SAT DB

T2102_.52.0054a01:
T2102_.52.0054a02:
T2102_.52.0054a03: 弘明集卷第九
T2102_.52.0054a04: 梁＊楊都建初寺釋僧祐＊律師撰

T2102_.52.0054a05:

大梁皇帝立神明成佛義記

并呉興沈
績作序注

T2102_.52.0054a06: 蕭琛難范縝神滅論

T2102_.52.0054a07:

曹思文難范縝神滅論

并二啓
詔答

T2102_.52.0054a08:

大梁皇帝立神明成佛義記

呉興沈績
作序注

T2102_.52.0054a09: 夫神道冥默。宣尼固已絶言。心數理妙。柱史
T2102_.52.0054a10: 又所未説。聖非智不周近情難用語遠故也。
T2102_.52.0054a11: 是以先代玄儒談遺宿業。後世通辯亦論滯
T2102_.52.0054a12: 來身。非夫天下之極慮。何得而詳焉。故惑者
T2102_.52.0054a13: 聞識神不斷。而全謂之常。聞心念不常而全
T2102_.52.0054a14: 謂之斷。云斷則迷其性常。云常則惑其用斷。
T2102_.52.0054a15: 惑其用斷惑。因用疑本謂在本可滅。因本
T2102_.52.0054a16: 疑用謂在用弗移。莫能精求。互起偏執。乃使
T2102_.52.0054a17: 天然覺性自沒。浮談
T2102_.52.0054a18: 聖主禀以玄符御茲大寶覺。先天垂則觀民
T2102_.52.0054a19: 設化。將恐支離詭辯搆義横流。微敍繁絲伊
T2102_.52.0054a20: 誰能振。釋教遺文其將喪矣。是以著斯雅論。
T2102_.52.0054a21: 以弘至典績。早念身空栖心内教。毎餐法音
T2102_.52.0054a22: 用忘寢食。而闇情難曉觸理多疑。至於佛性
T2102_.52.0054a23: 大義頓迷心路。既天詰遠流預同撫覿。萬
T2102_.52.0054a24: 夜獲開千昏永曙。分除之疑朗然倶徹。竊惟
T2102_.52.0054a25: 事與理亨無物不識。用隨道合奚心不辯。故
T2102_.52.0054a26: 行雲徘徊猶感美音之和。游魚踴躍尚賞清
T2102_.52.0054a27: 絲之韻。況以入神之妙發自天衷。此臣所以
T2102_.52.0054a28: 舞之蹈之而不能自己者也。敢以膚受謹爲
T2102_.52.0054a29: 注釋。豈伊錐管用窮天奧。庶幾固惑所以釋

T2102_.52.0054b01:

焉。夫渉行本乎立信

臣績曰。夫愚心闇必發大
明。明不欻起。起必由行。

T2102_.52.0054b02:

行不自修。修必由信。信者憑師仗理無違之心也。
故五根以一信爲本。四信以不違爲宗。宗信既立。

T2102_.52.0054b03:

萬善自行。行善
造果。謂之行也

信立由乎正解

臣績曰。夫邪正不
辯將何取信。故立

T2102_.52.0054b04:

信之本資
乎正解

解正則外邪莫擾

臣績曰。一心正
則萬邪滅矣。是

T2102_.52.0054b05:

知内懷正見
則外邪莫動

信立則内識無疑

臣績曰識者心也故
成實論云心意識體

T2102_.52.0054b06:

一而異名心既
信矣將何疑乎

然信解所依其宗有在

臣績曰。依
者憑也。夫

T2102_.52.0054b07:

安心有本則枝行自從。
有本之言顯乎下句

何者源神明以不斷爲

T2102_.52.0054b08:

精。精神必歸妙果

臣績曰。神而有盡寧謂神乎。故
經云吾見死者形壞體化而神不

T2102_.52.0054b09:

滅。隨行善惡。禍福自追。此即不滅斷之義也。若
化同草木則豈精乎。以其不斷故終歸妙極。憑心此

T2102_.52.0054b10:

地則觸理皆明。明於衆理何
行不成。信解之宗此之謂也

妙果體極。常住精神

T2102_.52.0054b11:

不免無常

臣績曰。妙果明理已足。所以體唯極
常精神。渉行未滿故之不免遷變也

無

T2102_.52.0054b12:

常者。前滅後生刹那不住者也

臣績曰。刹那是天
竺國音。迅速之極

T2102_.52.0054b13:

名也。生而即滅寧有住乎。故淨
名歎曰。比丘即時生老滅矣

若心用心於攀縁

T2102_.52.0054b14: 前識必異後者。斯則與境倶往。誰成佛乎

T2102_.52.0054b15:

臣績曰。夫心隨境動是其外用。後雖續前終非實論故
知神識之性湛然不移。湛然不移故終歸於妙果也

T2102_.52.0054b16:

經云心爲正因終成佛果

臣績曰略語佛因其義有
二。一曰縁因。二曰正

T2102_.52.0054b17:

因。縁者萬善是也。正者神識是也。萬善有助發之功故
曰縁因神識是其正本。故曰正因。既云終成佛果斯驗

T2102_.52.0054b18:

不斷
明矣

又言。若無明轉則變成明。案此經意理

T2102_.52.0054b19: 如可求。何者夫心爲用本。本一而用殊。殊

T2102_.52.0054b20:

用自有興廢。一本之性不移

臣績曰陶汰塵穢本
識則明明闇相易謂

T2102_.52.0054b21:

之變也。若前去後
來非之謂也

一本者。即無明神明也

臣績
曰。

T2102_.52.0054b22:

神明本闇即。故
以無明爲因

尋無明之稱非太虚之目。土石

T2102_.52.0054b23:

無情豈無明之謂

臣績曰。夫別了善惡匪心不知。
明審是非。匪情莫識。太虚無情

T2102_.52.0054b24:

故。不明愚智。土石無心寧辯解惑。故知解惑
存乎有心愚智在乎有識既謂無明則義在矣

故

T2102_.52.0054b25: 知識慮應明體不免惑。惑慮不知故曰無明

T2102_.52.0054b26:

臣績曰。明爲本性。所以應明識染外塵故内不免
惑惑而不了乃謂無明。因斯致稱。豈旨空也哉

而無

T2102_.52.0054c01: 明體上有生有滅。生滅是其異用。無明心義

T2102_.52.0054c02:

不改

臣績曰。既有其體便有其用。語用非
體。論體非用。用有興廢。體無生滅

將恐見其

T2102_.52.0054c03:

用異。便謂心隨境滅

臣績曰惑者迷其體用故不
斷猜。何者夫體之與用不

T2102_.52.0054c04:

離不即離體無用。故云。不離用義非體。故云。不
即見其不離而迷其不即迷其不即。便謂心隨境滅＊也

T2102_.52.0054c05: 故繼無明。名下加以住地之目。此顯無明即

T2102_.52.0054c06:

是神明。神明性不遷也

臣績曰。無明係以住地。
蓋是斥其迷識。而抱惑

T2102_.52.0054c07:

之徒未
曾喩也

何以知然。如前心作無間重惡。後識

T2102_.52.0054c08: 起非想妙善。善惡之理大懸。而前後相去甚

T2102_.52.0054c09:

迥。斯用果無一本安得如此相續

臣績曰。不有
一本則用無

T2102_.52.0054c10:

所依。而惑者見其類續爲一。
故擧大善斥其相續之迷＊也

是知前惡自滅

T2102_.52.0054c11:

惑識不移。後善雖生闇心莫改

臣績曰。未嘗以
善惡生滅虧其本

T2102_.52.0054c12:

也

故經言。若與煩惱諸結倶者。名爲無明。若

T2102_.52.0054c13: 與一切善法倶者。名之爲明。豈非心識性一

T2102_.52.0054c14:

隨縁異乎

臣績曰。若善惡互起豈謂倶乎。而恒對
其言而常迷其旨。故擧此要文以曉群惑

T2102_.52.0054c15:

＊也

故知生滅遷變酬於往因。善惡交謝生乎

T2102_.52.0054c16:

現境

臣績曰。生滅因於本業非現境使之
然。善惡生於今境非本業令其爾

而心爲

T2102_.52.0054c17:

其本。未曾異矣

臣績曰。雖復用由
不同。其體莫異＊也

以其用本不

T2102_.52.0054c18: 斷故。成佛之理皎然。隨境遷謝故。生死可盡

T2102_.52.0054c19:

明矣

臣績曰。成佛皎然扶其本也。生死可盡由其用
也。若用而無本則滅而不成。若本而無用則成

T2102_.52.0054c20:

無所
滅矣

T2102_.52.0054c21:

難神滅論

序

　　　　　　　蕭琛

T2102_.52.0054c22: 内兄范子眞著神滅論。以明無佛。自謂辯摧
T2102_.52.0054c23: 衆口日服千人。予意猶有惑焉。聊欲薄其稽
T2102_.52.0054c24: 疑。詢其未悟。論至今所持者形神。所訟者精
T2102_.52.0054c25:
T2102_.52.0054c26:
T2102_.52.0054c27:
T2102_.52.0054c28:
T2102_.52.0054c29:
T2102_.52.0055a01: 理。若乃春秋孝享爲之宗廟。則以爲聖人神
T2102_.52.0055a02: 道設教立禮防愚。杜伯關弓伯有被介。復謂
T2102_.52.0055a03: 天地之間自有怪物。非人死爲鬼。如此便不
T2102_.52.0055a04: 得。詰以詩書校以往事。唯可於形神之中。
T2102_.52.0055a05: ＊辯其離合。脱形神一體存滅罔異。則范子
T2102_.52.0055a06: 奮揚蹈厲金湯邈然。如靈質分途興毀區別。
T2102_.52.0055a07: 則予剋敵得俊。能事畢矣。又予雖明有佛而
T2102_.52.0055a08: 體佛不與俗同爾。兼陳本意係之論左焉

T2102_.52.0055a09:

神滅論

問答者論本客主之
辭也難者今之所問

T2102_.52.0055a10: 問曰。子云神滅。何以知其滅耶
T2102_.52.0055a11: 答曰。神即形也。形即神也。是以形存則神存。
T2102_.52.0055a12: 形謝則神滅也
T2102_.52.0055a13: 問曰。形者。無知之稱。神者。有知之名。知與
T2102_.52.0055a14: 無知即事有異。神之與形理不容。一形神相
T2102_.52.0055a15: 即非所聞也
T2102_.52.0055a16: 答曰。形者。神之質。神者。形之用。是則形稱
T2102_.52.0055a17: 其質。神言其用。形之與神不得相異
T2102_.52.0055a18: 難曰。今論形神合體則應有不離之證。而直
T2102_.52.0055a19: 云神即形形即神。形之與神不得相異。此辯
T2102_.52.0055a20: 而無徴有乖篤喩矣。子今據夢以驗形神不
T2102_.52.0055a21: 得共體。當人寢時其形是無知之物。而有見
T2102_.52.0055a22: 焉。此神遊之所接也。神不孤立必憑形器。猶
T2102_.52.0055a23: 人不露處須有居室。但形器是穢闇之質。居
T2102_.52.0055a24: 室是蔽塞之地。神反形内則其識微惛惛。故
T2102_.52.0055a25: 以見爲夢。人歸室中則其神暫壅壅。故以明
T2102_.52.0055a26: 爲昧。夫人或夢上騰玄虚遠適萬里。若非神
T2102_.52.0055a27: 行便是形往耶。形既不往神又不離。復焉
T2102_.52.0055a28: 得如此。若謂是想所見者。及其安寐身似僵
T2102_.52.0055a29: 木氣。若寒灰呼之不聞。撫之無覺即云神與
T2102_.52.0055b01: 形均則是表裏倶倦。既不外接聲音。寧能内
T2102_.52.0055b02: 興思想。此即形靜神馳斷可知矣。又疑凡所

T2102_.52.0055b03:

夢者。或反中詭遇

趙簡子。夢童子裸歌可呉入鄒。
晋小臣夢負公登天而負公出諸

T2102_.52.0055b04:

厠是
也

或理所不容

呂齮。夢射月中之。呉后。
夢腸出繞閶門之類是也

T2102_.52.0055b05:

或先覺未兆

呂姜夢天。名其子曰虞。曹人
夢衆君子謀欲士＊曹之類是

或

T2102_.52.0055b06:

假借象類

蔡茂禾失爲秩。王濬夢
三刀爲州之類是也

或即事所無

胡
人

T2102_.52.0055b07:

夢舟。越人夢
騎之類是也

或乍驗乍否

殷宗夢得傳説。漢文夢獲
鄧通驗也。否事衆多不復

T2102_.52.0055b08:

