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南海寄歸内法傳 (No. 2125_ 義淨撰 ) in Vol. 54

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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。
T2125_.54.0227a01: 或道或俗持像路邊。灌濯隨宜不揩拭
T2125_.54.0227a02: 風飄日暴未其儀
T2125_.54.0227a03: 三十二讃詠之禮
T2125_.54.0227a04: 神州之地。自古相傳。但知禮佛題名。多不
T2125_.54.0227a05: 稱揚讃徳。何者聞名但聽其名。罔智之
T2125_.54.0227a06: 高下。讃歎具陳其徳故乃體徳之弘深。即
T2125_.54.0227a07: 西方。制底畔睇及常途禮敬。毎於晡後
T2125_.54.0227a08: 曛黄時。大衆出門繞塔三匝。香花具設
T2125_.54.0227a09: 並悉蹲踞。令其能者作哀雅聲。明徹雄朗
T2125_.54.0227a10: 大師徳。或十頌或二十頌。次第還入
T2125_.54.0227a11: 常集處。既其坐定。令一經師昇師子
T2125_.54.0227a12: 誦少經其師子座在上座頭。量處
T2125_.54.0227a13: 度宜亦不高大。所誦之經多誦三啓。乃是
T2125_.54.0227a14: 尊者馬鳴之所集置。初可十頌許。取經意
T2125_.54.0227a15: 而讃歎三尊。次述正經。是佛親説。讀誦既
T2125_.54.0227a16: 了。更陳十餘頌。論迴向發願。節段三開。故
T2125_.54.0227a17: 三啓。經了之時。大衆皆云蘇婆師多。蘇即
T2125_.54.0227a18: 是妙。婆師多是語。意欲讃經是微妙語。或
T2125_.54.0227a19: 娑婆度。義善哉。經師方下上座先起
T2125_.54.0227a20: 師子座。修敬既訖。次禮聖僧座還居
T2125_.54.0227a21: 。第二上座准前禮二處已。次禮上座。方
T2125_.54.0227a22: 自位而坐。第三上座准次同然。迄乎衆
T2125_.54.0227a23: 。若其衆大。過三五人。餘皆一時望衆起
T2125_.54.0227a24: 禮。隨情而去。斯法乃是東聖方耽摩立底國
T2125_.54.0227a25: 僧徒軌式。至如那爛陀寺。人衆殷繁。僧徒數
T2125_.54.0227a26: 三千。造次難詳集。寺有八院房有
T2125_.54.0227a27: 三百。但可隨時當處自爲禮誦。然此寺法。
T2125_.54.0227a28: 差一能唱導師。毎至晡西巡行禮讃。淨人童
T2125_.54.0227a29: 子持雜香花前而去。院院悉過殿殿皆
T2125_.54.0227b01: 禮。毎禮拜時高聲讃歎。三頌五頌響皆遍徹。
T2125_.54.0227b02: 乎日暮方始言周。此唱導師恒受寺家別
T2125_.54.0227b03: 料供養。或復獨對香臺。則隻坐而心讃。或
T2125_.54.0227b04: *詳梵宇。則衆跪而高闡。然後十指布
T2125_.54.0227b05: 叩頭三禮。斯乃西方承籍禮敬之儀。而老病
T2125_.54.0227b06: 之流任小座。其讃佛者而舊已有。但爲
T2125_.54.0227b07: 之稍別。不梵同。且如禮佛之時
T2125_.54.0227b08: 歎佛相好者。即合直聲長讃。或十頌二十
T2125_.54.0227b09: 頌。斯其法也。又如來等唄。元是讃佛。良
T2125_.54.0227b10: 音韻稍長。意義難顯。或可齋靜夜大
T2125_.54.0227b11: 衆悽然。令一能者誦一百五十讃及四百讃
T2125_.54.0227b12: 并餘別讃。斯成佳也。然而西國禮敬。盛傳
T2125_.54.0227b13: 讃歎。但有才人。莫所敬之尊而爲
T2125_.54.0227b14: 。且如尊者摩咥丁結
里制吒者。乃西方
T2125_.54.0227b15: 宏才碩徳。秀冠群英之人也。傳云。昔佛在
T2125_.54.0227b16: 時。佛因親領徒衆人間遊行。時有鸎鳥。見
T2125_.54.0227b17: 佛相好儼若金山。乃於林内和雅音
T2125_.54.0227b18: 似讃詠。佛乃顧諸弟子曰。此鳥見我歡喜。
T2125_.54.0227b19: 覺哀鳴。縁斯福故。我沒代後。獲得人身
T2125_.54.0227b20: 摩咥*里制吒。廣爲稱歎我實徳
T2125_.54.0227b21: 摩咥*里是母
制吒是兒
其人初依外道出家。事大自在
T2125_.54.0227b22: 。既是所尊。具申讃詠。後乃見所記名。翻
T2125_.54.0227b23: 心奉佛染衣出俗。廣興讃歎。悔前非之已
T2125_.54.0227b24: 。遵勝轍於將來。自悲大師。但逢
T2125_.54.0227b25: 遂抽盛藻。仰符授記佛功徳。初造
T2125_.54.0227b26: 百讃。次造一百五十讃。總陳六度佛世
T2125_.54.0227b27: 尊所有勝徳。斯可謂文情婉麗。共天蘤
T2125_.54.0227b28: 芳。理致清高。與地岳而爭峻。西方造
T2125_.54.0227b29: 者。莫咸同祖習。無著世親菩薩。悉皆
T2125_.54.0227c01: 趾。故五天之地初出家者。亦既誦得五
T2125_.54.0227c02: 戒十戒。即須先教誦斯二讃。無大乘小
T2125_.54.0227c03: 。咸同遵此。有六意焉。一能知佛徳之深
T2125_.54.0227c04: 。二體制文之次第。三令舌根清淨。四得
T2125_.54.0227c05: 胸藏開通。五則處衆不惶。六乃長命無病。
T2125_.54.0227c06: 得此已方學餘經。然而斯美未東夏
T2125_.54.0227c07: 造釋之家故亦多矣。爲和之者誠非一算。陳
T2125_.54.0227c08: 那菩薩親自爲和。毎於頌初各加其一。名
T2125_.54.0227c09: 雜讃。頌有三百。又鹿苑名僧號釋迦提
T2125_.54.0227c10: 。復於陳那頌前。各加一頌。名糅雜讃。總
T2125_.54.0227c11: 四百五十頌。但有制作之流。皆以爲
T2125_.54.0227c12:
T2125_.54.0227c13: 又龍樹菩薩以詩代書。名爲蘇頡里離佉。譯
T2125_.54.0227c14: 密友書。寄與舊檀越南方大國王。號
T2125_.54.0227c15: 多婆漢那。名寅得迦。可謂文藻秀發慰
T2125_.54.0227c16: 誨勤勤。的指中途親逾骨肉。就中旨趣寔
