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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 00 701 702 703 704 705 706 707 708 709 710 711 712 713 714 715 716 [行番号:有/無] [返り点:無/有] [CITE]
T2122_.53.0695a01: 分明。奇香芬氣一月留宅 T2122_.53.0695a02: 莊子曰。人而不學。謂之現肉學而不行。命之 T2122_.53.0695a03: 曰撮嚢 T2122_.53.0695a04: 列女傳曰。河南樂羊子。常行得遺金還以與 T2122_.53.0695a05: 妻。妻曰。妾聞志士不飮盜泉。廉者不受嗟 T2122_.53.0695a06: 來之食。況拾遺求利以汚其行乎。羊子慚棄 T2122_.53.0695a07: 金於野。遠尋師而學 T2122_.53.0695a08: 文子曰。上學以神聽之。中學以心聽之。下學 T2122_.53.0695a09: 以耳聽之 T2122_.53.0695a10: 孫卿子曰。不登高山不知天之高也。不聞先 T2122_.53.0695a11: 王之道言不知學問之大。君子之學入乎耳 T2122_.53.0695a12: 著乎心。布乎四支形乎動靜。小人學出乎口 T2122_.53.0695a13: 入乎耳之間四寸。耳曷足以美七尺之躯 T2122_.53.0695a14: 鹽鐵論曰。内無其質而外學其文。雖有賢師 T2122_.53.0695a15: 良友。若畫脂鏤氷。費日損功。故良師不能 T2122_.53.0695a16: 飾成施。澤香不能加嫫母 T2122_.53.0695a17: 説苑曰。晋平公問師曠曰。吾年七十欲學。恐 T2122_.53.0695a18: 已暮矣。對曰。暮何不秉燭乎。臣聞少而學 T2122_.53.0695a19: 者如日出之陽。壯而學者如日中之光。老而 T2122_.53.0695a20: 學者如*秉燭之明。*秉燭之明孰與昧行。平 T2122_.53.0695a21: 公曰。善哉。論衡曰。手中無錢而之市決貨。貨 T2122_.53.0695a22: 主必不與也。夫胸中無學。亦猶手中無錢也 T2122_.53.0695a23: 法苑珠林卷第五十四 T2122_.53.0695a24: T2122_.53.0695a25: T2122_.53.0695a26: T2122_.53.0695a27: T2122_.53.0695a28: T2122_.53.0695a29: T2122_.53.0695b01: T2122_.53.0695b02: T2122_.53.0695b03: T2122_.53.0695b04: *西明寺沙門釋道*世撰
T2122_.53.0695b07: 蓋聞。三乘啓轍。諸子免火宅之災。八正開元。 T2122_.53.0695b08: 群生寤無爲之果。是故慈雲降潤不別蒿 T2122_.53.0695b09: 蘭。慧日流輝寧分岸谷。且立教垂範盡妙窮 T2122_.53.0695b10: 微。發至生情難量叵測。雖周孔儒術莊老玄 T2122_.53.0695b11: 風。將欲方茲迥非倫擬。其有帝代賢士今古 T2122_.53.0695b12: 明君。咸共遵崇無乖敬仰。欲使玉礫異價 T2122_.53.0695b13: 涇渭分流。制六師而正八邪。反四倒而歸 T2122_.53.0695b14: 一味。折染俗之自然。興因果之正路。挫邪 T2122_.53.0695b15: 智之虚角。杜異見之妄言。求珠之寶心開。 T2122_.53.0695b16: 觀象之僞識正。自非徳均眞際體合無生。豈 T2122_.53.0695b17: 能契此玄門履之一實者也 T2122_.53.0695b18: 引證部第二 T2122_.53.0695b19: 如増一阿含經云。爾時有長者名阿那邠邸。 T2122_.53.0695b20: 其家大富不可稱計。爾時滿富城中有長者。 T2122_.53.0695b21: 名曰滿財。亦大富饒財。復是邠邸少小舊好 T2122_.53.0695b22: 共相敬愛。邠邸長者常有千萬寶貨。在滿富 T2122_.53.0695b23: 城中販賣。使滿財長者經紀。然滿財長者亦 T2122_.53.0695b24: 有數千萬寶。在舍衞城中販賣。使邠邸經紀。 T2122_.53.0695b25: 是時邠邸有女名須摩提。顏貌端正如桃華 T2122_.53.0695b26: 色。世之希有。爾時滿財見須摩提女端正。 T2122_.53.0695b27: 見已問邠邸曰。此是誰家女。邠邸報曰。是我 T2122_.53.0695b28: 所生滿財曰。我有小息未有匹偶。可適貧家 T2122_.53.0695b29: 不。時邠邸報曰。事不宜爾。滿財問曰。以何等 T2122_.53.0695c01: 故。邠邸報曰。種姓財貨足相詶匹。所事神祠 T2122_.53.0695c02: 與我不同。此女事佛。汝事外道。以是之故不 T2122_.53.0695c03: 赴來意。滿財報曰。我等所事自當別祀。此女 T2122_.53.0695c04: 所事別自供養。邠邸報曰。我女設當適汝家 T2122_.53.0695c05: 者。彼此各出財寶不可稱計。滿財問曰。汝今 T2122_.53.0695c06: 索幾許財寶。邠邸報曰。我今須六萬兩金。是 T2122_.53.0695c07: 時長者即與六萬兩金。邠邸以方便前却猶 T2122_.53.0695c08: 不能使止。語彼長者曰。設我嫁女當往問佛。 T2122_.53.0695c09: 若有教勅我當奉行。是時阿那邠邸即往至 T2122_.53.0695c10: 世尊所。白世尊曰。須摩提女爲滿富城中滿 T2122_.53.0695c11: 財長者所求。爲可與不。世尊告曰。若須摩提 T2122_.53.0695c12: 女適彼國者。多所饒益。度脱人民不可稱量。 T2122_.53.0695c13: 聞已禮退。還至家中。共辦飮食。與滿財長者。 T2122_.53.0695c14: 滿財問曰。我不用食。但嫁女與我不耶。邠邸 T2122_.53.0695c15: 報曰。欲爾者便可却後十五日使兒至此。作 T2122_.53.0695c16: 是語已便退而去。是時滿財長者辦具所須。 T2122_.53.0695c17: 乘寶羽之車。從八十由延内來。邠邸復莊嚴 T2122_.53.0695c18: 己女。乘寶羽之車。將女往迎中道相遇。滿 T2122_.53.0695c19: 財得女便將至。滿富城中人民之類。各作制 T2122_.53.0695c20: 限。若此城中有女出適他國者。當重刑罰。若 T2122_.53.0695c21: 他國取婦將入國者。亦重刑罪。爾時彼國有 T2122_.53.0695c22: 六千梵志。國人所奉。制限有言犯者當飯六 T2122_.53.0695c23: 千梵志。長者自知犯制即飯六千梵志。梵志 T2122_.53.0695c24: 所食純食猪肉及重釀之酒。又梵志所著衣 T2122_.53.0695c25: 服。或被白。或被毳衣。以衣偏著右肩半 T2122_.53.0695c26: 身露現。即白時到入長者家。長者見來膝行 T2122_.53.0695c27: 前迎恭敬作禮。最大梵志擧手稱善。抱長者 T2122_.53.0695c28: 頸往詣座所。各隨坐訖。時長者語須摩提女 T2122_.53.0695c29: 曰。汝自莊嚴向我師禮。須摩提女報曰。止止 T2122_.53.0696a01: 大家。我不堪任向裸形人禮。長者報曰。此非 T2122_.53.0696a02: 裸形。但所著衣是其法服。須摩提女報曰。此 T2122_.53.0696a03: 無慚愧之人。皆共露形。有何法服之用。世尊 T2122_.53.0696a04: 所説。世人所貴有慚有愧。若無此二則尊卑 T2122_.53.0696a05: 無異。共猪犬無別。我實不堪向作禮拜。時須 T2122_.53.0696a06: 摩提夫語其婦曰。汝今可起向我師作禮。此 T2122_.53.0696a07: 諸人等皆是我所事天。婦報曰。且止。我不禮 T2122_.53.0696a08: 此無慚愧裸形人。令我向驢犬作禮。夫曰。勿 T2122_.53.0696a09: 作是言。自護汝口勿有所犯。此非驢非狗。但 T2122_.53.0696a10: 所著之衣正是法衣。是時須摩提女洟零悲 T2122_.53.0696a11: 泣顏色變異。並作是説。寧斷命根終不墮此 T2122_.53.0696a12: 邪見之中。時六千梵志各共高聲。何故使此 T2122_.53.0696a13: 婢罵詈乃爾。是諸梵志已食少多便去。是時 T2122_.53.0696a14: 滿財長者在高樓上煩寃愁惋。我今取此來。 T2122_.53.0696a15: 便爲破家辱我門戸。時有梵志。名曰修跋。得 T2122_.53.0696a16: 五神通往長者家。上高樓上。與長者相見。梵 T2122_.53.0696a17: 志問長者曰。何故愁憂。長者報曰。昨因爲兒 T2122_.53.0696a18: 娶婦。具説前縁。梵志報曰。此女所事之師。皆 T2122_.53.0696a19: 是梵行之人。今日現在甚奇甚特。長者問曰。 T2122_.53.0696a20: 汝爲外道異學。何故歎譽沙門釋子。有何神 T2122_.53.0696a21: 徳。有何神變。梵志報曰。欲聞神徳今粗説原。 T2122_.53.0696a22: 此女所事之師最小弟子。名曰均頭沙彌。飛 T2122_.53.0696a23: 來詣阿耨達泉洗垢之衣。阿耨大神天龍鬼 T2122_.53.0696a24: 神皆起前迎恭敬問訊。善來人師可就此坐。 T2122_.53.0696a25: 却後坐食。食竟盪鉢在金案上。跏趺正身次 T2122_.53.0696a26: 第入九次第定。是時天龍鬼神。與洗衣擧 T2122_.53.0696a27: 著空中而曝使乾。時彼沙彌收攝衣已。便飛 T2122_.53.0696a28: 在空還歸所在。長者當知。最小弟子有此神 T2122_.53.0696a29: 力。況最大者。何況如來至眞正覺。而可及乎。 T2122_.53.0696b01: 是時長者語梵志曰。我等可得見此女所事 T2122_.53.0696b02: 師乎。梵志報曰。可還問此女。是時長者問須 T2122_.53.0696b03: 摩提女曰。吾今欲得見汝所事師。能使來不。 T2122_.53.0696b04: 女聞歡喜不能自勝。願時辦具飮食。明日如 T2122_.53.0696b05: 來當來至此。及比丘僧。長者報曰。汝今自請。 T2122_.53.0696b06: 吾不解法。是時長者女沐浴身體手執香火。 T2122_.53.0696b07: 上高樓上叉手向如來。而歎之曰 T2122_.53.0696b08: 諸變不可計 皆使立正道 T2122_.53.0696b09: 我今復値厄 唯願尊屈神 T2122_.53.0696b10: 爾時香如雲 懸在虚空中 T2122_.53.0696b11: 遍滿祇桓舍 住在如來前 T2122_.53.0696b12: 諸釋虚空中 歡喜而作禮 T2122_.53.0696b13: 又見香在前 須摩提所請 T2122_.53.0696b14: 雨諸種種華 而不可計量 T2122_.53.0696b15: 悉滿祇*桓林 如來笑放光 T2122_.53.0696b16: 爾時世尊告諸神足比丘大目連大迦葉阿那 T2122_.53.0696b17: 律乃至均頭沙彌等。汝等以神足先往至彼 T2122_.53.0696b18: 城中。諸比丘對曰。如是世尊。是時衆僧使人。 T2122_.53.0696b19: 名曰乾荼。明旦躬負大釜飛在空中。往至彼 T2122_.53.0696b20: 城。繞城三匝詣長者家。是時均頭沙彌化作 T2122_.53.0696b21: 五百華樹。色若干種皆悉敷茂。是時般特化 T2122_.53.0696b22: 作五百頭牛。衣毛皆青。在牛上坐往詣彼 T2122_.53.0696b23: 城。爾時羅雲復化作五百孔雀。色若干種。在 T2122_.53.0696b24: 上坐往詣彼城。是時迦匹那化作五百金翅 T2122_.53.0696b25: 鳥。極爲勇猛。在上坐往詣彼城。爾時優毘迦 T2122_.53.0696b26: 葉化作五百龍。皆有七頭在上坐往詣彼城。 T2122_.53.0696b27: 是時須菩提化作琉璃山。入中跏坐往詣彼 T2122_.53.0696b28: 城。爾時大迦旃延復化作五百鶴。色皆純白。 T2122_.53.0696b29: 往詣彼城。是時離越化作五百虎。在上坐往 T2122_.53.0696c01: 詣彼城。是時阿那律化作五百師子。極爲勇 T2122_.53.0696c02: 猛。在上坐往詣彼城。是時大迦葉化作五百 T2122_.53.0696c03: 匹馬。皆朱尾。金銀交飾。在上坐往詣彼城。 T2122_.53.0696c04: 是時目連化作五百白象。皆有六牙。七處平 T2122_.53.0696c05: 整。金銀交飾。在上坐往詣彼城。如是現神 T2122_.53.0696c06: 變。皆繞城三匝往長者家。是時世尊以知時 T2122_.53.0696c07: 到。在虚空中去地七仞。阿若拘隣在右。舍 T2122_.53.0696c08: 利弗在左。阿難在後而手執拂。千二百弟子 T2122_.53.0696c09: 前後圍繞。如來在中。及餘諸天帝釋諸王。皆 T2122_.53.0696c10: 現神變悉在空中。作唱伎樂數千萬種。雨 T2122_.53.0696c11: 衆天華散如來上。舍衞城内人民皆見如來 T2122_.53.0696c12: 在空去地七仞。皆懷歡喜不能自勝。是時滿 T2122_.53.0696c13: 財長者遙見如來相好。猶如金聚放大光明。 T2122_.53.0696c14: 以偈問須摩提女。須摩提女復以偈報之。天 T2122_.53.0696c15: 人梵志皆自歸命。是時六千梵志見如此神 T2122_.53.0696c16: 變。各相謂言。我等可離此國更適他土。猶如 T2122_.53.0696c17: 禽獸各奔所趣。是諸梵志聞如來響。各各馳 T2122_.53.0696c18: 走不得自寧。由如來有大威力故不自安。是 T2122_.53.0696c19: 時世尊還捨神足入城。以足蹈門閾上。是 T2122_.53.0696c20: 時天地大動諸神散華。詣長者家就座而坐。 T2122_.53.0696c21: 世尊漸與長者及八萬四千人民。説戒施生 T2122_.53.0696c22: 天之論。訶欲不淨出家爲要。各於座上諸塵 T2122_.53.0696c23: 垢盡得法眼淨。皆自歸三寶受持五戒。此須 T2122_.53.0696c24: 摩提女及八萬四千人。皆由久遠迦葉佛所 T2122_.53.0696c25: 四事供養。一施。二愛敬。三利人。四等利。不 T2122_.53.0696c26: 墮貧家。當來之世亦當復値如此之尊使我 T2122_.53.0696c27: 莫轉女身得法眼淨。是時城中人民聞哀愍 T2122_.53.0696c28: 王女作此誓願。人皆隨喜此願。爾時哀愍王 T2122_.53.0696c29: 者。今須達長者是。爾時王女者今須摩提女 T2122_.53.0697a01: 是。爾時國土人民之類者今八萬四千人是。 T2122_.53.0697a02: 由彼誓願故今値我身聞法得道
