大正蔵検索 INBUDS
|
南海寄歸内法傳 (No. 2125_ 義淨撰 ) in Vol. 54 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 [行番号:有/無] [返り点:無/有] [CITE]
T2125_.54.0204c01: T2125_.54.0204c02: T2125_.54.0204c03: No.2125
T2125_.54.0204c06: 原夫。三千肇建。爰彰興立之端。百億已成。 T2125_.54.0204c07: 尚無人物之序。既空洞於世界。則日月未 T2125_.54.0204c08: 流。實閴寂於慘舒。則陰陽莫辯。曁乎淨 T2125_.54.0204c09: 天下降。身光自隨。因飡地肥遂生貪著。林 T2125_.54.0204c10: 藤香稻轉次食之。身光漸滅日月方現。夫婦 T2125_.54.0204c11: 農作之事興。君臣父子之道立。然而上觀青 T2125_.54.0204c12: 象。則妙高色而浮光。下察黄輿。乃風蕩水 T2125_.54.0204c13: 而成結。而云二儀分判人生其中。感清濁 T2125_.54.0204c14: 氣自然而有。陰陽陶鑄。譬之以鴻爐。品物 T2125_.54.0204c15: 財成。方之於埏埴者。蓋寡聽曲談之謂也。 T2125_.54.0204c16: 於是岳峙星分。含靈蔓莚。遂使道殊九十 T2125_.54.0204c17: 六種。諦分二十五門。僧佉乃從一而萬物始 T2125_.54.0204c18: 生。薛世則因六條而五道方起。或露膊拔 T2125_.54.0204c19: 髮將爲出要。或灰身椎髻執作昇天。或 T2125_.54.0204c20: 生乃自然。或死當識滅。或云。幽幽冥冥莫 T2125_.54.0204c21: 識其精。眇眇忽忽罔知所出。或云。人常得 T2125_.54.0204c22: 人道。或説。死便爲鬼靈。或談。不知蝶爲我 T2125_.54.0204c23: 己。不知我爲蝶形。既群迷於蜾蠡。復聚 T2125_.54.0204c24: 惑於螟蛉。比渾沌於雞子。方晦昧於孩 T2125_.54.0204c25: 嬰。斯皆未了。由愛故生藉業而有。輪迴 T2125_.54.0204c26: 苦海往復迷津者乎。然則親指平途。躬宣 T2125_.54.0204c27: 妙理。説十二縁起。獲三六獨法。號天人師 T2125_.54.0204c28: 稱一切智。引四生於火宅。拔三有於昏城。 T2125_.54.0204c29: 出煩惱流登涅槃岸者。粤我大師釋迦世 T2125_.54.0205a01: 尊矣。創成正覺龍河九有興出塵之望。後 T2125_.54.0205a02: 移馳光鹿苑。六道盛歸依之心。初轉法輪。 T2125_.54.0205a03: 則五人受化。次談戒躅。則千生伏首。於是 T2125_.54.0205a04: 闡梵響於王舍。獲果者無窮。酬恩惠於父 T2125_.54.0205a05: 城。發心者莫算。始自了教。會初願以摽 T2125_.54.0205a06: 誠。終乎妙賢。契後期於結念。住持八紀 T2125_.54.0205a07: 弘濟九居。教無幽而不陳。機無微而不納。 T2125_.54.0205a08: 若泛爲俗侶。但略言其五禁。局提法衆。遂 T2125_.54.0205a09: 廣彰乎七篇。以爲宅有者大非。戒興則非滅。 T2125_.54.0205a10: 存生者小過。律顯則過亡。且如恚損輕枝 T2125_.54.0205a11: 現生龍戸。慈濟微命交昇帝居。善惡之報 T2125_.54.0205a12: 固其明矣。於是。經論兼施。定慧倶設。攝生 T2125_.54.0205a13: 之紐。唯斯三藏乎。既而親對大師教唯一 T2125_.54.0205a14: 説。隨機拯物理亡他議。及乎薛舍初辭。魔 T2125_.54.0205a15: 王*惑歡喜之志。煕連後唱。無滅顯亡疑之 T2125_.54.0205a16: 理。可謂化縁斯盡能事畢功。遂乃跡滅兩 T2125_.54.0205a17: 河。人天掩望。影淪雙樹。龍鬼摧心。致使娑 T2125_.54.0205a18: 羅林側涙下成泥。哭者身邊血如花樹。大師 T2125_.54.0205a19: 唱寂世界空虚。次有弘法應人結集。有五 T2125_.54.0205a20: 七之異。持律大將部分。爲十八之殊。隨所 T2125_.54.0205a21: 見聞三藏各別。著下裙則裙有偏正。披上 T2125_.54.0205a22: 服則葉存狹廣。同宿乃異室繩圍。兩倶無 T2125_.54.0205a23: 過。受食以手執畫地。二並亡愆。各有師承。
T2125_.54.0205b03: 繁述。故五天之地。及南海諸洲。皆云四種尼 T2125_.54.0205b04: 迦耶。然其所欽處有多少。摩掲陀。則四部通
T2125_.54.0205b07: 面則咸遵上座。餘部少存。東裔諸國雜行四
T2125_.54.0205b12: 十餘國。純唯根本有部。正量時欽。近日已來。
T2125_.54.0205b16: 耳。諸國周圍。或可百里。或數百里。或可百 T2125_.54.0205b17: 驛。大海雖難計里。商舶串者准知。良爲掘 T2125_.54.0205b18: 倫。初至交廣。遂使總喚崑崙國焉。唯此崑 T2125_.54.0205b19: 崙。頭捲體黒。自餘諸國。與神州不殊。赤脚 T2125_.54.0205b20: 敢曼。總是其式。廣如南海録中具述。驩州正 T2125_.54.0205b21: 南歩行可餘半月。若乘船纔五六朝。即到 T2125_.54.0205b22: 匕景。南至占波。即是臨邑。此國多是正量。 T2125_.54.0205b23: 少兼有部。西南一月。至跋南國。舊云扶南。 T2125_.54.0205b24: 先是裸國。人多事天。後乃佛法盛流。惡王今 T2125_.54.0205b25: 並除滅。逈無僧衆。外道雜居。斯即贍部南 T2125_.54.0205b26: 隅。非海洲也。然東夏大綱多行法護。關中 T2125_.54.0205b27: 諸處僧祇舊兼。江南嶺表有部先盛。而云十 T2125_.54.0205b28: 誦四分者。多是取其經夾以爲題目。詳觀 T2125_.54.0205c01: 四部之差律儀殊異。重輕懸隔開制迢然。出 T2125_.54.0205c02: 家之侶各依部執。無宜取他輕事替己重 T2125_.54.0205c03: 條用。自開文見嫌餘制。若爾則部別之義 T2125_.54.0205c04: 不著。許遮之理莫分。豈得以其一身遍行 T2125_.54.0205c05: 於四。裂裳金杖之喩。乃表證滅。不殊行法