T2125_.54.0227c17: 多意。先令信三尊養父母。持戒
T2125_.54.0227c18: 惡擇人乃交。於諸財色不淨觀。撿
T2125_.54.0227c19: 家室念無常。廣述餓鬼傍生。盛道人天
T2125_.54.0227c20: 地獄。火燃頭上拂除。縁起運心專求
T2125_.54.0227c21: 解脱。勸行三慧。明聖道之八支。令四眞
T2125_.54.0227c22: 圓凝之兩得。如觀自在怨親
T2125_.54.0227c23: 阿彌陀恒居淨土。斯即化生之術。要無
T2125_.54.0227c24: 。五天創學之流。皆先誦此書讃。歸心繋仰
T2125_.54.0227c25: 之類。靡研味終身。若神州法侶誦觀音
T2125_.54.0227c26: 遺教。俗徒讀千文孝經矣。莫欽翫用爲
T2125_.54.0227c27: 師範。其社得迦摩羅。亦同此類社得迦者。
本生也。摩
T2125_.54.0227c28: 羅者。即貫焉。集取菩薩昔
生難行之事。貫之一處*也
若譯可十餘軸
T2125_.54.0227c29: 本生事而爲詩讃。欲順俗妍美讀者
T2125_.54.0228a01: 歡愛教攝群生耳。時戒日王極好文筆。乃
T2125_.54.0228a02: 令曰。諸君但有好詩讃者。明日旦朝
T2125_.54.0228a03: 將示朕。及其總集得五百夾。展而閲之。多
T2125_.54.0228a04: 是*社得迦摩羅矣。方知讃詠之中。斯爲
T2125_.54.0228a05: 。南海諸島有十餘國。無法俗*咸皆諷
T2125_.54.0228a06: 誦。如前詩讃。而東夏未曾譯出。又戒日王
T2125_.54.0228a07: 乘雲菩薩以身代龍之事。緝爲歌詠。奏
T2125_.54.0228a08: 絃管人作樂。舞之蹈之流布於代
T2125_.54.0228a09: 又東印度月官大士。作輸安呾囉太子
T2125_.54.0228a10: 。詞人皆舞詠遍五天
T2125_.54.0228a11: 舊云蘇達拏太子者是也。又尊者馬鳴。亦
T2125_.54.0228a12: 歌詞及莊嚴論。并作佛本行詩。大本若譯
T2125_.54.0228a13: 十餘卷。意述如來始自王宮乎雙樹
T2125_.54.0228a14: 一代佛法。並緝爲詩。五天南海無諷誦
T2125_.54.0228a15: 意明字少而攝義能多。復令讀者心悦忘
T2125_.54.0228a16: 倦。又復纂持聖教能生福利。其一百五十
T2125_.54.0228a17: 讃。及龍樹菩薩書。並別録寄歸。樂讃詠
T2125_.54.0228a18: 時當誦習
T2125_.54.0228a19: 三十三尊敬乖式
T2125_.54.0228a20: 夫禮敬之儀。教有明則。自可六時策念四體
T2125_.54.0228a21: 翹勤。端居一房乞食爲業。順頭陀之行
T2125_.54.0228a22: 知足之道。但著三衣盈長。無
T2125_.54.0228a23: 致想有累全祛。豈得輒異僧儀別行軌式
T2125_.54.0228a24: 出家服常類。而在鄽肆之中
T2125_.54.0228a25: 俗流。撿尋律教全遮此事。佛言。有二種
T2125_.54.0228a26: 應禮。所謂三寶及大己苾芻。又有齎持尊像
T2125_.54.0228a27: 大道中。塵坌聖容以求財利。或有
T2125_.54.0228a28: 身刺臉斷節穿肌。詐託好心本希活命
T2125_.54.0228a29: 斯之色西國全無。導諸人復行
T2125_.54.0228b01: 三十四西方學法
T2125_.54.0228b02: 夫大聖一音。則貫三千而總攝。或隨機五
T2125_.54.0228b03: 。乃彰七九而弘濟七九者。即是聲明中七
轉九例也。如下略明耳
T2125_.54.0228b04: 意言法藏。天帝領無説之經。或復順語談
T2125_.54.0228b05: 詮。支那悟本聲之字。致使投縁發慧各稱
T2125_.54.0228b06: 虚心准義除煩並凝圓寂。至於勝義諦理
T2125_.54.0228b07: 逈絶名言。覆俗道中非文句覆俗諦者。舊
云世俗諦。義
T2125_.54.0228b08: 不盡也。意道。俗事覆他眞理。色本非瓶。妄爲瓶解。聲無
歌曲。漫作歌心。又復識相生時。體無分別。無明所蔽。妄
T2125_.54.0228b09: 起衆形。不了自心。謂境居外。蛇繩並謬。正智斯。淪
由此蓋眞。名爲覆俗矣。此據覆即是俗。名爲覆俗。
T2125_.54.0228b10: 或可但云
眞諦覆諦
然則古來譯者。梵軌罕談。近日傳經
T2125_.54.0228b11: 但云初七。非知也。無益不論。今望
T2125_.54.0228b12: 梵文。無翻譯之重。爲此聊題節段
T2125_.54.0228b13: 粗述初基者然而骨崙速利。尚能總*讀梵經。
豈況天府神州。而不談其本説。故
T2125_.54.0228b14: 西方讃云曼殊室利現在并州。人皆有
福。理應欽讃。其文既廣。此不繁録
夫聲明者。
T2125_.54.0228b15: 梵云攝拖苾馱停夜
*反
攝拖是聲。苾馱是明。即
T2125_.54.0228b16: 五明論之一明也。五天俗書。總名毘何羯喇
T2125_.54.0228b17: 。大數有五。同神州之五經舊云毘伽羅
論音訛*也
T2125_.54.0228b18: 一則創學悉談章。亦名悉地羅窣覩。斯乃小
T2125_.54.0228b19: 學標章之稱。倶以成就吉祥目。本有
T2125_.54.0228b20: 十九字。共相乘轉。成一十八章。總有一萬
T2125_.54.0228b21: 餘字。合三百餘頌。凡言一頌。乃有四句。一
T2125_.54.0228b22: 句八字。總成三十二言。更有小頌大頌。不
T2125_.54.0228b23: 具述。六歳童子學之。六月方了。斯乃相
T2125_.54.0228b24: 傳。是大自在天之所説也
T2125_.54.0228b25: 二謂蘇呾囉。即是一切聲明之根本經也。譯
T2125_.54.0228b26: 略詮意明。略詮要義。有一千頌。是古博
T2125_.54.0228b27: 學鴻儒波尼儞所造也。爲大自在天之所
T2125_.54.0228b28: 。面現三目。時人方信。八歳童子八月誦
T2125_.54.0228c01: 了。三謂馱覩章。有一千頌。專明字元。功如
T2125_.54.0228c02: 上經矣。四謂三棄攞章。是荒梗之義。意比
T2125_.54.0228c03: 田夫創開疇畎。應三荒章。一名頞瑟吒
T2125_.54.0228c04: 馱覩一千
二名一千
三名鄔拏地一千
T2125_.54.0228c05: 馱覩者。則意明七例。曉十羅聲。述二九之
