INBUDS
廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 52
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T2103_.52.0246a01: 留思給園。遂以匠物之餘親迂睿＊指。正名之
T2103_.52.0246a02: 末特繕嘉題。僧等荷鎔施之恩。緘紹隆之
T2103_.52.0246a03: 澤。爰初肅召載惕中襟。伏以
T2103_.52.0246a04: 聖旨難晞玄津罕渉。空思側管。嗟混沌之未
T2103_.52.0246a05: 開。寔頼呌閽。時象罔其如得。蘭臺太史兼左
T2103_.52.0246a06: 侍極應山縣開國侯某。奬鑒弗疲閲覽無滯。
T2103_.52.0246a07: 乃相與搴恕林之英萼。繳耆山之迅羽。搜八
T2103_.52.0246a08: 藏之殊詮。控三點之靈液。用成一部勒爲十
T2103_.52.0246a09: 卷。較其精詣事絶稱言。然以教海既冲法門
T2103_.52.0246a10: 猶廣。雖要妙之旨已具前修。而博贍之文終
T2103_.52.0246a11: 資別録。竊以登荊山者思有獻於連城。遊楚
T2103_.52.0246a12: 濱者願納貢於＊苞匭。況龍宮逸寶照爛於情
T2103_.52.0246a13: 田。鹿苑遺芳芬葩於字葉。苟懷貞藹孰忘薦
T2103_.52.0246a14: 奉。加以成貸有循明規在屬。方四披簡
T2103_.52.0246a15: 則琳瑯畢炫。擬之區別則蘭菊自分。有導斯
T2103_.52.0246a16: 來。譬東瀛之沃澮。各歸所應。類南籥之宮徴。
T2103_.52.0246a17: 以義相屬凡逮十章。章分上下成二十卷。
T2103_.52.0246a18: 經尋一千五百餘軸。義列三百六十餘條。所
T2103_.52.0246a19: 建十章輒成四例。初二立眞俗之境。次雙明
T2103_.52.0246a20: 染淨之由。中四坦修證之塗。後兩垂汲引之
T2103_.52.0246a21: 範。相次爲叙各隷多目。俾大義粲然至言罔
T2103_.52.0246a22: 墜。曖千門之列敞。侈百隧之兼儲。同夫曉
T2103_.52.0246a23: 宿編。珠誠不倫而磊落。春叢綴錦諒非工而
T2103_.52.0246a24: 彬布。寔由玄覽深契。故使奧旨冥歸。伊其不
T2103_.52.0246a25: 紊抑有憑矣。然則一毛可以知鳳彩。故所録
T2103_.52.0246a26: 未多。雙飛不足罄鳧洲。故餘美難極。既限
T2103_.52.0246a27: 金口之誨。良無玉屑之譏。其間掎削豪芒斟
T2103_.52.0246a28: 酌去取。恐貽謬於千里。毎加審於三復。粤
T2103_.52.0246a29: 以龍朔三年五月十七日首奉綸言。迄今麟
T2103_.52.0246b01: 徳元年五月四日。前後二部汗青畢具。前則
T2103_.52.0246b02: 簡而能暢。後則博而無雜。庶可以振釋網之
T2103_.52.0246b03: 宏綱。總法門之要鍵。開息心之勝躅。備多聞
T2103_.52.0246b04: 之靈囿。伏願醍醐上味永沃宸衷。般若明珠
T2103_.52.0246b05: 長輝睿握。斯文不墜。眞宗與日月倶懸。茲福
T2103_.52.0246b06: 無疆。寶祚將穹壤齊固云爾
T2103_.52.0246b07: 禪林妙記後集總目凡十章
T2103_.52.0246b08: 一眞性 二假縁 三流染 四即淨 五觀
T2103_.52.0246b09: 門 六行法 七乘位 八極果 九教力
T2103_.52.0246b10: 十化功
T2103_.52.0246b11: 右一一章管多法聚
T2103_.52.0246b12: 法苑珠林序 朝議大夫行中臺司元大夫
T2103_.52.0246b13: 隴西李儼字仲思撰
T2103_.52.0246b14: 自夫六爻爰起八卦成列。肇有書契。昭乎訓
T2103_.52.0246b15: 典。鳳篆龍圖金簡玉字。百家異轍萬卷分區。
T2103_.52.0246b16: 雖理究精微言殫物範。而紀情括性未出於
T2103_.52.0246b17: 寰中。原始要終詎該於俗外。亦有藏史之説
T2103_.52.0246b18: 園吏之談。寶經浮誕錦籍紆怪。同鏤氷而無
T2103_.52.0246b19: 成。若書空而匪實。與夫貫華妙旨寫葉玄
T2103_.52.0246b20: 詞。二乘之宏博八藏之沈祕。競以淺深較其
T2103_.52.0246b21: 優劣。亦猶蟻垤之小比峻於嵩華。牛涔之微
T2103_.52.0246b22: 爭長於江漢。夫其顯了之義隱密之規。解脱
T2103_.52.0246b23: 之門總持之苑。前際後際並契眞如。初心末
T2103_.52.0246b24: 心咸歸正覺。導迷生於慾海。情塵共心垢同
T2103_.52.0246b25: 消。引窮子於慈室。衣寶與髻珠雙至。化溢
T2103_.52.0246b26: 恒沙之境。功被微塵之劫。大哉至矣。不可得
T2103_.52.0246b27: 而稱焉。洎偕雨徴周佩日通漢。蔡愔西渉竺
T2103_.52.0246b28: 蘭東遊。金口之詞寶臺之旨。盈縑積籀被乎
T2103_.52.0246b29: 中域。而卷軸繁夥條流深曠。實相眞源卒
T2103_.52.0246c01: 難詳覽。曁我皇唐造物聖上君臨。玄教聿宣
T2103_.52.0246c02: 緇徒允合。傳輝寫液照潤區宇。梵響誦音喝
T2103_.52.0246c03: 咽都甸。弘宣之盛指喩難極。屬有西明大徳
T2103_.52.0246c04: 道世法師者字玄惲。釋門之領袖也。幼嶷聚
T2103_.52.0246c05: 砂。落飾綵衣之歳。慈殷接蟻。資成具受之壇。
T2103_.52.0246c06: 戒品圓明。與呑珠而等護。律儀精曉。隨照鏡
T2103_.52.0246c07: 而同欣。愛慕大乘洞明實相。爰以英博召居
T2103_.52.0246c08: 西明。遂以五部餘＊閑三藏遍覽。以爲古今綿
T2103_.52.0246c09: 代制作多人。雖雅趣佳詞無足於＊博記。所
T2103_.52.0246c10: 以搴文囿之菁華。嗅大義之瞻蔔。以類編録。
T2103_.52.0246c11: 號曰法苑珠林。總一百篇。勒成十帙。義豐文
T2103_.52.0246c12: 約。紐虞氏之博要。跡宣道鏡。晞祐上之弘明。
T2103_.52.0246c13: 其言以美其道斯著。擧至賾而無遺。包妙門
T2103_.52.0246c14: 而必盡。粤以
T2103_.52.0246c15: 大唐麟徳三年歳在攝提律惟沽洗三月
T2103_.52.0246c16: 十日。纂集斯畢。庶使緝玄詞者探卷而得意
T2103_.52.0246c17: 珠。軌正道者披文而飮甘露。繹之以知微。觀
T2103_.52.0246c18: 之而覩隩。與環景而齊照。將琁穹而共久
T2103_.52.0246c19: 廣弘明集卷第二十
T2103_.52.0246c20:
T2103_.52.0246c21:
T2103_.52.0246c22:
T2103_.52.0246c23:廣弘明集卷第二十一
T2103_.52.0246c24: 大唐西明寺沙門釋道宣撰
T2103_.52.0246c25: 法義篇第四之四
T2103_.52.0246c27: 昭明謝勅齎水犀如意啓 昭明太子解二
T2103_.52.0247a18: 解法身義一章 招提寺釋慧琰諮法身義
T2103_.52.0247a24: 啓 謝勅齎制旨大涅槃經講疏啓 謝勅
T2103_.52.0247a25: 齎制旨大集經講疏啓 晋安王與廣信候
T2103_.52.0247a26: 書述聽講事 晋安王與廣信候書重述内
T2103_.52.0247a27: 教 廣信候蕭映答王心要
T2103_.52.0247a28: 答雲法師請開講書 梁昭明太子統
T2103_.52.0247a29: 覽近示。知欲見令道義。夫釋教凝深至理淵
T2103_.52.0247b01: 粹。一相之道杳然難測。不二之門寂焉無響。
T2103_.52.0247b02: 自非深逹玄宗精解妙義。若斯之處豈易輕
T2103_.52.0247b03: 辨。至於宣揚正教。在乎利物耳。弟子之於内
T2103_.52.0247b04: 義。誠自好之樂之。然鉤深致遠。多所未悉。爲
T2103_.52.0247b05: 利之理。蓋何足論。諸僧並入法門。遊道日廣。
T2103_.52.0247b06: 至於法師。彌不俟説。云欲見餐禀。良所未喩。
T2103_.52.0247b07: 想得此意。不復多云。統和南
T2103_.52.0247b08: 釋法雲啓。殿下以生知上識。精義入神。自
T2103_.52.0247b09: 然勝辯。妙談出俗。毎一往復闔筵心醉。眞令
T2103_.52.0247b10: 諸天讃善。實使釋梵雨華。貧道雖幼知向方。
T2103_.52.0247b11: 而長無成業。簉之濫吹聖明。而識慚無退者。
T2103_.52.0247b12: 豈不願餐幽致。敢祈仰者。誠在希聞妙説。今
T2103_.52.0247b13: 猥蒙答旨。未許群情。退思輕脱用深悚懼。渇
T2103_.52.0247b14: 仰有實飢虚非假。循思檢願重以祈聞。唯希
T2103_.52.0247b15: 甘露當開。用得永祛鄙吝。伏願四弘本誓。曲
T2103_.52.0247b16: 允三請。殷勤謹啓
T2103_.52.0247b17: 重覽來示。知猶欲令述義。不辨爲利具如
T2103_.52.0247b18: 前言。甘露之開彌慚來説。若止是略標義宗。
T2103_.52.0247b19: 無爲不爾。但愧以魚目擬法師之夜光耳。統
T2103_.52.0247b20: 和南
T2103_.52.0247b21: 謝勅齎水犀如意啓
T2103_.52.0247b22: 臣統啓。應勅左右佰佛掌。奉宣勅旨。垂齎
T2103_.52.0247b23: 水犀如意一柄。式是道義所須。白玉照采方
T2103_.52.0247b24: 斯非貴。珊瑚挺質匹此未珍。雕剞既成先被
T2103_.52.0247b25: 庸薄。如蒙漢帝之簪。似獲趙堯之印。謹仰承
T2103_.52.0247b26: 威神陳諸講席。方使歡喜羅漢懷棄缽之嗟。
T2103_.52.0247b27: 王式碩儒折驪駒之＊辯。熊飾寶刀。子桓恧
T2103_.52.0247b28: 其大齎。犛牛輕拂。張敞慚其舊儀。殊恩特降
T2103_.52.0247b29: 伏深荷躍。不任下情。謹啓事以聞。謹啓
T2103_.52.0247c02: 二諦理實深玄。自非虚懷。無以通其弘遠。明
T2103_.52.0247c03: 道之方。其由非一。擧要論之不出境智。或時
T2103_.52.0247c04: 以境明義。或時以智顯行。至於二諦即是就
T2103_.52.0247c05: 境明義。若迷其方三有不絶。若逹其致萬累
T2103_.52.0247c06: 斯遣。所言二諦者。一是眞諦。二名俗諦。眞諦
T2103_.52.0247c07: 亦名第一義諦。俗諦亦名世諦。眞諦俗諦以
T2103_.52.0247c08: 定體立名。第一義諦世諦以褒貶立目。若以
T2103_.52.0247c09: 次第言説。應云一眞諦。二俗諦。一與二合。數
T2103_.52.0247c10: 則爲三。非直數過於二。亦名有前後。於義非
T2103_.52.0247c11: 便。眞既不因俗而有。俗亦不由眞而生。正可
T2103_.52.0247c12: 得言一眞一俗。眞者是實義。即是平等更無
T2103_.52.0247c13: 異法。能爲雜間。俗者即是集義。此法得生。浮
T2103_.52.0247c14: 僞起作。第一義者。就無生境中別立美名。言
T2103_.52.0247c15: 此法最勝最妙無能及者。世者以隔別爲義。
T2103_.52.0247c16: 生滅流動無有住相。涅槃經言。出世人所知
T2103_.52.0247c17: 名第一義諦。世人所知名爲世諦。此即文證
T2103_.52.0247c18: 褒貶之理。二諦立名差別不同。眞俗世等以
T2103_.52.0247c19: 一義説。第一義諦以二義説。正言此理徳既
T2103_.52.0247c20: 第一義亦第一。世既浮僞更無有義。所以但
T2103_.52.0247c21: 立世名。諦者以審實爲義。眞諦審實是眞。俗
T2103_.52.0247c22: 諦審實是俗。眞諦離有離無。俗諦即有即無。
T2103_.52.0247c23: 即有即無斯是假名。離有離無此爲中道。眞
T2103_.52.0247c24: 是中道。以不生爲體。俗既假名。以生法爲
T2103_.52.0247c25: 體
T2103_.52.0247c26: 南澗寺慧超諮曰。浮僞起作名之爲俗。離於
T2103_.52.0247c27: 有無名之爲眞。未審浮僞爲當與眞一體爲
T2103_.52.0247c28: 當有異。令旨答曰。世人所知生法爲體。出世
T2103_.52.0247c29: 人所知不生爲體。依人作論。應如是説。若論
