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廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 52 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 [行番号:有/無] [返り点:無/有] [CITE]
T2103_.52.0209a01: T2103_.52.0209a02: T2103_.52.0209a03: T2103_.52.0209a04: 大唐西明寺沙門釋道宣撰 T2103_.52.0209a05: 佛徳篇第三之二
T2103_.52.0209a09: 臣諱言。臣聞八國同祈。事高於法本。七區皆 T2103_.52.0209a10: 蘊。理備於涌泉。故牙床白繖無因不覩。金瓶 T2103_.52.0209a11: 寶函有縁斯出。伏惟陛下。懸天鏡於域中。運 T2103_.52.0209a12: 大權於宇内。三有均夢。則臨之以慧日。百藥 T2103_.52.0209a13: 同枯。則潤之以慈雨。動寂非己行住因物。無 T2103_.52.0209a14: 能名矣。臣何得而稱焉。故以昭光赤書。賤 T2103_.52.0209a15: 前史之爲瑞。珥芝景玉。嗤往代之爲珍。難遇 T2103_.52.0209a16: 者乃如來眞形舍利。*昭景寶瓶浮光徳水。 T2103_.52.0209a17: 如觀鉤鎖似見龍珠。自非聖徳威神。無以値 T2103_.52.0209a18: 斯希有。天人頂戴遐邇歸心。伏聞阿育王寺 T2103_.52.0209a19: 方須莊嚴。施巨萬金檀豐十藏。寶陳河府泉 T2103_.52.0209a20: 出水衡。比丘持土大厦方搆。羅漢引繩高塔 T2103_.52.0209a21: 將表。不勝喜抃。謹上錢一百萬。雖誠等散花 T2103_.52.0209a22: 心符不盡。而微均渧瀝陋甚隣空。輕以塵 T2103_.52.0209a23: 聞。伏啓悚汗謹啓 T2103_.52.0209a24: 謝勅苦行像并佛跡等啓 T2103_.52.0209a25: 臣諱啓。舍人顧疌奉宣勅旨。以金銅苦行佛 T2103_.52.0209a26: 并佛跡。供養具等賚使供養。伏以六年道樹 T2103_.52.0209a27: 超出四魔。千輻足輪徳圓萬善。故能聞見悟 T2103_.52.0209a28: 解逢遇祛塵。天聽恩隆曲垂奬被。謹修飾欄 T2103_.52.0209a29: 宇。齋潔身心。翹仰慈光。伏待昭降。千昌四 T2103_.52.0209b01: 辯尚不宣心。輕毫弱簡豈能陳謝。不任下情。 T2103_.52.0209b02: 謹啓事謝聞謹啓 T2103_.52.0209b03: 謝勅參迎佛啓 T2103_.52.0209b04: 臣諱啓。主書周昂奉宣勅旨曲賚恩參。臣即 T2103_.52.0209b05: 爾到建元寺奉候法身。金山戾止。王人勞問 T2103_.52.0209b06: 榮恩頻疊。啓謝無辭不任下情。謹啓事謝聞。 T2103_.52.0209b07: 謹啓 T2103_.52.0209b08: 答勅聽從舍利入殿禮拜啓 T2103_.52.0209b09: 臣諱啓。舍人王景曜至奉宣勅旨曲垂逮問。 T2103_.52.0209b10: 并聽臣隨從舍利入殿禮拜。謹奉秋色*昭澄 T2103_.52.0209b11: 預表光瑞。臣比身心得無障惱。明陪扈寶函。 T2103_.52.0209b12: 謹鞠躬恭到。但不生羽翼無假神通。身昇淨 T2103_.52.0209b13: 土高排閶闔。足踐蓮華方茲非喩。*昇躡寶梯 T2103_.52.0209b14: 比斯未重。誘導殊恩實迴始望。顧茲塵縛喜 T2103_.52.0209b15: 戴不勝。謹啓 T2103_.52.0209b16: 謝勅賚銅供造善覺寺塔露盤啓 T2103_.52.0209b17: 臣諱啓。主書陳僧聰奉宣 勅旨。垂賚銅一 T2103_.52.0209b18: 萬三千斤。供造善覺寺塔露盤。是稱杻陽 T2103_.52.0209b19: 之珍。實亦昆吾之瑤。燥濕無變九布見奇。 T2103_.52.0209b20: 寒暑得宜六律成用。況復神龍負子光斯妙 T2103_.52.0209b21: 塔。金鳥銜帶飾茲高表。函谷恥其詠歌。臨淄 T2103_.52.0209b22: 恧其祥應。陽燧含景還譬日輪。甘露入盤足 T2103_.52.0209b23: 稱天酒。辭林本闕心辯又慚。徒戴重恩終難 T2103_.52.0209b24: 陳謝。不任銘荷之誠。謹奉啓聞。謹啓 T2103_.52.0209b25: 謝勅使入光嚴殿禮拜啓 T2103_.52.0209b26: 臣諱啓。舍人王景曜奉宣 勅旨曲垂勞問。 T2103_.52.0209b27: 并使明入光嚴殿禮拜法身。謹奉臣粗蒙恩 T2103_.52.0209b28: 造明守開恭到遂以勞屢*昇淨土風積水厚 T2103_.52.0209b29: 不足爲喩。微心悚躍上謝無辭。不任下情。謹 T2103_.52.0209c01: 啓事謝聞。謹啓 T2103_.52.0209c02: 謝勅使監善覺寺起刹啓 T2103_.52.0209c03: 臣諱啓。伏見 勅旨。使監作舍人王曇明材 T2103_.52.0209c04: 官將軍沈徽御仗呉景等監看善覺寺起刹 T2103_.52.0209c05: 事。爰奉聖恩曲降神力。命斯執事修茲長表。 T2103_.52.0209c06: 寶塔雲搆無待喜園。水精特建非差龍海。大 T2103_.52.0209c07: 龜持泥未足爲盛。鶖鷺引繩方斯取劣。仰瞻 T2103_.52.0209c08: 慈渥喜戴不勝。俯循宿願私増涕噎。不任銘 T2103_.52.0209c09: 荷。謹奉啓謝聞。謹啓 T2103_.52.0209c10: 謝御幸善覺寺看刹啓并答 T2103_.52.0209c11: 臣諱言。即日輿駕幸善覺寺。威神所被金表 T2103_.52.0209c12: 建立。概泰清而特起。接庫樓而上征。既等湛 T2103_.52.0209c13: 然長均淨土。方爲佛事永利天人。頂荷之誠 T2103_.52.0209c14: 臣百恒品。不任下情。謹奉啓事謝聞。謹啓 T2103_.52.0209c15: 汝所營建慈悲寶刹。諸佛威神不營多功。 T2103_.52.0209c16: 裁欲運力即便竪立。幽顯欣仰我亦隨喜。不 T2103_.52.0209c17: 得與汝同共瞻拜。以此爲恨耳。越勅 T2103_.52.0209c18: 謝勅賚錢并白檀香充法會*啓 T2103_.52.0209c19: 臣諱啓。傳 詔奉宣 勅旨。以臣明法會垂 T2103_.52.0209c20: 賚錢二十萬。白檀薫陸棧香各十斤。黄紙 T2103_.52.0209c21: 詔書先開泉府。青雲好氣次集桂宮。貨重文 T2103_.52.0209c22: 龜芳踰麗草。散金廡下止及軍吏。積穀充家 T2103_.52.0209c23: 纔斑親族。未若資此良田方開五蓋。入茲法 T2103_.52.0209c24: 度長出四流。假辭敬祖尚慚難述。借辯君卿 T2103_.52.0209c25: 猶知非謝。不任荷戴。謹啓事以聞。謹啓 T2103_.52.0209c26: 謝勅賚柏刹柱并銅萬斤*啓 T2103_.52.0209c27: 臣諱啓。傳詔呂文強奉宣 勅旨。賚臣柏刹 T2103_.52.0209c28: 柱一口銅一萬斤。供起天中天寺。九牧貢金 T2103_.52.0209c29: 千尋挺樹。永曜梵輪方興寶塔。夏羞神鼎晋 T2103_.52.0210a01: 惡相風。使福被域中功提無外。臣以庸愚禀 T2103_.52.0210a02: 承勝善。樂受遍心恩光動色。銘荷之誠無詞 T2103_.52.0210a03: 啓謝。不任頂戴。謹奉啓謝謹啓 T2103_.52.0210a04: 千佛願文梁簡文 T2103_.52.0210a05: 蓋聞。九土區分四民殊俗。昏波易染慧業難 T2103_.52.0210a06: 基。故法身寂鏡有照斯感。滌無明於欲海。度 T2103_.52.0210a07: 蒼生於寶船。或輕慈導捨薄笑牽悲。曲豔口 T2103_.52.0210a08: 宣斜光頂入。自鹿樹表光金河匿曜。故像法 T2103_.52.0210a09: 衆生希向有形。雖千聖異跡一智同塗。弟子 T2103_.52.0210a10: 某甲。久沒迷波長流苦沫。不生意樹未啓心 T2103_.52.0210a11: 燈。而善生一念敬造千佛。雖復無上無爲極 T2103_.52.0210a12: 相難辯。非空非有妙智誰觀。而紺髮日光蓮 T2103_.52.0210a13: 眸月面。庶可長表誠敬永寄心期 T2103_.52.0210a14: 爲人造丈八夾紵金薄像疏梁簡文 T2103_.52.0210a15: 比丘某甲敬白。竊以慧日潜影慈輪罷應。業 T2103_.52.0210a16: 逐惱飄愛隨情織。徒愍衣珠抱名珍而弗悟。 T2103_.52.0210a17: 眇歎葉金惑空言而啼止。自非表茲勝業樹 T2103_.52.0210a18: 彼妙縁。何以去此心堂移茲身窟。故水精龍 T2103_.52.0210a19: 塔永愴恨於遺髭。明鏡石龕獨徘徊於留影。 T2103_.52.0210a20: 某甲久發誓願遍爲六道四生造夾紵丈八佛 T2103_.52.0210a21: 像一軀。年月已流因縁易奪。常恐暫有之身 T2103_.52.0210a22: 忽隨畫水。還無之報飈爾電光。今便建立誠 T2103_.52.0210a23: 心遂茲本誓。使聚月見容金山表跡。見形善 T2103_.52.0210a24: 發聞名惡捨。拔六根之痛惱。去五燒之焚灼。 T2103_.52.0210a25: 但四寶屢空七財多匱。仰雙蓮而獨慨。覩萬 T2103_.52.0210a26: 字而無由。儻能薄離五家微捐四事。結此冥 T2103_.52.0210a27: 慈共成因果。則素疊之功非唯昔世。散華之 T2103_.52.0210a28: 報方驗來縁。語善無奢。在言多恧。謹白 T2103_.52.0210a29: 與僧正教梁簡文 T2103_.52.0210b01: 此州伽藍支提基列。雖多設莊嚴盛修供具。 T2103_.52.0210b02: 觀其外迹必備華侈。在乎意地實有未弘。何 T2103_.52.0210b03: 者。凡鑄金刻玉鏤漆圖瓦。蓋所以仰傳應身 T2103_.52.0210b04: 遠注靈覺。羨龍瓶之始晨。追鵠林之餘慕。故 T2103_.52.0210b05: 祭神如在。敬神之道既極。去聖茲遠。懷聖之 T2103_.52.0210b06: 理必深。此土諸寺止乎應生之日則暫列形 T2103_.52.0210b07: 像。自斯已後封以篋笥。乃至葉服離身尋炎 T2103_.52.0210b08: 去頂。或十尊五聖共處一厨。或大士如來倶 T2103_.52.0210b09: 藏一櫃。信可謂心與事背貎是情非。増上意 T2103_.52.0210b10: 多精進心少。昔塔裏紅函止傳舍利。象頭白 T2103_.52.0210b11: 繖非謂全身。夫以畫像追陳。尚使吏民識 T2103_.52.0210b12: 敬。鎔金圖範。終令越主懷思。匹以龍阿尚能 T2103_.52.0210b13: 躍鞘。方之虎兕猶稱出匣。況復最大圓慈無 T2103_.52.0210b14: 上善聚。聞名去煩見形入道。而可慢此雕香 T2103_.52.0210b15: 蘊斯木櫁。緘匿玉毫封印金掌。既殊羅閲久 T2103_.52.0210b16: 入四天。又異祇洹掩戸三月。寶殿空臨瓊階 T2103_.52.0210b17: 虚敞。密帷不開。非仲舒之曲學。紅壁長掩。 T2103_.52.0210b18: 似邠卿之避讐。且廣厦雲垂崇甍鳥跂。若施 T2103_.52.0210b19: 之玉座飾以金鈿。必不塵靄輪姿翳點月 T2103_.52.0210b20: 面。琉璃密窓。自可輕風難入。龍鬚細網。足使 T2103_.52.0210b21: 飛燕不過。兼得虔敬之理必崇。接足之心彌 T2103_.52.0210b22: 重。可即宣勒永使准行 T2103_.52.0210b23: 與廣信侯書梁簡文 T2103_.52.0210b24: 綱白。闊絶音旨毎用延結。風嚴寒勁。願比 T2103_.52.0210b25: 怡和。伏承淨名法席親承金口。辭珍鹿苑理 T2103_.52.0210b26: 愜鷲山。微密祕藏於斯既隆。莊嚴道場自茲 T2103_.52.0210b27: 彌闡。豈止心燈夜炳亦乃意蕊晨飛。思理弘 T2103_.52.0210b28: 明本長内教。今陪十善之車。開八政之路。 T2103_.52.0210b29: 流波若之水洗意識之塵。以此春翹方爲秋 T2103_.52.0210c01: 實。綱毎憶華林勝集亦叨末位。終朝竟夜沐 T2103_.52.0210c02: 浴妙言。至於席罷日餘退休傍省。携手登臨 T2103_.52.0210c03: 兼展談笑。仰望九層俯窺百尺。金池動月玉 T2103_.52.0210c04: 樹含風。當於此時足稱法樂。今卷帷之部 T2103_.52.0210c05: 乘傅一隅。聞慧雨滂流喜躍充遍。徒仰懸河 T2103_.52.0210c06: 無由承禀。空無所有不瑩情靈。縁癡有愛自 T2103_.52.0210c07: 嗟難拔。兼下車以來義言益少。舊憶已盡 T2103_.52.0210c08: 新解未餐。既慚口誦復非心*辯。永謝寫瓶 T2103_.52.0210c09: 終慚染疊。是則慈雲既擁智海亦深。影末波 T2103_.52.0210c10: 餘希時灑拂。但暌違轉積興言盈瞼。願加敬 T2103_.52.0210c11: 納。言不宣心。謹白 T2103_.52.0210c12: 與慧琰法師書梁簡文 T2103_.52.0210c13: 五翳消空韶光表節。百華異色結綵成春。道 T2103_.52.0210c14: 體何如。恒清宜也。對玩清虚。既在風雲之 T2103_.52.0210c15: 表。遊心入理。差多定慧之樂。弟子俗務紛 T2103_.52.0210c16: 糺勞勌特深。睠然北嶺欽賢已積。會遇之期 T2103_.52.0210c17: 庶必可孱。有縁之儔事等飢渇。佇望來儀一 T2103_.52.0210c18: 日三歳。想思弘利益理當無爽。指遣此信無 T2103_.52.0210c19: 述寸衿綱和南 T2103_.52.0210c20: 旦來雨氣殊有初寒。攝衞已久轉得其力。雖 T2103_.52.0210c21: 他方法界略息化縁。祇洹之裏恒有語對。眷 T2103_.52.0210c22: 佇之深無時不積。久因倩師頻述方寸。不知 T2103_.52.0210c23: 巧笑之僧頗爲津及不耳。前昨已來微事義 T2103_.52.0210c24: 聚。龍象畢同應供皆集。慧炬開心甘露入頂。 T2103_.52.0210c25: 間之善謔特盡歡怡。想味之懷轉復無極。 T2103_.52.0210c26: 昔在幼年經聞制旨。受道日淺北面未深。 T2103_.52.0210c27: 雖異禪那事同華水。今假西下特蓄本心。 T2103_.52.0210c28: 訪理質疑屬在明徳。不謂般若留難。現疾未 T2103_.52.0210c29: 瘳。問津無地。歎恨何已。伏承輿駕尋幸伽藍。 T2103_.52.0211a01: 冀於此時得一覯止。*辯論青豆之房。遣或 T2103_.52.0211a02: 赤華之舍。追往年之宿眷。述即日之寸心。此 T2103_.52.0211a03: 事此期。必冀非爽。指遣承問佇有還書。綱 T2103_.52.0211a04: 白和南 T2103_.52.0211a05: 答湘東王書 T2103_.52.0211a06: 暮春美景風雲韶麗。蘭葉堪把沂川可浴。弟 T2103_.52.0211a07: 邵南寡訟。時綴甘棠之陰。冀州爲政。暫止 T2103_.52.0211a08: 褰襜之務。唐景薦大言之賦。安太述連環之 T2103_.52.0211a09: 辯。盡遊*玩之美致足樂耶。吾春初臥疾極成 T2103_.52.0211a10: 委弊。雖西山白鹿懼不能癒。子豫赤丸尚憂 T2103_.52.0211a11: 未振。高臥六安。毎思扁鵲之問。靜然四屋。 T2103_.52.0211a12: 念絶修都之香。豈望文殊之來。獨思呉客之 T2103_.52.0211a13: 辯。屬以皇上慈被率土甘露聿宣。鳴銀鼓於 T2103_.52.0211a14: 寶坊。轉金輪於香地。法雷驚夢慧日暉朝。道 T2103_.52.0211a15: 俗輻湊遠邇畢集。聽衆白黒日可兩三萬。獨 T2103_.52.0211a16: 以疾障致隔聞道。豈止楊濮有關外之傷。周 T2103_.52.0211a17: 南起留滯之恨。第十三日始侍法筵。所以君 T2103_.52.0211a18: 長近還未堪執筆。敬祖前邁裁欲勝衣。毎自 T2103_.52.0211a19: 念此。慜然失慮。江之永矣。寤寐相思。毎得 T2103_.52.0211a20: 弟書輕痾遣疾。尋別有信。此無所申 T2103_.52.0211a21: 寺刹佛塔諸銘頌 T2103_.52.0211a22: 南齊僕射王奐枳園寺刹下石記一 T2103_.52.0211a23: 首梁沈約 T2103_.52.0211a24: 佛教東流適未尤著。始自洛京盛於江左。晋 T2103_.52.0211a25: 故車騎將軍琅耶王劭。玄悟獨曉信解淵微。 T2103_.52.0211a26: 於承祖文獻公清廟之北造枳園精舍。其始 T2103_.52.0211a27: 則芳枳樹籬。故名因事立。雖房殿嚴整而寶 T2103_.52.0211a28: 刹未樹。劭玄孫尚書僕射南徐州大守王奐。 T2103_.52.0211a29: 深逹法相洞了宗極。勤誠外著仁隱内弘。食 T2103_.52.0211b01: 不過中者一十一載。雖翼務朝端而事隣柰 T2103_.52.0211b02: 圃。日者作翰湘州樹麾蠡服。位與年升秩隨 T2103_.52.0211b03: 歳厚。顧惟恩隆主盻寵結皇情。任處東方寄 T2103_.52.0211b04: 深外屏。徒欲盡能竭慮知無不爲。下彼民和 T2103_.52.0211b05: 上宣聖澤。而自以力弱途遠終慚短効。且義 T2103_.52.0211b06: 止今生報褰來果。非所以酬鴻貺於冥津。暢 T2103_.52.0211b07: 丹誠於遐劫。自乘傳衡皐辭簪派渚。誓於舊 T2103_.52.0211b08: 寺光樹五層。捐割蕃俸十遺其一。凡厥所收 T2103_.52.0211b09: 三十有六萬。齊之永明六年六月三日。蓋木 T2103_.52.0211b10: 運將啓之令辰。上帝歩天之嘉日。乃抗崇表 T2103_.52.0211b11: 於蒼雲植重扃於玄壤。仰願宸居納祐福履 T2103_.52.0211b12: 攸歸。八神警室萬祇翼體。寶祚隆邈比固須 T2103_.52.0211b13: 彌。靈算遐永齊軌常住。諸聖延祥。挹天和於 T2103_.52.0211b14: 少極。*蕃王碩茂。播宗英於梁楚。群后流克 T2103_.52.0211b15: 讓之風。庶民垂可封之徳。含生愷樂物不夭 T2103_.52.0211b16: 性。嘉穀年登餘糧栖畝。夷荒由附邊城解柝。 T2103_.52.0211b17: 家備十善人懷六度。魔衆稽顙外道屈膝。抽 T2103_.52.0211b18: 薪止火折劍摧鋒。拯幽酸於無擇。陟神化於 T2103_.52.0211b19: 有頂。三界五道咸同斯願。刊石重壤式昭厥 T2103_.52.0211b20: 心 T2103_.52.0211b21: 齊竟陵王題佛光文一首 T2103_.52.0211b22: 夫理貫空寂。雖鎔範不能傳。業動因應。非形 T2103_.52.0211b23: 相無以感。是故日華月采炤曜天外。方區散 T2103_.52.0211b24: 景咫尺塵方。太祖皇帝。濯衿慧水凝神淨 T2103_.52.0211b25: 域。厭世瑤陛遷靈寶地。竟陵王諱。泣明臺 T2103_.52.0211b26: 之不臨。慟高山之方遠。慕缾王意憤殷雙 T2103_.52.0211b27: 樹。永惟可以炳發神功崇高妙業。莫若裁金 T2103_.52.0211b28: 寫好資匠傳儀。以皇齊之四年月日子。敬 T2103_.52.0211b29: 制釋迦像一軀。尊麗自天工非世造。色符留 T2103_.52.0211c01: 影妙越栴香。俾穀林之思永旌於萬劫。用刊 T2103_.52.0211c02: 徽迹式垂不朽。云爾 T2103_.52.0211c03: 彌陀佛銘 T2103_.52.0211c04: 法身無像。常住非形。理空反應。智滅爲靈。 T2103_.52.0211c05: 窮寂震響。大夜開冥。眇哉遐壽。非歳非齡。物 T2103_.52.0211c06: 愛彫綵。人榮寶飾。事儉欲興。情充累息。至 T2103_.52.0211c07: 矣淵聖。流仁動惻。順彼世心。成茲願力。於惟 T2103_.52.0211c08: 淨土。既麗且莊。琪路異色。林沼焜煌。靡胎靡 T2103_.52.0211c09: 娠。化自餘方。託生在焉。紫蔕青房。眷言安 T2103_.52.0211c10: 養。興言遐適。報路雖長。由心咫尺。幽誠曷 T2103_.52.0211c11: 寄。刊靈表迹。彷彿尊儀。圖金寫石。隨柁玉 T2103_.52.0211c12: 沙。乍來乍往。玲瓏寶樹。因風發響。願遊彼 T2103_.52.0211c13: 國。晨翹慕想。七珍非羨。三逹斯仰