T2125_.54.0228c06: 。言七例者。一切聲上皆悉有之。一一聲
T2125_.54.0228c07: 中各分&MT01206;。謂一言二。言多言。總成二十
T2125_.54.0228c08: 一言也。如男子。一人名補嚕灑。兩人名
T2125_.54.0228c09: 補嚕&T034181;。三人名補嚕沙。此中聲有呼噏重
T2125_.54.0228c10: 輕之別。於七例外更有召聲。便成
T2125_.54.0228c11: 。初句既三。餘皆准此。恐繁不録。名
T2125_.54.0228c12: 盤多聲總有三八
二十四聲
十羅聲者。有十種羅字。顯
T2125_.54.0228c13: 一聲時。便明三世之異。二九韻者。明上中
T2125_.54.0228c14: 下尊卑彼此之別。言有十八不同。名丁岸哆
T2125_.54.0228c15: 也文*荼則合成字體。且如樹之一目。梵
T2125_.54.0228c16: 苾力叉。便引二十餘句經文。共相雜糅。
T2125_.54.0228c17: 方成一事之號也。鄔拏地則大同斯例。而
T2125_.54.0228c18: 廣略不等爲異。此三荒章。十歳童子三
T2125_.54.0228c19: 年勤學方解其義。五謂苾栗底蘇呾羅。即是
T2125_.54.0228c20: 前蘇呾囉釋也。上古作釋。其類寔多。於
T2125_.54.0228c21: 妙者有十八千頌。演其經本詳談衆義。盡
T2125_.54.0228c22: 寰中之規矩。極天人之軌則。十五童子五歳
T2125_.54.0228c23: 方解。神州之人若向西方學問者。要須
T2125_.54.0228c24: 此方可餘。如其不然空自勞矣。斯等
T2125_.54.0228c25: 諸書並須暗誦。此據上人爲准。中下之流
T2125_.54.0228c26: 意可測。翹勤晝夜不寧寢。同孔父之
T2125_.54.0228c27: 三絶。等精之百遍。牛毛千數麟角唯一。
T2125_.54.0228c28: 功與神州上明經相似。此是學士闍耶
T2125_.54.0228c29: 昳底所造。其人乃器量弘深文彩秀發。一聞
T2125_.54.0229a01: 便領詎假再談。敬重三尊多營福業。沒代
T2125_.54.0229a02: 今向三十載矣。閑斯釋已。方學緝綴書
T2125_.54.0229a03: 造詩篇。致想因明誠倶舍。尋
T2125_.54.0229a04: 門論比量善成。習本生貫清才秀發。然後函
T2125_.54.0229a05: 丈傳授經三二年。多在那爛陀寺中天
或居
T2125_.54.0229a06: 跋臘毘國西天
斯兩處者。事等金馬石渠龍
T2125_.54.0229a07: 門闕里。英彦雲聚商搉是非。若賢明歎善遐
T2125_.54.0229a08: 邇稱俊。方始自忖鋒鍔刃王庭。獻策呈
T2125_.54.0229a09: 才希望利用。坐談論之處。己則重席表奇。
T2125_.54.0229a10: 破斥之場。他乃結舌稱愧。響震五山
T2125_.54.0229a11: 四域。然後受封邑榮班。賞素高門更
T2125_.54.0229a12: 餘業
T2125_.54.0229a13: 復有苾栗底蘇呾羅議釋。名朱儞。有二十
T2125_.54.0229a14: 四千頌。是學士鉢顛社攞所造。斯乃重顯
T2125_.54.0229a15: 擘肌分理。詳明後釋剖折毫芒。明經學
T2125_.54.0229a16: 此。三歳方了。功與春秋周易相似
T2125_.54.0229a17: 次有伐致呵利論。是前朱儞議釋。即大學士
T2125_.54.0229a18: 㨖呵利所造。有二十五千頌。斯則盛談
T2125_.54.0229a19: 人事聲明之要。廣叙諸家興廢之由。深明
T2125_.54.0229a20: 善論因喩。此學士乃響五天徳流
T2125_.54.0229a21: 。徹信三寶想二空。希勝法而出家。
T2125_.54.0229a22: 纒染而便俗。斯之往復數有七焉。自
T2125_.54.0229a23: 深信因果。誰能若此勤著。自嗟詩曰。由
T2125_.54.0229a24: 便歸俗。離貪還服緇。如何兩種事。弄我若
T2125_.54.0229a25: 嬰兒。即是護法師之同時人也。毎於寺内
T2125_.54.0229a26: 心歸俗。被煩惱逼確爾不移。即令學生
T2125_.54.0229a27: 輿向寺外。時人問其故。答曰。凡是福地。本
T2125_.54.0229a28: 戒行所居。我既内有邪心。即是虧乎正
T2125_.54.0229a29: 。十方僧地無投足。爲清信士身著
T2125_.54.0229b01: 。方入寺中揚正法。捨化已來經四十
T2125_.54.0229b02:
T2125_.54.0229b03: 次有薄迦抧也
*反
。頌有七百。釋有七千。亦是
T2125_.54.0229b04: 伐㨖呵利所造。叙聖教量及比量義
T2125_.54.0229b05: 次有蓽拏。頌有三千。釋有十四千。頌乃伐
T2125_.54.0229b06: 㨖呵利所造。釋則護法論師所製。可謂窮
T2125_.54.0229b07: 天地之奧祕。極人理之精華矣若人學至
T2125_.54.0229b08: 。方曰善解聲明。與九經百家相似。斯等
T2125_.54.0229b09: 諸書。法俗悉皆通學。如其不學。不多聞
T2125_.54.0229b10: 之稱。若出家人。則遍學奈耶。具討經及
T2125_.54.0229b11: 。挫外道中原之逐鹿。解傍詰沸鼎
T2125_.54.0229b12: 之銷凌。遂使響流贍部之中。受敬人天之
T2125_.54.0229b13: 。助佛揚化廣導群有。此則奕代挺生。若
T2125_.54.0229b14: 一若二。取喩同乎日月。表況譬之龍象。斯
T2125_.54.0229b15: 乃遠則龍猛提婆馬鳴之類。中則世親無著
T2125_.54.0229b16: 僧賢清哲之徒。近則陳那護法法稱戒賢及
T2125_.54.0229b17: 師子月安慧徳*慧*慧護徳光勝光之輩。斯
T2125_.54.0229b18: 等大師。無前内外衆徳。各並少欲知
T2125_.54.0229b19: 足。誠無與比。俗流外道之内。實此類而難
T2125_.54.0229b20: 廣如西方十
徳傳中具述
法稱則重顯因明徳光乃再
T2125_.54.0229b21: 律藏。徳*慧乃定門澄想。*慧護則廣
T2125_.54.0229b22: 正邪。方驗鯨海巨深名珍現彩。香峯高峻上
T2125_.54.0229b23: 藥呈奇。是知佛法含弘何所納。莫
T2125_.54.0229b24: 響成篇。寧煩十四之足。無百遍。兩卷
T2125_.54.0229b25: 一聞便領有外道造六百頌。來難護法師。