T2103_.52.0248a01: 眞即有是空。俗指空爲有。依此義明不得別
T2103_.52.0248a02: 異。又諮。眞俗既云一體。未審眞諦亦有起動。
T2103_.52.0248a03: 爲當起動自動不關眞諦。令旨又答。眞理寂
T2103_.52.0248a04: 然無起動相。凡夫惑識自横見起動。又諮。未
T2103_.52.0248a05: 審有起動而凡夫横見。無起動而凡夫横見。
T2103_.52.0248a06: 令旨又答。若有起動則不名横見。以無動而
T2103_.52.0248a07: 見動所以是横見。又諮。若法無起動則唯應
T2103_.52.0248a08: 一諦。令旨又答。此理常寂此自一諦。横見起
T2103_.52.0248a09: 動復是一諦。准應有兩不得言一。又諮。爲
T2103_.52.0248a10: 有横見爲無横見。令旨又答。依人爲語有此
T2103_.52.0248a11: 横見。又諮。若依人語故有横見。依法爲談不
T2103_.52.0248a12: 應見動。令旨又答。法乃無動。不妨横者自見
T2103_.52.0248a13: 其動
T2103_.52.0248a14: 丹陽尹晋安王蕭綱諮曰。解旨依人爲辨有
T2103_.52.0248a15: 生不生。未審浮虚之與不生。只是一體爲當
T2103_.52.0248a16: 有異。令旨答曰。凡情所見見其起動。聖人所
T2103_.52.0248a17: 見見其不生。依仁爲論乃是異體。若語相即
T2103_.52.0248a18: 則不成異。具如向釋不復多論。又諮。若眞不
T2103_.52.0248a19: 異俗。俗不異眞。豈得俗人所見生法爲體。聖
T2103_.52.0248a20: 人所見不生爲體。令旨答。即俗知眞。即眞
T2103_.52.0248a21: 見俗。就此爲談自成無異。約人辨見自有生
T2103_.52.0248a22: 不生殊。又諮。未審俗諦之體既云浮幻。何得
T2103_.52.0248a23: 於眞實之中見此浮幻。令旨答。眞實之體自
T2103_.52.0248a24: 無浮幻。惑者横構。謂之爲有。無傷眞實體自
T2103_.52.0248a25: 虚玄。又諮。聖人所見見不流動。凡夫所見自
T2103_.52.0248a26: 見流動。既流不流異。愚謂不得爲一。令旨答。
T2103_.52.0248a27: 不謂流不流各是一體。正言凡夫於不流之
T2103_.52.0248a28: 中横見此流。以是爲論可得成一。又諮。眞寂
T2103_.52.0248a29: 之體本自不流。凡夫見流不離眞體。然則但
T2103_.52.0248b01: 有一眞不成二諦。令旨答。體恒相即理不得
T2103_.52.0248b02: 異。但凡見浮虚聖覩眞寂。約彼凡聖可得立
T2103_.52.0248b03: 二諦名
T2103_.52.0248b04: 招提寺慧琰諮曰。凡夫見俗以生法爲體。聖
T2103_.52.0248b05: 人見眞以不生爲體。未審生與不生。但見其
T2103_.52.0248b06: 異復依何義而得辨一。令旨答曰。凡夫人於
T2103_.52.0248b07: 無搆有。聖人即有＊辨無。有無相即此談一
T2103_.52.0248b08: 體。又諮。未審此得談一。一何所名。令旨答。
T2103_.52.0248b09: 正以有不異無無不異有。故名爲一更無異
T2103_.52.0248b10: 名。又諮。若無不異有。有不異無。但見其一。
T2103_.52.0248b11: 云何爲二。令旨答。凡夫見有聖人見無。兩見
T2103_.52.0248b12: 既分以茲成二。又諮。聖人見無無可稱諦。
T2103_.52.0248b13: 凡夫見有何得稱諦。令旨答。聖人見無在聖
T2103_.52.0248b14: 爲諦。凡夫審謂爲有。故於凡爲諦
T2103_.52.0248b15: 棲玄寺曇宗諮曰。聖人爲見世諦爲不見世
T2103_.52.0248b16: 諦。令旨答曰。聖人知凡人見有世諦。若論
T2103_.52.0248b17: 聖人不復見此。又諮。聖人既不見世諦。云何
T2103_.52.0248b18: 以世諦教化衆生。令旨答。聖人無惑自不見
T2103_.52.0248b19: 世諦。無妨聖＊人知凡夫所見。故曲隨物情説
T2103_.52.0248b20: 有二諦。又諮。聖人知凡見世諦。即此凡夫不。
T2103_.52.0248b21: 令旨答。此凡即是世諦。聖人亦不見此凡。又
T2103_.52.0248b22: 諮。聖既不見凡。焉知凡見世諦。令旨答。聖雖
T2103_.52.0248b23: 自無凡。亦能知有凡。自謂爲有。故曲赴其情
T2103_.52.0248b24: 爲説世諦
T2103_.52.0248b25: 司徒從事中郎王規諮曰。未審眞俗既不同。
T2103_.52.0248b26: 豈得相即之義。令旨答。聖人所得自見其無。
T2103_.52.0248b27: 凡人所得自見其有。見自不同。無妨俗不出
T2103_.52.0248b28: 眞外。又諮。未審既無異。質而有二義。爲當義
T2103_.52.0248b29: 離於體。爲當即義即體。令旨答。更不相出名
T2103_.52.0248c01: 爲一體。愚聖見殊自成異義。又諮。凡夫爲但
T2103_.52.0248c02: 見俗亦得見眞。令旨答。止得見俗不得見眞。
T2103_.52.0248c03: 又諮。體既相即寧不覩眞。令旨答。凡若見眞
T2103_.52.0248c04: 不應覩俗。覩俗既妄焉得見眞
T2103_.52.0248c05: 靈根寺僧遷諮曰。若第一以無過爲義。此是
T2103_.52.0248c06: 讃嘆之名。眞離於俗亦應是讃嘆之名。令旨
T2103_.52.0248c07: 答曰。即此體眞。不得言嘆。第一義諦既更立
T2103_.52.0248c08: 美名。所以是嘆。又諮。無勝我者既得稱讃嘆。
T2103_.52.0248c09: 我體即眞。何故非嘆。令旨答。無勝我者所以
T2103_.52.0248c10: 得稱讃。我體即眞亦是我眞。故非讃嘆。又
T2103_.52.0248c11: 諮。我無過者。所以得稱讃嘆。我是不僞何得
T2103_.52.0248c12: 非讃。令旨答。不僞眞是當體之名。如人體
T2103_.52.0248c13: 義謂之解義。正足稱其實體。豈成讃嘆。又諮。
T2103_.52.0248c14: 此法無能出者。焉得即是讃嘆。令旨答。既云
T2103_.52.0248c15: 無出。非讃如何
T2103_.52.0248c16: 羅平侯蕭正立諮曰。未審俗諦是生法以不。
T2103_.52.0248c17: 令旨答曰。俗諦之體正是生法。又諮。俗既横
T2103_.52.0248c18: 見。何得有生。令旨答。横見爲有。所以有生。
T2103_.52.0248c19: 又諮。横見爲有。實自無法。實既無法説何爲
T2103_.52.0248c20: 生。令旨答。即此生法名爲横見。亦即此横見
T2103_.52.0248c21: 名爲生法。又諮。若是横見不應有生。若必有
T2103_.52.0248c22: 生名何横見。令旨答。既云横見。實自無生。
T2103_.52.0248c23: 但横見爲有。有此横生
T2103_.52.0248c24: 衡山侯蕭恭諮曰。未審第一義諦既有義目。
T2103_.52.0248c25: 何故世諦獨無義名。令旨答曰。世既浮俗無
T2103_.52.0248c26: 義可辨。又諮。若無義可辨。何以稱諦。令旨
T2103_.52.0248c27: 答。凡俗審見。故立諦名。又諮。若凡俗見有
T2103_.52.0248c28: 得受諦名。亦應凡俗見有得安義字。令旨答。
T2103_.52.0248c29: 凡俗審見。故諦名可立。浮俗無義。何得強字
T2103_.52.0249a01: 爲義。又諮。浮俗雖無實義。不無浮俗之義。既
T2103_.52.0249a02: 有此浮俗。何得不受義名。令旨答。正以浮俗
T2103_.52.0249a03: 故無義可＊辨。若有義可＊辨何名浮俗
T2103_.52.0249a04: 中興寺僧懷諮曰。令旨解言。眞不離俗。俗不
T2103_.52.0249a05: 離眞。未審眞是無相。俗是有相。相無相殊。
T2103_.52.0249a06: 何得同體。令旨答曰。相與無相此處不同。但
T2103_.52.0249a07: 凡所見有。即是聖所見無。以此爲論。可得無
T2103_.52.0249a08: 別。又諮。既是一法。云何得見爲兩。見既有兩
T2103_.52.0249a09: 豈是一法。令旨答。理乃不兩。隨物所見。故得
T2103_.52.0249a10: 有兩。又諮。見既有兩。豈不相違。令旨答。法
T2103_.52.0249a11: 若實兩。可得相違。法常不兩。人見自兩。就此
T2103_.52.0249a12: 作論。焉得相乖。又諮。人見有兩。可説兩人。
T2103_.52.0249a13: 理既是一。豈得有兩。令旨答。理雖不兩而約
T2103_.52.0249a14: 人成兩
T2103_.52.0249a15: 始興王第四男蕭映諮曰。第一義諦其義第
T2103_.52.0249a16: 一。徳亦第一不。令旨答曰。義既第一。徳亦
T2103_.52.0249a17: 第一。又諮。直言第一。已苞徳義。何得復加
T2103_.52.0249a18: 義字以致繁復。令旨答。直言第一在義猶
T2103_.52.0249a19: 昧。第一見義可得盡美。又諮。若加以義字可
T2103_.52.0249a20: 得盡美。何不加以徳字可得盡美。令旨答。第
T2103_.52.0249a21: 一是徳。豈待復加。但加義字則徳義雙美。又
T2103_.52.0249a22: 諮。直稱第一足見其美。偏加義字似有所局。
T2103_.52.0249a23: 令旨答。第一表徳。復加義字。二美倶陳。豈有
T2103_.52.0249a24: 所局
T2103_.52.0249a25: 呉平世子蕭勵諮曰。通旨云。第一義諦世
T2103_.52.0249a26: 諦。褒貶立名。眞俗二諦定體立名。尋眞諦之
T2103_.52.0249a27: 理既妙絶言慮。未審云何有定體之旨。令旨
T2103_.52.0249a28: 答曰。談其無相無眞不眞。寄名相説以眞定
T2103_.52.0249a29: 體。又諮。若眞諦無體。今寄言＊辨體。未審眞
T2103_.52.0249b01: 諦無相。何不寄言辨相。令旨答。寄言辯體猶
T2103_.52.0249b02: 恐貶徳。若復寄言辯相則有累虚玄。又諮。眞
T2103_.52.0249b03: 諦玄虚離於言説。今既稱有眞。豈非寄言辯
T2103_.52.0249b04: 相。令旨答。寄有此名。名自是相。無傷此理無
T2103_.52.0249b05: 相虚寂。又諮。未審此寄言辯體。爲是當理爲
T2103_.52.0249b06: 不當理。令旨答。無名而説名不全當理。又
T2103_.52.0249b07: 諮。若寄言辯名。名不當理。未審此寄將何所
T2103_.52.0249b08: 説。令旨答。雖不當理。爲接引衆生須名相
T2103_.52.0249b09: 説
T2103_.52.0249b10: 宋熙寺慧令諮曰。眞諦以不生爲體。俗諦以
T2103_.52.0249b11: 生法爲體。而言不生即生。生即不生。爲當體
T2103_.52.0249b12: 中相即。爲當義中相即。令旨答云。體中相即。
T2103_.52.0249b13: 義不相即。又諮。義既不即。體云何即。令旨
T2103_.52.0249b14: 答。凡見其有。聖覩其無。約見成異。就體恒
T2103_.52.0249b15: 即。又諮。體既無兩何事須即。令旨答。若體
T2103_.52.0249b16: 無別兩縁見有兩。見既兩異須明體即。又諮。
T2103_.52.0249b17: 若如解旨。果是就人明即。令旨答。約人見爲
T2103_.52.0249b18: 二。二諦所以名生。就人見明即此亦大妨｣
T2103_.52.0249b19: 始興王第五男蕭曄諮曰。眞諦稱眞。是實眞
T2103_.52.0249b20: 不。令旨答曰。得是實眞。又諮。菩薩會眞之
T2103_.52.0249b21: 時。爲忘俗忘眞不。令旨答。忘俗忘眞。故説會
T2103_.52.0249b22: 眞。又諮。若忘俗忘眞故説會眞。忘俗忘眞何
T2103_.52.0249b23: 謂實眞。令旨答。若存俗存眞何謂實眞。正由
T2103_.52.0249b24: 兩遣故謂實眞。又諮。若忘俗忘眞而是實眞。
T2103_.52.0249b25: 亦應忘眞忘俗而是實俗。令旨答。忘俗忘眞
T2103_.52.0249b26: 所以見眞。忘眞忘俗彌見非俗。又諮。菩薩會
T2103_.52.0249b27: 眞。既忘俗忘眞。今呼實眞便成乖理。令旨答。
T2103_.52.0249b28: 假呼實眞。終自忘眞。兩忘稱實。何謂乖理｣
T2103_.52.0249b29: 興皇寺法宣諮曰。義旨云。俗諦是有是無故
