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修行道地經 (No. 0606_ 竺法護譯 ) in Vol. 15

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T0606_.15.0189a01:     亦如畫好像 會當歸腐敗
T0606_.15.0189a02:     以諦見本無 安可附近之
T0606_.15.0189a03: 計人在世所作禍福。不盡其壽亦有中夭而死
T0606_.15.0189a04: 傷者。譬如陶家作諸瓦器。或始破者。向
T0606_.15.0189a05: 刀治坏時破者。或塼上破或下時破。或著
T0606_.15.0189a06: 破或拍時破。或坏燥破或*陶中破。或熟
T0606_.15.0189a07: 破者或移時破者。或用破者。設使不用久
T0606_.15.0189a08: 會破也。人亦如是有初發意向來未至死
T0606_.15.0189a09: 者。或有二根胎如生酪。有如熟酪*息肉
T0606_.15.0189a10: 肉具足六情。或不具足而有死者。向欲生時
T0606_.15.0189a11: 又適墮地。一日百日一歳十歳學業死者。
T0606_.15.0189a12: 十三十四十五十。從一歳死至到百歳。雖
T0606_.15.0189a13: 復長壽會當歸盡也。如是五陰計本皆空展
T0606_.15.0189a14: 轉相依。須臾有起須臾有滅。擧足下足而皆
T0606_.15.0189a15: 無常。愚癡之人不聞不知反計有身。從少至
T0606_.15.0189a16: 老皆謂我所。呼爲一種不知非常之變也。修
T0606_.15.0189a17: 行道者思惟計之。從是致是無是則無。何謂
T0606_.15.0189a18: 從是致是者。因本之行所作殃福。故致死亡
T0606_.15.0189a19: 而在中止。至于胞胎精神處之。形如薄酪*息
T0606_.15.0189a20: 段肉。稍至堅肉因有六根。六根具足則
T0606_.15.0189a21: 便出生。從少小身及至中年。乃到老病當復
T0606_.15.0189a22: 歸死。其五陰轉於生死之輪。常如川流無有
T0606_.15.0189a23: 休息。一切皆空譬如幻化。如是顛倒至于老
T0606_.15.0189a24: 病死。譬如有大城西門失火。從次燒之乃
T0606_.15.0189a25: 到東門皆令灰燼。計東門火非是初火也。然
T0606_.15.0189a26: 其燋燃不離本火也。人亦如是從本因縁隨
T0606_.15.0189a27: 其禍福。當觀如此從是有是也。何謂無是則
T0606_.15.0189a28: 無也。無有凶福及餘塵勞則不歸死。已不
T0606_.15.0189a29: 歸死不在中止。設無中止何從有生。*已不有
T0606_.15.0189b01: 生其老病死何由而有也。計生死流本末如
T0606_.15.0189b02: 此。修行道者當觀五陰所從成敗。於是頌曰
T0606_.15.0189b03:     明識諸慧義 心淨如月盛
T0606_.15.0189b04:     秉志而專一 愍哀三界人
T0606_.15.0189b05:     如蓮花於水 甘美柔軟
T0606_.15.0189b06:     口之所宣説 聽者則欣達
T0606_.15.0189b07:     分別演本起 了之歸滅盡
T0606_.15.0189b08:     能仁悉究竟 以愍衆生故
T0606_.15.0189b09:     吾從佛經中 省採而鈔取
T0606_.15.0189b10:     因佛之講説 故造修行經
T0606_.15.0189b11: 修行道地經卷第一
T0606_.15.0189b12:
T0606_.15.0189b13:
T0606_.15.0189b14:
T0606_.15.0189b15: 修行道地經卷第二
T0606_.15.0189b16:  西晋三藏竺法護譯 
T0606_.15.0189b17: 慈品第六
T0606_.15.0189b18:     賈人行曠野 飢渇於厄道
T0606_.15.0189b19:     導師救護之 將至水果處
T0606_.15.0189b20:     以無爲之道 消滅諸垢毒
T0606_.15.0189b21:     積安得等心 稽首佛世尊
T0606_.15.0189b22:     本船在巨海 向魚摩竭口
T0606_.15.0189b23:     其船入魚腹 發慈以濟之
T0606_.15.0189b24:     向沒之頃間 度人及珍寶
T0606_.15.0189b25:     知無數百千 終始之苦樂
T0606_.15.0189b26:     超越諸先聖 其徳如太山
T0606_.15.0189b27:     道智踰日光 奉願稽首慧
T0606_.15.0189b28: 修行道者當棄瞋恚常奉慈心。或有行者但口
T0606_.15.0189b29: 發願令衆生安。不曉何縁救濟使安。雖有此
T0606_.15.0189c01: 言柔軟安隱。不爲慈心平等定故。修行道者
T0606_.15.0189c02: 莫爲口慈。或修行者發意念慈。欲安一切衆
T0606_.15.0189c03: 生之類。有此慈心亦爲佳耳。非是道徳具足
T0606_.15.0189c04: 之慈也。欲行大道莫興此慈。於是頌曰
T0606_.15.0189c05:     設使學道士 心口言念慈
T0606_.15.0189c06:     則自尠安隱 亦獲薄福祐
T0606_.15.0189c07:     譬如師治箭 失墮火燒之
T0606_.15.0189c08:     安能使其箭 成就而可用
T0606_.15.0189c09: 修行道地建大弘慈當何行之。設修行者在
T0606_.15.0189c10: 於暑熱。求處清涼然後安隱。在氷寒處求至
T0606_.15.0189c11: 温暖然乃安隱。如飢得食如渇得飮。如行遠
T0606_.15.0189c12: 路疲極甚困。而得車乘然後安隱。如見住立
T0606_.15.0189c13: 而得安坐。如疲極者得臥安隱。如人裸形得
T0606_.15.0189c14: 弊蓋。如身有垢沐浴澡洗。心大忻歡隱
T0606_.15.0189c15: 定寂然。若干種苦各得所便。身志踊躍得諸
T0606_.15.0189c16: 安故。執心不亂所可愛敬。親親恩愛父母兄
T0606_.15.0189c17: 弟。妻子親屬朋友知識。皆令安隱。一切衆生
T0606_.15.0189c18: 諸苦惱者。亦復如我身得安隱。十方人民悉
T0606_.15.0189c19: 令度脱身心得安。欲使二親宗族中外悉令安
T0606_.15.0189c20: 隱。次念凡人等加以慈普。及怨家無差特心。
T0606_.15.0189c21: 皆令得度如我身安。設使前念十方人民。中
T0606_.15.0189c22: 念怨家其心儻亂。初始之心不能頓等。怨家
T0606_.15.0189c23: 友中間之人者。當作是觀我所懷結
T0606_.15.0189c24: 於怨家。此心已過今已棄捨。更甚愛之念如
T0606_.15.0189c25: 父母及身妻子。亦如宗親敬之。如是不復懷
T0606_.15.0189c26:
T0606_.15.0189c27:
T0606_.15.0189c28:
T0606_.15.0189c29:
T0606_.15.0190a01: 恨。察其本源五道生死。或作父母家室妻子
T0606_.15.0190a02: 兄弟朋友。但其久遠不復識念。以是之故不
T0606_.15.0190a03: 當懷怨。於是頌曰
T0606_.15.0190a04:     當發行慈心 念怨如善友
T0606_.15.0190a05:     展轉在生死 悉曾爲親族
T0606_.15.0190a06:     譬如樹生華 轉成果無異
T0606_.15.0190a07:     父母妻子友 宗親亦如是
T0606_.15.0190a08: 修行道者心自念言。假使瞋恚向於他人。則
T0606_.15.0190a09: 爲自侵也。如木出火還自燒身。若如芭蕉生
T0606_.15.0190a10: 實便枯。如騾懷駒還自危身。吾亦如是設懷
T0606_.15.0190a11: 瞋恚自侵猶然。有起瞋恚向他人者。儻用此
T0606_.15.0190a12: 罪墮於蛇虺或入惡道。諦觀如是不當懷惡。
T0606_.15.0190a13: 若憎於人當發慈哀。於是頌曰
T0606_.15.0190a14:     其有從瞋恚 怨害向他人
T0606_.15.0190a15:     後生墮蛇虺 或作殘賊獸
T0606_.15.0190a16:     譬如竹樹劈 芭蕉騾懷妊
T0606_.15.0190a17:     還害亦如是 故當發慈心
T0606_.15.0190a18: 修道者當行等慈。父母妻子兄弟朋友。及
T0606_.15.0190a19: 與怨家無遠無近等無憎愛。及於十方無量
T0606_.15.0190a20: 世界。普以慈向未曾増減。有如此行乃應爲
T0606_.15.0190a21: 慈。於是頌曰
T0606_.15.0190a22:     其行慈心者 等意無憎愛
T0606_.15.0190a23:     不問於遠近 乃應爲大慈
T0606_.15.0190a24:     等心行大哀 乃至三界人
T0606_.15.0190a25:     行慈如是者 其徳踰梵天
T0606_.15.0190a26: 其修道者成具慈心。火所不燒刀刃不害。毒
T0606_.15.0190a27: 亦不行。衆邪不得便。於是頌曰
T0606_.15.0190a28:     刀刃不能害 縣官及大怨
T0606_.15.0190a29:     邪鬼諸羅刹 蛇虺雷霹靂
T0606_.15.0190b01:     師子并象虎 及餘諸害獸
T0606_.15.0190b02:     一切不敢近 無能中傷者
T0606_.15.0190b03: 修道習慈行當如是。夜寐安隱寤已歡然。天
T0606_.15.0190b04: 人宿護未曾惡夢。顏色和悦衣食不乏。生於
T0606_.15.0190b05: 梵天所在之處。常端正好眼目白黒分明。身
T0606_.15.0190b06: 體柔軟少於疾病。而得長壽諸天恭敬。所
T0606_.15.0190b07: 得道佛所稱歎。消於塵勞逮不退轉。以獲安
T0606_.15.0190b08: 隱至無餘界。而得寂度皆由慈心。於是頌曰
T0606_.15.0190b09:     其有行慈者 端正衣食豐
T0606_.15.0190b10:     衆人皆宗仰 長壽明如
T0606_.15.0190b11:     臥覺行止安 神天悉擁護
T0606_.15.0190b12:     生梵諸天敬 世尊所稱歎
T0606_.15.0190b13: 是故修道當行慈心。於是頌曰
T0606_.15.0190b14:     其行慈心向一切 除諸瞋害是謂慈
T0606_.15.0190b15:     今吾*已現衆徳本 觀察佛經而抄説
T0606_.15.0190b16: *修行道地經除恐怖品第七
T0606_.15.0190b17:     諸所當覺了 分別悉解之
T0606_.15.0190b18:     覩諸過去佛 明達爲若斯
T0606_.15.0190b19:     用正等覺故 是故號爲佛
T0606_.15.0190b20:     明智及天龍 莫不歸命奉
T0606_.15.0190b21:     教化諸部界 除去衆瑕穢
T0606_.15.0190b22:     化惡窈冥者 令心獲光明
T0606_.15.0190b23:     得安脱諸苦 除去衆恐怖
T0606_.15.0190b24:     願稽首彼佛 歸命於最勝
T0606_.15.0190b25:     佛降於不調 象吼如雷震
T0606_.15.0190b26:     秉志聲普聞 悉出永蒙度
T0606_.15.0190b27:     愚癡而自恣 奔走如暴雨
T0606_.15.0190b28:     象名爲檀鉢 以制伏貢高
T0606_.15.0190b29:     及諸龍神王 懷毒眼出火
T0606_.15.0190c01:     佛以善化救 其身常寂然
T0606_.15.0190c02:     解脱而無礙 今吾願稽首
T0606_.15.0190c03:     歸命寂然勝 世尊之足下
T0606_.15.0190c04:     覩魔懷恚毒 變化普爲火
T0606_.15.0190c05:     戴山齎兵仗 持刀及矛戟
T0606_.15.0190c06:     蛇虺&T016254;大樹 欲來危世尊
T0606_.15.0190c07:     諸鬼神普至 不懼亦不懅
T0606_.15.0190c08:     其毛如錐刀 周匝而圍繞
T0606_.15.0190c09:     計數甚衆多 不以爲恐畏
T0606_.15.0190c10:     亦未曾驚疑 而無諸愚癡
T0606_.15.0190c11:     *已棄諸畏難 願歸命最勝
T0606_.15.0190c12: 其行道者若在閑居及於屏處。儻懷恐怖衣
T0606_.15.0190c13: 毛爲竪。當念如來功徳之善。形像顏貌及法
T0606_.15.0190c14: 衆僧。思其戒禁分別解空。知爲六分十二因
T0606_.15.0190c15: 縁。奉行慈哀假使恐怖。若念此事無所復
T0606_.15.0190c16: 畏。於是頌曰
T0606_.15.0190c17:     或以恐怖而躄地 不能自正立於法
T0606_.15.0190c18:     教令堅住持戒法 如風吹山不能動
T0606_.15.0190c19:     譬如彼蜂採花味 吾*抄諸經亦如是
T0606_.15.0190c20:     其文甚少所安多 欲除恐怖故講是
T0606_.15.0190c21: *修行道地經分別相品第八
T0606_.15.0190c22:     本失於寶珠 墮之于大海
T0606_.15.0190c23:     即時執取器 耗海求*珠寶
T0606_.15.0190c24:     精進不以懈 執心而不移
T0606_.15.0190c25:     海神見如此 即出珠還之
T0606_.15.0190c26:     適興此方便 休息意天王
T0606_.15.0190c27:     超至大寶山 不以爲懈惓
T0606_.15.0190c28:     能究竟本無 稽首無所著
T0606_.15.0190c29:     所願而不轉 歸命禮最勝
T0606_.15.0191a01:     如龍王蟠結 端坐亦如是
T0606_.15.0191a02:     求道以精進 大力起得佛
