SAT DB

T2122_.53.0681a01: 生地獄畜生餓鬼者。如大地土。如是衆生從
T2122_.53.0681a02: 地獄畜生餓鬼命終生天上者。如甲上土。還
T2122_.53.0681a03: 生地獄畜生餓鬼者。如大地土。如是從天命
T2122_.53.0681a04: 終還生天上者。如甲上土。從天命終還生地
T2122_.53.0681a05: 獄畜生餓鬼者。如大地土
T2122_.53.0681a06: 方土部第七
T2122_.53.0681a07: 如起世經云。閻浮提洲有五事勝瞿陀尼弗
T2122_.53.0681a08: 婆提欝單越閻摩世一切龍及金翅阿脩羅。
T2122_.53.0681a09: 何等爲五。一勇健。二正念。三佛出世處。四是
T2122_.53.0681a10: 修業地。五行梵行處。瞿陀尼洲有三事勝閻
T2122_.53.0681a11: 浮提洲。一饒牛。二饒羊。三饒摩尼寶。弗婆提
T2122_.53.0681a12: 洲有三事勝。一洲寛大。二普含諸渚。三洲
T2122_.53.0681a13: 甚勝妙。欝單越洲有三事勝。一彼人無我我
T2122_.53.0681a14: 所。二壽命最勝。三有勝上行。閻摩世中有三
T2122_.53.0681a15: 事勝。一壽命長。二身形大。三有自然衣食。一
T2122_.53.0681a16: 切龍及金翅鳥有三事勝。一壽命長。二身形
T2122_.53.0681a17: 大。三宮殿寛博。阿脩羅中有三事勝。一壽命
T2122_.53.0681a18: 長。二形色勝。三受樂多。四天王天有三事勝。
T2122_.53.0681a19: 一宮殿高。二宮殿妙。三宮殿有勝光明。三十
T2122_.53.0681a20: 三天有三事勝。一長壽。二色勝。三多樂。餘上
T2122_.53.0681a21: 四天及魔身天等同三十三天。有前三勝。閻
T2122_.53.0681a22: 浮提有五事勝。餘諸天如上所説頌曰
T2122_.53.0681a23:     惡多難算善少可陳人天蓋寡
T2122_.53.0681a24:     濁趣如塵貴賤交易貧富異因
T2122_.53.0681a25:     校量優劣樂苦昇沈
T2122_.53.0681a26: 法苑珠林卷第五十二
T2122_.53.0681a27:   上二天下人福等一銅輪王福。一銅輪王
T2122_.53.0681a28: 福等一倶耶尼人福。上三天下人福等一
T2122_.53.0681a29: 銀輪王福。一銀輪王福等一欝單越人福。
T2122_.53.0681b01: 上四天下人福等一金輪王福。一金輪王
T2122_.53.0681b02: 福等一四天王天人福。一四天王天人福
T2122_.53.0681b03: 等一天王福。一天王福等一三十三天人
T2122_.53.0681b04: 福。一三十三天人福等一帝釋福。一帝釋
T2122_.53.0681b05: 福等一焔摩天人福。一焔摩天人福等一
T2122_.53.0681b06: 天王福
T2122_.53.0681b07:
T2122_.53.0681b08:
T2122_.53.0681b09:
T2122_.53.0681b10: 法苑珠林卷第五十三
T2122_.53.0681b11: 　西明寺沙門釋道世撰　
T2122_.53.0681b12: 機辯篇第五十八
T2122_.53.0681b13: 愚戇篇第五十九

T2122_.53.0681b14:

機辯篇

此有三部

T2122_.53.0681b15: 述意部　菩薩部　羅漢部
T2122_.53.0681b16: 述意部第一
T2122_.53.0681b17: 惟夫三藏浩汗七衆紛綸。設教備機煥然通
T2122_.53.0681b18: 解。聞苦集則哀切追情。聽滅道則喜捨啓
T2122_.53.0681b19: 寤。清泠音韻欝若芝蘭。峻旨宮商開導耳
T2122_.53.0681b20: 目。所以馬鳴迪其幽宗。龍樹振其絶緒。提
T2122_.53.0681b21: 婆折其名數。羅漢總其條理。並翊賛妙典
T2122_.53.0681b22: 俘剪外學。迷津見衢長夜逢曉。繼釋典之高
T2122_.53.0681b23: 範。表師資之訓術。屬于斯也。可謂盛哉。祇園
T2122_.53.0681b24: 若在。鹿苑如瞻。誠未證果趣佛邇也

T2122_.53.0681b25:

菩薩部第二

略列二三餘散別篇

T2122_.53.0681b26:

馬鳴菩薩傳云。佛去世後三百餘年

摩耶經
六百年

出

T2122_.53.0681b27: 自東天竺桑岐多國。婆羅門種也。弱状奇譽。
T2122_.53.0681b28: 以文談見稱。天竺俗法論師文士。皆執勝相
T2122_.53.0681b29: 以表其徳。馬鳴用其俗法。以利刀貫杖銘
T2122_.53.0681c01: 云。天下智士其有能以一理見屈一文見勝
T2122_.53.0681c02: 者。當以此刀自刎其首。常執此刀周遊諸國。
T2122_.53.0681c03: 文論之士莫能抗之者。是時韻陀山中有一
T2122_.53.0681c04: 羅漢。名富樓那。外道名理無不綰達。於是
T2122_.53.0681c05: 馬鳴詣而候焉。見其端坐林下。志氣眇然若
T2122_.53.0681c06: 不可測。神色謙退似而可屈。遂與言沙門説
T2122_.53.0681c07: 之。敢有所明。要必屈汝。我若不勝便刎頸
T2122_.53.0681c08: 相謝。沙門默然。容無負色。亦無勝顏。扣之數
T2122_.53.0681c09: 四曾無應情。馬鳴退自思惟。我負矣。彼勝矣。
T2122_.53.0681c10: 彼安無言故無可屈。吾以言之。雖知言者
T2122_.53.0681c11: 可屈。自吾未免於言。眞可愧耳。退謝其屈便
T2122_.53.0681c12: 欲刎首。沙門止之。汝以自刎謝我。當隨我
T2122_.53.0681c13: 意鬀。汝周羅爲我弟子。即以理伏。落髮投簪
T2122_.53.0681c14: 受具足戒。坐則文宣佛法。游則闡揚道化。
T2122_.53.0681c15: 作莊嚴佛法諸論百有萬言。大行天竺。擧世
T2122_.53.0681c16: 推宗。以爲造作之式。雖復西河之亂孔父。
T2122_.53.0681c17: 身子之疑聖師。篾以過也。其後龍樹染翰之
T2122_.53.0681c18: 初著論之始。未嘗不稽首馬鳴作自歸之偈。
T2122_.53.0681c19: 謙譏憑其冥照以自＊寤焉。今天竺諸王勢士。
T2122_.53.0681c20: 皆爲之立廟宗之若佛。評有之曰
T2122_.53.0681c21: 龍樹菩薩傳并付法藏傳云。有一大士。名曰

T2122_.53.0681c22:

龍樹

依傳云。佛去世後七百年内出現於世。依奘法師傳
云。西梵正音名爲龍猛。舊翻訛略。故曰龍樹。佛

T2122_.53.0681c23:

