INBUDS
龍舒増廣淨土文 (No. 1970_ 王日休撰 ) in Vol. 47
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T1970_.47.0276a01: 譬如人有一官而不受。必欲修學爲大魁。其
T1970_.47.0276a02: 志固美矣。然大魁不可必得固。不若且受其
T1970_.47.0276a03: 官。一向修學。如得大魁。則若錦上添花。若不
T1970_.47.0276a04: 得之。不失其爲官人。修西方者且受官之謂
T1970_.47.0276a05: 也。一向修學者。兼以參禪方謂也。不得大魁
T1970_.47.0276a06: 者。參禪未悟之謂也。不失其爲官人者。直脱
T1970_.47.0276a07: 輪迴。大受快樂之謂也。既生西方見佛聞法。
T1970_.47.0276a08: 烏有不大悟哉。故西方之説誠不可廢
T1970_.47.0276a09: 三菩薩修兜率
T1970_.47.0276a10: 智者十疑論云。三菩薩修兜率。一名無著。二
T1970_.47.0276a11: 名世親。三名師子覺。若云先生兜率見彌勒
T1970_.47.0276a12: 者即來相報。師子覺先亡數年無報。次世親
T1970_.47.0276a13: 亡三年乃來報云。天日長。我生兜率。禮彌勒
T1970_.47.0276a14: 佛。聽其説法。即來相報。已三年矣。問師子覺
T1970_.47.0276a15: 如何。云。生兜率外院。戀著天樂。即不曾見
T1970_.47.0276a16: 佛。且以菩薩而修。兜率猶有戀著不見佛者。
T1970_.47.0276a17: 此輪迴之根本。是知兜率難修有墜。非比西
T1970_.47.0276a18: 方易修無墜也。智者又云。有見釋迦佛而不
T1970_.47.0276a19: 得道者。若修西方見阿彌陀佛。無不得道。則
T1970_.47.0276a20: 釋迦佛與阿彌陀佛。其願力功徳威神小大
T1970_.47.0276a21: 固不同矣。故大慈菩薩云。十方三世佛阿彌
T1970_.47.0276a22: 陀第一。念其名號。消一切罪。遂生淨土。宜哉
T1970_.47.0276a23: 法華尼後身作官妓
T1970_.47.0276a24: 歐陽永叔知頴州。一官妓口氣作蓮華香。有
T1970_.47.0276a25: 僧知宿命言。此妓前世爲尼。誦法華經三十
T1970_.47.0276a26: 年。一念之差遂至於此。問妓云。曾讀法華否。
T1970_.47.0276a27: 答曰。失身於此。何暇誦經。與以法華。則讀誦
T1970_.47.0276a28: 如流。與之他經。則不能讀。以此知僧言可信
T1970_.47.0276a29: 矣。使此尼知西方法門。則上品上生可也。不
T1970_.47.0276b01: 知而墜墮於妓。可不哀哉。以此知。能用西方
T1970_.47.0276b02: 法門教人者。其濟拔之功大矣。福報豈易量
T1970_.47.0276b03: 哉
T1970_.47.0276b04: 十二縁圖
T1970_.47.0276b05:
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T1970_.47.0276b17: 三界六道輪迴圖
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T1970_.47.0276c01: 無明謂暗昧眞性。行謂動作。識謂魂識
T1970_.47.0276c03: 名謂受想行識。色謂色身。六入謂六根
T1970_.47.0276c04: 化自在天。皆名欲界
T1970_.47.0276c05: 觸謂觸六根者。因暗昧眞性故。不能寂
T1970_.47.0276c06: 以有情欲也。上有色
T1970_.47.0276c07: 然不動。乃生魂識。因有名色。遂有六入
T1970_.47.0276c08: 界。止有色身無男女
T1970_.47.0276c09: 因六入故有觸。因觸故受。因受故愛。因
T1970_.47.0276c10: 之形。又上有無色界
T1970_.47.0276c11: 愛故取。因取故常有。之因此復受生。因
T1970_.47.0276c12: 亦無色身。止有魂識
T1970_.47.0276c13: 生故有老死相牽。縁不斷故名十二縁
T1970_.47.0276c14: 如鬼神。此總名三界
T1970_.47.0276c15: 觀此豈可迷於他塗而不修西方
T1970_.47.0276c17:
T1970_.47.0276c18:
T1970_.47.0276c19:
T1970_.47.0276c20:龍舒増廣淨土文卷第八
T1970_.47.0276c21: 國學進士王日休譔
T1970_.47.0276c22: 極樂世界雖去此百萬世界。論其迹則不
T1970_.47.0276c23: 勝其遠。然佛之慧性含虚空世界。故無所
T1970_.47.0276c24: 不在。是以一切衆生擧意動歩。皆在佛之
T1970_.47.0276c25: 性中。至心懇切。無不應驗。故此卷叙現世
T1970_.47.0276c26: 感應
T1970_.47.0276c27: 觀音感應記云。饒州軍典鄭隣死至陰府。以
T1970_.47.0276c28: 誤追來放還。閻羅王告云。汝還人間。勉力爲
T1970_.47.0276c29: 善。汝見人殺生。但念阿彌陀佛與觀世音菩
T1970_.47.0277a01: 薩。彼得受生。汝亦得福。由此推之。足以見念
T1970_.47.0277a02: 阿彌陀佛。誠可薦拔亡者。可増延福壽。不特
T1970_.47.0277a03: 身後生西方而已
T1970_.47.0277a04: 陳企念佛却鬼
T1970_.47.0277a05: 予同郡望江陳企嘗妄殺人。後見鬼現。企畏
T1970_.47.0277a06: 懼。急念阿彌陀佛。鬼不敢近。企念佛不已。鬼
T1970_.47.0277a07: 遂不現。後常念佛。臨終坐化。後半年附本家
T1970_.47.0277a08: 孫女名妙光云。我因念阿彌陀佛。已生極樂
T1970_.47.0277a09: 世界。擧動言語一如平生。親戚相知皆來看。
T1970_.47.0277a10: 至兩三日家人云。惜乎爾在生時。不曾傳得
T1970_.47.0277a11: 喜神供養。企遂現。儼然如平生。唯面帶少顏。
T1970_.47.0277a12: 蓋西方長生不老。其頭如佛之螺髻。蓋成佛
T1970_.47.0277a13: 漸也。望江土人周憲叔爲予言之
T1970_.47.0277a14: 鄒賓王念佛夢覺
T1970_.47.0277a15: 予嘗勸鎭江士人鄒賓王。以西方説。且言。若
T1970_.47.0277a16: 無間暇。但早晨合掌。向西念南謨阿彌陀佛
T1970_.47.0277a17: 十遍亦得。賓王信之。其夜遂夢。與一士人同
T1970_.47.0277a18: 赴法正。恐懼間遂念阿彌陀佛至十聲乃覺。
T1970_.47.0277a19: 豈非佛以此堅其信心乎
T1970_.47.0277a20: 張繼祖念佛薦亡
T1970_.47.0277a21: 予嘗與鎭江士人張繼祖。言西方事。繼祖信
T1970_.47.0277a22: 之。其乳母死多。爲念阿彌陀佛追薦。一夜夢
T1970_.47.0277a23: 其乳母。借背子衣之來謝繼祖而別去。此念
T1970_.47.0277a24: 佛追薦之效也
T1970_.47.0277a25: 劉慧仲念佛安寢
T1970_.47.0277a26: 予舊相識劉仲慧湖州長興人。以夜夢多恐
T1970_.47.0277a27: 懼。予勸以念阿彌陀佛。慧仲至誠聲念一百
T1970_.47.0277a28: 八遍。當夜遂安寢。次日如前念誦。自此皆得
T1970_.47.0277a29: 安寢。以此見佛力廣大無所不可。此予序所
T1970_.47.0277b01: 謂安靜形神者也
T1970_.47.0277b02: 阮嫂念佛眼明
T1970_.47.0277b03: 予同郡懷寧縣營田莊有阮念三。嫂患兩目
T1970_.47.0277b04: 將盲。常念阿彌陀佛。遂得開眼。此予親見
T1970_.47.0277b05: 之
T1970_.47.0277b06: 閻羅王勸婆念佛
T1970_.47.0277b07: 鎭江金壇縣株林村蒋婆年七十許。死至陰
T1970_.47.0277b08: 府。命未盡。當還。閻羅王問云。汝能念經否。
T1970_.47.0277b09: 對云。不能。王云。汝不能念經。但念阿彌陀
T1970_.47.0277b10: 佛。既放還。蒋婆謂。閻羅王教我念佛。更無可
T1970_.47.0277b11: 疑。故常念此佛名。近百二十歳方終。其生淨
T1970_.47.0277b12: 土必可必矣。豈非以其念佛而又延壽乎。何
T1970_.47.0277b13: 其壽之多也。金壇士人弱延芝爲予言之
T1970_.47.0277b14: 邵安撫念佛脱難
T1970_.47.0277b15: 晋江邵彪字希文。爲士人時。夢至一官府。人
T1970_.47.0277b16: 皆稱安撫。彪自喜曰。豈非予及第後作安撫
T1970_.47.0277b17: 乎。行至前見一官員。問云。汝知汝未及第因
T1970_.47.0277b18: 否。對云。不知。令引彪去看。見一大
煮蛤
T1970_.47.0277b19: 蜊。見彪乃作人聲叫彪姓名。彪遂念阿彌陀
T1970_.47.0277b20: 佛。方念一聲。蛤蜊皆變作黄雀飛去。彪後果
T1970_.47.0277b21: 及第至安撫使。以此見。殺生阻人前程。不可
T1970_.47.0277b22: 不戒。又見佛力廣大。不可不敬。官職自有定
T1970_.47.0277b23: 分。不可苟求
T1970_.47.0277b24: 念佛風疾不作
T1970_.47.0277b25: 予近附舟至鎭江。閘中
水不能行。乃於金
T1970_.47.0277b26: 山借四經。即阿彌陀經也。欲校勘刊板廣傳。
T1970_.47.0277b27: 擧筆之時。右手有風。其指自掉。寫字不便。予
T1970_.47.0277b28: 乃擧指。念阿彌陀佛與觀世音菩薩數聲。祷
T1970_.47.0277b29: 告乞除風疾以成就寫此經。祷畢指遂不掉。
T1970_.47.0277c01: 以至終帙無恙。以此見佛。與菩薩只在目前。
T1970_.47.0277c02: 但人信心不至耳
T1970_.47.0277c03: 夢中念佛脱恐懼
T1970_.47.0277c04: 予於夢寐中有恐懼。時念阿彌陀佛與觀世
T1970_.47.0277c05: 音菩薩。未嘗不即安穩。或即覺惺。足以見佛
