---
title: "居士傳 · 李純甫"
description: "居士传由清代佛教居士彭际清编撰，成书于乾隆年间。该书辑录了东汉至清初历代著名在家居士的修行事迹，共五十六卷，涵盖数百位人物。彭际清作为净土宗重要学者，通过此书系统整理了居士阶层在佛教发展中的贡献，展现了在家修行者的典范。内容以传记形式呈现，突出居士的戒律实践、佛法修持与社会影响，兼具历史性与教化性。该书是研究中国佛教居士文化的重要文献，反映了明清时期佛教世俗化的特点，在佛教史中具有独特地位，为后世提供了在家学佛的参考体系。"
url: "https://rushiwowen.co/en/r/cma7j147v00nfjl0aqd8w1k5g"
---

### 李純甫

> Li Chunfu

名之純。自號屏山居士。宏州人也。金承安中進士。少負才氣。自比諸葛孔明．王景略。三入翰林。仕至尚書右司都事。中年度其道不行。遂棄官歸。初好列禦𡨥．莊周之書。年三十後徧觀佛經。信解猛利。既歸隱。好與諸方老宿遊。亦頗好飲酒。每酒酣。人有問法者。隨機引導。如傾江湖。無有窮竭。於是窒者通。疑者信。莫不洒然以去也。以謂近世儒者推闡大道。窮性命之歸。其為功甚鉅。然其論佛。患不深究華嚴圓極之宗。理事無礙之旨。徒執小乘教相。斥為死灰槁木。又不知性真常中本無生滅。輙謂此身死後斷滅。墮於邪見。疑誤後生。因取先儒闢佛語分章條辨。名曰鳴道集說。為之序曰。自生民以來。未有不得道而為聖人者。伏羲．神農．黃帝之心見於大易。堯．舜．禹．湯．文．武．周公之道見於詩書。皆得道之大聖人也。聖人不王。道術將裂。有老子者。遊方之外。恐後世之人塞而無所入。高談天地未生之前。而洗之以道德。有孔子者。遊方之內。恐後世之人眩而無所歸。切論天地既生之後。而封之以仁義。故其言不無有少相齟齬者。雖然。或吹或噓。或挽或推。一首一尾。一東一西。元聖素王之志亦皆有歸矣。其門弟子恐其不合。而遂至於支離也。莊周氏沿流而下。自天人至於聖人。孟軻氏泝流而上。自善人至於神人。如左右券。內聖外王之說備矣。惜夫四聖人沒。聖人之道不傳一千五百年矣。而浮屠氏之書從西方來。盖距中國數千萬里。證之文字至言妙理。與吾聖人之心魄然而合。豈萬古之下四海之外聖人之心竟不能泯滅耶。諸儒陰取其說以證吾書。自李翱始。至於近代王介甫父子倡之。蘇子瞻兄弟和之。大易．詩．書．論．孟．老．莊皆有所解。濂溪．涑水．橫渠．伊川之學踵而興焉。上蔡．龜山．元城．橫浦之徒從而翼之。東萊．南軒．晦菴之書蔓衍四出。其言遂大小。生何幸見諸先生之議論。心知古聖人之不死。大道之將合也。恐將合而又離。箋其未合於古聖人者。曰鳴道集說云。純甫既卒。耶律晉卿讀其書。大好之。為序以行世。又有楞嚴．金剛．老莊．學庸諸解。皆不傳。同時有劉謐者。著三教平心錄。至明初建安沈士榮著續原教論。其大旨與純甫略同中州集．佛祖通載．續原教論。