T2125_.54.0205c10: 存大教。自餘諸處大小雜行。考其致也。則 T2125_.54.0205c11: 律撿不殊。齊制五篇通修四諦。若禮菩薩 T2125_.54.0205c12: 讀大乘經。名之爲大。不行斯事號之爲 T2125_.54.0205c13: 小。所云大乘無過二種。一則中觀。二乃瑜 T2125_.54.0205c14: 伽。中觀則俗有眞空體虚如幻。瑜伽則外無 T2125_.54.0205c15: 内有事皆唯識。斯並咸遵聖教。孰是孰非。同 T2125_.54.0205c16: 契涅槃。何眞何僞。意在斷除煩惑拔濟 T2125_.54.0205c17: 衆生。豈欲廣致紛紜重増沈結。依行則倶 T2125_.54.0205c18: 昇彼岸。棄背則並溺生津。西國雙行理無 T2125_.54.0205c19: 乖競。既無慧目誰鑒是非。任久習而修 T2125_.54.0205c20: 之。幸無勞於自割。且神州持律。諸部互牽。 T2125_.54.0205c21: 而講説撰録之家。遂乃章鈔繁雜。五篇七聚。 T2125_.54.0205c22: 易處更難。方便犯持。顯而還隱。遂使覆一 T2125_.54.0205c23: 簣而情息。聽一席而心退。上流之伍。蒼髭 T2125_.54.0205c24: 乃成。中下之徒。白首寧就。律本自然落漠。讀 T2125_.54.0205c25: 疏遂至終身。師弟相承用爲成則。論章段 T2125_.54.0205c26: 則科而更科。述結罪則句而還句。考其功 T2125_.54.0205c27: 也。實致爲山之勞。覈其益焉。時有海珠之 T2125_.54.0205c28: 潤 T2125_.54.0205c29: 又凡是製作之家。意在令人易解。豈得故 T2125_.54.0206a01: 爲密語而更作解謿。譬乎水。溢平川決入 T2125_.54.0206a02: 深井。有懷飮息濟命無由。准驗律文則 T2125_.54.0206a03: 不如此。論斷輕重但用數行。説罪方便無 T2125_.54.0206a04: 煩半日。此則西方南海法徒之大歸矣。至 T2125_.54.0206a05: 如神州之地。禮教盛行。敬事君親。尊讓耆 T2125_.54.0206a06: 長。廉素謙順。義而後取。孝子忠臣。謹身節 T2125_.54.0206a07: 用 T2125_.54.0206a08: 皇上則恩育兆庶。納隍軫慮於明發。群臣 T2125_.54.0206a09: 則莫不拱手。履薄呈志於通宵。或時大啓 T2125_.54.0206a10: 三乘廣開百座。布制底於八澤。有識者咸 T2125_.54.0206a11: 悉歸心。散伽藍於九宇。迷途者並皆迴向。 T2125_.54.0206a12: 皇皇焉。農歌畎畝之中。濟濟焉。商詠舟車之 T2125_.54.0206a13: 上。遂使雞貴象尊之國。頓顙丹墀。金隣玉 T2125_.54.0206a14: 嶺之郷投誠碧砌。爲無爲事無事。斯固無以
T2125_.54.0206a18: 有屏居幽谷脱屣樊籠。漱巖流以遐想。 T2125_.54.0206a19: 坐林薄而棲志。六時行道。能報淨信之恩。 T2125_.54.0206a20: 兩期入定。合受人天之重。此則善符經律。 T2125_.54.0206a21: 何有過焉。然由傳受訛謬。軌則參差。積習 T2125_.54.0206a22: 生常。有乖綱致者。謹依聖教及現行要 T2125_.54.0206a23: 法。總有四十章。分爲四卷。名南海寄歸内 T2125_.54.0206a24: 法傳。又大唐西域高僧傳一卷。并雜經 T2125_.54.0206a25: 論等並録附歸願諸大徳興弘法心無懷 T2125_.54.0206a26: 彼我。善可量度順佛教行。勿以輕人便非 T2125_.54.0206a27: 重法。然古今所傳經論理致善通禪門。 T2125_.54.0206a28: 定瀲之微此難懸囑。且復粗陳行法符律 T2125_.54.0206a29: 相以先呈。備擧條章考師宗於實録。縱使 T2125_.54.0206b01: 命淪夕景。希成一簣之功。焔絶朝光。庶 T2125_.54.0206b02: 有百燈之續。閲此則不勞尺歩。可踐五天 T2125_.54.0206b03: 於短階。未徙寸陰。實鏡千齡之迷躅。幸願 T2125_.54.0206b04: 撿尋三藏。鼓法海而揚四波。皎鏡五篇。 T2125_.54.0206b05: 泛慧舟而提六象。雖復親承匠旨備 T2125_.54.0206b06: 撿玄宗。然非發於巧心。終恐受嗤於慧 T2125_.54.0206b07: 目云爾 T2125_.54.0206b08: 一破夏非小二對尊之儀 T2125_.54.0206b09: 三食坐小床四飡分淨觸 T2125_.54.0206b10: 五食罷去穢六水有二瓶 T2125_.54.0206b11: 七晨旦觀蟲八朝嚼齒木 T2125_.54.0206b12: 九受齋赴請十衣食所須 T2125_.54.0206b13: 十一著衣法式十二尼衣喪制 T2125_.54.0206b14: 十三結淨地法十四五衆安居 T2125_.54.0206b15: 十五隨意成規十六匙筯合不 T2125_.54.0206b16: 十七知時而禮十八便利之事 T2125_.54.0206b17: 十九受戒軌則二十洗浴隨時 T2125_.54.0206b18: 二十一坐具襯身二十二臥息方法 T2125_.54.0206b19: 二十三經行少病二十四禮不相扶 T2125_.54.0206b20: 二十五師資之道二十六客舊相遇 T2125_.54.0206b21: 二十七先體病源二十八進藥方法 T2125_.54.0206b22: 二十九除其弊藥三十旋右觀時 T2125_.54.0206b23: 三十一灌沐尊儀三十二讃詠之禮 T2125_.54.0206b24: 三十三尊敬乖式三十四西方學儀 T2125_.54.0206b25: 三十五長髮有無三十六亡則僧現 T2125_.54.0206b26: 三十七受用僧衣三十八燒身不合 T2125_.54.0206b27: 三十九傍人獲罪四十古徳不爲 T2125_.54.0206b28: 凡此所論。皆依根本説一切有部。不可 T2125_.54.0206b29: 將餘部事見糅於斯。此與十誦大歸相 T2125_.54.0206c01: 似。有部所分。三部之別。一法護。二化地。 T2125_.54.0206c02: 三迦攝卑。此並不行五天。唯烏長那國。 T2125_.54.0206c03: 及龜茲于闐。雜有行者。然十誦律亦不是 T2125_.54.0206c04: 根本有部也 T2125_.54.0206c05: 一破夏非小 T2125_.54.0206c06: 凡諸破夏。苾芻但不獲其十利。然是本位理 T2125_.54.0206c07: 無成小。豈容昔時受敬今翻禮卑。習以成 T2125_.54.0206c08: 俗本無憑據。依夏受請盜過容生。故應詳審 T2125_.54.0206c09: 理無疎略。宜取受戒之日以論大小。縱令 T2125_.54.0206c10: 失夏不退下行。尋撿聖教無文。誰昔遣行 T2125_.54.0206c11: 斯事 T2125_.54.0206c12: 二對尊之儀 T2125_.54.0206c13: 准依佛教。若對形像及近尊師。除病則徒 T2125_.54.0206c14: 跣是儀。無容輒著鞋履偏露右肩。衣掩左 T2125_.54.0206c15: 髆首無巾帊。自是恒途餘處遊行。在開非 T2125_.54.0206c16: 過。若是寒國聽著短靴。諸餘履屣隨處應 T2125_.54.0206c17: 用。既而殊方異域。寒燠不同。准如聖教。多 T2125_.54.0206c18: 有違處。理可隆冬之月權著養身。春夏之 T2125_.54.0206c19: 時須依律制。履屣不旋佛塔。教已先明。富 T2125_.54.0206c20: 羅勿進香臺。頒之自久。然有故違之類。 T2125_.54.0206c21: 即是強慢金言 T2125_.54.0206c22: 三食坐小床 T2125_.54.0206c23: 西方僧衆。