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廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 00 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 [行番号:有/無] [返り点:有/無] [CITE]
T2103_.52.0097a01: T2103_.52.0097a02: No.2103 T2103_.52.0097a03: T2103_.52.0097a04: T2103_.52.0097a05: 唐麟徳元年西明寺沙門釋道宣撰 T2103_.52.0097a06: 自大夏化行布流東漸。懷信開道代有澆 T2103_.52.0097a07: 淳。斯由情混三堅智昏四照。故使澆薄之黨。 T2103_.52.0097a08: 輕擧邪風。淳正之徒。時遭佞辯。所以教移震 T2103_.52.0097a09: 旦六百餘年。獨夫震虐三被殘屏禍不旋踵。 T2103_.52.0097a10: 畢顧前良殃咎己形。取笑天下。且夫信爲徳 T2103_.52.0097a11: 母智寔聖因肇祖道元終期正果。據斯論理。 T2103_.52.0097a12: 則内傾八慢之惑。覈此求情。則外蕩六塵之 T2103_.52.0097a13: 蔽。蕭然累表。非小道之登臨。廓爾高昇。乃上 T2103_.52.0097a14: 仁之翔集。然以時經三代。弊五滓之沈淪。 T2103_.52.0097a15: 識蒙邪正。銓人法之天網。是以内教經緯。 T2103_.52.0097a16: 立法依以攝機。外俗賢明。垂文論以弘範。 T2103_.52.0097a17: 昔梁鍾山之上定林寺僧祐律師。學統九流 T2103_.52.0097a18: 義包十諦。情敦慈救志存住法。詳括梁晋列 T2103_.52.0097a19: 辟群英。留心佛理構叙篇什。撰弘明集一部 T2103_.52.0097a20: 一十四卷。討顏謝之風規。總周張之門律。 T2103_.52.0097a21: 辯駮通議。極情理之幽求。窮較性靈。誠智 T2103_.52.0097a22: 者之高致。備于祕閣廣露塵心。然智者不迷 T2103_.52.0097a23: 迷者非智。故智士興言。擧旨而通標領。迷 T2103_.52.0097a24: 夫取悟。繁詞而啓神襟。若夫信解之來諒資 T2103_.52.0097a25: 神用。契必精爽事襲玄模。故信有三焉。一知。 T2103_.52.0097a26: 二見。三謂愚也。知謂生知。佩三堅而入正聚。 T2103_.52.0097a27: 愚謂愚叟。滯四惑而溺欲塵。化不可遷下愚 T2103_.52.0097a28: 之與上智。中庸見信從善。其若流哉。是以法 T2103_.52.0097a29: 湮三代。並惟寡學所纒。故得師心獨斷禍集 T2103_.52.0097b01: 其計向若披圖八藏綜文義之成明尋繹九識 T2103_.52.0097b02: 逹情智之迷解者則正信如皎日。五翳雖掩 T2103_.52.0097b03: 而逾光矣。余博訪前叙廣綜弘明。以爲江表 T2103_.52.0097b04: 五代三寶載興。君臣士俗情無異。奉是稱文 T2103_.52.0097b05: 國。智籍文開。中原周魏政襲昏明。重老輕 T2103_.52.0097b06: 佛。信毀交貿。致使工言既申佞倖斯及。時 T2103_.52.0097b07: 不乏賢。剖心特逹脱頴拔萃。亦有人焉。然則 T2103_.52.0097b08: 昏明互顯邪正相師。據像則雲泥兩分。論情 T2103_.52.0097b09: 則倚伏交養。是以六術揚於佛代。三張冐於 T2103_.52.0097b10: 法流。皆大士之權謀。至人之適化也。斯則滿 T2103_.52.0097b11: 願行三毒之邪見。淨名降六欲之魔王。咸開 T2103_.52.0097b12: 逼引之殊途。各立向背之弘轍。今且據其行 T2103_.52.0097b13: 事決滯胥徒。喩逹蒙泉疏通性海。至如寇 T2103_.52.0097b14: 謙之搆崔浩。禍福皎然。鄭藹之抗周君。成 T2103_.52.0097b15: 敗俄頃。姚安著論。抑道在於儒流。陳琳綴篇。 T2103_.52.0097b16: 揚釋越於朝典。此之諷議涅而不緇。墜在 T2103_.52.0097b17: 諸條差難綜緝。又梁周二武。咸分顯晦之儀。 T2103_.52.0097b18: 宋魏兩明同乘弘誘之略。沈休文之慈濟。顏 T2103_.52.0097b19: 之推之歸心。詞釆卓然迥張物表。嘗以餘 T2103_.52.0097b20: 景試爲擧之弊於庸朽綜集牢落有漢陰博 T2103_.52.0097b21: 觀沙門繼賛成紀顧惟直筆即而述之。命 T2103_.52.0097b22: 族題篇披圖藻鏡。至若尋條揣義有悟賢明。 T2103_.52.0097b23: 孤文片記撮而附列。名曰廣弘明集。一部三 T2103_.52.0097b24: 十卷。有梁所撰。或未討尋。略隨條例銓目歴 T2103_.52.0097b25: 擧。庶得程諸未覩廣信釋紛擬人以倫。固非 T2103_.52.0097b26: 虚託。如有隱括。覽者詳焉
