INBUDS
廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 52
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T2103_.52.0246a01: 留思給園。遂以匠物之餘親迂睿＊指。正名之
T2103_.52.0246a02: 末特繕嘉題。僧等荷鎔施之恩。緘紹隆之
T2103_.52.0246a03: 澤。爰初肅召載惕中襟。伏以
T2103_.52.0246a04: 聖旨難晞玄津罕渉。空思側管。嗟混沌之未
T2103_.52.0246a05: 開。寔頼呌閽。時象罔其如得。蘭臺太史兼左
T2103_.52.0246a06: 侍極應山縣開國侯某。奬鑒弗疲閲覽無滯。
T2103_.52.0246a07: 乃相與搴恕林之英萼。繳耆山之迅羽。搜八
T2103_.52.0246a08: 藏之殊詮。控三點之靈液。用成一部勒爲十
T2103_.52.0246a09: 卷。較其精詣事絶稱言。然以教海既冲法門
T2103_.52.0246a10: 猶廣。雖要妙之旨已具前修。而博贍之文終
T2103_.52.0246a11: 資別録。竊以登荊山者思有獻於連城。遊楚
T2103_.52.0246a12: 濱者願納貢於＊苞匭。況龍宮逸寶照爛於情
T2103_.52.0246a13: 田。鹿苑遺芳芬葩於字葉。苟懷貞藹孰忘薦
T2103_.52.0246a14: 奉。加以成貸有循明規在屬。方四披簡
T2103_.52.0246a15: 則琳瑯畢炫。擬之區別則蘭菊自分。有導斯
T2103_.52.0246a16: 來。譬東瀛之沃澮。各歸所應。類南籥之宮徴。
T2103_.52.0246a17: 以義相屬凡逮十章。章分上下成二十卷。
T2103_.52.0246a18: 經尋一千五百餘軸。義列三百六十餘條。所
T2103_.52.0246a19: 建十章輒成四例。初二立眞俗之境。次雙明
T2103_.52.0246a20: 染淨之由。中四坦修證之塗。後兩垂汲引之
T2103_.52.0246a21: 範。相次爲叙各隷多目。俾大義粲然至言罔
T2103_.52.0246a22: 墜。曖千門之列敞。侈百隧之兼儲。同夫曉
T2103_.52.0246a23: 宿編。珠誠不倫而磊落。春叢綴錦諒非工而
T2103_.52.0246a24: 彬布。寔由玄覽深契。故使奧旨冥歸。伊其不
T2103_.52.0246a25: 紊抑有憑矣。然則一毛可以知鳳彩。故所録
T2103_.52.0246a26: 未多。雙飛不足罄鳧洲。故餘美難極。既限
T2103_.52.0246a27: 金口之誨。良無玉屑之譏。其間掎削豪芒斟
T2103_.52.0246a28: 酌去取。恐貽謬於千里。毎加審於三復。粤
T2103_.52.0246a29: 以龍朔三年五月十七日首奉綸言。迄今麟
T2103_.52.0246b01: 徳元年五月四日。前後二部汗青畢具。前則
T2103_.52.0246b02: 簡而能暢。後則博而無雜。庶可以振釋網之
T2103_.52.0246b03: 宏綱。總法門之要鍵。開息心之勝躅。備多聞
T2103_.52.0246b04: 之靈囿。伏願醍醐上味永沃宸衷。般若明珠
T2103_.52.0246b05: 長輝睿握。斯文不墜。眞宗與日月倶懸。茲福
T2103_.52.0246b06: 無疆。寶祚將穹壤齊固云爾
T2103_.52.0246b07: 禪林妙記後集總目凡十章
T2103_.52.0246b08: 一眞性 二假縁 三流染 四即淨 五觀
T2103_.52.0246b09: 門 六行法 七乘位 八極果 九教力
T2103_.52.0246b10: 十化功
T2103_.52.0246b11: 右一一章管多法聚
T2103_.52.0246b12: 法苑珠林序 朝議大夫行中臺司元大夫
T2103_.52.0246b13: 隴西李儼字仲思撰
T2103_.52.0246b14: 自夫六爻爰起八卦成列。肇有書契。昭乎訓
T2103_.52.0246b15: 典。鳳篆龍圖金簡玉字。百家異轍萬卷分區。
T2103_.52.0246b16: 雖理究精微言殫物範。而紀情括性未出於
T2103_.52.0246b17: 寰中。原始要終詎該於俗外。亦有藏史之説
T2103_.52.0246b18: 園吏之談。寶經浮誕錦籍紆怪。同鏤氷而無
T2103_.52.0246b19: 成。若書空而匪實。與夫貫華妙旨寫葉玄
T2103_.52.0246b20: 詞。二乘之宏博八藏之沈祕。競以淺深較其
T2103_.52.0246b21: 優劣。亦猶蟻垤之小比峻於嵩華。牛涔之微
T2103_.52.0246b22: 爭長於江漢。夫其顯了之義隱密之規。解脱
T2103_.52.0246b23: 之門總持之苑。前際後際並契眞如。初心末
T2103_.52.0246b24: 心咸歸正覺。導迷生於慾海。情塵共心垢同
T2103_.52.0246b25: 消。引窮子於慈室。衣寶與髻珠雙至。化溢
T2103_.52.0246b26: 恒沙之境。功被微塵之劫。大哉至矣。不可得
T2103_.52.0246b27: 而稱焉。洎偕雨徴周佩日通漢。蔡愔西渉竺
T2103_.52.0246b28: 蘭東遊。金口之詞寶臺之旨。盈縑積籀被乎
T2103_.52.0246b29: 中域。而卷軸繁夥條流深曠。實相眞源卒
T2103_.52.0246c01: 難詳覽。曁我皇唐造物聖上君臨。玄教聿宣
T2103_.52.0246c02: 緇徒允合。傳輝寫液照潤區宇。梵響誦音喝
T2103_.52.0246c03: 咽都甸。弘宣之盛指喩難極。屬有西明大徳
T2103_.52.0246c04: 道世法師者字玄惲。釋門之領袖也。幼嶷聚
T2103_.52.0246c05: 砂。落飾綵衣之歳。慈殷接蟻。資成具受之壇。
T2103_.52.0246c06: 戒品圓明。與呑珠而等護。律儀精曉。隨照鏡
T2103_.52.0246c07: 而同欣。愛慕大乘洞明實相。爰以英博召居
T2103_.52.0246c08: 西明。遂以五部餘＊閑三藏遍覽。以爲古今綿
T2103_.52.0246c09: 代制作多人。雖雅趣佳詞無足於＊博記。所
T2103_.52.0246c10: 以搴文囿之菁華。嗅大義之瞻蔔。以類編録。
T2103_.52.0246c11: 號曰法苑珠林。總一百篇。勒成十帙。義豐文
T2103_.52.0246c12: 約。紐虞氏之博要。跡宣道鏡。晞祐上之弘明。
T2103_.52.0246c13: 其言以美其道斯著。擧至賾而無遺。包妙門
T2103_.52.0246c14: 而必盡。粤以
T2103_.52.0246c15: 大唐麟徳三年歳在攝提律惟沽洗三月
T2103_.52.0246c16: 十日。纂集斯畢。庶使緝玄詞者探卷而得意
T2103_.52.0246c17: 珠。軌正道者披文而飮甘露。繹之以知微。觀
T2103_.52.0246c18: 之而覩隩。與環景而齊照。將琁穹而共久
T2103_.52.0246c19: 廣弘明集卷第二十
T2103_.52.0246c20:
T2103_.52.0246c21:
T2103_.52.0246c22:
T2103_.52.0246c23:廣弘明集卷第二十一
T2103_.52.0246c24: 大唐西明寺沙門釋道宣撰
T2103_.52.0246c25: 法義篇第四之四
T2103_.52.0246c27: 昭明謝勅齎水犀如意啓 昭明太子解二
T2103_.52.0247a18: 解法身義一章 招提寺釋慧琰諮法身義
T2103_.52.0247a24: 啓 謝勅齎制旨大涅槃經講疏啓 謝勅
T2103_.52.0247a25: 齎制旨大集經講疏啓 晋安王與廣信候
T2103_.52.0247a26: 書述聽講事 晋安王與廣信候書重述内
T2103_.52.0247a27: 教 廣信候蕭映答王心要
T2103_.52.0247a28: 答雲法師請開講書 梁昭明太子統
T2103_.52.0247a29: 覽近示。知欲見令道義。夫釋教凝深至理淵
T2103_.52.0247b01: 粹。一相之道杳然難測。不二之門寂焉無響。
T2103_.52.0247b02: 自非深逹玄宗精解妙義。若斯之處豈易輕
T2103_.52.0247b03: 辨。至於宣揚正教。在乎利物耳。弟子之於内
T2103_.52.0247b04: 義。誠自好之樂之。然鉤深致遠。多所未悉。爲
T2103_.52.0247b05: 利之理。蓋何足論。諸僧並入法門。遊道日廣。
T2103_.52.0247b06: 至於法師。彌不俟説。云欲見餐禀。良所未喩。
T2103_.52.0247b07: 想得此意。不復多云。統和南
T2103_.52.0247b08: 釋法雲啓。殿下以生知上識。精義入神。自
T2103_.52.0247b09: 然勝辯。妙談出俗。毎一往復闔筵心醉。眞令
T2103_.52.0247b10: 諸天讃善。實使釋梵雨華。貧道雖幼知向方。
T2103_.52.0247b11: 而長無成業。簉之濫吹聖明。而識慚無退者。
T2103_.52.0247b12: 豈不願餐幽致。敢祈仰者。誠在希聞妙説。今
T2103_.52.0247b13: 猥蒙答旨。未許群情。退思輕脱用深悚懼。渇
T2103_.52.0247b14: 仰有實飢虚非假。循思檢願重以祈聞。唯希
T2103_.52.0247b15: 甘露當開。用得永祛鄙吝。伏願四弘本誓。曲
T2103_.52.0247b16: 允三請。殷勤謹啓
T2103_.52.0247b17: 重覽來示。知猶欲令述義。不辨爲利具如
T2103_.52.0247b18: 前言。甘露之開彌慚來説。若止是略標義宗。
T2103_.52.0247b19: 無爲不爾。但愧以魚目擬法師之夜光耳。統
T2103_.52.0247b20: 和南
T2103_.52.0247b21: 謝勅齎水犀如意啓
T2103_.52.0247b22: 臣統啓。應勅左右佰佛掌。奉宣勅旨。垂齎
T2103_.52.0247b23: 水犀如意一柄。式是道義所須。白玉照采方
T2103_.52.0247b24: 斯非貴。珊瑚挺質匹此未珍。雕剞既成先被
T2103_.52.0247b25: 庸薄。如蒙漢帝之簪。似獲趙堯之印。謹仰承
T2103_.52.0247b26: 威神陳諸講席。方使歡喜羅漢懷棄缽之嗟。
T2103_.52.0247b27: 王式碩儒折驪駒之＊辯。熊飾寶刀。子桓恧
T2103_.52.0247b28: 其大齎。犛牛輕拂。張敞慚其舊儀。殊恩特降
T2103_.52.0247b29: 伏深荷躍。不任下情。謹啓事以聞。謹啓
T2103_.52.0247c02: 二諦理實深玄。自非虚懷。無以通其弘遠。明
T2103_.52.0247c03: 道之方。其由非一。擧要論之不出境智。或時
T2103_.52.0247c04: 以境明義。或時以智顯行。至於二諦即是就
T2103_.52.0247c05: 境明義。若迷其方三有不絶。若逹其致萬累
T2103_.52.0247c06: 斯遣。所言二諦者。一是眞諦。二名俗諦。眞諦
T2103_.52.0247c07: 亦名第一義諦。俗諦亦名世諦。眞諦俗諦以
T2103_.52.0247c08: 定體立名。第一義諦世諦以褒貶立目。若以
T2103_.52.0247c09: 次第言説。應云一眞諦。二俗諦。一與二合。數
T2103_.52.0247c10: 則爲三。非直數過於二。亦名有前後。於義非
T2103_.52.0247c11: 便。眞既不因俗而有。俗亦不由眞而生。正可
T2103_.52.0247c12: 得言一眞一俗。眞者是實義。即是平等更無
T2103_.52.0247c13: 異法。能爲雜間。俗者即是集義。此法得生。浮
T2103_.52.0247c14: 僞起作。第一義者。就無生境中別立美名。言
T2103_.52.0247c15: 此法最勝最妙無能及者。世者以隔別爲義。
T2103_.52.0247c16: 生滅流動無有住相。涅槃經言。出世人所知
T2103_.52.0247c17: 名第一義諦。世人所知名爲世諦。此即文證
T2103_.52.0247c18: 褒貶之理。二諦立名差別不同。眞俗世等以
T2103_.52.0247c19: 一義説。第一義諦以二義説。正言此理徳既
T2103_.52.0247c20: 第一義亦第一。世既浮僞更無有義。所以但
T2103_.52.0247c21: 立世名。諦者以審實爲義。眞諦審實是眞。俗
T2103_.52.0247c22: 諦審實是俗。眞諦離有離無。俗諦即有即無。
T2103_.52.0247c23: 即有即無斯是假名。離有離無此爲中道。眞
T2103_.52.0247c24: 是中道。以不生爲體。俗既假名。以生法爲
T2103_.52.0247c25: 體
T2103_.52.0247c26: 南澗寺慧超諮曰。浮僞起作名之爲俗。離於
T2103_.52.0247c27: 有無名之爲眞。未審浮僞爲當與眞一體爲
T2103_.52.0247c28: 當有異。令旨答曰。世人所知生法爲體。出世
T2103_.52.0247c29: 人所知不生爲體。依人作論。應如是説。若論
T2103_.52.0248a01: 眞即有是空。俗指空爲有。依此義明不得別
T2103_.52.0248a02: 異。又諮。眞俗既云一體。未審眞諦亦有起動。
T2103_.52.0248a03: 爲當起動自動不關眞諦。令旨又答。眞理寂
T2103_.52.0248a04: 然無起動相。凡夫惑識自横見起動。又諮。未
T2103_.52.0248a05: 審有起動而凡夫横見。無起動而凡夫横見。
T2103_.52.0248a06: 令旨又答。若有起動則不名横見。以無動而
T2103_.52.0248a07: 見動所以是横見。又諮。若法無起動則唯應
T2103_.52.0248a08: 一諦。令旨又答。此理常寂此自一諦。横見起
T2103_.52.0248a09: 動復是一諦。准應有兩不得言一。又諮。爲
T2103_.52.0248a10: 有横見爲無横見。令旨又答。依人爲語有此
T2103_.52.0248a11: 横見。又諮。若依人語故有横見。依法爲談不
T2103_.52.0248a12: 應見動。令旨又答。法乃無動。不妨横者自見
T2103_.52.0248a13: 其動
T2103_.52.0248a14: 丹陽尹晋安王蕭綱諮曰。解旨依人爲辨有
T2103_.52.0248a15: 生不生。未審浮虚之與不生。只是一體爲當
T2103_.52.0248a16: 有異。令旨答曰。凡情所見見其起動。聖人所
T2103_.52.0248a17: 見見其不生。依仁爲論乃是異體。若語相即
T2103_.52.0248a18: 則不成異。具如向釋不復多論。又諮。若眞不
T2103_.52.0248a19: 異俗。俗不異眞。豈得俗人所見生法爲體。聖
T2103_.52.0248a20: 人所見不生爲體。令旨答。即俗知眞。即眞
T2103_.52.0248a21: 見俗。就此爲談自成無異。約人辨見自有生
T2103_.52.0248a22: 不生殊。又諮。未審俗諦之體既云浮幻。何得
T2103_.52.0248a23: 於眞實之中見此浮幻。令旨答。眞實之體自
T2103_.52.0248a24: 無浮幻。惑者横構。謂之爲有。無傷眞實體自
T2103_.52.0248a25: 虚玄。又諮。聖人所見見不流動。凡夫所見自
T2103_.52.0248a26: 見流動。既流不流異。愚謂不得爲一。令旨答。
T2103_.52.0248a27: 不謂流不流各是一體。正言凡夫於不流之
T2103_.52.0248a28: 中横見此流。以是爲論可得成一。又諮。眞寂
T2103_.52.0248a29: 之體本自不流。凡夫見流不離眞體。然則但
T2103_.52.0248b01: 有一眞不成二諦。令旨答。體恒相即理不得
T2103_.52.0248b02: 異。但凡見浮虚聖覩眞寂。約彼凡聖可得立
T2103_.52.0248b03: 二諦名
T2103_.52.0248b04: 招提寺慧琰諮曰。凡夫見俗以生法爲體。聖
T2103_.52.0248b05: 人見眞以不生爲體。未審生與不生。但見其
T2103_.52.0248b06: 異復依何義而得辨一。令旨答曰。凡夫人於
T2103_.52.0248b07: 無搆有。聖人即有＊辨無。有無相即此談一
T2103_.52.0248b08: 體。又諮。未審此得談一。一何所名。令旨答。
T2103_.52.0248b09: 正以有不異無無不異有。故名爲一更無異
T2103_.52.0248b10: 名。又諮。若無不異有。有不異無。但見其一。
T2103_.52.0248b11: 云何爲二。令旨答。凡夫見有聖人見無。兩見
T2103_.52.0248b12: 既分以茲成二。又諮。聖人見無無可稱諦。
T2103_.52.0248b13: 凡夫見有何得稱諦。令旨答。聖人見無在聖
T2103_.52.0248b14: 爲諦。凡夫審謂爲有。故於凡爲諦
T2103_.52.0248b15: 棲玄寺曇宗諮曰。聖人爲見世諦爲不見世
T2103_.52.0248b16: 諦。令旨答曰。聖人知凡人見有世諦。若論
T2103_.52.0248b17: 聖人不復見此。又諮。聖人既不見世諦。云何
T2103_.52.0248b18: 以世諦教化衆生。令旨答。聖人無惑自不見
T2103_.52.0248b19: 世諦。無妨聖＊人知凡夫所見。故曲隨物情説
T2103_.52.0248b20: 有二諦。又諮。聖人知凡見世諦。即此凡夫不。
T2103_.52.0248b21: 令旨答。此凡即是世諦。聖人亦不見此凡。又
T2103_.52.0248b22: 諮。聖既不見凡。焉知凡見世諦。令旨答。聖雖
T2103_.52.0248b23: 自無凡。亦能知有凡。自謂爲有。故曲赴其情
T2103_.52.0248b24: 爲説世諦
T2103_.52.0248b25: 司徒從事中郎王規諮曰。未審眞俗既不同。
T2103_.52.0248b26: 豈得相即之義。令旨答。聖人所得自見其無。
T2103_.52.0248b27: 凡人所得自見其有。見自不同。無妨俗不出
T2103_.52.0248b28: 眞外。又諮。未審既無異。質而有二義。爲當義
T2103_.52.0248b29: 離於體。爲當即義即體。令旨答。更不相出名
T2103_.52.0248c01: 爲一體。愚聖見殊自成異義。又諮。凡夫爲但
T2103_.52.0248c02: 見俗亦得見眞。令旨答。止得見俗不得見眞。
T2103_.52.0248c03: 又諮。體既相即寧不覩眞。令旨答。凡若見眞
T2103_.52.0248c04: 不應覩俗。覩俗既妄焉得見眞
T2103_.52.0248c05: 靈根寺僧遷諮曰。若第一以無過爲義。此是
T2103_.52.0248c06: 讃嘆之名。眞離於俗亦應是讃嘆之名。令旨
T2103_.52.0248c07: 答曰。即此體眞。不得言嘆。第一義諦既更立
T2103_.52.0248c08: 美名。所以是嘆。又諮。無勝我者既得稱讃嘆。
T2103_.52.0248c09: 我體即眞。何故非嘆。令旨答。無勝我者所以
T2103_.52.0248c10: 得稱讃。我體即眞亦是我眞。故非讃嘆。又
T2103_.52.0248c11: 諮。我無過者。所以得稱讃嘆。我是不僞何得
T2103_.52.0248c12: 非讃。令旨答。不僞眞是當體之名。如人體
T2103_.52.0248c13: 義謂之解義。正足稱其實體。豈成讃嘆。又諮。
T2103_.52.0248c14: 此法無能出者。焉得即是讃嘆。令旨答。既云
T2103_.52.0248c15: 無出。非讃如何
T2103_.52.0248c16: 羅平侯蕭正立諮曰。未審俗諦是生法以不。
T2103_.52.0248c17: 令旨答曰。俗諦之體正是生法。又諮。俗既横
T2103_.52.0248c18: 見。何得有生。令旨答。横見爲有。所以有生。
T2103_.52.0248c19: 又諮。横見爲有。實自無法。實既無法説何爲
T2103_.52.0248c20: 生。令旨答。即此生法名爲横見。亦即此横見
T2103_.52.0248c21: 名爲生法。又諮。若是横見不應有生。若必有
T2103_.52.0248c22: 生名何横見。令旨答。既云横見。實自無生。
T2103_.52.0248c23: 但横見爲有。有此横生
T2103_.52.0248c24: 衡山侯蕭恭諮曰。未審第一義諦既有義目。
T2103_.52.0248c25: 何故世諦獨無義名。令旨答曰。世既浮俗無
T2103_.52.0248c26: 義可辨。又諮。若無義可辨。何以稱諦。令旨
T2103_.52.0248c27: 答。凡俗審見。故立諦名。又諮。若凡俗見有
T2103_.52.0248c28: 得受諦名。亦應凡俗見有得安義字。令旨答。
T2103_.52.0248c29: 凡俗審見。故諦名可立。浮俗無義。何得強字
T2103_.52.0249a01: 爲義。又諮。浮俗雖無實義。不無浮俗之義。既
T2103_.52.0249a02: 有此浮俗。何得不受義名。令旨答。正以浮俗
T2103_.52.0249a03: 故無義可＊辨。若有義可＊辨何名浮俗
T2103_.52.0249a04: 中興寺僧懷諮曰。令旨解言。眞不離俗。俗不
T2103_.52.0249a05: 離眞。未審眞是無相。俗是有相。相無相殊。
T2103_.52.0249a06: 何得同體。令旨答曰。相與無相此處不同。但
T2103_.52.0249a07: 凡所見有。即是聖所見無。以此爲論。可得無
T2103_.52.0249a08: 別。又諮。既是一法。云何得見爲兩。見既有兩
T2103_.52.0249a09: 豈是一法。令旨答。理乃不兩。隨物所見。故得
T2103_.52.0249a10: 有兩。又諮。見既有兩。豈不相違。令旨答。法
T2103_.52.0249a11: 若實兩。可得相違。法常不兩。人見自兩。就此
T2103_.52.0249a12: 作論。焉得相乖。又諮。人見有兩。可説兩人。
T2103_.52.0249a13: 理既是一。豈得有兩。令旨答。理雖不兩而約
T2103_.52.0249a14: 人成兩
T2103_.52.0249a15: 始興王第四男蕭映諮曰。第一義諦其義第
T2103_.52.0249a16: 一。徳亦第一不。令旨答曰。義既第一。徳亦
T2103_.52.0249a17: 第一。又諮。直言第一。已苞徳義。何得復加
T2103_.52.0249a18: 義字以致繁復。令旨答。直言第一在義猶
T2103_.52.0249a19: 昧。第一見義可得盡美。又諮。若加以義字可
T2103_.52.0249a20: 得盡美。何不加以徳字可得盡美。令旨答。第
T2103_.52.0249a21: 一是徳。豈待復加。但加義字則徳義雙美。又
T2103_.52.0249a22: 諮。直稱第一足見其美。偏加義字似有所局。
T2103_.52.0249a23: 令旨答。第一表徳。復加義字。二美倶陳。豈有
T2103_.52.0249a24: 所局
T2103_.52.0249a25: 呉平世子蕭勵諮曰。通旨云。第一義諦世
T2103_.52.0249a26: 諦。褒貶立名。眞俗二諦定體立名。尋眞諦之
T2103_.52.0249a27: 理既妙絶言慮。未審云何有定體之旨。令旨
T2103_.52.0249a28: 答曰。談其無相無眞不眞。寄名相説以眞定
T2103_.52.0249a29: 體。又諮。若眞諦無體。今寄言＊辨體。未審眞
T2103_.52.0249b01: 諦無相。何不寄言辨相。令旨答。寄言辯體猶
T2103_.52.0249b02: 恐貶徳。若復寄言辯相則有累虚玄。又諮。眞
T2103_.52.0249b03: 諦玄虚離於言説。今既稱有眞。豈非寄言辯
T2103_.52.0249b04: 相。令旨答。寄有此名。名自是相。無傷此理無
T2103_.52.0249b05: 相虚寂。又諮。未審此寄言辯體。爲是當理爲
T2103_.52.0249b06: 不當理。令旨答。無名而説名不全當理。又
T2103_.52.0249b07: 諮。若寄言辯名。名不當理。未審此寄將何所
T2103_.52.0249b08: 説。令旨答。雖不當理。爲接引衆生須名相
T2103_.52.0249b09: 説
T2103_.52.0249b10: 宋熙寺慧令諮曰。眞諦以不生爲體。俗諦以
T2103_.52.0249b11: 生法爲體。而言不生即生。生即不生。爲當體
T2103_.52.0249b12: 中相即。爲當義中相即。令旨答云。體中相即。
T2103_.52.0249b13: 義不相即。又諮。義既不即。體云何即。令旨
T2103_.52.0249b14: 答。凡見其有。聖覩其無。約見成異。就體恒
T2103_.52.0249b15: 即。又諮。體既無兩何事須即。令旨答。若體
T2103_.52.0249b16: 無別兩縁見有兩。見既兩異須明體即。又諮。
T2103_.52.0249b17: 若如解旨。果是就人明即。令旨答。約人見爲
T2103_.52.0249b18: 二。二諦所以名生。就人見明即此亦大妨｣
T2103_.52.0249b19: 始興王第五男蕭曄諮曰。眞諦稱眞。是實眞
T2103_.52.0249b20: 不。令旨答曰。得是實眞。又諮。菩薩會眞之
T2103_.52.0249b21: 時。爲忘俗忘眞不。令旨答。忘俗忘眞。故説會
T2103_.52.0249b22: 眞。又諮。若忘俗忘眞故説會眞。忘俗忘眞何
T2103_.52.0249b23: 謂實眞。令旨答。若存俗存眞何謂實眞。正由
T2103_.52.0249b24: 兩遣故謂實眞。又諮。若忘俗忘眞而是實眞。
T2103_.52.0249b25: 亦應忘眞忘俗而是實俗。令旨答。忘俗忘眞
T2103_.52.0249b26: 所以見眞。忘眞忘俗彌見非俗。又諮。菩薩會
T2103_.52.0249b27: 眞。既忘俗忘眞。今呼實眞便成乖理。令旨答。
T2103_.52.0249b28: 假呼實眞。終自忘眞。兩忘稱實。何謂乖理｣
T2103_.52.0249b29: 興皇寺法宣諮曰。義旨云。俗諦是有是無故
T2103_.52.0249c01: 以生法爲體。未審有法有體可得稱生。無是
T2103_.52.0249c02: 無法。云何得有生義。令旨答曰。俗諦有無相
T2103_.52.0249c03: 待而立。既是相待故並得稱生。又諮。若有無
T2103_.52.0249c04: 兩法並稱爲生。生義既一。則有無無異。令旨
T2103_.52.0249c05: 答。倶是凡夫所見故生義得同是有是無。焉
T2103_.52.0249c06: 得不異。又諮。若有無果別。應有生不生。令旨
T2103_.52.0249c07: 答。既相待立名。故同一生義
T2103_.52.0249c08: 程郷侯蕭祇諮曰。未審第一之名。是形待以
T2103_.52.0249c09: 不。令旨答曰。正是形待。又諮。第一無相有
T2103_.52.0249c10: 何形待。令旨答。既云第一。豈得非待。又諮。
T2103_.52.0249c11: 第一是待。既稱第一。世諦待於第一。何不名
T2103_.52.0249c12: 爲第二。若俗諦是待而不稱第二。亦應眞諦
T2103_.52.0249c13: 是待不名第一。令旨答。若稱第一是待。於義
T2103_.52.0249c14: 已足。無假説俗。第二方成相待。又諮。若世諦
T2103_.52.0249c15: 之名不稱第二。則第一之稱無所形待。令旨
T2103_.52.0249c16: 答。第一褒眞。既云相待。世名是待。直置可
T2103_.52.0249c17: 知
T2103_.52.0249c18: 光宅寺法雲諮曰。聖人所知之境。此是眞諦。
T2103_.52.0249c19: 未審能知之智。爲是眞諦。爲是俗諦。令旨答
T2103_.52.0249c20: 曰。能知是智。所知是境。智來冥境得言即眞。
T2103_.52.0249c21: 又諮。有智之人。爲是眞諦。爲是俗諦。令旨
T2103_.52.0249c22: 答。若呼有智之人即是俗諦。又諮。未審俗諦
T2103_.52.0249c23: 之人。何得有眞諦之智。令旨答。聖人能忘於
T2103_.52.0249c24: 俗。所以得有眞智。又諮。此人既冥無生。亦應
T2103_.52.0249c25: 不得稱人。令旨答。冥於無生不得言人。寄名
T2103_.52.0249c26: 相説常自有人
T2103_.52.0249c27: 靈根寺慧令諮曰。爲於眞諦中見有。爲俗諦
T2103_.52.0249c28: 中見有。令旨答曰。於眞諦中横見有俗。又諮。
T2103_.52.0249c29: 俗諦之有爲實爲虚。令旨答。是虚妄之有。又
T2103_.52.0250a01: 諮。爲當見妄。爲當見有。令旨答。見於妄有。
T2103_.52.0250a02: 又諮。無名相中何得見有名相。令旨答。於無
T2103_.52.0250a03: 名相見有名相。所以妄有。又諮。於無名相妄
T2103_.52.0250a04: 見爲有。譬如火熱。惑者言冷。得就熱中有冷
T2103_.52.0250a05: 相不。若於無相而有名相。亦於火中應有此
T2103_.52.0250a06: 冷。令旨答。火自常熱妄見有冷。此自惑不
T2103_.52.0250a07: 嘗異
T2103_.52.0250a08: 湘宮寺慧興諮曰。凡夫之惑。爲當但於眞有
T2103_.52.0250a09: 迷。於俗亦迷。令旨答曰。於眞見有。此是迷
T2103_.52.0250a10: 眞。既見有俗不成迷俗。又諮。若使解俗便成
T2103_.52.0250a11: 解眞。若不解眞豈得解俗。令旨答。眞理虚寂
T2103_.52.0250a12: 惑心不解。雖不解眞何妨解俗。又諮。此心不
T2103_.52.0250a13: 解眞。於眞可是惑。此心既解俗。於俗應非
T2103_.52.0250a14: 惑。令旨答。實而爲語通自是惑。＊辨俗森羅
T2103_.52.0250a15: 於俗中各解
T2103_.52.0250a16: 莊嚴寺僧旻諮曰。三十心中所得空解。爲是
T2103_.52.0250a17: 眞解。爲是俗解。令旨答。可名相似解。又諮。
T2103_.52.0250a18: 未審相似爲眞爲俗。令旨答。習觀無生不名
T2103_.52.0250a19: 俗解。未見無生不名眞解。又諮。若能照之智
T2103_.52.0250a20: 非眞非俗。亦應所照之境非眞非俗。若是非
T2103_.52.0250a21: 眞非俗則有三諦。令旨答。所照之境既即無
T2103_.52.0250a22: 生。無生是眞豈有三諦。又諮。若境即眞境。何
T2103_.52.0250a23: 不智即眞智。令旨答。未見無生故非眞智。何
T2103_.52.0250a24: 妨此智未眞。而習觀眞境。豈得以智未眞而
T2103_.52.0250a25: 使境非眞境
T2103_.52.0250a26: 宣武寺法寵諮曰。眞諦不生不滅。俗諦有生
T2103_.52.0250a27: 有滅。眞俗兩義得言有異。談其法體只得是
T2103_.52.0250a28: 一。未審體從於義。亦得有二不。令旨答曰。體
T2103_.52.0250a29: 亦不得合從於義。又諮。未審就凡聖兩見得
T2103_.52.0250b01: 言兩義。亦就凡聖兩見得言兩體。令旨答。理
T2103_.52.0250b02: 不相異。所以云一。就凡聖兩見。得有二體之
T2103_.52.0250b03: 殊。又諮。若使凡者見有聖人見無。便應凡夫
T2103_.52.0250b04: 但見世諦有。聖人應見太虚無。令旨答。太虚
T2103_.52.0250b05: 亦非聖人所見。太虚得名由於相待。既由待
T2103_.52.0250b06: 生並凡所見。又諮。凡夫所見空有得言是一
T2103_.52.0250b07: 不。令旨答。就凡爲語有實異無。約聖作談無
T2103_.52.0250b08: 不異有
T2103_.52.0250b09: 建業寺僧愍諮曰。俗人解俗爲當解俗參差
T2103_.52.0250b10: 而言解俗。爲當見俗虚假而言解俗。令旨答
T2103_.52.0250b11: 曰。只是見俗參差而言解俗。又諮。俗諦不但
