SAT DB

T2122_.53.0269a01:
T2122_.53.0269a02: No.2122
T2122_.53.0269a03: 法苑珠林序
T2122_.53.0269a04:
T2122_.53.0269a05: 　朝議大夫蘭臺侍郎
T2122_.53.0269a06: 隴西李儼字仲思撰　
T2122_.53.0269a07: 自夫六爻爰起八卦成列。肇有書契。昭乎
T2122_.53.0269a08: 訓典。鳳篆龍圖。金簡玉字。百家異轍。萬卷
T2122_.53.0269a09: 分區。雖理究精微言殫物範。而紀情括性。未
T2122_.53.0269a10: 出於寰中。原始要終。詎該於俗外。亦有藏史
T2122_.53.0269a11: 之説。園吏之談。寶經浮誕。錦籍紆怪。同鏤
T2122_.53.0269a12: 氷而無成。若書空而匪實。與夫貫華妙旨寫
T2122_.53.0269a13: 葉玄詞。二乘之宏博。八藏之沈祕。競以淺
T2122_.53.0269a14: 深。較其優劣。亦猶蟻垤之小。比峻於嵩華。
T2122_.53.0269a15: 牛涔之微。爭長於江漢。夫其顯了之義。隱
T2122_.53.0269a16: 密之規。解脱之門。總持之苑。前際後際。並契
T2122_.53.0269a17: 眞如。初心末心。咸歸正覺。導迷生於慾海。情
T2122_.53.0269a18: 塵共心垢同消。引窮子於慈室。衣寶與髻珠
T2122_.53.0269a19: 雙至。化溢恒沙之境。功被微塵之劫。大哉
T2122_.53.0269a20: 至矣。不可得而稱焉。洎偕兩徴周。佩日通
T2122_.53.0269a21: 漢。蔡愔西渉。竺蘭東遊。金口之詞。寶臺之
T2122_.53.0269a22: 旨。盈縑積籀。被乎中域。而卷軸繁夥。條流深
T2122_.53.0269a23: 曠。實相眞源。卒難詳覽。曁我皇唐造物聖上
T2122_.53.0269a24: 君臨。玄教聿宣。緇徒充合。傳輝寫液。照潤
T2122_.53.0269a25: 區宇。梵響讃音。喝咽都甸。弘宣之盛。指喩難
T2122_.53.0269a26: 極。屬有西明寺大徳道世法師字玄惲。是釋
T2122_.53.0269a27: 門之領袖也。幼嶷聚砂。落飾綵衣之歳。慈殷
T2122_.53.0269a28: 接蟻。資成具受之壇。戒品圓明。與呑珠而等
T2122_.53.0269a29: 護。律義精曉。隨照鏡而同欣。愛慕大乘。洞
T2122_.53.0269b01: 明實相。爰以英博。召居西明。遂以五部餘閑。
T2122_.53.0269b02: 三藏遍覽。以爲古今綿代。制作多人。雖雅
T2122_.53.0269b03: 趣佳詞。無足於博記。所以搴文囿之菁華。
T2122_.53.0269b04: 嗅大義之瞻蔔。以類編録。號曰法苑珠林。
T2122_.53.0269b05: 總一百篇。勒成十帙。義豐文約。紐虞氏之
T2122_.53.0269b06: 博要。跡宣道鏡。晞祐上之弘明。其言以美。
T2122_.53.0269b07: 其道斯著。擧至賾而無遺。包妙門而必盡。但
T2122_.53.0269b08: 文繁則情墮。義略則寡聞。不欲虚搆浮詞。假
T2122_.53.0269b09: 盈卷軸。以事不可却。文翰似多。披覽日久。
T2122_.53.0269b10: 還知其要。故於大唐總章元年。歳在執徐。律
T2122_.53.0269b11: 惟沽洗。三月三十日。纂集斯畢。庶使緝玄詞
T2122_.53.0269b12: 者。探卷而得意珠。軌正道者。披文而飮甘
T2122_.53.0269b13: 露。繹之以知微。觀之而覩奧。與環景而齊照。
T2122_.53.0269b14: 將旋穹而共久
T2122_.53.0269b15:
T2122_.53.0269b16:
T2122_.53.0269b17:
T2122_.53.0269b18: 法苑珠林卷第一
T2122_.53.0269b19: 　西明寺沙門釋道世撰　
T2122_.53.0269b20: 劫量三界日月六道千佛敬佛
T2122_.53.0269b21: 敬法敬僧致拜福田歸信士女
T2122_.53.0269b22: 入道慚愧奬道説聽見解宿命
T2122_.53.0269b23: 至誠神異感通住持潜遁妖怪
T2122_.53.0269b24: 變化眠夢興福攝念發願法服
T2122_.53.0269b25: 燃燈懸幡香華唄讃敬塔伽藍
T2122_.53.0269b26: 舍利供養受請輪王君臣納諫
T2122_.53.0269b27: 審察思愼儉約懲過和順誡勗
T2122_.53.0269b28: 忠孝不孝報恩背恩善友惡友
T2122_.53.0269b29: 擇交眷屬校量機辯愚戇詐僞
T2122_.53.0269c01: 墮慢破邪富貴貧賤債負諍訟
T2122_.53.0269c02: 誣謗祝術祭祀占相祈雨園菓
T2122_.53.0269c03: 漁獵慈悲放生救厄怨苦業因
T2122_.53.0269c04: 受報罪福欲蓋四生十使十惡
T2122_.53.0269c05: 六度懺悔受戒破戒受齋破齋
T2122_.53.0269c06: 賞罰利害酒肉穢濁病苦捨身
T2122_.53.0269c07: 送終法滅雜要傳記

T2122_.53.0269c08:

劫量篇第一　

劫災有二
一小二大

T2122_.53.0269c09:

初明小三災

此有
六部

T2122_.53.0269c10: 述意部　疫病部　刀兵部　飢饉部　相
T2122_.53.0269c11: 生部　對除部
T2122_.53.0269c12: 述意部第一
T2122_.53.0269c13: 夫劫者。蓋是紀時之名。猶年號耳。然則時無
T2122_.53.0269c14: 別體。約法而明。所以聖教弘宣多所攸載者。
T2122_.53.0269c15: 雖非理觀之沖規。亦懲勸之幽旨也。若迺渉
T2122_.53.0269c16: 迷津於曩識。微塵之數易窮。返覺路於初心。
T2122_.53.0269c17: 僧祇之期難滿。此迷悟之異也。自有無間獄
T2122_.53.0269c18: 中等芥城。而限命先行。天上儔衣石。以受
T2122_.53.0269c19: 形。此善惡之殊也。至若娑婆世界。謂俄傾
T2122_.53.0269c20: 爲百齡。袈裟刹土將永劫以浹日。斯染淨之
T2122_.53.0269c21: 別也。統而言之。不過大小。大小之内各有三
T2122_.53.0269c22: 焉。大則水火風而爲災。小則刀饉疫以成害。
T2122_.53.0269c23: 是知六年華觀。終焚煬於沈灰。千梵瓊臺。
T2122_.53.0269c24: 卒漂淪於驟雨。加復診候無徴。雩祈失効。霜
T2122_.53.0269c25: 戈接刃。星劍交鋒。酷毒生人崩亡殆盡。恐三
T2122_.53.0269c26: 界而未悟。嗟六道而悲夫
T2122_.53.0269c27: 疫病部第二
T2122_.53.0269c28: 依智度論。云何名爲劫。答曰。依西梵正音名

T2122_.53.0269c29:

爲劫簸

陀。劫簸者

亦名劫波。秦
言分別時節

陀者

秦言
善有

T2122_.53.0270a01:

亦名爲賢以多賢人
出世故名賢劫也

又立世阿毘曇論云。佛世

T2122_.53.0270a02: 尊説。一小劫者。名爲一劫。二十小劫亦名
T2122_.53.0270a03: 一劫。四十小劫者亦名一劫。六十小劫亦名
T2122_.53.0270a04: 一劫。八十小劫名一大劫。云何一小劫名爲
T2122_.53.0270a05: 一劫。是時提婆達多比丘住地獄中。受異熟
T2122_.53.0270a06: 業報。佛説住壽一劫。云何二十小劫亦名一
T2122_.53.0270a07: 劫。如梵先行天。二十小劫是其壽量。佛説
T2122_.53.0270a08: 住壽一劫。云何四十小劫亦名一劫。如梵衆
T2122_.53.0270a09: 天壽量。四十小劫。佛説住壽一劫。云何六十
T2122_.53.0270a10: 小劫亦名一劫。如大梵天壽量。六十小劫。佛
T2122_.53.0270a11: 説住壽一劫。云何八十小劫名一大劫。佛説
T2122_.53.0270a12: 劫中世界經云。二十小劫壞。次經二十小劫
T2122_.53.0270a13: 壞已空。次經二十小劫起成。次經二十小劫
T2122_.53.0270a14: 起成已住。是二十小劫起成已住者。幾多
T2122_.53.0270a15: 已過幾多未過。八小劫已過。十一小劫未
T2122_.53.0270a16: 來。第九一劫現在未盡。此第九一劫。幾
T2122_.53.0270a17: 多已過幾多未來。未來定餘六百九十年在