T1970_.47.0277c06: 與菩薩。威神之速如此。但辨信心。效無不應
T1970_.47.0277c07: 念佛屋不壓死
T1970_.47.0277c08: 有一老婦雙瞽。令小兒牽行。常念阿彌陀佛。
T1970_.47.0277c09: 一日息於舊屋之下。屋忽傾倒。小兒走去。老
T1970_.47.0277c10: 婦在下。乃有二木相拄護於老婦之上。得不
T1970_.47.0277c11: 壓死。此念佛之效也。妙定居士爲予言之
T1970_.47.0277c12: 念佛痁疾遂愈
T1970_.47.0277c13: 有官員李子清。寄居秀州。頗好道家。嘗從學
T1970_.47.0277c14: 於予。前年久苦痁疾。予告之云。但恐子清不
T1970_.47.0277c15: 信。若信之必效。予乃授以一方。令臨發時專
T1970_.47.0277c16: 念阿彌陀佛而服此藥。子清從之。其日遂愈
T1970_.47.0277c17: 八分。次日復如是遂全愈。子清由是篤信佛
T1970_.47.0277c18: 理。常以淨土文置於袖中
T1970_.47.0277c19: 念佛痼疾皆愈
T1970_.47.0277c20: 梁氏女兩目倶盲。念阿彌陀佛三年。繋念不
T1970_.47.0277c21: 絶。雙目開明。又馮氏夫人亦念佛。久病遂愈。
T1970_.47.0277c22: 見第五卷
T1970_.47.0277c23: 繍佛舍利迸出
T1970_.47.0277c24: 贛州廉中大夫恭人繍丈六身阿彌陀佛。繍
T1970_.47.0277c25: 方及半。舍利迸出。其親戚鄭逢原爲予言之
T1970_.47.0277c26: 佛像常有舍利
T1970_.47.0277c27: 眞州鍾離少師宅。自任氏夫人修西方。雕阿
T1970_.47.0277c28: 彌陀佛像長四寸八分。龕飾甚嚴。常頂載行
T1970_.47.0277c29: 道。其像眉間常迸出舍利。大如黍米光彩照
T1970_.47.0278a01: 人出寶珠集
T1970_.47.0278a02: 夢佛遂得聰辯
T1970_.47.0278a03: 隋慧思禪師因夢阿彌陀佛與之説法。其後
T1970_.47.0278a04: 聰辯過人。祥瑞不一。出往生傳
T1970_.47.0278a05: 念佛治病得愈
T1970_.47.0278a06: 近年秀州一僧常念阿彌陀佛。爲人治病。有
T1970_.47.0278a07: 病者請。往常得痊愈。秀州人皆能言之
T1970_.47.0278a08: 念佛孫兒免難
T1970_.47.0278a09: 予郷村落間有一老人。毎有事。必合掌至額。
T1970_.47.0278a10: 念阿彌陀佛。其孫兒方二三歳。因隨母至田
T1970_.47.0278a11: 野。忽失之。老人尋訪不見。後數日人告之云。
T1970_.47.0278a12: 在溪外。果尋得之。見足跡。遍於灘上。其溪甚
T1970_.47.0278a13: 深。不知此兒何縁過。彼又久而無恙。人以爲
T1970_.47.0278a14: 其祖至誠阿彌陀佛所感也
T1970_.47.0278a16:
T1970_.47.0278a17:
T1970_.47.0278a18:
T1970_.47.0278a19:龍舒増廣淨土文卷第九
T1970_.47.0278a20: 國學進士王日休譔
T1970_.47.0278a21: 十六觀經云。上品上生者。讀誦大乘經典。
T1970_.47.0278a22: 解第一義。然則修上品者佛之深旨不可
T1970_.47.0278a23: 不知。今淺者尚不能知。況其深乎。故此卷
T1970_.47.0278a24: 自淺及深切於日用者皆載焉。名曰助修
T1970_.47.0278a25: 上品
T1970_.47.0278a26: 習説
T1970_.47.0278a27: 孔子化三千之徒。其要旨不出一部論語。而
T1970_.47.0278a28: 首以學而時習之一句。則此一句之義豈不
T1970_.47.0278a29: 爲急先務哉。蓋學者學其爲君子爲聖人。習
T1970_.47.0278b01: 者如習射習儀之習。學君子聖人者不可驟
T1970_.47.0278b02: 爾而至。故必以時而漸習之。若學寛大。則於
T1970_.47.0278b03: 褊隘時習之。若學温和。則於忿怒時習之。若
T1970_.47.0278b04: 學恭敬。則於傲慢時習之。若學良善。則於狼
T1970_.47.0278b05: 戻時習之。若學辭讓。則於忿爭時習之。若
T1970_.47.0278b06: 學勤敏。則於懈怠時習之。然則所謂時習者。
T1970_.47.0278b07: 當其事之時而習則不虚習矣。其習必成。成
T1970_.47.0278b08: 則自有可喜。故曰不亦悦乎。能悟此理。則盡
T1970_.47.0278b09: 論語中所言之善皆可以盡。是知。以此一句
T1970_.47.0278b10: 冠于一書之首者深有意也。修西方而進乎
T1970_.47.0278b11: 道者尤貴乎習。故此不可不知
T1970_.47.0278b12: 葛守利人説
T1970_.47.0278b13: 大觀間一官員買靴於京師市中。見一靴甚
T1970_.47.0278b14: 大。乃其父送葬者。問其所得之由。答云。一官
T1970_.47.0278b15: 員携來修整。問何時來取。遂往候之。果見其
T1970_.47.0278b16: 父下馬留錢取靴。其子拜。不顧復乘馬去。其
T1970_.47.0278b17: 子追隨二三里許將不及。乃呼曰。我與父生
T1970_.47.0278b18: 爲父子。何無一言以教我。其父曰。學葛繁。
T1970_.47.0278b19: 問。葛何人。曰。世間人。遂訪問所在。其時爲
T1970_.47.0278b20: 鎭江大守。乃往見之言其故。且問。葛何以見
T1970_.47.0278b21: 重於幽冥如此。答曰。予始者日行一利人事。
T1970_.47.0278b22: 其次行二事。又其次行三事。或至十事。于今
T1970_.47.0278b23: 四十年。未嘗一日廢。問。何以利人。葛指坐間
T1970_.47.0278b24: 脚踏子云。若此物置之不正。則蹙人足。予爲
T1970_.47.0278b25: 正之。亦利人事也。又若人渇。予能飮以一盃
T1970_.47.0278b26: 水。亦利人事。惟隨事而利之。上自郷相下至
T1970_.47.0278b27: 乞丐。皆可以行。唯在乎人而不廢耳。其子拜
T1970_.47.0278b28: 而退。葛後以高壽坐化而去。觀此則利人之
T1970_.47.0278b29: 事不可不勉。害人之事豈可爲哉。所謂愛人
T1970_.47.0278c01: 利物之謂仁者。葛得之矣。葛兼修淨業。以是
T1970_.47.0278c02: 迴向。後有僧神遊淨土。見葛在焉
T1970_.47.0278c03: 施報説
T1970_.47.0278c04: 儒家言施報。佛家布施果報其實一也。佛言。
T1970_.47.0278c05: 欲得穀食。當勤耕種。欲得智慧。當勤學問。欲
T1970_.47.0278c06: 得長壽。當勤戒殺。欲得富貴。當勤布施。有四。
T1970_.47.0278c07: 一曰財施。二曰法施。三曰無畏施。四曰心施。
T1970_.47.0278c08: 財施者。以財惠人。法施者。以善道教人。無畏
T1970_.47.0278c09: 施者。謂人及衆生當恐懼時。吾安慰之使無
T1970_.47.0278c10: 畏。或教以脱離恐懼。使之無畏。心施者。力雖
T1970_.47.0278c11: 不能濟物。常存濟物之心。佛以孝養父母亦
T1970_.47.0278c12: 爲布施。是凡施於外者皆爲布施。故爲下而
T1970_.47.0278c13: 忠勤事上。爲長而仁慈安衆。爲師而謹於教
T1970_.47.0278c14: 導。爲友而誠於琢磨。一言一話之間必期有
T1970_.47.0278c15: 益。一動一止之際必欲無傷。種種方便利物。
T1970_.47.0278c16: 勿使有所損害。皆布施也。所爲如此。存心又
T1970_.47.0278c17: 如此。後世豈得不獲富貴之報。古語云。人
T1970_.47.0278c18: 人知道有來年。家家盡種來年穀。人人知道
T1970_.47.0278c19: 有來生。何不修取來生福。是今生所受之福
T1970_.47.0278c20: 乃前世所修者。猶今歳所食之穀乃前歳所
T1970_.47.0278c21: 種者。人不能朝種穀而暮食。猶不能旋修福
T1970_.47.0278c22: 而即受。所以穀必半歳。福必隔世也。孔子
T1970_.47.0278c23: 謂。貨惡其棄於地。不必藏於己。力惡其不出
T1970_.47.0278c24: 於身。不必爲己。老子謂。既以爲人。己愈有。
T1970_.47.0278c25: 既以與人。己愈多。皆布施之謂。曾子謂。出乎
T1970_.47.0278c26: 爾者反乎爾。老子云。天道好還。皆果報之謂。
T1970_.47.0278c27: 是儒道二教皆言施報。但不言隔世爾。所謂
T1970_.47.0278c28: 愛人者人常愛之。敬人者人常敬之。災人者
T1970_.47.0278c29: 人必反災之。皆現世之施報也。知是以修淨
T1970_.47.0279a01: 土滋培善根多矣
T1970_.47.0279a02: 至人延年説
T1970_.47.0279a03: 予嘗聞。至人云。人生衣食財祿陰司皆有定
T1970_.47.0279a04: 數。若儉約不貪則可延壽。奢侈過求受盡則
T1970_.47.0279a05: 終。譬如人有錢一千。日用一百則可十日。日
T1970_.47.0279a06: 用五十可二十日。若恣縱貪侈立見敗亡。則
T1970_.47.0279a07: 若一千之數一日用盡。可不畏哉。易稱。天地
T1970_.47.0279a08: 之數五十有五。所以成變化而行鬼神。是天
T1970_.47.0279a09: 地之大變化之妙鬼神之粤。猶不乖於數。況
T1970_.47.0279a10: 於人乎。或謂。人有廉儉而命促貪侈而壽長
T1970_.47.0279a11: 者何也。廉儉而命促者當生之數少也。若更
T1970_.47.0279a12: 貪侈則愈促矣。貪侈而壽長者當生之數多
T1970_.47.0279a13: 也。若更廉儉則愈長矣。且天地於人無私。何
T1970_.47.0279a14: 謂當生之數有多少乎。此皆前世所爲耳。故
T1970_.47.0279a15: 曰。要知前世因。今生受者是。唯現世多爲吉
T1970_.47.0279a16: 善則増福壽。故曰。神之聽之介爾景福。現世
