SAT DB

T2122_.53.0889a01: 不能自比。乞者言足。爾時乃止。菩薩修行
T2122_.53.0889a02: 施已。衆生滿足。便入山林。修行禪定。滅除
T2122_.53.0889a03: 三毒。財物倍多。無乞可施。我今出家斷諸結
T2122_.53.0889a04: 使。菩薩發願度諸衆生。諸有所索一切皆捨。
T2122_.53.0889a05: 有悲心者。爲他故涅槃尚捨。況復捨身命財
T2122_.53.0889a06: 有何難也。捨財物者。不如捨身。捨身者。不如
T2122_.53.0889a07: 捨於涅槃。涅槃尚捨。何有不捨。悲心徹髓
T2122_.53.0889a08: 得自在悲。作救濟者。大菩薩施。都無難也。
T2122_.53.0889a09: 菩薩悲心悉得知見一切衆生身者。無不是
T2122_.53.0889a10: 病。無有知者。以三事故。知其有病。何者爲
T2122_.53.0889a11: 三。飮食衣服湯藥即是病相。菩薩悲心以三
T2122_.53.0889a12: 事得顯。何者爲三。即是財法無畏施也。菩
T2122_.53.0889a13: 薩與一切衆生作樂。爲滅一切衆生苦故。捨
T2122_.53.0889a14: 身救之。菩薩不求果報。視如芻草。菩薩大
T2122_.53.0889a15: 悲作種種方便。猶如乳聚。以血施人。易於
T2122_.53.0889a16: 世人以水用施。如菩薩昔日五處出血施諸
T2122_.53.0889a17: 夜叉鬼。踊躍歡喜無可爲喩
T2122_.53.0889a18: 施福部第十一
T2122_.53.0889a19: 如月燈三昧經云。佛言。若有菩薩信樂檀波
T2122_.53.0889a20: 羅蜜者有十種利益。何等爲十。一降伏慳悋
T2122_.53.0889a21: 煩惱。二修習捨心相續。三共諸衆生同其資
T2122_.53.0889a22: 産。攝受堅固而至滅度。四生豪富家。五在
T2122_.53.0889a23: 所生處施心現前。六常爲四衆之所愛樂。七
T2122_.53.0889a24: 處於四衆不怯不畏。八勝名流布遍於諸方。
T2122_.53.0889a25: 九手足柔軟足掌坦平。十乃至道樹不離善
T2122_.53.0889a26: 知識
T2122_.53.0889a27: 又大寶積經云。樂施之人獲五種名利。一常
T2122_.53.0889a28: 得親近一切賢聖。二一切衆生之所樂見。三
T2122_.53.0889a29: 入大衆時人所宗敬。四好名善譽流聞十方。
T2122_.53.0889b01: 五能爲菩提作上妙因
T2122_.53.0889b02: 又菩薩善戒經云。具足三種慧施乃能受持
T2122_.53.0889b03: 菩薩禁戒。一者施。二者大施。三者無上施。
T2122_.53.0889b04: 第一施者。於四天下尚不悋惜。況於小物。
T2122_.53.0889b05: 是名爲施。第二大施者。能捨妻子。第三無上
T2122_.53.0889b06: 施者。頭目髓腦骨肉皮血。菩薩具足如是三
T2122_.53.0889b07: 施。乃具於忍能持禁戒
T2122_.53.0889b08: 又増一阿含經云。若檀越主慧施之日得五
T2122_.53.0889b09: 事功徳。云何爲五。一者施命。二者施色。三
T2122_.53.0889b10: 者施安。四者施力。五者施辯。施命之時欲得
T2122_.53.0889b11: 長壽。施色之時欲得端正。施安之時欲得無
T2122_.53.0889b12: 病。施力之時欲得無能勝。施辯之時欲得無
T2122_.53.0889b13: 上正眞之辯
T2122_.53.0889b14: 又十住毘婆沙論云。在家菩薩所貪惜物。若
T2122_.53.0889b15: 有乞人急從求索。汝以此物施與我者。速得
T2122_.53.0889b16: 成佛。菩薩即應思惟。若我今者不捨此物。此
T2122_.53.0889b17: 物必當遠離於我。設至死時不隨我去。此物
T2122_.53.0889b18: 則是遠離之相。今爲發菩提故須施與。後死
T2122_.53.0889b19: 時心無有悔。必生善處。是得大利。若猶貪者
T2122_.53.0889b20: 應辭謝乞者言。勿生瞋恨。我新發意善根未
T2122_.53.0889b21: 具。於菩薩行法未得勢力。是以未能捨於此
T2122_.53.0889b22: 物。後得勢力。善根堅固。當以相與
T2122_.53.0889b23: 又優婆塞戒經云。若施佛已。用與不用。果
T2122_.53.0889b24: 報已定。施人及僧。有二種福。一從用生。二從
T2122_.53.0889b25: 受生。何以故。施主施時自破慳悋。受者用
T2122_.53.0889b26: 時破他慳悋。是故説言。從用生福
T2122_.53.0889b27: 法苑珠林卷第八十一
T2122_.53.0889b28:
T2122_.53.0889b29:
T2122_.53.0889c01:
T2122_.53.0889c02:
T2122_.53.0889c03: 法苑珠林卷第八十二
T2122_.53.0889c04: 　＊西明寺沙門釋道世＊撰　
T2122_.53.0889c05: 六度篇第八十五之三

T2122_.53.0889c06:

持戒部第二

此別三部

T2122_.53.0889c07: 述意部　　勸持部　　引證部
T2122_.53.0889c08: 述意部第一
T2122_.53.0889c09: 竊聞。戒是人師道俗咸奉。心爲業主。凡聖
T2122_.53.0889c10: 倶制。良由三寶所資四生同潤。故經曰。正
T2122_.53.0889c11: 法住正法滅。意在茲乎。是以持戒爲徳。顯
T2122_.53.0889c12: 自大經。性善可崇。明乎大論。戒復方之
T2122_.53.0889c13: 日月。譬若寶珠。義等塗香。事同惜水。越度
T2122_.53.0889c14: 大海。號曰牢船。生長善牙。又稱平地。是以
T2122_.53.0889c15: 菩薩禀受微塵不缺。羅漢護持纖芥無犯。寧
T2122_.53.0889c16: 當抱渇而死弗飮水蟲。乃可被繋而終無傷
T2122_.53.0889c17: 草葉。書云。立身行道。揚名於後世。言行忠
T2122_.53.0889c18: 信。戰戰兢兢。豈可放縱心馬不加轡勒。馳
T2122_.53.0889c19: 騁情 &T026260;

都無制鎖。浮嚢既毀前路何期。徳瓶
T2122_.53.0889c20: 已破勝縁長絶。或復要聚惡人朋結凶黨。更
T2122_.53.0889c21: 相扇動備造愆瑕。無慚無愧。不羞不恥。日更
T2122_.53.0889c22: 増甚。轉復沈浮。似若葶藶艾蒿枝葉皆苦訶
T2122_.53.0889c23: 梨菓樹遍體無甘。從明入闇無復出期。劫數
T2122_.53.0889c24: 既遙痛傷難忍。於是 &T055114;

T2122_.53.0893a28:

感應縁

略引
二驗

T2122_.53.0893a29: 梁沙門釋法聰
T2122_.53.0893b01: 隋沙門釋法充
T2122_.53.0893b02: 後南梁襄陽景空寺釋法聰。南陽新野人。
T2122_.53.0893b03: 卓然神正性潔如玉。蔬藿是甘無求滋饌。因
T2122_.53.0893b04: 至襄陽繖蓋山白馬泉。築室方丈。以爲栖心
T2122_.53.0893b05: 之宅。入谷兩所置蘭若舍。今巡山者尚識故
T2122_.53.0893b06: 基焉。初梁晋安王承風來問。將至禪室。馬騎
T2122_.53.0893b07: 相從。無故却退。王慚而返。夜感惡夢。後更
T2122_.53.0893b08: 再往。馬退如故。王乃潔齋躬盡虔敬。方得
T2122_.53.0893b09: 進見。初至寺側。但覩一谷猛火洞然。良久
T2122_.53.0893b10: 佇望。忽變爲水。經停傾仰。時水滅堂現。以
T2122_.53.0893b11: 事相詢。乃知爾時入水火定也。堂内所坐繩
T2122_.53.0893b12: 床兩邊。各有一虎。王不敢進聰乃以手按頭
T2122_.53.0893b13: 著地。閉其兩目召王令前。方得展禮。因告
T2122_.53.0893b14: 境内多弊虎災。請聰救援。聰即入定。須臾有
T2122_.53.0893b15: 十七大虎來至便與受三歸戒。勅勿犯暴百
T2122_.53.0893b16: 姓。又命弟子。以布繋諸虎頸。滿七日已當來
T2122_.53.0893b17: 於此。王至期日設齋衆集。諸虎亦至。便與
T2122_.53.0893b18: 飮食解布。遂爾無害。其日將王臨白馬泉。
T2122_.53.0893b19: 内有白龜。就聰手中取食。謂王曰。此是雄
T2122_.53.0893b20: 龍。又臨靈泉。有五色鯉魚。亦就手食。云此
T2122_.53.0893b21: 是雌龍。王與群吏嗟賞其事。大施而旋。有凶
T2122_.53.0893b22: 左右數十壯人。夜來欲劫所施之物。遇虎哮
T2122_.53.0893b23: 吼遮遏其道。又見大人倚立禪室。傍有松樹
T2122_.53.0893b24: 止到其膝。執金剛杵將有守護。竟夜迴遑
T2122_.53.0893b25: 日午方返。王怪其來方以事首。遂表奏聞。
T2122_.53.0893b26: 初聰住禪堂。毎有白鹿白雀馴服栖止。行
T2122_.53.0893b27: 往所及慈救爲先。因見屠者驅猪百餘頭。聰
T2122_.53.0893b28: 三告曰。解脱首楞嚴。猪遂繩解散去。諸屠
T2122_.53.0893b29: 大怒。將事加手。並仡然不動。便歸悔過罪。
T2122_.53.0893c01: 因斷殺業。又於漢水漁人牽網。如前三告。引
T2122_.53.0893c02: 網不得。方復歸心空網而返。又荊州苦旱。長
T2122_.53.0893c03: 沙寺遣僧至聰所請雨。使還大降。陂池皆滿。
T2122_.53.0893c04: 後卒於江陵天宮寺。即是梁太初年也。其
T2122_.53.0893c05: 寺現有碑記
T2122_.53.0893c06: 隋江州廬山化城寺釋法充。俗姓畢。九江人
T2122_.53.0893c07: 也。常誦法華大品。末住廬山半頂化城寺修
T2122_.53.0893c08: 定。自非僧事未嘗安履。毎勸僧衆無以女人
T2122_.53.0893c09: 入寺。上損佛化下墜俗謠。然以寺基事重有
T2122_.53.0893c10: 不從者。充歎曰。生不値佛已是罪縁。正教
T2122_.53.0893c11: 不行義須早死。何慮方土不奉戒乎。遂於此
T2122_.53.0893c12: 山香鑪峰。自投而下。誓粉身骨。用生淨土。便
T2122_.53.0893c13: 於中虚頭忽倒上。冉冉而下處於深谷。不損
T2122_.53.0893c14: 一毛。寺衆不知。後有人上峰頂路望下。千
T2122_.53.0893c15: 有餘仞聞人語聲。就而尋之。乃是充也。身
T2122_.53.0893c16: 命猶存口誦如故。迎還至寺。僧感死諫爲斷
T2122_.53.0893c17: 女人。經于六年方乃卒也。時屬隆暑屍不臭