T2103_.52.0249c01: 以生法爲體。未審有法有體可得稱生。無是
T2103_.52.0249c02: 無法。云何得有生義。令旨答曰。俗諦有無相
T2103_.52.0249c03: 待而立。既是相待故並得稱生。又諮。若有無
T2103_.52.0249c04: 兩法並稱爲生。生義既一。則有無無異。令旨
T2103_.52.0249c05: 答。倶是凡夫所見故生義得同是有是無。焉
T2103_.52.0249c06: 得不異。又諮。若有無果別。應有生不生。令旨
T2103_.52.0249c07: 答。既相待立名。故同一生義
T2103_.52.0249c08: 程郷侯蕭祇諮曰。未審第一之名。是形待以
T2103_.52.0249c09: 不。令旨答曰。正是形待。又諮。第一無相有
T2103_.52.0249c10: 何形待。令旨答。既云第一。豈得非待。又諮。
T2103_.52.0249c11: 第一是待。既稱第一。世諦待於第一。何不名
T2103_.52.0249c12: 爲第二。若俗諦是待而不稱第二。亦應眞諦
T2103_.52.0249c13: 是待不名第一。令旨答。若稱第一是待。於義
T2103_.52.0249c14: 已足。無假説俗。第二方成相待。又諮。若世諦
T2103_.52.0249c15: 之名不稱第二。則第一之稱無所形待。令旨
T2103_.52.0249c16: 答。第一褒眞。既云相待。世名是待。直置可
T2103_.52.0249c17: 知
T2103_.52.0249c18: 光宅寺法雲諮曰。聖人所知之境。此是眞諦。
T2103_.52.0249c19: 未審能知之智。爲是眞諦。爲是俗諦。令旨答
T2103_.52.0249c20: 曰。能知是智。所知是境。智來冥境得言即眞。
T2103_.52.0249c21: 又諮。有智之人。爲是眞諦。爲是俗諦。令旨
T2103_.52.0249c22: 答。若呼有智之人即是俗諦。又諮。未審俗諦
T2103_.52.0249c23: 之人。何得有眞諦之智。令旨答。聖人能忘於
T2103_.52.0249c24: 俗。所以得有眞智。又諮。此人既冥無生。亦應
T2103_.52.0249c25: 不得稱人。令旨答。冥於無生不得言人。寄名
T2103_.52.0249c26: 相説常自有人
T2103_.52.0249c27: 靈根寺慧令諮曰。爲於眞諦中見有。爲俗諦
T2103_.52.0249c28: 中見有。令旨答曰。於眞諦中横見有俗。又諮。
T2103_.52.0249c29: 俗諦之有爲實爲虚。令旨答。是虚妄之有。又
T2103_.52.0250a01: 諮。爲當見妄。爲當見有。令旨答。見於妄有。
T2103_.52.0250a02: 又諮。無名相中何得見有名相。令旨答。於無
T2103_.52.0250a03: 名相見有名相。所以妄有。又諮。於無名相妄
T2103_.52.0250a04: 見爲有。譬如火熱。惑者言冷。得就熱中有冷
T2103_.52.0250a05: 相不。若於無相而有名相。亦於火中應有此
T2103_.52.0250a06: 冷。令旨答。火自常熱妄見有冷。此自惑不
T2103_.52.0250a07: 嘗異
T2103_.52.0250a08: 湘宮寺慧興諮曰。凡夫之惑。爲當但於眞有
T2103_.52.0250a09: 迷。於俗亦迷。令旨答曰。於眞見有。此是迷
T2103_.52.0250a10: 眞。既見有俗不成迷俗。又諮。若使解俗便成
T2103_.52.0250a11: 解眞。若不解眞豈得解俗。令旨答。眞理虚寂
T2103_.52.0250a12: 惑心不解。雖不解眞何妨解俗。又諮。此心不
T2103_.52.0250a13: 解眞。於眞可是惑。此心既解俗。於俗應非
T2103_.52.0250a14: 惑。令旨答。實而爲語通自是惑。＊辨俗森羅
T2103_.52.0250a15: 於俗中各解
T2103_.52.0250a16: 莊嚴寺僧旻諮曰。三十心中所得空解。爲是
T2103_.52.0250a17: 眞解。爲是俗解。令旨答。可名相似解。又諮。
T2103_.52.0250a18: 未審相似爲眞爲俗。令旨答。習觀無生不名
T2103_.52.0250a19: 俗解。未見無生不名眞解。又諮。若能照之智
T2103_.52.0250a20: 非眞非俗。亦應所照之境非眞非俗。若是非
T2103_.52.0250a21: 眞非俗則有三諦。令旨答。所照之境既即無
T2103_.52.0250a22: 生。無生是眞豈有三諦。又諮。若境即眞境。何
T2103_.52.0250a23: 不智即眞智。令旨答。未見無生故非眞智。何
T2103_.52.0250a24: 妨此智未眞。而習觀眞境。豈得以智未眞而
T2103_.52.0250a25: 使境非眞境
T2103_.52.0250a26: 宣武寺法寵諮曰。眞諦不生不滅。俗諦有生
T2103_.52.0250a27: 有滅。眞俗兩義得言有異。談其法體只得是
T2103_.52.0250a28: 一。未審體從於義。亦得有二不。令旨答曰。體
T2103_.52.0250a29: 亦不得合從於義。又諮。未審就凡聖兩見得
T2103_.52.0250b01: 言兩義。亦就凡聖兩見得言兩體。令旨答。理
T2103_.52.0250b02: 不相異。所以云一。就凡聖兩見。得有二體之
T2103_.52.0250b03: 殊。又諮。若使凡者見有聖人見無。便應凡夫
T2103_.52.0250b04: 但見世諦有。聖人應見太虚無。令旨答。太虚
T2103_.52.0250b05: 亦非聖人所見。太虚得名由於相待。既由待
T2103_.52.0250b06: 生並凡所見。又諮。凡夫所見空有得言是一
T2103_.52.0250b07: 不。令旨答。就凡爲語有實異無。約聖作談無
T2103_.52.0250b08: 不異有
T2103_.52.0250b09: 建業寺僧愍諮曰。俗人解俗爲當解俗參差
T2103_.52.0250b10: 而言解俗。爲當見俗虚假而言解俗。令旨答
T2103_.52.0250b11: 曰。只是見俗參差而言解俗。又諮。俗諦不但
T2103_.52.0250b12: 參差。亦是虚妄。何故解參差而不解虚妄。令
T2103_.52.0250b13: 旨答。若使凡夫解虚妄。即是解眞不解虚妄。
T2103_.52.0250b14: 所以名爲解俗
T2103_.52.0250b15: 光宅寺敬脱諮曰。未審聖人見眞。爲當漸見。
T2103_.52.0250b16: 爲當頓見。令旨答曰。漸見。又諮。無相虚懷。
T2103_.52.0250b17: 一見此現萬相並寂。未審何故見眞得有由
T2103_.52.0250b18: 漸。令旨答曰。自凡之聖。解有淺深眞自虚
T2103_.52.0250b19: 寂。不妨見有由漸。又諮。未審一得無相並忘
T2103_.52.0250b20: 萬有。爲不悉忘。令旨答。一得無相萬有悉忘。
T2103_.52.0250b21: 又諮。一得無相忘萬有者。亦可一得虚懷窮
T2103_.52.0250b22: 彼眞境。不應漸見。令旨答。如來會寂自是窮
T2103_.52.0250b23: 眞。淺行聖人恒自漸見。又諮。若見眞有漸不
T2103_.52.0250b24: 可頓會。亦應漸忘萬有不可頓忘。令旨答。解
T2103_.52.0250b25: 有優劣故有漸見。忘懷無偏故萬有並寂
T2103_.52.0250b27: 法身虚寂。遠離有無之境。獨脱因果之外。
T2103_.52.0250b28: 不可以智知。不可以識識。豈是稱謂所能論
T2103_.52.0250b29: ＊辯。將欲顯理不容默然。故隨從言説。致有
T2103_.52.0250c01: 法身之稱。天竺云逹摩舍利。此土謂之法身。
T2103_.52.0250c02: 若以當體則是自性之目。若以言説則是相
T2103_.52.0250c03: 待立名。法者軌則爲旨。身者有體之義。軌則
T2103_.52.0250c04: 之體故曰法身。略就言説粗陳其體。是常住
T2103_.52.0250c05: 身。是金剛身。重加研覈其則不爾。若定是
T2103_.52.0250c06: 金＊剛即爲名相。定是常住。便成方所。所謂
T2103_.52.0250c07: 常住。本是寄名稱曰金剛。本是譬説。及談
T2103_.52.0250c08: 實體。則性同無生。故云佛身無爲不墮法。
T2103_.52.0250c09: 故涅槃經説。如來之身非身。是身無量無邊
T2103_.52.0250c10: 無有足迹。無知無形畢竟清淨。無知清淨而
T2103_.52.0250c11: 不可爲無垢。稱曰妙有而復非有。離無離有
T2103_.52.0250c12: 所謂法身
T2103_.52.0250c13: 招提寺慧琰諮曰。未審法身無相不應有體。
T2103_.52.0250c14: 何得用體以釋身義。令旨答。無名無相乃無
T2103_.52.0250c15: 體可論。寄以名相不無妙體。又諮。若寄以名
T2103_.52.0250c16: 相不無妙體。則寄以名相不成無相。令旨答。
T2103_.52.0250c17: 既云寄以名相。足明理實無相。又諮。若寄以
T2103_.52.0250c18: 名相而理實無相。理既無相云何有體。令旨
T2103_.52.0250c19: 答。寄言軌物何得無體。又諮。亦應寄言軌物。
T2103_.52.0250c20: 非復無相。令旨答。軌物義邊理非無相。所言
T2103_.52.0250c21: 無相本談妙體。又諮。眞實本來無相。正應以
T2103_.52.0250c22: 此軌物。何得隱斯眞實。強生言相。令旨答。眞
T2103_.52.0250c23: 實無相非近學所窺。是故接諸膚淺。必須寄
T2103_.52.0250c24: 以言相
T2103_.52.0250c25: 光宅寺法雲諮曰。未審法身常住。是萬行得
T2103_.52.0250c26: 不。令旨答曰。名相道中萬行所得。又諮。既爲
T2103_.52.0250c27: 萬行所得。豈言無相。若必無相豈爲萬行所
T2103_.52.0250c28: 得。令旨答。無名無相。何曾有得寄以名相假
T2103_.52.0250c29: 言有得。又諮。實有萬行實得佛果。安可以無
T2103_.52.0251a01: 相全無所得。令旨答。問者住心謂實有萬行。
T2103_.52.0251a02: 今謂萬行自空。豈有實果可得。又諮。現有衆
T2103_.52.0251a03: 生修習萬行。未審何故全謂爲無。令旨答。凡
T2103_.52.0251a04: 俗所見謂之爲有。理而檢之實無萬行。又諮。
T2103_.52.0251a05: 經説常住以爲妙有。如其假説何謂妙有。令
T2103_.52.0251a06: 旨答。寄以名相故説妙有。理絶名相何妙何
T2103_.52.0251a07: 有
T2103_.52.0251a08: 莊嚴寺僧旻諮曰。未審法身絶相。智不能知。
T2103_.52.0251a09: 絶相絶知。何得猶有身稱。令旨答曰。無名無
T2103_.52.0251a10: 相曾有何身。假名相説故曰法身。又諮。亦應
T2103_.52.0251a11: 假名相説是智所照。何得不可以智知。不可
T2103_.52.0251a12: 以識識。令旨答。亦得寄名慧眼所見。又諮。
T2103_.52.0251a13: 若慧眼能見。則可以智知。若智不能知。則慧
T2103_.52.0251a14: 眼無見。令旨答。慧眼無見。亦無法可見。又
T2103_.52.0251a15: 諮。若云無見有何法身。令旨答。理絶聞見實
T2103_.52.0251a16: 無法身。又諮。若無法身則無正覺。正覺既有。
T2103_.52.0251a17: 法身豈無。令旨答。恒是寄言故有正覺。正覺
T2103_.52.0251a18: 既在寄言。法身何得定有
T2103_.52.0251a19: 宣武寺法寵諮曰。未審法身之稱爲正在妙
T2103_.52.0251a20: 本。金姿丈六亦是法身。令旨答曰。通而爲論
T2103_.52.0251a21: 本迹皆是。別而爲語止在常住。又諮。若止在
T2103_.52.0251a22: 常住不應有身。若通取丈六。丈六何謂法身。
T2103_.52.0251a23: 令旨答。常住既有妙體。何得無身。丈六亦能
T2103_.52.0251a24: 軌物。故可通稱法身。又諮。若常住無累方稱
T2103_.52.0251a25: 法身。丈六有累何謂法身。令旨答。衆生注仰
T2103_.52.0251a26: 妄見丈六。丈六非有有何實累。又諮。若丈六
T2103_.52.0251a27: 非有指何爲身。令旨答。隨物見有謂有應身。
T2103_.52.0251a28: 又諮。既曰應身何謂法身。令旨答。通相爲辨
T2103_.52.0251a29: 故兼本迹。覈求實義不在金姿
T2103_.52.0251b01: 靈根寺慧令諮曰。未審爲以極智名曰法身。
T2103_.52.0251b02: 爲以絶相故曰法身。令旨答曰。無名無相是
T2103_.52.0251b03: 集藏法身。圓極智慧是實智法身。又諮。無