T2103_.52.0097c09: 兩開。所以欲主天魔猶能變爲佛相。況餘色 T2103_.52.0097c10: 有孰可言哉。固知一洲萬國一化千王。互興 T2103_.52.0097c11: 廢立不足論評。是以九十六部。宗上界之天 T2103_.52.0097c12: 根。二十五諦。討極計之冥本。皆陳正朔。號三 T2103_.52.0097c13: 寶於人中。咸稱大濟。敷四等於天下。又有魯 T2103_.52.0097c14: 邦孔氏。導禮樂於九州。楚國李公。開虚玄 T2103_.52.0097c15: 於五岳。匪稱教主。皆述作於先王。賛時體國。
T2103_.52.0097c19: 儒道。大略存於身國。孰解妄想流愛纒綿於 T2103_.52.0097c20: 九居。倒情徙滯。祛除於七識。致令惑網覆心 T2103_.52.0097c21: 莫知投向。昏波漾目寧辯歸依。不可効尤。務 T2103_.52.0097c22: 須反本。原夫小道大道自古常談。大聖小聖 T2103_.52.0097c23: 由來共述。至於親承面對。曾未覺知。雷同體 T2103_.52.0097c24: T2103_.52.0097c25: T2103_.52.0097c26: T2103_.52.0097c27: T2103_.52.0097c28: T2103_.52.0097c29: T2103_.52.0098a01: 附相從奔競。故有剋念作聖狂哲互稱。即斯 T2103_.52.0098a02: 爲論未契端極。昔皇覺之居舍衞。二十五年。 T2103_.52.0098a03: 九億編戸逆從太半。素王之在赤縣。門學三 T2103_.52.0098a04: 千。子夏蔑而致疑。顏回獨言莫測。以斯論 T2103_.52.0098a05: 道。又可惑焉。夫以會正名聖。無所不通。根塵 T2103_.52.0098a06: 無礙於有空。陶冶莫滯於性欲。形不可以相 T2103_.52.0098a07: 得。挺金姿之四八。心不可以智求。垂不共之 T2103_.52.0098a08: 二九。斯止一人名佛聖也。故能道濟諸有。幽 T2103_.52.0098a09: 顯咸所歸依。自餘鴻漸。天衢之所未陟。且自 T2103_.52.0098a10: 方域位殊義非叨僣。若夫天無二日國無二 T2103_.52.0098a11: 王。惟佛稱爲大聖。光有萬億天下。故今門 T2103_.52.0098a12: 學日盛。無國不仰其風。教義聿修。有識皆參 T2103_.52.0098a13: 其席。彼孔老者名位同俗不異常人。祖述先 T2103_.52.0098a14: 王自無教訓。何得比佛以相抗乎。且據陰陽 T2103_.52.0098a15: 八殺之略。山川望祑之祠。七衆委之若遺。五 T2103_.52.0098a16: 戒捐而不顧。觀此一途。高尚自足投誠。況有 T2103_.52.0098a17: 聖種賢蹤。則爲天人師表矣。是知天上天下 T2103_.52.0098a18: 惟佛爲尊。六道四生無非苦者。身心常苦義 T2103_.52.0098a19: 畢驅馳。不思此懷妄存高大。大而可大則不 T2103_.52.0098a20: 陷於有爲。既履非常固可歸於正覺。有斯事 T2103_.52.0098a21: 類。故敢序之云爾 T2103_.52.0098a22: 廣弘明集歸正篇第一 T2103_.52.0098a23: 梁弘明集歸正目録 T2103_.52.0098a24: 明僧紹正二教論 謝鎭之折夷夏論 朱 T2103_.52.0098a25: 昭之難夷夏論 朱廣之諮夷夏論 釋慧 T2103_.52.0098a26: 通駮夷夏論 釋僧敏戎華論 何尚之答