具載
＊也

此皆神化茫眇幽明不。測易以約通難

T2102_.52.0055b09: 用理。檢不許以神遊必宜求諸形。内恐塊爾
T2102_.52.0055b10: 潜靈外絶覲。覿雖復扶以六夢濟以想因。理
T2102_.52.0055b11: 亦不得然也
T2102_.52.0055b12: 問曰。神故非質。形故非用。不得爲異其義安
T2102_.52.0055b13: 在
T2102_.52.0055b14: 答曰。名殊而體一也
T2102_.52.0055b15: 問曰。名既已殊。體何得一
T2102_.52.0055b16: 答曰。神之於質猶利之於刀。形之於用猶
T2102_.52.0055b17: 刀之於利。利之名非刀也。刀之名非利也。
T2102_.52.0055b18: 然而捨利無刃捨刀無利。未聞刀沒而利存。
T2102_.52.0055b19: 豈容形亡而神在也
T2102_.52.0055b20: 難曰。夫刀之有利砥礪之功。故能水截蛟
T2102_.52.0055b21: 螭。陸斷兕虎。若窮利盡用必摧其鋒鍔。化成
T2102_.52.0055b22: 鈍刃。如此則利滅而刀存。即是神亡而形
T2102_.52.0055b23: 在。何云捨利無刃。名殊而體一耶。刀利既
T2102_.52.0055b24: 不倶滅。形神則不共亡。雖能近取於譬理實
T2102_.52.0055b25: 乖矣
T2102_.52.0055b26: 問曰。刀之與利或如來説形之與神其義不
T2102_.52.0055b27: 然。何以言之。木之質無知也。人之質有知也。
T2102_.52.0055b28: 人既有如木之質。而有異木之知。豈非木有
T2102_.52.0055c01: 其一人有其二耶
T2102_.52.0055c02: 答曰。異哉言乎。人若有如木之質以爲形。又
T2102_.52.0055c03: 有異木之知以爲神。則可如來論也。今人之
T2102_.52.0055c04: 質質有知也。木之質質無知也。人之質非木
T2102_.52.0055c05: 質也。木之質非人質也。安在有如木之質。
T2102_.52.0055c06: 而復有異木之知
T2102_.52.0055c07: 問曰。人之質所以異木質者。以其有知耳。人
T2102_.52.0055c08: 而無知與木何異
T2102_.52.0055c09: 答曰。人無無知之質。猶木無有知之形
T2102_.52.0055c10: 問曰。死者之形骸豈非無知之質耶
T2102_.52.0055c11: 答曰。是無知之質也
T2102_.52.0055c12: 問曰。若然者人果有如木之質。而有異木之
T2102_.52.0055c13: 知矣
T2102_.52.0055c14: 答曰。死者有如木之質。而無異木之知。生者
T2102_.52.0055c15: 有異木之知。而無如木之質
T2102_.52.0055c16: 問曰。死者之骨骸非生者之形骸耶
T2102_.52.0055c17: 答曰。生形之非死形。死形之非生形。區已革
T2102_.52.0055c18: 矣。安有生人之形骸。而有死人之骨骸哉
T2102_.52.0055c19: 問曰。若生者之形骸非死者之骨骸。死者之
T2102_.52.0055c20: 骨骸則應不由生者之形骸。不由生者之形
T2102_.52.0055c21: 骸。則此骨骸從何而至
T2102_.52.0055c22: 答曰。是生者之形骸變爲死者之骨骸也
T2102_.52.0055c23: 問曰。生者之形骸雖變爲死者之骨骸。豈不
T2102_.52.0055c24: 因生而有死。則知死體猶生體也
T2102_.52.0055c25: 答曰。如因榮木變爲枯木。枯木之質寧是榮
T2102_.52.0055c26: 木之體
T2102_.52.0055c27: 問曰。榮體變爲枯體。枯體即是榮體。如絲體
T2102_.52.0055c28: 變爲縷體。縷體即是絲體。有何咎焉
T2102_.52.0055c29: 答曰。若枯即是榮。榮即是枯。則應榮時凋
T2102_.52.0056a01: 零枯時結實。又榮木不應變爲枯木。以榮即
T2102_.52.0056a02: 是枯故。枯無所復變也。又榮枯是一何不先
T2102_.52.0056a03: 枯後榮。要先榮後枯何耶。絲縷同時不得爲
T2102_.52.0056a04: 喩
T2102_.52.0056a05: 問曰。生形之謝便應豁然都盡。何故方受死
T2102_.52.0056a06: 形綿歴未已耶
T2102_.52.0056a07: 答曰。生滅之體要有其次故也。夫欻而生
T2102_.52.0056a08: 者。必＊欻而滅。漸而生者。必漸而滅。＊欻而生
T2102_.52.0056a09: 者。飄驟是也。漸而生者。動植是也。有欻有漸
T2102_.52.0056a10: 物之理也
T2102_.52.0056a11: 難曰。論云。人之質有知也。木之質無知也。豈
T2102_.52.0056a12: 不以人識涼燠知痛癢。養之則生。傷之則死
T2102_.52.0056a13: 耶。夫木亦然矣。當春則榮。在秋則悴。樹之
T2102_.52.0056a14: 必生拔之必死。何謂無知。今人之質猶如木
T2102_.52.0056a15: 也。神留則形立。神去則形廢。立也即是榮木。
T2102_.52.0056a16: 廢也即是枯木。子何以＊辯。此非神知而謂質
T2102_.52.0056a17: 有知乎。凡萬有皆以神知無以質知者也。但
T2102_.52.0056a18: 草木昆蟲之性。裁覺榮悴生死。生民之識則
T2102_.52.0056a19: 通安危利害。何謂非有如木之質以爲形。又
T2102_.52.0056a20: 有異木之知以爲神耶。此則形神有二居可
T2102_.52.0056a21: 別也。但木禀陰陽之偏風。人含一靈之精
T2102_.52.0056a22: 照。其識或同。其神則異矣。骨骸形骸之論
T2102_.52.0056a23: 死生授受之説。義既前定。事又不經。安用曲
T2102_.52.0056a24: ＊辯哉
T2102_.52.0056a25: 問曰。形即神者手等亦是神耶
T2102_.52.0056a26: 答曰。皆是神分
T2102_.52.0056a27: 問曰。若皆是神分神應能慮。手等亦應能慮
T2102_.52.0056a28: 也
T2102_.52.0056a29: 答曰。手等有痛癢之知。而無是非之慮
T2102_.52.0056b01: 問曰。知之與慮爲一爲異
T2102_.52.0056b02: 答曰。知即是慮。淺則爲知。深則爲慮
T2102_.52.0056b03: 問曰。若爾應有二慮。慮既有二。神有二乎
T2102_.52.0056b04: 答曰。人體唯一。神何得二
T2102_.52.0056b05: 問曰。若不得二安有痛癢之知而復有是非
T2102_.52.0056b06: 之慮
T2102_.52.0056b07: 答曰。如手足雖異總爲一人。是非痛癢雖復
T2102_.52.0056b08: 有異。亦總爲一神矣
T2102_.52.0056b09: 問曰。是非之慮不關手足。當關何也
T2102_.52.0056b10: 答曰。是非之慮心器所主
T2102_.52.0056b11: 問曰。心器是五藏之心非耶
T2102_.52.0056b12: 答曰。是也
T2102_.52.0056b13: 問曰。五＊藏有何殊別。而心獨有是非之慮
T2102_.52.0056b14: 答曰。七竅亦復何殊。而司用不均何也
T2102_.52.0056b15: 問曰。慮思無方。何以知是心器所主
T2102_.52.0056b16: 答曰。心病則思乖。是以知心爲慮本
T2102_.52.0056b17: 問曰。何知不寄在眼等分中耶
T2102_.52.0056b18: 答曰。若慮可寄於眼分。眼何故不寄於耳分
T2102_.52.0056b19: ＊也
T2102_.52.0056b20: 問曰。慮體無本故可寄之於眼分。眼自有本。
T2102_.52.0056b21: 不假寄於他分
T2102_.52.0056b22: 答曰。眼何故有本而慮無本。苟無本於我形。
T2102_.52.0056b23: 而可遍寄於異地。亦可張甲之情。寄王乙之
T2102_.52.0056b24: 躯。李丙之性。託趙丁之體。然乎哉。不然也」
T2102_.52.0056b25: 難曰。論云。形神不殊手等皆是神分。此則神
T2102_.52.0056b26: 以形爲體。體全即神全。體傷即佛缺矣。神者
T2102_.52.0056b27: 何。識慮也。今人或斷手足殘肌膚。而智思不
T2102_.52.0056b28: 亂。猶孫臏刖趾兵略愈明。盧浮解腕儒道方
T2102_.52.0056b29: 謐。此神與形離。形傷神不害之切證也。但神
T2102_.52.0056c01: 任智以役物。託器以通照。視聽香味各有所
T2102_.52.0056c02: 憑。而思識歸乎心器。譬如人之有宅東閣延
T2102_.52.0056c03: 賢。南軒引景。北牖招風。西櫺映月。主人端
T2102_.52.0056c04: 居中霤以收四事之用焉。若如來論口鼻耳
T2102_.52.0056c05: 目各有神分。一目病即視神毀。二目應倶盲
T2102_.52.0056c06: 矣。一耳疾即聽神傷。兩耳倶應聾矣。今則
T2102_.52.0056c07: 不然。是知神以爲器非以爲體也
T2102_.52.0056c08: 又云。心爲慮本慮不可寄之他分。若在於口
T2102_.52.0056c09: 眼耳鼻。斯論然也。若在於他心則不然矣。耳
T2102_.52.0056c10: 鼻雖共此體。不可以相雜。以其所司不同器。
T2102_.52.0056c11: 器用各異也。他心雖在彼形而可得相渉。以
T2102_.52.0056c12: 其神理均妙識慮齊功也。故書稱。啓爾心沃
T2102_.52.0056c13: 朕心。詩云。他人有心。予忖度之。齊桓師管仲
T2102_.52.0056c14: 之謀。漢祖用張良之策。是皆本之於我形。寄
T2102_.52.0056c15: 之於他分。何云張甲之情不可託王乙之躯。
T2102_.52.0056c16: 李丙之性勿得寄趙丁之體乎
T2102_.52.0056c17: 問曰。聖人之形猶凡人之形。而有凡聖之殊。
T2102_.52.0056c18: 故知形神異矣
T2102_.52.0056c19: 答曰。不然。金之精者能照。穢者不能照。能照
T2102_.52.0056c20: 之精金寧有不照之穢質。又豈有聖人之神。
T2102_.52.0056c21: 而寄凡人之器。亦無凡人之神。而託聖人之
T2102_.52.0056c22: 體。是以八彩重瞳勛華之容。龍顏馬口軒皐
T2102_.52.0056c23: 之状。此形表之異也。比干之心七竅並列。伯
T2102_.52.0056c24: 約之膽其大如拳。此心器之殊也。是以聖人
T2102_.52.0056c25: 區分毎異常品。非唯道革群生。乃亦形超
T2102_.52.0056c26: 萬有。凡聖均體所未敢安
T2102_.52.0056c27: 問曰。子云。聖人之形必異於凡。敢問。陽貨
T2102_.52.0056c28: 類仲尼。項籍似帝舜。舜項孔陽智革形同。
T2102_.52.0056c29: 其故何耶
T2102_.52.0057a01: 答曰。玟似玉而非玉。鶋類鳳而非鳳。物誠
T2102_.52.0057a02: 有之。人故宜爾。項陽貎似而非實。以心器
T2102_.52.0057a03: 不均雖貎無益也
T2102_.52.0057a04: 問曰。凡聖之殊形器不一可也。聖人員極理
T2102_.52.0057a05: 無有二而且殊姿。陽文異状神不係色。於
T2102_.52.0057a06: 此益明
T2102_.52.0057a07: 答曰。聖與聖同。同於聖器而器不必同也。猶
T2102_.52.0057a08: 馬殊毛而齊逸。玉異色而均美。是以晋棘楚
T2102_.52.0057a09: 和等價連城。驎騮盜驪倶致千里
T2102_.52.0057a10: 問曰。形神不二既聞之矣。形謝神滅理固宜
T2102_.52.0057a11: 然。敢問。經云。爲之宗廟以鬼饗之。何謂也
T2102_.52.0057a12: 答曰。聖人之教然也。所以從孝子之心。而厲
T2102_.52.0057a13: 婾薄之意。神而明之。此之謂矣
T2102_.52.0057a14: 問曰。伯有被甲彭生豕見。墳素著其事。寧是
T2102_.52.0057a15: 設教而已耶
T2102_.52.0057a16: 答曰。妖怪茫茫或存或亡理死者衆不皆爲
T2102_.52.0057a17: 鬼。彭生伯有何獨能然。乍人乍豕。未必齊鄭
T2102_.52.0057a18: 之公子也
T2102_.52.0057a19: 問曰。易稱故知鬼神之情状與天地相似而
T2102_.52.0057a20: 不違。又曰。載鬼一車其義云何
T2102_.52.0057a21: 答曰。有禽焉有獸焉。飛走之別也。有人焉有
T2102_.52.0057a22: 鬼焉。幽明之別也。人滅而爲鬼。鬼滅而爲人。
T2102_.52.0057a23: 則吾未知也
T2102_.52.0057a24: 難曰。論云。豈有聖人之神。而寄凡人之器。亦
T2102_.52.0057a25: 無凡人之神。而託聖人之體。今陽貨類仲尼。
T2102_.52.0057a26: 項籍似帝舜。即是凡人之神託聖人之體也。
T2102_.52.0057a27: 玟玉鶋鳳不得爲喩。今玟自名玟玉實名玉。
T2102_.52.0057a28: 鶋號鶢鶋鳳曰神鳳。名既殊稱貎亦爽實。今
T2102_.52.0057a29: 舜重瞳子。項羽亦重瞳子。非有玟玉二名。唯
T2102_.52.0057b01: 覩重瞳相類。又有女媧蛇躯。皐陶馬口。非
T2102_.52.0057b02: 直聖神入於凡器。遂乃託乎蟲畜之體。此
T2102_.52.0057b03: 形神殊別明闇不同。茲益昭顯也。若形神爲
T2102_.52.0057b04: 一理絶前因者。則聖應誕聖。賢必産賢。勇
T2102_.52.0057b05: 怯愚智悉類其本。即形神之所陶甄。一氣之
T2102_.52.0057b06: 所孕育。不得有堯睿朱嚚瞍頑舜聖矣。論又
T2102_.52.0057b07: 云。聖同聖氣而器不必同。猶馬殊毛而齊
T2102_.52.0057b08: 逸。今毛復是逸器耶。馬有同毛色而異駑駿
T2102_.52.0057b09: 者如此。則毛非逸相。由體無聖器矣。人形骸
T2102_.52.0057b10: 無凡聖之別。而有貞脆之異。故遐靈栖於遠
T2102_.52.0057b11: 質。促神寓乎近體。則唯斯而已耳。向所云
T2102_.52.0057b12: 聖人之體旨。直語丘舜之形。不言器有聖
T2102_.52.0057b13: 智。非矛盾之説。勿近於此惑
T2102_.52.0057b14: 問曰。知此神滅有何利用
T2102_.52.0057b15: 答曰。浮屠害政桑門蠹俗風驚霧起馳蕩不
T2102_.52.0057b16: 休。吾哀其弊思拯其溺。夫竭財以赴僧。破
T2102_.52.0057b17: 産以趨佛。而不恤親戚不憐窮匱者何耶。良
T2102_.52.0057b18: 由厚我之情深濟物之意淺。是以圭撮渉於
T2102_.52.0057b19: 貧友。吝情動於顏色。千鍾委於富僧歡懷暢
T2102_.52.0057b20: 於容髮。豈不以僧有多稌之期。友無遺秉之
T2102_.52.0057b21: 報。務施不關周急。立徳必於在己。惑以茫
T2102_.52.0057b22: 昧之言。懼以阿鼻之苦。誘以虚誕之詞。欣
T2102_.52.0057b23: 以兜率之樂。故棄縫掖襲横衣。廢俎豆列瓶
T2102_.52.0057b24: 鉢。家家棄其親愛。人人絶其嗣續。至使兵挫
T2102_.52.0057b25: 於行間。吏空於官府。粟罄於惰游。貨殫於土
T2102_.52.0057b26: 木。所以姦宄佛勝頌聲尚權。惟此之故也。其
T2102_.52.0057b27: 流莫已其病無垠。若知陶甄禀於自然。森羅
T2102_.52.0057b28: 均於獨化。忽焉自有恍爾而無。來也不御。
T2102_.52.0057b29: 去也不追。乘夫天理各安其性。小人甘其壟
T2102_.52.0057c01: 畝。君子保其恬素。耕而食。食不可窮也。蠶以
T2102_.52.0057c02: 衣。衣不可盡也。下有餘以奉其上。上無爲以
T2102_.52.0057c03: 待其下。可以全生可以養親。可以爲己可以
T2102_.52.0057c04: 爲人。可以匡國可以覇君用此道也
T2102_.52.0057c05: 難曰。佛之有無寄於神理存滅。既有往論。且
T2102_.52.0057c06: 欲略言。今指＊辯其損益語其利害。以弼夫子
T2102_.52.0057c07: 過正之談。子云。釋氏蠹俗傷化費貨損役。
T2102_.52.0057c08: 或者爲之。非佛之尤也。佛之立教本以好生
T2102_.52.0057c09: 惡殺修善務施。好生非正欲繁育鳥獸。以人
T2102_.52.0057c10: 靈爲重。惡殺豈可得緩宥逋逃。以哀矜斷
T2102_.52.0057c11: 察。修善不必瞻丈六之形。以忠信爲上。務
T2102_.52.0057c12: 施不苟使殫財土木。以周＊急爲美。若絶嗣
T2102_.52.0057c13: 續則必法種不傳。如並起浮圖。又亦種殖無
T2102_.52.0057c14: 地。凡且猶知之。況我慈氏寧樂爾乎。今守株
T2102_.52.0057c15: 桑門迷瞀俗士。見寒者不施之短褐。遇飢
T2102_.52.0057c16: 者不錫以糠豆。而競聚無識之僧。爭造衆多
T2102_.52.0057c17: 之佛。親戚棄而不眄。祭祀廢而＊不修。良繒
T2102_.52.0057c18: 碎於刹上。丹金縻于塔下。而謂爲福田期以
T2102_.52.0057c19: 報業。此並體佛未深解法不妙。雖呼佛爲佛。
T2102_.52.0057c20: 豈曉歸佛之旨。號僧爲僧寧達依僧之意。此
T2102_.52.0057c21: 亦神不降福。予無取焉。夫六家之術各有流
T2102_.52.0057c22: 弊。儒失於僻。墨失於蔽。法失於峻。名失於
T2102_.52.0057c23: 詐。咸由祖述者。失其傳以致泥溺。今子不
T2102_.52.0057c24: 以僻蔽誅孔墨峻＊詐責韓鄧。而獨罪我如
T2102_.52.0057c25: 來貶茲正覺。是忿風濤而毀舟楫也。今逆悖
T2102_.52.0057c26: 之人無頼之子。上罔君親下虚儔類。或不忌
T2102_.52.0057c27: 明憲而乍懼幽司。憚閻羅之猛畏牛頭之酷。
T2102_.52.0057c28: 遂悔其穢惡。化而遷善。此之益也。又罪福
T2102_.52.0057c29: 之理。不應殊於世教背乎人情。若有事君以
T2102_.52.0058a01: 忠。奉親唯孝。與朋友信。如斯人者猶以一眚
T2102_.52.0058a02: 掩徳蔑而棄之。裁犯蟲魚陷于地獄。斯必不
T2102_.52.0058a03: 然矣。夫忠莫踰於伊尹。孝莫尚乎曾參。伊
T2102_.52.0058a04: 公宰一畜以膳湯。曾子烹隻禽以養點。而皆
T2102_.52.0058a05: 同趨炎 &T055114;