T2103_.52.0250b12: 參差。亦是虚妄。何故解參差而不解虚妄。令
T2103_.52.0250b13: 旨答。若使凡夫解虚妄。即是解眞不解虚妄。
T2103_.52.0250b14: 所以名爲解俗
T2103_.52.0250b15: 光宅寺敬脱諮曰。未審聖人見眞。爲當漸見。
T2103_.52.0250b16: 爲當頓見。令旨答曰。漸見。又諮。無相虚懷。
T2103_.52.0250b17: 一見此現萬相並寂。未審何故見眞得有由
T2103_.52.0250b18: 漸。令旨答曰。自凡之聖。解有淺深眞自虚
T2103_.52.0250b19: 寂。不妨見有由漸。又諮。未審一得無相並忘
T2103_.52.0250b20: 萬有。爲不悉忘。令旨答。一得無相萬有悉忘。
T2103_.52.0250b21: 又諮。一得無相忘萬有者。亦可一得虚懷窮
T2103_.52.0250b22: 彼眞境。不應漸見。令旨答。如來會寂自是窮
T2103_.52.0250b23: 眞。淺行聖人恒自漸見。又諮。若見眞有漸不
T2103_.52.0250b24: 可頓會。亦應漸忘萬有不可頓忘。令旨答。解
T2103_.52.0250b25: 有優劣故有漸見。忘懷無偏故萬有並寂
T2103_.52.0250b27: 法身虚寂。遠離有無之境。獨脱因果之外。
T2103_.52.0250b28: 不可以智知。不可以識識。豈是稱謂所能論
T2103_.52.0250b29: ＊辯。將欲顯理不容默然。故隨從言説。致有
T2103_.52.0250c01: 法身之稱。天竺云逹摩舍利。此土謂之法身。
T2103_.52.0250c02: 若以當體則是自性之目。若以言説則是相
T2103_.52.0250c03: 待立名。法者軌則爲旨。身者有體之義。軌則
T2103_.52.0250c04: 之體故曰法身。略就言説粗陳其體。是常住
T2103_.52.0250c05: 身。是金剛身。重加研覈其則不爾。若定是
T2103_.52.0250c06: 金＊剛即爲名相。定是常住。便成方所。所謂
T2103_.52.0250c07: 常住。本是寄名稱曰金剛。本是譬説。及談
T2103_.52.0250c08: 實體。則性同無生。故云佛身無爲不墮法。
T2103_.52.0250c09: 故涅槃經説。如來之身非身。是身無量無邊
T2103_.52.0250c10: 無有足迹。無知無形畢竟清淨。無知清淨而
T2103_.52.0250c11: 不可爲無垢。稱曰妙有而復非有。離無離有
T2103_.52.0250c12: 所謂法身
T2103_.52.0250c13: 招提寺慧琰諮曰。未審法身無相不應有體。
T2103_.52.0250c14: 何得用體以釋身義。令旨答。無名無相乃無
T2103_.52.0250c15: 體可論。寄以名相不無妙體。又諮。若寄以名
T2103_.52.0250c16: 相不無妙體。則寄以名相不成無相。令旨答。
T2103_.52.0250c17: 既云寄以名相。足明理實無相。又諮。若寄以
T2103_.52.0250c18: 名相而理實無相。理既無相云何有體。令旨
T2103_.52.0250c19: 答。寄言軌物何得無體。又諮。亦應寄言軌物。
T2103_.52.0250c20: 非復無相。令旨答。軌物義邊理非無相。所言
T2103_.52.0250c21: 無相本談妙體。又諮。眞實本來無相。正應以
T2103_.52.0250c22: 此軌物。何得隱斯眞實。強生言相。令旨答。眞
T2103_.52.0250c23: 實無相非近學所窺。是故接諸膚淺。必須寄
T2103_.52.0250c24: 以言相
T2103_.52.0250c25: 光宅寺法雲諮曰。未審法身常住。是萬行得
T2103_.52.0250c26: 不。令旨答曰。名相道中萬行所得。又諮。既爲
T2103_.52.0250c27: 萬行所得。豈言無相。若必無相豈爲萬行所
T2103_.52.0250c28: 得。令旨答。無名無相。何曾有得寄以名相假
T2103_.52.0250c29: 言有得。又諮。實有萬行實得佛果。安可以無
T2103_.52.0251a01: 相全無所得。令旨答。問者住心謂實有萬行。
T2103_.52.0251a02: 今謂萬行自空。豈有實果可得。又諮。現有衆
T2103_.52.0251a03: 生修習萬行。未審何故全謂爲無。令旨答。凡
T2103_.52.0251a04: 俗所見謂之爲有。理而檢之實無萬行。又諮。
T2103_.52.0251a05: 經説常住以爲妙有。如其假説何謂妙有。令
T2103_.52.0251a06: 旨答。寄以名相故説妙有。理絶名相何妙何
T2103_.52.0251a07: 有
T2103_.52.0251a08: 莊嚴寺僧旻諮曰。未審法身絶相。智不能知。
T2103_.52.0251a09: 絶相絶知。何得猶有身稱。令旨答曰。無名無
T2103_.52.0251a10: 相曾有何身。假名相説故曰法身。又諮。亦應
T2103_.52.0251a11: 假名相説是智所照。何得不可以智知。不可
T2103_.52.0251a12: 以識識。令旨答。亦得寄名慧眼所見。又諮。
T2103_.52.0251a13: 若慧眼能見。則可以智知。若智不能知。則慧
T2103_.52.0251a14: 眼無見。令旨答。慧眼無見。亦無法可見。又
T2103_.52.0251a15: 諮。若云無見有何法身。令旨答。理絶聞見實
T2103_.52.0251a16: 無法身。又諮。若無法身則無正覺。正覺既有。
T2103_.52.0251a17: 法身豈無。令旨答。恒是寄言故有正覺。正覺
T2103_.52.0251a18: 既在寄言。法身何得定有
T2103_.52.0251a19: 宣武寺法寵諮曰。未審法身之稱爲正在妙
T2103_.52.0251a20: 本。金姿丈六亦是法身。令旨答曰。通而爲論
T2103_.52.0251a21: 本迹皆是。別而爲語止在常住。又諮。若止在
T2103_.52.0251a22: 常住不應有身。若通取丈六。丈六何謂法身。
T2103_.52.0251a23: 令旨答。常住既有妙體。何得無身。丈六亦能
T2103_.52.0251a24: 軌物。故可通稱法身。又諮。若常住無累方稱
T2103_.52.0251a25: 法身。丈六有累何謂法身。令旨答。衆生注仰
T2103_.52.0251a26: 妄見丈六。丈六非有有何實累。又諮。若丈六
T2103_.52.0251a27: 非有指何爲身。令旨答。隨物見有謂有應身。
T2103_.52.0251a28: 又諮。既曰應身何謂法身。令旨答。通相爲辨
T2103_.52.0251a29: 故兼本迹。覈求實義不在金姿
T2103_.52.0251b01: 靈根寺慧令諮曰。未審爲以極智名曰法身。
T2103_.52.0251b02: 爲以絶相故曰法身。令旨答曰。無名無相是
T2103_.52.0251b03: 集藏法身。圓極智慧是實智法身。又諮。無
T2103_.52.0251b04: 名無相則無身不身。既有法身何謂無相。令
T2103_.52.0251b05: 旨答。正以無相故曰法身。又諮。若以無相故
T2103_.52.0251b06: 曰法身。則智慧名相非復法身。令旨答。既是
T2103_.52.0251b07: 無相智慧豈非法身。又諮。如其有身何名無
T2103_.52.0251b08: 相。若是無相何得有身。令旨答。於無名相假
T2103_.52.0251b09: 説法身。又諮。若假説法身正在名相。云何
T2103_.52.0251b10: 直指無相而謂法身。令旨答。既於無相假立
T2103_.52.0251b11: 名相。豈得異此無相而説法身靈味寺靜安
T2103_.52.0251b12: 諮曰。未審法身垂應以不。令旨答曰。法身
T2103_.52.0251b13: 無應。又諮。本以應化故稱法身。若無應化何
T2103_.52.0251b14: 謂法身。令旨答。本以軌則之體名爲法身。
T2103_.52.0251b15: 應化之談非今所執。又諮。若無應化云何可
T2103_.52.0251b16: 軌。既爲物軌豈無應化。令旨答。衆生注仰蒙
T2103_.52.0251b17: 益。故云能爲軌。化縁已畢何所應化。又諮。
T2103_.52.0251b18: 若能益衆生便成應化。若無應化何以益物。
T2103_.52.0251b19: 令旨答。能生注仰軌則自成。何勞至人俯應
T2103_.52.0251b20: 塵俗。又諮。既生注仰豈無應化。若無應化注
T2103_.52.0251b21: 仰何益。令旨答。正由世尊至極神妙特深。但
T2103_.52.0251b22: 令注仰自然蒙祐。若應而後益。何謂至神。不
T2103_.52.0251b23: 應而益。故成窮美。若必令實應與菩薩豈殊
T2103_.52.0251b24: 謝勅賚看講啓 梁昭明皇太子
T2103_.52.0251b25: 臣統啓。主書管萬安。奉宣勅旨。以臣今講竟
T2103_.52.0251b26: 曲垂勞問。伏以正言深奧總一群經。均斗杓
T2103_.52.0251b27: 以命四時。等太陽而照萬國。臣不涯庸淺輕
T2103_.52.0251b28: 敢奉宣莫惻天文徒觀玉府。慚悚交并寢興
T2103_.52.0251b29: 無嫈。仰降中使俯賚光臨。榮荷殊慈靡知啓
T2103_.52.0251c01: 處。不任下情。謹附啓事謝聞。謹啓
T2103_.52.0251c02: 謝勅參解講啓
T2103_.52.0251c03: 臣統啓。主書周昂。奉宣勅旨。垂參臣今解講。
T2103_.52.0251c04: 伏以至理希夷微言淵奧。非所能鑚仰。遂以
T2103_.52.0251c05: 無庸叨茲宣釋。將應讓齒。反降教胄之恩。
T2103_.52.0251c06: 允宜尚學。翻荷説經之詔。竊以挾八威之策。
T2103_.52.0251c07: 則神物莫干。服九丹之華。則仙徒可役。臣
T2103_.52.0251c08: 仰承皇威訓茲學侶。奉揚聖旨洞曉群儒。鼓
T2103_.52.0251c09: 冶異師陶鈞久滯。方使惠施恧其短長。公孫
T2103_.52.0251c10: 罷其堅白。王生挫＊辨既盡神氣。法開受屈
T2103_.52.0251c11: 永隱東峯。中使曲臨彌光函席。仰戴殊慈不
T2103_.52.0251c12: 知啓處。不任下情。謹奉啓事謝聞。謹啓
T2103_.52.0251c13: 謝勅賚制旨大涅槃經講疏啓
T2103_.52.0251c14: 臣統啓。後閤應勅木佛子。奉宣勅旨。垂賚
T2103_.52.0251c15: 制旨大般涅槃經講疏一部十帙合目百一
T2103_.52.0251c16: 卷。寒郷覩日未足稱奇。採藥逢仙曾何譬喜。
T2103_.52.0251c17: 臣伏以。六爻所明。至邃窮於幾象。四書所總。
T2103_.52.0251c18: 施命止於域中。豈有牢籠因果。辨斯寶城之
T2103_.52.0251c19: 教。網羅眞俗。開茲月滿之文。方當道洽大千
T2103_.52.0251c20: 化均百億。雲彌識種雨遍身田。豈復論唐帝
T2103_.52.0251c21: 龜書周王策府。何待刊寢槃盂屏黜丘素。
T2103_.52.0251c22: 甘露妙典先降殊恩。揣己循愚不勝慶荷。不
T2103_.52.0251c23: 任頂戴之至。謹奉啓謝聞
T2103_.52.0251c24: 謝勅賚制旨大集經講疏啓
T2103_.52.0251c25: 臣統啓。宣詔王慧寶。奉宣勅旨。垂賚制旨大
T2103_.52.0251c26: 集經講疏二帙十六卷。甘露入頂。慧水灌心。
T2103_.52.0251c27: 似闇遇明。如飢獲飽。伏以非色非欲二界同
T2103_.52.0251c28: 坊。匪文匪理三乘雲集。四＊辨言而未極。八
T2103_.52.0251c29: 聲闡而莫窮。俯應天機垂茲聖作。同眞如而
T2103_.52.0252a01: 無盡。與日月而倶懸。但觀寶舂山獲珠大海。
T2103_.52.0252a02: 臣實何能恒蒙誘被。張書谷筆豈足陳心。抗
T2103_.52.0252a03: 袖長言未申歌舞。不任喜荷之至。謹奉啓謝
T2103_.52.0252a04: 聞。謹啓
T2103_.52.0252a05: 答廣信侯書晋安王
T2103_.52.0252a06: 王白。仰承比往開善聽講涅槃。縱賞山中遊
T2103_.52.0252a07: 心人外。青松白霧處處可悦。奇峯怪石極目
T2103_.52.0252a08: 忘歸。加以法水晨流天華夜落。往而忘反。有
T2103_.52.0252a09: 會昔言。王牽物從務無由獨往。仰此高蹤寸
T2103_.52.0252a10: 心如結。謹白
T2103_.52.0252a11: 與廣信侯書晋安王
T2103_.52.0252a12: 王白。闊絶音旨毎用延結。風嚴寒勁願比怡
T2103_.52.0252a13: 和。伏承淨名法席親承金口。辭珍鹿苑理
T2103_.52.0252a14: 愜鷲山。微密祕藏於斯既隆。莊嚴道場自茲
T2103_.52.0252a15: 彌闡。豈止心燈夜炳。亦乃意蕊晨飛。況思
T2103_.52.0252a16: 弘明本長内教。今陪十善之車。開八政之
T2103_.52.0252a17: 路。流波若之水。洗意識之塵。以此春翹方
T2103_.52.0252a18: 爲秋實。王毎憶華林勝集亦叨末位。終朝竟
T2103_.52.0252a19: 夜沐浴妙言。至於席罷日餘退休増省。携手
T2103_.52.0252a20: 登臨兼展談笑。仰望九層俯窺百尺。金池動
T2103_.52.0252a21: 月玉樹含風。當於此時足稱法樂。今卷惟之
T2103_.52.0252a22: 部乘傳一隅。聞慧雨滂流喜躍充遍。徒挹懸
T2103_.52.0252a23: 河無由承禀。空無所有不瑩情靈。縁癡有
T2103_.52.0252a24: 愛自嗟難拔。兼下車以來義言蓋少。舊憶已
T2103_.52.0252a25: 盡新解未餐。既慚口誦復非心辯。永謝寫瓶
T2103_.52.0252a26: 終慚染疊。況慈雲既被智海亦深。影末波
T2103_.52.0252a27: 餘希時灑拂。但睽違轉積興言盈瞼。願加敬
T2103_.52.0252a28: 納。言不定意。謹白
T2103_.52.0252a29: 廣信縣開國侯蕭映。惶恐死罪。信至奉誨。
T2103_.52.0252b01: 清言兼紙文采巨麗。慰喩綢繆。比日寒霜慘
T2103_.52.0252b02: 切。伏願興居和悆。民富重殷無過抑損。下
T2103_.52.0252b03: 官智昏識闇學淺人凡。遂得擁卷璇階親奉
T2103_.52.0252b04: 教義。耳餐甘露心承制説。天思淵深叡情廣
T2103_.52.0252b05: 奧。三明一鑒。釋滯義於久迷。四＊辨既陳。闡
T2103_.52.0252b06: 難思而頓解。豈漢皇夢邇而梵響復弘。雖晋
T2103_.52.0252b07: 帝留心而微言始見。毎至夕趍瓊筵晨登朱
T2103_.52.0252b08: 陛。不曾不憶芳林勝集玄圃法座。殿下曳舃
T2103_.52.0252b09: 寶雲。或從容而問道。施裾博望。乍折角而解
T2103_.52.0252b10: 頤。于時謬齒末筵預聞清論。親奉話言數陪
T2103_.52.0252b11: 顏色。至於今者講席。殿下限同分陜。謬頒天
T2103_.52.0252b12: 奬猶及下官。誰不欽仁。寧無戀徳。傾心東注。
T2103_.52.0252b13: 恒以係仰爲先。下官蒙蔽久已仰慕。雖聞妙
T2103_.52.0252b14: 義愚心難啓。方欲馳鶩枌郷訪疑下席。忽逢
T2103_.52.0252b15: 令旨。垂覓波餘。尋讀戰遑俯仰慚恧。庶爲
T2103_.52.0252b16: 恩謔少泰下情。正當慈雲智海。翻以仰屬
T2103_.52.0252b17: 謝瓶。慚疊實歸庸菲。下官惑縁既積塵累未
T2103_.52.0252b18: 消。近攝衞乖方遂中途感疾。不得餐承究竟
T2103_.52.0252b19: 闕聞末品。徒自剋責終關縁運。不審比日何
T2103_.52.0252b20: 以怡神。披閲儒史無乃損悆。下官毎訪西郵
T2103_.52.0252b21: 備餐令徳。仰承觀囑於章華之上。或聽訟於
T2103_.52.0252b22: 甘棠之下。未嘗不文翰紛綸終朝不息。清論
T2103_.52.0252b23: 玄談夜分乃寐。春華之客。登座右而升堂。
T2103_.52.0252b24: 秋實之賓。應虚左而入室。文宗義府於焉總
T2103_.52.0252b25: 萃。唯此最樂實驗茲辰。下官昔遊梁苑曲蒙
T2103_.52.0252b26: 眷顧。今者獨隔清顏久睽接仰。傾心已結興
T2103_.52.0252b27: 言涕欷。唯冀音旨時賜沾及。伏願珍重尋更
T2103_.52.0252b28: 下承。曲奉恩誨用深銘荷。映死罪死罪
T2103_.52.0252b29: 廣弘明集卷第二十＊一
T2103_.52.0252c01:
T2103_.52.0252c02:
T2103_.52.0252c03:廣弘明集卷第二十二
T2103_.52.0252c04: ＊大唐西明寺沙門釋道宣撰
T2103_.52.0252c05: 法義篇第四之五
T2103_.52.0252c15: 佛知不異衆生知義沈休文
T2103_.52.0252c16: 佛者覺也。覺者知也。凡夫之與佛地。立善知
T2103_.52.0252c17: 惡未始不同也。但佛地所知者得善之正路。
T2103_.52.0252c18: 凡夫所知者失善之邪路。凡夫得正路之知
T2103_.52.0252c19: 與佛之知不異也。正謂以所善非善故失正
T2103_.52.0252c20: 路耳。故知凡夫之知與佛之知不異。由於所
T2103_.52.0252c21: 知之事異知不異也。凡夫之所知不謂所知
T2103_.52.0252c22: 非善。在於求善而至於不善。若積此求善之
T2103_.52.0252c23: 心。會得歸善之路。或得路則至于佛也。此
T2103_.52.0252c24: 衆生之爲佛性。寔在其知性常傳也
T2103_.52.0252c25: 六道相續作佛義沈約
T2103_.52.0252c26: 一切種智與五道六趣衆生。共有受知之分。
T2103_.52.0252c27:
T2103_.52.0252c28:
T2103_.52.0252c29:
T2103_.52.0253a01: 無分異也。問曰。受知非知耶。答曰。非也。問
T2103_.52.0253a02: 此以何爲體。答曰。相續不滅是也。相續不滅
T2103_.52.0253a03: 所以能受知。若今生陶練之功漸積。則來果
T2103_.52.0253a04: 所識之理轉精。轉精之知。來應以至於佛而
T2103_.52.0253a05: 不斷不絶也。若今生無明則來果所識轉闇。
T2103_.52.0253a06: 轉闇之知。亦來應以至於六趣也。受知之具
T2103_.52.0253a07: 隨縁受知。知之美惡不關此受知之具也。問
T2103_.52.0253a08: 曰。知非知既聞命矣。受知受知自是相續不
T2103_.52.0253a09: 滅。知自然因縁中來。與此受知之具從理而
T2103_.52.0253a10: 相關。答曰。有此相續不滅自然因果中來。有
T2103_.52.0253a11: 因有果。何得無善無惡乎
T2103_.52.0253a12: 因縁義＊沈約
T2103_.52.0253a13: 凡含靈之性。莫不樂生。求生之路參差不一。
T2103_.52.0253a14: 一爾流遷塗徑各異。一念之間衆縁互起。一
T2103_.52.0253a15: 因一果内有差忒。好生之性萬品斯同。自然
T2103_.52.0253a16: 所禀非由縁立。固知樂生非因縁。因縁非樂。
T2103_.52.0253a17: 生也雖復倶宅形骸而各是一物。一念既召
T2103_.52.0253a18: 衆縁。衆縁各隨念起。善惡二念誠有不同。倶
T2103_.52.0253a19: 資外助事由一揆。譬諸非水非土穀牙不生。
T2103_.52.0253a20: 因縁性識其本既異。因果不惑雖則必然。善
T2103_.52.0253a21: 惡獨起亦有受礙。雖云獨起。起便成因。内因
T2103_.52.0253a22: 外縁寔由乎此
T2103_.52.0253a23: 論形神＊沈約
T2103_.52.0253a24: 凡人一念之時。七尺不復關所念之地。凡人
T2103_.52.0253a25: 一念。聖人則無念不盡。聖人無已。七尺本自
T2103_.52.0253a26: 若空。以若空之七尺。總無不盡之万念。故
T2103_.52.0253a27: 能與凡夫異也。凡人一念忘彼七尺之時。則
T2103_.52.0253a28: 目廢於視足廢於踐。當其忘目忘足。與夫無
T2103_.52.0253a29: 目無足亦何以異哉。凡人之暫無本實有無
T2103_.52.0253b01: 未轉瞬有已隨之。念與形乖則暫忘。念與心
T2103_.52.0253b02: 謝則復合。念在七尺之一處則他處。與異人
T2103_.52.0253b03: 同則與非我不異。但凡人之暫無其無甚促。
T2103_.52.0253b04: 聖人長無＊其無甚遠。凡之與聖其路本同。一
T2103_.52.0253b05: 念而暫忘則是凡品。萬念而都忘則是大聖。
T2103_.52.0253b06: 以此爲言則形神幾乎。或人疑因果相主毫
T2103_.52.0253b07: 分不差。善惡之來皆有定業。而六度所修
T2103_.52.0253b08: 咸資力致。若修此力致復有前因。因熟果成
T2103_.52.0253b09: 自相感召。則力致之功不復得立。六度所修
T2103_.52.0253b10: 幾於廢矣。釋迦邁九劫勇猛所成。勇猛之因
T2103_.52.0253b11: 定於無始。本不資九。安得稱起。余以爲因
T2103_.52.0253b12: 果情照本是二物。先有情照却有因果。情照
T2103_.52.0253b13: 既動而因果隨之。未有情照因果何託。因識
T2103_.52.0253b14: 二塗用合本異。其本既異厥體不同。情照別
T2103_.52.0253b15: 起於理非礙。六度九劫差不足疑也
T2103_.52.0253b16: 神不滅論＊沈約
T2103_.52.0253b17: 含生之類識鑒相懸。等級參差千累萬沓。昆
T2103_.52.0253b18: 蟲則不逮飛禽。飛禽則不逮犬馬。昺明昭著
T2103_.52.0253b19: 不得謂之不然。又人品以上賢愚殊性。不相
T2103_.52.0253b20: 窺渉不相曉解。燕北越南未足云匹。其愚者
T2103_.52.0253b21: 則不辯菽麥。悖者則不知愛敬。自斯以上
T2103_.52.0253b22: 性識漸弘。班固九品曾未概其萬一。何者賢
T2103_.52.0253b23: 之與愚。蓋由知與不知也。愚者所知則少。賢
T2103_.52.0253b24: 者所知則多。而萬物交加。群方緬曠。情性曉
T2103_.52.0253b25: 昧。理趣深玄。由其塗求其理。既有曉昧之異。
T2103_.52.0253b26: 遂成高下之差。自此相傾品級彌峻。窮其原
T2103_.52.0253b27: 本盡其宗極。互相推仰應有所窮。其路既窮
T2103_.52.0253b28: 無微不盡。又不得謂不然也。且五情各有分
T2103_.52.0253b29: 域。耳目各有司存。心運則形忘。目用則耳廢。
T2103_.52.0253c01: 何則情靈淺弱心慮雜擾。一念而兼無由可
T2103_.52.0253c02: 至。既不能兼紛糺遞襲。一念未成他端互起。
T2103_.52.0253c03: 互起衆端復同前不相兼之由。由於淺惑。惑
T2103_.52.0253c04: 淺爲病。病於滯有。不淺不惑出於兼忘。以
T2103_.52.0253c05: 此兼忘得此兼照。自凡夫至于正覺。始惑於
T2103_.52.0253c06: 不惑。不兼至能兼。又不得謂不然也。又昆
T2103_.52.0253c07: 蟲夭促含靈靡二。或朝生夕殞。或不識春秋。
T2103_.52.0253c08: 自斯而進脩短不一。既有其短豈得無長。虚
T2103_.52.0253c09: 用損年善攝増壽。善而又善焉得無之。又不
T2103_.52.0253c10: 得謂之不然也。生既可夭則壽不可無夭。
T2103_.52.0253c11: 夭既無矣則生不可極。形神之別斯既然矣。
T2103_.52.0253c12: 然形既可養神寧獨異。神妙形麁較然有
T2103_.52.0253c13: ＊辯。養形可至不朽。養神安得有窮。養神不
T2103_.52.0253c14: 窮。不生不滅。始末相校豈無其人。自凡及聖
T2103_.52.0253c15: 含靈義等。但事有精麁。故人有凡聖。聖既長
T2103_.52.0253c16: 存在凡獨滅。本同末異義不兼通。大聖貽訓
T2103_.52.0253c17: 豈惑斯哉
T2103_.52.0253c18: 難范縝神滅論＊沈約
T2103_.52.0253c19: 來論云。形即是神。神即是形。又云。人體是
T2103_.52.0253c20: 一。故神不得二。若如雅論此二物不得相離。
T2103_.52.0253c21: 則七竅百體無處非神矣。七竅之用既異。百
T2103_.52.0253c22: 體所營不一。神亦隨事而應。則其名亦應隨
T2103_.52.0253c23: 事而改。神者對形之名。而形中之形各有其
T2103_.52.0253c24: 用。則應神中之神。亦應各有其名矣。今擧形
T2103_.52.0253c25: 則有四支百體之異屈申聽受之別。各有其
T2103_.52.0253c26: 名。各有其用。言神惟有一名而用分百體。
T2103_.52.0253c27: 此深所未了也。若形與神對。片不可差。何則
T2103_.52.0253c28: 形之名多。神之名寡也
T2103_.52.0253c29: 若如來論。七尺之神神則無處非形。形則無
T2103_.52.0254a01: 處非神矣。刀則＊惟刃是利。非刃則不受利
T2103_.52.0254a02: 名。故刃是擧體之稱。利是一處之目。刀之
T2103_.52.0254a03: 與利既不同矣。形之與神豈可妄合耶
T2103_.52.0254a04: 又昔日之刀今鑄爲劍。劍利即是刀利。而刀
T2103_.52.0254a05: 形非劍形。於利之用弗改。而質之形已移。與
T2103_.52.0254a06: 夫前生爲甲後生爲丙。天人之道或異。往識
T2103_.52.0254a07: 之神猶傳。與夫劍之爲刀刀之爲劍。有何異
T2103_.52.0254a08: 哉
T2103_.52.0254a09: 又一刀之質分爲二刀形。形已分矣。而各有
T2103_.52.0254a10: 其利。今取一牛之身而割之爲兩。則飮齕之
T2103_.52.0254a11: 生即謝。任重之用不分。又何得以刀之與利
T2103_.52.0254a12: 譬形之與神耶。來論謂。刀之與利即形之有
T2103_.52.0254a13: 神。刀則擧體是一利。形則擧體是一神。神用
T2103_.52.0254a14: 於體則有耳目手足之別。手之用不爲足用。
T2103_.52.0254a15: 耳之用不爲眼用。而利之爲用無所不可。亦
T2103_.52.0254a16: 可斷蛟蛇。亦可截鴻雁。非一處偏。可割東陵
T2103_.52.0254a17: 之瓜。一處偏。可割南山之竹
T2103_.52.0254a18: 若謂利之爲用亦可得分。則足可以執物。眼
T2103_.52.0254a19: 可以聽聲矣。若謂刀背亦有利兩邊亦有利。
T2103_.52.0254a20: 但未鍛而銛之耳。利若遍施四方。則利體無
T2103_.52.0254a21: 處復立。形方形直並不得施利。利之爲用正
T2103_.52.0254a22: 在一邊毫毛處耳。神之與形擧體若合。又安
T2103_.52.0254a23: 得同乎。刀若擧體是利。神用隨體則分。若使
T2103_.52.0254a24: 刀之與利其理若一。則胛下亦可安眼。背上
T2103_.52.0254a25: 亦可施鼻。可乎。不可也
T2103_.52.0254a26: 若以此譬爲盡耶。則不盡。若謂本不盡耶。則
T2103_.52.0254a27: 不可以爲譬也。若形即是神神即是形。二者
T2103_.52.0254a28: 相資理無偏謝。則身亡之日形亦應消。而
T2103_.52.0254a29: 今有知之神亡無知之形在。此則神本非形
T2103_.52.0254b01: 形本非神。又不可得強令如一也
T2103_.52.0254b02: 若謂總百體之質謂之形。總百體之用謂之
T2103_.52.0254b03: 神。今百體各有其分。則眼是眼形。耳是耳形。
T2103_.52.0254b04: 眼形非耳形。耳形非眼形。則神亦隨百體而
T2103_.52.0254b05: 分。則眼有眼神。耳有耳神。耳神非眼神。眼
T2103_.52.0254b06: 神非耳神也。而偏枯之體其半已謝。已謝之
T2103_.52.0254b07: 半事同木石。譬彼僵尸永年不朽。則此半之
T2103_.52.0254b08: 神。亦應與此半同滅。半神既滅半體猶存。形
T2103_.52.0254b09: 神倶謝彌所駭惕。若夫二負之尸經億載而
T2103_.52.0254b10: 不毀。單開之體尚餘質於羅浮。神形若合則
T2103_.52.0254b11: 此二士不應神滅而形存也
T2103_.52.0254b12: 來論又云。欻而生者欻而滅者。漸而生者漸
T2103_.52.0254b13: 而滅者。請借子之衝以攻子之城。漸而滅謂
T2103_.52.0254b14: 死者之形骸始乎無知而至于朽爛也。若然
T2103_.52.0254b15: 則形之與神本爲一物。形既病矣神亦告病。
T2103_.52.0254b16: 形既謝矣神亦云謝。漸之爲用應與形倶。形
T2103_.52.0254b17: 始亡未朽爲漸神獨不得以始末爲漸耶
T2103_.52.0254b18: 來論又云。生者之形骸變爲死者之骨骼。案
T2103_.52.0254b19: 如來論。生之神明生之形骸。既化爲骨骼矣。
T2103_.52.0254b20: 則生之神明獨不隨形而化乎。若附形而化
T2103_.52.0254b21: 則應與形同體。若形骸即是骨骼。則死之神
T2103_.52.0254b22: 明不得異生之神明矣。向所謂死定自未死
T2103_.52.0254b23: 也。若形骸非骨骼。則生神化爲死神。生神化
T2103_.52.0254b24: 爲死神。即是三世。安謂其不滅哉。神若隨形
T2103_.52.0254b25: 形既無知矣。形既無知神本無質。無知便是
T2103_.52.0254b26: 神亡。神亡而形在。又不經通
T2103_.52.0254b27: 若形雖無知神尚有知。形神既不得異。則向
T2103_.52.0254b28: 之死形翻復非枯木矣
T2103_.52.0254c01: 泉亭令徳。有朱三議者。非＊惟外學通敏。亦
T2103_.52.0254c02: 是内信淵明。常自心重大乘口誦般若。忽著
T2103_.52.0254c03: 自然之論。便成有性之執。或是示同邪見。
T2103_.52.0254c04: 或是實起倒心。交復有損正眞過傷至道。聊
T2103_.52.0254c05: 裁後論以祛彼執。雖復辭無足採而理或可
T2103_.52.0254c06: 觀。若與余同志。希共詳覽也
T2103_.52.0254c07: 性法自然論朱世卿
T2103_.52.0254c08: 寓茲先生。喟然歎曰。夫萬法萬性皆自然之
T2103_.52.0254c09: 理也。夫惟自然。故不得而遷貿矣。故善人雖
T2103_.52.0254c10: 知善之不足憑也。善人終不能一時而爲惡。
T2103_.52.0254c11: 惡人復以惡之不足誡也。惡人亦不能須臾
T2103_.52.0254c12: 而爲善。又體仁者不自知其爲善。體愚者不
T2103_.52.0254c13: 自覺其爲惡。皆自然而然也。坐右之賓假是
T2103_.52.0254c14: 大夫。忽然作色而謂曰。固哉先生之説也。違
