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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53 623 624 625 626 627 628 629 630 631 632 633 634 635 636 637 638 [行番号:有/無] [返り点:無/有] [CITE]
T2122_.53.0623a01: 千比丘。用三百億金供養於彼。彼衆中第一 T2122_.53.0623a02: 分是阿羅漢。第二分是學人。第三分是眞實 T2122_.53.0623a03: 凡夫。除私庫藏此閻浮提夫人婇女。太子大 T2122_.53.0623a04: 臣施與聖僧。四十億金還贖取。如是計較用 T2122_.53.0623a05: 九十六億千金。乃至王得病欲以滿億百千 T2122_.53.0623a06: 金作功徳。今願不得滿足。便就後世。時計 T2122_.53.0623a07: *較前後所施金銀珍寶。唯減四億未滿。王即 T2122_.53.0623a08: 辦諸珍寶送與雞雀寺中。法益之子名三波 T2122_.53.0623a09: 提爲太子。諸臣等啓太子言。大王將終不久。 T2122_.53.0623a10: 今以此珍寶送與寺中。今庫藏財寶已竭。諸 T2122_.53.0623a11: 王法以物爲尊。太子今宜斷之。勿使大王用 T2122_.53.0623a12: 之。時大王自知索諸物不復能得。所食金器 T2122_.53.0623a13: 送與寺中。時太子令斷金器。勅以銀器。王食 T2122_.53.0623a14: 已復送寺中。又斷銀器給以銅器。王亦送寺 T2122_.53.0623a15: 中。又斷銅器給以瓦器。時大王手中有半阿 T2122_.53.0623a16: 摩勒果。悲涙告諸大臣。今誰爲地主。時諸臣 T2122_.53.0623a17: 啓白大王。王爲地主。王即説偈答曰 T2122_.53.0623a18: 汝等護我心 何假虚妄語 T2122_.53.0623a19: 我今坐王位 不復得自在 T2122_.53.0623a20: 阿摩勒半果 今在於我手 T2122_.53.0623a21: 此即是我物 於是得自在 T2122_.53.0623a22: 嗚呼尊富貴 可厭可棄捨 T2122_.53.0623a23: 先領閻浮提 今一旦貧至 T2122_.53.0623a24: 如殑伽駛流 一逝而不返 T2122_.53.0623a25: 富貴亦復然 逝者不復還 T2122_.53.0623a26: 時阿育王呼侍者言。汝今憶我恩養。汝持此 T2122_.53.0623a27: 半阿摩勒果送雞雀寺中作我意。禮拜諸比 T2122_.53.0623a28: 丘僧足。白言。阿育王問訊諸大衆。我是阿育 T2122_.53.0623a29: 王領此閻浮提。閻浮提是我所有。今者頓盡 T2122_.53.0623b01: 無有財寶布施衆僧。於一切財而不得自在。 T2122_.53.0623b02: 今唯此半阿摩勒果我得自由。此是最後布 T2122_.53.0623b03: 施檀波羅蜜。哀愍我故納受此施。令我得供 T2122_.53.0623b04: 養僧福。時彼使者受王勅已。即持此半果至 T2122_.53.0623b05: 雞雀寺中。至上座前五體投地作禮。長跪合 T2122_.53.0623b06: 掌具向上座説前王教。時彼上座告諸大衆。 T2122_.53.0623b07: 誰聞是語而不厭世。時彼上座令此半果一 T2122_.53.0623b08: 切衆僧得其分食。即教令研磨著石榴羹中 T2122_.53.0623b09: 行已。衆僧一切皆得周遍。時王復問傍臣曰。 T2122_.53.0623b10: 誰是閻浮提王臣答王言。大王是也。時王從 T2122_.53.0623b11: 臥起而坐顧望四方。合掌作禮念諸佛徳。心 T2122_.53.0623b12: 念口言。我今復以此閻浮提施與三寶。隨意 T2122_.53.0623b13: 用之。時王以此語盡書紙上而封緘之。以齒 T2122_.53.0623b14: 印印之。作是事畢便即就盡。爾時太子臣民 T2122_.53.0623b15: 葬送王已。諸臣欲立太子紹王位中有大臣。 T2122_.53.0623b16: 名曰阿羅陀。語諸臣曰。不得立太子爲 T2122_.53.0623b17: 王。大王在時願滿十萬億金作諸功徳。唯減 T2122_.53.0623b18: 四億不滿十萬以是故今捨閻浮提施與 T2122_.53.0623b19: 三寶欲令滿足。今是大地屬於三寶。云何而 T2122_.53.0623b20: 立爲王。時諸臣聞已即送四億諸金送與 T2122_.53.0623b21: 寺中。即便立法益之子爲王。名三波提 T2122_.53.0623b22: 頌曰 T2122_.53.0623b23: 睿業澄暉 宿祐因淨 七寶來投 T2122_.53.0623b24: 千子威併 十善御宇 四洲歸正 T2122_.53.0623b25: 無思不愜 有意斯盛 秉式康衢 T2122_.53.0623b26: 昆蟲養性 八萬増壽 四八光瑩 T2122_.53.0623b27: 鬼神翊衞 不言而令 樂哉至矣 T2122_.53.0623b28: 輪 T2122_.53.0623b29: 法苑珠林卷第四十三 T2122_.53.0623c01: T2122_.53.0623c02: T2122_.53.0623c03: T2122_.53.0623c04: *西明寺沙門釋道*世撰
T2122_.53.0623c07: 福部 王都部 T2122_.53.0623c08: 述意部第一 T2122_.53.0623c09: 昔如來在世。預以末法囑累帝釋及諸國王。 T2122_.53.0623c10: 良由天力可以摧萬邪。王威可以率兆庶也。 T2122_.53.0623c11: 今遺法所付者。意在仗以流通。以四衆之微 T2122_.53.0623c12: 弱。恐三寶之廢壞。藉王者以威伏。假王者以 T2122_.53.0623c13: 勢逼。令有不肖者寢其瑕疵。訕黷者掩其紕 T2122_.53.0623c14: 紊。助大猷以惟新。扇皇風以遐暢。一變告其 T2122_.53.0623c15: 漸。再變滌區宇。群生佩聖徳之恩。佛法得 T2122_.53.0623c16: 委寄之道。斯付囑之謂也。如俗曰。昔者聖王 T2122_.53.0623c17: 立制。意使陰陽有位。君臣有章。男女有別。 T2122_.53.0623c18: 政令有序。故王者南面而治天下。居后於北 T2122_.53.0623c19: 宮。居太子於東方。天子立廟。王后立市。日蝕 T2122_.53.0623c20: 則王修徳。月蝕則后修形。此體陰陽之位也。 T2122_.53.0623c21: 故乾始於子。故子爲天正。坤始於未。其衡 T2122_.53.0623c22: 在丑。陰不專制往而承陽。故丑爲地正。聖王 T2122_.53.0623c23: 承天序地以成其功。故寅爲人正。三正迭用 T2122_.53.0623c24: 有變無絶。是以王者必存二代之後體三正 T2122_.53.0623c25: 也。易曰。西南得朋。乃與類行。東北喪朋。乃 T2122_.53.0623c26: 終有慶。故使臣從乎君女歸乎男也。乾始於 T2122_.53.0623c27: 子。左行而終於戍。坤始於*未右。行而終於 T2122_.53.0623c28: 酉。故使男貴左女貴右也 T2122_.53.0623c29: 王徳部第二 T2122_.53.0624a01: 依瑜伽論云。大王當知。王之功徳略有十種。 T2122_.53.0624a02: 王若成就如是功徳。雖無大府庫無大輔佐 T2122_.53.0624a03: 無大軍衆。而可歸仰。何等爲十。一種姓尊高。 T2122_.53.0624a04: 二得大自在。三性不暴惡。四憤發輕微。五 T2122_.53.0624a05: 恩惠猛利。六受正眞言。七所作諦思善順儀 T2122_.53.0624a06: 則。八顧戀善法。九善知差別知所作思。十
T2122_.53.0624a09: 攝受群臣。二能以時行恩妙行。三無放逸專 T2122_.53.0624a10: 思機務。四無放逸善守府庫。五無放逸專修
T2122_.53.0624a13: 在増上。三能摧怨敵。四善攝養身。五能往善 T2122_.53.0624a14: 趣。復有五種能引可愛。何等爲五。一恩養世 T2122_.53.0624a15: 間。二英勇具足。三善權方便。四正受境界。五
T2122_.53.0624a18: 國王生富貴家。長壽少病有大宗業。成就倶 T2122_.53.0624a19: 生聰利之慧。是王名爲果報圓滿。若諸國王 T2122_.53.0624a20: 善權方便所攝持故。恒常成就圓滿英勇。是 T2122_.53.0624a21: 王名爲士用圓滿。若諸國王任持正法名爲 T2122_.53.0624a22: 法王。安住正法。與諸内宮王子群臣英傑豪 T2122_.53.0624a23: 貴國人共修慧施。樹福受齋堅持禁戒。是王 T2122_.53.0624a24: 名爲功徳圓滿。又果報圓滿者。受用先世淨 T2122_.53.0624a25: 業果報。士用圓滿者。受用現法可愛之果。功 T2122_.53.0624a26: 徳圓滿者。亦於當來受用圓滿淨業果報。若 T2122_.53.0624a27: 有國王三不具足。名爲下士。若有果報圓滿。 T2122_.53.0624a28: 或士用圓滿或倶圓滿。名爲中士。若三具足。 T2122_.53.0624a29: 名爲上士 T2122_.53.0624b01: 又中阿含經云。若諸王刹利以水灑頂。得爲 T2122_.53.0624b02: 人主。整御大地。有五儀式。一劍二蓋三天冠 T2122_.53.0624b03: 四珠柄拂五嚴飾履一切除却。復有三臣。一 T2122_.53.0624b04: 有忠信無技能智慧。二有忠信*技能無智 T2122_.53.0624b05: 慧。三具忠信*技能智慧。初名下士。次名中 T2122_.53.0624b06: 士。後名上士。若不忠信無有*技能亦無智 T2122_.53.0624b07: 慧。當知此臣下中之下 T2122_.53.0624b08: 王過部第三 T2122_.53.0624b09: 如像法決疑經云。乃至一切俗人不問貴賤。 T2122_.53.0624b10: 不得撾打三寶奴婢畜生。及受三寶奴婢禮 T2122_.53.0624b11: 拜。皆得殃咎。故薩遮尼揵經云。若破塔寺或 T2122_.53.0624b12: 取佛物。若教作助喜。若有沙門身著染衣。或 T2122_.53.0624b13: 有持戒破戒。若繋閉打縛。或令還俗。或斷 T2122_.53.0624b14: 其命。若犯如是根本重罪。決墮地獄受無間 T2122_.53.0624b15: 苦。以王國内行此不善。諸仙聖人出國而去。 T2122_.53.0624b16: 大力諸神不護其國。