T2103_.52.0251b04: 名無相則無身不身。既有法身何謂無相。令
T2103_.52.0251b05: 旨答。正以無相故曰法身。又諮。若以無相故
T2103_.52.0251b06: 曰法身。則智慧名相非復法身。令旨答。既是
T2103_.52.0251b07: 無相智慧豈非法身。又諮。如其有身何名無
T2103_.52.0251b08: 相。若是無相何得有身。令旨答。於無名相假
T2103_.52.0251b09: 説法身。又諮。若假説法身正在名相。云何
T2103_.52.0251b10: 直指無相而謂法身。令旨答。既於無相假立
T2103_.52.0251b11: 名相。豈得異此無相而説法身靈味寺靜安
T2103_.52.0251b12: 諮曰。未審法身垂應以不。令旨答曰。法身
T2103_.52.0251b13: 無應。又諮。本以應化故稱法身。若無應化何
T2103_.52.0251b14: 謂法身。令旨答。本以軌則之體名爲法身。
T2103_.52.0251b15: 應化之談非今所執。又諮。若無應化云何可
T2103_.52.0251b16: 軌。既爲物軌豈無應化。令旨答。衆生注仰蒙
T2103_.52.0251b17: 益。故云能爲軌。化縁已畢何所應化。又諮。
T2103_.52.0251b18: 若能益衆生便成應化。若無應化何以益物。
T2103_.52.0251b19: 令旨答。能生注仰軌則自成。何勞至人俯應
T2103_.52.0251b20: 塵俗。又諮。既生注仰豈無應化。若無應化注
T2103_.52.0251b21: 仰何益。令旨答。正由世尊至極神妙特深。但
T2103_.52.0251b22: 令注仰自然蒙祐。若應而後益。何謂至神。不
T2103_.52.0251b23: 應而益。故成窮美。若必令實應與菩薩豈殊
T2103_.52.0251b24: 謝勅賚看講啓 梁昭明皇太子
T2103_.52.0251b25: 臣統啓。主書管萬安。奉宣勅旨。以臣今講竟
T2103_.52.0251b26: 曲垂勞問。伏以正言深奧總一群經。均斗杓
T2103_.52.0251b27: 以命四時。等太陽而照萬國。臣不涯庸淺輕
T2103_.52.0251b28: 敢奉宣莫惻天文徒觀玉府。慚悚交并寢興
T2103_.52.0251b29: 無嫈。仰降中使俯賚光臨。榮荷殊慈靡知啓
T2103_.52.0251c01: 處。不任下情。謹附啓事謝聞。謹啓
T2103_.52.0251c02: 謝勅參解講啓
T2103_.52.0251c03: 臣統啓。主書周昂。奉宣勅旨。垂參臣今解講。
T2103_.52.0251c04: 伏以至理希夷微言淵奧。非所能鑚仰。遂以
T2103_.52.0251c05: 無庸叨茲宣釋。將應讓齒。反降教胄之恩。
T2103_.52.0251c06: 允宜尚學。翻荷説經之詔。竊以挾八威之策。
T2103_.52.0251c07: 則神物莫干。服九丹之華。則仙徒可役。臣
T2103_.52.0251c08: 仰承皇威訓茲學侶。奉揚聖旨洞曉群儒。鼓
T2103_.52.0251c09: 冶異師陶鈞久滯。方使惠施恧其短長。公孫
T2103_.52.0251c10: 罷其堅白。王生挫＊辨既盡神氣。法開受屈
T2103_.52.0251c11: 永隱東峯。中使曲臨彌光函席。仰戴殊慈不
T2103_.52.0251c12: 知啓處。不任下情。謹奉啓事謝聞。謹啓
T2103_.52.0251c13: 謝勅賚制旨大涅槃經講疏啓
T2103_.52.0251c14: 臣統啓。後閤應勅木佛子。奉宣勅旨。垂賚
T2103_.52.0251c15: 制旨大般涅槃經講疏一部十帙合目百一
T2103_.52.0251c16: 卷。寒郷覩日未足稱奇。採藥逢仙曾何譬喜。
T2103_.52.0251c17: 臣伏以。六爻所明。至邃窮於幾象。四書所總。
T2103_.52.0251c18: 施命止於域中。豈有牢籠因果。辨斯寶城之
T2103_.52.0251c19: 教。網羅眞俗。開茲月滿之文。方當道洽大千
T2103_.52.0251c20: 化均百億。雲彌識種雨遍身田。豈復論唐帝
T2103_.52.0251c21: 龜書周王策府。何待刊寢槃盂屏黜丘素。
T2103_.52.0251c22: 甘露妙典先降殊恩。揣己循愚不勝慶荷。不
T2103_.52.0251c23: 任頂戴之至。謹奉啓謝聞
T2103_.52.0251c24: 謝勅賚制旨大集經講疏啓
T2103_.52.0251c25: 臣統啓。宣詔王慧寶。奉宣勅旨。垂賚制旨大
T2103_.52.0251c26: 集經講疏二帙十六卷。甘露入頂。慧水灌心。
T2103_.52.0251c27: 似闇遇明。如飢獲飽。伏以非色非欲二界同
T2103_.52.0251c28: 坊。匪文匪理三乘雲集。四＊辨言而未極。八
T2103_.52.0251c29: 聲闡而莫窮。俯應天機垂茲聖作。同眞如而
T2103_.52.0252a01: 無盡。與日月而倶懸。但觀寶舂山獲珠大海。
T2103_.52.0252a02: 臣實何能恒蒙誘被。張書谷筆豈足陳心。抗
T2103_.52.0252a03: 袖長言未申歌舞。不任喜荷之至。謹奉啓謝
T2103_.52.0252a04: 聞。謹啓
T2103_.52.0252a05: 答廣信侯書晋安王
T2103_.52.0252a06: 王白。仰承比往開善聽講涅槃。縱賞山中遊
T2103_.52.0252a07: 心人外。青松白霧處處可悦。奇峯怪石極目
T2103_.52.0252a08: 忘歸。加以法水晨流天華夜落。往而忘反。有
T2103_.52.0252a09: 會昔言。王牽物從務無由獨往。仰此高蹤寸
T2103_.52.0252a10: 心如結。謹白
T2103_.52.0252a11: 與廣信侯書晋安王
T2103_.52.0252a12: 王白。闊絶音旨毎用延結。風嚴寒勁願比怡
T2103_.52.0252a13: 和。伏承淨名法席親承金口。辭珍鹿苑理
T2103_.52.0252a14: 愜鷲山。微密祕藏於斯既隆。莊嚴道場自茲
T2103_.52.0252a15: 彌闡。豈止心燈夜炳。亦乃意蕊晨飛。況思
T2103_.52.0252a16: 弘明本長内教。今陪十善之車。開八政之
T2103_.52.0252a17: 路。流波若之水。洗意識之塵。以此春翹方
T2103_.52.0252a18: 爲秋實。王毎憶華林勝集亦叨末位。終朝竟
T2103_.52.0252a19: 夜沐浴妙言。至於席罷日餘退休増省。携手
T2103_.52.0252a20: 登臨兼展談笑。仰望九層俯窺百尺。金池動
T2103_.52.0252a21: 月玉樹含風。當於此時足稱法樂。今卷惟之
T2103_.52.0252a22: 部乘傳一隅。聞慧雨滂流喜躍充遍。徒挹懸
T2103_.52.0252a23: 河無由承禀。空無所有不瑩情靈。縁癡有
T2103_.52.0252a24: 愛自嗟難拔。兼下車以來義言蓋少。舊憶已
T2103_.52.0252a25: 盡新解未餐。既慚口誦復非心辯。永謝寫瓶
T2103_.52.0252a26: 終慚染疊。況慈雲既被智海亦深。影末波
T2103_.52.0252a27: 餘希時灑拂。但睽違轉積興言盈瞼。願加敬
T2103_.52.0252a28: 納。言不定意。謹白
T2103_.52.0252a29: 廣信縣開國侯蕭映。惶恐死罪。信至奉誨。
T2103_.52.0252b01: 清言兼紙文采巨麗。慰喩綢繆。比日寒霜慘
T2103_.52.0252b02: 切。伏願興居和悆。民富重殷無過抑損。下
T2103_.52.0252b03: 官智昏識闇學淺人凡。遂得擁卷璇階親奉
T2103_.52.0252b04: 教義。耳餐甘露心承制説。天思淵深叡情廣
T2103_.52.0252b05: 奧。三明一鑒。釋滯義於久迷。四＊辨既陳。闡
T2103_.52.0252b06: 難思而頓解。豈漢皇夢邇而梵響復弘。雖晋
T2103_.52.0252b07: 帝留心而微言始見。毎至夕趍瓊筵晨登朱
T2103_.52.0252b08: 陛。不曾不憶芳林勝集玄圃法座。殿下曳舃
T2103_.52.0252b09: 寶雲。或從容而問道。施裾博望。乍折角而解
T2103_.52.0252b10: 頤。于時謬齒末筵預聞清論。親奉話言數陪
T2103_.52.0252b11: 顏色。至於今者講席。殿下限同分陜。謬頒天
T2103_.52.0252b12: 奬猶及下官。誰不欽仁。寧無戀徳。傾心東注。
T2103_.52.0252b13: 恒以係仰爲先。下官蒙蔽久已仰慕。雖聞妙
T2103_.52.0252b14: 義愚心難啓。方欲馳鶩枌郷訪疑下席。忽逢
T2103_.52.0252b15: 令旨。垂覓波餘。尋讀戰遑俯仰慚恧。庶爲
T2103_.52.0252b16: 恩謔少泰下情。正當慈雲智海。翻以仰屬
T2103_.52.0252b17: 謝瓶。慚疊實歸庸菲。下官惑縁既積塵累未
T2103_.52.0252b18: 消。近攝衞乖方遂中途感疾。不得餐承究竟
T2103_.52.0252b19: 闕聞末品。徒自剋責終關縁運。不審比日何
T2103_.52.0252b20: 以怡神。披閲儒史無乃損悆。下官毎訪西郵
T2103_.52.0252b21: 備餐令徳。仰承觀囑於章華之上。或聽訟於
T2103_.52.0252b22: 甘棠之下。未嘗不文翰紛綸終朝不息。清論
T2103_.52.0252b23: 玄談夜分乃寐。春華之客。登座右而升堂。
T2103_.52.0252b24: 秋實之賓。應虚左而入室。文宗義府於焉總
T2103_.52.0252b25: 萃。唯此最樂實驗茲辰。下官昔遊梁苑曲蒙
T2103_.52.0252b26: 眷顧。今者獨隔清顏久睽接仰。傾心已結興
T2103_.52.0252b27: 言涕欷。唯冀音旨時賜沾及。伏願珍重尋更
T2103_.52.0252b28: 下承。曲奉恩誨用深銘荷。映死罪死罪
T2103_.52.0252b29: 廣弘明集卷第二十＊一
T2103_.52.0252c01:
T2103_.52.0252c02:
T2103_.52.0252c03:廣弘明集卷第二十二
T2103_.52.0252c04: ＊大唐西明寺沙門釋道宣撰
T2103_.52.0252c05: 法義篇第四之五
T2103_.52.0252c15: 佛知不異衆生知義沈休文
T2103_.52.0252c16: 佛者覺也。覺者知也。凡夫之與佛地。立善知
T2103_.52.0252c17: 惡未始不同也。但佛地所知者得善之正路。
T2103_.52.0252c18: 凡夫所知者失善之邪路。凡夫得正路之知
T2103_.52.0252c19: 與佛之知不異也。正謂以所善非善故失正
T2103_.52.0252c20: 路耳。故知凡夫之知與佛之知不異。由於所
T2103_.52.0252c21: 知之事異知不異也。凡夫之所知不謂所知
T2103_.52.0252c22: 非善。在於求善而至於不善。若積此求善之
T2103_.52.0252c23: 心。會得歸善之路。或得路則至于佛也。此
T2103_.52.0252c24: 衆生之爲佛性。寔在其知性常傳也
T2103_.52.0252c25: 六道相續作佛義沈約
T2103_.52.0252c26: 一切種智與五道六趣衆生。共有受知之分。
T2103_.52.0252c27:
T2103_.52.0252c28:
T2103_.52.0252c29:
T2103_.52.0246a02: 末特繕嘉題。僧等荷鎔施之恩。緘紹隆之
T2103_.52.0246a03: 澤。爰初肅召載惕中襟。伏以
T2103_.52.0246a04: 聖旨難晞玄津罕渉。空思側管。嗟混沌之未
T2103_.52.0246a05: 開。寔頼呌閽。時象罔其如得。蘭臺太史兼左
T2103_.52.0246a06: 侍極應山縣開國侯某。奬鑒弗疲閲覽無滯。
T2103_.52.0246a07: 乃相與搴恕林之英萼。繳耆山之迅羽。搜八
T2103_.52.0246a08: 藏之殊詮。控三點之靈液。用成一部勒爲十
T2103_.52.0246a09: 卷。較其精詣事絶稱言。然以教海既冲法門
T2103_.52.0246a10: 猶廣。雖要妙之旨已具前修。而博贍之文終
T2103_.52.0246a11: 資別録。竊以登荊山者思有獻於連城。遊楚
T2103_.52.0246a12: 濱者願納貢於＊苞匭。況龍宮逸寶照爛於情
T2103_.52.0246a13: 田。鹿苑遺芳芬葩於字葉。苟懷貞藹孰忘薦
T2103_.52.0246a14: 奉。加以成貸有循明規在屬。方四披簡
T2103_.52.0246a15: 則琳瑯畢炫。擬之區別則蘭菊自分。有導斯
T2103_.52.0246a16: 來。譬東瀛之沃澮。各歸所應。類南籥之宮徴。
T2103_.52.0246a17: 以義相屬凡逮十章。章分上下成二十卷。
T2103_.52.0246a18: 經尋一千五百餘軸。義列三百六十餘條。所
T2103_.52.0246a19: 建十章輒成四例。初二立眞俗之境。次雙明
T2103_.52.0246a20: 染淨之由。中四坦修證之塗。後兩垂汲引之
