SAT DB

T2122_.53.0642a01: 給諸窮乏。時有梵志王甚愛重。未嘗從王有
T2122_.53.0642a02: 所求乞。爾時彼王爲説偈言
T2122_.53.0642a03:     人皆從遠來無妨從吾乞
T2122_.53.0642a04:     而汝今在此不求有何意
T2122_.53.0642a05: 梵志即以偈答言
T2122_.53.0642a06:     乞者人不喜不與致怨憎
T2122_.53.0642a07:     所以默無求恐離親愛情
T2122_.53.0642a08: 王復説偈答言
T2122_.53.0642a09:     乞非傷徳行亦無身口過
T2122_.53.0642a10:     損有以補無何爲而不索
T2122_.53.0642a11: 梵志復以偈答言
T2122_.53.0642a12:     賢人不言乞言乞必不賢
T2122_.53.0642a13:     默然不有求是謂爲大人
T2122_.53.0642a14: 時王聞説賢人之偈心大歡喜。即以牛王一
T2122_.53.0642a15: 頭及餘千牛而施與之
T2122_.53.0642a16: 頌曰
T2122_.53.0642a17:     六情無憍恣四攝啓幽心
T2122_.53.0642a18:     儉約避人物偃息慕山林
T2122_.53.0642a19:     曲澗停騶響交枝落幔陰
T2122_.53.0642a20:     池臺聚凍雪簷牖參歸禽
T2122_.53.0642a21:     石采無新故峯形詎古今
T2122_.53.0642a22:     大車何杳杳奔馬送駸駸
T2122_.53.0642a23:     何以修六念虔誠在一音
T2122_.53.0642a24:     未汎慈舟寶徒勞抒海深

T2122_.53.0642a25:

感應縁

略引
二驗

T2122_.53.0642a26:   晋單道開　唐杜智揩
T2122_.53.0642a27: 晋羅浮山有單道開。姓孟。燉煌人。少懷栖隱
T2122_.53.0642a28: 誦經四十餘萬言。絶穀餌柏實。柏實難得復
T2122_.53.0642a29: 服松脂。後服細石子。一呑數枚數日一服。或
T2122_.53.0642b01: 時多少噉薑椒。如此七年。後不畏寒暑。冬袒
T2122_.53.0642b02: 夏温晝夜不臥。開學十人共契服食。十年之
T2122_.53.0642b03: 外或死或退。唯開全志。進陵太守遣馬迎
T2122_.53.0642b04: 開。開辭能歩行三百里路。一日早至。山樹諸
T2122_.53.0642b05: 神或現異形試之。初無懼色。以石虎建武十
T2122_.53.0642b06: 二年。從西平來。一日行七百里。至南安度一
T2122_.53.0642b07: 童子爲沙彌。年十四。禀受教法行能及開。時
T2122_.53.0642b08: 太史奏虎云。有仙人星現。當有高士入境。虎
T2122_.53.0642b09: 普勅州郡。有異人令啓開其年冬十一月秦
T2122_.53.0642b10: 州刺史上表送開。初止鄴城西法綝祠中。後
T2122_.53.0642b11: 徙臨漳昭徳寺於房内造重閣坐禪。虎資給
T2122_.53.0642b12: 甚厚。開皆以慧施。時樂仙者多來諮問。開
T2122_.53.0642b13: 都不答。迺爲説偈云
T2122_.53.0642b14:     我矜一切苦出家爲利世
T2122_.53.0642b15:     利世須學明學明能斷惡
T2122_.53.0642b16:     山遠糧粒難作斯斷食計
T2122_.53.0642b17:     非是求仙侶幸勿相傳説
T2122_.53.0642b18: 佛圖澄曰。此道士觀國興衰。若去者當有大
T2122_.53.0642b19: 災。至石虎太寧元年。開與弟子南度許昌。虎
T2122_.53.0642b20: 子姪相殺鄴都大亂。至晋升平三年。來之建
T2122_.53.0642b21: 鄴。俄而至南海。後入羅浮山。獨處茅茨蕭然
T2122_.53.0642b22: 物外。春秋百餘歳卒于山舍。勅弟子以屍置
T2122_.53.0642b23: 石穴中。弟子廼移之石室。有康泓者。昔在
T2122_.53.0642b24: 北澗。聞開弟子叙。開昔在山中毎有神仙
T2122_.53.0642b25: 來去。廼遥心敬挹。及後役南海親與相見
T2122_.53.0642b26: 側席鑚仰。禀聞備至廼爲之傳。賛曰
T2122_.53.0642b27:     蕭哉若人飄然絶塵外軌小乘
T2122_.53.0642b28:     内暢空身玄象暉曜高歩是臻
T2122_.53.0642b29:     飡茹芝英流浪巖津
T2122_.53.0642c01: 晋興寧元年陳郡袁宏爲南海太守。與弟頴
T2122_.53.0642c02: 叔及沙門支法防。共登羅浮山。至石室口見
T2122_.53.0642c03: 開形骸。及香火瓦器猶存。宏曰。法師業行殊
T2122_.53.0642c04: 群。正當蝉蛻耳。迺爲賛曰
T2122_.53.0642c05:     物俊招奇徳不孤立遼遼幽人
T2122_.53.0642c06:     望巖凱入飄飄靈仙茲焉游集
T2122_.53.0642c07:     遺屣在林千載一襲
T2122_.53.0642c08: 後沙門僧景道漸等。並欲登羅浮竟不至頂

T2122_.53.0642c09:

出梁高
僧傳録

T2122_.53.0642c10: 唐曹州離狐人杜智揩。少好釋典不仕。不妻
T2122_.53.0642c11: 娶。被僧衣服隱居泰山以讀誦爲事。貞觀二
T2122_.53.0642c12: 十一年。於山中遇患垂死。以袈裟覆體昏然
T2122_.53.0642c13: 如夢。見老母及美女數十人屡來相擾。智揩
T2122_.53.0642c14: 端然不動群女漸相逼斥。並云。輿將擲置北
T2122_.53.0642c15: 澗裏遂總近前同時執捉。有攬著袈裟者。遂
T2122_.53.0642c16: 齊聲念佛。却後懺悔請爲造阿彌陀佛并誦
T2122_.53.0642c17: 觀音菩薩三十餘遍。少間遂覺體上大汗。便

T2122_.53.0642c18:

即瘳愈

出冥報
拾遺録

T2122_.53.0642c19: 法苑珠林卷第四十六
T2122_.53.0642c20:
T2122_.53.0642c21:
T2122_.53.0642c22:
T2122_.53.0642c23: 法苑珠林卷第四十七
T2122_.53.0642c24: 　＊西明寺沙門釋道世撰　
T2122_.53.0642c25: 懲過篇第四十六
T2122_.53.0642c26: 和順篇四十七

T2122_.53.0642c27:

