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出三藏記集 (No. 2145_ 僧祐撰 ) in Vol. 55 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 [行番号:有/無] [返り点:有/無] [CITE]
T2145_.55.0042a01: 漢地沙門乃以婆羅門書或亂眞言。王爲地 T2145_.55.0042a02: 主若不折之。斷絶大法聾盲漢地。王之咎也。 T2145_.55.0042a03: 王即不聽。時朱士行乃求燒經爲證。王亦從 T2145_.55.0042a04: 其所求積薪十車於殿階下。以火焚之。士行 T2145_.55.0042a05: 臨階而發誠誓。若漢地大化應流布者。經當 T2145_.55.0042a06: 不燒。若其不應命也如何。言已投之。火即爲 T2145_.55.0042a07: 滅。不損一字。遂得有此法華正本。於于填大 T2145_.55.0042a08: 國輝光重壤踊出空中而得流此。此大般泥 T2145_.55.0042a09: 洹經既出之後。而有嫌其文不便者。而更便 T2145_.55.0042a10: 改之人情少惑。有慧祐道人。私以正本雇人 T2145_.55.0042a11: 寫之客書之。家忽然火起。三十餘家一時蕩 T2145_.55.0042a12: 然。寫經人於灰火之中求銅鐵器物。忽見所 T2145_.55.0042a13: 寫經本在火不燒。及其所寫一紙陌外亦燒。 T2145_.55.0042a14: 字亦無損餘諸巾紙寫經竹筒。皆爲灰燼。此 T2145_.55.0042a15: 三經者。如什公所言。是大化三門無極眞體。 T2145_.55.0042a16: 皆有神驗。無所疑也。什公時雖未有大般泥 T2145_.55.0042a17: 洹文。已有法身經明佛法身。即是泥洹。與今 T2145_.55.0042a18: 所出若合符契。此公若得聞此佛有眞我一切 T2145_.55.0042a19: 衆生皆有佛性。便當應如白日朗其胸衿。甘 T2145_.55.0042a20: 露潤其四體。無所疑也。何以知之。毎至苦問 T2145_.55.0042a21: 佛之眞主亦復虚妄。積功累徳誰爲不惑之 T2145_.55.0042a22: 本。或時有言。佛若虚妄誰爲眞者。若是虚 T2145_.55.0042a23: 妄積功累徳誰爲其主。如其所探。今言佛有 T2145_.55.0042a24: 眞業衆生有眞性。雖未見其經。證明評量意。 T2145_.55.0042a25: 便爲不乖。而亦曾問此土先有經言一切衆 T2145_.55.0042a26: 生皆當作佛。此云何。答言法華開佛知見。 T2145_.55.0042a27: 亦可皆有爲佛性。若有佛性。復何爲不得皆 T2145_.55.0042a28: 作佛耶。但此法華所明。明其唯有佛乘無二 T2145_.55.0042a29: 無三不明一切衆生皆當作佛。皆當作佛我未 T2145_.55.0042b01: 見之亦不抑言無也。若得聞此正言。眞是會 T2145_.55.0042b02: 其心府。故知聞之必深信受。同吾之肆學正 T2145_.55.0042b03: 法者。小可虚其衿帶更聽往喩。如三十六國 T2145_.55.0042b04: 著小乘者。亦復自以爲日月之明。無以進於 T2145_.55.0042b05: 己也。而大心寥朗。乃能鄙其狂而偏執。自貽 T2145_.55.0042b06: 重罪。慧道之非大品而尊重三藏。亦不自以 T2145_.55.0042b07: 爲照。不周也。曇樂之非法華憑陵其氣。自以 T2145_.55.0042b08: 爲是天下悠悠。唯己一人言其意亦無所與 T2145_.55.0042b09: 讓。今疑大般泥洹者。遠而求之。正當以一切 T2145_.55.0042b10: 衆生皆有佛性爲不通眞照。眞照自可照其 T2145_.55.0042b11: 虚妄。眞復何須其照一切衆生。既有僞矣。別 T2145_.55.0042b12: 有眞性爲不變之本。所以陶練既精眞性乃 T2145_.55.0042b13: 發。恒以大慧之明除其虚妄。虚妄既盡法身 T2145_.55.0042b14: 獨存。爲應化之本。應其所化能成之縁。一人 T2145_.55.0042b15: 不度吾終不舍。此義如驗。復何爲疑耶。若 T2145_.55.0042b16: 於眞性法身而復致疑者。恐此邪心無處不 T2145_.55.0042b17: 惑。佛之眞我尚復生疑。亦可不信佛有正覺 T2145_.55.0042b18: 之照而爲一切種智也。般若之明自是照虚妄 T2145_.55.0042b19: 之神器。復何與佛之眞我法身常存。一切皆 T2145_.55.0042b20: 有佛之眞性。眞性存焉。學不越崖成不乖本 T2145_.55.0042b21: 乎。而欲以眞照無虚言。言而亦無。佛我亦無。 T2145_.55.0042b22: 泥洹是邪見。但知執此照惑之明。不知無惑 T2145_.55.0042b23: 之性非其照也。爲欲以此誣誷天下。天下之 T2145_.55.0042b24: 人何可誣也。所以遂不開默而驟明。明此 T2145_.55.0042b25: 照者。是惜一肆之上而有鑠金之説。一市之 T2145_.55.0042b26: 中而言有虎者。三易惑之徒則將爲之所染。 T2145_.55.0042b27: 皆爲不殺之物。亦得已而言之。豈其好明 T2145_.55.0042b28: 人罪耶。實是蝮蛇螫手。不得不斬。幸有深識 T2145_.55.0042b29: 者。體其不默之旨。未深入者尋而悟之。以求 T2145_.55.0042c01: 自清之路。如其已不可喩。吾復其如之何 T2145_.55.0042c02: 出三藏記集録下卷第五 T2145_.55.0042c03: T2145_.55.0042c04: T2145_.55.0042c05: T2145_.55.0042c06: T2145_.55.0042c07: 釋僧祐撰 T2145_.55.0042c08: 四十二章經序第一 未詳作者 T2145_.55.0042c09: 安般守意經序第二 僧會法師 T2145_.55.0042c10: 安般注序第三 道安法師 T2145_.55.0042c11: 安般守意經序第四 謝敷作 T2145_.55.0042c12: 陰持入經序第五 道安法師 T2145_.55.0042c13: 人本欲生經序第六 道安法師 T2145_.55.0042c14: 了本生死經序第七 道安法師 T2145_.55.0042c15: 十二門經序第八 道安法師 T2145_.55.0042c16: 大十二門經序第九 道安法師 T2145_.55.0042c17: 法鏡經序第十 僧會法師 T2145_.55.0042c18: 四十二章經序第一 未詳作者 T2145_.55.0042c19: 昔漢孝明皇帝。夜夢見神人。身體有金色。項 T2145_.55.0042c20: 有日光。飛在殿前。意中欣然甚悦之。明日問 T2145_.55.0042c21: 群臣。此爲何神也。有通人傳毅曰。臣聞天竺 T2145_.55.0042c22: 有得道者。號曰佛。輕擧能飛。殆將其神也。於 T2145_.55.0042c23: 是上悟。即遣使者張騫羽林中郎將秦景博 T2145_.55.0042c24: 士弟子王遵等十二人。至大月支國寫取佛 T2145_.55.0042c25: 經。四十二章在十四石函中。登起立塔寺。於 T2145_.55.0042c26: 是道法流布。處處修立佛寺。遠人伏化願爲 T2145_.55.0042c27: 臣妾者不可稱數國内清寧。含識之類蒙恩 T2145_.55.0042c28: 受頼。于今不絶也 T2145_.55.0042c29: 安般守意經序第二 康僧會 T2145_.55.0043a01: 夫安般者。諸佛之大乘。以濟衆生之漂流也。 T2145_.55.0043a02: 其事有六。以治六情。情有内外。眼耳鼻口身 T2145_.55.0043a03: 心。謂之内矣。色聲香味細滑邪念。謂之外也。 T2145_.55.0043a04: 經曰。諸海十二事。謂内外六情之受邪行猶 T2145_.55.0043a05: 海受流。餓夫夢飯。蓋無滿足也心之溢盪無 T2145_.55.0043a06: 微不浹。怳惚髣髴出入無間。視之無形。聽之 T2145_.55.0043a07: 無聲。逆之無前。尋之無後。深微細妙形無絲 T2145_.55.0043a08: 髮。梵聲僊聖所不能照。明默種于此化生 T2145_.55.0043a09: 乎。彼非凡所覩謂之陰也。猶以晦曀種夫粢 T2145_.55.0043a10: 芥。闓手覆種孳有萬億。旁人不覩其形。種 T2145_.55.0043a11: 家不知其數也。一朽乎下。萬生乎上。彈指之 T2145_.55.0043a12: 間。心九百六十轉。一日一夕十三億意。意有 T2145_.55.0043a13: 一身。心不自知。猶彼種夫也。是以行寂繋意 T2145_.55.0043a14: 著息數一至十。十數不誤。意定在之。小定三 T2145_.55.0043a15: 日。大定七日。寂無他念。泊然若死。謂之一 T2145_.55.0043a16: 禪。禪棄也。棄十三億穢念之意。已獲數定。轉 T2145_.55.0043a17: 念著隨蠲除其八。正有二意。意定在隨。由在 T2145_.55.0043a18: 數矣。垢濁消滅心稍清淨謂之二禪也。又除 T2145_.55.0043a19: 其一。注意鼻頭。謂之止也。得止之行三毒四 T2145_.55.0043a20: 走五陰六冥。諸穢滅矣。昭然心明踰明月 T2145_.55.0043a21: 珠。婬邪洿心猶鏡處泥。穢垢*洿焉。偃以照 T2145_.55.0043a22: 天。覆以臨土。聰叡聖達萬土臨照。雖有天地 T2145_.55.0043a23: 之大。靡一大而能覩。所以然者。由其垢濁 T2145_.55.0043a24: 衆垢*洿心有踰彼鏡矣。若得良師剗刮瑩磨。 T2145_.55.0043a25: 薄塵微曀蕩使無餘。擧之以照。毛髮面理無 T2145_.55.0043a26: 微不察。垢退明存使其然矣。情溢意散。念萬 T2145_.55.0043a27: 不識一矣。猶若於市馳心放聽廣採衆音。