T2103_.52.0098a29: 子書商太宰問孔子以佛爲聖人 老子符 T2103_.52.0098b01: 子明以佛爲師 漢顯宗開佛化立本傳 T2103_.52.0098b02: 後漢書郊祀志 呉主孫權論佛化三宗 T2103_.52.0098b03: 宋文帝集朝宰叙佛教 元魏孝明召釋老 T2103_.52.0098b04: 門人述宗 元魏書釋老志 南齊江淹遂 T2103_.52.0098b05: 古篇 北齊顏之推歸心篇 梁阮孝緒七 T2103_.52.0098b06: 録序 北齊王邵齊志明佛教 梁高祖捨 T2103_.52.0098b07: 事道詔 北齊宣帝廢道詔 隋釋彦琮通 T2103_.52.0098b08: 極論 T2103_.52.0098b09: 廣弘明集歸正篇第一之一 T2103_.52.0098b10: 商太宰問孔子聖人 出列子 子書中 T2103_.52.0098b11: 以佛爲師 出老子符子 漢法本内傳 T2103_.52.0098b12: 未詳作者 後漢郊祀本志 出范曄後漢 T2103_.52.0098b13: 書 呉主孫權論佛化三宗 出呉書 宋
T2103_.52.0098b18: 識強記非聖人也。又問。三王聖人歟。對曰。三 T2103_.52.0098b19: 王善用智勇。聖非丘所知。又問五帝聖人歟。 T2103_.52.0098b20: 對曰。五帝善用仁義。聖非丘所知。又問。三皇 T2103_.52.0098b21: 聖人歟。對曰。三皇善用時。聖非丘所知。太宰 T2103_.52.0098b22: 大駭曰。然則孰爲聖人乎。夫子動容有間曰。 T2103_.52.0098b23: 丘聞西方有聖者焉。不治而不亂。不言而自 T2103_.52.0098b24: 信。不化而自行。蕩蕩乎人無能名焉。據斯以 T2103_.52.0098b25: 言。孔子深知佛爲大聖也。時縁未升故默而 T2103_.52.0098b26: 識之。有機故擧。然未得昌言其致矣 T2103_.52.0098b27: 子書中佛爲老師二 T2103_.52.0098b28: 老子西昇經云。吾師化遊天竺善入泥洹。符 T2103_.52.0098b29: 子云。老氏之師名釋迦文 T2103_.52.0098c01: 余尋終古三五帝皇有事西奔罕聞東逝。故 T2103_.52.0098c02: 軒轅遊華胥之國。王劭云。即天竺也。又陟 T2103_.52.0098c03: 崑崙之墟。即香山也。老子迹沈扶風。史述於 T2103_.52.0098c04: 流沙。而道家諸記。皆西升崑丘而上天矣。以 T2103_.52.0098c05: 事詳之。並從於佛國也。故伯益述山海申毒 T2103_.52.0098c06: 之國。偎人而愛人。郭璞博古者曰。申毒即天 T2103_.52.0098c07: 毒也。浮圖所興。今聞之説曰。地殷土中物 T2103_.52.0098c08: 壤琛麗。民博仁智俗高理學。立徳厚生何負 T2103_.52.0098c09: 諸夏。古稱愛人之國。世挺賢聖之人。豈虚搆 T2103_.52.0098c10: 哉 T2103_.52.0098c11: 漢顯宗開佛化法本傳三 未詳作者 T2103_.52.0098c12: 傳云。明帝永平三年。上夢神人。金身丈六 T2103_.52.0098c13: 項有日光。寤已問諸臣下。傅毅對詔。有佛出 T2103_.52.0098c14: 於天竺。乃遣使往求。備獲經像及僧二人。 T2103_.52.0098c15: 帝乃爲立佛寺畫壁。千乘萬騎繞塔三匝。又 T2103_.52.0098c16: 於南宮清涼臺及高陽門上顯節陵。所圖佛 T2103_.52.0098c17: 立像并四十二章經。緘於蘭臺石室。廣如前 T2103_.52.0098c18: 集牟子所顯 T2103_.52.0098c19: 傳云。時有沙門迦攝摩滕竺法蘭。位行難 T2103_.52.0098c20: 測。志存開化。蔡愔使逹請*滕東行。不守區 T2103_.52.0098c21: 域隨至雒陽。曉喩物情崇明信本。帝問*滕 T2103_.52.0098c22: 曰。佛法出世何以化不及此。答曰。迦毘羅 T2103_.52.0098c23: 衞國者。三千大千世界百億日月之中心也。 T2103_.52.0098c24: 三世諸佛皆在彼生。乃至天龍鬼神有願行 T2103_.52.0098c25: 者皆生於彼。受佛正化咸得悟道。餘處衆生 T2103_.52.0098c26: 無縁感佛。佛不往也。佛雖不往。光明及處。或 T2103_.52.0098c27: 五百年。或一千年。或一千年外。皆有聖人 T2103_.52.0098c28: 傳佛聲教而化導之。廣説教義文廣故略也」 T2103_.52.0098c29: 傳云。永平十四年正月一日。五岳諸山道士。 T2103_.52.0099a01: 朝正之次。自相命曰。天子棄我道法。遠求胡 T2103_.52.0099a02: 教。今因朝集可以表抗之。其表略曰。