大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

善見律毘婆沙 (No. 1462_ 僧伽跋陀羅譯 ) in Vol. 24

[First] [Prev+100] [Prev] 704 705 706 707 708 709 710 711 712 713 714 715 716 717 718 719 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]

T1462_.24.0702a01: 支出於第三禪定中答曰。樂一心。此第三禪
T1462_.24.0702a02: 品竟
T1462_.24.0702a03: 善見*律毘婆沙卷第四
T1462_.24.0702a04:
T1462_.24.0702a05:
T1462_.24.0702a06:
T1462_.24.0702a07: 善見*律毘婆沙卷第五
T1462_.24.0702a08:  *簫齊外國*三藏僧伽跋陀羅譯 
T1462_.24.0702a09: 樂棄苦者。問曰。何謂棄樂棄苦。答曰。
T1462_.24.0702a10: 四禪定中樂心苦心。又言。棄名樂名
T1462_.24.0702a11: 也。問曰。樂心苦心於第四禪言何時得
T1462_.24.0702a12: 棄。答曰。於第四禪定門中棄也。問曰。何處
T1462_.24.0702a13: 身苦滅盡。答曰。如經所説。佛語諸比丘。離
T1462_.24.0702a14: 欲清淨已。即入第一禪。苦於此滅。問曰。苦
T1462_.24.0702a15: 心樂心於何處滅無餘。答曰。於修滿中。佛
T1462_.24.0702a16: 諸比丘。於第四禪定滅盡無餘苦樂喜
T1462_.24.0702a17: 悉於禪定門滅無餘也。何以故。初禪定念
T1462_.24.0702a18: 思未離故心苦。念思滅者苦亦滅。亦
T1462_.24.0702a19: 二第三第四禪定。念爲初次第而滅。喜者。於
T1462_.24.0702a20: 第四禪定門滅盡。樂到第四禪定。入樂住
T1462_.24.0702a21: 不過樂也。是故苦於第四禪中滅盡
T1462_.24.0702a22: 餘。是謂不苦不樂。此法極細不
T1462_.24.0702a23: 也。何以故。譬如惡牛牧者捉之不得。
T1462_.24.0702a24: 乃立作欄驅欄。一一牽出次第而至。
T1462_.24.0702a25: 惡牛已此即是然後捉得。佛亦如是。先
T1462_.24.0702a26: 樂故入一切法。入已次第而出。此是不苦
T1462_.24.0702a27: 不樂。不苦心不樂心。此是不苦不樂受。問曰。
T1462_.24.0702a28: 此不苦不樂可捉不。答曰。不捉。又
T1462_.24.0702a29: 問曰。上句何以云得捉。答曰。以名知其相
T1462_.24.0702b01: 故。猶如捉得。語相如此自當之。如
T1462_.24.0702b02: 文所説四縁。長老以不苦不樂以名
T1462_.24.0702b03: 。以三昧故棄除苦樂。即入第四禪定。長
T1462_.24.0702b04: 老。此是四縁不苦不樂。以名解脱。以三昧
T1462_.24.0702b05: 故。如第三道邪見。爲諸法初滅。此讃歎第
T1462_.24.0702b06: 三道。此中亦復如是。問曰。何謂爲諸法。答
T1462_.24.0702b07: 曰。瞋恚愚癡爲初。如是自當知。亦如第四
T1462_.24.0702b08: 禪定。苦樂心爲初。因樂起欲。因苦起
T1462_.24.0702b09: 故生瞋恚。瞋恚起故滅樂心。是故於第四
T1462_.24.0702b10: 禪定極遠。是名不苦不樂。問曰。不苦不樂。
T1462_.24.0702b11: 其相云何。答曰。捨樂捨不樂。問曰。其味
T1462_.24.0702b12: 云何。答曰。捨苦捨樂味。亦言不償味。捨識
T1462_.24.0702b13: 淨者。問曰。何謂捨識識淨。答曰。捨者令
T1462_.24.0702b14: 淨潔。此是第四禪定識淨潔。識淨潔已即
T1462_.24.0702b15: 三識。悉是捨所作餘法作。是故律本
T1462_.24.0702b16: 説捨識淨潔譬如月光雲覆之其光不
T1462_.24.0702b17: 明。雲除去已月即光明淨潔。此中思樂亦
T1462_.24.0702b18: 是。思樂離者識即淨潔。問曰。前三禪定有
T1462_.24.0702b19: 無。答曰有。問曰。何不識。答曰。爲思爲
T1462_.24.0702b20: 是故不出。又第四禪定捨。即是夜識即
T1462_.24.0702b21: 是月滿。理合者然後顯月光明。如第一禪
T1462_.24.0702b22: 五支。亦如第四禪三支捨識一心。廣
T1462_.24.0702b23: 説有三略説有二。如經中所説。何時起
T1462_.24.0702b24: 。是第四禪定中起二支。禪定第四品竟
T1462_.24.0702b25: 此是四禪定者。有觀地一心。又
T1462_.24.0702b26: 通地。有滅諦地。有入生。愛盡
T1462_.24.0702b27: 人者求一心也。何以入禪定一心。我
T1462_.24.0702b28: 住樂一日。即作迦私那已。起八三昧。凡
T1462_.24.0702b29: 人從三昧起已一心諦諦。我觀是名觀地
T1462_.24.0702c01: 也。復有人成八三昧已。入通禪地已。從
T1462_.24.0702c02: 三昧起已。而作神通。或一身作千萬身。如
T1462_.24.0702c03: 是次第自當知。是故以禪爲通地。又有
T1462_.24.0702c04: 八三昧已。入滅諦三昧已。七日入滅盡定
T1462_.24.0702c05: 此世間涅槃。我念取七日樂。此是滅諦地。有
T1462_.24.0702c06: 人入八三昧。從禪定樂。我欲梵天
T1462_.24.0702c07: 此是生地。佛入第四禪定菩提樹
T1462_.24.0702c08: 三昧起。如來觀地禪亦言通地。亦
T1462_.24.0702c09: 滅諦地。二入一切法世間法聖利法。法師
T1462_.24.0702c10: 曰。今略説取如是。第四禪定次第自當知。
T1462_.24.0702c11: 此法故。入第四禪定。以三昧一心諦。是
T1462_.24.0702c12: 故言淨。如律本所説已捨識淨。問曰。何謂
T1462_.24.0702c13: 淨。答曰。白而不黒亦言光明。因樂故。離
T1462_.24.0702c14: 欲離諸煩惱已離竟。心即清白隨用能堪。
T1462_.24.0702c15: 何以故。已教授令柔故至極處。如經文所
T1462_.24.0702c16: 若心已柔隨用所堪。譬如生金。次第鍛
T1462_.24.0702c17: 柔已隨用所堪。若欲種種瓔珞
T1462_.24.0702c18: 碎。心亦如是所遣而隨。如經文所説。佛
T1462_.24.0702c19: 諸比丘。我不一法如心者。調伏非
T1462_.24.0702c20: 柔辱。堪施用極淨而住。已住故名爲
T1462_.24.0702c21: 不動。爲精進故非懈怠。不一心。攝
T1462_.24.0702c22: 已非掉心。可智慧。攝已非無明。可蔽
T1462_.24.0702c23: 爲識所攝。非妄可辱光明所攝。非煩惱闇
T1462_.24.0702c24: 所障。此六法所攝非動轉。如是心入
T1462_.24.0702c25: 已。隨堪任別諸法。以第四禪定三
T1462_.24.0702c26: 故。而得一心已。一心故。諸蓋遠離。心無
T1462_.24.0702c27: 垢濁念思已過。心得清淨智慧故。一切
T1462_.24.0702c28: 諸蓋不覆蔽。以無念故即至不動。去
T1462_.24.0702c29: 已名亦不動。此句是修多羅中説。自當
T1462_.24.0703a01: 之。宿命智者。從通地生。宿者。過去世
T1462_.24.0703a02: 陰。住者。生此家彼家。此家死彼家死。更
T1462_.24.0703a03: 彼家此家。離此家往生彼家。自用
T1462_.24.0703a04: 一一悉分別知。如是自識宿命過去。如
T1462_.24.0703a05: 律本所説。識宿命智。以識故。知前身所住
T1462_.24.0703a06: 。受生皆悉識。或一生二生如展轉。心
T1462_.24.0703a07: 知而識之。如佛到波羅蜜。已不復有調
T1462_.24.0703a08: 。心心下而識。初學之人作已然後識。我今
