INBUDS
法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53
![[First]](first.gif)
![[Prev+100]](10first.gif)
![[Prev]](prev.gif)
501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 ![[Next]](next.gif)
![[Next+100]](10next.gif)
![[Last]](last.gif)
[行番号:有/無] [返り点:有/無] [CITE]
T2122_.53.0505a01: 五尺二寸。廣二尺一寸。有瓶迹沒石寸許。八
T2122_.53.0505a02: 出華文都似新置。有佛立迹。長尺八寸強。闊
T2122_.53.0505a03: 六寸許
T2122_.53.0505a04: 又隔七國西北行至羯羅拏國。邪正兼事。別
T2122_.53.0505a05: 有三寺不食乳酪。是調達部僧也。又西南行
T2122_.53.0505a06: 七百里至烏荼國。東境臨海有發行城。多有
T2122_.53.0505a07: 商侶停於海濱。次南大海中有僧伽羅國。謂
T2122_.53.0505a08: 執師子是也。相去約指二萬餘里。毎夜南望
T2122_.53.0505a09: 見彼國中佛牙塔上寶珠光明。騰焔暉赫現
T2122_.53.0505a10: 於天際
T2122_.53.0505a11: 又西南行具經諸國。並有異迹。可五千里
T2122_.53.0505a12: 至憍薩羅國。即南印度之正境也。崇信彌篤。
T2122_.53.0505a13: 王都西南三百餘里有黒蜂山是昔大王爲龍
T2122_.53.0505a15: 之。引水旋注。多諸變異。沿彼達。今淨人固
T2122_.53.0505a16: 守罕有登者。龕中石像形極偉大。寺成之日
T2122_.53.0505a17: 龍猛就山以藥塗之。變成紫金。世無等者。又
T2122_.53.0505a18: 有經藏夾傳無數。古老相傳。盡初結集並現
T2122_.53.0505a19: 存在。雖外佛法屡遭誅殄。而此一山住持無
T2122_.53.0505a20: 改。近有僧來於彼夏坐。但得讀誦不許持出。
T2122_.53.0505a21: 具陳此事。但路幽阻難可尋問。又南行至案
T2122_.53.0505a22: 達羅國。屬南印度。都城西南二十餘里。孤
T2122_.53.0505a23: 山嶺上石塔。即是陳那菩薩造因明論處
T2122_.53.0505a24: 又南行千里至馱那羯磔迦國。屬南印度。都
T2122_.53.0505a25: 城東西據山間各有大寺。昔王爲佛造。
山
T2122_.53.0505a26: 疏石列極華博。賢聖遊息。佛滅未有千年
T2122_.53.0505a27: 前。其處有千凡僧。安居罷日皆證無學。陵
T2122_.53.0505a29: 即是般若燈論主也。於觀自在前絶粒而飮
T2122_.53.0505b01: 水三年立志祈請。待見彌勒。觀自在乃爲
T2122_.53.0505b02: 現色身。今在城南大山巖執金剛神所誦金
T2122_.53.0505b03: 剛呪三年。神授方云。此巖石内有阿素洛
T2122_.53.0505b04: 宮。如法行請石壁當開。可即入中待彌勒
T2122_.53.0505b05: 出。我當相報。又經三年。然呪芥子撃於石壁。
T2122_.53.0505b06: 豁即洞開。時百千衆觀覩驚歎。論師跨。門再
T2122_.53.0505b07: 三顧命。唯有六人從入。餘者謂是毒蛇窟也。
T2122_.53.0505b08: 當即石門還合如壁。又復南行六千餘里至
T2122_.53.0505b09:
羅矩吒國。即贍部最南際海濱境也。山出
T2122_.53.0505b10: 龍腦香及有白檀香樹。又有羯薩羅香樹。松
T2122_.53.0505b11: 身無葉香如氷雪。即龍腦香也。從此南大海
T2122_.53.0505b13: 海有城。即是古師子國。入海中可三千里。非
T2122_.53.0505b14: 結大伴則不可至。自此西北四千餘里。中途
T2122_.53.0505b15: 經國具諸神異。國東南隅數千里那羅稽羅
T2122_.53.0505b16: 洲。人長三尺。鳥啄唯食椰子
T2122_.53.0505b17: 又至摩。訶刺他國。其王自在未賓戒日。寺有
T2122_.53.0505b18: 百餘。僧徒五千。東境山寺羅漢所造。有大精
T2122_.53.0505b19: 舍高百餘尺。中安石像。長八丈餘。上施石蓋。
T2122_.53.0505b20: 凡有七重。虚懸空中。相去各三尺。禮謁見者
T2122_.53.0505b21: 無不歎異。傳云。羅漢願力所持。或云藥呪術
T2122_.53.0505b22: 力所持
T2122_.53.0505b23: 又越二國。西北至摩臘婆國。屬南印度。都城
T2122_.53.0505b24: 西北二十餘里。有大婆羅門邑。側大陷坑水
T2122_.53.0505b25: 流無滿。是昔大慢婆羅門謗大乘生陷入地
T2122_.53.0505b26: 處。又西北至阿吒釐國。屬南印度。此國出胡
T2122_.53.0505b27: 椒薫陸香。樹葉如棠
T2122_.53.0505b28: 又周巡西北越十餘國至波刺斯國。非印度
T2122_.53.0505b29: 所攝。此國多出金銀鋀石頗胝水精死多棄
T2122_.53.0505c01: 屍。佛鉢在王宮中。西北接拂懍國。出白狗
T2122_.53.0505c02: 子。本赤頭鴨生於穴中。案梁貢職圖云。去波
T2122_.53.0505c03: 斯北一萬里西南海島有西女國。非印度攝。
T2122_.53.0505c04: 拂＊懍年別送男夫配焉。略陳聖迹。依如前
T2122_.53.0505c05: 述。具列俗紀備存大本
T2122_.53.0505c06: 頌曰
T2122_.53.0505c07: 希音遠流 乃眷東顧 欣風慕道
T2122_.53.0505c08: 仰規西度 妙盡毫端 運微輕素
T2122_.53.0505c09: 託采虚凝 殆映霄霧 迹流衆像
T2122_.53.0505c10: 理深其趣 寄興開襟 引凡聖路
T2122_.53.0505c11: 千佛同化 萬賢來曙 皇情有感
T2122_.53.0505c12: 緇素同遇◎
T2122_.53.0505c13: 法苑珠林卷第二十九
T2122_.53.0505c14:
T2122_.53.0505c15:
T2122_.53.0505c16:
T2122_.53.0505c17:法苑珠林卷第三十
T2122_.53.0505c18: ＊西明寺沙門釋道世撰
T2122_.53.0505c20: 述意部 治罰部 思愼部 説聽部
T2122_.53.0505c21: 菩薩部 羅漢部 僧尼部 長者部
T2122_.53.0505c22: 天王部 鬼神部
T2122_.53.0505c23: 述意部第一
T2122_.53.0505c24: 夫法不自弘。弘之在人。人通邪正。法逐人
T2122_.53.0505c25: 訛。將欲住持三寶。必須徳行内充。律教一
T2122_.53.0505c26: 宗兼先諳究。不憚勞苦不好聲譽。令遐邇
T2122_.53.0505c27: 道俗欣心有據。界中行者慕崇進業。緇素
T2122_.53.0505c28: 相依法得久住。故四分律云。非制不制。是
T2122_.53.0505c29: 制便行。如是漸漸令法久住。若法出常情
T2122_.53.0506a01: 言無規矩。翻同鄙俗。何成匡衆。宜自私退
T2122_.53.0506a02: 省己爲人。故律云。非制而制。是制便斷。如
T2122_.53.0506a03: 是漸漸令法速滅。數見朝貴門首。多有療
T2122_.53.0506a04: 病僧尼。或有行醫針炙求貪名利。或有蒱
T2122_.53.0506a05: 博歌戲不護容儀。或有婚姻相託媒嫁男女。
T2122_.53.0506a06: 或有科斂酒肉公然聚會。或有服玩奢華馳
T2122_.53.0506a07: 騁衣馬。或有執腕抵掌類同賤俗。或有結
T2122_.53.0506a08: 搆惡友朋仗麁人。致使穢響盈路汚染俗情。
T2122_.53.0506a09: 貴勝同知聞徹天聽。於是雷同總撥枉濫清
T2122_.53.0506a10: 人。非直僧尼不依聖教。亦由白衣不識賢
T2122_.53.0506a11: 良。寔因一二凡僧毀謗無量好衆。或有勤
T2122_.53.0506a12: 求學問博知三藏。或有講導利生無闕四
T2122_.53.0506a13: 時。或有專居禪思常坐不臥。或有讀誦經
T2122_.53.0506a14: 論常勤匪懈。或有六時禮懺晝夜行道。成
T2122_.53.0506a15: 有納衣乞食儉素無爲。或有山居蘭若頭陀
T2122_.53.0506a16: 苦行。或有專營福利供養三寶。或有興建齋
T2122_.53.0506a17: 講化俗入道。或有營造經像締搆伽藍。如
T2122_.53.0506a18: 是略列疇能殫記。此之名徳常依道場專行
T2122_.53.0506a19: 福智。寸陰不遺無暇染浴。所以公貴不識。
T2122_.53.0506a20: 唯共鄙徒結友情密。染習既久以非爲是。縱
T2122_.53.0506a21: 覩聖僧將爲凡衆。唯生瞋慢何曾加敬。靜思
T2122_.53.0506a22: 此事。豈非濫歟
T2122_.53.0506a23: 治罰部第二
T2122_.53.0506a24: 自大聖西隱正教東流。佛法付囑國王令加
T2122_.53.0506a25: 護持。但王法侵移日就衰羸。治犯憲章漸
T2122_.53.0506a26: 將殆盡。若聞説者反被陵辱。以道俗濫惡
T2122_.53.0506a27: 情乖日久。設欲治罰改惡就善。恃官勢力枉
T2122_.53.0506a28: 壓清人。僧衆無力反汚淨心。其懷轉姦實難
T2122_.53.0506a29: 挫伏。致使大教息用遺風訛替。故大集經云。
T2122_.53.0506b01: 若未來諸王四姓爲護法故能捨身命。寧護
T2122_.53.0506b02: 一如法比丘。不護無量諸惡比丘。是王捨身
T2122_.53.0506b03: 生淨土中。若隨惡者。是王無量世中不復人
T2122_.53.0506b04: 身。王等不治則斷三寶奪衆生眼。雖無量
T2122_.53.0506b05: 世修施戒慧則爲滅失。又犯過比丘應須治
T2122_.53.0506b06: 者。一月兩月苦使。或不與語不與共坐。或擯
T2122_.53.0506b07: 出一國乃至四國有佛法處。治如是等惡比
T2122_.53.0506b08: 丘。諸善比丘安樂受法。故使佛法久住不滅。
T2122_.53.0506b09: 又薩婆多論云。違王制故得突吉羅罪。又勝
T2122_.53.0506b10: 鬘經云。世尊應折伏者而折伏之。應攝受者
T2122_.53.0506b11: 而攝受之。何以故。以折伏攝受故令正法得
T2122_.53.0506b12: 久住。天人充滿惡道減少。於如來所轉法輪
T2122_.53.0506b13: 而得隨轉。又涅槃經云。善男子諦聽諦聽。當
T2122_.53.0506b14: 爲汝説。如來所得長壽之業。菩薩以是業因
T2122_.53.0506b15: 縁故得壽命長。欲得長壽應當愍念一切衆
T2122_.53.0506b16: 生同於子想。生大慈大悲大喜大捨。受不殺
T2122_.53.0506b17: 戒教修善法。亦當安置一切衆生於五戒十
T2122_.53.0506b18: 善。復入地獄餓鬼畜生阿修羅等一切諸惡
T2122_.53.0506b19: 趣。拔濟是中苦惱衆生。脱未脱者。度未度
T2122_.53.0506b20: 者。未涅槃者令得涅槃。安慰一切諸恐怖者。
T2122_.53.0506b21: 以如是等業因縁故。菩薩則得壽命長遠。於
T2122_.53.0506b22: 諸智慧而得自在。隨所壽終生於天上。迦葉
T2122_.53.0506b23: 菩薩白佛言。世尊。於佛法中有破戒者。作逆
T2122_.53.0506b24: 罪者。毀正法者。云何當於如是等人同子想
T2122_.53.0506b25: 耶。佛告迦葉。善男子。譬如國王諸群臣等。有
T2122_.53.0506b26: 犯王法隨罪誅戮而不捨置。如來世尊不如
T2122_.53.0506b27: 是也。於毀法者。與驅遣羯磨呵責羯磨。捨
T2122_.53.0506b28: 置羯磨擧罪羯磨不可見羯磨滅擯羯磨未捨
T2122_.53.0506b29: 惡見羯磨。善男子。如來世尊與謗法者。作如
T2122_.53.0506c01: 是等降伏羯磨。爲欲示諸行惡之人有果報
T2122_.53.0506c02: 故。我涅槃已隨其方面。有持戒比丘威儀具
T2122_.53.0506c03: 足護持正法。見壞法者即能驅遣呵責懲
T2122_.53.0506c04: 治。當知是人得福無量不可稱計。乃至若善
T2122_.53.0506c05: 比丘見壞法者。置不呵責驅遣擧處。當知是
T2122_.53.0506c06: 人佛法中怨。若能驅遣呵責擧處。是我弟子
T2122_.53.0506c07: 眞聲聞也。又云。如來今以無上正法付囑諸
T2122_.53.0506c08: 王大臣宰相比丘比丘尼優婆塞優婆夷。是
T2122_.53.0506c09: 諸國王及四部衆。應當勸勵諸學人等。令得
T2122_.53.0506c10: 増上戒定智慧。若有不學是三品法懈怠破
T2122_.53.0506c11: 戒毀正法者。王者大臣四部之衆。應當苦治。
T2122_.53.0506c12: 又經若有比丘供身之具亦當豐足。復能護
T2122_.53.0506c13: 持所受禁戒。能師子吼廣説好法。謂修多
T2122_.53.0506c14: 羅乃至阿浮陀達磨。以如是等九部經典爲
T2122_.53.0506c15: 他廣説。利益安樂諸衆生故。唱如是言。涅
T2122_.53.0506c16: 槃經中制諸比丘不應畜養奴婢牛羊非法之
T2122_.53.0506c17: 物。若有比丘畜如是等不淨物者。應當治之。
T2122_.53.0506c18: 如來先於異部經中説。有比丘畜如是等非
T2122_.53.0506c19: 法之物。某甲國王如法治之。驅令還俗。若
T2122_.53.0506c20: 有比丘能作如是師子吼。時有破戒者。聞是
T2122_.53.0506c21: 語已咸共瞋恚害是法師。是説法者。設復命
T2122_.53.0506c22: 終。故名持戒自利利他。以是縁故我聽國主
T2122_.53.0506c23: 群臣宰相諸優婆塞等護説法人。經中廣明。
T2122_.53.0506c24: 覺徳比丘護正法時。制諸比丘不得破戒畜
T2122_.53.0506c25: 非法物。破戒徒衆聞是語已。便來害之。時有
T2122_.53.0506c26: 國王。名曰有徳。沒命護持覺徳比丘。與共
T2122_.53.0506c27: 戰鬪救得法師。從是之後常得値佛。乃至二
T2122_.53.0506c28: 人皆得成佛。自指云。爾時王者則我身是。説
T2122_.53.0506c29: 法比丘迦葉佛是。爲護法故皆得成就是金
T2122_.53.0507a01: 剛身。又云。我涅槃後濁惡之世。國土荒亂互
T2122_.53.0507a02: 相抄掠。人民飢餓。爾時多有爲飢餓故發心
T2122_.53.0507a03: 出家。如是之人名爲禿人。是禿人輩見有持
T2122_.53.0507a04: 戒威儀具足清淨比丘護持正法。驅逐今出。
T2122_.53.0507a05: 若殺若害。迦葉菩薩白佛言。世尊。是持戒人
T2122_.53.0507a06: 護正法者。云何當得游行村落城邑教化。善
T2122_.53.0507a07: 男子。是故我今聽持戒者依諸白衣持刀杖
T2122_.53.0507a08: 者以爲伴侶。若諸國王大臣長者優婆塞等。
T2122_.53.0507a09: 爲護法故雖持刀杖。我説是等名爲持戒。雖
T2122_.53.0507a10: 持刀杖不應斷命。若能如是。即得名爲第一
T2122_.53.0507a11: 持戒。又云。我於經中亦説有犯四波羅夷乃
T2122_.53.0507a12: 至微細突吉羅等。應當苦治。衆生若不護持
T2122_.53.0507a13: 禁戒。云何當得見於佛性。一切衆生雖有佛
T2122_.53.0507a14: 性。要因持戒然後乃見。因見佛性得成阿耨
T2122_.53.0507a15: 菩提。又偈云
T2122_.53.0507a16: 比丘若修集 戒定及智慧
T2122_.53.0507a17: 當知則不久 親近大涅槃
T2122_.53.0507a18: 又月燈偈云
T2122_.53.0507a19: 雖廣讀衆經 恃多聞毀禁
T2122_.53.0507a20: 多聞不能救 破戒地獄苦