將食之時。必須人人淨洗手足 T2125_.54.0206c24: 各各別踞小床。高可七寸方纔一尺。藤繩 T2125_.54.0206c25: 織内脚圓且輕。卑幼之流小拈隨事。雙足 T2125_.54.0206c26: 地。前置盤盂。地以牛糞淨塗。鮮葉布上。 T2125_.54.0206c27: 座云一肘互不相觸。未曾見有於大床上 T2125_.54.0206c28: 跏坐食者。且如聖制。床量長佛八指。以 T2125_.54.0206c29: 三倍之長中人二十四指。當笏尺尺半。東 T2125_.54.0207a01: 夏諸寺床高二尺已上。此則元不合坐。坐 T2125_.54.0207a02: 有高床之過時衆同此欲如之何。護罪之 T2125_.54.0207a03: 流須觀尺樣。然靈巖四禪床高一尺。古徳 T2125_.54.0207a04: 所製誠有來由。即如連坐跏趺排膝而 T2125_.54.0207a05: 食。斯非本法。幸可知之。聞夫佛法初來。僧 T2125_.54.0207a06: 食悉皆踞坐。至于晋代此事方訛。自茲已 T2125_.54.0207a07: 後跏坐而食。然聖教東流年垂七百。時經十 T2125_.54.0207a08: 代代有其人。梵僧既繼踵來儀。漢徳乃排 T2125_.54.0207a09: 肩受業。亦有親行西國。目撃是非。雖還 T2125_.54.0207a10: 告言誰能見用。又經云。食已洗足。明非床 T2125_.54.0207a11: 上坐。菜食棄足邊故。知垂脚而坐是。佛弟 T2125_.54.0207a12: 子宜應學佛。縱不能依勿生輕笑。良以 T2125_.54.0207a13: 敷巾方坐難爲護淨。殘宿惡觸無由得免。 T2125_.54.0207a14: 又復歛衆殘食。深是非儀收去反觸僧 T2125_.54.0207a15: 槃家人還捉淨器。此則空傳護淨未見 T2125_.54.0207a16: 其功。幸熟察之。須觀得失也 T2125_.54.0207a17: 四*飡分淨觸 T2125_.54.0207a18: 凡西方道俗噉食之法。淨觸事殊。既*飡一口 T2125_.54.0207a19: 即皆成觸。所受之器無宜重將。置在傍邊 T2125_.54.0207a20: 待了同棄。所有殘食與應食者食之。若更 T2125_.54.0207a21: 重收斯定不可。無問貴賤法皆同爾。此乃 T2125_.54.0207a22: 天儀非獨人事。故諸論云。不嚼楊枝便利 T2125_.54.0207a23: 不洗。食無淨觸將以爲鄙。豈有器已成觸 T2125_.54.0207a24: 還將益送。所有殘食却收入厨。餘餅即覆 T2125_.54.0207a25: 瀉瓮中。長臛乃反歸鐺内。羹菜明朝更食。 T2125_.54.0207a26: 餅果後日仍飡。持律者頗識分彊。流漫者 T2125_.54.0207a27: 雷同一概。又凡受齋供及餘飮噉。既其入 T2125_.54.0207a28: 口方即成觸。要將淨水漱口之後。方得 T2125_.54.0207a29: 觸著餘人及餘淨食。若未澡漱觸他。並成 T2125_.54.0207b01: 不淨。其被觸人皆須淨漱。若觸著狗犬亦 T2125_.54.0207b02: 須澡漱。其甞食人應在一邊。甞訖洗手漱 T2125_.54.0207b03: 口。并洗甞器。方觸鐺釜。若不爾者。所作 T2125_.54.0207b04: 祈請及爲禁術。並無効驗。縱陳饗祭神祇 T2125_.54.0207b05: 不受。以此言之。所造供設。欲獻三寶并 T2125_.54.0207b06: 奉靈祇。及尋常飮食。皆須清潔。若身未淨 T2125_.54.0207b07: 澡漱。及大小便利不洗淨者。皆不合作食。 T2125_.54.0207b08: 俗亦有云。清齋方釋奠。剪爪宜侵肌捨塵 T2125_.54.0207b09: 惑。孔顏如斯等類。亦是事須清潔。不以 T2125_.54.0207b10: 殘食而歆饗也。凡設齋供及僧常食。須人 T2125_.54.0207b11: 撿校。若待齋了恐時過者。無論道俗雖 T2125_.54.0207b12: 未薦奉取分先食。斯是佛教許無罪咎。比 T2125_.54.0207b13: 見僧尼助撿校者。食多過午因福獲罪。事 T2125_.54.0207b14: 未可也。然五天之地云與諸國有別異者。 T2125_.54.0207b15: 以此淨觸爲初基耳。昔有北方胡地使人 T2125_.54.0207b16: 行至西國人多見笑。良以便利不洗餘食内 T2125_.54.0207b17: 盆。食時叢坐互相掁觸。不避猪犬不嚼 T2125_.54.0207b18: 齒木。遂招譏議。故行法者極須存意。勿以 T2125_.54.0207b19: 爲輕。然東夏食無淨觸。其來久矣。雖聞此 T2125_.54.0207b20: 説多未體儀。自非面言方能解悟 T2125_.54.0207b21: 五食罷去穢 T2125_.54.0207b22: 食罷之時。或以器承。或在屏處。或向渠竇。 T2125_.54.0207b23: 或可臨階。或自持瓶。或令人授水。手必淨 T2125_.54.0207b24: 洗口嚼齒木。疏牙刮舌務令清潔。餘津若 T2125_.54.0207b25: 在即不成齋。然後以其豆屑。或時將土水 T2125_.54.0207b26: 撚成泥。拭其脣吻令無膩氣。次取淨瓶之 T2125_.54.0207b27: 水盛以螺盃。或用鮮葉。或以手承。其器及
T2125_.54.0207c01: 兩三方乃成淨。自此之前口津無宜輒咽。 T2125_.54.0207c02: 既破威儀咽咽得罪。乃至未將淨水重漱 T2125_.54.0207c03: 已來。涎唾必須外棄。若日過午更犯非時。 T2125_.54.0207c04: 斯則人罕識知。縱知護亦非易。以此言之。 T2125_.54.0207c05: 豆麺灰水誠難免過。良爲牙中食在舌上 T2125_.54.0207c06: 膩存。智者觀斯理應存意。豈容正食已了 T2125_.54.0207c07: 談話過時。不畜淨瓶不嚼齒木。終朝含 T2125_.54.0207c08: 穢竟夜招愆。以此送終固成難矣。其淨瓶 T2125_.54.0207c09: 水或遣門人持授。亦是其儀*也 T2125_.54.0207c10: 六水有二瓶 T2125_.54.0207c11: 凡水分淨觸。瓶有二枚。淨者咸用瓦瓷。觸 T2125_.54.0207c12: 者任兼銅鐵。淨擬非時飮用。觸乃便利所 T2125_.54.0207c13: 須。淨則淨手方持。必須安著淨處。觸乃觸 T2125_.54.0207c14: 手隨執。可於觸處置之。唯斯淨瓶。及新 T2125_.54.0207c15: 淨器所盛之水。非時合飮。餘器盛者名爲時 T2125_.54.0207c16: 水。中前受飮即是無愆。若於午後飮便有 T2125_.54.0207c17: 過。其作瓶法蓋須連口。頂出尖臺可高兩 T2125_.54.0207c18: 指。上通小穴麁如銅箸。飮水可在此中。傍 T2125_.54.0207c19: 邊則別開圓孔。擁口令上竪高兩指。孔如 T2125_.54.0207c20: 錢許。添水宜於此處。可受二三升。小成無 T2125_.54.0207c21: 用。斯之二穴恐蟲塵入。或可著蓋。或以竹 T2125_.54.0207c22: 木。或將布葉而裹塞之。彼有梵僧取製而 T2125_.54.0207c23: 造。