護法論

T52n2114_p0637a01T52n2114_p0637a02No. 2114T52n2114_p0637a03

重刻護法論題辭

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蘇州開元住持煥翁禪師端文。不遠千里T52n2114_p0637a06而來請曰。吾宗有護法論。凡一萬二千三T52n2114_p0637a07百四十五言。宋觀文殿大學士。丞相張商T52n2114_p0637a08英所撰。其弘宗扶教之意。至矣盡矣。昔者T52n2114_p0637a09閩僧慧欽。嘗刻諸梓。翰林侍講學士虞集。T52n2114_p0637a10實為之序。兵燹之餘。其版久不存。端文T52n2114_p0637a11以此書不可不傳也。復令印生刻之。今功T52n2114_p0637a12已告完。願為序其首簡。序曰。妙明真性。T52n2114_p0637a13有若太空。不拘方所。初無形段。沖澹而靜。T52n2114_p0637a14寥漠而清。出焉而不知其所終。入焉而不T52n2114_p0637a15知其所窮。與物無際。圓妙而通。當是時無T52n2114_p0637a16生佛之名。無自他之相。種種含攝。種種無T52n2114_p0637a17礙。尚何一法之可言哉。奈太樸既散誕聖T52n2114_p0637a18真漓營營逐物唯塵緣業識之趨。正如迷T52n2114_p0637a19人身陷大澤。烟霧晦冥。蛇虎縱橫。競來迫T52n2114_p0637a20人。欲加毒害。被髮狂奔。不辨四維。西方大T52n2114_p0637a21聖人。以慈憫故。三乘十二分教。不得不說。T52n2114_p0637a22此法之所由建立也。眾生聞此法者。遵而T52n2114_p0637a23行之。又如得見日光。逢善勝友。為驅諸惡。T52n2114_p0637a24引登康衢。即離怖畏。而就安隱。其願幸孰T52n2114_p0637a25加焉。不深德之。反從而詆之斥之。是猶T52n2114_p0637a26挾利劍以自傷。初何損於大法乎。人心顛T52n2114_p0637a27隮莫此為甚。有識者憂之。復體如來慈憫T52n2114_p0637a28之心。而護法論。亦不容弗作也。嗚呼。三皇T52n2114_p0637a29治天下也善用時。五帝則易以仁信。三王T52n2114_p0637b01又更以智勇。蓋風氣隨世而遷故。為治者T52n2114_p0637b02亦因時而馭變焉。成周以降。昏嚚邪僻。翕T52n2114_p0637b03然並作。縲絏不足以為囚。斧鑕不足以為T52n2114_p0637b04威。西方聖人歷陳因果輪迴之說。使暴彊T52n2114_p0637b05聞之。赤頸汗背。逡巡畏縮。雖螻蟻不敢踐T52n2114_p0637b06履。豈不有補治化之不足。柳宗元所謂。陰T52n2114_p0637b07翊王度者是已。此猶言其觕也。其上焉者T52n2114_p0637b08烱然內觀。匪即匪離。可以脫卑濁而極高T52n2114_p0637b09明。超三界而躋妙覺。誠不可誣也。奈何詆T52n2114_p0637b10之。奈何斥之。世之人觀此論者。可以悚然T52n2114_p0637b11而思。惕然而省矣。雖然。予有一說并為釋T52n2114_p0637b12氏之徒告焉。棟宇堅者。風雨不能漂搖。榮T52n2114_p0637b13衛充者。疾病不能侵凌。緇衣之士。盍亦自T52n2114_p0637b14反其本乎。予竊怪夫誦佛陀言。行外道行T52n2114_p0637b15者。是自壞法也。毘尼不守。馳騖外緣者。是T52n2114_p0637b16自壞法也。增長無明。嗔恚不息者。是自壞T52n2114_p0637b17法也。傳曰。家必自毀。而後人毀之。尚誰尤T52n2114_p0637b18哉。今因禪師之請。乃懇切為緇素通言之。T52n2114_p0637b19知我罪我。予皆不能辭矣。禪師豫章人知T52n2114_p0637b20寶大法。如護眼目。然身服紙衣。躬行苦行。T52n2114_p0637b21遇川病涉者梁之。途齟齬者甓之。枯𩨨暴T52n2114_p0637b22露者掩之。由衢之天寧。遷住今剎。首新戒T52n2114_p0637b23壇授人以戒。俾母犯國憲。其應機設化。導T52n2114_p0637b24民為善。致力於佛法者。非言辭可盡也。今T52n2114_p0637b25又刻此論以傳。誠無愧於有道沙門者矣。

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洪武七年秋九月九日。翰林侍講學士。中T52n2114_p0637b27順大夫知制誥。同修國史。兼太子贊善大T52n2114_p0637b28夫。金華宋濂撰。

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護法論元序

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天下無二道。聖人無兩心。蓋道者先天地生。T52n2114_p0637c05亘古今而常存。聖人得道之真以治身。其緒T52n2114_p0637c06餘土苴。以治天下國家。豈不大哉。故聖人T52n2114_p0637c07或生於中國。或生於西方。或生於東夷西夷。T52n2114_p0637c08生雖殊方。其得道之真。若合符契。未始殊也。T52n2114_p0637c09佛者生於西方。得道之真以治身。以寂滅為T52n2114_p0637c10樂者也。自得於妙有真空。圓明廣大。不可思T52n2114_p0637c11議。孔子以謂。佛為西方聖人。孔子聖人也。為T52n2114_p0637c12萬世之師。豈虛語哉。其尊敬如此。學者學T52n2114_p0637c13孔子者也。孔子之言不信。反生謗斥。與斥孔T52n2114_p0637c14子何異。此皆非吾徒也。無盡居士。深造大道T52n2114_p0637c15之淵源。洞鑒儒釋之不二。痛夫俗學之蔽蒙。T52n2114_p0637c16下悟自己之真性。在日用之間。顛倒妄想。不T52n2114_p0637c17得其門而入。深懷憤嫉。搖唇鼓舌。專以斥佛T52n2114_p0637c18為能。自比孟子拒楊墨之功。俾後世稱之。以T52n2114_p0637c19為聖人之徒。聾瞽學者。豈不欺心乎。欺心乃T52n2114_p0637c20欺天也。則護法之論豈得已哉。觀其議論勁T52n2114_p0637c21正。取與嚴明。引證誠實。鋪陳詳備。明如皎T52n2114_p0637c22日。信如四時。非胸中超脫該貫至道之要妙。T52n2114_p0637c23何以臻此。故能釋天下之疑。息天下之謗。實T52n2114_p0637c24後學之標準也。孟子曰。盡其心者知其性。知T52n2114_p0637c25其性則知其天與佛。所謂。直指人心。見性成T52n2114_p0637c26佛。無以異矣。佛以戒定慧為大道之大要。吾T52n2114_p0637c27儒所謂。懲忿窒慾。則戒也。寂然不動。則定T52n2114_p0637c28也。感而遂通天下之故。則慧也。三者儒釋豈T52n2114_p0637c29不相同。蓋方冊所載皆古人之糟粕。若誦糟T52n2114_p0638a01粕。而不識聖人之旨要。與面牆者何異哉。杏T52n2114_p0638a02壇三千之眾得夫子之道者。顏子一人而已。T52n2114_p0638a03尚未達一間。靈山百萬徒眾。悟玄機者。迦葉T52n2114_p0638a04一人而已。況望聖人數千載之間。聞其風讀T52n2114_p0638a05其書。咸欲造聖人之域。不亦難乎。宜其邪說T52n2114_p0638a06橫議興焉。則護法之論。確乎不可拔也。

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乾道辛卯六月望日

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無礙居士南㵎鄭興德與撰

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護法論

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宋丞相無盡居士張商英述