大臣諍競四方咸起。水 T2122_.53.0624b17: 旱不調風雨失時。人民飢餓劫賊縱横。疫厲 T2122_.53.0624b18: 疾病死亡無數。不知自作而怨諸天 T2122_.53.0624b19: 又仁王經云。國王大臣自恃高貴滅破吾法。 T2122_.53.0624b20: 以作制法制我弟子。不聽出家不聽造作佛 T2122_.53.0624b21: 像。立統官典制等安籍記録僧。比丘地立 T2122_.53.0624b22: 白衣高坐。又國王太子横作法制。不依佛教 T2122_.53.0624b23: 因縁破僧因縁。絃官攝僧典主僧籍。苦相攝 T2122_.53.0624b24: 持。佛法不久 T2122_.53.0624b25: 又瑜伽論云。大王當知。王過有十。何等爲十。 T2122_.53.0624b26: 一種姓不高。二不得自在。三立性暴惡。四猛 T2122_.53.0624b27: 利憤發。五恩惠奢薄。六受邪佞言。七所作 T2122_.53.0624b28: 不思不順儀則。八不顧善法。九不知差別忘 T2122_.53.0624b29: 所作恩。十一向縱任專行放逸 T2122_.53.0624c01: 又百喩經云。昔有一人。説王過罪。而作是言。 T2122_.53.0624c02: 王甚暴虐治政無理。王聞是語既大瞋恚竟 T2122_.53.0624c03: 不究悉。信傍佞人捉一賢臣。仰使剥脊取百 T2122_.53.0624c04: 兩肉。有人證明此無是語。王心便悔索千兩 T2122_.53.0624c05: 肉用爲補脊。夜中呻喚甚大苦惱。王聞其聲 T2122_.53.0624c06: 問言。何以苦惱。取汝百兩十倍與汝。意不 T2122_.53.0624c07: 足耶。何故苦惱傍人答言。大王如截子頭。雖 T2122_.53.0624c08: 得千頭不免子死。雖十倍得肉不免苦痛。愚 T2122_.53.0624c09: 人亦爾。不畏後世貪濁現樂。苦切衆生調發 T2122_.53.0624c10: 百姓。多得財物。望得滅罪而得福報。譬如彼 T2122_.53.0624c11: 王割人之脊取人之肉以餘肉補望使不痛。 T2122_.53.0624c12: 無有是處 T2122_.53.0624c13: 又雜譬喩經云。昔有國王喜食人肉。勅厨士 T2122_.53.0624c14: 曰。汝等夜行密採人來以供厨食。以此爲常。 T2122_.53.0624c15: 臣下咸知。即共斥逐捐於界外。更取良賢以 T2122_.53.0624c16: 爲國王。於是噉人王。經十三年後身生兩翅。 T2122_.53.0624c17: 飛行噉人無復遠近。向山樹神請求祈福。當 T2122_.53.0624c18: 取國王五百人身祠山樹神使我還復國。王 T2122_.53.0624c19: 便飛行取之。已得四百九十九人。將之山谷 T2122_.53.0624c20: 以石塞口。時有國王。將諸後宮詣池浴戲。始 T2122_.53.0624c21: 出宮門逢一道人説偈求乞。王即許之。還宮 T2122_.53.0624c22: 當賜金銀。時王入池當欲澡洗。其噉人王。空 T2122_.53.0624c23: 中飛來抱王將去。還於山中。國王見噉人 T2122_.53.0624c24: 王。不恐不怖顏色如故。噉人王曰。吾本怖 T2122_.53.0624c25: 人當持祠天。已得四百九十九人。今得卿一 T2122_.53.0624c26: 人其數己滿殺以祠天。汝何不懼。國王對曰。 T2122_.53.0624c27: 人生有死。物成有敗。合會有離。對來分之。何 T2122_.53.0624c28: 須愁耶。旦出宮時路逢道人。爲吾説偈。即許 T2122_.53.0624c29: 施物今未得與。以是爲恨。今王弘慈寛恕假 T2122_.53.0625a01: 日。施訖還來不敢違要也。即聽令去。而告之 T2122_.53.0625a02: 曰。與汝七日期。若不還者吾往取汝亦無難 T2122_.53.0625a03: 也。王即還宮。都中内外莫不歡喜。即開庫藏 T2122_.53.0625a04: 布施遠近。拜太子爲王。殷勤百姓辭決而 T2122_.53.0625a05: 去。噉人王逢見其來。念曰。此得無異人乎。從 T2122_.53.0625a06: 死得生而故來還。即問曰。身命世人所重愛 T2122_.53.0625a07: 者也。而卿捨命世之難有。不審何所志趣。願 T2122_.53.0625a08: 説其意。國王答曰。即日吾施。至誠願當得阿 T2122_.53.0625a09: 惟越三佛。願度十方。彼王問曰。求佛之義。其 T2122_.53.0625a10: 事云何。國王便爲廣説五戒十善四等六度。 T2122_.53.0625a11: 心開豁然。從受五戒爲清信士。因放四百九 T2122_.53.0625a12: 十九人各令還國。諸王共至其國感其信誓 T2122_.53.0625a13: 蒙得濟命。各不肯還於本國。逐便住止此國。 T2122_.53.0625a14: 於此國王各爲立第一舍。雕文刻鏤光飾嚴 T2122_.53.0625a15: 整。諸國王飮食服御與王無異。四方人來問 T2122_.53.0625a16: 言。何以有此。如王舍宅。遍一國中。衆人答 T2122_.53.0625a17: 曰。皆是諸王舍也。名遂遠布。從此已來故號 T2122_.53.0625a18: 爲王舍城也。佛得道已自説本末。立信王者 T2122_.53.0625a19: 我身是也。噉人王者鴦崛摩是。還王舍説 T2122_.53.0625a20: 法所度無量。皆是宿命作王時因縁人也 T2122_.53.0625a21: 王業部第四 T2122_.53.0625a22: 如諫王經云。佛在世時。有國王名不犁先 T2122_.53.0625a23: 尼。出行國界道過佛所。爲佛作禮就座而坐」 T2122_.53.0625a24: 佛告王曰。王治當以正法無失節度。常以慈 T2122_.53.0625a25: 心養育人民。所以得覇治爲國王者。皆由宿 T2122_.53.0625a26: 命行善所致。統理民事不可偏枉。諸官公卿 T2122_.53.0625a27: 群僚下逮凡民皆有怨辭。王治行不平海 T2122_.53.0625a28: 内皆忿。身死神入太山地獄。後雖悔之無所 T2122_.53.0625a29: 復及。王治國平政。常以節度。臣民歎徳四海 T2122_.53.0625b01: 歸心。天龍鬼神皆聞王善。死得上天後亦無 T2122_.53.0625b02: 悔。王無好婬泆以自荒壞。無以忿意有所殘 T2122_.53.0625b03: 賊。當受忠臣剛直之諫。夫與人言常以寛詳。 T2122_.53.0625b04: 無灼熱之語。唯有孝順慈養二親。供事高 T2122_.53.0625b05: 行清淨沙門。見凡老人當尊敬之。所有財 T2122_.53.0625b06: 寶與民同歡。當以善心施惠於民。無以讒言 T2122_.53.0625b07: 殘賊民命。爲王之法當宣聖道教民爲善。惟 T2122_.53.0625b08: 守一心心存三尊。王者如斯。諸聖咨嗟。天龍 T2122_.53.0625b09: 鬼神擁護其國。生有榮譽死得上天。世間榮 T2122_.53.0625b10: 位如幻如夢不可久保。人欲死時諸家内外 T2122_.53.0625b11: 聚會其邊椎胸呼天。皆云柰何。涙下交横。 T2122_.53.0625b12: 嗚呼痛哉。神靈獨逝捨吾之乎。聞之者莫不 T2122_.53.0625b13: 傷心。覩之者莫不助哀。載之出城捐於曠野。 T2122_.53.0625b14: 飛鳥走獸爴掣食之。身中有蟲還食其肉。日 T2122_.53.0625b15: 炙風飄骨皆爲乾。往昔尊榮豪貴隱隱闐闐。 T2122_.53.0625b16: 亦如大王。今者霍然不復見之。此是無常之 T2122_.53.0625b17: 明證也。古尚如此。況於今日。王熟思之無念 T2122_.53.0625b18: 婬泆。無受佞言。證人入罪當受忠諫。治以節 T2122_.53.0625b19: 度。當畏地獄考治之痛。諸含血蟲皆貪生活。 T2122_.53.0625b20: 不當殺之。佛説經竟。王意即解。願爲弟子。即 T2122_.53.0625b21: 受五戒。頭面著地。爲佛作禮 T2122_.53.0625b22: 又摩達國王經云。佛在世時。有國王號名摩 T2122_.53.0625b23: 達。王時當出軍征討。時有比丘已得羅漢道。 T2122_.53.0625b24: 到國分衞。並見録。將詣王宮門。王有馬監。令 T2122_.53.0625b25: 比丘養視官馬。勤苦七日。王後身自臨視軍 T2122_.53.0625b26: 陣。比丘見王。即於其前輕擧飛翔上住空中 T2122_.53.0625b27: 現其威神。王便恐悑叩頭悔過。我實愚癡不 T2122_.53.0625b28: 別眞僞。推問國内。誰令神人爲是養馬。今當 T2122_.53.0625b29: 治殺。比丘告王言。非王及國人過也。自我宿 T2122_.53.0625c01: 命行道常供養師。我時爲師設飯。師謂我言。 T2122_.53.0625c02: 且先澡手已乃當飯我。愚癡心念言。師亦不 T2122_.53.0625c03: 養官馬。何故不預澡手。師即謂我言。汝今念 T2122_.53.0625c04: 此輕耳。後重如何。我聞是語便愁憂之。師知 T2122_.53.0625c05: 其意便念言。我會當泥洹。何故令人惱耶。即 T2122_.53.0625c06: 以其夜三更時般泥洹。從來久遠各更生死。 T2122_.53.0625c07: 今用是故受其宿殃。養馬七日。夫善惡行輒 T2122_.53.0625c08: 有殃福。如影隨形。王聞罪福乞歸命三寶。受 T2122_.53.0625c09: 五戒作優婆塞。佛便爲王及人民説法得須 T2122_.53.0625c10: 陀洹道 T2122_.53.0625c11: 又法句喩經云。昔有國王。治行正法民慕其 T2122_.53.0625c12: 化。無有太子以爲憂愁。佛來入國。尊受五 T2122_.53.0625c13: 戒。奉敬不懈。有一給使。其年十一。常爲王使 T2122_.53.0625c14: 忠信奉法不以爲勞。卒得重病遂致無常。其 T2122_.53.0625c15: 神來還爲王作子。至年十五。立爲太子。父王 T2122_.53.0625c16: 命終習代爲王。憍慢自恣不理國事。臣寮廢 T2122_.53.0625c17: 調民被其患。佛知其行不會本識。將諸弟子 T2122_.53.0625c18: 往到其國。佛告王曰。今王自知本所從來不。 T2122_.53.0625c19: 王曰。愚暗不達不知先世。佛告大王。本以五 T2122_.53.0625c20: 事得爲國王。何等爲五。一者布施得爲國王。 T2122_.53.0625c21: 萬民奉獻宮觀資財無極。二者興立寺廟供 T2122_.53.0625c22: 養三尊床榻幃帳。以是爲王在於正殿御座 T2122_.53.0625c23: 理國。