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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.1005a01:
T2122_.53.1005a02:
T2122_.53.1005a03: 法苑珠林卷第九十八
T2122_.53.1005a04:  *西明寺沙門釋道*世撰 
T2122_.53.1005a05: 法滅篇第九十此有九部
T2122_.53.1005a06:   述意部 五濁部 時節部 度女部
T2122_.53.1005a07: 佛鉢部 訛替部 破戒部 諍訟部
T2122_.53.1005a08: 損法部
T2122_.53.1005a09: 述意部第一
T2122_.53.1005a10: 竊惟。正像推移教流末代。人有邪正法有訛
T2122_.53.1005a11: 替。或憑眞以搆僞。或飾虚以亂眞。假託之
T2122_.53.1005a12: 辭意淺雜。玉石朱紫無所逃形。復由世
T2122_.53.1005a13: 漸澆浮人心改變。妄想居懷專崇業禍。増長
T2122_.53.1005a14: 三毒彌招四惡。所以無明巨夜。了無思旦
T2122_.53.1005a15: 之心。欣慕六塵。不覺五刀隨後。名利既侵
T2122_.53.1005a16: 我人逾盛。致使凶黨之徒。輕擧邪風。淳正
T2122_.53.1005a17: 之輩。時遭讒佞。所以教流震旦六百餘年。
T2122_.53.1005a18: 惡王虐治三被殘屏。禍不旋踵畢顧前良。殃
T2122_.53.1005a19: 咎已刑取笑天下。嗚呼來業深可痛歟。良由
T2122_.53.1005a20: 寡學所纒故得師心獨斷。法隨潜隱災患集
T2122_.53.1005a21: 身。若元披圖八藏。綜文義之成明。尋繹九
T2122_.53.1005a22: 識。達情智之迷解者。則五翳有除昏之期。三
T2122_.53.1005a23: 明有逾光之日也
T2122_.53.1005a24: 五濁部第二
T2122_.53.1005a25: 如地持論云。所謂五濁者。一曰命濁。二曰
T2122_.53.1005a26: 衆生濁。三曰煩惱濁。四曰見濁。五曰劫濁
T2122_.53.1005a27: 謂今世短壽人極百歳。是名命濁
T2122_.53.1005a28: 若諸衆生不識父母。不識沙門婆羅門。及宗
T2122_.53.1005a29: 族尊長。不修義理。不作所作。不畏今世後
T2122_.53.1005b01: 世惡業果報。不修慧施。不作功徳。不修齋
T2122_.53.1005b02: 法。不持禁戒。是名衆生濁
T2122_.53.1005b03: 若此衆生増非法貪刀劍布施器仗布施諍訟
T2122_.53.1005b04: 鬪亂諂曲虚誑妄語攝受邪法。及餘惡不善
T2122_.53.1005b05: 法生。是名煩惱濁
T2122_.53.1005b06: 若於今世法壞法沒。像法漸起邪法轉生。是
T2122_.53.1005b07: 名見濁
T2122_.53.1005b08: 若飢饉劫起。疾病劫起。刀兵劫起。是名劫
T2122_.53.1005b09:
T2122_.53.1005b10: 又倶舍論云。何者爲五濁。一命濁。二劫濁。三
T2122_.53.1005b11: 惑濁。四見濁。五衆生濁。下劫將來命等五濁。
T2122_.53.1005b12: 最麁最下已成滓故。説名爲濁。由前二濁次
T2122_.53.1005b13: 第損減壽命及損減樂具。復由二濁損減助
T2122_.53.1005b14: 善。何以故。因此二濁。有諸衆生多習欲塵樂
T2122_.53.1005b15: 行及自苦行。能損在家出家助善。由後一濁
T2122_.53.1005b16: 損減自身量色無病力。智念正勤不動。此
T2122_.53.1005b17: 徳壞故
T2122_.53.1005b18: 又持人菩薩經云。如來今興在五濁世。何謂
T2122_.53.1005b19: 五濁。一人多弊惡不識義理。二六十二疑邪
T2122_.53.1005b20: 見強盛不受道教。三人多愛欲塵勞興隆不
T2122_.53.1005b21: 知去就。四人壽命短。往古世時。八萬四千
T2122_.53.1005b22: 歳以爲甚損。今壽百歳或長或短。五小劫轉
T2122_.53.1005b23: 盡三災當起無不被害。若有在此五濁惡世
T2122_.53.1005b24: 能信樂佛正眞慧。是爲甚難
T2122_.53.1005b25: 又依順正理論云。此五濁但爲次第顯五衰
T2122_.53.1005b26: 相。極増盛時。何等名爲五種衰相。一壽命
T2122_.53.1005b27: 衰損。時極短故。二資具衰損。少光澤故。三
T2122_.53.1005b28: 善品衰損。欣惡行故。四寂靜衰損。展轉相
T2122_.53.1005b29: 違成諠諍故。五自體衰損。非出世間功徳器
T2122_.53.1005c01: 故。爲欲次第顯此五種衰損不同。故分五
T2122_.53.1005c02:
T2122_.53.1005c03: 又薩遮尼乾子經云。佛告文殊師利。諸佛如
T2122_.53.1005c04: 來有十二種勝妙功徳。猶如醍醐於諸味中
T2122_.53.1005c05: 最爲勝上。清淨第一能淨一切諸佛國土。如
T2122_.53.1005c06: 來於中成阿耨菩提。何等十二。一示現劫濁。
T2122_.53.1005c07: 二示現時濁。三示現衆生濁。四示現煩惱濁。
T2122_.53.1005c08: 五示現命濁。六示現三乘差別濁。七示現不
T2122_.53.1005c09: 淨佛國土濁。八示現難化衆生濁。九示現説
T2122_.53.1005c10: 種種煩惱濁。十示現外道亂濁。十一示現魔
T2122_.53.1005c11: 濁。十二示現魔業濁。善男子。一切諸佛國土
T2122_.53.1005c12: 皆是出世功徳莊嚴具足清淨。無有諸濁如
T2122_.53.1005c13: 此過者。皆是諸佛方便力。爲利衆生。汝等應
T2122_.53.1005c14:
T2122_.53.1005c15: 又大五濁經云。佛涅槃後當有五亂。一者當
T2122_.53.1005c16: 來比丘從白衣學法。世之一亂。二者白衣上
T2122_.53.1005c17: 坐比丘處下。世之二亂。三者比丘説法不行
T2122_.53.1005c18: 承受。白衣説法以爲無上。世之三亂。四者
T2122_.53.1005c19: 魔家比丘自生現在。於世間以爲眞道諦。佛
T2122_.53.1005c20: 法正典自爲不明。詐僞爲信。世之四亂。五
T2122_.53.1005c21: 者當來比丘畜養妻子奴僕治生。但共諍訟
T2122_.53.1005c22: 不承佛教。世之五亂。今時屡見無識白衣。
T2122_.53.1005c23: 觸事不閑。詐爲知法。房室不捨然爲師範。
T2122_.53.1005c24: 愚癡俗人以用指南。虚棄功夫終勤無益。未
T2122_.53.1005c25: 來生世猶不免獄。故智度論云。有其盲人。自
T2122_.53.1005c26: 不見道妄言見道。引他五百盲人。並墮糞坑。
T2122_.53.1005c27: 自處長津焉能救溺
T2122_.53.1005c28: 時節部第三
T2122_.53.1005c29: 如阿難七夢經云。阿難。有七種夢來問於佛。
T2122_.53.1006a01: 夢陂池火焔連天。二夢日月沒星宿亦
T2122_.53.1006a02: 沒三夢出家比丘轉在於不淨坑塹之中。在
T2122_.53.1006a03: 家白衣登頭而出。四夢群猪來觝突栴檀林
T2122_.53.1006a04: 壞之。五夢頭戴須彌山不以爲重。六夢大
T2122_.53.1006a05: 象棄出小象。七夢師子王名華薩。頭上有七
T2122_.53.1006a06: 豪毛在地而死。一切禽獸見故悑畏。後見
T2122_.53.1006a07: 身中蟲出然後食之。以此惡夢來問於佛。佛
T2122_.53.1006a08: 告阿難。汝所夢者。皆爲當來五濁惡世。不
T2122_.53.1006a09: 損汝也。何爲憂色。第一夢陂池火焔*連天
T2122_.53.1006a10: 者。當來比丘善心轉少惡逆熾盛。共相殺害
T2122_.53.1006a11: 不可稱計。第二夢日月沒星宿亦沒者。佛泥
T2122_.53.1006a12: 洹後一切聲聞。隨佛泥洹不在世間。衆生眼
T2122_.53.1006a13: 滅。第三夢出家比丘轉在於不淨坑塹之中
T2122_.53.1006a14: 在家白衣登頭出者。當來比丘壞毒嫉妬至
T2122_.53.1006a15: 相殺害。道士斬頭白衣親之。死入地獄。白
T2122_.53.1006a16: 衣精進死生天上。第四夢者群猪來觝突栴
T2122_.53.1006a17: 檀林*壞之者。當來白衣來入塔寺。誹謗衆
T2122_.53.1006a18: 僧求其長短。破塔害僧。第五夢者。頭戴須彌
T2122_.53.1006a19: 山不以爲重者。佛泥洹後。阿難當爲千阿
T2122_.53.1006a20: 羅漢出經之師。一句不忘。受悟亦多。不以
T2122_.53.1006a21: 爲重。第六夢大象棄小象者。將來邪見熾盛
T2122_.53.1006a22: 壞我佛法。有徳之人皆隱不現。第七夢師
T2122_.53.1006a23: 子死者。佛泥洹後一千四百七十歳。四部諸
T2122_.53.1006a24: 弟子修徳之心。一切惡魔不得嬈亂。七*豪
T2122_.53.1006a25: 者此是七百年後事
T2122_.53.1006a26: 又摩耶經云。摩耶問阿難言。汝於往昔已來
T2122_.53.1006a27: 聞世尊説。如來正法幾時當滅。阿難垂涙而
T2122_.53.1006a28: 便答言我於往昔曾聞世尊説於當來法滅之
T2122_.53.1006a29: 後事。云佛涅槃後摩訶迦葉云阿難結集法
T2122_.53.1006b01: 藏。事悉畢已。摩訶迦葉於狼迹山中入滅盡
T2122_.53.1006b02: 定。我亦當得果證。次第隨後入般涅槃。當
T2122_.53.1006b03: 以正法付囑憂波掬多。憂波掬多善説法
T2122_.53.1006b04: 要。如富樓那。廣説度人。又復勸化阿輸迦
T2122_.53.1006b05: 王。令於佛法堅固正信。以舍利廣起八萬四
T2122_.53.1006b06: 千諸塔。更經二百歳已。有尸羅難陀比丘。善
T2122_.53.1006b07: 説法要。於閻浮提度十二億人。三百歳已有
T2122_.53.1006b08: 青蓮華眼比丘。善説法要度得半億人。四百
T2122_.53.1006b09: 歳已。有牛口比丘。善説法要度得二萬人。
T2122_.53.1006b10: 五百歳已有寶天比丘。善説法要度得二萬
T2122_.53.1006b11: 人。八部衆生發阿耨菩提心。正法於此便就
T2122_.53.1006b12: 滅盡。六百歳已九十六種外道等。邪見競興
T2122_.53.1006b13: 破滅佛法。有一比丘。名曰馬鳴。善説法要。
T2122_.53.1006b14: 降伏一切諸外道輩。七百歳已有一比丘。名
T2122_.53.1006b15: 曰龍樹。善説法要。滅邪見幢。然正法燈。八
T2122_.53.1006b16: 百歳後。諸比丘等。樂好衣服。縱逸嬉戲。百
T2122_.53.1006b17: 千萬人中有一兩得道果者。九百歳已奴爲
T2122_.53.1006b18: 比丘。婢爲比丘尼。一千歳已。諸比丘等聞
T2122_.53.1006b19: 不淨觀阿那波那。瞋恚不欲。無量比丘。若
T2122_.53.1006b20: 一若兩。思惟正受。千一百歳已。諸比丘等。
T2122_.53.1006b21: 如世俗人媒嫁行媒。於大衆中毀謗毘尼。千
T2122_.53.1006b22: 二百歳已。是諸比丘及比丘尼。作非梵行。若
T2122_.53.1006b23: 有子息。男爲比丘。女爲比丘尼。千三百歳已。
T2122_.53.1006b24: 袈裟變白不受染色。千四百歳已時諸四衆
T2122_.53.1006b25: 猶如獵師。樂好殺生。貪賣三寶物。千五百
T2122_.53.1006b26: 歳已。倶睒彌國有三藏比丘。善説法要。從
T2122_.53.1006b27: 於十五日布薩已時。羅漢比丘昇於高座説
T2122_.53.1006b28: 清淨戒。云此所應作。此不應作。彼三藏比
T2122_.53.1006b29: 丘弟子答羅漢言。汝今身口不清淨。云何而
T2122_.53.1006c01: 乃説是麁言。羅漢答言。我久清淨身口意業
T2122_.53.1006c02: 無諸過患。三藏弟子聞此語已。倍更怨忿。即
T2122_.53.1006c03: 於座上殺彼羅漢。時羅漢弟子而作是言。我
T2122_.53.1006c04: 師所説合於法理。云何汝等殺我和上。即以
T2122_.53.1006c05: 利刀殺彼三藏。天龍八部莫不憂惱。惡魔波
T2122_.53.1006c06: 旬及外道衆。踊躍歡喜。競破塔寺。殺害比
T2122_.53.1006c07: 丘。一切經藏皆悉流移至鳩尸那。阿耨達
T2122_.53.1006c08: 龍王悉持入海。於是佛法而滅盡也。時摩訶
T2122_.53.1006c09: 摩耶聞此語已。號哭懊惱。即向阿難。而説
T2122_.53.1006c10: 偈言
T2122_.53.1006c11:     一切皆歸滅 無有常安者
T2122_.53.1006c12:     須彌及海水 劫盡亦消竭
T2122_.53.1006c13:     世間諸豪強 會必還衰朽
T2122_.53.1006c14:     我子於往昔 勤苦集衆
T2122_.53.1006c15:     故得成正覺 爲衆説法藏
T2122_.53.1006c16:     如何於爾時 皆悉潜沒盡
T2122_.53.1006c17: 度女部第四
T2122_.53.1006c18: 如善見論云。中度女人出家。正法唯得五
T2122_.53.1006c19: 百歳住。由世尊制比丘尼行八敬教。正法還