T2103_.52.0246a21: 範。相次爲叙各隷多目。俾大義粲然至言罔
T2103_.52.0246a22: 墜。曖千門之列敞。侈百隧之兼儲。同夫曉
T2103_.52.0246a23: 宿編。珠誠不倫而磊落。春叢綴錦諒非工而
T2103_.52.0246a24: 彬布。寔由玄覽深契。故使奧旨冥歸。伊其不
T2103_.52.0246a25: 紊抑有憑矣。然則一毛可以知鳳彩。故所録
T2103_.52.0246a26: 未多。雙飛不足罄鳧洲。故餘美難極。既限
T2103_.52.0246a27: 金口之誨。良無玉屑之譏。其間掎削豪芒斟
T2103_.52.0246a28: 酌去取。恐貽謬於千里。毎加審於三復。粤
T2103_.52.0246a29: 以龍朔三年五月十七日首奉綸言。迄今麟
T2103_.52.0246b01: 徳元年五月四日。前後二部汗青畢具。前則
T2103_.52.0246b02: 簡而能暢。後則博而無雜。庶可以振釋網之
T2103_.52.0246b03: 宏綱。總法門之要鍵。開息心之勝躅。備多聞
T2103_.52.0246b04: 之靈囿。伏願醍醐上味永沃宸衷。般若明珠
T2103_.52.0246b05: 長輝睿握。斯文不墜。眞宗與日月倶懸。茲福
T2103_.52.0246b06: 無疆。寶祚將穹壤齊固云爾
T2103_.52.0246b07: 禪林妙記後集總目凡十章
T2103_.52.0246b08: 一眞性 二假縁 三流染 四即淨 五觀
T2103_.52.0246b09: 門 六行法 七乘位 八極果 九教力
T2103_.52.0246b10: 十化功
T2103_.52.0246b11: 右一一章管多法聚
T2103_.52.0246b12: 法苑珠林序 朝議大夫行中臺司元大夫
T2103_.52.0246b13: 隴西李儼字仲思撰
T2103_.52.0246b14: 自夫六爻爰起八卦成列。肇有書契。昭乎訓
T2103_.52.0246b15: 典。鳳篆龍圖金簡玉字。百家異轍萬卷分區。
T2103_.52.0246b16: 雖理究精微言殫物範。而紀情括性未出於
T2103_.52.0246b17: 寰中。原始要終詎該於俗外。亦有藏史之説
T2103_.52.0246b18: 園吏之談。寶經浮誕錦籍紆怪。同鏤氷而無
T2103_.52.0246b19: 成。若書空而匪實。與夫貫華妙旨寫葉玄
T2103_.52.0246b20: 詞。二乘之宏博八藏之沈祕。競以淺深較其
T2103_.52.0246b21: 優劣。亦猶蟻垤之小比峻於嵩華。牛涔之微
T2103_.52.0246b22: 爭長於江漢。夫其顯了之義隱密之規。解脱
T2103_.52.0246b23: 之門總持之苑。前際後際並契眞如。初心末
T2103_.52.0246b24: 心咸歸正覺。導迷生於慾海。情塵共心垢同
T2103_.52.0246b25: 消。引窮子於慈室。衣寶與髻珠雙至。化溢
T2103_.52.0246b26: 恒沙之境。功被微塵之劫。大哉至矣。不可得
T2103_.52.0246b27: 而稱焉。洎偕雨徴周佩日通漢。蔡愔西渉竺
T2103_.52.0246b28: 蘭東遊。金口之詞寶臺之旨。盈縑積籀被乎
T2103_.52.0246b29: 中域。而卷軸繁夥條流深曠。實相眞源卒
T2103_.52.0246c01: 難詳覽。曁我皇唐造物聖上君臨。玄教聿宣
T2103_.52.0246c02: 緇徒允合。傳輝寫液照潤區宇。梵響誦音喝
T2103_.52.0246c03: 咽都甸。弘宣之盛指喩難極。屬有西明大徳
T2103_.52.0246c04: 道世法師者字玄惲。釋門之領袖也。幼嶷聚
T2103_.52.0246c05: 砂。落飾綵衣之歳。慈殷接蟻。資成具受之壇。
T2103_.52.0246c06: 戒品圓明。與呑珠而等護。律儀精曉。隨照鏡
T2103_.52.0246c07: 而同欣。愛慕大乘洞明實相。爰以英博召居
T2103_.52.0246c08: 西明。遂以五部餘＊閑三藏遍覽。以爲古今綿
T2103_.52.0246c09: 代制作多人。雖雅趣佳詞無足於＊博記。所
T2103_.52.0246c10: 以搴文囿之菁華。嗅大義之瞻蔔。以類編録。
T2103_.52.0246c11: 號曰法苑珠林。總一百篇。勒成十帙。義豐文
T2103_.52.0246c12: 約。紐虞氏之博要。跡宣道鏡。晞祐上之弘明。
T2103_.52.0246c13: 其言以美其道斯著。擧至賾而無遺。包妙門
T2103_.52.0246c14: 而必盡。粤以
T2103_.52.0246c15: 大唐麟徳三年歳在攝提律惟沽洗三月
T2103_.52.0246c16: 十日。纂集斯畢。庶使緝玄詞者探卷而得意
T2103_.52.0246c17: 珠。軌正道者披文而飮甘露。繹之以知微。觀
T2103_.52.0246c18: 之而覩隩。與環景而齊照。將琁穹而共久
T2103_.52.0246c19: 廣弘明集卷第二十
T2103_.52.0246c20:
T2103_.52.0246c21:
T2103_.52.0246c22:
T2103_.52.0246c23:
T2103_.52.0246c24: 大唐西明寺沙門釋道宣撰
T2103_.52.0246c25: 法義篇第四之四
| T2103_.52.0246c26: | 梁昭明太子答雲法師請講書三首 | 并啓 答 |
| T2103_.52.0246c28: | 諦義章 南澗寺釋慧超論諮二諦義 | 往反 六番 |
| T2103_.52.0246c29: | 晋安王綱諮二諦義旨 | 往反五番 | 招提寺釋 |
| T2103_.52.0247a01: | 慧琰諮二諦義 | 往反四番 | 栖玄寺釋曇宗諮 |
| T2103_.52.0247a02: | 二諦義 | 往反四番 | 中郎王規諮二諦義旨 | 往反 四番 |
| T2103_.52.0247a03: | 靈根寺釋僧遷諮二諦義 | 往反四番 | 羅平 |
| T2103_.52.0247a04: | 候蕭正立諮二諦義旨 | 往反四番 | 衡山候蕭 |
| T2103_.52.0247a05: | 恭諮二諦義旨 | 往反四番 | 中興寺釋僧懷諮 |
| T2103_.52.0247a06: | 二諦義 | 往反四番 | 始興王第四男蕭映諮二 |
| T2103_.52.0247a07: | 諦義旨 | 往反四番 | 呉平王世子蕭勵諮二諦 |
| T2103_.52.0247a08: | 義旨 | 往反五番大博學 讀書三萬餘卷也 | 宋熙寺釋慧令諮二 |
| T2103_.52.0247a09: | 諦義 | 往反四番 | 始興王第五男蕭曄諮二諦 |
| T2103_.52.0247a10: | 義旨 | 往反五番 | 興皇寺釋法宣諮二諦義 |
| T2103_.52.0247a11: | 往反三番 | 程郷候蕭祇諮二諦義旨 | 往反 四番 |
| T2103_.52.0247a12: | 光宅寺釋法雲諮二諦義 | 往反四番 | 靈根寺 |
| T2103_.52.0247a13: | 釋慧令諮二諦義 | 往反五番 | 湘宮寺釋慧興 |
| T2103_.52.0247a14: | 諮二諦義 | 往反三番 | 莊嚴寺釋僧旻諮二諦 |
| T2103_.52.0247a15: | 義 | 往反四番 | 宣武寺釋法寵諮二諦義 | 往反 四番 |
| T2103_.52.0247a16: | 建業寺釋僧愍諮二諦義 | 往反二番 | 光宅寺 |
| T2103_.52.0247a17: | 釋敬脱諮二諦義 | 往反五番 | 昭明太子令旨 |
| T2103_.52.0247a19: | 往反五番 | 光宅寺釋法雲諮法身義 | 往反五番 |
| T2103_.52.0247a20: | 莊嚴寺釋僧旻諮法身義 | 往反五番 | 宣武寺 |
| T2103_.52.0247a21: | 釋法寵諮法身義 | 往反五番 | 靈根寺釋慧令諮 |
| T2103_.52.0247a22: | 法身義 | 往反五番 | 靈味寺釋靜安諮法身義 |
| T2103_.52.0247a23: | 往反五番 | 謝勅遣主書看講啓 謝勅問解講 |
T2103_.52.0247a25: 齎制旨大集經講疏啓 晋安王與廣信候
T2103_.52.0247a26: 書述聽講事 晋安王與廣信候書重述内
T2103_.52.0247a27: 教 廣信候蕭映答王心要
T2103_.52.0247a28: 答雲法師請開講書 梁昭明太子統
T2103_.52.0247a29: 覽近示。知欲見令道義。夫釋教凝深至理淵
T2103_.52.0247b01: 粹。一相之道杳然難測。不二之門寂焉無響。
T2103_.52.0247b02: 自非深逹玄宗精解妙義。若斯之處豈易輕
T2103_.52.0247b03: 辨。至於宣揚正教。在乎利物耳。弟子之於内
T2103_.52.0247b04: 義。誠自好之樂之。然鉤深致遠。多所未悉。爲
T2103_.52.0247b05: 利之理。蓋何足論。諸僧並入法門。遊道日廣。
T2103_.52.0247b06: 至於法師。彌不俟説。云欲見餐禀。良所未喩。
T2103_.52.0247b07: 想得此意。不復多云。統和南
T2103_.52.0247b08: 釋法雲啓。殿下以生知上識。精義入神。自
T2103_.52.0247b09: 然勝辯。妙談出俗。毎一往復闔筵心醉。眞令
T2103_.52.0247b10: 諸天讃善。實使釋梵雨華。貧道雖幼知向方。
T2103_.52.0247b11: 而長無成業。簉之濫吹聖明。而識慚無退者。
T2103_.52.0247b12: 豈不願餐幽致。敢祈仰者。誠在希聞妙説。今
T2103_.52.0247b13: 猥蒙答旨。未許群情。退思輕脱用深悚懼。渇
T2103_.52.0247b14: 仰有實飢虚非假。循思檢願重以祈聞。唯希
T2103_.52.0247b15: 甘露當開。用得永祛鄙吝。伏願四弘本誓。曲
T2103_.52.0247b16: 允三請。殷勤謹啓
T2103_.52.0247b17: 重覽來示。知猶欲令述義。不辨爲利具如
T2103_.52.0247b18: 前言。甘露之開彌慚來説。若止是略標義宗。
T2103_.52.0247b19: 無爲不爾。但愧以魚目擬法師之夜光耳。統
T2103_.52.0247b20: 和南
T2103_.52.0247b21: 謝勅齎水犀如意啓
T2103_.52.0247b22: 臣統啓。應勅左右佰佛掌。奉宣勅旨。垂齎
T2103_.52.0247b23: 水犀如意一柄。式是道義所須。白玉照采方
T2103_.52.0247b24: 斯非貴。珊瑚挺質匹此未珍。雕剞既成先被
T2103_.52.0247b25: 庸薄。如蒙漢帝之簪。似獲趙堯之印。謹仰承
T2103_.52.0247b26: 威神陳諸講席。方使歡喜羅漢懷棄缽之嗟。
T2103_.52.0247b27: 王式碩儒折驪駒之＊辯。熊飾寶刀。子桓恧
T2103_.52.0247b28: 其大齎。犛牛輕拂。張敞慚其舊儀。殊恩特降
T2103_.52.0247b29: 伏深荷躍。不任下情。謹啓事以聞。謹啓
| T2103_.52.0247c01: | 令旨解二諦義 | 并答 問 |
T2103_.52.0247c03: 道之方。其由非一。擧要論之不出境智。或時
T2103_.52.0247c04: 以境明義。或時以智顯行。至於二諦即是就
T2103_.52.0247c05: 境明義。若迷其方三有不絶。若逹其致萬累
T2103_.52.0247c06: 斯遣。所言二諦者。一是眞諦。二名俗諦。眞諦
T2103_.52.0247c07: 亦名第一義諦。俗諦亦名世諦。眞諦俗諦以
T2103_.52.0247c08: 定體立名。第一義諦世諦以褒貶立目。若以
T2103_.52.0247c09: 次第言説。應云一眞諦。二俗諦。一與二合。數
T2103_.52.0247c10: 則爲三。非直數過於二。亦名有前後。於義非
T2103_.52.0247c11: 便。眞既不因俗而有。俗亦不由眞而生。正可
T2103_.52.0247c12: 得言一眞一俗。眞者是實義。即是平等更無
T2103_.52.0247c13: 異法。能爲雜間。俗者即是集義。此法得生。浮
T2103_.52.0247c14: 僞起作。第一義者。就無生境中別立美名。言
T2103_.52.0247c15: 此法最勝最妙無能及者。世者以隔別爲義。
T2103_.52.0247c16: 生滅流動無有住相。涅槃經言。出世人所知
T2103_.52.0247c17: 名第一義諦。世人所知名爲世諦。此即文證
T2103_.52.0247c18: 褒貶之理。二諦立名差別不同。眞俗世等以
T2103_.52.0247c19: 一義説。第一義諦以二義説。正言此理徳既
T2103_.52.0247c20: 第一義亦第一。世既浮僞更無有義。所以但
T2103_.52.0247c21: 立世名。諦者以審實爲義。眞諦審實是眞。俗
T2103_.52.0247c22: 諦審實是俗。眞諦離有離無。俗諦即有即無。
