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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 [行番号:有/無] [返り点:無/有] [CITE]
T2122_.53.0447a01: 又阿含口解十二因縁經云。有阿羅漢。以天 T2122_.53.0447a02: 眼徹視見女人墮地獄中者甚多。便問佛。何 T2122_.53.0447a03: 以故。佛言。用四因縁故。一由貪珍寶物衣被 T2122_.53.0447a04: 欲心多故。二由相嫉妬故。三由多口舌故。四 T2122_.53.0447a05: 由作恣態婬意多故。以是因縁故墮地獄多 T2122_.53.0447a06: 耳 T2122_.53.0447a07: 頌曰 T2122_.53.0447a08: 五欲混神因 六賊亂心色 T2122_.53.0447a09: 幻焔逐情飄 愛網隨心織 T2122_.53.0447a10: 鑄金雖改秋 斬籌方未極 T2122_.53.0447a11: 觀鴿既無辯 攀猿此焉息◎ T2122_.53.0447a12: 法苑珠林卷第二十一 T2122_.53.0447a13: T2122_.53.0447a14: T2122_.53.0447a15: T2122_.53.0447a16: T2122_.53.0447a17: *西明寺沙門釋道世撰
T2122_.53.0447a20: 述意部第一 T2122_.53.0447a21: 惟夫道俗形乖淨染殊趣。由善惡不等報應 T2122_.53.0447a22: 不均。欲觀仁義盛徳之風。當尋禮儀玄軌之 T2122_.53.0447a23: 範。而能割愛辭親棄榮勢位。節食滋味蔬 T2122_.53.0447a24: 飡苦行。麁服蓋形不顧飾玩。隨用安身不存 T2122_.53.0447a25: 名利。抑遏三毒制止八音。三千威儀五百戒 T2122_.53.0447a26: 相。動靜合宜皆有法式。八萬修多十二部別。 T2122_.53.0447a27: 敷演投機隨時利物。可謂人天之楷模。入道 T2122_.53.0447a28: 之舟航者也 T2122_.53.0447a29: 欣厭部第二 T2122_.53.0447b01: 如文殊問經云。佛告文殊師利。一切諸功徳 T2122_.53.0447b02: 不與出家心等。何以故。住家者無量過患故。 T2122_.53.0447b03: 出家者無量功徳故。住家有障礙。出家者無 T2122_.53.0447b04: 障礙。住家者行諸惡法。出家者離諸惡法。住 T2122_.53.0447b05: 家者是塵垢處。出家者除塵垢處。住家者溺 T2122_.53.0447b06: 欲淤泥。出家者出欲淤泥。住家者隨愚人法。 T2122_.53.0447b07: 出家者遠愚人法。住家者不得正命。出家者 T2122_.53.0447b08: 得其正命。住家者是憂悲惱處。出家者是歡 T2122_.53.0447b09: 喜處。住家者是結縛處。出家者是解脱處。住 T2122_.53.0447b10: 家者是傷害處。出家者非傷害處。住家者有 T2122_.53.0447b11: 貪利樂。出家者無貪利*樂。住家者是憒鬧 T2122_.53.0447b12: 處。出家者是寂靜處。住家者是下賤處。出 T2122_.53.0447b13: 家者是高勝處。住家者爲煩惱所燒。出家者 T2122_.53.0447b14: 滅煩惱火。住家者常爲他人。出家者常爲自 T2122_.53.0447b15: 身。住家者以苦爲樂。出家者出離爲樂。住家 T2122_.53.0447b16: 者増長棘刺。出家者能滅棘刺。住家者成就 T2122_.53.0447b17: 小法。出家者成就大法。住家者無法用。出 T2122_.53.0447b18: 家者有法用。住家者爲三乘毀訾。出家者爲 T2122_.53.0447b19: 三乘稱歎。住家者不知足。出家者常知足。住 T2122_.53.0447b20: 家者魔王愛念。出家者令魔恐怖。住家者多 T2122_.53.0447b21: 放逸。出家者無放逸。住家者爲人僕使。出家 T2122_.53.0447b22: 者爲僕使主。住家者是黒暗處。出家者是光 T2122_.53.0447b23: 明處。住家者増長憍慢。出家者滅憍慢處。 T2122_.53.0447b24: 住家者少果報出家者多果報。住家者多諂 T2122_.53.0447b25: 曲。出家者心質直。住家者常有憂苦。出家 T2122_.53.0447b26: 者常懷喜樂。住家者是欺誑法。出家者是眞 T2122_.53.0447b27: 實法。住家者多散亂。出家者無散亂。住家 T2122_.53.0447b28: 者是流轉處。出家者非流轉處。住家者如毒 T2122_.53.0447b29: 藥。出家者如甘露。住家者失内思惟。出家者 T2122_.53.0447c01: 得内思惟。住家者無歸依處。出家者有歸依 T2122_.53.0447c02: 處。住家者多有瞋恚。出家者多行慈悲。住家 T2122_.53.0447c03: 者有重擔。出家者捨重擔。住家者有罪過。出 T2122_.53.0447c04: 家者無罪過。住家者流轉生死。出家者有 T2122_.53.0447c05: 其齊限。住家者以財物爲寶。出家者以功 T2122_.53.0447c06: 徳爲寶。住家者隨流生死。出家者逆流生死。 T2122_.53.0447c07: 住家者是煩惱大海。出家者是大舟航。住家 T2122_.53.0447c08: 者爲纒所縛。出家者離於纒縛。住家者爲國 T2122_.53.0447c09: 王教誡。出家者爲佛法教誡。住家者伴侶易 T2122_.53.0447c10: 得。出家者伴侶難得。住家者傷害爲勝。出家 T2122_.53.0447c11: 者攝受爲勝。住家者増長煩惱。出家者出離 T2122_.53.0447c12: 煩惱。住家者如刺林。出家者出刺林。文殊 T2122_.53.0447c13: 師利。若我毀訾住家讃歎出家。言滿虚空説 T2122_.53.0447c14: 猶無盡。此謂住家過患出家功徳 T2122_.53.0447c15: 又涅槃經云。在家迫迮猶如牢獄。一切煩惱 T2122_.53.0447c16: 因之而生。出家寛廓猶如虚空。一切善法因 T2122_.53.0447c17: 之増長。在家之人内則憂念妻兒。外則王役 T2122_.53.0447c18: 驅馳。若富貴高勝則放逸縱情。貧苦下賤則 T2122_.53.0447c19: 飢寒失志。公私擾擾晝夜孜孜。衆務牽纒 T2122_.53.0447c20: 何暇修道。又郁伽長者經云。在家之人多諸 T2122_.53.0447c21: 煩惱。父母妻子恩愛所繋。常思財色貪求無 T2122_.53.0447c22: 厭。得時守護多諸憂慮。流轉六趣違離佛法。 T2122_.53.0447c23: 當作怨家惡知識想應厭家活生出家心。無 T2122_.53.0447c24: 有在家修集無上菩提之道。皆因出家得無 T2122_.53.0447c25: 上道。在家塵汚。出家妙好。在家繋縛出家 T2122_.53.0447c26: 解脱。在家多苦。出家快樂。在家下賤。出家尊 T2122_.53.0447c27: 貴。在家奴僕。出家爲主。在家由人。出家自 T2122_.53.0447c28: 在。在家多憂。出家無憂。在家重擔。出家捨 T2122_.53.0447c29: 擔。在家怱務。出家閑靜。又出家功徳經云。若 T2122_.53.0448a01: 放男女奴婢人民出家。功徳無量。譬四天下 T2122_.53.0448a02: 滿中羅漢百歳供養。不如有人爲涅槃故一 T2122_.53.0448a03: 日一夜出家受戒功徳無量。又如起七寶塔 T2122_.53.0448a04: 高至三十三天。不如出家功徳。又大縁經云。 T2122_.53.0448a05: 以一日夜出家故。二十劫不墮三惡道。又僧 T2122_.53.0448a06: 祇律云。以一日夜出家修梵行者。離六百六 T2122_.53.0448a07: 千六十歳三塗苦。又出家功徳經云。若爲出 T2122_.53.0448a08: 家苦作留礙。抑制此人即斷佛種。諸惡集 T2122_.53.0448a09: 身猶如大海。現得癩病。死入黒闇地獄。無有 T2122_.53.0448a10: 出期。又迦葉經云。爾時大王太子聞出家功 T2122_.53.0448a11: 徳甚深。並皆發心出家。已四天下中無一衆 T2122_.53.0448a12: 生在家者。皆悉發心願求出家。彼諸衆生既 T2122_.53.0448a13: 出家已。不須種殖。其地自然生諸粳米。諸 T2122_.53.0448a14: 樹自然生諸衣服。一切諸天供侍給使。又佛 T2122_.53.0448a15: 藏經云。當一心行道。隨順法行勿念衣食。有 T2122_.53.0448a16: 所須者如來白毫相中一分供諸末代一切出 T2122_.53.0448a17: 家弟子。亦不能盡 T2122_.53.0448a18: 又賢愚經云。如百盲人有一明醫能治其目 T2122_.53.0448a19: 一時明見。又有百人罪應挑眼。一人有力能 T2122_.53.0448a20: 救其罪令不失目。此之二人福雖無量。猶不 T2122_.53.0448a21: 如聽人出。家及自出家其徳廣大 T2122_.53.0448a22: 髮部第三 T2122_.53.0448a23: 初欲出家依律先請二師。一是和尚。二是
T2122_.53.0448a26: 不得。若不聞死受戒得成。闍梨應同。又清 T2122_.53.0448a27: 信士度人經云。若欲*髮先於落髮處。香 T2122_.53.0448a28: 湯灑地。周圓七尺内四角懸幡。安一高座擬 T2122_.53.0448a29: 出家者坐。後復施二勝座擬二師坐。欲出 T2122_.53.0448b01: 家者著本俗服。拜辭父母尊親等訖。口説偈 T2122_.53.0448b02: 云 T2122_.53.0448b03: 流轉三界中 恩愛不能脱 T2122_.53.0448b04: 棄恩入無爲 眞實報恩者 T2122_.53.0448b05: 説此偈已脱去俗服。善見論云。應以香湯洗 T2122_.53.0448b06: 浴除白衣氣。度人經云。雖著出家衣。只得 T2122_.53.0448b07: 著泥洹僧及僧祇支。未得著袈裟。入道場時 T2122_.53.0448b08: 應來至*和尚前胡跪。和*尚應生兒想。不得 T2122_.53.0448b09: 生惡賤心。弟子於師應生父想尊重供養。和 T2122_.53.0448b10: *尚爲種種説法誡勗其心已。來向闍梨前坐。 T2122_.53.0448b11: 善見論云。以香湯灌頂上説偈讃云 T2122_.53.0448b12: 善哉大丈夫 能了世無常 T2122_.53.0448b13: 捨俗趣泥洹 希有難思議 T2122_.53.0448b14: 説此偈已。教禮十方佛竟。復説偈讃云 T2122_.53.0448b15: 歸依大世尊 能度三有苦 T2122_.53.0448b16: 亦願諸衆生 普入無爲樂 T2122_.53.0448b17: 説此偈已。然後闍梨乃爲*髮。度人經云。 T2122_.53.0448b18: 爲*髮時傍人爲誦出家唄云 T2122_.53.0448b19: 毀形守志節 割愛無所親 T2122_.53.0448b20: 棄家入聖道 願度一切人 T2122_.53.0448b21: 與髮時。當頂留五三髮來至和*尚前*胡 T2122_.53.0448b22: 跪。和*尚問言。今爲汝除去頂髮許不。答言。 T2122_.53.0448b23: 好。然後和*尚爲著袈裟。當正著時依善見 T2122_.53.0448b24: 論。復説偈讃云 T2122_.53.0448b25: 大哉解脱服 無相福田衣 T2122_.53.0448b26: 披奉如戒行 廣度諸衆生 T2122_.53.0448b27: 依度人經云。既著袈裟已禮佛行道。道俗 T2122_.53.0448b28: 從後繞三匝已。復自説偈生慶荷意云 T2122_.53.0448b29: 遇哉値佛者 何人誰不喜 T2122_.53.0448c01: 福願與時會 我今獲法利 T2122_.53.0448c02: 行道匝已。又禮大衆及二師竟。然後在下行 T2122_.53.0448c03: 坐受六親拜。荷出家離俗意心懷歡喜。父母 T2122_.53.0448c04: 諸親皆爲作禮。悦其道意。應中前髮最好 T2122_.53.0448c05: 令及得齋。依毘尼母論云。髮著袈裟已。然
