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廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 52 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 [行番号:有/無] [返り点:無/有] [CITE]
T2103_.52.0280a01: 絶韋編構述餘緒。爰登弱冠捃摭百家。及乎 T2103_.52.0280a02: 從仕留連文翰。雖未能採龍門而梯會稽。 T2103_.52.0280a03: 賦鷦鷯而詠鸚鵡。若求其一介。亦彷彿古人。 T2103_.52.0280a04: 但深悟聚泡情悲交臂。常欲蝉蛻俗解貪味 T2103_.52.0280a05: 眞如。一日鄖城訊修隗館。屈膝情欣係襪遇 T2103_.52.0280a06: 同。進履未盡開襟遽嗟。飄忽尋望。拂衣世網 T2103_.52.0280a07: 脱屣牽絲。滄浪濯纓漢陰抱甕。行餐九轉用 T2103_.52.0280a08: 遣幽憂。漸寤三空將登苦忍。仙梁視玉不 T2103_.52.0280a09: 廢從師。深澗折桃無妨請益。所希彌天勝氣 T2103_.52.0280a10: 乍詶鑿齒。雁門高論時答嘉賓。冬暖如春願 T2103_.52.0280a11: 珍清軌。室邇人遐彌軫禁帶。餘辭殘簡念 T2103_.52.0280a12: 無金玉 T2103_.52.0280a13: 幽林沙門釋惠命詶書濟北戴先生 T2103_.52.0280a14: 夫一眞常湛。徼妙於是同玄。萬聖乘機。違順 T2103_.52.0280a15: 以之殊迹。是以西關明道東野談仁。雕朴改 T2103_.52.0280a16: 工有無異軫。今若括此二門原茲兩教。豈不 T2103_.52.0280a17: 歸宗三轉會入五乘。藉淺之深資權顯實。斯 T2103_.52.0280a18: 若池分四水始則殊名。海控八河終無別味。 T2103_.52.0280a19: 檀越幼挺奇才夙懷茂緒。華辭卓世雅致參 T2103_.52.0280a20: 玄。智渉五明學兼三教。益矣能忘。蹈顏生 T2103_.52.0280a21: 之逸軌。損之爲道。慕李氏之玄蹤。雖復六經 T2103_.52.0280a22: 該廣百家繁富。聖賢異准儒墨分流。或事曠 T2103_.52.0280a23: 而文殷。或言高而義遠。莫不納如瓶受説似 T2103_.52.0280a24: 河傾。明鏡匪疲洪鍾任扣。子建挹以奇文。 T2103_.52.0280a25: 長卿恧其高趣。故雖秦楚分 T2103_.52.0280a26: 墟周梁改俗。白眉青眼。龜玉之價弗踰。栖 T2103_.52.0280a27: 鳳臥龍。魚水之交莫異。加以識瑩苦空志排 T2103_.52.0280a28: 塵俗。形雖廊廟器乃江湖。是以屬歎牽絲興 T2103_.52.0280a29: 言世網。辭同應陸調合張嚴。嗟朱火之遽傳。 T2103_.52.0280b01: 愍清波之速逝。方應濯足從道洗耳辭榮。九 T2103_.52.0280b02: 轉充虚四扉排疾。然後尋八正以味一眞。解 T2103_.52.0280b03: 十纒而遣三患。斯之徳也寧不至哉。貧道識 T2103_.52.0280b04: 鏡難清心塵易壅。定慚華水戒非草繋。才侔 T2103_.52.0280b05: 撤燭學謝傳燈。内有愧於徳充。外無狎於人 T2103_.52.0280b06: 世。是以淹滯一丘寓形蓬柳。端居千仞託志 T2103_.52.0280b07: 筠松。測四序於風霜。候三旬於眺魄。至迺夜 T2103_.52.0280b08: 聞山鳥仍代九成。晝視遊魚聊追二子。蓽戸 T2103_.52.0280b09: 弊衿既在原非病朱門結駟亦於我如雲。 T2103_.52.0280b10: 所歎藤鼠易侵樹猿難靜。勞想鷲頭倦思雞 T2103_.52.0280b11: 足。至於林凋秋葉。曾無獨覺之明。谷響春鶯。 T2103_.52.0280b12: 終切寡聞之歎。忽承來問曲見光譽。幽氣若 T2103_.52.0280b13: 蘭清音如玉。誠復溢目致歡。而實撫膺多愧。 T2103_.52.0280b14: 雖識謝天池未辯北溟之説。而事同泥井慚 T2103_.52.0280b15: 聞東海之談。所冀伊人於焉好我。黄石匪遙 T2103_.52.0280b16: 結期明旦。白駒可縶用永終朝。善敬清猷 T2103_.52.0280b17: 時因素札。言不洗意報此何申 T2103_.52.0280b18: 弔延法師亡書隋薛道衡 T2103_.52.0280b19: 八月二十三日名和南。俗界無常。延法師遷 T2103_.52.0280b20: 化。情深悲怛不能已已。唯哀慕摧割當不可 T2103_.52.0280b21: 任。法師弱齡捨俗高蹈塵表。志度恢弘理識 T2103_.52.0280b22: 精悟。靈臺神㝢可仰而不可窺。智海法源可 T2103_.52.0280b23: 渉而不可測。同夫明鏡屢照不疲。譬彼洪鍾 T2103_.52.0280b24: 有來斯應。往逢道喪玄維落紐。栖志幽巖確 T2103_.52.0280b25: 乎不拔。高位厚禮不能迴其慮。嚴威峻法未 T2103_.52.0280b26: 足懼其心。經行宴坐夷險莫二。戒徳律儀始 T2103_.52.0280b27: 終如一。聖皇啓運像法重興。卓謂緇林鬱爲 T2103_.52.0280b28: 稱首。屈宸極之重。申師資之義。三寶由其弘 T2103_.52.0280b29: 護。二諦藉以宣揚。信足以追蹤澄什超邁安 T2103_.52.0280c01: 遠。而法柱忽傾仁舟遽沒。匪直悲纒四部。固 T2103_.52.0280c02: 亦酸感一人。師杖錫挈瓶夙承訓導。升堂入 T2103_.52.0280c03: 室具體而微。在三之情。理百恒慟。往矣奈何。 T2103_.52.0280c04: 無常奈何。疾礙不獲展慰。但深悲結。謹遣 T2103_.52.0280c05: 白書。慘愴不次。弟子薛道衡和南 T2103_.52.0280c06: 廣弘明集卷第二十*四 T2103_.52.0280c07: T2103_.52.0280c08: T2103_.52.0280c09: T2103_.52.0280c10: T2103_.52.0280c11: *大唐西明寺沙門釋道宣撰 T2103_.52.0280c12: 僧行篇第五之三 T2103_.52.0280c13: 福田論 隋沙門釋彦琮 問出家損益詔
T2103_.52.0280c18: 經館學士沙門釋彦琮 T2103_.52.0280c19: 隋煬帝大業三年新下律令格式令云。諸 T2103_.52.0280c20: 僧道士等有所啓請者。並先須致敬然後 T2103_.52.0280c21: 陳理。雖有此令僧竟不行。時沙門釋彦琮 T2103_.52.0280c22: 不忍其事。乃著福田論以抗之。意在諷 T2103_.52.0280c23: 刺。言之者無罪。聞之者以自誡也。帝後 T2103_.52.0280c24: 朝見。諸沙門並無致敬者。大業五年至西 T2103_.52.0280c25: 京郊南大張文物。兩宗朝見。僧等依舊不 T2103_.52.0280c26: T2103_.52.0280c27: T2103_.52.0280c28: T2103_.52.0280c29: T2103_.52.0281a01: 拜。下勅曰。條令久行。僧等何爲不致敬。時 T2103_.52.0281a02: 明贍法師對曰。陛下弘護三寶當順佛言。 T2103_.52.0281a03: 經中不令拜俗。所以不敢違教。又勅曰。若 T2103_.52.0281a04: 不拜敬。宋武時何以致敬。對曰。宋武虐 T2103_.52.0281a05: 君偏政不敬交有誅戮。陛下異此無得下 T2103_.52.0281a06: 拜。勅曰但拜。僧等峙然。如是數四令拜。 T2103_.52.0281a07: 僧曰。陛下必令僧拜。當脱法服著俗衣。此 T2103_.52.0281a08: 拜不晩。帝夷然。無何而止。明日設大齋法 T2103_.52.0281a09: 祀都不述之。後語群公曰。朕謂僧中無人。 T2103_.52.0281a10: 咋南郊對答亦有人矣。爾後至終必無拜 T2103_.52.0281a11: 者。其黄巾士女。初聞令拜合一李。衆連拜 T2103_.52.0281a12: 不已。帝亦不齒問之 T2103_.52.0281a13: 論曰。昔在東晋太尉桓玄議令沙門敬於王 T2103_.52.0281a14: 者。廬山遠法師高名碩徳。傷智幢之欲折。悼 T2103_.52.0281a15: 戒寶之將沈。乃作沙門不敬王者論。設敬之 T2103_.52.0281a16: 儀當時遂寢。然以緝詞隱密援列杳深。後學 T2103_.52.0281a17: 披覽難見文意。聊因暇日輒復申叙。更號福 T2103_.52.0281a18: 田論云。忽有嘉客來自遠方。遙附桓氏重述 T2103_.52.0281a19: 前議。主人正念久之。抗聲應曰。客似未聞福 T2103_.52.0281a20: 田之要。吾今相爲論之。夫云福田者何耶三 T2103_.52.0281a21: 寶之謂也。功成妙智道登圓覺者佛也。玄理 T2103_.52.0281a22: 幽寂正教精誠者法也。禁戒守眞威儀出俗者 T2103_.52.0281a23: 僧也。皆是四生導首六趣舟航。高拔天人重 T2103_.52.0281a24: 踰金石。譬乎珍寶劣相擬議。佛以法主標宗。 T2103_.52.0281a25: 法以佛師居本。僧爲弟子崇斯佛法。可謂尊 T2103_.52.0281a26: 卑同位本末共門。語事三種。論體一致。處五 T2103_.52.0281a27: 十之載。弘八萬之典。所説指歸惟此至極。 T2103_.52.0281a28: 寢聲滅影盡雙林之運。刻檀書葉留一化之 T2103_.52.0281a29: 軌。聖賢間起門學相承。和合爲群住持是寄。 T2103_.52.0281b01: 金人照於漢殿。像法通於洛浦。並宗先覺倶 T2103_.52.0281b02: 襲舊章。圖方外而發心。棄世間而立徳。官榮 T2103_.52.0281b03: 無以動其志。親屬莫能累其情。衣則截於壞 T2103_.52.0281b04: 色。髮則落於毀容。不戴冠而作儀。豈束帶而 T2103_.52.0281b05: 爲飾。上天之帝猶恒設禮。下土之王固常致 T2103_.52.0281b06: 敬。有經有律斯法未殊。若古若今其道無滯。 T2103_.52.0281b07: 推帝王之輕重。亞神祇之大小。八荒欽徳 T2103_.52.0281b08: 四海歸仁。僧尼朝拜非所聞也。如懷異旨請 T2103_.52.0281b09: 陳雅見。客曰。周易云。天地之大徳曰生。聖人 T2103_.52.0281b10: 之大寶曰位。老子云。域中有四。大王居一焉。 T2103_.52.0281b11: 竊以莫非王土。建之以國。莫非王臣。繋之以 T2103_.52.0281b12: 主。則天法地覆載兆民方春比夏生長萬物。 T2103_.52.0281b13: 照之以日月之光。潤之以雲雨之氣。六合則 T2103_.52.0281b14: 咸宗如海。百姓則共仰如辰。戎夷革面馬牛 T2103_.52.0281b15: 迴首。蛇尚荷於隋侯。魚猶感於漢帝。豈有免 T2103_.52.0281b16: 其編戸。假其法門忘度脱之寛仁。遺供養之 T2103_.52.0281b17: 弘造。高大自許卑恭頓廢。譬諸禽獸將何別 T2103_.52.0281b18: 乎。必能御以神通得成聖果。道被天下理在 T2103_.52.0281b19: 言外。然今空事剔除尚増三毒。虚改服飾猶 T2103_.52.0281b20: 染六塵。戒忍弗修定智無取。有乖明誨不異 T2103_.52.0281b21: 凡俗。詎應恃宣讀之勞而抗禮萬乘。藉形容 T2103_.52.0281b22: 之別而闕敬一人。昔比丘接足於居士。菩薩 T2103_.52.0281b23: 稽首於慢衆。斯文復彰厥趣安在。如以權道 T2103_.52.0281b24: 難沿佛性可尊。況是君臨罔非神降。伯陽開 T2103_.52.0281b25: 萬齡之範。仲尼敷百王之則。至於謁拜必遵 T2103_.52.0281b26: 朝典。獨有沙門敢爲陵慢。此而可忍孰可容 T2103_.52.0281b27: 乎。弊風難革惡流易久。不遇明皇誰能刊正。 T2103_.52.0281b28: 忽起非常之變易。招無信之譏。至言有憑幸 T2103_.52.0281b29: 垂詳覽。主曰。吾所立者内也。子所難者外也。 T2103_.52.0281c01: 内則通於法理。外則局於人事。相望懸絶詎 T2103_.52.0281c02: 可同年。斯謂學而未該聞而不洽。子之所惑 T2103_.52.0281c03: 吾當爲辯。試擧其要總有七條。無徳不報一 T2103_.52.0281c04: 也。無善不攝二也。方便無礙三也。寂滅無榮 T2103_.52.0281c05: 四也。儀不可越五也。服不可亂六也。因不可 T2103_.52.0281c06: 忘七也。初之四條對酬難意。後之三條引出 T2103_.52.0281c07: 成式。吾聞天不言而四時行焉。王不言而萬 T2103_.52.0281c08: 國治焉。帝有何力民無能名。成而不居爲而 T2103_.52.0281c09: 不恃。斯乃先王之盡善。大人之至徳。同霑庶 T2103_.52.0281c10: 類齊預率賓。幸殊草木差非蟲鳥。戴圓履方 T2103_.52.0281c11: 俯仰懷惠。食粟飮水飽滿銜澤。既能矜許出 T2103_.52.0281c12: 家慈聽入道。斷麁業於已往。祈妙果於將 T2103_.52.0281c13: 來。既蒙重惠還思厚答。方憑萬善之益。豈在 T2103_.52.0281c14: 一身之敬。追以善答攝報乃深。徴以身敬收 T2103_.52.0281c15: 利益淺。良由僧失正儀俗減餘慶。僧不拜 T2103_.52.0281c16: 俗佛已明言。若知可信理當遵立。如謂難依 T2103_.52.0281c17: 事應除廢。何容崇之欲求其福卑之復責其 T2103_.52.0281c18: 禮。即令從禮便同其俗。猶云請福未見其潤。 T2103_.52.0281c19: 此則存而似棄僧而類民。非白非黒無所名 T2103_.52.0281c20: 也。竊見郊禋總祭*惟存。仰福爲尊僧尚鄙 T2103_.52.0281c21: 斯。不恭如何令僧拜俗。天地可反斯儀罕乖。 T2103_.52.0281c22: 後更爲叙是謂第一無徳不報者也。法既 T2103_.52.0281c23: 漸衰人亦稍末。罕有其聖誠如所言。雖處凡 T2103_.52.0281c24: 流仍持忍鎧。縱虧戒學尚談智典。如塔之貴 T2103_.52.0281c25: 似佛之尊。歸之則善生。毀之則罪積。猛以始 T2103_.52.0281c26: 發。割愛難而能捨。引凡終期。成覺迥而能 T2103_.52.0281c27: 趣。斯故*剔髮之辰天魔遙懾。染衣之日帝釋 T2103_.52.0281c28: 遙歡。妓女聊披無漏遂滿。醉人暫剪有縁即 T2103_.52.0281c29: 結。龍子頼而息驚。象王見而止怖。威靈斯在 T2103_.52.0282a01: 儀服是因。多未受具對揚佛旨。小不可輕 T2103_.52.0282a02: 光揚僧力。波離既度釋子服心。尼陀亦歸匿 T2103_.52.0282a03: 王屈意。乃至若老若少可師者法。無賤無豪 T2103_.52.0282a04: 所存者道。然後賢愚之際默語之間。生熟相 T2103_.52.0282a05: 似去取非易。肉眼分別恐不逢寶。信心平等 T2103_.52.0282a06: 或有値眞。纔滿四人即成一衆。僧既弘納佛 T2103_.52.0282a07: 亦通在。食看沸水之異方遣施僧。衣見織金 T2103_.52.0282a08: 之奇乃令奉衆。僧之威徳不亦大矣。足可以 T2103_.52.0282a09: 號良福田之最爲聖教之宗。是謂第二無善 T2103_.52.0282a10: 不攝者也。若論淨名之功早昇雲地。臥疾之 T2103_.52.0282a11: 意本超世境。久行神足咸嘆辯才。新學頂禮 T2103_.52.0282a12: 誠謝法施。事是權宜式非常准。謂時暫變其 T2103_.52.0282a13: 例乃多。則有空藏弗恭如來無責。沙彌大願 T2103_.52.0282a14: 和上推先。一往直觀悉可驚怪。再詳典釋莫 T2103_.52.0282a15: 匪通塗。不輕大士獨興高跡。警彼上慢之 T2103_.52.0282a16: 流。設茲下心之拜。偏行一道直用至誠。既非 T2103_.52.0282a17: 三惠詎是恒式。因機作法足爲希有。假弘教 T2103_.52.0282a18: 化難著律儀。大聖發二智之明。制五篇之約。 T2103_.52.0282a19: 廢其爵齒存其戒夏。始終通訓利鈍齊仰。耆 T2103_.52.0282a20: 幼有序先後無雜。未以一出別業而令七衆 T2103_.52.0282a21: 普行。自然之理。分明可見。昔妻死歌而鼓 T2103_.52.0282a22: 盆。身葬嬴而襯土。此亦匹夫之節。豈概明 T2103_.52.0282a23: 王之制乎。況覺典冲邃聖言幽密。局執一邊 T2103_.52.0282a24: 殊乖四辯。是謂第三方便無礙者也。且復周 T2103_.52.0282a25: 之柱史久牽王役。魯之司寇已居國宰宗歸 T2103_.52.0282a26: 道徳始曰無名。訓在詩書終云不作。祖述堯 T2103_.52.0282a27: 舜憲章文武。鞠躬恭敬非此而誰。巣許之風 T2103_.52.0282a28: 望古仍邁。夷齊之操擬今尚迥焉。似高攀十 T2103_.52.0282a29: 力遠度四流。厭斯有爲之苦。欣彼無伴之 T2103_.52.0282b01: 滅。不繋慮於公庭。未流情於王事。自然解脱 T2103_.52.0282b02: 固異儒者之儔矣。是謂第四寂滅無榮者也。 T2103_.52.0282b03: 至如祭祀鬼神望秩川岳。國容盛典書契美 T2103_.52.0282b04: 談。神輩爲王所敬。僧猶莫致於禮。僧衆爲神 T2103_.52.0282b05: 所禮。王寧反受其敬。上下參差翻違正法。衣 T2103_.52.0282b06: 裳顛倒何足相方。令神擁護今來在僧。祈請 T2103_.52.0282b07: 之至會開。咒力竟無拜理。是謂第五儀不可 T2103_.52.0282b08: 越者也。本皇王之奮起。必眞人之託生。上徳 T2103_.52.0282b09: 雖祕於淨心。外像仍標於俗相。是以道彰緇 T2103_.52.0282b10: 服則情勤宜猛。業隱玄門則形恭應絶。求之 T2103_.52.0282b11: 故實備有前聞。國主頻婆父王淨飯。昔之斯 T2103_.52.0282b12: 等咸已克聖。專修信順毎事歸依。縱見凡僧 T2103_.52.0282b13: 還想崇佛。不以跪親爲孝。許非不孝之罪。 T2103_.52.0282b14: 不以拜君爲敬。豈是不敬之愆。所法自殊所 T2103_.52.0282b15: 法已別。體無混雜制從於此。是謂第六服不 T2103_.52.0282b16: 可亂者也。謹案多羅妙典釋迦眞説。乃云。居 T2103_.52.0282b17: 刹利而稱尊。籍般若而爲護。四信不壞十善 T2103_.52.0282b18: 無虧。奉佛事僧積功累徳。然後日精月像之 T2103_.52.0282b19: 降。赤光白氣之感。金輪既轉珠寶復懸。應天 T2103_.52.0282b20: 順民御圖握鏡。始開五常之術。終弘八正之 T2103_.52.0282b21: 道。亦宜覆觀宿命追憶往因。敬佛教而崇僧 T2103_.52.0282b22: 寶。益戒香而増慧力。自可天基轉高。比梵宮 T2103_.52.0282b23: 之遠大。聖壽恒固。同劫石之長久。然則雷霆 T2103_.52.0282b24: 勢極龍虎威隆。慶必頼兼犯使怒及。出言布 T2103_.52.0282b25: 令風行草偃。既抑僧禮誰敢鱗張。但恐有損 T2103_.52.0282b26: 冥功無資。威業曷誠盡命如斯而已。是謂 T2103_.52.0282b27: 第七因不可忘者也。上已略引吾意粗除子 T2103_.52.0282b28: 惑。欲得博聞宜尋大部。客曰。主人向之所引 T2103_.52.0282b29: 理例頻繁。僕雖庸闇頗亦承覽。文總幽明辯 T2103_.52.0282c01: 苞内外。所論祭典尚有迷惑。周易云。一陰 T2103_.52.0282c02: 一陽之謂道。陰陽不測之謂神。竊以昧隱神 T2103_.52.0282c03: 路隔絶人境。欲行祠法要藉禮官。本置奉常 T2103_.52.0282c04: 專。司太祝。縱知鬼事終入臣伍。眞佛已潜 T2103_.52.0282c05: 聖僧又滅。仰信冥道全陟幽神。季葉凡夫。 T2103_.52.0282c06: 薄言迴向。共規閑逸。相學*剔剪職掌檀會。 T2103_.52.0282c07: 所以加其法衣。主守塔坊。所以蠲其俗役。纔 T2103_.52.0282c08: 觸王網。即墜民貫。既同典祀詎合稱寶。朝敬 T2103_.52.0282c09: 天子固是恒儀。苦執強梁定非通識。宋氏舊 T2103_.52.0282c10: 制其風不遠。*惟應相襲更欲何辭。主人曰。 T2103_.52.0282c11: 客知其一未曉其二。請聽嘉言少除異想。吾 T2103_.52.0282c12: 聞鬼者歸也。死之所入。神者靈也。形之所宗。 T2103_.52.0282c13: 鬼劣於人唯止惡道。神勝於色普該情趣。心 T2103_.52.0282c14: 有靈智稱之曰神。隱而難知謂之不測。銓其 T2103_.52.0282c15: 體用或動或靜。品其性欲有陰有陽。周易之 T2103_.52.0282c16: 旨蓋此之故。殊塗顯於一氣。誠言闕於六識。 T2103_.52.0282c17: 設教之漸斷可知焉。鬼報冥通潜來密去。標 T2103_.52.0282c18: 以神號特用茲耳。嘗試言之。受父母之遺。禀 T2103_.52.0282c19: 乾坤之分。