SAT DB

T2103_.52.0280a01: 絶韋編構述餘緒。爰登弱冠捃摭百家。及乎
T2103_.52.0280a02: 從仕留連文翰。雖未能採龍門而梯會稽。
T2103_.52.0280a03: 賦鷦鷯而詠鸚鵡。若求其一介。亦彷彿古人。
T2103_.52.0280a04: 但深悟聚泡情悲交臂。常欲蝉蛻俗解貪味
T2103_.52.0280a05: 眞如。一日鄖城訊修隗館。屈膝情欣係襪遇
T2103_.52.0280a06: 同。進履未盡開襟遽嗟。飄忽尋望。拂衣世網
T2103_.52.0280a07: 脱屣牽絲。滄浪濯纓漢陰抱甕。行餐九轉用
T2103_.52.0280a08: 遣幽憂。漸寤三空將登苦忍。仙梁視玉不
T2103_.52.0280a09: 廢從師。深澗折桃無妨請益。所希彌天勝氣
T2103_.52.0280a10: 乍詶鑿齒。雁門高論時答嘉賓。冬暖如春願
T2103_.52.0280a11: 珍清軌。室邇人遐彌軫禁帶。餘辭殘簡念
T2103_.52.0280a12: 無金玉
T2103_.52.0280a13:   幽林沙門釋惠命詶書濟北戴先生
T2103_.52.0280a14: 夫一眞常湛。徼妙於是同玄。萬聖乘機。違順
T2103_.52.0280a15: 以之殊迹。是以西關明道東野談仁。雕朴改
T2103_.52.0280a16: 工有無異軫。今若括此二門原茲兩教。豈不
T2103_.52.0280a17: 歸宗三轉會入五乘。藉淺之深資權顯實。斯
T2103_.52.0280a18: 若池分四水始則殊名。海控八河終無別味。
T2103_.52.0280a19: 檀越幼挺奇才夙懷茂緒。華辭卓世雅致參
T2103_.52.0280a20: 玄。智渉五明學兼三教。益矣能忘。蹈顏生
T2103_.52.0280a21: 之逸軌。損之爲道。慕李氏之玄蹤。雖復六經
T2103_.52.0280a22: 該廣百家繁富。聖賢異准儒墨分流。或事曠
T2103_.52.0280a23: 而文殷。或言高而義遠。莫不納如瓶受説似
T2103_.52.0280a24: 河傾。明鏡匪疲洪鍾任扣。子建挹以奇文。
T2103_.52.0280a25: 長卿恧其高趣。故雖秦楚分
T2103_.52.0280a26: 墟周梁改俗。白眉青眼。龜玉之價弗踰。栖
T2103_.52.0280a27: 鳳臥龍。魚水之交莫異。加以識瑩苦空志排
T2103_.52.0280a28: 塵俗。形雖廊廟器乃江湖。是以屬歎牽絲興
T2103_.52.0280a29: 言世網。辭同應陸調合張嚴。嗟朱火之遽傳。
T2103_.52.0280b01: 愍清波之速逝。方應濯足從道洗耳辭榮。九
T2103_.52.0280b02: 轉充虚四扉排疾。然後尋八正以味一眞。解
T2103_.52.0280b03: 十纒而遣三患。斯之徳也寧不至哉。貧道識
T2103_.52.0280b04: 鏡難清心塵易壅。定慚華水戒非草繋。才侔
T2103_.52.0280b05: 撤燭學謝傳燈。内有愧於徳充。外無狎於人
T2103_.52.0280b06: 世。是以淹滯一丘寓形蓬柳。端居千仞託志
T2103_.52.0280b07: 筠松。測四序於風霜。候三旬於眺魄。至迺夜
T2103_.52.0280b08: 聞山鳥仍代九成。晝視遊魚聊追二子。蓽戸
T2103_.52.0280b09: 弊衿既在原非病朱門結駟亦於我如雲。
T2103_.52.0280b10: 所歎藤鼠易侵樹猿難靜。勞想鷲頭倦思雞
T2103_.52.0280b11: 足。至於林凋秋葉。曾無獨覺之明。谷響春鶯。
T2103_.52.0280b12: 終切寡聞之歎。忽承來問曲見光譽。幽氣若
T2103_.52.0280b13: 蘭清音如玉。誠復溢目致歡。而實撫膺多愧。
T2103_.52.0280b14: 雖識謝天池未辯北溟之説。而事同泥井慚
T2103_.52.0280b15: 聞東海之談。所冀伊人於焉好我。黄石匪遙
T2103_.52.0280b16: 結期明旦。白駒可縶用永終朝。善敬清猷
T2103_.52.0280b17: 時因素札。言不洗意報此何申
T2103_.52.0280b18:   弔延法師亡書隋薛道衡
T2103_.52.0280b19: 八月二十三日名和南。俗界無常。延法師遷
T2103_.52.0280b20: 化。情深悲怛不能已已。唯哀慕摧割當不可
T2103_.52.0280b21: 任。法師弱齡捨俗高蹈塵表。志度恢弘理識
T2103_.52.0280b22: 精悟。靈臺神㝢可仰而不可窺。智海法源可
T2103_.52.0280b23: 渉而不可測。同夫明鏡屢照不疲。譬彼洪鍾
T2103_.52.0280b24: 有來斯應。往逢道喪玄維落紐。栖志幽巖確
T2103_.52.0280b25: 乎不拔。高位厚禮不能迴其慮。嚴威峻法未
T2103_.52.0280b26: 足懼其心。經行宴坐夷險莫二。戒徳律儀始
T2103_.52.0280b27: 終如一。聖皇啓運像法重興。卓謂緇林鬱爲
T2103_.52.0280b28: 稱首。屈宸極之重。申師資之義。三寶由其弘
T2103_.52.0280b29: 護。二諦藉以宣揚。信足以追蹤澄什超邁安
T2103_.52.0280c01: 遠。而法柱忽傾仁舟遽沒。匪直悲纒四部。固
T2103_.52.0280c02: 亦酸感一人。師杖錫挈瓶夙承訓導。升堂入
T2103_.52.0280c03: 室具體而微。在三之情。理百恒慟。往矣奈何。
T2103_.52.0280c04: 無常奈何。疾礙不獲展慰。但深悲結。謹遣
T2103_.52.0280c05: 白書。慘愴不次。弟子薛道衡和南
T2103_.52.0280c06: 廣弘明集卷第二十＊四
T2103_.52.0280c07:
T2103_.52.0280c08:
T2103_.52.0280c09:
T2103_.52.0280c10: 廣弘明集卷第二十五
T2103_.52.0280c11:   ＊大唐西明寺沙門釋道宣撰
T2103_.52.0280c12: 僧行篇第五之三
T2103_.52.0280c13:   福田論　隋沙門釋彦琮　問出家損益詔

T2103_.52.0280c14:

并對

　唐高祖　出沙汰佛道詔　同上

T2103_.52.0280c15:

令道士在僧前詔

并表

　唐太宗　議沙門

T2103_.52.0280c16:

敬三大詔

并議状
表啓論

　今上皇帝

T2103_.52.0280c17:   福田論　　隋東都洛賓上林園翻
T2103_.52.0280c18:   經館學士沙門釋彦琮
T2103_.52.0280c19:   隋煬帝大業三年新下律令格式令云。諸
T2103_.52.0280c20: 僧道士等有所啓請者。並先須致敬然後
T2103_.52.0280c21: 陳理。雖有此令僧竟不行。時沙門釋彦琮
T2103_.52.0280c22: 不忍其事。乃著福田論以抗之。意在諷
T2103_.52.0280c23: 刺。言之者無罪。聞之者以自誡也。帝後
T2103_.52.0280c24: 朝見。諸沙門並無致敬者。大業五年至西
T2103_.52.0280c25: 京郊南大張文物。兩宗朝見。僧等依舊不
T2103_.52.0280c26:
T2103_.52.0280c27:
T2103_.52.0280c28:
T2103_.52.0280c29:
T2103_.52.0281a01: 拜。下勅曰。條令久行。僧等何爲不致敬。時
T2103_.52.0281a02: 明贍法師對曰。陛下弘護三寶當順佛言。
T2103_.52.0281a03: 經中不令拜俗。所以不敢違教。又勅曰。若
T2103_.52.0281a04: 不拜敬。宋武時何以致敬。對曰。宋武虐
T2103_.52.0281a05: 君偏政不敬交有誅戮。陛下異此無得下
T2103_.52.0281a06: 拜。勅曰但拜。僧等峙然。如是數四令拜。
T2103_.52.0281a07: 僧曰。陛下必令僧拜。當脱法服著俗衣。此
T2103_.52.0281a08: 拜不晩。帝夷然。無何而止。明日設大齋法
T2103_.52.0281a09: 祀都不述之。後語群公曰。朕謂僧中無人。
T2103_.52.0281a10: 咋南郊對答亦有人矣。爾後至終必無拜
T2103_.52.0281a11: 者。其黄巾士女。初聞令拜合一李。衆連拜
T2103_.52.0281a12: 不已。帝亦不齒問之
T2103_.52.0281a13: 論曰。昔在東晋太尉桓玄議令沙門敬於王
T2103_.52.0281a14: 者。廬山遠法師高名碩徳。傷智幢之欲折。悼
T2103_.52.0281a15: 戒寶之將沈。乃作沙門不敬王者論。設敬之
T2103_.52.0281a16: 儀當時遂寢。然以緝詞隱密援列杳深。後學
T2103_.52.0281a17: 披覽難見文意。聊因暇日輒復申叙。更號福
T2103_.52.0281a18: 田論云。忽有嘉客來自遠方。遙附桓氏重述
T2103_.52.0281a19: 前議。主人正念久之。抗聲應曰。客似未聞福
T2103_.52.0281a20: 田之要。吾今相爲論之。夫云福田者何耶三
T2103_.52.0281a21: 寶之謂也。功成妙智道登圓覺者佛也。玄理
T2103_.52.0281a22: 幽寂正教精誠者法也。禁戒守眞威儀出俗者
T2103_.52.0281a23: 僧也。皆是四生導首六趣舟航。高拔天人重
T2103_.52.0281a24: 踰金石。譬乎珍寶劣相擬議。佛以法主標宗。
T2103_.52.0281a25: 法以佛師居本。僧爲弟子崇斯佛法。可謂尊
T2103_.52.0281a26: 卑同位本末共門。語事三種。論體一致。處五
T2103_.52.0281a27: 十之載。弘八萬之典。所説指歸惟此至極。
T2103_.52.0281a28: 寢聲滅影盡雙林之運。刻檀書葉留一化之
T2103_.52.0281a29: 軌。聖賢間起門學相承。和合爲群住持是寄。
T2103_.52.0281b01: 金人照於漢殿。像法通於洛浦。並宗先覺倶
T2103_.52.0281b02: 襲舊章。圖方外而發心。棄世間而立徳。官榮
T2103_.52.0281b03: 無以動其志。親屬莫能累其情。衣則截於壞
T2103_.52.0281b04: 色。髮則落於毀容。不戴冠而作儀。豈束帶而
T2103_.52.0281b05: 爲飾。上天之帝猶恒設禮。下土之王固常致
T2103_.52.0281b06: 敬。有經有律斯法未殊。若古若今其道無滯。
T2103_.52.0281b07: 推帝王之輕重。亞神祇之大小。八荒欽徳
T2103_.52.0281b08: 四海歸仁。僧尼朝拜非所聞也。如懷異旨請
T2103_.52.0281b09: 陳雅見。客曰。周易云。天地之大徳曰生。聖人
T2103_.52.0281b10: 之大寶曰位。老子云。域中有四。大王居一焉。
T2103_.52.0281b11: 竊以莫非王土。建之以國。莫非王臣。繋之以
T2103_.52.0281b12: 主。則天法地覆載兆民方春比夏生長萬物。
T2103_.52.0281b13: 照之以日月之光。潤之以雲雨之氣。六合則
T2103_.52.0281b14: 咸宗如海。百姓則共仰如辰。戎夷革面馬牛
T2103_.52.0281b15: 迴首。蛇尚荷於隋侯。魚猶感於漢帝。豈有免
T2103_.52.0281b16: 其編戸。假其法門忘度脱之寛仁。遺供養之
T2103_.52.0281b17: 弘造。高大自許卑恭頓廢。譬諸禽獸將何別
T2103_.52.0281b18: 乎。必能御以神通得成聖果。道被天下理在
T2103_.52.0281b19: 言外。然今空事剔除尚増三毒。虚改服飾猶
T2103_.52.0281b20: 染六塵。戒忍弗修定智無取。有乖明誨不異
T2103_.52.0281b21: 凡俗。詎應恃宣讀之勞而抗禮萬乘。藉形容
T2103_.52.0281b22: 之別而闕敬一人。昔比丘接足於居士。菩薩
T2103_.52.0281b23: 稽首於慢衆。斯文復彰厥趣安在。如以權道
T2103_.52.0281b24: 難沿佛性可尊。況是君臨罔非神降。伯陽開
T2103_.52.0281b25: 萬齡之範。仲尼敷百王之則。至於謁拜必遵
T2103_.52.0281b26: 朝典。獨有沙門敢爲陵慢。此而可忍孰可容
T2103_.52.0281b27: 乎。弊風難革惡流易久。不遇明皇誰能刊正。
T2103_.52.0281b28: 忽起非常之變易。招無信之譏。至言有憑幸
T2103_.52.0281b29: 垂詳覽。主曰。吾所立者内也。子所難者外也。
T2103_.52.0281c01: 内則通於法理。外則局於人事。相望懸絶詎
T2103_.52.0281c02: 可同年。斯謂學而未該聞而不洽。子之所惑
T2103_.52.0281c03: 吾當爲辯。試擧其要總有七條。無徳不報一
T2103_.52.0281c04: 也。無善不攝二也。方便無礙三也。寂滅無榮
T2103_.52.0281c05: 四也。儀不可越五也。服不可亂六也。因不可
T2103_.52.0281c06: 忘七也。初之四條對酬難意。後之三條引出
T2103_.52.0281c07: 成式。吾聞天不言而四時行焉。王不言而萬
T2103_.52.0281c08: 國治焉。帝有何力民無能名。成而不居爲而
T2103_.52.0281c09: 不恃。斯乃先王之盡善。大人之至徳。同霑庶
T2103_.52.0281c10: 類齊預率賓。幸殊草木差非蟲鳥。戴圓履方
T2103_.52.0281c11: 俯仰懷惠。食粟飮水飽滿銜澤。既能矜許出
T2103_.52.0281c12: 家慈聽入道。斷麁業於已往。祈妙果於將
T2103_.52.0281c13: 來。既蒙重惠還思厚答。方憑萬善之益。豈在
T2103_.52.0281c14: 一身之敬。追以善答攝報乃深。徴以身敬收
T2103_.52.0281c15: 利益淺。良由僧失正儀俗減餘慶。僧不拜
T2103_.52.0281c16: 俗佛已明言。若知可信理當遵立。如謂難依
T2103_.52.0281c17: 事應除廢。何容崇之欲求其福卑之復責其
T2103_.52.0281c18: 禮。即令從禮便同其俗。猶云請福未見其潤。
T2103_.52.0281c19: 此則存而似棄僧而類民。非白非黒無所名
T2103_.52.0281c20: 也。竊見郊禋總祭＊惟存。仰福爲尊僧尚鄙
T2103_.52.0281c21: 斯。不恭如何令僧拜俗。天地可反斯儀罕乖。
T2103_.52.0281c22: 後更爲叙是謂第一無徳不報者也。法既
T2103_.52.0281c23: 漸衰人亦稍末。罕有其聖誠如所言。雖處凡
T2103_.52.0281c24: 流仍持忍鎧。縱虧戒學尚談智典。如塔之貴
T2103_.52.0281c25: 似佛之尊。歸之則善生。毀之則罪積。猛以始
T2103_.52.0281c26: 發。割愛難而能捨。引凡終期。成覺迥而能
T2103_.52.0281c27: 趣。斯故＊剔髮之辰天魔遙懾。染衣之日帝釋
T2103_.52.0281c28: 遙歡。妓女聊披無漏遂滿。醉人暫剪有縁即
T2103_.52.0281c29: 結。龍子頼而息驚。象王見而止怖。威靈斯在
T2103_.52.0282a01: 儀服是因。多未受具對揚佛旨。小不可輕
T2103_.52.0282a02: 光揚僧力。波離既度釋子服心。尼陀亦歸匿
T2103_.52.0282a03: 王屈意。乃至若老若少可師者法。無賤無豪
T2103_.52.0282a04: 所存者道。然後賢愚之際默語之間。生熟相
T2103_.52.0282a05: 似去取非易。肉眼分別恐不逢寶。信心平等
T2103_.52.0282a06: 或有値眞。纔滿四人即成一衆。僧既弘納佛
T2103_.52.0282a07: 亦通在。食看沸水之異方遣施僧。衣見織金
T2103_.52.0282a08: 之奇乃令奉衆。僧之威徳不亦大矣。足可以
T2103_.52.0282a09: 號良福田之最爲聖教之宗。是謂第二無善
T2103_.52.0282a10: 不攝者也。若論淨名之功早昇雲地。臥疾之
T2103_.52.0282a11: 意本超世境。久行神足咸嘆辯才。新學頂禮
T2103_.52.0282a12: 誠謝法施。事是權宜式非常准。謂時暫變其
T2103_.52.0282a13: 例乃多。則有空藏弗恭如來無責。沙彌大願
T2103_.52.0282a14: 和上推先。一往直觀悉可驚怪。再詳典釋莫
T2103_.52.0282a15: 匪通塗。不輕大士獨興高跡。警彼上慢之
T2103_.52.0282a16: 流。設茲下心之拜。偏行一道直用至誠。既非
T2103_.52.0282a17: 三惠詎是恒式。因機作法足爲希有。假弘教
T2103_.52.0282a18: 化難著律儀。大聖發二智之明。制五篇之約。
T2103_.52.0282a19: 廢其爵齒存其戒夏。始終通訓利鈍齊仰。耆
T2103_.52.0282a20: 幼有序先後無雜。未以一出別業而令七衆
T2103_.52.0282a21: 普行。自然之理。分明可見。昔妻死歌而鼓
T2103_.52.0282a22: 盆。身葬嬴而襯土。此亦匹夫之節。豈概明
T2103_.52.0282a23: 王之制乎。況覺典冲邃聖言幽密。局執一邊
T2103_.52.0282a24: 殊乖四辯。是謂第三方便無礙者也。且復周
T2103_.52.0282a25: 之柱史久牽王役。魯之司寇已居國宰宗歸
T2103_.52.0282a26: 道徳始曰無名。訓在詩書終云不作。祖述堯
T2103_.52.0282a27: 舜憲章文武。鞠躬恭敬非此而誰。巣許之風
T2103_.52.0282a28: 望古仍邁。夷齊之操擬今尚迥焉。似高攀十
T2103_.52.0282a29: 力遠度四流。厭斯有爲之苦。欣彼無伴之
T2103_.52.0282b01: 滅。不繋慮於公庭。未流情於王事。自然解脱
T2103_.52.0282b02: 固異儒者之儔矣。是謂第四寂滅無榮者也。
T2103_.52.0282b03: 至如祭祀鬼神望秩川岳。國容盛典書契美
T2103_.52.0282b04: 談。神輩爲王所敬。僧猶莫致於禮。僧衆爲神
T2103_.52.0282b05: 所禮。王寧反受其敬。上下參差翻違正法。衣
T2103_.52.0282b06: 裳顛倒何足相方。令神擁護今來在僧。祈請
T2103_.52.0282b07: 之至會開。咒力竟無拜理。是謂第五儀不可
T2103_.52.0282b08: 越者也。本皇王之奮起。必眞人之託生。上徳
T2103_.52.0282b09: 雖祕於淨心。外像仍標於俗相。是以道彰緇
T2103_.52.0282b10: 服則情勤宜猛。業隱玄門則形恭應絶。求之
T2103_.52.0282b11: 故實備有前聞。國主頻婆父王淨飯。昔之斯
T2103_.52.0282b12: 等咸已克聖。專修信順毎事歸依。縱見凡僧
T2103_.52.0282b13: 還想崇佛。不以跪親爲孝。許非不孝之罪。
T2103_.52.0282b14: 不以拜君爲敬。豈是不敬之愆。所法自殊所
T2103_.52.0282b15: 法已別。體無混雜制從於此。是謂第六服不
T2103_.52.0282b16: 可亂者也。謹案多羅妙典釋迦眞説。乃云。居
T2103_.52.0282b17: 刹利而稱尊。籍般若而爲護。四信不壞十善
T2103_.52.0282b18: 無虧。奉佛事僧積功累徳。然後日精月像之
T2103_.52.0282b19: 降。赤光白氣之感。金輪既轉珠寶復懸。應天
T2103_.52.0282b20: 順民御圖握鏡。始開五常之術。終弘八正之
T2103_.52.0282b21: 道。亦宜覆觀宿命追憶往因。敬佛教而崇僧
T2103_.52.0282b22: 寶。益戒香而増慧力。自可天基轉高。比梵宮
T2103_.52.0282b23: 之遠大。聖壽恒固。同劫石之長久。然則雷霆
T2103_.52.0282b24: 勢極龍虎威隆。慶必頼兼犯使怒及。出言布
T2103_.52.0282b25: 令風行草偃。既抑僧禮誰敢鱗張。但恐有損
T2103_.52.0282b26: 冥功無資。威業曷誠盡命如斯而已。是謂
T2103_.52.0282b27: 第七因不可忘者也。上已略引吾意粗除子
T2103_.52.0282b28: 惑。欲得博聞宜尋大部。客曰。主人向之所引
T2103_.52.0282b29: 理例頻繁。僕雖庸闇頗亦承覽。文總幽明辯
T2103_.52.0282c01: 苞内外。所論祭典尚有迷惑。周易云。一陰
T2103_.52.0282c02: 一陽之謂道。陰陽不測之謂神。竊以昧隱神
T2103_.52.0282c03: 路隔絶人境。欲行祠法要藉禮官。本置奉常
T2103_.52.0282c04: 專。司太祝。縱知鬼事終入臣伍。眞佛已潜
T2103_.52.0282c05: 聖僧又滅。仰信冥道全陟幽神。季葉凡夫。
T2103_.52.0282c06: 薄言迴向。共規閑逸。相學＊剔剪職掌檀會。
T2103_.52.0282c07: 所以加其法衣。主守塔坊。所以蠲其俗役。纔
T2103_.52.0282c08: 觸王網。即墜民貫。既同典祀詎合稱寶。朝敬
T2103_.52.0282c09: 天子固是恒儀。苦執強梁定非通識。宋氏舊
T2103_.52.0282c10: 制其風不遠。＊惟應相襲更欲何辭。主人曰。
T2103_.52.0282c11: 客知其一未曉其二。請聽嘉言少除異想。吾
T2103_.52.0282c12: 聞鬼者歸也。死之所入。神者靈也。形之所宗。
T2103_.52.0282c13: 鬼劣於人唯止惡道。神勝於色普該情趣。心
T2103_.52.0282c14: 有靈智稱之曰神。隱而難知謂之不測。銓其
T2103_.52.0282c15: 體用或動或靜。品其性欲有陰有陽。周易之
T2103_.52.0282c16: 旨蓋此之故。殊塗顯於一氣。誠言闕於六識。
T2103_.52.0282c17: 設教之漸斷可知焉。鬼報冥通潜來密去。標
T2103_.52.0282c18: 以神號特用茲耳。嘗試言之。受父母之遺。禀
T2103_.52.0282c19: 乾坤之分。可以存乎氣。可以立乎形。至若已
T2103_.52.0282c20: 之神道。必是我之心業。未曾感之於乾坤。得
T2103_.52.0282c21: 之於父母識含胎。藏彌亘虚空。意帶熏種漫
T2103_.52.0282c22: 盈世界。去而復生。如火焔之連出。來而更逝。
T2103_.52.0282c23: 若水波之續轉。根之莫見其始究之。豈覿其
T2103_.52.0282c24: 終。濁之則爲凡。澄之則爲聖。神道細幽理固
T2103_.52.0282c25: 難詳矣。神之最高謂之大覺。思議所不得名
T2103_.52.0282c26: 相孰能窮。眞身本無遷謝。生盲自不瞻覩。託
T2103_.52.0282c27: 想追於舊蹤。傾心翫於遺法。若欲荷傳持之
T2103_.52.0282c28: 任。啓要妙之門。頼此僧徒膺茲佛付。假慈
T2103_.52.0282c29: 雲爲内影。憑帝威爲外力。玄風遠及至於是
T2103_.52.0283a01: 乎。教通三世衆別四部。二從於道二守於俗。
T2103_.52.0283a02: 從道則服像尊儀。守俗則務典供事。像尊謂
T2103_.52.0283a03: 比丘比丘尼也。典供謂優婆塞優婆夷也。所
T2103_.52.0283a04: 像者尊則未參神位。所典者供則下預臣頒。
T2103_.52.0283a05: 原典供之人同主祭之役。吾非當職子何錯
T2103_.52.0283a06: 引。由子切言發吾深趣。理既明矣。勿復惑諸。
T2103_.52.0283a07: 在宋之初。暫行此抑。彼亦乖眞。不煩渉論。邊
T2103_.52.0283a08: 鄙風俗未見其美。忽遣同之。可怪之極。客曰。
T2103_.52.0283a09: 有旨哉斯論也。蒙告善道請從退歸
T2103_.52.0283a10:   問出家損益詔并答唐高祖
T2103_.52.0283a11: 皇唐啓運諸教並興。然於佛法彌隆信重。捨
T2103_.52.0283a12: 京舊第置興聖寺。自餘會昌勝業慈悲證果
T2103_.52.0283a13: 集仙等寺。架築相尋。至於道觀無聞於俗。武
T2103_.52.0283a14: 徳四年有太史令傅奕者。先是黄巾深忌緇
T2103_.52.0283a15: 服。既見國家別敬。彌用疚心。乃上廢佛法事
T2103_.52.0283a16: 十有一條云。佛經誕妄言妖事隱。損國破家
T2103_.52.0283a17: 未聞益世。請胡佛邪教退還天竺。凡是沙門
T2103_.52.0283a18: 放歸桑梓。則家國昌大李孔之教行焉
T2103_.52.0283a19: 武皇容其小辯。朝輔任其放言。乃下詔問僧
T2103_.52.0283a20: 曰。棄父母之鬚髮。去君臣之章服。利在何
T2103_.52.0283a21: 門之中。益在何情之外。損益二宜請動妙
T2103_.52.0283a22: 釋。有濟法寺沙門襄陽釋法琳。憤激傅詞側
T2103_.52.0283a23: 聽機候。承有斯問即陳對曰。琳聞至道絶言
T2103_.52.0283a24: 豈九流能辯。法身無象非十翼所詮。但四趣
T2103_.52.0283a25: 茫茫飄淪慾海。三界蠢蠢顛墜邪山。諸子
T2103_.52.0283a26: 迷以自焚。凡夫溺而不出。至人所以降靈。大
T2103_.52.0283a27: 聖爲之興世。遂開解脱之門。示以安隱之路。
T2103_.52.0283a28: 於是天竺王種辭恩愛而出家。東夏貴遊厭榮
T2103_.52.0283a29: 華而入道。誓出二種生死。志求一妙涅槃。弘
T2103_.52.0283b01: 善以報四恩。立徳以資三有。此其利益也。毀
T2103_.52.0283b02: 形以成其志。故棄鬚髮美容。變俗以會其
T2103_.52.0283b03: 道。故去君臣華服。雖形闕奉親而内懷其孝。
T2103_.52.0283b04: 禮乖事主而心戢其恩。澤被怨親以成大順。
T2103_.52.0283b05: 福霑幽顯豈拘小違。上智之人。依佛語故爲
T2103_.52.0283b06: 益。下凡之類。虧聖教故爲損。懲惡則濫者
T2103_.52.0283b07: 自新。進善則通人感化。此其大略也
T2103_.52.0283b08:   出沙汰佛道詔唐祖太武皇帝
T2103_.52.0283b09: 門下釋迦闡教澄淨爲先。遠離塵垢斷除貪
T2103_.52.0283b10: ＊慾。所以弘宣勝業修殖善根。開導愚迷津梁
T2103_.52.0283b11: 品庶。是以敷演經教檢約學徒。調伏身心捨
T2103_.52.0283b12: 諸染著。衣服飮食咸資四輩。自正覺遷謝像
T2103_.52.0283b13: 法流行。末代陵遲漸以虧濫。乃有猥旋之
T2103_.52.0283b14: 侶。規自尊高。浮惰之人。苟避徭役。妄爲剃落
T2103_.52.0283b15: 託號出家。嗜慾無厭營求不息。出入閭里周
T2103_.52.0283b16: 旋闤闠。驅策畜産聚積貨財。耕織爲生估販
T2103_.52.0283b17: 成業。事同編戸迹等齊人。進違戒律之文。退
T2103_.52.0283b18: 無禮典之訓。至乃親行劫掠躬自穿窬。造作
T2103_.52.0283b19: 妖訛交通豪猾。毎罹憲網自陷重刑。黷亂眞
T2103_.52.0283b20: 如傾毀妙法。譬茲稂莠有穢嘉苗。類彼淤泥
T2103_.52.0283b21: 混夫清水。又伽藍之地本曰淨居。栖心之所
T2103_.52.0283b22: 理尚幽寂。近代以來多立寺舍。不求＊閑曠
T2103_.52.0283b23: 之境。唯趣喧雜之方。繕築崎嶇甍宇舛錯。招
T2103_.52.0283b24: 來隱匿誘納姦邪。或有接近 &MT01163;