T2122_.53.0448c08: 如雜寶藏經云。昔有一婦女。端正殊妙。於外 T2122_.53.0448c09: 道法中出家修道。時人問言。顏貌如是應當 T2122_.53.0448c10: 在俗。何故出家。女人答言。如我今日非不端 T2122_.53.0448c11: 正。但以小來厭惡婬欲。今故出家我在家時。 T2122_.53.0448c12: 以端正故早蒙處分。早生男兒。兒遂長大 T2122_.53.0448c13: 端正無比。轉覺羸損如似病者。我即問兒病 T2122_.53.0448c14: 之由状。兒不肯道。爲問不止。兒不獲已而語 T2122_.53.0448c15: 母言。我正不道恐命不全。止欲具述無顏 T2122_.53.0448c16: 之甚。即語母言。我欲得母以私情欲。以不 T2122_.53.0448c17: 得故是以病耳。母即語言。自古已來何有此 T2122_.53.0448c18: 事。復自念言。我若不從兒或能死。今寧違理 T2122_.53.0448c19: 以存兒命。即便喚兒欲從其意。兒將上床地 T2122_.53.0448c20: 即礔裂。我子即時生身陷入。我即驚怖以 T2122_.53.0448c21: 手挽兒捉得兒髮。而我兒髮今日猶故在我 T2122_.53.0448c22: 懷中。感切是事是故出家 T2122_.53.0448c23: 又智度論云。佛法中出家人。雖破戒墮罪。 T2122_.53.0448c24: 罪畢得解脱。如優鉢羅華比丘尼本生經中 T2122_.53.0448c25: 説。佛在世時。此比丘尼得六神通獲阿羅漢 T2122_.53.0448c26: 果。入貴人舍常讃出家法語諸貴人婦女言。 T2122_.53.0448c27: 姉妹可出家。諸貴婦女言。我等少壯容色盛 T2122_.53.0448c28: 美。持戒爲難。或當破戒。比丘尼言。破戒便 T2122_.53.0448c29: 破。但出家。問言。破戒當墮地獄。云何可破。 T2122_.53.0449a01: 答言。墮地獄便墮。諸貴婦女笑之言。地獄受 T2122_.53.0449a02: 罪云何可墮。比丘尼言。我自憶念。本宿世時 T2122_.53.0449a03: 作戲女。著種種衣服而説雜語。或時著比丘 T2122_.53.0449a04: 尼衣以爲戲笑。以是因縁故。迦葉佛時作比 T2122_.53.0449a05: 丘尼。自恃貴姓端正心生憍慢。而破禁戒。 T2122_.53.0449a06: 故墮地獄受種種罪。受罪畢已。値釋迦牟 T2122_.53.0449a07: 尼佛出家得阿羅漢道。雖復破戒可得道果。 T2122_.53.0449a08: 復次如佛在祇桓。有一醉婆羅門。來到佛 T2122_.53.0449a09: 所求作比丘。佛勅阿難。與剃頭著法衣。醉酒 T2122_.53.0449a10: 既醒驚怖己身忽爲比丘。即便走去。諸比丘 T2122_.53.0449a11: 問佛。何以聽此醉婆羅門作比丘。佛言。此婆 T2122_.53.0449a12: 羅門無量劫中都無出家心今因醉故暫發微 T2122_.53.0449a13: 心。以此因縁故。後當出家得道。如是種種因 T2122_.53.0449a14: 縁。出家之利功徳無量。以是故白衣雖有五 T2122_.53.0449a15: 戒。不如出家功徳大也 T2122_.53.0449a16: 又雜寶藏經云。昔盧留城有優陀羡王。聰明 T2122_.53.0449a17: 解達有大智慧。有一夫人。名曰有相。端正 T2122_.53.0449a18: 少雙兼有徳行。王甚愛敬。時彼國法諸爲王 T2122_.53.0449a19: 者不自撣琴。爾時夫人在於曲室共王歡戲。 T2122_.53.0449a20: 自恃王寵遣王*撣琴自起爲舞。初擧手時王 T2122_.53.0449a21: 素善相。覩見夫人死相已現。計其餘命不過 T2122_.53.0449a22: 七日。王即捨琴慘然長歎。夫人白王。受王 T2122_.53.0449a23: 恩寵敢於曲室。求王*撣琴。自起爲舞。用爲 T2122_.53.0449a24: 歡樂。有何不適捨琴長歎。願王告語。王不 T2122_.53.0449a25: 肯答。慇懃不已。王以實答。夫人聞之甚懷憂 T2122_.53.0449a26: 懼。即白王言。我聞石室比丘尼。若能信心出 T2122_.53.0449a27: 家一日必得生天。我欲出家。願王聽許王愛 T2122_.53.0449a28: 情重語夫人言。至六日頭當聽汝去。不相免 T2122_.53.0449a29: 意。遂至六日。王語夫人。汝有善心求欲出 T2122_.53.0449b01: 家。若得生天必來見我我乃聽去。作是誓已 T2122_.53.0449b02: 夫人許可。便得出家受八戒齋。即於其日飮 T2122_.53.0449b03: 石蜜漿腹中絞結。至七日旦即便命終。乘是 T2122_.53.0449b04: 善縁得生天上。憶本誓故來詣王所。光明熾 T2122_.53.0449b05: 盛遍照王宮。時王問言。汝爲是誰。天即答 T2122_.53.0449b06: 言。我是王婦有相夫人。王喜白言。願來就 T2122_.53.0449b07: 坐。天答之言。我今觀王臭穢叵近。但以先誓 T2122_.53.0449b08: 故來見王。王聞是已心開意解。而自歎言。今 T2122_.53.0449b09: 彼天者本是我婦。出家一日便得生天。神志 T2122_.53.0449b10: 高遠而見鄙賤。我今何故而不出家。我曾聞 T2122_.53.0449b11: 説。天一爪甲直一閻浮提地。我此一國何足 T2122_.53.0449b12: 可貪。作是語已捨位與子。出家修道得阿羅 T2122_.53.0449b13: 漢。故智度論偈云 T2122_.53.0449b14: 孔雀雖有色嚴身 不如鴻鶴能遠飛 T2122_.53.0449b15: 白衣雖有富貴力 不如出家功徳深 T2122_.53.0449b16: 又雜譬喩經云。昔者兄弟二人。居勢富貴 T2122_.53.0449b17: 資財無量。父母終亡無所依仰。雖爲兄弟志 T2122_.53.0449b18: 念各異。兄好道議弟愛家業。其弟見兄不親 T2122_.53.0449b19: 家業。常嫌恨之。共爲兄弟父母早終。勤念 T2122_.53.0449b20: 生活反棄家業。追逐沙門聽受佛經。沙門豈 T2122_.53.0449b21: 能與汝衣財寶耶。家轉貧困財物日耗。人所 T2122_.53.0449b22: 嗤笑懈廢門戸。繼續父母乃爲孝耳。兄報之 T2122_.53.0449b23: 曰。五戒十善供養三寶。以道化親乃爲孝耳。 T2122_.53.0449b24: 道俗相反自然之數。道之所樂俗之所惡。俗 T2122_.53.0449b25: 之所珍道之所賤。智愚不同謀猶明冥。是故 T2122_.53.0449b26: 慧人去冥就明以道致眞。卿今所樂苦惱之 T2122_.53.0449b27: 僞。豈知苦辛。其弟含恚頭不信。兄見如 T2122_.53.0449b28: 是。便謂弟曰。卿貪家事以財爲貴。吾好經道。 T2122_.53.0449b29: 以慧爲珍。今欲捨家歸命福田。計命寄世忽 T2122_.53.0449c01: 若飛塵。無常卒至爲罪所纒。是故捨世避危 T2122_.53.0449c02: 就安。弟見兄意志趣道義。寂然無報。兄則去 T2122_.53.0449c03: 家作沙門。夙夜精進坐禪思惟。行合經法成 T2122_.53.0449c04: 道果證。弟聞此言瞋恚更盛。弟貪家業未曾 T2122_.53.0449c05: 爲法。其後壽終墮於牛中肥盛甚大。賈客買 T2122_.53.0449c06: 取載鹽販之。往還數迴。牛遂羸頓不能復前。 T2122_.53.0449c07: 上阪困頓躄臥不起。賈人撾打搖頭纔動。時 T2122_.53.0449c08: 兄游行飛在虚空。遙見其弟便謂之曰。弟居 T2122_.53.0449c09: 田宅今爲所在。而自投身墮牛畜中。即以威 T2122_.53.0449c10: 神照示本命。即自識知涙出自責。由行不善 T2122_.53.0449c11: 慳貪嫉妬。不信佛法輕慢聖衆。不信兄語觝 T2122_.53.0449c12: 突自用。故墮牛中。疲頓困劣。悔當何逮。兄知 T2122_.53.0449c13: 心念愴然哀傷。即爲牛主説其本末。賈人聞 T2122_.53.0449c14: 之便以施與。即將牛去還至寺中。使念三寶。 T2122_.53.0449c15: 飯食隨時。其命終盡得生忉利天。時衆賈客 T2122_.53.0449c16: 各自念言。我等治生不能施與。不識道義死 T2122_.53.0449c17: 亦恐然。便共出舍捐其妻子。棄所珍翫行作 T2122_.53.0449c18: 沙門。精進不懈皆亦得道。由是觀之。世間財 T2122_.53.0449c19: 寶不益於人。奉敬三尊修身學道。世世獲安」 T2122_.53.0449c20: 又付法藏經云。昔尊者羅漢闍夜多。將諸弟 T2122_.53.0449c21: 子詣徳叉尸羅城。到其城已慘然不悦。小復 T2122_.53.0449c22: 前行。路見一烏欣然微笑。弟子白師。願説 T2122_.53.0449c23: 因縁。尊者答。我初至城於城門下見一鬼子。 T2122_.53.0449c24: 飢急語我。我母入城爲我求食。與母別來經 T2122_.53.0449c25: 五百歳。飢虚困乏命將不遠。尊者入城若見 T2122_.53.0449c26: 我母道我辛苦。願語早來。我始入城便見 T2122_.53.0449c27: 彼母。具説子意。鬼母答我。吾入城來經五百 T2122_.53.0449c28: 歳。未曾能得一人洟唾。我既新産氣力羸 T2122_.53.0449c29: 劣。設得少唾諸鬼奪我。今値一人遇得少唾。 T2122_.53.0450a01: 欲持出城共子分食。門下多有大力鬼神。畏 T2122_.53.0450a02: 不敢出。唯願尊者送我出城。我即將出令共 T2122_.53.0450a03: 子食。我即問鬼。生來幾時。鬼答我言。吾見 T2122_.53.0450a04: 此城七反成壞。我聞鬼言。悲歎生死受苦長 T2122_.53.0450a05: 遠。是以慘然。時彼烏者。乃往過去九十一劫 T2122_.53.0450a06: 有佛出世。號毘婆尸。我於爾時爲長者子。欲 T2122_.53.0450a07: 得出家。是時出家必得羅漢。父母不聽強爲 T2122_.53.0450a08: 娉妻。既得妻已復求出家。父母語我。若生 T2122_.53.0450a09: 一子乃當相放。我尋受教後生一男。至年六 T2122_.53.0450a10: 歳我復欲去。父母教兒求抱我脚啼哭而言。 T2122_.53.0450a11: 父若捨我誰見養活。先當殺兒然後可去。我 T2122_.53.0450a12: 時見已起愛染心。即語子言。吾爲汝故不復 T2122_.53.0450a13: 出家。由彼兒故從是以來九十一劫流轉五 T2122_.53.0450a14: 道未曾得見。今以道眼觀見彼烏。乃是前子。 T2122_.53.0450a15: 愍其愚癡久處生死。是以微笑。以是因縁。若 T2122_.53.0450a16: 復有人障他出家。此人罪報常在惡道。受極 T2122_.53.0450a17: 苦痛無得解脱。惡道罪畢若生人中生盲無 T2122_.53.0450a18: 目。是故智者。若見有人欲出家者。應勤方便 T2122_.53.0450a19: 勸佐令成。勿作留難 T2122_.53.0450a20: 又出家功徳經云。昔佛在世時。佛與阿難入 T2122_.53.0450a21: 毘舍離城。時到乞食。有一王子。字鞞羅羡 T2122_.53.0450a22: 那。與諸婇女在高樓上共相娯樂。佛聞樂音 T2122_.53.0450a23: 語阿難言。我知此人却後七日必當命終。若 T2122_.53.0450a24: 不出家或墮地獄。阿難聞已即往教化。勸其 T2122_.53.0450a25: 出家。王子聞勸於六日中極意受樂。至第七 T2122_.53.0450a26: 日求佛出家。一日一夜修持淨戒。即便命終 T2122_.53.0450a27: 生四天王。爲北天王毘沙門子。與諸婇女受 T2122_.53.0450a28: 五欲樂。極天之壽滿五百歳。後生忉利爲帝 T2122_.53.0450a29: 釋子。壽天千歳。次生焔摩復爲王子。壽二 T2122_.53.0450b01: 千歳。後生兜率亦爲王子。壽四千歳。次生化 T2122_.53.0450b02: 樂爲天王子。壽八千歳。化樂壽盡復生第六 T2122_.53.0450b03: 他化自在爲天王子。與諸婇女所受五欲。於 T2122_.53.0450b04: 下最勝。盡天壽命萬六千歳。如是受樂。於 T2122_.53.0450b05: 六欲天往來七返而無中夭。一日出家滿二 T2122_.53.0450b06: 十劫不墮惡道。常生天上受福自然。最後人 T2122_.53.0450b07: 中生富樂家財寶具足。壯年已過臨老厭世。 T2122_.53.0450b08: 出家修道成辟支佛。名毘流帝梨。廣度天人 T2122_.53.0450b09: 不可限量。以是因縁出家功徳。無量無邊不 T2122_.53.0450b10: 可爲喩。假使羅漢滿四天下。若有一人一百 T2122_.53.0450b11: 歳中盡心供養四事無乏。乃至涅槃各爲起 T2122_.53.0450b12: 塔。華香瓔珞種種供養所得功徳。不如有人 T2122_.53.0450b13: 爲求涅槃。一日一夜出家持戒之功徳也。以 T2122_.53.0450b14: 斯而言。出家之法眞可尊貴。不得以少財色 T2122_.53.0450b15: 貪著俗事流浪生死自苦其身
