INBUDS
廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 52
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T2103_.52.0292a01: 隋煬帝大業三年新下律令格式令云諸僧
T2103_.52.0292a02: 道士等有所啓請者並先須致敬然後陳理
T2103_.52.0292a03: 雖有此令僧竟不行時沙門釋彦琮不忍
T2103_.52.0292a04: 其事乃著福田論以抗之意在諷刺言之
T2103_.52.0292a05: 者無罪聞之者以自誡也帝後朝見諸沙門
T2103_.52.0292a06: 並無致敬者大業五年至西京郊南大張文
T2103_.52.0292a07: 物兩宗朝見僧等依舊不拜下勅曰條令久
T2103_.52.0292a08: 行僧等何爲不致敬時明贍法師對曰陛下
T2103_.52.0292a09: 弘護三寶當順佛言經中不令拜俗所以不
T2103_.52.0292a10: 敢違教又勅曰若不拜敬宋武時何以致敬
T2103_.52.0292a11: 對曰宋武虐君偏政不敬交有誅戮陛下異
T2103_.52.0292a12: 此無得下拜勅曰但拜僧等峙然如是數四
T2103_.52.0292a13: 令拜僧曰陛下必令僧拜當脱法服著俗衣
T2103_.52.0292a14: 此拜不晩帝夷然無何而止明日設大齋法
T2103_.52.0292a15: 祀都不述之後語群公曰朕謂僧中無人昨
T2103_.52.0292a16: 南郊對答亦有人矣爾後至終必無拜者其
T2103_.52.0292a17: 黄巾士女初聞令拜合一李衆連拜不已帝
T2103_.52.0292a18: 亦不齒問之
T2103_.52.0292a19: 議拜者。明沙門應致拜也。昔皇覺御宇。尚
T2103_.52.0292a20: 開信毀之源。豈唯像末不流弘約之議。頃
T2103_.52.0292a21: 以法海宏曠類聚難分有穢玄猷。頗聞朝
T2103_.52.0292a22: 聽致使拘文之士。廢道從人較而言之。未
T2103_.52.0292a23: 曰通方之巨唱也。余所以考諸。故實隨而
T2103_.52.0292a24: 彈焉。庶崇佛君子或能詳覽
T2103_.52.0292a25:
T2103_.52.0292a26:
T2103_.52.0292a27:
T2103_.52.0292a28:
T2103_.52.0292a29:
T2103_.52.0292b01:
T2103_.52.0292b02:
T2103_.52.0292b03:廣弘明集慈濟篇序卷第二十六
T2103_.52.0292b04: 大唐西明寺沙門釋道宣撰
T2103_.52.0292b05: 若夫慈濟之道終古式瞻。厚命之方由來所
T2103_.52.0292b06: 重。故蠢蠢懷生喁喁哨類。莫不重形愛命
T2103_.52.0292b07: 憎生惡死。即事可覩豈待言乎。然有性渉昏
T2103_.52.0292b08: 明情含嗜慾。明者恕已爲喩。不加惱於含
T2103_.52.0292b09: 靈昏者利己爲懷。無存慮於物命。故能安忍
T2103_.52.0292b10: 苦楚縱蕩貪癡。以多殘爲聲勢。以利＊慾爲功
T2103_.52.0292b11: 徳。是知坑趙六十餘萬。終伏劍於秦邦。膳
T2103_.52.0292b12: 畢方丈爲常。窮形戮於都市。至於禍作殃
T2103_.52.0292b13: 及。方悔咎原徒思顧復。終無獲已。然則釋氏
T2103_.52.0292b14: 化本止殺爲先。由斯一道取濟群有。故慈爲