T2122_.53.1006c20: 得千年。問千年已正法爲都滅耶。答不都滅。
T2122_.53.1006c21: 於千年中得三達智。復千年中得愛盡羅漢
T2122_.53.1006c22: 無三達智。復千年中得阿那含。復千年中得
T2122_.53.1006c23: 斯陀含。復千年中得須陀洹。總得一萬年。初
T2122_.53.1006c24: 五千歳得道。後五千歳學而不得道。於萬
T2122_.53.1006c25: 歳後一切經書文字滅盡。但現剃頭袈裟法
T2122_.53.1006c26: 服而已
T2122_.53.1006c27: 又毘尼母經云。尊者迦葉。責阿難爲女人求
T2122_.53.1006c28: 出家中。彼有十事謫阿難。一者若女人不出
T2122_.53.1006c29: 家者。諸檀越等常應各各器盛食在道側&T050352;
T2122_.53.1007a01: 跪授與沙門。二者若女人不出家者。諸檀越
T2122_.53.1007a02: 等常應與衣服臥具。逆於道中求沙門受用。
T2122_.53.1007a03: 三者若女人不出家者。諸檀越等常應乘象
T2122_.53.1007a04: 馬車乘在於道側。以五體投地求沙門蹈而
T2122_.53.1007a05: 過。四者若女人不出家者。諸檀越輩常應在
T2122_.53.1007a06: 於路中。以髮布地求沙門蹈而過。五者若女
T2122_.53.1007a07: 人不出家者。諸檀越輩常應恭心請諸沙門
T2122_.53.1007a08: 到舍供養。六者若女人不出家者。諸檀越輩
T2122_.53.1007a09: 見諸沙門。常應恭心淨掃其地脱體上衣布
T2122_.53.1007a10: 地令沙門坐。七者若女人不出家者。諸檀越
T2122_.53.1007a11: 輩常應脱體上衣拂比丘足上塵。八者若女
T2122_.53.1007a12: 人不出家者。諸檀越輩常應舒髮拂比丘足
T2122_.53.1007a13: 上塵。九者若女人不出家者。沙門威徳過於
T2122_.53.1007a14: 日月。況諸外道豈能正視於沙門首。十者若
T2122_.53.1007a15: 女人不出家者。佛之正法應住千年。今減
T2122_.53.1007a16: 五百年。一百年中得堅固解脱。一百年中得
T2122_.53.1007a17: 堅固定。一百年中得堅固持戒。一百年中得
T2122_.53.1007a18: 堅固多聞。一百年中得堅固布施。初百歳中
T2122_.53.1007a19: 有解脱堅固法
T2122_.53.1007a20:     安住於此中 悉能達解義
T2122_.53.1007a21:     第二百歳中 復有堅固定
T2122_.53.1007a22:     第三百歳中 持戒亦不毀
T2122_.53.1007a23:     第四百歳中 有能多聞者
T2122_.53.1007a24:     第五百歳中 復有能布施
T2122_.53.1007a25:     從是如來法 念念中漸
T2122_.53.1007a26:     如車輪轉已 隨轉時有盡
T2122_.53.1007a27:     正法所以隱 阿難之愆咎
T2122_.53.1007a28:     爲女人出家 勤請調御師
T2122_.53.1007a29:     正法應住世 滿足於千年
T2122_.53.1007b01:     五百已損減 餘者悉如本
T2122_.53.1007b02:     是故五百歳 五百興於世
T2122_.53.1007b03:     解脱定持戒 多聞及布施
T2122_.53.1007b04: 佛鉢部第五
T2122_.53.1007b05: 如蓮華面經云。佛告阿難。於未來世。罽賓
T2122_.53.1007b06: 國土。當作大法之會。有金毘羅等五天子。滅
T2122_.53.1007b07: 度之後有富蘭那外道弟子名蓮華面。聰明
T2122_.53.1007b08: 智慧。身如金色。此大癡人。已曾供養四阿
T2122_.53.1007b09: 羅漢。當供養時作如是誓願。我未來世破
T2122_.53.1007b10: 壞佛法。以其供養阿羅漢故。世世受於端正
T2122_.53.1007b11: 之身。於最後身生國王家。身爲國王。名寐
T2122_.53.1007b12: 吱曷羅倶邏。而滅我法。此大癡人。破碎我
T2122_.53.1007b13: 鉢。既破鉢已生於阿鼻大地獄中。此大癡人
T2122_.53.1007b14: 命終之後。有七天子。次第捨身生罽賓國。
T2122_.53.1007b15: 復更建立如來正法。大設供養。阿難。以破鉢
T2122_.53.1007b16: 故。我諸弟子。漸汚淨戒樂作不善。智慧之
T2122_.53.1007b17: 人悉皆滅度。有諸國王不依王法。其國人民
T2122_.53.1007b18: 多行十不善業。以惡業故。此閻浮提五種失
T2122_.53.1007b19: 味。所謂蘇油鹽石漿。故佛破鉢。當至
T2122_.53.1007b20: 北方。爾時北方諸衆生等。見佛破鉢大設供
T2122_.53.1007b21: 養。大發三乘心者以衆生善根力感故。我
T2122_.53.1007b22: 破鉢自然還復如本不異。於後不久我鉢
T2122_.53.1007b23: 即於閻浮提沒。現娑伽龍王宮中。當沒之時。
T2122_.53.1007b24: 此閻浮提七日七夜皆大黒暗。日月威光悉
T2122_.53.1007b25: 不復現。地大震動。天人等衆皆大號哭。涙
T2122_.53.1007b26: 下如雨。初沒之時。如來法律亦沒不現。爾
T2122_.53.1007b27: 時魔王見法律滅。心大歡喜。以教衆生。廣
T2122_.53.1007b28: 作惡故。生身陷入阿鼻地獄。爾時娑伽羅龍
T2122_.53.1007b29: 王。見鉢供養。至于七日。禮拜右繞。有發三
T2122_.53.1007c01: 乘心者。如是我鉢於龍宮沒。四天王宮出。至
T2122_.53.1007c02: 于七日大設供養。各發三乘心。過七日已。
T2122_.53.1007c03: 於四天王宮沒三十三天宮出。佛母摩耶夫
T2122_.53.1007c04: 人。見佛鉢已憂愁苦惱。如箭入心。難可堪
T2122_.53.1007c05: 忍。宛轉于地。猶如圜木。作如是言。如來涅
T2122_.53.1007c06: 槃。一何疾哉。修伽陀滅。何其太速。世間眼
T2122_.53.1007c07: 滅。佛樹傾倒。佛須彌山崩。佛燈亦滅。法泉
T2122_.53.1007c08: 枯竭。無常魔日萎佛蓮華。爾時夫人以手捧
T2122_.53.1007c09: 鉢告於天衆。此是我釋迦如來常受用鉢。今
T2122_.53.1007c10: 來至此。爾時帝釋七日七夜大設供養。
T2122_.53.1007c11: 發三乘心者。過七日已。於三十三天沒炎摩
T2122_.53.1007c12: 天中出。爾時炎摩天王見佛鉢已。七日七夜
T2122_.53.1007c13: 種種供養。有發三乘心者。過七日已。於炎
T2122_.53.1007c14: 摩天沒兜率陀天出。爾時兜率天王見佛鉢
T2122_.53.1007c15: 已。七日七夜種種供養。過七日已。於兜率
T2122_.53.1007c16: 天沒化樂天出。爾時化樂天王見佛鉢已。七
T2122_.53.1007c17: 日七夜種種供養。有發三乘心者。爾時天王
T2122_.53.1007c18: 以手捧鉢。而説偈言以前諸天各説偈歎
以文繁故不具録出
T2122_.53.1007c19:     希有大導師 悲愍於衆生
T2122_.53.1007c20:     爲利衆生故 使鉢來於此
T2122_.53.1007c21: 佛告阿難。此閻浮提及餘十方。所有佛鉢。及
T2122_.53.1007c22: 佛舍利。皆在娑伽羅龍王宮中。如是我鉢及
T2122_.53.1007c23: 我舍利。於未來世於此地沒。直過八萬由旬
T2122_.53.1007c24: 住金剛際。未來之世諸衆生等。壽命八萬四
T2122_.53.1007c25: 千歳時。彌勒如來其聲猶如大梵天鼓迦陵
T2122_.53.1007c26: 伽音。爾時我鉢及我舍利。從金剛際出至閻
T2122_.53.1007c27: 浮提彌勒佛所住虚空中。放五色光。所謂青
T2122_.53.1007c28: 黄赤白頗梨雜色。彼五色光復至其餘一切
T2122_.53.1007c29: 天處。到彼天已。於其光中。出聲説偈
T2122_.53.1008a01:     一切行無常 一切法無我
T2122_.53.1008a02:     及寂滅涅槃 此三是法印
T2122_.53.1008a03: 其光復至一切地獄。亦説此偈。所放光明復
T2122_.53.1008a04: 至十方世界。於其光中亦説此偈。佛告阿難。
T2122_.53.1008a05: 如明我鉢及我舍利。所放光明。十方世界作
T2122_.53.1008a06: 佛事已。還至本處。於虚空中成大光明雲蓋
T2122_.53.1008a07: 而住。舍利及鉢現此神通時。八十百億衆生
T2122_.53.1008a08: 得阿羅漢果。千億衆生&T061269;髮出家信心清淨。
T2122_.53.1008a09: 一萬衆生發阿耨菩提心皆不退轉。彌勒以
T2122_.53.1008a10: 手捧鉢及佛舍利。告諸天人一切大衆。汝等
T2122_.53.1008a11: 當知。此鉢舍利。乃是釋迦牟尼如來雄猛大
T2122_.53.1008a12: 士。能令無量百千那由他億諸衆生等住涅
T2122_.53.1008a13: 槃城。出優曇華百千億倍。鉢及舍利故來至
T2122_.53.1008a14: 此。爾時彌勒佛爲我此鉢及我舍利。起四寶
T2122_.53.1008a15: 塔。以舍利鉢置此塔中。大設供養恭敬禮拜。
T2122_.53.1008a16: 依道宣律師住持感應云。問天人持鉢因縁。
T2122_.53.1008a17: 天人答曰。如來成道已至第三十八年。於祇
T2122_.53.1008a18: 桓精舍重閣講堂上。佛告文殊師利菩薩。汝
T2122_.53.1008a19: 往戒壇所鳴鍾。召十方天龍及比丘諸大菩
T2122_.53.1008a20: 薩衆等。普集祇*桓。文殊依教召集皆來祇
T2122_.53.1008a21: *桓。世尊以神通力化祇*桓精舍如妙樂國。
T2122_.53.1008a22: 眉間放光遍照十方。地皆六種震動。有百億
T2122_.53.1008a23: 釋迦同來集會。十億妙光佛亦集祇*桓。世
T2122_.53.1008a24: 尊跏趺坐入金剛三昧。地又大動。從三昧起
T2122_.53.1008a25: 出大音聲。普告三千界一切諸來大衆。我初
T2122_.53.1008a26: 踰城至瓶沙王國。入山修道。天魔迷我。道
T2122_.53.1008a27: 路山神示我道處。即語我言。我曾於往古迦
T2122_.53.1008a28: 葉佛般涅槃時。留一故瓦鉢囑我護持。待如
T2122_.53.1008a29: 來下生令我付世尊。世尊成道先須受我此
T2122_.53.1008b01: 鉢。次及四天王鉢。我語山神。若得成佛當
T2122_.53.1008b02: 如汝言。我後入河澡浴受二女乳糜時。爾時
T2122_.53.1008b03: 山神即奉我鉢。我時受用。將盛乳糜食。地
T2122_.53.1008b04: 便六種震動。我持此鉢來經三十八年。未曾
T2122_.53.1008b05: 有損失。我入王舍城受彼國王請。我既食
T2122_.53.1008b06: 訖。即命羅睺將我鉢。還於彼龍池洗。羅
T2122_.53.1008b07: 睺洗鉢損破爲五片。我即以鉛錫綴彼破鉢。
T2122_.53.1008b08: 此非羅睺過失。欲表示未來世諸惡。比丘比
T2122_.53.1008b09: 丘尼等輕毀法器。於初五百年分我毘尼藏
T2122_.53.1008b10: 遂有五部。分我修多羅爲十八部。至正法
T2122_.53.1008b11: 滅盡。分我三藏。復爲五百部。彼無智比丘
T2122_.53.1008b12: 本無慈心。不發弘誓救度衆生。但起諍論
T2122_.53.1008b13: 我慢幢速滅正法。至于千歳正法皆滅。諸惡
T2122_.53.1008b14: 比丘滿閻浮提及餘天下。不持禁戒。諸惡比
T2122_.53.1008b15: 丘尼猶如婬女不行八敬。將我應量之器游
T2122_.53.1008b16: 行酒肆。或入婬舍貯酒盛肉。痛哉苦哉。法
T2122_.53.1008b17: 豈不滅也
T2122_.53.1008b18: 爾時諸比丘同聲白佛言。我於今朝入城乞
T2122_.53.1008b19: 食。還所居方各洗應量器。同時皆破。各分
T2122_.53.1008b20: 五段。方欲問佛。向聞世尊已説未來表法將
T2122_.53.1008b21: 滅心生大
T2122_.53.1008b22: 爾時世尊告諸比丘。我留菩薩僧。合有八十
T2122_.53.1008b23: 億人不取涅槃。後惡世中護持聖教。各以通
T2122_.53.1008b24: 力化惡比丘令敬佛鉢
T2122_.53.1008b25: 爾時世尊即從坐起。往至戒壇所。從北面升
T2122_.53.1008b26: 壇。諸比丘奉鉢。世尊自受。又告羅睺。將我
T2122_.53.1008b27: 破鉢來。佛受鉢已。即擲于空。上至有頂。如
T2122_.53.1008b28: 是次第。同名牟尼各擲相次。猶如貫珠。上
T2122_.53.1008b29: 至色界頂已。次第還下。直至戒壇。百億諸來
T2122_.53.1008c01: 佛亦命侍者取鉢。各施牟尼佛。共相住持。
T2122_.53.1008c02: 使來世惡僧尼等令生慚愧。世尊受已還擲
T2122_.53.1008c03: 上界。相次重疊還至壇所。爾時世尊化彼破
T2122_.53.1008c04: 瓦鉢。状如諸天金幢。放大光明照十方國」
T2122_.53.1008c05: 又佛在世時告天帝釋言。汝施我眞珠并天
T2122_.53.1008c06: 工匠。又告天魔。汝施我七寶。又告娑竭龍
