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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.0436a01: 名阿耨菩提。以實相離念。不可以心取。不可
T2122_.53.0436a02: 以相求。不可以禮敬。不可以慢情。去高下
T2122_.53.0436a03: 離尊卑。靜亂一原恭怠齊固。安心此意。是名
T2122_.53.0436a04: 平等禮也。故文殊禮文云。不生不滅故敬禮
T2122_.53.0436a05: 無所觀。此之一禮凡夫淺識。恐聞反謗。上智
T2122_.53.0436a06: 之人内行平等外順修敬。内外合宜。是名平
T2122_.53.0436a07: 等禮也
T2122_.53.0436a08: 又増一阿含經。世尊所説偈言
T2122_.53.0436a09:     若欲禮佛者 過去及當來
T2122_.53.0436a10:     説於現在中 當觀於空法
T2122_.53.0436a11:     若欲禮佛者 過去及當來
T2122_.53.0436a12:     現在及諸佛 當計於無我
T2122_.53.0436a13:     善業以先禮 最初無過者
T2122_.53.0436a14:     空無解脱門 此是禮佛義
T2122_.53.0436a15:     若欲禮佛者 當來及過去
T2122_.53.0436a16:     當觀空無法 此名禮佛義
T2122_.53.0436a17: 頌曰
T2122_.53.0436a18:     稽首三寶 歸誠十方 瞻仰尊敬
T2122_.53.0436a19:     益福除殃 機路異色 慈誘同芳
T2122_.53.0436a20:     隱顯相發 化應無彊 雖生茲土
T2122_.53.0436a21:     感赴殊郷 觀禮欣慶 福祚彌長
T2122_.53.0436a22:     法性無二 縱隔何傷 虔誠一拜
T2122_.53.0436a23:     周遍難量
T2122_.53.0436a24: 感應縁略引
一驗
T2122_.53.0436a25: 唐左監門校尉馮翊李山龍。以武徳中暴亡。
T2122_.53.0436a26: 而心上不冷如掌許。家人未忍殯斂。至七
T2122_.53.0436a27: 日而蘇。自説云。當死時被冥收録至一官曹。
T2122_.53.0436a28: 廳事甚宏壯廣大。庭内有囚數千人。或枷鎖。
T2122_.53.0436a29: 或杻械。皆北面立滿庭中。吏將山龍至廳下。
T2122_.53.0436b01: 天官坐高床。侍衞如王者。山龍問吏。此何
T2122_.53.0436b02: 官。吏曰。是王也。山龍前至階下。王問。汝生
T2122_.53.0436b03: 平作何福業。山龍對曰。郷人毎設齋講。*常
T2122_.53.0436b04: 施物同之。王曰。汝身作何善業。山龍曰。誦法
T2122_.53.0436b05: 華經兩卷。王曰。大善。可昇階。既*昇。廳上
T2122_.53.0436b06: 東北間有一高座如講座者。王指座謂山龍
T2122_.53.0436b07: 曰。可*昇此座誦經。山龍奉命至側。王即起
T2122_.53.0436b08: 立曰。請法師*昇座。山龍*昇座訖。王乃向之
T2122_.53.0436b09: 而坐。山龍開經曰。妙法蓮華經序品第一。王
T2122_.53.0436b10: 曰。請法師下。山龍即下座復立階下。顧庭
T2122_.53.0436b11: 内囚已盡無一人在者。王謂山龍曰。君誦
T2122_.53.0436b12: 經之福非唯自利。乃令庭内衆囚皆以聞經
T2122_.53.0436b13: 獲免。豈不善哉。今放君還去。山龍拜辭。行數
T2122_.53.0436b14: 十歩王復呼還。謂吏曰。可將此人歴觀諸獄。
T2122_.53.0436b15: 吏即將山龍東行百餘歩見一鐵城甚廣大。
T2122_.53.0436b16: 上屋覆其城。城傍多有小窓。或大如小盆。或
T2122_.53.0436b17: 如盂盌。見諸男女從地飛入窓中即不復出。
T2122_.53.0436b18: 山龍怪問。吏曰。此是大地獄。中多有分隔
T2122_.53.0436b19: 罪計各異。此諸人者。各隨本業赴獄受罪耳。
T2122_.53.0436b20: 山龍聞之悲懼稱南無佛。請吏求出。至院門
T2122_.53.0436b21: 見一大&T055114;火猛湯沸。傍有二人坐睡。山龍問
T2122_.53.0436b22: 之。二人曰。我罪報入此&T055114;湯。蒙賢者稱南無
T2122_.53.0436b23: 佛。故獄中諸罪人皆得一日休息疲睡耳。山
T2122_.53.0436b24: 龍又稱南無佛。吏謂山龍曰。官府數移改。今
T2122_.53.0436b25: 王放君去。可白王請抄。若不爾恐他官不知。
T2122_.53.0436b26: 復追録君。山龍即謁王請抄。王命紙書一
T2122_.53.0436b27: 行字付吏曰。爲取五道等署。吏受命將山龍
T2122_.53.0436b28: 更歴兩曹。各廳事侍衞亦如此。王之遣吏皆
T2122_.53.0436b29: 取其官署。各書一行訖付山龍。龍持出至門。
T2122_.53.0436c01: 有三人謂山龍曰。王放君去。可不少多乞
T2122_.53.0436c02: 我等。山龍未言。吏謂山龍曰。王放君不由
T2122_.53.0436c03: 彼。然彼三人者。是前收録君使。一人是繩
T2122_.53.0436c04: 主。當以赤繩縛君者。一人是棒主。當以棒
T2122_.53.0436c05: 撃君頭者。一是袋主。當以袋歙君氣者。見
T2122_.53.0436c06: 君得還故乞物耳。山龍惶懼謝三人曰。愚不
T2122_.53.0436c07: 識公。請至家備物。但不知何處送之。三人
T2122_.53.0436c08: 曰。於水邊若樹下燒之。山龍諾。吏送歸家。
T2122_.53.0436c09: 見親眷正哭經營殯具。山龍入室屍傍即蘇。
T2122_.53.0436c10: 後日剪紙作錢帛并酒食。自送於水邊燒之。
T2122_.53.0436c11: 忽見三人來謝曰。蒙君不失信重相贈遺愧
T2122_.53.0436c12: 荷。言畢不見。山龍自向總持寺主説。寺主傳
T2122_.53.0436c13: 向臨説右一驗出
冥報記
T2122_.53.0436c14: 法苑珠林卷第二
T2122_.53.0436c15:
T2122_.53.0436c16:
T2122_.53.0436c17:
T2122_.53.0436c18: 法苑珠林卷第二十
T2122_.53.0436c19:  西明寺沙門釋道世撰 
T2122_.53.0436c20: 福田篇第十 歸信篇第十一 士女篇第
T2122_.53.0436c21: 十二
T2122_.53.0436c22: 福田篇此有
三部
T2122_.53.0436c23:   述意部 優劣部 平等部
T2122_.53.0436c24: 述意部第一
T2122_.53.0436c25: 自大覺泥洹福歸衆聖。開士應眞弘揚末教。
T2122_.53.0436c26: 並飛化衆刹隨縁攝誘。感殊則同室天隔。應
T2122_.53.0436c27: 合則異境對顏。是以隨敬一僧則五眼開淨。
T2122_.53.0436c28: 隨施一毫則六度無盡也
T2122_.53.0436c29: 優劣部第二
T2122_.53.0437a01: 如優婆塞戒經云。佛言。世間福田凡有三種。
T2122_.53.0437a02: 一報恩田。二功徳田。三貧窮田。報恩田者。所
T2122_.53.0437a03: 謂父母師長和上。功徳田者。從得暖法乃至
T2122_.53.0437a04: 阿耨菩提。貧窮田者。一切窮苦困厄之人。世
T2122_.53.0437a05: 尊是二種田。一報恩田。二功徳田。法亦如是。
T2122_.53.0437a06: 衆僧是三種田。一報恩田。二功徳田。三貧
T2122_.53.0437a07: 窮田。以是因縁已受戒者。應當至心供養三
T2122_.53.0437a08: 寶。若人共施財物福田施心倶等。是二福徳
T2122_.53.0437a09: 等無差別。有財心倶等。福田勝者得果報勝。
T2122_.53.0437a10: 有田心倶下財物勝者得果則勝。有田財倶
T2122_.53.0437a11: 下施心勝者得果亦勝。有田財倶勝施心下
T2122_.53.0437a12: 者得果不如。善男子。智者施時不爲果報。何
T2122_.53.0437a13: 以故。定知此因必得果故
T2122_.53.0437a14: 又僧伽吒經云。佛告一切勇菩薩言。若三千
T2122_.53.0437a15: 大千世界滿中胡麻。以此數轉輪聖王。若有
T2122_.53.0437a16: 人布施如是輪王。不如布施一須陀洹。若施
T2122_.53.0437a17: 三千世界諸須陀洹所得功徳。不如施一斯
T2122_.53.0437a18: 陀含。若施三千世界諸斯陀含。不如施一阿
T2122_.53.0437a19: 那含。若施三千世界諸阿那含。不如施一阿
T2122_.53.0437a20: 羅漢。若施三千世界諸阿羅漢。不如施一辟
T2122_.53.0437a21: 支佛。若施三千世界諸辟支佛。不如施一菩
T2122_.53.0437a22: 薩。若施三千世界諸菩薩。不如施一如來所
T2122_.53.0437a23: 起清淨心。若於三千世界諸如來所生清淨
T2122_.53.0437a24: 心。不如凡夫聞此法門功徳勝彼。何況書寫
T2122_.53.0437a25: 讀誦受持。爾時一切大衆白佛言。世尊。一佛
T2122_.53.0437a26: 福徳有幾量耶。佛言。譬如大地微塵如恒河
T2122_.53.0437a27: 沙等衆生悉作十地菩薩。如是一切十地菩
T2122_.53.0437a28: 薩所有功徳。不如一佛福徳之力
T2122_.53.0437a29: 又阿毘曇甘露味經云。田好有三種。一大徳
T2122_.53.0437b01: 田。二貧苦田。三大徳貧苦田。云何大徳田。謂
T2122_.53.0437b02: 佛辟支四沙門果等。云何貧苦田。謂畜生老
T2122_.53.0437b03: 病等。云何大徳貧苦田。謂聖人老病等。若施
T2122_.53.0437b04: 大徳田恭敬心得大報。若施貧苦田憐愍心
T2122_.53.0437b05: 得大報。若施大徳貧苦田恭敬憐愍心得大
T2122_.53.0437b06: 報。是爲福田好。云何物好。不殺偸奪欺誑得
T2122_.53.0437b07: 物。隨有淨物多少布施。是爲物好。若布施佛
T2122_.53.0437b08: 即時一切得福。若布施衆僧。受用得一切
T2122_.53.0437b09: 福。未受用不得一切福。若供養法故得大報。
T2122_.53.0437b10: 若學人聰明大智慧以法故供養。是謂供養
T2122_.53.0437b11: 法。布施得富。受施竟得樂力壽等。功徳
T2122_.53.0437b12: 勝得大果報。若施畜生受百世報。若施不善
T2122_.53.0437b13: 人受千世報。若施善人受千萬世報。若施離
T2122_.53.0437b14: 欲凡夫受千萬億世報。若施得道人得無數
T2122_.53.0437b15: 世報。若施佛得至涅槃。又布施有六難。一憍
T2122_.53.0437b16: 慢施。二求名施。三爲力施。四強與施。五因縁
T2122_.53.0437b17: 施。六求報施
T2122_.53.0437b18: 又佛説華聚陀羅尼經云。佛言。若復有人持
T2122_.53.0437b19: 以七寶如須彌山等。於一劫中布施聲聞辟
T2122_.53.0437b20: 支佛。不如有出家在家人能持一錢以用布
T2122_.53.0437b21: 施初發菩提心人得福徳多。比前功徳。百分
T2122_.53.0437b22: 千分萬分不及其一。乃至算數譬喩所不能
T2122_.53.0437b23: 及。寶梁經云。佛言。善男子。我今説世有二
T2122_.53.0437b24: 人應受信施。何等爲二。一勤行精進。二得
T2122_.53.0437b25: 解脱。令此施主得大利益有三種施。一常施
T2122_.53.0437b26: 食。二僧房舍。三行慈心。此三福中慈心最
T2122_.53.0437b27:
T2122_.53.0437b28: 又菩薩本行經云。須達居家貧窮。無有財産。
T2122_.53.0437b29: 至信道徳。佛教布施。須達白佛。多施耶。少施
T2122_.53.0437c01: 耶。佛告須達。所施雖多而獲報少。布施雖少
T2122_.53.0437c02: 而獲報多。如施雖多而無至心貢高自大信
T2122_.53.0437c03: 邪倒見不得快士。所施雖多而獲報少。猶如
T2122_.53.0437c04: 田薄下種雖多收實甚少。何謂施少而獲大
T2122_.53.0437c05: 福者。如施雖少歡喜恭敬與不望報施佛及
T2122_.53.0437c06: 辟支四沙門等。所施雖少獲報弘大。猶如良
T2122_.53.0437c07: 田所種雖少收實甚多
T2122_.53.0437c08: 又智度論云。以大悲心施物雖同福徳多少
T2122_.53.0437c09: 隨心優劣。如舍利弗。以一鉢飯上佛。佛即
T2122_.53.0437c10: 迴施狗。而問舍利弗。汝以飯施我。我以飯施
T2122_.53.0437c11: 狗。誰得福多。舍利弗言。如我解佛義。佛施狗
T2122_.53.0437c12: 福多。佛田第一不如施狗。以是故知。大福
T2122_.53.0437c13: 從心不在田也。如舍利弗。千萬億倍不及佛
T2122_.53.0437c14: 心。所以者何。心爲内主。田是外事故。或時布
T2122_.53.0437c15: 施之福在於福田。如億耳阿羅漢。昔以一華
T2122_.53.0437c16: 施於佛塔。九十一劫人天中受樂。餘福徳力
T2122_.53.0437c17: 得阿羅漢。又如阿輸迦王。爲少兒時以土施
T2122_.53.0437c18: 佛。王閻浮提起八萬塔。最後得道。施物至
T2122_.53.0437c19: 賤。小兒心薄。但以福田妙故得大果報。當知
T2122_.53.0437c20: 大福從良田生。若大中之上三事都具。心物
T2122_.53.0437c21: 福田皆妙。如佛以好華散十方佛時。問曰。此
T2122_.53.0437c22: 布施福云何増長。答曰。應時施故得福増長。
T2122_.53.0437c23: 如經説。飢餓時施得福増多。或遠行來時。若
T2122_.53.0437c24: 曠路險道中施。若常施不斷。或時常念施故
T2122_.53.0437c25: 施得増廣。又増一阿含經云。施畜生食者獲
T2122_.53.0437c26: 福百倍。與犯戒人食者獲福千倍。施持戒人
T2122_.53.0437c27: 食獲福萬倍。施斷欲仙人食者獲福千萬倍。
T2122_.53.0437c28: 與向須陀洹食者獲福不可計。況成須陀洹
T2122_.53.0437c29: 乎。況向斯陀含得斯陀含道。乃至那含羅
T2122_.53.0438a01: 漢辟支如來等。其福功徳不可稱計。又智度
T2122_.53.0438a02: 論云。如大月氏弗迦羅城中。有一畫師。名
T2122_.53.0438a03: 曰千那。到東方多刹施羅國客。畫十二年得
T2122_.53.0438a04: 三十兩金。持還本國。於弗迦羅城中聞打鼓
T2122_.53.0438a05: 作大會聲。往見衆僧。信心清淨即問維那。此
T2122_.53.0438a06: 衆中用幾許物得作一日食。維那答曰。用三
T2122_.53.0438a07: 十兩金足得一日食。即以所有三十兩金付
T2122_.53.0438a08: 維那。爲我作一日食。我明日當來空手而歸。
T2122_.53.0438a09: 其婦問曰。十二年作得何物。答曰。我得三
T2122_.53.0438a10: 十兩金。即問。金在何所。答言。已作福田中種
T2122_.53.0438a11: 子。婦言。何等福田。答言。施與衆僧。婦便縛其
T2122_.53.0438a12: 夫送官治罪。斷事大官問。以何事故。婦言。
T2122_.53.0438a13: 我夫狂癡。十二年作得金三十兩。不憐愍婦
T2122_.53.0438a14: 兒盡以與他。依如官制取縛將來。大官問其
T2122_.53.0438a15: 夫。汝何以不供給婦兒乃以與他。答言。我
T2122_.53.0438a16: 先世不行功徳。今世貧窮受諸辛苦。今世遭
T2122_.53.0438a17: 遇福田。若不種福後世復貧。貧貧相續無得
T2122_.53.0438a18: 脱時。我今欲頓捨貧窮。以是故盡以金施衆
T2122_.53.0438a19: 僧。大官是優婆塞信佛清淨。聞是語已讃
T2122_.53.0438a20: 言。是爲甚難。勤苦得此少物。盡以施僧。汝是
T2122_.53.0438a21: 善人。即脱身瓔珞。及所乘馬并一聚落以施
T2122_.53.0438a22: 貧人。而語之言。汝始施衆僧衆僧未食。是爲