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孔子曰。朝聞道夕死可矣。以仁義忠信為道T52n2114_p0638a15耶。則孔子固有仁義忠信矣。以長生久視為T52n2114_p0638a16道耶。則曰夕死。可矣。是果求聞何道哉。豈非T52n2114_p0638a17大覺慈尊識心見性無上菩提之道也。不然T52n2114_p0638a18則列子何以謂。孔子曰。丘聞西方有大聖人。T52n2114_p0638a19不治而不亂。不言而自信。不化而自行。蕩蕩T52n2114_p0638a20乎民無能名焉。列子學孔子者也。而遽述此T52n2114_p0638a21說。信不誣矣。孔子聖人也。尚尊其道。而今之T52n2114_p0638a22學孔子者。未讀百十卷之書。先以排佛為急T52n2114_p0638a23務者何也。豈獨孔子尊其道哉。至於上下神T52n2114_p0638a24祇。無不宗奉。矧茲凡夫。輒恣毀斥。自昧己T52n2114_p0638a25靈。可不哀歟。韓愈曰。夫為史者。不有人禍。T52n2114_p0638a26則有天刑。豈可不畏懼而輕為之哉。蓋為史T52n2114_p0638a27者採摭人之實迹。尚有刑禍。況無故輕薄。以T52n2114_p0638a28毀大聖人哉。且茲人也。無量劫來。沈淪諸趣。T52n2114_p0638a29乘少善力。而得此身。壽夭特未定也。縱及耳T52n2114_p0638b01順從心之年。亦暫寄人間耳。以善根微劣。不T52n2114_p0638b02能親炙究竟其道。須臾老之將至。為虛生浪T52n2114_p0638b03死之人。自可悲痛。何暇更縱無明業識。造T52n2114_p0638b04端倡始。誘引後世闡提之黨。背覺合塵。同入T52n2114_p0638b05惡道。罪萃厥身。可不慎哉。且佛何求於世。但T52n2114_p0638b06以慈悲廣大願力深重。哀見一切眾生。往來T52n2114_p0638b07六道。受種種苦。無有已時。故從兜率天宮。示T52n2114_p0638b08現淨飯國王之家。為第一太子。道德文武。端T52n2114_p0638b09嚴殊特。於聖人中。而所未有。於弱冠之年。棄T52n2114_p0638b10金輪寶位。出家修道。成等正覺。為天人師。隨T52n2114_p0638b11機演說三乘五教。末後以正法眼藏涅槃妙T52n2114_p0638b12心。付囑摩訶迦葉。為教外別傳。更相傳授。接T52n2114_p0638b13上根輩。故我本朝太宗皇帝之序金剛般若T52n2114_p0638b14也。則曰歎不修之業溥。傷強執之愚迷。非下T52n2114_p0638b15士之所知。豈淺識之能究。大哉聖人之言。深T52n2114_p0638b16可信服。一從佛法東播之後。大藏教乘。無處T52n2114_p0638b17不有。故余嘗謂。欲排其教。則當盡讀其書深T52n2114_p0638b18求其理。摭其不合吾儒者。與學佛之見。折疑T52n2114_p0638b19辨惑。而後排之可也。今不通其理。而妄排之T52n2114_p0638b20則是斥鷃笑鵾鵬。朝菌輕松柏耳。歐陽脩曰T52n2114_p0638b21佛者善施無驗不實之事。蓋亦未之思耳。嘗T52n2114_p0638b22原人之造妄者。豈其心哉。誠以賙急饑寒。苟T52n2114_p0638b23免患難而已。佛者捨其至貴極富。為道忘身。T52n2114_p0638b24非饑寒之急。無患難可免。其施妄也。何所圖T52n2114_p0638b25哉。若以造妄垂裕其徒凡夫尚知我躬不閱。T52n2114_p0638b26遑恤我後。而佛豈不知耶。古今世人。有稍挾T52n2114_p0638b27欺紿者。必為眾人所棄。況有識之賢者乎。若T52n2114_p0638b28使佛有纖毫妄心。則安能俾其佛教。綿亘千T52n2114_p0638b29古。周匝十方。天龍神鬼無不傾心。菩薩羅漢。T52n2114_p0638c01更相弘化。試此論之。有詐妄心者。求信於卑T52n2114_p0638c02凡下愚。尚不可得。況能攝伏於具神通之聖T52n2114_p0638c03人哉。經云。如來是真語者。實語者。如語者。T52n2114_p0638c04不誑語者。不異語者。又云諸佛如來無妄語T52n2114_p0638c05者。信哉斯言。明如皎日。孟子曰誦堯之言。行T52n2114_p0638c06堯之行。是堯而已矣。余則曰。誦佛之言。行佛T52n2114_p0638c07之行。是佛而已矣。何慊乎哉。佛祖修行。入道T52n2114_p0638c08蹊徑。其捷如此。而人反以為難。深可閔悼。撮T52n2114_p0638c09其樞要。戒定慧而已。若能持戒。決定不落T52n2114_p0638c10三塗。若能定力。決定功超六欲。若能定慧圓T52n2114_p0638c11明。則達佛知見入大乘位矣。何難之有哉。詩T52n2114_p0638c12云。德輶如毛民鮮克舉之。其是之謂乎。韓愈T52n2114_p0638c13與大顛論議往復數千言。卒為大顛一問曰。T52n2114_p0638c14公自揣量學問知識。能如晉之佛圖澄乎。能T52n2114_p0638c15如姚秦之羅什乎。能如蕭梁之寶誌乎。愈曰T52n2114_p0638c16吾於斯人。則不如矣。大顛曰。公不如彼明矣。T52n2114_p0638c17而彼之所從事者。子以為非何也。愈不能加T52n2114_p0638c18答。其天下之公言乎。佛豈妨人世務哉。金剛T52n2114_p0638c19般若云。是故如來說一切法皆是佛法。維摩T52n2114_p0638c20經偈云。經書呪禁術。工巧諸伎藝。盡現行此T52n2114_p0638c21事。饒益諸群生。法華經云。資生業等。皆順正T52n2114_p0638c22法。傅大士龐道元豈無妻子哉。若也身處塵T52n2114_p0638c23勞。心常清淨。則便能轉識為智。猶如握土成T52n2114_p0638c24金。一切煩惱。皆是菩提。一切世法。無非佛去。T52n2114_p0638c25若能如是。則為在家菩薩了事凡夫矣。豈不T52n2114_p0638c26偉哉。歐陽脩曰。佛為中國大患。何言之甚歟。T52n2114_p0638c27豈不爾思。凡有害於人者。奚不為人所厭而T52n2114_p0638c28天誅哉。安能深根固蒂於天下也。桀紂為中T52n2114_p0638c29國天子。害跡一彰。而天下後世共怨之。況佛T52n2114_p0639a01遠方上古之人也。但載空言傳於此土。人天T52n2114_p0639a02向化。若偃風之草。苟非大善大慧。大利益大T52n2114_p0639a03因緣。以感格人天之心者。疇克爾耶。一切重T52n2114_p0639a04罪。皆可懺悔。謗佛法罪。不可懺悔。誠哉是言T52n2114_p0639a05也。謗佛法則是自昧其心耳。其心自昧。則猶T52n2114_p0639a06破瓦不復完灰不重木矣。可懺悔哉。佛言。唯T52n2114_p0639a07有流通佛法是報佛恩。今之浮圖。雖千百中T52n2114_p0639a08無一能髣髴古人者。豈佛法之罪也。其人之T52n2114_p0639a09罪。雖然如是。禮非玉帛而不表。樂非鍾鼓而T52n2114_p0639a10不傳。非藉其徒以守其法。則佛法殆將泯絕T52n2114_p0639a11無聞矣。續佛壽命何賴焉。濫其形服者。誅之T52n2114_p0639a12自有鬼神矣。警之自有果報矣。威之自有刑T52n2114_p0639a13憲矣。律之自有規矩矣。吾輩何與焉。然則是T52n2114_p0639a14言也余至於此卒存二說。蘇子瞻嘗謂余曰。T52n2114_p0639a15釋氏之徒。諸佛教法所繫。不可以庶俗待之。T52n2114_p0639a16或有事至庭下。則吾徒當以付囑流通為念。T52n2114_p0639a17與之闊略可也。又曾逢原作郡時。釋氏。有訟T52n2114_p0639a18者。閱實其罪必罰無赦。或有勉之者。則曰。佛T52n2114_p0639a19法委在國王大臣。若不罰一戒百。則惡者滋T52n2114_p0639a20多。當今之世。欲整齊之。捨我輩其誰乎。余考T52n2114_p0639a21二公之言。則逢原所得多矣。其有不善者。誠T52n2114_p0639a22可惡也。豈不念皇恩度牒。不與征役者。人T52n2114_p0639a23主之惠哉。豈不念。古語有云。一子出家九族T52n2114_p0639a24生天哉。豈不念。辭親棄俗。當為何事哉。豈不T52n2114_p0639a25念。光陰易往。而道業難成哉。豈不念。道眼未T52n2114_p0639a26明而四恩難報哉。豈不念。行業不修。而濫膺T52n2114_p0639a27恭敬哉。豈不念。道非我修。而誰修哉。豈不T52n2114_p0639a28念。正法將墜。而魔法增熾哉。蓋昔無著遇文T52n2114_p0639a29殊時。已有凡聖同居龍蛇混雜之說。況今去T52n2114_p0639b01聖逾遠。求其純一也不亦難乎。然念大法所T52n2114_p0639b02寄。譬猶披沙揀金。裒石攻玉。縱於十斛之沙T52n2114_p0639b03得粒金。一山之石得寸玉。尚可以為世珍寶T52n2114_p0639b04也。非特學佛之徒為然。孔子之時。已分君子T52n2114_p0639b05儒小人儒矣。況茲後世服儒服者。豈皆孔孟T52n2114_p0639b06顏閔者哉。雖曰學者求為君子。安能保其皆T52n2114_p0639b07為君子耶。歷觀自古巨盜姦臣強叛猾逆。