法師對衆一聞。文義倶領
又五天
T2125_.54.0229b26: 之地。皆以婆羅門貴勝。凡有座席。並不
T2125_.54.0229b27: 餘三姓同行。自外雜類故宜遠矣。所
T2125_.54.0229b28: 典誥有四薜陀書。可十萬頌。薜陀是明解
T2125_.54.0229b29: 義。先云圍陀者訛也。咸悉口相傳授。而不
T2125_.54.0229c01: 之於紙葉。毎有聰明婆羅門。誦斯十萬
T2125_.54.0229c02: 即如西方相承有學聰明法。一謂覆審生
T2125_.54.0229c03: 智。二則字母安神。旬月之間思若泉涌。一聞
T2125_.54.0229c04: 便領無再談。親覩其人固非虚耳。於
T2125_.54.0229c05: 印度一大士日月官。是大才雄菩薩
T2125_.54.0229c06: 人也。淨到之日其人尚存。或問之曰。毒境
T2125_.54.0229c07: 毒藥。爲誰重。應聲答曰。毒藥與
T2125_.54.0229c08: 。相去實成遙。毒藥飡方害。毒境念便燒。
T2125_.54.0229c09: 又復騰蘭乃*振聲於東洛。眞諦則駕
T2125_.54.0229c10: 逸響於南溟。大徳羅什致徳匠於他土。法
T2125_.54.0229c11: 師玄奘&MT04537;師功於自邦。然今古諸師。並光
T2125_.54.0229c12: 傳佛日。有空齊致。習三藏以爲師定慧雙
T2125_.54.0229c13: 修。指七覺而爲匠。其西方現在。則羝羅*荼
T2125_.54.0229c14: 寺有智月法師。那爛陀中則寶師子大徳。東
T2125_.54.0229c15: 方即有地婆羯羅蜜呾。南&MT01631;呾他掲
T2125_.54.0229c16: 多掲。南海佛逝國。則有釋迦雞栗底
T2125_.54.0229c17: 今現在佛誓國。
歴五天而廣學矣
斯並比秀前賢。追蹤往哲。曉
T2125_.54.0229c18: 因明論。則思擬陳那。味瑜伽宗。實罄懷無
T2125_.54.0229c19: 。談空則巧符龍猛。論有則妙體僧賢。此
T2125_.54.0229c20: 諸法師。淨並親狎筵机受微言。慶新知
T2125_.54.0229c21: 於未聞。温舊解於曾得。想傳燈之一望。實
T2125_.54.0229c22: 朝聞。冀蕩塵於百。分隨昏滅。尚乃
T2125_.54.0229c23: 遺珠於鷲嶺。時得其眞。擇散寶於龍河
T2125_.54.0229c24: 頗逢其妙。仰蒙三寶之遠被。頼皇澤之遐
T2125_.54.0229c25: 。遂得踵東歸帆南海。從耽摩立底
T2125_.54.0229c26: 。已達室利佛誓。停住已經四年。留連
T2125_.54.0229c27: 歸國
T2125_.54.0229c28: 三十五長髮有無
T2125_.54.0229c29: 長髮受具五天所無。律藏不有文。侚
T2125_.54.0230a01: 元無此事。但形同俗相。難護罪。既不
T2125_.54.0230a02: 持。受亦何益。必有淨心。須求剃髮染衣潔
T2125_.54.0230a03: 念解脱爲懷。五戒十戒奉而不虧。圓具圓
T2125_.54.0230a04: 心遵修律藏。瑜伽畢學。體窮無著之八支
T2125_.54.0230a05: 一二十唯識論。二三十唯識論。三攝大乘論。四對法論。
辯中邊論。六縁起論。七大莊嚴論。八成業論。此中
T2125_.54.0230a06: 雖有世親所造。
然而功歸無著也
因明著功。鏡徹陳那之八論
T2125_.54.0230a07: 一觀三世論。二觀總相論。三觀境論。四因門論。五
似因門論。六理門論。七取事施設論。八集量論*也
T2125_.54.0230a08: 阿毘達磨。則遍窺六足。學阿笈摩經。乃
T2125_.54.0230a09: 全探四部。然後降邪伏外搉揚正理。廣化
T2125_.54.0230a10: 群物弘誘忘疲。運想二空懷八道
T2125_.54.0230a11: 四定護七篇。以此送終斯爲上也。如其
T2125_.54.0230a12: 爾。雖居家私室端然一體以
T2125_.54.0230a13: 出離。隨乞匂以供公上。著麁服而遮
T2125_.54.0230a14: 。守持八戒一不殺生。二不偸盜。三不婬佚。四不
妄語。五不飮酒。六不作樂冠花塗香
T2125_.54.0230a15: 七不坐高廣大床。
八不非時食
盡形壽以要心。歸敬三尊。契
T2125_.54.0230a16: 涅槃想。斯其次也。必其現處樊
T2125_.54.0230a17: 育妻息。恭心敬上慈懷念下。受持五戒
T2125_.54.0230a18: 恒作四齋黒月八日。或十四日。或十五日。白月
八日十五日。要須受其八戒。方稱聖修。
T2125_.54.0230a19: 若無前七。而唯第八。獲福固其少
焉。意在防餘七過。不但餓腹而已
忠恕在人克
T2125_.54.0230a20: 於己。作無罪事以奉官輸。斯亦佳也無罪。
謂是興
T2125_.54.0230a21: 易。由其不損衆生。西國時俗。皆以商人爲貴。不重農
夫。由其耕墾多傷物命。又養蠶屠殺深是苦因。毎一年
T2125_.54.0230a22: 中損害巨億。行之自久。不以爲非。未來
生中。受苦無極。不爲此業名爲無罪也
至如俗徒
T2125_.54.0230a23: 蠢蠢不三歸。盡壽遑遑寧持一戒。不
T2125_.54.0230a24: 涅槃是寂滅。豈悟生死是輪迴。鎭爲罪業
T2125_.54.0230a25: 斯其下也
T2125_.54.0230a26: 三十六亡僧現
T2125_.54.0230a27: 凡有亡苾芻物。律具廣文。此備時須
T2125_.54.0230a28: 但略疏出。先問負債囑授及看病人。依法商
T2125_.54.0230b01: 量勿理。餘殘之物准事應
T2125_.54.0230b02: 嗢拕南曰
T2125_.54.0230b03:     田宅店臥具 銅鐵及諸皮
T2125_.54.0230b04:     剃刀等瓶衣 諸竿并雜畜
T2125_.54.0230b05:     飮食及諸藥 床座并券契
T2125_.54.0230b06:     三寶金銀等 成未成不
T2125_.54.0230b07:     如是等諸物 可分不可分
T2125_.54.0230b08:     隨應簡別知 是世尊所
T2125_.54.0230b09: 隨應者。所謂田宅邸店臥具氈褥諸銅鐵
T2125_.54.0230b10: 器。並不分。於中鐵鉢小鉢及小銅椀戸
T2125_.54.0230b11: 鑰針錐剃刀刀子鐵杓火爐。及斧鑿等。并盛
T2125_.54.0230b12: 此諸袋。若瓦器。謂鉢小鉢淨觸君持。及貯油
T2125_.54.0230b13: 物。并盛水器。此並應分。餘不分。其木器