T1462_.24.0703a09: 略説。於淨道毘婆沙自當之。此中隨
T1462_.24.0703a10: 律本説。一生者。問曰。何謂爲一生。答曰。一
T1462_.24.0703a11: 過入胎乃至死。是名一生。如是次第乃至
T1462_.24.0703a12: 無數生。三拔劫者漢言劫滅。問曰。何謂
T1462_.24.0703a13: 無數三拔劫。答曰。次第而滅。是爲三拔
T1462_.24.0703a14: 。毘拔夷劫者*漢言劫成。問曰。何謂爲
T1462_.24.0703a15: 毘拔咤夷劫。答曰。次第而生。是名毘拔咤
T1462_.24.0703a16: 夷劫。取三拔劫者。含三拔扠夷劫。是
T1462_.24.0703a17: 夷根。若取毘拔劫者。即入毘拔扠夷。是
T1462_.24.0703a18: 劫心下而識。如經文所説。佛語諸比丘。有
T1462_.24.0703a19: 四阿僧祇劫。何謂爲四。三拔咤三拔扠夷毘
T1462_.24.0703a20: 拔咤毘拔扠夷。何謂三拔咤。有三三拔咤
T1462_.24.0703a21: 何謂爲三。火三拔咤。水三拔咤。風三拔咤。
T1462_.24.0703a22: 三三拔咤處阿婆沙羅天。修婆緊那天。
T1462_.24.0703a23: 卑脅破羅天。若火三拔咤起時。從阿婆沙羅
T1462_.24.0703a24: 下火燒盡。若水三拔咤起時。從修婆緊那
T1462_.24.0703a25: 下洪水沒盡。若風三拔咤起時。從卑脅破
T1462_.24.0703a26: 羅天下飄盡。廣一佛境界。法師問曰。佛境界
T1462_.24.0703a27: 云何。答曰。生境界滅境界知境界。問曰。何
T1462_.24.0703a28: 謂爲生境界。答曰。十千世界。若佛生者。十
T1462_.24.0703a29: 千世界皆悉震動。佛威徳百億世界。若佛説
T1462_.24.0703b01: 寶呪聚呪他闍呪阿咤呪無羅呪。聞不從
T1462_.24.0703b02: 者。即出風飄落百億世界外。知境界者。不
T1462_.24.0703b03: 量佛三境界滅境界與生境界。皆悉
T1462_.24.0703b04: 崩壞。若興盛者亦倶成立。我今略説。於
T1462_.24.0703b05: 道毘婆沙自當知。如是佛於菩提樹下
T1462_.24.0703b06: 一切智。非一劫二劫。如是三拔咤劫皆
T1462_.24.0703b07: 悉知之。若處生者。問曰。何謂若處生者。若
T1462_.24.0703b08: 處壞劫時。或生天上或入人間。或化生胎
T1462_.24.0703b09: 生或濕生。如是次第悉知。此是我姓。此是我
T1462_.24.0703b10: 父母名。我名或迦葉。姓或婆羅門。種或刹利
T1462_.24.0703b11: 種。苦樂色如是。或白或黒。飮食如是粳米
T1462_.24.0703b12: 麥粟。樹木甘果美香之味。身口意業作
T1462_.24.0703b13: 。壽命長短如是。從世間上至第一天乃
T1462_.24.0703b14: 至梵天。受生如是*展轉。後生兜率天
T1462_.24.0703b15: 生補處。於兜率天人同姓。名斯多揩
T1462_.24.0703b16: *漢名
旗天人
身黄金色。飮食甘露受天之樂
T1462_.24.0703b17: 壽命五十七億六萬世間歳。從天宮下託
T1462_.24.0703b18: *白淨飯王家。於摩耶夫人受胎。知過去世
T1462_.24.0703b19: 一切生處種姓受形好醜貧富貴賤相貌。如
T1462_.24.0703b20: 是皆悉知之。法師問曰。佛一人知餘人亦
T1462_.24.0703b21: 知。答曰。餘人亦知。辟支佛聲聞外道梵志各
T1462_.24.0703b22: 分別。外道梵志知四十劫。此外不知。智
T1462_.24.0703b23: 狹劣故不遠知。正知受生而已。餘一
T1462_.24.0703b24: 切悉不知。何以故。爲*狹劣故。大阿羅
T1462_.24.0703b25: 漢有八十人。知十千劫。有二上阿羅漢。知
T1462_.24.0703b26: 一阿僧祇劫又十千劫。辟支佛亦知一阿僧
T1462_.24.0703b27: 祇劫又十千餘劫。此是隨所行而得知。佛
T1462_.24.0703b28: 所知非窮盡。外道梵志次第得知。若欲
T1462_.24.0703b29: 懸略知者不。譬如盲人行
T1462_.24.0703c01: 第而得。若不次第是處。聲聞知者兩
T1462_.24.0703c02: 頭合得。辟支佛亦如是。諸佛知者隨意而
T1462_.24.0703c03: 得。從無數劫中上下反覆悉得知。此是我
T1462_.24.0703c04: 知婆羅門。佛語婆羅門。我於菩提樹下
T1462_.24.0703c05: 無上智慧。即知過去無央數劫。我今無明
T1462_.24.0703c06: 闇滅得慧光明。從何而得。皆從精勤
T1462_.24.0703c07: 身命之。譬如鷄子嘴破&T021400;。佛語
T1462_.24.0703c08: 羅門。我宿命智爲嘴無明覆前身宿命爲
T1462_.24.0703c09: &T021400;。我今以嘴破&T021400;&T021400;出。是故我
T1462_.24.0703c10: 無上*智也。宿命*智品他生隨知。以
T1462_.24.0703c11: 衆生*墮生。是故名生墮知。以天眼
T1462_.24.0703c12: 看衆生。如來已滿波羅蜜故。始觀即知。餘
T1462_.24.0703c13: 人皆須修行而知。今我略説。淨道毘婆沙自
T1462_.24.0703c14: 之。聖者。問曰。何爲聖。答曰。以肉眼
T1462_.24.0703c15: 聖眼異。天人所行諸善得此眼。離
T1462_.24.0703c16: 諸肉眼諸塵垢能遠照故。是故律本所
T1462_.24.0703c17: 説。以聖眼觀慧眼者。以精懃而得。亦如
T1462_.24.0703c18: 異。何以故。已住於聖然後而得。是故
T1462_.24.0703c19: 慧眼聖眼。何以故。以身依止聖故。
T1462_.24.0703c20: 聖光明。心攝光故。而得遠觀通石
T1462_.24.0703c21: 眞明異。是故以清淨慧眼。觀衆生
T1462_.24.0703c22: 生墮落受生。是故外道梵志。墮不
T1462_.24.0703c23: 故生斷見。又有外道。見生不墮故生
T1462_.24.0703c24: 常見九衆生居。佛常見亦觀斷見亦觀。是故
T1462_.24.0703c25: 律本所説。以慧眼衆生墮生。極淨者。如
T1462_.24.0703c26: 來離十一煩惱。是故名極淨。如經文所説
T1462_.24.0703c27: 佛語&T072933;樓陀。狐疑是心煩惱。*智已而棄
T1462_.24.0703c28: 之。不攝心者。是煩惱。睡心眠心亦是煩惱。
T1462_.24.0703c29: 驚喜施心大心。過精勤心極柔心。極多言心。
T1462_.24.0704a01: 不分別心。極觀色心。如是諸煩惱心。阿&T072933;
T1462_.24.0704a02: 陀。此十一煩惱。如來極精勤故。離此煩惱
T1462_.24.0704a03: 若我見色不光。見光不色。如是爲
T1462_.24.0704a04: 初。如來已過十一煩惱。亦過人眼。是故律
T1462_.24.0704a05: 本所説。以聖眼淨過世間肉眼觀者。衆生
T1462_.24.0704a06: 肉眼異。衆生墮落受生亦見。法師曰。
T1462_.24.0704a07: 佛見衆生初生墮不。答曰。初生墮落見。於
T1462_.24.0704a08: 中間見。是故律本所説亦如是。賤者。問
T1462_.24.0704a09: 曰。何謂爲賤。答曰。以愚癡行惡法。是名
T1462_.24.0704a10: 賤。又生貧窮亦是賤人所惡賤。貴者。問
T1462_.24.0704a11: 曰。何謂爲貴。答曰。以慧心生。是故名
T1462_.24.0704a12: 貴。好色者從不瞋中來。惡色從瞋恚中
T1462_.24.0704a13: 來。善道者生至善道。或言。多金銀珍寶亦
T1462_.24.0704a14: 善道惡道者。從慳貪而生貧窮下賤。亦
T1462_.24.0704a15: 惡道下賤者。飮食難得朝暮不供。隨
T1462_.24.0704a16: 所行如來悉知。復觀看衆生。於地獄中
T1462_.24.0704a17: 諸楚毒。如來見已而作是念。此諸衆生種