率T52n2114_p0639b08多高才博學之士。豈先王聖教之罪歟。豈經T52n2114_p0639b09史之不善歟。由此喻之。末法像教之僧。敗群T52n2114_p0639b10不律者。勢所未免也。韓愈曰。佛者夷狄之一T52n2114_p0639b11法耳。自後漢時。流入中國。上古未曾有也。自T52n2114_p0639b12皇帝已下。文武已上。舉皆不下百歲。後世事T52n2114_p0639b13佛漸謹。年代尤促。陋哉愈之自欺也。愈豈T52n2114_p0639b14不聞孟子曰舜生於諸馮。遷於負夏。卒於鳴T52n2114_p0639b15條。東夷之人也。文王生於岐周。卒於畢郢。西T52n2114_p0639b16夷之人也。舜與文王皆聖人也。為法於天下T52n2114_p0639b17後世。安可夷其人廢其法乎。況佛以淨飯國T52n2114_p0639b18王。為南贍部洲之中而非夷也。若以上古未T52n2114_p0639b19嘗有而不可行。則蚩尤瞽䏂。生於上古。周公T52n2114_p0639b20仲尼。生於後世。豈可捨衰周之聖賢。而取上T52n2114_p0639b21古之凶頑哉。而又上古野處穴居。茹毛飲血。T52n2114_p0639b22而上棟下宇。鑽燧改火之法。起於後世者。皆T52n2114_p0639b23不足用也。若謂上古壽考。而後世事佛漸謹。T52n2114_p0639b24而年代尤促者。竊鈴掩耳之論也。愈豈不知T52n2114_p0639b25外丙二年仲壬四年之事乎。豈不知孔鯉顏淵T52n2114_p0639b26冉伯牛之夭乎。又書無逸曰。自時厥後。亦T52n2114_p0639b27罔或克壽。或十年或七八年。或五六年或三T52n2114_p0639b28四年。彼時此方未聞佛法之名。自漢明佛法T52n2114_p0639b29至此之後。二祖大師百單七歲。安國師百二T52n2114_p0639c01十八歲。趙州和尚。七百二十甲子。豈佛法之T52n2114_p0639c02咎也。又曰如彼言可憑則臣家族合至灰滅。T52n2114_p0639c03此亦自蔽之甚也。佛者大慈大悲大喜大捨T52n2114_p0639c04自他無間。冤親等觀。如提婆達多。種種侵害T52n2114_p0639c05於佛。而終憐之。受記作佛。而後世若求喜怒T52n2114_p0639c06禍福以為靈。則是邀祭祀之小小鬼神矣。安T52n2114_p0639c07得謂之大慈悲之父乎。世間度量之人。尚能T52n2114_p0639c08遇物有容。犯而不校。況心包太虛。量廓沙界T52n2114_p0639c09之聖人哉。信與不信。何加損焉。佛者如大醫T52n2114_p0639c10王。善施法藥。有疾者信而服之。其疾必瘳。其T52n2114_p0639c11不信者。蓋自棄耳。豈醫王之咎哉。夏蟲不可T52n2114_p0639c12語氷霜。井蛙不可語東海。吾於韓愈見之矣。T52n2114_p0639c13若謂事佛促壽。則毀佛者。合當永壽。後世之T52n2114_p0639c14人。排佛者故多矣。士庶不足道也。如唐武T52n2114_p0639c15宗會昌五年八月下旬廢教。至六年三月初。T52n2114_p0639c16纔及半年而崩者。此又何也。如唐李白杜甫T52n2114_p0639c17盧仝李翱之輩。韓愈亦自知其不及矣。然諸T52n2114_p0639c18子亦未嘗排佛。亦不失高名也。眾人之情。莫T52n2114_p0639c19不好同而惡異。是此而非彼。且世之所悅者。T52n2114_p0639c20紛華適意之事。釋之所習者。簡靜息心之法。T52n2114_p0639c21此其所以相違於世也。諸有智者。當察其理T52n2114_p0639c22之所勝道之所在。又安可不原彼此之是非T52n2114_p0639c23乎。林下之人。食息禪燕。所守規模。皆佛祖法T52n2114_p0639c24式。古今依而行之。舉皆證聖成道。每見譏T52n2114_p0639c25於世者。不合俗流故也。佛之為法。甚公而至T52n2114_p0639c26廣。又豈止緇衣祝髮者得私為哉。故唐相裴T52n2114_p0639c27公美序華嚴法界觀云。世尊初成正覺。歎曰。T52n2114_p0639c28奇哉一切眾生。具有如來智慧德相。但以妄T52n2114_p0639c29想執著。而不證得。於是稱法界性。說華嚴經。T52n2114_p0640a01佛之隨機接引故多開遮權變。不可執一求T52n2114_p0640a02也。歐陽永叔曰。無佛之世詩書雅頌之聲。其T52n2114_p0640a03民蒙福如此。永叔好同惡異之心。是則是矣。T52n2114_p0640a04然不能通方遠慮。何其隘哉。若必以結繩之T52n2114_p0640a05政。施之於今可乎。殊不知天下之理。物希則T52n2114_p0640a06貴。若使世人舉皆為儒。則孰不期榮。孰不謀T52n2114_p0640a07祿。期謀者眾。則爭競起。爭競起。則妬忌生。T52n2114_p0640a08妬忌生。則褒貶勝。褒貶勝。則讎怨作。讎怨T52n2114_p0640a09作。則擠陷多。擠陷多。則不肖之心。無所不至T52n2114_p0640a10矣。不肖之心。無所不至。則為儒亦不足為貴T52n2114_p0640a11矣。非特儒者為不足貴也。士風如此。則求T52n2114_p0640a12天下之治也亦難矣。佛以其法。付囑國王大T52n2114_p0640a13臣。不敢自專也。欲使其後世之徒。無威勢以T52n2114_p0640a14自尊。隆道德以為尊。無爵祿以自活。依教法T52n2114_p0640a15以求活。乞食於眾者。使其折伏憍慢。下心於T52n2114_p0640a16一切眾生。又維摩經。佛令迦葉前往問疾。迦T52n2114_p0640a17葉憶念。昔於貧里。而行乞食時。維摩詰來謂T52n2114_p0640a18我言。唯大迦葉。有慈悲心。而不能普。捨豪富T52n2114_p0640a19從貧乞也。肇法師注云。迦葉以貧人昔不植T52n2114_p0640a20福故生貧里。若今不積善。後復彌甚。慜其長T52n2114_p0640a21苦故。多就乞食。又曰。見來求者。為善師想。T52n2114_p0640a22什法師注云。本無施意。因彼來求。發我施心。T52n2114_p0640a23則為我師。故為善師想也。不畜妻子者。使其T52n2114_p0640a24事簡累輕。道業易成也。易其形服者。使其遠T52n2114_p0640a25離塵垢。而時以自警也。惜乎竊食其門者。志T52n2114_p0640a26願衰劣。不能企及古人。良可歎也。且導民善T52n2114_p0640a27世莫盛乎教。窮理盡性。莫極乎道。彼依教行T52n2114_p0640a28道。求至乎涅槃者。以此報恩德。以此資君親。T52n2114_p0640a29不亦至乎。故後世聖君。為之建寺宇置田園。T52n2114_p0640b01不忘付囑使其安心行道。隨方設化。名出四T52n2114_p0640b02民之外。身處六和之中。其戒淨。則福蔭人T52n2114_p0640b03天。其心真。則道同佛祖。原其所自之恩。皆吾T52n2114_p0640b04君之賜也。苟能以禪律精修。於天地無媿。表T52n2114_p0640b05率一切眾生。小則遷善遠罪。大則悟心證聖。T52n2114_p0640b06上助無為之化。密資難報之恩。則不謬為如T52n2114_p0640b07來弟子矣。苟違佛祖之戒。濫膺素飡。罪豈無T52n2114_p0640b08歸乎。上世雖有三武之君。以徇邪惡下臣之T52n2114_p0640b09請。銳意剪除。既廢之後隨而愈興。猶霜風之T52n2114_p0640b10肅物也。亦暫時矣。如冬後有春之譬。欲盡殲T52n2114_p0640b11草木者。能使冬後無春則可矣。苟知冬後有T52n2114_p0640b12春。則何苦自當其惡而彰彼為善也。於己何T52n2114_p0640b13益哉。余嘗觀察其徒中間。有辭榮捨富者。俊T52n2114_p0640b14爽聰明者。彼亦不知富貴可樂。春色可喜。肥T52n2114_p0640b15鮮之甘。車服之美。而甘心於幽深閴寂之處。T52n2114_p0640b16藜羹韋布。僅免饑寒。縱未能大達其道。是必T52n2114_p0640b17漸有所自得者歟。議者深嫉其徒不耕而食。T52n2114_p0640b18亦人知其一。而莫知其他也。豈不詳觀通都T52n2114_p0640b19大邑。不耕而食者。十居七八。以至山林江T52n2114_p0640b20海之上。草竊姦宄。市廛邸店之下。娼優廝役。T52n2114_p0640b21僻源邪徑之間。欺公負販。神祠廟宇之中。師T52n2114_p0640b22童巫祀者皆然也。何獨至於守護心城者。而T52n2114_p0640b23厭之哉。今戶籍之民。自犁鋤者。其亦幾何。T52n2114_p0640b24釋氏有刀耕火種者。栽植林木者。