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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.0623a01: 千比丘。用三百億金供養於彼。彼衆中第一
T2122_.53.0623a02: 分是阿羅漢。第二分是學人。第三分是眞實
T2122_.53.0623a03: 凡夫。除私庫藏此閻浮提夫人婇女。太子大
T2122_.53.0623a04: 臣施與聖僧。四十億金還贖取。如是計較用
T2122_.53.0623a05: 九十六億千金。乃至王得病欲以滿億百千
T2122_.53.0623a06: 金作功徳。今願不得滿足。便就後世。時計
T2122_.53.0623a07: *較前後所施金銀珍寶。唯減四億未滿。王即
T2122_.53.0623a08: 辦諸珍寶送與雞雀寺中。法益之子名三波
T2122_.53.0623a09: 提爲太子。諸臣等啓太子言。大王將終不久。
T2122_.53.0623a10: 今以此珍寶送與寺中。今庫藏財寶已竭。諸
T2122_.53.0623a11: 王法以物爲尊。太子今宜斷之。勿使大王用
T2122_.53.0623a12: 之。時大王自知索諸物不復能得。所食金器
T2122_.53.0623a13: 送與寺中。時太子令斷金器。勅以銀器。王食
T2122_.53.0623a14: 已復送寺中。又斷銀器給以銅器。王亦送寺
T2122_.53.0623a15: 中。又斷銅器給以瓦器。時大王手中有半阿
T2122_.53.0623a16: 摩勒果。悲涙告諸大臣。今誰爲地主。時諸臣
T2122_.53.0623a17: 啓白大王。王爲地主。王即説偈答曰
T2122_.53.0623a18:     汝等護我心 何假虚妄語
T2122_.53.0623a19:     我今坐王位 不復得自在
T2122_.53.0623a20:     阿摩勒半果 今在於我手
T2122_.53.0623a21:     此即是我物 於是得自在
T2122_.53.0623a22:     嗚呼尊富貴 可厭可棄捨
T2122_.53.0623a23:     先領閻浮提 今一旦貧至
T2122_.53.0623a24:     如殑伽駛流 一逝而不
T2122_.53.0623a25:     富貴亦復然 逝者不復還
T2122_.53.0623a26: 時阿育王呼侍者言。汝今憶我恩養。汝持此
T2122_.53.0623a27: 半阿摩勒果送雞雀寺中作我意。禮拜諸比
T2122_.53.0623a28: 丘僧足。白言。阿育王問訊諸大衆。我是阿育
T2122_.53.0623a29: 王領此閻浮提。閻浮提是我所有。今者頓盡
T2122_.53.0623b01: 無有財寶布施衆僧。於一切財而不得自在。
T2122_.53.0623b02: 今唯此半阿摩勒果我得自由。此是最後布
T2122_.53.0623b03: 施檀波羅蜜。哀愍我故納受此施。令我得供
T2122_.53.0623b04: 養僧福。時彼使者受王勅已。即持此半果至
T2122_.53.0623b05: 雞雀寺中。至上座前五體投地作禮。長跪合
T2122_.53.0623b06: 掌具向上座説前王教。時彼上座告諸大衆。
T2122_.53.0623b07: 誰聞是語而不厭世。時彼上座令此半果一
T2122_.53.0623b08: 切衆僧得其分食。即教令研磨著石榴羹中
T2122_.53.0623b09: 行已。衆僧一切皆得周遍。時王復問傍臣曰。
T2122_.53.0623b10: 誰是閻浮提王臣答王言。大王是也。時王從
T2122_.53.0623b11: 臥起而坐顧望四方。合掌作禮念諸佛徳。心
T2122_.53.0623b12: 念口言。我今復以此閻浮提施與三寶。隨意
T2122_.53.0623b13: 用之。時王以此語盡書紙上而封緘之。以齒
T2122_.53.0623b14: 印印之。作是事畢便即就盡。爾時太子臣民
T2122_.53.0623b15: 葬送王已。諸臣欲立太子紹王位中有大臣。
T2122_.53.0623b16: 名曰阿&T072933;羅陀。語諸臣曰。不得立太子爲
T2122_.53.0623b17: 王。大王在時願滿十萬億金作諸功徳。唯減
T2122_.53.0623b18: 四億不滿十萬以是故今捨閻浮提施與
T2122_.53.0623b19: 三寶欲令滿足。今是大地屬於三寶。云何而
T2122_.53.0623b20: 立爲王。時諸臣聞已即送四億諸金送與
T2122_.53.0623b21: 寺中。即便立法益之子爲王。名三波提
T2122_.53.0623b22: 頌曰
T2122_.53.0623b23:     睿業澄暉 宿祐因淨 七寶來投
T2122_.53.0623b24:     千子威併 十善御宇 四洲歸正
T2122_.53.0623b25:     無思不愜 有意斯盛 秉式康衢
T2122_.53.0623b26:     昆蟲養性 八萬増壽 四八光瑩
T2122_.53.0623b27:     鬼神翊衞 不言而令 樂哉至矣
T2122_.53.0623b28:     
T2122_.53.0623b29: 法苑珠林卷第四十三
T2122_.53.0623c01:
T2122_.53.0623c02:
T2122_.53.0623c03: 法苑珠林卷第四十四
T2122_.53.0623c04:  *西明寺沙門釋道*世撰 
T2122_.53.0623c05: 君臣篇第四十一此有
六部
T2122_.53.0623c06:   述意部 王徳部 王過部 王業部 王
T2122_.53.0623c07: 福部 王都部
T2122_.53.0623c08: 述意部第一
T2122_.53.0623c09: 昔如來在世。預以末法囑累帝釋及諸國王。
T2122_.53.0623c10: 良由天力可以摧萬邪。王威可以率兆庶也。
T2122_.53.0623c11: 今遺法所付者。意在仗以流通。以四衆之微
T2122_.53.0623c12: 弱。恐三寶之廢壞。藉王者以威伏。假王者以
T2122_.53.0623c13: 勢逼。令有不肖者寢其瑕疵。訕黷者掩其紕
T2122_.53.0623c14: 紊。助大猷以惟新。扇皇風以遐暢。一變告其
T2122_.53.0623c15: 漸。再變滌區宇。群生佩聖徳之恩。佛法得
T2122_.53.0623c16: 委寄之道。斯付囑之謂也。如俗曰。昔者聖王
T2122_.53.0623c17: 立制。意使陰陽有位。君臣有章。男女有別。
T2122_.53.0623c18: 政令有序。故王者南面而治天下。居后於北
T2122_.53.0623c19: 宮。居太子於東方。天子立廟。王后立市。日蝕
T2122_.53.0623c20: 則王修徳。月蝕則后修形。此體陰陽之位也。
T2122_.53.0623c21: 故乾始於子。故子爲天正。坤始於未。其衡
T2122_.53.0623c22: 在丑。陰不專制往而承陽。故丑爲地正。聖王
T2122_.53.0623c23: 承天序地以成其功。故寅爲人正。三正迭用
T2122_.53.0623c24: 有變無絶。是以王者必存二代之後體三正
T2122_.53.0623c25: 也。易曰。西南得朋。乃與類行。東北喪朋。乃
T2122_.53.0623c26: 終有慶。故使臣從乎君女歸乎男也。乾始於
T2122_.53.0623c27: 子。左行而終於戍。坤始於*未右。行而終於
T2122_.53.0623c28: 酉。故使男貴左女貴右也
T2122_.53.0623c29: 王徳部第二
T2122_.53.0624a01: 依瑜伽論云。大王當知。王之功徳略有十種。
T2122_.53.0624a02: 王若成就如是功徳。雖無大府庫無大輔佐
T2122_.53.0624a03: 無大軍衆。而可歸仰。何等爲十。一種姓尊高。
T2122_.53.0624a04: 二得大自在。三性不暴惡。四憤發輕微。五
T2122_.53.0624a05: 恩惠猛利。六受正眞言。七所作諦思善順儀
T2122_.53.0624a06: 則。八顧戀善法。九善知差別知所作思。十
T2122_.53.0624a07: 不自縱任不行放逸翻前十種雖有大庫
大佐大軍不可歸仰
大王當
T2122_.53.0624a08: 知。王之方便略有五種。何等爲五。一善觀察
T2122_.53.0624a09: 攝受群臣。二能以時行恩妙行。三無放逸專
T2122_.53.0624a10: 思機務。四無放逸善守府庫。五無放逸專修
T2122_.53.0624a11: 法行若翻前五行便成五衰損
門退失現法及失法利也
大王當知。略有五
T2122_.53.0624a12: 種可愛樂法。何等爲五。一世所敬愛。二
T2122_.53.0624a13: 在増上。三能摧怨敵。四善攝養身。五能往善
T2122_.53.0624a14: 趣。復有五種能引可愛。何等爲五。一恩養世
T2122_.53.0624a15: 間。二英勇具足。三善權方便。四正受境界。五
T2122_.53.0624a16: 勤修法行翻前五種
名不可愛
又諸國王有三種圓滿。一
T2122_.53.0624a17: 果報圓滿。二士用圓滿。三功徳圓滿。若諸
T2122_.53.0624a18: 國王生富貴家。長壽少病有大宗業。成就倶
T2122_.53.0624a19: 生聰利之慧。是王名爲果報圓滿。若諸國王
T2122_.53.0624a20: 善權方便所攝持故。恒常成就圓滿英勇。是
T2122_.53.0624a21: 王名爲士用圓滿。若諸國王任持正法名爲
T2122_.53.0624a22: 法王。安住正法。與諸内宮王子群臣英傑豪
T2122_.53.0624a23: 貴國人共修慧施。樹福受齋堅持禁戒。是王
T2122_.53.0624a24: 名爲功徳圓滿。又果報圓滿者。受用先世淨
T2122_.53.0624a25: 業果報。士用圓滿者。受用現法可愛之果。功
T2122_.53.0624a26: 徳圓滿者。亦於當來受用圓滿淨業果報。若
T2122_.53.0624a27: 有國王三不具足。名爲下士。若有果報圓滿。
T2122_.53.0624a28: 或士用圓滿或倶圓滿。名爲中士。若三具足。
T2122_.53.0624a29: 名爲上士
T2122_.53.0624b01: 又中阿含經云。若諸王刹利以水灑頂。得爲
T2122_.53.0624b02: 人主。整御大地。有五儀式。一劍二蓋三天冠
T2122_.53.0624b03: 四珠柄拂五嚴飾履一切除却。復有三臣。一
T2122_.53.0624b04: 有忠信無技能智慧。二有忠信*技能無智
T2122_.53.0624b05: 慧。三具忠信*技能智慧。初名下士。次名中
T2122_.53.0624b06: 士。後名上士。若不忠信無有*技能亦無智
T2122_.53.0624b07: 慧。當知此臣下中之下
T2122_.53.0624b08: 王過部第三
T2122_.53.0624b09: 如像法決疑經云。乃至一切俗人不問貴賤。
T2122_.53.0624b10: 不得撾打三寶奴婢畜生。及受三寶奴婢禮
T2122_.53.0624b11: 拜。皆得殃咎。故薩遮尼揵經云。若破塔寺或