去世後三百年出現於世。壽年七百
歳。故人錯稱佛滅後七百年出世

天聰奇＊寤事不

T2122_.53.0681c24: 再問。建立法幢摧伏異道。託生南天竺國。出
T2122_.53.0681c25: 梵志種。大豪貴家。始生之時在於樹下。由龍
T2122_.53.0681c26:
T2122_.53.0681c27:
T2122_.53.0681c28:
T2122_.53.0681c29:
T2122_.53.0682a01: 成道。因號龍樹。少小聰哲才學超世。本童子
T2122_.53.0682a02: 時處在襁抱。聞諸梵志誦四韋陀論。其典淵
T2122_.53.0682a03: 博有四萬偈。各三十二字。皆即照了達其句
T2122_.53.0682a04: 味。弱冠馳名擅歩諸國。天文地理星緯圖讖。
T2122_.53.0682a05: 及餘道術無不綜練。朋友三人天姿奇秀。相
T2122_.53.0682a06: 與議曰。天下理義開＊寤神明。洞發幽旨増長
T2122_.53.0682a07: 智惠。若斯之事吾等悉達。更以何方而自娯
T2122_.53.0682a08: 樂。復作是言。世間唯有追求好色縱情極欲。
T2122_.53.0682a09: 最是一生上妙快樂。宜可共求隱身之藥。事
T2122_.53.0682a10: 若斯果此願必就。咸言善哉。斯言甚快。即至
T2122_.53.0682a11: 術處求隱身法。術師念曰。此四梵志才智高
T2122_.53.0682a12: 遠生大憍慢。草芥群生。今以術故屈辱就我。
T2122_.53.0682a13: 然此人輩研窮博達所不知者。唯此賤術。若
T2122_.53.0682a14: 授其方則永見棄。且與彼藥使不知之。藥盡
T2122_.53.0682a15: 必來。師諮可久。即便各授青藥一丸。而告
T2122_.53.0682a16: 之曰。汝持此藥以水磨之用塗眼瞼。形當自
T2122_.53.0682a17: 隱。尋受師教各磨此藥。龍樹聞香即便識之。
T2122_.53.0682a18: 分數多少錙銖無失。還向其師具陳斯事。此
T2122_.53.0682a19: 藥滿足有七十種。名字兩數皆如其方。師聞
T2122_.53.0682a20: 驚愕問其所由。龍樹答言。大師當知。一切諸
T2122_.53.0682a21: 藥自有氣分。因此知之。何足爲怪。師聞其言
T2122_.53.0682a22: 歎未曾有。即作是念。若此人者聞之猶難。況
T2122_.53.0682a23: 我親遇而惜斯術。即以其法具授四人。四人
T2122_.53.0682a24: 依方和合此藥。自翳其身游行自在。即共相
T2122_.53.0682a25: 將入王後宮。宮中美人皆被侵掠。百餘日後
T2122_.53.0682a26: 懷妊者衆。尋往白王庶免罪咎。王聞是已心
T2122_.53.0682a27: 大不悦。此何不祥爲怪乃爾。召諸智臣共謀
T2122_.53.0682a28: 斯事。時有一臣即白王言。凡此之事應有二
T2122_.53.0682a29: 種。一是鬼魅。二是方術。可以細土置諸門中
T2122_.53.0682b01: 令人守衞斷往來者。若是方術其跡自現。設
T2122_.53.0682b02: 鬼魅入必無其跡。人可兵除。鬼當呪滅。王
T2122_.53.0682b03: 用其計依法爲之。見四人跡從門而入。時防
T2122_.53.0682b04: 衞者驟以聞王。王將勇士凡數百人。揮刀空
T2122_.53.0682b05: 中斬三人首。近王七尺内刀所不至。龍樹斂
T2122_.53.0682b06: 身依王而立。於是始＊寤欲爲苦本敗徳危身
T2122_.53.0682b07: 汚辱梵行。即自誓曰。我若得脱免斯厄難。當
T2122_.53.0682b08: 詣沙門受出家法。既出入山至一佛塔。捨離
T2122_.53.0682b09: 欲愛出家爲道。於九十日誦閻浮提所有經
T2122_.53.0682b10: 論。皆悉通達。更求異典都無得處。遂向雪山
T2122_.53.0682b11: 見一比丘。以摩訶衍而授與之。讀誦愛樂恭
T2122_.53.0682b12: 敬供養。雖達實義未獲道證。辯才無盡善能
T2122_.53.0682b13: 言論。外道異學咸皆摧伏。請爲師範。即便自
T2122_.53.0682b14: 謂一切智人。心生憍慢甚大貢高。便欲往彼
T2122_.53.0682b15: 瞿曇門入。爾時門神告龍樹曰。今汝智慧猶
T2122_.53.0682b16: 如蟁虻。比於如來非言能辯。無異螢火齊
T2122_.53.0682b17: 輝日月。以須彌山等葶藶子。我觀仁者非
T2122_.53.0682b18: 一切智。云何欲此門而入。聞是語已 &T049543;

然有
T2122_.53.0682b19: 愧。時有弟子白龍樹言。師常自謂一切智
T2122_.53.0682b20: 人。今來屈辱爲佛弟子。弟子之法諮承於師。
T2122_.53.0682b21: 諮承不足非一切智。於是龍樹辭窮理屈。心
T2122_.53.0682b22: 自念言。世界法中津塗無量。佛經雖妙句義
T2122_.53.0682b23: 未盡。我今宜可更敷演之。開＊寤後學饒益衆
T2122_.53.0682b24: 生。作是言已獨處靜室水精房中。大龍菩薩
T2122_.53.0682b25: 愍其若此。即以神力接入大海。至其宮殿開
T2122_.53.0682b26: 七寶函。以示諸方等深奧經典。無量妙法授
T2122_.53.0682b27: 與龍樹。九十日中通解甚多。其心深入體得
T2122_.53.0682b28: 實利。龍之心念而問之曰。汝今看經爲遍
T2122_.53.0682b29: 未耶。龍樹答言。汝經無量不可得盡。我所讀
T2122_.53.0682c01: 者足滿十倍過閻浮提。龍王問言。忉利天上
T2122_.53.0682c02: 釋提桓因所有經典。倍過此宮百千萬倍。諸
T2122_.53.0682c03: 處比此易可稱數。爾時龍樹既得諸經。豁然
T2122_.53.0682c04: 通達善解一相。深入無生二忍具足。龍知＊寤
T2122_.53.0682c05: 道還送出宮。時南天竺王。本甚邪見。承事外
T2122_.53.0682c06: 道毀謗正法。見其龍樹是一切智人。共大論
T2122_.53.0682c07: 師論難不逮。稽首禮敬 &T061269;

除鬚髮。而就出
T2122_.53.0682c08: 家。如是所度無量邪見。王家常送十車衣鉢。
T2122_.53.0682c09: 終竟一日皆悉都盡。如是展轉乃至無數廣
T2122_.53.0682c10: 開分別摩訶衍義。造憂波提舍論十萬偈莊
T2122_.53.0682c11: 嚴佛道。大慈方便如是等論。各十萬偈。令摩
T2122_.53.0682c12: 訶衍先宣於世。造無畏論滿十萬偈。中論出
T2122_.53.0682c13: 於無畏部中。凡五百偈。其所敷演義味深邃。
T2122_.53.0682c14: 摧伏一切外道勝幢。是時有一小乘法師。見
T2122_.53.0682c15: 其高明常懷忿嫉。龍樹菩薩所作已辨。將去
T2122_.53.0682c16: 此土問法師云。汝今樂我久住世不。答曰。仁
T2122_.53.0682c17: 者實不願也。即入閑室經日不現。弟子咸
T2122_.53.0682c18: 怪。破戸看之。遂見其師蝉蛻而去。天竺諸國
T2122_.53.0682c19: 並爲立廟。種種供養。敬事如佛焉
T2122_.53.0682c20: 羅漢部第三
T2122_.53.0682c21: 如智度論云。舍利弗於一切弟子中智慧最
T2122_.53.0682c22: 爲第一。如佛偈説
T2122_.53.0682c23:     一切衆生中唯除佛世尊
T2122_.53.0682c24:     欲比舍利弗智慧及多聞
T2122_.53.0682c25:     於十六分中猶尚不及一
T2122_.53.0682c26: 舍利弗智慧多聞。年始八歳誦十八部經。通
T2122_.53.0682c27: 解一切義。是時摩伽陀國有龍王兄弟。一名
T2122_.53.0682c28: 姞利。二名阿伽羅。降雨以時國無荒年。人民
T2122_.53.0682c29: 感之。常以仲春之月大集龍處爲設大會。作
T2122_.53.0683a01: 樂談義終此一日。自古及今斯集未替。此日
T2122_.53.0683a02: 常法敷四高座。一爲國王。二爲太子。三爲大
T2122_.53.0683a03: 臣。四爲論士。爾時舍利弗。以八歳之身問衆
T2122_.53.0683a04: 人言。此四高座爲誰敷之。衆人答言。爲國王
T2122_.53.0683a05: 大子大臣論士。是時舍利弗。觀察時人無勝
T2122_.53.0683a06: 己者。便昇論床結跏趺坐。衆人疑怪。或謂愚
T2122_.53.0683a07: 小無知。或謂智量過人。雖復嘉其神異而猶
T2122_.53.0683a08: 各懷自矜。恥其年小不自與語。皆遣年少傳
T2122_.53.0683a09: 言問之。其答厝旨辭理超絶。時諸論師歎未
T2122_.53.0683a10: 曾有。愚智大小一切皆伏。王大歡喜。即命有
T2122_.53.0683a11: 司封一聚落。常以給之。王乘象輿振鈴告令。