邸隣邇屠酤。
T2103_.52.0283b25: 埃塵滿室羶腥盈道。徒長輕慢之心。有虧崇
T2103_.52.0283b26: 敬之義。且老氏垂化本貴冲。虚養志無爲
T2103_.52.0283b27: 遺情物外。全眞守一是謂玄門。驅馳世務尤
T2103_.52.0283b28: 乖宗旨。朕膺期馭宇興隆教法。深思利益情
T2103_.52.0283b29: 在護持。欲使玉石區分薫蕕有辯。長存妙道
T2103_.52.0283c01: 永固福田。正本澄源宜從沙汰。諸僧尼道士
T2103_.52.0283c02: 女官等。有精勤練行遵戒律者。並令就大寺
T2103_.52.0283c03: 觀居住。官給衣食勿令乏短。其不能精進戒
T2103_.52.0283c04: 行有闕者。不堪供養並令罷道。各還桑梓。所
T2103_.52.0283c05: 司明爲條式務依法教。違制之事悉宜停斷
T2103_.52.0283c06:   令道士在僧前詔并表唐太宗
T2103_.52.0283c07: 貞觀十一年駕巡洛邑。黄巾先有與僧論者。
T2103_.52.0283c08: 聞之於上。乃下詔云。老君垂範義在清虚。
T2103_.52.0283c09: 釋迦貽則理存因果。求其教也。汲引之迹殊
T2103_.52.0283c10: 途。求其宗也。弘益之風齊致。然大道之興肇
T2103_.52.0283c11: 於遂古。源出無名之始。事高有形之外。邁兩
T2103_.52.0283c12: 儀而運行。包萬物而亭育。故能經邦致治反
T2103_.52.0283c13: 樸還淳。至如佛教之興。基於西域。逮於後漢。
T2103_.52.0283c14: 方被中土。神變之理多方。報應之縁匪一。洎
T2103_.52.0283c15: 於近世崇信滋深。人冀當年之福。家懼來生
T2103_.52.0283c16: 之禍。由是滯俗者聞玄宗而大笑。好異者望
T2103_.52.0283c17: 眞諦而爭歸。始波涌於閭里。終風靡於朝庭。
T2103_.52.0283c18: 遂使殊俗之典。鬱爲衆妙之先。諸華之教。翻
T2103_.52.0283c19: 居一乘之後。流遯忘返于茲累代。今鼎祚克
T2103_.52.0283c20: 昌。既憑上徳之慶。天下大定。亦頼無爲之功。
T2103_.52.0283c21: 宜有解張闡茲玄化。自今已後齋供行立。至
T2103_.52.0283c22: 於稱謂道士女＊官可在僧尼之前。庶敦反本
T2103_.52.0283c23: 之俗暢於九有。尊祖之風貽諸萬葉。時京邑
T2103_.52.0283c24: 僧徒各陳極諫。有司不納。沙門智實後生俊
T2103_.52.0283c25: 頴内外兼明。携諸夙老隨駕陳表。乃至關口。
T2103_.52.0283c26: 其表略云。僧某等言。某年迫桑楡。始逢太平
T2103_.52.0283c27: 之世。貎同蒲柳。方値聖明之君。竊聞父有
T2103_.52.0283c28: 諍子君有諍臣。某等雖預出家。仍在臣子之
T2103_.52.0283c29: 例。有犯無隱。敢不陳之。伏見詔書。國家本
T2103_.52.0284a01: 系出自柱下。尊祖之風形于前典。頒告天下
T2103_.52.0284a02: 無徳而稱。令道士等在僧尼之上。奉以周
T2103_.52.0284a03: 旋豈敢拒詔。尋老君垂範治國治家。所佩服
T2103_.52.0284a04: 章亦無改異。不立館宇不領門人。處柱下以
T2103_.52.0284a05: 全眞。隱龍徳而養性。智者見之謂之智。愚者
T2103_.52.0284a06: 見之謂之愚。非魯司寇莫之能識。今之道士
T2103_.52.0284a07: 不遵其法。所著冠服並是黄巾之餘。本非老
T2103_.52.0284a08: 君之裔。行三張之穢術。棄五千之妙門。反同
T2103_.52.0284a09: 張陵漫行章句。從漢魏＊以來。常以鬼道化
T2103_.52.0284a10: 於浮俗。妄託老君之後。實是左道之苗。若位
T2103_.52.0284a11: 在僧之上。誠恐眞僞同流有損國化。如不陳
T2103_.52.0284a12: 奏何以表臣子之情。謹録道經及漢魏諸史
T2103_.52.0284a13: 佛先道後之事。如別所陳。伏願天慈曲垂聽
T2103_.52.0284a14: 覽
T2103_.52.0284a15:   今上制沙門等致拜君親勅一首
T2103_.52.0284a16: 勅旨君親之義在三之訓爲重。愛敬之道凡
T2103_.52.0284a17: 百之行攸先。然釋老二門雖理絶常境。恭孝
T2103_.52.0284a18: 之躅事協儒津。遂於尊極之地。不行跪拜之
T2103_.52.0284a19: 禮。因循自久迄乎茲辰。宋朝暫革此風。少選
T2103_.52.0284a20: 還遵舊貫。朕禀天經以揚孝。資地義而宣禮。
T2103_.52.0284a21: 奬以名教被茲眞俗。而瀬郷之基克成天構。
T2103_.52.0284a22: 連河之化付以國王裁制之由諒歸斯矣。今
T2103_.52.0284a23: 欲令道士女＊官僧尼於君皇后及皇太子其
T2103_.52.0284a24: 父母所致拜。或恐爽其恒情。宜付有司詳議
T2103_.52.0284a25: 奏聞
T2103_.52.0284a26: 龍朔二年四月十五日。光祿大夫右相太子
T2103_.52.0284a27: 賓客上柱國高陽郡開國公臣許敬宗宣
T2103_.52.0284a28:   大莊嚴寺僧威秀等上沙門不合拜俗表
T2103_.52.0284a29: 一首
T2103_.52.0284b01: 僧威秀等言。伏奉明詔令僧拜跪君父。義當
T2103_.52.0284b02: 依行理無抗旨。但以儒釋明教咸陳正諫之
T2103_.52.0284b03: 文。列化恢張倶進芻蕘之道。僧等荷國重恩。
T2103_.52.0284b04: 開以方外之禮。安居率土。得弘出俗之心。所
T2103_.52.0284b05: 以自古帝王齊遵其度。敬其變俗之儀。全其
T2103_.52.0284b06: 抗禮之迹。遂使經教斯廣代代漸多。宗匠攸
T2103_.52.0284b07: 遠時時間發。自漢及隋行人重阻。靈岫之風
T2103_.52.0284b08: 猶鬱。仙苑之化尚疏。未若皇運肇興隄封海
T2103_.52.0284b09: 外。五竺與五嶽同鎭。神州將大夏齊文。皇華
T2103_.52.0284b10: 之命載隆。輶軒之塗接軫。莫不欽斯聖迹興
T2103_.52.0284b11: 樹遺蹤固得。梵侶來儀相從不絶。今若返拜
T2103_.52.0284b12: 君父乖異群經。便登驚俗之譽。或陳輕毀之
T2103_.52.0284b13: 望。昔晋成幼冲。庾氷矯詔。桓楚飾詐。王謐抗
T2103_.52.0284b14: 言。及宋武晩季將隆虐政。制僧拜主尋還停
T2103_.52.0284b15: 息。良由事非經國之典。理越天常之儀。雖曰
T2103_.52.0284b16: 流言終纒顯議。況乃夏勃勅拜納上天之怒。
T2103_.52.0284b17: 魏燾行誅肆下癘之責。斯途久列備擧見聞。
T2103_.52.0284b18: 僧等奉佩慖惶投庇失厝。恐絲綸一發萬國
T2103_.52.0284b19: 通行。必使寰海望風。方弘失禮之譽。悠哉後
T2103_.52.0284b20: 代或接効尤之傳。伏惟陛下中興三寶慈攝
T2103_.52.0284b21: 四生。親承付囑之旨。用勵學徒之寄。僧等内
T2103_.52.0284b22: 遵正教固絶跪拜之容。外奉明詔令從儒禮
T2103_.52.0284b23: 之敬。俯仰惟谷慚懼實深。如不陳請有乖臣
T2103_.52.0284b24: 子之喩。或掩佛化便陷惘君之罪。謹列衆經
T2103_.52.0284b25: 不拜俗文。輕用上簡。伏願天慈賜垂照覽。則
T2103_.52.0284b26: 朝議斯穆終遵途於晋臣。委略常談畢歸度
T2103_.52.0284b27: 於齊后。塵黷威嚴惟深戰戢。謹言
T2103_.52.0284b28: 龍朔二年四月二十一日上
T2103_.52.0284b29:   時京邑僧等二百餘人。往蓬莱宮申表上
T2103_.52.0284c01: 請。左右相云。勅令詳議拜不拜未定。可待
T2103_.52.0284c02: 後集僧等乃退。於是大集西明。相與謀議
T2103_.52.0284c03: 共陳啓状。聞諸寮寀云
T2103_.52.0284c04:   西明寺僧道宣等上雍州牧沛王論沙門
T2103_.52.0284c05: 不應拜俗啓一首
T2103_.52.0284c06: 僧道宣等啓。自金河徙轍玉門揚化。歴經
T2103_.52.0284c07: 英聖載隆良輔。莫不拜首請道歸向知津。故
T2103_.52.0284c08: 得列刹相望仁祠棋布。天人仰福田之路。幽
T2103_.52.0284c09: 明懷正道之儀。清信之士林蒸。高尚之賓雲
T2103_.52.0284c10: 結。是使教分三法。垂萬載之羽儀。位開四部。
T2103_.52.0284c11: 布五乘之清範。頃以法海宏曠類聚難分。過
T2103_.52.0284c12: 犯滋彰。有塵御覽。下非常之詔。令拜君親。垂
T2103_.52.0284c13: 惻隱之懷。顯疏朝議。僧等荷斯明命感悼涕
T2103_.52.0284c14: 零。良由行缺光時。遂令上霑憂被。且自法教
T2103_.52.0284c15: 東漸亟渉 &T032876;

隆。三被屏除五遭拜伏。倶非休
T2103_.52.0284c16: 明之代。並是暴虐之君。故使布令非經國之
T2103_.52.0284c17: 謨。乖常致良史之誚。事理難返還襲舊津。伏
T2103_.52.0284c18: 惟大王統維京甸攝御機衡。道俗來蘇繁務
T2103_.52.0284c19: 攸靜。今法門擁閉聲教莫傳。據此靜障拔難
T2103_.52.0284c20: 之秋。拯溺扶危之日。僧等叩閽難及。徒鶴望
T2103_.52.0284c21: 於九重。天階罕登。終栖遑於百慮。所以干冐
T2103_.52.0284c22: 陳欵。披露冀得。俯被鴻私載垂提洽。是則遵
T2103_.52.0284c23: 崇付囑。清風被於九垓。正像更興。景福光於
T2103_.52.0284c24: 四海。不任窮塞之甚。具以啓聞。塵擾之深
T2103_.52.0284c25: ＊惟知慚惕。謹啓。四月二十五日
T2103_.52.0284c26: ＊西明寺僧道宣等上榮國夫人楊氏請

