SAT DB

T2108_.52.0448a01: 意義在尊主崇上。遠存名體徴引老氏。同王
T2108_.52.0448a02: 侯於三大。以資生運通之道故宜重其神器。
T2108_.52.0448a03: 若推其本以尋其源。咸禀氣於兩儀。受形於
T2108_.52.0448a04: 父母。則以生生通運之道爲弘。資存日用之
T2108_.52.0448a05: 理爲大。故不宜受其徳而遺其禮。霑其惠而
T2108_.52.0448a06: 廢其敬。此檀越立意之所據。貧道亦不異於
T2108_.52.0448a07: 高懷。求之於佛教。以尋沙門之道。理則不然。
T2108_.52.0448a08: 何者佛經所明凡有二科。一者處俗弘教。二
T2108_.52.0448a09: 者出家修道。處俗則奉上之禮。尊親之敬。忠
T2108_.52.0448a10: 孝之義。表於經文。在三之訓彰乎聖典。斯與
T2108_.52.0448a11: 王制同命有若符契。此一條全是檀越所明。
T2108_.52.0448a12: 理不容異也。出家則是方外之賓。迹絶於物。
T2108_.52.0448a13: 其爲教也。達患累縁於有身。不存身以息患。
T2108_.52.0448a14: 知生生由於禀化。不順化以求宗。求宗不由
T2108_.52.0448a15: 於順化。故不重運通之資。息患不由於存
T2108_.52.0448a16: 身。故不貴厚生之益。此理之與世乖。道之與
T2108_.52.0448a17: 俗反者也。是故凡在出家。皆隱居以求其志。
T2108_.52.0448a18: 變俗以達其道。變俗服章不得與世典同禮。
T2108_.52.0448a19: 隱居則宜高尚其迹。夫然。故能拯溺族於沈
T2108_.52.0448a20: 流。拔幽根於重劫。遠通三乘之津。廣開天人
T2108_.52.0448a21: 之路。是故内乖天屬之重而不違其孝。外闕
T2108_.52.0448a22: 奉主之恭而不失其敬。若斯人者自誓始於
T2108_.52.0448a23: 落簪。立志成於暮歳。如令一夫全徳。則道
T2108_.52.0448a24: 洽六親澤流天下。雖不處王侯之位。固已協
T2108_.52.0448a25: 契皇極大庇生民矣。如此豈坐受其徳虚霑
T2108_.52.0448a26: 其惠。與夫尸祿之賢同其素飡者哉。檀越
T2108_.52.0448a27: 頃者。以有其服而無其人故。澄清簡練容而
T2108_.52.0448a28: 不雜。此命既宣。皆人百其誠。遂之彌深。非言
T2108_.52.0448a29: 所喩。若復開出處之迹。以弘方外之道。則虚
T2108_.52.0448b01: 襟者挹其遺風。漱流者味其餘津矣。若澄簡
T2108_.52.0448b02: 之後猶不允情。其中或眞僞相冐。涇渭未
T2108_.52.0448b03: 分。則可以道廢人。固不應以人廢道。以道廢
T2108_.52.0448b04: 人則宜去其服。以人廢道則宜存其禮。禮存
T2108_.52.0448b05: 則制教之旨可尋。跡廢則遂志之歡莫由。何
T2108_.52.0448b06: 以明其然。夫沙門服章法用。雖非六代之典。
T2108_.52.0448b07: 自是道家之殊俗。表之名器。名器相渉則事
T2108_.52.0448b08: 乖其本。事乖其本則禮失其用。是故愛夫禮
T2108_.52.0448b09: 者必不虧其名器。得之不可虧。亦有自來矣。
T2108_.52.0448b10: 夫遠遵古典者。猶存告朔之餼羊。餼羊猶可
T2108_.52.0448b11: 以存禮。豈況如來之法服耶。推此而言。雖無
T2108_.52.0448b12: 其道必宜存其禮。禮存則法可弘。法可弘則
T2108_.52.0448b13: 道可尋。此古今所同不易之大法也。又袈裟
T2108_.52.0448b14: 非朝宗之服。鉢盂非廊廟之器。軍國異容戎
T2108_.52.0448b15: 華不雜。剔髮毀形之人。忽厠諸侯之禮。則
T2108_.52.0448b16: 是異類相渉之像。亦竊所未安。檀越奇韻挺
T2108_.52.0448b17: 於弱年。風流邁於季俗。猶參究時賢以求其
T2108_.52.0448b18: 中。此而推之。必不以人廢言。貧道西垂之年。
T2108_.52.0448b19: 假日月以待盡。情之所惜豈存一己。苟吝所
T2108_.52.0448b20: 執。蓋欲令三寶中興於命世之運。明徳流芳
T2108_.52.0448b21: 於百代之下耳。若一旦行此佛教長淪。如來
T2108_.52.0448b22: 大法於茲泯滅。天人感歎道俗革心矣。貧道
T2108_.52.0448b23: 幽誠所期。復將安寄。縁眷遇之隆。故坦其
T2108_.52.0448b24: 所懷。執筆悲懣。不覺涕泗横流矣
T2108_.52.0448b25: 桓太尉重答遠法師書
T2108_.52.0448b26: 知以方外遺形故不貴爲生之益。求宗不由
T2108_.52.0448b27: 順化故不重運通之資。又云。内乖天屬之重
T2108_.52.0448b28: 而不違其孝。外闕奉主之恭而不失其敬。若
T2108_.52.0448b29: 如來言。理本無重。則無縁有致孝之情。事非
T2108_.52.0448c01: 資通。不應復有致恭之義。君親之情許其未
T2108_.52.0448c02: 盡。則情之所寄何爲絶之。夫累著在於心滯
T2108_.52.0448c03: 不由形敬。形敬蓋是心之所用耳。若乃在其
T2108_.52.0448c04: 本而縱以形敬。此復所未之喩。又云。佛教兩
T2108_.52.0448c05: 弘亦有處俗之教。或澤流天下道洽六親。固
T2108_.52.0448c06: 以協讃皇極而不虚霑其徳矣。夫佛教存行
T2108_.52.0448c07: 各以事應因縁有本必至無差者也。如此則
T2108_.52.0448c08: 爲道者。亦何能違之哉。是故釋迦之道。不能
T2108_.52.0448c09: 超白淨於津梁。雖未獲須陀。故是同國人所
T2108_.52.0448c10: 蒙耳。就如來言。此自有道深徳之功。固非今
T2108_.52.0448c11: 之所謂宜教者所可擬議也。來示未能共求
T2108_.52.0448c12: 其理。便大致慨然。故是未之喩也。想不惑
T2108_.52.0448c13: 留常之滯。而謬情理之用耳

T2108_.52.0448c14:

集沙門不應拜俗等事卷第一

故事上

T2108_.52.0448c15:
T2108_.52.0448c16:
T2108_.52.0448c17:
T2108_.52.0448c18: 集沙門不應拜俗等事卷第二
T2108_.52.0448c19: 弘福寺沙門釋彦悰纂録

T2108_.52.0448c20:

故事篇第一

下

T2108_.52.0448c21:

論　晋廬山遠公沙門不敬王者論一首

并序

T2108_.52.0448c22: 詔　僞楚桓玄許沙門不致禮詔一首

T2108_.52.0448c23:

啓　侍中卞嗣之等執沙門應敬奏四首

并桓
楚答

T2108_.52.0448c24:

三
首

T2108_.52.0448c25: 夏赫連勃勃令沙門致拜事一首
T2108_.52.0448c26: 事　宋孝武帝抑沙門致拜事一首
T2108_.52.0448c27: 齊武帝論沙門抗禮事一首

T2108_.52.0448c28:

隋煬帝勅沙門致拜事一首

＊并大興善寺
沙門明贍答

T2108_.52.0448c29: 論　洛濱翻經館沙門釋彦琮福田論一首

T2108_.52.0449a01:

并序

T2108_.52.0449a02:

晋廬山釋慧遠沙門不敬王者論一首

并序

T2108_.52.0449a03: 昔咸康中。庾將軍疑諸沙門抗禮萬乘。至元
T2108_.52.0449a04: 興中。桓太尉亦同此議。于時朝士名賢答者
T2108_.52.0449a05: 甚衆。雖言未悟時並互有其美徒。咸盡所懷
T2108_.52.0449a06: 而理蘊于情。遂令無上道服毀於塵俗。亮致
T2108_.52.0449a07: 之心屈乎人事。悲夫。斯乃交喪之所由。千載
T2108_.52.0449a08: 之否運。深懼大法之將淪。感前事之不忘。
T2108_.52.0449a09: 故著五篇究敍其意。豈曰淵 &MT03184;