灌溉蔬果T52n2114_p0640b25者。服田力穡者矣。豈獨今也。如古之地藏禪T52n2114_p0640b26師。每自耕田。嘗有語云。諸方說禪浩浩地。爭T52n2114_p0640b27如我這。裏種田博飯喫。百丈惟政禪師。命大T52n2114_p0640b28眾開田。曰。大眾為老僧開田。老僧為大眾說T52n2114_p0640b29大法義。大智禪師曰。一日不作。一日不食。溈T52n2114_p0640c01山問仰山曰。子今夏作得箇什麼事。仰山曰。T52n2114_p0640c02鋤得一片地。種得一畬粟。溈山曰。子可謂不T52n2114_p0640c03虛過時光。斷際禪師。每集大眾栽松钁茶。洞T52n2114_p0640c04山聰禪師常手植金。剛嶺松。故今叢林普請T52n2114_p0640c05之風尚存焉。釋氏雖眾而各止一身一粥一T52n2114_p0640c06飯。補破遮寒。而其所費亦寡矣。且其既受T52n2114_p0640c07國恩。紹隆三寶。而欲復使之為農可乎。況其T52n2114_p0640c08田園隨例常賦之外。復有院額科敷官客往T52n2114_p0640c09來。種種供給。歲之所出。猶愈於編民之多也。T52n2114_p0640c10其於公私。何損之有。余嘗疾今官有勸農之T52n2114_p0640c11虛名。而挾抑農之實患且世之利用。苟有益T52n2114_p0640c12者。不勸而人自趨矣。今背公營私者。侵漁不T52n2114_p0640c13已。或奪其時。作不急之務。是抑之也。何勸之T52n2114_p0640c14有。今游惰者。十常七八。耕者十止二三。耕者T52n2114_p0640c15雖少。若使常稔。則菽粟亦如水火矣。近歲或T52n2114_p0640c16旱或潦。無歲無之。四方之稼。秀而不實者。歲T52n2114_p0640c17常二三。甚者過半。亦豈為耕者少而糧不足T52n2114_p0640c18哉。老子曰。我無為而民自富。苟無以致和氣T52n2114_p0640c19而召豐年。雖多耕而奚以為歲之豐凶繫乎T52n2114_p0640c20世數。意其天理亦自有準量歟。歲常豐穀愈T52n2114_p0640c21賤。耕者愈少。此灼然之理。僧者佛祖所自出T52n2114_p0640c22也。有苦行者。有密行者。各人有三昧。隨分守T52n2114_p0640c23常德。孜孜於戒律。念念在定慧。能捨人之所T52n2114_p0640c24難捨。能行人之所不能行。外富貴若浮雲。視T52n2114_p0640c25色聲如谷響。求道則期大悟而後已。惠物則T52n2114_p0640c26念眾生而不忘。今厭僧者。其厭佛祖乎。佛以T52n2114_p0640c27持戒當行孝。不殺。不盜。不淫。不妄。不茹葷T52n2114_p0640c28酒。以此自利利他。則仁及含靈耳。又豈現世T52n2114_p0640c29父母哉。蓋念一切眾生。無量劫來。皆曾為己T52n2114_p0641a01父母宗親故。等之以慈。而舉期解脫。以此為T52n2114_p0641a02孝。不亦優乎。且聰明不能敵業。富貴豈免輪T52n2114_p0641a03迴。銅山奚補於餒亡。金穴靡聞於長守。余忝T52n2114_p0641a04高甲之第。仕至聖朝宰相。其於世俗名利何T52n2114_p0641a05慊乎哉。拳拳繫念於此者。為其有自得於無T52n2114_p0641a06窮之樂也。重念人生幻化。不啻浮泡之起滅。T52n2114_p0641a07於茲五蘊完全之時。而不聞道可不惜哉。若T52n2114_p0641a08世間更有妙道。可以印吾自肯之心。過真如T52n2114_p0641a09涅槃者。吾豈不能捨此而趨彼耶。惡貧欲富。T52n2114_p0641a10畏死欣生。飲食男女。田園貨殖之事。人皆知T52n2114_p0641a11之。君子不貴也。所貴也者無上妙道也或謂T52n2114_p0641a12余曰。僧者毀形遁世之人。而子助之何多哉。T52n2114_p0641a13余曰。余所存誠者。佛祖遺風矣。豈恤乎他T52n2114_p0641a14哉。子豈不聞。孟子言。人少則慕父母。知好T52n2114_p0641a15色。則慕少艾。孰謂巾髮而娶者。必為孝子賢T52n2114_p0641a16人。今世俗之間。博弈飲酒。好勇鬪狠。以危父T52n2114_p0641a17母者。比比皆是也。又安相形。而不論心哉。前T52n2114_p0641a18輩有作無佛論者。何自蔽之甚也。今夫日月T52n2114_p0641a19星辰。雷霆風雨。昭昭然在人耳目。豈無主T52n2114_p0641a20張者乎。名山大川。神祇廟貌。可謂無乎。世間T52n2114_p0641a21邪精魍魎小小鬼神。猶尚恪然信其是有。何T52n2114_p0641a22獨至於佛而疑之。曠大劫來。修難行苦行。成T52n2114_p0641a23等正覺。為聖中至聖。人天法王。明極法身。充T52n2114_p0641a24滿沙界。而謂之無可乎哉。大集經云商主天T52n2114_p0641a25子問。佛在世之日。有所供養。世尊是受者。而T52n2114_p0641a26施者獲福。世尊滅後。供養形像。誰為受者。佛T52n2114_p0641a27言。諸佛如來法身也。若在世若滅後。所有T52n2114_p0641a28供養。其福無異。華嚴亦云。佛以法為身。清淨T52n2114_p0641a29如虛空。雖然諸佛而名其道。蓋善權方便接T52n2114_p0641b01引之門耳。若必謂之無。則落空見外道斷見T52n2114_p0641b02外道。自昧自棄。可悲也矣。如雲門大師云。我T52n2114_p0641b03當時若見一棒打殺。與狗子喫者。此大乘先T52n2114_p0641b04覺之人。解粘去縛。遣疑破執而已。豈初學者。T52n2114_p0641b05可躐等哉。此可與智者道。不可與愚者語。其T52n2114_p0641b06教之興也。恢弘之。則有具神通之聖人。信T52n2114_p0641b07向之。則有大根器之賢哲。以至天地鬼神之T52n2114_p0641b08靈。無不景慕。豈徒然哉。大抵所尚。必從其T52n2114_p0641b09類。擬之必從其倫。般若正知。菩提真見。豈凡T52n2114_p0641b10庸之人所能睥睨哉。故同安察云。三賢尚未T52n2114_p0641b11明斯旨。十聖那能達此宗。緣覺辟支四果聲T52n2114_p0641b12聞。尚不與其列。況其下者乎。在聖則為大乘T52n2114_p0641b13菩薩。在天則為帝釋梵王。在人則為帝王公T52n2114_p0641b14侯。上根大器。功成名遂者。在僧俗中。亦必宿T52n2114_p0641b15有靈骨。負逸群超世之量者。方能透徹。故古T52n2114_p0641b16德云。聞而不信。尚結佛種之因。學而未成。猶T52n2114_p0641b17益人天之福。惜乎愚者昧而不能學。慧者疑T52n2114_p0641b18而不能至。間有世智辯聰者。必為功名所誘。T52n2114_p0641b19思日競辰。焚膏繼晷。皇皇汲汲然。涉獵六T52n2114_p0641b20經子史。急目前之應對。尚且不給。何暇分陰T52n2114_p0641b21及此哉。或有成名仕路者。功名汩其慮。富貴T52n2114_p0641b22蕩其心。反以此道為不急。罔然置而不問不T52n2114_p0641b23覺。光陰有限。老死忽至。臨危湊亟雖悔奚追。T52n2114_p0641b24世有大道遠理之如此也。而不窺其涯涘者。T52n2114_p0641b25媿於古聖賢多矣。既不聞道。則必流浪生死T52n2114_p0641b26散入諸趣。而昧者甘心焉。是誰之過歟。嵩嶽T52n2114_p0641b27珪禪師云。佛有三能三不能。佛能空一切相T52n2114_p0641b28成萬法智。而不能即滅定業。佛能知群有性T52n2114_p0641b29窮億劫事。而不能化導無緣。佛能度一切有T52n2114_p0641c01情。而不能盡眾生界。是謂三能三不能也。今T52n2114_p0641c02有心憤憤口悱悱。聞佛似寇讎。見僧如蛇虺T52n2114_p0641c03者。吾末如之何也已矣。且佛尚不能化導無T52n2114_p0641c04緣。吾如彼何哉。議者皆謂。梁武奉佛而亡國。T52n2114_p0641c05蓋不探佛理者。未足與議也。國祚之短長。世T52n2114_p0641c06數之治亂。吾不知其然矣。堯舜大聖。而國T52n2114_p0641c07止一身。其禪位者。以其子之不肖。而後禪也。T52n2114_p0641c08其子之不肖。豈天罪之歟。自開闢至漢明帝T52n2114_p0641c09以前。佛法未至於此。而國有遇難者何也。唐T52n2114_p0641c10張燕公所記梁朝四公者。能知天地鬼神變T52n2114_p0641c11化之事。了如指掌。而昭明太子。亦聖人之徒T52n2114_p0641c12也。且聖者以治國治天下。