退 T2145_.55.0043a28: 宴存思不識一夫之言。心逸意散濁翳其聰 T2145_.55.0043a29: 也。若自閑處心思寂寞志無邪欲側耳靖聽。 T2145_.55.0043b01: 萬句不失片言斯著。心靖意清之所由也。行 T2145_.55.0043b02: 寂止意懸之鼻頭。謂之三禪也還觀其身。自 T2145_.55.0043b03: 頭至足反覆微察内體*洿露森楚毛竪猶覩 T2145_.55.0043b04: 膿涕於斯具照天地人物。其盛若衰無存不 T2145_.55.0043b05: 亡。信佛三寶衆冥皆明。謂之四禪也。攝心還 T2145_.55.0043b06: 念諸陰皆滅。謂之還也。穢欲寂盡其心無想。 T2145_.55.0043b07: 謂之淨也。得安般行者厥心即明。擧眼所觀 T2145_.55.0043b08: 無幽不覩。往無數劫方來之事。人物所更現 T2145_.55.0043b09: 在諸刹。其中所有世尊法化弟子誦習。無遐 T2145_.55.0043b10: 不見。無聲不聞怳惚髣髴存亡自由。大彌八 T2145_.55.0043b11: 極細貫毛氂。制天地住壽命。猛神徳壞天 T2145_.55.0043b12: 兵。動三千移諸刹。八不思議。非梵所測。神 T2145_.55.0043b13: 徳無限。六行之由也。世尊初欲説斯經時大 T2145_.55.0043b14: 千震動人天易色。三日安般無能質者。於是 T2145_.55.0043b15: 世尊化爲兩身。一曰何等。一尊主。演于斯 T2145_.55.0043b16: 義出矣。大士上人六雙十二輩。靡不執行。有 T2145_.55.0043b17: 菩薩者。安清字世高。安息王嫡后之子。讓國 T2145_.55.0043b18: 與叔。馳避本土翔而後進。遂處京師。其爲人 T2145_.55.0043b19: 也。博學多識貫綜神模七正盈縮。風氣吉凶 T2145_.55.0043b20: 山崩地動。鍼䘑諸術覩色知病。鳥獸鳴啼無 T2145_.55.0043b21: 音不照。懷二儀之弘仁。愍黎庶之頑闇。先挑 T2145_.55.0043b22: 其耳却啓其目。欲之視聽明也。徐乃陳演正 T2145_.55.0043b23: 眞之六。度譯安。般之祕奧學者。塵興靡不去 T2145_.55.0043b24: 穢濁之。操就清白之徳者也余生。末蹤始能 T2145_.55.0043b25: 負薪。考妣殂落。三師凋喪。仰瞻雲日悲無 T2145_.55.0043b26: 質受。睠言顧之然出涕。宿祚未沒。會見南 T2145_.55.0043b27: 陽韓林頴川皮業會稽陳慧。此三賢者。信道 T2145_.55.0043b28: 篤密執徳弘正。烝烝進進志道不倦。余之從 T2145_.55.0043b29: 請。問規同矩。合義無乖。異陳慧注義余助斟 T2145_.55.0043c01: 酌非師不傳不敢自由也。言多鄙拙不究佛 T2145_.55.0043c02: 意。明哲衆賢願共臨察。義有肬腨。加聖刪 T2145_.55.0043c03: 定。共顯神融矣 T2145_.55.0043c04: 安般注序第三 釋道安 T2145_.55.0043c05: 安般者。出入也。道之所寄無往不因。徳之 T2145_.55.0043c06: 所寓無往不託。是故安般寄息以成守。四禪 T2145_.55.0043c07: 寓骸以成定也。寄息故有六階之差。寓骸故 T2145_.55.0043c08: 有四級之別。階差者。損之又損之。以至於無 T2145_.55.0043c09: 爲。級別者。忘之又忘之。以至於無欲也。無爲 T2145_.55.0043c10: 故無形而不因。無欲故無事而不適。無形而 T2145_.55.0043c11: 不因。故能開物。無事而不適。故能成務成務 T2145_.55.0043c12: 者。即萬有而自彼。開物者。使天下兼忘我也。 T2145_.55.0043c13: 彼我雙廢者守于唯守也。故修行經。以斯二 T2145_.55.0043c14: 法而成寂。得斯寂者擧足而大千震揮手而 T2145_.55.0043c15: 日月捫疾吹而鐵圍飛。微嘘而須彌舞。斯皆 T2145_.55.0043c16: 乘四禪之妙止。御六息之大辯者也。夫執 T2145_.55.0043c17: 寂以御有。策本以動末。有何難也。安般居 T2145_.55.0043c18: 十念之一。於五根則念根也。故撰法句者。屬 T2145_.55.0043c19: 惟念品也。昔漢氏之末。有安世高者。博聞 T2145_.55.0043c20: 稽古。特專阿毘曇。學其所出經。禪數最悉。此 T2145_.55.0043c21: 經其所譯也。茲乃趣道之要徑。何莫由斯道 T2145_.55.0043c22: 也。魏初康會爲之注義義或隱而未顯者。安 T2145_.55.0043c23: 竊不自量。敢因前人爲解其下。庶欲蚊翮以 T2145_.55.0043c24: 助隨藍。霧潤以増巨壑也 T2145_.55.0043c25: 安般守意經序第四 謝敷作 T2145_.55.0043c26: 夫意也者。衆苦之萠基。背正之元本。荒迷放 T2145_.55.0043c27: 蕩浪逸無崖。若狂夫之無所麗。愛惡充心 T2145_.55.0043c28: 耽昏無節。若夷狄之無君。微矣哉。即之無像 T2145_.55.0043c29: 尋之無朕。則毫末不足以喩其細。迅矣哉。 T2145_.55.0044a01: 蹻惚怳眴匝宇宙。則奔電不足以比其速。 T2145_.55.0044a02: 是以彈指之間九百六十轉。一日一夕十三 T2145_.55.0044a03: 億想。念必嚮報成生死栽。一身所種滋蔓 T2145_.55.0044a04: 彌劫。凡在三界倒見之徒。溺喪淵流莫能自 T2145_.55.0044a05: 反。正覺慈愍開示慧路。防其終凶之原漸。 T2145_.55.0044a06: 塞其忿欲之微兆。爲啓安般之要徑。泯生滅 T2145_.55.0044a07: 以冥寂。申道品以養恬。建十慧以入微。縶 T2145_.55.0044a08: 九神之逸足。防七識之洪流。故曰守意也。若 T2145_.55.0044a09: 乃制伏麁垢弗剗漏結者。亦有望見貿樂之 T2145_.55.0044a10: 士。閉色聲於視聽。遏塵想以禪寂。乘靜泊之 T2145_.55.0044a11: 禎祥。納色天之嘉祚。然正志荒於華樂。昔習 T2145_.55.0044a12: 沒於交逸。福田矜執而日零。毒根迭興而罪 T2145_.55.0044a13: 襲。是以輪迴五趣億劫難拔。嬰羅欲罔有劇 T2145_.55.0044a14: 深牢。由於無慧樂定不惟道門使其然也。至 T2145_.55.0044a15: 於乘慧入禪亦有三輩。或畏苦滅色樂宿泥 T2145_.55.0044a16: 洹。志存自濟不務兼利者。爲無著乘。或仰希 T2145_.55.0044a17: 妙相仍有遣無。不建大悲練盡縁縛者。則號 T2145_.55.0044a18: 縁覺。菩薩者。深達有本暢因縁無。達本者有 T2145_.55.0044a19: 有自空。暢無者因縁常寂。自空故。不出有以 T2145_.55.0044a20: 入無。常寂故。不盡縁以歸空。住理而有非所 T2145_.55.0044a21: 縁。非*縁故無無所脱。苟厝心領要。觸有悟 T2145_.55.0044a22: 理者。則不假外以靜内。不因禪而成慧。故曰 T2145_.55.0044a23: 阿惟越致。不隨四禪也。若欲塵翳心慧不常 T2145_.55.0044a24: 立者。乃假以安般息其馳想。猶農夫之淨地。 T2145_.55.0044a25: 明鏡之瑩剗矣。然即芸耨不以爲地。地淨 T2145_.55.0044a26: 而種滋。瑩剗非以爲鏡。鏡淨而照明。故開士 T2145_.55.0044a27: 行禪非爲守寂。在遊心於玄冥矣。肇自發心 T2145_.55.0044a28: 悲盟弘普。秉權積徳忘期安衆。衆雖濟而莫 T2145_.55.0044a29: 脱。將廢知而去筌矣。是謂菩薩不滅想取證 T2145_.55.0044b01: 也。此三乘雖同假禪靜至於建志。厥初各有 T2145_.55.0044b02: 攸歸。故學者宜恢心宏摸殖栽於始也。漢之 T2145_.55.0044b03: 季世。有捨家開士。安清字世高。安息國王之 T2145_.55.0044b04: 太子也。審榮辱之浮寄。齊死生乎一貫。遂脱 T2145_.55.0044b05: 簁於萬乘。抱玄徳而遊化。演道教以發矇。 T2145_.55.0044b06: 表神變以諒之。于時雋乂歸宗釋華崇實者。 T2145_.55.0044b07: 若禽狩之從麟鳳。鱗介之赴虬蔡矣。又博綜 T2145_.55.0044b08: 殊俗善衆國音。傳授斯經變爲晋文。其所譯 T2145_.55.0044b09: 出百餘萬言。探暢幽賾淵玄難測。此安般典。 T2145_.55.0044b10: 其文雖約義關衆經。自淺至精衆行具擧。學 T2145_.55.0044b11: 之先要孰踰者乎。行者欲凝神反朴道濟無 T2145_.55.0044b12: 外而不循斯法者。何異刖夫之陟太山。無翅 T2145_.55.0044b13: 而圖昇虚乎。釋迦如來。妙慧足於曩劫。歴無 T2145_.55.0044b14: 數以潜化。至于衆生運會圓滿告成。而猶現 T2145_.55.0044b15: 行六年以爲教端者。誠以鎭一紛耶。莫尚茲 T2145_.55.0044b16: 也。由是而觀。可不務歟。敷染習沈冥積罪歴 T2145_.55.0044b17: 劫。生與佛乖弗覩神化。雖以微祚得禀遺典。 T2145_.55.0044b18: 而情想繁蕪道根未固。仰欣聖軌未一暫履。 T2145_.55.0044b19: 夕惕戰懼惄焉如懤。是以誠心諷誦以鍾識 T2145_.55.0044b20: 習。毎遭明叡輒咨凝滯。然冥宗已遠義訓小 T2145_.55.0044b21: 殊。乃採集英彦戢而載焉。雖粗聞大要。未悟 T2145_.55.0044b22: 者衆。於是復率愚思推撿諸數。尋求明證。遂 T2145_.55.0044b23: 相繼續撰爲注義。并抄撮大安般修行諸經 T2145_.55.0044b24: 事相應者。引而合之。或以隱顯相從差簡搜 T2145_.55.0044b25: 尋之煩。經道弘深。既非愚淺所能裁衷。父辭 T2145_.55.0044b26: 意鄙拙萬不暢一。