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廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 52

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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
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
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
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
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:  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: 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: 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: 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
T2103_.52.0283a10:   問出家損益詔唐高祖
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。
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: 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: 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: 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:
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
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
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
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。
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
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
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
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
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
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
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
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。
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:
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
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。
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
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
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: 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
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: 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
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: 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: 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
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
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
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
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:
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:  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: 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
T2103_.52.0293a01: 非已則通。及晩説大典弘宣妙訓。禁肉之旨
T2103_.52.0293a02: 載現于言。黜繒之義斷可知矣。而禁淨之始
T2103_.52.0293a03: 猶通蠶革。蓋是敷説之儀。各有次第。亦猶闡
T2103_.52.0293a04: 提二義倶在一經。兩説參差各隨教立。若執
T2103_.52.0293a05: 前迷後。則闡提無入善之塗。禁淨通蠶。則
T2103_.52.0293a06: 含生無有頓免之望。難者又以闡提入道聞
T2103_.52.0293a07: 之後説。蠶革宜禁曾無概理。大聖弘旨義豈
T2103_.52.0293a08: 徒然。夫常住密奧傳譯遐阻。泥洹始度咸謂
T2103_.52.0293a09: 已窮。中出河西方知未盡。關中晩説厥義彌
T2103_.52.0293a10: 暢。仰尋條流理非備足。又案涅槃初説阿闍
T2103_.52.0293a11: 世王大迦葉阿難三部徒衆獨不來至。既而
T2103_.52.0293a12: 二人並來。惟無迦葉。迦葉佛大弟子。不容
T2103_.52.0293a13: 不至而經無至文理非備盡。昔涅槃未啓。十
T2103_.52.0293a14: 數年間廬阜名僧已有蔬食者矣。豈非乘心
T2103_.52.0293a15: 闇踐自與理合者哉。且一朝裂帛可以終年。
T2103_.52.0293a16: 烹牢待膳亘時引日。然則一歳八蠶已驚其
T2103_.52.0293a17: 驟。終朝未肉盡室驚嗟。拯危濟苦先其所急。
T2103_.52.0293a18: 敷説次序義實在斯。外聖又云。一人不耕必
T2103_.52.0293a19: 有受其飢者。故一人躬稼亦有受其飽焉。桑
T2103_.52.0293a20: 野漁川事雖非已。炮肉裂繒咸受其分。自涅
T2103_.52.0293a21: 槃東度。三肉罷縁。服膺至訓操概彌遠。促命
T2103_.52.0293a22: 有殫長蔬靡倦。秋禽夏卵比之如浮雲。山毛
T2103_.52.0293a23: 海錯事同於腐鼠。而繭衣絋服曾不惟疑。此
T2103_.52.0293a24: 蓋慮窮於文字思迷於弘旨。通方深信之客。
T2103_.52.0293a25: 庶有鑒於斯理。斯理一悟行迷克反。斷蠶肉
T2103_.52.0293a26: 之因。固蔬枲之業。然則含生之類。幾於免
T2103_.52.0293a27:
T2103_.52.0293a28:   與何胤書梁周顒
T2103_.52.0293a29: 普通年中。何胤侈於味。食必方丈。後稍欲其
T2103_.52.0293b01: 甚者。使門人議之。學士鍾岏曰。蛆之就
T2103_.52.0293b02: 驟於屈伸。蟹之將煻躁擾彌甚。仁人用意深
T2103_.52.0293b03: 懷如怛。且不悴不榮曾芻蕘之不若。無馨無
T2103_.52.0293b04: 臭與瓦礫其何算
T2103_.52.0293b05: 有汝南周顒貽胤書曰。丈人所以未極遐蹈。
T2103_.52.0293b06: 惑在於不全菜耶。剉折之升鼎俎。網罟之興
T2103_.52.0293b07: 載册。其來寔遠。誰敢干議。觀聖人之設膳
T2103_.52.0293b08: 羞。乃復爲之品節。蓋以茹毛飮血與生民共
T2103_.52.0293b09: 始。縱而勿裁將無崖畔。善爲士者豈不以恕己
T2103_.52.0293b10: 爲懷。是各靜封疆罔相陵轢。況乃變之大者
T2103_.52.0293b11: 莫過死生。生之所重無過性命。性命之於彼
T2103_.52.0293b12: 極切。滋味之於我可&T049271;。而終身朝*脯資之以
T2103_.52.0293b13: 永歳。彼就怨酷莫能自列。我業長久。吁哉
T2103_.52.0293b14: 可畏。且區區微卵脆薄易矜。歂彼弱麑顧歩
T2103_.52.0293b15: 宜愍。觀其飮啄飛沈使人憐悼。況可甘心撲
T2103_.52.0293b16: 揥加復恣忍呑嚼。至乃野牧成群閑豢重
T2103_.52.0293b17: 圈。量肉揣毛以俟支剥。如土委地。僉謂常理
T2103_.52.0293b18: 可爲愴息。事豈一途。若云三世理誣。則幸矣。
T2103_.52.0293b19: 良快。如使此道果然。而受形未息。一往一來
T2103_.52.0293b20: 生死常事。雜報如家人天如客。過客日少在
T2103_.52.0293b21: 家日多。吾修信業未足長免。則傷心之慘行
T2103_.52.0293b22: 亦自念。丈人於血氣之類。雖不身殘。至於
T2103_.52.0293b23: 晨鳧沈鯉。不能不取備屠門。財貿之一經
T2103_.52.0293b24: 盜手。猶爲廉士所棄。生性之一啓鸞刀。寧復
T2103_.52.0293b25: 慈心所忍。騶虞雖飢。非自死之草不食聞其
T2103_.52.0293b26: 風豈不使人多愧。胤獲書納之。遂絶血味。
T2103_.52.0293b27: 注百論十二門論。行於法俗
T2103_.52.0293b28:   斷殺絶宗廟犧牲并表
 梁武帝
T2103_.52.0293b29: 梁高祖武皇帝臨天下十二年。下詔去宗廟