T2103_.52.0247c23: 即有即無斯是假名。離有離無此爲中道。眞
T2103_.52.0247c24: 是中道。以不生爲體。俗既假名。以生法爲
T2103_.52.0247c25: 體
T2103_.52.0247c26: 南澗寺慧超諮曰。浮僞起作名之爲俗。離於
T2103_.52.0247c27: 有無名之爲眞。未審浮僞爲當與眞一體爲
T2103_.52.0247c28: 當有異。令旨答曰。世人所知生法爲體。出世
T2103_.52.0247c29: 人所知不生爲體。依人作論。應如是説。若論
T2103_.52.0248a01: 眞即有是空。俗指空爲有。依此義明不得別
T2103_.52.0248a02: 異。又諮。眞俗既云一體。未審眞諦亦有起動。
T2103_.52.0248a03: 爲當起動自動不關眞諦。令旨又答。眞理寂
T2103_.52.0248a04: 然無起動相。凡夫惑識自横見起動。又諮。未
T2103_.52.0248a05: 審有起動而凡夫横見。無起動而凡夫横見。
T2103_.52.0248a06: 令旨又答。若有起動則不名横見。以無動而
T2103_.52.0248a07: 見動所以是横見。又諮。若法無起動則唯應
T2103_.52.0248a08: 一諦。令旨又答。此理常寂此自一諦。横見起
T2103_.52.0248a09: 動復是一諦。准應有兩不得言一。又諮。爲
T2103_.52.0248a10: 有横見爲無横見。令旨又答。依人爲語有此
T2103_.52.0248a11: 横見。又諮。若依人語故有横見。依法爲談不
T2103_.52.0248a12: 應見動。令旨又答。法乃無動。不妨横者自見
T2103_.52.0248a13: 其動
T2103_.52.0248a14: 丹陽尹晋安王蕭綱諮曰。解旨依人爲辨有
T2103_.52.0248a15: 生不生。未審浮虚之與不生。只是一體爲當
T2103_.52.0248a16: 有異。令旨答曰。凡情所見見其起動。聖人所
T2103_.52.0248a17: 見見其不生。依仁爲論乃是異體。若語相即
T2103_.52.0248a18: 則不成異。具如向釋不復多論。又諮。若眞不
T2103_.52.0248a19: 異俗。俗不異眞。豈得俗人所見生法爲體。聖
T2103_.52.0248a20: 人所見不生爲體。令旨答。即俗知眞。即眞
T2103_.52.0248a21: 見俗。就此爲談自成無異。約人辨見自有生
T2103_.52.0248a22: 不生殊。又諮。未審俗諦之體既云浮幻。何得
T2103_.52.0248a23: 於眞實之中見此浮幻。令旨答。眞實之體自
T2103_.52.0248a24: 無浮幻。惑者横構。謂之爲有。無傷眞實體自
T2103_.52.0248a25: 虚玄。又諮。聖人所見見不流動。凡夫所見自
T2103_.52.0248a26: 見流動。既流不流異。愚謂不得爲一。令旨答。
T2103_.52.0248a27: 不謂流不流各是一體。正言凡夫於不流之
T2103_.52.0248a28: 中横見此流。以是爲論可得成一。又諮。眞寂
T2103_.52.0248a29: 之體本自不流。凡夫見流不離眞體。然則但
T2103_.52.0248b01: 有一眞不成二諦。令旨答。體恒相即理不得
T2103_.52.0248b02: 異。但凡見浮虚聖覩眞寂。約彼凡聖可得立
T2103_.52.0248b03: 二諦名
T2103_.52.0248b04: 招提寺慧琰諮曰。凡夫見俗以生法爲體。聖
T2103_.52.0248b05: 人見眞以不生爲體。未審生與不生。但見其
T2103_.52.0248b06: 異復依何義而得辨一。令旨答曰。凡夫人於
T2103_.52.0248b07: 無搆有。聖人即有＊辨無。有無相即此談一
T2103_.52.0248b08: 體。又諮。未審此得談一。一何所名。令旨答。
T2103_.52.0248b09: 正以有不異無無不異有。故名爲一更無異
T2103_.52.0248b10: 名。又諮。若無不異有。有不異無。但見其一。
T2103_.52.0248b11: 云何爲二。令旨答。凡夫見有聖人見無。兩見
T2103_.52.0248b12: 既分以茲成二。又諮。聖人見無無可稱諦。
T2103_.52.0248b13: 凡夫見有何得稱諦。令旨答。聖人見無在聖
T2103_.52.0248b14: 爲諦。凡夫審謂爲有。故於凡爲諦
T2103_.52.0248b15: 棲玄寺曇宗諮曰。聖人爲見世諦爲不見世
T2103_.52.0248b16: 諦。令旨答曰。聖人知凡人見有世諦。若論
T2103_.52.0248b17: 聖人不復見此。又諮。聖人既不見世諦。云何
T2103_.52.0248b18: 以世諦教化衆生。令旨答。聖人無惑自不見
T2103_.52.0248b19: 世諦。無妨聖＊人知凡夫所見。故曲隨物情説
T2103_.52.0248b20: 有二諦。又諮。聖人知凡見世諦。即此凡夫不。
T2103_.52.0248b21: 令旨答。此凡即是世諦。聖人亦不見此凡。又
T2103_.52.0248b22: 諮。聖既不見凡。焉知凡見世諦。令旨答。聖雖
T2103_.52.0248b23: 自無凡。亦能知有凡。自謂爲有。故曲赴其情
T2103_.52.0248b24: 爲説世諦
T2103_.52.0248b25: 司徒從事中郎王規諮曰。未審眞俗既不同。
T2103_.52.0248b26: 豈得相即之義。令旨答。聖人所得自見其無。
T2103_.52.0248b27: 凡人所得自見其有。見自不同。無妨俗不出
T2103_.52.0248b28: 眞外。又諮。未審既無異。質而有二義。爲當義
T2103_.52.0248b29: 離於體。爲當即義即體。令旨答。更不相出名
T2103_.52.0248c01: 爲一體。愚聖見殊自成異義。又諮。凡夫爲但
T2103_.52.0248c02: 見俗亦得見眞。令旨答。止得見俗不得見眞。
T2103_.52.0248c03: 又諮。體既相即寧不覩眞。令旨答。凡若見眞
T2103_.52.0248c04: 不應覩俗。覩俗既妄焉得見眞
T2103_.52.0248c05: 靈根寺僧遷諮曰。若第一以無過爲義。此是
T2103_.52.0248c06: 讃嘆之名。眞離於俗亦應是讃嘆之名。令旨
T2103_.52.0248c07: 答曰。即此體眞。不得言嘆。第一義諦既更立
T2103_.52.0248c08: 美名。所以是嘆。又諮。無勝我者既得稱讃嘆。
T2103_.52.0248c09: 我體即眞。何故非嘆。令旨答。無勝我者所以
T2103_.52.0248c10: 得稱讃。我體即眞亦是我眞。故非讃嘆。又
T2103_.52.0248c11: 諮。我無過者。所以得稱讃嘆。我是不僞何得
T2103_.52.0248c12: 非讃。令旨答。不僞眞是當體之名。如人體
T2103_.52.0248c13: 義謂之解義。正足稱其實體。豈成讃嘆。又諮。
T2103_.52.0248c14: 此法無能出者。焉得即是讃嘆。令旨答。既云
T2103_.52.0248c15: 無出。非讃如何
T2103_.52.0248c16: 羅平侯蕭正立諮曰。未審俗諦是生法以不。
T2103_.52.0248c17: 令旨答曰。俗諦之體正是生法。又諮。俗既横
T2103_.52.0248c18: 見。何得有生。令旨答。横見爲有。所以有生。
T2103_.52.0248c19: 又諮。横見爲有。實自無法。實既無法説何爲
T2103_.52.0248c20: 生。令旨答。即此生法名爲横見。亦即此横見
T2103_.52.0248c21: 名爲生法。又諮。若是横見不應有生。若必有
T2103_.52.0248c22: 生名何横見。令旨答。既云横見。實自無生。
T2103_.52.0248c23: 但横見爲有。有此横生
T2103_.52.0248c24: 衡山侯蕭恭諮曰。未審第一義諦既有義目。
T2103_.52.0248c25: 何故世諦獨無義名。令旨答曰。世既浮俗無
T2103_.52.0248c26: 義可辨。又諮。若無義可辨。何以稱諦。令旨
T2103_.52.0248c27: 答。凡俗審見。故立諦名。又諮。若凡俗見有
T2103_.52.0248c28: 得受諦名。亦應凡俗見有得安義字。令旨答。
T2103_.52.0248c29: 凡俗審見。故諦名可立。浮俗無義。何得強字
T2103_.52.0249a01: 爲義。又諮。浮俗雖無實義。不無浮俗之義。既
T2103_.52.0249a02: 有此浮俗。何得不受義名。令旨答。正以浮俗
T2103_.52.0249a03: 故無義可＊辨。若有義可＊辨何名浮俗
T2103_.52.0249a04: 中興寺僧懷諮曰。令旨解言。眞不離俗。俗不
T2103_.52.0249a05: 離眞。未審眞是無相。俗是有相。相無相殊。
T2103_.52.0249a06: 何得同體。令旨答曰。相與無相此處不同。但
T2103_.52.0249a07: 凡所見有。即是聖所見無。以此爲論。可得無
T2103_.52.0249a08: 別。又諮。既是一法。云何得見爲兩。見既有兩
T2103_.52.0249a09: 豈是一法。令旨答。理乃不兩。隨物所見。故得
T2103_.52.0249a10: 有兩。又諮。見既有兩。豈不相違。令旨答。法
T2103_.52.0249a11: 若實兩。可得相違。法常不兩。人見自兩。就此
T2103_.52.0249a12: 作論。焉得相乖。又諮。人見有兩。可説兩人。
T2103_.52.0249a13: 理既是一。豈得有兩。令旨答。理雖不兩而約
T2103_.52.0249a14: 人成兩
T2103_.52.0249a15: 始興王第四男蕭映諮曰。第一義諦其義第
T2103_.52.0249a16: 一。徳亦第一不。令旨答曰。義既第一。徳亦
T2103_.52.0249a17: 第一。又諮。直言第一。已苞徳義。何得復加
T2103_.52.0249a18: 義字以致繁復。令旨答。直言第一在義猶
T2103_.52.0249a19: 昧。第一見義可得盡美。又諮。若加以義字可
T2103_.52.0249a20: 得盡美。何不加以徳字可得盡美。令旨答。第
T2103_.52.0249a21: 一是徳。豈待復加。但加義字則徳義雙美。又
T2103_.52.0249a22: 諮。直稱第一足見其美。偏加義字似有所局。
T2103_.52.0249a23: 令旨答。第一表徳。復加義字。二美倶陳。豈有
T2103_.52.0249a24: 所局
T2103_.52.0249a25: 呉平世子蕭勵諮曰。通旨云。第一義諦世
T2103_.52.0249a26: 諦。褒貶立名。眞俗二諦定體立名。尋眞諦之
T2103_.52.0249a27: 理既妙絶言慮。未審云何有定體之旨。令旨
T2103_.52.0249a28: 答曰。談其無相無眞不眞。寄名相説以眞定
T2103_.52.0249a29: 體。又諮。若眞諦無體。今寄言＊辨體。未審眞
T2103_.52.0249b01: 諦無相。何不寄言辨相。令旨答。寄言辯體猶
T2103_.52.0249b02: 恐貶徳。若復寄言辯相則有累虚玄。又諮。眞
T2103_.52.0249b03: 諦玄虚離於言説。今既稱有眞。豈非寄言辯
T2103_.52.0249b04: 相。令旨答。寄有此名。名自是相。無傷此理無
T2103_.52.0249b05: 相虚寂。又諮。未審此寄言辯體。爲是當理爲
T2103_.52.0249b06: 不當理。令旨答。無名而説名不全當理。又
T2103_.52.0249b07: 諮。若寄言辯名。名不當理。未審此寄將何所
T2103_.52.0249b08: 説。令旨答。雖不當理。爲接引衆生須名相
T2103_.52.0249b09: 説
T2103_.52.0249b10: 宋熙寺慧令諮曰。眞諦以不生爲體。俗諦以
T2103_.52.0249b11: 生法爲體。而言不生即生。生即不生。爲當體
T2103_.52.0249b12: 中相即。爲當義中相即。令旨答云。體中相即。
T2103_.52.0249b13: 義不相即。又諮。義既不即。體云何即。令旨
T2103_.52.0249b14: 答。凡見其有。聖覩其無。約見成異。就體恒
T2103_.52.0249b15: 即。又諮。體既無兩何事須即。令旨答。若體
T2103_.52.0249b16: 無別兩縁見有兩。見既兩異須明體即。又諮。
T2103_.52.0249b17: 若如解旨。果是就人明即。令旨答。約人見爲
T2103_.52.0249b18: 二。二諦所以名生。就人見明即此亦大妨｣
T2103_.52.0249b19: 始興王第五男蕭曄諮曰。眞諦稱眞。是實眞
T2103_.52.0249b20: 不。令旨答曰。得是實眞。又諮。菩薩會眞之
T2103_.52.0249b21: 時。爲忘俗忘眞不。令旨答。忘俗忘眞。故説會
T2103_.52.0249b22: 眞。又諮。若忘俗忘眞故説會眞。忘俗忘眞何
T2103_.52.0249b23: 謂實眞。令旨答。若存俗存眞何謂實眞。正由
T2103_.52.0249b24: 兩遣故謂實眞。又諮。若忘俗忘眞而是實眞。