T1970_.47.0279a17: 多爲罪惡則減福壽。故曰。多行不義必自斃。
T1970_.47.0279a18: 且修淨土者。固不在福壽之多。然損福壽之
T1970_.47.0279a19: 事則是薄徳耳。豈可不戒哉。増福壽之事則
T1970_.47.0279a20: 是厚徳耳。豈可不勉哉
T1970_.47.0279a21: 食肉説
T1970_.47.0279a22: 佛告大慧菩薩云。有無量因縁。不應食肉。我
T1970_.47.0279a23: 今爲汝略説。謂一切衆生從本以來。展轉因
T1970_.47.0279a24: 縁常爲六親以親想。故不應食肉。不淨氣分
T1970_.47.0279a25: 所生長。故不應食肉。衆生聞氣悉皆恐怖。故
T1970_.47.0279a26: 不應食肉。令修行者不慈殺。故不應食肉。凡
T1970_.47.0279a27: 愚所嗜臭穢不淨無善名稱。故不應食肉。令
T1970_.47.0279a28: 諸呪術不成就。故不應食肉。以殺生者見形
T1970_.47.0279a29: 起識深味著。故不應食肉。彼食肉者諸天所
T1970_.47.0279b01: 棄。故不應食肉。令口氣臭。故不應食肉。多惡
T1970_.47.0279b02: 夢。故不應食肉。空閑林中虎狼聞香。故不應
T1970_.47.0279b03: 食肉。令人飮食無節量。故不應食肉。令修行
T1970_.47.0279b04: 者不生厭離。不應食肉。我常説言。凡所飮食。
T1970_.47.0279b05: 作食子肉想。作服藥想。不應食肉。聽食肉者。
T1970_.47.0279b06: 無有是處。大慧。凡諸殺者。爲財利故殺生
T1970_.47.0279b07: 屠販。彼諸愚癡食肉衆生。以錢爲網而捕諸
T1970_.47.0279b08: 肉。彼殺生者。若以財物。若以釣網。取彼空行
T1970_.47.0279b09: 水陸衆生。種種殺害。屠販求利。大慧。亦無不
T1970_.47.0279b10: 教不求不想而有魚肉。以是義故不應食肉。
T1970_.47.0279b11: 佛復説偈略云。爲利殺衆生。以財網諸肉。二
T1970_.47.0279b12: 倶是惡業。死墮叫呼獄。若無教想求。則無三
T1970_.47.0279b13: 淨肉。彼非無因有。是故不應食。酒肉葱韮蒜。
T1970_.47.0279b14: 悉爲聖道障。食肉無慈悲。永背正解脱。及
T1970_.47.0279b15: 違聖表相。是故不應食。衆生肉本非所食之
T1970_.47.0279b16: 物。以耳聞目見慣熟。不知其非。如能斷肉。固
T1970_.47.0279b17: 爲上也。如不能斷。且食三淨肉而減省食。若
T1970_.47.0279b18: 兼味且去其一。如兩飡皆肉。且一飡以素。人
T1970_.47.0279b19: 生祿料有數。若此自可延壽。如早晨食素。其
T1970_.47.0279b20: 利甚多。一省業縁。二可清淨。三不妨善業。四
T1970_.47.0279b21: 至晩食葷時。不至厭此而欲彼。如此自可延
T1970_.47.0279b22: 壽。若以食素爲難。宜以食葷之費爲素食。則
T1970_.47.0279b23: 易行而可持久。若縱口腹之欲。亦無了期。語
T1970_.47.0279b24: 曰。世上欲無刀兵劫。須是衆生不食肉。斯言
T1970_.47.0279b25: 可不畏哉。不免食三淨肉者。次日可爲所食
T1970_.47.0279b26: 之肉衆生。念西方四聖號并眞言。以資薦往
T1970_.47.0279b27: 生。庶幾可釋寃滅罪。據閻羅王告鄭隣之言。
T1970_.47.0279b28: 則至誠念四聖號以追薦者。必得往生。詳載
T1970_.47.0279b29: 在第八卷。三淨肉。不見殺。不聞殺。不疑爲己
T1970_.47.0279c01: 殺。及自死。鳥殘。爲五淨肉
T1970_.47.0279c02: 戒殺盜婬説
T1970_.47.0279c03: 楞嚴經佛謂。想愛女色。心結不離。故有婬慾。
T1970_.47.0279c04: 則諸世間父母子孫相生不絶。是等則以欲
T1970_.47.0279c05: 貪爲本。貪愛血味。心滋不止故。有食肉則諸
T1970_.47.0279c06: 世間卵化濕胎隨力強弱遞相呑食。是等則
T1970_.47.0279c07: 以殺貪爲本。以人養羊。羊死爲人。人死爲
T1970_.47.0279c08: 羊。食餘衆生亦復如是。死死生生互來相噉。
T1970_.47.0279c09: 惡業倶生窮未來際。若此則以盜貪爲本。汝
T1970_.47.0279c10: 負我命。我還汝債。以是因縁。經百千劫常在
T1970_.47.0279c11: 生死。汝愛我心。我憐汝色。以是因縁。經百千
T1970_.47.0279c12: 劫常在纒縛。此殺盜婬三者爲之根本。以是
T1970_.47.0279c13: 因縁。惡業果報相續不已。如西方淨土。受清
T1970_.47.0279c14: 淨身。不因婬欲而生。食清淨食。不因殺害而
T1970_.47.0279c15: 得友清淨人。不因染著而交。是皆脱去此等。
T1970_.47.0279c16: 然修上品者此等亦不可不知
T1970_.47.0279c17: 飮食男女説
T1970_.47.0279c18: 飮食男女人之大欲存焉。制之若無。斯爲聖
T1970_.47.0279c19: 人。節而不縱。可爲賢人。縱而不節。可爲下
T1970_.47.0279c20: 愚。蓋此二者皆造業之所。殺生以資口腹。非
T1970_.47.0279c21: 造罪而何。婬慾以喪天眞。非造罪而何。況二
T1970_.47.0279c22: 者更相助發。因美飮食則血氣盛。血氣盛則
T1970_.47.0279c23: 婬慾多。婬慾多則反損血氣。血氣損則又頼
T1970_.47.0279c24: 飮食以滋補。是二者更相造罪也。若欲省口
T1970_.47.0279c25: 腹。必先節婬慾。若能節婬慾。即可省口腹。此
T1970_.47.0279c26: 乃安身延年之道。若能節而絶之。則麁糲亦
T1970_.47.0279c27: 自美矣。若縱之則人生受用之數有限。限盡
T1970_.47.0279c28: 則早終也。慈覺禪師云。飮食於人日月長。精
T1970_.47.0279c29: 麁隨分塞飢瘡。纔過三寸成何物。不用將心
T1970_.47.0280a01: 細校量。若能如是思省。自可省口腹矣。務實
T1970_.47.0280a02: 野夫云。皮包骨肉并尿糞。強作嬌嬈誑惑人。
T1970_.47.0280a03: 千古英雄皆坐此。百年同作一坑塵。若能如
T1970_.47.0280a04: 是思省。自可省婬慾矣。果了得此二者在生
T1970_.47.0280a05: 何由有疾病夭折。身後何由有地獄畜生。雖
T1970_.47.0280a06: 不免此。而修淨土亦脱去輪迴。然修上品者
T1970_.47.0280a07: 不可不戒此
T1970_.47.0280a08: 貪折前程説
T1970_.47.0280a09: 有官員二人。求夢於京師二相廟中。以問前
T1970_.47.0280a10: 程。其夜一人夢見有人持簿一扇。掲開版云。
T1970_.47.0280a11: 此汝同來之官人前程也。視之。乃自小官排
T1970_.47.0280a12: 至宰相。仍有句之者。其官員問云。句之者何
T1970_.47.0280a13: 也。持簿者答云。此官人愛財。世間不義取一
T1970_.47.0280a14: 頃。此間句一頃。若急改過。尚可作監司。其人
T1970_.47.0280a15: 聞之。更不敢妄取財。其後果至監司。又何仙
T1970_.47.0280a16: 姑在世間。有一主簿。家忽有天書降。爲不識
T1970_.47.0280a17: 字畫。乃往見仙姑問之。仙姑設香案。拜而後
T1970_.47.0280a18: 看。看畢微笑。主簿云。持來拜問。何故乃笑。
T1970_.47.0280a19: 仙姑云。天書言。主簿受金十兩。折祿五年。以
T1970_.47.0280a20: 此觀之。不義之財誠可畏也。移是心於淨土。
T1970_.47.0280a21: 其熟善縁多矣
T1970_.47.0280a22: 福慧説
T1970_.47.0280a23: 人不可不兼修福慧。種種利物。常行方便。作
T1970_.47.0280a24: 一切善。戒一切惡。所謂修福也。知因果識罪
T1970_.47.0280a25: 福。觀釋氏書内明性理。觀儒家書外明世道。
T1970_.47.0280a26: 所謂修慧也。修福得富貴。修慧得明了。修慧
T1970_.47.0280a27: 不修福。明了而窮困。修福不修慧。富貴而愚
T1970_.47.0280a28: 癡。福慧若兼修。富貴而明了。二者皆不修。愚
T1970_.47.0280a29: 癡而窮困。佛以福慧兼修故謂之兩足尊。謂
T1970_.47.0280b01: 福慧兩足也。昔有二人同修行。一人專修福。
T1970_.47.0280b02: 一人專修慧。經數世後。專修福者因受福而
T1970_.47.0280b03: 作惡墮於象中。以有餘福。人乘之以戰。有勝
T1970_.47.0280b04: 敵之功。國王賜以瓔珞。其專修慧者得阿羅
T1970_.47.0280b05: 漢果。以不曾修福故。爲僧而乞食。多不得
T1970_.47.0280b06: 之。故偈云。修福不修慧。象身掛瓔珞。修慧不
T1970_.47.0280b07: 修福。羅漢應供薄。此福慧所以不可不兼修
T1970_.47.0280b08: 也。必不得已。寧使慧勝於福。莫令福勝於慧。
T1970_.47.0280b09: 若慧勝於福。則知罪福而戒愼。故無墜墮。若
T1970_.47.0280b10: 福勝於慧。則因受福而作惡。故有墜墮。楞伽
T1970_.47.0280b11: 經云。受現在樂種未來苦是也。偈云。兼修福
T1970_.47.0280b12: 與慧。又復念阿彌。九品蓮花裏。第一更何疑。
T1970_.47.0280b13: 齋戒明了人修者必上品上生故也。又偈云。
T1970_.47.0280b14: 雖修福與慧。不知念阿彌。未得阿羅漢。輪迴
T1970_.47.0280b15: 無了時。在此世界修行得阿羅漢果。方脱輪
T1970_.47.0280b16: 迴故也
T1970_.47.0280b17: 習慈説
T1970_.47.0280b18: 觀世音菩薩謂。萬善皆生於慈。老子言三寶。
T1970_.47.0280b19: 以慈爲首。儒家言五常。先之以仁。其意皆同。
T1970_.47.0280b20: 人有多嗔怒者。蓋不思此意。未言害物造業。
T1970_.47.0280b21: 先自損氣傷和人若能到慈仁之境。方知嗔