倶赴鋒樹。是則大功沒於小過。奉
T2102_.52.0058a06: 上反於惠下。昔彌子矯駕猶以義弘免戮。嗚
T2102_.52.0058a07: 呼曾謂靈匠不如衞君乎。故知此爲忍人之
T2102_.52.0058a08: 防。而非仁人之誡也。若能監彼流宕釁不在
T2102_.52.0058a09: 佛。觀此禍福悟教開誘。思息末以尊本。不
T2102_.52.0058a10: 拔本以極末。念忘我以弘法。不後法以利
T2102_.52.0058a11: 我。則雖曰未佛。吾必謂之佛矣

T2102_.52.0058a12:

難范中書神滅論

曹思
文

　難神滅第一

并啓
詔答

T2102_.52.0058a13:

范答第一　重難神滅第二

重啓
詔答

T2102_.52.0058a14: 難范中書神滅論　　　　曹思文
T2102_.52.0058a15: 論曰。神即形也。形即神也。是以形存則神存。
T2102_.52.0058a16: 形謝則神滅也
T2102_.52.0058a17: 難曰。形非即神也。神非即形也。是合而爲用
T2102_.52.0058a18: 者也。而合非即矣。生則合而爲用。死則形留
T2102_.52.0058a19: 而神逝也。何以言之。昔者趙簡子疾五日不
T2102_.52.0058a20: 知人。秦穆公七日乃寤。並神遊於帝所。帝
T2102_.52.0058a21: 賜之鈞天廣樂。此其形留而神遊者乎。若如
T2102_.52.0058a22: 論言形滅則神滅者。斯形之與神。應如影響
T2102_.52.0058a23: 之必倶也。然形既病焉則神亦病也。何以形
T2102_.52.0058a24: 不知人神獨遊帝。而欣歡於鈞天廣樂乎。斯
T2102_.52.0058a25: 其寐也魂交故。神遊於胡蝶。即形與神分
T2102_.52.0058a26: 也。其覺也形開。遽遽然周也。即形與神合
T2102_.52.0058a27: 也。神之與形有分有合。合則共爲一體。分
T2102_.52.0058a28: 則形亡而神逝也。是以延陵喪子而言曰。
T2102_.52.0058a29: 骨肉歸復于土。而魂氣無不之也。斯即形止
T2102_.52.0058b01: 而神不止也。然經史明證灼灼也。如此寧是
T2102_.52.0058b02: 形止而神滅者乎
T2102_.52.0058b03: 論曰。問者曰。經云。爲之宗廟以鬼饗之。通
T2102_.52.0058b04: 云。非有鬼也。斯是聖人之教然也。所以達孝
T2102_.52.0058b05: 子之心。而厲婾薄之意也
T2102_.52.0058b06: 難曰。今論所云皆情言也。而非聖旨。請擧經
T2102_.52.0058b07: 記以證聖人之教。孝經云。昔者周公郊祀后
T2102_.52.0058b08: 稷以配天。宗祀文王於明堂。以配上帝。若形
T2102_.52.0058b09: 神倶滅。復誰配天乎。復誰配帝乎。且無臣
T2102_.52.0058b10: 而爲有臣。宣尼云。天可欺乎。今稷無神矣。
T2102_.52.0058b11: 而以稷配斯是周旦其欺天乎。果其無稷也。
T2102_.52.0058b12: 而空以配天者。＊即其欺天矣。又其欺人也。
T2102_.52.0058b13: 斯是人之教。教以欺妄也。設欺妄以立教
T2102_.52.0058b14: 者。復何達孝子之心。厲＊婾薄之意哉。原尋
T2102_.52.0058b15: 論旨。以無鬼爲義。試重詰之曰。孔子菜羹
T2102_.52.0058b16: 苽祭祀其祖禰也。禮云。樂以迎來哀以送
T2102_.52.0058b17: 往。神既無矣迎何所迎。神既無矣送何所送。
T2102_.52.0058b18: 迎來而樂。斯假欣於孔貎。途往而哀。又虚涙
T2102_.52.0058b19: 於丘體。斯則夫子之祭祀也。欺僞滿於方
T2102_.52.0058b20: 寸虚假盈於廟堂。聖人之教其若是乎。而云
T2102_.52.0058b21: 聖人之教然也何哉
T2102_.52.0058b22: 思文啓。竊見范縝神滅論。自爲賓主。遂有三
T2102_.52.0058b23: 十餘條。思文不惟闇蔽聊難論大旨二條而
T2102_.52.0058b24: 已。庶欲以傾其根本。謹冐上聞。但思文情
T2102_.52.0058b25: 用淺匱。懼不能徴折詭經。仰黷天煦伏追
T2102_.52.0058b26: 震悸。謹啓
T2102_.52.0058b27: 所難二條。當別詳覽也　右詔答
T2102_.52.0058b28: 答曹録事難神滅論
T2102_.52.0058b29: 難曰。形非即神也。神非即形也。是合而爲
T2102_.52.0058c01: 用者也。而合非即也
T2102_.52.0058c02: 答曰。若合而爲用者。明不合則無用。如蛩
T2102_.52.0058c03: 巨相資廢一則不可。此乃是滅神之精據。而
T2102_.52.0058c04: 非存神之雅決。子意本欲請戰。而定爲我援
T2102_.52.0058c05: 兵耶
T2102_.52.0058c06: 難曰。昔趙簡子疾五日不知人。秦穆公七日
T2102_.52.0058c07: 乃寤。並神遊於帝所。帝賜之鈞天廣樂。此形
T2102_.52.0058c08: 留而神逝者乎
T2102_.52.0058c09: 答曰。趙簡子之上賓秦穆之上遊帝。既云耳
T2102_.52.0058c10: 聽鈞天。居然口嘗百味。亦可身安廣厦。目悦
T2102_.52.0058c11: 玄黄。或復披文繍之衣。控如龍之轡。故知神
T2102_.52.0058c12: 之須待既不殊人。四肢七竅毎與形等。隻翼
T2102_.52.0058c13: 不可以適遠。故不比不飛。神無所闕。何故
T2102_.52.0058c14: 憑形以自立
T2102_.52.0058c15: 難曰。若如論旨形滅。即神滅者。斯形之與
T2102_.52.0058c16: 神應。如影之必倶也。然形既病焉。則神亦
T2102_.52.0058c17: 病也。何以形不知人。神獨遊帝。答曰。若如
T2102_.52.0058c18: 來意便是形病而神不病也。今傷之則病是
T2102_.52.0058c19: 形痛而神不痛也。惱之則憂是形憂而神不
T2102_.52.0058c20: 憂也。憂慮痛形已得之如此。何用勞神於無

T2102_.52.0058c21:

事耶

曹以爲生則合而爲用則＊病廢同也。死
則形留而神遊。則故遊帝與形不同

T2102_.52.0058c22: 難曰。其寐也魂交故。神遊於胡蝶。即形與神
T2102_.52.0058c23: 分也。其覺也形開＊遽遽然周也。即形與神合
T2102_.52.0058c24: 也
T2102_.52.0058c25: 答曰。此難可謂窮辯。未可謂窮理也。子謂神
T2102_.52.0058c26:
T2102_.52.0058c27:
T2102_.52.0058c28:
T2102_.52.0058c29:
T2102_.52.0059a01: 遊胡蝶是眞作飛蟲耶。若然者或夢爲牛則
T2102_.52.0059a02: 負人轅輈。或夢爲馬則入人跨下。明旦應有
T2102_.52.0059a03: 死牛死馬。而無其物何＊耶。又腸繞＊昌門此
T2102_.52.0059a04: 人即死。豈有遺其肝肺而可以生哉。又日月
T2102_.52.0059a05: 麗天廣輪千里。無容下從返婦近入懷袖。夢
T2102_.52.0059a06: 幻虚假無有自來矣。一旦實之良足偉也。明
T2102_.52.0059a07: 結想霄坐周天海。神昏於内妄見異物。豈莊
T2102_.52.0059a08: 生實亂南園。趙簡眞登閶闔。郢外弟蕭琛亦
T2102_.52.0059a09: 以夢爲文句甚悉。想孰取視也
T2102_.52.0059a10: 難曰。延陵＊喪子而言曰。骨肉歸于上。而
T2102_.52.0059a11: 魂氣無不之也。斯即形止而神不止也
T2102_.52.0059a12: 答曰。人之生也。資氣於天禀形於地。是以形
T2102_.52.0059a13: 銷於下。氣滅於上。氣滅於上。故言無不之。無
T2102_.52.0059a14: 不之者。不測之辭耳。豈必其神興知耶
T2102_.52.0059a15: 難曰。今論所云皆情言也。而非聖旨。請擧經
T2102_.52.0059a16: 記以證聖人之教。孝經云。昔者周公郊祀后
T2102_.52.0059a17: 稷。以配天。宗祀文王於明堂以配上帝。若形
T2102_.52.0059a18: 神倶滅誰配天乎。復誰配帝乎
T2102_.52.0059a19: 答曰。若均是聖達本自無教。教之所設實在
T2102_.52.0059a20: 黔首。黔首之情常貴生而賤死。死而有靈則
T2102_.52.0059a21: 長畏敬之心。死而無知則生慢易之意。聖人
T2102_.52.0059a22: 知其若此。故廟祧壇墠以篤其誠心。肆筵授
T2102_.52.0059a23: 几以全其罔己。尊祖以窮郊天之敬。嚴父以
T2102_.52.0059a24: 配天明堂之享。且忠信之寄心有地強梁
T2102_.52.0059a25: 之子茲焉是懼。所以聲教＊煦於上風俗淳于
T2102_.52.0059a26: 下。周此道也。故經云。爲之宗廟以鬼享之。
T2102_.52.0059a27: 言用鬼神之道。致茲孝享也。春秋祭祀以時
T2102_.52.0059a28: 思之。明厲其追遠。不可朝死夕亡也。子貢問
T2102_.52.0059a29: 死而有知。仲尼云。吾欲言死而有知。則孝子
T2102_.52.0059b01: 輕生以殉死。吾欲言死而無知。則不孝之子
T2102_.52.0059b02: 棄而不葬。子路問事鬼神。夫子云。未能事人。
T2102_.52.0059b03: 焉能事鬼。適言以鬼享之。何故不許其事耶。
T2102_.52.0059b04: 死而有知輕生以殉是也。何故不明言其有。
T2102_.52.0059b05: 而作此悠漫以答耶。研求其義死而無知。亦
T2102_.52.0059b06: 已審矣。宗廟郊社皆聖人之教迹。彝倫之道。
T2102_.52.0059b07: 不可得而廢耳
T2102_.52.0059b08: 難曰。且無臣而爲有臣。宣尼云。天可欺乎。今
T2102_.52.0059b09: 稷無神矣。而以稷配斯。是周旦其欺天乎。既
T2102_.52.0059b10: 其欺天。又其欺人。斯是聖人之教以欺妄。
T2102_.52.0059b11: 欺妄以教。何達孝子之心。厲＊婾薄之意哉」
T2102_.52.0059b12: 答曰。夫聖人者顯仁藏用窮神盡變。故曰聖
T2102_.52.0059b13: 達節而賢守節也。寧可求之蹄筌局以言教。
T2102_.52.0059b14: 夫欺者。謂傷化敗俗導人非道耳。苟可以安
T2102_.52.0059b15: 上治民移風易俗。三光明於上。黔黎悦於下。
T2102_.52.0059b16: 何欺妄之有乎。請問。湯放桀武伐紂。是殺
T2102_.52.0059b17: 君非耶。而孟子云。聞誅獨夫紂。未聞殺君也。
T2102_.52.0059b18: 子不責聖人放殺之迹。而勤勤於郊稷之妄
T2102_.52.0059b19: 乎。郊丘明堂乃是儒家之淵府也。而非形神
T2102_.52.0059b20: 之滯義。當如此何耶
T2102_.52.0059b21: 難曰。樂以迎來哀以送往。云云
T2102_.52.0059b22: 答曰。此義未通而自釋。不復費辭於無用。禮
T2102_.52.0059b23: 記有斯言多矣。近寫此條小恨未周也
T2102_.52.0059b24: 思文啓。始得范縝答神滅論。猶執先迷。思
T2102_.52.0059b25: 文試料其理致。衝其四證。謹冐奏聞。但思文
T2102_.52.0059b26: 情識愚淺。無以折其鋒鋭。仰塵
T2102_.52.0059b27: 聖鑒伏追震悚。謹啓
T2102_.52.0059b28: 具一二縝既背經以起義。乖理以致談。滅聖
T2102_.52.0059b29: 難以聖責。乖理難以理詰。如此則言語之論
T2102_.52.0059c01: 略成可息　　＊右詔＊答
T2102_.52.0059c02:   重難范中書神滅論
T2102_.52.0059c03: 論曰。若合而爲用者明。不合則無用。如蛩巨
T2102_.52.0059c04: 之相資廢一則不可。此乃是滅神之精據。而
T2102_.52.0059c05: 非存神之雅決。子意本欲請戰。而定爲我援
T2102_.52.0059c06: 兵也。論又云。形之於神猶＊刀之於利。未聞
T2102_.52.0059c07: ＊刀沒而利存。豈形止而神在。又申延陵之
T2102_.52.0059c08: 言。即形消於下神滅於上。故云無之也。又
T2102_.52.0059c09: 云。以稷配天非欺天也。猶湯放武伐非殺君
T2102_.52.0059c10: 也。子不責聖人放殺之迹。而勤勤於郊稷之
T2102_.52.0059c11: 妄耶。難曰。蛩蛩巨虚是合用之證耳。而非
T2102_.52.0059c12: 形滅即神滅之據也。何以言之。蛩非＊虚也
T2102_.52.0059c13: ＊虚非蛩也。今滅蛩蛩而駏驉不死。斬駏驉而
T2102_.52.0059c14: 蛩蛩不亡。非相即也。今引此以爲形神倶滅
T2102_.52.0059c15: 之精據。又爲救兵之良援。斯倒戈授人而欲
T2102_.52.0059c16: 求長存也。悲夫。斯＊即形滅而神不滅之證一
T2102_.52.0059c17: 也。論云。形之與神猶＊刀之於利。未聞＊刀沒
T2102_.52.0059c18: 而利存。豈容形亡而神在。雅論據形神之倶
T2102_.52.0059c19: 滅。唯此一證而已。愚有惑焉。何者。神之與形
T2102_.52.0059c20: 是二物之合用。即論所引蛩巨相資也。是
T2102_.52.0059c21: 今＊刀之於利是一物之兩名耳。然一物兩名
T2102_.52.0059c22: 者。故捨＊刀則無利也。二物之合用者。故形
T2102_.52.0059c23: 亡則神逝也。今引一物之二名。徴二物之合
T2102_.52.0059c24: 用。斯差若毫釐者何千里之遠也。斯又是形
T2102_.52.0059c25: 滅而神不滅之證二也。又申延陵之言曰。即
T2102_.52.0059c26: 是形消於下神滅於上。論云。形神是一體之
T2102_.52.0059c27: 相即。即今形滅於此。即應神滅於形中。何
T2102_.52.0059c28: 得云形消於下。神滅於上。而云無不之乎。斯
T2102_.52.0059c29: 又是形滅而神不滅之證三也。又云。以稷配
T2102_.52.0060a01: 天非欺天也。猶湯放桀武伐紂非殺君也。即
T2102_.52.0060a02: 是權假以除惡乎。然唐虞之君無放伐之患
T2102_.52.0060a03: 矣。若乃運非太平世値三季權假立教以救
T2102_.52.0060a04: 一時。故權稷以配天假父以配帝。則可也。
T2102_.52.0060a05: 然有虞氏之王天下也。禘黄而郊嚳。祖顓而
T2102_.52.0060a06: 宗堯。既淳風未殄。時非權假而今欺天罔帝
T2102_.52.0060a07: 也何乎。引證若斯。斯又是形滅而神不滅之
T2102_.52.0060a08: 證四也。斯四證既立而根本自傾。餘枝葉庶
T2102_.52.0060a09: 不待風而靡也
T2102_.52.0060a10: 論曰。樂以迎來哀以送往。此義不假通而自
T2102_.52.0060a11: 釋。不復費於無用。禮記有言多矣。又云。夫
T2102_.52.0060a12: 言欺者。謂傷化敗俗耳。苟可以安上治民。復
T2102_.52.0060a13: 何欺妄之有乎
T2102_.52.0060a14: 難曰。前難云。迎來而樂。是假欣於孔貎。送往
T2102_.52.0060a15: 而哀。又虚涙於丘體。斯實鄙難之雲梯。弱義
T2102_.52.0060a16: 之鋒的。在此言也。而答者曾不惠解。唯云
T2102_.52.0060a17: 不假通而自釋。請重之曰。依如論旨既已許
T2102_.52.0060a18: 孔是假欣而虚涙也。又許稷之配天。是指無
T2102_.52.0060a19: 以爲有也。宣尼云。亡而爲有虚而爲盈。爻
T2102_.52.0060a20: 象之所不占。而格言之所攸棄。用此風以扇
T2102_.52.0060a21: 也。何得不傷。茲俗於何不敗。而云可以安
T2102_.52.0060a22: 上治民也。慈化何哉。論云。已通而昧者未
T2102_.52.0060a23: 悟。聊重往諮側聞提耳
T2102_.52.0060a24: 弘明集卷第九
T2102_.52.0060a25:
T2102_.52.0060a26:
T2102_.52.0060a27:
T2102_.52.0060a28:
T2102_.52.0060a29:
T2102_.52.0060b01:
T2102_.52.0060b02:
T2102_.52.0060b03: 弘明集卷第十
T2102_.52.0060b04:   梁＊楊都建初寺釋僧祐＊律師撰
T2102_.52.0060b05:   大梁皇帝勅答臣下神滅論

T2102_.52.0060b06:

莊嚴寺法雲法師與公王朝貴書

并公王
朝貴答

T2102_.52.0060b07:   大梁皇帝勅答臣下神滅論
T2102_.52.0060b08: 位現致論要當有體。欲談無佛應設賓主。標
T2102_.52.0060b09: 其宗旨辯其短長。來就佛理以屈佛理。則有
T2102_.52.0060b10: 佛之義既躓。神滅之論自行。豈有不求他意。
T2102_.52.0060b11: 妄作異端。運其隔心鼓其騰口。虚畫瘡疣空
T2102_.52.0060b12: 致詆呵。篤時之蟲驚疑於往來。滯甃之蛙河
T2102_.52.0060b13: 漢於遠大。其故何也。淪蒙怠而爭一息。抱
T2102_.52.0060b14: 孤陋而守井幹。豈知天地之長久溟海之壯
T2102_.52.0060b15: 闊。孟軻有云。人之所知不如人之所不知。信
T2102_.52.0060b16: 哉。觀三聖設教。皆云不滅。其文浩博難可具
T2102_.52.0060b17: 載。止擧二事試以爲言。祭義云。惟孝子爲
T2102_.52.0060b18: 能饗親。禮運云。三日齋必見所祭。若謂饗
T2102_.52.0060b19: 非所饗。見非所見。違經背親言誠可息。神
T2102_.52.0060b20: 滅之論朕所未詳
T2102_.52.0060b21:   莊嚴寺法雲法師與公王朝貴書
T2102_.52.0060b22: 主上答臣下審神滅論。今遣相呈。夫神妙寂
T2102_.52.0060b23: 寥可知而不可説。義經丘而未曉。理渉旦而
T2102_.52.0060b24: 猶昏
T2102_.52.0060b25: 主上凝天照本襲道赴機。垂答臣下。旨訓周
T2102_.52.0060b26: 審。孝享之禮既彰。桀懷曾史之慕。三世之
T2102_.52.0060b27: 言復闡。紂協波崙之情。預非草木。誰不歌歎。
T2102_.52.0060b28: 希同挹風猷共加讃也。釋法雲呈
T2102_.52.0060b29:   臨川王答
T2102_.52.0060c01: 得所送勅答神滅論。伏覽淵旨理精辭詣。二
T2102_.52.0060c02: 教道協於當年。三世棟梁於今日。足使迷途
T2102_.52.0060c03: 自反。妙趣愈光。遲近寫對更具披析。蕭宏和
T2102_.52.0060c04: 南
T2102_.52.0060c05:   建安王答
T2102_.52.0060c06: 辱告惠示。勅答臣下審神滅論。天識昭遠聖
T2102_.52.0060c07: 情淵發。伏覽玄微實曉庸昧。猥能存示深
T2102_.52.0060c08: 承篤顧。偉和南
T2102_.52.0060c09:   長沙王答
T2102_.52.0060c10: 惠示勅答臣下審神滅論。睿旨淵凝機照深
T2102_.52.0060c11: 邈。可以筌蹄惑見訓誘蒙心。鑚仰周環洗滌
T2102_.52.0060c12: 塵慮。遂能存示戢眷良深。蕭淵業和南
T2102_.52.0060c13:   尚書令沈約答
T2102_.52.0060c14: 神本不滅久所伏膺。神滅之談良用駭惕。近
T2102_.52.0060c15: 約法師殿内出。亦蒙勅答臣下一本歡受頂
T2102_.52.0060c16: 戴尋覽忘疲。豈徒伏斯外道。可以永摧魔衆。
T2102_.52.0060c17: 孔釋兼弘。於是乎在。實不刊之妙旨。萬代之
T2102_.52.0060c18: 舟航。弟子亦即彼論。微歴疑覈比展具以呈
T2102_.52.0060c19: 也。沈約和南
T2102_.52.0060c20:   光祿領太子右率范岫答
T2102_.52.0060c21: 岫和南。伏見詔旨答臣下審神滅論。叡照
T2102_.52.0060c22: 淵深動鑒機切。敷引外典弘茲内教。發蒙啓
T2102_.52.0060c23: 滯訓誘未悟。方使四海禀仰十方讃抃。異見
T2102_.52.0060c24: 杜口道俗同欣。謹加習誦寤寐書紳。惠以逮
T2102_.52.0060c25: 示深承眷憶。范岫和南
T2102_.52.0060c26:
T2102_.52.0060c27:
T2102_.52.0060c28:
T2102_.52.0060c29:
T2102_.52.0061a01:   丹陽尹王瑩答
T2102_.52.0061a02: 辱告伏覽勅旨神不滅義。睿思機深天情雲
T2102_.52.0061a03: 發。標理明例渙若冰消。指事造言共如日
T2102_.52.0061a04: 照。用啓蒙愚載移瞽蔽。凡厥含識莫不挹佩。
T2102_.52.0061a05: 謹以書紳奉之沒齒。弟子王瑩和南
T2102_.52.0061a06:   中書令王志答
T2102_.52.0061a07: 辱告伏覽。勅答臣下神滅論。旨高義博。照若
T2102_.52.0061a08: 發蒙。弟子夙奉釋教。練服舊聞有自來矣。非
T2102_.52.0061a09: 唯雷同遠大賛激天旨而已。且垂答二解。厭
T2102_.52.0061a10: 伏心靈。藻燭聞見。更不知何以闡揚玄猷光
T2102_.52.0061a11: 彰聖述。且得罔象不溷於其眞。内外無紛如
T2102_.52.0061a12: 之滯。寔懷嘉抃猥承末示。佩眷唯深。王志
T2102_.52.0061a13: 和南
T2102_.52.0061a14:   右僕射袁昂答
T2102_.52.0061a15: 辱告并伏見。勅答臣下審神滅論。奉讀循環
T2102_.52.0061a16: 頓醒昏縛。夫識神冥寞其理難窮。粤在庸
T2102_.52.0061a17: 愚。豈能探索。近取諸骸内。尚日用不知。況乎
T2102_.52.0061a18: 幽昧理歸惑解。仰尋聖典既顯言不無。但應
T2102_.52.0061a19: 宗教歸依其有。就有談有猶未能盡性。遂於
T2102_.52.0061a20: 不無論無斯可遠矣。自非神解獨脱機鑒絶
T2102_.52.0061a21: 倫。何能妙測不斷之言深悟相續之旨。兼引
T2102_.52.0061a22: 喩二證方見神在皦然。求之三世不滅之理
T2102_.52.0061a23: 彌著。可謂鑚之彌堅仰之彌高者也。方使衆
T2102_.52.0061a24: 惑塵開群迷反路。伏誦無斁舞蹈不勝。弟子
T2102_.52.0061a25: 袁昂和南
T2102_.52.0061a26:   衞尉卿蕭禺答
T2102_.52.0061a27: 辱告并伏見。詔答臣下審神滅論。夫三世雖
T2102_.52.0061a28: 明一乘玄遠。或有偏蔽猶執異端。聖上探
T2102_.52.0061a29: 隱索微凝神繋表。窮理盡性包括天人。内外
T2102_.52.0061b01: ＊辯析辭旨典奧。豈直群生靡惑。實亦闡提即
T2102_.52.0061b02: 曉。方宣揚四海垂範來世。惠使聞見唯深佩
T2102_.52.0061b03: 服。孤子蕭禺頓首和南
T2102_.52.0061b04:   吏部尚書徐勉答
T2102_.52.0061b05: 天旨所答臣下神滅論。一日粗蒙垂示。辱告
T2102_.52.0061b06: 重送伏加研讀。窮理盡寂精義入神。文義兼
T2102_.52.0061b07: 明超深俗表。仰詳三世皎若發蒙。非直謹
T2102_.52.0061b08: 加誦持。輒令斑之未悟。惠示承眷至。弟子
T2102_.52.0061b09: 徐勉和南
T2102_.52.0061b10:   太子中庶陸果答
T2102_.52.0061b11: 果和南。伏覽勅旨答臣下審神滅論。夫從無
T2102_.52.0061b12: 住本在默阻思。伏如來藏窅絶難言。故使
T2102_.52.0061b13: 仲初建薪火之執。惠遠廣然滅之難。傳疑衆
T2102_.52.0061b14: 談踳淪曠稔。宸聰天縱聖照生知。了根授藥
T2102_.52.0061b15: 隨方運便。遂乃＊辯禮矯枉指孝示隅。良由迷
T2102_.52.0061b16: 發俗學。便澆俗以況道。惑資外文即就外
T2102_.52.0061b17: 以明内。任言出奇。因所據理固以城塹。三
T2102_.52.0061b18: 世負荷群生。現在破闇當來掴網。一牘之間
T2102_.52.0061b19: 于何不利。片言之益豈可覶縷。生因曩慶至
T2102_.52.0061b20: 徳同時。預奉餘論。頂戴踊躍。惠示不遺深抱
T2102_.52.0061b21: 篤念。陸＊果和南
T2102_.52.0061b22:   散騎常侍蕭琛答
T2102_.52.0061b23: 弟子琛和南。辱告伏見。勅旨所答臣下審神
T2102_.52.0061b24: 滅論。妙測機神發揮禮教。實足使淨法増光。
T2102_.52.0061b25: 儒門敬業。物悟縁覺民思孝道。人倫之本於
T2102_.52.0061b26: 茲益明。詭經亂俗不撝自壞。誦讀藻抃頂戴
T2102_.52.0061b27: 不勝。家弟闇短招愆。今在比理。公私煎懼
T2102_.52.0061b28: 情慮震越。無以仰賛洪謨對揚精義。奉化
T2102_.52.0061b29: 開道伏用竦怍。眷奬覃示銘 &T000673;

。專
T2102_.52.0062c25: 謬者無永沈於惑海。積奉淵謨孰不歡肅。裁
T2102_.52.0062c26:
T2102_.52.0062c27:
T2102_.52.0062c28:
T2102_.52.0062c29:
T2102_.52.0063a01: 此酬白不申繋舞。王僧孺呈和南
T2102_.52.0063a02:   黄門侍郎王揖答
T2102_.52.0063a03: 辱告惠示。勅答臣下審神滅論。夫昊蒼玄默
T2102_.52.0063a04: 本絶言議。性與天道固亦難聞。而愛育之仁
T2102_.52.0063a05: 依方感動。開誘之教沿事降設。矜局蛙於井
T2102_.52.0063a06: 谷。哀危蟪於寸陰。思發神衷言微理鏡。引據
T2102_.52.0063a07: 前經文約旨遠。凝神寂翳一理能貫。墳典紛
T2102_.52.0063a08: 綸。一言以蔽。顯列聖之潜旨。決終古之滯惑。
T2102_.52.0063a09: 存滅由斯而曉。孝敬因茲而隆。信足以警誡
T2102_.52.0063a10: 重昏。儀範百代。所謂聖謨洋洋嘉言孔彰
T2102_.52.0063a11: 者也。弟子既慚辨理彌𢢺知音遂得。預聞道
T2102_.52.0063a12: 訓頒覿妙藻。式抃下陳永垂聖則。弟子王揖
T2102_.52.0063a13: 和南
T2102_.52.0063a14:   吏部郎王泰答
T2102_.52.0063a15: 一日曲蒙讌私。預聞茫中書有神形偕滅之
T2102_.52.0063a16: 論。斯人逕廷不近人情。直以下才。末能折
T2102_.52.0063a17: 五鹿之角。辱告垂示。聖旨微引孝道發揚。
T2102_.52.0063a18: 冥致謹當。尋誦永祛蒙惑。弟子王泰頓首
T2102_.52.0063a19: 和南
T2102_.52.0063a20:   侍中蔡樽答
T2102_.52.0063a21: 辱告奉宣勅旨。答諮神滅論。夫神理玄妙。良
T2102_.52.0063a22: 難該辯。雖復前聖眷言後英猶惑。天旨爰
T2102_.52.0063a23: 釋皎若發＊蒙。固以陵萬古而擅奇悟。方來
T2102_.52.0063a24: 以不朽。伏奉朝聞載深抃躍。謹以書紳永祛
T2102_.52.0063a25: 迷滯。蔡樽和南
T2102_.52.0063a26:   建康令王仲欣答
T2102_.52.0063a27: 仲欣白。辱告惠示。詔所答臣下神滅論。伏讀
T2102_.52.0063a28: 淵麗抃不勝躍。皇帝叡性自天機神獨遠。五
T2102_.52.0063a29: 禮外照三明内映。金輪徐轉則道濟八紘。玉
T2102_.52.0063b01: 瓚既陳則孝隆七廟。開慧日於清漢。垂法雲
T2102_.52.0063b02: 於大千。如在之義重闡茲晨。常住之明永證
T2102_.52.0063b03: 來劫。故以徳冠百王。聲高萬古。弟子棲心法
T2102_.52.0063b04: 門崇信大典。舞蹈之誠獨深鳧藻。王仲欣和
T2102_.52.0063b05: 南
T2102_.52.0063b06:   建安王外兵參軍沈績答
T2102_.52.0063b07: 弟子績和南。垂示勅答臣下神滅論。伏深欣
T2102_.52.0063b08: 躍。弟子竊＊惟道不自弘。弘實由人。人須其
T2102_.52.0063b09: 識。識須其位。周易所稱聖人大寶曰位。豈其
T2102_.52.0063b10: 意乎。然或位而不人。或人而不位。三者云備
T2102_.52.0063b11: 其理至難。故宣尼絶筆於獲麟。孟軻反身於
T2102_.52.0063b12: 天爵。誠無其位也。嗚呼眞化殆將淪沒。今天
T2102_.52.0063b13: 子以仁聖盛明。據至尊之位。蓋曾山可以衆
T2102_.52.0063b14: 煦飄。其和不可移也。鍾鼓可以雞豚亂。其
T2102_.52.0063b15: 鳴不可間也。將使惵惵黔首濟其長夜。自
T2102_.52.0063b16: 非徳合天地。誰能若斯。弟子早沐靈風既聞
T2102_.52.0063b17: 之矣。然而燕雀之集猶或相昏。飛蓬之門尚
T2102_.52.0063b18: 自交構。聖旨爰降辭高理愜。敦以人天之善。
T2102_.52.0063b19: 誡以莫大之形。一言作訓内外倶悦。夫以
T2102_.52.0063b20: 孺子入井。凡民猶或傷之。況乃聖慈御物必
T2102_.52.0063b21: 以隱惻爲心耶。能指白馬之非白。猶見屈於
T2102_.52.0063b22: 中庸。至於神享機外志存弘化。魍魎摧其頬
T2102_.52.0063b23: 舌焉足道哉。神蹟天貴本非窺觀。遂能存
T2102_.52.0063b24: 示用慚冥徳。弟子沈績和南
T2102_.52.0063b25:   祠部郎司馬筠答
T2102_.52.0063b26: 辱告并垂示勅答臣下審神滅義。伏讀周流式
T2102_.52.0063b27: 歌且舞。夫識慮沈隱精靈幽妙。近歩無以追。
T2102_.52.0063b28: 凡情不能測。外聖知其若此。所以抑而不談。
T2102_.52.0063b29: 故渉孔父其尚惛經。姫公其未曙。而碌碌之
T2102_.52.0063c01: 徒妄理信目錐畫。管窺異見鋒起。苟侚離
T2102_.52.0063c02: 賢之名。遂迷雪霜之實。愚惑到此深可矜
T2102_.52.0063c03: 傷。我皇道被幽顯明踰日月。窮天地之極。
T2102_.52.0063c04: 盡終始之奧。忌蕕紫之妨朱氣。珉雉之
T2102_.52.0063c05: 亂鳳玉。爰發聖衷降茲雅義。信足以光揚妙
T2102_.52.0063c06: 覺。拯厥沈泥。近照性靈之極。遠明孝徳之
T2102_.52.0063c07: 本。實使異學翦其邪心。向方篤其羨慕。謬
T2102_.52.0063c08: 以多幸豫奉陶鈞。沐澤飮和有兼慶躍。流通
T2102_.52.0063c09: 曲被 &T000673;

