SAT DB

T2122_.53.0926a01: 打之一下已。語言。歸依佛。賊以畏故即便隨
T2122_.53.0926a02: 語歸依於佛。復打二下。語言。歸依法。賊畏
T2122_.53.0926a03: 死故復言歸依法。第三打時。復語之言。歸依
T2122_.53.0926a04: 僧。賊時畏故復言歸依僧即自思惟。今此
T2122_.53.0926a05: 道人有幾歸依。若多有者必不見放。身體疲
T2122_.53.0926a06: 痛即求出家。有人問言。汝先作賊造諸惡行。
T2122_.53.0926a07: 以何事故出家修道。答彼人言。我亦觀察佛
T2122_.53.0926a08: 法之利。然後出家。我於本日遇善知識。以
T2122_.53.0926a09: 杖打我三下唯有少許命在不絶。如來世尊
T2122_.53.0926a10: 實一切智。若教弟子四歸依者。我命即絶。
T2122_.53.0926a11: 佛遠見斯事。故教比丘打賊三下。使我不死。
T2122_.53.0926a12: 是故唯説三歸不説四歸
T2122_.53.0926a13: 受法部第五
T2122_.53.0926a14: 依毘尼母論。三歸有五種。一翻邪。二五戒。

T2122_.53.0926a15:

三八戒。四十戒。五大戒

五八十戒三歸下依受
文自別。大戒三歸者。

T2122_.53.0926a16:

佛初度人未秉羯磨已前有受三歸得戒者。有善來得戒
者。今此宗中但明信邪日久今創易心歸正佛今先受

T2122_.53.0926a17:

三歸後始懺悔。是名翻邪三歸。故智度論云。先始三歸
後始懺悔。若久來信佛不須先受三歸。但依五戒八戒三

T2122_.53.0926a18:

歸。先懺悔已。後受
三歸。然後説戒相

依智度論。正欲受時具修威

T2122_.53.0926a19: 儀。至一出家人前。戒師爲説善惡兩法。令
T2122_.53.0926a20: 識邪正生其欣厭開託心神。然後爲授云

T2122_.53.0926a21:

我某甲盡形壽。歸依佛。歸依法。歸依僧

三説

T2122_.53.0926a22: 我某甲盡形壽。歸依佛竟。歸依法竟。歸依

T2122_.53.0926a23:

僧竟

三説

初三歸依竟即發善法。次三結已。

T2122_.53.0926a24: 唯有身口無教屬己。故薩婆多論云。若淳
T2122_.53.0926a25: 重心受具教無教。若輕慢心受但有其教。無

T2122_.53.0926a26:

其無教

言教無教者。猶
是作無作戒也

T2122_.53.0926a27: 得失部第六
T2122_.53.0926a28: 如薩婆多論。問他人爲求受歸趣者。是人
T2122_.53.0926b01: 爲得不。答或有得不得者。如迦尸女瘂不能
T2122_.53.0926b02: 言。餘人爲受者得。自若能言。不得歸戒也。
T2122_.53.0926b03: 又依大集經云。妊身女人恐胎不安。先受三
T2122_.53.0926b04: 歸已兒無加害。乃至生後身心具足。善神擁
T2122_.53.0926b05: 護。問曰。總別云何。答曰。二種皆得。故善
T2122_.53.0926b06: 見論云。受有兩種。一別受言。我某甲歸依

T2122_.53.0926b07:

佛。歸依佛竟

法僧
亦爾

二總受者。如前受者是也。

T2122_.53.0926b08: 若師教言歸依佛。弟子答言。不正云歸依弗。
T2122_.53.0926b09: 若師言佛。弟子言弗不得成。若師及弟子言
T2122_.53.0926b10: 倶不正者。不成三歸。若師教言歸依佛。弟
T2122_.53.0926b11: 子答爾。或言不出口。或逐師語不具。又
T2122_.53.0926b12: 不稱己名字。並不成歸。或中邊二國。言音
T2122_.53.0926b13: 不同。不相領解者不成。若指事教解者得成。
T2122_.53.0926b14: 如似夷人好樂殺生戒。師手執其刀用擬畜
T2122_.53.0926b15: 生。汝自今已去更不得如此殺。汝能持不。胡
T2122_.53.0926b16: 夷頷頭。答言。好亦得成受戒
T2122_.53.0926b17: 問曰。先後云何。答曰。如薩婆多論云。若弟
T2122_.53.0926b18: 子先稱法後稱佛。不成三歸。以三寶位差別
T2122_.53.0926b19: 故。若愚癡無所曉知。不是惡心説不次者。
T2122_.53.0926b20: 自不得罪。亦成三歸。若先知解故倒説者得
T2122_.53.0926b21: 罪。亦不成三歸。問曰。對趣云何。答曰。如薩
T2122_.53.0926b22: 婆多論云。趣通五道皆得三歸。除重地獄。自
T2122_.53.0926b23: 外山間樹下空野海邊輕繋地獄。皆得成歸。
T2122_.53.0926b24: 無受戒法。又成實論問曰。餘道衆生得戒律
T2122_.53.0926b25: 儀不。答曰。經説諸龍亦得受一日戒。故知
T2122_.53.0926b26: 得有。又善見論云。龍神等得受三歸五戒不。
T2122_.53.0926b27: 答曰。如薩婆多論説。龍畜等以業報無所知
T2122_.53.0926b28: 曉。故不成受。除經中説得受八齋。但増其
T2122_.53.0926b29: 善。不得齋也。又如四分律説龍得三歸者。如
T2122_.53.0926c01: 賈人兄弟等但得翻邪三歸無其戒也。雖律
T2122_.53.0926c02: 中龍神得受三歸者。此並知解人語。識其意
T2122_.53.0926c03: 趣。方與受戒。自外愚癡猪羊 &T045006;

蛤等。並不
T2122_.53.0926c04: 發歸
T2122_.53.0926c05: 問曰。漸頓云何。答曰。如依薩婆多論。漸頓
T2122_.53.0926c06: 倶不得
T2122_.53.0926c07: 問曰。若爾何故經論云有一語二語優婆塞
T2122_.53.0926c08: 等。答曰。此是制前。制後不得。問得從一二
T2122_.53.0926c09: 三人各受一歸。答曰。不得
T2122_.53.0926c10: 問曰。得一年二年受不。答曰。隨日多少受皆
T2122_.53.0926c11: 得也
T2122_.53.0926c12: 法苑珠林卷第八十七
T2122_.53.0926c13:
T2122_.53.0926c14:
T2122_.53.0926c15:
T2122_.53.0926c16: 法苑珠林卷第八十八
T2122_.53.0926c17: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0926c18: 受戒部第八十七之二

T2122_.53.0926c19:

五戒部第四

此別六部

T2122_.53.0926c20: 述意部　遮難部　受法部　戒相部
T2122_.53.0926c21: 得失部　神衞部
T2122_.53.0926c22: 述意部第一
T2122_.53.0926c23: 夫世俗所尚。仁義禮智信也。含識所資。不
T2122_.53.0926c24: 殺盜婬妄酒也。雖道俗相乖。漸教通也。故發
T2122_.53.0926c25: 於仁者則不殺。奉於義者則不盜。敬於禮者
T2122_.53.0926c26: 則不婬。説於信者則不妄。師於智者則不
T2122_.53.0926c27: 酒。斯蓋接化於一時。非即修本之教。修本
T2122_.53.0926c28: 教者是謂正法。内訓弘道必始于因。因者
T2122_.53.0926c29: 殺盜婬妄酒也。此則在於實法。指事直言。故
T2122_.53.0927a01: 不假飾詞託名現意。如斯而修因。不期果而
T2122_.53.0927a02: 果證。不羨樂而樂彰。若略近而望遠。棄小
T2122_.53.0927a03: 而保大。則無所歸趣矣。故知受持不殺之因。
T2122_.53.0927a04: 自證乎仁義之果。所以知其然。今見奉戒不
T2122_.53.0927a05: 殺。不求仁而仁著。持戒不盜。不欣義而義
T2122_.53.0927a06: 敷。守戒不婬。不祈禮而禮立。遵戒不妄。不
T2122_.53.0927a07: 慕信而信揚。受戒捨酒。不行智而智明。如
T2122_.53.0927a08: 斯之實。可謂振網持綱萬目開張。振機馭
T2122_.53.0927a09: 㝢以離寒暑。復何功可以加之。何徳可以
T2122_.53.0927a10: 背之。若不是修昧於所欲。徒役慮於形名。勞
T2122_.53.0927a11: 心乎百氏。倦形神於宵夜。喪耳目於良晨。
T2122_.53.0927a12: 何乖道之遠。逝而不及者乎。得其本則無欲
T2122_.53.0927a13: 而不辯矣。始知呑舟之魚。不産溝洫之水。
T2122_.53.0927a14: 鵬鵾之鳥。豈翔尺鷃之林也
T2122_.53.0927a15: 遮難部第二
T2122_.53.0927a16: 夫欲受戒者。戒師先須問其遮難。故成實論
T2122_.53.0927a17: 問遮。逆罪人賊住。汚比丘尼等不聽作比
T2122_.53.0927a18: 丘。是等諸人若爲白衣得善律儀。不遮修行
T2122_.53.0927a19: 施慈等善。但有世間戒。以是人爲業所汚
T2122_.53.0927a20: 亦障聖道故。不聽出家
T2122_.53.0927a21: 又優婆塞戒經云。佛言。若欲受優婆塞戒増
T2122_.53.0927a22: 長財命。先當諮啓所生父母次報妻子奴婢

T2122_.53.0927a23:

等次白國王

此須白者爲國王禁制不許受戒所
以須白若先不禁。不勞須白也

既問

T2122_.53.0927a24: 聽已。誰有出家發菩提心者。便往其所頭面
T2122_.53.0927a25: 作禮。軟言問訊。作如是言。大徳。我是丈夫具
T2122_.53.0927a26: 男子身。欲受菩薩優婆塞戒。惟願大徳憐愍

T2122_.53.0927a27:

故聽

一説便得若受聲聞別解脱戒縱無發。菩提心
人。但發小乘心。出家五衆人邊受並得戒也

是

T2122_.53.0927a28: 時比丘應作是言。汝之父母妻子奴婢國主
T2122_.53.0927a29: 並聽不。若言聽者。復應問言。汝不曾負佛法
T2122_.53.0927b01: 僧物及他物耶。若言不負。復應問言。汝今
T2122_.53.0927b02: 身中將無内外身心病耶。若言無者。復應問
T2122_.53.0927b03: 言。汝不於諸比丘比丘尼所作非法耶。若
T2122_.53.0927b04: 言不作。復應問言。汝將不作五逆罪耶。汝
T2122_.53.0927b05: 不作盜法人不。汝非無根二根人不。汝不受
T2122_.53.0927b06: 八戒齋不犯重耶。汝父母師病不棄去耶。汝
T2122_.53.0927b07: 將非殺發菩提心人耶。汝不盜現前僧物耶。
T2122_.53.0927b08: 汝不兩舌惡口成於惡人耶。汝不於母女姉
T2122_.53.0927b09: 妹作非法耶。汝不於大衆作妄語乎。若言無
T2122_.53.0927b10: 者。復應語言。善男子。此戒甚難。能爲沙彌
T2122_.53.0927b11: 十戒大比丘戒及菩薩戒乃至菩提而作根
T2122_.53.0927b12: 本。至心受持則能獲得如是等戒無量利益。
T2122_.53.0927b13: 若有毀破如是戒者。則於無量無邊世中處
T2122_.53.0927b14: 三惡道受大苦惱。汝今欲得無量利益。能
T2122_.53.0927b15: 志心受不。若言能者。次教受三歸。復應問
T2122_.53.0927b16: 言。此戒甚難。若歸佛已。寧捨身命終不依
T2122_.53.0927b17: 於自在天等。若歸法已。寧捨身命不依於
T2122_.53.0927b18: 外道典籍若歸僧已。寧捨身命終不依＊於外
T2122_.53.0927b19: 道邪衆。汝能如是＊志心歸依於三寶不。若
T2122_.53.0927b20: 言能者。應令滿六月日親近承事出家智者。
T2122_.53.0927b21: 智者復應＊志心觀其身四種威儀。若知是人
T2122_.53.0927b22: 能如教作。過六月已和合衆僧。滿二十人作
T2122_.53.0927b23: 白羯磨云。大徳僧聽。是某甲今於僧中乞
T2122_.53.0927b24: 受優婆塞戒已。六月中淨四威儀。＊志心受
T2122_.53.0927b25: 持淨莊嚴地。是人丈夫具男子身。若僧聽者。

T2122_.53.0927b26:

僧皆默然。不聽者説

一説便得。若非信邪。舊來正
信者。不須受此翻邪三歸六月

T2122_.53.0927b27:

試。直問遮難教令懴悔。已即與授
五戒八戒三歸便得。不同此也

T2122_.53.0927b28: 受法部第三
T2122_.53.0927b29: 若欲受戒具修威儀。對一出家五衆人前受。
T2122_.53.0927c01: 故智度論云

T2122_.53.0927c02:

我某甲歸依佛歸依法依歸僧

三説

我某甲歸

T2122_.53.0927c03:

依佛竟。歸依法竟。歸依僧竟

三説

我是釋迦

T2122_.53.0927c04:

牟尼佛優婆

塞夷

證知我。我某甲從今日盡壽

T2122_.53.0927c05: 歸依。戒師應言。汝優婆塞聽是。多陀阿伽
T2122_.53.0927c06: 度阿羅訶三藐三佛陀知人見人。爲優婆塞
T2122_.53.0927c07: 説五戒如是。汝盡受持。何等爲五。一盡形
T2122_.53.0927c08: 壽不殺生。是優婆塞戒。是中盡形壽不應故

T2122_.53.0927c09:

殺生。是事若能當言諾

雖論言諾。改
諾云能無咎

T2122_.53.0927c10: 二盡形壽不偸盜。是優婆塞戒。是中盡形壽
T2122_.53.0927c11: 不應偸盜。是事若能當言能。三盡形壽不邪
T2122_.53.0927c12: 婬。是優婆塞戒。是中盡形壽不應邪婬。是
T2122_.53.0927c13: 事若能當言能。四盡形壽不妄語。是優婆塞
T2122_.53.0927c14: 戒。是中盡形壽不應妄語。是事若能當言能。
T2122_.53.0927c15: 五盡形壽不飮酒。是優婆塞戒。是中盡形壽
T2122_.53.0927c16: 不應飮酒。是事若能當言能。既説相已。又
T2122_.53.0927c17: 應語言。是優婆塞五戒盡＊受持。當供養三
T2122_.53.0927c18: 寶勤修福徳。遠求佛道近證人天。歳三長月
T2122_.53.0927c19: 六齋若能持者。並須爲之。若受一戒者。文
T2122_.53.0927c20: 中應除五之一字。直云我爲不殺戒優婆塞。
T2122_.53.0927c21: 餘文如前三歸依。第三遍已即發五戒。後
T2122_.53.0927c22: 時三結。直付囑之
T2122_.53.0927c23: 故薩婆多論。問曰。若不受三歸得五戒不。答

T2122_.53.0927c24:

不得。要先受三歸。後方得戒

下受八戒
亦同此法

T2122_.53.0927c25: 戒相部第四
T2122_.53.0927c26: 若薩婆多論。問曰。五戒中幾是實戒。答曰。
T2122_.53.0927c27: 前四是實。後一是遮。所以同結者。以是放
T2122_.53.0927c28: 逸根本能犯四戒。如迦葉佛時。有優婆塞。由
T2122_.53.0927c29: 飮酒故婬他妻盜他鷄殺。他人來問。時答言
T2122_.53.0928a01: 不作。便犯妄語。亦能造四逆。唯不能破僧
T2122_.53.0928a02: 若受不殺戒。乃至一切有形蠢動皆不得加
T2122_.53.0928a03: 害。及食雜肉葷辛等。皆不得犯
T2122_.53.0928a04: 故楞伽經云。佛告大慧。菩薩有無量因縁不
T2122_.53.0928a05: 應食肉。我今略説十種因縁。一謂一切衆
T2122_.53.0928a06: 生從本已來展轉因縁。常爲六親以親想故
T2122_.53.0928a07: 不應食肉。二驢騾馲駝狐狗牛馬人畜等肉
T2122_.53.0928a08: 屠者雜賣故。三不淨氣分所生長故。四衆生
T2122_.53.0928a09: 聞氣悉生恐悑。如旃陀羅。狗見憎惡驚怖
T2122_.53.0928a10: 群吠故。五令修行者慈心不生故。六凡愚所
T2122_.53.0928a11: 嗜臭穢不淨無善名稱故。七令諸呪術不成
T2122_.53.0928a12: 就故。人以殺生者見形起識染味著故。九彼
T2122_.53.0928a13: 食肉者諸天所棄令口氣臭多惡故。十空閑
T2122_.53.0928a14: 林中虎狼聞香。我常説言。凡所飮食作子
T2122_.53.0928a15: 肉想。作服藥想。故此過去有王。名師子蘇陀
T2122_.53.0928a16: 婆。食種種肉。遂至人肉。臣民不忍。即便謀
T2122_.53.0928a17: 反。如班足王經説
T2122_.53.0928a18: 又涅槃經云。夫食肉者。斷大慈種。行住坐
T2122_.53.0928a19: 臥一切衆生聞其肉氣悉生恐怖。譬如有人。
T2122_.53.0928a20: 近師子已。衆人見之。聞師子臭。亦生恐怖。
T2122_.53.0928a21: 如人噉蒜臭穢可惡。餘人見之聞臭捨去。説
T2122_.53.0928a22: 遠見之猶不欲視。況當近之。水陸空行悉捨
T2122_.53.0928a23: 之走。咸言。此人是我等怨。是故菩薩不習
T2122_.53.0928a24: 食肉也
T2122_.53.0928a25: 義云。五戒優婆塞等。如俗家井水。多有細
T2122_.53.0928a26: 小諸蟲。盡須漉看還置本處。欲有行動亦
T2122_.53.0928a27: 須齎漉袋自隨
T2122_.53.0928a28: 若受不盜者。下至一枝草一粒穀等。皆不得
T2122_.53.0928a29: 取
T2122_.53.0928b01: 故智度論云。憍梵鉢提。試看一粒穀生熟不
T2122_.53.0928b02: 還本主。犯於業道尚五百世中爲牛。乃至
T2122_.53.0928b03: 成羅漢已猶自齝食
T2122_.53.0928b04: 若受不邪婬者。如智度論云。除己妻外。餘
T2122_.53.0928b05: 之男女鬼神畜生可得行婬者。悉是邪行。雖
T2122_.53.0928b06: 是自妻不犯。然須避於非處。謂自妻非道及
T2122_.53.0928b07: 得身已。亦須禁之。恐傷胎故。産三年内須
T2122_.53.0928b08: 亦避愼。謂防乳竭。若別有乳母不在制限
T2122_.53.0928b09: 又成實論云。自妻非處。謂口及大便處。及
T2122_.53.0928b10: 一切女人爲父母兒所護。出家女人等爲法
T2122_.53.0928b11: 護故亦名邪婬。若無主女人衆人前自來爲
T2122_.53.0928b12: 妻。如法者不犯
T2122_.53.0928b13: 又提謂經云。年三長月六齋三明日月燈火

T2122_.53.0928b14:

下及八王日。亦名八節日。並須禁之

八王日
如下述

T2122_.53.0928b15: 若受不妄語戒者。但使心虚。無問境之虚實
T2122_.53.0928b16: 並犯
T2122_.53.0928b17: 又智度論。問曰。何故優婆塞愼口律儀及淨
T2122_.53.0928b18: 命耶
T2122_.53.0928b19: 答曰。白衣居家受世間樂。兼修福徳。不能
T2122_.53.0928b20: 盡行戒法。是故佛令持五戒。復於口業妄語
T2122_.53.0928b21: 最重。以妄語故能作餘過。或故作不故作。若
T2122_.53.0928b22: 但妄語已攝三事。若説實語。四種正語皆已
T2122_.53.0928b23: 攝。盡於諸善中實爲最大
T2122_.53.0928b24: 又成實論云。雖是實語。以非時故即名綺語。
T2122_.53.0928b25: 或是時以隨順衰惱無利益故。或雖利益。以
T2122_.53.0928b26: 言無本義理不次。惱心説故皆名綺語
T2122_.53.0928b27: 又摩徳勒伽論云。爲他傳罵皆徳罪故
T2122_.53.0928b28: 又薩婆多論云。妄語兩舌惡口相歴各作四
T2122_.53.0928b29: 句。一是妄語非兩舌惡口。傳他此語向彼説。
T2122_.53.0928c01: 以不實故是妄語。不以分離心故非兩舌。軟
T2122_.53.0928c02: 語説故非惡口。餘句類。互可知
T2122_.53.0928c03: 又成實論云。餘三業。或合或離。綺語一種
T2122_.53.0928c04: 必不相離
T2122_.53.0928c05: 又善生經云。若當妄語。亦攝綺語兩舌惡口
T2122_.53.0928c06: 義
T2122_.53.0928c07: 又薩婆多論云。不妄語者。若説法義。論傳
T2122_.53.0928c08: 一切是非。莫自稱爲是。常令推寄有本則無
T2122_.53.0928c09: 過也。不爾斧在口中。若受不飮酒者。如四
T2122_.53.0928c10: 分律云。若飮酒者。乃至不得以草滴酒口
T2122_.53.0928c11: 中
T2122_.53.0928c12: 又智度論云。飮酒有三十五過失。何等三十
T2122_.53.0928c13: 五。答曰。一現世財物虚竭。何以故。飮酒醉
T2122_.53.0928c14: 亂心無節限。用費無度故。二衆病之門。三
T2122_.53.0928c15: 鬪諍之本。四裸露無恥。五醜名惡露人所不
T2122_.53.0928c16: 敬。六無復智慧。七應所得物而不得已。所
T2122_.53.0928c17: 得物而散失。八伏匿之事盡向人説。九種
T2122_.53.0928c18: 種事業廢不成辦。十醉爲愁本何以故。醉中
T2122_.53.0928c19: 多失醒則慚愧憂愁。十一身力轉少。十二身
T2122_.53.0928c20: 色壞。十三不知敬父。十四不知敬母。十五
T2122_.53.0928c21: 不敬沙門。十六不敬婆羅門。十七不敬叔伯
T2122_.53.0928c22: 及尊長。何以故。醉悶憒惱無所別故。十八
T2122_.53.0928c23: 不尊敬佛。十九不敬法。二十不敬僧。二十
T2122_.53.0928c24: 一近朋黨惡人。二十二疏遠賢善。二十三
T2122_.53.0928c25: 作破戒人。二十四無慚愧。二十五不守六情。
T2122_.53.0928c26: 二十六縱色放逸。二十七人所憎惡不喜見
T2122_.53.0928c27: 之。二十八貴重親屬及諸知識所共擯棄。二
T2122_.53.0928c28: 十九行不善法。三十棄捨善法。三十一明人
T2122_.53.0928c29: 智士所不信用。何以故。酒放逸故。三十二遠
T2122_.53.0929a01: 離涅槃。三十三種狂癡因縁。三十四身壞命
T2122_.53.0929a02: 終墮惡道泥犁中。三十五若得爲人所生之
T2122_.53.0929a03: 處常當狂騃。如是種種過失。是故不飮酒
T2122_.53.0929a04: 又薩婆多論云。五戒優婆塞聽販賣。但不得
T2122_.53.0929a05: 作五業。一不得販賣畜生。自有者聽直賣。
T2122_.53.0929a06: 不得與屠兒家。二不得販賣弓刀箭矟。自有
T2122_.53.0929a07: 者聽直賣。不得與屠兒殺害家。三不得酤酒
T2122_.53.0929a08: 爲業。自有者聽直酤。四不得壓油爲業。外
T2122_.53.0929a09: 國麻中有蟲故犯。准此無蟲應不犯。五不
T2122_.53.0929a10: 得作五大色染。多殺蟲故。如秦地染青亦多
T2122_.53.0929a11: 殺蟲入五大色數
T2122_.53.0929a12: 又善生經云。受戒者。五處不應行。謂屠兒
T2122_.53.0929a13: 婬女酒肆國王旃陀羅舍等。有五種業不應
T2122_.53.0929a14: 作。謂賣毒藥釀皮樗蒱圍棊六博歌舞唱伎
T2122_.53.0929a15: 等。並不得爲。亦不得親近如是人等
T2122_.53.0929a16: 又寶雲經云。持戒之人不聽向破戒家乞食」
T2122_.53.0929a17: 又阿含經云。遠惡近善有四法。當急走避之
T2122_.53.0929a18: 百由旬。一由旬四十里。百由旬四千里。四法
T2122_.53.0929a19: 者。一惡友。二惡衆。三或多語笑。四或瞋或
T2122_.53.0929a20: 鬪
T2122_.53.0929a21: 又優婆塞五戒相經云。佛告諸比丘。犯殺有
T2122_.53.0929a22: 三種奪人命。一自作。二教人。三遣使。自作
T2122_.53.0929a23: 者。自身作奪他命。教人者。教語他人言。捉
T2122_.53.0929a24: 是人繋縛奪命。遣使者。語他人言。汝識某
T2122_.53.0929a25: 甲不。汝捉是人繋縛奪命。是使隨語奪彼命
T2122_.53.0929a26: 時。優婆塞犯不可悔罪。復有三種。一用内
T2122_.53.0929a27: 色。二用非内色。三用内非内色。第一用内
T2122_.53.0929a28: 色殺者。謂用手打。若用足及餘身分令彼死。
T2122_.53.0929a29: 是犯不可悔罪。若不即死後因是死亦犯不
T2122_.53.0929b01: 可悔。若後不死。是得中罪可悔。第二用不
T2122_.53.0929b02: 内色殺者。若人以木石刀矟弓箭等令彼死
T2122_.53.0929b03: 者。同前得罪。第三用内非内色殺者。以手
T2122_.53.0929b04: 捉木石等打令死者。得罪同前。復有不以此
T2122_.53.0929b05: 三殺。但合諸毒藥著眼耳鼻身上食中被褥
T2122_.53.0929b06: 等。中令彼死者。亦同前罪
T2122_.53.0929b07: 若優婆塞。或作火坑謾心造者。若人墮死
T2122_.53.0929b08: 犯不可悔罪。非人鬼神等墮中死者。犯中罪
T2122_.53.0929b09: 可悔。畜生死者。犯下罪可悔。若都無死者。
T2122_.53.0929b10: 犯三方便可悔輕罪。若剋心唯爲人造火坑
T2122_.53.0929b11: 不通餘者。若人墮死犯不可悔。不死犯方便。
T2122_.53.0929b12: 非人畜生死者不犯。若優婆塞。或用口業呪
T2122_.53.0929b13: 術令死。或有歎死讃死。或有氣力人心起惡
T2122_.53.0929b14: 念令死。或墮胎令死。得罪重輕並同前准。
T2122_.53.0929b15: 不犯者。或有行來出入誤墮木石等死者。並
T2122_.53.0929b16: 不犯餘如内律具説
T2122_.53.0929b17: 第二盜戒者。以三種取他重物犯不可悔。一
T2122_.53.0929b18: 用心。二用身。三離本處。第一用心者。謂發
T2122_.53.0929b19: 心思惟欲爲偸盜。第二用身者。謂用身分等
T2122_.53.0929b20: 取他物。第三離本處者。隨物在處擧著餘處。
T2122_.53.0929b21: 並得重罪。復有三種取人重物犯不可悔罪。
T2122_.53.0929b22: 一自取。二教他取。三遣使取。復有五種取
T2122_.53.0929b23: 他重物犯不可悔。一苦切取。二輕慢取。三
T2122_.53.0929b24: 詐稱他名字取。四強脱取。五受寄取。重物
T2122_.53.0929b25: 者。若盜五錢。若五錢直得者。犯不可悔罪。
T2122_.53.0929b26: 復有七種取他物犯不可悔。一非己想。二不
T2122_.53.0929b27: 同意。三不暫用。四知有主。五不狂。六不心
T2122_.53.0929b28: 亂。七不病壞心。具此七者取他重物犯不可
T2122_.53.0929b29: 悔。取他不滿五錢輕物犯中可悔。翻前七種
T2122_.53.0929c01: 取他物者。輕重倶不犯
T2122_.53.0929c02: 第三婬戒者。邪婬有四處。一男。二女。三黄
T2122_.53.0929c03: 門。四二根女者。人女非人女畜生女。男者
T2122_.53.0929c04: 人男非人男畜生男。黄門二根各有三種同
T2122_.53.0929c05: 前。若優婆塞與人女非人女畜。生女三處行
T2122_.53.0929c06: 婬。謂口大小便處。犯不可悔。若人男非人
T2122_.53.0929c07: 男畜生男黄門二根二處行婬。謂口及大便
T2122_.53.0929c08: 處。犯不可悔。若發心欲行婬未和合者。犯
T2122_.53.0929c09: 不可悔罪。若二身和合止而不婬犯中可悔。
T2122_.53.0929c10: 除其三處餘處行婬。此皆可悔。若人死乃
T2122_.53.0929c11: 至畜生死者。身根未壞。於彼三處共彼行
T2122_.53.0929c12: 婬。犯不可悔。輕處同上。若優婆塞雖不受
T2122_.53.0929c13: 戒。犯佛弟子淨戒人者。雖無犯戒之罪。然
T2122_.53.0929c14: 後永不得五戒八戒乃至出家具足戒。若顛
T2122_.53.0929c15: 狂心亂痛惱所纒不自覺者不犯
T2122_.53.0929c16: 佛告諸比丘。吾有二身。一生身。二戒身。若
T2122_.53.0929c17: 善男子。爲吾生身。起七寶塔。至于梵天。若
T2122_.53.0929c18: 人虧之。其罪尚有可悔。虧吾戒身。其罪無
T2122_.53.0929c19: 量受罪如伊羅鉢龍王。犯不可悔也
T2122_.53.0929c20: 第四妄語戒者。佛告諸比丘。吾以種種呵責
T2122_.53.0929c21: 妄語。讃歎不妄語者。乃至戲笑尚不應妄語。
T2122_.53.0929c22: 何況故妄語。是中犯者。若優婆塞不知不見
T2122_.53.0929c23: 過人聖法。自言。我是阿羅漢四等果人。乃
T2122_.53.0929c24: 至四禪慈悲喜捨得四空定不淨觀阿那般那
T2122_.53.0929c25: 念。天來龍來到我所供養我。彼問我義。我
T2122_.53.0929c26: 答彼問。皆犯不可悔罪。若實見言不見。實
T2122_.53.0929c27: 聞言不聞。實疑言不疑。有而言無。無而言
T2122_.53.0929c28: 有。如是等小妄語者。犯可悔罪。若發心欲
T2122_.53.0929c29: 妄語。未出言犯下可悔。言而不盡意者。犯
T2122_.53.0930a01: 中可悔。若自言得聖道者。便犯不可悔若狂
T2122_.53.0930a02: 心亂心不覺語者不犯
T2122_.53.0930a03: 第五飮酒戒者。佛告諸比丘。若言我是佛弟
T2122_.53.0930a04: 子者不得飮酒。乃至小草頭一滴亦不得飮。
T2122_.53.0930a05: 酒有二種。穀酒木酒。穀酒者。以諸五穀雜
T2122_.53.0930a06: 米作酒者是。木酒者。或用根莖葉果用種種
T2122_.53.0930a07: 子果草雜作酒者是。酒色酒香酒味飮能醉
T2122_.53.0930a08: 人者。是名爲酒。若甞咽者。亦名爲飮。若飮
T2122_.53.0930a09: 穀酒。咽咽犯。若飮酢酒。若飮甜酒。若噉麹
T2122_.53.0930a10: 能醉人者。若噉糟。若飮酒澱。若飮似酒色。
T2122_.53.0930a11: 似酒香似酒味。能令人醉者。並隨咽咽犯。若
T2122_.53.0930a12: 但作酒色無酒香無酒味不能醉人及餘飮
T2122_.53.0930a13: 者。皆不犯。若依四分律。病比丘等餘藥治
T2122_.53.0930a14: 不差。以酒爲藥者不犯。顛狂心亂病惱不覺
T2122_.53.0930a15: 知者亦不犯
T2122_.53.0930a16: 得失部第五
T2122_.53.0930a17: 問曰。漸頓云何。答曰。皆得。故成實論。問云。
T2122_.53.0930a18: 有人言。五戒具受。此事云何。答曰。隨受多
T2122_.53.0930a19: 少皆得戒律儀。但取要爲五。故優婆塞戒經
T2122_.53.0930a20: 云。或有一分。或有少分。或有無分。或有多
T2122_.53.0930a21: 分。或有滿分。若受三歸已不受五戒名優婆
T2122_.53.0930a22: 塞。若受三歸受持一戒。是名一分。受三歸已
T2122_.53.0930a23: 受持二戒。是名少分。若受三歸已。受持一
T2122_.53.0930a24: 戒。若破一戒。是名無分。若受三歸受持四
T2122_.53.0930a25: 戒。是名多分。若受三＊歸受持五戒。是名滿
T2122_.53.0930a26: 分。汝今欲受何分。爾時智者當隨意授。又智
T2122_.53.0930a27: 度論云。戒有五種。始從不殺乃至不飮酒若
T2122_.53.0930a28: 受一戒。是一分行。若受二戒三戒。是名少分
T2122_.53.0930a29: 行。若受四戒。是名多分行。若受五戒。是名
T2122_.53.0930b01: 滿分行。斷婬者。受五戒已。於戒師前。更作

T2122_.53.0930b02:

誓言。我今於自

婦夫

不復行婬。是名五戒。

T2122_.53.0930b03: 増一阿含經亦云。一分二分得受。問曰。既得
T2122_.53.0930b04: 漸受。可從五師各得受一不。答曰。如付法藏
T2122_.53.0930b05: 經云。尊者薄拘羅受一不殺生戒。得五不死
T2122_.53.0930b06: 報。問曰。得重受不者。既受五戒。後時更得
T2122_.53.0930b07: 重受不。答曰。依成實論。得重發戒。故四分
T2122_.53.0930b08: 律。末利夫人第二第三重向佛受亦得
T2122_.53.0930b09: 問曰。長短者得五三十日限分受不。答曰。
T2122_.53.0930b10: 依成實論。亦得多日。盡其終受。故十誦律。
T2122_.53.0930b11: 或晝或夜。受五戒亦獲少善
T2122_.53.0930b12: 又優婆塞戒經云。佛言。智者當觀戒有二種。
T2122_.53.0930b13: 一世戒。二第一義戒。若不依於三寶受戒。是
T2122_.53.0930b14: 名世戒。是戒不堅。如綵色無膠。是故我先
T2122_.53.0930b15: 歸依三寶。然後受戒。夫世戒者。不能壞先
T2122_.53.0930b16: 諸惡業。受三歸戒則能壞之。雖作大罪亦不
T2122_.53.0930b17: 失戒。何以故。戒力勢故。如倶有二人同共
T2122_.53.0930b18: 作罪。一者受戒。二者不受戒。已受者犯則
T2122_.53.0930b19: 罪重。不受者犯則罪輕。何以故。毀佛語故。
T2122_.53.0930b20: 罪有二種。一者性重。二者遮重。是二種罪
T2122_.53.0930b21: 復有輕有重。或有人能重罪作輕輕罪作重。
T2122_.53.0930b22: 如鴦掘魔受於世戒伊羅鉢龍受於義戒。鴦
T2122_.53.0930b23: 掘魔破於性重。不得重罪。伊羅鉢龍壞於
T2122_.53.0930b24: 遮制。而得重罪。是故不應以戒同。故得果
T2122_.53.0930b25: 亦同
T2122_.53.0930b26: 神衞部第六
T2122_.53.0930b27: 依七佛經云。若有人能受持五戒。感得二十
T2122_.53.0930b28: 五神侍衞
T2122_.53.0930b29: 殺戒有五神
T2122_.53.0930c01: 一名波吒羅　二名摩那斯　三名婆睺羅　
T2122_.53.0930c02: 四名呼奴吒　五名頗羅吒
T2122_.53.0930c03: 盜戒有五神
T2122_.53.0930c04: 一名法善　二名佛奴　三名僧喜　四名廣
T2122_.53.0930c05: 額　五名慈善
T2122_.53.0930c06: 婬戒有五神
T2122_.53.0930c07: 一名貞潔　二名無欲　三名淨潔　四名無
T2122_.53.0930c08: 染　五名蕩滌
T2122_.53.0930c09: 欺戒有五神
T2122_.53.0930c10: 一名美旨　二名實語　三名質直　四名直
T2122_.53.0930c11: 答　五名和合語
T2122_.53.0930c12: 酒戒有五神
T2122_.53.0930c13: 一名清素　二名不醉　三名不亂　四名無
T2122_.53.0930c14: 失　五名護戒
T2122_.53.0930c15: 又灌頂經云。佛告梵志。若持五戒者。有二
T2122_.53.0930c16: 十五善神營衞護人身。在人左右。守於宮宅
T2122_.53.0930c17: 門戸之上。使萬事吉祥。唯願世尊。爲我説
T2122_.53.0930c18: 之。佛言。梵志。我今略演。勅天帝釋使四天
T2122_.53.0930c19: 王遣諸善神營護汝身。如是章句善神名字
T2122_.53.0930c20: 二十五王。其名如是
T2122_.53.0930c21: 神名蔡芻毘愈他尼
T2122_.53.0930c22: 主護某身辟除邪鬼
T2122_.53.0930c23: 神名輸多利輸陀尼
T2122_.53.0930c24: 主護某六情悉令完具
T2122_.53.0930c25: 神名毘樓遮那世波
T2122_.53.0930c26: 主護某腹内五藏平調
T2122_.53.0930c27: 神名阿陀龍摩坻
T2122_.53.0930c28: 主護某血脈悉令通暢
T2122_.53.0930c29: 神名婆羅桓尼和婆
T2122_.53.0931a01: 主護某爪指無所毀傷
T2122_.53.0931a02: 神名坻摩阿毘婆馱
T2122_.53.0931a03: 主護某出入行來安寧
T2122_.53.0931a04: 神名阿修輸婆羅陀
T2122_.53.0931a05: 主護某所噉飮食甘香
T2122_.53.0931a06: 神名婆羅摩亶雄雌
T2122_.53.0931a07: 主護某夢安覺歡悦
T2122_.53.0931a08: 神名婆羅門地鞞哆
T2122_.53.0931a09: 主護某不爲蠱毒所中
T2122_.53.0931a10: 神名那摩呼哆耶舍
T2122_.53.0931a11: 主護某不爲霧露惡毒所害
T2122_.53.0931a12: 神名佛馱仙陀樓哆
T2122_.53.0931a13: 主護某鬪諍口舌不行
T2122_.53.0931a14: 神名鞞闍耶藪多婆
T2122_.53.0931a15: 主護某不爲温虐鬼所持
T2122_.53.0931a16: 神名涅坭醯馱多耶
T2122_.53.0931a17: 主護某不爲縣官所得
T2122_.53.0931a18: 神名阿邏多頼都耶
T2122_.53.0931a19: 主護某舍宅四方逐凶殃
T2122_.53.0931a20: 神名波羅那佛曇
T2122_.53.0931a21: 主護某平定舍宅八神
T2122_.53.0931a22: 神名阿提梵者珊耶
T2122_.53.0931a23: 主護某不爲塚墓鬼所嬈
T2122_.53.0931a24: 神名因臺羅因臺羅
T2122_.53.0931a25: 主護某門戸辟除邪惡
T2122_.53.0931a26: 神名阿伽風施婆多
T2122_.53.0931a27: 主護某不爲外氣鬼神所害
T2122_.53.0931a28: 神名佛曇彌摩多哆
T2122_.53.0931a29: 主護某不爲災火所延
T2122_.53.0931b01: 神名多頼叉三密陀
T2122_.53.0931b02: 主護某不爲偸盜所侵
T2122_.53.0931b03: 神名阿摩羅斯兜喜
T2122_.53.0931b04: 主護某若入山林不爲虎狼所害
T2122_.53.0931b05: 神名那羅門闍兜帝
T2122_.53.0931b06: 主護某不爲傷亡所嬈
T2122_.53.0931b07: 神名鞞尼乾那波
T2122_.53.0931b08: 主護某除諸鳥鳴狐鳴
T2122_.53.0931b09: 神名荼鞞鬪毘舍羅
T2122_.53.0931b10: 主護某除犬鼠變怪
T2122_.53.0931b11: 神名伽摩毘那闍尼佉
T2122_.53.0931b12: 主護某不爲凶注所牽
T2122_.53.0931b13: 佛告梵志言。若男子女人帶佩此二十五灌
T2122_.53.0931b14: 頂章句善神名者。若入軍陣鬪諍之時。刀
T2122_.53.0931b15: 不傷身。箭射不入。鬼神羅刹終不嬈近。若
T2122_.53.0931b16: 到蠱道家亦不能害。若行來出入有小魔鬼。
T2122_.53.0931b17: 亦不得近。帶佩此神王名著身。夜無惡夢。
T2122_.53.0931b18: 懸官盜賊水火災怪怨家闇謀口舌鬪亂。自
T2122_.53.0931b19: 然歡喜。兩作和解。倶生慈心。惡意悉滅。妖
T2122_.53.0931b20: 魅魍魎邪忤薛茘外道符呪厭祷之者。樹木
T2122_.53.0931b21: 精魅。百蟲精魅。鳥獸精魅。溪谷精魅。門
T2122_.53.0931b22: 中鬼神。戸中鬼神。井竈鬼神。洿池鬼神。厠溷
T2122_.53.0931b23: 中鬼神。一切諸鬼神。皆不得留住某甲身中。
T2122_.53.0931b24: 若男子女人帶此三歸五戒善神名字者。某
T2122_.53.0931b25: 甲入山陵溪谷曠路抄賊自然不現。師子虎
T2122_.53.0931b26: 狼熊羆蛇蚖悉自縮藏不害人也