T2122_.53.1008c07: 王。汝施我摩尼珠。帝釋天龍等即奉珠寶。於
T2122_.53.1008c08: 三七日中並集戒壇所造作珠塔。用七寶莊。
T2122_.53.1008c09: 上安摩尼珠。以佛神力故。於三七日中一時
T2122_.53.1008c10: 皆成。合得八百億眞珠七寶塔。以盛如來瓦
T2122_.53.1008c11: 鉢。爾時魔王白佛言。我自造珠塔用盛世尊
T2122_.53.1008c12: 鉢。我雖是天魔敬順佛語。故於未來世不令
T2122_.53.1008c13: 惡人損壞聖教。化惡比丘令生慚愧。佛即聽
T2122_.53.1008c14: 許。純用摩尼以盛一大塔。高四十由旬。以
T2122_.53.1008c15: 盛佛鉢。世尊涅槃時付囑魔王造塔。令付帝
T2122_.53.1008c16: 釋及四天王并大魔王。汝自守護。我涅槃後
T2122_.53.1008c17: 正法滅盡已。將我鉢塔安置戒壇南。十二年
T2122_.53.1008c18: 中住。汝等四天王日夜常自供養。守護勿令
T2122_.53.1008c19: 損失。過十二年已。將付娑竭龍王。安置彼
T2122_.53.1008c20: 宮中毘尼大藏所。又勅龍王當造十六塔爲
T2122_.53.1008c21: 鉢塔眷屬。還經十二年後付囑帝釋四天王。
T2122_.53.1008c22: 將往須彌頂。帝釋歡喜園中金砂池南住。佛
T2122_.53.1008c23: 告揵闥婆王八部神等。汝於四十年中。作天
T2122_.53.1008c24: 音樂供養寶塔。爲彼惡世中持戒弟子。守護
T2122_.53.1008c25: 應器如護眼
T2122_.53.1008c26: 佛告帝釋四天王等。汝於須彌山金剛窟中。
T2122_.53.1008c27: 取彼黄砂石多造石鉢。置新塔中。大小形量
T2122_.53.1008c28: 如我破鉢。皆作五綴形安置彼塔中。汝等守
T2122_.53.1008c29: 護勿令損失。後經一百年。至阿育王造塔竟。
T2122_.53.1009a01: 汝將我塔遍大千國至十億家。或縱廣萬里
T2122_.53.1009a02: 當安兩鉢塔。於彼國土中周覓名山古聖住
T2122_.53.1009a03: 處。於彼安置。又告北方天王。汝至楞伽山
T2122_.53.1009a04: 採取牛頭栴檀香。於日三時中當至彼塔所。
T2122_.53.1009a05: 燒香供養勿令斷絶。我令自在天安置諸鉢
T2122_.53.1009a06: 塔。又遣四天王及揵闥婆王。燒香奏樂常爲
T2122_.53.1009a07: 供養。汝等天人龍神等未解我意。此爲未來
T2122_.53.1009a08: 非法比丘比丘尼。令其改惡生善故。使安
T2122_.53.1009a09: 置如是
T2122_.53.1009a10: 訛替部第六
T2122_.53.1009a11: 如付法藏經云。阿難比丘化諸衆生皆令度
T2122_.53.1009a12: 脱。最後至一竹林之中。聞有比丘誦法句經
T2122_.53.1009a13: 偈云
T2122_.53.1009a14:     若人生百歳 不見水潦涸
T2122_.53.1009a15:     不如生一日 而得覩見之
T2122_.53.1009a16: 阿難聞已慘然而歎。世間眼滅何其速哉。煩
T2122_.53.1009a17: 惱諸惡如何便起。違反聖教自生妄想。此非
T2122_.53.1009a18: 佛語不可修行。汝今當知二人謗佛。一雖多
T2122_.53.1009a19: 聞而生邪見。二不解深義顛倒妄説。有此二
T2122_.53.1009a20: 法爲自毀傷。不能令人離三惡道。汝今諦聽
T2122_.53.1009a21: 我演佛偈
T2122_.53.1009a22:     若人生百歳 不解生滅法
T2122_.53.1009a23:     不如生一日 而得解了之
T2122_.53.1009a24: 爾時比丘。即向其師説阿難語。師告之曰。阿
T2122_.53.1009a25: 難老朽智慧衰劣。言多錯謬不可信矣。汝今
T2122_.53.1009a26: 但當如前而誦。阿難後時聞彼比丘在竹林
T2122_.53.1009a27: 下猶誦前偈。即問其意。答言。尊者。吾師告
T2122_.53.1009a28: 我。阿難老朽言多虚妄。汝今但當依前誦習。
T2122_.53.1009a29: 阿難思惟。彼輕我言。或受餘教。即入三昧
T2122_.53.1009b01: 推求勝徳。不見有人能迴彼意。便作是言。異
T2122_.53.1009b02: 哉無常甚大雄猛散壞。如是無量賢聖令諸
T2122_.53.1009b03: 世間皆悉空曠。常處黒暗*悑畏中行。邪見
T2122_.53.1009b04: 熾盛不善増長。誹謗如來斷絶正教。永當沈
T2122_.53.1009b05: 沒生死大河。開惡趣門閉人天路。於無量劫
T2122_.53.1009b06: 受諸苦惱。我於今日宜入涅槃
T2122_.53.1009b07: 又新婆沙論問。齊何當言正法住。答。若時行
T2122_.53.1009b08: 法者住。齊何當言正法滅。答。若時行法者滅。
T2122_.53.1009b09: 問。何故復作此論。答。爲欲分別契經義故。
T2122_.53.1009b10: 如契經説。迦葉波當知。如來所覺所説法毘
T2122_.53.1009b11: 柰耶。非地界水界火界風界所能滅沒。然有
T2122_.53.1009b12: 一類補特伽羅。當出於世。惡欲惡行成就惡
T2122_.53.1009b13: 法。非法説法。法説非法。非毘柰耶説毘柰耶。
T2122_.53.1009b14: 於毘柰耶説非毘柰耶。彼能滅我三無數劫
T2122_.53.1009b15: 所集正法令無有餘。契經雖作是説而不分
T2122_.53.1009b16: 別。齊何當言正法住。齊何當言正法滅。彼
T2122_.53.1009b17: 經是此論所依根本。彼所不分別者。今應分
T2122_.53.1009b18: 別。故作斯論。此中有二種正法。一世俗正法。
T2122_.53.1009b19: 二勝義正法。世俗正法。謂名句文身。即素怛
T2122_.53.1009b20: 纜毘柰耶阿毘達磨。勝義正法。謂聖道即無
T2122_.53.1009b21: 漏根力覺支道支。行法者亦有二種。一持教
T2122_.53.1009b22: 法。二持證法。持教法者。謂讀誦解説素怛纜
T2122_.53.1009b23: 等。持證法者。謂能修證無漏聖道。若持教
T2122_.53.1009b24: 者相續不滅。能令世俗正法久住。若持證者
T2122_.53.1009b25: 相續不滅。能令勝義正法久住。彼若滅時正
T2122_.53.1009b26: 法則滅。故契經説。我之正法不依墻壁柱等
T2122_.53.1009b27: 而住。但依行法有情相續而住。問何故世尊
T2122_.53.1009b28: 不決定説法住時分耶。答欲顯正法隨行法
T2122_.53.1009b29: 者住久近故。謂行法者。若行正法常如佛
T2122_.53.1009c01: 在世時及如來滅度未久時者。則佛正法常
T2122_.53.1009c02: 住於世無有滅沒。若無如是行正法者。則彼
T2122_.53.1009c03: 正法速疾滅沒。若度女人出家不令行八尊
T2122_.53.1009c04: 重法者。則佛正法應減五百歳住。由佛令彼
T2122_.53.1009c05: 行八尊重法故。正法住世還滿千年
T2122_.53.1009c06: 又迦旃延説法滅盡偈云
T2122_.53.1009c07:     尊者迦旃延 體道修律護
T2122_.53.1009c08:     見諸卒暴者 以偈開法路
T2122_.53.1009c09:     正法垂欲沒 人年裁壽百
T2122_.53.1009c10:     正法之光明 在世不久沒
T2122_.53.1009c11:     正法已滅盡 比丘衆迷惑
T2122_.53.1009c12:     當捨諸經法 聖覺之所講
T2122_.53.1009c13:     釋置經義理 更互相求短
T2122_.53.1009c14:     吾身所聞傳 獨歩無儔伴
T2122_.53.1009c15:     持中以著下 擧下著於中
T2122_.53.1009c16:     不復識次第 所説貴不窮
T2122_.53.1009c17:     證據設乖謬 反説無本末
T2122_.53.1009c18:     聞受皆浮漫 講論無清話
T2122_.53.1009c19:     各各共諍訟 用生毒害心
T2122_.53.1009c20:     貪得利供養 隨俗共浮沈
T2122_.53.1009c21:     喜樂於憒擾 不慕處靜默
T2122_.53.1009c22:     展轉相侵欺 以自養妻息
T2122_.53.1009c23:     或時有比丘 客從遠方來
T2122_.53.1009c24:     寺主先自安 閑居乃聽之
T2122_.53.1009c25:     見遠方比丘 顏色不悦和
T2122_.53.1009c26:     得其捨之去 於心乃爲快
T2122_.53.1009c27:     常念瞋恚惡 憍慢爲自大
T2122_.53.1009c28:     所求無厭足 恣意隨塵穢
T2122_.53.1009c29:     毒事相續行 不欲誦受經
T2122_.53.1010a01:     終日笑歌舞 冥暮寢不醒
T2122_.53.1010a02:     斯等共聚會 言不及經理
T2122_.53.1010a03:     但説縣官賊 流俗行來事
T2122_.53.1010a04:     假使有學者 衆人所供養
T2122_.53.1010a05:     羨者求出家 言學比丘法
T2122_.53.1010a06:     所行不如教 自從利養起
T2122_.53.1010a07:     其年既幼少 多畜衆弟子
T2122_.53.1010a08:     其心懷諍亂 不能究所學
T2122_.53.1010a09:     莫能謹愼戒 墮落於邪見
T2122_.53.1010a10:     苟且無羞恥 不能修愼行
T2122_.53.1010a11:     亦不樂法會 汲汲著利養
T2122_.53.1010a12:     適共鬪諍已 遂乃結讎怨
T2122_.53.1010a13:     諸魔及官屬 用斯得人便
T2122_.53.1010a14:     諸天龍鬼神 來欲聽經教
T2122_.53.1010a15:     傾企遲聞戒 但更聞諍訟
T2122_.53.1010a16:     諸天人懷恨 不可比丘行
T2122_.53.1010a17:     行來共講言 佛法欲滅盡
T2122_.53.1010a18:     吾等捨天樂 故來欲受法
T2122_.53.1010a19:     不得聞正法 不如棄之去
T2122_.53.1010a20:     其有尊鬼神 心樂佛法者
T2122_.53.1010a21:     不念諸比丘 不復行擁護
T2122_.53.1010a22:     於時弊鬼神 凶暴行毒害
T2122_.53.1010a23:     取比丘精氣 令命無有餘
T2122_.53.1010a24:     偸狗無羞慚 懈怠懷毒意
T2122_.53.1010a25:     斯等將來世 反當見敬事
T2122_.53.1010a26:     有仁賢比丘 具足知廉恥
T2122_.53.1010a27:     於彼失法時 乃更不見
T2122_.53.1010a28:     譬如師子王 處在林樹間
T2122_.53.1010a29:     豺狼及犬狐 不敢食其肉
T2122_.53.1010b01:     命過身出蟲 還自噉其肉
T2122_.53.1010b02:     晝夜共噉食 毀滅其形體
T2122_.53.1010b03:     正法在於世 終不自沒盡
T2122_.53.1010b04:     因縁像法故 正法則滅盡
T2122_.53.1010b05:     譬如海中船 貪重故沈沒
T2122_.53.1010b06:     佛法斯亦然 利養故滅盡
T2122_.53.1010b07:     諸比丘遭患 如人喪二親
T2122_.53.1010b08:     今日最末世 佛正法滅盡
T2122_.53.1010b09:     從今日以往 無復説經典
T2122_.53.1010b10:     法律及禁戒 當何從聞聽
T2122_.53.1010b11:     諸天樹木鬼 曠野屠神明
T2122_.53.1010b12:     悲感心憂惱 宛轉不自寧
T2122_.53.1010b13:     法燈爲已沒 正學已毀滅
T2122_.53.1010b14:     今世最崩頽 法鼓不復鳴
T2122_.53.1010b15:     諸魔設歡喜 聚會相慶賀
T2122_.53.1010b16:     擧手而讃言 今是佛末世
T2122_.53.1010b17:     知後將來世 當有是患難
T2122_.53.1010b18:     益當加精進 勉力求度脱
T2122_.53.1010b19: 破戒部第七
T2122_.53.1010b20: 如蓮華面經。佛告阿難。我今當説未來之時。
T2122_.53.1010b21: 有諸破戒比丘。身著袈裟游行城邑。往來聚
T2122_.53.1010b22: 落住親里家。彼非比丘。又非白衣。畜養婦
T2122_.53.1010b23: 妾産育男女。復有比丘。往婬女家。婬比丘
T2122_.53.1010b24: 尼。貯畜金銀。造作生業。以自活命。復有通
T2122_.53.1010b25: 致使驛以自活命。復有專行醫藥以自活命。
T2122_.53.1010b26: 復有圍碁六博以自活命。復有爲他卜筮以
T2122_.53.1010b27: 自活命。復有爲他誦呪驅遣鬼神多取財物
T2122_.53.1010b28: 以自活命。復有專行殺生以自活命。復有