三者親身禮敬三尊及諸長徳。以是爲 T2122_.53.0625c24: 王。一切萬民莫不爲之作禮。四者忍辱身三 T2122_.53.0625c25: 口四及意無惡。以是爲王。一切見者莫不歡 T2122_.53.0625c26: 喜。五者學問常求智慧。以是爲王。決斷國事 T2122_.53.0625c27: 莫不奉行。此之五事世世爲王。王前世時爲 T2122_.53.0625c28: 大王給使。奉佛以信。奉法以愛。奉僧以敬。奉 T2122_.53.0625c29: 親以孝。奉君以忠。常行一心精進布施。勞身 T2122_.53.0626a01: 苦體初不懈倦。是福追身得爲王子。補王之 T2122_.53.0626a02: 弟。今者富貴而反懈怠。夫爲國王當行五事。 T2122_.53.0626a03: 何謂爲五。一者領理萬民無有枉濫。二者養 T2122_.53.0626a04: 育將士隨時廩與。三者念修本業福徳無絶。 T2122_.53.0626a05: 四者當信忠臣正直之諫。無受讒言以傷正 T2122_.53.0626a06: 直。五者節欲貪樂心不放逸。行此五事名聞 T2122_.53.0626a07: 四海福祿自來。捨此五事衆綱不擧。民窮則 T2122_.53.0626a08: 思亂。士勞則勢不擧。無福則鬼神不助。自用 T2122_.53.0626a09: 則失大理。忠臣不敢諫則心蕩放逸。國主不 T2122_.53.0626a10: 理務民則多怨。若如是者身失令名後則無 T2122_.53.0626a11: 福。於是世尊重説偈言 T2122_.53.0626a12: 夫爲世間將 修正不阿枉 T2122_.53.0626a13: 心調勝諸惡 如是爲法王 T2122_.53.0626a14: 見正能修慧 仁愛好利人 T2122_.53.0626a15: 既利以平均 如是衆附親 T2122_.53.0626a16: 佛説是時。王大歡喜。五體懺悔謝。佛聞法得 T2122_.53.0626a17: 須陀洹道 T2122_.53.0626a18: 又賓頭盧爲優陀延王説法經云。昔輔相子 T2122_.53.0626a19: 賓頭盧阿羅漢。爲優陀延王。説偈云 T2122_.53.0626a20: 生老病死患 於中未解脱 T2122_.53.0626a21: 無明愛毒箭 猶未得拔出 T2122_.53.0626a22: 人帝汝云何 而生樂著想 T2122_.53.0626a23: 如象處林中 四邊大火起 T2122_.53.0626a24: 處此急難處 云何有歡喜 T2122_.53.0626a25: 大王應當知 榮位須臾間 T2122_.53.0626a26: 智者深觀察 不應於此事 T2122_.53.0626a27: 而生希有想 汝何故錯解 T2122_.53.0626a28: 未脱生死胎 横生無畏想 T2122_.53.0626a29: 欲賊劫諸根 横生無畏想 T2122_.53.0626b01: 無常不堅固 如芭蕉水沫 T2122_.53.0626b02: 亦如浮雲散 天王尊勝位 T2122_.53.0626b03: 危脆亦如是 人帝應當知 T2122_.53.0626b04: 貪利極速駛 如水注深谷 T2122_.53.0626b05: 嗜欲極輕疾 動轉如掉索 T2122_.53.0626b06: 愚癡染爲欲 不覺致墮落 T2122_.53.0626b07: 尊者言。大王。我今爲王略説譬喩。王至心聽。 T2122_.53.0626b08: 昔日有人行在曠路。逢大惡象爲象所逐。狂 T2122_.53.0626b09: 懼走突無所依怙。見一丘井即尋樹根入井 T2122_.53.0626b10: 中藏。上有黒白二鼠互齧樹根。此井四邊有 T2122_.53.0626b11: 四毒蛇欲螫其人。而此井下有三大毒龍。傍 T2122_.53.0626b12: 畏四蛇。下畏毒龍。所攀之樹其根動搖。樹 T2122_.53.0626b13: 上有蜜五滴墮其口中。于時動樹敲壞蜂窠。 T2122_.53.0626b14: 衆蜂散飛唼螫其人。有野火起復來燒樹。大 T2122_.53.0626b15: 王當知。彼人苦惱不可稱計。而彼人得味甚 T2122_.53.0626b16: 少苦患甚多。其所味者如牛跡水。其所苦患 T2122_.53.0626b17: 猶如大海。昧如芥子苦如。須彌。味如螢火苦 T2122_.53.0626b18: 如日月。如藕根孔比於太虚。亦如蚊子比金 T2122_.53.0626b19: 翅鳥。其味苦惱多少如是尊者言。大王。曠野 T2122_.53.0626b20: 者喩於生死。彼男子者喩於凡夫。象喩於無 T2122_.53.0626b21: 常。丘井喩於人身。樹根喩於人命。白黒鼠者 T2122_.53.0626b22: 喩於晝夜。齧樹根者喩念念滅。四毒蛇者喩 T2122_.53.0626b23: 於四大。蜜者喩於五欲。衆蜂喩惡覺觀。野火 T2122_.53.0626b24: 燒者喩其老邁。下有三毒龍者喩其死亡墮 T2122_.53.0626b25: 三惡道。是故當知。欲味甚少苦患甚多。生老 T2122_.53.0626b26: 病死於一切人皆得自在。世間之人身心勞 T2122_.53.0626b27: 苦無歸依處。衆苦所逼輕疾如電。是可憂愁 T2122_.53.0626b28: 不應愛著 T2122_.53.0626b29: 王福部第五 T2122_.53.0626c01: 如舊雜譬喩經云。昔有國王出射獵還。過寺 T2122_.53.0626c02: 繞塔爲沙門作禮。群臣共笑之。王覺知問群 T2122_.53.0626c03: 臣曰。有金在釜沸以手取得不。答曰。不可 T2122_.53.0626c04: 得。王言。汝以冷水投中可得取不。臣白王曰。 T2122_.53.0626c05: 可得也。王言。我行王事。射獵所作如湯沸。燒 T2122_.53.0626c06: 香然燈繞塔禮僧。如持冷水投沸湯中。夫作 T2122_.53.0626c07: 王有善惡之行。何爲但有惡無善乎 T2122_.53.0626c08: 又迦葉經云。佛告迦葉。過去無量阿僧祇劫 T2122_.53.0626c09: 有佛號妙華。時有輪王。名曰尼彌。如法治世 T2122_.53.0626c10: 主四天下。爾時大王見二化生童子。得出家 T2122_.53.0626c11: 已即以太子令紹王位。王與九百九十九子。 T2122_.53.0626c12: 八萬四千夫人。五千大臣及諸人民。以淨信 T2122_.53.0626c13: 心倶共出家。爾時太子登位七日。内自思惟。 T2122_.53.0626c14: 我終不捨薩婆若心。何用王位。作是念已發 T2122_.53.0626c15: 心出家。於十五日游四天下。説此偈言 T2122_.53.0626c16: 我父及親屬 皆悉已出家 T2122_.53.0626c17: 無量億衆生 爲法亦出家 T2122_.53.0626c18: 我今樂出家 不樂住五欲 T2122_.53.0626c19: 一心求佛道 欲詣導師所 T2122_.53.0626c20: 若發心出家 離諸欲火者 T2122_.53.0626c21: 應速隨我去 離難甚難得 T2122_.53.0626c22: 不發出家心 不遠離欲火 T2122_.53.0626c23: 安心在居家 安住於實法 T2122_.53.0626c24: 迦葉。時彼童子説此偈時。四天下中無一衆 T2122_.53.0626c25: 生樂在家者。皆悉發心願求出家。既出家已 T2122_.53.0626c26: 不須種殖。其地自然生諸糠米。諸樹自然生 T2122_.53.0626c27: 諸衣服。一切諸天供侍給使。一切衆生皆得 T2122_.53.0626c28: 道果 T2122_.53.0626c29: 王都部第六 T2122_.53.0627a01: 如十二游經云。波斯匿王者。晋言和悦。迦 T2122_.53.0627a02: 維羅越國者。晋言妙徳。舍衞國者。晋言無 T2122_.53.0627a03: 物不有。維耶離國者。晋言廣大。一名度生死。 T2122_.53.0627a04: 羅閲祇城者。晋言王舍城。鳩留國者。晋言智 T2122_.53.0627a05: 士。波羅柰國者。晋言鹿野。一名諸佛國閻浮 T2122_.53.0627a06: 提中有十六大國八萬四千城。有八國王四 T2122_.53.0627a07: 天子。東有晋天子。人民熾盛。南有天竺國天 T2122_.53.0627a08: 子。土地多饒象。西有大秦國天子。土地饒金 T2122_.53.0627a09: 玉。北有月支天子。土地多好馬。八萬四千 T2122_.53.0627a10: 城中有六千四百種人。萬物音響各別。有五 T2122_.53.0627a11: 十六萬億丘聚。魚有六千四百種。鳥有四千 T2122_.53.0627a12: 五百種。獸有二千四百種。樹有萬種。草有八 T2122_.53.0627a13: 千種。雜藥有七百四十種。雜香有四十三種。 T2122_.53.0627a14: 寶有百二十一種。正寶有七種。海中有二千 T2122_.53.0627a15: 五百國。有百八十國。人噉五穀。有三百三十 T2122_.53.0627a16: 國。人噉魚鼉黿鼉。五大國王。一王主五百城。 T2122_.53.0627a17: 第一王名斯黎國。土地盡事佛不事衆邪。第 T2122_.53.0627a18: 二王名迦羅。土地出七寶。第三王名不羅。土 T2122_.53.0627a19: 地出四十種香及白瑠璃。第四王名闍耶。土 T2122_.53.0627a20: 地出蓽茇胡椒。第五王名那頞。土地出白 T2122_.53.0627a21: 珠及七色瑠璃。五大國城人多黒色短小。相 T2122_.53.0627a22: 去六十五萬里。從是已去但有海水無有人 T2122_.53.0627a23: 民。去鐵圍山百四十萬里 T2122_.53.0627a24: 又智度論。問曰。如舍婆提諸大城。皆有諸王 T2122_.53.0627a25: 舍。何故獨名此城爲王舍城。答曰。有人言。是 T2122_.53.0627a26: 摩迦陀國王有子。一頭兩面四臂。時人以爲 T2122_.53.0627a27: 不祥。王即裂其身首棄之曠野。羅刹女鬼名 T2122_.53.0627a28: 闍羅。還合其身而乳養之。後大成人。力能 T2122_.53.0627a29: 併諸國王有天下。取諸國王萬八千人置此 T2122_.53.0627b01: 五山中。以大力勢治閻浮提。人因名此山爲 T2122_.53.0627b02: 王舍城。復有人言。摩伽陀王先所住城。城 T2122_.53.0627b03: 中失火。一燒一作。如是至七。國人疲役。王大 T2122_.53.0627b04: 憂怖。集諸智人問其意故。有言。宜應易處。王 T2122_.53.0627b05: 即更求住處。見此五山周匝如城。即作宮殿 T2122_.53.0627b06: 於中止住。以是義故名王舍城。復往古世時。 T2122_.53.0627b07: 此國有王。名婆藪。心厭世法出家作仙人。