為緒餘耳。豈無先T52n2114_p0641c13覺之明而慎擇可行之事以告武帝哉。蓋定T52n2114_p0641c14業不可逃矣。嗚呼定業之不可作也。猶水火T52n2114_p0641c15之不可入也。其報之來。若四時之無爽也。如T52n2114_p0641c16西土師子尊者。此土二祖大師。皆不免也。又T52n2114_p0641c17豈直師子二祖哉。釋迦如來。尚且不免。金T52n2114_p0641c18鏘馬麥之報。況初學凡夫哉。蓋修也者。改往T52n2114_p0641c19修來矣。且宿業既還已。則將來之善。豈捨我T52n2114_p0641c20哉。今夫為女形者。實劣於男矣。遽欲奉佛而T52n2114_p0641c21可亟變為男子乎。必將盡此報身。而願力有T52n2114_p0641c22待於來世乎。梁武壽高九十。不為不多。以T52n2114_p0641c23疾而卒。不至大惡。但捨身之謬以其先見禍T52n2114_p0641c24兆筮得乾卦上九之變。取其貴而無位高而T52n2114_p0641c25無民。以此自卑欲圖弭災召福者。梁武自謬T52n2114_p0641c26爾。於佛何有哉。梁武小乘根器專信有為之T52n2114_p0641c27果。茲其所以不遇達磨之大法也。過信泥跡T52n2114_p0641c28執中無權者。亦其定業使之然乎。但聖人創T52n2114_p0641c29法。本為天下後世。豈為一人設也。孔子曰。仁T52n2114_p0642a01者壽。而力稱回之為仁。而回且夭矣。豈孔子T52n2114_p0642a02之言無驗歟。蓋非為一人而言也。梁武之奉T52n2114_p0642a03佛。其類回之為仁乎。侯景兵至而集沙門念T52n2114_p0642a04摩訶般若波羅蜜者。過信泥跡。而不能權宜T52n2114_p0642a05適變也。亦猶後漢向詡張角作亂。詡上便宜T52n2114_p0642a06頗多譏刺。左右不欲國家興兵。但追將兵於T52n2114_p0642a07河上。北向讀孝經。賊則當自消滅。又如後T52n2114_p0642a08漢蓋勳傳中平元年北地羌胡與邊章等寇亂T52n2114_p0642a09隴右扶風。宋梟為守。患多寇叛。謂勳曰。涼州T52n2114_p0642a10寡於學術。故屢多反暴。今欲多寫孝經。令家T52n2114_p0642a11家習之。庶或使人知義。此亦用之者不善也。T52n2114_p0642a12豈孝經之罪歟。抑又安知武帝前定之業禍T52n2114_p0642a13不止此。由作善以損之。故能使若是之壽也。T52n2114_p0642a14帝嘗以社稷存亡久近。問於誌公。公自指其T52n2114_p0642a15咽示之。蓋讖侯景也。公臨滅時武帝又復詢T52n2114_p0642a16詰前事。誌公曰。貧僧塔壞。陛下社稷隨壞。公T52n2114_p0642a17滅後奉勅造塔已畢。武帝忽思曰。木塔其能T52n2114_p0642a18久乎。遂命徹去。改創以石塔。貴圖不朽以應T52n2114_p0642a19其記。拆塔纔畢。侯景兵已入矣。至人豈不前T52n2114_p0642a20知耶。如安世高帛法祖之徒。故來畢前世之T52n2114_p0642a21對。不遠千里。自投死地者。以其定業不可逃T52n2114_p0642a22也。如晉郭璞。亦自知其不免。況識破虛幻視T52n2114_p0642a23死如歸者乎。豈有明知宿有所負。而欲使T52n2114_p0642a24之避拒苟免哉。歐陽永叔跋萬回神跡記碑T52n2114_p0642a25曰。世傳道士罵老子云。佛以神怪禍福恐動世T52n2114_p0642a26人。俾皆信向。故僧尼得享豐饒。而吾老子高T52n2114_p0642a27談清淨。遂使我曹寂寞。此雖鄙語有足采也。T52n2114_p0642a28永叔之是其說也。亦小有才而未達通方之T52n2114_p0642a29大道者歟。不揣其本之如此也。神怪禍福之T52n2114_p0642b01事。何世無之。但儒者之言。文而略耳。又況真T52n2114_p0642b02學佛者。豈以溫飽為志哉。本以求無上菩提。T52n2114_p0642b03出世間之大法耳。且道士是亦棄俗人也。若T52n2114_p0642b04以出家求道。則不以寂寞為怨。若以圖晡啜T52n2114_p0642b05為心。則不求出離。不念因果。世間萬途。何所T52n2114_p0642b06不可哉。或為胥徒。或習醫卜。百工技藝。屠沽T52n2114_p0642b07負販。皆可為也。棄此取彼孰禦焉。唐太宗方T52n2114_p0642b08四歲時。已有神人見之曰。龍鳳之姿。天日之T52n2114_p0642b09表。必能濟世安民。及其未冠也。果然建大T52n2114_p0642b10功業。亦可謂大有為之君矣。歐陽脩但一書T52n2114_p0642b11生耳。其修唐書也以私意臆說妄行褒貶。比T52n2114_p0642b12太宗為中才庸主。而後世從而和之。無敢議T52n2114_p0642b13其非者。嗚呼學者隨世高下而歐陽脩獨得T52n2114_p0642b14專美於前。誠可歎也。作史者。固當其文直其T52n2114_p0642b15事核。不虛美不隱惡。故謂之實錄。而脩之編T52n2114_p0642b16史也。唐之公卿好道者甚多。其與禪衲游有T52n2114_p0642b17機緣事跡者。舉皆削之。及其致仕也。以六一T52n2114_p0642b18居士。而自稱何也。以居士自稱。則知有佛矣。T52n2114_p0642b19知有而排之。則是好名而欺心耳。豈為端人T52n2114_p0642b20正士乎。今之恣排佛以沽名者亦多矣。如唐T52n2114_p0642b21柳子厚移書韓退之不須力排二教。而退之T52n2114_p0642b22集無答子厚書者。豈非韓公知其言之當而T52n2114_p0642b23默從之。故不復與之辯論也。近世王逢原作T52n2114_p0642b24補書。鄙哉逢原。但一狐寒庸生耳。何區區闡T52n2114_p0642b25提之甚也。退之豈不能作一書而待後人補T52n2114_p0642b26也。其不知量也如此。蓋漢唐以來。帝王公T52n2114_p0642b27侯奉佛者。不可勝計也。豈害其為賢聖哉。余T52n2114_p0642b28嘗謂歐陽脩曰。道先王之言。而作嚚訟匹夫T52n2114_p0642b29之見。今匿人之善偏求其短。以攻刺之者。嚚T52n2114_p0642c01訟匹夫也。公論天下後世之事者。可如是乎。T52n2114_p0642c02甚哉歐陽脩之自蔽也。而欲蔽於人。又欲蔽T52n2114_p0642c03天下後世。幸其私臆之流言。終必止於智者。T52n2114_p0642c04雖見笑於通方博古之士。而未免誘惑於躁T52n2114_p0642c05進狂生耳。如斯人也。使之侍君。則佞其君。絕T52n2114_p0642c06佛種性斷佛慧命。與之為友。則導其友。戕賊T52n2114_p0642c07真性奔競虛名。終身不過為一聰明凡夫矣。T52n2114_p0642c08其如後世惡道何。修乎修乎。將謂世間更不T52n2114_p0642c09別有至道妙理。止乎如此緣飾些小文章而T52n2114_p0642c10已。豈非莊生所謂。河伯自多於水。而不知T52n2114_p0642c11復有海乎。若也使其得志。則使後世之人。永T52n2114_p0642c12不得聞曠劫難逢之教。超然出世之法。豈不T52n2114_p0642c13哀哉。岐人天之正路。瞎人天之正眼。昧因果T52n2114_p0642c14之真教。澆定慧之淳風。無甚於修也。余嘗觀T52n2114_p0642c15歐陽脩之書尺。諜諜以憂煎老病自悲。雖居T52n2114_p0642c16富貴之地。戚戚然若無容者。觀其所由。皆真T52n2114_p0642c17情也。其不通理性之明驗歟。由是念之。大哉T52n2114_p0642c18真如圓頓之道。豈僻隘淺丈夫之境界哉。六T52n2114_p0642c19道輪迴。三途果報。由自心造。實無別緣。謂彼T52n2114_p0642c20三途六道。自然而然者。何自棄之甚也。一失T52n2114_p0642c21人身。悔將何及。三界萬法。非有無因而妄招T52n2114_p0642c22果。苟不顧因果。則是自欺其心。自欺其心則T52n2114_p0642c23無所不至矣。近世伊川程顥謂。佛家所謂出T52n2114_p0642c24世者。除是不在世界上行。為出世也。士大夫T52n2114_p0642c25不知淵源而論佛者。類如此也。殊不知。色T52n2114_p0642c26受想行識世間法也。戒定慧解脫解脫知見T52n2114_p0642c27出世間法也。學佛先覺之人。能成就通達出T52n2114_p0642c28世間法者。謂之出世也。稍類吾儒之及第者。T52n2114_p0642c29謂之登龍折桂也。豈其真乘龍而握桂哉。佛T52n2114_p0643a01祖應世本為群生。