T2122_.53.0270a18:

至梁末己卯年
翻此經爲斷

是二十小劫中間。有三小災次

T2122_.53.0270a19:

第輪轉。一疾疫災。二刀兵災。三饑饉災

此三
小災

T2122_.53.0270a20:

諸經論列名前後不同。若依長阿含中阿含起世等。
初列刀兵次列饑饉後列疫病。若依倶舍毘曇婆沙論

T2122_.53.0270a21:

等。初列刀兵次列疫病後列饑饉。若依瑜伽對法論等。
初列饑饉後列刀兵。若據＊年月長短次第依瑜伽對法論

T2122_.53.0270a22:

者是
也

今且依立世阿毘曇論云。此即第九中。

T2122_.53.0270a23: 即當第三災。此劫由饑饉故盡。佛言。是二
T2122_.53.0270a24: 十小劫世界起成。得住中第一劫。小災起時
T2122_.53.0270a25: 有大疾疫。種種諸病一切皆起。剡浮提中一
T2122_.53.0270a26: 切國土。所有人民等遭大疾疫。一切鬼神起
T2122_.53.0270a27: 瞋惡心。損害世人。壽命短促唯住十歳。身
T2122_.53.0270a28: 形矬小。或二搩手。或三搩手。於其自量則八
T2122_.53.0270b01: 搩手。所可資食稊稗爲上。人髮衣服以爲第
T2122_.53.0270b02: 一。唯有刀仗以自莊嚴。是時諸人不行正法。
T2122_.53.0270b03: 非法貪著邪見等業日夜生長。諸惡鬼神處
T2122_.53.0270b04: 處損人。是時大國王種悉皆崩亡。所有國土
T2122_.53.0270b05: 次第空廢。唯有小郡縣是其所餘。相去遼遠
T2122_.53.0270b06: 各在一處。如是人者疾病困苦。無人布施湯
T2122_.53.0270b07: 藥飮食。以是因縁壽命未應盡横死無數。一
T2122_.53.0270b08: 日一夜無量衆生疾病死。由行惡法。得是果
T2122_.53.0270b09: 報。於此中生。劫濁而起。捨命已後墮三惡
T2122_.53.0270b10: 道。時一郡縣次復荒蕪。唯少家在。相去轉遠
T2122_.53.0270b11: 各在一處。疾疫死者無人送埋。是時土地白
T2122_.53.0270b12: 骨所覆。乃至居家次第空盡。是時劫末唯七
T2122_.53.0270b13: 日在。於七日中無量衆生遭疫死盡。設有在
T2122_.53.0270b14: 者各散別處。時有一人合集剡浮提内男女。
T2122_.53.0270b15: 唯餘一萬留爲當來人種。唯此萬人能持善
T2122_.53.0270b16: 行。諸善鬼神欲令人種不斷絶故。擁護是人
T2122_.53.0270b17: 以好滋味令入毛孔。以業力故人種不斷。過
T2122_.53.0270b18: 七日後。是大疫病一時息滅。一切惡鬼皆悉
T2122_.53.0270b19: 捨去。隨諸衆生飮食衣服。應念所須天即雨
T2122_.53.0270b20: 下。陰陽調和美味出生。身形可愛安樂無病。
T2122_.53.0270b21: 譬如親愛久不相見。忽得聚集生喜樂心。共
T2122_.53.0270b22: 相携持不相捨離。是前劫人壽命十歳。後劫
T2122_.53.0270b23: 人民從其而生。壽命最長二十千歳。如此功
T2122_.53.0270b24: 徳自然得成。與善法相應。身口意善。捨壽命
T2122_.53.0270b25: 後。生善道中。後天捨命還生人道。自然賢
T2122_.53.0270b26: 善戒品具足。捨壽已後更生天道。久久如是。
T2122_.53.0270b27: 初劫中間疫病窮盡。次第二劫來續二十千
T2122_.53.0270b28: 歳。是劫中間第一壽量。是人從前二十千歳
T2122_.53.0270b29: 人所生。神力自在資生具足。壽命四十千歳。
T2122_.53.0270c01: 人天道生久久如是。説名第二劫。中間第二
T2122_.53.0270c02: 壽量四十千歳。資生具足。壽命六十千歳。久
T2122_.53.0270c03: 久如是。説名第三劫。中間第三壽量六十千
T2122_.53.0270c04: 歳。從六十千歳至八十千歳。是時女＊年五
T2122_.53.0270c05: 百歳爾乃行嫁。是時諸人唯有七病。謂大小
T2122_.53.0270c06: 便利寒熱淫慾飢老等。如是時中。一切國土
T2122_.53.0270c07: 富貴豐樂。無有怨賊反逆盜竊。村落次比雞
T2122_.53.0270c08: 鳴相聞。耕種雖少收實巨多。衣服財寶稱
T2122_.53.0270c09: 意具足。安坐受樂無所馳求。壽命八十千歳
T2122_.53.0270c10: 時住阿僧祇＊年。乃至衆生未起十惡從起十
T2122_.53.0270c11: 惡。因此百年則減十歳。次復百＊年復減十
T2122_.53.0270c12: 歳。次第漸減至餘十歳。最後十歳住不復減。
T2122_.53.0270c13: 長極八萬短至十年。若佛不出世次第如此。
T2122_.53.0270c14: 若佛出世如正法住。衆生壽命暫住不減。隨
T2122_.53.0270c15: 正法稍減壽命漸減
T2122_.53.0270c16: 刀兵部第三
T2122_.53.0270c17: 依立世阿毘曇論云。佛説一小劫者。名爲一
T2122_.53.0270c18: 劫。如是同前。乃至八十小劫名大劫。中至
T2122_.53.0270c19: 二十小劫起成。住中第二小災起由大刀兵。
T2122_.53.0270c20: 人壽十歳時三毒邪見日夜生長。父母兒子
T2122_.53.0270c21: 兄弟眷屬互相鬪諍。何況他人。是時諸人起
T2122_.53.0270c22: 鬪諍已仍相手舞。或以瓦石刀仗互相怖畏。
T2122_.53.0270c23: 四方諸國互相伐討。一日一夜害死無量。如
T2122_.53.0270c24: 是過失自然而生。人行不善得是果報。於此
T2122_.53.0270c25: 中生劫濁而起。是時人家一時沒盡。縱有餘
T2122_.53.0270c26: 殘各各分散。是時劫末餘七日在。於七日
T2122_.53.0270c27: 中手執草木即成刀仗。由此器仗互相殘害
T2122_.53.0270c28: 怖畏困死。是時諸人怖懼刀仗逃竄林藪。或
T2122_.53.0270c29: 度江水隱蔽孤洲。或入坑窟以避災難。或時
T2122_.53.0271a01: 相見仍各驚走恐怖失心。或時仆地。譬如獐
T2122_.53.0271a02: 鹿遭逢獵師。如是七日刀兵横死其數無量。
T2122_.53.0271a03: 設有在者各散別處。時有一人合集＊剡浮提
T2122_.53.0271a04: 男女。唯餘一萬。留爲當來人種。於是時中
T2122_.53.0271a05: 皆行非法。唯此萬人能行善法。諸善鬼神。欲
T2122_.53.0271a06: 令人種不斷絶故。擁護是人以好滋味令入
T2122_.53.0271a07: 毛孔。以業力故。於劫中間留人種子自然不
T2122_.53.0271a08: 斷。過七日後。是大刀兵一時息滅。一切惡鬼
T2122_.53.0271a09: 皆悉捨去。隨諸衆生所須衣食。應念所須天
T2122_.53.0271a10: 即雨下。陰陽調和。美味出生。身形可愛相好
T2122_.53.0271a11: 還復。一切善法自然而起。清涼寂靜安樂無
T2122_.53.0271a12: 病。慈悲心起無惱害意。互得相見生喜樂心。
T2122_.53.0271a13: 譬如親愛久不相見。忽得聚集生喜樂心。共
T2122_.53.0271a14: 相携持不相捨離。從其十歳展轉行善。生人
T2122_.53.0271a15: 天中至二十千歳。乃至壽命八十千歳。住阿
T2122_.53.0271a16: 僧祇年。自外同前不煩重述
T2122_.53.0271a17: 饑饉部第四
T2122_.53.0271a18: 依立世阿毘曇論云。從一小劫乃至八十小
T2122_.53.0271a19: 劫。住劫中第三劫小災起時。由大飢餓災欲
T2122_.53.0271a20: 起時。由天亢旱一切人民遭大疾疫。一切鬼
T2122_.53.0271a21: 神起瞋惡心。損害世人。壽命短促。唯住十歳。
T2122_.53.0271a22: 身形短小。或二三搩手。所食稊稗。人髮爲衣
T2122_.53.0271a23: 猶爲上服。刀仗自嚴不相恭敬。貧窮困苦愚
T2122_.53.0271a24: 癡邪見日夜生長。穀貴飢饉。舍羅柯行。見他
T2122_.53.0271a25: 資糧便往奪食。以此因縁餓死無數。一切衆
T2122_.53.0271a26: 生生劫濁中。自然而起。造作惡業。天不降雨
T2122_.53.0271a27: 四五＊年中。由大旱故覓生草菜尚不可得。何
T2122_.53.0271a28: 況米穀。一切禽獸悉取食之。於一日一夜飢
T2122_.53.0271a29: 餓死者其數無量。郡縣空盡。唯少家在。相去
T2122_.53.0271b01: 轉遠。不行正法三毒轉盛。貧窮困苦口夜相
T2122_.53.0271b02: 應是時六七年間。天不降雨。由大旱故思欲
T2122_.53.0271b03: 見水尚不可得。何況飯食。是劫中間唯七日
T2122_.53.0271b04: 在。一日一夜餓死無數。縱有在者各散別處。
T2122_.53.0271b05: 時有一人合數＊剡浮提内男女大小共一萬
T2122_.53.0271b06: 人。留爲當來人種。人能行善。諸善鬼神。欲令
T2122_.53.0271b07: 人種不斷絶故。擁護是人。以好滋味令入毛
T2122_.53.0271b08: 孔。以業力故。人種不斷。過七日後。是飢餓一
T2122_.53.0271b09: 時息滅。一切惡鬼皆悉捨去。所須衣食。天
T2122_.53.0271b10: 即雨下。陰陽調和。美味出生。身形可愛相好
T2122_.53.0271b11: 遂復。一切善法自然而起。清涼寂靜安樂無
T2122_.53.0271b12: 病。慈悲入心無惱害意。譬如親愛久不相見。
T2122_.53.0271b13: 忽得聚集生喜。樂心。共相携持不相捨離。從
T2122_.53.0271b14: 於十歳展轉行善。生人天中。壽命長遠。至二
T2122_.53.0271b15: 十千歳乃至八十千歳。自外法因並同初述