T2122_.53.0624b12: 取佛物。若教作助喜。若有沙門身著染衣。或
T2122_.53.0624b13: 有持戒破戒。若繋閉打縛。或令還俗。或斷
T2122_.53.0624b14: 其命。若犯如是根本重罪。決墮地獄受無間
T2122_.53.0624b15: 苦。以王國内行此不善。諸仙聖人出國而去。
T2122_.53.0624b16: 大力諸神不護其國。大臣諍競四方咸起。水
T2122_.53.0624b17: 旱不調風雨失時。人民飢餓劫賊縱横。疫
T2122_.53.0624b18: 疾病死亡無數。不知自作而怨諸天
T2122_.53.0624b19: 又仁王經云。國王大臣自恃高貴滅破吾法。
T2122_.53.0624b20: 以作制法制我弟子。不聽出家不聽造作佛
T2122_.53.0624b21: 像。立統官典制等安籍記録僧。比丘地立
T2122_.53.0624b22: 白衣高坐。又國王太子横作法制。不依佛教
T2122_.53.0624b23: 因縁破僧因縁。絃官攝僧典主僧籍。苦相攝
T2122_.53.0624b24: 持。佛法不久
T2122_.53.0624b25: 又瑜伽論云。大王當知。王過有十。何等爲十。
T2122_.53.0624b26: 一種姓不高。二不得自在。三立性暴惡。四猛
T2122_.53.0624b27: 憤發。五恩惠奢薄。六受邪佞言。七所作
T2122_.53.0624b28: 不思不順儀則。八不顧善法。九不知差別忘
T2122_.53.0624b29: 所作恩。十一向縱任專行放逸
T2122_.53.0624c01: 又百喩經云。昔有一人。説王過罪。而作是言。
T2122_.53.0624c02: 王甚暴虐治政無理。王聞是語既大瞋恚竟
T2122_.53.0624c03: 不究悉。信傍佞人捉一賢臣。仰使剥脊取百
T2122_.53.0624c04: 兩肉。有人證明此無是語。王心便悔索千兩
T2122_.53.0624c05: 肉用爲補脊。夜中呻喚甚大苦惱。王聞其聲
T2122_.53.0624c06: 問言。何以苦惱。取汝百兩十倍與汝。意不
T2122_.53.0624c07: 足耶。何故苦惱傍人答言。大王如截子頭。雖
T2122_.53.0624c08: 得千頭不免子死。雖十倍得肉不免苦痛。愚
T2122_.53.0624c09: 人亦爾。不畏後世貪濁現樂。苦切衆生調發
T2122_.53.0624c10: 百姓。多得財物。望得滅罪而得福報。譬如彼
T2122_.53.0624c11: 王割人之脊取人之肉以餘肉補望使不痛。
T2122_.53.0624c12: 無有是處
T2122_.53.0624c13: 又雜譬喩經云。昔有國王喜食人肉。勅厨士
T2122_.53.0624c14: 曰。汝等夜行密採人來以供厨食。以此爲常。
T2122_.53.0624c15: 臣下咸知。即共斥逐捐於界外。更取良賢以
T2122_.53.0624c16: 爲國王。於是噉人王。經十三年後身生兩翅。
T2122_.53.0624c17: 飛行噉人無復遠近。向山樹神請求祈福。當
T2122_.53.0624c18: 取國王五百人身祠山樹神使我還復國。王
T2122_.53.0624c19: 便飛行取之。已得四百九十九人。將之山谷
T2122_.53.0624c20: 以石塞口。時有國王。將諸後宮詣池浴戲。始
T2122_.53.0624c21: 出宮門逢一道人説偈求乞。王即許之。還宮
T2122_.53.0624c22: 當賜金銀。時王入池當欲澡洗。其噉人王。空
T2122_.53.0624c23: 中飛來抱王將去。還於山中。國王見噉人
T2122_.53.0624c24: 王。不恐不怖顏色如故。噉人王曰。吾本
T2122_.53.0624c25: 人當持祠天。已得四百九十九人。今得卿一
T2122_.53.0624c26: 人其數己滿殺以祠天。汝何不懼。國王對曰。
T2122_.53.0624c27: 人生有死。物成有敗。合會有離。對來分之。何
T2122_.53.0624c28: 須愁耶。旦出宮時路逢道人。爲吾説偈。即許
T2122_.53.0624c29: 施物今未得與。以是爲恨。今王弘慈寛恕假
T2122_.53.0625a01: 日。施訖還來不敢違要也。即聽令去。而告之
T2122_.53.0625a02: 曰。與汝七日期。若不還者吾往取汝亦無難
T2122_.53.0625a03: 也。王即還宮。都中内外莫不歡喜。即開庫藏
T2122_.53.0625a04: 布施遠近。拜太子爲王。殷勤百姓辭決而
T2122_.53.0625a05: 去。噉人王逢見其來。念曰。此得無異人乎。從
T2122_.53.0625a06: 死得生而故來還。即問曰。身命世人所重愛
T2122_.53.0625a07: 者也。而卿捨命世之難有。不審何所志趣。願
T2122_.53.0625a08: 説其意。國王答曰。即日吾施。至誠願當得阿
T2122_.53.0625a09: 惟越三佛。願度十方。彼王問曰。求佛之義。其
T2122_.53.0625a10: 事云何。國王便爲廣説五戒十善四等六度。
T2122_.53.0625a11: 心開豁然。從受五戒爲清信士。因放四百九
T2122_.53.0625a12: 十九人各令還國。諸王共至其國感其信誓
T2122_.53.0625a13: 蒙得濟命。各不肯還於本國。逐便住止此國。
T2122_.53.0625a14: 於此國王各爲立第一舍。雕文刻鏤光飾嚴
T2122_.53.0625a15: 整。諸國王飮食服御與王無異。四方人來問
T2122_.53.0625a16: 言。何以有此。如王舍宅。遍一國中。衆人答
T2122_.53.0625a17: 曰。皆是諸王舍也。名遂遠布。從此已來故號
T2122_.53.0625a18: 爲王舍城也。佛得道已自説本末。立信王者
T2122_.53.0625a19: 我身是也。噉人王者鴦崛摩是。還王舍説
T2122_.53.0625a20: 法所度無量。皆是宿命作王時因縁人也
T2122_.53.0625a21: 王業部第四
T2122_.53.0625a22: 如諫王經云。佛在世時。有國王名不犁先
T2122_.53.0625a23: 尼。出行國界道過佛所。爲佛作禮就座而坐」
T2122_.53.0625a24: 佛告王曰。王治當以正法無失節度。常以慈
T2122_.53.0625a25: 心養育人民。所以得覇治爲國王者。皆由宿
T2122_.53.0625a26: 命行善所致。統理民事不可偏枉。諸官公卿
T2122_.53.0625a27: 群僚下逮凡民皆有怨辭。王治行不平海
T2122_.53.0625a28: 内皆忿。身死神入太山地獄。後雖悔之無所
T2122_.53.0625a29: 復及。王治國平政。常以節度。臣民歎徳四海
T2122_.53.0625b01: 歸心。天龍鬼神皆聞王善。死得上天後亦無
T2122_.53.0625b02: 悔。王無好婬泆以自荒壞。無以忿意有所殘
T2122_.53.0625b03: 賊。當受忠臣剛直之諫。夫與人言常以寛詳。
T2122_.53.0625b04: 無灼熱之語。唯有孝順慈養二親。供事高
T2122_.53.0625b05: 行清淨沙門。見凡老人當尊敬之。所有財
T2122_.53.0625b06: 寶與民同歡。當以善心施惠於民。無以讒言
T2122_.53.0625b07: 殘賊民命。爲王之法當宣聖道教民爲善。
T2122_.53.0625b08: 守一心心存三尊。王者如斯。諸聖咨嗟。天龍
T2122_.53.0625b09: 鬼神擁護其國。生有榮譽死得上天。世間榮
T2122_.53.0625b10: 位如幻如夢不可久保。人欲死時諸家内外
T2122_.53.0625b11: 聚會其邊椎胸呼天。皆云柰何。涙下交横。
T2122_.53.0625b12: 嗚呼痛哉。神靈獨逝捨吾之乎。聞之者莫不
T2122_.53.0625b13: 傷心。覩之者莫不助哀。載之出城捐於曠野。
T2122_.53.0625b14: 飛鳥走獸爴掣食之。身中有蟲還食其肉。日
T2122_.53.0625b15: 炙風飄骨皆爲乾。往昔尊榮豪貴隱隱闐闐。
T2122_.53.0625b16: 亦如大王。今者霍然不復見之。此是無常之
T2122_.53.0625b17: 明證也。古尚如此。況於今日。王熟思之無念
T2122_.53.0625b18: 婬泆。無受佞言。證人入罪當受忠諫。治以節
T2122_.53.0625b19: 度。當畏地獄考治之痛。諸含血蟲皆貪生活。
T2122_.53.0625b20: 不當殺之。佛説經竟。王意即解。願爲弟子。即
T2122_.53.0625b21: 受五戒。頭面著地。爲佛作禮
T2122_.53.0625b22: 又摩達國王經云。佛在世時。有國王號名摩
T2122_.53.0625b23: 達。王時當出軍征討。時有比丘已得羅漢道。
T2122_.53.0625b24: 到國分衞。並見録。將詣王宮門。王有馬監。令
T2122_.53.0625b25: 比丘養視官馬。勤苦七日。王後身自臨視軍
T2122_.53.0625b26: 陣。比丘見王。即於其前輕擧飛翔上住空中
T2122_.53.0625b27: 現其威神。王便恐悑叩頭悔過。我實愚癡不
T2122_.53.0625b28: 別眞僞。推問國内。誰令神人爲是養馬。今當
T2122_.53.0625b29: 治殺。比丘告王言。非王及國人過也。自我宿
T2122_.53.0625c01: 命行道常供養師。我時爲師設飯。師謂我言。
T2122_.53.0625c02: 且先澡手已乃當飯我。愚癡心念言。師亦不
T2122_.53.0625c03: 養官馬。何故不預澡手。師即謂我言。汝今念
T2122_.53.0625c04: 此輕耳。後重如何。我聞是語便愁憂之。師知
T2122_.53.0625c05: 其意便念言。我會當泥洹。何故令人惱耶。即
T2122_.53.0625c06: 以其夜三更時般泥洹。從來久遠各更生死。
T2122_.53.0625c07: 今用是故受其宿殃。養馬七日。夫善惡行輒
T2122_.53.0625c08: 有殃福。如影隨形。王聞罪福乞歸命三寶。受
T2122_.53.0625c09: 五戒作優婆塞。佛便爲王及人民説法得須
T2122_.53.0625c10: 陀洹道
T2122_.53.0625c11: 又法句喩經云。昔有國王。治行正法民慕其
T2122_.53.0625c12: 化。無有太子以爲憂愁。佛來入國。尊受五
T2122_.53.0625c13: 戒。奉敬不懈。有一給使。其年十一。常爲王使
T2122_.53.0625c14: 忠信奉法不以爲勞。卒得重病遂致無常。其
T2122_.53.0625c15: 神來還爲王作子。至年十五。立爲太子。父王
T2122_.53.0625c16: 命終習代爲王。憍慢自恣不理國事。臣寮廢
T2122_.53.0625c17: 調民被其患。佛知其行不會本識。將諸弟子
T2122_.53.0625c18: 往到其國。佛告王曰。今王自知本所從來不。
T2122_.53.0625c19: 王曰。愚暗不達不知先世。佛告大王。本以五
T2122_.53.0625c20: 事得爲國王。何等爲五。一者布施得爲國王。
T2122_.53.0625c21: 萬民奉獻宮觀資財無極。二者興立寺廟供