T1462_.24.0704a18: 罪根而受是苦日夜不休。如來觀已。此諸
T1462_.24.0704a19: 衆生當作惡業故乃受此報。復觀天上
T1462_.24.0704a20: 諸天人。於離陀園林眉沙園林。於波留
T1462_.24.0704a21: 沙迦園林。諸天人觀看遊戲。如來見已而作
T1462_.24.0704a22: 念言。此諸衆生種何福業。來生此處
T1462_.24.0704a23: 福位。種諸善業是報。此是行業所知。
T1462_.24.0704a24: 當來知亦如是。如來以聖眼知得大神通
T1462_.24.0704a25: 身作惡業者。問曰。何謂身作惡。答曰。惡
T1462_.24.0704a26: 雜穢不淨。以身作惡業是。如來悉知
T1462_.24.0704a27: 口作惡業意作惡業。悉如前句説異。毀
T1462_.24.0704a28: 謗善人者。問曰。何謂爲善人。答曰。佛辟支
T1462_.24.0704a29: 佛聲聞乃至白衣須陀洹道亦名善人。問
T1462_.24.0704b01: 曰。何謂毀謗。答曰。滅諸善法罵詈。此是毀
T1462_.24.0704b02: 謗言。復有餘言。佛辟支佛聲聞悉是惡法非
T1462_.24.0704b03: 正法。無禪定法涅槃法道果法。如
T1462_.24.0704b04: 是謗作。或知者毀謗。或不知亦
T1462_.24.0704b05: 毀謗。悉入毀謗善人。如此人等造作重業
T1462_.24.0704b06: 重業故。天上門閉開地獄門。法師曰。我
T1462_.24.0704b07: 今説證。有一聚落二比丘。一老一少。
T1462_.24.0704b08: 二人入聚落。初至一家熱糜一。老
T1462_.24.0704b09: 比丘得糜已而作是念。我腹中有風。此糜
T1462_.24.0704b10: 復熱。若服此糜腹裏風。是時有人持
T1462_.24.0704b11: 木一段門限置一邊。於是老比
T1462_.24.0704b12: 丘即坐木上糜。年少比丘見老比丘
T1462_.24.0704b13: *歠糜已而薄。摩呵羅作我羞恥也。老比
T1462_.24.0704b14: 丘*歠竟。而還到寺已。老比丘問年少
T1462_.24.0704b15: 比丘。長老。於佛法中所得無。答言。有。
T1462_.24.0704b16: 須陀洹道。老比丘言。若如是者。不
T1462_.24.0704b17: 進求餘道。何以故。爲汝誹謗愛盡比丘。於
T1462_.24.0704b18: 是*年少比丘聞已即作悔過。大徳。我於
T1462_.24.0704b19: 不善法。願得悔過。即受歡喜而去。
T1462_.24.0704b20: 法師曰。若人罵詈聖人。若大比丘
T1462_.24.0704b21: 。長老。我今於長老懺悔。願長老受。若少
T1462_.24.0704b22: 者頭面禮足叉手作是言。大徳。此是我
T1462_.24.0704b23: 過。於大徳中我今懺悔。大徳受。若不受者。
T1462_.24.0704b24: 即去餘方若至餘寺。來至比丘所若老者。
T1462_.24.0704b25: 頭面禮足叉手而言。大徳。此是我過。願大徳
T1462_.24.0704b26: 受。若少者而言。長老。此是我過。我今懺悔。
T1462_.24.0704b27: 願長老受。若入涅槃者。於涅槃處
T1462_.24.0704b28: 。作懺悔已。如是天道涅槃道門不閉。即
T1462_.24.0704b29: 前無異。邪見者。問曰。何謂爲邪見。答
T1462_.24.0704c01: 曰。顛倒見此是邪見。已受邪見形更教
T1462_.24.0704c02: 。以口惡故。誹謗聖人。意惡業亦如是。已
T1462_.24.0704c03: 邪見。一切諸惡業含入邪見。邪見者。是
T1462_.24.0704c04: 大罪業作之逆罪。如經文所説。佛語舍利
T1462_.24.0704c05: 。比丘持戒具足。三昧智慧具足。自身正見。
T1462_.24.0704c06: 轉教餘人是。舍利弗。邪見亦如是。不
T1462_.24.0704c07: 身口意。如人以土丸擲不於土。邪
T1462_.24.0704c08: 見惡業不地獄。何以故。爲大罪故。如
T1462_.24.0704c09: 文所説。佛語諸比丘。我見惡業邪見
T1462_.24.0704c10: 極最大罪。若身死者。問曰。何謂爲死。答曰。
T1462_.24.0704c11: 死者罪墮地獄脱時。又言四大壞散。亦
T1462_.24.0704c12: 言更受生。法師曰。若取地獄者。即塞天道
T1462_.24.0704c13: 解脱門。又言。若取惡道者。餓鬼畜生阿修
T1462_.24.0704c14: 羅悉含入。又言地獄者。阿鼻爲初白黒自
T1462_.24.0704c15: 知。又言善道者。人間亦是善道。問曰。天何
T1462_.24.0704c16: 義耶。答曰。色聲香味最勝。是名天。知者是
T1462_.24.0704c17: 眼知。餘者自當知。我今略説聖眼品竟。如
T1462_.24.0704c18: 無明過去宿命。宿命嘴啄故。無明覆&T021400;
T1462_.24.0704c19: 亦如現在墮落知。漏盡*智者。於阿羅漢道
T1462_.24.0704c20: 漏滅盡*智。是名漏盡*智過下置心者。是
T1462_.24.0704c21: 觀心也。觀心能知苦。於此滅一切苦
T1462_.24.0704c22: 諦相貌味。皆悉洞達知。又觀苦諦。從何而
T1462_.24.0704c23: 起。從集起。此即集諦。又觀苦滅。此是滅諦。
T1462_.24.0704c24: 將至滅諦者。即是道觀。四諦已相貌如是。
T1462_.24.0704c25: 正實無異洞達悉知。是故佛言。我知四諦
T1462_.24.0704c26: 是見如是知。欲漏者。從欲漏出。此是
T1462_.24.0704c27: 指示果。於果中説我今脱已。又有
T1462_.24.0704c28: 。觀已而知。我不復更生。是故律本所説。
T1462_.24.0704c29: 佛語婆羅門。我不更生。法師問曰。爲是過
T1462_.24.0705a01: 去不生現在不生當來不生。若言過去生。
T1462_.24.0705a02: 過去生已滅。若言現在生。現在生已生。若言
T1462_.24.0705a03: 當來生。當來生未至。有何更生。答曰。斷
T1462_.24.0705a04: 故。是名不生住者。於梵行而住。梵行者。
T1462_.24.0705a05: 凡善人與七學等共住。此是佛指示出家人。
T1462_.24.0705a06: 所作已作者。於四諦四道所作已竟。是故
T1462_.24.0705a07: 佛語婆羅門。我所作已竟不復還。問曰。何
T1462_.24.0705a08: 謂不還。答曰。諸煩惱漏不還至我所。是故
T1462_.24.0705a09: 不還更無精勤。如來已觀知如此。是名
T1462_.24.0705a10: 盡智。何以故。如來欲開示婆羅門。佛已得
T1462_.24.0705a11: 三達*智過去現在當來*智。法師曰。如此語
T1462_.24.0705a12: 者不自稱。何故。如來而自譽耶。答曰。佛
T1462_.24.0705a13: 愍世間及婆羅門等故。作是語。我
T1462_.24.0705a14: 聖人。我最長無上尊。一切知。我不人作
T1462_.24.0705a15: 。婆羅門聞佛種種説發心歡喜。即於
T1462_.24.0705a16: 悔過言。瞿曇沙門有是聖利滿足。我
T1462_.24.0705a17: 實不瞿曇沙門。即是前生功徳具足。婆羅
T1462_.24.0705a18: 門便自剋責。剋責已聞説法即讃言善哉善
T1462_.24.0705a19: 哉。瞿曇沙門。爲示法味。法師問曰。何故
T1462_.24.0705a20: 二讃善哉。復以偈頌曰
T1462_.24.0705a21:     瞋滅急讃嘆 慇懃極驚笑
T1462_.24.0705a22:     信心愁足美 句句當重説
T1462_.24.0705a23: 此中讃嘆。何以故。婆羅門聞佛説法心歡
T1462_.24.0705a24: 喜。無以謝答。爲自歌詠。法師曰。婆羅門心
T1462_.24.0705a25: 是思惟。佛所説法。其義深遠其語美
T1462_.24.0705a26: 味。善入人心大慈悲。甚爲悦樂。婆羅門
T1462_.24.0705a27: 佛説言。我如覆鉢。佛今説法令我得聞。
T1462_.24.0705a28: 鉢已仰得甘露。如人以草木藏珍