T2122_.53.0438a23: 穀子未種芽已得生。大果方在後耳。以是故
T2122_.53.0438a24: 言。難得之物盡用布施。其福最多
T2122_.53.0438a25: 平等部第三
T2122_.53.0438a26: 依大莊嚴論云。夫取福田當取其徳。不應
T2122_.53.0438a27: 擇少壯老弊。佛言。我昔曾聞。有檀越遣知識
T2122_.53.0438a28: 道人詣僧伽藍請諸衆僧。但求老大不用年
T2122_.53.0438a29: 少。後知識道人請諸衆僧次到沙彌。然其不
T2122_.53.0438b01: 用。沙彌語言。何故不用我等。答言。檀越不
T2122_.53.0438b02: 用。非是我也。勸化道人即説偈言
T2122_.53.0438b03:     耆年有宿徳 髮白而面皺
T2122_.53.0438b04:     秀眉齒缺落 背膢支節
T2122_.53.0438b05:     檀越樂如是 不喜見幼小
T2122_.53.0438b06: 時寺中有諸沙彌。盡是羅漢。皆作是語。彼
T2122_.53.0438b07: 之檀越愚無智慧。不樂有徳唯貪耆老。即説
T2122_.53.0438b08: 偈言
T2122_.53.0438b09:     所謂長老者 不必在髮白
T2122_.53.0438b10:     面皺牙齒落 愚癡無智慧
T2122_.53.0438b11:     所貴能修福 除滅去諸惡
T2122_.53.0438b12:     淨修梵行者 是名爲長老
T2122_.53.0438b13:     我破於毀譽 不生増減心
T2122_.53.0438b14:     但令彼檀越 獲得於罪過
T2122_.53.0438b15:     又於僧福田 誹謗生増減
T2122_.53.0438b16:     我等應速往 起發彼檀越
T2122_.53.0438b17:     莫令墮惡趣 彼諸沙彌等
T2122_.53.0438b18:     尋以神通力 化作老人像
T2122_.53.0438b19:     髮白而面皺 秀眉牙齒落
T2122_.53.0438b20:     膢脊而柱杖 詣彼檀越家
T2122_.53.0438b21:     檀越既見已 心生大歡慶
T2122_.53.0438b22:     燒香散名華 速請令就坐
T2122_.53.0438b23:     既至須臾頃 還服沙彌形
T2122_.53.0438b24:     檀越生驚愕 變化乃如是
T2122_.53.0438b25:     爲飮天甘露 容色忽解變
T2122_.53.0438b26: 爾時沙彌即作是言。我非夜叉亦非羅刹。先
T2122_.53.0438b27: 見檀越選擇耆老於僧福田生高下想壞汝善
T2122_.53.0438b28: 根。故作是化令汝改悔。即説偈言
T2122_.53.0438b29:     譬如蚊子嘴 欲盡大海底
T2122_.53.0438c01:     世間無能測 衆僧功徳者
T2122_.53.0438c02:     一切皆無能 籌量僧功徳
T2122_.53.0438c03:     況汝獨一已 而欲測量彼
T2122_.53.0438c04: 汝寧不聞如來所説四不可輕。王子蛇火沙
T2122_.53.0438c05: 彌等。如菴羅菓。内生外熟。外生内熟。莫妄稱
T2122_.53.0438c06: 量前人長短。一念之中亦可得道。於僧福田
T2122_.53.0438c07: 莫生分別。即説偈言
T2122_.53.0438c08:     衆僧功徳海 無能測量者
T2122_.53.0438c09:     佛尚生欣敬 自以百偈讃
T2122_.53.0438c10:     況餘一切人 而當不稱歎
T2122_.53.0438c11:     廣大良福田 種少獲大利
T2122_.53.0438c12:     是故於衆僧 耆老及少年
T2122_.53.0438c13:     等心而供養 不應生分別
T2122_.53.0438c14: 爾時檀越。聞是語已身毛爲竪。五體投地求
T2122_.53.0438c15: 哀懺悔
T2122_.53.0438c16: 頌曰
T2122_.53.0438c17:     通達四果 善會六情 探玄啓
T2122_.53.0438c18:     證理懷禎 老少和穆 普敬祇誠
T2122_.53.0438c19:     隨縁赴供 攝誘幽冥
T2122_.53.0438c20: 歸信篇第十一此有
三部
T2122_.53.0438c21:   述意部 少誠部 大*誠部
T2122_.53.0438c22: 述意部第一
T2122_.53.0438c23: 夫信爲道原功徳之母。智是出世解脱之基。
T2122_.53.0438c24: 無信不可以登輕舟。無智不可以斷微惑。斯
T2122_.53.0438c25: 道顯然昇沈目覩。數見愚夫不信業因能生
T2122_.53.0438c26: 報果。謂貧富自然苦樂天性。好醜不由忍恚。
T2122_.53.0438c27: 貴賤非關恭惰。衆生自感。譬同草木好惡自
T2122_.53.0438c28: 然。豈由因得。今依佛經不同外道。夫論貧富
T2122_.53.0438c29: 皆由業縁。貴賤非關運命。愚智不可易慮。
T2122_.53.0439a01: 妍醜弗可換身。故經云。果報好醜定之於業。
T2122_.53.0439a02: 書云。命相吉凶懸之於天。以此言之。軍民業
T2122_.53.0439a03: 貧者。與之而弗得。必其相富者。任置而
T2122_.53.0439a04: 豐。故漢文帝以夢而寵鄧通。相者占通貧而
T2122_.53.0439a05: 餓死。帝曰。能富在我。何謂貧乎。與之銅山
T2122_.53.0439a06: 任其冶鑄。後遭事逃避餓死人家。又寧禀
T2122_.53.0439a07: 離王侍婢有娠。相者占之。貴而當王。王曰。
T2122_.53.0439a08: 非我之胤。便欲殺之。婢曰。氣從天來故我有
T2122_.53.0439a09: 娠。及子之産。王謂不祥。捐圈則猪嘘。棄欄則
T2122_.53.0439a10: 馬乳。而得不死。卒爲夫餘之王。故知業縁命
T2122_.53.0439a11: 運定於冥兆。終然不改弗可與奪也。故知作
T2122_.53.0439a12: 善得福爲惡受殃。業果不謬斯理皎然。如何
T2122_.53.0439a13: 封愚抱迷不*寤。又昔武丁之時。亳有桑穀
T2122_.53.0439a14: 共生于朝。太史占曰。野草生朝朝其亡矣。武
T2122_.53.0439a15: 丁恐懼側身修善。桑穀枯死。商道中興。豈
T2122_.53.0439a16: 非爲善而有福也。又帝辛之時。有雀生烏在
T2122_.53.0439a17: 城之遇。太史占曰。以小生大國家必昌。帝辛
T2122_.53.0439a18: 驕暴不修善政。*商國遂亡。豈非爲惡之有殃
T2122_.53.0439a19: 也。如是史籍具引非一。如何頑固頓乖經史。
T2122_.53.0439a20: 世人共覩。春時下種冬則收藏。如施有來報
T2122_.53.0439a21: 感胎&T073554;之與掌錢。徳必現酬致銜珠之與負
T2122_.53.0439a22: 鹿。又昔人一瓢以濟餒夫。尚得扶輪相報。
T2122_.53.0439a23: 今供一齋以施大衆。寧無福祿相酬矣
T2122_.53.0439a24: 誠部第二
T2122_.53.0439a25: 如涅槃經佛言。衆生有二。一者有信。一者
T2122_.53.0439a26: 無信。有信之人則名可治。定得涅槃。瘡疣無
T2122_.53.0439a27: 故。無信之人。名一闡提。名不可治。又雜阿含
T2122_.53.0439a28: 經。世尊爲婆羅門説耕田偈云
T2122_.53.0439a29:     信心爲種子 苦行爲時雨
T2122_.53.0439b01:     智慧爲時軛 慚愧心爲轅
T2122_.53.0439b02:     正念自守護 是則善御者
T2122_.53.0439b03:     保藏身口業 知食處内藏
T2122_.53.0439b04:     眞實爲直乘 樂住爲懈息
T2122_.53.0439b05:     精進爲廢荒 安隱爲速進
T2122_.53.0439b06:     直往不轉還 得到無憂處
T2122_.53.0439b07:     如是耕田者 逮得甘露果
T2122_.53.0439b08:     如是耕田者 不還受諸有
T2122_.53.0439b09: 爾時婆羅門聞已發心出家得阿羅漢道。又
T2122_.53.0439b10: 寶性論云。爲六種人故説三寶。一調御師。二
T2122_.53.0439b11: 調御師法。三調御師弟子。何等爲六種人。一
T2122_.53.0439b12: 大乘。二中乘。三小乘。四信佛。五信法。六信
T2122_.53.0439b13: 僧。又僧伽吒經云。時有一切勇菩提薩埵白
T2122_.53.0439b14: 佛言。世尊。何因縁故。此會衆生得發菩提。佛
T2122_.53.0439b15: 言。一切勇。乃往過去無數阿僧祇劫有佛世
T2122_.53.0439b16: 尊。號曰寶徳。我時作摩納之子。此會衆生住
T2122_.53.0439b17: 佛智慧者。往昔之時悉在鹿中。我時發願。如
T2122_.53.0439b18: 是諸鹿我皆令住佛智慧中。時鹿聞已尋皆
T2122_.53.0439b19: 發願得如是。一切勇。此會大衆因彼善根當
T2122_.53.0439b20: 得阿耨菩提
T2122_.53.0439b21: 又正法念經云。若有衆生修善。以清淨心歸
T2122_.53.0439b22: 佛法僧。十拍手頃不生餘心。命終生白摩尼
T2122_.53.0439b23: 天。五欲恣情心意悦樂。三歸功徳乃至報盡。
T2122_.53.0439b24: 於未來世得至涅槃。又無上處經云。佛告比
T2122_.53.0439b25: 丘。有三無上處。一佛無上處。二法無上處。三
T2122_.53.0439b26: 僧無上處。若諸衆生兩足四足無足多足。若
T2122_.53.0439b27: 色無色。有想無想。非有想非無想。如來於中
T2122_.53.0439b28: 説無上處。若有衆生。於無上處起信向心者。
T2122_.53.0439b29: 於天人中得無上果報
T2122_.53.0439c01: 誠部第三
T2122_.53.0439c02: 如出生菩提心經云。爾時迦葉婆羅門白佛
T2122_.53.0439c03: 言。世尊。發菩提心者。應攝幾許福聚。爾時世
T2122_.53.0439c04: 尊以説偈言
T2122_.53.0439c05:     若此佛刹諸衆生 令住信心及持戒
T2122_.53.0439c06:     如彼最上大福聚 不及道心十六分
T2122_.53.0439c07:     若此佛刹諸衆生 令住信心於法
T2122_.53.0439c08:     如彼最上大福聚 不及道心十六分
T2122_.53.0439c09:     若諸佛刹比河沙 皆悉造寺求福故
T2122_.53.0439c10:     復造諸塔如須彌 不及道心十六分
T2122_.53.0439c11:     若有佛刹如河沙 皆悉遍施諸七寶
T2122_.53.0439c12:     如彼最上大福聚 不及道心十六分
T2122_.53.0439c13:     如鐵圍山高廣大 造塔無量爲諸佛
T2122_.53.0439c14:     如是求福衆生等 不及道心十六分
T2122_.53.0439c15:     若諸衆生具滿劫 若頭若膊常擔戴
T2122_.53.0439c16:     如彼最勝福徳聚 不及道心十六分
T2122_.53.0439c17:     如是人等得勝法 若求菩提利衆生
T2122_.53.0439c18:     彼等衆生最勝者 此無比類況有上
T2122_.53.0439c19:     是故得聞此諸法 智者常生樂法心
T2122_.53.0439c20:     當得無邊大福聚 速得證於無上道
T2122_.53.0439c21: 又涅槃經云。佛讃迦葉。若有衆生於熙連河
T2122_.53.0439c22: 沙等諸佛所發菩提心。乃能於惡世受持如
T2122_.53.0439c23: 是經典不生誹謗。善男子。若有能於一恒河
T2122_.53.0439c24: 沙等諸佛世尊所發菩提心。然後乃能於惡
T2122_.53.0439c25: 世中。不謗是經愛樂是典。不能爲人分別廣
T2122_.53.0439c26: 説。若有衆生於二恒河沙等佛所發菩提心。
T2122_.53.0439c27: 然後乃能於惡世中不謗是法。正解信樂受
T2122_.53.0439c28: 持讀誦。亦不能爲他人廣説。若有衆生於三
T2122_.53.0439c29: 恒河沙等佛所發菩提心。然後乃能於惡世
T2122_.53.0440a01: 中不謗是法。受持讀誦書寫經卷。雖爲他説
T2122_.53.0440a02: 未解深義。若有衆生於四恒河沙等佛所發
T2122_.53.0440a03: 菩提心。然後乃能於惡世中不謗是法。受持
T2122_.53.0440a04: 讀誦書寫經卷。爲他廣説十六分中一分之
T2122_.53.0440a05: 義。雖復演説亦不具足。若有衆生於五恒河
T2122_.53.0440a06: 沙等佛所發菩提心。然後乃能於惡世中。不
T2122_.53.0440a07: 謗是經受持讀誦。廣爲人説。十六分中八分
T2122_.53.0440a08: 之義。若有於六恒河沙等佛所發菩提心。然
T2122_.53.0440a09: 後乃能於惡世中。不謗是經受持讀誦。爲他
T2122_.53.0440a10: 廣説。十六分中十二分義。若有於七恒河
T2122_.53.0440a11: 沙等佛所發菩提心。然後乃能於惡世中。不
T2122_.53.0440a12: 謗是法受持讀誦。爲他廣説。十六分中十四
T2122_.53.0440a13: 分義。若有於八恒河沙等佛所發菩提心。然
T2122_.53.0440a14: 後乃能於惡世中。不謗是法受持讀誦。亦勸
T2122_.53.0440a15: 他人令得書寫。自能聽受。復勸他人令得聽
T2122_.53.0440a16: 受。又大悲經云。佛告阿難。若有衆生。於諸佛
T2122_.53.0440a17: 所一發信心。如是善根終不敗亡。況復諸餘
T2122_.53.0440a18: 善根。譬如有人析破一毛以爲百分。取一分
T2122_.53.0440a19: 沾一滴水。持至我所而作是言。我以此
T2122_.53.0440a20: 水寄付瞿曇。莫令此水而有増減。亦莫令風
T2122_.53.0440a21: 日飄暴乾竭此水。不令鳥獸飮之令盡。勿使
T2122_.53.0440a22: 異水而有和雜。以器盛持莫置在地。如來爾
T2122_.53.0440a23: 時即受彼寄。置恒河中不令入洄。亦復不令
T2122_.53.0440a24: 餘物揩突。如是水滴在大河中。隨流而去使
T2122_.53.0440a25: 不入洄復無遮礙。諸鳥獸等亦不飮盡。如
T2122_.53.0440a26: 是水滴不増不減。一等如故。共大水聚漸入
T2122_.53.0440a27: 大海。若是水滴毘嵐風起壞世界時。假使是
T2122_.53.0440a28: 人住世一劫。我亦如是得住一劫。彼人爾時
T2122_.53.0440a29: 至劫盡時而來我所作如是言。瞿曇。我本寄
T2122_.53.0440b01: 水今有無耶。如來爾時知彼水滴在大海中。
T2122_.53.0440b02: 見知住處。不與餘水共相和雜。不増不減平
T2122_.53.0440b03: 等如故持還彼人。阿難。如是如來應正遍知。
T2122_.53.0440b04: 有大神通無量知見明了無障。於受寄人中
T2122_.53.0440b05: 最尊最勝。若於佛所寄付如是微細水滴。經
T2122_.53.0440b06: 於久遠而不虧損。此義應知。阿難。其細毛端
T2122_.53.0440b07: 者。喩心意識。恒河者。喩生死流。一滴水者。
T2122_.53.0440b08: 喩一發心微少善根。大海者。喩佛如來應正
T2122_.53.0440b09: 遍知。所寄人者。喩彼清信婆羅門長者居士
T2122_.53.0440b10: 等。住一劫者。喩如來受彼寄水終不虧損。亦
T2122_.53.0440b11: 如彼人寄彼水滴經於久遠不虧一毫。如是
T2122_.53.0440b12: 阿難。若於佛所一發信心善根不失。何況諸
T2122_.53.0440b13: 餘勝妙善根。我説是人一切悉是趣涅槃果。
T2122_.53.0440b14: 雖餘不善墮在三塗。以本善根佛知是已從
T2122_.53.0440b15: 彼拔出置無畏岸。令彼憶識所種善根。息一
T2122_.53.0440b16: 切苦得一切樂
T2122_.53.0440b17: 又佛説無畏女經云。爾時阿闍世王有女名
T2122_.53.0440b18: 無畏徳。端正無比成就最勝殊妙功徳。年始
T2122_.53.0440b19: 十二其父王堂閣之上。著金寶屐。彼處而坐。