可以存乎氣。可以立乎形。至若已 T2103_.52.0282c20: 之神道。必是我之心業。未曾感之於乾坤。得 T2103_.52.0282c21: 之於父母識含胎。藏彌亘虚空。意帶熏種漫 T2103_.52.0282c22: 盈世界。去而復生。如火焔之連出。來而更逝。 T2103_.52.0282c23: 若水波之續轉。根之莫見其始究之。豈覿其 T2103_.52.0282c24: 終。濁之則爲凡。澄之則爲聖。神道細幽理固 T2103_.52.0282c25: 難詳矣。神之最高謂之大覺。思議所不得名 T2103_.52.0282c26: 相孰能窮。眞身本無遷謝。生盲自不瞻覩。託 T2103_.52.0282c27: 想追於舊蹤。傾心翫於遺法。若欲荷傳持之 T2103_.52.0282c28: 任。啓要妙之門。頼此僧徒膺茲佛付。假慈 T2103_.52.0282c29: 雲爲内影。憑帝威爲外力。玄風遠及至於是 T2103_.52.0283a01: 乎。教通三世衆別四部。二從於道二守於俗。 T2103_.52.0283a02: 從道則服像尊儀。守俗則務典供事。像尊謂 T2103_.52.0283a03: 比丘比丘尼也。典供謂優婆塞優婆夷也。所 T2103_.52.0283a04: 像者尊則未參神位。所典者供則下預臣頒。 T2103_.52.0283a05: 原典供之人同主祭之役。吾非當職子何錯 T2103_.52.0283a06: 引。由子切言發吾深趣。理既明矣。勿復惑諸。 T2103_.52.0283a07: 在宋之初。暫行此抑。彼亦乖眞。不煩渉論。邊 T2103_.52.0283a08: 鄙風俗未見其美。忽遣同之。可怪之極。客曰。 T2103_.52.0283a09: 有旨哉斯論也。蒙告善道請從退歸 T2103_.52.0283a10: 問出家損益詔并答唐高祖 T2103_.52.0283a11: 皇唐啓運諸教並興。然於佛法彌隆信重。捨 T2103_.52.0283a12: 京舊第置興聖寺。自餘會昌勝業慈悲證果 T2103_.52.0283a13: 集仙等寺。架築相尋。至於道觀無聞於俗。武 T2103_.52.0283a14: 徳四年有太史令傅奕者。先是黄巾深忌緇 T2103_.52.0283a15: 服。既見國家別敬。彌用疚心。乃上廢佛法事 T2103_.52.0283a16: 十有一條云。佛經誕妄言妖事隱。損國破家 T2103_.52.0283a17: 未聞益世。請胡佛邪教退還天竺。凡是沙門 T2103_.52.0283a18: 放歸桑梓。則家國昌大李孔之教行焉 T2103_.52.0283a19: 武皇容其小辯。朝輔任其放言。乃下詔問僧 T2103_.52.0283a20: 曰。棄父母之鬚髮。去君臣之章服。利在何 T2103_.52.0283a21: 門之中。益在何情之外。損益二宜請動妙 T2103_.52.0283a22: 釋。有濟法寺沙門襄陽釋法琳。憤激傅詞側 T2103_.52.0283a23: 聽機候。承有斯問即陳對曰。琳聞至道絶言 T2103_.52.0283a24: 豈九流能辯。法身無象非十翼所詮。但四趣 T2103_.52.0283a25: 茫茫飄淪慾海。三界蠢蠢顛墜邪山。諸子 T2103_.52.0283a26: 迷以自焚。凡夫溺而不出。至人所以降靈。大 T2103_.52.0283a27: 聖爲之興世。遂開解脱之門。示以安隱之路。 T2103_.52.0283a28: 於是天竺王種辭恩愛而出家。東夏貴遊厭榮 T2103_.52.0283a29: 華而入道。誓出二種生死。志求一妙涅槃。弘 T2103_.52.0283b01: 善以報四恩。立徳以資三有。此其利益也。毀 T2103_.52.0283b02: 形以成其志。故棄鬚髮美容。變俗以會其 T2103_.52.0283b03: 道。故去君臣華服。雖形闕奉親而内懷其孝。 T2103_.52.0283b04: 禮乖事主而心戢其恩。澤被怨親以成大順。 T2103_.52.0283b05: 福霑幽顯豈拘小違。上智之人。依佛語故爲 T2103_.52.0283b06: 益。下凡之類。虧聖教故爲損。懲惡則濫者 T2103_.52.0283b07: 自新。進善則通人感化。此其大略也 T2103_.52.0283b08: 出沙汰佛道詔唐祖太武皇帝 T2103_.52.0283b09: 門下釋迦闡教澄淨爲先。遠離塵垢斷除貪 T2103_.52.0283b10: *慾。所以弘宣勝業修殖善根。開導愚迷津梁 T2103_.52.0283b11: 品庶。是以敷演經教檢約學徒。調伏身心捨 T2103_.52.0283b12: 諸染著。衣服飮食咸資四輩。自正覺遷謝像 T2103_.52.0283b13: 法流行。末代陵遲漸以虧濫。乃有猥旋之 T2103_.52.0283b14: 侶。規自尊高。浮惰之人。苟避徭役。妄爲剃落 T2103_.52.0283b15: 託號出家。嗜慾無厭營求不息。出入閭里周 T2103_.52.0283b16: 旋闤闠。驅策畜産聚積貨財。耕織爲生估販 T2103_.52.0283b17: 成業。事同編戸迹等齊人。進違戒律之文。退 T2103_.52.0283b18: 無禮典之訓。至乃親行劫掠躬自穿窬。造作 T2103_.52.0283b19: 妖訛交通豪猾。毎罹憲網自陷重刑。黷亂眞 T2103_.52.0283b20: 如傾毀妙法。譬茲稂莠有穢嘉苗。類彼淤泥 T2103_.52.0283b21: 混夫清水。又伽藍之地本曰淨居。栖心之所 T2103_.52.0283b22: 理尚幽寂。近代以來多立寺舍。不求*閑曠 T2103_.52.0283b23: 之境。唯趣喧雜之方。繕築崎嶇甍宇舛錯。招 T2103_.52.0283b24: 來隱匿誘納姦邪。或有接近邸隣邇屠酤。 T2103_.52.0283b25: 埃塵滿室羶腥盈道。徒長輕慢之心。有虧崇 T2103_.52.0283b26: 敬之義。且老氏垂化本貴冲。虚養志無爲 T2103_.52.0283b27: 遺情物外。全眞守一是謂玄門。驅馳世務尤 T2103_.52.0283b28: 乖宗旨。朕膺期馭宇興隆教法。深思利益情 T2103_.52.0283b29: 在護持。欲使玉石區分薫蕕有辯。長存妙道 T2103_.52.0283c01: 永固福田。正本澄源宜從沙汰。諸僧尼道士 T2103_.52.0283c02: 女官等。有精勤練行遵戒律者。並令就大寺 T2103_.52.0283c03: 觀居住。官給衣食勿令乏短。其不能精進戒 T2103_.52.0283c04: 行有闕者。不堪供養並令罷道。各還桑梓。所 T2103_.52.0283c05: 司明爲條式務依法教。違制之事悉宜停斷 T2103_.52.0283c06: 令道士在僧前詔并表唐太宗 T2103_.52.0283c07: 貞觀十一年駕巡洛邑。黄巾先有與僧論者。 T2103_.52.0283c08: 聞之於上。乃下詔云。老君垂範義在清虚。 T2103_.52.0283c09: 釋迦貽則理存因果。求其教也。汲引之迹殊 T2103_.52.0283c10: 途。求其宗也。弘益之風齊致。然大道之興肇 T2103_.52.0283c11: 於遂古。源出無名之始。事高有形之外。邁兩 T2103_.52.0283c12: 儀而運行。包萬物而亭育。故能經邦致治反 T2103_.52.0283c13: 樸還淳。至如佛教之興。基於西域。逮於後漢。 T2103_.52.0283c14: 方被中土。神變之理多方。報應之縁匪一。洎 T2103_.52.0283c15: 於近世崇信滋深。人冀當年之福。家懼來生 T2103_.52.0283c16: 之禍。由是滯俗者聞玄宗而大笑。好異者望 T2103_.52.0283c17: 眞諦而爭歸。始波涌於閭里。終風靡於朝庭。 T2103_.52.0283c18: 遂使殊俗之典。鬱爲衆妙之先。諸華之教。翻 T2103_.52.0283c19: 居一乘之後。流遯忘返于茲累代。今鼎祚克 T2103_.52.0283c20: 昌。既憑上徳之慶。天下大定。亦頼無爲之功。 T2103_.52.0283c21: 宜有解張闡茲玄化。自今已後齋供行立。至 T2103_.52.0283c22: 於稱謂道士女*官可在僧尼之前。庶敦反本 T2103_.52.0283c23: 之俗暢於九有。尊祖之風貽諸萬葉。時京邑 T2103_.52.0283c24: 僧徒各陳極諫。有司不納。沙門智實後生俊 T2103_.52.0283c25: 頴内外兼明。携諸夙老隨駕陳表。乃至關口。 T2103_.52.0283c26: 其表略云。僧某等言。某年迫桑楡。始逢太平 T2103_.52.0283c27: 之世。貎同蒲柳。方値聖明之君。竊聞父有 T2103_.52.0283c28: 諍子君有諍臣。某等雖預出家。仍在臣子之 T2103_.52.0283c29: 例。有犯無隱。敢不陳之。伏見詔書。國家本 T2103_.52.0284a01: 系出自柱下。尊祖之風形于前典。頒告天下 T2103_.52.0284a02: 無徳而稱。令道士等在僧尼之上。奉以周 T2103_.52.0284a03: 旋豈敢拒詔。尋老君垂範治國治家。所佩服 T2103_.52.0284a04: 章亦無改異。不立館宇不領門人。處柱下以 T2103_.52.0284a05: 全眞。隱龍徳而養性。智者見之謂之智。愚者 T2103_.52.0284a06: 見之謂之愚。非魯司寇莫之能識。今之道士 T2103_.52.0284a07: 不遵其法。所著冠服並是黄巾之餘。本非老 T2103_.52.0284a08: 君之裔。行三張之穢術。棄五千之妙門。反同 T2103_.52.0284a09: 張陵漫行章句。從漢魏*以來。常以鬼道化 T2103_.52.0284a10: 於浮俗。妄託老君之後。實是左道之苗。若位 T2103_.52.0284a11: 在僧之上。誠恐眞僞同流有損國化。如不陳 T2103_.52.0284a12: 奏何以表臣子之情。謹録道經及漢魏諸史 T2103_.52.0284a13: 佛先道後之事。如別所陳。伏願天慈曲垂聽 T2103_.52.0284a14: 覽 T2103_.52.0284a15: 今上制沙門等致拜君親勅一首 T2103_.52.0284a16: 勅旨君親之義在三之訓爲重。愛敬之道凡 T2103_.52.0284a17: 百之行攸先。然釋老二門雖理絶常境。恭孝 T2103_.52.0284a18: 之躅事協儒津。遂於尊極之地。不行跪拜之 T2103_.52.0284a19: 禮。因循自久迄乎茲辰。宋朝暫革此風。少選 T2103_.52.0284a20: 還遵舊貫。朕禀天經以揚孝。資地義而宣禮。 T2103_.52.0284a21: 奬以名教被茲眞俗。而瀬郷之基克成天構。 T2103_.52.0284a22: 連河之化付以國王裁制之由諒歸斯矣。今 T2103_.52.0284a23: 欲令道士女*官僧尼於君皇后及皇太子其 T2103_.52.0284a24: 父母所致拜。或恐爽其恒情。宜付有司詳議 T2103_.52.0284a25: 奏聞 T2103_.52.0284a26: 龍朔二年四月十五日。光祿大夫右相太子 T2103_.52.0284a27: 賓客上柱國高陽郡開國公臣許敬宗宣 T2103_.52.0284a28: 大莊嚴寺僧威秀等上沙門不合拜俗表 T2103_.52.0284a29: 一首 T2103_.52.0284b01: 僧威秀等言。伏奉明詔令僧拜跪君父。義當 T2103_.52.0284b02: 依行理無抗旨。但以儒釋明教咸陳正諫之 T2103_.52.0284b03: 文。列化恢張倶進芻蕘之道。僧等荷國重恩。 T2103_.52.0284b04: 開以方外之禮。安居率土。得弘出俗之心。所 T2103_.52.0284b05: 以自古帝王齊遵其度。敬其變俗之儀。全其 T2103_.52.0284b06: 抗禮之迹。遂使經教斯廣代代漸多。宗匠攸 T2103_.52.0284b07: 遠時時間發。自漢及隋行人重阻。靈岫之風 T2103_.52.0284b08: 猶鬱。仙苑之化尚疏。未若皇運肇興隄封海 T2103_.52.0284b09: 外。五竺與五嶽同鎭。神州將大夏齊文。皇華 T2103_.52.0284b10: 之命載隆。輶軒之塗接軫。莫不欽斯聖迹興 T2103_.52.0284b11: 樹遺蹤固得。梵侶來儀相從不絶。今若返拜 T2103_.52.0284b12: 君父乖異群經。便登驚俗之譽。或陳輕毀之 T2103_.52.0284b13: 望。昔晋成幼冲。庾氷矯詔。桓楚飾詐。王謐抗 T2103_.52.0284b14: 言。及宋武晩季將隆虐政。制僧拜主尋還停 T2103_.52.0284b15: 息。良由事非經國之典。理越天常之儀。雖曰 T2103_.52.0284b16: 流言終纒顯議。況乃夏勃勅拜納上天之怒。 T2103_.52.0284b17: 魏燾行誅肆下癘之責。斯途久列備擧見聞。 T2103_.52.0284b18: 僧等奉佩慖惶投庇失厝。恐絲綸一發萬國 T2103_.52.0284b19: 通行。必使寰海望風。方弘失禮之譽。悠哉後 T2103_.52.0284b20: 代或接効尤之傳。伏惟陛下中興三寶慈攝 T2103_.52.0284b21: 四生。親承付囑之旨。用勵學徒之寄。僧等内 T2103_.52.0284b22: 遵正教固絶跪拜之容。外奉明詔令從儒禮 T2103_.52.0284b23: 之敬。俯仰惟谷慚懼實深。如不陳請有乖臣 T2103_.52.0284b24: 子之喩。或掩佛化便陷惘君之罪。謹列衆經 T2103_.52.0284b25: 不拜俗文。輕用上簡。伏願天慈賜垂照覽。則 T2103_.52.0284b26: 朝議斯穆終遵途於晋臣。委略常談畢歸度 T2103_.52.0284b27: 於齊后。塵黷威嚴惟深戰戢。謹言 T2103_.52.0284b28: 龍朔二年四月二十一日上 T2103_.52.0284b29: 時京邑僧等二百餘人。往蓬莱宮申表上 T2103_.52.0284c01: 請。左右相云。勅令詳議拜不拜未定。可待 T2103_.52.0284c02: 後集僧等乃退。於是大集西明。相與謀議 T2103_.52.0284c03: 共陳啓状。聞諸寮寀云 T2103_.52.0284c04: 西明寺僧道宣等上雍州牧沛王論沙門 T2103_.52.0284c05: 不應拜俗啓一首 T2103_.52.0284c06: 僧道宣等啓。自金河徙轍玉門揚化。歴經 T2103_.52.0284c07: 英聖載隆良輔。莫不拜首請道歸向知津。故 T2103_.52.0284c08: 得列刹相望仁祠棋布。天人仰福田之路。幽 T2103_.52.0284c09: 明懷正道之儀。清信之士林蒸。高尚之賓雲 T2103_.52.0284c10: 結。是使教分三法。垂萬載之羽儀。位開四部。 T2103_.52.0284c11: 布五乘之清範。頃以法海宏曠類聚難分。過 T2103_.52.0284c12: 犯滋彰。有塵御覽。下非常之詔。令拜君親。垂 T2103_.52.0284c13: 惻隱之懷。顯疏朝議。僧等荷斯明命感悼涕 T2103_.52.0284c14: 零。良由行缺光時。遂令上霑憂被。且自法教 T2103_.52.0284c15: 東漸亟渉隆。三被屏除五遭拜伏。倶非休 T2103_.52.0284c16: 明之代。並是暴虐之君。故使布令非經國之 T2103_.52.0284c17: 謨。乖常致良史之誚。事理難返還襲舊津。伏 T2103_.52.0284c18: 惟大王統維京甸攝御機衡。道俗來蘇繁務 T2103_.52.0284c19: 攸靜。今法門擁閉聲教莫傳。據此靜障拔難 T2103_.52.0284c20: 之秋。拯溺扶危之日。僧等叩閽難及。徒鶴望 T2103_.52.0284c21: 於九重。天階罕登。終栖遑於百慮。所以干冐 T2103_.52.0284c22: 陳欵。披露冀得。俯被鴻私載垂提洽。是則遵 T2103_.52.0284c23: 崇付囑。清風被於九垓。正像更興。景福光於 T2103_.52.0284c24: 四海。不任窮塞之甚。具以啓聞。塵擾之深 T2103_.52.0284c25: *惟知慚惕。謹啓。四月二十五日 T2103_.52.0284c26: *西明寺僧道宣等上榮國夫人楊氏請
T2103_.52.0285a01: 歸戒之因。五衆開福田之務。百王承至道之 T2103_.52.0285a02: 化。萬載扇*惟聖之風。故得寰海知歸生靈迴 T2103_.52.0285a03: 向。然以慧日既隱千載有餘。正行難登嚴科 T2103_.52.0285a04: 易犯。遂有稊稗渉青田之穢。少壯懷白首之 T2103_.52.0285a05: 徴。備例前經聞*于視聽。且聖人在隱凡僧程 T2103_.52.0285a06: 器。後代住持非斯誰顯。故金石泥素表眞像 T2103_.52.0285a07: 之容。法衣*剔髮擬全僧之相。依而信毀報 T2103_.52.0285a08: 果兩分。背此繕修倶非正道。又僧之眞僞生 T2103_.52.0285a09: 熟難知。行徳淺深愚智齊惑。故經陳通供。如 T2103_.52.0285a10: 海之無窮。律制別科。若涯之有際。宗途既 T2103_.52.0285a11: 列名教是依。設出俗之威儀。登趣眞之圓徳。 T2103_.52.0285a12: 固使天龍致敬幽顯歸心。弘護在懷流功不 T2103_.52.0285a13: 絶。比以時經濁染人渉凋訛。竊服飾詐之徒。 T2103_.52.0285a14: 叨倖憑虚之侶。行無動於塵俗。道有翳於憲 T2103_.52.0285a15: 章。上聞御覽布君親之拜。乃迴天睠垂朝議 T2103_.52.0285a16: 之勅。僧等内省慚懼如灼如焚。相顧失守莫 T2103_.52.0285a17: 知投厝。仰惟佛教通屬四部。幽明敢懷竊 T2103_.52.0285a18: 議。夫人當斯遺寄。況復體茲正善崇建爲心。 T2103_.52.0285a19: 垂範宮闈成明道俗。今三寶淪溺成濟在縁。 T2103_.52.0285a20: 輒用諮陳。希垂救濟。如蒙拯拔依舊住持。則 T2103_.52.0285a21: 付囑是歸弘護斯在。輕以聞簡追深悚息。謹 T2103_.52.0285a22: 啓。四月二十七日 T2103_.52.0285a23: 西明寺僧道宣等序佛教隆替事簡諸宰 T2103_.52.0285a24: 輔等状一首 T2103_.52.0285a25: 列子云。周穆王時西極有化人來。反山川移 T2103_.52.0285a26: 城邑。千變萬化不可窮極。穆王敬之若神重 T2103_.52.0285a27: 之若聖。此則佛化之初及也。朱仕行釋道安 T2103_.52.0285a28: 經録云。秦始皇時西域沙門十八人來化始 T2103_.52.0285a29: 皇。弗從禁之。夜有金剛丈六人。破獄出之。 T2103_.52.0285b01: 始皇稽首謝焉。漢書云。武帝元狩中。開西 T2103_.52.0285b02: 域獲金人。率長丈餘。列之甘泉宮。帝以爲大 T2103_.52.0285b03: 神。燒香禮拜。後遣張騫往大夏尋之。云有身 T2103_.52.0285b04: 毒國。即天竺也。彼謂浮圖。即佛陀也。此初知 T2103_.52.0285b05: 佛名相云。成帝都水使者劉向云。向檢藏書。 T2103_.52.0285b06: 往往見有佛經。此即周秦已行。姑皇焚之不 T2103_.52.0285b07: 盡。哀帝元壽中。使景憲往大月氏國。因誦浮 T2103_.52.0285b08: 圖經還。于時漢境稍行齋戒。據此曾聞佛 T2103_.52.0285b09: 法。中途潜隱重此中興 T2103_.52.0285b10: 後漢明帝永平中。上夢金人飛行殿前。乃使 T2103_.52.0285b11: 秦景等往西域尋佛法。遂獲三寶東傳雒陽。 T2103_.52.0285b12: 畫釋迦立像。是佛寶也。翻四十二章經。是法 T2103_.52.0285b13: 寶也。迦竺來儀。是僧寶也。立寺於*雒城西 T2103_.52.0285b14: 門。度人開化自近之遠。展轉住持終於漢祚。 T2103_.52.0285b15: 魏氏一代五主四十五年。隆敬漸深不聞拜 T2103_.52.0285b16: 毀。呉氏江表四主五十九年。孫權創開佛法。 T2103_.52.0285b17: 感瑞立寺名爲建初。其後孫皓虐政將事除 T2103_.52.0285b18: 屏。諸臣諫之乃止。召僧而受五戒 T2103_.52.0285b19: 蜀中二主四十三年。于時軍國謀猷佛教無 T2103_.52.0285b20: 聞信毀。晋司馬氏東西立政。一十二主。一百 T2103_.52.0285b21: 五十六年。中朝四帝崇信之極不聞異議。唯 T2103_.52.0285b22: 東晋成帝咸康六年。丞相王導太尉庚亮薨 T2103_.52.0285b23: 後庾氷輔政。帝在幼冲。爲帝出詔令僧致拜。 T2103_.52.0285b24: 時尚書令何充尚書謝廣等。議不合拜。往 T2103_.52.0285b25: 返三議。當時遂寢。爾後六十二年。安帝元 T2103_.52.0285b26: 初中。太尉桓玄以震主之威下書令拜。尚書 T2103_.52.0285b27: 令桓謙中書王謐等抗諫曰。今沙門雖意深 T2103_.52.0285b28: 於敬。不以形屈爲禮。迹充率土而趣超方内。
T2103_.52.0285c03: 以獨絶之化。有日用於陶漸。清約之風。無 T2103_.52.0285c04: 害於隆平者乎。玄又致書廬山遠法師。序老 T2103_.52.0285c05: 子均王侯於三大。遠答以方外之儀。不隷諸 T2103_.52.0285c06: 華之禮。乃著沙門不敬王者論五篇。其事由 T2103_.52.0285c07: 息。及安帝返政。還崇信奉終於恭帝。有宋劉 T2103_.52.0285c08: 氏八君五紀。雖孝武大明六年暫制拜君。尋 T2103_.52.0285c09: 依先政。齊梁陳氏三代一百一十餘年。隆敬 T2103_.52.0285c10: 盡一信重逾深。中原魏氏十有餘君一百五 T2103_.52.0285c11: 十五年。佛法大行。備見魏收良史。唯太武眞 T2103_.52.0285c12: 君七年聽讒滅法。經於五載感癘而崩。還興 T2103_.52.0285c13: 佛法終於靜帝。自晋失御中原。江表稱帝。國