T2122_.53.0271b16:

依立世中。三災各經七日。若依餘經論説飢
饉七年七月七日疫病七月七日刀兵極經七日

故瑜伽

T2122_.53.0271b17: 論云。謂人壽三十歳時。方始建立。當爾之
T2122_.53.0271b18: 時。精妙飮食不可復得。唯煎煮朽骨共爲讌
T2122_.53.0271b19: 會。若遇得一粒稻麥粟稗等子。重若末尼珠。
T2122_.53.0271b20: 藏置箱篋而守護之。彼諸有情多無氣勢。蹎
T2122_.53.0271b21: 僵在地不復能起。由飢儉故。有情之類亡沒
T2122_.53.0271b22: 殆盡。如此儉災經七年七月七日七夜方乃得
T2122_.53.0271b23: 過。彼諸有情復共聚集起下厭離。由此因縁。
T2122_.53.0271b24: 壽不退減儉災遂息。又若人壽二十歳時。本
T2122_.53.0271b25: 起厭患今乃退捨。爾時多有疫氣瘴厲。災横
T2122_.53.0271b26: 熱惱相續而生。彼諸有情遇此諸病。多悉殞
T2122_.53.0271b27: 沒。如是病災七月七日七夜方乃得過。彼諸
T2122_.53.0271b28: 有情復共聚集起中厭離。由此因縁。壽量無
T2122_.53.0271b29: 減病災乃息。又人壽十歳時。本起厭患今還
T2122_.53.0271c01: 退捨。爾時有情展轉相見。各起猛利殺害之
T2122_.53.0271c02: 心。由此因縁。隨執草木及以瓦石。皆成最極
T2122_.53.0271c03: 鋭利刀劍。更相殘害死喪終盡。如是刀災極
T2122_.53.0271c04: 經七日方乃得過
T2122_.53.0271c05: 相生部第五
T2122_.53.0271c06: 依中阿含經云。過云有輪王出世。名曰頂生。
T2122_.53.0271c07: 奉持齋法修行布施。國中貧者出財用給。後
T2122_.53.0271c08: 經多時。然國中有貧窮者。不能出物用給恤
T2122_.53.0271c09: 乏。人轉窮困。因窮便盜他物。其主捕伺收縛。
T2122_.53.0271c10: 送詣刹利頂生王所。白曰。天王。此人盜我物。
T2122_.53.0271c11: 願天王治。王問彼人曰。汝實盜耶。彼曰。實
T2122_.53.0271c12: 盜。所以者何。以貧困故。若不盜者便無自濟。
T2122_.53.0271c13: 王即出財而給與之。語盜者曰。汝等還去後
T2122_.53.0271c14: 莫復作。由斯之故人作是念。我等亦應盜取
T2122_.53.0271c15: 他物。於是各競行盜。是謂因貧無物不能給
T2122_.53.0271c16: 恤。故人轉窮困因盜滋甚。故彼人壽轉減形
T2122_.53.0271c17: 色轉惡。父壽八萬歳。子壽四萬歳。彼人壽
T2122_.53.0271c18: 四萬歳。時有人復盜送王。王聞已便作是念。
T2122_.53.0271c19: 若我國中有盜他物。更出財物盡給與者如
T2122_.53.0271c20: 是竭藏盜遂滋甚。我今寧可作極利刀。若我
T2122_.53.0271c21: 國中有偸盜者。便收捕取坐高標下斬截其
T2122_.53.0271c22: 頭。作此念已便勅行之。於後彼人効此利刀。
T2122_.53.0271c23: 持行劫物。捉彼物主截斷其頭。因貧盜甚刀
T2122_.53.0271c24: 殺轉増。故彼人壽轉減形色轉惡。父壽四萬
T2122_.53.0271c25: 歳。子壽二萬歳。人壽二萬歳時。時彼盜者便
T2122_.53.0271c26: 作是念。王若知實。或縛鞭我。或擯罰錢。或
T2122_.53.0271c27: 貫標上。我寧妄言欺誑王耶。念已白王。我不
T2122_.53.0271c28: 偸盜。是爲因貧無物。不能給恤盜殺轉増。便
T2122_.53.0271c29: 妄言兩舌。故彼人壽轉減形色轉惡。父壽二
T2122_.53.0272a01: 萬歳。子壽一萬歳。人壽一萬歳時。人便嫉妬
T2122_.53.0272a02: 邪婬轉増。故彼人壽轉減形色轉惡。父壽一
T2122_.53.0272a03: 萬歳。子壽五千歳。人壽五千歳時。三法轉増。
T2122_.53.0272a04: 非法欲惡貪邪法。故父壽五千歳。子壽二千
T2122_.53.0272a05: 五百歳。人壽二千五百歳時。復三法轉増。兩
T2122_.53.0272a06: 舌麁言綺語。故彼壽轉減形色轉惡。故父壽
T2122_.53.0272a07: 二千五百歳。子壽千歳。人壽千歳時。一法轉
T2122_.53.0272a08: 増。邪見是也。因一法増故。彼人壽轉減形色
T2122_.53.0272a09: 轉惡。父壽千歳。子壽五百歳。人壽五百歳時。
T2122_.53.0272a10: 彼人不孝父母。不能尊敬沙門梵志。不行順
T2122_.53.0272a11: 事。不作福業。不見後世罪。故父壽五百歳。子
T2122_.53.0272a12: 壽二百五十歳。或二百歳。今若長壽。或壽
T2122_.53.0272a13: 百歳。或不啻者。佛復告比丘曰。未來久時。人
T2122_.53.0272a14: 壽十歳。女生五月即便出嫁。人壽十歳時。有
T2122_.53.0272a15: 穀名稗子。爲第一美食。如今糠糧以爲上饌。
T2122_.53.0272a16: 所有蘇油鹽蜜甘蔗一切盡沒。唯行十惡業
T2122_.53.0272a17: 道者爲人所敬。都未有善。母於其子極有害
T2122_.53.0272a18: 心。子亦於母極有害心。父子兄弟姉妹親屬。
T2122_.53.0272a19: 展轉相向有賊害心。猶如獵師見彼鹿已極
T2122_.53.0272a20: 有害心。人壽十歳時。乃有七日刀兵劫盛。
T2122_.53.0272a21: 彼若捉草即化成刀。若捉樵木亦化成刀。以
T2122_.53.0272a22: 此刀兵各各相殺。彼於七日刀兵劫過七日
T2122_.53.0272a23: 便止。爾時亦有人。生慚恥羞愧厭惡不愛。彼
T2122_.53.0272a24: 人七日刀兵劫時。便入山野在隱處藏。過七
T2122_.53.0272a25: 日已則從山野於隱處出。更互相見生慈愍
T2122_.53.0272a26: 心極相愛念。猶如慈母唯有一子。與久離別
T2122_.53.0272a27: 遠來相見。極相愛念便作是語。諸賢我今相
T2122_.53.0272a28: 見令得安隱。我等由坐生不善心令親族
T2122_.53.0272a29: 死盡。我等寧可共行善法離斷殺業。行善法
T2122_.53.0272b01: 已壽便轉増形色轉好。壽十歳人生子壽二
T2122_.53.0272b02: 十。壽二十人復作是念。若求善者壽色轉
T2122_.53.0272b03: 好。我等應可更増行善共離不與取。行是善
T2122_.53.0272b04: 已壽便轉増。人生子壽四十歳。復離邪婬。行
T2122_.53.0272b05: 是善已壽色轉好。人生子壽八十歳。復離妄
T2122_.53.0272b06: 言。行是善已壽色轉好。人生子壽百六十歳。
T2122_.53.0272b07: 壽百六十已。復離兩舌。行是善已壽色轉好。
T2122_.53.0272b08: 人生子壽三百二十歳。復離麁言。行是善已
T2122_.53.0272b09: 壽色轉好。人生子壽六百四十歳。復離綺語。
T2122_.53.0272b10: 行是善已壽色轉好。人生子壽二千五百歳。
T2122_.53.0272b11: 復離貪疾。行是善已壽色轉好。人生子壽
T2122_.53.0272b12: 五千歳。復離瞋恚。行是善已壽色轉好。人生
T2122_.53.0272b13: 子壽一萬歳。復離邪見。行是善已壽色轉好。
T2122_.53.0272b14: 人生子壽二萬歳。復離非法欲惡貪行邪法。
T2122_.53.0272b15: 我等寧可離此三惡不善法。行是善已壽色轉
T2122_.53.0272b16: 好。人生子壽四萬歳。壽四萬歳時。孝順父母。
T2122_.53.0272b17: 尊重恭敬沙門梵志。奉行順事。修習福業。見
T2122_.53.0272b18: 後世罪。行是善已。人生子壽八萬歳。人壽八
T2122_.53.0272b19: 萬歳時。此閻浮洲極大豐樂多有人民。村邑
T2122_.53.0272b20: 相近如雞一飛。女年五百歳乃當出嫁。唯有
T2122_.53.0272b21: 七病。寒熱大小便利婬欲飢渇老等。更無餘
T2122_.53.0272b22: 患。時有王名螺。爲轉輪王。聰明智慧。有四種
T2122_.53.0272b23: 軍整御四天下。七寶千子具足。端正勇猛無
T2122_.53.0272b24: 畏能伏他衆。統領大地乃至大海。不以刀