T2103_.52.0254c15: 大道而謬聖人之言。先生曰。大道誰主聖人
T2103_.52.0254c16: 何言。大夫曰。大道無主而無所不主。聖人無
T2103_.52.0254c17: 言而無所不言。先生曰。請言其所言。言性命
T2103_.52.0254c18: 之所由致乎。請説其所主主善惡之報應乎。
T2103_.52.0254c19: 大夫曰。何爲其不然也。蓋天地扶大道之功
T2103_.52.0254c20: 以載育。聖人合天地之徳以設教。序仁義五
T2103_.52.0254c21: 徳以檢其心。説詩書六藝以訓其業。此聖人
T2103_.52.0254c22: 之言也。若積善之家必有餘慶。積不善之家
T2103_.52.0254c23: 必有餘殃。故曰。聖人無親常與善人。六極序
T2103_.52.0254c24: 而降行懲。五福陳而善心勸。三世爲將覩覆
T2103_.52.0254c25: 敗之權。七葉修善有興隆之性。陳賞寵而不
T2103_.52.0254c26: 侯。邴昌疏而紹國。斯道家之効也。何先生言
T2103_.52.0254c27: 皆自然之理而不可遷貿者哉。先生笑而應
T2103_.52.0254c28: 曰。世所謂將繩之人。繩盡而不知遷。若大
T2103_.52.0254c29: 夫之徒是也。敬課管陋爲吾子陳之。蓋二儀
T2103_.52.0255a01: 著而六子施。百姓育而五材用。用此句者隔
T2103_.52.0255a02: 萬法而盡然焉。人爲生最靈。膺自然之秀
T2103_.52.0255a03: 氣。禀姸蚩盈減之質。懷哀樂喜怒之情。挺
T2103_.52.0255a04: 窮逹脩短之命。封愚智善惡之性。夫哀樂喜
T2103_.52.0255a05: 怒伏之於情。感物而動。窮逹脩短藏之於命。
T2103_.52.0255a06: 事至而後明。妍＊蚩盈減著之於形。有生而表
T2103_.52.0255a07: 見。愚智善惡封之於性。觸用而顯徹。此八句
T2103_.52.0255a08: 者。總人事而竭焉。皆由自然之數。無有造爲
T2103_.52.0255a09: 之者。夫有造爲之者必勞。有出入之者必漏。
T2103_.52.0255a10: 有酬酢之者必謬。此三者非造物之功也。故
T2103_.52.0255a11: 墨子曰。使造化三年成一葉。天下之葉少哉。
T2103_.52.0255a12: 蓋聖人設權巧以成教。借事似以勸威。見強
T2103_.52.0255a13: 勇之暴寡怯也。懼刑戮之弗禁。乃陳禍淫之
T2103_.52.0255a14: 威。傷敦善之不勸也。知性命之不可易。序福
T2103_.52.0255a15: 善以奬之。故聽其言也似若勿爽。徴其事也
T2103_.52.0255a16: 萬不一驗。子以本枝繁植。斯履道之所致。蒸
T2103_.52.0255a17: 嘗莫主。由遺行之所招。身居逸樂。爲善士之
T2103_.52.0255a18: 明報。體事窮苦。是惡人之顯戮。孫叔少不埋
T2103_.52.0255a19: 蛇。長無令尹之貴。邴吉前無陰徳。終闕丞相
T2103_.52.0255a20: 之尊。若然則天道以重華文命。答
叟之極
T2103_.52.0255a21: 愚。以商均丹朱。酬堯舜之至聖。太伯三世
T2103_.52.0255a22: 無翫兵之咎。而假嗣於仲虞。漢祖七葉不聞
T2103_.52.0255a23: 篤善之行。遂造配天之業。箕稱享用五福。身
T2103_.52.0255a24: 抱夷滅之痛。孔云慶鍾積善。躬事旅人之悲。
T2103_.52.0255a25: 顏冠七十之上。有不秀之旨。冉在四科之
T2103_.52.0255a26: 初。致斯人之嘆。而商臣累王荊南。冒頓世居
T2103_.52.0255a27: 塞北。首山無解顏之鬼。汨水有抱怨之魂。康
T2103_.52.0255a28: 成以姓改郷。不濟小聖之禍。王褒哀變隴木。
T2103_.52.0255a29: 適受非妄之災。二生居衞。乘舟之痛誰罪。
T2103_.52.0255b01: 三仁在亳。剖心之酷何辜。若乃側近邦畿密
T2103_.52.0255b02: 爾世代。非墳籍所載。在耳目之前者。至有
T2103_.52.0255b03: 腹藏孟門之險心庫豺虺之毒。役慮唯以害
T2103_.52.0255b04: 他爲念。行己必用利我爲先。錐刀推其尖鋭。
T2103_.52.0255b05: 谿
訝其難滿。而則百兩外榮千鍾内實。優
T2103_.52.0255b06: 偃綺羅坐列甘膩。鳴金綰玉富逸終身。自有
T2103_.52.0255b07: 懷百璧而爲衿鎣明珠而成性。心不能行
T2103_.52.0255b08: 啓蟄之殺。手不忍折方長之條。懷殊材而莫
T2103_.52.0255b09: 採。蓄美志而誰眄。偏糅於冗雜之中。見底於
T2103_.52.0255b10: 郷閭之末。抱飢寒而溘死。與麋鹿而共埋。享
T2103_.52.0255b11: 嘗寂寞孀孩無寄。名字不聞湮沈電滅。如斯
T2103_.52.0255b12: 可恨。豈一人哉。是知桀跖之凶殘。無懼來禍
T2103_.52.0255b13: 之將及。閔曾之篤行勿擬後慶之當臻。故鶡
T2103_.52.0255b14: 冠子曰。夫命者自然者也。賢者未必得之。不
T2103_.52.0255b15: 肖者亦未必失之。斯之謂矣
T2103_.52.0255b16: 大夫曰。若子引百家之言。則列子之爲名者
T2103_.52.0255b17: 必廉。廉斯貧。爲名者必讓。讓斯賤。若然者則
T2103_.52.0255b18: 貧賤者立名之士所營而至也。則富貴者。貪
T2103_.52.0255b19: 競之徒所求而得也。何名自然之數哉。先生
T2103_.52.0255b20: 曰。此乃一隅之説。非周於理者也。夫富貴自
T2103_.52.0255b21: 有貪競。富貴非貪競所能得。貧賤自有廉讓。
T2103_.52.0255b22: 貧賤非廉讓所欲邀。自有富貴而非貪求。貧
T2103_.52.0255b23: 賤而不廉讓。且子罕言命。道藉人弘。故性命
T2103_.52.0255b24: 之理。先聖之所憚説。善惡報應天道有常而
T2103_.52.0255b25: 關哉。譬如温風轉華寒飈颺雪。有委溲糞之
T2103_.52.0255b26: 下。有參玉階之上。風颷無心於厚薄。而華
T2103_.52.0255b27: 霰有穢淨之殊途。天道無心於愛憎。而性命
T2103_.52.0255b28: 有窮通之異術。子聞于公待封而封至。嚴母
T2103_.52.0255b29: 望喪而喪及。若見善人便言其後必昌。若覩
T2103_.52.0255c01: 惡人便言其後必亡。此猶終身守株而冀狡
T2103_.52.0255c02: 兔之更獲耳。大夫於是斂容而謝曰。若僕者
T2103_.52.0255c03: 所執偏述而昧通途。守狹近而矢遐曠。今承
T2103_.52.0255c04: 音旨渙然蒙啓。譬猶疏蜀伏尸歴萬古而忽
T2103_.52.0255c05: 悟。中山沈醉未千朝而遽醒。請事斯語以銘
T2103_.52.0255c06: 諸紳。或問曰。朱子託憑虚之談。暢方寸之底。
T2103_.52.0255c07: 論情指事深有趣焉。但詳之先典有所未逹。
T2103_.52.0255c08: 夫人哀樂喜怒之情。苞善惡之性。資待之方
T2103_.52.0255c09: 不足。於是爭奪之事斯興。才識均者不能相
T2103_.52.0255c10: 御。天生仁聖寔使司牧。樂者聖人之所作。禮
T2103_.52.0255c11: 者先王之所制。三千之儀以檢其迹。五音之
T2103_.52.0255c12: 和以導其心。設爵以勸善。懸刑以懲惡。纖毫
T2103_.52.0255c13: 不漏酬酢如響。玉帛云乎非無爲所薦。鼓鍾
T2103_.52.0255c14: 斯合豈自然而諧。千科滿目靡非力用所構。
T2103_.52.0255c15: 百貫參差悉由智思而造。吾子湯武之臣隷。
T2103_.52.0255c16: 周孔之學徒。出入戸牖伏膺名教。而云善人
T2103_.52.0255c17: 知善之不足憑也。惡人知惡之不足誡也。善
T2103_.52.0255c18: 不能招慶。禍不能報惡。是何背理之談也。且
T2103_.52.0255c19:
翔蠕動猶知去就。況人爲最靈而同一自
T2103_.52.0255c20: 然之物。此豈高厚之詩何取譬之非類。情所
T2103_.52.0255c21: 未逹敬待清酬。答曰。昔盧敖北遭荒土。自
T2103_.52.0255c22: 傷足跡之未曠。河宗東窺溟海。方歎秋水之
T2103_.52.0255c23: 不多。吾子習近成性。未易可與談遠大者也。
T2103_.52.0255c24: 今子以屈申俯仰心慮所爲。彫鏤剪琢身手
T2103_.52.0255c25: 所作。禮樂者聖人之所作。聖人者天地之所
T2103_.52.0255c26: 生。請爲吾子近取諸身則可以遠通諸物。子
T2103_.52.0255c27: 以耳聞眼見足蹈手握意謂。孰使之然。身有
T2103_.52.0255c28: 痾疾冷熱皆不自知。哀樂喜怒興廢安在。何
T2103_.52.0255c29: 地有識者自知識之所在者乎。有智者自知
T2103_.52.0256a01: 智之所存者乎。若識遍身中傷身則識裂。若
T2103_.52.0256a02: 智隨事起事謝則智滅。果識不知識智不知
T2103_.52.0256a03: 智。於是推近以逹遠。觸類而長之。故知禮樂
T2103_.52.0256a04: 不自知其所由而制。聖人不自知其所由而
T2103_.52.0256a05: 生。兩像亦不知其所由而立矣。於是殊形異
T2103_.52.0256a06: 慮委積充盈。靜動合散自生自滅。動靜者莫
T2103_.52.0256a07: 有識其主。生滅者不自曉其根。蓋自然之理
T2103_.52.0256a08: 著矣。所謂非自然者乃大自然也。是有爲者
T2103_.52.0256a09: 乃大無爲也。子云。天生聖人是使司牧。何故
T2103_.52.0256a10: 唐虞疊聖加以五臣。文武重光益以十亂。豈
T2103_.52.0256a11: 天道之不能一其終始。將末代貽咎於天地。
T2103_.52.0256a12: 大舜大堯非欲生不肖之子。龍逢比干豈樂
T2103_.52.0256a13: 身就誅割。孔子歴聘栖遑卒云執鞭不憚。顏
T2103_.52.0256a14: 稱回何敢死終使慈父請車。彼三聖三仁。可
T2103_.52.0256a15: 謂妙取捨矣。天能令東海亢旱。不如理孝婦
T2103_.52.0256a16: 之怨。地能使高城復塹。未若救杞梁之殞。故
T2103_.52.0256a17: 榮落死生自然定分。若聖與仁不能自免。深
T2103_.52.0256a18: 味鄙句理存顯然
T2103_.52.0256a19: 因縁無性論陳眞觀法師
T2103_.52.0256a20: 請疑公子致言於通敏先生曰。夫二儀始判
T2103_.52.0256a21: 則庶類是依。七曜既懸。則兆民斯仰。但生前
T2103_.52.0256a22: 死後繋象之所未明。古往今來賢聖於焉莫
T2103_.52.0256a23: 究。而希玄君子互騁鑚求。慕理名人競加穿
T2103_.52.0256a24: 鑿。㝢茲所説則盛辨自然。假氏所明則高
T2103_.52.0256a25: 陳報應。雖自然鋒鏑克勝於前。報應干戈敗
T2103_.52.0256a26: 績於後。而愚心難啓暗識易迷。二理交加未
T2103_.52.0256a27: 知孰是。通敏先生乃抵掌而對曰。省二君之
T2103_.52.0256a28: 清論。實各擅於偏隅。自然則依傍於老莊。報
T2103_.52.0256a29: 應則祖述於周孔。可謂楚則已失而齊亦未
T2103_.52.0256b01: 爲得也。今爲吾子揚搉而陳之。夫三墳五典。
T2103_.52.0256b02: 善惡之理未彰。八索九丘。幽明之路猶擁。況
T2103_.52.0256b03: 復漆園傲吏怳忽狂生。獨稱造化之宗。偏
T2103_.52.0256b04: 據自然之性。乃爲一時之矯俗。非關契理之
T2103_.52.0256b05: 玄謀。今請問。自然之本爲何所趣。有因果耶
T2103_.52.0256b06: 無因果乎。若謂自然尚論因果。則事同牟
T2103_.52.0256b07: 盾。兩言相食愚人所笑。智者所悲。直置已傾
T2103_.52.0256b08: 不煩多難。若謂永無報應頓絶因果。則君臣
T2103_.52.0256b09: 父子斯道不行。仁義孝慈此言何用。便當造
T2103_.52.0256b10: 惡招慶爲善致殃。亦應鑚火得氷種豆生麥。
T2103_.52.0256b11: 未見聲和響戾形曲影端者也。若以放勳上
T2103_.52.0256b12: 聖而誕育於丹朱。重華至徳而出生於瞽叟。
T2103_.52.0256b13: 便爲自然而然者。竊爲足下不取焉。夫至親
T2103_.52.0256b14: 之道。乃曰天性。而各隨行業曾不相關。堯舜
T2103_.52.0256b15: 樹徳於往生。故禀茲靈智。叟興惡乎前
T2103_.52.0256b16: 世。故致此頑嚚。而復共結重縁還相影發。乃
T2103_.52.0256b17: 欲因凡顯聖以智化愚。若無瞽叟之凶。豈知
T2103_.52.0256b18: 克諧之美。自非放勳之聖。誰化慢遊之惡。故
T2103_.52.0256b19: 阿難調逹並爲世尊之弟。羅睺善星同是如
T2103_.52.0256b20: 來之胤。而阿難常親給侍。調逹毎興害逆。羅
T2103_.52.0256b21: 睺則護珠莫犯。善星則破器難收。以此而觀。
T2103_.52.0256b22: 諒可知矣。若云各有自性不可遷貿者。此殊
T2103_.52.0256b23: 不然。至如鷹化爲鳩本心頓盡。橘變成枳前
T2103_.52.0256b24: 味永消。昔富今貧。定性之理難奪。先貴後賤。
T2103_.52.0256b25: 賦命之言何在。呂望屠牛之士。終享太師。伊
T2103_.52.0256b26: 尹負鼎之人。卒登丞相。戴淵四隣所患。後著
T2103_.52.0256b27: 高名。周處三害之端。晩稱令徳。闍王無間之
T2103_.52.0256b28: 罪。翻然改圖。育王莫大之愆。忽能尊善。若
T2103_.52.0256b29: 依自性之理。豈容得有斯義。善人唯應修善。
T2103_.52.0256c01: 不可片時起惡。惡人恒自起惡。無容一念生
T2103_.52.0256c02: 善。是則榮枯寵辱皆守必然。愚智尊卑永無
T2103_.52.0256c03: 悛革。豈其然乎。決不然也。又若以修徳之人
T2103_.52.0256c04: 翻感憂戚。行善之者反致沈淪。以爲自然之
T2103_.52.0256c05: 命。亦不然也。若行善而望報去善更遙。修徳
T2103_.52.0256c06: 以邀名。離徳逾遠。若必挺珪璋之性。懷琬琰
T2103_.52.0256c07: 之心。本無意於名聞。曾不欣乎富貴。而英聲
T2103_.52.0256c08: 必孱雅慶方臻。或可未値知音便同散木。不
T2103_.52.0256c09: 逢別玉遂等沈泥。暫且龍潜無虧。鳳徳豈容。
T2103_.52.0256c10: 區區於天壤。擾擾於世間。自可固窮無煩殞
T2103_.52.0256c11: 穫。至如太伯高讓而流芳千祀。仲尼窮厄
T2103_.52.0256c12: 而傳名萬代。顏稱早世特是命。業不長。冉致
T2103_.52.0256c13: 斯疾。當由病因未斷。二子伏誅。彌顯衞靈之
T2103_.52.0256c14: 惡。三仁受戮。方見殷紂之愆。首山之餓。不
T2103_.52.0256c15: 免求名之責。汨水之沈。尚貽懷怨之咎。且夫
T2103_.52.0256c16: 決定之業。非神力之所救。必應受報。豈聖
T2103_.52.0256c17: 智而能禳。並起昔因非今造也。若謂屠割爲
T2103_.52.0256c18: 務而永壽百齡。盜竊居懷而豐財巨億。以爲
T2103_.52.0256c19: 定性而然者。亦所未喩也。斯由曩生片善感
T2103_.52.0256c20: 此命財。今世重殃未招果報。以其爲罪既大
T2103_.52.0256c21: 受苦宜多。所以且緩其誅宜縱其惡。一朝禍
T2103_.52.0256c22: 盈釁積。則便覆巣碎卵。長歸鬲子泥犁。永
T2103_.52.0256c23: 處無間地獄。故書云。惡不積無以滅身。此之
T2103_.52.0256c24: 謂矣。亦有見招果報事接見聞。至如王莽簒
T2103_.52.0256c25: 逆則懸首斬臺。董卓凶殘則曝屍都市。晋侯
T2103_.52.0256c26: 殺趙朔。感陷厠之悲。齊主害彭生。有墜車
T2103_.52.0256c27: 之痛。夏祚顛覆桀之罪也。殷宗殄喪紂之過
T2103_.52.0256c28: 焉。故知因果之義陸離難准。業報之理參差
T2103_.52.0256c29: 不定。所謂生報現報及後報也
T2103_.52.0257a01: 請疑公子曰。若以自然之計於義不可。則報
T2103_.52.0257a02: 應之辨在言爲得。而前旨復云。二君所述皆
T2103_.52.0257a03: 非契理。未知此意可得而聞耶
T2103_.52.0257a04: 通敏先生曰。子既慇懃屢請。余亦僶俛相答。
T2103_.52.0257a05: 但自省庸陋。未申其要妙耳。尋法本非有。
T2103_.52.0257a06: 非有則無生。理自非無。非無則無滅。無生
T2103_.52.0257a07: 無滅諸法安在。非有非無萬物何寄。蕩乎清
T2103_.52.0257a08: 淨。推求之路斯斷。夷然平等。取捨之逕無從。
T2103_.52.0257a09: 豈有報應之理可求善惡之想可得。直以凡
T2103_.52.0257a10: 品衆生未了斯致。故横興諍論強生分別。所
T2103_.52.0257a11: 謂渇人逐焔。水在河池。眼病見華。空曾無
T2103_.52.0257a12: 樹。但爲引接近情祛其重惑。微示因果略顯
T2103_.52.0257a13: 業縁。使定性執除自然見弭。若逹乎正理悟
T2103_.52.0257a14: 此眞法。亦復何所而有。何所而無哉。於是二
T2103_.52.0257a15: 三君子相視心驚。欣然領悟。退席敬伏而言
T2103_.52.0257a16: 曰。今者可謂朝聞夕死。虚往實歸。積滯皆傾。
T2103_.52.0257a17: 等秋風之落葉。繁疑並散。譬春日之銷氷。謹
T2103_.52.0257a18: 當共捨前迷同遵後業矣
T2103_.52.0257a19: 齊三部一切經願文魏收
T2103_.52.0257a20: 三有分區。四生禀性。共遊火宅。倶淪欲海。所
T2103_.52.0257a21: 以法王當洲渚之運。覺者應車乘之期。導彼
T2103_.52.0257a22: 沈迷。歸茲勝地。自寶雲西映法河東瀉。甘露
T2103_.52.0257a23: 横流。隨風感授。皇家統天。尊道崇法。拔群品
T2103_.52.0257a24: 於有待。驅衆生於不二。所以刻檀作繢構石
T2103_.52.0257a25: 彫金。遍於萬國塵沙數等。復詔司存有事緇
T2103_.52.0257a26: 素。精誠踰於皮骨。句偈盡於龍宮。金口所宣
T2103_.52.0257a27: 總勒繕寫。各有三部。合若干卷。用此功徳
T2103_.52.0257a28: 心若虚空。以平等施無思不洽。藉我願力同
T2103_.52.0257a29: 登上果
T2103_.52.0257b01: 周經藏願文王褒
T2103_.52.0257b02: 年月日某和南云云。蓋聞。九河疏迹策縕靈
T2103_.52.0257b03: 丘。四徹中繩書藏群玉。亦有青丘紫府三皇
T2103_.52.0257b04: 刻石之文。緑檢黄繩六甲靈飛之字。豈若如
T2103_.52.0257b05: 來祕藏。譬彼明珠。諸佛所師同夫淨鏡。鹿苑
T2103_.52.0257b06: 四諦之法。尼園八犍之文。香山巨力豈云能
T2103_.52.0257b07: 負。以歳在昭陽。龍集天井。奉爲云云。奉造
T2103_.52.0257b08: 一切經藏。始乎生滅之教。訖於泥洹之説。論
T2103_.52.0257b09: 議希有。短偈長行。青首銀函玄文玉匣。凌
T2103_.52.0257b10: 陽餌藥。止觀仙字。關尹望氣。裁受玄言。未有
T2103_.52.0257b11: 龍樹利根。看題不遍。斯陀淺行。同座未聞。盡
T2103_.52.0257b12: 天竺之音。窮貝多之葉。灰分八國。文徙罽賓。
T2103_.52.0257b13: 石盡六銖。書還大海。仰願過去神靈乘茲道
T2103_.52.0257b14: 力。得無生忍具足威儀。又願國祚遐長臣民
T2103_.52.0257b15: 休慶。四方内附萬福現前。六趣怨親同登正
T2103_.52.0257b16: 覺
T2103_.52.0257b17: 寶臺經藏願文隋煬帝
T2103_.52.0257b18: 菩薩戒弟子楊廣和南。仰惟如來應世聲教
T2103_.52.0257b19: 被物。慇懃微密結集法藏。帝釋輪王既被付
T2103_.52.0257b20: 囑。菩薩聲聞得楊大化。度脱無量以迄于今。
T2103_.52.0257b21: 至尊拯溺百王混一。四海平陳之日。道俗無
T2103_.52.0257b22: 虧。而東南愚民餘熸相煽。爰受廟略重清海
T2103_.52.0257b23: 濱。役不勞師以時寧。復深慮靈像尊經多同
T2103_.52.0257b24: 煨燼結鬘繩墨湮滅溝渠。是以遠命衆軍隨
T2103_.52.0257b25: 方收聚。未及朞月輕舟總至。乃命學司依名
T2103_.52.0257b26: 次録。并延道場。義府覃思證明所由。用意推
T2103_.52.0257b27: 比多得本類。莊嚴修葺其舊惟新。寶臺四藏
T2103_.52.0257b28: 將十萬軸。因發弘誓永事流通。仍書願文悉
T2103_.52.0257b29: 連卷後。頻屬朝覲著功始畢。今止寶臺正藏
T2103_.52.0257c01: 親躬受持。其次藏以下。則慧日法雲道場。
T2103_.52.0257c02: 日嚴弘善靈刹。此外京都寺塔諸方精舍。而
T2103_.52.0257c03: 梵宮互有小大。僧徒亦各衆寡。並隨經部多
T2103_.52.0257c04: 少斟酌付。授者既其懇至。受者亦宜殷重。
T2103_.52.0257c05: 長存法本遠布逹摩。必欲傳文來入寺寫。勿
T2103_.52.0257c06: 使零落兩失無作。前佛後佛諒同金口。即教
T2103_.52.0257c07: 當教寧殊玉諜。須彌山上衆聖共持。金剛海
T2103_.52.0257c08: 底天龍盡護。散在閻浮亦復如是。追念繕造
T2103_.52.0257c09: 之者。厥誠至隆。心手勤到何量功徳。捨撤淨
T2103_.52.0257c10: 財豈可稱計。所資甘雨用沃焦芽。能生諸佛
T2103_.52.0257c11: 本是般若。人能弘道非道弘人。恕己深思
T2103_.52.0257c12: 即是自爲。今陳此意乃似執著。若不開警則
T2103_.52.0257c13: 不深固。自行化他備在經律。顧循菲識誠愧
T2103_.52.0257c14: 通方。因果。相推何殊眼見。豈不知獨善。且最
T2103_.52.0257c15: 勝無爲第一樂。内典法奧自關衆僧。何事區
T2103_.52.0257c16: 區横相負荷。但慶憑宿植生長王宮。謁陛趨
T2103_.52.0257c17: 庭勗存遠大。出受蕃寄毎用祇兢。非唯禮樂
T2103_.52.0257c18: 政刑一遵成旨。而舟航運出彌奉弗墜。無容
T2103_.52.0257c19: 棄稷契而同園綺。變菩薩而作聲聞。越用乖
T2103_.52.0257c20: 方。既其不可篤信。受付竊敢當仁。然五種法
T2103_.52.0257c21: 師倶得六根清淨。而如説修行涅槃最近。徒
T2103_.52.0257c22: 守經律不依佛戒。口便説空心滯於有。無上
T2103_.52.0257c23: 醫王隨病逗藥。開乳唅蘇爲方既異。甜冷苦
T2103_.52.0257c24: 熱取療亦殊。譬前後教門別赴機性。根莖枝
T2103_.52.0257c25: 葉受潤終齊。總會津梁無不入道。猶如問孝
T2103_.52.0257c26: 問仁。孔酬雖別。治身治國老意無乖。殊途同
T2103_.52.0257c27: 歸一致百慮。内外相融義同泯合。何處有學
T2103_.52.0257c28: 毘曇而不成聖。執黎耶即能悟眞。師子嚴鎧
T2103_.52.0257c29: 反貽毀於蠃貝。象足至底翻取誚於蜂房。心
T2103_.52.0258a01: 同劍戟諍踰水火。經意論意都不如斯。通經
T2103_.52.0258a02: 通論何因若此。恐施甘露更成毒藥。儻均味
T2103_.52.0258a03: 海則致醍醐。聖御紺寶天飛金輪雲動。納萬
T2103_.52.0258a04: 善於仁壽。總一乘於普會。開發含識濟渡群
T2103_.52.0258a05: 生。今所傳經遍于宇内。衆聖潜力必運他
T2103_.52.0258a06: 方。共登菩提早證常樂。則是弟子之申。順弘
T2103_.52.0258a07: 誓。於無窮平等坦然。通遣唱白。逹識體之念
T2103_.52.0258a08: 隨喜也
T2103_.52.0258a09: 請御制經序表
T2103_.52.0258a10: 沙門玄奘言。奘以貞觀元年。往遊西域。求如
T2103_.52.0258a11: 來之祕藏。尋釋迦之遺旨。總獲六百五十七
T2103_.52.0258a12: 部。並以載於白馬。以貞觀十八年。方還京邑。
T2103_.52.0258a13: 尋蒙勅旨。令於弘福道場披尋翻譯。今＊以翻
T2103_.52.0258a14: 出菩薩藏等經。伏願垂恩以爲經序。惟希勅
T2103_.52.0258a15: 旨方布中夏。并撰西域傳一部總一十二
T2103_.52.0258a16: 卷。謹令舍人李敬一以將恭進。無任悚息之
T2103_.52.0258a17: 至。謹奉表以聞。謹言
T2103_.52.0258a18: 勅答玄奘法師前表
T2103_.52.0258a19: 省書具悉來旨。法師夙標高志行出塵表。汎
T2103_.52.0258a20: 寶舟而登彼岸。搜妙道而闢法門。弘闡大猷
T2103_.52.0258a21: 盪滌衆罪。是故慈雲欲卷。舒之而蔭四
T2103_.52.0258a22: 空。慧日將昏。朗之而照八極。舒朗之者其
T2103_.52.0258a23: ＊惟法師乎。朕學淺心拙在物猶迷。況佛教幽
T2103_.52.0258a24: 微。豈能仰測。請爲經題者非己所聞。又云。新
T2103_.52.0258a25: 撰西域記者當自披覽。勅奘尚重請經題
T2103_.52.0258a27: 三藏聖教序太宗文皇帝
T2103_.52.0258a28: 蓋聞。二儀有像。顯覆載以含生。四時無形。
T2103_.52.0258a29: 潜寒暑以化物。是以窺天鑑地。庸愚皆識其
T2103_.52.0258b01: 端。明陰洞陽。賢哲罕窮其數。然而天地包乎
T2103_.52.0258b02: 陰陽而易識者。以其有像也。陰陽處乎天地
T2103_.52.0258b03: 而難窮者。以其無形也。故知像顯可。徴雖愚
T2103_.52.0258b04: 不惑。形潜莫覩。在智猶迷。況乎佛道崇虚。乘
T2103_.52.0258b05: 幽控寂。弘濟萬品。典御十方。擧威靈而無上。
T2103_.52.0258b06: 抑神力而無下。大之則彌於宇宙。細之則攝
T2103_.52.0258b07: 於毫釐。無滅無生。歴千劫而不古。若隱若顯。
T2103_.52.0258b08: 運百福而長今。妙道凝玄。遵之莫知其際。法
T2103_.52.0258b09: 流湛寂。挹之莫測其源。故知蠢蠢凡愚區區
T2103_.52.0258b10: 庸鄙。投其旨趣能無疑惑者哉。然則大教之
T2103_.52.0258b11: 興。基於西土。騰漢庭而皎夢。照東域而流
T2103_.52.0258b12: 慈。昔者分形分跡之時。言未馳而成化。當常
T2103_.52.0258b13: 現常之世。民仰徳而知遵。及乎晦影歸眞遷
T2103_.52.0258b14: 儀越世。金容掩色。不鏡三千之光。麗象開圖。
T2103_.52.0258b15: 空端四八之相。於是微言廣被。拯含類於三
T2103_.52.0258b16: 途。遺訓遐宣。導群生於十地。然而眞教難仰。
T2103_.52.0258b17: 莫能一其指歸。曲學易遵。邪正於焉紛糺。所
T2103_.52.0258b18: 以空有之論。或習俗而是非。大小之乘。乍沿
T2103_.52.0258b19: 時而隆替。有玄奘法師者。沙門之領袖也。
T2103_.52.0258b20: 幼懷貞慜。早悟三空之心。長契神情。先苞
T2103_.52.0258b21: 四忍之行。松風水月。未足比其清華。仙露明
T2103_.52.0258b22: 珠。詎能方其朗潤。故以智通無累神測未形。
T2103_.52.0258b23: 超六塵而迥出。隻千古而無對。凝心内境。悲
T2103_.52.0258b24: 正法之陵遲。栖慮玄門。慨深文之訛謬。思欲
T2103_.52.0258b25: 分條析理廣彼前聞。截僞續眞開茲後學。是
T2103_.52.0258b26: 以翹心淨土往遊西域。乘危遊邁杖策孤征。
T2103_.52.0258b27: 積雪晨飛途間失地。驚砂夕起空外迷天。萬
T2103_.52.0258b28: 里山川。撥煙霞而進影。百重寒暑。躡霜雨而
T2103_.52.0258b29: 前蹤。誠重勞輕求深願逹。周遊西宇十有七
T2103_.52.0258c01: 年。窮歴道邦詢求正教。雙林八水味道餐風。
T2103_.52.0258c02: 鹿苑鷲峯瞻奇仰異。承至言於先聖。受眞教
T2103_.52.0258c03: 於上賢。探賾妙門精窮奧業。一乘五律之道。
T2103_.52.0258c04: 馳驟於心田。八藏三篋之文。波濤於口海。爰
T2103_.52.0258c05: 自所歴之國。總將三藏要文。凡六百五十七
T2103_.52.0258c06: 部。譯布中夏宣揚勝業。引慈雲於西極。注
T2103_.52.0258c07: 法雨於東陲。聖教缺而復全。蒼生罪而還福。
T2103_.52.0258c08: 濕火宅之乾焔。共拔迷途。朗愛水之昏波。同
T2103_.52.0258c09: 臻彼岸。是知惡因業墜善以縁昇。昇墜之端
T2103_.52.0258c10: ＊惟人所託。譬夫桂生高嶺雲露方得泫其
T2103_.52.0258c11: 華。蓮出淥波飛塵不能汚其葉。非蓮性自潔
T2103_.52.0258c12: 而桂質本貞。良由所附者高則微物不能累。
T2103_.52.0258c13: 所憑者淨則濁類不能沾。夫以卉木無知。猶
T2103_.52.0258c14: 資善而成善。況乎人倫有識。不縁慶而求慶。
T2103_.52.0258c15: 方冀茲經流施將日月而無窮。斯福遐敷與
T2103_.52.0258c16: 乾坤而永大
T2103_.52.0258c17: 謝勅齎經序啓
T2103_.52.0258c18: 沙門玄奘言。竊聞六爻探賾。局於生滅之場。
T2103_.52.0258c19: 百物正名。未渉眞如之境。猶且遠徴羲册。覩
T2103_.52.0258c20: 奧不測其神。遐想軒圖。歴選並歸其美。伏惟
T2103_.52.0258c21: 皇帝陛下。玉臺降質金輪御天。廓先王之
T2103_.52.0258c22: 九州。掩百千之日月。斥列代之區域。納恒沙
T2103_.52.0258c23: 之法界。遂使給園精舍並入隄封。貝葉靈文
T2103_.52.0258c24: 咸歸册府。玄奘往因振錫聊謁崛山。經途萬
T2103_.52.0258c25: 里怙天威如咫尺。匪乘千葉詣雙林如食頃。
T2103_.52.0258c26: 搜揚三藏。盡龍宮之所儲。研究一乘。窮鷲嶺
T2103_.52.0258c27: 之遺旨。並以載乎白馬來獻紫宸。尋蒙下詔