T2122_.53.0893c18:

爛。時當開皇之末年也

右二驗出
唐高僧傳

T2122_.53.0893c19:

忍辱部第三

此別四部

T2122_.53.0893c20:   述意部　　勸忍部　　忍徳部
T2122_.53.0893c21: 引證部
T2122_.53.0893c22: 述意部第一
T2122_.53.0893c23: 蓋聞。忍之爲徳最是尊上。持戒苦行所不能
T2122_.53.0893c24: 及。是以羼提比丘。被刑殘而不恨。忍辱仙
T2122_.53.0893c25: 主。受割截而無瞋。且慈悲之道。救拔爲先。
T2122_.53.0893c26: 菩薩之懷。愍惻爲用。常應遍游地獄代其受
T2122_.53.0893c27: 苦。廣度衆生施以安樂。豈容微復觸惱大生
T2122_.53.0893c28: 瞋恨。乃至惡眼出聲慘顏厲色。遂相捶打便
T2122_.53.0893c29: 以杖加。或父子兄弟自相損害。朋友眷屬反
T2122_.53.0894a01: 更侵傷。惡逆甚於鴟梟。含毒逾於蜂蠆。所
T2122_.53.0894a02: 以歴劫怨讎生生不絶也
T2122_.53.0894a03: 勸忍部第二
T2122_.53.0894a04: 如菩薩藏經云。夫忿恚者。速能損害百千大
T2122_.53.0894a05: 劫所集善根。若能善根爲瞋害已。復當經
T2122_.53.0894a06: 於百千大劫方始勤苦修行聖道。若如是者。
T2122_.53.0894a07: 阿耨菩提極難可得。是故我當被忍辱鎧。以
T2122_.53.0894a08: 堅固力摧忿恚軍。舍利子。我今爲汝廣説其
T2122_.53.0894a09: 事。我念過去。爲大仙人。名修行處。時有惡
T2122_.53.0894a10: 魔。化作五百健罵丈夫。常尋逐我興諸惡
T2122_.53.0894a11: 罵。晝夜去來行住坐臥僧坊靜室聚落俗家。
T2122_.53.0894a12: 若在街衖。若空閑處。隨我坐立。是諸化魔
T2122_.53.0894a13: 以麁惡言毀罵訶責。滿五百年未曾休廢。舍
T2122_.53.0894a14: 利子。我自憶昔五百歳中爲諸魔羅之所訶
T2122_.53.0894a15: 毀。未曾於彼起微恨心。＊常興慈救而用觀
T2122_.53.0894a16: 察
T2122_.53.0894a17: 又成實論云。惡口罵辱小人不堪如石雨鳥。
T2122_.53.0894a18: 惡口罵詈大人堪受如華雨象。行者常觀前
T2122_.53.0894a19: 人本末因縁。或於過去爲我父母養育我身。
T2122_.53.0894a20: 不避罪福。未曾報恩。何須起瞋。或爲兄弟妻
T2122_.53.0894a21: 子眷屬。或是聖人昔爲善友。凡情不識何須
T2122_.53.0894a22: 加毀
T2122_.53.0894a23: 又攝論云。由觀五義以除瞋恚一觀一切衆
T2122_.53.0894a24: 生。無始已來於我有恩。二觀一切衆生。＊常
T2122_.53.0894a25: 念念滅。何人能損何人被損。三觀唯法無衆
T2122_.53.0894a26: 生有何能損及所損。四觀一切衆生皆自受
T2122_.53.0894a27: 苦。云何復欲加之以苦。五觀一切衆生皆是
T2122_.53.0894a28: 我子。云何於中欲生損害。由此五觀故能滅
T2122_.53.0894a29: 瞋
T2122_.53.0894b01: 又報恩經云。假使熱鐵輪在我頂上旋。終不
T2122_.53.0894b02: 爲此苦而發於惡心
T2122_.53.0894b03: 成論云。行慈心者。臥安覺安。不見惡夢。天
T2122_.53.0894b04: 護人愛。不毒不兵。水火不喪
T2122_.53.0894b05: 又四分律偈云
T2122_.53.0894b06:     忍辱第一道佛説無爲最
T2122_.53.0894b07:     出家惱他人不名爲沙門
T2122_.53.0894b08: 又遺教經云。能行忍者。乃可名爲有力大人
T2122_.53.0894b09: 又經云。見人之過口不得言。己身有惡則應
T2122_.53.0894b10: 發露
T2122_.53.0894b11: 又書云。聞人之過如聞父母之名。耳可得聞
T2122_.53.0894b12: 口不得言
T2122_.53.0894b13: 又經云。讃人之善不言己美
T2122_.53.0894b14: 又書云。君子揚人之美不伐其善
T2122_.53.0894b15: 又經云。布施不望彼報。若得人惠。毫髮已上
T2122_.53.0894b16: 皆當＊祝願慚愧奉受
T2122_.53.0894b17: 又書云。公子有徳於人。願公子忘之。人有徳
T2122_.53.0894b18: 於公子。願公子勿忘
T2122_.53.0894b19: 又云。施人愼勿念。受施愼勿忘
T2122_.53.0894b20: 又經云。恕己可爲喩。勿殺勿行杖
T2122_.53.0894b21: 又書云。己所不欲勿施於人。當知内外之
T2122_.53.0894b22: 教其本均同。雖形有黒白。然立行無殊。若乖
T2122_.53.0894b23: 斯旨便同鄙俗何依内外。如經云。佛爲衆生
T2122_.53.0894b24: 説法斷除無明暗惑。猶若良醫隨疾授藥。是
T2122_.53.0894b25: 名内教
T2122_.53.0894b26: 又書云天道無親唯仁是興。是名外教
T2122_.53.0894b27: 又若出家之人能觀苦空無常無我。厭離生
T2122_.53.0894b28: 死志求出世。是爲依内。若乖斯行翻爲外
T2122_.53.0894b29: 俗。在家之人。若能厭捨俗情欣慕高志。專
T2122_.53.0894c01: 崇三寶修持四徳。奉行孝悌仁義禮智。貞和
T2122_.53.0894c02: 愛敬。能行斯行。翻同爲内。若違斯旨還同
T2122_.53.0894c03: 外道。在俗之人。能隨内教。便寤眞理心常
T2122_.53.0894c04: 會道。漸進勝途至趣菩提。既知如是。欲行
T2122_.53.0894c05: 此行。唯須自卑。推徳與他。如拭塵巾。攬垢
T2122_.53.0894c06: 向己。持淨與人。故經云。退而得者佛道也
T2122_.53.0894c07: 故書云。君子讓而得之爲是義故。常須進勝
T2122_.53.0894c08: 他人。＊常須剋責己躬也
T2122_.53.0894c09: 忍徳部第三
T2122_.53.0894c10: 如大寶積經云。第三忍辱有十事。一不觀於
T2122_.53.0894c11: 我及我所相。二不念種性。三破除憍慢。四
T2122_.53.0894c12: 惡來不報。五觀無常想。六修於慈悲。七心不
T2122_.53.0894c13: 放逸。八捨於飢渇苦樂等事。九斷除瞋恚。十
T2122_.53.0894c14: 修習智慧。若人能成如是十事。當知是人能
T2122_.53.0894c15: 修於忍
T2122_.53.0894c16: 又月燈三昧經云。佛言。若有菩薩住於慈忍。
T2122_.53.0894c17: 有十種利益。何等爲十。一火不能燒。二刀不
T2122_.53.0894c18: 能割。三毒不能中。四水不能漂。五爲非人所
T2122_.53.0894c19: 護。六得身相莊嚴。七閉諸惡道。八隨其所樂
T2122_.53.0894c20: 生於梵天。九晝夜常安。十其身不離喜樂。又
T2122_.53.0894c21: 私呵三昧經云。佛言。忍有六事。得一切智。
T2122_.53.0894c22: 何等爲六。一得身力。二得口力。三得意力。四
T2122_.53.0894c23: 得神足力。五得道力。六得慧力
T2122_.53.0894c24: 又六度集經云。復有四種忍辱具足智慧。何
T2122_.53.0894c25: 等爲四。一於求法時忍他惡罵。二於求法時
T2122_.53.0894c26: 不避飢渇寒熱風雨。三於求法時隨順和尚