T2122_.53.0272b25:

仗。以法教令令得安樂

餘有疾病飢饉作
法延促並皆同前

T2122_.53.0272b26: 對除部第六
T2122_.53.0272b27: 依新婆沙論云。然有聖言説彼對治。謂若有
T2122_.53.0272b28: 能一日一夜持不殺戒。於未來生決定不逢
T2122_.53.0272b29: 刀兵災起。若能以一訶梨怛雞菓。起殷淨心
T2122_.53.0272c01: 奉施僧衆。於當來世決定不逢疫病災起。若
T2122_.53.0272c02: 能以一團食施諸有情。於未來世決定不逢
T2122_.53.0272c03: 飢饉災時。問如是三災餘洲有不。答無根本
T2122_.53.0272c04: 災而有相似。謂瞋増盛身力羸劣數加飢渇。
T2122_.53.0272c05: 此説二洲。北拘盧洲亦無罪業而生彼故。又
T2122_.53.0272c06: 彼無有瞋増盛故
T2122_.53.0272c07: 述曰。衆生固執無思悛革。慳貪嫉妬惡業逾
T2122_.53.0272c08: 盛。所以人情嶮阻凶毒 &T021952;

流。令入末法人
T2122_.53.0272c09: 物倶惡。所有依正兩報致令日夜衰耗。故付
T2122_.53.0272c10: 法藏經云。阿恕伽王自爲僧行食。時賓頭
T2122_.53.0272c11: 盧用＊蘇澆飯。阿恕＊伽王白言。大聖。蘇性難
T2122_.53.0272c12: 消能不爲疾。尊者答曰。不爲患也。何以故。佛
T2122_.53.0272c13: 在時水與今蘇等。是故食之終不成病。爾時
T2122_.53.0272c14: 尊者。欲驗斯事使手入地下至四萬二千餘
T2122_.53.0272c15: 里。即取地肥而示於王。王今當知。衆生薄福。
T2122_.53.0272c16: 肥膩之味皆流入地。是故世間福轉衰滅。王
T2122_.53.0272c17: 供養已歡喜而退。良由世尊鞱光未盈百年
T2122_.53.0272c18: 尚有斯徴。況今向有二千。豈有精味。故瑜伽
T2122_.53.0272c19: 論云。三災起時。爾時有情復有三種最極衰
T2122_.53.0272c20: 損。壽量衰損。依止衰損。資具衰損。壽量衰損
T2122_.53.0272c21: 者。所謂壽量極至十歳。依止衰損者。謂其身
T2122_.53.0272c22: 量極至一搩手。或復一握。資具衰損者。爾時
T2122_.53.0272c23: 有情唯以粟稗爲食中第一。以髮爲衣中第
T2122_.53.0272c24: 一。以鐵爲莊嚴中第一。五種上味悉皆隱沒。
T2122_.53.0272c25: 所謂＊蘇蜜油鹽等味及甘蔗變味

T2122_.53.0272c26:

第二大三災

此有
四部

T2122_.53.0272c27: 時量部　時節部　壞劫部　成劫部
T2122_.53.0272c28: 時量部第一
T2122_.53.0272c29: 依新婆沙論云。劫有三種。一中間劫。二成壞
T2122_.53.0273a01: 劫。三大劫。中間劫復有三種。一減劫。二増
T2122_.53.0273a02: 劫。三増減劫。減者從人壽無量歳減至十歳。
T2122_.53.0273a03: 増者從人壽十歳増至八萬歳。増減者從人
T2122_.53.0273a04: 壽十歳増至八萬歳。復從八萬歳減至十歳。
T2122_.53.0273a05: 此中一減一増。十八増減。合二十中劫世間
T2122_.53.0273a06: 成。二十中劫成已住此合名成劫。經二十中
T2122_.53.0273a07: 劫世間壞。二十中劫壞已空。此合名壞劫。總
T2122_.53.0273a08: 八十中劫合名大劫。成已住中二十中劫。初
T2122_.53.0273a09: 一唯減。後一唯増。中間十八亦増亦減。故對
T2122_.53.0273a10: 法論云。由此劫數。顯色無色界諸天壽量也
T2122_.53.0273a11: 時節部第二
T2122_.53.0273a12: 依奘法師西國傳云。陰陽歴運日月旋璣。稱
T2122_.53.0273a13: 謂雖殊。時候無異。隨其星建以標月名。時極
T2122_.53.0273a14: 短者謂之刹那也。如新婆沙論云。彼刹那量。
T2122_.53.0273a15: 云何可知。有作是言。依施設論説。如中年女
T2122_.53.0273a16: 緝績毳時。抖擻細毛不長不短。齊此説爲
T2122_.53.0273a17: 怛刹那量。彼不欲説毛縷短長。但説毳毛從
T2122_.53.0273a18: 指開出。隨所出量是怛刹那。問前問刹那。何
T2122_.53.0273a19: 縁乃引施。設説怛刹那量。答此中擧麁以
T2122_.53.0273a20: 顯於細。以細難知不可顯故。謂百二十刹那
T2122_.53.0273a21: 成一怛刹那。六十怛刹那成一臘縛。此有七
T2122_.53.0273a22: 千二百刹那。三十臘縛成一牟呼栗多。此有
T2122_.53.0273a23: 二百一十六千刹那。三十牟呼栗多成一晝
T2122_.53.0273a24: 夜。此有少二十不滿。六十五百千刹那。此五
T2122_.53.0273a25: 蘊一晝一夜。經於爾所生滅無常。有説。此麁
T2122_.53.0273a26: 非刹那量。如我義者如壯士彈指頃。經六十
T2122_.53.0273a27: 四刹那有説不然。如我義者如二壯夫掣斷
T2122_.53.0273a28: 衆多迦尸細縷。隨爾所縷斷。經爾所刹那。有
T2122_.53.0273a29: 説不然。如我義者。如二壯夫執挽衆多迦尸
T2122_.53.0273b01: 細縷。有一壯夫以至那國百練剛刀捷疾而
T2122_.53.0273b02: 斷。隨爾所縷斷。經爾所刹那。有説。猶麁非刹
T2122_.53.0273b03: 那量。實刹那量世尊不説。如世尊説。譬如四
T2122_.53.0273b04: 善射夫。各執弓箭相背攅立欲射四方。有一
T2122_.53.0273b05: 捷夫。來語之曰。汝等今可一時放箭。我能
T2122_.53.0273b06: 遍接倶令不墮。於意云何。此捷疾不。苾芻白
T2122_.53.0273b07: 佛。甚疾世尊。佛言。彼人不及地行藥叉。地行
T2122_.53.0273b08: 捷疾不及空行藥叉。空行捷疾不及四大王
T2122_.53.0273b09: 衆天。彼天捷疾不及日月二輪。二輪捷疾不
T2122_.53.0273b10: 及堅行天子。此薄日月輪車者。此等諸天展
T2122_.53.0273b11: 轉捷疾。壽行生滅捷疾於彼。刹那流轉無有
T2122_.53.0273b12: 暫停。由此故知。世尊不説實刹那量。問何
T2122_.53.0273b13: 故世尊不爲他説實刹那量。答無有有情堪
T2122_.53.0273b14: 能知故。又依安般經云。於一彈指頃心有九
T2122_.53.0273b15: 百六十。又仁王經云。一念有九十刹那。一
T2122_.53.0273b16: 一刹那中復有九百生滅。又菩薩處胎經云。
T2122_.53.0273b17: 一彈指頃有三十二億百千念。念念成形形
T2122_.53.0273b18: 形皆有識。佛之威神入微識中皆令得度。又
T2122_.53.0273b19: 毘曇論。合有十二重。一名刹那。二名怛刹
T2122_.53.0273b20: 那。三名羅婆。四名摩睺羅。五名日夜。六名
T2122_.53.0273b21: 半月。七名一月。八名時。九名行。十名＊年。十
T2122_.53.0273b22: 一名雙。十二名劫。一刹那者翻爲一念。百二
T2122_.53.0273b23: 十刹那爲一怛刹那翻爲一瞬。六十怛刹那
T2122_.53.0273b24: 爲一息。一息爲一羅婆。三十羅婆爲一摩睺
T2122_.53.0273b25: 羅。翻爲一須臾。三十摩睺羅爲一日夜。計
T2122_.53.0273b26: 有六百三十八萬刹那。僧祇律云。二十念爲
T2122_.53.0273b27: 一瞬。二十瞬名一彈指。二十彈指名一羅預。
T2122_.53.0273b28: 二十羅預名一須臾。一日一夜有三十須臾。
T2122_.53.0273b29: 日極長時晝有十八夜有十二。極短時晝有
T2122_.53.0273c01: 十二夜有十八春秋分便等。又智度論云。晝
T2122_.53.0273c02: 夜六分有三十時。春秋分時晝夜各十五時。
T2122_.53.0273c03: 餘時増減。五月晝時有十八夜有十二。十
T2122_.53.0273c04: 月夜時有十八晝有十二。依奘法師西國傳