T2122_.53.0697a05: 切執可轉。無有實法可信可恭敬者。舍利弗 T2122_.53.0697a06: 舅摩訶倶絺羅。與姉舍利論議不如。倶絺羅 T2122_.53.0697a07: 思惟念言。非姉力也。必懷智人寄言母口。未 T2122_.53.0697a08: 生乃爾。及生長大當如之何。思惟是已生憍 T2122_.53.0697a09: 慢心。爲廣論議故出家作梵志。入南天竺國 T2122_.53.0697a10: 始讀經書。諸人問言。汝志何求。長爪答言。十 T2122_.53.0697a11: 八種大經盡欲讀之。諸人語言。盡汝壽命猶 T2122_.53.0697a12: 不能知一。何況能盡。長爪自念。昔作憍慢爲 T2122_.53.0697a13: 姉所勝。今此諸人復見輕辱。爲是二事故自 T2122_.53.0697a14: 作誓言。我不剪爪要讀十八種經書盡。人見 T2122_.53.0697a15: 爪長因號長爪梵志。是人以種種經書。譏刺 T2122_.53.0697a16: 是非破他論議。譬如大力狂象唐突蹴無 T2122_.53.0697a17: 能制者。如是長爪梵志摧伏諸論師已。還至 T2122_.53.0697a18: 摩伽陀國王舍城那羅陀聚落至本生處。問 T2122_.53.0697a19: 人言。我姉生子今在何處。有人語言。汝姉子 T2122_.53.0697a20: 者。適生八歳讀一切經書盡。至年十六論議 T2122_.53.0697a21: 勝一切人。有釋種道人姓瞿曇。與作弟子。長 T2122_.53.0697a22: 爪聞之即起憍慢。生不信心而作是言。如我 T2122_.53.0697a23: 姉子聰明如是。彼以何術誘誑剃頭作弟子。 T2122_.53.0697a24: 作是語已直向佛所 T2122_.53.0697a25: 爾時舍利弗。初受戒半月佛邊侍立。以扇扇 T2122_.53.0697a26: 佛。長爪見佛問訊訖一面坐作是念。一切論 T2122_.53.0697a27: 可破。一切語可壞。一切執可轉。是中何者是 T2122_.53.0697a28: 諸法實相。何者是第一義。譬如大海欲盡其 T2122_.53.0697a29: 底。求之既久不得一法。彼以何論議而得。我 T2122_.53.0697b01: 姉子。作是思惟已而語佛言。瞿曇。我一切法 T2122_.53.0697b02: 不受 T2122_.53.0697b03: 佛問長爪。汝一切法不受。是見受不。佛所 T2122_.53.0697b04: 質義汝已領之。邪見毒熾令出是毒氣言一 T2122_.53.0697b05: 切法不受。是見汝受不。爾時長爪如好馬見 T2122_.53.0697b06: 鞭顧影覺畏。便著正道。長爪梵志既得佛語。 T2122_.53.0697b07: 鞭影入心。即棄貢高慚愧低頭。如是思惟。佛 T2122_.53.0697b08: 置我兩處負門中。若我説是見我受。是負處 T2122_.53.0697b09: 門麁故衆人所共知。云何自言一切法不受。 T2122_.53.0697b10: 今受是見。此現前妄語。是麁負處門多人所 T2122_.53.0697b11: 知。第二負處門細。我欲受之。以少人知故。作 T2122_.53.0697b12: 是念已答佛言。瞿曇。一切法不受。是見亦不 T2122_.53.0697b13: 受。佛語梵志。汝不受一切法。是見亦不受。則 T2122_.53.0697b14: 無所破。與衆人無異。何用自高而生憍慢如 T2122_.53.0697b15: 是。長爪不能答佛。自知己墮負處。即於佛智 T2122_.53.0697b16: 起恭敬信。心自思惟。我墮負處。世尊不彰。不 T2122_.53.0697b17: 言是非。不以爲意。佛心柔軟第一清淨。得大 T2122_.53.0697b18: 甚深最可恭敬。無過佛者。佛爲説法斷其邪 T2122_.53.0697b19: 見。即於坐處遠塵離垢得法眼淨。是時舍利 T2122_.53.0697b20: 弗。聞是語時得阿羅漢。是長爪梵志出家作 T2122_.53.0697b21: 沙門得阿羅漢 T2122_.53.0697b22: 又佛説乳光佛經云。時佛世尊適小中風當 T2122_.53.0697b23: 須牛乳。爾時維耶離國有梵志名摩耶利。爲 T2122_.53.0697b24: 五萬弟子作師。復爲國王大臣人民所敬。遇 T2122_.53.0697b25: 豪富貪嫉不信佛法但好異道。於是佛告阿 T2122_.53.0697b26: 難。持如來名往到梵志摩耶利家。從其求索 T2122_.53.0697b27: 牛乳湩來。阿難受教。著衣持鉢到其門下。梵 T2122_.53.0697b28: 志摩耶利。適與五百上足弟子。欲行入宮與 T2122_.53.0697b29: 王相見。時即出舍値遇阿難。因問言。汝朝來 T2122_.53.0697c01: 早欲何所求。阿難答曰。佛世尊身小不安隱。 T2122_.53.0697c02: 使我索乳。梵志默然不報。自思惟念。我若不 T2122_.53.0697c03: 持牛乳與謂我慳惜。適持乳與。諸餘梵志便 T2122_.53.0697c04: 復謂我事瞿曇道。進退惟宜。雖爾當指授與 T2122_.53.0697c05: 惡牛令自取當使牴殺。折辱其道。便見 T2122_.53.0697c06: 捐棄。我還爲人所敬。若不得乳明我不惜。謀 T2122_.53.0697c07: 議是已即告阿難。牛朝已放在彼塹中。汝自 T2122_.53.0697c08: 住*。摩耶勅兒。汝將阿難示此牛處。愼莫 T2122_.53.0697c09: 爲捉。時五百弟子聞師説是。悉大歡喜 T2122_.53.0697c10: 爾時維摩詰來欲至佛所。道經梵志門前因 T2122_.53.0697c11: 見阿難。即謂晨朝持鉢住此欲何求索。阿難 T2122_.53.0697c12: 答曰。如來身小有風。當須牛乳。故使我來。 T2122_.53.0697c13: 維摩詰即告阿難。莫作是語。如來正覺身如 T2122_.53.0697c14: 金剛。衆惡已斷但有諸善。當有何病。默然行 T2122_.53.0697c15: 矣。勿得外道誹謗如來。無使天龍神等得聞 T2122_.53.0697c16: 是聲。十方菩薩阿羅漢得聞此言轉輪聖王 T2122_.53.0697c17: 尚得自在。何況如來。阿難勿爲羞慚索乳疾 T2122_.53.0697c18: 行。愼莫多言。阿難聞此。大自慚懼。聞空中有 T2122_.53.0697c19: 聲言。阿難如長者所言。但爲如來於五濁世 T2122_.53.0697c20: 示現度脱一切三毒之行故。時往取乳。向者 T2122_.53.0697c21: 維摩詰雖有是語。莫得羞慚。於是五百梵志 T2122_.53.0697c22: 聞空中聲。即無狐疑。皆大踊躍。悉發無上正 T2122_.53.0697c23: 眞道意 T2122_.53.0697c24: 爾時摩耶利内外眷屬。及聚邑中合數千人。 T2122_.53.0697c25: 皆隨阿難往觀牛。阿難即住牛傍自念言。今 T2122_.53.0697c26: 我所事師法。不得自手*乳。語適竟。第二 T2122_.53.0697c27: 忉利天帝便從天來。化作年少梵志。被服因 T2122_.53.0697c28: 住牛傍。阿難見之心用歡喜。謂言。年少梵志 T2122_.53.0697c29: 請取乳湩。即答阿難。我非梵志是天帝釋。我 T2122_.53.0698a01: 聞如來欲得牛乳。故來到此。阿難言。天帝位 T2122_.53.0698a02: 尊。何能近此腥穢之牛。帝釋答曰。雖我之豪 T2122_.53.0698a03: 何如如來尊尚不厭倦建立功徳。何況小天。 T2122_.53.0698a04: 阿難報釋。爲我取乳唯願用時。釋應曰諾。尋 T2122_.53.0698a05: 即持器前至牛所。時牛靜住不敢復動。其來 T2122_.53.0698a06: 觀者皆驚怪之。爾時帝釋而説偈言 T2122_.53.0698a07: 今佛示微恙 汝與我乳湩 T2122_.53.0698a08: 今佛服之差 得福無有量 T2122_.53.0698a09: 佛尊天人師 常慈心憂念 T2122_.53.0698a10: 蜎飛蠕動類 皆欲令度脱 T2122_.53.0698a11: 爾時犢母。即爲天帝釋説偈言 T2122_.53.0698a12: 此手捫摸我 何一快乃爾 T2122_.53.0698a13: 取我兩乳湩 置於後餘者 T2122_.53.0698a14: 當持遺我子 朝來未得飮 T2122_.53.0698a15: 雖知有福多 作意當平等 T2122_.53.0698a16: 於是犢子便爲母説偈言 T2122_.53.0698a17: 我從無數劫 今得聞佛聲 T2122_.53.0698a18: 即言持我分 盡用奉上佛 T2122_.53.0698a19: 世尊一切師 甚難得再見 T2122_.53.0698a20: 我食草飮水 可自足今日 T2122_.53.0698a21: 我作人已來 飮乳甚大久 T2122_.53.0698a22: 及在六畜中 亦爾不可數 T2122_.53.0698a23: 世間愚癡者 亦甚大衆多 T2122_.53.0698a24: 不知佛布施 後因悔無益 T2122_.53.0698a25: 我乃前世時 慳貪坐牴突 T2122_.53.0698a26: 復隨惡知友 不信佛經戒 T2122_.53.0698a27: 使我作牛馬 至于十六劫 T2122_.53.0698a28: 今乃知有佛 如病得醫藥 T2122_.53.0698a29: 持我所飮乳 盡與滿鉢去 T2122_.53.0698b01: 令我得智慧 得道願如佛 T2122_.53.0698b02: 時天帝釋即取乳滿鉢。阿難得乳意甚歡喜。 T2122_.53.0698b03: 於是梵志從邑中來者。聞此牛子母所説皆 T2122_.53.0698b04: 共驚怪。此牛弊惡人不得近。今日何故柔善 T2122_.53.0698b05: 乃爾。想是阿難所感發耳。瞿曇弟子尚猶如 T2122_.53.0698b06: 此。何況佛徳威神變化。而我等不信其教。時 T2122_.53.0698b07: 梵志男女合萬餘人。皆悉踊躍。遠塵離垢逮 T2122_.53.0698b08: 得法眼。阿難持乳還至佛所。具白所由。佛告 T2122_.53.0698b09: 阿難。實如牛子母所説。此牛子母。乃昔宿命 T2122_.53.0698b10: 時曾爲長者。大富饒財。復慳不施。不信佛戒。 T2122_.53.0698b11: 不知生死。常喜出財。外人從擧。日月適至。喜 T2122_.53.0698b12: 多責息。無有道理。既償錢畢。復謗牴人。言 T2122_.53.0698b13: 其未畢。但坐是故墮畜生中十六劫。今聞我 T2122_.53.0698b14: 名歡喜者何。畜生之罪亦當畢。是此牛子母 T2122_.53.0698b15: 却後命盡。七返生兜術天及梵天上。七*返 T2122_.53.0698b16: 生世間。當爲豪富家不生惡道。所在常當通 T2122_.53.0698b17: 識宿命。當供養諸佛燒香持經。牛母從是因 T2122_.53.0698b18: 縁。最後當値見彌勒佛作沙門。精進不久得 T2122_.53.0698b19: 羅漢道。犢牛亦當如是上下二十劫竟當得 T2122_.53.0698b20: 作佛。號曰乳光。牛母之子倶得度脱。會中五 T2122_.53.0698b21: 百長者子悉發無上道意。三千八百梵志應 T2122_.53.0698b22: 時得須陀洹道 T2122_.53.0698b23: 又佛説心明經云。佛游王舍城靈鳥山。與五 T2122_.53.0698b24: 百比丘四部衆倶。往之一縣而行分衞。諸天 T2122_.53.0698b25: 龍神追於上侍。到梵志館門外而住。佛放大 T2122_.53.0698b26: 光普照十方。時梵志婦執爨炊飯。見光照身 T2122_.53.0698b27: 身得安隱。解懌無量。還顧見佛端政姝好。倍 T2122_.53.0698b28: 加踴躍。重自惟忖。今得覩佛及衆弟子。誠副 T2122_.53.0698b29: 宿願。欲以食饌奉進正覺。隱察愚夫不信道 T2122_.53.0698c01: 徳志存邪疑。見妄所施必興結恨。不得由已 T2122_.53.0698c02: 當如之何。便即盛飯取汁一杓。以用上佛。 T2122_.53.0698c03: 佛以威神鉢中自然有百味食。佛時達嚫。