T2122_.53.0683a12:

宣示一切十六大國無不慶悦

如四分律云。舍利
弗具足四辯。一法

T2122_.53.0683a13:

辯。二義辯。三詞辯。四了了辯。若具此辯而外道不伏者。
無有是處。又勝思惟論云。菩薩有七種徳。皆依樂説辯

T2122_.53.0683a14:

才。何等爲七。一種種樂説辯才。二無滯樂説辯才。三堅
固樂説辯才。四了了樂説辯才。五不怯弱樂説辯才。六

T2122_.53.0683a15:

相應樂説辯才。七任放樂説
辯才。此八地菩薩得也

是時吉古師子。名拘律

T2122_.53.0683a16: 陀。姓大目揵連。是舍利弗友。二人才智徳行
T2122_.53.0683a17: 互同。行則倶游。住則同止。少長交契結要
T2122_.53.0683a18: 始終。後倶厭世出家學道。作梵志弟子。情求
T2122_.53.0683a19: 道門久而無徴。以問於師。師名訕闍耶。而答
T2122_.53.0683a20: 之言。自我求道彌歴年歳。不知道果。非其人
T2122_.53.0683a21: 耶。他日師疾。舍利弗在頭邊立。大目連在足
T2122_.53.0683a22: 邊立。二人惴惴。其師將終乃愍而笑。二人
T2122_.53.0683a23: 同心倶問笑意。師答之言。世俗無眼爲恩愛
T2122_.53.0683a24: 所侵。我見金地國王死。其大夫人自投火𧂐
T2122_.53.0683a25: 求同一處。而此二人行報各異生處殊絶。是
T2122_.53.0683a26: 時二人筆受師語。欲以驗其虚實。後有金地
T2122_.53.0683a27: 商人遠來摩伽陀國。以疏驗之果如師語。乃
T2122_.53.0683a28: 撫然歎曰。我昔非其人耶。爲是師隱我耶。二

T2122_.53.0683a29:

人誓曰若先得甘露。要畢相報

故佛本行經云。是
時舍利弗見馬宿

T2122_.53.0683b01:

比丘入城乞食。城内一
切人民各共評論説偈云

T2122_.53.0683b02:

巧攝諸根識　進止＊常寂定　含笑出美言　此必釋種
子　爾時舍利弗即請云。汝大師徳術亦勝汝耶。爾時

T2122_.53.0683b03:

阿濕波踰跋多。隋云
馬宿。即説偈報云

T2122_.53.0683b04:

如芥對須彌　牛跡比大海　蚊虻並金翅　我與彼亦
然　假使聲聞度彼岸　成就諸地猶弟子　於彼師邊不

T2122_.53.0683b05:

入數　與彼世尊威徳別
於是舍利弗復聞説偈云

T2122_.53.0683b06:

諸法因縁生　亦從因縁滅　吾師大沙門　常説如是
法舍利弗聞已。即得見諦得法眼淨。舍利弗既得須陀洹

T2122_.53.0683b07:

果。復向目連亦説是偈。目連聞舍利弗説。亦得須陀洹果。
於是舍利弗目連二人。將五百眷屬同詣佛所。皆得阿羅

T2122_.53.0683b08:

漢果。依四分律及餘經等。皆云千
二百五十人。至於佛所得阿羅漢果

依論問曰。何以

T2122_.53.0683b09: 名舍利弗。答曰。是母所作字。伽陀國是中有
T2122_.53.0683b10: 大城。名王舍城。王名頻婆娑羅。有婆羅門論
T2122_.53.0683b11: 師。名摩陀羅。王以其人善能論故。賜封一邑。
T2122_.53.0683b12: 去城不遠。是摩陀羅。遂有居家。婦生一女。眼
T2122_.53.0683b13: 似舍利鳥眼。即名此女爲舍利。次生一男。膝

T2122_.53.0683b14:

骨麁大名拘絺羅

秦言
大膝

既有居家畜養男女。所

T2122_.53.0683b15: 學經書皆已陳故不復業新。是時南天竺有
T2122_.53.0683b16: 一婆羅門大論議師。字提舍。於十八種大經
T2122_.53.0683b17: 皆悉通利。是人入王舍城。頭上戴火以銅鍱
T2122_.53.0683b18: 鍱腹。人問其故。便言我所學經書甚多恐腹
T2122_.53.0683b19: 破裂。是故鍱之。又問。頭上何故戴火。答言。
T2122_.53.0683b20: 以大暗故。衆人言曰。日出照明。何以言暗。
T2122_.53.0683b21: 答曰。暗有二種。一者日光不照。二者愚癡
T2122_.53.0683b22: 暗故。今雖有日明而愚癡猶黒。衆人言。汝但
T2122_.53.0683b23: 未見婆羅門摩陀羅論師。汝若見者腹當縮
T2122_.53.0683b24: 明當暗。是婆羅門徑至鼓邊打論議鼓。國王
T2122_.53.0683b25: 聞之。問是何人。衆臣答言。南天竺有一婆羅
T2122_.53.0683b26: 門。名提舍。是大論師欲求論處。故打論鼓。王
T2122_.53.0683b27: 大歡喜。即集衆人而告之曰。有能難者與之
T2122_.53.0683b28: 論議。摩陀羅聞之自疑。我以陳故不復業
T2122_.53.0683c01: 新。不知我今能與論不。俛仰而來。於道中見
T2122_.53.0683c02: 二特牛方相觝觸。心中作想。此牛是我彼牛
T2122_.53.0683c03: 是彼。以此爲占知誰得勝。此牛不如。便大
T2122_.53.0683c04: 愁憂。而自念言。如此相者我將不如。欲入
T2122_.53.0683c05: 衆時。見有母人挾一瓶水正在其前。躄地破
T2122_.53.0683c06: 瓶。復作是念。是亦不吉。甚大不樂。既入衆中
T2122_.53.0683c07: 見彼論師。顏貌意色勝相具足。自知不如。事
T2122_.53.0683c08: 不獲已。與共論議。論議既交便墮負處。王大
T2122_.53.0683c09: 歡喜。大智明人遠入我國。復欲爲之封一聚
T2122_.53.0683c10: 落。諸臣議言。一聰明人來便封一邑。功臣不
T2122_.53.0683c11: 賞但寵語論。恐非安國全家之道。今摩陀羅
T2122_.53.0683c12: 論議不如。應奪其封以與勝者。若更有勝人
T2122_.53.0683c13: 復以與之。王用其言。即奪與後人。是時摩
T2122_.53.0683c14: 陀羅語提舍言。汝是聰明人我以女妻汝。男
T2122_.53.0683c15: 兒相累。今欲遠出他國以求本志。提舍納其
T2122_.53.0683c16: 女爲婦。其婦懷妊夢見一人。身被甲冑手執
T2122_.53.0683c17: 金剛。摧破諸山而在大山邊立。覺已白其夫
T2122_.53.0683c18: 言。我夢如是。提舍言。汝當生男摧伏一切諸
T2122_.53.0683c19: 論議師。唯不勝一人。常與作弟子。舍利懷
T2122_.53.0683c20: 妊。以其子故母亦聰明。大能論議。其弟拘絺
T2122_.53.0683c21: 羅與姉談論。毎屈不如。知所懷子必大智慧。
T2122_.53.0683c22: 未生如是。何況出生。即捨家學道至南天竺。
T2122_.53.0683c23: 不剪指爪讀十八種經書。皆令通利。是故時
T2122_.53.0683c24: 人名爲長爪梵志。姉子既生。七日之後裹以
T2122_.53.0683c25: 白 &T073554;