T2122_.53.0507a21: 又十輪經佛説偈云
T2122_.53.0507a22: 有眞善刹利 供養於正法
T2122_.53.0507a23: 三乘得熾盛 當獲功徳海
T2122_.53.0507a24: 具足七寶等 遍滿閻浮提
T2122_.53.0507a25: 持用施諸佛 其福猶有限
T2122_.53.0507a26: 乃至四天下 造僧房供養
T2122_.53.0507a27: 彼雖得大福 不如護正法
T2122_.53.0507a28: 假使爲諸佛 滿中造塔廟
T2122_.53.0507a29: 彼雖得大福 不如護正法
T2122_.53.0507b01: 譬如五日出 能竭於大海
T2122_.53.0507b02: 若護我法者 則竭煩惱結
T2122_.53.0507b03: 譬如風災起 悉摧一切山
T2122_.53.0507b04: 若護正法者 亦滅諸煩惱
T2122_.53.0507b05: 譬如水災起 漂蕩壞大地
T2122_.53.0507b06: 若護正法者 亦消諸煩惱
T2122_.53.0507b07: 思愼部第三
T2122_.53.0507b08: 夫欲成大醫弘其三藏。先須當機。自療己患
T2122_.53.0507b09: 然後治他。法得久住。不得爲名利故空談名
T2122_.53.0507b10: 教。不修一行遂同狂醉。故大莊嚴論云。有二
T2122_.53.0507b11: 種醉。一者家色財等成就時醉。二者他稱讃
T2122_.53.0507b12: 時醉。此之二醉前一多是在家人等富貴時
T2122_.53.0507b13: 醉。開放逸門造地獄因。後一多是出家人等。
T2122_.53.0507b14: 貪學名利輕賤自身。希望他讃便生憍慢。昏
T2122_.53.0507b15: 於志趣失於聖意。盲不見道流浪三塗。故涅
T2122_.53.0507b16: 槃經云。佛告迦葉。我般涅槃七百歳後。是魔
T2122_.53.0507b17: 波旬漸當沮壞我之正法。譬如獵師身服法
T2122_.53.0507b18: 衣。魔王波旬亦復如是。作比丘像比丘尼像
T2122_.53.0507b19: 優婆塞優婆夷像。亦化作須陀洹身乃至化
T2122_.53.0507b20: 作阿羅漢身及佛色身。魔王以此有漏之形。
T2122_.53.0507b21: 作無漏形壞我正法。又經云。若有比丘。以利
T2122_.53.0507b22: 養故爲他説法。是人所有徒衆眷屬。亦効是
T2122_.53.0507b23: 師貪求利養。是人如是便自壞衆。又云。若有
T2122_.53.0507b24: 比丘雖持禁戒。爲利養故。與破戒者坐起行
T2122_.53.0507b25: 來。共相親附同其事業。是名破戒。亦名雜
T2122_.53.0507b26: 僧。又云。復有常沒非一闡提。何者是耶。如
T2122_.53.0507b27: 人爲有修施戒善。是名常沒。故經云。善男
T2122_.53.0507b28: 子。有四善事獲得惡果。何等爲四。一者爲勝
T2122_.53.0507b29: 他故讀誦經典。二者爲利養故受持淨戒。三
T2122_.53.0507c01: 者爲他眷屬故而行布施。四者爲非想非非
T2122_.53.0507c02: 想處繋念思惟。是四善事得惡果報。又云。是
T2122_.53.0507c03: 一闡提滅諸善根。非其器故。假使是人百千
T2122_.53.0507c04: 萬歳。聽受如是大涅槃經。終不能發菩提之
T2122_.53.0507c05: 心。所以者何。無善心故。又經云。善男子。我
T2122_.53.0507c06: 涅槃後無量百千歳。四道聖人悉復涅槃。正
T2122_.53.0507c07: 法滅後。於像法中當有比丘。像似持律少讀
T2122_.53.0507c08: 誦經。貪嗜飮食長養其身。身所衣服麁陋醜
T2122_.53.0507c09: 惡。形容樵瘁。無有威徳。放畜牛羊擔負薪
T2122_.53.0507c10: 草。頭鬚髮爪悉皆長利。雖服袈裟猶如獵
T2122_.53.0507c11: 師。細歩徐行如猫伺鼠。常唱是言。我得羅漢。
T2122_.53.0507c12: 多諸病苦眠臥糞穢。外現賢善内懷貪嫉。如
T2122_.53.0507c13: 受瘂法婆羅門等。實非沙門現沙門像。邪見
T2122_.53.0507c14: 熾盛誹謗正法。如是等人滅壞如來所制戒
T2122_.53.0507c15: 律正行威儀。説解脱果離不淨法。及壞甚
T2122_.53.0507c16: 深祕密之教。各自隨意反説經律。而作是
T2122_.53.0507c17: 言。如來皆聽我等食肉飮酒。自生此論言是
T2122_.53.0507c18: 佛説。互共諍訟。各自稱是沙門釋子。善男子。
T2122_.53.0507c19: 爾時復有諸沙門等。貯聚生穀受。取魚肉。手
T2122_.53.0507c20: 自作食執持油瓶。寶蓋革屣親近國王大臣
T2122_.53.0507c21: 長者。占相星宿勤修醫道。畜養奴婢金銀雜
T2122_.53.0507c22: 寶學諸伎藝。畫師泥作造書教學。種殖
T2122_.53.0507c23: 根栽蠱道呪幻。和合諸藥作唱伎樂。香華治
T2122_.53.0507c24: 身。摴蒱圍棋諸工巧等。若有比丘能離如是
T2122_.53.0507c25: 諸惡事者。當説是人眞我弟子。若反習是事。
T2122_.53.0507c26: 親近國王王子大臣及諸女人。高聲大笑。或
T2122_.53.0507c27: 復默然。於諸法中多生疑惑。多語妄説長短
T2122_.53.0507c28: 好醜或善不善。好著妙衣。如是種種不淨之
T2122_.53.0507c29: 物。於施主前躬自讃歎。出入游行不淨之處。
T2122_.53.0508a01: 所謂酤酒婬女博弈。如是之人我今不聽
T2122_.53.0508a02: 在比丘中。應當罷道還俗役使。譬如稗
悉
T2122_.53.0508a03: 滅無餘。當知是等經律所制。悉是如來之所
T2122_.53.0508a04: 説也。若有隨順魔所説者。是魔眷屬。若有
T2122_.53.0508a05: 隨順佛所説者。即是菩薩。乃至經云。破戒比
T2122_.53.0508a06: 丘當於百千億萬劫數。割截身肉以贈施主。
T2122_.53.0508a07: 若生畜生身常負重。所以者何。如析一髮爲
T2122_.53.0508a08: 千億分。破戒比丘尚不能消一分供養。況能
T2122_.53.0508a09: 消他衣服飮食臥具醫藥。又云。樂視婦女不
T2122_.53.0508a10: 附男子。乃至憎持戒者親附破戒。常讃布施
T2122_.53.0508a11: 不讃持戒忍辱精進禪定智慧。不讃寂滅遠
T2122_.53.0508a12: 離獨處。常好譏論持戒者過。亦不稱讃行頭
T2122_.53.0508a13: 陀者。或指其事惡口横加。又經云。善男子。如
T2122_.53.0508a14: 來正法將欲滅盡。爾時多有惡行比丘。不知
T2122_.53.0508a15: 如來微密之藏。嬾惰懈怠不能讀誦。宣揚分
T2122_.53.0508a16: 別如來正法。譬如癡賊棄捨眞寶擔負草
。
T2122_.53.0508a17: 不解如來微密藏故。於是經中懈怠不勤。哀
T2122_.53.0508a18: 哉大嶮。當來之世甚可怖畏。苦哉衆生。不勤
T2122_.53.0508a19: 聽受是大乘典。大涅槃經唯諸菩薩摩訶薩
T2122_.53.0508a20: 等。能於是經。取眞實義不著文字。隨順不逆
T2122_.53.0508a21: 爲衆生説。復次善男子。如牧牛女人爲欲賣
T2122_.53.0508a22: 乳。貪利多故加二分水。轉賣與餘牧牛女人。
T2122_.53.0508a23: 彼女人得已復加二分。轉賣與近城女人。得
T2122_.53.0508a24: 已復加二分。復轉賣與城中女人。彼女得已
T2122_.53.0508a25: 復加二分。詣市賣之。時有一人爲子納婦。
T2122_.53.0508a26: 當須好乳以贍賓客。至市欲買。時賣乳者
T2122_.53.0508a27: 多索價數。是人答言。汝乳多水不直爾許。正
T2122_.53.0508a28: 値我今贍待賓客。是故當取。取已還家煮
T2122_.53.0508a29: 用作糜。都無乳味。雖復無味於苦味中千倍
T2122_.53.0508b01: 爲勝。何以故乳之爲味。諸味中最。善男子。我
T2122_.53.0508b02: 涅槃後正法未滅餘八十年。爾時是經於閻
T2122_.53.0508b03: 浮提當廣流布。是時多有諸惡比丘。抄掠是
T2122_.53.0508b04: 經分作多分。能滅正法色香美味。是諸惡人
T2122_.53.0508b05: 雖復讀誦如是經典滅除如來深密要義。安
T2122_.53.0508b06: 置世間莊嚴。文飾無義之語。抄前著後。抄
T2122_.53.0508b07: 後著前。前後著中。中著前後。當知如是諸惡
T2122_.53.0508b08: 比丘是魔伴侶。受畜一切不淨之物。而言如
T2122_.53.0508b09: 來悉聽我畜。如牧牛女多加水乳。諸惡比丘
T2122_.53.0508b10: 亦復如是。唯以世語錯定是經。令多衆生不
T2122_.53.0508b11: 得正説正寫正取尊重讃歎供養恭敬。是惡
T2122_.53.0508b12: 比丘爲利養故。不能廣宣流布是經。所可分
T2122_.53.0508b13: 流少不足言。如彼牧牛貧窮女人。展轉淡
T2122_.53.0508b14: 薄無有氣味。雖無氣味猶勝餘味。足一千
T2122_.53.0508b15: 倍縁彼乳味。於諸苦味爲千倍勝。何以故。
T2122_.53.0508b16: 是大乘典大涅槃經。於聲聞經最爲上首。喩
T2122_.53.0508b17: 如牛乳味中最勝。以是義故。名大涅槃◎
T2122_.53.0508b18: ◎説聽部第四
T2122_.53.0508b19: 如涅槃經云。復次善男子。若我弟子受持讀
T2122_.53.0508b20: 誦書寫演説是涅槃經。莫非時説。莫非固
T2122_.53.0508b21: 説。莫不請説。莫輕心説。莫處處説。莫自歎
T2122_.53.0508b22: 説。莫輕他説。莫滅佛法時説。莫熾然世説。
T2122_.53.0508b23: 善男子。若我弟子受持是經非時而説。乃至
T2122_.53.0508b24: 熾然世説者。人當輕呵而作是言。若佛祕藏
T2122_.53.0508b25: 大涅槃經有威力者。云何令汝非時而説乃
T2122_.53.0508b26: 至熾然＊世而説。若持經者作如是説。當知是
T2122_.53.0508b27: 經爲無威力。若無威力雖復受持爲無利益。
T2122_.53.0508b28: 縁是輕毀涅槃經故。令無量衆生墮於地獄。
T2122_.53.0508b29: 則是衆生惡知識也。非我弟子。是魔眷屬。若
T2122_.53.0508c01: 爲利養五欲名聞而説經者。事同博易速滅
T2122_.53.0508c02: 正法。又涅槃經云。云何栴檀貿易凡木。如
T2122_.53.0508c03: 我弟子。爲供養故。向諸白衣演説經法。白衣
T2122_.53.0508c04: 情逸不喜聽聞。白衣處高比丘在下。兼以種
T2122_.53.0508c05: 種餚饍飮食而供給之。猶不肯聽。是名栴檀
T2122_.53.0508c06: 貿易凡木。云何以金貿易鋀石。鋀石譬色聲
T2122_.53.0508c07: 香味觸。金譬於戒。我諸弟子。以色因縁破
T2122_.53.0508c08: 所受戒。是名以金貿易鋀石。云何以銀貿易
T2122_.53.0508c09: 白鑞。銀譬十善。鑞譬十惡。我諸弟子。放捨
T2122_.53.0508c10: 十善行十惡法。是名以銀貿易白鑞。云何以
T2122_.53.0508c11: 絹貿易氀褐。氀褐以譬無慚無愧。絹譬慚愧。
T2122_.53.0508c12: 我諸弟子。放捨慚愧習無慚愧是名以絹貿
T2122_.53.0508c13: 易氀褐。云何甘露貿易毒藥。毒藥以譬種種
T2122_.53.0508c14: 供養。甘露以譬諸無漏法。我諸弟子。爲利養
T2122_.53.0508c15: 故向諸白衣。苦自譽讃言得無漏。是名甘
T2122_.53.0508c16: 露貿易毒藥
T2122_.53.0508c17: 又法華經云。菩薩摩訶薩不親近國王王子
T2122_.53.0508c18: 大臣官長。不親近諸外道梵志尼揵子等。及
T2122_.53.0508c19: 造世俗文筆讃詠外書。乃至畋獵漁捕諸
T2122_.53.0508c20: 惡律儀。不親近求聲聞人。又不應於女人身
T2122_.53.0508c21: 取能生欲想相而爲説法。亦不樂見。若入他
T2122_.53.0508c22: 家不與小女處女寡女等共語。亦復不近五
T2122_.53.0508c23: 種不男之人以爲親友。不獨入他家。若有因
T2122_.53.0508c24: 縁須獨入時。但一心念佛。若爲女人説法。不
T2122_.53.0508c25: 露齒笑。不現胸臆。乃至爲法猶不親厚。況復
T2122_.53.0508c26: 餘事。不樂畜年少弟子沙彌小兒亦不樂與
T2122_.53.0508c27: 同師。常好坐禪於空閑處修攝其心。又佛藏
T2122_.53.0508c28: 經云。不淨説法有五種。一者自言盡知佛法。
T2122_.53.0508c29: 二者説佛經時出諸經中相違過失。三者於
T2122_.53.0509a01: 諸法中心疑不信。四者自以所知非他經法。
T2122_.53.0509a02: 五者爲利養故爲人説法。如是説者。我説此
T2122_.53.0509a03: 人當墮地獄不至涅槃。又云。我久勤苦求是
T2122_.53.0509a04: 法寶。而此惡人捨置不説。但以經相違語義。
T2122_.53.0509a05: 互相是非不順正法。於聖法中畜心自大。隨
T2122_.53.0509a06: 意而説爲求利養。若比丘説法雜外道義者。
T2122_.53.0509a07: 有善比丘應從坐去。若不爾者非善比丘。亦
T2122_.53.0509a08: 復不名隨佛教者。如是説者。我説此人名爲
T2122_.53.0509a09: 外道尼乾弟子。非佛弟子。謂是地獄畜生餓
T2122_.53.0509a10: 鬼。何以故。身未證法而在高座。身自不知而
T2122_.53.0509a11: 教人者。法墮地獄。又當來比丘好讀外經。當
T2122_.53.0509a12: 説法時莊校文辭令衆歡樂。惡魔爾時助惑
T2122_.53.0509a13: 衆人障礙善法。若有貪著音聲語言巧飾文
T2122_.53.0509a14: 辭。若有人好外道經者。魔皆迷惑令心安隱。
T2122_.53.0509a15: 又如群盲人捨所得物欲詣大施而墮深坑。
T2122_.53.0509a16: 我諸弟子亦復如是。捨麁衣食而逐大施求
T2122_.53.0509a17: 好供養。以世利故失大智慧。而墮深坑阿鼻
T2122_.53.0509a18: 地獄。又云。不淨説法得罪極多。亦爲衆生作
T2122_.53.0509a19: 惡知識。亦謗過去未來今佛。若人悉奪三千
T2122_.53.0509a20: 大千世界衆生命比不淨説法罪多於此。何
T2122_.53.0509a21: 以故。是人皆破諸佛阿耨多羅三藐三菩提
T2122_.53.0509a22: 爲助魔事。亦使衆生於百千世受諸衰惱。但
T2122_.53.0509a23: 能作縛不能令解。當知是人於諸衆生爲惡
T2122_.53.0509a24: 知識。爲是妄語。於大衆中謗毀諸佛。以是因
T2122_.53.0509a25: 縁墮大地獄。教多衆生以邪見事。是故名爲
T2122_.53.0509a26: 惡邪見者。又云。舍利弗。爾時破戒比丘。乃
T2122_.53.0509a27: 至爲得一杯酒故。與諸白衣演説佛法。於意
T2122_.53.0509a28: 云何。多貪恚癡多樂讀經。貪著利養行不
T2122_.53.0509a29: 清淨。舍利弗。若有比丘。耆年有徳。比丘中
T2122_.53.0509b01: 龍。有深智慧。是人能信無所有自相空法無
T2122_.53.0509b02: 我無人法。何以故。是人不樂衆鬧雜語不樂
T2122_.53.0509b03: 睡眠多事。不爲白衣營執事務。不爲使命持
T2122_.53.0509b04: 送文書。不行醫行。不讀醫方。不爲販賣。不
T2122_.53.0509b05: 樂論説世間語言。但樂欲説出世間法。舍利
T2122_.53.0509b06: 弗。我今明了告汝求自利己善比丘等當爾
T2122_.53.0509b07: 之時。不應入衆乃至一宿。唯除阿羅漢煩惱
T2122_.53.0509b08: 已斷。及病比丘於中有縁。何以故。舍利弗。
T2122_.53.0509b09: 當爾時人貪欲瞋恚愚癡毒盛。不活悑畏常
T2122_.53.0509b10: 所逼切。求利善人常應自處小林空靜。乃至