T2122_.53.0440b20: 時無畏徳女見諸聲聞。不起不迎。默然而住。
T2122_.53.0440b21: 不共問答。不迎不禮。不讓床坐。阿闍世王見
T2122_.53.0440b22: 無畏徳默然而住。即告之言。汝豈不知。此
T2122_.53.0440b23: 等皆是釋迦如來上足弟子成就大法耶。世
T2122_.53.0440b24: 間福田耶。以爲愍念諸衆生故而行乞食。汝
T2122_.53.0440b25: 今既見。何故不起。不馳不禮。不共相問。復
T2122_.53.0440b26: 不讓坐。汝今覩見何事故而不起迎。爾時無
T2122_.53.0440b27: 畏白父王言。不審大王。頗見頗聞轉輪聖王
T2122_.53.0440b28: 見諸小王而起迎不。王言不也。復言。頗見
T2122_.53.0440b29: 頗聞師子獸王見野干時爲起迎不。王言不
T2122_.53.0440c01: 也。復言。頗見頗聞帝釋天王迎餘天不。王言
T2122_.53.0440c02: 不也。頗見頗聞大海之神禮敬江河池神不。
T2122_.53.0440c03: 王言不也。女言。大王。如是菩薩發心趣向阿
T2122_.53.0440c04: 耨菩提。轉輪聖王。以大慈悲初發心已。云
T2122_.53.0440c05: 何禮敬離大慈悲小王聲聞。大王。頗有已求
T2122_.53.0440c06: 無上正覺之道師子獸王。而禮小乘野干人
T2122_.53.0440c07: 耶。頗有欲到大智之海欲求善知大法之聚。
T2122_.53.0440c08: 而求牛迹聲聞人耶。大王。若有親近聲聞人
T2122_.53.0440c09: 者。是人即發聲聞之心。若有親近縁覺人者。
T2122_.53.0440c10: 是人即發縁覺之心。若有親近正眞正覺之
T2122_.53.0440c11: 人者。是人即發阿耨菩提心。爾時阿闍世王
T2122_.53.0440c12: 復語無畏徳女言。汝大我慢。云何如是。見諸
T2122_.53.0440c13: 聲聞而不奉迎。女言。大王。勿作此語。大王亦
T2122_.53.0440c14: 慢。云何不迎王舍城内諸貧窮者。王語女言。
T2122_.53.0440c15: 彼非我類。我云何迎。女言。大王。初心菩薩亦
T2122_.53.0440c16: 復如是。一切聲聞縁覺亦非我類。王語女言。
T2122_.53.0440c17: 汝豈不見。諸菩薩等皆悉敬一切衆生。女言。
T2122_.53.0440c18: 大王。菩薩爲度憍慢瞋惱諸衆生等令彼得
T2122_.53.0440c19: 起迴向之心。是故禮敬一切衆生。爲長衆生
T2122_.53.0440c20: 諸善根本。是故禮敬
T2122_.53.0440c21: 時無畏徳菩薩母。號曰月光。此月光女捨
T2122_.53.0440c22: 是身已生忉利天。號曰光明増上天子。若彌
T2122_.53.0440c23: 勒得菩提時。便即出家。次第皆見賢劫諸佛。
T2122_.53.0440c24: 悉得供養。然後於彼離垢如來所得作大王
T2122_.53.0440c25: 具足七寶。號曰地持。供養彼佛已得成阿耨
T2122_.53.0440c26: 菩提。號曰遍光如來
T2122_.53.0440c27: 頌曰
T2122_.53.0440c28:     封迷昏闇久 裴回夢裏藏
T2122_.53.0440c29:     心塵既未洗 怖霑甘露漿
T2122_.53.0441a01:     慈顏發暉曜 燭我見朝陽
T2122_.53.0441a02:     忽逢善知友 開導益神光
T2122_.53.0441a03:     稍寤心澄靜 方厭俗蒼茫
T2122_.53.0441a04:     緇徒既肅肅 法侶亦鏘鏘
T2122_.53.0441a05:     見者心歡喜 歸誠向道場
T2122_.53.0441a06:     若存信邪倒 來苦未何殃
T2122_.53.0441a07: 感應縁略引
三驗
T2122_.53.0441a08: 晋沙門竺法師 宋居士袁炳 隋沙門釋道
T2122_.53.0441a09:
T2122_.53.0441a10: 晋沙門竺法師者住會稽。與北中王亘之周
T2122_.53.0441a11: 旋甚厚。共論死生罪福報應之事。情昧難明
T2122_.53.0441a12: 未審有無因。便共要若有先死當相報語。既
T2122_.53.0441a13: 別後王*亘在都。於廟中忽見法師來王便驚
T2122_.53.0441a14: 云。和上何處來。答曰。貧道以某月日命過。
T2122_.53.0441a15: 罪福皆不虚。應若影響。檀越但當勤修道以
T2122_.53.0441a16: 昇濟神明耳。先與君要故來相語。言訖不
T2122_.53.0441a17: 復見右一驗出
續搜神記
T2122_.53.0441a18: 宋袁炳字叔煥。陳郡人也。泰始末爲臨湘
T2122_.53.0441a19: 令。亡後積年。友人司馬遜於將曉間。如夢見
T2122_.53.0441a20: 炳來陳敍闊別訊問安否。既而謂遜曰。吾等
T2122_.53.0441a21: 平生立意置論。常言生爲馳役死爲休息。今
T2122_.53.0441a22: 日始知定不然矣。恒患在世有人務馳求金
T2122_.53.0441a23: 幣共相贈遺。幽途此事亦復如之。遜問。罪福
T2122_.53.0441a24: 應報定實何如。炳曰。如我舊見。與經教所
T2122_.53.0441a25: 説不盡符同。將是聖人抑引之談耳。如今所
T2122_.53.0441a26: 見。善惡大科略不異也。然殺生故最爲重禁。
T2122_.53.0441a27: 愼不可犯也。遜曰。卿此徴相示。良不可言。
T2122_.53.0441a28: 當以語白尚書也。炳曰。甚善。亦請卿敬情尚
T2122_.53.0441a29: 書時。司空簡穆王公爲吏部尚書。炳遜並其
T2122_.53.0441b01: 游賓。故及之。往反可數百語辭去。遜曰。闊別
T2122_.53.0441b02: 之久常思敍集。相値甚難何不小住。炳曰。
T2122_.53.0441b03: 止暫來耳。不可得久留。且此輩語亦不容得
T2122_.53.0441b04: 委悉。於是而去。初炳來闇夜。遜亦了不覺所
T2122_.53.0441b05: 以。而明得覩見。炳既去遜下床送之。始躡
T2122_.53.0441b06: 屐而還闇。見炳脚間有光可尺許。亦得照
T2122_.53.0441b07: 其兩足。餘地猶皆闇云此一驗出
冥祥記
T2122_.53.0441b08: 隋蜀部灌口山竹林寺釋道仙。本康居國人。
T2122_.53.0441b09: 以游賈爲業。往來呉蜀集積珠寶。向直十萬
T2122_.53.0441b10: 貫。後達梓州牛頭山。値僧説法深寤財累乃
T2122_.53.0441b11: 沈江頓捨。便投灌口山竹林寺出家。初落髮
T2122_.53.0441b12: 日對衆誓曰。吾不得道誓不出山。結志不群
T2122_.53.0441b13: 野栖禽獸。入定一坐五日爲期。有客到門潜
T2122_.53.0441b14: 通即覺起共接語。若無人時。端坐靜室寂若
T2122_.53.0441b15: 虚空。有時預告。明當客至人數若干。形貌
T2122_.53.0441b16: 服色恰期明至。數服皆同。時遭酷旱。百姓惶
T2122_.53.0441b17: 怖憂稼失色。皆來請祈雨。仙即往龍穴以
T2122_.53.0441b18: 杖扣門。喚曰。衆生何爲嗜眠。如語即寤。當即
T2122_.53.0441b19: 玄雲四合大雨普沾。民頼斯澤。貴賤咸賽
T2122_.53.0441b20: 欽若天神。隋蜀王秀作鎭岷絡。有聞王者。
T2122_.53.0441b21: 尋遣追召全不承命。王勃然動色。親領兵仗
T2122_.53.0441b22: 往彼擒之。必若固違可即加刃。仙聞兵至傍
T2122_.53.0441b23: 若無人。被僧伽梨已端坐禪誦。王達山足。忽
T2122_.53.0441b24: 降雨雜注雹雪雷&T060355;水涌。須臾滿川。軍藏
T2122_.53.0441b25: 無計並憂沒命。事既窘迫。乃懺悔歸依。遙
T2122_.53.0441b26: 禮仙徳。垂雲忽散山路清夷。得達仙所。王躬
T2122_.53.0441b27: 盡敬一心歸懺。仙爲説法重發信心。乃殷勤
T2122_.53.0441b28: 奉請邀還成都。至靜衆寺彌加厚禮。擧郭恭
T2122_.53.0441b29: 敬。號爲仙闍梨。至仁壽年中返于山寺。卒葬
T2122_.53.0441c01: 於彼右一驗出
唐高僧傳
T2122_.53.0441c02: 士女篇第十二此有
二部
T2122_.53.0441c03:   俗男部 俗女部
T2122_.53.0441c04: 俗男部第一此別
三部
T2122_.53.0441c05:   述意部 誡俗部 勸導部
T2122_.53.0441c06: 述意部第一
T2122_.53.0441c07: 夫在家丈夫尊卑有二。一貴二賤。一富二貧。
T2122_.53.0441c08: 富貴之者人多放逸。傲慢貢高輕辱凌下。或
T2122_.53.0441c09: 有乘威籍勢尊己凌人。或有博識聰達恃才
T2122_.53.0441c10: 凌人。或有辯口利詞暢説*凌人。或有誇豪
T2122_.53.0441c11: 奢侈輕慢*凌人。或有美容姿態恃色*凌人。
T2122_.53.0441c12: 或有乘肥騁騎恃乘*凌人。或有資財奴婢
T2122_.53.0441c13: 恃富陵人。如是衆多不可具述。衆生愚癡甚
T2122_.53.0441c14: 爲可愍。不知無常將至。妄起高心。來報湯
T2122_.53.0441c15: 炭煎煮相待。獄卒執叉伺候日久。不憂斯
T2122_.53.0441c16: 事公然喜樂。何異猪羊不知死至。何異飛蠅
T2122_.53.0441c17: 貪樂死屍。惟古思今富貴非一。生滅交臂貴
T2122_.53.0441c18: 賤同塵。富貴者唯見荒墳。貧賤者已同灰壤。
T2122_.53.0441c19: 既知貴賤同灰。即須卑己敬上。是以親疏無
T2122_.53.0441c20: 定貴賤不*常。苦樂易位昇沈更互也
T2122_.53.0441c21: 誡俗部第二
T2122_.53.0441c22: 如華嚴經。有十種慢業應當避之。一於尊重
T2122_.53.0441c23: 福田和上阿闍梨父母沙門婆羅門所。而不
T2122_.53.0441c24: 尊重恭敬供養。是爲慢業。二有諸法師得勝
T2122_.53.0441c25: 妙法。於大乘深法知出生死道。得陀羅尼成
T2122_.53.0441c26: 就多聞。具智慧藏善能説法。而不信受恭敬
T2122_.53.0441c27: 供養是爲慢業。三聽受法時。若聞深法應發
T2122_.53.0441c28: 離欲心歡喜無量。而不讃法師令衆歡喜。是
T2122_.53.0441c29: 爲慢業。四起慢心自高凌彼。不省己實不
T2122_.53.0442a01: 調自心。是爲慢業。五起計我心。見有功徳智
T2122_.53.0442a02: 慧者不讃其美。見無徳者反説其善。若聞
T2122_.53.0442a03: 讃他於彼人所起嫉妬心。是爲慢業。六若有
T2122_.53.0442a04: 法師知是法是律是實是佛語。以憎嫉故説
T2122_.53.0442a05: 言非法非律非實非佛語。欲壞他信心故。是
T2122_.53.0442a06: 爲慢業。七自敷高座。我爲法師不應執事。不
T2122_.53.0442a07: 應恭敬供養餘人諸修梵行。尊長有徳悉應
T2122_.53.0442a08: 恭敬供養於我。是爲慢業。八遠離頻蹙惡
T2122_.53.0442a09: 眼視彼。常以和顏等觀衆生。言常柔軟無有
T2122_.53.0442a10: 獷離恚恨心。而於彼法師求其過惡。是
T2122_.53.0442a11: 爲慢業。九以我慢心。於多聞者不往恭敬起
T2122_.53.0442a12: 聽聞法。留難亦不諮問。何等爲善何等不善。
T2122_.53.0442a13: 何等應作何等不應作。何等業長夜饒益一
T2122_.53.0442a14: 切衆生。作何等行不益衆生。作何等行從明
T2122_.53.0442a15: 入明。作何等行從冥入冥。如是人輩爲我心
T2122_.53.0442a16: 漂沒。不能得見出要正道。是爲慢業。十起慢
T2122_.53.0442a17: 心故不値諸佛難得之法。消盡宿世所種善
T2122_.53.0442a18: 根。不應説而説。起呵責心更相譏論。住如
T2122_.53.0442a19: 是法應入邪道。但菩提心力故。而不永捨
T2122_.53.0442a20: 菩薩所行。雖不捨菩薩道。而於無量百千萬
T2122_.53.0442a21: 劫。尚不値佛。何況聞法。是爲慢業。又出曜
T2122_.53.0442a22: 經偈云
T2122_.53.0442a23:     衆生爲慢纒 染著於憍慢
T2122_.53.0442a24:     爲見所迷惑 不免生死除
T2122_.53.0442a25: 故知。凡夫爲惡雖少。後世深苦獲無邊報。如
T2122_.53.0442a26: 毒在心人意不同。白衣營生不知顧死。然生
T2122_.53.0442a27: 不可保死必奄至。尋此危命非朝則夕。俄頃
T2122_.53.0442a28: 之間凶變無常。徒修田宅愛戀妻兒。法句喩
T2122_.53.0442a29: 經云。佛在舍衞國時。城中有婆羅門。年向八
T2122_.53.0442b01: 十。財富無數。爲人難化。不識道徳不計無常。
T2122_.53.0442b02: 更作好舍。前庌後堂涼臺温室。東西兩廂
T2122_.53.0442b03: 廡數十梁。唯後堂前距陽未訖。時婆羅門*常
T2122_.53.0442b04: 自經營指授衆事。佛以道眼見此老公。命
T2122_.53.0442b05: 不終日當就後世。不能自知。而方忪忪繕治。
T2122_.53.0442b06: 精神無福甚可憐愍。佛將阿難住到其門。慰
T2122_.53.0442b07: 問老*公得無勞倦。今作此舍何所爲安。*公
T2122_.53.0442b08: 言。前*庌待客後堂自處。東西二廂當安兒
T2122_.53.0442b09: 息財物僕使。夏上涼臺冬入温室。佛語老
T2122_.53.0442b10: *公。久聞宿徳思遲談講。佛有要偈。存亡有
T2122_.53.0442b11: 益。欲以相贈不審可不。願小廢事共坐論説
T2122_.53.0442b12: 不耶老*公答言。今正大遽不容坐語。後日更
T2122_.53.0442b13: 來當共善叙。所云要偈便可説之。於是世尊
T2122_.53.0442b14: 即説偈言
T2122_.53.0442b15:     有子有財 愚唯汲汲 我且非我
T2122_.53.0442b16:     何有子財 暑當止此 寒當止此
T2122_.53.0442b17:     愚多預慮 莫知來變 愚蒙愚蔽
T2122_.53.0442b18:     自謂我智 愚而稱智 是謂極愚
T2122_.53.0442b19: 婆羅門言。善説此偈。今實遑遽。後來更論之。
T2122_.53.0442b20: 於是世尊傷之而去。老*公於後自授屋椽。椽
T2122_.53.0442b21: 墮打頭破即時命過。家室啼哭驚動四隣。佛
T2122_.53.0442b22: 去未遠便有此變。里頭逢諸梵志數十人。問
T2122_.53.0442b23: 佛從何所來。佛言。屬到死老*公舍。爲*公説
T2122_.53.0442b24: 法。不信佛語不知無常。今老者忽然已就後
T2122_.53.0442b25: 世。具爲諸梵志更説前偈義。聞之欣然即得
T2122_.53.0442b26: 道跡。於是世尊爲説偈言
T2122_.53.0442b27:     愚暗近智 如瓢斟味 雖久狎習
T2122_.53.0442b28:     猶不知法 開達近智 如舌甞味
T2122_.53.0442b29:     雖須臾習 即解道要 愚人造行
T2122_.53.0442c01:     爲身招禍 快心作惡 自致重殃
T2122_.53.0442c02:     爲行不善 退見悔悋 致涕流面
T2122_.53.0442c03:     報由宿習
T2122_.53.0442c04: 時諸梵志重聞此偈益懷篤信。爲佛作禮。歡
T2122_.53.0442c05: 喜奉行
T2122_.53.0442c06: 勸導部第三
T2122_.53.0442c07: 惟此慢心通於白黒。智愚不免豪賤共有。但
T2122_.53.0442c08: 去輕論重在俗爲甚。亦有空言我美。評説賢
T2122_.53.0442c09: 良譏毀聖徳。一切白衣終日行之。未甞一日
T2122_.53.0442c10: 慚愧發露。情求勝道退省已躬。故外書云。力
T2122_.53.0442c11: 慕善道可用安身。力慕孝悌可用榮親。亦有
T2122_.53.0442c12: 君子。高慕釋教遵奉修行。貞仁退讓廉謹信
T2122_.53.0442c13: 順。皆是宿種禀性自然。與道何殊。亦有出家
