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集沙門不應拜俗等事 (No. 2108_ 彦悰纂録 ) in Vol. 52 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 [行番号:有/無] [返り点:有/無] [CITE]
T2108_.52.0443a01: T2108_.52.0443a02: No.2108 T2108_.52.0443a03: T2108_.52.0443a04: 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: T2108_.52.0443b27: 弘福寺沙門釋彦悰纂録
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_.52.0443c07: 二首 T2108_.52.0443c08: 書 太尉桓玄與八座桓謙等論道人應致敬
T2108_.52.0443c11: 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_.52.0443c20: 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。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。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_.52.0444c15: 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_.52.0447b13: 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_.52.0447c22: 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_.52.0448c16: T2108_.52.0448c17: T2108_.52.0448c18: T2108_.52.0448c19: 弘福寺沙門釋彦悰纂録
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_.52.0449a04: 興中。桓太尉亦同此議。于時朝士名賢答者 T2108_.52.0449a05: 甚衆。雖言未悟時並互有其美徒。咸盡所懷 T2108_.52.0449a06: 而理蘊于情。遂令無上道服毀於塵俗。亮致 T2108_.52.0449a07: 之心屈乎人事。悲夫。斯乃交喪之所由。千載 T2108_.52.0449a08: 之否運。深懼大法之將淪。感前事之不忘。 T2108_.52.0449a09: 故著五篇究敍其意。豈曰淵之待晨露。蓋 T2108_.52.0449a10: 是申其罔極。亦庶後之君子崇敬佛教者。或 T2108_.52.0449a11: 詳而覽焉 T2108_.52.0449a12: 在家第一 T2108_.52.0449a13: 原夫佛教所明大要。以出處爲異。出家之人 T2108_.52.0449a14: 凡有四科。其弘通利物則功侔帝王。化兼治 T2108_.52.0449a15: 道。至於感俗悟時。亦無世不有。但所遇有行 T2108_.52.0449a16: 藏。故以廢興爲隱顯耳。其中可得論者。請略 T2108_.52.0449a17: 而言。在家奉法則是順化之民。情未變俗迹 T2108_.52.0449a18: 同方内。故有天屬之愛。奉主之禮。禮敬有本。 T2108_.52.0449a19: 遂因之而成教本其所因則功由在昔。是故 T2108_.52.0449a20: 因親以教愛。使民知有自然之恩。因嚴以教 T2108_.52.0449a21: 敬。使民知有自然之重。二者之來寔由冥應。 T2108_.52.0449a22: 應不在今則宜尋其本。故以罪對爲刑罰。使 T2108_.52.0449a23: 懼而後愼。以天堂爲爵賞。使悦而後動。此皆 T2108_.52.0449a24: 即其影響之報而明於教。以因順爲通而不 T2108_.52.0449a25: 革其自然也。何者夫厚身存生以有封爲滯 T2108_.52.0449a26: 累。根深因在我倒未忘。方將以情欲爲苑囿 T2108_.52.0449a27: 聲色爲遊觀。沈湎世樂不能自勉而特出。是 T2108_.52.0449a28: 故教之所檢以此爲崖。而不明其外耳。其外 T2108_.52.0449a29: 未明則大同於順化。故不可受其徳而遺其 T2108_.52.0449b01: 禮。霑其惠而廢其敬。是故悦釋迦之風者。輒 T2108_.52.0449b02: 先奉親而獻君。變俗投簪者。必待命而順 T2108_.52.0449b03: 動。若君親有疑。則退求其志以俟同悟。斯乃 T2108_.52.0449b04: 佛教之所以重資生助王化於治道者也。論 T2108_.52.0449b05: 者立言之旨。貎有所同。故位夫内外之分。 T2108_.52.0449b06: 以明在三之志。略敍經意宜寄所懷 T2108_.52.0449b07: 出家第二 T2108_.52.0449b08: 出家則是方外之賓。迹絶於物。其爲教也。達 T2108_.52.0449b09: 患累縁於有身。不存身以息患。知生生由於 T2108_.52.0449b10: 禀化。不順化以求宗。求宗不由於順化。順化 T2108_.52.0449b11: 則不重運通之資。息患不由於存身。存身則 T2108_.52.0449b12: 不貴厚生之益。此理之與形乖。道之與俗反 T2108_.52.0449b13: 者也。若斯人者自誓始於落簪。立志形乎變 T2108_.52.0449b14: 服。是故凡在出家。皆遯世以求其志。變俗 T2108_.52.0449b15: 以達其道。