SAT DB

T2108_.52.0443a01:
T2108_.52.0443a02: No.2108
T2108_.52.0443a03:
T2108_.52.0443a04: 集沙門不應拜俗等事序
T2108_.52.0443a05: 太原王隱客字少微撰
T2108_.52.0443a06: 若夫雞渾起一龍聖開三。飛羲畫而踰繩。泛
T2108_.52.0443a07: 軒文而越契。端宸肅扆。題尊玉宇之中。班
T2108_.52.0443a08: 屣漂裾。光佐 &MT01805;

逵之右。洪猷僅於禮樂。秀
T2108_.52.0443a09: 業止於仁義。亦有棲月籠霞之俊。乘黿控鯉
T2108_.52.0443a10: 之英。窒慾蟺姿茹丹。菌於祕洞。休糧蛻影。
T2108_.52.0443a11: 吸青露於神丘。終驚迅節之期。徒侈浮歡之
T2108_.52.0443a12: 會。豈若能仁撫運梵典開宗。撰妙輪而曾撃。
T2108_.52.0443a13: 俶寶騎而高引。無生之生。究生生於至賾。不
T2108_.52.0443a14: 滅之滅。窮滅滅於幽源。大千通智炬之輝。盡
T2108_.52.0443a15: 億曳法蠡之響。繁罝弛紐。邁三呪於湯年。
T2108_.52.0443a16: 苦浪堙洪。軼四乘於夏序。浸群方而演澤。濟
T2108_.52.0443a17: 悠劫而凝勳。襲其儀者。便屈紫皇之敬。入其
T2108_.52.0443a18: 道者。乃摽黔首之尊。爲愛習之良資。作塵勞
T2108_.52.0443a19: 之依止。洎乎星潯禘照日夢飛光。東徙休屠
T2108_.52.0443a20: 之像。西漸罽賓之化。高人響係。敷妙説於
T2108_.52.0443a21: 銀函。茂徳肩隨。暢眞詞於貝牒。列辟以之
T2108_.52.0443a22: 崇奉。綿代以之欽尚。故符秦肅念。紆翠輦而
T2108_.52.0443a23: 同嬉。劉漢虔誠。下緗輿而致禮。唯有牛圖晩
T2108_.52.0443a24: 運。慧景曖而還明。龍緒衰辰。徳水凝而復
T2108_.52.0443a25: 渙
T2108_.52.0443a26: 我大唐澄飛日海撲燎霞崑。延喜流禎昭華
T2108_.52.0443a27: 獻吉。財成紫宙。葳蕤改粒之勳。大庇蒼黎。茵
T2108_.52.0443a28: 藹遷裳之業
T2108_.52.0443a29: 皇帝乘雷震極鑠電離宮。驅九駁以曾馳。駕
T2108_.52.0443b01: 八翼而横厲。希風崛岫。啓鶴苑於神畿。仰
T2108_.52.0443b02: 化連河。構蜂臺於勝壤。敷攝誘之徽範。敦愛
T2108_.52.0443b03: 敬之洪謨而以控國必俟於忠。裝家寔資於
T2108_.52.0443b04: 孝。爰命僧尼之輩。將申跪拜之儀。則裕凝懷。
T2108_.52.0443b05: 誶通規於會府。因心在。念拾輿頌於英寮。
T2108_.52.0443b06: 雖囂議相攻各言其志。而宸襟歴選遂率於
T2108_.52.0443b07: 常。特懷顧復之恩。仍致昇堂之拜。悰上人沖
T2108_.52.0443b08: 宇淹穆秀器韶雅。迥韻遒通峻調閑綽。身
T2108_.52.0443b09: 城浪謐。飛寶刃以衝天。意樹紛披。聳珍翹
T2108_.52.0443b10: 而拂漢。既洽九儒之要。還探二藏之微。緇
T2108_.52.0443b11: 徒擅其姱節。素侶挹其徽望。固以偶迹乘杯
T2108_.52.0443b12: 侔聲飛錫者矣。將恐迷生曲學近識孤聞。以
T2108_.52.0443b13: 適俗之權。爲會眞之實。叫鳳閽而莫遂。叩
T2108_.52.0443b14: 鸞掖而無從。爰興護念之心。載啓發揮之作。
T2108_.52.0443b15: 粤自晋氏迄于聖代。凡其議拜事。並集而録
T2108_.52.0443b16: 之。總合三篇。分成六卷。爲之賛論。格以通
T2108_.52.0443b17: 途。縟旨含鏘雕文振彩。信所以激昂幽致刷
T2108_.52.0443b18: 盪冥津者也。隱客業寡才疏。名蕪 &T019598;

淺。坐
T2108_.52.0443b19: 煙郊而晦迹。泊風戸以棲神。徒以早尚花編
T2108_.52.0443b20: 深崇葉篆。欣茲盛事綴而序之。秋 &T045414;

輕光。匪
T2108_.52.0443b21: 助奔羲之曜。春蛙陋響。寧裨大樂之音。聊以
T2108_.52.0443b22: 宣情。詎云摛藻。與我同志。幸無誚焉
T2108_.52.0443b23:
T2108_.52.0443b24:
T2108_.52.0443b25:
T2108_.52.0443b26: 集沙門不應拜俗等事卷第一
T2108_.52.0443b27: 弘福寺沙門釋彦悰纂録

T2108_.52.0443b28:

故事篇第一

上

T2108_.52.0443b29: 故事者。明隋以上沙門致敬等事也。自大法
T2108_.52.0443c01: 東流六百餘載。其中信毀交貿褒挫相傾。亟
T2108_.52.0443c02: 染湮殘頻令拜伏。而事非經國理越天常。用
T2108_.52.0443c03: 爲蠹道。倶沿舊貫焉
T2108_.52.0443c04: 奏　晋尚書令何充等執沙門不應敬王者奏

T2108_.52.0443c05:

三首

并序

T2108_.52.0443c06: 詔　車騎將軍庾冰爲成帝出令沙門致敬詔
T2108_.52.0443c07: 二首
T2108_.52.0443c08: 書　太尉桓玄與八座桓謙等論道人應致敬