是 T2122_.53.0627b08: 時居家婆羅門。與出家諸仙人共論議。居家 T2122_.53.0627b09: 婆羅門言。經書云。天祀中應殺生噉肉。諸 T2122_.53.0627b10: 出家仙人言。不應天祀中殺生噉肉。共諍云 T2122_.53.0627b11: 云。諸出家婆羅門言。此有大王出家作仙人。 T2122_.53.0627b12: 汝等信不。諸居家婆羅門言信。諸出家仙人 T2122_.53.0627b13: 言。我以此人爲證。後日當問。諸居家婆羅 T2122_.53.0627b14: 門即以其夜先到婆藪仙人所。種種問已語 T2122_.53.0627b15: 婆藪仙人。明日論義。汝當助我。如是明旦 T2122_.53.0627b16: 論時。諸出家仙人問婆藪仙人。天祀中應殺 T2122_.53.0627b17: 生噉肉不。婆藪仙人言。婆羅門法天祀中 T2122_.53.0627b18: 應殺生噉肉。諸出家仙人言。於汝實心云何。 T2122_.53.0627b19: 婆藪仙人言。爲天祀故應殺生噉肉。此生在 T2122_.53.0627b20: 天祀中死故得生天上。諸出家仙人言。汝大 T2122_.53.0627b21: 不是。汝大妄語。即唾之言。罪人滅去。是時婆 T2122_.53.0627b22: 藪仙人尋陷入地沒踝。是初開大罪門故。諸 T2122_.53.0627b23: 出家仙人言。汝應實語。若故妄語者。汝身 T2122_.53.0627b24: 當陷入地中。婆藪仙人言。我知爲天故殺生 T2122_.53.0627b25: 噉肉無罪。即復陷入地至膝。如是漸漸稍沒 T2122_.53.0627b26: 至腰至項。諸出家仙人言。汝今妄語得現世 T2122_.53.0627b27: 報。更以實語者。雖入地下我能出汝令得免 T2122_.53.0627b28: 罪。爾時婆藪仙人自思惟言。我貴人不應兩 T2122_.53.0627b29: 種語。又婆羅門四韋陀法中種種因縁讃祀 T2122_.53.0627c01: 天法。我一人死當何足計。一心言天應天祀 T2122_.53.0627c02: 中殺生噉肉無罪。諸出家人言。汝重罪人摧 T2122_.53.0627c03: 去不用見汝。於是擧身沒地中。從是已來乃 T2122_.53.0627c04: 至今日。常用婆藪仙人王法。於天祀中殺羊。 T2122_.53.0627c05: 當下刀時言。婆藪仙人殺汝。婆藪之子。名 T2122_.53.0627c06: 曰廣車。嗣位爲王。後亦厭世法而不能出家。 T2122_.53.0627c07: 如是思惟。我父先王出家生入地中。若治天 T2122_.53.0627c08: 下復作大罪。我今當何以自處。如是思惟時。 T2122_.53.0627c09: 聞空中聲言。汝若行見難値希有處。汝應是 T2122_.53.0627c10: 中作舍住。作是語已便不復聞聲。未經幾時。 T2122_.53.0627c11: 王出畋獵。見有鹿走其疾如風。王便逐之 T2122_.53.0627c12: 而不可及。遂逐不止。百官侍從無能及者。轉 T2122_.53.0627c13: 前見有五山周匝峻固。其地平正生草細軟 T2122_.53.0627c14: 好華遍地。種種樹林華菓茂盛。温泉浴池皆 T2122_.53.0627c15: 悉清淨。其地莊嚴。處處有散天華天香聞天 T2122_.53.0627c16: 伎樂。爾時揵闥婆伎樂。適見王來各自還去。 T2122_.53.0627c17: 是處希有未曾所見。今我正當在中作舍住。 T2122_.53.0627c18: 如是思惟已群臣百官尋跡而到。王告諸臣。 T2122_.53.0627c19: 我前所聞空中聲言。汝行若見希有難値之 T2122_.53.0627c20: 處。汝於是中作舍住。我今見此希有之處。我 T2122_.53.0627c21: 應是中作舍住。即捨本城於此山中住。是王 T2122_.53.0627c22: 初始在此中住。從是已後次第止住。是王元 T2122_.53.0627c23: 起造立宮舍。故名王舍城 T2122_.53.0627c24: 又智度論。耆闍崛山者。此名鷲頭山。問曰。 T2122_.53.0627c25: 何故名鷲頭山。答曰。是山頂似鷲。王舍城人 T2122_.53.0627c26: 見其似鷲故。共傳言鷲頭山。因而名之爲鷲 T2122_.53.0627c27: 頭山。又王舍城南尸陀林中多諸死人。諸鷲 T2122_.53.0627c28: 常來食之。還在山頭。時人遂名鷲頭山。是山 T2122_.53.0627c29: 於五山中最高大。多好林水聖人住處 T2122_.53.0628a01: 又大哀經云。佛在王舍城靈鷲山者。古昔諸 T2122_.53.0628a02: 佛之所游居。如來威神之所建立。其地道場 T2122_.53.0628a03: 諸菩薩衆所共咨嗟。無極法座天龍鬼神等。 T2122_.53.0628a04: 咸倶歸命稽首爲禮 T2122_.53.0628a05: 又智度論。問。佛普慈一切。何故獨住王舍 T2122_.53.0628a06: 城不住餘城。答曰。亦住餘城希少。而多住王 T2122_.53.0628a07: 舍城舍婆提城。爲諸城邊國。又彌離車地多 T2122_.53.0628a08: 弊惡人。善根未熟故不住之。又佛知恩故多 T2122_.53.0628a09: 住此二城。問曰。何故知恩多住二城。答曰。憍 T2122_.53.0628a10: 薩羅國是佛生身地。舍婆提大城佛爲法主 T2122_.53.0628a11: 故。亦在此城。問曰。若知恩故多住舍婆提城 T2122_.53.0628a12: 者。迦毘羅城近佛生處。何以不住。答曰。佛無 T2122_.53.0628a13: 餘習。近諸親屬亦無累想。然釋種弟子多未 T2122_.53.0628a14: 離欲。若近親屬則染著心主。以報生地恩故 T2122_.53.0628a15: 多住舍婆提。一切衆生皆念生地故。如偈説 T2122_.53.0628a16: 一切論*義師 自受所知法 T2122_.53.0628a17: 如人念生地 雖出家猶諍 T2122_.53.0628a18: 以報法身地恩故多住王舍城。諸佛皆愛法 T2122_.53.0628a19: 身故。如偈説 T2122_.53.0628a20: 過去未來 現在諸佛 供養法身 T2122_.53.0628a21: 師敬尊重 T2122_.53.0628a22: 法身於生身勝故。二城中多住王舍城 T2122_.53.0628a23: 頌曰 T2122_.53.0628a24: 君臣感徳 靈篇金鏡 寶册葳蕤 T2122_.53.0628a25: 帝圖掩映 鳥紀稱祥 龍書表慶 T2122_.53.0628a26: 萬國來朝 百辟作詠 肇高武皇 T2122_.53.0628a27: 後嗣宗聖 凶夷險阻 威感除併 T2122_.53.0628a28: 慈蔭蒼生 業隆壽命 至哉勝業 T2122_.53.0628a29: 聖君啓政
T2122_.53.0628b03: 又漢靈帝 T2122_.53.0628b04: 燕臣莊子儀無罪。而簡公殺之。子儀曰。死者 T2122_.53.0628b05: 無知則已。若其有知。不出三年必使君知之。 T2122_.53.0628b06: 朞年簡公祀於租澤。燕之有*租澤。猶宋之 T2122_.53.0628b07: 有桑林。國之大祀也。男女觀子儀起於道左 T2122_.53.0628b08: 荷朱杖撃公。公死於車上 T2122_.53.0628b09: 漢王如意。漢高帝第四子也。呂后生長子也。 T2122_.53.0628b10: 立爲皇太子。而如意母戚夫人得寵於帝。帝 T2122_.53.0628b11: 數欲譛太子而立如意。群臣爭之。故遂封如 T2122_.53.0628b12: 意於趙。呂后以是嫉之。及高帝崩。呂后徴 T2122_.53.0628b13: 如意。到長安而拉殺之。又肢斷戚夫人 T2122_.53.0628b14: 手足。號爲人彘。後呂后袚除於㶚上還。道 T2122_.53.0628b15: 中見物如蒼狗攫后腋。忽而不見。卜之云。趙
T2122_.53.0628b18: 主。身爲商賈行至舍間。婇女下酒。因共飮食 T2122_.53.0628b19: 以爲戲樂。蓋是天子將欲失位降在皂隷之 T2122_.53.0628b20: 徭也。其後天子遂傳古志之曰。赤厄三七。 T2122_.53.0628b21: 三七者經二百一十載。當有外戚之簒。丹眉 T2122_.53.0628b22: 之妖簒盜短祚極於三六。當有龍飛之秀興 T2122_.53.0628b23: 復祖宗。又歴三七當復有黄首之妖天下大 T2122_.53.0628b24: 亂矣。自高祖建業至于平帝之末。二百一十 T2122_.53.0628b25: 年。而王莽簒位。蓋因母后之親。十八年而山 T2122_.53.0628b26: 東賊樊子都等起。實丹其眉。故天下號曰赤 T2122_.53.0628b27: 眉。於是光武以興於其名曰秀。至于靈帝中 T2122_.53.0628b28: 平元年。而張角起置三十六萬衆。數十萬人 T2122_.53.0628b29: 皆是黄巾。故天下號曰黄巾賊。故今道服由 T2122_.53.0628c01: 此而興。初起於鄴會於眞定。誑惑百姓曰。蒼 T2122_.53.0628c02: 天已死。黄天立歳。名甲子年。天下大吉。起於 T2122_.53.0628c03: 鄴者天下始業也。會於眞定也。小民相向跪 T2122_.53.0628c04: 拜信趣。出荊楊尤甚。棄財産流溢道路。死 T2122_.53.0628c05: 者數百。角等初以二月起兵。其冬十二月悉 T2122_.53.0628c06: 破。自光武中興至黄巾之起。未盈二百一十 T2122_.53.0628c07: 年。而天下大亂。漢祚廢絶。實應三七之運 T2122_.53.0628c08: 也 T2122_.53.0628c09: 漢宣帝之世。燕代之間有三男。共取一婦生 T2122_.53.0628c10: 其四子。及至將分妻子而不可均。乃致諍 T2122_.53.0628c11: 訟。廷尉范延壽斷之曰。此非人類。當以禽 T2122_.53.0628c12: 獸。從母不從父也。請戮三男子以兒還母。宣 T2122_.53.0628c13: 帝嗟歎曰。事何必古若此。則可謂當於理而 T2122_.53.0628c14: 厭人情也。延壽蓋見人事而知用刑矣。未知 T2122_.53.0628c15: 論人妖將來之應也 T2122_.53.0628c16: 漢靈帝建寧三年。河内有婦食夫。河南有夫 T2122_.53.0628c17: 食婦。夫婦陰陽二儀之體也。有情之深者也。 T2122_.53.0628c18: 今反相食。陰陽相侵。豈特日月之眚哉。靈 T2122_.53.0628c19: 帝既沒天下大亂。君有妄誅之暴。臣有劫弑 T2122_.53.0628c20: 之逆。兵革傷殘骨肉爲讐。生民之禍至矣。故 T2122_.53.0628c21: 人妖爲之先作。恨不遭幸有屠乘之論以
