INBUDS
廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 52
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T2103_.52.0292a01: 隋煬帝大業三年新下律令格式令云諸僧
T2103_.52.0292a02: 道士等有所啓請者並先須致敬然後陳理
T2103_.52.0292a03: 雖有此令僧竟不行時沙門釋彦琮不忍
T2103_.52.0292a04: 其事乃著福田論以抗之意在諷刺言之
T2103_.52.0292a05: 者無罪聞之者以自誡也帝後朝見諸沙門
T2103_.52.0292a06: 並無致敬者大業五年至西京郊南大張文
T2103_.52.0292a07: 物兩宗朝見僧等依舊不拜下勅曰條令久
T2103_.52.0292a08: 行僧等何爲不致敬時明贍法師對曰陛下
T2103_.52.0292a09: 弘護三寶當順佛言經中不令拜俗所以不
T2103_.52.0292a10: 敢違教又勅曰若不拜敬宋武時何以致敬
T2103_.52.0292a11: 對曰宋武虐君偏政不敬交有誅戮陛下異
T2103_.52.0292a12: 此無得下拜勅曰但拜僧等峙然如是數四
T2103_.52.0292a13: 令拜僧曰陛下必令僧拜當脱法服著俗衣
T2103_.52.0292a14: 此拜不晩帝夷然無何而止明日設大齋法
T2103_.52.0292a15: 祀都不述之後語群公曰朕謂僧中無人昨
T2103_.52.0292a16: 南郊對答亦有人矣爾後至終必無拜者其
T2103_.52.0292a17: 黄巾士女初聞令拜合一李衆連拜不已帝
T2103_.52.0292a18: 亦不齒問之
T2103_.52.0292a19: 議拜者。明沙門應致拜也。昔皇覺御宇。尚
T2103_.52.0292a20: 開信毀之源。豈唯像末不流弘約之議。頃
T2103_.52.0292a21: 以法海宏曠類聚難分有穢玄猷。頗聞朝
T2103_.52.0292a22: 聽致使拘文之士。廢道從人較而言之。未
T2103_.52.0292a23: 曰通方之巨唱也。余所以考諸。故實隨而
T2103_.52.0292a24: 彈焉。庶崇佛君子或能詳覽
T2103_.52.0292a25:
T2103_.52.0292a26:
T2103_.52.0292a27:
T2103_.52.0292a28:
T2103_.52.0292a29:
T2103_.52.0292b01:
T2103_.52.0292b02:
T2103_.52.0292b03:廣弘明集慈濟篇序卷第二十六
T2103_.52.0292b04: 大唐西明寺沙門釋道宣撰
T2103_.52.0292b05: 若夫慈濟之道終古式瞻。厚命之方由來所
T2103_.52.0292b06: 重。故蠢蠢懷生喁喁哨類。莫不重形愛命
T2103_.52.0292b07: 憎生惡死。即事可覩豈待言乎。然有性渉昏
T2103_.52.0292b08: 明情含嗜慾。明者恕已爲喩。不加惱於含
T2103_.52.0292b09: 靈昏者利己爲懷。無存慮於物命。故能安忍
T2103_.52.0292b10: 苦楚縱蕩貪癡。以多殘爲聲勢。以利＊慾爲功
T2103_.52.0292b11: 徳。是知坑趙六十餘萬。終伏劍於秦邦。膳
T2103_.52.0292b12: 畢方丈爲常。窮形戮於都市。至於禍作殃
T2103_.52.0292b13: 及。方悔咎原徒思顧復。終無獲已。然則釋氏
T2103_.52.0292b14: 化本止殺爲先。由斯一道取濟群有。故慈爲
T2103_.52.0292b15: 佛心。慈爲佛室。慈善根力隨義而現。有心慈
T2103_.52.0292b16: 徳。通明起慮而登色界。況復慈定深勝兵毒
T2103_.52.0292b17: 所不能侵。慈徳感徴蛇虎爲之馴擾。末代門
T2103_.52.0292b18: 學師心者多。不思被忍辱之衣示福田之相。
T2103_.52.0292b19: 縱恣饕餮以酒肉爲身先。飮噉異於流俗。踐
T2103_.52.0292b20: 陟同於賢聖。經誥明示不得以佛爲師。譏醜
T2103_.52.0292b21: 塵點滅法在於斯矣。況復蠶衣肉食。聞沈侯
T2103_.52.0292b22: 之極誡。醞釀屠宰。見梁帝之嚴懲。觀其勸
T2103_.52.0292b23: 勗之文統其慇懃之至。足令心寒形慄。豈臨
T2103_.52.0292b24: 履之可擬乎。故上士聞之足流涕而無已。下
T2103_.52.0292b25: 愚詳此等長風之激空林。且夫生死推遷匪
T2103_.52.0292b26: 旦伊夕。隨業受報淪歴無窮。不思形神之疲
T2103_.52.0292b27: 勞。而重口腹之快利。終縻碎於大地。何所
T2103_.52.0292b28: 補於精靈乎。所以至人流慟常慘慼於狂生。
T2103_.52.0292b29: 大士興言慨怨魂於煩惱。撫膺弔影可不自
T2103_.52.0292c01: 憐。一旦苦臨於何逃責。既未位於正聚。何以
T2103_.52.0292c02: 抵於三途。行未登於初地。終有懷於五怖。輒
T2103_.52.0292c03: 舒事類。識者思之
T2103_.52.0292c04: 廣弘明集慈濟篇第六
T2103_.52.0292c08: 究竟慈悲論沈休文
T2103_.52.0292c09: 釋氏之教義本慈悲。慈悲之要全生爲重。恕
T2103_.52.0292c10: 己因心以身觀物。欲使抱識懷知之類。愛生
T2103_.52.0292c11: 忌死之群。各遂厥宜得無遺夭。而俗迷日久
T2103_.52.0292c12: 淪惑難變。革之一朝則疑怪莫啓。設教立方
T2103_.52.0292c13: 毎由漸致。又以情嗜所染甘腴爲甚。嗜＊染
T2103_.52.0292c14: 於情尤難頓革。是故開設三淨用申權道。及
T2103_.52.0292c15: 涅槃後説立言將謝則大明隱惻貽厥將來。
T2103_.52.0292c16: 夫肉食蠶衣爲方未異。害命夭生事均理一。
T2103_.52.0292c17: 爚繭爛蛾。非可忍之痛。懸庖登俎。豈偏重
T2103_.52.0292c18: 之業。而去取異情開抑殊典。尋波討源良有
T2103_.52.0292c19: 未逹。漁人獻鮪。肉食同有其縁。桑妾登絲。
T2103_.52.0292c20: 蠶衣共頒其分。假手之義未殊。通閉之詳莫
T2103_.52.0292c21: 辯。訪理求宗未知所適。外典云。五畝之宅樹
T2103_.52.0292c22: 之以桑。則六十者可以衣帛矣。雞肫犬彘
T2103_.52.0292c23: 勿失其時。則七十者可以食肉矣。然則五十
T2103_.52.0292c24: 九年已前。所衣宜布矣。六十九年已前。所食
T2103_.52.0292c25: 宜蔬矣。輕煖於身事既難遣。甘滋於口又非
T2103_.52.0292c26: 易亡。封而爲言非有優劣。宜枲麻果菜事等
T2103_.52.0292c27: 義同攘寒實腹曾無一異。偏通繪纊當有別
T2103_.52.0292c28: 途。請試言之。夫聖道隆深非思不洽。仁被群
T2103_.52.0292c29: 生理無偏漏。拯麁去甚教義斯急。繒衣肉食
T2103_.52.0293a01: 非已則通。及晩説大典弘宣妙訓。禁肉之旨
T2103_.52.0293a02: 載現于言。黜繒之義斷可知矣。而禁淨之始
T2103_.52.0293a03: 猶通蠶革。蓋是敷説之儀。各有次第。亦猶闡
T2103_.52.0293a04: 提二義倶在一經。兩説參差各隨教立。若執
T2103_.52.0293a05: 前迷後。則闡提無入善之塗。禁淨通蠶。則
T2103_.52.0293a06: 含生無有頓免之望。難者又以闡提入道聞
T2103_.52.0293a07: 之後説。蠶革宜禁曾無概理。大聖弘旨義豈
T2103_.52.0293a08: 徒然。夫常住密奧傳譯遐阻。泥洹始度咸謂
T2103_.52.0293a09: 已窮。中出河西方知未盡。關中晩説厥義彌
T2103_.52.0293a10: 暢。仰尋條流理非備足。又案涅槃初説阿闍
T2103_.52.0293a11: 世王大迦葉阿難三部徒衆獨不來至。既而
T2103_.52.0293a12: 二人並來。惟無迦葉。迦葉佛大弟子。不容
T2103_.52.0293a13: 不至而經無至文理非備盡。昔涅槃未啓。十
T2103_.52.0293a14: 數年間廬阜名僧已有蔬食者矣。豈非乘心
T2103_.52.0293a15: 闇踐自與理合者哉。且一朝裂帛可以終年。
T2103_.52.0293a16: 烹牢待膳亘時引日。然則一歳八蠶已驚其
T2103_.52.0293a17: 驟。終朝未肉盡室驚嗟。拯危濟苦先其所急。
T2103_.52.0293a18: 敷説次序義實在斯。外聖又云。一人不耕必
T2103_.52.0293a19: 有受其飢者。故一人躬稼亦有受其飽焉。桑
T2103_.52.0293a20: 野漁川事雖非已。炮肉裂繒咸受其分。自涅
T2103_.52.0293a21: 槃東度。三肉罷縁。服膺至訓操概彌遠。促命
T2103_.52.0293a22: 有殫長蔬靡倦。秋禽夏卵比之如浮雲。山毛
T2103_.52.0293a23: 海錯事同於腐鼠。而繭衣絋服曾不惟疑。此
T2103_.52.0293a24: 蓋慮窮於文字思迷於弘旨。通方深信之客。
T2103_.52.0293a25: 庶有鑒於斯理。斯理一悟行迷克反。斷蠶肉
T2103_.52.0293a26: 之因。固蔬枲之業。然則含生之類。幾於免
T2103_.52.0293a27: 矣
T2103_.52.0293a28: 與何胤書梁周顒
T2103_.52.0293a29: 普通年中。何胤侈於味。食必方丈。後稍欲其
T2103_.52.0293b01: 甚者。使門人議之。學士鍾岏曰。蛆之就脯
T2103_.52.0293b02: 驟於屈伸。蟹之將煻躁擾彌甚。仁人用意深
T2103_.52.0293b03: 懷如怛。且不悴不榮曾芻蕘之不若。無馨無
T2103_.52.0293b04: 臭與瓦礫其何算
T2103_.52.0293b05: 有汝南周顒貽胤書曰。丈人所以未極遐蹈。
T2103_.52.0293b06: 惑在於不全菜耶。剉折之升鼎俎。網罟之興
T2103_.52.0293b07: 載册。其來寔遠。誰敢干議。觀聖人之設膳
T2103_.52.0293b08: 羞。乃復爲之品節。蓋以茹毛飮血與生民共
T2103_.52.0293b09: 始。縱而勿裁將無崖畔。善爲士者豈不以恕己
T2103_.52.0293b10: 爲懷。是各靜封疆罔相陵轢。況乃變之大者
T2103_.52.0293b11: 莫過死生。生之所重無過性命。性命之於彼
T2103_.52.0293b12: 極切。滋味之於我可
。而終身朝＊脯資之以
T2103_.52.0293b13: 永歳。彼就怨酷莫能自列。我業長久。吁哉
T2103_.52.0293b14: 可畏。且區區微卵脆薄易矜。歂彼弱麑顧歩
T2103_.52.0293b15: 宜愍。觀其飮啄飛沈使人憐悼。況可甘心撲
T2103_.52.0293b16: 揥加復恣忍呑嚼。至乃野牧成群閑豢重
T2103_.52.0293b17: 圈。量肉揣毛以俟支剥。如土委地。僉謂常理
T2103_.52.0293b18: 可爲愴息。事豈一途。若云三世理誣。則幸矣。
T2103_.52.0293b19: 良快。如使此道果然。而受形未息。一往一來
T2103_.52.0293b20: 生死常事。雜報如家人天如客。過客日少在
T2103_.52.0293b21: 家日多。吾修信業未足長免。則傷心之慘行
T2103_.52.0293b22: 亦自念。丈人於血氣之類。雖不身殘。至於
T2103_.52.0293b23: 晨鳧沈鯉。不能不取備屠門。財貿之一經
T2103_.52.0293b24: 盜手。猶爲廉士所棄。生性之一啓鸞刀。寧復
T2103_.52.0293b25: 慈心所忍。騶虞雖飢。非自死之草不食聞其
T2103_.52.0293b26: 風豈不使人多愧。胤獲書納之。遂絶血味。
T2103_.52.0293b27: 注百論十二門論。行於法俗
T2103_.52.0293b29: 梁高祖武皇帝臨天下十二年。下詔去宗廟
T2103_.52.0293c01: 犧牲。修行佛戒蔬食斷欲。上定林寺沙門僧
T2103_.52.0293c02: 祐。龍華邑正柏超度等上啓云。京畿既是福
T2103_.52.0293c03: 地。而鮮食之族猶布筌網。並驅之客尚馳鷹
T2103_.52.0293c04: 犬。非所以仰稱皇朝優洽之旨。請丹陽瑯琊
T2103_.52.0293c05: 二境。水陸並不得蒐捕。勅付尚書詳之。議郎
T2103_.52.0293c06: 江貺以爲。聖人之道以百姓爲心。仁者之化
T2103_.52.0293c07: 以躬行被物。皇徳好生協于上下。日就月將
T2103_.52.0293c08: 自然愍俗。一朝抑絶容恐愚民。且獵山之人
T2103_.52.0293c09: 例堪跋渉。捕水之客不憚風波。江寧有禁即
T2103_.52.0293c10: 逹牛渚。延陵不許便往陽羨。取生之地雖異。
T2103_.52.0293c11: 殺生之數是同。空有防育之制。無益全生之
T2103_.52.0293c12: 術。兼都令史王述以爲。京邑翼翼四方所視。
T2103_.52.0293c13: 民漸至化必被萬國。今祁寒暑雨人尚無怨。
T2103_.52.0293c14: 況去俗入眞所以可悦。謂斷之爲是。左承謝
T2103_.52.0293c15: 幾卿曰。不殺之禮誠如王述所議。然聖人爲
T2103_.52.0293c16: 教亦與俗推移。即之事迹恐不宜偏斷。若二
T2103_.52.0293c17: 郡獨有此禁。便似外道謂不殺戒皆有界域。
T2103_.52.0293c18: 因時之宜敬同議郎江貺議。尚書臣亶僕射
T2103_.52.0293c19: 臣昂令瑩以下並同貺議。帝使周舍難貺
T2103_.52.0293c20: 曰。禮云。君子遠庖厨。血氣不身剪見生不忍
T2103_.52.0293c21: 其死。聞聲不食其肉。此皆即自興仁非關及
T2103_.52.0293c22: 遠。三驅之禮。向我者舍背我者射。於是依王
T2103_.52.0293c23: 述議遂斷
T2103_.52.0293c24: 又勅太醫不得以生類合藥。公家織官紋
T2103_.52.0293c25: 錦。並斷仙人鳥獸之形。以爲褻衣。裁剪有
T2103_.52.0293c26: 乖仁恕。至遂祈告天地宗廟。以去殺之理被
T2103_.52.0293c27: 之含識。郊廟皆以麺爲牲牷。其饗萬國用菜
T2103_.52.0293c28: 蔬去生類。其山川諸祀則否。乃勅有司曰。近
T2103_.52.0293c29: 以神實愛民。不責無識。所貴誠信。非尚血膋。
T2103_.52.0294a01: 凡有水旱之患。使歸咎在上。不同牲牢。止告
T2103_.52.0294a02: 知而已。而萬姓祈求諂黷爲事。山川小祇難
T2103_.52.0294a03: 期正直。晴雨或乖容市民怨。愚夫滯習難用
T2103_.52.0294a04: 理移。自今祈請報答可如俗法所用。以身塞
T2103_.52.0294a05: 咎事自依前
T2103_.52.0294a06: 前臣曰。夫神道茫昧求諸不一。或尚血腥之
T2103_.52.0294a07: 祀。或歆蘊藻之誠。設教隨時貴其爲善。其誠
T2103_.52.0294a08: 無忒何往不通。若祭享理無則四代之風爲
T2103_.52.0294a09: 爽。神明實有三世之道爲弘。語其無不待牲
T2103_.52.0294a10: 牷之潔。據其有宜存去殺之仁周文禴祭由
T2103_.52.0294a11: 來尚矣。苟有明徳神其吐諸。而以麺爲牲於
T2103_.52.0294a12: 義未逹。方之紋錦將不矛盾乎
T2103_.52.0294a13: 齊光祿顏之推誡殺訓
T2103_.52.0294a14: 儒家君子離庖厨。見其生不忍其死。聞其聲
T2103_.52.0294a15: 不食其肉。高柴折像未知内教。皆能不殺。
T2103_.52.0294a16: 此皆仁者自然用心也。含生之徒莫不愛命。
T2103_.52.0294a17: 去殺之事必勉行之。見好殺之人臨死報驗。
T2103_.52.0294a18: 子孫殃禍其數甚多。不能具録耳。且示數條
T2103_.52.0294a19: 於末
T2103_.52.0294a20: 梁時有人。常以雞卵白和沐云。使髮光。毎沐
T2103_.52.0294a21: 輒破二三十枚。臨終但聞髮中啾啾數千雞
T2103_.52.0294a22: 雛聲
T2103_.52.0294a23: 江陵劉氏以賣鱓爲業。後生一兒。頭具是鱓。
T2103_.52.0294a24: 自頸已下。方爲人耳
T2103_.52.0294a25: 王克爲永嘉郡。有人餉羊。集賓欲讌。而羊
T2103_.52.0294a26: 繩解來投一客。先跪兩拜便入衣中。此客竟
T2103_.52.0294a27: 不言之。固無救請。須臾宰羊爲炙。先行至
T2103_.52.0294a28: 客。一臠入口便下皮内。周行遍體痛楚號
T2103_.52.0294a29: 方復説之。遂作羊鳴而死
T2103_.52.0294b01: 梁時有人爲縣令。經劉敬躬亂。縣廨被焚。寄
T2103_.52.0294b02: 寺而住。民將羊酒作禮。縣令以羊繋刹。
T2103_.52.0294b03: 屏除形像鋪設床座於堂上。接賓未殺之頃。
T2103_.52.0294b04: ＊羊解徑來至階而拜。縣令大笑。命左右宰之
T2103_.52.0294b05: 飮噉飽酒便臥簷下。投醒即覺體痒。爬掻
T2103_.52.0294b06: 胗因爾成病。十餘年死
T2103_.52.0294b07: 楊思逹爲西陽郡。値侯景亂。時復旱。儉飢民
T2103_.52.0294b08: 盜田中麥。思逹遣一部曲守視。所得盜者輒
T2103_.52.0294b09: 截手腕。凡戮十餘人。部曲後生一男。自然無
T2103_.52.0294b10: 手
T2103_.52.0294b11: 齊國有一奉朝請。家甚豪侈。非手殺牛則噉
T2103_.52.0294b12: 之不美。年三十許病篤。大見牛來。擧體如被
T2103_.52.0294b13: 刀刺。＊呼而終
T2103_.52.0294b14: 江陵高偉隨父入齊凡數年。向幽州淀中捕
T2103_.52.0294b15: 魚。後病毎見群魚齧之而死
T2103_.52.0294b16: 斷酒肉文梁高祖
T2103_.52.0294b17: 弟子蕭衍。敬白諸大徳僧尼諸義學僧尼諸
T2103_.52.0294b18: 寺三官。夫匡正佛法是黒衣人事。迺非弟子
T2103_.52.0294b19: 白衣所急。但經教亦云。佛法寄囑人王。是以
T2103_.52.0294b20: 弟子不得無言。今日諸僧尼開意聽受。勿生
T2103_.52.0294b21: 疑閉内懷忿異
T2103_.52.0294b22: 凡出家人所以異於外道者。正以信因信果
T2103_.52.0294b23: 信經。所明信是佛説經言。行十惡者受於惡
T2103_.52.0294b24: 報。行十善者受於善報。此是經教大意。如是
T2103_.52.0294b25: 若言。出家人猶嗜飮酒噉食魚肉。是則爲行
T2103_.52.0294b26: 同於外道。而復不及。何謂同於外道。外道執
T2103_.52.0294b27: 斷常見。無因無果無施無報。今佛弟子酣酒
T2103_.52.0294b28: 嗜肉。不畏罪因不畏苦果。即是不信因不信
T2103_.52.0294b29: 果。與無施無報者復何以異。此事與外道見
T2103_.52.0294c01: 同。而有不及外道。是何外道。各信其師。師所
T2103_.52.0294c02: 言是弟子言是。師所言非弟子言非。涅槃經
T2103_.52.0294c03: 言。迦葉我今日制諸弟子。不得食一切肉。而
T2103_.52.0294c04: 今出家人猶自噉肉。戒律言。飮酒犯波夜提。
T2103_.52.0294c05: 猶自飮酒無所疑難。此事違於師教。一不及
T2103_.52.0294c06: 外道
T2103_.52.0294c07: 又外道雖復邪僻持牛狗戒。既受戒已後必
T2103_.52.0294c08: 不犯。今出家人既受戒已。輕於毀犯。是二不
T2103_.52.0294c09: 及外道
T2103_.52.0294c10: 又外道雖復五熱炙身投淵赴火窮諸苦行。
T2103_.52.0294c11: 未必皆噉食衆生。今出家人噉食魚肉。是三
T2103_.52.0294c12: 不及外道
T2103_.52.0294c13: 又外道行其異學。雖不當理各習師法無有
T2103_.52.0294c14: 覆藏。今出家人噉食魚肉。於親所者乃自和
T2103_.52.0294c15: 光。於所疏者則有隱避。如是爲行四不及外
T2103_.52.0294c16: 道
T2103_.52.0294c17: 又外道各宗所執各重其法。乃自高聲大唱
T2103_.52.0294c18: 云。不如我道眞。於諸異人無所忌憚。今出家
T2103_.52.0294c19: 人或復年時已長。或復素爲物宗。噉食魚肉
T2103_.52.0294c20: 極自艱難或避弟子。或避同學。或避白衣。或
T2103_.52.0294c21: 避寺官。懷挾邪志崎嶇覆藏。然後方得一過
T2103_.52.0294c22: 噉食。如此爲行五不及外道
T2103_.52.0294c23: 又復外道直情逕行。能長己徒衆惡。不能長
T2103_.52.0294c24: 異部惡。今出家人噉食魚肉。或爲白衣弟子
T2103_.52.0294c25: 之所聞見。内無慚愧。方飾邪説云。佛教爲法
T2103_.52.0294c26: 本存遠因。在於即日未皆悉斷。以錢買肉非
T2103_.52.0294c27: 己自殺。此亦非嫌。白衣愚癡聞是僧説謂眞
T2103_.52.0294c28: 實語。便復信受自行不善増廣諸惡。是則六
T2103_.52.0294c29: 不及外道
T2103_.52.0295a01: 又外道雖復非法説法法説非法。各信經書
T2103_.52.0295a02: 死不違背。今出家人噉食魚肉。或云肉非己
T2103_.52.0295a03: 殺猶自得噉。以錢買肉亦復非嫌。如是説者
T2103_.52.0295a04: 是事不然。涅槃經云。一切肉悉斷及自死者。
T2103_.52.0295a05: 自死者猶斷。何況不自死者。楞伽經云。爲利
T2103_.52.0295a06: 殺衆生以財網諸肉。二業倶不善死。墮叫呼
T2103_.52.0295a07: 獄。何謂以財網肉。陸設罝罘水設網罟。此是
T2103_.52.0295a08: 以網網肉。若於屠殺人間以錢買肉。此是以
T2103_.52.0295a09: 財網肉。若令此人不以財網肉者。習惡律儀
T2103_.52.0295a10: 捕害衆生。此人爲當專自供口。亦復別有所
T2103_.52.0295a11: 擬。若別有所擬。向食肉者豈無殺分。何得云
T2103_.52.0295a12: 我不殺生。此是灼然違背經文。是則七不及
T2103_.52.0295a13: 外道
T2103_.52.0295a14: 又復外道同其法者和合。異其法者苦治。令
T2103_.52.0295a15: 行禁止莫不率從。今出家人或爲師長。或爲
T2103_.52.0295a16: 寺官。自開酒禁噉食魚肉。不復能得施其教
T2103_.52.0295a17: 戒。裁欲發言他即譏刺云。師向亦爾。寺官亦
T2103_.52.0295a18: 爾。心懷内熱默然低頭。面赤汗出不復得言。
T2103_.52.0295a19: 身既有瑕不能伏物。便復摩何直爾止住。所
T2103_.52.0295a20: 以在寺者乖違。受道者放逸。此是八不及外
T2103_.52.0295a21: 道
T2103_.52.0295a22: 又外道受人施與如己法。受烏戒人受烏戒
T2103_.52.0295a23: 施。鹿戒人受鹿戒施。烏戒人終不覆戒。受
T2103_.52.0295a24: 鹿戒施鹿戒人終不覆戒。受烏戒施。今出家
T2103_.52.0295a25: 人云。我能精進我能苦行。一時覆相誑諸白
T2103_.52.0295a26: 衣。出即飮酒開衆惡門。入即噉肉集衆苦
T2103_.52.0295a27: 本。此是九不及外道
T2103_.52.0295a28: 又外道雖復顛倒。無如是衆事。酒者何也。
T2103_.52.0295a29: 謂是臭氣水穀失其正性成此別氣。衆生以
T2103_.52.0295b01: 罪業因縁故受此惡觸。此非正眞道法。亦非
T2103_.52.0295b02: 甘露上味。云何出家僧尼猶生耽嗜。僧尼授
T2103_.52.0295b03: 白衣五戒。令不飮酒令不妄語云。何翻自飮
T2103_.52.0295b04: 酒違負約誓。七衆戒八戒齋五篇七聚長短
T2103_.52.0295b05: 律儀。於何科中而出此文。其餘衆僧故復可。
T2103_.52.0295b06: 可至學律者彌不宜爾。且開放逸門集衆惡
T2103_.52.0295b07: 本。若白衣人甘此狂藥。出家人猶當訶止云。
T2103_.52.0295b08: 某甲汝就我受五戒。不應如是。若非受戒者
T2103_.52.0295b09: 亦應云。檀越酒是惡本。酒是魔事。檀越今日
T2103_.52.0295b10: 幸可不飮。云何出家人而應自飮。尼羅浮陀
T2103_.52.0295b11: 地獄身如段肉。無有識知此是何人。皆飮酒
T2103_.52.0295b12: 者出家僧尼。豈可不深信經教。自棄正法行
T2103_.52.0295b13: 於邪道。長衆惡根造地獄苦。習行如此豈不
T2103_.52.0295b14: 内愧。猶服如來衣受人信施。居處塔寺仰對
T2103_.52.0295b15: 尊像。若飮酒食肉如是等事。出家之人不及
T2103_.52.0295b16: 居家。何故如是在家人雖飮酒噉肉無犯戒
T2103_.52.0295b17: 罪。此一不及居家人
T2103_.52.0295b18: 在家人雖復飮酒噉肉。各有丘窟。終不以此
T2103_.52.0295b19: 仰觸尊像。此是二不及居家人。在家人雖復
T2103_.52.0295b20: 飮酒噉肉。終不吐泄寺舍。此是三不及居家
T2103_.52.0295b21: 人
T2103_.52.0295b22: 在家人雖復飮酒噉肉無有譏嫌。出家人若
T2103_.52.0295b23: 飮酒噉肉。使人輕賤佛法。此是四不及居家
T2103_.52.0295b24: 人
T2103_.52.0295b25: 在家人雖復飮酒噉肉。門行井竈各安其鬼。
T2103_.52.0295b26: 出家人若飮酒噉肉。臭氣薫蒸一切善神皆
T2103_.52.0295b27: 悉遠離。一切衆魔皆悉歡喜。此是五不及居
T2103_.52.0295b28: 家人
T2103_.52.0295b29: 在家人雖復飮酒噉肉。自破財産不破他財。
T2103_.52.0295c01: 出家人飮酒噉肉。自破善法破他福田是則
T2103_.52.0295c02: 六不及居家人
T2103_.52.0295c03: 在家人雖復飮酒噉肉。皆是自力所辦。出家
T2103_.52.0295c04: 人若飮酒噉肉皆他信施。是則七不及居家
T2103_.52.0295c05: 人
T2103_.52.0295c06: 在家人雖復飮酒噉肉。是常罪業更非異事
T2103_.52.0295c07: 出家人若飮酒噉肉。衆魔外道各得其便。是
T2103_.52.0295c08: 則八不及居家人
T2103_.52.0295c09: 在家人雖復如此飮酒噉肉。猶故不失世業
T2103_.52.0295c10: 大耽昏者。此則不得。出家人若飮酒噉肉。若
T2103_.52.0295c11: 多若少皆斷佛種。是則九不及居家人。不及
T2103_.52.0295c12: 外道不及居家略出所以各有九事。論欲過
T2103_.52.0295c13: 患條流甚多。可以例推。不復具言
T2103_.52.0295c14: 今日大徳僧尼。今日義學僧尼。今日寺官。宜
T2103_.52.0295c15: 自警戒嚴淨徒衆。若其懈怠不遵佛教。猶是
T2103_.52.0295c16: 梁國編戸一民。弟子今日力能治制。若猶不
T2103_.52.0295c17: 依佛法。是諸僧官宜依法問京師頃年講大
T2103_.52.0295c18: 涅槃經。法輪相續便是不斷。至於聽受動有
T2103_.52.0295c19: 千計。今日重令法雲法師爲諸僧尼講四相
T2103_.52.0295c22: 迺至自死者。亦不許食。何況非自死者。諸
T2103_.52.0295c23: 僧尼出家名佛弟子。云何今日不從師教。經
T2103_.52.0295c24: 言。食肉者斷大慈種。何謂斷大慈種。凡大慈
T2103_.52.0295c25: 者皆令一切衆生同得安樂。若食肉者一切
T2103_.52.0295c26: 衆生皆爲怨對同不安樂。若食肉者是遠離
T2103_.52.0295c27: 聲聞法。若食肉者是遠離辟支佛法。若食肉
T2103_.52.0295c28: 者是遠離菩薩法。若食肉者是遠離菩薩道。
T2103_.52.0295c29: 若食肉者是遠離佛果。若食肉者是遠離大
T2103_.52.0296a01: 涅槃。若食肉者障生六欲天。何況涅槃果。若
T2103_.52.0296a04: 若食肉者是障信根。若食肉者是障進根。若
T2103_.52.0296a05: 食肉者是障念根。若食肉者是障定根。若食
T2103_.52.0296a06: 肉者是障慧根。擧要爲言。障三十七道品。若
T2103_.52.0296a07: 食肉者是障四眞諦。若食肉者是障十二因
T2103_.52.0296a08: 縁。若食肉者是障六波羅蜜。若食肉者是障四
T2103_.52.0296a10: 是障四無礙智。若食肉者是障三三昧。若食
T2103_.52.0296a11: 肉者是障八解脱。若食肉者是障九次第定。
T2103_.52.0296a12: 若食肉者是障六神通。若食肉者是障百八
T2103_.52.0296a13: 三昧。若食肉者是障一切三昧。若食肉者是
T2103_.52.0296a14: 障海印三昧。若食肉者是障首楞嚴三昧。若
T2103_.52.0296a15: 食肉者是障金剛三昧。若食肉者是障五眼。
T2103_.52.0296a16: 若食肉者是障十力。若食肉者是障四無所
T2103_.52.0296a17: 畏。若食肉者是障十八不共法。若食肉者是
T2103_.52.0296a18: 障一切種智。若食肉者是障無上菩提。何以
T2103_.52.0296a19: 故。若食肉者障菩提心。無有菩薩法。以食肉
T2103_.52.0296a20: 故。障不能得初地。以食肉故。障不能得二地。
T2103_.52.0296a21: 乃至障不能得十地。以無菩薩法故。無四無
T2103_.52.0296a22: 量心。無四無量心故無有大慈大悲。以是因
T2103_.52.0296a23: 縁佛子不續。所以經言。食肉者斷大慈種。諸
T2103_.52.0296a24: 出家人雖復不能行。大慈大悲究竟菩薩行。
T2103_.52.0296a25: 成就無上菩提。何爲不能忍此臭腥修聲聞
T2103_.52.0296a26: 辟支佛道。鴟鴉嗜鼠蝍蛆甘螮。以此而推何
T2103_.52.0296a27: 可嗜著。至於豺犬野犴皆知嗜肉。人最有知
T2103_.52.0296a28: 勝諸衆生。近與此等同甘臭腥。豈直常懷殺
T2103_.52.0296a29: 心斷大慈種。凡食肉者自是可鄙。諸大徳僧
T2103_.52.0296b01: 諸解義者講涅槃經。何可不慇懃。此句令聽
T2103_.52.0296b02: 受者心得悟解。又有一種愚癡之人云。我止
T2103_.52.0296b03: 噉魚實不食肉。亦應開示。此處不殊水陸。衆
T2103_.52.0296b04: 生同名爲肉。諸聽講者豈可不審諦受持如
T2103_.52.0296b05: 説修行。凡食肉者如前説。此皆是遠事未爲
T2103_.52.0296b06: 近切。諸大徳僧尼。當知噉食衆生者是魔行。
T2103_.52.0296b07: 噉食衆生是地獄種。噉食衆生是恐怖因。噉
T2103_.52.0296b08: 食衆生是斷命因。噉食衆生是自燒因。噉食
T2103_.52.0296b09: 衆生是自煮因。噉食衆生是自炮因。噉食衆
T2103_.52.0296b10: 生是自炙因。噉食衆生是自割因。噉食衆生
T2103_.52.0296b11: 是自剥因。噉食衆生是斷頭因。噉食衆生是
T2103_.52.0296b12: 斷手因。噉食衆生是斷足因。噉食衆生是破
T2103_.52.0296b13: 腹因。噉食衆生是破背因。噉食衆生是刳腹
T2103_.52.0296b14: 因。噉食衆生是碎髓因。噉食衆生是抉目因。
T2103_.52.0296b15: 噉食衆生是割鼻因。噉食衆生是截耳因。噉
T2103_.52.0296b16: 食衆生是貧窮因。噉食衆生是下賤因。噉食
T2103_.52.0296b17: 衆生是凍餓因。噉食衆生是醜陋因。噉食衆
T2103_.52.0296b18: 生是聾因。噉食衆生是盲因。噉食衆生是瘖
T2103_.52.0296b19: 因。噉食衆生是瘂因。噉食衆生是跛因。噉食
T2103_.52.0296b20: 衆生是蹇因。噉食衆生是瘡因。噉食衆生是
T2103_.52.0296b21: 瘍因。噉食衆生是疥因。噉食衆生是癬因。噉
T2103_.52.0296b22: 食衆生是瘤因。噉食衆生是癭因。噉食衆生
T2103_.52.0296b23: 是
因。噉食衆生是疵因。噉食衆生是癰
T2103_.52.0296b24: 因。噉食衆生是癤因。噉食衆生是痔因。噉
T2103_.52.0296b25: 食衆生是疽因。噉食衆生是瘺因。噉食衆
T2103_.52.0296b26: 生是癩因。噉食衆生是致蚤因。噉食衆生
T2103_.52.0296b27: 是致虱因。噉食衆生是致蚊因。噉食衆生
T2103_.52.0296b28: 是致虻因。噉食衆生是遭毒蟲因。噉食衆
T2103_.52.0296c02: 是腹痛因。噉食衆生是胸痛因。噉食衆生是
T2103_.52.0296c03: 背痛因。噉食衆生是手痛因。噉食衆生是足
T2103_.52.0296c04: 痛因。噉食衆生是髓痛因。噉食衆生是腸痛
T2103_.52.0296c05: 因。噉食衆生是筋縮因。噉食衆生是胃反因。
T2103_.52.0296c06: 噉食衆生是脈絶因。噉食衆生是血流因。噉
T2103_.52.0296c07: 食衆生是咽塞因。噉食衆生是喉痛因。噉食
T2103_.52.0296c08: 衆生是風病因。噉食衆生是水病因。噉食衆
T2103_.52.0296c09: 生是四大不調適因。噉食衆生是五藏不調
T2103_.52.0296c10: 適因。噉食衆生是六腑不調適因。噉食衆生
T2103_.52.0296c11: 是顛因。噉食衆生是狂因。噉食衆生乃至是
T2103_.52.0296c12: 四百四病一切衆因。噉食衆生是熱因。噉食
T2103_.52.0296c13: 衆生是惱因。噉食衆生是受壓因。噉食衆生
T2103_.52.0296c14: 是遭水因。噉食衆生是遭火因。噉食衆生是
T2103_.52.0296c15: 遭風因。噉食衆生是遭偸因。噉食衆生是遭
T2103_.52.0296c16: 劫因。噉食衆生是遭賊因。噉食衆生是鞭因。
T2103_.52.0296c17: 噉食衆生是杖因。噉食衆生是笞因。噉食衆
T2103_.52.0296c18: 生是督因。噉食衆生是罵因。噉食衆生是辱
T2103_.52.0296c19: 因。噉食衆生是繋因。噉食衆生是縛因。噉食
T2103_.52.0296c20: 衆生是幽因。噉食衆生是閉因。噉食衆生是
T2103_.52.0296c21: 生苦因。噉食衆生是老苦因。噉食衆生是病
T2103_.52.0296c22: 苦因。噉食衆生是死苦因。噉食衆生是怨憎
T2103_.52.0296c23: 會苦因。噉食衆生是愛別離苦因。噉食衆生
T2103_.52.0296c24: 是求不得苦因。噉食衆生是五受陰苦因。噉
T2103_.52.0296c25: 食衆生是行苦因。噉食衆生是壞苦因。噉食
T2103_.52.0296c26: 衆生是苦苦因。噉食衆生是想地獄因。噉食
T2103_.52.0296c27: 衆生是黒繩地獄因。噉食衆生是衆合地獄
T2103_.52.0296c28: 因。噉食衆生是叫喚地獄因。噉食衆生是大
T2103_.52.0296c29: 叫喚地獄因。噉食衆生是熱地獄因。噉食衆
T2103_.52.0297a01: 生是大熱地獄因。噉食衆生是阿鼻地獄因。
T2103_.52.0297a02: 噉食衆生是八寒八熱地獄因。乃至是八萬
T2103_.52.0297a03: 四千鬲子地獄因乃至是不可説不可説鬲子
T2103_.52.0297a04: 地獄因。噉食衆生乃至是一切餓鬼因。噉食
T2103_.52.0297a05: 衆生乃至是一切畜生因。當知餓鬼有無量
T2103_.52.0297a06: 苦。當知畜生有無量苦。畜生暫生暫死爲物
T2103_.52.0297a07: 所害。生時有無量怖畏。死時有無量怖畏。此
T2103_.52.0297a08: 皆是殺業因縁受如是果。若欲具列殺果展
T2103_.52.0297a09: 轉不窮盡。大地草木亦不能容受。向來所説
T2103_.52.0297a10: 雖復多途。擧要爲言。同一苦果。中自有輕
T2103_.52.0297a11: 重。所以今日致衆苦果。皆由殺業惱害衆生。
T2103_.52.0297a12: 略擧一隅粗言少分
T2103_.52.0297a13: 諸大徳僧尼。諸義學僧尼。諸寺三官。復當應
T2103_.52.0297a14: 思一大事。若使噉食衆生父。衆生亦報噉食
T2103_.52.0297a15: 其父。若噉食衆生母。衆生亦報噉食其母。若
T2103_.52.0297a16: 噉食衆生子。衆生亦報噉食其子。如是怨對
T2103_.52.0297a17: 報相噉食。歴劫長夜無有窮已。如經説。有一
T2103_.52.0297a18: 女人五百世害狼兒。狼兒亦五百世害其子。
T2103_.52.0297a19: 又有女人五百世斷鬼命根。鬼亦五百世斷
T2103_.52.0297a20: 其命根。如此皆是經説。不可不信。其餘相報
T2103_.52.0297a21: 推例可知。諸大徳僧尼。諸義學僧尼。諸寺
T2103_.52.0297a22: 三官。又有一大事當應信受。從無始以來至
T2103_.52.0297a23: 于此生。經歴六道備諸果報。一切親縁遍一
T2103_.52.0297a24: 切處。直以經生歴死神明隔障。是諸眷屬不
T2103_.52.0297a25: 復相識。今日衆生或經是父母。或經是師長。
T2103_.52.0297a26: 或經是兄弟。或經是姉妹。或經是兒孫。或經
T2103_.52.0297a27: 是朋友。而今日無有道眼。不能分別。還相噉
T2103_.52.0297a28: 食不自覺知。噉食之時。此物有靈。即生忿恨
T2103_.52.0297a29: 還成怨對。向者至親還成至怨。如是之事豈
T2103_.52.0297b01: 可不思。暫爭舌端一時少味。永與宿親長爲
T2103_.52.0297b02: 怨對。可爲痛心難以言説。白衣居家未可適
T2103_.52.0297b03: 道。出家學人被如來衣習菩薩行。宜應深
T2103_.52.0297b04: 思
T2103_.52.0297b05: 諸大徳僧尼。諸義學僧尼。諸寺三官。又復當
T2103_.52.0297b06: 思一事。凡噉食衆生是一切衆生惡知識。是
T2103_.52.0297b07: 一切衆生怨家。如是怨家遍滿六道。若欲修
T2103_.52.0297b08: 行皆爲障難。一理中障難。二事中障難。何者。
T2103_.52.0297b09: 是理中障難。以業因縁自生障難。令此行人
T2103_.52.0297b10: 愚癡無慧。不知出要無有方便。設値善知識
T2103_.52.0297b11: 不能信受。設復信受不能習行。此是理中障
T2103_.52.0297b12: 難。事中障者。此諸怨對或在惡鬼中。或在毒
T2103_.52.0297b13: 獸中。或在有大力神中。或在大力龍中。或在
T2103_.52.0297b14: 魔中。或在天中。如是處處來作留難設令修
T2103_.52.0297b15: 行遇善知識深心信受適欲習行。便復難起。
T2103_.52.0297b16: 或引入邪道。或惱令心亂修戒修定修慧。修
T2103_.52.0297b17: 諸功徳常不清淨常不滿足。皆是舊怨起諸
T2103_.52.0297b18: 對障。此是事中障難。如是之事又宜深心
T2103_.52.0297b19: 思。但以一噉食衆生因縁。能遠離一切佛法。
T2103_.52.0297b20: 有如是種種過患。貪毒亦如是。瞋毒亦如是。
T2103_.52.0297b21: 癡毒如是。三毒等分皆同過患。相與宜深自
T2103_.52.0297b22: 覺察善思方便
T2103_.52.0297b23: 弟子蕭衍。又復敬白。諸大徳僧尼諸義學僧
T2103_.52.0297b24: 尼諸寺三官。北山蒋帝猶且去殺。若以不殺
T2103_.52.0297b25: 祈願輒得上教。若以殺祈願輒不得教想。
T2103_.52.0297b26: 今日大衆已應聞知。弟子已勒諸廟祀及以
T2103_.52.0297b27: 百姓凡諸群祀。若有祈報者皆不得薦生類。
T2103_.52.0297b28: 各盡誠心止修蔬供。蒋帝今日行菩薩道。諸
T2103_.52.0297b29: 出家人云何反食衆生行諸魔行。一日北山
T2103_.52.0297c01: 爲蒋帝齋。所以皆請菜食僧者。正以幽靈悉
T2103_.52.0297c02: 能鑒見。若不菜食僧作菜食往。將恐蒋帝惡
T2103_.52.0297c03: 賤佛法怪望弟子。是請法師當見此意
T2103_.52.0297c04: 弟子蕭衍。又敬白大徳僧尼諸義學者一切
T2103_.52.0297c05: 寺官。弟子蕭衍於十方一切諸佛前。於十方
T2103_.52.0297c06: 一切尊法前。於十方一切聖僧前。與諸僧尼
T2103_.52.0297c07: 共申約誓。今日僧衆還寺已後。各各檢勒使
T2103_.52.0297c08: 依佛教。若復飮酒噉肉不如法者。弟子當依
T2103_.52.0297c09: 王法治問。諸僧尼若被如來衣不行如來行。
T2103_.52.0297c10: 是假名僧。與賊盜不異。如是行者猶是弟子
T2103_.52.0297c11: 國中編戸一民。今日以王力足相治問。若爲
T2103_.52.0297c12: 外司聽察所得若爲寺家自相糺擧。不問年
T2103_.52.0297c13: 時老少。不問門徒多少。弟子當令寺官集僧
T2103_.52.0297c14: 衆鳴揵槌捨戒還俗著在家服。依涅槃經還
T2103_.52.0297c15: 俗策使。唯取老舊者。最多門徒者。此二種
T2103_.52.0297c16: 人最宜先問。何以故。治一無行小僧。不足以
T2103_.52.0297c17: 改革物心。治如是一大僧。足以驚動視聽。推
T2103_.52.0297c18: 計名徳大僧。不應有此。設令有此當依法治
T2103_.52.0297c19: 問。其餘小僧故自妄言。今日集會此是大事
T2103_.52.0297c20: 因縁。非直一切諸佛在此。非直一切尊法在
T2103_.52.0297c21: 此。非直一切聖僧在此。諸天亦應遍滿虚空。
T2103_.52.0297c22: 諸仙亦應遍滿虚空。護世四王亦應在此。金
T2103_.52.0297c23: 剛密迹大辯天神。功徳天神。韋駄天神。毘
T2103_.52.0297c24: 紐天神。摩醯首羅。散脂大將。地神堅牢。迦毘
T2103_.52.0297c25: 羅王。孔雀王。封頭王。富尼跋陀羅伽王。阿修
T2103_.52.0297c26: 羅伽王。摩尼跋陀羅伽王。金毘羅王。十方二
T2103_.52.0297c27: 十八部夜叉神王。一切持咒神王。六方大護
T2103_.52.0297c28: 都使安國。如是一切有大神足力。有大威徳
T2103_.52.0297c29: 力。以如是一切善神遍滿虚空。五方龍王娑
T2103_.52.0298a01: 竭龍王阿耨龍王。難陀龍王。跋難陀龍王。伊
T2103_.52.0298a02: 那滿龍王。如是一切菩薩龍王。亦應遍滿在
T2103_.52.0298a03: 此。天龍夜叉揵闥婆王。阿修羅王。迦婁羅
T2103_.52.0298a04: 王。緊那羅王摩睺羅伽王。人非人等。如是一
T2103_.52.0298a05: 切有大神足力。有大威徳力。八部神王皆應
T2103_.52.0298a06: 在此。今日土地山川房廟諸神。亦應仄塞虚
T2103_.52.0298a07: 空。如是幽顯莫不鑒觀。唯無瑕者可以戮人。
T2103_.52.0298a08: 唯自淨者可以淨人。弟子今日昌言此事。僧
T2103_.52.0298a09: 尼必當有不平色。設令刳心擲地以示僧
T2103_.52.0298a10: 與數片肉無以取信。古人有言非知之難其
T2103_.52.0298a11: 在行之。弟子蕭衍雖在居家不持戒。今日當
T2103_.52.0298a12: 先自爲誓以明本心。弟子蕭衍從今以去至
T2103_.52.0298a13: 于道場。若飮酒放逸起諸婬欲。欺誑妄語噉
T2103_.52.0298a14: 食衆生。乃至飮於乳蜜及以蘇酪。願一切有
T2103_.52.0298a15: 大力鬼神。先當苦治蕭衍身。然後將付地獄
T2103_.52.0298a16: 閻羅王與種種苦。乃至衆生皆成佛盡。弟子
T2103_.52.0298a17: 蕭衍。猶在阿鼻地獄中。僧尼若有飮酒噉魚
T2103_.52.0298a18: 肉者而不悔過。一切大力鬼神亦應如此治
T2103_.52.0298a19: 問。増廣善衆清淨佛道。若未爲幽司之所治
T2103_.52.0298a20: 問猶在世者。弟子蕭衍。當如法治問。驅令還
T2103_.52.0298a21: 俗與居家衣隨時役使。願今日二部僧尼。各
T2103_.52.0298a22: 還本寺匡正佛法和合時衆。皆令聽經法者
T2103_.52.0298a23: 如説修行。不可復令斷大慈種。使佛子不續。
T2103_.52.0298a24: 若有犯法破戒者皆依僧制如法治問。若有
T2103_.52.0298a25: 容受不相治擧者。當反任罪
T2103_.52.0298a26: 又僧尼寺。有事四天王迦毘羅神。猶設鹿頭
T2103_.52.0298a27: 及羊肉等。是事不可急宜禁斷。若不禁斷寺
T2103_.52.0298a29: 弟子蕭衍。敬白諸大徳僧尼諸義學僧尼諸
T2103_.52.0298b01: 寺三官。向已粗陳魚肉障累招致苦果。今重
T2103_.52.0298b02: 復欲通白一言。閻浮提壽云百二十。至於世
T2103_.52.0298b03: 間罕聞其人。遷變零落亦無宿少。經言。以一
T2103_.52.0298b04: 念頃有六十刹那。生老無常謝不移時。暫有
T2103_.52.0298b05: 諸根俄然衰滅。三途等苦倏忽便及。欲離地
T2103_.52.0298b06: 獄其事甚難。戒徳清淨猶懼不免。況於毀犯
T2103_.52.0298b07: 安可免乎。雖復長齋菜食。不勤方便欲免苦
T2103_.52.0298b08: 報。亦無是處。何以故。爾此生雖可不犯衆罪。
T2103_.52.0298b09: 後報業強現無方便。三途等苦不能遮止。況
T2103_.52.0298b10: 復飮酒噉食衆生。諸僧尼必信佛語。宜自力
T2103_.52.0298b11: 勵。若云菜食爲難。此是信心薄少。若有信心
T2103_.52.0298b12: 宜應自強。有決定心菜食何難。菜蔬魚肉倶
T2103_.52.0298b13: 是一惑。心若能安便是甘露上味。心若不安
T2103_.52.0298b14: 便是臭穢下食。所以涅槃經言。受食之時令
T2103_.52.0298b15: 作子想。如倶非惑豈須此法。且置遠事止借
T2103_.52.0298b16: 近喩。今已能蔬食者懕惡血腥。甚於不能
T2103_.52.0298b17: 蔬食者。懕＊惡菜茹事等如此。宜應自力迴不
T2103_.52.0298b18: 善惑以爲善惑。就善惑中重爲方便。食菜子
T2103_.52.0298b19: 想。以如是心便得決定。凡不能離魚肉者皆
T2103_.52.0298b20: 云。菜蔬冷於人虚乏。魚肉温於人補益。作
T2103_.52.0298b21: 如是説皆是倒見。今試復粗言。其事不爾。若
T2103_.52.0298b22: 久食菜人榮衞流通。凡如此人法多患熱。榮
T2103_.52.0298b23: 衞流通則能飮食。以飮食故氣力充滿。是則
T2103_.52.0298b24: 菜蔬不冷能有補益。諸苦行人亦皆菜蔬。多
T2103_.52.0298b25: 悉患熱類皆堅強。神明清爽少於昏疲。凡魚
T2103_.52.0298b26: 爲性類皆多冷。血腥爲法増長百疾。所以食
T2103_.52.0298b27: 魚肉者神明理當昏濁。四體法皆沈重無論。
T2103_.52.0298b28: 方招後報有三途苦。即時四大交有不及。此
T2103_.52.0298b29: 豈非惑者。用心各有所執。甘魚肉者便謂爲
T2103_.52.0298c01: 温爲補。此是倒見事不可信。復有一種人。食
T2103_.52.0298c02: 菜以爲冷便復解素。此是行者未得菜意。菜
T2103_.52.0298c03: 與魚肉如水與火。食菜裁欲得力。復噉魚
T2103_.52.0298c04: 肉。魚肉腥臊能滅菜力。所以惑者云。菜爲性
T2103_.52.0298c05: 冷。凡數解素人。進不得菜蔬之力。退不得魚
T2103_.52.0298c06: 肉邪益。法多羸冷少有堪能。是諸僧尼復當
T2103_.52.0298c07: 知一事。凡食魚肉是魔境界行於魔行。心不
T2103_.52.0298c08: 決定多有留難。内外衆共魔相嬈作。所以行
T2103_.52.0298c09: 者思念。魚肉酒是魔漿。故不待言。凡食魚肉
T2103_.52.0298c10: 嗜飮酒者。善神遠離内無正氣。如此等人法
T2103_.52.0298c11: 多衰惱。復有一種人。雖能菜食。恃此憍慢多
T2103_.52.0298c12: 於瞋恚。好生貪求。如是之人亦墮魔界多於
T2103_.52.0298c13: 衰惱。又有一種人。外行似熟内心麁惡。見人
T2103_.52.0298c14: 勝已常懷忿嫉。所行不善皆悉覆相。如是等
T2103_.52.0298c15: 人亦行魔界。雖復菜蔬亦多衰惱。若心力決
T2103_.52.0298c16: 正蔬食若節。如是等人。多爲善力所扶。法
T2103_.52.0298c17: 多堪能。有不直者宜應思覺。勿以不決定心
T2103_.52.0298c18: 期決定人。諸大徳僧尼有行業已成者。今日
T2103_.52.0298c19: ＊以去善相開導。令未得者今去皆得。若已習
T2103_.52.0298c20: 行願堅志力。若未曾行願皆改革。今日相與
T2103_.52.0298c21: 共爲菩提種子。勿怪。弟子蕭衍。向來所白
T2103_.52.0298c22: 寺官三百六十八人宿徳二十五人義
T2103_.52.0298c23: 學五百七十四人 導師三十九人
T2103_.52.0298c24: 右牒衆僧合一千六人
T2103_.52.0298c25: 寺官三百六十九人 義學六十八人 導
T2103_.52.0298c26: 師五人
T2103_.52.0298c27: 右牒合尼僧四百四十二人
T2103_.52.0298c28: 并右牒僧尼合一千四百四十八人。並以
T2103_.52.0298c29: 五月二十二日五更。一唱到鳳莊門
T2103_.52.0299a01: 二十三日旦。光宅寺法雲。於華林殿前登
T2103_.52.0299a02: 東向高座爲法師。瓦官寺慧明。登西向高
T2103_.52.0299a03: 座爲都講。唱大涅槃經四相品四分之一。
T2103_.52.0299a04: 陳食肉者斷大慈種義。法雲解釋。輿駕親
T2103_.52.0299a05: 御。地鋪席位於高座之北。僧尼二衆各以
T2103_.52.0299a06: 次列坐。講畢。耆闍寺道澄。又登西向高座。
T2103_.52.0299a07: 唱此斷肉之文。次唱所傳之語。唱竟又禮
T2103_.52.0299a08: 拜懺悔。普設中食竟出◎
T2103_.52.0299a09: ◎二十三日。會其後諸僧尼。或猶云。律中無
T2103_.52.0299a10: 斷肉事及懺悔食肉法。其月二十九日。又勅
T2103_.52.0299a11: 請義學僧一百四十一人義學尼五十七人。
T2103_.52.0299a12: 於華林華光殿使莊嚴寺法超。奉誠寺僧辯。
T2103_.52.0299a13: 光宅寺寶度等三律師。昇高座御席地施座。
T2103_.52.0299a14: 餘僧尼亦爾
T2103_.52.0299a15: 制旨問法超等三律師曰。古人云。止沸莫若
T2103_.52.0299a16: 去薪。息過莫若無言。弟子無言乃復甚易。但
T2103_.52.0299a17: 欲成人之美使佛種相續與諸僧尼共弘法
T2103_.52.0299a18: 教。兼即事中亦不得默已。故今集會於大衆
T2103_.52.0299a19: 前。求律中意。聞諸
T2103_.52.0299a20: 僧道。律中無有斷肉法。又無懺悔食肉法。
T2103_.52.0299a21: 諸律師從來作若爲開導。使人致有此疑。
T2103_.52.0299a22: 法超奉答。律教是一。而人取文下之旨不同。
T2103_.52.0299a23: 法超所解。律雖許噉三種淨肉。而意實欲永
T2103_.52.0299a24: 斷。何以知之。先明斷十種不淨肉。次令食三
T2103_.52.0299a25: 種淨肉。未令食九種淨肉。如此漸制。便是
T2103_.52.0299a26: 意欲永斷。法超常日講。恒作如此説
T2103_.52.0299a27: 制又問僧辯法師。復作若爲開導。僧辯奉答。
T2103_.52.0299a28: 僧辯從來所解大意。亦不異法超。但教有深
T2103_.52.0299a29: 淺。階級引物。若論噉三種淨肉。理當是過。但
T2103_.52.0299b01: 教既未極。所以許其如此
T2103_.52.0299b02: 制又問寶度法師。復若爲開導。寶度奉答。愚
T2103_.52.0299b03: 短所解只是漸教。所以律文許噉三種淨肉。
T2103_.52.0299b04: 若涅槃究竟明於正理。不許食肉。若利根者。
T2103_.52.0299b05: 於三種淨肉教。即得悉不食解。若鈍根之人。
T2103_.52.0299b06: 方待後教
T2103_.52.0299b07: 制又問法超法師。向答是文外意。若依律文
T2103_.52.0299b08: 作若爲判。奉答。常日解義只作向者所説
T2103_.52.0299b09: 制問僧辯法師。意復云何同超法師不。奉答。
T2103_.52.0299b10: 同法超所解
T2103_.52.0299b11: 制問法超法師。從來作此解律。諸律師並皆
T2103_.52.0299b12: 噉肉爲不噉肉。法超奉答。不知餘人並若爲。
T2103_.52.0299b13: 法超從來自不食肉