口 T2122_.53.0698c04: 歎頌曰 T2122_.53.0698c05: 假以馬百匹 金銀校鞍勒 T2122_.53.0698c06: 持用惠施人 不如*杓飯汁 T2122_.53.0698c07: 設以七寶車 載滿諸珍奇 T2122_.53.0698c08: 杓飯汁施佛 其福過於彼 T2122_.53.0698c09: 若施白象百 明珠瓔珞飾 T2122_.53.0698c10: 供佛一*杓汁 其福超彼上 T2122_.53.0698c11: 如轉輪聖王 普賢玉女后 T2122_.53.0698c12: 端正無有比 七寶瓔珞身 T2122_.53.0698c13: 如是之妙類 其數各有百 T2122_.53.0698c14: 悉以配施人 不如一*杓汁 T2122_.53.0698c15: 於是梵志靜住而聽聞佛所歎。心懷疑惑。前 T2122_.53.0698c16: 問佛言。一*杓飯汁何所直耶。而乃稱讃若干 T2122_.53.0698c17: 寶施。而云不如一*杓汁施。斯之飯汁不直一 T2122_.53.0698c18: 錢。然乃咨嗟若干億倍。孰當信哉。於是世尊 T2122_.53.0698c19: 尋即顯露廣長之舌。以覆其面上至梵天。告 T2122_.53.0698c20: 梵志曰。吾從無數億百千劫。常行至誠乃獲 T2122_.53.0698c21: 斯舌。寧以妄語能致之乎。吾欲問卿。至誠答 T2122_.53.0698c22: 之。曾叵往返舍衞羅閲。中路有樹。名尼拘 T2122_.53.0698c23: 類。蔭覆人衆五百乘車乎。對曰。唯然有之。曾 T2122_.53.0698c24: 所見也。世尊又問。其子大小。答曰。形如芥 T2122_.53.0698c25: 子。佛告梵志。卿眞兩舌。實如芥子。樹何大乎。 T2122_.53.0698c26: 對曰。審爾不敢欺也。佛又告。種如芥子生 T2122_.53.0698c27: 樹廣大。地之生植。適無所置。所覆彌廣。何況 T2122_.53.0698c28: 如來無上正覺無量福會普勝者哉。大慈弘 T2122_.53.0698c29: 哀無所不濟。以饌供獻功祚難計。梵志默然 T2122_.53.0699a01: 無以加報。佛告阿難。斯婦壽終當轉女像得 T2122_.53.0699a02: 爲男子生于天上。下生爲人解深妙法。却十 T2122_.53.0699a03: 三劫當得作佛。名曰心明如來。梵志意伏五 T2122_.53.0699a04: 體投地。剋心自責歸命於佛。加恩矜攝令得 T2122_.53.0699a05: 出家。佛即納受以爲沙門。佛講四諦漏盡意 T2122_.53.0699a06: 解。又涅槃經云。爾時十仙外道欲共佛捔試 T2122_.53.0699a07: 神力。阿闍世王報外道云。汝等今者欲以手 T2122_.53.0699a08: 爪爮須彌山。欲以口齒齰齧金剛。諸大士。 T2122_.53.0699a09: 譬如愚人見師子王飢時睡眠而欲寤之。如 T2122_.53.0699a10: 人以指置毒蛇口。如欲以手觸灰覆火。汝等 T2122_.53.0699a11: 今者亦復如是。善男子。譬如野狐作師子吼。 T2122_.53.0699a12: 猶如蚊子共金翅鳥捔行遲疾。如兎度海 T2122_.53.0699a13: 欲盡其底。汝等今者亦復如是。汝等今者興 T2122_.53.0699a14: 建是意。猶如飛蛾投於火聚。汝隨我語不復 T2122_.53.0699a15: 更説 T2122_.53.0699a16: 又大莊嚴論。時憍尸迦向外道説偈言 T2122_.53.0699a17: 外道所爲作 虚妄不眞實 T2122_.53.0699a18: 猶如小兒戲 聚土作城郭 T2122_.53.0699a19: 醉象踐蹈之 散壞無遺餘 T2122_.53.0699a20: 佛破諸外論 其事亦如是 T2122_.53.0699a21: 又百喩經云。昔有愚人煮黒石蜜。有一富人 T2122_.53.0699a22: 來至其家。時此愚人取石蜜漿爲富人煮。即 T2122_.53.0699a23: 於火上以扇扇之。望得使冷。傍人語言。下 T2122_.53.0699a24: 不止火。扇扇不已。云何得冷。爾時人衆悉皆 T2122_.53.0699a25: 嗤笑。其猶外道不滅煩惱熾然之火。少作苦 T2122_.53.0699a26: 行臥棘刺上。洮糠飮汁斷穀自餓。五熱炙身 T2122_.53.0699a27: 而望清涼寂靜之道。終無是處。徒爲智者之 T2122_.53.0699a28: 所怪哂。受苦現在殃流來劫 T2122_.53.0699a29: 又百喩經云。昔有愚人。其婦端正情甚愛重。 T2122_.53.0699b01: 婦無眞信。後於中間共他交往。邪婬心盛。欲 T2122_.53.0699b02: 逐傍夫。捨離己婿。於是密語一老母言。我去 T2122_.53.0699b03: 之後。汝可齎一死婦女尸安著屋中語我夫 T2122_.53.0699b04: 言。云我已死。老母於後伺其夫主不在之時。 T2122_.53.0699b05: 以一死尸置其家中。及其夫還老母語言。汝 T2122_.53.0699b06: 婦已死。夫即往視信是己婦。哀哭懊惱。大𧂐 T2122_.53.0699b07: 薪油燒取其骨。以嚢盛之晝夜懷挾。婦於後 T2122_.53.0699b08: 時心厭傍夫。便還歸家語其夫言。我是汝妻。 T2122_.53.0699b09: 夫答之言。我婦久死。汝是阿誰。妄言我婦。乃 T2122_.53.0699b10: 至二三。猶故不信如彼外道聞他邪説。心生 T2122_.53.0699b11: 惑著。謂爲眞實。永不可改。雖聞正教不信受 T2122_.53.0699b12: 持 T2122_.53.0699b13: 又百喩經云。昔有二賈客共行商賈。一賣眞 T2122_.53.0699b14: 金。其第二者賣兜羅綿。有他買眞金者。燒 T2122_.53.0699b15: 而試之。第二*賈客即便偸他被燒之金裹 T2122_.53.0699b16: 兜羅綿。時金熱故燒綿都盡。情事既露。二事 T2122_.53.0699b17: 倶失。如彼外道偸取佛法著己法中。妄稱已 T2122_.53.0699b18: 有非是佛法。由是之故。燒滅外典不行於世。 T2122_.53.0699b19: 如彼偸金事情睹見亦復如是 T2122_.53.0699b20: 又百喩經云。過去之世有一山羌。偸王庫物 T2122_.53.0699b21: 而遠逃走。爾時國王遣人四出。推尋捕得將 T2122_.53.0699b22: 至王邊。王即責其所得衣處。山羌答言。我衣 T2122_.53.0699b23: 乃是祖父之物。王遣著衣。實非山羌本所有 T2122_.53.0699b24: 故。不知著之。應在手之者著於脚上。應在腰 T2122_.53.0699b25: 者反著頭上。王見賊已。集諸臣等共詳此事。 T2122_.53.0699b26: 而語之言。若是汝之祖父已來所有衣者。應 T2122_.53.0699b27: 當解著云何顛倒。用上爲下。以下爲上。以不 T2122_.53.0699b28: 解故。定知汝衣必是偸得非汝舊物。借以爲 T2122_.53.0699b29: 譬。王者如佛。寶藏如法。愚癡羌者猶如外道。 T2122_.53.0699c01: 竊偸佛語著己法中以爲自有。然不解故布 T2122_.53.0699c02: 置佛法。迷亂上下不知法相。如彼山羌得王 T2122_.53.0699c03: 寶衣不識次第顛倒而著。亦復如是 T2122_.53.0699c04: 又百喩經云。昔有一人。形容端正智慧具足。 T2122_.53.0699c05: 復多錢財。擧世人間無不稱歎。時有愚人見 T2122_.53.0699c06: 其如此。便言我兄。見後還責言非我兄。傍 T2122_.53.0699c07: 人語言。汝是愚人。云何須財認他爲兄。及其 T2122_.53.0699c08: 還*責復言非兄。愚人答言。我以欲得彼之 T2122_.53.0699c09: 財物故認爲兄。實非是兄。人聞此語無不笑 T2122_.53.0699c10: 之。猶彼外道聞佛善語。饕竊而用以爲己有。 T2122_.53.0699c11: 乃至傍人教使修行不肯修行。而作是言。爲 T2122_.53.0699c12: 利養故偸取佛説化導衆生。而無實事。云何 T2122_.53.0699c13: 修行。猶向愚人爲得財故。言是我兄。及其 T2122_.53.0699c14: *責時復言非兄。此亦如是 T2122_.53.0699c15: 頌曰 T2122_.53.0699c16: 正邪乖明昧 善惡異相征 T2122_.53.0699c17: 大慈降梵志 乘空各變誠 T2122_.53.0699c18: 六千倶捨執 七衆各休禎 T2122_.53.0699c19: 邪徒虚抗志 鍱腹浪求名 T2122_.53.0699c20: 身子多才智 陵化照機庭 T2122_.53.0699c21: 四辯無不可 六通奮英情 T2122_.53.0699c22: 乘權摧異見 伏邪同幽明 T2122_.53.0699c23: 自知螢光劣 徒諍太陽精
T2122_.53.0699c26: 妄傳邪教三妖惑亂衆四 T2122_.53.0699c27: 道教敬佛五捨邪歸正六 T2122_.53.0699c28: 辯聖眞僞第一 T2122_.53.0699c29: 夫邪正交侵禍福繁雜。自非極聖焉能開誘 T2122_.53.0700a01: 是以九十五種宗上界之天尊。二十五諦計 T2122_.53.0700a02: 衆生之冥本。皆陳正法咸稱大濟。又有魯邦 T2122_.53.0700a03: 孔氏。道禮樂於九州。楚國李聃。開虚玄於 T2122_.53.0700a04: 五岳。各臣吏於機務。並衢分於限域。辯御乖 T2122_.53.0700a05: 張理路沈溺。致令惑網覆心莫知投趣。未若 T2122_.53.0700a06: 皇覺無私道濟群有幽顯歸心凡聖稽首。譬 T2122_.53.0700a07: 天無二日國無兩君。故天上天下倶唱獨尊。 T2122_.53.0700a08: 三千大千咸等正覺。爲四生之導首。作六 T2122_.53.0700a09: 趣之舟航者也 T2122_.53.0700a10: 故史録。太宰嚭問孔子曰。夫子聖人與。對 T2122_.53.0700a11: 曰。博識強記非聖人也。又問。三王聖人*與。 T2122_.53.0700a12: 對曰。三王善用智勇。聖非丘所知。又問。五帝 T2122_.53.0700a13: 聖人*與。對曰。五帝善用仁義。聖非丘所知。 T2122_.53.0700a14: 又問。三皇聖人*與。對曰。三皇善用時政。聖 T2122_.53.0700a15: 非丘所知。太宰大駭曰。然則孰爲聖人乎。夫 T2122_.53.0700a16: 子動容而答曰。丘聞西方有聖者焉。不治而 T2122_.53.0700a17: 不亂。不言而自信。不化而自行。蕩蕩乎人無 T2122_.53.0700a18: 能名焉。據斯以言。孔子深知佛爲大聖也。時 T2122_.53.0700a19: 縁未昇故默而識之。有機故擧。然未得昌言 T2122_.53.0700a20: 其致矣。又後漢時。通人傅毅開顯佛化。 T2122_.53.0700a21: 造法本内傳云。漢明帝永平三年。上夢神人。 T2122_.53.0700a22: 金身丈六項有日光。寤已問諸臣等。*傅毅 T2122_.53.0700a23: 對詔。有佛出於天竺。乃遣使往求。備獲經像 T2122_.53.0700a24: 及僧二人。帝乃爲立佛寺畫壁。千乘萬騎繞 T2122_.53.0700a25: 塔三匝。又於南宮清涼臺及高陽門上顯節 T2122_.53.0700a26: 陵所圖佛立像。并四十二章經緘於蘭臺石 T2122_.53.0700a27: 室。廣如前敬三寶篇述。傳云。時有沙門迦攝 T2122_.53.0700a28: 摩騰竺法蘭。位行難測志存開化。蔡愔使達 T2122_.53.0700a29: 請*騰東行。不守區域隨至雒陽。曉喩物情崇 T2122_.53.0700b01: 明信本。帝問*騰曰。法王出世何以化不及此。 T2122_.53.0700b02: 答曰。迦毘羅衞者。三千大千世界百億日月 T2122_.53.0700b03: 之中心也。三世諸佛皆在彼生。乃至天龍鬼 T2122_.53.0700b04: 神有願行者皆生於彼。受佛正化咸得寤道。 T2122_.53.0700b05: 餘處衆生無縁感佛佛不往也。佛雖不往光 T2122_.53.0700b06: 明及處。或五百年。或一千年。或一千年外。皆 T2122_.53.0700b07: 有聖人傳佛聲教而化導之 T2122_.53.0700b08: 傳云。漢永平十四年正月一日。五岳諸山道 T2122_.53.0700b09: 士朝正之次。自相命曰。天子棄我道法遠求 T2122_.53.0700b10: 胡教。今因朝集可以表抗之。其表略曰。五岳 T2122_.53.0700b11: 十八山觀太上三洞弟子褚善信等六百九十 T2122_.53.0700b12: 人。至於方術無所不能。願與西僧比較得 T2122_.53.0700b13: 辨眞僞。若比對不如任聽重決。如其有勝乞 T2122_.53.0700b14: 除虚妄。勅遣尚書令宋庠引入長樂宮。以今 T2122_.53.0700b15: 月十五日可集白馬寺。道士等便置三壇。壇 T2122_.53.0700b16: 別開二十四門。五岳道士各齎道經置於三 T2122_.53.0700b17: 壇。帝御行殿在寺南門。佛舍利經像置於道 T2122_.53.0700b18: 西。十五日齋訖。道士等以柴荻和沈檀香爲 T2122_.53.0700b19: 炬。繞經泣涙。啓白天尊乞驗。縱火焚經。經從 T2122_.53.0700b20: 火化悉成煨燼。五岳道士。相顧失色。大生 T2122_.53.0700b21: 悑懼。南岳道士費叔才自憾而死。太傅張 T2122_.53.0700b22: 衍語褚信曰。卿等所試無驗。即是虚妄。宜就 T2122_.53.0700b23: 西來眞法。褚信曰。茅成子云。大上者靈寶 T2122_.53.0700b24: 天尊是也。造化之作。謂之太素。斯豈妄乎。衍 T2122_.53.0700b25: 曰。太素有貴徳之名。無言教之稱。今子説 T2122_.53.0700b26: 有言教。即爲妄也。信聞默然不對。時佛舍利 T2122_.53.0700b27: 光明五色。直上空中旋環如蓋。