五岳十 T2103_.52.0099a03: 八山觀太上三洞弟子褚善信等。六百九十 T2103_.52.0099a04: 人死罪上言。臣聞太上無形無名。無極無上 T2103_.52.0099a05: 虚無自然。大道出於造化之前。上古同尊百 T2103_.52.0099a06: 王不易。今陛下道邁義皇徳高堯舜。竊承陛 T2103_.52.0099a07: 下棄本追末求教西域。所事乃是胡神。所説 T2103_.52.0099a08: 不參華夏。願陛下恕臣等罪。聽與試驗。臣等 T2103_.52.0099a09: 諸山道士。多有徹視遠聽博通經典。從元皇 T2103_.52.0099a10: 已來。太上群録太虚符祝。無不綜練逹其涯 T2103_.52.0099a11: 極。或策使鬼神。或呑霞飮氣。或入火不燒。 T2103_.52.0099a12: 或履水不溺。或白日昇天。或隱形不測。至於 T2103_.52.0099a13: 方術無所不能。願得與其比校。一則聖上意 T2103_.52.0099a14: 安。二則得辯眞僞。三則大道有歸。四則不 T2103_.52.0099a15: 亂華俗。臣等若比對不如任聽重決。如其有 T2103_.52.0099a16: 勝乞除虚妄。勅遣尚書令宋庠引入長樂宮。 T2103_.52.0099a17: 以今月十五日可集白馬寺。道士等便置三 T2103_.52.0099a18: 壇。壇別開二十四門。南岳道士褚善信。華岳 T2103_.52.0099a19: 道士劉正念。恒岳道士桓文度。岱岳道士焦 T2103_.52.0099a20: 得心。嵩岳道士呂惠通霍。山天目五臺白鹿 T2103_.52.0099a21: 等十八山道士祁文信等。各齎靈寶眞文太 T2103_.52.0099a22: 上玉訣三元符録等五百九卷。置於西壇茅 T2103_.52.0099a23: 成子許成子黄子老子等。二十七家子書二 T2103_.52.0099a24: 百三十五卷置於中壇。饌食奠祀百神置於 T2103_.52.0099a25: 東壇。帝御行殿在寺南門。佛舍利經像置於 T2103_.52.0099a26: 道西。十五日齋訖。道士等以柴荻和檀沈香 T2103_.52.0099a27: 爲炬。遶經泣曰。臣等上啓太極大道元始天 T2103_.52.0099a28: 尊衆仙百靈。今胡神亂夏人主信邪。正教失 T2103_.52.0099a29: 蹤玄風墜緒。臣等敢置經壇上以火取驗。欲 T2103_.52.0099b01: 使開示蒙心得*辯眞僞。便縱火焚經。經從火 T2103_.52.0099b02: 化悉成煨燼。道士等相顧失色大生怖懼。將 T2103_.52.0099b03: 欲昇天隱形者。無力可能。禁鬼神者。呼 T2103_.52.0099b04: 策不應各懷愧恧。南岳道士費叔才自憾而 T2103_.52.0099b05: 死。太傅張衍語褚信曰。卿等所試無驗即是 T2103_.52.0099b06: 虚妄。宜就西來眞法。褚信曰。茅成子云。太上 T2103_.52.0099b07: 者靈寶天尊是也。造化之作謂之太素。斯豈 T2103_.52.0099b08: 妄乎。衍曰。太素有貴徳之名。無言教之稱。今 T2103_.52.0099b09: 子説有言教。即爲妄也。信默然。時佛舍利光 T2103_.52.0099b10: 明五色。直上空中旋環如蓋。遍覆大衆映蔽 T2103_.52.0099b11: 日光。摩*滕法師踊身高飛。坐臥空中廣現神 T2103_.52.0099b12: 變。于時天雨寶花在佛僧上。又聞天樂感動 T2103_.52.0099b13: 人情。大衆咸悦歎未曾有。皆遶法蘭聽説法 T2103_.52.0099b14: 要。并吐梵音歎佛功徳。亦令大衆稱揚三寶。 T2103_.52.0099b15: 説善惡業皆有果報。六道三乘諸相不一。又 T2103_.52.0099b16: 説出家功徳其福最高。初立佛寺同梵福量。 T2103_.52.0099b17: 司空陽城侯劉峻。與諸官人士庶等千餘人 T2103_.52.0099b18: 出家。四岳諸山道士呂惠通等。六百二十人 T2103_.52.0099b19: 出家。陰夫人王婕妤等。與諸宮人婦女二百 T2103_.52.0099b20: 三十人出家。便立十寺。七所城外安僧。三 T2103_.52.0099b21: 所城内安尼。自斯已後廣矣。傳有五卷。略不 T2103_.52.0099b22: 備載。有人疑此傳近出。本無角力之事。按呉 T2103_.52.0099b23: 書。明費叔才憾死。故傳爲實録矣 T2103_.52.0099b24: 後漢書郊祀志四 出茫曄漢書 T2103_.52.0099b25: 志曰。