T2108_.52.0443c09:

事書一首

并序

T2108_.52.0443c10: 八座等答桓玄明道人不應致敬事書一
T2108_.52.0443c11: 首　桓玄與中書令王謐論沙門應致敬
T2108_.52.0443c12: 事書一首
T2108_.52.0443c13: 王謐答桓玄明沙門不應致敬事書一首
T2108_.52.0443c14: 難　桓玄難王謐不應致敬事三首
T2108_.52.0443c15: 答　王謐答桓玄應致敬難三首
T2108_.52.0443c16: 書　桓玄與廬山法師慧遠使述沙門不致敬

T2108_.52.0443c17:

王者意書一首

并遠答往反二首

T2108_.52.0443c18:

晋何充等執沙門不應敬王者奏三首

并序

T2108_.52.0443c19: 東晋咸康六年。成帝幼沖。時太后臨朝制。司
T2108_.52.0443c20: 徒王導録尚書事與上舅中書令庾亮參輔朝
T2108_.52.0443c21: 政。後導等薨。庾冰輔政。謂諸沙門應盡敬王
T2108_.52.0443c22: 者。充等議不應敬。下禮官詳議博士等議與
T2108_.52.0443c23: 充同。門下承冰旨爲駁。充等因爲此奏焉。初
T2108_.52.0443c24: 奏
T2108_.52.0443c25: 尚書令冠軍撫軍都郷侯。臣充散騎常侍左
T2108_.52.0443c26: 僕射長平伯臣 &T037036;

。散騎常侍右僕射建安伯
T2108_.52.0443c27: 臣恢。尚書關中侯臣懷守。尚書昌安子臣廣
T2108_.52.0443c28: 等言。世祖武皇帝以盛明革命。肅祖明皇帝
T2108_.52.0443c29: 聰聖玄覽。豈干時沙門不易屈膝顧以不變。
T2108_.52.0444a01: 其修善之法。所以通天下之志也。愚謂宜遵
T2108_.52.0444a02: 承先帝故事。於義爲長
T2108_.52.0444a03: 庾冰爲成帝出令沙門致敬詔二首
T2108_.52.0444a04: 初詔
T2108_.52.0444a05: 夫萬方殊俗神道難辯。有自來矣。達觀傍通
T2108_.52.0444a06: 誠當無怪。況阿跪拜之禮。何必尚然。當復原
T2108_.52.0444a07: 先王所以尚之之意。豈直好此屈折而坐遘
T2108_.52.0444a08: 槃辟哉。固不然矣。因父子之敬。建君臣之序。
T2108_.52.0444a09: 制法度崇禮秩。豈徒然哉。良有以矣。既其有
T2108_.52.0444a10: 以。將何以易之。然則名禮之設。其無情乎。且
T2108_.52.0444a11: 今果將有佛耶。將無佛耶。有佛耶。其道固弘。
T2108_.52.0444a12: 無佛耶。義將何取繼其信。然將是方外之事。
T2108_.52.0444a13: 方外之事。豈方内所體。而當矯形骸違常
T2108_.52.0444a14: 務。易禮典棄名教。是吾所甚疑也。名教有由
T2108_.52.0444a15: 來。百代所不廢。昧旦丕顯後世猶殆。殆之爲
T2108_.52.0444a16: 弊其故難尋。而今當遠慕茫昧依俙未分棄
T2108_.52.0444a17: 禮於一朝。廢教於當世。使夫凡流傲逸憲度。
T2108_.52.0444a18: 又是吾之所甚疑也。縱其信然。縱其有之。吾
T2108_.52.0444a19: 將通之於神明。得之於胸懷耳。軌憲宏模。固
T2108_.52.0444a20: 不可廢之於正朝矣。凡此等類皆晋民也。論
T2108_.52.0444a21: 其材智又常人也。而當因所説之難辯假服
T2108_.52.0444a22: 飾以凌度。抗殊俗之傲禮。直形骸於萬乘。
T2108_.52.0444a23: 又是吾所弗取也。諸君並國器也。悟言則當
T2108_.52.0444a24: 測幽微。論治則當重國典。苟其不然。吾將何
T2108_.52.0444a25: 述焉
T2108_.52.0444a26: 二奏　尚書令冠軍撫軍都郷侯臣充。散騎
T2108_.52.0444a27: 常侍左僕射長平伯臣 &T037036;