T2122_.53.0625c22: 養三尊床榻幃帳。以是爲王在於正殿御座
T2122_.53.0625c23: 理國。三者親身禮敬三尊及諸長徳。以是爲
T2122_.53.0625c24: 王。一切萬民莫不爲之作禮。四者忍辱身三
T2122_.53.0625c25: 口四及意無惡。以是爲王。一切見者莫不歡
T2122_.53.0625c26: 喜。五者學問常求智慧。以是爲王。決斷國事
T2122_.53.0625c27: 莫不奉行。此之五事世世爲王。王前世時爲
T2122_.53.0625c28: 大王給使。奉佛以信。奉法以愛。奉僧以敬。奉
T2122_.53.0625c29: 親以孝。奉君以忠。常行一心精進布施。勞身
T2122_.53.0626a01: 苦體初不懈倦。是福追身得爲王子。補王之
T2122_.53.0626a02: 弟。今者富貴而反懈怠。夫爲國王當行五事。
T2122_.53.0626a03: 何謂爲五。一者領理萬民無有枉濫。二者養
T2122_.53.0626a04: 育將士隨時廩與。三者念修本業福徳無絶。
T2122_.53.0626a05: 四者當信忠臣正直之諫。無受讒言以傷正
T2122_.53.0626a06: 直。五者節欲貪樂心不放逸。行此五事名聞
T2122_.53.0626a07: 四海福祿自來。捨此五事衆綱不擧。民窮則
T2122_.53.0626a08: 思亂。士勞則勢不擧。無福則鬼神不助。自用
T2122_.53.0626a09: 則失大理。忠臣不敢諫則心蕩放逸。國主不
T2122_.53.0626a10: 理務民則多怨。若如是者身失令名後則無
T2122_.53.0626a11: 福。於是世尊重説偈言
T2122_.53.0626a12:     夫爲世間將 修正不阿枉
T2122_.53.0626a13:     心調勝諸惡 如是爲法王
T2122_.53.0626a14:     見正能修慧 仁愛好利人
T2122_.53.0626a15:     既利以平均 如是衆附親
T2122_.53.0626a16: 佛説是時。王大歡喜。五體懺悔謝。佛聞法得
T2122_.53.0626a17: 須陀洹道
T2122_.53.0626a18: 又賓頭盧爲優陀延王説法經云。昔輔相子
T2122_.53.0626a19: 賓頭盧阿羅漢。爲優陀延王。説偈云
T2122_.53.0626a20:     生老病死患 於中未解脱
T2122_.53.0626a21:     無明愛毒箭 猶未得拔出
T2122_.53.0626a22:     人帝汝云何 而生樂著想
T2122_.53.0626a23:     如象處林中 四邊大火起
T2122_.53.0626a24:     處此急難處 云何有歡喜
T2122_.53.0626a25:     大王應當知 榮位須臾間
T2122_.53.0626a26:     智者深觀察 不應於此事
T2122_.53.0626a27:     而生希有想 汝何故錯解
T2122_.53.0626a28:     未脱生死胎 横生無畏想
T2122_.53.0626a29:     欲賊劫諸根 横生無畏想
T2122_.53.0626b01:     無常不堅固 如芭蕉水沫
T2122_.53.0626b02:     亦如浮雲散 天王尊勝位
T2122_.53.0626b03:     危脆亦如是 人帝應當知
T2122_.53.0626b04:     貪利極速駛 如水注深谷
T2122_.53.0626b05:     嗜欲極輕疾 動轉如掉索
T2122_.53.0626b06:     愚癡染爲欲 不覺致墮落
T2122_.53.0626b07: 尊者言。大王。我今爲王略説譬喩。王至心聽。
T2122_.53.0626b08: 昔日有人行在曠路。逢大惡象爲象所逐。狂
T2122_.53.0626b09: 懼走突無所依怙。見一丘井即尋樹根入井
T2122_.53.0626b10: 中藏。上有黒白二鼠互齧樹根。此井四邊有
T2122_.53.0626b11: 四毒蛇欲螫其人。而此井下有三大毒龍。傍
T2122_.53.0626b12: 畏四蛇。下畏毒龍。所攀之樹其根動搖。樹
T2122_.53.0626b13: 上有蜜五滴墮其口中。于時動樹敲壞蜂窠。
T2122_.53.0626b14: 衆蜂散飛唼螫其人。有野火起復來燒樹。大
T2122_.53.0626b15: 王當知。彼人苦惱不可稱計。而彼人得味甚
T2122_.53.0626b16: 少苦患甚多。其所味者如牛跡水。其所苦患
T2122_.53.0626b17: 猶如大海。昧如芥子苦如。須彌。味如螢火苦
T2122_.53.0626b18: 如日月。如藕根孔比於太虚。亦如蚊子比金
T2122_.53.0626b19: 翅鳥。其味苦惱多少如是尊者言。大王。曠野
T2122_.53.0626b20: 者喩於生死。彼男子者喩於凡夫。象喩於無
T2122_.53.0626b21: 常。丘井喩於人身。樹根喩於人命。白黒鼠者
T2122_.53.0626b22: 喩於晝夜。齧樹根者喩念念滅。四毒蛇者喩
T2122_.53.0626b23: 於四大。蜜者喩於五欲。衆蜂喩惡覺觀。野火
T2122_.53.0626b24: 燒者喩其老邁。下有三毒龍者喩其死亡墮
T2122_.53.0626b25: 三惡道。是故當知。欲味甚少苦患甚多。生老
T2122_.53.0626b26: 病死於一切人皆得自在。世間之人身心勞
T2122_.53.0626b27: 苦無歸依處。衆苦所逼輕疾如電。是可憂愁
T2122_.53.0626b28: 不應愛著
T2122_.53.0626b29: 王福部第五
T2122_.53.0626c01: 如舊雜譬喩經云。昔有國王出射獵還。過寺
T2122_.53.0626c02: 繞塔爲沙門作禮。群臣共笑之。王覺知問群
T2122_.53.0626c03: 臣曰。有金在釜沸以手取得不。答曰。不可
T2122_.53.0626c04: 得。王言。汝以冷水投中可得取不。臣白王曰。
T2122_.53.0626c05: 可得也。王言。我行王事。射獵所作如湯沸。燒
T2122_.53.0626c06: 香然燈繞塔禮僧。如持冷水投沸湯中。夫作
T2122_.53.0626c07: 王有善惡之行。何爲但有惡無善乎
T2122_.53.0626c08: 又迦葉經云。佛告迦葉。過去無量阿僧祇劫
T2122_.53.0626c09: 有佛號妙華。時有輪王。名曰尼彌。如法治世
T2122_.53.0626c10: 主四天下。爾時大王見二化生童子。得出家
T2122_.53.0626c11: 已即以太子令紹王位。王與九百九十九子。
T2122_.53.0626c12: 八萬四千夫人。五千大臣及諸人民。以淨信
T2122_.53.0626c13: 心倶共出家。爾時太子登位七日。内自思惟。
T2122_.53.0626c14: 我終不捨薩婆若心。何用王位。作是念已發
T2122_.53.0626c15: 心出家。於十五日游四天下。説此偈言
T2122_.53.0626c16:     我父及親屬 皆悉已出家
T2122_.53.0626c17:     無量億衆生 爲法亦出家
T2122_.53.0626c18:     我今樂出家 不樂住五欲
T2122_.53.0626c19:     一心求佛道 欲詣導師所
T2122_.53.0626c20:     若發心出家 離諸欲火者
T2122_.53.0626c21:     應速隨我去 離難甚難得
T2122_.53.0626c22:     不發出家心 不遠離欲火
T2122_.53.0626c23:     安心在居家 安住於實法
T2122_.53.0626c24: 迦葉。時彼童子説此偈時。四天下中無一衆
T2122_.53.0626c25: 生樂在家者。皆悉發心願求出家。既出家已
T2122_.53.0626c26: 不須種殖。其地自然生諸糠米。諸樹自然生
T2122_.53.0626c27: 諸衣服。一切諸天供侍給使。一切衆生皆得
T2122_.53.0626c28: 道果
T2122_.53.0626c29: 王都部第六
T2122_.53.0627a01: 如十二游經云。波斯匿王者。晋言和悦。迦
T2122_.53.0627a02: 維羅越國者。晋言妙徳。舍衞國者。晋言無
T2122_.53.0627a03: 物不有。維耶離國者。晋言廣大。一名度生死。
T2122_.53.0627a04: 羅閲祇城者。晋言王舍城。鳩留國者。晋言智
T2122_.53.0627a05: 士。波羅柰國者。晋言鹿野。一名諸佛國閻浮
T2122_.53.0627a06: 提中有十六大國八萬四千城。有八國王四
T2122_.53.0627a07: 天子。東有晋天子。人民熾盛。南有天竺國天
T2122_.53.0627a08: 子。土地多饒象。西有大秦國天子。土地饒金
T2122_.53.0627a09: 玉。北有月支天子。土地多好馬。八萬四千
T2122_.53.0627a10: 城中有六千四百種人。萬物音響各別。有五
T2122_.53.0627a11: 十六萬億丘聚。魚有六千四百種。鳥有四千
T2122_.53.0627a12: 五百種。獸有二千四百種。樹有萬種。草有八
T2122_.53.0627a13: 千種。雜藥有七百四十種。雜香有四十三種。
T2122_.53.0627a14: 寶有百二十一種。正寶有七種。海中有二千
T2122_.53.0627a15: 五百國。有百八十國。人噉五穀。有三百三十
T2122_.53.0627a16: 國。人噉魚鼉黿鼉。五大國王。一王主五百城。
T2122_.53.0627a17: 第一王名斯黎國。土地盡事佛不事衆邪。第
T2122_.53.0627a18: 二王名迦羅。土地出七寶。第三王名不羅。土
T2122_.53.0627a19: 地出四十種香及白瑠璃。第四王名闍耶。土
T2122_.53.0627a20: 地出茇胡椒。第五王名那頞。土地出白
T2122_.53.0627a21: 珠及七色瑠璃。五大國城人多黒色短小。相
T2122_.53.0627a22: 去六十五萬里。從是已去但有海水無有人
T2122_.53.0627a23: 民。去鐵圍山百四十萬里
T2122_.53.0627a24: 又智度論。問曰。如舍婆提諸大城。皆有諸王
T2122_.53.0627a25: 舍。何故獨名此城爲王舍城。答曰。有人言。是
T2122_.53.0627a26: 摩迦陀國王有子。一頭兩面四臂。時人以爲
T2122_.53.0627a27: 不祥。王即裂其身首棄之曠野。羅刹女鬼名
T2122_.53.0627a28: 闍羅。還合其身而乳養之。後大成人。力能
T2122_.53.0627a29: 併諸國王有天下。取諸國王萬八千人置此
T2122_.53.0627b01: 五山中。以大力勢治閻浮提。人因名此山爲
T2122_.53.0627b02: 王舍城。復有人言。摩伽陀王先所住城。城
T2122_.53.0627b03: 中失火。一燒一作。如是至七。國人疲役。王大
T2122_.53.0627b04: 憂怖。集諸智人問其意故。有言。宜應易處。王
T2122_.53.0627b05: 即更求住處。見此五山周匝如城。即作宮殿