T2122_.53.0894c27: 阿闍梨行。四於求法時能忍空無相無願
T2122_.53.0894c28: 又比丘避女人惡名經偈云
T2122_.53.0894c29:     雖聞多惡名苦行者忍之
T2122_.53.0895a01:     不應苦自言亦不應起惱
T2122_.53.0895a02:     聞聲恐＊悑者是則林中獸
T2122_.53.0895a03:     是輕躁衆生不成出家法
T2122_.53.0895a04:     仁者當堪耐下中上惡聲
T2122_.53.0895a05:     執心堅住者是則出家法
T2122_.53.0895a06:     不由他人語令汝成劫賊
T2122_.53.0895a07:     亦不由他語令汝得羅漢
T2122_.53.0895a08:     如汝自知己諸天亦復知
T2122_.53.0895a09: 引證部第四
T2122_.53.0895a10: 如五分律云。佛告諸比丘。過去世時。阿練
T2122_.53.0895a11: 若池水邊有二雁。與一龜共結親友。後時池
T2122_.53.0895a12: 水涸竭。二雁作是議言。今此池水涸竭。親
T2122_.53.0895a13: 友必受大苦。議已語龜言。此池水涸竭。汝
T2122_.53.0895a14: 無濟理。可銜一木。我等各銜一頭。將汝著
T2122_.53.0895a15: 大水處。銜木之時愼不可語。即便銜之。經
T2122_.53.0895a16: 過聚落。諸小兒見皆言。雁銜龜去。龜即瞋
T2122_.53.0895a17: 言。何預汝事。即便失木。墮地而死。爾時世尊
T2122_.53.0895a18: 因此説偈言
T2122_.53.0895a19:     夫士之生斧在口中所以斫身
T2122_.53.0895a20:     由其惡言應毀反譽應譽反毀
T2122_.53.0895a21:     自受其殃終無復樂
T2122_.53.0895a22: 佛言。龜者調達是也。昔以瞋語致有死苦。今
T2122_.53.0895a23: 復瞋罵如來墮大地獄
T2122_.53.0895a24: 又法句喩經云。昔者羅雲未得道時。心性麁
T2122_.53.0895a25: 獷言少誠信。佛勅羅雲。汝到賢提精舍中住。
T2122_.53.0895a26: 守口攝意勤修經戒。羅雲奉教作禮而去。住
T2122_.53.0895a27: 九十日慚愧自悔。晝夜不息。佛往見之。羅
T2122_.53.0895a28: 雲歡喜趣前禮佛。安繩床坐。佛踞繩床。告
T2122_.53.0895a29: 羅雲曰。澡槃取水。爲吾洗足。羅雲受教爲
T2122_.53.0895b01: 佛洗足。洗足已訖佛語羅雲。汝見澡＊槃中
T2122_.53.0895b02: 洗足水不。羅雲白佛。唯然見之。佛語羅雲。
T2122_.53.0895b03: 此水可用食飮以不。羅雲白言。不可復用。
T2122_.53.0895b04: 所以者何。此水本實清淨。今以洗足受於塵
T2122_.53.0895b05: 垢。是故不可復用。佛語羅雲。汝亦如是。雖
T2122_.53.0895b06: 爲吾子國王之孫。捨世榮祿得爲沙門。不念
T2122_.53.0895b07: 精進攝身守口。三毒垢穢充滿胸懷。亦如此
T2122_.53.0895b08: 水不可復用。佛語羅雲。棄澡＊槃中水。羅雲
T2122_.53.0895b09: 即棄。佛語羅雲。澡＊槃雖空可用盛飮食不
T2122_.53.0895b10: 耶。白佛言。不可復用。所以然者。用有澡＊槃
T2122_.53.0895b11: 之名曾受不淨故。佛語羅雲。汝亦如是。雖
T2122_.53.0895b12: 爲沙門。口無誠信。心性剛強。不念精進。曾
T2122_.53.0895b13: 受惡名。亦如澡＊槃不中盛食。佛以足指撥
T2122_.53.0895b14: 却澡＊槃。應時輪轉而走自跳而墮。數返乃
T2122_.53.0895b15: 止。佛語羅雲。汝寧惜澡＊槃恐破不。羅雲白
T2122_.53.0895b16: 佛。洗足之器賤價之物。意中雖惜不大殷勤。
T2122_.53.0895b17: 佛語羅雲。汝亦如是。雖爲沙門不攝身口。麁
T2122_.53.0895b18: 言惡説多所中傷。衆所不愛智者不惜。身死
T2122_.53.0895b19: 神去輪轉三塗。自生苦惱。無量諸佛賢聖所
T2122_.53.0895b20: 不愛惜。亦如汝言不惜澡＊槃。羅雲聞之慚愧
T2122_.53.0895b21: ＊悑悸。譬如戰象兩牙二耳四脚及尾九兵皆
T2122_.53.0895b22: 嚴先須護鼻。所以者何。象鼻軟脆中箭即死。
T2122_.53.0895b23: 人犯九惡唯當護口。所以護口。當畏三塗十
T2122_.53.0895b24: 惡盡犯。不護口者如象損鼻。人犯十惡不惟
T2122_.53.0895b25: 三塗毒痛辛苦。即説偈云
T2122_.53.0895b26:     我如象鬪不恐中箭常以誠信
T2122_.53.0895b27:     度無戒人譬象調伏可中王乘
T2122_.53.0895b28:     調爲尊人乃受誠信
T2122_.53.0895b29: 羅雲聞佛懇惻之誨。感激自厲剋骨不忘。
T2122_.53.0895c01: 精進柔和懷忍如地。識想靜寂即得阿羅漢
T2122_.53.0895c02: 道
T2122_.53.0895c03: 又羅雲忍辱經云。爾時羅雲向一不信婆羅
T2122_.53.0895c04: 門家乞食。悋惜不與。羅雲被打頭破血出。復
T2122_.53.0895c05: 撮沙投鉢中。羅雲含忍心不加報。即持鉢
T2122_.53.0895c06: 至河洗頭鉢已。而自説云。我自行分衞。無
T2122_.53.0895c07: 事横忓我。我痛斯須間。奈彼長苦何。猶如
T2122_.53.0895c08: 利劍割臭屍。臭屍不知痛。非劍之不利。又如
T2122_.53.0895c09: 天甘露飼彼溷猪食。溷猪捨之走。非是甘露
T2122_.53.0895c10: 之不美。我以佛眞言訓世凶愚。凶愚不思。豈
T2122_.53.0895c11: 不然乎。還已白佛佛言。夫惡心之興。是已
T2122_.53.0895c12: 之衰。輕薄惡人。命終于夜半。當入無擇地獄
T2122_.53.0895c13: 之中。獄鬼加痛。毒無不至。八萬四千歳其壽
T2122_.53.0895c14: 乃終。魂神更受含毒蟒身。毒還自害。其身
T2122_.53.0895c15: 終而復始。續受蝮形。常食沙土。萬歳乃畢。
T2122_.53.0895c16: 以瞋恚意向持戒人。故受毒身。以沙土投鉢
T2122_.53.0895c17: 中故。世世食沙土而死。罪畢爲人。母懷之時
T2122_.53.0895c18: 當有重病。家中日耗。兒生鈍頑。都無手足。
T2122_.53.0895c19: 其親驚怪。皆曰何妖來爲不祥。即取捐之著
T2122_.53.0895c20: 于四衢。路人往來無不愕然。競以瓦石刀杖
T2122_.53.0895c21: 撃頭。陷腦窮苦旬日乃死。死後魂靈即復更
T2122_.53.0895c22: 生。輒無手足。鈍頑如前。經五百世重罪乃
T2122_.53.0895c23: 畢。後生爲人常有頭痛之患。夫人處世不能
T2122_.53.0895c24: 忍者。所生之處不値佛世。違法遠僧。常在三
T2122_.53.0895c25: 塗。若蒙餘福。得出爲人。禀性常愚凶虐自
T2122_.53.0895c26: 逐。爲人醜陋衆所惡憎。生輒貧窮聖賢不
T2122_.53.0895c27: 祐
T2122_.53.0895c28: 又雜阿含經云。爾時尊者舍利弗。大目揵
T2122_.53.0895c29: 連。住耆闍崛山中。時尊者舍利弗新 &T061269;

髮。時
T2122_.53.0896a01: 有伽吒及優波伽吒鬼。優波伽吒鬼見尊者
T2122_.53.0896a02: 舍利弗新 &T061269;