懲過篇

此有二部

T2122_.53.0642c28:   述意部第一
T2122_.53.0642c29: 夫形骸多患理須嚴誡。根識昏沈宜常警策。
T2122_.53.0643a01: 故經曰。無以睡眠因縁令一生空過無所得
T2122_.53.0643a02: 也。但有身則爲患本。無身則患滅。故禮無不
T2122_.53.0643a03: 敬。傲不可長。若縱傲高彌増墮慢。徒施攻
T2122_.53.0643a04: 撃無奈患憂。口是刀斧之門禍累之始。心懷
T2122_.53.0643a05: 毒念。口施毒言。身行毒業。興斯三業彌招四
T2122_.53.0643a06: 趣故書云一言可以興邦。一言可以喪國。又
T2122_.53.0643a07: 言。行是君子之樞機。樞機之發榮辱之主。意
T2122_.53.0643a08: 爲業本。身口由發。所以先除凶懷袪邪務
T2122_.53.0643a09: 正。故知可惡川流事由心造。何以知然。若瞥
T2122_.53.0643a10: 縁心起故口發惡言。言由意顯。靡惡不爲。故
T2122_.53.0643a11: 成實論云。離心無思則無身口業也
T2122_.53.0643a12: 引證部第二
T2122_.53.0643a13: 如維摩經云。故以若干苦切之言乃可入律。
T2122_.53.0643a14: 書云。聞諫如流。斯言可録。佷戻不信惡馬難
T2122_.53.0643a15: 調。撫膺多愧常以自箴。庶有聞論致序心曲。
T2122_.53.0643a16: 今欲緘其言而整其身者。未若先挫其心而
T2122_.53.0643a17: 次折其意。故經云。制之一處無事不辦。譬如
T2122_.53.0643a18: 金山之窟狐兎所不敢停渟淵澄海蛙龜所
T2122_.53.0643a19: 不肯宿。故知潔其心而淨其意者。則三塗報
T2122_.53.0643a20: 息四徳常滿。防意如城守口如瓶。可謂金河
T2122_.53.0643a21: 遺寄屬在伊人。玉門化廣信於斯矣。既策斯
T2122_.53.0643a22: 三業。則能除四患。何等四患。謂生老病死也。
T2122_.53.0643a23: 故受胎經云。衆生受胎之時備盡艱難。冥冥
T2122_.53.0643a24: 漠漠状若浮塵。十月將滿母胎知苦。業風催
T2122_.53.0643a25: 促頭向産門。墮地鞭觸如在刀山。風激冷
T2122_.53.0643a26: 觸如似寒氷。當爾之時生爲實苦。又涅槃經
T2122_.53.0643a27: 云。譬如燈炷唯頼膏油。膏油既盡勢不久停。
T2122_.53.0643a28: 人亦如是。唯頼壯膏。壯膏既盡。衰老之炷何
T2122_.53.0643a29: 得久住。又出曜經。佛説老苦偈云
T2122_.53.0643b01:     少時意盛壯爲老所見過
T2122_.53.0643b02:     形衰極枯槁氣竭憑杖行
T2122_.53.0643b03: 又佛説死苦偈云
T2122_.53.0643b04:     氣絶神逝形骸蕭索人物一統
T2122_.53.0643b05:     無生不終
T2122_.53.0643b06: 又涅槃經云。夫死者。於嶮難處無有資糧。去
T2122_.53.0643b07: 處縣遠而無伴侶。晝夜常行不知邊際。深邃
T2122_.53.0643b08: 幽暗無有燈明。入無門戸而有處所。雖無痛
T2122_.53.0643b09: 處不可療治。往無遮止到不得脱。又無量壽
T2122_.53.0643b10: 經云。獨生獨死獨來獨去。苦樂之地。身自當
T2122_.53.0643b11: 之無有代者。幽幽冥冥別離長久。道路不同
T2122_.53.0643b12: 會見無期。甚難甚難。復得相値。夫生則親族
T2122_.53.0643b13: 歡聚盡慈愛之和。死則朝亡暮殯。便有恐畏
T2122_.53.0643b14: 分離之状。歌哭相送。往者不知。反室空堂。寂
T2122_.53.0643b15: 滅無覩。存亡有無。變化俄頃。故出曜經佛重
T2122_.53.0643b16: 説死苦偈云
T2122_.53.0643b17:     命如果待熟常恐會零落
T2122_.53.0643b18:     已生皆有苦孰能致不死
T2122_.53.0643b19:     猶如死囚將詣都市動向死道
T2122_.53.0643b20:     人命如是如何駛流往而不返
T2122_.53.0643b21:     人命如是逝者不還
T2122_.53.0643b22: 又出曜經云。昔有梵志兄弟四人。皆得五通。
T2122_.53.0643b23: 自知命促七日必死。兄弟議曰。我等兄弟神
T2122_.53.0643b24: 通自在。能以神力翻覆天地。現極大手捫摸
T2122_.53.0643b25: 日月。移山住流無所不辦。寧當不能避此難
T2122_.53.0643b26: 也。第一兄曰。吾入大海。上下平等正處中間。
T2122_.53.0643b27: 無常殺鬼安知我處。第二弟言。吾入須彌山
T2122_.53.0643b28: 腹中間。還合其表使無際現。無常殺鬼焉知
T2122_.53.0643b29: 我處。第三弟言。吾處虚空隱形無跡。無常殺
T2122_.53.0643c01: 鬼安知我處。第四弟言。吾當隱在大市之中。
T2122_.53.0643c02: 衆人猥鬧各不相識。無常殺鬼趣得一人。何
T2122_.53.0643c03: 必取吾。四人議訖相將辭王。而白王曰。吾等
T2122_.53.0643c04: 計算餘命日促。各欲逃走欲求多福。王尋告
T2122_.53.0643c05: 曰。善進其徳。於是別去。各適所至。七日期滿
T2122_.53.0643c06: 各從其處而皆命終。佛以天眼見四梵志避
T2122_.53.0643c07: 於無常各求度世皆已命終而説偈言
T2122_.53.0643c08:     非空非海中非入山石間
T2122_.53.0643c09:     無有地方所脱之不受死
T2122_.53.0643c10: 又増一阿含經云。爾時世尊在舍衞國東鹿
T2122_.53.0643c11: 母園中。與大比丘衆五百人倶。是時世尊七
T2122_.53.0643c12: 月十五日。於露地敷坐。比丘僧前後圍繞。佛
T2122_.53.0643c13: 告阿難曰。汝今速撃揵椎。今七月十五日是
T2122_.53.0643c14: 受歳之日。阿難叉手便説此偈
T2122_.53.0643c15:     淨眼無餘等無事而不練
T2122_.53.0643c16:     智慧無染著何等名受歳
T2122_.53.0643c17: 世尊以偈報曰
T2122_.53.0643c18:     受歳三業淨身口意所作
T2122_.53.0643c19:     兩兩比丘對自陳所作短
T2122_.53.0643c20:     還自稱名字今日衆受歳
T2122_.53.0643c21:     我亦淨意受唯願原其過
T2122_.53.0643c22: 是時阿難聞已歡喜。即升講堂手執揵＊椎。而
T2122_.53.0643c23: 説此偈
T2122_.53.0643c24:     降伏魔力怨除結無有餘
T2122_.53.0643c25:     露地撃揵＊椎比丘聞當集
T2122_.53.0643c26:     諸欲聞法人度流生死海
T2122_.53.0643c27:     聞此妙響音盡當運集此
T2122_.53.0643c28: 爾時阿難撃揵＊椎已。至世尊所。白世尊言。
T2122_.53.0643c29: 今正是時。唯願世尊。何所勅使。是時世尊告
T2122_.53.0644a01: 阿難曰。汝隨次坐。當坐草座。時諸比丘各坐
T2122_.53.0644a02: 草座。是時世尊默然觀諸比丘已。便勅諸比
T2122_.53.0644a03: 丘。我今欲受歳。我無過咎於衆人乎。又不犯
T2122_.53.0644a04: 身口意耶。如來説此語已。諸比丘默然不對。
T2122_.53.0644a05: 是時再三告諸比丘已。時尊者舍利弗即從
T2122_.53.0644a06: 座起。長跪白世尊言。諸比丘衆。觀察如來無
T2122_.53.0644a07: 身口意過。世尊。今日不度者度。不脱者脱。不
T2122_.53.0644a08: 般涅槃者令般涅槃。無救者爲作救護。盲者
T2122_.53.0644a09: 爲作眼目。爲病者作大醫王。三界獨尊無能
T2122_.53.0644a10: 及者。以此事縁如來無咎於衆人。亦無身口
T2122_.53.0644a11: 意過。是時舍利弗白世尊言。我今自陳無咎
T2122_.53.0644a12: 於如來及比丘僧乎。世尊告曰。汝舍利弗都
T2122_.53.0644a13: 無身口意所作非行。汝今智慧無能及者。汝
T2122_.53.0644a14: 今所説常如法義未曾違理是時舍利弗白佛
T2122_.53.0644a15: 言。此五百比丘盡當受歳。盡無咎於如來乎。
T2122_.53.0644a16: 世尊告曰。亦不責此五百比丘身口意。此舍
T2122_.53.0644a17: 利弗大衆之中。極爲清淨無瑕穢。今此衆中
T2122_.53.0644a18: 最小下座得須陀洹。必當上及不退轉法。以
T2122_.53.0644a19: 是之故我不恐責此衆
T2122_.53.0644a20: 又佛本行經云。爾時釋種宗族士衆。一切合
T2122_.53.0644a21: 有九萬九千。及迦毘羅婆蘇都城所居人民。
T2122_.53.0644a22: 從城共往欲見如來。世尊遙見輸頭檀王與
T2122_.53.0644a23: 諸大衆嚴備而來。即作是念。我若見彼不起
T2122_.53.0644a24: 迎奉。人當説我。此豈戒行果報人乎。云何見
T2122_.53.0644a25: 父不起迎逆。我今若見父及大衆起往迎者。
T2122_.53.0644a26: 彼等獲得無量大罪。若我今者持其威儀在
T2122_.53.0644a27: 此住者。彼等於我不生敬心。如來作此三種
T2122_.53.0644a28: 念。觀見有如此三種因縁。思量如是三種義
T2122_.53.0644a29: 已。從座而起。飛騰虚空現種種神變。令大
T2122_.53.0644b01: 衆生信並皆入道
T2122_.53.0644b02: 又梵網經云。若佛子。應如法次第坐。先受戒
T2122_.53.0644b03: 者在前坐。後受戒者在後坐。不問老少比丘
T2122_.53.0644b04: 比丘尼貴人國王王子乃至黄門奴婢。皆應
T2122_.53.0644b05: 先受戒者在前坐。後受戒者次第而坐。莫如
T2122_.53.0644b06: 外道癡人。若老若少無前無後。坐無次第兵
T2122_.53.0644b07: 奴之法。我佛法中先者先坐後者後坐。而菩
T2122_.53.0644b08: 薩不次第坐者。犯輕垢罪。若佛子。常行教化。