T2122_.53.0627b06: 於中止住。以是義故名王舍城。復往古世時。
T2122_.53.0627b07: 此國有王。名婆藪。心厭世法出家作仙人。是
T2122_.53.0627b08: 時居家婆羅門。與出家諸仙人共論議。居家
T2122_.53.0627b09: 婆羅門言。經書云。天祀中應殺生噉肉。諸
T2122_.53.0627b10: 出家仙人言。不應天祀中殺生噉肉。共諍云
T2122_.53.0627b11: 云。諸出家婆羅門言。此有大王出家作仙人。
T2122_.53.0627b12: 汝等信不。諸居家婆羅門言信。諸出家仙人
T2122_.53.0627b13: 言。我以此人爲證。後日當問。諸居家婆羅
T2122_.53.0627b14: 門即以其夜先到婆藪仙人所。種種問已語
T2122_.53.0627b15: 婆藪仙人。明日論義。汝當助我。如是明旦
T2122_.53.0627b16: 論時。諸出家仙人問婆藪仙人。天祀中應殺
T2122_.53.0627b17: 生噉肉不。婆藪仙人言。婆羅門法天祀中
T2122_.53.0627b18: 應殺生噉肉。諸出家仙人言。於汝實心云何。
T2122_.53.0627b19: 婆藪仙人言。爲天祀故應殺生噉肉。此生在
T2122_.53.0627b20: 天祀中死故得生天上。諸出家仙人言。汝大
T2122_.53.0627b21: 不是。汝大妄語。即唾之言。罪人滅去。是時婆
T2122_.53.0627b22: 藪仙人尋陷入地沒踝。是初開大罪門故。諸
T2122_.53.0627b23: 出家仙人言。汝應實語。若故妄語者。汝身
T2122_.53.0627b24: 當陷入地中。婆藪仙人言。我知爲天故殺生
T2122_.53.0627b25: 噉肉無罪。即復陷入地至膝。如是漸漸稍沒
T2122_.53.0627b26: 至腰至項。諸出家仙人言。汝今妄語得現世
T2122_.53.0627b27: 報。更以實語者。雖入地下我能出汝令得免
T2122_.53.0627b28: 罪。爾時婆藪仙人自思惟言。我貴人不應兩
T2122_.53.0627b29: 種語。又婆羅門四韋陀法中種種因縁讃
T2122_.53.0627c01: 天法。我一人死當何足計。一心言天應天祀
T2122_.53.0627c02: 中殺生噉肉無罪。諸出家人言。汝重罪人
T2122_.53.0627c03: 去不用見汝。於是擧身沒地中。從是已來乃
T2122_.53.0627c04: 至今日。常用婆藪仙人王法。於天祀中殺羊。
T2122_.53.0627c05: 當下刀時言。婆藪仙人殺汝。婆藪之子。名
T2122_.53.0627c06: 曰廣車。嗣位爲王。後亦厭世法而不能出家。
T2122_.53.0627c07: 如是思惟。我父先王出家生入地中。若治天
T2122_.53.0627c08: 下復作大罪。我今當何以自處。如是思惟時。
T2122_.53.0627c09: 聞空中聲言。汝若行見難値希有處。汝應是
T2122_.53.0627c10: 中作舍住。作是語已便不復聞聲。未經幾時。
T2122_.53.0627c11: 王出畋獵。見有鹿走其疾如風。王便逐之
T2122_.53.0627c12: 而不可及。遂逐不止。百官侍從無能及者。轉
T2122_.53.0627c13: 前見有五山周匝峻固。其地平正生草細軟
T2122_.53.0627c14: 好華遍地。種種樹林華菓茂盛。温泉浴池皆
T2122_.53.0627c15: 悉清淨。其地莊嚴。處處有散天華天香聞天
T2122_.53.0627c16: 伎樂。爾時揵闥婆伎樂。適見王來各自還去。
T2122_.53.0627c17: 是處希有未曾所見。今我正當在中作舍住。
T2122_.53.0627c18: 如是思惟已群臣百官尋跡而到。王告諸臣。
T2122_.53.0627c19: 我前所聞空中聲言。汝行若見希有難値之
T2122_.53.0627c20: 處。汝於是中作舍住。我今見此希有之處。我
T2122_.53.0627c21: 應是中作舍住。即捨本城於此山中住。是王
T2122_.53.0627c22: 初始在此中住。從是已後次第止住。是王元
T2122_.53.0627c23: 起造立宮舍。故名王舍城
T2122_.53.0627c24: 又智度論。耆闍崛山者。此名鷲頭山。問曰。
T2122_.53.0627c25: 何故名鷲頭山。答曰。是山頂似鷲。王舍城人
T2122_.53.0627c26: 見其似鷲故。共傳言鷲頭山。因而名之爲鷲
T2122_.53.0627c27: 頭山。又王舍城南尸陀林中多諸死人。諸鷲
T2122_.53.0627c28: 常來食之。還在山頭。時人遂名鷲頭山。是山
T2122_.53.0627c29: 於五山中最高大。多好林水聖人住處
T2122_.53.0628a01: 又大哀經云。佛在王舍城靈鷲山者。古昔諸
T2122_.53.0628a02: 佛之所游居。如來威神之所建立。其地道場
T2122_.53.0628a03: 諸菩薩衆所共咨嗟。無極法座天龍鬼神等。
T2122_.53.0628a04: 咸倶歸命稽首爲禮
T2122_.53.0628a05: 又智度論。問。佛普慈一切。何故獨住王舍
T2122_.53.0628a06: 城不住餘城。答曰。亦住餘城希少。而多住王
T2122_.53.0628a07: 舍城舍婆提城。爲諸城邊國。又彌離車地多
T2122_.53.0628a08: 弊惡人。善根未熟故不住之。又佛知恩故多
T2122_.53.0628a09: 住此二城。問曰。何故知恩多住二城。答曰。憍
T2122_.53.0628a10: 薩羅國是佛生身地。舍婆提大城佛爲法主
T2122_.53.0628a11: 故。亦在此城。問曰。若知恩故多住舍婆提城
T2122_.53.0628a12: 者。迦毘羅城近佛生處。何以不住。答曰。佛無
T2122_.53.0628a13: 餘習。近諸親屬亦無累想。然釋種弟子多未
T2122_.53.0628a14: 離欲。若近親屬則染著心主。以報生地恩故
T2122_.53.0628a15: 多住舍婆提。一切衆生皆念生地故。如偈説
T2122_.53.0628a16:     一切論*義師 自受所知法
T2122_.53.0628a17:     如人念生地 雖出家猶
T2122_.53.0628a18: 以報法身地恩故多住王舍城。諸佛皆愛法
T2122_.53.0628a19: 身故。如偈説
T2122_.53.0628a20:     過去未來 現在諸佛 供養法身
T2122_.53.0628a21:     師敬尊重
T2122_.53.0628a22: 法身於生身勝故。二城中多住王舍城
T2122_.53.0628a23: 頌曰
T2122_.53.0628a24:     君臣感徳 靈篇金鏡 寶册葳蕤
T2122_.53.0628a25:     帝圖掩映 鳥紀稱祥 龍書表慶
T2122_.53.0628a26:     萬國來朝 百辟作詠 肇高武皇
T2122_.53.0628a27:     後嗣宗聖 凶夷險阻 威感除併
T2122_.53.0628a28:     慈蔭蒼生 業隆壽命 至哉勝業
T2122_.53.0628a29:     聖君啓政
T2122_.53.0628b01: 感應縁
五驗
T2122_.53.0628b02: 燕臣莊子儀 漢王如意 漢靈帝 漢宣帝
T2122_.53.0628b03:  又漢靈帝
T2122_.53.0628b04: 燕臣莊子儀無罪。而簡公殺之。子儀曰。死者
T2122_.53.0628b05: 無知則已。若其有知。不出三年必使君知之。
T2122_.53.0628b06: 朞年簡公祀於租澤。燕之有*租澤。猶宋之
T2122_.53.0628b07: 有桑林。國之大祀也。男女觀子儀起於道左
T2122_.53.0628b08: 荷朱杖撃公。公死於車上
T2122_.53.0628b09: 漢王如意。漢高帝第四子也。呂后生長子也。
T2122_.53.0628b10: 立爲皇太子。而如意母戚夫人得寵於帝。帝
T2122_.53.0628b11: 數欲譛太子而立如意。群臣爭之。故遂封如
T2122_.53.0628b12: 意於趙。呂后以是嫉之。及高帝崩。呂后
T2122_.53.0628b13: 如意。到長安而拉殺之。又肢斷戚夫人
T2122_.53.0628b14: 手足。號爲人彘。後呂后袚除於㶚上還。道
T2122_.53.0628b15: 中見物如蒼狗攫后腋。忽而不見。卜之云。趙
T2122_.53.0628b16: 王如意爲崇。遂病腋傷而崩二驗出
寃魂志
T2122_.53.0628b17: 漢靈帝數游戲於西園。令後宮婇女爲客舍
T2122_.53.0628b18: 主。身爲商賈行至舍間。婇女下酒。因共飮食
T2122_.53.0628b19: 以爲戲樂。蓋是天子將欲失位降在皂隷之
T2122_.53.0628b20: 徭也。其後天子遂傳古志之曰。赤厄三七。
T2122_.53.0628b21: 三七者經二百一十載。當有外戚之簒。丹眉
T2122_.53.0628b22: 之妖簒盜短祚極於三六。當有龍飛之秀興
T2122_.53.0628b23: 復祖宗。又歴三七當復有黄首之妖天下大
T2122_.53.0628b24: 亂矣。自高祖建業至于平帝之末。二百一十
T2122_.53.0628b25: 年。而王莽簒位。蓋因母后之親。十八年而山
T2122_.53.0628b26: 東賊樊子都等起。實丹其眉。故天下號曰赤
T2122_.53.0628b27: 眉。於是光武以興於其名曰秀。至于靈帝中
T2122_.53.0628b28: 平元年。而張角起置三十六萬衆。數十萬人
T2122_.53.0628b29: 皆是黄巾。故天下號曰黄巾賊。故今道服由
T2122_.53.0628c01: 此而興。初起於鄴會於眞定。誑惑百姓曰。蒼
T2122_.53.0628c02: 天已死。黄天立歳。名甲子年。天下大吉。起於
T2122_.53.0628c03: 鄴者天下始業也。會於眞定也。小民相向跪
T2122_.53.0628c04: 拜信趣。出荊楊尤甚。棄財産流溢道路。死
T2122_.53.0628c05: 者數百。角等初以二月起兵。其冬十二月悉
T2122_.53.0628c06: 破。自光武中興至黄巾之起。未盈二百一十
T2122_.53.0628c07: 年。而天下大亂。漢祚廢絶。實應三七之運
T2122_.53.0628c08:
T2122_.53.0628c09: 漢宣帝之世。燕代之間有三男。共取一婦生
T2122_.53.0628c10: 其四子。及至將分妻子而不可均。乃致
T2122_.53.0628c11: 訟。廷尉范延壽斷之曰。此非人類。當以禽
T2122_.53.0628c12: 獸。從母不從父也。請戮三男子以兒還母。宣
T2122_.53.0628c13: 帝嗟歎曰。事何必古若此。則可謂當於理而
T2122_.53.0628c14: 厭人情也。延壽蓋見人事而知用刑矣。未知
T2122_.53.0628c15: 論人妖將來之應也
T2122_.53.0628c16: 漢靈帝建寧三年。河内有婦食夫。河南有夫
T2122_.53.0628c17: 食婦。夫婦陰陽二儀之體也。有情之深者也。