變俗則服章不得與世典同禮。遯 T2108_.52.0449b16: 世則宜須高尚其跡。夫然。故能拯溺俗於沈 T2108_.52.0449b17: 流。拔玄根於重劫。遠通三乘之津。廣開天人 T2108_.52.0449b18: 之路。如令一夫全徳。則道洽六親澤流天 T2108_.52.0449b19: 下。雖不處王侯之位。亦已協契皇極在宥生 T2108_.52.0449b20: 民矣。是故内乖天屬之重而不違其孝。外闕 T2108_.52.0449b21: 奉主之恭而不失其敬。從此而觀。故知越化 T2108_.52.0449b22: 表以求宗。則理深而義篤。照泰息以語仁。則 T2108_.52.0449b23: 功末而惠淺。若然者雖將面冥山而旋歩。猶 T2108_.52.0449b24: 或恥聞其風。豈況與夫順化之民尸祿之賢。 T2108_.52.0449b25: 同其孝敬者哉 T2108_.52.0449b26: 求宗不順化第三 T2108_.52.0449b27: 問曰。尋夫老氏之意。天地以得一爲大。王侯 T2108_.52.0449b28: 以體順爲尊。得一故爲萬化之本。體順故有 T2108_.52.0449b29: 運通之功。然則明宗必存乎體極。求極必由 T2108_.52.0449c01: 於順化。是故先賢以爲美談。衆論所不能 T2108_.52.0449c02: 異。夫衆論者則義無所取。而云不順化何耶。 T2108_.52.0449c03: 答曰。凡在有方同禀生於大化。雖群品萬殊 T2108_.52.0449c04: 精麁異貫。統極而言。唯有靈與無靈耳。有靈 T2108_.52.0449c05: 則有情於化。無靈則無情於化。無情於化化 T2108_.52.0449c06: 畢而生。盡生不由情故形朽而化滅。有情於 T2108_.52.0449c07: 化感物而動。動必以情故其生不絶。其生不 T2108_.52.0449c08: 絶。則其化彌廣而形彌積。情彌滯而累彌深。 T2108_.52.0449c09: 其爲患也。焉可勝言哉。是故經稱。泥洹不變 T2108_.52.0449c10: 以化盡爲宅。三界流動以罪苦爲場。化盡則 T2108_.52.0449c11: 因縁永息。流動則受苦無窮。何以明其然。夫 T2108_.52.0449c12: 生以形爲桎梏。而生由化有化以情感。則神 T2108_.52.0449c13: 滯其本而智昏其照。介然有封。則所存唯已 T2108_.52.0449c14: 所渉唯動。於是靈轡失御生塗日開。方隨貪 T2108_.52.0449c15: 愛於長流。豈一受而已哉。是故反本求宗者。 T2108_.52.0449c16: 不以生累其神。超落塵封者。不以情累其生。 T2108_.52.0449c17: 不以情累其生則生可滅。不以生累其神則 T2108_.52.0449c18: 神可冥。冥神絶境。故謂之泥洹。泥洹之名豈 T2108_.52.0449c19: 虚稱也哉。請推而實之。天地雖以生生爲大。 T2108_.52.0449c20: 而未能令生者不化。王侯雖以存存爲功。未 T2108_.52.0449c21: 能令存者無患。是故前論云。達患累縁於有 T2108_.52.0449c22: 身。不存身以息患。知生生由於禀化。不順化 T2108_.52.0449c23: 以求宗。義存於此。義存於此。斯沙門之所以 T2108_.52.0449c24: 抗禮萬乘高尚其事。不爵王侯而霑其惠者 T2108_.52.0449c25: 也 T2108_.52.0449c26: 體極不兼應第四 T2108_.52.0449c27: 問曰。歴觀前史。上皇已來。在位居宗者。未始 T2108_.52.0449c28: 異其原本。本不可二。是故百代同典咸一其 T2108_.52.0449c29: 統。所謂唯天爲大。唯堯則之。如此則非智有 T2108_.52.0450a01: 所不照。自無外可照。非照有所不盡。自無理 T2108_.52.0450a02: 可盡。以此推視聽之外。廓無所寄。理無所 T2108_.52.0450a03: 寄。則宗可明。今諸沙門不悟文表之意。而惑 T2108_.52.0450a04: 教表之文。其爲謬也。固已全矣。若復顯然 T2108_.52.0450a05: 有驗。此乃希世之聞 T2108_.52.0450a06: 答曰。夫幽宗曠邈神道精微。可以理尋。難以 T2108_.52.0450a07: 事詰。既渉乎教則以因時爲檢。雖應世之具 T2108_.52.0450a08: 優劣萬差。至於曲成在用感。即民心而通其 T2108_.52.0450a09: 分。分至則止其智之所不知。而不開其外者 T2108_.52.0450a10: 也。若然則非體極者之所不兼。兼之者不可 T2108_.52.0450a11: 並御耳。是以古之語大道者。五變而形名可 T2108_.52.0450a12: 擧。九變而賞罰可言。此但方内之階差。而猶 T2108_.52.0450a13: 不可頓設。況其外者乎。請復推而廣之。以遠 T2108_.52.0450a14: 其類。六合之外存而不論者。非不可論。論之 T2108_.52.0450a15: 或乖。六合之内論而不辯者。非不可辯。辯之 T2108_.52.0450a16: 或疑。春秋經世先王之志。辯而不議者。非不 T2108_.52.0450a17: 可議。議之惑亂。此三者皆即其身耳目之所 T2108_.52.0450a18: 不至。以爲關鍵。而不開視聽之外者也。因此 T2108_.52.0450a19: 而求聖人之意。則内外之道可合而明矣。常 T2108_.52.0450a20: 以爲道法之與名教。如來之與堯孔。發致雖 T2108_.52.0450a21: 殊潜相影響。出處誠異終期則同。詳而辯之 T2108_.52.0450a22: 指歸可見。理或有先合而後乖。有先乖而後 T2108_.52.0450a23: 合。先合而後乖者。諸佛如來則其人也。