T2122_.53.0644b09: 大悲心入檀越貴人家一切衆中。不得立爲
T2122_.53.0644b10: 白衣説法。應白衣衆前高座上坐。法師不得
T2122_.53.0644b11: 地立爲四衆白衣説法。若説法時法師高座
T2122_.53.0644b12: 香華供養。四衆聽者下坐如孝順父母。敬
T2122_.53.0644b13: 順師教如事火婆羅門。其説法者若不如法。
T2122_.53.0644b14: 犯輕垢罪
T2122_.53.0644b15: 又善見論云。弟子參師當避六處。一不得當
T2122_.53.0644b16: 前。二不得當後。三不得太遠。四不得太近。五
T2122_.53.0644b17: 不得處高。六不得上風立。問曰。四種身儀若
T2122_.53.0644b18: 坐立行臥。何故但云一面立。答曰。爲參故
T2122_.53.0644b19: 不應行。爲恭敬不應坐。爲供養故不應臥
T2122_.53.0644b20: 又三千威儀云。欲上床有五事。一當徐却踞
T2122_.53.0644b21: 床。二不得匍匐上。三不得使床有聲。四不得
T2122_.53.0644b22: 大拂拭床席使有聲。五洗足未燥當拭之。在
T2122_.53.0644b23: 床上有五事。一不得大吹。二不得叱咤喑噫。
T2122_.53.0644b24: 三不得歎息思念世間事。四不得狗群臥。五
T2122_.53.0644b25: 欲起坐當以時。若意走不定當自責本起。又
T2122_.53.0644b26: 臥有五事。一當頭首向佛。二不得臥視佛。三
T2122_.53.0644b27: 不得雙申兩足。四不得向壁臥亦不得伏臥。
T2122_.53.0644b28: 五不得竪兩膝要當拘手檢兩足累兩膝。又
T2122_.53.0644b29: 臥起欲出戸有五事。一起下床不使床有聲。
T2122_.53.0644c01: 二著履先當抖擻。三正住著法衣。四欲開戸
T2122_.53.0644c02: 先三彈指。不得使戸有聲。五戸中有佛像不
T2122_.53.0644c03: 得背出。當還向戸而出。出不得住與人言
T2122_.53.0644c04: 又正法念經云。孔雀菩薩爲諸天衆説調伏
T2122_.53.0644c05: 法。若在家出家。若老若少。調伏相應。以此莊
T2122_.53.0644c06: 嚴。如出家之人初以袈裟而自調伏。當行七
T2122_.53.0644c07: 事。一者如其國法受糞掃衣。在家之人所棄
T2122_.53.0644c08: 之衣。若在塚間有死人衣。死屍所壓則不應
T2122_.53.0644c09: 取。若於塚間得破壞衣則應受用。是名袈裟
T2122_.53.0644c10: 調伏之法
T2122_.53.0644c11: 第二若入聚落觀地而行。前視一尋。念佛影
T2122_.53.0644c12: 像一心正念諸根不亂。不觀一切所須之具。
T2122_.53.0644c13: 不與女人言論。不抱小兒。不數動足。亦不動
T2122_.53.0644c14: 臂及其床座。不手摩頭不數整衣。不抖擻袈
T2122_.53.0644c15: 裟。不按摩手。亦不彈指。是名第二調伏之
T2122_.53.0644c16: 法
T2122_.53.0644c17: 第三若入施主家。於飯食時齊腕澡手。若受
T2122_.53.0644c18: 食時不大舒手。當前一肘。不滿口食亦不太
T2122_.53.0644c19: 少。若所摶飯不大不小。不大張口。不令有
T2122_.53.0644c20: 聲。所應之食但食二分。食知止足。不觀他鉢
T2122_.53.0644c21: 而生貪心。所受飮食不懷他心。自觀其鉢
T2122_.53.0644c22: 不左右顧視。是名第三調伏之法
T2122_.53.0644c23: 第四若於食時。若於聚落。或於城邑。先所見
T2122_.53.0644c24: 食不生心念。不數言説亦不悕望。所受敷具
T2122_.53.0644c25: 如法受畜。不求上勝。是名第四調伏之法
T2122_.53.0644c26: 第五一切所作不倚不著不惜身命。於所用
T2122_.53.0644c27: 具不多聚積。不行邊方危怖之處。不異服飾。
T2122_.53.0644c28: 不偏樂於一家往返。是名第五調伏之法
T2122_.53.0644c29: 第六不斷草木及掘生地。不著雜色革屣雜
T2122_.53.0645a01: 色衣服。不破他戒。不謗不説。心不悕望。王者
T2122_.53.0645a02: 之膳心不甘著。不親近於喜鬪比丘。是名第
T2122_.53.0645a03: 六調伏之法
T2122_.53.0645a04: 第七若有同意同法。應當親近利益。若於山
T2122_.53.0645a05: 窟樹下露地。常修行空無相無願。是名第七
T2122_.53.0645a06: 調伏之法。若有比丘能如是行。則能拾離一
T2122_.53.0645a07: 切諸縛而得解脱
T2122_.53.0645a08: 又雜寶藏經云。佛初出家夜。佛子羅睺始入
T2122_.53.0645a09: 于胎。初成道夜生羅睺羅。擧宮婇女咸皆慚
T2122_.53.0645a10: 恥。怪哉大惡耶輸陀羅。不慮是非。輕有所作。
T2122_.53.0645a11: 不自愛愼。令我擧宮都被染汚。悉達菩薩久
T2122_.53.0645a12: 已出家。今卒生子。甚爲恥辱。時有釋女。名曰
T2122_.53.0645a13: 電光。是耶輸姨母之女。椎胸拍髀呵罵耶
T2122_.53.0645a14: 輸。汝於尊親何以自損。太子出家已經六年。
T2122_.53.0645a15: 生此小兒甚爲非時。從誰而得。辱我種族不
T2122_.53.0645a16: 護惡名。淨飯王于時在樓。見此大地六種震
T2122_.53.0645a17: 動。見是相已謂菩薩死憂箭入心。聞于宮中
T2122_.53.0645a18: 擧聲大哭。王倍驚怖謂太子死。走使女問是
T2122_.53.0645a19: 何哭聲。女白王言。太子不死。耶輸陀羅今産
T2122_.53.0645a20: 一子。擧宮慚愧。是何哭耳。王聞是語倍増憂
T2122_.53.0645a21: 惱。發聲大哭揚聲大喚。怪哉。醜辱。我子出家
T2122_.53.0645a22: 已經六年。云何今日而方生子。時彼國法撃
T2122_.53.0645a23: 鼓一下一切運集。九萬九千諸釋悉會。即喚耶
T2122_.53.0645a24: 輸陀羅著白淨衣。抱兒在懷。都不驚怕。於
T2122_.53.0645a25: 親黨中抱兒而立。諸釋咸忿。叱爾凡鄙有何
T2122_.53.0645a26: 面目我等前立。宜好實語。竟爲何處而得此
T2122_.53.0645a27: 子。耶輸陀羅都無慚恥。正直而言。從彼出家
T2122_.53.0645a28: 釋種名曰悉達。而得此子。王言。我子悉達
T2122_.53.0645a29: 本在家時。聞有五欲耳尚不聽。況當有欲而
T2122_.53.0645b01: 生於子。實是諂曲非正直法。以此謗毀王極
T2122_.53.0645b02: 大瞋。問諸釋言。云何苦毒殺害。復有釋言。如
T2122_.53.0645b03: 我意者。當作火坑擲置火中。使其母子都無
T2122_.53.0645b04: 遺餘。諸人皆言。此事最良。即掘火坑。以佉陀
T2122_.53.0645b05: 羅木積於坑中。以火焚之。即將耶輸。至火坑
T2122_.53.0645b06: 邊。時耶輸見火方大驚怖。譬如野鹿獨在圍
T2122_.53.0645b07: 中四向顧望無可恃怙。耶輸自責。既自無罪
T2122_.53.0645b08: 受斯禍患。遍觀諸釋無救己者。抱兒歎念菩
T2122_.53.0645b09: 薩言。汝有慈悲憐愍一切。天龍鬼神咸敬於
T2122_.53.0645b10: 汝。今我母子薄於祐助無過受苦。云何菩薩
T2122_.53.0645b11: 不見留意。何故不救我之母子今日危厄。即
T2122_.53.0645b12: 時向佛一心敬禮。復拜諸釋合掌向火。而説
T2122_.53.0645b13: 實語。我此兒者實不從他而有。此子若實不
T2122_.53.0645b14: 從他而有。此子若實不虚六年在我胎者。火
T2122_.53.0645b15: 當消滅終不燒害我之母子。作是語已即入
T2122_.53.0645b16: 火中。而此火坑變爲水池。自見己身處蓮華
T2122_.53.0645b17: 上。都無恐怖顏色和悦。合掌向諸釋言。若我
T2122_.53.0645b18: 虚妄應即燋死。以今此兒實菩薩子。以我實
T2122_.53.0645b19: 語得免火患。有諸釋言。視其形相不驚不畏。
T2122_.53.0645b20: 而此火坑變爲清池。以此驗之知其無過。時
T2122_.53.0645b21: 諸釋等將耶輸陀羅還歸宮中倍加恭敬。爲
T2122_.53.0645b22: 索乳母供事其子。猶如生時等無有異。祖白
T2122_.53.0645b23: 淨王愛重深厚。不見羅睺終不能食。若憶菩
T2122_.53.0645b24: 薩抱羅睺羅用解愁念。略而言之。滿六年已。
T2122_.53.0645b25: 白淨王渇仰於佛遣往請佛。佛憐愍故還歸
T2122_.53.0645b26: 本國。來到釋宮。變千二百五十比丘皆如佛
T2122_.53.0645b27: 身。光相無異。耶輸陀羅語羅睺羅。誰是汝
T2122_.53.0645b28: 父。往到其邊。時羅睺羅禮佛已訖。正在如
T2122_.53.0645b29: 來右足邊立。如來即以手摩羅睺羅頂。即説
T2122_.53.0645c01: 偈言
T2122_.53.0645c02:     我於生眷屬及以所生子
T2122_.53.0645c03:     無有偏愛心但以手摩頂
T2122_.53.0645c04:     我盡諸結使愛憎永除盡
T2122_.53.0645c05:     汝等勿懷疑於子生猶豫
T2122_.53.0645c06:     此亦當出家重爲我法子
T2122_.53.0645c07:     略言其功徳出家學眞道
T2122_.53.0645c08:     當成羅漢果
T2122_.53.0645c09: 頌曰
T2122_.53.0645c10:     業風＊常泛濫苦海濤波聲
T2122_.53.0645c11:     漂我常游浪遠離涅槃城
T2122_.53.0645c12:     忽遇慈舟至運我出愛瀛
T2122_.53.0645c13:     是知高慕友懲過改凡情
T2122_.53.0645c14:     罪垢蒙除結神珠啓闇冥
T2122_.53.0645c15:     釋門光麗景俗務苦重縈
T2122_.53.0645c16:     冀除昏五蓋方寤六塵輕
T2122_.53.0645c17:     自非乘寶輅何以息焔寧