T2122_.53.0273c05:

云。居俗日夜分爲八時

晝四夜四於一
一時各有四分

月盈至

T2122_.53.0273c06: 滿謂之白分。月虧至晦謂之黒分。或十四日
T2122_.53.0273c07: 十五日。月有大小故也。白前黒後合爲一月。
T2122_.53.0273c08: 六月合爲一行。日游在内北行也。日游在外
T2122_.53.0273c09: 南行也。總此二行合爲一歳。又分一歳以爲
T2122_.53.0273c10: 六時。正月十五日至三月十五日漸熱也。三
T2122_.53.0273c11: 月十六日至五月十五日盛熱也。五月十六
T2122_.53.0273c12: 日至七月十五日雨時也。七月十六日至九
T2122_.53.0273c13: 月十五日茂時也。九月十六日至十一月十
T2122_.53.0273c14: 五日漸寒也。十一月十六日至正月十五
T2122_.53.0273c15: 日盛寒也。如來聖教。歳爲三時。正月十六
T2122_.53.0273c16: 日至五月十五日熱時。五月十六日至九月
T2122_.53.0273c17: 十五日雨時也。九月十六日至正月十五日
T2122_.53.0273c18: 寒時也。或爲四時。春夏秋冬也。依論計之。十
T2122_.53.0273c19: 五夜爲半月。兩半月爲一月。三月爲一時。兩
T2122_.53.0273c20: 時爲一行。一行即半年六月也。兩行爲一年。
T2122_.53.0273c21: 二年半爲一雙。此由閏故。以閏月兼本月。此
T2122_.53.0273c22: 謂月雙非閏雙也。若以五年兩閏雙者。二年
T2122_.53.0273c23: 半有一閏。豈立隻乎。積此時數明劫有四
T2122_.53.0273c24: 種。一別劫。二成劫。三壞劫。四大劫。從人壽
T2122_.53.0273c25: 十歳漸至八萬歳。經多時八萬歳。又漸減至
T2122_.53.0273c26: 十歳。爲一別劫。對餘總故名爲別也。若以事
T2122_.53.0273c27: 格量。依雜阿含經云。一由旬城高下亦爾。
T2122_.53.0273c28: 滿中芥子百年取一。芥盡劫猶不盡。案此即
T2122_.53.0273c29: 爲別劫也。若據大劫。即以八十由旬城爲量
T2122_.53.0274a01: 也。樓炭經云。以二事論劫。一云有一大城東
T2122_.53.0274a02: 西千里南北四千里。滿中芥子百歳諸天來
T2122_.53.0274a03: 下。取一芥子盡劫猶未盡。二云有一大石方
T2122_.53.0274a04: 四十里。百歳諸天來下。取羅縠衣拂石盡劫
T2122_.53.0274a05: 猶未窮。此亦應是別劫也。第二有成劫四十
T2122_.53.0274a06: 壞劫亦爾。所以然者。世間成時二十別劫。住
T2122_.53.0274a07: 時二十別劫。壞時二十別劫。空時二十別劫。
T2122_.53.0274a08: 此中以住合成以空合壞。故各四十別劫。總
T2122_.53.0274a09: 此成壞合有八十別劫。爲一大劫。若更舒之
T2122_.53.0274a10: 別有六劫。一別。二成。三住。四壞。五空。六大。
T2122_.53.0274a11: 若更來之則有三劫。一小劫。二中劫。三大
T2122_.53.0274a12: 劫。小則別劫。中則成壞。隨一大則總成與壞。
T2122_.53.0274a13: 欲界中壽一劫是小劫。初禪三天壽劫是中
T2122_.53.0274a14: 劫。二禪已去壽劫是大劫。外國俗算有六十
T2122_.53.0274a15: 位。過此已後不可數故。名阿僧祇。此數年爲
T2122_.53.0274a16: 劫數。一至六十位名阿僧祇劫。此是大劫量
T2122_.53.0274a17: 也。故智度論經云。以百由旬城爲量。百＊年
T2122_.53.0274a18: 取一芥。故喩以迦尸羅天衣。百年一拂。百
T2122_.53.0274a19: 由旬石爲量者。此並格量大劫也。即案索訶

T2122_.53.0274a20:

世界

舊云娑
婆世界

一大劫中千佛出世。尋夫劫波

T2122_.53.0274a21: 之號。不可以時數之。故以假石芥城等。准爲
T2122_.53.0274a22: 一期之候。即約前中具含成住壞空等四劫
T2122_.53.0274a23: 也。如前從十歳増至八萬。復從八萬復至十
T2122_.53.0274a24: 歳。經二十返一小劫。二十小劫爲一成劫。以
T2122_.53.0274a25: 年算之則經八千萬萬億百千八百萬歳也。
T2122_.53.0274a26: 止一爲小劫矣。今成劫已過入住劫來。復經
T2122_.53.0274a27: 八小劫。釋迦牟尼如來於住劫中當第四佛。
T2122_.53.0274a28: 尚餘九百九十六佛。於後續次而出
T2122_.53.0274a29: 依奘法師西國傳云。夫數量之稱謂踰繕那

T2122_.53.0274b01:

舊云由旬。又曰踰闍那。
又曰由延。皆訛略

踰繕那者。自古聖王一

T2122_.53.0274b02: 日運行也。舊傳一踰繕那四十里矣。印度國
T2122_.53.0274b03: 俗乃三十里。聖教所裁唯十六里。故毘曇
T2122_.53.0274b04: 論。四肘爲一弓。五百弓爲一拘盧舍。八拘盧
T2122_.53.0274b05: 舍爲一由旬。一弓長八尺。五百弓長四百丈。
T2122_.53.0274b06: 四百丈爲一拘盧舍。一里有三百六十歩。一
T2122_.53.0274b07: 歩有六尺。合有二百一十六丈爲一里。二里
T2122_.53.0274b08: 有四百三十二丈。計前五百弓有四百丈爲
T2122_.53.0274b09: 一拘盧舍。猶欠三十二丈不滿二里。計一拘
T2122_.53.0274b10: 盧舍減有二里。計八拘盧舍減十六里爲一
T2122_.53.0274b11: 由旬。若依雜寶藏經。一拘盧舍有五里。計毘
T2122_.53.0274b12: 曇八拘盧舍爲一由旬。合有四十里
T2122_.53.0274b13: 壞劫部第三
T2122_.53.0274b14: 依長阿含經云。三災上際云何。若火災起時。
T2122_.53.0274b15: 至光音天爲際。若水災起時至。遍淨天爲際。
T2122_.53.0274b16: 若風災起時。至果實天爲際。三災欲起時。世
T2122_.53.0274b17: 間人皆行正法。正見不倒修十善行。行此法
T2122_.53.0274b18: 時有人得第二禪者。即勇身上昇於空中。住
T2122_.53.0274b19: 聖人道。天道梵道高聲唱言。諸賢當知無覺
T2122_.53.0274b20: 無觀第二禪樂人。聞此聲已即修無覺無觀。
T2122_.53.0274b21: 身壞命終生光音天。是時地獄衆生罪畢命
T2122_.53.0274b22: 終來生人間。復修無覺無觀。得生光音天。畜
T2122_.53.0274b23: 生餓鬼阿須倫乃至六欲。皆生光音天爾時
T2122_.53.0274b24: 先地獄盡。後畜生盡已。次餓鬼阿須倫乃
T2122_.53.0274b25: 至他化自在天盡已。然後人盡無有遺餘。此
T2122_.53.0274b26: 世敗壞乃成爲災。又順正理論云。乃至地獄
T2122_.53.0274b27: 無一有情。爾時名爲地獄已壞。諸有地獄定
T2122_.53.0274b28: 受業者。業力置他方獄中。由此準知傍生
T2122_.53.0274b29: 鬼趣。時人身内無有諸蟲與佛身同。若時人
T2122_.53.0274c01: 趣此洲一人無師法然得初靜慮。從靜慮起
T2122_.53.0274c02: 唱如是言。離生喜樂甚樂甚靜。餘人聞已皆
T2122_.53.0274c03: 入靜慮。命終並得生梵世中。乃至此洲有情
T2122_.53.0274c04: 都盡。是名已壞贍部洲人。東西二洲例此應
T2122_.53.0274c05: 説。北洲命盡生欲界天。由彼鈍根無離欲故。
T2122_.53.0274c06: 生欲界天已靜慮現前轉得勝依。方能離欲。
T2122_.53.0274c07: 乃至人趣無一有情。爾時名爲人趣已壞。若
T2122_.53.0274c08: 諸天趣欲界六天隨一法然得初靜慮。乃至
T2122_.53.0274c09: 並得生梵世中。爾時名爲欲天已壞。如是欲
T2122_.53.0274c10: 界無一有情。名欲界中有情已壞。若時梵世
T2122_.53.0274c11: 隨一有情無師法然得二靜慮。從彼定起唱
T2122_.53.0274c12: 如是言。定生喜樂甚樂甚靜。餘天聞已皆入
T2122_.53.0274c13: 彼靜慮。命終並得生極光淨。乃至梵世中有
T2122_.53.0274c14: 情都盡。如是名已壞有情世間。唯器世間空
T2122_.53.0274c15: 曠而住。餘方世界一切有情感此三千世界
T2122_.53.0274c16: 業盡。於此漸有七日輪現。諸海乾竭衆山洞
T2122_.53.0274c17: 然。洲渚三輪並從焚燎。風吹猛焔燒上天宮。
T2122_.53.0274c18: 乃至梵宮無遺灰爐。自地火焔燒自地宮。非
T2122_.53.0274c19: 他地災能壞他地。由相引起故作是説。下火
T2122_.53.0274c20: 風飄焚燒上地。謂欲界火猛焔上昇。爲縁引
T2122_.53.0274c21: 生色界。火焔。餘災亦爾。如應當知。如是始從
T2122_.53.0274c22: 地獄漸減。乃至器世界盡總名壞劫。又觀佛
T2122_.53.0274c23: 三昧經云。天地始終謂之一劫。劫盡壞時火
T2122_.53.0274c24: 災將起。一切人民皆背正向邪競行十惡。天
T2122_.53.0274c25: 久不雨所種不生。依水泉原乃至四大駛河
T2122_.53.0274c26: 皆悉枯竭。久久之後風入海底。取日上大

T2122_.53.0274c27:

城郭。於須彌山邊置本道中

長阿含經云。其後
久久有大黒風暴起

T2122_.53.0274c28:

海水。深八萬四千由旬吹使兩披。取日宮殿置於須彌山
半。去地四萬二千由旬安日道中。乃至七日次第取之法

T2122_.53.0274c29:

用並然。雜心論云。劫滅之時有七日輪住遊
乾陀山從彼而去。又説云。分一日爲七日。

T2122_.53.0275a01:

又説云。從阿鼻地獄
下出日。衆生業力致

一日出時百草樹木一時

T2122_.53.0275a02: 彫落。二日出時四大海水從百由旬乃至七百
T2122_.53.0275a03: 由旬内。其水自然枯涸。三日出時四大海水
T2122_.53.0275a04: 千由旬。乃至七千由旬内水展轉消盡。四日
T2122_.53.0275a05: 出時四大海水深千由旬。五日出時四大海水

T2122_.53.0275a06:

縱廣七千由旬乃至竭盡

長阿含經云。五日出已
其後海水轉深。猶如

T2122_.53.0275a07:

春雨後亦如牛跡中水。
遂至涸盡不漬人躯也

六日出時此地厚六萬八

T2122_.53.0275a08: 千由旬。皆悉煙出。從須彌山乃至三千大千
T2122_.53.0275a09: 刹土。及八大地獄靡不燒滅。煙盡無餘。人民
T2122_.53.0275a10: 命終。皆依須彌山及六欲諸天。皆悉命終
T2122_.53.0275a11: 宮殿皆空。一切無常不得久住。七日出時大
T2122_.53.0275a12: 地須彌山漸漸崩壞百千由旬。永無遺餘。山
T2122_.53.0275a13: 皆洞然。諸寶爆裂。煙焔震動至于梵天。一
T2122_.53.0275a14: 切惡道皆悉蕩盡。罪終福至。皆集第十五天
T2122_.53.0275a15: 上。十四天以下盡成灰墨。新生天子未曾見
T2122_.53.0275a16: 此。普懷恐懼。舊生天子各來慰勞。勿生恐怖。
T2122_.53.0275a17: 終不至此。人民命終生光音天。以念爲食。光
T2122_.53.0275a18: 明自照神足飛行。或生他土。若生地獄。地獄
T2122_.53.0275a19: 罪畢亦生天上。若罪未畢復移他方。無日月
T2122_.53.0275a20: 星宿亦無晝夜。唯有大冥謂之火劫。火災果
T2122_.53.0275a21: 報致此壞敗。劫欲成時火乃自滅。更起大雲
T2122_.53.0275a22: 漸降大雨。滴如車軸。是時此三千大千刹土。
T2122_.53.0275a23: 水遍其中乃至梵天。故瑜伽論云。又諸有情
T2122_.53.0275a24: 能滅壞業増上力故。及依六種所燒事故。復
T2122_.53.0275a25: 有六日輪漸次而現。彼諸日輪望舊日輪。所
T2122_.53.0275a26: 有熱勢踰前四倍。既成七已熱遂増七。云何
T2122_.53.0275a27: 名爲六所燒事。一小大溝坑。由第二日輪之
T2122_.53.0275a28: 所枯竭。二小河大河。由第三日輪之所枯竭。
T2122_.53.0275a29: 三無熱大池。由第四日輪之所枯竭。四大海。
T2122_.53.0275b01: 由第五日輪及第六一分之所枯竭。五蘇迷
T2122_.53.0275b02: 盧山及以大地體堅實故。由第六一分及第
T2122_.53.0275b03: 七日輪之所燒然。即此火焔爲風所鼓。展轉
T2122_.53.0275b04: 熾盛極至梵世。如是世界皆悉燒已。乃至灰
T2122_.53.0275b05: 墨及與餘影皆不可得。從此名爲器世間已
T2122_.53.0275b06: 壞。滿足二十中劫。如是壞已復二十中劫住」
T2122_.53.0275b07: 云何水災。謂過七火災已於第二靜慮中有
T2122_.53.0275b08: 倶生。水界起壞器世間猶水消鹽。此之水界
T2122_.53.0275b09: 與器世間一時倶沒。如是沒已復二十中劫
T2122_.53.0275b10: 住。云何風災。謂七水災過已復七火災。從此
T2122_.53.0275b11: 無間於第三靜慮中有倶生。風界起壞器世
T2122_.53.0275b12: 間如風乾支節。復能消盡。此之風界與器世
T2122_.53.0275b13: 間一時倶沒。從此壞已復二十中劫住。如是
T2122_.53.0275b14: 略説・世間已壞。又依順正理論云。此水火風
T2122_.53.0275b15: 三大災起逼有情類。令捨下地集上天中。初
T2122_.53.0275b16: 火災興由七日現有説。如是七日輪行猶如
T2122_.53.0275b17: 雁行分路旋運。有説如是。七日輪行上下爲
T2122_.53.0275b18: 行分路旋運・中間各相去五千踰繕那。次水
T2122_.53.0275b19: 災興由降瀑雨。有作是説。從三定邊空中欻
T2122_.53.0275b20: 然。雨熱灰水。有餘復説。從下水輪起湧沸
T2122_.53.0275b21: 水上騰漂浸。決定義者即此邊生。後風災興
T2122_.53.0275b22: 由風相撃。有作是説。從四定邊空中欻然飄
T2122_.53.0275b23: 撃風起。有餘復説。從下風輪起衝撃風上騰
T2122_.53.0275b24: 飄鼓。此決定義。準前應知。三災起時云何次
T2122_.53.0275b25: 第。要先有問起七火災。其次定應一水災
T2122_.53.0275b26: 起。此後無間復七火災。度七火災還有一水。
T2122_.53.0275b27: 如是乃至滿七水災。復有七火災後風災起。
T2122_.53.0275b28: 如是總有八七火災一七水災一風災起。水
T2122_.53.0275b29: 風災起皆次火災。自水風災必火災起。故災
T2122_.53.0275c01: 次第理必應然。何縁七火方一水災。極光靜
T2122_.53.0275c02: 天壽勢故。謂彼壽量極八大劫。故至第八方
T2122_.53.0275c03: 一水災。由此應知。要度七水八七火後乃一
T2122_.53.0275c04: 風災。由遍淨天壽勢力故。謂彼壽量六十四
T2122_.53.0275c05: 劫。故第八八方一風災。如諸有情修定漸
T2122_.53.0275c06: 勝。所感異熟身壽漸長。由是所居亦漸久住。
T2122_.53.0275c07: 故毘曇論偈云
T2122_.53.0275c08: 七火次第過然後一水災
T2122_.53.0275c09: 七七火七水復七火後風
T2122_.53.0275c10: 又對法論云。如是東方無間無斷。無量世界。
T2122_.53.0275c11: 或有將壞。或有將成。或有正壞。或壞已住。或
T2122_.53.0275c12: 有正成。或成已住。如於東方。乃至一切十方
T2122_.53.0275c13: 亦爾。如是若有情世間若器世間。業煩惱力
T2122_.53.0275c14: 所生故。業煩惱増上所起故。總名苦諦。又雜
T2122_.53.0275c15: 心論。問何故壞劫不至第四禪。答淨居天故。
T2122_.53.0275c16: 彼無上地生即彼般涅槃故。亦不下生。下地
T2122_.53.0275c17: 非數滅故。若彼住經壞劫者亦不然。増上福
T2122_.53.0275c18: 力生彼處故。内擾亂非故。若彼地内有擾亂
T2122_.53.0275c19: 者則外有災患。彼初禪内有覺觀。火擾亂故。
T2122_.53.0275c20: 外爲火災燒。第二禪内喜水擾亂故。外爲水
T2122_.53.0275c21: 災所漂。第三禪内有出入息風擾亂故。外爲
T2122_.53.0275c22: 風災所壞。問第四禪未曾有擾亂者。何得不
T2122_.53.0275c23: 常。答刹那無常所壞故。第四禪地不定相
T2122_.53.0275c24: 續。隨彼天生宮殿倶起。若天命終彼亦倶沒
T2122_.53.0275c25: 耳◎
T2122_.53.0275c26: ◎成劫部第四
T2122_.53.0275c27: 依起世經云。爾時復經無量久遠不可計數
T2122_.53.0275c28: 日月。時起大重雲。乃至遍覆梵天世界。既遍
T2122_.53.0275c29: 覆已注大洪雨。其滴甚麁。或如車軸。或復如
T2122_.53.0276a01: 杵。經歴百千萬年彼雨水聚漸漸増長。乃至
T2122_.53.0276a02: 天所住世界其水遍滿。然彼水聚有四風輪
T2122_.53.0276a03: 之所住持。何等爲四。一名爲住。二名安住。
T2122_.53.0276a04: 三名不墮。四名牢主。彼雨斷已復還自退。
T2122_.53.0276a05: 下無量百千萬億由旬。當於爾時四方一時
T2122_.53.0276a06: 有大風起。其風名爲阿那毘羅。吹彼水聚混
T2122_.53.0276a07: 亂不停。水中自然生大沫聚。大風吹沫擲置
T2122_.53.0276a08: 空中。從上造作梵天宮殿。微妙可愛七寶間
T2122_.53.0276a09: 成。所謂金銀琉璃玻 &MT00744;