T2103_.52.0293c01: 犧牲。修行佛戒蔬食斷欲。上定林寺沙門僧
T2103_.52.0293c02: 祐。龍華邑正柏超度等上啓云。京畿既是福
T2103_.52.0293c03: 地。而鮮食之族猶布筌網。並驅之客尚馳鷹
T2103_.52.0293c04: 犬。非所以仰稱皇朝優洽之旨。請丹陽瑯琊
T2103_.52.0293c05: 二境。水陸並不得蒐捕。勅付尚書詳之。議郎
T2103_.52.0293c06: 江貺以爲。聖人之道以百姓爲心。仁者之化
T2103_.52.0293c07: 以躬行被物。皇徳好生協于上下。日就月將
T2103_.52.0293c08: 自然愍俗。一朝抑絶容恐愚民。且獵山之人
T2103_.52.0293c09: 例堪跋渉。捕水之客不憚風波。江寧有禁即
T2103_.52.0293c10: 逹牛渚。延陵不許便往陽羨。取生之地雖異。
T2103_.52.0293c11: 殺生之數是同。空有防育之制。無益全生之
T2103_.52.0293c12: 術。兼都令史王述以爲。京邑翼翼四方所視。
T2103_.52.0293c13: 民漸至化必被萬國。今祁寒暑雨人尚無怨。
T2103_.52.0293c14: 況去俗入眞所以可悦。謂斷之爲是。左承謝
T2103_.52.0293c15: 幾卿曰。不殺之禮誠如王述所議。然聖人爲
T2103_.52.0293c16: 教亦與俗推移。即之事迹恐不宜偏斷。若二
T2103_.52.0293c17: 郡獨有此禁。便似外道謂不殺戒皆有界域。
T2103_.52.0293c18: 因時之宜敬同議郎江貺議。尚書臣亶僕射
T2103_.52.0293c19: 昂令瑩以下並同貺議。帝使周舍難貺
T2103_.52.0293c20: 曰。禮云。君子遠庖厨。血氣不身剪見生不忍
T2103_.52.0293c21: 其死。聞聲不食其肉。此皆即自興仁非關及
T2103_.52.0293c22: 遠。三驅之禮。向我者舍背我者射。於是依王
T2103_.52.0293c23: 述議遂斷
T2103_.52.0293c24: 又勅太醫不得以生類合藥。公家織官紋
T2103_.52.0293c25: 錦。並斷仙人鳥獸之形。以爲褻衣。裁剪有
T2103_.52.0293c26: 乖仁恕。至遂祈告天地宗廟。以去殺之理被
T2103_.52.0293c27: 之含識。郊廟皆以麺爲牲牷。其饗萬國用菜
T2103_.52.0293c28: 蔬去生類。其山川諸祀則否。乃勅有司曰。近
T2103_.52.0293c29: 以神實愛民。不責無識。所貴誠信。非尚血膋。
T2103_.52.0294a01: 凡有水旱之患。使歸咎在上。不同牲牢。止告
T2103_.52.0294a02: 知而已。而萬姓祈求諂黷爲事。山川小祇難
T2103_.52.0294a03: 期正直。晴雨或乖容市民怨。愚夫滯習難用
T2103_.52.0294a04: 理移。自今祈請報答可如俗法所用。以身
T2103_.52.0294a05: 咎事自依前
T2103_.52.0294a06: 前臣曰。夫神道茫昧求諸不一。或尚血腥之
T2103_.52.0294a07: 祀。或歆蘊藻之誠。設教隨時貴其爲善。其誠
T2103_.52.0294a08: 無忒何往不通。若祭享理無則四代之風爲
T2103_.52.0294a09: 爽。神明實有三世之道爲弘。語其無不待牲
T2103_.52.0294a10: 牷之潔。據其有宜存去殺之仁周文禴祭由
T2103_.52.0294a11: 來尚矣。苟有明徳神其吐諸。而以麺爲牲於
T2103_.52.0294a12: 義未逹。方之紋錦將不矛盾乎
T2103_.52.0294a13:   齊光祿顏之推誡殺訓
T2103_.52.0294a14: 儒家君子離庖厨。見其生不忍其死。聞其聲
T2103_.52.0294a15: 不食其肉。高柴像未知内教。皆能不殺。
T2103_.52.0294a16: 此皆仁者自然用心也。含生之徒莫不愛命。
T2103_.52.0294a17: 去殺之事必勉行之。見好殺之人臨死報驗。
T2103_.52.0294a18: 子孫殃禍其數甚多。不能具録耳。且示數條
T2103_.52.0294a19: 於末
T2103_.52.0294a20: 梁時有人。常以雞卵白和沐云。使髮光。毎沐
T2103_.52.0294a21: 輒破二三十枚。臨終但聞髮中啾啾數千雞
T2103_.52.0294a22: 雛聲
T2103_.52.0294a23: 江陵劉氏以賣鱓爲業。後生一兒。頭具是鱓。
T2103_.52.0294a24: 自頸已下。方爲人耳
T2103_.52.0294a25: 王克爲永嘉郡。有人餉羊。集賓欲讌。而羊
T2103_.52.0294a26: 繩解來投一客。先跪兩拜便入衣中。此客竟
T2103_.52.0294a27: 不言之。固無救請。須臾宰羊爲炙。先行至
T2103_.52.0294a28: 客。一臠入口便下皮内。周行遍體痛楚號&T047379;
T2103_.52.0294a29: 方復説之。遂作羊鳴而死
T2103_.52.0294b01: 梁時有人爲縣令。經劉敬躬亂。縣廨被焚。寄
T2103_.52.0294b02: 寺而住。民將羊酒作禮。縣令以羊繋刹。
T2103_.52.0294b03: 屏除形像鋪設床座於堂上。接賓未殺之頃。
T2103_.52.0294b04: *羊解徑來至階而拜。縣令大笑。命左右宰之
T2103_.52.0294b05: 飮噉飽酒便臥簷下。投醒即覺體痒。爬掻&T028933;
T2103_.52.0294b06: 胗因爾成病。十餘年死
T2103_.52.0294b07: 楊思逹爲西陽郡。値侯景亂。時復旱。儉飢民
T2103_.52.0294b08: 田中麥。思逹遣一部曲守視。所得盜者輒
T2103_.52.0294b09: 截手腕。凡戮十餘人。部曲後生一男。自然無
T2103_.52.0294b10:
T2103_.52.0294b11: 齊國有一奉朝請。家甚豪侈。非手殺牛則噉
T2103_.52.0294b12: 之不美。年三十許病篤。大見牛來。擧體如被
T2103_.52.0294b13: 刀刺。*&T047379;呼而終
T2103_.52.0294b14: 江陵高偉隨父入齊凡數年。向幽州淀中捕
T2103_.52.0294b15: 魚。後病毎見群魚齧之而死
T2103_.52.0294b16:   斷酒肉文梁
T2103_.52.0294b17: 弟子蕭衍。敬白諸大徳僧尼諸義學僧尼諸
T2103_.52.0294b18: 寺三官。夫匡正佛法是黒衣人事。迺非弟子
T2103_.52.0294b19: 白衣所急。但經教亦云。佛法寄囑人王。是以
T2103_.52.0294b20: 弟子不得無言。今日諸僧尼開意聽受。勿生
T2103_.52.0294b21: 疑閉内懷忿異
T2103_.52.0294b22: 凡出家人所以異於外道者。正以信因信果
T2103_.52.0294b23: 信經。所明信是佛説經言。行十惡者受於惡
T2103_.52.0294b24: 報。行十善者受於善報。此是經教大意。如是
T2103_.52.0294b25: 言。出家人猶嗜飮酒噉食魚肉。是則爲行
T2103_.52.0294b26: 同於外道。而復不及。何謂同於外道。外道執
T2103_.52.0294b27: 斷常見。無因無果無施無報。今佛弟子酣酒
T2103_.52.0294b28: 嗜肉。不畏罪因不畏苦果。即是不信因不信
T2103_.52.0294b29: 果。與無施無報者復何以異。此事與外道見
T2103_.52.0294c01: 同。而有不及外道。是何外道。各信其師。師所
T2103_.52.0294c02: 言是弟子言是。師所言非弟子言非。涅槃經
T2103_.52.0294c03: 言。迦葉我今日制諸弟子。不得食一切肉。而
T2103_.52.0294c04: 今出家人猶自噉肉。戒律言。飮酒犯波夜提。
T2103_.52.0294c05: 猶自飮酒無所疑難。此事違於師教。一不及
T2103_.52.0294c06: 外道
T2103_.52.0294c07: 又外道雖復邪僻持牛狗戒。既受戒已後必
T2103_.52.0294c08: 不犯。今出家人既受戒已。輕於毀犯。是二不
T2103_.52.0294c09: 及外道
T2103_.52.0294c10: 又外道雖復五熱炙身投淵赴火窮諸苦行。
T2103_.52.0294c11: 未必皆噉食衆生。今出家人噉食魚肉。是三
T2103_.52.0294c12: 不及外道
T2103_.52.0294c13: 又外道行其異學。雖不當理各習師法無有
T2103_.52.0294c14: 覆藏。今出家人噉食魚肉。於親所者乃自和
T2103_.52.0294c15: 光。於所疏者則有隱避。如是爲行四不及外
T2103_.52.0294c16:
T2103_.52.0294c17: 又外道各宗所執各重其法。乃自高聲大唱
T2103_.52.0294c18: 云。不如我道眞。於諸異人無所忌憚。今出家
T2103_.52.0294c19: 人或復年時已長。或復素爲物宗。噉食魚肉
T2103_.52.0294c20: 極自艱難或避弟子。或避同學。或避白衣。或
T2103_.52.0294c21: 避寺官。懷挾邪志崎嶇覆藏。然後方得一過
T2103_.52.0294c22: 噉食。如此爲行五不及外道
T2103_.52.0294c23: 又復外道直情逕行。能長己徒衆惡。不能長
T2103_.52.0294c24: 異部惡。今出家人噉食魚肉。或爲白衣弟子
T2103_.52.0294c25: 之所聞見。内無慚愧。方飾邪説云。佛教爲法
T2103_.52.0294c26: 本存遠因。在於即日未皆悉斷。以錢買肉非
T2103_.52.0294c27: 己自殺。此亦非嫌。白衣愚癡聞是僧説謂眞
T2103_.52.0294c28: 實語。便復信受自行不善増廣諸惡。是則六
T2103_.52.0294c29: 不及外道
T2103_.52.0295a01: 又外道雖復非法説法法説非法。各信經書
T2103_.52.0295a02: 死不違背。今出家人噉食魚肉。或云肉非己
T2103_.52.0295a03: 殺猶自得噉。以錢買肉亦復非嫌。如是説者
T2103_.52.0295a04: 是事不然。涅槃經云。一切肉悉斷及自死者。
T2103_.52.0295a05: 自死者猶斷。何況不自死者。楞伽經云。爲利
T2103_.52.0295a06: 殺衆生以財網諸肉。二業倶不善死。墮叫呼
T2103_.52.0295a07: 獄。何謂以財網肉。陸設罝罘水設網罟。此是
T2103_.52.0295a08: 以網網肉。若於屠殺人間以錢買肉。此是以
T2103_.52.0295a09: 財網肉。若令此人不以財網肉者。習惡律儀
T2103_.52.0295a10: 捕害衆生。此人爲當專自供口。亦復別有所
T2103_.52.0295a11: 擬。若別有所擬。向食肉者豈無殺分。何得云
T2103_.52.0295a12: 我不殺生。此是灼然違背經文。是則七不及
T2103_.52.0295a13: 外道
T2103_.52.0295a14: 又復外道同其法者和合。異其法者苦治。令