以示其父。其父思惟。我名提舍。逐我

T2122_.53.0683c26:

名字。字爲憂波提舍

憂波秦言逐
提舍是星名

是爲父母作字。

T2122_.53.0683c27:

衆人以其舍利所生。皆共名之爲舍利弗

佛言
子也

T2122_.53.0683c28: 又舍利弗者。世世本願於釋迦佛所作智慧
T2122_.53.0683c29: 第一弟子。字舍利弗。是爲本願因縁以名舍
T2122_.53.0684a01: 利弗
T2122_.53.0684a02: 問曰。若爾者。何以不言憂波提舍但言舍利
T2122_.53.0684a03: 弗。答曰。時人貴重其母。於衆女人中聰明第
T2122_.53.0684a04: 一。以是因縁故稱舍利弗
T2122_.53.0684a05: 又佛本行經云。佛於舍婆城。於其中間有一
T2122_.53.0684a06: 大樹。名尸奢波。其樹蔭下多有一切諸婆羅
T2122_.53.0684a07: 門止息其下。諸婆羅門遙見阿難來欲到邊。
T2122_.53.0684a08: 各相告言。汝輩當知。此是沙門瞿曇弟子。於
T2122_.53.0684a09: 諸聰明多聞之中最第一者。作是語已。阿難
T2122_.53.0684a10: 便至。白言仁者。今請觀此樹合有幾葉。爾時
T2122_.53.0684a11: 阿難觀其樹已。而報彼言。東枝合有若干百
T2122_.53.0684a12: 葉若干千葉。如是南枝西枝北枝皆言。合有
T2122_.53.0684a13: 若干百葉若干千葉。作是語已遂即捨去。爾
T2122_.53.0684a14: 時彼諸婆羅門輩。阿難去後取百數葉隱藏
T2122_.53.0684a15: 一邊。阿難迴已。諸婆羅門於是復問。仁者阿
T2122_.53.0684a16: 難。汝復來耶。乞更觀此樹有幾多葉。爾時阿
T2122_.53.0684a17: 難仰觀樹已。知婆羅門等所摘藏葉若干百
T2122_.53.0684a18: 數。便即報彼婆羅門言。東枝合有若干百葉
T2122_.53.0684a19: 若干千葉。如是南枝西枝北枝。亦言合有若
T2122_.53.0684a20: 干百葉若干千葉。作是語已便即過去。爾時
T2122_.53.0684a21: 彼等婆羅門輩。生希有心未曾有之。各相謂
T2122_.53.0684a22: 言。此之沙門甚大聰明有大智慧。諸婆羅門
T2122_.53.0684a23: 以此因縁心得正信。得正信已其後不久悉

T2122_.53.0684a24:

各出家成羅漢果

略述一二
餘備經文

T2122_.53.0684a25: 頌曰
T2122_.53.0684a26:     樞機巧對辯善誘令心伏
T2122_.53.0684a27:     八水潤蕉芽三明啓瞽目
T2122_.53.0684a28:     來問各不同詶答皆芬郁
T2122_.53.0684a29:     冀捨四龍驚亦除二鼠逐
T2122_.53.0684b01:     意樹發空華心蓮吐輕馥
T2122_.53.0684b02:     喩此滄海變譬彼菴羅熟
T2122_.53.0684b03:     妙智方縟錦詞深同霧縠
T2122_.53.0684b04:     善學乖梵爪眞言異鍱腹

T2122_.53.0684b05:

感應縁

略引
四驗

T2122_.53.0684b06: 秦太守趙正　晋沙門釋僧叡　晋沙門支孝
T2122_.53.0684b07: 龍　晋沙門康僧淵
T2122_.53.0684b08: 秦符堅臣武威太守趙正。立志忠政大弘佛
T2122_.53.0684b09: 法。符堅初敗群鋒互起。戎妖縱暴民流四出。
T2122_.53.0684b10: 而得傳譯大部蓋由趙正之力矣。又有正字
T2122_.53.0684b11: 文業。洛陽長水人。或曰濟陰人。年至十八
T2122_.53.0684b12: 爲僞秦著作郎。後遷至黄門郎武威太守。爲
T2122_.53.0684b13: 人無鬚而痩。有妻妾而無兒。時謂閹人。然而
T2122_.53.0684b14: 性度敏達學兼内外。性好譏諫無所迴避。符
T2122_.53.0684b15: 堅末年寵惑鮮卑惰於治政。因歌諫曰
T2122_.53.0684b16: 昔聞孟津河。千里作一曲。此水本自清。是誰
T2122_.53.0684b17: 攪令濁堅動容曰。是朕也。又歌曰
T2122_.53.0684b18: 北園有一棗。布葉垂重蔭。外雖饒棘刺。内實
T2122_.53.0684b19: 有赤心
T2122_.53.0684b20: 堅笑曰。將非趙文業耶。其調戲機捷皆此類
T2122_.53.0684b21: 也。後因關中佛法之盛。願欲出家。堅惜而未
T2122_.53.0684b22: 許。及堅死後方遂其志。更名道整。因作頌
T2122_.53.0684b23: 曰
T2122_.53.0684b24: 佛生何以晩泥洹一何早
T2122_.53.0684b25: 歸命釋迦文今來投大道
T2122_.53.0684b26: 後遁迹商洛山專精經律。晋雍州刺史郗恢。
T2122_.53.0684b27: 欽其風尚逼共同游。終於襄陽。春秋六十餘
T2122_.53.0684b28: 矣
T2122_.53.0684b29: 晋長安有釋僧叡。魏郡長樂人也。博通經論
T2122_.53.0684c01: 機辯難及。姚興姚嵩特加禮遇。興問嵩曰。叡
T2122_.53.0684c02: 公何如。嵩答。實鄴衞之松柏。興勅見之。欲觀
T2122_.53.0684c03: 其才器。叡風韻 &T032985;