T2103_.52.0299b14: 制問僧辯法師。復食肉不。僧辯奉答。昔恒不
T2103_.52.0299b15: 食肉。中年疾病有時暫開
T2103_.52.0299b16: 制問寶度法師。復云何。奉答。本住定林末移
T2103_.52.0299b17: 光宅。二處不得進肉。若在餘處爲疾病亦不
T2103_.52.0299b18: 免開。問講律時噉肉不奉答。講時必有徒衆。
T2103_.52.0299b19: 於徒衆中不敢
T2103_.52.0299b20: 問不敢有兩義。爲不敢食爲不敢不食
T2103_.52.0299b21: 制又問僧辯法師。常日講律時爲當許徒衆
T2103_.52.0299b22: 食肉。爲當不許。若不許噉肉有食肉者應驅
T2103_.52.0299b23: 遣去。若許者作若爲説。奉答。若約教解不全
T2103_.52.0299b24: 言不許。若論其意未常開許
T2103_.52.0299b25: 問今正問。約教時爲許爲不許。答約教不遮｣
T2103_.52.0299b26: 問不遮是許爲是不許。答引其向理許其得
T2103_.52.0299b27: 食三種淨肉
T2103_.52.0299b28: 問見殺亦可不見。聞殺亦可不聞。疑作若爲
T2103_.52.0299b29: 得免。答若見因縁不假疑。聞因縁亦不假疑。
T2103_.52.0299c01: 唯遇得者疑
T2103_.52.0299c02: 問以錢買魚肉。是疑非疑。答若理中理自是
T2103_.52.0299c03: 疑
T2103_.52.0299c04: 問不得以理中見。答若理中爲論。衆僧不應
T2103_.52.0299c05: 市魚肉。今所問事中是疑不。答若約教非疑
T2103_.52.0299c06: 問市中人爲誰殺。答乃爲買者殺。但買者不
T2103_.52.0299c07: 作此想
T2103_.52.0299c08: 問買肉者此人既不惛亂。豈得不知是爲買
T2103_.52.0299c09: 者殺而不作此想。答于時作現死肉心
T2103_.52.0299c10: 問爲自死詺作死。爲殺詺作死。答此旨是理
T2103_.52.0299c11: 中言。約教辯只得如此
T2103_.52.0299c12: 問法師既爲人講説爲人明導。爲人法城。云
T2103_.52.0299c13: 何言只得如此。但問作意使人買時作若爲
T2103_.52.0299c14: 意。答買自死者意
T2103_.52.0299c15: 問若自死者處處應有寺中。亦應有自死者。
T2103_.52.0299c16: 何假往屠肉家買。答理中居然是疑
T2103_.52.0299c17: 問若理中居然是疑者。云何得不疑肉食。僧
T2103_.52.0299c18: 辯無復對
T2103_.52.0299c19: 制又問。此肉爲當作肉味。爲當作菜味。僧辯
T2103_.52.0299c20: 奉答。猶作肉味
T2103_.52.0299c21: 問爲是慈心故食肉。無慈心故食肉。答此非
T2103_.52.0299c22: 慈心
T2103_.52.0299c23: 問若非慈心。豈得非殺耶。答理中常應不得。
T2103_.52.0299c24: 約事故如此
T2103_.52.0299c25: 問律教欲使人出離不。答令人出離
T2103_.52.0299c26: 問食肉得出離不。答不得
T2103_.52.0299c27: 問若爾云何令食肉。答爲淺行者説。引其令
T2103_.52.0299c28: 深
T2103_.52.0299c29: 問爲具足戒者説。爲不具足者説。答爲具足
T2103_.52.0300a01: 者説
T2103_.52.0300a02: 問既爲具足者説。不爲童蒙。云何令食肉
T2103_.52.0300a03: 而是引其令深。答初教如此非是極教
T2103_.52.0300a04: 問云何。初教教具足戒人。答僧辯所解正自
T2103_.52.0300a05: 齊此
T2103_.52.0300a06: 制又問。律教起何時。僧辯奉答。起八年已後
T2103_.52.0300a07: 至涅槃
T2103_.52.0300a08: 問若如此涅槃經有斷肉。楞伽經有斷肉。央
T2103_.52.0300a09: 掘摩羅經亦斷肉。大雲經縛象經並斷肉律。
T2103_.52.0300a10: 若至涅槃云何無斷肉事。答律接續初教。所
T2103_.52.0300a11: 以如此
T2103_.52.0300a12: 問律既云接續初教至於涅槃。既至涅槃則
T2103_.52.0300a13: 應言斷肉。答若制教邊。此是接續初教通於
T2103_.52.0300a14: 五時。不言一切皆同。僧辯解正齊此
T2103_.52.0300a15: 問法師既是大律師。爲衆開導。今日大衆取
T2103_.52.0300a16: 判法師。不得言齊此。齊此亦不得住。不齊此
T2103_.52.0300a17: 亦不得住。只問此是優波離律不。答是
T2103_.52.0300a18: 問佛般泥洹時。優波離既親在坐。云何律文
T2103_.52.0300a19: 不斷食肉。答此是接續前近教
T2103_.52.0300a20: 問若言接近教。近教亦不明食肉。且涅槃前
T2103_.52.0300a21: 迦葉已持修行不食肉。法律若異此。則非優
T2103_.52.0300a22: 波離律。是異部家律。云何用此講説以化群
T2103_.52.0300a23: 僧。僧辯不復奉答
T2103_.52.0300a24: 制問寶度法師。説既同徳同行。云何解此語。
T2103_.52.0300a25: 寶度奉答。若律中事是優波離所出。經事悉
T2103_.52.0300a26: 是阿難所出
T2103_.52.0300a27: 問若爾律中事便當皆不出經。答若經中事
T2103_.52.0300a28: 牽律。律中事牽經
T2103_.52.0300a29: 問佛説經時有所制約。便集以爲律。何處方
T2103_.52.0300b01: 復牽律。若經皆牽律。是則説經應在律後。答
T2103_.52.0300b02: 只言經中有明戒處。愚謂應相關渉
T2103_.52.0300b03: 問若論相渉。三藏義何嘗不相渉。修多羅中
T2103_.52.0300b04: 亦有毘尼與毘曇。毘尼中亦有修多羅與毘
T2103_.52.0300b05: 曇。毘曇中亦有修多羅與毘尼。不言無此義。
T2103_.52.0300b06: 但問法師今所講律。是優波離律義。不違經
T2103_.52.0300b07: 不。答今所講是優波離律。與經不違
T2103_.52.0300b08: 問若是優波離律不違經者。則斷肉義不應
T2103_.52.0300b09: 異涅槃。答涅槃經顯斷肉律文雖不明。而優
T2103_.52.0300b10: 波離意未＊常開肉
T2103_.52.0300b11: 問律既是具教。優波離既不開肉。律何得無
T2103_.52.0300b12: 文。法師此解殊爲進退。只可爲寺中沙彌式
T2103_.52.0300b13: 叉摩尼説。不得以此答弟子。答寶度愚解正
T2103_.52.0300b14: 自極此
T2103_.52.0300b15: 制又問。下座諸律師。復云何解。龍光寺道恩
T2103_.52.0300b16: 奉答。律文不斷。涅槃經方斷
T2103_.52.0300b17: 問法師所講是誰律。答是佛律
T2103_.52.0300b18: 問所引乃極弘曠。只未知此律是優波離律
T2103_.52.0300b19: 不。答優波離仰述佛律
T2103_.52.0300b20: 問優波離悉集佛所説不。答集前四時。不集
T2103_.52.0300b21: 涅槃時
T2103_.52.0300b22: 問若爾迦葉那得語阿難道。佛從何處説法。
T2103_.52.0300b23: 至涅槃時集修多羅藏。語優波離道佛從何
T2103_.52.0300b24: 處説法。至涅槃時集毘尼藏。云何得言唯取
T2103_.52.0300b25: 前四時不取涅槃。答涅槃時不復制戒
T2103_.52.0300b26: 問涅槃云。夫食肉者斷大慈種。我從今日制
T2103_.52.0300b27: 諸弟子。不得復食一切肉。一切悉斷及自死
T2103_.52.0300b28: 者。如此制斷。是戒非戒。道恩不復奉答
T2103_.52.0300b29: 制又問。諸律師親自講律。諸大法師盡講大
T2103_.52.0300c01: 涅槃經。云何有時解素。素是何義。若不解是
T2103_.52.0300c02: 素。解則非素。素若使得不素。戒既是淨。亦可
T2103_.52.0300c03: 得使淨爲不淨不。諸講律師親違此教。外書
T2103_.52.0300c04: 所云。自踰短垣竊簡書法。正是此義宣武寺
T2103_.52.0300c05: 法寵奉答。閉穢門稱爲素開穢門稱不素
T2103_.52.0300c06: 問若爾衆僧云何開穢門。答實自不應得開。
T2103_.52.0300c07: 但貪欲情深。所以如此
T2103_.52.0300c08: 問云何懺悔。答懇惻至心是爲懺悔。若能懺
T2103_.52.0300c09: 悔是大丈夫
T2103_.52.0300c10: 問諸學人即時懺悔不。故如弟子請諸法師
T2103_.52.0300c11: 動至千數。導師唱導令懺悔者。于時諸法師
T2103_.52.0300c12: 懺悔＊以不。答那得不懺悔
T2103_.52.0300c13: 問若懺竟出寺更食肉不。答居然不食。但其
T2103_.52.0300c14: 中有無明多者。或亦不免更食
T2103_.52.0300c15: 問出寺更食。何如發初作者輕重。答一種
T2103_.52.0300c16: 問云何一種。初直爾而食。後已經於諸佛前
T2103_.52.0300c17: 誓方復更噉。云何一種。答初人無慚愧。後
T2103_.52.0300c18: 人有慚愧。乃得有勝初人義
T2103_.52.0300c19: 問若爾但先道慚愧痛打前人。而道我慚愧
T2103_.52.0300c20: 汝我打汝。我慚愧汝我食汝。答如大邪見人
T2103_.52.0300c21: 無慚愧。其既知慚愧。故知差不慚者
T2103_.52.0300c22: 問先道慚愧而猶噉食。此是知而故犯。非謂
T2103_.52.0300c23: 慚愧。若使先時不知。或是過誤。後方起愧乃
T2103_.52.0300c24: 是慚愧。豈非知而故犯。其罪大於不知。又復
T2103_.52.0300c25: 慚愧不得重犯。如其直犯。復是違破初心。
T2103_.52.0300c26: 論此爲罪所以彌大。答經有誠文。耆婆云汝
T2103_.52.0300c27: 有慚愧。故罪可滅。慚愧即是清白法
T2103_.52.0300c28: 問法師是得經言不得其意此明。若作罪後
T2103_.52.0300c29: 方知慚愧。此爲白法。不言發初慚愧而故作
T2103_.52.0301a01: 罪。以爲白法。答經又道慚愧爲上服。若爾便
T2103_.52.0301a02: 有非上服義
T2103_.52.0301a03: 問義亦如此。若正作罪。雖云慚愧終無所益。
T2103_.52.0301a04: 若作罪後能生慚愧者。乃是上服。法寵無復
T2103_.52.0301a05: 答
T2103_.52.0301a06: 法寵奉答事畢。三律師並下。又勅始興寺。景
T2103_.52.0301a07: 猷昇高座。讀楞伽央掘魔羅經所明斷肉經
T2103_.52.0301a08: 文。今載如左
T2103_.52.0301a11: 肉之人不應施肉。何以故。我見不食肉者有
T2103_.52.0301a12: 大功徳。佛讃迦葉。善哉善哉。汝今乃能善知
T2103_.52.0301a13: 我意。護法菩薩應當如是。善男子。從今日始
T2103_.52.0301a14: 不聽聲聞弟子食肉。若受檀越信施之時。應
T2103_.52.0301a15: 觀是食如子肉想。迦葉菩薩復白佛言。世尊。
T2103_.52.0301a16: 云何如來不聽食肉。善男子。夫食肉者斷大
T2103_.52.0301a17: 慈種。迦葉又言。如來何故先聽比丘食三種
T2103_.52.0301a18: 淨肉。迦葉。是三種淨肉隨事漸制。迦葉菩薩
T2103_.52.0301a19: 復白佛言。世尊。何因縁故十種不淨乃至九
T2103_.52.0301a20: 種清淨而復不聽。佛告迦葉。亦是因事漸次
T2103_.52.0301a21: 而制。當知即是現斷肉義。迦葉菩薩復白佛
T2103_.52.0301a22: 言。云何如來稱讃魚肉爲美食耶。善男子。我
T2103_.52.0301a23: 亦不説魚肉之屬爲美食也。我説甘蔗粳米
T2103_.52.0301a24: 石蜜一切穀麥及黒石蜜乳酪＊蘇油以爲美
T2103_.52.0301a25: 食。雖説應畜種種衣服。所應畜者要是壞色。
T2103_.52.0301a26: 何況貪著是魚肉味。迦葉復言。如來若制不
T2103_.52.0301a27: 食肉者。彼五種味乳酪酪漿生＊蘇熟＊蘇胡
T2103_.52.0301a28: 麻油等。及諸衣服憍奢耶衣珂貝皮革金銀
T2103_.52.0301a29: 盂器。如是等物亦不應受。善男子。不應同彼
T2103_.52.0301b01: 尼揵所見。如來所制一切禁戒各有異意。故
T2103_.52.0301b02: 聽食三種淨肉。異想故斷十種肉。異想故一
T2103_.52.0301b03: 切悉斷及自死者。迦葉。我從今日制諸弟子。
T2103_.52.0301b04: 不得復食一切肉也。迦葉。其食肉者。若行若
T2103_.52.0301b05: 住若坐若臥。一切衆生聞其肉氣悉生恐怖。
T2103_.52.0301b06: 譬如有人近師子已。衆人見之聞師子臭亦
T2103_.52.0301b07: 生恐怖。善男子。如人噉蒜臭穢可惡。餘人
T2103_.52.0301b08: 見之聞臭捨去。設遠見者猶不欲視。況當近
T2103_.52.0301b09: 之。諸食肉者亦復如是。一切衆生聞其肉氣。
T2103_.52.0301b10: 悉皆恐怖生畏死想。水陸空行有命之類悉
T2103_.52.0301b11: 捨之走。咸言此人是我等怨。是故菩薩不習
T2103_.52.0301b12: 食肉。爲度衆生示現食肉。雖現食之其實不
T2103_.52.0301b13: 食。善男子。如是菩薩清淨之食猶尚不食。況
T2103_.52.0301b14: 當食肉。善男子。我涅槃後無量百歳。四道聖
T2103_.52.0301b15: 人悉復涅槃。正法滅後於像法中當有比丘。
T2103_.52.0301b16: 似像持律少讀誦經。貪嗜飮食長養其身。其
T2103_.52.0301b17: 所被服麁陋醜惡。形容憔悴無有威徳。放畜
T2103_.52.0301b18: 牛羊擔負薪草。頭鬚髮爪悉皆長利。雖服袈
T2103_.52.0301b19: 裟猶如獵師。細視徐行如猫伺鼠。常唱是言
T2103_.52.0301b20: 我得羅漢。多諸病苦眠臥糞穢。外現賢善内
T2103_.52.0301b21: 懷貪嫉。如受瘂法婆羅門等。實非沙門現沙
T2103_.52.0301b22: 門像。邪見熾盛誹謗正法。如是等人。破壞如
T2103_.52.0301b23: 來所制戒律正行威儀説解脱果離不淨法。
T2103_.52.0301b24: 及壞甚深祕密之教。各自隨意反説經律。而
T2103_.52.0301b25: 作是言。如來皆聽我等食肉。自生此論。言是
T2103_.52.0301b26: 佛説。互共諍訟各自稱是沙門釋子。善男子。
T2103_.52.0301b27: 爾時復有諸沙門等。貯聚生穀受取肉魚手
T2103_.52.0301b28: 自作食執持油瓶。寶蓋革屣親近國王大臣
T2103_.52.0301b29: 長者。占相星宿。懃修醫道。畜養奴婢。金銀琉
T2103_.52.0301c01: 璃硨磲碼瑙頗梨眞珠珊瑚琥珀璧玉珂貝種
T2103_.52.0301c02: 種果蓏。學諸伎藝。畫師泥作造書教學。種
T2103_.52.0301c03: 植根栽。蟲道咒幻。和合諸藥。作倡伎樂。香
T2103_.52.0301c04: 花治身。摴蒲圍碁。學諸工巧若有比丘能離
T2103_.52.0301c05: 如是諸惡事者。當説是人眞我弟子。爾時迦
T2103_.52.0301c06: 葉復白佛言。世尊。諸比丘比丘尼優婆塞優
T2103_.52.0301c07: 婆夷因他而活。若乞食時得雜肉食。云何得
T2103_.52.0301c08: 食應清淨法。佛言。迦葉。當以水洗令與肉
T2103_.52.0301c09: 別。然後乃食。若其食器爲肉所汚。但使無味
T2103_.52.0301c10: 聽用無罪。若見食中。多有肉者則不應受。一
T2103_.52.0301c11: 切現肉悉不應食。食者得罪。我今唱是斷肉
T2103_.52.0301c12: 之制。若廣説者則不可盡。涅槃時到。是故略
T2103_.52.0301c13: 説。是則名爲能隨問答楞伽阿跋多羅寶經
T2103_.52.0301c14: 卷第四
T2103_.52.0301c15: 爾時大慧菩薩以偈問言
T2103_.52.0301c16: 彼諸菩薩等。志求佛道者。酒肉及與葱。飮食
T2103_.52.0301c17: 爲云何。惟願無上尊。哀愍爲演説。愚夫所
T2103_.52.0301c18: 貪著。臭穢無名稱。虎狼所甘嗜。云何而可
T2103_.52.0301c19: 食。食者生諸過。不食爲福善。惟願爲我説。食
T2103_.52.0301c20: 不食罪福
T2103_.52.0301c21: 大慧菩薩説偈問已。復白佛言。惟願世尊。爲
T2103_.52.0301c22: 我等説食不食肉功徳過惡。我及所菩薩。於
T2103_.52.0301c23: 現在未來當爲種種悕望肉食衆生分別説
T2103_.52.0301c24: 法。令彼衆生慈心相向。得慈心已各於住地
T2103_.52.0301c25: 清淨明了疾得究竟無上菩提。聲聞縁覺自
T2103_.52.0301c26: 地止息已。亦得逮成無上菩提。惡邪論法。
T2103_.52.0301c27: 諸外道輩。邪見斷常顛倒計著。尚有遮法不
T2103_.52.0301c28: 聽食肉。況復如來世間救護。正法成就而食
T2103_.52.0301c29: 肉耶。佛告大慧。善哉善哉。諦聽諦聽善思念
T2103_.52.0302a01: 之。當爲汝説。大慧白佛。唯然受教。佛告大
T2103_.52.0302a02: 慧。有無量因縁不應食肉。然我今當爲汝略
T2103_.52.0302a03: 説。謂一切衆生從本已來展轉因縁常爲六
T2103_.52.0302a04: 親。以親想故不應食肉。驢騾駱駝狐狗牛馬
T2103_.52.0302a05: 人獸等肉。屠者雜賣故不應食肉。不淨氣分
T2103_.52.0302a06: 所生長故不應食肉。衆生聞氣悉生恐怖。如
T2103_.52.0302a07: 栴陀羅及譚婆等。狗見憎惡驚怖群吠故不
T2103_.52.0302a08: 應食肉。又令修行者慈心不生故不應食肉。
T2103_.52.0302a09: 凡愚所嗜臭穢不淨。無善名稱故不應食肉。
T2103_.52.0302a10: 令諸咒術不成就故不應食肉。以殺生者見
T2103_.52.0302a11: 形起識。深味著故不應食肉。彼食肉者諸天
T2103_.52.0302a12: 所棄故不應食肉。令口氣臭故不應食肉。多
T2103_.52.0302a13: 惡夢故不應食肉。空閑林中虎狼聞香故不
T2103_.52.0302a14: 應食肉。令飮食無節故不應食肉。令修行者
T2103_.52.0302a15: 不生厭離故不應食肉。我常説言。凡所飮食。
T2103_.52.0302a16: 作食子肉想。作服藥想。故不應食肉。聽食肉
T2103_.52.0302a17: 者。無有是處。復次大慧。過去有王。名師子蘇
T2103_.52.0302a18: 陀娑。食種種肉遂至食人。臣民不堪即便
T2103_.52.0302a19: 謀反斷其俸祿。以食肉者有如是過故不應
T2103_.52.0302a20: 食肉。復次大慧。凡諸殺者爲財利故殺生屠
T2103_.52.0302a21: 販。彼諸愚癡食肉衆生。以錢爲網而捕諸肉。
T2103_.52.0302a22: 彼殺生者。若以財物若以釣網。取彼空行水
T2103_.52.0302a23: 陸衆生。種種殺害屠販求利。大慧。亦無不
T2103_.52.0302a24: 教不求不想而有魚肉。以是義故不應食肉。
T2103_.52.0302a25: 大慧。我有時説遮五種肉。或制十種。今於此
T2103_.52.0302a26: 經一切種一切時。開除方便一切悉斷。大慧。
T2103_.52.0302a27: 如來應供等正覺。尚無所食。況食魚肉。亦不
T2103_.52.0302a28: 教人。以大悲前行故。視一切衆生猶如一子。
T2103_.52.0302a29: 是故不聽令食子肉。爾時世尊欲重宣此義。
T2103_.52.0302b01: 而説偈言
T2103_.52.0302b02: 曾悉爲親屬。鄙穢不淨雜。不淨所生長。聞氣
T2103_.52.0302b03: 悉恐怖。一切肉與葱。及諸韭蒜等。種種放逸
T2103_.52.0302b04: 酒。修行常遠離。亦常離麻油。及諸穿孔床。以
T2103_.52.0302b05: 彼諸細蟲。於中極恐怖。飮食生放逸。放逸生
T2103_.52.0302b06: 諸覺。從覺生貪欲。是故不應食。由食生貪欲。
T2103_.52.0302b07: 貪令心迷醉。迷醉長愛欲。生死不解脱。爲利
T2103_.52.0302b08: 殺衆生。以財網諸肉。二倶是惡業。死墮叫呼
T2103_.52.0302b09: 獄。若無＊教想求。則無三淨肉。彼非無因有。
T2103_.52.0302b10: 是故不應食。彼諸修行者。由是悉遠離。十方
T2103_.52.0302b11: 佛世尊。一切咸訶責。展轉更相食。死墮虎狼
T2103_.52.0302b12: 類。臭穩可厭惡。所生常愚癡。多生＊栴陀羅。
T2103_.52.0302b13: 獵師譚婆種。或生陀夷尼。及諸肉食性。羅刹
T2103_.52.0302b14: 猫狸等。遍於是中生。縛象與大雲。央掘利
T2103_.52.0302b15: ＊魔羅。及此楞伽經。我悉制斷肉。諸佛及菩
T2103_.52.0302b16: 薩。聲聞所訶責。食已無慚愧。生生常癡冥。先
T2103_.52.0302b17: 説見聞疑。已斷一切肉。妄想不覺知。故生食
T2103_.52.0302b18: 肉處。如彼貪欲過。障閡聖解脱。酒肉葱韭
T2103_.52.0302b19: 蒜。悉爲聖道障。未來世衆生。於肉愚癡説。
T2103_.52.0302b20: 言此淨無罪。佛聽我等食。食如服藥想。亦如
T2103_.52.0302b21: 食子肉。知足生厭離。修行行乞食。安住慈心
T2103_.52.0302b22: 者。我説常厭離。虎狼諸惡獸。恒可同遊止。若
T2103_.52.0302b23: 食故血肉。衆生悉恐怖。是故修行者。慈心不
T2103_.52.0302b24: 食肉。食肉無慈慧。永背正解脱。及違聖表相。
T2103_.52.0302b25: 是故不應食。得生梵志種。及諸修行處。智慧
T2103_.52.0302b26: 富貴家。斯由不食肉
T2103_.52.0302b27: 央掘＊魔羅經第一卷
T2103_.52.0302b28: 上座迦葉。捨種種甘膳之食。捨肉味食。受持
T2103_.52.0302b29: 修行不食肉法
T2103_.52.0302c01: 央掘魔羅經。第二卷
T2103_.52.0302c02: 文殊師利白佛言。世尊因如來藏故諸佛不
T2103_.52.0302c03: 食肉耶。佛言。如是。一切衆生無始生死。生生
T2103_.52.0302c04: 輪轉無非父母兄弟姉妹。猶如伎兒變易無
T2103_.52.0302c05: 常。自肉他肉則是一肉。是故諸佛悉不食肉。
T2103_.52.0302c06: 復次文殊師利。一切衆生界我界即是一界。
T2103_.52.0302c07: 所宅之肉即是一肉。是故諸佛悉不食肉。文
T2103_.52.0302c08: 殊師利白佛言。世尊。珂貝獵蜜皮革繒綿。非
T2103_.52.0302c09: 自界肉耶。佛告文殊師利。勿作是語。如來遠
T2103_.52.0302c10: 離一切世間。如來不食。若言習近世間物者。
T2103_.52.0302c11: 無有是處。若習近者是方便。法若物展轉來
T2103_.52.0302c12: 者則可習近。若物所出處不可習近。若展轉
T2103_.52.0302c13: 來離殺者手則可習近。文殊師利白佛言。今
T2103_.52.0302c14: 此城中有一皮。師能作革。屣有人買施。是
T2103_.52.0302c15: 展轉來。佛當受不。復次世尊。若自死牛。牛主
T2103_.52.0302c16: 從栴陀羅取皮持付皮師。師作革屣施持
T2103_.52.0302c17: 戒人。此展轉來。可習近不。佛告文殊師利。若
T2103_.52.0302c18: 自死牛。牛主持皮用作革屣。施持戒人。爲應
T2103_.52.0302c19: 受不。若不受者是比丘法。若
T2103_.52.0302c20: 受者非慈悲。然不破戒唱經竟。制又語諸僧
T2103_.52.0302c21: 道。諸小僧輩看經未遍。互言無斷肉語。今日
T2103_.52.0302c22: 此經言何所道。所以唱此革屣文者。本意乃
T2103_.52.0302c23: 不在此。正爲此二十三日法雲法師講涅槃
T2103_.52.0302c24: 斷肉事。于時僧正慧超法寵法師難云。若經
T2103_.52.0302c25: 文究竟斷一切肉。乃至自死不得食者。此則
T2103_.52.0302c26: 同尼揵斷皮革不得著革屣。若開皮革得著
T2103_.52.0302c27: 革屣者。亦應開食肉。法雲法師乃已有通釋。
T2103_.52.0302c28: 而二法師難意未已。于時自仍通云。若是聖
T2103_.52.0302c29: 人故自不著此物。若中行人亦不著此。著此
T2103_.52.0303a01: 皆下行人。所以不同尼＊揵者語有。所含。若
T2103_.52.0303a02: 無麻紵之郷。亦有開皮革義論。有麻紵處大
T2103_.52.0303a03: 慈者。乃實應不著。但此事與食肉不得類
T2103_.52.0303a04: 同。凡著一革屣。經久不壤。若食噉衆生。就一
T2103_.52.0303a05: 食中便害無量身命。況日日餐咀數若恒沙。
T2103_.52.0303a06: 亦不可得用革屣以並斷肉。于時諸僧乃無
T2103_.52.0303a07: 復往復。恐諸小僧執以爲疑方成巨蔽。所以
T2103_.52.0303a08: 唱此不受革屣文。正欲釋一日所疑。非關前
T2103_.52.0303a09: 制。凡噉肉者是大罪障。經文道。昔與衆生經
T2103_.52.0303a10: 爲父母親屬。衆僧那不思。此猶忍食噉衆生。
T2103_.52.0303a11: 己不能投身餓虎割肉貿鷹。云何反更噉他
T2103_.52.0303a12: 身分。諸僧及領徒衆法師諸尼。及領徒衆者。
T2103_.52.0303a13: 各還本寺宣告諸小僧尼。令知此意
T2103_.52.0303a14: 制説此語竟。僧尼行道禮拜懺悔。設會事畢
T2103_.52.0303a15: 出
T2103_.52.0303a16: 其晩又勅員外散騎常侍太子左衞率周捨
T2103_.52.0303a17: 曰。法寵所言慚愧而食衆生。此是經中所明
T2103_.52.0303a18: 羅刹婦女云。我念汝我食汝。法寵此心。即是
T2103_.52.0303a19: 經之羅刹
T2103_.52.0303a20: 又勅捨云。僧辯所道自死肉。若如此説。鴟鴉
T2103_.52.0303a21: 鳩鴿觸處不死。那不見有一自死者。獐鹿雉
T2103_.52.0303a22: 兎充滿野澤。亦不甞見有一自死者。而覓死
T2103_.52.0303a23: 肉其就屠殺家。覓死魚必就罾網處。若非殺
T2103_.52.0303a24: 生豈有死肉。經言。買肉與自殺。此罪一等。我
T2103_.52.0303a25: 本不自爲。正爲諸僧尼作離苦因縁
T2103_.52.0303a26: 又勅捨云。衆生所以不可殺生。凡一衆生具
T2103_.52.0303a27: 八萬戸蟲。經亦説有八十億萬戸蟲。若斷一
T2103_.52.0303a28: 衆生命。即是斷八萬戸蟲命。自死衆生又不
T2103_.52.0303a29: 可食者。前附蟲雖已滅謝。後所附蟲其數復
T2103_.52.0303b01: 衆。若煮若炙此斷附蟲。皆無復命。利舌端少
T2103_.52.0303b02: 味。害無量衆生。其中小者非肉眼能觀。其中
T2103_.52.0303b03: 大者炳然共見。滅慈悲心増長惡毒。其實
T2103_.52.0303b04: 非沙門釋子所可應行
T2103_.52.0303b05: 又勅捨云。衆僧食肉罪劇白衣。白衣食肉。乃
T2103_.52.0303b06: 不免地獄而止是一罪。至於衆僧食肉。既犯
T2103_.52.0303b07: 性罪又傷戒律。以此爲言有兩重罪。若是學
T2103_.52.0303b08: 問衆僧食肉者。此爲惡業復倍於前。所以如
T2103_.52.0303b09: 此。既親逹經教爲人講説。口稱慈悲心懷毒
T2103_.52.0303b10: 害。非是不知。知而故犯。言行既違即成詭妄。
T2103_.52.0303b11: 論學問人食肉。則罪有三重。所以貴於解義。
T2103_.52.0303b12: 正爲如説修行。反復噉食魚肉侵酷生類。作
T2103_.52.0303b13: 惡知識起衆怨對。墜墮地獄疾於
矛。善惡
T2103_.52.0303b14: 報應必也不亡。凡出家人實宜深思
T2103_.52.0303b15: 又勅捨云。聲聞受律儀戒。本制身口七支。一
T2103_.52.0303b16: 受之後。乃至睡眠悶等律儀恒生。念念得未
T2103_.52.0303b17: 曾得律儀。所以爾者。睡眠等非起惡心。故
T2103_.52.0303b18: 不損不失。乃至常生。若起欲殺心。於聲聞法
T2103_.52.0303b19: 雖不失身口戒。而於戒有損非唯損不殺戒。
T2103_.52.0303b20: 亦兼汚餘戒。至於手夾齒齧動身口業。則失
T2103_.52.0303b21: 身口戒。爾時律儀無作。即斷不續。既失不殺
T2103_.52.0303b22: 戒。亦損汚餘戒。所以爾者。旃陀羅人爲屠肉
T2103_.52.0303b23: 時。爲何等人殺。正爲食者。若食肉即有殺
T2103_.52.0303b24: 分。於不殺戒即成有缺。若謂於善律儀受殺
T2103_.52.0303b25: 生分。於不殺戒無所缺者。是不善律儀人持
T2103_.52.0303b26: 八戒齋。是惡律儀猶應相續。若惡律儀人持
T2103_.52.0303b27: 八戒齋。惡律儀不復相續者。是知善律儀人
T2103_.52.0303b28: 受諸殺分。是不殺戒即時便缺別解脱戒。不
T2103_.52.0303b29: 復解脱。惡律儀人無論持八戒。齋但起一念
T2103_.52.0303c01: 善。心惡律儀即。斷若一念不斷。多念亦應不
T2103_.52.0303c02: 斷。若多念斷是知一念時斷。善律儀人其事
T2103_.52.0303c03: 亦爾。無論受諸殺分。有少殺分不殺律儀即
T2103_.52.0303c04: 時亦爾。菩薩人持心戒。故自無有食衆生理。
T2103_.52.0303c05: 若缺聲聞戒終不免地獄等苦
T2103_.52.0303c06: 廣弘明集卷第二十六
T2103_.52.0303c07:
T2103_.52.0303c08:
T2103_.52.0303c09:
T2103_.52.0303c10:廣弘明集誡功篇序第二十七卷
T2103_.52.0303c11: 大唐西明寺沙門釋道宣撰
T2103_.52.0303c12: 夫群生所以久流轉生死海者。良由無戒徳
T2103_.52.0303c13: 之舟楫者也。若乘戒舟鼓以慈棹。而不能横
T2103_.52.0303c14: 截風濤遠登彼岸者。無此理也。故正教雖多
T2103_.52.0303c15: 一戒而爲行本。其由出必由戸。何莫由斯戒
T2103_.52.0303c16: 矣。是以創起道意先識斯門。於諸心境籌度
T2103_.52.0303c17: 懷行。其状如何。故論云。夫受戒者慈悲爲務。
T2103_.52.0303c18: 於三千界内萬億日。月上至非想下及無間。
T2103_.52.0303c19: 所有生類並起慈心不行殺害。或盡形命或
T2103_.52.0303c20: 至成佛。長時類通統周法界。此一念善。功滿
T2103_.52.0303c21: 虚空。其徳難量。惟佛知際。不殺既爾。餘業例
T2103_.52.0303c22: 然。由斯戒徳故能遠大。所以上天下地幽顯
T2103_.52.0303c23: 聖賢。莫不憑祖此縁用爲基趾。經不云乎。戒
T2103_.52.0303c24: 如大地。生成住持。出有心發。是曰生也。聖道
T2103_.52.0303c25: 良資。是曰成也。法延六萬。是曰住也。保任
T2103_.52.0303c26: 三業。是曰持也。諸餘善法蓋闕此功。有入此
T2103_.52.0303c27: 門便稱聖種。乖斯妄立是謂凡流。長沒苦海
T2103_.52.0303c28: 出濟無日。自法移東夏千齡過半。在魏嘉平
T2103_.52.0303c29: 方聞戒法。自爾迄今道俗流布。然大聖垂教
T2103_.52.0304a01: 知機厥先故使俗士憲章則有具有缺。道人
T2103_.52.0304a02: 律儀有小有大。所以五戒八戒隨量制開對
T2103_.52.0304a03: 境無非。戒科約分任其力用。是謂接俗之
T2103_.52.0304a04: 化。不可定其時縁。出家據道異於俗流。備足
T2103_.52.0304a05: 時縁無開階級。雖復位分大小。兩學就行齊
T2103_.52.0304a06: 均上下。五衆約過品類乃殊。結正同存一戒。
T2103_.52.0304a07: 戒者警也。常御在心。清信所存聞諸視聽。故
T2103_.52.0304a08: 撮擧數四。知奉法之有人焉
T2103_.52.0304a09: 梁代弘明集誡功篇録
T2103_.52.0304a11: 晋沙門釋慧遠與劉遺民書 梁元帝與蕭
T2103_.52.0304a12: 諮議等書 梁簡文與湘東王書 陳律師
T2103_.52.0304a13: 曇瑗與朝士書 陳沙門釋慧津與瑗律師
T2103_.52.0304a15: 帝受菩薩大戒文 隋智者師與煬帝書
T2103_.52.0304a16: 唐終南山釋氏統略齊文宣淨行法門
T2103_.52.0304a17: 與隱士劉遺民等書
T2103_.52.0304a18: 晋廬山釋慧遠
T2103_.52.0304a19: 彭城劉遺民。以晋太元中。除宜昌柴桑二縣
T2103_.52.0304a20: 令値廬山靈邃。足以往而不反。遇沙門釋慧
T2103_.52.0304a21: 遠。可以服膺。丁母憂去職入山。遂有終焉之
T2103_.52.0304a22: 志。於西林澗北。別立禪坊。養志閑處。安貧
T2103_.52.0304a23: 不營貨利。是時閑退之士輕擧而集者。若宗
T2103_.52.0304a24: 炳張野周續之雷次宗之徒。咸在會焉。遺民
T2103_.52.0304a25: 與群賢遊處。研精玄理。以此永日。遠乃遺其
T2103_.52.0304a26: 書曰。毎尋疇昔遊心世典。以爲當年之華宛
T2103_.52.0304a27: 也。及見老莊便悟名教是應變之虚談耳。以
T2103_.52.0304a28: 今而觀。則知沈冥之趣。豈得不以佛理爲先。
T2103_.52.0304a29: 苟會之有宗。則百家同致。君諸人並爲如來
T2103_.52.0304b01: 賢弟子也。策名神府爲日已久。徒積懷遠之
T2103_.52.0304b02: 興。而乏因籍之資。以此永年。豈所以勵其宿
T2103_.52.0304b03: 心哉。意謂六齋日。宜簡絶常務專心空門。然
T2103_.52.0304b04: 後津寄之情篤。來生之計深矣。若染翰綴文。
T2103_.52.0304b05: 可託興於此。雖言生於不足。然非言無以暢
T2103_.52.0304b06: 一詣之感。因驥之喩。亦何必遠寄古人。於
T2103_.52.0304b07: 是。山居道俗日加策勵。遺民精勤偏至。具
T2103_.52.0304b08: 持禁戒宗張等所不及。專念禪坐始渉半年。
T2103_.52.0304b09: 定中見佛。行路遇像佛於空現光照天地皆
T2103_.52.0304b10: 作金色。又披袈裟在寶池浴。出定已請僧讀
T2103_.52.0304b11: 經。願速捨命。在山一十五年。自知亡日。與衆
T2103_.52.0304b12: 別已都無疾苦。至期西面端坐。斂手氣絶。年
T2103_.52.0304b13: 五十有七。先作篤終誡曰。皇甫謐遺論佩孝
T2103_.52.0304b14: 經。示不忘孝道。蓋似有意小兒之行事。今即
T2103_.52.0304b15: 土爲墓。勿用棺槨。子雍從之。周續之等。築室
T2103_.52.0304b16: 相次。各有芳績。如別所云
T2103_.52.0304b17: 與蕭諮議等書梁元帝
T2103_.52.0304b18: 蓋聞。圓光七尺。上映眞珠之雲。面門五色。旁
T2103_.52.0304b19: 臨珊瑚之地。化爲金案。奪麗水之珍。變同珂
T2103_.52.0304b20: 雪。高玄霜之彩。豈不有機則感。感而遂通。有
T2103_.52.0304b21: 神則智。智而必斷。故碧玉之樓升堂未易。
T2103_.52.0304b22: 紫紺之殿入室爲難。必須五根之信以信爲
T2103_.52.0304b23: 首。六度之檀以檀爲上。故能捨財從信去有
T2103_.52.0304b24: 即空。率斯而談。良可知矣。竊以瑞像放光倏
T2103_.52.0304b25: 將旬日。蹈舞之深形於寤寐。抃躍之誠結於
T2103_.52.0304b26: 興寢。稍覺十字之蒸。嗤何曾之饌。五鼎之味
T2103_.52.0304b27: 笑主偃之辭。黿羹麟脯空聞其説。羊酪猩脣
T2103_.52.0304b28: 曷足云也。困于酒食。未若過中不餐。螺蚳登
T2103_.52.0304b29: 俎。豈及春蔬爲淨。欲吾子三日潔齋。自寅
T2103_.52.0304c01: 至戌一中而已。自有米如玉鋭鹽類虎形。
T2103_.52.0304c02: 雲夢之芹遼東之藻。十斤之梨千樹之橘。青
T2103_.52.0304c03: 筍紫薑固栗霜棗適口充腸無索不獲。八功
T2103_.52.0304c04: 徳水並入法流。四王倶至偕讓弘道。同志爲
T2103_.52.0304c05: 友。豈不盛歟。蕭繹疏
T2103_.52.0304c06: 答湘東王書梁簡文
T2103_.52.0304c07: 十八日晩。於華林閤外省中。得弟九月一日
T2103_.52.0304c08: 書。甚慰懸想。秋節淒清比如常也。州事多
T2103_.52.0304c09: 外無足疲勞。濠梁之氣不異恒日。差盡怡悦
T2103_.52.0304c10: 時有樂事。遊士文賓比得談賞。終宴追隨何
T2103_.52.0304c11: 如近日。注漢功夫轉有次第。思見此書有甚
T2103_.52.0304c12: 飢惄。吾蒙受菩薩禁戒簉預大士。此十二日
T2103_.52.0304c13: 便於東城私懺。十七日旦早入寶雲。璧門照
T2103_.52.0304c14: 日銅龍吐霧。紅泉含影青蓮吐芳。法侶成群
T2103_.52.0304c15: 金山滿座。身心快樂得未曾有。昨旦平等寺
T2103_.52.0304c16: 法會。中後無礙受持。天儀臨席睟容親證拜
T2103_.52.0304c17: 伏雖多疲勞頓遣。剃頂之時此心特至。心口
T2103_.52.0304c18: 自謀併欲剪落。無疑馬援遣蝨之談。不辭應
T2103_.52.0304c19: 氏赤壺之諷。僧璡典議不異昔日。竟日問璡
T2103_.52.0304c20: 殊均子路。探鉤取名名曰因理。皇情印可今
T2103_.52.0304c21: 便奉行。昨脯後方還所住。徐擒庾吾羗恒
T2103_.52.0304c22: 日夕鏡遠在直時來。左右但不得倜儻殊異。
T2103_.52.0304c23: 盤桓之時稍習節文。欲避酒泉之職。尹王相
T2103_.52.0304c24: 去。既爾彌申欵對。臨汝矦比多屬疾。來宮
T2103_.52.0304c25: 小稀。其間信使差得不簡曄。兼詹事暕爲
T2103_.52.0304c26: 洗馬時申話言數語。論辨向之。侯東撫復成
T2103_.52.0304c27: 離闊。衡山九嶷尋應引邁。臨岐有歎望水興
T2103_.52.0304c28: 嗟。但吾自至都已來。意志忽怳。雖開口而
T2103_.52.0304c29: 笑。不得眞樂。不復飮酒垂二十旬。次公醒狂
T2103_.52.0305a01: 自成無理。知耆艾數信述吾經過。適憶途遵
T2103_.52.0305a02: 江夏路出西浮。日月易來已渉秋暮。而韋述
T2103_.52.0305a03: 有長沮之弊。必笑之災。術異葛仙形均荀序。
T2103_.52.0305a04: 第復資其糧餼。特爲經營。轉禍爲福事均北
T2103_.52.0305a05: 叟。分別已來毎増慨憶。歎因月積想逐時旋。
T2103_.52.0305a06: 毎有西卸事同撫
。相見之期未知何日。瞻
T2103_.52.0305a07: 言玉嶺靜對金關。懷勞之深未常弭歇。善自
T2103_.52.0305a08: 保惜。反此不多。綱疏
T2103_.52.0305a09: 與梁朝士書瑗律師
T2103_.52.0305a10: 光宅寺曇瑗白。竊惟至人垂誨各赴機權。故
T2103_.52.0305a11: 外設約事三千。内陳律儀八萬。誠復楷訓異
T2103_.52.0305a12: 門無非懲惡。孔定刑辟以詰姦宄。釋敷羯磨
T2103_.52.0305a13: 用擯違法。二聖分教別有司存。頃見僧尼。有
T2103_.52.0305a14: 事毎越訟公府。且内外殊揆科例不同。或内
T2103_.52.0305a15: 律爲輕外制成重。或内法爲重外網更輕。凡
T2103_.52.0305a16: 情僶俛肆其阿便。若苟欲利己。則捨内重而
T2103_.52.0305a17: 附外輕。若在陷他。則棄内輕。而依外重。非唯
T2103_.52.0305a18: 穢黷時宰。便爲頓乖理制。幸屬明令公匡弼
T2103_.52.0305a19: 社稷和爕陰陽。舟楫大乘柱石三寶。遐邇向
T2103_.52.0305a20: 風白黒斯慶。貧道忝居僧例。頗曾採習毘
T2103_.52.0305a21: 尼。累獲僧曹送事訪律。詳決尋佛具切誡。
T2103_.52.0305a22: 國有憲章。絓僧家諍執。未審依何折斷。謹致
T2103_.52.0305a23: 往牒佇奉還旨。庶成約法永用遵模。釋曇瑗
T2103_.52.0305a24: 呈
T2103_.52.0305a26: ＊慧津和南竊聞尋師萬日以禮見知。而津伏
T2103_.52.0305a27: 奉未淹。過蒙優接。昔鄒陽上書。乃可引爲上
T2103_.52.0305a28: 容。宋玉陳賦則賜以良田。且復康會來呉。
T2103_.52.0305a29: 才堪師表。摩騰入漢。行合律儀者哉。故知道
T2103_.52.0305b01: 寄人弘。徳不孤立。儔今訪古並非其例。豈可
T2103_.52.0305b02: 虚佩寵靈坐安隆渥。便是名踰分外譽超身
T2103_.52.0305b03: 表。但法輪初啓。請業者如雲。非直四海同風
T2103_.52.0305b04: 天下慕義。遂令負笈之徒排肩自遠。歸仁之
T2103_.52.0305b05: 士繼踵來儀。華陰成市曾何足云。擧袂如帷。
T2103_.52.0305b06: 豈得獨高前代。況乃闡禪定之初門。開智慧
T2103_.52.0305b07: 之燈炬。信實傾河倒海宣説不窮。先進者陷
T2103_.52.0305b08: 於金城。後生者摧其利齒。可號熏修戒善。能
T2103_.52.0305b09: 令十地瓔珞守持身行。則使八正莊嚴允穆
T2103_.52.0305b10: 聖凡協和幽顯。加有懷鉛握錐之好。聚螢流
T2103_.52.0305b11: 麥之勤。或剖蚌求珠。開河出寶。而＊慧津一
T2103_.52.0305b12: 分無取。内外靡聞。學謝懸鍾言慚散粉。同
T2103_.52.0305b13: 斯曲木空厠直蘭。類此蒹葭謬參玉樹。乃知
T2103_.52.0305b14: 滄溟汪濊。不待豪滴之珠。華嶽穹崇。寧俟
T2103_.52.0305b15: 遊塵之壤。譬茲秋鳳如彼春林。墜獨葉不預
T2103_.52.0305b16: 百枝。落一毛何關六翮。正言身名仰委觸途
T2103_.52.0305b17: 憑累。區區寸誠喩如皎日。不意三邊有務四
T2103_.52.0305b18: 郊多壘。致使虧替講筵請益成廢及言悲鯁
T2103_.52.0305b19: 寧可具披。所冀難靜障除更敦諮受。不任戀
T2103_.52.0305b20: 結。行遣祇承。＊慧津和南
T2103_.52.0305b21: 瑗律師答
T2103_.52.0305b22: 信來枉告良用憮然。余學慚技癢人非准
T2103_.52.0305b23: 的。中雖曾講授不異管内闚天。豈足作範後
T2103_.52.0305b24: 昆踵武前哲。蓋身疾弗瘳門人引去。一師盛
T2103_.52.0305b25: 業廢而莫傳。五十之年忽焉將至。長夜永懷
T2103_.52.0305b26: 惆悵何已。未有好事者日相請逼。遂以罷老
T2103_.52.0305b27: 復成自勵。如法師數子本出名家。洛下奇才
T2103_.52.0305b28: 當今利齒。必欲探覈論部任持律藏。方爲美
T2103_.52.0305b29: 器日見絶塵。復有海表奇僧聚中開士。皆學
T2103_.52.0305c01: 無常師。不遠而至訪道質疑。足稱一時之樂。
T2103_.52.0305c02: 不意胡兵犯蹕虜馬飮江。塔廟焚如義徒道
T2103_.52.0305c03: 殣。即日京華故老倚席不談乃復爰訪幽痾。
T2103_.52.0305c04: 令其訓導久廢無次。何以誨人。故乃荊棘生
T2103_.52.0305c05: 乎口中。雌黄謬於舌杪矣。煎水求氷未足爲
T2103_.52.0305c06: 喩。佇能近顧方陳寸欵。瑗白
T2103_.52.0305c07: 隋煬帝於天台山顗禪師所受菩薩戒文
T2103_.52.0305c08: 弟子基承積善生長皇家。庭訓早趨貽教夙
T2103_.52.0305c09: 漸。福履攸臻妙機頓悟。恥崎嶇於小徑。希
T2103_.52.0305c10: 優遊於大乘。笑息止於化城。誓舟航於彼岸。
T2103_.52.0305c11: 開士萬行戒善爲先。菩薩十受專持最上。喩
T2103_.52.0305c12: 立宮室先必基趾。徒架虚空終不能成。孔
T2103_.52.0305c13: 老釋門咸資鎔鑄。不有軌儀孰將安仰。誠復
T2103_.52.0305c14: 能仁奉爲和上。文殊冥作闍梨。而必藉人
T2103_.52.0305c15: 師顯傳聖授。自近之遠感而遂通。波崙罄髓
T2103_.52.0305c16: 於無竭。善財亡身於法界。經有明文非徒臆
T2103_.52.0305c17: 説。深信佛語幸遵時導
T2103_.52.0305c18: 禪師佛法龍象。戒珠圓淨定水清澄。因靜發
T2103_.52.0305c19: 慧安無礙辯。先物後己謙挹成風。名稱遠聞
T2103_.52.0305c20: 衆所知識。弟子所以虔誠遙注命楫遠迎。毎
T2103_.52.0305c21: 慮縁差値諸留難。亦既至止心路豁然。及披
T2103_.52.0305c22: 雲霧即銷煩惱。以年月日。於揚州金誠設千
T2103_.52.0305c23: 僧會。敬受菩薩戒。戒名爲孝。亦名制止。方便
T2103_.52.0305c24: 智度歸宗奉極作大莊嚴。同如來慈普諸佛
T2103_.52.0305c25: 愛等視四生猶如一子。云云。既受戒己。便
T2103_.52.0305c26: 擧法名。詺帝爲總持菩薩也。帝頂受已白曰。
T2103_.52.0305c27: 大師禪慧内融導之以法澤。可奉名爲智者。
T2103_.52.0305c28: 斯同梁高擧約法師之徽號矣
T2103_.52.0305c29: 天台智者禪師與煬帝書
T2103_.52.0306a01: 文多不載備所撰續高僧傳
T2103_.52.0306a02: 統略淨住子淨行法門序
T2103_.52.0306a03: 終南太一山釋氏
T2103_.52.0306a04: 夫淨住之來。其流尚矣。祖述法王開化道逹
T2103_.52.0306a05: 之方。統引群生履信成濟之務也。是以正法
T2103_.52.0306a06: 存沒畢乘信毀之功。神用昏明終藉惰勤之
T2103_.52.0306a07: 力。竊開輪王興運肇於有劫之初。法主膺期
T2103_.52.0306a08: 開於濁域之始。其故何耶。良有以也。諒由
T2103_.52.0306a09: 淳薄結於夙心。故使機感隆於視聽。自教流
T2103_.52.0306a10: 震土六百餘年。道俗崇仰其蹤可悉。至於知
T2103_.52.0306a11: 機明略弘賛被時。垂清範於遺黎。導成規於
T2103_.52.0306a12: 得信者。斯文在斯。可宗鏡矣。昔南齊司徒竟
T2103_.52.0306a13: 陵王文宣公蕭子良者。崇仰釋宗深逹至教。
T2103_.52.0306a14: 注釋經論鈔略詞理。掩邪道而闢正津。弘
T2103_.52.0306a15: 一乘而揚七衆。世稱筆海。時號智山。或通
T2103_.52.0306a16: 夢於獨尊。諡天王之嘉稱。或冥授於經唄。傳
T2103_.52.0306a17: 神度之英。規其徳難詳輒從蓋闕。以齊永明
T2103_.52.0306a18: 八年。感夢東方普光世界天王如來樹立淨住
T2103_.52.0306a19: 淨行法門。因其開衍。言淨住者。即布薩之翻
T2103_.52.0306a20: 名。布薩天言。淨住人語。或云増進。亦稱長養
T2103_.52.0306a21: 通道及俗倶禀修行。所謂淨身口意。如戒而
T2103_.52.0306a22: 住。故曰淨住也。子者紹繼爲義。以三歸七衆
T2103_.52.0306a23: 制御情塵善根増長紹續佛種。故曰淨住子
T2103_.52.0306a24: 也。言淨行法門者。以諸業淨所以化行於世。
T2103_.52.0306a25: 了諸法門。故有性相差別。始於懷鉛終於絶
T2103_.52.0306a26: 筆。凡經七旬兩帙都了。遂開筵廣第盛集英
T2103_.52.0306a27: 髦。躬處元座談叙宗致。十衆雲合。若赴華陰
T2103_.52.0306a28: 之墟。四部激揚。同謁靈山之會。咸曰。聞所未
T2103_.52.0306a29: 聞。清心傾耳。故江表通徳體道乘權。綜而習
T2103_.52.0306b01: 之用開靈府。陳平隨統被及關河。傳度不虧
T2103_.52.0306b02: 備于藏部。後進學寡識昧。前修曾不披尋。
T2103_.52.0306b03: 任情抑斷號曰僞經。相從捐擲。斯徒衆矣。可
T2103_.52.0306b04: 爲悲夫。余以暇景試括檢之。文寔精華理存
T2103_.52.0306b05: 信本矣。故知今所學教全是師心。心何可師
T2103_.52.0306b06: 一至如此。是以智度論云。佛滅度後凡所製
T2103_.52.0306b07: 述弘賛佛經者。並號阿毘逹磨。即十二部經
T2103_.52.0306b08: 之所攝也。聖教明訣理絶凡謀。但以初學或
T2103_.52.0306b09: 昧未能瞻及。輒又隱括略成一卷。撮梗概之
T2103_.52.0306b10: 貞明。摘扶疏之茂美。足以啓初心之跬歩。標
T2103_.52.0306b11: 後鋭之前縱。又圖而賛之廣于寺壁。庶使愚
T2103_.52.0306b12: 智齊曉識信牢強。萬載之道遐開。七衆之基
T2103_.52.0306b13: 成立。敬而信者是稱淨行之人。宗而行之不
T2103_.52.0306b14: 亡淨住之目。貽厥諸友知其意焉
T2103_.52.0306b15: 淨住子淨行法南齊文宣公
T2103_.52.0306b16: 皇覺辨徳門第一
T2103_.52.0306b17: 九十六種道而佛道爲最上勝者。非無其義。
T2103_.52.0306b18: 夫立名所以表徳。非徳無以顯名。有名未必
T2103_.52.0306b19: 具徳。有徳名非虚唱。是知名有眞假。徳有虚
T2103_.52.0306b20: 實。豈可道俗混同竊名假實而不辨析者乎。
T2103_.52.0306b21: 今覩殊教異軌分衢舛迹。未嘗不有其名而
T2103_.52.0306b22: 闕其徳。不無其稱而求其用。是知有名無徳
T2103_.52.0306b23: 者外道也。有徳有名者佛道也。譬若濟海託
T2103_.52.0306b24: 舟踐途寄足。故經云。直心是道場。無虚假
T2103_.52.0306b25: 故。發行是道場。能辨事故。如是四弘六度
T2103_.52.0306b26: 倶稱道場。藉如此之勝因。獲若斯之妙果。所
T2103_.52.0306b27: 以解脱去其累般若窮其照。相好表其容法
T2103_.52.0306b28: 身顯其徳。語其至仁則三念齊想。言其自在
T2103_.52.0306b29: 則無畏獨歩。談其累功則十力爲用。仰其妙
T2103_.52.0306c01: 極則不共之法神通方便無量法門。洞逹三
T2103_.52.0306c02: 世了照萬有。卓然明顯英聖超群。故號如來
T2103_.52.0306c03: 十號具足。既自覺於生死昏夜。又復起於未
T2103_.52.0306c04: 覺悟者。斯可謂有其名徳無不苞。具其美徳
T2103_.52.0306c05: 無不備。故知形端則影直。聲雅則響和。未
T2103_.52.0306c06: 見貎醜鑒鏡有悦目之華。體矬照水發溢群
T2103_.52.0306c07: 之觀。書云。不登山無以知天之高。不測水無
T2103_.52.0306c08: 以知地之厚也。凡如斯之異學。皆漏於佛之
T2103_.52.0306c09: 大道矣。故經云。世間亦有常樂我淨。出世亦
T2103_.52.0306c10: 有常樂我淨。世間者有名無義。出世者有名
T2103_.52.0306c11: 有義。故六師結誓經。問佛名徳。佛答云
T2103_.52.0306c12: 最正覺自得。不染一切法。一切智無畏。自然
T2103_.52.0306c13: 無師保。至獨無等倫。自獲於正道。如來天人
T2103_.52.0306c14: 尊。一切智力具
T2103_.52.0306c15: 今各既知至徳有歸邪正異趣。善惡分逕凡
T2103_.52.0306c16: 聖路隅。幸得信因果悟非常。順智流入正道。
T2103_.52.0306c17: 諸賢並能悼川上之不追。悟交臂之潜往。病
T2103_.52.0306c18: 生滅之無窮。慕我淨之恒樂。凡我咸已仰風
T2103_.52.0306c19: 餐化割愛辭榮。豈得不懍然増到形命相競
T2103_.52.0306c20: 者乎。故當清和其性哀愍有形。等心存濟以
T2103_.52.0306c21: 法惠施。不犯不取有求不逆。常志大乘内外
T2103_.52.0306c22: 相副。是名具足清淨度門
T2103_.52.0306c23: 辨徳門頌南齊祕書丞王融