若取水時。必須洗内令塵垢盡方始納 T2125_.54.0207c24: 新。豈容水則不分淨觸。但畜一小銅瓶。著 T2125_.54.0207c25: 蓋挿口傾水流散。不堪受用難分淨觸。 T2125_.54.0207c26: 中間有垢有氣不堪停水。一升兩合隨事 T2125_.54.0207c27: 皆闕。其瓶袋法式。可取布長二尺寛一尺 T2125_.54.0207c28: 許。角襵兩頭對處縫合。於兩角頭連施一 T2125_.54.0207c29: 襻纔長一磔。内瓶在中掛髆而去。乞食鉢 T2125_.54.0208a01: 袋樣亦同此。上掩鉢口塵土不入。由其底 T2125_.54.0208a02: 尖鉢不動轉。其貯鉢之袋。與此不同。如餘 T2125_.54.0208a03: 處述。所有瓶鉢隨身衣物各置一肩。通覆 T2125_.54.0208a04: 袈裟傘而去。此等並是佛教出家之儀。 T2125_.54.0208a05: 有暇手執觸瓶并革屣袋。錫杖斜挾進止 T2125_.54.0208a06: 安詳。鳥喩月經雅當其況。至如王城覺樹 T2125_.54.0208a07: 鷲嶺鹿園。娑羅鶴變之所。蕭條鵲封之處。禮 T2125_.54.0208a08: 制底時四方倶湊。日觀千數咸同此式。若 T2125_.54.0208a09: 那爛陀寺大徳。多聞並皆乘輿。無騎鞍乘 T2125_.54.0208a10: 者。及大王寺僉亦同爾。所有資具咸令人 T2125_.54.0208a11: 擔。或遣童子持。此是西方僧徒法式 T2125_.54.0208a12: 七晨旦觀蟲 T2125_.54.0208a13: 毎於晨旦必須觀水。水有瓶井池河之別。 T2125_.54.0208a14: 觀察事非一准。亦既天明先觀瓶水。可於 T2125_.54.0208a15: 白淨銅盞銅楪。或蠡杯漆器之中。傾取掬 T2125_.54.0208a16: 許安置甎上。或可別作觀水之木。以手掩 T2125_.54.0208a17: 口良久視之。或於盆罐中看之亦得。蟲若 T2125_.54.0208a18: 毛端必須存念。若見蟲者倒瀉瓶中。更 T2125_.54.0208a19: 以餘水再三滌器。無蟲方罷。有池河處持 T2125_.54.0208a20: 瓶就彼。*瀉去蟲水濾取新淨。如但有井 T2125_.54.0208a21: 准法濾之。若觀井水汲出水時。以銅盞 T2125_.54.0208a22: 於水罐中。酌取掬許如上觀察。若無蟲者 T2125_.54.0208a23: 通夜隨用。若有同前瀘漉。池河觀水廣如律 T2125_.54.0208a24: 説。凡濾水者。西方用上白*疊東夏宜將密 T2125_.54.0208a25: 絹。或以米揉。或可微煮。若是生絹。小蟲直 T2125_.54.0208a26: 過。可取熟絹笏尺四尺。捉邊長挽襵取兩 T2125_.54.0208a27: 頭刺使相著。即是羅樣。兩角施帶兩畔置 T2125_.54.0208a28: 。中安横杖張開尺六。兩邊繋柱下以盆 T2125_.54.0208a29: 承傾水之時罐底須入羅内。如其不爾。蟲 T2125_.54.0208b01: 隨水落墮地墮盆還不免殺。凡水初入羅 T2125_.54.0208b02: 時。承取觀察。有蟲即須換却。若淨如常用 T2125_.54.0208b03: 之。水既足已即可翻羅。兩人各捉一頭翻 T2125_.54.0208b04: 羅令入放生器内。上以水澆三遍。外邊更 T2125_.54.0208b05: 以水淋中復安水承取觀察。若無蟲者隨 T2125_.54.0208b06: 意去羅。此水經宵還須重察。凡是經宿之 T2125_.54.0208b07: 水。旦不看者。有蟲無蟲。律云用皆招罪。然 T2125_.54.0208b08: 護生取水。多種不同。井處施行此羅最要。 T2125_.54.0208b09: 河池之處。或可安捲用陰陽瓶權時濟 T2125_.54.0208b10: 事。又六月七月其蟲更細。不同餘時。生絹 T2125_.54.0208b11: 十重蟲亦直過。樂護生者。理應存念方便 T2125_.54.0208b12: 令免。或作瓦盆子。羅亦是省要。西方寺家 T2125_.54.0208b13: 多用銅作。咸是聖制。事不可輕。其放生器。 T2125_.54.0208b14: 作小水罐令口直開。於其底傍更安兩鼻。 T2125_.54.0208b15: 雙繩放下到水覆牽。再三入水然後抽出。若 T2125_.54.0208b16: 是寺家濾羅。大僧元不合觸。房内時水亦復 T2125_.54.0208b17: 同然。未受具人取方得飮。非時飮者。須用 T2125_.54.0208b18: 淨羅淨瓶淨器。方堪受用。存生乃是性戒。 T2125_.54.0208b19: 可護中重十惡居首。理難輕忽。水羅是六物 T2125_.54.0208b20: 之數。不得不持。若行三五里。無羅不去。 T2125_.54.0208b21: 若知寺不濾水。不合飡食。渇死長途足 T2125_.54.0208b22: 爲龜鏡。豈容恒常用水曾不觀察。雖有 T2125_.54.0208b23: 濾羅蟲還死内。假欲存救罕識其儀。井口 T2125_.54.0208b24: 之上翻羅。未曉放生之器。設令到水蟲死 T2125_.54.0208b25: 何疑。時有作小圓羅。纔受一升兩合。生踈 T2125_.54.0208b26: 薄絹元不觀蟲。懸著鉢邊令他知見。無心 T2125_.54.0208b27: 護命日日招愆。師弟相承用爲傳法。誠哉 T2125_.54.0208b28: 可歎良足悲嗟。其觀水器人人自畜。放生 T2125_.54.0208b29: 之罐在處須有 T2125_.54.0208c01: 八朝嚼齒木 T2125_.54.0208c02: 毎日旦朝。須嚼齒木揩齒刮舌務令如法。 T2125_.54.0208c03: 盥漱清淨方行敬禮。若其不然。受禮禮他 T2125_.54.0208c04: 悉皆得罪。其齒木者。梵云憚哆家瑟詑。憚 T2125_.54.0208c05: 哆譯之爲齒。家瑟詑即是其木。長十二指。 T2125_.54.0208c06: 短不減八指。大如小指。一頭緩須熟嚼。良 T2125_.54.0208c07: 久淨刷牙關。若也逼近尊人。宜將左手掩 T2125_.54.0208c08: 口。用罷擘破屈而刮舌。或可別用銅鐵 T2125_.54.0208c09: 作刮舌之篦。或取竹木薄片如小指面許。 T2125_.54.0208c10: 一頭纖細以剔斷牙。屈而刮舌勿令傷損。 T2125_.54.0208c11: 亦既用罷。即可倶洗棄之屏處。凡棄齒木。 T2125_.54.0208c12: 若口中吐水。及以洟唾。皆須彈指經三。或 T2125_.54.0208c13: 時謦欬過兩。如不爾者棄便有罪。或可大 T2125_.54.0208c14: 木破用。或可小條截爲。近山莊者。則柞條 T2125_.54.0208c15: 葛蔓爲先。處平疇者。乃楮桃槐柳隨意預 T2125_.54.0208c16: 收。備擬無令闕乏。濕者即須他授。乾者 T2125_.54.0208c17: 許自執持。少壯者任取嚼之。老宿者乃 T2125_.54.0208c18: 椎頭使碎。其木條以苦澁辛辣者爲佳。嚼