T2122_.53.0645c18:

感應縁

略引
三驗

T2122_.53.0645c19: 宋沙門釋僧苞　　齊沙門釋僧遠
T2122_.53.0645c20: 隋沙門釋洪獻
T2122_.53.0645c21: 宋京師祇桓寺有釋僧苞。本是京兆人。少在
T2122_.53.0645c22: 關受學什公。宋永初中游北徐入黄山精舍。
T2122_.53.0645c23: 復造靜定二師進業。仍於彼建三七普賢齋
T2122_.53.0645c24: 懺。至第十七日有白鶴飛來集普賢座前。至
T2122_.53.0645c25: 中行香畢乃去。至二十一日將暮。又有黄衣
T2122_.53.0645c26: 四人繞塔數匝忽然不見。苞少有志節加復
T2122_.53.0645c27: 祥感。故匪懈之情因之彌勵。日誦萬餘言
T2122_.53.0645c28: 經。常禮數百拜佛。後東下京師正値祇桓寺
T2122_.53.0645c29: 發講。法徒雲聚士庶駢席。苞既初至人未有
T2122_.53.0646a01: 識者。乃乘驢往看。衣服垢弊貌有風塵。堂内
T2122_.53.0646a02: 既窄。坐驢韉於戸外。高座釋題適竟。苞始
T2122_.53.0646a03: 欲厝言。法師便問。客僧何名。答云名苞。又
T2122_.53.0646a04: 問。盡何所苞。答曰。高座之人亦可苞耳。乃致
T2122_.53.0646a05: 問數番。皆是先達思力所不逮。高座無以抗
T2122_.53.0646a06: 其詞。遂遜退而止。時王弘范泰聞苞論義。歎
T2122_.53.0646a07: 其才思請與交言。仍屈住祇＊桓寺。開講衆經
T2122_.53.0646a08: 法化相續。陳郡謝靈運聞風而造焉。及見苞
T2122_.53.0646a09: 神氣彌深歎伏。或問曰。謝公何如。苞曰。靈運
T2122_.53.0646a10: 才有餘而識不足。抑不免其身矣。苞甞於路
T2122_.53.0646a11: 行見六劫被録。苞爲説法勸念觀世音。群劫
T2122_.53.0646a12: 以臨危之際念念懇切。俄而送吏飮酒共