T2122_.53.0931b27:

八戒部第五

此別六部

T2122_.53.0931b28:   述意部　會名部　功能部　得失部　受
T2122_.53.0931b29: 法部　戒相部
T2122_.53.0931c01: 述意部第一
T2122_.53.0931c02: 夫戒定慧品。造化宏圖。衆聖式遵。萬靈攸
T2122_.53.0931c03: 重。余以戒律宗要。定慧歸承。如有乖張。明
T2122_.53.0931c04: 心莫顯。是故大悲赴難。立行法以檢之。惑
T2122_.53.0931c05: 網之夫。設理蹤而證入。業種之客。依相迹
T2122_.53.0931c06: 而繩持。庶使念念退省新新進策。爲功不已
T2122_.53.0931c07: 情過乃彰。但善惡由己。起則昇沈。不作則
T2122_.53.0931c08: 已。作則業成。業繩惑網。膠固彌密。自非傾
T2122_.53.0931c09: 誠苦剋折挫身心。哀愴往因畏懼來果。決誓
T2122_.53.0931c10: 要期。永斷相續。故文言嚴飾道場澡浴塵垢。
T2122_.53.0931c11: 著新潔衣。内外倶淨。對説罪根發露悔過。擧
T2122_.53.0931c12: 身投地如太山崩。五體殷重歸依三寶。敬誠
T2122_.53.0931c13: 迴向然後受戒。此戒時節雖促既懇意標心。
T2122_.53.0931c14: 爲成三聚淨戒。爲救四趣衆生。此則功超人
T2122_.53.0931c15: 天徳齊佛位。故智度論。譬同猛將。亦爲與
T2122_.53.0931c16: 佛等也
T2122_.53.0931c17: 會名部第二
T2122_.53.0931c18: 問曰。諸經論中何名八關齋。亦名關戒耶。
T2122_.53.0931c19: 答曰。前八是關閉八惡不起諸過。不非時食
T2122_.53.0931c20: 者。是齋。齋者齊也。謂禁止六情不染六塵。齊
T2122_.53.0931c21: 斷諸惡具修衆善。故名齋也。又齋戒體一名
T2122_.53.0931c22: 別。若尋名定體。體容小別。齋者過中不食
T2122_.53.0931c23: 爲名。戒者防非止惡爲義。故薩婆多論云。八
T2122_.53.0931c24: 箇是戒。第九是齋。齋戒合數故有九也
T2122_.53.0931c25: 功能部第三
T2122_.53.0931c26: 如齋法經曰。譬如天下十六大國滿中衆寶
T2122_.53.0931c27: 不可稱説。不如一日受佛齋法。比其福者。則
T2122_.53.0931c28: 十六國爲一豆耳。又中阿含經云。多聞聖弟
T2122_.53.0931c29: 子持八支齋時。憶念如來十號名字。若有惡
T2122_.53.0932a01: 思不善皆滅
T2122_.53.0932a02: 又優婆塞戒經云。若有人以四大寶藏滿中
T2122_.53.0932a03: 七寶持布施人所得功徳。不如有人一日一
T2122_.53.0932a04: 夜受持八戒除五逆罪。餘一切罪皆悉消滅。
T2122_.53.0932a05: 是則得無量果報至無上樂。彌勒出時百年
T2122_.53.0932a06: 受齋。不如今日五濁世時一日一夜
T2122_.53.0932a07: 又智度論。問曰。五戒一日戒。何者爲勝。答
T2122_.53.0932a08: 曰。有因縁故。一戒倶等。但五戒終身持。八
T2122_.53.0932a09: 戒一日持。又五戒常持。時多而戒少。一日戒
T2122_.53.0932a10: 時少而戒多。若無大心。雖復終身持。不如
T2122_.53.0932a11: 有大心一日戒也。譬如懦夫爲將雖復將兵
T2122_.53.0932a12: 終身卒無功名。若英雄奮發禍亂立定一日
T2122_.53.0932a13: 之勳名蓋天下。八戒比於餘戒亦復如是
T2122_.53.0932a14: 又智度論。問曰。白衣居家唯有此五戒。更
T2122_.53.0932a15: 有餘法耶。答曰。有一日戒六齋日持。功徳
T2122_.53.0932a16: 無量。若十二月至十五日。受持此戒。福最
T2122_.53.0932a17: 多也
T2122_.53.0932a18: 問曰。何故六齋日受八戒修福徳。答曰。是
T2122_.53.0932a19: 日鬼神逐人欲奪人命。疾病凶衰令人不吉。
T2122_.53.0932a20: 是以劫初聖人教人持齋。修善治福以避凶
T2122_.53.0932a21: 衰。是時齋法不受八戒。直以一日不食爲齋。
T2122_.53.0932a22: 後佛出世。始教一日一夜如諸佛受持八戒
T2122_.53.0932a23: 過中不食。是功徳將人至涅槃樂
T2122_.53.0932a24: 又論引四天王經中。佛説。月六齋日使者大
T2122_.53.0932a25: 子及四天王自下觀察衆生。不布施持戒孝
T2122_.53.0932a26: 順父母使者。便上忉利以啓帝釋。諸天心皆
T2122_.53.0932a27: 不悦。若布施持戒孝順父母多者。諸天帝釋
T2122_.53.0932a28: 心皆歡喜。是時釋提波那氏。即説偈言
T2122_.53.0932a29:     六齋神足日受持清淨戒
T2122_.53.0932b01:     是人壽終後功徳必如我
T2122_.53.0932b02: 佛告釋提桓因。云何妄語。若持一日戒。功
T2122_.53.0932b03: 徳福報必得如我。是爲實説。所在之處有持
T2122_.53.0932b04: 此戒者。惡鬼遠之住處安隱。是故於六齋日
T2122_.53.0932b05: 持齋受戒得福増多
T2122_.53.0932b06: 問曰。何故諸惡鬼神等輩。於此六齋日惱害
T2122_.53.0932b07: 衆生。答曰。天地本起經説。劫初成時有異梵
T2122_.53.0932b08: 天王子。是摩醯首羅等諸鬼神父。修其梵志
T2122_.53.0932b09: 苦行。滿天上十二歳。於此六日毎割血肉
T2122_.53.0932b10: 以著火中。過十二歳已。天王來下語天子言。
T2122_.53.0932b11: 汝求何願。答言。我求有子。天王言。供養仙
T2122_.53.0932b12: 人法。以燒香甘果等。汝云何以＊血肉著火
T2122_.53.0932b13: 中。如罪惡法。汝破善法樂爲惡事。令汝生惡
T2122_.53.0932b14: 子噉肉飮血。當説是時火中有八大鬼出。身
T2122_.53.0932b15: 黒如墨。髮黄眼赤。有大光明。摩醯首羅神等
T2122_.53.0932b16: 從此八鬼生。以是故摩醯首羅等神。於此六
T2122_.53.0932b17: 日有大勢力惱害衆生。諸鬼之中摩醯首羅
T2122_.53.0932b18: 最大第一。一月之中皆有日分。摩醯首羅一
T2122_.53.0932b19: 月有四日分。謂八日十四日二十三日二十
T2122_.53.0932b20: 九日。餘神一月有二日分。謂有一日十六
T2122_.53.0932b21: 日。其月二日十七日十五日三十日屬一切
T2122_.53.0932b22: 神。摩醯首羅爲諸神王。又得日多。故數四
T2122_.53.0932b23: 日爲齋。餘日是一切神日。亦數爲齋。是故諸
T2122_.53.0932b24: 惡鬼神。於此六日輒有勢力也。但佛法之中
T2122_.53.0932b25: 日無好惡。隨世惡因縁故。佛教衆生齋戒。
T2122_.53.0932b26: 以除其患也
T2122_.53.0932b27: 又提謂經云。提謂長者白佛言。世尊。歳三齋
T2122_.53.0932b28: 皆有所因。何以正用正月五月九月。六日齋
T2122_.53.0932b29: 用月八日十四日十五日二十三日二十九日
T2122_.53.0932c01: 三十日。佛言。正月者。少陽用事。萬神代位。
T2122_.53.0932c02: 陰陽交精。萬物萌生。道氣養之。故使太子正
T2122_.53.0932c03: 月一日持齋寂然行道。以助和氣長養萬物。
T2122_.53.0932c04: 故使竟十五日。五月者。太陽用事。萬物代位。
T2122_.53.0932c05: 草木萌類。生畢百物。懷妊未成。成者未壽。
T2122_.53.0932c06: 皆依道氣。故持五月一日齋。竟十五日。以
T2122_.53.0932c07: 助道氣。成長萬物。九月者。少陰用事。乾坤
T2122_.53.0932c08: 改位。萬物畢終。衰落無牢。衆生蟄藏。神氣歸
T2122_.53.0932c09: 本。因道自寧。故持九月一日齋。竟十五日。
T2122_.53.0932c10: 春者萬物生。夏者萬物長。秋者萬物收。
T2122_.53.0932c11: 冬者萬物藏。依道生沒。天地有大禁。故使
T2122_.53.0932c12: 弟子樂善者避禁持齋。救神故爾。長者提謂
T2122_.53.0932c13: 白佛言。三長齋何以正用一日至十五日。復
T2122_.53.0932c14: 言。如何名禁。佛言。四時交代陰陽易位。歳終
T2122_.53.0932c15: 三覆八校一月六奏。三界皓皓五處録籍。
T2122_.53.0932c16: 衆生行異五官典領。校定罪福行之高下。品
T2122_.53.0932c17: 格萬途。諸天帝釋太子使者。日月鬼神地獄
T2122_.53.0932c18: 閻羅百萬神衆等。倶用正月一日五月一日
T2122_.53.0932c19: 九月一日。四布案行帝王臣民八夷飛鳥走
T2122_.53.0932c20: 獸鬼龍行之善惡。知與四天王月八日十五
T2122_.53.0932c21: 日盡三十日所奏同不。平均天下使無枉
T2122_.53.0932c22: 錯。覆校三界衆生罪福多少所屬。福多即
T2122_.53.0932c23: 生天。上即勅四鎭五羅大王司命。増壽益算。
T2122_.53.0932c24: 下閻羅王攝五官除罪名。定福祿故。使持是
T2122_.53.0932c25: 三長齋。是故三覆八校者八王日是也。亦是
T2122_.53.0932c26: 天帝釋輔鎭五羅四王地獄王阿須輪諸
T2122_.53.0932c27: 天。案行比校定生注死。増減罪福多少。有
T2122_.53.0932c28: 道意。無道意。大意小意。開解不開解。出家
T2122_.53.0932c29: 不出家。案比口數。皆用八王日何等八王日。
T2122_.53.0933a01: 謂立春春分立夏夏至。立秋秋分立冬冬至。
T2122_.53.0933a02: 是爲八王日。天地諸神陰陽交代。故名八王
T2122_.53.0933a03: 日。月八日十四日十五日二十三日二十九
T2122_.53.0933a04: 日三十日。皆是天地用事之日。上下弦望朔
T2122_.53.0933a05: 晦皆録命上計之日。故使於此日自守持齋。
T2122_.53.0933a06: 以還自校使不犯禁。自致生善處
T2122_.53.0933a07: 又増一阿含經云。若善男子善女人。欲得八
T2122_.53.0933a08: 關齋離諸苦者。得盡諸漏入涅槃城。當求方
T2122_.53.0933a09: 便成此八齋。人中榮位不足爲貴。天上快樂
T2122_.53.0933a10: 不可稱計。欲求無上之福者。當求此齋。欲
T2122_.53.0933a11: 生六欲天色無色界天者。當持此齋。欲求一
T2122_.53.0933a12: 方二方三方四方天子轉輪聖王位者。亦獲
T2122_.53.0933a13: 其願。欲求聲聞縁覺佛乘者。悉成其願。吾
T2122_.53.0933a14: 今成就由其持戒五戒十善無願不獲
T2122_.53.0933a15: 又涅槃經云。佛言。大王。波羅柰國有屠兒。
T2122_.53.0933a16: 名曰廣額。於日日中殺無量羊。見舍利弗即
T2122_.53.0933a17: 受八戒經一日夜。以是因縁命終得爲北方
T2122_.53.0933a18: 天王毘沙門子。如來弟子尚有如是大功徳
T2122_.53.0933a19: 果。況復佛也
T2122_.53.0933a20: 又優婆塞戒經云。佛言。善男子。後世衆生
T2122_.53.0933a21: 身長八丈。壽命滿足八萬四千歳。是時受
T2122_.53.0933a22: 戒。復有於今惡世受戒。是二所得果報正等。
T2122_.53.0933a23: 何以故。三善根平等故
T2122_.53.0933a24: 又賢愚經云。昔迦葉佛滅度之後。遺法垂末。
T2122_.53.0933a25: 有二梵志。到比丘邊倶受八戒。一願生天。一
T2122_.53.0933a26: 願作國王願生天者。至家爲婦逼非時食。由
T2122_.53.0933a27: 破戒故乃生龍中。願作王者。持戒完具。得
T2122_.53.0933a28: 生王家。作大國王。其王園中多有甘果。甞
T2122_.53.0933a29: 遣一人隨時看送。其人後時於園中得一
T2122_.53.0933b01: 顆柰。色香甚美。持與門監。展轉奉王。王食
T2122_.53.0933b02: 此柰甚覺甘美。便問夫人。展轉相推到於園
T2122_.53.0933b03: 監。王即喚來而責之曰。如此美柰何爲不送。
T2122_.53.0933b04: 園監於是具陳本末。王瞋語言。自今以後常
T2122_.53.0933b05: 送斯柰。園監啓王。此柰無種。何由可辦。王
T2122_.53.0933b06: 復語言。若不能得當斬汝身。其人還園擧聲
T2122_.53.0933b07: 大哭。時有一龍從泉而出。變身爲人。問其
T2122_.53.0933b08: 哭由。園監具説。龍聞入水。即以金盤。盛
T2122_.53.0933b09: 柰與之。遣持奉王。并騰吾意。云吾及王本
T2122_.53.0933b10: 是親友。乃昔在世時倶爲梵志。共受八戒各
T2122_.53.0933b11: 求所願。汝戒完具得爲人王。吾戒不全故生
T2122_.53.0933b12: 龍中。今欲奉修八關齋法求捨此身。當爲吾
T2122_.53.0933b13: 覓八戒齋文持來與我。若其相違。吾覆汝
T2122_.53.0933b14: 國。用作大海。園監奉柰。具説龍意。王聞甚
T2122_.53.0933b15: 憂。良由時世無有佛法。齋法難得。王勅一
T2122_.53.0933b16: 臣。龍索齋法。仰卿得之。若不得者。吾當殺
T2122_.53.0933b17: 卿。大臣至家。甚懷憂愁。臣父見子面色不悦。
T2122_.53.0933b18: 問知委由。其父語言。吾家堂柱毎見光明。
T2122_.53.0933b19: 試破看之儻有異物。尋即破之。得經二卷。
T2122_.53.0933b20: 一是十二因縁。二是八關齋文。得已奉王。
T2122_.53.0933b21: 王得歡喜。自送與龍。龍得此經。便用好寶。
T2122_.53.0933b22: 贈遺於王。王及於龍重修八戒。壽盡生天。
T2122_.53.0933b23: 同共一處。至釋迦佛出世之時。來至佛所。佛
T2122_.53.0933b24: 爲説法。二天倶得須陀洹果。既得果已。還歸
T2122_.53.0933b25: 天上
T2122_.53.0933b26: 又智度論云。若人欲求最大善利。應當持戒。
T2122_.53.0933b27: 戒如大地。一切萬物有形之類。皆依地住。戒
T2122_.53.0933b28: 亦如是。一切善法皆依戒住。若世間人。下
T2122_.53.0933b29: 品持戒得生人中。中品持戒生於天上。乃至
T2122_.53.0933c01: 上品清淨持戒。得至佛道。若破戒者。墮三
T2122_.53.0933c02: 惡道。是故佛言。持戒之人無事不得。破戒
T2122_.53.0933c03: 之人一切皆失。譬如有人。厭患貧窮。供養
T2122_.53.0933c04: 諸天。滿十二年。求索富貴。天愍此人。自現
T2122_.53.0933c05: 其身。而問之曰。汝求何等。貧人答言。我求
T2122_.53.0933c06: 富貴。欲令心中所願皆得。天與一器。名曰
T2122_.53.0933c07: 徳瓶。而語之言。所須之物從此瓶出。其人
T2122_.53.0933c08: 得已應意所欲無所不得。得如意已。具作好
T2122_.53.0933c09: 舍象馬車乘。七寶具足。供給賓客。事事無
T2122_.53.0933c10: 乏。客問之言。汝先貧窮。今日何由得如此
T2122_.53.0933c11: 富。彼人答言。我得天瓶。瓶能出此種種衆
T2122_.53.0933c12: 物。故富如是。客語之言。出瓶見示。并所出
T2122_.53.0933c13: 物。彼人聞已。即爲出瓶。瓶中引出種種衆
T2122_.53.0933c14: 物。其人憍逸立瓶上舞。瓶即破壞。一切衆
T2122_.53.0933c15: 物一時失滅。持戒之人亦復如是。若能持戒。
T2122_.53.0933c16: 種種妙樂無願不得。若人破戒憍逸自恣。亦
T2122_.53.0933c17: 如彼人破瓶失利也◎
T2122_.53.0933c18: ◎得失部第四
T2122_.53.0933c19: 如薩婆多論云。若人欲受八戒。先自恣女色。
T2122_.53.0933c20: 或作音樂。或貪飮食種種戲笑。如是放逸盡
T2122_.53.0933c21: 心故作。然後受戒。不問中前中後皆不得
T2122_.53.0933c22: 戒。若無本心受戒。種種放逸。後遇知識即爲
T2122_.53.0933c23: 受戒。不問中前中後並得成受
T2122_.53.0933c24: 又善生經云。若諸貴人常勅作惡。若欲受齋。
T2122_.53.0933c25: 先當宣令所屬之境齋日莫行惡事。如是清
T2122_.53.0933c26: 淨得齋。若不遮者不成。以惡律儀故。又倶
T2122_.53.0933c27: 舍論云。若先作意於齋日受者。雖食竟亦得
T2122_.53.0933c28: 受。又薩婆多論云。若受八戒。應言一日一
T2122_.53.0933c29: 夜不殺等令言論斷絶。莫使與終身戒相亂。
T2122_.53.0934a01: 又成實論。問曰。是八齋但應具受爲得分
T2122_.53.0934a02: 受。答曰。隨力能持多少皆得成受。復有人
T2122_.53.0934a03: 言。此法但一日一夜受。是事云何。答曰。隨
T2122_.53.0934a04: 受多少並得。或一日一夜。或半日半夜。或
T2122_.53.0934a05: 一月半月等。増一阿含經云。若受八關齋。先