T2122_.53.0509b11: 畢命如野獸死。又云我此眞法不久住。世何
T2122_.53.0509b12: 以故。衆生福徳善根已盡。濁世在近
T2122_.53.0509b13: 又大集月藏經云。若有衆生。唯依讀誦欲求
T2122_.53.0509b14: 阿耨多羅三藐三菩提者。是人多喜著於世
T2122_.53.0509b15: 俗。以世俗故。尚不能調伏己心煩惱。何能
T2122_.53.0509b16: 調伏他人煩惱。善男子。樂著讀誦求菩提者。
T2122_.53.0509b17: 便有嫉妬求於名利。高心自恃輕慢毀他。尚
T2122_.53.0509b18: 不能得欲界善根。何況能得色無色界一切
T2122_.53.0509b19: 善根
T2122_.53.0509b20: 又摩訶衍大寶嚴經云。譬如醫師持藥游行。
T2122_.53.0509b21: 而自身病不能療治。多聞之人有煩惱病亦
T2122_.53.0509b22: 復如是。雖有多聞不制煩惱不能自利徒無
T2122_.53.0509b23: 所用。譬如死人著金瓔珞多聞破戒被服法
T2122_.53.0509b24: 衣受。他供養亦復如是
T2122_.53.0509b25: 又方廣十輪經云。若有衆生。起於麁弊愚癡
T2122_.53.0509b26: 惡口。自謂爲智。乃至不離邪見。爲求他利而
T2122_.53.0509b27: 生嫉妬。貪著名稱自擧輕他不能守護身口
T2122_.53.0509b28: 意等。心常念惡常作是語。而自稱説是大乘
T2122_.53.0509b29: 人。亦教他讀誦。但自讃已非毀於他。以是
T2122_.53.0509c01: 義故。讃歎大乘自不調伏。於大乘道而欲教
T2122_.53.0509c02: 他修行大乘。乃至云得人身難。亦失聲聞
T2122_.53.0509c03: 辟支佛乘常趣惡道。不欲親近諸有智者。而
T2122_.53.0509c04: 唱是言。作師子吼。我是大乘善男子。譬如有
T2122_.53.0509c05: 驢著師子皮自以爲師子。有人遠見亦謂師
T2122_.53.0509c06: 子。驢未鳴時無能分別。既出聲已。遠近皆
T2122_.53.0509c07: 知非實師子。諸人見者。皆悉唾言。此弊惡驢
T2122_.53.0509c08: 非師子耶。乃至毀犯禁戒作惡行者。於一切
T2122_.53.0509c09: 處不成法器。若自説言。我是大乘。能破一切
T2122_.53.0509c10: 衆生煩惱塵勞大陣。亦爲衆生住八正道。入
T2122_.53.0509c11: 無畏城。則無是處
T2122_.53.0509c12: 又佛藏經云。過去世時有五比丘。一名普
T2122_.53.0509c13: 事。二名苦岸。三名薩和多。四名將去。五名跋
T2122_.53.0509c14: 難陀。是五比丘爲大衆師。其普事者知佛所
T2122_.53.0509c15: 説。眞實空義無所得法。餘四比丘皆墮邪道。
T2122_.53.0509c16: 多説有人。普事比丘爲四部所輕。無有勢
T2122_.53.0509c17: 力。多人惡賤。四惡比丘。多教人衆以邪見
T2122_.53.0509c18: 道。於佛法中不相恭敬。相違逆故。以滅佛
T2122_.53.0509c19: 法。乃至云。是諸惡人滅佛正法。亦與多人大
T2122_.53.0509c20: 衰惱事。又是惡人命終之後。墮阿鼻地獄。仰
T2122_.53.0509c21: 臥九百萬億歳。伏臥九百萬億歳。左右臥亦
T2122_.53.0509c22: 然。於熱鐵上燒然焦爛。是中退死更生炙地
T2122_.53.0509c23: 獄。大炙地獄。活地獄。黒繩地獄。皆如上歳數
T2122_.53.0509c24: 受諸苦惱。於黒繩地獄死還生阿鼻大地獄
T2122_.53.0509c25: 中。乃至云。親近是人。及善知識并諸檀越。凡
T2122_.53.0509c26: 有六百四萬億人。與此四師倶生倶死。在大
T2122_.53.0509c27: 地獄受諸燒煮。乃至云。如是展轉一劫受
T2122_.53.0509c28: 苦。大劫將燒故在地獄。又説大劫。若燒是四
T2122_.53.0509c29: 惡人。及六百四萬億人。從此阿鼻大地獄中
T2122_.53.0510a01: 轉生他方。在大地獄。何以故。舍利弗。重罪具
T2122_.53.0510a02: 足其報不少。在於他方無數百千萬億那由
T2122_.53.0510a03: 他歳受大苦惱。世界還生。是四罪人及六百
T2122_.53.0510a04: 四萬億人。并及餘人罪未畢者。於彼命終還
T2122_.53.0510a05: 生此間大地獄中。又云。久久雖免地獄苦惱
T2122_.53.0510a06: 得生人中。於五百世從生而盲。然後得値一
T2122_.53.0510a07: 切相佛。乃至云。於彼佛法出家。十萬億歳勤
T2122_.53.0510a08: 行精進如救頭然不得順忍。況得道果。又涅
T2122_.53.0510a09: 槃經云。善星比丘誦得十二部經。智度論云。
T2122_.53.0510a10: 提婆達多出家學道誦得六萬法聚。述曰。此
T2122_.53.0510a11: 之二人。皆不修方便道中眞佛性。觀四念處
T2122_.53.0510a12: 等行法。觀察五陰無常苦空非我我所。貪著
T2122_.53.0510a13: 我見人見衆生見已。起大逆罪誹謗如來。由
T2122_.53.0510a14: 斯義故。此之二人生身陷入阿鼻地獄中受
T2122_.53.0510a15: 無窮苦。如是流例述難可盡
T2122_.53.0510a16: 菩薩部第五
T2122_.53.0510a17: 如迦葉經云。爾時佛告摩訶迦葉。如來不久
T2122_.53.0510a18: 當般涅槃。迦葉白佛言。世尊。唯願世尊。住世
T2122_.53.0510a19: 一劫。若減一劫。守護正法。佛告迦葉。彼愚癡
T2122_.53.0510a20: 人假使千佛出世種種神通説法教化。彼愚
T2122_.53.0510a21: 癡人於彼惡欲不可令息。迦葉。當來末世後
T2122_.53.0510a22: 五百歳有諸衆生。具足善根其心清淨。能報
T2122_.53.0510a23: 佛恩守護我法。迦葉白佛言。世尊。我修少
T2122_.53.0510a24: 行智慧微淺。如持重擔我不能堪。唯有菩薩。
T2122_.53.0510a25: 堪能荷負如斯重擔。譬如有人年耆極老年
T2122_.53.0510a26: 百二十。身嬰重病不能起止。時有一人巨
T2122_.53.0510a27: 富饒財。齎持珍寶至病人所。而語之言。我
T2122_.53.0510a28: 有縁事當至他方。以寶相寄。爲我守護。待我
T2122_.53.0510a29: 還時汝當歸我。彼老病人無有子息。唯獨
T2122_.53.0510b01: 一身。彼人去已未久之間困篤命終。所寄
T2122_.53.0510b02: 財物悉皆散失。彼人行還求索無所。世尊。聲
T2122_.53.0510b03: 聞之人亦復如是。智慧微淺修行甚少。又無
T2122_.53.0510b04: 伴侶。不能久住在於世間。若付正法不久散
T2122_.53.0510b05: 滅。佛讃迦葉。我已了知而故付汝。令彼癡人
T2122_.53.0510b06: 得聞此已生於悔心。爾時迦葉白佛言。世尊。
T2122_.53.0510b07: 我今更説第二譬喩。譬如有人身力盛壯無
T2122_.53.0510b08: 諸患苦。壽命無量百千萬歳。生大種姓具足
T2122_.53.0510b09: 財寶。善持淨戒。有大慈悲内懷歡喜。利益
T2122_.53.0510b10: 多人令得安樂。時有一人齎持寶物。來至
T2122_.53.0510b11: 其所而語之言。我有縁事當至他方。以寶相
T2122_.53.0510b12: 寄當好守護。若十年還。若二十年還。待我
T2122_.53.0510b13: 來時當見相還。其人得寶藏積守護。彼人行
T2122_.53.0510b14: 還即便歸之。世尊。菩薩摩訶薩亦復如是。若
T2122_.53.0510b15: 以法寶付諸菩薩。無量千億那由他劫終無
T2122_.53.0510b16: 失壞。利益無量無邊衆生不斷三寶。世尊。如
T2122_.53.0510b17: 是之事我不能持。唯有菩薩乃能堪受。世尊。
T2122_.53.0510b18: 此彌勒菩薩摩訶薩倶在此會。如來付之。於
T2122_.53.0510b19: 當來世後五百歳法欲滅時。如來所集之法。
T2122_.53.0510b20: 悉能守護流演廣説。何以故。此彌勒菩薩於
T2122_.53.0510b21: 當來世證得阿耨菩提。譬如國王第一太子。
T2122_.53.0510b22: 當爲王事如法治世。彌勒菩薩亦復如是。治
T2122_.53.0510b23: 法王位守護正法。爾時佛讃迦葉。如汝所説。
T2122_.53.0510b24: 即申右手摩彌勒頂。作如是言。彌勒我付囑
T2122_.53.0510b25: 汝。當來末世後五百歳正法滅時。汝當守護
T2122_.53.0510b26: 三寶莫令斷絶。爾時如來摩彌勒頂時。於此
T2122_.53.0510b27: 三千大千世界六種震動。光明遍滿大千世
T2122_.53.0510b28: 界。爾時地天及虚空天。至阿迦膩吒天。悉
T2122_.53.0510b29: 皆合掌白彌勒菩薩摩訶薩言。如來以法付
T2122_.53.0510c01: 囑聖者。唯願聖者。爲利一切諸天人故受此
T2122_.53.0510c02: 正法。爾時彌勒菩薩從座而起。遍袒右肩右
T2122_.53.0510c03: 膝著。地合掌恭敬白佛言。世尊。我爲利益一
T2122_.53.0510c04: 切衆生。尚受無量億劫之苦。況復如來付我
T2122_.53.0510c05: 正法。而當不受。世尊。我爾時受持於當來世
T2122_.53.0510c06: 演説如來無量阿僧祇劫所集阿耨菩提法。
T2122_.53.0510c07: 彌勒菩薩説此語時。三千世界六種震動
T2122_.53.0510c08: 又大集經云。爾時世尊告上首彌勒及賢劫
T2122_.53.0510c09: 中一切菩薩摩訶薩言。諸善男子。我昔行菩
T2122_.53.0510c10: 薩道時。曾於過去諸佛如來作是供養。以此
T2122_.53.0510c11: 善根與我作於三菩提因。我今憐愍諸衆生
T2122_.53.0510c12: 故。以此報果分作三分。留一分自受。第二
T2122_.53.0510c13: 分者。於我滅後與禪解脱三昧堅固相應聲
T2122_.53.0510c14: 聞。令無所乏。第三分者。與彼破戒讀誦經典
T2122_.53.0510c15: 相應聲聞正法像法
頭著袈裟者。令無所
T2122_.53.0510c16: 乏。彌勒。我今復以三業相應諸聲聞衆比丘
T2122_.53.0510c17: 比丘尼優婆塞優婆夷寄付汝手。勿令乏少
T2122_.53.0510c18: 孤獨而終。及以正法像法毀破禁戒著袈裟
T2122_.53.0510c19: 者。寄付汝手。勿令彼等於諸資具乏少而終。
T2122_.53.0510c20: 亦勿令有旃陀羅王共相惱害身心受苦。我
T2122_.53.0510c21: 今復以彼諸施主寄付汝手。我今所有器以
T2122_.53.0510c22: 非器爲我出家。而供養者。汝等亦當護持養
T2122_.53.0510c23: 育。彌勒。若於現在及未來世。讀誦受持此法
T2122_.53.0510c24: 門者。彼等當得十種清淨功徳。何等爲十。始
T2122_.53.0510c25: 從身清淨故離殺生乃至離邪見。是爲十種
T2122_.53.0510c26: 功徳。從是已後百千萬生。常得如是十種
T2122_.53.0510c27: 清淨功徳。若有至心聽此法門者。是人住如
T2122_.53.0510c28: 實際得於八種清淨功徳。何等爲八。一長壽。
T2122_.53.0510c29: 二端正。三富貴四名稱。五常爲諸天守護。六
T2122_.53.0511a01: 所須常無所乏。七盡諸業障。八命欲終時有
T2122_.53.0511a02: 十方佛及諸大衆。放大光明照其眼目。令其
T2122_.53.0511a03: 人見得生善處。於百千萬生常得如是八種
T2122_.53.0511a04: 功徳。我今更復略説。是人當得十三種清淨
T2122_.53.0511a05: 功徳。何謂十三。一生死流轉終不更起顛
T2122_.53.0511a06: 倒惡見。二不生正濁無佛國土。三常得見佛。
T2122_.53.0511a07: 四常聞正法。五常得供養衆僧。六値善知識。
T2122_.53.0511a08: 七常與六波羅蜜相應。八不墮小乘。九常以
T2122_.53.0511a09: 大慈大悲大方便力成熟衆生。十常發勝願。
T2122_.53.0511a10: 十一乃至菩提而常不離如上等法。十二速
T2122_.53.0511a11: 能滿足六波羅蜜。十三於阿耨多羅三藐三
T2122_.53.0511a12: 菩提而成正覺。若有受持書寫讀誦爲他解
T2122_.53.0511a13: 説如説修行此月藏法門者。所得功徳如前
T2122_.53.0511a14: 所説
T2122_.53.0511a15: 又大集經云。爾時無勝意童子白佛言。世尊。
T2122_.53.0511a16: 他方佛土所有人民。常作是言。娑婆世界雜
T2122_.53.0511a17: 穢。然我今者常見清淨。佛言。如是如是。如汝
T2122_.53.0511a18: 所説。又此世界諸菩薩等。或作種種天人畜
T2122_.53.0511a19: 生之像游閻浮提。教化如是種類衆生。若爲
T2122_.53.0511a20: 人天調伏衆生。是不爲難。若爲畜生調伏衆
T2122_.53.0511a21: 生。是乃爲難
T2122_.53.0511a22: 閻浮提外東方海中有瑠璃山。名之爲湖。具
T2122_.53.0511a23: 種種寶。其山有窟名種種色。是昔菩薩所住
T2122_.53.0511a24: 之處。有一毒蛇。在中而住。修聲聞慈。復有
T2122_.53.0511a25: 一窟。名曰無死。亦是菩薩。昔所住處。中有一
T2122_.53.0511a26: 馬修聲聞慈。復有一窟。名曰善住處。亦是
T2122_.53.0511a27: 菩薩昔所住處。中有一羊修聲聞慈。其山樹
T2122_.53.0511a28: 神。名曰無勝。有羅刹女。名曰善行。各有五百
T2122_.53.0511a29: 眷屬圍繞。是二女人常共供養如是三獸
T2122_.53.0511b01: 閻浮提外南方海中有頗梨山。其山有窟。名
T2122_.53.0511b02: 曰上色。亦是菩薩昔所住處。有一獼猴修聲
T2122_.53.0511b03: 聞慈。復有一窟名誓願。亦是菩薩昔所住
T2122_.53.0511b04: 處。中有一雞修聲聞慈。復有一窟名曰法
T2122_.53.0511b05: 林。亦是菩薩昔所住處。中有一犬修聲聞
T2122_.53.0511b06: 慈。中有火神有羅刹女。名曰眼見。各有五百
T2122_.53.0511b07: 眷屬圍繞。是二女人常供養是三鳥獸
T2122_.53.0511b08: 閻浮提外西方海中有一銀山。名曰菩提月。
T2122_.53.0511b09: 中有一窟。名曰金剛。亦是菩薩昔所住處。中
T2122_.53.0511b10: 有一猪修聲聞慈。復有一窟。名香功徳。亦是
T2122_.53.0511b11: 菩薩昔所住處。中有一鼠修聲聞慈。復有一
T2122_.53.0511b12: 窟名高功徳。亦是菩薩本所住處。中有一牛
T2122_.53.0511b13: 修聲聞慈。山有風神。名曰動風。有羅刹女。
T2122_.53.0511b14: 名曰天護。各有五百眷屬圍繞。是二女人常
T2122_.53.0511b15: 供養如是三獸
T2122_.53.0511b16: 閻浮提外北方海中有一金山。名曰功徳。相
T2122_.53.0511b17: 中有一窟。名爲明星。亦是菩薩昔所住處。有
T2122_.53.0511b19: 亦是菩薩昔所住處。中有一兎修聲聞慈。復
T2122_.53.0511b20: 有一窟。名曰喜樂。亦是菩薩昔所住處。中有
T2122_.53.0511b21: 一龍修聲聞慈。山有水神。名曰水天。有羅刹
T2122_.53.0511b22: 女。名修慚愧各有五百眷屬圍遶。是二女人
T2122_.53.0511b23: 常共供養如是三獸。是十二獸晝夜常行閻
T2122_.53.0511b24: 浮提内。人天恭敬功徳成就。已於諸佛所發
T2122_.53.0511b25: 深重願。一日一夜常令一獸游行教化。餘十
T2122_.53.0511b26: 一獸安住修慈。周而復始。七月一日鼠初游
T2122_.53.0511b27: 行。以聲聞乘教化一切鼠身。令離惡業勸修