T2122_.53.0450b20: 次。佛言。汝宜在家。分檀惠施。夫爲沙門實 T2122_.53.0450b21: 爲不易。復再三白佛。復告不宜出家。提婆便 T2122_.53.0450b22: 生惡念。此沙門懷嫉妬心。我今宜自頭 T2122_.53.0450b23: 善修梵行。何用是沙門語爲。提婆後犯五逆 T2122_.53.0450b24: 罪。惡心欲至如來所適。下足在地。地中有大 T2122_.53.0450b25: 火風起生繞提婆身。爲火所燒。便發悔心稱 T2122_.53.0450b26: 南無佛。然不究竟。便入地獄中。阿難悲泣 T2122_.53.0450b27: 言。提婆在地獄中爲經幾時。佛言。經於大劫。 T2122_.53.0450b28: 命終生四天王上。展轉至他化自在天。經 T2122_.53.0450b29: 六十劫不墮三惡趣。最後受身成辟支佛。名 T2122_.53.0450c01: 曰南無。由命終之時稱南無故。時大目連言。 T2122_.53.0450c02: 我欲至阿鼻獄中見提婆*達慰勞慶賀。佛 T2122_.53.0450c03: 言。阿鼻罪人不解人間音響。目連白言。我解 T2122_.53.0450c04: 六十四音。當以此音往語彼人。目連如屈 T2122_.53.0450c05: 申臂頃至阿鼻獄上。虚空中命曰提婆*達。獄 T2122_.53.0450c06: 卒曰。此間亦有拘樓秦佛迦葉佛時提婆*達。 T2122_.53.0450c07: 今命何者。目連曰。吾命釋迦文佛叔父兒提 T2122_.53.0450c08: 婆*達。獄卒燒炙彼身使令覺寤曰。汝仰觀 T2122_.53.0450c09: 空中。見大目連坐寶蓮華。語目連曰。尊者 T2122_.53.0450c10: 何由屈此。目連曰。如來記。汝欲害世尊縁入 T2122_.53.0450c11: 阿鼻。最後成辟支佛。號名南無。提婆聞已 T2122_.53.0450c12: 歡喜言。我今日以右脇臥阿鼻獄中。經歴一 T2122_.53.0450c13: 劫終無勞倦。目連復問苦痛有増損乎。提*婆 T2122_.53.0450c14: 報。以熱鐵輪鑠我身壞。復以鐵杵吹咀我形。 T2122_.53.0450c15: 有黒暴象蹈我體。復有火山來鎭我面。昔 T2122_.53.0450c16: 日袈裟化爲銅鍱。極爲熾盛。今寄頭面禮 T2122_.53.0450c17: 世尊足。復禮尊者阿難。目連即攝神足還世 T2122_.53.0450c18: 尊所。又智度論云。提婆*達弟子名倶迦離。 T2122_.53.0450c19: 謗舍利弗及目揵連。命終墮蓮華地獄中。又 T2122_.53.0450c20: 本起經名衢和離 T2122_.53.0450c21: 又報恩經云。提婆達多過去久遠不可計劫。 T2122_.53.0450c22: 有佛出世。名曰應現。佛滅度後。於像法中 T2122_.53.0450c23: 有一坐禪比丘。獨住林中。爾時比丘常患蟣 T2122_.53.0450c24: 虱。而作約言。我若坐禪汝宜默然。隱身寂 T2122_.53.0450c25: 住其虱如法。於後一時有土蚤來至虱邊。問 T2122_.53.0450c26: 言。汝云何身體肌肉肥盛。虱言。我所依主人 T2122_.53.0450c27: 常修禪定。教我飮食時節。我如法飮食故。所 T2122_.53.0450c28: 以身體鮮肥。蚤言。我亦欲修習其法。虱言。能 T2122_.53.0450c29: 爾隨意。爾時比丘尋便坐禪。爾時土蚤聞血 T2122_.53.0451a01: 肉香即便食噉。爾時比丘心生苦惱。即便脱 T2122_.53.0451a02: 衣以火燒之。佛言。爾時坐禪比丘者今迦葉 T2122_.53.0451a03: 是。爾時土蚤者今提婆達多是。爾時虱者今 T2122_.53.0451a04: 我身是。提婆達多爲利養故毀害於我。乃至 T2122_.53.0451a05: 今日成佛。亦爲利養出佛身血生入地獄。提 T2122_.53.0451a06: 婆達多常懷惡心毀害如來。若説其事窮劫 T2122_.53.0451a07: 不盡 T2122_.53.0451a08: 又雜寶藏經云。佛在迦毘羅衞國入城乞食。 T2122_.53.0451a09: 到弟孫陀羅難陀舍。會値難陀與婦作莊香 T2122_.53.0451a10: 塗眉間。聞佛門中欲出外看。婦共要言。出 T2122_.53.0451a11: 看如來。使我額上*莊未乾頃便還入來。難 T2122_.53.0451a12: 陀即出見佛作禮。取鉢向舍盛食奉佛。佛不 T2122_.53.0451a13: 爲取過與阿難亦不爲取。阿難語言。汝從誰 T2122_.53.0451a14: 得鉢。還與本處。於是持鉢詣佛。至尼拘屡精 T2122_.53.0451a15: 舍。佛即勅*髮師與難陀*髮。難陀不肯。 T2122_.53.0451a16: 怒拳而語*髮人言。迦毘羅一切人民。汝今 T2122_.53.0451a17: 盡可*其髮耶。佛問*髮者。何以不*。 T2122_.53.0451a18: 答言。畏故不敢爲*。佛共阿難自至其邊。 T2122_.53.0451a19: 難陀畏故不敢不*。雖得*髮*常欲還家。 T2122_.53.0451a20: 佛常將行不能得去。後於一日次當守房。而 T2122_.53.0451a21: 自歡喜。今眞得便可還家去。待佛衆僧都去 T2122_.53.0451a22: 之後。我當還家。佛入城後作是念言。當爲 T2122_.53.0451a23: 汲水令滿澡瓶然後還歸。尋時汲水。一瓶適 T2122_.53.0451a24: 滿一瓶復翻。如是經時不能滿瓶。便作是言。 T2122_.53.0451a25: 倶不可滿。使諸比丘來還自汲。我今倶著 T2122_.53.0451a26: 瓶屋中而去。適即閉門。適一扇閉一扇復開。 T2122_.53.0451a27: 適閉一戸一戸復開。更作是念。倶不可閉。 T2122_.53.0451a28: 且置而去。縱使失諸比丘衣物。我饒財寶足 T2122_.53.0451a29: 可償之。即出僧房而自思惟佛必從此來。我 T2122_.53.0451b01: 則從彼異道而去。佛知其意亦從異道來。遙 T2122_.53.0451b02: 見佛來至大樹後藏。樹神擧樹在虚空中。露 T2122_.53.0451b03: 地而立。佛見難陀將還精舍。而問之言。汝 T2122_.53.0451b04: 念婦耶。答言。實爾。即將難陀向阿那波山上。 T2122_.53.0451b05: 又問難陀。汝婦端正不。答言。端正。山中有 T2122_.53.0451b06: 一老瞎獼猴。又復問言。汝婦孫陀利面首端 T2122_.53.0451b07: 正。何如此獼猴耶。難陀懊惱便作念言。我婦 T2122_.53.0451b08: 端正人中少雙。佛今何故以我之婦比瞎獼 T2122_.53.0451b09: 猴。佛復將至忉利天上。遍諸天宮而共觀看。 T2122_.53.0451b10: 見諸天子與諸天女共相娯樂。見一宮中有 T2122_.53.0451b11: 五百天。女無有天子。尋來問佛。佛言。汝自往 T2122_.53.0451b12: 問。難陀往問。諸宮殿中盡有天子。此中何以 T2122_.53.0451b13: 獨無天子耶。諸女答言。間浮提内佛弟難陀。 T2122_.53.0451b14: 佛逼使出家。以出家因縁命終當生於此天 T2122_.53.0451b15: 宮爲我天子。難陀答言。即我身是。便欲即 T2122_.53.0451b16: 住。天女語言。我等是天。汝今是人。人天路 T2122_.53.0451b17: 殊。且還捨人壽更生此間。便可得住。便還佛 T2122_.53.0451b18: 所以如上事。具白世尊。佛語難陀。汝婦端 T2122_.53.0451b19: 正何如天女。難陀答言。比彼天女如瞎獼猴 T2122_.53.0451b20: 比於我婦。佛將難陀還閻浮提。難陀爲欲生 T2122_.53.0451b21: 天故勤加持戒。阿難爾時爲説偈言 T2122_.53.0451b22: 譬如羯羊鬪 將前而更却 T2122_.53.0451b23: 汝爲欲持戒 其事亦如是 T2122_.53.0451b24: 佛將難陀復至地獄。見諸湯悉皆煮人。唯 T2122_.53.0451b25: 見一炊沸空停。怪其所以而來問佛。佛告 T2122_.53.0451b26: 之言。汝自往問。難陀即問獄卒言。諸盡 T2122_.53.0451b27: 皆煮治罪人。此何故空無所煮。答言。閻浮 T2122_.53.0451b28: 提内有如來弟子。名爲難陀。以出家功徳當 T2122_.53.0451b29: 得生天。以欲罷道因縁之故。天壽命終墮此 T2122_.53.0451c01: 地獄。是故我今吹而待難陀。難陀聞已恐 T2122_.53.0451c02: 怖畏獄卒留。即作是言。南無佛陀。南無佛 T2122_.53.0451c03: 陀。唯願將我擁護還至閻浮提内。佛語難陀。 T2122_.53.0451c04: 汝能勤持戒修汝天福不。難陀答言。不用生 T2122_.53.0451c05: 天。今唯願我不墮此獄。佛爲説法。一七日中 T2122_.53.0451c06: 成阿羅漢。諸比丘歎言。世尊出世甚奇甚特。 T2122_.53.0451c07: 佛言。非但今日如是。乃往過去亦復如是。諸 T2122_.53.0451c08: 比丘言。過去亦爾。其事云何。請爲我説。佛 T2122_.53.0451c09: 言昔迦尸國王。名曰滿面。毘提希國有一婬 T2122_.53.0451c10: 女端正殊妙。爾時二國常相怨疾。傍有佞臣 T2122_.53.0451c11: 向迦尸王歎説。彼國有婬女端正世所希少。 T2122_.53.0451c12: 王聞是語心生惑著。遣使從索。彼國不與。重 T2122_.53.0451c13: 遣使言。求暫相見。四五日間還當發遣。時彼 T2122_.53.0451c14: 國王約勅婬女。汝之姿態所有伎好。悉具 T2122_.53.0451c15: 足備。使迦尸王惑著於汝。須臾之間不能遠 T2122_.53.0451c16: 離。即遣令去。經四五日尋復喚言。欲設大 T2122_.53.0451c17: 祀須得此女。暫還放來後當更遣。時迦尸王 T2122_.53.0451c18: 即遣婦還。大祀已訖遣使還索。答言。明日當 T2122_.53.0451c19: 遣。既至明日亦復不遣。如是妄語經歴多日。 T2122_.53.0451c20: 王心惑著單將數人欲往彼國。諸臣勸諫不 T2122_.53.0451c21: 肯受用。時仙人山中有獼猴王。聰明博達多 T2122_.53.0451c22: 有所知。其婦適死取一雌獼猴。諸獼猴衆皆 T2122_.53.0451c23: 共瞋呵責。此雌獼猴衆所共有。何縁獨當。時 T2122_.53.0451c24: 獼猴王將雌獼猴。走向迦尸國投於王所。諸 T2122_.53.0451c25: 獼猴衆皆共追逐。既到城内發屋壞牆不可 T2122_.53.0451c26: 料理。迦尸國王語獼猴王言。汝今何不以雌 T2122_.53.0451c27: 獼猴還諸獼猴。獼猴王言。我婦死去更復無 T2122_.53.0451c28: 婦。王今云何欲使我歸。王語之言。今汝獼 T2122_.53.0451c29: 猴破亂我國。那得不歸。獼猴王言。此事不 T2122_.53.0452a01: 好耶。王答言。不好。如是再三。王故言不好。 T2122_.53.0452a02: 獼猴王言。汝宮中有八萬四千夫人。汝不愛 T2122_.53.0452a03: 樂欲至敵國追逐婬女。我今無婦唯取此一。 T2122_.53.0452a04: 汝言不好。一切萬姓視汝而活。爲一婬女云 T2122_.53.0452a05: 何捐棄國事。大王當知。婬欲之事樂少苦多。 T2122_.53.0452a06: 猶如逆風而執熾炬。愚者不放必見燒害。欲 T2122_.53.0452a07: 爲不淨如彼屎聚。欲現外相薄皮所覆。欲無 T2122_.53.0452a08: 反復如屎塗毒蛇。欲如怨賊詐親附人。欲如 T2122_.53.0452a09: 假借必當還歸。欲爲可惡如厠生華。欲如疥 T2122_.53.0452a10: 痒而向於火掻之轉劇。欲如狗齧枯骨涎 T2122_.53.0452a11: 唾共合謂爲有味脣齒破盡不知厭足。欲如 T2122_.53.0452a12: 渇人飮於鹹水逾増其渇。欲如段肉衆鳥競 T2122_.53.0452a13: 逐。欲如魚戰貪味至死其患甚大。爾時獼猴 T2122_.53.0452a14: 王者我身是也。爾時王者難陀是也。爾時婬 T2122_.53.0452a15: 女者孫陀利是也。我於爾時欲淤泥中拔出 T2122_.53.0452a16: 難陀。今亦拔其生死之苦 T2122_.53.0452a17: 未曾有經。羅睺羅年至九歳出家爲沙彌。王 T2122_.53.0452a18: 勅豪族諸公王子五十人。隨逐羅睺悉共出 T2122_.53.0452a19: 家。舍利弗爲和尚。大目揵連作阿闍梨。與 T2122_.53.0452a20: 授十戒。羅睺母耶輪陀羅爲太子婦。未滿三
T2122_.53.0452a25: 者。生由我生。成由法成。其猶四大海皆從阿 T2122_.53.0452a26: 耨泉出。又彌沙塞律云。汝等比丘。雜類出
T2122_.53.0452b02: 發曠劫故能翼讃靈化。又四河入溟倶名爲 T2122_.53.0452b03: 海。四族歸道并號曰釋。可謂總彼殊源同乎 T2122_.53.0452b04: 一味。者矣 T2122_.53.0452b05: 頌曰 T2122_.53.0452b06: 宿祐因熟 今蒙出度 棄俗遣塵 T2122_.53.0452b07: 超然欣悟 慧在恬虚 妙不以數 T2122_.53.0452b08: 感時會道 絶羈纒務 精勤慕學 T2122_.53.0452b09: 服茲甘露 功業弗墜 感聖嘉護 T2122_.53.0452b10: 肅肅靈儀 依依神歩 彼我無他 T2122_.53.0452b11: 法侶相遇