T0606_.15.0191a03:     獨歩於七日 能忍化女人
T0606_.15.0191a04:     稽首彼至尊 信見而不轉
T0606_.15.0191a05: 行道者心設自念。在於生死不可稱計。習
T0606_.15.0191a06: 婬怒癡*已來甚久。人命既短又復懈怠。安能
T0606_.15.0191a07: 一生除盡諸瑕乎。若有此念當作是觀。譬如
T0606_.15.0191a08: 故舍初無居者。若干之歳冥不燃燈。執火而
T0606_.15.0191a09: 入冥即消索也。雖爲久習塵垢衆毒。以有智
T0606_.15.0191a10: 慧諸瑕則滅。所以者何。智慧力強愚癡劣故。
T0606_.15.0191a11: 於是頌曰
T0606_.15.0191a12:     欲求道義莫懈怠 以得法利離衰耗
T0606_.15.0191a13:     承佛光明之智慧 除婬怒癡悉永盡
T0606_.15.0191a14: 誰能奉斯順道如是。唯有信者精進智慧。無
T0606_.15.0191a15: 諂有志爾乃順行。何謂爲信。見知萬物皆歸
T0606_.15.0191a16: 無常。所可受身悉爲憂苦。三界悉空一切諸
T0606_.15.0191a17: 法計皆無我。解如此者是謂爲信。於是頌曰
T0606_.15.0191a18:     其行修道者 計知世不安
T0606_.15.0191a19:     萬物盡非常 其受身皆苦
T0606_.15.0191a20:     三界悉爲空 一切法無我
T0606_.15.0191a21:     所在能受行 是故謂有信
T0606_.15.0191a22:     設有吾我想 則爲顛倒人
T0606_.15.0191a23:     能解了悉空 即當知是佛
T0606_.15.0191a24:     獲致甘露道 覺了如是者
T0606_.15.0191a25:     無有能動搖 此乃謂爲信
T0606_.15.0191a26: 修行道者何謂精進。假使行者專精空無。心
T0606_.15.0191a27: 不捨離是謂精進。設野火燒稍來近座。并燒
T0606_.15.0191a28: 衣服上及首目。心當念言火燒我頭。正使燋
T0606_.15.0191a29: 燃骨肉皮肌。令我身死終不捨行。所以者何。
T0606_.15.0191b01: 雖燒吾身爲不足言。其内體中婬怒癡火。展
T0606_.15.0191b02: 轉生死三惡道中。燒我身來無央數世。未
T0606_.15.0191b03: 得究竟至於道徳。雖燒一身不足爲救。但當
T0606_.15.0191b04: 力濟婬怒癡火。已得滅度不復退還。已無有
T0606_.15.0191b05: 身則無内外諸火之患。此婬怒癡不可輕滅。
T0606_.15.0191b06: 譬如以糠欲消銅鐵終不能也。執心堅強一
T0606_.15.0191b07: 切方便。乃可除盡婬怒癡病。於是頌曰
T0606_.15.0191b08:     其有專精於道徳 當爾之時莫惜
T0606_.15.0191b09:     譬如有象洗其身 沐浴適淨復臥土
T0606_.15.0191b10:     假使急厄來及已 雷電霹靂不以驚
T0606_.15.0191b11:     譬如萎華人不惜 捐棄塵勞當如是
T0606_.15.0191b12: 修行道者何謂智慧。曉了寂定時知當觀
T0606_.15.0191b13: 時。知察慧時知受法時。了知定意正受之時。
T0606_.15.0191b14: 亦知遲疾從定起時。分別己心所有善惡。譬
T0606_.15.0191b15: 如良醫知腹中病也。當制其心莫令放恣。譬
T0606_.15.0191b16: 如健象墜向溝井。將養之者以御抑之不令
T0606_.15.0191b17: 墮落。修行道者制斷外著亦當如是。知心因
T0606_.15.0191b18: 縁諸想所奉。譬如明者知食所便。又如宰
T0606_.15.0191b19: 人知君主意所嗜可否也。了知方便一切解
T0606_.15.0191b20: 脱進止所趣。猶如金師別金好醜。設行道者
T0606_.15.0191b21: 離於明智。不了道趣心懷恐懼。以是爲非以
T0606_.15.0191b22: 非爲是則不成慧。其行道者設得一禪至第
T0606_.15.0191b23: 二禪。則自畏懼謂爲失禪不知轉寂也。心自
T0606_.15.0191b24: 念言咄哉迷設本有善應而念反失心便
T0606_.15.0191b25: 移走也。在歡喜悦離於定意。則自限心而不
T0606_.15.0191b26: 得前。懷疑如此便爲失禪。謂成不成謂不成
T0606_.15.0191b27: 爲成。云何了知禪定之意。專心秉志入第一
T0606_.15.0191b28: 禪心在滅定。適作是行入第二禪。所以迷者
T0606_.15.0191b29: 久習俗事。未知正諦及諸漏盡。用不了諦志
T0606_.15.0191c01: 在所漏故也。求第二禪不能制心。則不具禪。
T0606_.15.0191c02: 是故行者當知此非也。設行者明不作是迷。
T0606_.15.0191c03: 則不失禪斯謂智慧。於是頌曰
T0606_.15.0191c04:     假使曉了身諸法 則知其意所歸趣
T0606_.15.0191c05:     方便制止心所趣 譬如鐵鉤調白象
T0606_.15.0191c06:     其有明了解定意 分別寂觀亦如是
T0606_.15.0191c07:     常以智慧無猶豫 住於道徳如法教
T0606_.15.0191c08: 修行道者云何不邪。謂不諛諂其心質直。專
T0606_.15.0191c09: 精行道敦信守誠。設使在行而不爲行。諸所
T0606_.15.0191c10: 塵勞不可之事。悉向法師説其瑕疹。譬如病
T0606_.15.0191c11: 者而有疾苦。悉當爲醫至誠説之。法師觀察
T0606_.15.0191c12: 行者志意。應所乏短爲其説法。於是頌曰
T0606_.15.0191c13:     行者懷質直 其心無諛諂
T0606_.15.0191c14:     承受法師教 斷諸塵勞垢
T0606_.15.0191c15:     安隱善清淨 專精勤修道
T0606_.15.0191c16:     奉經如佛教 遵法猶戰鬪
T0606_.15.0191c17: 假使行者情欲熾盛。爲説人身不淨之法。有
T0606_.15.0191c18: 三品教。一曰身骨如支拄相連。二曰適
T0606_.15.0191c19: 受法教便觀頭骨。三曰已了是觀復察額上
T0606_.15.0191c20: 係心著頭。假使瞋怒而熾多者。爲説慈心慈
T0606_.15.0191c21: 有四品。一曰父母宗親。二曰中間之人無大
T0606_.15.0191c22: 踈。三曰凡人衆庶。四曰以得是行等施慈
T0606_.15.0191c23: 心。護於怨家仁心具足。則除九惱及與
T0606_.15.0191c24: 瞋。分別此義。雖有親厚則遠離之。何謂九惱
T0606_.15.0191c25: 而*横瞋者。一曰心自念言。此人本曾侵抂
T0606_.15.0191c26: 我。二曰此人後儻侵我。三曰今復欺我。四曰
T0606_.15.0191c27: 過去之時抂我親友。五曰後儻復侵我親
T0606_.15.0191c28: 友。六曰於今現復欺我親友。七曰其人前時
T0606_.15.0191c29: 敬我怨家。八曰後*儻復敬。九曰於今現復敬