。散騎常侍右僕射
T2108_.52.0444a28: 建安伯臣恢。尚書關中侯臣懷守。尚書昌安
T2108_.52.0444a29: 子臣廣等言。詔書如右臣等暗短。不足以讃
T2108_.52.0444b01: 揚聖旨宣暢大義。伏省明詔。震懼屏營。輒共
T2108_.52.0444b02: 尋詳有佛無佛。固非臣等所能定也。然尋其
T2108_.52.0444b03: 遺文鑚其要旨。五戒之禁實助王化。賤昭
T2108_.52.0444b04: 昭之名行。貴冥冥之潜操。行徳在於忘身。抱
T2108_.52.0444b05: 一心之清妙。且興自漢世迄于今朝。雖法
T2108_.52.0444b06: 有隆衰而弊無妖妄。神道。經久未有其比
T2108_.52.0444b07: 也。夫詛有損也。祝必有益。臣之愚誠。實願塵
T2108_.52.0444b08: 露之微増潤嵩岱。區區之祝上裨皇極。今一
T2108_.52.0444b09: 令其拜遂壞其法。令修善之俗廢於聖世。習
T2108_.52.0444b10: 實生常。必致愁懼隱之。臣心竊所未安。臣雖
T2108_.52.0444b11: 蒙蔽。豈敢以偏見疑誤聖聽。直謂世經三代
T2108_.52.0444b12: 人更明聖。今不爲之制無虧王法。而幽冥之
T2108_.52.0444b13: 路可無擁滯。是以復陳愚誠。乞垂省察。謹
T2108_.52.0444b14: 啓
T2108_.52.0444b15: 重詔　省所陳具情旨。幽昧之事。誠非寓言
T2108_.52.0444b16: 所盡。然其較略。乃大人神之常度。粗復有分
T2108_.52.0444b17: 例耳。大都百王制法雖質文隨時。然未有以
T2108_.52.0444b18: 殊俗參治恢誕雜化者也。豈曩聖之不達。而
T2108_.52.0444b19: 末聖而宏通哉。且五戒之小善。粗擬似人倫。
T2108_.52.0444b20: 而更於世主略其禮敬耶。禮重矣。敬大矣。爲
T2108_.52.0444b21: 治之綱盡於此矣。萬乘之君非好尊也。區域
T2108_.52.0444b22: 之人非好卑也。而卑尊不陳王教則亂。斯曩
T2108_.52.0444b23: 聖所以憲章體國。所宜不惑也。通才博採往
T2108_.52.0444b24: 往備修之。修之身修之家可矣。修之國及朝
T2108_.52.0444b25: 則不可。斯豈不遠也。省所陳果亦未能了有
T2108_.52.0444b26: 之與無矣。縱其了猶謂不可以參治。而況都
T2108_.52.0444b27: 無而當以南行耶
T2108_.52.0444b28: 三奏　臣充等言。臣等誠雖暗蔽不通遠旨。
T2108_.52.0444b29: 至於乾乾。夙夜思循王度。寧苟執偏管而亂
T2108_.52.0444c01: 大倫耶。直以漢魏逮晋不聞異議。尊卑憲章
T2108_.52.0444c02: 無或暫虧也。今沙門之愼戒專然。及爲其禮
T2108_.52.0444c03: 一而已矣。至於守戒之篤者。亡身不吝。何敢
T2108_.52.0444c04: 以形骸而慢禮敬哉。毎見燒香祝願。必先國
T2108_.52.0444c05: 家。欲福祐之隆情無極已。奉上崇順出於自
T2108_.52.0444c06: 然。禮儀之簡。蓋是專一守法。是以先聖御世。
T2108_.52.0444c07: 因。而弗革也。天網恢恢疏而不失。臣等屡屡
T2108_.52.0444c08: 以爲不令致拜於法無虧。因其所利而惠之。
T2108_.52.0444c09: 使賢愚莫敢不用情。則上有天覆地載之施。
T2108_.52.0444c10: 下有守一修善之人。謹復陳其愚淺。願蒙省
T2108_.52.0444c11: 察。謹啓　于時　庾冰議寢。竟不施敬
T2108_.52.0444c12: 桓玄與八座桓謙等論道人應致敬事書一首

T2108_.52.0444c13:

并序

T2108_.52.0444c14: 晋元興中。安帝蒙塵於外。太尉桓玄以震主
T2108_.52.0444c15: 之威。欲令道人設拜於己。因陳何庾舊事謂
T2108_.52.0444c16: 理未盡。故與八座等書云
T2108_.52.0444c17: 玄再拜白頓首。八日垂至。舊諸沙門皆不敬
T2108_.52.0444c18: 王者何。庾雖已論之。而並率所見。未是以理
T2108_.52.0444c19: 相屈也。庾意在尊主。而理據未盡。何出於偏
T2108_.52.0444c20: 信遂淪名體。夫佛之爲化。雖誕以茫茫推
T2108_.52.0444c21: 乎視聽之外。然以敬爲本。此處不異。蓋所期
T2108_.52.0444c22: 者殊非敬恭宜廢也。老子同王侯於三大。
T2108_.52.0444c23: 原其所重。皆在於資生通運。豈獨以聖人在
T2108_.52.0444c24: 位而比稱二儀哉。將以天地之大徳曰生。通
T2108_.52.0444c25: 生理物存於王者。故尊其神器而禮寔惟隆。
T2108_.52.0444c26: 豈是虚相崇重義存君御而已哉。沙門之所
T2108_.52.0444c27: 以生生資存。亦日用於理命。豈有受其徳而
T2108_.52.0444c28: 遺其禮。霑其惠而廢其敬哉。既理所不容。亦
T2108_.52.0444c29: 情所不安。一代大事宜共求其衷想。復相與
T2108_.52.0445a01: 研盡之。比八日令得詳定也。桓玄再拜頓首。
T2108_.52.0445a02: 敬謂
T2108_.52.0445a03: 八座等答桓玄明道人不應致敬事書一首」
T2108_.52.0445a04: 中軍將軍尚書令宜陽開國侯桓謙等。惶恐
T2108_.52.0445a05: 死罪。奉誨。使沙門致敬王者。何庾雖論意未
T2108_.52.0445a06: 究盡。此是大事。宜使允中。實如雅論。然佛法
T2108_.52.0445a07: 與堯孔殊趣。禮教互乖。人以髮膚爲重。而
T2108_.52.0445a08: 彼髡削不疑。出家棄親。不以色養爲孝。土
T2108_.52.0445a09: 木形骸絶欲止競。不期一生要福萬劫。世之
T2108_.52.0445a10: 所貴已皆落之。禮教所重意悉絶之。資父事
T2108_.52.0445a11: 君天屬之至。猶離其親愛。豈得致禮萬乘。勢
T2108_.52.0445a12: 自應廢。彌歴三代置其絶羈。當以神明無方
T2108_.52.0445a13: 示不以涯檢視聽之外。或別有理。今便使其
T2108_.52.0445a14: 致恭。恐應革者多非唯拜起。又王者奉法出
T2108_.52.0445a15: 於敬。信其理而變其儀。復是情所未了。即而
T2108_.52.0445a16: 容之。乃是在宥之。弘王令以別答公難孔國
T2108_.52.0445a17: 張敞在彼想已面諮所懷道寶。諸道人並足
T2108_.52.0445a18: 酬對高旨。下官等不諳佛理。率情以言。愧不
T2108_.52.0445a19: 足覽。謙等惶恐死罪
T2108_.52.0445a20: 桓玄與中書令王謐論沙門應致敬事書一
T2108_.52.0445a21: 首
T2108_.52.0445a22: 沙門抗禮至尊。正自是情所不安。一代大事
T2108_.52.0445a23: 宜共論盡之。今與八座書。向已送都。今付此
T2108_.52.0445a24: 信。君是宜任此理者。遲聞徳音
T2108_.52.0445a25: 王謐答桓玄明沙門不應致敬事書一首
T2108_.52.0445a26: 領軍將軍吏部尚書中書令武岡男王謐。惶
T2108_.52.0445a27: 恐死罪。奉誨。及道人抗禮至尊。并見與八座
T2108_.52.0445a28: 書。具承高旨。容音之唱辭理兼至。近者亦
T2108_.52.0445a29: 粗聞公道。未獲究盡尋何庾二旨。亦恨不悉。
T2108_.52.0445b01: 以爲二論。漏於偏見無曉。然厭心處眞如雅
T2108_.52.0445b02: 誨。夫佛法之興出自天竺。宗本幽遐。難以言
T2108_.52.0445b03: 辯。既渉乎教。故可略而言耳。意以爲殊方異
T2108_.52.0445b04: 俗。雖所安毎乖。至於君御之理。莫不必同。今
T2108_.52.0445b05: 沙門雖意深於敬。不以形屈爲禮。迹充率土
T2108_.52.0445b06: 而趣超方内者矣。是以外國之君。莫不降禮。
T2108_.52.0445b07: 良以道在則貴。不以人爲輕重也。尋大法宣
T2108_.52.0445b08: 流爲日諒久。年踰四百歴代有三。雖風移政
T2108_.52.0445b09: 易。而弘之不異。豈不以獨絶之化有用於陶
T2108_.52.0445b10: 漸。清約之風無害於隆平者乎。故王者拱己
T2108_.52.0445b11: 不恨恨於缺戸。沙門保眞不自疑於誕世
T2108_.52.0445b12: 者也。承以通生理物存乎王者。考諸理歸。實
T2108_.52.0445b13: 如嘉論。三復徳音不能已已。雖欲奉詶言將
T2108_.52.0445b14: 無寄。猶以爲功高者不賞。惠深者忘謝。雖復
T2108_.52.0445b15: 一拜一起。亦豈足答濟通之徳哉。公眷眄未
T2108_.52.0445b16: 遺猥見逮問。輒率陳愚管。不致嫌於所奉耳。
T2108_.52.0445b17: 願不以人廢言。臨白反側。謐惶恐死罪
T2108_.52.0445b18: 桓玄難王謐不應致敬事三首
T2108_.52.0445b19: 初難　來示云。沙門雖意深於敬。而不以形
T2108_.52.0445b20: 屈爲禮　難曰。沙門之敬。豈皆略形存心。懺
T2108_.52.0445b21: 悔禮拜亦篤於事。爰曁之師逮于上座與世
T2108_.52.0445b22: 人揖跪。但爲小異其制耳。既不能忘形於彼。
T2108_.52.0445b23: 何爲忽儀於此。且師之爲理。以資悟爲徳。君
T2108_.52.0445b24: 道通生則理宜在本。在三之義。豈非情理
T2108_.52.0445b25: 之極哉　來示云。外國之君莫不降禮。良以
T2108_.52.0445b26: 道在則貴。不以人爲輕重也　難曰。外國之
T2108_.52.0445b27: 君非所宜喩。而佛教之興亦其指可知。豈不
T2108_.52.0445b28: 以六夷驕強所常教所化。故大設靈奇使其
T2108_.52.0445b29: 畏服。既畏服之。然後順軌。此蓋是大懼鬼神
T2108_.52.0445c01: 福報之事。豈是宗玄妙之道耶。道在則貴。將
T2108_.52.0445c02: 異於雅旨。豈得被其法服便道在其中。若以
T2108_.52.0445c03: 道在然後爲貴　就如君言。聖人之道道之極