T2122_.53.0452b14: 尼曇輝 宋居士趙習 宋東宮侖二女 T2122_.53.0452b15: 宋京師枳園寺有釋智嚴。西涼州人。弱冠 T2122_.53.0452b16: 出家。便以精勤著名。游歴西國諮受禪法。博 T2122_.53.0452b17: 通經論罕所希類。還於西域。所得經論未及 T2122_.53.0452b18: 譯寫。到宋元嘉四年。乃共寶雲等譯出不受 T2122_.53.0452b19: 別請。分衞自資。道化靈感幽顯咸服。有見 T2122_.53.0452b20: 鬼者云。見西州太社間鬼相語云。嚴公至當 T2122_.53.0452b21: 辟易。此人未之解。俄而嚴至。聊問姓字果稱 T2122_.53.0452b22: 智嚴。默而識之密加禮。異儀同蘭陵蕭思話 T2122_.53.0452b23: 婦劉氏疾病。*常見鬼來呼可駭畏。時迎嚴説 T2122_.53.0452b24: 法。嚴始到外堂。劉氏便見群鬼迸散。嚴既進 T2122_.53.0452b25: 爲夫人説經。疾以之瘳。因禀五戒一門宗奉。 T2122_.53.0452b26: 嚴清素寡欲隨受隨施。少而游方更無滯著。 T2122_.53.0452b27: 禀性沖退。不自陳叙。故雖多美行。世無得而 T2122_.53.0452b28: 盡傳。嚴昔未出家時。甞受五戒有所虧犯。後 T2122_.53.0452b29: 入道受具常疑不得戒。毎以爲懼。積年禪觀 T2122_.53.0452c01: 而不能自了。遂更汎海重到天竺。諮諸明達 T2122_.53.0452c02: 羅漢比丘。具以事問。羅漢不敢判決。乃爲嚴 T2122_.53.0452c03: 入定。往兜率宮諮彌勒。彌勒答云。得戒。嚴 T2122_.53.0452c04: 大喜。於是歩歸至罽賓。無疾而死。時年七十 T2122_.53.0452c05: 有八。彼國凡聖燒身各處。嚴雖戒操高明。而 T2122_.53.0452c06: 實行未辯。始移屍向凡僧墓地。而屍重不起。 T2122_.53.0452c07: 改向聖墓則飄然自輕。嚴弟子智明智遠。故 T2122_.53.0452c08: 從西來報此徴瑞。倶還外國。以此推嚴信是 T2122_.53.0452c09: 得道也。但未知果向中間深淺耳 T2122_.53.0452c10: 宋京師祇桓寺有求那跋摩。此云功徳鎧。本 T2122_.53.0452c11: 是刹利種。累世爲王治在罽賓國。機辯俊達 T2122_.53.0452c12: 深有大度。仁愛汎博崇徳務善。以宋元嘉 T2122_.53.0452c13: 八年正月達于建業。文帝引見勞問慇懃。因 T2122_.53.0452c14: 又言曰。弟子常欲持齋不殺 迫以身拘不獲 T2122_.53.0452c15: 從志。法師既不遠萬里來化此國。將何以教 T2122_.53.0452c16: 之。跋摩曰。夫道在心不在事法。由己非由人。 T2122_.53.0452c17: 且帝王與匹夫所修各異。匹夫身賤名劣言令 T2122_.53.0452c18: 不威。若不剋己苦躬將何爲用。帝王以四海 T2122_.53.0452c19: 爲家。萬民爲子。出一嘉言則士女咸悦。布 T2122_.53.0452c20: 一善政則人神以和。刑不夭命。役無勞力。 T2122_.53.0452c21: 則使風雨適時寒暖應節。百穀滋繁桑麻欝 T2122_.53.0452c22: 茂。如此持齋。齋亦大矣。不殺戒亦衆矣。寧 T2122_.53.0452c23: 在闕半日之餐全一禽之命。然後方爲普 T2122_.53.0452c24: 濟耶。帝乃撫几歎曰。夫俗人迷於遠理。沙門 T2122_.53.0452c25: 滯於近教。迷遠理者。謂至道虚説。滯近教者。 T2122_.53.0452c26: 則拘戀篇章。至如法師所言。眞謂開悟明達。 T2122_.53.0452c27: 可與言論天人之際矣。乃勅住祇桓寺供給 T2122_.53.0452c28: 隆厚。王公英彦莫不宗奉。大翻經論具在 T2122_.53.0452c29: 高僧傳。並文義詳允梵漢弗差。時影福寺 T2122_.53.0453a01: 尼慧果淨音等。共請跋摩云。去六年有師子 T2122_.53.0453a02: 國八尼至京云。宋地先未經有尼。那得二衆 T2122_.53.0453a03: 受戒。恐戒品不全。跋摩云。戒法本在大僧衆 T2122_.53.0453a04: 發。設不本事無妨得戒。如愛道之縁。諸尼 T2122_.53.0453a05: 又恐年月不滿苦欲更受。跋摩稱云。善哉。苟 T2122_.53.0453a06: 欲増明甚助隨喜。但西國尼年臘未登。又人 T2122_.53.0453a07: 不滿。且令學宋語。別因西域居士。更請外國 T2122_.53.0453a08: 尼來足滿十數。其年夏在定林下寺安居。時 T2122_.53.0453a09: 有信者採花布席。唯跋摩所坐花采更鮮。衆 T2122_.53.0453a10: 咸崇以聖禮。夏竟還祇*桓。其年九月二十 T2122_.53.0453a11: 八日。中食未畢。先起還問其弟子。後至奄然 T2122_.53.0453a12: 已終。春秋六十有五。既終之後即扶坐繩床。 T2122_.53.0453a13: 顏貌不異似若入定。道俗赴者千有餘人。並 T2122_.53.0453a14: 聞香氣芬烈。咸見一物状若龍陀。可長一丈 T2122_.53.0453a15: 許。起於屍側直上衝天。莫能銘者。以香薪 T2122_.53.0453a16: 闍維香油灌之。五色焔起氛氳麗空。四部
T2122_.53.0453a20: 曰玉。年七歳便樂坐禪。毎坐輒得境界意未 T2122_.53.0453a21: 自了。亦謂是夢耳。曾與姉共寢。夜中入定。姉 T2122_.53.0453a22: 於屏風角得之。身如木石亦無氣息。姉大驚 T2122_.53.0453a23: 怪喚告家人。互共抱扶。至曉不覺。奔問巫覡。 T2122_.53.0453a24: 皆言。鬼神所憑至年十一有外國禪師畺良 T2122_.53.0453a25: 耶舍者。來入蜀。輝請諮所見。耶舍尼以輝 T2122_.53.0453a26: 禪既有分。欲勸化令出家。時輝將嫁已有定 T2122_.53.0453a27: 日。法育未展聞説其家。潜迎還寺。家既知 T2122_.53.0453a28: 將逼嫁之。輝遂不肯行。深立言誓。若我道心 T2122_.53.0453a29: 不果遂被限逼者。便當投火飼虎棄除穢形。 T2122_.53.0453b01: 願十方諸佛證見至心。刺史甄法崇信尚正 T2122_.53.0453b02: 法。聞輝志業迎與相見。并召綱佐及有懷 T2122_.53.0453b03: 沙門互加難問。輝敷演無屈。坐者歎之。崇 T2122_.53.0453b04: 乃許離夫家聽其入道。元嘉十九年。臨川康 T2122_.53.0453b05: 王延致廣陵寺 T2122_.53.0453b06: 宋淮南趙習。元嘉二十年爲衞軍府佐。疾 T2122_.53.0453b07: 病經時憂必不濟。*常至心歸佛。夜夢一人形 T2122_.53.0453b08: 貌秀異若神人者。自屋梁上以小裹物及剃 T2122_.53.0453b09: 刀。授習云。服此藥用此刀病必愈。習既驚 T2122_.53.0453b10: 覺果得刀藥焉。登即服藥疾除。出家名僧秀。 T2122_.53.0453b11: 年逾八十乃亡 T2122_.53.0453b12: 宋元嘉元年。東宮侖二女。姉十歳妹九歳。 T2122_.53.0453b13: 里越愚蒙未知經法。忽其年二月八日。並失 T2122_.53.0453b14: 所在。三日而歸。粗説見佛。至九月十五日又 T2122_.53.0453b15: 失一旬。還作外國語。誦經梵書。見西域僧 T2122_.53.0453b16: 便相開解。明年正月十五日又失。在田作人 T2122_.53.0453b17: 見從風上天。父母哀哭求神鬼。經月乃返。 T2122_.53.0453b18: 剃頭爲尼被服法衣。持髮而歸。自説見佛及 T2122_.53.0453b19: 比丘尼。曰汝宿縁爲我弟子。手摩頭髮便落。 T2122_.53.0453b20: 與其法名。大曰法縁。小曰法綵。遣還曰。可作 T2122_.53.0453b21: 精舍當與經法。既達家即除鬼坐立精舍。旦 T2122_.53.0453b22: 夕禮誦。毎現五色光流汎峯嶺。自此容止音 T2122_.53.0453b23: 調詮正有法。上京風規不能過也。刺史韋朗
T2122_.53.0453b26: T2122_.53.0453b27: T2122_.53.0453b28: T2122_.53.0453b29: T2122_.53.0453c01: T2122_.53.0453c02: T2122_.53.0453c03: T2122_.53.0453c04: *西明寺沙門釋道世撰 T2122_.53.0453c05: T2122_.53.0453c06: 奬導篇第十五 T2122_.53.0453c07: 説聽篇第十六
T2122_.53.0453c10: 夫三世輪轉六道旋還。若有一片神明無不 T2122_.53.0453c11: 經離多處。既其禀生無定有智有愚。受性 T2122_.53.0453c12: 不同爲善爲惡。爲善故有慚有愧。爲惡故無 T2122_.53.0453c13: 慚無愧。但凡夫之法相惑居懷。若未得治道 T2122_.53.0453c14: 斷除。理應日夜勵己策修慚愧冥空辭謝幽 T2122_.53.0453c15: 顯。從來無智不識至眞。致使煩惱森然結漏 T2122_.53.0453c16: 繁擁。冀藉一善消除萬累。排蕩重昏豁然清 T2122_.53.0453c17: 淨。是故大聖慇勤制諸道俗深慚應供。横受 T2122_.53.0453c18: 福田之名。仰愧沙門。虚當乞士之號。進無菩 T2122_.53.0453c19: 薩兼濟之能。退乏聲聞自調之徳。點辱師 T2122_.53.0453c20: 僧辜負檀越。不堪行國王之地。無以報父母 T2122_.53.0453c21: 之恩。事等破瓶。義同燋種。亦如多羅既斷。寧 T2122_.53.0453c22: 可重生。析石已離終無還合。鬼常掃迹唱是 T2122_.53.0453c23: 惡人。如來勅言。非我弟子。不能爲世福田。豈 T2122_.53.0453c24: 可勝他禮拜。近障人天遠妨聖道。如斯罪累 T2122_.53.0453c25: 何可言陳。在道尚然居俗寧救。是以一失人 T2122_.53.0453c26: 身動經累劫。再逢服本還同遇本。今當以慚 T2122_.53.0453c27: 愧水洗浴戒塵。執發露刀割覆藏網。仰愧 T2122_.53.0453c28: 先賢。深慚後徳。盡誠懺謝徹窮來際。見一 T2122_.53.0453c29: 切凡聖敬同佛想。自勒己心卑如賤想。所有 T2122_.53.0454a01: 諸過。不起一念私隱之心。所有諸善。常生修 T2122_.53.0454a02: 學之意。粗陳此心。是名慚愧也 T2122_.53.0454a03: 引證部第二 T2122_.53.0454a04: 如涅槃經云。有二白法能救衆生。一慚二愧。 T2122_.53.0454a05: 慚者自不作惡。愧者不教他造。慚者内自羞 T2122_.53.0454a06: 恥。愧者發露向人。慚者羞人。愧者羞天。是名 T2122_.53.0454a07: 慚愧。有慚愧故則能恭敬父母師長一切道 T2122_.53.0454a08: 俗人及非人。便能敬重三寶滅諸惡業 T2122_.53.0454a09: 又迦延論云。何名無慚。答曰。可慚不慚。可避 T2122_.53.0454a10: 不避。不善恭敬。不善往來。此謂無慚。云何名 T2122_.53.0454a11: 無愧。可羞不羞。可畏不畏。惡事不畏。故稱無 T2122_.53.0454a12: 愧。又不善往來名無慚。惡事不見畏稱無愧。 T2122_.53.0454a13: 翻此前名。故云慚愧 T2122_.53.0454a14: 又新婆沙論云。世間有情見無慚者。言是無 T2122_.53.0454a15: 愧。見無愧者言是無慚。到謂此二其體是 T2122_.53.0454a16: 一。今欲顯示性相差別。令彼疑者得決定解。 T2122_.53.0454a17: 問無慚無愧有何差別。答於自在者無怖畏 T2122_.53.0454a18: 轉是無慚。於諸罪中不見怖畏是無愧。復 T2122_.53.0454a19: 於自在者無怖畏轉是無慚。於諸罪中不見 T2122_.53.0454a20: 怖畏是無愧。復不恭敬是無慚。不怖畏是無 T2122_.53.0454a21: 愧。復不厭賤煩惱是無慚。不厭賤惡行是無 T2122_.53.0454a22: 愧。復作惡不自顧是無慚。作惡不顧他是無 T2122_.53.0454a23: 愧。復作惡不自羞是無慚。作惡不恥他是無 T2122_.53.0454a24: 愧。復作惡不羞恥是無慚。作惡而傲逸是無 T2122_.53.0454a25: 愧。復獨一造罪而不羞恥是無慚。對他造罪 T2122_.53.0454a26: 而不羞恥是無愧。復若對少人造罪而不羞 T2122_.53.0454a27: 恥是無慚。若對衆人造罪而不羞恥是無愧。 T2122_.53.0454a28: 復若對惡趣有情造罪而不羞恥是無慚。若 T2122_.53.0454a29: 對善趣有情造罪而不羞恥是無愧。復若對 T2122_.53.0454b01: 愚者造罪而不羞恥是無慚。若對智者造罪 T2122_.53.0454b02: 而不羞恥是無愧。復若對卑者造罪而不羞 T2122_.53.0454b03: 恥是無慚。若對尊者造罪而不羞恥是無愧。 T2122_.53.0454b04: 復若對在家者造罪而不羞恥是無慚。若對 T2122_.53.0454b05: 出家者造罪而不羞恥是無愧。復若對非親 T2122_.53.0454b06: 教軌範造罪而不羞恥是無慚。若對親教軌 T2122_.53.0454b07: 範造罪而不羞恥是無愧。復若作惡時不羞 T2122_.53.0454b08: 天者是無慚。若作惡時不恥人者是無愧。復 T2122_.53.0454b09: 若於諸惡因不能訶毀是無慚。於諸惡果不 T2122_.53.0454b10: 能厭怖是無愧。復貪等流是無慚。於癡等流 T2122_.53.0454b11: 是無愧。是謂無慚無愧差別。如是二法唯欲 T2122_.53.0454b12: 界繋。唯是不善。一切不善心心所法。皆遍