T2103_.52.0295a15: 行禁止莫不率從。今出家人或爲師長。或爲
T2103_.52.0295a16: 寺官。自開酒禁噉食魚肉。不復能得施其教
T2103_.52.0295a17: 戒。裁欲發言他即譏刺云。師向亦爾。寺官亦
T2103_.52.0295a18: 爾。心懷内熱默然低頭。面赤汗出不復得言。
T2103_.52.0295a19: 身既有瑕不能伏物。便復摩何直爾止住。所
T2103_.52.0295a20: 以在寺者乖違。受道者放逸。此是八不及外
T2103_.52.0295a21:
T2103_.52.0295a22: 又外道受人施與如己法。受烏戒人受烏戒
T2103_.52.0295a23: 施。鹿戒人受鹿戒施。烏戒人終不覆戒。受
T2103_.52.0295a24: 鹿戒施鹿戒人終不覆戒。受烏戒施。今出家
T2103_.52.0295a25: 人云。我能精進我能苦行。一時覆相誑諸白
T2103_.52.0295a26: 衣。出即飮酒開衆惡門。入即噉肉集衆苦
T2103_.52.0295a27: 本。此是九不及外道
T2103_.52.0295a28: 又外道雖復顛倒。無如是衆事。酒者何也。
T2103_.52.0295a29: 謂是臭氣水穀失其正性成此別氣。衆生以
T2103_.52.0295b01: 罪業因縁故受此惡觸。此非正眞道法。亦非
T2103_.52.0295b02: 甘露上味。云何出家僧尼猶生耽嗜。僧尼授
T2103_.52.0295b03: 白衣五戒。令不飮酒令不妄語云。何翻自飮
T2103_.52.0295b04: 酒違負約誓。七衆戒八戒齋五篇七聚長短
T2103_.52.0295b05: 律儀。於何科中而出此文。其餘衆僧故復可。
T2103_.52.0295b06: 可至學律者彌不宜爾。且開放逸門集衆惡
T2103_.52.0295b07: 本。若白衣人甘此狂藥。出家人猶當訶止云。
T2103_.52.0295b08: 某甲汝就我受五戒。不應如是。若非受戒者
T2103_.52.0295b09: 亦應云。檀越酒是惡本。酒是魔事。檀越今日
T2103_.52.0295b10: 幸可不飮。云何出家人而應自飮。尼羅浮陀
T2103_.52.0295b11: 地獄身如段肉。無有識知此是何人。皆飮酒
T2103_.52.0295b12: 者出家僧尼。豈可不深信經教。自棄正法行
T2103_.52.0295b13: 於邪道。長衆惡根造地獄苦。習行如此豈不
T2103_.52.0295b14: 内愧。猶服如來衣受人信施。居處塔寺仰對
T2103_.52.0295b15: 尊像。若飮酒食肉如是等事。出家之人不及
T2103_.52.0295b16: 居家。何故如是在家人雖飮酒噉肉無犯戒
T2103_.52.0295b17: 罪。此一不及居家人
T2103_.52.0295b18: 在家人雖復飮酒噉肉。各有丘窟。終不以此
T2103_.52.0295b19: 仰觸尊像。此是二不及居家人。在家人雖復
T2103_.52.0295b20: 飮酒噉肉。終不吐泄寺舍。此是三不及居家
T2103_.52.0295b21:
T2103_.52.0295b22: 在家人雖復飮酒噉肉無有譏嫌。出家人若
T2103_.52.0295b23: 飮酒噉肉。使人輕賤佛法。此是四不及居家
T2103_.52.0295b24:
T2103_.52.0295b25: 在家人雖復飮酒噉肉。門行井竈各安其鬼。
T2103_.52.0295b26: 出家人若飮酒噉肉。臭氣薫蒸一切善神皆
T2103_.52.0295b27: 悉遠離。一切衆魔皆悉歡喜。此是五不及居
T2103_.52.0295b28: 家人
T2103_.52.0295b29: 在家人雖復飮酒噉肉。自破財産不破他財。
T2103_.52.0295c01: 出家人飮酒噉肉。自破善法破他福田是則
T2103_.52.0295c02: 六不及居家人
T2103_.52.0295c03: 在家人雖復飮酒噉肉。皆是自力所辦。出家
T2103_.52.0295c04: 人若飮酒噉肉皆他信施。是則七不及居家
T2103_.52.0295c05:
T2103_.52.0295c06: 在家人雖復飮酒噉肉。是常罪業更非異事
T2103_.52.0295c07: 出家人若飮酒噉肉。衆魔外道各得其便。是
T2103_.52.0295c08: 則八不及居家人
T2103_.52.0295c09: 在家人雖復如此飮酒噉肉。猶故不失世業
T2103_.52.0295c10: 大耽昏者。此則不得。出家人若飮酒噉肉。若
T2103_.52.0295c11: 多若少皆斷佛種。是則九不及居家人。不及
T2103_.52.0295c12: 外道不及居家略出所以各有九事。論欲過
T2103_.52.0295c13: 患條流甚多。可以例推。不復具言
T2103_.52.0295c14: 今日大徳僧尼。今日義學僧尼。今日寺官。宜
T2103_.52.0295c15: 自警戒嚴淨徒衆。若其懈怠不遵佛教。猶是
T2103_.52.0295c16: 梁國編戸一民。弟子今日力能治制。若猶不
T2103_.52.0295c17: 依佛法。是諸僧官宜依法問京師頃年講大
T2103_.52.0295c18: 涅槃經。法輪相續便是不斷。至於聽受動有
T2103_.52.0295c19: 千計。今日重令法雲法師爲諸僧尼講四相
T2103_.52.0295c20: 品四中少分諸僧尼常聽涅槃經。爲當曾聞。此
説爲當
T2103_.52.0295c21: 不聞。若已曾聞不應違
背。若未曾聞今宜憶持
佛經中究竟説。斷一切肉
T2103_.52.0295c22: 迺至自死者。亦不許食。何況非自死者。諸
T2103_.52.0295c23: 僧尼出家名佛弟子。云何今日不從師教。經
T2103_.52.0295c24: 言。食肉者斷大慈種。何謂斷大慈種。凡大慈
T2103_.52.0295c25: 者皆令一切衆生同得安樂。若食肉者一切
T2103_.52.0295c26: 衆生皆爲怨對同不安樂。若食肉者是遠離
T2103_.52.0295c27: 聲聞法。若食肉者是遠離辟支佛法。若食肉
T2103_.52.0295c28: 者是遠離菩薩法。若食肉者是遠離菩薩道。
T2103_.52.0295c29: 若食肉者是遠離佛果。若食肉者是遠離大
T2103_.52.0296a01: 涅槃。若食肉者障生六欲天。何況涅槃果。若
T2103_.52.0296a02: 食肉者是障四禪法。若食肉者是障四空法。若
食肉者是障
T2103_.52.0296a03: 戒法。
食肉者是障定法。若食肉者是障慧法。
T2103_.52.0296a04: 若食肉者是障信根。若食肉者是障進根。若
T2103_.52.0296a05: 食肉者是障念根。若食肉者是障定根。若食
T2103_.52.0296a06: 肉者是障慧根。擧要爲言。障三十七道品。若
T2103_.52.0296a07: 食肉者是障四眞諦。若食肉者是障十二因
T2103_.52.0296a08: 縁。若食肉者是障六波羅蜜。若食肉者是障四
T2103_.52.0296a09: 弘誓願。若食肉者是障四攝法。若食肉
者是障四無量心
若食肉者
T2103_.52.0296a10: 是障四無礙智。若食肉者是障三三昧。若食
T2103_.52.0296a11: 肉者是障八解脱。若食肉者是障九次第定。
T2103_.52.0296a12: 若食肉者是障六神通。若食肉者是障百八
T2103_.52.0296a13: 三昧。若食肉者是障一切三昧。若食肉者是
T2103_.52.0296a14: 障海印三昧。若食肉者是障首楞嚴三昧。若
T2103_.52.0296a15: 食肉者是障金剛三昧。若食肉者是障五眼。
T2103_.52.0296a16: 若食肉者是障十力。若食肉者是障四無所
T2103_.52.0296a17: 畏。若食肉者是障十八不共法。若食肉者是
T2103_.52.0296a18: 障一切種智。若食肉者是障無上菩提。何以
T2103_.52.0296a19: 故。若食肉者障菩提心。無有菩薩法。以食肉
T2103_.52.0296a20: 故。障不能得初地。以食肉故。障不能得二地。
T2103_.52.0296a21: 乃至障不能得十地。以無菩薩法故。無四無
T2103_.52.0296a22: 量心。無四無量心故無有大慈大悲。以是因
T2103_.52.0296a23: 縁佛子不續。所以經言。食肉者斷大慈種。諸
T2103_.52.0296a24: 出家人雖復不能行。大慈大悲究竟菩薩行。
T2103_.52.0296a25: 成就無上菩提。何爲不能忍此臭腥修聲聞
T2103_.52.0296a26: 辟支佛道。鴟鴉嗜鼠蝍蛆甘螮。以此而推何
T2103_.52.0296a27: 可嗜著。至於豺犬野犴皆知嗜肉。人最有知
T2103_.52.0296a28: 勝諸衆生。近與此等同甘臭腥。豈直常懷殺
T2103_.52.0296a29: 心斷大慈種。凡食肉者自是可鄙。諸大徳僧
T2103_.52.0296b01: 諸解義者講涅槃經。何可不慇懃。此句令聽
T2103_.52.0296b02: 受者心得悟解。又有一種愚癡之人云。我止
T2103_.52.0296b03: 噉魚實不食肉。亦應開示。此處不殊水陸。衆
T2103_.52.0296b04: 生同名爲肉。諸聽講者豈可不審諦受持如
T2103_.52.0296b05: 説修行。凡食肉者如前説。此皆是遠事未爲
T2103_.52.0296b06: 近切。諸大徳僧尼。當知噉食衆生者是魔行。
T2103_.52.0296b07: 噉食衆生是地獄種。噉食衆生是恐怖因。噉
T2103_.52.0296b08: 食衆生是斷命因。噉食衆生是自燒因。噉食
T2103_.52.0296b09: 衆生是自煮因。噉食衆生是自炮因。噉食衆
T2103_.52.0296b10: 生是自炙因。噉食衆生是自割因。噉食衆生
T2103_.52.0296b11: 是自剥因。噉食衆生是斷頭因。噉食衆生是
T2103_.52.0296b12: 斷手因。噉食衆生是斷足因。噉食衆生是破
T2103_.52.0296b13: 腹因。噉食衆生是破背因。噉食衆生是刳
T2103_.52.0296b14: 因。噉食衆生是碎髓因。噉食衆生是抉目因。
T2103_.52.0296b15: 噉食衆生是割鼻因。噉食衆生是截耳因。噉
T2103_.52.0296b16: 食衆生是貧窮因。噉食衆生是下賤因。噉食
T2103_.52.0296b17: 衆生是凍餓因。噉食衆生是醜陋因。噉食衆
T2103_.52.0296b18: 生是聾因。噉食衆生是盲因。噉食衆生是瘖
T2103_.52.0296b19: 因。噉食衆生是瘂因。噉食衆生是跛因。噉食
T2103_.52.0296b20: 衆生是蹇因。噉食衆生是瘡因。噉食衆生是
T2103_.52.0296b21: 瘍因。噉食衆生是疥因。噉食衆生是癬因。噉
T2103_.52.0296b22: 食衆生是瘤因。噉食衆生是癭因。噉食衆生
T2103_.52.0296b23: &T028609;因。噉食衆生是疵因。噉食衆生是癰
T2103_.52.0296b24: 因。噉食衆生是癤因。噉食衆生是痔因。噉
T2103_.52.0296b25: 食衆生是疽因。噉食衆生是瘺因。噉食衆