先乖 T2108_.52.0450a24: 而後合者。歴代君王未體極之主。斯其流也。 T2108_.52.0450a25: 何以明之。經云。佛有自然神妙之法。化物以 T2108_.52.0450a26: 權廣隨所入。或爲靈仙轉輪聖王。或爲卿相 T2108_.52.0450a27: 國師道士。若此之倫在所變現。諸王君子莫 T2108_.52.0450a28: 知爲誰。此所謂合而後乖者也。或有始創大 T2108_.52.0450a29: 業而功化未就。迹有參差。故所受不同。或期 T2108_.52.0450b01: 功於身後。或顯應於當年。聖王師之而成教 T2108_.52.0450b02: 者。亦不可稱算。雖援引無方。必歸塗有會。此 T2108_.52.0450b03: 所謂乖而後合者也。若令乖而後合。則擬歩 T2108_.52.0450b04: 通塗者。必不自崖於一撿。若令合而後乖。 T2108_.52.0450b05: 則釋迦之與堯孔歸致不殊。斷可知矣。是故 T2108_.52.0450b06: 自乖而求其合。則知理會之必同自。合而求 T2108_.52.0450b07: 其乖則悟體極之多方。但見形者之所不兼。 T2108_.52.0450b08: 故惑衆塗而駭其異耳。因茲而觀。天地之道 T2108_.52.0450b09: 功盡於運化。帝王之徳理極於順通。若以對 T2108_.52.0450b10: 夫獨絶之教不變之宗。固不得同年而語其 T2108_.52.0450b11: 優劣。亦已明矣 T2108_.52.0450b12: 神不滅第五 T2108_.52.0450b13: 問曰。論旨以化盡爲至極。故造極者。必違化 T2108_.52.0450b14: 而求宗。求宗不由於順化。是以引歴代君王。 T2108_.52.0450b15: 使同之佛教。令體極之至以權居統。此雅論 T2108_.52.0450b16: 之所託。自必於大通者也。求之實當理則不 T2108_.52.0450b17: 然。何者夫禀氣極於一生。生盡則消液而同 T2108_.52.0450b18: 無。神雖妙物。故是陰陽之化耳。既化而爲生。 T2108_.52.0450b19: 又化而爲死。既聚而爲始。又散而爲終。因此 T2108_.52.0450b20: 而推。固知神形倶化原無異統。精麁一氣始 T2108_.52.0450b21: 終同宅。宅全則氣聚而有靈。宅毀則氣散而 T2108_.52.0450b22: 照滅。散則反所受於大本。滅則復歸於無物。 T2108_.52.0450b23: 反覆終始窮皆自然之數耳。孰爲之哉。若全 T2108_.52.0450b24: 本則異氣。數合則同化。爲神之處形。猶火 T2108_.52.0450b25: 之在木。其生必並其毀必滅。形離則神散而 T2108_.52.0450b26: 罔寄。木朽則火寂而靡託。理之然矣。假使同 T2108_.52.0450b27: 異之分昧而難明。有無之説必存乎聚散。聚 T2108_.52.0450b28: 散。氣變之總名。萬化之生滅。故莊子曰。人之 T2108_.52.0450b29: 生氣之聚。聚則爲生。散則爲死。生爲彼徒 T2108_.52.0450c01: 苦。吾又何患。古之善言道者。必有以得之。 T2108_.52.0450c02: 若異然邪。至理極於一生。生盡不化義可尋 T2108_.52.0450c03: 也 T2108_.52.0450c04: 答曰。夫神者何耶。精極而爲靈者也。精極 T2108_.52.0450c05: 則非卦象之所圖。故聖人以妙物而爲言。雖 T2108_.52.0450c06: 有上智猶不能定其體状窮其幽致而談者。 T2108_.52.0450c07: 以常識生疑多同自亂。其爲誣也。亦已深矣。 T2108_.52.0450c08: 將言之是乃言夫不可言。今於不可之中。復 T2108_.52.0450c09: 相與而依俙。神也者圓應無主妙盡無名。感 T2108_.52.0450c10: 物而動。假數而行。感物而非物。故物化而不 T2108_.52.0450c11: 滅。假數而非數。故數盡而不窮。有情則可以 T2108_.52.0450c12: 物感。有識則可以數求。數有精麁故。其性各 T2108_.52.0450c13: 異。智有明暗故。其照不同。推此而論。則知化 T2108_.52.0450c14: 以情感神以化傳。情爲化之母。神爲情之根。 T2108_.52.0450c15: 情有會物之道。神有冥移之功。但悟徹者反 T2108_.52.0450c16: 本。惑理者逐物耳。古之論道者。亦未有所同。 T2108_.52.0450c17: 請引而明之。莊子發玄音於太宗曰。大塊勞 T2108_.52.0450c18: 我以生息我以死。又以生爲人羈死爲反眞。 T2108_.52.0450c19: 此所謂知生爲大患。以無生爲反本者也。文 T2108_.52.0450c20: 子稱黄帝之言曰。形有靡而神不化。以不化 T2108_.52.0450c21: 乘化。其變無窮。莊子亦云。特犯人之形而猶 T2108_.52.0450c22: 喜若人之形。萬化而未始有極。此所謂知生 T2108_.52.0450c23: 不盡於一化。方逐物而不反者也。二子之論 T2108_.52.0450c24: 雖未究其實。亦嘗傍宗而有聞焉。論者不尋 T2108_.52.0450c25: 方生方死之説。而或聚散於一化。不思神道 T2108_.52.0450c26: 有妙物之靈。而謂精麁同盡。不亦悲乎。火木 T2108_.52.0450c27: 之喩原自聖兼。失其流統。故幽興莫尋。微言 T2108_.52.0450c28: 遂淪於常教。令談者資之以成疑。向使時無 T2108_.52.0450c29: 悟宗之匠。則不知有先覺之明。冥傳之巧沒 T2108_.52.0451a01: 世靡聞。何者夫情數相感其化無端。因縁密 T2108_.52.0451a02: 構潜相傳寫。自非達觀孰識其變。