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南海寄歸内法傳 (No. 2125_ 義淨撰 ) in Vol. 51

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T2125_.54.0219a01: 生人之所笑。豈復怖死王之見瞋。利
T2125_.54.0219a02: 而軫念。成三代之芳因。幸希萬一而能
T2125_.54.0219a03: 。亦寧辭二紀之艱辛
T2125_.54.0219a04: 南海寄歸内法傳卷第二
T2125_.54.0219a05:
T2125_.54.0219a06:
T2125_.54.0219a07:
T2125_.54.0219a08: 南海寄歸内法傳卷第三
T2125_.54.0219a09:  *翻經三藏沙門義淨撰 
T2125_.54.0219a10:   十九受戒軌則二十洗浴隨時
T2125_.54.0219a11: 二十一坐具襯身二十二臥息方法
T2125_.54.0219a12: 二十三經行少病二十四禮不相扶
T2125_.54.0219a13: 二十五師資之道二十六客舊相遇
T2125_.54.0219a14: 二十七先體病源二十八進藥方法
T2125_.54.0219a15: 二十九除其弊藥三十旋右觀時
T2125_.54.0219a16: 十九受戒軌則
T2125_.54.0219a17: 西國出家軌儀。咸悉具有聖制。廣如百一
T2125_.54.0219a18: 羯磨。此但略指方隅。諸有發心欲出家者。
T2125_.54.0219a19: 情所樂一師邊其本意。師乃方便
T2125_.54.0219a20: 其難事。謂非害父母等。難事既無許言攝
T2125_.54.0219a21: 。既攝受已或經旬月其解息。師乃爲
T2125_.54.0219a22: 五種學處。名鄔波索迦。自此之前非
T2125_.54.0219a23: 衆數。此是創入佛法之基也。師次爲辦
T2125_.54.0219a24: 條僧脚崎及下裙等并鉢濾羅。方爲白僧陳
T2125_.54.0219a25: 出家事。僧衆許已爲請阿遮利耶。可
T2125_.54.0219a26: 剃頭人爲除鬚髮。方適寒温其洗
T2125_.54.0219a27: 。師乃爲著下裙。方便撿察非黄門等。次
T2125_.54.0219a28: 上衣頂戴受。著法衣已授與鉢器。是
T2125_.54.0219a29: 出家。次於本師前。阿遮利耶十學處
T2125_.54.0219b01: 或時闇誦。或可文。既受戒已。名室羅末
T2125_.54.0219b02: 尼羅譯爲求寂。言欲求趣涅槃圓寂之處。舊云沙
彌者。言略而音訛翻作息慈。意准而無據也
T2125_.54.0219b03: 儀節度請教白事。與進具者體無二准。但
T2125_.54.0219b04: 律藏十二無犯。其正學女片有差降。十
T2125_.54.0219b05: 二者何。一不分別衣。二離衣宿。三觸火。四足
T2125_.54.0219b06: 食。五害生種。六青草上棄不淨。七輒上
T2125_.54.0219b07: 。八觸寶。九食殘宿食。十壞地。十一不受
T2125_.54.0219b08: 食。十二損生苗。斯之十二兩小非過。其正
T2125_.54.0219b09: 學女後五便犯。此下三衆咸制安居。其六法
T2125_.54.0219b10: 六隨法。如餘處説。能如是者方成應法。是
T2125_.54.0219b11: 五衆收堪物利。豈有既出家後師主不
T2125_.54.0219b12: 十戒。恐其毀破大戒不成。此則妄負
T2125_.54.0219b13: 寂之名。虚抱出家之稱片利寧知
T2125_.54.0219b14: 大損。經云。雖十戒。墮僧數者。乃是
T2125_.54.0219b15: 權開一席。豈得執作長時。又神州出家。皆
T2125_.54.0219b16: 公度。既蒙落髮。遂乃權依一師。師主本
T2125_.54.0219b17: 其一遮。弟子亦何曾請其十戒。未
T2125_.54.0219b18: 來恣情造罪。至受具日道場。律
T2125_.54.0219b19: 儀曾不教。臨時詎肯調順。住持之道固不
T2125_.54.0219b20: 然矣。既不常住。受施負債何疑。理應
T2125_.54.0219b21: 教而爲濟脱。凡蒙公度者皆須預請
T2125_.54.0219b22: 。師乃先難事。若清淨者爲受五戒。後
T2125_.54.0219b23: 觀落髮授縵條衣十戒。法式既閑年
T2125_.54.0219b24: 歳又滿欲具戒。師乃觀志意能奉持
T2125_.54.0219b25: 。即可爲辦六物并爲請餘九人。或入
T2125_.54.0219b26: 。或居大界。或自然界。倶得秉法。然壇場
T2125_.54.0219b27: 之内。或用衆家褥席。或可人人自將坐物
T2125_.54.0219b28: 略辦香花營費。其受戒者。教令三遍
T2125_.54.0219b29: 一一禮僧。或時近前兩手執足。此二皆是聖
T2125_.54.0219c01: 教禮敬之儀。亦既禮已教其乞戒。既三乞已
T2125_.54.0219c02: 本師對衆爲受衣鉢。其鉢須持以巡行普
T2125_.54.0219c03: 大衆。如合樣者。大衆人人咸云好鉢。如不
T2125_.54.0219c04: 言者招越法罪。然後依法爲受。其羯磨師
T2125_.54.0219c05: 文而讀。或時暗誦。倶是聖教。既受戒已。
T2125_.54.0219c06: 鄔波三鉢那鄔波是近。三鉢那是圓。謂涅槃也。
今受大戒。即是親近涅槃。舊云具足
T2125_.54.0219c07: 者。言
其汎意
然羯磨亦竟。急須量影記五時之別
T2125_.54.0219c08: 其量影法。預取一木條箸許長一
T2125_.54.0219c09: 。折其一頭四指令竪如曲尺形。勿使
T2125_.54.0219c10: 著日中。餘杖布地令其竪影與臥杖
T2125_.54.0219c11: 相當。方以四指其臥影。滿一四指名
T2125_.54.0219c12: 布路沙。乃至多布路沙。或一布路沙餘一指
T2125_.54.0219c13: 半指。或但有一指等。如是加減可意測
T2125_.54.0219c14: 言布路沙者。譯爲人也。所以四指之影名一人者。即是
四指。竪杖影長四指之時。此人立在中。影量與身量
T2125_.54.0219c15: 相似。其八指遂與身量兩影相似。斯據
中人。未必皆爾。自餘長短義可准之
然須
T2125_.54.0219c16: 食前食後。若天陰及夜。即須准酌而言之。
T2125_.54.0219c17: 若依神州法者。或可竪尺日中量影長短
T2125_.54.0219c18: 或復記其十二辰數。言五時者。既而方域
T2125_.54.0219c19: 異儀。月數離合。自指事以委知。一謂
T2125_.54.0219c20: 冬時有四月。從九月十六日。至正月十五
T2125_.54.0219c21: 。二謂春時亦有四月。從正月十六日。至
T2125_.54.0219c22: 五月十五日。三謂雨時但有一月。從五月十
T2125_.54.0219c23: 六日。至六月十五日。四謂終時唯一日一夜。
T2125_.54.0219c24: 謂六月十六日晝夜。五是長時。從六月十七
T2125_.54.0219c25: 。至九月十五日。此乃獨於律教中佛制。
T2125_.54.0219c26: 是次第明有密意也。若依方俗。或作
