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出三藏記集 (No. 2145_ 僧祐撰 ) in Vol. 55 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 [行番号:有/無] [返り点:無/有] [CITE]
T2145_.55.0037a04: 須彌山譬經一卷 T2145_.55.0037a05: 日月譬經一卷 T2145_.55.0037a06: 海水譬經一卷 T2145_.55.0037a07: 藥草喩經一卷 T2145_.55.0037a08: 功徳天譬經一卷 T2145_.55.0037a09: 賢劫譬經一卷 T2145_.55.0037a10: 金剛譬經一卷 T2145_.55.0037a11: 寶藏譬經一卷 T2145_.55.0037a12: 明珠譬經一卷 T2145_.55.0037a13: 聚木譬經一卷 T2145_.55.0037a14: 四大譬經一卷
T2145_.55.0037a17: 佛清淨偈一卷 T2145_.55.0037a18: 太子出國二十偈一卷 T2145_.55.0037a19: 佛十力偈一卷
T2145_.55.0037a26: 摩訶神呪一卷 T2145_.55.0037a27: 移山神呪一卷 T2145_.55.0037a28: 降魔神呪一卷 T2145_.55.0037a29: 和摩結神呪一卷 T2145_.55.0037b01: 威徳陀羅神呪一卷 T2145_.55.0037b02: 異出般舟三昧經一卷 T2145_.55.0037b03: 異出寶藏經一卷
T2145_.55.0037b06: 異出四諦經一卷 T2145_.55.0037b07: 異出菩薩本經一卷 T2145_.55.0037b08: 異出逝童子經一卷 T2145_.55.0037b09: 異出孫陀耶致經一卷 T2145_.55.0037b10: 異出十善十惡經一卷 T2145_.55.0037b11: 異出九傷經一卷 T2145_.55.0037b12: 異出了本經一卷 T2145_.55.0037b13: 右合四百六十部。凡六百七十五卷。詳挍 T2145_.55.0037b14: 群録。名數已定。並未見其本。今闕此經右 T2145_.55.0037b15: 二都件。凡一千三百六部。合一千五百七
T2145_.55.0037b18: T2145_.55.0037b19: T2145_.55.0037b20: T2145_.55.0037b21: T2145_.55.0037b22: *釋僧祐撰 T2145_.55.0037b23: 新集抄經録第一 T2145_.55.0037b24: 新集安公疑經録第二 T2145_.55.0037b25: 新集疑經録第三 T2145_.55.0037b26: 新集安公注經及雜經志録第四 T2145_.55.0037b27: 小乘迷學竺法度造異儀記第五 T2145_.55.0037b28: 長安叡法師喩疑第六 T2145_.55.0037b29: 新集抄經録第一 T2145_.55.0037c01: 抄經者。蓋撮擧義要也。昔安世高抄出修行 T2145_.55.0037c02: 爲大道地經。良以廣譯爲難。故省文略説。及 T2145_.55.0037c03: 支謙出經亦有孛抄。此並約寫胡本。非割斷 T2145_.55.0037c04: 成經也。而後人弗思肆意抄撮。或棋散衆品。 T2145_.55.0037c05: 或爪剖正文。既使聖言離本。復令學者逐 T2145_.55.0037c06: 末。竟陵文宣王慧見明深。亦不能免。若相競 T2145_.55.0037c07: 不已。則歳代彌繁蕪黷法寶。不其惜歟。名部 T2145_.55.0037c08: 一成難用刋削。其安公時抄。悉附本録。