T2122_.53.0646a13:

醉。劫解枷得免焉宋元嘉中卒

右此一驗出
梁高僧傳

T2122_.53.0646a14: 齊梁州薛河寺釋僧遠。不知何許人。爲性疏
T2122_.53.0646a15: 誕不修細行。好逐流宕歡宴爲任。以齊武平
T2122_.53.0646a16: 五年。夢見大人。 &T066599;

齒責之曰。汝是出家人。
T2122_.53.0646a17: 面目如此。蓬縱造惡。何不取鏡自照。遠忽
T2122_.53.0646a18: 覺驚悸流汗。至曉以盆水自照。乃見眼邊烏
T2122_.53.0646a19: 點。謂是垢汚便洗拭之。眉毛一時隨手落
T2122_.53.0646a20: 盡。因自咎責。奈此殃譴。遂改常習返形易性。
T2122_.53.0646a21: 弊衣破履。一食長齋。遵奉律儀。昏曉行悔。悲
T2122_.53.0646a22: 涙交注。經一月日。又夢前人。含笑謂曰。知
T2122_.53.0646a23: 過能改。是謂智人。赦汝前愆勿復相續。忽驚
T2122_.53.0646a24: 喜覺流汗遍身。面目津潤眉毛漸出。遠於一
T2122_.53.0646a25: 身頻感兩報。信知三世苦樂不虚。自後竭情
T2122_.53.0646a26: 時不暫怠。郷川所歸卒於本土
T2122_.53.0646a27: 隋相州大慈寺釋洪獻。少履道門早明律檢。
T2122_.53.0646a28: 聽渉勞頓遂兩目倶暗。既無前導。常處房中。
T2122_.53.0646a29: 禮誦爲業。不輟晨夕。開皇十四年忽感一神。
T2122_.53.0646b01: 自稱般若檀越。來從受戒數致談話。同房曾
T2122_.53.0646b02: 綱禪師上堂食。後般若乃將綱一襆衣來嚫
T2122_.53.0646b03: 獻云。勞陳法事利益不少。微奉衣物。願必
T2122_.53.0646b04: 受之。獻納櫃中。綱食還房怪失衣服。搜求
T2122_.53.0646b05: 寺内乃於獻所得之。具以告語。綱終不信猜
T2122_.53.0646b06: 獻盜之。神遂發撤綱房衣物被案狼藉滿庭。
T2122_.53.0646b07: 竿扇秤尺摧折數段。神於空中語曰。僧綱不
T2122_.53.0646b08: 好設齋會供養三寶。我會禍汝。未許放汝。獻
T2122_.53.0646b09: 感冥報。與般若言及事同目覩。神語獻曰。伴
T2122_.53.0646b10: 衆極多。悉在紫陌河上。唯三十人相隨。可令
T2122_.53.0646b11: 寺家設食。衆僧便於西院會之。神曰。大好。飮
T2122_.53.0646b12: 食勞費。師等雖然僧綱不起齋供。後會使知。
T2122_.53.0646b13: 綱無柰之何。恐迫不已。便私費財物營諸齋
T2122_.53.0646b14: 福。般若乃曰。既能行福今相放矣。仍以絹兩
T2122_.53.0646b15: 匹付獻云。當以一匹施大衆一匹贈綱師。獻
T2122_.53.0646b16: 對衆受得。具皆聞見。仍依付領。綱後懲過

T2122_.53.0646b17:

彌勤經業。卒於所住

右此二驗出
唐高僧傳

T2122_.53.0646b18:

和順篇第四十七

此有五部

T2122_.53.0646b19:   述意部　引證部　和施部　和國部
T2122_.53.0646b20: 和事部
T2122_.53.0646b21: 述意部第一
T2122_.53.0646b22: 夫善惡乖背言行兩違。禍釁從生怨毒彌重。
T2122_.53.0646b23: 所以言之者易。行之者難。是故剛柔得中違
T2122_.53.0646b24: 順得性。譬鑄劍太剛則折太柔則卷。欲劍無
T2122_.53.0646b25: 折必加其錫。欲劍無卷必加其金。何者金性
T2122_.53.0646b26: 剛而錫質柔。剛柔均平則爲善矣。含性和平
T2122_.53.0646b27: 則爲嘉矣。故羅雲密行以自調。故聖讃以美
T2122_.53.0646b28: 譽。提婆麁行以獷惡。故衆毀以過彰。俗書
T2122_.53.0646b29: 云。西門豹性急。佩韋以自緩。董安于性緩。
T2122_.53.0646c01: 帶弦以自急。故陰陽調天地之和也。剛柔均
T2122_.53.0646c02: 人物之性也
T2122_.53.0646c03: 引證部第二
T2122_.53.0646c04: 如密跡金剛力士經云。阿闍世王問佛言。苦
T2122_.53.0646c05: 薩仁和爲有幾法。往返周旋常存和雅不興
T2122_.53.0646c06: 麁心。佛言。苦薩仁和有八事法。何謂爲八。一
T2122_.53.0646c07: 志性質直而無諛諂。二性行和雅常無佞僞。
T2122_.53.0646c08: 三心存淳熟永無虚妄。四心行堅要亦無羸
T2122_.53.0646c09: 劣。五無迷惑志存於仁和。六爲世衆祐受其
T2122_.53.0646c10: 徳行。七心行了達而無所著。八思惟罪福心
T2122_.53.0646c11: 無所念。是爲八事。於是阿闍世王白佛言。菩
T2122_.53.0646c12: 薩有幾法行逮如是力無極之勢。佛言。有十
T2122_.53.0646c13: 法。何謂爲十。一寧棄身命勤受正法。二未曾
T2122_.53.0646c14: 自大謙恪下意禮敬衆生。三見於剛強難化
T2122_.53.0646c15: 衆生立之忍辱。四見飢饉人以好美膳而充
T2122_.53.0646c16: 施之。五覩諸恐懼勸慰安之。六若有衆生得
T2122_.53.0646c17: 於重疾療以良藥。七若有羸劣人所輕慢。敬
T2122_.53.0646c18: 念戀之令無忽易者。八以淨泥水塗如來廟
T2122_.53.0646c19: 補其虧缺。九見孤苦人貧匱困厄常負重擔。
T2122_.53.0646c20: 使去其難極重之殃。十若有無護無所依歸
T2122_.53.0646c21: 常將濟之。所語如言而不變失。是爲十事法」
T2122_.53.0646c22: 又正法念經云。若有衆生見他親友互相破
T2122_.53.0646c23: 壞心懷怨結。能爲和合。命終生欲愛天。隨心
T2122_.53.0646c24: 所念即得五欲自娯。若有衆生見人破亡爲
T2122_.53.0646c25: 他抄掠救令得脱。或於險處教人正道。或疑
T2122_.53.0646c26: 怖處令他安隱。命終生正行天。天女供養受
T2122_.53.0646c27: 五欲樂。若生人中生於正見大長者家。若有
T2122_.53.0646c28: 人能柔軟深心離一切垢。涅槃解脱猶如在
T2122_.53.0646c29: 手。軟心之人心如白鑞。修行善業衆人所信。
T2122_.53.0647a01: 麁獷之人心如金剛。恒常不忘怨結之心。行
T2122_.53.0647a02: 不調伏衆人所憎。不愛不信。爾時孔雀菩薩
T2122_.53.0647a03: 以佛經偈而説頌曰
T2122_.53.0647a04:     若人心柔軟猶如成錬金
T2122_.53.0647a05:     斯人内外善速得脱衆苦
T2122_.53.0647a06:     若人心器調一切皆柔軟
T2122_.53.0647a07:     斯人生善種猶如良福田
T2122_.53.0647a08: 又呵鵰阿那含經云。阿那含有八事不欲令
T2122_.53.0647a09: 人知。何等爲八。一不求不欲令人知。二信不
T2122_.53.0647a10: 欲令人知。三自羞不欲令人知。四自慚不欲
T2122_.53.0647a11: 令人知。五精進不欲令人知。六自觀不欲令
T2122_.53.0647a12: 人知。七得禪不欲令人知。八黠慧不欲令人
T2122_.53.0647a13: 知。所以不欲令人知者。不欲煩擾於人故
T2122_.53.0647a14: 和施部第三
T2122_.53.0647a15: 如佛説一切施主所行檀波羅蜜經云。佛
T2122_.53.0647a16: 言。過去久遠無央數劫。爾時世有大國王。號