T2103_.52.0306c24: 紫實昧朱。狂斯濫哲。舛逕揚鏕。分源競枻。
T2103_.52.0306c25: 麗景或幽。澄舒毎缺。水激波生。煙深火滅。情
T2103_.52.0306c26: 端徒總。理向空蔽。不有明心。誰驅聖轍
T2103_.52.0306c27: 開物歸信門＊第二
T2103_.52.0306c28: 如來愍念衆生愛同一子。何常不以善權方
T2103_.52.0306c29: 便弘濟益之津乎。所以垂形丈六表現靈儀。
T2103_.52.0307a01: 隨方應感法身匪一。及其金容託體相好莊
T2103_.52.0307a02: 嚴。顯發衆生欣樂瞻覩。行則大千震動衆魔
T2103_.52.0307a03: 慴伏。住則洞逹諸定外道歸化。坐則演示方
T2103_.52.0307a04: 等釋梵諮仰。臥則開一實道三乘禀徳。言則
T2103_.52.0307a05: 三塗靜苦。笑則四生受樂。聞聲者證道。見
T2103_.52.0307a06: 形者解脱。當此之時。豈不盛哉。今者雖禀精
T2103_.52.0307a07: 靈昏惑障重。進不覩分衞國城。退不聞八音
T2103_.52.0307a08: 辯説。將由罪業深厚煩惱牢固。非惟恐不見
T2103_.52.0307a09: 前佛後佛來聖近賢。深憂惡道無由可絶。發
T2103_.52.0307a10: 如此意。實有切情之悲。運如是想。不覺痛心
T2103_.52.0307a11: 之苦。豈容順默使流晏安苦海沈淪沸火而
T2103_.52.0307a12: 不自拔者乎。當須慷慨懍厲挫情折意生増
T2103_.52.0307a13: 上心。懺悔滅罪去諸塵累。乃可歸信。自不堅
T2103_.52.0307a14: 強其志亡身捨命捍勞忍苦銜悲惻愴者。將恐
T2103_.52.0307a15: 煩惱熾火無由而滅。無明重闇開了未期。譬
T2103_.52.0307a16: 如牢獄重囚具嬰衆苦抱長枷穿大械。帶金
T2103_.52.0307a17: 鉗負鐵鎖捶撲其軀。膿瘡穢爛周遍形骸。臭
T2103_.52.0307a18: 惡纒匝而欲以此状求見國主貴臣。雖復一
T2103_.52.0307a19: 心無怠懇誠嘉到。恐＊升高殿踐玉筵。亦無
T2103_.52.0307a20: 由而果。假令愍念欲覩爲難。何以故。以其具
T2103_.52.0307a21: 諸罪惡不離苦具故。若去枷脱鎖洗垢嚴服。
T2103_.52.0307a22: 王不我礙自然而現。今欲歸信亦復如斯。將
T2103_.52.0307a23: 見如來相好光明者。先當淨身口意洗除心
T2103_.52.0307a24: 垢。六塵愛染永滅不起。十惡重障淨盡無餘。
T2103_.52.0307a25: 業累既除表裏倶淨。方可運明想於迦維。標
T2103_.52.0307a26: 清心於寶刹。去諸塵勞入歸信門。必然仰覩
T2103_.52.0307a27: 法身無礙。如囚脱枷鎖自然見於王。我今除
T2103_.52.0307a28: 煩惱亦必覩諸佛。若不如是雖復殷勤倍切。
T2103_.52.0307a29: 直恐障礙難通。豈可不五體投地如太山崩
T2103_.52.0307b01: 一心歸信無復疑想。奉爲至尊皇太子七廟
T2103_.52.0307b02: 聖靈龍神八部一切劇苦衆生。敬禮十方一
T2103_.52.0307b03: 切三世諸佛。求哀懺悔。既悔已後。常行柔
T2103_.52.0307b04: 軟調和心堪受心不放逸心寂滅心眞正心不
T2103_.52.0307b05: 雜心無貪吝心勝心大心慈悲安樂心善歡
T2103_.52.0307b06: 喜心度一切心守護衆生心無我所心如來
T2103_.52.0307b07: 心。發如是等廣勝妙心。專求多聞修離欲定。
T2103_.52.0307b08: 奉戒清淨念報恩徳。常懷悦豫不捨衆生
T2103_.52.0307b09: 歸信門頌
T2103_.52.0307b10: 生浮命舛。識網情違。業雲結影。慧日潜暉。
T2103_.52.0307b11: 逶迤修道。極夜無歸。登山小魯。汎海難沂。參
T2103_.52.0307b12: 玟見璧。辯礫知璣。迷其未逹。匪正何依
T2103_.52.0307b13: 滌除三業門＊第三
T2103_.52.0307b14: 身口意三禍患之首。故經云。有身則苦生。無
T2103_.52.0307b15: 身則苦滅。既知其患苦則應挫而滅之。滅苦
T2103_.52.0307b16: 之要莫過懺悔。懺悔之法。先當潔其心靜其
T2103_.52.0307b17: 慮端其形整其貎恭其身肅其容内懷慚愧鄙
T2103_.52.0307b18: 恥外發。書云。禮無不敬。傲不可長。又曰。過
T2103_.52.0307b19: 而能改是謂無過。經云。於一切衆生敬之如
T2103_.52.0307b20: 親想。各自省其過。然後懺悔。衆等從無始世
T2103_.52.0307b21: 界以來至於此生。由於身意造諸苦業。並縁
T2103_.52.0307b22: 愚癡多違至教。遂乃憍慢懈怠形用不恭。眠
T2103_.52.0307b23: 坐放逸行動輕傲。或入出僧坊登上堂殿。禮
T2103_.52.0307b24: 拜旋遶形不卑恭。或於父母師長上中下座
T2103_.52.0307b25: 善友知識前。服用不端動止乖法。非禮而觀
T2103_.52.0307b26: 用違體製。或盜三寶財及親屬物一切他有。
T2103_.52.0307b27: 抄掠強奪。欺誑増減非分相凌。或婬劮恣
T2103_.52.0307b28: 縱。非時非處。罔隔禽獸。不避親族。或造五逆
T2103_.52.0307b29: 水火焚澆。攻略坑陷加毒無罪。或剠劓刖刵
T2103_.52.0307c01: 考掠斫射。傷毀斬截殘害剥裂。屠割炮燒煮
T2103_.52.0307c02: 炙爛瀹。諸如此罪。或爲婬慾。或爲財利。或
T2103_.52.0307c03: 爲慳貪。或爲癡我。無慚賢愚不愧聖逹。今思
T2103_.52.0307c04: 此過若影隨形。怖懼慚愧悲惻懺悔痛苦懺
T2103_.52.0307c05: 悔已。有相加害者。從今已去爲眞善友。生生
T2103_.52.0307c06: 相向以法示誨。願十方佛特加攝念。悔身業
T2103_.52.0307c07: 障永更不造
T2103_.52.0307c08: 次懺口業。此是患苦之門。禍累之始。書曰。一
T2103_.52.0307c09: 言可以興邦。一言可以喪國。又曰。言行君子
T2103_.52.0307c10: 之樞機。樞機一發榮辱之主。經云。不得離間
T2103_.52.0307c11: 惡口妄言綺語。諂曲華詞構扇狡亂。故知有
T2103_.52.0307c12: 言之患招報實重。廣如自愛經彰斯業相。又
T2103_.52.0307c13: 如經云。失命因縁尚不妄語。何況戲笑構扇
T2103_.52.0307c14: 是非。常以直心懺悔口業
T2103_.52.0307c15: 次懺意業。意爲身口之本。罪福之門。書云。檢
T2103_.52.0307c16: 七情務九思。思無邪動必正。七情者喜怒憂
T2103_.52.0307c17: 懼憎愛惡欲者也。九思者視思明聽思聰色
T2103_.52.0307c18: 思温貎思恭言思忠事思敬疑思問忿思難見
T2103_.52.0307c19: 利思義。此皆所以洗除胸懷去邪務正。經云。
T2103_.52.0307c20: 不得貪＊慾瞋恚愚癡邪見。故知萬惡川流事
T2103_.52.0307c21: 由心造。何以知其然。若瞥縁心起。故口發惡
T2103_.52.0307c22: 言。言由意顯。便行重罪。今欲緘其言而正其
T2103_.52.0307c23: 身者。未若先挫其心而次折其意。故經云。制
T2103_.52.0307c24: 之一處無事不辨。既心會於道。身過不遏而
T2103_.52.0307c25: 止。意順於理。口失不防而滅。然身口業麁易
T2103_.52.0307c26: 可抑絶。意造細微難可豁盡。廣如諸經説其
T2103_.52.0307c27: 相状
T2103_.52.0307c28: 懺悔三業門頌
T2103_.52.0307c29: 樂由生滅患以身全。業資意造。事假言筌。利
T2103_.52.0308a01: 衰畢倚。榮辱茲纒。燕驥匪躡。周鍇徒鐫。惑端
T2103_.52.0308a02: 風緒。愛境旌懸。不勤一至。何階四禪
T2103_.52.0308a03: 修理六根門＊第四
T2103_.52.0308a04: 經云。罪無定相。隨因縁造。既是因縁而生。今
T2103_.52.0308a05: 亦隨因縁而滅。前已懺其重惡。則三業倶明。
T2103_.52.0308a06: 又欲莊嚴容體。則須六根清淨。固知心之驅
T2103_.52.0308a07: 役諸識。亦猶君之總策諸臣。故書云。君人者
T2103_.52.0308a08: 懍乎如朽索之御六馬。言其畏敬御物不及
T2103_.52.0308a09: 於亡。驗之此事曉然倶了。但以方境森然感
T2103_.52.0308a10: 發内外。更相因倚構接心識。故經云。心王若
T2103_.52.0308a11: 正則六臣不邪。須各慚愧制馭根識。如法句
T2103_.52.0308a12: 經心意品説。昔有道人。河邊學道。但念六塵
T2103_.52.0308a13: 曾無寧息。龜從河出。水狗將噉龜。龜縮頭尾
T2103_.52.0308a14: 四脚藏於甲中。不能得便狗去還出。便得入
T2103_.52.0308a15: 水。道人因悟。我不及龜。放恣六情。不知死
T2103_.52.0308a16: 至。輪轉五道皆由意根。故須總明六根罪業。
T2103_.52.0308a17: 我從無始已來。眼根因縁隨逐諸色。見勝美
T2103_.52.0308a18: 之事。不能修學。見不善之業。隨順履行。獲此
T2103_.52.0308a19: 雙眼其淨甚少。惟見無慚無恥之色。不見賢
T2103_.52.0308a20: 聖神通方便作用之色。雖有雙目與盲不異。
T2103_.52.0308a21: 是大可恥一也。我從無始已來。耳根因縁隨
T2103_.52.0308a22: 逐外聲。聞説正善信忠勸美。不能修學。反
T2103_.52.0308a23: 生憤結。聞邪惡事。歡然須行。縁此因故惟聞
T2103_.52.0308a24: 一切不善音聲。不聞清淨正法之聲。十方諸
T2103_.52.0308a25: 佛常説妙法。我今不聞生聾不異。是大可恥
T2103_.52.0308a26: 二也
T2103_.52.0308a27: 我從無始已來。鼻根因縁若聞正教戒徳妙
T2103_.52.0308a28: 香。初不樂聞。反生妨礙。聞諸惡欲邪媚之
T2103_.52.0308a29: 香。深心耽著。由此業故。墮大地獄。生在邊
T2103_.52.0308b01: 地。不聞賢聖五分之香。不聞三乘四攝等香。
T2103_.52.0308b02: 使我輪迴常與善隔。是大可恥三也
T2103_.52.0308b03: 我從無始已來。舌根因縁造過特多。貪著厚
T2103_.52.0308b04: 味不淨説法。致此罪縁常淪生死。是大可恥
T2103_.52.0308b05: 四也
T2103_.52.0308b06: 我從無始已來。身根因縁多造衆罪。自重輕
T2103_.52.0308b07: 他増長癡愛。由此業故。得下賤報。於佛勝縁
T2103_.52.0308b08: 無由攀附。是大可恥五也
T2103_.52.0308b09: 我從無始已來意根因縁備造衆惡。至人經
T2103_.52.0308b10: 教拔苦出要。心不悕行更生違拒。乃學異論。
T2103_.52.0308b11: 規圖罪種致無正信。求名求利増長我見。乖
T2103_.52.0308b12: 僻尤重。臨死之時方悔虚過。此大可恥六也
T2103_.52.0308b13: 清淨六根門頌
T2103_.52.0308b14: 傾都麗佳。繞梁之曲。肥馬輕裘。蕙肴芳醁。晦
T2103_.52.0308b15: 黒滋生。昏嚚競欲。貎蕩魂浮身甘意觸。靈
T2103_.52.0308b16: 蔡攝根。情葵衞足。蟲草或虞。人何不勗
T2103_.52.0308b17: 生老病死門＊第五
T2103_.52.0308b18: 尋夫遠劫已來。三業所纒六根所惑。染愛潤
T2103_.52.0308b19: 業沈沒迄今。生老病死實爲大苦。故經云。一
T2103_.52.0308b20: 身死壞復受一身。生死無數。盡天下草木斬
T2103_.52.0308b21: 以爲籌。計吾故身不能數矣。所以逹人興厭
T2103_.52.0308b22: 高昇界繋之表。愚夫貪生恒淪死生之獄。故
T2103_.52.0308b23: 須識過可得長辭。如胞胎經云。衆生受胎。冥
T2103_.52.0308b24: 冥漠漠状若浮塵。在胎十月。四十二變識微
T2103_.52.0308b25: 苦毒楚痛難忍。臭處迫迮劇於牢獄。飢渇寒
T2103_.52.0308b26: 熱過於餓鬼。母飽急塞母飢悶絶。食冷如氷
T2103_.52.0308b27: 食熱如火。飮多如漂大海。行急如墮險谷。坐
T2103_.52.0308b28: 久如土鎭迮。立久如懸厠屋。下熏上壓無時
T2103_.52.0308b29: 不苦。及將欲生倍復艱難。如赤身赴刃叫聲
T2103_.52.0308c01: 震裂。雖具此苦復多不全。若一日百日一月
T2103_.52.0308c02: 十月。或在胞胎墮。落或出生母子喪命。當思
T2103_.52.0308c03: 此生實是大苦。次思老苦。經云。年耆根熟
T2103_.52.0308c04: 形變色衰。坐起苦極餘命無幾。涅槃經云。譬
T2103_.52.0308c05: 如燈炷惟頼膏油。膏油既盡光炷非久。人亦
T2103_.52.0308c06: 如是。惟頼壯膏。壯膏既盡衰老之炷何得久
T2103_.52.0308c07: 住。又如折軸無所復用。如遭霜花人不欲視。
T2103_.52.0308c08: 又經云。是日已過。命亦隨減。如少水魚。斯有
T2103_.52.0308c09: 何樂。當思此老復爲大苦。次思病苦。皆由風
T2103_.52.0308c10: 寒冷熱食飮不節。四時變改則水石乖扶。況
T2103_.52.0308c11: 此假合之體危脆之形。望免四大不虧百一
T2103_.52.0308c12: 無惱。豈可得也。及至苦患切身心煩愁塞。求
T2103_.52.0308c13: 生不差求死不絶。痛楚百端窮憂自結。屎尿
T2103_.52.0308c14: 臭處。妻子爲之改容。形骸不攝。傍人爲之變
T2103_.52.0308c15: 色。況單身寄病。誰肯提携。故經云。慈父孝
T2103_.52.0308c16: 子至病死時不能相救。此至言也。實爲大苦。
T2103_.52.0308c17: 復思死苦。經云。死者盡也。氣絶神逝形骸
T2103_.52.0308c18: 蕭索。人物一統無生不終。又經云。去處懸遠
T2103_.52.0308c19: 而無伴侶。無所破壞見者愁毒等。經又云。獨
T2103_.52.0308c20: 生獨死身自當之。幽幽冥冥會見無期。是以
T2103_.52.0308c21: 聖人以身爲患。豈復以死更受生乎。往來五
T2103_.52.0308c22: 道勞我精神。誓斷貪源絶其生本。是故死苦
T2103_.52.0308c23: 實由此身。如來出家立言此意
T2103_.52.0308c24: 生老病死門頌
T2103_.52.0308c25: 穠華易遷。繁蕉不實。星髮鮐肌。憐光愒日。
T2103_.52.0308c26: 二竪潜言。十巫空術。生之往矣。高松蕭瑟。即
T2103_.52.0308c27: 化翻靈。從縁墜質。噬臍有譏。嗟然何汨
T2103_.52.0308c28: 剋責身心門＊第六
T2103_.52.0308c29: 身爲苦本。自所造集。於生死中復増惡業。不
T2103_.52.0309a01: 能改悔隨順佛語。是故特須深自剋責
T2103_.52.0309a02: 經云。見人之過口不得言。己身有惡則應發
T2103_.52.0309a03: 露。書云。聞人之過如聞父母之名。耳可得聞
T2103_.52.0309a04: 口不得言。又云。君子顯其過
T2103_.52.0309a05: 經云。讃人之善不言己美
T2103_.52.0309a06: 書云。君子揚人之美不伐其善
T2103_.52.0309a07: 經云。恕己可爲譬。勿殺勿行杖
T2103_.52.0309a08: 書云。己所不欲勿施於人
T2103_.52.0309a09: 今以經書交映。内外之教其本均同。正是意
T2103_.52.0309a10: 殊名異。若使理乖義越者。則不容有此同致。
T2103_.52.0309a11: 所以稱内外者本非形分。但以心表爲言也
T2103_.52.0309a12: 經云。佛爲衆生説法斷除闇惑。猶如良醫隨
T2103_.52.0309a13: 疾授藥
T2103_.52.0309a14: 書云。天道無親惟仁是與。若出家之人觀空
T2103_.52.0309a15: 無常。厭離生死行出世法。是則爲内乖此爲
T2103_.52.0309a16: 外。在家之人歸崇三寶。持戒修善奉行禮義。
T2103_.52.0309a17: 是則爲内。乖此爲外。今内外道俗。共知内美
T2103_.52.0309a18: 之稱由心。外惡之名在行豈得不捨外惡勤
T2103_.52.0309a19: 修内善。若欲修行先自剋責。當知求進是假
T2103_.52.0309a20: 名。退檢是實法。欲渉千里者。必裏糧衞足而
T2103_.52.0309a21: 致也。欲＊升彼岸者。必聚智糧具戒足而登
T2103_.52.0309a22: 也。所以能果者。實由退檢覺察校試輕重。故
T2103_.52.0309a23: 能却斷無明退截老死。愚闇滅則慧光發。四
T2103_.52.0309a24: 相遷則戒徳顯。故知廉退者進之兆也。貪進
T2103_.52.0309a25: 者退之萌也。夫求而獲者虚則寶愛情深故
T2103_.52.0309a26: 有傾危墮墜之苦此。外道之法也。退而獲者
T2103_.52.0309a27: 實則意無染戀。故得常安涅槃之樂。斯佛道
T2103_.52.0309a28: 之法也。今者但應退檢不及以自責躬。若志
T2103_.52.0309a29: 求進必損我傷物。退察檢失則彼我兼利。當
T2103_.52.0309b01: 知剋責心口。是八正之路。檢察身行。是解脱
T2103_.52.0309b02: 之蹤。是故如上善自剋責。則無善而不歸也｣
T2103_.52.0309b03: 剋責心行門頌
T2103_.52.0309b04: 瞻彼進徳。莫敢或遑。顧咨小智。徒以太康。
T2103_.52.0309b05: 豈無通術。跋此榛荒。雖有重離。亦照螢光。
T2103_.52.0309b06: 循情内負。撫事外傷。層羅一擧。空念高翔
T2103_.52.0309b07: 檢覆三業門＊第七
T2103_.52.0309b08: 剋責之情猶昧。審的之旨未彰。故以事檢
T2103_.52.0309b09: 心。校所修習。既知不及彌増悚恧。何謂檢校。
T2103_.52.0309b10: 檢我此身。從旦至中。從中至暮。從暮至夜。從
T2103_.52.0309b11: 夜至曉。乃至一時一剋一念一頃
T2103_.52.0309b12: 有幾心幾行幾善幾惡
T2103_.52.0309b13: 幾心欲摧滅煩惱
T2103_.52.0309b14: 幾心欲降伏魔怨幾心念三寶四諦
T2103_.52.0309b15: 幾心念苦空無常幾心念報父母恩慈
T2103_.52.0309b16: 幾心願代衆生受苦幾心發念菩薩道業
T2103_.52.0309b17: 幾心欲布施持戒幾心欲忍辱精進
T2103_.52.0309b18: 幾心欲禪寂顯慧幾心欲慈濟五道
T2103_.52.0309b19: 幾心欲勸勵行所難行
T2103_.52.0309b20: 幾心欲超求辨所難＊辨
T2103_.52.0309b21: 幾心欲忍苦建立佛法
T2103_.52.0309b22: 幾心欲作佛化度群生
T2103_.52.0309b23: 上已檢心。次復檢口如上時刻
T2103_.52.0309b24: 從旦已來。已得演説幾句深義
T2103_.52.0309b25: 已得披讀幾卷經典
T2103_.52.0309b26: 已得理誦幾許文字
T2103_.52.0309b27: 已得幾過歎佛功徳
T2103_.52.0309b28: 已得幾過稱菩薩行
T2103_.52.0309b29: 已得幾過稱讃隨喜
T2103_.52.0309c01: 已得幾過迴向發願
T2103_.52.0309c02: 次復檢身如上時刻
T2103_.52.0309c03: 已得幾過屈身禮佛幾拜
T2103_.52.0309c04: 已得幾過屈身禮法禮僧
T2103_.52.0309c05: 已得幾過執勞掃塔塗地
T2103_.52.0309c06: 已得幾過燒香散華然燈
T2103_.52.0309c07: 已得幾過拂除塵垢正列供具
T2103_.52.0309c08: 已得幾過懸幡表刹合掌供養
T2103_.52.0309c09: 已得幾過遶佛恭敬幾十百匝
T2103_.52.0309c10: 如是檢察。會理甚少違道極多。白淨之業裁
T2103_.52.0309c11: 不足言。煩惱重障森然滿目。闇礙轉積解脱
T2103_.52.0309c12: 何由。如上檢察自救無功。何有時閑議人善
T2103_.52.0309c13: 惡。故須三業自相訓責。知我所作幾善幾惡｣
T2103_.52.0309c14: 檢校行業門頌
T2103_.52.0309c15: 渾風緬沒。旅俗膠加。競文内疚。誰靦心瑕。
T2103_.52.0309c16: 再惟情反。三省身華。貴危窮濫。貧懾豪奢。邅
T2103_.52.0309c17: 迴六蔽紛綸七邪。不圖厥始。逸馬難罝
T2103_.52.0309c19: 上已檢校所行。多諸廢惰。由此四大招致懈
T2103_.52.0309c20: 怠。是故訶詰令其覺悟。夫三界遐曠六導繁
T2103_.52.0309c21: 滋。莫不依因四大相資成體。聚則爲身散則
T2103_.52.0309c22: 歸空。然風火性殊地水質異。各稱其分皆欲
T2103_.52.0309c23: 求適。求適非一。所以乖忤易動。故一大不調
T2103_.52.0309c24: 四大倶疾。乍増乍損痾疹續生。風輕而地重。
T2103_.52.0309c25: 水冷而火熱。互相煎惱。無時得安。經喩四蛇。
T2103_.52.0309c26: 信哉可患。又此四大無慚無恥無恩無義。我
T2103_.52.0309c27: 今恐其不安。所以資給所須。然彼四大初無
T2103_.52.0309c28: 愧感。何以知之。至如悲風霜殞嚴冬雪零。便
T2103_.52.0309c29: 須綿絋衣裘臥褥温室。若季夏鬱蒸歊赫炎
T2103_.52.0310a01: 烈。復須輕絺廣室風扇牙簟。春秋改節氣候
T2103_.52.0310a02: 清爽。復須輕軟服御。乃至食則甘肥珍肴充
T2103_.52.0310a03: 滿。飮則瓜果温漿冷水隨時資給。安苦求樂。
T2103_.52.0310a04: 此皆四大所須。而我供贍未曾拒逆。而此四
T2103_.52.0310a05: 大求索無慚。不知有無。有則充給不厭。無則
T2103_.52.0310a06: 恐迫令得。如飢須食不可暫闕。脱致乖違内
T2103_.52.0310a07: 愁外戰増發火大。不知我艱辛。不恕我空乏。
T2103_.52.0310a08: 惟欲貪求無有休息。是名無慚。云何無恥。汝
T2103_.52.0310a09: 之所須無窮。我隨給汝不少。雅然當受初無
T2103_.52.0310a10: 愧容。我既役智盡謀以相資贍。而汝初無矜
T2103_.52.0310a11: 念於我。於少日中不須衣食。云何無恩。今既
T2103_.52.0310a12: 得我如此供給。未甞爲我造作善事。獲我衣
T2103_.52.0310a13: 食飽暖怡懌。反更思念作一切惡。少時禪誦
T2103_.52.0310a14: 禮拜即生懈怠。云何無義。此四大身。不可期
T2103_.52.0310a15: 懷。不可委信。我今爲汝種種供須。反復横
T2103_.52.0310a16: 起種種愛著。驅逼於我行殺盜婬。我既愚癡
T2103_.52.0310a17: 不能制革。還相隨順生諸疾病。或遭王法牢
T2103_.52.0310a18: 獄鞭杖。爲汝所招。我既嬰苦。汝亦無利。猶
T2103_.52.0310a19: 復不知。更求更索。後今日去。不復隨汝流轉
T2103_.52.0310a20: 老病生死大海。汝當隨我行道。作諸善業。方
T2103_.52.0310a21: 可給汝隨分衣食。趣得支身以除飢渇。汝當
T2103_.52.0310a22: 善自驅策。令我早得五分法身。常化遊行自
T2103_.52.0310a23: 在無礙
T2103_.52.0310a24: 呵詰四大門頌
T2103_.52.0310a25: 迅矣百齡。綿茲六入。出沒昏疑。興居愛習。矻
T2103_.52.0310a26: 矻予求。營營爾給。匪徳日歸。惟殃斯集。貪人
T2103_.52.0310a27: 敗類。無厭自及。昭迴不希。玄墟何泣
T2103_.52.0310a28: 出家順善門＊第九
T2103_.52.0310a29: 上已檢校所行。知乖道實遠。剋責自咎則進
T2103_.52.0310b01: 趣有途。前雖道俗總論混知其過。然在家罪
T2103_.52.0310b02: 重出家罪輕。但出家之人。行業階差生熟難
T2103_.52.0310b03: 辨。然阡陌而觀。亦粗見其迹。今出家者未登
T2103_.52.0310b04: 聖境。而期望之人恒引聖責凡。良由大教勝
T2103_.52.0310b05: 遠。尊之者責重。法律精微。信之者望深。何
T2103_.52.0310b06: 以知然。今欲見雅形妙相之體。當覩儀容端
T2103_.52.0310b07: 麗之人。欲觀仁義盛徳之風。當尋有禮有義
T2103_.52.0310b08: 之行。何常見衆多之口競。譏棄諸外道。正以
T2103_.52.0310b09: 不足及言。所以息譏。在於衆僧動爲論端。
T2103_.52.0310b10: 實由我法清勝嫉之者多。我法高遠毀之者
T2103_.52.0310b11: 衆。書云。城高則衝生。道尊則魔盛。今乍聞詰
T2103_.52.0310b12: 誚之言乃足驚怪。就理而尋非無義而發。試
T2103_.52.0310b13: 爲檢其所修比其所習。福之深淺罪之厚薄。
T2103_.52.0310b14: 可加意察之。夫父母是孝戀難遣。而能辭親。
T2103_.52.0310b15: 妻子是恩染難奪。而能割愛
T2103_.52.0310b16: 勢位物情所競。而能棄榮
T2103_.52.0310b17: 飢苦是人所難忍。而能節食
T2103_.52.0310b18: 滋味是人所貪嗜。而甘蔬澁
T2103_.52.0310b19: 翹勤是人所厭怠。而能精苦
T2103_.52.0310b20: 七珍是人所吝惜。而能捨離
T2103_.52.0310b21: 錢帛是人所蓄聚。而能棄散
T2103_.52.0310b22: 奴僮是人所資待。而自給不使
T2103_.52.0310b23: 五色是人所欣覩。而棄之不顧
T2103_.52.0310b24: 八音是人所競聞。而絶之不聽
T2103_.52.0310b25: 飾玩細滑人所保著。而能精麁無礙。安身養
T2103_.52.0310b26: 體人所共同。而能忘形捨命。眠臥是人所不
T2103_.52.0310b27: 免。而晝夜不寢爲業。恣口朋遊人所恒習。而
T2103_.52.0310b28: 處靜自檢
T2103_.52.0310b29: 白衣飮饌不知紀極。而進食如毒
T2103_.52.0310c01: 白衣日夜無所不甘。而己限以晷刻虚腹
T2103_.52.0310c02: 白衣則華屋媲偶而己冡間離著
T2103_.52.0310c03: 又行住坐臥如是法。禮拜圍繞如是法。讀誦
T2103_.52.0310c04: 講説如是法。食飮便利如是法。受供行施如
T2103_.52.0310c05: 是法。修道習行如是法。略説如上無非有法
T2103_.52.0310c06: 數則三千威儀。廣則説不可盡。餘如出家功
T2103_.52.0310c07: 徳經説
T2103_.52.0310c08: 出家生善門頌
T2103_.52.0310c09: 澡身浴徳。晦迹埋名。將安寶地。誰留化城。道
T2103_.52.0310c10: 場曠謐。禪逕閑清。風瓢弗響。震轍徒驚。嘯
T2103_.52.0310c11: 傲焉慮。脱落何營。長捐有結。永嫈無生
T2103_.52.0310c12: 在家從惡門＊第十
T2103_.52.0310c13: 俗士毎言談之次。或問。白衣歸向何法無不
T2103_.52.0310c14: 答云。釋氏純信縱復實心錯背。亦羞言其乖
T2103_.52.0310c15: 咎。所以爾者。寔由大法精勝不欲與善相違
T2103_.52.0310c16: 故也。既言其信。當事與言同。若言事相反者。
T2103_.52.0310c17: 便是矯僞諛諂側佞邪媚。天下所驚嗟。四海
T2103_.52.0310c18: 所駭歎。若欲眞實期於三世者。見沙門之過。
T2103_.52.0310c19: 當知凡劣。形服雖異喜怒何殊。便思其理可
T2103_.52.0310c20: 崇本不在人。何得以鄙吝之行。用廢大道乎。
T2103_.52.0310c21: 且其積習勝業已積。熙連沙喩可不深思。今
T2103_.52.0310c22: 諸士女試自檢察。實自多過
T2103_.52.0310c23: 瞋恚不避尊貴 惡罵無復高卑
T2103_.52.0310c24: 貪求不計毀辱 慳吝不知禮節
T2103_.52.0310c25: 婬欲不擇禽獸 黜退不避親族
T2103_.52.0310c26: 加以憍慢放逸貢高懟恨諍訟邪命詐現異
T2103_.52.0310c27: 相。以利求利惡求多求。無有恭敬不隨教誨。
T2103_.52.0310c28: 身見有見及以無見。未嘗省退以禮自制。一
T2103_.52.0310c29: 何苦哉。惟恐我不勝人。人莫及我。經説起慢。
T2103_.52.0311a01: 此業熾盛燒滅宿世所種善根。又云。爲惡雖
T2103_.52.0311a02: 少後苦無邊。如毒在身終爲重患。諸俗人等
T2103_.52.0311a03: 惟欲營生不知顧死。然生不可保死必奄至。
T2103_.52.0311a04: 尋此危命非朝則。夕俄傾之間凶變。無常。
T2103_.52.0311a05: 如佛爲愚癡富老公説偈
T2103_.52.0311a06: 汲汲憂子財。非我何所有。愚人多預慮。莫知
T2103_.52.0311a07: 當來變
T2103_.52.0311a08: 廣文如彼何得不思。貪求積聚終必散失。身
T2103_.52.0311a09: 死名滅惟業相隨。又觀女人所起患毒。倍於
T2103_.52.0311a10: 男子。經云
T2103_.52.0311a11: 女人甚深惡 難與爲因縁
T2103_.52.0311a12: 恩愛一縛著 牽人入罪門
T2103_.52.0311a13: 女人有何好 但是諸不淨
T2103_.52.0311a14: 何不審諦觀 爲此發狂亂
T2103_.52.0311a15: 郁伽長者經云。在家修道當觀女人生厭離
T2103_.52.0311a16: 想。非常久想。不淨潔想。臭穢惡想。羅刹惡鬼
T2103_.52.0311a17: 恒噉人想。貪色難飽無止足想。惡知識妨淨
T2103_.52.0311a18: 行想。三惡道増憂苦不斷。目面脣口惑人之
T2103_.52.0311a19: 具。人爲所惑。破家滅國殺親害子。衆禍之
T2103_.52.0311a20: 本皆由女色
T2103_.52.0311a21: 在家男女惡門頌
T2103_.52.0311a22: 在磨則燐。玉生雖堅。維居必徙。豈曰能賢。
T2103_.52.0311a23: 氷開春日。蘭敗秋年。教隨類反。習乃情遷。命
T2103_.52.0311a24: 符三漏。生偕十纒。茲焉遂往。憂畏方延◎
T2103_.52.0311a25: ◎沈冥地獄門＊第十一
T2103_.52.0311a26: 萬法雖差功用不一。至於明昧相形。惟善惡
T2103_.52.0311a27: 二途而已。語善則人天勝果差別於目驗。述
T2103_.52.0311a28: 惡則三途劇苦皎然而非虚。而愚惑之夫好
T2103_.52.0311a29: 起疑異。多言人天是妄造地獄非實説。以不
T2103_.52.0311b01: 覩故。便不知推因以測果。由不了故。復不知
T2103_.52.0311b02: 驗果以尋因既因果未分空扇是非。疑途亂
T2103_.52.0311b03: 起明在何日。無論未來其事難了。但以即今
T2103_.52.0311b04: 善惡是驗冥漠非妄。夫有形則影現。有聲則
T2103_.52.0311b05: 響應。未見形存而影滅聲續而響乖。故知善
T2103_.52.0311b06: 惡相資亦復如是。幸各明信無厝疑心。何謂
T2103_.52.0311b07: 地獄。經中廣説。此洲地下八大地獄。最下
T2103_.52.0311b08: 阿鼻。四萬由旬。鐵城四周表裏火徹。銅狗黒
T2103_.52.0311b09: 蛇哮吼嚼咋。甚可怖畏。諸小獄者散在鐵圍
T2103_.52.0311b10: 山間海渚空野衆處。備受寒熱。難可具説。獄
T2103_.52.0311b11: 各有主。牛頭阿傍。其性殘虐無一慈忍。見受
T2103_.52.0311b12: 苦者。惟憂不苦。惟憂不毒。或問獄卒。衆生受
T2103_.52.0311b13: 苦甚可憐愍。而汝無慈常懷毒害。獄卒答曰。
T2103_.52.0311b14: 諸受苦者。由是不孝父母。謗佛法僧。罵辱親
T2103_.52.0311b15: 疏。毀陷一切。破壞和合。瞋恚殺害貪婬欺詐。
T2103_.52.0311b16: 邪命邪求及以邪見。憍慢懈怠放逸怨恨。迷
T2103_.52.0311b17: 沒聲色耽著酒食。犯所受戒不知慚愧。具足
T2103_.52.0311b18: 惡業。來此受苦。受苦既畢恒加諫喩。此是惡
T2103_.52.0311b19: 處今已得脱。勿復重來。然此衆生初無改悔。
T2103_.52.0311b20: 今日得出俄頃復來。勞我形力加毒於彼。今
T2103_.52.0311b21: 觀此輩既不修善。往趣泥洹則是無知。不識
T2103_.52.0311b22: 避苦。所以倍痛害之。何由得出慈忍。又經
T2103_.52.0311b23: 云。有十惡業殺生偸盜。能令衆生墮於地獄
T2103_.52.0311b24: 畜生餓鬼。無量劫數乃得爲人。還受短命貧
T2103_.52.0311b25: 窮等報。又感外報棘刺沙礫水旱少味不如
T2103_.52.0311b26: 意等。且身口意此三發業之始。自作教人見
T2103_.52.0311b27: 作隨喜。此三成業之由。現報生報後報。此三
T2103_.52.0311b28: 感業之所。故論云。三三合九種。從三煩惱生。
T2103_.52.0311b29: 然前九位業通善惡。受三塗報惟在三毒。是
T2103_.52.0311c01: 故行人先須觀破。於此人身可有出理
T2103_.52.0311c02: 地獄門頌
T2103_.52.0311c03: 冥津殊復曉。高聽亦能卑。陰牆雖兩密幽。
T2103_.52.0311c04: 夜有四知。炎山翻烈火。氷澗匝寒澌。羅城振
T2103_.52.0311c05: 雲幕。鋒樹鬱霜枝。茹荼非云苦。集木豈稱危
T2103_.52.0311c06: 求仁曾已得。長歎欲何爲
T2103_.52.0311c07: 出家懷道門＊第十二
T2103_.52.0311c08: 自大聖已還性體未圓。三相所遷四山作固。
T2103_.52.0311c09: 所以如來智周域外。尚假苦切之言。令諸有
T2103_.52.0311c10: 生得入律行。今居在凡愚善惡雜糅。何能免
T2103_.52.0311c11: 點累之愆愛染之失。若聞所説當深歎悼。何
T2103_.52.0311c12: 時免離若斯之過。不得内懷驚疑増其忿憾
T2103_.52.0311c13: 也。然則起忿之來。誠由著我。如經所説。執我
T2103_.52.0311c14: 見者。生死大患第一破戒。且擧一我無人不
T2103_.52.0311c15: 患。自非正聚誰不弊之。出家本意爲滅此惑。
T2103_.52.0311c16: 故諸行者。常須遮制。積功不已漸得出有。迷
T2103_.52.0311c17: 此不修還同無始。徒在僧倫更招苦業。今聞
T2103_.52.0311c18: 出家之美。不得便言無惡。又聞俗人之惡。不
T2103_.52.0311c19: 可便言無善。故通述之宜各警策。夫出家者
T2103_.52.0311c20: 猶信。故入道也。當去愛著順佛語。則出世之
T2103_.52.0311c21: 行成也。若於行有虧。則非謂之信也。内既無
T2103_.52.0311c22: 信。則剪落納衣瓶缽等。於身無用。略引數條
T2103_.52.0311c23: 不得自怠
T2103_.52.0311c24: 已去憒鬧得空閑 已離俗愛無攀縁
T2103_.52.0311c25: 已出馳動入寂定 已離染著得無礙
T2103_.52.0311c26: 已捨苦境得無惱 已離妻子無纒縛
T2103_.52.0311c27: 已棄飾好厭華侈 已絶聲色滅貪求
T2103_.52.0311c28: 已斷榮辱去我見 已向八正趣道門
T2103_.52.0311c29: 已披弘誓忍辱鎧 已服解脱涅槃衣
T2103_.52.0312a01: 已望畢竟空寂舍 已登慈悲憙捨堂
T2103_.52.0312a02: 已見迴向之大利 已聽多聞自覺音
T2103_.52.0312a03: 佛見出家之大利
T2103_.52.0312a04: 如此。所以勸奬誡厲修學。故經云。蓋聞沙
T2103_.52.0312a05: 門之爲道也。捨家妻子捐棄愛慾斷絶六情
T2103_.52.0312a06: 守戒無爲。其清淨一心者則萬邪滅矣。一心
T2103_.52.0312a07: 之道者。聲色不能汚。榮位不能動。免離憂苦
T2103_.52.0312a08: 存亡自在。塊然獨立捨五
除兩穢。二堅
T2103_.52.0312a09: 縛二障法二種垢二雨雹二癰瘡二燒法二種
T2103_.52.0312a10: 病。四破戒者。一謂三業不淨。二謂聞空怖畏。
T2103_.52.0312a11: 三謂不爲泥洹。四謂貪著我見。又如經説。菩
T2103_.52.0312a12: 薩修行先除四失。謂捨欺誑。重報恩。決嫌疑。
T2103_.52.0312a13: 滅諂心。如是備行諸度妙行。清淨廣大安住
T2103_.52.0312a14: 寂靜
T2103_.52.0312a15: 出家懷惡門頌
T2103_.52.0312a16: 韞石諒非眞。飾瓶信爲假。竊服皋門上。濫吹
T2103_.52.0312a17: 緇軒下。鳳祀徒驚心。騶文終好野。實相豈
T2103_.52.0312a18: 或照。浮榮未能捨。迹殊冠冕客。事襲驅馳者。
T2103_.52.0312a19: 已矣歇鄭聲。無然亂周雅
T2103_.52.0312a20: 在家懷善門第十三
T2103_.52.0312a21: 前已聞其惡深自鄙悼。今顯其善悦以進道。
T2103_.52.0312a22: 何以知之。自非貪欲情厚。染愛性深。富貴意
T2103_.52.0312a23: 重。勢利心濃者。則不容安處累縛黒闇所纒
T2103_.52.0312a24: 故知在家者衆患之本矣。故使室家妻子宗
T2103_.52.0312a25: 親眷屬。周旋來往朋友遊處奉上接下。皆須
T2103_.52.0312a26: 將意。意不獨往。其應筐篚。筐篚之用非求
T2103_.52.0312a27: 不至。既馳求事廣財念無窮。惟念多蓄不顧
T2103_.52.0312a28: 無常。擁積腐壞靡知分散。是爲欲不慳貪。便
T2103_.52.0312a29: 不能得。既眷屬纒繞百心不同。不加鞭罰則
T2103_.52.0312b01: 爲惡者衆。雖曰止惡要由
T2103_.52.0312b02: 瞋起。是爲欲不瞋恚。亦不能得。爲此資生校
T2103_.52.0312b03: 計馳求萬方。以利縈心不知患害。水火盜賊
T2103_.52.0312b04: 艱苦備經。或夭身命殘殺無辜。宴集歡樂非
T2103_.52.0312b05: 此不濟。起貪癡心謂我加爾。飮噉之後暢快
T2103_.52.0312b06: 莫思。是爲欲不起癡。而不能得。當知白衣
T2103_.52.0312b07: 與善相違。故曰。所作之事與地獄對門。又云｣
T2103_.52.0312b08: 居處如牢獄。妻子如枷鎖。財物如重擔。親戚
T2103_.52.0312b09: 如怨家
T2103_.52.0312b10: 而今在窮苦之地。繋縛憂厄艱辛纒累。備諸
T2103_.52.0312b11: 苦惱。不親三寶不近正法。窮迷闇障劇苦之
T2103_.52.0312b12: 内。而能一日一夜守持清禁。六時行道兼修
T2103_.52.0312b13: 六齋。年三長齋。或持一戒二戒三戒乃至五
T2103_.52.0312b14: 戒八戒十戒。菜蔬節味檢身口意。又率妻子
T2103_.52.0312b15: 内外眷屬。迴向崇善建菩提因。或撤父母之
T2103_.52.0312b16: 供妻子之分。財貨衣服甘珍肴果。窮其所有
T2103_.52.0312b17: 敬供精潔。合室營奉晨昏翹注。或爲疾患危
T2103_.52.0312b18: 急縣官牢獄。或親親崩亡祈福魂路。或生善
T2103_.52.0312b19: 滅罪始發信心。崇仰沙門在聖無別。由其隨
T2103_.52.0312b20: 順佛正教故。所以順佛語故出離生死。若違
T2103_.52.0312b21: 佛語必墮惡道。是故常應堅發正願。願受化
T2103_.52.0312b22: 生自在。飛行一切佛刹。隨所感見應接群生。
T2103_.52.0312b23: 學佛威儀。入如來室。著如來衣。坐如來座。巧
T2103_.52.0312b24: 便大慧開悟解脱。於諸法中究竟無障。盡虚
T2103_.52.0312b25: 空際大誓莊嚴
T2103_.52.0312b26: 在家勸善門頌
T2103_.52.0312b27: 處塵貴不染。被褐重懷珠。美玉耀幽石。曾蘭
T2103_.52.0312b28: 挺叢芻。四氏不爲侶。三界豈能渝。諒茲親愛
T2103_.52.0312b29: 染。寧以財利拘。煩流捨智寶。榛路坦夷途。萬
T2103_.52.0312c01: 物竟何匹。烈火樹紅芙
T2103_.52.0312c02: 三界内苦門＊第十四
T2103_.52.0312c03: 夫三界牢獄四圍輪轉。在家出家未斷我倒。
T2103_.52.0312c04: 無得免者。既爲生死所纒。身心勞累遷變無
T2103_.52.0312c05: 窮。無非是苦。故經云。三界皆苦何可樂者而
T2103_.52.0312c06: 衆生常惑謂言。世間是常是樂。出世樂因無
T2103_.52.0312c07: 常是苦。何其沈迷頓此顛倒。纔驗刺身即覺
T2103_.52.0312c08: 苦受。何得云樂。略引數條證知惟苦。若謂飮
T2103_.52.0312c09: 食爲樂者。則應多所餐進身和心悦。何意小
T2103_.52.0312c10: 乖分度便成疹患
T2103_.52.0312c11: 若謂衣服爲樂者。則應春夏一服愛心無厭。
T2103_.52.0312c12: 何意寒暑異服。明不甘樂所以苦本
T2103_.52.0312c13: 若謂室宇爲樂者。何意不常一處。既致馳動。
T2103_.52.0312c14: 明知避苦
T2103_.52.0312c15: 若謂妻子眷屬爲樂者。則應長相歌笑。何意
T2103_.52.0312c16: 俄爾無常悲號。哽噎當知眷屬實是苦本。若
T2103_.52.0312c17: 謂妙色以爲樂者。則應長悦心目永慰形骸。
T2103_.52.0312c18: 何意須臾顏貎變改髮白面黒傷痛少年華美
T2103_.52.0312c19: 之豔。故知此色本自是苦。不是外來
T2103_.52.0312c20: 若謂好聲以爲樂者。則應絲竹繁會觀聽無
T2103_.52.0312c21: 厭。何意小時便致昏倦耳不樂聞。當知是
T2103_.52.0312c22: 苦。若謂酣酒以爲樂者。則應適意遣憂長無
T2103_.52.0312c23: 惱患。何故神昏心悶骨節慘痛。或因此事鞭
T2103_.52.0312c24: 杖鎖繋。喪身夭命破家亡國。受苦無量
T2103_.52.0312c25: 若謂朋遊爲樂者。則應終日遊散不知厭極。
T2103_.52.0312c26: 何意毎一登臨少時便倦。後更相携無復行
T2103_.52.0312c27: 意
T2103_.52.0312c28: 若謂婬劮爲樂者。則應血氣剛強眼明神爽。
T2103_.52.0312c29: 少而不老壯而不變。何意恣情逞欲輒有疲
T2103_.52.0313a01: 困。抽腦撤髓頭眩眼亂。心驚氣迫筋骨緩
T2103_.52.0313a02: 縱。口燥脣焦四支振掉。抽拔五藏由此夭
T2103_.52.0313a03: 命。當知婬劮實是苦本
T2103_.52.0313a04: 若謂榮位爲樂者。則應始終不變無恥無辱。
T2103_.52.0313a05: 何意黜陟之間懽悴立至。以上諸條大擧
T2103_.52.0313a06: 而言。然此六塵五情遊心之處。無非是苦。所
T2103_.52.0313a07: 以大聖覺察三界牢獄知苦。不迷解脱生死
T2103_.52.0313a08: 三界内苦門頌
T2103_.52.0313a09: 心怨動紛紜。情怡輒遷互。歡愛一離遠。傷
T2103_.52.0313a10: 憂坐衰暮。連幌結清陰。高臺起風露。腐毒縁
T2103_.52.0313a11: 芳旨。夭伐寔修
。欲網必虧生。繁罝或全
T2103_.52.0313a12: 兔。眇眇夜何期。悠悠終肯悟
T2103_.52.0313a13: 出三界外樂門＊第十五
T2103_.52.0313a14: 佛世尊説。三界世間總是苦聚。非惟一苦而
T2103_.52.0313a15: 已。又是無常無我不淨。終歸於空。出世之外。
T2103_.52.0313a16: 則有常樂我淨具八自在。而衆生長迷妄謂
T2103_.52.0313a17: 爲樂。一何可悲。且説一苦隨相有八。何謂八
T2103_.52.0313a18: 苦。所謂生苦老苦病苦死苦愛別離苦冤憎
T2103_.52.0313a19: 會苦求不得苦五盛陰苦。於一苦中更有諸
T2103_.52.0313a20: 苦。故諸行人策厲行道。節身口意翹勤匪
T2103_.52.0313a21: 懈。群小無知謂之爲苦。大聖圓照三逹洞了。
T2103_.52.0313a22: 知此小苦大樂正因。雖有勞頓所期者大。非
T2103_.52.0313a23: 謂爲苦。故引諸行相用簡有心
T2103_.52.0313a24: 若捨身命憐愍衆生。得佛金色身光明洞徹
T2103_.52.0313a25: 行住坐臥震動大千相
T2103_.52.0313a26: 若禮拜父母師長賢聖。得佛頂相高明。若不
T2103_.52.0313a27: 誑衆生讃揚其徳。得佛眉間毫相。若行慈愛
T2103_.52.0313a28: 仁救衆生。得佛紺青螺髮相。若以光燈供養
T2103_.52.0313a29: 施人。得佛頂出日光相。若以慈意視衆生
T2103_.52.0313b01: 者。得佛淨目上下眴相
T2103_.52.0313b02: 若絶滋味十善化人。得佛四十齒齊密相
T2103_.52.0313b03: 若説慈善志意堅強。得佛四牙白淨相。若絶
T2103_.52.0313b04: 口四過。得佛方頬車廣長舌相。若行施平等。
T2103_.52.0313b05: 得佛果時七處合滿相。若忍苦行決定無亂。
T2103_.52.0313b06: 得佛師子臆相。若行正淨醫藥救人。得佛身
T2103_.52.0313b07: 方正相。若行慈仁不杖衆生。得佛修臂指長
T2103_.52.0313b08: 相。若視地行不踐蟲命。得佛行不蹈地相。若
T2103_.52.0313b09: 手扶接有苦衆生。得佛手内外握相。若行四
T2103_.52.0313b10: 攝攝取衆生。得佛手足網相。若以淨心供養
T2103_.52.0313b11: 善人。得佛手足輪千輻理相
T2103_.52.0313b12: 若施衣服隱過蔽惡。得佛馬陰藏相。若説除
T2103_.52.0313b13: 患死法得佛鹿膞腸相
T2103_.52.0313b14: 若善莊嚴不解衆生＊支節。得佛鉤鎖骨相
T2103_.52.0313b15: 若柔和順塔右遶從人。得佛右旋毛相。若平
T2103_.52.0313b16: 治道去棘刺。得佛一孔一毛相。若不服華綺
T2103_.52.0313b17: 沐浴於人。得佛皮膚細軟相
T2103_.52.0313b18: 若掃塔除穢。得佛身不受塵相
T2103_.52.0313b19: 若修萬行常願具足。得佛胸萬字相。若捨國
T2103_.52.0313b20: 城妻子。得佛淨土眷屬賢聖相。若自節食上
T2103_.52.0313b21: 味施人。得佛上味相
T2103_.52.0313b22: 若常讀誦不惡口加人。得佛總持口香氣相
T2103_.52.0313b23: 若説法引接衆生。得佛面無飢渇滿口光辯
T2103_.52.0313b24: 才相
T2103_.52.0313b25: 若持戒無缺。得佛法身圓滿相
T2103_.52.0313b26: 若在山間頭陀苦行。得佛塵累都盡相。若捨
T2103_.52.0313b27: 華堂幽林禪思。衆生謂苦不能行之。菩薩志
T2103_.52.0313b28: 意堅強所期者大。不以爲苦。故得自然宮殿
T2103_.52.0313b29: 七寶房舍早得成佛。衆生猶自流轉生死海
T2103_.52.0313c01: 中。豈非爲顛倒惑纒之所致也。故當勤加精
T2103_.52.0313c02: 進修行此行。便出三界
T2103_.52.0313c03: 三界外樂門頌
T2103_.52.0313c04: 端襟測煩海。矯歩寫埃氛。三受猶絶雨。八苦
T2103_.52.0313c05: 若浮雲。輸心仰圓極。罄質委方墳。朝遊淨國
T2103_.52.0313c06: 侶。暮集靈山群。燈祇開遠照。香寓𪋁嘉薫。
T2103_.52.0313c07: 俛首睇人俗。信矣靜爲君
T2103_.52.0313c08: 斷絶疑惑門＊第十六
T2103_.52.0313c09: 夫因果惑應影響相生。必然之道理無差舛。
T2103_.52.0313c10: 而衆生業行不純善惡迭用。以不純故報有
T2103_.52.0313c11: 精麁。或貴或賤或美或惡。其事迹匪一。不了
T2103_.52.0313c12: 本行故致疑惑。何者。如精進奉戒。應得長生
T2103_.52.0313c13: 子孫熾盛親族榮顯。而見身命夭促門族衰
T2103_.52.0313c14: 殄。屠害之人應嬰促壽眷屬殘滅。而反延年
T2103_.52.0313c15: 壽考宗強援廣。清廉之行應招富足。而見貧
T2103_.52.0313c16: 苦貪盜之人應見困窘而覩豐饒。此乃縁其
T2103_.52.0313c17: 福故現世輕受。如金剛般若云。由持經故爲
T2103_.52.0313c18: 人輕賤。是人先世罪業應墮惡道。以今輕賤
T2103_.52.0313c19: 故先世罪滅。所以致有此疑者。由其無明惑
T2103_.52.0313c20: 故妄起顛倒。不能解了三世業相。今略出數
T2103_.52.0313c21: 條。世人惑事用以懲誡。庶有識者識以除疑
T2103_.52.0313c22: 智人以生爲苦。所以不忍愚夫貪生以生爲
T2103_.52.0313c23: 樂。是一惑也
T2103_.52.0313c24: 智人以不生則不死。故云涅槃寂滅之樂。而
T2103_.52.0313c25: 愚夫惡死不知遠死之方。是二惑也
T2103_.52.0313c26: 智人以居家爲苦。譬之牢獄。書云割情在於
T2103_.52.0313c27: 驕奢。而愚夫染著以爲榮樂。是三惑也
T2103_.52.0313c28: 智人知妻子之累。故比之枷鎖。書云。割情在
T2103_.52.0313c29: 於所愛。而愚夫以恩愛爲歡欣。是四惑也
T2103_.52.0314a01: 智人以眷屬是繋縛之本。放之如讐。而愚夫
T2103_.52.0314a02: 繼戀以爲勝適。是五惑也
T2103_.52.0314a03: 智人榮利是自滅之詮。書云。割情在於速
T2103_.52.0314a04: 逹。而愚夫不計讒害取貴。是六惑也
T2103_.52.0314a05: 智人以色聲香味爲苦本。書云。割情在於嗜
T2103_.52.0314a06: 欲。而愚夫爲之沈溺迷醉。且列如前不容致
T2103_.52.0314a07: 惑
T2103_.52.0314a08: 是以智人當勤自勉。生老病死不離其身。勿
T2103_.52.0314a09: 生疑惑一生空過。今更出之以顯疑相
T2103_.52.0314a10: 見布施者疾患早亡便起疑心慳吝。見持戒
T2103_.52.0314a11: 人過中不食。致患懷疑自養。見忍辱人檢心
T2103_.52.0314a12: 攝形。致患懷惱勸令開意。見誦經人。旦夕縁
T2103_.52.0314a13: 理致患勸息
T2103_.52.0314a14: 見菜
人。致患痩弱勸噉肥美
T2103_.52.0314a15: 見坐禪者。致患勸臥。聞語引進便稱本情。懈
T2103_.52.0314a16: 怠自恣隨順流俗。曾不思量朝聞夕死如救
T2103_.52.0314a17: 頭然。何有情懶更習常俗。以死自誓。方曰
T2103_.52.0314a18: 有志
T2103_.52.0314a19: 斷疑惑門頌
T2103_.52.0314a20: 生塗非一理。識緒固饒津。徒駭東陵富。空嗟
T2103_.52.0314a21: 北郭貧。國生曾已戾。顏氏信爲仁。逢尤昭往
T2103_.52.0314a22: 業。習善會茲身。勤憂永夷泰。晏安終苦辛。令
T2103_.52.0314a23: 名且云重。豈若樹良因
T2103_.52.0314a24: 十種慚愧門＊第十七
T2103_.52.0314a25: 既已同知在家男女之惡。又見出家僧尼瑕
T2103_.52.0314a26: 累。又聞疑惑顛倒之門。退自思省實可慚愧。
T2103_.52.0314a27: 經云。慚愧得具足能滅闇障。故又云。獸如鐵
T2103_.52.0314a28: 鉤。能制人非法。若無慚愧。與諸禽獸無相異
T2103_.52.0314a29: 也。涅槃云。有二白法能救衆生。一慚二愧。
T2103_.52.0314b01: 慚者自不作惡。愧者不教他作。慚者内自羞
T2103_.52.0314b02: 恥。愧者發露向人。有慚愧故。則能恭敬父母
T2103_.52.0314b03: 師長。懷慚愧故。罪則除滅。顯相如此。各須
T2103_.52.0314b04: 慚愧順清白法。事乃無量。略擧十條以爲綱
T2103_.52.0314b05: 要
T2103_.52.0314b06: 第一慚愧諸佛。如來往昔欲令我等離苦獲
T2103_.52.0314b07: 安。所以發心行菩提道。忍苦受辱今成法
T2103_.52.0314b08: 身。常以正法爲我解説。而我不能如説修行｣
T2103_.52.0314b09: 第二慚愧父母。哀哀父母生我劬勞。長養教
T2103_.52.0314b10: 詔常懷憂惕。既爲人子不順誨約。反學兇強