T2122_.53.0628c24: T2122_.53.0628c25: T2122_.53.0628c26: T2122_.53.0628c27: T2122_.53.0628c28: T2122_.53.0628c29: T2122_.53.0629a01: T2122_.53.0629a02: T2122_.53.0629a03: T2122_.53.0629a04: *西明寺沙門釋道*世撰 T2122_.53.0629a05: T2122_.53.0629a06: 審察篇第四十三
T2122_.53.0629a09: 夫納其理則言語絶。乖其趣則諍論興。然直 T2122_.53.0629a10: 言者徳之本。納受者行之原。所以籍言而徳 T2122_.53.0629a11: 顯。納受而行全。譬目短於自見必借鏡以觀 T2122_.53.0629a12: 形。髮拙於自理。必假櫛以自通。故面之所以 T2122_.53.0629a13: 形。明鏡之力也。髮之所以理。玄櫛之功也。 T2122_.53.0629a14: 行之所以芳。蓋言之益也。是故身之將敗。必 T2122_.53.0629a15: 不納正諫之言。命之將終。必不可處於良醫 T2122_.53.0629a16: 也 T2122_.53.0629a17: 引證部第二 T2122_.53.0629a18: 如雜寶藏經云。佛言。昔迦尸國王名爲惡受。 T2122_.53.0629a19: 極作非法。苦惱百姓殘賊無道。四遠賈客珍 T2122_.53.0629a20: 奇勝物。皆税奪取不酬其直。由是之故國中 T2122_.53.0629a21: 寶物遂至大貴。諸人稱傳惡名流布。爾時有 T2122_.53.0629a22: 鸚鵡王在於林中。聞行路人説王之惡。即 T2122_.53.0629a23: 自思念。我雖是鳥尚知其非。今當詣彼爲説 T2122_.53.0629a24: 善道。彼王若聞我語必作是言。彼鳥之王猶 T2122_.53.0629a25: 有善言。奈何人王爲彼譏責。儻能改修。尋即 T2122_.53.0629a26: 高飛至王園中。迴翔下降在一樹上。値王夫 T2122_.53.0629a27: 人入園游觀。于時鸚*鵡鼓翼嚶鳴。而語之 T2122_.53.0629a28: 言。王今暴虐無道之甚。殘害萬民毒及鳥獸。 T2122_.53.0629a29: 含識嗷嗷人畜憤結。呼嗟之音周聞天下。夫 T2122_.53.0629b01: 人苛剋與王無異。民之父母豈應如是。夫 T2122_.53.0629b02: 人聞已瞋恚熾盛。此何小鳥罵我溢口。遣人 T2122_.53.0629b03: 伺捕。爾時鸚*鵡不驚不畏入捕者手。夫人 T2122_.53.0629b04: 得之即用與王。王語鸚*鵡。何以罵我。鸚*鵡 T2122_.53.0629b05: 答言。説王非法乃欲相益。不敢罵王。時王問 T2122_.53.0629b06: 言。有何非法。答言。有七事非法能危王身。問 T2122_.53.0629b07: 言。何等爲七。答言。一者耽荒女色不敬眞正。 T2122_.53.0629b08: 二者嗜酒醉亂不恤國事。三者貪著棋博不 T2122_.53.0629b09: 修禮敬。四者游獵殺生都無慈心。五者好出 T2122_.53.0629b10: 惡言初不善語。六者賦役謫罰倍加常則。七 T2122_.53.0629b11: 者不以義理劫奪民財。有此七事能危王身。 T2122_.53.0629b12: 又有三事倶敗王國。王復問言。何謂三事。答 T2122_.53.0629b13: 言。一者親近邪佞諂惡之人。二者不附賢良 T2122_.53.0629b14: 不受善言。三者好伐他國不養人民。此三 T2122_.53.0629b15: 不除傾敗之期。非旦則夕。夫爲王者率土歸 T2122_.53.0629b16: 仰。王當如橋濟度萬民。王當如稱親疎皆 T2122_.53.0629b17: 平。王當如道不違聖蹤。王者如日普照世間。 T2122_.53.0629b18: 王者如月與物清涼。王如父母恩育慈矜。王 T2122_.53.0629b19: 者如天覆蓋一切。王者如地載養萬物。王者 T2122_.53.0629b20: 如火爲諸萬民燒除惡患。王者如水潤澤四 T2122_.53.0629b21: 方。應如過去轉輪聖王。乃以十善道教化衆 T2122_.53.0629b22: 生。王聞其言深自慚愧。鸚*鵡之言。至誠至 T2122_.53.0629b23: 欸。我爲人王所行無道。請遵其教奉以爲 T2122_.53.0629b24: 師受修正行。爾時國内風教既行惡名消滅。 T2122_.53.0629b25: 夫人臣佐皆生忠敬。一切人民無不歡喜。爾 T2122_.53.0629b26: 時鸚*鵡者我身是也。爾時迦尸國王惡受者。 T2122_.53.0629b27: 今輔相是也。爾時夫人者今輔相夫人是 T2122_.53.0629b28: 也 T2122_.53.0629b29: 又薩遮尼乾子經云。時嚴熾王言。大師頗有 T2122_.53.0629c01: 衆生聰明大智利根有罪過不。答言有。何者 T2122_.53.0629c02: 是。答言。大王即是。王甚聰明大智利根黠慧。 T2122_.53.0629c03: 有大威力心不怯弱。好喜布施威徳具足。亦 T2122_.53.0629c04: 有罪過。王言。大師我之罪過云何。答言。大王 T2122_.53.0629c05: 之罪太極暴惡。太嚴太忽太硬太卒。大王當 T2122_.53.0629c06: 知。若王子性太惡者。彼爲一切多人不用。 T2122_.53.0629c07: 多人不愛。多人不喜。乃至父母亦不喜見。何 T2122_.53.0629c08: 況餘人。是故大王。不應太惡。所爲作事當 T2122_.53.0629c09: 安詳不應太卒而説偈言 T2122_.53.0629c10: 若王行惡行 瞋心不見事 T2122_.53.0629c11: 動則怖衆生 乃至父母畏 T2122_.53.0629c12: 何況餘非親 而當有念愛 T2122_.53.0629c13: 大王應當知 智者捨瞋恚 T2122_.53.0629c14: 爾時嚴熾王在坐對面聞尼乾子毀訾自身。 T2122_.53.0629c15: 心生不忍瞋心不喜。心生毒害即作是言。薩 T2122_.53.0629c16: 遮尼乾子。汝云何於大衆中説我過患。我從 T2122_.53.0629c17: 昔來無人敢正看我。汝今毀我罪應合死。作 T2122_.53.0629c18: 是語已告諸臣言。汝當捉此斷其命根。尼乾 T2122_.53.0629c19: 驚怖語言。大王。汝今莫卒作如是惡。我有善 T2122_.53.0629c20: 言。願王暫時施我無畏聽我所説。王言。汝何 T2122_.53.0629c21: 所説當速説。尼乾答言。大王當知。我亦有 T2122_.53.0629c22: 罪由太實語不虚語稱事語以我如是。大惡 T2122_.53.0629c23: 人前。急性人前。無慈悲人前。卒作事人前。 T2122_.53.0629c24: 如是行人前説如是實語。大王當知。點慧之 T2122_.53.0629c25: 人不應一切時一切處常説實語。應當善觀 T2122_.53.0629c26: 可與語人不可與語人可語時不可語時。當 T2122_.53.0629c27: 知實語世人不愛不善讃歎。而説偈言 T2122_.53.0629c28: 智者不知時 卒隨意説實 T2122_.53.0629c29: 彼人智者呵 何況無智者 T2122_.53.0630a01: 智者一切處 亦不皆實語 T2122_.53.0630a02: 是實憍尸迦 實語入惡道 T2122_.53.0630a03: 爾時王聞尼乾子説自身過罪。即便開解歸 T2122_.53.0630a04: 誠懺悔 T2122_.53.0630a05: 又大莊嚴論云。佛言。我昔曾聞。有羌老母入 T2122_.53.0630a06: 於林中採波羅樹葉賣以自活。路由關邏。邏 T2122_.53.0630a07: 人税之。時老母不欲令税。而語之言。汝能將 T2122_.53.0630a08: 我至王邊者。税乃可得。若不爾者終不與汝。 T2122_.53.0630a09: 於是邏人遂共紛紜。往至王所。王問老母。汝 T2122_.53.0630a10: 今何故不輸關税。老母白王。王頗識彼某比 T2122_.53.0630a11: 丘不。王言。我識是大羅漢。又問。第二比丘王 T2122_.53.0630a12: 復識不。王言。我識彼亦羅漢。又問。第三比丘 T2122_.53.0630a13: 王復識不。王答言識。彼亦羅漢。老母抗聲 T2122_.53.0630a14: 而白王言。是三羅漢皆是我子。此諸子等受 T2122_.53.0630a15: 王供養。能使大王受無量福。是則名爲與王 T2122_.53.0630a16: 税物。云何更欲税奪於我。王聞是已歎未曾 T2122_.53.0630a17: 有。善哉老母。能生聖子。我實不知彼羅漢 T2122_.53.0630a18: 是汝子者。應加供養恭敬於汝老母。即説偈 T2122_.53.0630a19: 言 T2122_.53.0630a20: 吾生育三子 勇健超三界 T2122_.53.0630a21: 悉皆證羅漢 爲世作福田 T2122_.53.0630a22: 王若供養時 獲福當税物 T2122_.53.0630a23: 云何而方欲 税奪我所有 T2122_.53.0630a24: 王聞是偈已身毛皆竪。於三寶所生信敬心。 T2122_.53.0630a25: 流涙而言如此老母宜加供養況税其物 T2122_.53.0630a26: 又舊雜譬喩經云。昔有沙門行至他國。夜不 T2122_.53.0630a27: 得入城於外草中坐。至夜有閲叉鬼來持之 T2122_.53.0630a28: 當噉。沙門言。汝相離遠矣。鬼言。何以爲遠。 T2122_.53.0630a29: 沙門言。汝欲害我。我當生忉利天上。汝當入 T2122_.53.0630b01: 地獄。是不爲遠耶。鬼則致謝作禮而去 T2122_.53.0630b02: 又摩鄧女經云。時阿難持鉢行乞食已隨水 T2122_.53.0630b03: 邊行。見一女人在水邊擔水。而阿難從女乞 T2122_.53.0630b04: 水。女即與水。女隨阿難視所止處。女歸告母。 T2122_.53.0630b05: 母名摩鄧。女便於家内委臥而啼。母問何爲 T2122_.53.0630b06: 悲啼。女言。母欲嫁我者莫與他人。我於水邊 T2122_.53.0630b07: 見一沙門從我乞水。我問阿誰。答字阿難。我 T2122_.53.0630b08: 得阿難乃可嫁。如不得者我不嫁也。母出 T2122_.53.0630b09: 行問阿難。知阿難承事佛人。母已知還告女 T2122_.53.0630b10: 言。阿難事佛道人。不肯爲汝作夫。女啼不食。 T2122_.53.0630b11: 母知蠱道。請阿難飯。女便大喜。母語阿難。我 T2122_.53.0630b12: 女欲爲卿作妻。