T2103_.52.0211c16: 我皇體神御極。挹睿臨乾。幽顯成帙。無思不 T2103_.52.0211c17: 服。若夫二儀協徳。五精翼化。下洞淵泉。上逹 T2103_.52.0211c18: 蒼昊。天無息瑞。地不湮祥。十住髣髴於林 T2103_.52.0211c19: 御。應眞肹蠁於清夜。素毫月擧。騰光於梵 T2103_.52.0211c20: 室。妙趾神行。布武於椒殿。至於事荷緗諜 T2103_.52.0211c21: 既表禎圖。無不雲霏霧委盈簡被策。莫黒三 T2103_.52.0211c22: 距眇千齡而再現。暠露淳腴望鳳蓋而沾陛。 T2103_.52.0211c23: 此皆舜日未書。堯年罕降。豈直朱烏動色。玄 T2103_.52.0211c24: 秬相趣而已哉。嘉玉遠自北戎。梁弱水而委 T2103_.52.0211c25: 質。潤徹瑰奇。曠世之所不覩。白金近發東山。 T2103_.52.0211c26: T2103_.52.0211c27: T2103_.52.0211c28: T2103_.52.0211c29: T2103_.52.0212a01: 剖幽巖而啓瑞。滂被崖巘。鴻靈之所未刊。 T2103_.52.0212a02: 雖復素環之絶貺燭銀之瑤寶方斯蔑如也。 T2103_.52.0212a03: 若夫金石貝剛非游泳之質。自非淬徳潜 T2103_.52.0212a04: 衍。感極迴靈。豈變堅沈之體顯輕浮之相。維 T2103_.52.0212a05: 永明七年某月。爰有祥石眇發天津。漾海因 T2103_.52.0212a06: 潮翻流迴至。表異浙河獻奇禁圃。瓊瑜等潤 T2103_.52.0212a07: 精金比色。帝上眷幽關之易啓。咨玄應之無 T2103_.52.0212a08: 方。雖析事寂寥而因心咫尺。愛其貞恒之 T2103_.52.0212a09: 性。嘉其可久之姿。莫若圖妙像於*旃香。寫 T2103_.52.0212a10: 遺影於祇樹。乃詔名工。是鐫是琢。靈相瑞華 T2103_.52.0212a11: 煥同神造。至於雕削之餘。遺刊委斲。方圓小 T2103_.52.0212a12: 大觸水斯沈。駐罕停蹕親加臨試。良由法身 T2103_.52.0212a13: 是託。不溺沈玉之淵。剖析既離。方須浮金 T2103_.52.0212a14: 之水。至矣哉禎符。若斯之妙也。敢銘寶貺永 T2103_.52.0212a15: 福天人。其詞曰 T2103_.52.0212a16: 遙哉上覺。曠矣神功。四禪無像。三逹皆空。表 T2103_.52.0212a17: 靈降世。演露開蒙。惟聖仁宇。寶化潜融。道非 T2103_.52.0212a18: 迹應。事以感通。沈精浮質。遠自河葱。悠悠亘 T2103_.52.0212a19: 水。眇眇因風。泛彼遼碣。瑞我國東。有符皇 T2103_.52.0212a20: 徳。乃眷宸衷。永言鷲室。栖誠梵宮。載雕載 T2103_.52.0212a21: 範。寫好摛工。藉茲妙力。祚闡業隆。冕旒南 T2103_.52.0212a22: 面。比壽華嵩 T2103_.52.0212a23: 釋迦文佛像*銘 T2103_.52.0212a24: 積智成朗。積因成業。能仁奚感。將吼妙法。 T2103_.52.0212a25: 駐景上天。降生右脇。始出四門。終超九劫。眇
T2103_.52.0212a28: 資理悟。或以言陳。言不自叩。出之者身。有來 T2103_.52.0212a29: 必應。如泥在鈞。形酬響答。且物且人。應我以 T2103_.52.0212b01: 形。而余矇瞽。守茲大夜。焉拔斯苦。仰尋靈 T2103_.52.0212b02: 相。法言攸吐。不有尊儀。薆焉誰覩 T2103_.52.0212b03: 千佛頌 T2103_.52.0212b04: 道有偕適。理無二歸。照寂同是。形相倶非。千 T2103_.52.0212b05: 覺俯應。遞叩冥機。七尊緬矣。感謝先違。既過 T2103_.52.0212b06: 已滅。未來無像。一刹靡停。三念齊往。不常不 T2103_.52.0212b07: 住。非今非曩。賢劫雖遼。倏焉如響。栖林藉 T2103_.52.0212b08: 樹。背室違家。前佛後佛。迹罔隆。或遊堅 T2103_.52.0212b09: 固。或蔭龍華。能逹斯旨。可類恒沙。華華群 T2103_.52.0212b10: 群。均此妙極。先晩參差。各願隨力。密跡弘 T2103_.52.0212b11: 道。數終乃陟。誓覩來運。永徳含識 T2103_.52.0212b12: 彌勒賛 皇太子造石彌勒太官令 T2103_.52.0212b13: 作賛 T2103_.52.0212b14: 乘教本一。法門不二。業基累明。功由積地。 T2103_.52.0212b15: 眇眇長津。遙遙遐裔。道有常尊。神無恒器。 T2103_.52.0212b16: 脱屣王家。來承寶位。慧日晨開。香雨霄墜。藉 T2103_.52.0212b17: 感必從。憑縁斯至。曰我聖儲。儀天作貳。尚 T2103_.52.0212b18: 相龍柯。瞻言思媚。鐫石圖微。雕金寫祕。望 T2103_.52.0212b19: 極齊工。攀光等邃。超矣廢臻。融然理備。敬 T2103_.52.0212b20: 勒玄蹤。式傳遐懿
T2103_.52.0212b23: 庚申。第三皇孫所生陳夫人。含微宅理炳慧 T2103_.52.0212b24: 臨空。結言寶住騰心淨覺。敬因樂林寺主比 T2103_.52.0212b25: 丘尼釋寶願。造繍無量壽尊像一軀。乃爲*賛 T2103_.52.0212b26: 曰 T2103_.52.0212b27: 表相異儀。傳形匪壹。鏤玉圖光。雕金寫質。亦 T2103_.52.0212b28: 有淑人。含芳上律。絢發綺情。幽摛寶術。縟文 T2103_.52.0212b29: 内炳。靈姿外溢。水耀金沙。樹羅瓊實。現符淨 T2103_.52.0212c01: 果。來應妙袟。毓藻宸閨。騰華梵室。有億斯 T2103_.52.0212c02: 年。於萬茲日
T2103_.52.0212c05: 丹陽郡秣陵縣某郷某里之地。自去茲邠亳。 T2103_.52.0212c06: 來儀京輔。拓宇東第。歩武城闉。聖心留愛 T2103_.52.0212c07: 閑素。遷負南郭。義等去酆。事均從鎬。及剋 T2103_.52.0212c08: 濟横流膺斯寶運。命帝閽以廣闢。即太微而 T2103_.52.0212c09: 爲宇。既等漢高流運於豐沛。亦同光武眷戀 T2103_.52.0212c10: 於南陳。思所以永流聖迹。垂之不朽。今事 T2103_.52.0212c11: 與須彌等同。理與天地無窮。莫若光建寶塔 T2103_.52.0212c12: 式傳于後。乃以大梁之天監六年歳次星紀 T2103_.52.0212c13: 月旅黄鍾閏十月二十三日戊寅仲冬之節 T2103_.52.0212c14: 也。乃樹刹玄壤表峻蒼雲。下洞淵泉仰迫星 T2103_.52.0212c15: 漢。方當銷巨石於賢劫。極未來於忍土。若 T2103_.52.0212c16: 夫朱光所耀彤雲所臨。非止天眷兼由地徳。 T2103_.52.0212c17: 皇帝乃啓閶闔造舟淮涘。接神颷而動驂。越 T2103_.52.0212c18: 浮梁而逕度。芝蓋容與翠華葳蕤。下輦停蹕 T2103_.52.0212c19: 躬展誠敬。廣集四部揆景同流。弘此廣因被 T2103_.52.0212c20: 之無外。同由厥路倶至道場。乃作銘曰 T2103_.52.0212c21: 八維悠闊。九服荒茫。靈聖底止。咸表厥祥。壽 T2103_.52.0212c22: 丘。電繞樞光。周原膴膴。五緯入房。自 T2103_.52.0212c23: 茲遐夐。名在處亡。安知若水。寧*辯窮桑。自 T2103_.52.0212c24: 天攸縱。於惟我皇。即基昔兆。爲世舟航。重 T2103_.52.0212c25: 檐累構。迥刹高驤。土爲淨國。地即金床。因斯 T2103_.52.0212c26: 大極。溥被翔。豈徒三界。寧止十方。濡足 T2103_.52.0212c27: 萬古。授手百王。一念斯答。萬壽無疆。如日 T2103_.52.0212c28: 之久。如天之長 T2103_.52.0212c29: 栖禪精舍*銘 T2103_.52.0213a01: 此寺征西蔡公所立。昔厠蕃麾預班經創 T2103_.52.0213a02: 之始。今重遊踐。覽舊興懷。故爲此銘。以傳 T2103_.52.0213a03: 芳迹。在郢州永徽三年歳次某時某月某朔 T2103_.52.0213a04: 某日爾。巖靈旅逸。地遠栖禪。蘭房葺蕙。嶠 T2103_.52.0213a05: 甍架煙。南瞻巫野。北望淮天。遙哉林澤。曠矣 T2103_.52.0213a06: 江田。空心觀寂。慧相淳筌。眷惟斯踐。愴屬遐 T2103_.52.0213a07: 年。游仁厠遠。宅賞憑旃。頒創神苑。陪構靈椽。 T2103_.52.0213a08: 瞻禁拓圃望鷲疏山。製石調響。栖理凝玄。曠 T2103_.52.0213a09: 移羽旆。眇別松泉。委組東國。化景西蓮。巒 T2103_.52.0213a10: 夷改。蓬蘀徂遷。重依漢遠。復逐旌懸。往 T2103_.52.0213a11: 辭妙幄。今承梵筵。八翻海鶴。九噪巖蝉。珮華 T2103_.52.0213a12: 長掩。懋迹空傳。式雲拱。敢告祥縁 T2103_.52.0213a13: 廣弘明集卷第十六 T2103_.52.0213a14: T2103_.52.0213a15: 廣弘明集卷第十七 T2103_.52.0213a16: T2103_.52.0213a17: 大唐西明寺*沙門釋道宣*撰 T2103_.52.0213a18: 佛徳篇第三之三 T2103_.52.0213a19: 隋國立舍利塔詔 隋高祖 舍利感應記
T2103_.52.0213a24: 覺寺 衡州衡岳寺 定州恒岳寺 廓州 T2103_.52.0213a25: 連雲岳寺 牟州巨神山寺 呉州會稽山 T2103_.52.0213a26: 寺 同州大興國寺 蒲州栖巖寺 蘇州 T2103_.52.0213a27: 虎丘山寺 涇州大興國寺 并州無量壽 T2103_.52.0213a28: 寺 隋州 益州 秦州 楊州 鄭州 T2103_.52.0213a29: 青州 亳州 汝州 瓜州 番州 桂州 T2103_.52.0213b01: 交州 相州大慈寺 襄州大興國寺 蒋 T2103_.52.0213b02: 州 T2103_.52.0213b03: 門下仰惟。正覺大慈大悲。救護群生津梁庶 T2103_.52.0213b04: 品 T2103_.52.0213b05: 朕歸依三寶重興聖教。思與四海之内一切 T2103_.52.0213b06: 人民倶發菩提共修福業。使當今現在爰及 T2103_.52.0213b07: 來世永作善因同登妙果。宜請沙門三十人 T2103_.52.0213b08: 諳解法相兼堪宣導者。各將侍者二人并散 T2103_.52.0213b09: 官各一人。薫陸香一百二十斤。馬五匹分道 T2103_.52.0213b10: 送舍利。往前件諸州起塔。其未注寺者。就有 T2103_.52.0213b11: 山水寺所。起塔依前山。舊無寺者於當州内 T2103_.52.0213b12: 清靜寺處建立其塔。所司造樣送往當州。僧 T2103_.52.0213b13: 多者三百六十人。其次二百四十人。其次一 T2103_.52.0213b14: 百二十人。若僧少者盡見僧爲朕皇后太子 T2103_.52.0213b15: 廣諸王子孫等及内外官人一切民庶幽顯生 T2103_.52.0213b16: 靈。各七日行道并懺悔。起行道日打刹莫問 T2103_.52.0213b17: 同州異州。任人布施。錢限止十文已下。不得 T2103_.52.0213b18: 過十文。所施之錢以供營塔。若少不充役正 T2103_.52.0213b19: 丁及用庫物率土諸州僧尼。普爲舍利設齋。 T2103_.52.0213b20: 限十月十五日午時。同下入石函。總管刺史 T2103_.52.0213b21: 已下縣尉已上。息軍機停常務七日。專檢校 T2103_.52.0213b22: 行道及打刹等事。務盡誠敬副朕意焉。主者 T2103_.52.0213b23: 施行 T2103_.52.0213b24: 仁壽元年六月十三日内史令豫章王臣暕宣 T2103_.52.0213b25: 舍利感應記隋著作王邵 T2103_.52.0213b26: 皇帝昔在潜龍。有婆羅門沙門來詣宅。出舍 T2103_.52.0213b27: 利一裏曰。檀越好心。故留與供養。沙門既去。 T2103_.52.0213b28: 求之不知所在。其後皇帝與沙門曇遷。各置 T2103_.52.0213b29: 舍利於掌而數之。或少或多。並不能定。曇遷 T2103_.52.0213c01: 曰。曾聞婆羅門説法身過於數量非世間所 T2103_.52.0213c02: 測。於是始作七寶箱以置之。神尼智仙言曰。 T2103_.52.0213c03: 佛法將滅。一切神明今已西去。兒當爲普天 T2103_.52.0213c04: 慈父重興佛法。一切神明還來。其後周氏果 T2103_.52.0213c05: 滅佛法。隋室受命乃興復之。皇帝毎以神尼 T2103_.52.0213c06: 爲言云。我興由佛。故於天下舍利塔内。各作 T2103_.52.0213c07: 神尼之像焉 T2103_.52.0213c08: 皇帝皇后於京師法界尼寺。造連基浮圖以 T2103_.52.0213c09: 報舊願。其下安置舍利。開皇十五年季秋之 T2103_.52.0213c10: 夜有神光。自基而上右繞露槃。赫若冶鑪之 T2103_.52.0213c11: 焱。一旬内四如之。皇帝以仁壽元年六月十 T2103_.52.0213c12: 三日。御仁壽宮之仁壽殿。本降生之日也。歳 T2103_.52.0213c13: 歳於此日深心永念。修營福善追報父母之 T2103_.52.0213c14: 恩。故迎諸大徳沙門與論至道將於海内諸 T2103_.52.0213c15: 州選高爽清靜三十處各起舍利塔 T2103_.52.0213c16: 皇帝於是親以七寶箱。奉三十舍利。自内而 T2103_.52.0213c17: 出置於御座之案。與諸沙門燒香禮拜。願弟 T2103_.52.0213c18: 子常以正法護持三寶。救度一切衆生。乃取 T2103_.52.0213c19: 金瓶琉璃各三十。以琉璃盛金瓶。置舍利於 T2103_.52.0213c20: 其内。薫陸香爲泥。塗其蓋而印之。三十州同 T2103_.52.0213c21: 刻十月十五日正午入於銅函石函。一時起 T2103_.52.0213c22: 塔 T2103_.52.0213c23: 諸沙門各以精勤。奉舍利而行。初入州境先 T2103_.52.0213c24: 令家家灑掃覆諸穢惡。道俗士女傾城遠迎。 T2103_.52.0213c25: 總管刺史諸官人。夾路歩引。四部大衆容儀 T2103_.52.0213c26: T2103_.52.0213c27: T2103_.52.0213c28: T2103_.52.0213c29: T2103_.52.0214a01: 齊肅。共以寶蓋旛幢華臺像輦佛帳佛輿香 T2103_.52.0214a02: 山香缽種種音樂。盡來供養。各執香華或燒 T2103_.52.0214a03: 或散。圍繞讃唄梵音和雅。依阿含經舍利入 T2103_.52.0214a04: 拘尸那城法。遠近翕然雲蒸霧會。雖盲躄老 T2103_.52.0214a05: 病莫不匍匐而至焉。沙門對四部大衆作是唱 T2103_.52.0214a06: 言。至尊以菩薩大慈無邊無際哀愍衆生切 T2103_.52.0214a07: 於骨髓。是故分布舍利共天下同作善因。又 T2103_.52.0214a08: 引經文種種方便。訶責之教導之。深至懇惻 T2103_.52.0214a09: 涕零如雨。大衆一心合掌右膝著地。沙門乃 T2103_.52.0214a10: 宣讀懺悔文曰。菩薩戒佛弟子皇帝某。敬白 T2103_.52.0214a11: 十方三世一切諸佛一切諸法一切賢聖僧。 T2103_.52.0214a12: 弟子蒙三寶福祐爲蒼生君父。思與一切民 T2103_.52.0214a13: 庶共逮菩提。今欲分布舍利諸州起塔。欲使 T2103_.52.0214a14: 普修善業同登妙果。爲弟子及皇后皇太子 T2103_.52.0214a15: 廣諸王子孫等内外官人一切法界幽顯生靈 T2103_.52.0214a16: 三塗八難。懺悔行道。奉請十方常住諸佛十 T2103_.52.0214a17: 二部經甚深法藏諸尊菩薩一切賢聖。願起 T2103_.52.0214a18: 慈悲受弟子等請。降赴道場證明弟子爲一 T2103_.52.0214a19: 切衆生發露懺悔。於是如法禮拜悉受三歸。 T2103_.52.0214a20: 沙門又稱。菩薩戒佛弟子皇帝某。普爲一切 T2103_.52.0214a21: 衆生發露無始已來所作十種惡業。自作教 T2103_.52.0214a22: 他見作隨喜。是罪因縁墮於地獄畜生餓鬼。 T2103_.52.0214a23: 若生人間短壽多病。卑賤貧窮邪見諂曲。煩 T2103_.52.0214a24: 惱妄想未能自寤。今蒙如來慈光照及。於彼 T2103_.52.0214a25: 衆罪。方始覺知。深心慚愧怖畏無已。於三寶 T2103_.52.0214a26: 前發露懺悔。承佛慧日願悉消除。自從今身 T2103_.52.0214a27: 乃至成佛。願不更作此等諸罪。大衆既聞是 T2103_.52.0214a28: 言。甚悲甚喜甚愧甚懼。銘其心刻其骨。投財 T2103_.52.0214a29: 賄衣物及截髮以施者不可勝計。日日共設 T2103_.52.0214b01: 大齋禮懺受戒。請從今以往修善斷惡。生生 T2103_.52.0214b02: 世世常得作大隋臣子。無問長幼華夷咸發 T2103_.52.0214b03: 此誓。雖屠獵殘賊之人亦躬念善。舍利將入 T2103_.52.0214b04: 函。大衆圍遶填噎。沙門高奉寶瓶巡示四 T2103_.52.0214b05: 部。人人拭目諦視共覩光明。哀戀號泣聲響 T2103_.52.0214b06: 如雷。天地爲之變動。凡是安置處悉如之。 T2103_.52.0214b07: 眞身已應靈塔常存。天下瞻仰歸依福日益 T2103_.52.0214b08: 而無窮矣 T2103_.52.0214b09: 皇帝以起塔之旦。在大興宮之大興殿庭。西 T2103_.52.0214b10: 面執珽而立。*迎請佛像及沙門三百六十 T2103_.52.0214b11: 七人。旛蓋香華讃唄音樂。自大興善寺來居 T2103_.52.0214b12: 殿堂。皇帝燒香禮拜。降御東廊。親率文武百 T2103_.52.0214b13: 僚。素食齋戒。是時内宮東宮逮於京邑。茫茫 T2103_.52.0214b14: 萬寓舟車所通。一切眷屬人民莫不奉行聖 T2103_.52.0214b15: 法。衆僧初入。勅使左右密夾數之。自顯陽門 T2103_.52.0214b16: 及昇階凡數三遍。常賸一人。皇帝見一異 T2103_.52.0214b17: 僧曷槃覆髆。以語左右曰。驚動他置爾去 T2103_.52.0214b18: 已。重數之曷槃覆髆者果不復現。舍利之將 T2103_.52.0214b19: 行也。皇帝曰。今佛法重興必有感應。其後處 T2103_.52.0214b20: 處表奏皆如所言 T2103_.52.0214b21: 雍州於仙遊寺起塔。天時陰雪。舍利將下日 T2103_.52.0214b22: 便朗照。始入函。雲復合 T2103_.52.0214b23: 岐州於鳳泉寺起塔。將造函。寺東北二十里。 T2103_.52.0214b24: 忽見文石四段。光潤如玉。小大平整。因取之 T2103_.52.0214b25: 以作重函。於是大函南壁異色分炳。爲雙樹 T2103_.52.0214b26: 之形。高三尺三寸。莖如雪白。葉如瑪瑙。北 T2103_.52.0214b27: 壁東壁有鳥獸龍象之状。四壁皆有華形左 T2103_.52.0214b28: 旋右轉。其後基石漸變盡如水精。沙門道 T2103_.52.0214b29: 圖此雙樹之像置於許州。葉盡變爲青色。明 T2103_.52.0214c01: 年岐州大寶昌寺。寫得陝州瑞相圖置於佛 T2103_.52.0214c02: 堂。以供養當戸。大像三吐赤光。流出戸外。 T2103_.52.0214c03: 於是戸外千佛像及觀世音菩薩亦頻放光。 T2103_.52.0214c04: 半旬之内天華再落 T2103_.52.0214c05: 涇州於大興國寺起塔。將造函。三家各獻 T2103_.52.0214c06: 舊磨好石。非界内所有。因而用之恰然相稱」 T2103_.52.0214c07: 秦州於靜念寺起塔。