T1970_.47.0280b22: 怒不佳。當其在嗔怒中。則不自知其苦。正如
T1970_.47.0280b23: 行荊棘中趍一大厦安居之所也。方其矯宿
T1970_.47.0280b24: 性之嗔怒。如行荊棘中。及習成慈仁。則如入
T1970_.47.0280b25: 大厦安居矣。此不可以言盡。但當嗔怒時。習
T1970_.47.0280b26: 之久久自有可喜。釋道二教固已戒嗔。儒家
T1970_.47.0280b27: 亦然。桓魋欲害孔子。孔子曷嘗嗔乎。臧倉毀
T1970_.47.0280b28: 隔孟子。孟子曷嘗嗔乎。韓信不報胯下之辱。
T1970_.47.0280b29: 安國不怨溺灰之言。此皆爲可師法。況凡待
T1970_.47.0280c01: 貧下御僕妾詆忤己者。易致嗔怒。尤當戒謹。
T1970_.47.0280c02: 蓋彼亦人也。但以薄福而事我。豈可恣其情
T1970_.47.0280c03: 性而造惡業哉。究而言之。慈和者於自己大
T1970_.47.0280c04: 得便宜。藏經云。今生見歡喜者。前世見人歡
T1970_.47.0280c05: 喜故。此慈和之所致也。修淨土者烏可不以
T1970_.47.0280c06: 是爲心哉。如一切衆生爲大罪惡。亦勿生嗔
T1970_.47.0280c07: 以汚吾清冷之心。念彼以愚癡故爾。使有智
T1970_.47.0280c08: 慧。必不爲此。當生憐憫其愚癡之心。故曾子
T1970_.47.0280c09: 曰。如得其情。則哀矜而勿喜。如是以修淨土。
T1970_.47.0280c10: 其圓熟善根甚矣
T1970_.47.0280c11: 爲君子説
T1970_.47.0280c12: 人皆可以爲君子。而不肯爲君子。不須爲小
T1970_.47.0280c13: 人。而必欲爲小人。若誠信恭敬。若温和方正。
T1970_.47.0280c14: 若推賢揚善。若隨宜利物。凡此之類皆君子
T1970_.47.0280c15: 之事也。爲之亦不難者。人不肯爲何哉。若欺
T1970_.47.0280c16: 詐傲慢。若麁暴諂曲。若説短揚惡。若縱意害
T1970_.47.0280c17: 物。凡此之類皆小人之事也。爲之又何利益。
T1970_.47.0280c18: 人必爲之何哉。爲君子則人喜之。神祐之。禍
T1970_.47.0280c19: 患不生。福祿可永。所得多矣。雖有時而失命
T1970_.47.0280c20: 也。非因君子而失。使不爲君子亦失矣。命有
T1970_.47.0280c21: 定分故也。爲小人則人怨之。神怒之。禍患將
T1970_.47.0280c22: 至。福壽以促。所失多矣。雖有時而得命也。非
T1970_.47.0280c23: 因爲小人而得。使不爲小人亦得矣。命有定
T1970_.47.0280c24: 分故也。孔子謂。不知命無以爲君子。小人不
T1970_.47.0280c25: 知天命。又謂。得之不得曰有命。能審此理。所
T1970_.47.0280c26: 謂君子羸得爲君子。小人枉了爲小人。如是
T1970_.47.0280c27: 以修淨土。必不在下品下矣
T1970_.47.0280c28: 爲聖爲佛説
T1970_.47.0280c29: 子嘗謂。孔子所以爲聖人。固非一端。然其要
T1970_.47.0281a01: 在於三人行必有我師焉。惡者亦爲師。何適
T1970_.47.0281a02: 而非師乎。見識如是。烏得不爲聖人。又嘗謂。
T1970_.47.0281a03: 釋迦佛所以爲佛者。固非一端。然其要在於
T1970_.47.0281a04: 山中修行時。國王出獵問獸所在。若實告之
T1970_.47.0281a05: 則害獸。不實告之則妄語。沈吟未對。國王怒
T1970_.47.0281a06: 斫去一臂。又問。亦沈吟未對。又斫去一臂。乃
T1970_.47.0281a07: 發願云。我作佛時。先度此人。不使天下人傚
T1970_.47.0281a08: 彼爲惡。存心如是。烏得不爲佛。後出世爲佛。
T1970_.47.0281a09: 先度憍陳如者。乃當時國王也。若如是以修
T1970_.47.0281a10: 淨土。立與諸大菩薩等矣
T1970_.47.0281a11: 阿羅漢説
T1970_.47.0281a12: 佛言。阿羅漢雖能受天人供。而福及人也劣。
T1970_.47.0281a13: 假使有人。百年供養四天下阿羅漢。不如發
T1970_.47.0281a14: 菩薩心一日供養佛。蓋佛自無量劫來救度
T1970_.47.0281a15: 衆生。無非得福。而福利人也勝。阿羅漢了生
T1970_.47.0281a16: 死。遂入涅槃獨善其身。故福及人劣矣。佛又
T1970_.47.0281a17: 言。若人有福。曾供養佛。亦勿謂。供佛乃身後
T1970_.47.0281a18: 事。近年秀州一僧專念阿彌陀佛。爲人祷病
T1970_.47.0281a19: 即得痊愈。豈可謂佛不利於生前。既可祷病
T1970_.47.0281a20: 則亦可祈福。但恐信心不至耳。若修淨土期
T1970_.47.0281a21: 於復來化度者。尤不可無福。故此不可不知
T1970_.47.0281a22: 楞伽經説
T1970_.47.0281a23: 楞伽經説。淵源理致除一切妄想。此一經有
T1970_.47.0281a24: 三譯。其十卷者太繁。四卷雖達磨發揚東彼
T1970_.47.0281a25: 所書。譯得大晦。難讀難曉。唯七卷者分明。修
T1970_.47.0281a26: 淨土欲上品上生者。須讀誦大乘經典解第
T1970_.47.0281a27: 一義。故此不可不知在四字號
T1970_.47.0281a28: 二天人説
T1970_.47.0281a29: 華嚴經云。人生有二天人隨人。一名同生。二
T1970_.47.0281b01: 名同名。天人常見人。人不見天人。此二天人
T1970_.47.0281b02: 豈非善惡二部童子之徒歟。人之擧意發言
T1970_.47.0281b03: 動歩常念此二天人。見人而能無愧。如此修
T1970_.47.0281b04: 淨土。則必上品上生。或曰。一人尚有二天人。
T1970_.47.0281b05: 何二天之多也。曰。一月普現一切水。豈必月
T1970_.47.0281b06: 之多哉
T1970_.47.0281b07: 小因果説
T1970_.47.0281b08: 有修橋人。有毀橋人。此天堂地獄之小因也。
T1970_.47.0281b09: 有坐轎人。有荷轎人。此天堂地獄之小果也。
T1970_.47.0281b10: 觸類長之皆可見矣。常如是存心以修淨土。
T1970_.47.0281b11: 上品往生復何疑哉
T1970_.47.0281b13:
T1970_.47.0281b14:
T1970_.47.0281b15:
T1970_.47.0281b16:龍舒増廣淨土文卷第十
T1970_.47.0281b17: 國學進士王日休譔
T1970_.47.0281b18: 造至深之理者雖居濁世。與淨土何以異
T1970_.47.0281b19: 哉。故此卷載至深之理名淨濁如一。然亦
T1970_.47.0281b20: 不可恃此而不修淨土之業。恐易渉於空
T1970_.47.0281b21: 談。又若參禪者之弊故也
T1970_.47.0281b22: 情説
T1970_.47.0281b23: 喜怒好惡嗜慾皆情也。養情爲惡。縱情爲賊。
T1970_.47.0281b24: 折情爲善。滅情爲聖。甘其飮食。美其衣服。大
T1970_.47.0281b25: 其居處。若此之類是謂養情。飮食若流。衣服
T1970_.47.0281b26: 盡飾。居處無厭。若此之類是謂縱情。犯之不
T1970_.47.0281b27: 校。觸之不怒。傷之不怨。是謂折情。犯之觸之
T1970_.47.0281b28: 傷之。如空反生憐憫愚癡之心是謂滅情。悟
T1970_.47.0281b29: 此理則心地常淨。如在淨土矣
T1970_.47.0281c01: 即是空説
T1970_.47.0281c02: 佛言。受即是空。受謂受苦受樂及一切受用
T1970_.47.0281c03: 也。如食列數味。放箸即空。出多騶從既到即
T1970_.47.0281c04: 空。終日遊觀。既歸即空。又如爲善。事既畢。
T1970_.47.0281c05: 其勤勞即空。而善業倶在。爲惡。事既畢。其快
T1970_.47.0281c06: 意即空。而惡業倶在。若深悟此理。則食可菲
T1970_.47.0281c07: 薄。無過用殺害之寃債。出可隨分。無勞心苦
T1970_.47.0281c08: 人之煩惱。遊觀可息。無放蕩廢事之愆尤。善
T1970_.47.0281c09: 根可勉爲。無懈怠因循之失。惡可力戒。無
T1970_.47.0281c10: 恣縱怨讐之罪。予喜得此理。故欲與人共之
T1970_.47.0281c12: 六根説
T1970_.47.0281c13: 千般裝點只爲半寸之眼。百種音樂只爲一
T1970_.47.0281c14: 豆之耳。沈檀腦麝只爲兩竅之鼻。食前方丈
T1970_.47.0281c15: 只爲三寸之舌。妙麗嬌嬈只爲臭腐之身。隨
T1970_.47.0281c16: 順迎逢只爲狂蕩之意。若能識破此理。便是
T1970_.47.0281c17: 無煩惱快樂之人。佛言。衆生無始以來認賊
T1970_.47.0281c18: 爲子。自劫家寶。謂惑六根之賊。而喪眞性也。
T1970_.47.0281c19: 孟子曰。惟聖人然後可以踐形。蓋不惑於此
T1970_.47.0281c20: 矣。有婬女得道。文殊問云。如何不嗔。答云。
T1970_.47.0281c21: 見一切衆生不生。又問。如何見十八界。答云。
T1970_.47.0281c22: 如見劫火燒諸世界。妙哉言乎。蓋謂一切衆
T1970_.47.0281c23: 生本來無有。唯因妄想中生。又何嗔之有。十
T1970_.47.0281c24: 八界謂六根六塵六識。因有此種種故。生無
T1970_.47.0281c25: 量事。造無量惡。是故如劫火燒諸世界。若悟
T1970_.47.0281c26: 此理。雖未生淨土。已如生淨土矣
T1970_.47.0281c27: 眞性説
T1970_.47.0281c28: 金剛經二十七段。其大意不過言眞性皆無
T1970_.47.0281c29: 所有如虚空。然此虚空謂之頑空。頑空者眞
T1970_.47.0276a02: 志固美矣。然大魁不可必得固。不若且受其
T1970_.47.0276a03: 官。一向修學。如得大魁。則若錦上添花。若不
T1970_.47.0276a04: 得之。不失其爲官人。修西方者且受官之謂