T2122_.53.1010b29: 私自費用佛法僧物以自活命。復有内實犯
T2122_.53.1010c01: 戒外示護持受人信施。復有祕悋僧物不與
T2122_.53.1010c02: 客僧。復有悋惜僧房床座不與客僧。復有比
T2122_.53.1010c03: 丘實非羅漢而詐稱羅漢。欲令人知多受供
T2122_.53.1010c04: 養但爲活命不爲修道。復有興利商賈以自
T2122_.53.1010c05: 養活。復有專行盜偸以自養活。復有畜養雜
T2122_.53.1010c06: 畜乃至賣買以自養活。復有販賣奴婢以自
T2122_.53.1010c07: 養活。復有屠殺牛羊以自養活。復有受募入
T2122_.53.1010c08: 陣征戰討伐多殺衆人以求勳賞。復有專行
T2122_.53.1010c09: 劫奪攻破城邑及與聚落以自活命。如是無
T2122_.53.1010c10: 量地獄因縁。捨命之後皆墮地獄。譬如師
T2122_.53.1010c11: 子身肉所有衆生不敢食彼。唯師子身自生
T2122_.53.1010c12: 諸蟲還自噉食師子之肉。佛告阿難。我之
T2122_.53.1010c13: 佛法非餘能壞。是我法中諸惡比丘。猶如毒
T2122_.53.1010c14: 刺。破我三阿僧祇劫積行勤苦所集佛法。爾
T2122_.53.1010c15: 時阿難見此事已。心大*悑畏身毛皆竪。即
T2122_.53.1010c16: 白佛言。如來速入涅槃。今正是時。何用見
T2122_.53.1010c17: 此未來之世如是惡事。佛言。阿難。未來之
T2122_.53.1010c18: 世多有在家白衣得生天上。多有出家之人
T2122_.53.1010c19: 墮於地獄餓鬼畜生。善惡之業終不敗亡。我
T2122_.53.1010c20: 於過去曾作商人。入於大海。活多人故手殺
T2122_.53.1010c21: 一人。以是業縁乃至成佛。猶尚身受金
T2122_.53.1010c22: 之報
T2122_.53.1010c23: 又當來變經云。爾時世尊告諸比丘。將來之
T2122_.53.1010c24: 世當有比丘。因有一法不從法化。令法毀滅
T2122_.53.1010c25: 不得長益。何謂爲一。謂不護禁戒。不能守
T2122_.53.1010c26: 心。不修智慧。放逸其意。唯求善名。不順道
T2122_.53.1010c27: 教。不肯勤慕度世之業。是爲一事令法毀
T2122_.53.1010c28: 滅。復有二事令法毀滅。何謂爲二。一不護
T2122_.53.1010c29: 禁戒。不攝其心。不修智慧。畜妻養子放心
T2122_.53.1011a01: 恣意。賈作治生以共相活。二伴黨相著。憎
T2122_.53.1011a02: 奉法者。欲令陷墮。故爲言義。謂之諛諂。私
T2122_.53.1011a03: 記惡行外揚清白。是爲二事令法毀滅。復有
T2122_.53.1011a04: 三事令法毀滅。何謂爲三。一既不護禁戒。
T2122_.53.1011a05: 不能攝心。不修智慧。二自讀文字不諦句讀。
T2122_.53.1011a06: 以上著下。以下著上。頭尾顛倒不能解了
T2122_.53.1011a07: 義之所歸自以爲是。三明者呵之不從其教。
T2122_.53.1011a08: 反懷瞋恨謂相嫉姤。議識者少多不別理。咸
T2122_.53.1011a09: 云爲是。是爲三事令法毀滅。復有四事令法
T2122_.53.1011a10: 毀滅。何謂爲四。一將來比丘捨空閑處修道
T2122_.53.1011a11: 之業。二喜游人間憒鬧之中行來。比丘談言
T2122_.53.1011a12: 求好袈裟五色之服。三高望遠視以爲奇雅。
T2122_.53.1011a13: 自以高徳無能及者。雜碎之智比日月之明
T2122_.53.1011a14: 而已。四不攝三事。不護根門。行婦女間宣
T2122_.53.1011a15: 文飾詞。多言合偶以動人心。使清變濁。身
T2122_.53.1011a16: 行荒亂。正法廢遲。是爲四事令法毀滅。若
T2122_.53.1011a17: 有比丘欲諦學道。棄捐綺飾。不求名聞。質
T2122_.53.1011a18: 朴守眞。宣傳正經。佛之雅典。深法之化。不
T2122_.53.1011a19: 用多言。案本説經。不捨正句。希言屡中不
T2122_.53.1011a20: 失佛意。麁衣趣食。得美不甘。得麁不惡。衣
T2122_.53.1011a21: 食好醜。隨施者意。守諸根門。不違佛教。勤
T2122_.53.1011a22: 修佛法猶救頭然。雖不値佛出世。出家爲道
T2122_.53.1011a23: 學不唐捐。平其本心愍念一切
T2122_.53.1011a24: 又十誦律云。正法滅於像法時有五非法。一
T2122_.53.1011a25: 比丘小得心止便謂已得聖法。二白衣生天
T2122_.53.1011a26: 出家墮地獄。三有人捨世間業出家破戒。四
T2122_.53.1011a27: 破戒人多人佐助持戒者無人佐助。五乃至
T2122_.53.1011a28: 羅漢亦被罵辱。更有五*悑畏未來有應知。一
T2122_.53.1011a29: 自身不修身戒心慧。復度他出家。亦不能令
T2122_.53.1011b01: 他修身戒心慧。二畜沙彌。三與他依止。四
T2122_.53.1011b02: 如是人與淨人沙彌近住不知三相掘。地斬
T2122_.53.1011b03: 草用水漑灌。五雖誦持三藏前後雜亂
T2122_.53.1011b04: 諍訟部第八
T2122_.53.1011b05: 如雜阿含經云。佛言。此摩偸羅國。將來之
T2122_.53.1011b06: 世。我之正法千歳不滅。過千歳後有非法出。
T2122_.53.1011b07: 閻浮提中惡風暴雨多諸災患。人民飢饉觸
T2122_.53.1011b08: 磨滅。飮食失味珍寶沈沒。西方有王名
T2122_.53.1011b09: 鉢羅婆。北方有王名耶婆那。南方有王名非
T2122_.53.1011b10: 釋迦。東方有王名兒沙羅。此之四王皆多眷
T2122_.53.1011b11: 屬。殺害比丘破壞塔寺。四方盡亂。時諸比
T2122_.53.1011b12: 丘來集中國。拘睒彌國。王名摩因陀羅西那。
T2122_.53.1011b13: 生子手似血塗。身似甲冑。有大勇力。又五
T2122_.53.1011b14: 百大臣同日生子。皆血手冑身。時拘睒彌國
T2122_.53.1011b15: 一日雨血。王見惡相。即大恐*悑。請問相師。
T2122_.53.1011b16: 相師答王。今生子當王閻浮提多殺害人。即
T2122_.53.1011b17: 因爲名難當。年漸長大四惡王從四方來。王
T2122_.53.1011b18: 大憂*悑。有天神告言。大王。且立難當爲王。
T2122_.53.1011b19: 足能降伏彼四惡王。便依神言。捨位與子。
T2122_.53.1011b20: 以髻中明珠冠其子首。迨五百大臣香水灌
T2122_.53.1011b21: 頂令往征伐。諸臣之子。身被甲冑從王倶征。
T2122_.53.1011b22: 與四惡王共戰殺之都盡。王閻浮提治在拘
T2122_.53.1011b23: 睒彌國。後有三藏羅漢出現。爲王説法。王
T2122_.53.1011b24: 聞法已憂惱即止。於佛法中大生敬信。而發
T2122_.53.1011b25: 聲唱言。自今以後我施諸比丘無恐畏事。適
T2122_.53.1011b26: 意爲樂。而問比丘言。前四惡王毀滅佛法有
T2122_.53.1011b27: 幾年歳。諸比丘答云。經十二年。王心念言
T2122_.53.1011b28: 作師子吼。我當十二年中供養五衆種種豐
T2122_.53.1011b29: 足。供施之日天當降雨。香澤之雨遍閻浮提。
T2122_.53.1011c01: 一切實種皆得増長。後經不久。三藏門徒
T2122_.53.1011c02: 弟子。共諸比丘不和。有惡比丘遂殺阿羅漢
T2122_.53.1011c03: 及三藏法師。心生懊惱。諸邪見輩競破塔廟
T2122_.53.1011c04: 及害比丘從是佛法索然頓滅。爾時人天聞
T2122_.53.1011c05: 佛所説莫不揮涙
T2122_.53.1011c06: 又法滅盡經云。佛告阿難。吾般泥洹欲滅
T2122_.53.1011c07: 時。五逆濁世魔道興盛。諸魔沙門壞亂吾道。
T2122_.53.1011c08: 著俗衣裳。樂好袈裟五色之服。飮酒噉肉。
T2122_.53.1011c09: 殺生貪味無有慈心。更相憎嫉。時有菩薩精
T2122_.53.1011c10: 進修徳者。衆魔比丘咸共嫉之。誹謗揚惡。
T2122_.53.1011c11: 擯黜驅遣不令得住。自此於後不修道徳。寺
T2122_.53.1011c12: 廟空荒不復修理。展轉毀壞。但貪財物。積
T2122_.53.1011c13: 聚不散。不作福田。販賣奴婢。耕田種殖。
T2122_.53.1011c14: 焚燒山林。傷害衆生。無有慈心。奴爲比丘。
T2122_.53.1011c15: 婢爲比丘尼。無有道徳。婬嫉濁亂。男女不
T2122_.53.1011c16: 別。令道薄淡。皆由斯輩。或避縣官依倚
T2122_.53.1011c17: 道。求作比丘不修戒律。月半月盡。雖名誦
T2122_.53.1011c18: 戒。厭倦懈怠不欲聽聞。不樂讀誦經律。設
T2122_.53.1011c19: 有讀者不識字句。爲強言是不諮明者。貢高
T2122_.53.1011c20: 求名虚無雅歩。以爲榮貴望人供養。諸魔比
T2122_.53.1011c21: 丘命終死後。精神當墮無擇地獄五逆罪中。
T2122_.53.1011c22: 餓鬼畜生靡不更歴。於無邊河沙劫受罪竟。
T2122_.53.1011c23: 乃出生在邊國無三寶處。法欲滅時。女人精
T2122_.53.1011c24: 勤*常作功徳。男子懈怠不用法語。眼見沙
T2122_.53.1011c25: 門如視糞土。無有信心。法輪彌沒。當爾之
T2122_.53.1011c26: 時諸天泣涙。水旱不調五穀不熟。災疫流行
T2122_.53.1011c27: 死亡者衆。人民勤苦縣官侵剋。不循道理皆
T2122_.53.1011c28: 思樂亂。惡人轉多善者甚少。日月轉促人命
T2122_.53.1011c29: 轉短。菩薩比丘衆魔驅逐不預衆會。菩薩入
T2122_.53.1012a01: 山福徳之處。淡泊自守以爲傾快。壽命延長
T2122_.53.1012a02: 諸天衞護。一切十二部經尋復化滅。不見文
T2122_.53.1012a03: 字。沙門袈裟自然變白。聖王去後吾法
T2122_.53.1012a04: 盡。譬如油燈臨欲滅時。光更猛盛。於是便
T2122_.53.1012a05: 滅。吾法盡時亦如燈滅。自此之後難可覶縷。
T2122_.53.1012a06: 如是久後。彌勒當下世間作佛。天下大平。
T2122_.53.1012a07: 毒氣消除。雨潤和適。五穀滋茂。草木榮敷。
T2122_.53.1012a08: 大人長八丈。皆壽八萬四千歳。衆生得度不
T2122_.53.1012a09: 可稱計
T2122_.53.1012a10: 損法部第九
T2122_.53.1012a11: 如仁王經云。後五濁世比丘比丘尼四部弟
T2122_.53.1012a12: 子。天龍八部一切神王。國王大臣*大子王
T2122_.53.1012a13: 子。自恃高貴滅破吾法。明作制法。制我弟
T2122_.53.1012a14: 子比丘比丘尼不聽。造作佛像形佛塔形。立
T2122_.53.1012a15: 統官制衆安籍記僧。比丘地立。白衣高坐。
T2122_.53.1012a16: 兵奴爲比丘受別請法。知識比丘共爲一心。
T2122_.53.1012a17: 親善比丘爲作齋會。求福如外道法。都非吾
T2122_.53.1012a18: 法。當知爾時正法將滅不久。大王。法末世
T2122_.53.1012a19: 時。有諸比丘四部弟子國王大臣。各作非法
T2122_.53.1012a20: 之行。横與佛法衆僧作大法制。作諸罪過非
T2122_.53.1012a21: 法非律繋縛比丘。如獄囚法。當爾之時法滅
T2122_.53.1012a22: 不久。大王。我滅度後未來世中四部弟子。諸
T2122_.53.1012a23: 小國王*大子王子。乃是住持護三寶者。轉
T2122_.53.1012a24: 更滅破三寶。如師子身中蟲自食師子肉。非
T2122_.53.1012a25: 外道也。各壞我佛法得大罪過。正教衰薄民
T2122_.53.1012a26: 無正行。以漸爲惡其壽日減。至若干百歳。
T2122_.53.1012a27: 人壞佛教。無復孝子。六親不和。天神不祐。
T2122_.53.1012a28: 疾疫惡鬼日來侵害。災怪首尾連禍從衡。死
T2122_.53.1012a29: 入地獄餓鬼畜生。若出爲人。兵奴果報。如
T2122_.53.1012b01: 響如影。如人夜書火滅字存。三界果報亦復
T2122_.53.1012b02: 如是。大王。未來世中一切國王太子王子四
T2122_.53.1012b03: 部弟子。横與佛弟子書記制戒。如白衣法。
T2122_.53.1012b04: 如兵奴法。若我弟子比丘比丘尼立籍。爲官
T2122_.53.1012b05: 所使。都非我弟子。是兵奴法。立統官攝僧。
T2122_.53.1012b06: 典主僧籍。大小僧統共相攝縛。如獄因法兵
T2122_.53.1012b07: 奴之法。當爾之時佛法不久
T2122_.53.1012b08: 又舍利弗問經云。佛告舍利弗。我尋泥洹。
T2122_.53.1012b09: 大迦葉等當共分別爲比丘比丘尼作大依
T2122_.53.1012b10: 止。如我不異。迦葉傳付阿難。阿難復付末
T2122_.53.1012b11: 田地。末田地復付舍那婆私。舍那婆私傳付
T2122_.53.1012b12: 優波笈多。優波笈多後孔雀輸柯王世弘經
T2122_.53.1012b13: 律。其孫名曰弗沙蜜多羅。嗣正王位。顧問
T2122_.53.1012b14: 群臣。云何令我名事不滅時有臣言。唯有二