佛者漢言覺也。將以覺悟群生也。統其 T2103_.52.0099b26: 教以修善慈心爲主。不殺生類專務清淨精 T2103_.52.0099b27: 進者爲沙門。漢言息心剔髮去家絶情洗 T2103_.52.0099b28: 慾。而歸於無爲也。又以人死精神不滅。隨 T2103_.52.0099b29: 復受形。所行善惡。後生皆有報應。所貴行善 T2103_.52.0099c01: 以練其精神。練而不已。以至無生。而得爲佛 T2103_.52.0099c02: 也。身長一丈六尺。黄金色項中佩日月光。 T2103_.52.0099c03: 變化無常。無所不入。故能化通萬物而大濟 T2103_.52.0099c04: 群生也。有經書數千卷。以虚無爲宗。包羅精 T2103_.52.0099c05: 粗無所不統。善爲宏闊勝大之言。所求在一 T2103_.52.0099c06: 體之内。所明在視聽之表。歸依玄微深遠難 T2103_.52.0099c07: 得而測。故王公大人。觀生死報應之際。無不 T2103_.52.0099c08: 懅然自失也。魏書云。其佛經大抵言生生之 T2103_.52.0099c09: 類。皆因行業而起。有過去當今未來三世也。 T2103_.52.0099c10: 其修道階次等級非一。皆縁淺以及深。藉微 T2103_.52.0099c11: 以爲著。率在於積仁順蠲嗜慾。習虚靜而成 T2103_.52.0099c12: 通照也。云云 T2103_.52.0099c13: 呉主孫權論叙佛道三宗五 出呉書 T2103_.52.0099c14: 孫權赤烏四年。有康居國大承相長子。棄俗 T2103_.52.0099c15: 出家爲沙門。厥名僧會。姓康氏。神儀剛正遊 T2103_.52.0099c16: 化爲任。時三國鼎峙。各擅威權。佛法久被中 T2103_.52.0099c17: 原。未逹江表。會欲道被未聞。化行南國。初逹 T2103_.52.0099c18: 建鄴營立茅茨。設像行道。呉人初見謂爲妖 T2103_.52.0099c19: 異。有司奏聞。呉主曰。佛有何靈驗耶。會曰。 T2103_.52.0099c20: 佛晦靈迹垂餘千載。遺骨舍利應現無方。呉 T2103_.52.0099c21: 主曰。若得舍利當爲立塔。經三七日遂獲舍 T2103_.52.0099c22: 利。五色耀天。剖之逾堅。燒之不然。光明出 T2103_.52.0099c23: 火。作大蓮花。照曜宮殿臣主驚嗟希有瑞也。 T2103_.52.0099c24: 信情大發。因爲造塔。度人立寺。以其所住爲 T2103_.52.0099c25: 佛陀里。又以教法初興。故名建初寺焉。下勅 T2103_.52.0099c26: 問尚書令闞澤曰。漢明已來凡有幾年。佛教 T2103_.52.0099c27: 入漢既久。何縁始至江東。澤曰。自漢明永平 T2103_.52.0099c28: 十年佛法初來至今赤烏四年。則一百七十 T2103_.52.0099c29: 年矣。初永平十四年。五岳道士與摩滕角力 T2103_.52.0100a01: 之時。道士不如。南岳道士褚善信費叔才等。 T2103_.52.0100a02: 在會自*憾而死。門徒弟子歸葬南岳。不預出 T2103_.52.0100a03: 家無人流布。後遭漢政陵遲兵戎不息。經今 T2103_.52.0100a04: 多載始得興行。又曰。孔丘李老得與佛比對 T2103_.52.0100a05: 不。澤曰。臣聞魯孔君者英才誕秀聖徳不 T2103_.52.0100a06: 群。世號素王。制述經典。訓奬周道。教化來 T2103_.52.0100a07: 葉。師儒之風澤閏今古。亦有逸民知許成子 T2103_.52.0100a08: 原陽子莊子老子等百家子書。皆修身自翫。 T2103_.52.0100a09: 放暢山谷縱佚其心。學歸澹泊事乖人倫。長 T2103_.52.0100a10: 幼之節亦非安俗化民之風。至漢景帝以黄 T2103_.52.0100a11: 子老子義體尤深。改子爲經始立道學。勅令 T2103_.52.0100a12: 朝野悉諷誦之。若以孔老二教比方佛法。遠 T2103_.52.0100a13: 則遠矣。所以然者。孔老二教。法天制用。不敢 T2103_.52.0100a14: 違天。諸佛設教。天法奉行不敢違佛。以此言