T2103_.52.0285c16: 像背上令僧禮之。後爲震死。尋爲北代所呑。 T2103_.52.0285c17: 妻子刑刻具如簫子顯齊書。高齊在鄴六 T2103_.52.0285c18: 帝二十八年。信重逾前國無兩事。宇文周氏 T2103_.52.0285c19: 五帝二十五年。初武帝信重佛法。後納張賓 T2103_.52.0285c20: 之議。便受道法將除佛教。有安法師。著二教 T2103_.52.0285c21: 論以抗之。論云。九流之教。教止其身。名爲外 T2103_.52.0285c22: 教。三乘之教。教靜心惑。名爲内教。老非教 T2103_.52.0285c23: 主。易謙所攝。帝聞之存廢理乖。遂雙除屏。不 T2103_.52.0285c24: 盈五載身歿政移。隋氏承運二帝三十七年。 T2103_.52.0285c25: 文帝崇信載興佛法。海内置塔。百有餘州。皆 T2103_.52.0285c26: 發休瑞。具如圖傳。煬帝嗣録改革前朝。雖 T2103_.52.0285c27: 令致敬僧竟不屈。自大化東漸六百餘年。三 T2103_.52.0285c28: 被誅除五令致拜。既乖經國之典。又非休明 T2103_.52.0285c29: 之政。刳斮之虐被於亂朝。抑挫之儀揚於絶 T2103_.52.0286a01: 代。故使事理乖常尋依舊轍。良以三寶爲歸 T2103_.52.0286a02: 戒之宗。五衆居福田之位。雖信毀交貿殃咎 T2103_.52.0286a03: 推移。斯自人有隆。據道曾無興廢。所以千 T2103_.52.0286a04: 餘大聖出賢劫之大期。壽六萬年。住釋門之 T2103_.52.0286a05: 正法。況乃十六尊者作化於三洲。九億應供 T2103_.52.0286a06: 護持於四部。據斯以述歴數未終。焉得情斷 T2103_.52.0286a07: 同符儒典。且易之蠱爻不事王侯。禮之儒行 T2103_.52.0286a08: 不臣天子。在俗四位。尚有不屈之人。況棄俗 T2103_.52.0286a09: 從道。而便責同臣妾之禮。又昊天上帝嶽瀆 T2103_.52.0286a10: 靈祇君人之主。莫不祭饗而下拜。今僧受佛 T2103_.52.0286a11: 戒形具佛儀。天龍八部奉其道而仰其容。莫 T2103_.52.0286a12: 不拜伏於僧者。故得冥祐顯徴祥瑞雜沓。聞 T2103_.52.0286a13: 之前傳。豈復同符老氏均王侯於三大者哉。 T2103_.52.0286a14: 故沙門之宅生也。財色弗顧榮祿弗縻。觀時 T2103_.52.0286a15: 俗若浮雲。逹形命如陽焔。是故號爲出家人 T2103_.52.0286a16: 也。故出家不存家人之禮。出俗無霑處俗之 T2103_.52.0286a17: 儀。其道顯然。百代不易之令典者也。其流極 T2103_.52.0286a18: 廣故略述之◎ T2103_.52.0286a19: ◎今列佛經論明沙門不敬俗者。梵綱經下 T2103_.52.0286a20: 卷云。出家人法不禮拜國王父母六親。亦不 T2103_.52.0286a21: 敬事鬼神。涅槃經第六卷云。出家人不禮敬在 T2103_.52.0286a22: 家人。四分律云。佛令諸比丘長幼相次禮拜。 T2103_.52.0286a23: 不應禮拜一切白衣。佛本行經第五十三卷云。 T2103_.52.0286a24: 輸頭檀王與諸眷屬百官。次第禮佛已。佛言。 T2103_.52.0286a25: 王今可禮優波離等諸比丘。王聞佛教即從 T2103_.52.0286a26: 座起。頂禮五百比丘新出家者。次第而禮。薩 T2103_.52.0286a27: 遮尼乾經云。若謗聲聞辟支佛法及大乘法。
T2103_.52.0286b02: 罪不自悔者。燒滅善根受無間苦。以王行此 T2103_.52.0286b03: 不善重業故。梵行羅漢諸仙聖人出國而去。 T2103_.52.0286b04: 諸天悲泣諸善鬼神不護其國。大臣輔相諍 T2103_.52.0286b05: 競相害。四方賊起天王不下。龍王隱伏水旱 T2103_.52.0286b06: 不調。死亡無數。時人不知是過。而怨諸天訴 T2103_.52.0286b07: 諸鬼神。是故行法行王爲救此苦。不行此過。 T2103_.52.0286b08: 廣如經説。更有諸論文多不載 T2103_.52.0286b09: 僧道宣等白朝宰群公。伏見詔書令僧致敬 T2103_.52.0286b10: 君父。事理深遠非淺情能測。夫以出家之迹 T2103_.52.0286b11: 列聖齊規。眞俗之科百王同軌。干木在魏。高 T2103_.52.0286b12: 杭而謁文侯。子陵居漢。長揖而尋光武。彼稱 T2103_.52.0286b13: 小道尚懷高蹈之門。豈此沙門不垂*閑放 T2103_.52.0286b14: 之美。但以三寶嚮位。用敷歸敬之儀。五衆 T2103_.52.0286b15: 陳誠。載啓福田之道。今削同儒禮。則佛非出 T2103_.52.0286b16: 俗之人。下拜君父。則僧非可敬之色。是則三 T2103_.52.0286b17: 寶通廢。歸戒絶於人倫。儒道是師孔經尊於 T2103_.52.0286b18: 釋典。在昔晋宋備有前規。八座詳議足爲龜 T2103_.52.0286b19: 鏡。僧等荷國重寄開放出家。奉法行道仰承 T2103_.52.0286b20: 聖則。忽令致拜有累深經。俯仰栖遑罔知投 T2103_.52.0286b21: 庇。謹列内經及以故事。具擧如前。用簡朝議 T2103_.52.0286b22: 請垂詳採。敬白。至五月十五日。大集文武 T2103_.52.0286b23: 官僚九品*以上并州縣官等千有餘人。總坐 T2103_.52.0286b24: 中臺都堂將議其事。時京邑西明寺沙門道 T2103_.52.0286b25: 宣。大莊嚴寺沙門威秀。大慈恩寺沙門靈會。 T2103_.52.0286b26: 弘福寺沙門會隱等三百餘人。并將經文及 T2103_.52.0286b27: 以前状。陳其故事以申厥理。時司禮太常伯 T2103_.52.0286b28: 隴西郡王博叉謂諸沙門曰。勅令俗官詳議。 T2103_.52.0286b29: 師等可退。時群議紛紜不能畫一。隴西王曰。 T2103_.52.0286c01: 佛法傳通帝代既遠。下勅令拜君親又許朝 T2103_.52.0286c02: 議。今衆人立理未可通遵。司禮既曰職司。可 T2103_.52.0286c03: 先建議。同者署名。不同則止。時司禮大夫孔 T2103_.52.0286c04: 志。約執筆述状如後。令主事大讀訖。遂依位 T2103_.52.0286c05: 署。人將太半。左肅機崔餘慶曰。勅令司別立 T2103_.52.0286c06: 議。未可轍承。司禮請散可各隨別状送臺。時 T2103_.52.0286c07: 所送議文抑揚駁雜。今謹依所司上下區以 T2103_.52.0286c08: 別之。先列不拜之文。次陳兼拜之状。後述致 T2103_.52.0286c09: 拜之議。善惡咸録件之如左焉 T2103_.52.0286c10: 中臺司禮太常伯隴西王博叉大夫孔志 T2103_.52.0286c11: 約等議一首 T2103_.52.0286c12: 竊以凡百在位。雖存敬上之道。當其爲師尚 T2103_.52.0286c13: 有不臣之義。況佛之垂法事超俗表。*剔髮同 T2103_.52.0286c14: 於毀傷。擁錫異乎簪紱。出家非色養之境。離 T2103_.52.0286c15: 塵豈策名之地。功深濟度道極崇高。何必破 T2103_.52.0286c16: 彼玄門牽斯儒轍。披釋服而爲孔拜。處俗塗 T2103_.52.0286c17: 而當法禮。存其教而毀其道。求其福而屈其 T2103_.52.0286c18: 身。再三研覈謂乖通理。又道之爲教雖全髮 T2103_.52.0286c19: 膚。出家超俗其歸一揆。加以遠標天構大啓 T2103_.52.0286c20: 皇基。義藉尊嚴式符高尚。並仍舊貫無點彝 T2103_.52.0286c21: 章。如必改作恐非稽古。雖君親崇敬用軫神 T2103_.52.0286c22: 衷。道法難虧還留睿想。既奉詢芻之詔。敢罄 T2103_.52.0286c23: 塵嶽之誠。懼不愜允。追深戰惕 T2103_.52.0286c24: 司元議*一首 T2103_.52.0286c25: 肖形二氣。嚴父稱莫大之尊。資用五材。元 T2103_.52.0286c26: 后標則天之貴。至於跪曲拳之禮。陶化之 T2103_.52.0286c27: 侶同遵。服勤就養之方。懷生之倫共紀。凡在 T2103_.52.0286c28: 君父理絶名言。而老釋二門出塵遺俗。虚無 T2103_.52.0286c29: 一旨離有會空。瑞見毘耶。闡慈悲之偈。氣浮 T2103_.52.0287a01: 函谷。開道徳之篇。處木雁之間。養生在慮。罷 T2103_.52.0287a02: 色聲之相。寂滅爲心。執禮蹈儀者。靡窮其要 T2103_.52.0287a03: 妙。懷忠履孝者。未酌其波瀾。理存太極之先。 T2103_.52.0287a04: 事出生靈之表。故尊其道則異其服。重其教 T2103_.52.0287a05: 則變其禮。爰自近古迄乎末葉。雖沿革暫乖 T2103_.52.0287a06: 而斯道無墜。洎哀纒雙樹慟結三號。防後進之 T2103_.52.0287a07: 虧風。約儒宗以控法。故當輔成舊教。豈應裁 T2103_.52.0287a08: 制新儀。誠宜屈宸扆之嚴。申方外之旨。委尊 T2103_.52.0287a09: 親之重。縱環中之遊。愚管斟量遵故爲允 T2103_.52.0287a10: 司戎議*一首 T2103_.52.0287a11: 臣聞三災變火六度逾凝。二字爲經百成攸 T2103_.52.0287a12: 緬。是以白毫著相。闡一乘於萬劫。紫氣浮影。 T2103_.52.0287a13: 混萬殊於一致。爰有儒津復軔殊軫。秀天地 T2103_.52.0287a14: 陰陽之禀。禮君臣父子之穆。故知循名責實 T2103_.52.0287a15: 矩跡端形。則教先於闕里。齋心力行修來悔 T2103_.52.0287a16: 往。則化漸於連河。釋爲内防。雅有制於魏闕。 T2103_.52.0287a17: 儒爲外檢。不能括其靈臺。別有玄宗素範振 T2103_.52.0287a18: 蕩風物。翾鵬逸鷃促椿遼菌。無爲無事何得 T2103_.52.0287a19: 何失。然則道佛二教倶爲三寶。佛以佛法僧 T2103_.52.0287a20: 爲旨。道以道經師爲義。豈直攝生有託陶性 T2103_.52.0287a21: 通資。信亦爲政是基裨聲濃化。而比丘未諭 T2103_.52.0287a22: 先生多僻。恃出俗而浮逸。以矜傲爲誇誕。 T2103_.52.0287a23: 處匹夫之賤。直形骸於萬乘。忘子育之恩。不 T2103_.52.0287a24: 降屈於三大。固君父所宜革。乃臣子所知非。 T2103_.52.0287a25: 遂降綸璽是改其弊。雖履孝居忠昌言改轍。 T2103_.52.0287a26: 而稽古愛道參酌群情。懷響者谷不銷聲。撫 T2103_.52.0287a27: 塵者山無隔細。必備輿人之頌。以貢芻蕘之 T2103_.52.0287a28: 説。何則柱史西浮千有餘祀。法流東漸六百 T2103_.52.0287a29: 許年。雖暦變市朝而事無損益。唯庾氷責沙 T2103_.52.0287b01: 門之拜。桓玄議比丘之禮。幸有何充進奏慧 T2103_.52.0287b02: 遠陳書。事竟不行道終不墜。是以大易經綸 T2103_.52.0287b03: 三聖。蠱象不事王侯。大禮充牣兩儀儒行不 T2103_.52.0287b04: 臣天子。亦有嚴陵踞謁光武。亞夫長揖漢文。 T2103_.52.0287b05: 介冑豈曰觸麟。故人不爲纓網。惟舊詎先師 T2103_.52.0287b06: 道。法侶何後戎昭。上則九天眞皇十地菩薩。 T2103_.52.0287b07: 下則南山四皓淮南八公。或順風而禮謁。或 T2103_.52.0287b08: 御氣而遊處。一以貫之靡得而屈。十室忠信 T2103_.52.0287b09: 亦豈無其人哉。五刑之設關三木者不拜。 T2103_.52.0287b10: 豈五徳之具居三服者拜之。罪之不責。恭肅 T2103_.52.0287b11: 徳之誠足容養。然則含識之類。懷生之流。莫 T2103_.52.0287b12: 不致身以輸忠。彼則不臣王者。莫不竭力而 T2103_.52.0287b13: 尊孝。彼則不敬其親。雖約㢮三章律輕三 T2103_.52.0287b14: 尺。有一於此。三千其大。而不被以嚴誅。嫈於 T2103_.52.0287b15: 巨責者。豈不以道釋與堯孔殊制。傷毀與禮 T2103_.52.0287b16: 教正乖。蓮華非結綬之色。貝葉異削珪之旨。 T2103_.52.0287b17: 人以束帶爲彝章。道則冠而不帶。人以束髮 T2103_.52.0287b18: 爲華飾。釋則落而不容。去國不爲不忠。辭家 T2103_.52.0287b19: 不爲不孝。出塵滓割愛於君親。奪嗜欲棄情 T2103_.52.0287b20: 於妻子。理乃區分於物類。不可涯檢於常塗。 T2103_.52.0287b21: 生莫重於父母。子則不謝。施莫厚於天地。物 T2103_.52.0287b22: 則不答。君親之恩事絶名象。豈稽首拜首可 T2103_.52.0287b23: 酬萬分之一者歟。出家之於君父。豈曰全無 T2103_.52.0287b24: 輸報。一念必以人王爲願首。四諦則於父母 T2103_.52.0287b25: 爲弘益。方祛塵劫永離死生。豈與夫屈膝爲 T2103_.52.0287b26: 盡忠。色養爲純孝而已矣。必包之俗境。處之 T2103_.52.0287b27: 儒肆。屈其容降其禮。則不孝莫過於絶嗣。何 T2103_.52.0287b28: 不制以婚姻。不忠莫大於不臣。何不令稱臣 T2103_.52.0287b29: 妾。以袈裟爲朝服。稱貧道而趨拜。儀範兩失 T2103_.52.0287c01: 名稱兼舛。深恐一跪之益。不加萬乘之尊。一 T2103_.52.0287c02: 拜之勞式彰三服之墜。則所不可而豈然乎。 T2103_.52.0287c03: 王者無父事三老。無兄事五更。君人之尊亦 T2103_.52.0287c04: 有所敬。法服之敬不敬其人。若屈其數則卑 T2103_.52.0287c05: 其道。*數而可卑道則云缺矣。豈若存敬於 T2103_.52.0287c06: 己。存道於物。敬存則己適。道在則物尊。尊 T2103_.52.0287c07: 道所以敬於物。敬物亦所以尊於己也。況復 T2103_.52.0287c08: 形猶身也。道若影焉。身既如聲。道亦如響。形 T2103_.52.0287c09: 動則影隨。聲揚則響應。道崇則形寵。身替 T2103_.52.0287c10: 則道息。豈可使居身之道屈於道外之身。豈 T2103_.52.0287c11: 可使方外之人存於身中之敬。又彼守一居 T2103_.52.0287c12: 道不離塵俗。若可拜之是謂俗之道而可俗 T2103_.52.0287c13: 俗又參道。則一當有二而道不專行矣。安可 T2103_.52.0287c14: 以區道俗之常域保專一之至誠哉。據僧祇 T2103_.52.0287c15: 律。敬袈裟如敬佛塔。謂袈裟爲福田衣。衣名 T2103_.52.0287c16: 銷痩。取能銷痩煩惱。鎧名忍辱。取能降伏魔 T2103_.52.0287c17: 軍。亦喩蓮華不染泥滓。亦爲諸佛之所幢相。 T2103_.52.0287c18: 則袈裟之爲義其至矣。夫若損茲佛塔壞彼 T2103_.52.0287c19: 幢相。將輕忍辱更貶福田。甚用危疑終迷去 T2103_.52.0287c20: 取。解衣而拜則越俗非章甫之儀。整服而趨 T2103_.52.0287c21: 則緇衣異朝宗之典。故禪幽舍衞之境。歩屏 T2103_.52.0287c22: 高門之地。理絶朝請事乖榮謁。豈不謂我崇 T2103_.52.0287c23: 其道。所以彼請其來。請而卑之復何爲者。廬 T2103_.52.0287c24: 山爲道徳所居。不在搜揀之例。甘棠爲聽訟 T2103_.52.0287c25: 所息。式致勿翦之思。山與樹之無心。且以徳 T2103_.52.0287c26: 而存物。法與道之有裕。豈崇道而遺人。語曰。 T2103_.52.0287c27: 人能弘道則道亦須人而行也。王人雖微位。 T2103_.52.0287c28: 在諸矦之上。行道之輩焉復可卑其禮。若謂 T2103_.52.0287c29: 兩爲欺詭。則可一而寢之。寢之之道則芟薙之 T2103_.52.0288a01: 之謂。是則所奪者多。何止降屈而已。若謂兩 T2103_.52.0288a02: 爲濃助。則宜崇之。崇之之道則尊貴之之 T2103_.52.0288a03: 謂。豈可尊貴其道而使其恭敬哉。假以金翠 T2103_.52.0288a04: 爲眞儀。不以金翠而増肅。以芻狗而尊像。不 T2103_.52.0288a05: 以芻狗而加輕。肅敬終寄於道輕重不係於 T2103_.52.0288a06: 物。物之不能遷道。亦猶道之恒隨於物矣。沙 T2103_.52.0288a07: 門横服於己。資法服而爲貴。莫不敬其法服 T2103_.52.0288a08: 而豈係於人乎。不拜之典義高經律。法付國 T2103_.52.0288a09: 王事資持護。法爲常也。常行不易。一隅可革 T2103_.52.0288a10: 千門或爽。通有護法之資。塞有墜法之慮。與 T2103_.52.0288a11: 其墜之曷若護之。何必屈折於僧容。盤辟於 T2103_.52.0288a12: 法服。使萬國歸依者居蔕芥於其間哉。語曰 T2103_.52.0288a13: 因人所利而利之。則利之之術亦可因其精 T2103_.52.0288a14: 詣而爲利矣。洎乎日光上照皇運攸宗。海接 T2103_.52.0288a15: 天潢枝連寶構。藉無上之道。闡無疆之業。別 T2103_.52.0288a16: 氏他族敬猶崇往。神基靈泒道豈撝今。此爲 T2103_.52.0288a17: 甚不可一也。月氏東國寶祚斯俟。定水玄波 T2103_.52.0288a18: 法雲彩潤。高解脱之慶。演常住之福。王前 T2103_.52.0288a19: 帝昔尚或攸遵。主聖臣良胡寧此變。臣愚千 T2103_.52.0288a20: 慮萬不一得。儻縁斯創造無益將來。於恒河 T2103_.52.0288a21: 沙劫有毫釐之累。雖率土碎首群生粉骨。何 T2103_.52.0288a22: 以塞有隱之責。蠲不忠之罪。此爲甚不可二 T2103_.52.0288a23: 也。臣所以汲汲其事區區其誠。掻首捫心隳 T2103_.52.0288a24: 肝瀝膽。伏願聖朝重興至教。恒春柰苑永轉 T2103_.52.0288a25: 法輪。一心歡録其人。百祚遠光於帝册。則 T2103_.52.0288a26: 雖死猶生朝夕可矣。竊惟詔旨微婉義難適 T2103_.52.0288a27: 莫。天情畫一則可使由之。睿想傍求。則誰 T2103_.52.0288a28: 不竭慮。臣以庸昧何足寓言。以兩教爲無。則 T2103_.52.0288a29: 崇之於聖運。聖而崇之則非無矣。以兩教爲 T2103_.52.0288b01: 有。則筆削於明時。時而削之恐非有矣。斯 T2103_.52.0288b02: 所以岐路徘徊兩端交戰。道宜存跡理未懕 T2103_.52.0288b03: 心。管豈天窺蛙焉海測。理絶庶幾之外。事超 T2103_.52.0288b04: 智識之表。自可懷鉛閣筆扣寂銷聲。而欲鳥 T2103_.52.0288b05: 處程言竽中竊吹。將聳聾聽而齊俗。與瞽視 T2103_.52.0288b06: 而均叟。雖有罄於心靈。終不詣於聞見也。直 T2103_.52.0288b07: 以八風迥扇。萬籟咸貢其音。兩曜昇暉。千形 T2103_.52.0288b08: 不匿其影。茲焉企景是庶轉規。就日心葵輸 T2103_.52.0288b09: 涓驛露。而靦顏漿夏履薄氷春。兢惕已甚。赧 T2103_.52.0288b10: 畏交集。謹議 T2103_.52.0288b11: 司刑太常伯劉祥道 T2103_.52.0288b12: 竊以朝廷之叙肅敬爲先。生育之恩色養爲 T2103_.52.0288b13: 重。釋老二教今悉反之。抗禮於帝王。受敬於 T2103_.52.0288b14: 父母。而優容自昔迄乎今代。源其深致蓋有 T2103_.52.0288b15: 以然。諒由剔髮有異於冠冕。袈裟無取於章 T2103_.52.0288b16: 服。出家故無家人之敬。捨俗豈拘朝廷之禮。 T2103_.52.0288b17: 至於玄教清虚道風遐曠。高尚其事不屈王 T2103_.52.0288b18: 矦。帝王有所不臣。蓋此之謂。國家既存其道 T2103_.52.0288b19: 所以不屈其身。望准前章無違舊貫。謹議。議 T2103_.52.0288b20: 拜者。明沙門應致拜也。昔皇覺御㝢尚開 T2103_.52.0288b21: 信毀之源。豈惟像末不流弘約之議。頃以法 T2103_.52.0288b22: 海宏曠類聚難分有穢玄猷。頗聞朝聽。致使 T2103_.52.0288b23: 拘文之士。廢道從人。較而言之。未曰通方之 T2103_.52.0288b24: 巨唱也。余所以考諸故實隨而彈焉。庶崇佛 T2103_.52.0288b25: 君子。或能詳覽 T2103_.52.0288b26: 議沙門兼拜状合三首 T2103_.52.0288b27: 左威衞長史崔安都録事沈玄明等議状一 T2103_.52.0288b28: 首 T2103_.52.0288b29: 竊以紫氣騰眞。玄牝之風西被。白虹沈化。涅 T2103_.52.0288c01: 槃之蘊東流。轡羽驤霞。影王京而凝衆妙。 T2103_.52.0288c02: 津慈照寂。啓金園而融至道。義冠空有。理洞 T2103_.52.0288c03: 希夷。祛濟塵蒙薫滌因累。神道裨教茲焉有