荷彌深。司馬筠＊和南
T2102_.52.0063c10:   豫章王功曹參軍沈緄答
T2102_.52.0063c11: 緄和南。弟子竊以爲交求之道必取與爲濟。
T2102_.52.0063c12: 至於續蒙不告。則空致衝衝倏忽之觀。
T2102_.52.0063c13: 殆將可息。所以自絶諮受崇深莫窺誠自愧
T2102_.52.0063c14: 也。徒以闇識因果脩局。誠冀履霜不退。堅
T2102_.52.0063c15: 冰可至耳。而法師弘心山藪幸能藏疾。雖未
T2102_.52.0063c16: 昇堂遂招以法流。杜夷云。召渇馬於滮泉。
T2102_.52.0063c17: 不待鞭策而至矣。垂示上答臣下神滅論。晨
T2102_.52.0063c18: 宵伏讀用忘疲寢。構斯法棟導彼迷流。天屬
T2102_.52.0063c19: 既申三世又辯。鬼神情状於焉可求。然謂海
T2102_.52.0063c20: 實廣廣孰能知。謂天蓋高高不可測。聖論鉤
T2102_.52.0063c21: 深旨超繋表＊蒙情易駘惡能是。空銘末示
T2102_.52.0063c22: 終愧鑚仰。弟子沈緄和南
T2102_.52.0063c23:
T2102_.52.0063c24:
T2102_.52.0063c25:
T2102_.52.0063c26:
T2102_.52.0063c27:
T2102_.52.0063c28:
T2102_.52.0063c29:
T2102_.52.0064a01:   建安王功曹王緝答
T2102_.52.0064a02: 惠示勅答臣下審神滅論。竊以神者冥默歴
T2102_.52.0064a03: 聖未傳。宣尼猶稱不言。莊生空構其語。求之
T2102_.52.0064a04: 方策。良歎交深謬覿。今論天思淵發妙旨凝
T2102_.52.0064a05: 深。至理既弘孝機兼極。信足蹈超萬古。照
T2102_.52.0064a06: 燭來今。弟子生屬昌辰。預覯聖藻。既冰渙於
T2102_.52.0064a07: 懷抱。信曉惑於隨便。凡厥靈知孰不鑚仰。
T2102_.52.0064a08: 矧伊＊蒙蔽激抃良深。王緝和南
T2102_.52.0064a09:   右衞將軍韋叡答
T2102_.52.0064a10: 至理虚寂冥晦難＊辯。言有似無。言無實有。
T2102_.52.0064a11: 妙於老談精於釋教。辭炳金書文光王牒者。
T2102_.52.0064a12: 由來尚矣。主上道括宇宙明並日月。隱顯之
T2102_.52.0064a13: 機必照有無之要。已覽遂垂以明論。詶析
T2102_.52.0064a14: 臣下導誘既深。訓義方洽。凡在有心孰不慶
T2102_.52.0064a15: 幸。蒙示天製謹加讀誦。垢吝雲消特兼恒
T2102_.52.0064a16: 抃。法師果深昔縁曰會。今法離五欲而入
T2102_.52.0064a17: 八解。去三界而就一乘。復得豫聞徳音。彌
T2102_.52.0064a18: 足欣讃。惠告沾及戢 &T000673;

寔深。韋叡和南
T2102_.52.0064a19:   廷尉卿謝綽答
T2102_.52.0064a20: 綽和南。辱告蒙示勅答臣下審神滅論。伏覽
T2102_.52.0064a21: 淵謨用清魂府。既排短説實啓群疑。竊＊惟人
T2102_.52.0064a22: 生最靈神用不極。上則知來藏往。次乃隣庶
T2102_.52.0064a23: 入幾。以此觀之。理無可滅。是以儒申其祀
T2102_.52.0064a24: 佛事大慈。照其生縁内外發明。已足祛滯。
T2102_.52.0064a25: 況復天誨諄諄引諭彌博。弘資始於黔黎。
T2102_.52.0064a26: ＊道識業於精爽。固令開矇出障坐測重玄。
T2102_.52.0064a27: 異端既絶正路斯反。論者慚其墨守茫氏悟
T2102_.52.0064a28: 其膏肓豫在有識孰不繋賛。但弟子徒懷
T2102_.52.0064a29: 遊聖終𢢺管窺。頂奉戴躍永歡廕誘。謝綽和
T2102_.52.0064b01: 南
T2102_.52.0064b02:   司徒祭酒范孝才答
T2102_.52.0064b03: 弟子孝才和南。逮示勅旨答臣下審神滅論。
T2102_.52.0064b04: 竊以彭生豕立咎現齊公。元伯纓垂事高漢
T2102_.52.0064b05: 史。且斬籌爲喩義在必存神之不滅。法俗同
T2102_.52.0064b06: 貫欲滅其神。内外倶失。所謂管闚穹極寧
T2102_.52.0064b07: ＊辯西東。蠡度滄溟安知髣髴。天旨弘深慇懃
T2102_.52.0064b08: 於妙象。聖情隱惻流連於饗祭。豈直經教増
T2102_.52.0064b09: 隆。實使蒙愚悟道。眷逮所覃曲垂頒及。銘茲
T2102_.52.0064b10: 訓誘方溢寸心。弟子茫孝才和南
T2102_.52.0064b11:   常侍王琳答
T2102_.52.0064b12: 辱告。惠示至尊答臣下審神滅論。謹罄庸管
T2102_.52.0064b13: 恭覽聖製。聲溢金石理洞淵泉。義貫六爻言
T2102_.52.0064b14: 該三世。足使僻學知宗迷途識反。弟子生幸
T2102_.52.0064b15: 休明身叨渥澤。復得傾耳天作拭目。神藻鳧
T2102_.52.0064b16: 抃之誠良無紀極。猥惠頒逮銘躍唯重。弟子
T2102_.52.0064b17: 王琳答
T2102_.52.0064b18:   庫部＊郎何炟答
T2102_.52.0064b19: 炟和南。辱所賜書并垂示答臣下審神滅論。
T2102_.52.0064b20: 竊聞神其如在。求前王而未測住。常住其不
T2102_.52.0064b21: 移徒。伏膺而方曉。鑚仰淵祕渙爾冰開。故
T2102_.52.0064b22: 知紛綸聖跡不由一道。參差動應本自因時。
T2102_.52.0064b23: 今澆流已息無明將啓。物有其機教惟斯發。
T2102_.52.0064b24: 篤孝治之義。明覺者之旨。預有靈識誰不知
T2102_.52.0064b25: 慶。豈炎昊所得爭衡。非軒唐所能競爽。巍
T2102_.52.0064b26: 巍至徳莫或可名。昭然大道於斯爲極。何＊炟
T2102_.52.0064b27: 和南
T2102_.52.0064b28:   豫章王主簿王筠答
T2102_.52.0064b29: 筠和南辱告。垂示上答臣下審神滅論。竊聞
T2102_.52.0064c01: 僾然有見禮典之格言。今則不滅法教之弘
T2102_.52.0064c02: 旨。但妙相虚玄神功凝靜。自非體道者。豈能
T2102_.52.0064c03: 默領其宗。不有知機者無由冥應其會。聖王
T2102_.52.0064c04: 迹洞萬機心遊七淨。哀愍群生嫗煦庶物。滌
T2102_.52.0064c05: 彼蓋纒勗以解慧。祛其蒙惑。躋之仁壽信大
T2102_.52.0064c06: 哉。爲君善於智度者也。弟子世奉大法家傳
T2102_.52.0064c07: 道訓。而學淺行疏封累猶軫。既得餐禀聖教。
T2102_.52.0064c08: 豫聞弘誘。一音得解萬善可偕。抃躍之情無
T2102_.52.0064c09: 以譬説。弟子王筠和南
T2102_.52.0064c10:   倉部＊郎孫挹答
T2102_.52.0064c11: 辱告。惠示勅答臣下審神滅論。伏奉欣仰喜
T2102_.52.0064c12: 不自支。夫江海淵曠非井蛙所達。泊然入
T2102_.52.0064c13: 定豈外道可能以。一毛不動則衆邪退散。舟
T2102_.52.0064c14: 航既濟而彼岸超登。聖后體蘊二儀徳兼三
T2102_.52.0064c15: 代。撫靈機而總極。秉上智以調民。發號施令
T2102_.52.0064c16: 則風行草偃。臨朝尊默而化動如神。隆五帝
T2102_.52.0064c17: 以比蹤。超萬劫其方永。猶復振金聲於指
T2102_.52.0064c18: 掌。降妙思以發蒙。理既仰而方深趣。彌鑚而
T2102_.52.0064c19: 踰遠均寶珠於無價。齊蓮華之不塵。孝敬被
T2102_.52.0064c20: 乎群黎。訓範光於先聖。蚑行喘息同識斯
T2102_.52.0064c21: 歡。翾飛蠕動共陶茲慶。班告末臨用深榮
T2102_.52.0064c22: 荷。謹頂受書紳永啓庸惑。弟子孫挹和南
T2102_.52.0064c23:   丹＊陽亟蕭 &T030422;

素答
T2102_.52.0064c24: 辱告。并伏見勅答臣下審神滅論。性與天道
T2102_.52.0064c25:
T2102_.52.0064c26:
T2102_.52.0064c27:
T2102_.52.0064c28:
T2102_.52.0064c29:
T2102_.52.0065a01: 稱謂理絶。曠劫多幸猥班妙訓。接足頂受
T2102_.52.0065a02: 歡敬載懷。竊謂神道寂寞法海難邊。是以智
T2102_.52.0065a03: 積麻葦而未測。識了色塵而猶昧。豈其庸末
T2102_.52.0065a04: 所能激仰。然自惠雲東漸寶舟南濟。歳序綿
T2102_.52.0065a05: 長法音流遠。明君良宰雖世能宗服。至於躬
T2102_.52.0065a06: 挹玄源親體妙極者。竟未聞焉。是以兩諦八
T2102_.52.0065a07: 解獨闕皇言。九部三明空蕪國學。嗚呼可爲
T2102_.52.0065a08: 歎息者也。竊尋神滅之起。則人出楞伽經
T2102_.52.0065a09: 名衞世。雖義屈提婆而餘俗未弭。故使群疑
T2102_.52.0065a10: 異學習以成見。若不禀先覺之教。實終累
T2102_.52.0065a11: 於後生。聖上道濟天下機洞無方。虎觀與龍
T2102_.52.0065a12: 宮。并閲至徳與實相齊導。故能符俗教而諦
T2102_.52.0065a13: 眞道即孝享以弘覺性。照此因蒙拔茲疑網。
T2102_.52.0065a14: 雖復牟尼之柔軟巧説。孔丘之博約善誘。曷
T2102_.52.0065a15: 以喩斯。巍巍乎十善已行金輪何遠。法師禀
T2102_.52.0065a16: 空慧於曠生。習多聞於此世。法輪轉而八部
T2102_.52.0065a17: 雲會。微言發而天人攝受。故能播戒香於鳳
T2102_.52.0065a18: 闈。藻覺葩於聖側。信矣哉。能以佛道聲
T2102_.52.0065a19: 令一切聞者也。弟子無記釋藏不逮孔門。雖
T2102_.52.0065a20: 願朝聞終慚吝薄。庶縁無盡之法兼利人我
T2102_.52.0065a21: 耳。疾塞甫爾心慮惛悸。謹力裁白不識詮次。
T2102_.52.0065a22: 傾遲諮展親承至教也。弟子蕭 &T030422;

素頓首和
T2102_.52.0065a23: 南
T2102_.52.0065a24: 中書郎伏 &T004905;

答
T2102_.52.0065a25: 猥垂＊班示。至尊所答臣下審神滅論。伏奉
T2102_.52.0065a26: 淵旨頓祛群疑。天情獨照妙鑒懸覽。故非凡
T2102_.52.0065a27: 愚所可鑚仰。然常師管見亦竊懷佳求。今復
T2102_.52.0065a28: 禀承教義。遠尋經旨重規疊矩。信若符契。法
T2102_.52.0065a29: 師宣揚叡理弘賛聖言。方使二教同歸眞俗
T2102_.52.0065b01: 一致豫得。餐沐誨誘陶染至化。抃撃下風實
T2102_.52.0065b02: 兼舞蹈。遲比諮覿乃盡衿誠。臨白欣佩不知
T2102_.52.0065b03: 裁述。伏 &T004905;