遍覆大衆映 T2122_.53.0700b28: 蔽日光。摩騰法師踊身高飛。坐臥空中廣現 T2122_.53.0700b29: 神變。于時天雨寶華在佛僧上。又聞天樂感 T2122_.53.0700c01: 動人情。大衆咸悦歎未曾有。皆繞法蘭。聽説 T2122_.53.0700c02: 法要并吐梵音讃佛功徳。初立佛寺同梵福 T2122_.53.0700c03: 量。司空陽城俟劉峻。與諸官人仕庶等千 T2122_.53.0700c04: 有餘人出家。四岳諸道士呂慧通等六百二 T2122_.53.0700c05: 十人出家。陰夫人王婕妤等。與諸宮人婦女 T2122_.53.0700c06: 二百三十人出家。便立十寺。七所城外安僧。 T2122_.53.0700c07: 三所城内安尼。自斯已後廣遍天下。傳有五 T2122_.53.0700c08: 卷。略不備載。有人疑此傳近出。本無捔力 T2122_.53.0700c09: 之事。案呉書明費叔才有感死。故傳爲實録 T2122_.53.0700c10: 不虚矣 T2122_.53.0700c11: 呉書云。孫權赤烏四年有康居國沙門名僧 T2122_.53.0700c12: 會姓康。來到呉國。遂感舍利。五色光曜天 T2122_.53.0700c13: 地。鎚之逾堅。燒之不然。光明出火作大蓮 T2122_.53.0700c14: 華照曜宮殿。臣主驚嗟歎希有瑞。爲立塔寺 T2122_.53.0700c15: 度人出家。又以教法初興名爲建初寺。勅下 T2122_.53.0700c16: 問尚書令闞澤曰。漢明已來凡有幾年。佛教 T2122_.53.0700c17: 入漢既久。何縁始至江東。澤曰。自漢明永平 T2122_.53.0700c18: 十年佛法初來。至今赤烏四年。則一百七十 T2122_.53.0700c19: 年矣。初永平十四年。五岳道士與摩騰捔力 T2122_.53.0700c20: 之時。道士不如。南岳道士褚善信費叔才等。 T2122_.53.0700c21: 在會自*憾而死。門徒弟子歸葬南岳不預出 T2122_.53.0700c22: 家。無人流布。後遭漢政凌遲兵戎不息。經今 T2122_.53.0700c23: 多載始得興行 T2122_.53.0700c24: 又曰。孔丘李老得與佛比對不。澤曰。臣聞魯 T2122_.53.0700c25: 孔君者英才誕秀聖徳不群。世號素王。著述 T2122_.53.0700c26: 經典。訓奬周道。教化來葉。師儒之風。澤潤今 T2122_.53.0700c27: 古。亦有逸民如許成子原陽子莊子老子等。 T2122_.53.0700c28: 百家子書皆修身自翫。放暢山谷縱汰其心。 T2122_.53.0700c29: 學歸澹泊。事乖人倫長幼之節。亦非安俗化 T2122_.53.0701a01: 民之風。至漢景帝以黄子老子義體尤深。改 T2122_.53.0701a02: 子爲經。始立道學。勅令朝野悉諷誦之。若以 T2122_.53.0701a03: 孔老二教。比方佛法。遠則遠矣。所以然者。 T2122_.53.0701a04: 孔老二教法天制用。不敢違天。諸佛設教。天
T2122_.53.0701a08: 在位三十年。嘗以暇日從容而顧問侍中何 T2122_.53.0701a09: 尚之吏部羊玄保曰。朕少來讀經不多。比復 T2122_.53.0701a10: 無暇。三世因果未辯措懷。而復不敢立異者。 T2122_.53.0701a11: 正以卿輩時秀率所敬信也。范泰謝靈運常 T2122_.53.0701a12: 言。六經典文本在濟俗爲政。必求性靈眞 T2122_.53.0701a13: 奧。豈得不以佛理爲指南耶。帝曰。釋門有卿。 T2122_.53.0701a14: 亦猶孔門之有季路。所謂惡言不入於耳也。 T2122_.53.0701a15: 自是文帝致意佛經卷不釋手 T2122_.53.0701a16: 邪正相翻第二 T2122_.53.0701a17: 邪惑問曰。蓋聞釋迦生於天竺。修多出自西 T2122_.53.0701a18: 蕃。名號無傳於周孔。功徳靡稱於典謨。寔遠 T2122_.53.0701a19: 夷所尊敬。非中夏之師儒。廣致精舍甲第當 T2122_.53.0701a20: 衢。虚費金帛福利焉在。未若銷像而絶鐫鑄。 T2122_.53.0701a21: 貨泉可以無損。毀經以禁繕寫。廢僧以從編 T2122_.53.0701a22: 戸。竊謂益國利人興家多福也 T2122_.53.0701a23: 方外對曰。察斯濫濁非忠孝之道也。夫忠臣 T2122_.53.0701a24: 奉國。願受福之無疆。孝子安親。務防災於未 T2122_.53.0701a25: 兆。聞多福之因縁。求之如不及。覩速禍之萌 T2122_.53.0701a26: 抵。避之若探湯。國重天地之祈。祈於福也。家 T2122_.53.0701a27: 避陰陽之忌。忌於禍也。福疑從取禍疑從去。 T2122_.53.0701a28: 人之情也。忠之道焉。子乃去人之所謂福。取 T2122_.53.0701a29: 人之所謂禍。豈是忠臣益國之計。非孝子安 T2122_.53.0701b01: 親之方也。若夫廢宗廟之粢盛。加子孫之魚 T2122_.53.0701b02: 肉。毀蒸甞之冕。充僕妾之衣服。苟求惠 T2122_.53.0701b03: 下之恩。不崇安上之福。恨養親之費饍。思 T2122_.53.0701b04: 廢養之潤屋。如此可謂忠孝之道乎 T2122_.53.0701b05: 夫三達之智。百神無以類其通。十力之尊。 T2122_.53.0701b06: 千聖莫足儔其大。萬惑盡矣。萬徳備矣。梵天 T2122_.53.0701b07: 仰焉。帝釋師焉。道濟四生化通三界。拔生死 T2122_.53.0701b08: 於輪迴。示涅槃於常樂。周孔未足擬議。博施 T2122_.53.0701b09: 廣濟。堯舜其猶病諸。等慈而無棄物。可不謂 T2122_.53.0701b10: 之仁乎。具智而有妙覺。可不謂之聖乎 T2122_.53.0701b11: 夫體仁聖之至道者豈爲苟欺之詭言哉。靜 T2122_.53.0701b12: 而思之信逾堅矣。至如立寺功深於巨海。度 T2122_.53.0701b13: 僧福重乎高嶽。法王之所明言。開士之所篤 T2122_.53.0701b14: 勸。若興之者増慶益國。不亦大乎。敬之者生 T2122_.53.0701b15: 善利人。不亦廣乎。或小損而大益。豈非國之 T2122_.53.0701b16: 所宜崇乎。或小益而大損。豈非民之所當避 T2122_.53.0701b17: 乎。臣無斯愼於其君。非忠臣也。子無此慮於 T2122_.53.0701b18: 其親。非孝子也 T2122_.53.0701b19: 邪惑問曰。佛法本出於西蕃。不應奉之於中 T2122_.53.0701b20: 國耳 T2122_.53.0701b21: 方外對曰。夫由余出自西戎。輔秦穆以開覇 T2122_.53.0701b22: 業。日磾生於北狄。侍漢武而除危害。臣既有 T2122_.53.0701b23: 之師亦宜爾。何必取同俗而捨其異方乎。師 T2122_.53.0701b24: 以道大爲尊。無論於彼此。法以善高爲勝。不 T2122_.53.0701b25: 計於遐邇。豈得以生於異域而賤其道。出於 T2122_.53.0701b26: 遠方而棄其寶 T2122_.53.0701b27: 夫絶群之駿。非唯中邑之産。曠代之珍。不必 T2122_.53.0701b28: 諸華之物。漢求西域之名馬。魏收南海之明 T2122_.53.0701b29: 珠。貢犀象之牙角。採翡翠之毛羽。物生遠域 T2122_.53.0701c01: 未可非珍。佛出遐方奈何獨棄。若藥物出於 T2122_.53.0701c02: 戎夷。禁呪起於胡越。苟可以蠲邪而去疾。豈 T2122_.53.0701c03: 以遠來而不用之哉 T2122_.53.0701c04: 夫滅三毒以證無爲。其蠲邪也大矣。除八苦 T2122_.53.0701c05: 而致常樂。其去疾也深矣。何得局夷夏而計 T2122_.53.0701c06: 親疎乎。況百億日月之下三千世界之内。則 T2122_.53.0701c07: 中在於彼域不在於此方矣 T2122_.53.0701c08: 邪惑問曰。詩書所未言。以爲修多。不足尚矣。 T2122_.53.0701c09: 方外對曰。夫天文暦像之祕奧。地理山川之 T2122_.53.0701c10: 卓詭。經脈孔穴之診候。針藥符呪之方術。詩 T2122_.53.0701c11: 書有所不載。周孔未之明言。然考之吉凶而 T2122_.53.0701c12: 有徴矣。察其行用而多効焉。又且周孔未言 T2122_.53.0701c13: 之物。蠢蠢無窮。詩書不載之法。茫茫何限。信 T2122_.53.0701c14: 矣書不盡言。言不盡意。何得拘六經之局教。 T2122_.53.0701c15: 而背三乘之通旨哉。夫能事未興於上古。聖 T2122_.53.0701c16: 人開務於後代。故棟宇易橧巣之居。文字代 T2122_.53.0701c17: 結繩之制。飮血茹毛之饌。則先用而未珍。粒 T2122_.53.0701c18: 食火化之功。雖後作而非弊。亦如幼噉藜藿 T2122_.53.0701c19: 長飡梁肉。少爲布衣老遇侯服。豈得以藜藿 T2122_.53.0701c20: 先獲謂勝梁肉之味。侯服晩遇不如布衣之 T2122_.53.0701c21: 貴乎 T2122_.53.0701c22: 夫萬物有遷。三寶常住。寂然不動。感而通化。 T2122_.53.0701c23: 非初誕於王宮。不長逝於雙樹。何得論生滅 T2122_.53.0701c24: 乎。訃感修促乎來去也 T2122_.53.0701c25: 邪惑問曰。佛是妖魅之氣。寺爲婬邪之祀。豈 T2122_.53.0701c26: 堪中夏爲人師之軌 T2122_.53.0701c27: 方外對曰。妖唯作。豈弘十善之化。魅必 T2122_.53.0701c28: 憑邪。寧興八正之道。妖猶畏狗。魅亦懼狸。何 T2122_.53.0701c29: 以降帝釋之高心。摧天魔之巨力。又如圖澄 T2122_.53.0702a01: 羅什之侶道安慧遠之儔。高徳高名非狂非 T2122_.53.0702a02: 醉。豈容辭愛榮位。求魑魅之邪道。勤身苦節。 T2122_.53.0702a03: 事魍魎之妖神。又自東漢至我 T2122_.53.0702a04: 大唐。代代而禁妖言。處處而斷淫祀。豈容捨 T2122_.53.0702a05: 其財力放其士民。營魑魅之堂塔。入魍魎之 T2122_.53.0702a06: 徒衆。又上古帝臣冠蓋人倫。並禀教而歸依。 T2122_.53.0702a07: 厝心以崇信。豈容尊妖奉魅以自屈乎。良由 T2122_.53.0702a08: 睹覩妙知眞使之然耳。明主賢臣謀其徳也。凡 T2122_.53.0702a09: 百君子思其言也。大士高僧慕其理也。而歴 T2122_.53.0702a10: 代寶之以爲大訓。凡聖軌摸人天師範。理盡 T2122_.53.0702a11: 窮微。福同眞濟。何聖能逾。何道能加。不荷其 T2122_.53.0702a12: 恩反作狂言 T2122_.53.0702a13: 邪惑問曰。夫父母之體不可毀傷。何故沙門 T2122_.53.0702a14: 髮去髭。反先王之道。失忠孝之義耶 T2122_.53.0702a15: 方外對曰。若夫事君親而盡節。雖殺身而稱 T2122_.53.0702a16: 仁。虧忠孝而偸存。徒全膚而非義。論美見危 T2122_.53.0702a17: 而致命。禮防臨難而苟免。何得一概而避死 T2122_.53.0702a18: 傷。雷同而顧膚髮。割股納肝爲傷甚矣。* T2122_.53.0702a19: 鬚落髮其毀微焉。立忠不顧其命。論者莫之 T2122_.53.0702a20: 咎。求道不愛其毛。何獨以爲過。湯恤烝民 T2122_.53.0702a21: 尚焚躯以祈澤。墨敦兼愛欲磨足而至頂。況 T2122_.53.0702a22: 夫上爲君父深求福利。鬚髮之毀何足顧哉。 T2122_.53.0702a23: 且夫聖人之教。有殊途而同歸。君子之道。或 T2122_.53.0702a24: 反經而合義。則太伯其人也。廢在家之就養。 T2122_.53.0702a25: 託採藥而不歸。棄中國之服章。依剪髮以爲 T2122_.53.0702a26: 飾。反經悖禮莫甚於斯。然而仲尼稱之曰。太 T2122_.53.0702a27: 伯可謂至徳矣。其何故也。雖迹背君親。而心 T2122_.53.0702a28: 忠於家國。形虧百越而徳全乎三讓。故太伯 T2122_.53.0702a29: 棄衣冠之制。而無損於至徳。沙門捨搢紳之 T2122_.53.0702b01: 容。亦何傷於妙道。雖易服改貌違臣子之常 T2122_.53.0702b02: 儀。而信道歸心願君親之多福。苦其身意修 T2122_.53.0702b03: 出家之衆善。遺其君父以歴劫之深慶。其爲 T2122_.53.0702b04: 忠孝不亦多乎。謂善沙門爲不忠未之信矣 T2122_.53.0702b05: 邪惑問曰。西域胡人因泥而生。是以便事泥 T2122_.53.0702b06: 瓦塔像爾 T2122_.53.0702b07: 方外對曰。此又未思之言也。夫崇立靈像摸 T2122_.53.0702b08: 寫尊形。所用多途。非獨泥瓦。或雕或鑄。則以 T2122_.53.0702b09: 鐵木金銅圖之繍之。亦在丹青縑素。復謂西 T2122_.53.0702b10: 域士女遍從此物而生乎。且又中國之廟以 T2122_.53.0702b11: 木爲主。則謂制禮君子皆從木而育耶。親不 T2122_.53.0702b12: 可忘故爲其宗廟。佛不可忘故立其形像。以 T2122_.53.0702b13: 表罔極之心。用如在之敬。欽聖仰徳。何失之 T2122_.53.0702b14: 有哉。若塔廟是泥木之像不可敬者。則國廟 T2122_.53.0702b15: 木主之形亦不可敬耶。夫以善過者。故亦以 T2122_.53.0702b16: 惡爲功矣 T2122_.53.0702b17: 邪惑問曰。