阿難言。我持戒不畜妻。復言。 T2122_.53.0630b13: 我女不得卿爲夫者。便欲自殺。阿難言。我師 T2122_.53.0630b14: 是佛。不與女人交通。母入語女具述此意。女 T2122_.53.0630b15: 對母啼言。但爲我閉門無令得出。暮自爲夫。 T2122_.53.0630b16: 母便閉門。以蠱道法縛阿難至於晡時。母爲 T2122_.53.0630b17: 女布席臥處。女便大喜。遂自莊飾。阿難不就。 T2122_.53.0630b18: 母令中庭地出火。牽阿難衣言。汝不爲我女 T2122_.53.0630b19: 作夫。我擲汝火中。阿難自鄙。爲佛作沙門今 T2122_.53.0630b20: 反不能得出。佛即持神心知阿難故救。還佛 T2122_.53.0630b21: 所具白前事。女見阿難去於家啼哭不止。續 T2122_.53.0630b22: 念阿難。女明日自求阿難。復見阿難行乞食。 T2122_.53.0630b23: 隨阿難背後。視阿難足。視阿難面。阿難慚避。 T2122_.53.0630b24: 女隨不止。阿難白佛言。摩鄧女今日復隨我 T2122_.53.0630b25: 後。佛使追呼。佛問女云。汝追逐阿難何等所 T2122_.53.0630b26: 索。女言。我聞阿難無婦。我又無夫。欲爲作婦 T2122_.53.0630b27: 也。佛告女言。阿難無髮汝今有髮。汝能 T2122_.53.0630b28: 髮。我使阿難爲汝作夫。女言能*。佛言。歸 T2122_.53.0630b29: 報汝母*頭竟來。女歸具白母知。母言。我 T2122_.53.0630c01: 生汝護汝頭髮。何爲欲得沙門作婦。國中大 T2122_.53.0630c02: 有豪富。我自嫁汝。女言。我寧生死爲阿難作 T2122_.53.0630c03: 婦。母言。辱我種族。母爲下刀剃頭已。女還 T2122_.53.0630c04: 到佛所言。我已*髮。佛言。汝愛阿難何等。 T2122_.53.0630c05: 女言。我愛阿難眼。愛阿難鼻。愛阿難口。愛阿 T2122_.53.0630c06: 難耳。愛阿難聲。愛阿難行歩。佛言。眼中但有 T2122_.53.0630c07: 涙。鼻中但有洟。口中但有涎。耳中但有矃。 T2122_.53.0630c08: 身中但有屎尿臭處不淨。其有夫妻者便有 T2122_.53.0630c09: 惡露。惡露中便生兒子。已有兒子便有死亡。 T2122_.53.0630c10: 已有死亡便有哭泣。於是身中有何所益。女 T2122_.53.0630c11: 即思念身中惡露。便自正心即得羅漢。佛知 T2122_.53.0630c12: 得道。即告女言。汝起至阿難所。女即慚愧低 T2122_.53.0630c13: 頭長跪佛前言。女實愚癡故逐阿難。今我心 T2122_.53.0630c14: 開如冥中有燈火。如人乘船船壞依岸。如盲 T2122_.53.0630c15: 人得扶。如老人持杖。今佛與我道令我心開。 T2122_.53.0630c16: 如是諸比丘倶問佛。是女人何因得道。佛告 T2122_.53.0630c17: 諸比丘。是摩鄧女先世時。五百世爲阿難作 T2122_.53.0630c18: 婦常相愛敬。故於我法中得道。於今夫妻相 T2122_.53.0630c19: 見如兄如弟。如是佛道何用不爲。佛説是經。 T2122_.53.0630c20: 諸比丘聞已皆大歡喜 T2122_.53.0630c21: 又百縁經云。佛在世時。舍衞城中有一婆羅 T2122_.53.0630c22: 門名曰梵摩。多聞辯才明解經論。四韋陀典 T2122_.53.0630c23: 無不鑒達。其婦生女。端正殊妙智慧辯才無 T2122_.53.0630c24: 有及者。聞諸婆羅門共父論議。悉能受持一 T2122_.53.0630c25: 言不失。如是展轉所聞甚多。與耆舊長宿皆 T2122_.53.0630c26: 來諮啓無不通達。聞世有佛始成正覺教化 T2122_.53.0630c27: 衆生諮受法昧。尋自莊嚴往詣佛所。見佛發 T2122_.53.0630c28: 心求索出家。佛告善來比丘尼。頭髮自落法 T2122_.53.0630c29: 服著身。成比丘尼。精勤修習得阿羅漢果 T2122_.53.0631a01: 阿難見已白佛言。此須漫比丘尼。宿殖何福。 T2122_.53.0631a02: 今値佛出家得道。佛告阿難。此賢劫中有佛 T2122_.53.0631a03: 出世。號曰迦葉。入涅槃後於像法中有一比 T2122_.53.0631a04: 丘尼心常喜樂説法教化。精勤無替。因發誓 T2122_.53.0631a05: 願。使我來世釋迦牟尼佛法之中明解經論。 T2122_.53.0631a06: 發是願已便取命終生天人中。聰明智慧無 T2122_.53.0631a07: 有及者。今値我出家得道。多聞第一。比丘聞 T2122_.53.0631a08: 已歡喜奉行 T2122_.53.0631a09: 又中阿含經云。禪以聲爲刺。世尊亦説以聲 T2122_.53.0631a10: 爲刺。所以者何。我實如是説禪有刺。持戒者 T2122_.53.0631a11: 以犯戒爲刺。護諸根者以嚴飾身爲刺。修習 T2122_.53.0631a12: 惡露者以淨相爲刺。修習慈心者以恚爲刺。 T2122_.53.0631a13: 離洒者以飮酒爲刺。梵行者以見女色爲刺。 T2122_.53.0631a14: 入初禪者以聲爲刺。入第二禪者以覺觀爲 T2122_.53.0631a15: 刺。入第三禪者以喜爲刺。入第四禪者以入 T2122_.53.0631a16: 出息爲刺。入空處者以色想爲刺。入識處者 T2122_.53.0631a17: 以空處想爲刺。入無所有處者以識處想爲 T2122_.53.0631a18: 刺。入無想處者以無所有處想爲刺。入想知 T2122_.53.0631a19: 滅定者以想知爲刺。復有三刺。欲刺恚刺愚 T2122_.53.0631a20: 癡刺。此三刺者漏盡阿羅訶已斷已知。拔絶
T2122_.53.0631a23: 一池水饒諸大魚。爾時大魚勅小魚曰。汝等 T2122_.53.0631a24: 莫離此間往他。處所備爲惡人所得。爾時小 T2122_.53.0631a25: 魚不從大魚教。便往至他處。爾時漁師以飯 T2122_.53.0631a26: 網羅線捕諸魚。諸小魚見便趣大魚處所。爾 T2122_.53.0631a27: 時大魚見小魚來。便問小魚曰。汝等莫離此 T2122_.53.0631a28: 間往至他所不。爾時小魚便答大魚曰。我等 T2122_.53.0631a29: 向者已至他所來。大魚便勅小魚曰。汝等既 T2122_.53.0631b01: 至他所。不爲羅網取捕耶。小魚答大魚曰。我 T2122_.53.0631b02: 等至彼不爲人所捕。然遙見長線尋我後來。 T2122_.53.0631b03: 大魚便語小魚曰。汝等已爲所害。所以然者。 T2122_.53.0631b04: 汝所遙見*線尋後來者。昔先祖父母等盡爲 T2122_.53.0631b05: 此線*所害。汝見必爲所害。汝非我兒。爾時 T2122_.53.0631b06: 小魚盡爲師所捕。擧著岸上。如是小魚大
T2122_.53.0631b09: 波羅柰。國名伽尸。時有一婆羅門。於曠野中 T2122_.53.0631b10: 造立義井。爲放牧行者皆就井飮。并及洗浴。 T2122_.53.0631b11: 時日向暮。有群野干來趣井飮地殘水。有野 T2122_.53.0631b12: 干主不飮地水。便内頭罐中飮水。飮已戴 T2122_.53.0631b13: *罐高擧撲。破瓦罐。*罐口猶貫其項。諸野 T2122_.53.0631b14: 干輩語野干主。若濕樹葉可用者。尚當護 T2122_.53.0631b15: 之。況復此*罐利益行人。云何打破。野干主 T2122_.53.0631b16: 言。我作是樂。但當快心。那知他事。時有行人 T2122_.53.0631b17: 語婆羅門。汝*罏已破。復更著之。猶如前法。 T2122_.53.0631b18: 爲野干所破。乃至十四。諸野干輩數數諫之。 T2122_.53.0631b19: 猶不受語。時婆羅門便自念言。是誰破*罐。 T2122_.53.0631b20: 當往伺之。正是野干。便作是念我福徳井。而 T2122_.53.0631b21: 作留難。便作木*罐。堅固難破。令頭易入難 T2122_.53.0631b22: 出。持著井邊。然捉杖屏處伺之。行人飮訖野 T2122_.53.0631b23: 干主如前入飮。飮訖撲地不能令破。時婆羅 T2122_.53.0631b24: 門捉杖打殺。空中有天。説此偈言 T2122_.53.0631b25: 知識慈心語 狠㑦不受諫 T2122_.53.0631b26: 守頑招此禍 自喪其身命 T2122_.53.0631b27: 是故癡野干 遭斯木*罐苦 T2122_.53.0631b28: 佛告諸比丘。爾時野干主者。今提婆達多是。 T2122_.53.0631b29: 時群野干者。今諸比丘諫提婆達多者是。當 T2122_.53.0631c01: 知於過去時已曾不受知識軟語自喪身命。 T2122_.53.0631c02: 今復不受諸比丘諫。當墮惡道長夜受苦 T2122_.53.0631c03: 頌曰 T2122_.53.0631c04: 智人受諫 愚人拒違 譬同明鏡 T2122_.53.0631c05: 影照瑕疵 見過須改 慕在知機 T2122_.53.0631c06: 頑戇固執 困厄何依