T2122_.53.0454b15: 已不能如法出離。好爲種種鬪訟違諍。是名 T2122_.53.0454b16: 無慚無愧也。又遺教經云。慚如鐵鉤。能制人 T2122_.53.0454b17: 非法。是故比丘常當慚愧。無得暫替。若離慚 T2122_.53.0454b18: 愧則失諸功徳。有愧之人則有善法。若無愧 T2122_.53.0454b19: 者。與諸禽獸無相異也 T2122_.53.0454b20: 又智度論偈云 T2122_.53.0454b21: 入道慚愧人 持鉢福衆生 T2122_.53.0454b22: 云何縱欲塵 沈沒於五情 T2122_.53.0454b23: 著鎧持刀杖 見敵而退走 T2122_.53.0454b24: 如是怯弱人 擧世所輕賤 T2122_.53.0454b25: 比丘爲乞士 除髮著袈裟 T2122_.53.0454b26: 五情馬所制 取笑亦如是 T2122_.53.0454b27: 又如豪貴人 衣服以嚴身 T2122_.53.0454b28: 而行乞衣食 取笑於衆人 T2122_.53.0454b29: 比丘除飾好 毀形以攝心 T2122_.53.0454c01: 而更求欲樂 取笑亦如是 T2122_.53.0454c02: 已捨五欲樂 棄之而不顧 T2122_.53.0454c03: 如何還欲得 如愚自食吐 T2122_.53.0454c04: 如是貪欲人 不知觀本願 T2122_.53.0454c05: 亦不識好醜 狂醉於渇愛 T2122_.53.0454c06: 慚愧尊重法 一切皆已棄 T2122_.53.0454c07: 賢智所不親 愚癡所愛近 T2122_.53.0454c08: 諸欲求時苦 得之多怖畏 T2122_.53.0454c09: 失時懷愁惱 一切無樂處 T2122_.53.0454c10: 諸欲患如是 以何當捨之 T2122_.53.0454c11: 得福禪定樂 則不爲所欺 T2122_.53.0454c12: 欲樂著無厭 以何能滅除 T2122_.53.0454c13: 若得不淨觀 此心自然無 T2122_.53.0454c14: 又正法念經云。若破戒多欲而行惡法。實非 T2122_.53.0454c15: 沙門自稱沙門。猶如野干著師子皮。如虚僞 T2122_.53.0454c16: 寶内空無物。又莊嚴論偈云 T2122_.53.0454c17: 既著壞色衣 應當修善法 T2122_.53.0454c18: 斯服宜善寂 *常思自調柔 T2122_.53.0454c19: 云何著是服 竪眼張其目 T2122_.53.0454c20: 蹙眉復聚頬 而起瞋恚相 T2122_.53.0454c21: 瞋恚於出家 不應所住處 T2122_.53.0454c22: 嫌恨如屠枷 瞋乃是恐怖 T2122_.53.0454c23: 輕賤之屋宅 醜陋之種子 T2122_.53.0454c24: 麁惡語之伴 燒意林猛火 T2122_.53.0454c25: 示惡道之業 鬪諍怨害門 T2122_.53.0454c26: 惡名稱床縟 暴速作惡本 T2122_.53.0454c27: 應當自觀察 出家之標相 T2122_.53.0454c28: 心與相相應 爲不相應耶 T2122_.53.0454c29: 比丘之法者 從他乞自活 T2122_.53.0455a01: 云何食信施 而生重瞋恚 T2122_.53.0455a02: 他食在腹中 云何生瞋恚 T2122_.53.0455a03: 而爲於信施 之所消滅耶 T2122_.53.0455a04: 此身不清淨 九孔*常流汚 T2122_.53.0455a05: 臭穢甚可惡 乃是衆苦器 T2122_.53.0455a06: 是身極鄙陋 癰瘡之所聚 T2122_.53.0455a07: 若共觸時 生於大苦惱 T2122_.53.0455a08: 身如彼箭鏑 有*鏑箭即中 T2122_.53.0455a09: 有身衆苦加 無身則無苦 T2122_.53.0455a10: 蚊虻蠅毒虫 皆能殺人 T2122_.53.0455a11: 應當勤精進 遠離於此身 T2122_.53.0455a12: 故知。上來所録。若道若俗。常須作意正念現 T2122_.53.0455a13: 前。不得微解少法便起慢心不生慚愧。如四 T2122_.53.0455a14: 果人等雖不可受總報。別報猶受。故賢愚經 T2122_.53.0455a15: 云。如鴦崛魔羅。由殺九百九十九人。雖値 T2122_.53.0455a16: 佛成羅漢。居在房中地獄之火。從毛孔出極 T2122_.53.0455a17: 患苦痛。何況外凡未起對治。隨造一業決定 T2122_.53.0455a18: 墮三惡道。但人身難得。遇惡因縁則便易 T2122_.53.0455a19: 失。以惡多善少。一日之中罪念百千善念無 T2122_.53.0455a20: 一 T2122_.53.0455a21: 又淨度三昧經云。罪福相累重數分明。後當 T2122_.53.0455a22: 受罪福之報。一一不失。一念受一身。善念受 T2122_.53.0455a23: 天上人中身。惡念受三惡道身。百念受百身。 T2122_.53.0455a24: 千念受千身。一日一夜種生死根。後當受八 T2122_.53.0455a25: 億五千萬雜類之身。百年之中種後世栽 T2122_.53.0455a26: 甚爲難數。魂神逐種受形遍三千大千刹土。 T2122_.53.0455a27: 體骨皮毛遍大千刹土地間無空處。又菩薩 T2122_.53.0455a28: 處胎經偈云 T2122_.53.0455a29: 吾從無數劫 往來生死道 T2122_.53.0455b01: 捨身復受身 不離胞胎法 T2122_.53.0455b02: 計我所經歴 記一不説餘 T2122_.53.0455b03: 純作白狗形 積骨億須彌 T2122_.53.0455b04: 以利針地種 無不値我體 T2122_.53.0455b05: 何況雜色狗 其數不可量 T2122_.53.0455b06: 吾故攝其心 不貪道放逸 T2122_.53.0455b07: 又提謂經云。如有一人在須彌山上以纖縷 T2122_.53.0455b08: 下之。一人在下持針迎之。中有旋嵐猛風。吹 T2122_.53.0455b09: 縷難入針孔。人身難得甚過於是。又菩薩處 T2122_.53.0455b10: 胎經。世尊説偈云 T2122_.53.0455b11: 盲龜浮木孔 時時猶可値 T2122_.53.0455b12: 人一失命根 億劫復難是 T2122_.53.0455b13: 海水深廣大 三百三十六 T2122_.53.0455b14: 一鍼投海中 求之尚可得 T2122_.53.0455b15: 一失人身命 難得過於是 T2122_.53.0455b16: 又大莊嚴論偈云 T2122_.53.0455b17: 離諸難亦難 得於人間難 T2122_.53.0455b18: 既得離諸難 應當常精進 T2122_.53.0455b19: 我昔聞有一小兒。經中説盲龜値浮木孔其 T2122_.53.0455b20: 事甚難。時此小兒。故穿一版作孔受頭。擲 T2122_.53.0455b21: 著池中。自入池中。低頭擧頭欲望入孔。水漂 T2122_.53.0455b22: *版故不可得値。即自思惟。極生厭惡。人身 T2122_.53.0455b23: 難得。佛以大海爲喩。浮木孔小盲龜無眼。百 T2122_.53.0455b24: 年一出。窬難可値。我今池小其*版孔大。復 T2122_.53.0455b25: 有兩眼日百出頭。猶不能値。況彼盲龜而當 T2122_.53.0455b26: 得値。即爲説偈云 T2122_.53.0455b27: 巨海極廣大 浮木孔復小 T2122_.53.0455b28: 百年而一出 得値甚爲難 T2122_.53.0455b29: 我今池水小 浮木孔極大 T2122_.53.0455c01: 數數自出頭 不能値木孔 T2122_.53.0455c02: 盲龜遇浮木 相値甚爲難 T2122_.53.0455c03: 惡道復人身 難値亦如是 T2122_.53.0455c04: 我今値人身 應當不放逸 T2122_.53.0455c05: 河沙等諸佛 未曾得値遇 T2122_.53.0455c06: 今日得諮受 十力世尊言 T2122_.53.0455c07: 佛所説妙法 我必當修行 T2122_.53.0455c08: 若能善修習 濟拔極爲大 T2122_.53.0455c09: 非他作已得 是故自精勤 T2122_.53.0455c10: 若墮八難處 云何可得離 T2122_.53.0455c11: 世間業隨逐 墜墮於惡道 T2122_.53.0455c12: 我今當逃避 得出三有獄 T2122_.53.0455c13: 若不出此獄 云何得解脱 T2122_.53.0455c14: 畜生道若干 歴劫極久長 T2122_.53.0455c15: 地獄及餓鬼 黒闇苦惱深 T2122_.53.0455c16: 我若不勤修 云何而得離 T2122_.53.0455c17: 險難諸惡道 今日得人身 T2122_.53.0455c18: 不盡苦邊際 不離三有獄 T2122_.53.0455c19: 應當勤方便 必離三有獄 T2122_.53.0455c20: 今我求出家 必使得解脱 T2122_.53.0455c21: 又罪業報應經偈云 T2122_.53.0455c22: 水流不常滿 火盛不久燃 T2122_.53.0455c23: 日出須臾沒 月滿已復缺 T2122_.53.0455c24: 尊榮豪貴者 無常復過是 T2122_.53.0455c25: 故知。人身難遇易失。以易失故不須生著。當 T2122_.53.0455c26: 知人身念念近死。如牽猪羊詣於屠所。故涅 T2122_.53.0455c27: 槃經云。觀是壽命。常爲無量怨讎所繞。念念 T2122_.53.0455c28: 損減無有増長。猶如暴水不得停住。亦如朝 T2122_.53.0455c29: 露勢不久停。如囚趣市歩歩近死。又摩耶經 T2122_.53.0456a01: 偈云 T2122_.53.0456a02: 譬如旃陀羅 驅牛就屠所 T2122_.53.0456a03: 歩歩近死地 人命疾過是 T2122_.53.0456a04: 自大聖已還體未圓明。雖復分證無生。猶爲 T2122_.53.0456a05: 三相遷流。況於凡愚理隔淨境。善惡雜糅明 T2122_.53.0456a06: 白未分。豈能免點累之愆愛染之失。今聞 T2122_.53.0456a07: 出家入道之美。不得便言無惡。聞白衣在家 T2122_.53.0456a08: 之過。不得都無其善。若内修其行則如出家 T2122_.53.0456a09: 之美。若内乖其信徒爲剪落。在家之人有諸 T2122_.53.0456a10: 眷屬公私擾擾。資待所須尚不應慳。沙門淨 T2122_.53.0456a11: 行塊然獨立。止須三衣六物極至百一供身。 T2122_.53.0456a12: 自外妨縁何須蓄積。經律具呵明在聖教。若 T2122_.53.0456a13: 慳悋法財不惠愚貧。智種不成便失聖胎。乃 T2122_.53.0456a14: 至小罪猶懷大懼。常應謙肅恭敬大小。不得 T2122_.53.0456a15: 自大輕慢前人。若具犯大罪廣畜田宅。過分 T2122_.53.0456a16: 貯積勤營俗事。此定極惡。何須述之。今且 T2122_.53.0456a17: 略論中下之人。薄學淺識謂智過人。起大憍 T2122_.53.0456a18: 慢放誕形容。陵篾一切籠罩天地。踑踞師 T2122_.53.0456a19: 長之前。叱吒尊人之側。道本和合恭順爲僧。 T2122_.53.0456a20: 既心形乖反。豈成僧寶也。或有專讀外典妉 T2122_.53.0456a21: 玩琴棊諷讀詩書徒消日月。内教法藥救 T2122_.53.0456a22: 生爲急。文奧理深詞華祕博。能解一句演 T2122_.53.0456a23: 無量義。新舊經論卷軸數千。曾不窺撿一句 T2122_.53.0456a24: 之文。外書不急之事日夜勤學。若恐白衣 T2122_.53.0456a25: 笑我無知不學世典者。何如俗人問我經義 T2122_.53.0456a26: 不能答。恥居内不閑於外。未足可羞。在内 T2122_.53.0456a27: 不解於内。恥辱彌甚良由時將末法人命轉 T2122_.53.0456a28: 促。無常交臂朝不謀夕。恐一入幽塗累劫難 T2122_.53.0456a29: 出。再遇佛法想見無由。雖有經律許一分學 T2122_.53.0456b01: 外爲伏外道。此爲上品聰叡者説。先諳於内 T2122_.53.0456b02: 兼令知外。譏辯鋒芒出言關典。内外博究 T2122_.53.0456b03: 堪爲師匠。得如經説爲伏外道。今自量身觸 T2122_.53.0456b04: 事無能。神識常蔽愚戇然。自救無憀 T2122_.53.0456b05: 何能利物。色香不通何辯菽麥。願自私退省 T2122_.53.0456b06: 己爲學。故涅槃經云。佛語諸比丘。