T2122_.53.0511b28: 善事。如是次第至十二日。鼠復還行。如是乃
T2122_.53.0511b29: 至盡十二月。至十二歳亦復如是。常爲調伏
T2122_.53.0511c01: 諸衆生故。此土多有功徳。乃至畜獸。亦能
T2122_.53.0511c02: 教化演説無上菩提之道。是故他方諸菩薩
T2122_.53.0511c06: 羅漢部第六
T2122_.53.0511c07: 依付法藏傳。佛以正法。付大迦葉。令其護持
T2122_.53.0511c08: 不使天魔龍鬼邪見王臣所有輕毀。既受屬
T2122_.53.0511c09: 已結集三藏流布人天。迦葉又以法＊屬累阿
T2122_.53.0511c10: 難。如是展轉乃至師子。合二十五人。並閻浮
T2122_.53.0511c11: 洲中六通聖者。大迦葉今在靈鷲山西峯巖
T2122_.53.0511c12: 中。坐入滅盡定。經五十六億七千萬歳。慈氏
T2122_.53.0511c13: 佛降傳釋迦佛所付大衣。廣現神變然後涅
T2122_.53.0511c14: 槃
T2122_.53.0511c15: 又于闐國南二千里沮渠國有三無學羅漢。
T2122_.53.0511c16: 在山入定。無數年來卓然如生。至十五日。外
T2122_.53.0511c17: 僧入山爲＊鬚髮。又案諸經律。佛令大阿羅
T2122_.53.0511c18: 漢賓頭盧。不得滅度。令傳佛法。毎三天下
T2122_.53.0511c19: 福利群生令出生死。又入大乘論。賓頭盧羅
T2122_.53.0511c20: 睺羅等十六無學羅漢。及九十九億羅漢。皆
T2122_.53.0511c21: 於佛前受籌住法
T2122_.53.0511c22: 又依新翻大阿羅漢難提蜜多羅所説法住記
T2122_.53.0511c23: 云。薄伽梵般涅槃後。八百年中執師子國勝
T2122_.53.0511c25: 畢將般涅槃。集諸苾芻苾芻尼等。但有疑者
T2122_.53.0511c26: 應可速問。承告洟噎良久乃問。我等未知。
T2122_.53.0511c27: 世尊釋迦牟尼與上正法當住幾時。時尊者
T2122_.53.0511c28: 告曰。汝等諦聽。如來先已説法住經。今當爲
T2122_.53.0511c29: 汝粗更宣説。佛薄伽梵般涅槃時。以無上法
T2122_.53.0512a01: 付囑十六大阿羅漢并諸眷屬。令其護持使
T2122_.53.0512a02: 不滅沒及勅其身與諸施主作眞福田。令彼
T2122_.53.0512a03: 施者得大果報。時諸大衆聞是語已少解憂
T2122_.53.0512a04: 悲。復重請言。所説十六大阿羅漢。我輩不知
T2122_.53.0512a05: 其名何等。慶友答言。第一尊者名賓度羅跋
T2122_.53.0512a06: 羅惰闍。與自眷屬千阿羅漢。多分住在西
T2122_.53.0512a07: 瞿陀尼洲。第二尊者名迦諾迦伐蹉。與自眷
T2122_.53.0512a08: 屬五百阿羅漢。多分住在北方迦濕彌羅國。
T2122_.53.0512a09: 第三尊者名迦諾跋釐惰闍。與自眷屬六百
T2122_.53.0512a10: 阿羅漢。多分住在東勝身洲。第四尊者名蘇
T2122_.53.0512a11: 頻陀。與自眷屬七百阿羅漢。多分住在北倶
T2122_.53.0512a12: 盧洲。第五尊者名諾詎羅。與自眷屬八百阿
T2122_.53.0512a13: 羅漢。多分住在南贍部洲。第六尊者名
T2122_.53.0512a14: 陀羅。與自眷屬九百阿羅漢。多分住在耽沒
T2122_.53.0512a15: 羅洲。第七尊者迦理迦。與自眷屬千阿羅漢。
T2122_.53.0512a16: 多分住在僧伽荼洲。第八尊者名伐闍羅
T2122_.53.0512a17: 弗多羅。與自眷屬千一百阿羅漢。多分住在
T2122_.53.0512a18: 鉢刺拏洲。第九尊者名戌博迦。與自眷屬九
T2122_.53.0512a19: 百阿羅漢。多分住在香醉山中。第十尊者名
T2122_.53.0512a20: 半託迦。與自眷屬千三百阿羅漢。多分住在
T2122_.53.0512a21: 三十三天。第十一尊者名羅怙羅。與自眷屬
T2122_.53.0512a22: 千一百阿羅漢。多分住在畢利颺瞿洲。第十
T2122_.53.0512a23: 二尊者名那伽犀那。與自眷屬千二百阿羅
T2122_.53.0512a24: 漢。多分住在半度波山。第十三尊者名目
T2122_.53.0512a25: 掲陀。與自眷屬千三百阿羅漢。多分住在廣
T2122_.53.0512a26: 脇山中。第十四尊者名伐那婆斯。與自眷屬
T2122_.53.0512a27: 千四百阿羅漢。多分住在可住山中。第十五
T2122_.53.0512a28: 尊者名阿氏多。與自眷屬千五百阿羅漢。多
T2122_.53.0512a29: 分住在鷲峯山中。第十六尊者名注＊荼半託
T2122_.53.0512b01: 迦。與自眷屬千六百阿羅漢。多分住在持軸
T2122_.53.0512b02: 山中。如是十六大阿羅漢。一切皆具三明六
T2122_.53.0512b03: 通八解脱等無量功徳。離三界染。誦持三藏
T2122_.53.0512b04: 博通外典。承佛勅故以神通力延自壽量。乃
T2122_.53.0512b05: 至世尊正法應住常隨護持。及與施主作眞
T2122_.53.0512b06: 福田。令彼施者得大果報。若此世界一切國
T2122_.53.0512b07: 王輔相大臣長者居士。若男若女發殷重心。
T2122_.53.0512b08: 爲四方僧設大施會。或設五年無遮施會。或
T2122_.53.0512b09: 慶寺慶像慶經幡等施設大會。或延請僧至
T2122_.53.0512b10: 所住處設大福會。或詣寺中經行處等。安布
T2122_.53.0512b11: 上妙諸座臥具衣藥飮食奉施僧衆。時此十
T2122_.53.0512b12: 六大阿羅漢及諸眷屬。隨其所應分散往赴。
T2122_.53.0512b13: 現種種形蔽隱聖儀。同常凡衆密受供具。令
T2122_.53.0512b14: 諸施主得勝果報。如是十六大阿羅漢。護持
T2122_.53.0512b15: 正法饒益有情。至此南贍部洲人壽極長。至
T2122_.53.0512b16: 於十歳刀兵劫起互相誅戮。佛法爾時當暫
T2122_.53.0512b17: 滅沒。刀兵劫後人壽漸増至百歳位。此洲人
T2122_.53.0512b18: 等厭前刀兵殘害苦惱。復樂修善。時此十六
T2122_.53.0512b19: 大阿羅漢與諸眷屬。復來人中。稱揚顯説無
T2122_.53.0512b20: 上正法。度無量衆令其出家。爲諸有情作饒
T2122_.53.0512b21: 益事。如是乃至此洲人壽六萬歳時。無上
T2122_.53.0512b22: 正法流行世間熾然無息。後至人壽七萬歳
T2122_.53.0512b23: 時。無上正法方未滅沒。時此十六大阿羅漢
T2122_.53.0512b24: 與諸眷屬。於此洲地倶來集會。以神通力用
T2122_.53.0512b25: 諸七寶造窣堵波。嚴麗高廣。釋迦牟尼如來
T2122_.53.0512b26: 應正等覺所有遺身馱都皆集其内。爾時十
T2122_.53.0512b27: 六大阿羅漢與諸眷屬遶窣堵波。以諸香華
T2122_.53.0512b28: 持用供養恭敬讃歎。遶百千匝瞻仰禮已。倶
T2122_.53.0512b29: 昇虚空向窣堵波。作如是言。敬禮世尊釋迦
T2122_.53.0512c01: 如來應正等覺。我先受勅護持正法。及與天
T2122_.53.0512c02: 人作諸饒益。法藏已沒。有縁已周。今辭滅度。
T2122_.53.0512c03: 説是語已一時倶入無餘涅盤。先定願力火
T2122_.53.0512c04: 起焚身。如燈焔滅骸骨無遺。時窣堵波便陷
T2122_.53.0512c05: 入地。至金剛際方乃停住。爾時世尊釋迦牟
T2122_.53.0512c06: 尼無上正法。於此三千大千世界永滅不現。
T2122_.53.0512c07: 從此無間此佛土中有七百倶胝獨覺。一時
T2122_.53.0512c08: 出現。至人壽八萬歳時。獨覺聖衆復皆滅度。
T2122_.53.0512c09: 次後彌勒如來應正等覺出現世間。時贍部
T2122_.53.0512c10: 洲廣博嚴淨。具如經説
T2122_.53.0512c11: 僧尼部第七
T2122_.53.0512c12: 如毘尼母經云。若出家僧尼。有五法因縁能
T2122_.53.0512c13: 令正法不速隱沒。一者所誦習經。文句具足
T2122_.53.0512c14: 前後次第。所有義味悉能究盡。復教徒衆弟
T2122_.53.0512c15: 子同已所知。如此人者。能令佛法久住於世。
T2122_.53.0512c16: 二者廣習三藏文義具足。復能爲四部之衆。
T2122_.53.0512c17: 如所解教之。其身雖滅令後代正法相續不
T2122_.53.0512c18: 絶。如此人者。能使正法不墜於地。三者僧中
T2122_.53.0512c19: 若有大徳上座爲四部所重者。能勤修三業
T2122_.53.0512c20: 捨營世事。其徒衆弟子迭代相續。皆亦如是。
T2122_.53.0512c21: 此亦復令正法久住。四者若有比丘其性柔
T2122_.53.0512c22: 和言無違逆。聞善從之。聞惡遠避。若有高才
T2122_.53.0512c23: 智徳者。訓誨其言奉而修行。是亦能令佛法
T2122_.53.0512c24: 久住。五者若比丘共相和順不爲形勢利養
T2122_.53.0512c25: 朋黨相助共諍是非。如此五事。能令正法流
T2122_.53.0512c26: 轉不絶。是名説法中上座
T2122_.53.0512c27: 長者部第八
T2122_.53.0512c28: 如優婆塞戒經云。爾時會中有長者子。名曰
T2122_.53.0512c29: 善生。白佛言。世尊。外道六師常演説法教衆
T2122_.53.0513a01: 生言。若能晨朝敬禮六方。則得増長壽命之
T2122_.53.0513a02: 財。何以故。東方之土屬于帝釋。有供養者則
T2122_.53.0513a03: 爲護助。南方之土屬閻羅王。有供養者則爲
T2122_.53.0513a04: 護助。西方之土屬婆樓那天。有供養者則爲
T2122_.53.0513a05: 護助。北方之土屬拘毘羅天。有供養者則爲
T2122_.53.0513a06: 護助。下方之土屬于火天。有供養者則爲護
T2122_.53.0513a07: 助。上方之土屬于風天。有供養者則爲護助。
T2122_.53.0513a08: 佛法之中頗有如是六方不耶
T2122_.53.0513a09: 佛言。善男子。我佛法中亦有六方。所謂六波
T2122_.53.0513a10: 羅蜜。東方即是檀那。何以故。始初出者。爲
T2122_.53.0513a11: 出智慧光因縁故。彼東方者屬衆生心。若有
T2122_.53.0513a12: 衆生能供養彼檀。則爲増長壽命與財。南方
T2122_.53.0513a13: 即是尸羅。何以故。尸羅名之爲右。若人供
T2122_.53.0513a14: 養亦得増長壽命與財。西方即是羼提。何以
T2122_.53.0513a15: 故。彼西方者名之爲後。一切惡法棄於後故。
T2122_.53.0513a16: 若有供養則得増長壽命與財。化方即是毘
T2122_.53.0513a17: 梨。何以故。北方名號勝諸惡法。若人供養亦
T2122_.53.0513a18: 得増長命之與財。下方即是禪定。何以故。能
T2122_.53.0513a19: 正觀察三惡道故。若人供養亦得増長命之
T2122_.53.0513a20: 與財。上方即是般若。何以故。上方即是無上。
T2122_.53.0513a21: 無上故。若有供養則得増長命之與財。善男
T2122_.53.0513a22: 子。是六方者。屬衆生心。非如外道六師所説。
T2122_.53.0513a23: 如是六方誰能供養。善男子。唯有菩薩乃能
T2122_.53.0513a24: 供養
T2122_.53.0513a25: 天王部第九
T2122_.53.0513a26: 如舍利弗問經云。舍利弗白佛言。云何如來
T2122_.53.0513a27: 告天帝釋及四天王云。我不久滅度。汝等各
T2122_.53.0513a28: 於方土護持我法。我去世後。摩訶迦葉賓頭
T2122_.53.0513a29: 盧君徒般歎羅睺羅四大比丘。住不泥洹流
T2122_.53.0513b01: 通我法。佛言。但像教之時信根微薄。雖發信
T2122_.53.0513b02: 心不能堅固。不能感致諸佛弟子雖專到累
T2122_.53.0513b03: 年。不如佛在世時一念之善故。彌勒下生聽
T2122_.53.0513b04: 汝泥洹
T2122_.53.0513b05: 又雜阿含經云。爾時世尊告天帝釋及四天
T2122_.53.0513b06: 王言。如來不久當以無餘涅槃而般涅槃。汝
T2122_.53.0513b07: 等各於方土護持正法。我滅度後過於千歳
T2122_.53.0513b08: 教法滅時。當有非法出世間。十善悉壞閻
T2122_.53.0513b09: 浮提中多諸患難。如來頂骨佛牙佛鉢安置
T2122_.53.0513b11: 或有衆生見此菩薩今始成道。或見菩薩久
T2122_.53.0513b12: 遠成道。或見一世界四天王獻鉢或見十方
T2122_.53.0513b13: 洹河沙世界四天王獻鉢。舍利弗。菩薩爾時
T2122_.53.0513b14: 度衆生故即受衆鉢。重疊掌中合而爲一。其
T2122_.53.0513b15: 諸天王又不相見。皆謂世尊獨用我鉢
T2122_.53.0513b16: 又依鉢記云。釋迦如來在世之時。所用青石
T2122_.53.0513b17: 之鉢。其形可容三升有係。佛泥洹後此鉢
T2122_.53.0513b18: 隨縁往福衆生。最後遺化興於漢境。此記從
T2122_.53.0513b19: 北天竺來。有兩紙許。甲子歳三月至石澗寺。
T2122_.53.0513b20: 僧伽耶舍小禪師使於漢土。宣示令知
T2122_.53.0513b21: 鬼神部第十
T2122_.53.0513b22: 如大集經云。爾時一切諸天。一切諸龍。乃至
T2122_.53.0513b23: 一切迦吒富單那等。於三寶中得増上信。作
T2122_.53.0513b24: 如是言。我等一切從今以往護持正法。若諸
T2122_.53.0513b25: 國王見有如是爲佛出家受持禁戒。乃至爲
T2122_.53.0513b26: 佛＊鬚髮不受禁戒。受而毀犯。無可積聚。
T2122_.53.0513b27: 如其事縁。治其身罪鞭打之者。我等不復護
T2122_.53.0513b28: 持養育。如是國王捨離彼國。以捨離故令其
T2122_.53.0513b29: 國土而有種種諂詐鬪諍疫病飢饉三兵倶
T2122_.53.0513c01: 起。非時風雨亢旱毒熱傷害苗稼。令其國土
T2122_.53.0513c02: 所有世尊聲聞弟子悉向他國。使其國土空
T2122_.53.0513c03: 無福田。若有世尊聲聞弟子乃至但著袈裟
T2122_.53.0513c04: 片者。若有宰官鞭打彼等。其刹利王不遮護
T2122_.53.0513c05: 者。我等亦當出其國土
T2122_.53.0513c06: 又大集經云。爾時世尊以震旦國付囑毘
T2122_.53.0513c07: 首羯磨天子五千眷屬。迦毘羅夜叉大將五
T2122_.53.0513c08: 千眷屬。乃至雙瞳目大天女十七大將各領
T2122_.53.0513c09: 五千眷屬。汝等賢首皆共護持＊震旦國土。
T2122_.53.0513c10: 於彼所有一切觸惱鬪諍怨讎忿競言訟兩陣
T2122_.53.0513c11: 交戰飢饉疫病非時風雨氷寒毒熱。悉令休
T2122_.53.0513c12: 息。遮障不善諸惡衆生。瞋恚麁獷苦辛惱觸
T2122_.53.0513c13: 無味等物。悉令休息。令我法眼得久往故。紹
T2122_.53.0513c14: 三寶種不斷絶故
T2122_.53.0513c15: 頌曰
T2122_.53.0513c16: 於赫大聖 種覺圓明 無非不察
T2122_.53.0513c17: 如響酬聲 弗資延慶 孰寤歸誠
T2122_.53.0513c18: 良道可仰 寔引迷生 百川邪浪
T2122_.53.0513c19: 一味呑并 物有取捨 善惡虧盈
T2122_.53.0513c20: 八邪馳鋭 四句爭名 識非鑒是
T2122_.53.0513c21: 法住安寧
T2122_.53.0513c22: 法苑珠林卷第三十
T2122_.53.0513c23:
T2122_.53.0513c24:
T2122_.53.0513c25:
T2122_.53.0513c26:
T2122_.53.0513c27:
T2122_.53.0513c28:
T2122_.53.0513c29:
T2122_.53.0505a02: 出華文都似新置。有佛立迹。長尺八寸強。闊
T2122_.53.0505a03: 六寸許
T2122_.53.0505a04: 又隔七國西北行至羯羅拏國。邪正兼事。別
T2122_.53.0505a05: 有三寺不食乳酪。是調達部僧也。又西南行
T2122_.53.0505a06: 七百里至烏荼國。東境臨海有發行城。多有
T2122_.53.0505a07: 商侶停於海濱。次南大海中有僧伽羅國。謂
T2122_.53.0505a08: 執師子是也。相去約指二萬餘里。毎夜南望
T2122_.53.0505a09: 見彼國中佛牙塔上寶珠光明。騰焔暉赫現
T2122_.53.0505a10: 於天際
T2122_.53.0505a11: 又西南行具經諸國。並有異迹。可五千里
T2122_.53.0505a12: 至憍薩羅國。即南印度之正境也。崇信彌篤。
T2122_.53.0505a13: 王都西南三百餘里有黒蜂山是昔大王爲龍
| T2122_.53.0505a14: | 猛菩薩造立斯寺 | 舊云 龍樹 | 其寺上下五重鑿石爲 |
T2122_.53.0505a16: 守罕有登者。龕中石像形極偉大。寺成之日
T2122_.53.0505a17: 龍猛就山以藥塗之。變成紫金。世無等者。又
T2122_.53.0505a18: 有經藏夾傳無數。古老相傳。盡初結集並現
T2122_.53.0505a19: 存在。雖外佛法屡遭誅殄。而此一山住持無
T2122_.53.0505a20: 改。近有僧來於彼夏坐。但得讀誦不許持出。
T2122_.53.0505a21: 具陳此事。但路幽阻難可尋問。又南行至案
T2122_.53.0505a22: 達羅國。屬南印度。都城西南二十餘里。孤
T2122_.53.0505a23: 山嶺上石塔。即是陳那菩薩造因明論處
T2122_.53.0505a24: 又南行千里至馱那羯磔迦國。屬南印度。都
T2122_.53.0505a25: 城東西據山間各有大寺。昔王爲佛造。
T2122_.53.0505a26: 疏石列極華博。賢聖遊息。佛滅未有千年
T2122_.53.0505a27: 前。其處有千凡僧。安居罷日皆證無學。陵
| T2122_.53.0505a28: | 空飛去。今寂無人。其處有婆毘吠伽論師 | 唐云 明辯 |
T2122_.53.0505b01: 水三年立志祈請。待見彌勒。觀自在乃爲
T2122_.53.0505b02: 現色身。今在城南大山巖執金剛神所誦金
T2122_.53.0505b03: 剛呪三年。神授方云。此巖石内有阿素洛
T2122_.53.0505b04: 宮。如法行請石壁當開。可即入中待彌勒
T2122_.53.0505b05: 出。我當相報。又經三年。然呪芥子撃於石壁。
T2122_.53.0505b06: 豁即洞開。時百千衆觀覩驚歎。論師跨。門再
T2122_.53.0505b07: 三顧命。唯有六人從入。餘者謂是毒蛇窟也。
T2122_.53.0505b08: 當即石門還合如壁。又復南行六千餘里至
T2122_.53.0505b09:
T2122_.53.0505b10: 龍腦香及有白檀香樹。又有羯薩羅香樹。松
T2122_.53.0505b11: 身無葉香如氷雪。即龍腦香也。從此南大海
| T2122_.53.0505b12: | 中有天宮。觀自在菩薩常所住處 | 舊云觀世 音菩薩也 | 臨 |
T2122_.53.0505b14: 結大伴則不可至。自此西北四千餘里。中途
T2122_.53.0505b15: 經國具諸神異。國東南隅數千里那羅稽羅
T2122_.53.0505b16: 洲。人長三尺。鳥啄唯食椰子
T2122_.53.0505b17: 又至摩。訶刺他國。其王自在未賓戒日。寺有
T2122_.53.0505b18: 百餘。僧徒五千。東境山寺羅漢所造。有大精
T2122_.53.0505b19: 舍高百餘尺。中安石像。長八丈餘。上施石蓋。
T2122_.53.0505b20: 凡有七重。虚懸空中。相去各三尺。禮謁見者
T2122_.53.0505b21: 無不歎異。傳云。羅漢願力所持。或云藥呪術
T2122_.53.0505b22: 力所持
T2122_.53.0505b23: 又越二國。西北至摩臘婆國。屬南印度。都城
T2122_.53.0505b24: 西北二十餘里。有大婆羅門邑。側大陷坑水
T2122_.53.0505b25: 流無滿。是昔大慢婆羅門謗大乘生陷入地
T2122_.53.0505b26: 處。又西北至阿吒釐國。屬南印度。此國出胡
T2122_.53.0505b27: 椒薫陸香。樹葉如棠
T2122_.53.0505b28: 又周巡西北越十餘國至波刺斯國。非印度
T2122_.53.0505b29: 所攝。此國多出金銀鋀石頗胝水精死多棄
T2122_.53.0505c01: 屍。佛鉢在王宮中。西北接拂懍國。出白狗
T2122_.53.0505c02: 子。本赤頭鴨生於穴中。案梁貢職圖云。去波
T2122_.53.0505c03: 斯北一萬里西南海島有西女國。非印度攝。
T2122_.53.0505c04: 拂＊懍年別送男夫配焉。略陳聖迹。依如前
T2122_.53.0505c05: 述。具列俗紀備存大本
T2122_.53.0505c06: 頌曰
T2122_.53.0505c07: 希音遠流 乃眷東顧 欣風慕道
T2122_.53.0505c08: 仰規西度 妙盡毫端 運微輕素
T2122_.53.0505c09: 託采虚凝 殆映霄霧 迹流衆像
T2122_.53.0505c10: 理深其趣 寄興開襟 引凡聖路
T2122_.53.0505c11: 千佛同化 萬賢來曙 皇情有感
T2122_.53.0505c12: 緇素同遇◎
T2122_.53.0505c13: 法苑珠林卷第二十九
T2122_.53.0505c14:
T2122_.53.0505c15:
T2122_.53.0505c16:
T2122_.53.0505c17:
T2122_.53.0505c18: ＊西明寺沙門釋道世撰
| T2122_.53.0505c19: | ◎住持篇第二十二 | 此有 十部 |
T2122_.53.0505c21: 菩薩部 羅漢部 僧尼部 長者部
T2122_.53.0505c22: 天王部 鬼神部
T2122_.53.0505c23: 述意部第一
T2122_.53.0505c24: 夫法不自弘。弘之在人。人通邪正。法逐人
T2122_.53.0505c25: 訛。將欲住持三寶。必須徳行内充。律教一
T2122_.53.0505c26: 宗兼先諳究。不憚勞苦不好聲譽。令遐邇
T2122_.53.0505c27: 道俗欣心有據。界中行者慕崇進業。緇素
T2122_.53.0505c28: 相依法得久住。故四分律云。非制不制。是
T2122_.53.0505c29: 制便行。如是漸漸令法久住。若法出常情
T2122_.53.0506a01: 言無規矩。翻同鄙俗。何成匡衆。宜自私退
T2122_.53.0506a02: 省己爲人。故律云。非制而制。是制便斷。如
T2122_.53.0506a03: 是漸漸令法速滅。數見朝貴門首。多有療
T2122_.53.0506a04: 病僧尼。或有行醫針炙求貪名利。或有蒱
T2122_.53.0506a05: 博歌戲不護容儀。或有婚姻相託媒嫁男女。
T2122_.53.0506a06: 或有科斂酒肉公然聚會。或有服玩奢華馳
T2122_.53.0506a07: 騁衣馬。或有執腕抵掌類同賤俗。或有結
T2122_.53.0506a08: 搆惡友朋仗麁人。致使穢響盈路汚染俗情。
T2122_.53.0506a09: 貴勝同知聞徹天聽。於是雷同總撥枉濫清
T2122_.53.0506a10: 人。非直僧尼不依聖教。亦由白衣不識賢
T2122_.53.0506a11: 良。寔因一二凡僧毀謗無量好衆。或有勤
T2122_.53.0506a12: 求學問博知三藏。或有講導利生無闕四
T2122_.53.0506a13: 時。或有專居禪思常坐不臥。或有讀誦經
T2122_.53.0506a14: 論常勤匪懈。或有六時禮懺晝夜行道。成
T2122_.53.0506a15: 有納衣乞食儉素無爲。或有山居蘭若頭陀
T2122_.53.0506a16: 苦行。或有專營福利供養三寶。或有興建齋
T2122_.53.0506a17: 講化俗入道。或有營造經像締搆伽藍。如
T2122_.53.0506a18: 是略列疇能殫記。此之名徳常依道場專行
T2122_.53.0506a19: 福智。寸陰不遺無暇染浴。所以公貴不識。
T2122_.53.0506a20: 唯共鄙徒結友情密。染習既久以非爲是。縱
T2122_.53.0506a21: 覩聖僧將爲凡衆。唯生瞋慢何曾加敬。靜思
T2122_.53.0506a22: 此事。豈非濫歟
T2122_.53.0506a23: 治罰部第二
T2122_.53.0506a24: 自大聖西隱正教東流。佛法付囑國王令加
T2122_.53.0506a25: 護持。但王法侵移日就衰羸。治犯憲章漸
T2122_.53.0506a26: 將殆盡。若聞説者反被陵辱。以道俗濫惡
T2122_.53.0506a27: 情乖日久。設欲治罰改惡就善。恃官勢力枉
T2122_.53.0506a28: 壓清人。僧衆無力反汚淨心。其懷轉姦實難
T2122_.53.0506a29: 挫伏。致使大教息用遺風訛替。故大集經云。
T2122_.53.0506b01: 若未來諸王四姓爲護法故能捨身命。寧護
T2122_.53.0506b02: 一如法比丘。不護無量諸惡比丘。是王捨身
T2122_.53.0506b03: 生淨土中。若隨惡者。是王無量世中不復人
T2122_.53.0506b04: 身。王等不治則斷三寶奪衆生眼。雖無量
T2122_.53.0506b05: 世修施戒慧則爲滅失。又犯過比丘應須治
T2122_.53.0506b06: 者。一月兩月苦使。或不與語不與共坐。或擯
T2122_.53.0506b07: 出一國乃至四國有佛法處。治如是等惡比
T2122_.53.0506b08: 丘。諸善比丘安樂受法。故使佛法久住不滅。
T2122_.53.0506b09: 又薩婆多論云。違王制故得突吉羅罪。又勝
T2122_.53.0506b10: 鬘經云。世尊應折伏者而折伏之。應攝受者
T2122_.53.0506b11: 而攝受之。何以故。以折伏攝受故令正法得
T2122_.53.0506b12: 久住。天人充滿惡道減少。於如來所轉法輪
T2122_.53.0506b13: 而得隨轉。又涅槃經云。善男子諦聽諦聽。當
T2122_.53.0506b14: 爲汝説。如來所得長壽之業。菩薩以是業因
T2122_.53.0506b15: 縁故得壽命長。欲得長壽應當愍念一切衆
T2122_.53.0506b16: 生同於子想。生大慈大悲大喜大捨。受不殺
T2122_.53.0506b17: 戒教修善法。亦當安置一切衆生於五戒十
T2122_.53.0506b18: 善。復入地獄餓鬼畜生阿修羅等一切諸惡
T2122_.53.0506b19: 趣。拔濟是中苦惱衆生。脱未脱者。度未度
T2122_.53.0506b20: 者。未涅槃者令得涅槃。安慰一切諸恐怖者。
T2122_.53.0506b21: 以如是等業因縁故。菩薩則得壽命長遠。於
T2122_.53.0506b22: 諸智慧而得自在。隨所壽終生於天上。迦葉
T2122_.53.0506b23: 菩薩白佛言。世尊。於佛法中有破戒者。作逆
T2122_.53.0506b24: 罪者。毀正法者。云何當於如是等人同子想
T2122_.53.0506b25: 耶。佛告迦葉。善男子。譬如國王諸群臣等。有
T2122_.53.0506b26: 犯王法隨罪誅戮而不捨置。如來世尊不如
T2122_.53.0506b27: 是也。於毀法者。與驅遣羯磨呵責羯磨。捨
T2122_.53.0506b28: 置羯磨擧罪羯磨不可見羯磨滅擯羯磨未捨
T2122_.53.0506b29: 惡見羯磨。善男子。如來世尊與謗法者。作如
T2122_.53.0506c01: 是等降伏羯磨。爲欲示諸行惡之人有果報
T2122_.53.0506c02: 故。我涅槃已隨其方面。有持戒比丘威儀具
T2122_.53.0506c03: 足護持正法。見壞法者即能驅遣呵責懲
T2122_.53.0506c04: 治。當知是人得福無量不可稱計。乃至若善
T2122_.53.0506c05: 比丘見壞法者。置不呵責驅遣擧處。當知是
T2122_.53.0506c06: 人佛法中怨。若能驅遣呵責擧處。是我弟子
T2122_.53.0506c07: 眞聲聞也。又云。如來今以無上正法付囑諸
T2122_.53.0506c08: 王大臣宰相比丘比丘尼優婆塞優婆夷。是
T2122_.53.0506c09: 諸國王及四部衆。應當勸勵諸學人等。令得
T2122_.53.0506c10: 増上戒定智慧。若有不學是三品法懈怠破
T2122_.53.0506c11: 戒毀正法者。王者大臣四部之衆。應當苦治。
T2122_.53.0506c12: 又經若有比丘供身之具亦當豐足。復能護
T2122_.53.0506c13: 持所受禁戒。能師子吼廣説好法。謂修多
T2122_.53.0506c14: 羅乃至阿浮陀達磨。以如是等九部經典爲
T2122_.53.0506c15: 他廣説。利益安樂諸衆生故。唱如是言。涅
T2122_.53.0506c16: 槃經中制諸比丘不應畜養奴婢牛羊非法之
T2122_.53.0506c17: 物。若有比丘畜如是等不淨物者。應當治之。
T2122_.53.0506c18: 如來先於異部經中説。有比丘畜如是等非
T2122_.53.0506c19: 法之物。某甲國王如法治之。驅令還俗。若
T2122_.53.0506c20: 有比丘能作如是師子吼。時有破戒者。聞是
T2122_.53.0506c21: 語已咸共瞋恚害是法師。是説法者。設復命
T2122_.53.0506c22: 終。故名持戒自利利他。以是縁故我聽國主
T2122_.53.0506c23: 群臣宰相諸優婆塞等護説法人。經中廣明。
T2122_.53.0506c24: 覺徳比丘護正法時。制諸比丘不得破戒畜
T2122_.53.0506c25: 非法物。破戒徒衆聞是語已。便來害之。時有
T2122_.53.0506c26: 國王。名曰有徳。沒命護持覺徳比丘。與共
T2122_.53.0506c27: 戰鬪救得法師。從是之後常得値佛。乃至二
T2122_.53.0506c28: 人皆得成佛。自指云。爾時王者則我身是。説
T2122_.53.0506c29: 法比丘迦葉佛是。爲護法故皆得成就是金
T2122_.53.0507a01: 剛身。又云。我涅槃後濁惡之世。國土荒亂互
T2122_.53.0507a02: 相抄掠。人民飢餓。爾時多有爲飢餓故發心
T2122_.53.0507a03: 出家。如是之人名爲禿人。是禿人輩見有持
T2122_.53.0507a04: 戒威儀具足清淨比丘護持正法。驅逐今出。
T2122_.53.0507a05: 若殺若害。迦葉菩薩白佛言。世尊。是持戒人
T2122_.53.0507a06: 護正法者。云何當得游行村落城邑教化。善
T2122_.53.0507a07: 男子。是故我今聽持戒者依諸白衣持刀杖
T2122_.53.0507a08: 者以爲伴侶。若諸國王大臣長者優婆塞等。
T2122_.53.0507a09: 爲護法故雖持刀杖。我説是等名爲持戒。雖
T2122_.53.0507a10: 持刀杖不應斷命。若能如是。即得名爲第一
T2122_.53.0507a11: 持戒。又云。我於經中亦説有犯四波羅夷乃
T2122_.53.0507a12: 至微細突吉羅等。應當苦治。衆生若不護持
T2122_.53.0507a13: 禁戒。云何當得見於佛性。一切衆生雖有佛
T2122_.53.0507a14: 性。要因持戒然後乃見。因見佛性得成阿耨
T2122_.53.0507a15: 菩提。又偈云
T2122_.53.0507a16: 比丘若修集 戒定及智慧
T2122_.53.0507a17: 當知則不久 親近大涅槃
T2122_.53.0507a18: 又月燈偈云
T2122_.53.0507a19: 雖廣讀衆經 恃多聞毀禁
T2122_.53.0507a20: 多聞不能救 破戒地獄苦
T2122_.53.0507a21: 又十輪經佛説偈云
T2122_.53.0507a22: 有眞善刹利 供養於正法
T2122_.53.0507a23: 三乘得熾盛 當獲功徳海
T2122_.53.0507a24: 具足七寶等 遍滿閻浮提
T2122_.53.0507a25: 持用施諸佛 其福猶有限
T2122_.53.0507a26: 乃至四天下 造僧房供養
T2122_.53.0507a27: 彼雖得大福 不如護正法
T2122_.53.0507a28: 假使爲諸佛 滿中造塔廟
T2122_.53.0507a29: 彼雖得大福 不如護正法