祇僧理穢。敢云足以闡融 T2145_.55.0044b27: 妙旨乎。實欲私記所識以備遺忘而已耳。儻 T2145_.55.0044b28: 有覽者。願亮不逮正其愚謬焉 T2145_.55.0044b29: 陰持入經序第五 釋道安 T2145_.55.0044c01: 陰持入者。世之深病也。馳騁人心變徳成 T2145_.55.0044c02: 狂。耳聾口爽耽醉榮寵。抱癡投冥酸號三 T2145_.55.0044c03: 趣。其爲病也。猶癩疾焉。入骨徹髓。良醫拱 T2145_.55.0044c04: 手。猶癲蹶焉。來則冥然。莫有所識。大聖悼 T2145_.55.0044c05: 茲痛心内發忘身安赴荼炭含厚徳忍舞撃。 T2145_.55.0044c06: 觀羅密於重雲。止罝網于八極。洪癡不得振 T2145_.55.0044c07: 其翼。名愛不得逞其足。採善心於毫芒。拔 T2145_.55.0044c08: 兇頑於虎口。以大寂爲至樂。五音不能聾其 T2145_.55.0044c09: 耳矣。以無爲爲滋味。五味不能爽其口矣。曜 T2145_.55.0044c10: 形濁世拯擢難計。陟降教終潜淪無名。諸無 T2145_.55.0044c11: 著等尋各騰逝。大弟子衆。深懼妙法混然廢 T2145_.55.0044c12: 沒。於是令迦葉集結阿難所傳凡三藏焉。該 T2145_.55.0044c13: 羅幽廓難度難測也。世雄授藥必因本病。病 T2145_.55.0044c14: 不能均。是故衆經相待乃備非彦非聖罔能 T2145_.55.0044c15: 綜練。自茲以後。神通高士各爲訓釋。或覽 T2145_.55.0044c16: 撰諸經以爲行式。譬瓔璣歟。擇彼珠珍以色 T2145_.55.0044c17: 相發。佩之冠之。爲光爲飾。喩繪事歟。調別衆 T2145_.55.0044c18: 采以圖暉烈。諸明叡者所撰亦然。此經則 T2145_.55.0044c19: 是其數也。有捨家開士。出自安息。字世高大 T2145_.55.0044c20: 慈流洽播化斯土。譯梵爲晋。微顯闡幽。其 T2145_.55.0044c21: 所敷宣專務禪觀。醇玄道數。深矣遠矣。是 T2145_.55.0044c22: 經其所出也。陰入之弊人莫知苦。是故先 T2145_.55.0044c23: 聖照以止觀。陰結日損成泥洹品。自非知 T2145_.55.0044c24: 機。其孰能與於此乎。從首至于九絶都是四 T2145_.55.0044c25: 十五藥也。以慧斷知入三部者。成四諦也。 T2145_.55.0044c26: 十二因縁訖淨法部者。成四信也。其爲行也。 T2145_.55.0044c27: 唯神矣。故不言而成。唯妙矣。故不行而至。 T2145_.55.0044c28: 統斯行者。則明白四達。立根得眼。成十力 T2145_.55.0044c29: 子。紹胄法王。奮澤大千。若取證則拔三結 T2145_.55.0045a01: 住壽成道。徑至應眞。此乃大乘之舟接。泥洹 T2145_.55.0045a02: 之關路。于斯晋土禪觀弛廢。學徒雖興蔑有 T2145_.55.0045a03: 盡漏。何者。禪思守玄練微入寂。在取何道猶 T2145_.55.0045a04: 覘于掌。墮替斯要而悕見證。不亦難乎。安 T2145_.55.0045a05: 未近積罪生逢百羅戎狄孔棘。世之聖 T2145_.55.0045a06: 導。潜遯晋山孤居離衆。幽處窮壑竊覽篇 T2145_.55.0045a07: 目。淺識獨見滯而不達。夙宵抱疑諮諏靡質。 T2145_.55.0045a08: 會太陽比丘竺法濟。并州道人支曇。講陟岨 T2145_.55.0045a09: 冒寇重爾遠集。此二學士高朗博通。誨而不 T2145_.55.0045a10: 倦者也。遂與折槃暢礙造茲注解。世不値佛 T2145_.55.0045a11: 又處邊國。音殊俗異規矩不同。又以愚量聖。 T2145_.55.0045a12: 難以逮也。冀未踐緒者。少有微補。非敢自必 T2145_.55.0045a13: 析究經旨 T2145_.55.0045a14: 人本欲生經序第六 *釋道安 T2145_.55.0045a15: 人本欲生經者。照乎十二因縁而成四諦也。 T2145_.55.0045a16: 本者癡也。欲者愛也。生者生死也。略擧十二 T2145_.55.0045a17: 之三。以爲目也。人在生死。莫不浪滯於三世。 T2145_.55.0045a18: 飄縈於九止。綢繆八縛者也。十二因縁於九 T2145_.55.0045a19: 止則第一人亦天也。四諦所鑒鑒乎九止。八 T2145_.55.0045a20: 解所正正乎八邪。邪正則無往而不恬。止鑒 T2145_.55.0045a21: 則無往而不愉。無往而不愉。故能洞照傍通。 T2145_.55.0045a22: 無往而不恬。故能神變應會。神變應會則不 T2145_.55.0045a23: 疾而速。洞照傍通則不言而化。不言而化。故 T2145_.55.0045a24: 無棄人。不疾而速。故無遺物。物之不遺。人之 T2145_.55.0045a25: 不棄。斯禪智之由也。故經曰。道從禪智得近 T2145_.55.0045a26: 泥洹。豈虚也哉。誠近歸之要也。斯經似安。世 T2145_.55.0045a27: 高譯爲晋言也。言古文悉。義妙理婉。覩其幽 T2145_.55.0045a28: 堂之美。闕庭之富或寡矣。安毎覽其文。欲疲 T2145_.55.0045a29: 不能。所樂而現者三觀之妙也。所思而存者 T2145_.55.0045b01: 想滅之辭也。敢以餘暇爲之撮注。其義同而 T2145_.55.0045b02: 文別者。無所加訓焉 T2145_.55.0045b03: 了本生死經序第七 釋道安 T2145_.55.0045b04: 夫四信妙輿者。衆祐之寶軒也。以運連縛倒 T2145_.55.0045b05: 見衆生。凡在三界。罔弗冠癡佩行嬰舞生死 T2145_.55.0045b06: 而趨陰堂揖讓色味驂惑載疑驅馳九止者 T2145_.55.0045b07: 也。既則狎賢侮聖。縱其姦慝貪劍恚鏚。梟 T2145_.55.0045b08: 截玄路群誹上要。殃禍備甞矣。世雄顧愍深 T2145_.55.0045b09: 圖變謀。法旍曜於重霓。道鼓振於雷吼。寂 T2145_.55.0045b10: 千障乎八紘。慧戈陷乎三有。於是碎癡冠決 T2145_.55.0045b11: 嬰佩。昇信車入諦軌。則因縁息成四喜矣。 T2145_.55.0045b12: 故曰。了本生死也。了猶解也。本則癡也。元 T2145_.55.0045b13: 也。如來指擧一隅。身子伸敷高旨。引興幽讃。 T2145_.55.0045b14: 美矣盛矣。夫計身有命。則隨縁縛謗佛毀信。 T2145_.55.0045b15: 若彌綸於幽室矣。夫解空無命。則成四諦昭 T2145_.55.0045b16: 然立信。若日殿之麗乾矣。斯乃五十六藥之 T2145_.55.0045b17: 崇基淵乎。蓋衆行之宗也。開微成務。孰先者 T2145_.55.0045b18: 乎。佛始得道隆建大哀。此經則十六之一也。 T2145_.55.0045b19: 其在天竺三藏聖師。莫不以爲教首而研幾 T2145_.55.0045b20: 也。漢之季世。此經始降茲土。雅邃奧邈少達 T2145_.55.0045b21: 其歸者也。魏代之初有高士河南支恭明。爲 T2145_.55.0045b22: 作注解探玄暢滯。眞可謂入室者矣。俊哲先 T2145_.55.0045b23: 人足以析中也。然童曚之倫。猶有未悟。故 T2145_.55.0045b24: 仍前迹。附釋未訓。非苟穿鑿以紫亂朱也。儻 T2145_.55.0045b25: 孤居始進者。可以辯惑焉 T2145_.55.0045b26: 十二門經序第八 釋道安 T2145_.55.0045b27: 十二門者。要定之目號。六雙之關徑也。定 T2145_.55.0045b28: 有三義焉。禪也。等也。空也。用療三毒綢繆 T2145_.55.0045b29: 重病。嬰斯幽厄其日深矣。貪囹恚圄癡城 T2145_.55.0045c01: 至固。世人遊此猶春登臺。甘處欣欣如居 T2145_.55.0045c02: 華殿。嬉樂自娯蔑知爲苦。甞酸速禍困憊五 T2145_.55.0045c03: 道。夫唯正覺乃識其謬耳。哀倒見之苦。傷蓬 T2145_.55.0045c04: 流之痛。爲設方便防萌塞漸。闢茲慧定令自 T2145_.55.0045c05: 澣滌。挫鋭解紛返神玄路。苟非至徳。其道不 T2145_.55.0045c06: 凝也。夫邪僻之心。必有微著。是故禪法以四 T2145_.55.0045c07: 爲差焉。貪淫囹者。荒色悖烝不別尊卑。渾心 T2145_.55.0045c08: 耽愐習以成狂。亡國傾身莫不由之。虚迷空 T2145_.55.0045c09: 醉不知爲幻。故以死尸散落自悟漸斷。微想 T2145_.55.0045c10: 以至于寂味乎無味。故曰四禪也。瞋恚圄者。 T2145_.55.0045c11: 爭纖介之虚聲。結歴世之重咎。恩親絶於 T2145_.55.0045c12: 快心。交友腐於縱忿。含怒徹髓不悛滅族。聖 T2145_.55.0045c13: 人見強梁者不得其死。故訓之以等。丹心讐 T2145_.55.0045c14: 親至柔其志。受垢含苦治之未亂。醇徳邃 T2145_.55.0045c15: 厚呪不措角。況人害乎故。曰四等也。愚癡 T2145_.55.0045c16: 城者誹古。聖謗眞諦慢二。親輕師傅斯。病尤 T2145_.55.0045c17: 重矣。以慧探本知從癡愛。分別末流了之爲 T2145_.55.0045c18: 惑。練心攘慝狂病瘳矣。故曰四空也。行者挹 T2145_.55.0045c19: 禪海之深醴。漑昏迷之盛火。激空淨之淵流。 T2145_.55.0045c20: 蕩癡塵之穢垢。則皎然成大素矣。行斯三者。 T2145_.55.0045c21: 則知所以宰身也。所以宰身者。則知所以安 T2145_.55.0045c22: 神也。所以安神者。則知所以度人也。然則經 T2145_.55.0045c23: 無巨細出自佛口。神心所制言爲世寶。慧日 T2145_.55.0045c24: 既沒三界喪目。經藏雖存淵言難測。自非至 T2145_.55.0045c25: 精孰達其微。於是諸開士應眞。各爲訓解。