T2103_.52.0284c27:

論沙門不合拜俗啓一首

夫人帝后之母也
敬崇正化大建福

T2103_.52.0284c28:

門造像書經架築相續入出宮禁
榮問莫加僧等詣門致書云爾

T2103_.52.0284c29: ＊僧道宣等啓。自三寶東漸六百餘年。四俗立
T2103_.52.0285a01: 歸戒之因。五衆開福田之務。百王承至道之
T2103_.52.0285a02: 化。萬載扇＊惟聖之風。故得寰海知歸生靈迴
T2103_.52.0285a03: 向。然以慧日既隱千載有餘。正行難登嚴科
T2103_.52.0285a04: 易犯。遂有稊稗渉青田之穢。少壯懷白首之
T2103_.52.0285a05: 徴。備例前經聞＊于視聽。且聖人在隱凡僧程
T2103_.52.0285a06: 器。後代住持非斯誰顯。故金石泥素表眞像
T2103_.52.0285a07: 之容。法衣＊剔髮擬全僧之相。依而信毀報
T2103_.52.0285a08: 果兩分。背此繕修倶非正道。又僧之眞僞生
T2103_.52.0285a09: 熟難知。行徳淺深愚智齊惑。故經陳通供。如
T2103_.52.0285a10: 海之無窮。律制別科。若涯之有際。宗途既
T2103_.52.0285a11: 列名教是依。設出俗之威儀。登趣眞之圓徳。
T2103_.52.0285a12: 固使天龍致敬幽顯歸心。弘護在懷流功不
T2103_.52.0285a13: 絶。比以時經濁染人渉凋訛。竊服飾詐之徒。
T2103_.52.0285a14: 叨倖憑虚之侶。行無動於塵俗。道有翳於憲
T2103_.52.0285a15: 章。上聞御覽布君親之拜。乃迴天睠垂朝議
T2103_.52.0285a16: 之勅。僧等内省慚懼如灼如焚。相顧失守莫
T2103_.52.0285a17: 知投厝。仰惟佛教通屬四部。幽明敢懷竊
T2103_.52.0285a18: 議。夫人當斯遺寄。況復體茲正善崇建爲心。
T2103_.52.0285a19: 垂範宮闈成明道俗。今三寶淪溺成濟在縁。
T2103_.52.0285a20: 輒用諮陳。希垂救濟。如蒙拯拔依舊住持。則
T2103_.52.0285a21: 付囑是歸弘護斯在。輕以聞簡追深悚息。謹
T2103_.52.0285a22: 啓。四月二十七日
T2103_.52.0285a23: 西明寺僧道宣等序佛教隆替事簡諸宰
T2103_.52.0285a24: 輔等状一首
T2103_.52.0285a25: 列子云。周穆王時西極有化人來。反山川移
T2103_.52.0285a26: 城邑。千變萬化不可窮極。穆王敬之若神重
T2103_.52.0285a27: 之若聖。此則佛化之初及也。朱仕行釋道安
T2103_.52.0285a28: 經録云。秦始皇時西域沙門十八人來化始
T2103_.52.0285a29: 皇。弗從禁之。夜有金剛丈六人。破獄出之。
T2103_.52.0285b01: 始皇稽首謝焉。漢書云。武帝元狩中。開西
T2103_.52.0285b02: 域獲金人。率長丈餘。列之甘泉宮。帝以爲大
T2103_.52.0285b03: 神。燒香禮拜。後遣張騫往大夏尋之。云有身
T2103_.52.0285b04: 毒國。即天竺也。彼謂浮圖。即佛陀也。此初知
T2103_.52.0285b05: 佛名相云。成帝都水使者劉向云。向檢藏書。
T2103_.52.0285b06: 往往見有佛經。此即周秦已行。姑皇焚之不
T2103_.52.0285b07: 盡。哀帝元壽中。使景憲往大月氏國。因誦浮
T2103_.52.0285b08: 圖經還。于時漢境稍行齋戒。據此曾聞佛
T2103_.52.0285b09: 法。中途潜隱重此中興
T2103_.52.0285b10: 後漢明帝永平中。上夢金人飛行殿前。乃使
T2103_.52.0285b11: 秦景等往西域尋佛法。遂獲三寶東傳雒陽。
T2103_.52.0285b12: 畫釋迦立像。是佛寶也。翻四十二章經。是法
T2103_.52.0285b13: 寶也。迦竺來儀。是僧寶也。立寺於＊雒城西
T2103_.52.0285b14: 門。度人開化自近之遠。展轉住持終於漢祚。
T2103_.52.0285b15: 魏氏一代五主四十五年。隆敬漸深不聞拜
T2103_.52.0285b16: 毀。呉氏江表四主五十九年。孫權創開佛法。
T2103_.52.0285b17: 感瑞立寺名爲建初。其後孫皓虐政將事除
T2103_.52.0285b18: 屏。諸臣諫之乃止。召僧而受五戒
T2103_.52.0285b19: 蜀中二主四十三年。于時軍國謀猷佛教無
T2103_.52.0285b20: 聞信毀。晋司馬氏東西立政。一十二主。一百
T2103_.52.0285b21: 五十六年。中朝四帝崇信之極不聞異議。唯
T2103_.52.0285b22: 東晋成帝咸康六年。丞相王導太尉庚亮薨
T2103_.52.0285b23: 後庾氷輔政。帝在幼冲。爲帝出詔令僧致拜。
T2103_.52.0285b24: 時尚書令何充尚書謝廣等。議不合拜。往
T2103_.52.0285b25: 返三議。當時遂寢。爾後六十二年。安帝元
T2103_.52.0285b26: 初中。太尉桓玄以震主之威下書令拜。尚書
T2103_.52.0285b27: 令桓謙中書王謐等抗諫曰。今沙門雖意深
T2103_.52.0285b28: 於敬。不以形屈爲禮。迹充率土而趣超方内。

T2103_.52.0285b29:

是以外國之君莫不降禮

如育王等
禮比丘事

良以道在

T2103_.52.0285c01:

則貴。不以人爲輕重

如魏文之軾干木
漢光之遇子陵等

尋大法東

T2103_.52.0285c02: 流爲日諒久。雖風移政易。而弘之不異。豈不
T2103_.52.0285c03: 以獨絶之化。有日用於陶漸。清約之風。無
T2103_.52.0285c04: 害於隆平者乎。玄又致書廬山遠法師。序老
T2103_.52.0285c05: 子均王侯於三大。遠答以方外之儀。不隷諸
T2103_.52.0285c06: 華之禮。乃著沙門不敬王者論五篇。其事由
T2103_.52.0285c07: 息。及安帝返政。還崇信奉終於恭帝。有宋劉
T2103_.52.0285c08: 氏八君五紀。雖孝武大明六年暫制拜君。尋
T2103_.52.0285c09: 依先政。齊梁陳氏三代一百一十餘年。隆敬
T2103_.52.0285c10: 盡一信重逾深。中原魏氏十有餘君一百五
T2103_.52.0285c11: 十五年。佛法大行。備見魏收良史。唯太武眞
T2103_.52.0285c12: 君七年聽讒滅法。經於五載感癘而崩。還興
T2103_.52.0285c13: 佛法終於靜帝。自晋失御中原。江表稱帝。國

T2103_.52.0285c14:

分十六

謂五涼四燕三秦
二趙夏蜀是也

斯諸僞政信法不虧。唯

T2103_.52.0285c15: 赫連佛佛據有夏州。兇暴無厭以殺爲樂。佩
T2103_.52.0285c16: 像背上令僧禮之。後爲震死。尋爲北代所呑。
T2103_.52.0285c17: 妻子刑刻具如簫子顯齊書。高齊在鄴六
T2103_.52.0285c18: 帝二十八年。信重逾前國無兩事。宇文周氏
T2103_.52.0285c19: 五帝二十五年。初武帝信重佛法。後納張賓
T2103_.52.0285c20: 之議。便受道法將除佛教。有安法師。著二教
T2103_.52.0285c21: 論以抗之。論云。九流之教。教止其身。名爲外
T2103_.52.0285c22: 教。三乘之教。教靜心惑。名爲内教。老非教
T2103_.52.0285c23: 主。易謙所攝。帝聞之存廢理乖。遂雙除屏。不
T2103_.52.0285c24: 盈五載身歿政移。隋氏承運二帝三十七年。
T2103_.52.0285c25: 文帝崇信載興佛法。海内置塔。百有餘州。皆
T2103_.52.0285c26: 發休瑞。具如圖傳。煬帝嗣録改革前朝。雖
T2103_.52.0285c27: 令致敬僧竟不屈。自大化東漸六百餘年。三
T2103_.52.0285c28: 被誅除五令致拜。既乖經國之典。又非休明
T2103_.52.0285c29: 之政。刳斮之虐被於亂朝。抑挫之儀揚於絶
T2103_.52.0286a01: 代。故使事理乖常尋依舊轍。良以三寶爲歸
T2103_.52.0286a02: 戒之宗。五衆居福田之位。雖信毀交貿殃咎
T2103_.52.0286a03: 推移。斯自人有 &T032876;

隆。據道曾無興廢。所以千
T2103_.52.0286a04: 餘大聖出賢劫之大期。壽六萬年。住釋門之
T2103_.52.0286a05: 正法。況乃十六尊者作化於三洲。九億應供
T2103_.52.0286a06: 護持於四部。據斯以述歴數未終。焉得情斷
T2103_.52.0286a07: 同符儒典。且易之蠱爻不事王侯。禮之儒行
T2103_.52.0286a08: 不臣天子。在俗四位。尚有不屈之人。況棄俗
T2103_.52.0286a09: 從道。而便責同臣妾之禮。又昊天上帝嶽瀆
T2103_.52.0286a10: 靈祇君人之主。莫不祭饗而下拜。今僧受佛
T2103_.52.0286a11: 戒形具佛儀。天龍八部奉其道而仰其容。莫
T2103_.52.0286a12: 不拜伏於僧者。故得冥祐顯徴祥瑞雜沓。聞
T2103_.52.0286a13: 之前傳。豈復同符老氏均王侯於三大者哉。
T2103_.52.0286a14: 故沙門之宅生也。財色弗顧榮祿弗縻。觀時
T2103_.52.0286a15: 俗若浮雲。逹形命如陽焔。是故號爲出家人
T2103_.52.0286a16: 也。故出家不存家人之禮。出俗無霑處俗之
T2103_.52.0286a17: 儀。其道顯然。百代不易之令典者也。其流極
T2103_.52.0286a18: 廣故略述之◎
T2103_.52.0286a19: ◎今列佛經論明沙門不敬俗者。梵綱經下
T2103_.52.0286a20: 卷云。出家人法不禮拜國王父母六親。亦不
T2103_.52.0286a21: 敬事鬼神。涅槃經第六卷云。出家人不禮敬在
T2103_.52.0286a22: 家人。四分律云。佛令諸比丘長幼相次禮拜。
T2103_.52.0286a23: 不應禮拜一切白衣。佛本行經第五十三卷云。
T2103_.52.0286a24: 輸頭檀王與諸眷屬百官。次第禮佛已。佛言。
T2103_.52.0286a25: 王今可禮優波離等諸比丘。王聞佛教即從
T2103_.52.0286a26: 座起。頂禮五百比丘新出家者。次第而禮。薩
T2103_.52.0286a27: 遮尼乾經云。若謗聲聞辟支佛法及大乘法。

T2103_.52.0286a28:

毀呰留難者。犯根本罪

今僧依大小乘經不拜君親
是奉佛教今乃令違佛教拜

T2103_.52.0286a29:

跪俗人即不信
佛語犯根本罪

又謗無善惡業報不畏後代。自作

T2103_.52.0286b01: 教人堅住不捨。是名根本重罪。大王。若犯此
T2103_.52.0286b02: 罪不自悔者。燒滅善根受無間苦。以王行此
T2103_.52.0286b03: 不善重業故。梵行羅漢諸仙聖人出國而去。
T2103_.52.0286b04: 諸天悲泣諸善鬼神不護其國。大臣輔相諍
T2103_.52.0286b05: 競相害。四方賊起天王不下。龍王隱伏水旱
T2103_.52.0286b06: 不調。死亡無數。時人不知是過。而怨諸天訴
T2103_.52.0286b07: 諸鬼神。是故行法行王爲救此苦。不行此過。
T2103_.52.0286b08: 廣如經説。更有諸論文多不載
T2103_.52.0286b09: 僧道宣等白朝宰群公。伏見詔書令僧致敬
T2103_.52.0286b10: 君父。事理深遠非淺情能測。夫以出家之迹
T2103_.52.0286b11: 列聖齊規。眞俗之科百王同軌。干木在魏。高
T2103_.52.0286b12: 杭而謁文侯。子陵居漢。長揖而尋光武。彼稱
T2103_.52.0286b13: 小道尚懷高蹈之門。豈此沙門不垂＊閑放
T2103_.52.0286b14: 之美。但以三寶嚮位。用敷歸敬之儀。五衆
T2103_.52.0286b15: 陳誠。載啓福田之道。今削同儒禮。則佛非出
T2103_.52.0286b16: 俗之人。下拜君父。則僧非可敬之色。是則三
T2103_.52.0286b17: 寶通廢。歸戒絶於人倫。儒道是師孔經尊於
T2103_.52.0286b18: 釋典。在昔晋宋備有前規。八座詳議足爲龜
T2103_.52.0286b19: 鏡。僧等荷國重寄開放出家。奉法行道仰承
T2103_.52.0286b20: 聖則。忽令致拜有累深經。俯仰栖遑罔知投
T2103_.52.0286b21: 庇。謹列内經及以故事。具擧如前。用簡朝議
T2103_.52.0286b22: 請垂詳採。敬白。至五月十五日。大集文武
T2103_.52.0286b23: 官僚九品＊以上并州縣官等千有餘人。總坐
T2103_.52.0286b24: 中臺都堂將議其事。時京邑西明寺沙門道
T2103_.52.0286b25: 宣。大莊嚴寺沙門威秀。大慈恩寺沙門靈會。
T2103_.52.0286b26: 弘福寺沙門會隱等三百餘人。并將經文及
T2103_.52.0286b27: 以前状。陳其故事以申厥理。時司禮太常伯
T2103_.52.0286b28: 隴西郡王博叉謂諸沙門曰。勅令俗官詳議。
T2103_.52.0286b29: 師等可退。時群議紛紜不能畫一。隴西王曰。
T2103_.52.0286c01: 佛法傳通帝代既遠。下勅令拜君親又許朝
T2103_.52.0286c02: 議。今衆人立理未可通遵。司禮既曰職司。可
T2103_.52.0286c03: 先建議。同者署名。不同則止。時司禮大夫孔
T2103_.52.0286c04: 志。約執筆述状如後。令主事大讀訖。遂依位
T2103_.52.0286c05: 署。人將太半。左肅機崔餘慶曰。勅令司別立
T2103_.52.0286c06: 議。未可轍承。司禮請散可各隨別状送臺。時
T2103_.52.0286c07: 所送議文抑揚駁雜。今謹依所司上下區以
T2103_.52.0286c08: 別之。先列不拜之文。次陳兼拜之状。後述致
T2103_.52.0286c09: 拜之議。善惡咸録件之如左焉
T2103_.52.0286c10: 中臺司禮太常伯隴西王博叉大夫孔志
T2103_.52.0286c11: 約等議一首
T2103_.52.0286c12: 竊以凡百在位。雖存敬上之道。當其爲師尚
T2103_.52.0286c13: 有不臣之義。況佛之垂法事超俗表。＊剔髮同
T2103_.52.0286c14: 於毀傷。擁錫異乎簪紱。出家非色養之境。離
T2103_.52.0286c15: 塵豈策名之地。功深濟度道極崇高。何必破
T2103_.52.0286c16: 彼玄門牽斯儒轍。披釋服而爲孔拜。處俗塗
T2103_.52.0286c17: 而當法禮。存其教而毀其道。求其福而屈其
T2103_.52.0286c18: 身。再三研覈謂乖通理。又道之爲教雖全髮
T2103_.52.0286c19: 膚。出家超俗其歸一揆。加以遠標天構大啓
T2103_.52.0286c20: 皇基。義藉尊嚴式符高尚。並仍舊貫無點彝
T2103_.52.0286c21: 章。如必改作恐非稽古。雖君親崇敬用軫神
T2103_.52.0286c22: 衷。道法難虧還留睿想。既奉詢芻之詔。敢罄
T2103_.52.0286c23: 塵嶽之誠。懼不愜允。追深戰惕
T2103_.52.0286c24: 司元議＊一首
T2103_.52.0286c25: 肖形二氣。嚴父稱莫大之尊。資用五材。元
T2103_.52.0286c26: 后標則天之貴。至於 &T016254;

跪曲拳之禮。陶化之
T2103_.52.0286c27: 侶同遵。服勤就養之方。懷生之倫共紀。凡在
T2103_.52.0286c28: 君父理絶名言。而老釋二門出塵遺俗。虚無
T2103_.52.0286c29: 一旨離有會空。瑞見毘耶。闡慈悲之偈。氣浮
T2103_.52.0287a01: 函谷。開道徳之篇。處木雁之間。養生在慮。罷
T2103_.52.0287a02: 色聲之相。寂滅爲心。執禮蹈儀者。靡窮其要
T2103_.52.0287a03: 妙。懷忠履孝者。未酌其波瀾。理存太極之先。
T2103_.52.0287a04: 事出生靈之表。故尊其道則異其服。重其教
T2103_.52.0287a05: 則變其禮。爰自近古迄乎末葉。雖沿革暫乖
T2103_.52.0287a06: 而斯道無墜。洎哀纒雙樹慟結三號。防後進之
T2103_.52.0287a07: 虧風。約儒宗以控法。故當輔成舊教。豈應裁
T2103_.52.0287a08: 制新儀。誠宜屈宸扆之嚴。申方外之旨。委尊
T2103_.52.0287a09: 親之重。縱環中之遊。愚管斟量遵故爲允
T2103_.52.0287a10: 司戎議＊一首
T2103_.52.0287a11: 臣聞三災變火六度逾凝。二字爲經百成攸
T2103_.52.0287a12: 緬。是以白毫著相。闡一乘於萬劫。紫氣浮影。
T2103_.52.0287a13: 混萬殊於一致。爰有儒津復軔殊軫。秀天地
T2103_.52.0287a14: 陰陽之禀。禮君臣父子之穆。故知循名責實
T2103_.52.0287a15: 矩跡端形。則教先於闕里。齋心力行修來悔
T2103_.52.0287a16: 往。則化漸於連河。釋爲内防。雅有制於魏闕。
T2103_.52.0287a17: 儒爲外檢。不能括其靈臺。別有玄宗素範振
T2103_.52.0287a18: 蕩風物。翾鵬逸鷃促椿遼菌。無爲無事何得
T2103_.52.0287a19: 何失。然則道佛二教倶爲三寶。佛以佛法僧
T2103_.52.0287a20: 爲旨。道以道經師爲義。豈直攝生有託陶性
T2103_.52.0287a21: 通資。信亦爲政是基裨聲濃化。而比丘未諭
T2103_.52.0287a22: 先生多僻。恃出俗而浮逸。以矜傲爲誇誕。
T2103_.52.0287a23: 處匹夫之賤。直形骸於萬乘。忘子育之恩。不
T2103_.52.0287a24: 降屈於三大。固君父所宜革。乃臣子所知非。
T2103_.52.0287a25: 遂降綸璽是改其弊。雖履孝居忠昌言改轍。
T2103_.52.0287a26: 而稽古愛道參酌群情。懷響者谷不銷聲。撫
T2103_.52.0287a27: 塵者山無隔細。必備輿人之頌。以貢芻蕘之
T2103_.52.0287a28: 説。何則柱史西浮千有餘祀。法流東漸六百
T2103_.52.0287a29: 許年。雖暦變市朝而事無損益。唯庾氷責沙
T2103_.52.0287b01: 門之拜。桓玄議比丘之禮。幸有何充進奏慧
T2103_.52.0287b02: 遠陳書。事竟不行道終不墜。是以大易經綸
T2103_.52.0287b03: 三聖。蠱象不事王侯。大禮充牣兩儀儒行不
T2103_.52.0287b04: 臣天子。亦有嚴陵踞謁光武。亞夫長揖漢文。
T2103_.52.0287b05: 介冑豈曰觸麟。故人不爲纓網。惟舊詎先師
T2103_.52.0287b06: 道。法侶何後戎昭。上則九天眞皇十地菩薩。
T2103_.52.0287b07: 下則南山四皓淮南八公。或順風而禮謁。或
T2103_.52.0287b08: 御氣而遊處。一以貫之靡得而屈。十室忠信
T2103_.52.0287b09: 亦豈無其人哉。五刑之設關三木者不拜。
T2103_.52.0287b10: 豈五徳之具居三服者拜之。罪之不責。恭肅
T2103_.52.0287b11: 徳之誠足容養。然則含識之類。懷生之流。莫
T2103_.52.0287b12: 不致身以輸忠。彼則不臣王者。莫不竭力而
T2103_.52.0287b13: 尊孝。彼則不敬其親。雖約㢮三章律輕三
T2103_.52.0287b14: 尺。有一於此。三千其大。而不被以嚴誅。嫈於
T2103_.52.0287b15: 巨責者。豈不以道釋與堯孔殊制。傷毀與禮
T2103_.52.0287b16: 教正乖。蓮華非結綬之色。貝葉異削珪之旨。
T2103_.52.0287b17: 人以束帶爲彝章。道則冠而不帶。人以束髮
T2103_.52.0287b18: 爲華飾。釋則落而不容。去國不爲不忠。辭家
T2103_.52.0287b19: 不爲不孝。出塵滓割愛於君親。奪嗜欲棄情
T2103_.52.0287b20: 於妻子。理乃區分於物類。不可涯檢於常塗。
T2103_.52.0287b21: 生莫重於父母。子則不謝。施莫厚於天地。物
T2103_.52.0287b22: 則不答。君親之恩事絶名象。豈稽首拜首可
T2103_.52.0287b23: 酬萬分之一者歟。出家之於君父。豈曰全無
T2103_.52.0287b24: 輸報。一念必以人王爲願首。四諦則於父母
T2103_.52.0287b25: 爲弘益。方祛塵劫永離死生。豈與夫屈膝爲
T2103_.52.0287b26: 盡忠。色養爲純孝而已矣。必包之俗境。處之
T2103_.52.0287b27: 儒肆。屈其容降其禮。則不孝莫過於絶嗣。何
T2103_.52.0287b28: 不制以婚姻。不忠莫大於不臣。何不令稱臣
T2103_.52.0287b29: 妾。以袈裟爲朝服。稱貧道而趨拜。儀範兩失
T2103_.52.0287c01: 名稱兼舛。深恐一跪之益。不加萬乘之尊。一
T2103_.52.0287c02: 拜之勞式彰三服之墜。則所不可而豈然乎。
T2103_.52.0287c03: 王者無父事三老。無兄事五更。君人之尊亦
T2103_.52.0287c04: 有所敬。法服之敬不敬其人。若屈其數則卑
T2103_.52.0287c05: 其道。＊數而可卑道則云缺矣。豈若存敬於
T2103_.52.0287c06: 己。存道於物。敬存則己適。道在則物尊。尊
T2103_.52.0287c07: 道所以敬於物。敬物亦所以尊於己也。況復
T2103_.52.0287c08: 形猶身也。道若影焉。身既如聲。道亦如響。形
T2103_.52.0287c09: 動則影隨。聲揚則響應。道崇則形寵。身替
T2103_.52.0287c10: 則道息。豈可使居身之道屈於道外之身。豈
T2103_.52.0287c11: 可使方外之人存於身中之敬。又彼守一居
T2103_.52.0287c12: 道不離塵俗。若可拜之是謂俗之道而可俗
T2103_.52.0287c13: 俗又參道。則一當有二而道不專行矣。安可
T2103_.52.0287c14: 以區道俗之常域保專一之至誠哉。據僧祇
T2103_.52.0287c15: 律。敬袈裟如敬佛塔。謂袈裟爲福田衣。衣名
T2103_.52.0287c16: 銷痩。取能銷痩煩惱。鎧名忍辱。取能降伏魔
T2103_.52.0287c17: 軍。亦喩蓮華不染泥滓。亦爲諸佛之所幢相。
T2103_.52.0287c18: 則袈裟之爲義其至矣。夫若損茲佛塔壞彼
T2103_.52.0287c19: 幢相。將輕忍辱更貶福田。甚用危疑終迷去
T2103_.52.0287c20: 取。解衣而拜則越俗非章甫之儀。整服而趨
T2103_.52.0287c21: 則緇衣異朝宗之典。故禪幽舍衞之境。歩屏
T2103_.52.0287c22: 高門之地。理絶朝請事乖榮謁。豈不謂我崇
T2103_.52.0287c23: 其道。所以彼請其來。請而卑之復何爲者。廬
T2103_.52.0287c24: 山爲道徳所居。不在搜揀之例。甘棠爲聽訟
T2103_.52.0287c25: 所息。式致勿翦之思。山與樹之無心。且以徳
T2103_.52.0287c26: 而存物。法與道之有裕。豈崇道而遺人。語曰。
T2103_.52.0287c27: 人能弘道則道亦須人而行也。王人雖微位。
T2103_.52.0287c28: 在諸矦之上。行道之輩焉復可卑其禮。若謂
T2103_.52.0287c29: 兩爲欺詭。則可一而寢之。寢之之道則芟薙之
T2103_.52.0288a01: 之謂。是則所奪者多。何止降屈而已。若謂兩
T2103_.52.0288a02: 爲濃助。則宜崇之。崇之之道則尊貴之之
T2103_.52.0288a03: 謂。豈可尊貴其道而使其恭敬哉。假以金翠
T2103_.52.0288a04: 爲眞儀。不以金翠而増肅。以芻狗而尊像。不
T2103_.52.0288a05: 以芻狗而加輕。肅敬終寄於道輕重不係於
T2103_.52.0288a06: 物。物之不能遷道。亦猶道之恒隨於物矣。沙
T2103_.52.0288a07: 門横服於己。資法服而爲貴。莫不敬其法服
T2103_.52.0288a08: 而豈係於人乎。不拜之典義高經律。法付國
T2103_.52.0288a09: 王事資持護。法爲常也。常行不易。一隅可革
T2103_.52.0288a10: 千門或爽。通有護法之資。塞有墜法之慮。與
T2103_.52.0288a11: 其墜之曷若護之。何必屈折於僧容。盤辟於
T2103_.52.0288a12: 法服。使萬國歸依者居蔕芥於其間哉。語曰
T2103_.52.0288a13: 因人所利而利之。則利之之術亦可因其精
T2103_.52.0288a14: 詣而爲利矣。洎乎日光上照皇運攸宗。海接
T2103_.52.0288a15: 天潢枝連寶構。藉無上之道。闡無疆之業。別
T2103_.52.0288a16: 氏他族敬猶崇往。神基靈泒道豈撝今。此爲
T2103_.52.0288a17: 甚不可一也。月氏東國寶祚斯俟。定水玄波
T2103_.52.0288a18: 法雲彩潤。高解脱之慶。演常住之福。王前
T2103_.52.0288a19: 帝昔尚或攸遵。主聖臣良胡寧此變。臣愚千
T2103_.52.0288a20: 慮萬不一得。儻縁斯創造無益將來。於恒河
T2103_.52.0288a21: 沙劫有毫釐之累。雖率土碎首群生粉骨。何
T2103_.52.0288a22: 以塞有隱之責。蠲不忠之罪。此爲甚不可二
T2103_.52.0288a23: 也。臣所以汲汲其事區區其誠。掻首捫心隳
T2103_.52.0288a24: 肝瀝膽。伏願聖朝重興至教。恒春柰苑永轉
T2103_.52.0288a25: 法輪。一心歡録其人。百祚遠光於帝册。則
T2103_.52.0288a26: 雖死猶生朝夕可矣。竊惟詔旨微婉義難適
T2103_.52.0288a27: 莫。天情畫一則可使由之。睿想傍求。則誰
T2103_.52.0288a28: 不竭慮。臣以庸昧何足寓言。以兩教爲無。則
T2103_.52.0288a29: 崇之於聖運。聖而崇之則非無矣。以兩教爲
T2103_.52.0288b01: 有。則筆削於明時。時而削之恐非有矣。斯
T2103_.52.0288b02: 所以岐路徘徊兩端交戰。道宜存跡理未懕
T2103_.52.0288b03: 心。管豈天窺蛙焉海測。理絶庶幾之外。事超
T2103_.52.0288b04: 智識之表。自可懷鉛閣筆扣寂銷聲。而欲鳥
T2103_.52.0288b05: 處程言竽中竊吹。將聳聾聽而齊俗。與瞽視
T2103_.52.0288b06: 而均叟。雖有罄於心靈。終不詣於聞見也。直
T2103_.52.0288b07: 以八風迥扇。萬籟咸貢其音。兩曜昇暉。千形
T2103_.52.0288b08: 不匿其影。茲焉企景是庶轉規。就日心葵輸
T2103_.52.0288b09: 涓驛露。而靦顏漿夏履薄氷春。兢惕已甚。赧
T2103_.52.0288b10: 畏交集。謹議
T2103_.52.0288b11: 司刑太常伯劉祥道
T2103_.52.0288b12: 竊以朝廷之叙肅敬爲先。生育之恩色養爲
T2103_.52.0288b13: 重。釋老二教今悉反之。抗禮於帝王。受敬於
T2103_.52.0288b14: 父母。而優容自昔迄乎今代。源其深致蓋有
T2103_.52.0288b15: 以然。諒由剔髮有異於冠冕。袈裟無取於章
T2103_.52.0288b16: 服。出家故無家人之敬。捨俗豈拘朝廷之禮。
T2103_.52.0288b17: 至於玄教清虚道風遐曠。高尚其事不屈王
T2103_.52.0288b18: 矦。帝王有所不臣。蓋此之謂。國家既存其道
T2103_.52.0288b19: 所以不屈其身。望准前章無違舊貫。謹議。議
T2103_.52.0288b20: 拜者。明沙門應致拜也。昔皇覺御㝢尚開
T2103_.52.0288b21: 信毀之源。豈惟像末不流弘約之議。頃以法
T2103_.52.0288b22: 海宏曠類聚難分有穢玄猷。頗聞朝聽。致使
T2103_.52.0288b23: 拘文之士。廢道從人。較而言之。未曰通方之
T2103_.52.0288b24: 巨唱也。余所以考諸故實隨而彈焉。庶崇佛
T2103_.52.0288b25: 君子。或能詳覽
T2103_.52.0288b26: 議沙門兼拜状合三首
T2103_.52.0288b27: 左威衞長史崔安都録事沈玄明等議状一
T2103_.52.0288b28: 首
T2103_.52.0288b29: 竊以紫氣騰眞。玄牝之風西被。白虹沈化。涅
T2103_.52.0288c01: 槃之蘊東流。轡羽驤霞。影王京而凝衆妙。
T2103_.52.0288c02: 津慈照寂。啓金園而融至道。義冠空有。理洞
T2103_.52.0288c03: 希夷。祛濟塵蒙薫滌因累。神道裨教茲焉有