呈
T2102_.52.0065b04:   五經博士賀瑒答
T2102_.52.0065b05: 辱告。垂示勅答臣下審神滅論。鑚仰反復誦
T2102_.52.0065b06: 味循環。故知妙蘊機初事隔凡淺。神凝繋表
T2102_.52.0065b07: 義絶庸情。皇上叡覽通幽性與天道。所以機
T2102_.52.0065b08: 見英遠獨悟超深。述三聖以導未曉。標二事
T2102_.52.0065b09: 以洗偏惑。故係孝之旨愈明。因果之宗彌暢。
T2102_.52.0065b10: 崛山粹典即此重彰。洙水清教於茲再朗。譬
T2102_.52.0065b11: 諸日月無得踰焉。弟子雖冥煩多蔽。謬奉格
T2102_.52.0065b12: 言研求妙趣。猶如蹈舞。法師宣揚至道光闡
T2102_.52.0065b13: 大猷。猥惠未及益増銘荷。弟子賀瑒呈
T2102_.52.0065b14:   太子中舍人劉洽答
T2102_.52.0065b15: 辱告奉覿。勅旨所答臣下審神滅論。伏披素
T2102_.52.0065b16: 札仰瞻玄談。文貫韶夏義測爻繋。嚢括典經
T2102_.52.0065b17: 牢籠述作。弘彼正教垂之方簡。希夷卓爾難
T2102_.52.0065b18: 得而聞。斟酌賢聖剖破毫髮。兼通内外之塗
T2102_.52.0065b19: 語。過天人之際矣。自非體茲至徳思與神會。
T2102_.52.0065b20: 豈能深明要道人知企及。謹書諸紳。永以爲
T2102_.52.0065b21: 珮。泠乎既入照若發＊蒙。比故修詣共申講復
T2102_.52.0065b22: 也。弟子劉洽頓首呈
T2102_.52.0065b23:   五經博士嚴植之答
T2102_.52.0065b24: 辱告。伏見勅旨答臣下審神滅論。夫形分渉
T2102_.52.0065b25: 麁。或微隱難悟。況識理精密。豈迷見能曉
T2102_.52.0065b26: 所以。斷常交鶩一異競奔。若中道居懷則欲
T2102_.52.0065b27: 流可反。二邊滯意彼岸長乖。神滅之論斯彰
T2102_.52.0065b28: 實重。仰頼聖主棟梁至教。明詔爰發朗若披
T2102_.52.0065b29: 雲。非直冥符訓典俯弘孝義。蓋妙達生源幽
T2102_.52.0065c01: 窮行本。使執禮之性踐霜露而彌篤。研神之
T2102_.52.0065c02: 識仰禪悦而増心。皆當習忍慧途翻流惑海。
T2102_.52.0065c03: 弟子早標素心未知津濟。伏讀歡欣充遍身
T2102_.52.0065c04: 識。猥惠存勗荷眷唯深。嚴植之呈
T2102_.52.0065c05:   東宮舍人曹思文答
T2102_.52.0065c06: 辱送勅書。弟子適近亦親奉此旨。范中書遂
T2102_.52.0065c07: 迷滯。若斯良爲可慨。聖上深懼黔黎致惑故。
T2102_.52.0065c08: 垂折衷之詔。此旨一行雖復愚闇之識。了知
T2102_.52.0065c09: 神不滅矣。弟子近聊就周孔以爲難。今附相
T2102_.52.0065c10: 簡。願惠爲一覽之。折其詭經不尋故。束展此
T2102_.52.0065c11: 不多白。弟子曹思文和南
T2102_.52.0065c12:   祕書丞謝擧答
T2102_.52.0065c13: 辱告惠示。勅答臣下審神滅論。竊聞語曰。萬
T2102_.52.0065c14: 物紛糾則懸諸天象。衆言 &MT02222;

舛則折乎聖
T2102_.52.0065c15: 理。昭自古事蔚在茲辰。伏辱叡訓。垂文義
T2102_.52.0065c16: 深陶鑄稱象。匪臻希微孰識綸幽至極。盡性
T2102_.52.0065c17: 窮神愍斯六蔽。哀此四執黜小言之亂道。拯
T2102_.52.0065c18: 徑行於夷路。旨肆而隱義婉而章。博約載
T2102_.52.0065c19: 弘廣大悉備。一音半偈顯茲悟拔。慧日正水
T2102_.52.0065c20: 盪此塵迷。俾宗奧有歸教思攸在。異端自杜
T2102_.52.0065c21: 誣善知息。凝繋表於繩初。導禪流於苦海。豈
T2102_.52.0065c22: 伊含孕三藏。冠冕七籍而已哉。弟子幸邀至
T2102_.52.0065c23: 運側承格誘。沐流歡撃奉以書紳。謝擧白
T2102_.52.0065c24:   司農卿馬元和答
T2102_.52.0065c25: 辱告。頒示勅旨垂答臣下審神滅論。竊聞標
T2102_.52.0065c26:
T2102_.52.0065c27:
T2102_.52.0065c28:
T2102_.52.0065c29:
T2102_.52.0066a01: 機之旨非凡所窺。符神之契唯仁是極。故衆
T2102_.52.0066a02: 教徘徊理詣於惇善。群經委曲事盡於開濟。
T2102_.52.0066a03: 伏惟至尊先天製物。體道裁化理絶言初。思
T2102_.52.0066a04: 包象外攻塞異端。闡導歸一萬有知宗。人天
T2102_.52.0066a05: 仰式。信滄海之舟梁玄霄之日月也。神滅之
T2102_.52.0066a06: 論宜所未安。何者前聖摛教抑引不同。括而
T2102_.52.0066a07: 言之理實無二。易云。積善之家必有餘慶。
T2102_.52.0066a08: 積惡之家必有餘殃。孝經云。生則親安之。
T2102_.52.0066a09: 祭則鬼享之。雖未顯論三世其旨已著。薪盡
T2102_.52.0066a10: 火滅。小乘權教妙有湛然。究竟通説因情即
T2102_.52.0066a11: 理。理實可依。且愼終追遠民徳歸厚。有國
T2102_.52.0066a12: 有家歴代由之。三才之寶不同降情。神滅之
T2102_.52.0066a13: 爲論妨政寔多。非聖人者無法。非孝者無
T2102_.52.0066a14: 親。二者倶違難以行於聖世矣。弟子庸乏𢢺
T2102_.52.0066a15: 於至道。濫蒙頒訪所據凡淺。荷惕之誠追以
T2102_.52.0066a16: 無厝弟子馬元和和南
T2102_.52.0066a17:   公論郎王靖答
T2102_.52.0066a18: 垂示聖旨答臣下審神滅論。伏＊惟至尊垂拱
T2102_.52.0066a19: 巖廓遊心萬古。居無棄日道勝唯機。爰訪群
T2102_.52.0066a20: 下恢弘孝義。叡藻淵玄妙理深極。自非克
T2102_.52.0066a21: 明＊侚齊之君。就日望雲之主。豈有剖判冥寂
T2102_.52.0066a22: 明章雅論。闡大聖於須臾。定俗疑於俄頃。非
T2102_.52.0066a23: 唯理測宸衷。亦以義切臣子。含和飮憓之
T2102_.52.0066a24: 邦。衣裳道素之域。莫不傾首仁澤沐浴唐風。
T2102_.52.0066a25: 弟子江淮孤生不學無術。雖復從師北面一
T2102_.52.0066a26: 經不明。縱憶舊文。豈伊髣髴。五經紛綸事類
T2102_.52.0066a27: 弘博。神明之旨其義多端。至如金石絲竹之
T2102_.52.0066a28: 響。公旦代武之説。寧非聖旨。且祭義而談
T2102_.52.0066a29: 尤爲顯據。若論無神亦可無聖。許其有聖便
T2102_.52.0066b01: 應有神。神理炳然。豈容寂絶。弟子所見庸
T2102_.52.0066b02: 淺無以宣揚至澤。既渉訪逮輒率所懷。弟子
T2102_.52.0066b03: 王靖和南
T2102_.52.0066b04:   散騎侍郎陸任太子中舍陸倕答
T2102_.52.0066b05: 辱告惠示。至尊所答臣下審神滅論。昔者異
T2102_.52.0066b06: 學爭途。孟子抗周公之法。小乘亂道。龍樹陳
T2102_.52.0066b07: 釋迦之教。於是楊墨之黨舌擧口張。六師之
T2102_.52.0066b08: 徒轍亂旗靡。言神滅者可謂學僻而堅。南路
T2102_.52.0066b09: 求燕。北轅首楚。以斯適道千里而遙。聖上愍
T2102_.52.0066b10: 其迷途。爰奮天藻鉤深致遠。盡化知神。俾此
T2102_.52.0066b11: 因蒙均斯冰釋。陳茲要道同彼月照。弟子並
T2102_.52.0066b12: 以凡薄始竊恩紀。纓冕則天之朝。飡捉稽古
T2102_.52.0066b13: 之論。賛幸之誠獨加踊躍。猥頒告逮謹用書
T2102_.52.0066b14: 紳。陸任倕呈
T2102_.52.0066b15:   領軍司馬王僧恕答
T2102_.52.0066b16: 辱告。惠示勅旨答臣下審神滅論。甚哉理之
T2102_.52.0066b17: 大也。斯寧寸管之所見。言性之可聞而隨類
T2102_.52.0066b18: 儻遇。怡然＊蒙釋奉戴周旋。以次以誦。法師
T2102_.52.0066b19: 徳邁當今。聲標萬古。知十之談毎會。起予之
T2102_.52.0066b20: 富必酬。想闡弘聖旨煥然雲消耶。弟子學
T2102_.52.0066b21: 慚聚螢識非通見。何能仰賛洪輝宣揚妙範
T2102_.52.0066b22: 者歟。但論者執一惑之情。修一往之轍。固
T2102_.52.0066b23: 不可以語大方。焉知致遠必泥哉。夫幽明之
T2102_.52.0066b24: 理皎然不差。因果相起義無獨立。形滅自可
T2102_.52.0066b25: 以草爲儔。神明常隨縁而在。所以左氏有
T2102_.52.0066b26: 彭生豕。見尚書則祖考來格。禮云。若樂九變
T2102_.52.0066b27: 人鬼可得禮矣。結草之報豈其＊遂滅。元規所
T2102_.52.0066b28: 夢何得無神。神明不滅著之金口。丘尼所説
T2102_.52.0066b29: 彌有多據。若文雖五千詩乃三百。得其理者
T2102_.52.0066c01: 自可一言而蔽。故不復煩求廣證。夫三聖雖
T2102_.52.0066c02: 有明教百家常置弘理。而尚使狂簡斐然成
T2102_.52.0066c03: 章。攻乎屡作。今皇明體照幽寂識洞内外。
T2102_.52.0066c04: 以前聖之久遠感異端之妄興。霈然爰發。乃
T2102_.52.0066c05: 垂眷翰。使闡提一悟遂獲果通閻浮執惑豁
T2102_.52.0066c06: 然洗滯。況復搢紳之士爲益因其弘哉。弟子
T2102_.52.0066c07: 餐道無紀。法師許其一簣。遂能＊班逮神藻。
T2102_.52.0066c08: 使得豫沐清風。載歡載舞無以自譬。戢銘兼
T2102_.52.0066c09: 深彌其多矣。弟子王僧恕頓首和南
T2102_.52.0066c10:   五經博士明山賓答
T2102_.52.0066c11: 辱告。惠示勅旨答臣下審神滅論。源深趣遠
T2102_.52.0066c12: 豈鹿兔所測。隨類得解或亦各欣其所見。奉
T2102_.52.0066c13: 以周旋不勝舞躍。法師學冠一時道協千載。
T2102_.52.0066c14: 起予之説寄在明徳。想弘宣妙旨無復遺蘊
T2102_.52.0066c15: 耶。弟子業謝專經智非通識。豈能仰述淵猷
T2102_.52.0066c16: 讃揚風教。論者限以視聽。豈達曠遠目覩百
T2102_.52.0066c17: 年心惑三世。謂形魄既亡神魂倶滅。斯則既
T2102_.52.0066c18: 違釋典。復乖孔教矣。焉可與言至道語其妙
T2102_.52.0066c19: 理者哉。夫明則有禮樂。幽則有鬼神。是以孔
T2102_.52.0066c20: 宣垂範以知死酬問。周文立教以多才代終。
T2102_.52.0066c21: 詩稱三后在天。書云。祖考來格。且濠上英華
T2102_.52.0066c22: 著方生之論。柱下叡哲稱其鬼不神。爲薪而
T2102_.52.0066c23: 火傳交臂而生謝。此皆陳之載籍章其明者
T2102_.52.0066c24: 也。夫縁假故有滅。業造故無常。是以五陰合
T2102_.52.0066c25: 成終同煙盡。四微虚構會均火滅。窮謂神明
T2102_.52.0066c26: 之道非業非縁。非業非縁故雖遷不滅。能縁
T2102_.52.0066c27: 能業故苦樂殊報。此能仁之妙唱。＊搢紳之所
T2102_.52.0066c28: 抑也。雖教有殊途理還一致。今棄周孔之正
T2102_.52.0066c29: 文。背釋氏之眞説。未知以此將欲何歸。正法
T2102_.52.0067a01: 住世尚有斷常之説。況象法已流而無異
T2102_.52.0067a02: 端之論。有神不滅乃三聖同風。雖典籍著明
T2102_.52.0067a03: 多歴年所。通儒碩學並未能値。皇上智周空
T2102_.52.0067a04: 有照極神源。爰發聖衷親染神翰。弘奬至教
T2102_.52.0067a05: 啓悟重昏。令夫學者永祛疑惑。眷逮不遺。使
T2102_.52.0067a06: 得豫餐風訓。沐浴頂戴良兼欣戢。明山賓和
T2102_.52.0067a07: 南
T2102_.52.0067a08:   通直郎庾黔婁答
T2102_.52.0067a09: 孝經云。生則親安之。祭則鬼饗之
T2102_.52.0067a10: 樂記云。明則有禮樂。幽則有鬼神
T2102_.52.0067a11: 詩云。肅雍和鳴。先祖是聽
T2102_.52.0067a12: 周官宗伯職云。樂九變人鬼可得而禮。祭義
T2102_.52.0067a13: 云。入戸愾然必有聞乎其歎息之聲
T2102_.52.0067a14: 尚書云。若爾三王有丕子之責
T2102_.52.0067a15: 左傳云。鮌神化爲黄能。伯有爲妖。彭生敢
T2102_.52.0067a16: 見
T2102_.52.0067a17: 右七條
T2102_.52.0067a18: 弟子生此百年。早聞三世。驗以衆經求諸故
T2102_.52.0067a19: 實。神鬼之證既布中國之書。菩提之果又表
T2102_.52.0067a20: 西天之學。聖教相符性靈無泯。致言或異其
T2102_.52.0067a21: 揆唯一。但以聖人之化因物通感。抑引從急
T2102_.52.0067a22: 與奪隨機。非會不言言必成務。非時不感感
T2102_.52.0067a23: 惟濟物。而參差業報取捨之塗遂分。往還縁
T2102_.52.0067a24: 集淪悟之情相舛。猥其小識晦茲大旨。滯親
T2102_.52.0067a25: 聞見莫辯幽微。此楡枋所以笑九萬。赤縣所
T2102_.52.0067a26: 以駭大千。故其宜也。若斯之倫遂構穿鑿駕
T2102_.52.0067a27: 危辯。鼓僞言扇非學。是謂異端。故宣尼之
T2102_.52.0067a28: 所害也。我皇繼三五而臨萬機。紹七百以御
T2102_.52.0067a29: 六辯。勳格無稱道還淳粹。經天緯地之徳。
T2102_.52.0067b01: 左日右月之明。皇王之所未曉。群聖之所不
T2102_.52.0067b02: 備。億兆之所宜通。將來之所必至。莫不鬯其
T2102_.52.0067b03: 玄波而達其幽致者也。伏覽神論該冠眞俗。
T2102_.52.0067b04: 三才載朗九服移心。蚑行蠢蠕猶知舞蹈。況
T2102_.52.0067b05: 在生靈誰不撫節。弟子少缺下帷尤蔽名理。
T2102_.52.0067b06: 既符夙志竊深踊躍。至於百家恢怪所述
T2102_.52.0067b07: 良多。搜神靈鬼顯驗非一。且般若之書本明
T2102_.52.0067b08: 斯義。既魔徒所排輒無兼引。自非格言孰能
T2102_.52.0067b09: 取正。略説七條。皆承經典。譬猶秋毫之憑五
T2102_.52.0067b10: 嶽。觸氏之附六軍。敢瀝微塵祇増悚汚。弟
T2102_.52.0067b11: 子庾黔婁和南
T2102_.52.0067b12:   太子家令殷鈞答
T2102_.52.0067b13: 近辱告惠示。主上所勅臣下審神滅論。性與
T2102_.52.0067b14: 天道誠不得聞。徒觀二諦兼通三聖。倶闡片
T2102_.52.0067b15: 言析妙半字。含靈辭存五禮之中。旨該六合
T2102_.52.0067b16: 之外。譬河海之紀地。猶日月之麗天。伏讀歡
T2102_.52.0067b17: 愉魂影相慶。何者弟子夙陶玄化及長不虧。
T2102_.52.0067b18: 常恐識業未弘中塗迴枉。或端然靜念心 &T037173;