T2122_.53.0507b01: 譬如五日出 能竭於大海
T2122_.53.0507b02: 若護我法者 則竭煩惱結
T2122_.53.0507b03: 譬如風災起 悉摧一切山
T2122_.53.0507b04: 若護正法者 亦滅諸煩惱
T2122_.53.0507b05: 譬如水災起 漂蕩壞大地
T2122_.53.0507b06: 若護正法者 亦消諸煩惱
T2122_.53.0507b07: 思愼部第三
T2122_.53.0507b08: 夫欲成大醫弘其三藏。先須當機。自療己患
T2122_.53.0507b09: 然後治他。法得久住。不得爲名利故空談名
T2122_.53.0507b10: 教。不修一行遂同狂醉。故大莊嚴論云。有二
T2122_.53.0507b11: 種醉。一者家色財等成就時醉。二者他稱讃
T2122_.53.0507b12: 時醉。此之二醉前一多是在家人等富貴時
T2122_.53.0507b13: 醉。開放逸門造地獄因。後一多是出家人等。
T2122_.53.0507b14: 貪學名利輕賤自身。希望他讃便生憍慢。昏
T2122_.53.0507b15: 於志趣失於聖意。盲不見道流浪三塗。故涅
T2122_.53.0507b16: 槃經云。佛告迦葉。我般涅槃七百歳後。是魔
T2122_.53.0507b17: 波旬漸當沮壞我之正法。譬如獵師身服法
T2122_.53.0507b18: 衣。魔王波旬亦復如是。作比丘像比丘尼像
T2122_.53.0507b19: 優婆塞優婆夷像。亦化作須陀洹身乃至化
T2122_.53.0507b20: 作阿羅漢身及佛色身。魔王以此有漏之形。
T2122_.53.0507b21: 作無漏形壞我正法。又經云。若有比丘。以利
T2122_.53.0507b22: 養故爲他説法。是人所有徒衆眷屬。亦効是
T2122_.53.0507b23: 師貪求利養。是人如是便自壞衆。又云。若有
T2122_.53.0507b24: 比丘雖持禁戒。爲利養故。與破戒者坐起行
T2122_.53.0507b25: 來。共相親附同其事業。是名破戒。亦名雜
T2122_.53.0507b26: 僧。又云。復有常沒非一闡提。何者是耶。如
T2122_.53.0507b27: 人爲有修施戒善。是名常沒。故經云。善男
T2122_.53.0507b28: 子。有四善事獲得惡果。何等爲四。一者爲勝
T2122_.53.0507b29: 他故讀誦經典。二者爲利養故受持淨戒。三
T2122_.53.0507c01: 者爲他眷屬故而行布施。四者爲非想非非
T2122_.53.0507c02: 想處繋念思惟。是四善事得惡果報。又云。是
T2122_.53.0507c03: 一闡提滅諸善根。非其器故。假使是人百千
T2122_.53.0507c04: 萬歳。聽受如是大涅槃經。終不能發菩提之
T2122_.53.0507c05: 心。所以者何。無善心故。又經云。善男子。我
T2122_.53.0507c06: 涅槃後無量百千歳。四道聖人悉復涅槃。正
T2122_.53.0507c07: 法滅後。於像法中當有比丘。像似持律少讀
T2122_.53.0507c08: 誦經。貪嗜飮食長養其身。身所衣服麁陋醜
T2122_.53.0507c09: 惡。形容樵瘁。無有威徳。放畜牛羊擔負薪
T2122_.53.0507c10: 草。頭鬚髮爪悉皆長利。雖服袈裟猶如獵
T2122_.53.0507c11: 師。細歩徐行如猫伺鼠。常唱是言。我得羅漢。
T2122_.53.0507c12: 多諸病苦眠臥糞穢。外現賢善内懷貪嫉。如
T2122_.53.0507c13: 受瘂法婆羅門等。實非沙門現沙門像。邪見
T2122_.53.0507c14: 熾盛誹謗正法。如是等人滅壞如來所制戒
T2122_.53.0507c15: 律正行威儀。説解脱果離不淨法。及壞甚
T2122_.53.0507c16: 深祕密之教。各自隨意反説經律。而作是
T2122_.53.0507c17: 言。如來皆聽我等食肉飮酒。自生此論言是
T2122_.53.0507c18: 佛説。互共諍訟。各自稱是沙門釋子。善男子。
T2122_.53.0507c19: 爾時復有諸沙門等。貯聚生穀受。取魚肉。手
T2122_.53.0507c20: 自作食執持油瓶。寶蓋革屣親近國王大臣
T2122_.53.0507c21: 長者。占相星宿勤修醫道。畜養奴婢金銀雜
T2122_.53.0507c22: 寶學諸伎藝。畫師泥作造書教學。種殖
T2122_.53.0507c23: 根栽蠱道呪幻。和合諸藥作唱伎樂。香華治
T2122_.53.0507c24: 身。摴蒱圍棋諸工巧等。若有比丘能離如是
T2122_.53.0507c25: 諸惡事者。當説是人眞我弟子。若反習是事。
T2122_.53.0507c26: 親近國王王子大臣及諸女人。高聲大笑。或
T2122_.53.0507c27: 復默然。於諸法中多生疑惑。多語妄説長短
T2122_.53.0507c28: 好醜或善不善。好著妙衣。如是種種不淨之
T2122_.53.0507c29: 物。於施主前躬自讃歎。出入游行不淨之處。
T2122_.53.0508a01: 所謂酤酒婬女博弈。如是之人我今不聽
T2122_.53.0508a02: 在比丘中。應當罷道還俗役使。譬如稗
T2122_.53.0508a03: 滅無餘。當知是等經律所制。悉是如來之所
T2122_.53.0508a04: 説也。若有隨順魔所説者。是魔眷屬。若有
T2122_.53.0508a05: 隨順佛所説者。即是菩薩。乃至經云。破戒比
T2122_.53.0508a06: 丘當於百千億萬劫數。割截身肉以贈施主。
T2122_.53.0508a07: 若生畜生身常負重。所以者何。如析一髮爲
T2122_.53.0508a08: 千億分。破戒比丘尚不能消一分供養。況能
T2122_.53.0508a09: 消他衣服飮食臥具醫藥。又云。樂視婦女不
T2122_.53.0508a10: 附男子。乃至憎持戒者親附破戒。常讃布施
T2122_.53.0508a11: 不讃持戒忍辱精進禪定智慧。不讃寂滅遠
T2122_.53.0508a12: 離獨處。常好譏論持戒者過。亦不稱讃行頭
T2122_.53.0508a13: 陀者。或指其事惡口横加。又經云。善男子。如
T2122_.53.0508a14: 來正法將欲滅盡。爾時多有惡行比丘。不知
T2122_.53.0508a15: 如來微密之藏。嬾惰懈怠不能讀誦。宣揚分
T2122_.53.0508a16: 別如來正法。譬如癡賊棄捨眞寶擔負草
T2122_.53.0508a17: 不解如來微密藏故。於是經中懈怠不勤。哀
T2122_.53.0508a18: 哉大嶮。當來之世甚可怖畏。苦哉衆生。不勤
T2122_.53.0508a19: 聽受是大乘典。大涅槃經唯諸菩薩摩訶薩
T2122_.53.0508a20: 等。能於是經。取眞實義不著文字。隨順不逆
T2122_.53.0508a21: 爲衆生説。復次善男子。如牧牛女人爲欲賣
T2122_.53.0508a22: 乳。貪利多故加二分水。轉賣與餘牧牛女人。
T2122_.53.0508a23: 彼女人得已復加二分。轉賣與近城女人。得
T2122_.53.0508a24: 已復加二分。復轉賣與城中女人。彼女得已
T2122_.53.0508a25: 復加二分。詣市賣之。時有一人爲子納婦。
T2122_.53.0508a26: 當須好乳以贍賓客。至市欲買。時賣乳者
T2122_.53.0508a27: 多索價數。是人答言。汝乳多水不直爾許。正
T2122_.53.0508a28: 値我今贍待賓客。是故當取。取已還家煮
T2122_.53.0508a29: 用作糜。都無乳味。雖復無味於苦味中千倍
T2122_.53.0508b01: 爲勝。何以故乳之爲味。諸味中最。善男子。我
T2122_.53.0508b02: 涅槃後正法未滅餘八十年。爾時是經於閻
T2122_.53.0508b03: 浮提當廣流布。是時多有諸惡比丘。抄掠是
T2122_.53.0508b04: 經分作多分。能滅正法色香美味。是諸惡人
T2122_.53.0508b05: 雖復讀誦如是經典滅除如來深密要義。安
T2122_.53.0508b06: 置世間莊嚴。文飾無義之語。抄前著後。抄
T2122_.53.0508b07: 後著前。前後著中。中著前後。當知如是諸惡
T2122_.53.0508b08: 比丘是魔伴侶。受畜一切不淨之物。而言如
T2122_.53.0508b09: 來悉聽我畜。如牧牛女多加水乳。諸惡比丘
T2122_.53.0508b10: 亦復如是。唯以世語錯定是經。令多衆生不
T2122_.53.0508b11: 得正説正寫正取尊重讃歎供養恭敬。是惡
T2122_.53.0508b12: 比丘爲利養故。不能廣宣流布是經。所可分
T2122_.53.0508b13: 流少不足言。如彼牧牛貧窮女人。展轉淡
T2122_.53.0508b14: 薄無有氣味。雖無氣味猶勝餘味。足一千
T2122_.53.0508b15: 倍縁彼乳味。於諸苦味爲千倍勝。何以故。
T2122_.53.0508b16: 是大乘典大涅槃經。於聲聞經最爲上首。喩
T2122_.53.0508b17: 如牛乳味中最勝。以是義故。名大涅槃◎
T2122_.53.0508b18: ◎説聽部第四
T2122_.53.0508b19: 如涅槃經云。復次善男子。若我弟子受持讀
T2122_.53.0508b20: 誦書寫演説是涅槃經。莫非時説。莫非固
T2122_.53.0508b21: 説。莫不請説。莫輕心説。莫處處説。莫自歎
T2122_.53.0508b22: 説。莫輕他説。莫滅佛法時説。莫熾然世説。
T2122_.53.0508b23: 善男子。若我弟子受持是經非時而説。乃至
T2122_.53.0508b24: 熾然世説者。人當輕呵而作是言。若佛祕藏
T2122_.53.0508b25: 大涅槃經有威力者。云何令汝非時而説乃
T2122_.53.0508b26: 至熾然＊世而説。若持經者作如是説。當知是
T2122_.53.0508b27: 經爲無威力。若無威力雖復受持爲無利益。
T2122_.53.0508b28: 縁是輕毀涅槃經故。令無量衆生墮於地獄。
T2122_.53.0508b29: 則是衆生惡知識也。非我弟子。是魔眷屬。若
T2122_.53.0508c01: 爲利養五欲名聞而説經者。事同博易速滅
T2122_.53.0508c02: 正法。又涅槃經云。云何栴檀貿易凡木。如
T2122_.53.0508c03: 我弟子。爲供養故。向諸白衣演説經法。白衣
T2122_.53.0508c04: 情逸不喜聽聞。白衣處高比丘在下。兼以種
T2122_.53.0508c05: 種餚饍飮食而供給之。猶不肯聽。是名栴檀
T2122_.53.0508c06: 貿易凡木。云何以金貿易鋀石。鋀石譬色聲
T2122_.53.0508c07: 香味觸。金譬於戒。我諸弟子。以色因縁破
T2122_.53.0508c08: 所受戒。是名以金貿易鋀石。云何以銀貿易
T2122_.53.0508c09: 白鑞。銀譬十善。鑞譬十惡。我諸弟子。放捨
T2122_.53.0508c10: 十善行十惡法。是名以銀貿易白鑞。云何以
T2122_.53.0508c11: 絹貿易氀褐。氀褐以譬無慚無愧。絹譬慚愧。
T2122_.53.0508c12: 我諸弟子。放捨慚愧習無慚愧是名以絹貿
T2122_.53.0508c13: 易氀褐。云何甘露貿易毒藥。毒藥以譬種種
T2122_.53.0508c14: 供養。甘露以譬諸無漏法。我諸弟子。爲利養
T2122_.53.0508c15: 故向諸白衣。苦自譽讃言得無漏。是名甘
T2122_.53.0508c16: 露貿易毒藥
T2122_.53.0508c17: 又法華經云。菩薩摩訶薩不親近國王王子
T2122_.53.0508c18: 大臣官長。不親近諸外道梵志尼揵子等。及
T2122_.53.0508c19: 造世俗文筆讃詠外書。乃至畋獵漁捕諸
T2122_.53.0508c20: 惡律儀。不親近求聲聞人。又不應於女人身
T2122_.53.0508c21: 取能生欲想相而爲説法。亦不樂見。若入他
T2122_.53.0508c22: 家不與小女處女寡女等共語。亦復不近五
T2122_.53.0508c23: 種不男之人以爲親友。不獨入他家。若有因
T2122_.53.0508c24: 縁須獨入時。但一心念佛。若爲女人説法。不
T2122_.53.0508c25: 露齒笑。不現胸臆。乃至爲法猶不親厚。況復
T2122_.53.0508c26: 餘事。不樂畜年少弟子沙彌小兒亦不樂與
T2122_.53.0508c27: 同師。常好坐禪於空閑處修攝其心。又佛藏
T2122_.53.0508c28: 經云。不淨説法有五種。一者自言盡知佛法。
T2122_.53.0508c29: 二者説佛經時出諸經中相違過失。三者於
T2122_.53.0509a01: 諸法中心疑不信。四者自以所知非他經法。
T2122_.53.0509a02: 五者爲利養故爲人説法。如是説者。我説此
T2122_.53.0509a03: 人當墮地獄不至涅槃。又云。我久勤苦求是
T2122_.53.0509a04: 法寶。而此惡人捨置不説。但以經相違語義。
T2122_.53.0509a05: 互相是非不順正法。於聖法中畜心自大。隨
T2122_.53.0509a06: 意而説爲求利養。若比丘説法雜外道義者。
T2122_.53.0509a07: 有善比丘應從坐去。若不爾者非善比丘。亦
T2122_.53.0509a08: 復不名隨佛教者。如是説者。我説此人名爲
T2122_.53.0509a09: 外道尼乾弟子。非佛弟子。謂是地獄畜生餓
T2122_.53.0509a10: 鬼。何以故。身未證法而在高座。身自不知而
T2122_.53.0509a11: 教人者。法墮地獄。又當來比丘好讀外經。當
T2122_.53.0509a12: 説法時莊校文辭令衆歡樂。惡魔爾時助惑
T2122_.53.0509a13: 衆人障礙善法。若有貪著音聲語言巧飾文
T2122_.53.0509a14: 辭。若有人好外道經者。魔皆迷惑令心安隱。
T2122_.53.0509a15: 又如群盲人捨所得物欲詣大施而墮深坑。
T2122_.53.0509a16: 我諸弟子亦復如是。捨麁衣食而逐大施求
T2122_.53.0509a17: 好供養。以世利故失大智慧。而墮深坑阿鼻
T2122_.53.0509a18: 地獄。又云。不淨説法得罪極多。亦爲衆生作
T2122_.53.0509a19: 惡知識。亦謗過去未來今佛。若人悉奪三千
T2122_.53.0509a20: 大千世界衆生命比不淨説法罪多於此。何
T2122_.53.0509a21: 以故。是人皆破諸佛阿耨多羅三藐三菩提
T2122_.53.0509a22: 爲助魔事。亦使衆生於百千世受諸衰惱。但
T2122_.53.0509a23: 能作縛不能令解。當知是人於諸衆生爲惡
T2122_.53.0509a24: 知識。爲是妄語。於大衆中謗毀諸佛。以是因
T2122_.53.0509a25: 縁墮大地獄。教多衆生以邪見事。是故名爲
T2122_.53.0509a26: 惡邪見者。又云。舍利弗。爾時破戒比丘。乃
T2122_.53.0509a27: 至爲得一杯酒故。與諸白衣演説佛法。於意
T2122_.53.0509a28: 云何。多貪恚癡多樂讀經。貪著利養行不
T2122_.53.0509a29: 清淨。舍利弗。若有比丘。耆年有徳。比丘中
T2122_.53.0509b01: 龍。有深智慧。是人能信無所有自相空法無
T2122_.53.0509b02: 我無人法。何以故。是人不樂衆鬧雜語不樂
T2122_.53.0509b03: 睡眠多事。不爲白衣營執事務。不爲使命持
T2122_.53.0509b04: 送文書。不行醫行。不讀醫方。不爲販賣。不
T2122_.53.0509b05: 樂論説世間語言。但樂欲説出世間法。舍利
T2122_.53.0509b06: 弗。我今明了告汝求自利己善比丘等當爾
T2122_.53.0509b07: 之時。不應入衆乃至一宿。唯除阿羅漢煩惱
T2122_.53.0509b08: 已斷。及病比丘於中有縁。何以故。舍利弗。
T2122_.53.0509b09: 當爾時人貪欲瞋恚愚癡毒盛。不活悑畏常
T2122_.53.0509b10: 所逼切。求利善人常應自處小林空靜。乃至
T2122_.53.0509b11: 畢命如野獸死。又云我此眞法不久住。世何
T2122_.53.0509b12: 以故。衆生福徳善根已盡。濁世在近
T2122_.53.0509b13: 又大集月藏經云。若有衆生。唯依讀誦欲求
T2122_.53.0509b14: 阿耨多羅三藐三菩提者。是人多喜著於世
T2122_.53.0509b15: 俗。以世俗故。尚不能調伏己心煩惱。何能
T2122_.53.0509b16: 調伏他人煩惱。善男子。樂著讀誦求菩提者。
T2122_.53.0509b17: 便有嫉妬求於名利。高心自恃輕慢毀他。尚