T2103_.52.0288c04:

徴。坦躅業已遵從。流弊義資懲革

彈曰守法
高尚稱爲

T2103_.52.0288c05:

流弊違經拜俗謂之懲
革即事不可其如理何

原夫在三之敬六位。峻

T2103_.52.0288c06: 尊卑之象。百行之本四始。旌罔極之談。本立
T2103_.52.0288c07: 然後道生。敬形於焉禮穆。寔王化之始。乃天
T2103_.52.0288c08: 地之經。佛以法爲師。帝以天爲則。域中有四
T2103_.52.0288c09: 大王者居一焉。王道既其齊衡。天法固乃同
T2103_.52.0288c10: 貫。身爲法器法惟道本。黄冠慕道緇裳奉

T2103_.52.0288c11:

佛。致敬君父眇契玄波＊

彈曰。佛法乃寰外之尊。
帝王爲域中之大。教存

T2103_.52.0288c12:

而令屈折。不羈還類編人。此乃
法水壅而不流。何玄波之眇契耶

且夫戒録纔高。

T2103_.52.0288c13: 猶盡肅於膜拜。況乎貴賤懸邈頓遺恭於屈

T2103_.52.0288c14:

膝＊

彈曰。王謐云。沙門所以上下相敬而抗禮。宸居者
良以宗致既同則長幼成序。津途有隔則義無降屈。

T2103_.52.0288c15:

誠哉是言。可
爲龜鏡矣

必以山林獨往物我兼忘。混親疏

T2103_.52.0288c16: 齊寵辱。惠我不爲是。損己詎稱非。自當泯若
T2103_.52.0288c17: 無情。湛然恒寂。安假仰迦維而頓顙。覿天尊

T2103_.52.0288c18:

而雅拜。塵容不異俗。致敬未乖眞＊

彈曰。沙門
落采披緇。

T2103_.52.0288c19:

道俗懸隔拜違佛教。具顯經文。而言敬未
乖眞容不異俗。此乃指南爲北。反白成玄

且伯陽緒訓

T2103_.52.0288c20: 於和光。不輕演教於常禮。妙協謙尊之徳。遠

T2103_.52.0288c21:

符隣照之規

伯陽誕自姫周。身充柱史。爲官則王朝之
一職。言道儒宗之一流拜伏君親固其宜

T2103_.52.0288c22:

矣。至若不輕之禮四衆乃權道之一時。其猶
文命入裸俗而解裳。不可例率土以爲模楷

又三極之

T2103_.52.0288c23:

中師居其末。末猶展敬。本何疑哀＊

彈曰。釋衆
所以師資

T2103_.52.0288c24:

相敬。正以教義不殊故耳。非
是約本末而言。何孟浪之甚也

若以袈裟異乎龍黼。

T2103_.52.0288c25: 縠巾殊於鷩弁。服既戎矣。拜何必華。各循
T2103_.52.0288c26: 其本無爽彝式。其有素履貞遯清規振俗神
T2103_.52.0288c27: 化肹響戒行精勤。藻掞桐鸞梵清霄鶴。錦
T2103_.52.0288c28: 旌徴獸瓊符御靈。徳秀年耆。蠲其拜禮。自餘
T2103_.52.0289a01: 初學後進聲塵寂寥。並令盡敬君父。請即編

T2103_.52.0289a02:

之恒憲＊

彈曰。若以不拜爲非。則徳秀年耆詎宜蠲免。
若以不拜爲是。則後進初學無宜令拜進退矛

T2103_.52.0289a03:

盾去取自乖。請即編之
恒憲。何所見之短乎

如此則進徳修業。出塵之

T2103_.52.0289a04: 軌彌隆。苦節棲壇。入道之心逾勵。玄風斯遠

T2103_.52.0289a05:

國章＊惟緝。庶可以詳示景。則靜一訛弊＊

彈曰。
以乖

T2103_.52.0289a06:

宗爲景。則謂守法爲訛
弊。約斯以驗餘何可觀

自我作古奚舊之拘。夫鏡

T2103_.52.0289a07: 非常之理。必藉非常之照。天鑒玄覽體睿甄
T2103_.52.0289a08: 微。探象外之遺宗。極環中之幽致。雖則暫
T2103_.52.0289a09: 駭常聽。抑亦終嫈大道。謹議
T2103_.52.0289a10: 右清道衞長史李洽等議＊状一首
T2103_.52.0289a11: 竊以道教冲虚釋門祕寂。至於照仁濟物崇

T2103_.52.0289a12:

義爲心。乃睠儒風理言不異

彈曰。儒教所明不
踰寰域。釋宗所

T2103_.52.0289a13:

辯高出見聞。故魏東陽王丕曰。佛法冲
洽非儒墨者所知。今言不異。何多謬耶

至若宿徳耄

T2103_.52.0289a14: 齒。戒律無虧。栖林遯谷。高尚其事。若斯儔輩
T2103_.52.0289a15: 可致尊崇。其有弱齔蒙求薫修靡譽。背眞混

T2103_.52.0289a16:

俗心行多違。以此不拜義難通允＊

彈曰。夫稱沙
門者何也。謂

T2103_.52.0289a17:

紹法象賢。發蒙啓化。儀乏搢紳之飾。教殊廊廟之規
求宗故所以直骸孰可分其徳業。矯俗故由茲抗禮。寧容

T2103_.52.0289a18:

隔以
尊卑

但在家在國事親事君。不拜之儀何可以

T2103_.52.0289a19:

訓＊

彈曰。誠哉奉君親者無宜不拜。沙門不
事王侯。背恩天屬。以拜爲訓。似未之思

望請勒

T2103_.52.0289a20: 拜垂憲於後。謹議
T2103_.52.0289a21: 長安縣令張松壽議＊状一首
T2103_.52.0289a22: 竊惟。佛道二門虚寂一致。縱不能練心方外
T2103_.52.0289a23: 擯影人間。猶須迹與俗分事與時隔。然今出
T2103_.52.0289a24: 家之輩多雜塵伍。外以不屈自高。内以私謁

T2103_.52.0289a25:

爲務。徒有入道之名。竟無離俗之實＊

彈曰。不
科簡懲

T2103_.52.0289a26:

屈者奉法而然。私謁者誠違教義。只可峻其
彼不逞之流。寧容縱火崑崗而欲倶焚玉石耶

至若君

T2103_.52.0289a27: 親之地禮兼臣子。孝敬所宗義深家國。不有
T2103_.52.0289a28: 制度何以經綸。望請僧尼道士女冠等。道爲
T2103_.52.0289a29: 時須事因法會者。雖在君后聽依舊式。捨此
T2103_.52.0289b01: 以往並令讃拜。若歸覲父母子道宜申。如在

T2103_.52.0289b02:

觀寺任遵釋典＊

彈曰。夫僧尼合拜則無宜不拜。不
合豈簡時方何得剃髮。同是一人約

T2103_.52.0289b03:

處便開。異禮法服始終無二。據事遂
制殊經此乃首鼠兩端。要時妄立

庶其以卑屈爲

T2103_.52.0289b04: 恥。稍屏浮競。以道徳自尊。漸弘教法。輒進愚
T2103_.52.0289b05: 管。伏増慚戰。謹議
T2103_.52.0289b06: 中臺司禮太常伯隴西王博叉執議状奏
T2103_.52.0289b07: 一首
T2103_.52.0289b08: 司禮議僧尼道士女冠等拜君親等事一五
T2103_.52.0289b09: 百三十九人議請不拜
T2103_.52.0289b10: 右大司成令狐徳棻等議稱。竊以凡百在位
T2103_.52.0289b11: 咸隆奉上之道。當其爲師尚有不臣之義。況
T2103_.52.0289b12: 佛之垂法事越常規＊剔髮同於毀傷。振錫異
T2103_.52.0289b13: 乎簪 &MT00466;

。出家非色養之境。離塵豈＊策名之
T2103_.52.0289b14: 地。功深濟度道極崇高。何必破彼玄門牽斯
T2103_.52.0289b15: 儒轍。披法服而爲俗拜。踐孔門而行釋禮。存
T2103_.52.0289b16: 其教而毀其道。求其福而屈其身。詳稽理要
T2103_.52.0289b17: 恐有未愜。又道之爲範雖全髮膚。出家超俗
T2103_.52.0289b18: 其歸一揆。加以遠標天構大啓皇基。義藉尊
T2103_.52.0289b19: 嚴式符高尚。＊惟此二教相沿自久。爰曁我唐
T2103_.52.0289b20: 徽風益扇。雖王猷遐暢實頼天功。而聖輪常
T2103_.52.0289b21: 轉式資冥助。今儻一朝改舊無益將來。於恒
T2103_.52.0289b22: 沙之劫起毫塵之累。則普天率土灰身粉骨。
T2103_.52.0289b23: 何以塞有隱之責。蠲不忠之罪。與其失於改
T2103_.52.0289b24: 創。不若謬於修文。孔子曰。因人所利而利之。
T2103_.52.0289b25: 老子曰。聖人無常心。以百姓心爲心。二教所
T2103_.52.0289b26: 利弘益多矣。百姓之心歸信衆矣。革其所利
T2103_.52.0289b27: 非因利之道。乖其本心非無心之謂。請遵故
T2103_.52.0289b28: 實不拜爲允。伏惟陛下。徳掩上皇業光下問。
T2103_.52.0289b29: 君親崇敬雖啓神衷。道法難虧還留睿想。既
T2103_.52.0289c01: 奉詢芻之旨。敢罄塵嶽之誠。懼不折衷。追深
T2103_.52.0289c02: 戰惕。一三百五十四人議請拜
T2103_.52.0289c03: 右兼司平太常伯閻立本等議＊稱。臣聞剛折
T2103_.52.0289c04: 柔存。扇玄風之妙旨。答形甘辱騰釋路之微
T2103_.52.0289c05: 言。故能開善下之源。弘不輕之義。是以聲
T2103_.52.0289c06: 聞降禮於居士。柱史委質於周王。此乃成緇
T2103_.52.0289c07: 服之表綴。立黄冠之龜鏡。自茲已降喪其宗
T2103_.52.0289c08: 軌。歴代溺其眞理。習俗守其迷途。一人有
T2103_.52.0289c09: 作。萬物斯覩。紐維天地驅駕皇王。轉金輪於
T2103_.52.0289c10: 勝境。構玉京於玄域。遂使尋眞道士追守藏
T2103_.52.0289c11: 之遐風。落 &T061190;