T2125_.54.0208c22: 淨揩。令涎癊流出。多水淨漱。斯其法也。次 T2125_.54.0208c23: 後若能鼻中飮水一抄。此是龍樹長年之術。 T2125_.54.0208c24: 必其鼻中不串。口飮亦佳。久而用之便少 T2125_.54.0208c25: 疾病。然而牙齒根宿穢。積久成堅。刮之令 T2125_.54.0208c26: 盡。苦盪淨漱。更不腐敗。自至終身牙疼 T2125_.54.0208c27: 西國迥無。良爲嚼其齒木。豈容不識齒木 T2125_.54.0208c28: 名作楊枝。西國柳樹全稀。譯者輒傳斯號。 T2125_.54.0208c29: 佛齒木樹實非楊柳。那爛陀寺目自親觀。既 T2125_.54.0209a01: 不取信於他。聞者亦無勞致惑。撿涅槃經 T2125_.54.0209a02: 梵本云。嚼齒木時矣。亦有用細柳條。或五 T2125_.54.0209a03: 或六。全嚼口内不解漱除。或有呑汁將爲 T2125_.54.0209a04: 殄病。求清潔而返穢。冀去疾而招痾。或有 T2125_.54.0209a05: 斯亦不知。非在論限。然五天法。俗嚼齒 T2125_.54.0209a06: 木自是恒事。三歳童子咸即教爲。聖教俗流 T2125_.54.0209a07: 倶通利益。既申臧否行捨隨心 T2125_.54.0209a08: 九受齋軌則 T2125_.54.0209a09: 凡論西方赴請之法。并南海諸國。略顯其 T2125_.54.0209a10: 儀。西方乃施主預前禮拜請僧。齋日來白時 T2125_.54.0209a11: 至。僧徒器座量准時宜。或可淨人自持。或 T2125_.54.0209a12: 受他淨物。器乃唯銅一色。須以灰末淨 T2125_.54.0209a13: 揩。座乃各別小床。不應連席相觸。其床法 T2125_.54.0209a14: 式。如第三章已言。若其瓦器曾未用者。一 T2125_.54.0209a15: 度用之。此成無過。既被用訖棄之坑塹。爲 T2125_.54.0209a16: 其受觸不可重收。故西國路傍設義食處。 T2125_.54.0209a17: 殘器若山。曾無再用。即如襄陽瓦器食了 T2125_.54.0209a18: 更收。向若棄之便同淨法。又復五天元無 T2125_.54.0209a19: 瓷漆。瓷若油合是淨無疑。其漆器或時賈客 T2125_.54.0209a20: 將至西方。及乎南海皆不用食。良爲受 T2125_.54.0209a21: 膩故也。必若是新。以淨灰洗。令無膩氣。 T2125_.54.0209a22: 用亦應得。其木器元非食物。新者一用。固 T2125_.54.0209a23: 亦無愆重觸有過。事如律説。其施主家 T2125_.54.0209a24: 設食之處。地必牛糞淨塗。各別安小床座。 T2125_.54.0209a25: 復須清淨瓮預多貯水。僧徒既至。解開 T2125_.54.0209a26: 衣紐。安置淨瓶。即宜看水。若無蟲者用之 T2125_.54.0209a27: 濯足。然後各就小床停息片時。察其早晩。 T2125_.54.0209a28: 日既將午。施主白言時至。法衆乃反攝上 T2125_.54.0209a29: 衣兩角前繋。下邊右角壓在腰絛左邊。或屑 T2125_.54.0209b01: 或土。澡手令淨。或施主授水。或自用君 T2125_.54.0209b02: 持。隨時濟事重來踞坐受其器葉。以水略 T2125_.54.0209b03: 洗勿使横流。食前全無呪願之法。施主乃 T2125_.54.0209b04: 淨洗手足。先於大衆前。初置聖僧供。次 T2125_.54.0209b05: 乃行食以奉僧衆。復於行食末。安食一盤。 T2125_.54.0209b06: 以供呵利底母。其母先身因事發願。食王 T2125_.54.0209b07: 舍城所有兒子。因其邪願捨身遂生藥叉 T2125_.54.0209b08: 之内。生五百兒。日日毎食王舍城男女。諸 T2125_.54.0209b09: 人白佛。佛遂藏其稚子名曰愛兒。觸處覓 T2125_.54.0209b10: 之佛邊方得。世尊告曰。汝憐愛兒乎。汝子 T2125_.54.0209b11: 五百。一尚見憐。況復餘人一二而已。佛因 T2125_.54.0209b12: 化之令受五戒。爲鄔波斯迦。因請佛曰。我 T2125_.54.0209b13: 兒五百今何食焉。佛言。苾芻等住處寺家。日 T2125_.54.0209b14: 日毎設祭食。令汝等充飡。故西方諸寺。毎 T2125_.54.0209b15: 於門屋處。或在食厨邊。素畫母形抱一兒 T2125_.54.0209b16: 子。於其膝下或五或三以表其像。毎日於 T2125_.54.0209b17: 前盛陳供食。其母乃是四天王之衆。大豐勢 T2125_.54.0209b18: 力。其有疾病無兒息者。饗食薦之咸皆遂 T2125_.54.0209b19: 願。廣縁如律。此陳大意耳。神州先有名 T2125_.54.0209b20: 鬼子母焉。又復西方諸大寺處。咸於食厨柱 T2125_.54.0209b21: 側。或在大庫門前。彫木表形。或二尺三尺 T2125_.54.0209b22: 爲神王状。坐抱金嚢却踞小床。一脚垂 T2125_.54.0209b23: 地。毎將油拭。黒色爲形。號曰莫訶哥羅。即 T2125_.54.0209b24: 大黒神也。古代相承云。是大天之部屬。性愛 T2125_.54.0209b25: 三寶。護持五衆使無損耗。求者稱情。但 T2125_.54.0209b26: 至食時。厨家毎薦香火。所有飮食隨列於 T2125_.54.0209b27: 前。曾親見説大涅槃處般彈那寺。毎常僧食 T2125_.54.0209b28: 一百有餘。春秋二時禮拜之際不期而至。僧 T2125_.54.0209b29: 徒五百臨中忽來。正到中時無宜更煮。其 T2125_.54.0209c01: 知事人告厨家曰。有斯倉卒事欲如何。于 T2125_.54.0209c02: 時有一淨人老母。而告之曰。此乃常事無 T2125_.54.0209c03: 勞見憂。遂乃多燃香火。盛陳祭食告黒神 T2125_.54.0209c04: 曰。大聖涅槃爾徒尚在。四方僧至爲禮聖 T2125_.54.0209c05: 蹤。飮食供承勿令闕乏。是仁之力。幸可知 T2125_.54.0209c06: 時。尋即總命大衆令坐。以寺常食次第 T2125_.54.0209c07: 行之。大衆咸足。其飡所長還如常日。咸皆 T2125_.54.0209c08: 唱善。讃天神之力。親行禮覲故覩神容。 T2125_.54.0209c09: 見在其前食成大聚。問其何意報此所 T2125_.54.0209c10: 由。淮北雖復先無。江南多有置處。求者効 T2125_.54.0209c11: 驗。神道非虚。大覺寺目眞鱗陀龍。亦同斯 T2125_.54.0209c12: 異矣。其行食法。先下薑鹽。薑乃一片兩片 T2125_.54.0209c13: 大如指許。鹽則全匕半匕藉之以葉。其行 T2125_.54.0209c14: 鹽者。合掌長跪在上座前。口唱三鉢羅佉 T2125_.54.0209c15: 哆。譯爲善至。舊云僧跋者訛也。上座告曰。 T2125_.54.0209c16: 平等行食。意道。供具善成。食時復至。准其 T2125_.54.0209c17: 字義合當如是。然而佛與大衆受他毒食。 T2125_.54.0209c18: 佛教令唱三鉢羅佉哆。然後方食。所有毒藥 T2125_.54.0209c19: 皆變成美味。以此言之。