T2103_.52.0100a17: 宋文帝集朝宰論佛教六 出高僧等傳 T2103_.52.0100a18: 文帝。即宋高祖第三子也。聰睿英博雅稱令 T2103_.52.0100a19: 逹。在位三十年。嘗以暇日從容而顧問侍中 T2103_.52.0100a20: 何尚之吏部羊玄保曰。朕少來讀經不多。比 T2103_.52.0100a21: 日彌復無暇。三世因果未*辯措懷。而復不敢 T2103_.52.0100a22: 立異者。正以卿輩時秀率所敬信也。茫泰謝 T2103_.52.0100a23: 靈運常言。六經典文本在濟俗爲政。必求性 T2103_.52.0100a24: 靈眞奧。豈得不以佛理爲指南耶。近見顏延 T2103_.52.0100a25: 之折逹性論。宗炳難白黒論。明佛法汪汪。 T2103_.52.0100a26: 尤爲名理。並足開奬人意。若使率土之濱皆 T2103_.52.0100a27: 敦此化。則朕坐致太平矣。夫復何事。尚之對 T2103_.52.0100a28: 曰。悠悠之徒多不信法。以臣庸弊更荷褒拂。 T2103_.52.0100a29: 非所敢當。至如前代群英。則不負明詔矣。 T2103_.52.0100b01: 中朝已遠。難復盡知。渡江已來。則王導周 T2103_.52.0100b02: 顗庾亮王濛謝尚郗超王坦王恭王謐郭文擧 T2103_.52.0100b03: 謝敷戴逵許詢及亡高祖兄弟及王元琳昆季 T2103_.52.0100b04: 范汪孫綽張玄殷覬等。或宰輔之冠蓋。或人 T2103_.52.0100b05: 倫之羽儀。或置情天人之際。或抗迹煙霞之 T2103_.52.0100b06: 表。並禀志歸依措心崇信。其間比對。則蘭 T2103_.52.0100b07: 護開潜深遁崇邃。皆亞迹黄中。或不測之人 T2103_.52.0100b08: 也。慧遠法師嘗云。釋氏之化無所不可適道 T2103_.52.0100b09: 固自教源。濟俗亦爲要務。竊尋此説有契理 T2103_.52.0100b10: 要。若使家家奉戒。則罪息刑清。陛下所謂坐 T2103_.52.0100b11: 致太平。誠如聖旨。羊玄保進曰。此談蓋天人 T2103_.52.0100b12: 之際。豈臣所宜預。竊謂秦楚論強兵之事。孫 T2103_.52.0100b13: 呉盡呑併之術。將無取於此也。帝曰。此非戰 T2103_.52.0100b14: 國之具。良如卿言。尚之對曰。夫禮隱逸則戰 T2103_.52.0100b15: 士怠。貴仁徳則兵氣衰。若以孫呉爲志。苟在 T2103_.52.0100b16: 呑噬亦無取堯舜之道。豈惟釋教而已哉。帝 T2103_.52.0100b17: 曰。釋門有卿。亦猶孔門之有季路。所謂惡言 T2103_.52.0100b18: 不入於耳也。自是文帝致意佛經。及見嚴觀 T2103_.52.0100b19: 諸僧。輒論道義。屢延殿會躬御地筵同僧列 T2103_.52.0100b20: 飯。時有沙門竺道生者。秀出群品英義獨拔。 T2103_.52.0100b21: 帝重之。嘗述生頓悟義。僧等皆設巨難。帝 T2103_.52.0100b22: 曰。若使逝者可興。豈爲諸君所屈。時願延之 T2103_.52.0100b23: 著離識論。帝命嚴法師*辯其同異。往返終 T2103_.52.0100b24: 日。笑曰。公等今日無愧支許之談也。云云 T2103_.52.0100b25: 元魏孝明召佛道門人論前後七 T2103_.52.0100b26: 出魏書 T2103_.52.0100b27: 正光元年。明帝加朝服大赦天下。召佛道二 T2103_.52.0100b28: 宗門人殿前。齋訖。侍中劉騰宣勅。請法師等 T2103_.52.0100b29: 與道士論議。以釋弟子疑網。時清通觀道士 T2103_.52.0100c01: 姜斌與融覺寺僧曇謨最對論。帝曰。佛與老 T2103_.52.0100c02: 子同時不。斌曰。老子西入化胡。佛時以充侍 T2103_.52.0100c03: 者。明是同時。最曰。何以知之。斌曰。案老子 T2103_.52.0100c04: 開天經。是以得知。最曰。老子當周何王幾年 T2103_.52.0100c05: 而生。周何王幾年西入。斌曰。當周定王即位 T2103_.52.0100c06: 三年乙卯之歳。於楚國陳郡苦縣厲郷曲仁 T2103_.52.0100c07: 里。九月十四日夜子時生。至周簡王四年丁 T2103_.52.0100c08: 丑歳。事周爲守藏吏。簡王十三年遷爲太史。 T2103_.52.0100c09: 至敬王元年庚辰歳。年八十五見周徳陵遲。 T2103_.52.0100c10: 與散關令尹喜西入化胡。斯足明矣。最曰。佛 T2103_.52.0100c11: 以周昭王二十四年四月八日生。穆王五十 T2103_.52.0100c12: 二年二月十五日滅度。計入涅槃後經三百 T2103_.52.0100c13: 四十五年。