出家之 T2122_.53.0456b07: 人應修慧學尋究經典。不得披讀外道典籍 T2122_.53.0456b08: 路伽耶等。常處山澤空閑靜室。修禪禮誦斷 T2122_.53.0456b09: 邪顯正。是汝所宗 T2122_.53.0456b10: 又叔迦經中説。叔迦婆羅門子白佛言。在家 T2122_.53.0456b11: 白衣能修福徳善根勝出家者。是事云何。佛 T2122_.53.0456b12: 言。我於此中不定答。出家或有不修善根。則 T2122_.53.0456b13: 不如在家。在家能修則勝出家 T2122_.53.0456b14: 又三千威儀云。出家人所作業務者。一者坐 T2122_.53.0456b15: 禪。二者誦經法。三者勸化衆事。若具足作三 T2122_.53.0456b16: 業者。是應出家人法。若不行者。徒生徒死。 T2122_.53.0456b17: 唯有受罪之因。又百喩經云。昔有一人事須 T2122_.53.0456b18: 火用及以冷水。即便宿火。以澡罐盛水。置 T2122_.53.0456b19: 於火上。後欲取火而火都滅。欲取冷水而水 T2122_.53.0456b20: 復熱。火及冷水二事倶失。世間之人入佛法 T2122_.53.0456b21: 中出家求道。既得出家。還念妻子五欲之樂。 T2122_.53.0456b22: 由是之故失其功徳之火。兼失持戒之水。念 T2122_.53.0456b23: 欲之人亦復如是 T2122_.53.0456b24: 又涅槃經。佛言。我涅槃後有聲聞弟子。愚 T2122_.53.0456b25: 癡破戒喜生鬪爭。捨十二部經讀誦種種外 T2122_.53.0456b26: 道典籍文頌手筆。受畜一切不淨之物。言是 T2122_.53.0456b27: 佛聽。如是之人。以好栴檀。貿易瓦木。以金 T2122_.53.0456b28: 易鋀石。以銀易白鑞。以絹易氀褐。以甘露易 T2122_.53.0456b29: 於惡毒 T2122_.53.0456c01: 又遺教經云。晝則勤心修習善法無令失時。 T2122_.53.0456c02: 初夜後夜亦勿有廢。中夜誦經以自消息。無 T2122_.53.0456c03: 以睡眠因縁令一生空過無所得也。依是行 T2122_.53.0456c04: 道可得四沙門果乃至菩提。如是行者堪爲 T2122_.53.0456c05: 師範。眞良福田得消信施 T2122_.53.0456c06: 又婆沙論云。如人觀日眼不明淨。外道書論 T2122_.53.0456c07: 思求之時使慧眼不淨。如人觀月眼則明淨。 T2122_.53.0456c08: 佛法經論。思求之時令慧眼明淨。若思求外 T2122_.53.0456c09: 俗。如打獼猴唯出不淨。若思求佛法。如練 T2122_.53.0456c10: 眞金多*練多淨。又菩薩善戒經云。菩薩不 T2122_.53.0456c11: 讀不誦如來正經。讀誦世典文頌書疏者得 T2122_.53.0456c12: 罪。不犯者。若爲論義破於邪見。若二分佛經。 T2122_.53.0456c13: 一分外書。何以故。爲知外典是虚妄法佛法 T2122_.53.0456c14: 眞實故。爲知世事故。不爲世人所輕慢故。 T2122_.53.0456c15: 以此文證。佛法學人若一向*廢内尋外則 T2122_.53.0456c16: 便得罪。縱解理行唯可暫習。爲伏外道。還 T2122_.53.0456c17: 須厭離進修内業務令増勝。若偏耽著則壞 T2122_.53.0456c18: 正法。故地持論云。若菩薩於佛所説棄捨不 T2122_.53.0456c19: 學。乃習外道邪論世俗經典。是名爲犯衆多 T2122_.53.0456c20: 犯。是犯染汚起。若上聰明人能速受學得 T2122_.53.0456c21: 不動智。於日月中常以二分受學佛法一分 T2122_.53.0456c22: 外典。是名不犯。若於世典外道邪教。愛樂 T2122_.53.0456c23: 不捨不作棄想。是名爲犯衆多犯。是犯染汚 T2122_.53.0456c24: 起。頌曰 T2122_.53.0456c25: 冬狐理豐毳 春蠶緒輕絲 T2122_.53.0456c26: 形骸翻爲阻 心識還自欺 T2122_.53.0456c27: 齠齔歌鼓腹 平生少年時 T2122_.53.0456c28: 驅車追侠客 酌酒弄妖姫 T2122_.53.0456c29: 但念目前好 安知後世悲 T2122_.53.0457a01: 惕然一以愧 永與情愛辭 T2122_.53.0457a02: 願識眞妄本 染淨自分離 T2122_.53.0457a03: 羞慚滯五蓋 焉知同四依◎
T2122_.53.0457a06: 述意部第一 T2122_.53.0457a07: 夫貴賤靡*常貧富無定。譬水火更互寒暑 T2122_.53.0457a08: 遞來。故見有財富室温衣豐人足不勞營覓 T2122_.53.0457a09: 自然而至。復見有貧苦飢弊役力馳求。晨起 T2122_.53.0457a10: 夜寐形骸爲之沮悴。心情爲之勞擾。縱有所 T2122_.53.0457a11: 獲百方散失。終日願於富饒未甞暫有。以 T2122_.53.0457a12: 此苦故。所以勸奬令其惠施力厲修福。若復 T2122_.53.0457a13: 有人衣裘服玩鮮華香潔。春秋氣序寒温冷 T2122_.53.0457a14: 暖。四時變改隨須無闕。而復見有尺布不完 T2122_.53.0457a15: 丈帛殘弊。垢穢塵墨臭膩朽爛。炎暑不識 T2122_.53.0457a16: 絺。氷雪不知繒纊。乃至形骸不蔽。男女 T2122_.53.0457a17: 惡露非唯可恥實亦慚怍。若見此苦豈可 T2122_.53.0457a18: 不遠。所以勸奬令其修福。應施衣服及以室 T2122_.53.0457a19: 宇。豈不見衆人皆有而我獨無。是故應須勇 T2122_.53.0457a20: 猛修習。若復有人。食則甘味並薦珍羞備擧。 T2122_.53.0457a21: 連机重案滿床亘席。芳脂芬馥馨香具列。而 T2122_.53.0457a22: 復有脱粟之飯不充。藜藿之羹常乏。鹽梅早 T2122_.53.0457a23: 自兩無。魚菜久已雙闕。乃至并日而餐糜粥 T2122_.53.0457a24: 相係。雜以水果。加以草菜。萎黄困篤自濟 T2122_.53.0457a25: 無方。若見此苦豈可不遠。所以勸奬令其修 T2122_.53.0457a26: 福。應施飮食及以水漿豈可衆人皆足而我 T2122_.53.0457a27: 獨困。是故應須勇猛修習。若復有人。榮位 T2122_.53.0457a28: 通顯乘肥衣輕適意自在。行則天人瞻仰。住 T2122_.53.0457a29: 則鬼神敬貴。而復見有卑鄙猥賤人所不齒。 T2122_.53.0457b01: 生不知其生。死不知其死。塗炭溝渠之側。坐 T2122_.53.0457b02: 臥冀壤之中。雖有叱咄之聲。反致捶撲之苦。 T2122_.53.0457b03: 非唯神鬼不敬。乃亦狗犬加毒。若見此苦豈 T2122_.53.0457b04: 可不遠。所以勸奬令其修福。應滅憍慢奉行 T2122_.53.0457b05: 謙敬。豈可他人常貴而我*常賤。是故應當 T2122_.53.0457b06: 勇猛修習。若復有人。形貌端正言音風吐。 T2122_.53.0457b07: 常存廣利。仁慈博愛語不傷物。而復有人而 T2122_.53.0457b08: 状痤醜所言嶮暴。唯知自利不計念彼。彼忍 T2122_.53.0457b09: 辱故所以致勝。多瞋恚故所以招惡。若見此 T2122_.53.0457b10: 苦豈可不遠。所以勸奬令其修福。應滅瞋恚 T2122_.53.0457b11: 奉行忍辱。豈可以令衆人*常處勝地而我永 T2122_.53.0457b12: 隔淨縁。是故應須勇猛修習。若復有人意力 T2122_.53.0457b13: 強幹少有疾病。常堪行道無有障礙。而復 T2122_.53.0457b14: 有人羸瘵多患氣力弊劣。動輒増困眠坐不 T2122_.53.0457b15: 安。見有此惡實宜捨遠。所以勸奬令其修 T2122_.53.0457b16: 福。應施醫藥隨時賑救。豈可衆人常無疾頓。 T2122_.53.0457b17: 而我永嬰沈滯。是故應須勇猛修習。凡是如 T2122_.53.0457b18: 此之事。實最應勸。若不相勸。則學者不勤 T2122_.53.0457b19: 也 T2122_.53.0457b20: 引證部第二 T2122_.53.0457b21: 如涅槃經云。居家如牢獄。妻子如枷鎖。財物 T2122_.53.0457b22: 如重擔。親戚如怨家。而能一日一夜受持 T2122_.53.0457b23: 清禁六時行道。兼年常三長月*常六齋。菜 T2122_.53.0457b24: 蔬節味。檢身口意不馳外。縁專崇出俗高 T2122_.53.0457b25: 慕佛法。俯仰無虧坐臥無失。夜係明相晝思 T2122_.53.0457b26: 淨法。深敬沙門悲心利俗。若能如是。雖居在 T2122_.53.0457b27: 家可得度苦。故經云。佛法欲盡白衣護法。修 T2122_.53.0457b28: 善上生天上如空中雪墮。比丘違於戒律。墮 T2122_.53.0457b29: 陷惡道如雨從天落。當知於苦修福其福最 T2122_.53.0457c01: 大。於福作罪其罪不輕。是以從苦入樂。未 T2122_.53.0457c02: 知樂中之樂。從樂入苦。方知苦中之苦。斯言 T2122_.53.0457c03: 可驗。幸願省之。又法句經偈云 T2122_.53.0457c04: 熱無過婬 毒無過怒 苦無過身 T2122_.53.0457c05: 樂無過滅 T2122_.53.0457c06: 佛説偈已告諸比丘。往昔久遠無數世時。有 T2122_.53.0457c07: 五通比丘。名精進力。在山中樹下閑寂求道。 T2122_.53.0457c08: 時有四禽獸。依附左右常得安隱。一者鴿。二 T2122_.53.0457c09: 者烏。三者毒蛇。四者鹿。是四禽獸者。晝行 T2122_.53.0457c10: 求食暮則還宿。四禽獸一夜自相問言。世間 T2122_.53.0457c11: 之苦何者爲重。烏言。飢渇最苦。飢渇之時 T2122_.53.0457c12: 身羸目冥神識不寧。投身羅網不顧鋒刃。我 T2122_.53.0457c13: 等喪身莫不由之。以此言之飢渇爲苦。鴿言。 T2122_.53.0457c14: 婬欲最苦。色欲熾盛無所顧念。危身滅命 T2122_.53.0457c15: 莫不由之。毒蛇言。瞋恚最苦。毒意一起不避 T2122_.53.0457c16: 親疎。亦能殺人復亦自殺。鹿言。驚怖最苦。 T2122_.53.0457c17: 我在林野心*常惕。畏懼獵師及諸犲狼。髣 T2122_.53.0457c18: 髴有聲奔投溝。母子相捐肝膽掉悸。以此 T2122_.53.0457c19: 言之驚怖爲苦。比丘聞之即答之曰。汝等所 T2122_.53.0457c20: 論是其末耳。不究苦本。天下之苦無過有 T2122_.53.0457c21: 身。身爲苦器憂畏無量。吾以是故。捨俗學道 T2122_.53.0457c22: 滅意斷想。不貪四大欲斷苦源。志存泥洹 T2122_.53.0457c23: 是故知身爲大苦本。故書云。大患莫若於身 T2122_.53.0457c24: 也 T2122_.53.0457c25: 生信部第三 T2122_.53.0457c26: 如那先比丘問佛經云。時有彌蘭王。問羅漢 T2122_.53.0457c27: 那先比丘言。人在世間作惡。至百歳臨欲死 T2122_.53.0457c28: 時念佛。死後生天。我不信是語。復言殺一 T2122_.53.0457c29: 生死即入泥梨中。我亦不信是也。那先比丘 T2122_.53.0458a01: 問王。如人持小石置在水上。石浮耶沒耶。王 T2122_.53.0458a02: 言。其石沒也。那先言。如令持百枚大石置在 T2122_.53.0458a03: 船上。其船沒不。王言。不沒。那先言。*船中 T2122_.53.0458a04: 百枚大石因*船故不得沒。人雖有本惡。一 T2122_.53.0458a05: 時念佛用是不入泥犁便生天上。何不信耶。 T2122_.53.0458a06: 其小石沒者。如人作惡不知佛經。死後便入 T2122_.53.0458a07: 泥犁。何不信耶。王言。善哉善哉。那先比丘 T2122_.53.0458a08: 言。如兩人倶死。一人生第七梵天。一人生 T2122_.53.0458a09: 罽賓國。此二人遠近雖異。死則一時倶到。如 T2122_.53.0458a10: 有一雙飛鳥。一於高樹上止。一於卑樹上止。 T2122_.53.0458a11: 兩鳥一時倶飛。其影倶到地耳。那先比丘言。 T2122_.53.0458a12: 如愚人作惡得殃大。智人作惡得殃小。譬如 T2122_.53.0458a13: 燒鐵在地一人知爲燒鐵。一人不知。兩人倶 T2122_.53.0458a14: 取。然不知者手爛大知者小。作惡亦爾。愚 T2122_.53.0458a15: 者不能自悔。故其殃得大。智者作惡知不 T2122_.53.0458a16: 當爲。日自悔過。故其殃少耳 T2122_.53.0458a17: 又四品學經云。凡俗之人。或有不如畜生。畜 T2122_.53.0458a18: 生或勝於人。所以者何。人作罪不止死入地 T2122_.53.0458a19: 獄。罪畢始爲餓鬼。餓鬼罪畢轉爲畜生。畜生 T2122_.53.0458a20: 罪畢乃還爲人。