先是寺僧夢群仙降集 T2103_.52.0214c08: 以赤繩量地鐵橛釘記之。及定塔基。正當其 T2103_.52.0214c09: 所。再有瑞雲來覆舍利。是時十月雪下。而近 T2103_.52.0214c10: 寺草木悉皆開華。舍利將入函。神光遠照。空 T2103_.52.0214c11: 内又有讃歎之聲 T2103_.52.0214c12: 華州於思覺寺起塔。天時陰雪。舍利將下日 T2103_.52.0214c13: 便朗照。有五色光氣。去地數丈。状若相輪。正 T2103_.52.0214c14: 覆塔上。數十里外。遙望之。則正赤上屬天。舍 T2103_.52.0214c15: 利下訖雲霧復起。瑞雪飛散如天華。著人衣 T2103_.52.0214c16: 久之而不濕 T2103_.52.0214c17: 同州於大興國寺起塔。舍利宿於近驛。天夜 T2103_.52.0214c18: 雨明旦輿行。雲日迎之開朗。入自南門。而城 T2103_.52.0214c19: 北雨如故。既至寺。又陰雨。臨入函。日乃出。 T2103_.52.0214c20: 衆色光相繞日如輪。先是寺僧慧眞。夢見聖 T2103_.52.0214c21: 人項有圓光明照天地來自西方入門而立。 T2103_.52.0214c22: 及舍利輿至。無故止於其所。因定塔基焉。十 T2103_.52.0214c23: 二月八日夜。有五色圓光。從基而上遍照城 T2103_.52.0214c24: 内。明如晝日。五十里咸見之。明年四月白 T2103_.52.0214c25: 光起於塔西。流照塔東。良久乃滅 T2103_.52.0214c26: 蒲州於栖巖寺起塔。九月二十六日。舍利在 T2103_.52.0214c27: 治下仁壽寺。其夜堂内光明如晝。二十八日 T2103_.52.0214c28: 定基。明日地大震山大吼。巖上有鍾鼓之聲。 T2103_.52.0214c29: 十月七日舍利將之栖巖。地又動。八日輿登 T2103_.52.0215a01: 山從者千數。大風從下而上。因風力俄頃至 T2103_.52.0215a02: 於佛堂。其夜浮圖上有光。長數尺。乍隱乍顯 T2103_.52.0215a03: 至於十餘。瓶内亦有光五道散出。還斂入 T2103_.52.0215a04: 瓶。又有二光。並大如缽。出於西壁。合爲一道 T2103_.52.0215a05: 流入塔基。食頃乃滅。俄而復出。流入於堂。山 T2103_.52.0215a06: 頂亦有大光。照二百里。遠望者皆言燒山。九 T2103_.52.0215a07: 日夜又有二光遶浮圖其一流照西谷。其一 T2103_.52.0215a08: 流照南谷。十二日堂内又有光状如香鑪。流 T2103_.52.0215a09: 至浮圖露盤。移時乃滅。其夜露盤上又有光。 T2103_.52.0215a10: 或散或聚。皆似蓮華。移更乃滅。十三日夜浮 T2103_.52.0215a11: 圖上又有光。如三佛像。並高尺。停住者久之。 T2103_.52.0215a12: 十四日夜有光三道。從堂而出。其一直上天。 T2103_.52.0215a13: 其一流於東北。其一状如樓闕赫照州城。自 T2103_.52.0215a14: 朔至望。寺及城内。常聞異香。桃李杏柰多花。 T2103_.52.0215a15: 人採之以供養。舍利入函之夜又有光。再從 T2103_.52.0215a16: 塔出。圓如大鏡。諸光多紫赤。而見者色状不 T2103_.52.0215a17: 必同。或云如大電。或云如燎火。其都無所見 T2103_.52.0215a18: 者十二三。有婦人抱新死小兒來乞救護。至 T2103_.52.0215a19: 夜便蘇。遇光照以愈疾者非一。諸州皆有感 T2103_.52.0215a20: 應。而栖巖寺最多。蓋由太祖武元皇帝之所 T2103_.52.0215a21: 建也 T2103_.52.0215a22: 并州於舊無量壽寺起塔。舍利初在道場。大 T2103_.52.0215a23: 衆禮拜。重患者便得除。起塔之旦雲霧晝昏。 T2103_.52.0215a24: 至於已後日乃朗照。五色雲夾之。舍利將 T2103_.52.0215a25: 入函放光或一尺或五寸。有無量天神。各持 T2103_.52.0215a26: 香花幢幡寶蓋遍覆州城 T2103_.52.0215a27: 定州於恒嶽寺起塔。有一異翁。來禮拜施布 T2103_.52.0215a28: 一匹。負土數籠。人問其姓字而不答。忽然失 T2103_.52.0215a29: 之。此地舊無水。開皇三年初營寺其西八里 T2103_.52.0215b01: 白龍淵忽東流而過。作役罷水便絶。及將起 T2103_.52.0215b02: 新塔。水復大流 T2103_.52.0215b03: 相州於大慈寺起塔。天時陰雪。舍利將下日 T2103_.52.0215b04: 便朗照。始入函雲復合。建塔之明年八月。光 T2103_.52.0215b05: 天尼寺寫得陝州瑞相圖。置於佛堂。神光屢 T2103_.52.0215b06: 發如電。又有五色雲蓋。正臨堂上。一日四見 T2103_.52.0215b07: 焉。又有白雲。状如林木雰雨金華。其二花 T2103_.52.0215b08: 形如大蝶。色似青琉璃。翔不下。乃騰虚 T2103_.52.0215b09: 而去。明年正月寺内又雨天華 T2103_.52.0215b10: 鄭州於定覺寺起塔。舍利將至。寺東有光。如 T2103_.52.0215b11: 大流星。入至佛堂前而沒。輿到此處無故自 T2103_.52.0215b12: 止。既而定塔基於西岸。其東岸舊舍利塔有 T2103_.52.0215b13: 二光。西流入於基所。寺僧設二千人齋供。 T2103_.52.0215b14: 然而萬餘人食之不盡。一甕飯出八十盆餘 T2103_.52.0215b15: 食。供寺衆二百人。數日乃盡。舍利將入函。四 T2103_.52.0215b16: 面懸幡無風而一時内向 T2103_.52.0215b17: 嵩州於閑居寺起塔。人衆從舍利者萬餘。有 T2103_.52.0215b18: 兔逆阪走來歴輿下而去。天時陰雪。舍利將 T2103_.52.0215b19: 下日便朗照。始入函雲復合 T2103_.52.0215b20: 亳州於開寂寺起塔。界内無石。舍利至。便於 T2103_.52.0215b21: 三處各得一成磨方石。一似函而無底。乃合 T2103_.52.0215b22: 而用之。不須改鑿。掘塔基至盤石。有二浪 T2103_.52.0215b23: 井夾之。天時陰雪。舍利將下日便朗照。始入 T2103_.52.0215b24: 函雲復合 T2103_.52.0215b25: 汝州於興世寺起塔。天時陰雪。舍利將下日 T2103_.52.0215b26: 便朗照。始入函雲復合 T2103_.52.0215b27: 泰州於岱岳寺起塔。舍利至州。其夜岳廟内 T2103_.52.0215b28: 有鼓聲。天將曉。三重門皆自闢。或見三十騎 T2103_.52.0215b29: 從廟而出。蓋岳神也。舍利自州之寺。來至 T2103_.52.0215c01: 數里。雲蓋出於山頂。五色而三重。白氣如虹。 T2103_.52.0215c02: 來覆舍利散成大霧沾濕人衣。其状如垂珠。 T2103_.52.0215c03: 其味如甘露。自旦至午。霧氣乃*斂而歸山。 T2103_.52.0215c04: 分爲三段。乍來乍往。如軍行然。蓋亦岳神之 T2103_.52.0215c05: 來迎也。於是瓶内有聲放光。高丈餘。食頃乃 T2103_.52.0215c06: 滅。人審視之。見琉璃内金瓶蓋自開。瓶口有 T2103_.52.0215c07: 寸光如箸。炯然西指。雖急轉終不迴。如此經 T2103_.52.0215c08: 八日。將入函。光遂散出。還入金瓶雲霧復起。 T2103_.52.0215c09: 有童子能誦法華經。來禮舍利。遂燒身於野 T2103_.52.0215c10: 以供養焉。明年二月六日。泰山神鼓竟夜鳴。
T2103_.52.0215c13: 然成大函。因而用之。及舍利將入。瓶内有光。 T2103_.52.0215c14: 乍上乍下 T2103_.52.0215c15: 牟州於巨神山寺起塔。舍利初至。二大紫芝 T2103_.52.0215c16: 欻現於道。天時陰雪。舍利將下日便朗照。始 T2103_.52.0215c17: 入函雲復合 T2103_.52.0215c18: 隋州於智門寺起塔。十月六日掘基得神龜。 T2103_.52.0215c19: 七日甘露降於石橋旁之楊樹。有黒蜂無算 T2103_.52.0215c20: 來繞之。八日旦大霧。舍利將之寺。天便開朗。 T2103_.52.0215c21: 歴光化縣。忽見門内木連理。過楊樹之下。甘 T2103_.52.0215c22: 露五道懸流。沾灑輿上。既而沈陰。舍利將下 T2103_.52.0215c23: 日便朗照。始入函雲復合。神龜色状特異。 T2103_.52.0215c24: 有文在其腹曰。王興州使參軍獻之。日日開 T2103_.52.0215c25: 匣欲視其頭。而縮藏不可見。勅使著作郎王 T2103_.52.0215c26: *邵審檢。龜便長引頸足。恣人反轉。連日如 T2103_.52.0215c27: 之。乃見有文在其頭曰。上大王八八。七千 T2103_.52.0215c28: 萬年。皇帝親撫視之。入於懷袖自然馴狎。放 T2103_.52.0215c29: 諸宮沼及草内。還來直至御前。毎放輒如 T2103_.52.0216a01: 之 T2103_.52.0216a02: 襄州於大興國寺起塔。天時陰晦。舍利將下 T2103_.52.0216a03: 日便朗照。始入函雲復合 T2103_.52.0216a04: 楊州於西寺起塔。州久旱。舍利入境。其夜雨 T2103_.52.0216a05: 大洽 T2103_.52.0216a06: 蒋州於栖霞寺起塔。隣人先夢。佛從西北來。 T2103_.52.0216a07: 寶蓋旛花映滿。寺衆悉執花香出迎。及舍利 T2103_.52.0216a08: 至如所夢焉 T2103_.52.0216a09: 呉州於大禹寺起塔。舍利凡五度江。風波不 T2103_.52.0216a10: 起。既至寺放青黄赤白之光。獲紫芝高二尺 T2103_.52.0216a11: 餘。四莖共三蓋。天時陰晦。舍利將下日便朗 T2103_.52.0216a12: 照。始入函雲復合 T2103_.52.0216a13: 蘇州於虎丘山寺起塔。其地是晋司徒王珣 T2103_.52.0216a14: 琴臺。掘得甎函。銀合子有一舍利。浮之缽水 T2103_.52.0216a15: 右轉四周。舍利初發州。天降雨。未至寺日便 T2103_.52.0216a16: 出。乃有雜色雲。臨輿而行。徘徊不散。至於塔 T2103_.52.0216a17: 所。空裏有音樂之聲。既而天又陰晦。舍利將 T2103_.52.0216a18: 下雲暫開。舍利入函雲復合。先是寺内鑿石 T2103_.52.0216a19: 井。井吼二日。蓋舍利將來之應也 T2103_.52.0216a20: 衡州於衡岳寺起塔。沙門奉舍利自江陵水 T2103_.52.0216a21: 行二千餘里。四遇逆風。願定便定。四乞順風。 T2103_.52.0216a22: 皆如所欲。初掘基融峯上。有白雲闊二丈餘。 T2103_.52.0216a23: 甚整直來臨基所右旋三匝乃散。既而陰晦。 T2103_.52.0216a24: 舍利將下日便朗照。始入函雲復合 T2103_.52.0216a25: 桂州於縁化寺起塔。舍利未至城十餘里。有 T2103_.52.0216a26: 鳥千數夾輿行飛。入城乃散。舍利將入塔。五 T2103_.52.0216a27: 色雲來覆之 T2103_.52.0216a28: 番州於洪楊郷崇楊里之靈鷲山寺起塔。掘 T2103_.52.0216a29: 得宋末所置石函三。其二各有銅函。盛二小 T2103_.52.0216b01: 銀像。其一有銀瓶子盛金瓶。疑本有舍利。今 T2103_.52.0216b02: 乃空矣。既而坑内有神仙雲氣之象。昔宋 T2103_.52.0216b03: 主劉義隆之時。天竺有聖僧求那跋摩。將詣 T2103_.52.0216b04: 楊都路過靈鷲寺。謂諸僧曰。此間尋有異瑞。 T2103_.52.0216b05: 兼値王者登臨徴應建立。終逢菩薩聖主方 T2103_.52.0216b06: 大修弘。其年冬果有群燕共銜繍像委之堂 T2103_.52.0216b07: 内。及齊主蕭道成初爲始興太守。遊於此寺 T2103_.52.0216b08: 而起白塔。陳天嘉三年寺内立碑其文也。如 T2103_.52.0216b09: 此聖主修弘驗於今日 T2103_.52.0216b10: 交州於禪衆寺起塔 T2103_.52.0216b11: 益州於法聚寺起塔。天時陰晦。舍利將下日 T2103_.52.0216b12: 便朗照。始入函雲復合 T2103_.52.0216b13: 廓州於法講寺起塔。舍利初發京下宿於臨 T2103_.52.0216b14: 皋。沙門夢失舍利。是夜廓州有光。高數丈。從 T2103_.52.0216b15: 東方來入寺。右繞佛塔。照及城樓内外洞朗。 T2103_.52.0216b16: 遙望者疑燒積薪。光漸西流食頃乃沒。及定 T2103_.52.0216b17: 塔基正當光沒之所。又有香氣氛氳異常 T2103_.52.0216b18: 瓜州於崇教寺起塔 T2103_.52.0216b19: 虢州表言。州雖不奉舍利。亦請衆僧行道。有 T2103_.52.0216b20: 一異鳥來集梁上。意似聽經不驚不動。一夜 T2103_.52.0216b21: 一日乃下止於讀經之床。人人讃歎摩。又 T2103_.52.0216b22: 之以行道。法師於佛前爲之受戒。良久乃 T2103_.52.0216b23: 去 T2103_.52.0216b24: 隋州典籤王威送流人九十。道逢舍利。盡釋 T2103_.52.0216b25: 其囚。千里期集無一違者。隋州人於溳水作 T2103_.52.0216b26: 魚獄三百。既見舍利。亦悉決放之。餘州若此。 T2103_.52.0216b27: 類蓋多矣 T2103_.52.0216b28: 皇帝當此十月之内。毎因食於齒下得舍利。 T2103_.52.0216b29: 皇后亦然。以銀碗水浮其一。出示百官。須臾 T2103_.52.0216c01: 忽見有兩右旋相著。二貴人及晋王昭豫章 T2103_.52.0216c02: 王暕蒙賜蜆。勅令審視之。各於蜆内得舍利 T2103_.52.0216c03: 一。未過二旬。宮内凡得十九。多放光明。自是 T2103_.52.0216c04: 遠近道俗。所有舍利率奉獻焉。皇帝曰。何必 T2103_.52.0216c05: 皆是眞。諸沙門相與推試之。果有十三玉 T2103_.52.0216c06: 粟。其眞舍利鐵拶而無損
T2103_.52.0216c09: 臣雄等言。臣聞大覺圓備理照空有。至聖虚 T2103_.52.0216c10: 凝義無生滅。故雖形分聚芥尚貯金甖。體散 T2103_.52.0216c11: 吹塵猶興寶刹。自釋提請灰之後。育王建塔 T2103_.52.0216c12: 已來。未有分布舍利紹隆勝業。伏惟皇帝積 T2103_.52.0216c13: 因曠劫宿證菩提。降迹人王護持世界。往者 T2103_.52.0216c14: 道消在運仁祠廢毀。慈燈滅影智海絶流。皇 T2103_.52.0216c15: 祚既興法鼓方振。區宇之内咸爲淨土生靈 T2103_.52.0216c16: 之類皆覆梵雲。去夏六月爰發詔旨。迎請沙 T2103_.52.0216c17: 門奉送舍利。於三十州以十月十五日同時 T2103_.52.0216c18: 起塔。而蒲州栖巖寺規模置塔之所。於此山 T2103_.52.0216c19: 上乃有鍾鼓之聲。舍利在講堂内。其夜前浮 T2103_.52.0216c20: 圖之上發大光明。爰及堂裏流照滿室。將置 T2103_.52.0216c21: 舍利於銅函。又有光若香鑪。乘空而上至浮 T2103_.52.0216c22: 圖寶瓶。復起紫焔。或散或聚。皆成蓮華。又 T2103_.52.0216c23: 有光明。於浮圖上状如佛像花趺宛具。停住 T2103_.52.0216c24: 久之稍乃消隱。又有光明。繞浮圖寶瓶。蒲州 T2103_.52.0216c25: 城内仁壽寺僧等遙望山頂。光如樓闕。山峯 T2103_.52.0216c26: 澗谷昭然顯見。照州城東南一隅。良久不滅。 T2103_.52.0216c27: 其栖巖寺者即是太祖武元皇帝之所建造。 T2103_.52.0216c28: 又華州置塔之處。于時雲霧大雪。忽即開朗。 T2103_.52.0216c29: 正當塔上有五色相輪。舍利下訖還起雲霧。 T2103_.52.0217a01: 皇帝皇后又得舍利。流輝散彩或出或沈。自 T2103_.52.0217a02: 非至徳精誠道合靈聖。豈能神功妙相致此 T2103_.52.0217a03: 奇特。臣等命偶昌年。既覩太平之世。生逢善 T2103_.52.0217a04: 業。方出塵勞之境。不勝抃躍。謹拜表陳賀。以 T2103_.52.0217a05: 聞 T2103_.52.0217a06: 門下仰惟正覺覆護群品。濟生靈於苦海。救 T2103_.52.0217a07: 愚迷於火宅。朕所以至心迴向結念歸依。思 T2103_.52.0217a08: 與率土臣民爰及幽顯。同崇勝業共爲善因。 T2103_.52.0217a09: 故分布舍利營建神塔。而大聖慈愍頻示光 T2103_.52.0217a10: 相。宮殿之内舍利降靈莫測來由。自然變現。 T2103_.52.0217a11: 歡喜頂戴得未曾有。斯實群生多幸延此嘉 T2103_.52.0217a12: 福。豈朕微誠所能致感。覽王公等表悚敬彌 T2103_.52.0217a13: 深。朕與王公等及一切民庶。宜更加剋勵興 T2103_.52.0217a14: 隆三寶。今舍利眞形猶有五十。所司可依前 T2103_.52.0217a15: 式分送海内。庶三塗六道倶免蓋纒。禀識含 T2103_.52.0217a16: 靈同登妙果。主者施行 T2103_.52.0217a17: 高麗百濟新羅三國使者將還。各請一舍利 T2103_.52.0217a18: 於本國起塔供養。詔並許之。詔於京師大興 T2103_.52.0217a19: 善寺起塔。先置舍利於尚書都堂。十二月二 T2103_.52.0217a20: 日旦發焉。是時天色澄明氣和風靜。寶輿旛 T2103_.52.0217a21: 幢香花音樂種種供養彌遍街衢。道俗士女 T2103_.52.0217a22: 不知幾千萬億。服章行位從容有叙。上柱國 T2103_.52.0217a23: 司空公安徳王雄已下皆歩從至寺。設無遮 T2103_.52.0217a24: 大會而禮懺焉。有青雀狎於衆内。或抽佩刀 T2103_.52.0217a25: 擲以布施。當人叢而下都無所傷。仁壽二年 T2103_.52.0217a26: 正月二十三日。復分布五十一州建立靈塔。 T2103_.52.0217a27: 令總管刺史已下縣尉已上。廢常務七日請 T2103_.52.0217a28: 僧行道。教化打刹施錢十文。一如前式。期用 T2103_.52.0217a29: 四月八日午時。合國化内同下舍利封入石 T2103_.52.0217b01: 函。所感瑞應者別録如左 T2103_.52.0217b02: 恒州泉州循州營州洪州杭州 T2103_.52.0217b03: 涼州 徳州 滄州 觀州 瀛州 冀州 T2103_.52.0217b04: 幽州 徐州 莒州 齊州 莱州 楚州 T2103_.52.0217b05: 江州 潭州 毛州 貝州 宋州 趙州 T2103_.52.0217b06: 濟州 兗州 壽州 信州 荊州 梁州 T2103_.52.0217b07: 蘭州 利州 潞州 黎州 慈州 魏州 T2103_.52.0217b08: 汴州 杞州 許州 豫州 顯州 曹州 T2103_.52.0217b09: 安州 晋州 懷州 陝州 洛州 鄧州