T2125_.54.0219c27: 時四時六時。如餘處説。凡西方南海出家之
T2125_.54.0219c28: 人。創相見者問云。大徳幾夏。答云爾許。若同
T2125_.54.0219c29: 夏者。問在何時。若時同者。問得幾日。若日
T2125_.54.0220a01: 同者。問食前後。同在食前。方問其影。影若
T2125_.54.0220a02: 殊。大小成異。影若同者。便無大小。坐次
T2125_.54.0220a03: 則據其先至。知事乃任彼前差。向西方
T2125_.54.0220a04: 必須此。不支那記其月日而已。然
T2125_.54.0220a05: 那爛陀寺多是長時。明相纔出受其近圓。意
T2125_.54.0220a06: 同夏之中。多爲最大。即當神州六月十
T2125_.54.0220a07: 七日明相纔出。由後夏此據西方坐
夏之法。若
T2125_.54.0220a08: 如神州舊行。即
當五月十七日也
若六月十六日夜將盡而受戒
T2125_.54.0220a09: 者。則同夏之中最小。由其得後夏故。既受
T2125_.54.0220a10: 戒已不嚫施。若其師有爲辦少多。或
T2125_.54.0220a11: 持腰絛。或濾水羅等。奉臨壇者。以表不空
T2125_.54.0220a12: 之心。次即本師爲指戒本。令罪相方教
T2125_.54.0220a13: 誦戒。既其熟已誦大律藏。日日誦過旦旦試
T2125_.54.0220a14: 之。不恒受持恐損心力。誦律藏了方學
T2125_.54.0220a15: 經論。此是西方師資途轍。雖復去聖懸遠
T2125_.54.0220a16: 然而此法未虧。爲此二師之父母。豈有
T2125_.54.0220a17: 受之時非常勞倦。亦既得已戒不懷。
T2125_.54.0220a18: 始無終可惜之甚。自有一會求受。受已
T2125_.54.0220a19: 重參師。不戒經律典。虚霑
T2125_.54.0220a20: 自損損他。若此之流成滅法者。然西方
T2125_.54.0220a21: 行法。受近圓已去。名鐸曷攞譯爲
小師
滿十夏
T2125_.54.0220a22: 悉他薛攞譯爲
住位
依止而住。又得
T2125_.54.0220a23: 鄔波馱耶。凡有書疏往還。題云求寂。某乙
T2125_.54.0220a24: 小苾芻某乙住位苾芻某乙若學通内外
T2125_.54.0220a25: 徳行高著者。便云多聞苾芻某乙。不
T2125_.54.0220a26: 僧某乙。僧是僧伽目乎大衆。寧容一己輒
T2125_.54.0220a27: 四人。西方無此法也。凡爲親教師者。要
T2125_.54.0220a28: 住位滿足十夏。秉羯磨師及屏教者。并餘
T2125_.54.0220a29: 證人。並無定年。幾事須解律清淨中邊數
T2125_.54.0220b01: 滿。律云。非鄔波馱耶。而喚爲鄔波馱耶。非
T2125_.54.0220b02: 阿遮利耶。喚爲阿遮利耶。或翻此二。及親
T2125_.54.0220b03: 鄔波馱耶名者。皆得惡作之罪。若有
T2125_.54.0220b04: 問云。爾親教師其名何也。或問。汝誰弟子。或
T2125_.54.0220b05: 自有事至師名。皆應言我因
T2125_.54.0220b06: 事至鄔波馱耶名。鄔波馱耶名某甲。西國
T2125_.54.0220b07: 南海稱我不是慢詞。設令汝亦非輕稱
T2125_.54.0220b08: 但欲其彼此。全無倨傲之心。不並神州
T2125_.54.0220b09: 將爲鄙惡。若其嫌者改我爲今。斯乃咸是聖
T2125_.54.0220b10: 教。宜可之。不雷同無皂白。云爾
T2125_.54.0220b11: 凡諸白衣詣苾芻所。若專誦佛典情希
T2125_.54.0220b12: 髮畢願緇衣。號爲童子。或求外典心出
T2125_.54.0220b13: 。名曰學生。斯之二流並須自食西國僧寺。
多有學生。
T2125_.54.0220b14: 來就苾芻。習學外典。一得驅馳給侍。二乃教發好心。既
有自利利他。畜之非損。必是杜多一鉢。理則不勞。若也
T2125_.54.0220b15: 片有供承。亦成是要。遣給齒木。
令其授食。足應時須。不傷悲道也
常住
T2125_.54.0220b16: 教全遮。必其於衆有勞。准功亦合飡食
T2125_.54.0220b17: 或是普通之食或可施主先心。雖復噉食
T2125_.54.0220b18: 無罪。夫龍河影沒鷲嶺光收。傳法羅漢能
T2125_.54.0220b19: 餘幾在。故論云。大師眼閉證者隨亡。煩惱増
T2125_.54.0220b20: 時應勤莫逸。理當諸徳共作護持。若委隨
T2125_.54.0220b21: 而縱慢心。欲人天何所歸向。律云。有
T2125_.54.0220b22: 羯磨。我法未滅。若不時我法便盡。又
T2125_.54.0220b23: 曰。戒住我住。理非虚説。既有深旨。誠可
T2125_.54.0220b24: 敬歟
T2125_.54.0220b25: 重曰
T2125_.54.0220b26: 大師影謝法將隨亡。邪山峻峙慧巘隤綱。重
T2125_.54.0220b27: 佛日寔委賢良。若遵小徑誰弘大方
T2125_.54.0220b28: 惟通哲勉力宣揚。冀紹隆之無替。傳
T2125_.54.0220c01: 而彌芳。彌芳伊何。戒海揚波。此則教將
T2125_.54.0220c02: 滅而不滅。行欲訛而不訛。符正説於王舍
T2125_.54.0220c03: 事無於逝多
T2125_.54.0220c04: 二十洗浴隨時
T2125_.54.0220c05: 夫論洗浴之法。西國乃與東夏同。但以
T2125_.54.0220c06: 時節調和稍異餘處。於十二月花果恒有。
T2125_.54.0220c07: 氷雪薄有微霜。雖復多暑亦非
T2125_.54.0220c08: 。熱則身無拂子。寒乃足皴裂。爲
T2125_.54.0220c09: 人多洗沐體尚清淨。毎於日日之中。不洗不
T2125_.54.0220c10: 食。又復所在之處。極饒池水。時人皆以穿
T2125_.54.0220c11: 福。若行一驛。則望見三二十所。或寛
T2125_.54.0220c12: 一畝五畝。於其四邊多羅樹。高四五十
T2125_.54.0220c13: 尺。池乃皆承雨水湛若清江。八制底處皆
T2125_.54.0220c14: 世尊洗浴之池。其水清美異於餘者。那爛
T2125_.54.0220c15: 陀寺有十餘所大池。毎至晨時。寺嗚健稚
T2125_.54.0220c16: 僧徒洗浴人皆自持浴裙。或千或百倶
T2125_.54.0220c17: 寺外。散向諸池各爲澡浴。其浴裙法。以
T2125_.54.0220c18: 疊布長五肘闊肘半。繞身使匝抽出舊裙
T2125_.54.0220c19: 兩頭前。取左邊上角右手
T2125_.54.0220c20: 腰下使近身。併蹙右邊擫入腰内
T2125_.54.0220c21: 此謂著浴裙法。臥時著裙其法亦爾。欲
T2125_.54.0220c22: 池時抖擻徐出勿蟲著。上岸法式廣如
T2125_.54.0220c23: 。若不池。寺中洗者。著裙同此。水
T2125_.54.0220c24: 人澆。隨處隨時可障蔽。世尊教爲
T2125_.54.0220c25: 。或作露地甎池。或作去病藥湯。或令
T2125_.54.0220c26: 遍塗體。夜夜油恒揩足。朝朝頭上塗油。明
T2125_.54.0220c27: 目去風深爲利益。皆有聖教具述
