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佛説成具光明定意經 (No. 0630_ 支曜譯 ) in Vol. 15

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T0630_.15.0451b02:   No.630
T0630_.15.0451b03:
T0630_.15.0451b04: 佛説成具光明定意經
T0630_.15.0451b05:  後漢天竺三藏支曜譯 
T0630_.15.0451b06: 聞如是。一時佛在迦維羅衞國精舍中止。晨
T0630_.15.0451b07: 朝整服呼語阿難。汝請諸明士除惡衆及無
T0630_.15.0451b08: 著履跡等來。今日當有上問異要。於是阿難
T0630_.15.0451b09: 受勅。應時遍宣如來教於四輩人。時有除惡
T0630_.15.0451b10: 無著履跡衆。凡五千萬人詣如來所。稽首于
T0630_.15.0451b11: 地畢而避住。復有賢女棄惡衆及國中凡女人
T0630_.15.0451b12: 隨諸賢女人。十四萬衆詣如來所。稽首于
T0630_.15.0451b13: 退座而坐。復有明士八十億萬二千人詣如
T0630_.15.0451b14: 來所。稽首于地儼然恭住。復有文士居家修
T0630_.15.0451b15: 戒者。四萬人相隨來至。稽首于地畢各却住。
T0630_.15.0451b16: 佛以威神感動十方諸佛國。明士及上諸天
T0630_.15.0451b17: 應當成者及當發者。凡八百億萬人皆飛來
T0630_.15.0451b18: 至佛所。稽首于地列住空中。復有十二天神
T0630_.15.0451b19: 將軍。將諸官屬四十萬人來詣佛所。稽首于
T0630_.15.0451b20: 地畢各分部住。佛左右立侍所當是日會時
T0630_.15.0451b21: 如一食頃悉至佛所佛即令坐。其有肉體未
T0630_.15.0451b22: 得四神足者。應皆就榻。十方諸來明士及諸
T0630_.15.0451b23: 天神身輕。或已得神足者皆踊在空中坐自
T0630_.15.0451b24: 然座。各各有化花蓋。行列奇好。皆佛威變之
T0630_.15.0451b25: 所興化也。諸來明士在會坐者率皆妙行。心
T0630_.15.0451b26: 清口淨身服衆戒。三穢六患五蔽已索。衆煩
T0630_.15.0451b27: 熱惱。雜垢&MT01104;若。疑網閉結。倒見之謬。不
T0630_.15.0451b28: 之本。十二牽連皆已絶棄。淨如月花。各隨世
T0630_.15.0451b29: 習俗。依行立字
T0630_.15.0451c01: 有明士名無穢王。次復名光景尊。次復名智
T0630_.15.0451c02: 如山弘。次復名大花淨。次復名轉根香。次
T0630_.15.0451c03: 復名月精曜。次復名光之英。次復名整不法。
T0630_.15.0451c04: 次復名善中善。次復名崑崙光。次復名日光
T0630_.15.0451c05: 精。次復名師子威。次復名意雜寶。次復名
T0630_.15.0451c06: 炎熾妙。次復名徳普洽。次復名普調敏。次
T0630_.15.0451c07: 復名敬端行。次復名慈仁署。次復名慧作。次
T0630_.15.0451c08: 復名散結。次復名嚴儀具足。次復名高遠行。
T0630_.15.0451c09: 次復名光徳王。次復名護世。次復名導世。次
T0630_.15.0451c10: 復名大力。次復名正淨。次復名天師。次復名
T0630_.15.0451c11: 善觀。次復名觀音。如是衆名各各別異
T0630_.15.0451c12: 於時有貴姓子。名曰善明。從同輩五百。人人
T0630_.15.0451c13: 各有侍者。執蓋相隨來詣佛所。稽首如來足
T0630_.15.0451c14: 下。起住觀衆四面甚盛。仰視空中率皆上人。
T0630_.15.0451c15: 天尊在座端嚴直立。興心念言。今日大福遇
T0630_.15.0451c16: 此衆會。欲設飮食以供一日。計身所有不能
T0630_.15.0451c17: 供辦。施不等接則非施也。我將如何。於是佛
T0630_.15.0451c18: 知善明所念。則勞之曰。少年善來。寧聞法勸
T0630_.15.0451c19: 之説乎。曰未達也。起時則起可謂智矣。不計
T0630_.15.0451c20: 少多有所希望。可謂施矣。向所念者如來在
T0630_.15.0451c21: 此何患不辦。如來能使不辦者辦。不足者足。
T0630_.15.0451c22: 一切常足所作常辦。是謂如來。如來辦者。不
T0630_.15.0451c23: 用衣食欲樂之物。乃以具戒。不聽六患五蔽
T0630_.15.0451c24: 之惑。不惟家樂。不有四食之想。亦無衣容冠
T0630_.15.0451c25: 幘之飾。處計常之中而知無常之諦。居惑樂
T0630_.15.0451c26: 之地則覺必苦之對。貪有之室照空無之本。
T0630_.15.0451c27: 於受有之體明非身之眞。無我無作無縁無
T0630_.15.0451c28: 著。斯如來之辦也。於是善明聞天尊説。心悦
T0630_.15.0451c29: 結解身輕踊躍曰。我本無黠連縛十二。心起
T0630_.15.0452a01: 就冥墮俗三流。今日所聞未曾有法。願身受
T0630_.15.0452a02: 持如天尊教咸樂妙法。因而歎曰
T0630_.15.0452a03:     天人之尊 如來爲上 慈哀勸救
T0630_.15.0452a04:     等施三界 劣漏貧行 攝以法財
T0630_.15.0452a05:     令一切惑 解釋無疑 身尊具貴
T0630_.15.0452a06:     相好無雙 出意爲人 演法無窮
T0630_.15.0452a07:     叡慧衆流 注如山洋 法澤三界
T0630_.15.0452a08:     流衍十方 大人相滿 寶慧具足
T0630_.15.0452a09:     在在現法 將導不逮 慧照愚冥
T0630_.15.0452a10:     牽致淨處 願身自歸 得到彼
T0630_.15.0452a11: 於是善明歎畢。更前長跪啓天尊曰。願卒本
T0630_.15.0452a12: 意。今日設饌。唯乞加哀抂屈臨眄。天尊默
T0630_.15.0452a13: 然自如常法。善明恭立謂未見聽。於是阿難
T0630_.15.0452a14: 開語之曰。天尊默然爲己相許。善明聞之心
T0630_.15.0452a15: 則逸豫。稽首而出住於門外。遣人入白言。
T0630_.15.0452a16: 今自計所有。可供二千人飯。願啓天尊令知
T0630_.15.0452a17: 如此。阿難即白佛具宣善明所言。佛告阿難。
T0630_.15.0452a18: 汝語善明。使還供設盡汝所有。佛當與大衆