流含吐彬蔚。興大賞悦。
T2122_.53.0684c04: 即勅給俸卹吏力人輿。興後謂嵩曰。此乃四
T2122_.53.0684c05: 海標領。何獨鄴衞之松柏耶。於是美譽遐布
T2122_.53.0684c06: 遠近歸徳。什所翻經叡並參正。昔竺法護翻
T2122_.53.0684c07: 正法華經。至受決品云。天見人人見天。什譯
T2122_.53.0684c08: 經至此乃言曰。此語與西域義同。但在言過
T2122_.53.0684c09: 質。叡曰。將非人天交接兩得相見。什喜曰。實
T2122_.53.0684c10: 然。其領標出皆此類也。什歎曰。吾傳譯經論
T2122_.53.0684c11: 得與子相値眞無所恨矣。著大智論十二門
T2122_.53.0684c12: 論中論等諸序。并著大品法華維摩思益自
T2122_.53.0684c13: 在王禪經等序。皆傳於世。叡弘讃經法。常迴
T2122_.53.0684c14: 此業願生安養。於是臨終之日入房。洗浴燒
T2122_.53.0684c15: 香禮拜還床。面向西方合掌而卒。是日同寺
T2122_.53.0684c16: 咸見五色香煙從叡房出。春秋六十七矣
T2122_.53.0684c17: 晋淮陽有支孝龍。淮陽人。少小風姿見重。
T2122_.53.0684c18: 加復神采卓犖高論。適時無人能抗。陳留阮
T2122_.53.0684c19: 贍頴川庾凱。並結知音之交。世人呼爲八
T2122_.53.0684c20: 達。時或嘲之曰。大晋龍興天下爲宗。沙門何
T2122_.53.0684c21: 不全髮膚去袈裟釋梵服披綾羅。龍曰。抱一
T2122_.53.0684c22: 以逍遙。唯寂以致誠。剪髮毀容。改服變形。彼
T2122_.53.0684c23: 謂我辱我棄彼榮。故無心於貴而逾貴。無心
T2122_.53.0684c24: 於足而逾足矣。其機辯適時皆此類也。故孫
T2122_.53.0684c25: 綽爲之賛曰
T2122_.53.0684c26:     小方易擬大器難像桓桓孝龍
T2122_.53.0684c27:     剋邁高廣物競宗歸人思効仰
T2122_.53.0684c28:     雲泉彌漫蘭風旴響
T2122_.53.0684c29: 晋康僧淵。本西域人。生于長安。貌雖胡人
T2122_.53.0685a01: 語實中國。容止詳正志業弘深。晋成之世與
T2122_.53.0685a02: 康法暢支敏度等倶過江。暢亦有才思善爲
T2122_.53.0685a03: 往復。著人物始義論等。暢常執麈尾。行毎値
T2122_.53.0685a04: 名賓輒清談盡日。庾元規謂暢曰。此麈尾何
T2122_.53.0685a05: 以常在。暢曰。廉者不求。貪者不與。故得常在。
T2122_.53.0685a06: 淵亦機辯逾過於暢。時琅邪王茂弘。以見淵
T2122_.53.0685a07: 鼻高眼深。毎戲弄之。淵曰。鼻者面之山。眼者
T2122_.53.0685a08: 面之淵。山不高則不靈。淵不深則不清。時人
T2122_.53.0685a09: 以爲名答

T2122_.53.0685a10:

愚戇篇第五十九

此有三部

T2122_.53.0685a11: 述意部　般陀部　雜癡部
T2122_.53.0685a12: 述意部第一
T2122_.53.0685a13: 夫愚戇者。是衆病之本。障道之源。致使昏
T2122_.53.0685a14: 滯三有沈溺四流。六情常閉三毒常開。問者
T2122_.53.0685a15: 口爽發語成狂。洪癡不得振其翼。名愛不得
T2122_.53.0685a16: 逞其足。採善心於毫芒。拔凶頑於虎口。魚
T2122_.53.0685a17: 魯不辯菽麥。何知愚惑之甚罪莫大焉
T2122_.53.0685a18: 般陀部第二
T2122_.53.0685a19: 如善見律云般陀者。此言路邊生。何以故。般
T2122_.53.0685a20: 陀母本是大富長者家女。長者唯有此一女。
T2122_.53.0685a21: 憐愛甚重。作七層樓安置此女。遣一奴子供
T2122_.53.0685a22: 給所須。奴子長大便與私通。即共奴籌量。我
T2122_.53.0685a23: 今共汝叛往餘國。如是三問奴子。奴子言不
T2122_.53.0685a24: 能去。女語奴言。汝若不去我父母知必當殺
T2122_.53.0685a25: 汝。奴答言。我若往他方貧無錢寶。云何生
T2122_.53.0685a26: 活。女語奴言。汝隨我去。我當偸取珍寶共汝
T2122_.53.0685a27: 將去。奴答言。若如是者我共汝去。此女日日
T2122_.53.0685a28: 偸取珍寶與奴。將出在外藏。算計得二人
T2122_.53.0685a29: 重擔。遣奴前出在外共期。此女假著婢服
T2122_.53.0685b01: 反鑰戸而出。共奴相隨遠到他國。安處住
T2122_.53.0685b02: 止。一二年中即懷胎欲産。心自念言。我今在
T2122_.53.0685b03: 此若産無人料理。思念憶母欲得還家。共婿
T2122_.53.0685b04: 籌量。奴婿不去。云若歸必當殺我。婿入山
T2122_.53.0685b05: 斫樵不在。於後閉戸而去。婿還不見其婦。即
T2122_.53.0685b06: 問比隣。見我婦不。答言。汝婦已去。其夫即逐
T2122_.53.0685b07: 至半路及。其婦已生一男兒。夫語婦言。汝
T2122_.53.0685b08: 爲欲産故去。汝今已産何須去耶。婦聞即還。
T2122_.53.0685b09: 其後未久。以復懷胎。欲産復叛。至半路中復
T2122_.53.0685b10: 生一男。其婿追逐半路共還。其二兒並於路
T2122_.53.0685b11: 邊生。故便字爲般陀。般陀兄弟與諸同類共
T2122_.53.0685b12: 戲。二兒力大打諸同類。同類詈言。汝無六
T2122_.53.0685b13: 親眷屬。孤單在此。何敢打我。兒聞此呵還家
T2122_.53.0685b14: 啼泣。問母此事。其母默然不答。其兒啼哭不
T2122_.53.0685b15: 肯飮食。母見不食慈念二兒便語其實。二人
T2122_.53.0685b16: 聞已便語母言。送我外家不能住此。其母不
T2122_.53.0685b17: 許。二兒啼泣不已。母共婿籌量即共往送到
T2122_.53.0685b18: 父門外。遣人通知。父母聞已答言。使二兒
T2122_.53.0685b19: 入汝不須相見。長者即遣人迎二兒入。入已
T2122_.53.0685b20: 以香湯洗浴著衣瓔珞。抱取二兒置兩膝上。
T2122_.53.0685b21: 問言。汝母在他方云何生活。不甚貧乏耶。二
T2122_.53.0685b22: 兒答言。他方貧窮賣樵自活。母聞慈念即以
T2122_.53.0685b23: 嚢。盛金遣送與女。語言。汝留二兒我自養活。
T2122_.53.0685b24: 汝將此金還先住處好自生活。不須與我相
T2122_.53.0685b25: 見。二兒年大爲其取婦。翁婆年老臨欲終時。
T2122_.53.0685b26: 以其家業悉付二兒。其翁婆命終。其兄以家
T2122_.53.0685b27: 事付弟出家。出家不久即得羅漢。其弟厭俗。
T2122_.53.0685b28: 後往兄所來欲出家。兄即度之。兄教一偈。四
T2122_.53.0685b29: 月不得。忘前失後。兄呵念言。此人於佛法無
T2122_.53.0685c01: 縁。當遣還家。即牽袈裟驅令出門。門外啼
T2122_.53.0685c02: 泣不欲還家。爾時世尊以天眼觀看衆生。見
T2122_.53.0685c03: 周羅般陀應可度縁。往至其所問何以啼。般
T2122_.53.0685c04: 陀具答世尊兄驅因縁。佛知非聲聞能。度是
T2122_.53.0685c05: 以牽出。世尊安慰其心。即以少許白＊ &T073554;

與周
T2122_.53.0685c06: 羅般陀。汝捉此＊ &T073554;