T2125_.54.0220c28: 律也。又洗浴者並須飢時。浴已方食有
T2125_.54.0220c29: 其二益。一則身體清虚無諸垢穢。二則痰癊
T2125_.54.0221a01: 消散能飡飮食。飽方洗浴醫明所諱。故知
T2125_.54.0221a02: 飢沐飽浴之言。未是通方之論。若著三尺浴
T2125_.54.0221a03: 。褊小形露。或元不著。赤體而浴者。深乖
T2125_.54.0221a04: 教理也。應用四幅洗裙。遮身可愛。非直奉
T2125_.54.0221a05: 遵聖教。亦乃不人神。餘之可不智者當
T2125_.54.0221a06: 悉。夜浴尚不改容。對人寧無掩蔽
T2125_.54.0221a07: 二十一坐具襯身
T2125_.54.0221a08: 禮拜敷其坐具。五天所見行。致敬起爲
T2125_.54.0221a09: 三禮。四部罔其事。凡爲禮者拜數法式。
T2125_.54.0221a10: 別章所陳。其坐具法。割截爲之必須
T2125_.54.0221a11: 作制令葉。度量不詳悉。其所須者。但
T2125_.54.0221a12: 眠臥之時護他氈席。若用他物。新故並
T2125_.54.0221a13: 安替。如其己物。故則不須。勿汚染
T2125_.54.0221a14: 損信施。非禮拜。南海諸僧。人持一布
T2125_.54.0221a15: 巾長三五尺。疊若食巾。禮拜用替膝頭。行
T2125_.54.0221a16: 時搭在肩上。西國苾芻來見。咸皆莞爾而笑
T2125_.54.0221a17:
T2125_.54.0221a18: 二十二臥息方法
T2125_.54.0221a19: 西國房迮居人復多。臥起之後床皆擧攝。或
T2125_.54.0221a20: 内置一邊。或移安戸外。床闊二肘長四肘
T2125_.54.0221a21: 半。褥席同然輕而不重。然後牛糞乾揩其
T2125_.54.0221a22: 使清淨。安置坐床及木枯小席等。隨
T2125_.54.0221a23: 尊卑而坐。如常作業。所有資生之具。並棚
T2125_.54.0221a24: 上安之。其床前並無以衣遮障之法。其不
T2125_.54.0221a25: 合者自不臥。如其合者何事遮身。其衆
T2125_.54.0221a26: 僧臥具。必須安儭方合。受用坐具意在
T2125_.54.0221a27: 。如其不爾。還招黒背之辜。聖有誠言
T2125_.54.0221a28: 愼。又復南海十島西國五天。並皆
T2125_.54.0221a29: 木枕支頭。神州獨有斯事。其西方枕
T2125_.54.0221b01: 嚢樣式其類相似。取帛或布染色隨情縫
T2125_.54.0221b02: 直袋。長一肘半寛半肘。中間貯者隨處所
T2125_.54.0221b03: 出。或可填毛。或盛麻縕。或蒲黄柳絮。或木
T2125_.54.0221b04: 綿荻苕。或軟葉乾苔。或決明麻豆。隨時冷
T2125_.54.0221b05: 意高下。斯乃取適安身。實無堅強之
T2125_.54.0221b06: 。然爲木枕踈鞕。項下通風。致使時人多
T2125_.54.0221b07: 苦頭疾。然則方殊土別。所翫不同。聊述
T2125_.54.0221b08: 行否隨好。既而煖物除風。麻豆明目。且
T2125_.54.0221b09: 能有益用成無爽。又爲寒郷凍頂。多得
T2125_.54.0221b10: 。冬月鼻流斯其過也。適時温頂便無
T2125_.54.0221b11: 患。諺云凍頂温足。未必常可之矣
T2125_.54.0221b12: 又復僧房之内有尊像。或於窓上或故
T2125_.54.0221b13: 龕。食坐之時。像前以遮障。朝朝洗
T2125_.54.0221b14: 沐毎薦香花。午午虔恭隨飡奉獻。經箱格在
T2125_.54.0221b15: 一邊。臥時方居別室。南海諸洲法亦同此。
T2125_.54.0221b16: 斯乃私房尋常禮敬之軌。其寺家尊像。並悉
T2125_.54.0221b17: 別有堂殿。豈有像成已後終身更不洗拭
T2125_.54.0221b18: 齋次。寧容輒設踈飡。此言之。同
T2125_.54.0221b19: 居亦復何損。大師在日尚許同居。形像倣
T2125_.54.0221b20: 理當無妨。西國相傳其來久矣
T2125_.54.0221b21: 二十三經行少病
T2125_.54.0221b22: 五天之地。道俗多作經行。直去直來唯遵
T2125_.54.0221b23: 。隨時適性勿鬧處。一則痊痾。二能銷
T2125_.54.0221b24: 食。禺中日昳即行時也。或可寺長引。或
T2125_.54.0221b25: 廊下徐行。若不之身多病苦。遂令
T2125_.54.0221b26: 腫肚腫臂疼髆疼。但有痰癊銷。並是端
T2125_.54.0221b27: 居所致。必若能行此事。實可資身長道。故
T2125_.54.0221b28: 鷲山覺樹之下。鹿苑王城之内。及餘聖跡皆
T2125_.54.0221b29: 世尊經行之基耳。闊可二肘長十四五
T2125_.54.0221c01: 肘高二肘餘。壘甎作之。上乃石灰作蓮
T2125_.54.0221c02: 花開勢。高可闊纔一尺。有十四五
T2125_.54.0221c03: 聖足跡。兩頭基上安小制底。量與人齊。
T2125_.54.0221c04: 或可内設尊容釋迦立像。若其右繞佛
T2125_.54.0221c05: 殿遊制底。別爲生福本欲虔恭。經行乃
T2125_.54.0221c06: 是銷散之儀。意在養身療病。舊云行道。或
T2125_.54.0221c07: 經行。則二事總包無涇渭。遂使調適
T2125_.54.0221c08: 之事久闕東川。經云觀樹經行。親在金剛座
T2125_.54.0221c09: 。但見眞迹圓基
T2125_.54.0221c10: 二十四禮不相扶
T2125_.54.0221c11: 禮拜之軌。須教爲進具。若分影在前。即
T2125_.54.0221c12: 小者之拜。佛言。有二種人
T2125_.54.0221c13: 。一謂如來。二大己苾芻。斯則金口誠教。何
T2125_.54.0221c14: 勞輒事謙下。小者見大。緩須敬唱畔睇
T2125_.54.0221c15: 而禮之。大受小禮。自可端拱而云&T005579;
T2125_.54.0221c16: 近也反。是呪願彼。
令無病義耳
如其不道彼此招愆。隨立
T2125_.54.0221c17: 隨坐不常式。既其合受無反敬。斯乃
T2125_.54.0221c18: 五天僧徒之則也。豈有小欲大先望
T2125_.54.0221c19: 。大受小恭小嫌恨。爲此則怱怱迫
T2125_.54.0221c20: 迫。尊執卑而不稽首。辛苦辛苦。卑求
T2125_.54.0221c21: 而不地。若不此云乖禮數。嗚呼
T2125_.54.0221c22: 聖教人情。敬受乖儀誠可深察。延波
T2125_.54.0221c23: 既久誰當
T2125_.54.0221c24: 二十五師資之道
T2125_.54.0221c25: 夫教授門徒。紹隆之要。若不存念。則法滅
T2125_.54.0221c26: 期。事須慇懃網漏。律云。毎於
T2125_.54.0221c27: 先嚼齒木。次可師奉其齒木。澡豆水
T2125_.54.0221c28: 巾敷置坐處。令已。然後禮敬尊儀
T2125_.54.0221c29: 繞佛殿。却就師處衣一禮更不重起
T2125_.54.0222a01: 合掌三叩雙膝踞地。低頭合掌問云。鄔波馱