T2103_.52.0292b15: 佛心。慈爲佛室。慈善根力隨義而現。有心慈
T2103_.52.0292b16: 徳。通明起慮而登色界。況復慈定深勝兵毒
T2103_.52.0292b17: 所不能侵。慈徳感徴蛇虎爲之馴擾。末代門
T2103_.52.0292b18: 學師心者多。不思被忍辱之衣示福田之相。
T2103_.52.0292b19: 縱恣饕餮以酒肉爲身先。飮噉異於流俗。踐
T2103_.52.0292b20: 陟同於賢聖。經誥明示不得以佛爲師。譏醜
T2103_.52.0292b21: 塵點滅法在於斯矣。況復蠶衣肉食。聞沈侯
T2103_.52.0292b22: 之極誡。醞釀屠宰。見梁帝之嚴懲。觀其勸
T2103_.52.0292b23: 勗之文統其慇懃之至。足令心寒形慄。豈臨
T2103_.52.0292b24: 履之可擬乎。故上士聞之足流涕而無已。下
T2103_.52.0292b25: 愚詳此等長風之激空林。且夫生死推遷匪
T2103_.52.0292b26: 旦伊夕。隨業受報淪歴無窮。不思形神之疲
T2103_.52.0292b27: 勞。而重口腹之快利。終縻碎於大地。何所
T2103_.52.0292b28: 補於精靈乎。所以至人流慟常慘慼於狂生。
T2103_.52.0292b29: 大士興言慨怨魂於煩惱。撫膺弔影可不自
T2103_.52.0292c01: 憐。一旦苦臨於何逃責。既未位於正聚。何以
T2103_.52.0292c02: 抵於三途。行未登於初地。終有懷於五怖。輒
T2103_.52.0292c03: 舒事類。識者思之
T2103_.52.0292c04: 廣弘明集慈濟篇第六
T2103_.52.0292c08: 究竟慈悲論沈休文
T2103_.52.0292c09: 釋氏之教義本慈悲。慈悲之要全生爲重。恕
T2103_.52.0292c10: 己因心以身觀物。欲使抱識懷知之類。愛生
T2103_.52.0292c11: 忌死之群。各遂厥宜得無遺夭。而俗迷日久
T2103_.52.0292c12: 淪惑難變。革之一朝則疑怪莫啓。設教立方
T2103_.52.0292c13: 毎由漸致。又以情嗜所染甘腴爲甚。嗜＊染
T2103_.52.0292c14: 於情尤難頓革。是故開設三淨用申權道。及
T2103_.52.0292c15: 涅槃後説立言將謝則大明隱惻貽厥將來。
T2103_.52.0292c16: 夫肉食蠶衣爲方未異。害命夭生事均理一。
T2103_.52.0292c17: 爚繭爛蛾。非可忍之痛。懸庖登俎。豈偏重
T2103_.52.0292c18: 之業。而去取異情開抑殊典。尋波討源良有
T2103_.52.0292c19: 未逹。漁人獻鮪。肉食同有其縁。桑妾登絲。
T2103_.52.0292c20: 蠶衣共頒其分。假手之義未殊。通閉之詳莫
T2103_.52.0292c21: 辯。訪理求宗未知所適。外典云。五畝之宅樹
T2103_.52.0292c22: 之以桑。則六十者可以衣帛矣。雞肫犬彘
T2103_.52.0292c23: 勿失其時。則七十者可以食肉矣。然則五十
T2103_.52.0292c24: 九年已前。所衣宜布矣。六十九年已前。所食
T2103_.52.0292c25: 宜蔬矣。輕煖於身事既難遣。甘滋於口又非
T2103_.52.0292c26: 易亡。封而爲言非有優劣。宜枲麻果菜事等
T2103_.52.0292c27: 義同攘寒實腹曾無一異。偏通繪纊當有別
T2103_.52.0292c28: 途。請試言之。夫聖道隆深非思不洽。仁被群
T2103_.52.0292c29: 生理無偏漏。拯麁去甚教義斯急。繒衣肉食