新集 T2145_.55.0037c09: 所獲。撰目如左。庶誡來葉無効尤焉 T2145_.55.0037c10: 抄華嚴經十四卷 T2145_.55.0037c11: 抄方等大集經十二卷 T2145_.55.0037c12: 抄菩薩地經十二卷 T2145_.55.0037c13: 抄法句譬經三十八卷 T2145_.55.0037c14: 抄阿差末經四卷 T2145_.55.0037c15: 抄淨度三昧經四卷 T2145_.55.0037c16: 抄摩訶摩耶經三卷 T2145_.55.0037c17: 抄胎經三卷 T2145_.55.0037c18: 抄央掘魔羅經二卷
T2145_.55.0037c22: 抄法華藥王品一卷 T2145_.55.0037c23: 抄維摩詰所説佛國品一卷 T2145_.55.0037c24: 抄維摩詰方便品一卷 T2145_.55.0037c25: 抄維摩詰問疾品一卷 T2145_.55.0037c26: 抄安般守意經一卷 T2145_.55.0037c27: 抄菩薩本業經一卷 T2145_.55.0037c28: 抄菩薩本業願行品一卷 T2145_.55.0037c29: 抄四諦經要數一卷 T2145_.55.0038a01: 抄法律三昧經一卷 T2145_.55.0038a02: 抄照明三昧不思議事經一卷 T2145_.55.0038a03: 抄諸佛要集經一卷 T2145_.55.0038a04: 抄大乘方等要慧經一卷 T2145_.55.0038a05: 抄普賢觀懺悔法一卷 T2145_.55.0038a06: 抄樂瓔珞莊嚴方便經一卷 T2145_.55.0038a07: 抄未曾有因縁經一卷 T2145_.55.0038a08: 抄阿毘曇五法行經一卷 T2145_.55.0038a09: 抄諸法無行經一卷 T2145_.55.0038a10: 抄無爲道經一卷 T2145_.55.0038a11: 抄分別經一卷 T2145_.55.0038a12: 抄徳光太子經一卷 T2145_.55.0038a13: 抄魔化比丘經一卷 T2145_.55.0038a14: 抄優婆塞受戒品一卷 T2145_.55.0038a15: 抄優婆塞受戒法一卷
T2145_.55.0038a20: 文繁積學者難究故略要抄出
T2145_.55.0038a24: 律經雜抄一卷 T2145_.55.0038a25: 本起抄經一卷
T2145_.55.0038b05: 四十八部。一百五十一卷。並有經。其八 T2145_.55.0038b06: 部。二百一卷。今闕 T2145_.55.0038b07: 新集安公疑經録第二 安法師造 T2145_.55.0038b08: 外國僧法學。皆跪而口受。同師所受。若十二 T2145_.55.0038b09: 十轉。以授後學。若有一字異者。共相推挍。得 T2145_.55.0038b10: 便擯之。僧法無縱也。經至晋土其年未遠。而 T2145_.55.0038b11: 憙事者以沙標金。斌斌如也。而無括正。何以 T2145_.55.0038b12: 別眞僞乎。農者禾草倶在。后稷爲之嘆息。 T2145_.55.0038b13: 金匱玉石同緘。卞和爲之懷恥。安敢預學次 T2145_.55.0038b14: 見涇渭雜流龍蛇並進。豈不恥之。今列意謂 T2145_.55.0038b15: 非佛經者如左。以示將來學士。共知鄙信 T2145_.55.0038b16: 焉