乃是祕密言詞。未 T2125_.54.0209c20: 必目其善至。東西兩音臨時任道。并汾之 T2125_.54.0209c21: 地唱時至者。頗有故實。其*授食之人。必 T2125_.54.0209c22: 須當前並足恭敬曲身。兩手執器及以餅 T2125_.54.0209c23: 果去手一磔即須懸放。自餘器食或一寸二 T2125_.54.0209c24: 寸。若異此途理不成受。隨受隨食無勞待 T2125_.54.0209c25: 遍。等供食遍不是正翻。食罷隨意亦非聖 T2125_.54.0209c26: 説。次*授乾粳米飯并稠豆臛。澆以熱 T2125_.54.0209c27: 酥。手攪*令和。投諸助味。食用右手。纔可 T2125_.54.0209c28: 半腹。方行餅果後行乳酪及以沙糖。渇飮 T2125_.54.0209c29: 冷水無問冬夏。此乃衆僧常食。并設齋供 T2125_.54.0210a01: 大略皆爾。然其齋法。意存殷厚。所餘餅飯 T2125_.54.0210a02: 盈溢盤盂。*酥酪縱横隨著皆受。故佛在日 T2125_.54.0210a03: 勝光王親供佛衆。行其餘食及以*酥酪。 T2125_.54.0210a04: 乃至地皆流漫。律有成文。即其事也。淨初 T2125_.54.0210a05: 至東印度耽摩立底國。欲依廉素設供 T2125_.54.0210a06: 齋僧。時人止曰。若纔足而已何爲不得。然 T2125_.54.0210a07: 而古來相承。設須盈富。若但滿腹者。恐人致 T2125_.54.0210a08: 笑。聞師從大國來。處所豐贍。若無盈長不 T2125_.54.0210a09: 如不設。是以還依彼法矣。斯乃施心弘廣。 T2125_.54.0210a10: 得報還復豐多。無乖理也。必其貧窶。及食 T2125_.54.0210a11: 罷行嚫。隨力所能。既其食了。以片水漱 T2125_.54.0210a12: 口。咽而不棄。將少水置器。略淨右手然後 T2125_.54.0210a13: 方起。欲起之時。須以右手滿掬取食持將 T2125_.54.0210a14: 出外。不簡僧私之物。聖遣普施衆生。未 T2125_.54.0210a15: 食前呈律無成教。又復將食一盤。以上先 T2125_.54.0210a16: 亡及餘神鬼應食之類。縁在鷲山。如經廣 T2125_.54.0210a17: 説。可將其食向上座前跪。上座乃以片 T2125_.54.0210a18: 水灑。而呪願曰 T2125_.54.0210a19: 以今所修福 普霑於鬼趣 T2125_.54.0210a20: 食已免極苦 捨身生樂處 T2125_.54.0210a21: 菩薩所受用 無盡若虚空 T2125_.54.0210a22: 施獲如是果 増長無休息 T2125_.54.0210a23: 持將出外。於幽僻處林叢之下。或在河池 T2125_.54.0210a24: 之内。以施先亡矣。江淮間設齋之次。外置 T2125_.54.0210a25: 一盤。即斯法也。然後施生授齒木供淨水。 T2125_.54.0210a26: 盥漱之法如第五章已述。僧徒辭別之時。口 T2125_.54.0210a27: 云所修福業悉皆隨喜。然後散去。衆僧各 T2125_.54.0210a28: 各自誦伽他。更無法事。食罷餘殘並任衆 T2125_.54.0210a29: 僧。令小兒將去。或施貧下。隨應食者食 T2125_.54.0210b01: 之。或可時屬飢年。或恐施主性恡者。問而 T2125_.54.0210b02: 力取。齋主全無重收食法。此是西方一途 T2125_.54.0210b03: 受供之式。或可施主延請同前。於其宅中 T2125_.54.0210b04: 形像預設。午時既至普就尊儀。蹲踞合掌各 T2125_.54.0210b05: 自心念。禮敬既訖食乃同前。或可別令一
T2125_.54.0210b09: 香泥以塗僧足。燒香普馥元不別行。鼓 T2125_.54.0210b10: 樂絃歌隨情供養。方始如前准次飡食。食 T2125_.54.0210b11: 罷將其瓶水遍瀝衆前。上座方爲施主略 T2125_.54.0210b12: 誦陀那伽陀。斯乃復是兩*途西方食法。然 T2125_.54.0210b13: 而西國噉嚼。多與神州不同。但可略據律 T2125_.54.0210b14: 科粗陳梗概云爾 T2125_.54.0210b15: 律云。半者蒲膳尼。半者珂但尼。蒲膳尼以 T2125_.54.0210b16: 含噉爲義。珂但尼即齧嚼受名。半者謂五 T2125_.54.0210b17: 也。半者蒲膳尼。應譯爲五噉食。舊云五正 T2125_.54.0210b18: 者。准義翻也。一飯二麥豆飯三糗四肉五餅。 T2125_.54.0210b19: 半者珂但尼。應譯爲五嚼食。一根二莖三葉 T2125_.54.0210b20: 四花五果。其無縁者若食初五。後五必不 T2125_.54.0210b21: 合飡。若先食後五。前五噉便隨意。准知乳 T2125_.54.0210b22: 酪等非二五所收。律文更無別號。明非正 T2125_.54.0210b23: 食所攝。若諸麺食竪匙不倒。皆是餅飯所 T2125_.54.0210b24: 收。乾糗和水指畫見跡者。斯還五攝。且如 T2125_.54.0210b25: 五天之地。界分綿邈。大略而言。東西南北 T2125_.54.0210b26: 各四百餘驛。除其邊裔。雖非盡能目撃。故 T2125_.54.0210b27: 可詳而問知。所有噉嚼奇巧非一。北方足 T2125_.54.0210b28: 麺。西邊豐糗。摩掲陀國麺少米多。南裔東 T2125_.54.0210b29: 垂與摩掲陀一類。蘇油乳酪在處皆有。餅 T2125_.54.0210c01: 果之屬難可勝數。俗人之流膻腥尚寡。諸國 T2125_.54.0210c02: 並多粳米。栗少黍無。有甘瓜豐蔗芋。乏葵 T2125_.54.0210c03: 菜足蔓菁。然子有黒白。比來譯爲芥子。壓 T2125_.54.0210c04: 油充食。諸國咸然。其菜食之。味與神州蔓 T2125_.54.0210c05: 菁無別。其根堅鞕復與蔓菁不同。結實粒 T2125_.54.0210c06: 麁復非芥子。其猶枳橘因地遷形。在那爛 T2125_.54.0210c07: 陀與無行禪師共議懷疑。未能的*辯。又 T2125_.54.0210c08: 五天之人。不食諸韲及生菜之屬。由此人 T2125_.54.0210c09: 無腹痛之患。腸胃和軟。亡堅強之憂矣 T2125_.54.0210c10: 然南海十洲。齋供更成殷厚。初日將檳榔一 T2125_.54.0210c11: 裹及片子香油并米屑少許。並悉盛之葉 T2125_.54.0210c12: 器安大盤中。白蓋之。金瓶盛水當前瀝 T2125_.54.0210c13: 地。以請衆僧。令於後日中前塗身澡浴。第 T2125_.54.0210c14: 二日過午已後。則撃鼓樂設香花。延請尊 T2125_.54.0210c15: 儀棚車輦輿。幡旗映日法俗雲奔。引至家 T2125_.54.0210c16: 庭張施帷蓋。金銅尊像瑩飾皎然。塗以香 T2125_.54.0210c17: 泥置淨盤内。咸持香水。虔誠沐浴。拭以香 T2125_.54.0210c18: 捧入堂中。盛設香燈方爲稱讃。然後上 T2125_.54.0210c19: 座爲其施主。説陀那伽他。申述功徳。方始 T2125_.54.0210c20: 請僧出外澡漱。飮沙糖水多噉檳榔。然後 T2125_.54.0210c21: 取散。至第三日禺中入寺敬白時到。僧洗 T2125_.54.0210c22: 浴已引向齋家。重設尊儀略爲澡沐。香花 T2125_.54.0210c23: 鼓樂倍於昨晨。所有供養尊前普列。於像 T2125_.54.0210c24: 兩邊各嚴童女。或五或十。或可童子量時 T2125_.54.0210c25: 有無。或香鑪執金澡罐。或捧香燈鮮花 T2125_.54.0210c26: 白拂。所有粧臺鏡奩之屬。咸悉持來佛前奉 T2125_.54.0210c27: 獻。問其何意答是福因。今不奉獻後寧 T2125_.54.0210c28: 希報。以理言之斯亦善事。次請一僧座前 T2125_.54.0210c29: 長跪讃歎佛徳。次復別請兩僧。各昇佛邊 T2125_.54.0211a01: 一座。略誦小經半紙一紙。或慶形像共點 T2125_.54.0211a02: 佛睛以來勝福。然後隨便各就一邊反襵