釋 T2145_.55.0045c26: 其幽賾辯其差貫。則爛然易見矣。窮神知化 T2145_.55.0045c27: 何復加乎。從十二門已後。則是訓傳也。凡學 T2145_.55.0045c28: 者行十二門。却盡神足滅外止麁。謂成五 T2145_.55.0045c29: 道也。三向諸根進消内結。謂盡諸漏也。始 T2145_.55.0046a01: 入盡漏名不退轉。諸佛嘉歎記其成號。深不 T2145_.55.0046a02: 可測獨見曉焉。神不可量獨能精焉。陵雲輕 T2145_.55.0046a03: 擧淨光燭幽。移海飛嶽風出電入。淺者如是。 T2145_.55.0046a04: 況成佛乎。是乃三乘之大路。何莫由斯定也。 T2145_.55.0046a05: 自始發跡逮于無漏。靡不周而復始。習茲定 T2145_.55.0046a06: 也。行者欲崇徳廣業而不進斯法者。其猶無 T2145_.55.0046a07: 柯而求伐。不飯而徇飽。難以獲矣。醒寤之士 T2145_.55.0046a08: 得聞要定。不亦妙乎。安宿不敏。生値佛後。又 T2145_.55.0046a09: 處異國。楷範多闕仰希古烈。滯而未究寤寐 T2145_.55.0046a10: 憂悸。有若疾首毎惜茲邦禪業替廢。敢作注 T2145_.55.0046a11: 于句末。雖未足光融聖典。且發*曚者。儻易 T2145_.55.0046a12: 覽焉。安世高善開禪數。斯經似其所出故録 T2145_.55.0046a13: 之于末 T2145_.55.0046a14: 大十二門經序第九 釋道安 T2145_.55.0046a15: 夫婬息在乎解色。不係防閑也。有絶存乎解 T2145_.55.0046a16: 形。不係念空也。色解則冶容不能轉。形解 T2145_.55.0046a17: 則無色不能滯。不轉者。雖天魔玉顏窈窕艶 T2145_.55.0046a18: 姿。莫足傾之之謂固也。不滯者。雖遊空無識 T2145_.55.0046a19: 泊然永壽莫足礙之。之謂眞也。何者。執古以 T2145_.55.0046a20: 御有。心妙以了色。雖群居猶芻靈。泥洹猶如 T2145_.55.0046a21: 幻。豈多制形而重無色哉。是故聖人以禪防 T2145_.55.0046a22: 淫。淫無遺焉。以四空滅有。有無現焉。淫之 T2145_.55.0046a23: 有息要在明乎萬形之未始有。百化猶逆旅 T2145_.55.0046a24: 也。怨憾之興興於此彼。此彼既興遂成仇敵。 T2145_.55.0046a25: 仇敵適成勃然赫怒。赫怒已發無所不至。至 T2145_.55.0046a26: 不可神幽想獄。乃毒乃辛欣之甘之。是以 T2145_.55.0046a27: 如來訓之以等。等所難等何往不等。等心既 T2145_.55.0046a28: 富怨本息矣。豈非爲之乎未有圖難於其易 T2145_.55.0046a29: 者乎。夫然則三事凶耽廢然息矣。十二重關 T2145_.55.0046b01: 廓然闕矣。根立而道生。覺立而道成。莫不 T2145_.55.0046b02: 由十二門立乎定根以逆道休也。大人揮變 T2145_.55.0046b03: 榮光四塞。彈撇安明吹沫千刃默動異刹必 T2145_.55.0046b04: 先正受。明夫匪禪無以統乎。無方而不留。匪 T2145_.55.0046b05: 定無以周乎。萬形而不礙。禪定不愆於神變 T2145_.55.0046b06: 乎何有也。至矣盡矣。蔑以加矣。此經世高所 T2145_.55.0046b07: 出也。辭旨雅密正而不艶。比諸禪經最爲精 T2145_.55.0046b08: 悉。案經後記云。嘉禾七年在建鄴周司隷舍 T2145_.55.0046b09: 寫。緘在篋匱。向二百年矣。冥然不行。無聞名 T2145_.55.0046b10: 者。比丘竺道護於東垣界賢者經中得。送詣 T2145_.55.0046b11: 濩澤乃得流布。得經之後。俄而其家遇火。護 T2145_.55.0046b12: 若不覩爲灰炭矣。自然將喪斯禪也。後死者 T2145_.55.0046b13: 不得與聞此經也。此經也。八音所誨四道作 T2145_.55.0046b14: 訓約無。之文重無簡矣精義。入禪何以上 T2145_.55.0046b15: 乎前世又爲懸解一家之傳。故全而次之。然 T2145_.55.0046b16: 世高出經。貴本不飾天竺古文。文通尚質。倉 T2145_.55.0046b17: 卒尋之。時有不達。今爲略注繼前人之末。非 T2145_.55.0046b18: 敢亂朱。冀有以寤焉 T2145_.55.0046b19: 法鏡經序第十 康僧會 T2145_.55.0046b20: 夫心者。衆法之原。臧否之根。同出異名禍 T2145_.55.0046b21: 福分流。以身爲車以家爲國。周遊十方禀無 T2145_.55.0046b22: 惓息。家欲難足。由海呑流火之獲薪。六邪 T2145_.55.0046b23: 之殘已甚於蒺網之賊魚矣。女人佞等三 T2145_.55.0046b24: 其善僞而促寡家之爲禍也。尊邪賤清眞。 T2145_.55.0046b25: 連叢瑣謗聖賢。興獄訟喪九親。斯家之所由 T2145_.55.0046b26: 矣。是以上士恥其*懼其厲。爲之懾懾如也。 T2145_.55.0046b27: 默思遁邁。由明哲之避無道矣。剔髮毀容法 T2145_.55.0046b28: 服爲珍。靖處廟堂練情攘*。懷道宣徳闓 T2145_.55.0046b29: 導聾瞽。或有隱處山澤枕石嗽流。專心滌垢 T2145_.55.0046c01: 神與道倶。志寂齊乎無名。明化同乎群生。 T2145_.55.0046c02: 賢聖競乎清靖。稱斯道曰大明。故曰法鏡。騎 T2145_.55.0046c03: 都尉安玄臨淮嚴浮調。斯二賢者。年在束 T2145_.55.0046c04: 齔弘志聖業。鉤深致遠窮神達幽。愍世*矇 T2145_.55.0046c05: 惑不覩大雅。竭思譯傳斯經景摸。都尉口陳 T2145_.55.0046c06: 嚴調筆受。言既稽古義又微妙。然時干戈未 T2145_.55.0046c07: 戢志士。莫敢或遑。大道淩遲内學者寡聞。 T2145_.55.0046c08: 覩其景化可以拯塗炭之尤嶮。然義壅而不 T2145_.55.0046c09: 達。因閑竭愚爲之注義。喪師歴載莫由重質。 T2145_.55.0046c10: 心憤口悱停筆愴如。追遠慕聖涕泗并流。今 T2145_.55.0046c11: 記識闕疑俟後明哲。庶有暢成以顯三寶矣 T2145_.55.0046c12: 出三藏記集序卷第六 T2145_.55.0046c13: T2145_.55.0046c14: T2145_.55.0046c15: T2145_.55.0046c16: T2145_.55.0046c17: *釋僧祐撰 T2145_.55.0046c18: 道行經序第一 釋道安作 T2145_.55.0046c19: 道行經後記第二 未詳作者 T2145_.55.0046c20: 放光經記第三 未詳作者 T2145_.55.0046c21: 合放光光讃略解第四 道安法師 T2145_.55.0046c22: 須眞天子經記第五 未詳作者 T2145_.55.0046c23: 普曜經記第六 未詳作者 T2145_.55.0046c24: 賢劫經記第七 未詳作者 T2145_.55.0046c25: 般舟三昧經記第八 未詳作者 T2145_.55.0046c26: 首楞嚴三昧經注序第九 未詳作者 T2145_.55.0046c27: 合首楞嚴經記第十 支敏度作 T2145_.55.0046c28: 首楞嚴經後記第十一 未詳作者 T2145_.55.0046c29: 新出首楞嚴經序第十二 弘充法師 T2145_.55.0047a01: 法句經序第十三 未詳作者 T2145_.55.0047a02: 阿維越致遮經記第十四 出經後記 T2145_.55.0047a03: 魔逆經記第十五 出經後記 T2145_.55.0047a04: 慧印三昧及濟方等學二經序讃第十六 T2145_.55.0047a05: 王僧孺撰 T2145_.55.0047a06: 聖法印經記第十七 出經後記 T2145_.55.0047a07: 文殊師利淨律經記第十八 出經後記 T2145_.55.0047a08: 王子法益壞目因縁經序第十九 T2145_.55.0047a09: 佛念法師 T2145_.55.0047a10: 合微密持陀以尼總持三本第二十 T2145_.55.0047a11: 支恭明*作 T2145_.55.0047a12: 道行經序第一 釋道安*作 T2145_.55.0047a13: 大哉智度。萬聖資通咸宗以成也。地含日照 T2145_.55.0047a14: 無法不周。不恃不處累彼有名。既外有名亦 T2145_.55.0047a15: 病無形。兩忘玄漠塊然無主。此智之紀也。 T2145_.55.0047a16: 夫永壽莫美乎上乾。而齊之殤子。神偉莫美 T2145_.55.0047a17: 於陵虚。而同之滯。至徳莫大乎眞人。而 T2145_.55.0047a18: 比之朽種。高妙莫大乎世雄。而喩之幻夢。由 T2145_.55.0047a19: 此論之。亮爲衆聖宗矣。何者。執道御有卑高 T2145_.55.0047a20: 有差。此有爲之域耳。非據眞如遊法性冥然 T2145_.55.0047a21: 無名也。據眞如遊法性冥然無名者。智度之 T2145_.55.0047a22: 奧室也。名教遠想者。智度之蘧廬也。然存乎 T2145_.55.0047a23: 證者。莫不契其無生而惶眩。存乎迹者。莫 T2145_.55.0047a24: 不忿其蕩冥而誕誹。道動必反優劣致殊眩 T2145_.55.0047a25: 誹。不其宜乎。不其宜乎要斯法也。與進度齊 T2145_.55.0047a26: 軫。逍遙倶遊。千行萬宜莫不以成衆行。得 T2145_.55.0047a27: 字而智進令名諸法參相成者。求之此列也。 T2145_.55.0047a28: 且其經也。進咨第一義以爲語端。追述權便 T2145_.55.0047a29: 以爲談首行無細而不歴。數無微而不極。言 T2145_.55.0047b01: 似煩而各有宗。義似重而各有主。瑣見者慶 T2145_.55.0047b02: 其邇教而悦寤。宏哲者望其遠標而絶息。 