T2145_.55.0038c17: 新集疑經僞撰雜録第三 T2145_.55.0038c18: 長阿含經云。佛將涅槃。爲比丘説四大教法。 T2145_.55.0038c19: 若聞法律當於諸經推其虚實。與法相違則 T2145_.55.0038c20: 非佛説。又大涅槃經云。我滅度後。諸比丘輩 T2145_.55.0038c21: 抄造經典令法淡薄。種智所照驗於今矣。自 T2145_.55.0038c22: 像運澆季浮競者多。或憑眞以構僞。或飾虚 T2145_.55.0038c23: 以亂實。昔安法師摘出僞經二十六部。又指 T2145_.55.0038c24: 慧達道人以爲深戒。古既有之。今亦宜然矣。 T2145_.55.0038c25: 祐挍閲群經。廣集同異。約以經律。頗見所疑。 T2145_.55.0038c26: 夫眞經體趣融然深遠。假託之文辭意淺雜。 T2145_.55.0038c27: 玉石朱紫無所逃形也。今區別所疑注之於 T2145_.55.0039a01: 録。并近世妄撰。亦標于末。並依倚雜經而自 T2145_.55.0039a02: 製名題。進不聞遠適外域。退不見承譯西賓。 T2145_.55.0039a03: 我聞興於戸牖。印可出於胸懷。誑誤後學。良 T2145_.55.0039a04: 足寒心。既躬所見聞。寧敢默已。嗚呼來葉。愼 T2145_.55.0039a05: 而察焉
T2145_.55.0039a10: 決定罪福經一卷 T2145_.55.0039a11: 無爲道經二卷 T2145_.55.0039a12: 情離有罪經一卷
T2145_.55.0039a15: 觀月光菩薩記一卷
T2145_.55.0039a19: 右十二部經記。或義理乖背。或文偈淺鄙。 T2145_.55.0039a20: 故入疑録。庶耘蕪穬以顯法寶
T2145_.55.0039a28: 道侍改治 T2145_.55.0039b01: 菩提福藏法化三昧經一卷
T2145_.55.0039b06: 所出。雖弘經義異於僞造。然既立名號則 T2145_.55.0039b07: 一部。懼後代疑亂。故明注于録 T2145_.55.0039b08: 佛所制名數經五卷 T2145_.55.0039b09: 右一部。齊武帝時。比丘釋王宗所撰。抄集 T2145_.55.0039b10: 衆經有似數林。但題稱佛制。懼亂名實。故 T2145_.55.0039b11: 注于録 T2145_.55.0039b12: 衆經要攬法偈二十一首一卷 T2145_.55.0039b13: 右一部。梁天監二年。比丘釋道歡撰。右合 T2145_.55.0039b14: 二十部。二十六卷。疑經兩録合四十六部。 T2145_.55.0039b15: 五十六卷。其三十八部失源。八部有人名 T2145_.55.0039b16: 新集安公注經及雜經志録第四 T2145_.55.0039b17: 夫日月麗天衆星助燿。雨從龍降彪池佐 T2145_.55.0039b18: 潤由是豐澤洪沾大明煥赫也。而猶有燋火 T2145_.55.0039b19: 於雲夜。抱瓫於漢陰者。時有所不足也。佛之 T2145_.55.0039b20: 著教。眞人發起。大行於外國。有自來矣。延及 T2145_.55.0039b21: 此土。當漢之末世。晋之盛徳也。然方言殊音。 T2145_.55.0039b22: 文質從異。譯*胡爲晋出非一人。或善*胡而 T2145_.55.0039b23: 質晋。或善晋而未備*胡。衆經皓然難以折 T2145_.55.0039b24: 中。竊不自量敢豫僧數。既荷佐化之名。何得 T2145_.55.0039b25: 素飡終日乎。輒以洒掃之餘暇。注衆經如 T2145_.55.0039b26: 左。非敢自必。必値聖心。庶望考文時有合義。 T2145_.55.0039b27: 願將來善知識不咎其默守。冀抱瓫燋火讜 T2145_.55.0039b28: 有微益 T2145_.55.0039b29: 光讃折中解一卷 T2145_.55.0039c01: 光讃抄解一卷 T2145_.55.0039c02: 般若放光品者。分別盡漏而不證八地也。源 T2145_.55.0039c03: 流浩汗厥義幽邃。非彼草次可見宗廟之義 T2145_.55.0039c04: 也。安爲折疑准一卷。折疑略二卷。起盡解一 T2145_.55.0039c05: 卷 T2145_.55.0039c06: 道行品者。般若抄也。佛去世後。外國高明者 T2145_.55.0039c07: 撰也。辭句質複首尾互隱。爲集異注一卷 T2145_.55.0039c08: 大小十二門者。禪思之奧府也。爲各作注