T2125_.54.0211a06: 西方大同。然其別者。頗兼三淨耳。並多縫 T2125_.54.0211a07: 葉爲槃。寛如半席。貯粳米飯一㪷二*㪷。 T2125_.54.0211a08: 亦用爲器。受一升二升。向僧處當前授 T2125_.54.0211a09: 與。次行諸食。有三二十般。此乃貧窶之輩 T2125_.54.0211a10: 也。若是王家及餘富者。並授銅槃銅椀及 T2125_.54.0211a11: 以葉器。大如席許。餚饌飮食數盈百味。國 T2125_.54.0211a12: 王乃捨尊貴位。自稱奴僕。與僧授食。虔恭 T2125_.54.0211a13: 徹到隨著皆受。更無遮法。若但取足而已。 T2125_.54.0211a14: 施主心便不快。見其盈溢方成意滿。粳米 T2125_.54.0211a15: 飯則四*㪷五*㪷。餅果等則三盤兩盤。其親 T2125_.54.0211a16: 屬隣伍之家。咸齎助供。或飯或餅。羹菜非 T2125_.54.0211a17: 一。然一人殘食。可供三四。若盛設者。十人 T2125_.54.0211a18: 食亦未盡。其所殘食。皆任衆僧。令淨人將 T2125_.54.0211a19: 去。然而神州齋法。與西國不同。所食殘餘。 T2125_.54.0211a20: 主還自取。僧輒將去。理成未可。故出家之 T2125_.54.0211a21: 人。相時而動。知足不辱。無虧施心。必若 T2125_.54.0211a22: 施主決心不擬重取。請僧將去者。任量事 T2125_.54.0211a23: 斟酌。衆僧亦既食了盥漱又畢。乃掃除餘食 T2125_.54.0211a24: 令地清淨。布以花燈燒香散馥。持所施物 T2125_.54.0211a25: 列在衆前。次行香泥如梧子許。僧各揩手 T2125_.54.0211a26: 令使香潔。次行檳榔豆蔲糅。以丁香龍 T2125_.54.0211a27: 腦。咀嚼能令口香。亦可消食去癊。其香藥 T2125_.54.0211a28: 等。皆須淨瓶水洗以鮮葉裹授與衆僧。施 T2125_.54.0211a29: 主至上座前。或就能者以著嘴瓶。水如銅 T2125_.54.0211b01: 箸連注不絶。下以*槃承。師乃手中執花承 T2125_.54.0211b02: 其注水。口誦陀那伽他。初須佛説之頌。後 T2125_.54.0211b03: 通人造。任情多少量時爲度。須稱施主名 T2125_.54.0211b04: 願令富樂。復持現福迴爲先亡。後爲皇王 T2125_.54.0211b05: 次及龍鬼。願國土成熟人物又安。釋迦聖 T2125_.54.0211b06: 教住而莫滅。其伽他譯之如別。斯乃世尊 T2125_.54.0211b07: 在日親爲呪願。但至食罷。必爲説特欹拏 T2125_.54.0211b08: 伽他。是持施物供奉之儀。特欹尼師。即 T2125_.54.0211b09: 是應合受供養人是故聖制。毎但食了。必
T2125_.54.0211b14: 行其嚫物。或作如意樹以施僧。或造金 T2125_.54.0211b15: 蓮華以上佛。鮮花齊膝白盈床。過午或 T2125_.54.0211b16: 講小經。或時連夜方散。辭別之時口云娑 T2125_.54.0211b17: 度。兼唱阿奴謨拕。娑度即事目善奉。阿奴 T2125_.54.0211b18: 謨拕譯爲隨喜。凡見施他或見施己。咸同 T2125_.54.0211b19: 此説。意者前人既呈。隨後慶讃。倶招福利 T2125_.54.0211b20: 矣。此是南海十洲。一途受供法式。或初日 T2125_.54.0211b21: 檳榔請僧。第二日禺中浴像。午時食罷齊暮 T2125_.54.0211b22: 講經。斯則處中者所務。或可初日奉齒木 T2125_.54.0211b23: 以請僧。明日但直設齋而已。或可就僧禮 T2125_.54.0211b24: 拜言申請白。斯乃貧乏之流也 T2125_.54.0211b25: 然北方諸胡。覩貨羅及速利國等。其法復別。 T2125_.54.0211b26: 施主先呈花著供養制底。大衆旋繞令唱 T2125_.54.0211b27: 導師廣陳呪願。然後方食。其花蓋法式。如 T2125_.54.0211b28: 西方記中所陳矣。斯等雖復事有疎繁食 T2125_.54.0211b29: 兼廣略。然而僧徒軌式。護淨手飡。大徒法則。 T2125_.54.0211c01: 並悉相似。衆僧或有杜多乞食但著三衣。 T2125_.54.0211c02: 設他來請奉金寶棄如洟唾。屏跡窮林 T2125_.54.0211c03: 矣。即如東夏齋法遣疏請僧。雖至明朝 T2125_.54.0211c04: 不來啓白。准如聖教似不慇懃。必是門徒 T2125_.54.0211c05: 須教法式。若行赴供。應將濾羅。僧所用 T2125_.54.0211c06: 水並可觀察。既其食了須嚼齒木。若口有 T2125_.54.0211c07: 餘膩即不成齋。雖復餓腹終宵。詎免非時 T2125_.54.0211c08: 之過。幸可看西方食法擬議東川。得不之 T2125_.54.0211c09: 宜自然明白。無暇詳述智者當思甞試論 T2125_.54.0211c10: 之曰。然無上世尊大慈悲父。愍生淪滯。歴 T2125_.54.0211c11: 三大而翹勤。冀使依行。現七紀而揚化。以 T2125_.54.0211c12: 爲住持之本。衣食是先。恐長塵勞嚴施戒 T2125_.54.0211c13: 撿。制在聖意理可遵行。反以輕心道其無 T2125_.54.0211c14: 罪。食噉不知受觸。但護婬戒一條。即云我 T2125_.54.0211c15: 是無罪之人。何勞更煩學律。咽噉著脱元不 T2125_.54.0211c16: 關情。直指空門將爲佛意。寧知諸戒非佛 T2125_.54.0211c17: 意焉。一貴一輕出乎臆斷。門徒遂相踵習。 T2125_.54.0211c18: 制不窺看戒經。寫得兩卷空門。便謂理 T2125_.54.0211c19: 苞三藏。不思咽咽當有流漿之苦。誰知歩 T2125_.54.0211c20: 歩現招賊住之殃。浮嚢不洩。乃是菩薩本 T2125_.54.0211c21: 心。勿輕小愆。還成最後之唱。理合大小雙 T2125_.54.0211c22: 修。方順慈尊之訓。防小罪觀大空。攝物澄 T2125_.54.0211c23: 心。