始到定王三年。老子方生。生已年 T2103_.52.0100c14: 八十五。至敬王元年。凡經四百二十五年。始 T2103_.52.0100c15: 與尹喜西遁。據此年載懸殊。無乃謬乎。斌曰。 T2103_.52.0100c16: 若佛生周昭之時。有何文記。最曰。周書異記 T2103_.52.0100c17: 漢法本内傳。並有明文。斌曰。孔子既是制法 T2103_.52.0100c18: 聖人。當時於佛迥無文記何耶。最曰。仁者識 T2103_.52.0100c19: 同管窺覽不弘遠。案孔子有三備卜經。謂天 T2103_.52.0100c20: 地人也。佛之文言出在中備。仁者早自披究。 T2103_.52.0100c21: 不有此迷斌曰。孔子聖人。不言而知。何假卜 T2103_.52.0100c22: 乎。最曰。惟佛是衆聖之王。四生之首。逹一切 T2103_.52.0100c23: 含靈前後二際吉凶終始。不假卜觀。自餘小 T2103_.52.0100c24: 聖。雖曉未然之理。必藉蓍龜以通靈卦也。侍 T2103_.52.0100c25: 中尚書令元乂宣勅語。道士姜斌論無宗旨。 T2103_.52.0100c26: 宜下席。又問。開天經何處得來。是誰所説。即 T2103_.52.0100c27: 遣中書侍郎魏收尚書郎祖瑩等。就觀取經。 T2103_.52.0100c28: 帝令議之。太尉丹陽王蕭綜太傅李寔衞尉 T2103_.52.0100c29: 許伯桃吏部尚書邢欒散騎常侍温子昇等 T2103_.52.0101a01: 一百七十人。讀訖奏云。老子止著五千文。更 T2103_.52.0101a02: 無言説。臣等所議。姜斌罪當惑衆。帝加斌極 T2103_.52.0101a03: 刑。三藏法師菩提流支苦諫乃止。配徙馬 T2103_.52.0101a04: 邑 T2103_.52.0101a05: 廣弘明集卷第一 T2103_.52.0101a06: T2103_.52.0101a07: T2103_.52.0101a08: T2103_.52.0101a09: T2103_.52.0101a10: 大唐西明寺沙門釋道宣撰 T2103_.52.0101a11: 歸正篇第一之二 T2103_.52.0101a12: 元魏書釋老志齊著作魏收 T2103_.52.0101a13: 高齊書述佛志隋著作王邵 T2103_.52.0101a14: 魏書釋老志齊著作魏*收 T2103_.52.0101a15: 大人有作司牧生民。結繩以往書契所紀。羲 T2103_.52.0101a16: 軒已還至於三代。墳典之迹爲秦所焚。漢採 T2103_.52.0101a17: 遺籍復若山丘。固使六家七略班馬區異。釋 T2103_.52.0101a18: 氏之學聞於前漢武帝。元狩中霍去病獲 T2103_.52.0101a19: 昆邪王及金人率長丈餘。帝以爲大神。列 T2103_.52.0101a20: 於甘泉宮。燒香禮拜。此則佛道流通之漸也。 T2103_.52.0101a21: 及開西域。遣張騫使大夏。還云。身毒天竺 T2103_.52.0101a22: 國有浮圖之教。哀帝元壽中景憲受大月氏 T2103_.52.0101a23: 王口授浮圖經 T2103_.52.0101a24: 後漢明帝夢金人。項有日光飛行殿庭。傅毅 T2103_.52.0101a25: 始以佛對帝。遣郎中蔡愔博士秦景等。使於 T2103_.52.0101a26: 天竺寫浮圖遺範。仍與沙門迦攝摩滕竺法 T2103_.52.0101a27: 蘭還雒陽。又得經四十二章及釋迦立像。帝 T2103_.52.0101a28: 令畫工圖之。置清涼臺及顯節陵上。緘經於 T2103_.52.0101a29: 蘭臺石室浮圖。或言佛陀。聲相轉也。譯云淨 T2103_.52.0101b01: 覺。言滅穢成明道爲聖悟也。凡其經旨。大抵 T2103_.52.0101b02: 言生生之類皆因行業而起。有過去當今未 T2103_.52.0101b03: 來。歴三世識神常不滅也。凡爲善惡必有報 T2103_.52.0101b04: 應。漸積勝業陶冶麁鄙。經無數劫藻練神明。 T2103_.52.0101b05: 乃致無生而得佛道也。其間階次心行等級 T2103_.52.0101b06: 非一。皆縁淺以至深。藉微而爲著。率在於積 T2103_.52.0101b07: 仁順蠲嗜慾。習虚靜而成通照也。故其始修 T2103_.52.0101b08: 心則依佛法僧。謂之三歸。若君子之三異 T2103_.52.0101b09: 也。又有五戒。去殺盜婬妄言飮酒。