以畜生中畢罪便得爲人。是 T2122_.53.0458a21: 故當作善奉三尊之教。長離三惡道。受天人 T2122_.53.0458a22: 福後長解脱 T2122_.53.0458a23: 又四十二章經云。佛言。天下有五難。貧窮布 T2122_.53.0458a24: 施難。豪貴學道難。制命不死難。得覩佛經 T2122_.53.0458a25: 難。生値佛世難是也 T2122_.53.0458a26: 又雜譬喩經有十八事於世甚難。一値佛世 T2122_.53.0458a27: 難。二正使値佛得爲人難。三正使成人在中 T2122_.53.0458a28: 國生難。四正使在中國生種姓家難。五正使 T2122_.53.0458a29: 在種姓家四支六情完具難。六正使四支六 T2122_.53.0458b01: 情完具得財産難。七正使得財産値善知識 T2122_.53.0458b02: 難。八正使得善知識具智慧難。九正使得智 T2122_.53.0458b03: 慧具善心難。十正使得善心能布施難。十一 T2122_.53.0458b04: 正使能布施欲得賢善有徳人難。十二正使 T2122_.53.0458b05: 得賢善値有徳人往至其所難。十三正使至 T2122_.53.0458b06: 其所得宜適難。十四正使得宜適得受聽説 T2122_.53.0458b07: 難。十五正使聽説得正解智慧難。十六正使 T2122_.53.0458b08: 得解能受深經難。十七正使受深經得如説 T2122_.53.0458b09: 修行難。十八正使能受深經得如説修行得 T2122_.53.0458b10: 證聖果難。是爲十八事難 T2122_.53.0458b11: 業因部第四 T2122_.53.0458b12: 佛説太子刷護經云。阿闍世王太子名爲刷 T2122_.53.0458b13: 護。白佛言。菩薩何因縁得顏貌端正。何因 T2122_.53.0458b14: 縁不入女人腹。於蓮華中化生。何因縁故能 T2122_.53.0458b15: 知宿命之事 T2122_.53.0458b16: 佛告太子。由能忍辱故即爲姝好。不婬泆故 T2122_.53.0458b17: 即能化生。人生七日便知宿命無數世事 T2122_.53.0458b18: 復何因縁身有三十二相。復何因縁有八十 T2122_.53.0458b19: 種好。復何因縁見佛身者視之無厭 T2122_.53.0458b20: 佛告太子。本爲菩薩好喜布施種種雜物與 T2122_.53.0458b21: 諸佛菩薩及師父母人民索用。故得三十二 T2122_.53.0458b22: 相。當有慈心哀念十方蠕動之類。如視赤子。 T2122_.53.0458b23: 皆欲度脱。故得八十種好。見怨如視父母。等 T2122_.53.0458b24: 心無異。故視佛無厭 T2122_.53.0458b25: 復何因縁知深經慧及陀羅尼行。復何因縁 T2122_.53.0458b26: 知三時定意得安隱。復何因縁佛所説善其 T2122_.53.0458b27: 有聞者皆喜信受。佛告太子。菩薩喜書信 T2122_.53.0458b28: 受諷誦學問。是故知深經智慧及得陀羅尼 T2122_.53.0458b29: 行。復常專心意用。是故得三昧安隱。所説 T2122_.53.0458c01: 至誠。是故所語人皆信向聞者歡喜。復何因 T2122_.53.0458c02: 縁不生惡處。復何因縁得生天上。復何因縁 T2122_.53.0458c03: 不貪愛欲 T2122_.53.0458c04: 佛告太子。菩薩世世信佛法僧。用是故不生 T2122_.53.0458c05: 八惡處。由持戒不缺。是故生天。由知經法 T2122_.53.0458c06: 本空。是故不貪欲 T2122_.53.0458c07: 復何因縁菩薩身口心行所念皆淨。復何因 T2122_.53.0458c08: 縁魔不得便。復何因縁不敢誹謗三寶 T2122_.53.0458c09: 佛告太子。菩薩喜愛三寶。是故得淨。精勤 T2122_.53.0458c10: 不懈。是故魔不得便。所作皆至誠。是故衆 T2122_.53.0458c11: 人不敢誹謗三寶 T2122_.53.0458c12: 復何因縁菩薩得好高聲如梵天聲。復何因 T2122_.53.0458c13: 縁有八種音。復何因縁知衆人念皆悉能報」 T2122_.53.0458c14: 佛告太子。菩薩世世至誠不欺。是故得好高 T2122_.53.0458c15: 聲如梵天聲。由世世不惡口。是故得八種音。 T2122_.53.0458c16: 由世世不兩舌不妄語。是故衆人所念悉皆 T2122_.53.0458c17: 能報 T2122_.53.0458c18: 復何因縁得壽命長。復何因縁身得無病。復 T2122_.53.0458c19: 何因縁家室和順不令別離。佛告太子。由不 T2122_.53.0458c20: 殺生。是故爲人壽命長。由不持刀杖撃人。 T2122_.53.0458c21: 是故後生爲人無病。由見鬪和解令喜。是 T2122_.53.0458c22: 故後生爲人不得別離 T2122_.53.0458c23: 復何因縁得財不離。復何因縁不爲劫盜。復 T2122_.53.0458c24: 何因縁得處尊高 T2122_.53.0458c25: 佛告太子。由不貪人財。是故富樂。喜施不 T2122_.53.0458c26: 慳。是故不亡財物。心不嫉妬。是故生得尊 T2122_.53.0458c27: 高 T2122_.53.0458c28: 復何因縁得天眼洞視。復何因縁得天耳徹 T2122_.53.0458c29: 聽。復何因縁知世間死生之事 T2122_.53.0459a01: 佛告太子。由好意燃燈供於佛前。是故得天 T2122_.53.0459a02: 眼洞視。由喜持伎樂於佛寺前。是故得天耳 T2122_.53.0459a03: 徹聽。由喜定意。是故知世間死生之變 T2122_.53.0459a04: 復何因縁得飛行四禪。復何因縁知前世無 T2122_.53.0459a05: 數劫來之事。復何因縁得三佛身便般涅槃」 T2122_.53.0459a06: 佛告太子。由喜施車馬船等與三寶人用。是 T2122_.53.0459a07: 故得飛行四神足。由常專念諸佛三昧喜 T2122_.53.0459a08: 行教人。是故得念前世無數劫事。由菩薩得 T2122_.53.0459a09: 阿惟越致道。是故能斷死生之根。得佛道已 T2122_.53.0459a10: 便般涅槃 T2122_.53.0459a11: 頌曰 T2122_.53.0459a12: 茫茫荒宇 蠢蠢迷昉 居苦謂樂 T2122_.53.0459a13: 靡勤靡奬 不遵厥理 空傳妄想 T2122_.53.0459a14: 外順情塵 内乖心朗 慈誘返迷 T2122_.53.0459a15: 扣誠發爽 靈通吐曜 冥資妙響 T2122_.53.0459a16: 歸心正覺 津悟福賞 撫之有會 T2122_.53.0459a17: 功超由曩
T2122_.53.0459a20: 晋竺長舒者。其先西域人也。世有資貨爲富 T2122_.53.0459a21: 人。竺居晋元康中内徙雒陽。長舒奉法精 T2122_.53.0459a22: 至。尤好誦觀世音經。其後隣比失火。長舒家 T2122_.53.0459a23: 悉草屋。又正下風。自計火已逼近。政復出 T2122_.53.0459a24: 物所全無幾。乃勅家人不得槤物。亦無灌 T2122_.53.0459a25: 救者。唯至心誦經。有頃火燒其隣屋。與長舒 T2122_.53.0459a26: 隔籬而風忽自迴。火亦際屋而止。于時咸以 T2122_.53.0459a27: 爲靈。里中有輕險少年四五人。共毀笑之云。 T2122_.53.0459a28: 風偶自轉。此復何神。伺晴燥夕當爇其屋。 T2122_.53.0459a29: 能令不燃者可也。其後天甚旱燥風起亦駛。 T2122_.53.0459b01: 少年輩密共束炬擲其屋上。三擲三滅。乃大 T2122_.53.0459b02: 驚懼各走還家。明晨相率詣長舒家。自説 T2122_.53.0459b03: 昨事稽顙辭謝。長舒答曰。我了無神。政誦念 T2122_.53.0459b04: 觀世音當是威靈所祐。諸君但當洗心信向 T2122_.53.0459b05: 耳。自是隣里郷黨咸敬異焉 T2122_.53.0459b06: 宋邢懷明。河間人。宋大將軍參軍。嘗隨南郡 T2122_.53.0459b07: 太守朱循之北伐。倶見陷沒。於是伺候間隙 T2122_.53.0459b08: 倶得道歸。夜行晝伏。已經三日猶懼追捕。 T2122_.53.0459b09: 乃遣人前覘虜候。既數日不還。一夕將雨陰 T2122_.53.0459b10: 闇。所遣人將曉忽至。乃驚曰。向遙見火光 T2122_.53.0459b11: 甚明。故來投之。那得至而反闇。循等怪愕。懷 T2122_.53.0459b12: 明先奉法。自征後頭上*常戴觀世音經。轉 T2122_.53.0459b13: 讀不廢。爾夕亦正暗誦。咸疑是經神力。於是 T2122_.53.0459b14: 常共祈心。遂以得免居于京師。元嘉十七年 T2122_.53.0459b15: 有沙門。詣懷明云。貧道見此巷中及君家殊 T2122_.53.0459b16: 有血氣。宜移避之。語畢便去。懷明追而目 T2122_.53.0459b17: 之。出門便沒。意甚惡之。經二旬隣人張景秀 T2122_.53.0459b18: 傷父及殺父妾。懷明以爲血氣之徴。庶得無 T2122_.53.0459b19: 事。時與劉斌劉敬文。比門連接同在一巷。其 T2122_.53.0459b20: 年並以劉湛之黨。同被誅夷云 T2122_.53.0459b21: 宋王球字叔達。太原人也。爲涪陵太守。以 T2122_.53.0459b22: 元嘉九年於郡失守繋在刑獄。著一重鎖釘 T2122_.53.0459b23: 鍱堅固。球先精進。既有囹圄用心尤至。獄 T2122_.53.0459b24: 中百餘人並多飢餓。球毎食皆分施之。日自 T2122_.53.0459b25: 持齋。至心念觀世音。夜夢昇高座見一沙門。 T2122_.53.0459b26: 以一卷經與之。題云光明案行品。并諸菩 T2122_.53.0459b27: 薩名。球得而披讀忘第一菩薩名。第二觀世 T2122_.53.0459b28: 音。第三大勢至又見一車輪沙門曰。此五道 T2122_.53.0459b29: 輪也。既覺鎖皆斷脱。球心知神力彌増專到。
T2122_.53.0459c04: 漸頓部 法施部 報恩部 利益部 T2122_.53.0459c05: 述意部第一 T2122_.53.0459c06: 夫師資義重慧學爲勝。修以義方多聞爲善。 T2122_.53.0459c07: 故馬鳴振將絶之綱。龍樹興大小之辯。慧 T2122_.53.0459c08: 昭然清論英出。信可該領名數藻雪舊 T2122_.53.0459c09: 疑。然學而不説尼父所憂。於義不了釋尊所 T2122_.53.0459c10: 誡。故經曰。法之供養勝諸供養。故外書云。 T2122_.53.0459c11: 善人是不善人之師不善人是善人之資。受 T2122_.53.0459c12: 説無違則理超情腑。如説聽乖宗則尠難通 T2122_.53.0459c13: 會。是以一象既虧則六爻斯墜。一言有失 T2122_.53.0459c14: 則累劫受殃。故知傳法不易受聽極難。良由 T2122_.53.0459c15: 去聖日久微言漸昧。而一説一受固亦難行。 T2122_.53.0459c16: 恐名利關心垢情難淨也 T2122_.53.0459c17: 引證部第二 T2122_.53.0459c18: 如中論偈云 T2122_.53.0459c19: 眞法及説者 聽者難得故 T2122_.53.0459c20: 如是則生死 非有邊無邊 T2122_.53.0459c21: 又十地論云。由説聽二人不稱法故各有兩 T2122_.53.0459c22: 過。一不平説過。二佛不隨喜過。故大集經 T2122_.53.0459c23: 偈云 T2122_.53.0459c24: 若諸衆生無法器 如來於彼修捨心 T2122_.53.0459c25: 設大方便待時節 爲令彼得眞解脱 T2122_.53.0459c26: 大莊嚴論偈云 T2122_.53.0459c27: 隨聞而得覺 未聞愼勿毀 T2122_.53.0459c28: 無量餘未聞 謗者成癡業 T2122_.53.0459c29: 寶性論偈云 T2122_.53.0460a01: 愚癡及我慢 樂行於小法 T2122_.53.0460a02: 謗法及法師 則爲諸佛呵 T2122_.53.0460a03: 外現如儀相 不識如來教 T2122_.53.0460a04: 謗法及法師 則爲諸佛呵 T2122_.53.0460a05: 今見初學黒白幼童。發足守迷。於文義中生 T2122_.53.0460a06: 知足想。自恃他轉加輕侮。故地持論云。 T2122_.53.0460a07: 隨文取義有五種過。一無正信。二退勇猛。三 T2122_.53.0460a08: 誑衆生。四輕法。五謗法。能説之人尚垢自 T2122_.53.0460a09: 心。況所聽之人能生信乎。若淨心説法。縱是 T2122_.53.0460a10: 生死變爲涅槃。若染心説。縱是涅槃變爲 T2122_.53.0460a11: 生死 T2122_.53.0460a12: 又涅槃經云。大乘爲甘露。亦名爲毒藥。能消 T2122_.53.0460a13: 即爲甘露。不消即成毒藥。