T2122_.53.0647a17:

字薩和達

晋言一
切施＊主

爾時布施有所求索不逆其

T2122_.53.0647a18: 意。爾時異國有婆羅門子。少失其父。獨與母
T2122_.53.0647a19: 姉弟爲活。居家貧陋。其母告子。居家困窮
T2122_.53.0647a20: 無以自供。汝父在者。當往薩和達王所乞丐
T2122_.53.0647a21: 可以自濟。今何不行至彼王所從求錢寶。兒
T2122_.53.0647a22: 報母言。我今未有所知。先當學問然後乃行。
T2122_.53.0647a23: 母語兒言。今汝家中了無所有。而有學問爾
T2122_.53.0647a24: 乃當行。若汝去後其處空乏。何以自活。兒
T2122_.53.0647a25: 即語母。我先當假貸索一兩金。可備一歳之
T2122_.53.0647a26: 糧。母即聽之。便行貸得金一兩還以與母。乃
T2122_.53.0647a27: 出家行學。一歳已竟便來歸家。母見兒還便
T2122_.53.0647a28: 逆問言。汝已行詣一切施王所耶。兒復報母
T2122_.53.0647a29: 言。所學未通當復更學。母言。前金已盡當
T2122_.53.0647b01: 作何計。兒答母言。當更假貸。兒即復往至前
T2122_.53.0647b02: 所貸金家。向其主説復欲貸一兩金意。金主
T2122_.53.0647b03: 語兒。汝前取金。既未還我。甫復欲索。汝若審
T2122_.53.0647b04: 復欲得金者。持卿母及姉弟皆以上券。爾乃
T2122_.53.0647b05: 可得。若至時不畢。當沒汝母及姉弟以爲奴
T2122_.53.0647b06: 婢。便相許可。適作券取持歸付母。復捨家行
T2122_.53.0647b07: 學。復終一年。所知粗備。欲歸語母行詣一切施
T2122_.53.0647b08: 王所。在道中便爲債主所索。及母姉弟將歸
T2122_.53.0647b09: 鎖脚。婆羅門子語債主言。卿雖相繋正使終
T2122_.53.0647b10: 年我無益用。不如相放。我當往詣一切施王
T2122_.53.0647b11: 所乞丐得物還以相償。其主思惟。便解婆羅
T2122_.53.0647b12: 門子令去。時有異國王軍起兵欲往取一切施
T2122_.53.0647b13: 王國。時諸臣白王。今有他國興兵入界。不審
T2122_.53.0647b14: 大王當作何計。時王自念。人命至短當歸無
T2122_.53.0647b15: 常。又我少小已來好喜布施。慈仁忍辱無傷
T2122_.53.0647b16: 害意。不欲與彼共相拒逆。所以者何。但以我
T2122_.53.0647b17: 一身故動搖兵衆。設有所中實非我宜。便勅
T2122_.53.0647b18: 諸臣不須爲備。亦勿恐怖。但且嚴出迎送作
T2122_.53.0647b19: 禮。恭敬承事受其教勅令踰於我。諸臣復白
T2122_.53.0647b20: 王言。他國入界。云何不備。王默不應。如是至
T2122_.53.0647b21: 三。王言。不須拒逆。如我前言。諸臣皆言。王
T2122_.53.0647b22: 勅勿備。我等倶然。王言。大善。各且安家愼莫
T2122_.53.0647b23: 勞擾。其王夜半即脱印綬默亡而去。彼國王
T2122_.53.0647b24: 入國即領王位。便募索一切施王。其賞甚重。
T2122_.53.0647b25: 王遂出國行五百餘里。遙見婆羅門子。王意
T2122_.53.0647b26: 即想。此婆羅門子。今者必來索我無疑。時婆
T2122_.53.0647b27: 羅門子意亦想。此人將無正是一切施王。二
T2122_.53.0647b28: 人各前相逢便住。王問婆羅門子言。卿從何
T2122_.53.0647b29: 來。今欲所至。婆羅門子答言。我欲行至一切
T2122_.53.0647c01: 施王所。王復問。欲詣一切施王所。欲何求
T2122_.53.0647c02: 索。婆羅門子報言。少小失父居甚貧窮。以母
T2122_.53.0647c03: 及姉弟持行質債。欲從一切施王乞丐錢寶
T2122_.53.0647c04: 還贖母姉弟并得自濟。王便語言。我正是一
T2122_.53.0647c05: 切施王。婆羅門子問王。儐從所在。而獨行耶。
T2122_.53.0647c06: 王言。有他國來欲得我處。是以避之。所以者
T2122_.53.0647c07: 何。不欲傷害於人兵故。婆羅門子聞王所説
T2122_.53.0647c08: 即便躄地。而大啼泣不能自勝。王便前牽婆
T2122_.53.0647c09: 羅門子。諫曉使起。不須復啼。所求索者今當
T2122_.53.0647c10: 相與。婆羅門子言。王今失國。當持何等以相
T2122_.53.0647c11: 濟乞。王便報言。彼國來王相募甚重。卿今可
T2122_.53.0647c12: 截我頭持往與之。在所求索皆可得也。於是
T2122_.53.0647c13: 婆羅門子説偈報言
T2122_.53.0647c14:     世間殺父母命盡墮泥犁
T2122_.53.0647c15:     今加害於王其罪等無異
T2122_.53.0647c16:     我今實不忍加惡於大王
T2122_.53.0647c17:     寧令身命盡終不造逆意
T2122_.53.0647c18: 於是一切施王復語婆羅門子言。卿若不欲
T2122_.53.0647c19: 取頭者。便可截我鼻耳送之。亦可得賞。恐不
T2122_.53.0647c20: 中王故也。婆羅門子報王言。如我今日不忍
T2122_.53.0647c21: 爲是。王復語婆羅門子言。若不爾者。便可縛
T2122_.53.0647c22: 我送往與之。亦可大有所得。婆羅門子能相
T2122_.53.0647c23: 知王還復爲王不爲彼害婆羅門子言。王審
T2122_.53.0647c24: 欲爾者可共倶還。臨至本國乃當相縛。於是
T2122_.53.0647c25: 王與婆羅門子便共相將倶還本國。二十餘
T2122_.53.0647c26: 里。王以欲至。便自反手語婆羅門子言。卿可
T2122_.53.0647c27: 縛我。婆羅門子遂乃縛王。一國人民皆聞知
T2122_.53.0647c28: 王一切施爲他國婆羅門子見縛送。人民
T2122_.53.0647c29: 大小見王莫不啼哭。躄地崩絶劇喪父母。遂
T2122_.53.0648a01: 前詣宮門。諸臣即入白彼王。前所募亡去王
T2122_.53.0648a02: 一切施者。爲婆羅門子所見縛送。今在宮門。
T2122_.53.0648a03: 彼王即言。便捉見之。一切施王便前入宮。
T2122_.53.0648a04: 彼王及臣與諸官屬。見一切施王無不躄地
T2122_.53.0648a05: 而啼泣者。彼劫人王亦復涙出。而問諸臣。汝
T2122_.53.0648a06: 輩何以皆啼。諸臣白言。我等見一切施王棄
T2122_.53.0648a07: 國與王。復持身施與婆羅門子。所作不悔。是
T2122_.53.0648a08: 故啼耳。彼劫人王聞諸臣各各説是。即便躄
T2122_.53.0648a09: 地而大啼泣。不能自勝。即問婆羅門子汝今
T2122_.53.0648a10: 那得是王。婆羅門子具答王本末因由。彼劫
T2122_.53.0648a11: 人王聞婆羅門子所説。即復躄地啼涙而言。
T2122_.53.0648a12: 告勅諸臣促解王縛。洗浴衣被著其印綬。
T2122_.53.0648a13: 還立爲王。即還坐領國法如故。於是彼王即
T2122_.53.0648a14: 長跪叉手讃歎而説偈言
T2122_.53.0648a15:     自在本國時遙聞大王徳
T2122_.53.0648a16:     今來至於此見尊踰所聞
T2122_.53.0648a17:     巍巍積功徳譬若如金山
T2122_.53.0648a18:     其力堅如是無能動搖者
T2122_.53.0648a19:     今見王所行於世甚無雙
T2122_.53.0648a20:     願以國相還并奉所居界
T2122_.53.0648a21:     願歸得本土修敬爲臣禮
T2122_.53.0648a22:     不敢復憍慢事王如天尊
T2122_.53.0648a23: 佛告諸比丘。爾時一切施王者我身是也。彼
T2122_.53.0648a24: 國王者舍利弗是。婆羅門子者調達是。成我
T2122_.53.0648a25: 六波羅蜜相好功徳。皆是調達恩。調達是我
T2122_.53.0648a26: 善知識。亦爲善師。調達却後阿僧祇劫當得