無佛則國治年長。有佛。則政虐祚 T2122_.53.0702b18: 短耳 T2122_.53.0702b19: 方外對曰。此又未思之言。凶悖輒出斯語。愚 T2122_.53.0702b20: 謂能仁設教。皆闡淫虐之風。菩薩立言。專 T2122_.53.0702b21: 弘桀紂之事。以實論之殊不然矣。夫殷喪大 T2122_.53.0702b22: 寶災興姐巳之言。周失諸侯禍由褒姒之笑。 T2122_.53.0702b23: 三代之亡皆此物也。三乘之教豈斯尚矣。佛 T2122_.53.0702b24: 之爲道。慈悲喜捨。怨親等護。物我倶齊。恩徳 T2122_.53.0702b25: 既弘。賢愚慕上。假使羲軒舜禹之徳。在六度 T2122_.53.0702b26: 而包籠。羿浞癸辛之咎。總十惡以防禁。向使 T2122_.53.0702b27: 桀弘少欲之教。紂順大慈之道。伊呂無所用 T2122_.53.0702b28: 其謀。湯武焉得行其討。可使鳴條免去國之 T2122_.53.0702b29: 禍。牧野息倒戈之亂。夏后從雒汭之謌。楚 T2122_.53.0702c01: 子無乾溪之歎。然則釋氏之化。爲益非小。延 T2122_.53.0702c02: 福祚於無窮遏危亡於未兆 T2122_.53.0702c03: 邪惑問曰。有之爲損。無之爲益。故未有佛法 T2122_.53.0702c04: 之前。人皆淳和世無簒逆。佛法來到多興悖 T2122_.53.0702c05: 亂爾 T2122_.53.0702c06: 方外對曰。愚戇不思輒出凶誣。夫九黎亂徳。 T2122_.53.0702c07: 豈非無佛之年。三苗逆命。非當有法之後。夏 T2122_.53.0702c08: 殷之季。何有淳和。春秋之時。寧無簒逆。寇賊 T2122_.53.0702c09: 姦兇。作士命於睪繇。獫狁孔熾。薄伐勞 T2122_.53.0702c10: 於吉甫。而愚謂。佛興簒逆。法敗淳和。專搆虚 T2122_.53.0702c11: 言皆違實録。一縷之盜。佛猶戒之。豈長簒逆 T2122_.53.0702c12: 之亂乎。一言之競。佛亦防之。何敗淳和之道 T2122_.53.0702c13: 乎。惟佛之爲教也。勸臣以忠。勸子以孝。勸國 T2122_.53.0702c14: 以治。勸家以和。弘善示天堂之樂。懲非顯地 T2122_.53.0702c15: 獄之苦。不唯一字以爲褒。豈止五刑而作戒 T2122_.53.0702c16: 乃謂傷和而長亂。不亦誣謗之甚哉。亦何傷 T2122_.53.0702c17: 於佛日乎。但自淪於苦海矣。輕而不避。良可 T2122_.53.0702c18: 悲夫 T2122_.53.0702c19: 邪惑問曰。天道無親頓成虚闡。禍淫福善胡 T2122_.53.0702c20: 其爽歟。因何捐替者翻享遐齡。崇敬者無 T2122_.53.0702c21: 終厥壽。計應蘊福延慶積惡招殃。何乃進退 T2122_.53.0702c22: 鉾楯。情状皎然去取自乖。若爲酬對 T2122_.53.0702c23: 方外對曰。道教浮疏詎明三報。儒宗齷齪但 T2122_.53.0702c24: 叙一生。故仲尼答季路曰。生與人事汝尚未 T2122_.53.0702c25: 知。死與鬼神爾焉能事。袁宏後漢書曰。道 T2122_.53.0702c26: 家者流出於老子。以清虚淡泊爲主。祐善嫉 T2122_.53.0702c27: 惡爲教。畜妻子用符書。禍福報應在一生 T2122_.53.0702c28: 之内。此並區中之近唱。非象外之遐談。所以 T2122_.53.0702c29: 苟悦碩疑。史遷深惑。至如唐虞上聖乃育朱 T2122_.53.0703a01: 均。瞽叟下愚是生有舜。顏回大賢而夭絶。商 T2122_.53.0703a02: 臣極惡而胤昌。盜跖縱暴而福終。夷叔至仁 T2122_.53.0703a03: 而餓死。張湯酷吏七世垂瓔。比干正臣一身 T2122_.53.0703a04: 屠戮。如此流例胡可勝言。渠或致疑故常情 T2122_.53.0703a05: 耳。所以我之種覺獨號遍知。遐唱二生廣敷 T2122_.53.0703a06: 三報。欲使繋疑霧卷夙滯雲披玉諜周陳 T2122_.53.0703a07: 金言備顯。故經云。有業現苦有苦報。有業現 T2122_.53.0703a08: 苦有樂報。有業現樂有樂報。有業現樂有苦 T2122_.53.0703a09: 報。或餘福未盡惡不即加。或宿殃尚在善縁 T2122_.53.0703a10: 便發。如灰覆火。豈得稱無。若闇尋聲當知必 T2122_.53.0703a11: 有。且夫善惡無爽。状麟鬪以日虧。報應有 T2122_.53.0703a12: 歸。等鯨亡而星現。但察感通之分。足明善惡 T2122_.53.0703a13: 之徴也◎ T2122_.53.0703a14: ◎妄傳邪教第三 T2122_.53.0703a15: 竊聞。白馬東游。三藏創茲而起。青牛西逝。二 T2122_.53.0703a16: 篇自此而興。或闡玄玄以化民。或明空空而 T2122_.53.0703a17: 救物。驗之圖牒指掌可知。所以發唱顯宗終 T2122_.53.0703a18: 乎此世。釋教翻譯時代炳然。文史備彰黎民 T2122_.53.0703a19: 不惑。至如道家玄籍。斯則不然。唯老子二篇 T2122_.53.0703a20: 李聃躬闡。自餘經教皆雜凡情。何者。前漢 T2122_.53.0703a21: 時王褒造洞玄經。後漢時張陵造靈寶經及 T2122_.53.0703a22: 章醮等道書二十四卷。呉時葛孝先造上清 T2122_.53.0703a23: 經。晋時道士王浮造明威化胡經。又飽靜造 T2122_.53.0703a24: 三皇經。齊時道士陳顯明造六十四卷眞歩 T2122_.53.0703a25: 虚品經。梁時陶弘景造太清經及衆醮儀十 T2122_.53.0703a26: 卷。後周武帝滅二教時。有華州前道士張賓。 T2122_.53.0703a27: 詔授本州刺史。長安前道士焦子順。一名道 T2122_.53.0703a28: 抗。選得開府。扶風前道士馬翼。雍州別駕 T2122_.53.0703a29: 李運等四人。以天和五年。於故城内宇眞 T2122_.53.0703b01: 寺。挑攪佛經造道家僞經一千餘卷。時萬年 T2122_.53.0703b02: 縣人索皎裝潢。但見甄鸞笑道之處。並改除 T2122_.53.0703b03: 之。近如大業末年。有五通觀道士輔慧祥。 T2122_.53.0703b04: 三年不言。因改涅槃經爲長安經。當時禁約 T2122_.53.0703b05: 不許道士出城門。家見道士内著黄衣。執送 T2122_.53.0703b06: 留守。改經事發爲尚書衞文昇所奏。於金光 T2122_.53.0703b07: 門外勅令誅戮。此是近事耳目同驗。又甄鸞 T2122_.53.0703b08: 笑道論云。道家妄注諸子三百五十卷爲道 T2122_.53.0703b09: 經。又驗玄都目録。妄取藝文志書名。矯注八 T2122_.53.0703b10: 百八十四卷爲道經。據此而言。足明虚謬。又 T2122_.53.0703b11: 至麟徳元年。西京諸觀道士郭行眞等。時諸 T2122_.53.0703b12: 道士見行眞恩勅驅使。假託天威惑亂百姓。 T2122_.53.0703b13: 更相扇動。簡集道士東明觀李榮姚義玄劉 T2122_.53.0703b14: 道。合會聖觀道士田仁慧郭蓋宗等。總集古 T2122_.53.0703b15: 今道士所作僞經前後隱沒不行者。重更修 T2122_.53.0703b16: 改。私竊佛經簡取要略。改張文句迴換佛語。 T2122_.53.0703b17: 人法名數三界六道五陰十二入十八界三十 T2122_.53.0703b18: 七道品。大小法門並偸安道經將爲華典。舊 T2122_.53.0703b19: 時道經祭醮。並有鹿脯清酒。今新改安乾棗 T2122_.53.0703b20: 香水。但道經言辭拙朴。雜惡處並以除却。如 T2122_.53.0703b21: 大業年中。五通觀道士輔慧祥改涅槃爲長 T2122_.53.0703b22: 安經。被殺不行。今復取用改爲太上靈寶元 T2122_.53.0703b23: 陽經。復更改餘佛經。別號勝牟尼經。或云太 T2122_.53.0703b24: 平經等。如道經之内本無優婆塞優婆夷檀 T2122_.53.0703b25: 越賢者達嚫之名。今諸道士並皆偸用。未知 T2122_.53.0703b26: 此名爲是漢語爲是梵音。若是漢語何故諸 T2122_.53.0703b27: 史無文。若是梵音未知此言翻表何義。莊老 T2122_.53.0703b28: 復非西人。故知偸用。眞僞可測。如老子依 T2122_.53.0703b29: 舊乃是周時柱下藏史。執板稱臣。共俗無 T2122_.53.0703c01: 異。今時即安別觀如似伽藍天尊老子並塗 T2122_.53.0703c02: 金色。如佛經舊稱佛爲天尊。復即偸用。如漢 T2122_.53.0703c03: 魏已來及至符姚。並喚僧名道士。復偸將己 T2122_.53.0703c04: 用。道士舊名祭酒。如道經本無金剛師子。今 T2122_.53.0703c05: 觀門首並學佛置之。未知金剛師子。此漢地 T2122_.53.0703c06: 何曾有之。今忽浪造如内教。佛經世尊及摩 T2122_.53.0703c07: 訶迦葉。並皆金色。依經作之如法。又佛經須 T2122_.53.0703c08: 達買園爲佛造伽藍。並依聖教。如是展轉遍 T2122_.53.0703c09: 通十方。及世尊成道感得五百金剛五百白 T2122_.53.0703c10: 象五百師子。如是所爲皆作聖教。若依佛 T2122_.53.0703c11: 經。此方他方諸佛菩薩梵王帝釋。所現供具 T2122_.53.0703c12: 莊嚴寶物。無量無邊不可盡述。備在經文。 T2122_.53.0703c13: 即時造者萬無成一。今時老子五千文兩卷 T2122_.53.0703c14: 之内。何曾有此莊嚴。若出餘經。餘經非眞。 T2122_.53.0703c15: 如是改換佛經偸安道經者。向有數千餘卷。 T2122_.53.0703c16: 如佛説經。並置如是我聞説時説處。證經生 T2122_.53.0703c17: 信。即如 T2122_.53.0703c18: 大唐太宗文皇帝及今 T2122_.53.0703c19: 皇帝。命朝散大夫衞尉寺丞上護軍李義表 T2122_.53.0703c20: 副使前融州黄水縣令王玄策等二十二人。 T2122_.53.0703c21: 使至西域。前後三度。更使餘人。及古帝王前 T2122_.53.0703c22: 後使人。往來非一。皆親見世尊説經時處伽 T2122_.53.0703c23: 藍聖迹。及七佛已來所有徴祥。靈感變應具 T2122_.53.0703c24: 存西國志六十卷内。現傳流行。宰貴共知。未 T2122_.53.0703c25: 知天尊老子既出爾許經書。爾時説處在何 T2122_.53.0703c26: 對何人説。説時説處有何靈驗。何帝何時説 T2122_.53.0703c27: 是經等。若有時處片有徴祥。何故五經無文 T2122_.53.0703c28: 諸史不載。止欲苟存同異。用多流行誑於草 T2122_.53.0703c29: 莱。無識之徒不知。有識君子久知其僞。良 T2122_.53.0704a01: 由漢時有黄巾五斗米賊。前後踵繼迄今不 T2122_.53.0704a02: 除。故涅槃百喩經等。我涅槃後有諸外道。偸 T2122_.53.0704a03: 我佛語著己法中。以爲自有。以不解布置迷 T2122_.53.0704a04: 亂上下。譬如山羌。偸得王寶衣。雖得不識次 T2122_.53.0704a05: 第。顛倒而著。亦如偸狗夜入人舍不知食處。 T2122_.53.0704a06: 佛既懸記不可不信。今時道士偸佛經將爲 T2122_.53.0704a07: 己法。亦不可怪若今不偸佛便妄語。非大聖 T2122_.53.0704a08: 人也。故呉主孫權問尚書令闞澤曰。仙有靈 T2122_.53.0704a09: 寶之法。其教如何。闞澤對曰。夫靈寶者。一無 T2122_.53.0704a10: 氏族可依。二無成道處所。教出山谷非人所 T2122_.53.0704a11: 知。直是幽居濫説。非聖人制也。呉主歎其 T2122_.53.0704a12: 善對焉。所言天尊之號出自佛經。竊我聖蹤 T2122_.53.0704a13: 施乎已典。何者。案五經正史。三皇已來並不 T2122_.53.0704a14: 云別有天尊住於天上。但叙周公孔子制禮 T2122_.53.0704a15: 刪詩。所以五典三墳。靡覩大羅之稱。前王往 T2122_.53.0704a16: 帝。不聞郊祀之名。安有執玉璋披黄褐。垂 T2122_.53.0704a17: 素髮戴金冠。別號天尊。端拱九華之殿。獨 T2122_.53.0704a18: 稱大道。統御七英之宮。縱有道教辯天尊諸 T2122_.53.0704a19: 子談靈寶。此乃道聽途説。未足可依。委衖 T2122_.53.0704a20: 之書。非關國史。又齋儀矯制事跡可尋。莫不 T2122_.53.0704a21: 廣列金銀多班繒綵。並是三張詭述修靜妄 T2122_.53.0704a22: 言。斥破逗遛備如琳論。又道士之號。老教 T2122_.53.0704a23: 先無。河上之言。儒宗未辯。何者。姚書云。始 T2122_.53.0704a24: 乎漢魏終曁符姚。皆號衆僧以爲道士。至魏 T2122_.53.0704a25: 太武世。有寇謙之。始竊道士之名。私易祭 T2122_.53.0704a26: 酒之稱。此豈琳之臆斷。乃是史籍盛明。又 T2122_.53.0704a27: 班固漢書。文帝傳及潘岳關中記康皇甫 T2122_.53.0704a28: 謐高士傳及訪父老等。皆無河上公結草爲 T2122_.53.0704a29: 菴現神變事處。並虚謬不渉典謨。妄搆斐然。 T2122_.53.0704b01: 動成焉有。