鬚髮。語伽吒鬼言。我今當往打
T2122_.53.0896a03: 彼沙門頭。伽吒鬼言。汝莫作是語。此沙門大
T2122_.53.0896a04: 徳大力。汝莫起瞋長夜得大不饒益苦。如是
T2122_.53.0896a05: 再三説。時優波伽吒鬼再三不用伽吒鬼語。
T2122_.53.0896a06: 即以手打尊者舍利弗頭。打已尋自言。喚燒
T2122_.53.0896a07: 我伽吒煮我伽吒。再三喚已陷入地中。墮阿
T2122_.53.0896a08: 鼻地獄。目連聞舍利弗爲鬼所打。即往問
T2122_.53.0896a09: 言。云何尊者苦痛可忍不。舍利弗答言。尊者
T2122_.53.0896a10: 目連雖復苦痛意能堪忍。不至大苦。目連語
T2122_.53.0896a11: 舍利弗言。奇哉尊者舍利弗。眞爲大徳大力。
T2122_.53.0896a12: 此鬼若以手打耆闍崛山者。能令碎如糠糩。
T2122_.53.0896a13: 況復打人而不苦痛。爾時舍利弗語目連。我
T2122_.53.0896a14: 實不大苦痛。時舍利弗大目揵連。共相慰勞。
T2122_.53.0896a15: 時世尊以天耳聞其語聲已。即説偈言
T2122_.53.0896a16:     其心如剛石堅住不傾動
T2122_.53.0896a17:     染著心已離瞋者不反報
T2122_.53.0896a18:     若如此修心何有苦痛憂
T2122_.53.0896a19: 又新婆沙論云。曾聞過去此賢劫中。有王名
T2122_.53.0896a20: 羯利。時有仙人。號爲忍辱。住一林中勤修苦
T2122_.53.0896a21: 行。時羯利王除去男子。與内宮眷屬作諸伎
T2122_.53.0896a22: 樂。游戲林間縱意娯樂。經久疲厭而便睡眠。
T2122_.53.0896a23: 内宮諸女爲華果故游諸林間。遙見仙人。於
T2122_.53.0896a24: 自所止端身靜思。便馳趣之。皆集其所。到
T2122_.53.0896a25: 已頂禮圍繞而坐。仙人即爲説欲之過。所謂
T2122_.53.0896a26: 諸欲皆是不淨臭穢之法。是可呵責。是可厭
T2122_.53.0896a27: 患。誰有智者當習近之。諸姉皆應生厭捨離。
T2122_.53.0896a28: 王從睡覺不見諸女。便作是念。將無有人誘
T2122_.53.0896a29: 奪去耶。即拔利劍處處求覓。乃見諸女在仙
T2122_.53.0896b01: 人邊圍繞而坐。生大瞋恚。是何大鬼誘我諸
T2122_.53.0896b02: 女。即前問之。汝是誰耶。答言。我是仙人。復
T2122_.53.0896b03: 問。在此作何事耶。答言。修忍辱道。王作是
T2122_.53.0896b04: 念。此人見我瞋故便言我修忍辱。我今試之。
T2122_.53.0896b05: 即復問言。汝得非想非非想處定耶。答言。不
T2122_.53.0896b06: 得。次第責問。乃至汝得初靜慮耶。答言。不得。
T2122_.53.0896b07: 王倍瞋忿。語言。汝是未離欲人。云何恣情觀
T2122_.53.0896b08: 我諸女。復言我是修忍辱人。可申一臂試
T2122_.53.0896b09: 能忍不。爾時仙人便申一臂。王以利劍斬之。
T2122_.53.0896b10: 如斷藕根墮於地上。王復責問。汝是何人。答
T2122_.53.0896b11: 言。我是修忍辱人。時王復命申餘一臂。即復
T2122_.53.0896b12: 斬之。如前責問。仙人亦如前答言。我是修忍
T2122_.53.0896b13: 辱人。如是次斬兩足復截兩耳。又割其鼻。一
T2122_.53.0896b14: 一責問答皆如前。令仙人身七分墮地。作七
T2122_.53.0896b15: 瘡已王心便止。仙人告言。王今何故自生疲
T2122_.53.0896b16: 厭。假使斷我一切身分。猶如芥子乃至微塵。
T2122_.53.0896b17: 我亦不生一念瞋忿。所言忍辱終無有二。復
T2122_.53.0896b18: 發是願。如汝今日我實無辜。而斷我身令成
T2122_.53.0896b19: 七分。作七瘡孔。我未來世得阿耨菩提時。以
T2122_.53.0896b20: 大悲心不待汝請。最初令汝修七種道。斷七
T2122_.53.0896b21: 隨眠。當知爾時忍辱仙人者。即今世尊釋迦
T2122_.53.0896b22: 牟尼是。羯利王者。即今具壽憍陳那是。是
T2122_.53.0896b23: 故憍陳那見聖諦已。佛以神力除彼闇障。令
T2122_.53.0896b24: 其憶念過去世時。使便自見爲羯利王佛爲
T2122_.53.0896b25: 仙人。自以利劍斷佛七支作七瘡孔。佛不瞋
T2122_.53.0896b26: 恨＊反以誓願欲饒益之。佛豈違背昔願。憍陳
T2122_.53.0896b27: 那聞已極懷恥愧。合掌恭敬
T2122_.53.0896b28: 法苑珠林卷第八十二
T2122_.53.0896b29:
T2122_.53.0896c01:
T2122_.53.0896c02:
T2122_.53.0896c03: 法苑珠林卷第八十三
T2122_.53.0896c04: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0896c05: 六度篇第八十五之四

T2122_.53.0896c06:

精進部第四　

此別四部

T2122_.53.0896c07:   述意部　懈墮部　策修部　進益部
T2122_.53.0896c08: 述意部第一
T2122_.53.0896c09: 夫忍行之情猶昧。審的之旨未顯。所以策墮
T2122_.53.0896c10: 令心不懈。是故經曰。汝等比丘。當勤精進。
T2122_.53.0896c11: 十力慧日既已潜沒。汝等當爲無明所覆。又
T2122_.53.0896c12: 言。闡提之人屍臥終日。當言成道無有是處。
T2122_.53.0896c13: 釋論云。在家懈怠失於俗利。出家懶＊墮喪
T2122_.53.0896c14: 於法寶。是以斯那勇猛諸佛稱揚。迦葉精奇
T2122_.53.0896c15: 如來述讃。書云。夙興夜寐。竭力致身。乃曰
T2122_.53.0896c16: 忠臣。方稱孝子。故知放逸懈怠之所不尚。精
T2122_.53.0896c17: 進劬勞無時不可。豈得恣其愚懷縱情憍蕩。
T2122_.53.0896c18: 致使善根種子不復開敷。道樹枝條彌加枯
T2122_.53.0896c19: 瘁。況復命屬死王名繋幽府。奄歸長夜頓罷
T2122_.53.0896c20: 資糧。冥曹拷問將何酬答。當於此時悔恨
T2122_.53.0896c21: 何及。是故令者勸諸行人。聞身餘力預備前
T2122_.53.0896c22: 糧。常須檢校三業。勿令違於六時。毎於晝
T2122_.53.0896c23: 夜。從旦至中。從中至暮。從暮至夜。從夜至
T2122_.53.0896c24: 曉。乃至一時一剋。一念一刹那。檢校三業。
T2122_.53.0896c25: 幾心行善。幾心行惡。幾心行孝。幾心行逆。幾
T2122_.53.0896c26: 心行厭離財色心。幾心行貪著財色心。幾心
T2122_.53.0896c27: 行人天善根業。幾心行三塗不善業。幾心厭
T2122_.53.0896c28: 離名聞著我心。幾心貪求名聞著我心。幾心
T2122_.53.0896c29: 欣修三乘出世心。幾心輕慢三乘深樂世間
T2122_.53.0897a01: 心。如是善惡日夜相違。行者常須檢校勿令
T2122_.53.0897a02: 放逸墮於邪網。常省三業遞相誡勗。心口相
T2122_.53.0897a03: 訓。心語口言。汝常説善莫説非法。口還語心。
T2122_.53.0897a04: 汝思正法莫思非法。心復語身。汝勤精進莫
T2122_.53.0897a05: 行懈怠。如是我心自制我口自愼我身自禁。
T2122_.53.0897a06: 如是自策足得高昇。何勞他控横起怨憎。故
T2122_.53.0897a07: 經曰。身行善口行善意行善。定生善道。身
T2122_.53.0897a08: 行惡口行惡意行惡。定生惡趣。又如駃騠
T2122_.53.0897a09: 顧影馳走不同駑畜加諸杖捶。若不自誡要
T2122_.53.0897a10: 假他呵。反増觸惱益罪尤深也
T2122_.53.0897a11: 懈＊墮部第二
T2122_.53.0897a12: 如菩薩本行經云。佛告阿難。夫懈怠者衆行
T2122_.53.0897a13: 之累。居家懈怠則衣食不供。産業不擧。出家
T2122_.53.0897a14: 懈怠不能出離生死之苦。一切衆事皆由精
T2122_.53.0897a15: 進而得興起。是時帝釋便説偈言
T2122_.53.0897a16:     欲求最勝道不惜其躯命
T2122_.53.0897a17:     棄身如糞土解了無吾我
T2122_.53.0897a18:     雖用財寶施此事不爲難
T2122_.53.0897a19:     勇猛如是者精進得佛疾
T2122_.53.0897a20: 又増一阿含經云。若有人懈＊墮種不善行。於
T2122_.53.0897a21: 事有損。若能不懈＊墮此最精妙。所以然者。
T2122_.53.0897a22: 彌勒菩薩經三十劫應當作佛。我以精進力
T2122_.53.0897a23: 勇猛之心。使彌勒在後成佛。是故當念精進
T2122_.53.0897a24: 勿有懈怠
T2122_.53.0897a25: 又譬喩經云。迦葉佛時有兄弟二人。倶爲沙
T2122_.53.0897a26: 門。兄持戒坐禪一心求道而不布施。弟布施
T2122_.53.0897a27: 修福而喜破戒。兄從釋迦出家得阿羅漢果。
T2122_.53.0897a28: 衣常不充。食常不飽。弟生象中。爲象多力。能
T2122_.53.0897a29: 却怨敵。國王所愛。金銀珍寶瓔珞其身。封數
T2122_.53.0897b01: 百戸邑供給此象。隨其所須。時兄比丘値世
T2122_.53.0897b02: 大儉。游行乞食。七日不得。末後得少麁食。劣
T2122_.53.0897b03: 得存命。先知此象是前世弟。便往詣象手捉
T2122_.53.0897b04: 象耳。而語之言。我昔與汝倶有罪也。象思比
T2122_.53.0897b05: 丘語即識宿命。見前因縁愁憂不食。象子
T2122_.53.0897b06: 悑懼便往白王。王問象子。先無人犯此象
T2122_.53.0897b07: 不。象子答曰。無他異人。唯一沙門來至象
T2122_.53.0897b08: 邊須臾便去。王即遣人覓得沙門。問言。至
T2122_.53.0897b09: 象邊何所道耶。沙門答曰。我語象云。我與
T2122_.53.0897b10: 汝倶有罪耳。沙門向王具説如上。王意便寤
T2122_.53.0897b11: 即放沙門
T2122_.53.0897b12: 又増一阿含經云。爾時世尊與無央數之衆。
T2122_.53.0897b13: 而爲説法。有一長老比丘。向世尊舒脚而睡。
T2122_.53.0897b14: 有修摩那沙彌。年向八歳。去世尊不遠。結跏
T2122_.53.0897b15: 趺坐。計念在前。世尊遙見長老比丘舒脚而
T2122_.53.0897b16: 眠。復見沙彌端坐思惟。便説偈言
T2122_.53.0897b17:     所謂長老者未必 &T061269;