T0630_.15.0452a19: 一切皆往。勿嫌不辦。阿難即出具語善明如
T0630_.15.0452a20: 佛教言。阿難又曰。賢者便還。莫起二意畏有
T0630_.15.0452a21: 不足。佛神所至無有不具。善明即前禮阿難
T0630_.15.0452a22: 而還。還舍勅其妻子室内大小言。今所請者
T0630_.15.0452a23: 號曰天尊。神妙通達爲一切智。其以一物施
T0630_.15.0452a24: 是人者。世世受福而無窮極。又能度人解於
T0630_.15.0452a25: 索結。汝等恭肅淨施飯食。具設衆味當令絶
T0630_.15.0452a26: 美。眷屬從使各盡心極意。天尊難遇億劫時
T0630_.15.0452a27: 有。其所當爲善令清淨。於時座中有明士。名
T0630_.15.0452a28: 力辦衆有。佛告令行。共佐善明供此大衆。於
T0630_.15.0452a29: 時十二天神王。及四天王大勢龍王。承佛告
T0630_.15.0452b01: 教。皆從力辦衆有明士往而佐之。到則勞
T0630_.15.0452b02: 語善明曰。賢者勤心。佛使我等來相營助。善
T0630_.15.0452b03: 明則前禮明士及諸天王。敬意辭謝言。勞屈
T0630_.15.0452b04: 上人。今已辦二千人具。大衆當來懼是小舍。
T0630_.15.0452b05: 其將奈何。於是力辦衆有明士。及諸天神王。
T0630_.15.0452b06: 答言莫憂。因各左右顧視。屋室自然長廣高
T0630_.15.0452b07: 大像天之殿。於屋下。便有千億萬座。皆是
T0630_.15.0452b08: 衆寶變地之形。紺瑠璃色。室中床座亦復如
T0630_.15.0452b09: 是。如彈指頃。即有百千億萬人飯具。而皆足
T0630_.15.0452b10: 畢。燒衆名香懸諸繒幡。其所行道即便廣平。
T0630_.15.0452b11: 色如水精。樹木行伍。自然音樂。雅聲相和甚
T0630_.15.0452b12: 悲。説法之音釋梵八種。於時力辦衆有明士。
T0630_.15.0452b13: 諸天神王。即還佛所。善明見此大變。驚喜踊
T0630_.15.0452b14: 躍來詣天尊白言。受佛大慈。所設已具。唯願
T0630_.15.0452b15: 擧衆抂屈尊神。佛即令無穢王明士等六百
T0630_.15.0452b16: 萬人在於前導。或行虚空。佛處中央其餘從
T0630_.15.0452b17: 後。如來出門地則肅震。諸天散花燒衆名
T0630_.15.0452b18: 香。乃作上樂歌頌而從。到皆就座。諸天神王
T0630_.15.0452b19: 即助施飯。佛口呪願食已。飽足飯不消&T021250;
T0630_.15.0452b20: 衆器飯具滿則如故。善明心獨而言。天尊威
T0630_.15.0452b21: 變弘廣乃爾。食訖行盥。當問此意。水盥已
T0630_.15.0452b22: 畢。如伸臂頃。佛與大衆恍惚而還在精舍
T0630_.15.0452b23: 坐。於是善明因復歎曰
T0630_.15.0452b24:     天尊實神妙 世所希見聞
T0630_.15.0452b25:     變改卓犖異 覩者莫不欣
T0630_.15.0452b26:     諦觀甚奇雅 現變難等雙
T0630_.15.0452b27:     不作而自具 不勞飽滿衆
T0630_.15.0452b28:     不語自然使 不教令自行
T0630_.15.0452b29:     不爲而遇爲 是徳以可將
T0630_.15.0452c01:     本行何術法 生而有此榮
T0630_.15.0452c02:     積何徳之本 致斯巍巍尊
T0630_.15.0452c03:     願哀貧道者 開饒以法財
T0630_.15.0452c04:     決心之結網 放令無餘疑
T0630_.15.0452c05: 善明歎已。更避坐叉手啓言。我所居止去是
T0630_.15.0452c06: 不遠。聚名福安。佛向所哀顧處是也。我在其
T0630_.15.0452c07: 聚常好學問。學世威儀古王之制。及學神仙
T0630_.15.0452c08: 聖人之法。始聞天尊近在此國。興意想像夢
T0630_.15.0452c09: 輒髣髴。天尊弟子名舍利弗。常到我舍爲我
T0630_.15.0452c10: 説法。法甚深妙我所希聞。心雖欣歎猶懷&MT02774;
T0630_.15.0452c11: &MT02774;。今日輕來禮佛天尊并觀道法。所當則
T0630_.15.0452c12: 行至見。心悦如冥覩光。意欲設飯因獲異問。
T0630_.15.0452c13: 所有劣少未敢發言。天尊神通迎知我心。道
T0630_.15.0452c14: 力助我。床座食饌忽然而辦。食畢器具滿則
T0630_.15.0452c15: 如故。此何變化神妙乃爾。又觀天尊三十二
T0630_.15.0452c16: 相。相相有好視之無厭。行則庠序不遲不疾。
T0630_.15.0452c17: 坐則中坐不前不却。語聲八種不緩不急。言
T0630_.15.0452c18: 成法律明誡如日。令一切衆咸受恩福。本作
T0630_.15.0452c19: 何行生而有此。又見天尊足不履地。相輪
T0630_.15.0452c20: 列端嚴如畫。身空體輕在所變現。此皆何行
T0630_.15.0452c21: 於世有是。願垂解了令知本末。於是佛言。善
T0630_.15.0452c22: 哉善哉。如爾所問。如來當具演之。整心整意
T0630_.15.0452c23: 咸受莫忘。善明則曰受教。佛言。我本先行六
T0630_.15.0452c24: 徳之行。世世不廢。是以至於得佛。恣意變化
T0630_.15.0452c25: 在所作爲。爲一切智無物不達也。則曰。何
T0630_.15.0452c26: 謂六徳之行。曰廣施。廣戒。廣忍。廣精進。廣
T0630_.15.0452c27: 一心。廣智慧。善明白佛。何謂廣施。佛言。爲
T0630_.15.0452c28: 道者。先當知身非常眞物四大所成。骨肉不
T0630_.15.0452c29: 淨皆當棄捐。還歸其本不得常住。身不我有
T0630_.15.0453a01: 財物非我許。心無有形了無常名。爲縁縁行
T0630_.15.0453a02: 縛。所以有身行。身無有常。亦當空朽。以計
T0630_.15.0453a03: 如此則立四信。内身外身天地萬物皆無常
T0630_.15.0453a04: 住。當歸壞敗棄散消融。此信已立則觀體非
T0630_.15.0453a05: 體。觀物非物。便能恣施飽滿於人。又而法施
T0630_.15.0453a06: 牽化愚曚。故曰廣施。何謂廣戒。曰廣戒者。
T0630_.15.0453a07: 謂能攝身之三殃。守口之四過。撿意之三惡。
T0630_.15.0453a08: 身行者。若見一切衆生蚑行蠕動。愍而哀傷縱
T0630_.15.0453a09: 而活之。隨其水陸還而安之。若見衆寶珍琦