T2103_.52.0288c07: 然後道生。敬形於焉禮穆。寔王化之始。乃天 T2103_.52.0288c08: 地之經。佛以法爲師。帝以天爲則。域中有四 T2103_.52.0288c09: 大王者居一焉。王道既其齊衡。天法固乃同 T2103_.52.0288c10: 貫。身爲法器法惟道本。黄冠慕道緇裳奉
T2103_.52.0288c17: 無情。湛然恒寂。安假仰迦維而頓顙。覿天尊
T2103_.52.0288c26: 其本無爽彝式。其有素履貞遯清規振俗神 T2103_.52.0288c27: 化肹響戒行精勤。藻掞桐鸞梵清霄鶴。錦 T2103_.52.0288c28: 旌徴獸瓊符御靈。徳秀年耆。蠲其拜禮。自餘 T2103_.52.0289a01: 初學後進聲塵寂寥。並令盡敬君父。請即編
T2103_.52.0289a08: 微。探象外之遺宗。極環中之幽致。雖則暫 T2103_.52.0289a09: 駭常聽。抑亦終嫈大道。謹議 T2103_.52.0289a10: 右清道衞長史李洽等議*状一首 T2103_.52.0289a11: 竊以道教冲虚釋門祕寂。至於照仁濟物崇
T2103_.52.0289a15: 可致尊崇。其有弱齔蒙求薫修靡譽。背眞混
T2103_.52.0289a21: 長安縣令張松壽議*状一首 T2103_.52.0289a22: 竊惟。佛道二門虚寂一致。縱不能練心方外 T2103_.52.0289a23: 擯影人間。猶須迹與俗分事與時隔。然今出 T2103_.52.0289a24: 家之輩多雜塵伍。外以不屈自高。内以私謁
T2103_.52.0289a28: 制度何以經綸。望請僧尼道士女冠等。道爲 T2103_.52.0289a29: 時須事因法會者。雖在君后聽依舊式。捨此 T2103_.52.0289b01: 以往並令讃拜。若歸覲父母子道宜申。如在
T2103_.52.0289b05: 管。伏増慚戰。謹議 T2103_.52.0289b06: 中臺司禮太常伯隴西王博叉執議状奏 T2103_.52.0289b07: 一首 T2103_.52.0289b08: 司禮議僧尼道士女冠等拜君親等事一五 T2103_.52.0289b09: 百三十九人議請不拜 T2103_.52.0289b10: 右大司成令狐徳棻等議稱。竊以凡百在位 T2103_.52.0289b11: 咸隆奉上之道。當其爲師尚有不臣之義。況 T2103_.52.0289b12: 佛之垂法事越常規*剔髮同於毀傷。振錫異 T2103_.52.0289b13: 乎簪。出家非色養之境。離塵豈*策名之 T2103_.52.0289b14: 地。功深濟度道極崇高。何必破彼玄門牽斯 T2103_.52.0289b15: 儒轍。披法服而爲俗拜。踐孔門而行釋禮。存 T2103_.52.0289b16: 其教而毀其道。求其福而屈其身。詳稽理要 T2103_.52.0289b17: 恐有未愜。又道之爲範雖全髮膚。出家超俗 T2103_.52.0289b18: 其歸一揆。加以遠標天構大啓皇基。義藉尊 T2103_.52.0289b19: 嚴式符高尚。*惟此二教相沿自久。爰曁我唐 T2103_.52.0289b20: 徽風益扇。雖王猷遐暢實頼天功。而聖輪常 T2103_.52.0289b21: 轉式資冥助。今儻一朝改舊無益將來。於恒 T2103_.52.0289b22: 沙之劫起毫塵之累。則普天率土灰身粉骨。 T2103_.52.0289b23: 何以塞有隱之責。蠲不忠之罪。與其失於改 T2103_.52.0289b24: 創。不若謬於修文。孔子曰。因人所利而利之。 T2103_.52.0289b25: 老子曰。聖人無常心。以百姓心爲心。二教所 T2103_.52.0289b26: 利弘益多矣。百姓之心歸信衆矣。革其所利 T2103_.52.0289b27: 非因利之道。乖其本心非無心之謂。請遵故 T2103_.52.0289b28: 實不拜爲允。伏惟陛下。徳掩上皇業光下問。 T2103_.52.0289b29: 君親崇敬雖啓神衷。道法難虧還留睿想。既 T2103_.52.0289c01: 奉詢芻之旨。敢罄塵嶽之誠。懼不折衷。追深 T2103_.52.0289c02: 戰惕。一三百五十四人議請拜 T2103_.52.0289c03: 右兼司平太常伯閻立本等議*稱。臣聞剛折 T2103_.52.0289c04: 柔存。扇玄風之妙旨。答形甘辱騰釋路之微 T2103_.52.0289c05: 言。故能開善下之源。弘不輕之義。是以聲 T2103_.52.0289c06: 聞降禮於居士。柱史委質於周王。此乃成緇 T2103_.52.0289c07: 服之表綴。立黄冠之龜鏡。自茲已降喪其宗 T2103_.52.0289c08: 軌。歴代溺其眞理。習俗守其迷途。一人有 T2103_.52.0289c09: 作。萬物斯覩。紐維天地驅駕皇王。轉金輪於 T2103_.52.0289c10: 勝境。構玉京於玄域。遂使尋眞道士追守藏 T2103_.52.0289c11: 之遐風。落沙門弘禮足之錦典。況太陽垂 T2103_.52.0289c12: 曜在天。標無二之明。大帝稱尊御宇。極通三 T2103_.52.0289c13: 之貴。且二教裁範雖絶塵容。事止出家。未能 T2103_.52.0289c14: 逃國。同賦形於姒鏡。皆仰化於姚風。豈有抗 T2103_.52.0289c15: 禮宸居獨高眞軌。然輕尊傲長在人爲悖。臣 T2103_.52.0289c16: 君敬父於道無嫌。考詳其義跪拜爲允 T2103_.52.0289c17: 前奉四月十六日勅旨欲令僧尼道士女冠 T2103_.52.0289c18: 於君親致拜恐爽於恒情宜付有司詳議奏聞 T2103_.52.0289c19: 者件状如前伏聽勅旨 T2103_.52.0289c20: 今上停沙門拜君詔一首 T2103_.52.0289c21: 東臺若夫華裔列聖異軫而齊驅。中外裁風 T2103_.52.0289c22: 百慮而同致。自周霄隕照漢夢延輝。妙化西 T2103_.52.0289c23: 移惠流東被。至於玄牝邃旨碧落希聲。具開 T2103_.52.0289c24: 六順之基。偕協五常之本。而於愛敬之地。忘 T2103_.52.0289c25: 乎跪拜之像。其來永久罔革茲弊。朕席圖登 T2103_.52.0289c26: 政崇眞導俗。凝襟解脱之津。陶思常名之境。 T2103_.52.0289c27: 正以尊親之道禮經之格言。孝友之義詩人 T2103_.52.0289c28: 之明准。豈可以絶塵峻範而忘恃怙之敬。拔 T2103_.52.0289c29: 累貞規迺遺温清之序。前欲令道士女冠僧 T2103_.52.0290a01: 尼等致拜。將恐振駭恒心。爰俾詳定。有司咸 T2103_.52.0290a02: 引典據兼陳情理。沿革二塗紛綸相半。朕商 T2103_.52.0290a03: 搉群義沈研幽賾。然箕潁之風。高尚其事。遐 T2103_.52.0290a04: 想前載。故亦有之。今於君處勿須致拜。其父 T2103_.52.0290a05: 母所。慈育彌深。祇伏斯曠更將安設。自今 T2103_.52.0290a06: 已後即宜跪拜。主者施行龍朔二年六月八 T2103_.52.0290a07: 日。西臺侍郎弘文館學士輕車都尉臣上官 T2103_.52.0290a08: 儀宣 T2103_.52.0290a09: 京邑老人程士顆等上請表一首 T2103_.52.0290a10: 臣言。臣聞佛化所資在物斯貴。良由拔沈冥 T2103_.52.0290a11: 於六道。濟蒙識於三乘。其徳既弘其功亦大。 T2103_.52.0290a12: 所以佛爲法主。幽顯之所歸依。法爲良藥。煩 T2103_.52.0290a13: 惑由之清蕩。僧爲佛種。弘演被於來際。遂使 T2103_.52.0290a14: 歴代英主重道徳而護持。清信賢明度子女 T2103_.52.0290a15: 而承繼。固得僧尼遍於區㝢。垂範導於無 T2103_.52.0290a16: 窮。伏惟陛下。慈濟九有開暢一乘。愛敬之道 T2103_.52.0290a17: 克隆。成務之途逾遠。近奉明詔令僧跪拜父 T2103_.52.0290a18: 母。斯則崇揚孝始布範敬源。但佛有成教。 T2103_.52.0290a19: 出家不拜其親。欲使道俗殊津歸戒以之投 T2103_.52.0290a20: 附。出處兩異眞俗由之致乖。莫非心受佛戒 T2103_.52.0290a21: 形具佛儀。法網懸殊敬相全別。且自高尚之 T2103_.52.0290a22: 風。人主猶存抗禮。豈惟臣下返受跪拜之儀。 T2103_.52.0290a23: 俯仰撫循無由啓處意。願國無兩敬。大開方 T2103_.52.0290a24: 外之迹。僧奉内教。便得立身行道。不任私 T2103_.52.0290a25: 懷之至。謹奉表以聞。塵黷威嚴。伏増戰越。 T2103_.52.0290a26: 謹言直東臺舍人馮神徳上
T2103_.52.0290a29: 臣聞祕教東流。因明后而闡化。玄風西運。憑 T2103_.52.0290b01: 至識以開宗。故知弘濟千門義宣於雅道。提 T2103_.52.0290b02: 誘萬品理塞於邪津。只可隨聖教以抑揚。豈 T2103_.52.0290b03: 得逐人事而興替。沙門者求未來之勝果。道 T2103_.52.0290b04: 士者信有生之自然。自然者貴取性眞。絶其 T2103_.52.0290b05: 近僞之跡。勝果者意存杜漸。遠開趨道之心。 T2103_.52.0290b06: 誘濟源雖不同。從善終歸一致。伏惟皇帝陛 T2103_.52.0290b07: 下。包元建極御一飛貞。乘大道以流謙。順無 T2103_.52.0290b08: 爲而下濟。因心會物教不肅成。今乃定道佛 T2103_.52.0290b09: 之尊卑。抑沙門之拜伏。拜伏有同常禮未是 T2103_.52.0290b10: 出俗之因尊卑。物我之情豈曰無爲之妙。陛 T2103_.52.0290b11: 下道風攸闡釋教載陳。毎至齋忌皆令祈福。 T2103_.52.0290b12: 祈福一依經教。二者何獨乖違。陛下者造化 T2103_.52.0290b13: 之神宗。父母者人子之慈稱。陛下以至極之 T2103_.52.0290b14: 重。猶停拜敬之儀。所生既曰人臣。何得曲申 T2103_.52.0290b15: 情禮。捨尊就愛棄重違經。縁情猶尚不通。據 T2103_.52.0290b16: 教若爲行用。陛下統天光道順物流形。形物 T2103_.52.0290b17: 尚不許違。淨教何宜改作。願陛下因天人之 T2103_.52.0290b18: 志。順萬物之心。停拜伏之新儀。遵尊卑之舊 T2103_.52.0290b19: 貫。庶望金光東曜。不雜塵俗之悲。紫氣西暉。 T2103_.52.0290b20: 無驚物我之貴。即大道不昧而得盛於明時。 T2103_.52.0290b21: 福業永貞庶重彰於聖日。謹言 T2103_.52.0290b22: 西明寺僧道宣等上榮國夫人楊氏請論 T2103_.52.0290b23: 拜事啓一首 T2103_.52.0290b24: 僧道宣等啓。竊聞紹隆法*任必歸明哲。崇護 T2103_.52.0290b25: 眞詮良資寵望。伏惟夫人宿著熏修啓無 T2103_.52.0290b26: 彊之福。早標信慧建不朽之因。至於佛教威 T2103_.52.0290b27: 儀法門軌式。實望特垂恩庇不使陵夷。自勅 T2103_.52.0290b28: 被僧徒許隔朝拜。誠當付囑之意。寔深荷戴 T2103_.52.0290b29: 之情。然於父母猶令跪拜。私懷徒愜佛教甚 T2103_.52.0290c01: 違。若不早有申聞。恐遂同於俗法。僧等翹注 T2103_.52.0290c02: 莫敢披陳。情用惶輒此投訴。伏乞慈覆 T2103_.52.0290c03: 特爲上聞。儻遂恩光彌深福慶。不勝懇切之 T2103_.52.0290c04: 甚。謹奉啓以聞。塵擾之深。唯知悚息謹啓 T2103_.52.0290c05: 大莊嚴寺僧威秀等上請表一首 T2103_.52.0290c06: 謹録。佛經出家沙門不合跪拜父母。有損無 T2103_.52.0290c07: 益文如左 T2103_.52.0290c08: 梵網經云。出家人不向國王父母禮拜。順正 T2103_.52.0290c09: 理論云。國君不求比丘禮拜。玄教東漸六百 T2103_.52.0290c10: 餘年。上代皇王無不依經敬仰。洎乎聖帝遵 T2103_.52.0290c11: 奉成教彌隆。故得列刹相望精廬峙接。人知 T2103_.52.0290c12: 慕善家曉思。僧等忝在生靈。詎忘忠孝。 T2103_.52.0290c13: 明詔頒下率土咸遵。恐直筆史臣書乖佛教。 T2103_.52.0290c14: 萬代之後蕪穢皇風 T2103_.52.0290c15: 僧威秀等言。竊聞眞俗異區。桑門割有生之 T2103_.52.0290c16: 戀。幽顯殊服。田衣無拜首之容。理固越情道 T2103_.52.0290c17: 仍舛物。況挺形戒律鎔念津梁。酬恩不以形 T2103_.52.0290c18: 駭。致養期於福善。而令儀不改釋拜必同 T2103_.52.0290c19: 儒。在僧有越戒之*居親有損福之累。臣子 T2103_.52.0290c20: 之慮敢不盡言。伏惟陛下。匡振遠猷提奬幽 T2103_.52.0290c21: 概。既已崇之於國。亦乞正之於家。足使捨俗 T2103_.52.0290c22: 無習俗之儀。出家絶家人之敬。護法斯在提 T2103_.52.0290c23: 福莫先。自然教有可甄。人知自勉。不勝誠懇 T2103_.52.0290c24: 之至。謹奉表以聞。塵黷扆旒伏増戰越 T2103_.52.0290c25: 玉華宮寺譯經沙門靜邁等上拜父母有 T2103_.52.0290c26: 損表一首 T2103_.52.0290c27: 沙門靜邁言。竊聞策係告先。尊父屈體於 T2103_.52.0290c28: 其子。形章攸革。介士不拜於君親。伏惟僧 T2103_.52.0290c29: 等揚言紹佛嗣尊之義是同。故愛敬降高。乃 T2103_.52.0291a01: 折節於其氣。容服異俗。形章之革不殊。致使 T2103_.52.0291a02: 沙門亦不支屈於君父。窮茲内外。雖復繼 T2103_.52.0291a03: 形變。則而心敬君親敢有怠哉。至如臣服薨 T2103_.52.0291a04: 君。以日易月。形雖從吉而心喪三年。是知遏 T2103_.52.0291a05: 密八音期於三載修于心敬其來尚矣。若 T2103_.52.0291a06: 令反拜父母。則道俗倶違佛戒。顛沒枉沈 T2103_.52.0291a07: 淪迴未已。況動天地感鬼神者。豈在於跪伏 T2103_.52.0291a08: 耶。但公家之利知無不爲。恐因今創改萬有 T2103_.52.0291a09: 一累。則負聖上放習法之洪恩。彌劫粉身奚 T2103_.52.0291a10: 以塞責。伏惟陛下廣開獻書之路。通納芻言 T2103_.52.0291a11: 之辯。輕塵聽覽。伏増戰汗謹言 T2103_.52.0291a12: 襄州禪居寺僧崇拔上請父母同君上不 T2103_.52.0291a13: 令出家人致拜表一首 T2103_.52.0291a14: 沙門崇拔言。拔聞道俗憲章形心異革。形 T2103_.52.0291a15: 則不拜君父。用顯出處之儀心。則敬通三大。 T2103_.52.0291a16: 以遵資養之重。近奉恩勅令僧不拜君王。而 T2103_.52.0291a17: 令拜其父母。斯則隆於愛敬之禮。闕於經典 T2103_.52.0291a18: 之教。僧寶存而見輕。歸戒沒而長隱。豈有君 T2103_.52.0291a19: 開高尚之迹。不悖佛言。臣取下拜之儀。面 T2103_.52.0291a20: 違聖旨。可謂放子求其福。受拜仍獲其辜。 T2103_.52.0291a21: 一化致疑二理矛盾。伏願請從君敬之禮。以 T2103_.52.0291a22: 通臣下之儀。輕黷扆旒彌増隕越。謹言 T2103_.52.0291a23: 論曰。威衞司列等状。詞則美矣。其如理何。 T2103_.52.0291a24: 咸不惟故實昧於大義。苟以屈膝爲敬。不悟 T2103_.52.0291a25: 亡脣之禍。内經稱沙門。拜俗損君父功徳及 T2103_.52.0291a26: 以壽命。而抑令俯伏者。胡言之不訒輕發樞 T2103_.52.0291a27: 機哉。雖復各言其志。亦何傷之大甚。而威 T2103_.52.0291a28: 衞等状通塞兩兼。司列等状一途氷執。或訪 T2103_.52.0291a29: 二議優劣。余以爲楚則失矣。齊亦未爲得也。 T2103_.52.0291b01: 然兩兼則膚腠。氷執乃膏盲。故升威衞於乙 T2103_.52.0291b02: 科。退司列於景第。至若範公質議則旨贍文 T2103_.52.0291b03: 華。隴西執奏言約理擧。既而人庶斯穆龜筮 T2103_.52.0291b04: 協從。故得天渙下覃。載隆高尚之美慈育之 T2103_.52.0291b05: 地。更弘拜伏之仁。時法侶名僧都鄙耆耋僉 T2103_.52.0291b06: 曰。協私志矣。違教如何。於是具顯經文廣陳 T2103_.52.0291b07: 表啓。匪朝伊夕連訴庭闕。但天門邃遠。申請 T2103_.52.0291b08: 靡由。奉詔求宗。難爲去取。易曰。羝羊觸蕃 T2103_.52.0291b09: 羸其角。方之釋侶。豈不然歟 T2103_.52.0291b10: 讃曰。威衞之流。議雖通塞。以人廢道。誠未爲 T2103_.52.0291b11: 得。司列等状。抑釋從儒。拜傷君父。詎曰忠 T2103_.52.0291b12: 謀。質議遒華。敷陳簡要。天人協允。爰垂璽 T2103_.52.0291b13: 誥。恭承明命。式抃且歌。顧瞻玄籍。有累如 T2103_.52.0291b14: 何。法俗疇咨。咸申啓表。披瀝丹欵。未紆黄 T2103_.52.0291b15: 道。進退惟谷。投措靡由。仰悕神禹。疏茲法 T2103_.52.0291b16: 流 T2103_.52.0291b17: 沙門不應拜俗總論 T2103_.52.0291b18: 釋彦琮曰。夫沙門不拜俗者何。蓋出處異 T2103_.52.0291b19: 流内外殊分。居宗體極息慮忘身。不汲汲以 T2103_.52.0291b20: 求生。不區區以順化。情超*㝢内迹寄寰中。 T2103_.52.0291b21: 斯所以抗禮宸居背恩天屬。化物不能遷其 T2103_.52.0291b22: 化。生生無以累其生。長揖君親斯其大旨也。 T2103_.52.0291b23: 若推之人事稽諸訓詁。則所不應拜。其例十 T2103_.52.0291b24: 焉。至如望秩山川郊祀天地。欲其利物君罄 T2103_.52.0291b25: 迺誠。今三寶住持歸戒弘益。幽明翼化可略 T2103_.52.0291b26: 言焉。斯神祇之流也。爲祭之尸必協昭穆。割 T2103_.52.0291b27: 牲薦熟時爲不臣。今三寶一體敬僧如佛。備 T2103_.52.0291b28: 乎内典無俟繁言。斯祭主之流也。杞宋之君 T2103_.52.0291b29: 二王之後。王者所重敬爲國賓。今僧爲法王 T2103_.52.0291c01: 之胤。王者受佛付囑。勸勵四部進修三行。斯 T2103_.52.0291c02: 國賓之流也。重道尊師則弗臣矣。雖謁天 T2103_.52.0291c03: 子無北面焉。今沙門傳佛至教。導凡誘物嚴 T2103_.52.0291c04: 師敬學。其在茲乎。斯儒行之流也禮云。介者 T2103_.52.0291c05: 不拜。爲其失於容節。故周亞夫長揖漢文也。 T2103_.52.0291c06: 今沙門身被忍鎧戡剪慾軍掌握慧刀志摧 T2103_.52.0291c07: 心惑。斯介冑之流也。著代筮賓尊先冠阼。母 T2103_.52.0291c08: 兄致拜以禮成人。今沙門以大法爲己任。拯 T2103_.52.0291c09: 群生於塗炭。敬遵遺躅祖承嫡胤。斯傳重之 T2103_.52.0291c10: 流也。堯稱則天。不屈頴陽之高。武盡美矣。終 T2103_.52.0291c11: 全孤竹之潔。今沙門高尚其事不事王侯。蝉 T2103_.52.0291c12: 蛻囂埃之中。自致寰區之外。斯逸人之流也。 T2103_.52.0291c13: 犯五刑關三木被箠楚嬰金鐵者。不責其具 T2103_.52.0291c14: 禮。今沙門剔毛髮絶胤嗣毀形體易衣服。 T2103_.52.0291c15: 斯甚刑之流也。又詔使雖微承天則貴。沙門 T2103_.52.0291c16: 縱賤禀命宜尊。況徳動幽明化霑龍鬼。靜人 T2103_.52.0291c17: 天之苦浪。清品庶之炎氛。功既廣焉。澤亦弘 T2103_.52.0291c18: 矣。豈使絶塵之伍拜累君親。閑放之流削同 T2103_.52.0291c19: 名教而已。余幼耽斯務長頗搜尋。採遺烈於 T2103_.52.0291c20: 青編。纂前芳於汗簡。重以感淪暉於佛日。 T2103_.52.0291c21: 罄爝火以興詞。庶永將來傳之好事。又古今 T2103_.52.0291c22: 書論皆云不敬。據斯一字愚竊惑焉。何者。敬 T2103_.52.0291c23: 乃通心。曲禮稱無不敬。拜唯身屈。周陳九拜 T2103_.52.0291c24: 之儀。且君父尊嚴。心敬無容不可。法律崇重。 T2103_.52.0291c25: 身拜有爽通經。以拜代敬用將爲允。故其書 T2103_.52.0291c26: 曰。不拜爲文。遠公有言曰。淵壑豈待晨露哉。 T2103_.52.0291c27: 蓋自申其罔極也。此書之作。亦猶是焉。