T2122_.53.0628c18: 今反相食。陰陽相侵。豈特日月之眚哉。靈
T2122_.53.0628c19: 帝既沒天下大亂。君有妄誅之暴。臣有劫弑
T2122_.53.0628c20: 之逆。兵革傷殘骨肉爲讐。生民之禍至矣。故
T2122_.53.0628c21: 人妖爲之先作。恨不遭幸有屠乘之論以
T2122_.53.0628c22: 測其情也右三驗出
搜神記
T2122_.53.0628c23: 法苑珠林卷第四十四
T2122_.53.0628c24:
T2122_.53.0628c25:
T2122_.53.0628c26:
T2122_.53.0628c27:
T2122_.53.0628c28:
T2122_.53.0628c29:
T2122_.53.0629a01:
T2122_.53.0629a02:
T2122_.53.0629a03: 法苑珠林卷第四十五
T2122_.53.0629a04:  *西明寺沙門釋道*世撰 
T2122_.53.0629a05: 納諫篇第四十
T2122_.53.0629a06: 審察篇第四十三
T2122_.53.0629a07: 納諫篇此有
二部
T2122_.53.0629a08: 述意部第一
T2122_.53.0629a09: 夫納其理則言語絶。乖其趣則諍論興。然直
T2122_.53.0629a10: 言者徳之本。納受者行之原。所以籍言而徳
T2122_.53.0629a11: 顯。納受而行全。譬目短於自見必借鏡以觀
T2122_.53.0629a12: 形。髮拙於自理。必假櫛以自通。故面之所以
T2122_.53.0629a13: 形。明鏡之力也。髮之所以理。玄櫛之功也。
T2122_.53.0629a14: 行之所以芳。蓋言之益也。是故身之將敗。必
T2122_.53.0629a15: 不納正諫之言。命之將終。必不可處於良醫
T2122_.53.0629a16:
T2122_.53.0629a17: 引證部第二
T2122_.53.0629a18: 如雜寶藏經云。佛言。昔迦尸國王名爲惡受。
T2122_.53.0629a19: 極作非法。苦惱百姓殘賊無道。四遠賈客珍
T2122_.53.0629a20: 奇勝物。皆税奪取不酬其直。由是之故國中
T2122_.53.0629a21: 寶物遂至大貴。諸人稱傳惡名流布。爾時有
T2122_.53.0629a22: 鵡王在於林中。聞行路人説王之惡。即
T2122_.53.0629a23: 自思念。我雖是鳥尚知其非。今當詣彼爲説
T2122_.53.0629a24: 善道。彼王若聞我語必作是言。彼鳥之王猶
T2122_.53.0629a25: 有善言。奈何人王爲彼譏責。儻能改修。尋即
T2122_.53.0629a26: 高飛至王園中。迴翔下降在一樹上。値王夫
T2122_.53.0629a27: 人入園游觀。于時鸚*鵡鼓翼嚶鳴。而語之
T2122_.53.0629a28: 言。王今暴虐無道之甚。殘害萬民毒及鳥獸。
T2122_.53.0629a29: 含識嗷嗷人畜憤結。呼嗟之音周聞天下。夫
T2122_.53.0629b01: 人苛剋與王無異。民之父母豈應如是。夫
T2122_.53.0629b02: 人聞已瞋恚熾盛。此何小鳥罵我溢口。遣人
T2122_.53.0629b03: 伺捕。爾時鸚*鵡不驚不畏入捕者手。夫人
T2122_.53.0629b04: 得之即用與王。王語鸚*鵡。何以罵我。鸚*鵡
T2122_.53.0629b05: 答言。説王非法乃欲相益。不敢罵王。時王問
T2122_.53.0629b06: 言。有何非法。答言。有七事非法能危王身。問
T2122_.53.0629b07: 言。何等爲七。答言。一者耽荒女色不敬眞正。
T2122_.53.0629b08: 二者嗜酒醉亂不恤國事。三者貪著棋博不
T2122_.53.0629b09: 修禮敬。四者游獵殺生都無慈心。五者好出
T2122_.53.0629b10: 惡言初不善語。六者賦役謫罰倍加常則。七
T2122_.53.0629b11: 者不以義理劫奪民財。有此七事能危王身。
T2122_.53.0629b12: 又有三事倶敗王國。王復問言。何謂三事。答
T2122_.53.0629b13: 言。一者親近邪佞諂惡之人。二者不附賢
T2122_.53.0629b14: 不受善言。三者好伐他國不養人民。此三
T2122_.53.0629b15: 不除傾敗之期。非旦則夕。夫爲王者率土歸
T2122_.53.0629b16: 仰。王當如橋濟度萬民。王當如稱親疎皆
T2122_.53.0629b17: 平。王當如道不違聖蹤。王者如日普照世間。
T2122_.53.0629b18: 王者如月與物清涼。王如父母恩育慈矜。王
T2122_.53.0629b19: 者如天覆蓋一切。王者如地載養萬物。王者
T2122_.53.0629b20: 如火爲諸萬民燒除惡患。王者如水潤澤四
T2122_.53.0629b21: 方。應如過去轉輪聖王。乃以十善道教化衆
T2122_.53.0629b22: 生。王聞其言深自慚愧。鸚*鵡之言。至誠至
T2122_.53.0629b23: 欸。我爲人王所行無道。請遵其教奉以
T2122_.53.0629b24: 師受修正行。爾時國内風教既行惡名消滅。
T2122_.53.0629b25: 夫人臣佐皆生忠敬。一切人民無不歡喜。爾
T2122_.53.0629b26: 時鸚*鵡者我身是也。爾時迦尸國王惡受者。
T2122_.53.0629b27: 今輔相是也。爾時夫人者今輔相夫人是
T2122_.53.0629b28:
T2122_.53.0629b29: 又薩遮尼乾子經云。時嚴熾王言。大師頗有
T2122_.53.0629c01: 衆生聰明大智利根有罪過不。答言有。何者
T2122_.53.0629c02: 是。答言。大王即是。王甚聰明大智利根黠慧。
T2122_.53.0629c03: 有大威力心不怯弱。好喜布施威徳具足。亦
T2122_.53.0629c04: 有罪過。王言。大師我之罪過云何。答言。大王
T2122_.53.0629c05: 之罪太極暴惡。太嚴太忽太硬太卒。大王當
T2122_.53.0629c06: 知。若王子性太惡者。彼爲一切多人不用。
T2122_.53.0629c07: 多人不愛。多人不喜。乃至父母亦不喜見。何
T2122_.53.0629c08: 況餘人。是故大王。不應太惡。所爲作事
T2122_.53.0629c09: 安詳不應太卒而説偈言
T2122_.53.0629c10:     若王行惡行 瞋心不見事
T2122_.53.0629c11:     動則怖衆生 乃至父母畏
T2122_.53.0629c12:     何況餘非親 而當有念愛
T2122_.53.0629c13:     大王應當知 智者捨瞋恚
T2122_.53.0629c14: 爾時嚴熾王在坐對面聞尼乾子毀訾自身。
T2122_.53.0629c15: 心生不忍瞋心不喜。心生毒害即作是言。薩
T2122_.53.0629c16: 遮尼乾子。汝云何於大衆中説我過患。我從
T2122_.53.0629c17: 昔來無人敢正看我。汝今毀我罪應合死。作
T2122_.53.0629c18: 是語已告諸臣言。汝當捉此斷其命根。尼乾
T2122_.53.0629c19: 驚怖語言。大王。汝今莫卒作如是惡。我有善
T2122_.53.0629c20: 言。願王暫時施我無畏聽我所説。王言。汝何
T2122_.53.0629c21: 所説當速説。尼乾答言。大王當知。我亦有
T2122_.53.0629c22: 罪由太實語不虚語稱事語以我如是。大惡
T2122_.53.0629c23: 前。急性人前。無慈悲人前。卒作事人前。
T2122_.53.0629c24: 如是行人前説如是實語。大王當知。點慧之
T2122_.53.0629c25: 人不應一切時一切處常説實語。應當善觀
T2122_.53.0629c26: 可與語人不可與語人可語時不可語時。當
T2122_.53.0629c27: 知實語世人不愛不善讃歎。而説偈言
T2122_.53.0629c28:     智者不知時 卒隨意説實
T2122_.53.0629c29:     彼人智者呵 何況無智者
T2122_.53.0630a01:     智者一切處 亦不皆實語
T2122_.53.0630a02:     是實憍尸迦 實語入惡道
T2122_.53.0630a03: 爾時王聞尼乾子説自身過罪。即便開解歸
T2122_.53.0630a04: 誠懺悔
T2122_.53.0630a05: 又大莊嚴論云。佛言。我昔曾聞。有羌老母入
T2122_.53.0630a06: 於林中採波羅樹葉賣以自活。路由關邏。邏
T2122_.53.0630a07: 人税之。時老母不欲令税。而語之言。汝能將
T2122_.53.0630a08: 我至王邊者。税乃可得。若不爾者終不與汝。
T2122_.53.0630a09: 於是邏人遂共紛紜。往至王所。王問老母。汝
T2122_.53.0630a10: 今何故不輸關税。老母白王。王頗識彼某比
T2122_.53.0630a11: 丘不。王言。我識是大羅漢。又問。第二比丘王
T2122_.53.0630a12: 復識不。王言。我識彼亦羅漢。又問。第三比丘
T2122_.53.0630a13: 王復識不。王答言識。彼亦羅漢。老母抗聲
T2122_.53.0630a14: 而白王言。是三羅漢皆是我子。此諸子等受
T2122_.53.0630a15: 王供養。能使大王受無量福。是則名爲與王
T2122_.53.0630a16: 税物。云何更欲税奪於我。王聞是已歎未曾
T2122_.53.0630a17: 有。善哉老母。能生聖子。我實不知彼羅漢
T2122_.53.0630a18: 是汝子者。應加供養恭敬於汝老母。即説偈
T2122_.53.0630a19:
T2122_.53.0630a20:     吾生育三子 勇健超三界
T2122_.53.0630a21:     悉皆證羅漢 爲世作福田
T2122_.53.0630a22:     王若供養時 獲福當税物
T2122_.53.0630a23:     云何而方欲 税奪我所有
T2122_.53.0630a24: 王聞是偈已身毛皆竪。於三寶所生信敬心。
T2122_.53.0630a25: 流涙而言如此老母宜加供養況税其物
T2122_.53.0630a26: 又舊雜譬喩經云。昔有沙門行至他國。夜不
T2122_.53.0630a27: 得入城於外草中坐。至夜有閲叉鬼來持之
T2122_.53.0630a28: 當噉。沙門言。汝相離遠矣。鬼言。何以爲遠。
T2122_.53.0630a29: 沙門言。汝欲害我。我當生忉利天上。汝當入
T2122_.53.0630b01: 地獄。是不爲遠耶。鬼則致謝作禮而去
T2122_.53.0630b02: 又摩鄧女經云。時阿難持鉢行乞食已隨水
T2122_.53.0630b03: 邊行。見一女人在水邊擔水。而阿難從女乞
T2122_.53.0630b04: 水。女即與水。女隨阿難視所止處。女歸告母。
T2122_.53.0630b05: 母名摩鄧。女便於家内委臥而啼。母問何爲
T2122_.53.0630b06: 悲啼。女言。母欲嫁我者莫與他人。我於水邊