T0630_.15.0453a10: 柔軟細滑可意之物。雖身貧苦。内伏其心。不
T0630_.15.0453a11: 令貪取。及見細色脂粉之飾。則内觀朽爛膿
T0630_.15.0453a12: 血之臭。斯身之三戒。口行者。謂彼若以四過
T0630_.15.0453a13: 加己。則而覺知口之失也。報以善言和語。至
T0630_.15.0453a14: 誠不飾。答而化之。使反從己。斯口之四戒矣。
T0630_.15.0453a15: 意行者。則心習智慧思惟生死。常住慧處不
T0630_.15.0453a16: 惑流淟。又深人道品空無之要。別了眞
T0630_.15.0453a17: 而無疑難。見善則勸成則代喜。斯意之三戒。
T0630_.15.0453a18: 故行道之始。先於十*戒既能自爲。又化他人
T0630_.15.0453a19: 勤而不懈。行而不休。都無懈惓之想。故曰廣
T0630_.15.0453a20: 戒也。何謂廣忍。曰廣忍者。若人罵我。計從
T0630_.15.0453a21: 聲出音來。到此觀了無形本音所來。出於心
T0630_.15.0453a22: 意。觀于心意亦復無形。察心所猗猗於四
T0630_.15.0453a23: 大。四大還本則亦無名。亦非彼我亦非男女。
T0630_.15.0453a24: 亦非老少。計了無主。慚辱所在無形立字。
T0630_.15.0453a25: 於兩無之中又亦無形。計此三者空無所有。
T0630_.15.0453a26: 智者散意觀慮。如此則瞋恚不生。以空忍空。
T0630_.15.0453a27: 又於衆惡忍而不爲。對來不起。撿心伏意。身
T0630_.15.0453a28: 自能爾。又誨他人。此謂廣忍也。何謂廣精進。
T0630_.15.0453a29: 減於多食不味於味。除於睡臥驚意晨夜。遠
T0630_.15.0453b01: 俗近道行於衆*戒。坐起之法。不失其儀。無犯
T0630_.15.0453b02: 之行。當習於心道品之要。汲汲樂誦。晝則
T0630_.15.0453b03: 勤受夜則經行。語則應律。身口意并從猗憶
T0630_.15.0453b04: 法不離經文。坐而廣説意不以煩。開教愚頑
T0630_.15.0453b05: 不以懈勞。違心反意自逮專精。身既自能又
T0630_.15.0453b06: 誨他人。斯謂廣精進。何謂廣一心。孝事父
T0630_.15.0453b07: 母則一其心。尊敬師友而一其心。斷愛遠俗
T0630_.15.0453b08: 而一其心。入三十七品而一其心。空閑寂寞
T0630_.15.0453b09: 而一其心。在衆煩亂而一其心。多欲多諍多
T0630_.15.0453b10: 作多惱。於是之處而一其心。褒訕利失善惡
T0630_.15.0453b11: 之事。於是不搖而一其心。數息入禪捨六就
T0630_.15.0453b12: 淨而一其心。身自能行復教他人。此謂廣一
T0630_.15.0453b13: 心也。何謂廣智慧。曰明士隨於受身。則有
T0630_.15.0453b14: 三痛六患五蔽之垢。六十二沈吟之想。八十
T0630_.15.0453b15: 八難解之縛。千八百鋒瘡之痛。若此之事。則
T0630_.15.0453b16: 以智慧一一開了。觀其所起察其所滅。視其
T0630_.15.0453b17: 所病選以何藥。既總其要令身不毀戒。意不
T0630_.15.0453b18: 入俗處衆愛之中心在道品之藏。寄六患之
T0630_.15.0453b19: 舍心在六淨之堂。住五蔽之室心在斷滅之
T0630_.15.0453b20: 戸。猗不固之屋心思方便之護。坐虵蚖之地
T0630_.15.0453b21: 心念捨遠之徑。乘坏船之嶮心圖自濟之路。
T0630_.15.0453b22: 近盛火之林心推灌滅之安。是以明士。行智
T0630_.15.0453b23: 慧之便拔出生死之難。絶三界之想就滅度
T0630_.15.0453b24: 之地。既自身行又教他人。此謂廣智慧六徳
T0630_.15.0453b25: 之行義也。向所問如來神變相好無量之徳。
T0630_.15.0453b26: 所以致之。行此六法及諸慧定三十七品總
T0630_.15.0453b27: 持無邊底之行故。得佛號天尊。無所不能爲
T0630_.15.0453b28: 也。於是善明及衆會。聞天尊説。則皆擧言。
T0630_.15.0453b29: 願發無上獨尊平等之意。皆言今日得大福。
T0630_.15.0453c01: 令一切人疾逮此行。善明。時則得四淨法。
T0630_.15.0453c02: 一爲眼淨。二爲身淨。三爲口淨。四爲意淨。欣
T0630_.15.0453c03: 然低頭默思法義。於是善明。避坐長跪啓如
T0630_.15.0453c04: 來曰。天尊所説廣度無極。法禁微妙撿攝意
T0630_.15.0453c05: 態。伏心就淨殃垢消滅。其聞此者功徳已大。
T0630_.15.0453c06: 況乃履行徳難稱量。天尊又説。前世非但行
T0630_.15.0453c07: 此六事而已。又行定意之法及總持無底邊
T0630_.15.0453c08: 三十七品。乃成具佛事四無所畏十種力十
T0630_.15.0453c09: 八神妙特異之法。變化自在所説無難。而面
T0630_.15.0453c10: 見諸佛。飛到十方。而授一切諸未度者。率化
T0630_.15.0453c11: 度之。而壞邪藏將導曲邪。而生受苦之
T0630_.15.0453c12: 中。不著不斷。以不著不斷。作因縁行。教諸
T0630_.15.0453c13: 惑者如此之妙徳無央數事。行何等定意。致
T0630_.15.0453c14: 得之乎。唯願天尊。爲今現在及未來者。演其
T0630_.15.0453c15: 深義。令獲解脱。佛言。善哉善哉。所欲問者。
T0630_.15.0453c16: 今爲分別具敷大要。整意善聽。則曰受教。佛
T0630_.15.0453c17: 言。有定意法。名成具光明。其有人聞之者。若
T0630_.15.0453c18: 能履行一日至七日。其功徳福不可譬喩。其
T0630_.15.0453c19: 聞是法者。先世已供養百千億佛已。於其坐
T0630_.15.0453c20: 具聞不疑。今生乃復値遇是成具光明定意
T0630_.15.0453c21: 法。今得修行行之。如彈指頃。長離三惡道。
T0630_.15.0453c22: 功徳漸滿疾逮至佛。向所問諸事悉能成具。
T0630_.15.0453c23: 善明曰。當行幾事而得此尊定。佛言。當淨
T0630_.15.0453c24: 行百三十五事。乃得入此定耳
T0630_.15.0453c25: 遠身行。離口過。除意念。盡三穢。却六患。遏
T0630_.15.0453c26: 五蔽。十二因縁已捐盡解結束明六十二
T0630_.15.0453c27: 行。愈衆瘡。悦衆惱。捨諸大。棄骨血。避
T0630_.15.0453c28: 親屬。絶諸習。斷於愛。無諸可。無不可。剗貪