T2122_.53.1012b15: 事。何等爲二。猶如先王造八萬四千塔。捨
T2122_.53.1012b16: 傾國物供養三寶。此其一也。若其不爾。便
T2122_.53.1012b17: 應反之。毀塔滅法殘害息心四衆。此其二也。
T2122_.53.1012b18: 名雖好惡倶不朽也。王曰。我無威徳以及
T2122_.53.1012b19: 先王。當建次業以成名。行即御四兵攻鷄雀
T2122_.53.1012b20: 寺。寺有二石師子。號吼動地。王大驚*悑退
T2122_.53.1012b21: 走入城。人民看者嗟泣盈路。王益忿怒自不
T2122_.53.1012b22: 敢入。驅逼兵將。詐行死害。蹴令勤與。呼攝
T2122_.53.1012b23: 七衆。一切集會。問曰。壞塔好。壞房*好。僉
T2122_.53.1012b24: 曰。願皆勿壞。如不得已壞房可耳。王大忿勵
T2122_.53.1012b25: 曰。云何不可。因遂害之。無問少長。血流成
T2122_.53.1012b26: 川。壞諸塔寺八百餘所。諸清信士擧聲號
T2122_.53.1012b27: 噭。悲哭懊惱。王取囚繋加其鞭罰。五百羅
T2122_.53.1012b28: 漢登南山獲免。山谷隱嶮軍甲不能至。王恐
T2122_.53.1012b29: 濟賞募諸國。若得一首即賞金錢三千。時
T2122_.53.1012c01: 有君徒鉢歎阿羅漢。乃佛所囑累流通。一
T2122_.53.1012c02: 人化作無量人。捉無量比丘比丘尼頭。處處
T2122_.53.1012c03: 受金。王諸庫藏一切空竭。王益忿怒。君徒
T2122_.53.1012c04: 鉢歎阿羅漢。現身入滅盡定。王自加害。定力
T2122_.53.1012c05: 所持。初無傷損。次燒經臺。火始就然颷焔
T2122_.53.1012c06: 及經。彌勒菩薩以神通力。接我經律上兜率
T2122_.53.1012c07: 天。次至身齒塔。塔神曰。有蟲行神先索我
T2122_.53.1012c08: 女。我薄不與。今誓令護法。以女與之。使王
T2122_.53.1012c09: 心伏。蟲行神喜手捧大山。用以壓王及四部
T2122_.53.1012c10: 兵衆。一時皆死。王家子孫於斯頓盡。其後
T2122_.53.1012c11: 有王性甚良善。彌勒菩薩化作三百童子。下
T2122_.53.1012c12: 於人間以求佛道。從五百羅漢諮受法教。國
T2122_.53.1012c13: 土男女復共出家。還復滋繁。羅漢上天接取
T2122_.53.1012c14: 經律。還於人間。時有比丘。名曰總聞。諮諸
T2122_.53.1012c15: 羅漢。及與國王分我經律。多立臺館。爲求
T2122_.53.1012c16: 來難。王玄策行傳云。摩伽陀國菩提寺
T2122_.53.1012c17: 主。達磨師問漢勅使。知此佛法盛行。達磨師
T2122_.53.1012c18: 云。佛法當今盛在四方也。昔有迦羯王。夢
T2122_.53.1012c19: 大海水中心濁四邊清。請迦葉佛解云。後釋
T2122_.53.1012c20: 迦末代佛法。中天竺無。所以中濁也。總向
T2122_.53.1012c21: 四方。所以四邊清也
T2122_.53.1012c22: 述曰。自佛法東流已來。震旦已三度爲諸惡
T2122_.53.1012c23: 王廢損佛法。第一赫運勃勃號爲夏國。被破
T2122_.53.1012c24: 長安遇僧皆殺。第二魏太武用崔皓言夷滅
T2122_.53.1012c25: 三寶。後悔皓加五刑。第三周武帝。但令還
T2122_.53.1012c26: 俗。此之三君爲滅佛法。皆不得久。身患癩
T2122_.53.1012c27: 瘡。死入地獄。有人暴死見入地獄受大極苦。
T2122_.53.1012c28: 具如別傳。唐臨冥報記述
T2122_.53.1012c29: 頌曰
T2122_.53.1013a01:     聖迹隱顯 隨人廢興 至誠即感
T2122_.53.1013a02:     匪信難矜 冀存敬學 教被眞宗
T2122_.53.1013a03:     迷斯厥理 寧解困窮
T2122_.53.1013a04: 法苑珠林卷第九十八
T2122_.53.1013a05:
T2122_.53.1013a06:
T2122_.53.1013a07:
T2122_.53.1013a08: 法苑珠林卷第九十九
T2122_.53.1013a09:  *西明寺沙門釋道*世撰 
T2122_.53.1013a10: 雜要篇第九十此有十部
T2122_.53.1013a11:   述意部 四依部 四果部 四食部
T2122_.53.1013a12: 淨口部 鳴鍾部 入衆部 求法部
T2122_.53.1013a13: 衰相部 雜行部
T2122_.53.1013a14: 述意部第一
T2122_.53.1013a15: 夫神理無聲。因言辭以寫意。言*辭無迹。縁
T2122_.53.1013a16: 文字以圖音。故字爲言蹄。言爲理筌。音義
T2122_.53.1013a17: 合符。不可偏失。是以文字應用彌綸宇宙。
T2122_.53.1013a18: 雖迹繁翰墨而理契乎神。但以經論浩博具
T2122_.53.1013a19: 録難周。記傳紛綸事有廣略。所以導達群方
T2122_.53.1013a20: 開示後學。設教縁迹煥然備悉。訓俗事源
T2122_.53.1013a21: 欝爾咸在。搜檢條章討撮樞要。緝綴紙筆具
T2122_.53.1013a22: 列前篇。其餘雜務汲引濟俗。現可行者。疏
T2122_.53.1013a23: 之於後。冀令昏昧漸除法燈遐照也
T2122_.53.1013a24: 四依部第二
T2122_.53.1013a25: 夫根鈍時澆信堅難具。行淺徳劣智正易迷。
T2122_.53.1013a26: 要須機教相符文理洞備。故經曰。雖誦千章
T2122_.53.1013a27: 不行何益。今立正義須憑宗意。教有權實。行
T2122_.53.1013a28: 有昏明。故得月而指自忘。得意而言自息。豈
T2122_.53.1013a29: 意得道門猶行封滯。故經説四依區分三位。
T2122_.53.1013b01: 一是人四依。即是四依開士。謂從初賢至於
T2122_.53.1013b02: 極聖。人資無漏。法體性空。據此依承聖無邪
T2122_.53.1013b03: 倒。二是行四依。即是乞食著糞掃衣。頭陀蘭
T2122_.53.1013b04: 若樹下而坐。三是法四依。如下具述。立此三
T2122_.53.1013b05: 法成末代之龜鏡。信是衆行之宗師。大聖致
T2122_.53.1013b06: 詞終無虚設。准教行事畢正非邪。初二四依
T2122_.53.1013b07: 非今俗用。附在別章且述法依。驗知邪正
T2122_.53.1013b08: 惟以無相好佛尚惑魔形。況有識凡夫能無
T2122_.53.1013b09: 受亂。故立法依顯成楷定也
T2122_.53.1013b10: 第一依法不依人者。人惟情有。法乃軌模。性
T2122_.53.1013b11: 空正理。體離非妄。即用此法爲正法依。涅
T2122_.53.1013b12: 槃經極教盛明斯轍。今行事者隨情妄述。多
T2122_.53.1013b13: 棄法逐人。從人起則。致乖遺寄陷溺身心。
T2122_.53.1013b14: 若能反彼俗心憑准聖量。隱心行務知非性
T2122_.53.1013b15: 空。乘持此心以爲道路。一分知非明順空理。
T2122_.53.1013b16: 一分厭觀。明違有事。如此安心名修趣法
T2122_.53.1013b17: 性眞道
T2122_.53.1013b18: 第二依義不依語者。語是言説。正是張筌。義
T2122_.53.1013b19: 達理。化物之道。證解已後慮絶杜言。法
T2122_.53.1013b20: 尚應捨何況非法。故經有捨筏之喩。人懷目
T2122_.53.1013b21: 撃之談。不以言筌意表。得意息言。月喩妙
T2122_.53.1013b22: 指。無宜不曉。今謂得義。乃是誦言。眞行道
T2122_.53.1013b23: 者。常觀常破。常觀依語。常破隨義。謂言隨
T2122_.53.1013b24: 義。還是誦言。但無始妄習執見鏗然。靜退
T2122_.53.1013b25: 詳研方知此過。不爾奔飛追聲不及。又
T2122_.53.1013b26: 思惟
T2122_.53.1013b27: 第三依智不依識者。謂識現行隨塵分別。眼
T2122_.53.1013b28: 色耳聲耽迷不覺。與牛羊而等度。同邪凡而
T2122_.53.1013b29: 共行。大聖示教境是自心。下愚氷執塵爲識
T2122_.53.1013c01: 外。所以化導無由。捨之是知。滯歸凡識。倒遣
T2122_.53.1013c02: 聖心。愚迷履歴。常淪三倒。勇勵特達。念動
T2122_.53.1013c03: 即知。名爲依識。知流須返。名隨分智。如是
T2122_.53.1013c04: 加功漸増明大。後見塵境知非外來。境非心
T2122_.53.1013c05: 外是自心相。安有愚迷生増生愛。思擇不
T2122_.53.1013c06: 已解異牛羊。有人問。卿立如此論明智
T2122_.53.1013c07: 愚如何達觀猶稱凡識。答聖智無涯積空顯
T2122_.53.1013c08: 徳。豈惟一述即謂清升。此但得語。隨言還
T2122_.53.1013c09: 執。深知此執。無始習熏。三祇無間。方能傾
T2122_.53.1013c10: 盡。雜血之乳。不可漏言。起伏之相。於是乎
T2122_.53.1013c11: 在。如經説。初地行施餘隨分修。高軌立儀
T2122_.53.1013c12: 令人修學。何言一解剩能窮智。必智可窮。未
T2122_.53.1013c13: 曰高勝。今人口誦其空心未忘有。騰空不起
T2122_.53.1013c14: 入火逾難。倶是心相封迷故爾。後得通達隨
T2122_.53.1013c15: 心轉用。豈不鳥之游空。自常如布之火澣。
T2122_.53.1013c16: 不足怪也
T2122_.53.1013c17: 第四依了義經不依不了義經者。此之兩經
T2122_.53.1013c18: 竝聖言量。凡入道者。率先曉之。則無事不
T2122_.53.1013c19: 通。有疑皆決。但群生性識深淺利鈍不同。致
T2122_.53.1013c20: 令大聖隨情別説。然據至道但是自心。故經
T2122_.53.1013c21: 云。三界上下法義唯心。此就世界依報以明
T2122_.53.1013c22: 心也。又云。如如與眞際。涅槃及法界。種種
T2122_.53.1013c23: 意生身。佛説唯心量。此據出世法體以明
T2122_.53.1013c24: 心也。終窮至實畢到斯源。隨流赴感還宗
T2122_.53.1013c25: 了義。故加以法約定權機也
T2122_.53.1013c26: 如大集經云。復次舍利弗。菩薩摩訶薩有四
T2122_.53.1013c27: 依法亦不可盡。何等爲四。依義不依語。依智
T2122_.53.1013c28: 不依識。依了義經不依不了義經。依法不依
T2122_.53.1013c29: 人。云何依義不依語。語者若入世法而有可
T2122_.53.1014a01: 説。義者解出世法無文字相。語者若説布施
T2122_.53.1014a02: 戒忍進禪智慧調伏擁護。義者知施戒忍進
T2122_.53.1014a03: 禪智慧入於平等。語者稱説生死。義者知生
T2122_.53.1014a04: 無性。語者説涅槃味。義者知涅槃無性。語
T2122_.53.1014a05: 者若説乘隨所安止。義者善知諸乘入一相
T2122_.53.1014a06: 智門。語者若説諸捨。義者三種清淨。語者説
T2122_.53.1014a07: 身口意受持淨戒功徳威儀。義者了身口意
T2122_.53.1014a08: 皆無所作而能護持一切淨戒。語者若説忍
T2122_.53.1014a09: 辱斷除恚怒貢高憍慢。義者了達諸法得無
T2122_.53.1014a10: 生忍。語者若説勤行一切善根。義者安住精
T2122_.53.1014a11: 進無有始終。語者若説諸禪解脱三昧三摩跋
T2122_.53.1014a12: 提。義者知滅盡定。語者悉能聞持一切文字
T2122_.53.1014a13: 智慧根本。義者知是慧義不可宣説。語者説
T2122_.53.1014a14: 三十七助道之法。義者正知修行諸助道法
T2122_.53.1014a15: 能證於果。語者説苦集道諦。義者於滅諦。
T2122_.53.1014a16: 語者説無明根本乃至生縁老死。義者知無
T2122_.53.1014a17: 明滅乃至老死滅。語者説助定慧法。義者明
T2122_.53.1014a18: 解脱智。語者説貪恚癡。義者解不善根即
T2122_.53.1014a19: 是解脱。語者説障礙法。義者得無礙解脱。語
T2122_.53.1014a20: 者稱説三寶無量功徳。義者三寶功徳離欲
T2122_.53.1014a21: 法性同無爲相。語者説從發心至坐道場修
T2122_.53.1014a22: 集莊嚴菩提功徳。義者以一念慧覺一切法。
T2122_.53.1014a23: 舍利弗。擧要言之。能説八萬四千法聚是名
T2122_.53.1014a24: 爲語。知諸文字不可宣説。是名爲義
T2122_.53.1014a25: 云何依智不依於識。識者四識住處。何等爲
T2122_.53.1014a26: 四。色識住處。受想行識住處。智者解了四
T2122_.53.1014a27: 識性無所住。識者若識地大水火風大。智者
T2122_.53.1014a28: 識住四大法性無別。識者眼識色住。耳鼻舌
T2122_.53.1014a29: 身意識法住。智者内性寂滅外無所行。了知
T2122_.53.1014b01: 識法無有憶想。識者專取所縁思惟分別。智
T2122_.53.1014b02: 者心無所縁不取相貌。於諸法中無所悕求。
T2122_.53.1014b03: 識者行有爲法。智者知無所行無爲法性無