T2125_.54.0230b14: 竹器。及皮臥物剪髮之具。奴婢飮食穀豆。及
T2125_.54.0230b15: 田宅等。皆入四方僧。若可移轉物。應
T2125_.54.0230b16: 四方僧共用。若田宅村園屋宇不
T2125_.54.0230b17: 移者。應四方僧。若有所餘一切衣被。無
T2125_.54.0230b18: 法衣俗衣若染不染及皮油瓶鞋屨之
T2125_.54.0230b19: 。並現前應分。先云同袖不分。白衣入重
T2125_.54.0230b20: 者。蓋是以意斟酌也。大竿可贍部光像
T2125_.54.0230b21: 處懸幡之竿言贍部光像者。即如律中所出。縁起
元爲。世尊不處衆時。衆無威肅。致
T2125_.54.0230b22: 使給園長者請世尊曰。願作瞻部
光像。衆首置之。大師。許作
細者可
T2125_.54.0230b23: 行與苾芻言錫杖者。梵云喫棄羅。即是鳴聲之
義。古人譯爲錫者。意取錫錫作聲
T2125_.54.0230b24: 鳴。杖錫杖任情稱。説目驗。西方所持錫杖。頭上唯
有一股鐵捲。可容三二寸安其&MT04918;管。長四五指。其竿
T2125_.54.0230b25: 用木。麁細隨時。高與肩齊。下安鐵纂。可二寸許。
其鐶或圓或偏。屈各合中間可容大指。或六或
T2125_.54.0230b26: 八。穿安股上。銅鐵任情。原斯制意。爲乞食時。防其
牛犬。何用辛苦&T016254;奉勞心。而復通身總鐵。頭安四股。
T2125_.54.0230b27: 重滯將持。非常冷
澁。非本製也
四足之内。若是象馬駝騾驢
T2125_.54.0230b28: 乘。當國王家。牛羊入四方僧。不分也。
T2125_.54.0230c01: 若甲鎧之類。亦入國王家。雜兵刃等。可
T2125_.54.0230c02: 針錐刀子及錫杖頭行與現前僧伽縱不
普遍
T2125_.54.0230c03: 從大
者行
罟網之屬。應羅窓。若上彩色又黄朱
T2125_.54.0230c04: 碧青緑等物。應佛堂供像用。白土赤
T2125_.54.0230c05: 土及下青色。現前應分。若酒欲酸。可
T2125_.54.0230c06: 。待醋已。僧應之。若現是酒。應可
T2125_.54.0230c07: 。不酤賣。佛言。汝諸苾芻。若有我出
T2125_.54.0230c08: 。不酒與他及以自飮。乃至不
T2125_.54.0230c09: 渧酒瀝置口中。若將酒及糟。起麺并糟
T2125_.54.0230c10: 羹之類食者。咸招越法之罪。律有成制。不
T2125_.54.0230c11: 靈巖道場常以麮漿起麺。避
其酒過。先人誠有意焉
諸有雜藥
T2125_.54.0230c12: 之屬。應淨庫以供病者隨意通用。諸有
T2125_.54.0230c13: 珍寶珠玉分爲二分。一分入法。一分入僧。
T2125_.54.0230c14: 法物可佛經并料理師子座。入僧者現
T2125_.54.0230c15: 前應分。若寶等所成床榻之屬。應須出賣
T2125_.54.0230c16: 現前應分。木所成者入四方僧伽
T2125_.54.0230c17: 所有經典章疏皆不分。當經藏四方
T2125_.54.0230c18: 僧共讀。其外書賣之現前應分。所有倦契
T2125_.54.0230c19: 之物。若能早索得者。即可之。如
T2125_.54.0230c20: 者。券當貯庫。後時索得充四方僧用。若諸
T2125_.54.0230c21: 金銀及成未成器貝齒諸錢。並分爲三分。一
T2125_.54.0230c22: 佛陀。二達摩。三僧伽。佛物應理佛堂及
T2125_.54.0230c23: 髮爪窣覩波所有破壞。法物寫佛經理師
T2125_.54.0230c24: 子座。衆物現前應分。六物當看病人。自
T2125_.54.0230c25: 餘雜碎之物。准此應知。具如大律
T2125_.54.0230c26: 三十七受用僧物
T2125_.54.0230c27: 現今西方所有諸寺苾芻衣服。多出常住僧
T2125_.54.0230c28: 或是田園之餘。或是樹果之利。年年分與以
T2125_.54.0230c29: 衣直。問曰。亡人所有穀食。尚遣入僧。況
T2125_.54.0231a01: 復衆家豆粟。別人何合分用。答施主本捨
T2125_.54.0231a02: 。元爲給僧衆。豈容但與其食而令
T2125_.54.0231a03: 體住乎。又復詳審當事。並有功勞家人。尚
T2125_.54.0231a04: 自與衣。曹主何宜合。以其道理。供食之
T2125_.54.0231a05: 餘充衣非損。斯乃西國衆僧。大途議論。然
T2125_.54.0231a06: 其律典時含出沒耳。又西國諸寺。別置
T2125_.54.0231a07: 服之莊。神州道場自有給衣之所。亦得
T2125_.54.0231a08: 道俗。此據施主無心。設令飡噉。理亦非
T2125_.54.0231a09: 過。凡是布施僧家田宅乃至雜物。並通衆僧
T2125_.54.0231a10: 衣食者。此則誠無疑慮之患。若*無心作
T2125_.54.0231a11: 盡無障之意者。雖僧家。情乃普通一切
T2125_.54.0231a12: 但食用者咸無過也。並由施主先心所期
T2125_.54.0231a13: 耳。但神州之地。別人不僧衣。爲此孜孜
T2125_.54.0231a14: 實成妨業。設使應存命。非是不
T2125_.54.0231a15: 。若其常住有食兼著僧衣。即可端拱不
T2125_.54.0231a16: 寺門。亦是深成省事。況乎糞掃三衣巡
T2125_.54.0231a17: 家乞食。蘭若依樹正命自居。定慧内融極
T2125_.54.0231a18: 木叉之路。慈悲外發。摽心普濟之津。以
T2125_.54.0231a19: 送終斯爲上矣。然則常住之物。用作衣被床
T2125_.54.0231a20: 褥之流。并雜資具平分受用不別人。掌愛
T2125_.54.0231a21: 護持事過己物。有大者至。輟小而與。斯乃
T2125_.54.0231a22: 聖教佛自明言。如法用之誠無罪咎。足
T2125_.54.0231a23: 躯。免追求之費。寧容寺家巨富穀麥爛
T2125_.54.0231a24: 。奴婢滿坊錢財委庫。不受用相共抱
T2125_.54.0231a25: 貧。可否之宜智者時鏡。或有寺家不
T2125_.54.0231a26: 。僧物分以私飡遮他常住。十方邪命但存
T2125_.54.0231a27: 一已。斯乃自行非法。苦報誰代當來
T2125_.54.0231a28: 三十八燒身不合
T2125_.54.0231a29: 諸出家衆内頗有一途。初學之流情存
T2125_.54.0231b01: 。未聖典信先人。將燒指作精勤