T2122_.53.0442c14: 之人。不依聖教違犯戒律。不學無知與鄙俗
T2122_.53.0442c15: 無殊。然道俗形乖犯有希數。心有明暗過有
T2122_.53.0442c16: 輕重。故出家之人未犯已前念念入道。善業
T2122_.53.0442c17: 已熏福基已厚。雖有微惡輕愧而造。不能傾
T2122_.53.0442c18: 動。若小慚愧便復清白。若論在俗。身居無
T2122_.53.0442c19: 慚之地。心有無愧之情。畜養妻兒。財色五欲
T2122_.53.0442c20: 盈堂滿室。葷辛酒肉隨求所得。愛染情深
T2122_.53.0442c21: 無時暫捨。惡縁同住。豈得免之。此則明暗路
T2122_.53.0442c22: 分黒白殊隔。故知明能滅暗。暗不滅明。小燈
T2122_.53.0442c23: 之明已了室内。出家之人雖犯微過前明已
T2122_.53.0442c24: 成。正可光不増暉而本明常照。如器存炷立
T2122_.53.0442c25: 田安業永也。又出家造惡極難。如陸地行船。
T2122_.53.0442c26: 在家起過即易。如海中汎舟。又出家修道易
T2122_.53.0442c27: 爲。如海中汎舟。在家修福甚難。如陸地行
T2122_.53.0442c28: 船。船雖是同由處有異。故遲疾不同。修犯
T2122_.53.0442c29: 難易。是知生死易染善法難成。早求自度勵
T2122_.53.0443a01: 慕出俗。又賢愚經云。出家功徳其福甚多。若
T2122_.53.0443a02: 放男女奴婢。若聽人民。若自己身出家入道。
T2122_.53.0443a03: 功徳無量非譬爲比。出家功徳。高於須彌。
T2122_.53.0443a04: 深於巨海。廣於虚空。所以然者。由出家故畢
T2122_.53.0443a05: 成佛道。佛在世時。王舍城中有一長者。名曰
T2122_.53.0443a06: 福増。年過百歳。家中大小莫不厭賤。聞説出
T2122_.53.0443a07: 家功徳無量。即來佛所求欲出家。値佛不在
T2122_.53.0443a08: 即往至舍利弗所。舍利弗見老不度。如是
T2122_.53.0443a09: 五百大阿羅漢皆悉不度。即出寺門住門閫
T2122_.53.0443a10: 上。發聲大哭。世尊復至種種慰喩。即告目
T2122_.53.0443a11: 連令其出家。目連即與出家授戒。復常爲諸
T2122_.53.0443a12: 年少比丘之所激切。便欲投河沒水而死。目
T2122_.53.0443a13: 連觀見以神通力接置岸上。問知因縁。目連
T2122_.53.0443a14: 念言。此人不以生死怖之無由得道。即令
T2122_.53.0443a15: 至心捉師衣角。飛騰虚空到大海邊。見一新
T2122_.53.0443a16: 死端正女人。見有一蟲從其口出還從鼻入。
T2122_.53.0443a17: 復從眼出從耳而入。目連觀已捨之而去。弟
T2122_.53.0443a18: 子問言。是何女人。答言。此是舍衞城中大薩
T2122_.53.0443a19: 薄婦。容貌端正世間少雙。其婦常以三奇木
T2122_.53.0443a20: &T016254;鏡照面。自覩端正。便起憍慢。深自愛
T2122_.53.0443a21: 著。夫甚敬愛將共入海。海惡船破沒水而死。
T2122_.53.0443a22: 漂出在岸。此薩薄婦由自愛身。死後還生在
T2122_.53.0443a23: 故身中。作此蠱也。捨蟲身已墮大地獄受
T2122_.53.0443a24: 苦無量。小復前行見一女人。自身負銅&T055114;
T2122_.53.0443a25: &T055114;著水以火燃沸。脱衣入&T055114;。肉熟離骨。
T2122_.53.0443a26: 沸吹骨出在外。風吹尋還成人。自取肉食。福
T2122_.53.0443a27: 増問師。是何女人。其師答言。舍衞國中有優
T2122_.53.0443a28: 婆夷。敬信三寶。請一比丘一夏供養。在於陌
T2122_.53.0443a29: 頭作房安置。自辦種種香美飯食。遣婢送
T2122_.53.0443b01: 之。婢至屏處選好先食。餘與比丘。大家覺問。
T2122_.53.0443b02: 汝不偸食不。婢答言無。比丘食訖有殘與
T2122_.53.0443b03: 我。我乃食之。若我先食使我世世自食身肉。
T2122_.53.0443b04: 以是因縁。先受華報後墮地獄。次小前行見
T2122_.53.0443b05: 一肉樹。多有諸蟲圍唼其身無有空處。
T2122_.53.0443b06: 喚啼哭如地獄聲。弟子問師。是何樹耶。目連
T2122_.53.0443b07: 答言。是瀬利吒營事比丘。以自在故費用僧
T2122_.53.0443b08: 物。華果飮食送與白衣。以是因縁受此華報。
T2122_.53.0443b09: 後墮地獄。唼樹諸蟲即爾時得物之人。次復
T2122_.53.0443b10: 前行見一男子。周匝多有獸頭人身。諸惡鬼
T2122_.53.0443b11: 神手執弓弩。三隻毒箭鏃皆火燃。競共射之
T2122_.53.0443b12: 洞身焦燃。福増問師。此何人耶。目連答言。此
T2122_.53.0443b13: 人前身作大獵師。多害禽獸故受斯苦。於後
T2122_.53.0443b14: 命終墮大地獄。次復前行見一大山。下安刀
T2122_.53.0443b15: 劍。見有一人從上投下刺壞其身。投已復上
T2122_.53.0443b16: 如前不息。福増問師。此復何人。師復答言。是
T2122_.53.0443b17: 王舍城王大鬪將。以勇猛故身處前鋒傷殺
T2122_.53.0443b18: 物命。先受此苦後墮地獄。次復前行見一骨
T2122_.53.0443b19: 山。其山高大七百由旬。能障蔽日使海陰
T2122_.53.0443b20: 黒。爾時目連於此骨山一大肋上。往來經行。
T2122_.53.0443b21: 弟子問師。是何骨山。師答福増言。汝欲知者。
T2122_.53.0443b22: 此即是汝故身骨也。福増聞已心驚毛豎惶
T2122_.53.0443b23: 怖汚出。白和尚言。聞我今者心未裂頃。願
T2122_.53.0443b24: 爲時説本末因縁。目連告曰。生死輪轉無有
T2122_.53.0443b25: 邊際。造善惡業終無朽敗必受其報。昔過去
T2122_.53.0443b26: 時此閻浮提有一國王。名曰法増。好喜布施。
T2122_.53.0443b27: 持戒聞法。慈悲衆生不傷物命。正法治國滿
T2122_.53.0443b28: 二十年。其間閑暇共人博戲。時有一人犯法
T2122_.53.0443b29: 殺人。臣以白王。値王暮戲。脱答之言。隨國
T2122_.53.0443c01: 法治。即依律斷殺人應死。尋即殺之。王戲罷
T2122_.53.0443c02: 已問諸臣言。罪人何所。臣答殺竟。王聞是語。
T2122_.53.0443c03: 悶絶躄地水灑乃蘇。垂涙而言。宮人伎女象
T2122_.53.0443c04: 馬七珍悉皆住此。唯我一人獨入地獄。我今
T2122_.53.0443c05: 殺人。當知便是栴陀羅王。不知世世當何所
T2122_.53.0443c06: 趣。我今決定不須爲王。即捨王位入山自守。
T2122_.53.0443c07: 其後命終生大海中。作摩竭魚。其身長大七
T2122_.53.0443c08: 百由旬。諸王大臣自恃勢力。枉剋百姓殺戮
T2122_.53.0443c09: 無邊。命終多墮摩竭大魚。多有諸蟲唼食其
T2122_.53.0443c10: 身。身癢揩山殺蟲汚海。血流百里。魚一眠
T2122_.53.0443c11: 時經於百歳。飢渇吸水。水流入口如注大河。
T2122_.53.0443c12: 爾時適有五百賈客。入海採寶。値魚張口。
T2122_.53.0443c13: 船疾趣口。賈人恐怖擧聲大哭。垂入魚口
T2122_.53.0443c14: 一時同聲稱南無佛。魚聞佛聲閉口水停。賈
T2122_.53.0443c15: 人得活。魚飢命終生王舍城作汝身也。魚死
T2122_.53.0443c16: 之後夜叉羅刹出置海岸。肉消骨在作此骨
T2122_.53.0443c17: 山。法増王者汝身是也。縁殺人故墮海作魚。
T2122_.53.0443c18: 福増聞已深畏生死。觀見故身解法無常。得
T2122_.53.0443c19: 阿羅漢果
T2122_.53.0443c20: 俗女部第二此別
二部
T2122_.53.0443c21:   述意部 姦僞部
T2122_.53.0443c22: 述意部第一
T2122_.53.0443c23: 夫在家俗女患毒多過。佛説邪諂甚於男子。
T2122_.53.0443c24: 或假塗面首調飾脂粉。或綺羅華服誑誘愚
T2122_.53.0443c25: 夫。或驕弄脣口邪眄歌笑。或咨嗟吟詠瞻視
T2122_.53.0443c26: 看人。或出胸露手掩面藏頭。或緩歩徐行搖
T2122_.53.0443c27: 身弄影。或開眼閉目乍悲乍喜。幻惑愚夫令
T2122_.53.0443c28: 心妄著。如是妖僞卒難述盡。凡夫迷醉皆爲
T2122_.53.0443c29: 所惑。譬如姦賊種種多詐。亦如畫瓶儲糞誑
T2122_.53.0444a01: 人。亦如高羅群鳥落之。亦如密網衆魚投之。
T2122_.53.0444a02: 亦如闇坑盲者陷之。亦如飛蛾見火投之。亦
T2122_.53.0444a03: 蒼蠅貪樂臭屍。近則失國破家。觸則如把
T2122_.53.0444a04: 毒蛇。外言如蜜内心如鴆。家貧困苦皆由女
T2122_.53.0444a05: 人。出外喪身亦由女人。室家不和亦由女人。
T2122_.53.0444a06: 男女反逆亦由女人。兄弟離散亦由女人。宗
T2122_.53.0444a07: 親疏索亦由女人。墜墮惡道亦由女人。不生
T2122_.53.0444a08: 人天亦由女人。障善業道亦由女人。不入聖
T2122_.53.0444a09: 果亦由女人。如是過患不可具論。衆生如是
T2122_.53.0444a10: 甚爲可愍。常爲慾火所燒而不能離。致受
T2122_.53.0444a11: 殃苦爾來不絶也
T2122_.53.0444a12: 姦僞部第二
T2122_.53.0444a13: 如出曜經云。昔舍衞城中有一婦女。抱兒持
T2122_.53.0444a14: 瓶詣井汲水。有一男子顏貌端正。坐井右邊
T2122_.53.0444a15: 亦有經云見阿難行美顏
貪愛求爲夫婦事在別經
彈琴自娯。時彼女人欲
T2122_.53.0444a16: 意偏多耽著彼人。彼人亦復欲意熾盛耽著
T2122_.53.0444a17: 女人。女人欲意迷荒以索繋小兒頸懸於井
T2122_.53.0444a18: 中。尋還挽出。小兒即死。愁憂傷結呼天墮涙
T2122_.53.0444a19: 自外
云云
又佛在拘睒彌國。國王號曰優填。拘留
T2122_.53.0444a20: 國有逝心。名摩因提。生女端正華色世間少
T2122_.53.0444a21: 雙。父覩女容一國希有。名曰無比。隣國諸
T2122_.53.0444a22: 僚寀豪姓靡不娉焉。父答曰。若有君子
T2122_.53.0444a23: 容與吾女齊。吾將應之。佛時行在其國。逝
T2122_.53.0444a24: 心覩佛三十二相八十種好。身色紫金巍巍
T2122_.53.0444a25: 堂堂光儀無上。心喜而曰。吾女獲匹。正是斯
T2122_.53.0444a26: 人。歸語其妻曰。吾爲無比得婿。促莊飾女當
T2122_.53.0444a27: 將往也。夫妻共服飾之。其女行歩搖動華光
T2122_.53.0444a28: 珠。珍。瓔珞莊嚴光國。夫妻倶將至佛。妻道
T2122_.53.0444a29: 見佛跡相好之文。光采之色非世所有。知
T2122_.53.0444b01: 爲天尊謂其夫曰。此人足跡之理。乃爾非世
T2122_.53.0444b02: 可聞。斯將非凡。必自清淨無復婬欲。將不
T2122_.53.0444b03: 取吾無自辱也。夫曰。何以知其然耶。妻因説
T2122_.53.0444b04: 偈言
T2122_.53.0444b05:     婬人曳踵行 恚者斂指歩
T2122_.53.0444b06:     愚者足&T050334;地 斯跡天人尊
T2122_.53.0444b07: 逝心曰。非爾女人所知。汝不樂者便自還歸。
T2122_.53.0444b08: 仍自將女詣佛所稽首佛足。白言。大仁。勤勞
T2122_.53.0444b09: 教授身無供養。有是麁女願給箕掃。佛言。汝
T2122_.53.0444b10: 以女爲好耶。答曰。生得此女顏容實好。世間
T2122_.53.0444b11: 無雙。諸國王豪姓多有求者不以應之。竊見
T2122_.53.0444b12: 大仁光色巍巍非世所見。貪得供養故冒自
T2122_.53.0444b13: 歸耳。佛言。此女之好爲著何許。逝心曰。從頭
T2122_.53.0444b14: 至足周旋觀之無不好也。佛言。惑哉肉眼。吾
T2122_.53.0444b15: 今觀之。從頭至足無一好也。汝見頭上有髮。
T2122_.53.0444b16: 髮但是毛。象馬之尾亦皆爾也。髮下有髑髏。
T2122_.53.0444b17: 髑髏是骨。屠家猪頭骨亦皆爾。頭中有腦。腦
T2122_.53.0444b18: 者如泥。臊臭逆鼻。下之著地莫能蹈者。目者
T2122_.53.0444b19: 是池。決之純汁。鼻中有洟。口但有唾。腹藏
T2122_.53.0444b20: 肝肺皆爾腥臊。腸胃膀光但盛屎尿。腐臭難
T2122_.53.0444b21: 論。腹爲韋嚢裹諸不淨。四支手足骨骨相
T2122_.53.0444b22: 拄。筋攣皮縮但恃氣息。以動作之。譬如木人
T2122_.53.0444b23: 機關作之。作之訖畢解剥其體。節節相離
T2122_.53.0444b24: 手足狼藉。人亦如是有何等好。而云少雙。
T2122_.53.0444b25: 昔者吾在貝多樹下。第六魔天王莊嚴三女。
T2122_.53.0444b26: 顏容華飾天中無比。非徒此倫。欲以壞吾道
T2122_.53.0444b27: 意。我便爲説身中穢惡。即皆化成老母。形壞
T2122_.53.0444b28: 不復。慚愧而去。今此屎嚢欲作何變。急將
T2122_.53.0444b29: 還去吾不取也。逝心聞佛所説恧然慚恥無
T2122_.53.0444c01: 辭。復白佛曰。若仁不取者。欲以妻優填王可
T2122_.53.0444c02: 乎。佛不答焉。逝心即送女與優填王。王獲女
T2122_.53.0444c03: 大喜悦。拜父爲太傅。爲女興宮。伎樂千人以
T2122_.53.0444c04: 給侍之。王正后師事於佛得須陀洹道。此女
T2122_.53.0444c05: 譛之於王。王惑其言。以百箭射后。后見矢
T2122_.53.0444c06: 不懼都無恚怒。一意念佛慈心。長跪向王。矢
T2122_.53.0444c07: 皆繞后三匝還住王前。百矢皆爾。王乃自覺
T2122_.53.0444c08: 悵然而懼。即駕金車白象馳詣佛所。未到下
T2122_.53.0444c09: 車。屏從叉手歩進稽首佛足。長跪自陳曰。
T2122_.53.0444c10: 吾有重咎愧在三尊。所以彼婬劮圖欲興
T2122_.53.0444c11: 耶。於佛聖衆有毒惡念。以矢百枚射佛弟
T2122_.53.0444c12: 子。如事陳之。覩之心懼。惟佛至尊。無量之
T2122_.53.0444c13: 慈。白衣弟子慈力乃爾。豈況無上正眞佛乎。
T2122_.53.0444c14: 我今首過歸命三尊。唯佛弘慈原赦其咎。
T2122_.53.0444c15: 佛歎曰。善哉。王覺惡悔過。此明人之行也。
T2122_.53.0444c16: 吾受王善意。王稽首如是至三。佛亦三受
T2122_.53.0444c17: 之。王又頭腦著地退就座曰。禀氣兇頑忿戻
T2122_.53.0444c18: 自恣。無忍辱心。三毒不除惡行快意。女人妖
T2122_.53.0444c19: 蠱不知其惡。自惟死後必入地獄。願佛加
T2122_.53.0444c20: 哀廣説女惡魑魅之態。入其羅網尠能自拔。
T2122_.53.0444c21: 我聞其禍必以自誡。國人巨細得以改操。
T2122_.53.0444c22: 佛言。用此爲問耶。但説餘義。王曰。餘義異日
T2122_.53.0444c23: 禀之不晩。女亂惑意凶禍之大。不聞其禍何
T2122_.53.0444c24: 由遠之。願佛具爲我釋地獄之變及女人之
T2122_.53.0444c25: 穢。佛言。且聽。男子有狂愚之惡却觀女妖。王
T2122_.53.0444c26: 曰。善哉。願受明教。佛曰。士有四惡急所當
T2122_.53.0444c27: 知。世有婬夫甞想覩女。思聞妖聲。遠捨正
T2122_.53.0444c28: 法。疑眞信邪。欲網所裹沒在盲冥。爲欲所使
T2122_.53.0444c29: 如奴畏主。貪樂女色不計九孔惡露之臭穢。
T2122_.53.0445a01: 渾沌慾中如猪處溷。不覺其臭。快以爲安。
T2122_.53.0445a02: 不計後當在無擇之獄受痛無極。住心在婬