T2103_.52.0258c28: 賜使翻譯。玄奘識乖龍樹。謬忝傳燈之榮。才
T2103_.52.0258c29: 異馬鳴。深愧瀉瓶之敏。所譯經論。紕舛尤多。
T2103_.52.0259a01: 遂荷天恩留神。構序文超象繋之表。若聚日
T2103_.52.0259a02: 之放千光。理括衆妙之門。同法雲之濡百草。
T2103_.52.0259a03: 一音演説億劫罕逢。無以微生親承梵響。踊
T2103_.52.0259a04: 躍歡喜如聞受記。無任忻荷之極。謹奉表詣
T2103_.52.0259a05: 闕。陳謝以聞。謹言
T2103_.52.0259a06: 勅答謝啓
T2103_.52.0259a07: 朕才謝珪璋。言慚博逹。至於内典尤所未
T2103_.52.0259a08: 閑。昨製序文深爲鄙拙。＊惟恐穢翰墨於金
T2103_.52.0259a09: 簡。標瓦礫於珠林。忽得來書謬承褒讃。循環
T2103_.52.0259a10: 省慮彌益厚顏。善不足稱空勞致謝
T2103_.52.0259a11: 皇太子臣治述聖記三藏經序
T2103_.52.0259a12: 夫顯揚正教。非智無以廣其文。崇闡微言。非
T2103_.52.0259a13: 賢莫能定其旨。蓋眞如聖教者。諸法之玄宗。
T2103_.52.0259a14: 衆經之軌
也。綜括宏遠奧旨遐深。極空有
T2103_.52.0259a15: 之精微。體生滅之機要。詞茂道曠。尋之者不
T2103_.52.0259a16: 究其源。文顯義幽。履之者莫測其際。故知聖
T2103_.52.0259a17: 慈所被。業無善而不臻。妙化所敷。縁無惡而
T2103_.52.0259a18: 不剪。開法網之網紀。弘六度之正教。拯群有
T2103_.52.0259a19: 之塗炭。啓三藏之祕扃。是以名無翼而長飛。
T2103_.52.0259a20: 道無根而永固。道名流慶。歴遂古而鎭常。
T2103_.52.0259a21: 赴感應身。經塵劫而不朽。晨鍾夕梵。交二音
T2103_.52.0259a22: 於鷲峯。慧日法流。轉隻輪於鹿苑。排空寶
T2103_.52.0259a23: 蓋。接翔雲而共飛。莊野春林。與天花而合
T2103_.52.0259a24: 彩。伏惟皇帝陛下。上玄資福。垂拱而治八荒。
T2103_.52.0259a25: 徳被黔黎。斂衽而朝萬國。恩加朽骨。石室歸
T2103_.52.0259a26: 貝葉之文。澤及昆蟲。金匱流梵説之偈。遂使
T2103_.52.0259a27: 阿耨逹水通神甸之八川。耆闍崛山接嵩華之
T2103_.52.0259a28: 翠嶺。竊以法性凝寂。靡歸心而不通。智地玄
T2103_.52.0259a29: 奧。感懇誠而遂顯。豈謂重昏之夜。燭慧炬之
T2103_.52.0259b01: 光。火宅之朝。降法雨之澤。於是百川異流同
T2103_.52.0259b02: 會於海。萬區分義總成乎實。豈與湯武校其
T2103_.52.0259b03: 優劣。堯舜比其聖徳者哉。玄奘法師者。夙懷
T2103_.52.0259b04: 聰令立志夷簡。神清齠齔之年。體拔浮華之
T2103_.52.0259b05: 世。凝情定室匿迹幽巖。栖息三禪巡遊十地。
T2103_.52.0259b06: 超六塵之境。獨歩迦維。會一乘之旨。隨機化
T2103_.52.0259b07: 物。以中華之無質。尋印度之眞文。遠渉恒河
T2103_.52.0259b08: 終期滿字頻登雪嶺更獲半珠。問道往還十
T2103_.52.0259b09: 有七載。備通釋典利物爲心。以貞觀十九年
T2103_.52.0259b10: 二月六日。奉勅於弘福寺翻譯聖教要文。凡
T2103_.52.0259b11: 六百五十七部。引大海之法流。洗塵勞而不
T2103_.52.0259b12: 竭。傳智燈之長焔。皎幽闇而恒明。自非久植
T2103_.52.0259b13: 勝縁。何以顯揚斯旨。所謂法相常住。齊三光
T2103_.52.0259b14: 之明。我皇福臻。同二儀之固。伏見御製衆
T2103_.52.0259b15: 經序。照古騰今。理含金石之聲。文抱風雲
T2103_.52.0259b16: 之潤。治輒以輕塵足岳墜露添流。略擧大綱
T2103_.52.0259b17: 以爲斯記
T2103_.52.0259b18: 皇太子答沙門玄奘謝聖教序書
T2103_.52.0259b19: 治素無才學性不聰敏。内典諸文殊未觀覽。
T2103_.52.0259b20: 所作論序鄙拙尤繁。忽見來書褒揚讃述撫
T2103_.52.0259b21: 躬自省慚悚交并。勞師遠臻深以爲愧
T2103_.52.0259b22: 金剛般若經注序禇亮
T2103_.52.0259b23: 若夫大塊均形役智從物。情因習改性與慮
T2103_.52.0259b24: 遷。然則逹鑒窮覽皎乎先覺。照慧炬以出重
T2103_.52.0259b25: 昏。拔愛河而升彼岸。與夫輪轉萬劫蓋染六
T2103_.52.0259b26: 塵。流遁以徇無涯踳駁而趨捷徑。豈同日
T2103_.52.0259b27: 而言也。頴川庾初孫早弘篤信以爲般若所
T2103_.52.0259b28: 明。歸於正道。顯大乘之名相。標不住之宗極。
T2103_.52.0259b29: 出乎心慮之表。絶於言象之外。是以結髮受
T2103_.52.0259c01: 持多歴年所。雖妙音演説成誦不虧。而靈源
T2103_.52.0259c02: 邃湛或有未悟。嗟迷方之弗遠。睠砥途而太
T2103_.52.0259c03: 息。屬有慧淨法師。博通奧義。辯同炙輠理究
T2103_.52.0259c04: 連還。庾生入室研幾。伏膺善誘。乘此誓願仍
T2103_.52.0259c05: 求註述。法師懸鏡忘疲衢罇自滿。上憑神應
T2103_.52.0259c06: 之道。傍盡心機之用。敷暢微言宣揚至理。曩
T2103_.52.0259c07: 日舊疑渙焉氷釋。今茲妙義朗若霞開。爲像
T2103_.52.0259c08: 法之梁棟。變群生之耳目。詞鋒秀上。映鷲岳
T2103_.52.0259c09: 而相高。言泉激壯。赴龍宮而競遠。且夫釋教
T2103_.52.0259c10: 西興道源東注。世閲賢智才兼優洽。精該睿
T2103_.52.0259c11: 旨罕見其人。今則妙門重闡籍甚當世。想此
T2103_.52.0259c12: 玄宗鬱爲稱首。歳惟閹茂始創懷油。月躔
T2103_.52.0259c13: 仲呂爰茲絶筆。緇俗攸仰軒蓋成陰。扣鍾隨
T2103_.52.0259c14: 其小大。鳴劍發其光彩。一時學侶專門受業。
T2103_.52.0259c15: 同渉波瀾遞相傳授。方且顧蔑林遠俯視安
T2103_.52.0259c16: 生。獨歩高衢對揚正法。遼東眞本。望懸金而
T2103_.52.0259c17: 不刊。指南所寄。藏群玉而無朽。豈不盛哉。豈
T2103_.52.0259c18: 不盛哉
T2103_.52.0259c19: 金剛般若經集註序
T2103_.52.0259c20: 司元大夫隴西李儼字仲思撰
T2103_.52.0259c21: 夫以。觀鳥垂文。振宏規於八體。泣麟敷典。渙
T2103_.52.0259c22: 洪波於九流。循其轍者不踰乎寰域。渉其源
T2103_.52.0259c23: 者僅歸乎仁義。孰若至聖乘時能仁昭法。剖
T2103_.52.0259c24: 秋毫於十地。總沙界而詮道。釋春氷於一乘。
T2103_.52.0259c25: 冠塵劫而流化。若迺是相非相。是空非空。窅
T2103_.52.0259c26: 乎不測廓焉無象。假名言以立體。包權實而
T2103_.52.0259c27: 爲用。窮不照之照。引重昏於夢境。運無知之
T2103_.52.0259c28: 知。導群迷於朽宅。究其實相則般若爲之宗
T2103_.52.0259c29: 矣。自眞容西謝像教東流。香城徒築於綿區。
T2103_.52.0260a01: 寶臺移構於中壤鱗萃羽集者。咸徇其法。雲
T2103_.52.0260a02: 褰霧廓法已悟其眞。至矣哉。無得而稱也。
T2103_.52.0260a03: 然此梵本至秦弘始。有羅什三藏。於長安城
T2103_.52.0260a04: 創譯一本。名舍衞國。曁於後魏宣武之世。有
T2103_.52.0260a05: 流支三藏。於洛陽城重翻一本。名舍婆提。江
T2103_.52.0260a06: 南梁末有眞諦三藏。又翻一本名祇樹林。隋
T2103_.52.0260a07: 初開皇。有佛陀耶舍三藏。又翻一本名祇陀
T2103_.52.0260a08: 林。大唐有玄奘三藏。又翻一本名誓多林。雖
T2103_.52.0260a09: 分軫揚鏕。同歸至極。而筌詞析義頗亦殊途。
T2103_.52.0260a10: 然流支翻者兼帶天親釋論三卷。又翻金剛
T2103_.52.0260a11: 仙論十卷。隋初耶舍又翻無著釋論兩卷。比
T2103_.52.0260a12: 校三論。文義大同。然新則理隱而文略。舊則
T2103_.52.0260a13: 工顯而義周。兼有秦世羅什晋室謝靈運隋
T2103_.52.0260a14: 代曇琛皇朝慧淨法師等。並器業韶茂博雅
T2103_.52.0260a15: 洽聞。耽味茲典倶爲注釋。研考祕賾咸騁異
T2103_.52.0260a16: 義。時有長安西明寺釋道世法師字玄惲。徳
T2103_.52.0260a17: 鏡玄流道資素蓄。伏膺聖教雅好斯文。以解
T2103_.52.0260a18: 詁多門尋覈勞止。未若參綜厥美一以貫之。
T2103_.52.0260a19: 爰掇諸家而爲集註。開題科簡同銘斯部。勒
T2103_.52.0260a20: 成三卷號爲集註般若。兼出義疏三卷玄義
T2103_.52.0260a21: 兩卷。現行要用文理周悉。庶使靈山積壤干
T2103_.52.0260a22: 天之峻彌高。巨海納川浴日之波逾廣。披文
T2103_.52.0260a23: 者畢窮其理。講導者洞盡其性。學侶無疲
T2103_.52.0260a24: 於倍功。談客有同於兼採。金口妙義。掩二
T2103_.52.0260a25: 曜以長懸。玉軸微言。貫三才而靡絶。豈止聲
T2103_.52.0260a26: 芬鷲嶺字韞龍宮而已哉
T2103_.52.0260a27: 與翻經大徳等書 太常博士柳宣
T2103_.52.0260a28: 歸敬偈
T2103_.52.0260a29: 稽首諸佛 願護神威 當陳誠請
T2103_.52.0260b01: 罔或尤譏 沈晦未悟 圓覺所歸
T2103_.52.0260b02: 久淪愛海 舟楫攸希 異執乖競
T2103_.52.0260b03: 和合是依 玄離取有 理絶過違
T2103_.52.0260b04: 慢乖八正 戲入百非 取捨同辨
T2103_.52.0260b05: 染淨混微 簡金去礫 琢玉裨輝
T2103_.52.0260b06: 能仁普鑒 凝慮研幾 契誠大道
T2103_.52.0260b07: 孰敢毀誹 諤諤崇徳 唯唯浸衰
T2103_.52.0260b08: 惟願留聽 庶有發揮 望矜悃悃
T2103_.52.0260b09: 垂誨婓婓
T2103_.52.0260b10: 歸敬曰。昔能仁示現王宮假歿雙樹。微言既
T2103_.52.0260b11: 暢至理亦弘。刹土蒙攝受之恩。懷生沾昭蘇
T2103_.52.0260b12: 之慧。自佛樹西蔭覺影東臨。漢魏寔爲濫
T2103_.52.0260b13: 觴。符姚盛其風彩。自是名僧間出逹士連鑣。
T2103_.52.0260b14: 慧日長懸法輪恒馭。開鑿之功始自騰顯。弘
T2103_.52.0260b15: 闡之力仍資什安。別有善開遠適羅浮。圖澄
T2103_.52.0260b16: 近現趙魏。粗言圭角未可縷陳。莫不辯空有
T2103_.52.0260b17: 於一乘。論苦集於四諦。假銓明有。終未離
T2103_.52.0260b18: 於有爲。息言明道。方契證於凝寂。猶執玄
T2103_.52.0260b19: 以求玄。是玄非玄理。因玄以忘玄。或是玄義。
T2103_.52.0260b20: 雖冥會幽塗事絶言象。然攝生歸寂終籍筌
T2103_.52.0260b21: 蹄。亦既立言是非鋒起。如彼戰爭干戈競發。
T2103_.52.0260b22: 負者屏氣勝者先鳴。故尚降魔制諸外道。自
T2103_.52.0260b23: 非辯才無畏答難有方。則物輩喧張我等恥
T2103_.52.0260b24: 辱。是故專心適道。一意總持建立法幢祇植
T2103_.52.0260b25: 法鼓。旗鼓既正則敵者殘摧。法輪既轉能
T2103_.52.0260b26: 威不伏。若使望風旗靡對難含膠而能闡弘
T2103_.52.0260b27: 三寶。無有是處。尚藥呂奉御。入空有之門。馳
T2103_.52.0260b28: 正見之路。聞持擬於昔賢。洞微侔於往哲。其
T2103_.52.0260b29: 辭辨其義明。其徳眞其行著。已沐八解之
T2103_.52.0260c01: 流。又悟七覺之分。影響成教。若淨名之詣菴
T2103_.52.0260c02: 園。聞道必求。猶善才之歸無竭。意在弘宣
T2103_.52.0260c03: 佛教。立破因明之疏。若其是也。必須然其所
T2103_.52.0260c04: 長。如其非也。理合指其所短。今現僧徒雲集。
T2103_.52.0260c05: 並是採石他山。朝野倶聞。呂君請益莫不側
T2103_.52.0260c06: 聽。瀉瓶皆望盪滌掉悔之源。銷屏疑忿之
T2103_.52.0260c07: 聚。有太史令李淳風者。聞而進曰。僕心懷正
T2103_.52.0260c08: 路行屬歸依。以實際爲大覺玄軀。無爲是調
T2103_.52.0260c09: 御法體。然皎日麗天。寔助上玄運用。賢僧闡
T2103_.52.0260c10: 法。實裨天師妙道。是所信受是所安心。但不
T2103_.52.0260c11: 敢以黄葉爲金。山雉成鳳。南郭濫吹。淄澠
T2103_.52.0260c12: 混流耳。或有異議。豈僕心哉。豈僕心哉。然鶴
T2103_.52.0260c13: 林已後歳將二千。正法既過末法初踐。玄理
T2103_.52.0260c14: 鬱而不彰。覺道浸將湮落。玄奘法師。頭陀法
T2103_.52.0260c15: 界遠逹迦維。目撃道樹金流。仍覩七處八會。
T2103_.52.0260c16: 毘城鷲嶺身入彼郷。娑羅寶階目驗虚實。至
T2103_.52.0260c17: 如歴覽王舍檀特恒河。如斯等輩未易具言
T2103_.52.0260c18: 也。加之西域名僧莫不面論波若。東域疑義
T2103_.52.0260c19: 悉皆質之彼師。毘尼之藏既奉持而不捨。毘
T2103_.52.0260c20: 曇明義亦洞觀而爲常。蘇妒路既得之於聲
T2103_.52.0260c21: 明。耨多羅亦剖斷於疑滯。法無大小。莫不
T2103_.52.0260c22: 韞之胸懷。理無深淺。悉能決之敏慮。故三藏
T2103_.52.0260c23: 之名振旦之所推定。摩訶之號乃羅衞之
T2103_.52.0260c24: 所共稱。名實之際何可稱道。然呂君學識該
T2103_.52.0260c25: 博義理精通。言行樞機是所詳悉。至於陀羅
T2103_.52.0260c26: 佛於。禀自生知。無礙辯才寧由伏習。但以因
T2103_.52.0260c27: 明義隱。所見不同。猶觸象各得其形。共器飯
T2103_.52.0260c28: 有異色。呂君既已執情道俗。企望指定。秋霜
T2103_.52.0260c29: 已降側聽鍾鳴。法雲既敷雷震希發。但龍象
T2103_.52.0261a01: 蹴
非驢所堪。猶緇服壺奧白衣不踐。脱如
T2103_.52.0261a02: 龍種抗説無垢釋疑則苾芻悉曇亦優婆能盡
T2103_.52.0261a03: 輒附微志請不爲煩。若有滯疑望諮三藏裁
T2103_.52.0261a04: 決。以所承禀傳示四衆。則正道克昌覆障永
T2103_.52.0261a05: 絶。紹隆三寶其在茲乎。過此已往非復所悉。
T2103_.52.0261a06: 弟子柳宣白
T2103_.52.0261a07: 答博士柳宣譯經釋明濬
T2103_.52.0261a08: 還述頌
T2103_.52.0261a09: 於赫大聖 種覺圓明 無幽不察
T2103_.52.0261a10: 如響酬聲 弗資延慶 孰悟歸誠
T2103_.52.0261a11: 良道可仰 寔引迷生 百川邪浪
T2103_.52.0261a12: 一味呑并 物有取捨 正匪虧盈
T2103_.52.0261a13: 八邪馳鋭 四句爭名 飾非濫是
T2103_.52.0261a14: 抑重爲輕 照日氷散 投珠水清
T2103_.52.0261a15: 顯允上徳 體道居貞 縱加譽毀
T2103_.52.0261a16: 未動遺榮 昂昂令哲 鬱鬱含情
T2103_.52.0261a17: 俟諸逹觀 定此權衡 聊申悱悱
T2103_.52.0261a18: 用簡英英
T2103_.52.0261a19: 還述曰。頃於望表預屬歸敬之詞。其文煥乎
T2103_.52.0261a20: 何偉麗也。詳其致誠哉。豈不然歟。悲夫愛
T2103_.52.0261a21: 海滔天邪山概日。封人我者顛墜其何已。恃
T2103_.52.0261a22: 慢結者漂淪而不窮。至於六十二見。爭翳薈
T2103_.52.0261a23: 而自處。九十五道。競扶服而無歸。如來以本
T2103_.52.0261a24: 願大悲忘縁俯應。内圓四智外顯六通。運十
T2103_.52.0261a25: 力以伏天魔。飛七辯而摧外道。竭茲愛海。濟
T2103_.52.0261a26: 禀識於三空。殄彼邪山。驅肖形於八正。指
T2103_.52.0261a27: 因示果反本還源。大矣哉。悲智妙用無徳而
T2103_.52.0261a28: 稱矣
T2103_.52.0261a29: 昔道樹登庸。被聲教於百億。堅林寢迹。振遺
T2103_.52.0261b01: 烈於三千。自佛日西傾餘光東照。周感夜隕
T2103_.52.0261b02: 之瑞。漢通宵夢之徴。騰蘭炳惠炬於前。澄
T2103_.52.0261b03: 什嗣傳燈於後。其於譯經弘法神異濟時。
T2103_.52.0261b04: 高論降邪安禪肅物。緝頽綱者接武。維絶
T2103_.52.0261b05: 細者肩隨。莫不夷夏欽風幽明翼化聯華靡
T2103_.52.0261b06: 替可略而詳。惟今三藏法師蘊靈秀出。含章
T2103_.52.0261b07: 而體一味。瓶瀉以贍五乘。悲去聖之逾遠。憫
T2103_.52.0261b08: 來教之多闕。緬思圓義許道以身。心口自謀
T2103_.52.0261b09: 形影相弔。振衣
錫尋波討源。出玉關而
T2103_.52.0261b10: 遠遊。指金河而一息。稽疑梵宇探幽洞微。旋
T2103_.52.0261b11: 化神州揚眞殄謬。遺筌闕典大備茲辰。方等
T2103_.52.0261b12: 圓宗彌廣前烈。所明勝義。妙絶環中之中。
T2103_.52.0261b13: 眞性眞空。極踰方外之外。以有取也。有取喪
T2103_.52.0261b14: 其眞。統無求之。無求蠹其實。拂二邊之跡。
T2103_.52.0261b15: 忘中道之相。累遣未易。洎其深重空。何以
T2103_.52.0261b16: 臻其極。要矣妙矣。至哉大哉。契之於心。然後
T2103_.52.0261b17: 以之爲法。在心爲法形言爲教。法有自明
T2103_.52.0261b18: 共相。教乃遮詮表詮。粹旨沖宗。豈造次所能
T2103_.52.0261b19: 覶縷。法師凝神役智詳正始末。緝熙玄籍大
T2103_.52.0261b20: 啓幽關。祕希聲應扣撃之大小。廓義海納朝
T2103_.52.0261b21: 宗之巨細。於是殊方碩徳異域高僧。伏膺問
T2103_.52.0261b22: 道蓄疑請益。固已飮和。滿腹莫測其淺深。
T2103_.52.0261b23: 聆音駭聽。孰知其遠近。至於因明小道。現比
T2103_.52.0261b24: 蓋微。斯乃指初學之方隅。擧立論之標幟。
T2103_.52.0261b25: 至若靈樞祕鍵。妙本成功。備諸奧册。非此所
T2103_.52.0261b26: 云也。呂奉御以風神爽拔早擅多能。器宇該
T2103_.52.0261b27: 通夙彰博物。弋獵開墳之典鉤深壞壁之書。
T2103_.52.0261b28: 觸類而長應諸數術。振風颷於辯囿。摛光華
T2103_.52.0261b29: 於翰林。驤首雲中先鳴日下。五行資其筆削。
T2103_.52.0261c01: 六位佇其高談。一覽太玄應問便釋。再尋
T2103_.52.0261c02: 象戲立試即成。實晋代茂先漢朝曼蒨。方
T2103_.52.0261c03: 今蔑如也。既而翔群略。綽有餘功。而能
T2103_.52.0261c04: 敬慕大乘。夙敦誠信。比因友生戲爾忽復屬
T2103_.52.0261c05: 想。因明不以師資。率己穿鑿。比決諸疏指
T2103_.52.0261c06: 斥求非。諠議於朝形於造次。考其志也。固已
T2103_.52.0261c07: 難加覈其知也。誠爲可惑。此論以一卷成部。
T2103_.52.0261c08: 五紙成卷。研機三疏。向已一周。擧非四十
T2103_.52.0261c09: 自無一是。自既無是而能言是。疏本無非而
T2103_.52.0261c10: 能言非。言非不非。言是不是。言是不是。是是
T2103_.52.0261c11: 而恒非。言非不非。非非而恒是。非非恒是。不
T2103_.52.0261c12: 爲非所非。是是恒非。不爲是所是。以茲貶失
T2103_.52.0261c13: 致惑病諸。且據生因了因。執一體而亡二義。
T2103_.52.0261c14: 能了所了封一名而惑二體。又以宗依宗。體
T2103_.52.0261c15: 留依去體以爲宗。喩體喩依去體留依而爲
T2103_.52.0261c16: 喩。縁斯兩系妄起多疑。迷一極成謬生七
T2103_.52.0261c17: 難。但以鑚窮二論師已一心。滯文句於上下。
T2103_.52.0261c18: 誤字音之平去。復以數論爲聲論。擧生成爲
T2103_.52.0261c19: 滅成。豈唯差離合之宗因。蓋亦違倒順之前
T2103_.52.0261c20: 後。又採鄙俚訛韻以擬梵本。囀音雖廣。援
T2103_.52.0261c21: 七種而只當一＊囀。然非彼七所目。乃是第八
T2103_.52.0261c22: 呼聲。舛雜乖訛何從而至。又案勝論。立常極
T2103_.52.0261c23: 微數。乃無窮體＊唯極小。復漸和合生諸子。
T2103_.52.0261c24: 微數則倍減於常。微體又倍増於父母。迄乎
T2103_.52.0261c25: 終已體遍大千。究其所窮數唯成一。呂公所
T2103_.52.0261c26: 引易繋辭云。太極生二儀。二儀生四象。四象
T2103_.52.0261c27: 生八卦。八卦生萬物云。此與彼言異義同。今
T2103_.52.0261c28: 案太極無形肇生有象。元資一氣終成萬物。
T2103_.52.0261c29: 豈得以多生一而例一生多。引類欲顯博聞
T2103_.52.0262a01: 義乖。復何所託。設引大例生義似同。若釋
T2103_.52.0262a02: 同於邪見。深累如何自免。豈得苟要時譽。
T2103_.52.0262a03: 混正同邪。非身之讐奚至於此。凡所紕紊胡
T2103_.52.0262a04: 可勝言。特由率己致斯狼狽。根既不正枝葉
T2103_.52.0262a05: 自傾。逐誤生疑隨疑設難。曲形直影其可得
T2103_.52.0262a06: 乎。試擧二三冀詳大意。深疵繁緒委答如別。
T2103_.52.0262a07: 尋夫呂公逹鑒。豈盂浪而至此哉。示顯眞俗
T2103_.52.0262a08: 雲埿難易楚越。因彰佛教弘遠正法凝深。譬
T2103_.52.0262a09: 洪爐非掬雪所投。渤澥豈膠舟能越也。太史
T2103_.52.0262a10: 令李君者。靈府沈祕襟期遠邈。專精九數綜
T2103_.52.0262a11: 渉六爻。博考圖典瞻觀雲物。鄙衞宏之失度。
T2103_.52.0262a12: 陋
竈之未工。神無滯用望實斯在。既屬呂
T2103_.52.0262a13: 公餘論復致間言。以實際爲大覺。玄軀無
T2103_.52.0262a14: 爲是調御法體。此乃信薫修容。有分證禀。自
T2103_.52.0262a15: 然終不可成。良恐言似而意違。詞近而旨遠。
T2103_.52.0262a16: 然天師妙道幸以再斯。且寇氏天師。崔君特
T2103_.52.0262a17: 廌共貽伊咎。夫復何言。雖謂不混於淄澠。蓋
T2103_.52.0262a18: 已自濫金鋀耳惟公逸宇寥廓學殫墳素。
T2103_.52.0262a19: 庇身以仁義。應物以樞機。肅肅焉汪汪焉。擢
T2103_.52.0262a20: 勁節以干雲。談清瀾而鎭地。騰芳文苑。職
T2103_.52.0262a21: 處儒林。捃摭九疇之宗。研詳二載之説。至
T2103_.52.0262a22: 於經禮三百曲禮三千。莫不義符指掌。事如
T2103_.52.0262a23: 俯拾罇俎咸推。其准的法度必待其雌黄。遂
T2103_.52.0262a24: 令相鼠之詩絶聞於野。魚麗之詠盈耳於朝。
T2103_.52.0262a25: ＊惟名與實盡善盡美矣。而誠敬之重禀自
T2103_.52.0262a26: 夙成。弘護之心實＊惟素蓄。屬斯諠議同恥疚
T2103_.52.0262a27: 懷。故能投刺含膠允光大義。非夫才兼内外
T2103_.52.0262a28: 照實隣幾豈能激揚清濁濟俗匡眞耳。昔什
T2103_.52.0262a29: 公門下服道者三千。今此會中同聽者如市。
T2103_.52.0262b01: 貧道猥以庸陋。叨厠末筵。雖慶朝聞然慚夕
T2103_.52.0262b02: 惕。詳以造疏三徳。並是貫逹五乘。牆仞罕窺
T2103_.52.0262b03: 辭峯難仰。既屬商羊鼓舞。而霈澤必霑。詞雷
T2103_.52.0262b04: 迅發恐無暇掩耳。僉議。古人曰。一枝可以戢
T2103_.52.0262b05: 羽。何煩乎鄧林。黄洿足以沈鱗。豈俟於滄
T2103_.52.0262b06: 海。故不以愚懦垂逼課虚。辭弗獲免。粗陳梗
T2103_.52.0262b07: 概。雖文不足取。而義或可觀。顧己庸疏彌増
T2103_.52.0262b08: 悚恧。指述還答餘無所申。釋明濬白
T2103_.52.0262b09: 廣弘明集卷第二十＊二
T2103_.52.0262b10:
T2103_.52.0262b11: ◎重請三藏聖教序啓釋玄奘
T2103_.52.0262b12: 伏奉墨勅猥垂奬喩。祇奉綸言精守震越。
T2103_.52.0262b13: 玄奘業行空疏謬參法侶。幸屬九瀛有截
T2103_.52.0262b14: 四海無虞。憑皇靈以遠征。恃國威而訪道。
T2103_.52.0262b15: 窮遐冒險。雖勵愚誠。纂異懷荒。寔資朝化。
T2103_.52.0262b16: 所獲經論奉勅翻譯。見成卷軸未有詮序。
T2103_.52.0262b17: 伏惟。陛下叡思雲敷。天華景爛。理包繋象。
T2103_.52.0262b18: 調逸咸英。跨千古以飛聲。掩百王而騰實。
T2103_.52.0262b19: 竊以神力無方。非神思不足詮其理。聖教
T2103_.52.0262b20: 玄遠。非聖藻何以序其源。故乃冒犯威嚴
T2103_.52.0262b21: 敢希題目。宸睠冲邈不垂矜許。撫躬累息
T2103_.52.0262b22: 相顧失圖。玄奘聞。日月麗天。既分暉於戸
T2103_.52.0262b23: 牖。江河紀地。亦流潤於巖崖。雲和廣樂。不
T2103_.52.0262b24: 祕響於聾昧。金璧奇珍。豈韜彩於愚瞽。敢
T2103_.52.0262b25: 縁斯理重以干祈。伏乞。雷雨曲垂。天文俯
T2103_.52.0262b26: 照。配兩儀而同久。與二曜而倶懸。然則鷲
T2103_.52.0262b27: 嶺微言。假神筆而弘遠。雞園奧義。託英詞
T2103_.52.0262b28: 而宣暢。豈止區區梵衆獨荷恩榮。亦使蠢
T2103_.52.0262b29: 蠢迷生方超塵累而已。謹奉表奏以聞。謹
T2103_.52.0262c01: 言。勅遂許焉。謂駙馬高履行曰。汝前請朕
T2103_.52.0262c02: 爲汝父作碑。今氣力不如昔。願作功徳爲
T2103_.52.0262c03: 法師作序。不能作碑汝知之。貞觀二十二
T2103_.52.0262c04: 年幸玉華宮。追奘至。問翻何經論。答正翻
T2103_.52.0262c05: 瑜伽。上問何聖所作。明何等義。具答已。令
T2103_.52.0262c06: 取論自披閲。遂下勅新翻經論寫九本。頒
T2103_.52.0262c07: 與雍洛相兗荊楊等九大州。奘又請經題。
T2103_.52.0262c08: 上乃出之名大唐三藏聖教序。於明月殿
T2103_.52.0262c09: 命弘文館學士上官儀對群僚讀之
T2103_.52.0262c10: ◎謝皇太子聖教序述啓釋玄奘
T2103_.52.0262c11: 玄奘聞。七曜摛光。憑高天而散景。九河灑
T2103_.52.0262c12: 潤。因厚地以通流。是知相資之美處物既
T2103_.52.0262c13: 然。演法依人理在無惑。伏惟。皇太子殿下。
T2103_.52.0262c14: 發揮睿藻。再述天文。讃美大乘莊嚴實相。
T2103_.52.0262c15: 珠迴玉轉霞爛錦舒。將日月而聯華。與咸
T2103_.52.0262c16: 英而合韻。玄奘輕生多幸。沐浴殊私。不任
T2103_.52.0262c17: 銘佩。奉啓陳謝。謹啓
T2103_.52.0262c18:
T2103_.52.0262c19:
T2103_.52.0262c20:
T2103_.52.0262c21:廣弘明集卷第二十三
T2103_.52.0262c22: ＊大唐西明寺沙門釋道宣撰
T2103_.52.0262c23: 僧行篇第五
T2103_.52.0262c24: 序曰。夫論僧者六和爲體。謂戒見利及三業
T2103_.52.0262c25: 也。是以道洽幽明。徳通賢聖。開物成務則福
T2103_.52.0262c26: 被人天。導解律儀則化垂空有並由式敬六
T2103_.52.0262c27: 和揚明三寶。内蕩四魔之弊。外傾八慢之幢。
T2103_.52.0262c28: 遂使三千圍内咸禀僧規。六萬遐年倶遵聲
T2103_.52.0262c29: 教。非僧弘御孰振斯哉。然則道渉
隆。岠百
T2103_.52.0246a02: 末特繕嘉題。僧等荷鎔施之恩。緘紹隆之
T2103_.52.0246a03: 澤。爰初肅召載惕中襟。伏以
T2103_.52.0246a04: 聖旨難晞玄津罕渉。空思側管。嗟混沌之未
T2103_.52.0246a05: 開。寔頼呌閽。時象罔其如得。蘭臺太史兼左
T2103_.52.0246a06: 侍極應山縣開國侯某。奬鑒弗疲閲覽無滯。
T2103_.52.0246a07: 乃相與搴恕林之英萼。繳耆山之迅羽。搜八
T2103_.52.0246a08: 藏之殊詮。控三點之靈液。用成一部勒爲十
T2103_.52.0246a09: 卷。較其精詣事絶稱言。然以教海既冲法門
T2103_.52.0246a10: 猶廣。雖要妙之旨已具前修。而博贍之文終
T2103_.52.0246a11: 資別録。竊以登荊山者思有獻於連城。遊楚
T2103_.52.0246a12: 濱者願納貢於＊苞匭。況龍宮逸寶照爛於情
T2103_.52.0246a13: 田。鹿苑遺芳芬葩於字葉。苟懷貞藹孰忘薦
T2103_.52.0246a14: 奉。加以成貸有循明規在屬。方四披簡
T2103_.52.0246a15: 則琳瑯畢炫。擬之區別則蘭菊自分。有導斯
T2103_.52.0246a16: 來。譬東瀛之沃澮。各歸所應。類南籥之宮徴。
T2103_.52.0246a17: 以義相屬凡逮十章。章分上下成二十卷。
T2103_.52.0246a18: 經尋一千五百餘軸。義列三百六十餘條。所