T1970_.47.0276a05: 也。一向修學者。兼以參禪方謂也。不得大魁
T1970_.47.0276a06: 者。參禪未悟之謂也。不失其爲官人者。直脱
T1970_.47.0276a07: 輪迴。大受快樂之謂也。既生西方見佛聞法。
T1970_.47.0276a08: 烏有不大悟哉。故西方之説誠不可廢
T1970_.47.0276a09: 三菩薩修兜率
T1970_.47.0276a10: 智者十疑論云。三菩薩修兜率。一名無著。二
T1970_.47.0276a11: 名世親。三名師子覺。若云先生兜率見彌勒
T1970_.47.0276a12: 者即來相報。師子覺先亡數年無報。次世親
T1970_.47.0276a13: 亡三年乃來報云。天日長。我生兜率。禮彌勒
T1970_.47.0276a14: 佛。聽其説法。即來相報。已三年矣。問師子覺
T1970_.47.0276a15: 如何。云。生兜率外院。戀著天樂。即不曾見
T1970_.47.0276a16: 佛。且以菩薩而修。兜率猶有戀著不見佛者。
T1970_.47.0276a17: 此輪迴之根本。是知兜率難修有墜。非比西
T1970_.47.0276a18: 方易修無墜也。智者又云。有見釋迦佛而不
T1970_.47.0276a19: 得道者。若修西方見阿彌陀佛。無不得道。則
T1970_.47.0276a20: 釋迦佛與阿彌陀佛。其願力功徳威神小大
T1970_.47.0276a21: 固不同矣。故大慈菩薩云。十方三世佛阿彌
T1970_.47.0276a22: 陀第一。念其名號。消一切罪。遂生淨土。宜哉
T1970_.47.0276a23: 法華尼後身作官妓
T1970_.47.0276a24: 歐陽永叔知頴州。一官妓口氣作蓮華香。有
T1970_.47.0276a25: 僧知宿命言。此妓前世爲尼。誦法華經三十
T1970_.47.0276a26: 年。一念之差遂至於此。問妓云。曾讀法華否。
T1970_.47.0276a27: 答曰。失身於此。何暇誦經。與以法華。則讀誦
T1970_.47.0276a28: 如流。與之他經。則不能讀。以此知僧言可信
T1970_.47.0276a29: 矣。使此尼知西方法門。則上品上生可也。不
T1970_.47.0276b01: 知而墜墮於妓。可不哀哉。以此知。能用西方
T1970_.47.0276b02: 法門教人者。其濟拔之功大矣。福報豈易量
T1970_.47.0276b03: 哉
T1970_.47.0276b04: 十二縁圖
T1970_.47.0276b05:
T1970_.47.0276b06: [IMAGE]
T1970_.47.0276b07: [IMAGE]
T1970_.47.0276b08: [IMAGE]
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T1970_.47.0276b15: [IMAGE]
T1970_.47.0276b16: [IMAGE]
T1970_.47.0276b17: 三界六道輪迴圖
T1970_.47.0276b18:
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T1970_.47.0276b20: [IMAGE]
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T1970_.47.0276b28: [IMAGE]
T1970_.47.0276b29: [IMAGE]
T1970_.47.0276c01: 無明謂暗昧眞性。行謂動作。識謂魂識
| T1970_.47.0276c02: | 自阿鼻大地獄至他 | 長行寫者是十二因縁圖 短行寫者是三界六道圖 |
T1970_.47.0276c04: 化自在天。皆名欲界
T1970_.47.0276c05: 觸謂觸六根者。因暗昧眞性故。不能寂
T1970_.47.0276c06: 以有情欲也。上有色
T1970_.47.0276c07: 然不動。乃生魂識。因有名色。遂有六入
T1970_.47.0276c08: 界。止有色身無男女
T1970_.47.0276c09: 因六入故有觸。因觸故受。因受故愛。因
T1970_.47.0276c10: 之形。又上有無色界
T1970_.47.0276c11: 愛故取。因取故常有。之因此復受生。因
T1970_.47.0276c12: 亦無色身。止有魂識
T1970_.47.0276c13: 生故有老死相牽。縁不斷故名十二縁
T1970_.47.0276c14: 如鬼神。此總名三界
T1970_.47.0276c15: 觀此豈可迷於他塗而不修西方
| T1970_.47.0276c16: | 龍舒増廣淨土文卷第七 | 終 |
T1970_.47.0276c18:
T1970_.47.0276c19:
T1970_.47.0276c20:
T1970_.47.0276c21: 國學進士王日休譔
T1970_.47.0276c22: 極樂世界雖去此百萬世界。論其迹則不
T1970_.47.0276c23: 勝其遠。然佛之慧性含虚空世界。故無所
T1970_.47.0276c24: 不在。是以一切衆生擧意動歩。皆在佛之
T1970_.47.0276c25: 性中。至心懇切。無不應驗。故此卷叙現世
T1970_.47.0276c26: 感應
T1970_.47.0276c27: 觀音感應記云。饒州軍典鄭隣死至陰府。以
T1970_.47.0276c28: 誤追來放還。閻羅王告云。汝還人間。勉力爲
T1970_.47.0276c29: 善。汝見人殺生。但念阿彌陀佛與觀世音菩
T1970_.47.0277a01: 薩。彼得受生。汝亦得福。由此推之。足以見念
T1970_.47.0277a02: 阿彌陀佛。誠可薦拔亡者。可増延福壽。不特
T1970_.47.0277a03: 身後生西方而已
T1970_.47.0277a04: 陳企念佛却鬼
T1970_.47.0277a05: 予同郡望江陳企嘗妄殺人。後見鬼現。企畏
T1970_.47.0277a06: 懼。急念阿彌陀佛。鬼不敢近。企念佛不已。鬼
T1970_.47.0277a07: 遂不現。後常念佛。臨終坐化。後半年附本家
T1970_.47.0277a08: 孫女名妙光云。我因念阿彌陀佛。已生極樂
T1970_.47.0277a09: 世界。擧動言語一如平生。親戚相知皆來看。
T1970_.47.0277a10: 至兩三日家人云。惜乎爾在生時。不曾傳得
T1970_.47.0277a11: 喜神供養。企遂現。儼然如平生。唯面帶少顏。
T1970_.47.0277a12: 蓋西方長生不老。其頭如佛之螺髻。蓋成佛
T1970_.47.0277a13: 漸也。望江土人周憲叔爲予言之
T1970_.47.0277a14: 鄒賓王念佛夢覺
T1970_.47.0277a15: 予嘗勸鎭江士人鄒賓王。以西方説。且言。若
T1970_.47.0277a16: 無間暇。但早晨合掌。向西念南謨阿彌陀佛
T1970_.47.0277a17: 十遍亦得。賓王信之。其夜遂夢。與一士人同
T1970_.47.0277a18: 赴法正。恐懼間遂念阿彌陀佛至十聲乃覺。
T1970_.47.0277a19: 豈非佛以此堅其信心乎
T1970_.47.0277a20: 張繼祖念佛薦亡
T1970_.47.0277a21: 予嘗與鎭江士人張繼祖。言西方事。繼祖信
T1970_.47.0277a22: 之。其乳母死多。爲念阿彌陀佛追薦。一夜夢
T1970_.47.0277a23: 其乳母。借背子衣之來謝繼祖而別去。此念
T1970_.47.0277a24: 佛追薦之效也
T1970_.47.0277a25: 劉慧仲念佛安寢
T1970_.47.0277a26: 予舊相識劉仲慧湖州長興人。以夜夢多恐
T1970_.47.0277a27: 懼。予勸以念阿彌陀佛。慧仲至誠聲念一百
T1970_.47.0277a28: 八遍。當夜遂安寢。次日如前念誦。自此皆得
T1970_.47.0277a29: 安寢。以此見佛力廣大無所不可。此予序所
T1970_.47.0277b01: 謂安靜形神者也
T1970_.47.0277b02: 阮嫂念佛眼明
T1970_.47.0277b03: 予同郡懷寧縣營田莊有阮念三。嫂患兩目
T1970_.47.0277b04: 將盲。常念阿彌陀佛。遂得開眼。此予親見
T1970_.47.0277b05: 之
T1970_.47.0277b06: 閻羅王勸婆念佛
T1970_.47.0277b07: 鎭江金壇縣株林村蒋婆年七十許。死至陰
T1970_.47.0277b08: 府。命未盡。當還。閻羅王問云。汝能念經否。
T1970_.47.0277b09: 對云。不能。王云。汝不能念經。但念阿彌陀
T1970_.47.0277b10: 佛。既放還。蒋婆謂。閻羅王教我念佛。更無可
T1970_.47.0277b11: 疑。故常念此佛名。近百二十歳方終。其生淨
T1970_.47.0277b12: 土必可必矣。豈非以其念佛而又延壽乎。何
T1970_.47.0277b13: 其壽之多也。金壇士人弱延芝爲予言之
T1970_.47.0277b14: 邵安撫念佛脱難
T1970_.47.0277b15: 晋江邵彪字希文。爲士人時。夢至一官府。人
T1970_.47.0277b16: 皆稱安撫。彪自喜曰。豈非予及第後作安撫
T1970_.47.0277b17: 乎。行至前見一官員。問云。汝知汝未及第因
T1970_.47.0277b18: 否。對云。不知。令引彪去看。見一大
T1970_.47.0277b19: 蜊。見彪乃作人聲叫彪姓名。彪遂念阿彌陀
T1970_.47.0277b20: 佛。方念一聲。蛤蜊皆變作黄雀飛去。彪後果
T1970_.47.0277b21: 及第至安撫使。以此見。殺生阻人前程。不可
T1970_.47.0277b22: 不戒。又見佛力廣大。不可不敬。官職自有定
T1970_.47.0277b23: 分。不可苟求
T1970_.47.0277b24: 念佛風疾不作
T1970_.47.0277b25: 予近附舟至鎭江。閘中
T1970_.47.0277b26: 山借四經。即阿彌陀經也。欲校勘刊板廣傳。
T1970_.47.0277b27: 擧筆之時。右手有風。其指自掉。寫字不便。予
T1970_.47.0277b28: 乃擧指。念阿彌陀佛與觀世音菩薩數聲。祷
T1970_.47.0277b29: 告乞除風疾以成就寫此經。祷畢指遂不掉。
T1970_.47.0277c01: 以至終帙無恙。以此見佛。與菩薩只在目前。
T1970_.47.0277c02: 但人信心不至耳
T1970_.47.0277c03: 夢中念佛脱恐懼
T1970_.47.0277c04: 予於夢寐中有恐懼。時念阿彌陀佛與觀世