T2145_.55.0039c13: 解一卷 T2145_.55.0039c14: 賢劫八萬四千度無極者。大乘之妙目也。爲 T2145_.55.0039c15: 解一卷 T2145_.55.0039c16: 人本欲生經者。九止八脱之妙要也。爲注撮
T2145_.55.0039c22: 衆經衆行或有未曾共和者。安集之爲十 T2145_.55.0039c23: 法句義一卷。連雜解共卷 T2145_.55.0039c24: 義指者。外國沙門於此土所傳義也。云諸部 T2145_.55.0039c25: 訓異。欲廣來學視聽也。増之爲注一卷 T2145_.55.0039c26: 九十八結者。阿毘曇之要義。爲解一卷。連約 T2145_.55.0039c27: 通解共卷 T2145_.55.0039c28: 又爲三十二相解一卷
T2145_.55.0040a02: 晋康寧二年。近二百載。値殘出殘遇全出全。
T2145_.55.0040a05: 答法將難一卷 T2145_.55.0040a06: 西域志一卷 T2145_.55.0040a07: 凡二十七卷其諸天録經録。及答沙汰難至 T2145_.55.0040a08: 西域志。雖非注經。今依安舊録附之于末 T2145_.55.0040a09: 僧法尼所誦出經入疑録 T2145_.55.0040a10: 寶頂經一卷 永元元年出時年九歳 T2145_.55.0040a11: 淨土經一卷 永元元年出時年九歳 T2145_.55.0040a12: 正頂經一卷 永元元年出時年九歳 T2145_.55.0040a13: 法華經一卷 永元元年出時年九歳 T2145_.55.0040a14: 藥草經一卷 永元二年出時年十歳 T2145_.55.0040a15: 太子經一卷 永元二年出時年十歳 T2145_.55.0040a16: 伽耶波經一卷 永元二年出時年十歳 T2145_.55.0040a17: 波羅奈經一卷 中興元年出時年十二歳 T2145_.55.0040a18: 優婁頻經一卷 中興元年出時年十二*歳
T2145_.55.0040a24: 時年十六 T2145_.55.0040a25: 阿那含經二卷 天監四年出時年十六 T2145_.55.0040a26: 妙音師子吼經三卷 天監四年出年十六
T2145_.55.0040a29: 勝鬘經一卷 永元元年出時年九歳 T2145_.55.0040b01: 優曇經一卷 T2145_.55.0040b02: 妙莊嚴經四*卷
T2145_.55.0040b05: 右二十一種經凡三十五卷 T2145_.55.0040b06: 經如前件。齊末太學博士江泌處女尼子所 T2145_.55.0040b07: 出。初尼子年在齠。齓。有時閉目靜坐。誦出此 T2145_.55.0040b08: 經。或説上天。或稱神授。發言通利。有如宿 T2145_.55.0040b09: 習。令人。寫出。俄而還止。經歴旬朔續復如 T2145_.55.0040b10: 前。京都道俗威傳其異。今上勅見面問所以。 T2145_.55.0040b11: 其依事奉答。不異常人。然篤信正法少修梵 T2145_.55.0040b12: 行。父母欲嫁之。誓而弗許。後遂出家。名僧 T2145_.55.0040b13: 法。住青園寺。祐既收集正典。撿括異聞。事接 T2145_.55.0040b14: 耳目。就求省視。其家祕隱。不以見示。唯得妙 T2145_.55.0040b15: 音師子吼經三卷。以備疑經之録。此尼以天 T2145_.55.0040b16: 監年三月亡。有好事者。