之待晨露。蓋
T2108_.52.0449a10: 是申其罔極。亦庶後之君子崇敬佛教者。或
T2108_.52.0449a11: 詳而覽焉
T2108_.52.0449a12: 在家第一
T2108_.52.0449a13: 原夫佛教所明大要。以出處爲異。出家之人
T2108_.52.0449a14: 凡有四科。其弘通利物則功侔帝王。化兼治
T2108_.52.0449a15: 道。至於感俗悟時。亦無世不有。但所遇有行
T2108_.52.0449a16: 藏。故以廢興爲隱顯耳。其中可得論者。請略
T2108_.52.0449a17: 而言。在家奉法則是順化之民。情未變俗迹
T2108_.52.0449a18: 同方内。故有天屬之愛。奉主之禮。禮敬有本。
T2108_.52.0449a19: 遂因之而成教本其所因則功由在昔。是故
T2108_.52.0449a20: 因親以教愛。使民知有自然之恩。因嚴以教
T2108_.52.0449a21: 敬。使民知有自然之重。二者之來寔由冥應。
T2108_.52.0449a22: 應不在今則宜尋其本。故以罪對爲刑罰。使
T2108_.52.0449a23: 懼而後愼。以天堂爲爵賞。使悦而後動。此皆
T2108_.52.0449a24: 即其影響之報而明於教。以因順爲通而不
T2108_.52.0449a25: 革其自然也。何者夫厚身存生以有封爲滯
T2108_.52.0449a26: 累。根深因在我倒未忘。方將以情欲爲苑囿
T2108_.52.0449a27: 聲色爲遊觀。沈湎世樂不能自勉而特出。是
T2108_.52.0449a28: 故教之所檢以此爲崖。而不明其外耳。其外
T2108_.52.0449a29: 未明則大同於順化。故不可受其徳而遺其
T2108_.52.0449b01: 禮。霑其惠而廢其敬。是故悦釋迦之風者。輒
T2108_.52.0449b02: 先奉親而獻君。變俗投簪者。必待命而順
T2108_.52.0449b03: 動。若君親有疑。則退求其志以俟同悟。斯乃
T2108_.52.0449b04: 佛教之所以重資生助王化於治道者也。論
T2108_.52.0449b05: 者立言之旨。貎有所同。故位夫内外之分。
T2108_.52.0449b06: 以明在三之志。略敍經意宜寄所懷
T2108_.52.0449b07: 出家第二
T2108_.52.0449b08: 出家則是方外之賓。迹絶於物。其爲教也。達
T2108_.52.0449b09: 患累縁於有身。不存身以息患。知生生由於
T2108_.52.0449b10: 禀化。不順化以求宗。求宗不由於順化。順化
T2108_.52.0449b11: 則不重運通之資。息患不由於存身。存身則
T2108_.52.0449b12: 不貴厚生之益。此理之與形乖。道之與俗反
T2108_.52.0449b13: 者也。若斯人者自誓始於落簪。立志形乎變
T2108_.52.0449b14: 服。是故凡在出家。皆遯世以求其志。變俗
T2108_.52.0449b15: 以達其道。變俗則服章不得與世典同禮。遯
T2108_.52.0449b16: 世則宜須高尚其跡。夫然。故能拯溺俗於沈
T2108_.52.0449b17: 流。拔玄根於重劫。遠通三乘之津。廣開天人
T2108_.52.0449b18: 之路。如令一夫全徳。則道洽六親澤流天
T2108_.52.0449b19: 下。雖不處王侯之位。亦已協契皇極在宥生
T2108_.52.0449b20: 民矣。是故内乖天屬之重而不違其孝。外闕
T2108_.52.0449b21: 奉主之恭而不失其敬。從此而觀。故知越化
T2108_.52.0449b22: 表以求宗。則理深而義篤。照泰息以語仁。則
T2108_.52.0449b23: 功末而惠淺。若然者雖將面冥山而旋歩。猶
T2108_.52.0449b24: 或恥聞其風。豈況與夫順化之民尸祿之賢。
T2108_.52.0449b25: 同其孝敬者哉
T2108_.52.0449b26: 求宗不順化第三
T2108_.52.0449b27: 問曰。尋夫老氏之意。天地以得一爲大。王侯
T2108_.52.0449b28: 以體順爲尊。得一故爲萬化之本。體順故有
T2108_.52.0449b29: 運通之功。然則明宗必存乎體極。求極必由
T2108_.52.0449c01: 於順化。是故先賢以爲美談。衆論所不能
T2108_.52.0449c02: 異。夫衆論者則義無所取。而云不順化何耶。
T2108_.52.0449c03: 答曰。凡在有方同禀生於大化。雖群品萬殊
T2108_.52.0449c04: 精麁異貫。統極而言。唯有靈與無靈耳。有靈
T2108_.52.0449c05: 則有情於化。無靈則無情於化。無情於化化
T2108_.52.0449c06: 畢而生。盡生不由情故形朽而化滅。有情於
T2108_.52.0449c07: 化感物而動。動必以情故其生不絶。其生不
T2108_.52.0449c08: 絶。則其化彌廣而形彌積。情彌滯而累彌深。
T2108_.52.0449c09: 其爲患也。焉可勝言哉。是故經稱。泥洹不變
T2108_.52.0449c10: 以化盡爲宅。三界流動以罪苦爲場。化盡則
T2108_.52.0449c11: 因縁永息。流動則受苦無窮。何以明其然。夫
T2108_.52.0449c12: 生以形爲桎梏。而生由化有化以情感。則神
T2108_.52.0449c13: 滯其本而智昏其照。介然有封。則所存唯已
T2108_.52.0449c14: 所渉唯動。於是靈轡失御生塗日開。方隨貪
T2108_.52.0449c15: 愛於長流。豈一受而已哉。是故反本求宗者。
T2108_.52.0449c16: 不以生累其神。超落塵封者。不以情累其生。
T2108_.52.0449c17: 不以情累其生則生可滅。不以生累其神則
T2108_.52.0449c18: 神可冥。冥神絶境。故謂之泥洹。泥洹之名豈
T2108_.52.0449c19: 虚稱也哉。請推而實之。天地雖以生生爲大。
T2108_.52.0449c20: 而未能令生者不化。王侯雖以存存爲功。未
T2108_.52.0449c21: 能令存者無患。是故前論云。達患累縁於有
T2108_.52.0449c22: 身。不存身以息患。知生生由於禀化。不順化
T2108_.52.0449c23: 以求宗。義存於此。義存於此。斯沙門之所以
T2108_.52.0449c24: 抗禮萬乘高尚其事。不爵王侯而霑其惠者
T2108_.52.0449c25: 也
T2108_.52.0449c26: 體極不兼應第四
T2108_.52.0449c27: 問曰。歴觀前史。上皇已來。在位居宗者。未始
T2108_.52.0449c28: 異其原本。本不可二。是故百代同典咸一其
T2108_.52.0449c29: 統。所謂唯天爲大。唯堯則之。如此則非智有
T2108_.52.0450a01: 所不照。自無外可照。非照有所不盡。自無理
T2108_.52.0450a02: 可盡。以此推視聽之外。廓無所寄。理無所
T2108_.52.0450a03: 寄。則宗可明。今諸沙門不悟文表之意。而惑
T2108_.52.0450a04: 教表之文。其爲謬也。固已全矣。若復顯然
T2108_.52.0450a05: 有驗。此乃希世之聞
T2108_.52.0450a06: 答曰。夫幽宗曠邈神道精微。可以理尋。難以
T2108_.52.0450a07: 事詰。既渉乎教則以因時爲檢。雖應世之具
T2108_.52.0450a08: 優劣萬差。至於曲成在用感。即民心而通其
T2108_.52.0450a09: 分。分至則止其智之所不知。而不開其外者
T2108_.52.0450a10: 也。若然則非體極者之所不兼。兼之者不可
T2108_.52.0450a11: 並御耳。是以古之語大道者。五變而形名可
T2108_.52.0450a12: 擧。九變而賞罰可言。此但方内之階差。而猶
T2108_.52.0450a13: 不可頓設。況其外者乎。請復推而廣之。以遠
T2108_.52.0450a14: 其類。六合之外存而不論者。非不可論。論之
T2108_.52.0450a15: 或乖。六合之内論而不辯者。非不可辯。辯之
T2108_.52.0450a16: 或疑。春秋經世先王之志。辯而不議者。非不
T2108_.52.0450a17: 可議。議之惑亂。此三者皆即其身耳目之所
T2108_.52.0450a18: 不至。以爲關鍵。而不開視聽之外者也。因此
T2108_.52.0450a19: 而求聖人之意。則内外之道可合而明矣。常
T2108_.52.0450a20: 以爲道法之與名教。如來之與堯孔。發致雖
T2108_.52.0450a21: 殊潜相影響。出處誠異終期則同。詳而辯之
T2108_.52.0450a22: 指歸可見。理或有先合而後乖。有先乖而後
T2108_.52.0450a23: 合。先合而後乖者。諸佛如來則其人也。先乖
T2108_.52.0450a24: 而後合者。歴代君王未體極之主。斯其流也。
T2108_.52.0450a25: 何以明之。經云。佛有自然神妙之法。化物以
T2108_.52.0450a26: 權廣隨所入。或爲靈仙轉輪聖王。或爲卿相
T2108_.52.0450a27: 國師道士。若此之倫在所變現。諸王君子莫
T2108_.52.0450a28: 知爲誰。此所謂合而後乖者也。或有始創大
T2108_.52.0450a29: 業而功化未就。迹有參差。故所受不同。或期
T2108_.52.0450b01: 功於身後。或顯應於當年。聖王師之而成教
T2108_.52.0450b02: 者。亦不可稱算。雖援引無方。必歸塗有會。此
T2108_.52.0450b03: 所謂乖而後合者也。若令乖而後合。則擬歩
T2108_.52.0450b04: 通塗者。必不自崖於一撿。若令合而後乖。
T2108_.52.0450b05: 則釋迦之與堯孔歸致不殊。斷可知矣。是故
T2108_.52.0450b06: 自乖而求其合。則知理會之必同自。合而求
T2108_.52.0450b07: 其乖則悟體極之多方。但見形者之所不兼。
T2108_.52.0450b08: 故惑衆塗而駭其異耳。因茲而觀。天地之道
T2108_.52.0450b09: 功盡於運化。帝王之徳理極於順通。若以對
T2108_.52.0450b10: 夫獨絶之教不變之宗。固不得同年而語其
T2108_.52.0450b11: 優劣。亦已明矣
T2108_.52.0450b12: 神不滅第五
T2108_.52.0450b13: 問曰。論旨以化盡爲至極。故造極者。必違化
T2108_.52.0450b14: 而求宗。求宗不由於順化。是以引歴代君王。
T2108_.52.0450b15: 使同之佛教。令體極之至以權居統。此雅論
T2108_.52.0450b16: 之所託。自必於大通者也。求之實當理則不
T2108_.52.0450b17: 然。何者夫禀氣極於一生。生盡則消液而同
T2108_.52.0450b18: 無。神雖妙物。故是陰陽之化耳。既化而爲生。
T2108_.52.0450b19: 又化而爲死。既聚而爲始。又散而爲終。因此
T2108_.52.0450b20: 而推。固知神形倶化原無異統。精麁一氣始
T2108_.52.0450b21: 終同宅。宅全則氣聚而有靈。宅毀則氣散而
T2108_.52.0450b22: 照滅。散則反所受於大本。滅則復歸於無物。
T2108_.52.0450b23: 反覆終始窮皆自然之數耳。孰爲之哉。若全
T2108_.52.0450b24: 本則異氣。數合則同化。 &MT02316;

爲神之處形。猶火
T2108_.52.0450b25: 之在木。其生必並其毀必滅。形離則神散而
T2108_.52.0450b26: 罔寄。木朽則火寂而靡託。理之然矣。假使同
T2108_.52.0450b27: 異之分昧而難明。有無之説必存乎聚散。聚
T2108_.52.0450b28: 散。氣變之總名。萬化之生滅。故莊子曰。人之
T2108_.52.0450b29: 生氣之聚。聚則爲生。散則爲死。生爲彼徒
T2108_.52.0450c01: 苦。吾又何患。古之善言道者。必有以得之。
T2108_.52.0450c02: 若異然邪。至理極於一生。生盡不化義可尋
T2108_.52.0450c03: 也
T2108_.52.0450c04: 答曰。夫神者何耶。精極而爲靈者也。精極
T2108_.52.0450c05: 則非卦象之所圖。故聖人以妙物而爲言。雖
T2108_.52.0450c06: 有上智猶不能定其體状窮其幽致而談者。
T2108_.52.0450c07: 以常識生疑多同自亂。其爲誣也。亦已深矣。
T2108_.52.0450c08: 將言之是乃言夫不可言。今於不可之中。復
T2108_.52.0450c09: 相與而依俙。神也者圓應無主妙盡無名。感
T2108_.52.0450c10: 物而動。假數而行。感物而非物。故物化而不
T2108_.52.0450c11: 滅。假數而非數。故數盡而不窮。有情則可以
T2108_.52.0450c12: 物感。有識則可以數求。數有精麁故。其性各
T2108_.52.0450c13: 異。智有明暗故。其照不同。推此而論。則知化
T2108_.52.0450c14: 以情感神以化傳。情爲化之母。神爲情之根。
T2108_.52.0450c15: 情有會物之道。神有冥移之功。但悟徹者反
T2108_.52.0450c16: 本。惑理者逐物耳。古之論道者。亦未有所同。
T2108_.52.0450c17: 請引而明之。莊子發玄音於太宗曰。大塊勞
T2108_.52.0450c18: 我以生息我以死。又以生爲人羈死爲反眞。
T2108_.52.0450c19: 此所謂知生爲大患。以無生爲反本者也。文
T2108_.52.0450c20: 子稱黄帝之言曰。形有靡而神不化。以不化
T2108_.52.0450c21: 乘化。其變無窮。莊子亦云。特犯人之形而猶
T2108_.52.0450c22: 喜若人之形。萬化而未始有極。此所謂知生
T2108_.52.0450c23: 不盡於一化。方逐物而不反者也。二子之論
T2108_.52.0450c24: 雖未究其實。亦嘗傍宗而有聞焉。論者不尋
T2108_.52.0450c25: 方生方死之説。而或聚散於一化。不思神道
T2108_.52.0450c26: 有妙物之靈。而謂精麁同盡。不亦悲乎。火木
T2108_.52.0450c27: 之喩原自聖兼。失其流統。故幽興莫尋。微言
T2108_.52.0450c28: 遂淪於常教。令談者資之以成疑。向使時無
T2108_.52.0450c29: 悟宗之匠。則不知有先覺之明。冥傳之巧沒
T2108_.52.0451a01: 世靡聞。何者夫情數相感其化無端。因縁密
T2108_.52.0451a02: 構潜相傳寫。自非達觀孰識其變。請爲論者
T2108_.52.0451a03: 驗之以實。火之傳於薪。猶神之傳於形。火之
T2108_.52.0451a04: 傳異薪。猶神之傳異形。前薪非後薪。則知指
T2108_.52.0451a05: 窮之術妙。前形非後形。則悟情數之感深。惑
T2108_.52.0451a06: 者見形朽於一生。便以爲神情倶喪。猶覩火
T2108_.52.0451a07: 窮於一木。謂終期都盡耳。此曲從養生之談。
T2108_.52.0451a08: 非遠尋其類者也。就如來論。假令神形倶化
T2108_.52.0451a09: 始自天本愚智資生同禀所受問所受之於
T2108_.52.0451a10: 形耶。爲受之於神耶。若受之於形。凡在有形
T2108_.52.0451a11: 皆化而爲神矣。若受之於神。是爲以神傳神。
T2108_.52.0451a12: 則丹朱與帝堯齊聖。重華與瞽叟等靈。其可
T2108_.52.0451a13: 然乎。其可然乎。如其不可。固知冥縁之構著
T2108_.52.0451a14: 於在昔。明暗之分定於形初。雖靈鈞善運。猶
T2108_.52.0451a15: 不能變性之自然。況降茲已還乎。驗之以理
T2108_.52.0451a16: 則微言而有徴。効之以事則無惑於大通」
T2108_.52.0451a17: 論成。後有退居之賓。歩朗月而宵遊。相與
T2108_.52.0451a18: 共集法堂。因而問曰。敬尋雅論大歸可見。殆
T2108_.52.0451a19: 無所聞。一日試重研究。蓋所未盡亦少許處
T2108_.52.0451a20: 耳。意以爲沙門徳式。是變俗之殊制。道家之
T2108_.52.0451a21: 名器。施於君親固宜略於形敬。今所疑者。謂
T2108_.52.0451a22: 甫創難就之業。遠期化表之功。潜澤無現法
T2108_.52.0451a23: 之効。來報玄而未應。乃令王公獻供信士屈
T2108_.52.0451a24: 體。得無坐受其徳陷乎。早計之累虚霑其惠。
T2108_.52.0451a25: 同夫素餐之譏耶。主人良久乃應曰。請爲諸
T2108_.52.0451a26: 賢近取其類。有人於此。奉宣時命遠通殊方
T2108_.52.0451a27: 九譯之俗。問王者當資以餱糧錫以輿服不。
T2108_.52.0451a28: 答曰然。主人曰。類可尋矣。夫稱沙門者何耶。
T2108_.52.0451a29: 謂其能發蒙俗之幽昏。啓化表之玄路。方將
T2108_.52.0451b01: 以兼忘之道。與天下同往。使希高者挹其遺
T2108_.52.0451b02: 風。漱流者味其餘津。若然雖大業未就。觀其
T2108_.52.0451b03: 超歩之跡。所悟固以弘矣。然且袈裟非朝宗
T2108_.52.0451b04: 之服。鉢盂非廊廟之器。沙門塵外之人。不應
T2108_.52.0451b05: 致敬王者。然則運通之功。資存之益。尚未酬
T2108_.52.0451b06: 其始誓之心。況答三業之勞乎。又斯人者形
T2108_.52.0451b07: 雖有待情無近寄。視夫四事之供。若鷦蚊之
T2108_.52.0451b08: 過乎其前者耳。濡沫之惠復焉足語哉。衆賓
T2108_.52.0451b09: 於是始悟冥塗以開 &T050610;