T2103_.52.0296b26: 生是癩因。噉食衆生是致蚤因。噉食衆生
T2103_.52.0296b27: 是致虱因。噉食衆生是致蚊因。噉食衆生
T2103_.52.0296b28: 是致虻因。噉食衆生是遭毒蟲因。噉食衆
T2103_.52.0296b29: 生是遭惡獸因。噉食衆生是病痩因噉食衆生是
寒熱。噉法
T2103_.52.0296c01: 食衆
是頭痛因。噉食衆生是心痛因。噉食衆生
T2103_.52.0296c02: 是腹痛因。噉食衆生是胸痛因。噉食衆生是
T2103_.52.0296c03: 背痛因。噉食衆生是手痛因。噉食衆生是足
T2103_.52.0296c04: 痛因。噉食衆生是髓痛因。噉食衆生是腸痛
T2103_.52.0296c05: 因。噉食衆生是筋縮因。噉食衆生是胃反因。
T2103_.52.0296c06: 噉食衆生是脈絶因。噉食衆生是血流因。噉
T2103_.52.0296c07: 食衆生是咽塞因。噉食衆生是喉痛因。噉食
T2103_.52.0296c08: 衆生是風病因。噉食衆生是水病因。噉食衆
T2103_.52.0296c09: 生是四大不調適因。噉食衆生是五藏不調
T2103_.52.0296c10: 適因。噉食衆生是六腑不調適因。噉食衆生
T2103_.52.0296c11: 顛因。噉食衆生是狂因。噉食衆生乃至是
T2103_.52.0296c12: 四百四病一切衆因。噉食衆生是熱因。噉食
T2103_.52.0296c13: 衆生是惱因。噉食衆生是受壓因。噉食衆生
T2103_.52.0296c14: 是遭水因。噉食衆生是遭火因。噉食衆生是
T2103_.52.0296c15: 遭風因。噉食衆生是遭偸因。噉食衆生是遭
T2103_.52.0296c16: 劫因。噉食衆生是遭賊因。噉食衆生是鞭因。
T2103_.52.0296c17: 噉食衆生是杖因。噉食衆生是笞因。噉食衆
T2103_.52.0296c18: 生是督因。噉食衆生是罵因。噉食衆生是辱
T2103_.52.0296c19: 因。噉食衆生是繋因。噉食衆生是縛因。噉食
T2103_.52.0296c20: 衆生是幽因。噉食衆生是閉因。噉食衆生是
T2103_.52.0296c21: 生苦因。噉食衆生是老苦因。噉食衆生是病
T2103_.52.0296c22: 苦因。噉食衆生是死苦因。噉食衆生是怨憎
T2103_.52.0296c23: 會苦因。噉食衆生是愛別離苦因。噉食衆生
T2103_.52.0296c24: 是求不得苦因。噉食衆生是五受陰苦因。噉
T2103_.52.0296c25: 食衆生是行苦因。噉食衆生是壞苦因。噉食
T2103_.52.0296c26: 衆生是苦苦因。噉食衆生是想地獄因。噉食
T2103_.52.0296c27: 衆生是黒繩地獄因。噉食衆生是衆合地獄
T2103_.52.0296c28: 因。噉食衆生是叫喚地獄因。噉食衆生是大
T2103_.52.0296c29: 叫喚地獄因。噉食衆生是熱地獄因。噉食衆
T2103_.52.0297a01: 生是大熱地獄因。噉食衆生是阿鼻地獄因。
T2103_.52.0297a02: 噉食衆生是八寒八熱地獄因。乃至是八萬
T2103_.52.0297a03: 四千鬲子地獄因乃至是不可説不可説鬲子
T2103_.52.0297a04: 地獄因。噉食衆生乃至是一切餓鬼因。噉食
T2103_.52.0297a05: 衆生乃至是一切畜生因。當知餓鬼有無量
T2103_.52.0297a06: 苦。當知畜生有無量苦。畜生暫生暫死爲物
T2103_.52.0297a07: 所害。生時有無量怖畏。死時有無量怖畏。此
T2103_.52.0297a08: 皆是殺業因縁受如是果。若欲具列殺果展
T2103_.52.0297a09: 轉不窮盡。大地草木亦不能容受。向來所説
T2103_.52.0297a10: 雖復多途。擧要爲言。同一苦果。中自有輕
T2103_.52.0297a11: 重。所以今日致衆苦果。皆由殺業惱害衆生。
T2103_.52.0297a12: 略擧一隅粗言少分
T2103_.52.0297a13: 諸大徳僧尼。諸義學僧尼。諸寺三官。復當應
T2103_.52.0297a14: 思一大事。若使噉食衆生父。衆生亦報噉食
T2103_.52.0297a15: 其父。若噉食衆生母。衆生亦報噉食其母。若
T2103_.52.0297a16: 噉食衆生子。衆生亦報噉食其子。如是怨對
T2103_.52.0297a17: 報相噉食。歴劫長夜無有窮已。如經説。有一
T2103_.52.0297a18: 女人五百世害狼兒。狼兒亦五百世害其子。
T2103_.52.0297a19: 又有女人五百世斷鬼命根。鬼亦五百世斷
T2103_.52.0297a20: 其命根。如此皆是經説。不可不信。其餘相報
T2103_.52.0297a21: 例可知。諸大徳僧尼。諸義學僧尼。諸寺
T2103_.52.0297a22: 三官。又有一大事當應信受。從無始以來至
T2103_.52.0297a23: 于此生。經歴六道備諸果報。一切親縁遍一
T2103_.52.0297a24: 切處。直以經生歴死神明隔障。是諸眷屬不
T2103_.52.0297a25: 復相識。今日衆生或經是父母。或經是師長。
T2103_.52.0297a26: 或經是兄弟。或經是姉妹。或經是兒孫。或經
T2103_.52.0297a27: 是朋友。而今日無有道眼。不能分別。還相噉
T2103_.52.0297a28: 食不自覺知。噉食之時。此物有靈。即生忿恨
T2103_.52.0297a29: 還成怨對。向者至親還成至怨。如是之事豈
T2103_.52.0297b01: 可不思。暫爭舌端一時少味。永與宿親長爲
T2103_.52.0297b02: 怨對。可爲痛心難以言説。白衣居家未可適
T2103_.52.0297b03: 道。出家學人被如來衣習菩薩行。宜應深
T2103_.52.0297b04:
T2103_.52.0297b05: 諸大徳僧尼。諸義學僧尼。諸寺三官。又復當
T2103_.52.0297b06: 思一事。凡噉食衆生是一切衆生惡知識。是
T2103_.52.0297b07: 一切衆生怨家。如是怨家遍滿六道。若欲修
T2103_.52.0297b08: 行皆爲障難。一理中障難。二事中障難。何者。
T2103_.52.0297b09: 是理中障難。以業因縁自生障難。令此行人
T2103_.52.0297b10: 愚癡無慧。不知出要無有方便。設値善知識
T2103_.52.0297b11: 不能信受。設復信受不能習行。此是理中障
T2103_.52.0297b12: 難。事中障者。此諸怨對或在惡鬼中。或在毒
T2103_.52.0297b13: 獸中。或在有大力神中。或在大力龍中。或在
T2103_.52.0297b14: 魔中。或在天中。如是處處來作留難設令
T2103_.52.0297b15: 行遇善知識深心信受適欲習行。便復難起。
T2103_.52.0297b16: 或引入邪道。或惱令心亂修戒修定修慧。修
T2103_.52.0297b17: 諸功徳常不清淨常不滿足。皆是舊怨起諸
T2103_.52.0297b18: 對障。此是事中障難。如是之事又宜深
T2103_.52.0297b19: 思。但以一噉食衆生因縁。能遠離一切佛法。
T2103_.52.0297b20: 有如是種種過患。貪毒亦如是。瞋毒亦如是。
T2103_.52.0297b21: 毒如是。三毒等分皆同過患。相與宜深自
T2103_.52.0297b22: 覺察善思方便
T2103_.52.0297b23: 弟子蕭衍。又復敬白。諸大徳僧尼諸義學僧
T2103_.52.0297b24: 尼諸寺三官。北山蒋帝猶且去殺。若以不殺
T2103_.52.0297b25: 祈願輒得上教。若以殺祈願輒不得教想。
T2103_.52.0297b26: 今日大衆已應聞知。弟子已勒諸廟祀及以
T2103_.52.0297b27: 百姓凡諸群祀。若有祈報者皆不得薦生類。
T2103_.52.0297b28: 各盡誠心止修蔬供。蒋帝今日行菩薩道。諸
T2103_.52.0297b29: 出家人云何反食衆生行諸魔行。一日北山
T2103_.52.0297c01: 爲蒋帝齋。所以皆請菜食僧者。正以幽靈悉
T2103_.52.0297c02: 能鑒見。若不菜食僧作菜食往。將恐蒋帝惡
T2103_.52.0297c03: 賤佛法怪望弟子。是請法師當見此意
T2103_.52.0297c04: 弟子蕭衍。又敬白大徳僧尼諸義學者一切
T2103_.52.0297c05: 寺官。弟子蕭衍於十方一切諸佛前。於十方
T2103_.52.0297c06: 一切尊法前。於十方一切聖僧前。與諸僧尼
T2103_.52.0297c07: 共申約誓。今日僧衆還寺已後。各各檢勒使
T2103_.52.0297c08: 依佛教。若復飮酒噉肉不如法者。弟子當依
T2103_.52.0297c09: 王法治問。諸僧尼若被如來衣不行如來行。
T2103_.52.0297c10: 是假名僧。與賊盜不異。如是行者猶是弟子
T2103_.52.0297c11: 國中編戸一民。今日以王力足相治問。若爲
T2103_.52.0297c12: 外司聽察所得若爲寺家自相糺擧。不問年
T2103_.52.0297c13: 時老少。不問門徒多少。弟子當令寺官集僧
T2103_.52.0297c14: 衆鳴揵槌捨戒還俗著在家服。依涅槃經還
T2103_.52.0297c15: 俗策使。唯取老舊者。最多門徒者。此二種
T2103_.52.0297c16: 人最宜先問。何以故。治一無行小僧。不足以
T2103_.52.0297c17: 改革物心。治如是一大僧。足以驚動視聽。推
T2103_.52.0297c18: 計名徳大僧。不應有此。設令有此當依法治
T2103_.52.0297c19: 問。其餘小僧故自妄言。今日集會此是大事
T2103_.52.0297c20: 因縁。非直一切諸佛在此。非直一切尊法在
T2103_.52.0297c21: 此。非直一切聖僧在此。諸天亦應遍滿虚空。
T2103_.52.0297c22: 諸仙亦應遍滿虚空。護世四王亦應在此。金
T2103_.52.0297c23: 密迹大辯天神。功徳天神。韋駄天神。毘
T2103_.52.0297c24: 紐天神。摩醯首羅。散脂大將。地神堅牢。迦毘
T2103_.52.0297c25: 羅王。孔雀王。封頭王。富尼跋陀羅伽王。阿修
T2103_.52.0297c26: 羅伽王。摩尼跋陀羅伽王。金毘羅王。十方二
T2103_.52.0297c27: 十八部夜叉神王。一切持咒神王。六方大護
T2103_.52.0297c28: 都使安國。如是一切有大神足力。有大威徳
T2103_.52.0297c29: 力。以如是一切善神遍滿虚空。五方龍王娑
T2103_.52.0298a01: 竭龍王阿耨龍王。難陀龍王。跋難陀龍王。伊
T2103_.52.0298a02: 那滿龍王。如是一切菩薩龍王。亦應遍滿在
T2103_.52.0298a03: 此。天龍夜叉揵闥婆王。阿修羅王。迦婁羅
T2103_.52.0298a04: 王。緊那羅王摩睺羅伽王。人非人等。如是一
T2103_.52.0298a05: 切有大神足力。有大威徳力。八部神王皆應
T2103_.52.0298a06: 在此。今日土地山川房廟諸神。亦應仄塞虚