T2122_.53.0445a03: 吮其洟唾。玩其膿血。珍之如玉。甘之如蜜。故
T2122_.53.0445a04: 曰欲奴之士。斯其一惡態也。又親之養子懷
T2122_.53.0445a05: 妊生育。比得長大勤苦難論。到子成人漂家
T2122_.53.0445a06: 竭財。膝行肘歩。因媒表情致彼爲妻。若在異
T2122_.53.0445a07: 城尋而追之。不問遠近不避勤苦。注意在
T2122_.53.0445a08: 婬捐忘親老。既得爲妻貴之如寶。欲私相娯
T2122_.53.0445a09: 樂惡見父母。信其妖言。或致鬪訟。不惟身所
T2122_.53.0445a10: 從來。孤親無量之恩。斯其二惡態也。又人
T2122_.53.0445a11: 處世勤身苦勞躬致財賄。本有誠信敬道之
T2122_.53.0445a12: 意。尊戴沙門梵志之心。覺世非常布施爲
T2122_.53.0445a13: 福。娶妻之後情惑婬*慾愚蔽自壅。背眞向
T2122_.53.0445a14: 邪專由女計。若有布施之意。唯欲發言
T2122_.53.0445a15: 采女色。絶清淨行束成小人。不識佛經之重
T2122_.53.0445a16: 誡禍福之所歸。苟爲婬使投身羅網。必墮惡
T2122_.53.0445a17: 道終而不改。斯其三惡態也。又善爲人子不
T2122_.53.0445a18: 惟養恩。治生致財不以養親。但以東西廣求
T2122_.53.0445a19: 婬路。懷持寶物招人婦女。或殺六畜婬祀鬼
T2122_.53.0445a20: 神。飮酒歌舞合會男女。快樂歡娯終日彌多。
T2122_.53.0445a21: 外託祈福内以招姦。既醉之後互求方便。更
T2122_.53.0445a22: 相招呼以遂姦情。及其獲偶憙無以喩。婬結
T2122_.53.0445a23: 縛著無所復識。當爾之時唯此爲樂。不覺惡
T2122_.53.0445a24: 露之臭穢地獄之苦痛。一則可笑。二則可哀。
T2122_.53.0445a25: 譬如狂荒不知其非。斯其四惡態也。男子有
T2122_.53.0445a26: 是四惡用墮三塗。當審遠此乃免苦耳。又
T2122_.53.0445a27: 復聽説女人之惡。方便説偈言
T2122_.53.0445a28:     以爲欲所使 放意不能安
T2122_.53.0445a29:     習近於非法 將何以爲賢
T2122_.53.0445b01:     欲爲畜生行 以欲還自殘
T2122_.53.0445b02:     溷蛆在臭中 不知爲劇難
T2122_.53.0445b03:     如*&T038107;在溷中 不知東與西
T2122_.53.0445b04:     結著於婬欲 蓋此亦虫倫
T2122_.53.0445b05:     婬既不見道 日夜種罪根
T2122_.53.0445b06:     現在君臣亂 上下爲迷昏
T2122_.53.0445b07:     王法爲錯亂 政治爲迷煩
T2122_.53.0445b08:     農夫捨常業 賈人爲珍連
T2122_.53.0445b09:     現世更牢獄 死已入太山
T2122_.53.0445b10:     當受百種毒 其痛難可言
T2122_.53.0445b11:     烊銅灌其口 山車迮其身
T2122_.53.0445b12:     此輩有百數 難可一二陳
T2122_.53.0445b13:     常在三惡道 宛轉如車輪
T2122_.53.0445b14:     若世時有佛 而已不得聞
T2122_.53.0445b15:     女人最爲惡 難與爲因縁
T2122_.53.0445b16:     恩愛一縛著 牽人入罪門
T2122_.53.0445b17:     女人有何好 但是諸不淨
T2122_.53.0445b18:     何不諦信是 爲此發狂荒
T2122_.53.0445b19:     其内甚臭穢 外爲嚴飾容
T2122_.53.0445b20:     加又含毒螫 劇如蛇與龍
T2122_.53.0445b21:     譬如錦縚矛 羅縠裹鋒芒
T2122_.53.0445b22:     愚者覩其表 玩之以自
T2122_.53.0445b23:     智者覺知捨 癡者致死傷
T2122_.53.0445b24:     婬欲亦如是 抱刃以自喪
T2122_.53.0445b25:     覩新即厭故 所樂亦無常
T2122_.53.0445b26:     言爲刀斧裁 笑爲棘與
T2122_.53.0445b27:     内懷臭穢毒 飾外以華香
T2122_.53.0445b28:     愚者見歡喜 不惟後受殃
T2122_.53.0445b29:     譬如鴆毒藥 以和甘露漿
T2122_.53.0445c01:     癡人貪其味 飮之皆仆僵
T2122_.53.0445c02:     亦如薪得火 草木被重霜
T2122_.53.0445c03:     所向無不壞 是爲最不祥
T2122_.53.0445c04:     女毒甚於是 莫能見其形
T2122_.53.0445c05:     覩表不見裏 故有婬欲情
T2122_.53.0445c06:     其體甚易見 癡人惜不絶
T2122_.53.0445c07:     絶欲以求道 去道如絲髮
T2122_.53.0445c08:     人本清淨種 如魚處深淵
T2122_.53.0445c09:     羅網四面張 著者不得還
T2122_.53.0445c10:     欲網劇於是 結著甚獨堅
T2122_.53.0445c11:     知者能自覺 可得脱其
T2122_.53.0445c12:     譬如飢&T026260;猴 望見熟甘菓
T2122_.53.0445c13:     投身冒荊棘 是輩百向墮
T2122_.53.0445c14:     亦如魚食鉤 飛蛾入燈火
T2122_.53.0445c15:     專火投危欲 不惟後受禍
T2122_.53.0445c16: 佛説如是。優填王歡喜。即以頭面著地白佛
T2122_.53.0445c17: 言。實從生年以來不聞女人惡態乃爾。男
T2122_.53.0445c18: 悖亂隨之墮惡。但不知故不制心意。從是以
T2122_.53.0445c19: 後終身自悔。歸命三尊不敢復犯。爲佛作禮
T2122_.53.0445c20: 歡喜而退。書云。仲尼稱難養小人與女子。
T2122_.53.0445c21: 近之則不遜。遠之則怨也。是以經言。妖
T2122_.53.0445c22: 女人有八十四態。大態有八。慧人所惡。一者
T2122_.53.0445c23: 嫉妬。二者妄嗔。三者罵詈。四者呪詛。五者鎭
T2122_.53.0445c24: 壓。六者慳貪。七者好飾。八者含毒。是爲八大
T2122_.53.0445c25: 態。是故女人多諸妖媚。願捨諂邪以求正法。
T2122_.53.0445c26: 早得出家自利利人
T2122_.53.0445c27: 又智度論云。女人相者。若得敬待則令夫心
T2122_.53.0445c28: 高。若敬待情捨則令夫心怖。女人如是
T2122_.53.0445c29: 以煩惱憂怖與人。云何可近親好。如説國王
T2122_.53.0446a01: 有女。名曰拘牟頭。有捕魚師。名術波伽。隨
T2122_.53.0446a02: 道而行。遙見王女在高樓上。窓中見面想像
T2122_.53.0446a03: 染著。心不暫捨。彌歴日月不能飮食。母問其
T2122_.53.0446a04: 故。以情答母。我見王女心不能忘。母喩兒言。
T2122_.53.0446a05: 汝是小人。王女尊貴不可得也。兒言。我心願
T2122_.53.0446a06: 樂不能暫忘。若不如意不能活也。母爲子故
T2122_.53.0446a07: 入王宮中。常送肥魚鳥肉以遺王女。而不取
T2122_.53.0446a08: 價。王女怪而問之。欲求何願。母白王女。願却
T2122_.53.0446a09: 左右。當以情告。我唯有一子。敬慕王女。情結
T2122_.53.0446a10: 成病。命不云遠。願垂愍念賜其生命。王女
T2122_.53.0446a11: 言。汝去至月十五日。於某甲天祠中住天像
T2122_.53.0446a12: 後。母還語子。汝願已得。告之如上。沐浴新衣
T2122_.53.0446a13: 在天像後住。王女至時白其父王。我有不吉。
T2122_.53.0446a14: 須至天祠以求吉福。王言。大善。即嚴車五百
T2122_.53.0446a15: 乘出至天祠。既到勅諸從者齊門而止。獨入
T2122_.53.0446a16: 天祠。天神思惟。此不應爾。王爲施主。不可
T2122_.53.0446a17: 令此小人毀辱王女。即厭此人令睡不覺。王
T2122_.53.0446a18: 女既入見其睡重。推之不寤。即以瓔珞直十
T2122_.53.0446a19: 萬兩金遺之而去。後此人得覺見有瓔珞。又
T2122_.53.0446a20: 問衆人。知王女來。情願不遂憂恨懊惱。婬火
T2122_.53.0446a21: 内發自燒而死。以是證知。女人之心。不擇貴
T2122_.53.0446a22: 賤。唯欲是從
T2122_.53.0446a23: 又薩婆多論云。寧以身分内毒蛇口中不犯
T2122_.53.0446a24: 女人。蛇有三事害人。有見而害人。有觸而害
T2122_.53.0446a25: 人。有齧而害人。女人亦有三害。若見女人而
T2122_.53.0446a26: 發欲想滅人善法。若觸女人身犯中罪滅人
T2122_.53.0446a27: 善法。若共交會身犯重罪滅人善法。一若
T2122_.53.0446a28: 爲毒蛇所害害此一身。若爲女人所害害無
T2122_.53.0446a29: 數身。二者若爲毒蛇所害害報得無記身。若
T2122_.53.0446b01: 爲女人所害害善法身。三者若爲毒蛇所害
T2122_.53.0446b02: 害五識身。若爲女人所害害六識身。四者若
T2122_.53.0446b03: 爲毒蛇所害得入清衆。若爲女人所害不與
T2122_.53.0446b04: 僧同。五者若爲毒蛇所害。得生天上。人中値
T2122_.53.0446b05: 遇賢聖。若爲女人所害入三惡道。六者若爲
T2122_.53.0446b06: 毒蛇所害故得四沙門果。若爲女人所害於
T2122_.53.0446b07: 八正道無所成益。七者若爲毒蛇所害。人則
T2122_.53.0446b08: 慈念而救護之。若爲女人所害衆共棄捨無
T2122_.53.0446b09: 心喜樂。以是因縁故。寧以身分内毒蛇口中。
T2122_.53.0446b10: 終不以此而觸女人
T2122_.53.0446b11: 又増一阿含經云。女人有五力輕慢夫主。云
T2122_.53.0446b12: 何爲五。一色力。二親族之力。三田業之力。四
T2122_.53.0446b13: 兒力。五自守力。是謂女人有此五力便輕慢
T2122_.53.0446b14: 夫主。夫有一力盡覆弊彼女人。所謂富貴力
T2122_.53.0446b15: 也。今弊魔波旬亦有五力。所謂色聲香味觸。
T2122_.53.0446b16: 愚癡之人著此五法不能得度若聖。弟子成
T2122_.53.0446b17: 就一無放逸力不爲所繋。則能分別生老病
T2122_.53.0446b18: 死之法勝魔五力。不墮魔境至無爲處。爾時
T2122_.53.0446b19: 世尊便説此偈
T2122_.53.0446b20:     戒爲甘露道 放逸爲死徑
T2122_.53.0446b21:     不貪則不死 失道爲自喪
T2122_.53.0446b22: 爾時世尊告諸比丘。女人有五欲想。云何爲
T2122_.53.0446b23: 五。一生豪貴之家。二嫁適富貴之家。三使我
T2122_.53.0446b24: 夫主言從語用。四多有兒。五在家獨得由己。
T2122_.53.0446b25: 是謂有此五事可欲之想
T2122_.53.0446b26: 又大威徳陀羅尼經云。佛告阿難。譬如有大
T2122_.53.0446b27: 沙聚將一滴水潤此沙聚可令徹過。如一婦
T2122_.53.0446b28: 人。以千數丈夫受欲果報。不可令其知足也。
T2122_.53.0446b29: 其婦人有三法不知厭足。一自莊嚴。二於丈
T2122_.53.0446c01: 夫邊所受欲樂。三哀美言詞。阿難。其婦女
T2122_.53.0446c02: 有五&T038107;蟲戸。而丈夫無此。其五*&T038107;蟲。在陰
T2122_.53.0446c03: 道中。其一蟲戸有八千蟲。兩頭有口。悉如
T2122_.53.0446c04: 針鋒。彼之*蛆蟲。常惱彼女而食噉之。令其
T2122_.53.0446c05: 動作。動已復行。以彼令動。是故名惱。婬婦女
T2122_.53.0446c06: 人此不共法。以業果報發起欲行。貪著丈夫
T2122_.53.0446c07: 不知厭足。其婦女人若見丈夫。即作美言瞻
T2122_.53.0446c08: 視熟視。視已復視瞻仰觀察意念欲事。面看
T2122_.53.0446c09: 邪視欲取他面。齒銜下脣面作青紫。以欲心
T2122_.53.0446c10: 故額上汚流。若安坐時即不欲起。若復立
T2122_.53.0446c11: 時復不欲坐。木枝畫地搖弄兩手。或行三歩。
T2122_.53.0446c12: 至第四歩左右瞻看。或在門頬頻申出息。逶
T2122_.53.0446c13: 迤屈曲。左手擧衣。右手拍髀。又以指爪而刮
T2122_.53.0446c14: 齒牙。草枝擿齒手掻腦後。宣露脚脛鳴他兒
T2122_.53.0446c15: 口。平行而蹶。急視諸方。如是等相。當知婦人
T2122_.53.0446c16: 欲事以發。厭離棄捨勿令流轉生大暗中
T2122_.53.0446c17: 又正法念經云。天鳥爲諸天説偈云
T2122_.53.0446c18:     婦人非常友 如燈焔不停
T2122_.53.0446c19:     彼則是常怨 猶如畫石文
T2122_.53.0446c20:     雖親近富者 無物則厭人
T2122_.53.0446c21:     有物婦女近 無物婦女捨
T2122_.53.0446c22:     與物興供養 作種種功徳
T2122_.53.0446c23:     其心如火焔 而不可秉執
T2122_.53.0446c24:     男如是隨順 如心之所欲
T2122_.53.0446c25:     彼如是婦女 而常誑男子
T2122_.53.0446c26:     如蛇華所覆 如灰土覆火
T2122_.53.0446c27:     色如是覆毒 婦女亦如是
T2122_.53.0446c28:     猶如見毒樹 悦眼而不善
T2122_.53.0446c29:     婦女如毒華 智者應捨離
T2122_.53.0447a01: 又阿含口解十二因縁經云。有阿羅漢。以天
T2122_.53.0447a02: 眼徹視見女人墮地獄中者甚多。便問佛。何
T2122_.53.0447a03: 以故。佛言。用四因縁故。一由貪珍寶物衣被
T2122_.53.0447a04: 欲心多故。二由相嫉妬故。三由多口舌故。四
T2122_.53.0447a05: 由作恣態婬意多故。以是因縁故墮地獄多
T2122_.53.0447a06:
T2122_.53.0447a07: 頌曰
T2122_.53.0447a08:     五欲混神因 六賊亂心色
T2122_.53.0447a09:     幻焔逐情飄 愛網隨心織
T2122_.53.0447a10:     鑄金雖改秋 斬籌方未極
T2122_.53.0447a11:     觀鴿既無辯 攀猿此焉息
T2122_.53.0447a12: 法苑珠林卷第二十一
T2122_.53.0447a13:
T2122_.53.0447a14:
T2122_.53.0447a15:
T2122_.53.0447a16: 法苑珠林卷第二十二
T2122_.53.0447a17:  *西明寺沙門釋道世撰 
T2122_.53.0447a18: 入道篇第十此有
四部
T2122_.53.0447a19:   述意部 欣厭部 &T061269;髮部 引證部
T2122_.53.0447a20: 述意部第一
T2122_.53.0447a21: 惟夫道俗形乖淨染殊趣。由善惡不等報應
T2122_.53.0447a22: 不均。欲觀仁義盛徳之風。當尋禮儀玄軌之
T2122_.53.0447a23: 範。而能割愛辭親棄榮勢位。節食滋味蔬
T2122_.53.0447a24: 飡苦行。麁服蓋形不顧飾玩。隨用安身不存
T2122_.53.0447a25: 名利。抑遏三毒制止八音。三千威儀五百戒
T2122_.53.0447a26: 相。動靜合宜皆有法式。八萬修多十二部別。
T2122_.53.0447a27: 敷演投機隨時利物。可謂人天之楷模。入道
T2122_.53.0447a28: 之舟航者也
T2122_.53.0447a29: 欣厭部第二
T2122_.53.0447b01: 如文殊問經云。佛告文殊師利。一切諸功徳
T2122_.53.0447b02: 不與出家心等。何以故。住家者無量過患故。