鬚髮
T2122_.53.0897b18:     雖復年齒長不免於惡行
T2122_.53.0897b19:     若有見諦法無害於群前
T2122_.53.0897b20:     捨諸穢惡行此名爲長老
T2122_.53.0897b21:     我今謂長老未必先出家
T2122_.53.0897b22:     修其善本業分別於正行
T2122_.53.0897b23:     設有年幼少諸根無漏缺
T2122_.53.0897b24:     此謂名長老分別正法行
T2122_.53.0897b25: 爾時世尊告諸比丘。汝等頗見此長老舒脚
T2122_.53.0897b26: 而睡乎。諸比丘對曰。如是悉見。世尊告曰。此
T2122_.53.0897b27: 長老比丘。前五百世中＊常爲龍身。今設命
T2122_.53.0897b28: 終當生龍中。所以然者。無有恭敬於佛法衆。
T2122_.53.0897b29: 若無恭敬之心於佛法衆者。命終皆當生龍
T2122_.53.0897c01: 中汝等頗見修摩那沙彌年向八歳去我不遠
T2122_.53.0897c02: 端坐思惟不。諸比丘對曰。悉見世尊。曰此
T2122_.53.0897c03: 沙彌却後七日當得四神足及得四諦之法。
T2122_.53.0897c04: 以是之故＊常當勤加恭敬佛法之衆
T2122_.53.0897c05: 又佛説馬有八態譬人經云。佛告諸比丘。馬
T2122_.53.0897c06: 有弊惡八態。何等爲八。一態者解覊韁時
T2122_.53.0897c07: 掣車欲走。二態者車駕跳踉欲齧其人。三
T2122_.53.0897c08: 態者便擧前兩足掣車而走。四態者便 &T050460;

車
T2122_.53.0897c09: 軨。五態者使人立持軛摩身拶車却行。六
T2122_.53.0897c10: 態者便傍行斜走。七態者便掣車馳走得値
T2122_.53.0897c11: 濁泥止住不行。八態者懸 &MT04772;

餧之熟視不食。
T2122_.53.0897c12: 其主牽去欲駕之時。遽含噏噬飮食不得。佛
T2122_.53.0897c13: 言。人亦有弊惡八態。何等爲八。一態者聞説
T2122_.53.0897c14: 經便走不欲樂聽。如馬解覊韁掣車走時。二
T2122_.53.0897c15: 態者聞説經意不解不知語所趣向。便瞋跳
T2122_.53.0897c16: ＊踉不欲樂聞。如馬駕車時跳＊踉欲齧人時。
T2122_.53.0897c17: 三態者聞説經便逆不受。如馬擧前兩脚掣
T2122_.53.0897c18: 車走時。四態者聞説經便罵。如馬 &T050460;

車軨時。
T2122_.53.0897c19: 五態者聞説經便起去。如馬人立持軛摩身
T2122_.53.0897c20: ＊拶車却行時。六態者聞説經不肯聽俾頭
T2122_.53.0897c21: 斜視耳語。如馬傍行斜走時。七態者聞説
T2122_.53.0897c22: 經。便欲窮難問之。不能相應答便死抵妄語。
T2122_.53.0897c23: 如馬得濁泥便止不復行。八態者聞説經不
T2122_.53.0897c24: 肯聽。反念婬泆多求不欲聽受。死入惡道
T2122_.53.0897c25: 時乃遽欲學問行道。亦不能復得行道。如馬
T2122_.53.0897c26: 懸 &MT04772;