T2103_.52.0217b12: 州。即共州府官人。巡歴檢行安置處所。唯治 T2103_.52.0217b13: 下龍藏寺堪得起塔。其月十日度地穿基。至 T2103_.52.0217b14: 十六日未時。有風從南而來。寺内香氣殊異 T2103_.52.0217b15: 無比。道俗官私並悉共聞。及有老人姓金名 T2103_.52.0217b16: 瓚。患鼻不聞香臭。出二十餘年。於時在衆亦 T2103_.52.0217b17: 聞香氣。因即鼻差。至四月八日。臨向午時欲 T2103_.52.0217b18: 下舍利。光景明淨天廓無雲。空裏即雨寶屑 T2103_.52.0217b19: 天花。状似金銀碎薄。大小間雜雰雰散下。猶 T2103_.52.0217b20: 如雪落。先降塔基石函上。遍墮寺内城治。倶 T2103_.52.0217b21: 有雜色晃曜金晶映日。時即將衣承取。復在 T2103_.52.0217b22: 地拾得。道俗大衆十萬餘人。並見倶獲。又刹 T2103_.52.0217b23: 柱東西二處忽有異氣。其色黄白初細後麁。 T2103_.52.0217b24: 如烽火煙龍形宛轉迴屈直上。周旋塔頂遊 T2103_.52.0217b25: 騰清漢。莫惻長短。良久乃滅。又有四白鶴。 T2103_.52.0217b26: 從東北而來周繞塔上西南而去。至二十日 T2103_.52.0217b27: 已時。築塔基恰成。復雨寶屑天華。收得盛有 T2103_.52.0217b28: 一斗。即遣行參軍王亮。於先奉獻。皇帝開 T2103_.52.0217b29: 華於寶屑内復得舍利三箇。甚大歡欣。瀛州 T2103_.52.0217c01: 表云。掘地欲安舍利石函。時可深六尺許。土 T2103_.52.0217c02: 裏忽有眞紫色光現。須臾遂滅。其土即有黒 T2103_.52.0217c03: 文。雜間成篆書字云。轉輪聖王佛塔。謹表 T2103_.52.0217c04: 聞知 T2103_.52.0217c05: 黎州表云。掘基安舍利塔。於地下得一瓦銘 T2103_.52.0217c06: 云。千秋萬歳樂未央 T2103_.52.0217c07: 觀州表云。舍利塔上有五色雲如車蓋。其日 T2103_.52.0217c08: 午時現至暮 T2103_.52.0217c09: 魏州表云。所送舍利數度放光。復有諸病人 T2103_.52.0217c10: 或患眼盲或患五内。發願禮拜病皆得愈。至 T2103_.52.0217c11: 四月八日。欲下舍利。午時天忽有一片五色 T2103_.52.0217c12: 雲。香馥非常。須臾之間即降金花。至九日旦 T2103_.52.0217c13: 復下銀花。遍滿城治。其花大者如楡莢。小 T2103_.52.0217c14: 者似火精。人人皆得函盛奉獻。其日復有一 T2103_.52.0217c15: 黒狗耽耳白胸。於舍利塔前舒左肱屈右脚。 T2103_.52.0217c16: 見人行道即起行道。見人持齋亦即持齋。非 T2103_.52.0217c17: 時與食不食。唯欲得飮淨水。至後日旦起解 T2103_.52.0217c18: 齋。與粥始喫。其寺内先有數箇猛狗。但見 T2103_.52.0217c19: 一狼狗。無不競來吠嚙。若見此狗入寺。悉皆 T2103_.52.0217c20: 低頭掉尾。當爾之時。看人男夫婦女三十餘 T2103_.52.0217c21: 萬。盡皆不識此狗。未知從何而來 T2103_.52.0217c22: 秦州表云。欲下舍利時七日地微動至八日 T2103_.52.0217c23: 大動 T2103_.52.0217c24: 兗州表云。勅書分送起塔。以瑕丘縣普樂寺 T2103_.52.0217c25: 最爲清淨。即於其所奉安舍利。以去三月二 T2103_.52.0217c26: 十五日。謹即經營以爲函蓋。初磨之時體唯 T2103_.52.0217c27: 青質。及其功就變同碼瑙。五色相雜文彩煥 T2103_.52.0217c28: 然。復於其裏間生白玉。内外通徹照物如水。 T2103_.52.0217c29: 表裏洞朗鑒人等鏡。其送舍利 T2103_.52.0218a01: 曹州表云。三月二十九日。舍利於子城上赤 T2103_.52.0218a02: 光現。四月五日申時。舍利現雙樹。并有師子 T2103_.52.0218a03: 現。五日亥時。舍利現金光。長七寸。六日卯時。 T2103_.52.0218a04: 龍花樹現。下有佛像倶出。六日卯時。漆龕板 T2103_.52.0218a05: 外光明。状如金華色。六日申時。漆龕北板上。 T2103_.52.0218a06: 化佛菩薩雙樹等形。六日亥時。舍利精舍裏 T2103_.52.0218a07: 出黄白花光。長四五寸。八日辰時。漆龕板後 T2103_.52.0218a08: 雲霧金光等形状。巳時漆龕板後裟羅雙蓮 T2103_.52.0218a09: 華影佛像衆僧師子形等。午時塔上五色雲 T2103_.52.0218a10: 現。午後漆龕内板上有娑羅雙樹林樓閣等 T2103_.52.0218a11: 現。九日漆龕内板上疊石壘基文。甲後漆龕 T2103_.52.0218a12: 板外大娑羅樹及僧執香鑪等形容金佛像 T2103_.52.0218a13: 現。似若太子初生身。如黄金色。後有三僧。身 T2103_.52.0218a14: 著紫黄法服。手捉香*鑪供養。其香氣與世香 T2103_.52.0218a15: 不同。毎日恒聞 T2103_.52.0218a16: 晋州表云。舍利於塔前放光三度。皆紫光色。 T2103_.52.0218a17: 衆人盡見 T2103_.52.0218a18: 杞州表云。舍利以三月四日到州。十四日辰 T2103_.52.0218a19: 時。琉璃瓶裏色白如月。須臾之間即變爲赤 T2103_.52.0218a20: 色。至四月二日後變作紫光。或現青色。瓶内 T2103_.52.0218a21: 流轉。一來一去。循環不止。道俗瞻仰。咸共歸 T2103_.52.0218a22: 依實相容儀。良久乃散。七日午時。神影復出。 T2103_.52.0218a23: 變動輝煥於前無異 T2103_.52.0218a24: 徐州表云。舍利二月二十八日至州西一驛 T2103_.52.0218a25: 宿。其夜陰雨。舍利放光。向州四十五里。其淨 T2103_.52.0218a26: 道寺僧向北山看光。影從驛所舍利處而來。 T2103_.52.0218a27: 舍利石函蓋四月五日磨治訖。遂變出仙人 T2103_.52.0218a28: 二。僧四人。居士一人。騏驎一。師子一。魚二。 T2103_.52.0218a29: 自餘並似山水之状 T2103_.52.0218b01: 鄧州表云。舍利四月六日石函變作玉及瑪 T2103_.52.0218b02: 瑙。其石有文。現正國徳三字。并有仙人驎 T2103_.52.0218b03: 鳳等出 T2103_.52.0218b04: 安州表云。奏寺安置送舍利。法師淨業共州 T2103_.52.0218b05: 官人量度基。申時忽有香氣。氛氳乘空而至。 T2103_.52.0218b06: 芬芳微妙世未曾有。道俗咸皆驚愕隨至處 T2103_.52.0218b07: 所。香氣遍滿至五更方始散盡。又至四月八 T2103_.52.0218b08: 日。行道日滿供設大齋。午時欲下舍利。道俗 T2103_.52.0218b09: 一萬餘人。法師昇高座。手捧舍利以示大衆。 T2103_.52.0218b10: 人人悲感不能自勝。即有赤色。從師手内瓶 T2103_.52.0218b11: 口而出。便二度放光。高一尺。又下石函忽 T2103_.52.0218b12: 有白雲。團圓如蓋。正當函上右旋數匝。繞 T2103_.52.0218b13: 訖還當元出之處消滅。又塔南先有佛閣。當 T2103_.52.0218b14: 時鎖閉舍利於其下立道場。遣二防人看守。 T2103_.52.0218b15: 忽聞閣上有衆人行聲。看閣門仍閉。又復須 T2103_.52.0218b16: 臾復聞行聲即走告。寺主來共開閣門上驗 T2103_.52.0218b17: 看。唯有佛像。自外都無所見。又下舍利訖日。 T2103_.52.0218b18: 到申時有法師淨範投陀僧淨滔。於舍利塔 T2103_.52.0218b19: 後。臨水巖邊。爲諸道俗受菩薩戒。衆人見群 T2103_.52.0218b20: 魚行隊遊水。首皆南出似欲歸依。多少一萬 T2103_.52.0218b21: 餘。請二禪師乘船入水爲魚受戒。然内諸魚 T2103_.52.0218b22: 悉迴首向船。隨逐巡行如似聽法 T2103_.52.0218b23: 趙州表云。舍利以三月四日到州。臣等於治 T2103_.52.0218b24: 下文際寺安置起塔。二日打刹行道。舍利於 T2103_.52.0218b25: 塔所放赤光。從未至申更見不同。或似像形。 T2103_.52.0218b26: 或似樓閣。或見白光。乍大乍小。巡繞舍利。繞 T2103_.52.0218b27: 瓶行道。或隱或顯。或遲或速。官人道俗莫不 T2103_.52.0218b28: 覩見。驚憙號咽沸騰寺内。至四日又放赤 T2103_.52.0218b29: 光。曜如金色。縱横一尺餘。紫緑相間前後三 T2103_.52.0218c01: 度。良久乃滅。又見一佛像長二尺餘。坐於 T2103_.52.0218c02: 蓮華趺坐。又以二菩薩侠侍。長一尺餘。從卯 T2103_.52.0218c03: 至巳見諸形相。道俗四部二萬餘人。咸悉瞻 T2103_.52.0218c04: 仰 T2103_.52.0218c05: 豫州表云。舍利瓶有白光。須臾成五色遊轉 T2103_.52.0218c06: 瓶内。形相非常。又鑿舍利銘。其石更無異質。 T2103_.52.0218c07: 鑿至皇帝一字。從上點及竪牽横畫。隨鑿之 T2103_.52.0218c08: 處如刻金所成 T2103_.52.0218c09: 利州表云。舍利三月二十六日夜一更内放 T2103_.52.0218c10: 光。遍照衙内如月 T2103_.52.0218c11: 明州表云。四月八日下舍利。掘地安石函。乃 T2103_.52.0218c12: 得一像 T2103_.52.0218c13: 衞州表云。四月三日齋訖。舍利金瓶外。其色 T2103_.52.0218c14: 紅赤鮮麗殊常。或行琉璃瓶底。或遊瓶側。縁 T2103_.52.0218c15: 瓶上下光明外照。比至八日照灼如初 T2103_.52.0218c16: 洺州表云。舍利三月十一日天降甘澤。十三 T2103_.52.0218c17: 日乃止。有戒徳沙門僧猛。先患腰脚不堪出 T2103_.52.0218c18: 行。其日聞舍利欲到。合寺馳走。僧猛自身抱 T2103_.52.0218c19: 患不得奉迎。命弟子法藏扶侍出戸。迴心正 T2103_.52.0218c20: 念遂便得起行。出城十里許親迎舍利。因此 T2103_.52.0218c21: 瘳降漸堪得行 T2103_.52.0218c22: 毛州表云。舍利二月二十七日到州。其日即 T2103_.52.0218c23: 依式安置。一切男女皆發菩提心。競趣歸依。 T2103_.52.0218c24: 瘂者能言。攣躄之人悉皆能行。石函乃變如 T2103_.52.0218c25: 琉璃。内外明徹。四月十二日天雨金銀華 T2103_.52.0218c26: 落。表送奉獻 T2103_.52.0218c27: 冀州表云。舍利放光。五色照滿城治。時有一 T2103_.52.0218c28: 僧先患目盲。亦得見舍利。復有一人患腰脚 T2103_.52.0218c29: 攣躄十五年。自舍利到州所。是患人禮拜發 T2103_.52.0219a01: 願。即得行動 T2103_.52.0219a02: 宋州表云。三月四日舍利至州。其所部宋城 T2103_.52.0219a03: 縣市院先有古井塸。由來鹹苦水色舊赤。全 T2103_.52.0219a04: 不堪食。其縣民胡子乾因取水和埿。怪其色 T2103_.52.0219a05: 白甞覺甚甘。四月三日舍利於塔内放赤色 T2103_.52.0219a06: 光。六日夜五更寺内又放白色光。七日辰時 T2103_.52.0219a07: 寺内天雨白華。目驗雰雰然。状如細雪。不落 T2103_.52.0219a08: 於地。八日午時欲下舍利入函。天上有白鶴 T2103_.52.0219a09: 翔塔基之上 T2103_.52.0219a10: 懷州表云。舍利於州城長壽寺安置。四月五 T2103_.52.0219a11: 日辰時。有一雄雉飛來函側。心*閑從容質羽 T2103_.52.0219a12: 鮮華。自飛自止曾無驚畏。河内縣民楊邁特 T2103_.52.0219a13: 以示。道俗六千餘人。莫不同見。勅使沙門靈 T2103_.52.0219a14: 璨即與受戒。其雉向師似如聽法。師云。此 T2103_.52.0219a15: 雉是野鳥。内法道理無容籠繋。即令送城北 T2103_.52.0219a16: 太行山放之。舍利塔廂復有一跡。從塔東南 T2103_.52.0219a17: 三十歩而來。直到塔所不見還蹤。復無入 T2103_.52.0219a18: 處。或闊四寸。或闊三寸。蟠屈逶迤状等龍蛇 T2103_.52.0219a19: 之跡。宮人道俗並悉共見。八日至午前舍 T2103_.52.0219a20: 利欲入塔函。遂放光於瓶外。巡迴數匝暉彩 T2103_.52.0219a21: 照曜。或上或下。乍隱乍出 T2103_.52.0219a22: 汴州表云。舍利三月二日到州。權置州館。六 T2103_.52.0219a23: 日夜大徳僧慧徹等。忽聞香氣有異尋常。至 T2103_.52.0219a24: 八日諸僧迎舍利將向塔所。大徳僧粲等五 T2103_.52.0219a25: 人。復聞香氣。去*慧福寺門四十餘歩。遂放 T2103_.52.0219a26: 青色光覆炤露帳。大久乃滅。其寺有舍利。在 T2103_.52.0219a27: 僧房供養。其日杞州人張相仁。於僧房見寺 T2103_.52.0219a28: 内舍利復放青色光。恰與新至舍利色状相 T2103_.52.0219a29: 似。十日復至見赤色光臨寺佛堂。高五尺其 T2103_.52.0219b01: 夜四更復見青赤雜色光於寺。復有一老母。 T2103_.52.0219b02: 患腰已來二十餘年。拄杖伏地而行。聞舍利 T2103_.52.0219b03: 至寺。強來禮拜。於大衆裏見舍利光。腰即得 T2103_.52.0219b04: 差捨杖而行 T2103_.52.0219b05: 洛州表云。舍利三月十六日至州。即於漢王 T2103_.52.0219b06: 寺内安置。至二十三日忽降香氣。世未曾有。 T2103_.52.0219b07: 四月七日夜一更向盡。東風忽起燈花絶焔。 T2103_.52.0219b08: 在佛堂東南神光炤燭。復有香風而來。官人 T2103_.52.0219b09: 道俗等共聞見。於是彌増剋念。至八日臨下 T2103_.52.0219b10: 舍利。塔側桐樹枝葉低莖 T2103_.52.0219b11: 幽州表云。三月二十六日於弘業寺安置舍 T2103_.52.0219b12: 利。石函始磨。兩面以水洗之明如水鏡。内外 T2103_.52.0219b13: 相通。紫光焔起其石班駁。又類碼瑙。潤澤 T2103_.52.0219b14: 泫燿光似琉璃。至四月二日起齋行道。至 T2103_.52.0219b15: 三日亥時。舍利前焚香供養。燈光炤庭衆星 T2103_.52.0219b16: 夜朗。有素光舒卷在佛輿之上。至八日舍利 T2103_.52.0219b17: 入函。自旦及辰函石現文。髣像有菩薩光彩 T2103_.52.0219b18: 粉藻。又似衆仙。其間鳥獸林木諸状不常 T2103_.52.0219b19: 者衆。實難詳審。其有文理照顯分明。今畫圖 T2103_.52.0219b20: 奉進 T2103_.52.0219b21: 許州表云。三月三日初夜於州北境去州九 T2103_.52.0219b22: 十里。舍利放光。紫赤二色照曜州城内外。民 T2103_.52.0219b23: 庶皆見神光。四月七日在州大廳。舍利出金 T2103_.52.0219b24: 瓶之外。琉璃瓶内行道放光。至八日在辦行 T2103_.52.0219b25: 寺塔所。又放光明。午時舍利欲入石函。又有 T2103_.52.0219b26: 五色光彩雲來臨塔上。雲形如蓋。其日在塔 T2103_.52.0219b27: 西南一百餘歩。依育王造塔本記。一枯池不 T2103_.52.0219b28: 在四畔。正在池中。可深九尺。忽有甘井自現。 T2103_.52.0219b29: 其水不可思議。當時道俗看者二萬餘人同 T2103_.52.0219c01: 飮。齊所録瑞應奉表奏聞 T2103_.52.0219c02: 荊州舍利現雲如車蓋。正當塔上雲間雨花。 T2103_.52.0219c03: 遊颺不落。衆鳥翔塔 T2103_.52.0219c04: 濟州舍利本一。至彼現二。放光炤現。聞異香 T2103_.52.0219c05: 氣雲間出音。自然鍾聲及以讃善。大鳥群飛 T2103_.52.0219c06: 塔下 T2103_.52.0219c07: 楚州舍利當行道日。野鹿來聽鶴遊塔上 T2103_.52.0219c08: 莒州舍利本一。至彼現三。放光映炤。掘基地 T2103_.52.0219c09: 下忽得銅塔。及瘂者能言 T2103_.52.0219c10: 營州舍利三度放光。白色舊龜石自然折解。 T2103_.52.0219c11: 用爲石函 T2103_.52.0219c12: 抗州舍利山間掘基。得自然石窟容舍利函 T2103_.52.0219c13: 潭州舍利江鳥迎送 T2103_.52.0219c14: 潞州舍利至彼自然泉湧。飮者病愈 T2103_.52.0219c15: 洪州舍利白項烏引路 T2103_.52.0219c16: 徳州舍利至彼。躄者能行。大鳥旋塔 T2103_.52.0219c17: 鄭州舍利放光。幡向内垂 T2103_.52.0219c18: 江州舍利至彼行道日。耕人犁得一銅像 T2103_.52.0219c19: 蘭州舍利掘基地下得一石像。又小兒撥得 T2103_.52.0219c20: 二銅像。慈州舍利現白雲蓋如飛仙。自然 T2103_.52.0219c21: 泉涌。飮者病愈 T2103_.52.0219c22: 廉州未得舍利。別得一舍利。放光佛香鑪煙 T2103_.52.0219c23: 氣。又類蓮華黄白色。天雨寶屑 T2103_.52.0219c24: 雍州表云。仁壽二年五月十二日。京城内勝 T2103_.52.0219c25: 光寺大興善寺法界寺州公廨裏。及城治街 T2103_.52.0219c26: 巷天雨銀屑。大如楡莢小如麩等。表送奉獻。 T2103_.52.0219c27: 仁覺寺五月十二日未時。有風從西南而來。 T2103_.52.0219c28: 香氣氛氳。沙門及經生道俗等並悉倶聞。當 T2103_.52.0219c29: 夜雨銀屑天花。芭蕉枝葉椶櫚莖檊上。人 T2103_.52.0220a01: 皆拾得。大小如前無異 T2103_.52.0220a02: 仁壽二年六月五日夜。仁壽宮所慈善寺新 T2103_.52.0220a03: 佛堂内靈光映現。形如缽許。從前柱遶梁栿。 T2103_.52.0220a04: 衆僧覩見 T2103_.52.0220a05: 仁壽二年六月五日夜。雨銀屑天花枇杷葉 T2103_.52.0220a06: 上及餘草頭上。落地 T2103_.52.0220a07: 仁壽二年六月八日。諸州送舍利。沙門使還 T2103_.52.0220a08: 宮所見旨相問慰勞訖。令九日赴慈善寺爲 T2103_.52.0220a09: 慶光齋。僧衆至寺讃誦旋遶行香欲食。空裏 T2103_.52.0220a10: 微零復雨銀屑天花。舍人崔君徳令盛奉獻。 T2103_.52.0220a11: 京城内勝光寺模得陝州舍利石函變現瑞像 T2103_.52.0220a12: 娑羅雙樹等形相者。仁壽二年五月二十三 T2103_.52.0220a13: 日已後。在寺日日放光連連相續。縁感即發 T2103_.52.0220a14: 不止晝夜。城治道俗遠來看人歸依禮拜。闐 T2103_.52.0220a15: 門塞路往還如市。遇斯光者炤動群心悲喜 T2103_.52.0220a16: 發意。其城内諸寺外縣諸州以絹素模將去 T2103_.52.0220a17: 去者。或上輿放光。或在道映照。或至前所 T2103_.52.0220a18: 開明現朗。光光色別隨見不同 T2103_.52.0220a19: 仁壽二年七月十五日。京城内延興寺灌寫 T2103_.52.0220a20: 釋迦金銅像丈六。其夜雨寶屑銀華。香氣甚 T2103_.52.0220a21: 異無比 T2103_.52.0220a22: 陝州舍利。從三月十五日申時。至四月八日 T2103_.52.0220a23: 戌時。合一十一度見靈瑞。總有二十一事。四 T2103_.52.0220a24: 度放光 T2103_.52.0220a25: 光内見花樹。二度五色雲。掘地得鳥。石函變 T2103_.52.0220a26: 異。八娑羅樹。樹下見水。一臥佛。三菩薩。一 T2103_.52.0220a27: 神尼。函内見鳥。三枝金華。興雲成輪相。自然 T2103_.52.0220a28: 幡蓋。函内流出香雲。再放光 T2103_.52.0220a29: 舍利在陝州城。三月二十三日夜二更裏。大 T2103_.52.0220b01: 通寺善法寺闡業寺並見光明。唯善法寺所 T2103_.52.0220b02: 見光。内有兩箇華樹。形色分明。久而方滅。其 T2103_.52.0220b03: 色初赤。尋即變白。後散如水銀。滿屋之内物 T2103_.52.0220b04: 皆照徹。舍利在大興國寺。四月二日夜二更 T2103_.52.0220b05: 裏。靈勝寺見光明。洞了庭前果樹及北坡草 T2103_.52.0220b06: 木。