T2103_.52.0246a19: 建十章輒成四例。初二立眞俗之境。次雙明
T2103_.52.0246a20: 染淨之由。中四坦修證之塗。後兩垂汲引之
T2103_.52.0246a21: 範。相次爲叙各隷多目。俾大義粲然至言罔
T2103_.52.0246a22: 墜。曖千門之列敞。侈百隧之兼儲。同夫曉
T2103_.52.0246a23: 宿編。珠誠不倫而磊落。春叢綴錦諒非工而
T2103_.52.0246a24: 彬布。寔由玄覽深契。故使奧旨冥歸。伊其不
T2103_.52.0246a25: 紊抑有憑矣。然則一毛可以知鳳彩。故所録
T2103_.52.0246a26: 未多。雙飛不足罄鳧洲。故餘美難極。既限
T2103_.52.0246a27: 金口之誨。良無玉屑之譏。其間掎削豪芒斟
T2103_.52.0246a28: 酌去取。恐貽謬於千里。毎加審於三復。粤
T2103_.52.0246a29: 以龍朔三年五月十七日首奉綸言。迄今麟
T2103_.52.0246b01: 徳元年五月四日。前後二部汗青畢具。前則
T2103_.52.0246b02: 簡而能暢。後則博而無雜。庶可以振釋網之
T2103_.52.0246b03: 宏綱。總法門之要鍵。開息心之勝躅。備多聞
T2103_.52.0246b04: 之靈囿。伏願醍醐上味永沃宸衷。般若明珠
T2103_.52.0246b05: 長輝睿握。斯文不墜。眞宗與日月倶懸。茲福
T2103_.52.0246b06: 無疆。寶祚將穹壤齊固云爾
T2103_.52.0246b07: 禪林妙記後集總目凡十章
T2103_.52.0246b08: 一眞性 二假縁 三流染 四即淨 五觀
T2103_.52.0246b09: 門 六行法 七乘位 八極果 九教力
T2103_.52.0246b10: 十化功
T2103_.52.0246b11: 右一一章管多法聚
T2103_.52.0246b12: 法苑珠林序 朝議大夫行中臺司元大夫
T2103_.52.0246b13: 隴西李儼字仲思撰
T2103_.52.0246b14: 自夫六爻爰起八卦成列。肇有書契。昭乎訓
T2103_.52.0246b15: 典。鳳篆龍圖金簡玉字。百家異轍萬卷分區。
T2103_.52.0246b16: 雖理究精微言殫物範。而紀情括性未出於
T2103_.52.0246b17: 寰中。原始要終詎該於俗外。亦有藏史之説
T2103_.52.0246b18: 園吏之談。寶經浮誕錦籍紆怪。同鏤氷而無
T2103_.52.0246b19: 成。若書空而匪實。與夫貫華妙旨寫葉玄
T2103_.52.0246b20: 詞。二乘之宏博八藏之沈祕。競以淺深較其
T2103_.52.0246b21: 優劣。亦猶蟻垤之小比峻於嵩華。牛涔之微
T2103_.52.0246b22: 爭長於江漢。夫其顯了之義隱密之規。解脱
T2103_.52.0246b23: 之門總持之苑。前際後際並契眞如。初心末
T2103_.52.0246b24: 心咸歸正覺。導迷生於慾海。情塵共心垢同
T2103_.52.0246b25: 消。引窮子於慈室。衣寶與髻珠雙至。化溢
T2103_.52.0246b26: 恒沙之境。功被微塵之劫。大哉至矣。不可得
T2103_.52.0246b27: 而稱焉。洎偕雨徴周佩日通漢。蔡愔西渉竺
T2103_.52.0246b28: 蘭東遊。金口之詞寶臺之旨。盈縑積籀被乎
T2103_.52.0246b29: 中域。而卷軸繁夥條流深曠。實相眞源卒
T2103_.52.0246c01: 難詳覽。曁我皇唐造物聖上君臨。玄教聿宣
T2103_.52.0246c02: 緇徒允合。傳輝寫液照潤區宇。梵響誦音喝
T2103_.52.0246c03: 咽都甸。弘宣之盛指喩難極。屬有西明大徳
T2103_.52.0246c04: 道世法師者字玄惲。釋門之領袖也。幼嶷聚
T2103_.52.0246c05: 砂。落飾綵衣之歳。慈殷接蟻。資成具受之壇。
T2103_.52.0246c06: 戒品圓明。與呑珠而等護。律儀精曉。隨照鏡
T2103_.52.0246c07: 而同欣。愛慕大乘洞明實相。爰以英博召居
T2103_.52.0246c08: 西明。遂以五部餘＊閑三藏遍覽。以爲古今綿
T2103_.52.0246c09: 代制作多人。雖雅趣佳詞無足於＊博記。所
T2103_.52.0246c10: 以搴文囿之菁華。嗅大義之瞻蔔。以類編録。
T2103_.52.0246c11: 號曰法苑珠林。總一百篇。勒成十帙。義豐文
T2103_.52.0246c12: 約。紐虞氏之博要。跡宣道鏡。晞祐上之弘明。
T2103_.52.0246c13: 其言以美其道斯著。擧至賾而無遺。包妙門
T2103_.52.0246c14: 而必盡。粤以
T2103_.52.0246c15: 大唐麟徳三年歳在攝提律惟沽洗三月
T2103_.52.0246c16: 十日。纂集斯畢。庶使緝玄詞者探卷而得意
T2103_.52.0246c17: 珠。軌正道者披文而飮甘露。繹之以知微。觀
T2103_.52.0246c18: 之而覩隩。與環景而齊照。將琁穹而共久
T2103_.52.0246c19: 廣弘明集卷第二十
T2103_.52.0246c20:
T2103_.52.0246c21:
T2103_.52.0246c22:
T2103_.52.0246c23:
T2103_.52.0246c24: 大唐西明寺沙門釋道宣撰
T2103_.52.0246c25: 法義篇第四之四
| T2103_.52.0246c26: | 梁昭明太子答雲法師請講書三首 | 并啓 答 |
| T2103_.52.0246c28: | 諦義章 南澗寺釋慧超論諮二諦義 | 往反 六番 |
| T2103_.52.0246c29: | 晋安王綱諮二諦義旨 | 往反五番 | 招提寺釋 |
| T2103_.52.0247a01: | 慧琰諮二諦義 | 往反四番 | 栖玄寺釋曇宗諮 |
| T2103_.52.0247a02: | 二諦義 | 往反四番 | 中郎王規諮二諦義旨 | 往反 四番 |
| T2103_.52.0247a03: | 靈根寺釋僧遷諮二諦義 | 往反四番 | 羅平 |
| T2103_.52.0247a04: | 候蕭正立諮二諦義旨 | 往反四番 | 衡山候蕭 |
| T2103_.52.0247a05: | 恭諮二諦義旨 | 往反四番 | 中興寺釋僧懷諮 |
| T2103_.52.0247a06: | 二諦義 | 往反四番 | 始興王第四男蕭映諮二 |
| T2103_.52.0247a07: | 諦義旨 | 往反四番 | 呉平王世子蕭勵諮二諦 |
| T2103_.52.0247a08: | 義旨 | 往反五番大博學 讀書三萬餘卷也 | 宋熙寺釋慧令諮二 |
| T2103_.52.0247a09: | 諦義 | 往反四番 | 始興王第五男蕭曄諮二諦 |
| T2103_.52.0247a10: | 義旨 | 往反五番 | 興皇寺釋法宣諮二諦義 |
| T2103_.52.0247a11: | 往反三番 | 程郷候蕭祇諮二諦義旨 | 往反 四番 |
| T2103_.52.0247a12: | 光宅寺釋法雲諮二諦義 | 往反四番 | 靈根寺 |
| T2103_.52.0247a13: | 釋慧令諮二諦義 | 往反五番 | 湘宮寺釋慧興 |
| T2103_.52.0247a14: | 諮二諦義 | 往反三番 | 莊嚴寺釋僧旻諮二諦 |
| T2103_.52.0247a15: | 義 | 往反四番 | 宣武寺釋法寵諮二諦義 | 往反 四番 |
| T2103_.52.0247a16: | 建業寺釋僧愍諮二諦義 | 往反二番 | 光宅寺 |
| T2103_.52.0247a17: | 釋敬脱諮二諦義 | 往反五番 | 昭明太子令旨 |
| T2103_.52.0247a19: | 往反五番 | 光宅寺釋法雲諮法身義 | 往反五番 |
| T2103_.52.0247a20: | 莊嚴寺釋僧旻諮法身義 | 往反五番 | 宣武寺 |
| T2103_.52.0247a21: | 釋法寵諮法身義 | 往反五番 | 靈根寺釋慧令諮 |
| T2103_.52.0247a22: | 法身義 | 往反五番 | 靈味寺釋靜安諮法身義 |
| T2103_.52.0247a23: | 往反五番 | 謝勅遣主書看講啓 謝勅問解講 |
T2103_.52.0247a25: 齎制旨大集經講疏啓 晋安王與廣信候
T2103_.52.0247a26: 書述聽講事 晋安王與廣信候書重述内
T2103_.52.0247a27: 教 廣信候蕭映答王心要
T2103_.52.0247a28: 答雲法師請開講書 梁昭明太子統
T2103_.52.0247a29: 覽近示。知欲見令道義。夫釋教凝深至理淵
T2103_.52.0247b01: 粹。一相之道杳然難測。不二之門寂焉無響。
T2103_.52.0247b02: 自非深逹玄宗精解妙義。若斯之處豈易輕
T2103_.52.0247b03: 辨。至於宣揚正教。在乎利物耳。弟子之於内
T2103_.52.0247b04: 義。誠自好之樂之。然鉤深致遠。多所未悉。爲
T2103_.52.0247b05: 利之理。蓋何足論。諸僧並入法門。遊道日廣。
T2103_.52.0247b06: 至於法師。彌不俟説。云欲見餐禀。良所未喩。
T2103_.52.0247b07: 想得此意。不復多云。統和南
T2103_.52.0247b08: 釋法雲啓。殿下以生知上識。精義入神。自
T2103_.52.0247b09: 然勝辯。妙談出俗。毎一往復闔筵心醉。眞令
T2103_.52.0247b10: 諸天讃善。實使釋梵雨華。貧道雖幼知向方。
T2103_.52.0247b11: 而長無成業。簉之濫吹聖明。而識慚無退者。
T2103_.52.0247b12: 豈不願餐幽致。敢祈仰者。誠在希聞妙説。今
T2103_.52.0247b13: 猥蒙答旨。未許群情。退思輕脱用深悚懼。渇
T2103_.52.0247b14: 仰有實飢虚非假。循思檢願重以祈聞。唯希
T2103_.52.0247b15: 甘露當開。用得永祛鄙吝。伏願四弘本誓。曲
T2103_.52.0247b16: 允三請。殷勤謹啓
T2103_.52.0247b17: 重覽來示。知猶欲令述義。不辨爲利具如
T2103_.52.0247b18: 前言。甘露之開彌慚來説。若止是略標義宗。
T2103_.52.0247b19: 無爲不爾。但愧以魚目擬法師之夜光耳。統
T2103_.52.0247b20: 和南
T2103_.52.0247b21: 謝勅齎水犀如意啓
T2103_.52.0247b22: 臣統啓。應勅左右佰佛掌。奉宣勅旨。垂齎
T2103_.52.0247b23: 水犀如意一柄。式是道義所須。白玉照采方
T2103_.52.0247b24: 斯非貴。珊瑚挺質匹此未珍。雕剞既成先被
T2103_.52.0247b25: 庸薄。如蒙漢帝之簪。似獲趙堯之印。謹仰承
T2103_.52.0247b26: 威神陳諸講席。方使歡喜羅漢懷棄缽之嗟。
T2103_.52.0247b27: 王式碩儒折驪駒之＊辯。熊飾寶刀。子桓恧
T2103_.52.0247b28: 其大齎。犛牛輕拂。張敞慚其舊儀。殊恩特降
T2103_.52.0247b29: 伏深荷躍。不任下情。謹啓事以聞。謹啓
| T2103_.52.0247c01: | 令旨解二諦義 | 并答 問 |
T2103_.52.0247c03: 道之方。其由非一。擧要論之不出境智。或時
T2103_.52.0247c04: 以境明義。或時以智顯行。至於二諦即是就
T2103_.52.0247c05: 境明義。若迷其方三有不絶。若逹其致萬累
T2103_.52.0247c06: 斯遣。所言二諦者。一是眞諦。二名俗諦。眞諦
T2103_.52.0247c07: 亦名第一義諦。俗諦亦名世諦。眞諦俗諦以
T2103_.52.0247c08: 定體立名。第一義諦世諦以褒貶立目。若以
T2103_.52.0247c09: 次第言説。應云一眞諦。二俗諦。一與二合。數
T2103_.52.0247c10: 則爲三。非直數過於二。亦名有前後。於義非
T2103_.52.0247c11: 便。眞既不因俗而有。俗亦不由眞而生。正可
T2103_.52.0247c12: 得言一眞一俗。眞者是實義。即是平等更無
T2103_.52.0247c13: 異法。能爲雜間。俗者即是集義。此法得生。浮
T2103_.52.0247c14: 僞起作。第一義者。就無生境中別立美名。言
T2103_.52.0247c15: 此法最勝最妙無能及者。世者以隔別爲義。
T2103_.52.0247c16: 生滅流動無有住相。涅槃經言。出世人所知
T2103_.52.0247c17: 名第一義諦。世人所知名爲世諦。此即文證
T2103_.52.0247c18: 褒貶之理。二諦立名差別不同。眞俗世等以
T2103_.52.0247c19: 一義説。第一義諦以二義説。正言此理徳既
T2103_.52.0247c20: 第一義亦第一。世既浮僞更無有義。所以但
T2103_.52.0247c21: 立世名。諦者以審實爲義。眞諦審實是眞。俗
T2103_.52.0247c22: 諦審實是俗。眞諦離有離無。俗諦即有即無。
T2103_.52.0247c23: 即有即無斯是假名。離有離無此爲中道。眞
T2103_.52.0247c24: 是中道。以不生爲體。俗既假名。以生法爲
T2103_.52.0247c25: 體
T2103_.52.0247c26: 南澗寺慧超諮曰。浮僞起作名之爲俗。離於
T2103_.52.0247c27: 有無名之爲眞。未審浮僞爲當與眞一體爲
T2103_.52.0247c28: 當有異。令旨答曰。世人所知生法爲體。出世
T2103_.52.0247c29: 人所知不生爲體。依人作論。應如是説。若論
T2103_.52.0248a01: 眞即有是空。俗指空爲有。依此義明不得別
T2103_.52.0248a02: 異。又諮。眞俗既云一體。未審眞諦亦有起動。
T2103_.52.0248a03: 爲當起動自動不關眞諦。令旨又答。眞理寂
T2103_.52.0248a04: 然無起動相。凡夫惑識自横見起動。又諮。未
T2103_.52.0248a05: 審有起動而凡夫横見。無起動而凡夫横見。
T2103_.52.0248a06: 令旨又答。若有起動則不名横見。以無動而
T2103_.52.0248a07: 見動所以是横見。又諮。若法無起動則唯應
T2103_.52.0248a08: 一諦。令旨又答。此理常寂此自一諦。横見起
T2103_.52.0248a09: 動復是一諦。准應有兩不得言一。又諮。爲
T2103_.52.0248a10: 有横見爲無横見。令旨又答。依人爲語有此
T2103_.52.0248a11: 横見。又諮。若依人語故有横見。依法爲談不
T2103_.52.0248a12: 應見動。令旨又答。法乃無動。不妨横者自見
T2103_.52.0248a13: 其動
T2103_.52.0248a14: 丹陽尹晋安王蕭綱諮曰。解旨依人爲辨有
T2103_.52.0248a15: 生不生。未審浮虚之與不生。只是一體爲當
T2103_.52.0248a16: 有異。令旨答曰。凡情所見見其起動。聖人所
T2103_.52.0248a17: 見見其不生。依仁爲論乃是異體。若語相即
T2103_.52.0248a18: 則不成異。具如向釋不復多論。又諮。若眞不
T2103_.52.0248a19: 異俗。俗不異眞。豈得俗人所見生法爲體。聖
T2103_.52.0248a20: 人所見不生爲體。令旨答。即俗知眞。即眞
T2103_.52.0248a21: 見俗。就此爲談自成無異。約人辨見自有生
T2103_.52.0248a22: 不生殊。又諮。未審俗諦之體既云浮幻。何得
T2103_.52.0248a23: 於眞實之中見此浮幻。令旨答。眞實之體自
T2103_.52.0248a24: 無浮幻。惑者横構。謂之爲有。無傷眞實體自
T2103_.52.0248a25: 虚玄。又諮。聖人所見見不流動。凡夫所見自
T2103_.52.0248a26: 見流動。既流不流異。愚謂不得爲一。令旨答。
T2103_.52.0248a27: 不謂流不流各是一體。正言凡夫於不流之
T2103_.52.0248a28: 中横見此流。以是爲論可得成一。又諮。眞寂
T2103_.52.0248a29: 之體本自不流。凡夫見流不離眞體。然則但
T2103_.52.0248b01: 有一眞不成二諦。令旨答。體恒相即理不得
T2103_.52.0248b02: 異。但凡見浮虚聖覩眞寂。約彼凡聖可得立
T2103_.52.0248b03: 二諦名
T2103_.52.0248b04: 招提寺慧琰諮曰。凡夫見俗以生法爲體。聖
T2103_.52.0248b05: 人見眞以不生爲體。未審生與不生。但見其
T2103_.52.0248b06: 異復依何義而得辨一。令旨答曰。凡夫人於
T2103_.52.0248b07: 無搆有。聖人即有＊辨無。有無相即此談一
T2103_.52.0248b08: 體。又諮。未審此得談一。一何所名。令旨答。
T2103_.52.0248b09: 正以有不異無無不異有。故名爲一更無異
T2103_.52.0248b10: 名。又諮。若無不異有。有不異無。但見其一。
T2103_.52.0248b11: 云何爲二。令旨答。凡夫見有聖人見無。兩見
T2103_.52.0248b12: 既分以茲成二。又諮。聖人見無無可稱諦。
T2103_.52.0248b13: 凡夫見有何得稱諦。令旨答。聖人見無在聖
T2103_.52.0248b14: 爲諦。凡夫審謂爲有。故於凡爲諦
T2103_.52.0248b15: 棲玄寺曇宗諮曰。聖人爲見世諦爲不見世
T2103_.52.0248b16: 諦。令旨答曰。聖人知凡人見有世諦。若論
T2103_.52.0248b17: 聖人不復見此。又諮。聖人既不見世諦。云何
T2103_.52.0248b18: 以世諦教化衆生。令旨答。聖人無惑自不見
T2103_.52.0248b19: 世諦。無妨聖＊人知凡夫所見。故曲隨物情説
T2103_.52.0248b20: 有二諦。又諮。聖人知凡見世諦。即此凡夫不。
T2103_.52.0248b21: 令旨答。此凡即是世諦。聖人亦不見此凡。又
T2103_.52.0248b22: 諮。聖既不見凡。焉知凡見世諦。令旨答。聖雖
T2103_.52.0248b23: 自無凡。亦能知有凡。自謂爲有。故曲赴其情
T2103_.52.0248b24: 爲説世諦
T2103_.52.0248b25: 司徒從事中郎王規諮曰。未審眞俗既不同。
T2103_.52.0248b26: 豈得相即之義。令旨答。聖人所得自見其無。
T2103_.52.0248b27: 凡人所得自見其有。見自不同。無妨俗不出
T2103_.52.0248b28: 眞外。又諮。未審既無異。質而有二義。爲當義
T2103_.52.0248b29: 離於體。爲當即義即體。令旨答。更不相出名
T2103_.52.0248c01: 爲一體。愚聖見殊自成異義。又諮。凡夫爲但
T2103_.52.0248c02: 見俗亦得見眞。令旨答。止得見俗不得見眞。
T2103_.52.0248c03: 又諮。體既相即寧不覩眞。令旨答。凡若見眞
T2103_.52.0248c04: 不應覩俗。覩俗既妄焉得見眞
T2103_.52.0248c05: 靈根寺僧遷諮曰。若第一以無過爲義。此是
T2103_.52.0248c06: 讃嘆之名。眞離於俗亦應是讃嘆之名。令旨
T2103_.52.0248c07: 答曰。即此體眞。不得言嘆。第一義諦既更立
T2103_.52.0248c08: 美名。所以是嘆。又諮。無勝我者既得稱讃嘆。
T2103_.52.0248c09: 我體即眞。何故非嘆。令旨答。無勝我者所以
T2103_.52.0248c10: 得稱讃。我體即眞亦是我眞。故非讃嘆。又
T2103_.52.0248c11: 諮。我無過者。所以得稱讃嘆。我是不僞何得
T2103_.52.0248c12: 非讃。令旨答。不僞眞是當體之名。如人體
T2103_.52.0248c13: 義謂之解義。正足稱其實體。豈成讃嘆。又諮。
T2103_.52.0248c14: 此法無能出者。焉得即是讃嘆。令旨答。既云
T2103_.52.0248c15: 無出。非讃如何
T2103_.52.0248c16: 羅平侯蕭正立諮曰。未審俗諦是生法以不。
T2103_.52.0248c17: 令旨答曰。俗諦之體正是生法。又諮。俗既横
T2103_.52.0248c18: 見。何得有生。令旨答。横見爲有。所以有生。
T2103_.52.0248c19: 又諮。横見爲有。實自無法。實既無法説何爲
T2103_.52.0248c20: 生。令旨答。即此生法名爲横見。亦即此横見
T2103_.52.0248c21: 名爲生法。又諮。若是横見不應有生。若必有
T2103_.52.0248c22: 生名何横見。令旨答。既云横見。實自無生。
T2103_.52.0248c23: 但横見爲有。有此横生
T2103_.52.0248c24: 衡山侯蕭恭諮曰。未審第一義諦既有義目。
T2103_.52.0248c25: 何故世諦獨無義名。令旨答曰。世既浮俗無
T2103_.52.0248c26: 義可辨。又諮。若無義可辨。何以稱諦。令旨
T2103_.52.0248c27: 答。凡俗審見。故立諦名。又諮。若凡俗見有
T2103_.52.0248c28: 得受諦名。亦應凡俗見有得安義字。令旨答。
T2103_.52.0248c29: 凡俗審見。故諦名可立。浮俗無義。何得強字
T2103_.52.0249a01: 爲義。又諮。浮俗雖無實義。不無浮俗之義。既
T2103_.52.0249a02: 有此浮俗。何得不受義名。令旨答。正以浮俗
T2103_.52.0249a03: 故無義可＊辨。若有義可＊辨何名浮俗
T2103_.52.0249a04: 中興寺僧懷諮曰。令旨解言。眞不離俗。俗不
T2103_.52.0249a05: 離眞。未審眞是無相。俗是有相。相無相殊。
T2103_.52.0249a06: 何得同體。令旨答曰。相與無相此處不同。但
T2103_.52.0249a07: 凡所見有。即是聖所見無。以此爲論。可得無
T2103_.52.0249a08: 別。又諮。既是一法。云何得見爲兩。見既有兩
T2103_.52.0249a09: 豈是一法。令旨答。理乃不兩。隨物所見。故得
T2103_.52.0249a10: 有兩。又諮。見既有兩。豈不相違。令旨答。法
T2103_.52.0249a11: 若實兩。可得相違。法常不兩。人見自兩。就此
T2103_.52.0249a12: 作論。焉得相乖。又諮。人見有兩。可説兩人。
T2103_.52.0249a13: 理既是一。豈得有兩。令旨答。理雖不兩而約
T2103_.52.0249a14: 人成兩
T2103_.52.0249a15: 始興王第四男蕭映諮曰。第一義諦其義第
T2103_.52.0249a16: 一。徳亦第一不。令旨答曰。義既第一。徳亦
T2103_.52.0249a17: 第一。又諮。直言第一。已苞徳義。何得復加
T2103_.52.0249a18: 義字以致繁復。令旨答。直言第一在義猶
T2103_.52.0249a19: 昧。第一見義可得盡美。又諮。若加以義字可
T2103_.52.0249a20: 得盡美。何不加以徳字可得盡美。令旨答。第
T2103_.52.0249a21: 一是徳。豈待復加。但加義字則徳義雙美。又
T2103_.52.0249a22: 諮。直稱第一足見其美。偏加義字似有所局。
T2103_.52.0249a23: 令旨答。第一表徳。復加義字。二美倶陳。豈有
T2103_.52.0249a24: 所局
T2103_.52.0249a25: 呉平世子蕭勵諮曰。通旨云。第一義諦世
T2103_.52.0249a26: 諦。褒貶立名。眞俗二諦定體立名。尋眞諦之
T2103_.52.0249a27: 理既妙絶言慮。未審云何有定體之旨。令旨
T2103_.52.0249a28: 答曰。談其無相無眞不眞。寄名相説以眞定
T2103_.52.0249a29: 體。又諮。若眞諦無體。今寄言＊辨體。未審眞
T2103_.52.0249b01: 諦無相。何不寄言辨相。令旨答。寄言辯體猶
T2103_.52.0249b02: 恐貶徳。若復寄言辯相則有累虚玄。又諮。眞
T2103_.52.0249b03: 諦玄虚離於言説。今既稱有眞。豈非寄言辯
T2103_.52.0249b04: 相。令旨答。寄有此名。名自是相。無傷此理無
T2103_.52.0249b05: 相虚寂。又諮。未審此寄言辯體。爲是當理爲
T2103_.52.0249b06: 不當理。令旨答。無名而説名不全當理。又
T2103_.52.0249b07: 諮。若寄言辯名。名不當理。未審此寄將何所
T2103_.52.0249b08: 説。令旨答。雖不當理。爲接引衆生須名相
T2103_.52.0249b09: 説
T2103_.52.0249b10: 宋熙寺慧令諮曰。眞諦以不生爲體。俗諦以
T2103_.52.0249b11: 生法爲體。而言不生即生。生即不生。爲當體
T2103_.52.0249b12: 中相即。爲當義中相即。令旨答云。體中相即。
T2103_.52.0249b13: 義不相即。又諮。義既不即。體云何即。令旨
T2103_.52.0249b14: 答。凡見其有。聖覩其無。約見成異。就體恒
T2103_.52.0249b15: 即。又諮。體既無兩何事須即。令旨答。若體
T2103_.52.0249b16: 無別兩縁見有兩。見既兩異須明體即。又諮。
T2103_.52.0249b17: 若如解旨。果是就人明即。令旨答。約人見爲
T2103_.52.0249b18: 二。二諦所以名生。就人見明即此亦大妨｣
T2103_.52.0249b19: 始興王第五男蕭曄諮曰。眞諦稱眞。是實眞
T2103_.52.0249b20: 不。令旨答曰。得是實眞。又諮。菩薩會眞之
T2103_.52.0249b21: 時。爲忘俗忘眞不。令旨答。忘俗忘眞。故説會
T2103_.52.0249b22: 眞。又諮。若忘俗忘眞故説會眞。忘俗忘眞何
T2103_.52.0249b23: 謂實眞。令旨答。若存俗存眞何謂實眞。正由
T2103_.52.0249b24: 兩遣故謂實眞。又諮。若忘俗忘眞而是實眞。
T2103_.52.0249b25: 亦應忘眞忘俗而是實俗。令旨答。忘俗忘眞
T2103_.52.0249b26: 所以見眞。忘眞忘俗彌見非俗。又諮。菩薩會
T2103_.52.0249b27: 眞。既忘俗忘眞。今呼實眞便成乖理。令旨答。
T2103_.52.0249b28: 假呼實眞。終自忘眞。兩忘稱實。何謂乖理｣
T2103_.52.0249b29: 興皇寺法宣諮曰。義旨云。俗諦是有是無故
T2103_.52.0249c01: 以生法爲體。未審有法有體可得稱生。無是
T2103_.52.0249c02: 無法。云何得有生義。令旨答曰。俗諦有無相
T2103_.52.0249c03: 待而立。既是相待故並得稱生。又諮。若有無
T2103_.52.0249c04: 兩法並稱爲生。生義既一。則有無無異。令旨
T2103_.52.0249c05: 答。倶是凡夫所見故生義得同是有是無。焉
T2103_.52.0249c06: 得不異。又諮。若有無果別。應有生不生。令旨
T2103_.52.0249c07: 答。既相待立名。故同一生義
T2103_.52.0249c08: 程郷侯蕭祇諮曰。未審第一之名。是形待以
T2103_.52.0249c09: 不。令旨答曰。正是形待。又諮。第一無相有
T2103_.52.0249c10: 何形待。令旨答。既云第一。豈得非待。又諮。
T2103_.52.0249c11: 第一是待。既稱第一。世諦待於第一。何不名
T2103_.52.0249c12: 爲第二。若俗諦是待而不稱第二。亦應眞諦
T2103_.52.0249c13: 是待不名第一。令旨答。若稱第一是待。於義
T2103_.52.0249c14: 已足。無假説俗。第二方成相待。又諮。若世諦
T2103_.52.0249c15: 之名不稱第二。則第一之稱無所形待。令旨
T2103_.52.0249c16: 答。第一褒眞。既云相待。世名是待。直置可
T2103_.52.0249c17: 知
T2103_.52.0249c18: 光宅寺法雲諮曰。聖人所知之境。此是眞諦。
T2103_.52.0249c19: 未審能知之智。爲是眞諦。爲是俗諦。令旨答
T2103_.52.0249c20: 曰。能知是智。所知是境。智來冥境得言即眞。
T2103_.52.0249c21: 又諮。有智之人。爲是眞諦。爲是俗諦。令旨
T2103_.52.0249c22: 答。若呼有智之人即是俗諦。又諮。未審俗諦
T2103_.52.0249c23: 之人。何得有眞諦之智。令旨答。聖人能忘於
T2103_.52.0249c24: 俗。所以得有眞智。又諮。此人既冥無生。亦應
T2103_.52.0249c25: 不得稱人。令旨答。冥於無生不得言人。寄名
T2103_.52.0249c26: 相説常自有人
T2103_.52.0249c27: 靈根寺慧令諮曰。爲於眞諦中見有。爲俗諦
T2103_.52.0249c28: 中見有。令旨答曰。於眞諦中横見有俗。又諮。
T2103_.52.0249c29: 俗諦之有爲實爲虚。令旨答。是虚妄之有。又
T2103_.52.0250a01: 諮。爲當見妄。爲當見有。令旨答。見於妄有。
T2103_.52.0250a02: 又諮。無名相中何得見有名相。令旨答。於無
T2103_.52.0250a03: 名相見有名相。所以妄有。又諮。於無名相妄
T2103_.52.0250a04: 見爲有。譬如火熱。惑者言冷。得就熱中有冷
T2103_.52.0250a05: 相不。若於無相而有名相。亦於火中應有此
T2103_.52.0250a06: 冷。令旨答。火自常熱妄見有冷。此自惑不
T2103_.52.0250a07: 嘗異
T2103_.52.0250a08: 湘宮寺慧興諮曰。凡夫之惑。爲當但於眞有
T2103_.52.0250a09: 迷。於俗亦迷。令旨答曰。於眞見有。此是迷
T2103_.52.0250a10: 眞。既見有俗不成迷俗。又諮。若使解俗便成
T2103_.52.0250a11: 解眞。若不解眞豈得解俗。令旨答。眞理虚寂
T2103_.52.0250a12: 惑心不解。雖不解眞何妨解俗。又諮。此心不
T2103_.52.0250a13: 解眞。於眞可是惑。此心既解俗。於俗應非
T2103_.52.0250a14: 惑。令旨答。實而爲語通自是惑。＊辨俗森羅
T2103_.52.0250a15: 於俗中各解
T2103_.52.0250a16: 莊嚴寺僧旻諮曰。三十心中所得空解。爲是
T2103_.52.0250a17: 眞解。爲是俗解。令旨答。可名相似解。又諮。
T2103_.52.0250a18: 未審相似爲眞爲俗。令旨答。習觀無生不名
T2103_.52.0250a19: 俗解。未見無生不名眞解。又諮。若能照之智
T2103_.52.0250a20: 非眞非俗。亦應所照之境非眞非俗。若是非
T2103_.52.0250a21: 眞非俗則有三諦。令旨答。所照之境既即無
T2103_.52.0250a22: 生。無生是眞豈有三諦。又諮。若境即眞境。何
T2103_.52.0250a23: 不智即眞智。令旨答。未見無生故非眞智。何
T2103_.52.0250a24: 妨此智未眞。而習觀眞境。豈得以智未眞而
T2103_.52.0250a25: 使境非眞境
T2103_.52.0250a26: 宣武寺法寵諮曰。眞諦不生不滅。俗諦有生
T2103_.52.0250a27: 有滅。眞俗兩義得言有異。談其法體只得是
T2103_.52.0250a28: 一。未審體從於義。亦得有二不。令旨答曰。體
T2103_.52.0250a29: 亦不得合從於義。又諮。未審就凡聖兩見得
T2103_.52.0250b01: 言兩義。亦就凡聖兩見得言兩體。令旨答。理
T2103_.52.0250b02: 不相異。所以云一。就凡聖兩見。得有二體之
T2103_.52.0250b03: 殊。又諮。若使凡者見有聖人見無。便應凡夫