T1462_.24.0705a29: 人指示令知。如人迷路有人捉
T1462_.24.0705b01: 示善道。如大闇處人施與燈燭
T1462_.24.0705b02: 道。我亦如是。法師曰。婆羅門何以
T1462_.24.0705b03: 是言者。我今更演此義。婆羅門心如
T1462_.24.0705b04: 得受甘露味。佛今開示令甘露。何
T1462_.24.0705b05: 以故。如草木覆藏。自迦葉佛後邪見爲
T1462_.24.0705b06: 。覆藏正法人指示。今佛指示令知。迷
T1462_.24.0705b07: 路者。外道邪見爲路。於妙道中迷惑不
T1462_.24.0705b08: 善道。佛以法爲手。指道令度脱。如愚癡
T1462_.24.0705b09: 三界。佛以法爲燈燭。施與令
T1462_.24.0705b10: 光明。毘蘭若婆羅門。作讃嘆已心極清淨。
T1462_.24.0705b11: 世尊言。我今歸依瞿曇沙門。歸依者。言
T1462_.24.0705b12: 隨從。又言依止。知佛殺煩惱。次歸依法
T1462_.24.0705b13: 依僧。歸依法者。如來積行得此法。不更墮
T1462_.24.0705b14: 。若人隨法即受。不地獄餓鬼畜生
T1462_.24.0705b15: 法者義受。又言聖道涅槃。道者是法。如
T1462_.24.0705b16: 所説。佛語諸比丘法不作有八支道衆法
T1462_.24.0705b17: 之上。法師曰。我今略説。復有婆羅門。名
T1462_.24.0705b18: 多摩那婆。歌詠讃佛。而作頌曰
T1462_.24.0705b19:     欲離欲不動 愁憂法不
T1462_.24.0705b20:     不逆流美味 極好分別知
T1462_.24.0705b21:     於衆法最上 應當歸依
T1462_.24.0705b22:     布施四向人 若分別有
T1462_.24.0705b23:     於僧中最上 獲得大果報
T1462_.24.0705b24:     於此自歸依 名眞優婆塞
T1462_.24.0705b25: 是婆羅門言。願佛知我已受三歸。法師
T1462_.24.0705b26: 曰。若於此解三歸者。即成紛多。若欲知者。
T1462_.24.0705b27: 阿毘曇毘婆沙自當知。願瞿曇沙門。
T1462_.24.0705b28: 我已作優婆塞。願佛名我是佛優婆塞
T1462_.24.0705b29: 問曰。何謂爲優婆塞。誰爲優婆塞。誰不
T1462_.24.0705c01: 優婆塞。云何有戒爲優婆塞。有心爲
T1462_.24.0705c02: 婆塞。云何名爲優婆塞。云何不名爲
T1462_.24.0705c03: 婆塞。法師曰。此義甚多。此中不説。於
T1462_.24.0705c04: 修陀尼毘婆沙自當之。從今以去者。
T1462_.24.0705c05: 今至命終餘師。願佛知之。若有
T1462_.24.0705c06: 人以刀斫斷我頭。使我言非佛非法非比
T1462_.24.0705c07: 丘僧。我頭寧當地。不是言。婆羅門
T1462_.24.0705c08: 身命託如來自供養。作
T1462_.24.0705c09: 。願世尊當我請。於毘蘭若國。前夏
T1462_.24.0705c10: 三月與比丘僧。婆羅門言。我今已作優婆
T1462_.24.0705c11: 。願如來憐愍我。當我請。於毘蘭若國
T1462_.24.0705c12: 如來默然受請。法師問曰。佛何不婆羅
T1462_.24.0705c13: 門請。答曰。已應世間人以身口。世尊用
T1462_.24.0705c14: 忍心而答。爲愍婆羅門。知佛受請者。問
T1462_.24.0705c15: 曰。何謂爲受請。答曰。若不受請者。當
T1462_.24.0705c16: 口身而答。世尊默然顏色怡悦。是故知佛受
T1462_.24.0705c17: 。婆羅門即從坐起。遶佛三匝四方作
T1462_.24.0705c18: 而去。合十指爪掌叉手放頂上却行。絶不
T1462_.24.0705c19: 如來。更復作禮迴前而去。是時毘蘭若
T1462_.24.0705c20: 國極大飢儉。是時者。佛受毘蘭若婆羅門
T1462_.24.0705c21: 前夏三月。飢儉者。飮食難得。若人不清淨至
T1462_.24.0705c22: 。正有飮食與。亦名飢儉。毘蘭若國不
T1462_.24.0705c23: 爾。以五穀不實故。二疑者。問曰。何謂
T1462_.24.0705c24: 二疑。答曰。二者二種心疑。何謂二種
T1462_.24.0705c25: 心疑。答曰。心疑。於此夏三月乞食。或疑
T1462_.24.0705c26: 或疑不得。或疑可生活。或疑不
T1462_.24.0705c27: 。是爲二種心疑白骨者。貧窮下賤人乞
T1462_.24.0705c28: 食不得。餓死棄尸骨曠野狼藉。是名
T1462_.24.0705c29: 。又言。五穀不秀實白如骨。亦名白骨
T1462_.24.0706a01: 如籌者。禾始結秀而遭。根株直竪如
T1462_.24.0706a02: 籌。是名如籌。又言不爾。飢儉時以籌市井
T1462_.24.0706a03: 是名如籌。何以故。臨市時。強者得入羸者
T1462_.24.0706a04: 得。於外大叫。糶米人見諸羸人。生憐愍
T1462_.24.0706a05: 平等心。開門令入次第坐。先受取直
T1462_.24.0706a06: 然後與米。隨其多少籌計數。諸比丘自
T1462_.24.0706a07: 念言。此間飢儉皆悉用籌計挍。時諸比丘入
T1462_.24.0706a08: 七八聚落。或得少許或不得者。爾時估
T1462_.24.0706a09: 客從北方。驅馬五百匹。向南販貨。或得
T1462_.24.0706a10: 三倍利。以利故。遍歴諸國次第至毘蘭
T1462_.24.0706a11: 若國。住夏四月。問曰。販馬人何故不去而住
T1462_.24.0706a12: 四月。答曰。雨水多故。不馬行。即於城外
T1462_.24.0706a13: 馬厩。并自立屋舍籬障都圍。於是諸比
T1462_.24.0706a14: 丘往到估客處乞食。人得馬麥各五升。問
T1462_.24.0706a15: 曰。爲信故爲不信故。而以麥與諸比丘。答
T1462_.24.0706a16: 曰信。販馬人入聚落。日日見諸比丘乞食空
T1462_.24.0706a17: 鉢而歸。見已估客還向諸同侶如上事
T1462_.24.0706a18: 各作是念。諸比丘乞食極大疲苦都無所得
T1462_.24.0706a19: 共計挍。我等估客若日日供。其朝中恐
T1462_.24.0706a20: 周立。我等當減取馬分。各五升與
T1462_.24.0706a21: 比丘。比丘得此馬麥便不疲倦。於我等馬
T1462_.24.0706a22: 甚爲損。作是籌量已。諸估客往到諸比
T1462_.24.0706a23: 丘所作禮而白言。諸大徳。可我等麥。日
T1462_.24.0706a24: 日人各五升及雜食隨意所作飮食。是故律
T1462_.24.0706a25: 本所説。日施比丘麥。著衣服已朝行乞食。
T1462_.24.0706a26: 問曰。何謂爲朝。答曰。從旦至中是名朝。
T1462_.24.0706a27: 衣服者。以袈裟身。分衞者。毘蘭若
T1462_.24.0706a28: 聚落乞食不得。遍歴聚落都無一人出應
T1462_.24.0706a29: 對者麥還寺者。行乞處處得麥而還。取
T1462_.24.0706b01: 麥擣舂而食者。老比丘無淨人。復無爲作
T1462_.24.0706b02: 。躬自作糜作飯。或八或十共作竟。當分
T1462_.24.0706b03: 而食。賢者阿難取如來分手自磨。阿難智慧
T1462_.24.0706b04: 具足。作食極美味。諸天復内甘露作竟。佛
T1462_.24.0706b05: 受而食即入三昧。從此以後不復乞食。問
T1462_.24.0706b06: 曰。是時大徳阿難侍佛不。答曰侍。如來從
T1462_.24.0706b07: 菩提樹下起。二十年中侍佛者皆不專一
T1462_.24.0706b08: 或時大徳伽。或大徳那耆多。或大徳
T1462_.24.0706b09: 彌耆耶。或大徳優伽婆。或大徳沙伽多。
T1462_.24.0706b10: 或大徳須那訶多。如是諸大徳隨意樂侍。
T1462_.24.0706b11: 而來不樂而去或悉去。時大徳阿難來侍。問
T1462_.24.0706b12: 曰。國中飢儉。云何無一人作功徳割少