T2145_.55.0047b03: 陟者彌高而不能階。渉者彌深而不能測。謀 T2145_.55.0047b04: 者慮不能規。尋者度不能曁。窈冥矣。眞可 T2145_.55.0047b05: 謂大業淵藪。妙矣者哉。然凡諭之者。考文以 T2145_.55.0047b06: 徴其理者。昏其趣者也。察句以驗其義者。迷 T2145_.55.0047b07: 其旨者也。何則。考文則異同毎爲辭。尋句則 T2145_.55.0047b08: 觸類毎爲旨。爲辭則喪其平成之致。爲旨則 T2145_.55.0047b09: 忽其始擬之義矣。若率初以要其終。或忘文 T2145_.55.0047b10: 以全其質者。則大智玄通居可知也。從始發 T2145_.55.0047b11: 意逮一切智。曲成決著八地無深。謂之智 T2145_.55.0047b12: 也。故曰。遠離也。三脱照空四非明有。統鑑諸 T2145_.55.0047b13: 法因後成用。藥病雙亡。謂之觀也。明此二行。 T2145_.55.0047b14: 於三十萬言。其如視諸掌乎。顛沛造次無起 T2145_.55.0047b15: 無此也。佛泥曰後。外國高士抄九十章爲道 T2145_.55.0047b16: 行品。桓靈之世朔佛齎詣京師。譯爲漢文。因 T2145_.55.0047b17: 本順旨。轉音如已敬順聖言了不加飾也。然 T2145_.55.0047b18: 經既抄撮合成章指。音殊俗異。譯人口傳。 T2145_.55.0047b19: 自非三達胡能一一得本縁故乎。由是道行 T2145_.55.0047b20: 頗有首尾隱者。古賢論之。往往有滯。仕行恥 T2145_.55.0047b21: 此。尋求其本。到于闐乃得。送詣倉垣。出爲放 T2145_.55.0047b22: 光品。斥重省刪務令婉便。若其悉文將過三 T2145_.55.0047b23: 倍。善出無生論空特巧。傳譯如是。難爲繼 T2145_.55.0047b24: 矣。二家所出足令大智煥爾闡幽。支讖全本 T2145_.55.0047b25: 其亦應然。何者。抄經刪削。所害必多。委本從 T2145_.55.0047b26: 聖。乃佛之至戒也。安不量未學。庶幾斯心 T2145_.55.0047b27: 載詠載玩。未墜于地。撿其所出事本終始。猶 T2145_.55.0047b28: 令析傷玷缺厭然無際。假無放光何由解 T2145_.55.0047b29: 斯經乎。永謝先*哲所蒙多矣。今集所見爲解 T2145_.55.0047c01: 句下。始況現首終隱現尾。出經見異。銓其得 T2145_.55.0047c02: 否。擧本證抄敢増損也。幸我同好飾其瑕謫 T2145_.55.0047c03: 也 T2145_.55.0047c04: 道行經後記第二 未詳作者 T2145_.55.0047c05: 光和二年十月八日。河南洛陽孟元士口授。 T2145_.55.0047c06: 天竺菩薩竺朔佛時傳言者譯。月支菩薩支 T2145_.55.0047c07: 讖時侍者南陽張少安南海子碧。勸助者孫 T2145_.55.0047c08: 和周提立。正光二年九月十五日洛陽城西 T2145_.55.0047c09: 菩薩寺中沙門佛大寫之
T2145_.55.0047c12: 道爲沙門。出塞西至于闐國。寫得正品梵書。 T2145_.55.0047c13: 胡本九十章。六十萬餘言。以太康三年。遣 T2145_.55.0047c14: 弟子弗如檀晋字法饒送經*胡本至洛陽。住 T2145_.55.0047c15: 三年。復至許昌二年。後至陳留界倉垣水南 T2145_.55.0047c16: 寺。以元康元年五月十五日。衆賢者皆集 T2145_.55.0047c17: 議。晋書正寫。時執*胡本者于闐沙門無叉羅 T2145_.55.0047c18: 優婆塞竺叔蘭口傳。祝太玄周玄明共筆受。 T2145_.55.0047c19: 正書九十章。凡二十萬七千六百二十一言。 T2145_.55.0047c20: 時倉垣諸賢者等。大小皆勸助供養。至其年 T2145_.55.0047c21: 十二月二十四日。寫都訖。經義深奧。又前後 T2145_.55.0047c22: 寫者。參挍不能善悉。至太安二年十一月十 T2145_.55.0047c23: 五日沙門竺法寂來至倉垣水北寺。求經本 T2145_.55.0047c24: 寫時撿取現品五部并*胡本。與竺叔蘭更共 T2145_.55.0047c25: 考挍書寫。永安元年四月二日訖。於前後所 T2145_.55.0047c26: 寫撿最爲差定。其前所寫可更取挍。晋*胡音 T2145_.55.0047c27: 訓暢義難通。諸開士大學文生書寫供養諷 T2145_.55.0047c28: 誦讀者。願留三思。恕其不逮也 T2145_.55.0047c29: 合放光光讃略解序第四 釋道安*作 T2145_.55.0048a01: 放光光讃。同本異譯耳。其本倶出于闐國持 T2145_.55.0048a02: 來。其年相去無幾。光讃于闐沙門祇多羅以 T2145_.55.0048a03: 泰康七年齎來。護公以其年十一月二十五 T2145_.55.0048a04: 日出之。放光分如檀以泰康三年于闐爲師 T2145_.55.0048a05: 送至洛陽。到元康元年五月。乃得出耳。先 T2145_.55.0048a06: 光讃來四年後光讃出九年也。放光于闐沙 T2145_.55.0048a07: 門無叉羅執*胡竺。叔蘭爲譯言。少事約 T2145_.55.0048a08: 削復重事。事顯炳煥然易觀也而從約必有 T2145_.55.0048a09: 所遺。於天竺辭及騰毎本蘭焉。光讃護公執 T2145_.55.0048a10: *胡本。聶承遠筆受。言准天竺事不加飾。悉 T2145_.55.0048a11: 則悉矣。而辭質勝文也。毎至事首輒多不 T2145_.55.0048a12: 使。諸反覆相明又不顯灼。考其所出。事 T2145_.55.0048a13: 事周密耳。互相補益所悟實多。恨其寢逸 T2145_.55.0048a14: 涼。土九十一年。幾至泯滅。乃達此邦也。斯經 T2145_.55.0048a15: 既殘不具。並放光尋出。大行華京。息心居士 T2145_.55.0048a16: 翕然傳。焉中山支和上遣人於倉垣。斷絹寫 T2145_.55.0048a17: 之。持還中山。中山王及衆僧。城南四十里幢 T2145_.55.0048a18: 幡迎經。其行世如是。是故光讃人無知者。昔 T2145_.55.0048a19: 在趙魏迸得其第一品。知有茲經而求之不 T2145_.55.0048a20: 得。至此會慧常進行慧辯等持如天竺。路經 T2145_.55.0048a21: 涼州。寫而困焉。展轉秦雍。以晋泰元元年 T2145_.55.0048a22: 五月二十四日乃達襄陽。尋之玩之。欣有所 T2145_.55.0048a23: 益。輒記其所長爲略解如左。般若波羅蜜 T2145_.55.0048a24: 者。無上正眞道之根也。正者等也。不二入 T2145_.55.0048a25: 也。等道有三義焉。法身也。知也。眞際也。 T2145_.55.0048a26: 故其爲經也。以如爲始。以法身爲宗也。如 T2145_.55.0048a27: 者爾也。本末等爾。無能令不爾也。佛之興滅。 T2145_.55.0048a28: 綿綿常存。悠然無寄。故曰如也。法身者一也。 T2145_.55.0048a29: 常淨也。有無均淨未始有名。故於戒則無戒 T2145_.55.0048b01: 無犯。在定則無定無亂。處智則無智無愚。泯 T2145_.55.0048b02: 爾都忘二三盡息。皎然不緇。故曰淨也。常道 T2145_.55.0048b03: 也。眞際者。無所著也。泊然不動湛爾玄齊。無 T2145_.55.0048b04: 爲也無不爲也。萬法有爲而此法淵默。故 T2145_.55.0048b05: 曰。無所有者是法之眞也。由是其經萬行兩 T2145_.55.0048b06: 廢。觸章輒無也。何者。癡則無往而非徼。終日 T2145_.55.0048b07: 言盡物也。故爲八萬四千塵垢門也。慧則無 T2145_.55.0048b08: 往而非妙。終日言盡道也。故爲八萬四千度 T2145_.55.0048b09: 無極也。所謂執大淨而萬行正。正而不害妙 T2145_.55.0048b10: 乎大也。凡論般若推諸病之疆服者。理徹者 T2145_.55.0048b11: 也。尋衆藥之封域者。斷迹者也。高談其徹 T2145_.55.0048b12: 迹者。失其所以指南也。其所以指南者。若假 T2145_.55.0048b13: 號章之不住。五通品之不貢高。是其渉百辟 T2145_.55.0048b14: 而不失午者也。宜精理其*徹迹。又思存其所 T2145_.55.0048b15: 指。則始可與言智已矣。何者。諸五陰至薩云 T2145_.55.0048b16: 若。則是菩薩來往所現法慧可道之道也。諸 T2145_.55.0048b17: 一相無相。則是菩薩來往所現眞慧明乎常 T2145_.55.0048b18: 道也。可道故後章或曰世俗。或曰説己也。常 T2145_.55.0048b19: 道則或曰無爲。或曰復説也。此兩者同謂之 T2145_.55.0048b20: 智。而不可相無也。斯乃轉法輪之目要。般若 T2145_.55.0048b21: 波羅蜜之常例也 T2145_.55.0048b22: 須眞天子經記第五 未詳作者 T2145_.55.0048b23: 須眞天子經。太始二年十一月八日。於長安 T2145_.55.0048b24: 青門内白馬寺中。天竺菩薩曇摩羅察口授 T2145_.55.0048b25: 出之。時傳言者。安文惠帛元信。手受者。聶 T2145_.55.0048b26: 承遠張玄泊孫休。達十二月三十日未時訖 T2145_.55.0048b27: 普曜經記第六 未詳作者 T2145_.55.0048b28: 普曜經。永嘉二年太歳在戊辰五月。本齋菩 T2145_.55.0048b29: 薩沙門法護。在天水寺。手執*胡本口宣晋 T2145_.55.0048c01: 言。時筆受者。沙門康殊帛法巨 T2145_.55.0048c02: 出賢劫經記第七 未詳作者 T2145_.55.0048c03: 賢劫經。永康元年七月二十一日。月支菩薩 T2145_.55.0048c04: 竺法護。