請爲論者 T2108_.52.0451a03: 驗之以實。火之傳於薪。猶神之傳於形。火之 T2108_.52.0451a04: 傳異薪。猶神之傳異形。前薪非後薪。則知指 T2108_.52.0451a05: 窮之術妙。前形非後形。則悟情數之感深。惑 T2108_.52.0451a06: 者見形朽於一生。便以爲神情倶喪。猶覩火 T2108_.52.0451a07: 窮於一木。謂終期都盡耳。此曲從養生之談。 T2108_.52.0451a08: 非遠尋其類者也。就如來論。假令神形倶化 T2108_.52.0451a09: 始自天本愚智資生同禀所受問所受之於 T2108_.52.0451a10: 形耶。爲受之於神耶。若受之於形。凡在有形 T2108_.52.0451a11: 皆化而爲神矣。若受之於神。是爲以神傳神。 T2108_.52.0451a12: 則丹朱與帝堯齊聖。重華與瞽叟等靈。其可 T2108_.52.0451a13: 然乎。其可然乎。如其不可。固知冥縁之構著 T2108_.52.0451a14: 於在昔。明暗之分定於形初。雖靈鈞善運。猶 T2108_.52.0451a15: 不能變性之自然。況降茲已還乎。驗之以理 T2108_.52.0451a16: 則微言而有徴。効之以事則無惑於大通」 T2108_.52.0451a17: 論成。後有退居之賓。歩朗月而宵遊。相與 T2108_.52.0451a18: 共集法堂。因而問曰。敬尋雅論大歸可見。殆 T2108_.52.0451a19: 無所聞。一日試重研究。蓋所未盡亦少許處 T2108_.52.0451a20: 耳。意以爲沙門徳式。是變俗之殊制。道家之 T2108_.52.0451a21: 名器。施於君親固宜略於形敬。今所疑者。謂 T2108_.52.0451a22: 甫創難就之業。遠期化表之功。潜澤無現法 T2108_.52.0451a23: 之効。來報玄而未應。乃令王公獻供信士屈 T2108_.52.0451a24: 體。得無坐受其徳陷乎。早計之累虚霑其惠。 T2108_.52.0451a25: 同夫素餐之譏耶。主人良久乃應曰。請爲諸 T2108_.52.0451a26: 賢近取其類。有人於此。奉宣時命遠通殊方 T2108_.52.0451a27: 九譯之俗。問王者當資以餱糧錫以輿服不。 T2108_.52.0451a28: 答曰然。主人曰。類可尋矣。夫稱沙門者何耶。 T2108_.52.0451a29: 謂其能發蒙俗之幽昏。啓化表之玄路。方將 T2108_.52.0451b01: 以兼忘之道。與天下同往。使希高者挹其遺 T2108_.52.0451b02: 風。漱流者味其餘津。若然雖大業未就。觀其 T2108_.52.0451b03: 超歩之跡。所悟固以弘矣。然且袈裟非朝宗 T2108_.52.0451b04: 之服。鉢盂非廊廟之器。沙門塵外之人。不應 T2108_.52.0451b05: 致敬王者。然則運通之功。資存之益。尚未酬 T2108_.52.0451b06: 其始誓之心。況答三業之勞乎。又斯人者形 T2108_.52.0451b07: 雖有待情無近寄。視夫四事之供。若鷦蚊之 T2108_.52.0451b08: 過乎其前者耳。濡沫之惠復焉足語哉。衆賓 T2108_.52.0451b09: 於是始悟冥塗以開爲功。息心以淨畢爲 T2108_.52.0451b10: 道。乃欣然怡襟詠言而退 T2108_.52.0451b11: 桓楚許沙門不致禮詔一首 T2108_.52.0451b12: 桓楚得廬山遠公書及論。以*太亨二年十 T2108_.52.0451b13: 二月三日。乃下詔停沙門致敬事。詔曰。門下 T2108_.52.0451b14: 佛法宏誕所未能了。推其篤至之情故。寧與 T2108_.52.0451b15: 其敬耳。今事既在己苟所不了。且當寧從其 T2108_.52.0451b16: 略。諸人勿復使禮也。便皆使聞知
T2108_.52.0451b20: 之等言。詔書如右。神道冥昧聖詔幽遠 陛 T2108_.52.0451b21: 下所弘者大爰逮道人奉佛者耳。率土之民 T2108_.52.0451b22: 莫非王臣。而以向化法服。便抗禮萬乘之主。 T2108_.52.0451b23: 愚情所未安。拜起之禮豈虧其道。尊卑大倫 T2108_.52.0451b24: 不宜都廢。若許其名教之外闕其拜敬之儀 T2108_.52.0451b25: 者。請一斷引見啓可紀識。謹啓 T2108_.52.0451b26: 桓玄一報曰。何縁。便宜奉詔 T2108_.52.0451b27: 二啓 侍中臣嗣之等啓事重被明詔。崇沖 T2108_.52.0451b28: 挹之至。履謙光之道。愚情眷眷竊有未安。治 T2108_.52.0451b29: 道雖殊理至同歸。尊親法教不乖老子。稱四 T2108_.52.0451c01: 大者。其尊一也。沙門所乘雖異跡不超世。豈 T2108_.52.0451c02: 得不同乎天民。陛下誠欲弘之於上。然卑高 T2108_.52.0451c03: 之禮經治之典。愚謂宜俯順群心永爲來式。 T2108_.52.0451c04: 請如前啓。謹啓 T2108_.52.0451c05: 桓玄二報曰。置之使自己亦是兼愛九流。各 T2108_.52.0451c06: 遂其道也 T2108_.52.0451c07: 三啓 侍中祭酒臣嗣之言。重被詔如右 T2108_.52.0451c08: 陛下至得圓虚使吹萬自己。九流各殉其 T2108_.52.0451c09: 美。顯昧並極其致。靈澤幽流無思不懷。群方 T2108_.52.0451c10: 所以資通。天人所以交暢。臣聞。佛教以神慧 T2108_.52.0451c11: 爲本。道達爲功。自斯以還蓋是斂麁之用 T2108_.52.0451c12: 耳。神理緬邈。求之於自形。而上者虔肅拜起 T2108_.52.0451c13: 無虧於持戒。若行道不失其爲恭王法齊敬 T2108_.52.0451c14: 於率土。道憲兼隆内外咸得矣。臣前受外任。 