T2125_.54.0231b02: 然肌大福。隨情即作斷在自心。然經
T2125_.54.0231b03: 中所明。事存通俗。己身尚勸供養。何況諸
T2125_.54.0231b04: 餘外財。是故經中但言若人發心。不出家
T2125_.54.0231b05: 之衆。意者出家之人局乎律藏。戒中無犯方
T2125_.54.0231b06: 通經。於戒有違未其可。縱使香臺草
T2125_.54.0231b07: 茂。豈損一莖。曠野獨飢。寧飡半粒。然衆生
T2125_.54.0231b08: 喜見。斯乃俗流。燒臂供養。誠其宜矣。可
T2125_.54.0231b09: 菩薩捨男捨女。遂遣苾芻求男女以捨之。
T2125_.54.0231b10: 大士捐目捐身。即令乞士將而行
T2125_.54.0231b11: 。仙預斷命。豈律者所爲。慈力捨身。非
T2125_.54.0231b12: 徒應作。比聞少年之輩勇猛發心。意謂。燒身
T2125_.54.0231b13: 便登正覺。遂相踵習輕棄其躯。何則十劫百
T2125_.54.0231b14: 劫難人身。千生萬生雖人罕智。稀聞
T2125_.54.0231b15: 三尊。今既託體勝場。投心妙法。纔
T2125_.54.0231b16: 一頌。棄沙肌而尚輕。暫想無常。捨
T2125_.54.0231b17: 而寧重。理應堅修戒品惠四恩。固想
T2125_.54.0231b18: 定門冀拔三有。小愆大懼。若深海之護
T2125_.54.0231b19: 浮嚢。行惠堅防。等薄氷而策奔駿。然
T2125_.54.0231b20: 後憑善友力。臨終助不心驚正念翹懷。當
T2125_.54.0231b21: 來願見慈氏。若希小果。即八聖可求。如學
T2125_.54.0231b22: 大因。則三祇斯始。怱怱自斷躯命。實亦未
T2125_.54.0231b23: 其理。自殺之罪事亞初篇矣。撿尋律藏
T2125_.54.0231b24: 遣爲。滅愛親要方。斷惑豈由
T2125_.54.0231b25: 已。房中打勢佛障不聽。池内存生尊自稱
T2125_.54.0231b26: 善。破重戒而隨自意。金口遮而不從。以
T2125_.54.0231b27: 此歸心誠非聖教。必有菩薩行
T2125_.54.0231b28: 。亡己濟生固在言外
T2125_.54.0231b29: 三十九傍人獲罪
T2125_.54.0231c01: 凡燒身之類各表中誠。或三人兩人。同心結
T2125_.54.0231c02: 契。誘諸初學詳爲勸死。在前亡者自獲
T2125_.54.0231c03: 。末後命終定招夷罪。不肯持禁而存
T2125_.54.0231c04: 。破戒求死固守專心曾不教。儻
T2125_.54.0231c05: 傍人勸作。即犯針穴之言。若道何不火。
T2125_.54.0231c06: 便招*折石之過。嗚呼此事誠可愼哉。俗云。
T2125_.54.0231c07: 殺身不報徳。滅名不立節。然而投
T2125_.54.0231c08: 。是菩薩之濟苦。割身代鴿。非沙門之
T2125_.54.0231c09: 所爲。以此同科實非其況。聊准三藏略陳
T2125_.54.0231c10: 可不。進退之宜智者詳察。然恒河之内日殺
T2125_.54.0231c11: 幾人。伽耶山邊自殞非一。或餓而不食。或
T2125_.54.0231c12: 樹投身。斯等迷途。世尊判爲外道。復有
T2125_.54.0231c13: 自刑斷勢。深乖律典。設有非者。恐罪
T2125_.54.0231c14: 敢相諫。若其縁斯致命。便誤一生大事
T2125_.54.0231c15: 佛因斯理制而不許。上人通識自不肯爲
T2125_.54.0231c16: 古徳相傳述之如
T2125_.54.0231c17: 四十古徳不爲
T2125_.54.0231c18: 且如淨親教師。則善遇法師也
T2125_.54.0231c19: 軌範師則慧智禪師也。年過七歳幸得
T2125_.54.0231c20: 。斯二師者。並太山金輿谷聖人朗禪師所
T2125_.54.0231c21: 造神通寺之大徳也。俗縁在乎徳貝二州
T2125_.54.0231c22: 矣。二徳以爲。山居獨善寡利生之路。乃共
T2125_.54.0231c23: 平林枕清澗。於土窟寺式修淨居
T2125_.54.0231c24: 即齊州城西四十里許。營無盡藏食。供養無
T2125_.54.0231c25: 礙。所受檀施咸隨喜捨。可謂四弘誓願。共乾
T2125_.54.0231c26: 坤而罔極。四攝廣濟。等塵沙而不窮。敬
T2125_.54.0231c27: 寺宇興福業。略叙法師之七徳
T2125_.54.0231c28: 一法師之博聞也。乃正窺三藏傍睇百家
T2125_.54.0231c29: 兩學倶兼六藝通備。天文地理之術。陰陽暦
T2125_.54.0232a01: 算之奇。但有經心則妙貫神府。洋洋慧海。
T2125_.54.0232a02: 竟瀉流而罔竭。粲粲文囿。鎭敷榮而弗萎。
T2125_.54.0232a03: 所制文藻及一切經音。并諸字書。頗傳於世
T2125_.54.0232a04: 毎自言曰。我若不識則非是字。二法師之多
T2125_.54.0232a05: 能也。巧篆籀鍾張。聽絲桐子期之
T2125_.54.0232a06: 山水。運斤斧匠石之去飛泥。哲人
T2125_.54.0232a07: 器斯之謂也
T2125_.54.0232a08: 三法師之聰慧也。讀涅槃經一日便遍。初
T2125_.54.0232a09: 斯典四月部終。研味幽宗妙探玄旨。教
T2125_.54.0232a10: 小童則誘之以半字。誠無按劍之疑。授
T2125_.54.0232a11: 則瀉之於完器。實有捧珍之益。昔
T2125_.54.0232a12: 隨季道銷。法師乃梗遷楊府。諸僧見説咸
T2125_.54.0232a13: 云魯漢。體多貢卦。遂令法師讀涅槃經。遣
T2125_.54.0232a14: 二小師隨句。法師于時慷慨喉吻激
T2125_.54.0232a15: 揚音旨。旦至日角三帙已終。時人莫
T2125_.54.0232a16: 讃請休嗟歎希有。此乃衆所共知私讃
T2125_.54.0232a17: 也。四法師之度量也。但有市易隨索隨酬。無
T2125_.54.0232a18: 高下曾不減價。設有計直到還。亦不
T2125_.54.0232a19: 。時人以爲雅量超群也。五法師之仁愛
T2125_.54.0232a20: 也。重義輕財遵菩薩行。有人從乞咸不
T2125_.54.0232a21: 。日施三文是常願。又曾於隆冬之月
T2125_.54.0232a22: 客僧道安冒雪遠行腨足皆破。停村數日潰
T2125_.54.0232a23: 爛膿流。村人車載送至寺所。法師新造