T2122_.53.0630b07: 見一沙門從我乞水。我問阿誰。答字阿難。我
T2122_.53.0630b08: 得阿難乃可嫁。如不得者我不嫁也。母出
T2122_.53.0630b09: 行問阿難。知阿難承事佛人。母已知還告女
T2122_.53.0630b10: 言。阿難事佛道人。不肯爲汝作夫。女啼不食。
T2122_.53.0630b11: 母知蠱道。請阿難飯。女便大喜。母語阿難。我
T2122_.53.0630b12: 女欲爲卿作妻。阿難言。我持戒不畜妻。復言。
T2122_.53.0630b13: 我女不得卿爲夫者。便欲自殺。阿難言。我師
T2122_.53.0630b14: 是佛。不與女人交通。母入語女具述此意。女
T2122_.53.0630b15: 對母啼言。但爲我閉門無令得出。暮自爲夫。
T2122_.53.0630b16: 母便閉門。以蠱道法縛阿難至於晡時。母爲
T2122_.53.0630b17: 女布席臥處。女便大喜。遂自莊飾。阿難不就。
T2122_.53.0630b18: 母令中庭地出火。牽阿難衣言。汝不爲我女
T2122_.53.0630b19: 作夫。我擲汝火中。阿難自鄙。爲佛作沙門今
T2122_.53.0630b20: 反不能得出。佛即持神心知阿難故救。還佛
T2122_.53.0630b21: 所具白前事。女見阿難去於家啼哭不止。續
T2122_.53.0630b22: 念阿難。女明日自求阿難。復見阿難行乞食。
T2122_.53.0630b23: 隨阿難背後。視阿難足。視阿難面。阿難慚避。
T2122_.53.0630b24: 女隨不止。阿難白佛言。摩鄧女今日復隨我
T2122_.53.0630b25: 後。佛使追呼。佛問女云。汝追逐阿難何等所
T2122_.53.0630b26: 索。女言。我聞阿難無婦。我又無夫。欲爲作婦
T2122_.53.0630b27: 也。佛告女言。阿難無髮汝今有髮。汝能&T061269;
T2122_.53.0630b28: 髮。我使阿難爲汝作夫。女言能*&T061269;。佛言。歸
T2122_.53.0630b29: 報汝母*&T061269;頭竟來。女歸具白母知。母言。我
T2122_.53.0630c01: 汝護汝頭髮。何爲欲得沙門作婦。國中大
T2122_.53.0630c02: 有豪富。我自嫁汝。女言。我寧生死爲阿難作
T2122_.53.0630c03: 婦。母言。辱我種族。母爲下刀剃頭已。女還
T2122_.53.0630c04: 到佛所言。我已*&T061269;髮。佛言。汝愛阿難何等。
T2122_.53.0630c05: 女言。我愛阿難眼。愛阿難鼻。愛阿難口。愛阿
T2122_.53.0630c06: 難耳。愛阿難聲。愛阿難行歩。佛言。眼中但有
T2122_.53.0630c07: 涙。鼻中但有洟。口中但有涎。耳中但有矃。
T2122_.53.0630c08: 身中但有屎尿臭處不淨。其有夫妻者便有
T2122_.53.0630c09: 惡露。惡露中便生兒子。已有兒子便有死亡。
T2122_.53.0630c10: 已有死亡便有哭泣。於是身中有何所益。女
T2122_.53.0630c11: 即思念身中惡露。便自正心即得羅漢。佛知
T2122_.53.0630c12: 得道。即告女言。汝起至阿難所。女即慚愧低
T2122_.53.0630c13: 頭長跪佛前言。女實愚癡故逐阿難。今我心
T2122_.53.0630c14: 開如冥中有燈火。如人乘船船壞依岸。如盲
T2122_.53.0630c15: 人得扶。如老人持杖。今佛與我道令我心開。
T2122_.53.0630c16: 如是諸比丘倶問佛。是女人何因得道。佛告
T2122_.53.0630c17: 諸比丘。是摩鄧女先世時。五百世爲阿難作
T2122_.53.0630c18: 婦常相愛敬。故於我法中得道。於今夫妻相
T2122_.53.0630c19: 見如兄如弟。如是佛道何用不爲。佛説是經。
T2122_.53.0630c20: 諸比丘聞已皆大歡喜
T2122_.53.0630c21: 又百縁經云。佛在世時。舍衞城中有一婆羅
T2122_.53.0630c22: 門名曰梵摩。多聞辯才明解經論。四韋陀典
T2122_.53.0630c23: 無不鑒達。其婦生女。端正殊妙智慧辯才無
T2122_.53.0630c24: 有及者。聞諸婆羅門共父論議。悉能受持一
T2122_.53.0630c25: 言不失。如是展轉所聞甚多。與耆舊長宿皆
T2122_.53.0630c26: 來諮啓無不通達。聞世有佛始成正覺教化
T2122_.53.0630c27: 衆生諮受法昧。尋自莊嚴往詣佛所。見佛發
T2122_.53.0630c28: 心求索出家。佛告善來比丘尼。頭髮自落法
T2122_.53.0630c29: 服著身。成比丘尼。精勤修習得阿羅漢果
T2122_.53.0631a01: 阿難見已白佛言。此須漫比丘尼。宿殖何福。
T2122_.53.0631a02: 今値佛出家得道。佛告阿難。此賢劫中有佛
T2122_.53.0631a03: 出世。號曰迦葉。入涅槃後於像法中有一比
T2122_.53.0631a04: 丘尼心常喜樂説法教化。精勤無替。因發誓
T2122_.53.0631a05: 願。使我來世釋迦牟尼佛法之中明解經論。
T2122_.53.0631a06: 發是願已便取命終生天人中。聰明智慧無
T2122_.53.0631a07: 有及者。今値我出家得道。多聞第一。比丘聞
T2122_.53.0631a08: 已歡喜奉行
T2122_.53.0631a09: 又中阿含經云。禪以聲爲刺。世尊亦説以聲
T2122_.53.0631a10: 爲刺。所以者何。我實如是説禪有刺。持戒者
T2122_.53.0631a11: 以犯戒爲刺。護諸根者以嚴飾身爲刺。修習
T2122_.53.0631a12: 惡露者以淨相爲刺。修習慈心者以恚爲刺。
T2122_.53.0631a13: 離洒者以飮酒爲刺。梵行者以見女色爲刺。
T2122_.53.0631a14: 入初禪者以聲爲刺。入第二禪者以覺觀爲
T2122_.53.0631a15: 刺。入第三禪者以喜爲刺。入第四禪者以入
T2122_.53.0631a16: 出息爲刺。入空處者以色想爲刺。入識處者
T2122_.53.0631a17: 以空處想爲刺。入無所有處者以識處想爲
T2122_.53.0631a18: 刺。入無想處者以無所有處想爲刺。入想知
T2122_.53.0631a19: 滅定者以想知爲刺。復有三刺。欲刺恚刺愚
T2122_.53.0631a20: 癡刺。此三刺者漏盡阿羅訶已斷已知。拔絶
T2122_.53.0631a21: 根本滅不復生。是爲阿羅訶無刺除此刺者
是名納諫
T2122_.53.0631a22: 又大魚事經云。爾時世尊告諸比丘。昔時有
T2122_.53.0631a23: 一池水饒諸大魚。爾時大魚勅小魚曰。汝等
T2122_.53.0631a24: 莫離此間往他。處所備爲惡人所得。爾時小
T2122_.53.0631a25: 魚不從大魚教。便往至他處。爾時漁師以飯
T2122_.53.0631a26: 網羅線捕諸魚。諸小魚見便趣大魚處所。爾
T2122_.53.0631a27: 時大魚見小魚來。便問小魚曰。汝等莫離此
T2122_.53.0631a28: 間往至他所不。爾時小魚便答大魚曰。我等
T2122_.53.0631a29: 向者已至他所來。大魚便勅小魚曰。汝等既
T2122_.53.0631b01: 至他所。不爲羅網取捕耶。小魚答大魚曰。我
T2122_.53.0631b02: 等至彼不爲人所捕。然遙見長線尋我後來。
T2122_.53.0631b03: 大魚便語小魚曰。汝等已爲所害。所以然者。
T2122_.53.0631b04: 汝所遙見*線尋後來者。昔先祖父母等盡爲
T2122_.53.0631b05: 此線*所害。汝見必爲所害。汝非我兒。爾時
T2122_.53.0631b06: 小魚盡爲&MT02364;師所捕。擧著岸上。如是小魚大
T2122_.53.0631b07: 有死者爲不受語
爲網所害
T2122_.53.0631b08: 又僧祇律云。佛告諸比丘。過去世時有城名
T2122_.53.0631b09: 波羅柰。國名伽尸。時有一婆羅門。於曠野中
T2122_.53.0631b10: 造立義井。爲放牧行者皆就井飮。并及洗浴。
T2122_.53.0631b11: 時日向暮。有群野干來趣井飮地殘水。有野
T2122_.53.0631b12: 干主不飮地水。便内頭罐中飮水。飮已戴
T2122_.53.0631b13: *罐高擧撲。破瓦罐。*罐口猶貫其項。諸野
T2122_.53.0631b14: 干輩語野干主。若濕樹葉可用者。尚當護
T2122_.53.0631b15: 之。況復此*罐利益行人。云何打破。野干主
T2122_.53.0631b16: 言。我作是樂。但當快心。那知他事。時有行人
T2122_.53.0631b17: 語婆羅門。汝*罏已破。復更著之。猶如前法。
T2122_.53.0631b18: 爲野干所破。乃至十四。諸野干輩數數諫之。
T2122_.53.0631b19: 猶不受語。時婆羅門便自念言。是誰破*罐。
T2122_.53.0631b20: 當往伺之。正是野干。便作是念我福徳井。而
T2122_.53.0631b21: 作留難。便作木*罐。堅固難破。令頭易入難
T2122_.53.0631b22: 出。持著井邊。然捉杖屏處伺之。行人飮訖野
T2122_.53.0631b23: 干主如前入飮。飮訖撲地不能令破。時婆羅
T2122_.53.0631b24: 門捉杖打殺。空中有天。説此偈言
T2122_.53.0631b25:     知識慈心語 㑦不受諫
T2122_.53.0631b26:     守頑招此禍 自喪其身命
T2122_.53.0631b27:     是故癡野干 遭斯木*罐苦
T2122_.53.0631b28: 佛告諸比丘。爾時野干主者。今提婆達多是。
T2122_.53.0631b29: 時群野干者。今諸比丘諫提婆達多者是。當
T2122_.53.0631c01: 知於過去時已曾不受知識軟語自喪身命。
T2122_.53.0631c02: 今復不受諸比丘諫。當墮惡道長夜受苦
T2122_.53.0631c03: 頌曰
T2122_.53.0631c04:     智人受諫 愚人拒違 譬同明鏡
T2122_.53.0631c05:     影照瑕疵 見過須改 慕在知機
T2122_.53.0631c06:     頑戇固執 困厄何依
T2122_.53.0631c07: 審察篇第四十三此有
四部
T2122_.53.0631c08:   述意部 審怒部 審過部 審學部
T2122_.53.0631c09: 述意部第一
T2122_.53.0631c10: 夫聖人利物審境觀心。調識情於寶所。運假
T2122_.53.0631c11: 實於妄誠。故審非慧無以窮其實。*慧非審
T2122_.53.0631c12: 無以察其照。然則照察之源審定之要。故能
T2122_.53.0631c13: 無法不縁無境不察。然後縁法察境。乃知同
T2122_.53.0631c14: 趣於玄功交養於萬法也
T2122_.53.0631c15: 審怒部第二
T2122_.53.0631c16: 如僧祇律云。佛告諸比丘。過去世時有婆羅