T2108_.52.0451c15: 聽承疏短。乃不知去春已有明論。近在直被 T2108_.52.0451c16: 詔。便率其愚情不懼允合還此方見斯事。屡 T2108_.52.0451c17: 經神筆。宗致悠邈理析微遠。非臣駑鈍所能 T2108_.52.0451c18: 撃讃。沙門禮已行之前代。今大明既昇道化 T2108_.52.0451c19: 無外。經國大倫不可有闕。請如先所啓。攝外 T2108_.52.0451c20: 施行。謹啓 T2108_.52.0451c21: 桓玄三報曰。自有内外兼弘者。何其於用前 T2108_.52.0451c22: 代理。卿區區惜此。更非讃其道也 T2108_.52.0451c23: 四啓 侍中祭酒臣嗣之言。重奉詔。自有内 T2108_.52.0451c24: 外兼弘者。聖旨淵通道冠百王。伏讀仰歎所 T2108_.52.0451c25: 愚淺所逮。尊主祇法臣下之節。是以拳拳頻 T2108_.52.0451c26: 執所守。明詔超邈遠略常均。臣暗短不達。追 T2108_.52.0451c27: 用愧悚。輒奉詔付外宣攝遵承。謹啓。永始元 T2108_.52.0451c28: 年十二月二十四日上 T2108_.52.0451c29: 宋孝武帝抑沙門致拜事一首 T2108_.52.0452a01: 宋孝武。大明六年九月。有司奏曰。臣聞。邃拱 T2108_.52.0452a02: 凝居非期宏峻。拳跪盤伏豈止敬恭。將以照 T2108_.52.0452a03: 張四維締制八宇。故雖儒法支泒名墨條分。 T2108_.52.0452a04: 至於崇親嚴上厥繇靡爽。惟浮圖爲教遏自 T2108_.52.0452a05: 龍埠。反經提傳訓遐事遠。諫生鎣識恒俗稱 T2108_.52.0452a06: 難。宗旨緬邈微言淪隔。拘文蔽道在未彌 T2108_.52.0452a07: 扇。遂迺凌越典度偃倨尊戚。失隨方之眇 T2108_.52.0452a08: 迹。迷襲化之淵義。夫佛法以謙儉自拘忠虔 T2108_.52.0452a09: 爲道。不輕比丘逢人必拜。目連桑門遇長則 T2108_.52.0452a10: 禮。寧有屈膝四輩而間禮二親。稽首耆臘而 T2108_.52.0452a11: 直骸萬乘者哉。故咸康創議元興載述。而事 T2108_.52.0452a12: 屈偏黨道挫餘分。今鴻源遙洗群流仰鏡。萬 T2108_.52.0452a13: 仙賮寶百神聳職。而畿輦之内含弗臣之甿。 T2108_.52.0452a14: 階席之間延抗禮之客。懼非所以澄一風範 T2108_.52.0452a15: 詳示景則者也。臣等參議。以爲沙門接見皆 T2108_.52.0452a16: 當盡禮。虔敬之容依其本制。則朝徽有序。乘 T2108_.52.0452a17: 方兼遂矣。帝從之 T2108_.52.0452a18: 釋彦悰曰。孝武傳云。帝即位二三年間。方逞 T2108_.52.0452a19: 其欲。拒諫足以敗徳。令天下失望。有世祖 T2108_.52.0452a20: 才明而少以禮度自蕭若思。武皇之節儉追 T2108_.52.0452a21: 太祖之寛恕。則漢之文景曾何足云。從大明 T2108_.52.0452a22: 六年至景明元年。凡四載令拜國主而僧竟 T2108_.52.0452a23: 不行。豈非理勃天常固使綸言徒設耶 T2108_.52.0452a24: 夏赫連勃勃令沙門致拜事一首 T2108_.52.0452a25: 晋恭帝元熙中赫連勃勃據夏州。略二秦之 T2108_.52.0452a26: 地。行五刑之虐。便言佛佛。謂已是人中之 T2108_.52.0452a27: 佛。堪受僧禮。乃畫佛像披於背上。令沙門禮 T2108_.52.0452a28: 像即爲拜我。後爲震死。葬後復震。出屍題爲 T2108_.52.0452a29: 無道之字。尋爲北代所呑。爲天下笑焉 T2108_.52.0452b01: 齊武帝論沙門抗禮事一首 T2108_.52.0452b02: 齊武帝。大明中勅定林上寺僧法獻。長干寺 T2108_.52.0452b03: 僧玄暢。於三呉沙簡僧尼。時暢獻二僧皆少 T2108_.52.0452b04: 習律檢。不競當世。與武帝共語。毎稱名而不 T2108_.52.0452b05: 坐。後中興僧鍾於乾和殿見帝。帝問。鍾如宜 T2108_.52.0452b06: 鍾。答貧道比苦氣。帝嫌之。迺問尚書王儉。北 T2108_.52.0452b07: 地沙門與王共語。何所稱又正殿坐不。儉答。 T2108_.52.0452b08: 漢魏佛法未是大興。不見記傳。自僞國稍盛 T2108_.52.0452b09: 皆稱貧道亦預坐。及晋初亦然。中代有庾冰 T2108_.52.0452b10: 桓玄等。欲使沙門盡敬。朝議紛紜事皆休寢。 T2108_.52.0452b11: 宋之中朝亦頗令致禮。而尋竟不行。自爾迄 T2108_.52.0452b12: 今。多預坐而稱貧道。帝曰。暢獻二僧道業如 T2108_.52.0452b13: 此。尚自稱名。況復餘者。挹拜則太甚稱名 T2108_.52.0452b14: 亦無嫌。自爾沙門皆稱名於帝王。自暢獻始 T2108_.52.0452b15: 也
T2108_.52.0452b19: 官長等。懸之雜令。至五年南郊謁帝。大張文 T2108_.52.0452b20: 物廣位群僚。于時佛道二衆依前跱立。有勅 T2108_.52.0452b21: 云。條式久行。何因不拜。黄老士女聞便致禮。 T2108_.52.0452b22: 唯僧尼儼然。時興善寺沙門明*贍答帝曰。僧 T2108_.52.0452b23: 等據佛戒。不合禮俗。帝曰。宋武之時僧何致 T2108_.52.0452b24: 拜。*贍曰。宋武狂勃。不拜便有嚴誅。陛下有 T2108_.52.0452b25: 道。不拜不懼顯戮。帝令問對。僧尼遂散。*贍 T2108_.52.0452b26: 明旦至闕重參有司。募敢死者對詔謝過。内 T2108_.52.0452b27: 史爲通昨不拜之罪。帝夷然不述。乃盡京僧 T2108_.52.0452b28: 尼設齋。人別施錢帛。後帝至西郊。顧謂蘇威 T2108_.52.0452b29: 曰。朕謂京師無僧。昨南郊中亦有人焉。拜事 T2108_.52.0452c01: 因寢