T2103_.52.0249b25: 亦應忘眞忘俗而是實俗。令旨答。忘俗忘眞
T2103_.52.0249b26: 所以見眞。忘眞忘俗彌見非俗。又諮。菩薩會
T2103_.52.0249b27: 眞。既忘俗忘眞。今呼實眞便成乖理。令旨答。
T2103_.52.0249b28: 假呼實眞。終自忘眞。兩忘稱實。何謂乖理｣
T2103_.52.0249b29: 興皇寺法宣諮曰。義旨云。俗諦是有是無故
T2103_.52.0249c01: 以生法爲體。未審有法有體可得稱生。無是
T2103_.52.0249c02: 無法。云何得有生義。令旨答曰。俗諦有無相
T2103_.52.0249c03: 待而立。既是相待故並得稱生。又諮。若有無
T2103_.52.0249c04: 兩法並稱爲生。生義既一。則有無無異。令旨
T2103_.52.0249c05: 答。倶是凡夫所見故生義得同是有是無。焉
T2103_.52.0249c06: 得不異。又諮。若有無果別。應有生不生。令旨
T2103_.52.0249c07: 答。既相待立名。故同一生義
T2103_.52.0249c08: 程郷侯蕭祇諮曰。未審第一之名。是形待以
T2103_.52.0249c09: 不。令旨答曰。正是形待。又諮。第一無相有
T2103_.52.0249c10: 何形待。令旨答。既云第一。豈得非待。又諮。
T2103_.52.0249c11: 第一是待。既稱第一。世諦待於第一。何不名
T2103_.52.0249c12: 爲第二。若俗諦是待而不稱第二。亦應眞諦
T2103_.52.0249c13: 是待不名第一。令旨答。若稱第一是待。於義
T2103_.52.0249c14: 已足。無假説俗。第二方成相待。又諮。若世諦
T2103_.52.0249c15: 之名不稱第二。則第一之稱無所形待。令旨
T2103_.52.0249c16: 答。第一褒眞。既云相待。世名是待。直置可
T2103_.52.0249c17: 知
T2103_.52.0249c18: 光宅寺法雲諮曰。聖人所知之境。此是眞諦。
T2103_.52.0249c19: 未審能知之智。爲是眞諦。爲是俗諦。令旨答
T2103_.52.0249c20: 曰。能知是智。所知是境。智來冥境得言即眞。
T2103_.52.0249c21: 又諮。有智之人。爲是眞諦。爲是俗諦。令旨
T2103_.52.0249c22: 答。若呼有智之人即是俗諦。又諮。未審俗諦
T2103_.52.0249c23: 之人。何得有眞諦之智。令旨答。聖人能忘於
T2103_.52.0249c24: 俗。所以得有眞智。又諮。此人既冥無生。亦應
T2103_.52.0249c25: 不得稱人。令旨答。冥於無生不得言人。寄名
T2103_.52.0249c26: 相説常自有人
T2103_.52.0249c27: 靈根寺慧令諮曰。爲於眞諦中見有。爲俗諦
T2103_.52.0249c28: 中見有。令旨答曰。於眞諦中横見有俗。又諮。
T2103_.52.0249c29: 俗諦之有爲實爲虚。令旨答。是虚妄之有。又
T2103_.52.0250a01: 諮。爲當見妄。爲當見有。令旨答。見於妄有。
T2103_.52.0250a02: 又諮。無名相中何得見有名相。令旨答。於無
T2103_.52.0250a03: 名相見有名相。所以妄有。又諮。於無名相妄
T2103_.52.0250a04: 見爲有。譬如火熱。惑者言冷。得就熱中有冷
T2103_.52.0250a05: 相不。若於無相而有名相。亦於火中應有此
T2103_.52.0250a06: 冷。令旨答。火自常熱妄見有冷。此自惑不
T2103_.52.0250a07: 嘗異
T2103_.52.0250a08: 湘宮寺慧興諮曰。凡夫之惑。爲當但於眞有
T2103_.52.0250a09: 迷。於俗亦迷。令旨答曰。於眞見有。此是迷
T2103_.52.0250a10: 眞。既見有俗不成迷俗。又諮。若使解俗便成
T2103_.52.0250a11: 解眞。若不解眞豈得解俗。令旨答。眞理虚寂
T2103_.52.0250a12: 惑心不解。雖不解眞何妨解俗。又諮。此心不
T2103_.52.0250a13: 解眞。於眞可是惑。此心既解俗。於俗應非
T2103_.52.0250a14: 惑。令旨答。實而爲語通自是惑。＊辨俗森羅
T2103_.52.0250a15: 於俗中各解
T2103_.52.0250a16: 莊嚴寺僧旻諮曰。三十心中所得空解。爲是
T2103_.52.0250a17: 眞解。爲是俗解。令旨答。可名相似解。又諮。
T2103_.52.0250a18: 未審相似爲眞爲俗。令旨答。習觀無生不名
T2103_.52.0250a19: 俗解。未見無生不名眞解。又諮。若能照之智
T2103_.52.0250a20: 非眞非俗。亦應所照之境非眞非俗。若是非
T2103_.52.0250a21: 眞非俗則有三諦。令旨答。所照之境既即無
T2103_.52.0250a22: 生。無生是眞豈有三諦。又諮。若境即眞境。何
T2103_.52.0250a23: 不智即眞智。令旨答。未見無生故非眞智。何
T2103_.52.0250a24: 妨此智未眞。而習觀眞境。豈得以智未眞而
T2103_.52.0250a25: 使境非眞境
T2103_.52.0250a26: 宣武寺法寵諮曰。眞諦不生不滅。俗諦有生
T2103_.52.0250a27: 有滅。眞俗兩義得言有異。談其法體只得是
T2103_.52.0250a28: 一。未審體從於義。亦得有二不。令旨答曰。體
T2103_.52.0250a29: 亦不得合從於義。又諮。未審就凡聖兩見得
T2103_.52.0250b01: 言兩義。亦就凡聖兩見得言兩體。令旨答。理
T2103_.52.0250b02: 不相異。所以云一。就凡聖兩見。得有二體之
T2103_.52.0250b03: 殊。又諮。若使凡者見有聖人見無。便應凡夫
T2103_.52.0250b04: 但見世諦有。聖人應見太虚無。令旨答。太虚
T2103_.52.0250b05: 亦非聖人所見。太虚得名由於相待。既由待
T2103_.52.0250b06: 生並凡所見。又諮。凡夫所見空有得言是一
T2103_.52.0250b07: 不。令旨答。就凡爲語有實異無。約聖作談無
T2103_.52.0250b08: 不異有
T2103_.52.0250b09: 建業寺僧愍諮曰。俗人解俗爲當解俗參差
T2103_.52.0250b10: 而言解俗。爲當見俗虚假而言解俗。令旨答
T2103_.52.0250b11: 曰。只是見俗參差而言解俗。又諮。俗諦不但
T2103_.52.0250b12: 參差。亦是虚妄。何故解參差而不解虚妄。令
T2103_.52.0250b13: 旨答。若使凡夫解虚妄。即是解眞不解虚妄。
T2103_.52.0250b14: 所以名爲解俗
T2103_.52.0250b15: 光宅寺敬脱諮曰。未審聖人見眞。爲當漸見。
T2103_.52.0250b16: 爲當頓見。令旨答曰。漸見。又諮。無相虚懷。
T2103_.52.0250b17: 一見此現萬相並寂。未審何故見眞得有由
T2103_.52.0250b18: 漸。令旨答曰。自凡之聖。解有淺深眞自虚
T2103_.52.0250b19: 寂。不妨見有由漸。又諮。未審一得無相並忘
T2103_.52.0250b20: 萬有。爲不悉忘。令旨答。一得無相萬有悉忘。
T2103_.52.0250b21: 又諮。一得無相忘萬有者。亦可一得虚懷窮
T2103_.52.0250b22: 彼眞境。不應漸見。令旨答。如來會寂自是窮
T2103_.52.0250b23: 眞。淺行聖人恒自漸見。又諮。若見眞有漸不
T2103_.52.0250b24: 可頓會。亦應漸忘萬有不可頓忘。令旨答。解
T2103_.52.0250b25: 有優劣故有漸見。忘懷無偏故萬有並寂
| T2103_.52.0250b26: | 令旨解法身義 | 并問 答 |
T2103_.52.0250b28: 不可以智知。不可以識識。豈是稱謂所能論
T2103_.52.0250b29: ＊辯。將欲顯理不容默然。故隨從言説。致有
T2103_.52.0250c01: 法身之稱。天竺云逹摩舍利。此土謂之法身。
T2103_.52.0250c02: 若以當體則是自性之目。若以言説則是相
T2103_.52.0250c03: 待立名。法者軌則爲旨。身者有體之義。軌則
T2103_.52.0250c04: 之體故曰法身。略就言説粗陳其體。是常住
T2103_.52.0250c05: 身。是金剛身。重加研覈其則不爾。若定是
T2103_.52.0250c06: 金＊剛即爲名相。定是常住。便成方所。所謂
T2103_.52.0250c07: 常住。本是寄名稱曰金剛。本是譬説。及談
T2103_.52.0250c08: 實體。則性同無生。故云佛身無爲不墮法。
T2103_.52.0250c09: 故涅槃經説。如來之身非身。是身無量無邊
T2103_.52.0250c10: 無有足迹。無知無形畢竟清淨。無知清淨而
T2103_.52.0250c11: 不可爲無垢。稱曰妙有而復非有。離無離有
T2103_.52.0250c12: 所謂法身
T2103_.52.0250c13: 招提寺慧琰諮曰。未審法身無相不應有體。
T2103_.52.0250c14: 何得用體以釋身義。令旨答。無名無相乃無
T2103_.52.0250c15: 體可論。寄以名相不無妙體。又諮。若寄以名
T2103_.52.0250c16: 相不無妙體。則寄以名相不成無相。令旨答。
T2103_.52.0250c17: 既云寄以名相。足明理實無相。又諮。若寄以
T2103_.52.0250c18: 名相而理實無相。理既無相云何有體。令旨
T2103_.52.0250c19: 答。寄言軌物何得無體。又諮。亦應寄言軌物。
T2103_.52.0250c20: 非復無相。令旨答。軌物義邊理非無相。所言
T2103_.52.0250c21: 無相本談妙體。又諮。眞實本來無相。正應以
T2103_.52.0250c22: 此軌物。何得隱斯眞實。強生言相。令旨答。眞
T2103_.52.0250c23: 實無相非近學所窺。是故接諸膚淺。必須寄
T2103_.52.0250c24: 以言相
T2103_.52.0250c25: 光宅寺法雲諮曰。未審法身常住。是萬行得
T2103_.52.0250c26: 不。令旨答曰。名相道中萬行所得。又諮。既爲
T2103_.52.0250c27: 萬行所得。豈言無相。若必無相豈爲萬行所
T2103_.52.0250c28: 得。令旨答。無名無相。何曾有得寄以名相假
T2103_.52.0250c29: 言有得。又諮。實有萬行實得佛果。安可以無
T2103_.52.0251a01: 相全無所得。令旨答。問者住心謂實有萬行。
T2103_.52.0251a02: 今謂萬行自空。豈有實果可得。又諮。現有衆
T2103_.52.0251a03: 生修習萬行。未審何故全謂爲無。令旨答。凡
T2103_.52.0251a04: 俗所見謂之爲有。理而檢之實無萬行。又諮。
T2103_.52.0251a05: 經説常住以爲妙有。如其假説何謂妙有。令
T2103_.52.0251a06: 旨答。寄以名相故説妙有。理絶名相何妙何
T2103_.52.0251a07: 有
T2103_.52.0251a08: 莊嚴寺僧旻諮曰。未審法身絶相。智不能知。
T2103_.52.0251a09: 絶相絶知。何得猶有身稱。令旨答曰。無名無
T2103_.52.0251a10: 相曾有何身。假名相説故曰法身。又諮。亦應
T2103_.52.0251a11: 假名相説是智所照。何得不可以智知。不可
T2103_.52.0251a12: 以識識。令旨答。亦得寄名慧眼所見。又諮。
T2103_.52.0251a13: 若慧眼能見。則可以智知。若智不能知。則慧
T2103_.52.0251a14: 眼無見。令旨答。慧眼無見。亦無法可見。又
T2103_.52.0251a15: 諮。若云無見有何法身。令旨答。理絶聞見實
T2103_.52.0251a16: 無法身。又諮。若無法身則無正覺。正覺既有。
T2103_.52.0251a17: 法身豈無。令旨答。恒是寄言故有正覺。正覺
T2103_.52.0251a18: 既在寄言。法身何得定有
T2103_.52.0251a19: 宣武寺法寵諮曰。未審法身之稱爲正在妙
T2103_.52.0251a20: 本。金姿丈六亦是法身。令旨答曰。通而爲論
T2103_.52.0251a21: 本迹皆是。別而爲語止在常住。又諮。若止在
T2103_.52.0251a22: 常住不應有身。若通取丈六。丈六何謂法身。
T2103_.52.0251a23: 令旨答。常住既有妙體。何得無身。丈六亦能
T2103_.52.0251a24: 軌物。故可通稱法身。又諮。若常住無累方稱
T2103_.52.0251a25: 法身。丈六有累何謂法身。令旨答。衆生注仰
T2103_.52.0251a26: 妄見丈六。丈六非有有何實累。又諮。若丈六