赤珠硨磲碼瑙。有
T2122_.53.0276a10: 斯梵天世間出生。彼大水聚復更退下無量
T2122_.53.0276a11: 百千萬億由旬。如前四方風起名阿那毘羅。
T2122_.53.0276a12: 由此大風吹擲水沫復成宮殿。魔身天牆壁
T2122_.53.0276a13: 住如梵身天無異。唯有寶色精麁異耳。如是
T2122_.53.0276a14: 次造他化自在天。展轉至夜摩天。六天次第
T2122_.53.0276a15: 具足如梵天無異精麁異耳。時彼水聚轉復
T2122_.53.0276a16: 減少。乃更退下無量百千億萬由旬。湛然渟
T2122_.53.0276a17: 住。彼水聚中四方浮沫水上厚六十八億由
T2122_.53.0276a18: 旬。周闊無量。大風吹沫復造須彌山四寶所
T2122_.53.0276a19: 成。復吹水上浮沫爲三十三天七寶所成。又
T2122_.53.0276a20: 吹水沫。於須彌山半腹之間四萬二千由旬。
T2122_.53.0276a21: 爲日月天子宮殿皆七寶成。以是因縁。世間
T2122_.53.0276a22: 便有七日宮殿安住現在。又吹水沫於海水
T2122_.53.0276a23: 上高萬由旬。爲空居夜叉造＊玻 &MT00744;