T0630_.15.0453c29: 垢。刈欲根。不惑流。能制疾。不我計。無不
T0630_.15.0454a01: 我。立四信。住四止。就四斷。插五根。習五力。
T0630_.15.0454a02: 曉七智。履八正。入八念。八常勤爲已無。勤
T0630_.15.0454a03: 可行。離不可行。學上智。自尊意。不貢高。而
T0630_.15.0454a04: 濡軟。雨法雨。如一法不兩計。不三想。不爲
T0630_.15.0454a05: 無益想。無有際想。不空想。不想想。想無處。
T0630_.15.0454a06: 不住無處想。善惟佛。知佛淨。已知淨。而善
T0630_.15.0454a07: 學。心正住。不邪還。等善惡。如明冥。於明冥
T0630_.15.0454a08: 知倶空。不疑法。不以有淨無。觀有無本爲一。
T0630_.15.0454a09: 已知一而除一。不於一而起想。勤受教。善習
T0630_.15.0454a10: 行。因習行。入無際。習勝意。不聽心。善防
T0630_.15.0454a11: 識不亂轉。往來三而不著。察諸性了無根。知
T0630_.15.0454a12: 無根不可滿。以不滿而自整。縷觀法爲同無。
T0630_.15.0454a13: 常住無絶無想。常無常*以過上。不念人。不
T0630_.15.0454a14: 宥世。不著物。罷捨求。法合離了無見。身生
T0630_.15.0454a15: 歿皆由化。上中下知法等。於是世往後世。
T0630_.15.0454a16: 觀二因如虚空。心無欲而常仁。行清白善誘
T0630_.15.0454a17: 人。知人向爲反濁。於反濁而清澄。心遠愛
T0630_.15.0454a18: 筋入火。以淨火燒衆垢。已盡垢寂然淨。不
T0630_.15.0454a19: 念善。不念惡。不惟好。不惟醜。不念苦。不
T0630_.15.0454a20: 念樂。於毀譽。無歡怒。心調淨所在入。開大
T0630_.15.0454a21: 藏。入大法。以道律護滿法。苦習審勤承行。
T0630_.15.0454a22: 以盡道爲光曜。視一切性識起。流結冥意思
T0630_.15.0454a23: 止。勤求止以入道。剪三愛。除四失。増四城。
T0630_.15.0454a24: 離五覆。絶六慢。修六敬。具六法證。行七慧。
T0630_.15.0454a25: 強八力。拔九結。習九滅。十弘淨爲已能。十
T0630_.15.0454a26: 力慧已備足。十直法不復學。慧法種而常存。
T0630_.15.0454a27: 於三寶已能備。以法施無極盡。於諸專能備
T0630_.15.0454a28: 行。入無所著。入空無懈。却無吾念。無我想。
T0630_.15.0454a29: 無人計。無籌算。寂如滅度
T0630_.15.0454b01: 是爲百三十五事成具光明定意戒法之行。
T0630_.15.0454b02: 佛説是成具光明定意戒法品時。三十萬明
T0630_.15.0454b03: 士。得是定意功徳成具。立於第十之地。善明。
T0630_.15.0454b04: 則得無所從生法忍。五百同輩人。心欣意悦。
T0630_.15.0454b05: 皆發無上獨尊平等覺意。四十萬明士。皆立
T0630_.15.0454b06: 不迴還行。除惡衆五萬人。皆得無所著道。持
T0630_.15.0454b07: 五戒賢士賢女二千人。皆得履跡之行。諸天
T0630_.15.0454b08: 在虚空中。而作音樂。歎曰快哉。世人乃獲上
T0630_.15.0454b09: 聞之要。其在愚曚埃濁者。今日㸌然除盡。
T0630_.15.0454b10: 如淨水洗浴垢。今聞大法心垢爲消。願令
T0630_.15.0454b11: 法輪常轉。使一切疾逮妙慧。我等常遇天尊
T0630_.15.0454b12: 所生不離。疾得是成具光明定意。當廣宣法
T0630_.15.0454b13: 恩。還照流冥。如今日大會。興立無數道本。善
T0630_.15.0454b14: 明白佛言。今聞天尊是定意。淨心自思觀。
T0630_.15.0454b15: 我無黠慧心了不知處。於外於内倶亦如是。
T0630_.15.0454b16: 佛告善明。譬猶冥室執炬而入。則莫知冥之
T0630_.15.0454b17: 所在。是定意法其能履行道品成具。則不知
T0630_.15.0454b18: 無黠十二牽連之所失也。善明。非但是而已。
T0630_.15.0454b19: 則不見十方生死起滅之處也。至履跡無著
T0630_.15.0454b20: 因縁覺佛乃至如來皆無見有所想見非見
T0630_.15.0454b21: 也。無所想。一切清淨想。止清淨想。亦不止
T0630_.15.0454b22: 清淨想。是爲空見無所見
T0630_.15.0454b23: 善明白天尊。云何不止清淨想是爲空見。當
T0630_.15.0454b24: 是時。心在何許。所見何等。佛言。善明。於是
T0630_.15.0454b25: 時心不在内不處外。不於道不於俗。不於有
T0630_.15.0454b26: 不於無。不於起不於滅。不於動搖處也。是心
T0630_.15.0454b27: 無根際無音響。本末了索。當如是見。是見爲
T0630_.15.0454b28: 見。爲空爲滅。爲都無所有定意之法。以此爲
T0630_.15.0454b29: 見明士當作是計念。除念就淨。作是計念者。
T0630_.15.0454c01: 爲應成具光明定意之教法也。是法無所有
T0630_.15.0454c02: 故。強爲其名。明士聞是。莫怪莫疑。諦而
T0630_.15.0454c03: 思惟其法。不退不懈。斯爲已得定意威神之
T0630_.15.0454c04: 護力也。善明。其欲學此者。當行四事。稍入
T0630_.15.0454c05: 無見處。曰何謂四也。一不有身。二不有居。三
T0630_.15.0454c06: 不有世。四不有物。*以能如此者。則得入四
T0630_.15.0454c07: 要。曰何謂四要。曰一爲佛要。二爲法要。三爲
T0630_.15.0454c08: 空要。四爲滅要。此謂四要也。佛時歎曰
T0630_.15.0454c09:     無彼無我想 亦不無黠計
T0630_.15.0454c10:     十二因不著 是應成具
T0630_.15.0454c11:     是定法本無 非有住立處
T0630_.15.0454c12:     哀世現其名 空行亦合儀
T0630_.15.0454c13:     人心并意識 此三爲起法
T0630_.15.0454c14:     行是成具*足 無起無所滅
T0630_.15.0454c15:     空爲成具地 生死苦斷離
T0630_.15.0454c16:     一切無餘跡 是合定意行
T0630_.15.0454c17:     世人轉相猗 邪見著名
T0630_.15.0454c18:     貪有利常想 纒縛無數
T0630_.15.0454c19:     積行常綴礙 憂惱著意慼
T0630_.15.0454c20:     四變如隨影 往來無休息