何過之有。或恐自迷誤衆。准教聊陳一 T2125_.54.0211c24: 隅。空法信是非虚。律典何因見慢。宜應半 T2125_.54.0211c25: 月説戒洗懺。恒爲勸誡門徒。日三禮白。佛 T2125_.54.0211c26: 法住世日日衰微。察己童年所觀。乃與老 T2125_.54.0211c27: 時全異。目驗斯在幸可存心。夫飮食之累。 T2125_.54.0211c28: 乃是常須幸願敬奉之倫。無輕聖教耳。重 T2125_.54.0211c29: 曰 T2125_.54.0212a01: 聖教八萬。要唯一二。外順俗途内凝眞智。 T2125_.54.0212a02: 何謂俗途。奉禁亡辜。何謂眞智。見境倶棄。 T2125_.54.0212a03: 遵勝諦而無著。滅縁生之有累。勤積集於 T2125_.54.0212a04: 多修。證圓成之妙義。豈容不習三藏教理 T2125_.54.0212a05: 倶迷。罪若河沙之巨量。妄道已證於菩提。 T2125_.54.0212a06: 菩提是覺惑累皆亡。不生不滅號曰眞常。寧 T2125_.54.0212a07: 得同居苦海。漫説我住西方。常理欲希戒 T2125_.54.0212a08: 淨爲基。護嚢穿之小隙。愼針穴之大非。大 T2125_.54.0212a09: 非之首衣食多咎。奉佛教則解脱非遙。慢 T2125_.54.0212a10: 尊言乃沈淪自久。聊題行法略述先模。咸 T2125_.54.0212a11: 依聖撿豈曰情圖。幸無嫌於直説。庶有 T2125_.54.0212a12: 益於遐途。若不確言其進不誰。復輒鑒 T2125_.54.0212a13: 於精麁 T2125_.54.0212a14: 南海寄歸内法傳卷第一 T2125_.54.0212a15: T2125_.54.0212a16: T2125_.54.0212a17: T2125_.54.0212a18: T2125_.54.0212a19: *翻經三藏沙門義淨撰 T2125_.54.0212a20: 十衣食所須十一著衣法式 T2125_.54.0212a21: 十二尼衣喪制十三結淨地法 T2125_.54.0212a22: 十四五衆安居十五隨意成規 T2125_.54.0212a23: 十六匙筋合否十七知時而禮 T2125_.54.0212a24: 十八便利之事 T2125_.54.0212a25: 十衣食所須 T2125_.54.0212a26: 原夫。有待累形。假衣食而始濟。無生妙智。 T2125_.54.0212a27: 託滅理而方興。若其受用乖儀。便招歩歩 T2125_.54.0212a28: 之罪。澄心失軌。遂致念念之迷。爲此於受 T2125_.54.0212a29: 用中求脱者。順聖言而受用。在澄心處習 T2125_.54.0212b01: 理者符先教以澄心。即須俯視生涯。是迷 T2125_.54.0212b02: 生之牢獄。仰晞寂岸。爲悟寂之虚關。方可 T2125_.54.0212b03: 艤法舟於苦津。秉慧炬於長夜矣。然於所 T2125_.54.0212b04: 著衣服之製。飮食之儀。若持犯昉然律有 T2125_.54.0212b05: 成則。初學之輩。亦識重輕。此則得失局在 T2125_.54.0212b06: 別人。固乃無煩商搉。自有現違律檢而將 T2125_.54.0212b07: 爲指南。或可習俗生常。謂其無過。或道。佛 T2125_.54.0212b08: 生西國。彼出家者。依西國之形儀。我住東 T2125_.54.0212b09: 川離俗者。習東川之軌則。詎能移神州之 T2125_.54.0212b10: 雅服。受印度之殊風者。聊爲此徒。粗銓衡 T2125_.54.0212b11: 也。凡是衣服之儀。斯乃出家綱要。理須具 T2125_.54.0212b12: 題其製。豈得輕而略諸。且如法衆三衣。五 T2125_.54.0212b13: 天並皆刺葉。獨唯東夏開而不縫。親問北 T2125_.54.0212b14: 方諸國。行四分律處。倶同刺葉。全無開者。 T2125_.54.0212b15: 西方若得神州法服。縫合乃披。諸部律文。皆 T2125_.54.0212b16: 云刺合。然而充身六物。自有嚴條。十三資 T2125_.54.0212b17: 具。廣如律説 T2125_.54.0212b18: 言六物者
T2125_.54.0212b24: 一僧伽胝 二嗢呾囉僧伽 三安呾婆娑 T2125_.54.0212b25: 四尼師但那 五裙 六副裙 七僧脚崎
T2125_.54.0212b28: 資具衣 T2125_.54.0212b29: 頌曰 T2125_.54.0212c01: 三衣并坐具 裙二帔有兩 T2125_.54.0212c02: 身面巾剃髮 遮瘡藥直衣 T2125_.54.0212c03: 十三種衣。出家開畜。既有定格。即須順教 T2125_.54.0212c04: 用之。不比自餘所有長物。此之十三。咸須 T2125_.54.0212c05: 別牒其事點淨守持。隨得隨持。無勞總足。 T2125_.54.0212c06: 餘外長衣。量事分別。若氈褥毯席之流。但 T2125_.54.0212c07: 須作其委付他心而受用也。有云。三衣十 T2125_.54.0212c08: 物者。蓋是譯者之意。離爲二處。不依梵本。 T2125_.54.0212c09: 別道三衣。析開十物。然其十數。不能的 T2125_.54.0212c10: 委。致使猜卜。皆悉憑虚訓什爲雜。未符先 T2125_.54.0212c11: 旨。其藥*直衣。佛制畜者。計當用絹。可二 T2125_.54.0212c12: 丈許。或可一疋既而病起無恒。卒求難濟。 T2125_.54.0212c13: 爲此制畜。可豫備之。病時所須。無宜輒 T2125_.54.0212c14: 用。然修行利生之門。義在存乎通濟。既而根 T2125_.54.0212c15: 有三等。不可局爲一途。四依四作十二杜 T2125_.54.0212c16: 多。制唯上行。畜房受施十三資具。益兼中 T2125_.54.0212c17: 下。遂使少欲者無盈長之過。多求者亡闕 T2125_.54.0212c18: 事之咎。大哉慈父。巧應根機。善誘人天。稱 T2125_.54.0212c19: 調御者。而云供身百一。四部未見律文。雖 T2125_.54.0212c20: 復經有其言。故是別時之意。且如多事俗徒 T2125_.54.0212c21: 家具尚不盈五十。豈容省縁釋子翻乃過 T2125_.54.0212c22: 其百數。准驗道理。通塞可知。凡論絁絹。 T2125_.54.0212c23: 乃是聖開。何事強遮。徒爲節目。斷之以意。 T2125_.54.0212c24: 欲省招繁。五天四部並皆著用。詎可棄易 T2125_.54.0212c25: 求之絹絁。覓難得之細布。妨道之極。其在 T2125_.54.0212c26: 斯乎。非制強制。即其類也。遂使好事持律 T2125_.54.0212c27: 之者。増己慢而輕餘。無求省欲之賓。内 T2125_.54.0212c28: 起慚而外恧。斯乃遮身長道。亦復何事云云。 T2125_.54.0212c29: 而彼意者。將爲害命處來傷慈之極。悲愍含 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 [行番号:有/無] [返り点:無/有] [CITE] |