餧之熟視不肯食。其主牽去欲駕之。乃
T2122_.53.0897c27: 遽含噏噬亦不得食。佛言。我説馬有八惡
T2122_.53.0897c28: 態。人亦有八惡態。如是比丘聞經歡喜作禮
T2122_.53.0897c29: 而去
T2122_.53.0898a01: 策修部第三
T2122_.53.0898a02: 如持世經云。寶光菩薩於閻浮檀金佛所發
T2122_.53.0898a03: 於精進。但爲入如是法方便門。二十億歳終
T2122_.53.0898a04: 不生惡心。若利養心。又寶光菩薩如是精進
T2122_.53.0898a05: 十二億歳。未曾發起婬怒癡心。又無量意
T2122_.53.0898a06: 菩薩無量力菩薩。於四萬歳中終不睡眠。常
T2122_.53.0898a07: 不滿腹食。亦不臥若坐若經行。但念五取陰
T2122_.53.0898a08: 相
T2122_.53.0898a09: 又大集經云。法語比丘二萬年中無有睡眠。
T2122_.53.0898a10: 然後上昇虚空。一多羅樹。結跏趺坐。滿一千
T2122_.53.0898a11: 年不動不搖。法喜爲食。獲得比智樂説無
T2122_.53.0898a12: 礙
T2122_.53.0898a13: 又譬喩經云。羅閲祇國沙門。坐自誓曰。我不
T2122_.53.0898a14: 得道終不起欲睡眠心。作錐長八寸刺兩髀。
T2122_.53.0898a15: 痛不得眠。一年得道
T2122_.53.0898a16: 又薄倶羅經云。薄倶羅稱言。我從出家以來
T2122_.53.0898a17: 八十年中。未曾偃臥脇一著床背有所倚」
T2122_.53.0898a18: 又遺教經云。汝等比丘。若勤精進則事無難
T2122_.53.0898a19: 者。是故汝等常勤精進。譬如小水常流則能
T2122_.53.0898a20: 穿石。若行者之心數數懈廢。譬如鑚火未熱
T2122_.53.0898a21: 而息。雖欲得火火難可得。是名精進
T2122_.53.0898a22: 又智度論云。身精進爲小。心精進爲大。外
T2122_.53.0898a23: 精進爲小。内精進爲大。復次佛説意業力大
T2122_.53.0898a24: 故。如仙人瞋時令大國磨滅。復次身口作
T2122_.53.0898a25: 五逆罪。大果報一劫在阿鼻地獄。受意業力。
T2122_.53.0898a26: 得生非有想非無想處。壽八萬大劫。亦在十
T2122_.53.0898a27: 方佛國壽命無量。以是故身口精進爲＊小。意
T2122_.53.0898a28: 精進爲大。如是諸經廣歎精進。一心正念速
T2122_.53.0898a29: 得道果。未必要須多聞
T2122_.53.0898b01: 又智度論云。若人欲得所聞皆持。應當一心
T2122_.53.0898b02: 憶念令念増長。於相似事。繋念令知所不見
T2122_.53.0898b03: 事。如周利槃陀迦比丘。繋心拭屣物中念憶
T2122_.53.0898b04: 禪定。除心垢法乃得羅漢果。彼人暗鈍令誦
T2122_.53.0898b05: 掃箒兩字。猶不倶得。得掃忘箒。得箒忘掃。
T2122_.53.0898b06: 如此矇鈍尚得聖道。何況利人不得聖道。天
T2122_.53.0898b07: 下極鈍豈過於此。佛法貴行不貴不行。但能
T2122_.53.0898b08: 勤行。縱復寡聞亦先入道
T2122_.53.0898b09: 又毘婆沙論云。如二人倶至一方。一乘疾馬。
T2122_.53.0898b10: 一乘鈍馬。雖乘鈍馬。以前發故。先有所至。
T2122_.53.0898b11: 信解脱人。勤行精進。先至涅槃。即是周利
T2122_.53.0898b12: 等也
T2122_.53.0898b13: 又六度集經云。佛告弟子。當勤精進聽聞諷
T2122_.53.0898b14: 誦莫得懈怠陰蓋所覆。吾念過去無數劫時。
T2122_.53.0898b15: 有佛名一切度王。是時衆中有兩比丘。一名
T2122_.53.0898b16: 精進辯。一名徳樂止。共聽法。精進辯者。聞
T2122_.53.0898b17: 經歡喜。應時即得阿惟越致。神通具足。徳樂
T2122_.53.0898b18: 止者。睡眠不覺。獨無所得。時精進辯謂徳樂
T2122_.53.0898b19: 止言。佛者難値。億百千世時乃一出。當勤精
T2122_.53.0898b20: 進爲衆作本。如何睡眠。時徳樂止聞其教
T2122_.53.0898b21: 招便即經行。於祇樹間甫始經行。復住睡眠。
T2122_.53.0898b22: 如是煩亂不能自定。詣泉側坐欲思惟。復生
T2122_.53.0898b23: 睡眠。時精進辯便以善權往而度之。化作蜂
T2122_.53.0898b24: 王飛趣其眼。如欲螫之。時徳樂止驚覺而坐。
T2122_.53.0898b25: 畏此蜂王須臾復睡。時蜜蜂王飛入腋下螫
T2122_.53.0898b26: 其胸腹。徳樂止驚心中懅悸。不敢復睡。時
T2122_.53.0898b27: 泉水中有雜色華。種種鮮潔。時蜜蜂王飛住
T2122_.53.0898b28: 華上食甘露味。時徳樂止端坐視之。畏復飛
T2122_.53.0898b29: 來不敢睡。思惟蜂王觀其根本。蜂王食味
T2122_.53.0898c01: 不出華中。須臾之頃蜂王睡眠。墮汚泥中身
T2122_.53.0898c02: 體沐浴。已復還飛住其華上。時徳樂止向蜜
T2122_.53.0898c03: 蜂王説偈言
T2122_.53.0898c04:     是食甘露者其身得安隱
T2122_.53.0898c05:     不當復持歸遍及其妻子
T2122_.53.0898c06:     如何墮泥中自汚其身體
T2122_.53.0898c07:     如是爲無黠毀其甘露味
T2122_.53.0898c08:     又如此華者不宜久住中
T2122_.53.0898c09:     日沒華還合求出則不能
T2122_.53.0898c10:     當須日光明爾乃復得出
T2122_.53.0898c11:     長夜之疲冥如是甚勤苦
T2122_.53.0898c12: 時蜜蜂王向徳樂止説偈報言
T2122_.53.0898c13:     佛者譬甘露聽聞無厭足
T2122_.53.0898c14:     不當有懈怠無益於一切
T2122_.53.0898c15:     五道生死海譬如墮汚泥
T2122_.53.0898c16:     愛欲所纒裹無智爲甚迷
T2122_.53.0898c17:     日出衆華開譬佛之色身
T2122_.53.0898c18:     日入華還合世尊般泥曰
T2122_.53.0898c19:     値見如來世當勤精進受
T2122_.53.0898c20:     除去睡陰蓋莫呼佛常在
T2122_.53.0898c21:     深法之要慧不以色因縁
T2122_.53.0898c22:     其現有著者當知爲善權
T2122_.53.0898c23:     善權之所度有益不唐擧
T2122_.53.0898c24:     而現此變化亦以一切故
T2122_.53.0898c25: 時徳樂止聽聞其説。即得不起法忍。解諸法
T2122_.53.0898c26: 本逮陀隣尼。佛告阿難。爾時精進辯者。今我
T2122_.53.0898c27: 身是。徳樂止者。彌勒是也。我於爾時倶與
T2122_.53.0898c28: 彌勒共聽經法。彌勒爾時睡眠獨無所得。我
T2122_.53.0898c29: 不行善權而救度者。彌勒至今在生死中未
T2122_.53.0899a01: 得度脱
T2122_.53.0899a02: 又法句喩經云。昔有比丘。日至城外曠野塚
T2122_.53.0899a03: 間。路由他田乃得達過。其主見已便興瞋恚。
T2122_.53.0899a04: 此何道人。日此來往不修道徳。即問道人。汝
T2122_.53.0899a05: 何乞士。在吾田中縱横往來。乃成人蹤。道人
T2122_.53.0899a06: 報曰。吾有鬪訟。來求證人。故行田中。田主宿
T2122_.53.0899a07: 縁鉤連應蒙得度。便逐道人私匿從行。見曠
T2122_.53.0899a08: 塚間。屍骸狼藉。膖脹臭爛。鳥獸食噉。散落
T2122_.53.0899a09: 異處。或有食噉盡不盡者。有似灰鴿色者。
T2122_.53.0899a10: &T038107;

蟲吮

臭穢難近。比丘擧手語彼人曰。
T2122_.53.0899a11: 此諸鳥獸是我證人。其人問曰。此諸鳥獸何
T2122_.53.0899a12: 爲證人。汝今比丘與誰共諍。比丘報曰。心
T2122_.53.0899a13: 之爲病多諸漏患。我觀此骸分別惡露。便還
T2122_.53.0899a14: 房室還自觀身。從頭至足與彼無異。然此心
T2122_.53.0899a15: 意流馳萬端。追逐幻僞色聲香味細滑之法。
T2122_.53.0899a16: 我今欲誡心之源本。汝心當知。興起是念。
T2122_.53.0899a17: 無令將吾入地獄餓鬼之中。我今凡夫未脱
T2122_.53.0899a18: 諸縛。然此心賊不見從命。以是之故日往曠
T2122_.53.0899a19: 野。爲説惡露不淨之想。復與心説。心爲卒
T2122_.53.0899a20: 暴。亂錯不定。心今當改無造惡縁。時彼田主
T2122_.53.0899a21: 聞道人教。以手揮涙哽咽難言。然彼田主。於
T2122_.53.0899a22: 迦葉佛十千歳中修不淨想。尋時分別三十
T2122_.53.0899a23: 六物惡露不淨。爾時比丘及彼田主。即彼曠
T2122_.53.0899a24: 野大畏塚間得須陀洹道。故知前聖後聖通
T2122_.53.0899a25: 誡殷勤。不得輕怠自損來報。眷屬非久。暫時
T2122_.53.0899a26: 縁合。善惡交報。親疏何定。不得偏執貪著室
T2122_.53.0899a27: 家。縱得榮位暫時非久。比見愚俗不知無常。
T2122_.53.0899a28: 廣事宅田愛戀妻兒。貪求名利不知厭足。生
T2122_.53.0899a29: 平不知修福。死去還屬他人
T2122_.53.0899b01: 又法句喩經説云。昔者外國有清信士。供養
T2122_.53.0899b02: 三寶初無厭極。時有沙門與共親友。逮得神
T2122_.53.0899b03: 通。生死已盡。時清信士得困疾病。醫藥加
T2122_.53.0899b04: 治不能得差。時婦在邊悲哀辛苦。共爲夫婦
T2122_.53.0899b05: 獨受斯痛。卿設無常我何所依。兒女孤單何
T2122_.53.0899b06: 所恃怙。夫聞悲戀應時即死。魂神還在婦鼻
T2122_.53.0899b07: 中化作一蟲。婦甚啼哭不能自止。時道人往
T2122_.53.0899b08: 與婦相見。知婿命過鼻中作蟲。故欲諫喩令
T2122_.53.0899b09: 捐愁憂。婦見道人來増益悲哀。奈何和尚
T2122_.53.0899b10: 夫婿已死。時婦洟鼻蟲便墮地。婦即慚愧欲
T2122_.53.0899b11: 以足蹈。道人告曰。止止莫殺。是卿夫婿。化
T2122_.53.0899b12: 作此蟲。婦白道人。我夫奉經持戒。精進難
T2122_.53.0899b13: 及。何縁壽終墮此蟲中。道人答曰。用卿恩愛
T2122_.53.0899b14: 悲哀呼嗟。起恩愛心戀慕愁憂。用是壽終即
T2122_.53.0899b15: 墮蟲中。道人爲蟲説經。卿精進奉經持法。福
T2122_.53.0899b16: 應生天在諸佛前。但坐恩愛戀慕之想。墮此
T2122_.53.0899b17: 蟲中亦可慚愧。蟲聞其言。心開意解。便自剋
T2122_.53.0899b18: 責。即時壽終。便得上生。是以今者唯應檢校
T2122_.53.0899b19: 知心善惡。改過爲福。省己爲人。不得懈怠自
T2122_.53.0899b20: 損來報
T2122_.53.0899b21: 進益部第四
T2122_.53.0899b22: 如月燈三昧經云。佛言。若有菩薩能行精進。
T2122_.53.0899b23: 有十種利益。何等爲十。一他不折伏。二得佛
T2122_.53.0899b24: 所攝。三爲非人所護。四聞法不忘。五未聞能
T2122_.53.0899b25: 聞。六増長辯才。七得三昧性。八少病少惱。
T2122_.53.0899b26: 九隨所得食食已能消。十如憂鉢羅華不同
T2122_.53.0899b27: 於朽
T2122_.53.0899b28: 又大寶積經云。第四精進有十念。一念佛無
T2122_.53.0899b29: 量功徳。二念法不思議解脱。三念僧清淨無
T2122_.53.0899c01: 染。四念行大慈安立衆生。五念行大悲拔濟
T2122_.53.0899c02: 衆苦。六念正定聚勸樂修善。七念邪定聚拔
T2122_.53.0899c03: 令返本。八念諸餓鬼飢渇熱惱。九念諸畜生
T2122_.53.0899c04: 長受衆苦。十念諸地獄備受燒煮。菩薩如是
T2122_.53.0899c05: 思惟十念三寶功徳。專念不亂。是名正念精
T2122_.53.0899c06: 進
T2122_.53.0899c07: 又六度經云。復有四種精進具足智慧。何等
T2122_.53.0899c08: 爲四。一勤於多聞。二勤於總持。三勤於樂説。
T2122_.53.0899c09: 四勤於正行

