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廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 52 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 [行番号:有/無] [返り点:無/有] [CITE]
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: 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 [行番号:有/無] [返り点:無/有] [CITE] |