T2122_.53.0631c17: 門家貧。有婦不生兒。家有那倶羅蟲。便生一
T2122_.53.0631c18: 子。時婆羅門以無子故養如兒想。那倶羅子
T2122_.53.0631c19: 於婆羅門亦如父想。於後婦便有身。滿月生
T2122_.53.0631c20: 子。便作是念。由那倶羅生吉祥子。使我有兒。
T2122_.53.0631c21: 時婆羅門欲出乞食。便勅婦言。汝若出行當
T2122_.53.0631c22: 將兒去。愼莫留。後婦與兒食已便至比舍。借
T2122_.53.0631c23: 碓舂穀。是時小兒有蘇酪香。時有毒蛇乘
T2122_.53.0631c24: 香來至。張口吐毒欲殺小兒。那倶羅蟲便作
T2122_.53.0631c25: 是念。我父出行母亦不在。云何毒蛇欲殺我
T2122_.53.0631c26: 弟。便殺毒蛇段爲七分。父母知者必當賞我。
T2122_.53.0631c27: 以血塗口當門而住。欲令父母見之歡喜。時
T2122_.53.0631c28: 婆羅門始從外來。見婦舍外便瞋恚言。我教
T2122_.53.0631c29: 行時當將兒去。何以獨行。父欲入門見那倶
T2122_.53.0632a01: 羅口中有血。便作是念。我夫婦不在將無殺
T2122_.53.0632a02: 食我兒。徒養此蟲。即前打殺。既入門内自見
T2122_.53.0632a03: 己兒&T004623;指而戲。復見毒蛇七分在地。時婆羅
T2122_.53.0632a04: 門深自苦責。是那倶羅善有人情救我子命。
T2122_.53.0632a05: 我不善觀卒便殺之。可痛可憐。迷悶躄地。空
T2122_.53.0632a06: 中有天。即説偈言
T2122_.53.0632a07:     宜審諦觀察 勿行卒威怒
T2122_.53.0632a08:     善友恩愛離 枉害傷良善
T2122_.53.0632a09:     喩如婆羅門 殺彼那倶羅
T2122_.53.0632a10: 又佛説大子沐魄經云。佛告諸比丘。昔者有
T2122_.53.0632a11: 國名波羅柰。王有太子。字名沐魄。生無窮
T2122_.53.0632a12: 極之相。端正好潔無有雙比。父母奇之供養
T2122_.53.0632a13: 瞻視。須其長大當爲立字。結舌不語十有三
T2122_.53.0632a14: 年。澹泊拙朴志若死灰。身如枯木。耳不聽
T2122_.53.0632a15: 音。目不視色。状類瘖唖聾盲之人。於是父
T2122_.53.0632a16: 王患而苦之。王語夫人當奈之何。此子必爲
T2122_.53.0632a17: 他國所笑。夫人語王。當召相師使相之。王即
T2122_.53.0632a18: 召婆羅門師相之。婆羅門言。此子非世間人。
T2122_.53.0632a19: 但熒惑耳。外爲端正内懷不祥。宜國剪棄將
T2122_.53.0632a20: 是不久。不可育養。宜當生埋誅而殺之。今不
T2122_.53.0632a21: 除此子恐後無復立子。於是夫人即隨王所
T2122_.53.0632a22: 爲。王即召國中大臣共議之。一臣言。但棄於
T2122_.53.0632a23: 深山之中無人之處。一臣言。投於深水之中。
T2122_.53.0632a24: 一臣言。但隨師所語。掘地作深坎而生埋
T2122_.53.0632a25: 之。王即召國中外障兵二千餘人。使掘地作
T2122_.53.0632a26: 藏。給二十歳儲資糧。時以太子奴僕珍寶瓔
T2122_.53.0632a27: 珞。盡還太子。於是夫人傷絶。我獨無相。子生
T2122_.53.0632a28: 薄命乃値此殃。事不獲已。於是送太子正殿
T2122_.53.0632a29: 上。五百夫人來觀太子。見太子端正好潔無
T2122_.53.0632b01: 有雙比。而言。太子何以不語而當生埋。五百
T2122_.53.0632b02: 婇女來觀太子。見太子端正好潔無有雙比。
T2122_.53.0632b03: 而言。太子何以不語而當生埋。各爲太子作
T2122_.53.0632b04: 伎樂。太子默然不觀不聽。於是送太子外殿
T2122_.53.0632b05: 上。五百大臣來觀太子。見太子端正好潔。馳
T2122_.53.0632b06: 白大王。此子非不語之人。且見小留。語在不
T2122_.53.0632b07: 久。婆羅門師不可審信。王言。此是國事非卿
T2122_.53.0632b08: 所知。作*藏已訖來追太子。王語其僕。使太
T2122_.53.0632b09: 子乘四望象車。令國中人民使觀太子。太子
T2122_.53.0632b10: 當語。若語者使載來還。於是太子乘車在路。
T2122_.53.0632b11: 時國中耆艾大臣宛轉車前。太子要當一語。
T2122_.53.0632b12: 若不語者以車劈我上去。諸龍虎賁扶侍使
T2122_.53.0632b13: 過。時數千萬人皆圍繞於是太子復不得前。
T2122_.53.0632b14: 飛鳥走獸。繞藏三匝復塞*藏戸。於是太子
T2122_.53.0632b15: 復不得前。便擧手住而言。正欲不語。而當生
T2122_.53.0632b16: 埋。正欲發語。恐入地獄。所以不語欲令全身
T2122_.53.0632b17: 避害。濟神離苦所以不語。而信欺詐之言。謂
T2122_.53.0632b18: 我聾盲。爲實瘖唖。爾時人民聞太子絶妙之
T2122_.53.0632b19: 音。行者爲止。坐者爲起。皆前叩頭願赦我
T2122_.53.0632b20: 罪。其僕聞之歡喜踊躍。馳白大王。太子已語。
T2122_.53.0632b21: 上徹蒼天下徹黄泉。飛鳥走獸皆來伏聽於
T2122_.53.0632b22: 太子前。太子以語歡喜踊躍。王即與夫人乘
T2122_.53.0632b23: 四望象車往迎太子。太子顧見父王下車避
T2122_.53.0632b24: 道。四拜而起。勞屈大王遠來見迎。今父子
T2122_.53.0632b25: 生相捐棄恩愛已離。其義甚乖。不可聽觀。
T2122_.53.0632b26: 王語太子。不可不可。汝爲智者當原不及。共
T2122_.53.0632b27: 還入國。擧位與汝我自避退。太子答言。我前
T2122_.53.0632b28: 身已爲國王。用行漏失下入地獄六萬餘歳。
T2122_.53.0632b29: 蒸煮割裂甚痛難忍。父母寧能知我苦痛以
T2122_.53.0632c01: 不。我厭畏地獄。是以結舌不語十有三年。冀
T2122_.53.0632c02: 望免出塵埃之外。不與罪會去道以遠。高翔
T2122_.53.0632c03: 遠逝自濟於世。世間無常恍忽如夢。室家歡
T2122_.53.0632c04: 娯須臾間耳。憂苦延長歡樂暫有。王知至故
T2122_.53.0632c05: 惟聽學道。於是太子棄國捐王。入山求道思
T2122_.53.0632c06: 惟禪定。命終即生兜率天上。福盡下生人間
T2122_.53.0632c07: 爲迦夷國王作太子。太子自知作佛。佛告阿
T2122_.53.0632c08: 難。爾時太子沐魄者我身是也。王者悦頭
T2122_.53.0632c09: 是也。夫人者摩耶是也。五僕者闍居輪等是
T2122_.53.0632c10: 也。時婆羅門者調達是也。調達與我世世有
T2122_.53.0632c11: 怨。諸天龍神歡喜踊躍。作禮而去
T2122_.53.0632c12: 審過部第三
T2122_.53.0632c13: 如付法藏因縁經云。時宿羅城中有一商主。
T2122_.53.0632c14: 爲僧造作般遮于瑟大會。有一比丘尼得阿
T2122_.53.0632c15: 羅漢。觀察衆中誰爲福田。又復思惟何者僧
T2122_.53.0632c16: 首。見諸羅漢及與學人久斷煩惱堪受供養。
T2122_.53.0632c17: 觀一比丘名阿沙羅。未得解脱最居衆首。時
T2122_.53.0632c18: 比丘尼即往語言。大徳今者應自莊嚴。時
T2122_.53.0632c19: 此比丘未達其意。便著淨衣*&T061269;髮澡浴。復
T2122_.53.0632c20: 於後時此比丘尼更語嚴飾。時阿沙羅極大
T2122_.53.0632c21: 瞋忿。我隨汝語甚自嚴潔。有何醜惡屡出斯
T2122_.53.0632c22: 言。比丘尼曰。大徳當知。此俗莊嚴非佛法
T2122_.53.0632c23: 也。佛法莊嚴者。謂獲四果。奇哉大徳。甚爲輕
T2122_.53.0632c24: 劣。長者設會多諸賢聖。汝爲僧首未免生
T2122_.53.0632c25: 死。以有漏心最初受供。是故我今欲相覺
T2122_.53.0632c26: 寤。阿沙羅比丘聞已慘然悲泣。自惟老朽何
T2122_.53.0632c27: 能盡漏。比丘尼言。佛法無時豈簡壯老。聞
T2122_.53.0632c28: 此語已因向憂波鞠多所。即爲説法成阿羅
T2122_.53.0632c29: 漢。復有一比丘。性嗜飮食。由此貪故不能得
T2122_.53.0633a01: 道。憂波鞠多請令就房。以香乳糜而用與之。
T2122_.53.0633a02: 語令待冷然後可食。比丘口吹糜尋冷。語尊
T2122_.53.0633a03: 者言。糜已冷矣。尊者告曰。此糜雖冷汝欲火
T2122_.53.0633a04: 熱。應以觀水滅汝心火。復以空器令吐食
T2122_.53.0633a05: 出。既吐食已還使食之。比丘答言。涎唾以
T2122_.53.0633a06: 合。云何食耶。尊者語言。凡一切食與此無異。
T2122_.53.0633a07: 汝不觀察妄生貪著。汝今當觀食不淨想。即
T2122_.53.0633a08: 爲説法得羅漢道
T2122_.53.0633a09: 又百喩經云。昔有二毘舍闍鬼。共有一篋一
T2122_.53.0633a10: 杖一屐。二鬼共諍各欲得二。二鬼紛紜竟日
T2122_.53.0633a11: 不能使乎時有一人來見之已而問之言。此
T2122_.53.0633a12: 篋杖屐有何奇異。汝等共諍瞋忿乃爾。二鬼
T2122_.53.0633a13: 答言。我此篋者。能出一切衣服飮食床褥臥
T2122_.53.0633a14: 具資生之物。盡從中出。執此杖者。怨敵歸伏
T2122_.53.0633a15: 無敢與諍。著此*屐者。能令人飛行無有罣
T2122_.53.0633a16: 礙。此人聞已即語鬼言。汝等小遠我當爲爾
T2122_.53.0633a17: 平等分之。鬼聞其語尋即遠避。此人即時抱
T2122_.53.0633a18: 篋捉杖躡屐而飛。二鬼愕然竟無所得。人語
T2122_.53.0633a19: 鬼言。爾等所諍我已得去。今使爾等更無所
T2122_.53.0633a20: 諍。毘舍闍者。喩於衆魔及以外道。布施如篋。
T2122_.53.0633a21: 人天五道資用之具皆從中出。禪定如杖。消
T2122_.53.0633a22: 伏魔怨煩惱之賊。持戒如屐。必昇人天。諸
T2122_.53.0633a23: 魔外道諍篋者喩。於有漏中。強求果報空無
T2122_.53.0633a24: 所得若能修行。善行及以布施持戒禪定。便
T2122_.53.0633a25: 得離苦獲得道果