T2108_.52.0452c04: 山法師高名碩徳。傷智幢之欲屈。憂戒寶之 T2108_.52.0452c05: 將沈。乃作沙門不敬王者論。論不設敬之儀。 T2108_.52.0452c06: 當時遂寢。然以緝詞隱密援例杳深。後學披 T2108_.52.0452c07: 覽難見文意。聊因暇日輒復申敍。更號福田 T2108_.52.0452c08: 論云 T2108_.52.0452c09: 忽有嘉客來自遠方。遙附桓氏重述前議。主 T2108_.52.0452c10: 人正念久之。抗聲應曰。客似未聞福田之要。 T2108_.52.0452c11: 吾今相爲論之。夫云福田者何也。三寶之謂 T2108_.52.0452c12: 也。功成妙智道登圓覺。佛也。玄理幽寂正教 T2108_.52.0452c13: 精誠。法也。禁戒守眞威儀出俗。僧也。皆是四 T2108_.52.0452c14: 生導首六趣舟航。高越天人重踰金石。譬乎 T2108_.52.0452c15: 珍寶劣相擬議。佛以法主標尊。法以佛師居 T2108_.52.0452c16: 本。僧爲弟子崇是佛法。可謂尊卑同位本末 T2108_.52.0452c17: 共門。語事三種論體一致。處五十之載。弘八 T2108_.52.0452c18: 萬之典。所説指歸唯此至極。寢聲滅影。盡雙 T2108_.52.0452c19: 林之運。刻檀書葉。留一化之軌。聖賢間起 T2108_.52.0452c20: 禀學相承。和合爲群住持是寄。金人照於漢 T2108_.52.0452c21: 殿。像法通於洛浦。並宗先覺倶襲舊章。圖方 T2108_.52.0452c22: 外以發心。棄世間而立徳。官榮無以動其意。 T2108_.52.0452c23: 親屬莫能累其報。衣則裁於壞色。髮則落 T2108_.52.0452c24: 於毀容。不戴冠而作儀。豈束帶而爲飾。上天 T2108_.52.0452c25: 之帝猶恒設禮。下土之王固當致敬。有經有 T2108_.52.0452c26: 律斯法未殊。若古若今其道無滯。推帝王之 T2108_.52.0452c27: 重。亞神祇之大。八荒欽徳四海歸仁。僧尼朝 T2108_.52.0452c28: 拜非所聞也。如懷異旨請陳雅見 T2108_.52.0452c29: 客曰。周易云。天地之大徳曰生。聖人之大寶 T2108_.52.0453a01: 曰位。老子云。域中有四大。王居一焉。竊以。 T2108_.52.0453a02: 莫非王土。建之以國。莫非王臣。繋之以主。則 T2108_.52.0453a03: 天法地覆載兆民。方春比夏生長萬物。照以 T2108_.52.0453a04: 日月之光。潤以雲雨之氣。六合則咸宗如海。 T2108_.52.0453a05: 百姓則共仰如辰。戎夷革面馬牛迴首。蛇尚 T2108_.52.0453a06: 荷於隋侯。魚猶感於漢帝。豈有免其編戸假 T2108_.52.0453a07: 其法門忘度脱之寛仁。遺供養之弘造。高大 T2108_.52.0453a08: 自許卑恭頓廢。譬諸禽獸將何別乎。必若能 T2108_.52.0453a09: 獲神通得成聖果。道被天下理在言外。然今 T2108_.52.0453a10: 空事剔除尚増三毒。虚改服飾猶染六塵。戒 T2108_.52.0453a11: 忍弗修定智無取。有乖明誨不異凡俗。詎應 T2108_.52.0453a12: 恃宣讀之勞而抗禮萬乘。藉形容之別而闕 T2108_.52.0453a13: 敬一人。昔比丘接足於居士。菩薩稽首於慢 T2108_.52.0453a14: 衆。斯文復彰其趣。安在如以權道難沿佛性 T2108_.52.0453a15: 可尊。況是君論云。非神降伯陽開萬齡之 T2108_.52.0453a16: 範。仲尼敷百王之則。至於謁拜必遵朝典。 T2108_.52.0453a17: 猶有沙門敢爲凌慢。此而可忍。孰可容乎。 T2108_.52.0453a18: 弊風難革惡流易久。不遇明皇誰能刊正。忽 T2108_.52.0453a19: 起非常之變。多招無信之譏。至言有憑。幸垂 T2108_.52.0453a20: 詳覽 T2108_.52.0453a21: 主人曰。吾所立者内也。子所難者外也。内則 T2108_.52.0453a22: 通於法理。外則局於人事。相望懸絶詎可同 T2108_.52.0453a23: 年。斯謂學而未該聞而不洽。子之所惑吾當 T2108_.52.0453a24: 爲辯。試擧其要總有七條。無徳不報一也。無 T2108_.52.0453a25: 善不攝二也。方便無礙三也。寂滅無榮四也。 T2108_.52.0453a26: 儀不可越五也。服不可亂六也。因不可忘七 T2108_.52.0453a27: 也。初之四條對酬難意。後之三條引出成式。 T2108_.52.0453a28: 吾聞天不言而四時行。王不言而萬國治。帝 T2108_.52.0453a29: 有何力民無能名。成而不居爲而不恃。斯乃 T2108_.52.0453b01: 先王之盡善。大人之至徳。同霑庶類齋預率 T2108_.52.0453b02: 賓。幸殊草木差非蟲鳥。戴圓履方俯仰懷惠。 T2108_.52.0453b03: 食粟飮水飽滿銜澤。況復矜許出家慈聽入 T2108_.52.0453b04: 道。斷麁業於已往。祈妙果於將來。既蒙重 T2108_.52.0453b05: 恩還思厚答。方憑萬善之益。豈在一身之敬。 T2108_.52.0453b06: 追以善答稱報乃深。微以身敬收利蓋淺。 T2108_.52.0453b07: 良由僧失軌儀俗減餘慶。僧不拜俗佛已明 T2108_.52.0453b08: 言。若知可信理當遵立。如謂難依事應除廢。 