T0630_.15.0454c21:     行定無所猗 正觀不著名
T0630_.15.0454c22:     貪盡想得滅 解縛清淨安
T0630_.15.0454c23:     淨行不罣惑 惑惱意了無
T0630_.15.0454c24:     生老病已絶 無復往來憂
T0630_.15.0454c25:     慧眼明已大 智本無邊底
T0630_.15.0454c26:     黠使度無極 行定乃致此
T0630_.15.0454c27:     世火星月明 日曜崑崙光
T0630_.15.0454c28:     釋梵殿所照 是定明過上
T0630_.15.0454c29: 佛告善明。乃往昔無數劫時。有佛名尊伏欲
T0630_.15.0455a01: 王。時佛住世壽十萬歳。不在是南天竺止。自
T0630_.15.0455a02: 於今北方淨燿天歸佛所住處是也。彼國去
T0630_.15.0455a03: 是。三億萬佛土乃得之。尊伏欲王佛時。人壽
T0630_.15.0455a04: 二萬歳。常可自從弟子六十萬人。明士衆不
T0630_.15.0455a05: 可計。國民熾盛豐饒寧靜。率皆賢行戒徳相
T0630_.15.0455a06: 嵯。欲貪三垢薄而&T021250;。時佛大會十方明士。
T0630_.15.0455a07: 普受持説是成具光明定意。便而成具佛事。
T0630_.15.0455a08: 在於四署之一數。是時有長者子。名敏見。
T0630_.15.0455a09: 年五百歳。時國人以爲少年。敏見。聞佛大會
T0630_.15.0455a10: 則啓二親。乞行詣佛觀其所作。父母聽行即
T0630_.15.0455a11: 往見佛。稽首于地禮竟正住。喜心興盛。便
T0630_.15.0455a12: 脱身珍琦雜寶瓔珞。散于佛上。以佛神威。應
T0630_.15.0455a13: 時所散化成花蓋。到覆大衆。人人各別佛令
T0630_.15.0455a14: 就坐。爲説是成具光明定意法。心又増欣。則
T0630_.15.0455a15: 時願言。令我所生常遇是成具光明定意。疾
T0630_.15.0455a16: 能履行無虧減於戒徳。是時少年。以一切寶
T0630_.15.0455a17: 施與。發一言之至願。以是故。所生世輒
T0630_.15.0455a18: 受。善明。寧知彼時少年不乎。則爾身是也。今
T0630_.15.0455a19: 我出世。汝復遇値定意。於今*以後必得不
T0630_.15.0455a20: 久。得慧之後。二百劫當具成佛。號導世王
T0630_.15.0455a21: 天上天下之獨尊。當化導愚冥如我今也。善
T0630_.15.0455a22: 明。聞佛授其封拜之名。則心淨體輕。譬如琉
T0630_.15.0455a23: 璃水精中外潔淨一切無穢。以所置處處并
T0630_.15.0455a24: 後淨其心。若斯則時得十憺然法。一者*憺
T0630_.15.0455a25: 然不以所見爲動。二者於諸煩勞之事。*憺然
T0630_.15.0455a26: 常足。三者於衆想*憺然不想。四者流俗所樂
T0630_.15.0455a27: 汲汲之事。*憺然而飽捨。五者於徳不徳*憺
T0630_.15.0455a28: 然不念求。不念否。六者善法惡法。*憺然不
T0630_.15.0455a29: 著。七者謙者賢者。*憺然不望榮。八者敬養
T0630_.15.0455b01: 捨棄。*憺然無歡怒。九者一切如法失法。*憺
T0630_.15.0455b02: 然同其原。十者以入淨寂若處不淨。能以法
T0630_.15.0455b03: 化。*憺然無著別。無厭捨之念。心以如此。因
T0630_.15.0455b04: 白言。天尊。今授封拜之要於我。當報恩宣
T0630_.15.0455b05: 開一切。令未聞者聞。未知者知。未度者度
T0630_.15.0455b06: 之。我生死常多。雖多雖久不以爲勞。已不
T0630_.15.0455b07: 著。已覺。已能整。已爲不惑。已能入其被服。
T0630_.15.0455b08: 隨因縁而示見之。我不已生死爲生死也。我
T0630_.15.0455b09: 受佛威神已悉倶了我有等率五百人。願天
T0630_.15.0455b10: 尊加四等之大慈。勉引入法。令疾解是成具
T0630_.15.0455b11: 光明定意。於是佛笑。皆見光從口出。五色煒
T0630_.15.0455b12: 曄明接十方。其在痛者一時得安。還從頂入
T0630_.15.0455b13: 自如常輝。侍者阿難。整服避坐。叉手啓曰。佛
T0630_.15.0455b14: 未嘗虚欣笑。笑必有故。唯願敷演散告未
T0630_.15.0455b15: 聞。於是阿難。則而歎曰
T0630_.15.0455b16:     面部人雄顏 眼鼻口正端
T0630_.15.0455b17:     金體極軟細 今笑何盛欣
T0630_.15.0455b18:     方口含白齒 脣像朱火明
T0630_.15.0455b19:     姿美八十種 今笑必有因
T0630_.15.0455b20:     鏡齒牙四十 廣舌頬車方
T0630_.15.0455b21:     語則香氣發 今笑爲誰成
T0630_.15.0455b22:     眉髭紺青色 眼瞼雙部當
T0630_.15.0455b23:     白毫天中立 今笑唯願聞
T0630_.15.0455b24:     天眼已了朗 道眼已備通
T0630_.15.0455b25:     法眼與慧眼 此四已具成
T0630_.15.0455b26:     笑必有感應 啓化於未成
T0630_.15.0455b27:     或當受拜決 故笑發金顏
T0630_.15.0455b28: 佛語阿難。佛眞不妄笑也。今善明所從五百
T0630_.15.0455b29: 賢士。前世已供養二百億佛。已於其坐。聞是
T0630_.15.0455c01: 成具光明慧中百三十五行。自從初聞歴世
T0630_.15.0455c02: 踰多。然常剛猛適在小善之數。未能伏心受
T0630_.15.0455c03: 持清淨最妙定行。雖爾以聞之功徳。所生不
T0630_.15.0455c04: 在三惡處。常遇値是尊定之法。今日來會淨
T0630_.15.0455c05: 心聽受。稍稍解釋開入正諦。後慈仁佛立。當
T0630_.15.0455c06: 於彼時得是成具光明定意。却後三十六萬
T0630_.15.0455c07: 億劫。皆成爲佛。當復以是法教化。所領國土
T0630_.15.0455c08: 各各有號有名。幢節布燿王。次名大光遍顯。
T0630_.15.0455c09: 次名大勢伏惡。次名猛盛威徳。次名流水淨
T0630_.15.0455c10: 音。次名高徳普接。次名景現除結。次名化
T0630_.15.0455c11: 幻自在。名各各如此。於是五百賢士聞所受
T0630_.15.0455c12: 決。欣悦踊躍。則得五無轉心。一者祠祀求福