T1462_.24.0706b13: 諸衆僧。又有婆羅門世尊前夏
T1462_.24.0706b14: 三月復不供養。何以故。爲天魔波旬
T1462_.24.0706b15: 由旬内。悉令一切人民心志都無供養者。
T1462_.24.0706b16: 蔽已而去。問曰。如來心寧不知。善哉。因欲
T1462_.24.0706b17: 制戒説法故。佛語阿難。汝輩善人已勝。未
T1462_.24.0706b18: 來比丘當稻禾肉。法師曰。我未此義
T1462_.24.0706b19: 如來當是語。阿難汝等輩善人。於
T1462_.24.0706b20: 儉時乞食難得。已知足故護持正法。是故爲
T1462_.24.0706b21: 勝。於飢儉時能伏貪心。是故爲勝。餘聚落
T1462_.24.0706b22: 中禾米豐饒甘果異味甚多。而無往者。於
T1462_.24.0706b23: 都無一人思者瞋者怨言者。何以住此。
T1462_.24.0706b24: 世尊何不往到彼豐饒聚落飮食易得。都
T1462_.24.0706b25: 此言亦不怨恨。毘蘭若婆羅門何以請
T1462_.24.0706b26: 我等此。夏坐而不供養。復無異心思欲
T1462_.24.0706b27: 行求利養。亦無更相讃嘆。是人得
T1462_.24.0706b28: 人得知。希望供養如是之言。各緘口默
T1462_.24.0706b29: 然。但一心依止如來住耳。是故爲勝。
T1462_.24.0706c01: 曰。知魔蔽耶。答曰知。又問。如來何不
T1462_.24.0706c02: 舍衞王舍城及餘國安居。而來此國耶。
T1462_.24.0706c03: 答曰。若置舍衞王舍城國政使往到欝單
T1462_.24.0706c04: 。或上忉利天。魔王亦當來蔽。不
T1462_.24.0706c05: 隱避。何以故。此年魔王大忿。如來已自遍觀。
T1462_.24.0706c06: 唯有毘蘭若國販馬人依安居。問曰。魔
T1462_.24.0706c07: 王既能蔽餘人。何意不販馬人。使佛及
T1462_.24.0706c08: 衆僧不食。答曰。亦能蔽。何以故。魔王已
T1462_.24.0706c09: 去後。販馬人後至。是以不蔽。問曰。魔王
T1462_.24.0706c10: 何不更爲販馬人。答曰。不都蔽。法師
T1462_.24.0706c11: 曰。有四種魔蔽。何謂爲四。一者朝中
T1462_.24.0706c12: 供養。二者湯藥不乏。三者如來壽命。四者如
T1462_.24.0706c13: 來光明。日月梵王至如來所。光明隱蔽不
T1462_.24.0706c14: 現。是故魔王種種方便而不蔽。一時佛
T1462_.24.0706c15: 舂臼聲者。諸比丘得馬麥還舂擣。是故
T1462_.24.0706c16: 聲。知而故問。知而不問。知故問者。佛知
T1462_.24.0706c17: 因縁利益衆生。是故問。知而不問者。無
T1462_.24.0706c18: 利益是故不問。時而問者。若問正時而問。
T1462_.24.0706c19: 是故時而問。不問者。如來知非時而不問。
T1462_.24.0706c20: 義而問。無義不問。有二因縁問。一者爲
T1462_.24.0706c21: 説法。二者爲聲聞弟子制戒因縁或輕
T1462_.24.0706c22: 或重。是故問。阿難此聲何物聲耶。阿難答言。
T1462_.24.0706c23: 此是諸比丘舂麥聲。佛言。善哉善哉。阿難。
T1462_.24.0706c24: 何以佛嘆言。未來比丘住在寺中飮食易
T1462_.24.0706c25: 得。而生憍心言。飯麁穀或言大熟。或言
T1462_.24.0706c26: *大強或言粒碎或言酢醎。如是之言。即是
T1462_.24.0706c27: 禾稻肉義。佛語阿難。汝等善人。當
T1462_.24.0706c28: 後世比丘善法因縁。以汝等法。未來比
T1462_.24.0706c29: 丘若得飮食。於好於惡不増減。往昔法
T1462_.24.0707a01: 王在世諸大羅漢猶食馬麥。況我等輩於
T1462_.24.0707a02: 飮食而有嫌薄
T1462_.24.0707a03: 摩訶目揵連品
T1462_.24.0707a04: 爾時大目揵連。大者。於聲聞神力智慧
T1462_.24.0707a05: 大。是故名大。目揵連者姓。白佛言者向
T1462_.24.0707a06: 言。問曰。何以向世尊言。答曰。大徳目揵
T1462_.24.0707a07: 連出家七日即得聲聞波羅蜜。如來復讃嘆
T1462_.24.0707a08: 神通第一目揵連。所以目揵連有神通力。而
T1462_.24.0707a09: 是念。毘蘭若國大儉。諸比丘僧乞食難
T1462_.24.0707a10: 極爲疲勞。我今當地取地肥與衆僧
T1462_.24.0707a11: 復自思惟。若我反地。不世尊者。便是與
T1462_.24.0707a12: 如來神力則乖我法。作是思已而白
T1462_.24.0707a13: 言。世尊。地初成時地肥。譬如亦如
T1462_.24.0707a14: 蜜味。善哉世尊。我欲地取地下肥
T1462_.24.0707a15: 衆僧。反者。取下還上。何以故。爲衆僧故。
T1462_.24.0707a16: 佛不許。令目揵連作師子吼。佛而問
T1462_.24.0707a17: 目揵連。一切衆生城邑聚落悉依止。此地復
T1462_.24.0707a18: 置虚空。汝云何作。目揵連答曰。世
T1462_.24.0707a19: 尊。我今以一手作地取城邑聚落一
T1462_.24.0707a20: 切衆生地無異。以一手衆生等依止
T1462_.24.0707a21: 。佛答。止目揵連。問曰。何以世尊不
T1462_.24.0707a22: 揵連反地。答曰。爲愍衆生顛倒住故。或
T1462_.24.0707a23: 言是或言非。我住處若城邑聚落更相驚怪。
T1462_.24.0707a24: 此非我城邑聚落田園池林。法師曰。唯有
T1462_.24.0707a25: 力人能作。非神力。非一時儉未來亦
T1462_.24.0707a26: 儉。若遭儉時誰得目揵連。當來聲聞弟子
T1462_.24.0707a27: 少有神力。若入聚落乞食。諸人見已而作
T1462_.24.0707a28: 是言。世尊在世聲聞弟子。持戒具足故。得
T1462_.24.0707a29: 通力。即於儉時迴反大地而取地味以供
T1462_.24.0707b01: 衆僧。今者衆僧持戒不具。若具足者如前無
T1462_.24.0707b02: 異。復無少分施。餘人以倒見故。輕
T1462_.24.0707b03: 聖人。以輕慢故。死墮地獄。是故世尊語
T1462_.24.0707b04: 揵連。勿樂反地。目揵連就佛乞求反地不
T1462_.24.0707b05: 得。復作餘乞。善哉世尊言且止。法師曰。從
T1462_.24.0707b06: 善哉文句。如前所説汝自當知。法師曰。有
T1462_.24.0707b07: 小異。何者。目揵連復欲欝單越地還令
T1462_.24.0707b08: 閻浮利地。問曰。海云何。答曰。海如
T1462_.24.0707b09: 一歩而度。令諸比丘食如諸聚落
T1462_.24.0707b10: 舍利弗品
T1462_.24.0707b11: 優波離欲律藏根本。於是舍利弗從
T1462_.24.0707b12: 起。而作是念。問曰。何謂爲靜。答曰。寂
T1462_.24.0707b13: 靜無聲。亦言一心寂靜。云何佛法久住。從
T1462_.24.0707b14: 毘婆尸佛而答。餘者義自當知。問曰。舍利
T1462_.24.0707b15: 弗何不自以神力觀看可知而來白佛。答
T1462_.24.0707b16: 曰不得。舍利弗若以神力看。正可知諸
T1462_.24.0707b17: 佛久住不久住。若分別諸佛因縁
T1462_.24.0707b18: 。大徳大蓮華言能。何以故。所以上羅漢十
T1462_.24.0707b19: 六種智。如此之理不難。止如來
T1462_.24.0707b20: 世尊爲上。是故來白佛而問。佛答
T1462_.24.0707b21: 利弗。餘者律句次第自當知。云何因縁者。此
T1462_.24.0707b22: 義易知。佛語舍利弗毘婆尸佛者。語爲初。
T1462_.24.0707b23: 諸佛非是懈怠。或爲一人二三人如是増上
T1462_.24.0707b24: 乃至一切三千大千世界衆生説法有
T1462_.24.0707b25: 。此衆少應略説。此衆大應廣説。亦不