T2103_.52.0314b11: 凌蔑貴賤。既乖諍子上失令名。深爲可愧
T2103_.52.0314b12: 第三慚愧諸子。然彼實能晨昏定省。色養無
T2103_.52.0314b13: 虧。而終貧煎無物賑給。故使諸子無由得立。
T2103_.52.0314b14: 又闕教導使子愚昏。實爲可愧
T2103_.52.0314b15: 第四慚愧師僧。然我父母生育訓誨。不能使
T2103_.52.0314b16: 我出生死海。今此師僧教我出家受増上戒。
T2103_.52.0314b17: 懷羅漢胎得羅漢果。而我違犯。深爲可愧
T2103_.52.0314b18: 第五慚愧弟子。既能晨夕依教策修。而反固
T2103_.52.0314b19: 遮有違聖説。致使道業寸尺無功。一生空過
T2103_.52.0314b20: 無法制奉。顧斯負累亦可深愧
T2103_.52.0314b21: 第六慚愧帝王。恒以十善化導天下。故國安
T2103_.52.0314b22: 寧五穀豐熟。所以百姓安家復業。出家之人
T2103_.52.0314b23: 泰然安樂任其禪誦。而今懈惰。深是可恥
T2103_.52.0314b24: 第七慚愧檀越。出家所懷解脱爲本。形骸資
T2103_.52.0314b25: 待衣食爲先。所以諸俗爲道興福。供給資縁
T2103_.52.0314b26: 故隆正業。而或不全失於敬重。亦可深愧
T2103_.52.0314b27: 第八慚愧良友。知識化導見佛因縁。令具梵
T2103_.52.0314b28: 行大經昌示。而我聞諫反以爲讐。背逆三歸
T2103_.52.0314b29: 禮向神俗。迷著善導故違正誨。深可爲愧
T2103_.52.0314c01: 第九慚愧所化諸人。由我無徳久不種縁。致
T2103_.52.0314c02: 使開悟莫能津濟。故令聽者徒枉功夫。縱聞
T2103_.52.0314c03: 雜善不獲純淨内心自疚。深可慚愧
T2103_.52.0314c04: 第十慚愧天龍神鬼護法冥祇。我本發心誓
T2103_.52.0314c05: 度一切。故諸天龍擁護無惱。而我
缺情志
T2103_.52.0314c06: 不恒。惟知負恩但増慚愧
T2103_.52.0314c07: 慚愧門頌
T2103_.52.0314c08: 神膏施惟重。玄酒恩未隆。明璣隋水上。潤
T2103_.52.0314c09: 玉藍田中。禀天性所極。資敬道攸崇。羽毛共
T2103_.52.0314c10: 以勢。輪軌相爲通。報徳愴前雅。酬言愛餘風。
T2103_.52.0314c11: 遵途毎多舛。顧省能無忡
T2103_.52.0314c12: 極大慚愧門＊第十八
T2103_.52.0314c13: 慚愧之義以不及爲本。若於正行悉能遵奉。
T2103_.52.0314c14: 則無假慚愧。書云。内省不疚。何憂何懼。又
T2103_.52.0314c15: 曰。心苟無瑕。何恤無家。今既理妙難精觸向
T2103_.52.0314c16: 乖背。一念之間造過無量。過無量故慚愧亦
T2103_.52.0314c17: 應無量。前已略擧大致。其中支派不可縷
T2103_.52.0314c18: 悉。更立此門。使尋文求旨知理無不攝也。夫
T2103_.52.0314c19: 衆生以我見故不能推美於物。引惡在己。而
T2103_.52.0314c20: 於萬善不能修習。見人勝行意欲＊凌之。無慚
T2103_.52.0314c21: 之甚何得不見。今列位顯之。庶可斂迹
T2103_.52.0314c22: 若見直心行慚愧人。我不能行願彼不作
T2103_.52.0314c23: 見行布施持戒人開解脱門。願其早止。見行
T2103_.52.0314c24: 忍辱精進人自不能行。願早退沒。見多聞修
T2103_.52.0314c25: 定者。自不能行不欲使作。見行慈悲喜捨者。
T2103_.52.0314c26: 不能賛勉欲其不行。見菜蔬一食者。自不行
T2103_.52.0314c27: 故勸令退敗。見行伏心人應慚愧法。乃勸不
T2103_.52.0314c28: 行乖八正道
T2103_.52.0314c29: 見學問誦經人。自無此行不使彼作。見圍遶
T2103_.52.0315a01: 禮拜者。自懶惰故嫉令不行。見有唱導梵音
T2103_.52.0315a02: 者。自不及彼願不爲之
T2103_.52.0315a03: 見經行頭陀者。既不能行反謗毀滅。今據叔
T2103_.52.0315a04: 世。説法開化以此爲高
T2103_.52.0315a05: 義當生信滅罪祈福弘道。而今登無畏座。開
T2103_.52.0315a06: 廣笑謔之端。飾詞自麗之美。高言興色誹誚
T2103_.52.0315a07: 往還。儀容傲佷初無謙遜。永不退省我解未
T2103_.52.0315a08: 深。惟詰諮者尋經有謬。故經云。若爲利養名
T2103_.52.0315a09: 譽我心愛黨而説法者。是名非法説。若利於
T2103_.52.0315a10: 彼。増信心故。滅煩惱故。起淨業故。知慚知愧
T2103_.52.0315a11: 開八正路。是名善説。如過去世。有苦岸比丘。
T2103_.52.0315a12: 説有衆生我人壽命。違於佛語。命終入阿鼻
T2103_.52.0315a13: 地獄。仰臥伏臥左右脇臥。各九百萬億歳。爾
T2103_.52.0315a14: 後更歴諸餘地獄。自外徒黨受苦難言。故知
T2103_.52.0315a15: 不依佛教毀謗正法。其罪實重。當知法師實
T2103_.52.0315a16: 亦爲難。其善則致福無量。其惡則獲罪亦重。
T2103_.52.0315a17: 是故法師應須極大慚愧。然居在世間。養生
T2103_.52.0315a18: 之急在於衣食。由此衣食勞亂極深。所須繒
T2103_.52.0315a19: 絋皮革。無不損生殘命著他皮肉。還養肉身。
T2103_.52.0315a20: 乃至食噉一粒之食。非用功夫無由入口。推
T2103_.52.0315a21: 度前功商量我腹。上入下出常流不止。而於
T2103_.52.0315a22: 其中。選擇精肥。進納軟滑。貪嗜美味。無羞
T2103_.52.0315a23: 無恥。須臾變改臭不可近。將行將坐如厠不
T2103_.52.0315a24: 殊。何有智者。於食生貪。若生貪者大須慚愧。
T2103_.52.0315a25: 與彼畜獸復何取別
T2103_.52.0315a26: 極大慚愧門頌
T2103_.52.0315a27: 冬狐理豐毳。春蠶緒輕絲。形骸翻爲阻。心識
T2103_.52.0315a28: 還自欺。手容羈草日。平生少年時。驅車追
T2103_.52.0315a29: 侠客。酌酒弄妖姫。但念目前好。安知身後悲。
T2103_.52.0315b01: 惕然一以愧。永與情愛辭
T2103_.52.0315b02: 善友勸奬門＊第十九
T2103_.52.0315b03: 夫能了除疑惑。内發慚愧勸奬之功。善知識
T2103_.52.0315b04: 也。今欲修習萬行。非善知識無由進道。經云。
T2103_.52.0315b05: 如栴檀葉在伊羅林。其葉則臭。伊羅臭葉在
T2103_.52.0315b06: 栴檀林。其葉則香。書云。與善人居。如入蘭芷
T2103_.52.0315b07: 之室。久而偕芳。與惡人居。如在鮑魚之肆。與
T2103_.52.0315b08: 之倶臭。又云。近墨必緇。近朱必赤。故知善
T2103_.52.0315b09: 友能作佛事。是大因縁是全梵行。善知識者
T2103_.52.0315b10: 今能將我得升淨土。惡知識者今能陷我墜
T2103_.52.0315b11: 於地獄。當知善恩不可酬報。夫善惡之理皎
T2103_.52.0315b12: 然明白。但以任情適道則進趣之理遲。善友
T2103_.52.0315b13: 勸奬便勇猛之心疾。經有奬課之文。書有勸
T2103_.52.0315b14: 學之説。當知要行實由勸成。故經云。菩薩自
T2103_.52.0315b15: 身布施。亦勸他人令行布施。自行持戒忍辱
T2103_.52.0315b16: 精進一心智慧。亦勸他人令行此事。然則勝
T2103_.52.0315b17: 美之事欣樂羨仰。物之恒情。今若徒有願樂
T2103_.52.0315b18: 之心。不行願樂之事。未見其果。猶若絶糧思
T2103_.52.0315b19: 味。其於飢渇終無濟益。故略引數條盛行要
T2103_.52.0315b20: 事。以相警誡。今有財富室温家給人足不勞
T2103_.52.0315b21: 營覓自然而至。復有貧苦飢弊形骸勞悴。終
T2103_.52.0315b22: 日願於富饒。而富饒未嘗暫有。以此苦故勸
T2103_.52.0315b23: 其布施力厲修福
T2103_.52.0315b24: 若有衣裘服翫鮮華充備。又有尺布不全垢
T2103_.52.0315b25: 膩臭雜。是以勸奬令施衣服及以室宇。若見
T2103_.52.0315b26: 甘味珍羞連几重案。又有藜藿不充困於水
T2103_.52.0315b27: 菜。所以勸奬令施飮食
T2103_.52.0315b28: 若見榮位通顯。乘肥衣輕適意自在。復有卑
T2103_.52.0315b29: 陋猥賤人不齒録。塗炭溝渠坐臥糞穢。此苦
T2103_.52.0315c01: 可厭。勸令修福除滅憍慢奉行謙敬。豈可他
T2103_.52.0315c02: 人常貴我常在賤
T2103_.52.0315c03: 若見形貎端正吐言廣利。又有面状矬陋所
T2103_.52.0315c04: 言險暴。此苦可捨。勸令忍辱
T2103_.52.0315c05: 若見意力強幹少病登勞行道無礙。有人多
T2103_.52.0315c06: 患不安所行莫濟。見有此苦勸施醫藥。令其
T2103_.52.0315c07: 進趣。故法句經云。四時行道得度衆苦。一者
T2103_.52.0315c08: 少年有力勢時。二者有財物時。三者遇三寶
T2103_.52.0315c09: 福田時。四者當計萬物必離散時。常行此四。
T2103_.52.0315c10: 必得道跡。應自督課。不待他勸
T2103_.52.0315c11: 善友勸奬門頌
T2103_.52.0315c12: 蘭室改蓬心。栴崖變伊草。丹青有必渝。絲
T2103_.52.0315c13: 礫豈常皓。曲轅且繩直。詭木遂彫藻。一簣
T2103_.52.0315c14: 或成山。百里倦中道。隆漢乃王臣。大楚信
T2103_.52.0315c15: 無保。勉矣徳不孤。至言匪虚造
T2103_.52.0315c16: 戒法攝生門第二十
T2103_.52.0315c17: 前已勸奬於他。我今自加課勵。凡論課勵
T2103_.52.0315c18: 要。必託境行因。若心志浮蕩。則進趣無寄。然
T2103_.52.0315c19: 託境行因。戒爲其始。可謂入聖之初門。出俗
T2103_.52.0315c20: 之正路。如乖此訓。永處三塗人天長絶。是以
T2103_.52.0315c21: 經云。譬如大地長生萬物。戒亦如是。能生
T2103_.52.0315c22: 衆生人天華果。故經云。若無此戒。諸善功徳
T2103_.52.0315c23: 皆不得生。良以三塗苦報罪障所纒。人天勝
T2103_.52.0315c24: 果堪爲道器。欲感勝果非戒不生。是以聖人
T2103_.52.0315c25: 先明此教。然三歸五品戒法兩科。七衆小學
T2103_.52.0315c26: 要以三歸爲宗。一乘大教必崇三聚爲本。並
T2103_.52.0315c27: 如經律具顯。規猷卓爾憲章行業。明逾鑒鏡。
T2103_.52.0315c28: 今粗擧其大致。用光恒俗。所以發戒之原須
T2103_.52.0315c29: 依三寶者。蓋由佛法僧寶天人所尊。歸依生
T2103_.52.0316a01: 信必能出有。若歸邪神反増苦趣。故經説云。
T2103_.52.0316a02: 歸佛清信士。不歸諸天神。故須先定邪正方
T2103_.52.0316a03: 識逆順。經云。信爲道元功徳之母。智是解脱
T2103_.52.0316a04: 出有之因。誠至言也。若無此信。心志浮虚歸
T2103_.52.0316a05: 戒不得。是以發足立信爲先。何謂三歸。謂佛
T2103_.52.0316a06: 法僧。此三可重故名爲寶。何謂爲佛。自覺覺
T2103_.52.0316a07: 彼無師大智五分法身也。何謂爲法。能軌能
T2103_.52.0316a08: 正滅諦涅槃清淨無相也。何謂爲僧。能和和
T2103_.52.0316a09: 衆無學功徳自他滅處也。何謂爲歸。可憑可
T2103_.52.0316a10: 向也。何謂爲寶。能招利樂正心依仗。近獲人
T2103_.52.0316a11: 天遠登無學。此則三寶區別之門。若論極教。
T2103_.52.0316a12: 理惟一統。照無不周。照周等覺。謂之佛寶體
T2103_.52.0316a13: 無非法。謂之法寶。至徳常和。謂之僧寶。此乃
T2103_.52.0316a14: 體一義三同性三寶。衆生解悟信知佛性。離
T2103_.52.0316a15: 此生死招興利樂。是故一切無不歸憑
T2103_.52.0316a16: 第一翻邪三歸第二五戒三歸
T2103_.52.0316a17: 第三八戒三歸第四十戒
T2103_.52.0316a18: 第五具戒第六十善戒
T2103_.52.0316a19: 第七大菩薩戒
T2103_.52.0316a20: 此之七戒所防過境。近約大千世界之内一
T2103_.52.0316a21: 切六根六大。並是戒境。廣如常説
T2103_.52.0316a22: 戒門頌
T2103_.52.0316a23: 金山嚴寶仞。瓊畹烈瑤荑。牆狐議不窟。簷
T2103_.52.0316a24: 燕豈能栖。淨花莊思序。慧沼盥身倪。六群儻
T2103_.52.0316a25: 未一。七衆固恒齊。端儀有直影。正道無傾
T2103_.52.0316a26: 蹊。維宮超以悟。襄野竟何迷◎
T2103_.52.0316a27: ◎自慶畢故止新門＊第二十一
T2103_.52.0316a28: 從前發心＊以來。知至徳可歸。檢校剋責滅諸
T2103_.52.0316a29: 惡門。疑惑既遣慚愧續修。勸奬兼行戒徳又
T2103_.52.0316b01: 顯。得捨如是之罪障。餐聽若斯之勝法。豈得
T2103_.52.0316b02: 不踊躍歡喜嗟抃自慶者乎
T2103_.52.0316b03: 經云。八難難度。一地獄難。二餓鬼難。三畜生
T2103_.52.0316b04: 難。四邊地難。五長壽天難。六雖得人身盲聾
T2103_.52.0316b05: 喑瘂不能聽受難。七雖得人身六情完具。而
T2103_.52.0316b06: 世智辯聰信邪倒見。不信三寶肆意輕侮。此
T2103_.52.0316b07: 身死已便在三途。隨業沈沒久乃得出。時在
T2103_.52.0316b08: 人道還不正信家生。第八前後佛間不覩正
T2103_.52.0316b09: 法。徒生一世増長邪見。具造衆罪尋爾徒死。
T2103_.52.0316b10: 是故經云。徒生徒死甚可憐愍。奉法行人先
T2103_.52.0316b11: 崇此意。生死大事不可自寛。今略出自慶數
T2103_.52.0316b12: 條繋在心首
T2103_.52.0316b13: 佛言。地獄難免。而今同得免離此苦。一自慶
T2103_.52.0316b14: 也
T2103_.52.0316b15: 佛言。餓鬼難脱。而今同得遠於此苦。二自慶
T2103_.52.0316b16: 也
T2103_.52.0316b17: 佛言。畜生難捨。而今同得不樹此因。三自慶
T2103_.52.0316b18: 也
T2103_.52.0316b19: 佛言。生在邊地不知仁義。今在中國修習禮
T2103_.52.0316b20: 智。四自慶也
T2103_.52.0316b21: 佛言。生長壽天不知植福。福盡命終還墮
T2103_.52.0316b22: 惡道。而今不以世樂自娯迴以供養。五自慶
T2103_.52.0316b23: 也
T2103_.52.0316b24: 佛言。人身難得。一失不返。有過盲龜浮木之
T2103_.52.0316b25: 譬。今得人身。六自慶也
T2103_.52.0316b26: 佛言。六根難具。今無缺損。七自慶也
T2103_.52.0316b27: 佛言。丈夫男身難得。我已得也
T2103_.52.0316b28: 佛言。女人身者須知佛性則是丈夫。我已知
T2103_.52.0316b29: 也。佛言。邪辯難捨。我今歸正法也
T2103_.52.0316c01: 佛言。佛前佛後是爲大難。我今相與慷慨立
T2103_.52.0316c02: 志。既見色像又聞正法。則同鹿野滅惑不殊
T2103_.52.0316c03: 也
T2103_.52.0316c04: 佛言。見佛爲難。我今頂禮佛所説像。功用
T2103_.52.0316c05: 等倫也。佛言。聞法爲難。我今備得聞也
T2103_.52.0316c06: 佛言。出家爲難。我今且隨衆也
T2103_.52.0316c07: 佛言。出家專信倍復爲難。我今一心無敢二
T2103_.52.0316c08: 見。敬法愛法以法爲師。經中偈言
T2103_.52.0316c09: 惟念過去世。供養爲輕微蒙報歴遐劫。餘福
T2103_.52.0316c10: 値天師。淨慧斷生死。癡愛銷無遺。佛恩流無
T2103_.52.0316c11: 窮。是故重自歸
T2103_.52.0316c12: 自慶畢故不造新頌
T2103_.52.0316c13: 春非我春秋非秋。一經長夜毎悠悠。陶形練
T2103_.52.0316c14: 氣任元造。啓蒙夷阻出重幽。榮公三樂非
T2103_.52.0316c15: 爲曠。箕生五福豈能求。靈姿妙境往難集。微
T2103_.52.0316c16: 言至道此云修。年逢生幸曾以慶。盈愆貳過
T2103_.52.0316c17: 儻知憂。畢故斷新別苦海。希賢庶善憑智流
T2103_.52.0316c18: 大忍惡對門＊第二十二
T2103_.52.0316c19: 夫道從苦生。不由樂果。徳憑功建。非情所集。
T2103_.52.0316c20: 故經云。忍辱第一道。於諸衆生心無礙。故以
T2103_.52.0316c21: 其在苦則多礙多惱起不善業。今所以得無
T2103_.52.0316c22: 礙者。良由在礙而修無礙。故礙而不爲礙。既
T2103_.52.0316c23: 於礙而無所礙。豈非忍力之所致乎。經云。娑
T2103_.52.0316c24: 婆世界五濁之刹。五痛五燒具諸惡報。是故
T2103_.52.0316c25: 發大乘者。多來此土。以救苦爲資糧。以拔惱
T2103_.52.0316c26: 爲要行。此土一日修善。勝於他方淨國百千
T2103_.52.0316c27: 萬劫。所以爾者。良由極苦之地心不及善。而
T2103_.52.0316c28: 能於劇苦之中。卓然發意忍苦受辱。豈不奇
T2103_.52.0316c29: 哉。所謂火中生蓮華。此實爲希有。他方淨土
T2103_.52.0317a01: 無修福地。所以不及此土。何者。淨國七財豐
T2103_.52.0317a02: 溢。不假布施攝貧窮也。淨國律儀圓淨。不假
T2103_.52.0317a03: 持戒攝毀禁也。淨國則無辱無忍。穢土無事
T2103_.52.0317a04: 非辱。在辱能忍。勝他方也。淨國精進如救頭
T2103_.52.0317a05: 然。不假翹勤攝懈怠也。淨國之人。入法流水。
T2103_.52.0317a06: 念念修順無出入觀。不假寂定攝亂意也。淨
T2103_.52.0317a07: 國智慧明滿。不假辯才巧説攝愚癡也。又淨
T2103_.52.0317a08: 國之人。非無弘誓。但弘誓之功不及穢土。
T2103_.52.0317a09: 四攝四等例同無用。淨國樂故。則救苦之心
T2103_.52.0317a10: 薄。惡土苦故。則進善之心猛。故經云。行於非
T2103_.52.0317a11: 道通逹佛道也。夫欲發廣大心行菩薩行。自
T2103_.52.0317a12: 非履危渉險備受艱難。蹈熾火歴氷霜。嬰苦
T2103_.52.0317a13: 切甘楚毒。於萬苦中而能忍受者。則道場可
T2103_.52.0317a14: 踐。若無此惱忍何從生藉此煩惱起我諸善。
T2103_.52.0317a15: 所謂塵勞之儔爲如來種。當知忍者。有力大
T2103_.52.0317a16: 人功徳之本。所謂忍痛癢忍思想。忍疾病忍
T2103_.52.0317a17: 飢苦。忍疲勞忍寒暑。忍憂悲忍熱惱。忍惡罵
T2103_.52.0317a18: 無恥辱。忍撾打無恚礙。忍貪欲無愛著。忍憍
T2103_.52.0317a19: 慢無背道。忍所難忍。忍所難行。忍所難作。忍
T2103_.52.0317a20: 所難辦。能行此者。眞可謂大忍辱矣
T2103_.52.0317a21: 大忍門頌
T2103_.52.0317a22: 崑山之下玉抵禽。漢水之陽璧千金。清業神
T2103_.52.0317a23: 居徳非重。潔己愚俗道已深。愛憎喜怒生而
T2103_.52.0317a24: 習。容華芳旨世所欽。鴻才巨力萬夫敵。誰
T2103_.52.0317a25: 肯制此方寸心。逸驥狂兕曠不御。繁羈密
T2103_.52.0317a26: 匣儻能禁。遣情遺事復何想。寂然無待恣
T2103_.52.0317a27: 幽尋
T2103_.52.0317a28: 縁境無礙門＊第二十三
T2103_.52.0317a29: 經云。在俗則謂之爲縛。在道則謂之爲解。解
T2103_.52.0317b01: 即無礙所致。縛即資待所招。今若欲有待於
T2103_.52.0317b02: 無待則有待更煩。無待於無待。則有待自遣。
T2103_.52.0317b03: 有待既遣則無礙之門可入。若志在於資養。
T2103_.52.0317b04: 便覩縛纒更重。但衆生凡類觸向多阻。不資
T2103_.52.0317b05: 於物則自濟無方。資於物者累之重也。生累
T2103_.52.0317b06: 纒繞解脱何由。今既深知其累。累實爲苦。何
T2103_.52.0317b07: 以知之
T2103_.52.0317b08: 今欲陸行。非車輿人馬不動。一累礙也。今欲
T2103_.52.0317b09: 水遊。非舟航不移。二累礙也
T2103_.52.0317b10: 今欲養身。非衣裘屋宅則無所憑託。三累礙
T2103_.52.0317b11: 也
T2103_.52.0317b12: 今欲養命。非粳糧黍粟五味柔軟則無所資
T2103_.52.0317b13: 待。四累礙也
T2103_.52.0317b14: 今欲修集一慧。髣像無向。五累礙也
T2103_.52.0317b15: 今欲求見一佛及一淨土發奇特心。冥漠不
T2103_.52.0317b16: 見。六累礙也
T2103_.52.0317b17: 今欲徹視十方。障礙滿目。七累礙也
T2103_.52.0317b18: 今欲求佛聖智以除障惑。近是衆生心行而
T2103_.52.0317b19: 我不覩。八累礙也
T2103_.52.0317b20: 今欲披文尋義。雖課心力。近在淺言不逹意
T2103_.52.0317b21: 旨。九累礙也
T2103_.52.0317b22: 今欲誦習經典。受已忘漏。十累礙也
T2103_.52.0317b23: 凡此累礙。其事無量。聖人所以無礙。自在
T2103_.52.0317b24: 者。由何而致。實由遠諸塵勞自策爲本。是所
T2103_.52.0317b25: 資待莫不勤役。自辦不假於他。而他爲我用。
T2103_.52.0317b26: 所謂讓而得者。則其理通。求而獲者。則其理
T2103_.52.0317b27: 滯。菩薩不求自利。但欲利益衆生。是以其利
T2103_.52.0317b28: 在己而得無礙。衆生常利我忘彼。所以恒縛
T2103_.52.0317b29: 而無解。聖是可求而得。非是永隔無津。今若
T2103_.52.0317c01: 欲學聖捨凡者。當遵聖人所習。雖其途無量。
T2103_.52.0317c02: 然津濟要趣惟一解脱耳。故經云。若自無縛
T2103_.52.0317c03: 欲解彼縛。斯有是處。今欲學菩薩道。必須棄
T2103_.52.0317c04: 凡夫縛。凡夫縛者惟願得五欲縱意自在。實
T2103_.52.0317c05: 大縛也。菩薩行人棄之不顧
T2103_.52.0317c06: 經云。不得畜養奴婢畜生。當自翹勤出離生
T2103_.52.0317c07: 死。若假於他。他還縛我。無解脱期。今云無奴
T2103_.52.0317c08: 不立無婢不辦。此乃氣力強梁之時。一旦臥
T2103_.52.0317c09: 床百事同棄。自救不暇何憂及人。宜自勉勵
T2103_.52.0317c10: 則解脱之門易可登耳
T2103_.52.0317c11: 無礙門頌
T2103_.52.0317c12: 怳象忽物終不名。龍擧鸞集竟誰辨。絶智
T2103_.52.0317c13: 亡身孰爲礙。韜名戢曜故能顯。匪日匪月
T2103_.52.0317c14: 灼以懸。安飛安翔虚而踐。壁石無間恣出沒。
T2103_.52.0317c15: 水火有性任舒卷。敷教應俗騖泉流。現迹依
T2103_.52.0317c16: 方迅風轉。大哉超世莫與群。希轅慕舜宜自
T2103_.52.0317c17: 勉
T2103_.52.0317c18: 一志努力門第二十四
T2103_.52.0317c19: 從初辨徳極於無礙。善惡二途凡聖苦樂。明
T2103_.52.0317c20: 了審諦。斯言備矣。惟應努力勤而行之。經
T2103_.52.0317c21: 云。感傷世間貪意長流沒於愛欲之海。吾獨
T2103_.52.0317c22: 欲反其源。故自勉而特出。是以世世勤苦。不
T2103_.52.0317c23: 以爲勞。經云。我與阿難。空王佛所共發菩提
T2103_.52.0317c24: 心。我常勤精進。所以速成正覺。又云。得正法
T2103_.52.0317c25: 智已。以無疲厭心爲衆生説。斯可謂努力矣。
T2103_.52.0317c26: 夫衆生流轉三有觸苦相纒。所以情識闇弱慮
T2103_.52.0317c27: 淺多迷。毎一修善怯退皇擾。念念之間百變
T2103_.52.0317c28: 乖舛。自非勸之以努力奬之以剛幹。則勇鋭
T2103_.52.0317c29: 驍果之心不發。經云。衆生與無明怨賊鬥戰。
T2103_.52.0318a01: 亦不異世間勍敵。相御世間則須金鉦壯
T2103_.52.0318a02: 其氣。鼓鍾撃其忿。鬱怫増其怒。決烈成其
T2103_.52.0318a03: 力。不資此發勇不假此振威。何能摧鳴條之
T2103_.52.0318a04: 戰。拉牧野之師乎。今與煩惱共戰。當集無
T2103_.52.0318a05: 漏之智。命無畏之師。控道品之衆。禦六度之
T2103_.52.0318a06: 侶。建道場之幡。撃甘露之鼓。著弘誓鎧冑。被
T2103_.52.0318a07: 忍辱袍甲。握智慧弓刀。執堅固箭楯。精進
T2103_.52.0318a08: 督怠惰。翹勤課不及。發行登歡喜。税駕頓法
T2103_.52.0318a09: 雲。種智斷其勇。方便運其略。於是無明老死
T2103_.52.0318a10: 之賊。協附四魔之軍。影響波旬。困倚天女。
T2103_.52.0318a11: 憑帶鬼神。億千萬衆。擔山吐火雷電四繞。
T2103_.52.0318a12: 欲以闇惑之旅。退金剛之師。由乎菩薩忍調
T2103_.52.0318a13: 無想積徳久善魔怨稽伏。一念努力豁然大
T2103_.52.0318a14: 明。非法王壞正法王勝。此並經中之盛事。若
T2103_.52.0318a15: 不努力何由辨也。如人營家晨起夜寐劬勞
T2103_.52.0318a16: 督課。便自室内盈實飢寒不切。但能努力無
T2103_.52.0318a17: 所不濟。出世妙行事不殊俗。若小努力微復
T2103_.52.0318a18: 加意。三明六通不足爲難。更運方便重課心
T2103_.52.0318a19: 形。信順之忍漸染自至。豈得空捨一生虚
T2103_.52.0318a20: 過。三塗切己力無所施。方復生悔何嗟及矣。
T2103_.52.0318a21: 所以努力一門貫通後者。位心極行惟此而
T2103_.52.0318a22: 已。願幽明聖鑒照覽窮途。故敢發言託文現
T2103_.52.0318a23: 意
T2103_.52.0318a24: 努力門頌
T2103_.52.0318a25: 豫北二山尚有移。河中一州亦可爲。精誠
T2103_.52.0318a26: 必至霜塵下。意氣所感金石離。有子刺掌修
T2103_.52.0318a27: 名立。王生擢髮美譽垂。自來勤心少騫墜。何
T2103_.52.0318a28: 不努力出憂危。勝幡法鼓縈且撃。智師道衆
T2103_.52.0318a29: 紛以馳。有常無我儼既列。無明有縛孰能窺
T2103_.52.0318b01: 禮舍利寶塔門＊第二十五
T2103_.52.0318b02: 大聖詮化隨機感益。譬若一音説法各得其
T2103_.52.0318b03: 解。是故應以現生蒙利者。所以降神母胎誕
T2103_.52.0318b04: 聖王宮
T2103_.52.0318b05: 應以出家蒙利者。所以捨金輪位剃除鬚髮。
T2103_.52.0318b06: 應以相好蒙利者。所以現成正覺坐菩提樹｣
T2103_.52.0318b07: 應以實相蒙利者。所以三轉法輪十二部經｣
T2103_.52.0318b08: 應以滅度蒙利者。所以雙樹潜輝現於涅槃。
T2103_.52.0318b09: 良由衆生障業煩多。是故聖化隨應不一。然
T2103_.52.0318b10: 則現於涅槃者。復是増發悲戀之心。以悲慕
T2103_.52.0318b11: 故善心濃到。凡禮拜像塔皆宜感發悲心
T2103_.52.0318b12: 然思慕。慘切其情追想正法。我不餐仰泣想。
T2103_.52.0318b13: 如來不親音旨。如入祖禰之廟覩靈。若在欷
T2103_.52.0318b14: 歔無顏。如來慇懃令我等具諸苦行。而我違
T2103_.52.0318b15: 背自墮惡道。在於像末未蒙解脱。以苦報故
T2103_.52.0318b16: 憶如來恩。是以今各歸心於此像塔。嗚咽
T2103_.52.0318b17: 涕零慚顏哽慟。至心奉爲至尊皇后皇太子
T2103_.52.0318b18: 七廟聖靈。今日信施龍神八部。廣及一切劇
T2103_.52.0318b19: 苦衆生。敬禮十方三世一切諸刹土中所有
T2103_.52.0318b20: 如來形像靈廟
T2103_.52.0318b21: 敬禮釋迦如來一切現在靈骨舍利。敬禮如
T2103_.52.0318b22: 來現在頂骨舍利
T2103_.52.0318b23: 敬禮如來現在髏蓋舍利
T2103_.52.0318b24: 敬禮如來現在眼精舍利
T2103_.52.0318b25: 敬禮如來現在一切紺髮紅爪舍利
T2103_.52.0318b26: 敬禮如來現在一切指骨舍利
T2103_.52.0318b27: 敬禮如來現在一切牙齒舍利
T2103_.52.0318b28: 敬禮如來現在衣缽水瓶錫杖衆具。敬禮過
T2103_.52.0318b29: 去四佛生地并行坐遺迹
T2103_.52.0318c01: 敬禮如來得道樹寶塔
T2103_.52.0318c02: 敬禮如來轉法輪處寶塔
T2103_.52.0318c03: 敬禮如來般涅槃。處寶塔
T2103_.52.0318c04: 敬禮如來滅後阿育王造八萬四千塔
T2103_.52.0318c05: 敬禮阿育王所造無量諸佛像
T2103_.52.0318c06: 敬禮天上人間海中龍宮一切像塔
T2103_.52.0318c07: 敬禮此國諸州諸瑞聖像
T2103_.52.0318c08: 敬禮此國諸寺諸山無量靈像
T2103_.52.0318c09: 敬禮天上人間海中無量形像
T2103_.52.0318c10: 願一切衆生不在佛前佛後。常見佛生。常見
T2103_.52.0318c11: 佛出家常見佛得道。常見佛涅槃。能建立是
T2103_.52.0318c12: 無量像塔。盡於來際佛事不絶
T2103_.52.0318c13: 禮舍利像塔門頌
T2103_.52.0318c14: 越人鑄金誠有思。魏后莊木亦云悲。中賢小
T2103_.52.0318c15: 節猶可戀。去聖彌遠情彌滋。祇樹蕭條多宿
T2103_.52.0318c16: 楚。王宮寂漠斯遺基。設像居室若有望。開
T2103_.52.0318c17: 儀駐景曖如之。連卿共日獨先後。道悠命舛
T2103_.52.0318c18: 將無時。傾懷結想惻以慕。垂靈寫照拂塵疑
T2103_.52.0318c19: 敬重正法門＊第二十六
T2103_.52.0318c20: 諸法本空寂滅無説。以因縁故現有文字。當
T2103_.52.0318c21: 知文字經典本在破病滅惑爲先。惑既八萬
T2103_.52.0318c22: 四千。故使教門亦有八萬四千法藏。至於病
T2103_.52.0318c23: 銷惑遣。藥亦隨亡。如筏喩者。可以情悉。然
T2103_.52.0318c24: 群生沈網隨言封滯。由此見故教藥常陳。所
T2103_.52.0318c25: 以金簡盈於寶殿。玉軸煥於神宮。辯析空有
T2103_.52.0318c26: 於假實。表發權智於無方。故如來一代四十
T2103_.52.0318c27: 九年。隨縁示教種種説法。及於涅槃但有聲
T2103_.52.0318c28: 教計。隨言説必致淪亡。然以義理談玄。正宗
T2103_.52.0318c29: 無昧。言雖得喪全旨難乖。故立法依用永刊
T2103_.52.0319a01: 定。天魔外道莫敢侵陵。自慧日已沈法雲遐
T2103_.52.0319a02: 布。非夫簡册無由獻功。尊大迦葉法門英俊。
T2103_.52.0319a03: 撃鍾聲告。召集無學千僧。一夏撰結遺言。十
T2103_.52.0319a04: 二義求三藏文攝。多羅葉典其量莫思。蘊積
T2103_.52.0319a05: 西夏將及千載。時運漸染東翻漢朝。
彼至
T2103_.52.0319a06: 今年垂六百。雜録正經七千餘卷。詞義明敏
T2103_.52.0319a07: 談味無遺。近則安國利人。遠則超凡證聖。備
T2103_.52.0319a08: 如卷部。智者尋之。至心奉爲
T2103_.52.0319a09: 至尊 皇后 皇太子
T2103_.52.0319a10: 七廟聖靈天龍八部乃至十方一切劇苦衆
T2103_.52.0319a11: 生
T2103_.52.0319a12: 敬禮一切眞如正法藏
T2103_.52.0319a13: 敬禮十方一切諸佛所説法藏
T2103_.52.0319a14: 敬禮賢劫初佛拘樓孫如來天龍宮法藏
T2103_.52.0319a15: 敬禮拘那含牟尼佛天龍宮中法藏
T2103_.52.0319a16: 敬禮迦葉佛天龍宮中一切法藏
T2103_.52.0319a17: 敬禮釋迦如來天龍宮一切法藏
T2103_.52.0319a18: 敬禮西印度黒蜂山寺一切法藏
T2103_.52.0319a19: 敬禮沮渠國大乘十二部法藏
T2103_.52.0319a20: 敬禮北印度石壁八字捨身法藏
T2103_.52.0319a21: 敬禮神州大國一切衆藏經典
T2103_.52.0319a22: 敬禮易州石經朔州恒安石窟經像
T2103_.52.0319a23: 敬禮一切受持三藏諸法師等
T2103_.52.0319a24: 敬禮一切禪師律師讀誦經典諸行人等。願
T2103_.52.0319a25: 一切含靈入如是法門。常能總持。廣説教化。
T2103_.52.0319a26: 通逹無礙
T2103_.52.0319a27: 法門頌
T2103_.52.0319a28: 出不自戸將何由。行不以法欲焉修。之燕入
T2103_.52.0319a29: 楚待駿足。陵河越海寄輕舟。仁言爲利壯已
T2103_.52.0319b01: 博。聖道弘濟邈難求。通明洞燭煥曾景。深凝
T2103_.52.0319b02: 廣潤湛淵流。翼善開賢敷教義。昭蒙啓惑滌
T2103_.52.0319b03: 煩憂。功成弗有名弗居。淡然無執與化遊
T2103_.52.0319b04: 奉養僧田門＊第二十七
T2103_.52.0319b05: 僧稱福田。群道宗尚。斯何故耶。良由發蒙俗
T2103_.52.0319b06: 之幽心。啓正道之遐趣。拯沈淪而將濟於三
T2103_.52.0319b07: 有。御法綱而弘護於萬齡。由是道被天下徳
T2103_.52.0319b08: 光四俗。能生善種。號曰福田。徳響揵槌。又
T2103_.52.0319b09: 稱應供。心乖理義行越法科。則顯乖剃落之
T2103_.52.0319b10: 容。幽受空樹之報。乃與施主爲讐隙。與骨
T2103_.52.0319b11: 肉爲瘡疣。熱血之相可尋。石女之倫不遠。僧
T2103_.52.0319b12: 護佛藏明言不迷。智論大經清範攸屬。固當
T2103_.52.0319b13: 日須三省事必九思。念念策心無時寧舍。方
T2103_.52.0319b14: 可入三乘之一位。預三寶之一員。盛徳可觀
T2103_.52.0319b15: 六道歸衣。而出有高行難擬。七衆相從爲福
T2103_.52.0319b16: 田。豈非形寄域中情超域外者也。流俗纒糺
T2103_.52.0319b17: 封付昏迷。處處生著何能遠出。是以樹立僧
T2103_.52.0319b18: 寶爲俗良田。令興福力得出生死。不徒設也。
T2103_.52.0319b19: 然佛超累表作範區中。爲物受供而實不受。
T2103_.52.0319b20: 法在除惑清淨非情。供養感果自隨生業。僧
T2103_.52.0319b21: 含凡聖形繋往因。縱成無學猶嬰苦報。身謝
T2103_.52.0319b22: 無餘方出諸有。今以形累有縁多須資待。故
T2103_.52.0319b23: 凡施者教多在僧。然供養於僧備有三寶。故
T2103_.52.0319b24: 佛有言。隨順我語供養佛也。爲解脱故供養
T2103_.52.0319b25: 法也。衆僧受用供養僧也。有斯理義故。名衆
T2103_.52.0319b26: 僧良福田矣。奉爲
T2103_.52.0319b27: 至尊 皇后 皇太子
T2103_.52.0319b28: 七廟聖靈天龍八部乃至十方一切劇苦衆
T2103_.52.0319b29: 生。敬禮十方一切僧寶
T2103_.52.0319c01: 敬禮當來下生佛兜率天彌勒菩薩僧
T2103_.52.0319c02: 敬禮遊方大士文殊師利菩薩僧
T2103_.52.0319c03: 敬禮救苦大士觀世音菩薩僧
T2103_.52.0319c04: 敬禮護法大士普賢菩薩僧
T2103_.52.0319c05: 敬禮滅罪大士虚空藏菩薩僧
T2103_.52.0319c06: 敬禮十方一切行大道心菩薩僧
T2103_.52.0319c07: 敬禮十方一切行縁覺心辟支佛僧
T2103_.52.0319c08: 敬禮十方一切行下乘者諸聲聞僧
T2103_.52.0319c09: 敬禮賓頭盧闍住法萬載諸聲聞僧
T2103_.52.0319c10: 敬禮佛子羅侯羅住法萬載諸聲聞僧
T2103_.52.0319c11: 敬禮剡州山海九億萬住法萬載諸聲聞僧
T2103_.52.0319c12: 敬禮三千界内現在一切諸凡聖僧
T2103_.52.0319c13: 願一切含靈常與賢聖同乘正道。開智生福
T2103_.52.0319c14: 不墜惡趣。生生遭遇爲善知識。伏除煩惱得
T2103_.52.0319c15: 出諸有
T2103_.52.0319c16: 僧門頌
T2103_.52.0319c17: 五玉已潤談而信。八桂雖芳風乃操。妙理至
T2103_.52.0319c18: 言惟聖寶。不自伊人孰弘道。照空觀法識遷
T2103_.52.0319c19: 流。撫俗瞻凡厭生老。絶滅情嗜斷歡怡。縱
T2103_.52.0319c20: 落豪榮棄彫藻。親愛倏忽信風煙。財利悠悠
T2103_.52.0319c21: 若塵草。測以龍雲豈曰高。濯足江漢更慚皓
T2103_.52.0319c22: 勸請僧進門＊第二十八
T2103_.52.0319c23: 勸請者。慇懃之至意也。由發慇懃之意。則願
T2103_.52.0319c24: 善之情深矣。是故於一切纖微之善。咸須慇
T2103_.52.0319c25: 懃勸請。増進令生慧行。不容中廢。然勸請有
T2103_.52.0319c26: 二。勸請衆生修行戒善具諸徳本。勸請諸佛
T2103_.52.0319c27: 救護衆生説法久住
T2103_.52.0319c28: 十方四惡趣。我今悉勸請修持諸戒行。獲得
T2103_.52.0319c29: 於人身。十方一切人。我今悉勸請。令修十善
T2103_.52.0320a01: 業。得生於天上。十方諸天人。我今悉勸請。登
T2103_.52.0320a02: 立正定聚。得離於惡道。十方諸學人。我今悉
T2103_.52.0320a03: 勸請。覺察諸煩惱。速證無學地。十方阿羅漢。
T2103_.52.0320a04: 我今悉勸請。知非究竟位。惟有一佛乘。十方
T2103_.52.0320a05: 辟支佛。我今悉勸請。成就大悲智。教化諸衆
T2103_.52.0320a06: 生。人天二乘衆。我今悉勸請。體覺如來藏。修
T2103_.52.0320a07: 習菩薩行。一切諸菩薩。我今悉勸請。修行十
T2103_.52.0320a08: 度行。速登於十地。兜率天菩薩。我今悉勸
T2103_.52.0320a09: 請。常轉不退輪。速下度群生。菩薩智未明。我
T2103_.52.0320a10: 今悉勸請。金剛滅塵累。顯發眞實相。十方一
T2103_.52.0320a11: 切佛。初成正覺者。我請轉法輪。安樂諸衆生。
T2103_.52.0320a12: 十方一切佛。若欲捨壽命。我今歸命請。願久
T2103_.52.0320a13: 住於世。如是佛菩薩。我今皆勸請。發此慇懃
T2103_.52.0320a14: 心。是故稽首禮
T2103_.52.0320a15: 勸請門頌
T2103_.52.0320a16: 俟河之清逢聖朝。靈智俯接一其遙。白日馳
T2103_.52.0320a17: 光不流照。葵藿微志徒傾翹。遍盈空有盡三
T2103_.52.0320a18: 界。綿塞宇宙罄八遼。徳光業遂升至覺。寂寞
T2103_.52.0320a19: 常住獨能超。煎灼欲火思雲露。沈汨使水望
T2103_.52.0320a20: 舟橋。弘慈廣度昔有誓。法輪道御且徐鏕
T2103_.52.0320a21: 隨喜萬善門＊第二十九
T2103_.52.0320a22: 衆生以愚惑故。多懷嫉妒増上之心。是以見
T2103_.52.0320a23: 人行善則興惡想。摧毀破壞不令成就。然彼
T2103_.52.0320a24: 前人未必損行。而此嫉者妄増惱熱。増長惑
T2103_.52.0320a25: 業生死不絶。是以聖人調心制意。行此隨喜。
T2103_.52.0320a26: 亦復勸諸衆生。如説奉行
T2103_.52.0320a27: 十方一切衆。所有微細善。仁義及禮智。孝養
T2103_.52.0320a28: 謙恭徳。慈和及愛敬。廉貞清潔行。若有如
T2103_.52.0320a29: 是善。我今悉隨喜。離欲在家人。奉修如來戒。
T2103_.52.0320b01: 三歸五八戒。十善菩薩戒。清淨諸律儀。離惡
T2103_.52.0320b02: 名聲者。如是諸功徳。我今悉隨喜。飯僧施
T2103_.52.0320b03: 法衣。浴除煩惱垢。救攝諸貧窮。飢寒窮塞者。
T2103_.52.0320b04: 疾病艱危苦。施藥悲憐業。如是等功徳。我今
T2103_.52.0320b05: 悉隨喜。曠路作好井。橋船度人物。園林池花
T2103_.52.0320b06: 果。施佛并供僧。渇乏除熱惱。其福實無量。如
T2103_.52.0320b07: 是等功徳。我今悉隨喜。造經流法教。燃燈發
T2103_.52.0320b08: 慧明。習誦及轉讀。決了諸義趣。若復爲人説。
T2103_.52.0320b09: 倍増歡喜心。如是諸功徳。我今悉隨喜。建立
T2103_.52.0320b10: 諸塔廟。堂殿及寶刹。彩畫及木像。金銀銅石
T2103_.52.0320b11: 等。傳寫諸相好。顯示於法身。如是諸功徳。我
T2103_.52.0320b12: 今悉隨喜。若有造僧坊。床帳及臥具。令彼息
T2103_.52.0320b13: 心者。安意於禪林。出入苦空門。次第寂滅觀。
T2103_.52.0320b14: 如是諸功徳。我今悉隨喜。如來大慈悲。善説
T2103_.52.0320b15: 諸法門。發生隨喜行。＊今我等修學。隨喜諸
T2103_.52.0320b16: 聲聞。忍苦度生死。隨喜諸菩薩。不捨惡道受。
T2103_.52.0320b17: 隨喜十方佛。無畏天人尊。能於三界獄。引出
T2103_.52.0320b18: 諸衆生。願令衆生類。悉得於佛道。是故我隨
T2103_.52.0320b19: 喜。稽首禮諸佛
T2103_.52.0320b20: 隨喜門頌
T2103_.52.0320b21: 聞善若己燭良書。見賢思齊美通誥。感幽動
T2103_.52.0320b22: 地孝有誠。殞首流腸忠爲操。振禮摛文弘憲
T2103_.52.0320b23: 則。機謀飈勇靜姦暴。明白入素志沖閑。高論
T2103_.52.0320b24: 窮微契神奧。捐軀濟物不邀名。輕財貴義豈
T2103_.52.0320b25: 期報。百行萬善紛塗軌。求誠罄想畢歡蹈
T2103_.52.0320b26: 迴向佛道門＊第三十
T2103_.52.0320b27: 言迴向者。以不著爲義。原一切衆生備修萬
T2103_.52.0320b28: 行。捨身命財。所以不得解脱生死者。皆縁耽
T2103_.52.0320b29: 著果報不能捨離。若能不執其心。修行攝度。
T2103_.52.0320c01: 隨有微福迴施群生向於佛道者。則於果報
T2103_.52.0320c02: 不復生著。便於生死蕭然解脱。故經云。如所
T2103_.52.0320c03: 説修行。迴向爲大利。是以一切所作善業。皆
T2103_.52.0320c04: 應迴向。兼勸衆生不著果報。何者。即此身形
T2103_.52.0320c05: 果報之本。終日養飼莊嚴彫飾。要必當死徒
T2103_.52.0320c06: 爲保著。自非愚闇所以貪愛此身。少有慧
T2103_.52.0320c07: 明。何得無時不厭。以是智者撫臆論心。不容
T2103_.52.0320c08: 貪著迴流生死
T2103_.52.0320c09: 十方諸衆生。所行微善業。仁孝及謙敬。慈愛
T2103_.52.0320c10: 柔和等。忠正修禮智。矜逮賑孤窮。如是世俗
T2103_.52.0320c11: 善。悉迴向佛道。一切諸外道。種種勤苦行。五
T2103_.52.0320c12: 熱炙其身。投巖赴水火。反縛塗灰等。無量諸
T2103_.52.0320c13: 邪見。今皆爲迴向。同歸正覺道。一切清信士。
T2103_.52.0320c14: 歸戒行十善。乃至諸女人。亦能修福徳。又能
T2103_.52.0320c15: 善説法。開化衆妙福。迴以施群生。共成無
T2103_.52.0320c16: 上道。一切弟子衆。聞聲即解悟。善來成比丘。
T2103_.52.0320c17: 乃至四道果。方便及初觀。苦空非常想。亦迴
T2103_.52.0320c18: 施群生。共向無上道。十方諸辟支。自然成縁
T2103_.52.0320c19: 覺。深悟在別世。曉了因縁法。隱顯化衆生。獨
T2103_.52.0320c20: 處樂善寂。如是兼一切。盡迴向佛道。十方諸
T2103_.52.0320c21: 菩薩。讀誦於經法。入禪出禪者。勸物行衆
T2103_.52.0320c22: 善。如是等三善。一切衆徳本。亦迴施群生。
T2103_.52.0320c23: 歸向無上道。一切諸善等。乃至賢聖果。解空
T2103_.52.0320c24: 未能窮。有無不雙盡。悉令與一切。同入眞妙
T2103_.52.0320c25: 境。若迴有相心。皆向解脱道。如是諸菩薩。
T2103_.52.0320c26: 我今勸迴向。發此無著心。是故稽首禮
T2103_.52.0320c27: 迴向門頌
T2103_.52.0320c28: 悠悠九土各異形。擾擾四俗非一情。驅車秣
T2103_.52.0320c29: 馬徇世業。市交鬻義衒虚名。三墨紛紜殊不
T2103_.52.0321a01: 會。七儒委鬱曾未并。吉凶拘忌迺數術。取與
T2103_.52.0321a02: 離合實縱横。朝日夕月竟何取。投巖赴火空
T2103_.52.0321a03: 捐生。咄嗟失道爾迴駕。
彼流水趣東瀛
T2103_.52.0321a04: 發願莊嚴門＊第三十一
T2103_.52.0321a05: 原衆惡所趣。皆縁意地貪瞋癡也。自害害他
T2103_.52.0321a06: 勿過於此。故經號爲根本三毒。能煩能惱勞
T2103_.52.0321a07: 擾身心。於縁起惡三三九種。然此九種義通
T2103_.52.0321a08: 善惡。三善根生名善業道。三不善根生名惡
T2103_.52.0321a09: 業道。是故行人常一其心不令動亂。微塵起
T2103_.52.0321a10: 相見即覺察。守護六根不令塵染。常發弘願
T2103_.52.0321a11: 以自莊嚴。願一切衆生皆從今日乃至菩提。
T2103_.52.0321a12: 眼常不看貪婬邪豔惑人之色。不看瞋恚醜
T2103_.52.0321a13: 状屠裂愚癡闇鈍倨慢邪衆之色。願見一切
T2103_.52.0321a14: 十方常住法身之色。菩薩下生八相之色。如
T2103_.52.0321a15: 來相好聖衆和會善集之色。願一切衆生耳
T2103_.52.0321a16: 常不聞悲啼愁歎聲地獄苦楚聲。餓鬼畜生
T2103_.52.0321a17: 受苦聲。八苦交對聲。四百四病起發聲。八萬
T2103_.52.0321a18: 四千塵勞聲。願耳常聞諸佛説法八音聲。八
T2103_.52.0321a19: 萬四千波羅蜜聲。三乘聖果十地功徳如是
T2103_.52.0321a20: 等聲
T2103_.52.0321a21: 願一切衆生鼻常不聞殺生滋味飮食之氣。
T2103_.52.0321a22: 三十六物革嚢之氣。發欲羅綺脂澤之氣。五
T2103_.52.0321a23: 辛能薫九相尸氣。願鼻常聞十方世界諸樹
T2103_.52.0321a24: 草木之香。五戒八戒十善六念諸功徳香。學
T2103_.52.0321a25: 無學人十地五分十力八萬四千諸度無漏之
T2103_.52.0321a26: 香。十方諸佛説法之香
T2103_.52.0321a27: 願一切衆生舌恒不甞衆生有命身肉雜味。能
T2103_.52.0321a28: 生煩惱滋味。願舌恒甞甘露不死之味。天自
T2103_.52.0321a29: 然食在其舌根變成上味。諸佛所食之味。法
T2103_.52.0321b01: 喜禪悦之味。解脱泥洹最上勝味
T2103_.52.0321b02: 願一切衆生身常不覺邪婬細滑生欲樂觸。
T2103_.52.0321b03: 不覺
湯寒氷之觸。餓鬼畜生諸苦惱觸。四
T2103_.52.0321b04: 百四病寒熱風霜蚊虻蚤虱飢渇困苦等觸。
T2103_.52.0321b05: 願身常覺清涼強健心悟安隱證道飛行八自
T2103_.52.0321b06: 在觸
T2103_.52.0321b07: 願一切衆生皆從今日乃至菩提。意常覺知
T2103_.52.0321b08: 九十八使。八萬四千塵勞之法。十惡五逆。九
T2103_.52.0321b09: 十六種邪師之法。三塗可厭生死大苦。願意
T2103_.52.0321b10: 常知一切衆生皆有佛性。佛爲醫王。法爲良
T2103_.52.0321b11: 藥。僧爲看病者。爲諸衆生治生死患。令得解
T2103_.52.0321b12: 脱。心常無礙。空有不染
T2103_.52.0321b13: 發願門頌
T2103_.52.0321b14: 心所期兮彼之岸。何事浮俗久淹逭照慧日
T2103_.52.0321b15: 兮駕法雲。騰危城兮出塵館。芳珠燁兮聞歳
T2103_.52.0321b16: 時。寶樹颻兮警昏旦。清露搏甘永以挹。喜
T2103_.52.0321b17: 園流采常爲玩。無待殷鼎方丈羞。安用秦箏
T2103_.52.0321b18: 纖指彈。勤誠欵願長不渝。習苦座勞從此捍
T2103_.52.0321b19: 廣弘明集卷第二十七
T2103_.52.0321b20:
T2103_.52.0321b21:
T2103_.52.0321b22:
T2103_.52.0321b23:廣弘明集啓福篇序卷第二十八
T2103_.52.0321b24: 大唐西明寺沙門釋道宣撰
T2103_.52.0321b25: 福者何耶。所謂感樂受以安形。取歡娯以悦
T2103_.52.0321b26: 性也。然則法王立法周統識心。三界牢獄三
T2103_.52.0321b27: 科檢定。一罪二福三曰道也。罪則三毒所結。
T2103_.52.0321b28: 繋業屬於鬼王。論其相状後篇備列。福則四
T2103_.52.0321b29: 弘所成。我固屬於天主。道則虚通無滯。據行
T2103_.52.0321c01: 不無明昧昧則乘分小大智渉信法。明則特
T2103_.52.0321c02: 逹理性高超有空。斯道昌明如別所顯。今論
T2103_.52.0321c03: 福者。悲敬爲初。悲則哀苦趣之艱辛。思拔濟
T2103_.52.0321c04: 而出離。敬則識佛法之難遇。弘信仰而登
T2103_.52.0321c05: 神。縁境乃渉事情。據理惟心爲本。故虚懷不
T2103_.52.0321c06: 繋。則其福不迴於自他。倒想未移。則作業有
T2103_.52.0321c07: 乖於事用。故綿古歴今相從不息。王者識形
T2103_.52.0321c08: 有之非我。興住持於塔寺。餘則困於不足。
T2103_.52.0321c09: 多行施以周給。是知爲有造業未曰超升。多
T2103_.52.0321c10: 由起過重増生死。故云。爲有造罪一向須捨。
T2103_.52.0321c11: 爲有起福雖行不著。由斯意致位行兩分。滯
T2103_.52.0321c12: 則増生。捨則増道。道據逆流出凡入聖。福則
T2103_.52.0321c13: 順生興倒結業。故啓福本擬歴賢明
T2103_.52.0321c14: 梁代弘明集啓福篇録 王該日燭
T2103_.52.0321c16: 北代南晋前秦前燕南燕後秦諸帝與太山
T2103_.52.0292a02: 道士等有所啓請者並先須致敬然後陳理
T2103_.52.0292a03: 雖有此令僧竟不行時沙門釋彦琮不忍
T2103_.52.0292a04: 其事乃著福田論以抗之意在諷刺言之
T2103_.52.0292a05: 者無罪聞之者以自誡也帝後朝見諸沙門
T2103_.52.0292a06: 並無致敬者大業五年至西京郊南大張文
T2103_.52.0292a07: 物兩宗朝見僧等依舊不拜下勅曰條令久
T2103_.52.0292a08: 行僧等何爲不致敬時明贍法師對曰陛下
T2103_.52.0292a09: 弘護三寶當順佛言經中不令拜俗所以不
T2103_.52.0292a10: 敢違教又勅曰若不拜敬宋武時何以致敬
T2103_.52.0292a11: 對曰宋武虐君偏政不敬交有誅戮陛下異
T2103_.52.0292a12: 此無得下拜勅曰但拜僧等峙然如是數四
T2103_.52.0292a13: 令拜僧曰陛下必令僧拜當脱法服著俗衣