T2122_.53.0648a27:

作佛。號字提和羅耶

晋言天
人王

T2122_.53.0648a28: 和國部第四
T2122_.53.0648a29: 如雜寶藏經云。佛言。過去久遠有二國王。一
T2122_.53.0648b01: 是迦尸國王。二是比提醯國王。比提醯王有
T2122_.53.0648b02: 大香象。以香象力摧伏迦尸王軍。迦尸王作
T2122_.53.0648b03: 是念言。我今云何當得香象摧伏比提醯王
T2122_.53.0648b04: 軍。時有人言。我見山中有一白香象。王聞此
T2122_.53.0648b05: 已即便募言。誰能得香象者。我當重賞。有人
T2122_.53.0648b06: 募言。多集軍衆往取彼象。象思惟言。若我遠
T2122_.53.0648b07: 去。父母盲老。不如調順往至王所。爾時衆人
T2122_.53.0648b08: 便自將香象向王邊。王大歡喜爲作好屋。具
T2122_.53.0648b09: 被毾 &T021739;

敷著其下。與諸妓女彈琴鼓瑟以
T2122_.53.0648b10: 娯樂之。與象飮食不肯食之。時守象人來白
T2122_.53.0648b11: 王言。象不肯食。王自向象所。上古畜生皆
T2122_.53.0648b12: 能人語。王問象言。汝何故不食。象答王言。我
T2122_.53.0648b13: 有父母。年老眼盲無與水草。父母不食我云
T2122_.53.0648b14: 何食。象白王言。我欲去者。王諸軍衆無能遮
T2122_.53.0648b15: 我。但以父母盲老順王來耳。王今見聽我去
T2122_.53.0648b16: 供養父母終其年壽。自當還來。王聞此語極
T2122_.53.0648b17: 大歡喜。我等便爲人頭之象。此象乃是象頭
T2122_.53.0648b18: 之人。先迦尸國人。惡賤父母無供養心。因
T2122_.53.0648b19: 此象故。王即宣令一切國内。若不孝養父母
T2122_.53.0648b20: 者。當與大罪。尋即放象還父母所。供養父母
T2122_.53.0648b21: 隨壽長短。父母喪亡還來王所。王得白象甚
T2122_.53.0648b22: 大歡喜。即時莊嚴欲伐彼國。象語王言。莫
T2122_.53.0648b23: 興鬪諍。凡鬪諍法多所傷害。王言。彼欺凌
T2122_.53.0648b24: 我。象言。聽我使往。令彼怨敵不敢欺侮。王
T2122_.53.0648b25: 言。汝若去者或能不還。答言。無能遮我使不
T2122_.53.0648b26: 還者。象即於是往彼國中。比提醯王聞象來
T2122_.53.0648b27: 至。極大歡喜。自出往迎。既見象已而語之言。
T2122_.53.0648b28: 即住我國。象白王言。不得即住。我立身已來
T2122_.53.0648b29: 不違言誓。先許彼王當還其國。汝二國王應
T2122_.53.0648c01: 除怨惡。自安其國豈不快乎。即説偈言
T2122_.53.0648c02:     得勝増長怨負則益憂苦
T2122_.53.0648c03:     不諍勝負者其樂最第一
T2122_.53.0648c04: 爾時此象説斯偈已。即還迦尸國。從是以後
T2122_.53.0648c05: 二國和好。爾時迦尸國王者。今波斯匿王是。
T2122_.53.0648c06: 比提醯王者。今阿闍世王是。爾時白象者。今
T2122_.53.0648c07: 我身是也。由我爾時孝養父母故。令多衆生
T2122_.53.0648c08: 亦孝養父母。爾時能使二國和好。今日亦好
T2122_.53.0648c09: 和事部第五
T2122_.53.0648c10: 如僧祇律云。佛告諸比丘。過去世時。有城名
T2122_.53.0648c11: 波羅柰。國名伽尸。有一婆羅門。有摩沙豆陳
T2122_.53.0648c12: 久。煮不可熟。持著肆上欲賣與他。都無人買。
T2122_.53.0648c13: 時有一人。家有一態驢市賣難售。時陳豆主
T2122_.53.0648c14: 便作是念。我皆以豆買此驢用。便往語言。汝
T2122_.53.0648c15: 能持驢貿此豆耶。驢主復念。用是態驢爲當
T2122_.53.0648c16: 取彼豆。即便答言。可爾。得驢已歡喜。爾時豆
T2122_.53.0648c17: 主便作是念。今得子。便即説頌曰
T2122_.53.0648c18:     婆羅門法巧販賣陳久氷豆十六年
T2122_.53.0648c19:     唐盡汝薪煮不熟足折汝家大小齒
T2122_.53.0648c20: 爾時驢主。亦作頌曰
T2122_.53.0648c21:     汝婆羅門何所喜雖有四脚毛衣好
T2122_.53.0648c22:     負重著道令汝知錐刺火燒終不動
T2122_.53.0648c23: 爾時豆主。復説偈言
T2122_.53.0648c24:     獨生千秋杖頭著四寸針
T2122_.53.0648c25:     能治敗態驢何憂不可伏
T2122_.53.0648c26: 爾時驢聞復瞋即説頌曰
T2122_.53.0648c27:     安立前二足雙飛後兩蹄
T2122_.53.0648c28:     折汝前版齒然後自當知
T2122_.53.0648c29: 爾時豆主聞驢此頌。復説偈言
T2122_.53.0649a01:     蚊虻毒蟲螫唯仰尾自防
T2122_.53.0649a02:     當截汝尾却令汝知辛苦
T2122_.53.0649a03: 爾時驢復以偈答曰
T2122_.53.0649a04:     從先祖已來行此 &T014461;