T2122_.53.0447b03: 出家者無量功徳故。住家有障礙。出家者無
T2122_.53.0447b04: 障礙。住家者行諸惡法。出家者離諸惡法。住
T2122_.53.0447b05: 家者是塵垢處。出家者除塵垢處。住家者溺
T2122_.53.0447b06: 欲淤泥。出家者出欲淤泥。住家者隨愚人法。
T2122_.53.0447b07: 出家者遠愚人法。住家者不得正命。出家者
T2122_.53.0447b08: 得其正命。住家者是憂悲惱處。出家者是歡
T2122_.53.0447b09: 喜處。住家者是結縛處。出家者是解脱處。住
T2122_.53.0447b10: 家者是傷害處。出家者非傷害處。住家者有
T2122_.53.0447b11: 貪利樂。出家者無貪利*樂。住家者是憒鬧
T2122_.53.0447b12: 處。出家者是寂靜處。住家者是下賤處。出
T2122_.53.0447b13: 家者是高勝處。住家者爲煩惱所燒。出家者
T2122_.53.0447b14: 滅煩惱火。住家者常爲他人。出家者常爲自
T2122_.53.0447b15: 身。住家者以苦爲樂。出家者出離爲樂。住家
T2122_.53.0447b16: 者増長棘刺。出家者能滅棘刺。住家者成就
T2122_.53.0447b17: 小法。出家者成就大法。住家者無法用。出
T2122_.53.0447b18: 家者有法用。住家者爲三乘毀訾。出家者爲
T2122_.53.0447b19: 三乘稱歎。住家者不知足。出家者常知足。住
T2122_.53.0447b20: 家者魔王愛念。出家者令魔恐怖。住家者多
T2122_.53.0447b21: 放逸。出家者無放逸。住家者爲人僕使。出家
T2122_.53.0447b22: 者爲僕使主。住家者是黒暗處。出家者是光
T2122_.53.0447b23: 明處。住家者増長憍慢。出家者滅憍慢處。
T2122_.53.0447b24: 住家者少果報出家者多果報。住家者多諂
T2122_.53.0447b25: 曲。出家者心質直。住家者常有憂苦。出家
T2122_.53.0447b26: 者常懷喜樂。住家者是欺誑法。出家者是眞
T2122_.53.0447b27: 實法。住家者多散亂。出家者無散亂。住家
T2122_.53.0447b28: 者是流轉處。出家者非流轉處。住家者如毒
T2122_.53.0447b29: 藥。出家者如甘露。住家者失内思惟。出家者
T2122_.53.0447c01: 得内思惟。住家者無歸依處。出家者有歸依
T2122_.53.0447c02: 處。住家者多有瞋恚。出家者多行慈悲。住家
T2122_.53.0447c03: 者有重擔。出家者捨重擔。住家者有罪過。出
T2122_.53.0447c04: 家者無罪過。住家者流轉生死。出家者
T2122_.53.0447c05: 其齊限。住家者以財物爲寶。出家者以功
T2122_.53.0447c06: 徳爲寶。住家者隨流生死。出家者逆流生死。
T2122_.53.0447c07: 住家者是煩惱大海。出家者是大舟航。住家
T2122_.53.0447c08: 者爲纒所縛。出家者離於纒縛。住家者爲國
T2122_.53.0447c09: 王教誡。出家者爲佛法教誡。住家者伴侶易
T2122_.53.0447c10: 得。出家者伴侶難得。住家者傷害爲勝。出家
T2122_.53.0447c11: 者攝受爲勝。住家者増長煩惱。出家者出離
T2122_.53.0447c12: 煩惱。住家者如刺林。出家者出刺林。文殊
T2122_.53.0447c13: 師利。若我毀訾住家讃歎出家。言滿虚空説
T2122_.53.0447c14: 猶無盡。此謂住家過患出家功徳
T2122_.53.0447c15: 又涅槃經云。在家迫迮猶如牢獄。一切煩惱
T2122_.53.0447c16: 因之而生。出家寛廓猶如虚空。一切善法因
T2122_.53.0447c17: 之増長。在家之人内則憂念妻兒。外則王役
T2122_.53.0447c18: 驅馳。若富貴高勝則放逸縱情。貧苦下賤則
T2122_.53.0447c19: 飢寒失志。公私擾擾晝夜孜孜。衆務牽纒
T2122_.53.0447c20: 何暇修道。又郁伽長者經云。在家之人多諸
T2122_.53.0447c21: 煩惱。父母妻子恩愛所繋。常思財色貪求無
T2122_.53.0447c22: 厭。得時守護多諸憂慮。流轉六趣違離佛法。
T2122_.53.0447c23: 當作怨家惡知識想應厭家活生出家心。無
T2122_.53.0447c24: 有在家修集無上菩提之道。皆因出家得無
T2122_.53.0447c25: 上道。在家塵汚。出家妙好。在家繋縛出家
T2122_.53.0447c26: 解脱。在家多苦。出家快樂。在家下賤。出家尊
T2122_.53.0447c27: 貴。在家奴僕。出家爲主。在家由人。出家自
T2122_.53.0447c28: 在。在家多憂。出家無憂。在家重擔。出家捨
T2122_.53.0447c29: 擔。在家怱務。出家閑靜。又出家功徳經云。若
T2122_.53.0448a01: 放男女奴婢人民出家。功徳無量。譬四天下
T2122_.53.0448a02: 滿中羅漢百歳供養。不如有人爲涅槃故一
T2122_.53.0448a03: 日一夜出家受戒功徳無量。又如起七寶塔
T2122_.53.0448a04: 高至三十三天。不如出家功徳。又大縁經云。
T2122_.53.0448a05: 以一日夜出家故。二十劫不墮三惡道。又僧
T2122_.53.0448a06: 祇律云。以一日夜出家修梵行者。離六百六
T2122_.53.0448a07: 千六十歳三塗苦。又出家功徳經云。若爲出
T2122_.53.0448a08: 家苦作留礙。抑制此人即斷佛種。諸惡集
T2122_.53.0448a09: 身猶如大海。現得癩病。死入黒闇地獄。無有
T2122_.53.0448a10: 出期。又迦葉經云。爾時大王太子聞出家功
T2122_.53.0448a11: 徳甚深。並皆發心出家。已四天下中無一衆
T2122_.53.0448a12: 生在家者。皆悉發心願求出家。彼諸衆生既
T2122_.53.0448a13: 出家已。不須種殖。其地自然生諸粳米。諸
T2122_.53.0448a14: 樹自然生諸衣服。一切諸天供侍給使。又佛
T2122_.53.0448a15: 藏經云。當一心行道。隨順法行勿念衣食。有
T2122_.53.0448a16: 所須者如來白毫相中一分供諸末代一切出
T2122_.53.0448a17: 家弟子。亦不能盡
T2122_.53.0448a18: 又賢愚經云。如百盲人有一明醫能治其目
T2122_.53.0448a19: 一時明見。又有百人罪應挑眼。一人有力能
T2122_.53.0448a20: 救其罪令不失目。此之二人福雖無量。猶不
T2122_.53.0448a21: 如聽人出。家及自出家其徳廣大
T2122_.53.0448a22: &T061269;髮部第三
T2122_.53.0448a23: 初欲出家依律先請二師。一是和尚。二是
T2122_.53.0448a24: 闍梨諸法
如律
薩婆多論云。若先請和*尚受十
T2122_.53.0448a25: 戒時。和*尚不現前亦得十戒。若聞知死受戒
T2122_.53.0448a26: 不得。若不聞死受戒得成。闍梨應同。又清
T2122_.53.0448a27: 信士度人經云。若欲*&T061269;髮先於落髮處。香
T2122_.53.0448a28: 湯灑地。周圓七尺内四角懸幡。安一高座擬
T2122_.53.0448a29: 出家者坐。後復施二勝座擬二師坐。欲出
T2122_.53.0448b01: 家者著本俗服。拜辭父母尊親等訖。口説偈
T2122_.53.0448b02:
T2122_.53.0448b03:     流轉三界中 恩愛不能脱
T2122_.53.0448b04:     棄恩入無爲 眞實報恩者
T2122_.53.0448b05: 説此偈已脱去俗服。善見論云。應以香湯洗
T2122_.53.0448b06: 浴除白衣氣。度人經云。雖著出家衣。只得
T2122_.53.0448b07: 著泥洹僧及僧祇支。未得著袈裟。入道場時
T2122_.53.0448b08: 應來至*和尚前胡跪。和*尚應生兒想。不得
T2122_.53.0448b09: 生惡賤心。弟子於師應生父想尊重供養。和
T2122_.53.0448b10: *尚爲種種説法誡勗其心已。來向闍梨前坐。
T2122_.53.0448b11: 善見論云。以香湯灌頂上説偈讃云
T2122_.53.0448b12:     善哉大丈夫 能了世無常
T2122_.53.0448b13:     捨俗趣泥洹 希有難思議
T2122_.53.0448b14: 説此偈已。教禮十方佛竟。復説偈讃云
T2122_.53.0448b15:     歸依大世尊 能度三有苦
T2122_.53.0448b16:     亦願諸衆生 普入無爲樂
T2122_.53.0448b17: 説此偈已。然後闍梨乃爲*&T061269;髮。度人經云。
T2122_.53.0448b18: 爲*&T061269;髮時傍人爲誦出家唄云
T2122_.53.0448b19:     毀形守志節 割愛無所親
T2122_.53.0448b20:     棄家入聖道 願度一切人
T2122_.53.0448b21: &T061269;髮時。當頂留五三髮來至和*尚前*胡
T2122_.53.0448b22: 跪。和*尚問言。今爲汝除去頂髮許不。答言。
T2122_.53.0448b23: 好。然後和*尚爲著袈裟。當正著時依善見
T2122_.53.0448b24: 論。復説偈讃云
T2122_.53.0448b25:     大哉解脱服 無相福田衣
T2122_.53.0448b26:     披奉如戒行 廣度諸衆生
T2122_.53.0448b27: 依度人經云。既著袈裟已禮佛行道。道俗
T2122_.53.0448b28: 從後繞三匝已。復自説偈生慶荷意云
T2122_.53.0448b29:     遇哉値佛者 何人誰不喜
T2122_.53.0448c01:     福願與時會 我今獲法利
T2122_.53.0448c02: 行道匝已。又禮大衆及二師竟。然後在下行
T2122_.53.0448c03: 坐受六親拜。荷出家離俗意心懷歡喜。父母
T2122_.53.0448c04: 諸親皆爲作禮。悦其道意。應中前&T061269;髮最
T2122_.53.0448c05: 令及得齋。依毘尼母論云。&T061269;髮著袈裟已。然
T2122_.53.0448c06: 後和*尚爲受三歸五戒等自外法用不可具述。
臨時斟酌生善彌勝
T2122_.53.0448c07: 引證部第四
T2122_.53.0448c08: 如雜寶藏經云。昔有一婦女。端正殊妙。於外
T2122_.53.0448c09: 道法中出家修道。時人問言。顏貌如是應當
T2122_.53.0448c10: 在俗。何故出家。女人答言。如我今日非不端
T2122_.53.0448c11: 正。但以小來厭惡婬欲。今故出家我在家時。
T2122_.53.0448c12: 以端正故早蒙處分。早生男兒。兒遂長大
T2122_.53.0448c13: 端正無比。轉覺羸損如似病者。我即問兒病
T2122_.53.0448c14: 之由状。兒不肯道。爲問不止。兒不獲已而語
T2122_.53.0448c15: 母言。我正不道恐命不全。止欲具述無顏
T2122_.53.0448c16: 之甚。即語母言。我欲得母以私情欲。以不
T2122_.53.0448c17: 得故是以病耳。母即語言。自古已來何有此
T2122_.53.0448c18: 事。復自念言。我若不從兒或能死。今寧違理
T2122_.53.0448c19: 以存兒命。即便喚兒欲從其意。兒將上床地
T2122_.53.0448c20: 礔裂。我子即時生身陷入。我即驚怖以
T2122_.53.0448c21: 手挽兒捉得兒髮。而我兒髮今日猶故在我
T2122_.53.0448c22: 懷中。感切是事是故出家
T2122_.53.0448c23: 又智度論云。佛法中出家人。雖破戒墮罪。
T2122_.53.0448c24: 罪畢得解脱。如優鉢羅華比丘尼本生經中
T2122_.53.0448c25: 説。佛在世時。此比丘尼得六神通獲阿羅漢
T2122_.53.0448c26: 果。入貴人舍常讃出家法語諸貴人婦女言。
T2122_.53.0448c27: 姉妹可出家。諸貴婦女言。我等少壯容色盛
T2122_.53.0448c28: 美。持戒爲難。或當破戒。比丘尼言。破戒便
T2122_.53.0448c29: 破。但出家。問言。破戒當墮地獄。云何可破。
T2122_.53.0449a01: 答言。墮地獄便墮。諸貴婦女笑之言。地獄受
T2122_.53.0449a02: 罪云何可墮。比丘尼言。我自憶念。本宿世時
T2122_.53.0449a03: 作戲女。著種種衣服而説雜語。或時著比丘
T2122_.53.0449a04: 尼衣以爲戲笑。以是因縁故。迦葉佛時作比
T2122_.53.0449a05: 丘尼。自恃貴姓端正心生憍慢。而破禁戒。
T2122_.53.0449a06: 故墮地獄受種種罪。受罪畢已。値釋迦牟
T2122_.53.0449a07: 尼佛出家得阿羅漢道。雖復破戒可得道果。
T2122_.53.0449a08: 復次如佛在祇桓。有一醉婆羅門。來到佛
T2122_.53.0449a09: 所求作比丘。佛勅阿難。與剃頭著法衣。醉酒
T2122_.53.0449a10: 既醒驚怖己身忽爲比丘。即便走去。諸比丘
T2122_.53.0449a11: 問佛。何以聽此醉婆羅門作比丘。佛言。此婆
T2122_.53.0449a12: 羅門無量劫中都無出家心今因醉故暫發微
T2122_.53.0449a13: 心。以此因縁故。後當出家得道。如是種種因
T2122_.53.0449a14: 縁。出家之利功徳無量。以是故白衣雖有五
T2122_.53.0449a15: 戒。不如出家功徳大也
T2122_.53.0449a16: 又雜寶藏經云。昔盧留城有優陀羡王。聰明
T2122_.53.0449a17: 解達有大智慧。有一夫人。名曰有相。端正
T2122_.53.0449a18: 少雙兼有徳行。王甚愛敬。時彼國法諸爲王
T2122_.53.0449a19: 者不自撣琴。爾時夫人在於曲室共王歡戲。
T2122_.53.0449a20: 自恃王寵遣王*撣琴自起爲舞。初擧手時王
T2122_.53.0449a21: 素善相。覩見夫人死相已現。計其餘命不過
T2122_.53.0449a22: 七日。王即捨琴慘然長歎。夫人白王。受王
T2122_.53.0449a23: 恩寵敢於曲室。求王*撣琴。自起爲舞。用爲
T2122_.53.0449a24: 歡樂。有何不適捨琴長歎。願王告語。王不
T2122_.53.0449a25: 肯答。慇懃不已。王以實答。夫人聞之甚懷憂
T2122_.53.0449a26: 懼。即白王言。我聞石室比丘尼。若能信心出
T2122_.53.0449a27: 家一日必得生天。我欲出家。願王聽許王愛
T2122_.53.0449a28: 情重語夫人言。至六日頭當聽汝去。不相免
T2122_.53.0449a29: 意。遂至六日。王語夫人。汝有善心求欲出
T2122_.53.0449b01: 家。若得生天必來見我我乃聽去。作是誓已
T2122_.53.0449b02: 夫人許可。便得出家受八戒齋。即於其日飮
T2122_.53.0449b03: 石蜜漿腹中絞結。至七日旦即便命終。乘是
T2122_.53.0449b04: 善縁得生天上。憶本誓故來詣王所。光明熾
T2122_.53.0449b05: 盛遍照王宮。時王問言。汝爲是誰。天即答
T2122_.53.0449b06: 言。我是王婦有相夫人。王喜白言。願來就
T2122_.53.0449b07: 坐。天答之言。我今觀王臭穢叵近。但以先誓
T2122_.53.0449b08: 故來見王。王聞是已心開意解。而自歎言。今
T2122_.53.0449b09: 彼天者本是我婦。出家一日便得生天。神志
T2122_.53.0449b10: 高遠而見鄙賤。我今何故而不出家。我曾聞
T2122_.53.0449b11: 説。天一爪甲直一閻浮提地。我此一國何足
T2122_.53.0449b12: 可貪。作是語已捨位與子。出家修道得阿羅
T2122_.53.0449b13: 漢。故智度論偈云
T2122_.53.0449b14:     孔雀雖有色嚴身 不如鴻鶴能遠飛
T2122_.53.0449b15:     白衣雖有富貴力 不如出家功徳深
T2122_.53.0449b16: 又雜譬喩經云。昔者兄弟二人。居勢富貴
T2122_.53.0449b17: 資財無量。父母終亡無所依仰。雖爲兄弟志
T2122_.53.0449b18: 念各異。兄好道議弟愛家業。其弟見兄不親
T2122_.53.0449b19: 家業。常嫌恨之。共爲兄弟父母早終。勤念
T2122_.53.0449b20: 生活反棄家業。追逐沙門聽受佛經。沙門豈
T2122_.53.0449b21: 能與汝衣財寶耶。家轉貧困財物日耗。人所