逹鑒 T2103_.52.0291c28: 通賢儻無譏矣 T2103_.52.0291c29: 廣弘明集卷第二十*五 T2103_.52.0292a01: 隋煬帝大業三年新下律令格式令云諸僧 T2103_.52.0292a02: 道士等有所啓請者並先須致敬然後陳理 T2103_.52.0292a03: 雖有此令僧竟不行時沙門釋彦琮不忍 T2103_.52.0292a04: 其事乃著福田論以抗之意在諷刺言之 T2103_.52.0292a05: 者無罪聞之者以自誡也帝後朝見諸沙門 T2103_.52.0292a06: 並無致敬者大業五年至西京郊南大張文 T2103_.52.0292a07: 物兩宗朝見僧等依舊不拜下勅曰條令久 T2103_.52.0292a08: 行僧等何爲不致敬時明贍法師對曰陛下 T2103_.52.0292a09: 弘護三寶當順佛言經中不令拜俗所以不 T2103_.52.0292a10: 敢違教又勅曰若不拜敬宋武時何以致敬 T2103_.52.0292a11: 對曰宋武虐君偏政不敬交有誅戮陛下異 T2103_.52.0292a12: 此無得下拜勅曰但拜僧等峙然如是數四 T2103_.52.0292a13: 令拜僧曰陛下必令僧拜當脱法服著俗衣 T2103_.52.0292a14: 此拜不晩帝夷然無何而止明日設大齋法 T2103_.52.0292a15: 祀都不述之後語群公曰朕謂僧中無人昨 T2103_.52.0292a16: 南郊對答亦有人矣爾後至終必無拜者其 T2103_.52.0292a17: 黄巾士女初聞令拜合一李衆連拜不已帝 T2103_.52.0292a18: 亦不齒問之 T2103_.52.0292a19: 議拜者。明沙門應致拜也。昔皇覺御宇。尚 T2103_.52.0292a20: 開信毀之源。豈唯像末不流弘約之議。頃 T2103_.52.0292a21: 以法海宏曠類聚難分有穢玄猷。頗聞朝 T2103_.52.0292a22: 聽致使拘文之士。廢道從人較而言之。未 T2103_.52.0292a23: 曰通方之巨唱也。余所以考諸。故實隨而 T2103_.52.0292a24: 彈焉。庶崇佛君子或能詳覽 T2103_.52.0292a25: T2103_.52.0292a26: T2103_.52.0292a27: T2103_.52.0292a28: T2103_.52.0292a29: T2103_.52.0292b01: T2103_.52.0292b02: T2103_.52.0292b03: T2103_.52.0292b04: 大唐西明寺沙門釋道宣撰 T2103_.52.0292b05: 若夫慈濟之道終古式瞻。厚命之方由來所 T2103_.52.0292b06: 重。故蠢蠢懷生喁喁哨類。莫不重形愛命 T2103_.52.0292b07: 憎生惡死。即事可覩豈待言乎。然有性渉昏 T2103_.52.0292b08: 明情含嗜慾。明者恕已爲喩。不加惱於含 T2103_.52.0292b09: 靈昏者利己爲懷。無存慮於物命。故能安忍 T2103_.52.0292b10: 苦楚縱蕩貪癡。以多殘爲聲勢。以利*慾爲功 T2103_.52.0292b11: 徳。是知坑趙六十餘萬。終伏劍於秦邦。膳 T2103_.52.0292b12: 畢方丈爲常。窮形戮於都市。至於禍作殃 T2103_.52.0292b13: 及。方悔咎原徒思顧復。終無獲已。然則釋氏 T2103_.52.0292b14: 化本止殺爲先。由斯一道取濟群有。故慈爲 T2103_.52.0292b15: 佛心。慈爲佛室。慈善根力隨義而現。有心慈 T2103_.52.0292b16: 徳。通明起慮而登色界。況復慈定深勝兵毒 T2103_.52.0292b17: 所不能侵。慈徳感徴蛇虎爲之馴擾。末代門 T2103_.52.0292b18: 學師心者多。不思被忍辱之衣示福田之相。 T2103_.52.0292b19: 縱恣饕餮以酒肉爲身先。飮噉異於流俗。踐 T2103_.52.0292b20: 陟同於賢聖。經誥明示不得以佛爲師。譏醜 T2103_.52.0292b21: 塵點滅法在於斯矣。況復蠶衣肉食。聞沈侯 T2103_.52.0292b22: 之極誡。醞釀屠宰。見梁帝之嚴懲。觀其勸 T2103_.52.0292b23: 勗之文統其慇懃之至。足令心寒形慄。豈臨 T2103_.52.0292b24: 履之可擬乎。故上士聞之足流涕而無已。下 T2103_.52.0292b25: 愚詳此等長風之激空林。且夫生死推遷匪 T2103_.52.0292b26: 旦伊夕。隨業受報淪歴無窮。不思形神之疲 T2103_.52.0292b27: 勞。而重口腹之快利。終縻碎於大地。何所 T2103_.52.0292b28: 補於精靈乎。所以至人流慟常慘慼於狂生。 T2103_.52.0292b29: 大士興言慨怨魂於煩惱。撫膺弔影可不自 T2103_.52.0292c01: 憐。一旦苦臨於何逃責。既未位於正聚。何以 T2103_.52.0292c02: 抵於三途。行未登於初地。終有懷於五怖。輒 T2103_.52.0292c03: 舒事類。識者思之 T2103_.52.0292c04: 廣弘明集慈濟篇第六
T2103_.52.0292c09: 釋氏之教義本慈悲。慈悲之要全生爲重。恕 T2103_.52.0292c10: 己因心以身觀物。欲使抱識懷知之類。愛生 T2103_.52.0292c11: 忌死之群。各遂厥宜得無遺夭。而俗迷日久 T2103_.52.0292c12: 淪惑難變。革之一朝則疑怪莫啓。設教立方 T2103_.52.0292c13: 毎由漸致。又以情嗜所染甘腴爲甚。嗜*染 T2103_.52.0292c14: 於情尤難頓革。是故開設三淨用申權道。及 T2103_.52.0292c15: 涅槃後説立言將謝則大明隱惻貽厥將來。 T2103_.52.0292c16: 夫肉食蠶衣爲方未異。害命夭生事均理一。 T2103_.52.0292c17: 爚繭爛蛾。非可忍之痛。懸庖登俎。豈偏重 T2103_.52.0292c18: 之業。而去取異情開抑殊典。尋波討源良有 T2103_.52.0292c19: 未逹。漁人獻鮪。肉食同有其縁。桑妾登絲。 T2103_.52.0292c20: 蠶衣共頒其分。假手之義未殊。通閉之詳莫 T2103_.52.0292c21: 辯。訪理求宗未知所適。外典云。五畝之宅樹 T2103_.52.0292c22: 之以桑。則六十者可以衣帛矣。雞肫犬彘 T2103_.52.0292c23: 勿失其時。則七十者可以食肉矣。然則五十 T2103_.52.0292c24: 九年已前。所衣宜布矣。六十九年已前。所食 T2103_.52.0292c25: 宜蔬矣。輕煖於身事既難遣。甘滋於口又非 T2103_.52.0292c26: 易亡。封而爲言非有優劣。宜枲麻果菜事等 T2103_.52.0292c27: 義同攘寒實腹曾無一異。偏通繪纊當有別 T2103_.52.0292c28: 途。請試言之。夫聖道隆深非思不洽。仁被群 T2103_.52.0292c29: 生理無偏漏。拯麁去甚教義斯急。繒衣肉食 T2103_.52.0293a01: 非已則通。及晩説大典弘宣妙訓。禁肉之旨 T2103_.52.0293a02: 載現于言。黜繒之義斷可知矣。而禁淨之始 T2103_.52.0293a03: 猶通蠶革。蓋是敷説之儀。各有次第。亦猶闡 T2103_.52.0293a04: 提二義倶在一經。兩説參差各隨教立。若執 T2103_.52.0293a05: 前迷後。則闡提無入善之塗。禁淨通蠶。則 T2103_.52.0293a06: 含生無有頓免之望。難者又以闡提入道聞 T2103_.52.0293a07: 之後説。蠶革宜禁曾無概理。大聖弘旨義豈 T2103_.52.0293a08: 徒然。夫常住密奧傳譯遐阻。泥洹始度咸謂 T2103_.52.0293a09: 已窮。中出河西方知未盡。關中晩説厥義彌 T2103_.52.0293a10: 暢。仰尋條流理非備足。又案涅槃初説阿闍 T2103_.52.0293a11: 世王大迦葉阿難三部徒衆獨不來至。既而 T2103_.52.0293a12: 二人並來。惟無迦葉。迦葉佛大弟子。不容 T2103_.52.0293a13: 不至而經無至文理非備盡。昔涅槃未啓。十 T2103_.52.0293a14: 數年間廬阜名僧已有蔬食者矣。豈非乘心 T2103_.52.0293a15: 闇踐自與理合者哉。且一朝裂帛可以終年。 T2103_.52.0293a16: 烹牢待膳亘時引日。然則一歳八蠶已驚其 T2103_.52.0293a17: 驟。終朝未肉盡室驚嗟。拯危濟苦先其所急。 T2103_.52.0293a18: 敷説次序義實在斯。外聖又云。一人不耕必 T2103_.52.0293a19: 有受其飢者。故一人躬稼亦有受其飽焉。桑 T2103_.52.0293a20: 野漁川事雖非已。炮肉裂繒咸受其分。自涅 T2103_.52.0293a21: 槃東度。三肉罷縁。服膺至訓操概彌遠。促命 T2103_.52.0293a22: 有殫長蔬靡倦。秋禽夏卵比之如浮雲。山毛 T2103_.52.0293a23: 海錯事同於腐鼠。而繭衣絋服曾不惟疑。此 T2103_.52.0293a24: 蓋慮窮於文字思迷於弘旨。通方深信之客。 T2103_.52.0293a25: 庶有鑒於斯理。斯理一悟行迷克反。斷蠶肉 T2103_.52.0293a26: 之因。固蔬枲之業。然則含生之類。幾於免 T2103_.52.0293a27: 矣 T2103_.52.0293a28: 與何胤書梁周顒 T2103_.52.0293a29: 普通年中。何胤侈於味。食必方丈。後稍欲其 T2103_.52.0293b01: 甚者。使門人議之。學士鍾岏曰。蛆之就脯 T2103_.52.0293b02: 驟於屈伸。蟹之將煻躁擾彌甚。仁人用意深 T2103_.52.0293b03: 懷如怛。且不悴不榮曾芻蕘之不若。無馨無 T2103_.52.0293b04: 臭與瓦礫其何算 T2103_.52.0293b05: 有汝南周顒貽胤書曰。丈人所以未極遐蹈。 T2103_.52.0293b06: 惑在於不全菜耶。剉折之升鼎俎。網罟之興 T2103_.52.0293b07: 載册。其來寔遠。誰敢干議。觀聖人之設膳 T2103_.52.0293b08: 羞。乃復爲之品節。蓋以茹毛飮血與生民共 T2103_.52.0293b09: 始。縱而勿裁將無崖畔。善爲士者豈不以恕己 T2103_.52.0293b10: 爲懷。是各靜封疆罔相陵轢。況乃變之大者 T2103_.52.0293b11: 莫過死生。生之所重無過性命。性命之於彼 T2103_.52.0293b12: 極切。滋味之於我可。而終身朝*脯資之以 T2103_.52.0293b13: 永歳。彼就怨酷莫能自列。我業長久。吁哉 T2103_.52.0293b14: 可畏。且區區微卵脆薄易矜。歂彼弱麑顧歩 T2103_.52.0293b15: 宜愍。觀其飮啄飛沈使人憐悼。況可甘心撲 T2103_.52.0293b16: 揥加復恣忍呑嚼。至乃野牧成群閑豢重 T2103_.52.0293b17: 圈。量肉揣毛以俟支剥。如土委地。僉謂常理 T2103_.52.0293b18: 可爲愴息。事豈一途。若云三世理誣。則幸矣。 T2103_.52.0293b19: 良快。如使此道果然。而受形未息。一往一來 T2103_.52.0293b20: 生死常事。雜報如家人天如客。過客日少在 T2103_.52.0293b21: 家日多。吾修信業未足長免。則傷心之慘行 T2103_.52.0293b22: 亦自念。丈人於血氣之類。雖不身殘。至於 T2103_.52.0293b23: 晨鳧沈鯉。不能不取備屠門。財貿之一經 T2103_.52.0293b24: 盜手。猶爲廉士所棄。生性之一啓鸞刀。寧復 T2103_.52.0293b25: 慈心所忍。騶虞雖飢。非自死之草不食聞其 T2103_.52.0293b26: 風豈不使人多愧。胤獲書納之。遂絶血味。 T2103_.52.0293b27: 注百論十二門論。行於法俗
T2103_.52.0293c01: 犧牲。修行佛戒蔬食斷欲。上定林寺沙門僧 T2103_.52.0293c02: 祐。龍華邑正柏超度等上啓云。京畿既是福 T2103_.52.0293c03: 地。而鮮食之族猶布筌網。並驅之客尚馳鷹 T2103_.52.0293c04: 犬。非所以仰稱皇朝優洽之旨。請丹陽瑯琊 T2103_.52.0293c05: 二境。水陸並不得蒐捕。勅付尚書詳之。議郎 T2103_.52.0293c06: 江貺以爲。聖人之道以百姓爲心。仁者之化 T2103_.52.0293c07: 以躬行被物。皇徳好生協于上下。日就月將 T2103_.52.0293c08: 自然愍俗。一朝抑絶容恐愚民。且獵山之人 T2103_.52.0293c09: 例堪跋渉。捕水之客不憚風波。江寧有禁即 T2103_.52.0293c10: 逹牛渚。延陵不許便往陽羨。取生之地雖異。 T2103_.52.0293c11: 殺生之數是同。空有防育之制。無益全生之 T2103_.52.0293c12: 術。兼都令史王述以爲。京邑翼翼四方所視。 T2103_.52.0293c13: 民漸至化必被萬國。今祁寒暑雨人尚無怨。 T2103_.52.0293c14: 況去俗入眞所以可悦。謂斷之爲是。左承謝 T2103_.52.0293c15: 幾卿曰。不殺之禮誠如王述所議。然聖人爲 T2103_.52.0293c16: 教亦與俗推移。即之事迹恐不宜偏斷。若二 T2103_.52.0293c17: 郡獨有此禁。便似外道謂不殺戒皆有界域。 T2103_.52.0293c18: 因時之宜敬同議郎江貺議。尚書臣亶僕射 T2103_.52.0293c19: 臣昂令瑩以下並同貺議。帝使周舍難貺 T2103_.52.0293c20: 曰。禮云。君子遠庖厨。血氣不身剪見生不忍 T2103_.52.0293c21: 其死。聞聲不食其肉。此皆即自興仁非關及 T2103_.52.0293c22: 遠。三驅之禮。向我者舍背我者射。於是依王 T2103_.52.0293c23: 述議遂斷 T2103_.52.0293c24: 又勅太醫不得以生類合藥。公家織官紋 T2103_.52.0293c25: 錦。並斷仙人鳥獸之形。以爲褻衣。裁剪有 T2103_.52.0293c26: 乖仁恕。至遂祈告天地宗廟。以去殺之理被 T2103_.52.0293c27: 之含識。郊廟皆以麺爲牲牷。其饗萬國用菜 T2103_.52.0293c28: 蔬去生類。其山川諸祀則否。乃勅有司曰。近 T2103_.52.0293c29: 以神實愛民。不責無識。所貴誠信。非尚血膋。 T2103_.52.0294a01: 凡有水旱之患。使歸咎在上。不同牲牢。止告 T2103_.52.0294a02: 知而已。而萬姓祈求諂黷爲事。山川小祇難 T2103_.52.0294a03: 期正直。晴雨或乖容市民怨。愚夫滯習難用 T2103_.52.0294a04: 理移。自今祈請報答可如俗法所用。以身塞 T2103_.52.0294a05: 咎事自依前 T2103_.52.0294a06: 前臣曰。夫神道茫昧求諸不一。或尚血腥之 T2103_.52.0294a07: 祀。或歆蘊藻之誠。設教隨時貴其爲善。其誠 T2103_.52.0294a08: 無忒何往不通。若祭享理無則四代之風爲 T2103_.52.0294a09: 爽。神明實有三世之道爲弘。語其無不待牲 T2103_.52.0294a10: 牷之潔。據其有宜存去殺之仁周文禴祭由 T2103_.52.0294a11: 來尚矣。苟有明徳神其吐諸。而以麺爲牲於 T2103_.52.0294a12: 義未逹。方之紋錦將不矛盾乎 T2103_.52.0294a13: 齊光祿顏之推誡殺訓 T2103_.52.0294a14: 儒家君子離庖厨。見其生不忍其死。聞其聲 T2103_.52.0294a15: 不食其肉。高柴折像未知内教。皆能不殺。 T2103_.52.0294a16: 此皆仁者自然用心也。含生之徒莫不愛命。 T2103_.52.0294a17: 去殺之事必勉行之。見好殺之人臨死報驗。 T2103_.52.0294a18: 子孫殃禍其數甚多。不能具録耳。且示數條 T2103_.52.0294a19: 於末 T2103_.52.0294a20: 梁時有人。常以雞卵白和沐云。使髮光。毎沐 T2103_.52.0294a21: 輒破二三十枚。臨終但聞髮中啾啾數千雞 T2103_.52.0294a22: 雛聲 T2103_.52.0294a23: 江陵劉氏以賣鱓爲業。後生一兒。頭具是鱓。 T2103_.52.0294a24: 自頸已下。方爲人耳 T2103_.52.0294a25: 王克爲永嘉郡。有人餉羊。集賓欲讌。而羊 T2103_.52.0294a26: 繩解來投一客。先跪兩拜便入衣中。此客竟 T2103_.52.0294a27: 不言之。固無救請。須臾宰羊爲炙。先行至 T2103_.52.0294a28: 客。一臠入口便下皮内。周行遍體痛楚號 T2103_.52.0294a29: 方復説之。遂作羊鳴而死 T2103_.52.0294b01: 梁時有人爲縣令。經劉敬躬亂。縣廨被焚。寄 T2103_.52.0294b02: 寺而住。民將羊酒作禮。縣令以羊繋刹。 T2103_.52.0294b03: 屏除形像鋪設床座於堂上。接賓未殺之頃。 T2103_.52.0294b04: *羊解徑來至階而拜。縣令大笑。命左右宰之 T2103_.52.0294b05: 飮噉飽酒便臥簷下。投醒即覺體痒。爬掻 T2103_.52.0294b06: 胗因爾成病。十餘年死 T2103_.52.0294b07: 楊思逹爲西陽郡。値侯景亂。時復旱。儉飢民 T2103_.52.0294b08: 盜田中麥。思逹遣一部曲守視。所得盜者輒 T2103_.52.0294b09: 截手腕。凡戮十餘人。部曲後生一男。自然無 T2103_.52.0294b10: 手 T2103_.52.0294b11: 齊國有一奉朝請。家甚豪侈。非手殺牛則噉 T2103_.52.0294b12: 之不美。年三十許病篤。大見牛來。擧體如被 T2103_.52.0294b13: 刀刺。*呼而終 T2103_.52.0294b14: 江陵高偉隨父入齊凡數年。向幽州淀中捕 T2103_.52.0294b15: 魚。後病毎見群魚齧之而死 T2103_.52.0294b16: 斷酒肉文梁高祖 T2103_.52.0294b17: 弟子蕭衍。敬白諸大徳僧尼諸義學僧尼諸 T2103_.52.0294b18: 寺三官。夫匡正佛法是黒衣人事。迺非弟子 T2103_.52.0294b19: 白衣所急。但經教亦云。佛法寄囑人王。是以 T2103_.52.0294b20: 弟子不得無言。今日諸僧尼開意聽受。勿生 T2103_.52.0294b21: 疑閉内懷忿異 T2103_.52.0294b22: 凡出家人所以異於外道者。正以信因信果 T2103_.52.0294b23: 信經。所明信是佛説經言。行十惡者受於惡 T2103_.52.0294b24: 報。行十善者受於善報。此是經教大意。如是 T2103_.52.0294b25: 若言。出家人猶嗜飮酒噉食魚肉。是則爲行 T2103_.52.0294b26: 同於外道。而復不及。何謂同於外道。外道執 T2103_.52.0294b27: 斷常見。無因無果無施無報。今佛弟子酣酒 T2103_.52.0294b28: 嗜肉。不畏罪因不畏苦果。即是不信因不信 T2103_.52.0294b29: 果。與無施無報者復何以異。此事與外道見 T2103_.52.0294c01: 同。而有不及外道。是何外道。各信其師。師所 T2103_.52.0294c02: 言是弟子言是。師所言非弟子言非。涅槃經 T2103_.52.0294c03: 言。迦葉我今日制諸弟子。不得食一切肉。而 T2103_.52.0294c04: 今出家人猶自噉肉。戒律言。飮酒犯波夜提。 T2103_.52.0294c05: 猶自飮酒無所疑難。此事違於師教。一不及 T2103_.52.0294c06: 外道 T2103_.52.0294c07: 又外道雖復邪僻持牛狗戒。既受戒已後必 T2103_.52.0294c08: 不犯。今出家人既受戒已。輕於毀犯。是二不 T2103_.52.0294c09: 及外道 T2103_.52.0294c10: 又外道雖復五熱炙身投淵赴火窮諸苦行。 T2103_.52.0294c11: 未必皆噉食衆生。今出家人噉食魚肉。是三 T2103_.52.0294c12: 不及外道 T2103_.52.0294c13: 又外道行其異學。雖不當理各習師法無有 T2103_.52.0294c14: 覆藏。今出家人噉食魚肉。於親所者乃自和 T2103_.52.0294c15: 光。於所疏者則有隱避。如是爲行四不及外 T2103_.52.0294c16: 道 T2103_.52.0294c17: 又外道各宗所執各重其法。乃自高聲大唱 T2103_.52.0294c18: 云。不如我道眞。於諸異人無所忌憚。今出家 T2103_.52.0294c19: 人或復年時已長。或復素爲物宗。噉食魚肉 T2103_.52.0294c20: 極自艱難或避弟子。或避同學。或避白衣。或 T2103_.52.0294c21: 避寺官。懷挾邪志崎嶇覆藏。然後方得一過 T2103_.52.0294c22: 噉食。如此爲行五不及外道 T2103_.52.0294c23: 又復外道直情逕行。能長己徒衆惡。不能長 T2103_.52.0294c24: 異部惡。今出家人噉食魚肉。或爲白衣弟子 T2103_.52.0294c25: 之所聞見。内無慚愧。方飾邪説云。佛教爲法 T2103_.52.0294c26: 本存遠因。在於即日未皆悉斷。以錢買肉非 T2103_.52.0294c27: 己自殺。此亦非嫌。白衣愚癡聞是僧説謂眞 T2103_.52.0294c28: 實語。便復信受自行不善増廣諸惡。是則六 T2103_.52.0294c29: 不及外道 T2103_.52.0295a01: 又外道雖復非法説法法説非法。各信經書 T2103_.52.0295a02: 死不違背。今出家人噉食魚肉。或云肉非己 T2103_.52.0295a03: 殺猶自得噉。以錢買肉亦復非嫌。如是説者 T2103_.52.0295a04: 是事不然。涅槃經云。一切肉悉斷及自死者。 T2103_.52.0295a05: 自死者猶斷。何況不自死者。楞伽經云。爲利 T2103_.52.0295a06: 殺衆生以財網諸肉。二業倶不善死。墮叫呼 T2103_.52.0295a07: 獄。何謂以財網肉。陸設罝罘水設網罟。此是 T2103_.52.0295a08: 以網網肉。若於屠殺人間以錢買肉。