T1462_.24.0707b26: 高下説法。悉皆平等一種説法。譬如師子王
T1462_.24.0707b27: 七日一起覓食。臨衆生大小先吼而
T1462_.24.0707b28: 捉。何以故。若師子捉衆生時不先大吼
T1462_.24.0707b29: 輕心故。或得脱者。是故皆吼令衆生怖伏
T1462_.24.0707c01: 而捉。佛亦如是。於一切衆生。皆
T1462_.24.0707c02: 慇懃之。若有略説衆生或不勤心修
T1462_.24.0707c03: 。何以故。如來爲尊重法故。今我世尊説
T1462_.24.0707c04: 法。譬如大海水同一味。過去諸佛亦復如
T1462_.24.0707c05: 是。然衆生心易教授。今説一偈義
T1462_.24.0707c06: 是故過去諸佛。不廣説法修登偈耶。法
T1462_.24.0707c07: 師曰。前句已説故不重説。不聲聞結戒
T1462_.24.0707c08: 者。問曰。過去諸佛何不聲聞弟子結戒
T1462_.24.0707c09: 答曰。諸聲聞弟子不非故。亦不威徳
T1462_.24.0707c10: 波羅提木叉。亦不半月半月説戒乃至六年。
T1462_.24.0707c11: 六年止説教授波羅提木叉。此説如來自説。
T1462_.24.0707c12: 聲聞説。爾時閻浮利地槃頭摩底王
T1462_.24.0707c13: 舍城翹摩鹿野苑。是毘婆尸佛所住處。一切
T1462_.24.0707c14: 比丘僧悉集。佛布薩衆僧布薩。三人布薩二
T1462_.24.0707c15: 人布薩一人布薩。往昔閻浮利地有八萬四
T1462_.24.0707c16: 千寺。寺或有十萬二十萬比丘。亦不喧鬧
T1462_.24.0707c17: 皆寂靜而住。是時諸天人心思欲佛説
T1462_.24.0707c18: 。恒計年歳。應六年即集大衆。往
T1462_.24.0707c19: 佛説戒。是時諸比丘。若有神力者來。
T1462_.24.0707c20: 神力者諸天來白時可去即取衣鉢。諸
T1462_.24.0707c21: 比丘承天人神力。到布薩堂往至頭頂禮
T1462_.24.0707c22: 足。時毘婆尸佛知衆集。即説教授波羅提
T1462_.24.0707c23: 木叉
T1462_.24.0707c24:     忍辱第一道 涅槃佛勝最
T1462_.24.0707c25:     出家惱他人 不名爲沙門
T1462_.24.0707c26:     一切惡莫作 當足善法
T1462_.24.0707c27:     自淨其志意 是即諸佛教
T1462_.24.0707c28:     不惱不過 不壞他事
T1462_.24.0707c29:     如戒所説行 飯食知節量
T1462_.24.0708a01:     一切知止足 常樂在閑處
T1462_.24.0708a02:     是名諸佛教
T1462_.24.0708a03: 是方便。一切過去諸佛以此偈
T1462_.24.0708a04: 波羅提木叉。此是諸佛壽命長短。是故如
T1462_.24.0708a05: 短壽。諸佛從菩提樹下。爲聲聞弟子
T1462_.24.0708a06: 戒。此是威徳波羅提木叉。非如來説。諸聲聞
T1462_.24.0708a07: 弟子説。是故我等釋迦牟尼佛。從菩提樹下
T1462_.24.0708a08: 二十年中。皆説教授波羅提木叉。復一時於
T1462_.24.0708a09: 富婆僧伽藍。於眉伽羅母殿中。諸比丘坐
T1462_.24.0708a10: 已。佛語諸比丘。我從今以後。我不布薩
T1462_.24.0708a11: 我不教授波羅提木叉。汝輩自説。何以
T1462_.24.0708a12: 故。如來不不清淨衆布薩波羅提
T1462_.24.0708a13: 木叉。從此至今。聲聞弟子説威徳波羅提
T1462_.24.0708a14: 木叉。是故律中説。佛語舍利弗。過去諸佛不
T1462_.24.0708a15: 威徳波羅提木叉。説教授波羅提木叉
T1462_.24.0708a16: 毘婆尸三佛不波羅提木叉。三佛已入
T1462_.24.0708a17: 。聲聞弟子復入涅槃。最後聲聞弟子。姓
T1462_.24.0708a18: 一種。名非一種。或姓瞿曇。或姓目揵連。
T1462_.24.0708a19: 或名佛無徳。或名曇無徳從非一種。或
T1462_.24.0708a20: 婆羅門種。或居士種。或刹利種。又非一種
T1462_.24.0708a21: 。或富家。或貧窮家。或下賤家。從如此種
T1462_.24.0708a22: 種非一家。非一姓等出家。而作梵行。爲
T1462_.24.0708a23: 一種姓名正法故。而各自用其志意處
T1462_.24.0708a24: 佛法不相承受。所以佛法不久住世。
T1462_.24.0708a25: 此等故。問曰。諸比丘何不勤修精進。而
T1462_.24.0708a26: 使正法速頽滅耶。答曰。先諸大徳猶爲
T1462_.24.0708a27: 。況我等輩各不法藏。故令佛正法而
T1462_.24.0708a28: 速滅耶。不綖貫穿者。風吹即散。貫者
T1462_.24.0708a29: 言縛。譬如種種花*綖貫之風吹即散。
T1462_.24.0708b01: 佛法亦如是。爲結戒故。以心先觀然後
T1462_.24.0708b02: 授聲聞。問曰其義云何。答曰。過去諸佛先
T1462_.24.0708b03: 聲聞心然後教授。縁諸聲聞理故。
T1462_.24.0708b04: 佛亦不廣説怖畏林者。此林若有入者
T1462_.24.0708b05: 即生怖畏。如是汝等思惟者。有三思惟。出
T1462_.24.0708b06: 家爲初。汝等當勤心思惟。汝等莫是思
T1462_.24.0708b07: 者。有三惡法。思欲爲初。汝等愼莫思如
T1462_.24.0708b08: 是。汝等當憶持在心。觀無常苦空無我。心
T1462_.24.0708b09: 恒憶持莫是。汝等莫思憶者。無常莫
T1462_.24.0708b10: 常理。不淨莫思言淨。汝等勿是思。此是
T1462_.24.0708b11: 汝等應棄者。諸惡法應棄。此應起而住者。
T1462_.24.0708b12: 善法汝等應起。若已得者令増長。從不
T1462_.24.0708b13: 煩惱心得脱者。心不煩惱故而脱。亦
T1462_.24.0708b14: 滅不起滅而滅。是故律本所説。從不
T1462_.24.0708b15: 煩惱心得脱。一切皆是阿羅漢。譬如蓮華
T1462_.24.0708b16: 日光始出即便開敷。舍利弗往昔恐怖林中
T1462_.24.0708b17: 者。若人未欲入此林。林有威相故。皆悉
T1462_.24.0708b18: 毛竪。舍利弗此是因縁者。法師曰。次第句義
T1462_.24.0708b19: 易自當知。不久住者。毘婆尸佛壽命八萬
T1462_.24.0708b20: 歳。諸聲聞衆亦復如是。從佛在世乃至最
T1462_.24.0708b21: 後聲聞。佛法住世百千六萬歳。尸棄佛壽
T1462_.24.0708b22: 命七萬歳。聲聞弟子壽命亦爾。惟衞佛壽命
T1462_.24.0708b23: 六萬歳。聲聞壽命亦如是。二佛壽命到
T1462_.24.0708b24: 。聲聞佛法住世。百千四十二十萬歳。次第
T1462_.24.0708b25: 而數。是故佛法不久住。於是舍利弗。聞
T1462_.24.0708b26: 佛佛法不久。聞已意欲更問佛久住。而白
T1462_.24.0708b27: 佛言。世尊。以何因縁。佛法久住諸佛壽命。
T1462_.24.0708b28: 拘那衞佛壽命四萬歳。拘那含牟尼佛壽
T1462_.24.0708b29: 命三萬歳。迦葉佛壽命二萬歳。釋迦牟尼佛
T1462_.24.0708c01: 壽命百歳。諸聲聞弟子壽命亦如是。是故佛
T1462_.24.0708c02: 法久住。我今世尊。應迦葉半壽一萬歳
T1462_.24.0708c03: 是時應出世。觀看衆生根無熟者。五千歳
T1462_.24.0708c04: 出。次第五百歳應出。又復無根熟衆生
T1462_.24.0708c05: 乃至百歳。然後有衆生可度。是故佛出世短
T1462_.24.0708c06: 壽。聲聞弟子亦如是。佛法久住如前。三佛
T1462_.24.0708c07: 法與壽命倶滅。是故名不久住。後三佛
T1462_.24.0708c08: 者。佛雖滅度。佛法猶在世。是名久住
