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《卷三十四》
10  | 甚矣焚尸之酷也其禽獸之不若乎夫人之所以異于禽獸者以其存心也以其有禮也孟子曰存心養性所以事天也存養者盡其事而無媿之謂爾生有養死有葬所以事也子夏曰傷哉貧也生無以為養死無以為禮也人之生世豈惟自求飽煖逸樂而已哉生欲以為養死欲以為禮爾今也生無以為養而又離之死無以為禮而又焚之非惟離之又絶之非惟焚之又棄之可謂人乎孔子曰今之孝者是謂能養至于犬馬皆能有養不敬何以別乎夫能養亦難矣而猶未足為孝然則孝者豈惟能養而已哉必有敬焉既不敬復不養既不養復不葬此何理耶曽子曰愼終追遠則民德歸厚矣䘮祭之禮薄則倍死忘生之人衆矣敝帷不棄為薶馬也敝葢不棄為薶狗也孔子貧無葢于其狗死猶與之席聖人之于物亦且致其盡矣父兮鞠我母兮育我而顧生離之至于凍餒而弗之顧比其死也復一舉而焚之撲之湍流微塵漂散示以不返其不及犬馬也遠矣嗟夫焚事戎俗也在昔三代罪至惡逆乃有焚尸所以示凌遲而絶之人類也奈何末代不知其故反狥戎俗舉凌遲惡逆之刑而施其親豈不大可哀耶嘗試語來砭孕者胎必傷扶生者尸必疻天地之所以使人重其生也覺昏而夢靈生㝠而死神造物之所以使人謹其死也立和表而為神道陳𤣥輿而設偽物啟塗軷遣臯嘷而祝發之勿震勿驚凡所以安神而妥靈者惟恐其少不至斧棺裂槨過者褫魄是所謂妥靈耶方其熾焰皮㿰盎罐筋骸縮胎至有起而蹲者兹禽獸亦不忍而孝子順孫時且為之于汝安乎抑嘗稽之雷公之書炮炙之方一骨一石必曰存性而今爇者睎薪熇㷄橐而鼓之務桀其事靡遺餘力父母之一性果復存乎然而愚者卒惑至自喜其能然曰予之能事畢矣反控其故則曰佛者教也彼善為祝而善懴是將生善地也吁一何愚之至此極耶世有導人溺者語人曰我善為祝將俾而為水仙而第溺之毋憂而信之乎夫既已離而絶之方且燔不根之故楮以為薦既已焚而棄之方且作無用之蠻語以為祝其果信乎生受離絶之苦死受焚棄之酷而顧區區從事于無有所益之薦祝是之謂放飯流歠而問無齒决其不情悖誣也明矣曩予觀于秘閣閒談有鄭民張福詮者貴糶為雷所撲其妻焚之中道忽死既而讝曰福詮震死亦備苦矣而又且焚不已甚乎予以是知焚事之為死者苦也甚矣可不戒歟易曰敦艮吉象曰敦艮之吉以厚終也夫欲人之歸厚必自人倫始人倫之切莫若喪祭而顧可為畧耶藏千金之璧者緹衣十襲匣戶九扄齋沐而出之猶恐不敬況于親乎王喬之仙彼固以為天下玉棺是則人情之不可磨滅者雖天上不廢也且其說曰世尊之死金棺銀槨其自奉也葢若此而顧以焚棄之事待世人乎謂不然矣若曰能遺形乎則波旬之叫哭文殊頓足果遺形乎然則今之為焚事者眞禽獸之不若也孝子順孫葢亦為之却慮而深思邪雖然流俗之為之抑有由矣奉佛事則曰無餘貲而不𦵏也溺陰陽則又曰無善地而不𦵏也嘻上世無佛地獄何無末代誦經天堂何有天堂無則已有則君子登地獄無則已有則小人入而顧佛者何為忠孝既昭三鶴自戾碑誄雖崇無後可守高緯之父母非不卜宅兆隋文之墓田非不叶吉而反為殃亦可以理曉矣然則世之君子盍亦為之觀相而節度之乎設棺槨以歛之捐壙原以安之使比化者不暴于外追逺者不失其處而又為之法制以禁其逾期不𦵏而為佛事說陰陽者其亦庶乎其可矣原理李二氏 |
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