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《卷三十四》
10  | 甚矣焚尸之酷也其禽兽之不若乎夫人之所以异于禽兽者以其存心也以其有礼也孟子曰存心养性所以事天也存养者尽其事而无愧之谓尔生有养死有葬所以事也子夏曰伤哉贫也生无以为养死无以为礼也人之生世岂惟自求饱暖逸乐而已哉生欲以为养死欲以为礼尔今也生无以为养而又离之死无以为礼而又焚之非惟离之又絶之非惟焚之又弃之可谓人乎孔子曰今之孝者是谓能养至于犬马皆能有养不敬何以别乎夫能养亦难矣而犹未足为孝然则孝者岂惟能养而已哉必有敬焉既不敬复不养既不养复不葬此何理耶曽子曰愼终追远则民德归厚矣䘮祭之礼薄则倍死忘生之人衆矣敝帷不弃为薶马也敝葢不弃为薶狗也孔子贫无葢于其狗死犹与之席圣人之于物亦且致其尽矣父兮鞠我母兮育我而顾生离之至于冻馁而弗之顾比其死也复一举而焚之扑之湍流微尘漂散示以不返其不及犬马也远矣嗟夫焚事戎俗也在昔三代罪至恶逆乃有焚尸所以示凌迟而絶之人类也奈何末代不知其故反狥戎俗举凌迟恶逆之刑而施其亲岂不大可哀耶尝试语来砭孕者胎必伤扶生者尸必疻天地之所以使人重其生也觉昏而梦灵生㝠而死神造物之所以使人谨其死也立和表而为神道陈𤣥舆而设伪物启涂軷遣臯嘷而祝发之勿震勿惊凡所以安神而妥灵者惟恐其少不至斧棺裂椁过者褫魄是所谓妥灵耶方其炽焰皮㿰盎罐筋骸缩胎至有起而蹲者兹禽兽亦不忍而孝子顺孙时且为之于汝安乎抑尝稽之雷公之书炮炙之方一骨一石必曰存性而今爇者睎薪熇㷄橐而鼓之务桀其事靡遗馀力父母之一性果复存乎然而愚者卒惑至自喜其能然曰予之能事毕矣反控其故则曰佛者教也彼善为祝而善懴是将生善地也吁一何愚之至此极耶世有导人溺者语人曰我善为祝将俾而为水仙而第溺之毋忧而信之乎夫既已离而絶之方且燔不根之故楮以为荐既已焚而弃之方且作无用之蛮语以为祝其果信乎生受离絶之苦死受焚弃之酷而顾区区从事于无有所益之荐祝是之谓放饭流歠而问无齿决其不情悖诬也明矣曩予观于秘阁闲谈有郑民张福诠者贵粜为雷所扑其妻焚之中道忽死既而讝曰福诠震死亦备苦矣而又且焚不已甚乎予以是知焚事之为死者苦也甚矣可不戒欤易曰敦艮吉象曰敦艮之吉以厚终也夫欲人之归厚必自人伦始人伦之切莫若丧祭而顾可为畧耶藏千金之璧者缇衣十袭匣户九扄斋沐而出之犹恐不敬况于亲乎王乔之仙彼固以为天下玉棺是则人情之不可磨灭者虽天上不废也且其说曰世尊之死金棺银椁其自奉也葢若此而顾以焚弃之事待世人乎谓不然矣若曰能遗形乎则波旬之叫哭文殊顿足果遗形乎然则今之为焚事者眞禽兽之不若也孝子顺孙葢亦为之却虑而深思邪虽然流俗之为之抑有由矣奉佛事则曰无馀赀而不𦵏也溺阴阳则又曰无善地而不𦵏也嘻上世无佛地狱何无末代诵经天堂何有天堂无则已有则君子登地狱无则已有则小人入而顾佛者何为忠孝既昭三鹤自戾碑诔虽崇无后可守高纬之父母非不卜宅兆隋文之墓田非不叶吉而反为殃亦可以理晓矣然则世之君子盍亦为之观相而节度之乎设棺椁以敛之捐圹原以安之使比化者不暴于外追逺者不失其处而又为之法制以禁其逾期不𦵏而为佛事说阴阳者其亦庶乎其可矣原理李二氏 |
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