T0606_.15.0192a01: 之。雖有是心悉當棄捨。何能令人不侵己身。
T0606_.15.0192a02: 但當自守不侵人耳。是我宿罪不善之報。致
T0606_.15.0192a03: 此惡果也。吾親友本亦有罪故致此患也。及
T0606_.15.0192a04: 吾怨家素與彼人宿舊親親。又有福徳令人
T0606_.15.0192a05: 敬耳。三品九惱不足懷恨。何謂*横瞋未曾相
T0606_.15.0192a06: 見見便恚之。即當思惟此人未曾侵*抂我身。
T0606_.15.0192a07: 今亦無過復且無失。何故懷惡視他人乎。其
T0606_.15.0192a08: 發惡心*横加於人還自受罪。譬如向風揚塵
T0606_.15.0192a09: 還自坌身也。修行道者不能滅恚令不起者。
T0606_.15.0192a10: 此輩之人不入道品。如坏盛水不能致遠也。
T0606_.15.0192a11: 能制恚者如水澆火則無所害。是應修行入
T0606_.15.0192a12: 於道律。以是之故雖遭苦惱。刀鋸截身莫起
T0606_.15.0192a13: 瞋恚。如燒枯樹無有恨心。況復瞋恚向精神
T0606_.15.0192a14: 者。於是頌曰
T0606_.15.0192a15:     等觀於己身 凡人怨無異
T0606_.15.0192a16:     棄捐諸九惱 立志不*横瞋
T0606_.15.0192a17:     制心不懷恨 如枯樹無恚
T0606_.15.0192a18:     修行道地者 如是無瑕穢
T0606_.15.0192a19: 修行道者設多愚癡當觀十二因縁分別了
T0606_.15.0192a20: 之。從生因縁而有老死。設不來生則無終始。
T0606_.15.0192a21: 於是頌曰
T0606_.15.0192a22:     不癡則無生 已除老死患
T0606_.15.0192a23:     覩本無有始 何從致衰盡
T0606_.15.0192a24:     原因六情興 多亂故致癡
T0606_.15.0192a25:     從癡有結網 轉成愚冥癡
T0606_.15.0192a26: 修行道者設多想念。則爲解説出入數息。喘
T0606_.15.0192a27: 息已定意寂無求。於是頌曰
T0606_.15.0192a28:     數息求止及相隨 覩正諦想心便止
T0606_.15.0192a29:     本性淨者奉如是 獨坐多想不成行
T0606_.15.0192b01: 修行道者設多憍慢爲説此義。人有三慢。一
T0606_.15.0192b02: 曰言我不如某。二曰某與我等。三曰我勝於
T0606_.15.0192b03: 某。有念是者爲懷自大。當作此計城外塚間。
T0606_.15.0192b04: 棄捐骨鎖頭身異處。無有血脈皮肉消爛。當
T0606_.15.0192b05: 往觀此貧富貴賤。男女大小端正醜陋。枯骨
T0606_.15.0192b06: 正等有何殊別。本末終時肉衣皮裹血潤筋
T0606_.15.0192b07: 束。衣服香花瓔珞其身。譬如幻化巧風所合。
T0606_.15.0192b08: 因心意識周旋而行。至於城郭國邑聚落出
T0606_.15.0192b09: 入進止。作是觀已無有憍慢。本無觀者見於
T0606_.15.0192b10: 塚間。及一切人等而無異。於是頌曰
T0606_.15.0192b11:     其有豪富貴 乘駕出城遊
T0606_.15.0192b12:     及散棄塚間 計之等無異
T0606_.15.0192b13:     閑居處樹下 若有作是觀
T0606_.15.0192b14:     執心而行道 慢火不能燒
T0606_.15.0192b15: 法師説經觀察人情凡十九輩。以何了知。分
T0606_.15.0192b16: 別塵勞爾乃知之。何謂十九。一曰貪婬。二曰
T0606_.15.0192b17: 瞋恚。三曰愚癡。四曰婬怒。五曰婬癡。六曰
T0606_.15.0192b18: 癡恚。七曰婬怒愚癡。八曰口清意婬。九曰言
T0606_.15.0192b19: 柔心剛。十曰口慧心癡。十一者言美而懷三
T0606_.15.0192b20: 毒。十二者言麁心和。十三者惡口心剛。十
T0606_.15.0192b21: 四者言麁心癡。十五者口麁而懷三毒。十六
T0606_.15.0192b22: 者口癡心婬。十七者口癡懷怒。十八者心口
T0606_.15.0192b23: 倶癡。十九者口癡心懷三毒。於是頌曰
T0606_.15.0192b24:     其有婬怒癡 合此爲三毒
T0606_.15.0192b25:     兩兩而雜錯 計便復有四
T0606_.15.0192b26:     口柔復有四 口癡言癡四
T0606_.15.0192b27:     世尊之所説 人情十九種
T0606_.15.0192b28: 何而知人有貪婬相。文飾自喜調戲性急。志
T0606_.15.0192b29: 操怱怱性如獼猴。而多忘誤。智詐淺薄無
T0606_.15.0192c01: 有遠慮。擧動所爲不顧前後。造作不要多事
T0606_.15.0192c02: 恐怖。多言喜啼易詐易伏。安隱易解十耐勤
T0606_.15.0192c03: 苦。得小利入大用歡喜。忘失小小而甚憂
T0606_.15.0192c04: 慼。聞人稱譽歡喜信之。伏匿之事。悉爲道説。
T0606_.15.0192c05: 體温多汚。皮薄身臭。毛髮稀踈。多白多皺。不
T0606_.15.0192c06: 好長鬚白齒起行。喜淨潔衣。好著文飾。莊
T0606_.15.0192c07: 嚴其身喜於薄衣。多學伎術無所不通。數行
T0606_.15.0192c08: 遊觀常喜含笑。綺飾奉戒性和敬長。見人先
T0606_.15.0192c09: 問巧黠妍雅。性不佷戻慚愧多慈。分別好醜
T0606_.15.0192c10: 取與交易。柔和多哀多所恩惠。於諸親友放
T0606_.15.0192c11: 捨施與。所有多少不與人爭所惠廣大。觀顧
T0606_.15.0192c12: 身形所作遲緩。了知世法悉能決斷。若見好
T0606_.15.0192c13: 人敬而重之。覺事翻疾工於言語黠慧言和。
T0606_.15.0192c14: 多有朋友不能久親。少於瞋恚尊敬長老。臥
T0606_.15.0192c15: 起行歩而不安詳。雖學于法愛欲財物。親屬
T0606_.15.0192c16: 朋友捨不堅固結友不久。聞色欲事即貪著
T0606_.15.0192c17: 之。説其惡露尋復厭之。易進易退。以是之故
T0606_.15.0192c18: 爲貪婬相。於是頌曰
T0606_.15.0192c19:     卒暴輕擧如獼猴 常歡喜笑又喜啼
T0606_.15.0192c20:     得利大喜失甚憂 多於言語易降伏
T0606_.15.0192c21:     志惑怱怱而驚恐 自喜易詐信人語
T0606_.15.0192c22:     志性多忘無遠慮 好按戒法而有慧
T0606_.15.0192c23:     貪視於色志善施 綺顧其身敬朋友
T0606_.15.0192c24:     舒緩體温爲多汚 喜信慚軟而有勇
T0606_.15.0192c25:     於法財色及親友 不可便踈尋即悔
T0606_.15.0192c26:     諸所造學即能得 雖疾知之速忘失
T0606_.15.0192c27:     花飾莊嚴其衣服 所作不要而敬老
T0606_.15.0192c28:     智者敬之有學志 通達能明而和解