光照處見其形。塔基下掘地得鳥。舍利來 T2103_.52.0220b07: 向大興國寺。三月二十八日卯時。司馬張備 T2103_.52.0220b08: 共大都督侯進檢校築基掘地已深五尺。有 T2103_.52.0220b09: 閿郷縣玉山郷民杜化雲。钁下忽出一鳥。青 T2103_.52.0220b10: 黄色大如鶉。馴行塔内安然自處。執之不恐。 T2103_.52.0220b11: 未及奉送其鳥致死。今營福事。於舍利塔内 T2103_.52.0220b12: 獲非常之鳥。既以出處爲異。謂合嘉祥。今別 T2103_.52.0220b13: 畫鳥形。謹附聞奏。五色雲再見。三月十五日 T2103_.52.0220b14: 申時。舍利到陝州城南三里澗。即有五色雲。 T2103_.52.0220b15: 從東南鬱起。俄爾總成一蓋。即變如紫羅色。 T2103_.52.0220b16: 舍利入城方始散滅。當時道俗並見。至二十 T2103_.52.0220b17: 八日未時。在大興國寺。復有五色雲。從西北 T2103_.52.0220b18: 東南二處而來。舍利塔上相合。共成一段。時 T2103_.52.0220b19: 有文林郎韋範大都督楊旻及官民等。並同 T2103_.52.0220b20: 觀矚。其雲少時即散者也。兩度出聲。舍利 T2103_.52.0220b21: 在州。三月二十三日夜。從寶座出聲。如人間 T2103_.52.0220b22: 打靜聲。至三乃止。後在大興國寺。四月五日 T2103_.52.0220b23: 酉時。復出一聲大於前者。道俗並聞。石函内 T2103_.52.0220b24: 外四面見佛菩薩神尼娑羅樹光明等。四月 T2103_.52.0220b25: 七日巳時。欲遣使人送放光等四種瑞表。未 T2103_.52.0220b26: 發之間。司馬張備共崤縣令鄭乾意閿郷縣 T2103_.52.0220b27: 丞趙懷坦大都督侯進當作人民侯謙等。至 T2103_.52.0220b28: 舍利塔基内石函所檢校。同見函外東面石 T2103_.52.0220b29: 文亂起。其張備等怪異。更向北面虔意以衫 T2103_.52.0220c01: 袖拂拭隨手。向上即見娑羅樹一雙。東西相 T2103_.52.0220c02: 對枝葉宛具。作深青色。俄頃道俗奔集。復 T2103_.52.0220c03: 於西面外。以水澆洗。即見兩樹葉有五色。次 T2103_.52.0220c04: 南面外復有兩樹。枝條稍直。其葉色黄白。次 T2103_.52.0220c05: 東面外復有兩樹。色青葉長。其四面樹下並 T2103_.52.0220c06: 有水文。於此兩樹之間。使人文林郎韋範初 T2103_.52.0220c07: 見一鳥仰臥。司馬張備次後看時。其鳥已立。 T2103_.52.0220c08: 鳥前有金華三枝。鳥形大小毛色與前掘地 T2103_.52.0220c09: 得者不異。其鳥須臾向西南行。至佛下停住 T2103_.52.0220c10: 函内。西南近角復有一菩薩。坐華臺上面向 T2103_.52.0220c11: 東。有一立尼面向菩薩合掌。相去二寸。西 T2103_.52.0220c12: 面内復有二菩薩並立。一金色面向南。一銀 T2103_.52.0220c13: 色面向北。相去可有三寸。西脣上有一臥佛。 T2103_.52.0220c14: 側身頭向北面向西。其三菩薩於石函内並 T2103_.52.0220c15: 放紅紫光。高一尺許。從已至未形状不移。圖 T2103_.52.0220c16: 畫已後色漸微滅。道俗觀者其數不少。此函 T2103_.52.0220c17: 本是青石色基黒闇。見瑞之時變爲明白。表 T2103_.52.0220c18: 裏瑩徹周迴四面。倶遣人坐並相照見無所 T2103_.52.0220c19: 翳障。其函内外四面。總見一佛三菩薩一尼 T2103_.52.0220c20: 一鳥三枝華八株樹。今別畫圖状。謹附聞奏 T2103_.52.0220c21: 下時四方雲起變成輪相。復有自然幡蓋。及 T2103_.52.0220c22: 塔上香雲二度光見 T2103_.52.0220c23: 四月八日午時欲下舍利。于時道俗悲號。四 T2103_.52.0220c24: 方忽然一時雲起。如煙如霧。漸次向上至於 T2103_.52.0220c25: 日所。即遶日變成一暈。猶如車輪。内別有白 T2103_.52.0220c26: 雲團圓翳日。日光漸即微闇如小盞許。在輪 T2103_.52.0220c27: 外周匝。次第以雲爲輻。其輪及輻並作紅紫 T2103_.52.0220c28: 色。至下舍利訖。其雲散滅日光還即明淨。復 T2103_.52.0220c29: 於塔院西北牆外。大有自然幡蓋。亦有見幡 T2103_.52.0221a01: 蓋圍遶舍利者。當時謂有人捉幡供養。至下 T2103_.52.0221a02: 舍利訖其幡蓋等忽即不見。于時道俗見者 T2103_.52.0221a03: 不少。至戌時司馬張備等。見塔上有青雲氣 T2103_.52.0221a04: 從塔内而出。其雲甚香。即喚使人文林郎韋 T2103_.52.0221a05: 範大興寺潧曇暢入裏就看。備共韋範等並 T2103_.52.0221a06: 見流光向西北東南二處流行。須臾即滅 T2103_.52.0221a07: 廣弘明集卷第十七 T2103_.52.0221a08: T2103_.52.0221a09: T2103_.52.0221a10: T2103_.52.0221a11: T2103_.52.0221a12: *大唐西明寺*沙門釋道宣撰 T2103_.52.0221a13: 法義篇第四之一 T2103_.52.0221a14: 夫法者何耶。所謂憑准修行。清神洗惑而爲 T2103_.52.0221a15: 趣也。義者何*耶。所謂深有所以千聖不改其 T2103_.52.0221a16: 儀。萬邪莫迴其致者也。俗法五常。仁義禮智 T2103_.52.0221a17: 信也。百王不易其典。衆賢賛翼而不墜者也。 T2103_.52.0221a18: 道法兩諦。謂眞俗也。諸佛之所由生。群有因 T2103_.52.0221a19: 之而超悟者也。然則俗保五常。淪惑綿亘。道 T2103_.52.0221a20: 資兩諦。勝智増明。故眞俗爲出道之階基。正 T2103_.52.0221a21: 法爲入空之軌躅者也。故論云。非俗無以通 T2103_.52.0221a22: 眞。非眞無以遣俗。又云。諸佛説法常依二諦。 T2103_.52.0221a23: 斯則大略之成教也。至於大小半滿之流。三 T2103_.52.0221a24: 篋八藏之典。明心塵之顯晦。曉業報之殊途。 T2103_.52.0221a25: 通慧解以鏡象心。了世相以光神照也。若斯 T2103_.52.0221a26: 以叙謂之法義也。至於如説修行。思擇靈府 T2103_.52.0221a27: 者。則四依法正。創究識於倒情。八直明道。策 T2103_.52.0221a28: 淨心於妄境。三學開其玄府。一貫統其眞源。 T2103_.52.0221a29: 漸染基搆當自得其涯也。但以幽關難啓。匠 T2103_.52.0221b01: 石易迷。匪藉言方。莫由升附。所以自古道俗 T2103_.52.0221b02: 同而問津。疏瀹精靈。陶練心術。或著論而導 T2103_.52.0221b03: 其解。或談述而寫其懷。因言而顯聖心。寄迹 T2103_.52.0221b04: 而揚玄理者也。昔梁已叙其致。今唐更廣其 T2103_.52.0221b05: 塵。各有其志。明代代斯言之不絶也 T2103_.52.0221b06: 梁代集弘明法義總録 T2103_.52.0221b07: 晋孫綽喩道論 羅君章更生論 鄭道子 T2103_.52.0221b08: 神不滅論 釋慧遠報應論 釋慧遠三報 T2103_.52.0221b09: 論 釋僧順折三破論 梁高祖神明成佛 T2103_.52.0221b10: 義 蕭琛難神滅論 曹思文難神滅論 T2103_.52.0221b11: 梁高祖答臣神不滅勅 釋法雲與朝貴書 T2103_.52.0221b12: 習鑿齒與釋公書 T2103_.52.0221b13: 唐廣弘明集法義篇總録 T2103_.52.0221b14: 序暦代賢明釋諸疑惑義 晋戴安公釋
T2103_.52.0221c02: 梁元帝内典碑銘集林序 唐沙門釋玄則
T2103_.52.0221c08: 疏講啓 昭明謝勅賚大集經講疏啓 梁
T2103_.52.0221c17: 釋疑論 晋處士戴安公 與遠法師書
T2103_.52.0221c24: 安處子問於玄明先生曰。蓋聞積善之家必 T2103_.52.0221c25: 有餘慶。積不善之家必有餘殃。又曰。天道無 T2103_.52.0221c26: 親常與善人。斯乃聖逹之格言。萬代之宏標 T2103_.52.0221c27: 也。此則行成於己身。福流於後世。惡顯於事 T2103_.52.0221c28: 業。獲罪乎幽冥。然聖人爲善。理無不盡理盡 T2103_.52.0221c29: 善積。宜歴代皆不移。行無一善惡惡相承。亦 T2103_.52.0222a01: 當百世倶闇。是善有常門。惡有定族。後世修 T2103_.52.0222a02: 行復可益哉。又有束修履道。言行無傷。而 T2103_.52.0222a03: 天罰人楚百羅備纓。任性恣情肆行暴虐。生 T2103_.52.0222a04: 保榮貴子孫繁熾。推此而論。積善之報竟何 T2103_.52.0222a05: 在乎。夫五情六慾人心所常有。斧藻防閑 T2103_.52.0222a06: 外事之至苦。苟人鬼無尤於趣舍。何不順其 T2103_.52.0222a07: 所甘而強其苦哉。請釋所疑以祛其惑。先生 T2103_.52.0222a08: 曰。善哉子之問也。史遷有言。天之報施善人 T2103_.52.0222a09: 何如哉。荀悦亦云。飾變詐而爲姦宄者。自 T2103_.52.0222a10: 足乎一世之間。守道順理者。不免飢寒之患。 T2103_.52.0222a11: 二生疑之於前而未能辨。吾子惑之於後。不 T2103_.52.0222a12: 亦宜乎。請試言之。夫人資二儀之性以生。禀 T2103_.52.0222a13: 五常之氣以育。性有脩短之期。故有彭殤之 T2103_.52.0222a14: 殊。氣有精麁之異。亦有賢愚之別。此自然之 T2103_.52.0222a15: 定理不可移者也。是以堯舜大聖朱均是育。 T2103_.52.0222a16: 瞽叟下愚誕生有舜。顏回大賢早夭絶嗣。商 T2103_.52.0222a17: 臣極惡令胤剋昌。夷叔至仁餓死窮山。盜跖 T2103_.52.0222a18: 肆虐富樂自終。比干忠正斃不旋踵。張湯酷 T2103_.52.0222a19: 吏七世珥貂。凡此比類不可稱言。驗之聖 T2103_.52.0222a20: 賢既如彼。求之常人又如此。故知賢愚善惡 T2103_.52.0222a21: 脩短窮逹。各有分命。非積行之所致也。夫以 T2103_.52.0222a22: 天地之玄遠。陰陽之廣大。人在其中豈惟 T2103_.52.0222a23: 米之在太倉。毫末之於馬體哉。而匹夫之細 T2103_.52.0222a24: 行。人事之近習。一善一惡皆致冥應。欲移自 T2103_.52.0222a25: 然之彭殤易聖於朱舜。此之不然居可識矣。 T2103_.52.0222a26: 然則積善積惡之談。蓋施於勸教耳。何以言 T2103_.52.0222a27: 之。夫人生而靖天之性也。感物而動性之欲 T2103_.52.0222a28: 也。性欲既開流宕莫檢。聖人之救其弊。因神 T2103_.52.0222a29: 道以設教。故理妙而化敷。順推遷而抑引。 T2103_.52.0222b01: 故功玄而事適。是以六合之内論而不議。鑚 T2103_.52.0222b02: 之而不知所由。日用而不見所極。設禮學以 T2103_.52.0222b03: 開其大矇。名法以束其形跡。賢者倚之以成 T2103_.52.0222b04: 其志。不肖企及以免其過。使孝友之恩深。君 T2103_.52.0222b05: 臣之義篤。長幼之禮序。朋執之好著。背之則 T2103_.52.0222b06: 爲失道之人。譏議以之起。向之則爲名教之 T2103_.52.0222b07: 士。聲譽以之彰。此則君子行已處心。豈可須 T2103_.52.0222b08: 臾而忘善哉。何必修教責實以期應報乎。苟 T2103_.52.0222b09: 能體聖教之幽旨。審分命之所鍾。庶可豁滯 T2103_.52.0222b10: 於心府不祈驗於冥中矣。安處子乃避席曰。 T2103_.52.0222b11: 夫理蘊千載念纒一生。今聞吾子大通之論。 T2103_.52.0222b12: 足以釋滯疑祛幽結矣。僕雖不敏請佩斯言 T2103_.52.0222b13: 與遠法師書 T2103_.52.0222b14: 安公和南。弟子常覽經典。皆以禍福之來由 T2103_.52.0222b15: 於積行。是以自少束修。至于白首行不負於 T2103_.52.0222b16: 所知。言不傷於物類。而一生艱楚荼毒備經 T2103_.52.0222b17: 顧景。塊然不盡。唯已夫冥理難推近情易纒。 T2103_.52.0222b18: 毎中宵幽念。悲慨盈懷。始知脩短窮逹自有 T2103_.52.0222b19: 定分。積善積惡之談。蓋是勸教之言耳。近作 T2103_.52.0222b20: 此釋疑論。今以相呈想消息之餘脱能尋省。 T2103_.52.0222b21: 戴安公和南 T2103_.52.0222b22: 遠法師答 T2103_.52.0222b23: 釋慧遠頓首。省君別示以爲慨然。先雖未善 T2103_.52.0222b24: 想患。人物來往亦未始暫忘。分命窮逹非常 T2103_.52.0222b25: 智所測。然依傍大宗似有定檢。去秋與諸人 T2103_.52.0222b26: 共讀君論。亦並有同異。觀周郎作答意。謂 T2103_.52.0222b27: 世典與佛教粗是。其中今封相呈。想暇日能 T2103_.52.0222b28: 力尋省 T2103_.52.0222b29: 難釋疑論周道祖 T2103_.52.0222c01: 近見君釋疑論。蓋即情之作。料檢理要殆乎 T2103_.52.0222c02: 有。中但審分命之守似未照其本耳。福善莫 T2103_.52.0222c03: 驗亦僕所常惑。雖周覽六籍逾深其滯。及覩 T2103_.52.0222c04: 經教始昭然有歸。故請以先覺語當今之學 T2103_.52.0222c05: 者也。君以爲審分命所鍾可無祈驗於冥中 T2103_.52.0222c06: 餘慶之言在於勸教。請審分命之旨。爲當宅 T2103_.52.0222c07: 情於理任而弗營邪。爲忘懷闇昧直置而已 T2103_.52.0222c08: 邪。若宅情於理則理未可喩。善惡紛互逆順 T2103_.52.0222c09: 莫檢。苟非冥廢豈得弗營。若直置而已。則自 T2103_.52.0222c10: 非坐忘事至必感。感因於事則情亦昇降。履 T2103_.52.0222c11: 信獲祐何能不慶。爲惡弗罰焉得無怨。雖欲 T2103_.52.0222c12: 忘懷其可得乎。靖求諸己其効明矣。又勸教 T2103_.52.0222c13: 之設必傍實而動。直爲訓之方不可一塗而 T2103_.52.0222c14: 盡。故或若反而後會。或曉昧於爲言。是以塗 T2103_.52.0222c15: 車芻靈堂室異詔。或顯其遠或徴其近。令循 T2103_.52.0222c16: 教之徒不苟求於分表。飮和之士自足於仁 T2103_.52.0222c17: 義。故深淺並訓而民聽不濫。而神明之頣蘊 T2103_.52.0222c18: 於妙物。豈得顯稱積善。正位履霜而事與教 T2103_.52.0222c19: 反理與言違。夷齊自得於安忍。顏冉長悲於 T2103_.52.0222c20: 履和。恐有爲之言或異於此。若謂商臣之徒 T2103_.52.0222c21: 教所不及汲引之端蓋中智已還。而安于懷 T2103_.52.0222c22: 仁不沒其身。臧會以僣有後魯國。則分命所 T2103_.52.0222c23: 鍾於何而審。玄明之唱更爲疑府矣。是以古 T2103_.52.0222c24: 之君子知通圯之來其過非新。賢愚壽夭兆 T2103_.52.0222c25: 明自昔。楚穆以福濃獲沒。蔡靈以善薄受禍。 T2103_.52.0222c26: 郗宛以釁深莫救。宋桓以愆微易唱。故洗心 T2103_.52.0222c27: 以懷宗。練形以聞道。拔無明之沈根。翳貪愛 T2103_.52.0222c28: 之滯網。不祈驗於冥中。影嚮自徴。不期存 T2103_.52.0222c29: 於應報。而慶罰以彰。故能反歩八極水鏡 T2103_.52.0223a01: 萬有。但微明之道理隔常域。堯孔拯其麁宜 T2103_.52.0223a02: 有未盡。史遷造其門而未踐乎室。惜其在無 T2103_.52.0223a03: 聞之世。故永悲以窮年。君既渉其津。亦應不 T2103_.52.0223a04: 遠而得。此乃幽明之所寄。豈唯言論而已。乖 T2103_.52.0223a05: 叙多年聊以代懃 T2103_.52.0223a06: 來論又以爲。天地曠遠人事細近。一善一惡 T2103_.52.0223a07: 無關冥應。然則天網恢恢疏而遂失耶。莫見 T2103_.52.0223a08: 乎隱。莫顯乎微。但盈換藏於日用。交昧乎 T2103_.52.0223a09: 理縁。故或乖於視聽耳。山崩鍾應。不以路遠 T2103_.52.0223a10: 喪感。火澤革性不以同象成親。詳檢數端可 T2103_.52.0223a11: 以少悟矣 T2103_.52.0223a12: 重與遠法師書 T2103_.52.0223a13: 安公和南。間作釋疑論以寄其懷。故呈之匠 T2103_.52.0223a14: 者思聞啓誨。既辱還告開示宗轍。并送周郎 T2103_.52.0223a15: 難甚有趣致。但理本不同。所見亦殊。今重 T2103_.52.0223a16: 申鄙意答周。復以相呈。旨誠可求而辭不自 T2103_.52.0223a17: 暢。想脱覽省。戴公和南 T2103_.52.0223a18: 釋疑論答周居士難戴安公 T2103_.52.0223a19: 間以暇日因事致感。脱作釋疑以呈法師。既 T2103_.52.0223a20: 辱還告并來難。辭喩清贍致有旨歸。但自覺。 T2103_.52.0223a21: 雖先觀者莫悟。所見既殊孰是能正。苟懷未 T2103_.52.0223a22: 悟請共盡之。僕所謂能審分命者。自呼識拔 T2103_.52.0223a23: 常均妙鑒理宗校練名實比驗古今者耳。不 T2103_.52.0223a24: 謂淪溺生死之域欣慼失得之徒也。苟能悟 T2103_.52.0223a25: 彭殤之壽夭。則知脩短之自然。察堯舜於朱 T2103_.52.0223a26: 均。以得愚聖之有分。推淵商之善惡。足明冥 T2103_.52.0223a27: 中之無罰。等比干盜跖。可識禍福之非行。既 T2103_.52.0223a28: 能體此數事。然後分命可審。不祈冥報耳。 T2103_.52.0223a29: 若如來難。宅情於理則理未可喩。靖求諸己 T2103_.52.0223b01: 其明効矣。此乃未喩由於求己。非爲無理可 T2103_.52.0223b02: 喩也。若舍己而外鑒。必不遠而復矣 T2103_.52.0223b03: 難曰。勸教之設必傍實而動。直爲訓之方不 T2103_.52.0223b04: 可以一塗而盡。僕豈謂聖人爲教反眞空設 T2103_.52.0223b05: 邪。夫善惡生於天理。是非由乎人心。因天 T2103_.52.0223b06: 理以施教。順人心以成務。故幽懷體仁者挹 T2103_.52.0223b07: 玄風而載悦。肆情出轍者顧名教而内掬。功 T2103_.52.0223b08: 玄物表。日用而忘其惠。理蘊冥寂。濤之不見 T2103_.52.0223b09: 其宗。非違虚教以眩於世也。是以前論云。因 T2103_.52.0223b10: 神通以設。故理妙而化敷。順推遷而相 T2103_.52.0223b11: 引。故功玄而事適者也 T2103_.52.0223b12: 難曰。安于懷仁不沒其身。臧會以僣有後魯 T2103_.52.0223b13: 國。則分命所鍾於何而審。玄明之唱更爲疑 T2103_.52.0223b14: 府矣。答曰。斯乃所以明善惡之有定不由於 T2103_.52.0223b15: 積行也。若夫仁者爲善之嘉行。安于懷之而 T2103_.52.0223b16: 受福。僣者反理之邪事。臧會爲之而獲後。 T2103_.52.0223b17: 良由分應沒身非履仁之所移命當爲後非行 T2103_.52.0223b18: 僣之能罰。豈異比干忠正而嬰剖心之戮。張 T2103_.52.0223b19: 湯酷吏而獲七世之祜哉。苟斯理之不殊。則 T2103_.52.0223b20: 知分命之先定矣。