T2125_.54.0222a02: 耶存念䭾字音停夜*反。既無正體。借音言之。鄔波
是其親近。波字長喚中有阿字。阿䭾耶義當教
T2125_.54.0222a03: 讀。言和尚者非也。西方汎喚博士皆名烏社。斯非典語。
若依梵本經律之文。咸云鄔波䭾耶。譯爲親教師。北方
T2125_.54.0222a04: 諸國皆喚和社。致
令傳譯習彼訛
或問云。阿遮利耶存念譯爲軌
範師。
T2125_.54.0222a05: 是能教弟子法式之義。
先云阿闍梨訛也
我今請白。不審鄔波馱
T2125_.54.0222a06: 耶。宿夜安不。四大平和不。動止輕利飮食銷
T2125_.54.0222a07: 不。旦朝之飡可能進不。斯則廣略隨時也。
T2125_.54.0222a08: 時師乃量身安不。具答其事。次於隣近比
T2125_.54.0222a09: 任。能禮其大者。次讀少許經。憶
T2125_.54.0222a10: 。日新月故無寸陰。待至日小食時。量
T2125_.54.0222a11: 身輕重。請白方食。何勞未曉。覓粥怱怱。不
T2125_.54.0222a12: 本師。無齒木。不蟲水。豈
T2125_.54.0222a13: 能洗淨。寧知爲一盂之粥。便違四種佛
T2125_.54.0222a14: 。訛替之本皆從此來。願住持之家善應
T2125_.54.0222a15: 前白事等。此乃是阿離耶提舍教授之儀。阿離耶
譯爲聖。提捨譯爲方。即名西國爲聖方矣。以其
T2125_.54.0222a16: 賢聖繼軌人皆共稱。或云未睇是中。提捨是國。百億
之中心。斯其事也。此號人咸委之。其北方胡國。猫喚
T2125_.54.0222a17: 聖方以爲呬。音許伊反。全非通俗之名。但是方言。
固無別義。西國若聞此名。多皆不識。宜喚西國爲聖方。
T2125_.54.0222a18: 誠允當。或有傳云。印度譯之爲月。雖有斯理。未
是通稱。且如西國名大唐爲支那者。直是其名。更無
T2125_.54.0222a19: 別義。又復須知。五天之地。皆曰婆羅門國。北
連例總號胡彊。不得雷同咸爲一喚耳
。凡
T2125_.54.0222a20: 剃髮披縵條。出家近圓已。律云。唯除五事
T2125_.54.0222a21: 白。自外一一皆須師不白得罪。五事
T2125_.54.0222a22: 者。一嚼齒木。二飮水。三大便。四小便。五界
T2125_.54.0222a23: 中四十九尋内制底畔睇。且如欲食。白者。
T2125_.54.0222a24: 師邊禮拜法而白師云。鄔波馱耶
T2125_.54.0222a25: 存念。我今請白洗手洗器欲食事。師云謹
T2125_.54.0222a26: 愼。諸餘白事。類此應知。師乃量事度時。與
T2125_.54.0222a27: 其進止。知多事。便可一時併白。若其解
T2125_.54.0222a28: 律五夏。得本師。人間遊行進求餘業。到
T2125_.54.0222b01: 處還須依止。十夏既滿依止方休。大聖慇懃
T2125_.54.0222b02: 竟在於此。如不解律他盡形。設無
T2125_.54.0222b03: 小而住。唯除禮拜餘並爲之。豈得
T2125_.54.0222b04: 朝問安曾不律。隨事至寧知白言。或
T2125_.54.0222b05: 旦暮兩時請其教誡。雖復權申訓誨。律
T2125_.54.0222b06: 文意不是。何則白者不其事。答者何
T2125_.54.0222b07: 商量。白事之言故不然也。但爲因循日
T2125_.54.0222b08: 。逐省誰肯勞煩。必能准教奉行。即是住持
T2125_.54.0222b09: 絶。若將此以爲輕者。餘更何成重哉。故
T2125_.54.0222b10: 律文云。寧作屠兒他具戒。捨而不
T2125_.54.0222b11: 也。又西國相承事師之禮。初夜後夜到其師
T2125_.54.0222b12: 。師乃先遣弟子安坐。三藏之中隨時教
T2125_.54.0222b13: 授。若事若理不空過。察其戒行使
T2125_.54.0222b14: 。知所犯即令治懺。弟子方乃爲師。
T2125_.54.0222b15: 摩身體。襞疊衣裳。或時掃拭房庭。觀蟲
T2125_.54.0222b16: 水。片有所作咸皆代爲。斯則敬上之禮也。
T2125_.54.0222b17: 若門徒有病。即皆躬自抱持。湯藥所須憂同
T2125_.54.0222b18: 赤子。然佛法綱紀以教誨首。如輪王長
T2125_.54.0222b19: 子攝養不輕。律有明言。寧容慢。上言
T2125_.54.0222b20: 底畔睇者。或云制底畔彈那。大師世尊既涅
T2125_.54.0222b21: 槃後。人天並集以火焚之。衆聚香柴遂成
T2125_.54.0222b22: 大𧂐。即名此處以爲質底。是積聚義。據
T2125_.54.0222b23: 從生理。遂有制底之名。又釋。一想世尊
T2125_.54.0222b24: 徳倶聚於此。二乃積甎土而成之。詳傳字
T2125_.54.0222b25: 義如是。或名窣覩波。義亦同此。舊總云塔。
T2125_.54.0222b26: 別道支提。斯皆訛矣。或可倶是。衆共了
T2125_.54.0222b27: 其義。西方釋名略有二種。一有義名。
T2125_.54.0222b28: 二無義名。有義名者。立名有由。即依名義
T2125_.54.0222b29: 而釋也。名體一向相稱。如釋善入之名者。
T2125_.54.0222c01: 初依徳跡。即是依義立名。次云。或共了知。
T2125_.54.0222c02: 即是不其義。但據世人共喚爲善入。即
T2125_.54.0222c03: 是無義之名。畔睇者。敬禮也。凡欲外禮
T2125_.54.0222c04: 拜尊像。有人問云。何所之適。答曰。我向
T2125_.54.0222c05: 。制底畔睇。凡禮拜者。意在敬上自卑之
T2125_.54.0222c06: 也。欲敬時及有請白。先整法衣
T2125_.54.0222c07: 左肩上。擫衣左腋使著身。即將左手
T2125_.54.0222c08: 下。掩攝衣之左畔。右手隨所掩之衣裾既
T2125_.54.0222c09: 下邊。卷衣向膝。兩膝倶掩勿身現。背
T2125_.54.0222c10: 後衣縁急使身。掩攝衣裳地。
T2125_.54.0222c11: 足跟雙竪脊項平直。十指布地方始叩頭。然
T2125_.54.0222c12: 其膝下逈無衣物。復還合掌復還叩頭。慇
T2125_.54.0222c13: 懃致敬如是至三。必也尋常一禮便罷。中間
T2125_.54.0222c14: 更無起義。西國見爲三拜。人皆怪也。若恐
T2125_.54.0222c15: 額上有塵。先須摩手令淨。然後拭之。次當
T2125_.54.0222c16: 去兩膝頭土頓衣裳一邊坐。或
T2125_.54.0222c17: 暫時佇立。尊者即宜坐。必有呵責
T2125_.54.0222c18: 亦無傷。斯乃佛在世時迄乎末代。師弟相傳
T2125_.54.0222c19: 今不絶。如經律云。來至佛所佛雙
T2125_.54.0222c20: 一邊坐。不敷坐具禮三拜在
T2125_.54.0222c21: 立。斯其教矣。但尊老之處多座須安。必
T2125_.54.0222c22: 人來准儀而坐。凡是坐者。皆足&T050460;地。曾
T2125_.54.0222c23: 帖膝之法
T2125_.54.0222c24: 律云應先嗢屈竹迦。譯爲。雙足履
T2125_.54.0222c25: 兩膝皆竪。攝斂衣服地。即是持衣
T2125_.54.0222c26: 説淨常途軌式。或對別人而説罪。或向