T2122_.53.0449b22: 嗤笑懈廢門戸。繼續父母乃爲孝耳。兄報之
T2122_.53.0449b23: 曰。五戒十善供養三寶。以道化親乃爲孝耳。
T2122_.53.0449b24: 道俗相反自然之數。道之所樂俗之所惡。俗
T2122_.53.0449b25: 之所珍道之所賤。智愚不同謀猶明冥。是故
T2122_.53.0449b26: 慧人去冥就明以道致眞。卿今所樂苦惱之
T2122_.53.0449b27: 僞。豈知苦辛。其弟含恚&T058462;頭不信。兄見如
T2122_.53.0449b28: 是。便謂弟曰。卿貪家事以財爲貴。吾好經道。
T2122_.53.0449b29: 以慧爲珍。今欲捨家歸命福田。計命寄世忽
T2122_.53.0449c01: 若飛塵。無常卒至爲罪所纒。是故捨世避危
T2122_.53.0449c02: 就安。弟見兄意志趣道義。寂然無報。兄則去
T2122_.53.0449c03: 家作沙門。夙夜精進坐禪思惟。行合經法成
T2122_.53.0449c04: 道果證。弟聞此言瞋恚更盛。弟貪家業未曾
T2122_.53.0449c05: 爲法。其後壽終墮於牛中肥盛甚大。賈客買
T2122_.53.0449c06: 取載鹽販之。往還數迴。牛遂羸頓不能復前。
T2122_.53.0449c07: 上阪困頓躄臥不起。賈人撾打搖頭纔動。時
T2122_.53.0449c08: 兄游行飛在虚空。遙見其弟便謂之曰。弟居
T2122_.53.0449c09: 田宅今爲所在。而自投身墮牛畜中。即以威
T2122_.53.0449c10: 神照示本命。即自識知涙出自責。由行不善
T2122_.53.0449c11: 慳貪嫉妬。不信佛法輕慢聖衆。不信兄語觝
T2122_.53.0449c12: 突自用。故墮牛中。疲頓困劣。悔當何逮。兄知
T2122_.53.0449c13: 心念愴然哀傷。即爲牛主説其本末。賈人聞
T2122_.53.0449c14: 之便以施與。即將牛去還至寺中。使念三寶。
T2122_.53.0449c15: 飯食隨時。其命終盡得生忉利天。時衆賈客
T2122_.53.0449c16: 各自念言。我等治生不能施與。不識道義死
T2122_.53.0449c17: 亦恐然。便共出舍捐其妻子。棄所珍翫行作
T2122_.53.0449c18: 沙門。精進不懈皆亦得道。由是觀之。世間財
T2122_.53.0449c19: 寶不益於人。奉敬三尊修身學道。世世獲安」
T2122_.53.0449c20: 又付法藏經云。昔尊者羅漢闍夜多。將諸弟
T2122_.53.0449c21: 子詣徳叉尸羅城。到其城已慘然不悦。小復
T2122_.53.0449c22: 前行。路見一烏欣然微笑。弟子白師。願説
T2122_.53.0449c23: 因縁。尊者答。我初至城於城門下見一鬼子。
T2122_.53.0449c24: 飢急語我。我母入城爲我求食。與母別來經
T2122_.53.0449c25: 五百歳。飢虚困乏命將不遠。尊者入城若見
T2122_.53.0449c26: 我母道我辛苦。願語早來。我始入城便見
T2122_.53.0449c27: 彼母。具説子意。鬼母答我。吾入城來經五百
T2122_.53.0449c28: 歳。未曾能得一人洟唾。我既新産氣力羸
T2122_.53.0449c29: 劣。設得少唾諸鬼奪我。今値一人遇得少唾。
T2122_.53.0450a01: 欲持出城共子分食。門下多有大力鬼神。畏
T2122_.53.0450a02: 不敢出。唯願尊者送我出城。我即將出令共
T2122_.53.0450a03: 子食。我即問鬼。生來幾時。鬼答我言。吾見
T2122_.53.0450a04: 此城七反成壞。我聞鬼言。悲歎生死受苦長
T2122_.53.0450a05: 遠。是以慘然。時彼烏者。乃往過去九十一劫
T2122_.53.0450a06: 有佛出世。號毘婆尸。我於爾時爲長者子。欲
T2122_.53.0450a07: 得出家。是時出家必得羅漢。父母不聽強爲
T2122_.53.0450a08: 娉妻。既得妻已復求出家。父母語我。若生
T2122_.53.0450a09: 一子乃當相放。我尋受教後生一男。至年六
T2122_.53.0450a10: 歳我復欲去。父母教兒求抱我脚啼哭而言。
T2122_.53.0450a11: 父若捨我誰見養活。先當殺兒然後可去。我
T2122_.53.0450a12: 見已起愛染心。即語子言。吾爲汝故不復
T2122_.53.0450a13: 出家。由彼兒故從是以來九十一劫流轉五
T2122_.53.0450a14: 道未曾得見。今以道眼觀見彼烏。乃是前子。
T2122_.53.0450a15: 愍其愚癡久處生死。是以微笑。以是因縁。若
T2122_.53.0450a16: 復有人障他出家。此人罪報常在惡道。受極
T2122_.53.0450a17: 苦痛無得解脱。惡道罪畢若生人中生盲無
T2122_.53.0450a18: 目。是故智者。若見有人欲出家者。應勤方便
T2122_.53.0450a19: 佐令成。勿作留難
T2122_.53.0450a20: 又出家功徳經云。昔佛在世時。佛與阿難入
T2122_.53.0450a21: 毘舍離城。時到乞食。有一王子。字鞞羅羡
T2122_.53.0450a22: 那。與諸婇女在高樓上共相娯樂。佛聞樂音
T2122_.53.0450a23: 語阿難言。我知此人却後七日必當命終。若
T2122_.53.0450a24: 不出家或墮地獄。阿難聞已即往教化。勸其
T2122_.53.0450a25: 出家。王子聞勸於六日中極意受樂。至第七
T2122_.53.0450a26: 日求佛出家。一日一夜修持淨戒。即便命終
T2122_.53.0450a27: 生四天王。爲北天王毘沙門子。與諸婇女受
T2122_.53.0450a28: 五欲樂。極天之壽滿五百歳。後生忉利爲帝
T2122_.53.0450a29: 釋子。壽天千歳。次生焔摩復爲王子。壽二
T2122_.53.0450b01: 千歳。後生兜率亦爲王子。壽四千歳。次生化
T2122_.53.0450b02: 樂爲天王子。壽八千歳。化樂壽盡復生第六
T2122_.53.0450b03: 他化自在爲天王子。與諸婇女所受五欲。於
T2122_.53.0450b04: 下最勝。盡天壽命萬六千歳。如是受樂。於
T2122_.53.0450b05: 六欲天往來七返而無中夭。一日出家滿二
T2122_.53.0450b06: 十劫不墮惡道。常生天上受福自然。最後人
T2122_.53.0450b07: 中生富樂家財寶具足。壯年已過臨老厭世。
T2122_.53.0450b08: 出家修道成辟支佛。名毘流帝梨。廣度天人
T2122_.53.0450b09: 不可限量。以是因縁出家功徳。無量無邊不
T2122_.53.0450b10: 可爲喩。假使羅漢滿四天下。若有一人一百
T2122_.53.0450b11: 歳中盡心供養四事無乏。乃至涅槃各爲起
T2122_.53.0450b12: 塔。華香瓔珞種種供養所得功徳。不如有人
T2122_.53.0450b13: 爲求涅槃。一日一夜出家持戒之功徳也。以
T2122_.53.0450b14: 斯而言。出家之法眞可尊貴。不得以少財色
T2122_.53.0450b15: 貪著俗事流浪生死自苦其身
T2122_.53.0450b16: 中本起經云。提婆達多齊云天熱以其生時人
天等衆心皆驚熱故以
T2122_.53.0450b17:
T2122_.53.0450b18: 又無性攝論云。提婆者唐云天授亦云天與謂
從天乞得故云天授也
T2122_.53.0450b19: 又増一阿含經云提婆達。白佛言。願聽在道
T2122_.53.0450b20: 次。佛言。汝宜在家。分檀惠施。夫爲沙門實
T2122_.53.0450b21: 爲不易。復再三白佛。復告不宜出家。提婆便
T2122_.53.0450b22: 生惡念。此沙門懷嫉妬心。我今宜自&T061269;
T2122_.53.0450b23: 善修梵行。何用是沙門語爲。提婆後犯五逆
T2122_.53.0450b24: 罪。惡心欲至如來所適。下足在地。地中有大
T2122_.53.0450b25: 火風起生繞提婆身。爲火所燒。便發悔心稱
T2122_.53.0450b26: 南無佛。然不究竟。便入地獄中。阿難悲泣
T2122_.53.0450b27: 言。提婆在地獄中爲經幾時。佛言。經於大劫。
T2122_.53.0450b28: 命終生四天王上。展轉至他化自在天。經
T2122_.53.0450b29: 六十劫不墮三惡趣。最後受身成辟支佛。名
T2122_.53.0450c01: 曰南無。由命終之時稱南無故。時大目連言。
T2122_.53.0450c02: 我欲至阿鼻獄中見提婆*達慰勞慶賀。佛
T2122_.53.0450c03: 言。阿鼻罪人不解人間音響。目連白言。我解
T2122_.53.0450c04: 六十四音。當以此音往語彼人。目連如屈
T2122_.53.0450c05: 申臂頃至阿鼻獄上。虚空中命曰提婆*達。獄
T2122_.53.0450c06: 卒曰。此間亦有拘樓秦佛迦葉佛時提婆*達。
T2122_.53.0450c07: 今命何者。目連曰。吾命釋迦文佛叔父兒提
T2122_.53.0450c08: 婆*達。獄卒燒炙彼身使令覺寤曰。汝仰觀
T2122_.53.0450c09: 空中。見大目連坐寶蓮華。語目連曰。尊者
T2122_.53.0450c10: 何由屈此。目連曰。如來記。汝欲害世尊縁入
T2122_.53.0450c11: 阿鼻。最後成辟支佛。號名南無。提婆聞已
T2122_.53.0450c12: 歡喜言。我今日以右脇臥阿鼻獄中。經歴一
T2122_.53.0450c13: 劫終無勞倦。目連復問苦痛有増損乎。提*婆
T2122_.53.0450c14: 報。以熱鐵輪鑠我身壞。復以鐵杵吹咀我形。
T2122_.53.0450c15: 有黒暴象蹈&T050460;我體。復有火山來鎭我面。昔
T2122_.53.0450c16: 日袈裟化爲銅鍱。極爲熾盛。今寄頭面禮
T2122_.53.0450c17: 世尊足。復禮尊者阿難。目連即攝神足還世
T2122_.53.0450c18: 尊所。又智度論云。提婆*達弟子名倶迦離。
T2122_.53.0450c19: 謗舍利弗及目揵連。命終墮蓮華地獄中。又
T2122_.53.0450c20: 本起經名衢和離
T2122_.53.0450c21: 又報恩經云。提婆達多過去久遠不可計劫。
T2122_.53.0450c22: 有佛出世。名曰應現。佛滅度後。於像法中
T2122_.53.0450c23: 有一坐禪比丘。獨住林中。爾時比丘常患蟣
T2122_.53.0450c24: 虱。而作約言。我若坐禪汝宜默然。隱身寂
T2122_.53.0450c25: 住其虱如法。於後一時有土蚤來至虱邊。問
T2122_.53.0450c26: 言。汝云何身體肌肉肥盛。虱言。我所依主人
T2122_.53.0450c27: 常修禪定。教我飮食時節。我如法飮食故。所
T2122_.53.0450c28: 以身體鮮肥。蚤言。我亦欲修習其法。虱言。能
T2122_.53.0450c29: 爾隨意。爾時比丘尋便坐禪。爾時土蚤聞血
T2122_.53.0451a01: 肉香即便食噉。爾時比丘心生苦惱。即便脱
T2122_.53.0451a02: 衣以火燒之。佛言。爾時坐禪比丘者今迦葉
T2122_.53.0451a03: 是。爾時土蚤者今提婆達多是。爾時虱者今
T2122_.53.0451a04: 我身是。提婆達多爲利養故毀害於我。乃至
T2122_.53.0451a05: 今日成佛。亦爲利養出佛身血生入地獄。提
T2122_.53.0451a06: 婆達多常懷惡心毀害如來。若説其事窮劫
T2122_.53.0451a07: 不盡
T2122_.53.0451a08: 又雜寶藏經云。佛在迦毘羅衞國入城乞食。
T2122_.53.0451a09: 到弟孫陀羅難陀舍。會値難陀與婦作莊香
T2122_.53.0451a10: 塗眉間。聞佛門中欲出外看。婦共要言。出
T2122_.53.0451a11: 看如來。使我額上*莊未乾頃便還入來。難
T2122_.53.0451a12: 陀即出見佛作禮。取鉢向舍盛食奉佛。佛不
T2122_.53.0451a13: 爲取過與阿難亦不爲取。阿難語言。汝從誰
T2122_.53.0451a14: 得鉢。還與本處。於是持鉢詣佛。至尼拘屡精
T2122_.53.0451a15: 舍。佛即勅*&T061269;髮師與難陀*&T061269;髮。難陀不肯。
T2122_.53.0451a16: 怒拳而語*&T061269;髮人言。迦毘羅一切人民。汝今
T2122_.53.0451a17: 盡可*&T061269;其髮耶。佛問*&T061269;髮者。何以不*&T061269;
T2122_.53.0451a18: 答言。畏故不敢爲*&T061269;。佛共阿難自至其邊。
T2122_.53.0451a19: 難陀畏故不敢不*&T061269;。雖得*&T061269;髮*常欲還家。
T2122_.53.0451a20: 佛常將行不能得去。後於一日次當守房。而
T2122_.53.0451a21: 自歡喜。今眞得便可還家去。待佛衆僧都去
T2122_.53.0451a22: 之後。我當還家。佛入城後作是念言。當爲
T2122_.53.0451a23: 汲水令滿澡瓶然後還歸。尋時汲水。一瓶適
T2122_.53.0451a24: 滿一瓶復翻。如是經時不能滿瓶。便作是言。
T2122_.53.0451a25: 倶不可滿。使諸比丘來還自汲。我今倶著
T2122_.53.0451a26: 瓶屋中而去。適即閉門。適一扇閉一扇復開。
T2122_.53.0451a27: 適閉一戸一戸復開。更作是念。倶不可閉。
T2122_.53.0451a28: 且置而去。縱使失諸比丘衣物。我饒財寶足
T2122_.53.0451a29: 可償之。即出僧房而自思惟佛必從此來。我
T2122_.53.0451b01: 則從彼異道而去。佛知其意亦從異道來。遙
T2122_.53.0451b02: 見佛來至大樹後藏。樹神擧樹在虚空中。露
T2122_.53.0451b03: 地而立。佛見難陀將還精舍。而問之言。汝
T2122_.53.0451b04: 念婦耶。答言。實爾。即將難陀向阿那波山上。
T2122_.53.0451b05: 又問難陀。汝婦端正不。答言。端正。山中有
T2122_.53.0451b06: 一老瞎獼猴。又復問言。汝婦孫陀利面首端
T2122_.53.0451b07: 正。何如此獼猴耶。難陀懊惱便作念言。我婦
T2122_.53.0451b08: 端正人中少雙。佛今何故以我之婦比瞎獼
T2122_.53.0451b09: 猴。佛復將至忉利天上。遍諸天宮而共觀看。
T2122_.53.0451b10: 見諸天子與諸天女共相娯樂。見一宮中有
T2122_.53.0451b11: 五百天。女無有天子。尋來問佛。佛言。汝自往
T2122_.53.0451b12: 問。難陀往問。諸宮殿中盡有天子。此中何以
T2122_.53.0451b13: 獨無天子耶。諸女答言。間浮提内佛弟難陀。
T2122_.53.0451b14: 佛逼使出家。以出家因縁命終當生於此天
T2122_.53.0451b15: 宮爲我天子。難陀答言。即我身是。便欲即
T2122_.53.0451b16: 住。天女語言。我等是天。汝今是人。人天路
T2122_.53.0451b17: 殊。且還捨人壽更生此間。便可得住。便還佛
T2122_.53.0451b18: 所以如上事。具白世尊。佛語難陀。汝婦端
T2122_.53.0451b19: 正何如天女。難陀答言。比彼天女如瞎獼猴
T2122_.53.0451b20: 比於我婦。佛將難陀還閻浮提。難陀爲欲生
T2122_.53.0451b21: 天故勤加持戒。阿難爾時爲説偈言
T2122_.53.0451b22:     譬如羯羊鬪 將前而更却
T2122_.53.0451b23:     汝爲欲持戒 其事亦如是
T2122_.53.0451b24: 佛將難陀復至地獄。見諸&T055114;湯悉皆煮人。唯
T2122_.53.0451b25: 見一&T055114;炊沸空停。怪其所以而來問佛。佛告
T2122_.53.0451b26: 之言。汝自往問。難陀即問獄卒言。諸&T055114;
T2122_.53.0451b27: 皆煮治罪人。此&T055114;何故空無所煮。答言。閻浮
T2122_.53.0451b28: 提内有如來弟子。名爲難陀。以出家功徳當
T2122_.53.0451b29: 得生天。以欲罷道因縁之故。天壽命終墮此
T2122_.53.0451c01: 地獄。是故我今吹&T055114;而待難陀。難陀聞已恐
T2122_.53.0451c02: 怖畏獄卒留。即作是言。南無佛陀。南無佛
T2122_.53.0451c03: 陀。唯願將我擁護還至閻浮提内。佛語難陀。
T2122_.53.0451c04: 汝能勤持戒修汝天福不。難陀答言。不用生
T2122_.53.0451c05: 天。今唯願我不墮此獄。佛爲説法。一七日中
T2122_.53.0451c06: 成阿羅漢。諸比丘歎言。世尊出世甚奇甚特。