T2122_.53.0509b18: 不能得欲界善根。何況能得色無色界一切
T2122_.53.0509b19: 善根
T2122_.53.0509b20: 又摩訶衍大寶嚴經云。譬如醫師持藥游行。
T2122_.53.0509b21: 而自身病不能療治。多聞之人有煩惱病亦
T2122_.53.0509b22: 復如是。雖有多聞不制煩惱不能自利徒無
T2122_.53.0509b23: 所用。譬如死人著金瓔珞多聞破戒被服法
T2122_.53.0509b24: 衣受。他供養亦復如是
T2122_.53.0509b25: 又方廣十輪經云。若有衆生。起於麁弊愚癡
T2122_.53.0509b26: 惡口。自謂爲智。乃至不離邪見。爲求他利而
T2122_.53.0509b27: 生嫉妬。貪著名稱自擧輕他不能守護身口
T2122_.53.0509b28: 意等。心常念惡常作是語。而自稱説是大乘
T2122_.53.0509b29: 人。亦教他讀誦。但自讃已非毀於他。以是
T2122_.53.0509c01: 義故。讃歎大乘自不調伏。於大乘道而欲教
T2122_.53.0509c02: 他修行大乘。乃至云得人身難。亦失聲聞
T2122_.53.0509c03: 辟支佛乘常趣惡道。不欲親近諸有智者。而
T2122_.53.0509c04: 唱是言。作師子吼。我是大乘善男子。譬如有
T2122_.53.0509c05: 驢著師子皮自以爲師子。有人遠見亦謂師
T2122_.53.0509c06: 子。驢未鳴時無能分別。既出聲已。遠近皆
T2122_.53.0509c07: 知非實師子。諸人見者。皆悉唾言。此弊惡驢
T2122_.53.0509c08: 非師子耶。乃至毀犯禁戒作惡行者。於一切
T2122_.53.0509c09: 處不成法器。若自説言。我是大乘。能破一切
T2122_.53.0509c10: 衆生煩惱塵勞大陣。亦爲衆生住八正道。入
T2122_.53.0509c11: 無畏城。則無是處
T2122_.53.0509c12: 又佛藏經云。過去世時有五比丘。一名普
T2122_.53.0509c13: 事。二名苦岸。三名薩和多。四名將去。五名跋
T2122_.53.0509c14: 難陀。是五比丘爲大衆師。其普事者知佛所
T2122_.53.0509c15: 説。眞實空義無所得法。餘四比丘皆墮邪道。
T2122_.53.0509c16: 多説有人。普事比丘爲四部所輕。無有勢
T2122_.53.0509c17: 力。多人惡賤。四惡比丘。多教人衆以邪見
T2122_.53.0509c18: 道。於佛法中不相恭敬。相違逆故。以滅佛
T2122_.53.0509c19: 法。乃至云。是諸惡人滅佛正法。亦與多人大
T2122_.53.0509c20: 衰惱事。又是惡人命終之後。墮阿鼻地獄。仰
T2122_.53.0509c21: 臥九百萬億歳。伏臥九百萬億歳。左右臥亦
T2122_.53.0509c22: 然。於熱鐵上燒然焦爛。是中退死更生炙地
T2122_.53.0509c23: 獄。大炙地獄。活地獄。黒繩地獄。皆如上歳數
T2122_.53.0509c24: 受諸苦惱。於黒繩地獄死還生阿鼻大地獄
T2122_.53.0509c25: 中。乃至云。親近是人。及善知識并諸檀越。凡
T2122_.53.0509c26: 有六百四萬億人。與此四師倶生倶死。在大
T2122_.53.0509c27: 地獄受諸燒煮。乃至云。如是展轉一劫受
T2122_.53.0509c28: 苦。大劫將燒故在地獄。又説大劫。若燒是四
T2122_.53.0509c29: 惡人。及六百四萬億人。從此阿鼻大地獄中
T2122_.53.0510a01: 轉生他方。在大地獄。何以故。舍利弗。重罪具
T2122_.53.0510a02: 足其報不少。在於他方無數百千萬億那由
T2122_.53.0510a03: 他歳受大苦惱。世界還生。是四罪人及六百
T2122_.53.0510a04: 四萬億人。并及餘人罪未畢者。於彼命終還
T2122_.53.0510a05: 生此間大地獄中。又云。久久雖免地獄苦惱
T2122_.53.0510a06: 得生人中。於五百世從生而盲。然後得値一
T2122_.53.0510a07: 切相佛。乃至云。於彼佛法出家。十萬億歳勤
T2122_.53.0510a08: 行精進如救頭然不得順忍。況得道果。又涅
T2122_.53.0510a09: 槃經云。善星比丘誦得十二部經。智度論云。
T2122_.53.0510a10: 提婆達多出家學道誦得六萬法聚。述曰。此
T2122_.53.0510a11: 之二人。皆不修方便道中眞佛性。觀四念處
T2122_.53.0510a12: 等行法。觀察五陰無常苦空非我我所。貪著
T2122_.53.0510a13: 我見人見衆生見已。起大逆罪誹謗如來。由
T2122_.53.0510a14: 斯義故。此之二人生身陷入阿鼻地獄中受
T2122_.53.0510a15: 無窮苦。如是流例述難可盡
T2122_.53.0510a16: 菩薩部第五
T2122_.53.0510a17: 如迦葉經云。爾時佛告摩訶迦葉。如來不久
T2122_.53.0510a18: 當般涅槃。迦葉白佛言。世尊。唯願世尊。住世
T2122_.53.0510a19: 一劫。若減一劫。守護正法。佛告迦葉。彼愚癡
T2122_.53.0510a20: 人假使千佛出世種種神通説法教化。彼愚
T2122_.53.0510a21: 癡人於彼惡欲不可令息。迦葉。當來末世後
T2122_.53.0510a22: 五百歳有諸衆生。具足善根其心清淨。能報
T2122_.53.0510a23: 佛恩守護我法。迦葉白佛言。世尊。我修少
T2122_.53.0510a24: 行智慧微淺。如持重擔我不能堪。唯有菩薩。
T2122_.53.0510a25: 堪能荷負如斯重擔。譬如有人年耆極老年
T2122_.53.0510a26: 百二十。身嬰重病不能起止。時有一人巨
T2122_.53.0510a27: 富饒財。齎持珍寶至病人所。而語之言。我
T2122_.53.0510a28: 有縁事當至他方。以寶相寄。爲我守護。待我
T2122_.53.0510a29: 還時汝當歸我。彼老病人無有子息。唯獨
T2122_.53.0510b01: 一身。彼人去已未久之間困篤命終。所寄
T2122_.53.0510b02: 財物悉皆散失。彼人行還求索無所。世尊。聲
T2122_.53.0510b03: 聞之人亦復如是。智慧微淺修行甚少。又無
T2122_.53.0510b04: 伴侶。不能久住在於世間。若付正法不久散
T2122_.53.0510b05: 滅。佛讃迦葉。我已了知而故付汝。令彼癡人
T2122_.53.0510b06: 得聞此已生於悔心。爾時迦葉白佛言。世尊。
T2122_.53.0510b07: 我今更説第二譬喩。譬如有人身力盛壯無
T2122_.53.0510b08: 諸患苦。壽命無量百千萬歳。生大種姓具足
T2122_.53.0510b09: 財寶。善持淨戒。有大慈悲内懷歡喜。利益
T2122_.53.0510b10: 多人令得安樂。時有一人齎持寶物。來至
T2122_.53.0510b11: 其所而語之言。我有縁事當至他方。以寶相
T2122_.53.0510b12: 寄當好守護。若十年還。若二十年還。待我
T2122_.53.0510b13: 來時當見相還。其人得寶藏積守護。彼人行
T2122_.53.0510b14: 還即便歸之。世尊。菩薩摩訶薩亦復如是。若
T2122_.53.0510b15: 以法寶付諸菩薩。無量千億那由他劫終無
T2122_.53.0510b16: 失壞。利益無量無邊衆生不斷三寶。世尊。如
T2122_.53.0510b17: 是之事我不能持。唯有菩薩乃能堪受。世尊。
T2122_.53.0510b18: 此彌勒菩薩摩訶薩倶在此會。如來付之。於
T2122_.53.0510b19: 當來世後五百歳法欲滅時。如來所集之法。
T2122_.53.0510b20: 悉能守護流演廣説。何以故。此彌勒菩薩於
T2122_.53.0510b21: 當來世證得阿耨菩提。譬如國王第一太子。
T2122_.53.0510b22: 當爲王事如法治世。彌勒菩薩亦復如是。治
T2122_.53.0510b23: 法王位守護正法。爾時佛讃迦葉。如汝所説。
T2122_.53.0510b24: 即申右手摩彌勒頂。作如是言。彌勒我付囑
T2122_.53.0510b25: 汝。當來末世後五百歳正法滅時。汝當守護
T2122_.53.0510b26: 三寶莫令斷絶。爾時如來摩彌勒頂時。於此
T2122_.53.0510b27: 三千大千世界六種震動。光明遍滿大千世
T2122_.53.0510b28: 界。爾時地天及虚空天。至阿迦膩吒天。悉
T2122_.53.0510b29: 皆合掌白彌勒菩薩摩訶薩言。如來以法付
T2122_.53.0510c01: 囑聖者。唯願聖者。爲利一切諸天人故受此
T2122_.53.0510c02: 正法。爾時彌勒菩薩從座而起。遍袒右肩右
T2122_.53.0510c03: 膝著。地合掌恭敬白佛言。世尊。我爲利益一
T2122_.53.0510c04: 切衆生。尚受無量億劫之苦。況復如來付我
T2122_.53.0510c05: 正法。而當不受。世尊。我爾時受持於當來世
T2122_.53.0510c06: 演説如來無量阿僧祇劫所集阿耨菩提法。
T2122_.53.0510c07: 彌勒菩薩説此語時。三千世界六種震動
T2122_.53.0510c08: 又大集經云。爾時世尊告上首彌勒及賢劫
T2122_.53.0510c09: 中一切菩薩摩訶薩言。諸善男子。我昔行菩
T2122_.53.0510c10: 薩道時。曾於過去諸佛如來作是供養。以此
T2122_.53.0510c11: 善根與我作於三菩提因。我今憐愍諸衆生
T2122_.53.0510c12: 故。以此報果分作三分。留一分自受。第二
T2122_.53.0510c13: 分者。於我滅後與禪解脱三昧堅固相應聲
T2122_.53.0510c14: 聞。令無所乏。第三分者。與彼破戒讀誦經典
T2122_.53.0510c15: 相應聲聞正法像法
T2122_.53.0510c16: 乏。彌勒。我今復以三業相應諸聲聞衆比丘
T2122_.53.0510c17: 比丘尼優婆塞優婆夷寄付汝手。勿令乏少
T2122_.53.0510c18: 孤獨而終。及以正法像法毀破禁戒著袈裟
T2122_.53.0510c19: 者。寄付汝手。勿令彼等於諸資具乏少而終。
T2122_.53.0510c20: 亦勿令有旃陀羅王共相惱害身心受苦。我
T2122_.53.0510c21: 今復以彼諸施主寄付汝手。我今所有器以
T2122_.53.0510c22: 非器爲我出家。而供養者。汝等亦當護持養
T2122_.53.0510c23: 育。彌勒。若於現在及未來世。讀誦受持此法
T2122_.53.0510c24: 門者。彼等當得十種清淨功徳。何等爲十。始
T2122_.53.0510c25: 從身清淨故離殺生乃至離邪見。是爲十種
T2122_.53.0510c26: 功徳。從是已後百千萬生。常得如是十種
T2122_.53.0510c27: 清淨功徳。若有至心聽此法門者。是人住如
T2122_.53.0510c28: 實際得於八種清淨功徳。何等爲八。一長壽。
T2122_.53.0510c29: 二端正。三富貴四名稱。五常爲諸天守護。六
T2122_.53.0511a01: 所須常無所乏。七盡諸業障。八命欲終時有
T2122_.53.0511a02: 十方佛及諸大衆。放大光明照其眼目。令其
T2122_.53.0511a03: 人見得生善處。於百千萬生常得如是八種
T2122_.53.0511a04: 功徳。我今更復略説。是人當得十三種清淨
T2122_.53.0511a05: 功徳。何謂十三。一生死流轉終不更起顛
T2122_.53.0511a06: 倒惡見。二不生正濁無佛國土。三常得見佛。
T2122_.53.0511a07: 四常聞正法。五常得供養衆僧。六値善知識。
T2122_.53.0511a08: 七常與六波羅蜜相應。八不墮小乘。九常以
T2122_.53.0511a09: 大慈大悲大方便力成熟衆生。十常發勝願。
T2122_.53.0511a10: 十一乃至菩提而常不離如上等法。十二速
T2122_.53.0511a11: 能滿足六波羅蜜。十三於阿耨多羅三藐三
T2122_.53.0511a12: 菩提而成正覺。若有受持書寫讀誦爲他解
T2122_.53.0511a13: 説如説修行此月藏法門者。所得功徳如前
T2122_.53.0511a14: 所説
T2122_.53.0511a15: 又大集經云。爾時無勝意童子白佛言。世尊。
T2122_.53.0511a16: 他方佛土所有人民。常作是言。娑婆世界雜
T2122_.53.0511a17: 穢。然我今者常見清淨。佛言。如是如是。如汝
T2122_.53.0511a18: 所説。又此世界諸菩薩等。或作種種天人畜
T2122_.53.0511a19: 生之像游閻浮提。教化如是種類衆生。若爲
T2122_.53.0511a20: 人天調伏衆生。是不爲難。若爲畜生調伏衆
T2122_.53.0511a21: 生。是乃爲難
T2122_.53.0511a22: 閻浮提外東方海中有瑠璃山。名之爲湖。具
T2122_.53.0511a23: 種種寶。其山有窟名種種色。是昔菩薩所住
T2122_.53.0511a24: 之處。有一毒蛇。在中而住。修聲聞慈。復有
T2122_.53.0511a25: 一窟。名曰無死。亦是菩薩。昔所住處。中有一
T2122_.53.0511a26: 馬修聲聞慈。復有一窟。名曰善住處。亦是
T2122_.53.0511a27: 菩薩昔所住處。中有一羊修聲聞慈。其山樹
T2122_.53.0511a28: 神。名曰無勝。有羅刹女。名曰善行。各有五百
T2122_.53.0511a29: 眷屬圍繞。是二女人常共供養如是三獸
T2122_.53.0511b01: 閻浮提外南方海中有頗梨山。其山有窟。名
T2122_.53.0511b02: 曰上色。亦是菩薩昔所住處。有一獼猴修聲
T2122_.53.0511b03: 聞慈。復有一窟名誓願。亦是菩薩昔所住
T2122_.53.0511b04: 處。中有一雞修聲聞慈。復有一窟名曰法
T2122_.53.0511b05: 林。亦是菩薩昔所住處。中有一犬修聲聞
T2122_.53.0511b06: 慈。中有火神有羅刹女。名曰眼見。各有五百
T2122_.53.0511b07: 眷屬圍繞。是二女人常供養是三鳥獸
T2122_.53.0511b08: 閻浮提外西方海中有一銀山。名曰菩提月。
T2122_.53.0511b09: 中有一窟。名曰金剛。亦是菩薩昔所住處。中
T2122_.53.0511b10: 有一猪修聲聞慈。復有一窟。名香功徳。亦是
T2122_.53.0511b11: 菩薩昔所住處。中有一鼠修聲聞慈。復有一
T2122_.53.0511b12: 窟名高功徳。亦是菩薩本所住處。中有一牛
T2122_.53.0511b13: 修聲聞慈。山有風神。名曰動風。有羅刹女。
T2122_.53.0511b14: 名曰天護。各有五百眷屬圍繞。是二女人常
T2122_.53.0511b15: 供養如是三獸
T2122_.53.0511b16: 閻浮提外北方海中有一金山。名曰功徳。相
T2122_.53.0511b17: 中有一窟。名爲明星。亦是菩薩昔所住處。有
| T2122_.53.0511b18: | 一師子 | 此方 名虎 | 修聲聞慈。復有一窟。名曰淨道。 |
T2122_.53.0511b20: 有一窟。名曰喜樂。亦是菩薩昔所住處。中有
T2122_.53.0511b21: 一龍修聲聞慈。山有水神。名曰水天。有羅刹
T2122_.53.0511b22: 女。名修慚愧各有五百眷屬圍遶。是二女人
T2122_.53.0511b23: 常共供養如是三獸。是十二獸晝夜常行閻
T2122_.53.0511b24: 浮提内。人天恭敬功徳成就。已於諸佛所發
T2122_.53.0511b25: 深重願。一日一夜常令一獸游行教化。餘十
T2122_.53.0511b26: 一獸安住修慈。周而復始。七月一日鼠初游
T2122_.53.0511b27: 行。以聲聞乘教化一切鼠身。令離惡業勸修
T2122_.53.0511b28: 善事。如是次第至十二日。鼠復還行。如是乃
T2122_.53.0511b29: 至盡十二月。至十二歳亦復如是。常爲調伏
T2122_.53.0511c01: 諸衆生故。此土多有功徳。乃至畜獸。亦能
T2122_.53.0511c02: 教化演説無上菩提之道。是故他方諸菩薩
| T2122_.53.0511c03: | 等。常應恭敬此佛世界 | 述曰。此之十二獸。並是菩 薩慈悲化導。故作種種人 |
| T2122_.53.0511c04: | 畜等形。住持世界令不斷絶。故人道初生。當此菩薩住 窟。即屬此獸。護持得益。是故漢地十二辰獸依此而行。 |