T2122_.53.1014b04: 有識知。識者生住滅相。智者無生住滅相。舍
T2122_.53.1014b05: 利弗。是名依智不依於識
T2122_.53.1014b06: 云何依了義經不依不了義經。不了義經者。
T2122_.53.1014b07: 分別修道。了義經者。不分別果。不了義經
T2122_.53.1014b08: 者。所作何業信有果報。了義經者。盡諸煩
T2122_.53.1014b09: 惱。不了義經者。呵諸煩惱。了義經者。讃白
T2122_.53.1014b10: 淨法。不了義經者。説生死苦惱。了義經者。
T2122_.53.1014b11: 説生死涅槃一相無二。不了義經者。讃説
T2122_.53.1014b12: 種種莊嚴文字。了義經者。説甚深經難持難
T2122_.53.1014b13: 了。不了義經者。多爲衆生説罪福相令聞法
T2122_.53.1014b14: 者心生欣慼。了義經者。凡所演説必令聽者
T2122_.53.1014b15: 心得調伏。不了義經者。若説我人衆生等。無
T2122_.53.1014b16: 有施受者。而爲他説有施受。了義經者。説
T2122_.53.1014b17: 空無相無願無作。無有我人衆生作者受者。
T2122_.53.1014b18: 常説無量諸解脱門。是名依了義經不依不
T2122_.53.1014b19: 了義經。云何依法不依於人。人者攝取人見
T2122_.53.1014b20: 作者受者。法者解無人見作者受者。人者
T2122_.53.1014b21: 凡夫善人信行人八人四果人辟支佛人菩薩
T2122_.53.1014b22: 人。一人出世多所利益。多人受樂。憐愍世
T2122_.53.1014b23: 間生大悲心。於人天中多所饒潤。所謂諸佛
T2122_.53.1014b24: 等。依世諦故。爲化衆生。故作是説。若有攝
T2122_.53.1014b25: 取如是見者。是謂依人。如來爲化攝人見者。
T2122_.53.1014b26: 故説依法不依於人。一切平等無別異性。猶
T2122_.53.1014b27: 如虚空。若有依止是法性者。終不復離一
T2122_.53.1014b28: 相之法。同一法性。是故言依一切法不依於
T2122_.53.1014b29: 人。舍利弗。是名菩薩摩訶薩四依無盡
T2122_.53.1014c01: 四果部第三
T2122_.53.1014c02: 如修行道地經云。其修行者已得初果道迹。
T2122_.53.1014c03: 知諸五欲皆歸無常。不能盡除。所以者何。由
T2122_.53.1014c04: 見色聲香味細滑之念。故起愛欲未能斷除。
T2122_.53.1014c05: 譬如梵志。淨潔自喜。詣下舍後。卒汚於指。行
T2122_.53.1014c06: 語金師。指汚不淨。以火燒之。金師諫曰。勿
T2122_.53.1014c07: 發是心。有餘方便除此不淨。以灰土拭之。用
T2122_.53.1014c08: 水洗之。設吾火燒卿不能忍。火熱毒痛自觸
T2122_.53.1014c09: 其身。更甚于前。梵志子聞即懷瞋恚。便罵
T2122_.53.1014c10: 金師。莫以己心量度他人。自不能忍謂人不
T2122_.53.1014c11: 堪。吾無所用手有垢汚。不敢行路畏人觸
T2122_.53.1014c12: 我。吾儻近之失吾道徳。世所道術天文地理。
T2122_.53.1014c13: 一切典籍無不知之。曷因不淨著五手指。勿
T2122_.53.1014c14: 得停久。當隨我言除其指穢也。金師聞之。燒
T2122_.53.1014c15: 鉗正赤以榻彼指。梵志得熱痛不能忍。掣
T2122_.53.1014c16: 指著口。金師大笑。謂年少言。卿自稱譽。聰
T2122_.53.1014c17: 明博學。採古知今。無不該通。清淨無瑕。於
T2122_.53.1014c18: 今無耐。持不淨指含著口中。當知輕躁未
T2122_.53.1014c19: 足爲師。梵志報曰。不遭痛時見指不淨。適
T2122_.53.1014c20: 遇火毒即忘指穢。求道如是。長夜修習離於
T2122_.53.1014c21: 愛欲。適見好色婬意還動。所以者何。諸根
T2122_.53.1014c22: 未制。諸漏未盡。邪根未除。正定未發。宿愛
T2122_.53.1014c23: 不除。染欲還起。於是頌曰
T2122_.53.1014c24:     以見色欲求所習 雖便解義至道迹
T2122_.53.1014c25:     頭戴想華續聞香 如江詣海志欲然
T2122_.53.1014c26: 第二道迹斯陀含人。自念我身。不宜習此婬
T2122_.53.1014c27: 欲如餘凡夫。説情欲穢樂於無欲。晝夜觀察
T2122_.53.1014c28: 修習汚露。婬怒癡尠得往來道。一反還世
T2122_.53.1014c29: 斷勤苦原。以得往還。於諸愛欲無起清淨。婬
T2122_.53.1015a01: 怒癡薄。心常未斷。固有惱患。譬如男子有
T2122_.53.1015a02: 婦端正面目無瑕。以諸瓔珞莊嚴其身。夫甚
T2122_.53.1015a03: 愛敬。雖有是色。然是婬鬼。非是眞人。
T2122_.53.1015a04: 人肉血以爲飮食。有人語夫。卿婦羅刹肉血
T2122_.53.1015a05: 爲食。夫不信人數數語之。夫心遂疑意欲試
T2122_.53.1015a06: 之。夜臥揚出鼾聲如眠。婦謂定眠。竊起出
T2122_.53.1015a07: 城。詣於塚間。夫尋逐後。見婦脱衣及諸寶
T2122_.53.1015a08: 飾却著一面。面色變惡。口出長牙。頭上焔
T2122_.53.1015a09: 然。眼赤如火。甚爲可畏。前近死人。手掴其
T2122_.53.1015a10: 肉。口齧食之。夫見如是。爾乃知之非人是
T2122_.53.1015a11: 鬼。便急還家臥於床上。婦即尋還來趣夫
T2122_.53.1015a12: 床。復臥如故。其夫見婦莊嚴瓔珞面色端正。
T2122_.53.1015a13: 乃還親近。假使念之在於塚間噉死人肉。心
T2122_.53.1015a14: 雖穢厭又懷恐悑。迴心觀婦還起欲心。得
T2122_.53.1015a15: 往還道斯陀含人若見外形端正姝好。婬意
T2122_.53.1015a16: 還動。若説汚露瑕穢不淨婬意即滅。於是頌
T2122_.53.1015a17:
T2122_.53.1015a18:     變化人身如脱鎧 作婬鬼形詣塚間
T2122_.53.1015a19:     便噉死屍如食飮 夫爾乃知是羅刹
T2122_.53.1015a20: 第三道迹阿那含人。得不還者。見前得往還
T2122_.53.1015a21: 者。心自念言。吾於欲界三結已薄。其餘
T2122_.53.1015a22: 耳。還觀聖諦見欲愛之瑕。多苦少安。不宜
T2122_.53.1015a23: 習欲如凡衆庶。志在情欲如倉蠅著屍。吾
T2122_.53.1015a24: 何不除。令婬怒癡得滅無餘。得盡漏禪然後
T2122_.53.1015a25: 安隱。譬如有人在於盛暑。不能堪熱求扇自
T2122_.53.1015a26: 扇。慕水洗浴。往來如是。見婬怒癡。以爲甚
T2122_.53.1015a27: 熱。念求不還。於是修行作惡露觀。永脱色
T2122_.53.1015a28: 慾及諸怒癡。諦見五陰所從起滅。滅盡爲
T2122_.53.1015a29: 定。知見如是。便斷五結而無陰蓋。得不還
T2122_.53.1015b01: 道。阿那含果不退還世。以脱愛欲無有諸
T2122_.53.1015b02: 癡。婬鬼之患即獲清涼。無有衆熱。若覩色
T2122_.53.1015b03: 欲常見不淨則知瑕穢。譬如遠方有賈客來
T2122_.53.1015b04: 各當疲極。値二十九日夜冥無月。至於半夜
T2122_.53.1015b05: 來到城門。門閉不開。繞至南牆有汪水天雨
T2122_.53.1015b06: 之池。死屍鷄狗雜類之蟲。或活或死。或沈
T2122_.53.1015b07: 或浮。百千萬億。跳踉戲樂。并及城中掃除
T2122_.53.1015b08: 糞穢。髮毛便利悉棄水中。衆人遠客。初未
T2122_.53.1015b09: 曾至不識是非。疲極飢渇恣意飮之。并患熱
T2122_.53.1015b10: 乏脱衣沐浴。身覺止疲安隱喜臥。至於天明
T2122_.53.1015b11: 疲解寤已。更詣池所欲取水用。見水不淨非
T2122_.53.1015b12: 常汚惡。或有捨走。或有閉目。或有塞鼻。或
T2122_.53.1015b13: 有嘔吐。於是頌曰
T2122_.53.1015b14:     譬如城傍水 種種居不淨
T2122_.53.1015b15:     遠來値門閉 衆共止此池
T2122_.53.1015b16:     初來不覺知 飢渇而取飮
T2122_.53.1015b17:     并洗除熱乏 疲極得臥寐
T2122_.53.1015b18:     天曉至水邊 審覩知不淨
T2122_.53.1015b19:     衆人共厭惡 各各懷嘔吐
T2122_.53.1015b20:     以得第三道 見欲樂不安
T2122_.53.1015b21:     入禪定無患 觀欲如瑕水
T2122_.53.1015b22: 爾時那含。修行道時。樂於禪定。省于愛欲。
T2122_.53.1015b23: 如彼*賈客惡不淨水。亦如嬰兒癡弄不淨。年
T2122_.53.1015b24: 漸長大捨前所戲更樂餘事。至於老邁悉捨
T2122_.53.1015b25: 前法。以法自娯。已得不還之道亦復如是。
T2122_.53.1015b26: 見諸生死五道所樂。猶如小兒戲。轉更精進。
T2122_.53.1015b27: 欲脱始終。不樂求生。於是頌曰
T2122_.53.1015b28:     譬如有小兒 在地弄不淨
T2122_.53.1015b29:     年遂向長大 捨戲轉樂餘
T2122_.53.1015c01:     修行亦如是 求護度三界
T2122_.53.1015c02:     爾時遂精進 具足成四道
T2122_.53.1015c03: 第四無學羅漢。修行道時。以在學地不樂始
T2122_.53.1015c04: 終都無所樂。弗貪三界。斷一切結。三毒永
T2122_.53.1015c05: 亡。志念根力及諸覺意。見滅爲寂譬如王放
T2122_.53.1015c06: 醉象牙利凶惡遇者皆死。亦如毒龍常吐毒
T2122_.53.1015c07: 氣値者悉亡。亦如蚖蝮常懷瞋毒觸者並害。
T2122_.53.1015c08: 三毒煩惱亦復如是。興觸皆害墜墮三界。唯
T2122_.53.1015c09: 有十力覺意解脱。無能除斷。修行自念。當
T2122_.53.1015c10: 如今時。已成羅漢。得無所著。諸漏永盡。修
T2122_.53.1015c11: 潔梵行。所作已辦。棄捨重擔。逮得己利。生
T2122_.53.1015c12: 死已斷。獲平等慧。成無學法。以度彼此。於
T2122_.53.1015c13: 是頌曰
T2122_.53.1015c14:     其王放醉象 凶害牙甚利
T2122_.53.1015c15:     諸龍蛇懷毒 遇者皆當死
T2122_.53.1015c16:     皆化令調伏 還得善攝心
T2122_.53.1015c17:     衆患盡無餘 三界無所畏
T2122_.53.1015c18:     修行住學地 不動成聖道
T2122_.53.1015c19:     已逮得己利 度苦常獲安
T2122_.53.1015c20:     已絶於五品 具足成六通
T2122_.53.1015c21:     蠲除諸塵勞 如水*澣衣垢
T2122_.53.1015c22:     是謂爲正士 隨順佛聖教
T2122_.53.1015c23:     最上無塵垢 故説無學地
T2122_.53.1015c24: 四食部第四
T2122_.53.1015c25: 如増一阿含經云。爾時世尊告諸比丘。衆生
T2122_.53.1015c26: 之類有四種食長養衆生。何等爲四。所謂段
T2122_.53.1015c27: 食。或大或小。更樂食念食識食。是謂四食。
T2122_.53.1015c28: 彼云何段食。謂今人中所食入口之物可食
T2122_.53.1015c29: 噉者。是謂段食。云何更樂食。謂衣裳繖蓋
T2122_.53.1016a01: 雜香華熏火。及香油與婦人集聚。諸餘身體
T2122_.53.1016a02: 所更樂者。是謂更樂食。云何念食。謂意中
T2122_.53.1016a03: 所念所想所思惟者。或以口説。或以體觸。及
T2122_.53.1016a04: 諸所持之法。是謂念食。云何識食。謂意之
T2122_.53.1016a05: 所知。梵天爲首。乃至有想無想天。以識爲
T2122_.53.1016a06: 食。是謂識食。以此四食流轉生死
T2122_.53.1016a07: 又増一經云。世尊告阿那律曰。一切諸法
T2122_.53.1016a08: 由食而存。眼以眠爲食。耳以聲爲食。鼻以
T2122_.53.1016a09: 香爲食。舌以味爲食。身以細滑爲食。意以
T2122_.53.1016a10: 法爲食。涅槃以無放逸爲食
T2122_.53.1016a11: 爾時佛告諸比丘。如此妙法夫觀食有九事。
T2122_.53.1016a12: 人間有四食。一段食。二更樂食。三念食。四
T2122_.53.1016a13: 識食。復有五種。是出世間食。一禪食。二
T2122_.53.1016a14: 願食。三念食。四八解脱食。五喜食。是出世
T2122_.53.1016a15: 間之表。當共專念捨除四種之食。求辦出
T2122_.53.1016a16: 世之食
T2122_.53.1016a17: 又正法念經云。若有衆生。信心悲心以種種
T2122_.53.1016a18: 食施人。命終生質多羅天受種種樂。命終得
T2122_.53.1016a19: 受人身。大富饒財。常行正法
T2122_.53.1016a20: 又正法念經云。若有衆生見諸病人。施其湯
T2122_.53.1016a21: 藥令離病苦。命終生欲境天受五欲樂。從天