T2122_.53.0631c09: 述意部第一 T2122_.53.0631c10: 夫聖人利物審境觀心。調識情於寶所。運假 T2122_.53.0631c11: 實於妄誠。故審非慧無以窮其實。*慧非審 T2122_.53.0631c12: 無以察其照。然則照察之源審定之要。故能 T2122_.53.0631c13: 無法不縁無境不察。然後縁法察境。乃知同 T2122_.53.0631c14: 趣於玄功交養於萬法也 T2122_.53.0631c15: 審怒部第二 T2122_.53.0631c16: 如僧祇律云。佛告諸比丘。過去世時有婆羅 T2122_.53.0631c17: 門家貧。有婦不生兒。家有那倶羅蟲。便生一 T2122_.53.0631c18: 子。時婆羅門以無子故養如兒想。那倶羅子 T2122_.53.0631c19: 於婆羅門亦如父想。於後婦便有身。滿月生 T2122_.53.0631c20: 子。便作是念。由那倶羅生吉祥子。使我有兒。 T2122_.53.0631c21: 時婆羅門欲出乞食。便勅婦言。汝若出行當 T2122_.53.0631c22: 將兒去。愼莫留。後婦與兒食已便至比舍。借 T2122_.53.0631c23: 碓舂穀。是時小兒有蘇酪香。時有毒蛇乘 T2122_.53.0631c24: 香來至。張口吐毒欲殺小兒。那倶羅蟲便作 T2122_.53.0631c25: 是念。我父出行母亦不在。云何毒蛇欲殺我 T2122_.53.0631c26: 弟。便殺毒蛇段爲七分。父母知者必當賞我。 T2122_.53.0631c27: 以血塗口當門而住。欲令父母見之歡喜。時 T2122_.53.0631c28: 婆羅門始從外來。見婦舍外便瞋恚言。我教 T2122_.53.0631c29: 行時當將兒去。何以獨行。父欲入門見那倶 T2122_.53.0632a01: 羅口中有血。便作是念。我夫婦不在將無殺 T2122_.53.0632a02: 食我兒。徒養此蟲。即前打殺。既入門内自見 T2122_.53.0632a03: 己兒指而戲。復見毒蛇七分在地。時婆羅 T2122_.53.0632a04: 門深自苦責。是那倶羅善有人情救我子命。 T2122_.53.0632a05: 我不善觀卒便殺之。可痛可憐。迷悶躄地。空 T2122_.53.0632a06: 中有天。即説偈言 T2122_.53.0632a07: 宜審諦觀察 勿行卒威怒 T2122_.53.0632a08: 善友恩愛離 枉害傷良善 T2122_.53.0632a09: 喩如婆羅門 殺彼那倶羅 T2122_.53.0632a10: 又佛説大子沐魄經云。佛告諸比丘。昔者有 T2122_.53.0632a11: 國名波羅柰。王有太子。字名沐魄。生無窮 T2122_.53.0632a12: 極之相。端正好潔無有雙比。父母奇之供養 T2122_.53.0632a13: 瞻視。須其長大當爲立字。結舌不語十有三 T2122_.53.0632a14: 年。澹泊拙朴志若死灰。身如枯木。耳不聽 T2122_.53.0632a15: 音。目不視色。状類瘖唖聾盲之人。於是父 T2122_.53.0632a16: 王患而苦之。王語夫人當奈之何。此子必爲 T2122_.53.0632a17: 他國所笑。夫人語王。當召相師使相之。王即 T2122_.53.0632a18: 召婆羅門師相之。婆羅門言。此子非世間人。 T2122_.53.0632a19: 但熒惑耳。外爲端正内懷不祥。宜國剪棄將 T2122_.53.0632a20: 是不久。不可育養。宜當生埋誅而殺之。今不 T2122_.53.0632a21: 除此子恐後無復立子。於是夫人即隨王所 T2122_.53.0632a22: 爲。王即召國中大臣共議之。一臣言。但棄於 T2122_.53.0632a23: 深山之中無人之處。一臣言。投於深水之中。 T2122_.53.0632a24: 一臣言。但隨師所語。掘地作深坎而生埋 T2122_.53.0632a25: 之。王即召國中外障兵二千餘人。使掘地作 T2122_.53.0632a26: 藏。給二十歳儲資糧。時以太子奴僕珍寶瓔 T2122_.53.0632a27: 珞。盡還太子。於是夫人傷絶。我獨無相。子生 T2122_.53.0632a28: 薄命乃値此殃。事不獲已。於是送太子正殿 T2122_.53.0632a29: 上。五百夫人來觀太子。見太子端正好潔無 T2122_.53.0632b01: 有雙比。而言。太子何以不語而當生埋。五百 T2122_.53.0632b02: 婇女來觀太子。見太子端正好潔無有雙比。 T2122_.53.0632b03: 而言。太子何以不語而當生埋。各爲太子作 T2122_.53.0632b04: 伎樂。太子默然不觀不聽。於是送太子外殿 T2122_.53.0632b05: 上。五百大臣來觀太子。見太子端正好潔。馳 T2122_.53.0632b06: 白大王。此子非不語之人。且見小留。語在不 T2122_.53.0632b07: 久。婆羅門師不可審信。王言。此是國事非卿 T2122_.53.0632b08: 所知。作*藏已訖來追太子。王語其僕。使太 T2122_.53.0632b09: 子乘四望象車。令國中人民使觀太子。太子 T2122_.53.0632b10: 當語。若語者使載來還。於是太子乘車在路。 T2122_.53.0632b11: 時國中耆艾大臣宛轉車前。太子要當一語。 T2122_.53.0632b12: 若不語者以車劈我上去。諸龍虎賁扶侍使 T2122_.53.0632b13: 過。時數千萬人皆圍繞於是太子復不得前。 T2122_.53.0632b14: 飛鳥走獸。繞藏三匝復塞*藏戸。於是太子 T2122_.53.0632b15: 復不得前。便擧手住而言。正欲不語。而當生 T2122_.53.0632b16: 埋。正欲發語。恐入地獄。所以不語欲令全身 T2122_.53.0632b17: 避害。濟神離苦所以不語。而信欺詐之言。謂 T2122_.53.0632b18: 我聾盲。爲實瘖唖。爾時人民聞太子絶妙之 T2122_.53.0632b19: 音。行者爲止。坐者爲起。皆前叩頭願赦我 T2122_.53.0632b20: 罪。其僕聞之歡喜踊躍。馳白大王。太子已語。 T2122_.53.0632b21: 上徹蒼天下徹黄泉。飛鳥走獸皆來伏聽於 T2122_.53.0632b22: 太子前。太子以語歡喜踊躍。王即與夫人乘 T2122_.53.0632b23: 四望象車往迎太子。太子顧見父王下車避 T2122_.53.0632b24: 道。四拜而起。勞屈大王遠來見迎。今父子 T2122_.53.0632b25: 生相捐棄恩愛已離。其義甚乖。不可聽觀。 T2122_.53.0632b26: 王語太子。不可不可。汝爲智者當原不及。共 T2122_.53.0632b27: 還入國。擧位與汝我自避退。太子答言。我前 T2122_.53.0632b28: 身已爲國王。用行漏失下入地獄六萬餘歳。 T2122_.53.0632b29: 蒸煮割裂甚痛難忍。父母寧能知我苦痛以 T2122_.53.0632c01: 不。我厭畏地獄。是以結舌不語十有三年。冀 T2122_.53.0632c02: 望免出塵埃之外。不與罪會去道以遠。高翔 T2122_.53.0632c03: 遠逝自濟於世。世間無常恍忽如夢。室家歡 T2122_.53.0632c04: 娯須臾間耳。憂苦延長歡樂暫有。王知至故 T2122_.53.0632c05: 惟聽學道。於是太子棄國捐王。入山求道思 T2122_.53.0632c06: 惟禪定。命終即生兜率天上。福盡下生人間 T2122_.53.0632c07: 爲迦夷國王作太子。太子自知作佛。佛告阿 T2122_.53.0632c08: 難。爾時太子沐魄者我身是也。王者悦頭壇 T2122_.53.0632c09: 是也。夫人者摩耶是也。五僕者闍居輪等是 T2122_.53.0632c10: 也。時婆羅門者調達是也。調達與我世世有 T2122_.53.0632c11: 怨。諸天龍神歡喜踊躍。作禮而去 T2122_.53.0632c12: 審過部第三 T2122_.53.0632c13: 如付法藏因縁經云。時宿羅城中有一商主。 T2122_.53.0632c14: 爲僧造作般遮于瑟大會。有一比丘尼得阿 T2122_.53.0632c15: 羅漢。觀察衆中誰爲福田。又復思惟何者僧 T2122_.53.0632c16: 首。見諸羅漢及與學人久斷煩惱堪受供養。 T2122_.53.0632c17: 觀一比丘名阿沙羅。未得解脱最居衆首。時 T2122_.53.0632c18: 比丘尼即往語言。大徳今者應自莊嚴。時 T2122_.53.0632c19: 此比丘未達其意。便著淨衣*髮澡浴。復 T2122_.53.0632c20: 於後時此比丘尼更語嚴飾。時阿沙羅極大 T2122_.53.0632c21: 瞋忿。我隨汝語甚自嚴潔。有何醜惡屡出斯 T2122_.53.0632c22: 言。比丘尼曰。大徳當知。此俗莊嚴非佛法 T2122_.53.0632c23: 也。佛法莊嚴者。謂獲四果。奇哉大徳。甚爲輕 T2122_.53.0632c24: 劣。長者設會多諸賢聖。汝爲僧首未免生 T2122_.53.0632c25: 死。以有漏心最初受供。是故我今欲相覺 T2122_.53.0632c26: 寤。阿沙羅比丘聞已慘然悲泣。自惟老朽何 T2122_.53.0632c27: 能盡漏。比丘尼言。佛法無時豈簡壯老。聞 T2122_.53.0632c28: 此語已因向憂波鞠多所。即爲説法成阿羅 T2122_.53.0632c29: 漢。復有一比丘。性嗜飮食。由此貪故不能得 T2122_.53.0633a01: 道。憂波鞠多請令就房。以香乳糜而用與之。 T2122_.53.0633a02: 語令待冷然後可食。比丘口吹糜尋冷。語尊 T2122_.53.0633a03: 者言。糜已冷矣。尊者告曰。此糜雖冷汝欲火 T2122_.53.0633a04: 熱。應以觀水滅汝心火。復以空器令吐食 T2122_.53.0633a05: 出。既吐食已還使食之。比丘答言。涎唾以 T2122_.53.0633a06: 合。云何食耶。尊者語言。凡一切食與此無異。 T2122_.53.0633a07: 汝不觀察妄生貪著。汝今當觀食不淨想。即 T2122_.53.0633a08: 爲説法得羅漢道 T2122_.53.0633a09: 又百喩經云。昔有二毘舍闍鬼。共有一篋一 T2122_.53.0633a10: 杖一屐。二鬼共諍各欲得二。二鬼紛紜竟日 T2122_.53.0633a11: 不能使乎時有一人來見之已而問之言。此 T2122_.53.0633a12: 篋杖屐有何奇異。汝等共諍瞋忿乃爾。二鬼 T2122_.53.0633a13: 答言。我此篋者。能出一切衣服飮食床褥臥 T2122_.53.0633a14: 具資生之物。盡從中出。執此杖者。怨敵歸伏 T2122_.53.0633a15: 無敢與諍。著此*屐者。能令人飛行無有罣 T2122_.53.0633a16: 礙。此人聞已即語鬼言。汝等小遠我當爲爾 T2122_.53.0633a17: 平等分之。鬼聞其語尋即遠避。此人即時抱 T2122_.53.0633a18: 篋捉杖躡屐而飛。二鬼愕然竟無所得。人語 T2122_.53.0633a19: 鬼言。爾等所諍我已得去。今使爾等更無所 T2122_.53.0633a20: 諍。毘舍闍者。喩於衆魔及以外道。布施如篋。 T2122_.53.0633a21: 人天五道資用之具皆從中出。禪定如杖。消 T2122_.53.0633a22: 伏魔怨煩惱之賊。持戒如屐。必昇人天。諸 T2122_.53.0633a23: 魔外道諍篋者喩。於有漏中。強求果報空無 T2122_.53.0633a24: 所得若能修行。善行及以布施持戒禪定。便 T2122_.53.0633a25: 得離苦獲得道果 T2122_.53.0633a26: 審學部第四 T2122_.53.0633a27: 如舊雜譬喩經云。昔有二人從師學道。倶到 T2122_.53.0633a28: 他國路見象跡。一人言。此是母象懷雌子。象 T2122_.53.0633a29: 一目盲。象上有一婦人懷女兒。一人言。爾 T2122_.53.0633b01: 何以知之。答曰。以意思知。汝若不信前到見 T2122_.53.0633b02: 之。二人倶及象。悉如所言。一人自念我與汝 T2122_.53.0633b03: 倶從師學。我獨不見。而汝獨知。後還白師。師 T2122_.53.0633b04: 爲重開。乃呼一人問曰。何因知此。答曰。