T0606_.15.0192c29:     常喜出城行遊觀 美於言語亦樂聽
T0606_.15.0193a01:     利口便辭能分別 所處臥坐不忍久
T0606_.15.0193a02:     柔軟性至誠 輕事不顧後
T0606_.15.0193a03:     志卒不耐苦 朋友好惠施
T0606_.15.0193a04:     憎長鬚喜短 自喜然而臭
T0606_.15.0193a05:     巧黠多皺白 奉戒慧無礙
T0606_.15.0193a06:     見人先問訊 衣薄面齒淨
T0606_.15.0193a07:     有慈易從事 *起行不惜財
T0606_.15.0193a08:     別知人行慈 易教不很戻
T0606_.15.0193a09:     佛説性如是 爲應貪婬相
T0606_.15.0193a10: 當何以觀瞋恚之相。解於深義不卒懟恨。若
T0606_.15.0193a11: 怒難解無有哀心。所言至誠惡口麁&MT02855;。普懷*
T0606_.15.0193a12: 狐疑不尋信之。喜求他短多寤少寐。多有怨
T0606_.15.0193a13: 憎結友究竟。仇讎難和所受不忘。無有怨驚
T0606_.15.0193a14: 人怖不懼。多力反復不能下屈多憂難訓。身
T0606_.15.0193a15: 體長大肥項大頭廣肩方額。好髮勇猛性
T0606_.15.0193a16: 強難伏。所可聽受遲鈍難得。既受得之亦復
T0606_.15.0193a17: 難忘。若失法財所欲親友。永無愁顧難進難
T0606_.15.0193a18: 退。以是知之爲瞋恚相。於是頌曰
T0606_.15.0193a19:     志性剛強深解義 普疑於人求長短
T0606_.15.0193a20:     少於睡眠難屈伏 性曚難學亦難忘
T0606_.15.0193a21:     能忍勤苦叵觸近 無所畏録不卒瞋
T0606_.15.0193a22:     身口相應難諫曉 勇猛有力而剛強
T0606_.15.0193a23:     少恐尠友多怨憎 少安有反身廣大
T0606_.15.0193a24:     所可作爲不追悔 棄法財反不顧念
T0606_.15.0193a25:     一捨所親不思之 未曾還變亦不
T0606_.15.0193a26:     勤力精進修大事 佛説是輩爲瞋相
T0606_.15.0193a27: 云何察知愚癡之相。謂性柔軟喜自稱譽。無
T0606_.15.0193a28: 有慈哀破壞法橋。常而閉目面色憔悴。無有
T0606_.15.0193a29: 黠慧愛樂冥處。數自歎息懈惰無信。憎於善
T0606_.15.0193b01: 人常喜獨行。寡見自大作事猶豫。不了吉凶
T0606_.15.0193b02: 不別善惡。若有急事。不能自理又不受諫不
T0606_.15.0193b03: 別善友及與怨家。作事反戻弊如虎狼。被服
T0606_.15.0193b04: 弊衣身體多垢。性不自喜鬚髮蓬亂不自整
T0606_.15.0193b05: 頓。多憂嗜臥多食無節。人倩使之而不肯
T0606_.15.0193b06: 作。不倩不使而更自爲。當畏不畏。不當畏
T0606_.15.0193b07: 然反畏之。當憂反喜。當喜反憂。應哭而
T0606_.15.0193b08: 笑。應笑而哭。設有急事使之不行。適去呼還
T0606_.15.0193b09: 不肯反顧。常遭勤苦強忍塵勞。有所食噉不
T0606_.15.0193b10: 別五味。言語多笑喜忘重語。噛舌舐脣
T0606_.15.0193b11: 噤斷。行歩臥起未曾安隱。擧動作事無
T0606_.15.0193b12: 所畏難不知去就。佛説是輩爲愚癡相。於
T0606_.15.0193b13: 是頌曰
T0606_.15.0193b14:     弱顏愚無慈 強額而自
T0606_.15.0193b15:     眼目不視眴 燋焠數歎息
T0606_.15.0193b16:     獨行然無信 嫉賢及懈
T0606_.15.0193b17:     常憂多狐疑 不別諸善惡
T0606_.15.0193b18:     體面多塵垢 不知善惡語
T0606_.15.0193b19:     作事多憒閙 不能自究竟
T0606_.15.0193b20:     所倩使不肯 不使而反行
T0606_.15.0193b21:     當畏而不畏 不畏而反畏
T0606_.15.0193b22:     應喜而反憂 應憂而反喜
T0606_.15.0193b23:     當哭而反笑 當笑而反哭
T0606_.15.0193b24:     貪飮食無飽 不別反怨讎
T0606_.15.0193b25:     志性喜佷戻 無慧遭*苦惱
T0606_.15.0193b26:     鬚髮常蓬亂 無信喜居冥
T0606_.15.0193b27:     不別知五味 多臥如虎狼
T0606_.15.0193b28:     寡見而貢高 齧舌而舐脣
T0606_.15.0193b29:     弄口而喜齗 所語而多笑
T0606_.15.0193b30:     臥處而不安 諸急事難進
T0606_.15.0193c01:     呼還而突前 性爾爲癡相
T0606_.15.0193c02: 何謂婬怒癡相。向所説婬怒癡是也。婬癡怒
T0606_.15.0193c03: 癡相亦如是。其與一切塵勞合者。是謂婬怒
T0606_.15.0193c04: 癡相。於是頌曰
T0606_.15.0193c05:     其處於塵勞 與婬怒倶合
T0606_.15.0193c06:     當觀婬怒相 是爲癡無慧
T0606_.15.0193c07:     一切前所説 貪欲諸垢穢
T0606_.15.0193c08:     有婬怒愚行 則知不離癡
T0606_.15.0193c09: 何謂口欲心欲者。語言柔軟順從不違。身所
T0606_.15.0193c10: 不欲不加於人。言念輒善安隱可意。譬如好
T0606_.15.0193c11: 樹其華色鮮果實亦美。口欲心欲亦復如此。
T0606_.15.0193c12: 於是頌曰
T0606_.15.0193c13:     其語常柔和 順從言可
T0606_.15.0193c14:     言行而相副 心身不傷人
T0606_.15.0193c15:     譬如好花樹 成實亦甘美
T0606_.15.0193c16:     佛尊解説是 心口之婬相
T0606_.15.0193c17: 何謂口欲心怒者。口言柔軟而心懷毒。如種
T0606_.15.0193c18: 苦樹其花色鮮成果甚苦。言柔懷毒亦復如
T0606_.15.0193c19: 是。於是頌曰
T0606_.15.0193c20:     其口言柔軟 而心懷毒害
T0606_.15.0193c21:     視人甚歡喜 相隨而可親
T0606_.15.0193c22:     口言而柔順 其心内含
T0606_.15.0193c23:     如樹華色鮮 其實苦若毒
T0606_.15.0193c24: 云何知口欲心癡者。言語柔和其心冥冥。不
T0606_.15.0193c25: 能益人亦不欺損。譬如畫瓶視表甚好裏空
T0606_.15.0193c26: 且冥。口欲心癡亦猶如此。於是頌曰
T0606_.15.0193c27:     口言有柔和 而心懷冥癡
T0606_.15.0193c28:     當知此輩人 口婬而心愚