向日而

。當作是念。取
T2122_.53.0685c07: 垢取垢。世尊教已則入聚落。受毘舍佉母
T2122_.53.0685c08: 請。世尊臨中觀般陀將得道果。即説偈言
T2122_.53.0685c09:     入寂者歡喜見法得安樂
T2122_.53.0685c10:     先無恚最樂不害於衆生
T2122_.53.0685c11:     世間無欲樂出離於愛欲
T2122_.53.0685c12:     若調伏我慢是爲第一樂
T2122_.53.0685c13: 爾時周羅般陀。遙聞此偈即得阿羅漢果。又
T2122_.53.0685c14: 増一阿含經云。朱利般特。佛教執掃篲令
T2122_.53.0685c15: 誦。誦掃忘篲。誦＊篲忘＊掃。乃經數日始得掃
T2122_.53.0685c16: ＊篲。復名除垢。般特思念。灰土瓦石。若除即
T2122_.53.0685c17: 清淨也。結縛是垢。智慧能除。我今以智慧
T2122_.53.0685c18: ＊篲掃除諸結縛
T2122_.53.0685c19: 又新婆沙論云。兄授伽陀一偈。經四月誦不
T2122_.53.0685c20: 得。兄訶擯出。爾時世尊見啼愍之。即以神
T2122_.53.0685c21: 力轉彼所誦伽陀。更爲授之。尋時誦得。過
T2122_.53.0685c22: 四月所用功勞。復別授以除塵垢頌。而語之
T2122_.53.0685c23: 言。今日苾芻從外來者。汝皆可爲拭革屣上
T2122_.53.0685c24: 所有塵垢。小路敬諾如教奉行。至日暮時有
T2122_.53.0685c25: 一苾芻。革屣極爲塵垢所著。小路拭之。一隻
T2122_.53.0685c26: 極淨。一隻苦拭而不能淨。即作是念。外物塵
T2122_.53.0685c27: 垢暫時染著。猶不可淨。況内貪欲瞋癡等垢。
T2122_.53.0685c28: 長夜染心何由能淨。作是念時。彼不淨觀及
T2122_.53.0685c29: 持息念便現在前。次第即得阿羅漢果。問小
T2122_.53.0686a01: 路何縁如此闇鈍。答尊者小路。於昔迦葉波
T2122_.53.0686a02: 佛法中。具足受持彼佛三藏。由法慳垢覆蔽
T2122_.53.0686a03: 其心曾不爲他。受文解義及理廢忘。由彼業
T2122_.53.0686a04: 故今得如是極闇鈍果。有説。彼尊者曾於婆
T2122_.53.0686a05: 羅痆斯城作販猪人。縛五百猪口。運置船上
T2122_.53.0686a06: 度至彼岸。及下船時。氣不通故。猪皆已死。
T2122_.53.0686a07: 由彼業力如是闇鈍。有説。彼尊者昔餘生中。
T2122_.53.0686a08: 曾閉塞瞿陀獸窟門。令不得出。在中而死。
T2122_.53.0686a09: 由彼業故闇鈍如是
T2122_.53.0686a10: 又處處經云。佛言。昔者朱利槃特比丘。學
T2122_.53.0686a11: 問經於二十四年。唯得五言然解垢不憂。何
T2122_.53.0686a12: 以故。由本宿命。更見五百佛悉通知衆經。但
T2122_.53.0686a13: 由閉藏經道不肯教人。後被病二十四日。臨
T2122_.53.0686a14: 死時乃悔呼人教之。有是一福故知五言。何
T2122_.53.0686a15: 況乃具足教人。得福不可計也
T2122_.53.0686a16: 又法句經云。佛在世時有一比丘。字朱利般
T2122_.53.0686a17: 特。新作出家禀性闇塞。佛令五百阿羅漢日
T2122_.53.0686a18: 日教之。三年之中不得一偈。國中四輩並知
T2122_.53.0686a19: 愚冥。佛愍傷之授與一偈。守口攝意身莫犯。
T2122_.53.0686a20: 如是行者得度世。汝今年老方得一偈。人皆
T2122_.53.0686a21: 知之不足爲奇。今當爲汝解説其義。豁然心
T2122_.53.0686a22: 開得阿羅漢道。時波斯匿王請佛及僧。於正
T2122_.53.0686a23: 殿會。佛欲現般特威神。與鉢令特隨後而
T2122_.53.0686a24: 行。門士識之留不聽入。卿爲沙門一偈不可。
T2122_.53.0686a25: 受請何爲。吾是俗人由尚知偈。豈況沙門無
T2122_.53.0686a26: 有智慧。施卿無益不須入門。般特即住門外。
T2122_.53.0686a27: 佛坐殿上行水已畢。般特 &T016254;