T2125_.54.0222c27: 而申敬。或被責而請忍。或受具而禮僧。
T2125_.54.0222c28: 皆同斯也。或可雙膝著地平身合掌。乃是
T2125_.54.0222c29: 香臺瞻仰讃歎之容矣。然於床上禮拜。諸國
T2125_.54.0223a01: 無。或敷氈席亦不見有。欲敬反慢豈成
T2125_.54.0223a02: 道理。至如床上席上。平懷尚不恭。況禮
T2125_.54.0223a03: 尊師大師。此事若爲安可。西國講堂食堂之
T2125_.54.0223a04: 内。元來不大床。多設木枯并小床子。聽
T2125_.54.0223a05: 講食時用將踞坐。斯其本法矣。神州則大床
T2125_.54.0223a06: 方坐。其事久之。雖時設儀。而本末之
T2125_.54.0223a07: 源須
T2125_.54.0223a08: 二十六客舊相遇
T2125_.54.0223a09: 昔大師在日。親爲教主。客苾芻至。自唱
T2125_.54.0223a10: 。又復西方寺衆。多爲制法。凡見新來。無
T2125_.54.0223a11: 客舊及弟子門人舊人。即須迎前唱
T2125_.54.0223a12: 掲哆。譯曰善來。客乃尋聲。即云窣莎掲哆。
T2125_.54.0223a13: 譯曰極善來。如不説者。一違寺制。二准律
T2125_.54.0223a14: 犯。無大小悉皆如此。即爲收取瓶
T2125_.54.0223a15: 拄在壁牙。隨處安坐令其憩息。幼向
T2125_.54.0223a16: 屏處尊乃房前。卑則敬上而搦其腨
T2125_.54.0223a17: 及遍身。尊乃撫下而頻按其背腰足
T2125_.54.0223a18: 齊年之類事無間然。既解疲勞方澡手濯
T2125_.54.0223a19: 足。次就尊所其禮敬。但爲一禮跪而按
T2125_.54.0223a20: 足。尊乃展其右手彼肩背。若別非
T2125_.54.0223a21: 。手撫不爲。師乃問其安不。弟子隨事見
T2125_.54.0223a22: 答。然後退在一邊恭敬而坐。實無立法
T2125_.54.0223a23: 然西方軌則。多坐。復皆露足。東夏既
T2125_.54.0223a24: 斯事。執足之禮不行。經説。人天來至佛
T2125_.54.0223a25: 禮雙足退坐一面。即其儀矣。然後釋
T2125_.54.0223a26: 其時候給湯飮。酥蜜沙糖飮噉隨意。或
T2125_.54.0223a27: 餘八漿。並須羅濾澄清方飮。如兼濁滓此定
T2125_.54.0223a28: 開。杏湯之流體是稠濁。准依道理全非
T2125_.54.0223a29: 飮限。律云。凡漿淨濾色如黄荻。此謂西國師
T2125_.54.0223b01: 弟門徒客舊相遇逢迎之禮。豈有冒寒創至
T2125_.54.0223b02: 觸熱新來。或遍體汗流或手足皆凍。放却衣
T2125_.54.0223b03: 急事和南。情状怱忙深乖軌式。師乃立
T2125_.54.0223b04: 之閑問餘事。誠哉大急將爲紹隆。言
T2125_.54.0223b05: 者。梵云畔睇。或云畔憚南。譯爲敬禮。但
T2125_.54.0223b06: 採語眞。喚和南矣。不移舊且道
T2125_.54.0223b07: 和南。的取正音畔睇。又道行衆集。禮
T2125_.54.0223b08: 拜非儀。合掌低頭口云畔睇。故經云。或復
T2125_.54.0223b09: 但合掌。乃至小低頭。即是致敬也。南人不
T2125_.54.0223b10: 依希合度。向使改不審爲畔睇。斯乃全同
T2125_.54.0223b11:
T2125_.54.0223b12: 二十七先體病源
T2125_.54.0223b13: 前云。量身輕重方飡小食者。即是觀四大
T2125_.54.0223b14: 之強弱也。若其輕利。便可常所食。必有
T2125_.54.0223b15: 異處則須其起由。既得病源然後將息。
T2125_.54.0223b16: 若覺輕健飢火内然。至小食時方始飡噉。
T2125_.54.0223b17: 凡是平旦名痰癊時。宿食餘津積在胸膈。尚
T2125_.54.0223b18: 食便成咎。譬乎火焔起而投薪。薪
T2125_.54.0223b19: 乃尋從火化。若也火未著而安草。草遂存
T2125_.54.0223b20: 而不然。夫小食者是聖別開。若粥若飯量
T2125_.54.0223b21: 乃食。必也因粥能資道。即唯此而非餘。若
T2125_.54.0223b22: 其要飯方長身。旦食*飯而無損。凡有
T2125_.54.0223b23: 身不安者。是與身爲病縁也。不
T2125_.54.0223b24: 頭痛臥床方云是疾。若餘藥不療。醫人爲
T2125_.54.0223b25: 處。須非時食。佛言。密處與之。如異
T2125_.54.0223b26: 固非開限。然西方五明論中。其醫明曰。
T2125_.54.0223b27: 先當聲色。然後行八醫。如不斯妙。求
T2125_.54.0223b28: 順反成違。言八醫者。一論所有諸瘡。二
T2125_.54.0223b29: 針刺首疾。三論身患。四論鬼瘴。五論
T2125_.54.0223c01: 掲陀藥。六論童子病。七論長年方。八論
T2125_.54.0223c02: 身力。言瘡事兼内外。首疾但目在頭。齊咽
T2125_.54.0223c03: 已下名爲身患。鬼瘴謂是邪魅。惡掲陀遍治
T2125_.54.0223c04: 諸毒。童子始從胎内年十六。長年則延
T2125_.54.0223c05: 身久存。足力乃身體強健。斯之八術先爲
T2125_.54.0223c06: 。近日有人略爲一夾。五天之地咸悉遵
T2125_.54.0223c07: 修。但令解者無食祿。由是西國大貴醫
T2125_.54.0223c08: 人。兼重商客殺害。自益濟他。於
T2125_.54.0223c09: 醫明已用功學。由非正業遂乃棄之。又復
T2125_.54.0223c10: 知。西方藥味與東夏同。互有互無事
T2125_.54.0223c11: 一概。且如人參茯苓當歸遠志烏頭附子
T2125_.54.0223c12: 麻黄細辛。若斯之流神州上藥。察問西國
T2125_.54.0223c13: 咸不有。西方則多足訶黎勒。北道則時
T2125_.54.0223c14: 欝金香。西邊乃阿魏豐饒。南海則少出
T2125_.54.0223c15: 。三種豆蔲皆在杜和羅。兩色丁香咸生
T2125_.54.0223c16: 倫國。唯斯色類是唐所須。自餘藥物不
T2125_.54.0223c17: 收採。凡四大之身有病生者。咸從多食
T2125_.54.0223c18: 起。或由勞力而發。或夜食未洩平旦便飡。
T2125_.54.0223c19: 或旦食不消午時還食。因茲發動遂成
T2125_.54.0223c20: 。呃氣則連宵不息。鼓脹即終旬莫止。然
T2125_.54.0223c21: 後乃求多錢之腎氣。覓貴價之秦膠。富者此
T2125_.54.0223c22: 事可爲貧人命隨朝露。病既成矣。斯何救
T2125_.54.0223c23: 焉。縱使盧威旦至進丸散而無因。鶣鵲昏
T2125_.54.0223c24: 來遺湯膏而寧濟。火燒針刺與木石而不
T2125_.54.0223c25: 殊。振足搖頭僵仆而何別。斯乃良由
T2125_.54.0223c26: 病本調將。可謂止流不
T2125_.54.0223c27: 。伐樹不其本波條彌蔓求絶無因。
T2125_.54.0223c28: 使經論者仰三藏而永嘆。習靜慮