當今主上垂*拱問道坐朝九族既 T2122_.53.0704b02: 親平章百姓。寔可黜三張之穢術。闡五千 T2122_.53.0704b03: 之妙門 T2122_.53.0704b04: 又案後漢明帝永平十四年。道士褚善信等 T2122_.53.0704b05: 六百九十人。聞佛教入雒請求捔試。總將道 T2122_.53.0704b06: 家經書合有三十七部七百四十四卷。就中五 T2122_.53.0704b07: 十九卷是道經。餘二百三十五卷是諸子書。 T2122_.53.0704b08: 又案晋葛洪神仙傳云。老教所有度世消災 T2122_.53.0704b09: 之法。凡九百三十卷。符書等七十卷。總一千 T2122_.53.0704b10: 卷。又案宋太始七年。道士陸修靜答明帝云。 T2122_.53.0704b11: 道家經書并藥方符圖等。總一千二百二十 T2122_.53.0704b12: 八卷云。一千九十卷已行於世。一百三十八 T2122_.53.0704b13: 卷。猶在天宮。案今玄都經目云。依宋人陸修 T2122_.53.0704b14: 靜所上目。今乃言有六千三百六十三卷云。 T2122_.53.0704b15: 二千四十卷。見有其本。四千三百二十三卷 T2122_.53.0704b16: 云並未見。以此詳撿事跡可知。詭妄之由暴 T2122_.53.0704b17: 之國史。若據蕭温等議。止有道徳二篇。如取 T2122_.53.0704b18: 漢帝校量。便應七百餘卷。約葛洪神仙之説。 T2122_.53.0704b19: 僅有一千。准修靜所上目中。過前九十。又檢 T2122_.53.0704b20: 玄都經録轉復彌多。既其先後不同。虚妄明 T2122_.53.0704b21: 矣。増加卷軸添足篇章。依傍佛經改頭換尾。 T2122_.53.0704b22: 或道名山自出。時唱仙洞飛來。何乃黄領獨 T2122_.53.0704b23: 知英賢不覩。書史無聞。典籍不記。請問當今 T2122_.53.0704b24: 道士推勘後出之經。爲是老子別陳。爲是天 T2122_.53.0704b25: 尊更説。縱其説也應有時方師諮説處。爲是 T2122_.53.0704b26: 何代何邦何年何月。如其有據容可流行。若 T2122_.53.0704b27: 也妄言理須焚剪。當今明朝馭宇承奬百王。 T2122_.53.0704b28: 聖上臨軒應期千載。方欲廣敷五教。杜絶妖 T2122_.53.0704b29: 妄之書。重述九疇。弘揚要道之訓。豈敢以麟 T2122_.53.0704c01: 麕刺上鹿馬譏朝。但以無識黄巾混其眞僞。 T2122_.53.0704c02: 管見道士不別是非。所以借況秦人譬之魯 T2122_.53.0704c03: 俗。若乾坤之象龍馬。豈天地則可騰驤。理固 T2122_.53.0704c04: 不然。如何見責 T2122_.53.0704c05: 妖惑亂衆第四 T2122_.53.0704c06: 竊聞。聲調響順形直影端。未見鑚火得氷種 T2122_.53.0704c07: 豆得麥。所以蘇張逢於鬼谷。處浮詐之先。顏 T2122_.53.0704c08: 閔遇於孔門。標徳行之始。故知習二篇之化。 T2122_.53.0704c09: 徼妙無爲。行三張之風。謀爲亂首。何者。後 T2122_.53.0704c10: 漢順帝時。沛人張陵客游蜀土。聞古老相傳 T2122_.53.0704c11: 云。昔漢高祖應二十四氣祭二十四壇。遂王 T2122_.53.0704c12: 有天下。陵不度已徳。遂搆此謀。殺牛祭祀 T2122_.53.0704c13: 二十四所。置以土壇。戴以草屋。稱二十四治。 T2122_.53.0704c14: 治館之興始乎此也。二十三所在於蜀地。尹 T2122_.53.0704c15: 喜一所在於咸陽。於是誑誘愚民招合兇黨。 T2122_.53.0704c16: 斂租税米謀爲亂階。時被蛇呑釁逆弗作。又 T2122_.53.0704c17: 陵孫張魯行其祖術。後於漢中自稱師君。禍 T2122_.53.0704c18: 亂方起。爲曹公所滅。又中平元年。鉅鹿人張 T2122_.53.0704c19: 角。自稱黄天部師。有三十六將。皆著黄巾。遠 T2122_.53.0704c20: 與張魯相應。衆至十萬。焚燒鄴城。漢遣河 T2122_.53.0704c21: 南尹何進將兵討滅。又晋武帝咸寧二年。有 T2122_.53.0704c22: 道士陳瑞。以左道惑衆。自號天師。徒附數千。 T2122_.53.0704c23: 積有年歳。爲益州刺史王誅滅。又晋文帝 T2122_.53.0704c24: 太和元年。彭城道士盧悚。自稱大道祭酒。以 T2122_.53.0704c25: 邪術惑衆。聚合徒黨。向晨攻廣漢門云。迎 T2122_.53.0704c26: 海西公。時殿中桓祕等覺知與戰。尋被誅斬。 T2122_.53.0704c27: 又梁武帝大同五年。道士袁敢矜妖言惑 T2122_.53.0704c28: 衆。行禁歩岡。官軍收掩尋被誅滅。又隋文 T2122_.53.0704c29: 帝開皇十年。有綿州昌隆縣道士蒲童與左 T2122_.53.0705a01: 童二人。在崩溪館。自稱得聖。誑惑人民。重床 T2122_.53.0705a02: 至屋却坐其上云。十五童女方堪受法。令女 T2122_.53.0705a03: 登床。以幕圍繞遂便姦匿。如此經日後事發 T2122_.53.0705a04: 覺。因即逃亡。又開皇十八年。益州道士韓朗。 T2122_.53.0705a05: 綿州道士黄儒林。扇惑蜀王令興逆云。欲建 T2122_.53.0705a06: 大事須藉勝縁。遂教蜀王傾倉竭庫造千尺 T2122_.53.0705a07: 道像。建千人大齋。畫先帝形。反縛頭手呪而 T2122_.53.0705a08: 魘之。河北公趙仲卿檢察得實。送身京省被 T2122_.53.0705a09: 問伏罪。在市被刑。近有大唐武徳三年。綿 T2122_.53.0705a10: 州昌隆縣民李望。先事黄老常作妖邪。去 T2122_.53.0705a11: 大業季年。有道士蒲子眞。微閑道術被送東 T2122_.53.0705a12: 京。至雒身死。因葬在彼。而李望矯云。子眞 T2122_.53.0705a13: 近還。又彼縣山側有一石室。巖穴幽闇人莫 T2122_.53.0705a14: 敢窺。望乃依憑以作妖詐。在明張㗋大語領 T2122_.53.0705a15: 納通傳。入闇則噎氣小聲詐陳禍福。遂令道 T2122_.53.0705a16: 士等傳説達縣聞州。官人初檢並皆信受。後 T2122_.53.0705a17: 刺史季大禮云。此事非輕必須申奏。要假親 T2122_.53.0705a18: 驗方定是非。遂與合州官人并道士等一百 T2122_.53.0705a19: 餘騎。同至穴所再拜請期。望時詐答。聞者傾 T2122_.53.0705a20: 心。唯巴西縣令樂世質。深達機情知其誑詐。 T2122_.53.0705a21: 入闇密候見望噎聲。質時喝之。望即欵伏。 T2122_.53.0705a22: 收禁州獄。方欲科罪。未經數日服藥而終。近 T2122_.53.0705a23: 至貞觀十三年。有西京西華觀道士秦英會。 T2122_.53.0705a24: 聖觀道士韋靈符還俗道士朱靈感。並薄解 T2122_.53.0705a25: 章醮勅令事東宮。惑亂東宮。結謀大意爲事 T2122_.53.0705a26: 不果。秦英靈符靈感等。並被誅斬。私宅財物 T2122_.53.0705a27: 及有婦兒。並配入官。又至龍朔三年。西華觀 T2122_.53.0705a28: 道士郭行眞。家業卑賤宿素寒門。亦薄解章 T2122_.53.0705a29: 醮濫承供奉。勅令投龍尋山採藥。上託天威 T2122_.53.0705b01: 惑亂百姓。廣取財物姦謀極甚。并共京城道 T2122_.53.0705b02: 士雜糅佛經偸安道法。聖上鑒照知僞付法。 T2122_.53.0705b03: 法官拷撻苦楚方承。勅恩恕死流配遠州。所 T2122_.53.0705b04: 有妻財並沒入官。是知所習非正釁逆相仍。 T2122_.53.0705b05: 左道鄙俗斯辱頻興矣。勅道士朝散大夫騎 T2122_.53.0705b06: 都尉郭行眞。器識無取道藝缺然。爲其小解 T2122_.53.0705b07: 醫藥薄閑章醮。當爲皇太子弘。療患得損。録 T2122_.53.0705b08: 其功効。叨授以榮班縁前驅使。妄作威禍 T2122_.53.0705b09: 兼以交結選曹。周旋法吏專行欺詐。取人財 T2122_.53.0705b10: 物遣營功徳。隱盜尤多。朱紫莫分。而僞敷至 T2122_.53.0705b11: 教。菽麥詎辨。而潜讀禁書徒知僕妾。是求 T2122_.53.0705b12: 莊宅爲務。雖靈溪千仞。何能蕩其穢質。神丹 T2122_.53.0705b13: 九液。豈可練其瑕心。擢髮未數其愆。刋竹寧 T2122_.53.0705b14: 書其罪。論斯咎釁宜從伏法。以其參迹道門 T2122_.53.0705b15: 情所未忍。可除名長配流愛州。仍即發遣令 T2122_.53.0705b16: 長綱領送至彼。官司檢校不得令出縣境。其 T2122_.53.0705b17: 私畜奴婢田宅水磑車牛馬等。並宜沒官 T2122_.53.0705b18: 龍朔三年十二月十四日宣 T2122_.53.0705b19: 竊惟賊飾黄巾興乎鉅鹿。鬼書丹簡發自平 T2122_.53.0705b20: 陽。而云服象雲羅。斯言逕廷。衣同雨穀不近 T2122_.53.0705b21: 人情。安有駕鶴乘龍。披巾布褐。驅鸞策鳳。頂 T2122_.53.0705b22: 戴皮冠。所以白石赤松之流。皆非鬼卒。王喬 T2122_.53.0705b23: 羨門之輩。並匪治頭。又李聃事周之辰。服同 T2122_.53.0705b24: 儒墨。公旗謀漢之日。始有黄巾。如其祖習伯 T2122_.53.0705b25: 陽道士並宜朝拜。若也宗旗取則。斯弊特可 T2122_.53.0705b26: 湮除矣 T2122_.53.0705b27: 道教敬佛第五 T2122_.53.0705b28: 述曰。上來所列並引典籍。邪正顯然昇沈殊 T2122_.53.0705b29: 趣。豈可以爝火之暉。爭日月之光。隣虚之塵。 T2122_.53.0705c01: 同太岳之峻。故知佛法幽邃非凡所測。僧衆 T2122_.53.0705c02: 高遠亦非黄官之儔。夫出家者。内辭親愛外 T2122_.53.0705c03: 捨官榮。志求無上菩提。願出生死苦海。所以 T2122_.53.0705c04: 棄朝宗之服。披福田之衣。行道以報四恩。立 T2122_.53.0705c05: 徳以資三有。此其之大意也。信知三寶位重。 T2122_.53.0705c06: 豈同孔老兩教。故案孔老經書。漢魏已來内 T2122_.53.0705c07: 外史籍。略引外道經中敬佛僧文。具列如左。 T2122_.53.0705c08: 既敬已經。依法遵佛。冀伏邪愚依承正典
T2122_.53.0705c11: 若見佛圖 思念無量 當願一切 T2122_.53.0705c12: 普入法門 若見沙門 思念無量 T2122_.53.0705c13: 願早出身 以習佛眞 T2122_.53.0705c14: 二依太上清淨消魔寶眞安志智慧本願大戒 T2122_.53.0705c15: 上品經。四十九願。天尊説願文。若見沙門尼。 T2122_.53.0705c16: 當願一切明解法度得道如佛 T2122_.53.0705c17: 三依老子昇玄經云。天尊告道陵。使往東方 T2122_.53.0705c18: 詣受法教。昇玄又云。東方如來遣善勝大士。 T2122_.53.0705c19: 詣太上曰。如來聞子爲張陵説法。故遣我來 T2122_.53.0705c20: 看。子語張曰。卿隨我往詣佛所。當令子得 T2122_.53.0705c21: 見所未見聞所未聞。陵即禮大士。隨往佛所 T2122_.53.0705c22: 聽法 T2122_.53.0705c23: 四依道士張陵別傳云。陵在鵠鳴山中。供養 T2122_.53.0705c24: 金像轉讀佛經 T2122_.53.0705c25: 五依老子西昇經云。吾師化游天竺善入泥 T2122_.53.0705c26: 洹。又符子云。老氏之師名釋迦文佛 T2122_.53.0705c27: 六依智慧觀身大戒經云。道學當念旋大梵 T2122_.53.0705c28: 流影宮禮佛 T2122_.53.0705c29: 七依昇玄經云。若有沙門欲來聽經。觀察供 T2122_.53.0706a01: 主。不得計飮食費遏截不聽當推置上座道 T2122_.53.0706a02: 士經師自在其下昇玄又云。道士設齋供。若 T2122_.53.0706a03: 比丘來者。可推爲上座好設供養。道士經師 T2122_.53.0706a04: 自性其下。若沙門尼來聽法者。當隱處安置 T2122_.53.0706a05: 推爲上座。供主如法供養不得遮止 T2122_.53.0706a06: 八依化胡經。天尊敬佛説偈云 T2122_.53.0706a07: 願採優曇華 願燒旃檀香 T2122_.53.0706a08: 供養千佛身 稽首禮定光 T2122_.53.0706a09: 佛生何以晩 泥洹一何早 T2122_.53.0706a10: 不見釋迦文 心中常懊惱 T2122_.53.0706a11: 九依靈寶消魔安志經。天尊説偈云