沙門弘禮足之錦典。況太陽垂
T2103_.52.0289c12: 曜在天。標無二之明。大帝稱尊御宇。極通三
T2103_.52.0289c13: 之貴。且二教裁範雖絶塵容。事止出家。未能
T2103_.52.0289c14: 逃國。同賦形於姒鏡。皆仰化於姚風。豈有抗
T2103_.52.0289c15: 禮宸居獨高眞軌。然輕尊傲長在人爲悖。臣
T2103_.52.0289c16: 君敬父於道無嫌。考詳其義跪拜爲允
T2103_.52.0289c17: 前奉四月十六日勅旨欲令僧尼道士女冠
T2103_.52.0289c18: 於君親致拜恐爽於恒情宜付有司詳議奏聞
T2103_.52.0289c19: 者件状如前伏聽勅旨
T2103_.52.0289c20: 今上停沙門拜君詔一首
T2103_.52.0289c21: 東臺若夫華裔列聖異軫而齊驅。中外裁風
T2103_.52.0289c22: 百慮而同致。自周霄隕照漢夢延輝。妙化西
T2103_.52.0289c23: 移惠流東被。至於玄牝邃旨碧落希聲。具開
T2103_.52.0289c24: 六順之基。偕協五常之本。而於愛敬之地。忘
T2103_.52.0289c25: 乎跪拜之像。其來永久罔革茲弊。朕席圖登
T2103_.52.0289c26: 政崇眞導俗。凝襟解脱之津。陶思常名之境。
T2103_.52.0289c27: 正以尊親之道禮經之格言。孝友之義詩人
T2103_.52.0289c28: 之明准。豈可以絶塵峻範而忘恃怙之敬。拔
T2103_.52.0289c29: 累貞規迺遺温清之序。前欲令道士女冠僧
T2103_.52.0290a01: 尼等致拜。將恐振駭恒心。爰俾詳定。有司咸
T2103_.52.0290a02: 引典據兼陳情理。沿革二塗紛綸相半。朕商
T2103_.52.0290a03: 搉群義沈研幽賾。然箕潁之風。高尚其事。遐
T2103_.52.0290a04: 想前載。故亦有之。今於君處勿須致拜。其父
T2103_.52.0290a05: 母所。慈育彌深。祇伏斯曠更將安設。自今
T2103_.52.0290a06: 已後即宜跪拜。主者施行龍朔二年六月八
T2103_.52.0290a07: 日。西臺侍郎弘文館學士輕車都尉臣上官
T2103_.52.0290a08: 儀宣
T2103_.52.0290a09: 京邑老人程士顆等上請表一首
T2103_.52.0290a10: 臣言。臣聞佛化所資在物斯貴。良由拔沈冥
T2103_.52.0290a11: 於六道。濟蒙識於三乘。其徳既弘其功亦大。
T2103_.52.0290a12: 所以佛爲法主。幽顯之所歸依。法爲良藥。煩
T2103_.52.0290a13: 惑由之清蕩。僧爲佛種。弘演被於來際。遂使
T2103_.52.0290a14: 歴代英主重道徳而護持。清信賢明度子女
T2103_.52.0290a15: 而承繼。固得僧尼遍於區㝢。垂範導於無
T2103_.52.0290a16: 窮。伏惟陛下。慈濟九有開暢一乘。愛敬之道
T2103_.52.0290a17: 克隆。成務之途逾遠。近奉明詔令僧跪拜父
T2103_.52.0290a18: 母。斯則崇揚孝始布範敬源。但佛有成教。
T2103_.52.0290a19: 出家不拜其親。欲使道俗殊津歸戒以之投
T2103_.52.0290a20: 附。出處兩異眞俗由之致乖。莫非心受佛戒
T2103_.52.0290a21: 形具佛儀。法網懸殊敬相全別。且自高尚之
T2103_.52.0290a22: 風。人主猶存抗禮。豈惟臣下返受跪拜之儀。
T2103_.52.0290a23: 俯仰撫循無由啓處意。願國無兩敬。大開方
T2103_.52.0290a24: 外之迹。僧奉内教。便得立身行道。不任私
T2103_.52.0290a25: 懷之至。謹奉表以聞。塵黷威嚴。伏増戰越。
T2103_.52.0290a26: 謹言直東臺舍人馮神徳上

T2103_.52.0290a27:

一道士増尼請依舊僧尼在前

此一條在貞觀十
一年因令合上

T2103_.52.0290a28: 一僧尼請依舊不拜父母
T2103_.52.0290a29: 臣聞祕教東流。因明后而闡化。玄風西運。憑
T2103_.52.0290b01: 至識以開宗。故知弘濟千門義宣於雅道。提
T2103_.52.0290b02: 誘萬品理塞於邪津。只可隨聖教以抑揚。豈
T2103_.52.0290b03: 得逐人事而興替。沙門者求未來之勝果。道
T2103_.52.0290b04: 士者信有生之自然。自然者貴取性眞。絶其
T2103_.52.0290b05: 近僞之跡。勝果者意存杜漸。遠開趨道之心。
T2103_.52.0290b06: 誘濟源雖不同。從善終歸一致。伏惟皇帝陛
T2103_.52.0290b07: 下。包元建極御一飛貞。乘大道以流謙。順無
T2103_.52.0290b08: 爲而下濟。因心會物教不肅成。今乃定道佛
T2103_.52.0290b09: 之尊卑。抑沙門之拜伏。拜伏有同常禮未是
T2103_.52.0290b10: 出俗之因尊卑。物我之情豈曰無爲之妙。陛
T2103_.52.0290b11: 下道風攸闡釋教載陳。毎至齋忌皆令祈福。
T2103_.52.0290b12: 祈福一依經教。二者何獨乖違。陛下者造化
T2103_.52.0290b13: 之神宗。父母者人子之慈稱。陛下以至極之
T2103_.52.0290b14: 重。猶停拜敬之儀。所生既曰人臣。何得曲申
T2103_.52.0290b15: 情禮。捨尊就愛棄重違經。縁情猶尚不通。據
T2103_.52.0290b16: 教若爲行用。陛下統天光道順物流形。形物
T2103_.52.0290b17: 尚不許違。淨教何宜改作。願陛下因天人之
T2103_.52.0290b18: 志。順萬物之心。停拜伏之新儀。遵尊卑之舊
T2103_.52.0290b19: 貫。庶望金光東曜。不雜塵俗之悲。紫氣西暉。
T2103_.52.0290b20: 無驚物我之貴。即大道不昧而得盛於明時。
T2103_.52.0290b21: 福業永貞庶重彰於聖日。謹言
T2103_.52.0290b22: 西明寺僧道宣等上榮國夫人楊氏請論
T2103_.52.0290b23: 拜事啓一首
T2103_.52.0290b24: 僧道宣等啓。竊聞紹隆法＊任必歸明哲。崇護
T2103_.52.0290b25: 眞詮良資寵望。伏惟夫人宿著熏修啓無
T2103_.52.0290b26: 彊之福。早標信慧建不朽之因。至於佛教威
T2103_.52.0290b27: 儀法門軌式。實望特垂恩庇不使陵夷。自勅
T2103_.52.0290b28: 被僧徒許隔朝拜。誠當付囑之意。寔深荷戴
T2103_.52.0290b29: 之情。然於父母猶令跪拜。私懷徒愜佛教甚
T2103_.52.0290c01: 違。若不早有申聞。恐遂同於俗法。僧等翹注
T2103_.52.0290c02: 莫敢披陳。情用 &MT00467;

惶輒此投訴。伏乞慈覆
T2103_.52.0290c03: 特爲上聞。儻遂恩光彌深福慶。不勝懇切之
T2103_.52.0290c04: 甚。謹奉啓以聞。塵擾之深。唯知悚息謹啓
T2103_.52.0290c05: 大莊嚴寺僧威秀等上請表一首
T2103_.52.0290c06: 謹録。佛經出家沙門不合跪拜父母。有損無
T2103_.52.0290c07: 益文如左
T2103_.52.0290c08: 梵網經云。出家人不向國王父母禮拜。順正
T2103_.52.0290c09: 理論云。國君不求比丘禮拜。玄教東漸六百
T2103_.52.0290c10: 餘年。上代皇王無不依經敬仰。洎乎聖帝遵
T2103_.52.0290c11: 奉成教彌隆。故得列刹相望精廬峙接。人知
T2103_.52.0290c12: 慕善家曉思 &MT01891;

。僧等忝在生靈。詎忘忠孝。
T2103_.52.0290c13: 明詔頒下率土咸遵。恐直筆史臣書乖佛教。
T2103_.52.0290c14: 萬代之後蕪穢皇風
T2103_.52.0290c15: 僧威秀等言。竊聞眞俗異區。桑門割有生之
T2103_.52.0290c16: 戀。幽顯殊服。田衣無拜首之容。理固越情道
T2103_.52.0290c17: 仍舛物。況挺形戒律鎔念津梁。酬恩不以形
T2103_.52.0290c18: 駭。致養期於福善。而令儀不改釋拜必同
T2103_.52.0290c19: 儒。在僧有越戒之＊ &MT01891;