爲功。息心以淨畢爲
T2108_.52.0451b10: 道。乃欣然怡襟詠言而退
T2108_.52.0451b11: 桓楚許沙門不致禮詔一首
T2108_.52.0451b12: 桓楚得廬山遠公書及論。以＊太亨二年十
T2108_.52.0451b13: 二月三日。乃下詔停沙門致敬事。詔曰。門下
T2108_.52.0451b14: 佛法宏誕所未能了。推其篤至之情故。寧與
T2108_.52.0451b15: 其敬耳。今事既在己苟所不了。且當寧從其
T2108_.52.0451b16: 略。諸人勿復使禮也。便皆使聞知

T2108_.52.0451b17:

侍中卞嗣之等執沙門應致敬啓四首

并桓楚

T2108_.52.0451b18:

答三首

T2108_.52.0451b19: 初啓　侍中臣嗣之。給事黄門侍郎臣袁恪
T2108_.52.0451b20: 之等言。詔書如右。神道冥昧聖詔幽遠　陛
T2108_.52.0451b21: 下所弘者大爰逮道人奉佛者耳。率土之民
T2108_.52.0451b22: 莫非王臣。而以向化法服。便抗禮萬乘之主。
T2108_.52.0451b23: 愚情所未安。拜起之禮豈虧其道。尊卑大倫
T2108_.52.0451b24: 不宜都廢。若許其名教之外闕其拜敬之儀
T2108_.52.0451b25: 者。請一斷引見啓可紀識。謹啓
T2108_.52.0451b26: 桓玄一報曰。何縁 &MT02316;

。便宜奉詔
T2108_.52.0451b27: 二啓　侍中臣嗣之等啓事重被明詔。崇沖
T2108_.52.0451b28: 挹之至。履謙光之道。愚情眷眷竊有未安。治
T2108_.52.0451b29: 道雖殊理至同歸。尊親法教不乖老子。稱四
T2108_.52.0451c01: 大者。其尊一也。沙門所乘雖異跡不超世。豈
T2108_.52.0451c02: 得不同乎天民。陛下誠欲弘之於上。然卑高
T2108_.52.0451c03: 之禮經治之典。愚謂宜俯順群心永爲來式。
T2108_.52.0451c04: 請如前啓。謹啓
T2108_.52.0451c05: 桓玄二報曰。置之使自己亦是兼愛九流。各
T2108_.52.0451c06: 遂其道也
T2108_.52.0451c07: 三啓　侍中祭酒臣嗣之言。重被詔如右
T2108_.52.0451c08: 陛下至得圓虚使吹萬自己。九流各殉其
T2108_.52.0451c09: 美。顯昧並極其致。靈澤幽流無思不懷。群方
T2108_.52.0451c10: 所以資通。天人所以交暢。臣聞。佛教以神慧
T2108_.52.0451c11: 爲本。道達爲功。自斯以還蓋是斂麁之用
T2108_.52.0451c12: 耳。神理緬邈。求之於自形。而上者虔肅拜起
T2108_.52.0451c13: 無虧於持戒。若行道不失其爲恭王法齊敬
T2108_.52.0451c14: 於率土。道憲兼隆内外咸得矣。臣前受外任。
T2108_.52.0451c15: 聽承疏短。乃不知去春已有明論。近在直被
T2108_.52.0451c16: 詔。便率其愚情不懼允合還此方見斯事。屡
T2108_.52.0451c17: 經神筆。宗致悠邈理析微遠。非臣駑鈍所能
T2108_.52.0451c18: 撃讃。沙門禮已行之前代。今大明既昇道化
T2108_.52.0451c19: 無外。經國大倫不可有闕。請如先所啓。攝外
T2108_.52.0451c20: 施行。謹啓
T2108_.52.0451c21: 桓玄三報曰。自有内外兼弘者。何其於用前
T2108_.52.0451c22: 代理。卿區區惜此。更非讃其道也
T2108_.52.0451c23: 四啓　侍中祭酒臣嗣之言。重奉詔。自有内
T2108_.52.0451c24: 外兼弘者。聖旨淵通道冠百王。伏讀仰歎所
T2108_.52.0451c25: 愚淺所逮。尊主祇法臣下之節。是以拳拳頻
T2108_.52.0451c26: 執所守。明詔超邈遠略常均。臣暗短不達。追
T2108_.52.0451c27: 用愧悚。輒奉詔付外宣攝遵承。謹啓。永始元
T2108_.52.0451c28: 年十二月二十四日上
T2108_.52.0451c29: 宋孝武帝抑沙門致拜事一首
T2108_.52.0452a01: 宋孝武。大明六年九月。有司奏曰。臣聞。邃拱
T2108_.52.0452a02: 凝居非期宏峻。拳跪盤伏豈止敬恭。將以照
T2108_.52.0452a03: 張四維締制八宇。故雖儒法支泒名墨條分。
T2108_.52.0452a04: 至於崇親嚴上厥繇靡爽。惟浮圖爲教遏自
T2108_.52.0452a05: 龍埠。反經提傳訓遐事遠。諫生鎣識恒俗稱
T2108_.52.0452a06: 難。宗旨緬邈微言淪隔。拘文蔽道在未彌
T2108_.52.0452a07: 扇。遂迺凌越典度偃倨尊戚。失隨方之眇
T2108_.52.0452a08: 迹。迷襲化之淵義。夫佛法以謙儉自拘忠虔
T2108_.52.0452a09: 爲道。不輕比丘逢人必拜。目連桑門遇長則
T2108_.52.0452a10: 禮。寧有屈膝四輩而間禮二親。稽首耆臘而
T2108_.52.0452a11: 直骸萬乘者哉。故咸康創議元興載述。而事
T2108_.52.0452a12: 屈偏黨道挫餘分。今鴻源遙洗群流仰鏡。萬
T2108_.52.0452a13: 仙賮寶百神聳職。而畿輦之内含弗臣之甿。
T2108_.52.0452a14: 階席之間延抗禮之客。懼非所以澄一風範
T2108_.52.0452a15: 詳示景則者也。臣等參議。以爲沙門接見皆
T2108_.52.0452a16: 當盡禮。虔敬之容依其本制。則朝徽有序。乘
T2108_.52.0452a17: 方兼遂矣。帝從之
T2108_.52.0452a18: 釋彦悰曰。孝武傳云。帝即位二三年間。方逞
T2108_.52.0452a19: 其欲。拒諫足以敗徳。令天下失望。有世祖
T2108_.52.0452a20: 才明而少以禮度自蕭若思。武皇之節儉追
T2108_.52.0452a21: 太祖之寛恕。則漢之文景曾何足云。從大明
T2108_.52.0452a22: 六年至景明元年。凡四載令拜國主而僧竟
T2108_.52.0452a23: 不行。豈非理勃天常固使綸言徒設耶
T2108_.52.0452a24: 夏赫連勃勃令沙門致拜事一首
T2108_.52.0452a25: 晋恭帝元熙中赫連勃勃據夏州。略二秦之
T2108_.52.0452a26: 地。行五刑之虐。便言佛佛。謂已是人中之
T2108_.52.0452a27: 佛。堪受僧禮。乃畫佛像披於背上。令沙門禮
T2108_.52.0452a28: 像即爲拜我。後爲震死。葬後復震。出屍題爲
T2108_.52.0452a29: 無道之字。尋爲北代所呑。爲天下笑焉
T2108_.52.0452b01: 齊武帝論沙門抗禮事一首
T2108_.52.0452b02: 齊武帝。大明中勅定林上寺僧法獻。長干寺
T2108_.52.0452b03: 僧玄暢。於三呉沙簡僧尼。時暢獻二僧皆少
T2108_.52.0452b04: 習律檢。不競當世。與武帝共語。毎稱名而不
T2108_.52.0452b05: 坐。後中興僧鍾於乾和殿見帝。帝問。鍾如宜
T2108_.52.0452b06: 鍾。答貧道比苦氣。帝嫌之。迺問尚書王儉。北
T2108_.52.0452b07: 地沙門與王共語。何所稱又正殿坐不。儉答。
T2108_.52.0452b08: 漢魏佛法未是大興。不見記傳。自僞國稍盛
T2108_.52.0452b09: 皆稱貧道亦預坐。及晋初亦然。中代有庾冰
T2108_.52.0452b10: 桓玄等。欲使沙門盡敬。朝議紛紜事皆休寢。
T2108_.52.0452b11: 宋之中朝亦頗令致禮。而尋竟不行。自爾迄
T2108_.52.0452b12: 今。多預坐而稱貧道。帝曰。暢獻二僧道業如
T2108_.52.0452b13: 此。尚自稱名。況復餘者。挹拜則太甚稱名
T2108_.52.0452b14: 亦無嫌。自爾沙門皆稱名於帝王。自暢獻始
T2108_.52.0452b15: 也

T2108_.52.0452b16:

隋煬帝勅沙門致拜事一首

并興善寺沙門明贍

T2108_.52.0452b17:

答

T2108_.52.0452b18: 隋煬帝。大業中改革前政。令沙門拜帝及諸
T2108_.52.0452b19: 官長等。懸之雜令。至五年南郊謁帝。大張文
T2108_.52.0452b20: 物廣位群僚。于時佛道二衆依前跱立。有勅
T2108_.52.0452b21: 云。條式久行。何因不拜。黄老士女聞便致禮。
T2108_.52.0452b22: 唯僧尼儼然。時興善寺沙門明＊贍答帝曰。僧
T2108_.52.0452b23: 等據佛戒。不合禮俗。帝曰。宋武之時僧何致
T2108_.52.0452b24: 拜。＊贍曰。宋武狂勃。不拜便有嚴誅。陛下有
T2108_.52.0452b25: 道。不拜不懼顯戮。帝令問對。僧尼遂散。＊贍
T2108_.52.0452b26: 明旦至闕重參有司。募敢死者對詔謝過。内
T2108_.52.0452b27: 史爲通昨不拜之罪。帝夷然不述。乃盡京僧
T2108_.52.0452b28: 尼設齋。人別施錢帛。後帝至西郊。顧謂蘇威
T2108_.52.0452b29: 曰。朕謂京師無僧。昨南郊中亦有人焉。拜事
T2108_.52.0452c01: 因寢

T2108_.52.0452c02:

洛濱翻經館沙門釋彦琮福田論一首

并序

T2108_.52.0452c03: 昔在東晋太尉桓玄議。令沙門敬於王者。廬
T2108_.52.0452c04: 山法師高名碩徳。傷智幢之欲屈。憂戒寶之
T2108_.52.0452c05: 將沈。乃作沙門不敬王者論。論不設敬之儀。
T2108_.52.0452c06: 當時遂寢。然以緝詞隱密援例杳深。後學披
T2108_.52.0452c07: 覽難見文意。聊因暇日輒復申敍。更號福田
T2108_.52.0452c08: 論云
T2108_.52.0452c09: 忽有嘉客來自遠方。遙附桓氏重述前議。主
T2108_.52.0452c10: 人正念久之。抗聲應曰。客似未聞福田之要。
T2108_.52.0452c11: 吾今相爲論之。夫云福田者何也。三寶之謂
T2108_.52.0452c12: 也。功成妙智道登圓覺。佛也。玄理幽寂正教
T2108_.52.0452c13: 精誠。法也。禁戒守眞威儀出俗。僧也。皆是四
T2108_.52.0452c14: 生導首六趣舟航。高越天人重踰金石。譬乎
T2108_.52.0452c15: 珍寶劣相擬議。佛以法主標尊。法以佛師居
T2108_.52.0452c16: 本。僧爲弟子崇是佛法。可謂尊卑同位本末
T2108_.52.0452c17: 共門。語事三種論體一致。處五十之載。弘八
T2108_.52.0452c18: 萬之典。所説指歸唯此至極。寢聲滅影。盡雙
T2108_.52.0452c19: 林之運。刻檀書葉。留一化之軌。聖賢間起
T2108_.52.0452c20: 禀學相承。和合爲群住持是寄。金人照於漢
T2108_.52.0452c21: 殿。像法通於洛浦。並宗先覺倶襲舊章。圖方
T2108_.52.0452c22: 外以發心。棄世間而立徳。官榮無以動其意。
T2108_.52.0452c23: 親屬莫能累其報。衣則裁於壞色。髮則落
T2108_.52.0452c24: 於毀容。不戴冠而作儀。豈束帶而爲飾。上天
T2108_.52.0452c25: 之帝猶恒設禮。下土之王固當致敬。有經有
T2108_.52.0452c26: 律斯法未殊。若古若今其道無滯。推帝王之
T2108_.52.0452c27: 重。亞神祇之大。八荒欽徳四海歸仁。僧尼朝
T2108_.52.0452c28: 拜非所聞也。如懷異旨請陳雅見
T2108_.52.0452c29: 客曰。周易云。天地之大徳曰生。聖人之大寶
T2108_.52.0453a01: 曰位。老子云。域中有四大。王居一焉。竊以。
T2108_.52.0453a02: 莫非王土。建之以國。莫非王臣。繋之以主。則
T2108_.52.0453a03: 天法地覆載兆民。方春比夏生長萬物。照以
T2108_.52.0453a04: 日月之光。潤以雲雨之氣。六合則咸宗如海。
T2108_.52.0453a05: 百姓則共仰如辰。戎夷革面馬牛迴首。蛇尚
T2108_.52.0453a06: 荷於隋侯。魚猶感於漢帝。豈有免其編戸假
T2108_.52.0453a07: 其法門忘度脱之寛仁。遺供養之弘造。高大
T2108_.52.0453a08: 自許卑恭頓廢。譬諸禽獸將何別乎。必若能
T2108_.52.0453a09: 獲神通得成聖果。道被天下理在言外。然今
T2108_.52.0453a10: 空事剔除尚増三毒。虚改服飾猶染六塵。戒
T2108_.52.0453a11: 忍弗修定智無取。有乖明誨不異凡俗。詎應
T2108_.52.0453a12: 恃宣讀之勞而抗禮萬乘。藉形容之別而闕
T2108_.52.0453a13: 敬一人。昔比丘接足於居士。菩薩稽首於慢
T2108_.52.0453a14: 衆。斯文復彰其趣。安在如以權道難沿佛性
T2108_.52.0453a15: 可尊。況是君論云。非神降伯陽開萬齡之
T2108_.52.0453a16: 範。仲尼敷百王之則。至於謁拜必遵朝典。
T2108_.52.0453a17: 猶有沙門敢爲凌慢。此而可忍。孰可容乎。
T2108_.52.0453a18: 弊風難革惡流易久。不遇明皇誰能刊正。忽
T2108_.52.0453a19: 起非常之變。多招無信之譏。至言有憑。幸垂
T2108_.52.0453a20: 詳覽
T2108_.52.0453a21: 主人曰。吾所立者内也。子所難者外也。内則
T2108_.52.0453a22: 通於法理。外則局於人事。相望懸絶詎可同
T2108_.52.0453a23: 年。斯謂學而未該聞而不洽。子之所惑吾當
T2108_.52.0453a24: 爲辯。試擧其要總有七條。無徳不報一也。無
T2108_.52.0453a25: 善不攝二也。方便無礙三也。寂滅無榮四也。
T2108_.52.0453a26: 儀不可越五也。服不可亂六也。因不可忘七
T2108_.52.0453a27: 也。初之四條對酬難意。後之三條引出成式。
T2108_.52.0453a28: 吾聞天不言而四時行。王不言而萬國治。帝
T2108_.52.0453a29: 有何力民無能名。成而不居爲而不恃。斯乃
T2108_.52.0453b01: 先王之盡善。大人之至徳。同霑庶類齋預率
T2108_.52.0453b02: 賓。幸殊草木差非蟲鳥。戴圓履方俯仰懷惠。
T2108_.52.0453b03: 食粟飮水飽滿銜澤。況復矜許出家慈聽入
T2108_.52.0453b04: 道。斷麁業於已往。祈妙果於將來。既蒙重
T2108_.52.0453b05: 恩還思厚答。方憑萬善之益。豈在一身之敬。
T2108_.52.0453b06: 追以善答稱報乃深。微以身敬收利蓋淺。
T2108_.52.0453b07: 良由僧失軌儀俗減餘慶。僧不拜俗佛已明
T2108_.52.0453b08: 言。若知可信理當遵立。如謂難依事應除廢。
T2108_.52.0453b09: 何容崇之欲求其福。卑之復責其禮。即令從
T2108_.52.0453b10: 禮便同其俗。猶云請福未見其潤。此則存而
T2108_.52.0453b11: 似棄僧而類民。非白非黒無所名也。是謂第
T2108_.52.0453b12: 一無徳不報。法既漸衰人亦稍末。罕有其聖。
T2108_.52.0453b13: 誠如所言。雖處凡流仍持忍鎧。縱虧戒學尚
T2108_.52.0453b14: 談智典。如塔之貴似佛之尊。歸之則善生。毀
T2108_.52.0453b15: 之則罪積。猛心始發。割愛難而能捨。弘願終
T2108_.52.0453b16: 期。成覺迥而能趣。斯故剔髮之辰天魔遙
T2108_.52.0453b17: 慴。染衣之日帝釋遠懽。妓女聊披無漏遂
T2108_.52.0453b18: 滿。醉人暫剪有縁即結。龍子頼而息驚。象王
T2108_.52.0453b19: 見而止怖。威靈斯在儀服是因。幼未受具對
T2108_.52.0453b20: 揚佛旨。小不可輕光顯僧力。波離既度釋子
T2108_.52.0453b21: 伏心。尼陀亦歸匿王屈意。乃知若老若少可
T2108_.52.0453b22: 師者法。無賤無豪所存者道。然賢愚之際默
T2108_.52.0453b23: 語之間。生熟相似去取非易。肉眼分別恐不
T2108_.52.0453b24: 逢實。信心平等或有値眞。纔滿四人即成一
T2108_.52.0453b25: 衆。僧既弘納佛亦通在。食看沸水之異。方遣
T2108_.52.0453b26: 施僧。衣見織金之奇。乃令奉衆。僧之威徳不
T2108_.52.0453b27: 亦大矣。足可以號良田之最爲聖教之宗。是
T2108_.52.0453b28: 謂第二無善不攝。若論淨名之功早昇雲地。
T2108_.52.0453b29: 臥疾之意本超世境。久行神足咸歎辯才。新
T2108_.52.0453c01: 學頂禮誠謝法施。事是權宜式非常准。隨時
T2108_.52.0453c02: 暫變其例乃多。別有空藏弗恭如來無責。沙
T2108_.52.0453c03: 彌志願和上推奉。一往直觀悉可驚怪。再尋
T2108_.52.0453c04: 釋典莫匪通塗。不輕大士獨興高跡。驚彼上
T2108_.52.0453c05: 慢之流。設茲下心之拜。偏行一道直用至誠。
T2108_.52.0453c06: 既非三慧詎是恒式。因機作法足爲希有。假
T2108_.52.0453c07: 弘教化難著律儀。大聖發二智之明。制五篇
T2108_.52.0453c08: 之約。廢其爵齒存其戒夏。始終通訓利鈍齊
T2108_.52.0453c09: 仰。耆幼有序先後無雜。未以一士別業。而令
T2108_.52.0453c10: 七衆普行。不然之理分明可見。昔妻死歌而
T2108_.52.0453c11: 鼓盆。身葬瀛而 &MT02348;