從罽賓沙門得是賢劫三昧。手執口 T2145_.55.0048c05: 宣。時竺法友從洛寄來。筆者趙文龍。使其 T2145_.55.0048c06: 功徳福流十方普遂蒙恩離於罪蓋。其是經 T2145_.55.0048c07: 者。次見千佛。稽受道化受菩薩決。致無生 T2145_.55.0048c08: 忍至一切法。十方亦爾 T2145_.55.0048c09: 般舟三昧經記第八 未詳作者 T2145_.55.0048c10: 般舟三昧經。光和二年十月八日。天竺菩薩 T2145_.55.0048c11: 竺朔佛。於洛陽出。菩薩法護。時傳言者。月 T2145_.55.0048c12: 支菩薩支讖授與。河南洛陽孟福字元士。隨 T2145_.55.0048c13: 侍菩薩。張蓮字少安筆受。令後普著在。建 T2145_.55.0048c14: 安十三年。於佛寺中挍定悉具足。後有寫者。 T2145_.55.0048c15: 皆得南無佛。又言。建安三年歳在戊子八月 T2145_.55.0048c16: 八日於許昌寺挍定 T2145_.55.0048c17: 首楞嚴三昧經注序第九 未詳作者 T2145_.55.0048c18: 首楞嚴三昧者。晋曰勇猛伏定意也。謂十住 T2145_.55.0048c19: 之人忘當而功顯。不爲而務成。蓋勇伏之名 T2145_.55.0048c20: 生於希尚者耳。雖功高天下。豈係其名哉。直 T2145_.55.0048c21: 以忘宗而稱立遺稱。故名貴訓三千數典 T2145_.55.0048c22: 誥群生瞻之而弗及。鑚之而莫喩。自非奇致 T2145_.55.0048c23: 超玄胡可以應乎。聖録所謂勇猛者。誠哉難 T2145_.55.0048c24: 階也。定意者。謂迹絶仁智有無兼忘。雖復寂 T2145_.55.0048c25: 以應感。惠澤倉生何甞不通。以仁智照以 T2145_.55.0048c26: 玄宗。所以寂者。未可得而分也。故其篇云。悉 T2145_.55.0048c27: 遍諸國亦無所分。而於法身不壞也。謂雖從 T2145_.55.0048c28: 感若流身充宇宙。豈有爲之者哉。謂化者以 T2145_.55.0048c29: 不化爲宗。作者以不作爲主。爲主其自忘焉。 T2145_.55.0049a01: 像可分哉。若至理之可分。斯非至極也。可分 T2145_.55.0049a02: 則有虧。斯成則有散。所謂爲法身者。絶成虧 T2145_.55.0049a03: 遺合散。靈鑒與玄風齊蹤。員神與太陽倶暢。 T2145_.55.0049a04: 其明不分萬類殊觀。法身全濟非亦宜乎。故 T2145_.55.0049a05: 曰不分無所壞也。首楞嚴者。冲風冠乎知喪。 T2145_.55.0049a06: 洪緒在於忘言。微旨盡於七位。外迹顯乎三 T2145_.55.0049a07: 權。洞重玄之極奧。耀八特之化谷。挿高木 T2145_.55.0049a08: 之玄標。建十准以伺能。翫妙旨以調習。既習 T2145_.55.0049a09: 釋而知玄。遺慈故慈洽。棄照而照弘也。故有 T2145_.55.0049a10: 陶化育物紹以經綸。自非領略玄宗深致奇 T2145_.55.0049a11: 趣。豈云究之哉。沙門支道林者。道心冥乎上 T2145_.55.0049a12: 世。神悟發於天然。俊朗明澈玄映色空。啓 T2145_.55.0049a13: 于往數位叙三乘。余時復疇諮豫聞其一。敢
T2145_.55.0049a19: 桓靈之世。來在中國。其博學淵妙才思測微。 T2145_.55.0049a20: 凡所出經類多深玄。貴尚實中不存文飾。今 T2145_.55.0049a21: 之小品阿闍貰屯眞般舟。悉讖所出也。又 T2145_.55.0049a22: 有支越字恭明。亦月支人也。其父亦漢靈帝 T2145_.55.0049a23: 之世。來獻中國。越在漢生。似不及見讖也。又 T2145_.55.0049a24: 支亮字紀明。資學於讖。故越得受業於亮焉。 T2145_.55.0049a25: 越才學深徹内外備通。以季世尚文時好簡 T2145_.55.0049a26: 略。故其出經頗從文麗。然其屬辭析理。文而 T2145_.55.0049a27: 不越。約而義顯眞可謂深入者也。以漢末沸 T2145_.55.0049a28: 亂南度奔呉。從黄武至建興中。所出諸經凡 T2145_.55.0049b01: 數十卷。自有別傳記録。亦云。出此經。今不 T2145_.55.0049b02: 見。復有異本也。然此首楞嚴自有小不同。辭 T2145_.55.0049b03: 有豐約。文有晋*胡。較而尋之。要不足以爲 T2145_.55.0049b04: 異人別出也。恐是越嫌讖所譯者辭質多*胡 T2145_.55.0049b05: 音。異者刪而定之。其所同者述而不改。二 T2145_.55.0049b06: 家各有記録耳。此一本於諸本中辭最省便。 T2145_.55.0049b07: 又少*胡音。偏行於世。即越所定者也。至大 T2145_.55.0049b08: 晋之初。有沙門支法護白衣竺叔蘭。並更譯 T2145_.55.0049b09: 此經。求之於義互相發明。拔尋三部勞而難 T2145_.55.0049b10: 兼。欲令學者即得其對。今以越所定者。爲母 T2145_.55.0049b11: 護所出。爲子蘭所譯者繋之。其所無者輒於 T2145_.55.0049b12: 其位記而別之或有文義皆同。或有義同而 T2145_.55.0049b13: 文有小小増減。不足重書者。亦混以爲同。雖 T2145_.55.0049b14: 無益於大趣。分部章句差見可耳 T2145_.55.0049b15: 勇伏定記曰。元康元年四月九日。燉煌菩薩 T2145_.55.0049b16: 支法護。手執*胡經口出首楞嚴三昧。聶承遠 T2145_.55.0049b17: 筆受。願令四輩攬綜奉宣觀異同意 T2145_.55.0049b18: 首楞嚴後記第十一 未詳作者 T2145_.55.0049b19: 咸和三年歳在癸酉。涼州刺史張天錫。在州 T2145_.55.0049b20: 出此首楞嚴經。于時有月支優婆塞支施崙。 T2145_.55.0049b21: 手執*胡本。支博綜衆經。於方等三昧特善。 T2145_.55.0049b22: 其志業大乘學也。出首楞嚴須頼上金光首 T2145_.55.0049b23: 如幻三昧。時在涼州。州内正聽堂湛露軒下 T2145_.55.0049b24: 集。時譯者歸慈王世子帛延善晋*胡音。延 T2145_.55.0049b25: 博解群籍内外兼綜。受者常侍。西海趙潚會 T2145_.55.0049b26: 水令馬奕内侍來恭政。此三人皆是俊徳。有 T2145_.55.0049b27: 心道徳時在坐沙門釋慧常釋進行。涼州自 T2145_.55.0049b28: 屬辭。辭旨如本不加文飾。飾近俗質近道。文 T2145_.55.0049b29: 質兼唯聖有之耳 T2145_.55.0049c01: 新出首楞嚴經序第十二 釋弘充*作 T2145_.55.0049c02: 首楞嚴三昧者。蓋神道之龍津。聖徳之淵府 T2145_.55.0049c03: 也。妙物希微。非器像所表。幽玄冥湛。豈情言 T2145_.55.0049c04: 所議。冠九位以虚昇。果萬行而圓就。量種智 T2145_.55.0049c05: 以窮賢。絶殆庶而靜統。用能靈臺十地扃鐍 T2145_.55.0049c06: 法雲。罔象環中神圖自外。然心雖澄一應無 T2145_.55.0049c07: 不周。定必凝泊在感斯至。故明宗本則三達 T2145_.55.0049c08: 同寂。論善救則六度彌綸。辯威効則強魔慴 T2145_.55.0049c09: 縛。語衆變則百億星繁。至乃微號龍上晦 T2145_.55.0049c10: 跡塵光。像告諸乘有盡無滅。斯皆參定之冥 T2145_.55.0049c11: 功。成能之顯事。權濟之樞綱。勇伏之宏要矣。 T2145_.55.0049c12: 羅什法師。弱齡言道思通法門。昔紆歩關右 T2145_.55.0049c13: 譯出此經。自雲布以來競辰而衍。中興啓運 T2145_.55.0049c14: 世道載昌。宣轉之盛日月彌懋。太宰江夏 T2145_.55.0049c15: 王。該綜群籍討論淵敏。毎覽茲卷特深遠情。 T2145_.55.0049c16: 充以管昧嘗厠玄肆。預遭先匠啓訓音軌。參 T2145_.55.0049c17: 聽儒緯髣髴文意。以皇宋大明二年歳次奄 T2145_.55.0049c18: 茂。於法言精舍略爲注解。庶勉不習之傳。敢 T2145_.55.0049c19: 慕我聞之義。如必紕繆以俟君子 T2145_.55.0049c20: 法句經序第十三 未詳作者 T2145_.55.0049c21: 曇鉢偈者。衆經之要義。曇之言法。鉢者句也。 T2145_.55.0049c22: 而法句經別有數部。有九百偈。或七百偈及 T2145_.55.0049c23: 五百偈。偈者結語。猶詩頌也。是佛見事而 T2145_.55.0049c24: 作。非一時言。各有本末。布在衆經。佛一切 T2145_.55.0049c25: 智。厥性大仁愍傷天下。出興于世開現道義。 T2145_.55.0049c26: 所以解人。凡十二部經總括其要。別有四部 T2145_.55.0049c27: 阿鋡。至去世後。阿難所傳。卷無大小皆稱 T2145_.55.0049c28: 聞如是處佛所究暢其説。是後五部沙門各 T2145_.55.0049c29: 自鈔采經中四句六句之偈。比次其義條別 T2145_.55.0050a01: 爲品。於十二部經靡不斟酌。無所適名。故曰 T2145_.55.0050a02: 法句。夫諸經爲法言。法句者猶法言也。近世 T2145_.55.0050a03: 葛氏傳七百偈。偈義致深。譯人出之。頗使其 T2145_.55.0050a04: 渾漫。惟佛難値。其文難聞。又諸佛興皆在 T2145_.55.0050a05: 天竺。天竺言語與漢異音。云其書爲天書。語 T2145_.55.0050a06: 爲天語。名物不同。傳實不易。唯昔藍調安侯 T2145_.55.0050a07: 世高都尉弗調。譯*胡爲漢。審得其體。斯以 T2145_.55.0050a08: 難繼。後之傳者雖不能密。猶尚貴其實。粗得 T2145_.55.0050a09: 大趣。始者維祇難出自天竺。