T2122_.53.0934a06:

須懺悔前罪然後受戒

懺悔方法如前懺悔篇説。簡
人問其遮難。如前五戒中説

T2122_.53.0934a07: 受法部第五
T2122_.53.0934a08: 依智度論。受云。我某甲今一日一夜。歸依

T2122_.53.0934a09:

佛。歸依法。歸依僧。爲淨行優婆塞

女云夷
三説

我

T2122_.53.0934a10: 某甲歸依佛竟。歸依法竟。歸依僧竟。一日

T2122_.53.0934a11:

一夜爲淨行優婆塞竟

三説

T2122_.53.0934b06:

雲若成就佛道

布薩者秦
云共住也

故僧祇律云。佛告

T2122_.53.0934b07: 比丘。今是齋日喚優婆塞。淨洗浴著淨衣受
T2122_.53.0934b08: 布薩。又薩婆多論云。必無人受者。但心念
T2122_.53.0934b09: 口言。自歸三寶我持八戒亦得。又成實論
T2122_.53.0934b10: 云。有人言。此戒要從他受。其事云何。是亦
T2122_.53.0934b11: 不定。若無人時但心念口言。乃至我持八戒

T2122_.53.0934b12:

亦得

女人受戒不假袒髆
自外法用並同前説

T2122_.53.0934b13: 戒相部第六
T2122_.53.0934b14: 既受得戒已。理須識相護持。若不識相遇縁
T2122_.53.0934b15: 還犯。前之五戒。一同五戒中説。後之三戒
T2122_.53.0934b16: 今重料簡。離莊嚴具者
T2122_.53.0934b17: 如倶舍論云。離非舊莊嚴。何以故。若常所用
T2122_.53.0934b18: 莊嚴。不生極醉亂故
T2122_.53.0934b19: 述曰。有與女人授戒。不許飮乳小兒同宿。恐
T2122_.53.0934b20: 云破戒。又不許木牙八尺床上坐臥。令在
T2122_.53.0934b21: 地鋪。又不許白素木盌非時飮水。恐受膩
T2122_.53.0934b22: 破齋。如是種種妄行禁制。皆不合聖教。反
T2122_.53.0934b23: 結無知不學之罪。縱共父兄等同宿。但於戒
T2122_.53.0934b24: 不犯。非名破戒
T2122_.53.0934b25: 又薩婆多論云。若已受八戒而鞭打衆生。或
T2122_.53.0934b26: 言。待至明日當打。皆令戒不清淨。非是破
T2122_.53.0934b27: 戒
T2122_.53.0934b28: 又阿含經云。高廣大床者。陛下足長尺六
T2122_.53.0934b29: 非高。闊四尺非廣。長八尺非大。越此量者。
T2122_.53.0934c01: 方名高廣大床。復有八種床。初四約物辨。
T2122_.53.0934c02: 體貴不合坐。下四約人辯。大縱令地鋪。擬
T2122_.53.0934c03: 於尊人亦不合坐。一金床。二銀床。三牙床。
T2122_.53.0934c04: 四角床。五佛床。六辟支佛床。七羅漢床。八

T2122_.53.0934c05:

師僧床

父母床座
不在禁限

T2122_.53.0934c06: 第七辯位者
T2122_.53.0934c07: 如薩婆多論云。問七衆外有木叉戒不。答八
T2122_.53.0934c08: 戒是。以此義推受八戒人。不入七衆攝。若
T2122_.53.0934c09: 知位處應在五戒優婆塞上坐。以受戒多故。
T2122_.53.0934c10: 故智度論。將八戒譬於健將
T2122_.53.0934c11: 又成實論云。八戒優婆塞者。秦言善宿男。
T2122_.53.0934c12: 是人善心離破戒宿故。優婆塞者。諸經亦云
T2122_.53.0934c13: 清信士。亦云近佛男。優婆夷者。亦云清信
T2122_.53.0934c14: 女。亦云近佛女也。依如西域俗人信持五
T2122_.53.0934c15: 戒八戒者。始得喚爲優婆塞優婆夷。衣服
T2122_.53.0934c16: 居止擧動合宜亞類出家人。在於不持戒者
T2122_.53.0934c17: 上坐。不同漢地無法白衣業行昏馳穢染雜
T2122_.53.0934c18: 濁者。雷同呼爲優婆塞等。亦稱爲賢者。無
T2122_.53.0934c19: 鑒之甚。勿過於此
T2122_.53.0934c20: 又是法非法經云。佛告諸比丘。有賢者。非
T2122_.53.0934c21: 賢者。何等非賢者法。若比丘大性欲學道。
T2122_.53.0934c22: 有餘同學非大姓。故爲自驕身欺餘。是非
T2122_.53.0934c23: 賢者法。復何等爲賢者法。謂學計我不必
T2122_.53.0934c24: 大姓。能斷貪瞋癡。或時有非大姓家方便受
T2122_.53.0934c25: 法。如法説行。不自譽亦不欺。是名賢者法
T2122_.53.0934c26: 也
T2122_.53.0934c27: 又十住毘婆沙論云。問曰。齋法云何。答曰。
T2122_.53.0934c28: 應作是言。如諸聖人。常離殺生。棄捨刀杖。
T2122_.53.0934c29: 常無瞋恚。有慚愧心。慈悲衆生。我某甲今一
T2122_.53.0935a01: 日一夜。遠離殺生。棄捨刀杖。無有瞋恚。有
T2122_.53.0935a02: 慚愧心。慈悲衆生。以如是法隨學聖人
T2122_.53.0935a03: 如諸聖人常離不與取身行清淨受而知足。
T2122_.53.0935a04: 我今一日一夜遠離劫盜不與取求受清淨自
T2122_.53.0935a05: 活。以如是法隨學聖人
T2122_.53.0935a06: 如諸聖人常斷婬泆遠離世樂。我今一日一
T2122_.53.0935a07: 夜除斷婬泆遠離世樂淨修梵行。以如是法
T2122_.53.0935a08: 隨學聖人
T2122_.53.0935a09: 如諸聖人常離妄語眞實語正直語。我今一
T2122_.53.0935a10: 日一夜遠離妄＊語眞實語正直語。以如是法
T2122_.53.0935a11: 隨學聖人
T2122_.53.0935a12: 如諸聖人常遠離酒。酒是放逸處。我今一日
T2122_.53.0935a13: 一夜遠離於酒。以如是法隨學聖人
T2122_.53.0935a14: 如諸聖人常遠離歌舞作樂華香瓔珞嚴身之
T2122_.53.0935a15: 具。我今一日一夜遠離歌舞作樂華香瓔珞
T2122_.53.0935a16: 嚴身之具。以如是法隨學聖人
T2122_.53.0935a17: 如諸聖人常遠離高廣大床處在小榻草蓐爲
T2122_.53.0935a18: 座。我今一日一夜遠離高廣大床處在小榻
T2122_.53.0935a19: 草蓐爲座。以如是法隨學聖人
T2122_.53.0935a20: 如諸聖人常過中不食遠離非時行非時食。
T2122_.53.0935a21: 我今一日一夜過中不食遠離非時行非時
T2122_.53.0935a22: 食。以如是法隨學聖人。如偈説曰
T2122_.53.0935a23:     殺盜婬妄語飮酒及華香
T2122_.53.0935a24:     瓔珞歌舞等高床過中食
T2122_.53.0935a25:     聖人所捨離我今亦如是
T2122_.53.0935a26:     以此福因縁一切共成佛
T2122_.53.0935a27: 又佛説齋經云。佛在舍衞城東丞相家殿。丞
T2122_.53.0935a28: 相母名維耶。早起沐浴著綵衣。與諸子婦倶
T2122_.53.0935a29: 出稽首佛足一面坐。佛問維耶。沐浴何早。對
T2122_.53.0935b01: 曰。欲與諸子婦倶受齋戒。佛言。齋有三輩。
T2122_.53.0935b02: 樂何等齋。維耶長跪言。願聞何謂三齋。佛
T2122_.53.0935b03: 言。一爲牧牛齋。二爲尼揵齋。三爲佛法齋。
T2122_.53.0935b04: 牧牛齋者。如牧牛人求善水草飮食其牛。暮
T2122_.53.0935b05: 歸思念。何野有豐饒。須天明當往。若族姓
T2122_.53.0935b06: 男女。已受齋戒。意在居家利養。念美飮食育
T2122_.53.0935b07: 養身者。是爲如彼牧牛人意。不得大福。非大
T2122_.53.0935b08: 明慧。第二尼揵齋者。當月十五日齋時伏地
T2122_.53.0935b09: 受齋戒。爲十由延内諸神拜言。我今日齋不
T2122_.53.0935b10: 敢爲惡。不爲妻子奴婢。非是我有。至到明
T2122_.53.0935b11: 日。如彼尼揵外道。不得大福。非大明慧。第
T2122_.53.0935b12: 三佛法齋者。内道弟子月六齋日受持八戒。
T2122_.53.0935b13: 何謂八耶
T2122_.53.0935b14: 第一戒者。盡一日一夜持心無殺意。慈念衆
T2122_.53.0935b15: 生不得殘害蠕動之類。如清淨戒。以一心習」
T2122_.53.0935b16: 第二戒者。盡一日一夜持心無貪意。思念布
T2122_.53.0935b17: 施却慳貪意。如清淨戒以一心習
T2122_.53.0935b18: 第三戒者。一日一夜持心無婬意。不念房室。
T2122_.53.0935b19: 修治梵行不爲邪欲。如清淨戒以一心習
T2122_.53.0935b20: 第四戒者。一日一夜持心無妄語思念至誠。
T2122_.53.0935b21: 言不爲詐心口相應。如清淨戒以一心習
T2122_.53.0935b22: 第五戒者。一日一夜持心不飮酒。不醉迷亂
T2122_.53.0935b23: 去放逸意。如清淨戒以一心習
T2122_.53.0935b24: 第六戒者。一日一夜持心無求安。不著華香
T2122_.53.0935b25: 不傅脂粉不爲歌舞倡樂。如清淨戒以一心
T2122_.53.0935b26: 習
T2122_.53.0935b27: 第七戒者。一日一夜持心無求安。不臥好床
T2122_.53.0935b28: 卑床草蓆捐除睡臥思念經道。如清淨戒以
T2122_.53.0935b29: 一心習
T2122_.53.0935c01: 第八戒者。一日一夜持心奉法時過中不食。
T2122_.53.0935c02: 如清淨戒以一心習
T2122_.53.0935c03: 法苑珠林卷第八十八◎
T2122_.53.0935c04:
T2122_.53.0935c05:
T2122_.53.0935c06:
T2122_.53.0935c07: 法苑珠林卷第八十九
T2122_.53.0935c08: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0935c09: ◎受戒篇第八十七

T2122_.53.0935c10:

十善部第六

此別五部

T2122_.53.0935c11: 述意部　懺悔部　受法部　戒相部
T2122_.53.0935c12: 功能部
T2122_.53.0935c13: 述意部第一
T2122_.53.0935c14: 夫以聖道遠而難希。淨心近而易惑。爲山基
T2122_.53.0935c15: 於一簣。爲佛起於初念。故萬里之剋。離
T2122_.53.0935c16: 初歩而不登。三祇之功。非始心而罔就。是
T2122_.53.0935c17: 知行人發足常歩此心。開示初學須崇十善。
T2122_.53.0935c18: 今既五濁交亂過犯滋彰。不作則已。作便
T2122_.53.0935c19: 極重。用此量情如何輕侮。如經犯重罪人
T2122_.53.0935c20: 比此閻浮一萬六千年。始同他化自在天壽
T2122_.53.0935c21: 一日一夜。用此長日壽命一萬六千歳。比閻
T2122_.53.0935c22: 浮提日月則經九百二十一億六十千歳。在
T2122_.53.0935c23: 阿鼻地獄。若更頑固不信佛經。即依觀佛
T2122_.53.0935c24: 三昧經。過殺八萬四千父母等罪。深重難計。
T2122_.53.0935c25: 弗可除滅。比見道俗於其齋日唯受五八
T2122_.53.0935c26: 三聚戒等論其十善都無受者。良由僧等隱
T2122_.53.0935c27: 匿聖教。致令不弘失於道分故未曾有經云。
T2122_.53.0935c28: 下品十善。謂一念頃。中品十善。謂一食頃。
T2122_.53.0935c29: 上品十善。謂從旦至午。於此時中心念十善
T2122_.53.0936a01: 止於十惡故。野干心念十善。七日不食得生
T2122_.53.0936a02: 兜率天。又上生經云。我滅度後四衆八部。
T2122_.53.0936a03: 欲生第四天。當於一日至第七日。繋念彼天
T2122_.53.0936a04: 持佛禁戒。思念十善行十善道。以此功徳迴
T2122_.53.0936a05: 向願生彌勒佛前。隨念往生。言七日者。且
T2122_.53.0936a06: 從近論。尚感彼天。況復一生而不剋獲。問
T2122_.53.0936a07: 曰。天上勝報不可思議。如何七日便感大福。
T2122_.53.0936a08: 答曰。善因雖微獲果甚大。如小爝火能燒大
T2122_.53.0936a09: 山。一善能破大惡。亦如少燈能破多闇。輕日
T2122_.53.0936a10: 能消重露。小子能生大樹。世事尚然。何況
T2122_.53.0936a11: 善力也
T2122_.53.0936a12: 懺悔部第二
T2122_.53.0936a13: 述曰。比見愚夫不肯受懺。口出妄言。云我
T2122_.53.0936a14: 但不作惡。即名爲善。何須令我更復受懺。
T2122_.53.0936a15: 答曰。大聖興教事同符印。若不受行便無公
T2122_.53.0936a16: 驗。故須願須祈不造衆惡。依願起行可得
T2122_.53.0936a17: 承受。如牛雖有力挽車。要須御者能有所至。
T2122_.53.0936a18: 若不預作輒然起善内無軌轄。後遇罪縁便
T2122_.53.0936a19: 造不止。由先無願故造衆惡。大聖知機故令
T2122_.53.0936a20: 受善。若謂我不造惡便是善者。汝不作善。亦
T2122_.53.0936a21: 應是惡。如牛馬驢騾亦不殺生。豈是善耶。此
T2122_.53.0936a22: 乃心在無記。無罪福業。故須起念。專志深
T2122_.53.0936a23: 重。方成業道
T2122_.53.0936a24: 如未曾有經云。時有外道婆羅門婦。名曰提
T2122_.53.0936a25: 韋。夫亡家貧。自責孤窮欲自燒身祠天求
T2122_.53.0936a26: 當來福。時有道人。名曰辯才。教化提韋女
T2122_.53.0936a27: 人云。譬如有牛厭患車故欲使車壞。前車若
T2122_.53.0936a28: 壞續得後車。軛其項領。罪未畢故。人亦如
T2122_.53.0936a29: 是。假今燒壞百千萬身。罪業因縁相續不滅。
T2122_.53.0936b01: 如阿鼻獄燒諸罪人。一日之中八萬過死八
T2122_.53.0936b02: 萬更生。過一劫已其罪方畢。況復汝今一過
T2122_.53.0936b03: 燒身欲求滅罪。何有得理。提韋白言。當設
T2122_.53.0936b04: 何方令得罪滅。辯才答言。前心作惡如雲覆
T2122_.53.0936b05: 月。後心起善如炬消闇。自有方便滅除殃罪。
T2122_.53.0936b06: 現世安隱後生善處。提韋聞已心大歡喜。憂
T2122_.53.0936b07: 怖即除。即率家内奴婢眷屬五百餘人。圍
T2122_.53.0936b08: 繞叩頭。恭敬合掌。白辯才言。尊向所説滅罪
T2122_.53.0936b09: 事由。願更爲説除罪之法。當如法行。辯才
T2122_.53.0936b10: 答曰。起罪之由出身口意。身業不善殺盜邪
T2122_.53.0936b11: 婬。口業不善妄言兩舌惡口綺語。意業不善
T2122_.53.0936b12: 嫉妬瞋恚憍慢邪見。是爲十惡。受惡罪報。今
T2122_.53.0936b13: 當一心丹誠懺悔。若於過去。若於今身。有
T2122_.53.0936b14: 如是罪今悉懺悔。出罪滅罪。當自立誓救度
T2122_.53.0936b15: 眷屬代其懺悔。所修福善施與一切受苦衆
T2122_.53.0936b16: 生令其得樂。衆生有罪我當代受。縁是受身
T2122_.53.0936b17: 至成佛道。懺悔訖已。更賜餘善。當勤奉行。
T2122_.53.0936b18: 辯才更爲受十善之法。具如下法
T2122_.53.0936b19: 受法部第三
T2122_.53.0936b20: 述曰。若欲受戒。要對一出家五衆人前受。具
T2122_.53.0936b21: 修威儀。胡跪合掌請一戒師云。我某甲今
T2122_.53.0936b22: 請大徳爲我作十善戒師阿闍梨。願大徳爲
T2122_.53.0936b23: 我作十善戒師阿闍梨。我依大徳故得受十

T2122_.53.0936b24:

善。慈愍故

如是三説。此雖無文。然准受大戒請師義。
亦無爽不請雖成。不如請之生善。然此十善

T2122_.53.0936b25:

是三乘之根本。人天之良藥。得受妙果。寔
由師訓。豈得不請。縱對大衆一時同請亦得

此之受法

T2122_.53.0936b26: 大意有二。初對人受。後自受法。初對人受
T2122_.53.0936b27: 依經略引二文。且依未曾有經云。汝今當誠
T2122_.53.0936b28: 心歸佛歸法歸比丘僧。如是三説。今當盡形
T2122_.53.0936b29: 受十善道。我弟子某甲從今盡形不殺不盜
T2122_.53.0936c01: 不邪婬。是身善業。不妄言兩舌不惡口綺
T2122_.53.0936c02: 語。是口善業。不嫉妬瞋恚憍慢邪見。是意
T2122_.53.0936c03: 善業。是則名爲十善戒法
T2122_.53.0936c04: 第二依文殊師利問經。受十善法。此之十
T2122_.53.0936c05: 善共出家沙彌十戒文同。然此經意亦通在
T2122_.53.0936c06: 家菩薩。亦得同受。是故經云。爾時文殊師
T2122_.53.0936c07: 利白佛言。云何歸依佛。佛告文殊。歸依佛
T2122_.53.0936c08: 者。應如是言。大徳我某甲。乃至菩提歸依

T2122_.53.0936c09:

佛。乃至菩提歸依法。乃至菩提歸依僧

如是
三説

T2122_.53.0936c10: 我某甲已歸依佛竟。已歸依法竟。已歸依僧

T2122_.53.0936c11:

竟

如是
三説

次受戒相者。大徳。我持菩薩戒。我某

T2122_.53.0936c12: 甲乃至菩提不殺衆生離殺生想。乃至菩提
T2122_.53.0936c13: 不盜亦離盜想。乃至菩提不非梵行離非梵
T2122_.53.0936c14: 行想。乃至菩提不妄語離妄語想。乃至菩提
T2122_.53.0936c15: 不飮諸酒離飮酒想。乃至菩提不著香華亦
T2122_.53.0936c16: 不生想。乃至菩提不歌舞作樂離歌舞想。乃
T2122_.53.0936c17: 至菩提不坐臥高廣大床離大床想。乃至菩
T2122_.53.0936c18: 提不過中食離過中食想。乃至菩提不捉金
T2122_.53.0936c19: 銀生像離捉金銀想。乃至當具六波羅蜜大
T2122_.53.0936c20: 慈大悲
T2122_.53.0936c21: 第二明自受法。若無出家人可對受時。於其
T2122_.53.0936c22: 齋日向佛像前。至誠懺已自發善願。要期受