鉢申臂遙以授
T2122_.53.0686a28: 佛。王及群臣夫人太子衆會四輩。見臂來入
T2122_.53.0686a29: 不見其形。怪而問佛。是何人臂。佛言。是賢者
T2122_.53.0686b01: 般特比丘臂也。即便請入威神倍常。王白佛
T2122_.53.0686b02: 言。聞尊者般特本性愚鈍方知一偈。何縁得
T2122_.53.0686b03: 道。佛告王曰。學不必多行之爲上。賢者般特
T2122_.53.0686b04: 解一偈義。精理入神。身口意寂。淨如天金。雖
T2122_.53.0686b05: 復多學不行徒喪識想有何益哉。於是世尊
T2122_.53.0686b06: 即説偈言
T2122_.53.0686b07:     雖誦千章句義不正不如一要
T2122_.53.0686b08:     聞可滅意雖誦千言不義何益
T2122_.53.0686b09:     不如一義聞行可度雖多誦經
T2122_.53.0686b10:     不解何益解一法句行可得道
T2122_.53.0686b11: 同聞此偈二百比丘得阿羅漢道。王及群臣
T2122_.53.0686b12: 夫人。太子莫不歡喜
T2122_.53.0686b13: 又法句喩經云。昔有一國名多摩羅。去城七
T2122_.53.0686b14: 里有精舍。五百沙門常處其中讀誦行道。有
T2122_.53.0686b15: 一老比丘名摩訶盧。爲人暗塞。五百道人傳
T2122_.53.0686b16: 共教之。數年之中不得一偈。衆共輕之不將
T2122_.53.0686b17: 會同。常守精舍勅令掃除。後日國王請諸道
T2122_.53.0686b18: 人入宮供養。摩訶盧比丘自念言。我生世間
T2122_.53.0686b19: 暗塞如此。不知一偈人所薄賤。用是活爲。即
T2122_.53.0686b20: 持繩至後園中大樹下欲自縊死。佛以道眼
T2122_.53.0686b21: 遙見如是。化作樹神半身人現而訶之曰。咄
T2122_.53.0686b22: 咄比丘。何爲作此。摩訶盧即具陳辛苦。化神
T2122_.53.0686b23: 訶曰。勿得作是且聽我言。汝往迦葉佛時卿
T2122_.53.0686b24: 作三藏沙門。有五百弟子。自以多智輕慢衆
T2122_.53.0686b25: 人。悋惜經義初不訓誨。是以世世所生諸根
T2122_.53.0686b26: 暗鈍。但當自責。何爲自賤。於是世尊現神光
T2122_.53.0686b27: 像。爲説偈言
T2122_.53.0686b28:     自愛身者愼護所守希望欲解
T2122_.53.0686b29:     學正不寐身爲第一當自勉學
T2122_.53.0686c01:     利乃誨人不倦則智學先自正
T2122_.53.0686c02:     然後正人調身入慧必還爲上
T2122_.53.0686c03:     身不能利安能利人心調體正
T2122_.53.0686c04:     何願不至本我所造後我自愛
T2122_.53.0686c05:     爲惡自更如剛鑚珠
T2122_.53.0686c06: 摩訶盧比丘見佛現身光相。悲喜悚慄。稽首
T2122_.53.0686c07: 佛足。思惟偈義。即入定意得阿羅漢道。自識
T2122_.53.0686c08: 宿命無數世事。三藏衆經即貫在心。佛語摩
T2122_.53.0686c09: 訶盧。著衣持鉢就王宮食。在五百道人上坐。
T2122_.53.0686c10: 此諸道人是卿先世五百弟子。還爲説經令
T2122_.53.0686c11: 得道迹。并使國王明信罪福。即受佛教徑入
T2122_.53.0686c12: 王宮在於上坐。衆人心悉怪其所以。各護王
T2122_.53.0686c13: 意不敢訶譴。念其愚癡不曉達嚫心爲之疲。
T2122_.53.0686c14: 王便下食手自斟酌。摩訶盧即爲達嚫。音如
T2122_.53.0686c15: 雷震清辭雨下。座上道人驚＊悑自悔。皆得
T2122_.53.0686c16: 羅漢。爲王説法莫不解釋。群臣百官皆得須
T2122_.53.0686c17: 陀洹道
T2122_.53.0686c18: 雜癡部第三
T2122_.53.0686c19: 打蚊
T2122_.53.0686c20: 十誦律云。佛爲諸比丘説本生經云。過去有
T2122_.53.0686c21: 禿頭染衣人。共兒持衣詣水邊澣衣已捩
T2122_.53.0686c22: 曬持歸。爾時大熱眼闇。道中見一樹。便以衣
T2122_.53.0686c23: 嚢枕頭下睡。有蚊子來唼其頭血。兒見已
T2122_.53.0686c24: 父疲極睡臥。便發惡罵云。是弊惡微陋蚊
T2122_.53.0686c25: 子。何以故。來＊唼我父血。即持大棒欲打
T2122_.53.0686c26: 蚊子。蚊子飛去棒著父。頭即死。時此樹神
T2122_.53.0686c27: 便説偈言
T2122_.53.0686c28:     寧與智者讐不與無智親
T2122_.53.0686c29:     愚爲父害蚊蚊去破父頭
T2122_.53.0687a01: 打蠅
T2122_.53.0687a02: 賢愚經云。舍衞國中有一老公出家。兒小即
T2122_.53.0687a03: 爲沙彌。共父入村乞食。村遠日暮。父老行遲。
T2122_.53.0687a04: 兒畏毒獸急扶其父。推父墮地應時而死。佛
T2122_.53.0687a05: 言。我知汝心。無有惡意。不得殺罪。此由過去
T2122_.53.0687a06: 父病睡臥多有飛蠅數來惱觸。父令逐蠅。蠅
T2122_.53.0687a07: 來兒額。以杖打之即殺其兒。亦非惡意今還
T2122_.53.0687a08: 相報
T2122_.53.0687a09: 救月
T2122_.53.0687a10: 僧祇律云。佛告諸比丘。過去世時有城名波
T2122_.53.0687a11: 羅柰。國名伽尸。於空閑處有五百獼猴游行
T2122_.53.0687a12: 林中。到一尼倶律樹下。樹下有井。井中有月
T2122_.53.0687a13: 影現。時獼猴主見是月影語諸伴言。月今日
T2122_.53.0687a14: 死落在井中。當共出之。莫令世間長夜闇冥。
T2122_.53.0687a15: 共作議言。云何能出。時獼猴主言。我知出法。
T2122_.53.0687a16: 我捉樹枝。汝捉我尾。展轉相連乃可出之。時
T2122_.53.0687a17: 諸獼猴即如主語。展轉相捉。小未至水。連獼
T2122_.53.0687a18: 猴重樹弱枝折。一切獼猴墮井水中。爾時樹
T2122_.53.0687a19: 神便説偈言
T2122_.53.0687a20:     是等騃榛獸癡衆共相隨
T2122_.53.0687a21:     坐自生苦惱何能救世月
T2122_.53.0687a22: 佛告諸比丘。爾時獮猴主者今提婆達多是。
T2122_.53.0687a23: 爾時獼猴者今六群比丘是。爾時已曾更相
T2122_.53.0687a24: 隨順受諸苦惱。今復如是
T2122_.53.0687a25: 妬影
T2122_.53.0687a26: 雜譬喩經云。夫婦二人向蒲萄酒甕内欲
T2122_.53.0687a27: 取酒。夫妻兩人互相見人影。二人相妬謂甕
T2122_.53.0687a28: 内藏人。二人相打至死不休。時有道人爲打
T2122_.53.0687a29: 破甕。酒盡了無二人。意解知影懷愧比丘爲
T2122_.53.0687b01: 説法要。夫婦倶得阿惟越致。佛以爲喩。見影
T2122_.53.0687b02: 鬪者。譬三界人。不識五陰四大苦空。身有三
T2122_.53.0687b03: 毒生死不絶
T2122_.53.0687b04: 分衣
T2122_.53.0687b05: 十誦律云。佛在憍薩羅國。與大比丘僧安居。
T2122_.53.0687b06: 有兩老比丘。夏罷得多施物。自念人少物多。
T2122_.53.0687b07: 不敢分之。恐其得罪。跋難陀比丘知往與分。
T2122_.53.0687b08: 問二比丘言。汝得衣分未耶。答未分。二老比
T2122_.53.0687b09: 丘問言。汝能分不。答言。能。是中應作羯磨。
T2122_.53.0687b10: 即持衣物來置其前。跋難陀分作三聚。是二
T2122_.53.0687b11: 比丘間著一聚。自向二聚衣間立言。汝聽作
T2122_.53.0687b12: 羯磨
T2122_.53.0687b13:     汝二人一聚如是汝有三
T2122_.53.0687b14:     兩聚并及我如是我有三
T2122_.53.0687b15: 問是羯磨好不。答言。善。跋難陀擔衣欲去。
T2122_.53.0687b16: 彼比丘言。大徳上座我等衣物未分。跋難陀
T2122_.53.0687b17: 言。與汝分。知法人應與一好衣。彼言當與。
T2122_.53.0687b18: 跋難陀是聚中取大價衣著一處。餘分作二
T2122_.53.0687b19: 分。與已擔去。諸比丘聞已白佛。佛廣呵責已
T2122_.53.0687b20: 告諸比丘。是跋難陀非但今世奪。前世亦
T2122_.53.0687b21: 奪。乃過去世一河曲中有二獺。河中得大鯉
T2122_.53.0687b22: 魚不能分。二＊獺守之。有野干來飮水。見＊獺
T2122_.53.0687b23: 語言。外甥是中作何等。＊獺答言。阿舅是河
T2122_.53.0687b24: 曲中得此鯉魚不能分。汝能分不。野干言。能。
T2122_.53.0687b25: 是中説偈分作三分。即問＊獺言。汝誰喜入
T2122_.53.0687b26: 淺。答言。是某＊獺。誰喜入深。答言。是某＊獺。
T2122_.53.0687b27: 野干言。汝聽我説偈
T2122_.53.0687b28:     入淺應與尾入深應與頭
T2122_.53.0687b29:     中間身肉分應與知法者
T2122_.53.0687c01: 野干銜魚身來。雌者説偈
T2122_.53.0687c02:     汝何處 &T072556;

來滿口河中得
T2122_.53.0687c03:     如是無頭尾鯉魚好肉食
T2122_.53.0687c04: 雄野干説偈言
T2122_.53.0687c05:     人有相言撃不知分別法
T2122_.53.0687c06:     能知分別者如官藏所得
T2122_.53.0687c07:     無頭尾鯉魚是故我得食
T2122_.53.0687c08: 佛語諸比丘。時二＊獺者。二老比丘是。野干
T2122_.53.0687c09: 者。跋難陀是。是跋難陀前世曾奪。今世復奪
T2122_.53.0687c10: 造樓
T2122_.53.0687c11: 百喩經云。往昔愚人癡無所知。到餘富家見
T2122_.53.0687c12: 三重樓高廣嚴麗。即作是念。我有錢財不減
T2122_.53.0687c13: 於彼。云何不造。即喚木匠而問言曰。解作彼
T2122_.53.0687c14: 舍不。木匠答言。是我所作。即便語言。今爲我
T2122_.53.0687c15: 造。木匠即便經地壘塹作樓。愚人見壘語木
T2122_.53.0687c16: 匠言。我不欲下二重。先爲作最上屋。木匠答
T2122_.53.0687c17: 言。無有是事。何有不作最下造彼第二。不造
T2122_.53.0687c18: 第二云何得造第三屋。愚人固言。我不用下
T2122_.53.0687c19: 二必爲我作上。時人聞已便生怪笑。譬如世
T2122_.53.0687c20: 尊四輩弟子不勤修敬三寶。懶惰懈怠欲求
T2122_.53.0687c21: 道果。不欲下三果唯欲得第四阿羅漢果亦

T2122_.53.0687c22:

爲時人之所嗤笑。如彼愚者等無有異

不依三
乘次第

T2122_.53.0687c23:

先學大乘亦復如是故佛藏經云不
先學小乘後學大乘者非佛弟子

T2122_.53.0687c24: 磨刀
T2122_.53.0687c25: 百喩經云。昔有一人。貧窮困苦爲王作事。日
T2122_.53.0687c26: 月經久身體羸痩。王見憐愍賜一死駝。貧人
T2122_.53.0687c27: 得已即便剥皮。嫌刀鈍故求石欲磨。乃於樓
T2122_.53.0687c28: 上得一磨石。磨刀令利來下而剥。如是數數
T2122_.53.0687c29: 往來磨刀。後轉苦憚不能上樓。懸駝上樓就
T2122_.53.0688a01: 石磨刀。深爲人笑。猶如愚人毀破禁戒。多取
T2122_.53.0688a02: 錢財以用修福。望得生天反得其殃。如懸 &MT01914;

T2122_.53.0688a03: 駝上樓磨刀。用功甚多所得甚少
T2122_.53.0688a04: 賣香
T2122_.53.0688a05: 百喩經云。昔有長者入海取沈水香。積有年
T2122_.53.0688a06: 載方得一車。詣市賣之。以其貴故卒無買者。
T2122_.53.0688a07: 多日不售心生疲厭。見人賣炭時得速售。便
T2122_.53.0688a08: 燒作炭。不得半車價直。世間愚人亦復如
T2122_.53.0688a09: 是。無量方便勤求佛果。以其難得便生退心。
T2122_.53.0688a10: 不如發心求聲聞果。速斷生死作阿羅漢
T2122_.53.0688a11: 賭餅
T2122_.53.0688a12: 百喩經云。昔者夫婦有三番餅。夫婦共分各
T2122_.53.0688a13: 食一餅。餘一＊番在。共作要言。若有語者要
T2122_.53.0688a14: 不與餅。既作要已爲一餅故各不敢語。須臾
T2122_.53.0688a15: 有賊入家偸盜取其財物。一切所有盡畢賊
T2122_.53.0688a16: 手。夫婦二人以先要故眼看不語。賊見不語
T2122_.53.0688a17: 即其夫前侵掠其婦。其夫眼見亦復不語。婦
T2122_.53.0688a18: 便喚賊。語其夫言。云何癡人爲一餅故見賊
T2122_.53.0688a19: 不喚。其夫拍手咲言。咄婢。我家得餅不復
T2122_.53.0688a20: 與爾。世人聞之不無嗤＊咲。凡夫之人亦復
T2122_.53.0688a21: 如是。爲小名利詐現靜默。爲虚假煩惱種種
T2122_.53.0688a22: 惡賊之所侵掠。喪其善法遂墮三塗。都不＊悑
T2122_.53.0688a23: 畏求出世道。方於五欲耽著嬉戲。雖遭大苦
T2122_.53.0688a24: 不以爲患。如彼愚人等無有異
T2122_.53.0688a25: 畏婦
T2122_.53.0688a26: 百喩經云。昔有一人娉娶二婦。若近其一爲
T2122_.53.0688a27: 一所瞋。不能栽斷。便在二婦中間正身仰
T2122_.53.0688a28: 臥。値天大雨屋舍霖漏。水土倶下墮其眼中。
T2122_.53.0688a29: 以先有要不敢起避。遂令二目倶失其明。世
T2122_.53.0688b01: 間凡夫亦復如是。親近邪友習行非法。造作
T2122_.53.0688b02: 結業墮三惡道。長處生死喪智慧眼。如彼愚
T2122_.53.0688b03: 夫爲其二婦故二眼倶失
T2122_.53.0688b04: 揜米
T2122_.53.0688b05: 百喩經云。昔有一人至婦家舍。見其擣米便
T2122_.53.0688b06: 往其所偸米＊揜之。婦來見夫欲共其語。滿口
T2122_.53.0688b07: 中米都不應和。羞其婦故不肯棄之。是以不
T2122_.53.0688b08: 語。婦怪不語。以手摸看。謂其口腫。語其父
T2122_.53.0688b09: 言。我夫始來。卒得口腫。都不能語。其父即便
T2122_.53.0688b10: 喚醫治之。時醫言曰。此病最重状似石癰。
T2122_.53.0688b11: 以刀抉之可得差耳。即便以刀＊抉破其口。
T2122_.53.0688b12: 米從中出其事彰露。世間之人亦復如是。作
T2122_.53.0688b13: 諸惡行犯於淨戒。覆藏其過不肯發露。墮於
T2122_.53.0688b14: 地獄畜生餓鬼。如彼愚人以小羞故不肯吐
T2122_.53.0688b15: 米。以刀＊抉口乃顯其過
T2122_.53.0688b16: 効眴
T2122_.53.0688b17: 百喩經云。昔有一人欲得王意。問餘人言。云
T2122_.53.0688b18: 何得之。有人語言。若欲得意王形相汝當効
T2122_.53.0688b19: 之。此人見王眼＊眴。便効王＊眴。王問之言。汝
T2122_.53.0688b20: 爲病耶。爲著風耶。何以眼＊眴。其人答王。我
T2122_.53.0688b21: 不病眼。亦不著風。欲得王意。見王眼＊眴故
T2122_.53.0688b22: 効王也。王聞是語即大瞋恚。使人加害擯令
T2122_.53.0688b23: 出國。世人亦爾。於佛法王欲得親近。求其
T2122_.53.0688b24: 善法以自増長。既得親近不解如來法王爲
T2122_.53.0688b25: 衆生故種種方便現其短闕。便生譏毀効其
T2122_.53.0688b26: 不是。由是之故。於佛法中永失其善。墮於三
T2122_.53.0688b27: 惡。如彼効王亦復如是
T2122_.53.0688b28: ＊悑樹
T2122_.53.0688b29: 百喩經云。譬如野干在於樹下。風吹枝折墮
T2122_.53.0688c01: 其脊上。即便閉目不欲看樹。捨棄而走到于
T2122_.53.0688c02: 露地。乃至日暮亦不肯來。遙見風吹大樹枝
T2122_.53.0688c03: 柯動搖上下。便言喚我還來樹下。愚癡弟子
T2122_.53.0688c04: 亦復如是。已得出家得近師長。以小呵責即
T2122_.53.0688c05: 便逃走。復於後時遇惡知識。惱亂不已方還
T2122_.53.0688c06: 師所。如是去來是爲愚惑
T2122_.53.0688c07: 頌曰
T2122_.53.0688c08:     愛網結心闇貪癡背智明
T2122_.53.0688c09:     雖蒙慧炬照愚昧猶目盲
T2122_.53.0688c10:     頑戇常不覺慧種未開萌
T2122_.53.0688c11:     自非慕高友何得寤神英
T2122_.53.0688c12: 法苑珠林卷第五十三
T2122_.53.0688c13:
T2122_.53.0688c14:
T2122_.53.0688c15:
T2122_.53.0688c16: 法苑珠林卷第五十四
T2122_.53.0688c17: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0688c18: 詐僞篇第六十
T2122_.53.0688c19: 惰慢篇第六十一

T2122_.53.0688c20:

詐僞篇

此有六部

T2122_.53.0688c21: 述意部　詐親部　詐毒部　詐貴部
T2122_.53.0688c22: 詐悑部　詐畜部
T2122_.53.0688c23: 述意部第一
T2122_.53.0688c24: 夫至道無隔貴在忠言。故出其言善則千里
T2122_.53.0688c25: 應之。出其言不善則咫尺如聵。但教流末代
T2122_.53.0688c26: 人法譌替。或憑眞以搆僞。或飾虚以詐眞。良
T2122_.53.0688c27: 由人懷邪正故法通眞俗。名利既侵則我人
T2122_.53.0688c28: 逾盛。現親尚無附之。況元來疏薄。故難交友。
T2122_.53.0688c29: 故經曰。直心是道場。不虚假故也

Footnote:

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