T1970_.47.0277c05: 音菩薩。未嘗不即安穩。或即覺惺。足以見佛
T1970_.47.0277c06: 與菩薩。威神之速如此。但辨信心。效無不應
T1970_.47.0277c07: 念佛屋不壓死
T1970_.47.0277c08: 有一老婦雙瞽。令小兒牽行。常念阿彌陀佛。
T1970_.47.0277c09: 一日息於舊屋之下。屋忽傾倒。小兒走去。老
T1970_.47.0277c10: 婦在下。乃有二木相拄護於老婦之上。得不
T1970_.47.0277c11: 壓死。此念佛之效也。妙定居士爲予言之
T1970_.47.0277c12: 念佛痁疾遂愈
T1970_.47.0277c13: 有官員李子清。寄居秀州。頗好道家。嘗從學
T1970_.47.0277c14: 於予。前年久苦痁疾。予告之云。但恐子清不
T1970_.47.0277c15: 信。若信之必效。予乃授以一方。令臨發時專
T1970_.47.0277c16: 念阿彌陀佛而服此藥。子清從之。其日遂愈
T1970_.47.0277c17: 八分。次日復如是遂全愈。子清由是篤信佛
T1970_.47.0277c18: 理。常以淨土文置於袖中
T1970_.47.0277c19: 念佛痼疾皆愈
T1970_.47.0277c20: 梁氏女兩目倶盲。念阿彌陀佛三年。繋念不
T1970_.47.0277c21: 絶。雙目開明。又馮氏夫人亦念佛。久病遂愈。
T1970_.47.0277c22: 見第五卷
T1970_.47.0277c23: 繍佛舍利迸出
T1970_.47.0277c24: 贛州廉中大夫恭人繍丈六身阿彌陀佛。繍
T1970_.47.0277c25: 方及半。舍利迸出。其親戚鄭逢原爲予言之
T1970_.47.0277c26: 佛像常有舍利
T1970_.47.0277c27: 眞州鍾離少師宅。自任氏夫人修西方。雕阿
T1970_.47.0277c28: 彌陀佛像長四寸八分。龕飾甚嚴。常頂載行
T1970_.47.0277c29: 道。其像眉間常迸出舍利。大如黍米光彩照
T1970_.47.0278a01: 人出寶珠集
T1970_.47.0278a02: 夢佛遂得聰辯
T1970_.47.0278a03: 隋慧思禪師因夢阿彌陀佛與之説法。其後
T1970_.47.0278a04: 聰辯過人。祥瑞不一。出往生傳
T1970_.47.0278a05: 念佛治病得愈
T1970_.47.0278a06: 近年秀州一僧常念阿彌陀佛。爲人治病。有
T1970_.47.0278a07: 病者請。往常得痊愈。秀州人皆能言之
T1970_.47.0278a08: 念佛孫兒免難
T1970_.47.0278a09: 予郷村落間有一老人。毎有事。必合掌至額。
T1970_.47.0278a10: 念阿彌陀佛。其孫兒方二三歳。因隨母至田
T1970_.47.0278a11: 野。忽失之。老人尋訪不見。後數日人告之云。
T1970_.47.0278a12: 在溪外。果尋得之。見足跡。遍於灘上。其溪甚
T1970_.47.0278a13: 深。不知此兒何縁過。彼又久而無恙。人以爲
T1970_.47.0278a14: 其祖至誠阿彌陀佛所感也
| T1970_.47.0278a15: | 龍舒増廣淨土文卷第八 | 終 |
T1970_.47.0278a17:
T1970_.47.0278a18:
T1970_.47.0278a19:
T1970_.47.0278a20: 國學進士王日休譔
T1970_.47.0278a21: 十六觀經云。上品上生者。讀誦大乘經典。
T1970_.47.0278a22: 解第一義。然則修上品者佛之深旨不可
T1970_.47.0278a23: 不知。今淺者尚不能知。況其深乎。故此卷
T1970_.47.0278a24: 自淺及深切於日用者皆載焉。名曰助修
T1970_.47.0278a25: 上品
T1970_.47.0278a26: 習説
T1970_.47.0278a27: 孔子化三千之徒。其要旨不出一部論語。而
T1970_.47.0278a28: 首以學而時習之一句。則此一句之義豈不
T1970_.47.0278a29: 爲急先務哉。蓋學者學其爲君子爲聖人。習
T1970_.47.0278b01: 者如習射習儀之習。學君子聖人者不可驟
T1970_.47.0278b02: 爾而至。故必以時而漸習之。若學寛大。則於
T1970_.47.0278b03: 褊隘時習之。若學温和。則於忿怒時習之。若
T1970_.47.0278b04: 學恭敬。則於傲慢時習之。若學良善。則於狼
T1970_.47.0278b05: 戻時習之。若學辭讓。則於忿爭時習之。若
T1970_.47.0278b06: 學勤敏。則於懈怠時習之。然則所謂時習者。
T1970_.47.0278b07: 當其事之時而習則不虚習矣。其習必成。成
T1970_.47.0278b08: 則自有可喜。故曰不亦悦乎。能悟此理。則盡
T1970_.47.0278b09: 論語中所言之善皆可以盡。是知。以此一句
T1970_.47.0278b10: 冠于一書之首者深有意也。修西方而進乎
T1970_.47.0278b11: 道者尤貴乎習。故此不可不知
T1970_.47.0278b12: 葛守利人説
T1970_.47.0278b13: 大觀間一官員買靴於京師市中。見一靴甚
T1970_.47.0278b14: 大。乃其父送葬者。問其所得之由。答云。一官
T1970_.47.0278b15: 員携來修整。問何時來取。遂往候之。果見其
T1970_.47.0278b16: 父下馬留錢取靴。其子拜。不顧復乘馬去。其
T1970_.47.0278b17: 子追隨二三里許將不及。乃呼曰。我與父生
T1970_.47.0278b18: 爲父子。何無一言以教我。其父曰。學葛繁。
T1970_.47.0278b19: 問。葛何人。曰。世間人。遂訪問所在。其時爲
T1970_.47.0278b20: 鎭江大守。乃往見之言其故。且問。葛何以見
T1970_.47.0278b21: 重於幽冥如此。答曰。予始者日行一利人事。
T1970_.47.0278b22: 其次行二事。又其次行三事。或至十事。于今
T1970_.47.0278b23: 四十年。未嘗一日廢。問。何以利人。葛指坐間
T1970_.47.0278b24: 脚踏子云。若此物置之不正。則蹙人足。予爲
T1970_.47.0278b25: 正之。亦利人事也。又若人渇。予能飮以一盃
T1970_.47.0278b26: 水。亦利人事。惟隨事而利之。上自郷相下至
T1970_.47.0278b27: 乞丐。皆可以行。唯在乎人而不廢耳。其子拜
T1970_.47.0278b28: 而退。葛後以高壽坐化而去。觀此則利人之
T1970_.47.0278b29: 事不可不勉。害人之事豈可爲哉。所謂愛人
T1970_.47.0278c01: 利物之謂仁者。葛得之矣。葛兼修淨業。以是
T1970_.47.0278c02: 迴向。後有僧神遊淨土。見葛在焉
T1970_.47.0278c03: 施報説
T1970_.47.0278c04: 儒家言施報。佛家布施果報其實一也。佛言。
T1970_.47.0278c05: 欲得穀食。當勤耕種。欲得智慧。當勤學問。欲
T1970_.47.0278c06: 得長壽。當勤戒殺。欲得富貴。當勤布施。有四。
T1970_.47.0278c07: 一曰財施。二曰法施。三曰無畏施。四曰心施。
T1970_.47.0278c08: 財施者。以財惠人。法施者。以善道教人。無畏
T1970_.47.0278c09: 施者。謂人及衆生當恐懼時。吾安慰之使無
T1970_.47.0278c10: 畏。或教以脱離恐懼。使之無畏。心施者。力雖
T1970_.47.0278c11: 不能濟物。常存濟物之心。佛以孝養父母亦
T1970_.47.0278c12: 爲布施。是凡施於外者皆爲布施。故爲下而
T1970_.47.0278c13: 忠勤事上。爲長而仁慈安衆。爲師而謹於教
T1970_.47.0278c14: 導。爲友而誠於琢磨。一言一話之間必期有
T1970_.47.0278c15: 益。一動一止之際必欲無傷。種種方便利物。
T1970_.47.0278c16: 勿使有所損害。皆布施也。所爲如此。存心又
T1970_.47.0278c17: 如此。後世豈得不獲富貴之報。古語云。人
T1970_.47.0278c18: 人知道有來年。家家盡種來年穀。人人知道
T1970_.47.0278c19: 有來生。何不修取來生福。是今生所受之福
T1970_.47.0278c20: 乃前世所修者。猶今歳所食之穀乃前歳所
T1970_.47.0278c21: 種者。人不能朝種穀而暮食。猶不能旋修福
T1970_.47.0278c22: 而即受。所以穀必半歳。福必隔世也。孔子
T1970_.47.0278c23: 謂。貨惡其棄於地。不必藏於己。力惡其不出
T1970_.47.0278c24: 於身。不必爲己。老子謂。既以爲人。己愈有。
T1970_.47.0278c25: 既以與人。己愈多。皆布施之謂。曾子謂。出乎
T1970_.47.0278c26: 爾者反乎爾。老子云。天道好還。皆果報之謂。
T1970_.47.0278c27: 是儒道二教皆言施報。但不言隔世爾。所謂
T1970_.47.0278c28: 愛人者人常愛之。敬人者人常敬之。災人者
T1970_.47.0278c29: 人必反災之。皆現世之施報也。知是以修淨
T1970_.47.0279a01: 土滋培善根多矣
T1970_.47.0279a02: 至人延年説
T1970_.47.0279a03: 予嘗聞。至人云。人生衣食財祿陰司皆有定
T1970_.47.0279a04: 數。若儉約不貪則可延壽。奢侈過求受盡則
T1970_.47.0279a05: 終。譬如人有錢一千。日用一百則可十日。日
T1970_.47.0279a06: 用五十可二十日。若恣縱貪侈立見敗亡。則
T1970_.47.0279a07: 若一千之數一日用盡。可不畏哉。易稱。天地
T1970_.47.0279a08: 之數五十有五。所以成變化而行鬼神。是天
T1970_.47.0279a09: 地之大變化之妙鬼神之粤。猶不乖於數。況
T1970_.47.0279a10: 於人乎。或謂。人有廉儉而命促貪侈而壽長
T1970_.47.0279a11: 者何也。廉儉而命促者當生之數少也。若更
T1970_.47.0279a12: 貪侈則愈促矣。貪侈而壽長者當生之數多
T1970_.47.0279a13: 也。若更廉儉則愈長矣。且天地於人無私。何
T1970_.47.0279a14: 謂當生之數有多少乎。此皆前世所爲耳。故
T1970_.47.0279a15: 曰。要知前世因。今生受者是。唯現世多爲吉