T2103_.52.0250b04: 但見世諦有。聖人應見太虚無。令旨答。太虚
T2103_.52.0250b05: 亦非聖人所見。太虚得名由於相待。既由待
T2103_.52.0250b06: 生並凡所見。又諮。凡夫所見空有得言是一
T2103_.52.0250b07: 不。令旨答。就凡爲語有實異無。約聖作談無
T2103_.52.0250b08: 不異有
T2103_.52.0250b09: 建業寺僧愍諮曰。俗人解俗爲當解俗參差
T2103_.52.0250b10: 而言解俗。爲當見俗虚假而言解俗。令旨答
T2103_.52.0250b11: 曰。只是見俗參差而言解俗。又諮。俗諦不但
T2103_.52.0250b12: 參差。亦是虚妄。何故解參差而不解虚妄。令
T2103_.52.0250b13: 旨答。若使凡夫解虚妄。即是解眞不解虚妄。
T2103_.52.0250b14: 所以名爲解俗
T2103_.52.0250b15: 光宅寺敬脱諮曰。未審聖人見眞。爲當漸見。
T2103_.52.0250b16: 爲當頓見。令旨答曰。漸見。又諮。無相虚懷。
T2103_.52.0250b17: 一見此現萬相並寂。未審何故見眞得有由
T2103_.52.0250b18: 漸。令旨答曰。自凡之聖。解有淺深眞自虚
T2103_.52.0250b19: 寂。不妨見有由漸。又諮。未審一得無相並忘
T2103_.52.0250b20: 萬有。爲不悉忘。令旨答。一得無相萬有悉忘。
T2103_.52.0250b21: 又諮。一得無相忘萬有者。亦可一得虚懷窮
T2103_.52.0250b22: 彼眞境。不應漸見。令旨答。如來會寂自是窮
T2103_.52.0250b23: 眞。淺行聖人恒自漸見。又諮。若見眞有漸不
T2103_.52.0250b24: 可頓會。亦應漸忘萬有不可頓忘。令旨答。解
T2103_.52.0250b25: 有優劣故有漸見。忘懷無偏故萬有並寂
| T2103_.52.0250b26: | 令旨解法身義 | 并問 答 |
T2103_.52.0250b28: 不可以智知。不可以識識。豈是稱謂所能論
T2103_.52.0250b29: ＊辯。將欲顯理不容默然。故隨從言説。致有
T2103_.52.0250c01: 法身之稱。天竺云逹摩舍利。此土謂之法身。
T2103_.52.0250c02: 若以當體則是自性之目。若以言説則是相
T2103_.52.0250c03: 待立名。法者軌則爲旨。身者有體之義。軌則
T2103_.52.0250c04: 之體故曰法身。略就言説粗陳其體。是常住
T2103_.52.0250c05: 身。是金剛身。重加研覈其則不爾。若定是
T2103_.52.0250c06: 金＊剛即爲名相。定是常住。便成方所。所謂
T2103_.52.0250c07: 常住。本是寄名稱曰金剛。本是譬説。及談
T2103_.52.0250c08: 實體。則性同無生。故云佛身無爲不墮法。
T2103_.52.0250c09: 故涅槃經説。如來之身非身。是身無量無邊
T2103_.52.0250c10: 無有足迹。無知無形畢竟清淨。無知清淨而
T2103_.52.0250c11: 不可爲無垢。稱曰妙有而復非有。離無離有
T2103_.52.0250c12: 所謂法身
T2103_.52.0250c13: 招提寺慧琰諮曰。未審法身無相不應有體。
T2103_.52.0250c14: 何得用體以釋身義。令旨答。無名無相乃無
T2103_.52.0250c15: 體可論。寄以名相不無妙體。又諮。若寄以名
T2103_.52.0250c16: 相不無妙體。則寄以名相不成無相。令旨答。
T2103_.52.0250c17: 既云寄以名相。足明理實無相。又諮。若寄以
T2103_.52.0250c18: 名相而理實無相。理既無相云何有體。令旨
T2103_.52.0250c19: 答。寄言軌物何得無體。又諮。亦應寄言軌物。
T2103_.52.0250c20: 非復無相。令旨答。軌物義邊理非無相。所言
T2103_.52.0250c21: 無相本談妙體。又諮。眞實本來無相。正應以
T2103_.52.0250c22: 此軌物。何得隱斯眞實。強生言相。令旨答。眞
T2103_.52.0250c23: 實無相非近學所窺。是故接諸膚淺。必須寄
T2103_.52.0250c24: 以言相
T2103_.52.0250c25: 光宅寺法雲諮曰。未審法身常住。是萬行得
T2103_.52.0250c26: 不。令旨答曰。名相道中萬行所得。又諮。既爲
T2103_.52.0250c27: 萬行所得。豈言無相。若必無相豈爲萬行所
T2103_.52.0250c28: 得。令旨答。無名無相。何曾有得寄以名相假
T2103_.52.0250c29: 言有得。又諮。實有萬行實得佛果。安可以無
T2103_.52.0251a01: 相全無所得。令旨答。問者住心謂實有萬行。
T2103_.52.0251a02: 今謂萬行自空。豈有實果可得。又諮。現有衆
T2103_.52.0251a03: 生修習萬行。未審何故全謂爲無。令旨答。凡
T2103_.52.0251a04: 俗所見謂之爲有。理而檢之實無萬行。又諮。
T2103_.52.0251a05: 經説常住以爲妙有。如其假説何謂妙有。令
T2103_.52.0251a06: 旨答。寄以名相故説妙有。理絶名相何妙何
T2103_.52.0251a07: 有
T2103_.52.0251a08: 莊嚴寺僧旻諮曰。未審法身絶相。智不能知。
T2103_.52.0251a09: 絶相絶知。何得猶有身稱。令旨答曰。無名無
T2103_.52.0251a10: 相曾有何身。假名相説故曰法身。又諮。亦應
T2103_.52.0251a11: 假名相説是智所照。何得不可以智知。不可
T2103_.52.0251a12: 以識識。令旨答。亦得寄名慧眼所見。又諮。
T2103_.52.0251a13: 若慧眼能見。則可以智知。若智不能知。則慧
T2103_.52.0251a14: 眼無見。令旨答。慧眼無見。亦無法可見。又
T2103_.52.0251a15: 諮。若云無見有何法身。令旨答。理絶聞見實
T2103_.52.0251a16: 無法身。又諮。若無法身則無正覺。正覺既有。
T2103_.52.0251a17: 法身豈無。令旨答。恒是寄言故有正覺。正覺
T2103_.52.0251a18: 既在寄言。法身何得定有
T2103_.52.0251a19: 宣武寺法寵諮曰。未審法身之稱爲正在妙
T2103_.52.0251a20: 本。金姿丈六亦是法身。令旨答曰。通而爲論
T2103_.52.0251a21: 本迹皆是。別而爲語止在常住。又諮。若止在
T2103_.52.0251a22: 常住不應有身。若通取丈六。丈六何謂法身。
T2103_.52.0251a23: 令旨答。常住既有妙體。何得無身。丈六亦能
T2103_.52.0251a24: 軌物。故可通稱法身。又諮。若常住無累方稱
T2103_.52.0251a25: 法身。丈六有累何謂法身。令旨答。衆生注仰
T2103_.52.0251a26: 妄見丈六。丈六非有有何實累。又諮。若丈六
T2103_.52.0251a27: 非有指何爲身。令旨答。隨物見有謂有應身。
T2103_.52.0251a28: 又諮。既曰應身何謂法身。令旨答。通相爲辨
T2103_.52.0251a29: 故兼本迹。覈求實義不在金姿
T2103_.52.0251b01: 靈根寺慧令諮曰。未審爲以極智名曰法身。
T2103_.52.0251b02: 爲以絶相故曰法身。令旨答曰。無名無相是
T2103_.52.0251b03: 集藏法身。圓極智慧是實智法身。又諮。無
T2103_.52.0251b04: 名無相則無身不身。既有法身何謂無相。令
T2103_.52.0251b05: 旨答。正以無相故曰法身。又諮。若以無相故
T2103_.52.0251b06: 曰法身。則智慧名相非復法身。令旨答。既是
T2103_.52.0251b07: 無相智慧豈非法身。又諮。如其有身何名無
T2103_.52.0251b08: 相。若是無相何得有身。令旨答。於無名相假
T2103_.52.0251b09: 説法身。又諮。若假説法身正在名相。云何
T2103_.52.0251b10: 直指無相而謂法身。令旨答。既於無相假立
T2103_.52.0251b11: 名相。豈得異此無相而説法身靈味寺靜安
T2103_.52.0251b12: 諮曰。未審法身垂應以不。令旨答曰。法身
T2103_.52.0251b13: 無應。又諮。本以應化故稱法身。若無應化何
T2103_.52.0251b14: 謂法身。令旨答。本以軌則之體名爲法身。
T2103_.52.0251b15: 應化之談非今所執。又諮。若無應化云何可
T2103_.52.0251b16: 軌。既爲物軌豈無應化。令旨答。衆生注仰蒙
T2103_.52.0251b17: 益。故云能爲軌。化縁已畢何所應化。又諮。
T2103_.52.0251b18: 若能益衆生便成應化。若無應化何以益物。
T2103_.52.0251b19: 令旨答。能生注仰軌則自成。何勞至人俯應
T2103_.52.0251b20: 塵俗。又諮。既生注仰豈無應化。若無應化注
T2103_.52.0251b21: 仰何益。令旨答。正由世尊至極神妙特深。但
T2103_.52.0251b22: 令注仰自然蒙祐。若應而後益。何謂至神。不
T2103_.52.0251b23: 應而益。故成窮美。若必令實應與菩薩豈殊
T2103_.52.0251b24: 謝勅賚看講啓 梁昭明皇太子
T2103_.52.0251b25: 臣統啓。主書管萬安。奉宣勅旨。以臣今講竟
T2103_.52.0251b26: 曲垂勞問。伏以正言深奧總一群經。均斗杓
T2103_.52.0251b27: 以命四時。等太陽而照萬國。臣不涯庸淺輕
T2103_.52.0251b28: 敢奉宣莫惻天文徒觀玉府。慚悚交并寢興
T2103_.52.0251b29: 無嫈。仰降中使俯賚光臨。榮荷殊慈靡知啓
T2103_.52.0251c01: 處。不任下情。謹附啓事謝聞。謹啓
T2103_.52.0251c02: 謝勅參解講啓
T2103_.52.0251c03: 臣統啓。主書周昂。奉宣勅旨。垂參臣今解講。
T2103_.52.0251c04: 伏以至理希夷微言淵奧。非所能鑚仰。遂以
T2103_.52.0251c05: 無庸叨茲宣釋。將應讓齒。反降教胄之恩。
T2103_.52.0251c06: 允宜尚學。翻荷説經之詔。竊以挾八威之策。
T2103_.52.0251c07: 則神物莫干。服九丹之華。則仙徒可役。臣
T2103_.52.0251c08: 仰承皇威訓茲學侶。奉揚聖旨洞曉群儒。鼓
T2103_.52.0251c09: 冶異師陶鈞久滯。方使惠施恧其短長。公孫
T2103_.52.0251c10: 罷其堅白。王生挫＊辨既盡神氣。法開受屈
T2103_.52.0251c11: 永隱東峯。中使曲臨彌光函席。仰戴殊慈不
T2103_.52.0251c12: 知啓處。不任下情。謹奉啓事謝聞。謹啓
T2103_.52.0251c13: 謝勅賚制旨大涅槃經講疏啓
T2103_.52.0251c14: 臣統啓。後閤應勅木佛子。奉宣勅旨。垂賚
T2103_.52.0251c15: 制旨大般涅槃經講疏一部十帙合目百一
T2103_.52.0251c16: 卷。寒郷覩日未足稱奇。採藥逢仙曾何譬喜。
T2103_.52.0251c17: 臣伏以。六爻所明。至邃窮於幾象。四書所總。
T2103_.52.0251c18: 施命止於域中。豈有牢籠因果。辨斯寶城之
T2103_.52.0251c19: 教。網羅眞俗。開茲月滿之文。方當道洽大千
T2103_.52.0251c20: 化均百億。雲彌識種雨遍身田。豈復論唐帝
T2103_.52.0251c21: 龜書周王策府。何待刊寢槃盂屏黜丘素。
T2103_.52.0251c22: 甘露妙典先降殊恩。揣己循愚不勝慶荷。不
T2103_.52.0251c23: 任頂戴之至。謹奉啓謝聞
T2103_.52.0251c24: 謝勅賚制旨大集經講疏啓
T2103_.52.0251c25: 臣統啓。宣詔王慧寶。奉宣勅旨。垂賚制旨大
T2103_.52.0251c26: 集經講疏二帙十六卷。甘露入頂。慧水灌心。
T2103_.52.0251c27: 似闇遇明。如飢獲飽。伏以非色非欲二界同
T2103_.52.0251c28: 坊。匪文匪理三乘雲集。四＊辨言而未極。八
T2103_.52.0251c29: 聲闡而莫窮。俯應天機垂茲聖作。同眞如而
T2103_.52.0252a01: 無盡。與日月而倶懸。但觀寶舂山獲珠大海。
T2103_.52.0252a02: 臣實何能恒蒙誘被。張書谷筆豈足陳心。抗
T2103_.52.0252a03: 袖長言未申歌舞。不任喜荷之至。謹奉啓謝
T2103_.52.0252a04: 聞。謹啓
T2103_.52.0252a05: 答廣信侯書晋安王
T2103_.52.0252a06: 王白。仰承比往開善聽講涅槃。縱賞山中遊
T2103_.52.0252a07: 心人外。青松白霧處處可悦。奇峯怪石極目
T2103_.52.0252a08: 忘歸。加以法水晨流天華夜落。往而忘反。有
T2103_.52.0252a09: 會昔言。王牽物從務無由獨往。仰此高蹤寸
T2103_.52.0252a10: 心如結。謹白
T2103_.52.0252a11: 與廣信侯書晋安王
T2103_.52.0252a12: 王白。闊絶音旨毎用延結。風嚴寒勁願比怡
T2103_.52.0252a13: 和。伏承淨名法席親承金口。辭珍鹿苑理
T2103_.52.0252a14: 愜鷲山。微密祕藏於斯既隆。莊嚴道場自茲
T2103_.52.0252a15: 彌闡。豈止心燈夜炳。亦乃意蕊晨飛。況思
T2103_.52.0252a16: 弘明本長内教。今陪十善之車。開八政之
T2103_.52.0252a17: 路。流波若之水。洗意識之塵。以此春翹方
T2103_.52.0252a18: 爲秋實。王毎憶華林勝集亦叨末位。終朝竟
T2103_.52.0252a19: 夜沐浴妙言。至於席罷日餘退休増省。携手
T2103_.52.0252a20: 登臨兼展談笑。仰望九層俯窺百尺。金池動
T2103_.52.0252a21: 月玉樹含風。當於此時足稱法樂。今卷惟之
T2103_.52.0252a22: 部乘傳一隅。聞慧雨滂流喜躍充遍。徒挹懸
T2103_.52.0252a23: 河無由承禀。空無所有不瑩情靈。縁癡有
T2103_.52.0252a24: 愛自嗟難拔。兼下車以來義言蓋少。舊憶已
T2103_.52.0252a25: 盡新解未餐。既慚口誦復非心辯。永謝寫瓶
T2103_.52.0252a26: 終慚染疊。況慈雲既被智海亦深。影末波
T2103_.52.0252a27: 餘希時灑拂。但睽違轉積興言盈瞼。願加敬
T2103_.52.0252a28: 納。言不定意。謹白
T2103_.52.0252a29: 廣信縣開國侯蕭映。惶恐死罪。信至奉誨。
T2103_.52.0252b01: 清言兼紙文采巨麗。慰喩綢繆。比日寒霜慘
T2103_.52.0252b02: 切。伏願興居和悆。民富重殷無過抑損。下
T2103_.52.0252b03: 官智昏識闇學淺人凡。遂得擁卷璇階親奉
T2103_.52.0252b04: 教義。耳餐甘露心承制説。天思淵深叡情廣
T2103_.52.0252b05: 奧。三明一鑒。釋滯義於久迷。四＊辨既陳。闡
T2103_.52.0252b06: 難思而頓解。豈漢皇夢邇而梵響復弘。雖晋
T2103_.52.0252b07: 帝留心而微言始見。毎至夕趍瓊筵晨登朱
T2103_.52.0252b08: 陛。不曾不憶芳林勝集玄圃法座。殿下曳舃
T2103_.52.0252b09: 寶雲。或從容而問道。施裾博望。乍折角而解
T2103_.52.0252b10: 頤。于時謬齒末筵預聞清論。親奉話言數陪
T2103_.52.0252b11: 顏色。至於今者講席。殿下限同分陜。謬頒天
T2103_.52.0252b12: 奬猶及下官。誰不欽仁。寧無戀徳。傾心東注。
T2103_.52.0252b13: 恒以係仰爲先。下官蒙蔽久已仰慕。雖聞妙
T2103_.52.0252b14: 義愚心難啓。方欲馳鶩枌郷訪疑下席。忽逢
T2103_.52.0252b15: 令旨。垂覓波餘。尋讀戰遑俯仰慚恧。庶爲
T2103_.52.0252b16: 恩謔少泰下情。正當慈雲智海。翻以仰屬
T2103_.52.0252b17: 謝瓶。慚疊實歸庸菲。下官惑縁既積塵累未
T2103_.52.0252b18: 消。近攝衞乖方遂中途感疾。不得餐承究竟
T2103_.52.0252b19: 闕聞末品。徒自剋責終關縁運。不審比日何
T2103_.52.0252b20: 以怡神。披閲儒史無乃損悆。下官毎訪西郵
T2103_.52.0252b21: 備餐令徳。仰承觀囑於章華之上。或聽訟於
T2103_.52.0252b22: 甘棠之下。未嘗不文翰紛綸終朝不息。清論
T2103_.52.0252b23: 玄談夜分乃寐。春華之客。登座右而升堂。
T2103_.52.0252b24: 秋實之賓。應虚左而入室。文宗義府於焉總
T2103_.52.0252b25: 萃。唯此最樂實驗茲辰。下官昔遊梁苑曲蒙
T2103_.52.0252b26: 眷顧。今者獨隔清顏久睽接仰。傾心已結興
T2103_.52.0252b27: 言涕欷。唯冀音旨時賜沾及。伏願珍重尋更
T2103_.52.0252b28: 下承。曲奉恩誨用深銘荷。映死罪死罪
T2103_.52.0252b29: 廣弘明集卷第二十＊一
T2103_.52.0252c01:
T2103_.52.0252c02:
T2103_.52.0252c03:
T2103_.52.0252c04: ＊大唐西明寺沙門釋道宣撰
T2103_.52.0252c05: 法義篇第四之五
| T2103_.52.0252c06: | 衆生佛不相異義 | 南齊沈約 字休文 | 六道相續作佛 |
| T2103_.52.0252c07: | 義 | 沈約 | 因縁義 | 沈約 | 形神義 | 沈約 | 神 |
| T2103_.52.0252c08: | 不滅義 | 沈約 | 難范縝神滅義 | 沈約 | 因縁 |
| T2103_.52.0252c09: | 無性論 陳沙門眞觀 | 并朱世卿 自然論 | 北齊 |
| T2103_.52.0252c10: | 三部一切經願文 | 魏收 | 周藏經願文 | 王褒 |
| T2103_.52.0252c11: | 寶臺經藏願文 | 隋煬 帝 | 三藏聖教序 | 并表請 謝答太 |
| T2103_.52.0252c12: | 宗文 帝 | 述三藏聖教序 | 并謝答 今上 | 述註般若 |
| T2103_.52.0252c13: | 經序 | 唐褚 亮 | 金剛般若經集註序 | 司元大 夫李儼 | 與 |
| T2103_.52.0252c14: | 翻經諸僧書 | 并答 | 太常博士柳宣 |
T2103_.52.0252c16: 佛者覺也。覺者知也。凡夫之與佛地。立善知
T2103_.52.0252c17: 惡未始不同也。但佛地所知者得善之正路。
T2103_.52.0252c18: 凡夫所知者失善之邪路。凡夫得正路之知
T2103_.52.0252c19: 與佛之知不異也。正謂以所善非善故失正
T2103_.52.0252c20: 路耳。故知凡夫之知與佛之知不異。由於所
T2103_.52.0252c21: 知之事異知不異也。凡夫之所知不謂所知
T2103_.52.0252c22: 非善。在於求善而至於不善。若積此求善之
T2103_.52.0252c23: 心。會得歸善之路。或得路則至于佛也。此
T2103_.52.0252c24: 衆生之爲佛性。寔在其知性常傳也
T2103_.52.0252c25: 六道相續作佛義沈約
T2103_.52.0252c26: 一切種智與五道六趣衆生。共有受知之分。
T2103_.52.0252c27:
T2103_.52.0252c28:
T2103_.52.0252c29:
T2103_.52.0253a01: 無分異也。問曰。受知非知耶。答曰。非也。問
T2103_.52.0253a02: 此以何爲體。答曰。相續不滅是也。相續不滅
T2103_.52.0253a03: 所以能受知。若今生陶練之功漸積。則來果
T2103_.52.0253a04: 所識之理轉精。轉精之知。來應以至於佛而
T2103_.52.0253a05: 不斷不絶也。若今生無明則來果所識轉闇。
T2103_.52.0253a06: 轉闇之知。亦來應以至於六趣也。受知之具
T2103_.52.0253a07: 隨縁受知。知之美惡不關此受知之具也。問
T2103_.52.0253a08: 曰。知非知既聞命矣。受知受知自是相續不
T2103_.52.0253a09: 滅。知自然因縁中來。與此受知之具從理而
T2103_.52.0253a10: 相關。答曰。有此相續不滅自然因果中來。有
T2103_.52.0253a11: 因有果。何得無善無惡乎
T2103_.52.0253a12: 因縁義＊沈約
T2103_.52.0253a13: 凡含靈之性。莫不樂生。求生之路參差不一。
T2103_.52.0253a14: 一爾流遷塗徑各異。一念之間衆縁互起。一
T2103_.52.0253a15: 因一果内有差忒。好生之性萬品斯同。自然
T2103_.52.0253a16: 所禀非由縁立。固知樂生非因縁。因縁非樂。
T2103_.52.0253a17: 生也雖復倶宅形骸而各是一物。一念既召
T2103_.52.0253a18: 衆縁。衆縁各隨念起。善惡二念誠有不同。倶
T2103_.52.0253a19: 資外助事由一揆。譬諸非水非土穀牙不生。
T2103_.52.0253a20: 因縁性識其本既異。因果不惑雖則必然。善
T2103_.52.0253a21: 惡獨起亦有受礙。雖云獨起。起便成因。内因
T2103_.52.0253a22: 外縁寔由乎此
T2103_.52.0253a23: 論形神＊沈約
T2103_.52.0253a24: 凡人一念之時。七尺不復關所念之地。凡人
T2103_.52.0253a25: 一念。聖人則無念不盡。聖人無已。七尺本自
T2103_.52.0253a26: 若空。以若空之七尺。總無不盡之万念。故
T2103_.52.0253a27: 能與凡夫異也。凡人一念忘彼七尺之時。則
T2103_.52.0253a28: 目廢於視足廢於踐。當其忘目忘足。與夫無
T2103_.52.0253a29: 目無足亦何以異哉。凡人之暫無本實有無
T2103_.52.0253b01: 未轉瞬有已隨之。念與形乖則暫忘。念與心
T2103_.52.0253b02: 謝則復合。念在七尺之一處則他處。與異人
T2103_.52.0253b03: 同則與非我不異。但凡人之暫無其無甚促。
T2103_.52.0253b04: 聖人長無＊其無甚遠。凡之與聖其路本同。一
T2103_.52.0253b05: 念而暫忘則是凡品。萬念而都忘則是大聖。
T2103_.52.0253b06: 以此爲言則形神幾乎。或人疑因果相主毫
T2103_.52.0253b07: 分不差。善惡之來皆有定業。而六度所修
T2103_.52.0253b08: 咸資力致。若修此力致復有前因。因熟果成
T2103_.52.0253b09: 自相感召。則力致之功不復得立。六度所修
T2103_.52.0253b10: 幾於廢矣。釋迦邁九劫勇猛所成。勇猛之因
T2103_.52.0253b11: 定於無始。本不資九。安得稱起。余以爲因
T2103_.52.0253b12: 果情照本是二物。先有情照却有因果。情照
T2103_.52.0253b13: 既動而因果隨之。未有情照因果何託。因識
T2103_.52.0253b14: 二塗用合本異。其本既異厥體不同。情照別
T2103_.52.0253b15: 起於理非礙。六度九劫差不足疑也
T2103_.52.0253b16: 神不滅論＊沈約
T2103_.52.0253b17: 含生之類識鑒相懸。等級參差千累萬沓。昆
T2103_.52.0253b18: 蟲則不逮飛禽。飛禽則不逮犬馬。昺明昭著
T2103_.52.0253b19: 不得謂之不然。又人品以上賢愚殊性。不相
T2103_.52.0253b20: 窺渉不相曉解。燕北越南未足云匹。其愚者
T2103_.52.0253b21: 則不辯菽麥。悖者則不知愛敬。自斯以上
T2103_.52.0253b22: 性識漸弘。班固九品曾未概其萬一。何者賢
T2103_.52.0253b23: 之與愚。蓋由知與不知也。愚者所知則少。賢
T2103_.52.0253b24: 者所知則多。而萬物交加。群方緬曠。情性曉
T2103_.52.0253b25: 昧。理趣深玄。由其塗求其理。既有曉昧之異。
T2103_.52.0253b26: 遂成高下之差。自此相傾品級彌峻。窮其原
T2103_.52.0253b27: 本盡其宗極。互相推仰應有所窮。其路既窮
T2103_.52.0253b28: 無微不盡。又不得謂不然也。且五情各有分
T2103_.52.0253b29: 域。耳目各有司存。心運則形忘。目用則耳廢。
T2103_.52.0253c01: 何則情靈淺弱心慮雜擾。一念而兼無由可
T2103_.52.0253c02: 至。既不能兼紛糺遞襲。一念未成他端互起。
T2103_.52.0253c03: 互起衆端復同前不相兼之由。由於淺惑。惑
T2103_.52.0253c04: 淺爲病。病於滯有。不淺不惑出於兼忘。以
T2103_.52.0253c05: 此兼忘得此兼照。自凡夫至于正覺。始惑於
T2103_.52.0253c06: 不惑。不兼至能兼。又不得謂不然也。又昆
T2103_.52.0253c07: 蟲夭促含靈靡二。或朝生夕殞。或不識春秋。
T2103_.52.0253c08: 自斯而進脩短不一。既有其短豈得無長。虚
T2103_.52.0253c09: 用損年善攝増壽。善而又善焉得無之。又不
T2103_.52.0253c10: 得謂之不然也。生既可夭則壽不可無夭。
T2103_.52.0253c11: 夭既無矣則生不可極。形神之別斯既然矣。
T2103_.52.0253c12: 然形既可養神寧獨異。神妙形麁較然有
T2103_.52.0253c13: ＊辯。養形可至不朽。養神安得有窮。養神不
T2103_.52.0253c14: 窮。不生不滅。始末相校豈無其人。自凡及聖
T2103_.52.0253c15: 含靈義等。但事有精麁。故人有凡聖。聖既長
T2103_.52.0253c16: 存在凡獨滅。本同末異義不兼通。大聖貽訓
T2103_.52.0253c17: 豈惑斯哉
T2103_.52.0253c18: 難范縝神滅論＊沈約
T2103_.52.0253c19: 來論云。形即是神。神即是形。又云。人體是
T2103_.52.0253c20: 一。故神不得二。若如雅論此二物不得相離。
T2103_.52.0253c21: 則七竅百體無處非神矣。七竅之用既異。百
T2103_.52.0253c22: 體所營不一。神亦隨事而應。則其名亦應隨
T2103_.52.0253c23: 事而改。神者對形之名。而形中之形各有其
T2103_.52.0253c24: 用。則應神中之神。亦應各有其名矣。今擧形
T2103_.52.0253c25: 則有四支百體之異屈申聽受之別。各有其
T2103_.52.0253c26: 名。各有其用。言神惟有一名而用分百體。
T2103_.52.0253c27: 此深所未了也。若形與神對。片不可差。何則
T2103_.52.0253c28: 形之名多。神之名寡也
T2103_.52.0253c29: 若如來論。七尺之神神則無處非形。形則無
T2103_.52.0254a01: 處非神矣。刀則＊惟刃是利。非刃則不受利
T2103_.52.0254a02: 名。故刃是擧體之稱。利是一處之目。刀之
T2103_.52.0254a03: 與利既不同矣。形之與神豈可妄合耶
T2103_.52.0254a04: 又昔日之刀今鑄爲劍。劍利即是刀利。而刀
T2103_.52.0254a05: 形非劍形。於利之用弗改。而質之形已移。與
T2103_.52.0254a06: 夫前生爲甲後生爲丙。天人之道或異。往識
T2103_.52.0254a07: 之神猶傳。與夫劍之爲刀刀之爲劍。有何異
T2103_.52.0254a08: 哉
T2103_.52.0254a09: 又一刀之質分爲二刀形。形已分矣。而各有
T2103_.52.0254a10: 其利。今取一牛之身而割之爲兩。則飮齕之
T2103_.52.0254a11: 生即謝。任重之用不分。又何得以刀之與利
T2103_.52.0254a12: 譬形之與神耶。來論謂。刀之與利即形之有
T2103_.52.0254a13: 神。刀則擧體是一利。形則擧體是一神。神用
T2103_.52.0254a14: 於體則有耳目手足之別。手之用不爲足用。
T2103_.52.0254a15: 耳之用不爲眼用。而利之爲用無所不可。亦
T2103_.52.0254a16: 可斷蛟蛇。亦可截鴻雁。非一處偏。可割東陵
T2103_.52.0254a17: 之瓜。一處偏。可割南山之竹
T2103_.52.0254a18: 若謂利之爲用亦可得分。則足可以執物。眼
T2103_.52.0254a19: 可以聽聲矣。若謂刀背亦有利兩邊亦有利。
T2103_.52.0254a20: 但未鍛而銛之耳。利若遍施四方。則利體無
T2103_.52.0254a21: 處復立。形方形直並不得施利。利之爲用正
T2103_.52.0254a22: 在一邊毫毛處耳。神之與形擧體若合。又安
T2103_.52.0254a23: 得同乎。刀若擧體是利。神用隨體則分。若使
T2103_.52.0254a24: 刀之與利其理若一。則胛下亦可安眼。背上
T2103_.52.0254a25: 亦可施鼻。可乎。不可也
T2103_.52.0254a26: 若以此譬爲盡耶。則不盡。若謂本不盡耶。則
T2103_.52.0254a27: 不可以爲譬也。若形即是神神即是形。二者
T2103_.52.0254a28: 相資理無偏謝。則身亡之日形亦應消。而
T2103_.52.0254a29: 今有知之神亡無知之形在。此則神本非形
T2103_.52.0254b01: 形本非神。又不可得強令如一也
T2103_.52.0254b02: 若謂總百體之質謂之形。總百體之用謂之
T2103_.52.0254b03: 神。今百體各有其分。則眼是眼形。耳是耳形。
T2103_.52.0254b04: 眼形非耳形。耳形非眼形。則神亦隨百體而
T2103_.52.0254b05: 分。則眼有眼神。耳有耳神。耳神非眼神。眼
T2103_.52.0254b06: 神非耳神也。而偏枯之體其半已謝。已謝之
T2103_.52.0254b07: 半事同木石。譬彼僵尸永年不朽。則此半之
T2103_.52.0254b08: 神。亦應與此半同滅。半神既滅半體猶存。形
T2103_.52.0254b09: 神倶謝彌所駭惕。若夫二負之尸經億載而
T2103_.52.0254b10: 不毀。單開之體尚餘質於羅浮。神形若合則
T2103_.52.0254b11: 此二士不應神滅而形存也
T2103_.52.0254b12: 來論又云。欻而生者欻而滅者。漸而生者漸
T2103_.52.0254b13: 而滅者。請借子之衝以攻子之城。漸而滅謂
T2103_.52.0254b14: 死者之形骸始乎無知而至于朽爛也。若然
T2103_.52.0254b15: 則形之與神本爲一物。形既病矣神亦告病。
T2103_.52.0254b16: 形既謝矣神亦云謝。漸之爲用應與形倶。形
T2103_.52.0254b17: 始亡未朽爲漸神獨不得以始末爲漸耶
T2103_.52.0254b18: 來論又云。生者之形骸變爲死者之骨骼。案
T2103_.52.0254b19: 如來論。生之神明生之形骸。既化爲骨骼矣。
T2103_.52.0254b20: 則生之神明獨不隨形而化乎。若附形而化
T2103_.52.0254b21: 則應與形同體。若形骸即是骨骼。則死之神
T2103_.52.0254b22: 明不得異生之神明矣。向所謂死定自未死