T2103_.52.0251a27: 非有指何爲身。令旨答。隨物見有謂有應身。
T2103_.52.0251a28: 又諮。既曰應身何謂法身。令旨答。通相爲辨
T2103_.52.0251a29: 故兼本迹。覈求實義不在金姿
T2103_.52.0251b01: 靈根寺慧令諮曰。未審爲以極智名曰法身。
T2103_.52.0251b02: 爲以絶相故曰法身。令旨答曰。無名無相是
T2103_.52.0251b03: 集藏法身。圓極智慧是實智法身。又諮。無
T2103_.52.0251b04: 名無相則無身不身。既有法身何謂無相。令
T2103_.52.0251b05: 旨答。正以無相故曰法身。又諮。若以無相故
T2103_.52.0251b06: 曰法身。則智慧名相非復法身。令旨答。既是
T2103_.52.0251b07: 無相智慧豈非法身。又諮。如其有身何名無
T2103_.52.0251b08: 相。若是無相何得有身。令旨答。於無名相假
T2103_.52.0251b09: 説法身。又諮。若假説法身正在名相。云何
T2103_.52.0251b10: 直指無相而謂法身。令旨答。既於無相假立
T2103_.52.0251b11: 名相。豈得異此無相而説法身靈味寺靜安
T2103_.52.0251b12: 諮曰。未審法身垂應以不。令旨答曰。法身
T2103_.52.0251b13: 無應。又諮。本以應化故稱法身。若無應化何
T2103_.52.0251b14: 謂法身。令旨答。本以軌則之體名爲法身。
T2103_.52.0251b15: 應化之談非今所執。又諮。若無應化云何可
T2103_.52.0251b16: 軌。既爲物軌豈無應化。令旨答。衆生注仰蒙
T2103_.52.0251b17: 益。故云能爲軌。化縁已畢何所應化。又諮。
T2103_.52.0251b18: 若能益衆生便成應化。若無應化何以益物。
T2103_.52.0251b19: 令旨答。能生注仰軌則自成。何勞至人俯應
T2103_.52.0251b20: 塵俗。又諮。既生注仰豈無應化。若無應化注
T2103_.52.0251b21: 仰何益。令旨答。正由世尊至極神妙特深。但
T2103_.52.0251b22: 令注仰自然蒙祐。若應而後益。何謂至神。不
T2103_.52.0251b23: 應而益。故成窮美。若必令實應與菩薩豈殊
T2103_.52.0251b24: 謝勅賚看講啓 梁昭明皇太子
T2103_.52.0251b25: 臣統啓。主書管萬安。奉宣勅旨。以臣今講竟
T2103_.52.0251b26: 曲垂勞問。伏以正言深奧總一群經。均斗杓
T2103_.52.0251b27: 以命四時。等太陽而照萬國。臣不涯庸淺輕
T2103_.52.0251b28: 敢奉宣莫惻天文徒觀玉府。慚悚交并寢興
T2103_.52.0251b29: 無嫈。仰降中使俯賚光臨。榮荷殊慈靡知啓
T2103_.52.0251c01: 處。不任下情。謹附啓事謝聞。謹啓
T2103_.52.0251c02: 謝勅參解講啓
T2103_.52.0251c03: 臣統啓。主書周昂。奉宣勅旨。垂參臣今解講。
T2103_.52.0251c04: 伏以至理希夷微言淵奧。非所能鑚仰。遂以
T2103_.52.0251c05: 無庸叨茲宣釋。將應讓齒。反降教胄之恩。
T2103_.52.0251c06: 允宜尚學。翻荷説經之詔。竊以挾八威之策。
T2103_.52.0251c07: 則神物莫干。服九丹之華。則仙徒可役。臣
T2103_.52.0251c08: 仰承皇威訓茲學侶。奉揚聖旨洞曉群儒。鼓
T2103_.52.0251c09: 冶異師陶鈞久滯。方使惠施恧其短長。公孫
T2103_.52.0251c10: 罷其堅白。王生挫＊辨既盡神氣。法開受屈
T2103_.52.0251c11: 永隱東峯。中使曲臨彌光函席。仰戴殊慈不
T2103_.52.0251c12: 知啓處。不任下情。謹奉啓事謝聞。謹啓
T2103_.52.0251c13: 謝勅賚制旨大涅槃經講疏啓
T2103_.52.0251c14: 臣統啓。後閤應勅木佛子。奉宣勅旨。垂賚
T2103_.52.0251c15: 制旨大般涅槃經講疏一部十帙合目百一
T2103_.52.0251c16: 卷。寒郷覩日未足稱奇。採藥逢仙曾何譬喜。
T2103_.52.0251c17: 臣伏以。六爻所明。至邃窮於幾象。四書所總。
T2103_.52.0251c18: 施命止於域中。豈有牢籠因果。辨斯寶城之
T2103_.52.0251c19: 教。網羅眞俗。開茲月滿之文。方當道洽大千
T2103_.52.0251c20: 化均百億。雲彌識種雨遍身田。豈復論唐帝
T2103_.52.0251c21: 龜書周王策府。何待刊寢槃盂屏黜丘素。
T2103_.52.0251c22: 甘露妙典先降殊恩。揣己循愚不勝慶荷。不
T2103_.52.0251c23: 任頂戴之至。謹奉啓謝聞
T2103_.52.0251c24: 謝勅賚制旨大集經講疏啓
T2103_.52.0251c25: 臣統啓。宣詔王慧寶。奉宣勅旨。垂賚制旨大
T2103_.52.0251c26: 集經講疏二帙十六卷。甘露入頂。慧水灌心。
T2103_.52.0251c27: 似闇遇明。如飢獲飽。伏以非色非欲二界同
T2103_.52.0251c28: 坊。匪文匪理三乘雲集。四＊辨言而未極。八
T2103_.52.0251c29: 聲闡而莫窮。俯應天機垂茲聖作。同眞如而
T2103_.52.0252a01: 無盡。與日月而倶懸。但觀寶舂山獲珠大海。
T2103_.52.0252a02: 臣實何能恒蒙誘被。張書谷筆豈足陳心。抗
T2103_.52.0252a03: 袖長言未申歌舞。不任喜荷之至。謹奉啓謝
T2103_.52.0252a04: 聞。謹啓
T2103_.52.0252a05: 答廣信侯書晋安王
T2103_.52.0252a06: 王白。仰承比往開善聽講涅槃。縱賞山中遊
T2103_.52.0252a07: 心人外。青松白霧處處可悦。奇峯怪石極目
T2103_.52.0252a08: 忘歸。加以法水晨流天華夜落。往而忘反。有
T2103_.52.0252a09: 會昔言。王牽物從務無由獨往。仰此高蹤寸
T2103_.52.0252a10: 心如結。謹白
T2103_.52.0252a11: 與廣信侯書晋安王
T2103_.52.0252a12: 王白。闊絶音旨毎用延結。風嚴寒勁願比怡
T2103_.52.0252a13: 和。伏承淨名法席親承金口。辭珍鹿苑理
T2103_.52.0252a14: 愜鷲山。微密祕藏於斯既隆。莊嚴道場自茲
T2103_.52.0252a15: 彌闡。豈止心燈夜炳。亦乃意蕊晨飛。況思
T2103_.52.0252a16: 弘明本長内教。今陪十善之車。開八政之
T2103_.52.0252a17: 路。流波若之水。洗意識之塵。以此春翹方
T2103_.52.0252a18: 爲秋實。王毎憶華林勝集亦叨末位。終朝竟
T2103_.52.0252a19: 夜沐浴妙言。至於席罷日餘退休増省。携手
T2103_.52.0252a20: 登臨兼展談笑。仰望九層俯窺百尺。金池動
T2103_.52.0252a21: 月玉樹含風。當於此時足稱法樂。今卷惟之
T2103_.52.0252a22: 部乘傳一隅。聞慧雨滂流喜躍充遍。徒挹懸
T2103_.52.0252a23: 河無由承禀。空無所有不瑩情靈。縁癡有
T2103_.52.0252a24: 愛自嗟難拔。兼下車以來義言蓋少。舊憶已
T2103_.52.0252a25: 盡新解未餐。既慚口誦復非心辯。永謝寫瓶
T2103_.52.0252a26: 終慚染疊。況慈雲既被智海亦深。影末波
T2103_.52.0252a27: 餘希時灑拂。但睽違轉積興言盈瞼。願加敬
T2103_.52.0252a28: 納。言不定意。謹白
T2103_.52.0252a29: 廣信縣開國侯蕭映。惶恐死罪。信至奉誨。
T2103_.52.0252b01: 清言兼紙文采巨麗。慰喩綢繆。比日寒霜慘
T2103_.52.0252b02: 切。伏願興居和悆。民富重殷無過抑損。下
T2103_.52.0252b03: 官智昏識闇學淺人凡。遂得擁卷璇階親奉
T2103_.52.0252b04: 教義。耳餐甘露心承制説。天思淵深叡情廣
T2103_.52.0252b05: 奧。三明一鑒。釋滯義於久迷。四＊辨既陳。闡
T2103_.52.0252b06: 難思而頓解。豈漢皇夢邇而梵響復弘。雖晋
T2103_.52.0252b07: 帝留心而微言始見。毎至夕趍瓊筵晨登朱
T2103_.52.0252b08: 陛。不曾不憶芳林勝集玄圃法座。殿下曳舃
T2103_.52.0252b09: 寶雲。或從容而問道。施裾博望。乍折角而解
T2103_.52.0252b10: 頤。于時謬齒末筵預聞清論。親奉話言數陪
T2103_.52.0252b11: 顏色。至於今者講席。殿下限同分陜。謬頒天
T2103_.52.0252b12: 奬猶及下官。誰不欽仁。寧無戀徳。傾心東注。
T2103_.52.0252b13: 恒以係仰爲先。下官蒙蔽久已仰慕。雖聞妙
T2103_.52.0252b14: 義愚心難啓。方欲馳鶩枌郷訪疑下席。忽逢
T2103_.52.0252b15: 令旨。垂覓波餘。尋讀戰遑俯仰慚恧。庶爲
T2103_.52.0252b16: 恩謔少泰下情。正當慈雲智海。翻以仰屬
T2103_.52.0252b17: 謝瓶。慚疊實歸庸菲。下官惑縁既積塵累未
T2103_.52.0252b18: 消。近攝衞乖方遂中途感疾。不得餐承究竟
T2103_.52.0252b19: 闕聞末品。徒自剋責終關縁運。不審比日何
T2103_.52.0252b20: 以怡神。披閲儒史無乃損悆。下官毎訪西郵
T2103_.52.0252b21: 備餐令徳。仰承觀囑於章華之上。或聽訟於
T2103_.52.0252b22: 甘棠之下。未嘗不文翰紛綸終朝不息。清論
T2103_.52.0252b23: 玄談夜分乃寐。春華之客。登座右而升堂。
T2103_.52.0252b24: 秋實之賓。應虚左而入室。文宗義府於焉總
T2103_.52.0252b25: 萃。唯此最樂實驗茲辰。下官昔遊梁苑曲蒙
T2103_.52.0252b26: 眷顧。今者獨隔清顏久睽接仰。傾心已結興
T2103_.52.0252b27: 言涕欷。唯冀音旨時賜沾及。伏願珍重尋更
T2103_.52.0252b28: 下承。曲奉恩誨用深銘荷。映死罪死罪
T2103_.52.0252b29: 廣弘明集卷第二十＊一
T2103_.52.0252c01:
T2103_.52.0252c02:
T2103_.52.0252c03:
T2103_.52.0252c04: ＊大唐西明寺沙門釋道宣撰
T2103_.52.0252c05: 法義篇第四之五
| T2103_.52.0252c06: | 衆生佛不相異義 | 南齊沈約 字休文 | 六道相續作佛 |
| T2103_.52.0252c07: | 義 | 沈約 | 因縁義 | 沈約 | 形神義 | 沈約 | 神 |
| T2103_.52.0252c08: | 不滅義 | 沈約 | 難范縝神滅義 | 沈約 | 因縁 |
| T2103_.52.0252c09: | 無性論 陳沙門眞觀 | 并朱世卿 自然論 | 北齊 |
| T2103_.52.0252c10: | 三部一切經願文 | 魏收 | 周藏經願文 | 王褒 |
| T2103_.52.0252c11: | 寶臺經藏願文 | 隋煬 帝 | 三藏聖教序 | 并表請 謝答太 |
| T2103_.52.0252c12: | 宗文 帝 | 述三藏聖教序 | 并謝答 今上 | 述註般若 |
| T2103_.52.0252c13: | 經序 | 唐褚 亮 | 金剛般若經集註序 | 司元大 夫李儼 | 與 |
| T2103_.52.0252c14: | 翻經諸僧書 | 并答 | 太常博士柳宣 |
T2103_.52.0252c16: 佛者覺也。覺者知也。凡夫之與佛地。立善知
T2103_.52.0252c17: 惡未始不同也。但佛地所知者得善之正路。
T2103_.52.0252c18: 凡夫所知者失善之邪路。凡夫得正路之知
T2103_.52.0252c19: 與佛之知不異也。正謂以所善非善故失正
T2103_.52.0252c20: 路耳。故知凡夫之知與佛之知不異。由於所
T2103_.52.0252c21: 知之事異知不異也。凡夫之所知不謂所知
T2103_.52.0252c22: 非善。在於求善而至於不善。若積此求善之
T2103_.52.0252c23: 心。會得歸善之路。或得路則至于佛也。此
T2103_.52.0252c24: 衆生之爲佛性。寔在其知性常傳也
T2103_.52.0252c25: 六道相續作佛義沈約
T2103_.52.0252c26: 一切種智與五道六趣衆生。共有受知之分。
T2103_.52.0252c27:
T2103_.52.0252c28:
T2103_.52.0252c29:
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