T0630_.15.0455c13: 心不轉爲。二者一切五味可否。皆是衆生
T0630_.15.0455c14: 神命。終不轉爲害生可口。三者正立於無
T0630_.15.0455c15: 上獨尊之行。終不轉動捨就小道。四者知是
T0630_.15.0455c16: 法尊無有與等者。勤心修行。雖有他法雜異
T0630_.15.0455c17: 之虚而己。法心觀別終不轉爲。五者正使世
T0630_.15.0455c18: 有佛無佛法興法衰有終有絶。心在定意。不
T0630_.15.0455c19: 以無此三寶故轉爲邪業。是爲五無轉心。已
T0630_.15.0455c20: 得是心法義。皆前長跪白天尊曰。佛哀我等。
T0630_.15.0455c21: 告其封拜成佛之名。我等當報恩。後若所生
T0630_.15.0455c22: 弊惡之世。當勤修正行。奉宣尊法。開化未知
T0630_.15.0455c23: 亂者正之。懈者勤之。却者勉之。傾者扶之。
T0630_.15.0455c24: 懼者補完之。冥者照之。結者解之。殺者
T0630_.15.0455c25: 爲説夭逝之殃。盜者爲説貧乞之苦。婬者爲
T0630_.15.0455c26: 身之禍。讒佞欺者爲説滅性之患。醉亂者
T0630_.15.0455c27: 爲説危身之變。我等今日并於佛前。誓立五
T0630_.15.0455c28: 願。作明士行乃至成佛。行之無休已願佛
T0630_.15.0455c29: 哀於我等。聽我等所言。第一之願者。我作明
T0630_.15.0456a01: 士行。疾令身而變化周流十方。若世無佛。
T0630_.15.0456a02: 四輩弟子或有知法者。言信實有佛但滅度
T0630_.15.0456a03: 耳。俗人邪見疑網生。不見佛有不知法。便
T0630_.15.0456a04: 言無佛但虚妄耳。若審有佛。何不見其威神
T0630_.15.0456a05: 乎。兩諍如此。當於諍時。我便當往化。現佛
T0630_.15.0456a06: 身相好照明。又化威神。於是兩諍人前令見
T0630_.15.0456a07: 知諦有佛。并謂曰汝莫疑也。是疑人即當驚
T0630_.15.0456a08: 喜。因爲説法教度脱之已便化去。如是無極。
T0630_.15.0456a09: 第二之願者。佛有大妙極深無量法門十二
T0630_.15.0456a10: 部要。佛滅度後。弟子各學一經。偏見一卷不
T0630_.15.0456a11: 能遍洽。未解四説方便之等。便轉相難。或言
T0630_.15.0456a12: 虚惑言有。言是義當爾是不當爾。眞知法義
T0630_.15.0456a13: 者言辭相貌。不曉義者。貪於名字。飾相貌
T0630_.15.0456a14: 状。如解達便於衆會。兩諍興恚捨善就惡。當
T0630_.15.0456a15: 是諍時。我當往現身變化。有踰於衆。令衆肅
T0630_.15.0456a16: 然。便爲斷説。是別正者。牽經開語。令倶歡喜
T0630_.15.0456a17: 已便化去。如是無極。第三之願者。佛滅度
T0630_.15.0456a18: 後。俗人外智之士。入佛弟子大衆中。弟子
T0630_.15.0456a19: 論説法義言及衆道分邪別正差品高下。便
T0630_.15.0456a20: 言是道九十六種之中佛爲尊耶。有四神足
T0630_.15.0456a21: 飛行變化。天上天下無如佛智者。俗智之士
T0630_.15.0456a22: 生不覩佛。習於邪見信小毀大。便語佛弟子
T0630_.15.0456a23: 言。汝莫妄説云佛神足飛行變化。先古*以
T0630_.15.0456a24: 來人之品類無有此也。誠不實言。當此之時
T0630_.15.0456a25: 我便化作佛身相。示諸種好。現于神足。經行
T0630_.15.0456a26: 空中。身出火水。令諸俗人外智之士肅然而
T0630_.15.0456a27: 驚。乃知威神之化。以爲説法。授以正戒畢
T0630_.15.0456a28: 乃化去。如是無極。第四之願者。若人讀誦佛
T0630_.15.0456a29: 經。獨在野室若在山間。或於大國尊姓長者
T0630_.15.0456b01: 及與人民無有師法。或師不明頑無所問心
T0630_.15.0456b02: 用疑網。我化作道人。被服往到其所。句句
T0630_.15.0456b03: 爲解本末分了疑意權開。令入微妙而無疑
T0630_.15.0456b04: 難已便化去。如是無極。第五之願者。所生
T0630_.15.0456b05: 國處常遇見佛。佛滅度後弟子立廟圖像佛
T0630_.15.0456b06: 形。并設講堂論義經法。若俗之人。開學小慧
T0630_.15.0456b07: 縛在四倒。聞佛弟子説度世法生死之要。便
T0630_.15.0456b08: 往難却。不諒眞正。謗訕啤呰。貪名求勝。或
T0630_.15.0456b09: 悁恚。欲往壞敗。陵訾毀蔑卑易弱之。
T0630_.15.0456b10: 於正道令不得行。當爾之時。我便當化現佛
T0630_.15.0456b11: 身。更爲説絶妙之法。現其生死殃福之應。將
T0630_.15.0456b12: 詣天上令觀福舍。牽到泥梨使視罪報。法
T0630_.15.0456b13: 威以震之。智力以伏之。令即降伏信就大道
T0630_.15.0456b14: 已便化去。如是無極。我作明士乃至成佛。常
T0630_.15.0456b15: 當行此五願無有休息。願天尊以大恩之福。
T0630_.15.0456b16: 覆祐我等令得所志。於是佛言。善哉願也。斯
T0630_.15.0456b17: 成明士所當志念。從今已往必得不失。但當
T0630_.15.0456b18: 常護其行莫令毀漏。勤率一切疾獲爾志。佛
T0630_.15.0456b19: 時歎曰
T0630_.15.0456b20:     意大興願首 化惑以此五
T0630_.15.0456b21:     當成無央數 疑者得入道
T0630_.15.0456b22:     此徳無有量 爲衆行之英
T0630_.15.0456b23:     若人聞是願 疑網永除亡
T0630_.15.0456b24:     五願爲佛地 所伏合道化
T0630_.15.0456b25:     大慧無過是 此願人中上
T0630_.15.0456b26:     五百諸賢士 啓願少等雙
T0630_.15.0456b27:     後生得不失 一切受福慶
T0630_.15.0456b28: 佛謂諸賢士。一切在坐者。是法眞諦宜善
T0630_.15.0456b29: 行。當以成具爲本。不以虚言綺語爲應法
T0630_.15.0456c01: 也。當忍而不爲惡。若在空閑及於大衆尊卑
T0630_.15.0456c02: 之處。内制其心令如戒法。不以閑讌而犯漏
T0630_.15.0456c03: 行。不於衆會而自大。不用尊顯而驕貴。不以
T0630_.15.0456c04: 卑弱而轉隨。不慚善不*慚惡。不種無益之