T2125_.54.0223c29: 者想八定而長嗟。俗士乃務明經之輩。則
T2125_.54.0224a01: 轡於金馬之門。求進士之流。遂息歩於石
T2125_.54.0224a02: 渠之署。妨修道業可大歟。廢失榮寵誠
T2125_.54.0224a03: 小事。聊爲叙之勿繁重。冀令
T2125_.54.0224a04: 多藥宿痼可除。不醫門而新痾遂殄。四
T2125_.54.0224a05: 大調暢百病不生。自利利人豈非益也。然而
T2125_.54.0224a06: 食毒死生。蓋是由其往業。現縁避就非
T2125_.54.0224a07: 爲者
T2125_.54.0224a08: 二十八進藥方法
T2125_.54.0224a09: 夫四大違和。生靈共有。八節交競。發動無
T2125_.54.0224a10: 恒。凡是痾生。即須將息。故世尊親説醫方
T2125_.54.0224a11: 曰。四大不調者。一窶嚕二爕跛。三畢哆。
T2125_.54.0224a12: 四婆哆。初則地大増令身沈重。二則水大積
T2125_.54.0224a13: 涕唾乖常。三則火大盛頭胸壯熱。四則風大
T2125_.54.0224a14: 動氣息撃衝。即當神州沈重痰癊熱黄氣發
T2125_.54.0224a15: 之異名也。若依俗論病。乃有其三種。謂風
T2125_.54.0224a16: 熱癊。重則與癊體同。不別彰其地大。凡候
T2125_.54.0224a17: 病源旦朝自察。若覺四候乖舛。即以絶粒
T2125_.54.0224a18: 先。縱令大渇。勿漿水。斯其極禁。或
T2125_.54.0224a19: 一日二日。或四朝五朝。以差爲期。義無
T2125_.54.0224a20: 。若疑腹有宿食。叉刺齊胸。宜須
T2125_.54.0224a21: 熟湯剔喉中變吐令盡。更飮更決以
T2125_.54.0224a22: 度。或飮冷水理亦無傷。或乾薑湯斯其
T2125_.54.0224a23: 妙也。其日必須斷食。明朝方始進飡。如若
T2125_.54.0224a24: 能。臨時斟酌。必其壯熱特諱水澆。若沈
T2125_.54.0224a25: 重戰冷。近火爲妙。其江嶺已南熱瘴之地。不
T2125_.54.0224a26: 斯。熱發水淋是土宜也。如其風急塗
T2125_.54.0224a27: 膏油。可布團火炙而熨折傷之處。斯
T2125_.54.0224a28: 亦爲善。熟油塗目驗交益。若覺痰癊
T2125_.54.0224a29: 填胸口中唾數。鼻流清水氣積咽關戸
T2125_.54.0224b01: 滿槍喉。語聲不轉飮食亡味動歴一旬。如
T2125_.54.0224b02: 此之流絶食便*差。不炙頂捩咽
T2125_.54.0224b03: 斯乃不湯藥。而能蠲疾即醫明之大規
T2125_.54.0224b04: 矣。意者以其宿食若除壯熱便息。流津既竭
T2125_.54.0224b05: 痰癊便瘳。内靜氣消即狂風自殄。將此調停
T2125_.54.0224b06: 萬無一失。既不其診脈。詎假問乎陰陽
T2125_.54.0224b07: 各各自是醫王。人人悉成祇域。至如鸞法師
T2125_.54.0224b08: 調氣蠲疾。隱默者乃行。思禪師坐内抽邪。
T2125_.54.0224b09: 流俗所識。訪名醫於東洛。則貧匱絶
T2125_.54.0224b10: 。求上藥於西郊。則惸獨亡其路。所論絶
T2125_.54.0224b11: 食省而且妙。備通窮富豈非要乎。又如癰痤
T2125_.54.0224b12: 暴起熱血忽衝。手足煩疼天行時氣。或刀箭
T2125_.54.0224b13: 體。或墜墮損躬。傷寒霍亂之徒。半日暴
T2125_.54.0224b14: 瀉之類。頭痛心痛眼疼齒疼。片有病起咸須
T2125_.54.0224b15: 斷食。又三等丸能療衆病。復非難得。取
T2125_.54.0224b16: 黎勒皮。乾薑沙糖。三事等分。擣前二碎。
T2125_.54.0224b17: 水片許沙糖之併擣爲丸。旦服
T2125_.54.0224b18: 十丸許以爲度。諸無忌。若患痢者。不
T2125_.54.0224b19: 三兩服即差。能破胘氣除風消食。爲
T2125_.54.0224b20: 處廣故此言之。若無沙糖者。飴蜜亦得。又
T2125_.54.0224b21: 訶黎勒若能毎日嚼一顆咽汁。亦終身無病。
T2125_.54.0224b22: 此等醫明傳乎帝釋。五明一數五天共遵。其
T2125_.54.0224b23: 中要者絶食爲最。舊人傳云。若其七日斷食
T2125_.54.0224b24: 差。後乃方可觀世音。神州多並不閑。
T2125_.54.0224b25: 將爲是齋戒。遂不肯行學。良由傳者不
T2125_.54.0224b26: 醫道也。其有服丹石及長病并腹塊之
T2125_.54.0224b27: 。或又有丹石之人。忍飢非所宜也。
又飛丹則諸國皆無。服石則神州
T2125_.54.0224b28: 獨有。然而水精白石有出火者。若服之則身體爆裂。
時人不別。抂死者無窮。由此言之。深須體識
T2125_.54.0224b29: 蠍等毒全非此療。而絶食之時。大忌
T2125_.54.0224c01: 行及以作務。其長行之人。縱令斷食隨路無
T2125_.54.0224c02: 損。如其差已後須將息。宜可新煮飯
T2125_.54.0224c03: 熟菉豆湯。投以香和飮多少。若覺
T2125_.54.0224c04: 椒薑蓽&MT02374;。若知是風。著胡葱荊芥。醫
T2125_.54.0224c05: 方論曰。諸辛悉皆動風。唯乾薑非也。加之亦
T2125_.54.0224c06: 佳。准絶食日而作調息冷水。餘如
T2125_.54.0224c07: 藥禁。如其噉粥。恐痰癊還増。必是風勞。食
T2125_.54.0224c08: 亦無損。若患熱者。即熟煎苦蔘湯。飮
T2125_.54.0224c09: 善。茗亦佳也。自故國向二十餘年。但
T2125_.54.0224c10: 此療身頗無他疾。且如神州藥。石根莖
T2125_.54.0224c11: 之類。數乃四百有餘。多並色味精奇香氣芬
T2125_.54.0224c12: 郁。可以蠲疾以王神。針灸之醫診脈之
T2125_.54.0224c13: 術。贍部洲中無以加也。長年之藥唯東夏
T2125_.54.0224c14: 焉。良以連岡雪巘接嶺香山。異物奇珍咸
T2125_.54.0224c15: 。故體人像物號曰神州。五天之内
T2125_.54.0224c16: 誰不加尚。四海之中孰不欽奉。云文殊師利
T2125_.54.0224c17: 現居其國。所到之處若聞是提婆弗呾攞僧
T2125_.54.0224c18: 大生禮敬。提婆是天。弗呾攞是子。云
T2125_.54.0224c19: 是支那天子所居處來也。考其藥石實爲
T2125_.54.0224c20: 。將息病由頗有疎闕。故粗陳大況以備
T2125_.54.0224c21: 時須。若絶食不損者。後乃隨方處療。苦*蔘
T2125_.54.0224c22: 湯偏除熱病。酥油蜜漿特遣風痾。其西天
T2125_.54.0224c23: 荼國。凡有病者絶食。或經半月。或經
T2125_.54.0224c24: 一月。要待病可然後方食。中天極多七日。
T2125_.54.0224c25: 南海二三日矣。斯由風土差互四大不同。致
T2125_.54.0224c26: 多少。不一概。未委神州宜斷食不。
T2125_.54.0224c27: 然而七日不食。人命多殞者。由其無病持