居親有損福之累。臣子
T2103_.52.0290c20: 之慮敢不盡言。伏惟陛下。匡振遠猷提奬幽
T2103_.52.0290c21: 概。既已崇之於國。亦乞正之於家。足使捨俗
T2103_.52.0290c22: 無習俗之儀。出家絶家人之敬。護法斯在提
T2103_.52.0290c23: 福莫先。自然教有可甄。人知自勉。不勝誠懇
T2103_.52.0290c24: 之至。謹奉表以聞。塵黷扆旒伏増戰越
T2103_.52.0290c25:   玉華宮寺譯經沙門靜邁等上拜父母有
T2103_.52.0290c26: 損表一首
T2103_.52.0290c27: 沙門靜邁言。竊聞策係告先。尊父屈體於
T2103_.52.0290c28: 其子。形章攸革。介士不拜於君親。伏惟僧
T2103_.52.0290c29: 等揚言紹佛嗣尊之義是同。故愛敬降高。乃
T2103_.52.0291a01: 折節於其氣。容服異俗。形章之革不殊。致使
T2103_.52.0291a02: 沙門亦不支屈於君父。窮茲内外。雖復繼
T2103_.52.0291a03: 形變。則而心敬君親敢有怠哉。至如臣服薨
T2103_.52.0291a04: 君。以日易月。形雖從吉而心喪三年。是知遏
T2103_.52.0291a05: 密八音期於三載修于心敬其來尚矣。若
T2103_.52.0291a06: 令反拜父母。則道俗倶違佛戒。顛沒枉沈
T2103_.52.0291a07: 淪迴未已。況動天地感鬼神者。豈在於跪伏
T2103_.52.0291a08: 耶。但公家之利知無不爲。恐因今創改萬有
T2103_.52.0291a09: 一累。則負聖上放習法之洪恩。彌劫粉身奚
T2103_.52.0291a10: 以塞責。伏惟陛下廣開獻書之路。通納芻言
T2103_.52.0291a11: 之辯。輕塵聽覽。伏増戰汗謹言
T2103_.52.0291a12:   襄州禪居寺僧崇拔上請父母同君上不
T2103_.52.0291a13: 令出家人致拜表一首
T2103_.52.0291a14: 沙門崇拔言。拔聞道俗憲章形心異革。形
T2103_.52.0291a15: 則不拜君父。用顯出處之儀心。則敬通三大。
T2103_.52.0291a16: 以遵資養之重。近奉恩勅令僧不拜君王。而
T2103_.52.0291a17: 令拜其父母。斯則隆於愛敬之禮。闕於經典
T2103_.52.0291a18: 之教。僧寶存而見輕。歸戒沒而長隱。豈有君
T2103_.52.0291a19: 開高尚之迹。不悖佛言。臣取下拜之儀。面
T2103_.52.0291a20: 違聖旨。可謂放子求其福。受拜仍獲其辜。
T2103_.52.0291a21: 一化致疑二理矛盾。伏願請從君敬之禮。以
T2103_.52.0291a22: 通臣下之儀。輕黷扆旒彌増隕越。謹言
T2103_.52.0291a23: 論曰。威衞司列等状。詞則美矣。其如理何。
T2103_.52.0291a24: 咸不惟故實昧於大義。苟以屈膝爲敬。不悟
T2103_.52.0291a25: 亡脣之禍。内經稱沙門。拜俗損君父功徳及
T2103_.52.0291a26: 以壽命。而抑令俯伏者。胡言之不訒輕發樞
T2103_.52.0291a27: 機哉。雖復各言其志。亦何傷之大甚。而威
T2103_.52.0291a28: 衞等状通塞兩兼。司列等状一途氷執。或訪
T2103_.52.0291a29: 二議優劣。余以爲楚則失矣。齊亦未爲得也。
T2103_.52.0291b01: 然兩兼則膚腠。氷執乃膏盲。故升威衞於乙
T2103_.52.0291b02: 科。退司列於景第。至若範公質議則旨贍文
T2103_.52.0291b03: 華。隴西執奏言約理擧。既而人庶斯穆龜筮
T2103_.52.0291b04: 協從。故得天渙下覃。載隆高尚之美慈育之
T2103_.52.0291b05: 地。更弘拜伏之仁。時法侶名僧都鄙耆耋僉
T2103_.52.0291b06: 曰。協私志矣。違教如何。於是具顯經文廣陳
T2103_.52.0291b07: 表啓。匪朝伊夕連訴庭闕。但天門邃遠。申請
T2103_.52.0291b08: 靡由。奉詔求宗。難爲去取。易曰。羝羊觸蕃
T2103_.52.0291b09: 羸其角。方之釋侶。豈不然歟
T2103_.52.0291b10: 讃曰。威衞之流。議雖通塞。以人廢道。誠未爲
T2103_.52.0291b11: 得。司列等状。抑釋從儒。拜傷君父。詎曰忠
T2103_.52.0291b12: 謀。質議遒華。敷陳簡要。天人協允。爰垂璽
T2103_.52.0291b13: 誥。恭承明命。式抃且歌。顧瞻玄籍。有累如
T2103_.52.0291b14: 何。法俗疇咨。咸申啓表。披瀝丹欵。未紆黄
T2103_.52.0291b15: 道。進退惟谷。投措靡由。仰悕神禹。疏茲法
T2103_.52.0291b16: 流
T2103_.52.0291b17:   沙門不應拜俗總論
T2103_.52.0291b18: 釋彦琮曰。夫沙門不拜俗者何。蓋出處異
T2103_.52.0291b19: 流内外殊分。居宗體極息慮忘身。不汲汲以
T2103_.52.0291b20: 求生。不區區以順化。情超＊㝢内迹寄寰中。
T2103_.52.0291b21: 斯所以抗禮宸居背恩天屬。化物不能遷其
T2103_.52.0291b22: 化。生生無以累其生。長揖君親斯其大旨也。
T2103_.52.0291b23: 若推之人事稽諸訓詁。則所不應拜。其例十
T2103_.52.0291b24: 焉。至如望秩山川郊祀天地。欲其利物君罄
T2103_.52.0291b25: 迺誠。今三寶住持歸戒弘益。幽明翼化可略
T2103_.52.0291b26: 言焉。斯神祇之流也。爲祭之尸必協昭穆。割
T2103_.52.0291b27: 牲薦熟時爲不臣。今三寶一體敬僧如佛。備
T2103_.52.0291b28: 乎内典無俟繁言。斯祭主之流也。杞宋之君
T2103_.52.0291b29: 二王之後。王者所重敬爲國賓。今僧爲法王
T2103_.52.0291c01: 之胤。王者受佛付囑。勸勵四部進修三行。斯
T2103_.52.0291c02: 國賓之流也。重道尊師則弗臣矣。雖謁天
T2103_.52.0291c03: 子無北面焉。今沙門傳佛至教。導凡誘物嚴
T2103_.52.0291c04: 師敬學。其在茲乎。斯儒行之流也禮云。介者
T2103_.52.0291c05: 不拜。爲其失於容節。故周亞夫長揖漢文也。
T2103_.52.0291c06: 今沙門身被忍鎧戡剪慾軍掌握慧刀志摧
T2103_.52.0291c07: 心惑。斯介冑之流也。著代筮賓尊先冠阼。母
T2103_.52.0291c08: 兄致拜以禮成人。今沙門以大法爲己任。拯
T2103_.52.0291c09: 群生於塗炭。敬遵遺躅祖承嫡胤。斯傳重之
T2103_.52.0291c10: 流也。堯稱則天。不屈頴陽之高。武盡美矣。終
T2103_.52.0291c11: 全孤竹之潔。今沙門高尚其事不事王侯。蝉
T2103_.52.0291c12: 蛻囂埃之中。自致寰區之外。斯逸人之流也。
T2103_.52.0291c13: 犯五刑關三木被箠楚嬰金鐵者。不責其具
T2103_.52.0291c14: 禮。今沙門剔毛髮絶胤嗣毀形體易衣服。
T2103_.52.0291c15: 斯甚刑之流也。又詔使雖微承天則貴。沙門
T2103_.52.0291c16: 縱賤禀命宜尊。況徳動幽明化霑龍鬼。靜人
T2103_.52.0291c17: 天之苦浪。清品庶之炎氛。功既廣焉。澤亦弘
T2103_.52.0291c18: 矣。豈使絶塵之伍拜累君親。閑放之流削同
T2103_.52.0291c19: 名教而已。余幼耽斯務長頗搜尋。採遺烈於
T2103_.52.0291c20: 青編。纂前芳於汗簡。重以感淪暉於佛日。
T2103_.52.0291c21: 罄爝火以興詞。庶永將來傳之好事。又古今
T2103_.52.0291c22: 書論皆云不敬。據斯一字愚竊惑焉。何者。敬
T2103_.52.0291c23: 乃通心。曲禮稱無不敬。拜唯身屈。周陳九拜
T2103_.52.0291c24: 之儀。且君父尊嚴。心敬無容不可。法律崇重。
T2103_.52.0291c25: 身拜有爽通經。以拜代敬用將爲允。故其書
T2103_.52.0291c26: 曰。不拜爲文。遠公有言曰。淵壑豈待晨露哉。
T2103_.52.0291c27: 蓋自申其罔極也。此書之作。亦猶是焉。逹鑒
T2103_.52.0291c28: 通賢儻無譏矣
T2103_.52.0291c29: 廣弘明集卷第二十＊五
T2103_.52.0292a01:   隋煬帝大業三年新下律令格式令云諸僧
T2103_.52.0292a02: 道士等有所啓請者並先須致敬然後陳理
T2103_.52.0292a03: 雖有此令僧竟不行時沙門釋彦琮不忍
T2103_.52.0292a04: 其事乃著福田論以抗之意在諷刺言之
T2103_.52.0292a05: 者無罪聞之者以自誡也帝後朝見諸沙門
T2103_.52.0292a06: 並無致敬者大業五年至西京郊南大張文
T2103_.52.0292a07: 物兩宗朝見僧等依舊不拜下勅曰條令久
T2103_.52.0292a08: 行僧等何爲不致敬時明贍法師對曰陛下
T2103_.52.0292a09: 弘護三寶當順佛言經中不令拜俗所以不
T2103_.52.0292a10: 敢違教又勅曰若不拜敬宋武時何以致敬
T2103_.52.0292a11: 對曰宋武虐君偏政不敬交有誅戮陛下異
T2103_.52.0292a12: 此無得下拜勅曰但拜僧等峙然如是數四
T2103_.52.0292a13: 令拜僧曰陛下必令僧拜當脱法服著俗衣
T2103_.52.0292a14: 此拜不晩帝夷然無何而止明日設大齋法
T2103_.52.0292a15: 祀都不述之後語群公曰朕謂僧中無人昨
T2103_.52.0292a16: 南郊對答亦有人矣爾後至終必無拜者其
T2103_.52.0292a17: 黄巾士女初聞令拜合一李衆連拜不已帝
T2103_.52.0292a18: 亦不齒問之
T2103_.52.0292a19: 議拜者。明沙門應致拜也。昔皇覺御宇。尚
T2103_.52.0292a20: 開信毀之源。豈唯像末不流弘約之議。頃
T2103_.52.0292a21: 以法海宏曠類聚難分有穢玄猷。頗聞朝
T2103_.52.0292a22: 聽致使拘文之士。廢道從人較而言之。未
T2103_.52.0292a23: 曰通方之巨唱也。余所以考諸。故實隨而
T2103_.52.0292a24: 彈焉。庶崇佛君子或能詳覽
T2103_.52.0292a25:
T2103_.52.0292a26:
T2103_.52.0292a27:
T2103_.52.0292a28:
T2103_.52.0292a29:
T2103_.52.0292b01:
T2103_.52.0292b02:
T2103_.52.0292b03: 廣弘明集慈濟篇序卷第二十六
T2103_.52.0292b04:   大唐西明寺沙門釋道宣撰
T2103_.52.0292b05: 若夫慈濟之道終古式瞻。厚命之方由來所
T2103_.52.0292b06: 重。故蠢蠢懷生喁喁哨類。莫不重形愛命
T2103_.52.0292b07: 憎生惡死。即事可覩豈待言乎。然有性渉昏
T2103_.52.0292b08: 明情含嗜慾。明者恕已爲喩。不加惱於含
T2103_.52.0292b09: 靈昏者利己爲懷。無存慮於物命。故能安忍
T2103_.52.0292b10: 苦楚縱蕩貪癡。以多殘爲聲勢。以利＊慾爲功
T2103_.52.0292b11: 徳。是知坑趙六十餘萬。終伏劍於秦邦。膳
T2103_.52.0292b12: 畢方丈爲常。窮形戮於都市。至於禍作殃
T2103_.52.0292b13: 及。方悔咎原徒思顧復。終無獲已。然則釋氏
T2103_.52.0292b14: 化本止殺爲先。由斯一道取濟群有。故慈爲
T2103_.52.0292b15: 佛心。慈爲佛室。慈善根力隨義而現。有心慈
T2103_.52.0292b16: 徳。通明起慮而登色界。況復慈定深勝兵毒
T2103_.52.0292b17: 所不能侵。慈徳感徴蛇虎爲之馴擾。末代門
T2103_.52.0292b18: 學師心者多。不思被忍辱之衣示福田之相。
T2103_.52.0292b19: 縱恣饕餮以酒肉爲身先。飮噉異於流俗。踐
T2103_.52.0292b20: 陟同於賢聖。經誥明示不得以佛爲師。譏醜
T2103_.52.0292b21: 塵點滅法在於斯矣。況復蠶衣肉食。聞沈侯
T2103_.52.0292b22: 之極誡。醞釀屠宰。見梁帝之嚴懲。觀其勸
T2103_.52.0292b23: 勗之文統其慇懃之至。足令心寒形慄。豈臨
T2103_.52.0292b24: 履之可擬乎。故上士聞之足流涕而無已。下
T2103_.52.0292b25: 愚詳此等長風之激空林。且夫生死推遷匪
T2103_.52.0292b26: 旦伊夕。隨業受報淪歴無窮。不思形神之疲
T2103_.52.0292b27: 勞。而重口腹之快利。終縻碎於大地。何所
T2103_.52.0292b28: 補於精靈乎。所以至人流慟常慘慼於狂生。
T2103_.52.0292b29: 大士興言慨怨魂於煩惱。撫膺弔影可不自
T2103_.52.0292c01: 憐。一旦苦臨於何逃責。既未位於正聚。何以
T2103_.52.0292c02: 抵於三途。行未登於初地。終有懷於五怖。輒
T2103_.52.0292c03: 舒事類。識者思之
T2103_.52.0292c04: 廣弘明集慈濟篇第六

T2103_.52.0292c05:

究竟慈悲論

齊沈
休文

　與何胤書論止殺

梁周顒

T2103_.52.0292c06:

斷殺絶宗廟犧牲詔

梁武帝
并表請

　誡殺家訓

北齊
顏之

T2103_.52.0292c07:

推

　斷酒肉文

梁武帝

T2103_.52.0292c08: 究竟慈悲論沈休文
T2103_.52.0292c09: 釋氏之教義本慈悲。慈悲之要全生爲重。恕
T2103_.52.0292c10: 己因心以身觀物。欲使抱識懷知之類。愛生
T2103_.52.0292c11: 忌死之群。各遂厥宜得無遺夭。而俗迷日久
T2103_.52.0292c12: 淪惑難變。革之一朝則疑怪莫啓。設教立方
T2103_.52.0292c13: 毎由漸致。又以情嗜所染甘腴爲甚。嗜＊染
T2103_.52.0292c14: 於情尤難頓革。是故開設三淨用申權道。及
T2103_.52.0292c15: 涅槃後説立言將謝則大明隱惻貽厥將來。
T2103_.52.0292c16: 夫肉食蠶衣爲方未異。害命夭生事均理一。
T2103_.52.0292c17: 爚繭爛蛾。非可忍之痛。懸庖登俎。豈偏重
T2103_.52.0292c18: 之業。而去取異情開抑殊典。尋波討源良有
T2103_.52.0292c19: 未逹。漁人獻鮪。肉食同有其縁。桑妾登絲。
T2103_.52.0292c20: 蠶衣共頒其分。假手之義未殊。通閉之詳莫
T2103_.52.0292c21: 辯。訪理求宗未知所適。外典云。五畝之宅樹
T2103_.52.0292c22: 之以桑。則六十者可以衣帛矣。雞肫犬彘
T2103_.52.0292c23: 勿失其時。則七十者可以食肉矣。然則五十
T2103_.52.0292c24: 九年已前。所衣宜布矣。六十九年已前。所食
T2103_.52.0292c25: 宜蔬矣。輕煖於身事既難遣。甘滋於口又非
T2103_.52.0292c26: 易亡。封而爲言非有優劣。宜枲麻果菜事等
T2103_.52.0292c27: 義同攘寒實腹曾無一異。偏通繪纊當有別
T2103_.52.0292c28: 途。請試言之。夫聖道隆深非思不洽。仁被群
T2103_.52.0292c29: 生理無偏漏。拯麁去甚教義斯急。繒衣肉食

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