T2108_.52.0445c04: 也。君臣之敬愈敦於禮。如此則沙門不敬。豈
T2108_.52.0445c05: 得以道在爲貴哉　來示云。歴年四百歴代
T2108_.52.0445c06: 有三。而弘之不異。豈不以獨絶之化有日用
T2108_.52.0445c07: 於陶漸。清約之風無害於隆平者乎　難曰。
T2108_.52.0445c08: 歴代不革。非所以爲證也。曩者晋人略無奉
T2108_.52.0445c09: 佛。沙門徒衆皆是諸胡。且王者與之不接。故
T2108_.52.0445c10: 可任其方俗不爲之檢耳。今主上奉佛親接
T2108_.52.0445c11: 法事。事異於昔。何可不使其禮有准日用清
T2108_.52.0445c12: 約有助于教。皆如君言。此蓋是佛法之功。非
T2108_.52.0445c13: 沙門傲誕之所益也。今篤以祇敬將無彌濃
T2108_.52.0445c14: 其助哉　來示云。功高者不賞。惠深者忘謝。
T2108_.52.0445c15: 雖復一拜一起。豈足答濟通之恩　難曰。夫
T2108_.52.0445c16: 理至無酬。誠如來旨。然情在罔極則敬自從
T2108_.52.0445c17: 之。此聖人之所以縁情制禮。而各通其寄也。
T2108_.52.0445c18: 若以功深惠重。必略其謝。則釋迦之徳爲是
T2108_.52.0445c19: 深耶。爲是淺耶。若淺耶。不宜以小道而亂大
T2108_.52.0445c20: 倫。若深耶。豈得彼肅其恭而此弛其敬哉
T2108_.52.0445c21: 王謐答桓玄應致敬難三首
T2108_.52.0445c22: 初答　難曰。沙門之敬。豈皆略形存心。懺悔
T2108_.52.0445c23: 禮拜亦篤於事　答曰。夫沙門之道。自以敬
T2108_.52.0445c24: 爲主。但津塗既殊。義無降屈。故雖天屬之重。
T2108_.52.0445c25: 形禮都盡也。沙門所以推宗師長自相崇敬
T2108_.52.0445c26: 者。良以宗致既同則長幼成序。資通有係則
T2108_.52.0445c27: 事與心應。原佛法雖曠而不遺小善。一介之
T2108_.52.0445c28: 功報亦應之。積毫成山。義斯著矣　難曰。君
T2108_.52.0445c29: 道通生則理應在本。在三之義。豈非情理之
T2108_.52.0446a01: 極哉　答曰。夫君道通生則理同造化。夫陶
T2108_.52.0446a02: 鑄敷氣功則弘矣。而未有謝惠於所禀。措感
T2108_.52.0446a03: 於理本者何。良以冥本幽絶。非物象之所
T2108_.52.0446a04: 擧。運通理妙。豈麁迹之能酬。是以夫子云。可
T2108_.52.0446a05: 使由之。不可使知之。此之謂也　難曰。外國
T2108_.52.0446a06: 之君非所應喩。佛教之興亦其＊指可知。豈不
T2108_.52.0446a07: 以六夷驕強非常教所化。故大設靈奇使其
T2108_.52.0446a08: 畏服　答曰。夫神道設教誠難以言辯意。以
T2108_.52.0446a09: 爲大設靈奇示以報應。此最影響之實理。佛
T2108_.52.0446a10: 教之根要。今若謂三世爲虚誕。罪福爲畏懼。
T2108_.52.0446a11: 則釋迦之所明。殆將無寄矣。常以爲周孔之
T2108_.52.0446a12: 化救其甚弊。故言迹盡乎一生。而不開萬劫
T2108_.52.0446a13: 之塗。然遠探其旨。亦往往可尋。孝悌仁義明
T2108_.52.0446a14: 不謀而自同四時之生殺。則矜慈之心見。又
T2108_.52.0446a15: 屡抑仲由之問。亦似有深旨。但教體既殊故
T2108_.52.0446a16: 此處常昧耳。靜而求之。殆將然乎。殆將然乎
T2108_.52.0446a17: 　難曰。君臣之敬愈敦於禮。如此則沙門不
T2108_.52.0446a18: 敬。豈得以道在爲貴哉　答曰。重尋高論。以
T2108_.52.0446a19: 爲君道運通理同三大。是以前條已粗言意。
T2108_.52.0446a20: 以爲君人之道竊同高旨。至於君臣之敬。則
T2108_.52.0446a21: 理盡名教。今沙門既不臣王侯。故敬與之廢
T2108_.52.0446a22: 耳　難曰。歴代不革。非所以爲證也。曩者晋
T2108_.52.0446a23: 人略無奉佛。沙門徒衆皆是諸胡。且王者與
T2108_.52.0446a24: 之不接。故可任其方俗。不爲之檢耳　答曰。
T2108_.52.0446a25: 前所以云歴有年代者。正以容養之道。要當
T2108_.52.0446a26: 有以故耳。非謂已然之事。無可改之理也。此
T2108_.52.0446a27: 蓋言勢之所至。非㦎然所據也。胡人不接王
T2108_.52.0446a28: 者。又如高唱。前代之不論。或在於此耶　難
T2108_.52.0446a29: 曰。此蓋是佛法之功。非沙門傲誕之所益。今
T2108_.52.0446b01: 篤以祇敬。將無彌濃其助哉　答曰。敬尋來
T2108_.52.0446b02: 論。是不誣佛理也。但傲誕之迹。有虧大化。誠
T2108_.52.0446b03: 如來誨。誠如來誨。意謂沙門之道可得稱異
T2108_.52.0446b04: 而非傲誕。今若以千載之末淳風轉薄。横服
T2108_.52.0446b05: 之徒多非其人者。敢不懷愧。今但謂自理而
T2108_.52.0446b06: 默差可遺人而言道耳。前答云。不以人爲輕
T2108_.52.0446b07: 重。微意在此矣　難曰。若以功深惠重必略
T2108_.52.0446b08: 其謝。則釋迦之徳爲是深耶。爲是淺耶。若淺
T2108_.52.0446b09: 耶。不宜以小道而亂大倫。若深耶。豈得彼肅
T2108_.52.0446b10: 其恭而此弛其敬哉　答曰。以爲釋迦之道
T2108_.52.0446b11: 深則深矣。而瞻仰之徒。彌篤其敬者。此蓋造
T2108_.52.0446b12: 道之倫必資行功。行功之美莫尚於此。如斯
T2108_.52.0446b13: 乃積行之所因。來世之關鍵也。且致敬師
T2108_.52.0446b14: 長。功猶難抑。況擬心宗極。而可替其禮哉。故
T2108_.52.0446b15: 雖俯仰累劫。而非謝惠之謂也
T2108_.52.0446b16: 桓玄重難王謐
T2108_.52.0446b17: 二難　省示猶復。未釋所疑。因來告復粗有
T2108_.52.0446b18: 其難。夫情敬之理。豈容有二。皆是自内以及
T2108_.52.0446b19: 外耳。既入於有情之境則不可得無也。若如
T2108_.52.0446b20: 來言。王者同之造化。未有謝惠於所禀措感
T2108_.52.0446b21: 於理本。是爲功玄理深莫此之大也。則佛之