T2125_.54.0232a24: 。纔始擐體。出門忽見。不覺以帔掩其膿
T2125_.54.0232a25: 。傍人止之曰。宜故物新者。法
T2125_.54.0232a26: 師曰。交濟嚴苦何暇餘。時人見聞莫
T2125_.54.0232a27: 深讃。雖復事非過大。而能者固亦尠矣。六
T2125_.54.0232a28: 法師之策勵也。讀八部般若。各並百遍。
T2125_.54.0232a29: 一切。屡訖。修淨方業日夜翹
T2125_.54.0232b01: 勤。瑩佛僧地希生不動。大分塗跣恐損
T2125_.54.0232b02: 。運想標心曾無懈替。掃灑香臺。類安養
T2125_.54.0232b03: 之蓮開九品。莊嚴經室。若鷲嶺之天雨
T2125_.54.0232b04: 。其有見者。無歎功徳。躬自忘倦畢
T2125_.54.0232b05: 命爲期。又轉讀之餘。念阿彌陀佛。四儀無
T2125_.54.0232b06: 闕寸影非空。計小豆粒兩載。弘濟之
T2125_.54.0232b07: 端固非一品。七法師之知命也。法師將終。
T2125_.54.0232b08: 先一年内所有文章雜書史等。積爲大聚
T2125_.54.0232b09: 裂作紙泥。寺造金剛兩躯以充其用。門人
T2125_.54.0232b10: 進而諫曰。尊必須紙。敢以空紙之。師曰。
T2125_.54.0232b11: 著斯文久來誤我。豈於今日而誤他哉。
T2125_.54.0232b12: 譬乎令鴆毒徑嶮途。其未可也。廢
T2125_.54.0232b13: 正業傍功。聖開上品耽成大過。己所
T2125_.54.0232b14: 欲勿他矣。門徒稱善而退。其説文及字
T2125_.54.0232b15: 書之流。幸蒙曲賜。乃垂誨曰。汝略披經史
T2125_.54.0232b16: 文字薄識。宜可情勝典斯累。將欲
T2125_.54.0232b17: 終時先告門人曰。吾三數日定當去矣。然
T2125_.54.0232b18: 終際必抱掃箒而亡。我之餘骸當
T2125_.54.0232b19: 。後於晨朝臨清澗。蕭條白楊之下。彷
T2125_.54.0232b20: 徨緑篠之側。孑然獨坐執篲而終。門人慧
T2125_.54.0232b21: 力禪師。侵明就謁。怪聲寂爾。乃將手親附
T2125_.54.0232b22: 但見熱氣衝頭足手倶冷。遂便大哭四遠咸
T2125_.54.0232b23: 集。于時法侶悲啼。若金河之流血灑地。俗
T2125_.54.0232b24: 徒號慟。等玉嶺之摧碎明珠。傷道樹之早
T2125_.54.0232b25: 。歎法舟之遽沒於寺之西園。春秋六
T2125_.54.0232b26: 十三矣。身亡之後。縁身資。具但有三衣及故
T2125_.54.0232b27: 鞋履二兩并隨宜臥具而已。法師亡日。淨
T2125_.54.0232b28: 年十二矣。大象既去無依投。遂棄外書
T2125_.54.0232b29: 情内典。十四得緇侶。十八擬向西天
T2125_.54.0232c01: 三十七方遂所願。淨來日就墓辭禮。于
T2125_.54.0232c02: 時已霜林半拱宿草填塋。神道雖疎。展
T2125_.54.0232c03: 在之敬。周環企望。述遠渉之心。冀福利於
T2125_.54.0232c04: 幽靈。報慈顏之厚徳矣。禪師則專意律儀
T2125_.54.0232c05: 心定瀲。晝夜勤六時而不倦。旦夕引
T2125_.54.0232c06: 而忘疲。可謂處亂非鬧而逾靜。道
T2125_.54.0232c07: 俗咸委非曲親也。誦法華經六十餘載毎
T2125_.54.0232c08: 日一周。計二萬餘遍。縱經隋季版蕩逐命波
T2125_.54.0232c09: 。然此契心曾無癈。現得六根清善四
T2125_.54.0232c10: 大平和。六十年中了無他疾。毎俯澗誦經。
T2125_.54.0232c11: 便有靈禽萃止。堂隅轉讀。則感鳴鷄就聽
T2125_.54.0232c12: 縁情音律。尤精草隷唱導無盡。雖
T2125_.54.0232c13: 心外典。而天縱其然。所造六度頌。及
T2125_.54.0232c14: 發願文。並書於土窟寺燈臺矣。乃虔心潔淨
T2125_.54.0232c15: 法華經。極銓名手其上施。含香吐氣
T2125_.54.0232c16: 清淨洗浴。忽於經上爰感舍利。經成乃帖
T2125_.54.0232c17: 金字。共銀鉤而合彩。盛之寶函。與
T2125_.54.0232c18: 。而交映
T2125_.54.0232c19: 駕幸太山。天皇知委請。將入内供養。斯二
T2125_.54.0232c20: 師者。即是繼踵先聖朗禪師之後也。朗禪師
T2125_.54.0232c21: 乃現生二秦之時。揚聲五衆之表。分身受供。
T2125_.54.0232c22: 身流供者之門。隨事導機。事愜機情之願
T2125_.54.0232c23: 但爲化超物外。故以神通而命寺焉。神徳
T2125_.54.0232c24: 思。廣如別傳所載。當是時也君王稽首
T2125_.54.0232c25: 僚庶虔心。初欲寺。創入則見虎叫北川
T2125_.54.0232c26: 出復聞馬鳴南谷。天井汲水而不減天
T2125_.54.0232c27: 倉去米而隨平。雖神跡久。而餘風未殄。
T2125_.54.0232c28: 親教二師。并餘住持大徳明徳禪師等。並
T2125_.54.0232c29: 謂善閑律意妙體經心。燒指焚肌曾無
T2125_.54.0233a01: 此教。門徒訓匠制不許爲。並是親承固非
T2125_.54.0233a02: 傳説
T2125_.54.0233a03: 又復詳觀往哲聽前規。自白馬停轡之
T2125_.54.0233a04: 。青象挂鞍之後。騰蘭啓曜。作神州之日
T2125_.54.0233a05: 。會顯垂則。爲府之津梁。安遠則虎
T2125_.54.0233a06: 於江漢之南。休勵乃鷹揚於河濟之北。法徒
T2125_.54.0233a07: 紹繼慧瀲猶清。俗士讃稱芳塵靡歇。曾未
T2125_.54.0233a08: 燒指。亦不使焚身。規鏡目前智
T2125_.54.0233a09: 者詳悉
T2125_.54.0233a10: 又禪師毎於閑夜悲齠曲申進誘。或
T2125_.54.0233a11: 調言於黄葉。令憶母之憂。或喩説於烏
T2125_.54.0233a12: 。希懷報養之徳。汝可務紹隆三寶使
T2125_.54.0233a13: 絶莫於百氏而虚棄一生。既而童
T2125_.54.0233a14: 年十歳。但領其言而未深旨。毎至五更
T2125_.54.0233a15: 室參請。禪師必將慈手弱肩。實
T2125_.54.0233a16: 慈母之育赤子。或飡甘饍多輟味見貽。