| T2122_.53.0511c05: | 不異 經也 |
T2122_.53.0511c07: 依付法藏傳。佛以正法。付大迦葉。令其護持
T2122_.53.0511c08: 不使天魔龍鬼邪見王臣所有輕毀。既受屬
T2122_.53.0511c09: 已結集三藏流布人天。迦葉又以法＊屬累阿
T2122_.53.0511c10: 難。如是展轉乃至師子。合二十五人。並閻浮
T2122_.53.0511c11: 洲中六通聖者。大迦葉今在靈鷲山西峯巖
T2122_.53.0511c12: 中。坐入滅盡定。經五十六億七千萬歳。慈氏
T2122_.53.0511c13: 佛降傳釋迦佛所付大衣。廣現神變然後涅
T2122_.53.0511c14: 槃
T2122_.53.0511c15: 又于闐國南二千里沮渠國有三無學羅漢。
T2122_.53.0511c16: 在山入定。無數年來卓然如生。至十五日。外
T2122_.53.0511c17: 僧入山爲＊
T2122_.53.0511c18: 漢賓頭盧。不得滅度。令傳佛法。毎三天下
T2122_.53.0511c19: 福利群生令出生死。又入大乘論。賓頭盧羅
T2122_.53.0511c20: 睺羅等十六無學羅漢。及九十九億羅漢。皆
T2122_.53.0511c21: 於佛前受籌住法
T2122_.53.0511c22: 又依新翻大阿羅漢難提蜜多羅所説法住記
T2122_.53.0511c23: 云。薄伽梵般涅槃後。八百年中執師子國勝
| T2122_.53.0511c24: | 軍王。都有阿羅漢名難提蜜多羅 | 唐云 慶友 | 化縁既 |
T2122_.53.0511c26: 應可速問。承告洟噎良久乃問。我等未知。
T2122_.53.0511c27: 世尊釋迦牟尼與上正法當住幾時。時尊者
T2122_.53.0511c28: 告曰。汝等諦聽。如來先已説法住經。今當爲
T2122_.53.0511c29: 汝粗更宣説。佛薄伽梵般涅槃時。以無上法
T2122_.53.0512a01: 付囑十六大阿羅漢并諸眷屬。令其護持使
T2122_.53.0512a02: 不滅沒及勅其身與諸施主作眞福田。令彼
T2122_.53.0512a03: 施者得大果報。時諸大衆聞是語已少解憂
T2122_.53.0512a04: 悲。復重請言。所説十六大阿羅漢。我輩不知
T2122_.53.0512a05: 其名何等。慶友答言。第一尊者名賓度羅跋
T2122_.53.0512a06: 羅惰闍。與自眷屬千阿羅漢。多分住在西
T2122_.53.0512a07: 瞿陀尼洲。第二尊者名迦諾迦伐蹉。與自眷
T2122_.53.0512a08: 屬五百阿羅漢。多分住在北方迦濕彌羅國。
T2122_.53.0512a09: 第三尊者名迦諾跋釐惰闍。與自眷屬六百
T2122_.53.0512a10: 阿羅漢。多分住在東勝身洲。第四尊者名蘇
T2122_.53.0512a11: 頻陀。與自眷屬七百阿羅漢。多分住在北倶
T2122_.53.0512a12: 盧洲。第五尊者名諾詎羅。與自眷屬八百阿
T2122_.53.0512a13: 羅漢。多分住在南贍部洲。第六尊者名
T2122_.53.0512a14: 陀羅。與自眷屬九百阿羅漢。多分住在耽沒
T2122_.53.0512a15: 羅洲。第七尊者迦理迦。與自眷屬千阿羅漢。
T2122_.53.0512a16: 多分住在僧伽荼洲。第八尊者名伐闍羅
T2122_.53.0512a17: 弗多羅。與自眷屬千一百阿羅漢。多分住在
T2122_.53.0512a18: 鉢刺拏洲。第九尊者名戌博迦。與自眷屬九
T2122_.53.0512a19: 百阿羅漢。多分住在香醉山中。第十尊者名
T2122_.53.0512a20: 半託迦。與自眷屬千三百阿羅漢。多分住在
T2122_.53.0512a21: 三十三天。第十一尊者名羅怙羅。與自眷屬
T2122_.53.0512a22: 千一百阿羅漢。多分住在畢利颺瞿洲。第十
T2122_.53.0512a23: 二尊者名那伽犀那。與自眷屬千二百阿羅
T2122_.53.0512a24: 漢。多分住在半度波山。第十三尊者名目
T2122_.53.0512a25: 掲陀。與自眷屬千三百阿羅漢。多分住在廣
T2122_.53.0512a26: 脇山中。第十四尊者名伐那婆斯。與自眷屬
T2122_.53.0512a27: 千四百阿羅漢。多分住在可住山中。第十五
T2122_.53.0512a28: 尊者名阿氏多。與自眷屬千五百阿羅漢。多
T2122_.53.0512a29: 分住在鷲峯山中。第十六尊者名注＊荼半託
T2122_.53.0512b01: 迦。與自眷屬千六百阿羅漢。多分住在持軸
T2122_.53.0512b02: 山中。如是十六大阿羅漢。一切皆具三明六
T2122_.53.0512b03: 通八解脱等無量功徳。離三界染。誦持三藏
T2122_.53.0512b04: 博通外典。承佛勅故以神通力延自壽量。乃
T2122_.53.0512b05: 至世尊正法應住常隨護持。及與施主作眞
T2122_.53.0512b06: 福田。令彼施者得大果報。若此世界一切國
T2122_.53.0512b07: 王輔相大臣長者居士。若男若女發殷重心。
T2122_.53.0512b08: 爲四方僧設大施會。或設五年無遮施會。或
T2122_.53.0512b09: 慶寺慶像慶經幡等施設大會。或延請僧至
T2122_.53.0512b10: 所住處設大福會。或詣寺中經行處等。安布
T2122_.53.0512b11: 上妙諸座臥具衣藥飮食奉施僧衆。時此十
T2122_.53.0512b12: 六大阿羅漢及諸眷屬。隨其所應分散往赴。
T2122_.53.0512b13: 現種種形蔽隱聖儀。同常凡衆密受供具。令
T2122_.53.0512b14: 諸施主得勝果報。如是十六大阿羅漢。護持
T2122_.53.0512b15: 正法饒益有情。至此南贍部洲人壽極長。至
T2122_.53.0512b16: 於十歳刀兵劫起互相誅戮。佛法爾時當暫
T2122_.53.0512b17: 滅沒。刀兵劫後人壽漸増至百歳位。此洲人
T2122_.53.0512b18: 等厭前刀兵殘害苦惱。復樂修善。時此十六
T2122_.53.0512b19: 大阿羅漢與諸眷屬。復來人中。稱揚顯説無
T2122_.53.0512b20: 上正法。度無量衆令其出家。爲諸有情作饒
T2122_.53.0512b21: 益事。如是乃至此洲人壽六萬歳時。無上
T2122_.53.0512b22: 正法流行世間熾然無息。後至人壽七萬歳
T2122_.53.0512b23: 時。無上正法方未滅沒。時此十六大阿羅漢
T2122_.53.0512b24: 與諸眷屬。於此洲地倶來集會。以神通力用
T2122_.53.0512b25: 諸七寶造窣堵波。嚴麗高廣。釋迦牟尼如來
T2122_.53.0512b26: 應正等覺所有遺身馱都皆集其内。爾時十
T2122_.53.0512b27: 六大阿羅漢與諸眷屬遶窣堵波。以諸香華
T2122_.53.0512b28: 持用供養恭敬讃歎。遶百千匝瞻仰禮已。倶
T2122_.53.0512b29: 昇虚空向窣堵波。作如是言。敬禮世尊釋迦
T2122_.53.0512c01: 如來應正等覺。我先受勅護持正法。及與天
T2122_.53.0512c02: 人作諸饒益。法藏已沒。有縁已周。今辭滅度。
T2122_.53.0512c03: 説是語已一時倶入無餘涅盤。先定願力火
T2122_.53.0512c04: 起焚身。如燈焔滅骸骨無遺。時窣堵波便陷
T2122_.53.0512c05: 入地。至金剛際方乃停住。爾時世尊釋迦牟
T2122_.53.0512c06: 尼無上正法。於此三千大千世界永滅不現。
T2122_.53.0512c07: 從此無間此佛土中有七百倶胝獨覺。一時
T2122_.53.0512c08: 出現。至人壽八萬歳時。獨覺聖衆復皆滅度。
T2122_.53.0512c09: 次後彌勒如來應正等覺出現世間。時贍部
T2122_.53.0512c10: 洲廣博嚴淨。具如經説
T2122_.53.0512c11: 僧尼部第七
T2122_.53.0512c12: 如毘尼母經云。若出家僧尼。有五法因縁能
T2122_.53.0512c13: 令正法不速隱沒。一者所誦習經。文句具足
T2122_.53.0512c14: 前後次第。所有義味悉能究盡。復教徒衆弟
T2122_.53.0512c15: 子同已所知。如此人者。能令佛法久住於世。
T2122_.53.0512c16: 二者廣習三藏文義具足。復能爲四部之衆。
T2122_.53.0512c17: 如所解教之。其身雖滅令後代正法相續不
T2122_.53.0512c18: 絶。如此人者。能使正法不墜於地。三者僧中
T2122_.53.0512c19: 若有大徳上座爲四部所重者。能勤修三業
T2122_.53.0512c20: 捨營世事。其徒衆弟子迭代相續。皆亦如是。
T2122_.53.0512c21: 此亦復令正法久住。四者若有比丘其性柔
T2122_.53.0512c22: 和言無違逆。聞善從之。聞惡遠避。若有高才
T2122_.53.0512c23: 智徳者。訓誨其言奉而修行。是亦能令佛法
T2122_.53.0512c24: 久住。五者若比丘共相和順不爲形勢利養
T2122_.53.0512c25: 朋黨相助共諍是非。如此五事。能令正法流
T2122_.53.0512c26: 轉不絶。是名説法中上座
T2122_.53.0512c27: 長者部第八
T2122_.53.0512c28: 如優婆塞戒經云。爾時會中有長者子。名曰
T2122_.53.0512c29: 善生。白佛言。世尊。外道六師常演説法教衆
T2122_.53.0513a01: 生言。若能晨朝敬禮六方。則得増長壽命之
T2122_.53.0513a02: 財。何以故。東方之土屬于帝釋。有供養者則
T2122_.53.0513a03: 爲護助。南方之土屬閻羅王。有供養者則爲
T2122_.53.0513a04: 護助。西方之土屬婆樓那天。有供養者則爲
T2122_.53.0513a05: 護助。北方之土屬拘毘羅天。有供養者則爲
T2122_.53.0513a06: 護助。下方之土屬于火天。有供養者則爲護
T2122_.53.0513a07: 助。上方之土屬于風天。有供養者則爲護助。
T2122_.53.0513a08: 佛法之中頗有如是六方不耶
T2122_.53.0513a09: 佛言。善男子。我佛法中亦有六方。所謂六波
T2122_.53.0513a10: 羅蜜。東方即是檀那。何以故。始初出者。爲
T2122_.53.0513a11: 出智慧光因縁故。彼東方者屬衆生心。若有
T2122_.53.0513a12: 衆生能供養彼檀。則爲増長壽命與財。南方
T2122_.53.0513a13: 即是尸羅。何以故。尸羅名之爲右。若人供
T2122_.53.0513a14: 養亦得増長壽命與財。西方即是羼提。何以
T2122_.53.0513a15: 故。彼西方者名之爲後。一切惡法棄於後故。
T2122_.53.0513a16: 若有供養則得増長壽命與財。化方即是毘
T2122_.53.0513a17: 梨。何以故。北方名號勝諸惡法。若人供養亦
T2122_.53.0513a18: 得増長命之與財。下方即是禪定。何以故。能
T2122_.53.0513a19: 正觀察三惡道故。若人供養亦得増長命之
T2122_.53.0513a20: 與財。上方即是般若。何以故。上方即是無上。
T2122_.53.0513a21: 無上故。若有供養則得増長命之與財。善男
T2122_.53.0513a22: 子。是六方者。屬衆生心。非如外道六師所説。
T2122_.53.0513a23: 如是六方誰能供養。善男子。唯有菩薩乃能
T2122_.53.0513a24: 供養
T2122_.53.0513a25: 天王部第九
T2122_.53.0513a26: 如舍利弗問經云。舍利弗白佛言。云何如來
T2122_.53.0513a27: 告天帝釋及四天王云。我不久滅度。汝等各
T2122_.53.0513a28: 於方土護持我法。我去世後。摩訶迦葉賓頭
T2122_.53.0513a29: 盧君徒般歎羅睺羅四大比丘。住不泥洹流
T2122_.53.0513b01: 通我法。佛言。但像教之時信根微薄。雖發信
T2122_.53.0513b02: 心不能堅固。不能感致諸佛弟子雖專到累
T2122_.53.0513b03: 年。不如佛在世時一念之善故。彌勒下生聽
T2122_.53.0513b04: 汝泥洹
T2122_.53.0513b05: 又雜阿含經云。爾時世尊告天帝釋及四天
T2122_.53.0513b06: 王言。如來不久當以無餘涅槃而般涅槃。汝
T2122_.53.0513b07: 等各於方土護持正法。我滅度後過於千歳
T2122_.53.0513b08: 教法滅時。當有非法出世間。十善悉壞閻
T2122_.53.0513b09: 浮提中多諸患難。如來頂骨佛牙佛鉢安置
| T2122_.53.0513b10: | 東方 | 如是末後付囑天王帝釋四 王六欲備在經文不可具説 | 。又勝天王經云。 |
T2122_.53.0513b12: 遠成道。或見一世界四天王獻鉢或見十方
T2122_.53.0513b13: 洹河沙世界四天王獻鉢。舍利弗。菩薩爾時
T2122_.53.0513b14: 度衆生故即受衆鉢。重疊掌中合而爲一。其
T2122_.53.0513b15: 諸天王又不相見。皆謂世尊獨用我鉢
T2122_.53.0513b16: 又依鉢記云。釋迦如來在世之時。所用青石
T2122_.53.0513b17: 之鉢。其形可容三升有係。佛泥洹後此鉢
T2122_.53.0513b18: 隨縁往福衆生。最後遺化興於漢境。此記從
T2122_.53.0513b19: 北天竺來。有兩紙許。甲子歳三月至石澗寺。
T2122_.53.0513b20: 僧伽耶舍小禪師使於漢土。宣示令知
T2122_.53.0513b21: 鬼神部第十
T2122_.53.0513b22: 如大集經云。爾時一切諸天。一切諸龍。乃至
T2122_.53.0513b23: 一切迦吒富單那等。於三寶中得増上信。作
T2122_.53.0513b24: 如是言。我等一切從今以往護持正法。若諸
T2122_.53.0513b25: 國王見有如是爲佛出家受持禁戒。乃至爲
T2122_.53.0513b26: 佛＊
T2122_.53.0513b27: 如其事縁。治其身罪鞭打之者。我等不復護
T2122_.53.0513b28: 持養育。如是國王捨離彼國。以捨離故令其
T2122_.53.0513b29: 國土而有種種諂詐鬪諍疫病飢饉三兵倶
T2122_.53.0513c01: 起。非時風雨亢旱毒熱傷害苗稼。令其國土
T2122_.53.0513c02: 所有世尊聲聞弟子悉向他國。使其國土空
T2122_.53.0513c03: 無福田。若有世尊聲聞弟子乃至但著袈裟
T2122_.53.0513c04: 片者。若有宰官鞭打彼等。其刹利王不遮護
T2122_.53.0513c05: 者。我等亦當出其國土
T2122_.53.0513c06: 又大集經云。爾時世尊以震旦國付囑毘
T2122_.53.0513c07: 首羯磨天子五千眷屬。迦毘羅夜叉大將五
T2122_.53.0513c08: 千眷屬。乃至雙瞳目大天女十七大將各領
T2122_.53.0513c09: 五千眷屬。汝等賢首皆共護持＊震旦國土。
T2122_.53.0513c10: 於彼所有一切觸惱鬪諍怨讎忿競言訟兩陣
T2122_.53.0513c11: 交戰飢饉疫病非時風雨氷寒毒熱。悉令休
T2122_.53.0513c12: 息。遮障不善諸惡衆生。瞋恚麁獷苦辛惱觸
T2122_.53.0513c13: 無味等物。悉令休息。令我法眼得久往故。紹
T2122_.53.0513c14: 三寶種不斷絶故
T2122_.53.0513c15: 頌曰
T2122_.53.0513c16: 於赫大聖 種覺圓明 無非不察
T2122_.53.0513c17: 如響酬聲 弗資延慶 孰寤歸誠
T2122_.53.0513c18: 良道可仰 寔引迷生 百川邪浪
T2122_.53.0513c19: 一味呑并 物有取捨 善惡虧盈
T2122_.53.0513c20: 八邪馳鋭 四句爭名 識非鑒是
T2122_.53.0513c21: 法住安寧
T2122_.53.0513c22: 法苑珠林卷第三十
T2122_.53.0513c23:
T2122_.53.0513c24:
T2122_.53.0513c25:
T2122_.53.0513c26:
T2122_.53.0513c27:
T2122_.53.0513c28:
T2122_.53.0513c29:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 [行番号:有/無] [返り点:有/無] [CITE]