T2122_.53.0936c23:

云。我某甲歸依佛歸依法歸依僧

如是
三説

我某甲

T2122_.53.0936c24:

歸依佛竟。歸依法竟。歸依僧竟

如是
三説

次受戒

T2122_.53.0936c25: 相。云我某甲盡形壽於一切有情上。不簡凡
T2122_.53.0936c26: 聖行大慈心。乃至菩提不起殺心。乃至不起

T2122_.53.0936c27:

邪見

如是
三説

我某甲盡形壽於一切有情上。不

T2122_.53.0936c28: 簡凡聖行大慈心。乃至菩提不起殺心竟。乃

T2122_.53.0936c29:

至不起邪見竟

如是三説。前對人受依此而
受亦得雖非正文准意無妨也

T2122_.53.0937a01: 戒相部第四

T2122_.53.0937a02:

依大般若經

第四百七
十三云

自受持十善業道。亦勸

T2122_.53.0937a03: 他受持十善業道。無倒稱揚受持十善業道

T2122_.53.0937a04:

法。歡喜讃歎受持十善業道者

五戒八戒出家戒
等並皆如是自受

T2122_.53.0937a05:

勸
持

又文殊問經云。文殊師利白佛言。出世間

T2122_.53.0937a06: 戒有幾種。佛告文殊師利。若以心分別男女
T2122_.53.0937a07: 非男女等。是菩薩犯波羅夷
T2122_.53.0937a08: 若以心分別畜生鬼神諸天男女非男女等。
T2122_.53.0937a09: 是菩薩犯波羅夷
T2122_.53.0937a10: 若以身口行不堪得三乘不起慈悲心。是菩
T2122_.53.0937a11: 薩犯波羅夷
T2122_.53.0937a12: 若以身口行不堪得三乘若他物起盜想犯波
T2122_.53.0937a13: 羅夷
T2122_.53.0937a14: 若以身口行不堪得三乘若起妄語心犯波羅
T2122_.53.0937a15: 夷
T2122_.53.0937a16: 又梵網經云。佛告諸菩薩言。我今半月半月
T2122_.53.0937a17: 自誦諸佛法戒。汝等一切菩薩。乃至十地諸
T2122_.53.0937a18: 菩薩。亦誦是戒。諸佛之本原。行菩薩之
T2122_.53.0937a19: 根本。若受戒者。國王王子百官宰相。比丘
T2122_.53.0937a20: 比丘尼。十八梵天六欲天。庶民黄門婬男
T2122_.53.0937a21: 婬女奴婢。八部鬼神金剛神。畜生乃至變
T2122_.53.0937a22: 化人。但解法師言。盡受得戒。皆名第一清淨
T2122_.53.0937a23: 者。佛告諸佛子言。有十重波羅提木叉。若
T2122_.53.0937a24: 受菩薩戒不誦此戒者。非菩薩。非佛種子。
T2122_.53.0937a25: 我亦如是誦。一切菩薩已學。一切菩薩當學。
T2122_.53.0937a26: 一切菩薩今學。已略説波羅提木叉相貌。應
T2122_.53.0937a27: 當學敬心奉持
T2122_.53.0937a28: 佛告佛子。若自殺教人殺方便讃歎殺。見
T2122_.53.0937a29: 作隨喜乃至呪殺。殺業殺法殺因殺縁。乃至
T2122_.53.0937b01: 一切有命者不得故殺。是菩薩應起常住慈
T2122_.53.0937b02: 悲心孝順心方便救護。而自恣心怏意殺生。

T2122_.53.0937b03:

是菩薩第一波羅夷罪

言波羅夷者此
云極重罪也

T2122_.53.0938a01:

持。八萬威儀品當廣明

學此十戒已。更有四十八
輕法。並須當學以文繁

T2122_.53.0938a02:

不述學者
看彼也

T2122_.53.0938a03: 功能部第五
T2122_.53.0938a04: 如大集經云。佛言。諸仁者。休息殺生獲十種
T2122_.53.0938a05: 功徳。何等爲十。一於諸衆生得無所畏。二於
T2122_.53.0938a06: 諸衆生得大慈心。三斷惡習氣。四少諸病
T2122_.53.0938a07: 惱爲事決斷。五得壽命長。六爲非人護持。七
T2122_.53.0938a08: 寤寐安隱無諸惡夢。八無諸怨讎。九不畏惡
T2122_.53.0938a09: 道。十身壞命終得生善道。諸仁者。是名休息
T2122_.53.0938a10: 殺生得十功徳。若能以此善根迴向無上菩
T2122_.53.0938a11: 提。是人不久證無上智到菩提時。於彼國
T2122_.53.0938a12: 土離諸殺害。長壽衆生來生其國
T2122_.53.0938a13: 佛言。休息偸盜獲十種功徳。何等爲十。一具
T2122_.53.0938a14: 大果報爲事決斷。二所有財物不共他有。三
T2122_.53.0938a15: 不共五家四衆人愛敬無有厭足。五游行諸
T2122_.53.0938a16: 方無有留難。六行來無畏。七以樂布施。八不
T2122_.53.0938a17: 求財寶自然速得。九得財不散。十身壞命
T2122_.53.0938a18: 終得生善道。諸仁者。是名休息偸盜得十種
T2122_.53.0938a19: 功徳。若能以此善根迴向無上菩提。是人不
T2122_.53.0938a20: 久到菩提時。於彼國土具足種種華果樹林
T2122_.53.0938a21: 衣服瓔珞莊嚴之具。珍奇寶物無不充滿
T2122_.53.0938a22: 佛言。休息邪婬獲十種功徳。何等爲十。一得
T2122_.53.0938a23: 諸根律儀爲事決斷。二得住離欲清淨。三不
T2122_.53.0938a24: 惱於他。四衆人喜樂。五衆人樂觀。六能發
T2122_.53.0938a25: 精進。七見生死過。八常樂布施。九常樂求
T2122_.53.0938a26: 法。十身壞命終得生善道。諸仁者。是名休
T2122_.53.0938a27: 息邪婬得十種功徳。若能以此善根迴向無
T2122_.53.0938a28: 上菩提。是人不久得無上智到菩提時。於彼
T2122_.53.0938a29: 國土無有生具。亦無女根。不行婬慾。皆悉
T2122_.53.0938b01: 化生
T2122_.53.0938b02: 佛言。休息妄語獲十種功徳。何等爲十。一
T2122_.53.0938b03: 衆人保任所言皆信。二於一切處乃至諸天
T2122_.53.0938b04: 發言得中。三口出香氣如優鉢羅華。四於人
T2122_.53.0938b05: 天中獨作證明。五衆人愛敬離諸疑惑。六常
T2122_.53.0938b06: 出實語。七心意清淨。八常無諂語言必應機。
T2122_.53.0938b07: 九常多歡喜。十身壞命終得生善道。諸仁者。
T2122_.53.0938b08: 是名休息妄語得十種功徳。若能以此善根
T2122_.53.0938b09: 迴向無上菩提。是人不久得無上智到菩提
T2122_.53.0938b10: 時。於彼國土無有生具。衆妙寶香常滿其
T2122_.53.0938b11: 國
T2122_.53.0938b12: 佛言。休息兩舌獲十種功徳。何等爲十。一
T2122_.53.0938b13: 身不可壞平等。二眷屬不可壞平等。三善友
T2122_.53.0938b14: 不可壞平等。四信不可壞平等。五法不可壞
T2122_.53.0938b15: 平等。六威儀不可壞平等。七奢摩他不可壞
T2122_.53.0938b16: 平等。八三昧不可壞平等。九忍不可壞平等。
T2122_.53.0938b17: 十身壞命終得生善道。諸仁者。是名休息兩
T2122_.53.0938b18: 舌得十種功徳。若能以此善根迴向無上菩
T2122_.53.0938b19: 提。是人不久得無上智到菩提時。於彼國土
T2122_.53.0938b20: 所有眷屬。一切魔怨及他朋黨。所不能壞
T2122_.53.0938b21: 佛言。休息惡口獲十種功徳。何等爲十。一
T2122_.53.0938b22: 得柔軟語。二揵利語。三合理語。四美潤語。
T2122_.53.0938b23: 五言必得中。六直語。七無畏語。八不敢輕
T2122_.53.0938b24: &T020717;

語。九法語清辯。十身壞命終得生善道。
T2122_.53.0938b25: 諸仁者。是名休息惡口得十種功徳。若能以
T2122_.53.0938b26: 此善根迴向無上菩提。是人不久得無上智
T2122_.53.0938b27: 到菩提時。於彼國土法聲充遍。離諸惡語
T2122_.53.0938b28: 佛言。休息綺語獲十種功徳。何等爲十。一
T2122_.53.0938b29: 天人愛敬。二明人隨喜。三常樂實事。四不
T2122_.53.0938c01: 爲明人所嫌共住不離。五聞言能領。六常得
T2122_.53.0938c02: 尊重愛敬。七常得愛樂阿蘭若處。八愛樂賢
T2122_.53.0938c03: 聖默然。九遠離惡人親近賢聖。十身壞命終
T2122_.53.0938c04: 得生善道。諸仁者。是名休息綺語得十種功
T2122_.53.0938c05: 徳。若能以此善根迴向無上菩提。是人不久
T2122_.53.0938c06: 得無上智到菩提時。於彼國土端正衆生來
T2122_.53.0938c07: 生其國。強記不忘樂住離欲
T2122_.53.0938c08: 佛言。休息貪欲獲十種功徳。何等爲十。一
T2122_.53.0938c09: 身根不缺。二口業清淨。三意不散亂。四得
T2122_.53.0938c10: 勝果報。五得大富貴。六衆人樂觀。七所得
T2122_.53.0938c11: 果報眷屬不可破壞。八常與明人相會。九不
T2122_.53.0938c12: 離法聲。十身壞命終得生善道。諸仁者。是
T2122_.53.0938c13: 名休息貪欲得十種功徳。若能以此善根迴
T2122_.53.0938c14: 向無上菩提。是人不久得無上智到菩提時。
T2122_.53.0938c15: 於彼國土離於魔怨及諸外道
T2122_.53.0938c16: 佛言。休息瞋恚獲十種功徳。何等爲十。一
T2122_.53.0938c17: 離一切瞋。二樂不積財。三衆聖喜樂。四常
T2122_.53.0938c18: 與賢聖相會。五得利益事。六顏容端正。七
T2122_.53.0938c19: 見衆生樂則生歡喜。八得於三昧。九得身
T2122_.53.0938c20: 口意光澤調柔。十身壞命終得生善道。諸仁
T2122_.53.0938c21: 者。是名休息瞋恚得十種功徳。若能以此善
T2122_.53.0938c22: 根迴向無上菩提。是人不久得無上智得菩
T2122_.53.0938c23: 提時。於彼國土所有衆生。悉得三昧。來生其
T2122_.53.0938c24: 國心極清淨
T2122_.53.0938c25: 佛言。休息邪見獲十種功徳。何等爲十。一
T2122_.53.0938c26: 心性柔善朋侶賢良。二信有業報乃至奪命
T2122_.53.0938c27: 不起諸惡。三敬信三寶設爲活命不信天神。
T2122_.53.0938c28: 四得於正見不怪異事亦不簡擇良日吉時。
T2122_.53.0938c29: 五常生人天離諸惡道。六常樂福徳明人讃
T2122_.53.0939a01: 譽。七棄俗禮儀常求聖道。八離斷常見入因
T2122_.53.0939a02: 縁法。九常與正趣正發心人共相會遇。十身
T2122_.53.0939a03: 壞命終得生善道。諸仁者。是名休息邪見得
T2122_.53.0939a04: 十種功徳。若能以此善根迴向無上菩提。是
T2122_.53.0939a05: 人速滿六波羅蜜。於淨佛土而成正覺。得菩
T2122_.53.0939a06: 提已。於彼佛土功徳智慧一切善根莊嚴衆
T2122_.53.0939a07: 生來生其國。不信天神離惡道畏。於彼命終
T2122_.53.0939a08: 還生善道◎

T2122_.53.0939a09:

◎三聚部第七

此別有十三部

T2122_.53.0939a10: 述意部　損益部　簡徳部　懺悔部
T2122_.53.0939a11: 受法部　請證部　戒相部　勸請部
T2122_.53.0939a12: 隨喜部　迴向部　發願部　優劣部
T2122_.53.0939a13: 受捨部
T2122_.53.0939a14: 述意部第一
T2122_.53.0939a15: 夫十善五戒心須形受。菩薩淨戒可以心成。
T2122_.53.0939a16: 故戒法理曠事深。在家出家平等而受。慧
T2122_.53.0939a17: 牙因斯以成。定水沿滋而滿。必莊嚴於六
T2122_.53.0939a18: 度。瓔珞乎四等。雖復棟宇未成。而基階已
T2122_.53.0939a19: 廣。惟斯戒本。流來漢地。源始晋末。中天
T2122_.53.0939a20: 竺沙門曇無讖者。齎此戒經及優婆塞法。東
T2122_.53.0939a21: 渡流沙。撮擧章條。抄出戒本。涼州有道進
T2122_.53.0939a22: 法師者。道心超絶。慧力俊猛。流聞戒來。乃
T2122_.53.0939a23: 馳往燩煌。躬自迎接。戒法。既至時無其師。
T2122_.53.0939a24: 於是謹依經文自誓而受。于時涼州道俗並
T2122_.53.0939a25: 未之知也。既而彼寺道朗法師。夢進從佛受
T2122_.53.0939a26: 記。又僧尼信士十有餘人。咸同此夢。互相
T2122_.53.0939a27: 徴告。俄而進還。果受斯戒。朗年徳崇重。西
T2122_.53.0939a28: 土之望。既愛樂大乘。兼證瑞夢。心喜内充。既
T2122_.53.0939a29: 從進受。以爲菩薩勝地超過三乘。遂屈其年
T2122_.53.0939b01: 臘降爲法弟。既而名徳僧尼清信士女。次第
T2122_.53.0939b02: 受業三千許人。涼州刺吏聞進戒行。奉遵師
T2122_.53.0939b03: 禮。於是菩薩戒法流布京國。自爾已來黒白
T2122_.53.0939b04: 依持受者無量。願斯甘露等雨大千。謹撰茲
T2122_.53.0939b05: 記録其始末耳
T2122_.53.0939b06: 損益部第二
T2122_.53.0939b07: 依瓔珞經云。佛言。佛子。今爲諸菩薩結一切
T2122_.53.0939b08: 戒根本。所謂三聚戒是。佛子。受十無盡戒已
T2122_.53.0939b09: 其受者。過度四魔越三界苦。從生至生不失

T2122_.53.0939b10:

此戒。常隨行人乃至成佛

梵網經云。十無盡戒者。
一不殺生。二不偸盜。三

T2122_.53.0939b11:

不邪婬。四不妄語。五不飮不酷酒。六不自讃毀。七不
説在家出家菩薩過失。八不貪。九不瞋。十不謗三

T2122_.53.0939b12:

寶。是名十
無盡戒也

佛子。若過去未來現在一切衆生

T2122_.53.0939b13: 不受是菩薩戒者。不名有情識者。畜生無異。
T2122_.53.0939b14: 不名爲人。常離三寶海。非菩薩。非男非女。
T2122_.53.0939b15: 名爲畜生。名爲邪見人。名爲外道。不近人
T2122_.53.0939b16: 情。故知菩薩戒有受法而無捨法。有犯不失
T2122_.53.0939b17: 盡未來際。若有人欲受菩薩戒者。法師先爲
T2122_.53.0939b18: 解説使其樂著。然後爲受。又復法師能於一
T2122_.53.0939b19: 切國土中。教化一人出家受菩薩戒者。是法
T2122_.53.0939b20: 師其福勝造八萬四千塔。況復二人三人乃
T2122_.53.0939b21: 至百人千人等。福報不可稱量。其法師者。夫
T2122_.53.0939b22: 婦六親得互爲師。其受者。入諸佛界菩薩數
T2122_.53.0939b23: 中。超過三劫生死之苦。是故應受有而犯者。
T2122_.53.0939b24: 勝無不犯。又犯名菩薩。不犯名外道。以是
T2122_.53.0939b25: 故有受一分戒名一分菩薩。乃至二三四十
T2122_.53.0939b26: 分名具足受戒。是故心盡戒亦盡。心無盡故
T2122_.53.0939b27: 戒亦無盡。六道衆生受得戒者。但解語得戒
T2122_.53.0939b28: 不失也
T2122_.53.0939b29: 又善生經云。有二因縁失菩薩戒。一者退菩
T2122_.53.0939c01: 提心。二者得上惡心。離是二因縁。乃至他
T2122_.53.0939c02: 世。地獄畜生餓鬼之中。終不失戒。若於後
T2122_.53.0939c03: 世更受菩薩戒時。不名新得。名爲開示瑩
T2122_.53.0939c04: 淨
T2122_.53.0939c05: 又梵網經云。爾時智者向十方佛爲受戒人。
T2122_.53.0939c06: 唱説羯磨已。十方諸佛及諸菩薩。遙見是人
T2122_.53.0939c07: 生子想弟想。咸皆垂心憐愍護念。由佛菩薩
T2122_.53.0939c08: 遙護念故。使受戒之人功徳増長。不失善
T2122_.53.0939c09: 法。令受戒人擧身毛孔從頂至足。如涼風
T2122_.53.0939c10: 入體擧身悚慄。當知受者具其戒相冥中。爾
T2122_.53.0939c11: 時應有十方諸佛。以正法眼見此行者有實
T2122_.53.0939c12: 眞心。釋迦牟尼佛於聖衆中。應唱如是言。告
T2122_.53.0939c13: 諸大衆。彼世界中某甲國土某甲菩薩。從某
T2122_.53.0939c14: 甲智者請菩薩戒。此人無師。我爲作師。憐愍
T2122_.53.0939c15: 故
T2122_.53.0939c16: 又佛言。佛子。與人受戒時。唯除有七逆罪不
T2122_.53.0939c17: 得受菩薩戒。五逆罪外加殺和尚阿闍梨。一
T2122_.53.0939c18: 切國王王子大臣百官。比丘比丘尼。信男女。
T2122_.53.0939c19: 婬男女。十八梵天。無根二根黄門奴婢。一切
T2122_.53.0939c20: 鬼神金剛神。畜生及變化人。但解法師語盡
T2122_.53.0939c21: 得受戒。應教身所著袈裟。皆使壞色。與外道
T2122_.53.0939c22: 相異
T2122_.53.0939c23: 又云。若佛子。太子欲受國王位時。受轉輪
T2122_.53.0939c24: 王位時。百官受位時。應先受菩薩戒。一切
T2122_.53.0939c25: 鬼神救護王身百官之身。諸佛歡喜。既得戒
T2122_.53.0939c26: 已生孝順心恭敬心。見上座和＊尚阿闍梨
T2122_.53.0939c27: 大同學同見同行者。而菩薩反生憍心癡心
T2122_.53.0939c28: 慢心。不起迎送禮拜。一一不如法。若欲供
T2122_.53.0939c29: 養時。以自賣身。國城男女七寶百物而供給
T2122_.53.0940a01: 之。若不爾者犯輕垢罪

T2122_.53.0940a02:

簡徳部第三

自下諸門。並依地
持論。撰此戒法

T2122_.53.0940a03: 緬尋聖教規受萬途。竊謂地持最爲樞要。
T2122_.53.0940a04: 今且謹依撰成大轍。擬爲自用。詎敢兼人。夫
T2122_.53.0940a05: 論受戒唯有二種。一者弟子戒師千里之内
T2122_.53.0940a06: 七衆倶是。然七衆之中比丘最上。比丘之
T2122_.53.0940a07: 内又定耆宿爲勝。然耆宿之徳復有三種。一
T2122_.53.0940a08: 者同法菩薩。明種性備足。二者已發願菩薩。
T2122_.53.0940a09: 謂發心具足。三者有智有力善語善説能誦
T2122_.53.0940a10: 能持者。彰畢竟復同。蓋具此三徳方堪爲
T2122_.53.0940a11: 師。若全無此行則不任爲師。弟子者。亦具
T2122_.53.0940a12: 種性發心方聽受戒
T2122_.53.0940a13: 第二請師者。普賢觀經云。將欲受菩薩戒。先
T2122_.53.0940a14: 請佛菩薩爲師。請云。弟子某甲等。普及法界
T2122_.53.0940a15: 衆生奉請釋迦如來以爲和＊尚。奉請文殊師
T2122_.53.0940a16: 利菩薩爲阿闍梨。奉請彌勒菩薩爲教授師。
T2122_.53.0940a17: 奉請十方諸佛爲證明師。奉請十方菩薩以
T2122_.53.0940a18: 爲己伴。我今依大乘甚深妙義。歸依佛。歸依

T2122_.53.0940a19:

法。歸依僧

如是
三説

既請得師。是以次爲聽許故。

T2122_.53.0940a20: 欲受戒者。具修威儀禮戒師已。應作是言。我
T2122_.53.0940a21: 於大徳乞受菩薩戒。大徳於我不憚勞者。哀

T2122_.53.0940a22:

愍故聽許

三説

戒師答言好。既許可已。即教學

T2122_.53.0940a23: 方廣摩徳勒伽論五明論等。令知犯不犯染
T2122_.53.0940a24: 汚不染汚柔軟中上及四十二戒。亦須諳委。
T2122_.53.0940a25: 然後對佛爲受。若先學大乘者。便許而即受。
T2122_.53.0940a26: 弗同此例。謂從戒師聽可之後。或三年。或百
T2122_.53.0940a27: 日。或一日。於道場内偏袒右肩。禮三世十
T2122_.53.0940a28: 方一切諸佛。禮一切大地菩薩。禮佛菩薩已
T2122_.53.0940a29: 念彼諸佛乃與菩薩三聚功徳。及禮戒師長

T2122_.53.0940b01:

跪曲身。作是言。唯願大徳授我菩薩戒

三説

T2122_.53.0940b02: 作是言已。長養淨心。惟在得戒。無餘念也
T2122_.53.0940b03: 懺悔部第四
T2122_.53.0940b04: 夫欲納受淨法。要須洗蕩内心方堪得受。凡
T2122_.53.0940b05: 汚心之垢唯迷與障。迷者謗無三寶。障者
T2122_.53.0940b06: 廣起十惡。今教懺者正懺此二。又依梵網經
T2122_.53.0940b07: 云。若教戒法師。見欲受戒人。應教請二師。
T2122_.53.0940b08: 和＊尚阿闍梨二師應問言。汝有七遮罪不。若
T2122_.53.0940b09: 現身有七遮罪。師不與受。無七遮者得受。
T2122_.53.0940b10: 若有犯十戒者。教懺悔。在佛菩薩形像前。日
T2122_.53.0940b11: 日六時誦十戒四十八輕戒。若敬禮三世千
T2122_.53.0940b12: 佛得見好相。若一七日二三七日乃至一年。
T2122_.53.0940b13: 要見好相。佛來摩頂。見光華種種異相。便
T2122_.53.0940b14: 得滅罪。若無好相雖懺無益。縱是現身亦不
T2122_.53.0940b15: 得戒。若曾受戒。或犯四十八輕戒者。對手
T2122_.53.0940b16: 懺罪滅。不同七遮。又若欲受戒時。問言。現
T2122_.53.0940b17: 身不作七逆罪耶。不得與七逆人受戒。七逆
T2122_.53.0940b18: 者。一出佛身血。二殺父。三殺母。四殺和
T2122_.53.0940b19: ＊尚。五殺阿闍梨。六破羯磨轉法輪僧。七殺
T2122_.53.0940b20: 聖人。若具七遮即身不得戒。餘一切人得受
T2122_.53.0940b21: 戒。出家人法不向國王禮拜。不向父母禮拜。
T2122_.53.0940b22: 不向六親禮拜。不向鬼神禮拜。但解法師語。
T2122_.53.0940b23: 百里千里來求法者。而菩薩法師以惡心瞋
T2122_.53.0940b24: 心。而不即與授一切衆生戒。犯輕垢罪
T2122_.53.0940b25: 我弟子某甲。仰啓十方諸佛。弟子從本際有
T2122_.53.0940b26: 識已來乃至今身。或自不信三寶。或教人不
T2122_.53.0940b27: 信三寶。或見作隨喜。或自輕慢三寶。或教
T2122_.53.0940b28: 人輕慢三寶。或見作隨喜。或自侵損三寶。
T2122_.53.0940b29: 或教人侵損三寶。或見作隨喜。或自殺盜婬。
T2122_.53.0940c01: 或教人殺盜婬。或見作隨喜。或自妄語兩舌
T2122_.53.0940c02: 惡口綺語。或教人妄語兩舌惡口綺語。或見
T2122_.53.0940c03: 作隨喜。或自貪瞋癡。或教人貪瞋癡。或見
T2122_.53.0940c04: 作隨喜。於此衆罪不生慚愧。失菩薩戒不自
T2122_.53.0940c05: 覺知。今於佛前至誠懺悔。願衆罪永斷無

T2122_.53.0940c06:

餘。志心敬禮一切諸佛

一遍亦得
三遍彌善

T2122_.53.0940c07: 受法部第五
T2122_.53.0940c08: 此門有四。一定其種性。二定其發心。三定
T2122_.53.0940c09: 其漸頓。四正爲受戒。第一問言。汝某甲善
T2122_.53.0940c10: 男子善女人聽法姉法妹汝是菩薩不。答言
T2122_.53.0940c11: 是。戒師若坐若立問者皆得。所以坐得者。爲
T2122_.53.0940c12: 戒師老而無力故。所以立得者。爲戒師少而
T2122_.53.0940c13: 有力故。某甲者。蓋題其父母師長所制名也。
T2122_.53.0940c14: 非謂稱其榮族皇帝明府之號也。設稱亦不
T2122_.53.0940c15: 發戒。但背法逐情。非重道之儀也
T2122_.53.0940c16: 第二問發菩薩願不。答言已發。菩薩願者。正
T2122_.53.0940c17: 是道心別名也
T2122_.53.0940c18: 第三問其漸頓。依菩薩善戒經云。優波離問
T2122_.53.0940c19: 菩薩戒法。菩薩摩訶薩成就戒法利益衆生
T2122_.53.0940c20: 者。先當具足學優婆塞戒沙彌戒比丘戒。若
T2122_.53.0940c21: 不具優婆塞戒得沙彌戒者。無有是處。若不
T2122_.53.0940c22: 具沙彌戒得比丘戒者。亦無是處。若不具如
T2122_.53.0940c23: 是三種戒者。得菩薩戒。亦無是處。譬如重
T2122_.53.0940c24: 樓四級次第。不由初級至二級者。無有是處。
T2122_.53.0940c25: 不由二級至於三級。不由三級至於四級者。
T2122_.53.0940c26: 亦無是處。若依薩婆多論云。若欲受沙彌戒
T2122_.53.0940c27: 先受優婆塞五戒。若欲受比丘具戒先受沙
T2122_.53.0940c28: 彌十戒。如人入海從淺至深。如是入佛法大
T2122_.53.0940c29: 海者。亦當如是。若有難縁不得漸受者。頓
T2122_.53.0941a01: 受比丘具戒者。亦得三種戒。然授者得小

T2122_.53.0941a02:

罪

准前菩薩。亦應如是。依地持論。
頓發大乘心直受菩薩戒亦得也

T2122_.53.0941a03: 第四正爲受戒。戒師問。汝善男子善女人。欲
T2122_.53.0941a04: 於我所受一切菩薩戒。所謂律儀戒。攝善法
T2122_.53.0941a05: 戒。攝衆生戒。是諸戒過去未來現在一切菩
T2122_.53.0941a06: 薩所住戒。過去一切菩薩已學。未來一切菩
T2122_.53.0941a07: 薩當學。現在一切菩薩今學。汝能受不。答言

T2122_.53.0941a08:

能

三説

今言善

男子
女人

者。止爲一人。若對多人。則

T2122_.53.0941a09: 言某甲等
T2122_.53.0941a10: 第二明心念受法者。若無徳行之人可對受
T2122_.53.0941a11: 者。是行者。應具威儀至佛像前。禮佛已胡
T2122_.53.0941a12: 跪白云。我某甲白十方世界一切諸佛及入
T2122_.53.0941a13: 大地諸菩薩衆。我今於諸佛菩薩前受一切
T2122_.53.0941a14: 菩薩戒。所謂律儀戒。攝善法戒。攝衆生戒。
T2122_.53.0941a15: 此諸戒。過去未來現在一切菩薩所住戒。過
T2122_.53.0941a16: 去一切菩薩已學。未來一切菩薩當學。現在

T2122_.53.0941a17:

一切菩薩今學

三説

梵網經云。若從師受不假

T2122_.53.0941a18: 好相。以戒師展轉相承有力故。若對佛像前
T2122_.53.0941a19: 自誓受者。要請得好相方得受戒。以不從師
T2122_.53.0941a20: 受自無力故。要須請聖加被。若於定中。若
T2122_.53.0941a21: 於夢中。若於覺中。感得好相。與聖教相應
T2122_.53.0941a22: 者方得。若受戒者。但出自口立誓要期受詞
T2122_.53.0941a23: 法用。一如依師受法也
T2122_.53.0941a24: 請證部第六
T2122_.53.0941a25: 既受得戒即須請驗。先請菩薩。後請於佛。
T2122_.53.0941a26: 初請菩薩者。謂大地菩薩。大地者。謂種性
T2122_.53.0941a27: 地解行地乃至十地。普賢乃至賢首是也。受
T2122_.53.0941a28: 人＊胡跪戒師爲起。禮於十方諸菩薩衆作是
T2122_.53.0941a29: 言。我弟子某甲。仰啓十方大地微塵數諸菩
T2122_.53.0941b01: 薩衆文殊師利金剛幢功徳林菩薩等。此某
T2122_.53.0941b02: 甲菩薩等在某國世界某伽藍某像前。於我

T2122_.53.0941b03:

某甲所。三説受菩薩戒我爲作證

三説

請諸

T2122_.53.0941b04: 佛者謂十方一切諸佛。且就一教。東方善徳
T2122_.53.0941b05: 佛乃至下方明徳佛等一切諸佛。第一大師。
T2122_.53.0941b06: 現知見覺。於一切衆生現知見覺今某甲菩
T2122_.53.0941b07: 薩於某世界某伽藍某像前。於我某甲所三

T2122_.53.0941b08:

説受菩薩戒。我爲作證＊

三説

以某白故。無

T2122_.53.0941b09: 量諸佛大地菩薩前法有瑞現。或有光明。或
T2122_.53.0941b10: 有涼風。或有妙香。以有相現故。十方諸佛
T2122_.53.0941b11: 於此某甲菩薩起子想。大地菩薩起弟想。以
T2122_.53.0941b12: 起子想弟想故。有慈心愛念。令此菩薩從受
T2122_.53.0941b13: 已後犯即尋悔。專精念住堅持不犯。乃至菩
T2122_.53.0941b14: 提終無退轉。具足三十二相八十種好一切
T2122_.53.0941b15: 清淨十力四無畏。三念處三不護業。大悲不
T2122_.53.0941b16: 妄法。斷除諸習。一切種妙智百四十不共
T2122_.53.0941b17: 法悉皆備滿。乘大慈悲游騰十方。廣度衆生
T2122_.53.0941b18: 不辭勞倦。一切衆生咸同此益
T2122_.53.0941b19: 戒相部第七
T2122_.53.0941b20: 蓋大聖度人功唯在戒。凡論戒也。樞要有三。
T2122_.53.0941b21: 一在家戒。謂五戒八戒是。二出家戒。謂十
T2122_.53.0941b22: 戒二百五十戒是。三道俗通行戒。謂三聚戒
T2122_.53.0941b23: 是。然此三聚復有三種。一者戒種種性是。二
T2122_.53.0941b24: 者戒心菩提心四無量是。三者戒行六度四
T2122_.53.0941b25: 攝是。然此度攝。若隨威儀則名三聚。若依
T2122_.53.0941b26: 行位乃稱爲七。若就徳位遂號七地及十三
T2122_.53.0941b27: 住。凡如此説皆是戒法不同也。上來略述戒
T2122_.53.0941b28: 體宗要。如是自下廣明行者。既得戒已。須
T2122_.53.0941b29: 識戒相知其受時了達輕重功能多少。並宜
T2122_.53.0941c01: 誦持勿令忘失。我菩薩戒弟子某甲。從某年
T2122_.53.0941c02: 某月某日某時。於某師所。依地持論。受得
T2122_.53.0941c03: 菩薩三聚淨戒。其三是何。一者攝律儀戒。
T2122_.53.0941c04: 謂惡無不離。起證道行。是斷徳因。終成法
T2122_.53.0941c05: 身。止即是持。作便是犯。順教奉修愼而不
T2122_.53.0941c06: 爲。二者攝善法戒。謂善無不積。起助道行。
T2122_.53.0941c07: 是智徳因。終成報身。作即是持。止便是犯。
T2122_.53.0941c08: 順教奉修以成行徳。三者攝衆生戒。謂無生
T2122_.53.0941c09: 不度。起不住道行。是恩徳因。終成應身。作
T2122_.53.0941c10: 即是持。止便是犯。攝律儀戒者。要唯有四。
T2122_.53.0941c11: 一者不得爲利養故自讃毀他。無慚波羅夷。
T2122_.53.0941c12: 二者不得故慳不施前人。無慚波羅夷。三者
T2122_.53.0941c13: 瞋心打罵衆生前人慚謝不受其懺。無慚波
T2122_.53.0941c14: 羅夷。四者癡心謗大乘。無慚波羅夷。此即
T2122_.53.0941c15: 通明三聚所離過。能離體者。謂身口意業思
T2122_.53.0941c16: 也。攝善法戒者。善無不積。謂身口意善及聞
T2122_.53.0941c17: 思修三慧十波羅蜜八萬四千助道行。順教
T2122_.53.0941c18: 奉修。以成行徳。攝衆生戒者。四無量爲心。
T2122_.53.0941c19: 四攝爲行。四無量者。謂慈悲喜捨。悲能拔
T2122_.53.0941c20: 苦盡。慈能與樂滿。喜謂慶衆生離苦究竟樂
T2122_.53.0941c21: 法滿足。捨謂令衆生行佛行處至佛至處。方
T2122_.53.0941c22: 生捨心。四攝爲行者。謂布施愛語利益同事。
T2122_.53.0941c23: 菩薩將欲攝物。先以財濟免其形苦。次以
T2122_.53.0941c24: 愛語曉寤其心。令其信解言行。利攝者。依
T2122_.53.0941c25: 前信解次令起行。行謂戒定慧等。令總奉
T2122_.53.0941c26: 修。是行利攝。同事者。修行既滿。轉依究竟成
T2122_.53.0941c27: 就三身。同聖者所證。故地持論云。布施愛語。
T2122_.53.0941c28: 未發心令發心。行利未成熟令成熟。同利未
T2122_.53.0941c29: 解脱令解脱。上來所列。令受戒者誦之。知
T2122_.53.0942a01: 受戒時節。依師禀教。略識持犯也
T2122_.53.0942a02: 述曰。既受得戒依經。亦須識六重八重等戒。
T2122_.53.0942a03: 初六重者。如依優婆塞戒經云。若優婆塞受
T2122_.53.0942a04: 持戒已。雖爲天人乃至蟻子悉不應殺。若受
T2122_.53.0942a05: 戒已若口教殺若身自殺。是人即失優婆塞
T2122_.53.0942a06: 戒。尚不得暖法。況四沙門果。是名初重。如
T2122_.53.0942a07: 是不得偸盜。不得虚説我得不淨觀。不得邪
T2122_.53.0942a08: 婬。不得宣説四衆所有過罪。不得酤酒。若
T2122_.53.0942a09: 破是等戒即失優婆塞戒。尚不得暖法。況得
T2122_.53.0942a10: 四沙門果。是名六重
T2122_.53.0942a11: 第二八重戒者。如依菩薩善戒經云。菩薩有
T2122_.53.0942a12: 二種。一者在家六重。二者出家八重法。若
T2122_.53.0942a13: 犯一一重法。現在不能莊嚴無量無上菩提。
T2122_.53.0942a14: 不能令心寂靜。是則名爲名字菩薩非義菩
T2122_.53.0942a15: 薩。是名菩薩旃陀羅也。菩薩心有上中下。若
T2122_.53.0942a16: 後四重。下中心犯。不名爲犯。若以上心惡心
T2122_.53.0942a17: 犯者。是名爲犯上者。所謂樂作四事。心無
T2122_.53.0942a18: 慚愧。不知懺悔。不見犯罪。讃破戒者。是名
T2122_.53.0942a19: 上惡心犯。菩薩雖犯如是四重。終不失於菩

T2122_.53.0942a20:

薩戒也

八重者。如比丘四重後加菩薩不得爲貪利養
故自讃其身等。如前四波羅夷。帖初四重。便

T2122_.53.0942a21:

爲八
重

T2122_.53.0942a22: 若依梵網經地持論。有受是菩薩戒。有四十
T2122_.53.0942a23: 二輕垢戒不得犯。且逐要略述三五。餘在廣
T2122_.53.0942a24: 文。是故經云。若佛子。常應一心受持讀誦
T2122_.53.0942a25: 此戒。剥皮爲紙。刺血爲墨。以髓爲水。折
T2122_.53.0942a26: 骨爲筆。書寫佛戒。麻皮穀紙絹等亦應悉
T2122_.53.0942a27: 書持。常以七寶無價香華一切雜寶爲箱。盛
T2122_.53.0942a28: 經律卷。若不如法供養者。犯輕垢罪。若佛
T2122_.53.0942a29: 子。不得畜刀仗弓箭。販賣輕稱小斗。因官
T2122_.53.0942b01: 形勢取人財物。害心繋縛破壞成功。長養
T2122_.53.0942b02: 猫狸猪狗。若故養者。犯輕垢罪
T2122_.53.0942b03: 若佛子。以惡心故觀一切男女軍陣等鬪。亦
T2122_.53.0942b04: 不得聽諸音樂。雜戲摴蒱。作賊使命。若故
T2122_.53.0942b05: 作者。犯輕垢罪
T2122_.53.0942b06: 若佛子。以惡心故爲利養販賣男女財色。自
T2122_.53.0942b07: 手作食。自磨自舂。占相吉凶。呪術工巧。調
T2122_.53.0942b08: 鷹方法。和合毒藥。都無慈心。犯輕垢罪
T2122_.53.0942b09: 若以惡心自謗三寶。詐現親附。口僞説空。
T2122_.53.0942b10: 行在有中。若見外道一切惡人劫賊。賣佛菩
T2122_.53.0942b11: 薩父母形像。販賣經律。販賣僧尼。而菩薩
T2122_.53.0942b12: 見是事已。方便教化贖之。若不贖者。犯輕
T2122_.53.0942b13: 垢罪
T2122_.53.0942b14: 既略識持犯即須禮退。故地持論云。令受戒
T2122_.53.0942b15: 者。禮佛一拜。大地菩薩一拜。不云禮法。義
T2122_.53.0942b16: 准通禮。三拜彌善
T2122_.53.0942b17: 勸請部第八
T2122_.53.0942b18: 述曰。法師升座訖讃唄供養時。將爲大衆
T2122_.53.0942b19: 敷演法要。籍聖加被方得宣釋。大衆同時運
T2122_.53.0942b20: 心請聖加被。十方凡聖説聽二衆。加於觀心。
T2122_.53.0942b21: 内益勝智。外増言辯。方能識欲知根。所説
T2122_.53.0942b22: 無倒。又加聽者。一心恭敬無倒聽聞
T2122_.53.0942b23: 故阿含經偈云
T2122_.53.0942b24:     聽者端視如渇飮一心入於語義中
T2122_.53.0942b25:     聞法踊躍心悲喜如是之人可爲説
T2122_.53.0942b26: 又同請諸佛轉正法輪。十方世界應成諸佛。
T2122_.53.0942b27: 於念念中出興於世。越過數量。前念既爾。後
T2122_.53.0942b28: 念亦然。皆待請方説。十方凡聖處法界堂。
T2122_.53.0942b29: 咸請久住轉正法輪。然諸凡聖敬人重法。心
T2122_.53.0942c01: 至誠故。諸佛隨機受請轉正法輪。隨者諸佛
T2122_.53.0942c02: 赴機受請轉法輪時。我及聖衆常預勸請之
T2122_.53.0942c03: 流。無空過者。何以故。念念常勸請故。令諸
T2122_.53.0942c04: 衆生聞法寤解。捨邪入正。越凡得聖。治我
T2122_.53.0942c05: 無始已來教人爲惡破壞他善奪他勝利謗佛
T2122_.53.0942c06: 法僧塵沙障業。然諸衆生既聞法已寤入得
T2122_.53.0942c07: 證。展轉教導一切衆生。盡未來際常無斷
T2122_.53.0942c08: 絶
T2122_.53.0942c09: 十住毘婆沙論云
T2122_.53.0942c10:     十方一切佛現在成道者
T2122_.53.0942c11:     我請轉法輪安樂諸衆生
T2122_.53.0942c12:     十方一切佛若欲捨壽命
T2122_.53.0942c13:     我今頭面禮勸請令久住
T2122_.53.0942c14: 述曰。前偈請佛轉正法輪。増長智慧。治我
T2122_.53.0942c15: 無始已來自作教人謗法之罪。後偈請佛久
T2122_.53.0942c16: 住受人供養。増長福業。治我自作教他謗佛
T2122_.53.0942c17: 惡業之罪。此則福智雙行也
T2122_.53.0942c18:     願令我身心猶如明淨鏡
T2122_.53.0942c19:     十方諸佛土自在於中現
T2122_.53.0942c20:     彼一一刹海諸佛身充滿
T2122_.53.0942c21:     諦觀諸佛身眞實無去來
T2122_.53.0942c22:     各放勝光明微妙難思議
T2122_.53.0942c23:     照除我煩惱如日消垂露
T2122_.53.0942c24:     得除煩惱已證見十方佛
T2122_.53.0942c25:     於一一佛前勸請修供養
T2122_.53.0942c26:     身心若未盡勸請無休息
T2122_.53.0942c27:     復願我身心猶如淨法界
T2122_.53.0942c28:     一一毛孔内流出諸佛雲
T2122_.53.0942c29:     佛雲難思議普覆衆生類
T2122_.53.0943a01:     隨彼所見聞如意受安樂
T2122_.53.0943a02:     衆生界若盡心可縁界盡
T2122_.53.0943a03:     願我淨心内佛出無休廢
T2122_.53.0943a04: 隨喜部第九
T2122_.53.0943a05:     竊惟我所修施等諸善根
T2122_.53.0943a06:     皆從法界流是諸佛所行
T2122_.53.0943a07:     計我愚且鄙常應沒諸惡
T2122_.53.0943a08:     何其年將暮得發施等心
T2122_.53.0943a09:     自慶希所得踊躍無有量
T2122_.53.0943a10:     因見諸衆生修行凡夫善
T2122_.53.0943a11:     乃至一彈指我心悉隨喜
T2122_.53.0943a12:     況諸大菩薩成諸波羅蜜
T2122_.53.0943a13:     滿足諸地道而當不忻慕
T2122_.53.0943a14:     是故我慶悦稽首諸法藏
T2122_.53.0943a15: 迴向部第十
T2122_.53.0943a16:     罪中之大罪惡中之大惡
T2122_.53.0943a17:     於諸衆生内其唯我一人
T2122_.53.0943a18:     自非諸佛力及衆生善根
T2122_.53.0943a19:     以自所作業望消己罪者
T2122_.53.0943a20:     會無如之何是以隨所作
T2122_.53.0943a21:     一切諸善根不敢私自許
T2122_.53.0943a22:     盡迴施衆生即復爲衆生
T2122_.53.0943a23:     持彼所施善迴向大菩提
T2122_.53.0943a24:     令究竟解脱彼既成佛已
T2122_.53.0943a25:     各以自在力皆共攝受我
T2122_.53.0943a26:     使行菩提道令佛入境界
T2122_.53.0943a27:     故我於衆生最後成正覺
T2122_.53.0943a28:     所以淨身心頂禮大迴向

T2122_.53.0943a29:

發願部第十一

初有十大願。出攝論文
自下諸願。並是人述耳

T2122_.53.0943b01: 一供養願。願供養勝縁福田師法主
T2122_.53.0943b02: 二受持願。願受持勝妙正法
T2122_.53.0943b03: 三轉法輪願。願於大集中轉未曾有法輪
T2122_.53.0943b04: 四修行願。願如説修行一切菩薩正行
T2122_.53.0943b05: 五成熟願。願成熟此器世界衆生三乘善根
T2122_.53.0943b06: 六承事願。願往諸佛土常見諸佛常得敬事
T2122_.53.0943b07: 聽受正法
T2122_.53.0943b08: 七淨土願。願清淨自土安立正法及能修行
T2122_.53.0943b09: 衆生
T2122_.53.0943b10: 八不離願。願於一切生處＊常不離諸佛菩薩
T2122_.53.0943b11: 得同意行
T2122_.53.0943b12: 九利益願。願於一切生處＊常作利益衆生事
T2122_.53.0943b13: 無有空過
T2122_.53.0943b14: 十正覺願。願與一切衆生同得無上菩提＊常
T2122_.53.0943b15: 作佛事
T2122_.53.0943b16:     願我作大地廣長無限量
T2122_.53.0943b17:     爲諸衆生等作眞歸依處
T2122_.53.0943b18:     凡有受用者成就對治道
T2122_.53.0943b19:     滅諸妄想識生長菩提心
T2122_.53.0943b20:     甚深無障礙受用不可盡
T2122_.53.0943b21:     願我作大水具足八功徳
T2122_.53.0943b22:     唯洗衆生心煩惱諸垢穢
T2122_.53.0943b23:     悉令畢竟淨滿足佛菩提
T2122_.53.0943b24:     願我作大火日月諸星光
T2122_.53.0943b25:     燒竭寒氷獄普照闇冥國
T2122_.53.0943b26:     於彼諸衆生救攝無有餘
T2122_.53.0943b27:     悉令得見道解脱一切過
T2122_.53.0943b28:     願我作大風微密滿虚空
T2122_.53.0943b29:     諸有熱惱處扇之以清涼
T2122_.53.0943c01:     惔然受安樂願我作虚空
T2122_.53.0943c02:     寂然無障礙攝受諸衆生
T2122_.53.0943c03:     一切無有餘其有受用者
T2122_.53.0943c04:     皆得二無我以空三昧樂
T2122_.53.0943c05:     而共相娯樂願作藥樹王
T2122_.53.0943c06:     遍覆衆生界見聞及服藥
T2122_.53.0943c07:     除病消衆毒毒消病已除
T2122_.53.0943c08:     煩惱亦皆無次以眞如味
T2122_.53.0943c09:     充滿佛法身願我作飮食
T2122_.53.0943c10:     色香美味具於諸衆生前
T2122_.53.0943c11:     一切皆示現隨其所味樂
T2122_.53.0943c12:     一切皆滿足至於生死際
T2122_.53.0943c13:     是食爾乃消願我作衣服
T2122_.53.0943c14:     輕軟色微妙小大隨形量
T2122_.53.0943c15:     温涼稱物情等心施衆生
T2122_.53.0943c16:     決定無有餘令彼心清淨
T2122_.53.0943c17:     具足妙莊嚴
T2122_.53.0943c18: 願我先世及以今身所種善根。以此善根施
T2122_.53.0943c19: 與一切無邊衆生。悉共迴向無上菩提。令我
T2122_.53.0943c20: 此願念念増長。世世所生＊常繋在心終不忘
T2122_.53.0943c21: 失。常爲陀羅尼之所守護也
T2122_.53.0943c22: 優劣部第十二
T2122_.53.0943c23: 惟居家持戒凡有四種。一曰下。二曰中。三曰
T2122_.53.0943c24: 上。四曰上上。若爲現樂悑畏惡名。或爲家
T2122_.53.0943c25: 法助隨他意。或避苦役求離諸難。是爲下人
T2122_.53.0943c26: 持戒。若爲世間福樂堅持禁戒。是爲中人持
T2122_.53.0943c27: 戒。若爲諸法無常欲求離苦無爲常樂涅槃。
T2122_.53.0943c28: 是爲上人持戒。若爲憐愍衆生。專求佛道了
T2122_.53.0943c29: 知諸法。深觀實相不畏惡道規招勝樂。是
T2122_.53.0944a01: 爲上上人持戒。故智度論云。下持戒者生人
T2122_.53.0944a02: 中。中持戒者生六欲天中。上持戒者行四禪
T2122_.53.0944a03: 四空定。生無色清淨天中。又下清淨。持戒
T2122_.53.0944a04: 得羅漢道。中清淨持戒得辟支佛道。上清淨
T2122_.53.0944a05: 持戒得佛道。又正法念經云。若畏師持戒名
T2122_.53.0944a06: 下持戒。非畏師持戒名中持戒。畏惡道持戒
T2122_.53.0944a07: 是名上持戒
T2122_.53.0944a08: 受捨部第十三
T2122_.53.0944a09: 如大乘菩薩戒有三種。謂前三聚淨戒是也。
T2122_.53.0944a10: 此戒受已謂與心倶。心無後際故戒不失。又
T2122_.53.0944a11: 善戒經云。有二因縁失菩薩戒。一退菩薩心。
T2122_.53.0944a12: 二得増上惡心。離是二縁乃至捨身他世地
T2122_.53.0944a13: 獄畜生。終不失戒。後若更受不名新得。名
T2122_.53.0944a14: 爲開示瑩淨故長也
T2122_.53.0944a15: 又優婆塞五戒威儀經云。諸大徳一心諦聽。
T2122_.53.0944a16: 我今欲説三世諸佛菩薩成就利益一切衆生
T2122_.53.0944a17: 功徳戒。如是住菩薩戒者。即是前四波羅夷。
T2122_.53.0944a18: 若有犯者。不名菩薩。現身不能莊嚴菩提。
T2122_.53.0944a19: 又復不能令心寂靜。是似菩薩非實菩薩。犯
T2122_.53.0944a20: 有三種。有輭中上。若＊輭中心犯。是不名
T2122_.53.0944a21: 失。若是増上心犯。是名爲失。何者是上。若
T2122_.53.0944a22: 犯上四。數數樂犯。心無慚恥。不自悔責。是
T2122_.53.0944a23: 名上犯。菩薩雖犯於上四事。不即永失。不同
T2122_.53.0944a24: 比丘犯於四重即爲永失。菩薩不爾。何以故。
T2122_.53.0944a25: 比丘犯四更無受路。菩薩雖犯脱可更受。是
T2122_.53.0944a26: 故不同。若依小乘戒有四種。一在家五戒八
T2122_.53.0944a27: 戒。二出家十戒二百五十戒。此之四種。一受
T2122_.53.0944a28: 得已謂與形倶身存戒在。身謝戒亡。故短大
T2122_.53.0944a29: 乘戒也。依毘曇論云。別解脱戒捨有四種。一
T2122_.53.0944b01: 作法捨。二命終捨。三斷善根捨。四二形生
T2122_.53.0944b02: 捨
T2122_.53.0944b03: 又薩婆多論云。若受齋戒已。遇惡因縁。逼
T2122_.53.0944b04: 欲捨戒者。不必要從出家人邊捨。趣得一人
T2122_.53.0944b05: 即成捨。述曰。若有犯戒難縁逼其犯者。寧可
T2122_.53.0944b06: 捨。却爲之後時無過。故論云。若五戒中犯
T2122_.53.0944b07: 一重戒。不成受八戒。若八戒中犯一重戒。
T2122_.53.0944b08: 不成出家受十戒。乃至具戒亦爾。所言四重
T2122_.53.0944b09: 者。謂盜滿五錢成重。非處行婬。殺人自稱
T2122_.53.0944b10: 得聖。隨犯一戒。即名犯重。於戒律中無懺
T2122_.53.0944b11: 悔法。若依方等大乘經等。方開受懺。亦有諸
T2122_.53.0944b12: 師不許。向優婆塞等説四重者。恐成誤錯。若
T2122_.53.0944b13: 不許者。何故欲受戒前展轉遣問。若捨時隨
T2122_.53.0944b14: 對一人前捨。並得無問道俗皆成
T2122_.53.0944b15: 問曰。受時所以要對出家人前成受。捨時對
T2122_.53.0944b16: 白衣亦得
T2122_.53.0944b17: 答曰。受戒欲似登山採寶。所以稍難。捨戒
T2122_.53.0944b18: 欲似下阪棄珠。所以甚易
T2122_.53.0944b19: 故四分律云。若有捨戒者。於佛法爲死。受
T2122_.53.0944b20: 生則難。趣死極易。捨時應云

T2122_.53.0944b21:

大徳一心念。我先受得五戒爲優婆

塞
夷

今對

T2122_.53.0944b22:

大徳捨却作在家白衣

一説便成
八戒亦然

後若好心發

T2122_.53.0944b23: 時。欲更受戒應先懺前罪。後受亦得
T2122_.53.0944b24: 頌曰
T2122_.53.0944b25:     大慈振法鼓開寤無明聾
T2122_.53.0944b26:     鑪冶心穢垢防非如利鋒
T2122_.53.0944b27:     護鵝不惜命守草養生同
T2122_.53.0944b28:     五篇遮輕重七聚蕩心胸
T2122_.53.0944b29:     晨朝宣寶偈夕夜虔誠恭
T2122_.53.0944c01:     近未出苦海遠念法身蹤
T2122_.53.0944c02:     七支淨三業五分滿金容
T2122_.53.0944c03:     各願堅固戒淨土得相逢

T2122_.53.0944c04:

感應縁

略引
十驗

T2122_.53.0944c05: 齊沙門上統　晋沙門慧永　晋沙門法安
T2122_.53.0944c06: 　晋沙門曇邕　宋沙門法度　梁沙門智順
T2122_.53.0944c07: 　隋沙門淨業　隋沙門靈幹　唐居士張
T2122_.53.0944c08: 法義　唐居士夏侯均
T2122_.53.0944c09: 齊上＊統師傳云。漢明初感摩騰法蘭唯有
T2122_.53.0944c10: 二人初來至此。不得受具。但與道俗。 &T061269;

髮
T2122_.53.0944c11: 被服縵條。唯受五戒十戒而已。伏惟。如來出
T2122_.53.0944c12: 世八年始興羯磨。震旦在白木條東二萬七
T2122_.53.0944c13: 千里。開持律五人得授大戒。自後至漢第十
T2122_.53.0944c14: 桓帝。一百餘年内猶用三歸五戒十戒。迭相
T2122_.53.0944c15: 傳授。桓帝已後北天竺國有五西僧。來到
T2122_.53.0944c16: 漢地。與大僧受具足戒。一名支法領。二名
T2122_.53.0944c17: 支謙。三名竺法護。四名竺道生。五名支婁
T2122_.53.0944c18: 讖。其時大律未有。支法領口誦出戒本一卷
T2122_.53.0944c19: 羯磨本一卷。在此流行。今時名舊羯磨。後
T2122_.53.0944c20: 到魏皇初三年。曇摩迦羅又譯出戒律。後至
T2122_.53.0944c21: 元孝文世。有光律師。驗舊羯磨及以戒本。文
T2122_.53.0944c22: 有加減多少不足。依大律本次第刪集。現
T2122_.53.0944c23: 世流行。號爲新羯磨。于時尼衆來求受戒。
T2122_.53.0944c24: 支法領曰。如律所明。唯開邊地五人僧受具
T2122_.53.0944c25: 戒。不論尼衆。是時尼等辭退而還。泣涙如
T2122_.53.0944c26: 雨不能自勝。後到漢末魏初。東竺國有二
T2122_.53.0944c27: 比丘尼。來到長安。見比丘尼衆。問曰　汝誰
T2122_.53.0944c28: 邊受戒。尼衆答曰。我到大僧所受五戒十戒
T2122_.53.0944c29: 而已。二尼歎曰。邊地尼等悉未有具。爲還
T2122_.53.0945a01: 本國化得一十五人來。三人在雪山凍死。二
T2122_.53.0945a02: 人墮黒 &T010658;

死。餘到此土。唯有十人在此。諸尼
T2122_.53.0945a03: 悉赴京師。與授具戒。後到呉地亦與彼尼受
T2122_.53.0945a04: 具訖已。西尼思憶本郷。即附舶南海而還。及
T2122_.53.0945a05: 至上船唯有七人。三人命終。來去經途十
T2122_.53.0945a06: 七餘年。後至魏文帝三年。内勅設無遮大
T2122_.53.0945a07: 會。魏帝勅問此土僧尼得戒源由。有何靈驗。
T2122_.53.0945a08: 諸大徳等咸皆不答。于時即有比丘。請向西
T2122_.53.0945a09: 國問聖人得戒源由。發足長安到於天竺。見
T2122_.53.0945a10: 一羅漢啓白振旦僧尼得戒以不。羅漢答曰。
T2122_.53.0945a11: 我是小聖不知得不。汝在此住。吾爲汝上兜
T2122_.53.0945a12: 率奉問彌勒世尊得不來報。即便入定向兜
T2122_.53.0945a13: 率天。具問前事。彌勒答曰。僧尼並得戒訖。
T2122_.53.0945a14: 仍請靈驗。彌勒即取金華云若邊地僧尼得
T2122_.53.0945a15: 戒。願金華入羅漢手掌。不得莫入。發願既
T2122_.53.0945a16: 訖。將華按手。其華入掌中。高一尺影現。
T2122_.53.0945a17: 彌勒語曰。汝到＊振旦比丘所。亦當如我此
T2122_.53.0945a18: 法。羅漢下來。如彌勒法。以華＊按比丘手。即
T2122_.53.0945a19: 入掌中。高一尺影現。瑞應既徴。其時即有
T2122_.53.0945a20: 遠方道俗。來相欽仰。求受三歸五戒。乃有
T2122_.53.0945a21: 無數。即號爲華手比丘。當去之時有一十八
T2122_.53.0945a22: 人。自餘慕住西國。或有冒渉流沙風寒命
T2122_.53.0945a23: 過。唯有華手比丘獨還漢地。當本去日有
T2122_.53.0945a24: 迦毘羅神現身。語華手曰。道路懸遠多諸
T2122_.53.0945a25: 嶮難。弟子送師至彼來往清吉。未到之間。
T2122_.53.0945a26: 魏文帝殿前有金華空中現。文帝問太史曰。
T2122_.53.0945a27: 有何雙怪。太史答曰。西域正法欲來到此。不
T2122_.53.0945a28: 盈一月。華手比丘掌中金華來到此土。初至
T2122_.53.0945a29: 之日空裏金華即滅不現。大瑞既徴。故戒福
T2122_.53.0945b01: 永傳也
T2122_.53.0945b02: 晋廬山有釋慧永。姓潘河内人也。貞素自
T2122_.53.0945b03: 然清心剋己。言常含笑語不傷物。耽好經
T2122_.53.0945b04: 典善於講説。蔬食布衣卒以終歳。樂住廬山
T2122_.53.0945b05: 與遠同止。又別立一茅室於嶺上。毎欲禪思
T2122_.53.0945b06: 輒往居焉。時有至房者。並聞殊香之氣。永
T2122_.53.0945b07: 屋中常有一虎。人或畏者。輒驅令上山。人
T2122_.53.0945b08: 去後還復馴伏。永甞出邑博晩還山。至烏
T2122_.53.0945b09: 橋。烏橋營主醉騎馬當道。遮永不聽去。日
T2122_.53.0945b10: 時向晩。永以杖遙指馬。馬即驚走。營主倒
T2122_.53.0945b11: 地。永捧慰還。因爾致疾。明晨往寺。向永悔
T2122_.53.0945b12: 過。永曰。非貧道本意。恐戒神爲耳。白黒聞
T2122_.53.0945b13: 知歸心者衆矣。至晋義熙十年遇疾危篤。而
T2122_.53.0945b14: 專謹戒律執志逾勤。雖沈痾苦。而顏色怡
T2122_.53.0945b15: 悦。未盡少時忽斂衣合掌求屣欲起。如有所
T2122_.53.0945b16: 見。衆咸驚問。答云。佛來。言終而卒。春秋八
T2122_.53.0945b17: 十有三。道俗在山。咸聞異香。七日乃歇
T2122_.53.0945b18: 晋新陽縣有釋法安。一名慈欽。未詳何許
T2122_.53.0945b19: 人。是遠公之弟子。善持戒行。講説衆經。兼習
T2122_.53.0945b20: 禪業。於晋義熙年中。新陽縣虎災。縣有大
T2122_.53.0945b21: 社。樹下築神廟。左右居民以百數。人遭虎死
T2122_.53.0945b22: 者。夕有一兩。安甞游其縣。暮投此村。民以
T2122_.53.0945b23: 畏虎早閉門閭。安徑之樹下。通夜坐禪。向曉
T2122_.53.0945b24: 聞虎負人而至投之樹北。見安如喜如驚。跳
T2122_.53.0945b25: 伏安前。安爲説法受戒。虎踞地不動。有頃
T2122_.53.0945b26: 而去。旦村人追虎至樹下。見安大驚。謂是神
T2122_.53.0945b27: 人。遂傳之一縣。士庶宗奉。虎災由此而息。
T2122_.53.0945b28: 因改神廟留安立寺。左右田園皆捨爲衆業。
T2122_.53.0945b29: 後欲作畫像須銅青。困不能得。夜夢見一
T2122_.53.0945c01: 人迂其床前云。此下有銅鍾。寤即掘之。果
T2122_.53.0945c02: 得二口。因以青成像。後以銅助遠公鑄佛。安
T2122_.53.0945c03: 後不知所終
T2122_.53.0945c04: 晋廬山有釋曇邕。姓楊。關中人。形長八尺。
T2122_.53.0945c05: 雄武過人。南投廬山。事遠爲師内。外經書多
T2122_.53.0945c06: 所綜渉。志尚傳法不憚疲苦。乃於山之西南。
T2122_.53.0945c07: 別立茅宇。與弟子曇果。澄思禪門。甞於一
T2122_.53.0945c08: 時。果夢見山神求受五戒。果曰。家師在此。
T2122_.53.0945c09: 可往諮授。後少時邕見一人著單袷衣。風
T2122_.53.0945c10: 姿端雅。從者二十許人。請受五戒。邕以果
T2122_.53.0945c11: 先夢。知是山神。乃爲説法授戒。神嚫以外
T2122_.53.0945c12: 國二鋤。禮拜辭別。倏忽不見。後往荊州卒
T2122_.53.0945c13: 於竹林寺
T2122_.53.0945c14: 齊琅琊 &MT01821;