T0606_.15.0193c29:     觀其口如慧 心中冥如漆
T0606_.15.0194a01:     外好如畫瓶 其内空且冥
T0606_.15.0194a02: 何謂口欲而心怒癡。所言柔軟念善尠少。性
T0606_.15.0194a03: 不調順或復念惡。有時不念善惡不別其
T0606_.15.0194a04: 性難知。譬如甜藥雜以鹹苦不可分別。其有
T0606_.15.0194a05: 口欲而心怒癡亦復如此。於是頌曰
T0606_.15.0194a06:     其有口言欲 心懷諸怒癡
T0606_.15.0194a07:     譬如醍醐蜜 雜以辛苦鹹
T0606_.15.0194a08: 何謂口麁而心婬者。語言剛急中傷於人。衆
T0606_.15.0194a09: 所憎惡不欲見之。無有敬者。譬如父母訶教
T0606_.15.0194a10: 子孫。雖口剛急而心猶愛。譬如瘡醫破洗人
T0606_.15.0194a11: 瘡。當時大痛久久除愈心甚歡喜。其有口剛
T0606_.15.0194a12: 而心婬者亦復如*是。於是頌曰
T0606_.15.0194a13:     有現口言急 而心懷婬欲
T0606_.15.0194a14:     譬如夏日熱 其光照冷水
T0606_.15.0194a15: 何謂口剛而心怒者。口言麁*&MT02855;。所可懷念。
T0606_.15.0194a16: 無有慈善不欲人利。譬如苦藥復和以毒。設
T0606_.15.0194a17: 飮病人吐之不服。設飮消時則害人命。其口
T0606_.15.0194a18: 剛急而心怒者亦復如*是。於是頌曰
T0606_.15.0194a19:     其口言急無親敬 心念弊惡而懷毒
T0606_.15.0194a20:     常喜侵枉於他人 當觀此輩行雜毒
T0606_.15.0194a21: 何謂口麁而心癡者。言常剛急惡加於人。擧
T0606_.15.0194a22: 動所作心不自覺。不念人善亦不念惡。譬若
T0606_.15.0194a23: 有賊拔刀恐人而不能害。如是行者知爲口
T0606_.15.0194a24: 急而心愚癡。於是頌曰
T0606_.15.0194a25:     口言剛急心不害 喜恐於人無所加
T0606_.15.0194a26:     譬如拔刀無所施 口麁心癡亦如是
T0606_.15.0194a27: 何謂口麁心懷三毒者。口言剛急或善於人。
T0606_.15.0194a28: 又復加惡乍念不善亦不能惡。譬如大吏捕
T0606_.15.0194a29: 得盜賊。其下小吏恐責其辭。又復有吏誘進
T0606_.15.0194b01: 問之。其次小吏鞭杖拷之。又復有吏不問善
T0606_.15.0194b02: 惡亦不*拷責。是謂口麁而懷三毒者。於是
T0606_.15.0194b03: 頌曰
T0606_.15.0194b04:     口言而剛急 其心懷三毒
T0606_.15.0194b05:     志性如是者 不善不爲惡
T0606_.15.0194b06:     行跡若斯者 名之中間人
T0606_.15.0194b07:     勤苦及安隱 是事雜錯倶
T0606_.15.0194b08: 何謂口癡而心欲者。無所別知人與共語。都
T0606_.15.0194b09: 無所解不曉善惡。義所歸趣心常自念。當何
T0606_.15.0194b10: 益加於人也。至於趣事如所思念不失本
T0606_.15.0194b11: 要。譬如冥夜興雲降雨。其口癡心欲亦復如
T0606_.15.0194b12: 此。於是頌曰
T0606_.15.0194b13:     其有口癡而心婬 口所言説不了了
T0606_.15.0194b14:     如龍興雲而不雷 口癡心婬亦如是
T0606_.15.0194b15: 云何爲口癡心剛。不能施善亦不加惡。常心
T0606_.15.0194b16: 念言以何方便中傷於人。設得便者輒危害
T0606_.15.0194b17: 人。譬如以灰覆於炭火。行人躡上便燒其足。
T0606_.15.0194b18: 口癡心怒亦復如*是。於是頌曰
T0606_.15.0194b19:     口癡而心剛 不柔無惡言
T0606_.15.0194b20:     常懷惡加人 不念人善利
T0606_.15.0194b21:     所言不了了 藏惡在於心
T0606_.15.0194b22:     如灰覆炭火 設躡燒人足
T0606_.15.0194b23: 何謂口癡而心懷冥。不能以善加施於人。亦
T0606_.15.0194b24: 不加惡心亦不念。他人善惡無所増損。所以
T0606_.15.0194b25: 者何。無勢力故。譬如火滅以灰覆之。若持枯
T0606_.15.0194b26: 草及&T024802;牛屎。積著其上手觸足蹈。無所能燒
T0606_.15.0194b27: 而不成熟。所以者何。無所堪任。口癡心冥亦
T0606_.15.0194b28: 復如*是。於是頌曰
T0606_.15.0194b29:     其口有癡愚 而心懷闇冥
T0606_.15.0194c01:     都不能念惡 亦不能念善
T0606_.15.0194c02:     不能成辦事 亦不不爲能
T0606_.15.0194c03:     如暴中炊煮 無所能成熟
T0606_.15.0194c04: 何謂口癡心懷三毒。口無所犯不益於人。少
T0606_.15.0194c05: 所中傷晝夜思念。以何方便中傷於人。又復
T0606_.15.0194c06: 心念云何饒人。或心念言不損益人。譬如故
T0606_.15.0194c07: 瓶盛淨不淨。而蓋其口不見其裏發口則現。
T0606_.15.0194c08: 口癡心懷三毒亦復如此。於是頌曰
T0606_.15.0194c09:     作性喜反戻 口言不了除
T0606_.15.0194c10:     而懷婬怒癡 盛滿以臭穢
T0606_.15.0194c11:     譬如大故瓶 受諸淨不淨
T0606_.15.0194c12:     不能益於人 亦都無所損
T0606_.15.0194c13: 其爲法師以此十九事。觀察人情而爲説法。
T0606_.15.0194c14: 其婬相者云何解説。爲講法言習欲多者墮
T0606_.15.0194c15: 於地獄餓鬼之中。然後得出復作婬鳥。鸚鵡
T0606_.15.0194c16: 青雀及鴿鴛鴦。鵝鶩孔雀野人獼猴。設還作
T0606_.15.0194c17: 人多婬放逸輕擧卒暴。仁當察此曼及人身。
T0606_.15.0194c18: 觀知罪垢惡露不淨莫習婬欲。於是頌曰
T0606_.15.0194c19:     其多習婬色 憍慢速目燒
T0606_.15.0194c20:     在人若畜生 地獄餓鬼中
T0606_.15.0194c21:     生彼還自害 塵勞火見燒
T0606_.15.0194c22:     欲令解脱此 隨行故説是
T0606_.15.0194c23: 設多瞋者隨其行跡。而爲説法。犯衆瞋恚墮
T0606_.15.0194c24: 於地獄餓鬼之道。從惡處出當作毒獸。鬼魅
T0606_.15.0194c25: 羅刹反足女鬼溷鬼之類。又作師子虎狼蛇
T0606_.15.0194c26: 虺。毒蟲蚊虻蚑蜂百足之蟲。設從此道還
T0606_.15.0194c27: 世間。形貌醜陋人所不媚。常當短命而多疾
T0606_.15.0194c28: 病身體不完。以是之故殃罪分明。常奉慈心