T2122_.53.1016a22: 命終若得人身。大富多財。若見病人臨終渇
T2122_.53.1016a23: 病。以石蜜漿。若氷水施。此人命終生清涼天
T2122_.53.1016a24: 受天快樂。從天命終得受人身常離飢渇
T2122_.53.1016a25: 又五分律云。若月直&MT01142;食人。欲知生熟鹹
T2122_.53.1016a26: 酢。得貯掌中舌舐甞之齊法經不許口嘗者爲
無好心貪心嘗故
T2122_.53.1016a27: 淨口部第五
T2122_.53.1016a28: 如十誦律云。云何漱口。佛言。以水著口中。
T2122_.53.1016a29: 三迴轉之。是名淨口法
T2122_.53.1016b01: 又僧祇律云。爾時世尊大會説法。有比丘口
T2122_.53.1016b02: 臭。在下風而住。佛知而故問。是比丘何故
T2122_.53.1016b03: 獨坐。答言。世尊。制戒不聽嚼木。所以口
T2122_.53.1016b04: 臭。恐熏汚人。故在下風。佛言。聽用嚼木。極
T2122_.53.1016b05: 十六指。極短四指以上。嚼時當在屏處先
T2122_.53.1016b06: 淨洗手。嚼己水洗棄之。嚼時不得咽之。若
T2122_.53.1016b07: 醫言爲差病。須咽者聽。若無齒者。當用灰
T2122_.53.1016b08: 虜土塼礓石草木洗口。已食若食上欲行
T2122_.53.1016b09: 當淨水。先洗手器然後行水。若手汚者。
T2122_.53.1016b10: 當以葉承取。若口飮時。不得沒脣使器著
T2122_.53.1016b11: 額。當拄脣而飮。飮時不得盡飮。當留少許
T2122_.53.1016b12: 洮蕩已從口處棄之。行水人當好護淨器。若
T2122_.53.1016b13: 見沒脣著額者。當放置一處以幟。令
T2122_.53.1016b14: 人知不淨。若行非時漿飮。亦如前法
T2122_.53.1016b15: 又僧祇律云。比丘晨起應淨洗手。不得麁
T2122_.53.1016b16: 洗五指。復不得齊至腋。當齊手腕以前令淨。
T2122_.53.1016b17: 不得粗魯洗不得揩令血出。當以巨摩草
T2122_.53.1016b18: 若灰土澡豆
皂莢
洗手。揩令作聲。淨洗手已更相
T2122_.53.1016b19: 揩者。便名不淨。應更洗手。比丘食前當
T2122_.53.1016b20: 手。若摩頭捉衣。等更須洗比丘尚爾
白衣亦然
讀經受食
T2122_.53.1016b21: 准用行之手淨尚爾。何況手殺生命
T2122_.53.1016b22: 血噉肉以汚身口。縱欲傳法心亦不淨
T2122_.53.1016b23: 又四分律云。時諸比丘患屋内臭。佛言。應灑
T2122_.53.1016b24: 掃。若故臭以香泥泥。若復臭應屋四角懸
T2122_.53.1016b25:
T2122_.53.1016b26: 又十誦律云。時有比丘不嚼楊枝口中氣臭。
T2122_.53.1016b27: 白佛。佛言。聽嚼楊枝。有五利益。一口不苦。
T2122_.53.1016b28: 二口不臭。三除風。四除熱病。五除痰癊。復
T2122_.53.1016b29: 有五事利益。一除風。二除熱。三口味。四能
T2122_.53.1016c01: 食。五眼明
T2122_.53.1016c02: 又四分律云。不嚼楊枝有五過失。一口氣臭。
T2122_.53.1016c03: 二不善別味。三熱癊病不消。四不引食。五
T2122_.53.1016c04: 眼不明
T2122_.53.1016c05: 又五分律云。嚼已應洗棄之。以恐蟲食故死。
T2122_.53.1016c06: 又三千威儀云。用楊枝有五事。一斷當如度。
T2122_.53.1016c07: 二破當如法。三嚼頭不得過三分。四梳齒當
T2122_.53.1016c08: 中三齒。五當汁澡自用
T2122_.53.1016c09: 刮舌有五事。一不得過三反。二舌上血出當
T2122_.53.1016c10: 止。三不得大振手汚僧伽梨若足。四棄楊枝
T2122_.53.1016c11: 莫當人道。五當著屏處
T2122_.53.1016c12: 鳴鍾部第六
T2122_.53.1016c13: 如付法藏經云。時有國王名罽膩吒。貪虐
T2122_.53.1016c14: 無道數出征伐。勞役人民不知厭足。欲王四
T2122_.53.1016c15: 海戍備邊境。親戚分離。若斯之苦。何時寧
T2122_.53.1016c16: 息。宜可同心共摒除之。然後我等乃當快
T2122_.53.1016c17: 樂。因王病虐以被鎭之。人坐其上須臾氣
T2122_.53.1016c18: 絶。由聽馬鳴比丘説法縁故。生大海中作千
T2122_.53.1016c19: 頭魚劍輪迴注斬截其首。續復尋生次第更
T2122_.53.1016c20: 斬。如是展轉乃至無量。須臾之間頭滿大海。
T2122_.53.1016c21: 時有羅漢爲僧維那。王即白言。今此劍輪聞
T2122_.53.1016c22: 稚音。即便停止。於其中間苦痛小息。唯
T2122_.53.1016c23: 願大徳垂哀矜愍。若鳴揵*稚延令長久。羅
T2122_.53.1016c24: 漢愍念爲長打之。過七日已受苦便畢。而此
T2122_.53.1016c25: 寺上。因彼王故。次第相傳。長打揵*稚。至
T2122_.53.1016c26: 於今日。猶故如本
T2122_.53.1016c27: 述曰。既知經意。鳴鍾濟苦。兼以集衆。即須
T2122_.53.1016c28: 維那。將欲打鍾。斂容合掌。發願利生之意。
T2122_.53.1016c29: 因鍾念善。便受苦畢
T2122_.53.1017a01: 又増一阿含經云。若打鍾時。願一切惡道諸
T2122_.53.1017a02: 苦並皆停止。若聞鍾聲兼説偈讃。得除五
T2122_.53.1017a03: 百億劫生死重罪
T2122_.53.1017a04:     降伏魔力怨 除結盡無餘
T2122_.53.1017a05:     露地撃揵*稚 比丘聞當集
T2122_.53.1017a06:     諸欲聞法人 度流生死海
T2122_.53.1017a07:     聞此妙響音 盡當來集此
T2122_.53.1017a08: 依別經偈云
T2122_.53.1017a09:     聞鍾臥不起 護塔善神瞋
T2122_.53.1017a10:     現在縁果薄 來報受蛇身
T2122_.53.1017a11:     所在聞鍾聲 臥者必須起
T2122_.53.1017a12:     合掌發善心 賢聖皆歡喜
T2122_.53.1017a13:     洪鍾震響覺群生 聲遍十方無量土
T2122_.53.1017a14:     含識群生普聞知 拔除衆生長夜苦
T2122_.53.1017a15:     六識常昏終夜苦 無明被覆久迷情
T2122_.53.1017a16:     晝夜聞鍾開覺寤 怡神淨刹得神通
T2122_.53.1017a17: 依宣律師住持感應記云。祇桓戒律院内有
T2122_.53.1017a18: 銅鍾重三十萬斤。四天王共造欲集大千聖
T2122_.53.1017a19: 衆。目連以通力撃之。聲震遠聞。臺高七丈。
T2122_.53.1017a20: 鍾形如呉地者。四面多有日月星辰山川河
T2122_.53.1017a21: 海之像。兼斗斛稱尺之形。目連所撃隨事所
T2122_.53.1017a22: 表聲出告知。凡僧打者。但聲出而已。其戒
T2122_.53.1017a23: 場院内復有大鍾。臺高四百尺。上有金鍾重
T2122_.53.1017a24: 十萬斤。形如杯器。上有千輪王像。亦有千
T2122_.53.1017a25: 子。各各具足。復有九龍八功徳水種種諸相
T2122_.53.1017a26: 莊嚴。此之大鍾劫初之時輪王所造。聖人受
T2122_.53.1017a27: 戒。已得通者撃之。聲震三千。一切聖人聞
T2122_.53.1017a28: 皆證果。惡趣聞者識宿命。祇桓別有論師
T2122_.53.1017a29: 院。有一銅鍾形如腰鼓。是乾闥婆王之所造
T2122_.53.1017b01: 也。上有梵王帝釋魔王四王八部男子等像。
T2122_.53.1017b02: 若有異學外道欲來撃論。則使神通羅漢撃
T2122_.53.1017b03: 之。聲震三千。諸外道等將欲撃揚聞此鍾聲。
T2122_.53.1017b04: 諸根訥鈍無敢發言。若有好心請決疑者。聞
T2122_.53.1017b05: 此鍾聲開發菩提得不退轉
T2122_.53.1017b06: 復有別院名修多羅院。有一石鍾形如呉樣。
T2122_.53.1017b07: 如青碧玉可受十斛。鼻上有三十三天像。四
T2122_.53.1017b08: 面以金銀隱起。東西兩面有大寶珠。陷在腹
T2122_.53.1017b09: 中。大如五升。八角分曜。状若華形。周匝作
T2122_.53.1017b10: 十方諸佛初成道像。至初日出時。鍾上有諸
T2122_.53.1017b11: 化佛説十二部經。舍衞城童男童女。悉來聽
T2122_.53.1017b12: 之聞法證聖。犯欲之者則不聞法。摩尼大將
T2122_.53.1017b13: 以金剛杵撃之。百億世界中聲。聞於光明中
T2122_.53.1017b14: 悉聞百千釋迦佛説修多羅經。此鍾是拘樓
T2122_.53.1017b15: 秦佛所造。彼佛滅度後。娑竭龍王收去。至
T2122_.53.1017b16: 釋迦佛興。龍復將來。至佛滅度已鍾先唱言。
T2122_.53.1017b17: 却後三月當般涅槃。鍾鼻諸天聞皆洟泣。龍
T2122_.53.1017b18: 後將去
T2122_.53.1017b19: 又阿難房前有一銅磬。可受五升。磐子四
T2122_.53.1017b20: 邊悉黄金鏤。作過去佛教弟子文。鼻上以紫
T2122_.53.1017b21: 磨金爲九龍形。背上立天人像。執椎撃之。聲
T2122_.53.1017b22: 振三千。音中亦説諸佛教誡弟子法。此磬
T2122_.53.1017b23: 梵天王造。及佛滅後。娑竭龍王亦收入海宮
T2122_.53.1017b24:
T2122_.53.1017b25: 入衆部第七
T2122_.53.1017b26: 如四分律云。凡欲入衆當具五法。一應以慈
T2122_.53.1017b27: 心。二應自卑下如拭塵巾。三應知坐起法。若
T2122_.53.1017b28: 見上座不應安坐。若見下座不應起立。四
T2122_.53.1017b29: 至彼僧中不爲雜説談世俗事。若自説若請
T2122_.53.1017c01: 他説。五若見僧中不可意事心不安忍。應
T2122_.53.1017c02: 作默然住之。故智度論云。佛聖弟子住和合
T2122_.53.1017c03: 故有二種法。一賢聖語。二賢聖默今見齋會之
處。後生前
T2122_.53.1017c04: 到。已得上好之處若見上座老師。來都不起迎送遜讓
坐處。滅法之深。寔猶年少。復見向他貴勝之家。或經
T2122_.53.1017c05: 新喪重孝。或爲考妣遠忌設齋。僧衆放蕩
情歡閙亂衆。豈免俗譏高僧之
三千威儀經
T2122_.53.1017c06: 云。凡欲上床當具七法。一庠踞床。二不得匍
T2122_.53.1017c07: 匐上。三不使床有聲。四不得大拂床有聲。五
T2122_.53.1017c08: 不得大吒歎息思惟世事。六不得狗群臥。七
T2122_.53.1017c09: 以時節早起。地持論云。若見衆生當慰問歡
T2122_.53.1017c10: 顏先語平視和色正念在前。若菩薩知他衆
T2122_.53.1017c11: 生有實功徳。以嫌恨心不向人説。亦不讃歎。
T2122_.53.1017c12: 有讃歎者。不唱善哉。是名爲犯衆。多犯是
T2122_.53.1017c13: 犯。染汚起故。梁攝論云。菩薩若見衆生當
T2122_.53.1017c14: 歡笑先言然後共語故
T2122_.53.1017c15: 五分律云。不忍辱人有五過失。一兇惡不忍。
T2122_.53.1017c16: 二後悔恨。三多人不愛。四惡聲流布。五死
T2122_.53.1017c17: 墮惡道
T2122_.53.1017c18: 求法部第八
T2122_.53.1017c19: 如増一阿含經云。若不成就六法。則不能遠
T2122_.53.1017c20: 塵離垢得法眼淨。何等爲六。一不樂聞。二
T2122_.53.1017c21: 雖聞法不攝耳聽。三不爲知解。四未得法不
T2122_.53.1017c22: 方便勤求。五所得法不善守護。六不成就順
T2122_.53.1017c23: 忍。反此六種則能遠塵垢得法眼淨
T2122_.53.1017c24: 又薩婆多論云。無有白衣得佛道者。要有三
T2122_.53.1017c25: 十二相。出家著法衣威儀具足。雜心論云。
T2122_.53.1017c26: 知足現在處起。少欲於未來世處起。現在不
T2122_.53.1017c27: 取一錢難。未來不取轉輪王易。又涅槃經
T2122_.53.1017c28: 云。於未得之財不生貪名少欲。於己得之財
T2122_.53.1017c29: 不生貪名知足。知足是現在。少欲是未來
T2122_.53.1018a01: 衰相部第九
T2122_.53.1018a02: 如分別縁起初勝法門經云。世尊告曰。老有
T2122_.53.1018a03: 五種衰損。一者鬚髮衰損。以彼鬚髮色變壞
T2122_.53.1018a04: 故。二者身相衰損。形色膚力皆衰損故。三
T2122_.53.1018a05: 者作業衰損。發言氣上喘息逾急身顫掉故。
T2122_.53.1018a06: 住便僂曲。以其腰脊皆無力故。坐即低屈。身
T2122_.53.1018a07: 羸弱故。行必按杖。身虚劣故。凡所思惟智
T2122_.53.1018a08: 識愚鈍念惛亂故。四者受用衰損。於現資具
T2122_.53.1018a09: 受劣故。於戲樂具一切不能現受用故。於
T2122_.53.1018a10: 諸色根所行境界。不能速疾明利而行。或不