T2103_.52.0254b23: 也。若形骸非骨骼。則生神化爲死神。生神化
T2103_.52.0254b24: 爲死神。即是三世。安謂其不滅哉。神若隨形
T2103_.52.0254b25: 形既無知矣。形既無知神本無質。無知便是
T2103_.52.0254b26: 神亡。神亡而形在。又不經通
T2103_.52.0254b27: 若形雖無知神尚有知。形神既不得異。則向
T2103_.52.0254b28: 之死形翻復非枯木矣
| T2103_.52.0254b29: | 因縁無性論 | 序 | 陳沙門釋眞觀 |
T2103_.52.0254c02: 是内信淵明。常自心重大乘口誦般若。忽著
T2103_.52.0254c03: 自然之論。便成有性之執。或是示同邪見。
T2103_.52.0254c04: 或是實起倒心。交復有損正眞過傷至道。聊
T2103_.52.0254c05: 裁後論以祛彼執。雖復辭無足採而理或可
T2103_.52.0254c06: 觀。若與余同志。希共詳覽也
T2103_.52.0254c07: 性法自然論朱世卿
T2103_.52.0254c08: 寓茲先生。喟然歎曰。夫萬法萬性皆自然之
T2103_.52.0254c09: 理也。夫惟自然。故不得而遷貿矣。故善人雖
T2103_.52.0254c10: 知善之不足憑也。善人終不能一時而爲惡。
T2103_.52.0254c11: 惡人復以惡之不足誡也。惡人亦不能須臾
T2103_.52.0254c12: 而爲善。又體仁者不自知其爲善。體愚者不
T2103_.52.0254c13: 自覺其爲惡。皆自然而然也。坐右之賓假是
T2103_.52.0254c14: 大夫。忽然作色而謂曰。固哉先生之説也。違
T2103_.52.0254c15: 大道而謬聖人之言。先生曰。大道誰主聖人
T2103_.52.0254c16: 何言。大夫曰。大道無主而無所不主。聖人無
T2103_.52.0254c17: 言而無所不言。先生曰。請言其所言。言性命
T2103_.52.0254c18: 之所由致乎。請説其所主主善惡之報應乎。
T2103_.52.0254c19: 大夫曰。何爲其不然也。蓋天地扶大道之功
T2103_.52.0254c20: 以載育。聖人合天地之徳以設教。序仁義五
T2103_.52.0254c21: 徳以檢其心。説詩書六藝以訓其業。此聖人
T2103_.52.0254c22: 之言也。若積善之家必有餘慶。積不善之家
T2103_.52.0254c23: 必有餘殃。故曰。聖人無親常與善人。六極序
T2103_.52.0254c24: 而降行懲。五福陳而善心勸。三世爲將覩覆
T2103_.52.0254c25: 敗之權。七葉修善有興隆之性。陳賞寵而不
T2103_.52.0254c26: 侯。邴昌疏而紹國。斯道家之効也。何先生言
T2103_.52.0254c27: 皆自然之理而不可遷貿者哉。先生笑而應
T2103_.52.0254c28: 曰。世所謂將繩之人。繩盡而不知遷。若大
T2103_.52.0254c29: 夫之徒是也。敬課管陋爲吾子陳之。蓋二儀
T2103_.52.0255a01: 著而六子施。百姓育而五材用。用此句者隔
T2103_.52.0255a02: 萬法而盡然焉。人爲生最靈。膺自然之秀
T2103_.52.0255a03: 氣。禀姸蚩盈減之質。懷哀樂喜怒之情。挺
T2103_.52.0255a04: 窮逹脩短之命。封愚智善惡之性。夫哀樂喜
T2103_.52.0255a05: 怒伏之於情。感物而動。窮逹脩短藏之於命。
T2103_.52.0255a06: 事至而後明。妍＊蚩盈減著之於形。有生而表
T2103_.52.0255a07: 見。愚智善惡封之於性。觸用而顯徹。此八句
T2103_.52.0255a08: 者。總人事而竭焉。皆由自然之數。無有造爲
T2103_.52.0255a09: 之者。夫有造爲之者必勞。有出入之者必漏。
T2103_.52.0255a10: 有酬酢之者必謬。此三者非造物之功也。故
T2103_.52.0255a11: 墨子曰。使造化三年成一葉。天下之葉少哉。
T2103_.52.0255a12: 蓋聖人設權巧以成教。借事似以勸威。見強
T2103_.52.0255a13: 勇之暴寡怯也。懼刑戮之弗禁。乃陳禍淫之
T2103_.52.0255a14: 威。傷敦善之不勸也。知性命之不可易。序福
T2103_.52.0255a15: 善以奬之。故聽其言也似若勿爽。徴其事也
T2103_.52.0255a16: 萬不一驗。子以本枝繁植。斯履道之所致。蒸
T2103_.52.0255a17: 嘗莫主。由遺行之所招。身居逸樂。爲善士之
T2103_.52.0255a18: 明報。體事窮苦。是惡人之顯戮。孫叔少不埋
T2103_.52.0255a19: 蛇。長無令尹之貴。邴吉前無陰徳。終闕丞相
T2103_.52.0255a20: 之尊。若然則天道以重華文命。答
T2103_.52.0255a21: 愚。以商均丹朱。酬堯舜之至聖。太伯三世
T2103_.52.0255a22: 無翫兵之咎。而假嗣於仲虞。漢祖七葉不聞
T2103_.52.0255a23: 篤善之行。遂造配天之業。箕稱享用五福。身
T2103_.52.0255a24: 抱夷滅之痛。孔云慶鍾積善。躬事旅人之悲。
T2103_.52.0255a25: 顏冠七十之上。有不秀之旨。冉在四科之
T2103_.52.0255a26: 初。致斯人之嘆。而商臣累王荊南。冒頓世居
T2103_.52.0255a27: 塞北。首山無解顏之鬼。汨水有抱怨之魂。康
T2103_.52.0255a28: 成以姓改郷。不濟小聖之禍。王褒哀變隴木。
T2103_.52.0255a29: 適受非妄之災。二生居衞。乘舟之痛誰罪。
T2103_.52.0255b01: 三仁在亳。剖心之酷何辜。若乃側近邦畿密
T2103_.52.0255b02: 爾世代。非墳籍所載。在耳目之前者。至有
T2103_.52.0255b03: 腹藏孟門之險心庫豺虺之毒。役慮唯以害
T2103_.52.0255b04: 他爲念。行己必用利我爲先。錐刀推其尖鋭。
T2103_.52.0255b05: 谿
T2103_.52.0255b06: 偃綺羅坐列甘膩。鳴金綰玉富逸終身。自有
T2103_.52.0255b07: 懷百璧而爲衿鎣明珠而成性。心不能行
T2103_.52.0255b08: 啓蟄之殺。手不忍折方長之條。懷殊材而莫
T2103_.52.0255b09: 採。蓄美志而誰眄。偏糅於冗雜之中。見底於
T2103_.52.0255b10: 郷閭之末。抱飢寒而溘死。與麋鹿而共埋。享
T2103_.52.0255b11: 嘗寂寞孀孩無寄。名字不聞湮沈電滅。如斯
T2103_.52.0255b12: 可恨。豈一人哉。是知桀跖之凶殘。無懼來禍
T2103_.52.0255b13: 之將及。閔曾之篤行勿擬後慶之當臻。故鶡
T2103_.52.0255b14: 冠子曰。夫命者自然者也。賢者未必得之。不
T2103_.52.0255b15: 肖者亦未必失之。斯之謂矣
T2103_.52.0255b16: 大夫曰。若子引百家之言。則列子之爲名者
T2103_.52.0255b17: 必廉。廉斯貧。爲名者必讓。讓斯賤。若然者則
T2103_.52.0255b18: 貧賤者立名之士所營而至也。則富貴者。貪
T2103_.52.0255b19: 競之徒所求而得也。何名自然之數哉。先生
T2103_.52.0255b20: 曰。此乃一隅之説。非周於理者也。夫富貴自
T2103_.52.0255b21: 有貪競。富貴非貪競所能得。貧賤自有廉讓。
T2103_.52.0255b22: 貧賤非廉讓所欲邀。自有富貴而非貪求。貧
T2103_.52.0255b23: 賤而不廉讓。且子罕言命。道藉人弘。故性命
T2103_.52.0255b24: 之理。先聖之所憚説。善惡報應天道有常而
T2103_.52.0255b25: 關哉。譬如温風轉華寒飈颺雪。有委溲糞之
T2103_.52.0255b26: 下。有參玉階之上。風颷無心於厚薄。而華
T2103_.52.0255b27: 霰有穢淨之殊途。天道無心於愛憎。而性命
T2103_.52.0255b28: 有窮通之異術。子聞于公待封而封至。嚴母
T2103_.52.0255b29: 望喪而喪及。若見善人便言其後必昌。若覩
T2103_.52.0255c01: 惡人便言其後必亡。此猶終身守株而冀狡
T2103_.52.0255c02: 兔之更獲耳。大夫於是斂容而謝曰。若僕者
T2103_.52.0255c03: 所執偏述而昧通途。守狹近而矢遐曠。今承
T2103_.52.0255c04: 音旨渙然蒙啓。譬猶疏蜀伏尸歴萬古而忽
T2103_.52.0255c05: 悟。中山沈醉未千朝而遽醒。請事斯語以銘
T2103_.52.0255c06: 諸紳。或問曰。朱子託憑虚之談。暢方寸之底。
T2103_.52.0255c07: 論情指事深有趣焉。但詳之先典有所未逹。
T2103_.52.0255c08: 夫人哀樂喜怒之情。苞善惡之性。資待之方
T2103_.52.0255c09: 不足。於是爭奪之事斯興。才識均者不能相
T2103_.52.0255c10: 御。天生仁聖寔使司牧。樂者聖人之所作。禮
T2103_.52.0255c11: 者先王之所制。三千之儀以檢其迹。五音之
T2103_.52.0255c12: 和以導其心。設爵以勸善。懸刑以懲惡。纖毫
T2103_.52.0255c13: 不漏酬酢如響。玉帛云乎非無爲所薦。鼓鍾
T2103_.52.0255c14: 斯合豈自然而諧。千科滿目靡非力用所構。
T2103_.52.0255c15: 百貫參差悉由智思而造。吾子湯武之臣隷。
T2103_.52.0255c16: 周孔之學徒。出入戸牖伏膺名教。而云善人
T2103_.52.0255c17: 知善之不足憑也。惡人知惡之不足誡也。善
T2103_.52.0255c18: 不能招慶。禍不能報惡。是何背理之談也。且
T2103_.52.0255c19:
T2103_.52.0255c20: 然之物。此豈高厚之詩何取譬之非類。情所
T2103_.52.0255c21: 未逹敬待清酬。答曰。昔盧敖北遭荒土。自
T2103_.52.0255c22: 傷足跡之未曠。河宗東窺溟海。方歎秋水之
T2103_.52.0255c23: 不多。吾子習近成性。未易可與談遠大者也。
T2103_.52.0255c24: 今子以屈申俯仰心慮所爲。彫鏤剪琢身手
T2103_.52.0255c25: 所作。禮樂者聖人之所作。聖人者天地之所
T2103_.52.0255c26: 生。請爲吾子近取諸身則可以遠通諸物。子
T2103_.52.0255c27: 以耳聞眼見足蹈手握意謂。孰使之然。身有
T2103_.52.0255c28: 痾疾冷熱皆不自知。哀樂喜怒興廢安在。何
T2103_.52.0255c29: 地有識者自知識之所在者乎。有智者自知
T2103_.52.0256a01: 智之所存者乎。若識遍身中傷身則識裂。若
T2103_.52.0256a02: 智隨事起事謝則智滅。果識不知識智不知
T2103_.52.0256a03: 智。於是推近以逹遠。觸類而長之。故知禮樂
T2103_.52.0256a04: 不自知其所由而制。聖人不自知其所由而
T2103_.52.0256a05: 生。兩像亦不知其所由而立矣。於是殊形異
T2103_.52.0256a06: 慮委積充盈。靜動合散自生自滅。動靜者莫
T2103_.52.0256a07: 有識其主。生滅者不自曉其根。蓋自然之理
T2103_.52.0256a08: 著矣。所謂非自然者乃大自然也。是有爲者
T2103_.52.0256a09: 乃大無爲也。子云。天生聖人是使司牧。何故
T2103_.52.0256a10: 唐虞疊聖加以五臣。文武重光益以十亂。豈
T2103_.52.0256a11: 天道之不能一其終始。將末代貽咎於天地。
T2103_.52.0256a12: 大舜大堯非欲生不肖之子。龍逢比干豈樂
T2103_.52.0256a13: 身就誅割。孔子歴聘栖遑卒云執鞭不憚。顏
T2103_.52.0256a14: 稱回何敢死終使慈父請車。彼三聖三仁。可
T2103_.52.0256a15: 謂妙取捨矣。天能令東海亢旱。不如理孝婦
T2103_.52.0256a16: 之怨。地能使高城復塹。未若救杞梁之殞。故
T2103_.52.0256a17: 榮落死生自然定分。若聖與仁不能自免。深
T2103_.52.0256a18: 味鄙句理存顯然
T2103_.52.0256a19: 因縁無性論陳眞觀法師
T2103_.52.0256a20: 請疑公子致言於通敏先生曰。夫二儀始判
T2103_.52.0256a21: 則庶類是依。七曜既懸。則兆民斯仰。但生前
T2103_.52.0256a22: 死後繋象之所未明。古往今來賢聖於焉莫
T2103_.52.0256a23: 究。而希玄君子互騁鑚求。慕理名人競加穿
T2103_.52.0256a24: 鑿。㝢茲所説則盛辨自然。假氏所明則高
T2103_.52.0256a25: 陳報應。雖自然鋒鏑克勝於前。報應干戈敗
T2103_.52.0256a26: 績於後。而愚心難啓暗識易迷。二理交加未
T2103_.52.0256a27: 知孰是。通敏先生乃抵掌而對曰。省二君之
T2103_.52.0256a28: 清論。實各擅於偏隅。自然則依傍於老莊。報
T2103_.52.0256a29: 應則祖述於周孔。可謂楚則已失而齊亦未
T2103_.52.0256b01: 爲得也。今爲吾子揚搉而陳之。夫三墳五典。
T2103_.52.0256b02: 善惡之理未彰。八索九丘。幽明之路猶擁。況
T2103_.52.0256b03: 復漆園傲吏怳忽狂生。獨稱造化之宗。偏
T2103_.52.0256b04: 據自然之性。乃爲一時之矯俗。非關契理之
T2103_.52.0256b05: 玄謀。今請問。自然之本爲何所趣。有因果耶
T2103_.52.0256b06: 無因果乎。若謂自然尚論因果。則事同牟
T2103_.52.0256b07: 盾。兩言相食愚人所笑。智者所悲。直置已傾
T2103_.52.0256b08: 不煩多難。若謂永無報應頓絶因果。則君臣
T2103_.52.0256b09: 父子斯道不行。仁義孝慈此言何用。便當造
T2103_.52.0256b10: 惡招慶爲善致殃。亦應鑚火得氷種豆生麥。
T2103_.52.0256b11: 未見聲和響戾形曲影端者也。若以放勳上
T2103_.52.0256b12: 聖而誕育於丹朱。重華至徳而出生於瞽叟。
T2103_.52.0256b13: 便爲自然而然者。竊爲足下不取焉。夫至親
T2103_.52.0256b14: 之道。乃曰天性。而各隨行業曾不相關。堯舜
T2103_.52.0256b15: 樹徳於往生。故禀茲靈智。
T2103_.52.0256b16: 世。故致此頑嚚。而復共結重縁還相影發。乃
T2103_.52.0256b17: 欲因凡顯聖以智化愚。若無瞽叟之凶。豈知
T2103_.52.0256b18: 克諧之美。自非放勳之聖。誰化慢遊之惡。故
T2103_.52.0256b19: 阿難調逹並爲世尊之弟。羅睺善星同是如
T2103_.52.0256b20: 來之胤。而阿難常親給侍。調逹毎興害逆。羅
T2103_.52.0256b21: 睺則護珠莫犯。善星則破器難收。以此而觀。
T2103_.52.0256b22: 諒可知矣。若云各有自性不可遷貿者。此殊
T2103_.52.0256b23: 不然。至如鷹化爲鳩本心頓盡。橘變成枳前
T2103_.52.0256b24: 味永消。昔富今貧。定性之理難奪。先貴後賤。
T2103_.52.0256b25: 賦命之言何在。呂望屠牛之士。終享太師。伊
T2103_.52.0256b26: 尹負鼎之人。卒登丞相。戴淵四隣所患。後著
T2103_.52.0256b27: 高名。周處三害之端。晩稱令徳。闍王無間之
T2103_.52.0256b28: 罪。翻然改圖。育王莫大之愆。忽能尊善。若
T2103_.52.0256b29: 依自性之理。豈容得有斯義。善人唯應修善。
T2103_.52.0256c01: 不可片時起惡。惡人恒自起惡。無容一念生
T2103_.52.0256c02: 善。是則榮枯寵辱皆守必然。愚智尊卑永無
T2103_.52.0256c03: 悛革。豈其然乎。決不然也。又若以修徳之人
T2103_.52.0256c04: 翻感憂戚。行善之者反致沈淪。以爲自然之
T2103_.52.0256c05: 命。亦不然也。若行善而望報去善更遙。修徳
T2103_.52.0256c06: 以邀名。離徳逾遠。若必挺珪璋之性。懷琬琰
T2103_.52.0256c07: 之心。本無意於名聞。曾不欣乎富貴。而英聲
T2103_.52.0256c08: 必孱雅慶方臻。或可未値知音便同散木。不
T2103_.52.0256c09: 逢別玉遂等沈泥。暫且龍潜無虧。鳳徳豈容。
T2103_.52.0256c10: 區區於天壤。擾擾於世間。自可固窮無煩殞
T2103_.52.0256c11: 穫。至如太伯高讓而流芳千祀。仲尼窮厄
T2103_.52.0256c12: 而傳名萬代。顏稱早世特是命。業不長。冉致
T2103_.52.0256c13: 斯疾。當由病因未斷。二子伏誅。彌顯衞靈之
T2103_.52.0256c14: 惡。三仁受戮。方見殷紂之愆。首山之餓。不
T2103_.52.0256c15: 免求名之責。汨水之沈。尚貽懷怨之咎。且夫
T2103_.52.0256c16: 決定之業。非神力之所救。必應受報。豈聖
T2103_.52.0256c17: 智而能禳。並起昔因非今造也。若謂屠割爲
T2103_.52.0256c18: 務而永壽百齡。盜竊居懷而豐財巨億。以爲
T2103_.52.0256c19: 定性而然者。亦所未喩也。斯由曩生片善感
T2103_.52.0256c20: 此命財。今世重殃未招果報。以其爲罪既大
T2103_.52.0256c21: 受苦宜多。所以且緩其誅宜縱其惡。一朝禍
T2103_.52.0256c22: 盈釁積。則便覆巣碎卵。長歸鬲子泥犁。永
T2103_.52.0256c23: 處無間地獄。故書云。惡不積無以滅身。此之
T2103_.52.0256c24: 謂矣。亦有見招果報事接見聞。至如王莽簒
T2103_.52.0256c25: 逆則懸首斬臺。董卓凶殘則曝屍都市。晋侯
T2103_.52.0256c26: 殺趙朔。感陷厠之悲。齊主害彭生。有墜車
T2103_.52.0256c27: 之痛。夏祚顛覆桀之罪也。殷宗殄喪紂之過
T2103_.52.0256c28: 焉。故知因果之義陸離難准。業報之理參差
T2103_.52.0256c29: 不定。所謂生報現報及後報也
T2103_.52.0257a01: 請疑公子曰。若以自然之計於義不可。則報
T2103_.52.0257a02: 應之辨在言爲得。而前旨復云。二君所述皆
T2103_.52.0257a03: 非契理。未知此意可得而聞耶
T2103_.52.0257a04: 通敏先生曰。子既慇懃屢請。余亦僶俛相答。
T2103_.52.0257a05: 但自省庸陋。未申其要妙耳。尋法本非有。
T2103_.52.0257a06: 非有則無生。理自非無。非無則無滅。無生
T2103_.52.0257a07: 無滅諸法安在。非有非無萬物何寄。蕩乎清
T2103_.52.0257a08: 淨。推求之路斯斷。夷然平等。取捨之逕無從。
T2103_.52.0257a09: 豈有報應之理可求善惡之想可得。直以凡
T2103_.52.0257a10: 品衆生未了斯致。故横興諍論強生分別。所
T2103_.52.0257a11: 謂渇人逐焔。水在河池。眼病見華。空曾無
T2103_.52.0257a12: 樹。但爲引接近情祛其重惑。微示因果略顯
T2103_.52.0257a13: 業縁。使定性執除自然見弭。若逹乎正理悟
T2103_.52.0257a14: 此眞法。亦復何所而有。何所而無哉。於是二
T2103_.52.0257a15: 三君子相視心驚。欣然領悟。退席敬伏而言
T2103_.52.0257a16: 曰。今者可謂朝聞夕死。虚往實歸。積滯皆傾。
T2103_.52.0257a17: 等秋風之落葉。繁疑並散。譬春日之銷氷。謹
T2103_.52.0257a18: 當共捨前迷同遵後業矣
T2103_.52.0257a19: 齊三部一切經願文魏收
T2103_.52.0257a20: 三有分區。四生禀性。共遊火宅。倶淪欲海。所
T2103_.52.0257a21: 以法王當洲渚之運。覺者應車乘之期。導彼
T2103_.52.0257a22: 沈迷。歸茲勝地。自寶雲西映法河東瀉。甘露
T2103_.52.0257a23: 横流。隨風感授。皇家統天。尊道崇法。拔群品
T2103_.52.0257a24: 於有待。驅衆生於不二。所以刻檀作繢構石
T2103_.52.0257a25: 彫金。遍於萬國塵沙數等。復詔司存有事緇
T2103_.52.0257a26: 素。精誠踰於皮骨。句偈盡於龍宮。金口所宣
T2103_.52.0257a27: 總勒繕寫。各有三部。合若干卷。用此功徳
T2103_.52.0257a28: 心若虚空。以平等施無思不洽。藉我願力同
T2103_.52.0257a29: 登上果
T2103_.52.0257b01: 周經藏願文王褒
T2103_.52.0257b02: 年月日某和南云云。蓋聞。九河疏迹策縕靈
T2103_.52.0257b03: 丘。四徹中繩書藏群玉。亦有青丘紫府三皇
T2103_.52.0257b04: 刻石之文。緑檢黄繩六甲靈飛之字。豈若如
T2103_.52.0257b05: 來祕藏。譬彼明珠。諸佛所師同夫淨鏡。鹿苑
T2103_.52.0257b06: 四諦之法。尼園八犍之文。香山巨力豈云能
T2103_.52.0257b07: 負。以歳在昭陽。龍集天井。奉爲云云。奉造
T2103_.52.0257b08: 一切經藏。始乎生滅之教。訖於泥洹之説。論
T2103_.52.0257b09: 議希有。短偈長行。青首銀函玄文玉匣。凌
T2103_.52.0257b10: 陽餌藥。止觀仙字。關尹望氣。裁受玄言。未有
T2103_.52.0257b11: 龍樹利根。看題不遍。斯陀淺行。同座未聞。盡
T2103_.52.0257b12: 天竺之音。窮貝多之葉。灰分八國。文徙罽賓。
T2103_.52.0257b13: 石盡六銖。書還大海。仰願過去神靈乘茲道
T2103_.52.0257b14: 力。得無生忍具足威儀。又願國祚遐長臣民
T2103_.52.0257b15: 休慶。四方内附萬福現前。六趣怨親同登正
T2103_.52.0257b16: 覺
T2103_.52.0257b17: 寶臺經藏願文隋煬帝
T2103_.52.0257b18: 菩薩戒弟子楊廣和南。仰惟如來應世聲教
T2103_.52.0257b19: 被物。慇懃微密結集法藏。帝釋輪王既被付
T2103_.52.0257b20: 囑。菩薩聲聞得楊大化。度脱無量以迄于今。
T2103_.52.0257b21: 至尊拯溺百王混一。四海平陳之日。道俗無
T2103_.52.0257b22: 虧。而東南愚民餘熸相煽。爰受廟略重清海
T2103_.52.0257b23: 濱。役不勞師以時寧。復深慮靈像尊經多同
T2103_.52.0257b24: 煨燼結鬘繩墨湮滅溝渠。是以遠命衆軍隨
T2103_.52.0257b25: 方收聚。未及朞月輕舟總至。乃命學司依名
T2103_.52.0257b26: 次録。并延道場。義府覃思證明所由。用意推
T2103_.52.0257b27: 比多得本類。莊嚴修葺其舊惟新。寶臺四藏
T2103_.52.0257b28: 將十萬軸。因發弘誓永事流通。仍書願文悉
T2103_.52.0257b29: 連卷後。頻屬朝覲著功始畢。今止寶臺正藏
T2103_.52.0257c01: 親躬受持。其次藏以下。則慧日法雲道場。
T2103_.52.0257c02: 日嚴弘善靈刹。此外京都寺塔諸方精舍。而
T2103_.52.0257c03: 梵宮互有小大。僧徒亦各衆寡。並隨經部多
T2103_.52.0257c04: 少斟酌付。授者既其懇至。受者亦宜殷重。
T2103_.52.0257c05: 長存法本遠布逹摩。必欲傳文來入寺寫。勿
T2103_.52.0257c06: 使零落兩失無作。前佛後佛諒同金口。即教
T2103_.52.0257c07: 當教寧殊玉諜。須彌山上衆聖共持。金剛海
T2103_.52.0257c08: 底天龍盡護。散在閻浮亦復如是。追念繕造
T2103_.52.0257c09: 之者。厥誠至隆。心手勤到何量功徳。捨撤淨
T2103_.52.0257c10: 財豈可稱計。所資甘雨用沃焦芽。能生諸佛
T2103_.52.0257c11: 本是般若。人能弘道非道弘人。恕己深思
T2103_.52.0257c12: 即是自爲。今陳此意乃似執著。若不開警則
T2103_.52.0257c13: 不深固。自行化他備在經律。顧循菲識誠愧
T2103_.52.0257c14: 通方。因果。相推何殊眼見。豈不知獨善。且最
T2103_.52.0257c15: 勝無爲第一樂。内典法奧自關衆僧。何事區
T2103_.52.0257c16: 區横相負荷。但慶憑宿植生長王宮。謁陛趨
T2103_.52.0257c17: 庭勗存遠大。出受蕃寄毎用祇兢。非唯禮樂
T2103_.52.0257c18: 政刑一遵成旨。而舟航運出彌奉弗墜。無容
T2103_.52.0257c19: 棄稷契而同園綺。變菩薩而作聲聞。越用乖
T2103_.52.0257c20: 方。既其不可篤信。受付竊敢當仁。然五種法
T2103_.52.0257c21: 師倶得六根清淨。而如説修行涅槃最近。徒
T2103_.52.0257c22: 守經律不依佛戒。口便説空心滯於有。無上
T2103_.52.0257c23: 醫王隨病逗藥。開乳唅蘇爲方既異。甜冷苦
T2103_.52.0257c24: 熱取療亦殊。譬前後教門別赴機性。根莖枝
T2103_.52.0257c25: 葉受潤終齊。總會津梁無不入道。猶如問孝
T2103_.52.0257c26: 問仁。孔酬雖別。治身治國老意無乖。殊途同
T2103_.52.0257c27: 歸一致百慮。内外相融義同泯合。何處有學
T2103_.52.0257c28: 毘曇而不成聖。執黎耶即能悟眞。師子嚴鎧
T2103_.52.0257c29: 反貽毀於蠃貝。象足至底翻取誚於蜂房。心
T2103_.52.0258a01: 同劍戟諍踰水火。經意論意都不如斯。通經
T2103_.52.0258a02: 通論何因若此。恐施甘露更成毒藥。儻均味
T2103_.52.0258a03: 海則致醍醐。聖御紺寶天飛金輪雲動。納萬
T2103_.52.0258a04: 善於仁壽。總一乘於普會。開發含識濟渡群
T2103_.52.0258a05: 生。今所傳經遍于宇内。衆聖潜力必運他
T2103_.52.0258a06: 方。共登菩提早證常樂。則是弟子之申。順弘
T2103_.52.0258a07: 誓。於無窮平等坦然。通遣唱白。逹識體之念
T2103_.52.0258a08: 隨喜也
T2103_.52.0258a09: 請御制經序表
T2103_.52.0258a10: 沙門玄奘言。奘以貞觀元年。往遊西域。求如
T2103_.52.0258a11: 來之祕藏。尋釋迦之遺旨。總獲六百五十七
T2103_.52.0258a12: 部。並以載於白馬。以貞觀十八年。方還京邑。
T2103_.52.0258a13: 尋蒙勅旨。令於弘福道場披尋翻譯。今＊以翻
T2103_.52.0258a14: 出菩薩藏等經。伏願垂恩以爲經序。惟希勅
T2103_.52.0258a15: 旨方布中夏。并撰西域傳一部總一十二
T2103_.52.0258a16: 卷。謹令舍人李敬一以將恭進。無任悚息之
T2103_.52.0258a17: 至。謹奉表以聞。謹言
T2103_.52.0258a18: 勅答玄奘法師前表
T2103_.52.0258a19: 省書具悉來旨。法師夙標高志行出塵表。汎
T2103_.52.0258a20: 寶舟而登彼岸。搜妙道而闢法門。弘闡大猷
T2103_.52.0258a21: 盪滌衆罪。是故慈雲欲卷。舒之而蔭四
T2103_.52.0258a22: 空。慧日將昏。朗之而照八極。舒朗之者其
T2103_.52.0258a23: ＊惟法師乎。朕學淺心拙在物猶迷。況佛教幽
T2103_.52.0258a24: 微。豈能仰測。請爲經題者非己所聞。又云。新
T2103_.52.0258a25: 撰西域記者當自披覽。勅奘尚重請經題
| T2103_.52.0258a26: | 序啓 | 本闕 |
T2103_.52.0258a28: 蓋聞。二儀有像。顯覆載以含生。四時無形。
T2103_.52.0258a29: 潜寒暑以化物。是以窺天鑑地。庸愚皆識其
T2103_.52.0258b01: 端。明陰洞陽。賢哲罕窮其數。然而天地包乎
T2103_.52.0258b02: 陰陽而易識者。以其有像也。陰陽處乎天地
T2103_.52.0258b03: 而難窮者。以其無形也。故知像顯可。徴雖愚
T2103_.52.0258b04: 不惑。形潜莫覩。在智猶迷。況乎佛道崇虚。乘
T2103_.52.0258b05: 幽控寂。弘濟萬品。典御十方。擧威靈而無上。
T2103_.52.0258b06: 抑神力而無下。大之則彌於宇宙。細之則攝
T2103_.52.0258b07: 於毫釐。無滅無生。歴千劫而不古。若隱若顯。
T2103_.52.0258b08: 運百福而長今。妙道凝玄。遵之莫知其際。法
T2103_.52.0258b09: 流湛寂。挹之莫測其源。故知蠢蠢凡愚區區
T2103_.52.0258b10: 庸鄙。投其旨趣能無疑惑者哉。然則大教之
T2103_.52.0258b11: 興。基於西土。騰漢庭而皎夢。照東域而流
T2103_.52.0258b12: 慈。昔者分形分跡之時。言未馳而成化。當常
T2103_.52.0258b13: 現常之世。民仰徳而知遵。及乎晦影歸眞遷
T2103_.52.0258b14: 儀越世。金容掩色。不鏡三千之光。麗象開圖。
T2103_.52.0258b15: 空端四八之相。於是微言廣被。拯含類於三
T2103_.52.0258b16: 途。遺訓遐宣。導群生於十地。然而眞教難仰。
T2103_.52.0258b17: 莫能一其指歸。曲學易遵。邪正於焉紛糺。所
T2103_.52.0258b18: 以空有之論。或習俗而是非。大小之乘。乍沿
T2103_.52.0258b19: 時而隆替。有玄奘法師者。沙門之領袖也。
T2103_.52.0258b20: 幼懷貞慜。早悟三空之心。長契神情。先苞
T2103_.52.0258b21: 四忍之行。松風水月。未足比其清華。仙露明
T2103_.52.0258b22: 珠。詎能方其朗潤。故以智通無累神測未形。
T2103_.52.0258b23: 超六塵而迥出。隻千古而無對。凝心内境。悲
T2103_.52.0258b24: 正法之陵遲。栖慮玄門。慨深文之訛謬。思欲
T2103_.52.0258b25: 分條析理廣彼前聞。截僞續眞開茲後學。是
T2103_.52.0258b26: 以翹心淨土往遊西域。乘危遊邁杖策孤征。
T2103_.52.0258b27: 積雪晨飛途間失地。驚砂夕起空外迷天。萬
T2103_.52.0258b28: 里山川。撥煙霞而進影。百重寒暑。躡霜雨而
T2103_.52.0258b29: 前蹤。誠重勞輕求深願逹。周遊西宇十有七
T2103_.52.0258c01: 年。窮歴道邦詢求正教。雙林八水味道餐風。
T2103_.52.0258c02: 鹿苑鷲峯瞻奇仰異。承至言於先聖。受眞教
T2103_.52.0258c03: 於上賢。探賾妙門精窮奧業。一乘五律之道。
T2103_.52.0258c04: 馳驟於心田。八藏三篋之文。波濤於口海。爰
T2103_.52.0258c05: 自所歴之國。總將三藏要文。凡六百五十七
T2103_.52.0258c06: 部。譯布中夏宣揚勝業。引慈雲於西極。注
T2103_.52.0258c07: 法雨於東陲。聖教缺而復全。蒼生罪而還福。
T2103_.52.0258c08: 濕火宅之乾焔。共拔迷途。朗愛水之昏波。同