T0630_.15.0456c05: 事。心如正法無有搖却。不作増減之念也。如
T0630_.15.0456c06: 此明士。善根五願必獲爾志。疾成至佛。是時
T0630_.15.0456c07: 無穢王明士。避坐長跪。啓天尊曰。願佛今
T0630_.15.0456c08: 日現是成具光明定意威神。令此衆會見之
T0630_.15.0456c09: 也。喜樂皆當發意立此徳本。未成者成
T0630_.15.0456c10: 未度者度。於時坐中有明士。名大力普平。佛
T0630_.15.0456c11: 讃大力普平。現是成具光明定意威神。即
T0630_.15.0456c12: 時受教。便於其坐而不起動。因入慧定神靜
T0630_.15.0456c13: 之意。如彈指頃。三千大千之國。諸小山大山。
T0630_.15.0456c14: 大障山小障山。悉滅不現。一切普平紺琉璃
T0630_.15.0456c15: 色。復令十方他佛國土。皆通相見相去如一
T0630_.15.0456c16: 尋所也。觀十方諸佛坐處。譬如仰觀星宿不
T0630_.15.0456c17: 可計算。復以右手擧十方諸佛三千大千國
T0630_.15.0456c18: 土。*已著一指。上之下之如擧一塵。其中人
T0630_.15.0456c19: 民蠕動之類。無有知之者而有驚怖之念也。
T0630_.15.0456c20: 於是復以一切十方諸佛之國。以内方圓一
T0630_.15.0456c21: 尺之器中而不逼迮。現變畢竟燿如常故。其
T0630_.15.0456c22: 在坐者皆見如斯。悉而驚欣踊喜發於大願。
T0630_.15.0456c23: 其心皆在無上獨尊之地。八百萬明士。及諸
T0630_.15.0456c24: 尊天。得安樂慧定。復六十萬人。悉入通解法
T0630_.15.0456c25: 門。復六萬八千人。得是成具光明定意。十方
T0630_.15.0456c26: 諸來明士莫不歡喜。佛語善明。一切人所以
T0630_.15.0456c27: 不學是成具光明定意者。爲住於惑故也。計
T0630_.15.0456c28: 以有便著染黒冥。以在著染譬猶冥夜復
T0630_.15.0456c29: 閉目行便無所見。無所見者。謂今所受身善
T0630_.15.0457a01: 目前之所造也
T0630_.15.0457a02: 以不覺見故便吁嗟啼泣。謂今爲善反受惡
T0630_.15.0457a03: 罪。或先爲惡反受善福。不曉思惟此本。便結
T0630_.15.0457a04: 在疑網。已在疑網。於可學便不欲學。可進不
T0630_.15.0457a05: 欲進。可入不欲入。是故忘失是定。在於哭悲
T0630_.15.0457a06: 惶戀累劫無終已來往無休息。名曰勞苦行
T0630_.15.0457a07: 也。哀哉善明。此章可像故。佛出世正爲愚
T0630_.15.0457a08: 迷人故。其有人學是正定者。彼所感念生死
T0630_.15.0457a09: 之煩皆疾得除。復能訓導一切諸著有者。善
T0630_.15.0457a10: 明。常當思惟空法。莫住惑誤處也。善明白佛
T0630_.15.0457a11: 言。若有賢士。生於種姓之家。統領縣官位
T0630_.15.0457a12: 率國政。心多煩亂不得專一。欲學是定。當
T0630_.15.0457a13: 奈何乎。佛言。賢士生有縣官之因縁。或在
T0630_.15.0457a14: 不安隱處。欲學是定。不得巡心者。當書是
T0630_.15.0457a15: 經卷供養。設坐閣燒香敬禮。朝中人定不
T0630_.15.0457a16: 失三時。頭面爲禮懇惻至心。又當加行十五
T0630_.15.0457a17: 事。一者不殺。二者活生。三者不妄取。四者而
T0630_.15.0457a18: 恩施人。五者不婬。六者遠色聲。七者不欺
T0630_.15.0457a19: 不調。八者而忠言善諫。九者不醉。十者不以
T0630_.15.0457a20: 酒爲惠施。十一者擁護羸劣不令抂撗。十二
T0630_.15.0457a21: 者其所臨生加以仁心。各使得所。十三者寛
T0630_.15.0457a22: 弘大受包化不肖示以正教。十四者其來歸
T0630_.15.0457a23: 於己有所陳訴必而正平。應於法律令無枉
T0630_.15.0457a24: 慍。十五者以善勸上。悉施於民。終始無懈。行
T0630_.15.0457a25: 是十五戒莫得休廢。此亦應定意之教法。必
T0630_.15.0457a26: 得不失。後長解脱也
T0630_.15.0457a27: 善明白佛言。若有凡人。爲宿罪所牽。在不安
T0630_.15.0457a28: 隱處。拘逼制礙。有志於是成具光明定法。而
T0630_.15.0457a29: 不得從心意。欲學是尊定。當奈何乎。佛言。善
T0630_.15.0457b01: 明。凡人至心欲學者。亦如上説。善書是經卷。
T0630_.15.0457b02: 爲設坐閣燒香敬禮。不失三時。當復加行十
T0630_.15.0457b03: 事。一者修奉五戒無有缺犯。二者當以閑暇。
T0630_.15.0457b04: 稍稍誦行定意法文。三者雖執事作。内心誦
T0630_.15.0457b05: 習使不忘誤。四者在勤勞屈苦之地。當知是
T0630_.15.0457b06: 宿行所爲而無慍恚。五者若居地無佛形像。
T0630_.15.0457b07: 無離惡衆。心常存憶。向四方作禮。如對佛
T0630_.15.0457b08: 無異。六者謹勅柔軟。調和心意。下於一切。七
T0630_.15.0457b09: 者所作盡節而無虚飾。八者饒作等侶。不愛
T0630_.15.0457b10: 筋力。九者若見老羸疾病痩耄。傷念扶護至
T0630_.15.0457b11: 心不飾。十者當歸命三尊。而不怠忘。是謂十
T0630_.15.0457b12: 事。凡人雖在勤苦拘礙之處。當行此十事。莫
T0630_.15.0457b13: 毀莫懈。亦應定意教法世世不失。後長解脱
T0630_.15.0457b14: 也。善明白佛言。若有賢女人。姻種姓之家。
T0630_.15.0457b15: 或有居事之業因縁。不得捨離。欲學是成具
T0630_.15.0457b16: 光明定意。當奈何乎。佛言。善明。女人有居事
T0630_.15.0457b17: 因縁。志欲學是正定者。亦如上説。善書是經。
T0630_.15.0457b18: 設立棚閣。供施幡花。燒香敬禮。頭腦著地。鷄
T0630_.15.0457b19: 鳴日中人定三時。爲禮不失。至心懇惻。常願
T0630_.15.0457b20: 離於女人身。心絶愛欲如是無懈。又當加行
T0630_.15.0457b21: 二十事。一者持上賢士十五戒。中士十戒而
T0630_.15.0457b22: 不毀缺。二者捐於妬心。三者減於鐶釧之好。
T0630_.15.0457b23: 四者於除脂粉之飾。五者無有恣態。六者