土。此亦匹夫之節。豈概
T2108_.52.0453c12: 明王之制乎。況復覺典沖邃聖言幽密。局
T2108_.52.0453c13: 執一邊殊乖四辯。是謂第三方便無礎。且復
T2108_.52.0453c14: 周之柱史久牽王役。魯之司冠已居國宰。宗
T2108_.52.0453c15: 歸道徳始曰無名。訓在詩書終云不作。祖述
T2108_.52.0453c16: 堯舜憲章文武。鞠躬恭敬非此而誰。巣許之
T2108_.52.0453c17: 風望古仍邁。夷齊之操擬今尚迫焉似高攀
T2108_.52.0453c18: 十力遠度四流。厭斯有爲之苦。欣彼無餘之
T2108_.52.0453c19: 滅。不繋慮於公庭。未流情於王事。自然解脱。
T2108_.52.0453c20: 固異儒老之儔矣。是謂第四寂滅無榮。至如
T2108_.52.0453c21: 祭祀鬼神望秩川嶽。國容盛典書契美談。神
T2108_.52.0453c22: 輩爲王所敬。僧猶莫致於禮。僧衆爲神所禮。
T2108_.52.0453c23: 王寧反受於敬。上下參差翻違正法。衣裳顛
T2108_.52.0453c24: 倒何足相方。令神擁護之來。在僧祈請之至。
T2108_.52.0453c25: 會關呪力竟無拜理。是謂第五儀不可越。本
T2108_.52.0453c26: 皇王之奮起。必眞人之託生。上徳雖祕於淨
T2108_.52.0453c27: 心。外像仍標於俗状。是以道彰緇服則情勤
T2108_.52.0453c28: 宜猛業隱玄門則形恭應絶。求之故實備有前
T2108_.52.0453c29: 聞。國主頻婆父王淨飯。昔之斯等咸已克聖。
T2108_.52.0454a01: 專修信順毎事歸依。縱見凡僧還想崇佛。不
T2108_.52.0454a02: 以跪親爲孝。許非不孝之罪。不以拜君爲敬。
T2108_.52.0454a03: 豈是不敬之愆。所法自殊所篤已別。體無混
T2108_.52.0454a04: 雜制從於此。是謂第六服不可亂。謹案多羅
T2108_.52.0454a05: 妙典釋迦眞説。乃云。居刹利而稱尊。藉般若
T2108_.52.0454a06: 而爲護。四信不壞十善無虧。奉佛事僧積功
T2108_.52.0454a07: 累徳。然後日精月像之降。赤光白氣之感。
T2108_.52.0454a08: 金輪既轉珠寶復懸。膺天順民御圖握鏡。始
T2108_.52.0454a09: 開五常之術。終弘八政之道。亦宜覆觀宿命
T2108_.52.0454a10: 追憶本因。敬佛教而崇僧寶。益戒香而増慧
T2108_.52.0454a11: 力。自可天基轉高。比梵宮之遠大。聖壽恒固。
T2108_.52.0454a12: 同劫石之長久。然則雷霆勢極龍虎威隆。慶
T2108_.52.0454a13: 必頼兼赫便怒及。出言布令風行草偃。既抑
T2108_.52.0454a14: 僧禮誰敢鱗張。但恐有損冥功無資盛業。竭
T2108_.52.0454a15: 誠盡命如斯而已。是謂第七因不可忘。略宣
T2108_.52.0454a16: 吾志粗除子惑。欲得博聞宜尋大典
T2108_.52.0454a17: 客曰。主人向之所引理例寔繁自雖庸暗頗
T2108_.52.0454a18: 亦承覽。文總幽明辯包内外。所謂祭典尚有
T2108_.52.0454a19: 餘惑。周易云。一陰一陽之謂道。陰陽不測之
T2108_.52.0454a20: 謂神。竊以。昧隱神路隔絶人境。欲行祠法要
T2108_.52.0454a21: 藉禮官。本置奉常專司太祝。縱知鬼事終入
T2108_.52.0454a22: 臣伍。眞佛已潜聖僧又滅。空信冥道全渉幽
T2108_.52.0454a23: 神。季葉凡夫薄言迴向。共視閑逸相學剃
T2108_.52.0454a24: 剪。職掌壇會。所以加其法衣。主守塔坊。所
T2108_.52.0454a25: 以蠲其俗役。纔觸王網即墜民貫。既同典禮
T2108_.52.0454a26: 詎合稱寶。朝敬天子固是恒儀。苦執強梁定
T2108_.52.0454a27: 非通識。宋氏舊制其風不遠。唯應相襲。更欲
T2108_.52.0454a28: 何辭
T2108_.52.0454a29: 主人曰。客但知其一。未曉其二。請息攀縁少
T2108_.52.0454b01: 加聽採。吾聞鬼者歸也。死之所入。神者靈
T2108_.52.0454b02: 也。形之所宗。鬼劣於人唯祇惡趣。神勝於色
T2108_.52.0454b03: 普該情道。心有靈智。稱之曰神。隱而難知。謂
T2108_.52.0454b04: 爲不測。銓其體用或動或靜。品其性欲有陰
T2108_.52.0454b05: 有陽。周易之旨。蓋此之故。殊塗類於一氣。微
T2108_.52.0454b06: 言闕於六識。設教之漸斷可知焉。鬼報冥通
T2108_.52.0454b07: 潜來密去。標以神號特用茲耳。嘗試言之。
T2108_.52.0454b08: 受父母之遺。禀乾坤之分。可以存乎氣。可以
T2108_.52.0454b09: 立乎形。至若已之神道。必是我之心業。未曾
T2108_.52.0454b10: 感之於乾坤得之於父母。識含胎藏彌亘虚
T2108_.52.0454b11: 空。意帶熏習漫盈世界。去而復生。如火焔之
T2108_.52.0454b12: 連出。來而更逝。若水波之續轉。根之莫見其
T2108_.52.0454b13: 始。究之豈覿其終。濁之則爲凡。澄之則爲聖。
T2108_.52.0454b14: 神理幽細固難詳矣。神之最高謂之大覺。思
T2108_.52.0454b15: 議所弗得名相孰能窮。眞身本無遷謝。生盲
T2108_.52.0454b16: 自不瞻覩。託想追於舊蹤。傾心翫於遺法。若
T2108_.52.0454b17: 欲荷傳持之任。啓要妙之門。頼此僧徒膺茲
T2108_.52.0454b18: 佛付。假慈雲爲内影。憑帝威爲外力。玄風遠
T2108_.52.0454b19: 及。至於是乎。教通三世衆別四部。二從於道
T2108_.52.0454b20: 二守於俗。從道則服像尊儀。守俗則務典供
T2108_.52.0454b21: 事。像尊謂比丘比丘尼也。典供謂優婆塞優
T2108_.52.0454b22: 婆夷也。所像者尊則未參神位。所典者供則
T2108_.52.0454b23: 下預臣班。原典供之人。同主祭之役。吾非當
T2108_.52.0454b24: 職子何錯引。由子切言發吾深趣。理既明矣。
T2108_.52.0454b25: 勿復惑諸在宋之季。暫行此抑彼亦乖眞不
T2108_.52.0454b26: 煩渉論。邊鄙風俗未見其美忽遣同之可怪
T2108_.52.0454b27: 之極
T2108_.52.0454b28: 客曰。有旨哉斯論也。蒙告善道。請從退歸
T2108_.52.0454b29: 論曰。桓庾二君之威權。可謂迴天轉日矣。而
T2108_.52.0454c01: 何王執理終竟不屈。向使佛教有妖妄。二公
T2108_.52.0454c02: 不體悟。孰能若此逆鱗耶。仲尼云。歳寒而
T2108_.52.0454c03: 後知松柏之後凋。誠哉遠法師。骨梗罕輩望
T2108_.52.0454c04: 重當年。向無雅論理擧。曷以傾桓楚之心乎。
T2108_.52.0454c05: 觀其遺文。足知若人之命代必死而可作余
T2108_.52.0454c06: 歸衆爲之。宋孝武晩年。鳳徳既衰百姓失望。
T2108_.52.0454c07: 受臣下扇動。抑高尚之跡渙汗設而不行者。
T2108_.52.0454c08: 何豈非悖理而然乎。僞夏政虐淫刑愈於商
T2108_.52.0454c09: 紂。皇天降罰不亦宜哉。王儉獻讜言於齊君。
T2108_.52.0454c10: 明＊贍陳切對於隋后。竟全方外之節。諒道藉
T2108_.52.0454c11: 人弘者歟。琮上人福田論。理例宏博恢張教
T2108_.52.0454c12: 義美矣
T2108_.52.0454c13: 余綿鏡前哲垂文。足爲後賢准的。望古追慨。
T2108_.52.0454c14: 因而編録焉
T2108_.52.0454c15: 賛曰。猗歟何君。拔萃出群。危言輔政。克著
T2108_.52.0454c16: 元勳。美哉王令歸心至極。不憚威權確乎秉
T2108_.52.0454c17: 直。遠公孤潔不濇在涅。書論既陳桓楚屈
T2108_.52.0454c18: 節。孝武縱欲赫連肆暴。拒諫淫刑詳諸雅
T2108_.52.0454c19: 誥。王儉獻可齊后是思。＊贍僧切對隋君納
T2108_.52.0454c20: 之。洛濱高士飛文擅美。見重當今良有以
T2108_.52.0454c21: 矣

T2108_.52.0454c22:

集沙門不應拜俗等事卷第二

故事下

T2108_.52.0454c23:
T2108_.52.0454c24:
T2108_.52.0454c25:
T2108_.52.0454c26: 集沙門不應拜俗等事卷第三
T2108_.52.0454c27: ＊弘福寺沙門釋彦悰纂録

T2108_.52.0454c28:

聖朝議不拜篇第二

上

T2108_.52.0454c29: 議不拜者。明沙門不應拜俗也　聖上情敦
T2108_.52.0455a01: 名教令拜君親。慮爽通途許開朝議。致有謇
T2108_.52.0455a02: 諤之士人百獻籌。社稷之臣爭陳顯論焉
T2108_.52.0455a03: 勅　今上制沙門等致拜君親勅一首
T2108_.52.0455a04: 表　大莊嚴寺僧威秀等上沙門不合拜俗表
T2108_.52.0455a05: 一首
T2108_.52.0455a06: 啓　西明寺僧道宣等上雍州牧沛王賢論沙
T2108_.52.0455a07: 門不應拜俗事啓一首
T2108_.52.0455a08: 上榮國夫人楊氏請論沙門不合拜俗
T2108_.52.0455a09: 事啓一首

T2108_.52.0455a10:

状　通簡群官明沙門不合致拜状一首

并

T2108_.52.0455a11:

啓

T2108_.52.0455a12: 議不拜
T2108_.52.0455a13: 中臺司禮太常伯隴西郡王博叉大夫
T2108_.52.0455a14: 孔志約等議状一首
T2108_.52.0455a15: 右驍衞　右監門　右奉宸　官府寺
T2108_.52.0455a16: 右四司請同司禮議状
T2108_.52.0455a17: 司元大常伯竇徳玄少常伯張山壽等
T2108_.52.0455a18: 議状一首　司戎少常伯議軍鄭欽泰
T2108_.52.0455a19: 員外郎秦懷恪等議状一首
T2108_.52.0455a20: 司刑太常伯城陽縣開國侯劉祥道等
T2108_.52.0455a21: 議状一首　司宗寺　右一司請同司刑
T2108_.52.0455a22: 議状
T2108_.52.0455a23: 今上制沙門等致拜君親勅一首
T2108_.52.0455a24: 勅旨。君親之義。在三之訓爲重。愛敬之道。凡
T2108_.52.0455a25: 百之行收先。然釋老二門雖理絶常境。恭孝
T2108_.52.0455a26: 之躅事協儒津。遂於尊極之地。不行跪拜之
T2108_.52.0455a27: 禮。因循自久迄乎茲辰。宋朝暫革此風。少選
T2108_.52.0455a28: 還遵舊貫。朕禀天經以揚孝。資地義而宣禮。
T2108_.52.0455a29: 奬以名教被茲眞俗。而瀬郷之基克成。天構
T2108_.52.0455b01: 連河之化。付以國王裁制之由。諒歸斯矣。今
T2108_.52.0455b02: 欲令道士女官僧尼。於君皇后及皇太子其
T2108_.52.0455b03: 父母所致拜。或恐爽其恒情。宜付有司詳議
T2108_.52.0455b04: 奏聞
T2108_.52.0455b05: 龍朔二年四月十五日光祿大夫右相太
T2108_.52.0455b06: 子賓客上柱國高陽郡開國公臣許敬宗宣
T2108_.52.0455b07: 大莊嚴寺僧威秀等上沙門不合拜俗表一首
T2108_.52.0455b08: 僧威秀等言。伏奉　明詔。令僧拜跪君父。義
T2108_.52.0455b09: 當依行理無抗　旨。但以儒釋明教。咸陳正
T2108_.52.0455b10: 諫之文。列化恢張。倶進芻蕘之道。僧等荷國
T2108_.52.0455b11: 重恩。開以方外之禮。安居率土。得弘出俗之
T2108_.52.0455b12: 心。所以自古帝王齊遵其度。敬其變俗之儀。
T2108_.52.0455b13: 全其抗禮之迹。遂使經教斯廣代代漸多。宗
T2108_.52.0455b14: 匠攸遠時時間發。自漢及隋行人重阻。靈岫
T2108_.52.0455b15: 之風猶鬱。仙苑之化尚疏。未若　皇運肇興
T2108_.52.0455b16: 隄封海外。五竺與五嶽同鎭。神州將大夏齊
T2108_.52.0455b17: 文。皇華之命載隆。輶軒之塗接軫。莫不欽斯
T2108_.52.0455b18: 聖迹興樹遺蹤。固得梵侶來儀相從不絶。今
T2108_.52.0455b19: 若返拜　君父乖異群經。便發驚俗之譽。或
T2108_.52.0455b20: 陳輕毀之望。昔晋成幼沖庾冰矯詔。桓楚飾
T2108_.52.0455b21: 詐王謐抗言。及宋武晩年將隆虐政。制僧拜
T2108_.52.0455b22: 主尋還停息。良由事非經國之典。理越天常
T2108_.52.0455b23: 之儀。雖曰流言終纒顯議。況乃夏勃勅拜。納
T2108_.52.0455b24: 上天之怒。魏燾行誅。肆下癘之責。斯途久列
T2108_.52.0455b25: 備擧見聞。僧等奉佩慖惶投庇失厝。恐絲綸
T2108_.52.0455b26: 一發萬國通行。必使環海望風。方弘失禮之
T2108_.52.0455b27: 譽。悠哉後代。或接効尤之傳。伏惟　陛下。中
T2108_.52.0455b28: 興三寶慈攝四生。親承付囑之旨。用勵學徒
T2108_.52.0455b29: 之寄。僧等内遵正教。固絶跪拜之容。外奉
T2108_.52.0455c01: 明詔。令從儒禮之敬。俯仰惟咎慚懼實深。
T2108_.52.0455c02: 如不陳請。有乖臣子之喩。或掩佛化。便陷
T2108_.52.0455c03: 惘君之罪。謹列衆經不拜俗文輕用上簡。伏
T2108_.52.0455c04: 願　天慈賜垂照覽。則朝議斯穆。終遵途於
T2108_.52.0455c05: 晋臣。委略常談。畢歸度於齊后。塵黷　威嚴
T2108_.52.0455c06: 惟深戰戢。謹言　龍朔二年四月二十一日
T2108_.52.0455c07: 上
T2108_.52.0455c08: 時京邑僧等二百餘人。往蓬莱宮申表。上請
T2108_.52.0455c09: 左右相云　勅令詳議拜不未定可待後集。
T2108_.52.0455c10: 僧等乃退。於是大集西明相與謀議。共陳啓
T2108_.52.0455c11: 状聞諸僚寀云
T2108_.52.0455c12: 西明寺僧道宣等上雍州牧沛王論沙門不
T2108_.52.0455c13: 應拜俗啓一首
T2108_.52.0455c14: 僧道宣等啓。自金河徙轍玉關揚化。歴經英
T2108_.52.0455c15: 聖載隆良輔。莫不拜首請道歸向知津。故得
T2108_.52.0455c16: 列刹相望仁祠棋布。天人仰福田之路。幽明
T2108_.52.0455c17: 懷正道之儀。清信之士林蒸。高尚之賓雲結。
T2108_.52.0455c18: 是使教分三法。垂萬載之羽儀。位開四部。布
T2108_.52.0455c19: 五乘之清範。頃以法海宏曠類聚難分。過犯
T2108_.52.0455c20: 滋彰冒塵　御覽。下非常之　詔。令拜君親。
T2108_.52.0455c21: 垂惻隱之懷。顯疏朝議。僧等荷斯明命。感悼
T2108_.52.0455c22: 涕零。良由行缺光時。遂令上霑憂被。且自
T2108_.52.0455c23: 法教東漸亟渉 &T032876;