此是以 T2103_.52.0295a09: 財網肉。若令此人不以財網肉者。習惡律儀 T2103_.52.0295a10: 捕害衆生。此人爲當專自供口。亦復別有所 T2103_.52.0295a11: 擬。若別有所擬。向食肉者豈無殺分。何得云 T2103_.52.0295a12: 我不殺生。此是灼然違背經文。是則七不及 T2103_.52.0295a13: 外道 T2103_.52.0295a14: 又復外道同其法者和合。異其法者苦治。令 T2103_.52.0295a15: 行禁止莫不率從。今出家人或爲師長。或爲 T2103_.52.0295a16: 寺官。自開酒禁噉食魚肉。不復能得施其教 T2103_.52.0295a17: 戒。裁欲發言他即譏刺云。師向亦爾。寺官亦 T2103_.52.0295a18: 爾。心懷内熱默然低頭。面赤汗出不復得言。 T2103_.52.0295a19: 身既有瑕不能伏物。便復摩何直爾止住。所 T2103_.52.0295a20: 以在寺者乖違。受道者放逸。此是八不及外 T2103_.52.0295a21: 道 T2103_.52.0295a22: 又外道受人施與如己法。受烏戒人受烏戒 T2103_.52.0295a23: 施。鹿戒人受鹿戒施。烏戒人終不覆戒。受 T2103_.52.0295a24: 鹿戒施鹿戒人終不覆戒。受烏戒施。今出家 T2103_.52.0295a25: 人云。我能精進我能苦行。一時覆相誑諸白 T2103_.52.0295a26: 衣。出即飮酒開衆惡門。入即噉肉集衆苦 T2103_.52.0295a27: 本。此是九不及外道 T2103_.52.0295a28: 又外道雖復顛倒。無如是衆事。酒者何也。 T2103_.52.0295a29: 謂是臭氣水穀失其正性成此別氣。衆生以 T2103_.52.0295b01: 罪業因縁故受此惡觸。此非正眞道法。亦非 T2103_.52.0295b02: 甘露上味。云何出家僧尼猶生耽嗜。僧尼授 T2103_.52.0295b03: 白衣五戒。令不飮酒令不妄語云。何翻自飮 T2103_.52.0295b04: 酒違負約誓。七衆戒八戒齋五篇七聚長短 T2103_.52.0295b05: 律儀。於何科中而出此文。其餘衆僧故復可。 T2103_.52.0295b06: 可至學律者彌不宜爾。且開放逸門集衆惡 T2103_.52.0295b07: 本。若白衣人甘此狂藥。出家人猶當訶止云。 T2103_.52.0295b08: 某甲汝就我受五戒。不應如是。若非受戒者 T2103_.52.0295b09: 亦應云。檀越酒是惡本。酒是魔事。檀越今日 T2103_.52.0295b10: 幸可不飮。云何出家人而應自飮。尼羅浮陀 T2103_.52.0295b11: 地獄身如段肉。無有識知此是何人。皆飮酒 T2103_.52.0295b12: 者出家僧尼。豈可不深信經教。自棄正法行 T2103_.52.0295b13: 於邪道。長衆惡根造地獄苦。習行如此豈不 T2103_.52.0295b14: 内愧。猶服如來衣受人信施。居處塔寺仰對 T2103_.52.0295b15: 尊像。若飮酒食肉如是等事。出家之人不及 T2103_.52.0295b16: 居家。何故如是在家人雖飮酒噉肉無犯戒 T2103_.52.0295b17: 罪。此一不及居家人 T2103_.52.0295b18: 在家人雖復飮酒噉肉。各有丘窟。終不以此 T2103_.52.0295b19: 仰觸尊像。此是二不及居家人。在家人雖復 T2103_.52.0295b20: 飮酒噉肉。終不吐泄寺舍。此是三不及居家 T2103_.52.0295b21: 人 T2103_.52.0295b22: 在家人雖復飮酒噉肉無有譏嫌。出家人若 T2103_.52.0295b23: 飮酒噉肉。使人輕賤佛法。此是四不及居家 T2103_.52.0295b24: 人 T2103_.52.0295b25: 在家人雖復飮酒噉肉。門行井竈各安其鬼。 T2103_.52.0295b26: 出家人若飮酒噉肉。臭氣薫蒸一切善神皆 T2103_.52.0295b27: 悉遠離。一切衆魔皆悉歡喜。此是五不及居 T2103_.52.0295b28: 家人 T2103_.52.0295b29: 在家人雖復飮酒噉肉。自破財産不破他財。 T2103_.52.0295c01: 出家人飮酒噉肉。自破善法破他福田是則 T2103_.52.0295c02: 六不及居家人 T2103_.52.0295c03: 在家人雖復飮酒噉肉。皆是自力所辦。出家 T2103_.52.0295c04: 人若飮酒噉肉皆他信施。是則七不及居家 T2103_.52.0295c05: 人 T2103_.52.0295c06: 在家人雖復飮酒噉肉。是常罪業更非異事 T2103_.52.0295c07: 出家人若飮酒噉肉。衆魔外道各得其便。是 T2103_.52.0295c08: 則八不及居家人 T2103_.52.0295c09: 在家人雖復如此飮酒噉肉。猶故不失世業 T2103_.52.0295c10: 大耽昏者。此則不得。出家人若飮酒噉肉。若 T2103_.52.0295c11: 多若少皆斷佛種。是則九不及居家人。不及 T2103_.52.0295c12: 外道不及居家略出所以各有九事。論欲過 T2103_.52.0295c13: 患條流甚多。可以例推。不復具言 T2103_.52.0295c14: 今日大徳僧尼。今日義學僧尼。今日寺官。宜 T2103_.52.0295c15: 自警戒嚴淨徒衆。若其懈怠不遵佛教。猶是 T2103_.52.0295c16: 梁國編戸一民。弟子今日力能治制。若猶不 T2103_.52.0295c17: 依佛法。是諸僧官宜依法問京師頃年講大 T2103_.52.0295c18: 涅槃經。法輪相續便是不斷。至於聽受動有 T2103_.52.0295c19: 千計。今日重令法雲法師爲諸僧尼講四相
T2103_.52.0295c23: 僧尼出家名佛弟子。云何今日不從師教。經 T2103_.52.0295c24: 言。食肉者斷大慈種。何謂斷大慈種。凡大慈 T2103_.52.0295c25: 者皆令一切衆生同得安樂。若食肉者一切 T2103_.52.0295c26: 衆生皆爲怨對同不安樂。若食肉者是遠離 T2103_.52.0295c27: 聲聞法。若食肉者是遠離辟支佛法。若食肉 T2103_.52.0295c28: 者是遠離菩薩法。若食肉者是遠離菩薩道。 T2103_.52.0295c29: 若食肉者是遠離佛果。若食肉者是遠離大 T2103_.52.0296a01: 涅槃。若食肉者障生六欲天。何況涅槃果。若
T2103_.52.0296a05: 食肉者是障念根。若食肉者是障定根。若食 T2103_.52.0296a06: 肉者是障慧根。擧要爲言。障三十七道品。若 T2103_.52.0296a07: 食肉者是障四眞諦。若食肉者是障十二因 T2103_.52.0296a08: 縁。若食肉者是障六波羅蜜。若食肉者是障四
T2103_.52.0296a11: 肉者是障八解脱。若食肉者是障九次第定。 T2103_.52.0296a12: 若食肉者是障六神通。若食肉者是障百八 T2103_.52.0296a13: 三昧。若食肉者是障一切三昧。若食肉者是 T2103_.52.0296a14: 障海印三昧。若食肉者是障首楞嚴三昧。若 T2103_.52.0296a15: 食肉者是障金剛三昧。若食肉者是障五眼。 T2103_.52.0296a16: 若食肉者是障十力。若食肉者是障四無所 T2103_.52.0296a17: 畏。若食肉者是障十八不共法。若食肉者是 T2103_.52.0296a18: 障一切種智。若食肉者是障無上菩提。何以 T2103_.52.0296a19: 故。若食肉者障菩提心。無有菩薩法。以食肉 T2103_.52.0296a20: 故。障不能得初地。以食肉故。障不能得二地。 T2103_.52.0296a21: 乃至障不能得十地。以無菩薩法故。無四無 T2103_.52.0296a22: 量心。無四無量心故無有大慈大悲。以是因 T2103_.52.0296a23: 縁佛子不續。所以經言。食肉者斷大慈種。諸 T2103_.52.0296a24: 出家人雖復不能行。大慈大悲究竟菩薩行。 T2103_.52.0296a25: 成就無上菩提。何爲不能忍此臭腥修聲聞 T2103_.52.0296a26: 辟支佛道。鴟鴉嗜鼠蝍蛆甘螮。以此而推何 T2103_.52.0296a27: 可嗜著。至於豺犬野犴皆知嗜肉。人最有知 T2103_.52.0296a28: 勝諸衆生。近與此等同甘臭腥。豈直常懷殺 T2103_.52.0296a29: 心斷大慈種。凡食肉者自是可鄙。諸大徳僧 T2103_.52.0296b01: 諸解義者講涅槃經。何可不慇懃。此句令聽 T2103_.52.0296b02: 受者心得悟解。又有一種愚癡之人云。我止 T2103_.52.0296b03: 噉魚實不食肉。亦應開示。此處不殊水陸。衆 T2103_.52.0296b04: 生同名爲肉。諸聽講者豈可不審諦受持如 T2103_.52.0296b05: 説修行。凡食肉者如前説。此皆是遠事未爲 T2103_.52.0296b06: 近切。諸大徳僧尼。當知噉食衆生者是魔行。 T2103_.52.0296b07: 噉食衆生是地獄種。噉食衆生是恐怖因。噉 T2103_.52.0296b08: 食衆生是斷命因。噉食衆生是自燒因。噉食 T2103_.52.0296b09: 衆生是自煮因。噉食衆生是自炮因。噉食衆 T2103_.52.0296b10: 生是自炙因。噉食衆生是自割因。噉食衆生 T2103_.52.0296b11: 是自剥因。噉食衆生是斷頭因。噉食衆生是 T2103_.52.0296b12: 斷手因。噉食衆生是斷足因。噉食衆生是破 T2103_.52.0296b13: 腹因。噉食衆生是破背因。噉食衆生是刳腹 T2103_.52.0296b14: 因。噉食衆生是碎髓因。噉食衆生是抉目因。 T2103_.52.0296b15: 噉食衆生是割鼻因。噉食衆生是截耳因。噉 T2103_.52.0296b16: 食衆生是貧窮因。噉食衆生是下賤因。噉食 T2103_.52.0296b17: 衆生是凍餓因。噉食衆生是醜陋因。噉食衆 T2103_.52.0296b18: 生是聾因。噉食衆生是盲因。噉食衆生是瘖 T2103_.52.0296b19: 因。噉食衆生是瘂因。噉食衆生是跛因。噉食 T2103_.52.0296b20: 衆生是蹇因。噉食衆生是瘡因。噉食衆生是 T2103_.52.0296b21: 瘍因。噉食衆生是疥因。噉食衆生是癬因。噉 T2103_.52.0296b22: 食衆生是瘤因。噉食衆生是癭因。噉食衆生 T2103_.52.0296b23: 是因。噉食衆生是疵因。噉食衆生是癰 T2103_.52.0296b24: 因。噉食衆生是癤因。噉食衆生是痔因。噉 T2103_.52.0296b25: 食衆生是疽因。噉食衆生是瘺因。噉食衆 T2103_.52.0296b26: 生是癩因。噉食衆生是致蚤因。噉食衆生 T2103_.52.0296b27: 是致虱因。噉食衆生是致蚊因。噉食衆生 T2103_.52.0296b28: 是致虻因。噉食衆生是遭毒蟲因。噉食衆
T2103_.52.0296c03: 背痛因。噉食衆生是手痛因。噉食衆生是足 T2103_.52.0296c04: 痛因。噉食衆生是髓痛因。噉食衆生是腸痛 T2103_.52.0296c05: 因。噉食衆生是筋縮因。噉食衆生是胃反因。 T2103_.52.0296c06: 噉食衆生是脈絶因。噉食衆生是血流因。噉 T2103_.52.0296c07: 食衆生是咽塞因。噉食衆生是喉痛因。噉食 T2103_.52.0296c08: 衆生是風病因。噉食衆生是水病因。噉食衆 T2103_.52.0296c09: 生是四大不調適因。噉食衆生是五藏不調 T2103_.52.0296c10: 適因。噉食衆生是六腑不調適因。噉食衆生 T2103_.52.0296c11: 是顛因。噉食衆生是狂因。噉食衆生乃至是 T2103_.52.0296c12: 四百四病一切衆因。噉食衆生是熱因。噉食 T2103_.52.0296c13: 衆生是惱因。噉食衆生是受壓因。噉食衆生 T2103_.52.0296c14: 是遭水因。噉食衆生是遭火因。噉食衆生是 T2103_.52.0296c15: 遭風因。噉食衆生是遭偸因。噉食衆生是遭 T2103_.52.0296c16: 劫因。噉食衆生是遭賊因。噉食衆生是鞭因。 T2103_.52.0296c17: 噉食衆生是杖因。噉食衆生是笞因。噉食衆 T2103_.52.0296c18: 生是督因。噉食衆生是罵因。噉食衆生是辱 T2103_.52.0296c19: 因。噉食衆生是繋因。噉食衆生是縛因。噉食 T2103_.52.0296c20: 衆生是幽因。噉食衆生是閉因。噉食衆生是 T2103_.52.0296c21: 生苦因。噉食衆生是老苦因。噉食衆生是病 T2103_.52.0296c22: 苦因。噉食衆生是死苦因。噉食衆生是怨憎 T2103_.52.0296c23: 會苦因。噉食衆生是愛別離苦因。噉食衆生 T2103_.52.0296c24: 是求不得苦因。噉食衆生是五受陰苦因。噉 T2103_.52.0296c25: 食衆生是行苦因。噉食衆生是壞苦因。噉食 T2103_.52.0296c26: 衆生是苦苦因。噉食衆生是想地獄因。噉食 T2103_.52.0296c27: 衆生是黒繩地獄因。噉食衆生是衆合地獄 T2103_.52.0296c28: 因。噉食衆生是叫喚地獄因。噉食衆生是大 T2103_.52.0296c29: 叫喚地獄因。噉食衆生是熱地獄因。噉食衆 T2103_.52.0297a01: 生是大熱地獄因。噉食衆生是阿鼻地獄因。 T2103_.52.0297a02: 噉食衆生是八寒八熱地獄因。乃至是八萬 T2103_.52.0297a03: 四千鬲子地獄因乃至是不可説不可説鬲子 T2103_.52.0297a04: 地獄因。噉食衆生乃至是一切餓鬼因。噉食 T2103_.52.0297a05: 衆生乃至是一切畜生因。當知餓鬼有無量 T2103_.52.0297a06: 苦。當知畜生有無量苦。畜生暫生暫死爲物 T2103_.52.0297a07: 所害。生時有無量怖畏。死時有無量怖畏。此 T2103_.52.0297a08: 皆是殺業因縁受如是果。若欲具列殺果展 T2103_.52.0297a09: 轉不窮盡。大地草木亦不能容受。向來所説 T2103_.52.0297a10: 雖復多途。擧要爲言。同一苦果。中自有輕 T2103_.52.0297a11: 重。所以今日致衆苦果。皆由殺業惱害衆生。 T2103_.52.0297a12: 略擧一隅粗言少分 T2103_.52.0297a13: 諸大徳僧尼。諸義學僧尼。諸寺三官。復當應 T2103_.52.0297a14: 思一大事。若使噉食衆生父。衆生亦報噉食 T2103_.52.0297a15: 其父。若噉食衆生母。衆生亦報噉食其母。若 T2103_.52.0297a16: 噉食衆生子。衆生亦報噉食其子。如是怨對 T2103_.52.0297a17: 報相噉食。歴劫長夜無有窮已。如經説。有一 T2103_.52.0297a18: 女人五百世害狼兒。狼兒亦五百世害其子。 T2103_.52.0297a19: 又有女人五百世斷鬼命根。鬼亦五百世斷 T2103_.52.0297a20: 其命根。如此皆是經説。不可不信。其餘相報 T2103_.52.0297a21: 推例可知。諸大徳僧尼。諸義學僧尼。諸寺 T2103_.52.0297a22: 三官。又有一大事當應信受。從無始以來至 T2103_.52.0297a23: 于此生。經歴六道備諸果報。一切親縁遍一 T2103_.52.0297a24: 切處。直以經生歴死神明隔障。是諸眷屬不 T2103_.52.0297a25: 復相識。今日衆生或經是父母。或經是師長。 T2103_.52.0297a26: 或經是兄弟。或經是姉妹。或經是兒孫。或經 T2103_.52.0297a27: 是朋友。而今日無有道眼。不能分別。還相噉 T2103_.52.0297a28: 食不自覺知。噉食之時。此物有靈。即生忿恨 T2103_.52.0297a29: 還成怨對。向者至親還成至怨。如是之事豈 T2103_.52.0297b01: 可不思。暫爭舌端一時少味。永與宿親長爲 T2103_.52.0297b02: 怨對。可爲痛心難以言説。白衣居家未可適 T2103_.52.0297b03: 道。出家學人被如來衣習菩薩行。宜應深 T2103_.52.0297b04: 思 T2103_.52.0297b05: 諸大徳僧尼。諸義學僧尼。諸寺三官。又復當 T2103_.52.0297b06: 思一事。凡噉食衆生是一切衆生惡知識。是 T2103_.52.0297b07: 一切衆生怨家。如是怨家遍滿六道。若欲修 T2103_.52.0297b08: 行皆爲障難。一理中障難。二事中障難。何者。 T2103_.52.0297b09: 是理中障難。以業因縁自生障難。令此行人 T2103_.52.0297b10: 愚癡無慧。不知出要無有方便。設値善知識 T2103_.52.0297b11: 不能信受。設復信受不能習行。此是理中障 T2103_.52.0297b12: 難。事中障者。此諸怨對或在惡鬼中。或在毒 T2103_.52.0297b13: 獸中。或在有大力神中。或在大力龍中。或在 T2103_.52.0297b14: 魔中。或在天中。如是處處來作留難設令修 T2103_.52.0297b15: 行遇善知識深心信受適欲習行。便復難起。 T2103_.52.0297b16: 或引入邪道。或惱令心亂修戒修定修慧。修 T2103_.52.0297b17: 諸功徳常不清淨常不滿足。皆是舊怨起諸 T2103_.52.0297b18: 對障。此是事中障難。如是之事又宜深心 T2103_.52.0297b19: 思。但以一噉食衆生因縁。能遠離一切佛法。 T2103_.52.0297b20: 有如是種種過患。貪毒亦如是。瞋毒亦如是。 T2103_.52.0297b21: 癡毒如是。三毒等分皆同過患。相與宜深自 T2103_.52.0297b22: 覺察善思方便 T2103_.52.0297b23: 弟子蕭衍。又復敬白。諸大徳僧尼諸義學僧 T2103_.52.0297b24: 尼諸寺三官。北山蒋帝猶且去殺。若以不殺 T2103_.52.0297b25: 祈願輒得上教。若以殺祈願輒不得教想。 T2103_.52.0297b26: 今日大衆已應聞知。弟子已勒諸廟祀及以 T2103_.52.0297b27: 百姓凡諸群祀。若有祈報者皆不得薦生類。 T2103_.52.0297b28: 各盡誠心止修蔬供。蒋帝今日行菩薩道。諸 T2103_.52.0297b29: 出家人云何反食衆生行諸魔行。一日北山 T2103_.52.0297c01: 爲蒋帝齋。所以皆請菜食僧者。正以幽靈悉 T2103_.52.0297c02: 能鑒見。若不菜食僧作菜食往。將恐蒋帝惡 T2103_.52.0297c03: 賤佛法怪望弟子。是請法師當見此意 T2103_.52.0297c04: 弟子蕭衍。又敬白大徳僧尼諸義學者一切 T2103_.52.0297c05: 寺官。弟子蕭衍於十方一切諸佛前。於十方 T2103_.52.0297c06: 一切尊法前。於十方一切聖僧前。與諸僧尼 T2103_.52.0297c07: 共申約誓。今日僧衆還寺已後。各各檢勒使 T2103_.52.0297c08: 依佛教。若復飮酒噉肉不如法者。弟子當依 T2103_.52.0297c09: 王法治問。諸僧尼若被如來衣不行如來行。 T2103_.52.0297c10: 是假名僧。與賊盜不異。如是行者猶是弟子 T2103_.52.0297c11: 國中編戸一民。今日以王力足相治問。若爲 T2103_.52.0297c12: 外司聽察所得若爲寺家自相糺擧。不問年 T2103_.52.0297c13: 時老少。不問門徒多少。弟子當令寺官集僧 T2103_.52.0297c14: 衆鳴揵槌捨戒還俗著在家服。依涅槃經還 T2103_.52.0297c15: 俗策使。唯取老舊者。最多門徒者。此二種 T2103_.52.0297c16: 人最宜先問。何以故。治一無行小僧。不足以 T2103_.52.0297c17: 改革物心。治如是一大僧。足以驚動視聽。推 T2103_.52.0297c18: 計名徳大僧。不應有此。設令有此當依法治 T2103_.52.0297c19: 問。其餘小僧故自妄言。今日集會此是大事 T2103_.52.0297c20: 因縁。非直一切諸佛在此。非直一切尊法在 T2103_.52.0297c21: 此。非直一切聖僧在此。諸天亦應遍滿虚空。 T2103_.52.0297c22: 諸仙亦應遍滿虚空。護世四王亦應在此。金 T2103_.52.0297c23: 剛密迹大辯天神。功徳天神。韋駄天神。毘 T2103_.52.0297c24: 紐天神。摩醯首羅。散脂大將。地神堅牢。迦毘 T2103_.52.0297c25: 羅王。孔雀王。封頭王。富尼跋陀羅伽王。阿修 T2103_.52.0297c26: 羅伽王。摩尼跋陀羅伽王。金毘羅王。十方二 T2103_.52.0297c27: 十八部夜叉神王。一切持咒神王。六方大護 T2103_.52.0297c28: 都使安國。如是一切有大神足力。有大威徳 T2103_.52.0297c29: 力。以如是一切善神遍滿虚空。五方龍王娑 T2103_.52.0298a01: 竭龍王阿耨龍王。難陀龍王。跋難陀龍王。伊 T2103_.52.0298a02: 那滿龍王。如是一切菩薩龍王。亦應遍滿在 T2103_.52.0298a03: 此。天龍夜叉揵闥婆王。阿修羅王。迦婁羅 T2103_.52.0298a04: 王。緊那羅王摩睺羅伽王。人非人等。如是一 T2103_.52.0298a05: 切有大神足力。有大威徳力。八部神王皆應 T2103_.52.0298a06: 在此。今日土地山川房廟諸神。亦應仄塞虚 T2103_.52.0298a07: 空。如是幽顯莫不鑒觀。唯無瑕者可以戮人。 T2103_.52.0298a08: 唯自淨者可以淨人。弟子今日昌言此事。僧 T2103_.52.0298a09: 尼必當有不平色。設令刳心擲地以示僧 T2103_.52.0298a10: 與數片肉無以取信。古人有言非知之難其 T2103_.52.0298a11: 在行之。弟子蕭衍雖在居家不持戒。今日當 T2103_.52.0298a12: 先自爲誓以明本心。弟子蕭衍從今以去至 T2103_.52.0298a13: 于道場。若飮酒放逸起諸婬欲。欺誑妄語噉 T2103_.52.0298a14: 食衆生。乃至飮於乳蜜及以蘇酪。願一切有 T2103_.52.0298a15: 大力鬼神。先當苦治蕭衍身。然後將付地獄 T2103_.52.0298a16: 閻羅王與種種苦。乃至衆生皆成佛盡。弟子 T2103_.52.0298a17: 蕭衍。猶在阿鼻地獄中。僧尼若有飮酒噉魚 T2103_.52.0298a18: 肉者而不悔過。一切大力鬼神亦應如此治 T2103_.52.0298a19: 問。増廣善衆清淨佛道。若未爲幽司之所治 T2103_.52.0298a20: 問猶在世者。弟子蕭衍。當如法治問。驅令還 T2103_.52.0298a21: 俗與居家衣隨時役使。願今日二部僧尼。各 T2103_.52.0298a22: 還本寺匡正佛法和合時衆。皆令聽經法者 T2103_.52.0298a23: 如説修行。不可復令斷大慈種。使佛子不續。 T2103_.52.0298a24: 若有犯法破戒者皆依僧制如法治問。若有 T2103_.52.0298a25: 容受不相治擧者。當反任罪 T2103_.52.0298a26: 又僧尼寺。有事四天王迦毘羅神。猶設鹿頭 T2103_.52.0298a27: 及羊肉等。是事不可急宜禁斷。若不禁斷寺