T2103_.52.0298a07: 空。如是幽顯莫不鑒觀。唯無瑕者可以戮人。
T2103_.52.0298a08: 唯自淨者可以淨人。弟子今日昌言此事。僧
T2103_.52.0298a09: 尼必當有不平色。設令刳心擲地以示
T2103_.52.0298a10: 與數片肉無以取信。古人有言非知之難其
T2103_.52.0298a11: 在行之。弟子蕭衍雖在居家不持戒。今日當
T2103_.52.0298a12: 先自爲誓以明本心。弟子蕭衍從今以去至
T2103_.52.0298a13: 于道場。若飮酒放逸起諸婬欲。欺誑妄語噉
T2103_.52.0298a14: 食衆生。乃至飮於乳蜜及以蘇酪。願一切有
T2103_.52.0298a15: 大力鬼神。先當苦治蕭衍身。然後將付地獄
T2103_.52.0298a16: 閻羅王與種種苦。乃至衆生皆成佛盡。弟子
T2103_.52.0298a17: 蕭衍。猶在阿鼻地獄中。僧尼若有飮酒噉魚
T2103_.52.0298a18: 肉者而不悔過。一切大力鬼神亦應如此治
T2103_.52.0298a19: 問。増廣善衆清淨佛道。若未爲幽司之所治
T2103_.52.0298a20: 問猶在世者。弟子蕭衍。當如法治問。驅令還
T2103_.52.0298a21: 俗與居家衣隨時役使。願今日二部僧尼。各
T2103_.52.0298a22: 還本寺匡正佛法和合時衆。皆令聽經法者
T2103_.52.0298a23: 如説修行。不可復令斷大慈種。使佛子不續。
T2103_.52.0298a24: 若有犯法破戒者皆依僧制如法治問。若有
T2103_.52.0298a25: 容受不相治擧者。當反任罪
T2103_.52.0298a26: 又僧尼寺。有事四天王迦毘羅神。猶設鹿頭
T2103_.52.0298a27: 及羊肉等。是事不可急宜禁斷。若不禁斷寺
T2103_.52.0298a28: 官任咎亦同前科。別宣意是義論竟
宣意如此
T2103_.52.0298a29: 弟子蕭衍。敬白諸大徳僧尼諸義學僧尼諸
T2103_.52.0298b01: 寺三官。向已粗陳魚肉障累招致苦果。今重
T2103_.52.0298b02: 復欲通白一言。閻浮提壽云百二十。至於世
T2103_.52.0298b03: 間罕聞其人。遷變零落亦無宿少。經言。以一
T2103_.52.0298b04: 念頃有六十刹那。生老無常謝不移時。暫有
T2103_.52.0298b05: 諸根俄然衰滅。三途等苦倏忽便及。欲離地
T2103_.52.0298b06: 獄其事甚難。戒徳清淨猶懼不免。況於毀犯
T2103_.52.0298b07: 安可免乎。雖復長齋菜食。不勤方便欲免苦
T2103_.52.0298b08: 報。亦無是處。何以故。爾此生雖可不犯衆罪。
T2103_.52.0298b09: 後報業強現無方便。三途等苦不能遮止。況
T2103_.52.0298b10: 復飮酒噉食衆生。諸僧尼必信佛語。宜自力
T2103_.52.0298b11: 勵。若云菜食爲難。此是信心薄少。若有信心
T2103_.52.0298b12: 宜應自強。有決定心菜食何難。菜蔬魚肉倶
T2103_.52.0298b13: 是一惑。心若能安便是甘露上味。心若不安
T2103_.52.0298b14: 便是臭穢下食。所以涅槃經言。受食之時令
T2103_.52.0298b15: 子想。如倶非惑豈須此法。且置遠事止借
T2103_.52.0298b16: 近喩。今已能蔬食者懕惡血腥。甚於不能
T2103_.52.0298b17: 蔬食者。懕*惡菜茹事等如此。宜應自力迴不
T2103_.52.0298b18: 善惑以爲善惑。就善惑中重爲方便。食菜子
T2103_.52.0298b19: 想。以如是心便得決定。凡不能離魚肉者皆
T2103_.52.0298b20: 云。菜蔬冷於人虚乏。魚肉温於人補益。作
T2103_.52.0298b21: 如是説皆是倒見。今試復粗言。其事不爾。若
T2103_.52.0298b22: 久食菜人榮衞流通。凡如此人法多患熱。榮
T2103_.52.0298b23: 衞流通則能飮食。以飮食故氣力充滿。是則
T2103_.52.0298b24: 菜蔬不冷能有補益。諸苦行人亦皆菜蔬。多
T2103_.52.0298b25: 悉患熱類皆堅強。神明清爽少於昏疲。凡魚
T2103_.52.0298b26: 性類皆多冷。血腥爲法増長百疾。所以食
T2103_.52.0298b27: 魚肉者神明理當昏濁。四體法皆沈重無論。
T2103_.52.0298b28: 方招後報有三途苦。即時四大交有不及。此
T2103_.52.0298b29: 豈非惑者。用心各有所執。甘魚肉者便謂爲
T2103_.52.0298c01: 温爲補。此是倒見事不可信。復有一種人。食
T2103_.52.0298c02: 菜以爲冷便復解素。此是行者未得菜意。菜
T2103_.52.0298c03: 與魚肉如水與火。食菜裁欲得力。復噉魚
T2103_.52.0298c04: 肉。魚肉腥臊能滅菜力。所以惑者云。菜爲性
T2103_.52.0298c05: 冷。凡數解素人。進不得菜蔬之力。退不得魚
T2103_.52.0298c06: 肉邪益。法多羸冷少有堪能。是諸僧尼復當
T2103_.52.0298c07: 知一事。凡食魚肉是魔境界行於魔行。心不
T2103_.52.0298c08: 決定多有留難。内外衆共魔相嬈作。所以行
T2103_.52.0298c09: 者思念。魚肉酒是魔漿。故不待言。凡食魚肉
T2103_.52.0298c10: 嗜飮酒者。善神遠離内無正氣。如此等人法
T2103_.52.0298c11: 多衰惱。復有一種人。雖能菜食。恃此憍慢多
T2103_.52.0298c12: 於瞋恚。好生貪求。如是之人亦墮魔界多於
T2103_.52.0298c13: 衰惱。又有一種人。外行似熟内心麁惡。見人
T2103_.52.0298c14: 勝已常懷忿嫉。所行不善皆悉覆相。如是等
T2103_.52.0298c15: 人亦行魔界。雖復菜蔬亦多衰惱。若心力決
T2103_.52.0298c16: 正蔬食若節。如是等人。多爲善力所扶。法
T2103_.52.0298c17: 多堪能。有不直者宜應思覺。勿以不決定心
T2103_.52.0298c18: 期決定人。諸大徳僧尼有行業已成者。今日
T2103_.52.0298c19: *以去善相開導。令未得者今去皆得。若已習
T2103_.52.0298c20: 行願堅志力。若未曾行願皆改革。今日相與
T2103_.52.0298c21: 共爲菩提種子。勿怪。弟子蕭衍。向來所白
T2103_.52.0298c22:   寺官三百六十八人宿徳二十五人義
T2103_.52.0298c23: 學五百七十四人 導師三十九人
T2103_.52.0298c24:   右牒衆僧合一千六人
T2103_.52.0298c25:   寺官三百六十九人 義學六十八人 導
T2103_.52.0298c26: 師五人
T2103_.52.0298c27:   右牒合尼僧四百四十二人
T2103_.52.0298c28:   并右牒僧尼合一千四百四十八人。並以
T2103_.52.0298c29: 五月二十二日五更。一唱到鳳莊門
T2103_.52.0299a01: 二十三日旦。光宅寺法雲。於華林殿前登
T2103_.52.0299a02: 東向高座爲法師。瓦官寺慧明。登西向高
T2103_.52.0299a03: 座爲都講。唱大涅槃經四相品四分之一。
T2103_.52.0299a04: 陳食肉者斷大慈種義。法雲解釋。輿駕親
T2103_.52.0299a05: 御。地鋪席位於高座之北。僧尼二衆各以
T2103_.52.0299a06: 次列坐。講畢。耆闍寺道澄。又登西向高座。
T2103_.52.0299a07: 唱此斷肉之文。次唱所傳之語。唱竟又禮
T2103_.52.0299a08: 拜懺悔。普設中食竟出
T2103_.52.0299a09: 二十三日。會其後諸僧尼。或猶云。律中無
T2103_.52.0299a10: 斷肉事及懺悔食肉法。其月二十九日。又勅
T2103_.52.0299a11: 請義學僧一百四十一人義學尼五十七人。
T2103_.52.0299a12: 於華林華光殿使莊嚴寺法超。奉誠寺僧辯。
T2103_.52.0299a13: 光宅寺寶度等三律師。昇高座御席地施座。
T2103_.52.0299a14: 餘僧尼亦爾
T2103_.52.0299a15: 制旨問法超等三律師曰。古人云。止沸莫若
T2103_.52.0299a16: 去薪。息過莫若無言。弟子無言乃復甚易。但
T2103_.52.0299a17: 欲成人之美使佛種相續與諸僧尼共弘法
T2103_.52.0299a18: 教。兼即事中亦不得默已。故今集會於大衆
T2103_.52.0299a19: 前。求律中意。聞諸
T2103_.52.0299a20: 僧道。律中無有斷肉法。又無懺悔食肉法。
T2103_.52.0299a21: 諸律師從來作若爲開導。使人致有此疑。
T2103_.52.0299a22: 法超奉答。律教是一。而人取文下之旨不同。
T2103_.52.0299a23: 法超所解。律雖許噉三種淨肉。而意實欲永
T2103_.52.0299a24: 斷。何以知之。先明斷十種不淨肉。次令食三
T2103_.52.0299a25: 種淨肉。未令食九種淨肉。如此漸制。便是
T2103_.52.0299a26: 意欲永斷。法超常日講。恒作如此説
T2103_.52.0299a27: 制又問僧辯法師。復作若爲開導。僧辯奉答。
T2103_.52.0299a28: 僧辯從來所解大意。亦不異法超。但教有深
T2103_.52.0299a29: 淺。階級引物。若論噉三種淨肉。理當是過。但
T2103_.52.0299b01: 教既未極。所以許其如此
T2103_.52.0299b02: 制又問寶度法師。復若爲開導。寶度奉答。愚
T2103_.52.0299b03: 短所解只是漸教。所以律文許噉三種淨肉。
T2103_.52.0299b04: 若涅槃究竟明於正理。不許食肉。若利根者。
T2103_.52.0299b05: 於三種淨肉教。即得悉不食解。若鈍根之人。
T2103_.52.0299b06: 方待後教
T2103_.52.0299b07: 制又問法超法師。向答是文外意。若依律文
T2103_.52.0299b08: 作若爲判。奉答。常日解義只作向者所説
T2103_.52.0299b09: 制問僧辯法師。意復云何同超法師不。奉答。
T2103_.52.0299b10: 同法超所解
T2103_.52.0299b11: 制問法超法師。從來作此解律。諸律師並皆
T2103_.52.0299b12: 噉肉爲不噉肉。法超奉答。不知餘人並若爲。
T2103_.52.0299b13: 法超從來自不食肉
T2103_.52.0299b14: 制問僧辯法師。復食肉不。僧辯奉答。昔恒不
T2103_.52.0299b15: 食肉。中年疾病有時暫開
T2103_.52.0299b16: 制問寶度法師。復云何。奉答。本住定林末移
T2103_.52.0299b17: 光宅。二處不得進肉。若在餘處爲疾病亦不