T2125_.54.0224c28: 故。若病在身。多日亦不死矣。曾見病絶
T2125_.54.0224c29: 粒三旬後時還差。則何須見絶食日多。豈
T2125_.54.0225a01: 但見病發病起所由。壯熱火燃還
T2125_.54.0225a02: 熱粥令飮帶病強食。深是可畏。萬有
T2125_.54.0225a03: 。終亦不教俗。醫方明内極是諱焉。又
T2125_.54.0225a04: 東夏。時人魚菜多並生食。此乃西國咸悉
T2125_.54.0225a05: 飡。凡是菜茹皆須爛煮。加阿魏蘇油及
T2125_.54.0225a06: 諸香和。然後方噉。&MT04877;虀之類人皆不食。時
T2125_.54.0225a07: 復憶故噉之。遂使*齊中結痛損腹腸闇眼
T2125_.54.0225a08: 目長疾病益虚疎。其斯之謂。智者思察用行
T2125_.54.0225a09: 捨藏。聞而不行豈醫咎也。行則身安道備。自
T2125_.54.0225a10: 他之益倶成。捨則體損智微。彼我之功皆失
T2125_.54.0225a11:
T2125_.54.0225a12: 二十九除其弊藥
T2125_.54.0225a13: 自有方處鄙俗久行。病發即服大便小便。疾
T2125_.54.0225a14: 起便用猪糞猫糞。或堈盛瓮貯號曰龍湯
T2125_.54.0225a15: 美名穢惡斯極。且如葱蒜許服尚自
T2125_.54.0225a16: 遣在邊房。七日淨身洗浴而進。身若未
T2125_.54.0225a17: 衆中。不遶塔禮拜。以其臭
T2125_.54.0225a18: 病不聽。四依陳棄之言。即是陳故所
T2125_.54.0225a19: 棄之藥。意在省事僅可身。上價自在
T2125_.54.0225a20: 開中。噉服實成非損。梵云晡堤木底鞞殺
T2125_.54.0225a21: 。晡堤是陳。木底是棄。鞞殺社譯之爲
T2125_.54.0225a22: 即是陳
棄藥也
律開大便小便。乃是犢糞牛尿。西國極
T2125_.54.0225a23: 刑之儔。糞塗其體擯野外人流。除
T2125_.54.0225a24: 糞去穢之徒。行便撃杖自異。若誤衝著。即連
T2125_.54.0225a25: 衣遍洗。大師既縁時御物。譏醜先防。豈遣
T2125_.54.0225a26: 斯而獨乖時望。不然之由具如律内。用
T2125_.54.0225a27: 此惠人誠爲鄙。勿流俗習以爲常。
T2125_.54.0225a28: 外國若聞誠損風化。又復大有香藥何不
T2125_.54.0225a29: 之。己所愛寧堪物。然而除蛇蠍
T2125_.54.0225b01: 毒。自有&MT03384;黄雄黄雌黄之石。片子隨身誠非
T2125_.54.0225b02: 得。若遭熱瘴。即有甘草恒山苦*蔘之
T2125_.54.0225b03: 。貯畜少多理便易獲。薑椒蓽*茇。旦咽而
T2125_.54.0225b04: 風冷全袪。石蜜沙糖。夜飡而飢渇倶息。不
T2125_.54.0225b05: 湯藥之直。臨事定有闕如。違教不行罪
T2125_.54.0225b06: 愆寧免。錢財漫用急處便閑。若不曲題誰能
T2125_.54.0225b07: 直悟。嗚呼不肯施佳藥遂省用龍湯。雖
T2125_.54.0225b08: 復小利在心。寧知大虧聖教。正量部中説
T2125_.54.0225b09: 其陳棄。既是部別。不斯。了論雖
T2125_.54.0225b10: 見文。元非有部所學
T2125_.54.0225b11: 三十旋右觀時
T2125_.54.0225b12: 旋右者。梵云鉢喇特崎拏。鉢喇字縁乃
T2125_.54.0225b13: 多義。此中意趣事表旋行。特崎拏即是其
T2125_.54.0225b14: 右。總明尊便之目。故時人名右手特崎
T2125_.54.0225b15: 拏手。意是從其右邊尊爲便。方合旋繞
T2125_.54.0225b16: 之儀矣。或特欹拏目其施義。與此不同。如
T2125_.54.0225b17: 前已述。西國五天。皆名東方前方。南爲
T2125_.54.0225b18: 右方。亦不斯以論左右。諸經應云旋
T2125_.54.0225b19: 右三匝。若云佛邊行道者非也。經云右繞三
T2125_.54.0225b20: 匝者。正順其儀。或云繞百千匝不右者
T2125_.54.0225b21: 略也。然右繞左繞稍難詳定。爲右手邊
T2125_.54.0225b22: 右繞。爲左手邊左繞耶。曾見
T2125_.54.0225b23: 夏有學士云。右手向内圓之名爲右繞。左
T2125_.54.0225b24: 手向内圓之名爲左繞。理可其左邊
T2125_.54.0225b25: 而轉。右繞之事方成。斯乃出自胸臆。非
T2125_.54.0225b26: 正理。遂令迷俗莫司方。大徳鴻英亦雷
T2125_.54.0225b27: 同取惑。以理商度如何折中。但可其梵
T2125_.54.0225b28: 並須杜塞人情。向右邊右繞。向
T2125_.54.0225b29: 左繞斯爲聖制疑惑。又復時非
T2125_.54.0225c01: 時者。且如時經所説。自應別是會機。然四
T2125_.54.0225c02: 部律文。皆以午時正。若影過線許。即曰
T2125_.54.0225c03: 非時。若護罪取正方者。宜須夜揆
T2125_.54.0225c04: 直望南極。定其邪正的*辯禺中。又宜
T2125_.54.0225c05: 要處小土臺。圓闊一尺高五寸中挿
T2125_.54.0225c06: 細杖。或時石上竪丁。如竹箸許高四指
T2125_.54.0225c07: 其正午之影。畫以爲記。影過畫處便不
T2125_.54.0225c08: 食。西方在處多悉有之。名爲薛攞斫羯
T2125_.54.0225c09: 彈舌
道之
譯爲時輪矣。揆影之法看其杖影。極
T2125_.54.0225c10: 短之時即正中也
T2125_.54.0225c11: 然贍部洲中影多不定。隨其方處量有
T2125_.54.0225c12: 。即如洛州無影。與餘不同。又如室利佛
T2125_.54.0225c13: 逝國。至八月中圭測影不縮不盈。日中
T2125_.54.0225c14: 人立並皆無影。春中亦爾。一年再度日過
T2125_.54.0225c15: 。若日南行。則北畔影長二尺三尺。日向
T2125_.54.0225c16: 南影同爾。神州則南溟北朔更復不同。
T2125_.54.0225c17: 北戸向日是其恒矣。又海東日午關西未
T2125_.54.0225c18: 中。准理既然事難一是故律云。遣取當
T2125_.54.0225c19: 處日中以爲定矣
T2125_.54.0225c20: 夫出家之人要依聖教。口腹之事無日不
T2125_.54.0225c21: 須。揆影而飡理應存念。此其落漠餘何護
T2125_.54.0225c22: 焉。是以弘紹之英無繁重。行海尚持
T2125_.54.0225c23: 去。在地寧得逶隨。故西國相傳云。觀水觀時
T2125_.54.0225c24: 是曰律師矣。又復西國大寺皆有漏水。並是
T2125_.54.0225c25: 積代君王之所奉施。并給漏子衆警時。
T2125_.54.0225c26: 下以銅盆水。上乃銅椀浮内。其椀薄妙
T2125_.54.0225c27: 二升。孔在下穿水便上涌。細若針許
T2125_.54.0225c28: 量時准宜。椀水既盡沈。即打鼓。始從
T2125_.54.0225c29: 。一椀沈打鼓一下。兩椀兩下。三椀三下。