山有釋法度。黄龍人。少出家。游
T2122_.53.0945c15: 學北土備綜衆經。而專以苦節成務。宋末游
T2122_.53.0945c16: 于京師。高士齊郡明僧紹。杭迹人外。隱居
T2122_.53.0945c17: 琅琊之＊ &MT01821;

山。挹度清卓。待以師友之禮。及
T2122_.53.0945c18: 亡捨所居爲栖霞寺。請度居之。先有道士。
T2122_.53.0945c19: 欲以寺地爲館。住者輒死。及後爲寺猶多恐
T2122_.53.0945c20: 動。自度居之群妖皆息。經歳許間。忽有人
T2122_.53.0945c21: 馬鼓角之聲。俄見一人持名紙通度曰靳尚。
T2122_.53.0945c22: 度前之。尚形甚清雅羽衞亦嚴。致敬已乃
T2122_.53.0945c23: 言。弟子王有此山七百餘年。神道有法。物
T2122_.53.0945c24: 不得干。前諸栖託。或非眞正。故死病相繼。亦
T2122_.53.0945c25: 其命也。法師道徳所歸。謹捨以奉給。并願受
T2122_.53.0945c26: 五戒永結來縁。度曰。人神道殊無容相屈。且
T2122_.53.0945c27: 檀越血食祭祀。此最五戒所禁。尚曰。若備
T2122_.53.0945c28: 門徒輒先去殺。於是辭去。明旦度見一人送
T2122_.53.0945c29: 錢一萬香燭刀子。疏云。弟子靳尚奉供。至
T2122_.53.0946a01: 月十五日度爲設會。尚又來。同衆禮拜行道
T2122_.53.0946a02: 受戒而去。＊ &MT01821;

山廟巫夢告曰。吾已受戒於
T2122_.53.0946a03: 度法師。祠祀勿得殺戮。由是廟同薦止菜脯
T2122_.53.0946a04: 而已。度甞動散寢於地。見尚從外來以手
T2122_.53.0946a05: 摩頭足而去。頃之復來。持一瑠璃甌。甌中
T2122_.53.0946a06: 如水與度含。味甘而冷。度所苦即間。其徴
T2122_.53.0946a07: 感若此。齊竟陵王蕭子良始安王等。並遙
T2122_.53.0946a08: 恭以師敬。資給四事。六時無闕。以齊永元二
T2122_.53.0946a09: 年卒於山中。春秋六十四矣
T2122_.53.0946a10: 梁山陰雲門寺有釋智順。本姓徐。琅琊臨沂
T2122_.53.0946a11: 人。秉禁無疵陶練衆經。齊竟陵文宣王。特深
T2122_.53.0946a12: 禮異。以天監六年卒于山寺。春秋六十一。初
T2122_.53.0946a13: 順疾甚不食多日。一時中竟忽索薺飮。弟
T2122_.53.0946a14: 子曇和。以順絶穀日久。密以半合米雜煮以
T2122_.53.0946a15: 進。順咽而還吐索水洗漱。語和云。汝永出
T2122_.53.0946a16: 雲門寺。不得還住。其執節精苦皆此類也。臨
T2122_.53.0946a17: 終之日房内頗聞異香。亦有見天華天蓋者

T2122_.53.0946a18:

右五驗出
梁高僧傳

T2122_.53.0946a19: 隋終南山悟眞道場釋淨業。漢東隋人也。精
T2122_.53.0946a20: 研律部博綜異聞。確乎内湛令響外馳。仁壽
T2122_.53.0946a21: 二年被擧送舍利于安州之景藏寺。初欲於
T2122_.53.0946a22: 十力寺置之。行至景藏忽感異香。滿院衆共
T2122_.53.0946a23: 嗟怪。因而樹立將下舍利。赤光挺出照于人
T2122_.53.0946a24: 物。寺重閣上聞衆人行聲。及往掩捕扃閉如
T2122_.53.0946a25: 初。一人不見。塔北有池。沙門淨範爲諸道俗
T2122_.53.0946a26: 受菩薩戒。乃有群魚游躍。首皆南向似受歸
T2122_.53.0946a27: 相。範即乘船入水爲魚受戒。魚皆迴頭繞
T2122_.53.0946a28: 船。如有聽受。都無有懼。業慶其遇。乃以舍
T2122_.53.0946a29: 利置於佛堂。先有塑菩薩一躯。不可移轉。
T2122_.53.0946b01: 至明乃見迴首面向舍利。状類天然。一無損
T2122_.53.0946b02: 處。屡興別瑞。傳言不盡。大業十二年二月十
T2122_.53.0946b03: 八日卒於本寺。春秋五十有三
T2122_.53.0946b04: 隋西京大禪定寺道場釋靈幹。俗姓李氏。金
T2122_.53.0946b05: 城逖道人也。而立性翹仰恭攝成節。三業
T2122_.53.0946b06: 護持均禁遮性。仁壽二年奉勅送舍利於雒
T2122_.53.0946b07: 州。置塔於漢王寺。初遶塔所屡放神光。風
T2122_.53.0946b08: 起燈滅。而通夕明亮不須燈照。又感異香從
T2122_.53.0946b09: 風而至。道俗通見。四月八日下舍利時。寺院
T2122_.53.0946b10: 之内樹葉皆萎。烏鳥悲噭。及填平滿還如
T2122_.53.0946b11: 常日。以大業八年正月二十九日卒於本寺。

T2122_.53.0946b12:

春秋七十有八

右二驗出
唐高僧傳

T2122_.53.0946b13: 唐華州鄭縣人張法義。年少貧野不修禮度。
T2122_.53.0946b14: 貞觀十一年入華山伐樹。遇見一僧坐巖穴
T2122_.53.0946b15: 中。法義便就與語。會天晦冥不歸留宿。夜
T2122_.53.0946b16: 僧設松柏末以供養之。謂法義曰。貧道久不
T2122_.53.0946b17: 欲外人知。檀越出愼勿言相見。因爲説俗人
T2122_.53.0946b18: 多罪累死皆惡道。至心懺悔可以滅之。乃令
T2122_.53.0946b19: 淨浴清淨被僧衣爲懺悔。旦而別去至十九
T2122_.53.0946b20: 年法義病死。埋於野外。貧無棺椁以新木
T2122_.53.0946b21: 瘞之。而蘇自推木出歸家。家人驚愕審問。知
T2122_.53.0946b22: 活乃喜。法義自説。初有兩人來取乘空行。至
T2122_.53.0946b23: 官府入大門。又巡街南行十許里。＊街左右
T2122_.53.0946b24: 皆有官曹。門閭相對。不可勝數。法義至一
T2122_.53.0946b25: 曹見官人。遙責使者曰。是華州張法義也。
T2122_.53.0946b26: 本限三日至何因乃淹七日。使者云。法義家
T2122_.53.0946b27: 狗惡。兼有呪師。＊呪神見打甚困。袒衣而
T2122_.53.0946b28: 背青腫。官曰。稽過多咎。與杖二十。言杖亦
T2122_.53.0946b29: 畢。血流灑地。官曰。將法義過録事。録事署發
T2122_.53.0946c01: 文書。令送付判官。判官召主典。取法義按。
T2122_.53.0946c02: 按簿甚多盈一床。主典對法義前披檢云。去
T2122_.53.0946c03: 簿多先朱句畢。有未朱句者。則録之曰。貞
T2122_.53.0946c04: 觀十一年法義父使刈禾。義反顧張目弘罵
T2122_.53.0946c05: 不孝。合杖八十。始録一條。即見昔巖穴中
T2122_.53.0946c06: 僧來。判官起迎問何事。僧曰。張法義是貧道
T2122_.53.0946c07: 弟子。其罪並懺悔訖滅除。天曹案中已句畢。
T2122_.53.0946c08: 今枉追來不合死。主典云。經懺悔者。此案
T2122_.53.0946c09: 句了。至如張目罵父。雖蒙懺悔事未句了。僧
T2122_.53.0946c10: 曰。若不如此。當取案勘之。應有福利。抑判
T2122_.53.0946c11: 官令典將法義過王。王宮東殿宇宏壯侍
T2122_.53.0946c12: 衞數千人。僧亦隨至王所。王起迎僧。王曰。
T2122_.53.0946c13: 師當直來耶。答曰。未當次直。有弟子張法
T2122_.53.0946c14: 義被録來。此人宿罪並貧道句訖。未合死。
T2122_.53.0946c15: 主典又以張目視父事過王。王曰。張目懺悔
T2122_.53.0946c16: 此不合免。然師爲來請。可特放七日。法義
T2122_.53.0946c17: 白僧曰。七日既不多。後來恐不見師。請即
T2122_.53.0946c18: 住隨師。師曰。七日七年也。可早去。法義固
T2122_.53.0946c19: 請隨僧。僧因請王筆。書法義掌中作一字。
T2122_.53.0946c20: 又請王印。印之曰。可急去還家。憑福報。後
T2122_.53.0946c21: 來不可見我。宜以掌印呈王。王自當放汝也。
T2122_.53.0946c22: 法義乃辭出。僧令送出至其家内止黒。義
T2122_.53.0946c23: 不敢入。使者推之。遂活。覺在土中甚輕薄。以
T2122_.53.0946c24: 手推排得出。因入山就山僧修福。義掌中所
T2122_.53.0946c25: 印之處文不可識。然皆爲瘡。終莫能愈。至
T2122_.53.0946c26: 今尚存。隴西王博叉與法義隣近委之。王爲

T2122_.53.0946c27:

臨説

右一驗出
寘報記

T2122_.53.0946c28: 夏侯均者。冀州阜城人也。顯慶二年病。經
T2122_.53.0946c29: 四十餘日昏亂殆死。自云。被配作牛頻經苦
T2122_.53.0947a01: 訴。訴云。甞三度於隱師處受戒懺悔。自省
T2122_.53.0947a02: 無過。何忍遣作牛身受苦如是。均已被配磨
T2122_.53.0947a03: 坊。經二十日。苦使後爲勘當受戒。是實不
T2122_.53.0947a04: 虚。始得免罪。此人生平甚有膂力。酗酒好
T2122_.53.0947a05: 鬪。今現斷酒肉。清信賢者。爲隱師弟子齋

T2122_.53.0947a06:

戒不絶

右一驗出
冥祥拾遺

T2122_.53.0947a07: 法苑珠林卷第八十九
T2122_.53.0947a08:
T2122_.53.0947a09:
T2122_.53.0947a10:
T2122_.53.0947a11: 法苑珠林卷第九十
T2122_.53.0947a12: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0947a13:

破戒篇第八十八

此有二部

T2122_.53.0947a14: 述意部第一
T2122_.53.0947a15: 惟茲戒徳本願深重。救生利物。稱斯爲最。是
T2122_.53.0947a16: 以受之甚易。持之稍難。若非精翫護持。大
T2122_.53.0947a17: 果何容得證。恐差之毫氂。失之千里。若其
T2122_.53.0947a18: 小過覆藏。則爲難滅大罪。發露更是可原。故
T2122_.53.0947a19: 知有過須悔得入七衆。守愚不懺長棄三
T2122_.53.0947a20: 塗。所以比之一章通明道俗持犯損益。若是
T2122_.53.0947a21: 居家白衣。曾有微信受得戒者。不勝名利。
T2122_.53.0947a22: 失意有違。故此兼明。若是悠悠白衣。業識
T2122_.53.0947a23: 風馳昏沈財色。好貪名利。樂著五欲。不信
T2122_.53.0947a24: 佛法者。此定罪人非此所明。今時述者。出
T2122_.53.0947a25: 家僧尼及優婆塞等。恐乖佛教虚染名利。故
T2122_.53.0947a26: 今偏説。若是上品白衣。見佛呵責出家人罪。
T2122_.53.0947a27: 即自勸勵。省己不爲。出家清虚高慕玄軌。
T2122_.53.0947a28: 尚有失意乖違被佛詰責。我等白衣無慚無
T2122_.53.0947a29: 愧。公然造罪。晝夜匪懈。未曾恥改。所以
T2122_.53.0947b01: 如來棄捨我等。不蒙教誨。即自改過息意不
T2122_.53.0947b02: 犯。譬如智人先誡己身。他人見責亦自改悔。
T2122_.53.0947b03: 故書云。見賢思齊。見不賢而内自省。若是下
T2122_.53.0947b04: 品凡愚無識之人。見佛呵責犯過衆僧。唯加
T2122_.53.0947b05: 輕笑退敗善心。不自思忖愚戇之甚劇於畜
T2122_.53.0947b06: 生。亦如醉人墜臥糞坑嘔吐狼藉屎尿汚身。
T2122_.53.0947b07: 仰視岸人却呵不正。此亦如是。是故如來
T2122_.53.0947b08: 雖欲救拔無其出路。故經云。譬如有人墮在
T2122_.53.0947b09: 糞坑。全身沒入無髮可拔。知何欲救也
T2122_.53.0947b10: 引證部第二
T2122_.53.0947b11: 如大品經云。佛告諸比丘。我若不持戒者。
T2122_.53.0947b12: 當墮三惡道中。尚不得下賤人身。況能成
T2122_.53.0947b13: 就衆生淨佛國土。具一切種智。又薩遮尼
T2122_.53.0947b14: 揵經云。若不持戒。乃至不得疥癩野干身。
T2122_.53.0947b15: 何況當得功徳之身
T2122_.53.0947b16: 又梵網經云。若佛子。信心出家受佛禁戒。
T2122_.53.0947b17: 故起心毀犯聖戒者。不得受一切檀越供養。
T2122_.53.0947b18: 亦不得飮住國王水土。五千大鬼常遮其前。
T2122_.53.0947b19: 鬼言大賊。入僧坊城邑宅中。鬼復掃其脚
T2122_.53.0947b20: 跡。一切世人罵言佛法中賊。一切衆生眼不
T2122_.53.0947b21: 欲見犯戒之人。畜生無異。木頭無異
T2122_.53.0947b22: 又寶梁經云。若破戒比丘。受持戒者禮敬供
T2122_.53.0947b23: 養。不自知惡得八輕法。何等爲八。一作愚
T2122_.53.0947b24: 癡。二口瘖瘂。三受身矬陋。四顏貌醜惡其
T2122_.53.0947b25: 面側捩見者嗤笑。五轉受女身作貧窮婢使。
T2122_.53.0947b26: 六其形羸痩夭損壽命。七人所不敬常有惡
T2122_.53.0947b27: 名。八不値佛世
T2122_.53.0947b28: 佛言。若有非沙門自言是沙門。非梵行自言
T2122_.53.0947b29: 梵行。於此大地乃至無有洟唾處。況擧足
T2122_.53.0947c01: 下足去來屈申。何以故。過去大王持此大地。
T2122_.53.0947c02: 施與持戒有徳行者。令修行中道。是破戒比
T2122_.53.0947c03: 丘一切信施不及此人。況僧房舍之處。衣鉢
T2122_.53.0947c04: 臥具醫藥信施所不應受。若有破戒比丘。如
T2122_.53.0947c05: 分一毛以爲百分。若有惡比丘受人信施如
T2122_.53.0947c06: 一毛分。隨所受毛分即損施主
T2122_.53.0947c07: 譬如師子獸王若有死已無有能得食其肉
T2122_.53.0947c08: 者。師子身中自生諸蟲還食其肉。於我法中
T2122_.53.0947c09: 出家諸惡比丘。貪惜利養爲貪所覆。不識
T2122_.53.0947c10: 惡法能壞我法。當知是惡比丘成就四法。一
T2122_.53.0947c11: 不敬佛。二不敬法。三不敬僧。四不敬戒。爾
T2122_.53.0947c12: 時世尊。而説偈言
T2122_.53.0947c13:     心求利養口言知足邪命求利
T2122_.53.0947c14:     常無快樂其心多姦欺誑一切
T2122_.53.0947c15:     如此之心都不清淨諸天神龍
T2122_.53.0947c16:     有天眼者諸佛世尊咸共知之
T2122_.53.0947c17: 佛告迦葉。云何旃陀羅沙門。迦葉譬如旃陀
T2122_.53.0947c18: 羅常於塚間行求死屍無有慈悲視於衆生。
T2122_.53.0947c19: 得見死屍心大喜悦。如是沙門旃陀羅。常無
T2122_.53.0947c20: 慈心至施主家行不善心。所求得已生貴重
T2122_.53.0947c21: 心。從施主家受利養已。不教佛法親近在家。
T2122_.53.0947c22: 亦無慈心常求利養。是名沙門旃陀羅。如是
T2122_.53.0947c23: 旃陀羅。爲一切人之所捨離。如旃陀羅所至
T2122_.53.0947c24: 之處不到善處。何以故。自行惡法故。如是
T2122_.53.0947c25: 沙門旃陀羅所至之處。亦不到善道多作惡
T2122_.53.0947c26: 業。無遮惡道法故。譬如敗種終不生牙。如
T2122_.53.0947c27: 是敗壞沙門。雖在佛法不生善根。不得沙門
T2122_.53.0947c28: 果
T2122_.53.0947c29: 又涅槃經云。猶如大海不宿死屍。如鴛鴦鳥

Footnote:

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