乃同玄明之有分。非爲成 T2103_.52.0223b21: 疑府也 T2103_.52.0223b22: 難曰。古之君子知通圯之來其過非新。賢愚 T2103_.52.0223b23: 壽夭兆明自昔。楚穆以福濃獲沒。蔡靈以善 T2103_.52.0223b24: 薄受禍。郄*宛以釁深莫救。宋桓以愆微易 T2103_.52.0223b25: 唱。答曰。夫通圯非新。壽夭自昔。信哉斯言。 T2103_.52.0223b26: 是僕所謂各有分命者也。若夫福濃獲沒釁 T2103_.52.0223b27: 深莫救。此則報應之來有若影嚮。蔡靈以善 T2103_.52.0223b28: 薄受禍。商臣宜以極逆羅殃。宋桓以愆微易 T2103_.52.0223b29: 唱。邾文應用行善延年。而罪同罰異福等報 T2103_.52.0223b30: 殊。何明鑒於蔡宋而獨昧於楚邾乎。君所謂 T2103_.52.0223c01: 不祈驗於冥中影嚮自微。不期在於應報而 T2103_.52.0223c02: 慶罰以彰。於斯躓矣 T2103_.52.0223c03: 難曰。然則天網恢恢疏而遂失耶。莫見乎隱。 T2103_.52.0223c04: 莫顯乎微。但盈換藏於日用。交昧於理縁。 T2103_.52.0223c05: 答曰。夫天理冥昧變状難明。且當推己兆之 T2103_.52.0223c06: 終古。考應報之成跡耳。至於善惡禍福。或有 T2103_.52.0223c07: 一見斯自遇與事會。非冥司之眞驗也。何以 T2103_.52.0223c08: 明之。若其有司當如之治國長之一家。善無 T2103_.52.0223c09: 微而不賞。惡無纖而必罰。使修行者保其素 T2103_.52.0223c10: 履極逆者受其酷禍。然後積善之家被餘慶 T2103_.52.0223c11: 於後世。積不善之家流殃咎乎來世耳。而今 T2103_.52.0223c12: 則不然。或惡深而莫誅。或積善而禍臻。或履 T2103_.52.0223c13: 仁義而亡身。或行肆虐而降福。豈非無司而 T2103_.52.0223c14: 自有分命乎。若以盈換藏於日用。交昧於 T2103_.52.0223c15: 理縁者。但當報對遲晩不切目前耳。非爲善 T2103_.52.0223c16: 惡舛錯是非莫驗。推斯而言。人之生也。性分 T2103_.52.0223c17: 夙定。善者自善。非先有其生而後行善以致 T2103_.52.0223c18: 於善也。惡者自惡。非本分無惡長而行惡以 T2103_.52.0223c19: 得於惡也。故知窮逹善惡愚智壽夭無非分 T2103_.52.0223c20: 命。分命玄定於冥初。行跡豈能易其自然哉。 T2103_.52.0223c21: 天網不失隱見微顯。故是勸教之言耳。非玄 T2103_.52.0223c22: 明所謂本定之極致也。既未悟妙推之有宗。 T2103_.52.0223c23: 亦何分命之可審乎。將恐向之先覺還爲後 T2103_.52.0223c24: 悟矣。言面未日。聊以讜叙 T2103_.52.0223c25: 周居士書 T2103_.52.0223c26: 見重伸釋疑論。辭理切驗善乎校實也。但僕 T2103_.52.0223c27: 意猶有不同。乃即欲更言所懷。一日侍法師 T2103_.52.0223c28: 坐。粗共求君意云。氣力小佳當自有酬。因君 T2103_.52.0223c29: 論旨兼有所見也。僕是以不復稍厝其爝火。 T2103_.52.0224a01: 須成旨因上。君云。審分命者乃是體極之人 T2103_.52.0224a02: 既非所同。又僕所立不期存於應報。而慶罰 T2103_.52.0224a03: 已彰亦不如君所位也。書不盡言。於是信矣。 T2103_.52.0224a04: 其中小小亦多未喩。付之未遇 T2103_.52.0224a05: 遠法師書 T2103_.52.0224a06: 見君與周居士往復。足爲賓主。然佛教精微 T2103_.52.0224a07: 難以事詰。至於理玄數表義隱於經者。不可 T2103_.52.0224a08: 勝言。但恨君作佛弟子。未能留心聖典耳頃 T2103_.52.0224a09: 得書論亦未始暫忘。年衰多疾不暇有答。脱 T2103_.52.0224a10: 因講集之餘。粗綴所懷今寄往。試與同疑者 T2103_.52.0224a11: 共尋。若見其族則比干商臣之流可不思而 T2103_.52.0224a12: 得。釋慧遠頓首 T2103_.52.0224a13: 答遠法師*書 T2103_.52.0224a14: 安公和南。辱告并見三報論。旨喩弘遠妙暢 T2103_.52.0224a15: 理宗。覽省反復欣悟兼懷。弟子雖伏膺法訓 T2103_.52.0224a16: 誠信彌至。而少遊人林遂不渉經學。往以艱 T2103_.52.0224a17: 毒交纒。聊寄之釋疑以自攄散。此蓋情發於 T2103_.52.0224a18: 中而形於言耳。推其俗見之懷。誠爲未盡。然 T2103_.52.0224a19: 三報曠遠。難以辭究。弟子尋當索歸必覲展。 T2103_.52.0224a20: 冀親承音旨蓋祛其滯。諸懷寄之周居士。戴 T2103_.52.0224a21: 安公和南 T2103_.52.0224a22: 報應問何承天 T2103_.52.0224a23: 西方説報應。其枝末雖明而根本常昧。其言 T2103_.52.0224a24: 奢而寡要。其譬迂而無徴。乖背五經。故見棄 T2103_.52.0224a25: 於先聖。誘掖近情。故得信於季俗。夫欲知日 T2103_.52.0224a26: 月之行。故假察於機。將*伸幽冥之信。宜 T2103_.52.0224a27: 取符於見事。故鑑燧懸而水火降。雨宿離而 T2103_.52.0224a28: 風雲作。斯皆遠由近驗幽以顯著者也。夫鵝 T2103_.52.0224a29: 之爲禽。浮清池咀春草衆生蠢動弗之犯也。 T2103_.52.0224b01: 而庖人執焉尟有得免刀俎者。燕翻翔求食。 T2103_.52.0224b02: 唯飛蟲是甘。而人皆愛之。雖巣幕而不懼。非 T2103_.52.0224b03: 直鵝燕也。群生萬有往往如之。是知殺生者 T2103_.52.0224b04: 無惡報。爲福者無善應。所以爲訓者如彼。所 T2103_.52.0224b05: 以示世者如此。余甚惑之。若謂燕非蟲不甘 T2103_.52.0224b06: 故罪所不及。民食芻豢奚獨嬰辜。若謂禽豕 T2103_.52.0224b07: 無知而人識經教。斯則未有經教之時。畋漁 T2103_.52.0224b08: 網罟亦無罪也。無故以科法入中國。乃所以 T2103_.52.0224b09: 爲民陷阱也。彼仁人者豈其然哉。故余謂。佛 T2103_.52.0224b10: 經但是假設權教。勸人爲善耳。無關實叙。是 T2103_.52.0224b11: 以聖人作制推徳翳物。我將我享寔膺天祜。 T2103_.52.0224b12: 田獲三品賓庖豫焉。若乃見生不忍死。聞 T2103_.52.0224b13: 聲不食肉。固君子之所務也。竊願高明更加 T2103_.52.0224b14: 三思 T2103_.52.0224b15: 答何承天劉少府 T2103_.52.0224b16: 敬覽高話。辭切證明。所謂彼上人者難爲酬 T2103_.52.0224b17: 對者也。然如來窮理盡性因感成教。故五善 T2103_.52.0224b18: 思啓。戒品爲之設。六蔽待祛。般若爲之照。薫 T2103_.52.0224b19: 以十善淨以無漏。畢竟解脱至菩提而已矣。 T2103_.52.0224b20: 斯末之所以明而本之不昧者耶。孔以致孝 T2103_.52.0224b21: 爲務。則仁被四海。釋以大慈爲首。則化周五 T2103_.52.0224b22: 道。導物之迹非乃冥耶。但應有麁精終然自 T2103_.52.0224b23: 殊耳。凡覽般若諸經。不以無孔爲疑。何獨誦 T2103_.52.0224b24: 丘之書而有見棄之言乎。以龍鬼之陋尚感 T2103_.52.0224b25: 聖而至誘掖得信。豈季俗而已哉。足下據見 T2103_.52.0224b26: 在之教。以詰三世之辯。奢迂之怪固不待 T2103_.52.0224b27: 言。若許因果不謬猶形之與影。徴要之効如 T2103_.52.0224b28: 合符也。若日月之行。幽明之信。水火之降。風 T2103_.52.0224b29: 雲之作。皆先因而後果。不出感召之道。故縁 T2103_.52.0224c01: 起鑑能致水。縁滅燧不招火。一切諸法從縁 T2103_.52.0224c02: 起滅耳。若鵝之就斃味登俎鼎燕之獲免無 T2103_.52.0224c03: 取鹽梅。故鵝殺於人猶虫死於燕。鵝虫見世 T2103_.52.0224c04: 受。人燕未來報。報由三業。業有遲疾。若人入
T2103_.52.0224c07: 沈淵劫掠肆殺有幸而免。此後報之遲疏而 T2103_.52.0224c08: 不失者也。善惡之業。業無不報。但過去未來 T2103_.52.0224c09: 非耳目所得。故信之者寡。而非之者衆耳。科 T2103_.52.0224c10: 法清淨滌塵開慧。中國弗思謂爲陷阱。非我 T2103_.52.0224c11: 無謀秦弗用也。勸人爲善。誠哉斯言。然權者 T2103_.52.0224c12: 謂實非假設也。故文王廢伯邑考而立武王 T2103_.52.0224c13: 權也。周適非王發有天命。禮是疏制理固從 T2103_.52.0224c14: 實。伯廢發立實也。各從其實徳用交歸。自 T2103_.52.0224c15: 非大智孰能預之。經云。善權方便亦復如是 T2103_.52.0224c16: 耳。夫民生而殺性之欲也。飮血席毛在上皇 T2103_.52.0224c17: 之世矣。聖人去殺非教殺也。但民殺未盡而 T2103_.52.0224c18: 化宜漸損。雖將享三品尊薦厚賓。然湯開其 T2103_.52.0224c19: 網。孔釣不綱。詩翼五豝。禮弗身踐。據茲而 T2103_.52.0224c20: 觀。作者之心見矣。今忍不食成己慈之心。 T2103_.52.0224c21: 若推不忍於視聽之表。均不食於見聞之内。 T2103_.52.0224c22: 其至矣哉。其至矣哉。祇藉嘉評伸以管窺。 T2103_.52.0224c23: 實相無言言成戲論。既不自是想亦同非。若 T2103_.52.0224c24: 高明之譬。請俟諸君子 T2103_.52.0224c25: 辯宗論諸道人王衞軍問答 謝靈運 T2103_.52.0224c26: 同遊諸道人。並業心神道求解言外。余枕疾 T2103_.52.0224c27: 務寡頗多暇日。聊伸由來之意。庶定求宗之 T2103_.52.0224c28: 悟 T2103_.52.0224c29: 釋氏之論。聖道雖遠積學能至。累盡鑒生万 T2103_.52.0225a01: 應漸悟。孔氏之論。聖道既妙。雖顏殆庶體無 T2103_.52.0225a02: 鑒周。理歸一極 T2103_.52.0225a03: 有新論道士以爲。寂鑒微妙不容階級。積學 T2103_.52.0225a04: 無限何爲自絶。今去釋氏之漸悟而取其能 T2103_.52.0225a05: 至。去孔氏之殆庶而取其一極。一極異漸悟 T2103_.52.0225a06: 能至非殆庶。故理之所去雖合各取。然其離 T2103_.52.0225a07: 孔釋矣。余謂二談救物之言。道家之唱得意 T2103_.52.0225a08: 之説。敢以折中。自許竊謂新論爲然。聊答下 T2103_.52.0225a09: 意。遲有所悟 T2103_.52.0225a10: 法勗問。敬覽清論。明宗極雖微而一悟頓了。 T2103_.52.0225a11: 雖欣新剖竊有所疑。夫明逹者以體理絶欲。 T2103_.52.0225a12: 悠悠者以迷惑嬰累。絶欲本乎見理。嬰累由 T2103_.52.0225a13: 於乖宗。何以言之。經云。新學者離般若便如 T2103_.52.0225a14: 失明者。無導是爲懷理。蕩患於茲顯矣。若渉 T2103_.52.0225a15: 求未漸於大宗希仰。猶累於塵垢則永劫劬 T2103_.52.0225a16: 勞。期果緬邈既懷猶豫。伏遲嘉訓。初答。道與 T2103_.52.0225a17: 俗反理不相關。故因權以道之。權雖是假旨 T2103_.52.0225a18: 在非假。智雖是眞能爲非眞。非眞不傷眞。本 T2103_.52.0225a19: 在於濟物。非假不遂假。濟則反本。如此永 T2103_.52.0225a20: 劫無爲空。懃期果有如皎日 T2103_.52.0225a21: 勗再問。案論。孔釋其道既同。救物之假亦不 T2103_.52.0225a22: 容異。而神道之域。雖顏也孔子所不誨。實相 T2103_.52.0225a23: 之妙。雖愚也釋氏所必教。然則二聖建言何 T2103_.52.0225a24: 乖背之甚哉。再答。二教不同者。隨方應物所 T2103_.52.0225a25: 化地異也。大而較之。監在於民。華人易於 T2103_.52.0225a26: 見理。難於受教。故閉其累學而開其一極。夷 T2103_.52.0225a27: 人易於受教難於見理。故閉其頓了而開其 T2103_.52.0225a28: 漸悟。漸悟雖可至昧頓了之實。一極雖知寄 T2103_.52.0225a29: 絶累學之冀。良由華人悟理無漸而誣道無 T2103_.52.0225b01: 學。夷人悟理有學而誣道有漸。是故權實雖 T2103_.52.0225b02: 同其用各異。昔向子期以儒道爲一。應吉甫 T2103_.52.0225b03: 謂孔老可齊。皆欲窺宗。而況眞實者乎。勗三 T2103_.52.0225b04: 問。重尋答。以華夷有險易之性。故二聖敷異 T2103_.52.0225b05: 同之教。重方附俗。可謂美矣。然淵極朗鑒作 T2103_.52.0225b06: 則於上。愚民蒙昧伏從於下。故作則宜審其 T2103_.52.0225b07: 政。伏從必是其宗。今孔廢聖學之路。而釋開 T2103_.52.0225b08: 漸悟之逕。筌蹄既已紛錯。群黎何由歸眞。三 T2103_.52.0225b09: 答。冬夏異性。資春秋爲始末。晝夜殊用。縁 T2103_.52.0225b10: 晨暮以往復。況至精之理豈可逕接至粗之 T2103_.52.0225b11: 人。是故傍漸悟者。所以密造頓解。倚禮教 T2103_.52.0225b12: 者。所以潜成學聖。學聖不出六經。而六經 T2103_.52.0225b13: 得頓解。不見三藏。而以三藏果筌蹄歴然。何 T2103_.52.0225b14: 疑紛錯。魚兔既獲群黎以濟 T2103_.52.0225b15: 僧維問。承新論法師。以宗極微妙不容階級。 T2103_.52.0225b16: 使夫學者窮有之極。自然之無有若符契。何 T2103_.52.0225b17: 須言無也。若資無以盡有者。焉得不謂之漸 T2103_.52.0225b18: 悟耶。初答。夫累既未盡。無不可得。盡累之 T2103_.52.0225b19: 弊。始可得無耳。累盡則無。誠如符契將除其 T2103_.52.0225b20: 累。要須傍教。在有之時學而非悟。悟在有表 T2103_.52.0225b21: 託學以至。但階級教愚之談。一悟得意之論 T2103_.52.0225b22: 矣。維再問。論云。悟在有表得不以漸。使夫渉 T2103_.52.0225b23: 學希宗當日進其明。不若使明不日進與不 T2103_.52.0225b24: 言同。若日進其明者得非漸悟乎 T2103_.52.0225b25: 再答。夫明非漸至信由教發。何以言之。由教 T2103_.52.0225b26: 而信則有日進之功。非漸所明則無入照之 T2103_.52.0225b27: 分。然向道善心起。損累生垢伏。伏似無同 T2103_.52.0225b28: 善似惡乖。此所務不倶非心本無累。至夫一 T2103_.52.0225b29: 悟萬滯同盡耳 T2103_.52.0225c01: 維三問。答云。由教而信。則有日進之功。非漸 T2103_.52.0225c02: 所明。則無入照之分。夫尊教而推宗者。雖不 T2103_.52.0225c03: 永用。當推之時。豈可不暫合無耶。若許其 T2103_.52.0225c04: 暫合。猶自賢於不合非漸如何 T2103_.52.0225c05: 三答。暫者假也。眞者常也。假知無常。常知無 T2103_.52.0225c06: 假。今豈可以假知之暫而侵常知之眞哉。今 T2103_.52.0225c07: 暫合賢於不合。誠如來言竊有微證。巫臣諫 T2103_.52.0225c08: 莊王之日。物於己。故理爲情先。及納夏 T2103_.52.0225c09: 姫之時。已交於物。故情居理上。情理雲互物 T2103_.52.0225c10: 己相傾。亦中知之率任也。若以諫自爲悟。 T2103_.52.0225c11: 豈容納時之惑耶。且南爲聖也。北爲愚也。背 T2103_.52.0225c12: 北向南。非停北之謂。向南背北。非至南之稱。 T2103_.52.0225c13: 然向南可以向南背北。非是停北。非是停 T2103_.52.0225c14: 北。故愚可去矣。可以至南。故悟可得矣◎ T2103_.52.0225c15: ◎慧驎演僧維問 T2103_.52.0225c16: 當假知之一合與眞知同異 T2103_.52.0225c17: 初答 T2103_.52.0225c18: 與眞知異 T2103_.52.0225c19: 驎再問 T2103_.52.0225c20: 以何爲異 T2103_.52.0225c21: 再答。假知者累伏故。理暫爲用用暫在理。不 T2103_.52.0225c22: 恒其知。眞知者照寂故理常爲用用常在理。 T2103_.52.0225c23: 故永爲眞知 T2103_.52.0225c24: 驎三問。累不自除。故求理以除累。今假知之 T2103_.52.0225c25: 一合理實在心。在心而累不去。將何以去之 T2103_.52.0225c26: 乎 T2103_.52.0225c27: 三答。累起因心。心觸成累。累恒觸者心日昏。 T2103_.52.0225c28: 教爲用者心日伏。伏累彌久至於滅累。然滅 T2103_.52.0225c29: 之時在累伏之後也。伏累滅累貎同實異。不 T2103_.52.0226a01: 可不察。滅累之體。物我同忘有無一觀。伏累 T2103_.52.0226a02: 之状。他己異情空實殊見。殊實空異己他者 T2103_.52.0226a03: 入於滯矣。一無有同我物者出於照也 T2103_.52.0226a04: 驎維問。三世長於百年。三千廣於赤縣。四部 T2103_.52.0226a05: 多於戸口。七寶妙於石沙。此亦方有小大。故 T2103_.52.0226a06: 化有遠近。得不謂之然乎 T2103_.52.0226a07: 初答。事理不同恒成四端。自有小大各得其 T2103_.52.0226a08: 宜。亦有賢愚違方而處。所謂世同時異物是 T2103_.52.0226a09: 人非。譬割雞之政亦有牛刀佩璽而聽。豈皆 T2103_.52.0226a10: 唐虞。今謂言折體盡於武城。長世皆覃於天 T2103_.52.0226a11: 下。未之聞也。且倶稱妙覺而國土精粗。不可 T2103_.52.0226a12: 以精粗國土而言聖有優劣。景迹之應本非 T2103_.52.0226a13: 所徴矣 T2103_.52.0226a14: 維再問。論云。或道廣而事狹。或事是而人非。 T2103_.52.0226a15: 今不可以事之小大而格道之粗妙。誠哉斯 T2103_.52.0226a16: 言。但所疑不在此耳。設令周孔實未盡極。以 T2103_.52.0226a17: 之應世。故自居宗。此自是世去聖遠未足明 T2103_.52.0226a18: 極。夫降妙數階以接群粗。則粗者所不測。然 T2103_.52.0226a19: 數階之妙非極妙之謂。推此而言。撫世者於 T2103_.52.0226a20: 粗爲妙。然於妙猶粗矣。以妙乘粗。則無往 T2103_.52.0226a21: 不盡。以粗求妙。則莫覩其原。無往不盡。故 T2103_.52.0226a22: 謂之窮理。莫覩其原。故仰之彌高。今豈可就 T2103_.52.0226a23: 顏氏所崇而同之極妙耶 T2103_.52.0226a24: 再答。今不藉顏所推。而謂之爲極。但謂顏爲 T2103_.52.0226a25: 庶幾。則孔知幾矣。且許禹昌言。孔非本談。 T2103_.52.0226a26: 以堯則天體無是同。同體至極豈計有之小 T2103_.52.0226a27: 大耶 T2103_.52.0226a28: 維三問。凡世人所不測。而又昌言者皆可以 T2103_.52.0226a29: 爲聖耶 T2103_.52.0226b01: 三答。夫昌言賢者尚許其賢。昌言聖者。豈得 T2103_.52.0226b02: 反非聖耶。日用不知百姓之迷蒙。