T2125_.54.0226a01: 四椀四下。然後吹螺兩聲。更別打一下。名爲
T2125_.54.0226a02: 一時也。即日東隅矣。更過四椀同前打四。
T2125_.54.0226a03: 更復鳴螺。別打兩下名兩時。即正午矣。若
T2125_.54.0226a04: 兩打則僧徒不食。若見食者。寺法即便
T2125_.54.0226a05: 驅擯。過午後兩時。法亦同爾。夜有四時
T2125_.54.0226a06: 晝相似。總論一日一夜。成八時也。若初夜
T2125_.54.0226a07: 盡時。其知事人則於寺上閣。鳴鼓以警衆。
T2125_.54.0226a08: 此是那爛陀寺漏法。又日將沒時。及天曉時。
T2125_.54.0226a09: 皆於門前打鼓一通。斯等雜任皆是淨人及
T2125_.54.0226a10: 戸人所作。日沒之後乃至天光。大衆全無
T2125_.54.0226a11: 健稚法。凡打*健稚使淨人。皆維那自
T2125_.54.0226a12: *健稚。有四五之別。廣如餘處。其莫訶菩
T2125_.54.0226a13: 提。及倶尸那寺。漏乃稍別。從旦至中椀沈
T2125_.54.0226a14: 十六。若南海骨崙國。則銅釜盛水。穿孔下
T2125_.54.0226a15: 流。水盡之時即便打鼓。一盡一打四椎至中。
T2125_.54.0226a16: 齊暮還然。夜同斯八。總成十六。亦是國王
T2125_.54.0226a17: 施。由斯漏故。縱使重雲暗晝。長無惑午
T2125_.54.0226a18: 之辰。密雨連宵。終罕疑更之夜。若能奏請
T2125_.54.0226a19: 之。深是僧家要事。其漏器法。然須先取
T2125_.54.0226a20: 晝夜停時。旦至午時八椀沈沒。如其減八鑚
T2125_.54.0226a21: 孔令大。調停節數還須巧匠。若日夜漸短。
T2125_.54.0226a22: 即可其半抄。若日夜漸長。復減其半酌
T2125_.54.0226a23: 然以消息度。維那若房設小盃。准理亦
T2125_.54.0226a24: 過。然而東夏五更西方四節調御之教
T2125_.54.0226a25: 但列三時。謂分一夜三分也。初分後分
T2125_.54.0226a26: 念誦思惟。處中一時繋心而睡。無病乖此。
T2125_.54.0226a27: 便招違教之愆。敬而奉行。卒有自他之利
T2125_.54.0226a28:
T2125_.54.0226a29: 南海寄歸内法傳卷第三
T2125_.54.0226b01:
T2125_.54.0226b02:
T2125_.54.0226b03: 南海寄歸内法傳卷第四
T2125_.54.0226b04:  *翻經三藏沙門義淨撰 
T2125_.54.0226b05:   三十一灌沐尊儀三十二讃詠之禮
T2125_.54.0226b06: 三十三尊敬乖式三十四西方學儀
T2125_.54.0226b07: 三十五長髮有無三十六亡財僧現
T2125_.54.0226b08: 三十七受用僧衣三十八佛遮燒己
T2125_.54.0226b09: 三十九傍人獲罪四十古徳不爲
T2125_.54.0226b10: 三十一灌沐尊儀
T2125_.54.0226b11: 詳夫。修敬之本無三尊。契想之因寧過
T2125_.54.0226b12: 四諦。然而諦理幽邃事隔麁心。灌洗聖儀實
T2125_.54.0226b13: 通濟。大師雖滅形像尚存。翹心如在理
T2125_.54.0226b14: 遵敬。或可香花毎設能生清淨之心。或
T2125_.54.0226b15: 灌沐恒爲足蕩昏沈之業。以斯摽念。無
T2125_.54.0226b16: 表之益自收。勸奬餘人。有作之功兼利。冀希
T2125_.54.0226b17: 福者宜意焉
T2125_.54.0226b18: 但西國諸寺。灌沐尊儀。毎於禺中之時。授
T2125_.54.0226b19: 事便鳴健稚授事者。梵云羯磨陀那。陀那是授。
羯磨是事。意道。以衆雜事指授於
T2125_.54.0226b20: 人。舊云維那者非也。維是唐語。意
道綱維。那是梵音。略去羯磨陀
寺庭張施寶
T2125_.54.0226b21: 。殿側羅列香瓶。取金銀銅石之像。置以
T2125_.54.0226b22: 銅金木石槃。内令諸妓女奏其音樂。塗以
T2125_.54.0226b23: 磨香灌以香水取栴檀沈水香木之輩。於礎石上。
以水磨使成泥。用塗像身。方持水
T2125_.54.0226b24: 淨白而揩拭之。然後安置殿中
T2125_.54.0226b25: 諸花。此乃寺衆之儀。令羯磨陀那作
T2125_.54.0226b26: 矣。然於房房之内自浴尊儀。日日皆爲
T2125_.54.0226b27: 心無闕。但是草木之花咸將奉獻。無
T2125_.54.0226b28: 芬馥恒然。市肆之間賣者亦衆。且如
T2125_.54.0226b29: 。蓮華石竹則夏秋散彩。金荊桃杏乃春日
T2125_.54.0226c01: 敷榮。木槿石榴隨時代發。朱櫻素柰逐
T2125_.54.0226c02: 葩。園觀蜀葵之流。山莊香草之類。必須
T2125_.54.0226c03: 持來布列。無宜遙指樹園。冬景片時或容
T2125_.54.0226c04: 闕乏。剪諸繒綵坌以名香。設在尊前斯實
T2125_.54.0226c05: 佳也。至於銅像小大。須細灰甎末揩
T2125_.54.0226c06: 拭光明。清水灌之澄華若鏡。大者月半月盡
T2125_.54.0226c07: 合衆共爲。小者隨己所能毎須洗沐。斯則
T2125_.54.0226c08: 費雖少。而福利尤多。其浴像之水。即擧
T2125_.54.0226c09: 兩指。瀝自頂上。斯謂吉祥之水。冀求
T2125_.54.0226c10: 。奉獻殘花不持嗅棄水棄花不
T2125_.54.0226c11: 。可淨處而傾置之。豈容白首終年尊
T2125_.54.0226c12: 像曾不揩沐。紅花遍野本自無心奉薦。而
T2125_.54.0226c13: 遂省嬾作。遙指池園即休畏苦惰爲。開堂
T2125_.54.0226c14: 普敬便罷。此則師資絶緒。遂使致敬無由。
T2125_.54.0226c15: 泥制底及拓摸泥像。或印絹紙隨處供
T2125_.54.0226c16: 養。或積爲聚以塼裹之即成佛塔。或置
T2125_.54.0226c17: 其銷散西方法俗莫此爲業。又
T2125_.54.0226c18: 復凡造形像及以制底。金銀銅鐵泥漆甎石。
T2125_.54.0226c19: 或聚沙雪。當之時中安二種舍利。一謂
T2125_.54.0226c20: 大師身骨。二謂縁起法頌。其頌曰
T2125_.54.0226c21:     諸法從縁起 如來説是因
T2125_.54.0226c22:     彼法因縁盡 是大沙門説
T2125_.54.0226c23: 要安此二。福乃弘多。由是經中廣爲譬喩
T2125_.54.0226c24: 其利益不可思議。若人造像如穬麥。制
T2125_.54.0226c25: 底如小棗。上置輪相竿若細針。殊因類
T2125_.54.0226c26: 而無窮。勝報遍四生而莫盡。其間委細
T2125_.54.0226c27: 具在別經。幸諸法師等時可務哉。洗敬尊
T2125_.54.0226c28: 。生生値佛之業。花香致設。代代富樂之因。
T2125_.54.0226c29: 自作教人得福無量。曾見有處。四月八日。
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