T2122_.53.1018a11: 行故。五者命根衰損。壽量將盡隣近死故。
T2122_.53.1018a12: 遇少死縁不堪忍故。阿含經云。頭白有四因
T2122_.53.1018a13: 縁。一者火多。二者憂多。三者病多。四者種
T2122_.53.1018a14: 早。白人病痩有四因縁。一少食。二有憂。三
T2122_.53.1018a15: 多愁。四有病。未調有四事先不語人。一頭
T2122_.53.1018a16: 白。二老。三病。四死。是四事亦可避。亦不可
T2122_.53.1018a17: 却。一切味不過八種。一苦。二澁。三辛。四鹹。
T2122_.53.1018a18: 五淡。六甜。七酢。八不了了味
T2122_.53.1018a19: 雜行部第十
T2122_.53.1018a20: 四分律云。跋難陀比丘在道行。張大圓蓋。
T2122_.53.1018a21: 諸居士遙見。謂是王若大臣。恐*悑避道。諦
T2122_.53.1018a22: 視乃知。比丘白佛。佛言。比丘不應持蓋在道
T2122_.53.1018a23: 行。亦不應懸。爲天雨雨時。聽在寺内。樹
T2122_.53.1018a24: 皮若葉若竹作蓋。亦不許捉王大扇。若行
T2122_.53.1018a25: 患熱。聽以樹葉雜物作扇。時諸比丘患蟲
T2122_.53.1018a26: 草塵露墮身上。佛言聽作拂。若以草樹皮葉。
T2122_.53.1018a27: 或以縷線。裁碎繒帛作。時有比丘得尾拂。佛
T2122_.53.1018a28: 言。聽畜。時有年少比丘不解時事數相渉。聽
T2122_.53.1018a29: 用算子記數
T2122_.53.1018b01: 又四分律云。時諸比丘自作伎。若吹唄供
T2122_.53.1018b02: 養。佛言。不應爾。彼畏愼不敢令白衣作伎
T2122_.53.1018b03: 供養。佛言聽
T2122_.53.1018b04: 又佛言。彼不知供養塔飮食。誰當應食佛言。
T2122_.53.1018b05: 比丘。若沙彌。若優婆塞若經營作者應食
T2122_.53.1018b06: 又薩婆多論云。凡出家人市買之法。不得下
T2122_.53.1018b07: 價索他物。得突吉羅。衆僧衣未三唱得益
T2122_.53.1018b08: 價。三唱已不應益。衆僧亦不應與衣。已屬
T2122_.53.1018b09: 他故。比丘三唱得衣。不應悔。設悔莫還。衆
T2122_.53.1018b10: 僧亦莫還
T2122_.53.1018b11: 又新婆沙論問。異生聖者。誰有*悑耶。有
T2122_.53.1018b12: 作是説。異生有*悑異生舊
名凡夫
聖者無*悑。所以者
T2122_.53.1018b13: 何。聖者已離五*悑畏故。五悑畏者。一不活
T2122_.53.1018b14: 畏。二惡名畏。三怯衆畏。四命終畏。五惡趣
T2122_.53.1018b15:
T2122_.53.1018b16: 又雜寶藏經云。佛言。此如意珠是摩竭大魚
T2122_.53.1018b17: 腦中出。魚身長二十八萬里。此珠名曰金剛
T2122_.53.1018b18: 堅也。有第一力。耐使一切被毒之人見悉消
T2122_.53.1018b19: 滅。又見光觸身亦復消毒。第二力者。熱病
T2122_.53.1018b20: 之人見則除愈。光觸其身亦復得差。第三力
T2122_.53.1018b21: 者。人有無量百千怨家。捉此珠者悉得親善。
T2122_.53.1018b22: 諸天一爪甲價直一閻浮提人物
T2122_.53.1018b23: 又四分律云。時諸比丘患蛇入屋。未離欲比
T2122_.53.1018b24: 丘恐*悑。佛言。聽驚。若以筒盛棄之。若以繩
T2122_.53.1018b25: 繋置地解放。有鼠入屋。作檻盛出棄之。患
T2122_.53.1018b26: 蠍蜈蚣蚰蜒入屋。若以弊物。若泥團掃箒。
T2122_.53.1018b27: 盛裹棄之。在外解放。若房舍夜患蝙蝠。晝患
T2122_.53.1018b28: 燕鳥入。佛言。聽織作籠疏障。若作向櫺子
T2122_.53.1018b29: 遮。時有老病比丘。拾虱棄地。佛言。不應爾。
T2122_.53.1018c01: 聽以器盛。若綿拾著中。若虱走出應作筒
T2122_.53.1018c02: 盛。若虱出筒應作蓋塞隨其寒暑加以
膩食將養之也
T2122_.53.1018c03: 又四分律云。時六群比丘誦外道安置舍宅
T2122_.53.1018c04: 吉凶符書呪枝節呪刹利呪。知人生死吉凶
T2122_.53.1018c05: 呪。解諸音聲呪。佛言。不應爾。彼教他彼以
T2122_.53.1018c06: 活命。佛言。皆不應爾
T2122_.53.1018c07: 爾時世尊在毘舍離國。時諸離奢乘象馬車
T2122_.53.1018c08: 乘輦輿。捉持刀劍。來欲見世尊。彼留刀杖
T2122_.53.1018c09: 在寺外。入内問訊世尊。時白衣持刀劍來
T2122_.53.1018c10: 寄諸比丘藏。畏愼不敢受。佛言。爲檀越牢堅
T2122_.53.1018c11: 固藏擧者聽
T2122_.53.1018c12: 又五百問事云。不得口吹經上塵。像塵准之。
T2122_.53.1018c13: 雖非正經然須愼之。亦不得燒故經。得重罪
T2122_.53.1018c14: 如燒父母。不知有罪者輕
T2122_.53.1018c15: 又僧祇律云。然火向有七事無利益。一壞眼。
T2122_.53.1018c16: 二壞色。三身羸。四衣垢壞。五臥具壞。六生
T2122_.53.1018c17: 犯戒縁。七増世俗話。看病法者。僧祇律云。
T2122_.53.1018c18: 病人有九法成就。必當横死。一知非饒益食
T2122_.53.1018c19: 貪食。二不知籌量。三内食未消而食。四食
T2122_.53.1018c20: 未消而擿吐出。五已消應出而強持。六食
T2122_.53.1018c21: 不隨病。七隨病食而不籌量。八懈怠。九無
T2122_.53.1018c22:
T2122_.53.1018c23: 又月上女經云。維摩詰妻。名曰無垢。其妻九
T2122_.53.1018c24: 月生女。名爲月上
T2122_.53.1018c25: 又佛説離垢施女經云。波斯匿王有女。名曰
T2122_.53.1018c26: 維摩羅達。晋言離垢施。厥年十二。端正殊妙
T2122_.53.1018c27: 極有聰慧
T2122_.53.1018c28: 又轉女身經云。須達長者妻。名曰淨日。有女
T2122_.53.1018c29: 名無垢光
T2122_.53.1019a01: 頌曰
T2122_.53.1019a02:     捨遺簡要 冀捨危嶮 萬行貞固
T2122_.53.1019a03:     六塵方掩 烈烈霜心 昭昭玉
T2122_.53.1019a04:     如彼瓊珪 皎無瑕點
T2122_.53.1019a05: 法苑珠林卷第九十九
T2122_.53.1019a06:
T2122_.53.1019a07:
T2122_.53.1019a08:
T2122_.53.1019a09: 法苑珠林卷第一百
T2122_.53.1019a10:  西明寺沙門釋道*世撰 
T2122_.53.1019a11: 傳記篇第一此有六部
T2122_.53.1019a12:   述意部 翻譯部 雜集部 般若部
T2122_.53.1019a13: 興福部 暦算部
T2122_.53.1019a14: 述意部第一
T2122_.53.1019a15: 蓋聞。九河疏跡策蘊靈丘。四徹中繩書藏
T2122_.53.1019a16: 玉。亦有青丘紫府三皇刻石之文。緑檢
T2122_.53.1019a17: 黄繩六甲靈蜚之字。豈若如來祕藏譬彼明
T2122_.53.1019a18: 珠。諸佛所師同夫淨鏡。鹿苑四諦之法。尼園
T2122_.53.1019a19: 八藏之文。香山巨力豈云能負。龍宮寶篋亦
T2122_.53.1019a20: 未能籌。良由吾師釋迦徳本深搆樹自三祇
T2122_.53.1019a21: 之初。妙果獨高。成於百劫之末。總法界而
T2122_.53.1019a22: 爲智。竟虚空以作身。寧惟氣禀二儀道周萬
T2122_.53.1019a23: 物而已哉。故身無不在。量極規矩之外。智無
T2122_.53.1019a24: 不爲。用絶思議之表。不可以人事測。豈得以
T2122_.53.1019a25: 處所論乃三界之大師。萬古之獨歩。吾自庸
T2122_.53.1019a26: 才談何以盡。縱使周公之制禮作樂。孔子之
T2122_.53.1019a27: 述易刪詩。予賜之言語。商偃之文學。爰及
T2122_.53.1019a28: 左元放葛稚川河上公柱下史。並驅於方
T2122_.53.1019a29: 内。何足道哉。自我含靈福盡法王斯逝。遂
T2122_.53.1019b01: 使北首提河。春秋有八十矣。應身粒碎流血
T2122_.53.1019b02: 何追。爭決最後之疑。競奉臨終之供。嗚呼智
T2122_.53.1019b03: 炬慈雲消滅。長夜諸子誠可悲夫。於是瞻相
T2122_.53.1019b04: 好於香檀。記筌蹄於貝葉。三藏受持。四依
T2122_.53.1019b05: 補處。而我師風無墜。特恃斯乎。但正像&T033064;
T2122_.53.1019b06: 移群情矯薄。人代今古曁乎季運。既當徂北。
T2122_.53.1019b07: 東漸所以金人夢劉莊之寢。摩騰佇
T2122_.53.1019b08: 蔡愔之勸。遺教之流漢地。創發此焉。迄今
T2122_.53.1019b09: 六百餘年矣。自後康僧會。竺法護。佛圖澄。
T2122_.53.1019b10: 鳩摩羅什。繼踵來儀。盛宣方等。遂使道生
T2122_.53.1019b11: 道安之侶。慧嚴慧觀之徒。並能銷聲桂冠翕
T2122_.53.1019b12: 然歸向。爰至 皇唐。玄奘法師徳隆終古聲
T2122_.53.1019b13: 高宇宙。渉歴諸國百有五十。翻譯經論千有
T2122_.53.1019b14: 五百。盡善盡美。可稱可賛。前後寶軸。幾向
T2122_.53.1019b15: 五千。法門弘闡。緇門繁熾。道俗蒙益。焉可
T2122_.53.1019b16: 勝言。吾少習周孔之文典。晩慕黄老之玄言。
T2122_.53.1019b17: 倶是未越苦河。猶淪火宅。可久可大。其惟
T2122_.53.1019b18: 佛教也歟。遂乃希前代之清塵。仰群英之遠
T2122_.53.1019b19: 迹。歸斯正道。拔自沈泥。本號離欲之逸人。摧
T2122_.53.1019b20: 邪之大將。吾欣儔黨。其謂此乎。今列前後翻
T2122_.53.1019b21: 譯。總有一十八代所出衆經五千餘卷。佛法
T2122_.53.1019b22: 東流三度滅法失譯經本。三百一十部。五百
T2122_.53.1019b23: 三十八卷。今此所列總述帝王年代大小乘
T2122_.53.1019b24: 經部帙綱要。具録人法寄存大本。兼述古
T2122_.53.1019b25: 今道俗英賢博學。依傍佛經。所出百家諸子
T2122_.53.1019b26: 向有三千餘卷。又列帝王前後興福多少。又
T2122_.53.1019b27: 列佛降閻浮隱顯年代。略算時節。如是要用
T2122_.53.1019b28: 並附其後。庶將來哲同鑒博記矣
T2122_.53.1019b29: 翻譯部第二
T2122_.53.1019c01: 竊觀上代有經已來。賢徳筆受。毎至度語。無
T2122_.53.1019c02: 不稱云譯胡爲漢。且東夏九州名西域爲天
T2122_.53.1019c03: 竺者。是總名也。或云身毒。如梵稱此方爲脂
T2122_.53.1019c04: 那。或云眞丹。或作震旦。此蓋承聲有楚夏
T2122_.53.1019c05: 耳。若當稱漢。漢止劉氏兩代一號。已後禪
T2122_.53.1019c06: 讓魏晋不同。須依帝王稱謂甄別。今爲此録
T2122_.53.1019c07: 悉改正之。又胡之雜戎。乃是西方邊俗。類
T2122_.53.1019c08: 方有羌蠻夷之屬。何得經書乃云胡語。佛
T2122_.53.1019c09: 生天竺。彼土士族婆羅門者。總稱爲梵。梵
T2122_.53.1019c10: 者清淨也。承裔光音色天。其光音天。梵世
T2122_.53.1019c11: 最爲下。劫初來此食地肥者。身重不去。因即
T2122_.53.1019c12: 爲人。仍其本名。故稱爲梵。語言及書既象
T2122_.53.1019c13: 於天。是以彼云梵書梵語。如舊日僧悉稱
T2122_.53.1019c14: 俗姓。云釋迦者。起自秦代。有沙門釋道安。
T2122_.53.1019c15: 獨拔當時。居然超悟。乃云。既存剃染紹繼釋
T2122_.53.1019c16: 迦。子雖異父而姓無殊。今者出家宜悉稱釋。
T2122_.53.1019c17: 及翻四含。果云四姓出家同一釋種。衆咸歎
T2122_.53.1019c18: 服。其四姓者。一刹帝利。此是王種。二婆羅
T2122_.53.1019c19: 門。是高行人。三名毘舍。如此土民。四名首
T2122_.53.1019c20: 陀。最爲卑下。如此土皂隷。而安正當晋秦之
T2122_.53.1019c21: 時。刊定目録。刪注群經。自號彌天。揩摸季
T2122_.53.1019c22: 葉。猶言譯胡爲秦。此亦崑山之一礫。未盡美
T2122_.53.1019c23: 焉。但上來有胡言處。並以梵字替之。庶後
T2122_.53.1019c24: 哲善談得其正眞者也
T2122_.53.1019c25: 後漢朝譯傳道俗一十二人所出。經律等三
T2122_.53.1019c26: 百三十四部四百一十六卷失譯經一百
二十五部一百四十八
T2122_.53.1019c27: 前魏朝傳譯僧六人。所出經律等一十三部
T2122_.53.1019c28: 二十
四卷
T2122_.53.1019c29: 南呉孫氏傳譯道俗四人。所出經傳等一百
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