T2122_.53.0899c10:

感應縁

略引
五驗

T2122_.53.0899c11: 晋沙門帛僧光
T2122_.53.0899c12: 晋沙門竺曇猷
T2122_.53.0899c13: 宋沙門釋僧規
T2122_.53.0899c14: 周沙門釋慧景
T2122_.53.0899c15: 隋沙門釋曇詢
T2122_.53.0899c16: 晋剡隱岳山有帛僧光。或云曇光。未詳何許
T2122_.53.0899c17: 人。少習禪業。晋永和初游于江東。投剡之
T2122_.53.0899c18: 石城山。山民咸云。此中舊有猛獸之災。及
T2122_.53.0899c19: 山神縱暴人蹤久絶。光了無懼色。雇人開
T2122_.53.0899c20: 薙負杖而前。行入數里。忽大風雨。群虎號
T2122_.53.0899c21: 鳴。光於山南見一石室。乃止其中安禪合
T2122_.53.0899c22: 掌。以爲栖禪之處。至明旦雨息。乃入村乞
T2122_.53.0899c23: 食。夕復還中。經三日乃見山神。或作虎形。
T2122_.53.0899c24: 或作蛇身。競來＊悑光。光一皆不恐。經三日
T2122_.53.0899c25: 又夢見山神。自言。移往章安縣韓石山住。推
T2122_.53.0899c26: 室以相奉。爾後採薪通流道俗宗事。樂禪來
T2122_.53.0899c27: 學者。起茅茨於室側。漸成寺舍。因名隱岳。
T2122_.53.0899c28: 光毎入定輒七日不起。處山五十三載。春秋
T2122_.53.0899c29: 一百一十歳。晋太元之末。以衣蒙頭安坐而
T2122_.53.0900a01: 卒　衆僧咸謂依常入定。過七日後怪其不起。
T2122_.53.0900a02: 乃共看之。顏色如常。唯鼻中無氣。神遷雖久
T2122_.53.0900a03: 而形骸不坼。至宋孝建二年。郭鴻任剡。入
T2122_.53.0900a04: 山禮拜。試以如意撤胸。颯然風起衣肌消
T2122_.53.0900a05: 散。唯白骨在焉。鴻大愧懼收之于室。以塼
T2122_.53.0900a06: 壘其外而泥之。畫其形像。于今尚存
T2122_.53.0900a07: 晋始豐赤城山有曇猷。或云法猷。燉煌人。少
T2122_.53.0900a08: 居苦行習禪定。後游江左止剡之石城山。乞
T2122_.53.0900a09: 食坐禪。甞行到一行蠱家乞食。猷祝願竟。
T2122_.53.0900a10: 忽見蜈蚣從食中跳出。猷快食無他。後移始
T2122_.53.0900a11: 豐赤城山石室坐禪。有猛虎數十蹲在猷前。
T2122_.53.0900a12: 猷誦經如故。一虎獨睡。猷以如意扣虎頭訶。
T2122_.53.0900a13: 何不聽經。俄而群虎皆去。有頃蟒蛇競出。
T2122_.53.0900a14: 大者十餘圍。循環往復擧頭向猷。經半日復
T2122_.53.0900a15: 去。後一日神現形。詣猷曰。法師威徳既重。
T2122_.53.0900a16: 來止此山。弟子輒推室以相奉。猷曰。貧道尋
T2122_.53.0900a17: 山願得相値。何不共住。神曰。弟子無爲不爾。
T2122_.53.0900a18: 但部屬未狎法化。卒難制語。遠人來往。或
T2122_.53.0900a19: 相侵觸。人神道異。是以去耳。猷曰。本是何
T2122_.53.0900a20: 神。居之久近。欲移何處去耶。神曰。弟子夏帝
T2122_.53.0900a21: 之子。居于此山二千餘年。寒石山是家舅所
T2122_.53.0900a22: 治。當往彼住。尋還山陰廟。臨別執手贈猷香
T2122_.53.0900a23: 三奩。於是鳴鞞吹角陵雲而去。赤城山有孤
T2122_.53.0900a24: 巖。獨立秀出干雲。猷搏石作梯昇巖宴坐。接
T2122_.53.0900a25: 竹傳水以供常用。禪學造者十有餘人。王羲
T2122_.53.0900a26: 之聞而故往仰。峯高挹致。敬而返赤。城巖與
T2122_.53.0900a27: 天台瀑布靈溪四明。並相連屬。而天台懸崖
T2122_.53.0900a28: 峻峙峯嶺切天古老相傳云。上有往精舍。
T2122_.53.0900a29: 得道者居之。雖有石橋跨澗而横石斷人。且
T2122_.53.0900b01: 莓苔青滑。自終古已來無得至者。猷行至橋
T2122_.53.0900b02: 所。聞室中聲曰。知君誠篤。今未得度。却後
T2122_.53.0900b03: 十年自當來也。猷心悵然夕留中宿。聞行道
T2122_.53.0900b04: 唱薩聲。旦復欲前。見一人鬚眉皓白。問猷
T2122_.53.0900b05: 所之。猷具答意。公曰。君生死身。何可得去。
T2122_.53.0900b06: 吾是山神故相告耳。猷乃退還。道經一石室。
T2122_.53.0900b07: 過中憩息。俄而雲霧晦合室中盡明。猷神色
T2122_.53.0900b08: 無擾。明旦見人著單衣恰來。曰此乃僕之所
T2122_.53.0900b09: 居。昨行不在。家中遂致掻動。大深愧怍。猷
T2122_.53.0900b10: 曰。若是君室。請以相還。神曰。僕家室已移。
T2122_.53.0900b11: 請留今住。猷停少時。猷恨不得度石橋。後
T2122_.53.0900b12: 潔齋累日復欲更往。見横石洞開。度橋少許。
T2122_.53.0900b13: 覩精舍神僧。果如所説。因燒香中食。食畢神
T2122_.53.0900b14: 僧謂猷曰。却後十年自當來此。今未得住。於
T2122_.53.0900b15: 是而返。＊顧看横石還合如初。晋太元中有
T2122_.53.0900b16: 妖星。帝並下勅諸國有徳沙門令齋懺悔
T2122_.53.0900b17: 禳災。猷乃祈誠冥感。至六日旦見青衣小兒
T2122_.53.0900b18: 來。悔過云。横勞法師。是夕星退。別説云。禳
T2122_.53.0900b19: 星是帛僧光。未詳孰是。猷以大元之末卒
T2122_.53.0900b20: 於山室。屍猶平坐而擧體緑色。晋義熙末。隱
T2122_.53.0900b21: 士神世標入山登巖。故見猷屍不朽。其後欲

T2122_.53.0900b22:

往觀者。輒雲霧所惑無得窺也

右此二驗
梁高僧傳

T2122_.53.0900b23: 宋沙門僧規者。武當寺僧也。時京兆張瑜。于
T2122_.53.0900b24: 此縣常請僧規在家供養。永初元年十二月
T2122_.53.0900b25: 五日。無痾忽暴死。二日而蘇愈。自説云。五
T2122_.53.0900b26: 日夜二更中。聞門衖間曉曉有聲。須臾見有
T2122_.53.0900b27: 五人炳炬火執信幡徑來入屋。叱喝僧規。規
T2122_.53.0900b28: 因頓臥怳然。五人便以赤繩縛將去。行至一
T2122_.53.0900b29: 山都無草木。土色堅黒有類石鐵。山側左右
T2122_.53.0900c01: 白骨填積。山數十里至三岐路。有一人甚長
T2122_.53.0900c02: 壯。被鎧執杖。問曰。五人有幾人來。答正一
T2122_.53.0900c03: 人耳。五人又將規入一道中。俄至一城。外有
T2122_.53.0900c04: 屋數十。築壤爲之。屋前有立木。長十餘丈。
T2122_.53.0900c05: 上有鐵梁。形如 &T019889;