T2102_.52.0067b19: 翔而靡薄。或吐言設論時見屈於＊辯聰。夫大
T2102_.52.0067b20: 道甚夷而黎元好徑。咸用此也。今猥奉神旨
T2102_.52.0067b21: 昭若發蒙。且服且誦永爲身寶。數日來公私
T2102_.52.0067b22: 牽挽。還輒頓臥未即白答。銜眷彌深。殷鈞和
T2102_.52.0067b23: 南
T2102_.52.0067b24:   祕書郎張緬答
T2102_.52.0067b25: 尋三世昉然二果昭著。安可惑六塵而不曉。
T2102_.52.0067b26: 迷五塗而長沒。以爲形謝神滅骸亡識朽。此
T2102_.52.0067b27: 外道之邪見。豈可御瞿曇之正法。所謂輕陳
T2102_.52.0067b28: 一旅敵堂堂之鋒。輒馳駑駘與騏驥而並行。
T2102_.52.0067b29: 恐長劫有盡領蟲方至。一身死壞復受一身。
T2102_.52.0067c01: 精神無託人畜隨縁。涅槃明文瑞應高説。主
T2102_.52.0067c02: 上聖照幽深鏡察潭遠。譬兩祭而知不滅。喩
T2102_.52.0067c03: 妄作於背親。義隨八引而舛入。言比性道而
T2102_.52.0067c04: 難聞。弟子少遊弱水。受戒樊鄧師白馬寺期
T2102_.52.0067c05: 法師。屡爲談生死之深趣。亟説精神之妙
T2102_.52.0067c06: 旨。爾來師心絶此疑想。復覩斯判。益破魔
T2102_.52.0067c07: 塗。非但閲覿於今。方結縁於後。徒知歸
T2102_.52.0067c08: 信闇比求名。猥惠沾示深承眷篤。弟子張緬
T2102_.52.0067c09: 和南
T2102_.52.0067c10:   五經博士陸璉答
T2102_.52.0067c11: 璉白。逮告垂示勅答臣下審神滅論。伏讀天
T2102_.52.0067c12: 旨昭鏡塵蒙。弟子門宗三寶。少奉道訓。雖
T2102_.52.0067c13: 誠歸至教。識暗玄津。謹尋内外群聖開引殊
T2102_.52.0067c14: 文。如來説三乘以標一致。言二諦以悟滯方。
T2102_.52.0067c15: 先王詮五禮以通愛敬。宣六樂以導性靈。或
T2102_.52.0067c16: 顯三世以徴因果。或明誠感以驗應實。豈可
T2102_.52.0067c17: 頓排神源永絶縁識者哉。若然則善惡之報
T2102_.52.0067c18: 虚陳。祭敬之設爲妄。求之情理其可安乎。而
T2102_.52.0067c19: 昧惑之徒尚多偏執。是以聖明玄覽遊神妙
T2102_.52.0067c20: 門。動言出理皎若朝暉。發文顯證朗如宵燭。
T2102_.52.0067c21: 頓足開建愚惛愜信凡鄙者也。伏習詔旨
T2102_.52.0067c22: 綜檢心源。謹裁還白不宣抃舞。弟子陸璉呈
T2102_.52.0067c23:   楊州別駕張翻答
T2102_.52.0067c24: 辱告。伏見勅答臣下審神滅論。盛旨窮機微
T2102_.52.0067c25: 言合道。生知出六儒之首。自然該十聖之外。
T2102_.52.0067c26:
T2102_.52.0067c27:
T2102_.52.0067c28:
T2102_.52.0067c29:
T2102_.52.0068a01: 至如感果之規理照三世。孝饗之範義貫百
T2102_.52.0068a02: 王。妙會與春冰等釋。至趣若秋旻共朗。足使
T2102_.52.0068a03: 調闡變情。桀跖移志。反澆風於遂古。振淳波
T2102_.52.0068a04: 乎方册。英聲茂實粤不可尚。法師精理之秀
T2102_.52.0068a05: 擅高日下。倶沐聖化獨遊神明。深鑒道蘊洞
T2102_.52.0068a06: 識宗塗。弟子昔聞師説悟太儒之旨。今偶
T2102_.52.0068a07: 昌時奉不滅之訓。信以照晢吝蒙紓洗塵。蓋
T2102_.52.0068a08: 足蹈手舞言象豈能勝。張翻和南
T2102_.52.0068a09:   太子左率王珍國答
T2102_.52.0068a10: 辱告。伏見勅答臣下審神滅論。神之不滅經
T2102_.52.0068a11: 典明文。即心語事皎然在理。論神有滅實所
T2102_.52.0068a12: 駭歎。天照淵凝妙旨周博。折彼異端弘茲
T2102_.52.0068a13: 雅範。信可以朗悟冥塗。棟梁千載矣。伏覽
T2102_.52.0068a14: 歡戴竊深罔極。比故詣展遲獲諮申。王珍國
T2102_.52.0068a15: 呈
T2102_.52.0068a16:   領軍將軍曹景宗答
T2102_.52.0068a17: 枉告所宣答神滅勅。理周萬古旨包三世。六
T2102_.52.0068a18: 趣長迷於此永悟。五道恒疑曉若發蒙。自非
T2102_.52.0068a19: 鑒窮八解。照侔十號。排罔逸俗。安得如此。奉
T2102_.52.0068a20: 佩書紳。敢違寢食。法師識踰有境學詣無生。
T2102_.52.0068a21: 裕揚之善煥如東里。披翫周環用忘所疾。曹
T2102_.52.0068a22: 景宗白答
T2102_.52.0068a23:   光祿勳顏繕答
T2102_.52.0068a24: 猥枉明誥頒述勅旨。審神不滅以答臣下。理
T2102_.52.0068a25: 據顯然表裏該妙。所以惠見獨宣舟梁合
T2102_.52.0068a26: 擧。夫目所不覩帷屏爲隔。耳所不聞遐邇致
T2102_.52.0068a27: 擁。不得以不聞不見。便謂無聲無物。今欲
T2102_.52.0068a28: 詰内教。當仗外書外書。不殊内教茲現書云。
T2102_.52.0068a29: 魂氣無所不之。佛經又曰。而神不滅。既内
T2102_.52.0068b01: 外符同神在之事無所多疑。疑其滅者即蜉
T2102_.52.0068b02: 蝣不知晦朔。蟪蛄之非春秋。寧識大椿之永
T2102_.52.0068b03: 久日月之無窮。主上聖明超古微妙通神。在
T2102_.52.0068b04: 三之旨有證。孝饗之理斯光。蒼生管見已晦
T2102_.52.0068b05: 而復曉。晩俗淪眞既迷而更悟。弟子宿植逢
T2102_.52.0068b06: 幸豫從餐道。投心慈氏歸敬誠深。唯孱來縁
T2102_.52.0068b07: 可期載懷鳧藻而已。弟子顏繕呈
T2102_.52.0068b08:   五經博士沈宏答
T2102_.52.0068b09: 弟子宏稽首和南。辱告伏覽。勅答臣下審神
T2102_.52.0068b10: 滅論。夫唯幾難曉用晦易昏。自非凝神斯鑒
T2102_.52.0068b11: 探賾斯朗。豈能拯重雰於有惑。豈能運獨
T2102_.52.0068b12: 見於無明。竊＊惟大聖御寓上徳表物。踴法
T2102_.52.0068b13: 雲以湛潤。開慧日而増暉。遠比溟海近譬井
T2102_.52.0068b14: 幹。粤今遂古孰能識乎此焉。至如經喩雀飛
T2102_.52.0068b15: 瓶在。火滅字存。禮云。非類弗歆祭乃降祉。
T2102_.52.0068b16: 且夢蘭以授鄭穆。結草以抗杜回。凡此群例
T2102_.52.0068b17: 不可悉紀。又五道遞往六度同歸。皆神之顯
T2102_.52.0068b18: 驗。不滅之幽旨。但郄克躧足豈從邯鄲比
T2102_.52.0068b19: 蹤。盧敖捷至寧與若士齊跡。今仰墜天璪俯
T2102_.52.0068b20: 逮闡提。所謂若披重霧以攀合璧。出幽夜而
T2102_.52.0068b21: 覩燭龍。短綆汲淵望瀾覘海。實歡喜頂戴。
T2102_.52.0068b22: 若無價寶珠。沈宏稽首和南
T2102_.52.0068b23:   建康平司馬褧答
T2102_.52.0068b24: 辱告。惠示勅難滅性論。竊以慈波洪被道冠
T2102_.52.0068b25: 衆。靈智照淵凝理絶群。古七禪八＊惠之辯。
T2102_.52.0068b26: 三空四諦之微。故以煥乎載籍炳於通誥也。
T2102_.52.0068b27: 所以優陀云。喩如百首齊音同讃妙覺。尚不
T2102_.52.0068b28: 能言萬分之一矣。夫業生則報起因往則果
T2102_.52.0068b29: 來。雖義微而事著。亦理幽而證顯。自近可以
T2102_.52.0068c01: 知遠。尋迹可以探遐。譬如日月懸天。無假
T2102_.52.0068c02: 離婁之目。鳴鍾在耳。不勞子期之聽。而議
T2102_.52.0068c03: 者自昏迷途難曉。苟＊侚所懷坐顛坑阱。伏
T2102_.52.0068c04: 覽
T2102_.52.0068c05: 皇上今旨理妙辭縟。致極鉤深。究至寂而
T2102_.52.0068c06: 更闡。啓幽途以還晢。雖復列聖齊鏕群經聯
T2102_.52.0068c07: 奧。靈山金口禪水玉舌。終不能捨此以求
T2102_.52.0068c08: 通。違茲而得正信哉。澡江漢之波塵滓以滌。
T2102_.52.0068c09: 導徳齊禮還風反化。法俗兼通於是乎在。付
T2102_.52.0068c10: 比言展方盡述讃。弟子司馬褧呈
T2102_.52.0068c11:   左承丘仲孚答
T2102_.52.0068c12: 伏覽。勅旨答臣下審神滅論。聖照淵深包括
T2102_.52.0068c13: 眞俗。理超繋表義冠群識。鑚奉神猷伏深舞
T2102_.52.0068c14: 蹈。惠示存眷。丘仲孚白
T2102_.52.0068c15: 弘明集卷第十
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T2102_.52.0068c20:
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T2102_.52.0068c22:
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T2102_.52.0068c24:
T2102_.52.0068c25:
T2102_.52.0068c26:
T2102_.52.0068c27:
T2102_.52.0068c28:
T2102_.52.0068c29:

Footnote:

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