T2103_.52.0299b18: 免開。問講律時噉肉不奉答。講時必有徒衆。
T2103_.52.0299b19: 於徒衆中不敢
T2103_.52.0299b20: 問不敢有兩義。爲不敢食爲不敢不食
T2103_.52.0299b21: 制又問僧辯法師。常日講律時爲當許徒衆
T2103_.52.0299b22: 食肉。爲當不許。若不許噉肉有食肉者應驅
T2103_.52.0299b23: 遣去。若許者作若爲説。奉答。若約教解不全
T2103_.52.0299b24: 言不許。若論其意未常開許
T2103_.52.0299b25: 問今正問。約教時爲許爲不許。答約教不遮」
T2103_.52.0299b26: 問不遮是許爲是不許。答引其向理許其得
T2103_.52.0299b27: 食三種淨肉
T2103_.52.0299b28: 問見殺亦可不見。聞殺亦可不聞。疑作若爲
T2103_.52.0299b29: 得免。答若見因縁不假疑。聞因縁亦不假疑。
T2103_.52.0299c01: 唯遇得者疑
T2103_.52.0299c02: 問以錢買魚肉。是疑非疑。答若理中理自是
T2103_.52.0299c03:
T2103_.52.0299c04: 問不得以理中見。答若理中爲論。衆僧不應
T2103_.52.0299c05: 市魚肉。今所問事中是疑不。答若約教非疑
T2103_.52.0299c06: 問市中人爲誰殺。答乃爲買者殺。但買者不
T2103_.52.0299c07: 作此想
T2103_.52.0299c08: 問買肉者此人既不惛亂。豈得不知是爲買
T2103_.52.0299c09: 者殺而不作此想。答于時作現死肉心
T2103_.52.0299c10: 問爲自死詺作死。爲殺詺作死。答此旨是理
T2103_.52.0299c11: 中言。約教辯只得如此
T2103_.52.0299c12: 問法師既爲人講説爲人明導。爲人法城。云
T2103_.52.0299c13: 何言只得如此。但問作意使人買時作若爲
T2103_.52.0299c14: 意。答買自死者意
T2103_.52.0299c15: 問若自死者處處應有寺中。亦應有自死者。
T2103_.52.0299c16: 何假往屠肉家買。答理中居然是疑
T2103_.52.0299c17: 問若理中居然是疑者。云何得不疑肉食。僧
T2103_.52.0299c18: 辯無復對
T2103_.52.0299c19: 制又問。此肉爲當作肉味。爲當作菜味。僧辯
T2103_.52.0299c20: 奉答。猶作肉味
T2103_.52.0299c21: 問爲是慈心故食肉。無慈心故食肉。答此非
T2103_.52.0299c22: 慈心
T2103_.52.0299c23: 問若非慈心。豈得非殺耶。答理中常應不得。
T2103_.52.0299c24: 約事故如此
T2103_.52.0299c25: 問律教欲使人出離不。答令人出離
T2103_.52.0299c26: 問食肉得出離不。答不得
T2103_.52.0299c27: 問若爾云何令食肉。答爲淺行者説。引其令
T2103_.52.0299c28:
T2103_.52.0299c29: 問爲具足戒者説。爲不具足者説。答爲具足
T2103_.52.0300a01: 者説
T2103_.52.0300a02: 問既爲具足者説。不爲童蒙。云何食肉
T2103_.52.0300a03: 而是引其令深。答初教如此非是極教
T2103_.52.0300a04: 問云何。初教教具足戒人。答僧辯所解正自
T2103_.52.0300a05: 齊此
T2103_.52.0300a06: 制又問。律教起何時。僧辯奉答。起八年已後
T2103_.52.0300a07: 至涅槃
T2103_.52.0300a08: 問若如此涅槃經有斷肉。楞伽經有斷肉。央
T2103_.52.0300a09: 掘摩羅經亦斷肉。大雲經縛象經並斷肉律。
T2103_.52.0300a10: 若至涅槃云何無斷肉事。答律接續初教。所
T2103_.52.0300a11: 以如此
T2103_.52.0300a12: 問律既云接續初教至於涅槃。既至涅槃則
T2103_.52.0300a13: 應言斷肉。答若制教邊。此是接續初教通於
T2103_.52.0300a14: 五時。不言一切皆同。僧辯解正齊此
T2103_.52.0300a15: 問法師既是大律師。爲衆開導。今日大衆取
T2103_.52.0300a16: 判法師。不得言齊此。齊此亦不得住。不齊此
T2103_.52.0300a17: 亦不得住。只問此是優波離律不。答是
T2103_.52.0300a18: 問佛般泥洹時。優波離既親在坐。云何律文
T2103_.52.0300a19: 不斷食肉。答此是接續前近教
T2103_.52.0300a20: 問若言接近教。近教亦不明食肉。且涅槃前
T2103_.52.0300a21: 迦葉已持修行不食肉。法律若異此。則非優
T2103_.52.0300a22: 波離律。是異部家律。云何用此講説以化群
T2103_.52.0300a23: 僧。僧辯不復奉答
T2103_.52.0300a24: 制問寶度法師。説既同徳同行。云何解此語。
T2103_.52.0300a25: 寶度奉答。若律中事是優波離所出。經事悉
T2103_.52.0300a26: 是阿難所出
T2103_.52.0300a27: 問若爾律中事便當皆不出經。答若經中事
T2103_.52.0300a28: 牽律。律中事牽經
T2103_.52.0300a29: 問佛説經時有所制約。便集以爲律。何處方
T2103_.52.0300b01: 復牽律。若經皆牽律。是則説經應在律後。答
T2103_.52.0300b02: 只言經中有明戒處。愚謂應相關渉
T2103_.52.0300b03: 問若論相渉。三藏義何嘗不相渉。修多羅中
T2103_.52.0300b04: 亦有毘尼與毘曇。毘尼中亦有修多羅與毘
T2103_.52.0300b05: 曇。毘曇中亦有修多羅與毘尼。不言無此義。
T2103_.52.0300b06: 但問法師今所講律。是優波離律義。不違經
T2103_.52.0300b07: 不。答今所講是優波離律。與經不違
T2103_.52.0300b08: 問若是優波離律不違經者。則斷肉義不應
T2103_.52.0300b09: 異涅槃。答涅槃經顯斷肉律文雖不明。而優
T2103_.52.0300b10: 波離意未*常開肉
T2103_.52.0300b11: 問律既是具教。優波離既不開肉。律何得無
T2103_.52.0300b12: 文。法師此解殊爲進退。只可爲寺中沙彌式
T2103_.52.0300b13: 叉摩尼説。不得以此答弟子。答寶度愚解
T2103_.52.0300b14: 自極此
T2103_.52.0300b15: 制又問。下座諸律師。復云何解。龍光寺道恩
T2103_.52.0300b16: 奉答。律文不斷。涅槃經方
T2103_.52.0300b17: 問法師所講是誰律。答是佛律
T2103_.52.0300b18: 問所引乃極弘曠。只未知此律是優波離律
T2103_.52.0300b19: 不。答優波離仰述佛律
T2103_.52.0300b20: 問優波離悉集佛所説不。答集前四時。不集
T2103_.52.0300b21: 涅槃時
T2103_.52.0300b22: 問若爾迦葉那得語阿難道。佛從何處説法。
T2103_.52.0300b23: 至涅槃時集修多羅藏。語優波離道佛從何
T2103_.52.0300b24: 處説法。至涅槃時集毘尼藏。云何得言唯取
T2103_.52.0300b25: 前四時不取涅槃。答涅槃時不復制戒
T2103_.52.0300b26: 問涅槃云。夫食肉者斷大慈種。我從今日制
T2103_.52.0300b27: 諸弟子。不得復食一切肉。一切悉斷及自死
T2103_.52.0300b28: 者。如此制斷。是戒非戒。道恩不復奉答
T2103_.52.0300b29: 制又問。諸律師親自講律。諸大法師盡講大
T2103_.52.0300c01: 涅槃經。云何有時解素。素是何義。若不解是
T2103_.52.0300c02: 素。解則非素。素若使得不素。戒既是淨。亦可
T2103_.52.0300c03: 得使淨爲不淨不。諸講律師親違此教。外書
T2103_.52.0300c04: 所云。自踰短垣竊簡書法。正是此義宣武寺
T2103_.52.0300c05: 法寵奉答。閉穢門稱爲素開穢門稱不素
T2103_.52.0300c06: 問若爾衆僧云何開穢門。答實自不應得開。
T2103_.52.0300c07: 但貪欲情深。所以如此
T2103_.52.0300c08: 問云何懺悔。答懇惻至心是爲懺悔。若能懺
T2103_.52.0300c09: 悔是大丈夫
T2103_.52.0300c10: 問諸學人即時懺悔不。故如弟子請諸法師
T2103_.52.0300c11: 動至千數。導師唱導令懺悔者。于時諸法師
T2103_.52.0300c12: 懺悔*以不。答那得不懺
T2103_.52.0300c13: 問若懺竟出寺更食肉不。答居然不食。但其
T2103_.52.0300c14: 中有無明多者。或亦不免更食
T2103_.52.0300c15: 問出寺更食。何如發初作者輕重。答一種
T2103_.52.0300c16: 問云何一種。初直爾而食。後已經於諸佛前
T2103_.52.0300c17: 誓方復更噉。云何一種。答初人無慚愧。後
T2103_.52.0300c18: 人有慚愧。乃得有勝初人義
T2103_.52.0300c19: 問若爾但先道慚愧痛打前人。而道我慚愧
T2103_.52.0300c20: 汝我打汝。我慚愧汝我食汝。答如大邪見人
T2103_.52.0300c21: 無慚愧。其既知慚愧。故知差不慚者
T2103_.52.0300c22: 問先道慚愧而猶噉食。此是知而故犯。非謂
T2103_.52.0300c23: 慚愧。若使先時不知。或是過誤。後方起愧乃
T2103_.52.0300c24: 是慚愧。豈非知而故犯。其罪大於不知。又復
T2103_.52.0300c25: 慚愧不得重犯。如其直犯。復是違破初心。
T2103_.52.0300c26: 論此爲罪所以彌大。答經有誠文。耆婆云汝
T2103_.52.0300c27: 有慚愧。故罪可滅。慚愧即是清白法
T2103_.52.0300c28: 問法師是得經言不得其意此明。若作罪後
T2103_.52.0300c29: 方知慚愧。此爲白法。不言發初慚愧而故作
T2103_.52.0301a01: 罪。以爲白法。答經又道慚愧爲上服。若爾便
T2103_.52.0301a02: 有非上服義
T2103_.52.0301a03: 問義亦如此。若正作罪。雖云慚愧終無所益。
T2103_.52.0301a04: 若作罪後能生慚愧者。乃是上服。法寵無復
T2103_.52.0301a05:
T2103_.52.0301a06: 法寵奉答事畢。三律師並下。又勅始興寺。景
T2103_.52.0301a07: 猷昇高座。讀楞伽央掘魔羅經所明斷肉經
T2103_.52.0301a08: 文。今載如左
T2103_.52.0301a09: 大般涅槃經四相品上第此品今月二十三日
會。已唱此文。法雲