T2103_.52.0292a14: 此拜不晩帝夷然無何而止明日設大齋法
T2103_.52.0292a15: 祀都不述之後語群公曰朕謂僧中無人昨
T2103_.52.0292a16: 南郊對答亦有人矣爾後至終必無拜者其
T2103_.52.0292a17: 黄巾士女初聞令拜合一李衆連拜不已帝
T2103_.52.0292a18: 亦不齒問之
T2103_.52.0292a19: 議拜者。明沙門應致拜也。昔皇覺御宇。尚
T2103_.52.0292a20: 開信毀之源。豈唯像末不流弘約之議。頃
T2103_.52.0292a21: 以法海宏曠類聚難分有穢玄猷。頗聞朝
T2103_.52.0292a22: 聽致使拘文之士。廢道從人較而言之。未
T2103_.52.0292a23: 曰通方之巨唱也。余所以考諸。故實隨而
T2103_.52.0292a24: 彈焉。庶崇佛君子或能詳覽
T2103_.52.0292a25:
T2103_.52.0292a26:
T2103_.52.0292a27:
T2103_.52.0292a28:
T2103_.52.0292a29:
T2103_.52.0292b01:
T2103_.52.0292b02:
T2103_.52.0292b03:
T2103_.52.0292b04: 大唐西明寺沙門釋道宣撰
T2103_.52.0292b05: 若夫慈濟之道終古式瞻。厚命之方由來所
T2103_.52.0292b06: 重。故蠢蠢懷生喁喁哨類。莫不重形愛命
T2103_.52.0292b07: 憎生惡死。即事可覩豈待言乎。然有性渉昏
T2103_.52.0292b08: 明情含嗜慾。明者恕已爲喩。不加惱於含
T2103_.52.0292b09: 靈昏者利己爲懷。無存慮於物命。故能安忍
T2103_.52.0292b10: 苦楚縱蕩貪癡。以多殘爲聲勢。以利＊慾爲功
T2103_.52.0292b11: 徳。是知坑趙六十餘萬。終伏劍於秦邦。膳
T2103_.52.0292b12: 畢方丈爲常。窮形戮於都市。至於禍作殃
T2103_.52.0292b13: 及。方悔咎原徒思顧復。終無獲已。然則釋氏
T2103_.52.0292b14: 化本止殺爲先。由斯一道取濟群有。故慈爲
T2103_.52.0292b15: 佛心。慈爲佛室。慈善根力隨義而現。有心慈
T2103_.52.0292b16: 徳。通明起慮而登色界。況復慈定深勝兵毒
T2103_.52.0292b17: 所不能侵。慈徳感徴蛇虎爲之馴擾。末代門
T2103_.52.0292b18: 學師心者多。不思被忍辱之衣示福田之相。
T2103_.52.0292b19: 縱恣饕餮以酒肉爲身先。飮噉異於流俗。踐
T2103_.52.0292b20: 陟同於賢聖。經誥明示不得以佛爲師。譏醜
T2103_.52.0292b21: 塵點滅法在於斯矣。況復蠶衣肉食。聞沈侯
T2103_.52.0292b22: 之極誡。醞釀屠宰。見梁帝之嚴懲。觀其勸
T2103_.52.0292b23: 勗之文統其慇懃之至。足令心寒形慄。豈臨
T2103_.52.0292b24: 履之可擬乎。故上士聞之足流涕而無已。下
T2103_.52.0292b25: 愚詳此等長風之激空林。且夫生死推遷匪
T2103_.52.0292b26: 旦伊夕。隨業受報淪歴無窮。不思形神之疲
T2103_.52.0292b27: 勞。而重口腹之快利。終縻碎於大地。何所
T2103_.52.0292b28: 補於精靈乎。所以至人流慟常慘慼於狂生。
T2103_.52.0292b29: 大士興言慨怨魂於煩惱。撫膺弔影可不自
T2103_.52.0292c01: 憐。一旦苦臨於何逃責。既未位於正聚。何以
T2103_.52.0292c02: 抵於三途。行未登於初地。終有懷於五怖。輒
T2103_.52.0292c03: 舒事類。識者思之
T2103_.52.0292c04: 廣弘明集慈濟篇第六
| T2103_.52.0292c05: | 究竟慈悲論 | 齊沈 休文 | 與何胤書論止殺 | 梁周顒 |
| T2103_.52.0292c06: | 斷殺絶宗廟犧牲詔 | 梁武帝 并表請 | 誡殺家訓 | 北齊 顏之 |
| T2103_.52.0292c07: | 推 | 斷酒肉文 | 梁武帝 |
T2103_.52.0292c09: 釋氏之教義本慈悲。慈悲之要全生爲重。恕
T2103_.52.0292c10: 己因心以身觀物。欲使抱識懷知之類。愛生
T2103_.52.0292c11: 忌死之群。各遂厥宜得無遺夭。而俗迷日久
T2103_.52.0292c12: 淪惑難變。革之一朝則疑怪莫啓。設教立方
T2103_.52.0292c13: 毎由漸致。又以情嗜所染甘腴爲甚。嗜＊染
T2103_.52.0292c14: 於情尤難頓革。是故開設三淨用申權道。及
T2103_.52.0292c15: 涅槃後説立言將謝則大明隱惻貽厥將來。
T2103_.52.0292c16: 夫肉食蠶衣爲方未異。害命夭生事均理一。
T2103_.52.0292c17: 爚繭爛蛾。非可忍之痛。懸庖登俎。豈偏重
T2103_.52.0292c18: 之業。而去取異情開抑殊典。尋波討源良有
T2103_.52.0292c19: 未逹。漁人獻鮪。肉食同有其縁。桑妾登絲。
T2103_.52.0292c20: 蠶衣共頒其分。假手之義未殊。通閉之詳莫
T2103_.52.0292c21: 辯。訪理求宗未知所適。外典云。五畝之宅樹
T2103_.52.0292c22: 之以桑。則六十者可以衣帛矣。雞肫犬彘
T2103_.52.0292c23: 勿失其時。則七十者可以食肉矣。然則五十
T2103_.52.0292c24: 九年已前。所衣宜布矣。六十九年已前。所食
T2103_.52.0292c25: 宜蔬矣。輕煖於身事既難遣。甘滋於口又非
T2103_.52.0292c26: 易亡。封而爲言非有優劣。宜枲麻果菜事等
T2103_.52.0292c27: 義同攘寒實腹曾無一異。偏通繪纊當有別
T2103_.52.0292c28: 途。請試言之。夫聖道隆深非思不洽。仁被群
T2103_.52.0292c29: 生理無偏漏。拯麁去甚教義斯急。繒衣肉食
T2103_.52.0293a01: 非已則通。及晩説大典弘宣妙訓。禁肉之旨
T2103_.52.0293a02: 載現于言。黜繒之義斷可知矣。而禁淨之始
T2103_.52.0293a03: 猶通蠶革。蓋是敷説之儀。各有次第。亦猶闡
T2103_.52.0293a04: 提二義倶在一經。兩説參差各隨教立。若執
T2103_.52.0293a05: 前迷後。則闡提無入善之塗。禁淨通蠶。則
T2103_.52.0293a06: 含生無有頓免之望。難者又以闡提入道聞
T2103_.52.0293a07: 之後説。蠶革宜禁曾無概理。大聖弘旨義豈
T2103_.52.0293a08: 徒然。夫常住密奧傳譯遐阻。泥洹始度咸謂
T2103_.52.0293a09: 已窮。中出河西方知未盡。關中晩説厥義彌
T2103_.52.0293a10: 暢。仰尋條流理非備足。又案涅槃初説阿闍
T2103_.52.0293a11: 世王大迦葉阿難三部徒衆獨不來至。既而
T2103_.52.0293a12: 二人並來。惟無迦葉。迦葉佛大弟子。不容
T2103_.52.0293a13: 不至而經無至文理非備盡。昔涅槃未啓。十
T2103_.52.0293a14: 數年間廬阜名僧已有蔬食者矣。豈非乘心
T2103_.52.0293a15: 闇踐自與理合者哉。且一朝裂帛可以終年。
T2103_.52.0293a16: 烹牢待膳亘時引日。然則一歳八蠶已驚其
T2103_.52.0293a17: 驟。終朝未肉盡室驚嗟。拯危濟苦先其所急。
T2103_.52.0293a18: 敷説次序義實在斯。外聖又云。一人不耕必
T2103_.52.0293a19: 有受其飢者。故一人躬稼亦有受其飽焉。桑
T2103_.52.0293a20: 野漁川事雖非已。炮肉裂繒咸受其分。自涅
T2103_.52.0293a21: 槃東度。三肉罷縁。服膺至訓操概彌遠。促命
T2103_.52.0293a22: 有殫長蔬靡倦。秋禽夏卵比之如浮雲。山毛
T2103_.52.0293a23: 海錯事同於腐鼠。而繭衣絋服曾不惟疑。此
T2103_.52.0293a24: 蓋慮窮於文字思迷於弘旨。通方深信之客。
T2103_.52.0293a25: 庶有鑒於斯理。斯理一悟行迷克反。斷蠶肉
T2103_.52.0293a26: 之因。固蔬枲之業。然則含生之類。幾於免
T2103_.52.0293a27: 矣
T2103_.52.0293a28: 與何胤書梁周顒
T2103_.52.0293a29: 普通年中。何胤侈於味。食必方丈。後稍欲其
T2103_.52.0293b01: 甚者。使門人議之。學士鍾岏曰。蛆之就脯
T2103_.52.0293b02: 驟於屈伸。蟹之將煻躁擾彌甚。仁人用意深
T2103_.52.0293b03: 懷如怛。且不悴不榮曾芻蕘之不若。無馨無
T2103_.52.0293b04: 臭與瓦礫其何算
T2103_.52.0293b05: 有汝南周顒貽胤書曰。丈人所以未極遐蹈。
T2103_.52.0293b06: 惑在於不全菜耶。剉折之升鼎俎。網罟之興
T2103_.52.0293b07: 載册。其來寔遠。誰敢干議。觀聖人之設膳
T2103_.52.0293b08: 羞。乃復爲之品節。蓋以茹毛飮血與生民共
T2103_.52.0293b09: 始。縱而勿裁將無崖畔。善爲士者豈不以恕己
T2103_.52.0293b10: 爲懷。是各靜封疆罔相陵轢。況乃變之大者
T2103_.52.0293b11: 莫過死生。生之所重無過性命。性命之於彼
T2103_.52.0293b12: 極切。滋味之於我可
T2103_.52.0293b13: 永歳。彼就怨酷莫能自列。我業長久。吁哉
T2103_.52.0293b14: 可畏。且區區微卵脆薄易矜。歂彼弱麑顧歩
T2103_.52.0293b15: 宜愍。觀其飮啄飛沈使人憐悼。況可甘心撲
T2103_.52.0293b16: 揥加復恣忍呑嚼。至乃野牧成群閑豢重
T2103_.52.0293b17: 圈。量肉揣毛以俟支剥。如土委地。僉謂常理
T2103_.52.0293b18: 可爲愴息。事豈一途。若云三世理誣。則幸矣。
T2103_.52.0293b19: 良快。如使此道果然。而受形未息。一往一來
T2103_.52.0293b20: 生死常事。雜報如家人天如客。過客日少在
T2103_.52.0293b21: 家日多。吾修信業未足長免。則傷心之慘行
T2103_.52.0293b22: 亦自念。丈人於血氣之類。雖不身殘。至於
T2103_.52.0293b23: 晨鳧沈鯉。不能不取備屠門。財貿之一經
T2103_.52.0293b24: 盜手。猶爲廉士所棄。生性之一啓鸞刀。寧復
T2103_.52.0293b25: 慈心所忍。騶虞雖飢。非自死之草不食聞其
T2103_.52.0293b26: 風豈不使人多愧。胤獲書納之。遂絶血味。
T2103_.52.0293b27: 注百論十二門論。行於法俗
| T2103_.52.0293b28: | 斷殺絶宗廟犧牲詔 | 并表 請 | 梁武帝 |
T2103_.52.0293c01: 犧牲。修行佛戒蔬食斷欲。上定林寺沙門僧
T2103_.52.0293c02: 祐。龍華邑正柏超度等上啓云。京畿既是福
T2103_.52.0293c03: 地。而鮮食之族猶布筌網。並驅之客尚馳鷹
T2103_.52.0293c04: 犬。非所以仰稱皇朝優洽之旨。請丹陽瑯琊
T2103_.52.0293c05: 二境。水陸並不得蒐捕。勅付尚書詳之。議郎
T2103_.52.0293c06: 江貺以爲。聖人之道以百姓爲心。仁者之化
T2103_.52.0293c07: 以躬行被物。皇徳好生協于上下。日就月將
T2103_.52.0293c08: 自然愍俗。一朝抑絶容恐愚民。且獵山之人
T2103_.52.0293c09: 例堪跋渉。捕水之客不憚風波。江寧有禁即
T2103_.52.0293c10: 逹牛渚。延陵不許便往陽羨。取生之地雖異。
T2103_.52.0293c11: 殺生之數是同。空有防育之制。無益全生之
T2103_.52.0293c12: 術。兼都令史王述以爲。京邑翼翼四方所視。
T2103_.52.0293c13: 民漸至化必被萬國。今祁寒暑雨人尚無怨。
T2103_.52.0293c14: 況去俗入眞所以可悦。謂斷之爲是。左承謝
T2103_.52.0293c15: 幾卿曰。不殺之禮誠如王述所議。然聖人爲
T2103_.52.0293c16: 教亦與俗推移。即之事迹恐不宜偏斷。若二
T2103_.52.0293c17: 郡獨有此禁。便似外道謂不殺戒皆有界域。
T2103_.52.0293c18: 因時之宜敬同議郎江貺議。尚書臣亶僕射
T2103_.52.0293c19: 臣昂令瑩以下並同貺議。帝使周舍難貺
T2103_.52.0293c20: 曰。禮云。君子遠庖厨。血氣不身剪見生不忍
T2103_.52.0293c21: 其死。聞聲不食其肉。此皆即自興仁非關及
T2103_.52.0293c22: 遠。三驅之禮。向我者舍背我者射。於是依王
T2103_.52.0293c23: 述議遂斷
T2103_.52.0293c24: 又勅太醫不得以生類合藥。公家織官紋
T2103_.52.0293c25: 錦。並斷仙人鳥獸之形。以爲褻衣。裁剪有
T2103_.52.0293c26: 乖仁恕。至遂祈告天地宗廟。以去殺之理被
T2103_.52.0293c27: 之含識。郊廟皆以麺爲牲牷。其饗萬國用菜
T2103_.52.0293c28: 蔬去生類。其山川諸祀則否。乃勅有司曰。近
T2103_.52.0293c29: 以神實愛民。不責無識。所貴誠信。非尚血膋。
T2103_.52.0294a01: 凡有水旱之患。使歸咎在上。不同牲牢。止告
T2103_.52.0294a02: 知而已。而萬姓祈求諂黷爲事。山川小祇難
T2103_.52.0294a03: 期正直。晴雨或乖容市民怨。愚夫滯習難用
T2103_.52.0294a04: 理移。自今祈請報答可如俗法所用。以身塞
T2103_.52.0294a05: 咎事自依前
T2103_.52.0294a06: 前臣曰。夫神道茫昧求諸不一。或尚血腥之
T2103_.52.0294a07: 祀。或歆蘊藻之誠。設教隨時貴其爲善。其誠
T2103_.52.0294a08: 無忒何往不通。若祭享理無則四代之風爲
T2103_.52.0294a09: 爽。神明實有三世之道爲弘。語其無不待牲
T2103_.52.0294a10: 牷之潔。據其有宜存去殺之仁周文禴祭由
T2103_.52.0294a11: 來尚矣。苟有明徳神其吐諸。而以麺爲牲於
T2103_.52.0294a12: 義未逹。方之紋錦將不矛盾乎
T2103_.52.0294a13: 齊光祿顏之推誡殺訓
T2103_.52.0294a14: 儒家君子離庖厨。見其生不忍其死。聞其聲
T2103_.52.0294a15: 不食其肉。高柴折像未知内教。皆能不殺。
T2103_.52.0294a16: 此皆仁者自然用心也。含生之徒莫不愛命。
T2103_.52.0294a17: 去殺之事必勉行之。見好殺之人臨死報驗。
T2103_.52.0294a18: 子孫殃禍其數甚多。不能具録耳。且示數條
T2103_.52.0294a19: 於末
T2103_.52.0294a20: 梁時有人。常以雞卵白和沐云。使髮光。毎沐
T2103_.52.0294a21: 輒破二三十枚。臨終但聞髮中啾啾數千雞
T2103_.52.0294a22: 雛聲
T2103_.52.0294a23: 江陵劉氏以賣鱓爲業。後生一兒。頭具是鱓。
T2103_.52.0294a24: 自頸已下。方爲人耳
T2103_.52.0294a25: 王克爲永嘉郡。有人餉羊。集賓欲讌。而羊
T2103_.52.0294a26: 繩解來投一客。先跪兩拜便入衣中。此客竟
T2103_.52.0294a27: 不言之。固無救請。須臾宰羊爲炙。先行至
T2103_.52.0294a28: 客。一臠入口便下皮内。周行遍體痛楚號
T2103_.52.0294a29: 方復説之。遂作羊鳴而死
T2103_.52.0294b01: 梁時有人爲縣令。經劉敬躬亂。縣廨被焚。寄
T2103_.52.0294b02: 寺而住。民將羊酒作禮。縣令以羊繋刹。
T2103_.52.0294b03: 屏除形像鋪設床座於堂上。接賓未殺之頃。
T2103_.52.0294b04: ＊羊解徑來至階而拜。縣令大笑。命左右宰之
T2103_.52.0294b05: 飮噉飽酒便臥簷下。投醒即覺體痒。爬掻
T2103_.52.0294b06: 胗因爾成病。十餘年死
T2103_.52.0294b07: 楊思逹爲西陽郡。値侯景亂。時復旱。儉飢民
T2103_.52.0294b08: 盜田中麥。思逹遣一部曲守視。所得盜者輒
T2103_.52.0294b09: 截手腕。凡戮十餘人。部曲後生一男。自然無
T2103_.52.0294b10: 手
T2103_.52.0294b11: 齊國有一奉朝請。家甚豪侈。非手殺牛則噉
T2103_.52.0294b12: 之不美。年三十許病篤。大見牛來。擧體如被
T2103_.52.0294b13: 刀刺。＊
T2103_.52.0294b14: 江陵高偉隨父入齊凡數年。向幽州淀中捕
T2103_.52.0294b15: 魚。後病毎見群魚齧之而死
T2103_.52.0294b16: 斷酒肉文梁高祖
T2103_.52.0294b17: 弟子蕭衍。敬白諸大徳僧尼諸義學僧尼諸
T2103_.52.0294b18: 寺三官。夫匡正佛法是黒衣人事。迺非弟子
T2103_.52.0294b19: 白衣所急。但經教亦云。佛法寄囑人王。是以
T2103_.52.0294b20: 弟子不得無言。今日諸僧尼開意聽受。勿生
T2103_.52.0294b21: 疑閉内懷忿異
T2103_.52.0294b22: 凡出家人所以異於外道者。正以信因信果
T2103_.52.0294b23: 信經。所明信是佛説經言。行十惡者受於惡
T2103_.52.0294b24: 報。行十善者受於善報。此是經教大意。如是
T2103_.52.0294b25: 若言。出家人猶嗜飮酒噉食魚肉。是則爲行
T2103_.52.0294b26: 同於外道。而復不及。何謂同於外道。外道執
T2103_.52.0294b27: 斷常見。無因無果無施無報。今佛弟子酣酒
T2103_.52.0294b28: 嗜肉。不畏罪因不畏苦果。即是不信因不信
T2103_.52.0294b29: 果。與無施無報者復何以異。此事與外道見
T2103_.52.0294c01: 同。而有不及外道。是何外道。各信其師。師所
T2103_.52.0294c02: 言是弟子言是。師所言非弟子言非。涅槃經
T2103_.52.0294c03: 言。迦葉我今日制諸弟子。不得食一切肉。而
T2103_.52.0294c04: 今出家人猶自噉肉。戒律言。飮酒犯波夜提。
T2103_.52.0294c05: 猶自飮酒無所疑難。此事違於師教。一不及
T2103_.52.0294c06: 外道
T2103_.52.0294c07: 又外道雖復邪僻持牛狗戒。既受戒已後必
T2103_.52.0294c08: 不犯。今出家人既受戒已。輕於毀犯。是二不
T2103_.52.0294c09: 及外道
T2103_.52.0294c10: 又外道雖復五熱炙身投淵赴火窮諸苦行。
T2103_.52.0294c11: 未必皆噉食衆生。今出家人噉食魚肉。是三
T2103_.52.0294c12: 不及外道
T2103_.52.0294c13: 又外道行其異學。雖不當理各習師法無有
T2103_.52.0294c14: 覆藏。今出家人噉食魚肉。於親所者乃自和
T2103_.52.0294c15: 光。於所疏者則有隱避。如是爲行四不及外
T2103_.52.0294c16: 道
T2103_.52.0294c17: 又外道各宗所執各重其法。乃自高聲大唱
T2103_.52.0294c18: 云。不如我道眞。於諸異人無所忌憚。今出家
T2103_.52.0294c19: 人或復年時已長。或復素爲物宗。噉食魚肉
T2103_.52.0294c20: 極自艱難或避弟子。或避同學。或避白衣。或
T2103_.52.0294c21: 避寺官。懷挾邪志崎嶇覆藏。然後方得一過
T2103_.52.0294c22: 噉食。如此爲行五不及外道
T2103_.52.0294c23: 又復外道直情逕行。能長己徒衆惡。不能長
T2103_.52.0294c24: 異部惡。今出家人噉食魚肉。或爲白衣弟子
T2103_.52.0294c25: 之所聞見。内無慚愧。方飾邪説云。佛教爲法
T2103_.52.0294c26: 本存遠因。在於即日未皆悉斷。以錢買肉非
T2103_.52.0294c27: 己自殺。此亦非嫌。白衣愚癡聞是僧説謂眞
T2103_.52.0294c28: 實語。便復信受自行不善増廣諸惡。是則六
T2103_.52.0294c29: 不及外道
T2103_.52.0295a01: 又外道雖復非法説法法説非法。各信經書
T2103_.52.0295a02: 死不違背。今出家人噉食魚肉。或云肉非己
T2103_.52.0295a03: 殺猶自得噉。以錢買肉亦復非嫌。如是説者
T2103_.52.0295a04: 是事不然。涅槃經云。一切肉悉斷及自死者。
T2103_.52.0295a05: 自死者猶斷。何況不自死者。楞伽經云。爲利
T2103_.52.0295a06: 殺衆生以財網諸肉。二業倶不善死。墮叫呼
T2103_.52.0295a07: 獄。何謂以財網肉。陸設罝罘水設網罟。此是
T2103_.52.0295a08: 以網網肉。若於屠殺人間以錢買肉。此是以
T2103_.52.0295a09: 財網肉。若令此人不以財網肉者。習惡律儀
T2103_.52.0295a10: 捕害衆生。此人爲當專自供口。亦復別有所
T2103_.52.0295a11: 擬。若別有所擬。向食肉者豈無殺分。何得云
T2103_.52.0295a12: 我不殺生。此是灼然違背經文。是則七不及
T2103_.52.0295a13: 外道
T2103_.52.0295a14: 又復外道同其法者和合。異其法者苦治。令
T2103_.52.0295a15: 行禁止莫不率從。今出家人或爲師長。或爲
T2103_.52.0295a16: 寺官。自開酒禁噉食魚肉。不復能得施其教
T2103_.52.0295a17: 戒。裁欲發言他即譏刺云。師向亦爾。寺官亦
T2103_.52.0295a18: 爾。心懷内熱默然低頭。面赤汗出不復得言。
T2103_.52.0295a19: 身既有瑕不能伏物。便復摩何直爾止住。所
T2103_.52.0295a20: 以在寺者乖違。受道者放逸。此是八不及外
T2103_.52.0295a21: 道
T2103_.52.0295a22: 又外道受人施與如己法。受烏戒人受烏戒
T2103_.52.0295a23: 施。鹿戒人受鹿戒施。烏戒人終不覆戒。受
T2103_.52.0295a24: 鹿戒施鹿戒人終不覆戒。受烏戒施。今出家
T2103_.52.0295a25: 人云。我能精進我能苦行。一時覆相誑諸白
T2103_.52.0295a26: 衣。出即飮酒開衆惡門。入即噉肉集衆苦
T2103_.52.0295a27: 本。此是九不及外道
T2103_.52.0295a28: 又外道雖復顛倒。無如是衆事。酒者何也。
T2103_.52.0295a29: 謂是臭氣水穀失其正性成此別氣。衆生以
T2103_.52.0295b01: 罪業因縁故受此惡觸。此非正眞道法。亦非
T2103_.52.0295b02: 甘露上味。云何出家僧尼猶生耽嗜。僧尼授
T2103_.52.0295b03: 白衣五戒。令不飮酒令不妄語云。何翻自飮
T2103_.52.0295b04: 酒違負約誓。七衆戒八戒齋五篇七聚長短
T2103_.52.0295b05: 律儀。於何科中而出此文。其餘衆僧故復可。
T2103_.52.0295b06: 可至學律者彌不宜爾。且開放逸門集衆惡
T2103_.52.0295b07: 本。若白衣人甘此狂藥。出家人猶當訶止云。
T2103_.52.0295b08: 某甲汝就我受五戒。不應如是。若非受戒者
T2103_.52.0295b09: 亦應云。檀越酒是惡本。酒是魔事。檀越今日
T2103_.52.0295b10: 幸可不飮。云何出家人而應自飮。尼羅浮陀
T2103_.52.0295b11: 地獄身如段肉。無有識知此是何人。皆飮酒
T2103_.52.0295b12: 者出家僧尼。豈可不深信經教。自棄正法行
T2103_.52.0295b13: 於邪道。長衆惡根造地獄苦。習行如此豈不
T2103_.52.0295b14: 内愧。猶服如來衣受人信施。居處塔寺仰對
T2103_.52.0295b15: 尊像。若飮酒食肉如是等事。出家之人不及
T2103_.52.0295b16: 居家。何故如是在家人雖飮酒噉肉無犯戒
T2103_.52.0295b17: 罪。此一不及居家人
T2103_.52.0295b18: 在家人雖復飮酒噉肉。各有丘窟。終不以此
T2103_.52.0295b19: 仰觸尊像。此是二不及居家人。在家人雖復
T2103_.52.0295b20: 飮酒噉肉。終不吐泄寺舍。此是三不及居家
T2103_.52.0295b21: 人
T2103_.52.0295b22: 在家人雖復飮酒噉肉無有譏嫌。出家人若
T2103_.52.0295b23: 飮酒噉肉。使人輕賤佛法。此是四不及居家
T2103_.52.0295b24: 人
T2103_.52.0295b25: 在家人雖復飮酒噉肉。門行井竈各安其鬼。
T2103_.52.0295b26: 出家人若飮酒噉肉。臭氣薫蒸一切善神皆
T2103_.52.0295b27: 悉遠離。一切衆魔皆悉歡喜。此是五不及居
T2103_.52.0295b28: 家人
T2103_.52.0295b29: 在家人雖復飮酒噉肉。自破財産不破他財。
T2103_.52.0295c01: 出家人飮酒噉肉。自破善法破他福田是則
T2103_.52.0295c02: 六不及居家人
T2103_.52.0295c03: 在家人雖復飮酒噉肉。皆是自力所辦。出家
T2103_.52.0295c04: 人若飮酒噉肉皆他信施。是則七不及居家
T2103_.52.0295c05: 人
T2103_.52.0295c06: 在家人雖復飮酒噉肉。是常罪業更非異事
T2103_.52.0295c07: 出家人若飮酒噉肉。衆魔外道各得其便。是
T2103_.52.0295c08: 則八不及居家人
T2103_.52.0295c09: 在家人雖復如此飮酒噉肉。猶故不失世業
T2103_.52.0295c10: 大耽昏者。此則不得。出家人若飮酒噉肉。若
T2103_.52.0295c11: 多若少皆斷佛種。是則九不及居家人。不及
T2103_.52.0295c12: 外道不及居家略出所以各有九事。論欲過
T2103_.52.0295c13: 患條流甚多。可以例推。不復具言
T2103_.52.0295c14: 今日大徳僧尼。今日義學僧尼。今日寺官。宜
T2103_.52.0295c15: 自警戒嚴淨徒衆。若其懈怠不遵佛教。猶是
T2103_.52.0295c16: 梁國編戸一民。弟子今日力能治制。若猶不
T2103_.52.0295c17: 依佛法。是諸僧官宜依法問京師頃年講大
T2103_.52.0295c18: 涅槃經。法輪相續便是不斷。至於聽受動有
T2103_.52.0295c19: 千計。今日重令法雲法師爲諸僧尼講四相
| T2103_.52.0295c20: | 品四中少分諸僧尼常聽涅槃經。爲當 | 曾聞。此 説爲當 |
| T2103_.52.0295c21: | 不聞。若已曾聞不應違 背。若未曾聞今宜憶持 | 佛經中究竟説。斷一切肉 |
T2103_.52.0295c23: 僧尼出家名佛弟子。云何今日不從師教。經
T2103_.52.0295c24: 言。食肉者斷大慈種。何謂斷大慈種。凡大慈
T2103_.52.0295c25: 者皆令一切衆生同得安樂。若食肉者一切
T2103_.52.0295c26: 衆生皆爲怨對同不安樂。若食肉者是遠離
T2103_.52.0295c27: 聲聞法。若食肉者是遠離辟支佛法。若食肉
T2103_.52.0295c28: 者是遠離菩薩法。若食肉者是遠離菩薩道。
T2103_.52.0295c29: 若食肉者是遠離佛果。若食肉者是遠離大
T2103_.52.0296a01: 涅槃。若食肉者障生六欲天。何況涅槃果。若
| T2103_.52.0296a02: | 食肉者是障四禪法。若食肉者是障 | 四空法。若 食肉者是障 |
| T2103_.52.0296a03: | 戒法。 若 | 食肉者是障定法。若食肉者是障慧法。 |
T2103_.52.0296a05: 食肉者是障念根。若食肉者是障定根。若食
T2103_.52.0296a06: 肉者是障慧根。擧要爲言。障三十七道品。若
T2103_.52.0296a07: 食肉者是障四眞諦。若食肉者是障十二因
T2103_.52.0296a08: 縁。若食肉者是障六波羅蜜。若食肉者是障四
| T2103_.52.0296a09: | 弘誓願。若食肉者是 | 障四攝法。若食肉 者是障四無量心 | 若食肉者 |
T2103_.52.0296a11: 肉者是障八解脱。若食肉者是障九次第定。
T2103_.52.0296a12: 若食肉者是障六神通。若食肉者是障百八
T2103_.52.0296a13: 三昧。若食肉者是障一切三昧。若食肉者是
T2103_.52.0296a14: 障海印三昧。若食肉者是障首楞嚴三昧。若
T2103_.52.0296a15: 食肉者是障金剛三昧。若食肉者是障五眼。
T2103_.52.0296a16: 若食肉者是障十力。若食肉者是障四無所
T2103_.52.0296a17: 畏。若食肉者是障十八不共法。若食肉者是
T2103_.52.0296a18: 障一切種智。若食肉者是障無上菩提。何以
T2103_.52.0296a19: 故。若食肉者障菩提心。無有菩薩法。以食肉
T2103_.52.0296a20: 故。障不能得初地。以食肉故。障不能得二地。
T2103_.52.0296a21: 乃至障不能得十地。以無菩薩法故。無四無
T2103_.52.0296a22: 量心。無四無量心故無有大慈大悲。以是因
T2103_.52.0296a23: 縁佛子不續。所以經言。食肉者斷大慈種。諸
T2103_.52.0296a24: 出家人雖復不能行。大慈大悲究竟菩薩行。
T2103_.52.0296a25: 成就無上菩提。何爲不能忍此臭腥修聲聞
T2103_.52.0296a26: 辟支佛道。鴟鴉嗜鼠蝍蛆甘螮。以此而推何
T2103_.52.0296a27: 可嗜著。至於豺犬野犴皆知嗜肉。人最有知
T2103_.52.0296a28: 勝諸衆生。近與此等同甘臭腥。豈直常懷殺
T2103_.52.0296a29: 心斷大慈種。凡食肉者自是可鄙。諸大徳僧
T2103_.52.0296b01: 諸解義者講涅槃經。何可不慇懃。此句令聽
T2103_.52.0296b02: 受者心得悟解。又有一種愚癡之人云。我止
T2103_.52.0296b03: 噉魚實不食肉。亦應開示。此處不殊水陸。衆
T2103_.52.0296b04: 生同名爲肉。諸聽講者豈可不審諦受持如
T2103_.52.0296b05: 説修行。凡食肉者如前説。此皆是遠事未爲
T2103_.52.0296b06: 近切。諸大徳僧尼。當知噉食衆生者是魔行。
T2103_.52.0296b07: 噉食衆生是地獄種。噉食衆生是恐怖因。噉
T2103_.52.0296b08: 食衆生是斷命因。噉食衆生是自燒因。噉食
T2103_.52.0296b09: 衆生是自煮因。噉食衆生是自炮因。噉食衆
T2103_.52.0296b10: 生是自炙因。噉食衆生是自割因。噉食衆生
T2103_.52.0296b11: 是自剥因。噉食衆生是斷頭因。噉食衆生是
T2103_.52.0296b12: 斷手因。噉食衆生是斷足因。噉食衆生是破
T2103_.52.0296b13: 腹因。噉食衆生是破背因。噉食衆生是刳腹
T2103_.52.0296b14: 因。噉食衆生是碎髓因。噉食衆生是抉目因。
T2103_.52.0296b15: 噉食衆生是割鼻因。噉食衆生是截耳因。噉
T2103_.52.0296b16: 食衆生是貧窮因。噉食衆生是下賤因。噉食
T2103_.52.0296b17: 衆生是凍餓因。噉食衆生是醜陋因。噉食衆
T2103_.52.0296b18: 生是聾因。噉食衆生是盲因。噉食衆生是瘖
T2103_.52.0296b19: 因。噉食衆生是瘂因。噉食衆生是跛因。噉食
T2103_.52.0296b20: 衆生是蹇因。噉食衆生是瘡因。噉食衆生是
T2103_.52.0296b21: 瘍因。噉食衆生是疥因。噉食衆生是癬因。噉
T2103_.52.0296b22: 食衆生是瘤因。噉食衆生是癭因。噉食衆生
T2103_.52.0296b23: 是
T2103_.52.0296b24: 因。噉食衆生是癤因。噉食衆生是痔因。噉
T2103_.52.0296b25: 食衆生是疽因。噉食衆生是瘺因。噉食衆
T2103_.52.0296b26: 生是癩因。噉食衆生是致蚤因。噉食衆生
T2103_.52.0296b27: 是致虱因。噉食衆生是致蚊因。噉食衆生
T2103_.52.0296b28: 是致虻因。噉食衆生是遭毒蟲因。噉食衆
| T2103_.52.0296b29: | 生是遭惡獸因。噉食衆生是病痩因 | 噉食衆生是 寒熱。噉法 |
| T2103_.52.0296c01: | 食衆 生 | 是頭痛因。噉食衆生是心痛因。噉食衆生 |
T2103_.52.0296c03: 背痛因。噉食衆生是手痛因。噉食衆生是足
T2103_.52.0296c04: 痛因。噉食衆生是髓痛因。噉食衆生是腸痛
T2103_.52.0296c05: 因。噉食衆生是筋縮因。噉食衆生是胃反因。
T2103_.52.0296c06: 噉食衆生是脈絶因。噉食衆生是血流因。噉
T2103_.52.0296c07: 食衆生是咽塞因。噉食衆生是喉痛因。噉食
T2103_.52.0296c08: 衆生是風病因。噉食衆生是水病因。噉食衆
T2103_.52.0296c09: 生是四大不調適因。噉食衆生是五藏不調
T2103_.52.0296c10: 適因。噉食衆生是六腑不調適因。噉食衆生
T2103_.52.0296c11: 是顛因。噉食衆生是狂因。噉食衆生乃至是
T2103_.52.0296c12: 四百四病一切衆因。噉食衆生是熱因。噉食
T2103_.52.0296c13: 衆生是惱因。噉食衆生是受壓因。噉食衆生
T2103_.52.0296c14: 是遭水因。噉食衆生是遭火因。噉食衆生是
T2103_.52.0296c15: 遭風因。噉食衆生是遭偸因。噉食衆生是遭
T2103_.52.0296c16: 劫因。噉食衆生是遭賊因。噉食衆生是鞭因。
T2103_.52.0296c17: 噉食衆生是杖因。噉食衆生是笞因。噉食衆
T2103_.52.0296c18: 生是督因。噉食衆生是罵因。噉食衆生是辱
T2103_.52.0296c19: 因。噉食衆生是繋因。噉食衆生是縛因。噉食
T2103_.52.0296c20: 衆生是幽因。噉食衆生是閉因。噉食衆生是
T2103_.52.0296c21: 生苦因。噉食衆生是老苦因。噉食衆生是病
T2103_.52.0296c22: 苦因。噉食衆生是死苦因。噉食衆生是怨憎
T2103_.52.0296c23: 會苦因。噉食衆生是愛別離苦因。噉食衆生
T2103_.52.0296c24: 是求不得苦因。噉食衆生是五受陰苦因。噉
T2103_.52.0296c25: 食衆生是行苦因。噉食衆生是壞苦因。噉食
T2103_.52.0296c26: 衆生是苦苦因。噉食衆生是想地獄因。噉食
T2103_.52.0296c27: 衆生是黒繩地獄因。噉食衆生是衆合地獄
T2103_.52.0296c28: 因。噉食衆生是叫喚地獄因。噉食衆生是大
T2103_.52.0296c29: 叫喚地獄因。噉食衆生是熱地獄因。噉食衆
T2103_.52.0297a01: 生是大熱地獄因。噉食衆生是阿鼻地獄因。
T2103_.52.0297a02: 噉食衆生是八寒八熱地獄因。乃至是八萬
T2103_.52.0297a03: 四千鬲子地獄因乃至是不可説不可説鬲子
T2103_.52.0297a04: 地獄因。噉食衆生乃至是一切餓鬼因。噉食
T2103_.52.0297a05: 衆生乃至是一切畜生因。當知餓鬼有無量
T2103_.52.0297a06: 苦。當知畜生有無量苦。畜生暫生暫死爲物
T2103_.52.0297a07: 所害。生時有無量怖畏。死時有無量怖畏。此
T2103_.52.0297a08: 皆是殺業因縁受如是果。若欲具列殺果展
T2103_.52.0297a09: 轉不窮盡。大地草木亦不能容受。向來所説
T2103_.52.0297a10: 雖復多途。擧要爲言。同一苦果。中自有輕
T2103_.52.0297a11: 重。所以今日致衆苦果。皆由殺業惱害衆生。
T2103_.52.0297a12: 略擧一隅粗言少分
T2103_.52.0297a13: 諸大徳僧尼。諸義學僧尼。諸寺三官。復當應
T2103_.52.0297a14: 思一大事。若使噉食衆生父。衆生亦報噉食
T2103_.52.0297a15: 其父。若噉食衆生母。衆生亦報噉食其母。若
T2103_.52.0297a16: 噉食衆生子。衆生亦報噉食其子。如是怨對
T2103_.52.0297a17: 報相噉食。歴劫長夜無有窮已。如經説。有一
T2103_.52.0297a18: 女人五百世害狼兒。狼兒亦五百世害其子。
T2103_.52.0297a19: 又有女人五百世斷鬼命根。鬼亦五百世斷
T2103_.52.0297a20: 其命根。如此皆是經説。不可不信。其餘相報
T2103_.52.0297a21: 推例可知。諸大徳僧尼。諸義學僧尼。諸寺
T2103_.52.0297a22: 三官。又有一大事當應信受。從無始以來至
T2103_.52.0297a23: 于此生。經歴六道備諸果報。一切親縁遍一
T2103_.52.0297a24: 切處。直以經生歴死神明隔障。是諸眷屬不
T2103_.52.0297a25: 復相識。今日衆生或經是父母。或經是師長。
T2103_.52.0297a26: 或經是兄弟。或經是姉妹。或經是兒孫。或經
T2103_.52.0297a27: 是朋友。而今日無有道眼。不能分別。還相噉
T2103_.52.0297a28: 食不自覺知。噉食之時。此物有靈。即生忿恨
T2103_.52.0297a29: 還成怨對。向者至親還成至怨。如是之事豈
T2103_.52.0297b01: 可不思。暫爭舌端一時少味。永與宿親長爲
T2103_.52.0297b02: 怨對。可爲痛心難以言説。白衣居家未可適
T2103_.52.0297b03: 道。出家學人被如來衣習菩薩行。宜應深
T2103_.52.0297b04: 思
T2103_.52.0297b05: 諸大徳僧尼。諸義學僧尼。諸寺三官。又復當
T2103_.52.0297b06: 思一事。凡噉食衆生是一切衆生惡知識。是
T2103_.52.0297b07: 一切衆生怨家。如是怨家遍滿六道。若欲修
T2103_.52.0297b08: 行皆爲障難。一理中障難。二事中障難。何者。
T2103_.52.0297b09: 是理中障難。以業因縁自生障難。令此行人
T2103_.52.0297b10: 愚癡無慧。不知出要無有方便。設値善知識
T2103_.52.0297b11: 不能信受。設復信受不能習行。此是理中障
T2103_.52.0297b12: 難。事中障者。此諸怨對或在惡鬼中。或在毒
T2103_.52.0297b13: 獸中。或在有大力神中。或在大力龍中。或在
T2103_.52.0297b14: 魔中。或在天中。如是處處來作留難設令修
T2103_.52.0297b15: 行遇善知識深心信受適欲習行。便復難起。
T2103_.52.0297b16: 或引入邪道。或惱令心亂修戒修定修慧。修
T2103_.52.0297b17: 諸功徳常不清淨常不滿足。皆是舊怨起諸
T2103_.52.0297b18: 對障。此是事中障難。如是之事又宜深心
T2103_.52.0297b19: 思。但以一噉食衆生因縁。能遠離一切佛法。
T2103_.52.0297b20: 有如是種種過患。貪毒亦如是。瞋毒亦如是。
T2103_.52.0297b21: 癡毒如是。三毒等分皆同過患。相與宜深自
T2103_.52.0297b22: 覺察善思方便
T2103_.52.0297b23: 弟子蕭衍。又復敬白。諸大徳僧尼諸義學僧
T2103_.52.0297b24: 尼諸寺三官。北山蒋帝猶且去殺。若以不殺
T2103_.52.0297b25: 祈願輒得上教。若以殺祈願輒不得教想。
T2103_.52.0297b26: 今日大衆已應聞知。弟子已勒諸廟祀及以
T2103_.52.0297b27: 百姓凡諸群祀。若有祈報者皆不得薦生類。
T2103_.52.0297b28: 各盡誠心止修蔬供。蒋帝今日行菩薩道。諸
T2103_.52.0297b29: 出家人云何反食衆生行諸魔行。一日北山
T2103_.52.0297c01: 爲蒋帝齋。所以皆請菜食僧者。正以幽靈悉
T2103_.52.0297c02: 能鑒見。若不菜食僧作菜食往。將恐蒋帝惡
T2103_.52.0297c03: 賤佛法怪望弟子。是請法師當見此意
T2103_.52.0297c04: 弟子蕭衍。又敬白大徳僧尼諸義學者一切
T2103_.52.0297c05: 寺官。弟子蕭衍於十方一切諸佛前。於十方
T2103_.52.0297c06: 一切尊法前。於十方一切聖僧前。與諸僧尼
T2103_.52.0297c07: 共申約誓。今日僧衆還寺已後。各各檢勒使
T2103_.52.0297c08: 依佛教。若復飮酒噉肉不如法者。弟子當依
T2103_.52.0297c09: 王法治問。諸僧尼若被如來衣不行如來行。
T2103_.52.0297c10: 是假名僧。與賊盜不異。如是行者猶是弟子
T2103_.52.0297c11: 國中編戸一民。今日以王力足相治問。若爲
T2103_.52.0297c12: 外司聽察所得若爲寺家自相糺擧。不問年
T2103_.52.0297c13: 時老少。不問門徒多少。弟子當令寺官集僧
T2103_.52.0297c14: 衆鳴揵槌捨戒還俗著在家服。依涅槃經還
T2103_.52.0297c15: 俗策使。唯取老舊者。最多門徒者。此二種
T2103_.52.0297c16: 人最宜先問。何以故。治一無行小僧。不足以
T2103_.52.0297c17: 改革物心。治如是一大僧。足以驚動視聽。推
T2103_.52.0297c18: 計名徳大僧。不應有此。設令有此當依法治
T2103_.52.0297c19: 問。其餘小僧故自妄言。今日集會此是大事
T2103_.52.0297c20: 因縁。非直一切諸佛在此。非直一切尊法在
T2103_.52.0297c21: 此。非直一切聖僧在此。諸天亦應遍滿虚空。
T2103_.52.0297c22: 諸仙亦應遍滿虚空。護世四王亦應在此。金
T2103_.52.0297c23: 剛密迹大辯天神。功徳天神。韋駄天神。毘
T2103_.52.0297c24: 紐天神。摩醯首羅。散脂大將。地神堅牢。迦毘
T2103_.52.0297c25: 羅王。孔雀王。封頭王。富尼跋陀羅伽王。阿修
T2103_.52.0297c26: 羅伽王。摩尼跋陀羅伽王。金毘羅王。十方二
T2103_.52.0297c27: 十八部夜叉神王。一切持咒神王。六方大護
T2103_.52.0297c28: 都使安國。如是一切有大神足力。有大威徳
T2103_.52.0297c29: 力。以如是一切善神遍滿虚空。五方龍王娑
T2103_.52.0298a01: 竭龍王阿耨龍王。難陀龍王。跋難陀龍王。伊
T2103_.52.0298a02: 那滿龍王。如是一切菩薩龍王。亦應遍滿在
T2103_.52.0298a03: 此。天龍夜叉揵闥婆王。阿修羅王。迦婁羅
T2103_.52.0298a04: 王。緊那羅王摩睺羅伽王。人非人等。如是一
T2103_.52.0298a05: 切有大神足力。有大威徳力。八部神王皆應
T2103_.52.0298a06: 在此。今日土地山川房廟諸神。亦應仄塞虚
T2103_.52.0298a07: 空。如是幽顯莫不鑒觀。唯無瑕者可以戮人。
T2103_.52.0298a08: 唯自淨者可以淨人。弟子今日昌言此事。僧
T2103_.52.0298a09: 尼必當有不平色。設令刳心擲地以示僧
T2103_.52.0298a10: 與數片肉無以取信。古人有言非知之難其
T2103_.52.0298a11: 在行之。弟子蕭衍雖在居家不持戒。今日當
T2103_.52.0298a12: 先自爲誓以明本心。弟子蕭衍從今以去至
T2103_.52.0298a13: 于道場。若飮酒放逸起諸婬欲。欺誑妄語噉
T2103_.52.0298a14: 食衆生。乃至飮於乳蜜及以蘇酪。願一切有
T2103_.52.0298a15: 大力鬼神。先當苦治蕭衍身。然後將付地獄
T2103_.52.0298a16: 閻羅王與種種苦。乃至衆生皆成佛盡。弟子
T2103_.52.0298a17: 蕭衍。猶在阿鼻地獄中。僧尼若有飮酒噉魚
T2103_.52.0298a18: 肉者而不悔過。一切大力鬼神亦應如此治
T2103_.52.0298a19: 問。増廣善衆清淨佛道。若未爲幽司之所治
T2103_.52.0298a20: 問猶在世者。弟子蕭衍。當如法治問。驅令還
T2103_.52.0298a21: 俗與居家衣隨時役使。願今日二部僧尼。各
T2103_.52.0298a22: 還本寺匡正佛法和合時衆。皆令聽經法者
T2103_.52.0298a23: 如説修行。不可復令斷大慈種。使佛子不續。
T2103_.52.0298a24: 若有犯法破戒者皆依僧制如法治問。若有
T2103_.52.0298a25: 容受不相治擧者。當反任罪
T2103_.52.0298a26: 又僧尼寺。有事四天王迦毘羅神。猶設鹿頭
T2103_.52.0298a27: 及羊肉等。是事不可急宜禁斷。若不禁斷寺
| T2103_.52.0298a28: | 官任咎亦同前科。別宣意 | 是義論竟 宣意如此 |
T2103_.52.0298b01: 寺三官。向已粗陳魚肉障累招致苦果。今重
T2103_.52.0298b02: 復欲通白一言。閻浮提壽云百二十。至於世
T2103_.52.0298b03: 間罕聞其人。遷變零落亦無宿少。經言。以一
T2103_.52.0298b04: 念頃有六十刹那。生老無常謝不移時。暫有
T2103_.52.0298b05: 諸根俄然衰滅。三途等苦倏忽便及。欲離地
T2103_.52.0298b06: 獄其事甚難。戒徳清淨猶懼不免。況於毀犯
T2103_.52.0298b07: 安可免乎。雖復長齋菜食。不勤方便欲免苦
T2103_.52.0298b08: 報。亦無是處。何以故。爾此生雖可不犯衆罪。
T2103_.52.0298b09: 後報業強現無方便。三途等苦不能遮止。況
T2103_.52.0298b10: 復飮酒噉食衆生。諸僧尼必信佛語。宜自力
T2103_.52.0298b11: 勵。若云菜食爲難。此是信心薄少。若有信心
T2103_.52.0298b12: 宜應自強。有決定心菜食何難。菜蔬魚肉倶
T2103_.52.0298b13: 是一惑。心若能安便是甘露上味。心若不安
T2103_.52.0298b14: 便是臭穢下食。所以涅槃經言。受食之時令
T2103_.52.0298b15: 作子想。如倶非惑豈須此法。且置遠事止借
T2103_.52.0298b16: 近喩。今已能蔬食者懕惡血腥。甚於不能
T2103_.52.0298b17: 蔬食者。懕＊惡菜茹事等如此。宜應自力迴不
T2103_.52.0298b18: 善惑以爲善惑。就善惑中重爲方便。食菜子
T2103_.52.0298b19: 想。以如是心便得決定。凡不能離魚肉者皆
T2103_.52.0298b20: 云。菜蔬冷於人虚乏。魚肉温於人補益。作
T2103_.52.0298b21: 如是説皆是倒見。今試復粗言。其事不爾。若
T2103_.52.0298b22: 久食菜人榮衞流通。凡如此人法多患熱。榮
T2103_.52.0298b23: 衞流通則能飮食。以飮食故氣力充滿。是則
T2103_.52.0298b24: 菜蔬不冷能有補益。諸苦行人亦皆菜蔬。多
T2103_.52.0298b25: 悉患熱類皆堅強。神明清爽少於昏疲。凡魚
T2103_.52.0298b26: 爲性類皆多冷。血腥爲法増長百疾。所以食
T2103_.52.0298b27: 魚肉者神明理當昏濁。四體法皆沈重無論。
T2103_.52.0298b28: 方招後報有三途苦。即時四大交有不及。此
T2103_.52.0298b29: 豈非惑者。用心各有所執。甘魚肉者便謂爲
T2103_.52.0298c01: 温爲補。此是倒見事不可信。復有一種人。食
T2103_.52.0298c02: 菜以爲冷便復解素。此是行者未得菜意。菜
T2103_.52.0298c03: 與魚肉如水與火。食菜裁欲得力。復噉魚
T2103_.52.0298c04: 肉。魚肉腥臊能滅菜力。所以惑者云。菜爲性
T2103_.52.0298c05: 冷。凡數解素人。進不得菜蔬之力。退不得魚
T2103_.52.0298c06: 肉邪益。法多羸冷少有堪能。是諸僧尼復當
T2103_.52.0298c07: 知一事。凡食魚肉是魔境界行於魔行。心不
T2103_.52.0298c08: 決定多有留難。内外衆共魔相嬈作。所以行
T2103_.52.0298c09: 者思念。魚肉酒是魔漿。故不待言。凡食魚肉
T2103_.52.0298c10: 嗜飮酒者。善神遠離内無正氣。如此等人法
T2103_.52.0298c11: 多衰惱。復有一種人。雖能菜食。恃此憍慢多
T2103_.52.0298c12: 於瞋恚。好生貪求。如是之人亦墮魔界多於
T2103_.52.0298c13: 衰惱。又有一種人。外行似熟内心麁惡。見人
T2103_.52.0298c14: 勝已常懷忿嫉。所行不善皆悉覆相。如是等
T2103_.52.0298c15: 人亦行魔界。雖復菜蔬亦多衰惱。若心力決
T2103_.52.0298c16: 正蔬食若節。如是等人。多爲善力所扶。法
T2103_.52.0298c17: 多堪能。有不直者宜應思覺。勿以不決定心
T2103_.52.0298c18: 期決定人。諸大徳僧尼有行業已成者。今日
T2103_.52.0298c19: ＊以去善相開導。令未得者今去皆得。若已習
T2103_.52.0298c20: 行願堅志力。若未曾行願皆改革。今日相與
T2103_.52.0298c21: 共爲菩提種子。勿怪。弟子蕭衍。向來所白
T2103_.52.0298c22: 寺官三百六十八人宿徳二十五人義
T2103_.52.0298c23: 學五百七十四人 導師三十九人
T2103_.52.0298c24: 右牒衆僧合一千六人
T2103_.52.0298c25: 寺官三百六十九人 義學六十八人 導
T2103_.52.0298c26: 師五人
T2103_.52.0298c27: 右牒合尼僧四百四十二人
T2103_.52.0298c28: 并右牒僧尼合一千四百四十八人。並以
T2103_.52.0298c29: 五月二十二日五更。一唱到鳳莊門
T2103_.52.0299a01: 二十三日旦。光宅寺法雲。於華林殿前登
T2103_.52.0299a02: 東向高座爲法師。瓦官寺慧明。登西向高
T2103_.52.0299a03: 座爲都講。唱大涅槃經四相品四分之一。
T2103_.52.0299a04: 陳食肉者斷大慈種義。法雲解釋。輿駕親
T2103_.52.0299a05: 御。地鋪席位於高座之北。僧尼二衆各以
T2103_.52.0299a06: 次列坐。講畢。耆闍寺道澄。又登西向高座。
T2103_.52.0299a07: 唱此斷肉之文。次唱所傳之語。唱竟又禮
T2103_.52.0299a08: 拜懺悔。普設中食竟出◎
T2103_.52.0299a09: ◎二十三日。會其後諸僧尼。或猶云。律中無
T2103_.52.0299a10: 斷肉事及懺悔食肉法。其月二十九日。又勅
T2103_.52.0299a11: 請義學僧一百四十一人義學尼五十七人。
T2103_.52.0299a12: 於華林華光殿使莊嚴寺法超。奉誠寺僧辯。
T2103_.52.0299a13: 光宅寺寶度等三律師。昇高座御席地施座。
T2103_.52.0299a14: 餘僧尼亦爾
T2103_.52.0299a15: 制旨問法超等三律師曰。古人云。止沸莫若
T2103_.52.0299a16: 去薪。息過莫若無言。弟子無言乃復甚易。但
T2103_.52.0299a17: 欲成人之美使佛種相續與諸僧尼共弘法
T2103_.52.0299a18: 教。兼即事中亦不得默已。故今集會於大衆
T2103_.52.0299a19: 前。求律中意。聞諸
T2103_.52.0299a20: 僧道。律中無有斷肉法。又無懺悔食肉法。
T2103_.52.0299a21: 諸律師從來作若爲開導。使人致有此疑。
T2103_.52.0299a22: 法超奉答。律教是一。而人取文下之旨不同。
T2103_.52.0299a23: 法超所解。律雖許噉三種淨肉。而意實欲永
T2103_.52.0299a24: 斷。何以知之。先明斷十種不淨肉。次令食三
T2103_.52.0299a25: 種淨肉。未令食九種淨肉。如此漸制。便是
T2103_.52.0299a26: 意欲永斷。法超常日講。恒作如此説
T2103_.52.0299a27: 制又問僧辯法師。復作若爲開導。僧辯奉答。
T2103_.52.0299a28: 僧辯從來所解大意。亦不異法超。但教有深
T2103_.52.0299a29: 淺。階級引物。若論噉三種淨肉。理當是過。但
T2103_.52.0299b01: 教既未極。所以許其如此
T2103_.52.0299b02: 制又問寶度法師。復若爲開導。寶度奉答。愚
T2103_.52.0299b03: 短所解只是漸教。所以律文許噉三種淨肉。
T2103_.52.0299b04: 若涅槃究竟明於正理。不許食肉。若利根者。
T2103_.52.0299b05: 於三種淨肉教。即得悉不食解。若鈍根之人。
T2103_.52.0299b06: 方待後教
T2103_.52.0299b07: 制又問法超法師。向答是文外意。若依律文
T2103_.52.0299b08: 作若爲判。奉答。常日解義只作向者所説
T2103_.52.0299b09: 制問僧辯法師。意復云何同超法師不。奉答。
T2103_.52.0299b10: 同法超所解
T2103_.52.0299b11: 制問法超法師。從來作此解律。諸律師並皆
T2103_.52.0299b12: 噉肉爲不噉肉。法超奉答。不知餘人並若爲。
T2103_.52.0299b13: 法超從來自不食肉
T2103_.52.0299b14: 制問僧辯法師。復食肉不。僧辯奉答。昔恒不
T2103_.52.0299b15: 食肉。中年疾病有時暫開
T2103_.52.0299b16: 制問寶度法師。復云何。奉答。本住定林末移
T2103_.52.0299b17: 光宅。二處不得進肉。若在餘處爲疾病亦不
T2103_.52.0299b18: 免開。問講律時噉肉不奉答。講時必有徒衆。
T2103_.52.0299b19: 於徒衆中不敢
T2103_.52.0299b20: 問不敢有兩義。爲不敢食爲不敢不食
T2103_.52.0299b21: 制又問僧辯法師。常日講律時爲當許徒衆