T2122_.53.0633a26: 審學部第四
T2122_.53.0633a27: 如舊雜譬喩經云。昔有二人從師學道。倶到
T2122_.53.0633a28: 他國路見象跡。一人言。此是母象懷雌子。象
T2122_.53.0633a29: 一目盲。象上有一婦人懷女兒。一人言。
T2122_.53.0633b01: 何以知之。答曰。以意思知。汝若不信前到見
T2122_.53.0633b02: 之。二人倶及象。悉如所言。一人自念我與汝
T2122_.53.0633b03: 倶從師學。我獨不見。而汝獨知。後還白師。師
T2122_.53.0633b04: 爲重開。乃呼一人問曰。何因知此。答曰。是師
T2122_.53.0633b05: 所導者。我見象小便地知是雌象。見其右
T2122_.53.0633b06: 足踐地深知懷雌也。見道邊右面草不動知
T2122_.53.0633b07: 右目盲。見象所止有小便知是女人。見右足
T2122_.53.0633b08: 蹈地深知懷女。我以纖密意思惟之耳。師曰。
T2122_.53.0633b09: 夫學當以意思穩審乃達也
T2122_.53.0633b10: 又百喩經云。譬如有人磨一大石勤加功力。
T2122_.53.0633b11: 經歴日月。作小戲牛。用功既重所期甚輕。世
T2122_.53.0633b12: 間之人亦復如是。磨大石者喩於學問精勤
T2122_.53.0633b13: 勞苦。作小牛者喩於名聞互相是非。夫爲學
T2122_.53.0633b14: 者。研思精微博通多識。宜應履行遠求勝果。
T2122_.53.0633b15: 方求名譽憍慢貢高増長過患
T2122_.53.0633b16: 又智度論云。有人一切時見有異事。皆審問
T2122_.53.0633b17: 之。後時曠野行道逢羅刹執捉其人。其人見
T2122_.53.0633b18: 捉定死不惑。然見羅刹胸白背黒。怪問所由。
T2122_.53.0633b19: 羅刹答言。我一生已來不喜見日。所以常背
T2122_.53.0633b20: 日而行。故前白後黒。其人解意。急掣其手逐
T2122_.53.0633b21: 向日走。羅刹迴面向日不見其人。其人得
T2122_.53.0633b22: 脱。因説偈言
T2122_.53.0633b23:     勤學第一道 勤問第一方
T2122_.53.0633b24:     道逢羅刹難 背陰向太陽
T2122_.53.0633b25: 頌曰
T2122_.53.0633b26:     審察是非 清濁難測 善觀邪正
T2122_.53.0633b27:     巧施軌則 内忿濫罰 外諍何息
T2122_.53.0633b28:     願澄心腑 詳審慧力
T2122_.53.0633b29: 感應縁略引
三驗
T2122_.53.0633c01:   博物志驗 白澤圖驗 抱朴子驗
T2122_.53.0633c02: 博物志曰。小山有&MT06415; 。其形如鼓。一足知禮。澤
T2122_.53.0633c03: 有委蛇。状如轂。長如轅。見之者覇。昔夏禹觀
T2122_.53.0633c04: 河見長人魚身。出曰。吾河精。豈河伯也
T2122_.53.0633c05: 白澤圖曰。厠之精名曰倚。衣青衣持白杖。知
T2122_.53.0633c06: 其名呼之者除。不知其名則死。又築室三年
T2122_.53.0633c07: 不居其中有滿財。長二尺。見人則掩面。見之
T2122_.53.0633c08: 有福。又築室三年不居。其精名忽。長七尺。見
T2122_.53.0633c09: 者有福。又築室三年不居其中有小兒。長三
T2122_.53.0633c10: 尺而無髮。見人則掩鼻。見之有福。又火之精
T2122_.53.0633c11: 名曰必方。状如鳥一足。以其名呼之則去。又
T2122_.53.0633c12: 木之精名彭侯。状如黒狗無尾。可烹而食之。
T2122_.53.0633c13: 又千載木其中有蟲。名曰賈詘。状如豚有兩
T2122_.53.0633c14: 頭。烹而食之如狗肉味。又上有山林下有川
T2122_.53.0633c15: 泉地理之間生精。名曰必方。状如鳥長尾。此
T2122_.53.0633c16: 陰陽變化之所生。又玉之精名曰岱委。其状
T2122_.53.0633c17: 美女衣青衣。見之云桃尖刺之。而呼其名則
T2122_.53.0633c18: 得之。又金之精名曰倉&T005154;。状如豚。居人家。使
T2122_.53.0633c19: 人不宜妻。以其名呼之則去。又水之精名曰
T2122_.53.0633c20: 罔象。其状如小兒。赤目黒色大耳長爪。以索
T2122_.53.0633c21: 縛之則可得。烹之吉。又故門之精名曰野。状
T2122_.53.0633c22: 如侏儒。見之則拜。以其名呼之宜飮食。又故
T2122_.53.0633c23: 澤之精名曰&MT05156;。其状如蛇。一身兩頭五采文。
T2122_.53.0633c24: 以其名呼之有使取金銀。又故廢丘墓之精
T2122_.53.0633c25: 名曰無。状如老役夫。衣青衣而操杵好舂。
T2122_.53.0633c26: 以其名呼之使人宜禾穀。又故道徑之精名
T2122_.53.0633c27: 曰忌。状如野人行歌。以其名呼之。使人不
T2122_.53.0633c28: 迷。又故車之精名曰寧野。状如轀車。見之傷
T2122_.53.0633c29: 人目。以其名呼之不能傷人目。又在道之精
T2122_.53.0634a01: 名曰作器。状如丈夫。善詃人。以其名呼之
T2122_.53.0634a02: 則去。又故臼之精名曰意。状如豚。以其名
T2122_.53.0634a03: 呼之則去。又故井故淵之精名曰觀。状如美
T2122_.53.0634a04: 女。好吹蕭。以其名呼之則去。又絶水有金
T2122_.53.0634a05: 者精名侯伯。状如人。長五尺。五綵衣。以其名
T2122_.53.0634a06: 呼之則去。又故臺屋之精名曰兩貴。状如赤
T2122_.53.0634a07: 狗。以其名呼使人目明。又左右有山石水生。
T2122_.53.0634a08: 澗水出流千歳不絶。其精名曰喜。状如小
T2122_.53.0634a09: 兒黒色。以其名呼之使取飮食。又三軍所戰
T2122_.53.0634a10: 精名曰賓滿。其状如人頭。無身赤目。見人則
T2122_.53.0634a11: 轉。以其名呼之則去。又故水石者精名慶忌。
T2122_.53.0634a12: 状如人乘車蓋。一日馳千里。以其名呼之則
T2122_.53.0634a13: 可使入水取魚。又丘墓之精名曰狼鬼。善與
T2122_.53.0634a14: 人鬪不休。爲桃棘矢羽以鵄羽以射之。狼鬼
T2122_.53.0634a15: 化爲飄風。脱履投之不能化也。又故市之
T2122_.53.0634a16: 精名曰門。其状如囷而無手足。以其名呼
T2122_.53.0634a17: 之則去。又故室之精名曰孫龍。状如小兒。長
T2122_.53.0634a18: 一尺四寸。衣黒衣。赤幘大冠帶劍持戟。以其
T2122_.53.0634a19: 名呼之則去。又山之精名&MT06415; 。状如鼓一足如
T2122_.53.0634a20: 行。以其名呼之可使取虎狼豹。又故牧弊池
T2122_.53.0634a21: 之精名曰髡頓。状如牛無頭。見人則逐人。以
T2122_.53.0634a22: 其名呼之則去。又夜見堂下有兒被髮走
T2122_.53.0634a23: 惡之精名曰溝。以其名呼之則無咎。又百歳
T2122_.53.0634a24: 狼化爲人女名曰知女。状如美女。坐道傍告
T2122_.53.0634a25: 丈夫曰。我無父母兄弟。若丈夫取爲妻。經年
T2122_.53.0634a26: 而食人。以其名呼之則逃走去。又故溷之精
T2122_.53.0634a27: 名曰卑。状如美女。而持鏡呼之。知愧則去
T2122_.53.0634a28:
T2122_.53.0634a29: 抱朴子曰。山中大樹能語者非樹語也。其精
T2122_.53.0634b01: 名曰雲陽。以其名呼之則吉。山中夜見胡人
T2122_.53.0634b02: 者。銅鐵之精也。見秦人者百歳木也。在水
T2122_.53.0634b03: 之間見吏者名曰四激。以其名呼之則吉。山
T2122_.53.0634b04: 中寅日有稱虞吏者虎也。稱當路居者狼也。
T2122_.53.0634b05: 稱令長者貍也。卯日稱丈夫者兎也。稱東父
T2122_.53.0634b06: 者麋也。稱西王母者鹿也。辰日稱雨師者
T2122_.53.0634b07: 龍也。稱河伯者魚也。稱無腸公子者蟹也。已
T2122_.53.0634b08: 日稱寡人者社中蛇也。稱時君者龜也。午日
T2122_.53.0634b09: 稱三公者馬也。稱三人者老樹也。未日稱主
T2122_.53.0634b10: 人者羊也。稱吏者獐也。申日稱人君者猴也。
T2122_.53.0634b11: 稱九卿者猿也。酉日稱將軍者老雞也。稱賊
T2122_.53.0634b12: 捕者雉也。戌日稱人姓字者犬也。稱城陽公
T2122_.53.0634b13: 仲者狐也。亥日稱臣君者猪也。稱婦人者
T2122_.53.0634b14: 玉也。子日稱社君者鼠也。稱神人者伏翼
T2122_.53.0634b15: 也。丑日稱書生者牛也。知其物則不能爲害。
T2122_.53.0634b16: 又熒惑火精生朱鳥。辰星水精生玄武。歳星
T2122_.53.0634b17: 木精生青龍。太白金精生白虎。鎭星土精生
T2122_.53.0634b18: 乘黄。抱朴子曰。山川石木井竃洿池澠皆
T2122_.53.0634b19: 有精氣。人身之中亦有魂魄。況天地爲物。物
T2122_.53.0634b20: 之至大者。於理當有神精。則賞善而罰惡。
T2122_.53.0634b21: 但其體大網疎。不必機發而響應耳
T2122_.53.0634b22: 法苑珠林卷第四十五
T2122_.53.0634b23:
T2122_.53.0634b24:
T2122_.53.0634b25:
T2122_.53.0634b26:
T2122_.53.0634b27:
T2122_.53.0634b28:
T2122_.53.0634b29:
T2122_.53.0634c01:
T2122_.53.0634c02:
T2122_.53.0634c03:
T2122_.53.0634c04:
T2122_.53.0634c05:
T2122_.53.0634c06:
T2122_.53.0634c07:
T2122_.53.0634c08:
T2122_.53.0634c09:
T2122_.53.0634c10:
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T2122_.53.0634c12:
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T2122_.53.0634c29:
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