得其文疏前後所出 T2145_.55.0040b17: 定 T2145_.55.0040b18: 二十餘卷。厥舅孫質以爲眞經。行疏勸化收 T2145_.55.0040b19: 合傳寫。既染毫牘必存於世。昔漢建安末。 T2145_.55.0040b20: 濟陰丁氏之妻。忽如中疾。便能*胡語。又求 T2145_.55.0040b21: 紙筆自爲*胡書。復有西域*胡人。見其此書 T2145_.55.0040b22: 云。是經。推尋往古不無此事。但義非金 T2145_.55.0040b23: 口。又無師譯。取捨兼懷。故附之疑例
T2145_.55.0040b26: 光。戒歳七臘。矯以勝相。諸尼嫗人僉稱聖 T2145_.55.0040b27: 道。彼州僧正議欲驅擯。遂潜下都住普弘 T2145_.55.0040b28: 寺。造作此經。又寫在屏風紅紗映覆香花 T2145_.55.0040b29: 供養。雲集四部嚫供煙。塞事源顯發。勅付 T2145_.55.0040c01: 建康辯覈疑状云。抄略諸經多有私意。妄 T2145_.55.0040c02: 造借書人路琰屬辭潤色。獄牒。妙光巧詐 T2145_.55.0040c03: 事應斬刑。路琰同謀。十歳謫戍。即以其年 T2145_.55.0040c04: 四月二十一日。勅僧正慧超。令喚京師能 T2145_.55.0040c05: 講大法師。宿徳如僧祐曇准等二十人。共 T2145_.55.0040c06: 至建康。前辯妙光事。超即奉旨。與曇准僧 T2145_.55.0040c07: 祐法寵慧令慧集智藏僧旻法雲等二十人。 T2145_.55.0040c08: 於縣辯問。妙光伏罪。事事如牒。衆僧詳議 T2145_.55.0040c09: 依律擯治。天恩免死。恐於偏地復爲惑亂 T2145_.55.0040c10: 長繋東治。即收拾此經得二十餘本及屏 T2145_.55.0040c11: 風。於縣燒除。然猶有零散。恐亂後生。故復
T2145_.55.0040c14: 抄爲法捨身經六卷 T2145_.55.0040c15: 右二部。蓋近世所集。未詳年代人名。悉總 T2145_.55.0040c16: 集群經以類相從。既立號。法苑則疑於別 T2145_.55.0040c17: 經。故注記其名以示後學。卷數雖多猶是 T2145_.55.0040c18: 前録衆經。故不入部最之限 T2145_.55.0040c19: 小乘迷學竺法度造異儀記第五 T2145_.55.0040c20: 夫至人應世觀衆生根。根力不同設教亦異。 T2145_.55.0040c21: 是以三乘立軌隨機而發。五時説法應契而 T2145_.55.0040c22: 化。沿麁以至妙。因小以及大。階漸殊時教 T2145_.55.0040c23: 之體也。自正法稍遠受學乖互。外域諸國或 T2145_.55.0040c24: 偏執小乘。最後涅槃顯明佛性。而猶執初教。 T2145_.55.0040c25: 可謂膠柱鼓琴者也。元嘉中。外國商人竺婆 T2145_.55.0040c26: 勒。久停廣州。毎往來求利。於南康郡生兒。仍 T2145_.55.0040c27: 名南康。長易字金伽。後得入道。爲曇摩耶舍 T2145_.55.0040c28: 弟子。改名法度。其人貌雖外國。實生漢土。天 T2145_.55.0040c29: 竺科軌非其所諳。但性存矯異。欲以攝物。故 T2145_.55.0041a01: 執學小乘。云無十方佛。唯禮釋迦而已。大乘 T2145_.55.0041a02: 經典不聽讀誦。反抄著衣。以此爲法常用銅 T2145_.55.0041a03: 鉢無別應器。乃令諸尼作鎭肩衣。似尼師壇。 T2145_.55.0041a04: 縫之爲嚢。恒著肩上而不用坐。以表衆異。毎 T2145_.55.0041a05: 至出路相捉而行布薩悔過。但伏地相向而 T2145_.55.0041a06: 不胡跪。