T2103_.52.0299b22: 食肉。爲當不許。若不許噉肉有食肉者應驅
T2103_.52.0299b23: 遣去。若許者作若爲説。奉答。若約教解不全
T2103_.52.0299b24: 言不許。若論其意未常開許
T2103_.52.0299b25: 問今正問。約教時爲許爲不許。答約教不遮｣
T2103_.52.0299b26: 問不遮是許爲是不許。答引其向理許其得
T2103_.52.0299b27: 食三種淨肉
T2103_.52.0299b28: 問見殺亦可不見。聞殺亦可不聞。疑作若爲
T2103_.52.0299b29: 得免。答若見因縁不假疑。聞因縁亦不假疑。
T2103_.52.0299c01: 唯遇得者疑
T2103_.52.0299c02: 問以錢買魚肉。是疑非疑。答若理中理自是
T2103_.52.0299c03: 疑
T2103_.52.0299c04: 問不得以理中見。答若理中爲論。衆僧不應
T2103_.52.0299c05: 市魚肉。今所問事中是疑不。答若約教非疑
T2103_.52.0299c06: 問市中人爲誰殺。答乃爲買者殺。但買者不
T2103_.52.0299c07: 作此想
T2103_.52.0299c08: 問買肉者此人既不惛亂。豈得不知是爲買
T2103_.52.0299c09: 者殺而不作此想。答于時作現死肉心
T2103_.52.0299c10: 問爲自死詺作死。爲殺詺作死。答此旨是理
T2103_.52.0299c11: 中言。約教辯只得如此
T2103_.52.0299c12: 問法師既爲人講説爲人明導。爲人法城。云
T2103_.52.0299c13: 何言只得如此。但問作意使人買時作若爲
T2103_.52.0299c14: 意。答買自死者意
T2103_.52.0299c15: 問若自死者處處應有寺中。亦應有自死者。
T2103_.52.0299c16: 何假往屠肉家買。答理中居然是疑
T2103_.52.0299c17: 問若理中居然是疑者。云何得不疑肉食。僧
T2103_.52.0299c18: 辯無復對
T2103_.52.0299c19: 制又問。此肉爲當作肉味。爲當作菜味。僧辯
T2103_.52.0299c20: 奉答。猶作肉味
T2103_.52.0299c21: 問爲是慈心故食肉。無慈心故食肉。答此非
T2103_.52.0299c22: 慈心
T2103_.52.0299c23: 問若非慈心。豈得非殺耶。答理中常應不得。
T2103_.52.0299c24: 約事故如此
T2103_.52.0299c25: 問律教欲使人出離不。答令人出離
T2103_.52.0299c26: 問食肉得出離不。答不得
T2103_.52.0299c27: 問若爾云何令食肉。答爲淺行者説。引其令
T2103_.52.0299c28: 深
T2103_.52.0299c29: 問爲具足戒者説。爲不具足者説。答爲具足
T2103_.52.0300a01: 者説
T2103_.52.0300a02: 問既爲具足者説。不爲童蒙。云何令食肉
T2103_.52.0300a03: 而是引其令深。答初教如此非是極教
T2103_.52.0300a04: 問云何。初教教具足戒人。答僧辯所解正自
T2103_.52.0300a05: 齊此
T2103_.52.0300a06: 制又問。律教起何時。僧辯奉答。起八年已後
T2103_.52.0300a07: 至涅槃
T2103_.52.0300a08: 問若如此涅槃經有斷肉。楞伽經有斷肉。央
T2103_.52.0300a09: 掘摩羅經亦斷肉。大雲經縛象經並斷肉律。
T2103_.52.0300a10: 若至涅槃云何無斷肉事。答律接續初教。所
T2103_.52.0300a11: 以如此
T2103_.52.0300a12: 問律既云接續初教至於涅槃。既至涅槃則
T2103_.52.0300a13: 應言斷肉。答若制教邊。此是接續初教通於
T2103_.52.0300a14: 五時。不言一切皆同。僧辯解正齊此
T2103_.52.0300a15: 問法師既是大律師。爲衆開導。今日大衆取
T2103_.52.0300a16: 判法師。不得言齊此。齊此亦不得住。不齊此
T2103_.52.0300a17: 亦不得住。只問此是優波離律不。答是
T2103_.52.0300a18: 問佛般泥洹時。優波離既親在坐。云何律文
T2103_.52.0300a19: 不斷食肉。答此是接續前近教
T2103_.52.0300a20: 問若言接近教。近教亦不明食肉。且涅槃前
T2103_.52.0300a21: 迦葉已持修行不食肉。法律若異此。則非優
T2103_.52.0300a22: 波離律。是異部家律。云何用此講説以化群
T2103_.52.0300a23: 僧。僧辯不復奉答
T2103_.52.0300a24: 制問寶度法師。説既同徳同行。云何解此語。
T2103_.52.0300a25: 寶度奉答。若律中事是優波離所出。經事悉
T2103_.52.0300a26: 是阿難所出
T2103_.52.0300a27: 問若爾律中事便當皆不出經。答若經中事
T2103_.52.0300a28: 牽律。律中事牽經
T2103_.52.0300a29: 問佛説經時有所制約。便集以爲律。何處方
T2103_.52.0300b01: 復牽律。若經皆牽律。是則説經應在律後。答
T2103_.52.0300b02: 只言經中有明戒處。愚謂應相關渉
T2103_.52.0300b03: 問若論相渉。三藏義何嘗不相渉。修多羅中
T2103_.52.0300b04: 亦有毘尼與毘曇。毘尼中亦有修多羅與毘
T2103_.52.0300b05: 曇。毘曇中亦有修多羅與毘尼。不言無此義。
T2103_.52.0300b06: 但問法師今所講律。是優波離律義。不違經
T2103_.52.0300b07: 不。答今所講是優波離律。與經不違
T2103_.52.0300b08: 問若是優波離律不違經者。則斷肉義不應
T2103_.52.0300b09: 異涅槃。答涅槃經顯斷肉律文雖不明。而優
T2103_.52.0300b10: 波離意未＊常開肉
T2103_.52.0300b11: 問律既是具教。優波離既不開肉。律何得無
T2103_.52.0300b12: 文。法師此解殊爲進退。只可爲寺中沙彌式
T2103_.52.0300b13: 叉摩尼説。不得以此答弟子。答寶度愚解正
T2103_.52.0300b14: 自極此
T2103_.52.0300b15: 制又問。下座諸律師。復云何解。龍光寺道恩
T2103_.52.0300b16: 奉答。律文不斷。涅槃經方斷
T2103_.52.0300b17: 問法師所講是誰律。答是佛律
T2103_.52.0300b18: 問所引乃極弘曠。只未知此律是優波離律
T2103_.52.0300b19: 不。答優波離仰述佛律
T2103_.52.0300b20: 問優波離悉集佛所説不。答集前四時。不集
T2103_.52.0300b21: 涅槃時
T2103_.52.0300b22: 問若爾迦葉那得語阿難道。佛從何處説法。
T2103_.52.0300b23: 至涅槃時集修多羅藏。語優波離道佛從何
T2103_.52.0300b24: 處説法。至涅槃時集毘尼藏。云何得言唯取
T2103_.52.0300b25: 前四時不取涅槃。答涅槃時不復制戒
T2103_.52.0300b26: 問涅槃云。夫食肉者斷大慈種。我從今日制
T2103_.52.0300b27: 諸弟子。不得復食一切肉。一切悉斷及自死
T2103_.52.0300b28: 者。如此制斷。是戒非戒。道恩不復奉答
T2103_.52.0300b29: 制又問。諸律師親自講律。諸大法師盡講大
T2103_.52.0300c01: 涅槃經。云何有時解素。素是何義。若不解是
T2103_.52.0300c02: 素。解則非素。素若使得不素。戒既是淨。亦可
T2103_.52.0300c03: 得使淨爲不淨不。諸講律師親違此教。外書
T2103_.52.0300c04: 所云。自踰短垣竊簡書法。正是此義宣武寺
T2103_.52.0300c05: 法寵奉答。閉穢門稱爲素開穢門稱不素
T2103_.52.0300c06: 問若爾衆僧云何開穢門。答實自不應得開。
T2103_.52.0300c07: 但貪欲情深。所以如此
T2103_.52.0300c08: 問云何懺悔。答懇惻至心是爲懺悔。若能懺
T2103_.52.0300c09: 悔是大丈夫
T2103_.52.0300c10: 問諸學人即時懺悔不。故如弟子請諸法師
T2103_.52.0300c11: 動至千數。導師唱導令懺悔者。于時諸法師
T2103_.52.0300c12: 懺悔＊以不。答那得不懺悔
T2103_.52.0300c13: 問若懺竟出寺更食肉不。答居然不食。但其
T2103_.52.0300c14: 中有無明多者。或亦不免更食
T2103_.52.0300c15: 問出寺更食。何如發初作者輕重。答一種
T2103_.52.0300c16: 問云何一種。初直爾而食。後已經於諸佛前
T2103_.52.0300c17: 誓方復更噉。云何一種。答初人無慚愧。後
T2103_.52.0300c18: 人有慚愧。乃得有勝初人義
T2103_.52.0300c19: 問若爾但先道慚愧痛打前人。而道我慚愧
T2103_.52.0300c20: 汝我打汝。我慚愧汝我食汝。答如大邪見人
T2103_.52.0300c21: 無慚愧。其既知慚愧。故知差不慚者
T2103_.52.0300c22: 問先道慚愧而猶噉食。此是知而故犯。非謂
T2103_.52.0300c23: 慚愧。若使先時不知。或是過誤。後方起愧乃
T2103_.52.0300c24: 是慚愧。豈非知而故犯。其罪大於不知。又復
T2103_.52.0300c25: 慚愧不得重犯。如其直犯。復是違破初心。
T2103_.52.0300c26: 論此爲罪所以彌大。答經有誠文。耆婆云汝
T2103_.52.0300c27: 有慚愧。故罪可滅。慚愧即是清白法
T2103_.52.0300c28: 問法師是得經言不得其意此明。若作罪後
T2103_.52.0300c29: 方知慚愧。此爲白法。不言發初慚愧而故作
T2103_.52.0301a01: 罪。以爲白法。答經又道慚愧爲上服。若爾便
T2103_.52.0301a02: 有非上服義
T2103_.52.0301a03: 問義亦如此。若正作罪。雖云慚愧終無所益。
T2103_.52.0301a04: 若作罪後能生慚愧者。乃是上服。法寵無復
T2103_.52.0301a05: 答
T2103_.52.0301a06: 法寵奉答事畢。三律師並下。又勅始興寺。景
T2103_.52.0301a07: 猷昇高座。讀楞伽央掘魔羅經所明斷肉經
T2103_.52.0301a08: 文。今載如左
| T2103_.52.0301a09: | 大般涅槃經四相品上第七 | 此品今月二十三日 會。已唱此文。法雲 |
| T2103_.52.0301a10: | 法師解説今二十 九日不復重唱 | 爾時迦葉菩薩白佛言。世尊。食 |
T2103_.52.0301a12: 大功徳。佛讃迦葉。善哉善哉。汝今乃能善知
T2103_.52.0301a13: 我意。護法菩薩應當如是。善男子。從今日始
T2103_.52.0301a14: 不聽聲聞弟子食肉。若受檀越信施之時。應
T2103_.52.0301a15: 觀是食如子肉想。迦葉菩薩復白佛言。世尊。
T2103_.52.0301a16: 云何如來不聽食肉。善男子。夫食肉者斷大
T2103_.52.0301a17: 慈種。迦葉又言。如來何故先聽比丘食三種
T2103_.52.0301a18: 淨肉。迦葉。是三種淨肉隨事漸制。迦葉菩薩
T2103_.52.0301a19: 復白佛言。世尊。何因縁故十種不淨乃至九
T2103_.52.0301a20: 種清淨而復不聽。佛告迦葉。亦是因事漸次
T2103_.52.0301a21: 而制。當知即是現斷肉義。迦葉菩薩復白佛
T2103_.52.0301a22: 言。云何如來稱讃魚肉爲美食耶。善男子。我
T2103_.52.0301a23: 亦不説魚肉之屬爲美食也。我説甘蔗粳米
T2103_.52.0301a24: 石蜜一切穀麥及黒石蜜乳酪＊蘇油以爲美
T2103_.52.0301a25: 食。雖説應畜種種衣服。所應畜者要是壞色。
T2103_.52.0301a26: 何況貪著是魚肉味。迦葉復言。如來若制不
T2103_.52.0301a27: 食肉者。彼五種味乳酪酪漿生＊蘇熟＊蘇胡
T2103_.52.0301a28: 麻油等。及諸衣服憍奢耶衣珂貝皮革金銀
T2103_.52.0301a29: 盂器。如是等物亦不應受。善男子。不應同彼
T2103_.52.0301b01: 尼揵所見。如來所制一切禁戒各有異意。故
T2103_.52.0301b02: 聽食三種淨肉。異想故斷十種肉。異想故一
T2103_.52.0301b03: 切悉斷及自死者。迦葉。我從今日制諸弟子。
T2103_.52.0301b04: 不得復食一切肉也。迦葉。其食肉者。若行若
T2103_.52.0301b05: 住若坐若臥。一切衆生聞其肉氣悉生恐怖。
T2103_.52.0301b06: 譬如有人近師子已。衆人見之聞師子臭亦
T2103_.52.0301b07: 生恐怖。善男子。如人噉蒜臭穢可惡。餘人
T2103_.52.0301b08: 見之聞臭捨去。設遠見者猶不欲視。況當近
T2103_.52.0301b09: 之。諸食肉者亦復如是。一切衆生聞其肉氣。
T2103_.52.0301b10: 悉皆恐怖生畏死想。水陸空行有命之類悉
T2103_.52.0301b11: 捨之走。咸言此人是我等怨。是故菩薩不習
T2103_.52.0301b12: 食肉。爲度衆生示現食肉。雖現食之其實不
T2103_.52.0301b13: 食。善男子。如是菩薩清淨之食猶尚不食。況
T2103_.52.0301b14: 當食肉。善男子。我涅槃後無量百歳。四道聖
T2103_.52.0301b15: 人悉復涅槃。正法滅後於像法中當有比丘。
T2103_.52.0301b16: 似像持律少讀誦經。貪嗜飮食長養其身。其
T2103_.52.0301b17: 所被服麁陋醜惡。形容憔悴無有威徳。放畜
T2103_.52.0301b18: 牛羊擔負薪草。頭鬚髮爪悉皆長利。雖服袈
T2103_.52.0301b19: 裟猶如獵師。細視徐行如猫伺鼠。常唱是言
T2103_.52.0301b20: 我得羅漢。多諸病苦眠臥糞穢。外現賢善内
T2103_.52.0301b21: 懷貪嫉。如受瘂法婆羅門等。實非沙門現沙
T2103_.52.0301b22: 門像。邪見熾盛誹謗正法。如是等人。破壞如
T2103_.52.0301b23: 來所制戒律正行威儀説解脱果離不淨法。
T2103_.52.0301b24: 及壞甚深祕密之教。各自隨意反説經律。而
T2103_.52.0301b25: 作是言。如來皆聽我等食肉。自生此論。言是
T2103_.52.0301b26: 佛説。互共諍訟各自稱是沙門釋子。善男子。
T2103_.52.0301b27: 爾時復有諸沙門等。貯聚生穀受取肉魚手
T2103_.52.0301b28: 自作食執持油瓶。寶蓋革屣親近國王大臣
T2103_.52.0301b29: 長者。占相星宿。懃修醫道。畜養奴婢。金銀琉
T2103_.52.0301c01: 璃硨磲碼瑙頗梨眞珠珊瑚琥珀璧玉珂貝種
T2103_.52.0301c02: 種果蓏。學諸伎藝。畫師泥作造書教學。種
T2103_.52.0301c03: 植根栽。蟲道咒幻。和合諸藥。作倡伎樂。香
T2103_.52.0301c04: 花治身。摴蒲圍碁。學諸工巧若有比丘能離
T2103_.52.0301c05: 如是諸惡事者。當説是人眞我弟子。爾時迦
T2103_.52.0301c06: 葉復白佛言。世尊。諸比丘比丘尼優婆塞優
T2103_.52.0301c07: 婆夷因他而活。若乞食時得雜肉食。云何得
T2103_.52.0301c08: 食應清淨法。佛言。迦葉。當以水洗令與肉
T2103_.52.0301c09: 別。然後乃食。若其食器爲肉所汚。但使無味
T2103_.52.0301c10: 聽用無罪。若見食中。多有肉者則不應受。一
T2103_.52.0301c11: 切現肉悉不應食。食者得罪。我今唱是斷肉
T2103_.52.0301c12: 之制。若廣説者則不可盡。涅槃時到。是故略
T2103_.52.0301c13: 説。是則名爲能隨問答楞伽阿跋多羅寶經
T2103_.52.0301c14: 卷第四
T2103_.52.0301c15: 爾時大慧菩薩以偈問言
T2103_.52.0301c16: 彼諸菩薩等。志求佛道者。酒肉及與葱。飮食
T2103_.52.0301c17: 爲云何。惟願無上尊。哀愍爲演説。愚夫所
T2103_.52.0301c18: 貪著。臭穢無名稱。虎狼所甘嗜。云何而可
T2103_.52.0301c19: 食。食者生諸過。不食爲福善。惟願爲我説。食
T2103_.52.0301c20: 不食罪福
T2103_.52.0301c21: 大慧菩薩説偈問已。復白佛言。惟願世尊。爲
T2103_.52.0301c22: 我等説食不食肉功徳過惡。我及所菩薩。於
T2103_.52.0301c23: 現在未來當爲種種悕望肉食衆生分別説
T2103_.52.0301c24: 法。令彼衆生慈心相向。得慈心已各於住地
T2103_.52.0301c25: 清淨明了疾得究竟無上菩提。聲聞縁覺自
T2103_.52.0301c26: 地止息已。亦得逮成無上菩提。惡邪論法。
T2103_.52.0301c27: 諸外道輩。邪見斷常顛倒計著。尚有遮法不
T2103_.52.0301c28: 聽食肉。況復如來世間救護。正法成就而食
T2103_.52.0301c29: 肉耶。佛告大慧。善哉善哉。諦聽諦聽善思念
T2103_.52.0302a01: 之。當爲汝説。大慧白佛。唯然受教。佛告大
T2103_.52.0302a02: 慧。有無量因縁不應食肉。然我今當爲汝略
T2103_.52.0302a03: 説。謂一切衆生從本已來展轉因縁常爲六
T2103_.52.0302a04: 親。以親想故不應食肉。驢騾駱駝狐狗牛馬
T2103_.52.0302a05: 人獸等肉。屠者雜賣故不應食肉。不淨氣分
T2103_.52.0302a06: 所生長故不應食肉。衆生聞氣悉生恐怖。如
T2103_.52.0302a07: 栴陀羅及譚婆等。狗見憎惡驚怖群吠故不
T2103_.52.0302a08: 應食肉。又令修行者慈心不生故不應食肉。
T2103_.52.0302a09: 凡愚所嗜臭穢不淨。無善名稱故不應食肉。
T2103_.52.0302a10: 令諸咒術不成就故不應食肉。以殺生者見
T2103_.52.0302a11: 形起識。深味著故不應食肉。彼食肉者諸天
T2103_.52.0302a12: 所棄故不應食肉。令口氣臭故不應食肉。多
T2103_.52.0302a13: 惡夢故不應食肉。空閑林中虎狼聞香故不
T2103_.52.0302a14: 應食肉。令飮食無節故不應食肉。令修行者
T2103_.52.0302a15: 不生厭離故不應食肉。我常説言。凡所飮食。
T2103_.52.0302a16: 作食子肉想。作服藥想。故不應食肉。聽食肉
T2103_.52.0302a17: 者。無有是處。復次大慧。過去有王。名師子蘇
T2103_.52.0302a18: 陀娑。食種種肉遂至食人。臣民不堪即便
T2103_.52.0302a19: 謀反斷其俸祿。以食肉者有如是過故不應
T2103_.52.0302a20: 食肉。復次大慧。凡諸殺者爲財利故殺生屠
T2103_.52.0302a21: 販。彼諸愚癡食肉衆生。以錢爲網而捕諸肉。
T2103_.52.0302a22: 彼殺生者。若以財物若以釣網。取彼空行水
T2103_.52.0302a23: 陸衆生。種種殺害屠販求利。大慧。亦無不
T2103_.52.0302a24: 教不求不想而有魚肉。以是義故不應食肉。
T2103_.52.0302a25: 大慧。我有時説遮五種肉。或制十種。今於此
T2103_.52.0302a26: 經一切種一切時。開除方便一切悉斷。大慧。
T2103_.52.0302a27: 如來應供等正覺。尚無所食。況食魚肉。亦不
T2103_.52.0302a28: 教人。以大悲前行故。視一切衆生猶如一子。
T2103_.52.0302a29: 是故不聽令食子肉。爾時世尊欲重宣此義。
T2103_.52.0302b01: 而説偈言
T2103_.52.0302b02: 曾悉爲親屬。鄙穢不淨雜。不淨所生長。聞氣
T2103_.52.0302b03: 悉恐怖。一切肉與葱。及諸韭蒜等。種種放逸
T2103_.52.0302b04: 酒。修行常遠離。亦常離麻油。及諸穿孔床。以
T2103_.52.0302b05: 彼諸細蟲。於中極恐怖。飮食生放逸。放逸生
T2103_.52.0302b06: 諸覺。從覺生貪欲。是故不應食。由食生貪欲。
T2103_.52.0302b07: 貪令心迷醉。迷醉長愛欲。生死不解脱。爲利
T2103_.52.0302b08: 殺衆生。以財網諸肉。二倶是惡業。死墮叫呼
T2103_.52.0302b09: 獄。若無＊教想求。則無三淨肉。彼非無因有。
T2103_.52.0302b10: 是故不應食。彼諸修行者。由是悉遠離。十方
T2103_.52.0302b11: 佛世尊。一切咸訶責。展轉更相食。死墮虎狼
T2103_.52.0302b12: 類。臭穩可厭惡。所生常愚癡。多生＊栴陀羅。
T2103_.52.0302b13: 獵師譚婆種。或生陀夷尼。及諸肉食性。羅刹
T2103_.52.0302b14: 猫狸等。遍於是中生。縛象與大雲。央掘利
T2103_.52.0302b15: ＊魔羅。及此楞伽經。我悉制斷肉。諸佛及菩
T2103_.52.0302b16: 薩。聲聞所訶責。食已無慚愧。生生常癡冥。先
T2103_.52.0302b17: 説見聞疑。已斷一切肉。妄想不覺知。故生食
T2103_.52.0302b18: 肉處。如彼貪欲過。障閡聖解脱。酒肉葱韭
T2103_.52.0302b19: 蒜。悉爲聖道障。未來世衆生。於肉愚癡説。
T2103_.52.0302b20: 言此淨無罪。佛聽我等食。食如服藥想。亦如
T2103_.52.0302b21: 食子肉。知足生厭離。修行行乞食。安住慈心
T2103_.52.0302b22: 者。我説常厭離。虎狼諸惡獸。恒可同遊止。若
T2103_.52.0302b23: 食故血肉。衆生悉恐怖。是故修行者。慈心不
T2103_.52.0302b24: 食肉。食肉無慈慧。永背正解脱。及違聖表相。
T2103_.52.0302b25: 是故不應食。得生梵志種。及諸修行處。智慧
T2103_.52.0302b26: 富貴家。斯由不食肉
T2103_.52.0302b27: 央掘＊魔羅經第一卷
T2103_.52.0302b28: 上座迦葉。捨種種甘膳之食。捨肉味食。受持
T2103_.52.0302b29: 修行不食肉法
T2103_.52.0302c01: 央掘魔羅經。第二卷
T2103_.52.0302c02: 文殊師利白佛言。世尊因如來藏故諸佛不
T2103_.52.0302c03: 食肉耶。佛言。如是。一切衆生無始生死。生生
T2103_.52.0302c04: 輪轉無非父母兄弟姉妹。猶如伎兒變易無
T2103_.52.0302c05: 常。自肉他肉則是一肉。是故諸佛悉不食肉。
T2103_.52.0302c06: 復次文殊師利。一切衆生界我界即是一界。
T2103_.52.0302c07: 所宅之肉即是一肉。是故諸佛悉不食肉。文
T2103_.52.0302c08: 殊師利白佛言。世尊。珂貝獵蜜皮革繒綿。非
T2103_.52.0302c09: 自界肉耶。佛告文殊師利。勿作是語。如來遠
T2103_.52.0302c10: 離一切世間。如來不食。若言習近世間物者。
T2103_.52.0302c11: 無有是處。若習近者是方便。法若物展轉來
T2103_.52.0302c12: 者則可習近。若物所出處不可習近。若展轉
T2103_.52.0302c13: 來離殺者手則可習近。文殊師利白佛言。今
T2103_.52.0302c14: 此城中有一皮。師能作革。屣有人買施。是
T2103_.52.0302c15: 展轉來。佛當受不。復次世尊。若自死牛。牛主
T2103_.52.0302c16: 從栴陀羅取皮持付皮師。師作革屣施持
T2103_.52.0302c17: 戒人。此展轉來。可習近不。佛告文殊師利。若
T2103_.52.0302c18: 自死牛。牛主持皮用作革屣。施持戒人。爲應
T2103_.52.0302c19: 受不。若不受者是比丘法。若
T2103_.52.0302c20: 受者非慈悲。然不破戒唱經竟。制又語諸僧
T2103_.52.0302c21: 道。諸小僧輩看經未遍。互言無斷肉語。今日
T2103_.52.0302c22: 此經言何所道。所以唱此革屣文者。本意乃
T2103_.52.0302c23: 不在此。正爲此二十三日法雲法師講涅槃
T2103_.52.0302c24: 斷肉事。于時僧正慧超法寵法師難云。若經
T2103_.52.0302c25: 文究竟斷一切肉。乃至自死不得食者。此則
T2103_.52.0302c26: 同尼揵斷皮革不得著革屣。若開皮革得著
T2103_.52.0302c27: 革屣者。亦應開食肉。法雲法師乃已有通釋。
T2103_.52.0302c28: 而二法師難意未已。于時自仍通云。若是聖
T2103_.52.0302c29: 人故自不著此物。若中行人亦不著此。著此
T2103_.52.0303a01: 皆下行人。所以不同尼＊揵者語有。所含。若
T2103_.52.0303a02: 無麻紵之郷。亦有開皮革義論。有麻紵處大
T2103_.52.0303a03: 慈者。乃實應不著。但此事與食肉不得類
T2103_.52.0303a04: 同。凡著一革屣。經久不壤。若食噉衆生。就一
T2103_.52.0303a05: 食中便害無量身命。況日日餐咀數若恒沙。
T2103_.52.0303a06: 亦不可得用革屣以並斷肉。于時諸僧乃無
T2103_.52.0303a07: 復往復。恐諸小僧執以爲疑方成巨蔽。所以
T2103_.52.0303a08: 唱此不受革屣文。正欲釋一日所疑。非關前
T2103_.52.0303a09: 制。凡噉肉者是大罪障。經文道。昔與衆生經
T2103_.52.0303a10: 爲父母親屬。衆僧那不思。此猶忍食噉衆生。
T2103_.52.0303a11: 己不能投身餓虎割肉貿鷹。云何反更噉他
T2103_.52.0303a12: 身分。諸僧及領徒衆法師諸尼。及領徒衆者。
T2103_.52.0303a13: 各還本寺宣告諸小僧尼。令知此意
T2103_.52.0303a14: 制説此語竟。僧尼行道禮拜懺悔。設會事畢
T2103_.52.0303a15: 出
T2103_.52.0303a16: 其晩又勅員外散騎常侍太子左衞率周捨
T2103_.52.0303a17: 曰。法寵所言慚愧而食衆生。此是經中所明
T2103_.52.0303a18: 羅刹婦女云。我念汝我食汝。法寵此心。即是
T2103_.52.0303a19: 經之羅刹
T2103_.52.0303a20: 又勅捨云。僧辯所道自死肉。若如此説。鴟鴉
T2103_.52.0303a21: 鳩鴿觸處不死。那不見有一自死者。獐鹿雉
T2103_.52.0303a22: 兎充滿野澤。亦不甞見有一自死者。而覓死
T2103_.52.0303a23: 肉其就屠殺家。覓死魚必就罾網處。若非殺
T2103_.52.0303a24: 生豈有死肉。經言。買肉與自殺。此罪一等。我
T2103_.52.0303a25: 本不自爲。正爲諸僧尼作離苦因縁
T2103_.52.0303a26: 又勅捨云。衆生所以不可殺生。凡一衆生具
T2103_.52.0303a27: 八萬戸蟲。經亦説有八十億萬戸蟲。若斷一
T2103_.52.0303a28: 衆生命。即是斷八萬戸蟲命。自死衆生又不
T2103_.52.0303a29: 可食者。前附蟲雖已滅謝。後所附蟲其數復
T2103_.52.0303b01: 衆。若煮若炙此斷附蟲。皆無復命。利舌端少
T2103_.52.0303b02: 味。害無量衆生。其中小者非肉眼能觀。其中
T2103_.52.0303b03: 大者炳然共見。滅慈悲心増長惡毒。其實
T2103_.52.0303b04: 非沙門釋子所可應行
T2103_.52.0303b05: 又勅捨云。衆僧食肉罪劇白衣。白衣食肉。乃
T2103_.52.0303b06: 不免地獄而止是一罪。至於衆僧食肉。既犯
T2103_.52.0303b07: 性罪又傷戒律。以此爲言有兩重罪。若是學
T2103_.52.0303b08: 問衆僧食肉者。此爲惡業復倍於前。所以如
T2103_.52.0303b09: 此。既親逹經教爲人講説。口稱慈悲心懷毒
T2103_.52.0303b10: 害。非是不知。知而故犯。言行既違即成詭妄。
T2103_.52.0303b11: 論學問人食肉。則罪有三重。所以貴於解義。
T2103_.52.0303b12: 正爲如説修行。反復噉食魚肉侵酷生類。作
T2103_.52.0303b13: 惡知識起衆怨對。墜墮地獄疾於
T2103_.52.0303b14: 報應必也不亡。凡出家人實宜深思
T2103_.52.0303b15: 又勅捨云。聲聞受律儀戒。本制身口七支。一
T2103_.52.0303b16: 受之後。乃至睡眠悶等律儀恒生。念念得未
T2103_.52.0303b17: 曾得律儀。所以爾者。睡眠等非起惡心。故
T2103_.52.0303b18: 不損不失。乃至常生。若起欲殺心。於聲聞法
T2103_.52.0303b19: 雖不失身口戒。而於戒有損非唯損不殺戒。
T2103_.52.0303b20: 亦兼汚餘戒。至於手夾齒齧動身口業。則失
T2103_.52.0303b21: 身口戒。爾時律儀無作。即斷不續。既失不殺
T2103_.52.0303b22: 戒。亦損汚餘戒。所以爾者。旃陀羅人爲屠肉
T2103_.52.0303b23: 時。爲何等人殺。正爲食者。若食肉即有殺
T2103_.52.0303b24: 分。於不殺戒即成有缺。若謂於善律儀受殺
T2103_.52.0303b25: 生分。於不殺戒無所缺者。是不善律儀人持
T2103_.52.0303b26: 八戒齋。是惡律儀猶應相續。若惡律儀人持
T2103_.52.0303b27: 八戒齋。惡律儀不復相續者。是知善律儀人
T2103_.52.0303b28: 受諸殺分。是不殺戒即時便缺別解脱戒。不
T2103_.52.0303b29: 復解脱。惡律儀人無論持八戒。齋但起一念
T2103_.52.0303c01: 善。心惡律儀即。斷若一念不斷。多念亦應不
T2103_.52.0303c02: 斷。若多念斷是知一念時斷。善律儀人其事
T2103_.52.0303c03: 亦爾。無論受諸殺分。有少殺分不殺律儀即
T2103_.52.0303c04: 時亦爾。菩薩人持心戒。故自無有食衆生理。
T2103_.52.0303c05: 若缺聲聞戒終不免地獄等苦
T2103_.52.0303c06: 廣弘明集卷第二十六
T2103_.52.0303c07:
T2103_.52.0303c08:
T2103_.52.0303c09:
T2103_.52.0303c10:
T2103_.52.0303c11: 大唐西明寺沙門釋道宣撰
T2103_.52.0303c12: 夫群生所以久流轉生死海者。良由無戒徳
T2103_.52.0303c13: 之舟楫者也。若乘戒舟鼓以慈棹。而不能横
T2103_.52.0303c14: 截風濤遠登彼岸者。無此理也。故正教雖多
T2103_.52.0303c15: 一戒而爲行本。其由出必由戸。何莫由斯戒
T2103_.52.0303c16: 矣。是以創起道意先識斯門。於諸心境籌度
T2103_.52.0303c17: 懷行。其状如何。故論云。夫受戒者慈悲爲務。
T2103_.52.0303c18: 於三千界内萬億日。月上至非想下及無間。
T2103_.52.0303c19: 所有生類並起慈心不行殺害。或盡形命或
T2103_.52.0303c20: 至成佛。長時類通統周法界。此一念善。功滿
T2103_.52.0303c21: 虚空。其徳難量。惟佛知際。不殺既爾。餘業例
T2103_.52.0303c22: 然。由斯戒徳故能遠大。所以上天下地幽顯
T2103_.52.0303c23: 聖賢。莫不憑祖此縁用爲基趾。經不云乎。戒
T2103_.52.0303c24: 如大地。生成住持。出有心發。是曰生也。聖道
T2103_.52.0303c25: 良資。是曰成也。法延六萬。是曰住也。保任
T2103_.52.0303c26: 三業。是曰持也。諸餘善法蓋闕此功。有入此
T2103_.52.0303c27: 門便稱聖種。乖斯妄立是謂凡流。長沒苦海
T2103_.52.0303c28: 出濟無日。自法移東夏千齡過半。在魏嘉平
T2103_.52.0303c29: 方聞戒法。自爾迄今道俗流布。然大聖垂教
T2103_.52.0304a01: 知機厥先故使俗士憲章則有具有缺。道人
T2103_.52.0304a02: 律儀有小有大。所以五戒八戒隨量制開對
T2103_.52.0304a03: 境無非。戒科約分任其力用。是謂接俗之
T2103_.52.0304a04: 化。不可定其時縁。出家據道異於俗流。備足
T2103_.52.0304a05: 時縁無開階級。雖復位分大小。兩學就行齊
T2103_.52.0304a06: 均上下。五衆約過品類乃殊。結正同存一戒。
T2103_.52.0304a07: 戒者警也。常御在心。清信所存聞諸視聽。故
T2103_.52.0304a08: 撮擧數四。知奉法之有人焉
T2103_.52.0304a09: 梁代弘明集誡功篇録
| T2103_.52.0304a10: | 唐廣弘明集＊誡功篇録 | 二十七 |
T2103_.52.0304a12: 諮議等書 梁簡文與湘東王書 陳律師
T2103_.52.0304a13: 曇瑗與朝士書 陳沙門釋慧津與瑗律師
| T2103_.52.0304a14: | 書 | 并答 | 隋煬帝與智者顗禪師書 隋煬 |
T2103_.52.0304a16: 唐終南山釋氏統略齊文宣淨行法門
T2103_.52.0304a17: 與隱士劉遺民等書
T2103_.52.0304a18: 晋廬山釋慧遠
T2103_.52.0304a19: 彭城劉遺民。以晋太元中。除宜昌柴桑二縣
T2103_.52.0304a20: 令値廬山靈邃。足以往而不反。遇沙門釋慧
T2103_.52.0304a21: 遠。可以服膺。丁母憂去職入山。遂有終焉之
T2103_.52.0304a22: 志。於西林澗北。別立禪坊。養志閑處。安貧
T2103_.52.0304a23: 不營貨利。是時閑退之士輕擧而集者。若宗
T2103_.52.0304a24: 炳張野周續之雷次宗之徒。咸在會焉。遺民
T2103_.52.0304a25: 與群賢遊處。研精玄理。以此永日。遠乃遺其
T2103_.52.0304a26: 書曰。毎尋疇昔遊心世典。以爲當年之華宛
T2103_.52.0304a27: 也。及見老莊便悟名教是應變之虚談耳。以
T2103_.52.0304a28: 今而觀。則知沈冥之趣。豈得不以佛理爲先。
T2103_.52.0304a29: 苟會之有宗。則百家同致。君諸人並爲如來
T2103_.52.0304b01: 賢弟子也。策名神府爲日已久。徒積懷遠之
T2103_.52.0304b02: 興。而乏因籍之資。以此永年。豈所以勵其宿
T2103_.52.0304b03: 心哉。意謂六齋日。宜簡絶常務專心空門。然
T2103_.52.0304b04: 後津寄之情篤。來生之計深矣。若染翰綴文。
T2103_.52.0304b05: 可託興於此。雖言生於不足。然非言無以暢
T2103_.52.0304b06: 一詣之感。因驥之喩。亦何必遠寄古人。於
T2103_.52.0304b07: 是。山居道俗日加策勵。遺民精勤偏至。具
T2103_.52.0304b08: 持禁戒宗張等所不及。專念禪坐始渉半年。
T2103_.52.0304b09: 定中見佛。行路遇像佛於空現光照天地皆
T2103_.52.0304b10: 作金色。又披袈裟在寶池浴。出定已請僧讀
T2103_.52.0304b11: 經。願速捨命。在山一十五年。自知亡日。與衆
T2103_.52.0304b12: 別已都無疾苦。至期西面端坐。斂手氣絶。年
T2103_.52.0304b13: 五十有七。先作篤終誡曰。皇甫謐遺論佩孝
T2103_.52.0304b14: 經。示不忘孝道。蓋似有意小兒之行事。今即
T2103_.52.0304b15: 土爲墓。勿用棺槨。子雍從之。周續之等。築室
T2103_.52.0304b16: 相次。各有芳績。如別所云
T2103_.52.0304b17: 與蕭諮議等書梁元帝
T2103_.52.0304b18: 蓋聞。圓光七尺。上映眞珠之雲。面門五色。旁
T2103_.52.0304b19: 臨珊瑚之地。化爲金案。奪麗水之珍。變同珂
T2103_.52.0304b20: 雪。高玄霜之彩。豈不有機則感。感而遂通。有
T2103_.52.0304b21: 神則智。智而必斷。故碧玉之樓升堂未易。
T2103_.52.0304b22: 紫紺之殿入室爲難。必須五根之信以信爲
T2103_.52.0304b23: 首。六度之檀以檀爲上。故能捨財從信去有
T2103_.52.0304b24: 即空。率斯而談。良可知矣。竊以瑞像放光倏
T2103_.52.0304b25: 將旬日。蹈舞之深形於寤寐。抃躍之誠結於
T2103_.52.0304b26: 興寢。稍覺十字之蒸。嗤何曾之饌。五鼎之味
T2103_.52.0304b27: 笑主偃之辭。黿羹麟脯空聞其説。羊酪猩脣
T2103_.52.0304b28: 曷足云也。困于酒食。未若過中不餐。螺蚳登
T2103_.52.0304b29: 俎。豈及春蔬爲淨。欲吾子三日潔齋。自寅
T2103_.52.0304c01: 至戌一中而已。自有米如玉鋭鹽類虎形。
T2103_.52.0304c02: 雲夢之芹遼東之藻。十斤之梨千樹之橘。青
T2103_.52.0304c03: 筍紫薑固栗霜棗適口充腸無索不獲。八功
T2103_.52.0304c04: 徳水並入法流。四王倶至偕讓弘道。同志爲
T2103_.52.0304c05: 友。豈不盛歟。蕭繹疏
T2103_.52.0304c06: 答湘東王書梁簡文
T2103_.52.0304c07: 十八日晩。於華林閤外省中。得弟九月一日
T2103_.52.0304c08: 書。甚慰懸想。秋節淒清比如常也。州事多
T2103_.52.0304c09: 外無足疲勞。濠梁之氣不異恒日。差盡怡悦
T2103_.52.0304c10: 時有樂事。遊士文賓比得談賞。終宴追隨何
T2103_.52.0304c11: 如近日。注漢功夫轉有次第。思見此書有甚
T2103_.52.0304c12: 飢惄。吾蒙受菩薩禁戒簉預大士。此十二日
T2103_.52.0304c13: 便於東城私懺。十七日旦早入寶雲。璧門照
T2103_.52.0304c14: 日銅龍吐霧。紅泉含影青蓮吐芳。法侶成群
T2103_.52.0304c15: 金山滿座。身心快樂得未曾有。昨旦平等寺
T2103_.52.0304c16: 法會。中後無礙受持。天儀臨席睟容親證拜
T2103_.52.0304c17: 伏雖多疲勞頓遣。剃頂之時此心特至。心口
T2103_.52.0304c18: 自謀併欲剪落。無疑馬援遣蝨之談。不辭應
T2103_.52.0304c19: 氏赤壺之諷。僧璡典議不異昔日。竟日問璡
T2103_.52.0304c20: 殊均子路。探鉤取名名曰因理。皇情印可今
T2103_.52.0304c21: 便奉行。昨脯後方還所住。徐擒庾吾羗恒
T2103_.52.0304c22: 日夕鏡遠在直時來。左右但不得倜儻殊異。
T2103_.52.0304c23: 盤桓之時稍習節文。欲避酒泉之職。尹王相
T2103_.52.0304c24: 去。既爾彌申欵對。臨汝矦比多屬疾。來宮
T2103_.52.0304c25: 小稀。其間信使差得不簡曄。兼詹事暕爲
T2103_.52.0304c26: 洗馬時申話言數語。論辨向之。侯東撫復成
T2103_.52.0304c27: 離闊。衡山九嶷尋應引邁。臨岐有歎望水興
T2103_.52.0304c28: 嗟。但吾自至都已來。意志忽怳。雖開口而
T2103_.52.0304c29: 笑。不得眞樂。不復飮酒垂二十旬。次公醒狂
T2103_.52.0305a01: 自成無理。知耆艾數信述吾經過。適憶途遵
T2103_.52.0305a02: 江夏路出西浮。日月易來已渉秋暮。而韋述
T2103_.52.0305a03: 有長沮之弊。必笑之災。術異葛仙形均荀序。
T2103_.52.0305a04: 第復資其糧餼。特爲經營。轉禍爲福事均北
T2103_.52.0305a05: 叟。分別已來毎増慨憶。歎因月積想逐時旋。
T2103_.52.0305a06: 毎有西卸事同撫
T2103_.52.0305a07: 言玉嶺靜對金關。懷勞之深未常弭歇。善自
T2103_.52.0305a08: 保惜。反此不多。綱疏
T2103_.52.0305a09: 與梁朝士書瑗律師
T2103_.52.0305a10: 光宅寺曇瑗白。竊惟至人垂誨各赴機權。故
T2103_.52.0305a11: 外設約事三千。内陳律儀八萬。誠復楷訓異
T2103_.52.0305a12: 門無非懲惡。孔定刑辟以詰姦宄。釋敷羯磨
T2103_.52.0305a13: 用擯違法。二聖分教別有司存。頃見僧尼。有
T2103_.52.0305a14: 事毎越訟公府。且内外殊揆科例不同。或内
T2103_.52.0305a15: 律爲輕外制成重。或内法爲重外網更輕。凡
T2103_.52.0305a16: 情僶俛肆其阿便。若苟欲利己。則捨内重而
T2103_.52.0305a17: 附外輕。若在陷他。則棄内輕。而依外重。非唯
T2103_.52.0305a18: 穢黷時宰。便爲頓乖理制。幸屬明令公匡弼
T2103_.52.0305a19: 社稷和爕陰陽。舟楫大乘柱石三寶。遐邇向
T2103_.52.0305a20: 風白黒斯慶。貧道忝居僧例。頗曾採習毘
T2103_.52.0305a21: 尼。累獲僧曹送事訪律。詳決尋佛具切誡。
T2103_.52.0305a22: 國有憲章。絓僧家諍執。未審依何折斷。謹致
T2103_.52.0305a23: 往牒佇奉還旨。庶成約法永用遵模。釋曇瑗
T2103_.52.0305a24: 呈
| T2103_.52.0305a25: | 與瑗律師書 | 并答 | 釋慧津 |
T2103_.52.0305a27: 奉未淹。過蒙優接。昔鄒陽上書。乃可引爲上
T2103_.52.0305a28: 容。宋玉陳賦則賜以良田。且復康會來呉。
T2103_.52.0305a29: 才堪師表。摩騰入漢。行合律儀者哉。故知道
T2103_.52.0305b01: 寄人弘。徳不孤立。儔今訪古並非其例。豈可
T2103_.52.0305b02: 虚佩寵靈坐安隆渥。便是名踰分外譽超身
T2103_.52.0305b03: 表。但法輪初啓。請業者如雲。非直四海同風
T2103_.52.0305b04: 天下慕義。遂令負笈之徒排肩自遠。歸仁之
T2103_.52.0305b05: 士繼踵來儀。華陰成市曾何足云。擧袂如帷。
T2103_.52.0305b06: 豈得獨高前代。況乃闡禪定之初門。開智慧
T2103_.52.0305b07: 之燈炬。信實傾河倒海宣説不窮。先進者陷
T2103_.52.0305b08: 於金城。後生者摧其利齒。可號熏修戒善。能
T2103_.52.0305b09: 令十地瓔珞守持身行。則使八正莊嚴允穆
T2103_.52.0305b10: 聖凡協和幽顯。加有懷鉛握錐之好。聚螢流
T2103_.52.0305b11: 麥之勤。或剖蚌求珠。開河出寶。而＊慧津一
T2103_.52.0305b12: 分無取。内外靡聞。學謝懸鍾言慚散粉。同
T2103_.52.0305b13: 斯曲木空厠直蘭。類此蒹葭謬參玉樹。乃知
T2103_.52.0305b14: 滄溟汪濊。不待豪滴之珠。華嶽穹崇。寧俟
T2103_.52.0305b15: 遊塵之壤。譬茲秋鳳如彼春林。墜獨葉不預
T2103_.52.0305b16: 百枝。落一毛何關六翮。正言身名仰委觸途
T2103_.52.0305b17: 憑累。區區寸誠喩如皎日。不意三邊有務四
T2103_.52.0305b18: 郊多壘。致使虧替講筵請益成廢及言悲鯁
T2103_.52.0305b19: 寧可具披。所冀難靜障除更敦諮受。不任戀
T2103_.52.0305b20: 結。行遣祇承。＊慧津和南
T2103_.52.0305b21: 瑗律師答
T2103_.52.0305b22: 信來枉告良用憮然。余學慚技癢人非准
T2103_.52.0305b23: 的。中雖曾講授不異管内闚天。豈足作範後
T2103_.52.0305b24: 昆踵武前哲。蓋身疾弗瘳門人引去。一師盛
T2103_.52.0305b25: 業廢而莫傳。五十之年忽焉將至。長夜永懷
T2103_.52.0305b26: 惆悵何已。未有好事者日相請逼。遂以罷老
T2103_.52.0305b27: 復成自勵。如法師數子本出名家。洛下奇才
T2103_.52.0305b28: 當今利齒。必欲探覈論部任持律藏。方爲美
T2103_.52.0305b29: 器日見絶塵。復有海表奇僧聚中開士。皆學
T2103_.52.0305c01: 無常師。不遠而至訪道質疑。足稱一時之樂。
T2103_.52.0305c02: 不意胡兵犯蹕虜馬飮江。塔廟焚如義徒道
T2103_.52.0305c03: 殣。即日京華故老倚席不談乃復爰訪幽痾。
T2103_.52.0305c04: 令其訓導久廢無次。何以誨人。故乃荊棘生
T2103_.52.0305c05: 乎口中。雌黄謬於舌杪矣。煎水求氷未足爲
T2103_.52.0305c06: 喩。佇能近顧方陳寸欵。瑗白
T2103_.52.0305c07: 隋煬帝於天台山顗禪師所受菩薩戒文
T2103_.52.0305c08: 弟子基承積善生長皇家。庭訓早趨貽教夙
T2103_.52.0305c09: 漸。福履攸臻妙機頓悟。恥崎嶇於小徑。希
T2103_.52.0305c10: 優遊於大乘。笑息止於化城。誓舟航於彼岸。
T2103_.52.0305c11: 開士萬行戒善爲先。菩薩十受專持最上。喩
T2103_.52.0305c12: 立宮室先必基趾。徒架虚空終不能成。孔
T2103_.52.0305c13: 老釋門咸資鎔鑄。不有軌儀孰將安仰。誠復
T2103_.52.0305c14: 能仁奉爲和上。文殊冥作闍梨。而必藉人
T2103_.52.0305c15: 師顯傳聖授。自近之遠感而遂通。波崙罄髓
T2103_.52.0305c16: 於無竭。善財亡身於法界。經有明文非徒臆
T2103_.52.0305c17: 説。深信佛語幸遵時導
T2103_.52.0305c18: 禪師佛法龍象。戒珠圓淨定水清澄。因靜發
T2103_.52.0305c19: 慧安無礙辯。先物後己謙挹成風。名稱遠聞
T2103_.52.0305c20: 衆所知識。弟子所以虔誠遙注命楫遠迎。毎
T2103_.52.0305c21: 慮縁差値諸留難。亦既至止心路豁然。及披
T2103_.52.0305c22: 雲霧即銷煩惱。以年月日。於揚州金誠設千
T2103_.52.0305c23: 僧會。敬受菩薩戒。戒名爲孝。亦名制止。方便
T2103_.52.0305c24: 智度歸宗奉極作大莊嚴。同如來慈普諸佛
T2103_.52.0305c25: 愛等視四生猶如一子。云云。既受戒己。便
T2103_.52.0305c26: 擧法名。詺帝爲總持菩薩也。帝頂受已白曰。
T2103_.52.0305c27: 大師禪慧内融導之以法澤。可奉名爲智者。
T2103_.52.0305c28: 斯同梁高擧約法師之徽號矣
T2103_.52.0305c29: 天台智者禪師與煬帝書
T2103_.52.0306a01: 文多不載備所撰續高僧傳
T2103_.52.0306a02: 統略淨住子淨行法門序
T2103_.52.0306a03: 終南太一山釋氏
T2103_.52.0306a04: 夫淨住之來。其流尚矣。祖述法王開化道逹
T2103_.52.0306a05: 之方。統引群生履信成濟之務也。是以正法
T2103_.52.0306a06: 存沒畢乘信毀之功。神用昏明終藉惰勤之
T2103_.52.0306a07: 力。竊開輪王興運肇於有劫之初。法主膺期
T2103_.52.0306a08: 開於濁域之始。其故何耶。良有以也。諒由
T2103_.52.0306a09: 淳薄結於夙心。故使機感隆於視聽。自教流
T2103_.52.0306a10: 震土六百餘年。道俗崇仰其蹤可悉。至於知
T2103_.52.0306a11: 機明略弘賛被時。垂清範於遺黎。導成規於
T2103_.52.0306a12: 得信者。斯文在斯。可宗鏡矣。昔南齊司徒竟
T2103_.52.0306a13: 陵王文宣公蕭子良者。崇仰釋宗深逹至教。
T2103_.52.0306a14: 注釋經論鈔略詞理。掩邪道而闢正津。弘
T2103_.52.0306a15: 一乘而揚七衆。世稱筆海。時號智山。或通
T2103_.52.0306a16: 夢於獨尊。諡天王之嘉稱。或冥授於經唄。傳
T2103_.52.0306a17: 神度之英。規其徳難詳輒從蓋闕。以齊永明
T2103_.52.0306a18: 八年。感夢東方普光世界天王如來樹立淨住
T2103_.52.0306a19: 淨行法門。因其開衍。言淨住者。即布薩之翻
T2103_.52.0306a20: 名。布薩天言。淨住人語。或云増進。亦稱長養
T2103_.52.0306a21: 通道及俗倶禀修行。所謂淨身口意。如戒而
T2103_.52.0306a22: 住。故曰淨住也。子者紹繼爲義。以三歸七衆
T2103_.52.0306a23: 制御情塵善根増長紹續佛種。故曰淨住子
T2103_.52.0306a24: 也。言淨行法門者。以諸業淨所以化行於世。
T2103_.52.0306a25: 了諸法門。故有性相差別。始於懷鉛終於絶
T2103_.52.0306a26: 筆。凡經七旬兩帙都了。遂開筵廣第盛集英
T2103_.52.0306a27: 髦。躬處元座談叙宗致。十衆雲合。若赴華陰
T2103_.52.0306a28: 之墟。四部激揚。同謁靈山之會。咸曰。聞所未
T2103_.52.0306a29: 聞。清心傾耳。故江表通徳體道乘權。綜而習
T2103_.52.0306b01: 之用開靈府。陳平隨統被及關河。傳度不虧
T2103_.52.0306b02: 備于藏部。後進學寡識昧。前修曾不披尋。
T2103_.52.0306b03: 任情抑斷號曰僞經。相從捐擲。斯徒衆矣。可
T2103_.52.0306b04: 爲悲夫。余以暇景試括檢之。文寔精華理存
T2103_.52.0306b05: 信本矣。故知今所學教全是師心。心何可師
T2103_.52.0306b06: 一至如此。是以智度論云。佛滅度後凡所製
T2103_.52.0306b07: 述弘賛佛經者。並號阿毘逹磨。即十二部經
T2103_.52.0306b08: 之所攝也。聖教明訣理絶凡謀。但以初學或
T2103_.52.0306b09: 昧未能瞻及。輒又隱括略成一卷。撮梗概之
T2103_.52.0306b10: 貞明。摘扶疏之茂美。足以啓初心之跬歩。標
T2103_.52.0306b11: 後鋭之前縱。又圖而賛之廣于寺壁。庶使愚
T2103_.52.0306b12: 智齊曉識信牢強。萬載之道遐開。七衆之基
T2103_.52.0306b13: 成立。敬而信者是稱淨行之人。宗而行之不
T2103_.52.0306b14: 亡淨住之目。貽厥諸友知其意焉
T2103_.52.0306b15: 淨住子淨行法南齊文宣公
T2103_.52.0306b16: 皇覺辨徳門第一
T2103_.52.0306b17: 九十六種道而佛道爲最上勝者。非無其義。
T2103_.52.0306b18: 夫立名所以表徳。非徳無以顯名。有名未必
T2103_.52.0306b19: 具徳。有徳名非虚唱。是知名有眞假。徳有虚
T2103_.52.0306b20: 實。豈可道俗混同竊名假實而不辨析者乎。
T2103_.52.0306b21: 今覩殊教異軌分衢舛迹。未嘗不有其名而
T2103_.52.0306b22: 闕其徳。不無其稱而求其用。是知有名無徳
T2103_.52.0306b23: 者外道也。有徳有名者佛道也。譬若濟海託
T2103_.52.0306b24: 舟踐途寄足。故經云。直心是道場。無虚假
T2103_.52.0306b25: 故。發行是道場。能辨事故。如是四弘六度
T2103_.52.0306b26: 倶稱道場。藉如此之勝因。獲若斯之妙果。所
T2103_.52.0306b27: 以解脱去其累般若窮其照。相好表其容法
T2103_.52.0306b28: 身顯其徳。語其至仁則三念齊想。言其自在
T2103_.52.0306b29: 則無畏獨歩。談其累功則十力爲用。仰其妙
T2103_.52.0306c01: 極則不共之法神通方便無量法門。洞逹三
T2103_.52.0306c02: 世了照萬有。卓然明顯英聖超群。故號如來
T2103_.52.0306c03: 十號具足。既自覺於生死昏夜。又復起於未
T2103_.52.0306c04: 覺悟者。斯可謂有其名徳無不苞。具其美徳
T2103_.52.0306c05: 無不備。故知形端則影直。聲雅則響和。未
T2103_.52.0306c06: 見貎醜鑒鏡有悦目之華。體矬照水發溢群
T2103_.52.0306c07: 之觀。書云。不登山無以知天之高。不測水無
T2103_.52.0306c08: 以知地之厚也。凡如斯之異學。皆漏於佛之
T2103_.52.0306c09: 大道矣。故經云。世間亦有常樂我淨。出世亦
T2103_.52.0306c10: 有常樂我淨。世間者有名無義。出世者有名
T2103_.52.0306c11: 有義。故六師結誓經。問佛名徳。佛答云
T2103_.52.0306c12: 最正覺自得。不染一切法。一切智無畏。自然
T2103_.52.0306c13: 無師保。至獨無等倫。自獲於正道。如來天人
T2103_.52.0306c14: 尊。一切智力具
T2103_.52.0306c15: 今各既知至徳有歸邪正異趣。善惡分逕凡
T2103_.52.0306c16: 聖路隅。幸得信因果悟非常。順智流入正道。
T2103_.52.0306c17: 諸賢並能悼川上之不追。悟交臂之潜往。病
T2103_.52.0306c18: 生滅之無窮。慕我淨之恒樂。凡我咸已仰風
T2103_.52.0306c19: 餐化割愛辭榮。豈得不懍然増到形命相競
T2103_.52.0306c20: 者乎。故當清和其性哀愍有形。等心存濟以
T2103_.52.0306c21: 法惠施。不犯不取有求不逆。常志大乘内外
T2103_.52.0306c22: 相副。是名具足清淨度門
T2103_.52.0306c23: 辨徳門頌南齊祕書丞王融
T2103_.52.0306c24: 紫實昧朱。狂斯濫哲。舛逕揚鏕。分源競枻。
T2103_.52.0306c25: 麗景或幽。澄舒毎缺。水激波生。煙深火滅。情
T2103_.52.0306c26: 端徒總。理向空蔽。不有明心。誰驅聖轍
T2103_.52.0306c27: 開物歸信門＊第二
T2103_.52.0306c28: 如來愍念衆生愛同一子。何常不以善權方
T2103_.52.0306c29: 便弘濟益之津乎。所以垂形丈六表現靈儀。