是師 T2122_.53.0633b05: 常所導者。我見象小便地知是雌象。見其右 T2122_.53.0633b06: 足踐地深知懷雌也。見道邊右面草不動知 T2122_.53.0633b07: 右目盲。見象所止有小便知是女人。見右足 T2122_.53.0633b08: 蹈地深知懷女。我以纖密意思惟之耳。師曰。 T2122_.53.0633b09: 夫學當以意思穩審乃達也 T2122_.53.0633b10: 又百喩經云。譬如有人磨一大石勤加功力。 T2122_.53.0633b11: 經歴日月。作小戲牛。用功既重所期甚輕。世 T2122_.53.0633b12: 間之人亦復如是。磨大石者喩於學問精勤 T2122_.53.0633b13: 勞苦。作小牛者喩於名聞互相是非。夫爲學 T2122_.53.0633b14: 者。研思精微博通多識。宜應履行遠求勝果。 T2122_.53.0633b15: 方求名譽憍慢貢高増長過患 T2122_.53.0633b16: 又智度論云。有人一切時見有異事。皆審問 T2122_.53.0633b17: 之。後時曠野行道逢羅刹執捉其人。其人見 T2122_.53.0633b18: 捉定死不惑。然見羅刹胸白背黒。怪問所由。 T2122_.53.0633b19: 羅刹答言。我一生已來不喜見日。所以常背 T2122_.53.0633b20: 日而行。故前白後黒。其人解意。急掣其手逐 T2122_.53.0633b21: 向日走。羅刹迴面向日不見其人。其人得 T2122_.53.0633b22: 脱。因説偈言 T2122_.53.0633b23: 勤學第一道 勤問第一方 T2122_.53.0633b24: 道逢羅刹難 背陰向太陽 T2122_.53.0633b25: 頌曰 T2122_.53.0633b26: 審察是非 清濁難測 善觀邪正 T2122_.53.0633b27: 巧施軌則 内忿濫罰 外諍何息 T2122_.53.0633b28: 願澄心腑 詳審慧力
T2122_.53.0633c02: 博物志曰。小山有 。其形如鼓。一足知禮。澤 T2122_.53.0633c03: 有委蛇。状如轂。長如轅。見之者覇。昔夏禹觀 T2122_.53.0633c04: 河見長人魚身。出曰。吾河精。豈河伯也 T2122_.53.0633c05: 白澤圖曰。厠之精名曰倚。衣青衣持白杖。知 T2122_.53.0633c06: 其名呼之者除。不知其名則死。又築室三年 T2122_.53.0633c07: 不居其中有滿財。長二尺。見人則掩面。見之 T2122_.53.0633c08: 有福。又築室三年不居。其精名忽。長七尺。見 T2122_.53.0633c09: 者有福。又築室三年不居其中有小兒。長三 T2122_.53.0633c10: 尺而無髮。見人則掩鼻。見之有福。又火之精 T2122_.53.0633c11: 名曰必方。状如鳥一足。以其名呼之則去。又 T2122_.53.0633c12: 木之精名彭侯。状如黒狗無尾。可烹而食之。 T2122_.53.0633c13: 又千載木其中有蟲。名曰賈詘。状如豚有兩 T2122_.53.0633c14: 頭。烹而食之如狗肉味。又上有山林下有川 T2122_.53.0633c15: 泉地理之間生精。名曰必方。状如鳥長尾。此 T2122_.53.0633c16: 陰陽變化之所生。又玉之精名曰岱委。其状 T2122_.53.0633c17: 美女衣青衣。見之云桃尖刺之。而呼其名則 T2122_.53.0633c18: 得之。又金之精名曰倉。状如豚。居人家。使 T2122_.53.0633c19: 人不宜妻。以其名呼之則去。又水之精名曰 T2122_.53.0633c20: 罔象。其状如小兒。赤目黒色大耳長爪。以索 T2122_.53.0633c21: 縛之則可得。烹之吉。又故門之精名曰野。状 T2122_.53.0633c22: 如侏儒。見之則拜。以其名呼之宜飮食。又故 T2122_.53.0633c23: 澤之精名曰。其状如蛇。一身兩頭五采文。 T2122_.53.0633c24: 以其名呼之有使取金銀。又故廢丘墓之精 T2122_.53.0633c25: 名曰無。状如老役夫。衣青衣而操杵好舂。 T2122_.53.0633c26: 以其名呼之使人宜禾穀。又故道徑之精名 T2122_.53.0633c27: 曰忌。状如野人行歌。以其名呼之。使人不 T2122_.53.0633c28: 迷。又故車之精名曰寧野。状如轀車。見之傷 T2122_.53.0633c29: 人目。以其名呼之不能傷人目。又在道之精 T2122_.53.0634a01: 名曰作器。状如丈夫。善詃人。以其名呼之 T2122_.53.0634a02: 則去。又故臼之精名曰意。状如豚。以其名 T2122_.53.0634a03: 呼之則去。又故井故淵之精名曰觀。状如美 T2122_.53.0634a04: 女。好吹蕭。以其名呼之則去。又絶水有金 T2122_.53.0634a05: 者精名侯伯。状如人。長五尺。五綵衣。以其名 T2122_.53.0634a06: 呼之則去。又故臺屋之精名曰兩貴。状如赤 T2122_.53.0634a07: 狗。以其名呼使人目明。又左右有山石水生。 T2122_.53.0634a08: 其澗水出流千歳不絶。其精名曰喜。状如小 T2122_.53.0634a09: 兒黒色。以其名呼之使取飮食。又三軍所戰 T2122_.53.0634a10: 精名曰賓滿。其状如人頭。無身赤目。見人則 T2122_.53.0634a11: 轉。以其名呼之則去。又故水石者精名慶忌。 T2122_.53.0634a12: 状如人乘車蓋。一日馳千里。以其名呼之則 T2122_.53.0634a13: 可使入水取魚。又丘墓之精名曰狼鬼。善與 T2122_.53.0634a14: 人鬪不休。爲桃棘矢羽以鵄羽以射之。狼鬼 T2122_.53.0634a15: 化爲飄風。脱履投之不能化也。又故市之 T2122_.53.0634a16: 精名曰門。其状如囷而無手足。以其名呼 T2122_.53.0634a17: 之則去。又故室之精名曰孫龍。状如小兒。長 T2122_.53.0634a18: 一尺四寸。衣黒衣。赤幘大冠帶劍持戟。以其 T2122_.53.0634a19: 名呼之則去。又山之精名 。状如鼓一足如 T2122_.53.0634a20: 行。以其名呼之可使取虎狼豹。又故牧弊池 T2122_.53.0634a21: 之精名曰髡頓。状如牛無頭。見人則逐人。以 T2122_.53.0634a22: 其名呼之則去。又夜見堂下有兒被髮走勿 T2122_.53.0634a23: 惡之精名曰溝。以其名呼之則無咎。又百歳 T2122_.53.0634a24: 狼化爲人女名曰知女。状如美女。坐道傍告 T2122_.53.0634a25: 丈夫曰。我無父母兄弟。若丈夫取爲妻。經年 T2122_.53.0634a26: 而食人。以其名呼之則逃走去。又故溷之精 T2122_.53.0634a27: 名曰卑。状如美女。而持鏡呼之。知愧則去 T2122_.53.0634a28: 也 T2122_.53.0634a29: 抱朴子曰。山中大樹能語者非樹語也。其精 T2122_.53.0634b01: 名曰雲陽。以其名呼之則吉。山中夜見胡人 T2122_.53.0634b02: 者。銅鐵之精也。見秦人者百歳木也。在水 T2122_.53.0634b03: 之間見吏者名曰四激。以其名呼之則吉。山 T2122_.53.0634b04: 中寅日有稱虞吏者虎也。稱當路居者狼也。 T2122_.53.0634b05: 稱令長者貍也。卯日稱丈夫者兎也。稱東父 T2122_.53.0634b06: 者麋也。稱西王母者鹿也。辰日稱雨師者 T2122_.53.0634b07: 龍也。稱河伯者魚也。稱無腸公子者蟹也。已 T2122_.53.0634b08: 日稱寡人者社中蛇也。稱時君者龜也。午日 T2122_.53.0634b09: 稱三公者馬也。稱三人者老樹也。未日稱主 T2122_.53.0634b10: 人者羊也。稱吏者獐也。申日稱人君者猴也。 T2122_.53.0634b11: 稱九卿者猿也。酉日稱將軍者老雞也。稱賊 T2122_.53.0634b12: 捕者雉也。戌日稱人姓字者犬也。稱城陽公 T2122_.53.0634b13: 仲者狐也。亥日稱臣君者猪也。稱婦人者 T2122_.53.0634b14: 金玉也。子日稱社君者鼠也。稱神人者伏翼 T2122_.53.0634b15: 也。丑日稱書生者牛也。知其物則不能爲害。 T2122_.53.0634b16: 又熒惑火精生朱鳥。辰星水精生玄武。歳星 T2122_.53.0634b17: 木精生青龍。太白金精生白虎。鎭星土精生 T2122_.53.0634b18: 乘黄。抱朴子曰。山川石木井竃洿池澠皆 T2122_.53.0634b19: 有精氣。人身之中亦有魂魄。況天地爲物。物 T2122_.53.0634b20: 之至大者。於理當有神精。則賞善而罰惡。 T2122_.53.0634b21: 但其體大網疎。不必機發而響應耳 T2122_.53.0634b22: 法苑珠林卷第四十五 T2122_.53.0634b23: T2122_.53.0634b24: T2122_.53.0634b25: T2122_.53.0634b26: T2122_.53.0634b27: T2122_.53.0634b28: T2122_.53.0634b29: T2122_.53.0634c01: T2122_.53.0634c02: T2122_.53.0634c03: T2122_.53.0634c04: T2122_.53.0634c05: T2122_.53.0634c06: T2122_.53.0634c07: T2122_.53.0634c08: T2122_.53.0634c09: T2122_.53.0634c10: T2122_.53.0634c11: T2122_.53.0634c12: T2122_.53.0634c13: T2122_.53.0634c14: T2122_.53.0634c15: T2122_.53.0634c16: T2122_.53.0634c17: T2122_.53.0634c18: T2122_.53.0634c19: T2122_.53.0634c20: T2122_.53.0634c21: T2122_.53.0634c22: T2122_.53.0634c23: T2122_.53.0634c24: T2122_.53.0634c25: T2122_.53.0634c26: T2122_.53.0634c27: T2122_.53.0634c28: T2122_.53.0634c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 623 624 625 626 627 628 629 630 631 632 633 634 635 636 637 638 [行番号:有/無] [返り点:無/有] [CITE] |