隆。三被屏除五遭拜伏。倶
T2108_.52.0455c24: 非休明之代。並是暴虐之君。故使布令非經
T2108_.52.0455c25: 國之謨。乖常致良史之誚。事理難返還襲舊
T2108_.52.0455c26: 津。伏惟　大王。統維京甸攝御機衡。道俗
T2108_.52.0455c27: 來蘇繁務攸靜。今法門擁閉聲教莫傳。據此
T2108_.52.0455c28: 靜障拔難之秋。拯溺扶危之日。僧等叫閽難
T2108_.52.0455c29: 及徒鶴。望於九重天陛罕登。終栖遑於百
T2108_.52.0456a01: 慮。所以千冒陳款披露。冀得俯被鴻私載垂
T2108_.52.0456a02: 提洽。是則遵崇付囑。清風被於九垓。正像更
T2108_.52.0456a03: 興。景福光於四海。不任窮塞之甚。具以啓聞。
T2108_.52.0456a04: 塵擾之深惟知慚惕。謹啓　四月二十五日
T2108_.52.0456a05: 西明寺僧道宣等上榮國夫人楊氏請論沙門

T2108_.52.0456a06:

不合拜俗啓一首

夫人帝后之母也。敬崇正化大建
福門。造像書經。架築相續入出

T2108_.52.0456a07:

宮禁。榮問草知僧
等詣門致書云爾

T2108_.52.0456a08: 僧道宣等啓。自三寶東漸六百餘年。四俗立
T2108_.52.0456a09: 歸戒之因。五衆開福田之務。百王承至道之
T2108_.52.0456a10: 化萬載扇惟聖之風。故得環海知歸生靈迴
T2108_.52.0456a11: 向。然以慧日既隱千載有餘。正行難登嚴科
T2108_.52.0456a12: 易犯。遂有稊稗渉青田之穢。少壯懷白首之
T2108_.52.0456a13: 徴。備列前經聞于視聽。且聖人在隱凡僧程
T2108_.52.0456a14: 器。後代住持非斯誰顯。故金石泥素。表眞像
T2108_.52.0456a15: 之容。法衣剔髮。擬全僧之相。衣而信毀報果
T2108_.52.0456a16: 兩分。背此繕修倶非正道。又僧之眞僞生熟
T2108_.52.0456a17: 難知。行徳淺深愚智齊惑。故經陳通供。如海
T2108_.52.0456a18: 之無窮。律制別科。若涯之有際。宗途既列名
T2108_.52.0456a19: 教是依。設出俗之威議。登趣眞之圓徳。固使
T2108_.52.0456a20: 天龍致敬幽顯歸心。弘護在懷流功不絶。比
T2108_.52.0456a21: 以時經濁染人渉凋訛。竊服飾詐之徒。叨倖
T2108_.52.0456a22: 憑虚之侶。行無動於塵俗。道有翳於憲章
T2108_.52.0456a23: 上聞　御覽。布　君親之拜。乃迴　天睠。垂
T2108_.52.0456a24: 朝議之　勅。僧等内省慚懼如灼如焚。相顧
T2108_.52.0456a25: 失守莫知投厝。仰惟佛教通囑四部幽明敢
T2108_.52.0456a26: 懷竊議　夫人當斯遺寄。況復體茲正善崇
T2108_.52.0456a27: 建爲心。垂範　宮闈成明道俗。今三寶淪溺
T2108_.52.0456a28: 成濟在縁。輒用諮陳希垂救濟。如蒙拯拔依
T2108_.52.0456a29: 舊住持。則付囑是歸弘護斯在。輕以聞簡追
T2108_.52.0456b01: 深悚息　謹啓　四月二十七日
T2108_.52.0456b02: 西明寺僧道宣等序佛教隆替事簡諸宰輔等
T2108_.52.0456b03: 状一首
T2108_.52.0456b04: 列子云。周穆王時。西極有化人。來反山川移
T2108_.52.0456b05: 城邑。千變萬化不可窮極。穆王敬之若神。重
T2108_.52.0456b06: 之若聖。此則佛化之初及也
T2108_.52.0456b07: 朱士行釋道安經録云。秦始皇時。西域沙門
T2108_.52.0456b08: 十八人。來化始皇。始皇弗從禁之。夜有金剛
T2108_.52.0456b09: 丈六人。破獄出之。始皇稽首謝焉
T2108_.52.0456b10: 漢書云。武帝元狩中。關西域獲金人。率長丈
T2108_.52.0456b11: 餘。列之甘泉宮。帝以爲大神燒香禮拜。後
T2108_.52.0456b12: 遣張騫往大夏尋之云有身毒國。即天竺
T2108_.52.0456b13: 也。彼謂浮圖。即佛陀也。此初知佛名相
T2108_.52.0456b14: 也
T2108_.52.0456b15: 成帝都水使者劉向云。向檢藏書。往往見有
T2108_.52.0456b16: 佛經。此則周秦已行。始皇焚之不盡也。哀帝
T2108_.52.0456b17: 元壽中。使景憲往大月氏國。因誦浮圖經還。
T2108_.52.0456b18: 于時漢境稍行齋戒。據此曾聞佛法。中途
T2108_.52.0456b19: 潜隱重此中興也
T2108_.52.0456b20: 後漢明帝水平中。上夢金人飛行殿前。乃使
T2108_.52.0456b21: 秦景等往西域尋佛法。遂獲三寶東傳。洛陽
T2108_.52.0456b22: 畫釋迦立像。是佛寶也。翻四十二章經。是法
T2108_.52.0456b23: 寶也。迦竺來儀。是僧寶也。立寺於＊洛城西
T2108_.52.0456b24: 門度人開化。自近之遠展轉住持。終於漢祚。
T2108_.52.0456b25: 魏氏一代五主四十五年。隆敬漸深不聞拜
T2108_.52.0456b26: 毀。呉氏江表四主五十九年。孫權創開佛法
T2108_.52.0456b27: 感瑞立寺。名爲建初。其後孫皓虐政將事除
T2108_.52.0456b28: 屏。諸臣諫之乃止。召僧而受五戒
T2108_.52.0456b29: 蜀中二主四十三年。于時軍國謀猷佛教。無
T2108_.52.0456c01: 聞信毀
T2108_.52.0456c02: 晋司馬氏東西立政。一十二主一百五十六
T2108_.52.0456c03: 年。中朝四帝崇信之極。不聞異議。唯東晋成
T2108_.52.0456c04: 帝。咸康六年。丞相王導太尉庾亮薨。後庾冰
T2108_.52.0456c05: 輔政帝在幼沖。爲帝出詔。令僧致拜。時尚書
T2108_.52.0456c06: 令何充尚書謝廣等建議不合拜。往返三議。
T2108_.52.0456c07: 當時遂寢。爾後六十二年。安帝元初中。太
T2108_.52.0456c08: 尉桓玄以震主之威。下書令拜尚書令桓謙
T2108_.52.0456c09: 中書王謐等抗諫曰。今沙門雖意深於敬。不
T2108_.52.0456c10: 以形屈爲禮。迹充率土而趣超方内。是以外

T2108_.52.0456c11:

國之君莫不降禮

如育王等
禮比丘事

良以道在則貴。不

T2108_.52.0456c12:

以人爲輕重

如魏文之軾干木
漢光之遇子陵等

尋大法東流。爲

T2108_.52.0456c13: 日諒久。雖風移政易。而弘之不異。豈不以獨
T2108_.52.0456c14: 絶之化。有日用於陶漸。清約之風。無害於隆
T2108_.52.0456c15: 平者乎。玄又致書盧山遠法師。序老子均王
T2108_.52.0456c16: 侯於三大。遠答以方外之儀。不隷諸華之禮。
T2108_.52.0456c17: 乃著沙門不敬王者論五篇。其事由息。及安
T2108_.52.0456c18: 帝返政還崇信奉。終於恭帝
T2108_.52.0456c19: 有宋劉氏八君五紀雖孝武太明六年暫制拜
T2108_.52.0456c20: 君尋依先政
T2108_.52.0456c21: 齊梁陳氏三代。一百一十餘年。隆敬盡一信
T2108_.52.0456c22: 重逾深
T2108_.52.0456c23: 中原魏氏十有餘君。一百五十五年。佛法大
T2108_.52.0456c24: 行備見魏牧良史。唯大武眞君七年聽讒
T2108_.52.0456c25: 滅法。經於五載感癘而崩。還興佛法。終於靜

T2108_.52.0456c26:

帝。自晋失御中原江表稱帝國分十六

謂五涼四
燕三秦二

T2108_.52.0456c27:

趙夏蜀
是也

斯諸僞政信法不虧。唯赫連弗弗據

T2108_.52.0456c28: 有夏州兇暴無厭以殺爲樂。佩像背上令僧
T2108_.52.0456c29: 體之。後爲震死。尋爲北代所呑。妻子形刻
T2108_.52.0457a01: 具如蕭子顯齊書
T2108_.52.0457a02: 高齊在鄴。六帝二十八年。信重逾前國無兩
T2108_.52.0457a03: 事。宇文周氏五帝二十五年。初武帝信重佛
T2108_.52.0457a04: 法。後納張賓之議。便受道法將除佛教。有安
T2108_.52.0457a05: 法師。著二教論以抗之。論云。九流之教。教止
T2108_.52.0457a06: 其身。名爲外教。三乘之教。教靜心惑。名爲
T2108_.52.0457a07: 内教。老非教主易謙所攝。帝聞之。存廢理乖
T2108_.52.0457a08: 遂雙除屏。不盈五載身歿政移
T2108_.52.0457a09: 隋氏承運。二帝三十七年。文帝崇信載興佛
T2108_.52.0457a10: 法。海内置塔百有餘州。皆發休瑞具如圖傳。
T2108_.52.0457a11: 煬帝嗣録改革前朝。雖令致敬僧竟不屈。自
T2108_.52.0457a12: 大化東漸六百餘年。三被誅除五令致拜。既
T2108_.52.0457a13: 乖經國之典。又非休明之政。刳斮之虐被於
T2108_.52.0457a14: 亂朝。抑挫之儀揚於絶代。故使事理乖常尋
T2108_.52.0457a15: 依舊轍。良以三寶爲歸戒之宗。五衆居福田
T2108_.52.0457a16: 之位。雖信毀交質殃咎推移。斯自人有 &T032876;

T2108_.52.0457a17: 隆。據道曾無興廢。所以十餘大聖。出賢劫
T2108_.52.0457a18: 之大期。壽六萬年。住釋門之正法。況乃十六
T2108_.52.0457a19: 尊者作化於三洲。九億應供護持於四部。據
T2108_.52.0457a20: 斯以述暦數未終焉得情斷。同符儒典。且易
T2108_.52.0457a21: 之蠱爻不事王侯。禮之儒行不臣天子。在俗
T2108_.52.0457a22: 四位。尚有不屈之人。況棄俗從道。而更責
T2108_.52.0457a23: 同臣妾之禮。又昊天上帝嶽涜靈祇。君人之
T2108_.52.0457a24: 主莫不祭饗而下拜。今僧受佛戒形具佛儀。
T2108_.52.0457a25: 天龍八部奉其道而伏其容。莫不拜伏於僧
T2108_.52.0457a26: 者也。故得冥祜顯徴祥瑞雜沓。聞之前傳。
T2108_.52.0457a27: 豈復同符老氏均王侯於三大者哉。故沙門
T2108_.52.0457a28: 之宅生也。財色弗顧榮祿弗縻。觀時俗若浮
T2108_.52.0457a29: 雲。達形命如陽焔。是故號爲出家人也。故出
T2108_.52.0457b01: 家不存家人之禮。出俗無霑處俗之儀。其道
T2108_.52.0457b02: 顯然。百代不易之令典者也。其流極廣。故略
T2108_.52.0457b03: 述之
T2108_.52.0457b04: 今列佛經論。明沙門不敬俗者　梵網經下
T2108_.52.0457b05: 卷云。出家法不禮拜國王父母六親。亦不敬
T2108_.52.0457b06: 事鬼神
T2108_.52.0457b07: 涅槃經第六卷云。出家人不禮敬在家人。四
T2108_.52.0457b08: 分律云。佛令諸比丘長幼相次禮拜。不應禮
T2108_.52.0457b09: 拜一切白衣
T2108_.52.0457b10: 佛本行經第五十三卷云。輸頭檀王與諸眷
T2108_.52.0457b11: 屬百官次第禮佛已。佛言。王今可禮優波離
T2108_.52.0457b12: 等諸比丘。王聞佛教即從座起。頂禮五百比
T2108_.52.0457b13: 丘新出家者。次第而禮　薩遮尼乾經云。若
T2108_.52.0457b14: 謗聲聞辟支佛法。及大乘法。毀呰留難者。犯

T2108_.52.0457b15:

根本罪

今僧依大小乘經不拜君親。是奉佛教。今乃全
違佛教拜跪俗人即不信佛語犯根本罪＊也

T2108_.52.0457b16: 又謗無善惡業報不畏後代。自作教人堅住
T2108_.52.0457b17: 不捨。是名根本重罪。大王若犯此罪不自悔
T2108_.52.0457b18: 者。燒滅善根受無間苦。以王行此不善重業。
T2108_.52.0457b19: 故焚行羅漢諸仙聖人。出國而去。諸天悲泣
T2108_.52.0457b20: 諸善鬼神不護其國。大臣輔相諍競相害四
T2108_.52.0457b21: 方賊起。天王不下龍王隱伏。水旱不調死亡
T2108_.52.0457b22: 無數。時人不知是過而怨諸天。訴諸鬼神。是
T2108_.52.0457b23: 故行法行王。爲救此苦不行此過。廣如經説。
T2108_.52.0457b24: 更有諸論文。多不載
T2108_.52.0457b25: 僧道宣等白朝宰群公。伏見　詔書。令僧致
T2108_.52.0457b26: 敬君父。事理深遠。非淺情能測。夫以出家之
T2108_.52.0457b27: 迹列聖齊規。眞俗之科百王同軌。干木在魏
T2108_.52.0457b28: 高抗而謁文侯。子陵居漢長揖而尋光武。彼
T2108_.52.0457b29: 稱小道尚懷高蹈之門。豈此沙門不乘閑放
T2108_.52.0457c01: 之美。但以三寶嚮位。用敷歸敬之儀。五衆陳
T2108_.52.0457c02: 誠。載啓福田之道。今削同儒禮。則佛非出俗
T2108_.52.0457c03: 之人。下拜　君父。則僧非可敬之色。是則三
T2108_.52.0457c04: 寶通廢。歸戒絶於人倫。儒道是師。孔經尊於
T2108_.52.0457c05: 釋典。在昔晋宋備有前規。八座詳議足爲龜
T2108_.52.0457c06: 鏡。僧等荷國重寄開放出家。奉法行道仰承
T2108_.52.0457c07: 聖則。忽令致拜有累深經。俯仰栖遑罔知投
T2108_.52.0457c08: 庇。謹列内經及以故事。具擧如前。用簡朝
T2108_.52.0457c09: 議。請垂詳採。敬白
T2108_.52.0457c10: 至五月十五日。大集文武官寮九品以上。并
T2108_.52.0457c11: 州縣官等千有餘人。總坐中臺都堂將議其
T2108_.52.0457c12: 事。時京邑西明寺沙門道宣。大莊嚴寺沙門
T2108_.52.0457c13: 威秀。大慈恩寺沙門靈會。弘福寺沙門會隱
T2108_.52.0457c14: 等三百餘人。并將經文及以前状。陳其故事
T2108_.52.0457c15: 以申厥理。時司禮太常伯。隴西郡王博叉。
T2108_.52.0457c16: 謂諸沙門曰　勅令俗官詳議。師等可退。時
T2108_.52.0457c17: 群議紛紜不能畫一。隴西王曰。佛法傳通帝
T2108_.52.0457c18: 代既遠。下　勅令拜　君親。又許朝議。今衆
T2108_.52.0457c19: 人立理未可通遵。司禮既曰。職司可先建議。
T2108_.52.0457c20: 同者署名不同則止。時司禮大夫孔志約。執
T2108_.52.0457c21: 筆述状如後令。主事大讀訖。遂依位署人將
T2108_.52.0457c22: 大半。左肅機崔餘慶曰　勅令司別立議。未
T2108_.52.0457c23: 可輒承司禮請散。可各隨別状送臺。時所送
T2108_.52.0457c24: 議文抑揚駁雜。今謹依所司上下區以別之。
T2108_.52.0457c25: 先列不拜之文。次陳兼拜之状。後述致拜之
T2108_.52.0457c26: 議。善惡咸録。件之如左焉
T2108_.52.0457c27: 議沙門不應拜俗状合三十二首
T2108_.52.0457c28: 中臺司禮太常伯隴西王博叉大夫孔志約等
T2108_.52.0457c29: 議状一首
T2108_.52.0458a01: 竊以凡百在位。雖存敬上之道。當其爲師。尚
T2108_.52.0458a02: 有不臣之義。況佛之垂法事超俗表。剔髮同
T2108_.52.0458a03: 於毀傷。擁錫異乎簪紱。出家非色養之境。離
T2108_.52.0458a04: 塵豈榮名之地。功深濟度道極崇高。何必
T2108_.52.0458a05: 破彼玄門牽斯儒轍。披釋服而爲孔拜。處俗
T2108_.52.0458a06: 塗而當法禮。存其教而毀其道。求其福而屈
T2108_.52.0458a07: 其身。再三研覈謂乖通理。又道之爲教。雖
T2108_.52.0458a08: 全髮膚出家超俗其歸一揆。加以遠標天構
T2108_.52.0458a09: 大啓皇基。義籍尊嚴式符高尚。並仍舊貫無
T2108_.52.0458a10: 點彝章。如必改作恐非稽古。雖君親崇敬用
T2108_.52.0458a11: 軫宸衷。道法難虧還留　睿想既奉詢芻之
T2108_.52.0458a12: 詔　敢罄塵嶽之誠。懼不愜允追深戰惕。謹
T2108_.52.0458a13: 議
T2108_.52.0458a14: 司元太常伯竇徳玄少常伯張仙壽等議状一
T2108_.52.0458a15: 首
T2108_.52.0458a16: 肖形二氣。嚴父稱莫大之尊。資用五材。元
T2108_.52.0458a17: 后標則天之貴。至於 &T016254;