T2125_.54.0233a17: 但有取求所請。法師乃恩父嚴
T2125_.54.0233a18: 禪師則慈申母愛。天性之重誠無以加。及至
T2125_.54.0233a19: 年滿進具。還以禪師。既受戒已。
T2125_.54.0233a20: 忽於清夜行道之際。燒香垂涕而申誨曰。
T2125_.54.0233a21: 大聖久已涅槃。法教訛替。人多樂受少
T2125_.54.0233a22: 。汝但堅心重禁。莫初篇。餘有罪愆
T2125_.54.0233a23: 令犯者。吾當汝入地獄之。燒指燒身
T2125_.54.0233a24: 爲也。進奉旨日幸蒙慈悲。賜以聖戒
T2125_.54.0233a25: 力竭志。敢有虧違於小罪
T2125_.54.0233a26: 。於是五稔之間精求律典律師之文
T2125_.54.0233a27: 。頗議幽深。宣律師之鈔述。竊談中旨。既
T2125_.54.0233a28: 持犯。師乃令講一遍。方聽大經。乞食一
T2125_.54.0233a29: 飡長坐不臥。雖山寺村遙。亦未曾有廢。毎
T2125_.54.0233b01: 大師慈訓。不覺流涙何從。方驗菩薩之
T2125_.54.0233b02: 恩濟苦類。投炎熾之大火。長者之悲念窮
T2125_.54.0233b03: 。窺迮隘之小門。*固非是謬。毎親承足
T2125_.54.0233b04: 遠聽。便賜告曰。我目下且有餘人
T2125_.54.0233b05: 給侍。勿聽讀而空住於此。乃杖錫東魏
T2125_.54.0233b06: 頗沈心於對法。攝論。負笈西京。方閲想於
T2125_.54.0233b07: 倶舍唯識。來日從京重歸故里。親請大師
T2125_.54.0233b08: 曰。尊既年老情希遠遊。追覽未聞冀有
T2125_.54.0233b09: 。未敢自決。師乃誨曰。爾爲大縁
T2125_.54.0233b10: 再。激於義理豈懷私戀。吾脱存也
T2125_.54.0233b11: 爾傳燈。宜即可行勿留顧。觀禮聖蹤
T2125_.54.0233b12: 我實隨喜。紹隆事重爾無間然。既奉慈聽
T2125_.54.0233b13: 上命。遂以咸亨二年十一月。附舶廣
T2125_.54.0233b14: 州擧帆南海。縁歴諸國*振錫西天。至
T2125_.54.0233b15: 亨四年二月八日。方達耽摩立底國。即東印
T2125_.54.0233b16: 之海口也。停至五月。逐伴西征。至那爛
T2125_.54.0233b17: 陀及金剛座。遂乃周禮聖蹤旋之佛誓耳。
T2125_.54.0233b18: 謂大善知識能全梵行。調御誠教斯豈爽
T2125_.54.0233b19: 歟。大師乃應物挺生。爲代模範親自提奬
T2125_.54.0233b20: 以至成人。若海之遇將。即生
T2125_.54.0233b21: 之幸會二師也。夫以小善小惠。尚播美於
T2125_.54.0233b22: 絃歌。況大智大恩。而不於文讃。云爾
T2125_.54.0233b23:     令哉父母 曠劫相持 粤我齠齓
T2125_.54.0233b24:     携就明師 童年尚小 輟愛抽
T2125_.54.0233b25:     學而時習 杖徳箴規 儔命兩曜
T2125_.54.0233b26:     比徳雙儀 礪慧鍔 長我法肌
T2125_.54.0233b27:     提携鞠育 親誨忘疲 中宵廢寢
T2125_.54.0233b28:     日旰停飢 上徳不徳 遠而莫
T2125_.54.0233b29:     埋光岱嶺 蘊徳齊涯 洋洋慧海
T2125_.54.0233c01:     欝欝禪枝 文藻粲粲 定彩曦曦
T2125_.54.0233c02:     磨而不磷 涅而不緇 坐遷表異
T2125_.54.0233c03:     鷄聽彰奇 年在弱歳 一留一遺
T2125_.54.0233c04:     所有福業 並用熏資 酬恩死別
T2125_.54.0233c05:     報徳生離
T2125_.54.0233c06:   願在在遭會而延慶 代代奉訓以成
T2125_.54.0233c07: 義利乎同岳 委淨定也如
T2125_.54.0233c08: 冀龍花之初會 聽慈氏之玄漪 遍
T2125_.54.0233c09: 而運想 滿三大之長祇
T2125_.54.0233c10: 恐聞者以爲憑虚。聊疎法師之所製。大師曾
T2125_.54.0233c11: 二月十五日。法俗咸詣南山朗公聖迹之
T2125_.54.0233c12: 。觀倉天井之異。禮靈龕靈廟之奇。不
T2125_.54.0233c13: 千里盛興供養。于時齊王下文學。悉萃
T2125_.54.0233c14: 於此。倶懷筆海並擅文峯。各競嚢錐咸矜
T2125_.54.0233c15: 匱玉。欲朗公之廟像共。推法師以爲
T2125_.54.0233c16: 先作。師乃不讓當仁。江池先溢援翰寫壁。
T2125_.54.0233c17: 曾不停毫。走筆成篇了無加點詩曰
T2125_.54.0233c18: 上聖光茂烈。英猷暢溟海。空谷自棲遲。榮
T2125_.54.0233c19: 命虚相待。萬古山川曠。千年人代改。眞識了
T2125_.54.0233c20: 無生。徒見丹青在。諸文士既覩法師之製。倶
T2125_.54.0233c21: 内恧之心。或閣筆於松枝。或投硯於巖
T2125_.54.0233c22: 。僉曰。西施顯貌。嫫母何顏。才子如林。竟
T2125_.54.0233c23: 一和耳。所餘文章具如別集
T2125_.54.0233c24: 義淨敬白大周諸大徳。或曾聽受虚筵。或諮
T2125_.54.0233c25: 論法義。或相知弱冠。或通懷中年。咸悉大者
T2125_.54.0233c26: 南。小者千萬。所列四十條。論要略事。凡
T2125_.54.0233c27: 此所録。並是西方師資現行。著在聖言。非
T2125_.54.0233c28: 是私意。夫命等逝川朝不夕。恐難面叙
T2125_.54.0233c29: 此先。有暇時尋幸遠意。斯依
T2125_.54.0234a01: 婆多。非餘部
T2125_.54.0234a02: 重曰
T2125_.54.0234a03: 敬陳令則。恢乎大猷。咸依聖教。豈曰情求
T2125_.54.0234a04: 恐難面謁。寄此先酬。幸願撃轅不棄。芻蕘
T2125_.54.0234a05: 收。追蹤百代。播美千秋。實望鷲峯
T2125_.54.0234a06: 於少室。並王舍於神州
T2125_.54.0234a07: 南海寄歸内法傳卷第四
T2125_.54.0234a08:
T2125_.54.0234a09:
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