亦猶吾教聖人吉凶與民T52n2114_p0643a02同患。五百年必有王者興其間。必有名世者。T52n2114_p0643a03豈以不在世界上行為是乎。超然自利而忘T52n2114_p0643a04世者。豈大乘聖人之意哉。然雖如是。傷今T52n2114_p0643a05不及見古也。可為太息。古之出世如青銅錢T52n2114_p0643a06萬選萬中。截瓊枝寸寸是玉。析栴檀片片皆T52n2114_p0643a07香。今則魚目混珠。薰蕕共囿。羊質虎皮者多T52n2114_p0643a08矣。遂致玉石俱焚。古人三二十年。無頃刻間T52n2114_p0643a09雜用身心。念念相應。如雞伏卵。尋師訪友。心T52n2114_p0643a10心相契。印印相證。琢磨淘汰。淨盡無疑。晦跡T52n2114_p0643a11韜光。陸沈於眾。道香果熟。諸聖推出。為人天T52n2114_p0643a12師。一言半句。耀古騰今。萬里同風。千車合轍。T52n2114_p0643a13今則習口耳之學。裨販如來。披師子皮。作野T52n2114_p0643a14干行。說時似悟。對境還迷。所守如塵俗之匹T52n2114_p0643a15夫。略無媿恥。公行賄賂。密用請託。劫掠常住T52n2114_p0643a16交結權勢。佛法凋喪。大率緣此。得不為爾寒T52n2114_p0643a17心乎。余嘗愛本朝王文康公。著大同論。謂儒T52n2114_p0643a18道釋之教。沿淺至深。猶齊一變至於魯。魯一T52n2114_p0643a19變至於道。誠確論也。余輒是而詳之。余謂。T52n2114_p0643a20群生失真迷性。棄本逐末者。病也。三教之語。T52n2114_p0643a21以驅其惑者。藥也。儒者使之求為君子者。治T52n2114_p0643a22皮膚之疾也。道書使之日損損之又損者。治T52n2114_p0643a23血脈之疾也。釋氏直指本根。不存枝葉者。治T52n2114_p0643a24骨髓之疾也。其無信根者。膏肓之疾。不可救T52n2114_p0643a25者也。儒者言性。而佛見性。儒者勞心。而佛者T52n2114_p0643a26安心。儒者貪著。而佛者解脫。儒者喧嘩。而佛T52n2114_p0643a27者純靜。儒者尚勢。而佛者忘懷。儒者爭權。而T52n2114_p0643a28佛者隨緣。儒者有為。而佛者無為。儒者分別。T52n2114_p0643a29而佛者平等。儒者好惡。而佛者圓融。儒者望T52n2114_p0643b01重。而佛者念輕。儒者求名。而佛者求道。儒者T52n2114_p0643b02散亂。而佛者觀照。儒者治外。而佛者治內。儒T52n2114_p0643b03者該博。而佛者簡易。儒者進求。而佛者休歇。T52n2114_p0643b04不言儒者之無功也。亦靜躁之不同矣。老子T52n2114_p0643b05曰常無欲以觀其妙。猶是佛家金鎖之難也。T52n2114_p0643b06同安察云無心猶隔一重關。況著意以觀妙T52n2114_p0643b07乎。老子曰。不見可欲。使心不亂。佛則雖見T52n2114_p0643b08可欲心亦不亂。故曰利衰毀譽稱譏苦樂八T52n2114_p0643b09法之風。不動如來。猶四風之吹須彌也。老T52n2114_p0643b10子曰。弱其志。佛則立大願力。老以玄牝為天T52n2114_p0643b11地之根。佛則曰。若人欲識佛境界。當淨其意T52n2114_p0643b12如虛空。外無一法而建立。法尚應捨。何況非T52n2114_p0643b13法。老以抱一專氣知止不殆不為而成絕聖T52n2114_p0643b14棄智。此則正是圓覺作止任滅之四病也。老T52n2114_p0643b15曰。去彼取此。釋則圓同太虛無缺無餘。良由T52n2114_p0643b16取捨所以不如。老曰。吾有大患為吾有身。文T52n2114_p0643b17殊師利則以身為如來種。肇法師解云。凡夫T52n2114_p0643b18沈淪諸趣。為煩惱所蔽。進無寂滅之歡。退有T52n2114_p0643b19生死之畏。故能發跡塵勞標心無上。植根生T52n2114_p0643b20死而敷正覺之華。蓋幸得此身而當勇猛精T52n2114_p0643b21進以成辦道果。如高原陸地不生蓮華。卑濕T52n2114_p0643b22淤泥乃生此花。是故煩惱泥中。乃有眾生起T52n2114_p0643b23佛法耳。老曰。視之不見名曰夷。聽之不聞名T52n2114_p0643b24曰希。釋則曰離色求觀非正見。離聲求聽是T52n2114_p0643b25邪聞。老曰豫兮若冬涉川。猶兮若畏四隣。釋T52n2114_p0643b26則曰隨流認得性。無喜亦無憂。老曰。智慧出T52n2114_p0643b27有大偽。佛則無礙清淨慧。皆從禪定生。以大T52n2114_p0643b28智慧到彼岸。老曰。我獨若昏我獨悶悶。楞嚴T52n2114_p0643b29則以明極為如來。三祖則曰。洞然明白。大智T52n2114_p0643c01則曰。靈光洞耀。逈脫根塵。老曰。道之為物T52n2114_p0643c02也。唯恍唯惚。窈兮冥兮。其中有精。釋則務見T52n2114_p0643c03諦明了。自肯自重。老曰。道法自然。楞伽則T52n2114_p0643c04曰。前聖所知。轉相傳授。老曰。物壯則老。是T52n2114_p0643c05謂非道。佛則一念普觀無量劫。無去無來亦T52n2114_p0643c06無住。以謂道無古今。豈有壯老。人之幻身亦T52n2114_p0643c07老也。豈謂少者是道老者非道乎。老則堅欲T52n2114_p0643c08去兵。佛則以一切法皆是佛法。老曰。道之T52n2114_p0643c09出。言淡乎其無味。佛則云。信吾言者。猶如食T52n2114_p0643c10蜜。中邊皆甜。老曰。上士聞道勤而行之。中士T52n2114_p0643c11聞道若存若亡。下士聞道大咲之。若據宗門T52n2114_p0643c12中則勤而行之。正是下士。為他以上士之士T52n2114_p0643c13兩易其語。老曰。塞其穴閉其門。釋則屬造作T52n2114_p0643c14以為者敗執者失又成落空。老欲去智愚民T52n2114_p0643c15復結繩而用之。佛則以智波羅蜜。變眾生業T52n2114_p0643c16識為方便智。換名不換體也。不謂老子無道T52n2114_p0643c17也。亦淺奧之不同耳。雖然三教之書各以其T52n2114_p0643c18道。善世礪俗。猶鼎足之不可缺一也。若依T52n2114_p0643c19孔子行事。為名教君子。依老子行事。為清虛T52n2114_p0643c20善人。不失人天可也。若曰盡滅諸累純其清T52n2114_p0643c21淨本然之道。則吾不敢聞命矣。余嘗喻之。讀T52n2114_p0643c22儒書者。則若趨炎附竈而速富貴。讀佛書者。T52n2114_p0643c23則若食苦嚥澁。而致神仙。其初如此。其効如T52n2114_p0643c24彼。富貴者未死已前溫飽而已。較之神仙孰T52n2114_p0643c25為優劣哉。儒者但知孔孟之道而排佛者。舜T52n2114_p0643c26犬之謂也。舜家有犬。堯過其門而吠之。是犬T52n2114_p0643c27也。非謂舜之善而堯之不善也。以其所常見T52n2114_p0643c28者舜而未常見者堯也。吳書云。吳主孫權問T52n2114_p0643c29尚書令闞澤曰。孔丘老子得與佛比對否。闞T52n2114_p0644a01澤曰。若將孔老二家比校佛法。遠之遠矣。所T52n2114_p0644a02以然者。孔老設教。法天制用。不敢違天。諸佛T52n2114_p0644a03說教。諸天奉行不敢違佛。以此言之。實非比T52n2114_p0644a04對明矣。吳主大悅。或曰。佛經不當誇示。誦習T52n2114_p0644a05之人必獲功德。蓋不知諸佛如來。以自得自T52n2114_p0644a06證誠實之語。推己之驗以及人也。豈虛言哉。T52n2114_p0644a07諸經皆云。以無量珍寶布施。不及持經句偈T52n2114_p0644a08之功者。蓋以珍寶住相布施。止是生人天中T52n2114_p0644a09福報而已。若能持念。如說修行。或於諸佛之T52n2114_p0644a10道一言見諦。則心通神會。見謝疑亡。了物我T52n2114_p0644a11於一如。徹古今於當念。則道成正道。覺齊佛T52n2114_p0644a12覺矣。孰盛於此哉。儒豈不曰。為其事而無其T52n2114_p0644a13功者。髠未嘗覩也。或曰。始乎為士。終乎為T52n2114_p0644a14聖人。語不云乎。學也祿在其中矣。易曰。積善T52n2114_p0644a15之家。必有餘慶。書曰。作善降祥。此亦必然之T52n2114_p0644a16理也。豈吾聖人妄以祿與慶祥誇示於人乎。T52n2114_p0644a17或曰。誦經以獻鬼神者。彼將安用。余曰。子T52n2114_p0644a18固未聞。