跪曲拳之禮。陶化之
T2108_.52.0458a18: 侶同遵。服勤就養之方。懷生之倫共紀。凡
T2108_.52.0458a19: 在君父理絶名言。而老釋二門出塵遺俗。虚
T2108_.52.0458a20: 無一旨離有會空。瑞見毘耶。闡慈悲之偈。氣
T2108_.52.0458a21: 浮函谷。開道徳之篇。處木雁之間。養生在慮。
T2108_.52.0458a22: 罷色聲之相。寂滅爲心。執禮蹈儀者。靡窮其
T2108_.52.0458a23: 要妙。懷忠履孝者。未酌其波瀾。理存太極之
T2108_.52.0458a24: 先。事出生靈之表。故尊其道則異其服。重其
T2108_.52.0458a25: 教則變其禮。爰自近古迄乎末葉。雖沿革暫
T2108_.52.0458a26: 乖。而斯道無墜。洎哀纒雙樹慟結三號。防後
T2108_.52.0458a27: 進之虧風。約儒宗以控法。故當輔成舊教。豈
T2108_.52.0458a28: 應裁制新儀。誠宜屈宸扆之嚴。申方外之旨。
T2108_.52.0458a29: 委尊親之重。縱環中之遊。愚管斟量尊故
T2108_.52.0458b01: 爲允。謹議
T2108_.52.0458b02: 司戎少常伯護軍鄭欽泰員外郎秦懷恪等
T2108_.52.0458b03: 議状一首
T2108_.52.0458b04: 臣聞。三災變火六度逾凝。二字爲經百代攸
T2108_.52.0458b05: 緬。是以白毫著相。闡一乘於萬劫。紫氣浮影。
T2108_.52.0458b06: 混萬殊於一致。爰有儒津復軔殊軫。秀天地
T2108_.52.0458b07: 陰陽之禀。禮君臣父子之穆。故知循名責實
T2108_.52.0458b08: 矩跡端形。則教先於闕里。齋心力行修來悔
T2108_.52.0458b09: 往。則化漸於連河。釋爲内防。雅有制於魏闕。
T2108_.52.0458b10: 儒爲外檢。不能括其靈臺。別有玄宗素範振
T2108_.52.0458b11: 蕩風物。翾鵬逸鷃促椿遼菌。無爲無事何得
T2108_.52.0458b12: 何失。然則道佛二教倶爲三寶。佛以佛法僧
T2108_.52.0458b13: 爲旨。道以道經師爲義。豈直攝生有託陶性
T2108_.52.0458b14: 通資。信亦爲政是基裨聲濃化。而比丘未喩
T2108_.52.0458b15: 先生多僻。恃出俗而浮逸。以矜傲爲誇誕。處
T2108_.52.0458b16: 匹夫之賤。直形骸於萬乘。忘子育之恩。不降
T2108_.52.0458b17: 屈於三大。固君父所宜革。乃臣子所知。非遂
T2108_.52.0458b18: 降綸璽是改其弊。雖履孝居忠昌言改轍。而
T2108_.52.0458b19: 稽古愛道參酌群情。懷響者谷不銷聲。撫塵
T2108_.52.0458b20: 者山無隔細。必備輿人之頌。以貢芻蕘之説。
T2108_.52.0458b21: 何則柱史西浮千有餘祀。法流東漸六百許
T2108_.52.0458b22: 年。雖歴變市朝而事無損益。唯庾冰責沙門
T2108_.52.0458b23: 之拜。桓玄議比丘之禮。幸有何充進奏慧遠
T2108_.52.0458b24: 陳書。事竟不行道終不墜。是以大易經綸三
T2108_.52.0458b25: 聖。蠱象不事王侯。大禮充仞兩儀。儒行不
T2108_.52.0458b26: 臣天子。亦有嚴陵踞謁光武。亞夫長揖漢文。
T2108_.52.0458b27: 介冑豈曰觸鱗。故人不爲嬰網。惟舊詎先師
T2108_.52.0458b28: 道。法侶何後戒照。上則九天眞皇十地菩薩。
T2108_.52.0458b29: 下則南山四皓淮南八公。或順風而禮謁。或
T2108_.52.0458c01: 御氣而遊處。一以貫之。靡得而屈。十室忠信
T2108_.52.0458c02: 亦豈無其人哉。五刑之設關。三木者不拜。豈
T2108_.52.0458c03: 五徳之具居三服者拜之。罪之不責恭肅徳
T2108_.52.0458c04: 之。誠足容養。然則含識之類懷生之流。莫不
T2108_.52.0458c05: 致身以輸忠。彼則不臣王者。莫不竭力而遵
T2108_.52.0458c06: 孝。彼則不敬其親。雖約弛三章律輕三尺。有
T2108_.52.0458c07: 一於此三千其大。而不被以嚴誅嫈於巨責
T2108_.52.0458c08: 者。豈不以道釋與堯孔殊制。傷毀與禮教正
T2108_.52.0458c09: 乖。蓮華非結綬之色。貝葉異削珪之旨。人
T2108_.52.0458c10: 以束帶爲彝章。道則冠而不帶。人以束髮爲
T2108_.52.0458c11: 華飾。釋則落而不容。去國不爲不忠。出家
T2108_.52.0458c12: 不爲不孝。出塵滓割愛於君親。奪嗜欲棄情
T2108_.52.0458c13: 於妻子。理乃區分於物類。不可涯檢於常塗。
T2108_.52.0458c14: 生莫重於父母。子則不謝。施莫厚於天地。物
T2108_.52.0458c15: 則不答。君親之恩事絶名象。豈稽首拜首可
T2108_.52.0458c16: 酬萬分之一者歟。出家之於君父。豈曰全無
T2108_.52.0458c17: 輸報。一念必以人王爲願首。四諦則於父母
T2108_.52.0458c18: 爲弘益。方祛塵劫永離死生。豈與夫屈膝爲
T2108_.52.0458c19: 盡忠。色養爲純孝而已矣。必包之俗境處之
T2108_.52.0458c20: 儒肆。屈其容降其禮。則不孝莫過於絶嗣。何
T2108_.52.0458c21: 不制以婚姻。不忠莫大於不臣。何不令稱臣
T2108_.52.0458c22: 妾。以袈裟爲朝服稱貧道而趨拜。儀範兩失
T2108_.52.0458c23: 名稱兼舛。深恐一跪之益。不加萬乘之尊。一
T2108_.52.0458c24: 拜之勞。式彰三服之墜。則所不可而豈然乎。
T2108_.52.0458c25: 王者無父事三老。無兄事五經。君人之尊亦
T2108_.52.0458c26: 有所敬。法服之敬不敬其人。若屈其數則卑
T2108_.52.0458c27: 其道。數而可卑道則云缺矣。豈若存敬於己
T2108_.52.0458c28: 存道於物。敬存則己適。道在則物尊。尊道所
T2108_.52.0458c29: 以敬於物。敬於物所以尊於己也。況復形猶
T2108_.52.0459a01: 身也。道若影焉。身既如聲。道亦如響。形動則
T2108_.52.0459a02: 影隨。聲揚則響應。道崇則身寵。身替則道息。
T2108_.52.0459a03: 豈可使居身之道屈於道外之身。豈可使方
T2108_.52.0459a04: 外之人存於身中之敬。又彼守一居道不
T2108_.52.0459a05: 雜塵俗。若可拜之是謂俗道而可俗。俗又
T2108_.52.0459a06: 參道則一當有二。而道不專行矣。安可以區
T2108_.52.0459a07: 道俗之常域。保專一之至誠哉。據僧祇律。
T2108_.52.0459a08: 敬袈裟如敬佛塔。謂袈裟爲福田衣。衣名銷
T2108_.52.0459a09: 痩。取能銷痩煩惱。鎧名忍辱。取能降伏魔軍。
T2108_.52.0459a10: 亦喩蓮花不染泥滓。亦爲諸佛之所幢相。則
T2108_.52.0459a11: 袈裟之爲義其至矣
T2108_.52.0459a12: 夫若損茲佛塔壞彼幢相。將輕忍辱更貶福
T2108_.52.0459a13: 田。甚用危疑終迷去取。解服而拜。則越俗非
T2108_.52.0459a14: 章甫之儀。整服而趨。則緇衣異朝宗之典。
T2108_.52.0459a15: 故禪幽舍衞之境。歩屏高門之地。理絶朝請。
T2108_.52.0459a16: 事乖榮謁。豈不謂我崇其道。所以彼請其來。
T2108_.52.0459a17: 請而卑之復何爲者。廬山爲道徳所居。不在
T2108_.52.0459a18: 搜簡之例。甘棠爲聽訟所息。式致勿翦之恩。
T2108_.52.0459a19: 山與樹之無心。且以徳而存物。法與道之有
T2108_.52.0459a20: 裕。豈崇道而遺人。語曰。人能弘道。則道亦須
T2108_.52.0459a21: 人而行也。王人雖微。位在諸侯之上。行道之
T2108_.52.0459a22: 輩。焉復可卑其禮。若謂兩爲欺詭。則可一
T2108_.52.0459a23: 而寢之。寢之之道。則芟薙之之謂。是則所奪
T2108_.52.0459a24: 者多。何止降屈而已。若謂兩爲濃助則宜崇
T2108_.52.0459a25: 之。崇之之道。則尊貴之之謂。豈可尊貴其道
T2108_.52.0459a26: 而使其恭敬哉。假以金翠爲眞儀。不以金翠
T2108_.52.0459a27: 而増肅。假以芻狗而尊像。不以芻狗而加輕。
T2108_.52.0459a28: 肅敬終寄於道。輕重不係於物。物之不能遷
T2108_.52.0459a29: 道。亦猶道之恒隨於物矣。沙門横服於已資
T2108_.52.0459b01: 法服而爲貴。莫不敬其法服。而豈係於人乎。
T2108_.52.0459b02: 不拜之典義高經律。法付國王事資持護法。
T2108_.52.0459b03: 爲常也。常行不易一隅可革千門。或爽通有
T2108_.52.0459b04: 護法之資。塞有墜法之慮。與其墜之。曷若護
T2108_.52.0459b05: 之。何必屈折於僧容。盤辟於法服。使萬國歸
T2108_.52.0459b06: 依者。居蔕芬於其間哉。語曰。因人所利而
T2108_.52.0459b07: 利之。則利之之術。亦可因其精詣而爲利矣。
T2108_.52.0459b08: 洎乎日光上照皇運攸宗。海接天潢枝連寶
T2108_.52.0459b09: 構。籍無上之道。闡無疆之業。別氏他族敬猶
T2108_.52.0459b10: 崇往。神基靈派道豈撝今。此爲甚不可一
T2108_.52.0459b11: 也。月氏東國寶祚斯俟。定水玄波法雲彩潤。
T2108_.52.0459b12: 高解脱之慶。演常住之福。王前帝昔尚或攸
T2108_.52.0459b13: 遵。主聖臣忠胡寧此變。臣愚千慮萬不一
T2108_.52.0459b14: 得。儻縁斯創造無益將來。於恒河沙劫。有毫
T2108_.52.0459b15: 釐之累。雖率土碎首群生粉骨。何以塞有隱
T2108_.52.0459b16: 之責。蠲不忠之罪。此爲甚不可二也。臣所以
T2108_.52.0459b17: 汲汲其事區區其誠。掻首捫心隳肝瀝膽。伏
T2108_.52.0459b18: 願　聖朝重興至教恒春。奈苑永轉法輪心歡
T2108_.52.0459b19: 鈒其人百祚遠光於帝萬。則雖死猶生朝
T2108_.52.0459b20: 夕可矣。竊惟　詔旨微婉義難適莫。天情晝
T2108_.52.0459b21: 一則可使由之　叡想傍求則誰不竭慮。臣
T2108_.52.0459b22: 以庸昧何足寓言。以兩教爲無。則崇於聖運
T2108_.52.0459b23: 聖而崇之則非無矣。以兩教爲有。則筆削
T2108_.52.0459b24: 明時。時而削之恐非有矣。斯所以岐路徘
T2108_.52.0459b25: 徊兩端交戰。道宜存跡理未厭心。管豈窺天
T2108_.52.0459b26: 蛙焉測海。理絶庶幾之外。事超智識之表。
T2108_.52.0459b27: 自懷鉛閣筆扣寂銷聲。而欲鳥處程言竿中
T2108_.52.0459b28: 竊吹。將聾聽而齊俗。與瞽視而均叟。雖有罄
T2108_.52.0459b29: 於心靈。終不詣於聞見也。直以八風迥扇。萬
T2108_.52.0459c01: 籟咸貢其音。兩曜昇暉。千形不匿其影。茲焉
T2108_.52.0459c02: 企景是庶轉規。就日心葵輸涓驛露。而靦顏
T2108_.52.0459c03: 漿夏履薄冰春。兢惕已甚赧畏交集。謹議
T2108_.52.0459c04: 司刑太常伯城陽縣開國侯劉祥道等議状一
T2108_.52.0459c05: 首
T2108_.52.0459c06: 竊以。朝庭之敍肅敬爲先。生育之恩色養爲
T2108_.52.0459c07: 重。釋老二教今悉反之。抗禮於帝王。受敬於
T2108_.52.0459c08: 父母。而優容自昔迄乎今代。源其深致蓋有
T2108_.52.0459c09: 以然。諒由剔髮有異於冠冕。袈裟無取於章
T2108_.52.0459c10: 服。出家之人敬法捨俗。豈拘朝＊庭之禮。至
T2108_.52.0459c11: 於玄教清虚道風遐曠。高尚其事不屈王侯。
T2108_.52.0459c12: 帝王有所不臣。蓋此之謂。國家既存其道。
T2108_.52.0459c13: 所以不屈其身。望准前章無違舊貫。謹議

T2108_.52.0459c14:

集沙門不應拜俗等事卷第三

議不拜上

T2108_.52.0459c15:
T2108_.52.0459c16:
T2108_.52.0459c17:
T2108_.52.0459c18: 集沙門不應拜俗等事卷第四
T2108_.52.0459c19: ＊弘福寺沙門釋彦悰纂録

T2108_.52.0459c20:

聖朝議不拜篇第二

下

T2108_.52.0459c21: 議　中御府少監護軍高藥尚等議状一首
T2108_.52.0459c22: 内侍監給事王泉博士胡玄亮等議状
T2108_.52.0459c23: 一首
T2108_.52.0459c24: 奉常寺丞劉慶道主簿郝處傑等議状一
T2108_.52.0459c25: 首
T2108_.52.0459c26: 詳刑寺承王千石張道遜等議状一首
T2108_.52.0459c27: 司稼寺卿梁孝仁太倉署令趙行本等
T2108_.52.0459c28: 議状一首
T2108_.52.0459c29: 外府寺卿韋思齊主簿賈擧等議状一首

Footnote:

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