T2103_.52.0301a10: 法師解説今二十
九日不復重唱
爾時迦葉菩薩白佛言。世尊。食
T2103_.52.0301a11: 肉之人不應施肉。何以故。我見不食肉者有
T2103_.52.0301a12: 大功徳。佛讃迦葉。善哉善哉。汝今乃能善知
T2103_.52.0301a13: 我意。護法菩薩應當如是。善男子。從今日始
T2103_.52.0301a14: 不聽聲聞弟子食肉。若受檀越信施之時。應
T2103_.52.0301a15: 觀是食如子肉想。迦葉菩薩復白佛言。世尊。
T2103_.52.0301a16: 云何如來不聽食肉。善男子。夫食肉者斷大
T2103_.52.0301a17: 慈種。迦葉又言。如來何故先聽比丘食三種
T2103_.52.0301a18: 淨肉。迦葉。是三種淨肉隨事漸制。迦葉菩薩
T2103_.52.0301a19: 復白佛言。世尊。何因縁故十種不淨乃至九
T2103_.52.0301a20: 種清淨而復不聽。佛告迦葉。亦是因事漸次
T2103_.52.0301a21: 而制。當知即是現斷肉義。迦葉菩薩復白佛
T2103_.52.0301a22: 言。云何如來稱讃魚肉爲美食耶。善男子。我
T2103_.52.0301a23: 亦不説魚肉之屬爲美食也。我説甘蔗粳米
T2103_.52.0301a24: 石蜜一切穀麥及黒石蜜乳酪*蘇油以爲美
T2103_.52.0301a25: 食。雖説應畜種種衣服。所應畜者要是壞色。
T2103_.52.0301a26: 何況貪著是魚肉味。迦葉復言。如來若制不
T2103_.52.0301a27: 食肉者。彼五種味乳酪酪漿生*蘇熟*蘇胡
T2103_.52.0301a28: 麻油等。及諸衣服憍奢耶衣珂貝皮革金銀
T2103_.52.0301a29: 盂器。如是等物亦不應受。善男子。不應同彼
T2103_.52.0301b01: 揵所見。如來所制一切禁戒各有異意。故
T2103_.52.0301b02: 聽食三種淨肉。異想故斷十種肉。異想故一
T2103_.52.0301b03: 切悉斷及自死者。迦葉。我從今日制諸弟子。
T2103_.52.0301b04: 不得復食一切肉也。迦葉。其食肉者。若行若
T2103_.52.0301b05: 住若坐若臥。一切衆生聞其肉氣悉生恐怖。
T2103_.52.0301b06: 譬如有人近師子已。衆人見之聞師子臭亦
T2103_.52.0301b07: 生恐怖。善男子。如人噉蒜臭穢可惡。餘人
T2103_.52.0301b08: 見之聞臭捨去。設遠見者猶不欲視。況當近
T2103_.52.0301b09: 之。諸食肉者亦復如是。一切衆生聞其肉氣。
T2103_.52.0301b10: 悉皆恐怖生畏死想。水陸空行有命之類悉
T2103_.52.0301b11: 捨之走。咸言此人是我等怨。是故菩薩不習
T2103_.52.0301b12: 食肉。爲度衆生示現食肉。雖現食之其實不
T2103_.52.0301b13: 食。善男子。如是菩薩清淨之食猶尚不食。況
T2103_.52.0301b14: 當食肉。善男子。我涅槃後無量百歳。四道聖
T2103_.52.0301b15: 人悉復涅槃。正法滅後於像法中當有比丘。
T2103_.52.0301b16: 似像持律少讀誦經。貪嗜飮食長養其身。其
T2103_.52.0301b17: 所被服麁陋醜惡。形容憔悴無有威徳。放畜
T2103_.52.0301b18: 牛羊擔負薪草。頭鬚髮爪悉皆長利。雖服袈
T2103_.52.0301b19: 裟猶如獵師。細視徐行如猫伺鼠。常唱是言
T2103_.52.0301b20: 我得羅漢。多諸病苦眠臥糞穢。外現賢善内
T2103_.52.0301b21: 懷貪嫉。如受瘂法婆羅門等。實非沙門現沙
T2103_.52.0301b22: 門像。邪見熾盛誹謗正法。如是等人。破壞如
T2103_.52.0301b23: 來所制戒律正行威儀説解脱果離不淨法。
T2103_.52.0301b24: 及壞甚深祕密之教。各自隨意反説經律。而
T2103_.52.0301b25: 作是言。如來皆聽我等食肉。自生此論。言是
T2103_.52.0301b26: 佛説。互共諍訟各自稱是沙門釋子。善男子。
T2103_.52.0301b27: 爾時復有諸沙門等。貯聚生穀受取肉魚手
T2103_.52.0301b28: 自作食執持油瓶。寶蓋革屣親近國王大臣
T2103_.52.0301b29: 長者。占相星宿。懃修醫道。畜養奴婢。金銀琉
T2103_.52.0301c01: 璃硨磲碼瑙頗梨眞珠珊瑚琥珀璧玉珂貝種
T2103_.52.0301c02: 種果蓏。學諸伎藝。畫師泥作造書教學。種
T2103_.52.0301c03: 植根栽。蟲道咒幻。和合諸藥。作倡伎樂。香
T2103_.52.0301c04: 花治身。摴蒲圍碁。學諸工巧若有比丘能離
T2103_.52.0301c05: 如是諸惡事者。當説是人眞我弟子。爾時迦
T2103_.52.0301c06: 葉復白佛言。世尊。諸比丘比丘尼優婆塞優
T2103_.52.0301c07: 婆夷因他而活。若乞食時得雜肉食。云何得
T2103_.52.0301c08: 食應清淨法。佛言。迦葉。當以水洗令與肉
T2103_.52.0301c09: 別。然後乃食。若其食器爲肉所汚。但使無味
T2103_.52.0301c10: 聽用無罪。若見食中。多有肉者則不應受。一
T2103_.52.0301c11: 切現肉悉不應食。食者得罪。我今唱是斷肉
T2103_.52.0301c12: 之制。若廣説者則不可盡。涅槃時到。是故略
T2103_.52.0301c13: 説。是則名爲能隨問答楞伽阿跋多羅寶經
T2103_.52.0301c14: 卷第
T2103_.52.0301c15: 爾時大慧菩薩以偈問言
T2103_.52.0301c16: 彼諸菩薩等。志求佛道者。酒肉及與葱。飮食
T2103_.52.0301c17: 爲云何。惟願無上尊。哀愍爲演説。愚夫所
T2103_.52.0301c18: 著。臭穢無名稱。虎狼所甘嗜。云何而可
T2103_.52.0301c19: 食。食者生諸過。不食爲福善。惟願爲我説。食
T2103_.52.0301c20: 不食罪福
T2103_.52.0301c21: 大慧菩薩説偈問已。復白佛言。惟願世尊。爲
T2103_.52.0301c22: 我等説食不食肉功徳過惡。我及所菩薩。於
T2103_.52.0301c23: 現在未來當爲種種悕望肉食衆生分別説
T2103_.52.0301c24: 法。令彼衆生慈心相向。得慈心已各於住地
T2103_.52.0301c25: 清淨明了疾得究竟無上菩提。聲聞縁覺自
T2103_.52.0301c26: 地止息已。亦得逮成無上菩提。惡邪論法。
T2103_.52.0301c27: 諸外道輩。邪見斷常顛倒計著。尚有遮法不
T2103_.52.0301c28: 聽食肉。況復如來世間救護。正法成就而食
T2103_.52.0301c29: 肉耶。佛告大慧。善哉善哉。諦聽諦聽善思念
T2103_.52.0302a01: 之。當爲汝説。大慧白佛。唯然受教。佛告大
T2103_.52.0302a02: 慧。有無量因縁不應食肉。然我今當爲汝略
T2103_.52.0302a03: 説。謂一切衆生從本已來展轉因縁常爲六
T2103_.52.0302a04: 親。以親想故不應食肉。驢騾駱駝狐狗牛馬
T2103_.52.0302a05: 人獸等肉。屠者雜賣故不應食肉。不淨氣分
T2103_.52.0302a06: 所生長故不應食肉。衆生聞氣悉生恐怖。如
T2103_.52.0302a07: 栴陀羅及譚婆等。狗見憎惡驚怖群吠故不
T2103_.52.0302a08: 應食肉。又令修行者慈心不生故不應食肉。
T2103_.52.0302a09: 凡愚所嗜臭穢不淨。無善名稱故不應食肉。
T2103_.52.0302a10: 令諸咒術不成就故不應食肉。以殺生者見
T2103_.52.0302a11: 形起識。深味著故不應食肉。彼食肉者諸天
T2103_.52.0302a12: 所棄故不應食肉。令口氣臭故不應食肉。多
T2103_.52.0302a13: 惡夢故不應食肉。空閑林中虎狼聞香故不
T2103_.52.0302a14: 應食肉。令飮食無節故不應食肉。令修行者
T2103_.52.0302a15: 不生厭離故不應食肉。我常説言。凡所飮食。
T2103_.52.0302a16: 作食子肉想。作服藥想。故不應食肉。聽食肉
T2103_.52.0302a17: 者。無有是處。復次大慧。過去有王。名師子蘇
T2103_.52.0302a18: 娑。食種種肉遂至食人。臣民不堪即便
T2103_.52.0302a19: 謀反斷其俸祿。以食肉者有如是過故不應
T2103_.52.0302a20: 食肉。復次大慧。凡諸殺者爲財利故殺生屠
T2103_.52.0302a21: 販。彼諸愚癡食肉衆生。以錢爲網而捕諸肉。
T2103_.52.0302a22: 彼殺生者。若以財物若以釣網。取彼空行水
T2103_.52.0302a23: 陸衆生。種種殺害屠販求利。大慧。亦無不
T2103_.52.0302a24: 教不求不想而有魚肉。以是義故不應食肉。
T2103_.52.0302a25: 大慧。我有時説遮五種肉。或制十種。今於此
T2103_.52.0302a26: 經一切種一切時。開除方便一切悉斷。大慧。
T2103_.52.0302a27: 如來應供等正覺。尚無所食。況食魚肉。亦不
T2103_.52.0302a28: 教人。以大悲前行故。視一切衆生猶如一子。
T2103_.52.0302a29: 是故不聽令食子肉。爾時世尊欲重宣此義。
T2103_.52.0302b01: 而説偈言
T2103_.52.0302b02: 曾悉爲親屬。鄙穢不淨雜。不淨所生長。聞氣
T2103_.52.0302b03: 悉恐怖。一切肉與葱。及諸韭蒜等。種種放逸
T2103_.52.0302b04: 酒。修行常遠離。亦常離麻油。及諸穿孔床。以
T2103_.52.0302b05: 彼諸細蟲。於中極恐怖。飮食生放逸。放逸生
T2103_.52.0302b06: 諸覺。從覺生貪欲。是故不應食。由食生貪欲。
T2103_.52.0302b07: 貪令心迷醉。迷醉長愛欲。生死不解脱。爲利
T2103_.52.0302b08: 殺衆生。以財網諸肉。二倶是惡業。死墮叫呼
T2103_.52.0302b09: 獄。若無*教想求。則無三淨肉。彼非無因有。
T2103_.52.0302b10: 是故不應食。彼諸修行者。由是悉遠離。十方
T2103_.52.0302b11: 佛世尊。一切咸訶責。展轉更相食。死墮虎狼
T2103_.52.0302b12: 類。臭穩可厭惡。所生常愚癡。多生*栴陀羅。
T2103_.52.0302b13: 獵師譚婆種。或生陀夷尼。及諸肉食性。羅刹
T2103_.52.0302b14: 猫狸等。遍於是中生。縛象與大雲。央掘利
T2103_.52.0302b15: *魔羅。及此楞伽經。我悉制斷肉。諸佛及菩
T2103_.52.0302b16: 薩。聲聞所訶責。食已無慚愧。生生常癡冥。先
T2103_.52.0302b17: 説見聞疑。已斷一切肉。妄想不覺知。故生食
T2103_.52.0302b18: 肉處。如彼貪欲過。障閡聖解脱。酒肉葱韭