T2122_.53.0706a15: 十依老子大權菩薩經云。老子是迦葉菩薩。 T2122_.53.0706a16: 化游震旦 T2122_.53.0706a17: 十一依靈法輪經云。葛仙公生始數日。有外 T2122_.53.0706a18: 國沙門。見仙公禮拜抱持。而語仙公父母曰。 T2122_.53.0706a19: 此兒是西方善見菩薩。今來漢地教化衆生。 T2122_.53.0706a20: 當游仙道白日昇天。仙公自語子弟云。吾師 T2122_.53.0706a21: 姓波閲宗。字維那訶。西域人也 T2122_.53.0706a22: 十二依仙人請問衆聖難經云。葛仙公告弟 T2122_.53.0706a23: 子曰。吾昔與釋道微竺法開張太鄭思遠等 T2122_.53.0706a24: 四人。同時發願。道微法開二人願爲沙門。張 T2122_.53.0706a25: 太鄭思遠願爲道士 T2122_.53.0706a26: 十三依仙公起居注云。于時生在葛尚書家。 T2122_.53.0706a27: 尚書年逾八十。始有一子。時有沙門自稱天 T2122_.53.0706a28: 竺僧。於市大買香。市人怪問僧曰。我昨夜夢 T2122_.53.0706a29: 見善思菩薩下生葛尚書家。吾將此香浴之。 T2122_.53.0706b01: 到生時。僧至燒香。右繞七匝。禮拜恭敬。沐浴 T2122_.53.0706b02: 而止 T2122_.53.0706b03: 十四依仙公請問上經云。與沙門道士言。則 T2122_.53.0706b04: 志於佛敬於僧 T2122_.53.0706b05: 十五依上品大戒經校量功徳品云。施佛塔 T2122_.53.0706b06: 廟得千倍報。布施沙門得百倍報 T2122_.53.0706b07: 十六依昇玄内教經云。或復有人。平常之時。 T2122_.53.0706b08: 不一月作福。見沙門道士説法勸善。了無從 T2122_.53.0706b09: 意 T2122_.53.0706b10: 十七依道士陶隱居作禮佛文一卷 T2122_.53.0706b11: 十八依智慧本願戒上品經云。日別施散佛 T2122_.53.0706b12: 僧中食塔寺一錢已上。皆二萬四千報。功多 T2122_.53.0706b13: 報多。世世賢明翫好不絶。七祖皆得入無量 T2122_.53.0706b14: 佛國 T2122_.53.0706b15: 十九依仙公請問經云。復有凡人行是功徳。 T2122_.53.0706b16: 願爲沙門道士大博。至後生便爲沙門。大學 T2122_.53.0706b17: 佛法爲衆法師。復有一人見沙門道士齋請 T2122_.53.0706b18: 讀經乃笑曰。彼向空吟經欲何希耶。虚腹日 T2122_.53.0706b19: 中一食。此罪人耳。道士乃慈心喩之。故報意 T2122_.53.0706b20: 不釋。死入地獄。考毒五苦 T2122_.53.0706b21: 二十依仙公請問經云。五經儒俗之業。佛道 T2122_.53.0706b22: 各歎其教大師善也 T2122_.53.0706b23: 二十一依太上靈寶眞一勸誡法輪妙經云。 T2122_.53.0706b24: 吾歴觀諸天從無數劫來見道士。百姓男子 T2122_.53.0706b25: 女人已得無上正眞之道。高仙眞人自然十 T2122_.53.0706b26: 方佛。皆受前世勤苦求道不可稱計 T2122_.53.0706b27: 二十二依法輪妙經云。道言。夫輪轉不滅。得 T2122_.53.0706b28: 還生人中。大智慧明達者。從無數劫來學已 T2122_.53.0706b29: 成。眞人高仙自然十方佛者。莫不從行業所
T2122_.53.0706c04: 梁高祖武皇帝。年三十八登位。在政四十九 T2122_.53.0706c05: 年。雖億兆務殷。而卷不釋手。内經外典罔不 T2122_.53.0706c06: 厝懷。皆爲訓解數千餘卷。而儉約自節羅綺 T2122_.53.0706c07: 不服。覆處虚閑晝夜無怠。致有布被莞席草 T2122_.53.0706c08: 屨葛巾。初臨大寶即備斯事。日惟一食永絶 T2122_.53.0706c09: 辛羶。自有帝王罕能及此。舊事老子宗尚符 T2122_.53.0706c10: 圖。窮討根源有同妄作。帝乃躬運神筆下詔。 T2122_.53.0706c11: 作捨道文曰 T2122_.53.0706c12: 維天鑒三年四月八日。梁國皇帝蘭陵蕭衍。 T2122_.53.0706c13: 稽首和南十方諸佛十方尊法十方聖僧。伏 T2122_.53.0706c14: 見經云。發菩提心者。即是佛心。其餘諸善不 T2122_.53.0706c15: 得爲喩。能使衆生出三界之苦門。入無爲之 T2122_.53.0706c16: 勝路。故如來漏盡智凝成覺。至道通機徳圓 T2122_.53.0706c17: 取聖。發慧炬以照迷。鏡法流以澄垢。啓瑞 T2122_.53.0706c18: 迹於天中。鑠靈儀於像外。度群生於欲海。 T2122_.53.0706c19: 引含識於涅槃。登常樂之高山。出愛河之深 T2122_.53.0706c20: 際。言乖四句。語絶百非。應迹娑婆。王宮誕 T2122_.53.0706c21: 相。歩三界而爲尊。普大千而流照。但以機心 T2122_.53.0706c22: 淺薄好生厭怠。遂乃湛説圓常。亦復潜輝鶴 T2122_.53.0706c23: 樹。闍王滅罪。婆藪除殃。若不逢値大聖法王。 T2122_.53.0706c24: 誰能救接斯苦。在迹雖隱其道無虧。弟子經 T2122_.53.0706c25: 遲迷荒耽事老子。歴葉相承染此邪法。習因 T2122_.53.0706c26: 善發棄迷知返。今捨舊醫歸憑正覺。願使未 T2122_.53.0706c27: 來生世童男出家廣弘經教。化度含識同共 T2122_.53.0706c28: 成佛。寧在正法中長淪惡道。不樂依老子教 T2122_.53.0706c29: 暫得上天。渉大乘心離二乘念。正願諸佛證 T2122_.53.0707a01: 明菩薩攝受。弟子蕭衍和南 T2122_.53.0707a02: 于時帝與道俗二萬餘人。於重雲殿重閣上。 T2122_.53.0707a03: 手書此文發菩提心。至四月十一日。又勅門 T2122_.53.0707a04: 下。大經中説。道有九十六種。惟佛一道是於 T2122_.53.0707a05: 正道。其餘九十五種名爲邪道 T2122_.53.0707a06: 朕捨邪外以事正内諸佛如來。若有公卿能 T2122_.53.0707a07: 入此誓者。各可發菩提心。老子周公孔子等。 T2122_.53.0707a08: 雖是如來弟子。而化迹既邪。止是世間之善。 T2122_.53.0707a09: 不能革凡成聖。其公卿百官王侯宗族。宜返 T2122_.53.0707a10: 僞就眞捨邪入正。故經教成實論云。若事外 T2122_.53.0707a11: 道心重。佛法心輕。即是邪見。若心一等。是無 T2122_.53.0707a12: 記性不當善惡。若事佛心強老子心弱者。乃 T2122_.53.0707a13: 是清信。言清信者。清是表裏倶淨。垢穢惑累 T2122_.53.0707a14: 皆盡。信是信正不信邪。故言清信弟子。其 T2122_.53.0707a15: 餘諸信皆是邪見。不得稱清信也。門下速施 T2122_.53.0707a16: 行 T2122_.53.0707a17: 至四月十七日。侍中安前將軍丹陽尹邵陵 T2122_.53.0707a18: 王上啓云 T2122_.53.0707a19: 臣綸聞。如來嚴相。巍巍架于有頂。微妙色身。 T2122_.53.0707a20: 蕩蕩顯乎無際。假金輪而啓物。託銀粟以應 T2122_.53.0707a21: 凡。砥般若之利刀。收涅槃之妙果。汎生死 T2122_.53.0707a22: 之苦海。濟常樂於彼岸。故能降慈悲雲垂甘 T2122_.53.0707a23: 露雨。七處八會。教化之義不窮。四諦五時。利 T2122_.53.0707a24: 益之方無盡。並氷清日盛霧散雲除。爝火 T2122_.53.0707a25: 螢光塵熱自靜。可謂入俗化於蒙底。出世冥 T2122_.53.0707a26: 此眞如。使稠林邪逕之人。景法門而無倦。 T2122_.53.0707a27: 渇愛聾瞽之士。慕探賾而知迴。道樹始於迦 T2122_.53.0707a28: 維。徳音盛于京洛。恒星不現周鑒娠徴。滿月 T2122_.53.0707a29: 圓姿漢感宵夢。五法用傳萬徳方兆。華俗潜 T2122_.53.0707b01: 故競扇高風。資此三明。照迷途之失。憑茲七 T2122_.53.0707b02: 覺。拔長夜之苦。屬値皇帝菩薩。應天御物負 T2122_.53.0707b03: 扆臨民。含光宇宙照清海表。垂無礙辯以接 T2122_.53.0707b04: 黎庶。以本願力攝受衆生。故能隨方逗藥示 T2122_.53.0707b05: 權顯正。崇一乘之旨。廣十地之基。是以萬邦 T2122_.53.0707b06: 迴向倶禀正識。幽顯靈祇皆蒙誘濟。人興等 T2122_.53.0707b07: 覺之願。物起菩提之心。莫不翹勤歸宗之境。 T2122_.53.0707b08: 悦懌還源之趣。共保慈悲倶修忍辱。所謂覆 T2122_.53.0707b09: 護饒益橋梁津濟者矣。道既光被。民亦化之。 T2122_.53.0707b10: 於是應眞飛錫騰虚接影。破邪外道堅持正 T2122_.53.0707b11: 國。伽藍精舍寶刹相望。講會傳經徳音盈耳。 T2122_.53.0707b12: 臣昔未達理源承事外道。如欲須甘果翻種 T2122_.53.0707b13: 苦栽。欲除渇乏反趣醎水。今啓迷方粗知歸 T2122_.53.0707b14: 向。受菩薩大戒。誡節身心。捨老子之邪風。入 T2122_.53.0707b15: 法流之眞教。伏願天慈曲垂矜許 T2122_.53.0707b16: 至四月十八日。中書舍人臣任孝恭宣勅云。 T2122_.53.0707b17: 能改迷入正。可謂是宿植勝因。宜加勇猛也。 T2122_.53.0707b18: 廢李老道法詔。北齊高祖文宣皇帝。昔金 T2122_.53.0707b19: 陵道士陸修靜者。道門之望。在宋齊兩代。祖 T2122_.53.0707b20: 述三張弘衍二葛。郗張之士封門受録。遂妄 T2122_.53.0707b21: 加穿鑿廣制齋儀。糜費極繁。意在王者遵奉。 T2122_.53.0707b22: 會梁祖啓運下詔捨道。修靜不勝其憤。遂與 T2122_.53.0707b23: 門人及邊境亡命。叛入北齊。又傾散金玉贈 T2122_.53.0707b24: 諸貴遊。託以襟期冀興道法。帝惑之也。於天 T2122_.53.0707b25: 保六年九月。乃下勅召諸沙門。與道士學達 T2122_.53.0707b26: 者十人。親自對較。于時道士呪諸沙門。 T2122_.53.0707b27: 衣鉢或飛或轉。呪諸梁木或横或竪。沙門 T2122_.53.0707b28: 曾不學術。默無一對。士女擁鬧貴賤移心。 T2122_.53.0707b29: 並以諍徒爲勝也。諸道士等踊躍騰倚魚睨 T2122_.53.0707c01: 雲漢。高談自矜誇衒道術。仍又唱曰。神通 T2122_.53.0707c02: 權設抑挫強禦。沙門現一我當現二。今薄示 T2122_.53.0707c03: 小術並辭退屈。事亦可見。帝命上統法師與 T2122_.53.0707c04: 靜捔試。上曰。方術小技俗儒恥之。況出家 T2122_.53.0707c05: 人也。雖然天命難拒。豈得無言。可令最下座 T2122_.53.0707c06: 僧對之。即往尋覓。有僧名佛俊。又字曇顯者。 T2122_.53.0707c07: 不知何人遊行無定。飮噉同俗。時有放言摽 T2122_.53.0707c08: 寤宏遠。上統知其深量。私與之交。于時名 T2122_.53.0707c09: 僧盛集。顯居末座。酣酒大醉昂兀而坐。有司 T2122_.53.0707c10: 不敢召之。以事告於上統。上曰。道士祭酒常 T2122_.53.0707c11: 道所行。止是飮酒道人可共言耳。可扶輿將 T2122_.53.0707c12: 來。於是合衆皆憚而怯。上統威權不敢有諫。 T2122_.53.0707c13: 乃兩人扶顯令上高座。顯既上便立而含笑 T2122_.53.0707c14: 曰。我飮酒大醉耳。中有所聞云。沙門現一我 T2122_.53.0707c15: 當現二。此言虚實。道士曰。有實。顯即翹足 T2122_.53.0707c16: 而立。我已現一。卿可現二。各無對之。顯曰。 T2122_.53.0707c17: 向呪諸衣物飛揚者。我故開門試卿術耳。命 T2122_.53.0707c18: 取稠禪師衣*鉢*呪之。諸道士一時奮發共 T2122_.53.0707c19: 呪。一無動搖。帝勅取衣。乃至十人牽擧不動。 T2122_.53.0707c20: 顯乃令以衣置。諸梁木又令*呪之。都無一 T2122_.53.0707c21: 驗。道士等相顧無頼。猶以言辯自高乃曰。佛 T2122_.53.0707c22: 家自號爲内。内則小也。説我道家爲外。外則 T2122_.53.0707c23: 大也。顯應聲曰。若然則天子處内。定小百官 T2122_.53.0707c24: 矣。靜與其屬緘口無言。帝目驗臧否。便下詔 T2122_.53.0707c25: 曰。法門不二眞宗在一。求之正路寂泊爲本。 T2122_.53.0707c26: 祭酒道者。世中假妄。俗人未*寤。仍有秖崇。 T2122_.53.0707c27: 麹是味。清虚焉在。瞿脯斯甜。慈悲永隔。 T2122_.53.0707c28: 上異仁祠。下乖祭典。皆宜禁絶不復遵事。頒 T2122_.53.0707c29: 勒遠近咸使知聞。其道士歸伏者。並付昭玄 T2122_.53.0708a01: 大統上法師度聽出家。未發心者可令染 T2122_.53.0708a02: 。爾日斬首者非一。自謂神仙者。可上三 T2122_.53.0708a03: 爵臺令其投身飛逝。諸道士等皆碎屍塗地。 T2122_.53.0708a04: 僞妄斯絶致使齊境國無兩信。迄于隋初漸 T2122_.53.0708a05: 開其術。至今東川此宗微末無足抗言。至大 T2122_.53.0708a06: 唐貞觀二十二年。有吉州囚人劉紹略妻王 T2122_.53.0708a07: 氏有五岳眞仙圖及舊道士鮑靜所造三皇經 T2122_.53.0708a08: 合一十四紙。上云。凡諸侯有此文者。必爲國 T2122_.53.0708a09: 王。大夫有此文者。爲人父母。庶人有此文者。 T2122_.53.0708a10: 錢財自聚婦人有此文者。必爲皇后。時吉州 T2122_.53.0708a11: 司法參軍吉辯。因檢囚席。