T2108_.52.0453b09: 何容崇之欲求其福。卑之復責其禮。即令從 T2108_.52.0453b10: 禮便同其俗。猶云請福未見其潤。此則存而 T2108_.52.0453b11: 似棄僧而類民。非白非黒無所名也。是謂第 T2108_.52.0453b12: 一無徳不報。法既漸衰人亦稍末。罕有其聖。 T2108_.52.0453b13: 誠如所言。雖處凡流仍持忍鎧。縱虧戒學尚 T2108_.52.0453b14: 談智典。如塔之貴似佛之尊。歸之則善生。毀 T2108_.52.0453b15: 之則罪積。猛心始發。割愛難而能捨。弘願終 T2108_.52.0453b16: 期。成覺迥而能趣。斯故剔髮之辰天魔遙 T2108_.52.0453b17: 慴。染衣之日帝釋遠懽。妓女聊披無漏遂 T2108_.52.0453b18: 滿。醉人暫剪有縁即結。龍子頼而息驚。象王 T2108_.52.0453b19: 見而止怖。威靈斯在儀服是因。幼未受具對 T2108_.52.0453b20: 揚佛旨。小不可輕光顯僧力。波離既度釋子 T2108_.52.0453b21: 伏心。尼陀亦歸匿王屈意。乃知若老若少可 T2108_.52.0453b22: 師者法。無賤無豪所存者道。然賢愚之際默 T2108_.52.0453b23: 語之間。生熟相似去取非易。肉眼分別恐不 T2108_.52.0453b24: 逢實。信心平等或有値眞。纔滿四人即成一 T2108_.52.0453b25: 衆。僧既弘納佛亦通在。食看沸水之異。方遣 T2108_.52.0453b26: 施僧。衣見織金之奇。乃令奉衆。僧之威徳不 T2108_.52.0453b27: 亦大矣。足可以號良田之最爲聖教之宗。是 T2108_.52.0453b28: 謂第二無善不攝。若論淨名之功早昇雲地。 T2108_.52.0453b29: 臥疾之意本超世境。久行神足咸歎辯才。新 T2108_.52.0453c01: 學頂禮誠謝法施。事是權宜式非常准。隨時 T2108_.52.0453c02: 暫變其例乃多。別有空藏弗恭如來無責。沙 T2108_.52.0453c03: 彌志願和上推奉。一往直觀悉可驚怪。再尋 T2108_.52.0453c04: 釋典莫匪通塗。不輕大士獨興高跡。驚彼上 T2108_.52.0453c05: 慢之流。設茲下心之拜。偏行一道直用至誠。 T2108_.52.0453c06: 既非三慧詎是恒式。因機作法足爲希有。假 T2108_.52.0453c07: 弘教化難著律儀。大聖發二智之明。制五篇 T2108_.52.0453c08: 之約。廢其爵齒存其戒夏。始終通訓利鈍齊 T2108_.52.0453c09: 仰。耆幼有序先後無雜。未以一士別業。而令 T2108_.52.0453c10: 七衆普行。不然之理分明可見。昔妻死歌而 T2108_.52.0453c11: 鼓盆。身葬瀛而土。此亦匹夫之節。豈概 T2108_.52.0453c12: 明王之制乎。況復覺典沖邃聖言幽密。局 T2108_.52.0453c13: 執一邊殊乖四辯。是謂第三方便無礎。且復 T2108_.52.0453c14: 周之柱史久牽王役。魯之司冠已居國宰。宗 T2108_.52.0453c15: 歸道徳始曰無名。訓在詩書終云不作。祖述 T2108_.52.0453c16: 堯舜憲章文武。鞠躬恭敬非此而誰。巣許之 T2108_.52.0453c17: 風望古仍邁。夷齊之操擬今尚迫焉似高攀 T2108_.52.0453c18: 十力遠度四流。厭斯有爲之苦。欣彼無餘之 T2108_.52.0453c19: 滅。不繋慮於公庭。未流情於王事。自然解脱。 T2108_.52.0453c20: 固異儒老之儔矣。是謂第四寂滅無榮。至如 T2108_.52.0453c21: 祭祀鬼神望秩川嶽。國容盛典書契美談。神 T2108_.52.0453c22: 輩爲王所敬。僧猶莫致於禮。僧衆爲神所禮。 T2108_.52.0453c23: 王寧反受於敬。上下參差翻違正法。衣裳顛 T2108_.52.0453c24: 倒何足相方。令神擁護之來。在僧祈請之至。 T2108_.52.0453c25: 會關呪力竟無拜理。是謂第五儀不可越。本 T2108_.52.0453c26: 皇王之奮起。必眞人之託生。上徳雖祕於淨 T2108_.52.0453c27: 心。外像仍標於俗状。是以道彰緇服則情勤 T2108_.52.0453c28: 宜猛業隱玄門則形恭應絶。求之故實備有前 T2108_.52.0453c29: 聞。國主頻婆父王淨飯。昔之斯等咸已克聖。 T2108_.52.0454a01: 專修信順毎事歸依。縱見凡僧還想崇佛。不 T2108_.52.0454a02: 以跪親爲孝。許非不孝之罪。不以拜君爲敬。 T2108_.52.0454a03: 豈是不敬之愆。所法自殊所篤已別。體無混 T2108_.52.0454a04: 雜制從於此。是謂第六服不可亂。謹案多羅 T2108_.52.0454a05: 妙典釋迦眞説。乃云。居刹利而稱尊。藉般若 T2108_.52.0454a06: 而爲護。四信不壞十善無虧。奉佛事僧積功 T2108_.52.0454a07: 累徳。然後日精月像之降。赤光白氣之感。 T2108_.52.0454a08: 金輪既轉珠寶復懸。膺天順民御圖握鏡。始 T2108_.52.0454a09: 開五常之術。終弘八政之道。亦宜覆觀宿命 T2108_.52.0454a10: 追憶本因。敬佛教而崇僧寶。益戒香而増慧 T2108_.52.0454a11: 力。自可天基轉高。比梵宮之遠大。聖壽恒固。 T2108_.52.0454a12: 同劫石之長久。然則雷霆勢極龍虎威隆。慶 T2108_.52.0454a13: 必頼兼赫便怒及。出言布令風行草偃。既抑 T2108_.52.0454a14: 僧禮誰敢鱗張。但恐有損冥功無資盛業。竭 T2108_.52.0454a15: 誠盡命如斯而已。是謂第七因不可忘。