T2108_.52.0446b22: 爲化。復何以過茲。而來論云。津塗既殊則義
T2108_.52.0446b23: 無降屈。宗致既同則長幼成序。資通有係則
T2108_.52.0446b24: 事與心應。若理在己本徳深居極。豈得云津
T2108_.52.0446b25: 塗之異而云降屈耶。宗致爲是何耶。若以學
T2108_.52.0446b26: 業爲宗致者。則學之所學。故是發其自然之
T2108_.52.0446b27: 性耳。苟自然有在所由而禀。則自然之本居
T2108_.52.0446b28: 可知矣。資通之悟。更是發鎣其末耳。事與心
T2108_.52.0446b29: 應。何得在此而不在彼　又云。周孔之化救
T2108_.52.0446c01: 其甚弊。故盡於一生而不開萬劫之塗。夫以
T2108_.52.0446c02: 神奇爲化則其教易行。異於督以仁義盡於
T2108_.52.0446c03: 人事也。是以黄巾妖惑之徒。皆赴者如雲。若
T2108_.52.0446c04: 此爲實理。行之又易。聖人何縁捨所易之實
T2108_.52.0446c05: 道。而爲難行之末事哉。其不然也。亦以明矣。
T2108_.52.0446c06: 將以化教殊俗。理在權濟。恢誕之談。其趣可
T2108_.52.0446c07: 知　又云。君臣之敬理盡名教。今沙門既不
T2108_.52.0446c08: 臣王侯。故敬與之廢。何爲其然。夫敬之爲理。
T2108_.52.0446c09: 上紙言之詳矣。君臣之敬。皆是自然之所生。
T2108_.52.0446c10: 理篤於情本。豈是名教之事耶。前論已云。天
T2108_.52.0446c11: 地之大徳曰生。通生理物存乎王者。苟所
T2108_.52.0446c12: 通在斯。何得非自然之所重哉　又云。造道
T2108_.52.0446c13: 之倫必資功行。積行之所因。來世之關＊鍵
T2108_.52.0446c14: 也。擬心宗極不可替其敬。雖俯仰累劫而非
T2108_.52.0446c15: 謝惠之謂。請復就來旨而借以爲難。如來告。
T2108_.52.0446c16: 以敬爲行首。是敦敬之重也。功行者當計其
T2108_.52.0446c17: 爲功之勞耳。何得直以珍仰釋迦而云莫尚
T2108_.52.0446c18: 於此耶。惠無所謝。達者所不惑。但理根深極
T2108_.52.0446c19: 情敬不可得無耳。臣之敬君。豈謝惠者耶
T2108_.52.0446c20: 王謐重答桓玄
T2108_.52.0446c21: 二答　奉告并垂重難。具承高旨。此理微緬
T2108_.52.0446c22: 至難措言。又一代大事應時詳盡。下官才非
T2108_.52.0446c23: 拔幽特乏研析且妙難精詣益増茫惑。但高
T2108_.52.0446c24: 音既臻。不敢默已。輒復率其短見。妄酬來誨。
T2108_.52.0446c25: 無以啓發容致祇用反側。願復詢諸道人通
T2108_.52.0446c26: 才蠲其不逮。公云。宗致爲是何耶。若以學業
T2108_.52.0446c27: 爲宗致者。則學之所學。故是發其自然之性
T2108_.52.0446c28: 耳。苟自然有在所由而禀。則自然之本居可
T2108_.52.0446c29: 知矣。今以爲宗致者。是所趣之至導。學業
T2108_.52.0447a01: 者日用之筌蹄今將欲趣彼至極。不得不假
T2108_.52.0447a02: 筌蹄以自運耳。故知所假之功。未是其絶處
T2108_.52.0447a03: 也。夫積學以之極者。必階麁以及妙。魚獲而
T2108_.52.0447a04: 筌廢。理斯見矣。公以爲神奇之化易。仁義之
T2108_.52.0447a05: 功難。聖人何縁舍所易之實道而爲難行之
T2108_.52.0447a06: 末事哉。其不然也。亦以明矣。意以爲佛之爲
T2108_.52.0447a07: 教與内聖永殊。既云其殊理則無並。今論佛
T2108_.52.0447a08: 理故當依其宗而立言也。然後通塞之塗。可
T2108_.52.0447a09: 得而詳矣。前答所以云。仁善之行。不殺之
T2108_.52.0447a10: 旨。其若似可同者。故引以就此耳。至於發言
T2108_.52.0447a11: 抗論。津徑所歸固難得而一矣。然愚意所
T2108_.52.0447a12: 見。乃更以佛教爲難也。何以言之。今内聖所
T2108_.52.0447a13: 明以爲出其言。善應若影嚮。如其不善千里
T2108_.52.0447a14: 違之。如此則美惡應於俄頃。禍福交於目前。
T2108_.52.0447a15: 且爲仁由已。弘之則是而猶有棄正而即邪。
T2108_.52.0447a16: 背道而從欲者矣。況佛教喩一生於彈指。期
T2108_.52.0447a17: 要終于永劫。語靈異之無位。設報應於未
T2108_.52.0447a18: 兆。取之能信。不亦難乎。是以化曁中國。悟之
T2108_.52.0447a19: 者尟。故本起經云。正言似反。此之謂矣
T2108_.52.0447a20: 公云。行功者當計其爲功之勞。何得直以珍
T2108_.52.0447a21: 仰釋迦而云莫尚於此耶。請試言曰。以爲佛
T2108_.52.0447a22: 道弘曠事數彌繁。可以練神成道。非唯一事
T2108_.52.0447a23: 也。至於在心無倦於事。能勞珍仰宗極。便
T2108_.52.0447a24: 是行功之一耳。前答所以云莫尚於此者。自
T2108_.52.0447a25: 謂擬心宗轍其理難向。非謂禮拜之事便
T2108_.52.0447a26: 爲無最也。但既在未盡之域。不得不有心
T2108_.52.0447a27: 於希通。雖一介之輕微。必終期之所須也
T2108_.52.0447a28: 公云。君臣之敬。皆是自然之所生。理篤於情
T2108_.52.0447a29: 本。豈是名教之事耶。敬戢高論。不容間然。
T2108_.52.0447b01: 是以前答云。君人之道竊同高旨者。意在此
T2108_.52.0447b02: 也。至於君臣之敬。事盡揖拜。故以此爲名教
T2108_.52.0447b03: 耳。非謂相與之際盡於創迹也。請復重申以
T2108_.52.0447b04: 盡微意。夫太上之世君臣已位。自然情愛則
T2108_.52.0447b05: 義著化本。于斯時也。則形敬蔑聞君道虚
T2108_.52.0447b06: 運。故相忘之理泰臣道冥陶。故事盡於知足。
T2108_.52.0447b07: 因此而推。形敬不與心爲影響。殆將明矣。及
T2108_.52.0447b08: 親譽既生茲禮乃興。豈非後聖之制作事與
T2108_.52.0447b09: 時應者乎。此理虚邈良難爲辯。如其未允請
T2108_.52.0447b10: 俟高當