T2122_.53.0451c07: 佛言。非但今日如是。乃往過去亦復如是。諸
T2122_.53.0451c08: 比丘言。過去亦爾。其事云何。請爲我説。佛
T2122_.53.0451c09: 言昔迦尸國王。名曰滿面。毘提希國有一婬
T2122_.53.0451c10: 女端正殊妙。爾時二國常相怨疾。傍有佞臣
T2122_.53.0451c11: 向迦尸王歎説。彼國有婬女端正世所希少。
T2122_.53.0451c12: 王聞是語心生惑著。遣使從索。彼國不與。重
T2122_.53.0451c13: 遣使言。求暫相見。四五日間還當發遣。時彼
T2122_.53.0451c14: 國王約勅婬女。汝之姿態所有伎好。悉具
T2122_.53.0451c15: 足備。使迦尸王惑著於汝。須臾之間不能遠
T2122_.53.0451c16: 離。即遣令去。經四五日尋復喚言。欲設大
T2122_.53.0451c17: 祀須得此女。暫還放來後當更遣。時迦尸王
T2122_.53.0451c18: 即遣婦還。大祀已訖遣使還索。答言。明日當
T2122_.53.0451c19: 遣。既至明日亦復不遣。如是妄語經歴多日。
T2122_.53.0451c20: 王心惑著單將數人欲往彼國。諸臣勸諫不
T2122_.53.0451c21: 肯受用。時仙人山中有獼猴王。聰明博達多
T2122_.53.0451c22: 有所知。其婦適死取一雌獼猴。諸獼猴衆皆
T2122_.53.0451c23: 共瞋呵責。此雌獼猴衆所共有。何縁獨當。時
T2122_.53.0451c24: 獼猴王將雌獼猴。走向迦尸國投於王所。諸
T2122_.53.0451c25: 獼猴衆皆共追逐。既到城内發屋壞牆不可
T2122_.53.0451c26: 料理。迦尸國王語獼猴王言。汝今何不以雌
T2122_.53.0451c27: 獼猴還諸獼猴。獼猴王言。我婦死去更復無
T2122_.53.0451c28: 婦。王今云何欲使我歸。王語之言。今汝獼
T2122_.53.0451c29: 猴破亂我國。那得不歸。獼猴王言。此事不
T2122_.53.0452a01: 好耶。王答言。不好。如是再三。王故言不好。
T2122_.53.0452a02: 獼猴王言。汝宮中有八萬四千夫人。汝不愛
T2122_.53.0452a03: 樂欲至敵國追逐婬女。我今無婦唯取此一。
T2122_.53.0452a04: 汝言不好。一切萬姓視汝而活。爲一婬女云
T2122_.53.0452a05: 何捐棄國事。大王當知。婬欲之事樂少苦多。
T2122_.53.0452a06: 猶如逆風而執熾炬。愚者不放必見燒害。欲
T2122_.53.0452a07: 爲不淨如彼屎聚。欲現外相薄皮所覆。欲無
T2122_.53.0452a08: 反復如屎塗毒蛇。欲如怨賊詐親附人。欲如
T2122_.53.0452a09: 假借必當還歸。欲爲可惡如厠生華。欲如疥
T2122_.53.0452a10: 痒而向於火掻之轉劇。欲如狗齧枯骨涎
T2122_.53.0452a11: 唾共合謂爲有味脣齒破盡不知厭足。欲如
T2122_.53.0452a12: 渇人飮於鹹水逾増其渇。欲如段肉衆鳥競
T2122_.53.0452a13: 逐。欲如魚戰貪味至死其患甚大。爾時獼猴
T2122_.53.0452a14: 王者我身是也。爾時王者難陀是也。爾時婬
T2122_.53.0452a15: 女者孫陀利是也。我於爾時欲淤泥中拔出
T2122_.53.0452a16: 難陀。今亦拔其生死之苦
T2122_.53.0452a17: 未曾有經。羅睺羅年至九歳出家爲沙彌。王
T2122_.53.0452a18: 勅豪族諸公王子五十人。隨逐羅睺悉共出
T2122_.53.0452a19: 家。舍利弗爲和尚。大目揵連作阿闍梨。與
T2122_.53.0452a20: 授十戒。羅睺母耶輪陀羅爲太子婦。未滿三
T2122_.53.0452a21: 年即捨出家自餘弟子事廣繁多不可
具述且逐要略疏三五也
沙彌者。耶舍
T2122_.53.0452a22: 傳云隋云勞之小者。以修道爲勞也。又翻息慈。謂息
世染之情以慈濟萬物也。又創染佛法俗情猶存。
T2122_.53.0452a23: 須息惡
又増一阿含經云。佛告諸比丘有四姓
T2122_.53.0452a24: 出家者無復本姓。但言沙門釋迦子。所以然
T2122_.53.0452a25: 者。生由我生。成由法成。其猶四大海皆從阿
T2122_.53.0452a26: 耨泉出。又彌沙塞律云。汝等比丘。雜類出
T2122_.53.0452a27: 家。皆捨本姓稱釋子沙門沙門者
息惡也
又長阿含經
T2122_.53.0452a28: 云。彌勒出世。諸比丘弟子等亦皆稱慈子。如
T2122_.53.0452a29: 我今弟子稱爲釋子彌勒者姓也
此云慈氏
觀大覺俯應
T2122_.53.0452b01: 跡均俗典。所以苗裔繼哲姻婭重疊。并縁
T2122_.53.0452b02: 發曠劫故能翼讃靈化。又四河入溟倶名爲
T2122_.53.0452b03: 海。四族歸道并號曰釋。可謂總彼殊源同乎
T2122_.53.0452b04: 一味。者矣
T2122_.53.0452b05: 頌曰
T2122_.53.0452b06:     宿祐因熟 今蒙出度 棄俗遣塵
T2122_.53.0452b07:     超然欣悟 慧在恬虚 妙不以數
T2122_.53.0452b08:     感時會道 絶羈纒務 精勤慕學
T2122_.53.0452b09:     服茲甘露 功業弗墜 感聖嘉護
T2122_.53.0452b10:     肅肅靈儀 依依神歩 彼我無他
T2122_.53.0452b11:     法侶相遇
T2122_.53.0452b12: 感應縁略引
五驗
T2122_.53.0452b13: 宋沙門智嚴 宋沙門求那跋摩 宋沙門
T2122_.53.0452b14: 尼曇輝 宋居士趙習 宋東侖二女
T2122_.53.0452b15: 宋京師枳園寺有釋智嚴。西涼州人。弱
T2122_.53.0452b16: 出家。便以精勤著名。游歴西國諮受禪法。博
T2122_.53.0452b17: 通經論罕所希類。還於西域。所得經論未及
T2122_.53.0452b18: 譯寫。到宋元嘉四年。乃共寶雲等譯出不受
T2122_.53.0452b19: 別請。分衞自資。道化靈感幽顯咸服。有見
T2122_.53.0452b20: 鬼者云。見西州太社間鬼相語云。嚴公至當
T2122_.53.0452b21: 辟易。此人未之解。俄而嚴至。聊問姓字果稱
T2122_.53.0452b22: 智嚴。默而識之密加禮。異儀同蘭陵蕭思話
T2122_.53.0452b23: 婦劉氏疾病。*常見鬼來呼可駭畏。時迎嚴説
T2122_.53.0452b24: 法。嚴始到外堂。劉氏便見群鬼迸散。嚴既進
T2122_.53.0452b25: 爲夫人説經。疾以之瘳。因禀五戒一門宗奉。
T2122_.53.0452b26: 嚴清素寡欲隨受隨施。少而游方更無滯著。
T2122_.53.0452b27: 禀性沖退。不自陳叙。故雖多美行。世無得而
T2122_.53.0452b28: 盡傳。嚴昔未出家時。甞受五戒有所虧犯。後
T2122_.53.0452b29: 入道受具常疑不得戒。毎以爲懼。積年禪觀
T2122_.53.0452c01: 而不能自了。遂更汎海重到天竺。諮諸明達
T2122_.53.0452c02: 羅漢比丘。具以事問。羅漢不敢判決。乃爲嚴
T2122_.53.0452c03: 入定。往兜率宮諮彌勒。彌勒答云。得戒。嚴
T2122_.53.0452c04: 大喜。於是歩歸至罽賓。無疾而死。時年七十
T2122_.53.0452c05: 有八。彼國凡聖燒身各處。嚴雖戒操高明。而
T2122_.53.0452c06: 實行未辯。始移屍向凡僧墓地。而屍重不起。
T2122_.53.0452c07: 改向聖墓則飄然自輕。嚴弟子智明智遠。故
T2122_.53.0452c08: 從西來報此徴瑞。倶還外國。以此推嚴信是
T2122_.53.0452c09: 得道也。但未知果向中間深淺耳
T2122_.53.0452c10: 宋京師祇桓寺有求那跋摩。此云功徳鎧。本
T2122_.53.0452c11: 是刹利種。累世爲王治在罽賓國。機辯俊達
T2122_.53.0452c12: 深有大度。仁愛汎博崇徳務善。以宋元嘉
T2122_.53.0452c13: 八年正月達于建業。文帝引見勞問慇懃。因
T2122_.53.0452c14: 又言曰。弟子常欲持齋不殺 迫以身拘不獲
T2122_.53.0452c15: 從志。法師既不遠萬里來化此國。將何以教
T2122_.53.0452c16: 之。跋摩曰。夫道在心不在事法。由己非由人。
T2122_.53.0452c17: 且帝王與匹夫所修各異。匹夫身賤名劣言令
T2122_.53.0452c18: 不威。若不剋己苦躬將何爲用。帝王以四海
T2122_.53.0452c19: 爲家。萬民爲子。出一嘉言則士女咸悦。布
T2122_.53.0452c20: 一善政則人神以和。刑不夭命。役無勞力。
T2122_.53.0452c21: 則使風雨適時寒暖應節。百穀滋繁桑麻欝
T2122_.53.0452c22: 茂。如此持齋。齋亦大矣。不殺戒亦衆矣。寧
T2122_.53.0452c23: 在闕半日之餐全一禽之命。然後方
T2122_.53.0452c24: 濟耶。帝乃撫几歎曰。夫俗人迷於遠理。沙門
T2122_.53.0452c25: 滯於近教。迷遠理者。謂至道虚説。滯近教者。
T2122_.53.0452c26: 則拘戀篇章。至如法師所言。眞謂開悟明達。
T2122_.53.0452c27: 可與言論天人之際矣。乃勅住祇桓寺供給
T2122_.53.0452c28: 隆厚。王公英彦莫不宗奉。大翻經論具
T2122_.53.0452c29: 高僧傳。並文義詳允梵漢弗差。時影福寺
T2122_.53.0453a01: 尼慧果淨音等。共請跋摩云。去六年有師子
T2122_.53.0453a02: 國八尼至京云。宋地先未經有尼。那得二衆
T2122_.53.0453a03: 受戒。恐戒品不全。跋摩云。戒法本在大僧衆
T2122_.53.0453a04: 發。設不本事無妨得戒。如愛道之縁。諸尼
T2122_.53.0453a05: 又恐年月不滿苦欲更受。跋摩稱云。善哉。苟
T2122_.53.0453a06: 欲増明甚助隨喜。但西國尼年臘未登。又人
T2122_.53.0453a07: 不滿。且令學宋語。別因西域居士。更請外國
T2122_.53.0453a08: 尼來足滿十數。其年夏在定林下寺安居。時
T2122_.53.0453a09: 有信者採花布席。唯跋摩所坐花采更鮮。衆
T2122_.53.0453a10: 咸崇以聖禮。夏竟還祇*桓。其年九月二十
T2122_.53.0453a11: 八日。中食未畢。先起還問其弟子。後至奄然
T2122_.53.0453a12: 已終。春秋六十有五。既終之後即扶坐繩床。
T2122_.53.0453a13: 顏貌不異似若入定。道俗赴者千有餘人。並
T2122_.53.0453a14: 聞香氣芬烈。咸見一物状若龍陀。可長一
T2122_.53.0453a15: 許。起於屍側直上衝天。莫能銘者。以香薪
T2122_.53.0453a16: 闍維香油灌之。五色焔起氛氳麗空。四部
T2122_.53.0453a17: 群集哀聲慟天。悲泣望斷不能自勝又二驗出
梁高僧傳
T2122_.53.0453a18:
T2122_.53.0453a19: 宋尼釋曇輝。蜀郡成都人也。本姓青陽。名
T2122_.53.0453a20: 曰玉。年七歳便樂坐禪。毎坐輒得境界意未
T2122_.53.0453a21: 自了。亦謂是夢耳。曾與姉共寢。夜中入定。姉
T2122_.53.0453a22: 於屏風角得之。身如木石亦無氣息。姉大驚
T2122_.53.0453a23: 怪喚告家人。互共抱扶。至曉不覺。奔問巫覡。
T2122_.53.0453a24: 皆言。鬼神所憑至年十一有外國禪師畺良
T2122_.53.0453a25: 耶舍者。來入蜀。輝請諮所見。耶舍尼以輝
T2122_.53.0453a26: 禪既有分。欲勸化令出家。時輝將嫁已有定
T2122_.53.0453a27: 日。法育未展聞説其家。潜迎還寺。家既知
T2122_.53.0453a28: 將逼嫁之。輝遂不肯行。深立言誓。若我道心
T2122_.53.0453a29: 不果遂被限逼者。便當投火飼虎棄除穢形。
T2122_.53.0453b01: 願十方諸佛證見至心。刺史甄法崇信尚正
T2122_.53.0453b02: 法。聞輝志業迎與相見。并召綱佐及有懷
T2122_.53.0453b03: 沙門互加難問。輝敷演無屈。坐者歎之。崇
T2122_.53.0453b04: 乃許離夫家聽其入道。元嘉十九年。臨川康
T2122_.53.0453b05: 王延致廣陵
T2122_.53.0453b06: 宋淮南趙習。元嘉二十年爲衞軍府佐。疾
T2122_.53.0453b07: 病經時憂必不濟。*常至心歸佛。夜夢一人形
T2122_.53.0453b08: 貌秀異若神人者。自屋梁上以小裹物及剃
T2122_.53.0453b09: 刀。授習云。服此藥用此刀病必愈。習既驚
T2122_.53.0453b10: 覺果得刀藥焉。登即服藥疾除。出家名僧秀。
T2122_.53.0453b11: 年逾八十乃亡
T2122_.53.0453b12: 宋元嘉元年。東宮侖二女。姉十歳妹九歳。
T2122_.53.0453b13: 里越愚蒙未知經法。忽其年二月八日。並失
T2122_.53.0453b14: 所在。三日而歸。粗説見佛。至九月十五日又
T2122_.53.0453b15: 失一旬。還作外國語。誦經梵書。見西域僧
T2122_.53.0453b16: 便相開解。明年正月十五日又失。在田作人
T2122_.53.0453b17: 從風上天。父母哀哭求神鬼。經月乃返。
T2122_.53.0453b18: 剃頭爲尼被服法衣。持髮而歸。自説見佛及
T2122_.53.0453b19: 比丘尼。曰汝宿縁爲我弟子。手摩頭髮便落。
T2122_.53.0453b20: 與其法名。大曰法縁。小曰法綵。遣還曰。可作
T2122_.53.0453b21: 精舍當與經法。既達家即除鬼坐立精舍。旦
T2122_.53.0453b22: 夕禮誦。毎現五色光流汎峯嶺。自此容止音
T2122_.53.0453b23: 調詮正有法。上京風規不能過也。刺史韋朗
T2122_.53.0453b24: 孔默等。皆迎敬異右此三驗
出冥祥記
T2122_.53.0453b25: 法苑珠林卷第二十二
T2122_.53.0453b26:
T2122_.53.0453b27:
T2122_.53.0453b28:
T2122_.53.0453b29:
T2122_.53.0453c01:
T2122_.53.0453c02:
T2122_.53.0453c03: 法苑珠林卷第二十三
T2122_.53.0453c04:  *西明寺沙門釋道世撰 
T2122_.53.0453c05: 慚愧篇第十
T2122_.53.0453c06: 奬導篇第十五
T2122_.53.0453c07: 説聽篇第十
T2122_.53.0453c08: 慚愧篇此有
二部
T2122_.53.0453c09: 述意部第一
T2122_.53.0453c10: 夫三世輪轉六道旋還。若有一片神明無不
T2122_.53.0453c11: 離多處。既其禀生無定有智有愚。受性
T2122_.53.0453c12: 不同爲善爲惡。爲善故有慚有愧。爲惡故無
T2122_.53.0453c13: 慚無愧。但凡夫之法相惑居懷。若未得治道
T2122_.53.0453c14: 斷除。理應日夜勵己策修慚愧冥空辭謝幽
T2122_.53.0453c15: 顯。從來無智不識至眞。致使煩惱森然結漏
T2122_.53.0453c16: 繁擁。冀藉一善消除萬累。排蕩重昏豁然清
T2122_.53.0453c17: 淨。是故大聖慇勤制諸道俗深慚應供。横受
T2122_.53.0453c18: 福田之名。仰愧沙門。虚當乞士之號。進無菩
T2122_.53.0453c19: 薩兼濟之能。退乏聲聞自調之徳。點辱師
T2122_.53.0453c20: 辜負檀越。不堪行國王之地。無以報父母
T2122_.53.0453c21: 之恩。事等破瓶。義同燋種。亦如多羅既斷。寧
T2122_.53.0453c22: 可重生。析石已離終無還合。鬼常掃迹唱是
T2122_.53.0453c23: 惡人。如來勅言。非我弟子。不能爲世福田。豈
T2122_.53.0453c24: 可勝他禮拜。近障人天遠妨聖道。如斯罪累
T2122_.53.0453c25: 何可言陳。在道尚然居俗寧救。是以一失人
T2122_.53.0453c26: 身動經累劫。再逢服本還同遇本。今當以慚
T2122_.53.0453c27: 愧水洗浴戒塵。執發露刀割覆藏網。仰愧
T2122_.53.0453c28: 先賢。深慚後徳。盡誠懺謝徹窮來際。見一
T2122_.53.0453c29: 切凡聖敬同佛想。自勒己心卑如賤想。所有
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