略宣 T2108_.52.0454a16: 吾志粗除子惑。欲得博聞宜尋大典 T2108_.52.0454a17: 客曰。主人向之所引理例寔繁自雖庸暗頗 T2108_.52.0454a18: 亦承覽。文總幽明辯包内外。所謂祭典尚有 T2108_.52.0454a19: 餘惑。周易云。一陰一陽之謂道。陰陽不測之 T2108_.52.0454a20: 謂神。竊以。昧隱神路隔絶人境。欲行祠法要 T2108_.52.0454a21: 藉禮官。本置奉常專司太祝。縱知鬼事終入 T2108_.52.0454a22: 臣伍。眞佛已潜聖僧又滅。空信冥道全渉幽 T2108_.52.0454a23: 神。季葉凡夫薄言迴向。共視閑逸相學剃 T2108_.52.0454a24: 剪。職掌壇會。所以加其法衣。主守塔坊。所 T2108_.52.0454a25: 以蠲其俗役。纔觸王網即墜民貫。既同典禮 T2108_.52.0454a26: 詎合稱寶。朝敬天子固是恒儀。苦執強梁定 T2108_.52.0454a27: 非通識。宋氏舊制其風不遠。唯應相襲。更欲 T2108_.52.0454a28: 何辭 T2108_.52.0454a29: 主人曰。客但知其一。未曉其二。請息攀縁少 T2108_.52.0454b01: 加聽採。吾聞鬼者歸也。死之所入。神者靈 T2108_.52.0454b02: 也。形之所宗。鬼劣於人唯祇惡趣。神勝於色 T2108_.52.0454b03: 普該情道。心有靈智。稱之曰神。隱而難知。謂 T2108_.52.0454b04: 爲不測。銓其體用或動或靜。品其性欲有陰 T2108_.52.0454b05: 有陽。周易之旨。蓋此之故。殊塗類於一氣。微 T2108_.52.0454b06: 言闕於六識。設教之漸斷可知焉。鬼報冥通 T2108_.52.0454b07: 潜來密去。標以神號特用茲耳。嘗試言之。 T2108_.52.0454b08: 受父母之遺。禀乾坤之分。可以存乎氣。可以 T2108_.52.0454b09: 立乎形。至若已之神道。必是我之心業。未曾 T2108_.52.0454b10: 感之於乾坤得之於父母。識含胎藏彌亘虚 T2108_.52.0454b11: 空。意帶熏習漫盈世界。去而復生。如火焔之 T2108_.52.0454b12: 連出。來而更逝。若水波之續轉。根之莫見其 T2108_.52.0454b13: 始。究之豈覿其終。濁之則爲凡。澄之則爲聖。 T2108_.52.0454b14: 神理幽細固難詳矣。神之最高謂之大覺。思 T2108_.52.0454b15: 議所弗得名相孰能窮。眞身本無遷謝。生盲 T2108_.52.0454b16: 自不瞻覩。託想追於舊蹤。傾心翫於遺法。若 T2108_.52.0454b17: 欲荷傳持之任。啓要妙之門。頼此僧徒膺茲 T2108_.52.0454b18: 佛付。假慈雲爲内影。憑帝威爲外力。玄風遠 T2108_.52.0454b19: 及。至於是乎。教通三世衆別四部。二從於道 T2108_.52.0454b20: 二守於俗。從道則服像尊儀。守俗則務典供 T2108_.52.0454b21: 事。像尊謂比丘比丘尼也。典供謂優婆塞優 T2108_.52.0454b22: 婆夷也。所像者尊則未參神位。所典者供則 T2108_.52.0454b23: 下預臣班。原典供之人。同主祭之役。吾非當 T2108_.52.0454b24: 職子何錯引。由子切言發吾深趣。理既明矣。 T2108_.52.0454b25: 勿復惑諸在宋之季。暫行此抑彼亦乖眞不 T2108_.52.0454b26: 煩渉論。邊鄙風俗未見其美忽遣同之可怪 T2108_.52.0454b27: 之極 T2108_.52.0454b28: 客曰。有旨哉斯論也。蒙告善道。請從退歸 T2108_.52.0454b29: 論曰。桓庾二君之威權。可謂迴天轉日矣。而 T2108_.52.0454c01: 何王執理終竟不屈。向使佛教有妖妄。二公 T2108_.52.0454c02: 不體悟。孰能若此逆鱗耶。仲尼云。歳寒而 T2108_.52.0454c03: 後知松柏之後凋。誠哉遠法師。骨梗罕輩望 T2108_.52.0454c04: 重當年。向無雅論理擧。曷以傾桓楚之心乎。 T2108_.52.0454c05: 觀其遺文。足知若人之命代必死而可作余 T2108_.52.0454c06: 歸衆爲之。宋孝武晩年。鳳徳既衰百姓失望。 T2108_.52.0454c07: 受臣下扇動。抑高尚之跡渙汗設而不行者。 T2108_.52.0454c08: 何豈非悖理而然乎。僞夏政虐淫刑愈於商 T2108_.52.0454c09: 紂。皇天降罰不亦宜哉。王儉獻讜言於齊君。 T2108_.52.0454c10: 明*贍陳切對於隋后。竟全方外之節。諒道藉 T2108_.52.0454c11: 人弘者歟。琮上人福田論。理例宏博恢張教 T2108_.52.0454c12: 義美矣 T2108_.52.0454c13: 余綿鏡前哲垂文。足爲後賢准的。望古追慨。 T2108_.52.0454c14: 因而編録焉 T2108_.52.0454c15: 賛曰。猗歟何君。拔萃出群。危言輔政。克著 T2108_.52.0454c16: 元勳。美哉王令歸心至極。不憚威權確乎秉 T2108_.52.0454c17: 直。遠公孤潔不濇在涅。書論既陳桓楚屈 T2108_.52.0454c18: 節。孝武縱欲赫連肆暴。拒諫淫刑詳諸雅 T2108_.52.0454c19: 誥。王儉獻可齊后是思。*贍僧切對隋君納 T2108_.52.0454c20: 之。洛濱高士飛文擅美。見重當今良有以 T2108_.52.0454c21: 矣
T2108_.52.0454c24: T2108_.52.0454c25: T2108_.52.0454c26: T2108_.52.0454c27: *弘福寺沙門釋彦悰纂録
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