T2103_.52.0302b19: 蒜。悉爲聖道障。未來世衆生。於肉愚癡説。
T2103_.52.0302b20: 言此淨無罪。佛聽我等食。食如服藥想。亦如
T2103_.52.0302b21: 食子肉。知足生厭離。修行行乞食。安住慈心
T2103_.52.0302b22: 者。我説常厭離。虎狼諸惡獸。恒可同遊止。若
T2103_.52.0302b23: 食故血肉。衆生悉恐怖。是故修行者。慈心不
T2103_.52.0302b24: 食肉。食肉無慈慧。永背正解脱。及違聖表相。
T2103_.52.0302b25: 是故不應食。得生梵志種。及諸修行處。智慧
T2103_.52.0302b26: 富貴家。斯由不食肉
T2103_.52.0302b27: 央掘*魔羅經第一卷
T2103_.52.0302b28: 上座迦葉。捨種種甘膳之食。捨肉味食。受持
T2103_.52.0302b29: 修行不食肉法
T2103_.52.0302c01: 央掘魔羅經。第二
T2103_.52.0302c02: 文殊師利白佛言。世尊因如來藏故諸佛不
T2103_.52.0302c03: 食肉耶。佛言。如是。一切衆生無始生死。生生
T2103_.52.0302c04: 輪轉無非父母兄弟姉妹。猶如伎兒變易無
T2103_.52.0302c05: 常。自肉他肉則是一肉。是故諸佛悉不食肉。
T2103_.52.0302c06: 復次文殊師利。一切衆生界我界即是一界。
T2103_.52.0302c07: 宅之肉即是一肉。是故諸佛悉不食肉。文
T2103_.52.0302c08: 殊師利白佛言。世尊。珂貝獵蜜皮革繒綿。非
T2103_.52.0302c09: 自界肉耶。佛告文殊師利。勿作是語。如來遠
T2103_.52.0302c10: 離一切世間。如來不食。若言習近世間物者。
T2103_.52.0302c11: 無有是處。若習近者是方便。法若物展轉來
T2103_.52.0302c12: 者則可習近。若物所出處不可習近。若展轉
T2103_.52.0302c13: 來離殺者手則可習近。文殊師利白佛言。今
T2103_.52.0302c14: 城中有一皮。師能作革。屣有人買施。是
T2103_.52.0302c15: 展轉來。佛當受不。復次世尊。若自死牛。牛主
T2103_.52.0302c16: 從栴陀羅取皮持付皮師。師作革屣施持
T2103_.52.0302c17: 戒人。此展轉來。可習近不。佛告文殊師利。若
T2103_.52.0302c18: 自死牛。牛主持皮用作革屣。施持戒人。爲應
T2103_.52.0302c19: 受不。若不受者是比丘法。若
T2103_.52.0302c20: 受者非慈悲。然不破戒唱經竟。制又語諸僧
T2103_.52.0302c21: 道。諸小僧輩看經未遍。互言無斷肉語。今日
T2103_.52.0302c22: 此經言何所道。所以唱此革屣文者。本意乃
T2103_.52.0302c23: 不在此。正爲此二十三日法雲法師講涅槃
T2103_.52.0302c24: 斷肉事。于時僧正慧超法寵法師難云。若經
T2103_.52.0302c25: 文究竟斷一切肉。乃至自死不得食者。此則
T2103_.52.0302c26: 同尼揵斷皮革不得著革屣。若開皮革得著
T2103_.52.0302c27: 革屣者。亦應開食肉。法雲法師乃已有通釋。
T2103_.52.0302c28: 而二法師難意未已。于時自仍通云。若是聖
T2103_.52.0302c29: 人故自不著此物。若中行人亦不著此。著此
T2103_.52.0303a01: 皆下行人。所以不同尼*揵者語有。所含。若
T2103_.52.0303a02: 無麻紵之郷。亦有開皮革義論。有麻紵處大
T2103_.52.0303a03: 慈者。乃實應不著。但此事與食肉不得
T2103_.52.0303a04: 同。凡著一革屣。經久不壤。若食噉衆生。就一
T2103_.52.0303a05: 食中便害無量身命。況日日餐咀數若恒沙。
T2103_.52.0303a06: 亦不可得用革屣以並斷肉。于時諸僧乃無
T2103_.52.0303a07: 復往復。恐諸小僧執以爲疑方成巨蔽。所以
T2103_.52.0303a08: 唱此不受革屣文。正欲釋一日所疑。非關前
T2103_.52.0303a09: 制。凡噉肉者是大罪障。經文道。昔與衆生經
T2103_.52.0303a10: 爲父母親屬。衆僧那不思。此猶忍食噉衆生。
T2103_.52.0303a11: 己不能投身餓虎割肉貿鷹。云何反更噉他
T2103_.52.0303a12: 身分。諸僧及領徒衆法師諸尼。及領徒衆者。
T2103_.52.0303a13: 各還本寺宣告諸小僧尼。令知此意
T2103_.52.0303a14: 制説此語竟。僧尼行道禮拜懺悔。設會事畢
T2103_.52.0303a15:
T2103_.52.0303a16: 其晩又勅員外散騎常侍太子左衞率周捨
T2103_.52.0303a17: 曰。法寵所言慚愧而食衆生。此是經中所明
T2103_.52.0303a18: 羅刹婦女云。我念汝我食汝。法寵此心。即是
T2103_.52.0303a19: 經之羅刹
T2103_.52.0303a20: 又勅捨云。僧辯所道自死肉。若如此説。鴟鴉
T2103_.52.0303a21: 鳩鴿觸處不死。那不見有一自死者。獐鹿雉
T2103_.52.0303a22: 兎充滿野澤。亦不甞見有一自死者。而覓死
T2103_.52.0303a23: 肉其就屠殺家。覓死魚必就罾網處。若非殺
T2103_.52.0303a24: 生豈有死肉。經言。買肉與自殺。此罪一等。我
T2103_.52.0303a25: 本不自爲。正爲諸僧尼作離苦因縁
T2103_.52.0303a26: 又勅捨云。衆生所以不可殺生。凡一衆生具
T2103_.52.0303a27: 八萬戸蟲。經亦説有八十億萬戸蟲。若斷一
T2103_.52.0303a28: 衆生命。即是斷八萬戸蟲命。自死衆生又不
T2103_.52.0303a29: 可食者。前附蟲雖已滅謝。後所附蟲其數復
T2103_.52.0303b01: 衆。若煮若炙此斷附蟲。皆無復命。利舌端少
T2103_.52.0303b02: 味。害無量衆生。其中小者非肉眼能觀。其中
T2103_.52.0303b03: 大者炳然共見。滅慈悲心増長惡毒。其實
T2103_.52.0303b04: 非沙門釋子所可應行
T2103_.52.0303b05: 又勅捨云。衆僧食肉罪劇白衣。白衣食肉。乃
T2103_.52.0303b06: 不免地獄而止是一罪。至於衆僧食肉。既犯
T2103_.52.0303b07: 性罪又傷戒律。以此爲言有兩重罪。若是學
T2103_.52.0303b08: 問衆僧食肉者。此爲惡業復倍於前。所以如
T2103_.52.0303b09: 此。既親逹經教爲人講説。口稱慈悲心懷毒
T2103_.52.0303b10: 害。非是不知。知而故犯。言行既違即成詭妄。
T2103_.52.0303b11: 論學問人食肉。則罪有三重。所以貴於解義。
T2103_.52.0303b12: 正爲如説修行。反復噉食魚肉侵酷生類。作
T2103_.52.0303b13: 惡知識起衆怨對。墜墮地獄疾於&T030607;矛。善惡
T2103_.52.0303b14: 報應必也不亡。凡出家人實宜深思
T2103_.52.0303b15: 又勅捨云。聲聞受律儀戒。本制身口七支。一
T2103_.52.0303b16: 受之後。乃至睡眠悶等律儀恒生。念念得未
T2103_.52.0303b17: 得律儀。所以爾者。睡眠等非起惡心。故
T2103_.52.0303b18: 不損不失。乃至常生。若起欲殺心。於聲聞法
T2103_.52.0303b19: 雖不失身口戒。而於戒有損非唯損不殺戒。
T2103_.52.0303b20: 亦兼汚餘戒。至於手夾齒齧動身口業。則失
T2103_.52.0303b21: 身口戒。爾時律儀無作。即斷不續。既失不殺
T2103_.52.0303b22: 戒。亦損汚餘戒。所以爾者。旃陀羅人爲屠肉
T2103_.52.0303b23: 時。爲何等人殺。正爲食者。若食肉即有殺
T2103_.52.0303b24: 分。於不殺戒即成有缺。若謂於善律儀受殺
T2103_.52.0303b25: 生分。於不殺戒無所缺者。是不善律儀人持
T2103_.52.0303b26: 八戒齋。是惡律儀猶應相續。若惡律儀人持
T2103_.52.0303b27: 八戒齋。惡律儀不復相續者。是知善律儀人
T2103_.52.0303b28: 受諸殺分。是不殺戒即時便缺別解脱戒。不
T2103_.52.0303b29: 復解脱。惡律儀人無論持八戒。齋但起一念
T2103_.52.0303c01: 善。心惡律儀即。斷若一念不斷。多念亦應不
T2103_.52.0303c02: 斷。若多念斷是知一念時斷。善律儀人其事
T2103_.52.0303c03: 亦爾。無論受諸殺分。有少殺分不殺律儀即
T2103_.52.0303c04: 時亦爾。菩薩人持心戒。故自無有食衆生理。
T2103_.52.0303c05: 若缺聲聞戒終不免地獄等苦
T2103_.52.0303c06: 廣弘明集卷第二十六
T2103_.52.0303c07:
T2103_.52.0303c08:
T2103_.52.0303c09:
T2103_.52.0303c10: 廣弘明集誡功篇序第二十七卷
T2103_.52.0303c11:   大唐西明寺沙門釋道宣撰
T2103_.52.0303c12: 夫群生所以久流轉生死海者。良由無戒徳
T2103_.52.0303c13: 之舟楫者也。若乘戒舟鼓以慈棹。而不能横
T2103_.52.0303c14: 截風濤遠登彼岸者。無此理也。故正教雖多
T2103_.52.0303c15: 一戒而爲行本。其由出必由戸。何莫由斯戒
T2103_.52.0303c16: 矣。是以創起道意先識斯門。於諸心境籌度
T2103_.52.0303c17: 懷行。其状如何。故論云。夫受戒者慈悲爲務。
T2103_.52.0303c18: 於三千界内萬億日。月上至非想下及無間。
T2103_.52.0303c19: 所有生類並起慈心不行殺害。或盡形命或
T2103_.52.0303c20: 至成佛。長時類通統周法界。此一念善。功滿
T2103_.52.0303c21: 虚空。其徳難量。惟佛知際。不殺既爾。餘業例
T2103_.52.0303c22: 然。由斯戒徳故能遠大。所以上天下地幽顯
T2103_.52.0303c23: 聖賢。莫不憑祖此縁用爲基趾。經不云乎。戒
T2103_.52.0303c24: 如大地。生成住持。出有心發。是曰生也。聖道
T2103_.52.0303c25: 良資。是曰成也。法延六萬。是曰住也。保
T2103_.52.0303c26: 三業。是曰持也。諸餘善法蓋闕此功。有入此
T2103_.52.0303c27: 門便稱聖種。乖斯妄立是謂凡流。長沒苦海
T2103_.52.0303c28: 出濟無日。自法移東夏千齡過半。在魏嘉平
T2103_.52.0303c29: 方聞戒法。自爾迄今道俗流布。然大聖垂教
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