槹。左右有匱貯土。土有
T2122_.53.0900c06: 品數。或有十斛。形亦如五升大者。有一人衣
T2122_.53.0900c07: 幘並赤。語規曰。汝生世時有何罪福。依實
T2122_.53.0900c08: 説之。勿妄言也。規惶＊悑未答。赤衣人如局
T2122_.53.0900c09: 吏云。可開簿檢其罪福也。有頃吏至長木
T2122_.53.0900c10: 下。提一匱土懸鐵梁上稱之。如覺低仰。吏
T2122_.53.0900c11: 謂規曰。此稱量罪福之秤也。汝福少罪多。
T2122_.53.0900c12: 應先受罰。俄有一人衣冠長者。謂規曰。汝沙
T2122_.53.0900c13: 門也。何不念佛。我聞悔過可度八難。規於是
T2122_.53.0900c14: 一心稱佛。衣冠人謂吏曰。可更爲此人稱之
T2122_.53.0900c15: 既是佛弟子。幸可度脱。吏乃復上匱稱之。
T2122_.53.0900c16: 秤乃正平。既而將規至監官前辯之。監官
T2122_.53.0900c17: 執筆觀簿遲疑久之。又有一人朱衣玄冠珮
T2122_.53.0900c18: 印綬執玉版。來曰。算簿上未有此人名也。
T2122_.53.0900c19: 監官愕然。命右右收録云。須臾見反縛向五
T2122_.53.0900c20: 人來。監官曰。殺鬼何以濫將人來。乃鞭之。少
T2122_.53.0900c21: 頃有使者稱天帝。喚道人來。既至帝宮經見
T2122_.53.0900c22: 踐歴。略皆金寶。精光晃𦸸。不得凝視。帝左
T2122_.53.0900c23: 右朱衣寶冠飾以華珍。帝曰。汝是沙門。何不
T2122_.53.0900c24: 勤業。而爲小鬼横收捕也。規稽首諸佛祈恩
T2122_.53.0900c25: 請福。帝曰。汝命未盡。今當還生。宜勤精進。
T2122_.53.0900c26: 勿屡游白衣家。殺鬼取人亦多枉濫。如汝比
T2122_.53.0900c27: 也。規曰。横濫之厄。當以何方而濟免之。帝
T2122_.53.0900c28: 曰。廣設福業最爲善也。若不辦爾可作八關
T2122_.53.0900c29: 齋。生免横禍死離地獄。亦其次也。語畢遣
T2122_.53.0901a01: 規去。行還未久。見一精舍。大有沙門。見武當
T2122_.53.0901a02: 寺主白法師弟子慧進皆在焉。居宇宏整資
T2122_.53.0901a03: 待自然。規請欲居之。有一沙門曰。此是福地
T2122_.53.0901a04: 非君所得處也。使者將規還至瑜家而去。何
T2122_.53.0901a05: 澹之。東海人。宋大司農。不信經法多行殘害。
T2122_.53.0901a06: 永初中得病見一鬼。形甚長壯牛頭人身。手
T2122_.53.0901a07: 執鐵叉晝夜守之。憂＊悑屏營。使道家作章符
T2122_.53.0901a08: 印録。備諸禳絶而猶見如故。相識沙門慧
T2122_.53.0901a09: 義。聞其病往候之。澹爲説所見。慧義曰。此
T2122_.53.0901a10: 是牛頭阿旁也。罪福不昧唯人所招。君能轉
T2122_.53.0901a11: 心向法。則此鬼自消。澹之迷佷不革。頃之

T2122_.53.0901a12:

遂死

右一驗出
冥祥記

T2122_.53.0901a13: 周大同二年有慧景法師爲寺主。道素高潔
T2122_.53.0901a14: 有慧振法。師先於寺後山上起頭陀屋二間。
T2122_.53.0901a15: 常有善神衞護。普通元年四月二十日。有
T2122_.53.0901a16: 新受戒僧慧徴。往屋中誦戒。小有疲懈。山神
T2122_.53.0901a17: 現形。又著烏衣。身長一丈。手執索。慧徴驚懼
T2122_.53.0901a18: 還寺。普通八年四月十五日。寺僧僧覆往此
T2122_.53.0901a19: 屋中誓一夏誦經。初爾一日誦習不懈。至第
T2122_.53.0901a20: 二日還寺消息。須臾之間山上石下。聲如雷
T2122_.53.0901a21: 電。有一塊石打屋。僧覆驚起。辭謝誦經不
T2122_.53.0901a22: 敢復眠。大同四年四月十二日中。竟有一客
T2122_.53.0901a23: 僧名法珍。縁家在壽陽。來寺禮拜。仍至寺後
T2122_.53.0901a24: 山上。既見石窟中舊有好泉水。水甚清潔。
T2122_.53.0901a25: 仍就此坐禪。俄爾之間空中有聲語令避去。
T2122_.53.0901a26: 其都不動。須臾虎來。以前脚撮其頭。血流出
T2122_.53.0901a27: 面。四十餘日。瘡差而去。中大同元年二月五
T2122_.53.0901a28: 日。攝山神現形。著菩薩巾披袈裟。形貌極端
T2122_.53.0901a29: 正。侍從左右三十餘人。一人捉香鑪在前。
T2122_.53.0901b01: 來入禪堂詣弘誓法師所。自坐胡床。與法師
T2122_.53.0901b02: 共語。并請寺衆行道。又至其年四月四日夜。
T2122_.53.0901b03: 爾時大風禪堂僧智遠等。聞外如有數十人
T2122_.53.0901b04: 行聲。至後夜見當戸邊有一木。景智遠等
T2122_.53.0901b05: 仍還大寺解齋。比還開禪堂戸已見此。景
T2122_.53.0901b06: 在禪床坐。見一紙書令安置故禪堂後石窟
T2122_.53.0901b07: 中。慧虔初捧不移。末道當移石窟。即便輕
T2122_.53.0901b08: 擧。至其年五月十四日。復更書一片石與景
T2122_.53.0901b09: 遠二僧。令於禪堂後種竹。自稱名菩提
T2122_.53.0901b10: 隋懷州柏尖山寺釋曇詢。俗姓楊。弘農華陰
T2122_.53.0901b11: 人也。謹攝自修宗禀心學。遠訪巖隱。游至白
T2122_.53.0901b12: 鹿山北霖落泉寺逢曇準禪師。授以禪法。又
T2122_.53.0901b13: 往稠禪師所。問其津道。極相禮遇。善洽禪
T2122_.53.0901b14: 味。後經三夏移住鹿土谷修禪。屬枯泉重出
T2122_.53.0901b15: &T064779;

麋繞院。故得美水馴獸。日濟道隣。從學
T2122_.53.0901b16: 之徒相慶茲瑞。時因請法暫往雲門。値徑陰
T2122_.53.0901b17: 霧昏暗失路。忽蒙山神示道方會本途。此乃
T2122_.53.0901b18: 化感幽冥神明翊衞。時有盜者來竊蔬菜。將
T2122_.53.0901b19: 欲出園。乃爲群蜂所螫。詢聞來救。慈心將治
T2122_.53.0901b20: 得全餘命。嘗有趙人遠至殷勤。致禮陳云。
T2122_.53.0901b21: 弟子因病死蘇。往見閻羅王。詰問罪當就獄。
T2122_.53.0901b22: 頼蒙詢師來爲請命。王因放免。生來未面遠
T2122_.53.0901b23: 訪方委。又山行値二虎鬪。累日不歇。詢執錫
T2122_.53.0901b24: 分之。以身爲翳。語云。汝同居林藪。計無大
T2122_.53.0901b25: 乖。幸各分路。何須固忿。虎聞低頭。飮氣而
T2122_.53.0901b26: 散。屡逢熊虎。交諍不歇。皆詢往救。略同前
T2122_.53.0901b27: 述。入定鳥不亂。獸見如偶。又陰徳感物顯
T2122_.53.0901b28: 用藏仁。毎入禪定七日爲期。白虎入房同
T2122_.53.0901b29: 居窟宅。獨處靜院不出十年。隋文重徳屡送
T2122_.53.0901c01: 璽書。兼賜香供重疊累載。以開皇初年風疹
T2122_.53.0901c02: 忽増。卒於柏尖山寺。春秋八十。初遘疾彌
T2122_.53.0901c03: 留。忽有神光照燭香風拂戸。又感異鳥白頸
T2122_.53.0901c04: 赤身。繞院空飛。聲唳哀切。氣至大漸。鳥住
T2122_.53.0901c05: 堂基。自然狎附。不畏人物。或在房門至于臥
T2122_.53.0901c06: 席。悲鳴逾甚血沸眼中。既爾往化。鳥便飛
T2122_.53.0901c07: 出外空旋轉奄然翔逝。又感猛虎繞院虓 &T049013;

。
T2122_.53.0901c08: 兩宵霧昏三日結慘又加山崩石墜林摧澗
T2122_.53.0901c09: 塞。驚動人畜恓惶失據。其哀感靈祥疇能

T2122_.53.0901c10:

殫記

右世二驗出
唐高僧傳

T2122_.53.0901c11: 法苑珠林卷第八十三
T2122_.53.0901c12:
T2122_.53.0901c13:
T2122_.53.0901c14:
T2122_.53.0901c15: 法苑珠林卷第八十四
T2122_.53.0901c16: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0901c17: 六度篇第八十五之五

T2122_.53.0901c18:

禪定部第五

此別五部

T2122_.53.0901c19: 述意部　引證部　頭陀部　利益部
T2122_.53.0901c20: 禪定部
T2122_.53.0901c21: 述意部第一
T2122_.53.0901c22: 夫神通勝業非定不生。無漏慧根非靜不發。
T2122_.53.0901c23: 故經曰。深修禪定得五神通。心在一縁是三
T2122_.53.0901c24: 昧相。書亦有言。當使形如枯木。心若死灰。
T2122_.53.0901c25: 不充誳於富貴。不隕穫於貧賤。栖神冥漢
T2122_.53.0901c26: 之内。遺形塵埃之表。故攝心一處便是功徳
T2122_.53.0901c27: 叢林。散意片時即名煩惱羅刹。所以曇光釋
T2122_.53.0901c28: 子降猛虎於漆前。螺髻仙人宿巣禽於頂上。
T2122_.53.0901c29: 是知大士常修宴坐。不斷煩惱而入涅槃。不

Footnote:

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