法度善閑漢言。至授戒先作*胡語。 T2145_.55.0041a07: 不令漢知。案律之明文授法資解。言不相領 T2145_.55.0041a08: 不得法事。而竺度昧罔面行詭術。明識之衆 T2145_.55.0041a09: 咸共駭棄。唯宋故丹陽尹顏竣女。宣業寺尼 T2145_.55.0041a10: 法弘。交州刺史張牧女。弘光寺尼普明等。信 T2145_.55.0041a11: 受其教以爲眞實。雖出貴族而識謝慧心。毀 T2145_.55.0041a12: 呰方等既絶法雨。妄學詭科乖背律儀。來苦 T2145_.55.0041a13: 方深良可愍傷。自正化東流大乘日曜。英哲 T2145_.55.0041a14: 頂受遍寓服膺。而使迷僞之人專行偏教。莫 T2145_.55.0041a15: 或振止。何其甚哉。昔慧導拘滯疑惑大品。 T2145_.55.0041a16: 曇樂偏執非撥法華。罔天下之明。信己情之 T2145_.55.0041a17: 謬。關中大衆固已指爲無間矣。至如彭城僧 T2145_.55.0041a18: 淵誹謗涅槃舌根銷爛。現表厥殃。大乘難誣。 T2145_.55.0041a19: 亦可驗也。尋三人之惑並惡止其躬。而竺度 T2145_.55.0041a20: 之悖。以毒飮人。凡女人之性。智弱信強一受 T2145_.55.0041a21: 僞教則同惑相埏。故京師數寺遂塵異法。東 T2145_.55.0041a22: 境尼衆亦時染此風。將恐邪路易開淄汚不 T2145_.55.0041a23: 已。嗟乎斯豈魔斷大乘故先侮女人歟。此實 T2145_.55.0041a24: 開士之所痛悼。而法主所宜匡制也。大方便 T2145_.55.0041a25: 經云。釋迦如來昔爲比丘。專以四阿含教化 T2145_.55.0041a26: 謗毀方等。於無數劫受大苦報。從阿鼻出發 T2145_.55.0041a27: 大乘心。致成正覺。後進之賢宜思防斷。古今 T2145_.55.0041a28: 明誡可不愼乎 T2145_.55.0041a29: 昔慧叡法師久歎愚迷。製此喩疑防於今日。 T2145_.55.0041b01: 故存之録末。雖於録非類。顯證同矣 T2145_.55.0041b02: 喩疑第六 長安叡法師 T2145_.55.0041b03: 夫應而不寂感之者至。感有精麁應亦不一。 T2145_.55.0041b04: 影響理也。若以方斯之非徒乖其圓。乃亦喪 T2145_.55.0041b05: 其方。故以備聞之悟喩其所疑。疑非膏肓麁 T2145_.55.0041b06: 必爲治。若治所不至。喩復其如之何。並可詳 T2145_.55.0041b07: 覽往喩。昔漢室中興。孝明之世。無盡之照。始 T2145_.55.0041b08: 得揮光此壞。於二五之照。當是像法之初。 T2145_.55.0041b09: 自爾已來。西域名人安侯之徒。相繼而至。大 T2145_.55.0041b10: 化文言漸得淵照。邊俗陶其鄙倍。漢末魏初。 T2145_.55.0041b11: 廣陵彭城二相出家。並能任持大照。尋味之 T2145_.55.0041b12: 賢始有講次。而恢之以裕義。迂之以配説。 T2145_.55.0041b13: 下至法祖孟詳法行康會之徒。撰集諸經宣 T2145_.55.0041b14: 暢幽旨。粗得充允祖聽曁今。附文求旨。義 T2145_.55.0041b15: 不遠宗。言不乖實。起之於亡師。及至符并龜 T2145_.55.0041b16: 茲三王來朝。持法之宗亦並與經倶集。究摩 T2145_.55.0041b17: 羅法師至自龜茲。持律三藏集自罽賓。禪師 T2145_.55.0041b18: 徒衆尋亦並集。關中洋洋十數年中。當是大 T2145_.55.0041b19: 法後興之盛也。叡才常人鄙而得厠。對宗匠 T2145_.55.0041b20: 陶譯玄典。