T2108_.52.0447b11:

桓玄三難王謐

并序

T2108_.52.0447b12: 來難。手筆甚佳。殊爲斐然。可以爲釋疑處。殊
T2108_.52.0447b13: 是未至也。遂相攻難。未見其已。今復料要。明
T2108_.52.0447b14: 在三之理以辯對輕重。則敬否之理可知。想
T2108_.52.0447b15: 研微之功。必在苦愈析耳。八日已及今。與右
T2108_.52.0447b16: 僕射書。便令施行敬事尊主之道。使天下莫
T2108_.52.0447b17: 不敬。雖復佛道無以加其尊。豈不盡善耶。
T2108_.52.0447b18: 事雖已行無豫所論宜究也。想諸人或更有
T2108_.52.0447b19: 精析耳。可以示仲文
T2108_.52.0447b20: 三難　比獲來示。并諸人所論。並未有以釋
T2108_.52.0447b21: 其所疑。就而爲難。殆以流遷。今復重申前意
T2108_.52.0447b22: 而委曲之想。足有以頓白馬之轡。知辯制之
T2108_.52.0447b23: 有耳。夫佛教之所重。全以神爲貴。是故師徒
T2108_.52.0447b24: 相宗莫二其倫。凡神之明暗各有本分。分之
T2108_.52.0447b25: 所資禀之有本。師之爲功在於發悟。譬猶荊
T2108_.52.0447b26: 璞而瑩拂之耳。若質非美玉琢磨何益。是爲
T2108_.52.0447b27: 美惡存乎自然。深徳在於資始拂瑩之功。寔
T2108_.52.0447b28: 以未焉。既懷玉自中又匠以成器。非君道則
T2108_.52.0447b29: 無以申遂此生而通其爲道者也。是爲在三
T2108_.52.0447c01: 之重而師爲之末。何以言之。君道兼師。而師
T2108_.52.0447c02: 不兼君。教以弘之。法以齊之。君之道也。豈不
T2108_.52.0447c03: 然乎。豈可以在理之輕而奪宜尊之敬。三復
T2108_.52.0447c04: 其理愈所疑駭。制作之旨。將在彼而不在此。
T2108_.52.0447c05: 錯而用之其弊彌甚。想復領其趣而遺其事。
T2108_.52.0447c06: 得之濠上耳
T2108_.52.0447c07: 王謐三答桓玄
T2108_.52.0447c08: 三答　重虧嘉誨云。佛之爲教以神爲貴。神
T2108_.52.0447c09: 之明暗各有本分。師之爲理在於發悟。至於
T2108_.52.0447c10: 君道則可以申遂此生。通其爲道者也。而爲
T2108_.52.0447c11: 師無該通之美。君有兼師之徳。弘崇主之大
T2108_.52.0447c12: 禮。析在三之深淺。實如高論。實如高論。下官
T2108_.52.0447c13: 近所以脱言鄙見至於往反者。爲顧問既華
T2108_.52.0447c14: 不容有隱。乃更成別辯一理。非但習常之惑
T2108_.52.0447c15: 也。既重研妙旨。理實恢邈。曠若發曚。於是
T2108_.52.0447c16: 乎在。承已令庾桓施行其事。至敬時定公私
T2108_.52.0447c17: 幸甚。下官瞻仰所悟。義在撃節。至於濠上
T2108_.52.0447c18: 之誨。不敢當命也
T2108_.52.0447c19: 桓玄與廬山法師慧遠使述沙門不敬王者意

T2108_.52.0447c20:

書一首

并遠答往
反二首

T2108_.52.0447c21: 沙門不敬王者。既是情所不了。於理又是所
T2108_.52.0447c22: 夫喩。一代大事。不可令其體不允。近八座
T2108_.52.0447c23: 書今示君。君可述所以不敬意也。此便當行
T2108_.52.0447c24: 之事。一二令詳遣想。君必有以釋其所疑耳。
T2108_.52.0447c25: 王領軍大有任此意近亦同遊謝中面共諮
T2108_.52.0447c26: 之。所據理殊未釋所疑也。今郭江州取君
T2108_.52.0447c27: 答。可旨付之
T2108_.52.0447c28: 遠法師答桓太尉
T2108_.52.0447c29: 詳省別告及八座書。問沙門所以不敬王者。
T2108_.52.0448a01: 意義在尊主崇上。遠存名體徴引老氏。同王
T2108_.52.0448a02: 侯於三大。以資生運通之道故宜重其神器。
T2108_.52.0448a03: 若推其本以尋其源。咸禀氣於兩儀。受形於
T2108_.52.0448a04: 父母。則以生生通運之道爲弘。資存日用之
T2108_.52.0448a05: 理爲大。故不宜受其徳而遺其禮。霑其惠而
T2108_.52.0448a06: 廢其敬。此檀越立意之所據。貧道亦不異於
T2108_.52.0448a07: 高懷。求之於佛教。以尋沙門之道。理則不然。
T2108_.52.0448a08: 何者佛經所明凡有二科。一者處俗弘教。二
T2108_.52.0448a09: 者出家修道。處俗則奉上之禮。尊親之敬。忠
T2108_.52.0448a10: 孝之義。表於經文。在三之訓彰乎聖典。斯與
T2108_.52.0448a11: 王制同命有若符契。此一條全是檀越所明。
T2108_.52.0448a12: 理不容異也。出家則是方外之賓。迹絶於物。
T2108_.52.0448a13: 其爲教也。達患累縁於有身。不存身以息患。
T2108_.52.0448a14: 知生生由於禀化。不順化以求宗。求宗不由
T2108_.52.0448a15: 於順化。故不重運通之資。息患不由於存
T2108_.52.0448a16: 身。故不貴厚生之益。此理之與世乖。道之與
T2108_.52.0448a17: 俗反者也。是故凡在出家。皆隱居以求其志。
T2108_.52.0448a18: 變俗以達其道。變俗服章不得與世典同禮。
T2108_.52.0448a19: 隱居則宜高尚其迹。夫然。故能拯溺族於沈
T2108_.52.0448a20: 流。拔幽根於重劫。遠通三乘之津。廣開天人
T2108_.52.0448a21: 之路。是故内乖天屬之重而不違其孝。外闕
T2108_.52.0448a22: 奉主之恭而不失其敬。若斯人者自誓始於
T2108_.52.0448a23: 落簪。立志成於暮歳。如令一夫全徳。則道
T2108_.52.0448a24: 洽六親澤流天下。雖不處王侯之位。固已協
T2108_.52.0448a25: 契皇極大庇生民矣。如此豈坐受其徳虚霑
T2108_.52.0448a26: 其惠。與夫尸祿之賢同其素飡者哉。檀越
T2108_.52.0448a27: 頃者。以有其服而無其人故。澄清簡練容而
T2108_.52.0448a28: 不雜。此命既宣。皆人百其誠。遂之彌深。非言
T2108_.52.0448a29: 所喩。若復開出處之迹。以弘方外之道。則虚
T2108_.52.0448b01: 襟者挹其遺風。漱流者味其餘津矣。若澄簡
T2108_.52.0448b02: 之後猶不允情。其中或眞僞相冐。涇渭未
T2108_.52.0448b03: 分。則可以道廢人。固不應以人廢道。以道廢
T2108_.52.0448b04: 人則宜去其服。以人廢道則宜存其禮。禮存
T2108_.52.0448b05: 則制教之旨可尋。跡廢則遂志之歡莫由。何
T2108_.52.0448b06: 以明其然。夫沙門服章法用。雖非六代之典。
T2108_.52.0448b07: 自是道家之殊俗。表之名器。名器相渉則事
T2108_.52.0448b08: 乖其本。事乖其本則禮失其用。是故愛夫禮
T2108_.52.0448b09: 者必不虧其名器。得之不可虧。亦有自來矣。
T2108_.52.0448b10: 夫遠遵古典者。猶存告朔之餼羊。餼羊猶可
T2108_.52.0448b11: 以存禮。豈況如來之法服耶。推此而言。雖無
T2108_.52.0448b12: 其道必宜存其禮。禮存則法可弘。法可弘則
T2108_.52.0448b13: 道可尋。此古今所同不易之大法也。又袈裟
T2108_.52.0448b14: 非朝宗之服。鉢盂非廊廟之器。軍國異容戎
T2108_.52.0448b15: 華不雜。剔髮毀形之人。忽厠諸侯之禮。則
T2108_.52.0448b16: 是異類相渉之像。亦竊所未安。檀越奇韻挺
T2108_.52.0448b17: 於弱年。風流邁於季俗。猶參究時賢以求其
T2108_.52.0448b18: 中。此而推之。必不以人廢言。貧道西垂之年。
T2108_.52.0448b19: 假日月以待盡。情之所惜豈存一己。苟吝所
T2108_.52.0448b20: 執。蓋欲令三寶中興於命世之運。明徳流芳
T2108_.52.0448b21: 於百代之下耳。若一旦行此佛教長淪。如來
T2108_.52.0448b22: 大法於茲泯滅。天人感歎道俗革心矣。貧道
T2108_.52.0448b23: 幽誠所期。復將安寄。縁眷遇之隆。故坦其
T2108_.52.0448b24: 所懷。執筆悲懣。不覺涕泗横流矣
T2108_.52.0448b25: 桓太尉重答遠法師書
T2108_.52.0448b26: 知以方外遺形故不貴爲生之益。求宗不由
T2108_.52.0448b27: 順化故不重運通之資。又云。内乖天屬之重
T2108_.52.0448b28: 而不違其孝。外闕奉主之恭而不失其敬。若
T2108_.52.0448b29: 如來言。理本無重。則無縁有致孝之情。事非
T2108_.52.0448c01: 資通。不應復有致恭之義。君親之情許其未
T2108_.52.0448c02: 盡。則情之所寄何爲絶之。夫累著在於心滯
T2108_.52.0448c03: 不由形敬。形敬蓋是心之所用耳。若乃在其
T2108_.52.0448c04: 本而縱以形敬。此復所未之喩。又云。佛教兩
T2108_.52.0448c05: 弘亦有處俗之教。或澤流天下道洽六親。固
T2108_.52.0448c06: 以協讃皇極而不虚霑其徳矣。夫佛教存行
T2108_.52.0448c07: 各以事應因縁有本必至無差者也。如此則
T2108_.52.0448c08: 爲道者。亦何能違之哉。是故釋迦之道。不能
T2108_.52.0448c09: 超白淨於津梁。雖未獲須陀。故是同國人所
T2108_.52.0448c10: 蒙耳。就如來言。此自有道深徳之功。固非今
T2108_.52.0448c11: 之所謂宜教者所可擬議也。來示未能共求
T2108_.52.0448c12: 其理。便大致慨然。故是未之喩也。想不惑
T2108_.52.0448c13: 留常之滯。而謬情理之用耳

T2108_.52.0448c14:

集沙門不應拜俗等事卷第一

故事上

T2108_.52.0448c15:
T2108_.52.0448c16:
T2108_.52.0448c17:
T2108_.52.0448c18: 集沙門不應拜俗等事卷第二
T2108_.52.0448c19: 弘福寺沙門釋彦悰纂録

T2108_.52.0448c20:

故事篇第一

下

T2108_.52.0448c21:

論　晋廬山遠公沙門不敬王者論一首

并序

T2108_.52.0448c22: 詔　僞楚桓玄許沙門不致禮詔一首

T2108_.52.0448c23:

啓　侍中卞嗣之等執沙門應敬奏四首

并桓
楚答

T2108_.52.0448c24:

三
首

T2108_.52.0448c25: 夏赫連勃勃令沙門致拜事一首
T2108_.52.0448c26: 事　宋孝武帝抑沙門致拜事一首
T2108_.52.0448c27: 齊武帝論沙門抗禮事一首

T2108_.52.0448c28:

隋煬帝勅沙門致拜事一首

＊并大興善寺
沙門明贍答

T2108_.52.0448c29: 論　洛濱翻經館沙門釋彦琮福田論一首

Footnote:

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