T1970_.47.0279a16: 善則増福壽。故曰。神之聽之介爾景福。現世
T1970_.47.0279a17: 多爲罪惡則減福壽。故曰。多行不義必自斃。
T1970_.47.0279a18: 且修淨土者。固不在福壽之多。然損福壽之
T1970_.47.0279a19: 事則是薄徳耳。豈可不戒哉。増福壽之事則
T1970_.47.0279a20: 是厚徳耳。豈可不勉哉
T1970_.47.0279a21: 食肉説
T1970_.47.0279a22: 佛告大慧菩薩云。有無量因縁。不應食肉。我
T1970_.47.0279a23: 今爲汝略説。謂一切衆生從本以來。展轉因
T1970_.47.0279a24: 縁常爲六親以親想。故不應食肉。不淨氣分
T1970_.47.0279a25: 所生長。故不應食肉。衆生聞氣悉皆恐怖。故
T1970_.47.0279a26: 不應食肉。令修行者不慈殺。故不應食肉。凡
T1970_.47.0279a27: 愚所嗜臭穢不淨無善名稱。故不應食肉。令
T1970_.47.0279a28: 諸呪術不成就。故不應食肉。以殺生者見形
T1970_.47.0279a29: 起識深味著。故不應食肉。彼食肉者諸天所
T1970_.47.0279b01: 棄。故不應食肉。令口氣臭。故不應食肉。多惡
T1970_.47.0279b02: 夢。故不應食肉。空閑林中虎狼聞香。故不應
T1970_.47.0279b03: 食肉。令人飮食無節量。故不應食肉。令修行
T1970_.47.0279b04: 者不生厭離。不應食肉。我常説言。凡所飮食。
T1970_.47.0279b05: 作食子肉想。作服藥想。不應食肉。聽食肉者。
T1970_.47.0279b06: 無有是處。大慧。凡諸殺者。爲財利故殺生
T1970_.47.0279b07: 屠販。彼諸愚癡食肉衆生。以錢爲網而捕諸
T1970_.47.0279b08: 肉。彼殺生者。若以財物。若以釣網。取彼空行
T1970_.47.0279b09: 水陸衆生。種種殺害。屠販求利。大慧。亦無不
T1970_.47.0279b10: 教不求不想而有魚肉。以是義故不應食肉。
T1970_.47.0279b11: 佛復説偈略云。爲利殺衆生。以財網諸肉。二
T1970_.47.0279b12: 倶是惡業。死墮叫呼獄。若無教想求。則無三
T1970_.47.0279b13: 淨肉。彼非無因有。是故不應食。酒肉葱韮蒜。
T1970_.47.0279b14: 悉爲聖道障。食肉無慈悲。永背正解脱。及
T1970_.47.0279b15: 違聖表相。是故不應食。衆生肉本非所食之
T1970_.47.0279b16: 物。以耳聞目見慣熟。不知其非。如能斷肉。固
T1970_.47.0279b17: 爲上也。如不能斷。且食三淨肉而減省食。若
T1970_.47.0279b18: 兼味且去其一。如兩飡皆肉。且一飡以素。人
T1970_.47.0279b19: 生祿料有數。若此自可延壽。如早晨食素。其
T1970_.47.0279b20: 利甚多。一省業縁。二可清淨。三不妨善業。四
T1970_.47.0279b21: 至晩食葷時。不至厭此而欲彼。如此自可延
T1970_.47.0279b22: 壽。若以食素爲難。宜以食葷之費爲素食。則
T1970_.47.0279b23: 易行而可持久。若縱口腹之欲。亦無了期。語
T1970_.47.0279b24: 曰。世上欲無刀兵劫。須是衆生不食肉。斯言
T1970_.47.0279b25: 可不畏哉。不免食三淨肉者。次日可爲所食
T1970_.47.0279b26: 之肉衆生。念西方四聖號并眞言。以資薦往
T1970_.47.0279b27: 生。庶幾可釋寃滅罪。據閻羅王告鄭隣之言。
T1970_.47.0279b28: 則至誠念四聖號以追薦者。必得往生。詳載
T1970_.47.0279b29: 在第八卷。三淨肉。不見殺。不聞殺。不疑爲己
T1970_.47.0279c01: 殺。及自死。鳥殘。爲五淨肉
T1970_.47.0279c02: 戒殺盜婬説
T1970_.47.0279c03: 楞嚴經佛謂。想愛女色。心結不離。故有婬慾。
T1970_.47.0279c04: 則諸世間父母子孫相生不絶。是等則以欲
T1970_.47.0279c05: 貪爲本。貪愛血味。心滋不止故。有食肉則諸
T1970_.47.0279c06: 世間卵化濕胎隨力強弱遞相呑食。是等則
T1970_.47.0279c07: 以殺貪爲本。以人養羊。羊死爲人。人死爲
T1970_.47.0279c08: 羊。食餘衆生亦復如是。死死生生互來相噉。
T1970_.47.0279c09: 惡業倶生窮未來際。若此則以盜貪爲本。汝
T1970_.47.0279c10: 負我命。我還汝債。以是因縁。經百千劫常在
T1970_.47.0279c11: 生死。汝愛我心。我憐汝色。以是因縁。經百千
T1970_.47.0279c12: 劫常在纒縛。此殺盜婬三者爲之根本。以是
T1970_.47.0279c13: 因縁。惡業果報相續不已。如西方淨土。受清
T1970_.47.0279c14: 淨身。不因婬欲而生。食清淨食。不因殺害而
T1970_.47.0279c15: 得友清淨人。不因染著而交。是皆脱去此等。
T1970_.47.0279c16: 然修上品者此等亦不可不知
T1970_.47.0279c17: 飮食男女説
T1970_.47.0279c18: 飮食男女人之大欲存焉。制之若無。斯爲聖
T1970_.47.0279c19: 人。節而不縱。可爲賢人。縱而不節。可爲下
T1970_.47.0279c20: 愚。蓋此二者皆造業之所。殺生以資口腹。非
T1970_.47.0279c21: 造罪而何。婬慾以喪天眞。非造罪而何。況二
T1970_.47.0279c22: 者更相助發。因美飮食則血氣盛。血氣盛則
T1970_.47.0279c23: 婬慾多。婬慾多則反損血氣。血氣損則又頼
T1970_.47.0279c24: 飮食以滋補。是二者更相造罪也。若欲省口
T1970_.47.0279c25: 腹。必先節婬慾。若能節婬慾。即可省口腹。此
T1970_.47.0279c26: 乃安身延年之道。若能節而絶之。則麁糲亦
T1970_.47.0279c27: 自美矣。若縱之則人生受用之數有限。限盡
T1970_.47.0279c28: 則早終也。慈覺禪師云。飮食於人日月長。精
T1970_.47.0279c29: 麁隨分塞飢瘡。纔過三寸成何物。不用將心
T1970_.47.0280a01: 細校量。若能如是思省。自可省口腹矣。務實
T1970_.47.0280a02: 野夫云。皮包骨肉并尿糞。強作嬌嬈誑惑人。
T1970_.47.0280a03: 千古英雄皆坐此。百年同作一坑塵。若能如
T1970_.47.0280a04: 是思省。自可省婬慾矣。果了得此二者在生
T1970_.47.0280a05: 何由有疾病夭折。身後何由有地獄畜生。雖
T1970_.47.0280a06: 不免此。而修淨土亦脱去輪迴。然修上品者
T1970_.47.0280a07: 不可不戒此
T1970_.47.0280a08: 貪折前程説
T1970_.47.0280a09: 有官員二人。求夢於京師二相廟中。以問前
T1970_.47.0280a10: 程。其夜一人夢見有人持簿一扇。掲開版云。
T1970_.47.0280a11: 此汝同來之官人前程也。視之。乃自小官排
T1970_.47.0280a12: 至宰相。仍有句之者。其官員問云。句之者何
T1970_.47.0280a13: 也。持簿者答云。此官人愛財。世間不義取一
T1970_.47.0280a14: 頃。此間句一頃。若急改過。尚可作監司。其人
T1970_.47.0280a15: 聞之。更不敢妄取財。其後果至監司。又何仙
T1970_.47.0280a16: 姑在世間。有一主簿。家忽有天書降。爲不識
T1970_.47.0280a17: 字畫。乃往見仙姑問之。仙姑設香案。拜而後
T1970_.47.0280a18: 看。看畢微笑。主簿云。持來拜問。何故乃笑。
T1970_.47.0280a19: 仙姑云。天書言。主簿受金十兩。折祿五年。以
T1970_.47.0280a20: 此觀之。不義之財誠可畏也。移是心於淨土。
T1970_.47.0280a21: 其熟善縁多矣
T1970_.47.0280a22: 福慧説
T1970_.47.0280a23: 人不可不兼修福慧。種種利物。常行方便。作
T1970_.47.0280a24: 一切善。戒一切惡。所謂修福也。知因果識罪
T1970_.47.0280a25: 福。觀釋氏書内明性理。觀儒家書外明世道。
T1970_.47.0280a26: 所謂修慧也。修福得富貴。修慧得明了。修慧
T1970_.47.0280a27: 不修福。明了而窮困。修福不修慧。富貴而愚
T1970_.47.0280a28: 癡。福慧若兼修。富貴而明了。二者皆不修。愚
T1970_.47.0280a29: 癡而窮困。佛以福慧兼修故謂之兩足尊。謂
T1970_.47.0280b01: 福慧兩足也。昔有二人同修行。一人專修福。
T1970_.47.0280b02: 一人專修慧。經數世後。專修福者因受福而
T1970_.47.0280b03: 作惡墮於象中。以有餘福。人乘之以戰。有勝
T1970_.47.0280b04: 敵之功。國王賜以瓔珞。其專修慧者得阿羅
T1970_.47.0280b05: 漢果。以不曾修福故。爲僧而乞食。多不得
T1970_.47.0280b06: 之。故偈云。修福不修慧。象身掛瓔珞。修慧不
T1970_.47.0280b07: 修福。羅漢應供薄。此福慧所以不可不兼修
T1970_.47.0280b08: 也。必不得已。寧使慧勝於福。莫令福勝於慧。
T1970_.47.0280b09: 若慧勝於福。則知罪福而戒愼。故無墜墮。若
T1970_.47.0280b10: 福勝於慧。則因受福而作惡。故有墜墮。楞伽
T1970_.47.0280b11: 經云。受現在樂種未來苦是也。偈云。兼修福
T1970_.47.0280b12: 與慧。又復念阿彌。九品蓮花裏。第一更何疑。
T1970_.47.0280b13: 齋戒明了人修者必上品上生故也。又偈云。
T1970_.47.0280b14: 雖修福與慧。不知念阿彌。未得阿羅漢。輪迴
T1970_.47.0280b15: 無了時。在此世界修行得阿羅漢果。方脱輪
T1970_.47.0280b16: 迴故也
T1970_.47.0280b17: 習慈説
T1970_.47.0280b18: 觀世音菩薩謂。萬善皆生於慈。老子言三寶。
T1970_.47.0280b19: 以慈爲首。儒家言五常。先之以仁。其意皆同。
T1970_.47.0280b20: 人有多嗔怒者。蓋不思此意。未言害物造業。