法言無日不聞。聞之無要不記故 T2145_.55.0041b21: 敢依准所聞。寄之紙墨以宣所懷。什公云。大 T2145_.55.0041b22: 教興世五十餘年。言無不實。實無不益。益而 T2145_.55.0041b23: 爲言無非教也。實而爲稱無非寶也。寶以如 T2145_.55.0041b24: 意爲喩。教以正失爲體。若能體其隨宜之旨。 T2145_.55.0041b25: 則言無不深。若守其一照。則惑無不至。今 T2145_.55.0041b26: 此世界以雜爲名。則知本自離薄。本自離薄 T2145_.55.0041b27: 則易爲風波。風波易以動。不淳易爲離。易動 T2145_.55.0041b28: 易離。故大聖隨宜而進。進之不以一途。三乘 T2145_.55.0041b29: 離化由之而起。三藏祛其染滯。般若除其虚 T2145_.55.0041c01: 妄。法華開一究竟。泥洹闡其實化。此三津開 T2145_.55.0041c02: 照。照無遺矣。但優劣存乎人。深淺在其悟。 T2145_.55.0041c03: 任分而行。無所臧否。前五百年也。此五百 T2145_.55.0041c04: 年中。得道者多。不得者少。以多言之。故曰正 T2145_.55.0041c05: 法。後五百年。唯相是非執競盈路。得道者少。 T2145_.55.0041c06: 不得者多。亦以多目之。名爲像法。像而非眞。 T2145_.55.0041c07: 失之由人。由人之失。乃有非跋眞言斧戟實 T2145_.55.0041c08: 化。無擇起於胸中不救出自脣吻。三十六國 T2145_.55.0041c09: 小乘人也。此釁流於秦地。慧導之徒遂復不 T2145_.55.0041c10: 信大品。既蒙什公入關開託眞照。般若之明 T2145_.55.0041c11: 復得揮光。末俗朗茲實化尋出法華開方便 T2145_.55.0041c12: 門。令一實究竟廣其津途。欣樂之家景仰沐 T2145_.55.0041c13: 浴。眞復不知老之將至。而曇樂道人。以偏執 T2145_.55.0041c14: 之。見而復非之。自畢幽途永不可誨。今大般 T2145_.55.0041c15: 泥洹經。法顯道人。遠尋眞本。於天竺得之。持 T2145_.55.0041c16: 至揚都。大集京師義學之僧百有餘人。師執 T2145_.55.0041c17: 本。參而譯之詳而出之。此經云。泥洹不滅佛 T2145_.55.0041c18: 有眞我。一切衆生皆有佛性。皆有佛性學得 T2145_.55.0041c19: 成佛。佛有眞我故聖鏡特宗而爲衆聖中王。 T2145_.55.0041c20: 泥洹永存。爲應照之本。大化不泯眞本存焉。 T2145_.55.0041c21: 而復致疑。安於漸照而排跋眞誨任其偏執 T2145_.55.0041c22: 而自幽不救。其可如乎。此正是法華開佛知 T2145_.55.0041c23: 見。開佛知見今始可悟。金以瑩明顯發可知。 T2145_.55.0041c24: 而復非之。大化之由而有此心。經言闡提。眞 T2145_.55.0041c25: 不虚也。此大法三門皆有成證。昔朱士行既 T2145_.55.0041c26: 襲眞式。以大法爲己任。於雒中講中小 T2145_.55.0041c27: 品。亦往往不通。乃出流沙尋求大品。既至于 T2145_.55.0041c28: 填果得眞本。即遣弟子十人。送至雒陽。出爲 T2145_.55.0041c29: 晋音。未發之間。彼土小乘學者。乃以聞王。云 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 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 [行番号:有/無] [返り点:無/有] [CITE] |