T0606_.15.0194c29: 除其瞋恚。於是頌曰
T0606_.15.0195a01:     人多懷瞋恚 衆共所憎惡
T0606_.15.0195a02:     坐是墮惡道 多病不安隱
T0606_.15.0195a03:     墮鬼及毒獸 既作人下賤
T0606_.15.0195a04:     能行慈心者 即除瞋恚冥
T0606_.15.0195a05: 設多愚癡爲説此法。*曚冥興盛死墮地獄餓
T0606_.15.0195a06: 鬼之路。若在畜生則作癡獸。謂牛羊狐犬騾
T0606_.15.0195a07: 驢猪豚之屬。設還人道性不決了少眼根
T0606_.15.0195a08: 弱。當多疾病六情不完。生於夷狄野人之中。
T0606_.15.0195a09: 冥入冥。以是教之觀十二縁除愚冥本。於
T0606_.15.0195a10: 是頌曰
T0606_.15.0195a11:     多習愚癡者 諸根不完具
T0606_.15.0195a12:     生於牛羊中 然後墮地獄
T0606_.15.0195a13:     假使修學人 願度此惡道
T0606_.15.0195a14:     欲得脱其冥 當觀十二縁
T0606_.15.0195a15: 設多婬怒當行二事。觀其不淨又奉慈心。若
T0606_.15.0195a16: 多婬癡爲講二事。空無及慈。設怒癡盛爲説
T0606_.15.0195a17: 二事。導以慈心并了癡本。於是頌曰
T0606_.15.0195a18:     行慈觀不淨 攻治婬怒癡
T0606_.15.0195a19:     教色諸愚者 十二縁不明
T0606_.15.0195a20:     若人瞋恚盛 及癡甚除冥
T0606_.15.0195a21:     當爲講慈心 十二因縁本
T0606_.15.0195a22: 若有口婬而心欲者。爲説無常空寂之義也。
T0606_.15.0195a23: 心怒口恚唯講慈仁也。口癡心冥講十二縁。
T0606_.15.0195a24: 其餘四種衆病備具。一者口婬心懷三毒。二
T0606_.15.0195a25: 者口怒婬恚癡具。三者口愚内懷三垢。四者
T0606_.15.0195a26: 有人淳懷三毒。其解法師當爲此輩説法教
T0606_.15.0195a27: 化。令其寂然觀因縁本。所以者何。是輩種
T0606_.15.0195a28: 類塵勞*淳厚。積諸罪殃而自纒裹。雖爲現法
T0606_.15.0195a29: 不見聖諦。唯當教之諷誦勸進。縁是之故專
T0606_.15.0195b01: 在誦務。塵勞轉薄。雖不獲道可得上天。於是
T0606_.15.0195b02: 頌曰
T0606_.15.0195b03:     其有行犯婬 而心瞋恚癡
T0606_.15.0195b04:     當教諷誦經 及勸使爲福
T0606_.15.0195b05:     塵勞雖興盛 縁是除罪蓋
T0606_.15.0195b06:     因斯之方便 然後得生天
T0606_.15.0195b07: 譬如有人修治樹園。地高下之坵墟平之。漑
T0606_.15.0195b08: 灌以時拔去荊棘。穢草蘆葦邪生諸曲。*横出
T0606_.15.0195b09: 不理皆落治之。棄著垣外令其順好。樹木無
T0606_.15.0195b10: 礙根生滋茂。皆悉護之令不折傷。以是之
T0606_.15.0195b11: 故。樹木轉大花實興盛。其修行者受法師
T0606_.15.0195b12: 教。除婬怒癡欲想諸穢。以是之故。行遂長成
T0606_.15.0195b13: 于得道。於是頌曰
T0606_.15.0195b14:     其樹木曲戻 邪出不順生
T0606_.15.0195b15:     荊棘諸瑕穢 悉落治令
T0606_.15.0195b16:     以若干方便 修理乃得成
T0606_.15.0195b17:     修行治法樹 奉經亦如是
T0606_.15.0195b18:     除諸婬怒癡 受師百千教
T0606_.15.0195b19:     滅去諸瑕穢 如園師修樹
T0606_.15.0195b20: 法師説經察以四事。何謂爲四。一曰博學而
T0606_.15.0195b21: 得至道。二曰懷來以道其於學問不能論義。
T0606_.15.0195b22: 三曰愽學道徳未得成就。四曰無知無道。復
T0606_.15.0195b23: 有四法。一曰初由法師從其啓受知義解法。
T0606_.15.0195b24: 二曰雖解其義不能微妙。三曰分別淺法不
T0606_.15.0195b25: 能至深。四曰不知其義亦不曉了。如是學法
T0606_.15.0195b26: 所習唐苦。譬如兩人倶不曉泅墮深水中。
T0606_.15.0195b27: 欲相免濟反更溺死。如盲牽盲欲有所至。
T0606_.15.0195b28: 中道迷惑竟不能達。不知義者亦不曉慧。而
T0606_.15.0195b29: 欲説法欲有所救亦復如*是。於是頌曰
T0606_.15.0195c01:     譬如人博學 衆善*無央數
T0606_.15.0195c02:     已得度無極 若人越大海
T0606_.15.0195c03:     若人淨如諦 而無有智慧
T0606_.15.0195c04:     但可取其要 不能獲深義
T0606_.15.0195c05:     若習入道者 隨順不違律
T0606_.15.0195c06:     以能敬受教 如是有反復
T0606_.15.0195c07:     譬如近尊者 必當獲大利
T0606_.15.0195c08:     其學修行道 所求義必進
T0606_.15.0195c09:     但解進其義 而不能微妙
T0606_.15.0195c10:     如人食空羹 而無有飯具
T0606_.15.0195c11:     從師諮受義 不了妙如是
T0606_.15.0195c12:     不能解大道 不至正眞慧
T0606_.15.0195c13:     設使不入道 不能分別説
T0606_.15.0195c14:     則不解於慧 無義不了了
T0606_.15.0195c15:     如盲欲御盲 不能致所
T0606_.15.0195c16:     無義亦無慧 譬之亦其然
T0606_.15.0195c17: 其修行者計有三品。一曰或身行道而心不
T0606_.15.0195c18: 隨。二曰或心行道而身不從。三曰修道身心
T0606_.15.0195c19: 倶行也。何謂身行而心不隨。假使行者結跏
T0606_.15.0195c20: 趺坐*政直端心。譬如柱樹未曾動搖。而現此
T0606_.15.0195c21: 相内心流逸。色聲香味細滑之念。所更不更
T0606_.15.0195c22: 而普求之。其心放逸不得自在。譬如死屍捐
T0606_.15.0195c23: 在塚墓。虎狼禽獸飛鳥狗犬狢爭食之。身定
T0606_.15.0195c24: 内亂亦猶其然。斯爲修行道徳地者身定心
T0606_.15.0195c25: 亂。於是頌曰
T0606_.15.0195c26:     結加趺端坐 不動如太山
T0606_.15.0195c27:     其心内迷散 情猶象墮
T0606_.15.0195c28:     如是修行者 身定而心亂
T0606_.15.0195c29:     譬若樹狂花 不成果而落
T0606_.15.0196a01: 何謂修行道地者。有心在道而身不從。身不