T2103_.52.0258c09: 臻彼岸。是知惡因業墜善以縁昇。昇墜之端
T2103_.52.0258c10: ＊惟人所託。譬夫桂生高嶺雲露方得泫其
T2103_.52.0258c11: 華。蓮出淥波飛塵不能汚其葉。非蓮性自潔
T2103_.52.0258c12: 而桂質本貞。良由所附者高則微物不能累。
T2103_.52.0258c13: 所憑者淨則濁類不能沾。夫以卉木無知。猶
T2103_.52.0258c14: 資善而成善。況乎人倫有識。不縁慶而求慶。
T2103_.52.0258c15: 方冀茲經流施將日月而無窮。斯福遐敷與
T2103_.52.0258c16: 乾坤而永大
T2103_.52.0258c17: 謝勅齎經序啓
T2103_.52.0258c18: 沙門玄奘言。竊聞六爻探賾。局於生滅之場。
T2103_.52.0258c19: 百物正名。未渉眞如之境。猶且遠徴羲册。覩
T2103_.52.0258c20: 奧不測其神。遐想軒圖。歴選並歸其美。伏惟
T2103_.52.0258c21: 皇帝陛下。玉臺降質金輪御天。廓先王之
T2103_.52.0258c22: 九州。掩百千之日月。斥列代之區域。納恒沙
T2103_.52.0258c23: 之法界。遂使給園精舍並入隄封。貝葉靈文
T2103_.52.0258c24: 咸歸册府。玄奘往因振錫聊謁崛山。經途萬
T2103_.52.0258c25: 里怙天威如咫尺。匪乘千葉詣雙林如食頃。
T2103_.52.0258c26: 搜揚三藏。盡龍宮之所儲。研究一乘。窮鷲嶺
T2103_.52.0258c27: 之遺旨。並以載乎白馬來獻紫宸。尋蒙下詔
T2103_.52.0258c28: 賜使翻譯。玄奘識乖龍樹。謬忝傳燈之榮。才
T2103_.52.0258c29: 異馬鳴。深愧瀉瓶之敏。所譯經論。紕舛尤多。
T2103_.52.0259a01: 遂荷天恩留神。構序文超象繋之表。若聚日
T2103_.52.0259a02: 之放千光。理括衆妙之門。同法雲之濡百草。
T2103_.52.0259a03: 一音演説億劫罕逢。無以微生親承梵響。踊
T2103_.52.0259a04: 躍歡喜如聞受記。無任忻荷之極。謹奉表詣
T2103_.52.0259a05: 闕。陳謝以聞。謹言
T2103_.52.0259a06: 勅答謝啓
T2103_.52.0259a07: 朕才謝珪璋。言慚博逹。至於内典尤所未
T2103_.52.0259a08: 閑。昨製序文深爲鄙拙。＊惟恐穢翰墨於金
T2103_.52.0259a09: 簡。標瓦礫於珠林。忽得來書謬承褒讃。循環
T2103_.52.0259a10: 省慮彌益厚顏。善不足稱空勞致謝
T2103_.52.0259a11: 皇太子臣治述聖記三藏經序
T2103_.52.0259a12: 夫顯揚正教。非智無以廣其文。崇闡微言。非
T2103_.52.0259a13: 賢莫能定其旨。蓋眞如聖教者。諸法之玄宗。
T2103_.52.0259a14: 衆經之軌
T2103_.52.0259a15: 之精微。體生滅之機要。詞茂道曠。尋之者不
T2103_.52.0259a16: 究其源。文顯義幽。履之者莫測其際。故知聖
T2103_.52.0259a17: 慈所被。業無善而不臻。妙化所敷。縁無惡而
T2103_.52.0259a18: 不剪。開法網之網紀。弘六度之正教。拯群有
T2103_.52.0259a19: 之塗炭。啓三藏之祕扃。是以名無翼而長飛。
T2103_.52.0259a20: 道無根而永固。道名流慶。歴遂古而鎭常。
T2103_.52.0259a21: 赴感應身。經塵劫而不朽。晨鍾夕梵。交二音
T2103_.52.0259a22: 於鷲峯。慧日法流。轉隻輪於鹿苑。排空寶
T2103_.52.0259a23: 蓋。接翔雲而共飛。莊野春林。與天花而合
T2103_.52.0259a24: 彩。伏惟皇帝陛下。上玄資福。垂拱而治八荒。
T2103_.52.0259a25: 徳被黔黎。斂衽而朝萬國。恩加朽骨。石室歸
T2103_.52.0259a26: 貝葉之文。澤及昆蟲。金匱流梵説之偈。遂使
T2103_.52.0259a27: 阿耨逹水通神甸之八川。耆闍崛山接嵩華之
T2103_.52.0259a28: 翠嶺。竊以法性凝寂。靡歸心而不通。智地玄
T2103_.52.0259a29: 奧。感懇誠而遂顯。豈謂重昏之夜。燭慧炬之
T2103_.52.0259b01: 光。火宅之朝。降法雨之澤。於是百川異流同
T2103_.52.0259b02: 會於海。萬區分義總成乎實。豈與湯武校其
T2103_.52.0259b03: 優劣。堯舜比其聖徳者哉。玄奘法師者。夙懷
T2103_.52.0259b04: 聰令立志夷簡。神清齠齔之年。體拔浮華之
T2103_.52.0259b05: 世。凝情定室匿迹幽巖。栖息三禪巡遊十地。
T2103_.52.0259b06: 超六塵之境。獨歩迦維。會一乘之旨。隨機化
T2103_.52.0259b07: 物。以中華之無質。尋印度之眞文。遠渉恒河
T2103_.52.0259b08: 終期滿字頻登雪嶺更獲半珠。問道往還十
T2103_.52.0259b09: 有七載。備通釋典利物爲心。以貞觀十九年
T2103_.52.0259b10: 二月六日。奉勅於弘福寺翻譯聖教要文。凡
T2103_.52.0259b11: 六百五十七部。引大海之法流。洗塵勞而不
T2103_.52.0259b12: 竭。傳智燈之長焔。皎幽闇而恒明。自非久植
T2103_.52.0259b13: 勝縁。何以顯揚斯旨。所謂法相常住。齊三光
T2103_.52.0259b14: 之明。我皇福臻。同二儀之固。伏見御製衆
T2103_.52.0259b15: 經序。照古騰今。理含金石之聲。文抱風雲
T2103_.52.0259b16: 之潤。治輒以輕塵足岳墜露添流。略擧大綱
T2103_.52.0259b17: 以爲斯記
T2103_.52.0259b18: 皇太子答沙門玄奘謝聖教序書
T2103_.52.0259b19: 治素無才學性不聰敏。内典諸文殊未觀覽。
T2103_.52.0259b20: 所作論序鄙拙尤繁。忽見來書褒揚讃述撫
T2103_.52.0259b21: 躬自省慚悚交并。勞師遠臻深以爲愧
T2103_.52.0259b22: 金剛般若經注序禇亮
T2103_.52.0259b23: 若夫大塊均形役智從物。情因習改性與慮
T2103_.52.0259b24: 遷。然則逹鑒窮覽皎乎先覺。照慧炬以出重
T2103_.52.0259b25: 昏。拔愛河而升彼岸。與夫輪轉萬劫蓋染六
T2103_.52.0259b26: 塵。流遁以徇無涯踳駁而趨捷徑。豈同日
T2103_.52.0259b27: 而言也。頴川庾初孫早弘篤信以爲般若所
T2103_.52.0259b28: 明。歸於正道。顯大乘之名相。標不住之宗極。
T2103_.52.0259b29: 出乎心慮之表。絶於言象之外。是以結髮受
T2103_.52.0259c01: 持多歴年所。雖妙音演説成誦不虧。而靈源
T2103_.52.0259c02: 邃湛或有未悟。嗟迷方之弗遠。睠砥途而太
T2103_.52.0259c03: 息。屬有慧淨法師。博通奧義。辯同炙輠理究
T2103_.52.0259c04: 連還。庾生入室研幾。伏膺善誘。乘此誓願仍
T2103_.52.0259c05: 求註述。法師懸鏡忘疲衢罇自滿。上憑神應
T2103_.52.0259c06: 之道。傍盡心機之用。敷暢微言宣揚至理。曩
T2103_.52.0259c07: 日舊疑渙焉氷釋。今茲妙義朗若霞開。爲像
T2103_.52.0259c08: 法之梁棟。變群生之耳目。詞鋒秀上。映鷲岳
T2103_.52.0259c09: 而相高。言泉激壯。赴龍宮而競遠。且夫釋教
T2103_.52.0259c10: 西興道源東注。世閲賢智才兼優洽。精該睿
T2103_.52.0259c11: 旨罕見其人。今則妙門重闡籍甚當世。想此
T2103_.52.0259c12: 玄宗鬱爲稱首。歳惟閹茂始創懷油。月躔
T2103_.52.0259c13: 仲呂爰茲絶筆。緇俗攸仰軒蓋成陰。扣鍾隨
T2103_.52.0259c14: 其小大。鳴劍發其光彩。一時學侶專門受業。
T2103_.52.0259c15: 同渉波瀾遞相傳授。方且顧蔑林遠俯視安
T2103_.52.0259c16: 生。獨歩高衢對揚正法。遼東眞本。望懸金而
T2103_.52.0259c17: 不刊。指南所寄。藏群玉而無朽。豈不盛哉。豈
T2103_.52.0259c18: 不盛哉
T2103_.52.0259c19: 金剛般若經集註序
T2103_.52.0259c20: 司元大夫隴西李儼字仲思撰
T2103_.52.0259c21: 夫以。觀鳥垂文。振宏規於八體。泣麟敷典。渙
T2103_.52.0259c22: 洪波於九流。循其轍者不踰乎寰域。渉其源
T2103_.52.0259c23: 者僅歸乎仁義。孰若至聖乘時能仁昭法。剖
T2103_.52.0259c24: 秋毫於十地。總沙界而詮道。釋春氷於一乘。
T2103_.52.0259c25: 冠塵劫而流化。若迺是相非相。是空非空。窅
T2103_.52.0259c26: 乎不測廓焉無象。假名言以立體。包權實而
T2103_.52.0259c27: 爲用。窮不照之照。引重昏於夢境。運無知之
T2103_.52.0259c28: 知。導群迷於朽宅。究其實相則般若爲之宗
T2103_.52.0259c29: 矣。自眞容西謝像教東流。香城徒築於綿區。
T2103_.52.0260a01: 寶臺移構於中壤鱗萃羽集者。咸徇其法。雲
T2103_.52.0260a02: 褰霧廓法已悟其眞。至矣哉。無得而稱也。
T2103_.52.0260a03: 然此梵本至秦弘始。有羅什三藏。於長安城
T2103_.52.0260a04: 創譯一本。名舍衞國。曁於後魏宣武之世。有
T2103_.52.0260a05: 流支三藏。於洛陽城重翻一本。名舍婆提。江
T2103_.52.0260a06: 南梁末有眞諦三藏。又翻一本名祇樹林。隋
T2103_.52.0260a07: 初開皇。有佛陀耶舍三藏。又翻一本名祇陀
T2103_.52.0260a08: 林。大唐有玄奘三藏。又翻一本名誓多林。雖
T2103_.52.0260a09: 分軫揚鏕。同歸至極。而筌詞析義頗亦殊途。
T2103_.52.0260a10: 然流支翻者兼帶天親釋論三卷。又翻金剛
T2103_.52.0260a11: 仙論十卷。隋初耶舍又翻無著釋論兩卷。比
T2103_.52.0260a12: 校三論。文義大同。然新則理隱而文略。舊則
T2103_.52.0260a13: 工顯而義周。兼有秦世羅什晋室謝靈運隋
T2103_.52.0260a14: 代曇琛皇朝慧淨法師等。並器業韶茂博雅
T2103_.52.0260a15: 洽聞。耽味茲典倶爲注釋。研考祕賾咸騁異
T2103_.52.0260a16: 義。時有長安西明寺釋道世法師字玄惲。徳
T2103_.52.0260a17: 鏡玄流道資素蓄。伏膺聖教雅好斯文。以解
T2103_.52.0260a18: 詁多門尋覈勞止。未若參綜厥美一以貫之。
T2103_.52.0260a19: 爰掇諸家而爲集註。開題科簡同銘斯部。勒
T2103_.52.0260a20: 成三卷號爲集註般若。兼出義疏三卷玄義
T2103_.52.0260a21: 兩卷。現行要用文理周悉。庶使靈山積壤干
T2103_.52.0260a22: 天之峻彌高。巨海納川浴日之波逾廣。披文
T2103_.52.0260a23: 者畢窮其理。講導者洞盡其性。學侶無疲
T2103_.52.0260a24: 於倍功。談客有同於兼採。金口妙義。掩二
T2103_.52.0260a25: 曜以長懸。玉軸微言。貫三才而靡絶。豈止聲
T2103_.52.0260a26: 芬鷲嶺字韞龍宮而已哉
T2103_.52.0260a27: 與翻經大徳等書 太常博士柳宣
T2103_.52.0260a28: 歸敬偈
T2103_.52.0260a29: 稽首諸佛 願護神威 當陳誠請
T2103_.52.0260b01: 罔或尤譏 沈晦未悟 圓覺所歸
T2103_.52.0260b02: 久淪愛海 舟楫攸希 異執乖競
T2103_.52.0260b03: 和合是依 玄離取有 理絶過違
T2103_.52.0260b04: 慢乖八正 戲入百非 取捨同辨
T2103_.52.0260b05: 染淨混微 簡金去礫 琢玉裨輝
T2103_.52.0260b06: 能仁普鑒 凝慮研幾 契誠大道
T2103_.52.0260b07: 孰敢毀誹 諤諤崇徳 唯唯浸衰
T2103_.52.0260b08: 惟願留聽 庶有發揮 望矜悃悃
T2103_.52.0260b09: 垂誨婓婓
T2103_.52.0260b10: 歸敬曰。昔能仁示現王宮假歿雙樹。微言既
T2103_.52.0260b11: 暢至理亦弘。刹土蒙攝受之恩。懷生沾昭蘇
T2103_.52.0260b12: 之慧。自佛樹西蔭覺影東臨。漢魏寔爲濫
T2103_.52.0260b13: 觴。符姚盛其風彩。自是名僧間出逹士連鑣。
T2103_.52.0260b14: 慧日長懸法輪恒馭。開鑿之功始自騰顯。弘
T2103_.52.0260b15: 闡之力仍資什安。別有善開遠適羅浮。圖澄
T2103_.52.0260b16: 近現趙魏。粗言圭角未可縷陳。莫不辯空有
T2103_.52.0260b17: 於一乘。論苦集於四諦。假銓明有。終未離
T2103_.52.0260b18: 於有爲。息言明道。方契證於凝寂。猶執玄
T2103_.52.0260b19: 以求玄。是玄非玄理。因玄以忘玄。或是玄義。
T2103_.52.0260b20: 雖冥會幽塗事絶言象。然攝生歸寂終籍筌
T2103_.52.0260b21: 蹄。亦既立言是非鋒起。如彼戰爭干戈競發。
T2103_.52.0260b22: 負者屏氣勝者先鳴。故尚降魔制諸外道。自
T2103_.52.0260b23: 非辯才無畏答難有方。則物輩喧張我等恥
T2103_.52.0260b24: 辱。是故專心適道。一意總持建立法幢祇植
T2103_.52.0260b25: 法鼓。旗鼓既正則敵者殘摧。法輪既轉能
T2103_.52.0260b26: 威不伏。若使望風旗靡對難含膠而能闡弘
T2103_.52.0260b27: 三寶。無有是處。尚藥呂奉御。入空有之門。馳
T2103_.52.0260b28: 正見之路。聞持擬於昔賢。洞微侔於往哲。其
T2103_.52.0260b29: 辭辨其義明。其徳眞其行著。已沐八解之
T2103_.52.0260c01: 流。又悟七覺之分。影響成教。若淨名之詣菴
T2103_.52.0260c02: 園。聞道必求。猶善才之歸無竭。意在弘宣
T2103_.52.0260c03: 佛教。立破因明之疏。若其是也。必須然其所
T2103_.52.0260c04: 長。如其非也。理合指其所短。今現僧徒雲集。
T2103_.52.0260c05: 並是採石他山。朝野倶聞。呂君請益莫不側
T2103_.52.0260c06: 聽。瀉瓶皆望盪滌掉悔之源。銷屏疑忿之
T2103_.52.0260c07: 聚。有太史令李淳風者。聞而進曰。僕心懷正
T2103_.52.0260c08: 路行屬歸依。以實際爲大覺玄軀。無爲是調
T2103_.52.0260c09: 御法體。然皎日麗天。寔助上玄運用。賢僧闡
T2103_.52.0260c10: 法。實裨天師妙道。是所信受是所安心。但不
T2103_.52.0260c11: 敢以黄葉爲金。山雉成鳳。南郭濫吹。淄澠
T2103_.52.0260c12: 混流耳。或有異議。豈僕心哉。豈僕心哉。然鶴
T2103_.52.0260c13: 林已後歳將二千。正法既過末法初踐。玄理
T2103_.52.0260c14: 鬱而不彰。覺道浸將湮落。玄奘法師。頭陀法
T2103_.52.0260c15: 界遠逹迦維。目撃道樹金流。仍覩七處八會。
T2103_.52.0260c16: 毘城鷲嶺身入彼郷。娑羅寶階目驗虚實。至
T2103_.52.0260c17: 如歴覽王舍檀特恒河。如斯等輩未易具言
T2103_.52.0260c18: 也。加之西域名僧莫不面論波若。東域疑義
T2103_.52.0260c19: 悉皆質之彼師。毘尼之藏既奉持而不捨。毘
T2103_.52.0260c20: 曇明義亦洞觀而爲常。蘇妒路既得之於聲
T2103_.52.0260c21: 明。耨多羅亦剖斷於疑滯。法無大小。莫不
T2103_.52.0260c22: 韞之胸懷。理無深淺。悉能決之敏慮。故三藏
T2103_.52.0260c23: 之名振旦之所推定。摩訶之號乃羅衞之
T2103_.52.0260c24: 所共稱。名實之際何可稱道。然呂君學識該
T2103_.52.0260c25: 博義理精通。言行樞機是所詳悉。至於陀羅
T2103_.52.0260c26: 佛於。禀自生知。無礙辯才寧由伏習。但以因
T2103_.52.0260c27: 明義隱。所見不同。猶觸象各得其形。共器飯
T2103_.52.0260c28: 有異色。呂君既已執情道俗。企望指定。秋霜
T2103_.52.0260c29: 已降側聽鍾鳴。法雲既敷雷震希發。但龍象
T2103_.52.0261a01: 蹴
T2103_.52.0261a02: 龍種抗説無垢釋疑則苾芻悉曇亦優婆能盡
T2103_.52.0261a03: 輒附微志請不爲煩。若有滯疑望諮三藏裁
T2103_.52.0261a04: 決。以所承禀傳示四衆。則正道克昌覆障永
T2103_.52.0261a05: 絶。紹隆三寶其在茲乎。過此已往非復所悉。
T2103_.52.0261a06: 弟子柳宣白
T2103_.52.0261a07: 答博士柳宣譯經釋明濬
T2103_.52.0261a08: 還述頌
T2103_.52.0261a09: 於赫大聖 種覺圓明 無幽不察
T2103_.52.0261a10: 如響酬聲 弗資延慶 孰悟歸誠
T2103_.52.0261a11: 良道可仰 寔引迷生 百川邪浪
T2103_.52.0261a12: 一味呑并 物有取捨 正匪虧盈
T2103_.52.0261a13: 八邪馳鋭 四句爭名 飾非濫是
T2103_.52.0261a14: 抑重爲輕 照日氷散 投珠水清
T2103_.52.0261a15: 顯允上徳 體道居貞 縱加譽毀
T2103_.52.0261a16: 未動遺榮 昂昂令哲 鬱鬱含情
T2103_.52.0261a17: 俟諸逹觀 定此權衡 聊申悱悱
T2103_.52.0261a18: 用簡英英
T2103_.52.0261a19: 還述曰。頃於望表預屬歸敬之詞。其文煥乎
T2103_.52.0261a20: 何偉麗也。詳其致誠哉。豈不然歟。悲夫愛
T2103_.52.0261a21: 海滔天邪山概日。封人我者顛墜其何已。恃
T2103_.52.0261a22: 慢結者漂淪而不窮。至於六十二見。爭翳薈
T2103_.52.0261a23: 而自處。九十五道。競扶服而無歸。如來以本
T2103_.52.0261a24: 願大悲忘縁俯應。内圓四智外顯六通。運十
T2103_.52.0261a25: 力以伏天魔。飛七辯而摧外道。竭茲愛海。濟
T2103_.52.0261a26: 禀識於三空。殄彼邪山。驅肖形於八正。指
T2103_.52.0261a27: 因示果反本還源。大矣哉。悲智妙用無徳而
T2103_.52.0261a28: 稱矣
T2103_.52.0261a29: 昔道樹登庸。被聲教於百億。堅林寢迹。振遺
T2103_.52.0261b01: 烈於三千。自佛日西傾餘光東照。周感夜隕
T2103_.52.0261b02: 之瑞。漢通宵夢之徴。騰蘭炳惠炬於前。澄
T2103_.52.0261b03: 什嗣傳燈於後。其於譯經弘法神異濟時。
T2103_.52.0261b04: 高論降邪安禪肅物。緝頽綱者接武。維絶
T2103_.52.0261b05: 細者肩隨。莫不夷夏欽風幽明翼化聯華靡
T2103_.52.0261b06: 替可略而詳。惟今三藏法師蘊靈秀出。含章
T2103_.52.0261b07: 而體一味。瓶瀉以贍五乘。悲去聖之逾遠。憫
T2103_.52.0261b08: 來教之多闕。緬思圓義許道以身。心口自謀
T2103_.52.0261b09: 形影相弔。振衣
T2103_.52.0261b10: 遠遊。指金河而一息。稽疑梵宇探幽洞微。旋
T2103_.52.0261b11: 化神州揚眞殄謬。遺筌闕典大備茲辰。方等
T2103_.52.0261b12: 圓宗彌廣前烈。所明勝義。妙絶環中之中。
T2103_.52.0261b13: 眞性眞空。極踰方外之外。以有取也。有取喪
T2103_.52.0261b14: 其眞。統無求之。無求蠹其實。拂二邊之跡。
T2103_.52.0261b15: 忘中道之相。累遣未易。洎其深重空。何以
T2103_.52.0261b16: 臻其極。要矣妙矣。至哉大哉。契之於心。然後
T2103_.52.0261b17: 以之爲法。在心爲法形言爲教。法有自明
T2103_.52.0261b18: 共相。教乃遮詮表詮。粹旨沖宗。豈造次所能
T2103_.52.0261b19: 覶縷。法師凝神役智詳正始末。緝熙玄籍大
T2103_.52.0261b20: 啓幽關。祕希聲應扣撃之大小。廓義海納朝
T2103_.52.0261b21: 宗之巨細。於是殊方碩徳異域高僧。伏膺問
T2103_.52.0261b22: 道蓄疑請益。固已飮和。滿腹莫測其淺深。
T2103_.52.0261b23: 聆音駭聽。孰知其遠近。至於因明小道。現比
T2103_.52.0261b24: 蓋微。斯乃指初學之方隅。擧立論之標幟。
T2103_.52.0261b25: 至若靈樞祕鍵。妙本成功。備諸奧册。非此所
T2103_.52.0261b26: 云也。呂奉御以風神爽拔早擅多能。器宇該
T2103_.52.0261b27: 通夙彰博物。弋獵開墳之典鉤深壞壁之書。
T2103_.52.0261b28: 觸類而長應諸數術。振風颷於辯囿。摛光華
T2103_.52.0261b29: 於翰林。驤首雲中先鳴日下。五行資其筆削。
T2103_.52.0261c01: 六位佇其高談。一覽太玄應問便釋。再尋
T2103_.52.0261c02: 象戲立試即成。實晋代茂先漢朝曼蒨。方
T2103_.52.0261c03: 今蔑如也。既而
T2103_.52.0261c04: 敬慕大乘。夙敦誠信。比因友生戲爾忽復屬
T2103_.52.0261c05: 想。因明不以師資。率己穿鑿。比決諸疏指
T2103_.52.0261c06: 斥求非。諠議於朝形於造次。考其志也。固已
T2103_.52.0261c07: 難加覈其知也。誠爲可惑。此論以一卷成部。
T2103_.52.0261c08: 五紙成卷。研機三疏。向已一周。擧非四十
T2103_.52.0261c09: 自無一是。自既無是而能言是。疏本無非而
T2103_.52.0261c10: 能言非。言非不非。言是不是。言是不是。是是
T2103_.52.0261c11: 而恒非。言非不非。非非而恒是。非非恒是。不
T2103_.52.0261c12: 爲非所非。是是恒非。不爲是所是。以茲貶失
T2103_.52.0261c13: 致惑病諸。且據生因了因。執一體而亡二義。
T2103_.52.0261c14: 能了所了封一名而惑二體。又以宗依宗。體
T2103_.52.0261c15: 留依去體以爲宗。喩體喩依去體留依而爲
T2103_.52.0261c16: 喩。縁斯兩系妄起多疑。迷一極成謬生七
T2103_.52.0261c17: 難。但以鑚窮二論師已一心。滯文句於上下。
T2103_.52.0261c18: 誤字音之平去。復以數論爲聲論。擧生成爲
T2103_.52.0261c19: 滅成。豈唯差離合之宗因。蓋亦違倒順之前
T2103_.52.0261c20: 後。又採鄙俚訛韻以擬梵本。囀音雖廣。援
T2103_.52.0261c21: 七種而只當一＊囀。然非彼七所目。乃是第八
T2103_.52.0261c22: 呼聲。舛雜乖訛何從而至。又案勝論。立常極
T2103_.52.0261c23: 微數。乃無窮體＊唯極小。復漸和合生諸子。
T2103_.52.0261c24: 微數則倍減於常。微體又倍増於父母。迄乎
T2103_.52.0261c25: 終已體遍大千。究其所窮數唯成一。呂公所
T2103_.52.0261c26: 引易繋辭云。太極生二儀。二儀生四象。四象
T2103_.52.0261c27: 生八卦。八卦生萬物云。此與彼言異義同。今
T2103_.52.0261c28: 案太極無形肇生有象。元資一氣終成萬物。
T2103_.52.0261c29: 豈得以多生一而例一生多。引類欲顯博聞
T2103_.52.0262a01: 義乖。復何所託。設引大例生義似同。若釋
T2103_.52.0262a02: 同於邪見。深累如何自免。豈得苟要時譽。
T2103_.52.0262a03: 混正同邪。非身之讐奚至於此。凡所紕紊胡
T2103_.52.0262a04: 可勝言。特由率己致斯狼狽。根既不正枝葉
T2103_.52.0262a05: 自傾。逐誤生疑隨疑設難。曲形直影其可得
T2103_.52.0262a06: 乎。試擧二三冀詳大意。深疵繁緒委答如別。
T2103_.52.0262a07: 尋夫呂公逹鑒。豈盂浪而至此哉。示顯眞俗
T2103_.52.0262a08: 雲埿難易楚越。因彰佛教弘遠正法凝深。譬
T2103_.52.0262a09: 洪爐非掬雪所投。渤澥豈膠舟能越也。太史
T2103_.52.0262a10: 令李君者。靈府沈祕襟期遠邈。專精九數綜
T2103_.52.0262a11: 渉六爻。博考圖典瞻觀雲物。鄙衞宏之失度。
T2103_.52.0262a12: 陋
T2103_.52.0262a13: 公餘論復致間言。以實際爲大覺。玄軀無
T2103_.52.0262a14: 爲是調御法體。此乃信薫修容。有分證禀。自
T2103_.52.0262a15: 然終不可成。良恐言似而意違。詞近而旨遠。
T2103_.52.0262a16: 然天師妙道幸以再斯。且寇氏天師。崔君特
T2103_.52.0262a17: 廌共貽伊咎。夫復何言。雖謂不混於淄澠。蓋
T2103_.52.0262a18: 已自濫金鋀耳惟公逸宇寥廓學殫墳素。
T2103_.52.0262a19: 庇身以仁義。應物以樞機。肅肅焉汪汪焉。擢
T2103_.52.0262a20: 勁節以干雲。談清瀾而鎭地。騰芳文苑。職
T2103_.52.0262a21: 處儒林。捃摭九疇之宗。研詳二載之説。至
T2103_.52.0262a22: 於經禮三百曲禮三千。莫不義符指掌。事如
T2103_.52.0262a23: 俯拾罇俎咸推。其准的法度必待其雌黄。遂
T2103_.52.0262a24: 令相鼠之詩絶聞於野。魚麗之詠盈耳於朝。
T2103_.52.0262a25: ＊惟名與實盡善盡美矣。而誠敬之重禀自
T2103_.52.0262a26: 夙成。弘護之心實＊惟素蓄。屬斯諠議同恥疚
T2103_.52.0262a27: 懷。故能投刺含膠允光大義。非夫才兼内外
T2103_.52.0262a28: 照實隣幾豈能激揚清濁濟俗匡眞耳。昔什
T2103_.52.0262a29: 公門下服道者三千。今此會中同聽者如市。
T2103_.52.0262b01: 貧道猥以庸陋。叨厠末筵。雖慶朝聞然慚夕
T2103_.52.0262b02: 惕。詳以造疏三徳。並是貫逹五乘。牆仞罕窺
T2103_.52.0262b03: 辭峯難仰。既屬商羊鼓舞。而霈澤必霑。詞雷
T2103_.52.0262b04: 迅發恐無暇掩耳。僉議。古人曰。一枝可以戢
T2103_.52.0262b05: 羽。何煩乎鄧林。黄洿足以沈鱗。豈俟於滄
T2103_.52.0262b06: 海。故不以愚懦垂逼課虚。辭弗獲免。粗陳梗
T2103_.52.0262b07: 概。雖文不足取。而義或可觀。顧己庸疏彌増
T2103_.52.0262b08: 悚恧。指述還答餘無所申。釋明濬白
T2103_.52.0262b09: 廣弘明集卷第二十＊二
T2103_.52.0262b10:
T2103_.52.0262b11: ◎重請三藏聖教序啓釋玄奘
T2103_.52.0262b12: 伏奉墨勅猥垂奬喩。祇奉綸言精守震越。
T2103_.52.0262b13: 玄奘業行空疏謬參法侶。幸屬九瀛有截
T2103_.52.0262b14: 四海無虞。憑皇靈以遠征。恃國威而訪道。
T2103_.52.0262b15: 窮遐冒險。雖勵愚誠。纂異懷荒。寔資朝化。
T2103_.52.0262b16: 所獲經論奉勅翻譯。見成卷軸未有詮序。
T2103_.52.0262b17: 伏惟。陛下叡思雲敷。天華景爛。理包繋象。
T2103_.52.0262b18: 調逸咸英。跨千古以飛聲。掩百王而騰實。
T2103_.52.0262b19: 竊以神力無方。非神思不足詮其理。聖教
T2103_.52.0262b20: 玄遠。非聖藻何以序其源。故乃冒犯威嚴
T2103_.52.0262b21: 敢希題目。宸睠冲邈不垂矜許。撫躬累息
T2103_.52.0262b22: 相顧失圖。玄奘聞。日月麗天。既分暉於戸
T2103_.52.0262b23: 牖。江河紀地。亦流潤於巖崖。雲和廣樂。不
T2103_.52.0262b24: 祕響於聾昧。金璧奇珍。豈韜彩於愚瞽。敢
T2103_.52.0262b25: 縁斯理重以干祈。伏乞。雷雨曲垂。天文俯
T2103_.52.0262b26: 照。配兩儀而同久。與二曜而倶懸。然則鷲
T2103_.52.0262b27: 嶺微言。假神筆而弘遠。雞園奧義。託英詞
T2103_.52.0262b28: 而宣暢。豈止區區梵衆獨荷恩榮。亦使蠢
T2103_.52.0262b29: 蠢迷生方超塵累而已。謹奉表奏以聞。謹
T2103_.52.0262c01: 言。勅遂許焉。謂駙馬高履行曰。汝前請朕
T2103_.52.0262c02: 爲汝父作碑。今氣力不如昔。願作功徳爲
T2103_.52.0262c03: 法師作序。不能作碑汝知之。貞觀二十二
T2103_.52.0262c04: 年幸玉華宮。追奘至。問翻何經論。答正翻
T2103_.52.0262c05: 瑜伽。上問何聖所作。明何等義。具答已。令
T2103_.52.0262c06: 取論自披閲。遂下勅新翻經論寫九本。頒
T2103_.52.0262c07: 與雍洛相兗荊楊等九大州。奘又請經題。
T2103_.52.0262c08: 上乃出之名大唐三藏聖教序。於明月殿
T2103_.52.0262c09: 命弘文館學士上官儀對群僚讀之
T2103_.52.0262c10: ◎謝皇太子聖教序述啓釋玄奘
T2103_.52.0262c11: 玄奘聞。七曜摛光。憑高天而散景。九河灑
T2103_.52.0262c12: 潤。因厚地以通流。是知相資之美處物既
T2103_.52.0262c13: 然。演法依人理在無惑。伏惟。皇太子殿下。
T2103_.52.0262c14: 發揮睿藻。再述天文。讃美大乘莊嚴實相。
T2103_.52.0262c15: 珠迴玉轉霞爛錦舒。將日月而聯華。與咸
T2103_.52.0262c16: 英而合韻。玄奘輕生多幸。沐浴殊私。不任
T2103_.52.0262c17: 銘佩。奉啓陳謝。謹啓
T2103_.52.0262c18:
T2103_.52.0262c19:
T2103_.52.0262c20:
T2103_.52.0262c21:
T2103_.52.0262c22: ＊大唐西明寺沙門釋道宣撰
T2103_.52.0262c23: 僧行篇第五
T2103_.52.0262c24: 序曰。夫論僧者六和爲體。謂戒見利及三業
T2103_.52.0262c25: 也。是以道洽幽明。徳通賢聖。開物成務則福
T2103_.52.0262c26: 被人天。導解律儀則化垂空有並由式敬六
T2103_.52.0262c27: 和揚明三寶。内蕩四魔之弊。外傾八慢之幢。
T2103_.52.0262c28: 遂使三千圍内咸禀僧規。六萬遐年倶遵聲
T2103_.52.0262c29: 教。非僧弘御孰振斯哉。然則道渉
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