T2103_.52.0307a01: 隨方應感法身匪一。及其金容託體相好莊
T2103_.52.0307a02: 嚴。顯發衆生欣樂瞻覩。行則大千震動衆魔
T2103_.52.0307a03: 慴伏。住則洞逹諸定外道歸化。坐則演示方
T2103_.52.0307a04: 等釋梵諮仰。臥則開一實道三乘禀徳。言則
T2103_.52.0307a05: 三塗靜苦。笑則四生受樂。聞聲者證道。見
T2103_.52.0307a06: 形者解脱。當此之時。豈不盛哉。今者雖禀精
T2103_.52.0307a07: 靈昏惑障重。進不覩分衞國城。退不聞八音
T2103_.52.0307a08: 辯説。將由罪業深厚煩惱牢固。非惟恐不見
T2103_.52.0307a09: 前佛後佛來聖近賢。深憂惡道無由可絶。發
T2103_.52.0307a10: 如此意。實有切情之悲。運如是想。不覺痛心
T2103_.52.0307a11: 之苦。豈容順默使流晏安苦海沈淪沸火而
T2103_.52.0307a12: 不自拔者乎。當須慷慨懍厲挫情折意生増
T2103_.52.0307a13: 上心。懺悔滅罪去諸塵累。乃可歸信。自不堅
T2103_.52.0307a14: 強其志亡身捨命捍勞忍苦銜悲惻愴者。將恐
T2103_.52.0307a15: 煩惱熾火無由而滅。無明重闇開了未期。譬
T2103_.52.0307a16: 如牢獄重囚具嬰衆苦抱長枷穿大械。帶金
T2103_.52.0307a17: 鉗負鐵鎖捶撲其軀。膿瘡穢爛周遍形骸。臭
T2103_.52.0307a18: 惡纒匝而欲以此状求見國主貴臣。雖復一
T2103_.52.0307a19: 心無怠懇誠嘉到。恐＊升高殿踐玉筵。亦無
T2103_.52.0307a20: 由而果。假令愍念欲覩爲難。何以故。以其具
T2103_.52.0307a21: 諸罪惡不離苦具故。若去枷脱鎖洗垢嚴服。
T2103_.52.0307a22: 王不我礙自然而現。今欲歸信亦復如斯。將
T2103_.52.0307a23: 見如來相好光明者。先當淨身口意洗除心
T2103_.52.0307a24: 垢。六塵愛染永滅不起。十惡重障淨盡無餘。
T2103_.52.0307a25: 業累既除表裏倶淨。方可運明想於迦維。標
T2103_.52.0307a26: 清心於寶刹。去諸塵勞入歸信門。必然仰覩
T2103_.52.0307a27: 法身無礙。如囚脱枷鎖自然見於王。我今除
T2103_.52.0307a28: 煩惱亦必覩諸佛。若不如是雖復殷勤倍切。
T2103_.52.0307a29: 直恐障礙難通。豈可不五體投地如太山崩
T2103_.52.0307b01: 一心歸信無復疑想。奉爲至尊皇太子七廟
T2103_.52.0307b02: 聖靈龍神八部一切劇苦衆生。敬禮十方一
T2103_.52.0307b03: 切三世諸佛。求哀懺悔。既悔已後。常行柔
T2103_.52.0307b04: 軟調和心堪受心不放逸心寂滅心眞正心不
T2103_.52.0307b05: 雜心無貪吝心勝心大心慈悲安樂心善歡
T2103_.52.0307b06: 喜心度一切心守護衆生心無我所心如來
T2103_.52.0307b07: 心。發如是等廣勝妙心。專求多聞修離欲定。
T2103_.52.0307b08: 奉戒清淨念報恩徳。常懷悦豫不捨衆生
T2103_.52.0307b09: 歸信門頌
T2103_.52.0307b10: 生浮命舛。識網情違。業雲結影。慧日潜暉。
T2103_.52.0307b11: 逶迤修道。極夜無歸。登山小魯。汎海難沂。參
T2103_.52.0307b12: 玟見璧。辯礫知璣。迷其未逹。匪正何依
T2103_.52.0307b13: 滌除三業門＊第三
T2103_.52.0307b14: 身口意三禍患之首。故經云。有身則苦生。無
T2103_.52.0307b15: 身則苦滅。既知其患苦則應挫而滅之。滅苦
T2103_.52.0307b16: 之要莫過懺悔。懺悔之法。先當潔其心靜其
T2103_.52.0307b17: 慮端其形整其貎恭其身肅其容内懷慚愧鄙
T2103_.52.0307b18: 恥外發。書云。禮無不敬。傲不可長。又曰。過
T2103_.52.0307b19: 而能改是謂無過。經云。於一切衆生敬之如
T2103_.52.0307b20: 親想。各自省其過。然後懺悔。衆等從無始世
T2103_.52.0307b21: 界以來至於此生。由於身意造諸苦業。並縁
T2103_.52.0307b22: 愚癡多違至教。遂乃憍慢懈怠形用不恭。眠
T2103_.52.0307b23: 坐放逸行動輕傲。或入出僧坊登上堂殿。禮
T2103_.52.0307b24: 拜旋遶形不卑恭。或於父母師長上中下座
T2103_.52.0307b25: 善友知識前。服用不端動止乖法。非禮而觀
T2103_.52.0307b26: 用違體製。或盜三寶財及親屬物一切他有。
T2103_.52.0307b27: 抄掠強奪。欺誑増減非分相凌。或婬劮恣
T2103_.52.0307b28: 縱。非時非處。罔隔禽獸。不避親族。或造五逆
T2103_.52.0307b29: 水火焚澆。攻略坑陷加毒無罪。或剠劓刖刵
T2103_.52.0307c01: 考掠斫射。傷毀斬截殘害剥裂。屠割炮燒煮
T2103_.52.0307c02: 炙爛瀹。諸如此罪。或爲婬慾。或爲財利。或
T2103_.52.0307c03: 爲慳貪。或爲癡我。無慚賢愚不愧聖逹。今思
T2103_.52.0307c04: 此過若影隨形。怖懼慚愧悲惻懺悔痛苦懺
T2103_.52.0307c05: 悔已。有相加害者。從今已去爲眞善友。生生
T2103_.52.0307c06: 相向以法示誨。願十方佛特加攝念。悔身業
T2103_.52.0307c07: 障永更不造
T2103_.52.0307c08: 次懺口業。此是患苦之門。禍累之始。書曰。一
T2103_.52.0307c09: 言可以興邦。一言可以喪國。又曰。言行君子
T2103_.52.0307c10: 之樞機。樞機一發榮辱之主。經云。不得離間
T2103_.52.0307c11: 惡口妄言綺語。諂曲華詞構扇狡亂。故知有
T2103_.52.0307c12: 言之患招報實重。廣如自愛經彰斯業相。又
T2103_.52.0307c13: 如經云。失命因縁尚不妄語。何況戲笑構扇
T2103_.52.0307c14: 是非。常以直心懺悔口業
T2103_.52.0307c15: 次懺意業。意爲身口之本。罪福之門。書云。檢
T2103_.52.0307c16: 七情務九思。思無邪動必正。七情者喜怒憂
T2103_.52.0307c17: 懼憎愛惡欲者也。九思者視思明聽思聰色
T2103_.52.0307c18: 思温貎思恭言思忠事思敬疑思問忿思難見
T2103_.52.0307c19: 利思義。此皆所以洗除胸懷去邪務正。經云。
T2103_.52.0307c20: 不得貪＊慾瞋恚愚癡邪見。故知萬惡川流事
T2103_.52.0307c21: 由心造。何以知其然。若瞥縁心起。故口發惡
T2103_.52.0307c22: 言。言由意顯。便行重罪。今欲緘其言而正其
T2103_.52.0307c23: 身者。未若先挫其心而次折其意。故經云。制
T2103_.52.0307c24: 之一處無事不辨。既心會於道。身過不遏而
T2103_.52.0307c25: 止。意順於理。口失不防而滅。然身口業麁易
T2103_.52.0307c26: 可抑絶。意造細微難可豁盡。廣如諸經説其
T2103_.52.0307c27: 相状
T2103_.52.0307c28: 懺悔三業門頌
T2103_.52.0307c29: 樂由生滅患以身全。業資意造。事假言筌。利
T2103_.52.0308a01: 衰畢倚。榮辱茲纒。燕驥匪躡。周鍇徒鐫。惑端
T2103_.52.0308a02: 風緒。愛境旌懸。不勤一至。何階四禪
T2103_.52.0308a03: 修理六根門＊第四
T2103_.52.0308a04: 經云。罪無定相。隨因縁造。既是因縁而生。今
T2103_.52.0308a05: 亦隨因縁而滅。前已懺其重惡。則三業倶明。
T2103_.52.0308a06: 又欲莊嚴容體。則須六根清淨。固知心之驅
T2103_.52.0308a07: 役諸識。亦猶君之總策諸臣。故書云。君人者
T2103_.52.0308a08: 懍乎如朽索之御六馬。言其畏敬御物不及
T2103_.52.0308a09: 於亡。驗之此事曉然倶了。但以方境森然感
T2103_.52.0308a10: 發内外。更相因倚構接心識。故經云。心王若
T2103_.52.0308a11: 正則六臣不邪。須各慚愧制馭根識。如法句
T2103_.52.0308a12: 經心意品説。昔有道人。河邊學道。但念六塵
T2103_.52.0308a13: 曾無寧息。龜從河出。水狗將噉龜。龜縮頭尾
T2103_.52.0308a14: 四脚藏於甲中。不能得便狗去還出。便得入
T2103_.52.0308a15: 水。道人因悟。我不及龜。放恣六情。不知死
T2103_.52.0308a16: 至。輪轉五道皆由意根。故須總明六根罪業。
T2103_.52.0308a17: 我從無始已來。眼根因縁隨逐諸色。見勝美
T2103_.52.0308a18: 之事。不能修學。見不善之業。隨順履行。獲此
T2103_.52.0308a19: 雙眼其淨甚少。惟見無慚無恥之色。不見賢
T2103_.52.0308a20: 聖神通方便作用之色。雖有雙目與盲不異。
T2103_.52.0308a21: 是大可恥一也。我從無始已來。耳根因縁隨
T2103_.52.0308a22: 逐外聲。聞説正善信忠勸美。不能修學。反
T2103_.52.0308a23: 生憤結。聞邪惡事。歡然須行。縁此因故惟聞
T2103_.52.0308a24: 一切不善音聲。不聞清淨正法之聲。十方諸
T2103_.52.0308a25: 佛常説妙法。我今不聞生聾不異。是大可恥
T2103_.52.0308a26: 二也
T2103_.52.0308a27: 我從無始已來。鼻根因縁若聞正教戒徳妙
T2103_.52.0308a28: 香。初不樂聞。反生妨礙。聞諸惡欲邪媚之
T2103_.52.0308a29: 香。深心耽著。由此業故。墮大地獄。生在邊
T2103_.52.0308b01: 地。不聞賢聖五分之香。不聞三乘四攝等香。
T2103_.52.0308b02: 使我輪迴常與善隔。是大可恥三也
T2103_.52.0308b03: 我從無始已來。舌根因縁造過特多。貪著厚
T2103_.52.0308b04: 味不淨説法。致此罪縁常淪生死。是大可恥
T2103_.52.0308b05: 四也
T2103_.52.0308b06: 我從無始已來。身根因縁多造衆罪。自重輕
T2103_.52.0308b07: 他増長癡愛。由此業故。得下賤報。於佛勝縁
T2103_.52.0308b08: 無由攀附。是大可恥五也
T2103_.52.0308b09: 我從無始已來意根因縁備造衆惡。至人經
T2103_.52.0308b10: 教拔苦出要。心不悕行更生違拒。乃學異論。
T2103_.52.0308b11: 規圖罪種致無正信。求名求利増長我見。乖
T2103_.52.0308b12: 僻尤重。臨死之時方悔虚過。此大可恥六也
T2103_.52.0308b13: 清淨六根門頌
T2103_.52.0308b14: 傾都麗佳。繞梁之曲。肥馬輕裘。蕙肴芳醁。晦
T2103_.52.0308b15: 黒滋生。昏嚚競欲。貎蕩魂浮身甘意觸。靈
T2103_.52.0308b16: 蔡攝根。情葵衞足。蟲草或虞。人何不勗
T2103_.52.0308b17: 生老病死門＊第五
T2103_.52.0308b18: 尋夫遠劫已來。三業所纒六根所惑。染愛潤
T2103_.52.0308b19: 業沈沒迄今。生老病死實爲大苦。故經云。一
T2103_.52.0308b20: 身死壞復受一身。生死無數。盡天下草木斬
T2103_.52.0308b21: 以爲籌。計吾故身不能數矣。所以逹人興厭
T2103_.52.0308b22: 高昇界繋之表。愚夫貪生恒淪死生之獄。故
T2103_.52.0308b23: 須識過可得長辭。如胞胎經云。衆生受胎。冥
T2103_.52.0308b24: 冥漠漠状若浮塵。在胎十月。四十二變識微
T2103_.52.0308b25: 苦毒楚痛難忍。臭處迫迮劇於牢獄。飢渇寒
T2103_.52.0308b26: 熱過於餓鬼。母飽急塞母飢悶絶。食冷如氷
T2103_.52.0308b27: 食熱如火。飮多如漂大海。行急如墮險谷。坐
T2103_.52.0308b28: 久如土鎭迮。立久如懸厠屋。下熏上壓無時
T2103_.52.0308b29: 不苦。及將欲生倍復艱難。如赤身赴刃叫聲
T2103_.52.0308c01: 震裂。雖具此苦復多不全。若一日百日一月
T2103_.52.0308c02: 十月。或在胞胎墮。落或出生母子喪命。當思
T2103_.52.0308c03: 此生實是大苦。次思老苦。經云。年耆根熟
T2103_.52.0308c04: 形變色衰。坐起苦極餘命無幾。涅槃經云。譬
T2103_.52.0308c05: 如燈炷惟頼膏油。膏油既盡光炷非久。人亦
T2103_.52.0308c06: 如是。惟頼壯膏。壯膏既盡衰老之炷何得久
T2103_.52.0308c07: 住。又如折軸無所復用。如遭霜花人不欲視。
T2103_.52.0308c08: 又經云。是日已過。命亦隨減。如少水魚。斯有
T2103_.52.0308c09: 何樂。當思此老復爲大苦。次思病苦。皆由風
T2103_.52.0308c10: 寒冷熱食飮不節。四時變改則水石乖扶。況
T2103_.52.0308c11: 此假合之體危脆之形。望免四大不虧百一
T2103_.52.0308c12: 無惱。豈可得也。及至苦患切身心煩愁塞。求
T2103_.52.0308c13: 生不差求死不絶。痛楚百端窮憂自結。屎尿
T2103_.52.0308c14: 臭處。妻子爲之改容。形骸不攝。傍人爲之變
T2103_.52.0308c15: 色。況單身寄病。誰肯提携。故經云。慈父孝
T2103_.52.0308c16: 子至病死時不能相救。此至言也。實爲大苦。
T2103_.52.0308c17: 復思死苦。經云。死者盡也。氣絶神逝形骸
T2103_.52.0308c18: 蕭索。人物一統無生不終。又經云。去處懸遠
T2103_.52.0308c19: 而無伴侶。無所破壞見者愁毒等。經又云。獨
T2103_.52.0308c20: 生獨死身自當之。幽幽冥冥會見無期。是以
T2103_.52.0308c21: 聖人以身爲患。豈復以死更受生乎。往來五
T2103_.52.0308c22: 道勞我精神。誓斷貪源絶其生本。是故死苦
T2103_.52.0308c23: 實由此身。如來出家立言此意
T2103_.52.0308c24: 生老病死門頌
T2103_.52.0308c25: 穠華易遷。繁蕉不實。星髮鮐肌。憐光愒日。
T2103_.52.0308c26: 二竪潜言。十巫空術。生之往矣。高松蕭瑟。即
T2103_.52.0308c27: 化翻靈。從縁墜質。噬臍有譏。嗟然何汨
T2103_.52.0308c28: 剋責身心門＊第六
T2103_.52.0308c29: 身爲苦本。自所造集。於生死中復増惡業。不
T2103_.52.0309a01: 能改悔隨順佛語。是故特須深自剋責
T2103_.52.0309a02: 經云。見人之過口不得言。己身有惡則應發
T2103_.52.0309a03: 露。書云。聞人之過如聞父母之名。耳可得聞
T2103_.52.0309a04: 口不得言。又云。君子顯其過
T2103_.52.0309a05: 經云。讃人之善不言己美
T2103_.52.0309a06: 書云。君子揚人之美不伐其善
T2103_.52.0309a07: 經云。恕己可爲譬。勿殺勿行杖
T2103_.52.0309a08: 書云。己所不欲勿施於人
T2103_.52.0309a09: 今以經書交映。内外之教其本均同。正是意
T2103_.52.0309a10: 殊名異。若使理乖義越者。則不容有此同致。
T2103_.52.0309a11: 所以稱内外者本非形分。但以心表爲言也
T2103_.52.0309a12: 經云。佛爲衆生説法斷除闇惑。猶如良醫隨
T2103_.52.0309a13: 疾授藥
T2103_.52.0309a14: 書云。天道無親惟仁是與。若出家之人觀空
T2103_.52.0309a15: 無常。厭離生死行出世法。是則爲内乖此爲
T2103_.52.0309a16: 外。在家之人歸崇三寶。持戒修善奉行禮義。
T2103_.52.0309a17: 是則爲内。乖此爲外。今内外道俗。共知内美
T2103_.52.0309a18: 之稱由心。外惡之名在行豈得不捨外惡勤
T2103_.52.0309a19: 修内善。若欲修行先自剋責。當知求進是假
T2103_.52.0309a20: 名。退檢是實法。欲渉千里者。必裏糧衞足而
T2103_.52.0309a21: 致也。欲＊升彼岸者。必聚智糧具戒足而登
T2103_.52.0309a22: 也。所以能果者。實由退檢覺察校試輕重。故
T2103_.52.0309a23: 能却斷無明退截老死。愚闇滅則慧光發。四
T2103_.52.0309a24: 相遷則戒徳顯。故知廉退者進之兆也。貪進
T2103_.52.0309a25: 者退之萌也。夫求而獲者虚則寶愛情深故
T2103_.52.0309a26: 有傾危墮墜之苦此。外道之法也。退而獲者
T2103_.52.0309a27: 實則意無染戀。故得常安涅槃之樂。斯佛道
T2103_.52.0309a28: 之法也。今者但應退檢不及以自責躬。若志
T2103_.52.0309a29: 求進必損我傷物。退察檢失則彼我兼利。當
T2103_.52.0309b01: 知剋責心口。是八正之路。檢察身行。是解脱
T2103_.52.0309b02: 之蹤。是故如上善自剋責。則無善而不歸也｣
T2103_.52.0309b03: 剋責心行門頌
T2103_.52.0309b04: 瞻彼進徳。莫敢或遑。顧咨小智。徒以太康。
T2103_.52.0309b05: 豈無通術。跋此榛荒。雖有重離。亦照螢光。
T2103_.52.0309b06: 循情内負。撫事外傷。層羅一擧。空念高翔
T2103_.52.0309b07: 檢覆三業門＊第七
T2103_.52.0309b08: 剋責之情猶昧。審的之旨未彰。故以事檢
T2103_.52.0309b09: 心。校所修習。既知不及彌増悚恧。何謂檢校。
T2103_.52.0309b10: 檢我此身。從旦至中。從中至暮。從暮至夜。從
T2103_.52.0309b11: 夜至曉。乃至一時一剋一念一頃
T2103_.52.0309b12: 有幾心幾行幾善幾惡
T2103_.52.0309b13: 幾心欲摧滅煩惱
T2103_.52.0309b14: 幾心欲降伏魔怨幾心念三寶四諦
T2103_.52.0309b15: 幾心念苦空無常幾心念報父母恩慈
T2103_.52.0309b16: 幾心願代衆生受苦幾心發念菩薩道業
T2103_.52.0309b17: 幾心欲布施持戒幾心欲忍辱精進
T2103_.52.0309b18: 幾心欲禪寂顯慧幾心欲慈濟五道
T2103_.52.0309b19: 幾心欲勸勵行所難行
T2103_.52.0309b20: 幾心欲超求辨所難＊辨
T2103_.52.0309b21: 幾心欲忍苦建立佛法
T2103_.52.0309b22: 幾心欲作佛化度群生
T2103_.52.0309b23: 上已檢心。次復檢口如上時刻
T2103_.52.0309b24: 從旦已來。已得演説幾句深義
T2103_.52.0309b25: 已得披讀幾卷經典
T2103_.52.0309b26: 已得理誦幾許文字
T2103_.52.0309b27: 已得幾過歎佛功徳
T2103_.52.0309b28: 已得幾過稱菩薩行
T2103_.52.0309b29: 已得幾過稱讃隨喜
T2103_.52.0309c01: 已得幾過迴向發願
T2103_.52.0309c02: 次復檢身如上時刻
T2103_.52.0309c03: 已得幾過屈身禮佛幾拜
T2103_.52.0309c04: 已得幾過屈身禮法禮僧
T2103_.52.0309c05: 已得幾過執勞掃塔塗地
T2103_.52.0309c06: 已得幾過燒香散華然燈
T2103_.52.0309c07: 已得幾過拂除塵垢正列供具
T2103_.52.0309c08: 已得幾過懸幡表刹合掌供養
T2103_.52.0309c09: 已得幾過遶佛恭敬幾十百匝
T2103_.52.0309c10: 如是檢察。會理甚少違道極多。白淨之業裁
T2103_.52.0309c11: 不足言。煩惱重障森然滿目。闇礙轉積解脱
T2103_.52.0309c12: 何由。如上檢察自救無功。何有時閑議人善
T2103_.52.0309c13: 惡。故須三業自相訓責。知我所作幾善幾惡｣
T2103_.52.0309c14: 檢校行業門頌
T2103_.52.0309c15: 渾風緬沒。旅俗膠加。競文内疚。誰靦心瑕。
T2103_.52.0309c16: 再惟情反。三省身華。貴危窮濫。貧懾豪奢。邅
T2103_.52.0309c17: 迴六蔽紛綸七邪。不圖厥始。逸馬難罝
| T2103_.52.0309c18: | 訶詰四大門＊第八 | 四大謂地 水火風也 |
T2103_.52.0309c20: 怠。是故訶詰令其覺悟。夫三界遐曠六導繁
T2103_.52.0309c21: 滋。莫不依因四大相資成體。聚則爲身散則
T2103_.52.0309c22: 歸空。然風火性殊地水質異。各稱其分皆欲
T2103_.52.0309c23: 求適。求適非一。所以乖忤易動。故一大不調
T2103_.52.0309c24: 四大倶疾。乍増乍損痾疹續生。風輕而地重。
T2103_.52.0309c25: 水冷而火熱。互相煎惱。無時得安。經喩四蛇。
T2103_.52.0309c26: 信哉可患。又此四大無慚無恥無恩無義。我
T2103_.52.0309c27: 今恐其不安。所以資給所須。然彼四大初無
T2103_.52.0309c28: 愧感。何以知之。至如悲風霜殞嚴冬雪零。便
T2103_.52.0309c29: 須綿絋衣裘臥褥温室。若季夏鬱蒸歊赫炎
T2103_.52.0310a01: 烈。復須輕絺廣室風扇牙簟。春秋改節氣候
T2103_.52.0310a02: 清爽。復須輕軟服御。乃至食則甘肥珍肴充
T2103_.52.0310a03: 滿。飮則瓜果温漿冷水隨時資給。安苦求樂。
T2103_.52.0310a04: 此皆四大所須。而我供贍未曾拒逆。而此四
T2103_.52.0310a05: 大求索無慚。不知有無。有則充給不厭。無則
T2103_.52.0310a06: 恐迫令得。如飢須食不可暫闕。脱致乖違内
T2103_.52.0310a07: 愁外戰増發火大。不知我艱辛。不恕我空乏。
T2103_.52.0310a08: 惟欲貪求無有休息。是名無慚。云何無恥。汝
T2103_.52.0310a09: 之所須無窮。我隨給汝不少。雅然當受初無
T2103_.52.0310a10: 愧容。我既役智盡謀以相資贍。而汝初無矜
T2103_.52.0310a11: 念於我。於少日中不須衣食。云何無恩。今既
T2103_.52.0310a12: 得我如此供給。未甞爲我造作善事。獲我衣
T2103_.52.0310a13: 食飽暖怡懌。反更思念作一切惡。少時禪誦
T2103_.52.0310a14: 禮拜即生懈怠。云何無義。此四大身。不可期
T2103_.52.0310a15: 懷。不可委信。我今爲汝種種供須。反復横
T2103_.52.0310a16: 起種種愛著。驅逼於我行殺盜婬。我既愚癡
T2103_.52.0310a17: 不能制革。還相隨順生諸疾病。或遭王法牢
T2103_.52.0310a18: 獄鞭杖。爲汝所招。我既嬰苦。汝亦無利。猶
T2103_.52.0310a19: 復不知。更求更索。後今日去。不復隨汝流轉
T2103_.52.0310a20: 老病生死大海。汝當隨我行道。作諸善業。方
T2103_.52.0310a21: 可給汝隨分衣食。趣得支身以除飢渇。汝當
T2103_.52.0310a22: 善自驅策。令我早得五分法身。常化遊行自
T2103_.52.0310a23: 在無礙
T2103_.52.0310a24: 呵詰四大門頌
T2103_.52.0310a25: 迅矣百齡。綿茲六入。出沒昏疑。興居愛習。矻
T2103_.52.0310a26: 矻予求。營營爾給。匪徳日歸。惟殃斯集。貪人
T2103_.52.0310a27: 敗類。無厭自及。昭迴不希。玄墟何泣
T2103_.52.0310a28: 出家順善門＊第九
T2103_.52.0310a29: 上已檢校所行。知乖道實遠。剋責自咎則進
T2103_.52.0310b01: 趣有途。前雖道俗總論混知其過。然在家罪
T2103_.52.0310b02: 重出家罪輕。但出家之人。行業階差生熟難
T2103_.52.0310b03: 辨。然阡陌而觀。亦粗見其迹。今出家者未登
T2103_.52.0310b04: 聖境。而期望之人恒引聖責凡。良由大教勝
T2103_.52.0310b05: 遠。尊之者責重。法律精微。信之者望深。何
T2103_.52.0310b06: 以知然。今欲見雅形妙相之體。當覩儀容端
T2103_.52.0310b07: 麗之人。欲觀仁義盛徳之風。當尋有禮有義
T2103_.52.0310b08: 之行。何常見衆多之口競。譏棄諸外道。正以
T2103_.52.0310b09: 不足及言。所以息譏。在於衆僧動爲論端。
T2103_.52.0310b10: 實由我法清勝嫉之者多。我法高遠毀之者
T2103_.52.0310b11: 衆。書云。城高則衝生。道尊則魔盛。今乍聞詰
T2103_.52.0310b12: 誚之言乃足驚怪。就理而尋非無義而發。試
T2103_.52.0310b13: 爲檢其所修比其所習。福之深淺罪之厚薄。
T2103_.52.0310b14: 可加意察之。夫父母是孝戀難遣。而能辭親。
T2103_.52.0310b15: 妻子是恩染難奪。而能割愛
T2103_.52.0310b16: 勢位物情所競。而能棄榮
T2103_.52.0310b17: 飢苦是人所難忍。而能節食
T2103_.52.0310b18: 滋味是人所貪嗜。而甘蔬澁
T2103_.52.0310b19: 翹勤是人所厭怠。而能精苦
T2103_.52.0310b20: 七珍是人所吝惜。而能捨離
T2103_.52.0310b21: 錢帛是人所蓄聚。而能棄散
T2103_.52.0310b22: 奴僮是人所資待。而自給不使
T2103_.52.0310b23: 五色是人所欣覩。而棄之不顧
T2103_.52.0310b24: 八音是人所競聞。而絶之不聽
T2103_.52.0310b25: 飾玩細滑人所保著。而能精麁無礙。安身養
T2103_.52.0310b26: 體人所共同。而能忘形捨命。眠臥是人所不
T2103_.52.0310b27: 免。而晝夜不寢爲業。恣口朋遊人所恒習。而
T2103_.52.0310b28: 處靜自檢
T2103_.52.0310b29: 白衣飮饌不知紀極。而進食如毒
T2103_.52.0310c01: 白衣日夜無所不甘。而己限以晷刻虚腹
T2103_.52.0310c02: 白衣則華屋媲偶而己冡間離著
T2103_.52.0310c03: 又行住坐臥如是法。禮拜圍繞如是法。讀誦
T2103_.52.0310c04: 講説如是法。食飮便利如是法。受供行施如
T2103_.52.0310c05: 是法。修道習行如是法。略説如上無非有法
T2103_.52.0310c06: 數則三千威儀。廣則説不可盡。餘如出家功
T2103_.52.0310c07: 徳經説
T2103_.52.0310c08: 出家生善門頌
T2103_.52.0310c09: 澡身浴徳。晦迹埋名。將安寶地。誰留化城。道
T2103_.52.0310c10: 場曠謐。禪逕閑清。風瓢弗響。震轍徒驚。嘯
T2103_.52.0310c11: 傲焉慮。脱落何營。長捐有結。永嫈無生
T2103_.52.0310c12: 在家從惡門＊第十
T2103_.52.0310c13: 俗士毎言談之次。或問。白衣歸向何法無不
T2103_.52.0310c14: 答云。釋氏純信縱復實心錯背。亦羞言其乖
T2103_.52.0310c15: 咎。所以爾者。寔由大法精勝不欲與善相違
T2103_.52.0310c16: 故也。既言其信。當事與言同。若言事相反者。
T2103_.52.0310c17: 便是矯僞諛諂側佞邪媚。天下所驚嗟。四海
T2103_.52.0310c18: 所駭歎。若欲眞實期於三世者。見沙門之過。
T2103_.52.0310c19: 當知凡劣。形服雖異喜怒何殊。便思其理可
T2103_.52.0310c20: 崇本不在人。何得以鄙吝之行。用廢大道乎。
T2103_.52.0310c21: 且其積習勝業已積。熙連沙喩可不深思。今
T2103_.52.0310c22: 諸士女試自檢察。實自多過
T2103_.52.0310c23: 瞋恚不避尊貴 惡罵無復高卑
T2103_.52.0310c24: 貪求不計毀辱 慳吝不知禮節
T2103_.52.0310c25: 婬欲不擇禽獸 黜退不避親族
T2103_.52.0310c26: 加以憍慢放逸貢高懟恨諍訟邪命詐現異
T2103_.52.0310c27: 相。以利求利惡求多求。無有恭敬不隨教誨。
T2103_.52.0310c28: 身見有見及以無見。未嘗省退以禮自制。一
T2103_.52.0310c29: 何苦哉。惟恐我不勝人。人莫及我。經説起慢。
T2103_.52.0311a01: 此業熾盛燒滅宿世所種善根。又云。爲惡雖
T2103_.52.0311a02: 少後苦無邊。如毒在身終爲重患。諸俗人等
T2103_.52.0311a03: 惟欲營生不知顧死。然生不可保死必奄至。
T2103_.52.0311a04: 尋此危命非朝則。夕俄傾之間凶變。無常。
T2103_.52.0311a05: 如佛爲愚癡富老公説偈
T2103_.52.0311a06: 汲汲憂子財。非我何所有。愚人多預慮。莫知
T2103_.52.0311a07: 當來變
T2103_.52.0311a08: 廣文如彼何得不思。貪求積聚終必散失。身
T2103_.52.0311a09: 死名滅惟業相隨。又觀女人所起患毒。倍於
T2103_.52.0311a10: 男子。經云
T2103_.52.0311a11: 女人甚深惡 難與爲因縁
T2103_.52.0311a12: 恩愛一縛著 牽人入罪門
T2103_.52.0311a13: 女人有何好 但是諸不淨
T2103_.52.0311a14: 何不審諦觀 爲此發狂亂
T2103_.52.0311a15: 郁伽長者經云。在家修道當觀女人生厭離
T2103_.52.0311a16: 想。非常久想。不淨潔想。臭穢惡想。羅刹惡鬼
T2103_.52.0311a17: 恒噉人想。貪色難飽無止足想。惡知識妨淨
T2103_.52.0311a18: 行想。三惡道増憂苦不斷。目面脣口惑人之
T2103_.52.0311a19: 具。人爲所惑。破家滅國殺親害子。衆禍之
T2103_.52.0311a20: 本皆由女色
T2103_.52.0311a21: 在家男女惡門頌
T2103_.52.0311a22: 在磨則燐。玉生雖堅。維居必徙。豈曰能賢。
T2103_.52.0311a23: 氷開春日。蘭敗秋年。教隨類反。習乃情遷。命
T2103_.52.0311a24: 符三漏。生偕十纒。茲焉遂往。憂畏方延◎
T2103_.52.0311a25: ◎沈冥地獄門＊第十一
T2103_.52.0311a26: 萬法雖差功用不一。至於明昧相形。惟善惡
T2103_.52.0311a27: 二途而已。語善則人天勝果差別於目驗。述
T2103_.52.0311a28: 惡則三途劇苦皎然而非虚。而愚惑之夫好
T2103_.52.0311a29: 起疑異。多言人天是妄造地獄非實説。以不
T2103_.52.0311b01: 覩故。便不知推因以測果。由不了故。復不知
T2103_.52.0311b02: 驗果以尋因既因果未分空扇是非。疑途亂
T2103_.52.0311b03: 起明在何日。無論未來其事難了。但以即今
T2103_.52.0311b04: 善惡是驗冥漠非妄。夫有形則影現。有聲則
T2103_.52.0311b05: 響應。未見形存而影滅聲續而響乖。故知善
T2103_.52.0311b06: 惡相資亦復如是。幸各明信無厝疑心。何謂
T2103_.52.0311b07: 地獄。經中廣説。此洲地下八大地獄。最下
T2103_.52.0311b08: 阿鼻。四萬由旬。鐵城四周表裏火徹。銅狗黒
T2103_.52.0311b09: 蛇哮吼嚼咋。甚可怖畏。諸小獄者散在鐵圍
T2103_.52.0311b10: 山間海渚空野衆處。備受寒熱。難可具説。獄
T2103_.52.0311b11: 各有主。牛頭阿傍。其性殘虐無一慈忍。見受
T2103_.52.0311b12: 苦者。惟憂不苦。惟憂不毒。或問獄卒。衆生受
T2103_.52.0311b13: 苦甚可憐愍。而汝無慈常懷毒害。獄卒答曰。
T2103_.52.0311b14: 諸受苦者。由是不孝父母。謗佛法僧。罵辱親
T2103_.52.0311b15: 疏。毀陷一切。破壞和合。瞋恚殺害貪婬欺詐。
T2103_.52.0311b16: 邪命邪求及以邪見。憍慢懈怠放逸怨恨。迷
T2103_.52.0311b17: 沒聲色耽著酒食。犯所受戒不知慚愧。具足
T2103_.52.0311b18: 惡業。來此受苦。受苦既畢恒加諫喩。此是惡
T2103_.52.0311b19: 處今已得脱。勿復重來。然此衆生初無改悔。
T2103_.52.0311b20: 今日得出俄頃復來。勞我形力加毒於彼。今
T2103_.52.0311b21: 觀此輩既不修善。往趣泥洹則是無知。不識
T2103_.52.0311b22: 避苦。所以倍痛害之。何由得出慈忍。又經
T2103_.52.0311b23: 云。有十惡業殺生偸盜。能令衆生墮於地獄
T2103_.52.0311b24: 畜生餓鬼。無量劫數乃得爲人。還受短命貧
T2103_.52.0311b25: 窮等報。又感外報棘刺沙礫水旱少味不如
T2103_.52.0311b26: 意等。且身口意此三發業之始。自作教人見
T2103_.52.0311b27: 作隨喜。此三成業之由。現報生報後報。此三
T2103_.52.0311b28: 感業之所。故論云。三三合九種。從三煩惱生。
T2103_.52.0311b29: 然前九位業通善惡。受三塗報惟在三毒。是
T2103_.52.0311c01: 故行人先須觀破。於此人身可有出理
T2103_.52.0311c02: 地獄門頌
T2103_.52.0311c03: 冥津殊復曉。高聽亦能卑。陰牆雖兩密幽。
T2103_.52.0311c04: 夜有四知。炎山翻烈火。氷澗匝寒澌。羅城振
T2103_.52.0311c05: 雲幕。鋒樹鬱霜枝。茹荼非云苦。集木豈稱危
T2103_.52.0311c06: 求仁曾已得。長歎欲何爲
T2103_.52.0311c07: 出家懷道門＊第十二
T2103_.52.0311c08: 自大聖已還性體未圓。三相所遷四山作固。
T2103_.52.0311c09: 所以如來智周域外。尚假苦切之言。令諸有
T2103_.52.0311c10: 生得入律行。今居在凡愚善惡雜糅。何能免
T2103_.52.0311c11: 點累之愆愛染之失。若聞所説當深歎悼。何
T2103_.52.0311c12: 時免離若斯之過。不得内懷驚疑増其忿憾
T2103_.52.0311c13: 也。然則起忿之來。誠由著我。如經所説。執我
T2103_.52.0311c14: 見者。生死大患第一破戒。且擧一我無人不
T2103_.52.0311c15: 患。自非正聚誰不弊之。出家本意爲滅此惑。
T2103_.52.0311c16: 故諸行者。常須遮制。積功不已漸得出有。迷
T2103_.52.0311c17: 此不修還同無始。徒在僧倫更招苦業。今聞
T2103_.52.0311c18: 出家之美。不得便言無惡。又聞俗人之惡。不
T2103_.52.0311c19: 可便言無善。故通述之宜各警策。夫出家者
T2103_.52.0311c20: 猶信。故入道也。當去愛著順佛語。則出世之
T2103_.52.0311c21: 行成也。若於行有虧。則非謂之信也。内既無
T2103_.52.0311c22: 信。則剪落納衣瓶缽等。於身無用。略引數條
T2103_.52.0311c23: 不得自怠
T2103_.52.0311c24: 已去憒鬧得空閑 已離俗愛無攀縁
T2103_.52.0311c25: 已出馳動入寂定 已離染著得無礙
T2103_.52.0311c26: 已捨苦境得無惱 已離妻子無纒縛
T2103_.52.0311c27: 已棄飾好厭華侈 已絶聲色滅貪求
T2103_.52.0311c28: 已斷榮辱去我見 已向八正趣道門
T2103_.52.0311c29: 已披弘誓忍辱鎧 已服解脱涅槃衣
T2103_.52.0312a01: 已望畢竟空寂舍 已登慈悲憙捨堂
T2103_.52.0312a02: 已見迴向之大利 已聽多聞自覺音
T2103_.52.0312a03: 佛見出家之大利
T2103_.52.0312a04: 如此。所以勸奬誡厲修學。故經云。蓋聞沙
T2103_.52.0312a05: 門之爲道也。捨家妻子捐棄愛慾斷絶六情
T2103_.52.0312a06: 守戒無爲。其清淨一心者則萬邪滅矣。一心
T2103_.52.0312a07: 之道者。聲色不能汚。榮位不能動。免離憂苦
T2103_.52.0312a08: 存亡自在。塊然獨立捨五
T2103_.52.0312a09: 縛二障法二種垢二雨雹二癰瘡二燒法二種
T2103_.52.0312a10: 病。四破戒者。一謂三業不淨。二謂聞空怖畏。
T2103_.52.0312a11: 三謂不爲泥洹。四謂貪著我見。又如經説。菩
T2103_.52.0312a12: 薩修行先除四失。謂捨欺誑。重報恩。決嫌疑。
T2103_.52.0312a13: 滅諂心。如是備行諸度妙行。清淨廣大安住
T2103_.52.0312a14: 寂靜
T2103_.52.0312a15: 出家懷惡門頌
T2103_.52.0312a16: 韞石諒非眞。飾瓶信爲假。竊服皋門上。濫吹
T2103_.52.0312a17: 緇軒下。鳳祀徒驚心。騶文終好野。實相豈
T2103_.52.0312a18: 或照。浮榮未能捨。迹殊冠冕客。事襲驅馳者。
T2103_.52.0312a19: 已矣歇鄭聲。無然亂周雅
T2103_.52.0312a20: 在家懷善門第十三
T2103_.52.0312a21: 前已聞其惡深自鄙悼。今顯其善悦以進道。
T2103_.52.0312a22: 何以知之。自非貪欲情厚。染愛性深。富貴意
T2103_.52.0312a23: 重。勢利心濃者。則不容安處累縛黒闇所纒
T2103_.52.0312a24: 故知在家者衆患之本矣。故使室家妻子宗
T2103_.52.0312a25: 親眷屬。周旋來往朋友遊處奉上接下。皆須
T2103_.52.0312a26: 將意。意不獨往。其應筐篚。筐篚之用非求
T2103_.52.0312a27: 不至。既馳求事廣財念無窮。惟念多蓄不顧
T2103_.52.0312a28: 無常。擁積腐壞靡知分散。是爲欲不慳貪。便
T2103_.52.0312a29: 不能得。既眷屬纒繞百心不同。不加鞭罰則
T2103_.52.0312b01: 爲惡者衆。雖曰止惡要由
T2103_.52.0312b02: 瞋起。是爲欲不瞋恚。亦不能得。爲此資生校
T2103_.52.0312b03: 計馳求萬方。以利縈心不知患害。水火盜賊
T2103_.52.0312b04: 艱苦備經。或夭身命殘殺無辜。宴集歡樂非
T2103_.52.0312b05: 此不濟。起貪癡心謂我加爾。飮噉之後暢快
T2103_.52.0312b06: 莫思。是爲欲不起癡。而不能得。當知白衣
T2103_.52.0312b07: 與善相違。故曰。所作之事與地獄對門。又云｣
T2103_.52.0312b08: 居處如牢獄。妻子如枷鎖。財物如重擔。親戚
T2103_.52.0312b09: 如怨家
T2103_.52.0312b10: 而今在窮苦之地。繋縛憂厄艱辛纒累。備諸
T2103_.52.0312b11: 苦惱。不親三寶不近正法。窮迷闇障劇苦之
T2103_.52.0312b12: 内。而能一日一夜守持清禁。六時行道兼修
T2103_.52.0312b13: 六齋。年三長齋。或持一戒二戒三戒乃至五
T2103_.52.0312b14: 戒八戒十戒。菜蔬節味檢身口意。又率妻子
T2103_.52.0312b15: 内外眷屬。迴向崇善建菩提因。或撤父母之
T2103_.52.0312b16: 供妻子之分。財貨衣服甘珍肴果。窮其所有
T2103_.52.0312b17: 敬供精潔。合室營奉晨昏翹注。或爲疾患危
T2103_.52.0312b18: 急縣官牢獄。或親親崩亡祈福魂路。或生善
T2103_.52.0312b19: 滅罪始發信心。崇仰沙門在聖無別。由其隨
T2103_.52.0312b20: 順佛正教故。所以順佛語故出離生死。若違
T2103_.52.0312b21: 佛語必墮惡道。是故常應堅發正願。願受化
T2103_.52.0312b22: 生自在。飛行一切佛刹。隨所感見應接群生。
T2103_.52.0312b23: 學佛威儀。入如來室。著如來衣。坐如來座。巧
T2103_.52.0312b24: 便大慧開悟解脱。於諸法中究竟無障。盡虚
T2103_.52.0312b25: 空際大誓莊嚴
T2103_.52.0312b26: 在家勸善門頌
T2103_.52.0312b27: 處塵貴不染。被褐重懷珠。美玉耀幽石。曾蘭
T2103_.52.0312b28: 挺叢芻。四氏不爲侶。三界豈能渝。諒茲親愛
T2103_.52.0312b29: 染。寧以財利拘。煩流捨智寶。榛路坦夷途。萬
T2103_.52.0312c01: 物竟何匹。烈火樹紅芙
T2103_.52.0312c02: 三界内苦門＊第十四
T2103_.52.0312c03: 夫三界牢獄四圍輪轉。在家出家未斷我倒。
T2103_.52.0312c04: 無得免者。既爲生死所纒。身心勞累遷變無
T2103_.52.0312c05: 窮。無非是苦。故經云。三界皆苦何可樂者而
T2103_.52.0312c06: 衆生常惑謂言。世間是常是樂。出世樂因無
T2103_.52.0312c07: 常是苦。何其沈迷頓此顛倒。纔驗刺身即覺
T2103_.52.0312c08: 苦受。何得云樂。略引數條證知惟苦。若謂飮
T2103_.52.0312c09: 食爲樂者。則應多所餐進身和心悦。何意小
T2103_.52.0312c10: 乖分度便成疹患
T2103_.52.0312c11: 若謂衣服爲樂者。則應春夏一服愛心無厭。
T2103_.52.0312c12: 何意寒暑異服。明不甘樂所以苦本
T2103_.52.0312c13: 若謂室宇爲樂者。何意不常一處。既致馳動。
T2103_.52.0312c14: 明知避苦
T2103_.52.0312c15: 若謂妻子眷屬爲樂者。則應長相歌笑。何意
T2103_.52.0312c16: 俄爾無常悲號。哽噎當知眷屬實是苦本。若
T2103_.52.0312c17: 謂妙色以爲樂者。則應長悦心目永慰形骸。
T2103_.52.0312c18: 何意須臾顏貎變改髮白面黒傷痛少年華美
T2103_.52.0312c19: 之豔。故知此色本自是苦。不是外來
T2103_.52.0312c20: 若謂好聲以爲樂者。則應絲竹繁會觀聽無
T2103_.52.0312c21: 厭。何意小時便致昏倦耳不樂聞。當知是
T2103_.52.0312c22: 苦。若謂酣酒以爲樂者。則應適意遣憂長無
T2103_.52.0312c23: 惱患。何故神昏心悶骨節慘痛。或因此事鞭
T2103_.52.0312c24: 杖鎖繋。喪身夭命破家亡國。受苦無量
T2103_.52.0312c25: 若謂朋遊爲樂者。則應終日遊散不知厭極。
T2103_.52.0312c26: 何意毎一登臨少時便倦。後更相携無復行
T2103_.52.0312c27: 意
T2103_.52.0312c28: 若謂婬劮爲樂者。則應血氣剛強眼明神爽。
T2103_.52.0312c29: 少而不老壯而不變。何意恣情逞欲輒有疲
T2103_.52.0313a01: 困。抽腦撤髓頭眩眼亂。心驚氣迫筋骨緩
T2103_.52.0313a02: 縱。口燥脣焦四支振掉。抽拔五藏由此夭
T2103_.52.0313a03: 命。當知婬劮實是苦本
T2103_.52.0313a04: 若謂榮位爲樂者。則應始終不變無恥無辱。
T2103_.52.0313a05: 何意黜陟之間懽悴立至。以上諸條大擧
T2103_.52.0313a06: 而言。然此六塵五情遊心之處。無非是苦。所
T2103_.52.0313a07: 以大聖覺察三界牢獄知苦。不迷解脱生死
T2103_.52.0313a08: 三界内苦門頌
T2103_.52.0313a09: 心怨動紛紜。情怡輒遷互。歡愛一離遠。傷
T2103_.52.0313a10: 憂坐衰暮。連幌結清陰。高臺起風露。腐毒縁
T2103_.52.0313a11: 芳旨。夭伐寔修
T2103_.52.0313a12: 兔。眇眇夜何期。悠悠終肯悟
T2103_.52.0313a13: 出三界外樂門＊第十五
T2103_.52.0313a14: 佛世尊説。三界世間總是苦聚。非惟一苦而
T2103_.52.0313a15: 已。又是無常無我不淨。終歸於空。出世之外。
T2103_.52.0313a16: 則有常樂我淨具八自在。而衆生長迷妄謂
T2103_.52.0313a17: 爲樂。一何可悲。且説一苦隨相有八。何謂八
T2103_.52.0313a18: 苦。所謂生苦老苦病苦死苦愛別離苦冤憎
T2103_.52.0313a19: 會苦求不得苦五盛陰苦。於一苦中更有諸
T2103_.52.0313a20: 苦。故諸行人策厲行道。節身口意翹勤匪
T2103_.52.0313a21: 懈。群小無知謂之爲苦。大聖圓照三逹洞了。
T2103_.52.0313a22: 知此小苦大樂正因。雖有勞頓所期者大。非
T2103_.52.0313a23: 謂爲苦。故引諸行相用簡有心
T2103_.52.0313a24: 若捨身命憐愍衆生。得佛金色身光明洞徹
T2103_.52.0313a25: 行住坐臥震動大千相
T2103_.52.0313a26: 若禮拜父母師長賢聖。得佛頂相高明。若不
T2103_.52.0313a27: 誑衆生讃揚其徳。得佛眉間毫相。若行慈愛
T2103_.52.0313a28: 仁救衆生。得佛紺青螺髮相。若以光燈供養
T2103_.52.0313a29: 施人。得佛頂出日光相。若以慈意視衆生
T2103_.52.0313b01: 者。得佛淨目上下眴相
T2103_.52.0313b02: 若絶滋味十善化人。得佛四十齒齊密相
T2103_.52.0313b03: 若説慈善志意堅強。得佛四牙白淨相。若絶
T2103_.52.0313b04: 口四過。得佛方頬車廣長舌相。若行施平等。
T2103_.52.0313b05: 得佛果時七處合滿相。若忍苦行決定無亂。
T2103_.52.0313b06: 得佛師子臆相。若行正淨醫藥救人。得佛身
T2103_.52.0313b07: 方正相。若行慈仁不杖衆生。得佛修臂指長
T2103_.52.0313b08: 相。若視地行不踐蟲命。得佛行不蹈地相。若
T2103_.52.0313b09: 手扶接有苦衆生。得佛手内外握相。若行四
T2103_.52.0313b10: 攝攝取衆生。得佛手足網相。若以淨心供養
T2103_.52.0313b11: 善人。得佛手足輪千輻理相
T2103_.52.0313b12: 若施衣服隱過蔽惡。得佛馬陰藏相。若説除
T2103_.52.0313b13: 患死法得佛鹿膞腸相
T2103_.52.0313b14: 若善莊嚴不解衆生＊支節。得佛鉤鎖骨相
T2103_.52.0313b15: 若柔和順塔右遶從人。得佛右旋毛相。若平
T2103_.52.0313b16: 治道去棘刺。得佛一孔一毛相。若不服華綺
T2103_.52.0313b17: 沐浴於人。得佛皮膚細軟相
T2103_.52.0313b18: 若掃塔除穢。得佛身不受塵相
T2103_.52.0313b19: 若修萬行常願具足。得佛胸萬字相。若捨國
T2103_.52.0313b20: 城妻子。得佛淨土眷屬賢聖相。若自節食上
T2103_.52.0313b21: 味施人。得佛上味相
T2103_.52.0313b22: 若常讀誦不惡口加人。得佛總持口香氣相
T2103_.52.0313b23: 若説法引接衆生。得佛面無飢渇滿口光辯
T2103_.52.0313b24: 才相
T2103_.52.0313b25: 若持戒無缺。得佛法身圓滿相
T2103_.52.0313b26: 若在山間頭陀苦行。得佛塵累都盡相。若捨
T2103_.52.0313b27: 華堂幽林禪思。衆生謂苦不能行之。菩薩志
T2103_.52.0313b28: 意堅強所期者大。不以爲苦。故得自然宮殿
T2103_.52.0313b29: 七寶房舍早得成佛。衆生猶自流轉生死海
T2103_.52.0313c01: 中。豈非爲顛倒惑纒之所致也。故當勤加精
T2103_.52.0313c02: 進修行此行。便出三界
T2103_.52.0313c03: 三界外樂門頌
T2103_.52.0313c04: 端襟測煩海。矯歩寫埃氛。三受猶絶雨。八苦
T2103_.52.0313c05: 若浮雲。輸心仰圓極。罄質委方墳。朝遊淨國
T2103_.52.0313c06: 侶。暮集靈山群。燈祇開遠照。香寓𪋁嘉薫。
T2103_.52.0313c07: 俛首睇人俗。信矣靜爲君
T2103_.52.0313c08: 斷絶疑惑門＊第十六
T2103_.52.0313c09: 夫因果惑應影響相生。必然之道理無差舛。
T2103_.52.0313c10: 而衆生業行不純善惡迭用。以不純故報有
T2103_.52.0313c11: 精麁。或貴或賤或美或惡。其事迹匪一。不了
T2103_.52.0313c12: 本行故致疑惑。何者。如精進奉戒。應得長生
T2103_.52.0313c13: 子孫熾盛親族榮顯。而見身命夭促門族衰
T2103_.52.0313c14: 殄。屠害之人應嬰促壽眷屬殘滅。而反延年
T2103_.52.0313c15: 壽考宗強援廣。清廉之行應招富足。而見貧
T2103_.52.0313c16: 苦貪盜之人應見困窘而覩豐饒。此乃縁其
T2103_.52.0313c17: 福故現世輕受。如金剛般若云。由持經故爲
T2103_.52.0313c18: 人輕賤。是人先世罪業應墮惡道。以今輕賤
T2103_.52.0313c19: 故先世罪滅。所以致有此疑者。由其無明惑
T2103_.52.0313c20: 故妄起顛倒。不能解了三世業相。今略出數
T2103_.52.0313c21: 條。世人惑事用以懲誡。庶有識者識以除疑
T2103_.52.0313c22: 智人以生爲苦。所以不忍愚夫貪生以生爲
T2103_.52.0313c23: 樂。是一惑也
T2103_.52.0313c24: 智人以不生則不死。故云涅槃寂滅之樂。而
T2103_.52.0313c25: 愚夫惡死不知遠死之方。是二惑也
T2103_.52.0313c26: 智人以居家爲苦。譬之牢獄。書云割情在於
T2103_.52.0313c27: 驕奢。而愚夫染著以爲榮樂。是三惑也
T2103_.52.0313c28: 智人知妻子之累。故比之枷鎖。書云。割情在
T2103_.52.0313c29: 於所愛。而愚夫以恩愛爲歡欣。是四惑也
T2103_.52.0314a01: 智人以眷屬是繋縛之本。放之如讐。而愚夫
T2103_.52.0314a02: 繼戀以爲勝適。是五惑也
T2103_.52.0314a03: 智人榮利是自滅之詮。書云。割情在於速
T2103_.52.0314a04: 逹。而愚夫不計讒害取貴。是六惑也
T2103_.52.0314a05: 智人以色聲香味爲苦本。書云。割情在於嗜
T2103_.52.0314a06: 欲。而愚夫爲之沈溺迷醉。且列如前不容致
T2103_.52.0314a07: 惑
T2103_.52.0314a08: 是以智人當勤自勉。生老病死不離其身。勿
T2103_.52.0314a09: 生疑惑一生空過。今更出之以顯疑相
T2103_.52.0314a10: 見布施者疾患早亡便起疑心慳吝。見持戒
T2103_.52.0314a11: 人過中不食。致患懷疑自養。見忍辱人檢心
T2103_.52.0314a12: 攝形。致患懷惱勸令開意。見誦經人。旦夕縁
T2103_.52.0314a13: 理致患勸息
T2103_.52.0314a14: 見菜
T2103_.52.0314a15: 見坐禪者。致患勸臥。聞語引進便稱本情。懈
T2103_.52.0314a16: 怠自恣隨順流俗。曾不思量朝聞夕死如救
T2103_.52.0314a17: 頭然。何有情懶更習常俗。以死自誓。方曰
T2103_.52.0314a18: 有志
T2103_.52.0314a19: 斷疑惑門頌
T2103_.52.0314a20: 生塗非一理。識緒固饒津。徒駭東陵富。空嗟
T2103_.52.0314a21: 北郭貧。國生曾已戾。顏氏信爲仁。逢尤昭往
T2103_.52.0314a22: 業。習善會茲身。勤憂永夷泰。晏安終苦辛。令
T2103_.52.0314a23: 名且云重。豈若樹良因
T2103_.52.0314a24: 十種慚愧門＊第十七
T2103_.52.0314a25: 既已同知在家男女之惡。又見出家僧尼瑕
T2103_.52.0314a26: 累。又聞疑惑顛倒之門。退自思省實可慚愧。
T2103_.52.0314a27: 經云。慚愧得具足能滅闇障。故又云。獸如鐵
T2103_.52.0314a28: 鉤。能制人非法。若無慚愧。與諸禽獸無相異
T2103_.52.0314a29: 也。涅槃云。有二白法能救衆生。一慚二愧。
T2103_.52.0314b01: 慚者自不作惡。愧者不教他作。慚者内自羞
T2103_.52.0314b02: 恥。愧者發露向人。有慚愧故。則能恭敬父母
T2103_.52.0314b03: 師長。懷慚愧故。罪則除滅。顯相如此。各須
T2103_.52.0314b04: 慚愧順清白法。事乃無量。略擧十條以爲綱
T2103_.52.0314b05: 要
T2103_.52.0314b06: 第一慚愧諸佛。如來往昔欲令我等離苦獲
T2103_.52.0314b07: 安。所以發心行菩提道。忍苦受辱今成法
T2103_.52.0314b08: 身。常以正法爲我解説。而我不能如説修行｣
T2103_.52.0314b09: 第二慚愧父母。哀哀父母生我劬勞。長養教
T2103_.52.0314b10: 詔常懷憂惕。既爲人子不順誨約。反學兇強
T2103_.52.0314b11: 凌蔑貴賤。既乖諍子上失令名。深爲可愧
T2103_.52.0314b12: 第三慚愧諸子。然彼實能晨昏定省。色養無
T2103_.52.0314b13: 虧。而終貧煎無物賑給。故使諸子無由得立。
T2103_.52.0314b14: 又闕教導使子愚昏。實爲可愧
T2103_.52.0314b15: 第四慚愧師僧。然我父母生育訓誨。不能使
T2103_.52.0314b16: 我出生死海。今此師僧教我出家受増上戒。