乃於王氏衣籠中 T2122_.53.0708a12: 得之。時追紹略等。勘問云。向道士所得之受 T2122_.53.0708a13: 持。州官將爲圖讖。因封此圖及經。馳驛申省 T2122_.53.0708a14: 奏勅。勅令省官勘。當時朝議郎刑部郎中紀 T2122_.53.0708a15: 懷業等。乃追京下清都觀道士張慧元西華 T2122_.53.0708a16: 觀道士成武英等勘問。並欵稱云。此先道士 T2122_.53.0708a17: 鮑靜等所作。妄爲墨書。非今元等所造 T2122_.53.0708a18: 勅遣除毀。又得田令官奏云。如佛教。依内律 T2122_.53.0708a19: 僧尼受戒。得蔭田人各三十畝。今道士女道 T2122_.53.0708a20: 士。皆依三皇經。受其上清下清。替僧尼戒 T2122_.53.0708a21: 處。亦合蔭田三十畝。此經既僞廢除。道士女 T2122_.53.0708a22: 道士既無戒法。即不合受田。請同經廢。京城 T2122_.53.0708a23: 道士等。當時懼怕畏廢蔭田。私憑奏官請將 T2122_.53.0708a24: 老子道徳經替處。其年五月十五日出勅。侍 T2122_.53.0708a25: 郎崔仁師宣 T2122_.53.0708a26: 勅旨云。三皇經文字既不可傳。又語渉妖妄 T2122_.53.0708a27: 宜並除之。即以老子道徳經替處。有諸道觀 T2122_.53.0708a28: 及以百姓人間有此文者。並勒送省除毀。其 T2122_.53.0708a29: 年冬諸州考使入京朝集。括得此文者。總取 T2122_.53.0708b01: 禮部尚書廳前。並從火謝也。故知代代穿鑿 T2122_.53.0708b02: 狂簡寔繁。人人妄作斐然盈卷。無識之徒將 T2122_.53.0708b03: 爲聖説。晋彭城郡有釋道融。汲郡林慮人。十 T2122_.53.0708b04: 二出家。厥師愛其神彩先令外學。往村借論 T2122_.53.0708b05: 語竟不齎歸。於彼已誦。師便借本覆之不遺 T2122_.53.0708b06: 一字。既嗟而異之。於是恣其游學。迄至立年 T2122_.53.0708b07: 才解英絶。内外經書暗游心府。姚興曰。昨見 T2122_.53.0708b08: 融公復是奇聰明釋子。勅入逍遙園與什參 T2122_.53.0708b09: 正詳譯。俄而師子國有一婆羅門。聰辯多學。 T2122_.53.0708b10: 西土俗書罕不披誦。爲彼國外道之宗。聞什 T2122_.53.0708b11: 在關大行佛法。乃謂其徒曰。寧可使釋氏之 T2122_.53.0708b12: 風獨傳震旦。而吾等正化不洽東國。遂乘駝 T2122_.53.0708b13: 負書來入長安。姚興見其口眼便僻。頗亦惑 T2122_.53.0708b14: 之。婆羅門乃啓興曰。至道無方各尊其事。今 T2122_.53.0708b15: 請與秦僧捔其辯力。隨有優者即傳其化。興 T2122_.53.0708b16: 即許焉。時關中僧衆相視缺然。莫敢當者。什 T2122_.53.0708b17: 謂融曰。此外道聰明殊人。捔言必勝。使無上 T2122_.53.0708b18: 大道在吾徒而屈。良可悲矣。若使外道得志。 T2122_.53.0708b19: 則法輪摧軸。豈可然乎。如吾所覩在君一人。 T2122_.53.0708b20: 融自顧才力不減。而外道經書未盡披讀。乃 T2122_.53.0708b21: 密令人寫婆羅門所持經目。一披即誦。後剋 T2122_.53.0708b22: 日論義。姚興自出。公卿皆會。關中僧衆四遠 T2122_.53.0708b23: 必集。融與婆羅門擬相酬抗。鋒辯飛玄彼所 T2122_.53.0708b24: 不及。婆羅門自知辭理已屈。猶以廣讀爲本。 T2122_.53.0708b25: 融乃列其所讀書并秦地經史名目卷部。三 T2122_.53.0708b26: 倍多之。什因嘲之曰。君不聞大秦廣學。那 T2122_.53.0708b27: 忽輕爾遠來。婆羅門心愧悔伏。頂禮融足。旬 T2122_.53.0708b28: 日之中無何而去。像運再興融有力也。後還 T2122_.53.0708b29: 彭城常講説相續。聞道至者千有餘人。依隨 T2122_.53.0708c01: 門徒數盈三百。性不狎諠常登樓披翫。殷勤 T2122_.53.0708c02: 善誘畢命弘法。後卒於彭城。春秋七十四矣。 T2122_.53.0708c03: 所著法華大品金光明十地維摩等義。並行 T2122_.53.0708c04: 於世 T2122_.53.0708c05: 魏書云。正光元年。明帝加朝服大赦天下。召 T2122_.53.0708c06: 佛道二宗門人殿前。齋訖侍中劉騰宣勅。請 T2122_.53.0708c07: 法師等與道士論議。以釋弟子疑網。時清通 T2122_.53.0708c08: 觀道士姜斌與融覺寺僧曇謨最對論。帝曰。 T2122_.53.0708c09: 佛與老子同時不斌曰。老子西入化胡。佛時 T2122_.53.0708c10: 以充侍者。明是同時。最曰。何以知之。斌曰。 T2122_.53.0708c11: 案老子開天經。是以得知。最曰。老子當周何 T2122_.53.0708c12: 王幾年而生。周何王幾年西入。斌曰。當周定 T2122_.53.0708c13: 王即位三年乙卯之歳。於楚國陳苦縣厲卿 T2122_.53.0708c14: 曲仁里。九月十四日夜子時生。至周簡王四 T2122_.53.0708c15: 年丁丑歳。事周爲守藏吏。簡王十三年遷爲 T2122_.53.0708c16: 太史。至敬王元年庚辰歳。年八十五。見周徳 T2122_.53.0708c17: 凌遲與散關令尹喜西入化胡。斯足明矣。最 T2122_.53.0708c18: 曰。佛以周昭王二十四年四月八日生。穆王 T2122_.53.0708c19: 五十三年二月十五日滅度。計入涅槃後經三 T2122_.53.0708c20: 百四十五年。始到定王三年。老子方生。生已 T2122_.53.0708c21: 年八十五。至敬王元年凡經四百二十五年。 T2122_.53.0708c22: 始與尹喜西遁。據此年載懸殊無乃謬乎。斌 T2122_.53.0708c23: 曰。若佛生周昭之時。有何文記。最曰。周書異 T2122_.53.0708c24: 記漢法本内傳。並有明文。斌曰。孔子既是制 T2122_.53.0708c25: 法聖人。當時於佛迥無文記何耶。最曰。仁者 T2122_.53.0708c26: 識同莞窺覽不弘遠。案孔子有三備卜經。謂 T2122_.53.0708c27: 天地人也。佛之文言出在中備。仁者早自披 T2122_.53.0708c28: 究不有此迷。斌曰。孔子聖人不言而知。何假 T2122_.53.0708c29: 卜乎。最曰。惟佛是衆聖之王。四生之導首。達 T2122_.53.0709a01: 一切含靈。前後二際吉凶終始。不假卜觀。自 T2122_.53.0709a02: 餘小聖。雖曉未然之理。必藉蓍龜以通靈卦 T2122_.53.0709a03: 也。侍中尚書令元文。宣勅語道士姜斌等。論 T2122_.53.0709a04: 無宗旨宜退下席。又問。開天經何處得來。是 T2122_.53.0709a05: 誰所説。即遣中書侍郎魏收尚書郎祖瑩等 T2122_.53.0709a06: 就觀取經。帝令議之。太尉丹陽王蕭綜大 T2122_.53.0709a07: 傅李寔衞尉許伯桃吏部尚書邢欒散騎常 T2122_.53.0709a08: 侍温子昇等一百七十人讀訖。奏云。老子止 T2122_.53.0709a09: 著五千文。更無言説。臣等所議。姜斌罪當惑 T2122_.53.0709a10: 衆。帝加極刑。時有三藏法師菩提流支。行佛
T2122_.53.0709a13: 道不信有。佛常云。古來正道莫踰李老。何乃 T2122_.53.0709a14: 信惑胡言以爲勝教。太元十五年病死。心下 T2122_.53.0709a15: 尚暖。家不殯殮。數日得蘇。説初死時見十許 T2122_.53.0709a16: 人。縛録將去逢一比丘云。此人宿福未可縛 T2122_.53.0709a17: 也。乃解其縛散驅而去。道路修平而兩邊棘刺 T2122_.53.0709a18: 森然。略不容足。驅諸罪人馳走其中。肉隨著 T2122_.53.0709a19: 刺號呻聒耳。見*慧行在平路。皆歎羨曰。佛 T2122_.53.0709a20: 弟子行路修福人也。*慧曰。我不奉法。其人 T2122_.53.0709a21: 笑曰。君忘之耳。*慧因自憶先身奉佛。已經 T2122_.53.0709a22: 五生五死忘失本志。今生在世幼遇惡人。未 T2122_.53.0709a23: 達邪正乃惑邪道。既至大城徑進聽事。見一 T2122_.53.0709a24: 人年可四五十。南面而坐。見*慧驚曰。君不 T2122_.53.0709a25: 應來。有一人著單衣幘持簿書對曰。此人伐 T2122_.53.0709a26: 社殺人。罪應來此。向所逢比丘。亦隨*慧入。 T2122_.53.0709a27: 申理甚至。云伐社非罪也。此人宿福甚多。殺 T2122_.53.0709a28: 人雖重報未至也。南面坐者曰。可罰所録人。 T2122_.53.0709a29: 命*慧就坐。謝曰。小鬼謬濫枉相録來。亦由 T2122_.53.0709b01: 君忘失宿命不知奉大正法故也。將遣*慧 T2122_.53.0709b02: 還。乃使暫兼覆校將軍歴觀地獄。*慧欣然辭 T2122_.53.0709b03: 出導從而行行至諸城。城皆是地獄。人衆巨 T2122_.53.0709b04: 億悉受罪報。見有猘狗齩人百節。肌肉散 T2122_.53.0709b05: 落流血藉地。又有群鳥其喙如鋒。飛來甚 T2122_.53.0709b06: 速欻然而至。入人口中表裏貫洞。其人踠 T2122_.53.0709b07: 轉呼噭筋骨碎落。其餘經見與趙泰屑荷大 T2122_.53.0709b08: 抵粗同。不復具載。唯此二條爲異。故詳記之。 T2122_.53.0709b09: 觀歴既遍。乃遣*慧還。復見向所逢比丘。與 T2122_.53.0709b10: *慧一銅物。形如小鈴。曰君還至家可棄此門 T2122_.53.0709b11: 外勿以入室。某年月日君當有厄。誡愼過此。 T2122_.53.0709b12: 壽延九十。時道*慧家於京師大桁南。自見 T2122_.53.0709b13: 來還達皂莢橋。見親表三人住車共語。悼*慧 T2122_.53.0709b14: 之亡。至門見婢行哭而市。彼人及婢咸弗見 T2122_.53.0709b15: 也。*慧將入門。置向銅物門外樹上。光明舒 T2122_.53.0709b16: 散流飛屬天。良久還小奄爾而滅。至戸聞屍 T2122_.53.0709b17: 臭。惆悵惡之。時賓親奔吊。突*慧者多不得 T2122_.53.0709b18: 裵回。因進入屍忽然而蘇。説所逢車人及 T2122_.53.0709b19: 市婢。咸皆符同。*慧後爲廷尉。預西堂聽誦。 T2122_.53.0709b20: 未及就列欻然頓悶。不識人半日乃愈。計其 T2122_.53.0709b21: 時日即道人所戒之期。頃之遷爲廣州刺史。
T2122_.53.0709b24: 小年出家清卓儉素。讀誦大品兩日一遍。以 T2122_.53.0709b25: 爲常業。勸歴邑義日誦一卷者。向有千計。四 T2122_.53.0709b26: 遠聞者。皆來欽敬。本邑連比什邡諸縣。並是 T2122_.53.0709b27: 道民執邪日久。投寄無容。瓊雖桑梓習俗而 T2122_.53.0709b28: 不事道。李氏諸族値作道會。邀瓊赴之。來既 T2122_.53.0709b29: 後至不禮而坐。皆謂不禮天尊輕我宗法耶。 T2122_.53.0709c01: 瓊曰。邪正道殊所事各異。天尚不禮何況老 T2122_.53.0709c02: 君。衆議紛紜頗相凌侮。瓊見諍訟不止又報 T2122_.53.0709c03: 曰。吾禮非所禮。恐貽辱先宗。遂禮一拜。道像 T2122_.53.0709c04: 并座一時動搖。又禮一拜。連座反倒墜落在 T2122_.53.0709c05: 地。身座摧毀道民羞恥。唱言風鼓競來周正。 T2122_.53.0709c06: 又禮還倒。瓊曰。天朗和暢而言怨風。汝之 T2122_.53.0709c07: 愚戇不測吾風。合衆驚懼一心禮瓊。遠近聞 T2122_.53.0709c08: 知皆捨道歸佛。闔境道俗及以傍縣道黨同 T2122_.53.0709c09: 嗟。皆來請瓊受菩薩戒。縣令高達。素有誠信 T2122_.53.0709c10: 敬承威徳。更於州寺召僧弘講。以貞觀八年
T2122_.53.0709c13: T2122_.53.0709c14: T2122_.53.0709c15: T2122_.53.0709c16: T2122_.53.0709c17: 西明寺沙門釋道世撰 T2122_.53.0709c18: T2122_.53.0709c19: 貧賤篇第六十四
T2122_.53.0709c22: 夫行善感樂如影隨形。作惡招苦猶聲發響。 T2122_.53.0709c23: 故富同珠玉貴若蕭曹。錦繍爲衣金銀作屋。 T2122_.53.0709c24: 雲起龍吹之前。風暄鳳管之上。趨鏘廣殿容 T2122_.53.0709c25: 與長廊。曳珠履於丹墀。珥金貂於青瑣。 T2122_.53.0709c26: 食則珍羞滿席海陸盈前。鼎味星羅芬馨雲 T2122_.53.0709c27: 布。坐則高堂雅室玉砌珠簾。絲竹絃筦凄 T2122_.53.0709c28: 清飄颺。臥則蘭燈炳曜繍晃垂陰。錦被既 T2122_.53.0709c29: 敷羺氈且拂。行則駟馬電飛輦輿雷動。千乘 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 701 702 703 704 705 706 707 708 709 710 711 712 713 714 715 716 [行番号:有/無] [返り点:無/有] [CITE] |