*惟佛究盡 T2103_.52.0226b03: 實相之崇高。今欲以崇高之相而令迷蒙所 T2103_.52.0226b04: 知。未之有也。苟所不知。焉得不以昌言爲信。 T2103_.52.0226b05: 既以釋昌爲是。何以孔昌爲非耶 T2103_.52.0226b06: 竺法綱問。敬披高論探研宗極。妙判權實存 T2103_.52.0226b07: 旨儒道。遺教孔釋昌言折中。允然新論。可謂 T2103_.52.0226b08: 激流導源瑩拂發暉矣。詳複答勗維之問。或 T2103_.52.0226b09: 謂因權以通。或學而非悟爾。爲玄句徒設。無 T2103_.52.0226b10: 關於胸情焉。竊所未安。何以言之。夫道形 T2103_.52.0226b11: 天隔幾二險絶。學不漸宗曾無彷彿。馳騁有 T2103_.52.0226b12: 端思不出位。神崖曷由而登*幾峰所從而 T2103_.52.0226b13: 超哉。若懃務於有而坐體於無者。譬猶揮毫 T2103_.52.0226b14: 鍾張之側功侔羿養之能。不然明矣。蓋同有 T2103_.52.0226b15: 非甚閡尚不可以翫此而善彼。豈況乎有無 T2103_.52.0226b16: 之至背而反得以相通者耶 T2103_.52.0226b17: 又云。累既未盡。無不可得。盡累之弊。始可得 T2103_.52.0226b18: 無耳 T2103_.52.0226b19: 問曰。夫膏盲大道摧輈玄路。莫尚於封有之 T2103_.52.0226b20: 累也。蓋有不能祛有。祛有者必無未有。先 T2103_.52.0226b21: 盡 T2103_.52.0226b22: 有累然後得無也。就如所言累盡則無爾。爲 T2103_.52.0226b23: 累之自去實不無待。實不無待則不能不無。 T2103_.52.0226b24: 故無無貴矣。如彼重暗自晞無假火日。無暇 T2103_.52.0226b25: 火日則不能不設。亦明無尚焉。落等級而奇 T2103_.52.0226b26: 頓悟。將於是乎躓矣。暇任之餘幸思嘉釋 T2103_.52.0226b27: 釋慧琳問。三復精議。辨㦎二家斟酌儒道。實 T2103_.52.0226b28: 有懷於論矣。至於去釋漸悟遺孔殆庶。蒙竊 T2103_.52.0226b29: 惑焉。釋云有漸。故是自形者有漸。孔之無漸 T2103_.52.0226c01: 亦是自道者無漸。何以知其然耶。中人可以 T2103_.52.0226c02: 語上。久習可以移性。孔氏之訓也。一合於 T2103_.52.0226c03: 道場非十地之所階。釋家之唱也。如此漸絶 T2103_.52.0226c04: 文論二聖詳言。豈獨夷束於教華拘於理。將 T2103_.52.0226c05: 恐斥離之辯辭長於新論乎。勗道人難云。絶 T2103_.52.0226c06: 欲由於體理。當謂日損者以理自悟也。論曰。 T2103_.52.0226c07: 道與俗反本不相關。故因權以通之。物濟則 T2103_.52.0226c08: 反本。問曰。權之所假習心者。亦終以爲慮乎。 T2103_.52.0226c09: 爲曉悟之日與經之空理都自反耶。若其永 T2103_.52.0226c10: 背空談翻爲未説。若始終相扶可修教而 T2103_.52.0226c11: 至。不答維驎。假知中殊爲藻豔。但與立論 T2103_.52.0226c12: 有違。假者以旋迷喪理。不以鑚火致惑。苟南 T2103_.52.0226c13: 向可以造越。北背可以棄燕。信燕北越南 T2103_.52.0226c14: 矣。慮空可以洗心。損有可以祛累。亦有愚 T2103_.52.0226c15: 而空聖矣。如此但當懃般若以日忘瞻郢路 T2103_.52.0226c16: 而驟進。復何憂於失所乎。將恐一悟之唱。更 T2103_.52.0226c17: 躓於南北之譬耶 T2103_.52.0226c18: 答綱琳二法師 T2103_.52.0226c19: 披覽雙難欣若暫對。藻豐論博蔚然滿目。可 T2103_.52.0226c20: 謂勝人之口。然未厭於心。聊伸前意無由言 T2103_.52.0226c21: 對。執筆長懷。謝靈運和南 T2103_.52.0226c22: 答綱公難 T2103_.52.0226c23: 來難云。同有非甚閡。尚不可以翫此而善 T2103_.52.0226c24: 彼。豈況乎有無之至背而反得以相通者耶。 T2103_.52.0226c25: 此是拘於所習以生此疑耳。夫專翫筆札者。 T2103_.52.0226c26: 自可不工於弧矢。弧矢既工復翫筆札者。何 T2103_.52.0226c27: 爲不兼哉。若封有而不向宗。自是封者之失。 T2103_.52.0226c28: 造無而去滯何爲不可得皆。借不兼之有。以 T2103_.52.0226c29: 詰能兼之無。非惟鍾胡愧射於更李羿養慚 T2103_.52.0227a01: 書於羅趙。觸類之躓始充巧歴之歎。今請循 T2103_.52.0227a02: 其本。夫憑無以伏有。伏之則有忘。伏時不 T2103_.52.0227a03: 能知。知則不復辨。是以坐忘日損之談近出 T2103_.52.0227a04: 老莊。數縁而滅經有舊説。如此豈累之自去 T2103_.52.0227a05: 實無之所濟。且明爲晦新功在火日。但火日 T2103_.52.0227a06: 不稱功於幽闇。般若不言惠於愚憃耳。推此 T2103_.52.0227a07: 而往。詎俟多云 T2103_.52.0227a08: 答琳公難 T2103_.52.0227a09: 孔雖曰語上。而云聖無階級。釋維曰一合。 T2103_.52.0227a10: 而云物有佛性。物有佛性其道有歸。所疑者 T2103_.52.0227a11: 漸教。聖無階級其理可貴。所疑者殆庶。豈二 T2103_.52.0227a12: 聖異塗將地使之然。斥離之難始是有在辭 T2103_.52.0227a13: 長之論無乃角弓耶 T2103_.52.0227a14: 難云。若其永背空談翻爲*未説。若始終相 T2103_.52.0227a15: 扶可循教而至。可謂公孫之辭辯者之囿矣。 T2103_.52.0227a16: 夫智爲權本。權爲智用。今取聖之意則智即 T2103_.52.0227a17: 經之辭。則權傍權以爲檢。故三乘咸蹄筌。既 T2103_.52.0227a18: 意以歸宗。故般若爲魚兔。良由民多愚也。教 T2103_.52.0227a19: 故迂矣。若人皆得意。亦何貴於攝悟。假知之 T2103_.52.0227a20: 論旨明在有者能爲逹理之諫。是爲交相 T2103_.52.0227a21: 傾。非悟道之謂。與其立論有何相違。燕北越 T2103_.52.0227a22: 南有遇空聖。其理既當。頗獲於心矣。若懃 T2103_.52.0227a23: 者日忘瞻者驟進。亦實如來言。但懃未是得 T2103_.52.0227a24: 瞻未是至。當其此時可謂向宗。既得既至可 T2103_.52.0227a25: 謂一悟將無同。轡來馳而云異耶 T2103_.52.0227a26: 王衞軍問 T2103_.52.0227a27: 論曰。由教而信有日進之功。非漸所明。無入 T2103_.52.0227a28: 照之分 T2103_.52.0227a29: 問曰。由教而信而無入照之分。則是闇信聖 T2103_.52.0227b01: 人。若闇信聖人理不關心。政可無非聖之尤。 T2103_.52.0227b02: 何由有日進之功 T2103_.52.0227b03: 論曰。暫者假也。眞者常也。假知無常。常知 T2103_.52.0227b04: 無假。又曰。假知累伏。理暫爲用用暫在理。不 T2103_.52.0227b05: 恒其知 T2103_.52.0227b06: 問曰。暫知爲假知者。則非不知矣。但見理尚 T2103_.52.0227b07: 淺。未能常用耳。雖不得與眞知等照。然寧無 T2103_.52.0227b08: 入照之分耶。若暫知未是見理。豈得云轉理 T2103_.52.0227b09: 暫爲用。又不知以爲稱知 T2103_.52.0227b10: 論曰。教爲用者心日伏。伏累彌久至於滅累 T2103_.52.0227b11: 問曰。教爲用而累伏。爲云何伏耶。若都未見 T2103_.52.0227b12: 理專心闇信。當其專心唯信而已。謂此爲累」 T2103_.52.0227b13: 伏者。此是慮不能並。爲此則彼廢耳。非爲理 T2103_.52.0227b14: 累相權能使累伏也。凡厥心數孰不皆然。如 T2103_.52.0227b15: 此之伏根本*未異。一倚一伏循環無已。雖復 T2103_.52.0227b16: 彌久累何由滅 T2103_.52.0227b17: 弘曰。一悟之談常謂有心。但未有以折中異 T2103_.52.0227b18: 同之辯。故難於厝言耳。尋覽來論所釋良多。 T2103_.52.0227b19: 然猶有未好解處。試條如上爲呼可容。此疑 T2103_.52.0227b20: 不既。欲使彼我意盡覽者。泠然又對無兆兼 T2103_.52.0227b21: 當造膝。執筆増懷。眞不可言 T2103_.52.0227b22: 王弘敬謂答王衞軍問 T2103_.52.0227b23: 問曰。由教而信而無入照之分。則是闇信聖 T2103_.52.0227b24: 人耶。若闇信聖人理不關心。政可非聖之 T2103_.52.0227b25: 尤。何由有日進之功 T2103_.52.0227b26: 答曰。顏子體二未及於照則向善。已上莫非 T2103_.52.0227b27: 闇信。但教有可由之理。我有求理之志。故曰 T2103_.52.0227b28: 關心。賜以之二。回以之十。豈直免尤而已。實 T2103_.52.0227b29: 有日進之功 T2103_.52.0227c01: 問曰。暫知爲假。知者。則非不知矣。但見理 T2103_.52.0227c02: 向淺。未能常用耳。雖不得與眞知等照。然 T2103_.52.0227c03: 寧可謂無入照之分耶。若暫知未是見理。豈 T2103_.52.0227c04: 得云理暫爲用。又不知以何稱知 T2103_.52.0227c05: 答曰。不知而稱知者。*政以假知得名耳。假 T2103_.52.0227c06: 者爲名非暫知如何。不恒其用豈常之謂。既 T2103_.52.0227c07: 非常用。所以交相傾。故諫人則言政理悦 T2103_.52.0227c08: 已則犯所知。若以諫時爲照。豈有悦時之犯。 T2103_.52.0227c09: 故知言理者浮談。犯知者沈惑。推此而判。自 T2103_.52.0227c10: 聖已下無淺深之照。然中人之性有崇替之 T2103_.52.0227c11: 心矣 T2103_.52.0227c12: 問曰。教爲用而累伏。爲云何伏耶。若都未見 T2103_.52.0227c13: 理專心闇信。當其專心唯信而已。謂此爲累 T2103_.52.0227c14: 伏者。此是慮不能並。屬此則彼廢耳。非爲理 T2103_.52.0227c15: 累相權能使累伏也。凡厥心數孰不皆然。如 T2103_.52.0227c16: 此之伏根本末異。一倚一伏循環無已。雖復 T2103_.52.0227c17: 彌久累何由滅 T2103_.52.0227c18: 答曰。累伏者屬此則廢彼。實如來告。凡厥心 T2103_.52.0227c19: 數孰不皆然。亦如來旨。更恨不就學人設言 T2103_.52.0227c20: 而以恒物爲譏耳。譬如藥驗者疾易痊。理妙 T2103_.52.0227c21: 者吝可洗。洗吝豈復循環。疾痊安能起滅。則 T2103_.52.0227c22: 事不侔居然已辨。但無漏之功。故資世俗之 T2103_.52.0227c23: 善。善心雖在五品之數。能出三界之外矣。平 T2103_.52.0227c24: 叔所謂冬日之陰。輔嗣亦云。遠不必携。聊借 T2103_.52.0227c25: 此語以況入無果無阻隔。靈運自一悟理。質 T2103_.52.0227c26: 以經誥。可謂俗文之談。然書不盡意。亦前世 T2103_.52.0227c27: 格言。幽僻無事聊與同行道人。共求其衷猥 T2103_.52.0227c28: 辱高難。辭微理析莫不精究。尋覽彌日欣若 T2103_.52.0227c29: 暫對。輒復更伸前論。雖不辯酬。釋來問且以 T2103_.52.0228a01: 示懷耳。海嶠岨迥披叙無期。臨白増懷。眷歎 T2103_.52.0228a02: 良深。謝靈運再拜 T2103_.52.0228a03: 王衞軍重答書 T2103_.52.0228a04: 更尋前答。超悟亦不知。所以爲異。*政當 T2103_.52.0228a05: 爾已。送示生公此間道人。故有小小不同。 T2103_.52.0228a06: 小涼當共面盡。脱有厝言。更白面寫未由寄 T2103_.52.0228a07: 之。於此所散猶多 T2103_.52.0228a08: 竺道生答王衞軍書 T2103_.52.0228a09: 究尋謝永嘉論。都無間然。有同似若妙善。不 T2103_.52.0228a10: 能不以爲欣。檀越難旨甚要。切想尋必佳通 T2103_.52.0228a11: 耳。且聊試略取論意以伸欣悦之懷。以爲苟 T2103_.52.0228a12: 若不知焉能有信。然則由教而信。非不知也。 T2103_.52.0228a13: 但資彼之知理在我表。資彼可以至我。庸得 T2103_.52.0228a14: 無功於日進。未是我知。何由有分於入照。豈 T2103_.52.0228a15: 不以見理於外非復全昧知不自中未爲能照 T2103_.52.0228a16: 耶 T2103_.52.0228a17: 與安成侯嵩書姚興 T2103_.52.0228a18: 吾曾以己所懷疏條摩訶衍諸義。圖與什公 T2103_.52.0228a19: 平詳厥衷。遂有哀。故不復能斷理。未久 T2103_.52.0228a20: 什公尋復致變。自爾喪戎相尋無復意事。 T2103_.52.0228a21: 遂忘棄之。近以當遣使送像。欲與卿作疏。箱 T2103_.52.0228a22: 篋中忽得前所條本末。今送示卿。徐徐尋撫。 T2103_.52.0228a23: 若於卿有所不足者。便可致難也。見卿未日 T2103_.52.0228a24: 並可以當言笑 T2103_.52.0228a25: 吾前試通聖人三逹觀以諮什公。公尋有答。 T2103_.52.0228a26: 今并送。往請此事皆是昔日之意。如今都無 T2103_.52.0228a27: 情懷。如何矣 T2103_.52.0228a28: 通三世論 T2103_.52.0228a29: 曾問諸法師明三世或有或無。莫適所定。此 T2103_.52.0228b01: 亦是大法中一段處所而有無不泮。情毎慨 T2103_.52.0228b02: 之。是以忽疏野懷聊試孟浪言之。誠知孟 T2103_.52.0228b03: 浪之言不足以會理。然胸襟之中欲有少許 T2103_.52.0228b04: 意。子不能默已。輒疏條相呈。匠者可爲折 T2103_.52.0228b05: 衷。余以爲三世一統循環爲用。過去雖滅其 T2103_.52.0228b06: 理常在。所以在者。非如阿毘曇注言。五陰塊 T2103_.52.0228b07: 然喩若足之履地。眞足雖往厥迹猶存。當來 T2103_.52.0228b08: 如火之在木。木中欲言有火耶。視之不可見。 T2103_.52.0228b09: 欲言無耶。縁合火出。經又云。聖人見三世。若 T2103_.52.0228b10: 其無也。聖無所見。若言有耶。則犯常嫌明過 T2103_.52.0228b11: 去未來雖無。眼對理恒相因。苟因理不絶聖 T2103_.52.0228b12: 見三世無所疑矣 T2103_.52.0228b13: 什法師答 T2103_.52.0228b14: 雅論大通甚佳。去來定無此作不通。佛説色 T2103_.52.0228b15: 陰。三世和合總名爲色。五陰皆爾。又云。從心 T2103_.52.0228b16: 生心。如從穀生穀。以是故知。必有過去無無 T2103_.52.0228b17: 因之咎。又云。六識之意識。依已滅之意爲本 T2103_.52.0228b18: 而生意識。又正見名過去業未來中果法也。 T2103_.52.0228b19: 又十力中第二力知三世諸業。又云。若無過 T2103_.52.0228b20: 去業則無三途報。又云。學人若在有漏心 T2103_.52.0228b21: 中。則不應名爲聖人。以此諸比。固知不應無 T2103_.52.0228b22: 過去。若無過去未來則非通理經。法所不許。 T2103_.52.0228b23: 又十二因縁是佛法之深者。若定有過去未 T2103_.52.0228b24: 來則與此法相違。所以者何。如有穀子地水 T2103_.52.0228b25: 時節牙根得生。若先已定有則無所待有。若 T2103_.52.0228b26: 先有則不名從縁而生。又若先有則是常倒。 T2103_.52.0228b27: 是故不得定有不得定無。有無之説唯時所 T2103_.52.0228b28: 宜耳。以過去法起行業。不得言無 T2103_.52.0228b29: 又云。今不與目對。不得言有。雅論之通甚 T2103_.52.0228c01: 有佳致。又大品所明。過去如不離未來現在 T2103_.52.0228c02: 如。未來現在如亦不離過去如。此亦不言無 T2103_.52.0228c03: 也。此實是經中之大要。俟得高對通復盡之。 T2103_.52.0228c04: 通不住法住般若衆生之所以不階道者有 T2103_.52.0228c05: 著故也。是以聖人之教恒以去著爲事。故言 T2103_.52.0228c06: 以不住般若。雖復大聖玄鑒應照無際。亦不 T2103_.52.0228c07: 可著。著亦成患。欲使行人忘彼我遺所寄。汎 T2103_.52.0228c08: 若不繋之舟。無所倚薄則當於理矣 T2103_.52.0228c09: 通聖人放大光明普照十方 T2103_.52.0228c10: 聖人之教。玄通無涯。致感多方。不可作一途 T2103_.52.0228c11: 求。不可以一理推。故應粗以粗。應細以細應。 T2103_.52.0228c12: 理固然矣。所以放大光明現諸神變者。此應 T2103_.52.0228c13: 十方諸大菩薩將紹尊位者耳。若處俗接麁。 T2103_.52.0228c14: 復容此事耶。阿含經云。釋氏之處天竺四十 T2103_.52.0228c15: 餘載。衣服飮食受諸患痛。與人不別。經又云。 T2103_.52.0228c16: 聖人亦入鹿馬而度脱之當在鹿馬。豈異於 T2103_.52.0228c17: 鹿馬哉。若不異鹿馬應世常流。不待此神變 T2103_.52.0228c18: 明矣。毎事要須自同於前物。然後得行其化 T2103_.52.0228c19: 耳 T2103_.52.0228c20: 通三世 T2103_.52.0228c21: 衆生歴渉三世。其猶循環。過去未來雖無眼 T2103_.52.0228c22: 對。其理常在。是以聖人尋往以知往。逆數以 T2103_.52.0228c23: 知來 T2103_.52.0228c24: 通一切諸法空 T2103_.52.0228c25: 夫道者以無爲爲宗。若其無爲。復何所有耶 T2103_.52.0228c26: 安成侯姚嵩表 T2103_.52.0228c27: 臣言。奉珠像承。是皇后遺囑所建。禮覲之日 T2103_.52.0228c28: 永慕罔極。伏惟感往増懷。臣言。先承。陛下親 T2103_.52.0228c29: 營像。事毎注心延望遲冀。暫一禮敬不悟聖 T2103_.52.0229a01: 恩垂及。乃復與臣供養此像。既功寶並重。且 T2103_.52.0229a02: 於制作之理擬。若神造中來。所見珠像誠當 T2103_.52.0229a03: 奇妙。然方之於此信復有間瞻。奉踊躍實在 T2103_.52.0229a04: 無量。夫受乾施者無報。蒙恩隆者無謝。雖欲 T2103_.52.0229a05: 仰陳愚誠。亦復莫知所盡。臣言 T2103_.52.0229a06: 臣言。奉陛下所通諸義。理味淵玄辭致清 T2103_.52.0229a07: 勝。簡詣踰於二篇。妙盡侔乎中觀。詠之翫 T2103_.52.0229a08: 之。紙已致勞而心猶無厭。眞可謂當時之高 T2103_.52.0229a09: 唱累劫之宗範也。但臣頑闇思不參玄。然披 T2103_.52.0229a10: 尋之日眞復詠歌弗暇不悟。弘慈善誘乃欲 T2103_.52.0229a11: 令參致問難。敢忘愚鈍輒位叙所懷。豈曰存 T2103_.52.0229a12: 難。直欲諮所未悟耳。臣言 T2103_.52.0229a13: 臣言。上通三世甚有深致。既已遠契聖心。 T2103_.52.0229a14: 兼復抑正衆説。宗塗亹亹超絶常境。欣悟之 T2103_.52.0229a15: 至。益令賞味増深。加爲什公研該兼備。實 T2103_.52.0229a16: 非愚臣所能稱盡。