以黄武三年來 T2145_.55.0050a10: 適武昌。僕從受此五百偈本。請其同道竺將 T2145_.55.0050a11: 炎爲譯。將炎雖善天竺語。未備曉漢。其所傳 T2145_.55.0050a12: 言或得*胡語。或以義出音。近於質直。僕初 T2145_.55.0050a13: 嫌其辭不雅。維祇難曰。佛言依其義不用 T2145_.55.0050a14: 飾。取其法不以嚴其傳。經者當令易曉勿失 T2145_.55.0050a15: 厥義。是則爲善。座中咸曰。老氏稱。美言不 T2145_.55.0050a16: 信。信言不美。仲尼亦云。書不盡言。言不盡 T2145_.55.0050a17: 意。明聖人意深邃無極。今傳*胡義實宜經 T2145_.55.0050a18: 達。是以自竭受譯人口。因循本旨不加文飾。 T2145_.55.0050a19: 譯所不解則闕不傳。故有脱失多不出者。然 T2145_.55.0050a20: 此雖辭朴而旨深。文約而義博。事鉤衆經。 T2145_.55.0050a21: 章有本故句有義説。其在天竺始進業者。不 T2145_.55.0050a22: 學法句。謂之越叙。此乃始進者之鴻漸。深 T2145_.55.0050a23: 入者之奧藏也。可以啓矇辯惑誘人自立。學 T2145_.55.0050a24: 之功微。而所苞者廣。實可謂妙要者哉。昔 T2145_.55.0050a25: 傳此時有所不出。會將炎來。更從諮問受此 T2145_.55.0050a26: 偈等。重得十三品。并挍往故有所増定。第 T2145_.55.0050a27: 其品目合爲一部。三十九篇。大凡偈七百五 T2145_.55.0050a28: 十二章。庶有補益共廣聞焉
T2145_.55.0050b02: 太康五年十月十四日。菩薩沙門法護。於燉 T2145_.55.0050b03: 煌從龜茲副使美子侯。得此梵書不退轉法 T2145_.55.0050b04: 輪經。口敷晋言。授沙門法乘使流布。一切咸 T2145_.55.0050b05: 悉聞知 T2145_.55.0050b06: 魔逆經記第十五 出經後記 T2145_.55.0050b07: 太康十年十二月二日。月支菩薩法護。手執 T2145_.55.0050b08: 梵書口宣晋言。聶道眞筆受。於洛陽城西白 T2145_.55.0050b09: 馬寺中始出。折顯元寫使功徳流布。一切蒙 T2145_.55.0050b10: 福度脱 T2145_.55.0050b11: 慧印三昧及濟方等學二經序讃第十六 T2145_.55.0050b12: 王僧孺撰 T2145_.55.0050b13: 夫六畫相因。懸日月而無改。二字一吐。更 T2145_.55.0050b14: 天地而靡渝。雖書不盡言。言非書不闡。言不 T2145_.55.0050b15: 盡意。意非言不稱。是以諦聽善思承茲利喜。 T2145_.55.0050b16: 俯首屈足恭此受持。若讀若誦。已説今説。一 T2145_.55.0050b17: 音一偈莫匪舟梁。一讃一稱動成輪軌。況夫 T2145_.55.0050b18: 五力方圓四攝無怠。開方便門示眞實相。流 T2145_.55.0050b19: 方等之妙説。得菩提之至因。沐此寶池照茲 T2145_.55.0050b20: 法炬。香雲靡靡慧露傍流。出伽耶之妙城。發 T2145_.55.0050b21: 娑羅之寶樹。建安殿下含章。基性育徳成體。 T2145_.55.0050b22: 憓聲溢於秋水。義美光於冬日。事高祖丘兎 T2145_.55.0050b23: 圃。名出前意後蒼。損己利人忘我濟物。傍通 T2145_.55.0050b24: 兼善無礙無私。若空谷之必應如洪鍾之虚 T2145_.55.0050b25: 受。匡法弘道以善爲樂。重以植顯因於永 T2145_.55.0050b26: 劫。襲妙果於茲生。託意紹隆用心依止。妙達 T2145_.55.0050b27: 空有深辯權實。而玉體不安有虧凉暑。行仁 T2145_.55.0050b28: 莫顯楚君日見其瘳。施徳靡言。漢相方饗其 T2145_.55.0050b29: 樂。桂葉龜腦。固風寒之易銷。茘葩鸞骨。更 T2145_.55.0050c01: 騰飛之可孱。況復慧身方漸善根宿樹。無勞 T2145_.55.0050c02: 湔腸澣胃。不待望色察聲。有廣州南海郡民 T2145_.55.0050c03: 何規。以歳次協洽月旅黄鍾天監之十四年 T2145_.55.0050c04: 十月二十三日。採藥於豫章胡翼山。幸非放 T2145_.55.0050c05: 子逐臣。乃類尋仙招隱。登峰十所里。屑若有 T2145_.55.0050c06: 來。將循曲陌先限清澗。或如止水乍有潔流。 T2145_.55.0050c07: 方從掲厲且就褰攬。未濟之間忽不自覺。見 T2145_.55.0050c08: 澗之西隅有一長者。語規勿渡。規於時即留。 T2145_.55.0050c09: 其人面色正青。徒跣捨屨。年可八九十。面已 T2145_.55.0050c10: 皺斂。鬚長五六寸。髭半於鬚。耳過於眉。眉 T2145_.55.0050c11: 皆下被。眉之長毛。長二三寸。隨風相靡。脣色 T2145_.55.0050c12: 甚赤。語響而清。手爪正黄。指毛亦長二三寸。 T2145_.55.0050c13: 著赭布帔。下有赭布泥洹僧。手捉書一卷。遙 T2145_.55.0050c14: 投與規。規即捧持望禮三拜。語規可以此經 T2145_.55.0050c15: 與建安王。兼言王之姓字。此經若至。宜作三 T2145_.55.0050c16: 七日病齋。若不曉齋法。可問下林寺副公。 T2145_.55.0050c17: 副法師者。戒行精苦恬憺無爲。遺嗜欲等豪 T2145_.55.0050c18: 賤。蔬藿自充禪寂無怠。此長者言畢便去。行 T2145_.55.0050c19: 十餘歩間。忽不復覩規開卷敬視。名爲慧印 T2145_.55.0050c20: 三昧經。經旨以至極法身無相爲體。理出百 T2145_.55.0050c21: 非義喩名相。寂同法相妙等眞如。言其慧 T2145_.55.0050c22: 冥此理有若恒印心照凝寂。故以三昧爲名。 T2145_.55.0050c23: 後又有濟諸方等學經。此下又題云。天竺薩 T2145_.55.0050c24: 和鞞曰僧迦與海虎王。經旨以流通至教。軌 T2145_.55.0050c25: 法有體。所以誡示大土化物方法言若濟諸 T2145_.55.0050c26: 蒼民。宜弘方等之教。方等者大乘之通名。 T2145_.55.0050c27: 究竟之弘旨。其軸題云。燉煌菩薩沙門支法 T2145_.55.0050c28: 護所出。竺法首筆受。共爲一卷。寫以流通。軸 T2145_.55.0050c29: 用淳漆。書甚緊潔。點製可觀。究尋義趣。或微 T2145_.55.0051a01: 或顯。稱在羅閲山箸陀隣尼行。無來無去非 T2145_.55.0051a02: 住非止。斯蓋鷲嶽鶴林之別記。寶殿孤園之 T2145_.55.0051a03: 後述。不殊玉撿靡異寶函。理出希微辭深鉤 T2145_.55.0051a04: 致。是惟正説曾匪異端。雖王遵之得四十二 T2145_.55.0051a05: 章。安清之出百六十品。無以惑異 T2145_.55.0051a06: 大王沐浴持奉跪鑚習。多寫廣述闡揚玄 T2145_.55.0051a07: 旨。孰匪醫王即斯藥樹。不待眠眴無勞苦 T2145_.55.0051a08: 口。捨茲六術屏此十巫。昔或授編書於圯 T2145_.55.0051a09: 上。受揣術於谷裏。乍有寓言。且或假夢未有 T2145_.55.0051a10: 因應。炳發若此其至焉。受命下才式旍上道。 T2145_.55.0051a11: 敢因滓賤率此顓蒙。其辭曰 T2145_.55.0051a12: 雷音震響。録簡青編。匪言曷教。非迹靡傳。是 T2145_.55.0051a13: 資妙象。實寄幽筌。照之慧燭。濟以寶船。懇哉 T2145_.55.0051a14: 至矣。在應斯圓。覆其靉靆。浸此熙漣。救焚 T2145_.55.0051a15: 拯溺。去蓋銷纒。灼灼應韓。英英河楚。松孤 T2145_.55.0051a16: 桂鬱。鸞栖鵬擧。照野光朝。潤山枯渚。濫源茲 T2145_.55.0051a17: 永。覆匱已多。欝爲蕃幹。擢此天柯。寄誠梵 T2145_.55.0051a18: 表。託好禪阿。接足能仁。心直妙覺。用遺滯 T2145_.55.0051a19: 染。是袪塵濁。靡向非眞。何背非俗。一忘受 T2145_.55.0051a20: 想。將損味觸。無徳不詶。有感必召。吐彼神 T2145_.55.0051a21: 決。示我玄要。既蠲既已。留華及少。等以北 T2145_.55.0051a22: 恒。均之東耀 T2145_.55.0051a23: 祐少尋經律。竊諸部之奧。但一切變易萬 T2145_.55.0051a24: 事遷訛。所以古今同異觸類皆有。故魚謬爲 T2145_.55.0051a25: 魯陶誤成陰。案晋末以來。關中諸賢經録 T2145_.55.0051a26: 云。慧印三昧經。支謙所出。濟方等大乘學經。 T2145_.55.0051a27: 法護所出。聖法印經。後記云。晋元康四年。菩 T2145_.55.0051a28: 薩沙門支法護。於酒泉出此經。弟子竺法首 T2145_.55.0051a29: 筆受。而何規所得經本二經同卷題方等。於 T2145_.55.0051b01: 法護亂三昧。於支謙實由編寫成。然非爲誣 T2145_.55.0051b02: 濫。而一往觀覽。容生疑惑。聊記所憶。存之末 T2145_.55.0051b03: 塵。故出別記