T0630_.15.0457b24: 衣服眞純而不奢麗。七者育養室内。以慈心
T0630_.15.0457b25: 相向。八者軟教奴婢不加楚痛。九者攝護孤
T0630_.15.0457b26: 獨。衣食平等。十者孝事其上。仁接下小。十一
T0630_.15.0457b27: 者下聲下意。當自剋責。十二者謙卑誡順。
T0630_.15.0457b28: 常知慚愧。十三者所作爲者。手執其事。清淨
T0630_.15.0457b29: 香潔。施於公姑父母。供養三尊及與師友。十
T0630_.15.0457c01: 四者親疎善惡。慈而等之。無此四念差別之
T0630_.15.0457c02: 相。十五者若在私室空閑無人。心不念欲。十
T0630_.15.0457c03: 六者端慇精一。心常在法。十七者所欲施作
T0630_.15.0457c04: 報於所尊。然後乃行。十八者無自專之心。常
T0630_.15.0457c05: 以卑順勅誡其身。令如正法。十九者終不於
T0630_.15.0457c06: 牆垣闚看有邪辟之念。二十者坐起言語終
T0630_.15.0457c07: 不調戲。常應法律而無輕失。是爲賢女人居
T0630_.15.0457c08: 家行正定之法。如此莫漏。功徳漸滿。後長解
T0630_.15.0457c09: 脱也。善明白佛言。若有小姓凡女人。性樂賢
T0630_.15.0457c10: 行者。家貧困厄。執事勞苦。憂在衣食。不得
T0630_.15.0457c11: 自在。内厭殃罪。欲疾解脱。聞是成具光明尊
T0630_.15.0457c12: 定清淨之法。至於欲行。當云何乎。佛言。善明
T0630_.15.0457c13: 如此凡女人輩。在於貧困。欲學是定。雖不能
T0630_.15.0457c14: 得具行誡法者。且當修奉十事。莫作違捨。
T0630_.15.0457c15: 一者親就賢友從受五戒。行不毀缺。二者雖
T0630_.15.0457c16: 饑雖寒。忍不殺盜。以自飽煖。三者雖獨居處。
T0630_.15.0457c17: 忍不邪婬。數諫心意。四者雖貧。忍不欺怠以
T0630_.15.0457c18: 求財賄。五者於酒食倡伎。忍不觀戲。六者尊
T0630_.15.0457c19: 行定法者。視之知佛。七者常行五善心。一爲
T0630_.15.0457c20: 念施心。二爲恭敬心。三爲禮節心。四爲下於
T0630_.15.0457c21: 一切心。五爲制伏衆態心。八者雖在事作心
T0630_.15.0457c22: 誦法文而無懈怠。九者六齋入塔禮拜三尊。
T0630_.15.0457c23: 十者雖無錢財以用布施。常身自掃灑塔地。
T0630_.15.0457c24: 以淨水漿給與衆僧。澡手洗浴以力爲施勤
T0630_.15.0457c25: 而不厭。是爲凡女人在於貧困而行是十事
T0630_.15.0457c26: 不有懈怠。此則巍巍。生則値佛。常遇定法。後
T0630_.15.0457c27: 長解脱。佛言。善明。我所説賢女凡人。貴姓賢
T0630_.15.0457c28: 女。凡姓女人。好賢行者。四品之行誡法了了。
T0630_.15.0457c29: 其身履行無毀漏者。是之福祐難譬喩也。善
T0630_.15.0458a01: 明。譬人以七寶滿是十方。上至二十八天。以
T0630_.15.0458a02: 用布施。百千劫不休不息。如彼四輩人。行
T0630_.15.0458a03: 成具光明定意四品法功徳。出於彼布施福
T0630_.15.0458a04: 上巨億萬倍。所以者何。夫福者有盡有苦。有
T0630_.15.0458a05: 往來有煩勞。有食飮。行是成具光明定意。則
T0630_.15.0458a06: 無此五也。寂然潔淨一切盡滅。是曰最尊故
T0630_.15.0458a07: 喩勝也。善明。當布露是戒。令一切聞受持行
T0630_.15.0458a08: 之。此明士所當勤勸率也。佛告善明。我滅度
T0630_.15.0458a09: 後。若有人行是成具光明定意。及書持經卷
T0630_.15.0458a10: 供養作禮者。當有十二大天神擁護之。令不
T0630_.15.0458a11: 抂撗所在安隱。不爲惡所中傷。今爲汝説此
T0630_.15.0458a12: 諸神名字。其在厄難水火盜賊兵革。善誦行
T0630_.15.0458a13: 是經文。不以怨厄故而廢置者。是十二
T0630_.15.0458a14: 神即當往護之。終不使横殃。佛無二言也。當
T0630_.15.0458a15: 廣宣告一切人令誦習之
T0630_.15.0458a16:     有神名大護 復次神名福救
T0630_.15.0458a17:     復次神名祐衆 復次神名不厄
T0630_.15.0458a18:     復次神名善將 復次神名光明
T0630_.15.0458a19:     復次神名道戒 復次神名拔苦
T0630_.15.0458a20:     復次神名大度 復次神名度厄
T0630_.15.0458a21:     復次神名安隱 復次神名普濟
T0630_.15.0458a22: 佛告善明。是十二神。又有願。於佛當防護是
T0630_.15.0458a23: 持法者。行是成具光明定意法誡處。當令有
T0630_.15.0458a24: 五清淨。一者爲經所在高座當令清淨。二者
T0630_.15.0458a25: 燒香掃地令清淨。三者衣服常清淨。四者心
T0630_.15.0458a26: 口意常清淨。五者讀是經時。先施清淨水。
T0630_.15.0458a27: 盥手漱口常令清淨。是爲五也。於是佛告阿
T0630_.15.0458a28: 難。以成具光明定意法囑汝。善書經文愼莫
T0630_.15.0458a29: 増減。勤教一切人疾令受解。阿難。是經難遇。
T0630_.15.0458b01: 所以者何。其要先從六度無極起。乃入正定。
T0630_.15.0458b02: 是百三十五行。此中有教誡。有謙誡。有忍
T0630_.15.0458b03: 誡。有禮節誡。有衆善法誡。有空法誡。乃至
T0630_.15.0458b04: 滅度處。無不具有也。佛身所有相好慧力。悉
T0630_.15.0458b05: 從此法出。爲尊上爲斷生死。所謂無比之法
T0630_.15.0458b06: 也。重囑累汝。諦以授之。當以了了。佛之出
T0630_.15.0458b07: 世難可常見。法誡之興亦難値遇也。汝莫怠
T0630_.15.0458b08: 遠。阿難言。受天尊教。佛説經竟。十方諸來明
T0630_.15.0458b09: 士。及諸天神。禮佛歡喜。忽各還本所。忍國
T0630_.15.0458b10: 諸明士除惡衆。天龍鬼王及四輩人。聞經欣
T0630_.15.0458b11: 悦。各以頭面著地。禮佛而去
T0630_.15.0458b12: 佛説成具光明定意經
T0630_.15.0458b13:
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