> His name was Chun. He called himself Pingshan Hermit. He was a native of Hongzhou. He passed the jin-shi examination during the Cheng'an reign of the Jin dynasty. In his youth he was full of ambition and talent, comparing himself to Zhuge Kongming and Wang Jinglüe. He entered the Hanlin Academy three times and served as an official up to the position of Secretary in the Right Affairs Bureau of the Ministry of Personnel. In midlife, feeling that the Way was not being put into practice, he gave up his office and returned home. Initially he enjoyed the writings of Lie Yukou and Zhuang Zhou. After the age of thirty, he extensively read Buddhist scriptures, and his faith and understanding grew sharp and strong. After retiring into seclusion, he enjoyed associating with elder masters from various places. He was also quite fond of drinking. Whenever he was drunk and someone asked him about the Dharma, he would guide them according to their capacities, like pouring out rivers and lakes without end. Thus those who were blocked became open, and those who doubted gained faith—none left without feeling refreshed. He thought that scholars of recent times who propagated the great Way and investigated the ultimate nature of life and destiny had indeed contributed greatly. However, when it came to discussing Buddhism, their shortcoming was that they did not deeply explore the complete and perfect teaching of the Avatamsaka Sutra, nor the principle of the unobstructed interpenetration of principle and phenomena. They merely clung to the doctrines of the lesser vehicles and dismissed Buddhism as dead ashes and withered trees. Moreover, they did not understand that in the true, eternal nature there is originally no birth or death, and hastily concluded that after death this body is annihilated—falling into false views and misleading later generations. So he took the writings of earlier Confucians that criticized Buddhism, divided them into chapters, and refuted them one by one, calling the work "Collected Discourses on the Way." In its preface he wrote: "Since the beginning of humanity, no one has become a sage without attaining the Way. The minds of Fu Xi, Shen Nong, and the Yellow Emperor are seen in the Great Change; the Ways of Yao, Shun, Yu, Tang, Wen, Wu, and the Duke of Zhou appear in the Book of Odes and the Book of Documents—all were great sages who attained the Way. When sages were no longer kings, the way of the arts was about to split apart. There was Laozi, who wandered beyond the world, fearing that later people would be blocked and find no entrance. He spoke loftily of the time before heaven and earth were born, washing them with the Way and its virtue. There was Confucius, who wandered within the world, fearing that later people would be dazzled and find no return. He discussed earnestly the time after heaven and earth were born, sealing them with benevolence and righteousness. Hence their words could not but be somewhat at odds. Nevertheless, whether blowing or breathing, pulling or pushing, head and tail, east and west, the aspirations of the primal sage and the uncrowned king all had their purpose. Their disciples feared that the teachings did not fit together and would become fragmented. Zhuang Zhou followed the current downstream, from heavenly men to sages; Mencius traced the current upstream, from good men to spirit-like persons—like two halves of a tally. The teachings of inner wisdom and outer kingship were complete. Alas, after the four sages passed away, the Way of the sages was not transmitted for fifteen hundred years. Then the books of the Buddha came from the West, tens of thousands of li from China. Their words, profound statements, and marvelous principles resonated perfectly with the minds of our sages. Could it be that across ten thousand generations and beyond the four seas, the minds of the sages could not finally be extinguished? Various Confucians secretly drew on their ideas to verify our classics, beginning with Li Ao. Later, in modern times, Wang Anshi and his son advocated this, and Su Shi and his brother echoed it. They produced commentaries on the Great Change, the Book of Odes, the Book of Documents, the Analects, Mencius, Laozi, and Zhuangzi. The learning of Lianxi, Sushui, Hengqu, and Yichuan arose subsequently. Shangcai, Guishan, Yuancheng, and Hengpu followed and assisted them. The books of Donglai, Nanxuan, and Huian spread widely in all directions. Their words thus reached all scales. How fortunate that I have lived to see the discussions of these gentlemen, and know in my heart that the ancient sages have not died and that the great Way is about to converge. Fearing that after convergence it might again split apart, I annotated what had not yet converged with the ancient sages, calling it 'Collected Discourses on the Way.'" After Chunfu died, Yelü Jinqing read his book, greatly admired it, and wrote a preface to circulate it. He also had commentaries on the Shurangama Sutra, the Diamond Sutra, Laozi and Zhuangzi, and the Great Learning and the Doctrine of the Mean, but none were transmitted. At the same time, there was a man named Liu Mi who wrote the "Impartial Commentary on the Three Teachings." In the early Ming, Jian'an's Shen Shirong wrote the "Further Discourse on the Original Teaching." Their general thrust was similar to Chunfu's.