T2103_.52.0298b01: 寺三官。向已粗陳魚肉障累招致苦果。今重 T2103_.52.0298b02: 復欲通白一言。閻浮提壽云百二十。至於世 T2103_.52.0298b03: 間罕聞其人。遷變零落亦無宿少。經言。以一 T2103_.52.0298b04: 念頃有六十刹那。生老無常謝不移時。暫有 T2103_.52.0298b05: 諸根俄然衰滅。三途等苦倏忽便及。欲離地 T2103_.52.0298b06: 獄其事甚難。戒徳清淨猶懼不免。況於毀犯 T2103_.52.0298b07: 安可免乎。雖復長齋菜食。不勤方便欲免苦 T2103_.52.0298b08: 報。亦無是處。何以故。爾此生雖可不犯衆罪。 T2103_.52.0298b09: 後報業強現無方便。三途等苦不能遮止。況 T2103_.52.0298b10: 復飮酒噉食衆生。諸僧尼必信佛語。宜自力 T2103_.52.0298b11: 勵。若云菜食爲難。此是信心薄少。若有信心 T2103_.52.0298b12: 宜應自強。有決定心菜食何難。菜蔬魚肉倶 T2103_.52.0298b13: 是一惑。心若能安便是甘露上味。心若不安 T2103_.52.0298b14: 便是臭穢下食。所以涅槃經言。受食之時令 T2103_.52.0298b15: 作子想。如倶非惑豈須此法。且置遠事止借 T2103_.52.0298b16: 近喩。今已能蔬食者懕惡血腥。甚於不能 T2103_.52.0298b17: 蔬食者。懕*惡菜茹事等如此。宜應自力迴不 T2103_.52.0298b18: 善惑以爲善惑。就善惑中重爲方便。食菜子 T2103_.52.0298b19: 想。以如是心便得決定。凡不能離魚肉者皆 T2103_.52.0298b20: 云。菜蔬冷於人虚乏。魚肉温於人補益。作 T2103_.52.0298b21: 如是説皆是倒見。今試復粗言。其事不爾。若 T2103_.52.0298b22: 久食菜人榮衞流通。凡如此人法多患熱。榮 T2103_.52.0298b23: 衞流通則能飮食。以飮食故氣力充滿。是則 T2103_.52.0298b24: 菜蔬不冷能有補益。諸苦行人亦皆菜蔬。多 T2103_.52.0298b25: 悉患熱類皆堅強。神明清爽少於昏疲。凡魚 T2103_.52.0298b26: 爲性類皆多冷。血腥爲法増長百疾。所以食 T2103_.52.0298b27: 魚肉者神明理當昏濁。四體法皆沈重無論。 T2103_.52.0298b28: 方招後報有三途苦。即時四大交有不及。此 T2103_.52.0298b29: 豈非惑者。用心各有所執。甘魚肉者便謂爲 T2103_.52.0298c01: 温爲補。此是倒見事不可信。復有一種人。食 T2103_.52.0298c02: 菜以爲冷便復解素。此是行者未得菜意。菜 T2103_.52.0298c03: 與魚肉如水與火。食菜裁欲得力。復噉魚 T2103_.52.0298c04: 肉。魚肉腥臊能滅菜力。所以惑者云。菜爲性 T2103_.52.0298c05: 冷。凡數解素人。進不得菜蔬之力。退不得魚 T2103_.52.0298c06: 肉邪益。法多羸冷少有堪能。是諸僧尼復當 T2103_.52.0298c07: 知一事。凡食魚肉是魔境界行於魔行。心不 T2103_.52.0298c08: 決定多有留難。内外衆共魔相嬈作。所以行 T2103_.52.0298c09: 者思念。魚肉酒是魔漿。故不待言。凡食魚肉 T2103_.52.0298c10: 嗜飮酒者。善神遠離内無正氣。如此等人法 T2103_.52.0298c11: 多衰惱。復有一種人。雖能菜食。恃此憍慢多 T2103_.52.0298c12: 於瞋恚。好生貪求。如是之人亦墮魔界多於 T2103_.52.0298c13: 衰惱。又有一種人。外行似熟内心麁惡。見人 T2103_.52.0298c14: 勝已常懷忿嫉。所行不善皆悉覆相。如是等 T2103_.52.0298c15: 人亦行魔界。雖復菜蔬亦多衰惱。若心力決 T2103_.52.0298c16: 正蔬食若節。如是等人。多爲善力所扶。法 T2103_.52.0298c17: 多堪能。有不直者宜應思覺。勿以不決定心 T2103_.52.0298c18: 期決定人。諸大徳僧尼有行業已成者。今日 T2103_.52.0298c19: *以去善相開導。令未得者今去皆得。若已習 T2103_.52.0298c20: 行願堅志力。若未曾行願皆改革。今日相與 T2103_.52.0298c21: 共爲菩提種子。勿怪。弟子蕭衍。向來所白 T2103_.52.0298c22: 寺官三百六十八人宿徳二十五人義 T2103_.52.0298c23: 學五百七十四人 導師三十九人 T2103_.52.0298c24: 右牒衆僧合一千六人 T2103_.52.0298c25: 寺官三百六十九人 義學六十八人 導 T2103_.52.0298c26: 師五人 T2103_.52.0298c27: 右牒合尼僧四百四十二人 T2103_.52.0298c28: 并右牒僧尼合一千四百四十八人。並以 T2103_.52.0298c29: 五月二十二日五更。一唱到鳳莊門 T2103_.52.0299a01: 二十三日旦。光宅寺法雲。於華林殿前登 T2103_.52.0299a02: 東向高座爲法師。瓦官寺慧明。登西向高 T2103_.52.0299a03: 座爲都講。唱大涅槃經四相品四分之一。 T2103_.52.0299a04: 陳食肉者斷大慈種義。法雲解釋。輿駕親 T2103_.52.0299a05: 御。地鋪席位於高座之北。僧尼二衆各以 T2103_.52.0299a06: 次列坐。講畢。耆闍寺道澄。又登西向高座。 T2103_.52.0299a07: 唱此斷肉之文。次唱所傳之語。唱竟又禮 T2103_.52.0299a08: 拜懺悔。普設中食竟出◎ T2103_.52.0299a09: ◎二十三日。會其後諸僧尼。或猶云。律中無 T2103_.52.0299a10: 斷肉事及懺悔食肉法。其月二十九日。又勅 T2103_.52.0299a11: 請義學僧一百四十一人義學尼五十七人。 T2103_.52.0299a12: 於華林華光殿使莊嚴寺法超。奉誠寺僧辯。 T2103_.52.0299a13: 光宅寺寶度等三律師。昇高座御席地施座。 T2103_.52.0299a14: 餘僧尼亦爾 T2103_.52.0299a15: 制旨問法超等三律師曰。古人云。止沸莫若 T2103_.52.0299a16: 去薪。息過莫若無言。弟子無言乃復甚易。但 T2103_.52.0299a17: 欲成人之美使佛種相續與諸僧尼共弘法 T2103_.52.0299a18: 教。兼即事中亦不得默已。故今集會於大衆 T2103_.52.0299a19: 前。求律中意。聞諸 T2103_.52.0299a20: 僧道。律中無有斷肉法。又無懺悔食肉法。 T2103_.52.0299a21: 諸律師從來作若爲開導。使人致有此疑。 T2103_.52.0299a22: 法超奉答。律教是一。而人取文下之旨不同。 T2103_.52.0299a23: 法超所解。律雖許噉三種淨肉。而意實欲永 T2103_.52.0299a24: 斷。何以知之。先明斷十種不淨肉。次令食三 T2103_.52.0299a25: 種淨肉。未令食九種淨肉。如此漸制。便是 T2103_.52.0299a26: 意欲永斷。法超常日講。恒作如此説 T2103_.52.0299a27: 制又問僧辯法師。復作若爲開導。僧辯奉答。 T2103_.52.0299a28: 僧辯從來所解大意。亦不異法超。但教有深 T2103_.52.0299a29: 淺。階級引物。若論噉三種淨肉。理當是過。但 T2103_.52.0299b01: 教既未極。所以許其如此 T2103_.52.0299b02: 制又問寶度法師。復若爲開導。寶度奉答。愚 T2103_.52.0299b03: 短所解只是漸教。所以律文許噉三種淨肉。 T2103_.52.0299b04: 若涅槃究竟明於正理。不許食肉。若利根者。 T2103_.52.0299b05: 於三種淨肉教。即得悉不食解。若鈍根之人。 T2103_.52.0299b06: 方待後教 T2103_.52.0299b07: 制又問法超法師。向答是文外意。若依律文 T2103_.52.0299b08: 作若爲判。奉答。常日解義只作向者所説 T2103_.52.0299b09: 制問僧辯法師。意復云何同超法師不。奉答。 T2103_.52.0299b10: 同法超所解 T2103_.52.0299b11: 制問法超法師。從來作此解律。諸律師並皆 T2103_.52.0299b12: 噉肉爲不噉肉。法超奉答。不知餘人並若爲。 T2103_.52.0299b13: 法超從來自不食肉 T2103_.52.0299b14: 制問僧辯法師。復食肉不。僧辯奉答。昔恒不 T2103_.52.0299b15: 食肉。中年疾病有時暫開 T2103_.52.0299b16: 制問寶度法師。復云何。奉答。本住定林末移 T2103_.52.0299b17: 光宅。二處不得進肉。若在餘處爲疾病亦不 T2103_.52.0299b18: 免開。問講律時噉肉不奉答。講時必有徒衆。 T2103_.52.0299b19: 於徒衆中不敢 T2103_.52.0299b20: 問不敢有兩義。爲不敢食爲不敢不食 T2103_.52.0299b21: 制又問僧辯法師。常日講律時爲當許徒衆 T2103_.52.0299b22: 食肉。爲當不許。若不許噉肉有食肉者應驅 T2103_.52.0299b23: 遣去。若許者作若爲説。奉答。若約教解不全 T2103_.52.0299b24: 言不許。若論其意未常開許 T2103_.52.0299b25: 問今正問。約教時爲許爲不許。答約教不遮」 T2103_.52.0299b26: 問不遮是許爲是不許。答引其向理許其得 T2103_.52.0299b27: 食三種淨肉 T2103_.52.0299b28: 問見殺亦可不見。聞殺亦可不聞。疑作若爲 T2103_.52.0299b29: 得免。答若見因縁不假疑。聞因縁亦不假疑。 T2103_.52.0299c01: 唯遇得者疑 T2103_.52.0299c02: 問以錢買魚肉。是疑非疑。答若理中理自是 T2103_.52.0299c03: 疑 T2103_.52.0299c04: 問不得以理中見。答若理中爲論。衆僧不應 T2103_.52.0299c05: 市魚肉。今所問事中是疑不。答若約教非疑 T2103_.52.0299c06: 問市中人爲誰殺。答乃爲買者殺。但買者不 T2103_.52.0299c07: 作此想 T2103_.52.0299c08: 問買肉者此人既不惛亂。豈得不知是爲買 T2103_.52.0299c09: 者殺而不作此想。答于時作現死肉心 T2103_.52.0299c10: 問爲自死詺作死。爲殺詺作死。答此旨是理 T2103_.52.0299c11: 中言。約教辯只得如此 T2103_.52.0299c12: 問法師既爲人講説爲人明導。爲人法城。云 T2103_.52.0299c13: 何言只得如此。但問作意使人買時作若爲 T2103_.52.0299c14: 意。答買自死者意 T2103_.52.0299c15: 問若自死者處處應有寺中。亦應有自死者。 T2103_.52.0299c16: 何假往屠肉家買。答理中居然是疑 T2103_.52.0299c17: 問若理中居然是疑者。云何得不疑肉食。僧 T2103_.52.0299c18: 辯無復對 T2103_.52.0299c19: 制又問。此肉爲當作肉味。爲當作菜味。僧辯 T2103_.52.0299c20: 奉答。猶作肉味 T2103_.52.0299c21: 問爲是慈心故食肉。無慈心故食肉。答此非 T2103_.52.0299c22: 慈心 T2103_.52.0299c23: 問若非慈心。豈得非殺耶。答理中常應不得。 T2103_.52.0299c24: 約事故如此 T2103_.52.0299c25: 問律教欲使人出離不。答令人出離 T2103_.52.0299c26: 問食肉得出離不。答不得 T2103_.52.0299c27: 問若爾云何令食肉。答爲淺行者説。引其令 T2103_.52.0299c28: 深 T2103_.52.0299c29: 問爲具足戒者説。爲不具足者説。答爲具足 T2103_.52.0300a01: 者説 T2103_.52.0300a02: 問既爲具足者説。不爲童蒙。云何令食肉 T2103_.52.0300a03: 而是引其令深。答初教如此非是極教 T2103_.52.0300a04: 問云何。初教教具足戒人。答僧辯所解正自 T2103_.52.0300a05: 齊此 T2103_.52.0300a06: 制又問。律教起何時。僧辯奉答。起八年已後 T2103_.52.0300a07: 至涅槃 T2103_.52.0300a08: 問若如此涅槃經有斷肉。楞伽經有斷肉。央 T2103_.52.0300a09: 掘摩羅經亦斷肉。大雲經縛象經並斷肉律。 T2103_.52.0300a10: 若至涅槃云何無斷肉事。答律接續初教。所 T2103_.52.0300a11: 以如此 T2103_.52.0300a12: 問律既云接續初教至於涅槃。既至涅槃則 T2103_.52.0300a13: 應言斷肉。答若制教邊。此是接續初教通於 T2103_.52.0300a14: 五時。不言一切皆同。僧辯解正齊此 T2103_.52.0300a15: 問法師既是大律師。爲衆開導。今日大衆取 T2103_.52.0300a16: 判法師。不得言齊此。齊此亦不得住。不齊此 T2103_.52.0300a17: 亦不得住。只問此是優波離律不。答是 T2103_.52.0300a18: 問佛般泥洹時。優波離既親在坐。云何律文 T2103_.52.0300a19: 不斷食肉。答此是接續前近教 T2103_.52.0300a20: 問若言接近教。近教亦不明食肉。且涅槃前 T2103_.52.0300a21: 迦葉已持修行不食肉。法律若異此。則非優 T2103_.52.0300a22: 波離律。是異部家律。云何用此講説以化群 T2103_.52.0300a23: 僧。僧辯不復奉答 T2103_.52.0300a24: 制問寶度法師。説既同徳同行。云何解此語。 T2103_.52.0300a25: 寶度奉答。若律中事是優波離所出。經事悉 T2103_.52.0300a26: 是阿難所出 T2103_.52.0300a27: 問若爾律中事便當皆不出經。答若經中事 T2103_.52.0300a28: 牽律。律中事牽經 T2103_.52.0300a29: 問佛説經時有所制約。便集以爲律。何處方 T2103_.52.0300b01: 復牽律。若經皆牽律。是則説經應在律後。答 T2103_.52.0300b02: 只言經中有明戒處。愚謂應相關渉 T2103_.52.0300b03: 問若論相渉。三藏義何嘗不相渉。修多羅中 T2103_.52.0300b04: 亦有毘尼與毘曇。毘尼中亦有修多羅與毘 T2103_.52.0300b05: 曇。毘曇中亦有修多羅與毘尼。不言無此義。 T2103_.52.0300b06: 但問法師今所講律。是優波離律義。不違經 T2103_.52.0300b07: 不。答今所講是優波離律。與經不違 T2103_.52.0300b08: 問若是優波離律不違經者。則斷肉義不應 T2103_.52.0300b09: 異涅槃。答涅槃經顯斷肉律文雖不明。而優 T2103_.52.0300b10: 波離意未*常開肉 T2103_.52.0300b11: 問律既是具教。優波離既不開肉。律何得無 T2103_.52.0300b12: 文。法師此解殊爲進退。只可爲寺中沙彌式 T2103_.52.0300b13: 叉摩尼説。不得以此答弟子。答寶度愚解正 T2103_.52.0300b14: 自極此 T2103_.52.0300b15: 制又問。下座諸律師。復云何解。龍光寺道恩 T2103_.52.0300b16: 奉答。律文不斷。涅槃經方斷 T2103_.52.0300b17: 問法師所講是誰律。答是佛律 T2103_.52.0300b18: 問所引乃極弘曠。只未知此律是優波離律 T2103_.52.0300b19: 不。答優波離仰述佛律 T2103_.52.0300b20: 問優波離悉集佛所説不。答集前四時。不集 T2103_.52.0300b21: 涅槃時 T2103_.52.0300b22: 問若爾迦葉那得語阿難道。佛從何處説法。 T2103_.52.0300b23: 至涅槃時集修多羅藏。語優波離道佛從何 T2103_.52.0300b24: 處説法。至涅槃時集毘尼藏。云何得言唯取 T2103_.52.0300b25: 前四時不取涅槃。答涅槃時不復制戒 T2103_.52.0300b26: 問涅槃云。夫食肉者斷大慈種。我從今日制 T2103_.52.0300b27: 諸弟子。不得復食一切肉。一切悉斷及自死 T2103_.52.0300b28: 者。如此制斷。是戒非戒。道恩不復奉答 T2103_.52.0300b29: 制又問。諸律師親自講律。諸大法師盡講大 T2103_.52.0300c01: 涅槃經。云何有時解素。素是何義。若不解是 T2103_.52.0300c02: 素。解則非素。素若使得不素。戒既是淨。亦可 T2103_.52.0300c03: 得使淨爲不淨不。諸講律師親違此教。外書 T2103_.52.0300c04: 所云。自踰短垣竊簡書法。正是此義宣武寺 T2103_.52.0300c05: 法寵奉答。閉穢門稱爲素開穢門稱不素 T2103_.52.0300c06: 問若爾衆僧云何開穢門。答實自不應得開。 T2103_.52.0300c07: 但貪欲情深。所以如此 T2103_.52.0300c08: 問云何懺悔。答懇惻至心是爲懺悔。若能懺 T2103_.52.0300c09: 悔是大丈夫 T2103_.52.0300c10: 問諸學人即時懺悔不。故如弟子請諸法師 T2103_.52.0300c11: 動至千數。導師唱導令懺悔者。于時諸法師 T2103_.52.0300c12: 懺悔*以不。答那得不懺悔 T2103_.52.0300c13: 問若懺竟出寺更食肉不。答居然不食。但其 T2103_.52.0300c14: 中有無明多者。或亦不免更食 T2103_.52.0300c15: 問出寺更食。何如發初作者輕重。答一種 T2103_.52.0300c16: 問云何一種。初直爾而食。後已經於諸佛前 T2103_.52.0300c17: 誓方復更噉。云何一種。答初人無慚愧。後 T2103_.52.0300c18: 人有慚愧。乃得有勝初人義 T2103_.52.0300c19: 問若爾但先道慚愧痛打前人。而道我慚愧 T2103_.52.0300c20: 汝我打汝。我慚愧汝我食汝。答如大邪見人 T2103_.52.0300c21: 無慚愧。其既知慚愧。故知差不慚者 T2103_.52.0300c22: 問先道慚愧而猶噉食。此是知而故犯。非謂 T2103_.52.0300c23: 慚愧。若使先時不知。或是過誤。後方起愧乃 T2103_.52.0300c24: 是慚愧。豈非知而故犯。其罪大於不知。又復 T2103_.52.0300c25: 慚愧不得重犯。如其直犯。復是違破初心。 T2103_.52.0300c26: 論此爲罪所以彌大。答經有誠文。耆婆云汝 T2103_.52.0300c27: 有慚愧。故罪可滅。慚愧即是清白法 T2103_.52.0300c28: 問法師是得經言不得其意此明。若作罪後 T2103_.52.0300c29: 方知慚愧。此爲白法。不言發初慚愧而故作 T2103_.52.0301a01: 罪。以爲白法。答經又道慚愧爲上服。若爾便 T2103_.52.0301a02: 有非上服義 T2103_.52.0301a03: 問義亦如此。若正作罪。雖云慚愧終無所益。 T2103_.52.0301a04: 若作罪後能生慚愧者。乃是上服。法寵無復 T2103_.52.0301a05: 答 T2103_.52.0301a06: 法寵奉答事畢。三律師並下。又勅始興寺。景 T2103_.52.0301a07: 猷昇高座。讀楞伽央掘魔羅經所明斷肉經 T2103_.52.0301a08: 文。今載如左