T0606_.15.0196a02: 端坐成四意止。是時心定而身不安。於是頌
T0606_.15.0196a03:
T0606_.15.0196a04:     假使心性自調和 住四意止無他
T0606_.15.0196a05:     是時則名四意止 雖身不定心不亂
T0606_.15.0196a06: 修行道地。何謂身心而倶定者。身坐端正心
T0606_.15.0196a07: 不放逸。内根皆寂亦不走外隨諸因縁也。當
T0606_.15.0196a08: 爾之時身心端定都不可動。以此知之身心
T0606_.15.0196a09: 等定。於是頌曰
T0606_.15.0196a10:     其身心倶定 内外不放逸
T0606_.15.0196a11:     寂然*加趺坐 如柱定難傾
T0606_.15.0196a12:     見於生死諦 如水漂岸樹
T0606_.15.0196a13:     身心而相應 疾成道得果
T0606_.15.0196a14: 修行道地。專精於道而不動轉。如是寂滅速
T0606_.15.0196a15: 至泥洹。於是頌曰
T0606_.15.0196a16:     講説若干之要義 如乳石蜜和食之
T0606_.15.0196a17:     其無諛諂能承法 則以佛教自調順
T0606_.15.0196a18: 修行道地經卷第二
T0606_.15.0196a19:
T0606_.15.0196a20:
T0606_.15.0196a21:
T0606_.15.0196a22: 修行道地經卷第三
T0606_.15.0196a23:  西晋三藏竺法護譯 
T0606_.15.0196a24:   勸意品第九
T0606_.15.0196a25: 修行道地。以何方便自正其心。吾曾聞之。昔
T0606_.15.0196a26: 有國王。選擇一國明智之人以爲輔臣。爾時
T0606_.15.0196a27: 國王設權方便無量之慧。選得一人聰明博達
T0606_.15.0196a28: 其志弘雅。威而不暴名徳具足。王欲試之欲
T0606_.15.0196a29: 知何如。故以重罪欲加此人。勅告臣吏盛滿
T0606_.15.0196b01: 鉢油。而使&T016254;之從北門來至於南門。去城二
T0606_.15.0196b02: 十里園名調戲。令將到彼。設人持油墮一
T0606_.15.0196b03: 渧者。便級其頭不須啓問。於是頌曰
T0606_.15.0196b04:     假使其人到戲園 承吾之教不棄油
T0606_.15.0196b05:     當敬其人如我身 中道棄油便級頭
T0606_.15.0196b06: 爾時群臣受王重教。盛滿鉢油以與其人。兩
T0606_.15.0196b07: &T016254;之甚大愁憂。則自念言。其油滿器。城里
T0606_.15.0196b08: 人多行路車馬觀者填道。譬如水定而風吹
T0606_.15.0196b09: 之其水波揚。人亦如是。心不安隱。退自念言。
T0606_.15.0196b10: 無有一人而勸勉我言莫恐懅也。是器之油
T0606_.15.0196b11: &T016254;至七歩尚不可詣。況有里數耶。此人憂憒
T0606_.15.0196b12: 不知所湊心自懷懅。於是頌曰
T0606_.15.0196b13:     覩人象馬及車乘 大風吹水心如此
T0606_.15.0196b14:     志懷怖懅懼不達 安能究竟了此事
T0606_.15.0196b15: 其人心念。吾今定死無復有疑也。設能&T016254;
T0606_.15.0196b16: 使油不墮。到彼園所爾乃活耳。當作專計。若
T0606_.15.0196b17: 見是非而不轉移。唯念油鉢志不在餘然後
T0606_.15.0196b18: 度耳。於是其人安行徐歩。時諸臣兵及衆觀
T0606_.15.0196b19: 人。無數百千隨而視之。如雲興起圍繞
T0606_.15.0196b20: 山。於是頌曰
T0606_.15.0196b21:     其人&T016254;鉢心堅強 道見若干諸觀者
T0606_.15.0196b22:     衆人圍繞而隨之 譬如江海興大雲
T0606_.15.0196b23: 爾其人學鉢之時。音聲普流莫不聞知。
T0606_.15.0196b24: 無央數人皆來集會。衆人皆言觀此人衣。形
T0606_.15.0196b25: 體擧動定是死囚。斯人消息乃至其家。父母
T0606_.15.0196b26: 宗族皆共聞之。悉奔走來。到彼子所號哭悲
T0606_.15.0196b27: 哀。其人專心不顧二親兄弟妻子及諸親屬。
T0606_.15.0196b28: 心在油鉢無他之念。於是頌曰
T0606_.15.0196b29:     其子啼泣涙如泉 若干種泣哭嘆父
T0606_.15.0196c01:     心懷怖懅不省親 專精秉志而持鉢
T0606_.15.0196c02: 衆人論説相令稱噭。如是再三。時一國人普
T0606_.15.0196c03: 來集會。觀者擾攘喚呼震動。馳至相逐躄地
T0606_.15.0196c04: 復起。轉相登躡間不相容。其人心端不見衆
T0606_.15.0196c05: 庶。於是頌曰
T0606_.15.0196c06:     衆人叫喚不休息 前後相逐不容
T0606_.15.0196c07:     而&T016254;油鉢都不觀 如雹雨空無所傷
T0606_.15.0196c08: 觀者復言。有女人來端正姝好。威耀光顏一
T0606_.15.0196c09: 國無雙。如月盛滿星中獨明。色如蓮華行於
T0606_.15.0196c10: 御道。像貌巍巍姿色踰人。譬如玉女。又若
T0606_.15.0196c11: 忉利天王之后。字曰護利。端正姝好。諸天人
T0606_.15.0196c12: 民莫不敬重。於今斯女昭昭如是。能八種舞
T0606_.15.0196c13: 音聲清和聞者皆喜。於是頌曰
T0606_.15.0196c14:     擧動而安詳 歌舞不越法
T0606_.15.0196c15:     其心懷歡喜 感動一切人
T0606_.15.0196c16:     歌頌聲則悲 其身而逶迤
T0606_.15.0196c17:     不疾亦不遲 被服順政齊
T0606_.15.0196c18:     七種微妙音 奇述有五十
T0606_.15.0196c19:     三處而清淨 宮商節相和
T0606_.15.0196c20:     身從頭至足 莊嚴寶瓔珞
T0606_.15.0196c21:     語言而美雅 猶若甘露降
T0606_.15.0196c22: 爾時其人一心&T016254;鉢。志不動轉亦不察視。觀
T0606_.15.0196c23: 者皆言。寧使今日見此女顏終身不恨。勝於
T0606_.15.0196c24: 久存而不覩者也。彼時其人雖聞此語。專精
T0606_.15.0196c25: &T016254;鉢不聽其言。於是頌曰
T0606_.15.0196c26:     巧便而安*詳 其舞最巧妙
T0606_.15.0196c27:     一切人貪樂 譬如魔之后
T0606_.15.0196c28:     能動離欲者 何況於凡夫
T0606_.15.0196c29:     來往其人邊 &T016254;鉢心不傾
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