如人置毒乳中 T2122_.53.0460a14: 則能殺人。故寶性論偈 T2122_.53.0460a15: 無知無善識 惡友損正行 T2122_.53.0460a16: 蜘蛛落乳中 是乳則爲毒 T2122_.53.0460a17: 又十輪經云。如刹利旃陀羅等。見有依我 T2122_.53.0460a18: 法中出家若聲聞辟支佛乃至大乘説法法 T2122_.53.0460a19: 師。誹謗罵辱欺誑正法。而作留難惱亂法師。 T2122_.53.0460a20: 以是因縁墮阿鼻地獄。若見依我法中而出 T2122_.53.0460a21: 家者。於此人所數數瞋恚。罵辱我所説法不 T2122_.53.0460a22: 肯信受。破壞塔寺僧坊堂舍殺害比丘。先所 T2122_.53.0460a23: 修習一切善根。皆悉滅盡。命欲終時支節皆 T2122_.53.0460a24: 疼如火焚燒。其人舌根如被繋縛。於多日中 T2122_.53.0460a25: 口不能語。命終之後墮阿鼻地獄 T2122_.53.0460a26: 儀式部第三 T2122_.53.0460a27: 如三千威儀云。上高座讀經有五事。一當先 T2122_.53.0460a28: 禮佛。二當禮經法上座。三當先一足躡阿僧 T2122_.53.0460a29: 提上正住座。四當還向上座。五先手按座 T2122_.53.0460b01: 乃却座。已座有五事。一當正法衣安座。二 T2122_.53.0460b02: 揵稚聲絶當先讃偈唄。三當隨因縁讀。四 T2122_.53.0460b03: 若有不可意人不得於座上瞋恚。五若有持 T2122_.53.0460b04: 物施者當排下著前。又問經有五事。一當如 T2122_.53.0460b05: 法下床問。二不得共座問。三有解不得直當 T2122_.53.0460b06: 問。四不得持意念外因縁。五設解頭面著地 T2122_.53.0460b07: 作禮反向出戸 T2122_.53.0460b08: 又十住毘婆沙論云。法師處師子座有四種 T2122_.53.0460b09: 法。何等爲四。一者欲昇高座。先應恭敬禮拜 T2122_.53.0460b10: 大衆然後昇座。二者衆有女人應觀不淨。三 T2122_.53.0460b11: 者威儀視瞻有大人相。敷演法音顏色和悦 T2122_.53.0460b12: 人皆信受。不説外道經書心無怯畏。四者於 T2122_.53.0460b13: 惡言問難當行忍辱 T2122_.53.0460b14: 復有四法。一於諸衆生作饒益想。二於諸 T2122_.53.0460b15: 衆生不生我想。三於諸文字不生法想。四願 T2122_.53.0460b16: 諸衆生從我聞法。於阿耨菩提而不退轉 T2122_.53.0460b17: 復有四法。一不自輕身。二不輕聽者。三不 T2122_.53.0460b18: 輕所説。四不爲利養。又文殊師利問經云。文 T2122_.53.0460b19: 殊師利白佛言。四衆於何時中不得作聲。或 T2122_.53.0460b20: 身口木石及諸餘聲 T2122_.53.0460b21: 佛告文殊師利。於六時中不得作聲。禮佛時。 T2122_.53.0460b22: 聽法時。衆和合時。乞食時。正食時。大小便 T2122_.53.0460b23: 時。何故是時不得作聲。佛告文殊。於是時中 T2122_.53.0460b24: 有諸天來。彼諸天等常清淨心無染心空心 T2122_.53.0460b25: 隨波羅蜜心觀佛法心。以彼聲故令心不定。 T2122_.53.0460b26: 以不定故悉皆還去。以諸天去故諸惡鬼來。 T2122_.53.0460b27: 作不饒益不安隱事。彼入於此生諸焔患。人 T2122_.53.0460b28: 民飢餓更相侵犯。是故文殊。應寂靜禮佛。佛 T2122_.53.0460b29: 説祇夜云 T2122_.53.0460c01: 不作身口聲 木石餘音聲 T2122_.53.0460c02: 寂靜禮佛者 如來所讃歎 T2122_.53.0460c03: 又佛本行經云。佛告諸比丘。從今日制諸弟 T2122_.53.0460c04: 子。不得請於諸根闇鈍及以缺漏戒不具者 T2122_.53.0460c05: 而説其法。從今以後若請説法。應請妙行具 T2122_.53.0460c06: 足之人於諸衆内勝行成就多解修多羅及解 T2122_.53.0460c07: 毘尼解摩登伽人。應選擇文字分明具足辯 T2122_.53.0460c08: 才者説法。是等比丘從下座次第差遣爲衆 T2122_.53.0460c09: 説法。若一乏者更請第二。第二疲乏應請第 T2122_.53.0460c10: 三。第三疲乏應請第四。第四疲乏應請第五。 T2122_.53.0460c11: 乃至若干堪説法者。次第應請爲衆説法。爾 T2122_.53.0460c12: 時衆人見彼法師辯才具足能演説法。即持 T2122_.53.0460c13: 香華而散其上。時諸比丘不受其法而生厭 T2122_.53.0460c14: 離。何以故。以佛斷故。出家之人不得將持塗 T2122_.53.0460c15: 香粖香及諸香鬘。時諸人輩聞見此事毀呰 T2122_.53.0460c16: 説言。是等比丘。如是供養尚不堪受。況復 T2122_.53.0460c17: 勝者。時諸比丘以如是事具往白佛。爾時佛 T2122_.53.0460c18: 告諸比丘言。汝諸比丘。若有諸白衣檀越。以 T2122_.53.0460c19: 歡喜心。以吉祥故。持種種香華塗香*粖香 T2122_.53.0460c20: 及諸華鬘散法師上者。應當受之。是白衣諸 T2122_.53.0460c21: 檀越等。遂將種種資財寶。物及袈裟等供養 T2122_.53.0460c22: 法師。是諸比丘恐懼慚愧不受彼物。世諸人 T2122_.53.0460c23: 輩毀呰談説。是輩沙門諸釋子等。若干輕物 T2122_.53.0460c24: 尚不堪受。況復勝者。爾時諸比丘聞是事已 T2122_.53.0460c25: 具往白佛。爾時佛告諸比丘言。汝諸比丘。若 T2122_.53.0460c26: 有俗人持諸財物及袈裟等奉施法師。爲歡 T2122_.53.0460c27: 喜故我許捨施。若有須者聽其受取。若不須 T2122_.53.0460c28: 者我許送還 T2122_.53.0460c29: 時諸比丘取經中要略義味。而爲化説不依 T2122_.53.0461a01: 次第。於時比丘慚愧恐怖。慮違經律具以白 T2122_.53.0461a02: 佛。於時佛告諸比丘言。我許隨便於諸經中 T2122_.53.0461a03: 擇取要義安比文句爲人説法。但取中義莫 T2122_.53.0461a04: 壞經本 T2122_.53.0461a05: 又佛本行經云。時諸比丘集一堂内。有二比 T2122_.53.0461a06: 丘復演説法。是故相妨。即造二堂。二堂之 T2122_.53.0461a07: 内各別説法。猶故相妨。此堂之内將引比丘 T2122_.53.0461a08: 往詣彼堂。彼堂之處有諸比丘。迭相誘接令 T2122_.53.0461a09: 詣此堂。往來交雜遂乃亂衆。人或去來法事 T2122_.53.0461a10: 斷絶。或有比丘於此法門不喜聞説。時諸比 T2122_.53.0461a11: 丘具以白佛。佛告諸比丘。自今已去不得一 T2122_.53.0461a12: 堂二人説法。亦復不得二堂相近使聲相接 T2122_.53.0461a13: 以相妨礙。亦復不得彼詣此衆此詣彼衆。亦 T2122_.53.0461a14: 復不得憎惡沙門不喜聞説。若憎惡者須如
T2122_.53.0461a18: 露齒笑。若有笑者驅出。何以故。三藐三佛 T2122_.53.0461a19: 陀。憐愍衆生金口所説。汝等應生慚愧心而 T2122_.53.0461a20: 聽。何以笑之驅出 T2122_.53.0461a21: 法苑珠林卷第二十三 T2122_.53.0461a22: 違法部 如佛藏經云。佛言。舍利弗。 T2122_.53.0461a23: 當來比丘好讀外經。當説法時莊校文辭 T2122_.53.0461a24: 令衆歡樂。惡魔爾時助惑衆人障礙善法。 T2122_.53.0461a25: 若有貪著音聲語言巧飾文辭。若復有人 T2122_.53.0461a26: 好讀外道經者。魔皆迷惑令心不安隱。 T2122_.53.0461a27: 是諸人等爲魔所惑。覆障慧眼深貪利養。 T2122_.53.0461a28: 看諸外書猶如群盲爲誑所欺。皆使令墮 T2122_.53.0461a29: 深坑而死。復次舍利弗。不淨説法者。不 T2122_.53.0461b01: 知如來隨宜意趣。自不善解而爲人説是 T2122_.53.0461b02: 人現世得五過失。何等爲五。一説法時心 T2122_.53.0461b03: 懷怖畏恐人難我。二内懷憂怖而外爲他 T2122_.53.0461b04: 説。三是凡夫無有眞智。四所説不淨但有 T2122_.53.0461b05: 言辭。五言無次第處處抄撮。是故在衆心 T2122_.53.0461b06: 懷恐怖。如是凡夫無有智慧心無決定但 T2122_.53.0461b07: 求名聞。疑悔在心而爲人説。是故舍利弗。 T2122_.53.0461b08: 身未證法而在高座。身自不知而教人者。 T2122_.53.0461b09: 法墮地獄。又増一阿含經云。爾時世尊告 T2122_.53.0461b10: 諸比丘。當知有此四鳥。云何爲四。一或 T2122_.53.0461b11: 有鳥聲好而形醜。謂拘翅羅鳥是也。二或 T2122_.53.0461b12: 有鳥形好而聲醜。謂鷙鳥是也。三或有鳥 T2122_.53.0461b13: 聲醜形亦醜。謂土梟是也。四或有鳥聲好 T2122_.53.0461b14: 形亦好。謂孔雀鳥是也。世間亦有四人當 T2122_.53.0461b15: 共觀知。云何爲四。一或有比丘顏貌端正 T2122_.53.0461b16: 威儀成就。然不能有所諷誦諸法初中後 T2122_.53.0461b17: 善。是謂此人形好聲不好。二或有人聲好 T2122_.53.0461b18: 而形醜。出入行來威儀不成。而好廣説精 T2122_.53.0461b19: 進持戒初中後善義理深邃。是謂此人聲 T2122_.53.0461b20: 好而形醜。三或有人聲醜形亦醜。謂有人 T2122_.53.0461b21: 犯戒不精進。復不多聞。所聞便失。是謂此 T2122_.53.0461b22: 人聲醜形亦醜。四或有人聲好形亦好。謂 T2122_.53.0461b23: 比丘顏貌端正威儀具足。然復精進修行 T2122_.53.0461b24: 善法多聞不忘。初中後善善能諷誦。是謂 T2122_.53.0461b25: 此人聲好形亦好也。又増一阿含經云。爾 T2122_.53.0461b26: 時世尊告諸比丘。有四種雲。云何爲四。一 T2122_.53.0461b27: 或有雲雷而不雨。二或有雲雨而不雷。三 T2122_.53.0461b28: 或有雲亦雨亦雷。四或有雲不雨不雷。是 T2122_.53.0461b29: 四種雲而像世間四種人。一云何比丘雷 T2122_.53.0461c01: 而不雨。或有比丘高聲誦習十二部經諷 T2122_.53.0461c02: 誦不失其義。然不廣與人説法。是謂雷而 T2122_.53.0461c03: 不雨。二云何雨而不雷。或有比丘顏貌端 T2122_.53.0461c04: 正威儀皆具。然不多聞高聲誦習十二部 T2122_.53.0461c05: 經。復從他受亦不忘失。好與善知識相隨。 T2122_.53.0461c06: 亦好與他人説法。是謂雨而不雷。三云何 T2122_.53.0461c07: 不雨不雷。或有人顏色不端威儀不具。不 T2122_.53.0461c08: 修善法亦不多聞。復不與他人説法。是謂 T2122_.53.0461c09: 此人不雨不雷。四云何亦雨亦雷。或有人 T2122_.53.0461c10: 顏色端正威儀皆具。好喜學問亦好與他 T2122_.53.0461c11: 法説。勸進他人令便承受。是謂此人亦 T2122_.53.0461c12: 雨亦雷◎ T2122_.53.0461c13: T2122_.53.0461c14: T2122_.53.0461c15: T2122_.53.0461c16: T2122_.53.0461c17: *西明寺沙門釋道世撰 T2122_.53.0461c18: ◎説聽篇第十六之二 T2122_.53.0461c19: 簡衆部第五 T2122_.53.0461c20: 夫法師昇座。先須禮敬三寶自淨其心。觀時 T2122_.53.0461c21: 擇人具慈悲意。救生利物。然後爲説。故報恩 T2122_.53.0461c22: 經云。聽者坐説者立不應爲説。若聽者求説 T2122_.53.0461c23: 者過。不應爲説。若聽者依人不依法。依字 T2122_.53.0461c24: 不依義。依不了義經不依了義經。依識不依 T2122_.53.0461c25: 智。並不應爲説。何以故。是人不能恭敬諸佛 T2122_.53.0461c26: 菩薩清淨法故。若説尊重於法。聽法之人亦 T2122_.53.0461c27: 生崇敬。至心聽受不生輕慢。是名清淨説。 T2122_.53.0461c28: 故阿含經偈云 T2122_.53.0461c29: 聽者端心如渇飮 一心入於語義中 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 [行番号:有/無] [返り点:無/有] [CITE] |