悷法
T2122_.53.0649a05:     今我故承習死死終不捨
T2122_.53.0649a06: 爾時豆主知此弊惡不可苦語。便更稱譽以
T2122_.53.0649a07: 頌答曰
T2122_.53.0649a08:     音聲鳴徹好面白如珂雪
T2122_.53.0649a09:     當爲汝取婦共游林澤中
T2122_.53.0649a10: 驢聞軟愛語。即復説頌曰
T2122_.53.0649a11:     我能負八斛日行六百里
T2122_.53.0649a12:     婆羅門當知聞婦歡喜故
T2122_.53.0649a13: 頌曰
T2122_.53.0649a14:     性愛和柔賢愚親附情貪麁獷
T2122_.53.0649a15:     人畜遠慮外違常策内順＊常御
T2122_.53.0649a16:     萬代揚名千齡久住
T2122_.53.0649a17: 法苑珠林卷第四十七
T2122_.53.0649a18:
T2122_.53.0649a19:
T2122_.53.0649a20:
T2122_.53.0649a21: 法苑珠林卷第四十八
T2122_.53.0649a22: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0649a23:

誡勗篇第四十八

此有六部

T2122_.53.0649a24: 述意部　誡馬部　誡學部　誡盜部
T2122_.53.0649a25: 誡罪部　雜誡部
T2122_.53.0649a26: 述意部第一
T2122_.53.0649a27: 夫以立像表眞化俗彝訓。寄指筌月出道常
T2122_.53.0649a28: 規。但以妄想倒情沿流固習。無思悛革隨業
T2122_.53.0649a29: 飄淪。是以涅槃經云。爲善清升譬同爪土。爲
T2122_.53.0649b01: 惡沈滯喩等地塵。良由六賊倶至十使交纒。
T2122_.53.0649b02: 或比行厠畫瓶。或擬危城坯器。故將崩朽宅
T2122_.53.0649b03: 三火常然。逃隱空聚五刀常逐。井河引喩。
T2122_.53.0649b04: 逼形器於刹那。屠肆牛羊。切性命於漏刻。亦
T2122_.53.0649b05: 如鼠入脂角。至窮何趣。況復五濁交横四山
T2122_.53.0649b06: 常逼。而能安忍不生憂悔。所以大聖垂訓。法
T2122_.53.0649b07: 喩所歸止在誡約。身心無沿逸慾。鑒擧力勵
T2122_.53.0649b08: 專怔省過。但見臨死眼光失落。眷屬叢聚對
T2122_.53.0649b09: 顏難救。嗚呼洟泗慨彼沈淪。既屬斯苦何
T2122_.53.0649b10: 不自誡。過由我生改不藉他。猶有微善宅報
T2122_.53.0649b11: 在人。又逢遺法親見三寶。脱生惡道對目莫
T2122_.53.0649b12: 知。由此悲痛無由怠墮矣
T2122_.53.0649b13: 誡馬部第二
T2122_.53.0649b14: 如中阿含經云。時有調馬師。名曰只尸。來詣
T2122_.53.0649b15: 佛所稽首佛足。退坐一面白佛言。世尊。我觀
T2122_.53.0649b16: 世間甚爲輕淺。猶如群羊。世間唯我堪能調
T2122_.53.0649b17: 馬狂逸惡馬。我作方便須臾令彼態病悉現。
T2122_.53.0649b18: 隨其態病方便調伏。佛告調馬師。聚落主。汝
T2122_.53.0649b19: 以幾種方便調伏於馬。馬師白佛言。有三種
T2122_.53.0649b20: 法調伏惡馬。何等爲三。一者柔軟。二者麁澁。
T2122_.53.0649b21: 三者柔軟麁澁。佛告聚落主。汝以三種方便
T2122_.53.0649b22: 調馬。猶不調者當如之何。馬師白佛。有不
T2122_.53.0649b23: 調者便當殺之。所以者何。莫令辱我。調馬師
T2122_.53.0649b24: 白佛言。世尊是無上調御丈夫。爲以幾種方
T2122_.53.0649b25: 便調御丈夫。佛告聚落主。我亦以三種方便
T2122_.53.0649b26: 調御丈夫。何等爲三。一者一向柔軟。二者一
T2122_.53.0649b27: 向麁澁。三者柔軟麁澁。佛告聚落主。所謂一
T2122_.53.0649b28: 向柔軟者。如汝所説。此是身善行。此是身善
T2122_.53.0649b29: 行報。此是口意善行。此是口意善行報。是名
T2122_.53.0649c01: 天。是名人。是名善趣化生。是名涅槃。是爲柔
T2122_.53.0649c02: 軟。第二一向麁澁者。如汝所説。是身惡行。是
T2122_.53.0649c03: 身惡行報是。口意善惡行。是口意惡行報。是
T2122_.53.0649c04: 名地獄。是名畜生。是名餓鬼。是名惡趣。是
T2122_.53.0649c05: 名墮惡趣。是名如來麁澁教也。第三彼柔軟
T2122_.53.0649c06: 麁澁倶者。謂如來有時説身善行。有時説身
T2122_.53.0649c07: 善行報。有時説口意善行。有時説口意善行
T2122_.53.0649c08: 報。有時説身惡行。有時説身惡行報。有時説
T2122_.53.0649c09: 口意惡行。有時説口意惡行報。如是名天如
T2122_.53.0649c10: 是名人。如是名善趣。如是名涅槃。如是名地
T2122_.53.0649c11: 獄。如是名畜生餓鬼。如是名惡趣。如是名墮
T2122_.53.0649c12: 惡趣。是名如來柔軟麁澁教。調馬師白佛言。
T2122_.53.0649c13: 世尊。若以三種方便調伏衆生。有不調者當
T2122_.53.0649c14: 如之何。佛告聚落主。亦當殺之。所以者何。莫
T2122_.53.0649c15: 令辱我。調馬師白佛言。若殺生者。於世尊法
T2122_.53.0649c16: 爲不清淨。世尊法中亦不殺生。而今言殺其
T2122_.53.0649c17: 義云何。佛告聚落主。如來法中＊亦不殺生。
T2122_.53.0649c18: 然如來法中以三種教授。不調伏者。不復與
T2122_.53.0649c19: 語。不教不誡。豈非死耶。調馬師白佛。實爾世
T2122_.53.0649c20: 尊。不復與語。永不教誡。眞爲死也。以是之
T2122_.53.0649c21: 故。我從今日離諸惡不善業也。聞佛所説歡
T2122_.53.0649c22: 喜而去
T2122_.53.0649c23: 又法句喩經云。佛問象師。調象之法有幾。答
T2122_.53.0649c24: 曰。有三。何謂爲三。一者剛鉤鉤口著其覊
T2122_.53.0649c25: 靽。二者減食常令飢痩。三者捶杖加其楚痛。
T2122_.53.0649c26: 由鐵鉤鉤口故以制強口。由不與食飮故以
T2122_.53.0649c27: 制身獷。由加捶杖故以伏其心。佛告居士。吾
T2122_.53.0649c28: 亦有三用調一切。亦以自調得至無爲。一者
T2122_.53.0649c29: 以至誠故制御口患。二者以慈貞故伏身剛

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