宮殿城郭
T2122_.53.0276a24: 亦爾。又吹水沫於須彌山四面。各去山一千
T2122_.53.0276a25: 由旬。大海之下作四面阿脩羅城七寶莊嚴。
T2122_.53.0276a26: 又復大風吹水聚沫造作餘大寶山。如是展
T2122_.53.0276a27: 轉吹水沫過四大洲八萬小洲須彌山王。并
T2122_.53.0276a28: 餘一切大山之外周匝安置。名大輪圍山。高
T2122_.53.0276a29: 廣正等六百八十萬億由旬。牢固眞實。金剛
T2122_.53.0276b01: 所成難可破壞。如是大風吹掘大地漸漸深
T2122_.53.0276b02: 入。乃於其中置大水聚湛然＊渟積。以此因縁
T2122_.53.0276b03: 便有大海。又起世經云。此大海水。何因縁故
T2122_.53.0276b04: 如是鹹苦不堪飮食。此有三因縁。何等爲三。
T2122_.53.0276b05: 一者從火災後經無量時。起大重雲彌覆凝
T2122_.53.0276b06: 住。後降雨滴注滿世界。彼大雨汁洗梵身天
T2122_.53.0276b07: 一切宮殿。次洗廣天宮殿。次洗他化自在天
T2122_.53.0276b08: 化樂天兜率天夜摩天宮殿洗已。洗彼宮時
T2122_.53.0276b09: 所有鹹辛苦味悉皆流下。次復洗須彌山及
T2122_.53.0276b10: 四大洲八萬小洲諸餘大山等。如是洗時浸
T2122_.53.0276b11: 漬流蕩其中。以是因縁令大海鹹不堪飮食。
T2122_.53.0276b12: 第二此大海水大神大身衆生在其中住。所
T2122_.53.0276b13: 有屎尿流出海中。以是因縁其水鹹苦不堪
T2122_.53.0276b14: 飮食。第三此大海水古昔諸仙曾所呪故。願
T2122_.53.0276b15: 海成其鹽味不堪飮食。以是因縁令大海鹹
T2122_.53.0276b16: 不堪飮食。又依順正理論云。所言成劫者。謂
T2122_.53.0276b17: 從風起。乃至地獄始有情生。謂此世間災所
T2122_.53.0276b18: 壞已。二十中劫唯有虚空。過此長時次應復
T2122_.53.0276b19: 有等住世。成劫便至一切有情業増上力。空
T2122_.53.0276b20: 中漸有微細風生。是器世間將成前相。風漸
T2122_.53.0276b21: 増盛成立如前所説風輪水輪金輪等。然初
T2122_.53.0276b22: 成立大梵天宮乃至夜摩天宮復起風輪等。
T2122_.53.0276b23: 是謂成立外器世間。由有情力。謂光淨久集
T2122_.53.0276b24: 有情。天衆既多。居處迫迮。諸福減者應散居
T2122_.53.0276b25: 下。此器世間初一有情。極光淨歿生大梵處
T2122_.53.0276b26: 空宮殿中。後諸有情亦從彼歿有生梵輔。有
T2122_.53.0276b27: 生梵天。有生他化自在天宮。漸漸下生乃
T2122_.53.0276b28: 至人趣。後生餓鬼傍生地獄。法爾後成壞必
T2122_.53.0276b29: 最初。若初一有情生無間獄。二十中成劫應
T2122_.53.0276c01: 知已滿。此後復有二十中劫。名成已住。次
T2122_.53.0276c02: 第而起。立世阿毘曇論云。一切器世界起作
T2122_.53.0276c03: 已成。時二種界起長。謂地火兩界。風界起
T2122_.53.0276c04: 吹火界蒸錬地界。風界恒起吹一切物使成
T2122_.53.0276c05: 堅實。既堅實已一切諸寶種類皆得顯現。如
T2122_.53.0276c06: 是多時六十小劫究竟已度
T2122_.53.0276c07: 又長阿含經云。此三及地爲四災四劫。除地
T2122_.53.0276c08: 説三爲大劫。唯未至第四禪。爲淨居天故。無
T2122_.53.0276c09: 上地可生。即於彼處涅槃。亦不下生。非數滅
T2122_.53.0276c10: 故。變成天地。天地更始。了無所有亦無日月。
T2122_.53.0276c11: 地湧甘泉味如蘇蜜。時光音諸天。或有福盡
T2122_.53.0276c12: 來生。或樂觀新地。性多輕躁以指嘗之。如是
T2122_.53.0276c13: 三轉得其甜味。食之不已漸生麁肌。失天妙
T2122_.53.0276c14: 色神足光明。冥然大暗。後大黒風吹彼海水
T2122_.53.0276c15: 漂出日月。置須彌邊安日道中。遶須彌山照
T2122_.53.0276c16: 四天下。時諸人輩見出則歡見入則懼。自茲
T2122_.53.0276c17: 以後晝夜晦朔春秋歳數終而復始。劫初成
T2122_.53.0276c18: 時諸天來下爲人皆悉化生。身光自在神足
T2122_.53.0276c19: 飛行。無有男女尊卑。衆共生世。故名衆生。有
T2122_.53.0276c20: 自然地味猶如醍醐亦如生＊蘇味甜如蜜。
T2122_.53.0276c21: 其後衆生以手試甞。遂生味著漸成摶食。光
T2122_.53.0276c22: 明轉減無復神通食地味多者顏色麁悴。其
T2122_.53.0276c23: 食少者顏色光澤。遂生勝負。因縁勝負故便
T2122_.53.0276c24: 生是非。地味稍歇咸皆懊惱。咄哉爲禍。無復
T2122_.53.0276c25: 地味。又生地皮状如薄餅。地皮又滅又生地
T2122_.53.0276c26: 膚。地膚滅故。依増一經。又生自然地肥。味
T2122_.53.0276c27: 甘如蒲萄酒
T2122_.53.0276c28: 又樓炭經云。地肥不生更生兩枝＊蒱＊萄。其
T2122_.53.0276c29: 味亦甘。久久食多共相形笑。兩枝蒱＊萄不
T2122_.53.0277a01: 生。更生糠米無有糠糩。不加調和備衆美味。
T2122_.53.0277a02: 衆生食之生男女形。又増一經云。時諸天子
T2122_.53.0277a03: 情欲意多者便成女人。故有夫妻之名。其後
T2122_.53.0277a04: 衆生婬慾轉増。遂夫妻共住。其餘衆生壽
T2122_.53.0277a05: 福行盡。後光音天來生此間在母胎中。因此
T2122_.53.0277a06: 世間有處胎生。爾時造瞻婆大城乃至一切
T2122_.53.0277a07: 城郭。自然糠米朝刈暮熟。暮刈朝熟。刈後隨
T2122_.53.0277a08: 生
T2122_.53.0277a09: 又依中阿含經。米長四寸未有莖秆。時有衆
T2122_.53.0277a10: 生併取日糧。如是相學。乃至併取五日糠米。
T2122_.53.0277a11: 漸生糠糩。刈已不生遂有枯株。爾時衆生懊
T2122_.53.0277a12: 惱悲泣。各封田宅糠米以爲疆畔。其衆自藏
T2122_.53.0277a13: 己米盜他田穀。無能決者。議立一平等主。善
T2122_.53.0277a14: 護人民賞善罰惡。便有刀杖等物考楚殺戮。
T2122_.53.0277a15: 此是生老病死之原。由有田地致此諍訟。故
T2122_.53.0277a16: 各共減割以供給之。故選一人形貌尊雅甚
T2122_.53.0277a17: 有財徳。請以爲主。於是始有民主之號。田
T2122_.53.0277a18: 宅舍屋之名。天下豐樂不可具述。奉行十善
T2122_.53.0277a19: 哀念人民。如父母愛子。人民敬主如子敬父。
T2122_.53.0277a20: 人壽大久豐樂無極
T2122_.53.0277a21: 又依順正理論云。初受段食故。身漸堅重。光
T2122_.53.0277a22: 明隱沒黒暗便生。日月衆星從茲出現。由
T2122_.53.0277a23: 漸耽味地味便隱。從茲復有地皮餅生。競耽
T2122_.53.0277a24: 食之地餅復隱。爾時復有林藤出現。競耽食
T2122_.53.0277a25: 故林＊藤復隱。有非種香稻自生。衆共取之以
T2122_.53.0277a26: 充所食。此食麁故殘穢在身。爲欲蠲除便生
T2122_.53.0277a27: 二道。因斯遂有男女根生。由二根殊形相亦
T2122_.53.0277a28: 異。宿習力故便相瞻視。因此遂生非理。乃至
T2122_.53.0277a29: 由有劫盜過起。詮量衆内一有徳人。各以所
T2122_.53.0277b01: 收六分之一。雇令防護封爲田主。因斯故立
T2122_.53.0277b02: 刹帝利名。大衆欽承恩流率土。故復名大王。
T2122_.53.0277b03: 未有多王。自後諸王此王爲首
T2122_.53.0277b04: 又長阿含經云。佛告比丘。有四事長久無量
T2122_.53.0277b05: 無限。不可以日月歳數而稱計也。云何爲四。
T2122_.53.0277b06: 一時世間災漸起。壞此世時中間長久。不可
T2122_.53.0277b07: 以日月歳數而稱計也。二者此世間壞已中
T2122_.53.0277b08: 間空曠。無有世間長久逈遠。不可以日月歳
T2122_.53.0277b09: 數而稱計也。三者天地初起向欲成時中間
T2122_.53.0277b10: 長久。不可以日月歳數而稱計也。四者天地
T2122_.53.0277b11: 成已久住不壞。不可以日月歳數而稱計也。
T2122_.53.0277b12: 是爲四事長久無量無限不可以日月歳數而
T2122_.53.0277b13: 計量也
T2122_.53.0277b14: 頌曰
T2122_.53.0277b15:     百旬芥易盡三災理自傾
T2122_.53.0277b16:     石火無恒焔電光非久停
T2122_.53.0277b17:     飢窘自相噉刀兵競相征
T2122_.53.0277b18:     疫病無醫効空勞怨苦聲
T2122_.53.0277b19:     親慼無相救殘害有餘情
T2122_.53.0277b20:     遺文虚滿笥徒欣富貴盈
T2122_.53.0277b21:     太息波川迅悲斯苦業縈
T2122_.53.0277b22:     生滅恒敦逼煎迫未安寧◎
T2122_.53.0277b23: 法苑珠林卷第一
T2122_.53.0277b24:
T2122_.53.0277b25:
T2122_.53.0277b26:
T2122_.53.0277b27:
T2122_.53.0277b28:
T2122_.53.0277b29:
T2122_.53.0277c01:
T2122_.53.0277c02:
T2122_.53.0277c03: 法苑珠林卷第二
T2122_.53.0277c04: 　西明寺沙門釋道世撰　

T2122_.53.0277c05:

◎三界篇第二　

三界有二初明
四洲二明諸天

T2122_.53.0277c06:

初明四洲　

此有
十部

T2122_.53.0277c07: 述意部　會名部　地量部　山量部　界
T2122_.53.0277c08: 量部　方土部　身量部　壽量部　衣量
T2122_.53.0277c09: 部　優劣部
T2122_.53.0277c10: 夫三界定位六道區分。麁妙異容苦樂殊跡。
T2122_.53.0277c11: 觀其源始不離色心。檢其會歸莫非生滅。生
T2122_.53.0277c12: 滅輪迴是曰無常。色心影幻斯謂苦本。故涅
T2122_.53.0277c13: 槃喩之於大河。法花方之於火宅。聖人啓
T2122_.53.0277c14: 悟息駕反源。超出三有漸逾十地也。尋世界
T2122_.53.0277c15: 立體四大所成。業和縁合與時而作。數盈災
T2122_.53.0277c16: 起復歸于滅。所謂短壽者謂其長壽。長者見
T2122_.53.0277c17: 其短矣。夫虚空不有故厥量無邊。世界無窮
T2122_.53.0277c18: 故其状不一。於是大千爲法王所統。小千爲
T2122_.53.0277c19: 梵王所領。須彌爲帝釋所居。鐵圍爲蕃牆
T2122_.53.0277c20: 之城。大海爲八維之浸。日月爲四方之燭。總
T2122_.53.0277c21: 總群生於茲是宅。瑣瑣含識莫思塗炭。沈
T2122_.53.0277c22: 俗而觀。則迂誕之奢言。大道而察。乃掌握之
T2122_.53.0277c23: 近事耳。但世宗周孔雅伏經書。然辯括宇宙
T2122_.53.0277c24: 臆度不了。易稱玄天。蓋取幽深之名。莊説
T2122_.53.0277c25: 蒼天。近在遠望之色。於是野人信明謂旻
T2122_.53.0277c26: 青如碧。儒士據典謂乾黒如漆。青黒誠異乖
T2122_.53.0277c27: 體是同。儒野雖殊不知是一。然則俗尊天名
T2122_.53.0277c28: 而莫識實。豈知六欲之嚴麗。十梵之光明
T2122_.53.0277c29: 哉。嗟夫。區界現事猶莫之知。不思妙義固其

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