T2103_.52.0293a01: 非已則通。及晩説大典弘宣妙訓。禁肉之旨
T2103_.52.0293a02: 載現于言。黜繒之義斷可知矣。而禁淨之始
T2103_.52.0293a03: 猶通蠶革。蓋是敷説之儀。各有次第。亦猶闡
T2103_.52.0293a04: 提二義倶在一經。兩説參差各隨教立。若執
T2103_.52.0293a05: 前迷後。則闡提無入善之塗。禁淨通蠶。則
T2103_.52.0293a06: 含生無有頓免之望。難者又以闡提入道聞
T2103_.52.0293a07: 之後説。蠶革宜禁曾無概理。大聖弘旨義豈
T2103_.52.0293a08: 徒然。夫常住密奧傳譯遐阻。泥洹始度咸謂
T2103_.52.0293a09: 已窮。中出河西方知未盡。關中晩説厥義彌
T2103_.52.0293a10: 暢。仰尋條流理非備足。又案涅槃初説阿闍
T2103_.52.0293a11: 世王大迦葉阿難三部徒衆獨不來至。既而
T2103_.52.0293a12: 二人並來。惟無迦葉。迦葉佛大弟子。不容
T2103_.52.0293a13: 不至而經無至文理非備盡。昔涅槃未啓。十
T2103_.52.0293a14: 數年間廬阜名僧已有蔬食者矣。豈非乘心
T2103_.52.0293a15: 闇踐自與理合者哉。且一朝裂帛可以終年。
T2103_.52.0293a16: 烹牢待膳亘時引日。然則一歳八蠶已驚其
T2103_.52.0293a17: 驟。終朝未肉盡室驚嗟。拯危濟苦先其所急。
T2103_.52.0293a18: 敷説次序義實在斯。外聖又云。一人不耕必
T2103_.52.0293a19: 有受其飢者。故一人躬稼亦有受其飽焉。桑
T2103_.52.0293a20: 野漁川事雖非已。炮肉裂繒咸受其分。自涅
T2103_.52.0293a21: 槃東度。三肉罷縁。服膺至訓操概彌遠。促命
T2103_.52.0293a22: 有殫長蔬靡倦。秋禽夏卵比之如浮雲。山毛
T2103_.52.0293a23: 海錯事同於腐鼠。而繭衣絋服曾不惟疑。此
T2103_.52.0293a24: 蓋慮窮於文字思迷於弘旨。通方深信之客。
T2103_.52.0293a25: 庶有鑒於斯理。斯理一悟行迷克反。斷蠶肉
T2103_.52.0293a26: 之因。固蔬枲之業。然則含生之類。幾於免
T2103_.52.0293a27: 矣
T2103_.52.0293a28: 與何胤書梁周顒
T2103_.52.0293a29: 普通年中。何胤侈於味。食必方丈。後稍欲其
T2103_.52.0293b01: 甚者。使門人議之。學士鍾岏曰。蛆之就脯
T2103_.52.0293b02: 驟於屈伸。蟹之將煻躁擾彌甚。仁人用意深
T2103_.52.0293b03: 懷如怛。且不悴不榮曾芻蕘之不若。無馨無
T2103_.52.0293b04: 臭與瓦礫其何算
T2103_.52.0293b05: 有汝南周顒貽胤書曰。丈人所以未極遐蹈。
T2103_.52.0293b06: 惑在於不全菜耶。剉折之升鼎俎。網罟之興
T2103_.52.0293b07: 載册。其來寔遠。誰敢干議。觀聖人之設膳
T2103_.52.0293b08: 羞。乃復爲之品節。蓋以茹毛飮血與生民共
T2103_.52.0293b09: 始。縱而勿裁將無崖畔。善爲士者豈不以恕己
T2103_.52.0293b10: 爲懷。是各靜封疆罔相陵轢。況乃變之大者
T2103_.52.0293b11: 莫過死生。生之所重無過性命。性命之於彼
T2103_.52.0293b12: 極切。滋味之於我可
。而終身朝＊脯資之以