T1462_.24.0708c09: 是舍利弗聞佛説已。欲佛法久住。而
T1462_.24.0708c10: 佛言。唯願世尊。爲諸聲聞弟子結戒。如
T1462_.24.0708c11: 律本所説。舍利弗從三昧起。餘者後句次第
T1462_.24.0708c12: 自當知。佛告舍利弗。止止時未至矣。舍利
T1462_.24.0708c13: 弗重白佛言。世尊。唯願爲諸弟子結戒。佛
T1462_.24.0708c14: 舍利弗。止止。此法非聲聞縁覺所知。唯
T1462_.24.0708c15: 佛與佛乃能知耳。垢起故。問曰。何謂
T1462_.24.0708c16: 垢。答曰。垢處者。於今世後世如來
T1462_.24.0708c17: 。是名爲垢。未聲聞結戒者。問曰。何
T1462_.24.0708c18: 以不聲聞結戒。答曰。未漏者如來結
T1462_.24.0708c19: 戒。衆生誹謗想。云何瞿曇沙門。如諸聲
T1462_.24.0708c20: 聞弟子。悉是貴姓。或是王位。捨其財物宮
T1462_.24.0708c21: 殿妻子眷屬。不身命。皆是知足。於世間
T1462_.24.0708c22: 希求。云何瞿曇。反以波羅提木叉
T1462_.24.0708c23: 之。是瞿曇未善別世人。故言如此。若我
T1462_.24.0708c24: 結戒者。世人而亦不敬重之心。譬如
T1462_.24.0708c25: 善治病。人始欲癰。雖
T1462_.24.0708c26: 大成就。輒爲破之。破已血出*狼藉。
T1462_.24.0708c27: 大苦痛。以藥塗之瘡即還復。醫師謂曰。
T1462_.24.0708c28: 我爲汝治病。當我直。病人答曰。此癡
T1462_.24.0708c29: 醫師。若是我病可我治。我本無病。強爲
T1462_.24.0709a01: 肉令血流出生大苦痛。反責我直。詎
T1462_.24.0709a02: 狂耶。聲聞弟子亦復如是。若先結戒而
T1462_.24.0709a03: 誹謗。我自無罪強爲結戒。是故如來不
T1462_.24.0709a04: 先結戒。若漏起者。問曰。何謂爲漏起。答曰。
T1462_.24.0709a05: 若漏於僧中已起者。是時如來當諸弟
T1462_.24.0709a06: 結戒。指示波羅提木叉。譬如良醫
T1462_.24.0709a07: 藥令除愈。大獲賞賜又被讃嘆。此好
T1462_.24.0709a08: 醫王善治我患。如來亦復如是。隨犯而制。
T1462_.24.0709a09: 歡喜受持無怨言。是以律本云。止止舍
T1462_.24.0709a10: 利弗。若有漏法生。然後世尊當結戒。法
T1462_.24.0709a11: 師曰。餘句自當之。於佛法中誰先出家。
T1462_.24.0709a12: 崩揵多兒。名憂波斯那。因*憂波斯那
T1462_.24.0709a13: 戒。未滿十臘而與弟子具足戒
T1462_.24.0709a14: *憂波斯那二臘。弟子一臘。如是次第從此。
T1462_.24.0709a15: 已佛爲制戒。告諸比丘。自今以後若未滿
T1462_.24.0709a16: 十臘。而與弟子*授具足戒者。犯突吉羅
T1462_.24.0709a17: 。佛已結戒竟。復有比丘。雖滿十臘若過
T1462_.24.0709a18: 十臘。癡無智慧。而與弟子*授具足戒。佛
T1462_.24.0709a19: 又制戒。告諸比丘。若人無智慧。與人*授
T1462_.24.0709a20: 者。得突吉羅罪。佛聽有智慧人者。十
T1462_.24.0709a21: 臘若過十臘。善能教授。聽弟子具足
T1462_.24.0709a22: 。未多者。衆僧中老少未多。戻舍亦未大。
T1462_.24.0709a23: 若衆僧多者。當漏法。是時如來然
T1462_.24.0709a24: 後結戒。若比丘與未受具足戒共宿。過
T1462_.24.0709a25: 三宿者。是比丘得波夜提罪。若比丘年
T1462_.24.0709a26: 年度弟子者。是*比丘得波夜提罪。若比
T1462_.24.0709a27: 丘尼年年度弟子。是比丘尼得波夜提罪
T1462_.24.0709a28: 已説如是。汝自當知。大利養者。若衆僧得
T1462_.24.0709a29: 大供養者。便生有漏法。是時如來當結戒
T1462_.24.0709b01: 若比丘受裸形外道若男若女自手與飮食
T1462_.24.0709b02: 。是比丘得夜提罪。未多聞者。若衆僧
T1462_.24.0709b03: 中未多聞。若比丘僧中多聞。便生漏法
T1462_.24.0709b04: 若一阿含若五阿含讀誦通利。以不正心
T1462_.24.0709b05: 而説顛倒義。非律言是律。非法言是法。是
T1462_.24.0709b06: 故佛結戒若比丘作是語。佛所説法我已知。
T1462_.24.0709b07: 是言者。是比丘得波夜提罪。次如沙彌
T1462_.24.0709b08: 異。所以如來因有漏法。我云何爲
T1462_.24.0709b09: 弟子結戒。云何漏者。答曰。劫賊云何爲
T1462_.24.0709b10: 。答曰。於佛法犯戒即是劫賊。云何名爲
T1462_.24.0709b11: 劫賊。答曰。非沙門者。自言我是沙門。劫
T1462_.24.0709b12: 輩物。是故律中所説。未漏法劫人
T1462_.24.0709b13: 亦言未犯戒人無罪者。言無煩惱亦言
T1462_.24.0709b14: 無患犯戒黒法者。黒法言破戒
T1462_.24.0709b15: 亦言衆僧不破。極淨者。言極光明住。眞實
T1462_.24.0709b16: 地者。戒三昧智慧解脱。是眞實地而住。法師
T1462_.24.0709b17: 曰。我當次第。於毘蘭若國前夏三月。五
T1462_.24.0709b18: 百比丘最小得須陀洹道。問曰。何謂爲
T1462_.24.0709b19: 陀洹道。答曰。須陀洹言流。問曰。云何爲流。
T1462_.24.0709b20: 答曰。道若人入此流道。名須陀洹道。如
T1462_.24.0709b21: 文所説。佛問舍利弗。須陀洹云何名須陀
T1462_.24.0709b22: 。舍利弗答。此是世尊善貫八道。何謂爲
T1462_.24.0709b23: 八。一者正見。二者正思。三者正口。四者正
T1462_.24.0709b24: 行。五者正生。六者正勤。七者正識。八者正三
T1462_.24.0709b25: 昧。復問。何謂爲須陀洹。答曰。若人以八貫
T1462_.24.0709b26: 故。來至善道。是名須陀洹。如是名如是姓。
T1462_.24.0709b27: 道而名果。是故名須陀洹。汝自當知。
T1462_.24.0709b28: 不墮落法者。不須陀洹人。無
T1462_.24.0709b29: 於地獄餓鬼畜生。何以故。斷煩惱故。以
T1462_.24.0709c01: 故。便向菩提者。迴向前三道必當至。何
T1462_.24.0709c02: 以故。爲道故。如是大智舍利弗答如來已。
T1462_.24.0709c03: 毘蘭若夏三月大自恣竟。爾時佛告
T1462_.24.0709c04: 者。告者。語又言。覺佛法久有此法。過去
T1462_.24.0709c05: 諸佛告。受人別請竟得去。聲聞弟子。別
T1462_.24.0709c06: 不別意而去。佛憐愍衆生。欲遍行
T1462_.24.0709c07: 諸國。佛行諸國者。佛行有境界。一者
T1462_.24.0709c08: 大境界。二者中境界。三者小境界。三境界
T1462_.24.0709c09: 隨意而行。問曰。何謂大境界。答曰。九百由
T1462_.24.0709c10: 旬。何謂中境界。答曰。六百由旬。小境界云
T1462_.24.0709c11: 何。答曰。一百由旬。若佛欲大境界行時。大
T1462_.24.0709c12: 安居竟。九月一日與比丘僧圍遶而去。次第
T1462_.24.0709c13: 聚落教化説法。受諸飮食。應可度者即
T1462_.24.0709c14: 爲度之。未度者令福利。九月日遊行。
T1462_.24.0709c15: 夏三月中。多諸比丘行三昧法未竟。如
T1462_.24.0709c16: 來不大自恣。待小自恣到。九月十五日竟而
T1462_.24.0709c17: 去。中境界行時。八月日遊行。小境界者。先
T1462_.24.0709c18: 衆生根熟而住。次根熟而去。到十一月
T1462_.24.0709c19: 一日。與比丘僧圍遶而去。七月日遊行。此
T1462_.24.0709c20: 三境界中處處衆生。令煩惱四道果