T2103_.52.0301a12: 大功徳。佛讃迦葉。善哉善哉。汝今乃能善知 T2103_.52.0301a13: 我意。護法菩薩應當如是。善男子。從今日始 T2103_.52.0301a14: 不聽聲聞弟子食肉。若受檀越信施之時。應 T2103_.52.0301a15: 觀是食如子肉想。迦葉菩薩復白佛言。世尊。 T2103_.52.0301a16: 云何如來不聽食肉。善男子。夫食肉者斷大 T2103_.52.0301a17: 慈種。迦葉又言。如來何故先聽比丘食三種 T2103_.52.0301a18: 淨肉。迦葉。是三種淨肉隨事漸制。迦葉菩薩 T2103_.52.0301a19: 復白佛言。世尊。何因縁故十種不淨乃至九 T2103_.52.0301a20: 種清淨而復不聽。佛告迦葉。亦是因事漸次 T2103_.52.0301a21: 而制。當知即是現斷肉義。迦葉菩薩復白佛 T2103_.52.0301a22: 言。云何如來稱讃魚肉爲美食耶。善男子。我 T2103_.52.0301a23: 亦不説魚肉之屬爲美食也。我説甘蔗粳米 T2103_.52.0301a24: 石蜜一切穀麥及黒石蜜乳酪*蘇油以爲美 T2103_.52.0301a25: 食。雖説應畜種種衣服。所應畜者要是壞色。 T2103_.52.0301a26: 何況貪著是魚肉味。迦葉復言。如來若制不 T2103_.52.0301a27: 食肉者。彼五種味乳酪酪漿生*蘇熟*蘇胡 T2103_.52.0301a28: 麻油等。及諸衣服憍奢耶衣珂貝皮革金銀 T2103_.52.0301a29: 盂器。如是等物亦不應受。善男子。不應同彼 T2103_.52.0301b01: 尼揵所見。如來所制一切禁戒各有異意。故 T2103_.52.0301b02: 聽食三種淨肉。異想故斷十種肉。異想故一 T2103_.52.0301b03: 切悉斷及自死者。迦葉。我從今日制諸弟子。 T2103_.52.0301b04: 不得復食一切肉也。迦葉。其食肉者。若行若 T2103_.52.0301b05: 住若坐若臥。一切衆生聞其肉氣悉生恐怖。 T2103_.52.0301b06: 譬如有人近師子已。衆人見之聞師子臭亦 T2103_.52.0301b07: 生恐怖。善男子。如人噉蒜臭穢可惡。餘人 T2103_.52.0301b08: 見之聞臭捨去。設遠見者猶不欲視。況當近 T2103_.52.0301b09: 之。諸食肉者亦復如是。一切衆生聞其肉氣。 T2103_.52.0301b10: 悉皆恐怖生畏死想。水陸空行有命之類悉 T2103_.52.0301b11: 捨之走。咸言此人是我等怨。是故菩薩不習 T2103_.52.0301b12: 食肉。爲度衆生示現食肉。雖現食之其實不 T2103_.52.0301b13: 食。善男子。如是菩薩清淨之食猶尚不食。況 T2103_.52.0301b14: 當食肉。善男子。我涅槃後無量百歳。四道聖 T2103_.52.0301b15: 人悉復涅槃。正法滅後於像法中當有比丘。 T2103_.52.0301b16: 似像持律少讀誦經。貪嗜飮食長養其身。其 T2103_.52.0301b17: 所被服麁陋醜惡。形容憔悴無有威徳。放畜 T2103_.52.0301b18: 牛羊擔負薪草。頭鬚髮爪悉皆長利。雖服袈 T2103_.52.0301b19: 裟猶如獵師。細視徐行如猫伺鼠。常唱是言 T2103_.52.0301b20: 我得羅漢。多諸病苦眠臥糞穢。外現賢善内 T2103_.52.0301b21: 懷貪嫉。如受瘂法婆羅門等。實非沙門現沙 T2103_.52.0301b22: 門像。邪見熾盛誹謗正法。如是等人。破壞如 T2103_.52.0301b23: 來所制戒律正行威儀説解脱果離不淨法。 T2103_.52.0301b24: 及壞甚深祕密之教。各自隨意反説經律。而 T2103_.52.0301b25: 作是言。如來皆聽我等食肉。自生此論。言是 T2103_.52.0301b26: 佛説。互共諍訟各自稱是沙門釋子。善男子。 T2103_.52.0301b27: 爾時復有諸沙門等。貯聚生穀受取肉魚手 T2103_.52.0301b28: 自作食執持油瓶。寶蓋革屣親近國王大臣 T2103_.52.0301b29: 長者。占相星宿。懃修醫道。畜養奴婢。金銀琉 T2103_.52.0301c01: 璃硨磲碼瑙頗梨眞珠珊瑚琥珀璧玉珂貝種 T2103_.52.0301c02: 種果蓏。學諸伎藝。畫師泥作造書教學。種 T2103_.52.0301c03: 植根栽。蟲道咒幻。和合諸藥。作倡伎樂。香 T2103_.52.0301c04: 花治身。摴蒲圍碁。學諸工巧若有比丘能離 T2103_.52.0301c05: 如是諸惡事者。當説是人眞我弟子。爾時迦 T2103_.52.0301c06: 葉復白佛言。世尊。諸比丘比丘尼優婆塞優 T2103_.52.0301c07: 婆夷因他而活。若乞食時得雜肉食。云何得 T2103_.52.0301c08: 食應清淨法。佛言。迦葉。當以水洗令與肉 T2103_.52.0301c09: 別。然後乃食。若其食器爲肉所汚。但使無味 T2103_.52.0301c10: 聽用無罪。若見食中。多有肉者則不應受。一 T2103_.52.0301c11: 切現肉悉不應食。食者得罪。我今唱是斷肉 T2103_.52.0301c12: 之制。若廣説者則不可盡。涅槃時到。是故略 T2103_.52.0301c13: 説。是則名爲能隨問答楞伽阿跋多羅寶經 T2103_.52.0301c14: 卷第四 T2103_.52.0301c15: 爾時大慧菩薩以偈問言 T2103_.52.0301c16: 彼諸菩薩等。志求佛道者。酒肉及與葱。飮食 T2103_.52.0301c17: 爲云何。惟願無上尊。哀愍爲演説。愚夫所 T2103_.52.0301c18: 貪著。臭穢無名稱。虎狼所甘嗜。云何而可 T2103_.52.0301c19: 食。食者生諸過。不食爲福善。惟願爲我説。食 T2103_.52.0301c20: 不食罪福 T2103_.52.0301c21: 大慧菩薩説偈問已。復白佛言。惟願世尊。爲 T2103_.52.0301c22: 我等説食不食肉功徳過惡。我及所菩薩。於 T2103_.52.0301c23: 現在未來當爲種種悕望肉食衆生分別説 T2103_.52.0301c24: 法。令彼衆生慈心相向。得慈心已各於住地 T2103_.52.0301c25: 清淨明了疾得究竟無上菩提。聲聞縁覺自 T2103_.52.0301c26: 地止息已。亦得逮成無上菩提。惡邪論法。 T2103_.52.0301c27: 諸外道輩。邪見斷常顛倒計著。尚有遮法不 T2103_.52.0301c28: 聽食肉。況復如來世間救護。正法成就而食 T2103_.52.0301c29: 肉耶。佛告大慧。善哉善哉。諦聽諦聽善思念 T2103_.52.0302a01: 之。當爲汝説。大慧白佛。唯然受教。佛告大 T2103_.52.0302a02: 慧。有無量因縁不應食肉。然我今當爲汝略 T2103_.52.0302a03: 説。謂一切衆生從本已來展轉因縁常爲六 T2103_.52.0302a04: 親。以親想故不應食肉。驢騾駱駝狐狗牛馬 T2103_.52.0302a05: 人獸等肉。屠者雜賣故不應食肉。不淨氣分 T2103_.52.0302a06: 所生長故不應食肉。衆生聞氣悉生恐怖。如 T2103_.52.0302a07: 栴陀羅及譚婆等。狗見憎惡驚怖群吠故不 T2103_.52.0302a08: 應食肉。又令修行者慈心不生故不應食肉。 T2103_.52.0302a09: 凡愚所嗜臭穢不淨。無善名稱故不應食肉。 T2103_.52.0302a10: 令諸咒術不成就故不應食肉。以殺生者見 T2103_.52.0302a11: 形起識。深味著故不應食肉。彼食肉者諸天 T2103_.52.0302a12: 所棄故不應食肉。令口氣臭故不應食肉。多 T2103_.52.0302a13: 惡夢故不應食肉。空閑林中虎狼聞香故不 T2103_.52.0302a14: 應食肉。令飮食無節故不應食肉。令修行者 T2103_.52.0302a15: 不生厭離故不應食肉。我常説言。凡所飮食。 T2103_.52.0302a16: 作食子肉想。作服藥想。故不應食肉。聽食肉 T2103_.52.0302a17: 者。無有是處。復次大慧。過去有王。名師子蘇 T2103_.52.0302a18: 陀娑。食種種肉遂至食人。臣民不堪即便 T2103_.52.0302a19: 謀反斷其俸祿。以食肉者有如是過故不應 T2103_.52.0302a20: 食肉。復次大慧。凡諸殺者爲財利故殺生屠 T2103_.52.0302a21: 販。彼諸愚癡食肉衆生。以錢爲網而捕諸肉。 T2103_.52.0302a22: 彼殺生者。若以財物若以釣網。取彼空行水 T2103_.52.0302a23: 陸衆生。種種殺害屠販求利。大慧。亦無不 T2103_.52.0302a24: 教不求不想而有魚肉。以是義故不應食肉。 T2103_.52.0302a25: 大慧。我有時説遮五種肉。或制十種。今於此 T2103_.52.0302a26: 經一切種一切時。開除方便一切悉斷。大慧。 T2103_.52.0302a27: 如來應供等正覺。尚無所食。況食魚肉。亦不 T2103_.52.0302a28: 教人。以大悲前行故。視一切衆生猶如一子。 T2103_.52.0302a29: 是故不聽令食子肉。爾時世尊欲重宣此義。 T2103_.52.0302b01: 而説偈言 T2103_.52.0302b02: 曾悉爲親屬。鄙穢不淨雜。不淨所生長。聞氣 T2103_.52.0302b03: 悉恐怖。一切肉與葱。及諸韭蒜等。種種放逸 T2103_.52.0302b04: 酒。修行常遠離。亦常離麻油。及諸穿孔床。以 T2103_.52.0302b05: 彼諸細蟲。於中極恐怖。飮食生放逸。放逸生 T2103_.52.0302b06: 諸覺。從覺生貪欲。是故不應食。由食生貪欲。 T2103_.52.0302b07: 貪令心迷醉。迷醉長愛欲。生死不解脱。爲利 T2103_.52.0302b08: 殺衆生。以財網諸肉。二倶是惡業。死墮叫呼 T2103_.52.0302b09: 獄。若無*教想求。則無三淨肉。彼非無因有。 T2103_.52.0302b10: 是故不應食。彼諸修行者。由是悉遠離。十方 T2103_.52.0302b11: 佛世尊。一切咸訶責。展轉更相食。死墮虎狼 T2103_.52.0302b12: 類。臭穩可厭惡。所生常愚癡。多生*栴陀羅。 T2103_.52.0302b13: 獵師譚婆種。或生陀夷尼。及諸肉食性。羅刹 T2103_.52.0302b14: 猫狸等。遍於是中生。縛象與大雲。央掘利 T2103_.52.0302b15: *魔羅。及此楞伽經。我悉制斷肉。諸佛及菩 T2103_.52.0302b16: 薩。聲聞所訶責。食已無慚愧。生生常癡冥。先 T2103_.52.0302b17: 説見聞疑。已斷一切肉。妄想不覺知。故生食 T2103_.52.0302b18: 肉處。如彼貪欲過。障閡聖解脱。酒肉葱韭 T2103_.52.0302b19: 蒜。悉爲聖道障。未來世衆生。於肉愚癡説。 T2103_.52.0302b20: 言此淨無罪。佛聽我等食。食如服藥想。亦如 T2103_.52.0302b21: 食子肉。知足生厭離。修行行乞食。安住慈心 T2103_.52.0302b22: 者。我説常厭離。虎狼諸惡獸。恒可同遊止。若 T2103_.52.0302b23: 食故血肉。衆生悉恐怖。是故修行者。慈心不 T2103_.52.0302b24: 食肉。食肉無慈慧。永背正解脱。及違聖表相。 T2103_.52.0302b25: 是故不應食。得生梵志種。及諸修行處。智慧 T2103_.52.0302b26: 富貴家。斯由不食肉 T2103_.52.0302b27: 央掘*魔羅經第一卷 T2103_.52.0302b28: 上座迦葉。捨種種甘膳之食。捨肉味食。受持 T2103_.52.0302b29: 修行不食肉法 T2103_.52.0302c01: 央掘魔羅經。第二卷 T2103_.52.0302c02: 文殊師利白佛言。世尊因如來藏故諸佛不 T2103_.52.0302c03: 食肉耶。佛言。如是。一切衆生無始生死。生生 T2103_.52.0302c04: 輪轉無非父母兄弟姉妹。猶如伎兒變易無 T2103_.52.0302c05: 常。自肉他肉則是一肉。是故諸佛悉不食肉。 T2103_.52.0302c06: 復次文殊師利。一切衆生界我界即是一界。 T2103_.52.0302c07: 所宅之肉即是一肉。是故諸佛悉不食肉。文 T2103_.52.0302c08: 殊師利白佛言。世尊。珂貝獵蜜皮革繒綿。非 T2103_.52.0302c09: 自界肉耶。佛告文殊師利。勿作是語。如來遠 T2103_.52.0302c10: 離一切世間。如來不食。若言習近世間物者。 T2103_.52.0302c11: 無有是處。若習近者是方便。法若物展轉來 T2103_.52.0302c12: 者則可習近。若物所出處不可習近。若展轉 T2103_.52.0302c13: 來離殺者手則可習近。文殊師利白佛言。今 T2103_.52.0302c14: 此城中有一皮。師能作革。屣有人買施。是 T2103_.52.0302c15: 展轉來。佛當受不。復次世尊。若自死牛。牛主 T2103_.52.0302c16: 從栴陀羅取皮持付皮師。師作革屣施持 T2103_.52.0302c17: 戒人。此展轉來。可習近不。佛告文殊師利。若 T2103_.52.0302c18: 自死牛。牛主持皮用作革屣。施持戒人。爲應 T2103_.52.0302c19: 受不。若不受者是比丘法。若 T2103_.52.0302c20: 受者非慈悲。然不破戒唱經竟。制又語諸僧 T2103_.52.0302c21: 道。諸小僧輩看經未遍。互言無斷肉語。今日 T2103_.52.0302c22: 此經言何所道。所以唱此革屣文者。本意乃 T2103_.52.0302c23: 不在此。正爲此二十三日法雲法師講涅槃 T2103_.52.0302c24: 斷肉事。于時僧正慧超法寵法師難云。若經 T2103_.52.0302c25: 文究竟斷一切肉。乃至自死不得食者。此則 T2103_.52.0302c26: 同尼揵斷皮革不得著革屣。若開皮革得著 T2103_.52.0302c27: 革屣者。亦應開食肉。法雲法師乃已有通釋。 T2103_.52.0302c28: 而二法師難意未已。于時自仍通云。若是聖 T2103_.52.0302c29: 人故自不著此物。若中行人亦不著此。著此 T2103_.52.0303a01: 皆下行人。所以不同尼*揵者語有。所含。若 T2103_.52.0303a02: 無麻紵之郷。亦有開皮革義論。有麻紵處大 T2103_.52.0303a03: 慈者。乃實應不著。但此事與食肉不得類 T2103_.52.0303a04: 同。凡著一革屣。經久不壤。若食噉衆生。就一 T2103_.52.0303a05: 食中便害無量身命。況日日餐咀數若恒沙。 T2103_.52.0303a06: 亦不可得用革屣以並斷肉。于時諸僧乃無 T2103_.52.0303a07: 復往復。恐諸小僧執以爲疑方成巨蔽。所以 T2103_.52.0303a08: 唱此不受革屣文。正欲釋一日所疑。非關前 T2103_.52.0303a09: 制。凡噉肉者是大罪障。經文道。昔與衆生經 T2103_.52.0303a10: 爲父母親屬。衆僧那不思。此猶忍食噉衆生。 T2103_.52.0303a11: 己不能投身餓虎割肉貿鷹。云何反更噉他 T2103_.52.0303a12: 身分。諸僧及領徒衆法師諸尼。及領徒衆者。 T2103_.52.0303a13: 各還本寺宣告諸小僧尼。令知此意 T2103_.52.0303a14: 制説此語竟。僧尼行道禮拜懺悔。設會事畢 T2103_.52.0303a15: 出 T2103_.52.0303a16: 其晩又勅員外散騎常侍太子左衞率周捨 T2103_.52.0303a17: 曰。法寵所言慚愧而食衆生。此是經中所明 T2103_.52.0303a18: 羅刹婦女云。我念汝我食汝。法寵此心。即是 T2103_.52.0303a19: 經之羅刹 T2103_.52.0303a20: 又勅捨云。僧辯所道自死肉。若如此説。鴟鴉 T2103_.52.0303a21: 鳩鴿觸處不死。那不見有一自死者。獐鹿雉 T2103_.52.0303a22: 兎充滿野澤。亦不甞見有一自死者。而覓死 T2103_.52.0303a23: 肉其就屠殺家。覓死魚必就罾網處。若非殺 T2103_.52.0303a24: 生豈有死肉。經言。買肉與自殺。此罪一等。我 T2103_.52.0303a25: 本不自爲。正爲諸僧尼作離苦因縁 T2103_.52.0303a26: 又勅捨云。衆生所以不可殺生。凡一衆生具 T2103_.52.0303a27: 八萬戸蟲。經亦説有八十億萬戸蟲。若斷一 T2103_.52.0303a28: 衆生命。即是斷八萬戸蟲命。自死衆生又不 T2103_.52.0303a29: 可食者。前附蟲雖已滅謝。後所附蟲其數復 T2103_.52.0303b01: 衆。若煮若炙此斷附蟲。皆無復命。利舌端少 T2103_.52.0303b02: 味。害無量衆生。其中小者非肉眼能觀。其中 T2103_.52.0303b03: 大者炳然共見。滅慈悲心増長惡毒。其實 T2103_.52.0303b04: 非沙門釋子所可應行 T2103_.52.0303b05: 又勅捨云。衆僧食肉罪劇白衣。白衣食肉。乃 T2103_.52.0303b06: 不免地獄而止是一罪。至於衆僧食肉。既犯 T2103_.52.0303b07: 性罪又傷戒律。以此爲言有兩重罪。若是學 T2103_.52.0303b08: 問衆僧食肉者。此爲惡業復倍於前。所以如 T2103_.52.0303b09: 此。既親逹經教爲人講説。口稱慈悲心懷毒 T2103_.52.0303b10: 害。非是不知。知而故犯。言行既違即成詭妄。 T2103_.52.0303b11: 論學問人食肉。則罪有三重。所以貴於解義。 T2103_.52.0303b12: 正爲如説修行。反復噉食魚肉侵酷生類。作 T2103_.52.0303b13: 惡知識起衆怨對。墜墮地獄疾於矛。善惡 T2103_.52.0303b14: 報應必也不亡。凡出家人實宜深思 T2103_.52.0303b15: 又勅捨云。聲聞受律儀戒。本制身口七支。一 T2103_.52.0303b16: 受之後。乃至睡眠悶等律儀恒生。念念得未 T2103_.52.0303b17: 曾得律儀。所以爾者。睡眠等非起惡心。故 T2103_.52.0303b18: 不損不失。乃至常生。若起欲殺心。於聲聞法 T2103_.52.0303b19: 雖不失身口戒。而於戒有損非唯損不殺戒。 T2103_.52.0303b20: 亦兼汚餘戒。至於手夾齒齧動身口業。則失 T2103_.52.0303b21: 身口戒。爾時律儀無作。即斷不續。既失不殺 T2103_.52.0303b22: 戒。亦損汚餘戒。所以爾者。旃陀羅人爲屠肉 T2103_.52.0303b23: 時。爲何等人殺。正爲食者。若食肉即有殺 T2103_.52.0303b24: 分。於不殺戒即成有缺。若謂於善律儀受殺 T2103_.52.0303b25: 生分。於不殺戒無所缺者。是不善律儀人持 T2103_.52.0303b26: 八戒齋。是惡律儀猶應相續。若惡律儀人持 T2103_.52.0303b27: 八戒齋。惡律儀不復相續者。是知善律儀人 T2103_.52.0303b28: 受諸殺分。是不殺戒即時便缺別解脱戒。不 T2103_.52.0303b29: 復解脱。惡律儀人無論持八戒。齋但起一念 T2103_.52.0303c01: 善。心惡律儀即。斷若一念不斷。多念亦應不 T2103_.52.0303c02: 斷。若多念斷是知一念時斷。善律儀人其事 T2103_.52.0303c03: 亦爾。無論受諸殺分。有少殺分不殺律儀即 T2103_.52.0303c04: 時亦爾。菩薩人持心戒。故自無有食衆生理。 T2103_.52.0303c05: 若缺聲聞戒終不免地獄等苦 T2103_.52.0303c06: 廣弘明集卷第二十六 T2103_.52.0303c07: T2103_.52.0303c08: T2103_.52.0303c09: T2103_.52.0303c10: T2103_.52.0303c11: 大唐西明寺沙門釋道宣撰 T2103_.52.0303c12: 夫群生所以久流轉生死海者。良由無戒徳 T2103_.52.0303c13: 之舟楫者也。若乘戒舟鼓以慈棹。而不能横 T2103_.52.0303c14: 截風濤遠登彼岸者。無此理也。故正教雖多 T2103_.52.0303c15: 一戒而爲行本。其由出必由戸。何莫由斯戒 T2103_.52.0303c16: 矣。是以創起道意先識斯門。於諸心境籌度 T2103_.52.0303c17: 懷行。其状如何。故論云。夫受戒者慈悲爲務。 T2103_.52.0303c18: 於三千界内萬億日。月上至非想下及無間。 T2103_.52.0303c19: 所有生類並起慈心不行殺害。或盡形命或 T2103_.52.0303c20: 至成佛。長時類通統周法界。此一念善。功滿 T2103_.52.0303c21: 虚空。其徳難量。惟佛知際。不殺既爾。餘業例 T2103_.52.0303c22: 然。由斯戒徳故能遠大。所以上天下地幽顯 T2103_.52.0303c23: 聖賢。莫不憑祖此縁用爲基趾。經不云乎。戒 T2103_.52.0303c24: 如大地。生成住持。出有心發。是曰生也。聖道 T2103_.52.0303c25: 良資。是曰成也。法延六萬。是曰住也。保任 T2103_.52.0303c26: 三業。是曰持也。諸餘善法蓋闕此功。有入此 T2103_.52.0303c27: 門便稱聖種。乖斯妄立是謂凡流。長沒苦海 T2103_.52.0303c28: 出濟無日。自法移東夏千齡過半。在魏嘉平 T2103_.52.0303c29: 方聞戒法。自爾迄今道俗流布。然大聖垂教 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 [行番号:有/無] [返り点:無/有] [CITE] |