正當銘之懷抱以爲心要 T2103_.52.0229a17: 耳。臣言 T2103_.52.0229a18: 臣言。上通不住法住般若義云。衆生所以不 T2103_.52.0229a19: 階道者。有著故也。聖心玄詣誠無不盡。然至 T2103_.52.0229a20: 乎標位六度。而以無著爲宗。取之於心誠如 T2103_.52.0229a21: 明誨。即之于事脱有未極。夫無著雖妙似。 T2103_.52.0229a22: 若有不即眞兩冥。有不即眞兩冥。恐是心忘 T2103_.52.0229a23: 之謂耳。竊尋玄教如更有以。謹牒成言以攄 T2103_.52.0229a24: 愚見。故經云。以無所捨法具足檀波羅蜜。以 T2103_.52.0229a25: 此三事不可得故。三者既冥有無。無當無當 T2103_.52.0229a26: 之理即同幻化。以此而推。恐不住之致。非 T2103_.52.0229a27: 直忘彼我遺所寄而已 T2103_.52.0229a28: 難上通聖人放大光明普照十方 T2103_.52.0229a29: 詔云。放大光明諸神變者。此自應十方諸大 T2103_.52.0229b01: 菩薩將紹尊位者耳。斯理之玄固非庸近所 T2103_.52.0229b02: 參。然不已之情猶欲言所未逹。夫萬有不同 T2103_.52.0229b03: 精麁亦異。應彼雖殊而聖心恒一。恒一故圓 T2103_.52.0229b04: 以應之。不同故權以濟之。雖鹿馬而未始乖 T2103_.52.0229b05: 其大。雖現神變而未始遺其細。故淨名經云。 T2103_.52.0229b06: 如來或以光明而作佛事。或以寂寞而作佛 T2103_.52.0229b07: 事。顯默雖異而終致不二。然則於小大之間。 T2103_.52.0229b08: 恐是時互説耳。如華手經。初佛爲徳藏放大 T2103_.52.0229b09: 光明。令諸衆生普蒙其潤。又思益經中網明 T2103_.52.0229b10: 所問。如來三十三種光明。一切遇者皆得利 T2103_.52.0229b11: 益。法華經云。佛放眉間相光亦使四衆八部 T2103_.52.0229b12: 咸皆生疑。又云。處闇衆生各得相見。苟有其 T2103_.52.0229b13: 縁雖小必益。苟無其因雖大或乖。故般若經 T2103_.52.0229b14: 云。若有衆生遇斯光者。必得無上道。又以神 T2103_.52.0229b15: 變令三惡衆生皆生天上。以此而言。至於光 T2103_.52.0229b16: 明神變之事似存平等。敢縁慈顧輒竭愚思。 T2103_.52.0229b17: 若復哀矜重開道者。豈直微臣獨受其賜 T2103_.52.0229b18: 難通一切諸法皆空 T2103_.52.0229b19: 詔云。夫道者以無爲爲宗。若其無爲復何所 T2103_.52.0229b20: 爲耶。至理淵淡。誠不容言。然處在渉求之地。 T2103_.52.0229b21: 不得不尋本以致悟。不審明道之無爲爲當。 T2103_.52.0229b22: 以何爲體。若以妙爲宗者。雖在帝先而非極。 T2103_.52.0229b23: 若以無有爲妙者。必當有不無之因。因稱倶 T2103_.52.0229b24: 未冥。詎是不二之道乎。故論云。無於無者必 T2103_.52.0229b25: 當有於有。有無之相譬猶脩短之相形耳。無 T2103_.52.0229b26: 理雖玄將恐同彼斷常。常猶不可。況復斷耶。 T2103_.52.0229b27: 然則有無之肆。乃是邊見之所存。故中論 T2103_.52.0229b28: 云。不破世諦故則不破眞諦。又論云。諸法 T2103_.52.0229b29: 若實則無二諦。諸法若空則無罪福。若無罪 T2103_.52.0229c01: 福凡聖無*泮。二苟無。泮道何所益。由臣 T2103_.52.0229c02: 闇昧未悟宗極。唯願仁慈重加誨諭 T2103_.52.0229c03: 姚興答 T2103_.52.0229c04: 卿所難問。引喩兼富理極深致。實非膚淺所 T2103_.52.0229c05: 能具答。今爲當都格以相酬耳。卿引般若經 T2103_.52.0229c06: 云。若有衆生遇斯光者。必得無上道。即經所 T2103_.52.0229c07: 言。未聞有凡流而得見光明者。如釋迦放大 T2103_.52.0229c08: 光明普照十方。當斯之時。經不言有群品而 T2103_.52.0229c09: 得見其怪而異之者。皆是普明之。徒以斯言 T2103_.52.0229c10: 之定不。爲群小也。卿若以衆生爲疑者。百億 T2103_.52.0229c11: 菩薩豈非衆生之謂耶。然經復云。普明之詣 T2103_.52.0229c12: 釋迦。皆與善男子善女人持諸華香來供養 T2103_.52.0229c13: 釋迦。及致供養之徒。自應普蒙其潤也。但光 T2103_.52.0229c14: 明之作本不爲善男子善女人。所以得蒙餘 T2103_.52.0229c15: 波者。其猶蠅附驥尾得至千里之擧耳 T2103_.52.0229c16: 卿又引神變令三惡衆生得生人天。若在鹿 T2103_.52.0229c17: 爲鹿。在馬爲馬。而度脱之。豈非神變之謂耶。 T2103_.52.0229c18: 華手思益法華諸經所言。若云放大光明。自 T2103_.52.0229c19: 應與大品無異也。若一一光明以應適前物。 T2103_.52.0229c20: 此作非大所通。夫光明之與寂寞。此直發意 T2103_.52.0229c21: 有參差其揆一也。卿引經言。施者受者財物 T2103_.52.0229c22: 不可得。與不住法不住般若未有異。二者直 T2103_.52.0229c23: 是始終之教也。統而言之。倶是破著之語耳。 T2103_.52.0229c24: 何者罪不罪施者受者及財物都不可得。若 T2103_.52.0229c25: 都不可得。復何所著。是勸無所著明矣。卿又 T2103_.52.0229c26: 問。明道之無爲爲宗同。諸法之自空爲妙 T2103_.52.0229c27: 空。無以成極耶。又引論中二諦之間言。意所 T2103_.52.0229c28: 不及道之無爲所寄耶。吾意以爲。爲道止無 T2103_.52.0229c29: 爲。未詳所以宗也。何者夫衆生之所以流轉 T2103_.52.0230a01: 生死者。皆著故也。若欲止於心即不復生。 T2103_.52.0230a02: 既不生死。潜神玄漠與空合其體。是名涅槃 T2103_.52.0230a03: 耳。既曰涅槃。復何容有名於其間哉。夫道以 T2103_.52.0230a04: 無寄爲宗。若求寄所在。恐乃惑之大者也。吾 T2103_.52.0230a05: 所明無爲不可爲有者。意事如隱尋求或當 T2103_.52.0230a06: 小難。今更重伸前義。卿所引中論。即吾義 T2103_.52.0230a07: 宗。諸法若不空則無二諦。若不有亦無二諦。 T2103_.52.0230a08: 此定明有無不相離。何者若定言有則無以 T2103_.52.0230a09: 拔高士。若定明無則無以濟常流。是以聖 T2103_.52.0230a10: 人有無兼抱而不捨者。此之謂也。然諸家 T2103_.52.0230a11: 通第一義。廓然空寂無有聖人。吾常以爲 T2103_.52.0230a12: 殊太遙遠不近人情。若無聖人知無者誰 T2103_.52.0230a13: 也 T2103_.52.0230a14: 安成侯嵩重表 T2103_.52.0230a15: 臣言。奉賜還詔。誨喩周備。伏尋之日欣踊無 T2103_.52.0230a16: 量。陛下爰發徳音光闡幽極。拓道義之門。演 T2103_.52.0230a17: 如來之奧。冥宗隱而復彰。玄扉掩而再敞。文 T2103_.52.0230a18: 外之旨可謂朗然幽燭矣。夫理玄者不可以 T2103_.52.0230a19: 言稱。事妙者固非常*辭之所讃。雖欲心仰 T2103_.52.0230a20: 詠亦罔知所盡。由臣愚鈍而猥蒙陛下褒飾 T2103_.52.0230a21: 之美。誠復欣戴殊眷實赧比。仰味微言研 T2103_.52.0230a22: 詠彌至。其爲蒙悟豈唯過半之益。但臣仍充 T2103_.52.0230a23: 外役。無由親承音旨。毎望雲遐慨實在罔極。 T2103_.52.0230a24: 不勝延係。謹以申聞。臣嵩言 T2103_.52.0230a25: 得表具一二。吾常近之才。加多事惛塞觸 T2103_.52.0230a26: 事面牆。不知道理。安在爲復。以卿好樂玄 T2103_.52.0230a27: 法。是以聊復孟浪以言之耳。而來喩過美益 T2103_.52.0230a28: 以不安 T2103_.52.0230a29: 析疑論唐沙門釋慧淨 T2103_.52.0230b01: 太子中舍辛諝。學該文史。誕傲自矜。心存道 T2103_.52.0230b02: 術。輕弄佛法。染翰著論詳略釋宗。時有對者。 T2103_.52.0230b03: 諝必碎之*于地。謂僧中之無人也。慧淨法師 T2103_.52.0230b04: 不勝其侮。乃裁論以擬之曰。披覽高論博究 T2103_.52.0230b05: 精微。旨贍文華驚心眩目。辯超炙輠理跨聯 T2103_.52.0230b06: 環。幽難勃以縱横。掞藻紛其駱驛。非夫哲士 T2103_.52.0230b07: 誰其溢心。瞻彼上人固難與對。輕持不敏寧 T2103_.52.0230b08: 酬客難來。論云。一音演説各隨類解。蠕動衆 T2103_.52.0230b09: 生皆有佛性。然則佛陀之與先覺語從俗異。 T2103_.52.0230b10: 智慧之與般若義本玄同。習智覺。若非勝因。 T2103_.52.0230b11: 念佛慧。豈登妙果。答曰。大哉斯擧也。深固幽 T2103_.52.0230b12: 遠理渉嫌疑。今當爲子略陳梗概。若乃問同 T2103_.52.0230b13: 答異。文郁郁於孔書。名一義乖。理明明於釋 T2103_.52.0230b14: 典。若名同不許義異。則問一不得答殊。此例 T2103_.52.0230b15: 既昇彼並自沒。如有未喩更爲提撕。夫以住 T2103_.52.0230b16: 無所住。萬善所以兼修。爲無不爲。一音所以 T2103_.52.0230b17: 齊應。豈止絶聖棄智抱一守雌冷然獨善義 T2103_.52.0230b18: 無兼濟。較言優劣其可倫乎。二宗既辯百難 T2103_.52.0230b19: 斯滯。論云。必彼此名言遂可分別。一音各解 T2103_.52.0230b20: 乃翫空談。答曰。誠如來旨。亦須分別。竊以。 T2103_.52.0230b21: 逍遙一也。鵬鷃不可齊乎九萬。榮枯同也。椿 T2103_.52.0230b22: 菌不可齊乎八千。而況爝火之侔日月。浸灌 T2103_.52.0230b23: 之方時雨。寧有分同明潤而遂均其曜澤哉。 T2103_.52.0230b24: 至若山毫一其小大。彭殤均其壽夭。莛楹 T2103_.52.0230b25: 亂其横竪。施厲混其姸蚩。斯由相待不定相 T2103_.52.0230b26: 奪可忘。莊生所以絶其有封。非謂未始無物。 T2103_.52.0230b27: 斯則以余分別攻子分別。子亡分別即余亡 T2103_.52.0230b28: 分別矣。君子劇談幸無虚論。一言易失駟馬 T2103_.52.0230b29: 難追。斯文誡矣。深可愼哉 T2103_.52.0230c01: 論云。諸行無常觸類縁起*復心有待資氣渉 T2103_.52.0230c02: 求。然則我淨受於熏修。慧定成於繕剋。答曰。 T2103_.52.0230c03: 無常者故吾去也。縁起者新吾來也。故吾去 T2103_.52.0230c04: 矣。吾豈常乎。新吾來矣。吾豈斷乎。新故相 T2103_.52.0230c05: 傳。假熏修以成淨。美惡更代。非繕剋而難功。 T2103_.52.0230c06: 是則生滅破於斷常。因果顯乎中觀。斯寔莊 T2103_.52.0230c07: 釋玄同東西理會。而吾子去彼取此。得無謬 T2103_.52.0230c08: 乎 T2103_.52.0230c09: 論云。續鳧截鶴庸詎眞如。草化蜂飛何居弱 T2103_.52.0230c10: 喪。答曰。夫自然者報分也。熏修者業理也。報 T2103_.52.0230c11: 分已定。二鳥無羨於短長。業理資縁。兩蟲有 T2103_.52.0230c12: 待而飛化。然則事像易疑沈冥難曉。幽求之 T2103_.52.0230c13: 士淪惑罔息。至乃道圓四果尚昧衣珠。位隆 T2103_.52.0230c14: 十地猶昏羅縠。聖賢固其若此。而況庸庸者 T2103_.52.0230c15: 乎。自非鑒鏡三明雄飛七辯。安能妙契玄極 T2103_.52.0230c16: 敷究幽微。貧道藉以受業家門朋從是寄。希 T2103_.52.0230c17: 能擇善敢進芻蕘。如或鏗然願詳金牒。於是
T2103_.52.0230c21: 曰。蒙示辛氏與淨法師齊物論。大約兩問。詞 T2103_.52.0230c22: 旨宏贍理致幽絶。既開義府特曜文鋒。擧佛 T2103_.52.0230c23: 性平等之談。別群生各解之説。陳彼此之兩 T2103_.52.0230c24: 難。辯玄同之一門。非夫契彼寰中孰能振斯 T2103_.52.0230c25: 高論。美則美矣。疑頗疑焉。何者尋上皇朝徹。 T2103_.52.0230c26: 始流先覺之名。法王應物。爰標佛陀之號。智 T2103_.52.0230c27: 慧者蓋分別之小術。般若者乃無知之大宗。 T2103_.52.0230c28: 分別縁起。所以強稱先覺。無知性寂。於是假 T2103_.52.0230c29: 謂佛陀。分別既影於外有數。無知則於内無 T2103_.52.0231a01: 心。於外有數。分別之見不亡於内無心。誘引 T2103_.52.0231a02: 之功莫匱。甚秋毫之方巨岳。踰尺鷃之比大 T2103_.52.0231a03: 鵬。不可同年而語矣。莊生云。吾亡是非不亡 T2103_.52.0231a04: 彼此。庸詎然乎。所以小智不及大智。小年不 T2103_.52.0231a05: 及大年。惟彭祖之特聞。非衆人之所逮也。況 T2103_.52.0231a06: 三世之理不差二諦之門可驗。是以聖立因 T2103_.52.0231a07: 果。凡夫有得聖之期。道稱自然。學者無成道 T2103_.52.0231a08: 之望。從微至著。憑繕剋而方研。乘因趣果。藉 T2103_.52.0231a09: 薫修而始見。彼既知而故問。余亦述而略答。 T2103_.52.0231a10: 詳夫一音普被。弱喪由是同歸。四智廣覃。眞 T2103_.52.0231a11: 如以之自顯。自顯也者*惟微*惟彰。同歸也 T2103_.52.0231a12: 者孰來孰去。蓋知隨業受報。二鳥不嫌其短 T2103_.52.0231a13: 長。因濕致生。兩蟲無擇於飛化。不存待與無 T2103_.52.0231a14: 待。明即待之非待矣。請試論之。昔闞澤有言。 T2103_.52.0231a15: 孔老法天。諸天法佛。洪範九疇承天制用。上 T2103_.52.0231a16: 方十善奉佛慈風。若將孔老以匹聖尊。可謂 T2103_.52.0231a17: 子貢賢於仲尼跛鼈陵於駿驥。欲觀渤澥更 T2103_.52.0231a18: 保涓流。何異蔽目而視毛端。却行以求郢路。 T2103_.52.0231a19: 非所應也。非所應也 T2103_.52.0231a20: 且王導周顗宰輔之冠蓋。王濛謝尚人倫之 T2103_.52.0231a21: 羽儀。次則郗超王謐劉璆謝客等。並江左英 T2103_.52.0231a22: 彦七十餘人。皆學綜九流才映千古。咸言性 T2103_.52.0231a23: 靈眞要可以持身濟俗者。莫過*于釋氏之教。 T2103_.52.0231a24: 及宋文帝與何尚之王玄保等。亦有此談。如 T2103_.52.0231a25: 其宇内並遵斯要。吾當坐致太平矣。尚之又 T2103_.52.0231a26: 云。十善暢則人天興。五戒行則鬼畜絶。其實 T2103_.52.0231a27: 濟世之玄範。豈造次而可論乎。中舍學富才 T2103_.52.0231a28: 高文華理切。秦懸一字蜀挂千金。何以當茲 T2103_.52.0231a29: 奇麗也。不量管見輕陳鄙俚。敢此有酬。示麻 T2103_.52.0231b01: 續組耳。李舍人得琳重釋。渙然神解重疑頓 T2103_.52.0231b02: 消。仍以斯論廣*于視聽。故得二文雙顯。各 T2103_.52.0231b03: 其志乎 T2103_.52.0231b04: 廣弘明集卷第十八 T2103_.52.0231b05: T2103_.52.0231b06: T2103_.52.0231b07: T2103_.52.0231b08: T2103_.52.0231b09: *大唐西明寺*沙門釋道宣*撰 T2103_.52.0231b10: 法義篇第四之二 T2103_.52.0231b11: 内典序 齊沈約 齊皇太子解講疏 沈
T2103_.52.0231b17: 謝御講波若竟啓 梁皇太子 内典序 T2103_.52.0231b18: 沈約 奉齊司徒竟陵王教作 T2103_.52.0231b19: 尚矣哉群生之始也。義隱三藏之外。事非二 T2103_.52.0231b20: 乘所窺。自並識逹同奔隨縁受業。人天異軌 T2103_.52.0231b21: 動殊貫。苦樂翻回愚智相襲。莫不宅火輪 T2103_.52.0231b22: 鶩擬焔飈遷。以寸陰之短晷。馳永劫之遙路。 T2103_.52.0231b23: 精靈起伏萬緒千名。如來發源恒品。蓋亦含 T2103_.52.0231b24: 生之一至於並首爭馳。斯固未或異也。至於 T2103_.52.0231b25: 覆簣無始之初成功短籌之末。塗遙業遠妙 T2103_.52.0231b26: 軫遐長。累明積慧靈覺獨曉。巨相四八照曜 T2103_.52.0231b27: 於大千。尊法二九苞籠乎無外。六度之業既 T2103_.52.0231b28: 深十力之功自遠。濟物以權降魔匪力。妙法 T2103_.52.0231b29: 輪轉甘露啓霏。舟輿六趣津梁五道。登四衢 T2103_.52.0231c01: 之長陌。由一乘之廣路。斯既事盈方等義 T2103_.52.0231c02: 滿神宮。逮于大權恊化對揚宗極。徇物兆 T2103_.52.0231c03: 於慈悲。亡身著于非已。行符四等道昇十 T2103_.52.0231c04: 地。若乃靈性特逹得自懷抱。神功妙力無待 T2103_.52.0231c05: 學成。孤策獨騖莫知所限。結習紛綸一隨理 T2103_.52.0231c06: 悟。又有捐情屏慮身心靡欲。厭生死之長勤。 T2103_.52.0231c07: 眷寂滅而投軫。遙然自得漏累煙銷。且津心 T2103_.52.0231c08: 適道功非一業。雖會理共源而萌情或異。是 T2103_.52.0231c09: 故高心邈行分路同趨。忘懷屏欲殊塗一致。 T2103_.52.0231c10: 或草礫身體投骸林澤。内亡形相外馴兕虎。 T2103_.52.0231c11: 或坐臥行立迹不違衆。禪業定門造次無爽。 T2103_.52.0231c12: 安忍與金石同固。戒行與寶珠等色。雖秋禽 T2103_.52.0231c13: 季至春鮪時登。而耿介長蔬。忡怛在念妙迹 T2103_.52.0231c14: 匪遐。神塗密邇有悟必通。由之斯至。故能 T2103_.52.0231c15: 藉智探虚乘心照理。區區懷抱融然靡執。倶 T2103_.52.0231c16: 處三界獨與神遊。包括四天卷舒萬劫。聞片 T2103_.52.0231c17: 義而陟道場。受一言而昇彼岸。長夜未開心 T2103_.52.0231c18: 關自曉。淹迴聖迹寢息神光。既負槖以從師。 T2103_.52.0231c19: 亦栖林以綜業。足蹈慧門學通龍藏。妙吼遐 T2103_.52.0231c20: 徹鸞音自遠。若夫叉跪運心期誠匪迹。而導 T2103_.52.0231c21: 逹神功照啓未悟。唱説之美義兼在斯。曁九 T2103_.52.0231c22: 土殊風八方舛俗。遊化所*苞事出弘奬。皆足 T2103_.52.0231c23: 以遷光淨域登儀寶地。並黜華剪飾破愛辭 T2103_.52.0231c24: 親。鼓枻無生之流。方軌俗表之路。固已千佛 T2103_.52.0231c25: 摩頂七住齊功。至夫清信士女植縁曠劫。雖 T2103_.52.0231c26: 復容服未改而戒徳内弘。瞻毘耶而聳轡。望 T2103_.52.0231c27: 波斯而迴軫駕四禪之眇眇。泛八解之悠悠。 T2103_.52.0231c28: 若乃十號尊崇三逹靡礙。雖法身非有而常 T2103_.52.0231c29: 住在躬。能仁權迹四門。既非悟道之始假滅 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 [行番号:有/無] [返り点:無/有] [CITE] |