財施猶輕法施最重。古人蓋有遠T52n2114_p0644a19行。臨別不求珍寶而乞一言以為惠者。如晏T52n2114_p0644a20子一言之諷。而齊侯省刑。景公一言之善。而T52n2114_p0644a21熒惑退舍。吾聖人之門弟子。或問孝。或問仁。T52n2114_p0644a22或問政。或問友。或問事君。或問為邦。有得一T52n2114_p0644a23言長善救失。而終身為君子者矣。此止終身T52n2114_p0644a24治世之語耳。比之如來大慈法施。誠諦之語。T52n2114_p0644a25感通八部龍天。震動十方世界。或向一言之T52n2114_p0644a26下。心地開明。一念之間。性天朗徹。高超三界T52n2114_p0644a27頴脫六塵。清涼身心。剪拂業累。契真達本入T52n2114_p0644a28聖超凡。得意生身。自然無礙。隨緣作主遇緣T52n2114_p0644a29即宗。先得菩提。次行濟度。世間之法。復有過T52n2114_p0644b01此者乎。一切鬼神。各欲解脫其趣。其於如來T52n2114_p0644b02稱性實談。欣戴護持也。宜矣。又況佛為無上T52n2114_p0644b03法王。金口所說聖教靈文。一誦之則為法輪T52n2114_p0644b04轉地。夜叉唱空報四天王。天王聞已如是展T52n2114_p0644b05轉。乃至梵天。通幽通明。龍神悅懌。猶若綸言T52n2114_p0644b06誕布詔令橫流。寰宇之間孰不欽奉。又況佛T52n2114_p0644b07為四生慈父。如父命其子。奚忍不從。誦經之T52n2114_p0644b08功其旨如此。教中云。若能七日七夜心不散T52n2114_p0644b09亂者。隨其所作定有感應。若形留神往。外T52n2114_p0644b10寂中搖。則尋行數墨而已。何異春禽晝啼秋T52n2114_p0644b11蟲夜鳴。雖百萬遍果何益哉。余謂耿恭拜井T52n2114_p0644b12而出泉。魯陽揮戈而駐日。誠之所感只在須T52n2114_p0644b13臾。七日之期尚為差遠。十千之魚得聞佛號。T52n2114_p0644b14而為十千天子。五百之蝠因樂法音。而為五T52n2114_p0644b15百聖賢。蟒因修懺而生天。龍聞說法而悟道。T52n2114_p0644b16古人豈欺我哉。三藏教乘者權教也。實際理T52n2114_p0644b17地者唯此一事實也。唯佛世尊是究竟法。而T52n2114_p0644b18一切法者。為眾生設也。今不藉權教啟迪初T52n2114_p0644b19機。而遽欲臻實際理地者。不亦見彈而思鴞T52n2114_p0644b20炙乎。此善惠大士所謂渡河須用筏。到岸不T52n2114_p0644b21須船也。其不然乎。佛法化度世間。皎如青天T52n2114_p0644b22白日。而迷者不信。是猶盲人不見日月也。豈T52n2114_p0644b23日月之咎哉。但隨機演說。方便多門未易究T52n2114_p0644b24耳。學者如人習射。久久方中。棗柏大士云。存T52n2114_p0644b25修却敗。放逸全乖。急亦不成緩亦不得。但知T52n2114_p0644b26不休必不虛棄。又白樂天問寬禪師。無修無T52n2114_p0644b27證。何異凡夫。師曰。凡夫無明二乘執著。離此T52n2114_p0644b28二病。是曰真修。真修者不得勤。不得忘。勤則T52n2114_p0644b29近執著。忘則落無明。此為心要耳。此真初學T52n2114_p0644c01入道之法門也。或謂佛教有施食真言。能變T52n2114_p0644c02少為。多如七粒變十方之語。豈有是理。余曰。T52n2114_p0644c03不然。子豈不聞勾踐一器之醪。而眾軍皆醉。T52n2114_p0644c04欒巴一潠之酒。而蜀川為雨。心靈所至而無T52n2114_p0644c05感不通。況託諸佛廣大願力。廓其善心。變T52n2114_p0644c06少為多。何疑之有。妙哉。佛之知見廣大深遠。T52n2114_p0644c07具六神通。唯其具宿命通。則一念超入於多T52n2114_p0644c08劫。唯其具天眼通。則一瞬遍周於沙界。且T52n2114_p0644c09如阿那律小果聲聞爾。唯具天眼一通。尚能T52n2114_p0644c10觀大千世界。如觀掌中。況佛具真天眼乎。舍T52n2114_p0644c11利弗亦小果聲聞爾。於弟子中但稱智慧第T52n2114_p0644c12一。尚能觀人根器。至八千大劫。況佛具正遍T52n2114_p0644c13知乎。唯其知見廣大深遠。則說法亦廣大深T52n2114_p0644c14遠矣。又豈凡夫思慮之所能及哉。試以小喻T52n2114_p0644c15大。均是人也。有大聰明者。有極愚魯者。大聰T52n2114_p0644c16明者。於上古興亡治亂之跡。六經子史之論。T52n2114_p0644c17事皆能知。至於海外之國。雖不及到。亦可觀T52n2114_p0644c18書以知之。極愚魯者。誠不知也。又安可以彼T52n2114_p0644c19知者為誕也。一自佛法入此之後。間有聖人。T52n2114_p0644c20出現流通輔翼。試摭眾人耳目之所聞見者T52n2114_p0644c21論之。如觀音菩薩示現於唐文宗朝。泗洲大T52n2114_p0644c22聖出現於唐高宗朝。婺州義烏縣傅大士。齊T52n2114_p0644c23建武四年乙丑五月八日生時。有天竺僧嵩T52n2114_p0644c24頭陀來謂曰。我昔與汝毘婆尸佛所同發誓T52n2114_p0644c25願。今兜率天宮衣鉢見在。何日當還。命大士T52n2114_p0644c26臨水觀形。見有圓光寶蓋。大士曰。度生為急。T52n2114_p0644c27何思彼樂乎。行道之時。常見釋迦金粟定光T52n2114_p0644c28三如來。放光襲其體。虢州閿鄉張萬回法雲T52n2114_p0644c29公者。生於唐貞觀六年五月五日。有兄萬年。T52n2114_p0645a01久征遼左。相去萬里。母程氏思其信音。公早T52n2114_p0645a02晨告母而往。至暮持書而還。豐干禪師。居常T52n2114_p0645a03騎虎出入。寒山拾得為之執侍。明州奉化布T52n2114_p0645a04袋和尚。坐亡於嶽林寺。而復現於他州。宋太T52n2114_p0645a05始初。誌公禪師。乃金城宋氏之子。數日不食T52n2114_p0645a06無饑容。語多靈應。晉石勒時佛圖澄。掌中照T52n2114_p0645a07映千里。鎮州善化臨終之時。搖鈴騰空而去。T52n2114_p0645a08五臺鄧隱峯。遇官兵與吳元濟交戰。飛錫乘T52n2114_p0645a09空而過。兩軍遂解。嵩嶽帝受戒法於元珪禪T52n2114_p0645a10師。仰山小釋迦。有羅漢來參。并受二王戒法。T52n2114_p0645a11破竈墮之類。皆能證果鬼神。達磨大師。一T52n2114_p0645a12百五十餘歲。滅於後魏孝明帝。太和十九年。T52n2114_p0645a13葬於熊耳山。後三歲魏宋雲奉使西域回。遇T52n2114_p0645a14於葱嶺。携一革履。歸西而去。後孝莊聞奏啟T52n2114_p0645a15墳觀之。果只一履存焉。文殊師利。佛滅度後。T52n2114_p0645a16四百年猶在人間。天台南嶽。羅漢所居應供T52n2114_p0645a17人天。屢顯聖跡。汀州南安巖主靈異頗多。潭T52n2114_p0645a18州華林善覺禪師。武寧新興嚴陽尊者。俱以T52n2114_p0645a19虎為侍從。道宣律師。持律精嚴。感毘沙門天T52n2114_p0645a20王之子為護戒神。借得天上佛牙。今在人間。T52n2114_p0645a21徽宗皇帝。初登極時。因取觀之。舍利隔水晶T52n2114_p0645a22匣。落如雨點。故太平盛典。有御製頌云。大士T52n2114_p0645a23釋迦文。虛空等一塵。有求皆感應。無剎不分T52n2114_p0645a24身。玉瑩千輪皎。金剛百煉新。我今恭敬禮。普T52n2114_p0645a25願濟群倫。皇帝知余好佛。而嘗為余親言其T52n2114_p0645a26事。如前所摭。諸菩薩聖人。皆學佛者也。余所T52n2114_p0645a27謂若使佛有纖毫妄心。則安能攝伏於具神T52n2114_p0645a28通聖人也。釋有如彌天道安東林慧遠生肇T52n2114_p0645a29融睿陳慧榮隋法顯梁法雲智文之徒。皆日T52n2114_p0645b01記數萬言。講則天華墜席。頑石點頭。亦豈常T52n2114_p0645b02人哉。如李長者龐居士。非聖人之徒歟。孫思T52n2114_p0645b03邈寫華嚴經。又請僧誦法華經。呂洞賓參禪T52n2114_p0645b04設供。彼神仙也。豈肯妄為無益之事乎。況茲T52n2114_p0645b05凡夫。敢恣毀斥。但佛之言。表事表理。有實有T52n2114_p0645b06權。或半或滿。