大意與仁 T2103_.52.0101b10: 義禮信智同。云奉持之則生天人勝處。虧犯 T2103_.52.0101b11: 則墜鬼畜諸苦。又善惡生處凡有六道焉 T2103_.52.0101b12: 諸服其道者。則剃落鬚髮釋累辭家。結師資 T2103_.52.0101b13: 遵律度相與和居。治心修淨行乞以自給。謂 T2103_.52.0101b14: 之沙門。或曰桑門。亦聲相近也。其根業各差。 T2103_.52.0101b15: 謂之三乘。聲聞縁覺及以大乘。取其可乘運 T2103_.52.0101b16: 以至道爲名也。上根者修六度進萬行。拯 T2103_.52.0101b17: 度億流彌歴長遠。登覺境而號爲佛也。本號 T2103_.52.0101b18: 釋迦文。此譯能仁。謂徳充道備戡濟萬物也。 T2103_.52.0101b19: 降於天竺迦維羅衞國王之子。生於四月八 T2103_.52.0101b20: 日夜。從母右脇而出。姿相超異者三十二種。 T2103_.52.0101b21: 天降嘉瑞亦三十二而應之。以二月十五日 T2103_.52.0101b22: 而入涅槃。此云滅度。或言常樂我淨。明無遷 T2103_.52.0101b23: 謝及諸苦累也。又云。諸佛有二義。一者眞實。 T2103_.52.0101b24: 謂至極之體妙絶拘累。不得以方處期。不可 T2103_.52.0101b25: 以形量限。有感斯應。體常湛然。二權應者。謂 T2103_.52.0101b26: 和光六道同塵萬類。生滅隨時脩短應物。形 T2103_.52.0101b27: 由感生體非實有。權形雖謝眞體不遷。但時 T2103_.52.0101b28: 無妙感。故莫得常見耳。斯則明佛生非實生 T2103_.52.0101b29: 滅非實滅也。佛既謝往。香木焚屍靈骨分碎。 T2103_.52.0101c01: 大小如粒。撃之不壞。焚亦不燋。而有光明神 T2103_.52.0101c02: 驗。謂之舍利。弟子收奉竭香花致敬慕建宮 T2103_.52.0101c03: 宇。謂之爲塔。猶宗廟也。故時稱爲塔廟者是 T2103_.52.0101c04: 矣。於後百年。有王阿育者。以神力分佛舍 T2103_.52.0101c05: 利。役諸鬼神造八萬四千塔。布於世界。皆同 T2103_.52.0101c06: 日而就。今雒陽彭城姑臧臨淄。皆有阿育王 T2103_.52.0101c07: 寺。蓋承其遺迹焉。而影迹爪齒留於天竺。中 T2103_.52.0101c08: 途來往者。咸言見之。初説教法後皆著録。綜 T2103_.52.0101c09: 覈深致無所漏失。故三藏十二部經。如九流 T2103_.52.0101c10: 之異。統其大歸終以三乘爲本。後有羅漢菩 T2103_.52.0101c11: 薩。相繼著論賛明經義。以破外道。皆傍諸藏 T2103_.52.0101c12: 部大義。假立外問而以内法釋之。傳於中國 T2103_.52.0101c13: 漸流廣矣。漢初沙門皆衣赤布。後乃易以雜 T2103_.52.0101c14: 色。至於微言隱義。未之詳究。有沙門常山衞 T2103_.52.0101c15: 道安。性聰敏。日誦萬餘言研求幽旨。慨無 T2103_.52.0101c16: 師匠。獨坐靜室十有二年。覃思搆精神悟妙 T2103_.52.0101c17: 賾。以前出經多有舛駁。乃正其乖謬。爾後沙 T2103_.52.0101c18: 門傳法大著中原 T2103_.52.0101c19: 魏先建國出於玄朔。風俗淳一與西域殊絶。 T2103_.52.0101c20: 故浮圖聲教未之得聞。及神元與魏晋通聘。 T2103_.52.0101c21: 文帝在洛陽。昭成在襄國。備究南夏佛法之 T2103_.52.0101c22: 事。太祖平中山。經郡國見沙門皆致敬。禁軍 T2103_.52.0101c23: 旅無有所犯。有沙門僧朗。與其徒隱于泰山。 T2103_.52.0101c24: 帝致書以繒素氈罽缽錫爲禮。今猶號朗 T2103_.52.0101c25: 公谷焉。天興元年下詔曰。夫佛法之興其來 T2103_.52.0101c26: 遠矣。濟益之功冥及存沒。神蹤遺法信可依 T2103_.52.0101c27: 憑。其勅有司。於京城建飾容範修整宮舍。令 T2103_.52.0101c28: 信向之徒有所居止。是歳作五級佛圖耆闍 T2103_.52.0101c29: 崛山及須彌山殿。加以繢飾別搆講堂禪房 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 [行番号:有/無] [返り点:有/無] [CITE] |