T1462_.24.0709c21: 教化故。譬如採華人遍行山中。見諸雜
T1462_.24.0709c22: 開榮者。便摘持去。如來亦復如是。又
T1462_.24.0709c23: 佛法。於清旦時禪定樂三昧起。
T1462_.24.0709c24: 大慈悲十方世界。應可度者如來
T1462_.24.0709c25: 即往度之。又有諸佛法。有新從餘國來者
T1462_.24.0709c26: 如來便相勞問説法。因縁發起。結
T1462_.24.0709c27: 故。此是諸佛無上道法。問曰。何謂爲
T1462_.24.0709c28: 聞法。佛在世時二過集衆。何謂爲二。一過初
T1462_.24.0709c29: 入夏坐欲禪定。第二過夏坐竟現有
T1462_.24.0710a01: 。此是聲聞法故。如律本所説。佛語阿難
T1462_.24.0710a02: 宜可共往。往者。別諸婆羅門。別者。白婆羅
T1462_.24.0710a03: 言。安居以竟。我今便欲行餘國。爾時
T1462_.24.0710a04: 世尊即著袈裟衣服晨朝而去。阿難侍
T1462_.24.0710a05: 從往到城門。到已而入。放大光明遍照
T1462_.24.0710a06: 内巷陌舍宅。皆如金聚。玄黄五色猶如
T1462_.24.0710a07: 。即向毘蘭若婆羅門家。到門下立。使
T1462_.24.0710a08: 忽見佛光明。入白婆羅門言。瞿曇沙門今
T1462_.24.0710a09: 門外。婆羅門聞佛來聲。霍然而悟。即起
T1462_.24.0710a10: 氀毾&T021738;置床座。躬自出迎白世尊
T1462_.24.0710a11: 言。可此路而入。於是佛入已而坐。時毘
T1462_.24.0710a12: 蘭若婆羅門。本心欲坐近世尊邊。無因得
T1462_.24.0710a13: 坐故。於座邊叉手而立。法師曰。次第後句
T1462_.24.0710a14: 自當之。婆羅門白言。世尊。應與未與。法
T1462_.24.0710a15: 師曰。此是婆羅門欲起先所許供養如
T1462_.24.0710a16: 者。婆羅門言。我先請如來三月夏坐。應
T1462_.24.0710a17: 日日齎飯食糜粥甘果水漿養世尊。而
T1462_.24.0710a18: 便癡忘。未。非爲不與。未奉設
T1462_.24.0710a19: 我白衣諸事務。瞋恚愚癡逼迫迷亂。
T1462_.24.0710a20: 我心而忘。是故不與。法師曰。何以婆羅門
T1462_.24.0710a21: 此語。不魔王所迷。而自剋責。爲白衣
T1462_.24.0710a22: 故。遂忘世尊。於是婆羅門自念。我請
T1462_.24.0710a23: 三月供養。都未施設。我今以三月供限
T1462_.24.0710a24: 一日施。唯願世尊哀愍納受明日者。婆羅門
T1462_.24.0710a25: 如來明日即辦。佛觀婆羅門心極大歡
T1462_.24.0710a26: 。佛爲哀愍故自念。若我不受請者。此婆
T1462_.24.0710a27: 羅門當惡心是言。瞿曇沙門於
T1462_.24.0710a28: 月請供養。今者怨恨不我請。當
T1462_.24.0710a29: 復有言。瞿曇沙門非一切智。不暫忍
T1462_.24.0710b01: 或當是言賤如來大罪報。是
T1462_.24.0710b02: 故我今應當受請
T1462_.24.0710b03: 善見*律毘婆沙卷第五
T1462_.24.0710b04:
T1462_.24.0710b05:
T1462_.24.0710b06: 善見*律毘婆沙卷第六
T1462_.24.0710b07:  蕭齊外國*三藏僧伽跋陀羅譯 
T1462_.24.0710b08: 默然者已受請。佛告婆羅門。汝勿心家
T1462_.24.0710b09: 。佛已語竟。復觀看隨其所堪而爲説法
T1462_.24.0710b10: 今世後世悉現令知。於功徳中。復已受
T1462_.24.0710b11: 持精懃修已。如來即雨法雨。雨法雨已。佛
T1462_.24.0710b12: 即從座而起還向本處。是時婆羅門即集
T1462_.24.0710b13: 子孫息。咄汝等輩。我先請佛三月安居。不
T1462_.24.0710b14: 一日供設。我今以三月供限併設
T1462_.24.0710b15: 語竟。即饌辦飮食晝夜料理。至旦掃
T1462_.24.0710b16: 灑家内清淨。即以塗香燒香華鬘瓔珞。懸
T1462_.24.0710b17: 旛蓋。施敷床席。皆悉精麗種種供養。備具辦
T1462_.24.0710b18: 已。來到佛所佛言。世尊。飮食已辦時今
T1462_.24.0710b19: 至矣。爾時如來與比丘僧圍遶而去。是故律
T1462_.24.0710b20: 本所説。佛往至婆羅門家。到已與諸比丘
T1462_.24.0710b21: 坐。是時婆羅門供設佛及比丘僧。比丘僧中
T1462_.24.0710b22: 佛爲上座極美者無上味手者自手與
T1462_.24.0710b23: 食令飽。飽者言滿足。亦言快意。却者言止。
T1462_.24.0710b24: 止有三種。何謂爲三。一者以手。二者以眼。
T1462_.24.0710b25: 三者以口。食欲竟此亦易解。婆羅門以
T1462_.24.0710b26: 佛。三袈裟直金錢三千。又施五百衆僧
T1462_.24.0710b27: &T073554;各一雙。合直金錢五十萬。婆羅門雖
T1462_.24.0710b28: 是施已。心猶未止。復更施欽婆羅一
T1462_.24.0710b29: 。又鉢兜那波漢言
絹也
佛與比丘斷欽
T1462_.24.0710c01: 婆羅。各作禪帶及*鉢嚢襻。又斷裂*鉢兜
T1462_.24.0710c02: 那波咤。作腰繩漉水嚢二種。復有百煎藥
T1462_.24.0710c03: 。滿一器直金錢一千。以供衆僧身。法
T1462_.24.0710c04: 師曰。布施沙門者。法止四種。不世人
T1462_.24.0710c05: 今已備足。律本所説。布施三衣不四種
T1462_.24.0710c06: 我今故演耳。於是婆羅門作此施已。與
T1462_.24.0710c07: 倶頭面禮佛及比丘僧却坐一面。爾時
T1462_.24.0710c08: 世尊作是念言。此婆羅門及其眷屬。請我夏
T1462_.24.0710c09: 。三月之中。爲魔所嬈未法要。我今以
T1462_.24.0710c10: 其三月未法故。*併爲一日演解説甘
T1462_.24.0710c11: 露法味。令其眷屬各得飽滿。佛爲婆羅門
T1462_.24.0710c12: 説法竟。即起出門欲餘國。於是婆羅門
T1462_.24.0710c13: 及其眷屬。各各頭面著地爲佛作禮流
T1462_.24.0710c14: 而言。唯願世尊。哀愍我等時復一來。與
T1462_.24.0710c15: 相見使恨耳。爾時世尊於蘭若中。停三
T1462_.24.0710c16: 日入佛境界。觀諸比丘九十日中日食
T1462_.24.0710c17: 。身體羸痩不遠渉。直路而去到須離
T1462_.24.0710c18: 。從須離去取波夜伽處。到已即
T1462_.24.0710c19: 大江。*渡已便向婆羅那私國。到已從
T1462_.24.0710c20: 而去到毘舍離城。是時世尊。便於摩呵句
T1462_.24.0710c21: 咤羅精舍而住。法師曰。律毘婆沙。名善具
T1462_.24.0710c22: 毘蘭若因縁竟 迦蘭陀品
T1462_.24.0710c23: 此毘婆沙義味具足。不他法別戒相
T1462_.24.0710c24: 律中因縁根本所説甚爲難解。此毘婆沙
T1462_.24.0710c25: 善能分別一切律藏。無障礙。故名具足
T1462_.24.0710c26:     世間中尊王 哀愍衆生故
T1462_.24.0710c27:     今説毘尼藏 令衆生調伏
T1462_.24.0710c28:     亦將衆善行 滅除諸惡法
T1462_.24.0710c29: 爾時毘舍離城。如是次第易解耳。若有
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev+100] [Prev] 704 705 706 707 708 709 710 711 712 713 714 715 716 717 718 719 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]