設漸設頓。各有攸當。苟非具大T52n2114_p0645b07信根。未能無惑。亦猶吾儒所謂子不語怪力T52n2114_p0645b08亂神。而春秋石言于晉。神降於莘。易曰。見豕T52n2114_p0645b09負塗載鬼一車。此非神怪而何。孟子不言利T52n2114_p0645b10而曰善教得民財。於宋受兼金。此非利而何。T52n2114_p0645b11蓋聖人之言。從權適變。有反常而合道者。又T52n2114_p0645b12安可以前後異同之言。議聖人也。諸同志者。T52n2114_p0645b13幸於佛祖之言。詳披諦信。真積力久。自當證T52n2114_p0645b14之。方驗不誣。天下人非之。而吾欲正之。正如T52n2114_p0645b15孟子所謂一薛居州。獨如宋王何。余豈有他T52n2114_p0645b16哉。但欲以公滅私。使一切人。以難得之身。知T52n2114_p0645b17有無上菩提。各識自家寶藏。狂情自歇。而勝T52n2114_p0645b18淨明心。不從人得也。吾何畏彼哉。晉惠帝時。T52n2114_p0645b19王浮偽作化胡經。蓋不知佛生於周昭王二T52n2114_p0645b20十四年。滅於穆王五十二年。歷恭懿孝夷厲T52n2114_p0645b21宣幽平桓莊僖惠襄頃匡定一十六王。滅後T52n2114_p0645b22二百四十二年。至定王三年方生老子。過流T52n2114_p0645b23沙時。佛法遐被五天竺。及諸隣國。著聞天下。T52n2114_p0645b24已三百餘年矣。何待老子化胡哉。呂夏卿序T52n2114_p0645b25八師經曰。小人不知刑獄之畏。而畏地獄之T52n2114_p0645b26磣。雖生得以欺於世死亦不免於地下矣。今T52n2114_p0645b27有人焉姦雄氣焰足以塗炭於人而反不敢為T52n2114_p0645b28者。以有地獄報應。不可逃也。若使天下之人。T52n2114_p0645b29事無大小。以有因果之故。比不敢自欺其心。T52n2114_p0645c01善護眾生之念。各無侵凌爭奪之風。則豈不T52n2114_p0645c02刑措而為極治之世乎。謂佛無益於天下者T52n2114_p0645c03吾不信矣。諒哉。人天路上以福為先。生死T52n2114_p0645c04海中修道是急。今有欲快樂人天而不植福。T52n2114_p0645c05出離生死。而不明道。是猶鳥無翼而欲飛。木T52n2114_p0645c06無根而欲茂。奚可得哉。古今受五福者非善T52n2114_p0645c07報而何。嬰六極者。非惡報而何。此皆過去所T52n2114_p0645c08修。而於今受報。寧不信哉。或云。天堂是妄T52n2114_p0645c09造。地獄非真說者。何愚如此。佛言。六道而T52n2114_p0645c10人天鬼畜。灼然可知。四者既已明矣。唯修羅T52n2114_p0645c11地獄二道。但非凡夫肉眼可見耳。豈虛也哉。T52n2114_p0645c12只如神怪之事。何世無之。亦涉史傳之載錄。T52n2114_p0645c13豈無耳目之聞見。雖愚者亦知其有矣。人多T52n2114_p0645c14信於此。而疑於彼者。是猶終日數十。而不知T52n2114_p0645c15二五也。可謂賢乎。曾有同僚謂余曰。佛之T52n2114_p0645c16戒人不食肉味。不亦迂乎。試與公詳論之。雞T52n2114_p0645c17之司晨。狸之捕鼠。牛之力田。馬之代步。犬之T52n2114_p0645c18司禦。不殺可也。如猪羊鵝鴨水族之類。本只T52n2114_p0645c19供庖厨之物。苟為不殺。則繁植為害。將安用T52n2114_p0645c20哉。余曰不然。子未知佛理者也。吾當為子言T52n2114_p0645c21其涯略。章明較著善惡報應。唯佛以真天眼T52n2114_p0645c22宿命通故能知之。今惡道不休。三塗長沸。良T52n2114_p0645c23有以也。一切眾生。遞相吞噉。昔相負而冥相T52n2114_p0645c24償。豈不然乎。且有大身眾生。如鯨鼇師象。巴T52n2114_p0645c25蛇鯤鵬之類是也。細身眾生。如蚊蚋蟭螟螻T52n2114_p0645c26蟻蚤虱之類是也。品類巨細雖殊。均具一性T52n2114_p0645c27也。人雖最靈。亦只別為一類耳。儻不能積善T52n2114_p0645c28明德。識心見道。瞀𭾹然以嗜慾為務。成就種T52n2114_p0645c29種惡業習氣。於倏爾三二十年之間。則與彼T52n2114_p0646a01何異哉。且迦樓羅王。展翅闊三百三十六萬T52n2114_p0646a02里。阿修羅王。身長八萬四千由旬。以彼觀之。T52n2114_p0646a03則此又不直毫末耳。安可以謀畫之差。大心T52n2114_p0646a04識之最靈。欺他類之眇小不靈。而恣行殺戮T52n2114_p0646a05哉。只如世間牢獄。唯治有罪之人。其無事者。T52n2114_p0646a06自不與焉。智者終不曰建立都縣設官置局。T52n2114_p0646a07不可閑冷。却須作一兩段事。往彼相共鬧熱T52n2114_p0646a08也。今雖眾生無盡惡道茫茫。若無冤對。即T52n2114_p0646a09自解脫。復何疑哉。若有專切修行。決欲疾得T52n2114_p0646a10阿耨菩提者。更食眾生血肉。無有是處。唯富T52n2114_p0646a11貴之人。宰制邦邑者。又須通一線道。昔陸亘T52n2114_p0646a12大夫。問南泉云。弟子食肉則是。不食則是。南T52n2114_p0646a13泉曰。食是大夫祿。不食是大夫福。又宋文帝T52n2114_p0646a14謂求那跋摩曰。孤媿身徇國事。雖欲齋戒不T52n2114_p0646a15殺。安可得如法也。跋摩曰。帝王與匹夫所修T52n2114_p0646a16當異。帝王者。但正其出言發令。使人神悅和。T52n2114_p0646a17人神悅和。則風雨順時。風雨順時。則萬物遂T52n2114_p0646a18其所生也。以此持齋。齋亦至矣。以此不殺。德T52n2114_p0646a19亦大矣。何必輟半日之餐。全一禽之命乎。帝T52n2114_p0646a20撫机稱之曰。俗迷遠理。僧滯近教。若公之言。T52n2114_p0646a21真所謂天下之達道。可以論天人之際矣。由T52n2114_p0646a22是論之。帝王公侯。有大恩德。陶鑄天下者。則T52n2114_p0646a23可矣。士庶之家。春秋祭祀。用之以時者。尚可T52n2114_p0646a24懺悔。圓顱方服者。承佛戒律。受人信施。而反T52n2114_p0646a25例塵俗。飲酒食肉。非特取侮於人。而速戾於T52n2114_p0646a26天。亦袈裟下失人身者。是為最苦。忍不念哉。T52n2114_p0646a27吾儒則不斷殺生。不戒酒肉。於盜則但言慢T52n2114_p0646a28藏誨盜而已。於婬則但言未見好德如好色T52n2114_p0646a29而已。安能使人不犯哉。佛為之教。則彰善癉T52n2114_p0646b01惡。深切著明。顯果報說地獄極峻至嚴。而險T52n2114_p0646b02詖強暴者。尚不悛心。況無以警之乎。然五戒T52n2114_p0646b03但律身之麁跡。修行之初步。若升高必自下。T52n2114_p0646b04若陟遐必自邇。求道證聖之人。亦未始不由T52n2114_p0646b05此而入也。至於亡思慮泯善惡。融真妄一聖T52n2114_p0646b06凡。單傳密印之道。又非可以紙墨形容而口T52n2114_p0646b07舌辯也。文章蓋世止是虛名勢望驚天。但增T52n2114_p0646b08業習。若比以定慧之法。治本有之神明。為過T52n2114_p0646b09量人超出三界。則孰多於此哉。士農工商各T52n2114_p0646b10分其業。貧富壽夭。自出前定。佛法雖亡。於我T52n2114_p0646b11何益。佛法雖存。於我何損。功名財祿。本繫乎T52n2114_p0646b12命。非由謗佛而得。榮貴則達。亦在乎時。非由T52n2114_p0646b13斥佛而致。一時之間。操不善心。妄為口禍。非T52n2114_p0646b14唯無益。當如後患何。智者慎之。狂者縱之。六T52n2114_p0646b15道報應勝劣。所以分也。余非佞也。願偕諸有T52n2114_p0646b16志者。背塵合覺同底於道。不亦盡善盡美乎。T52n2114_p0646b17或有闡提之性。根於心者。必不取於是說。余T52n2114_p0646b18無恤焉。

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護法論終

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護法論後序

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