T2145_.55.0051b06: 曇法護。於酒泉演出此經。弟子竺法首筆 T2145_.55.0051b07: 受。令此深法普流十方大乘常住 T2145_.55.0051b08: 文殊師利淨律經記第十八 T2145_.55.0051b09: 經後記云。沙門曇法護。於京師遇西國寂志 T2145_.55.0051b10: 從出此經。經後尚有數品。其人忘失。輒宣 T2145_.55.0051b11: 現者轉之爲晋。更得其本補令具足。太康十 T2145_.55.0051b12: 年四月八日。白馬寺中。聶道眞對筆受。勸助 T2145_.55.0051b13: 劉元謀傅公信侯彦長等 T2145_.55.0051b14: 王子法益壞目因縁經序第十九 T2145_.55.0051b15: 竺佛念造 T2145_.55.0051b16: 原夫善惡之運契。猶形影之相顧。受對明驗 T2145_.55.0051b17: 凡三差焉。現世中世後世。播九色之深恩。以 T2145_.55.0051b18: 悦天妃之耳目。孤禽投王而全命。形受五兀 T2145_.55.0051b19: 之切酷。斯現報也。群徒潜淪於幽壑。神陟淪 T2145_.55.0051b20: 漂而不改。身酸歴世之殃亹。不曉王子之喪 T2145_.55.0051b21: 目。斯中報也。阿蘭從禍於無相。嬰佩永惑 T2145_.55.0051b22: 於始終。爲著翅之暴狸。飛沈受困而難計。 T2145_.55.0051b23: 斯後報也。故聖人降靈必有所由。非務不 T2145_.55.0051b24: 豫。清白明矣。玄鑒三世弱喪之流。深記來 T2145_.55.0051b25: 世坯形之累。趣承入百練之室。自如來逝後 T2145_.55.0051b26: 阿育登位。綱維閻浮光被六合。圖形神寺八 T2145_.55.0051b27: 萬四千。羅漢御世汜濟億數。國主師宗玄化 T2145_.55.0051b28: 滂沛。萬民仰戴而不已。神祇欽頼而愈深。然 T2145_.55.0051b29: 王子法益宿殖洪業。生在王宮容貌殊特。復 T2145_.55.0051c01: 受斯對靡知縁趣。會秦尚書令輔國將軍 T2145_.55.0051c02: 宗正卿領城門挍尉使者司隷挍尉姚旻者。 T2145_.55.0051c03: 南安郡人也。親姚韶之次兄。字景嶷。文爲儒 T2145_.55.0051c04: 表。則烈勳於千載。武爲邈群。則皎然而獨標。 T2145_.55.0051c05: 凡音通實。則辯機而曠遠。執素縱情。則 T2145_.55.0051c06: 翔而無倫。徳也純懿。範也難摸。赫逸幹於群 T2145_.55.0051c07: 才。振龍威於昆鋒。然愍永惑之叵救。傷愚 T2145_.55.0051c08: 黨之不寤。欲紹先勝之遺迹。竪玄宗於末俗。 T2145_.55.0051c09: 故請天竺沙門曇摩難提。出斯縁本。秦建初 T2145_.55.0051c10: 六年歳在辛卯。於安定城。二月十八日出。 T2145_.55.0051c11: 至二十五日乃訖。*胡本三百四十三首盧也。 T2145_.55.0051c12: 傳爲漢文。一萬八千言。佛念譯音。情義實難。 T2145_.55.0051c13: 或離文而就義。或正滯而傍通。或取解於誦 T2145_.55.0051c14: 人。或事略而曲備。冀將來之學士令。鑒罪福 T2145_.55.0051c15: 之不朽設。有毫氂潤色者。盡銘之於萌兆故 T2145_.55.0051c16: 序之焉 T2145_.55.0051c17: 合微密持經記第二十 支恭明*作
T2145_.55.0051c22: 此經。凡有四本。三本並各二名。一本三名。備 T2145_.55.0051c23: 如後列。其中文句參差。或*胡或漢音殊。或 T2145_.55.0051c24: 隨義制語。各有左右。依義順文。皆可符同。所 T2145_.55.0051c25: 爲異處。後列得法利三乘階級人數及動地 T2145_.55.0051c26: 雨華諸天伎樂供養。多不悉備。意所未詳 T2145_.55.0051c27: 一本。一名無量門微密之持。二名成道降魔 T2145_.55.0051c28: 得一切智此一本名行於世爲常舊本 T2145_.55.0052a01: 一本。一名阿難陀目佉尼呵離陀羅尼。二名 T2145_.55.0052a02: 疾使人民得一切智 T2145_.55.0052a03: 一本。一名無端底門總持之行。二名菩薩降 T2145_.55.0052a04: 却諸魔堅固於一切智 T2145_.55.0052a05: 一本。一名出生無量門持。二名一生補處道 T2145_.55.0052a06: 行。三名成道降魔得一切智。此本備明法利 T2145_.55.0052a07: 及動地伎樂事 T2145_.55.0052a08: 四本皆各標前一名於經首。第二第三名不 T2145_.55.0052a09: 以題經也。後舍利弗請名佛説名皆備如前 T2145_.55.0052a10: 列 T2145_.55.0052a11: 出三藏記集序卷第七 T2145_.55.0052a12: T2145_.55.0052a13: T2145_.55.0052a14: T2145_.55.0052a15: T2145_.55.0052a16: 釋僧祐撰 T2145_.55.0052a17: 摩訶鉢羅若波羅蜜經抄序第一道安法師 T2145_.55.0052a18: 大品經序第二 長安叡法師 T2145_.55.0052a19: 大品注經序第三 大梁皇帝 T2145_.55.0052a20: 小品經序第四 長安叡法師 T2145_.55.0052a21: 大小品對比要抄序第五 支道林作 T2145_.55.0052a22: 正法華記第六 出經後記 T2145_.55.0052a23: 正法華後記第七 未詳作者 T2145_.55.0052a24: 法華宗要序第八 慧觀法師 T2145_.55.0052a25: 法華經後序第九 長安叡法師 T2145_.55.0052a26: 持心經後記第十 出經後記 T2145_.55.0052a27: 思益經序第十一 長安叡法師 T2145_.55.0052a28: 維摩詰經序第十二 僧肇法師 T2145_.55.0052a29: 合維摩詰經序第十三 敏度法師 T2145_.55.0052b01: 毘摩羅詰堤經義疏序第十四 T2145_.55.0052b02: 長安叡法師 T2145_.55.0052b03: 自在王經後序第十五 長安叡法師 T2145_.55.0052b04: 大涅槃經序第十六 涼州朗法師 T2145_.55.0052b05: 大涅槃經記序第十七 未詳作者 T2145_.55.0052b06: 六卷泥洹經記第十八 出經後記 T2145_.55.0052b07: 二十卷泥洹經記第十九 出智猛傳 T2145_.55.0052b08: 摩訶鉢羅若波羅蜜經抄序第一 T2145_.55.0052b09: 道安法師 T2145_.55.0052b10: 昔在漢陰十有五載。講放光經歳常再遍。及 T2145_.55.0052b11: 至京師漸四年矣。亦恒歳二。未敢墮息。然毎 T2145_.55.0052b12: 至滯句首尾隱沒。釋卷深思。恨不見護公叉 T2145_.55.0052b13: 羅等。會建元十八年正車師前部王。名彌第。 T2145_.55.0052b14: 來朝。其國師。字鳩摩羅跋提。獻胡大品一 T2145_.55.0052b15: 部四百二牒言二十千失盧。*失盧三十二 T2145_.55.0052b16: 字。*胡人數經法也。即審數之。凡十七千二 T2145_.55.0052b17: 百六十首盧。殘二十七字都并五十五萬二 T2145_.55.0052b18: 千四百七十五字 T2145_.55.0052b19: 天竺沙門曇摩蜱執本。佛護爲譯。對而撿之。 T2145_.55.0052b20: 慧進筆受。與放光光讃同者。無所更出也。其 T2145_.55.0052b21: 二經譯人所漏者。隨其失處稱而正焉。其義 T2145_.55.0052b22: 異不知孰是者。輒併而兩存之。往往爲訓其 T2145_.55.0052b23: 下。凡四卷。其一經五卷也。譯*胡爲秦。有五 T2145_.55.0052b24: 失本也。一者*胡語盡倒而使從秦。一失本也。 T2145_.55.0052b25: 二者*胡經尚質。秦人好文。傳可衆心非文不 T2145_.55.0052b26: 合。斯二失本也。三者胡經委悉至於嘆詠。 T2145_.55.0052b27: 丁寧反覆。或三或四。不嫌其煩。而今裁斥。 T2145_.55.0052b28: 三失本也。四者*胡有義記正似亂辭。尋説 T2145_.55.0052b29: 向語文無以異。或千五百刈而不存。四失 T2145_.55.0052c01: 本也。五者事已全成。將更傍及。反騰前辭已 T2145_.55.0052c02: 乃後説而悉除。此五失本也。然般若經。三達 T2145_.55.0052c03: 之心覆面所演。聖必因時時俗有易。而刪雅 T2145_.55.0052c04: 古以適今時。一不易也。愚智天隔聖人叵階。 T2145_.55.0052c05: 乃欲以千歳之上微言。傳使合百王之下末 T2145_.55.0052c06: 俗。二不易也。阿難出經去佛未久。尊大迦 T2145_.55.0052c07: 葉令五百六通迭察迭書。今離千年而以近意 T2145_.55.0052c08: 量截。彼阿羅漢乃兢兢若此。此生死人而平 T2145_.55.0052c09: 平若此。豈將不知法者勇乎。斯三不易也。渉 T2145_.55.0052c10: 茲五失經三不易。譯*胡爲秦。詎可不愼乎。 T2145_.55.0052c11: 正當以不開異言。傳令知會通耳。何復嫌大 T2145_.55.0052c12: 匠之得失乎。是乃未所敢知也。前人出經。支 T2145_.55.0052c13: 讖世高。審得*胡本難繋者也。叉羅支越。斵 T2145_.55.0052c14: 鑿之巧者也。巧則巧矣。懼竅成而混沌終矣。 T2145_.55.0052c15: 若夫以詩爲煩重。以尚爲質朴。而刪令合 T2145_.55.0052c16: 今。則馬鄭所深恨者也。近出此撮欲使不雜 T2145_.55.0052c17: 推經言旨。唯懼失實也。其有方言古辭。自爲 T2145_.55.0052c18: 解其下也。於常首尾相違句不通者。則冥如 T2145_.55.0052c19: 合符。厭如復折。乃見前人之深謬。欣通外 T2145_.55.0052c20: 域之嘉會也。於九十章蕩然無措疑處。毫芒 T2145_.55.0052c21: 之間泯然無微疹。已矣乎
T2145_.55.0052c28: 摩訶般若波羅蜜者。出八地之由路。登十階 T2145_.55.0052c29: 之龍津也。夫淵府不足以盡其深美。故寄大 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 [行番号:有/無] [返り点:有/無] [CITE] |