T1970_.47.0280b21: 先自損氣傷和人若能到慈仁之境。方知嗔
T1970_.47.0280b22: 怒不佳。當其在嗔怒中。則不自知其苦。正如
T1970_.47.0280b23: 行荊棘中趍一大厦安居之所也。方其矯宿
T1970_.47.0280b24: 性之嗔怒。如行荊棘中。及習成慈仁。則如入
T1970_.47.0280b25: 大厦安居矣。此不可以言盡。但當嗔怒時。習
T1970_.47.0280b26: 之久久自有可喜。釋道二教固已戒嗔。儒家
T1970_.47.0280b27: 亦然。桓魋欲害孔子。孔子曷嘗嗔乎。臧倉毀
T1970_.47.0280b28: 隔孟子。孟子曷嘗嗔乎。韓信不報胯下之辱。
T1970_.47.0280b29: 安國不怨溺灰之言。此皆爲可師法。況凡待
T1970_.47.0280c01: 貧下御僕妾詆忤己者。易致嗔怒。尤當戒謹。
T1970_.47.0280c02: 蓋彼亦人也。但以薄福而事我。豈可恣其情
T1970_.47.0280c03: 性而造惡業哉。究而言之。慈和者於自己大
T1970_.47.0280c04: 得便宜。藏經云。今生見歡喜者。前世見人歡
T1970_.47.0280c05: 喜故。此慈和之所致也。修淨土者烏可不以
T1970_.47.0280c06: 是爲心哉。如一切衆生爲大罪惡。亦勿生嗔
T1970_.47.0280c07: 以汚吾清冷之心。念彼以愚癡故爾。使有智
T1970_.47.0280c08: 慧。必不爲此。當生憐憫其愚癡之心。故曾子
T1970_.47.0280c09: 曰。如得其情。則哀矜而勿喜。如是以修淨土。
T1970_.47.0280c10: 其圓熟善根甚矣
T1970_.47.0280c11: 爲君子説
T1970_.47.0280c12: 人皆可以爲君子。而不肯爲君子。不須爲小
T1970_.47.0280c13: 人。而必欲爲小人。若誠信恭敬。若温和方正。
T1970_.47.0280c14: 若推賢揚善。若隨宜利物。凡此之類皆君子
T1970_.47.0280c15: 之事也。爲之亦不難者。人不肯爲何哉。若欺
T1970_.47.0280c16: 詐傲慢。若麁暴諂曲。若説短揚惡。若縱意害
T1970_.47.0280c17: 物。凡此之類皆小人之事也。爲之又何利益。
T1970_.47.0280c18: 人必爲之何哉。爲君子則人喜之。神祐之。禍
T1970_.47.0280c19: 患不生。福祿可永。所得多矣。雖有時而失命
T1970_.47.0280c20: 也。非因君子而失。使不爲君子亦失矣。命有
T1970_.47.0280c21: 定分故也。爲小人則人怨之。神怒之。禍患將
T1970_.47.0280c22: 至。福壽以促。所失多矣。雖有時而得命也。非
T1970_.47.0280c23: 因爲小人而得。使不爲小人亦得矣。命有定
T1970_.47.0280c24: 分故也。孔子謂。不知命無以爲君子。小人不
T1970_.47.0280c25: 知天命。又謂。得之不得曰有命。能審此理。所
T1970_.47.0280c26: 謂君子羸得爲君子。小人枉了爲小人。如是
T1970_.47.0280c27: 以修淨土。必不在下品下矣
T1970_.47.0280c28: 爲聖爲佛説
T1970_.47.0280c29: 子嘗謂。孔子所以爲聖人。固非一端。然其要
T1970_.47.0281a01: 在於三人行必有我師焉。惡者亦爲師。何適
T1970_.47.0281a02: 而非師乎。見識如是。烏得不爲聖人。又嘗謂。
T1970_.47.0281a03: 釋迦佛所以爲佛者。固非一端。然其要在於
T1970_.47.0281a04: 山中修行時。國王出獵問獸所在。若實告之
T1970_.47.0281a05: 則害獸。不實告之則妄語。沈吟未對。國王怒
T1970_.47.0281a06: 斫去一臂。又問。亦沈吟未對。又斫去一臂。乃
T1970_.47.0281a07: 發願云。我作佛時。先度此人。不使天下人傚
T1970_.47.0281a08: 彼爲惡。存心如是。烏得不爲佛。後出世爲佛。
T1970_.47.0281a09: 先度憍陳如者。乃當時國王也。若如是以修
T1970_.47.0281a10: 淨土。立與諸大菩薩等矣
T1970_.47.0281a11: 阿羅漢説
T1970_.47.0281a12: 佛言。阿羅漢雖能受天人供。而福及人也劣。
T1970_.47.0281a13: 假使有人。百年供養四天下阿羅漢。不如發
T1970_.47.0281a14: 菩薩心一日供養佛。蓋佛自無量劫來救度
T1970_.47.0281a15: 衆生。無非得福。而福利人也勝。阿羅漢了生
T1970_.47.0281a16: 死。遂入涅槃獨善其身。故福及人劣矣。佛又
T1970_.47.0281a17: 言。若人有福。曾供養佛。亦勿謂。供佛乃身後
T1970_.47.0281a18: 事。近年秀州一僧專念阿彌陀佛。爲人祷病
T1970_.47.0281a19: 即得痊愈。豈可謂佛不利於生前。既可祷病
T1970_.47.0281a20: 則亦可祈福。但恐信心不至耳。若修淨土期
T1970_.47.0281a21: 於復來化度者。尤不可無福。故此不可不知
T1970_.47.0281a22: 楞伽經説
T1970_.47.0281a23: 楞伽經説。淵源理致除一切妄想。此一經有
T1970_.47.0281a24: 三譯。其十卷者太繁。四卷雖達磨發揚東彼
T1970_.47.0281a25: 所書。譯得大晦。難讀難曉。唯七卷者分明。修
T1970_.47.0281a26: 淨土欲上品上生者。須讀誦大乘經典解第
T1970_.47.0281a27: 一義。故此不可不知在四字號
T1970_.47.0281a28: 二天人説
T1970_.47.0281a29: 華嚴經云。人生有二天人隨人。一名同生。二
T1970_.47.0281b01: 名同名。天人常見人。人不見天人。此二天人
T1970_.47.0281b02: 豈非善惡二部童子之徒歟。人之擧意發言
T1970_.47.0281b03: 動歩常念此二天人。見人而能無愧。如此修
T1970_.47.0281b04: 淨土。則必上品上生。或曰。一人尚有二天人。
T1970_.47.0281b05: 何二天之多也。曰。一月普現一切水。豈必月
T1970_.47.0281b06: 之多哉
T1970_.47.0281b07: 小因果説
T1970_.47.0281b08: 有修橋人。有毀橋人。此天堂地獄之小因也。
T1970_.47.0281b09: 有坐轎人。有荷轎人。此天堂地獄之小果也。
T1970_.47.0281b10: 觸類長之皆可見矣。常如是存心以修淨土。
T1970_.47.0281b11: 上品往生復何疑哉
| T1970_.47.0281b12: | 龍舒増廣淨土文卷第九 | 終 |
T1970_.47.0281b14:
T1970_.47.0281b15:
T1970_.47.0281b16:
T1970_.47.0281b17: 國學進士王日休譔
T1970_.47.0281b18: 造至深之理者雖居濁世。與淨土何以異
T1970_.47.0281b19: 哉。故此卷載至深之理名淨濁如一。然亦
T1970_.47.0281b20: 不可恃此而不修淨土之業。恐易渉於空
T1970_.47.0281b21: 談。又若參禪者之弊故也
T1970_.47.0281b22: 情説
T1970_.47.0281b23: 喜怒好惡嗜慾皆情也。養情爲惡。縱情爲賊。
T1970_.47.0281b24: 折情爲善。滅情爲聖。甘其飮食。美其衣服。大
T1970_.47.0281b25: 其居處。若此之類是謂養情。飮食若流。衣服
T1970_.47.0281b26: 盡飾。居處無厭。若此之類是謂縱情。犯之不
T1970_.47.0281b27: 校。觸之不怒。傷之不怨。是謂折情。犯之觸之
T1970_.47.0281b28: 傷之。如空反生憐憫愚癡之心是謂滅情。悟
T1970_.47.0281b29: 此理則心地常淨。如在淨土矣
T1970_.47.0281c01: 即是空説
T1970_.47.0281c02: 佛言。受即是空。受謂受苦受樂及一切受用
T1970_.47.0281c03: 也。如食列數味。放箸即空。出多騶從既到即
T1970_.47.0281c04: 空。終日遊觀。既歸即空。又如爲善。事既畢。
T1970_.47.0281c05: 其勤勞即空。而善業倶在。爲惡。事既畢。其快
T1970_.47.0281c06: 意即空。而惡業倶在。若深悟此理。則食可菲
T1970_.47.0281c07: 薄。無過用殺害之寃債。出可隨分。無勞心苦
T1970_.47.0281c08: 人之煩惱。遊觀可息。無放蕩廢事之愆尤。善
T1970_.47.0281c09: 根可勉爲。無懈怠因循之失。惡可力戒。無
T1970_.47.0281c10: 恣縱怨讐之罪。予喜得此理。故欲與人共之
| T1970_.47.0281c11: | 及一切受用。即所謂 不苦不樂受者是也 |
T1970_.47.0281c13: 千般裝點只爲半寸之眼。百種音樂只爲一
T1970_.47.0281c14: 豆之耳。沈檀腦麝只爲兩竅之鼻。食前方丈
T1970_.47.0281c15: 只爲三寸之舌。妙麗嬌嬈只爲臭腐之身。隨
T1970_.47.0281c16: 順迎逢只爲狂蕩之意。若能識破此理。便是
T1970_.47.0281c17: 無煩惱快樂之人。佛言。衆生無始以來認賊
T1970_.47.0281c18: 爲子。自劫家寶。謂惑六根之賊。而喪眞性也。
T1970_.47.0281c19: 孟子曰。惟聖人然後可以踐形。蓋不惑於此
T1970_.47.0281c20: 矣。有婬女得道。文殊問云。如何不嗔。答云。
T1970_.47.0281c21: 見一切衆生不生。又問。如何見十八界。答云。
T1970_.47.0281c22: 如見劫火燒諸世界。妙哉言乎。蓋謂一切衆
T1970_.47.0281c23: 生本來無有。唯因妄想中生。又何嗔之有。十
T1970_.47.0281c24: 八界謂六根六塵六識。因有此種種故。生無
T1970_.47.0281c25: 量事。造無量惡。是故如劫火燒諸世界。若悟
T1970_.47.0281c26: 此理。雖未生淨土。已如生淨土矣
T1970_.47.0281c27: 眞性説
T1970_.47.0281c28: 金剛經二十七段。其大意不過言眞性皆無
T1970_.47.0281c29: 所有如虚空。然此虚空謂之頑空。頑空者眞
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