T2103_.52.0314b17: 懷羅漢胎得羅漢果。而我違犯。深爲可愧
T2103_.52.0314b18: 第五慚愧弟子。既能晨夕依教策修。而反固
T2103_.52.0314b19: 遮有違聖説。致使道業寸尺無功。一生空過
T2103_.52.0314b20: 無法制奉。顧斯負累亦可深愧
T2103_.52.0314b21: 第六慚愧帝王。恒以十善化導天下。故國安
T2103_.52.0314b22: 寧五穀豐熟。所以百姓安家復業。出家之人
T2103_.52.0314b23: 泰然安樂任其禪誦。而今懈惰。深是可恥
T2103_.52.0314b24: 第七慚愧檀越。出家所懷解脱爲本。形骸資
T2103_.52.0314b25: 待衣食爲先。所以諸俗爲道興福。供給資縁
T2103_.52.0314b26: 故隆正業。而或不全失於敬重。亦可深愧
T2103_.52.0314b27: 第八慚愧良友。知識化導見佛因縁。令具梵
T2103_.52.0314b28: 行大經昌示。而我聞諫反以爲讐。背逆三歸
T2103_.52.0314b29: 禮向神俗。迷著善導故違正誨。深可爲愧
T2103_.52.0314c01: 第九慚愧所化諸人。由我無徳久不種縁。致
T2103_.52.0314c02: 使開悟莫能津濟。故令聽者徒枉功夫。縱聞
T2103_.52.0314c03: 雜善不獲純淨内心自疚。深可慚愧
T2103_.52.0314c04: 第十慚愧天龍神鬼護法冥祇。我本發心誓
T2103_.52.0314c05: 度一切。故諸天龍擁護無惱。而我
T2103_.52.0314c06: 不恒。惟知負恩但増慚愧
T2103_.52.0314c07: 慚愧門頌
T2103_.52.0314c08: 神膏施惟重。玄酒恩未隆。明璣隋水上。潤
T2103_.52.0314c09: 玉藍田中。禀天性所極。資敬道攸崇。羽毛共
T2103_.52.0314c10: 以勢。輪軌相爲通。報徳愴前雅。酬言愛餘風。
T2103_.52.0314c11: 遵途毎多舛。顧省能無忡
T2103_.52.0314c12: 極大慚愧門＊第十八
T2103_.52.0314c13: 慚愧之義以不及爲本。若於正行悉能遵奉。
T2103_.52.0314c14: 則無假慚愧。書云。内省不疚。何憂何懼。又
T2103_.52.0314c15: 曰。心苟無瑕。何恤無家。今既理妙難精觸向
T2103_.52.0314c16: 乖背。一念之間造過無量。過無量故慚愧亦
T2103_.52.0314c17: 應無量。前已略擧大致。其中支派不可縷
T2103_.52.0314c18: 悉。更立此門。使尋文求旨知理無不攝也。夫
T2103_.52.0314c19: 衆生以我見故不能推美於物。引惡在己。而
T2103_.52.0314c20: 於萬善不能修習。見人勝行意欲＊凌之。無慚
T2103_.52.0314c21: 之甚何得不見。今列位顯之。庶可斂迹
T2103_.52.0314c22: 若見直心行慚愧人。我不能行願彼不作
T2103_.52.0314c23: 見行布施持戒人開解脱門。願其早止。見行
T2103_.52.0314c24: 忍辱精進人自不能行。願早退沒。見多聞修
T2103_.52.0314c25: 定者。自不能行不欲使作。見行慈悲喜捨者。
T2103_.52.0314c26: 不能賛勉欲其不行。見菜蔬一食者。自不行
T2103_.52.0314c27: 故勸令退敗。見行伏心人應慚愧法。乃勸不
T2103_.52.0314c28: 行乖八正道
T2103_.52.0314c29: 見學問誦經人。自無此行不使彼作。見圍遶
T2103_.52.0315a01: 禮拜者。自懶惰故嫉令不行。見有唱導梵音
T2103_.52.0315a02: 者。自不及彼願不爲之
T2103_.52.0315a03: 見經行頭陀者。既不能行反謗毀滅。今據叔
T2103_.52.0315a04: 世。説法開化以此爲高
T2103_.52.0315a05: 義當生信滅罪祈福弘道。而今登無畏座。開
T2103_.52.0315a06: 廣笑謔之端。飾詞自麗之美。高言興色誹誚
T2103_.52.0315a07: 往還。儀容傲佷初無謙遜。永不退省我解未
T2103_.52.0315a08: 深。惟詰諮者尋經有謬。故經云。若爲利養名
T2103_.52.0315a09: 譽我心愛黨而説法者。是名非法説。若利於
T2103_.52.0315a10: 彼。増信心故。滅煩惱故。起淨業故。知慚知愧
T2103_.52.0315a11: 開八正路。是名善説。如過去世。有苦岸比丘。
T2103_.52.0315a12: 説有衆生我人壽命。違於佛語。命終入阿鼻
T2103_.52.0315a13: 地獄。仰臥伏臥左右脇臥。各九百萬億歳。爾
T2103_.52.0315a14: 後更歴諸餘地獄。自外徒黨受苦難言。故知
T2103_.52.0315a15: 不依佛教毀謗正法。其罪實重。當知法師實
T2103_.52.0315a16: 亦爲難。其善則致福無量。其惡則獲罪亦重。
T2103_.52.0315a17: 是故法師應須極大慚愧。然居在世間。養生
T2103_.52.0315a18: 之急在於衣食。由此衣食勞亂極深。所須繒
T2103_.52.0315a19: 絋皮革。無不損生殘命著他皮肉。還養肉身。
T2103_.52.0315a20: 乃至食噉一粒之食。非用功夫無由入口。推
T2103_.52.0315a21: 度前功商量我腹。上入下出常流不止。而於
T2103_.52.0315a22: 其中。選擇精肥。進納軟滑。貪嗜美味。無羞
T2103_.52.0315a23: 無恥。須臾變改臭不可近。將行將坐如厠不
T2103_.52.0315a24: 殊。何有智者。於食生貪。若生貪者大須慚愧。
T2103_.52.0315a25: 與彼畜獸復何取別
T2103_.52.0315a26: 極大慚愧門頌
T2103_.52.0315a27: 冬狐理豐毳。春蠶緒輕絲。形骸翻爲阻。心識
T2103_.52.0315a28: 還自欺。手容羈草日。平生少年時。驅車追
T2103_.52.0315a29: 侠客。酌酒弄妖姫。但念目前好。安知身後悲。
T2103_.52.0315b01: 惕然一以愧。永與情愛辭
T2103_.52.0315b02: 善友勸奬門＊第十九
T2103_.52.0315b03: 夫能了除疑惑。内發慚愧勸奬之功。善知識
T2103_.52.0315b04: 也。今欲修習萬行。非善知識無由進道。經云。
T2103_.52.0315b05: 如栴檀葉在伊羅林。其葉則臭。伊羅臭葉在
T2103_.52.0315b06: 栴檀林。其葉則香。書云。與善人居。如入蘭芷
T2103_.52.0315b07: 之室。久而偕芳。與惡人居。如在鮑魚之肆。與
T2103_.52.0315b08: 之倶臭。又云。近墨必緇。近朱必赤。故知善
T2103_.52.0315b09: 友能作佛事。是大因縁是全梵行。善知識者
T2103_.52.0315b10: 今能將我得升淨土。惡知識者今能陷我墜
T2103_.52.0315b11: 於地獄。當知善恩不可酬報。夫善惡之理皎
T2103_.52.0315b12: 然明白。但以任情適道則進趣之理遲。善友
T2103_.52.0315b13: 勸奬便勇猛之心疾。經有奬課之文。書有勸
T2103_.52.0315b14: 學之説。當知要行實由勸成。故經云。菩薩自
T2103_.52.0315b15: 身布施。亦勸他人令行布施。自行持戒忍辱
T2103_.52.0315b16: 精進一心智慧。亦勸他人令行此事。然則勝
T2103_.52.0315b17: 美之事欣樂羨仰。物之恒情。今若徒有願樂
T2103_.52.0315b18: 之心。不行願樂之事。未見其果。猶若絶糧思
T2103_.52.0315b19: 味。其於飢渇終無濟益。故略引數條盛行要
T2103_.52.0315b20: 事。以相警誡。今有財富室温家給人足不勞
T2103_.52.0315b21: 營覓自然而至。復有貧苦飢弊形骸勞悴。終
T2103_.52.0315b22: 日願於富饒。而富饒未嘗暫有。以此苦故勸
T2103_.52.0315b23: 其布施力厲修福
T2103_.52.0315b24: 若有衣裘服翫鮮華充備。又有尺布不全垢
T2103_.52.0315b25: 膩臭雜。是以勸奬令施衣服及以室宇。若見
T2103_.52.0315b26: 甘味珍羞連几重案。又有藜藿不充困於水
T2103_.52.0315b27: 菜。所以勸奬令施飮食
T2103_.52.0315b28: 若見榮位通顯。乘肥衣輕適意自在。復有卑
T2103_.52.0315b29: 陋猥賤人不齒録。塗炭溝渠坐臥糞穢。此苦
T2103_.52.0315c01: 可厭。勸令修福除滅憍慢奉行謙敬。豈可他
T2103_.52.0315c02: 人常貴我常在賤
T2103_.52.0315c03: 若見形貎端正吐言廣利。又有面状矬陋所
T2103_.52.0315c04: 言險暴。此苦可捨。勸令忍辱
T2103_.52.0315c05: 若見意力強幹少病登勞行道無礙。有人多
T2103_.52.0315c06: 患不安所行莫濟。見有此苦勸施醫藥。令其
T2103_.52.0315c07: 進趣。故法句經云。四時行道得度衆苦。一者
T2103_.52.0315c08: 少年有力勢時。二者有財物時。三者遇三寶
T2103_.52.0315c09: 福田時。四者當計萬物必離散時。常行此四。
T2103_.52.0315c10: 必得道跡。應自督課。不待他勸
T2103_.52.0315c11: 善友勸奬門頌
T2103_.52.0315c12: 蘭室改蓬心。栴崖變伊草。丹青有必渝。絲
T2103_.52.0315c13: 礫豈常皓。曲轅且繩直。詭木遂彫藻。一簣
T2103_.52.0315c14: 或成山。百里倦中道。隆漢乃王臣。大楚信
T2103_.52.0315c15: 無保。勉矣徳不孤。至言匪虚造
T2103_.52.0315c16: 戒法攝生門第二十
T2103_.52.0315c17: 前已勸奬於他。我今自加課勵。凡論課勵
T2103_.52.0315c18: 要。必託境行因。若心志浮蕩。則進趣無寄。然
T2103_.52.0315c19: 託境行因。戒爲其始。可謂入聖之初門。出俗
T2103_.52.0315c20: 之正路。如乖此訓。永處三塗人天長絶。是以
T2103_.52.0315c21: 經云。譬如大地長生萬物。戒亦如是。能生
T2103_.52.0315c22: 衆生人天華果。故經云。若無此戒。諸善功徳
T2103_.52.0315c23: 皆不得生。良以三塗苦報罪障所纒。人天勝
T2103_.52.0315c24: 果堪爲道器。欲感勝果非戒不生。是以聖人
T2103_.52.0315c25: 先明此教。然三歸五品戒法兩科。七衆小學
T2103_.52.0315c26: 要以三歸爲宗。一乘大教必崇三聚爲本。並
T2103_.52.0315c27: 如經律具顯。規猷卓爾憲章行業。明逾鑒鏡。
T2103_.52.0315c28: 今粗擧其大致。用光恒俗。所以發戒之原須
T2103_.52.0315c29: 依三寶者。蓋由佛法僧寶天人所尊。歸依生
T2103_.52.0316a01: 信必能出有。若歸邪神反増苦趣。故經説云。
T2103_.52.0316a02: 歸佛清信士。不歸諸天神。故須先定邪正方
T2103_.52.0316a03: 識逆順。經云。信爲道元功徳之母。智是解脱
T2103_.52.0316a04: 出有之因。誠至言也。若無此信。心志浮虚歸
T2103_.52.0316a05: 戒不得。是以發足立信爲先。何謂三歸。謂佛
T2103_.52.0316a06: 法僧。此三可重故名爲寶。何謂爲佛。自覺覺
T2103_.52.0316a07: 彼無師大智五分法身也。何謂爲法。能軌能
T2103_.52.0316a08: 正滅諦涅槃清淨無相也。何謂爲僧。能和和
T2103_.52.0316a09: 衆無學功徳自他滅處也。何謂爲歸。可憑可
T2103_.52.0316a10: 向也。何謂爲寶。能招利樂正心依仗。近獲人
T2103_.52.0316a11: 天遠登無學。此則三寶區別之門。若論極教。
T2103_.52.0316a12: 理惟一統。照無不周。照周等覺。謂之佛寶體
T2103_.52.0316a13: 無非法。謂之法寶。至徳常和。謂之僧寶。此乃
T2103_.52.0316a14: 體一義三同性三寶。衆生解悟信知佛性。離
T2103_.52.0316a15: 此生死招興利樂。是故一切無不歸憑
T2103_.52.0316a16: 第一翻邪三歸第二五戒三歸
T2103_.52.0316a17: 第三八戒三歸第四十戒
T2103_.52.0316a18: 第五具戒第六十善戒
T2103_.52.0316a19: 第七大菩薩戒
T2103_.52.0316a20: 此之七戒所防過境。近約大千世界之内一
T2103_.52.0316a21: 切六根六大。並是戒境。廣如常説
T2103_.52.0316a22: 戒門頌
T2103_.52.0316a23: 金山嚴寶仞。瓊畹烈瑤荑。牆狐議不窟。簷
T2103_.52.0316a24: 燕豈能栖。淨花莊思序。慧沼盥身倪。六群儻
T2103_.52.0316a25: 未一。七衆固恒齊。端儀有直影。正道無傾
T2103_.52.0316a26: 蹊。維宮超以悟。襄野竟何迷◎
T2103_.52.0316a27: ◎自慶畢故止新門＊第二十一
T2103_.52.0316a28: 從前發心＊以來。知至徳可歸。檢校剋責滅諸
T2103_.52.0316a29: 惡門。疑惑既遣慚愧續修。勸奬兼行戒徳又
T2103_.52.0316b01: 顯。得捨如是之罪障。餐聽若斯之勝法。豈得
T2103_.52.0316b02: 不踊躍歡喜嗟抃自慶者乎
T2103_.52.0316b03: 經云。八難難度。一地獄難。二餓鬼難。三畜生
T2103_.52.0316b04: 難。四邊地難。五長壽天難。六雖得人身盲聾
T2103_.52.0316b05: 喑瘂不能聽受難。七雖得人身六情完具。而
T2103_.52.0316b06: 世智辯聰信邪倒見。不信三寶肆意輕侮。此
T2103_.52.0316b07: 身死已便在三途。隨業沈沒久乃得出。時在
T2103_.52.0316b08: 人道還不正信家生。第八前後佛間不覩正
T2103_.52.0316b09: 法。徒生一世増長邪見。具造衆罪尋爾徒死。
T2103_.52.0316b10: 是故經云。徒生徒死甚可憐愍。奉法行人先
T2103_.52.0316b11: 崇此意。生死大事不可自寛。今略出自慶數
T2103_.52.0316b12: 條繋在心首
T2103_.52.0316b13: 佛言。地獄難免。而今同得免離此苦。一自慶
T2103_.52.0316b14: 也
T2103_.52.0316b15: 佛言。餓鬼難脱。而今同得遠於此苦。二自慶
T2103_.52.0316b16: 也
T2103_.52.0316b17: 佛言。畜生難捨。而今同得不樹此因。三自慶
T2103_.52.0316b18: 也
T2103_.52.0316b19: 佛言。生在邊地不知仁義。今在中國修習禮
T2103_.52.0316b20: 智。四自慶也
T2103_.52.0316b21: 佛言。生長壽天不知植福。福盡命終還墮
T2103_.52.0316b22: 惡道。而今不以世樂自娯迴以供養。五自慶
T2103_.52.0316b23: 也
T2103_.52.0316b24: 佛言。人身難得。一失不返。有過盲龜浮木之
T2103_.52.0316b25: 譬。今得人身。六自慶也
T2103_.52.0316b26: 佛言。六根難具。今無缺損。七自慶也
T2103_.52.0316b27: 佛言。丈夫男身難得。我已得也
T2103_.52.0316b28: 佛言。女人身者須知佛性則是丈夫。我已知
T2103_.52.0316b29: 也。佛言。邪辯難捨。我今歸正法也
T2103_.52.0316c01: 佛言。佛前佛後是爲大難。我今相與慷慨立
T2103_.52.0316c02: 志。既見色像又聞正法。則同鹿野滅惑不殊
T2103_.52.0316c03: 也
T2103_.52.0316c04: 佛言。見佛爲難。我今頂禮佛所説像。功用
T2103_.52.0316c05: 等倫也。佛言。聞法爲難。我今備得聞也
T2103_.52.0316c06: 佛言。出家爲難。我今且隨衆也
T2103_.52.0316c07: 佛言。出家專信倍復爲難。我今一心無敢二
T2103_.52.0316c08: 見。敬法愛法以法爲師。經中偈言
T2103_.52.0316c09: 惟念過去世。供養爲輕微蒙報歴遐劫。餘福
T2103_.52.0316c10: 値天師。淨慧斷生死。癡愛銷無遺。佛恩流無
T2103_.52.0316c11: 窮。是故重自歸
T2103_.52.0316c12: 自慶畢故不造新頌
T2103_.52.0316c13: 春非我春秋非秋。一經長夜毎悠悠。陶形練
T2103_.52.0316c14: 氣任元造。啓蒙夷阻出重幽。榮公三樂非
T2103_.52.0316c15: 爲曠。箕生五福豈能求。靈姿妙境往難集。微
T2103_.52.0316c16: 言至道此云修。年逢生幸曾以慶。盈愆貳過
T2103_.52.0316c17: 儻知憂。畢故斷新別苦海。希賢庶善憑智流
T2103_.52.0316c18: 大忍惡對門＊第二十二
T2103_.52.0316c19: 夫道從苦生。不由樂果。徳憑功建。非情所集。
T2103_.52.0316c20: 故經云。忍辱第一道。於諸衆生心無礙。故以
T2103_.52.0316c21: 其在苦則多礙多惱起不善業。今所以得無
T2103_.52.0316c22: 礙者。良由在礙而修無礙。故礙而不爲礙。既
T2103_.52.0316c23: 於礙而無所礙。豈非忍力之所致乎。經云。娑
T2103_.52.0316c24: 婆世界五濁之刹。五痛五燒具諸惡報。是故
T2103_.52.0316c25: 發大乘者。多來此土。以救苦爲資糧。以拔惱
T2103_.52.0316c26: 爲要行。此土一日修善。勝於他方淨國百千
T2103_.52.0316c27: 萬劫。所以爾者。良由極苦之地心不及善。而
T2103_.52.0316c28: 能於劇苦之中。卓然發意忍苦受辱。豈不奇
T2103_.52.0316c29: 哉。所謂火中生蓮華。此實爲希有。他方淨土
T2103_.52.0317a01: 無修福地。所以不及此土。何者。淨國七財豐
T2103_.52.0317a02: 溢。不假布施攝貧窮也。淨國律儀圓淨。不假
T2103_.52.0317a03: 持戒攝毀禁也。淨國則無辱無忍。穢土無事
T2103_.52.0317a04: 非辱。在辱能忍。勝他方也。淨國精進如救頭
T2103_.52.0317a05: 然。不假翹勤攝懈怠也。淨國之人。入法流水。
T2103_.52.0317a06: 念念修順無出入觀。不假寂定攝亂意也。淨
T2103_.52.0317a07: 國智慧明滿。不假辯才巧説攝愚癡也。又淨
T2103_.52.0317a08: 國之人。非無弘誓。但弘誓之功不及穢土。
T2103_.52.0317a09: 四攝四等例同無用。淨國樂故。則救苦之心
T2103_.52.0317a10: 薄。惡土苦故。則進善之心猛。故經云。行於非
T2103_.52.0317a11: 道通逹佛道也。夫欲發廣大心行菩薩行。自
T2103_.52.0317a12: 非履危渉險備受艱難。蹈熾火歴氷霜。嬰苦
T2103_.52.0317a13: 切甘楚毒。於萬苦中而能忍受者。則道場可
T2103_.52.0317a14: 踐。若無此惱忍何從生藉此煩惱起我諸善。
T2103_.52.0317a15: 所謂塵勞之儔爲如來種。當知忍者。有力大
T2103_.52.0317a16: 人功徳之本。所謂忍痛癢忍思想。忍疾病忍
T2103_.52.0317a17: 飢苦。忍疲勞忍寒暑。忍憂悲忍熱惱。忍惡罵
T2103_.52.0317a18: 無恥辱。忍撾打無恚礙。忍貪欲無愛著。忍憍
T2103_.52.0317a19: 慢無背道。忍所難忍。忍所難行。忍所難作。忍
T2103_.52.0317a20: 所難辦。能行此者。眞可謂大忍辱矣
T2103_.52.0317a21: 大忍門頌
T2103_.52.0317a22: 崑山之下玉抵禽。漢水之陽璧千金。清業神
T2103_.52.0317a23: 居徳非重。潔己愚俗道已深。愛憎喜怒生而
T2103_.52.0317a24: 習。容華芳旨世所欽。鴻才巨力萬夫敵。誰
T2103_.52.0317a25: 肯制此方寸心。逸驥狂兕曠不御。繁羈密
T2103_.52.0317a26: 匣儻能禁。遣情遺事復何想。寂然無待恣
T2103_.52.0317a27: 幽尋
T2103_.52.0317a28: 縁境無礙門＊第二十三
T2103_.52.0317a29: 經云。在俗則謂之爲縛。在道則謂之爲解。解
T2103_.52.0317b01: 即無礙所致。縛即資待所招。今若欲有待於
T2103_.52.0317b02: 無待則有待更煩。無待於無待。則有待自遣。
T2103_.52.0317b03: 有待既遣則無礙之門可入。若志在於資養。
T2103_.52.0317b04: 便覩縛纒更重。但衆生凡類觸向多阻。不資
T2103_.52.0317b05: 於物則自濟無方。資於物者累之重也。生累
T2103_.52.0317b06: 纒繞解脱何由。今既深知其累。累實爲苦。何
T2103_.52.0317b07: 以知之
T2103_.52.0317b08: 今欲陸行。非車輿人馬不動。一累礙也。今欲
T2103_.52.0317b09: 水遊。非舟航不移。二累礙也
T2103_.52.0317b10: 今欲養身。非衣裘屋宅則無所憑託。三累礙
T2103_.52.0317b11: 也
T2103_.52.0317b12: 今欲養命。非粳糧黍粟五味柔軟則無所資
T2103_.52.0317b13: 待。四累礙也
T2103_.52.0317b14: 今欲修集一慧。髣像無向。五累礙也
T2103_.52.0317b15: 今欲求見一佛及一淨土發奇特心。冥漠不
T2103_.52.0317b16: 見。六累礙也
T2103_.52.0317b17: 今欲徹視十方。障礙滿目。七累礙也
T2103_.52.0317b18: 今欲求佛聖智以除障惑。近是衆生心行而
T2103_.52.0317b19: 我不覩。八累礙也
T2103_.52.0317b20: 今欲披文尋義。雖課心力。近在淺言不逹意
T2103_.52.0317b21: 旨。九累礙也
T2103_.52.0317b22: 今欲誦習經典。受已忘漏。十累礙也
T2103_.52.0317b23: 凡此累礙。其事無量。聖人所以無礙。自在
T2103_.52.0317b24: 者。由何而致。實由遠諸塵勞自策爲本。是所
T2103_.52.0317b25: 資待莫不勤役。自辦不假於他。而他爲我用。
T2103_.52.0317b26: 所謂讓而得者。則其理通。求而獲者。則其理
T2103_.52.0317b27: 滯。菩薩不求自利。但欲利益衆生。是以其利
T2103_.52.0317b28: 在己而得無礙。衆生常利我忘彼。所以恒縛
T2103_.52.0317b29: 而無解。聖是可求而得。非是永隔無津。今若
T2103_.52.0317c01: 欲學聖捨凡者。當遵聖人所習。雖其途無量。
T2103_.52.0317c02: 然津濟要趣惟一解脱耳。故經云。若自無縛
T2103_.52.0317c03: 欲解彼縛。斯有是處。今欲學菩薩道。必須棄
T2103_.52.0317c04: 凡夫縛。凡夫縛者惟願得五欲縱意自在。實
T2103_.52.0317c05: 大縛也。菩薩行人棄之不顧
T2103_.52.0317c06: 經云。不得畜養奴婢畜生。當自翹勤出離生
T2103_.52.0317c07: 死。若假於他。他還縛我。無解脱期。今云無奴
T2103_.52.0317c08: 不立無婢不辦。此乃氣力強梁之時。一旦臥
T2103_.52.0317c09: 床百事同棄。自救不暇何憂及人。宜自勉勵
T2103_.52.0317c10: 則解脱之門易可登耳
T2103_.52.0317c11: 無礙門頌
T2103_.52.0317c12: 怳象忽物終不名。龍擧鸞集竟誰辨。絶智
T2103_.52.0317c13: 亡身孰爲礙。韜名戢曜故能顯。匪日匪月
T2103_.52.0317c14: 灼以懸。安飛安翔虚而踐。壁石無間恣出沒。
T2103_.52.0317c15: 水火有性任舒卷。敷教應俗騖泉流。現迹依
T2103_.52.0317c16: 方迅風轉。大哉超世莫與群。希轅慕舜宜自
T2103_.52.0317c17: 勉
T2103_.52.0317c18: 一志努力門第二十四
T2103_.52.0317c19: 從初辨徳極於無礙。善惡二途凡聖苦樂。明
T2103_.52.0317c20: 了審諦。斯言備矣。惟應努力勤而行之。經
T2103_.52.0317c21: 云。感傷世間貪意長流沒於愛欲之海。吾獨
T2103_.52.0317c22: 欲反其源。故自勉而特出。是以世世勤苦。不
T2103_.52.0317c23: 以爲勞。經云。我與阿難。空王佛所共發菩提
T2103_.52.0317c24: 心。我常勤精進。所以速成正覺。又云。得正法
T2103_.52.0317c25: 智已。以無疲厭心爲衆生説。斯可謂努力矣。
T2103_.52.0317c26: 夫衆生流轉三有觸苦相纒。所以情識闇弱慮
T2103_.52.0317c27: 淺多迷。毎一修善怯退皇擾。念念之間百變
T2103_.52.0317c28: 乖舛。自非勸之以努力奬之以剛幹。則勇鋭
T2103_.52.0317c29: 驍果之心不發。經云。衆生與無明怨賊鬥戰。
T2103_.52.0318a01: 亦不異世間勍敵。相御世間則須金鉦壯
T2103_.52.0318a02: 其氣。鼓鍾撃其忿。鬱怫増其怒。決烈成其
T2103_.52.0318a03: 力。不資此發勇不假此振威。何能摧鳴條之
T2103_.52.0318a04: 戰。拉牧野之師乎。今與煩惱共戰。當集無
T2103_.52.0318a05: 漏之智。命無畏之師。控道品之衆。禦六度之
T2103_.52.0318a06: 侶。建道場之幡。撃甘露之鼓。著弘誓鎧冑。被
T2103_.52.0318a07: 忍辱袍甲。握智慧弓刀。執堅固箭楯。精進
T2103_.52.0318a08: 督怠惰。翹勤課不及。發行登歡喜。税駕頓法
T2103_.52.0318a09: 雲。種智斷其勇。方便運其略。於是無明老死
T2103_.52.0318a10: 之賊。協附四魔之軍。影響波旬。困倚天女。
T2103_.52.0318a11: 憑帶鬼神。億千萬衆。擔山吐火雷電四繞。
T2103_.52.0318a12: 欲以闇惑之旅。退金剛之師。由乎菩薩忍調
T2103_.52.0318a13: 無想積徳久善魔怨稽伏。一念努力豁然大
T2103_.52.0318a14: 明。非法王壞正法王勝。此並經中之盛事。若
T2103_.52.0318a15: 不努力何由辨也。如人營家晨起夜寐劬勞
T2103_.52.0318a16: 督課。便自室内盈實飢寒不切。但能努力無
T2103_.52.0318a17: 所不濟。出世妙行事不殊俗。若小努力微復
T2103_.52.0318a18: 加意。三明六通不足爲難。更運方便重課心
T2103_.52.0318a19: 形。信順之忍漸染自至。豈得空捨一生虚
T2103_.52.0318a20: 過。三塗切己力無所施。方復生悔何嗟及矣。
T2103_.52.0318a21: 所以努力一門貫通後者。位心極行惟此而
T2103_.52.0318a22: 已。願幽明聖鑒照覽窮途。故敢發言託文現
T2103_.52.0318a23: 意
T2103_.52.0318a24: 努力門頌
T2103_.52.0318a25: 豫北二山尚有移。河中一州亦可爲。精誠
T2103_.52.0318a26: 必至霜塵下。意氣所感金石離。有子刺掌修
T2103_.52.0318a27: 名立。王生擢髮美譽垂。自來勤心少騫墜。何
T2103_.52.0318a28: 不努力出憂危。勝幡法鼓縈且撃。智師道衆
T2103_.52.0318a29: 紛以馳。有常無我儼既列。無明有縛孰能窺
T2103_.52.0318b01: 禮舍利寶塔門＊第二十五
T2103_.52.0318b02: 大聖詮化隨機感益。譬若一音説法各得其
T2103_.52.0318b03: 解。是故應以現生蒙利者。所以降神母胎誕
T2103_.52.0318b04: 聖王宮
T2103_.52.0318b05: 應以出家蒙利者。所以捨金輪位剃除鬚髮。
T2103_.52.0318b06: 應以相好蒙利者。所以現成正覺坐菩提樹｣
T2103_.52.0318b07: 應以實相蒙利者。所以三轉法輪十二部經｣
T2103_.52.0318b08: 應以滅度蒙利者。所以雙樹潜輝現於涅槃。
T2103_.52.0318b09: 良由衆生障業煩多。是故聖化隨應不一。然
T2103_.52.0318b10: 則現於涅槃者。復是増發悲戀之心。以悲慕
T2103_.52.0318b11: 故善心濃到。凡禮拜像塔皆宜感發悲心
T2103_.52.0318b12: 然思慕。慘切其情追想正法。我不餐仰泣想。
T2103_.52.0318b13: 如來不親音旨。如入祖禰之廟覩靈。若在欷
T2103_.52.0318b14: 歔無顏。如來慇懃令我等具諸苦行。而我違
T2103_.52.0318b15: 背自墮惡道。在於像末未蒙解脱。以苦報故
T2103_.52.0318b16: 憶如來恩。是以今各歸心於此像塔。嗚咽
T2103_.52.0318b17: 涕零慚顏哽慟。至心奉爲至尊皇后皇太子
T2103_.52.0318b18: 七廟聖靈。今日信施龍神八部。廣及一切劇
T2103_.52.0318b19: 苦衆生。敬禮十方三世一切諸刹土中所有
T2103_.52.0318b20: 如來形像靈廟
T2103_.52.0318b21: 敬禮釋迦如來一切現在靈骨舍利。敬禮如
T2103_.52.0318b22: 來現在頂骨舍利
T2103_.52.0318b23: 敬禮如來現在髏蓋舍利
T2103_.52.0318b24: 敬禮如來現在眼精舍利
T2103_.52.0318b25: 敬禮如來現在一切紺髮紅爪舍利
T2103_.52.0318b26: 敬禮如來現在一切指骨舍利
T2103_.52.0318b27: 敬禮如來現在一切牙齒舍利
T2103_.52.0318b28: 敬禮如來現在衣缽水瓶錫杖衆具。敬禮過
T2103_.52.0318b29: 去四佛生地并行坐遺迹
T2103_.52.0318c01: 敬禮如來得道樹寶塔
T2103_.52.0318c02: 敬禮如來轉法輪處寶塔
T2103_.52.0318c03: 敬禮如來般涅槃。處寶塔
T2103_.52.0318c04: 敬禮如來滅後阿育王造八萬四千塔
T2103_.52.0318c05: 敬禮阿育王所造無量諸佛像
T2103_.52.0318c06: 敬禮天上人間海中龍宮一切像塔
T2103_.52.0318c07: 敬禮此國諸州諸瑞聖像
T2103_.52.0318c08: 敬禮此國諸寺諸山無量靈像
T2103_.52.0318c09: 敬禮天上人間海中無量形像
T2103_.52.0318c10: 願一切衆生不在佛前佛後。常見佛生。常見
T2103_.52.0318c11: 佛出家常見佛得道。常見佛涅槃。能建立是
T2103_.52.0318c12: 無量像塔。盡於來際佛事不絶
T2103_.52.0318c13: 禮舍利像塔門頌
T2103_.52.0318c14: 越人鑄金誠有思。魏后莊木亦云悲。中賢小
T2103_.52.0318c15: 節猶可戀。去聖彌遠情彌滋。祇樹蕭條多宿
T2103_.52.0318c16: 楚。王宮寂漠斯遺基。設像居室若有望。開
T2103_.52.0318c17: 儀駐景曖如之。連卿共日獨先後。道悠命舛
T2103_.52.0318c18: 將無時。傾懷結想惻以慕。垂靈寫照拂塵疑
T2103_.52.0318c19: 敬重正法門＊第二十六
T2103_.52.0318c20: 諸法本空寂滅無説。以因縁故現有文字。當
T2103_.52.0318c21: 知文字經典本在破病滅惑爲先。惑既八萬
T2103_.52.0318c22: 四千。故使教門亦有八萬四千法藏。至於病
T2103_.52.0318c23: 銷惑遣。藥亦隨亡。如筏喩者。可以情悉。然
T2103_.52.0318c24: 群生沈網隨言封滯。由此見故教藥常陳。所
T2103_.52.0318c25: 以金簡盈於寶殿。玉軸煥於神宮。辯析空有
T2103_.52.0318c26: 於假實。表發權智於無方。故如來一代四十
T2103_.52.0318c27: 九年。隨縁示教種種説法。及於涅槃但有聲
T2103_.52.0318c28: 教計。隨言説必致淪亡。然以義理談玄。正宗
T2103_.52.0318c29: 無昧。言雖得喪全旨難乖。故立法依用永刊
T2103_.52.0319a01: 定。天魔外道莫敢侵陵。自慧日已沈法雲遐
T2103_.52.0319a02: 布。非夫簡册無由獻功。尊大迦葉法門英俊。
T2103_.52.0319a03: 撃鍾聲告。召集無學千僧。一夏撰結遺言。十
T2103_.52.0319a04: 二義求三藏文攝。多羅葉典其量莫思。蘊積
T2103_.52.0319a05: 西夏將及千載。時運漸染東翻漢朝。
T2103_.52.0319a06: 今年垂六百。雜録正經七千餘卷。詞義明敏
T2103_.52.0319a07: 談味無遺。近則安國利人。遠則超凡證聖。備
T2103_.52.0319a08: 如卷部。智者尋之。至心奉爲
T2103_.52.0319a09: 至尊 皇后 皇太子
T2103_.52.0319a10: 七廟聖靈天龍八部乃至十方一切劇苦衆
T2103_.52.0319a11: 生
T2103_.52.0319a12: 敬禮一切眞如正法藏
T2103_.52.0319a13: 敬禮十方一切諸佛所説法藏
T2103_.52.0319a14: 敬禮賢劫初佛拘樓孫如來天龍宮法藏
T2103_.52.0319a15: 敬禮拘那含牟尼佛天龍宮中法藏
T2103_.52.0319a16: 敬禮迦葉佛天龍宮中一切法藏
T2103_.52.0319a17: 敬禮釋迦如來天龍宮一切法藏
T2103_.52.0319a18: 敬禮西印度黒蜂山寺一切法藏
T2103_.52.0319a19: 敬禮沮渠國大乘十二部法藏
T2103_.52.0319a20: 敬禮北印度石壁八字捨身法藏
T2103_.52.0319a21: 敬禮神州大國一切衆藏經典
T2103_.52.0319a22: 敬禮易州石經朔州恒安石窟經像
T2103_.52.0319a23: 敬禮一切受持三藏諸法師等
T2103_.52.0319a24: 敬禮一切禪師律師讀誦經典諸行人等。願
T2103_.52.0319a25: 一切含靈入如是法門。常能總持。廣説教化。
T2103_.52.0319a26: 通逹無礙
T2103_.52.0319a27: 法門頌
T2103_.52.0319a28: 出不自戸將何由。行不以法欲焉修。之燕入
T2103_.52.0319a29: 楚待駿足。陵河越海寄輕舟。仁言爲利壯已
T2103_.52.0319b01: 博。聖道弘濟邈難求。通明洞燭煥曾景。深凝
T2103_.52.0319b02: 廣潤湛淵流。翼善開賢敷教義。昭蒙啓惑滌
T2103_.52.0319b03: 煩憂。功成弗有名弗居。淡然無執與化遊
T2103_.52.0319b04: 奉養僧田門＊第二十七
T2103_.52.0319b05: 僧稱福田。群道宗尚。斯何故耶。良由發蒙俗
T2103_.52.0319b06: 之幽心。啓正道之遐趣。拯沈淪而將濟於三
T2103_.52.0319b07: 有。御法綱而弘護於萬齡。由是道被天下徳
T2103_.52.0319b08: 光四俗。能生善種。號曰福田。徳響揵槌。又
T2103_.52.0319b09: 稱應供。心乖理義行越法科。則顯乖剃落之
T2103_.52.0319b10: 容。幽受空樹之報。乃與施主爲讐隙。與骨
T2103_.52.0319b11: 肉爲瘡疣。熱血之相可尋。石女之倫不遠。僧
T2103_.52.0319b12: 護佛藏明言不迷。智論大經清範攸屬。固當
T2103_.52.0319b13: 日須三省事必九思。念念策心無時寧舍。方
T2103_.52.0319b14: 可入三乘之一位。預三寶之一員。盛徳可觀
T2103_.52.0319b15: 六道歸衣。而出有高行難擬。七衆相從爲福
T2103_.52.0319b16: 田。豈非形寄域中情超域外者也。流俗纒糺
T2103_.52.0319b17: 封付昏迷。處處生著何能遠出。是以樹立僧
T2103_.52.0319b18: 寶爲俗良田。令興福力得出生死。不徒設也。
T2103_.52.0319b19: 然佛超累表作範區中。爲物受供而實不受。
T2103_.52.0319b20: 法在除惑清淨非情。供養感果自隨生業。僧
T2103_.52.0319b21: 含凡聖形繋往因。縱成無學猶嬰苦報。身謝
T2103_.52.0319b22: 無餘方出諸有。今以形累有縁多須資待。故
T2103_.52.0319b23: 凡施者教多在僧。然供養於僧備有三寶。故
T2103_.52.0319b24: 佛有言。隨順我語供養佛也。爲解脱故供養
T2103_.52.0319b25: 法也。衆僧受用供養僧也。有斯理義故。名衆
T2103_.52.0319b26: 僧良福田矣。奉爲
T2103_.52.0319b27: 至尊 皇后 皇太子
T2103_.52.0319b28: 七廟聖靈天龍八部乃至十方一切劇苦衆
T2103_.52.0319b29: 生。敬禮十方一切僧寶
T2103_.52.0319c01: 敬禮當來下生佛兜率天彌勒菩薩僧
T2103_.52.0319c02: 敬禮遊方大士文殊師利菩薩僧
T2103_.52.0319c03: 敬禮救苦大士觀世音菩薩僧
T2103_.52.0319c04: 敬禮護法大士普賢菩薩僧
T2103_.52.0319c05: 敬禮滅罪大士虚空藏菩薩僧
T2103_.52.0319c06: 敬禮十方一切行大道心菩薩僧
T2103_.52.0319c07: 敬禮十方一切行縁覺心辟支佛僧
T2103_.52.0319c08: 敬禮十方一切行下乘者諸聲聞僧
T2103_.52.0319c09: 敬禮賓頭盧闍住法萬載諸聲聞僧
T2103_.52.0319c10: 敬禮佛子羅侯羅住法萬載諸聲聞僧
T2103_.52.0319c11: 敬禮剡州山海九億萬住法萬載諸聲聞僧
T2103_.52.0319c12: 敬禮三千界内現在一切諸凡聖僧
T2103_.52.0319c13: 願一切含靈常與賢聖同乘正道。開智生福
T2103_.52.0319c14: 不墜惡趣。生生遭遇爲善知識。伏除煩惱得
T2103_.52.0319c15: 出諸有
T2103_.52.0319c16: 僧門頌
T2103_.52.0319c17: 五玉已潤談而信。八桂雖芳風乃操。妙理至
T2103_.52.0319c18: 言惟聖寶。不自伊人孰弘道。照空觀法識遷
T2103_.52.0319c19: 流。撫俗瞻凡厭生老。絶滅情嗜斷歡怡。縱
T2103_.52.0319c20: 落豪榮棄彫藻。親愛倏忽信風煙。財利悠悠
T2103_.52.0319c21: 若塵草。測以龍雲豈曰高。濯足江漢更慚皓
T2103_.52.0319c22: 勸請僧進門＊第二十八
T2103_.52.0319c23: 勸請者。慇懃之至意也。由發慇懃之意。則願
T2103_.52.0319c24: 善之情深矣。是故於一切纖微之善。咸須慇
T2103_.52.0319c25: 懃勸請。増進令生慧行。不容中廢。然勸請有
T2103_.52.0319c26: 二。勸請衆生修行戒善具諸徳本。勸請諸佛
T2103_.52.0319c27: 救護衆生説法久住
T2103_.52.0319c28: 十方四惡趣。我今悉勸請修持諸戒行。獲得
T2103_.52.0319c29: 於人身。十方一切人。我今悉勸請。令修十善
T2103_.52.0320a01: 業。得生於天上。十方諸天人。我今悉勸請。登
T2103_.52.0320a02: 立正定聚。得離於惡道。十方諸學人。我今悉
T2103_.52.0320a03: 勸請。覺察諸煩惱。速證無學地。十方阿羅漢。
T2103_.52.0320a04: 我今悉勸請。知非究竟位。惟有一佛乘。十方
T2103_.52.0320a05: 辟支佛。我今悉勸請。成就大悲智。教化諸衆
T2103_.52.0320a06: 生。人天二乘衆。我今悉勸請。體覺如來藏。修
T2103_.52.0320a07: 習菩薩行。一切諸菩薩。我今悉勸請。修行十
T2103_.52.0320a08: 度行。速登於十地。兜率天菩薩。我今悉勸
T2103_.52.0320a09: 請。常轉不退輪。速下度群生。菩薩智未明。我
T2103_.52.0320a10: 今悉勸請。金剛滅塵累。顯發眞實相。十方一
T2103_.52.0320a11: 切佛。初成正覺者。我請轉法輪。安樂諸衆生。
T2103_.52.0320a12: 十方一切佛。若欲捨壽命。我今歸命請。願久
T2103_.52.0320a13: 住於世。如是佛菩薩。我今皆勸請。發此慇懃
T2103_.52.0320a14: 心。是故稽首禮
T2103_.52.0320a15: 勸請門頌
T2103_.52.0320a16: 俟河之清逢聖朝。靈智俯接一其遙。白日馳
T2103_.52.0320a17: 光不流照。葵藿微志徒傾翹。遍盈空有盡三
T2103_.52.0320a18: 界。綿塞宇宙罄八遼。徳光業遂升至覺。寂寞
T2103_.52.0320a19: 常住獨能超。煎灼欲火思雲露。沈汨使水望
T2103_.52.0320a20: 舟橋。弘慈廣度昔有誓。法輪道御且徐鏕
T2103_.52.0320a21: 隨喜萬善門＊第二十九
T2103_.52.0320a22: 衆生以愚惑故。多懷嫉妒増上之心。是以見
T2103_.52.0320a23: 人行善則興惡想。摧毀破壞不令成就。然彼
T2103_.52.0320a24: 前人未必損行。而此嫉者妄増惱熱。増長惑
T2103_.52.0320a25: 業生死不絶。是以聖人調心制意。行此隨喜。
T2103_.52.0320a26: 亦復勸諸衆生。如説奉行
T2103_.52.0320a27: 十方一切衆。所有微細善。仁義及禮智。孝養
T2103_.52.0320a28: 謙恭徳。慈和及愛敬。廉貞清潔行。若有如
T2103_.52.0320a29: 是善。我今悉隨喜。離欲在家人。奉修如來戒。
T2103_.52.0320b01: 三歸五八戒。十善菩薩戒。清淨諸律儀。離惡
T2103_.52.0320b02: 名聲者。如是諸功徳。我今悉隨喜。飯僧施
T2103_.52.0320b03: 法衣。浴除煩惱垢。救攝諸貧窮。飢寒窮塞者。
T2103_.52.0320b04: 疾病艱危苦。施藥悲憐業。如是等功徳。我今
T2103_.52.0320b05: 悉隨喜。曠路作好井。橋船度人物。園林池花
T2103_.52.0320b06: 果。施佛并供僧。渇乏除熱惱。其福實無量。如
T2103_.52.0320b07: 是等功徳。我今悉隨喜。造經流法教。燃燈發
T2103_.52.0320b08: 慧明。習誦及轉讀。決了諸義趣。若復爲人説。
T2103_.52.0320b09: 倍増歡喜心。如是諸功徳。我今悉隨喜。建立
T2103_.52.0320b10: 諸塔廟。堂殿及寶刹。彩畫及木像。金銀銅石
T2103_.52.0320b11: 等。傳寫諸相好。顯示於法身。如是諸功徳。我
T2103_.52.0320b12: 今悉隨喜。若有造僧坊。床帳及臥具。令彼息
T2103_.52.0320b13: 心者。安意於禪林。出入苦空門。次第寂滅觀。
T2103_.52.0320b14: 如是諸功徳。我今悉隨喜。如來大慈悲。善説
T2103_.52.0320b15: 諸法門。發生隨喜行。＊今我等修學。隨喜諸
T2103_.52.0320b16: 聲聞。忍苦度生死。隨喜諸菩薩。不捨惡道受。
T2103_.52.0320b17: 隨喜十方佛。無畏天人尊。能於三界獄。引出
T2103_.52.0320b18: 諸衆生。願令衆生類。悉得於佛道。是故我隨
T2103_.52.0320b19: 喜。稽首禮諸佛
T2103_.52.0320b20: 隨喜門頌
T2103_.52.0320b21: 聞善若己燭良書。見賢思齊美通誥。感幽動
T2103_.52.0320b22: 地孝有誠。殞首流腸忠爲操。振禮摛文弘憲
T2103_.52.0320b23: 則。機謀飈勇靜姦暴。明白入素志沖閑。高論
T2103_.52.0320b24: 窮微契神奧。捐軀濟物不邀名。輕財貴義豈
T2103_.52.0320b25: 期報。百行萬善紛塗軌。求誠罄想畢歡蹈
T2103_.52.0320b26: 迴向佛道門＊第三十
T2103_.52.0320b27: 言迴向者。以不著爲義。原一切衆生備修萬
T2103_.52.0320b28: 行。捨身命財。所以不得解脱生死者。皆縁耽
T2103_.52.0320b29: 著果報不能捨離。若能不執其心。修行攝度。
T2103_.52.0320c01: 隨有微福迴施群生向於佛道者。則於果報
T2103_.52.0320c02: 不復生著。便於生死蕭然解脱。故經云。如所
T2103_.52.0320c03: 説修行。迴向爲大利。是以一切所作善業。皆
T2103_.52.0320c04: 應迴向。兼勸衆生不著果報。何者。即此身形
T2103_.52.0320c05: 果報之本。終日養飼莊嚴彫飾。要必當死徒
T2103_.52.0320c06: 爲保著。自非愚闇所以貪愛此身。少有慧
T2103_.52.0320c07: 明。何得無時不厭。以是智者撫臆論心。不容
T2103_.52.0320c08: 貪著迴流生死
T2103_.52.0320c09: 十方諸衆生。所行微善業。仁孝及謙敬。慈愛
T2103_.52.0320c10: 柔和等。忠正修禮智。矜逮賑孤窮。如是世俗
T2103_.52.0320c11: 善。悉迴向佛道。一切諸外道。種種勤苦行。五
T2103_.52.0320c12: 熱炙其身。投巖赴水火。反縛塗灰等。無量諸
T2103_.52.0320c13: 邪見。今皆爲迴向。同歸正覺道。一切清信士。
T2103_.52.0320c14: 歸戒行十善。乃至諸女人。亦能修福徳。又能
T2103_.52.0320c15: 善説法。開化衆妙福。迴以施群生。共成無
T2103_.52.0320c16: 上道。一切弟子衆。聞聲即解悟。善來成比丘。
T2103_.52.0320c17: 乃至四道果。方便及初觀。苦空非常想。亦迴
T2103_.52.0320c18: 施群生。共向無上道。十方諸辟支。自然成縁
T2103_.52.0320c19: 覺。深悟在別世。曉了因縁法。隱顯化衆生。獨
T2103_.52.0320c20: 處樂善寂。如是兼一切。盡迴向佛道。十方諸
T2103_.52.0320c21: 菩薩。讀誦於經法。入禪出禪者。勸物行衆
T2103_.52.0320c22: 善。如是等三善。一切衆徳本。亦迴施群生。
T2103_.52.0320c23: 歸向無上道。一切諸善等。乃至賢聖果。解空
T2103_.52.0320c24: 未能窮。有無不雙盡。悉令與一切。同入眞妙
T2103_.52.0320c25: 境。若迴有相心。皆向解脱道。如是諸菩薩。
T2103_.52.0320c26: 我今勸迴向。發此無著心。是故稽首禮
T2103_.52.0320c27: 迴向門頌
T2103_.52.0320c28: 悠悠九土各異形。擾擾四俗非一情。驅車秣
T2103_.52.0320c29: 馬徇世業。市交鬻義衒虚名。三墨紛紜殊不
T2103_.52.0321a01: 會。七儒委鬱曾未并。吉凶拘忌迺數術。取與
T2103_.52.0321a02: 離合實縱横。朝日夕月竟何取。投巖赴火空
T2103_.52.0321a03: 捐生。咄嗟失道爾迴駕。
T2103_.52.0321a04: 發願莊嚴門＊第三十一
T2103_.52.0321a05: 原衆惡所趣。皆縁意地貪瞋癡也。自害害他
T2103_.52.0321a06: 勿過於此。故經號爲根本三毒。能煩能惱勞
T2103_.52.0321a07: 擾身心。於縁起惡三三九種。然此九種義通
T2103_.52.0321a08: 善惡。三善根生名善業道。三不善根生名惡
T2103_.52.0321a09: 業道。是故行人常一其心不令動亂。微塵起
T2103_.52.0321a10: 相見即覺察。守護六根不令塵染。常發弘願
T2103_.52.0321a11: 以自莊嚴。願一切衆生皆從今日乃至菩提。
T2103_.52.0321a12: 眼常不看貪婬邪豔惑人之色。不看瞋恚醜
T2103_.52.0321a13: 状屠裂愚癡闇鈍倨慢邪衆之色。願見一切
T2103_.52.0321a14: 十方常住法身之色。菩薩下生八相之色。如
T2103_.52.0321a15: 來相好聖衆和會善集之色。願一切衆生耳
T2103_.52.0321a16: 常不聞悲啼愁歎聲地獄苦楚聲。餓鬼畜生
T2103_.52.0321a17: 受苦聲。八苦交對聲。四百四病起發聲。八萬
T2103_.52.0321a18: 四千塵勞聲。願耳常聞諸佛説法八音聲。八
T2103_.52.0321a19: 萬四千波羅蜜聲。三乘聖果十地功徳如是
T2103_.52.0321a20: 等聲
T2103_.52.0321a21: 願一切衆生鼻常不聞殺生滋味飮食之氣。
T2103_.52.0321a22: 三十六物革嚢之氣。發欲羅綺脂澤之氣。五
T2103_.52.0321a23: 辛能薫九相尸氣。願鼻常聞十方世界諸樹
T2103_.52.0321a24: 草木之香。五戒八戒十善六念諸功徳香。學
T2103_.52.0321a25: 無學人十地五分十力八萬四千諸度無漏之
T2103_.52.0321a26: 香。十方諸佛説法之香
T2103_.52.0321a27: 願一切衆生舌恒不甞衆生有命身肉雜味。能
T2103_.52.0321a28: 生煩惱滋味。願舌恒甞甘露不死之味。天自
T2103_.52.0321a29: 然食在其舌根變成上味。諸佛所食之味。法
T2103_.52.0321b01: 喜禪悦之味。解脱泥洹最上勝味
T2103_.52.0321b02: 願一切衆生身常不覺邪婬細滑生欲樂觸。
T2103_.52.0321b03: 不覺
T2103_.52.0321b04: 百四病寒熱風霜蚊虻蚤虱飢渇困苦等觸。
T2103_.52.0321b05: 願身常覺清涼強健心悟安隱證道飛行八自
T2103_.52.0321b06: 在觸
T2103_.52.0321b07: 願一切衆生皆從今日乃至菩提。意常覺知
T2103_.52.0321b08: 九十八使。八萬四千塵勞之法。十惡五逆。九
T2103_.52.0321b09: 十六種邪師之法。三塗可厭生死大苦。願意
T2103_.52.0321b10: 常知一切衆生皆有佛性。佛爲醫王。法爲良
T2103_.52.0321b11: 藥。僧爲看病者。爲諸衆生治生死患。令得解
T2103_.52.0321b12: 脱。心常無礙。空有不染
T2103_.52.0321b13: 發願門頌
T2103_.52.0321b14: 心所期兮彼之岸。何事浮俗久淹逭照慧日
T2103_.52.0321b15: 兮駕法雲。騰危城兮出塵館。芳珠燁兮聞歳
T2103_.52.0321b16: 時。寶樹颻兮警昏旦。清露搏甘永以挹。喜
T2103_.52.0321b17: 園流采常爲玩。無待殷鼎方丈羞。安用秦箏
T2103_.52.0321b18: 纖指彈。勤誠欵願長不渝。習苦座勞從此捍
T2103_.52.0321b19: 廣弘明集卷第二十七
T2103_.52.0321b20:
T2103_.52.0321b21:
T2103_.52.0321b22:
T2103_.52.0321b23:
T2103_.52.0321b24: 大唐西明寺沙門釋道宣撰
T2103_.52.0321b25: 福者何耶。所謂感樂受以安形。取歡娯以悦
T2103_.52.0321b26: 性也。然則法王立法周統識心。三界牢獄三
T2103_.52.0321b27: 科檢定。一罪二福三曰道也。罪則三毒所結。
T2103_.52.0321b28: 繋業屬於鬼王。論其相状後篇備列。福則四
T2103_.52.0321b29: 弘所成。我固屬於天主。道則虚通無滯。據行
T2103_.52.0321c01: 不無明昧昧則乘分小大智渉信法。明則特
T2103_.52.0321c02: 逹理性高超有空。斯道昌明如別所顯。今論
T2103_.52.0321c03: 福者。悲敬爲初。悲則哀苦趣之艱辛。思拔濟
T2103_.52.0321c04: 而出離。敬則識佛法之難遇。弘信仰而登
T2103_.52.0321c05: 神。縁境乃渉事情。據理惟心爲本。故虚懷不
T2103_.52.0321c06: 繋。則其福不迴於自他。倒想未移。則作業有
T2103_.52.0321c07: 乖於事用。故綿古歴今相從不息。王者識形
T2103_.52.0321c08: 有之非我。興住持於塔寺。餘則困於不足。
T2103_.52.0321c09: 多行施以周給。是知爲有造業未曰超升。多
T2103_.52.0321c10: 由起過重増生死。故云。爲有造罪一向須捨。
T2103_.52.0321c11: 爲有起福雖行不著。由斯意致位行兩分。滯
T2103_.52.0321c12: 則増生。捨則増道。道據逆流出凡入聖。福則
T2103_.52.0321c13: 順生興倒結業。故啓福本擬歴賢明
T2103_.52.0321c14: 梁代弘明集啓福篇録 王該日燭
| T2103_.52.0321c15: | 唐廣弘明集啓福篇第八 | 悔罪篇附 |
| T2103_.52.0321c17: | 朗法師書 | 并答 | 與林法師書 | 晋王洽 |
| T2103_.52.0321c18: | 南齊皇太子禮佛願疏 | 沈休文 | 捨身願疏 |
| T2103_.52.0321c19: | 沈休文 | 南齊南郡王捨身疏 | 沈約 | 依諸 |
| T2103_.52.0321c20: | 經中行懺悔願文 | 梁高祖 | 千僧會願文 | 沈約 |
| T2103_.52.0321c21: | 四月八日度人出家願文 | 梁簡文 | 八關齋 |
| T2103_.52.0321c22: | 制序 | 并制十條 梁簡文 | 爲人造寺疏 | 梁簡文 | 謝勅齎 |
| T2103_.52.0321c23: | 袈裟啓 | 三首梁簡文 | 爲諸寺作檀越願疏 |
| T2103_.52.0321c24: | 梁簡文 | 設無礙福會教 | 梁蕭綸 | 答湘東王書 |
| T2103_.52.0321c25: | 梁簡文 | 與琰法師書 | 二首梁簡文 | 與劉智藏 |
| T2103_.52.0321c26: | 書 | 梁元帝 | 與約法師書 | 沈約 | 與印闍梨書 |
| T2103_.52.0321c27: | 梁劉之 | 與雲僧正書 | 梁王筠 | 與長沙王別 |
| T2103_.52.0321c28: | 書 | 梁王筠 | 答雲法師書 | 梁劉孝綽 | 北齊武成 |
| T2103_.52.0321c29: | 帝以三臺爲寺詔 | 魏收 | 周明帝立陟屺陟 |
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