T2103_.52.0293b13: 永歳。彼就怨酷莫能自列。我業長久。吁哉
T2103_.52.0293b14: 可畏。且區區微卵脆薄易矜。歂彼弱麑顧歩
T2103_.52.0293b15: 宜愍。觀其飮啄飛沈使人憐悼。況可甘心撲
T2103_.52.0293b16: 揥加復恣忍呑嚼。至乃野牧成群閑豢重
T2103_.52.0293b17: 圈。量肉揣毛以俟支剥。如土委地。僉謂常理
T2103_.52.0293b18: 可爲愴息。事豈一途。若云三世理誣。則幸矣。
T2103_.52.0293b19: 良快。如使此道果然。而受形未息。一往一來
T2103_.52.0293b20: 生死常事。雜報如家人天如客。過客日少在
T2103_.52.0293b21: 家日多。吾修信業未足長免。則傷心之慘行
T2103_.52.0293b22: 亦自念。丈人於血氣之類。雖不身殘。至於
T2103_.52.0293b23: 晨鳧沈鯉。不能不取備屠門。財貿之一經
T2103_.52.0293b24: 盜手。猶爲廉士所棄。生性之一啓鸞刀。寧復
T2103_.52.0293b25: 慈心所忍。騶虞雖飢。非自死之草不食聞其
T2103_.52.0293b26: 風豈不使人多愧。胤獲書納之。遂絶血味。
T2103_.52.0293b27: 注百論十二門論。行於法俗
T2103_.52.0293b29: 梁高祖武皇帝臨天下十二年。下詔去宗廟
T2103_.52.0293c01: 犧牲。修行佛戒蔬食斷欲。上定林寺沙門僧
T2103_.52.0293c02: 祐。龍華邑正柏超度等上啓云。京畿既是福
T2103_.52.0293c03: 地。而鮮食之族猶布筌網。並驅之客尚馳鷹
T2103_.52.0293c04: 犬。非所以仰稱皇朝優洽之旨。請丹陽瑯琊
T2103_.52.0293c05: 二境。水陸並不得蒐捕。勅付尚書詳之。議郎
T2103_.52.0293c06: 江貺以爲。聖人之道以百姓爲心。仁者之化
T2103_.52.0293c07: 以躬行被物。皇徳好生協于上下。日就月將
T2103_.52.0293c08: 自然愍俗。一朝抑絶容恐愚民。且獵山之人
T2103_.52.0293c09: 例堪跋渉。捕水之客不憚風波。江寧有禁即
T2103_.52.0293c10: 逹牛渚。延陵不許便往陽羨。取生之地雖異。
T2103_.52.0293c11: 殺生之數是同。空有防育之制。無益全生之
T2103_.52.0293c12: 術。兼都令史王述以爲。京邑翼翼四方所視。
T2103_.52.0293c13: 民漸至化必被萬國。今祁寒暑雨人尚無怨。
T2103_.52.0293c14: 況去俗入眞所以可悦。謂斷之爲是。左承謝
T2103_.52.0293c15: 幾卿曰。不殺之禮誠如王述所議。然聖人爲
T2103_.52.0293c16: 教亦與俗推移。即之事迹恐不宜偏斷。若二
T2103_.52.0293c17: 郡獨有此禁。便似外道謂不殺戒皆有界域。
T2103_.52.0293c18: 因時之宜敬同議郎江貺議。尚書臣亶僕射
T2103_.52.0293c19: 臣昂令瑩以下並同貺議。帝使周舍難貺
T2103_.52.0293c20: 曰。禮云。君子遠庖厨。血氣不身剪見生不忍
T2103_.52.0293c21: 其死。聞聲不食其肉。此皆即自興仁非關及
T2103_.52.0293c22: 遠。三驅之禮。向我者舍背我者射。於是依王
T2103_.52.0293c23: 述議遂斷
T2103_.52.0293c24: 又勅太醫不得以生類合藥。公家織官紋
T2103_.52.0293c25: 錦。並斷仙人鳥獸之形。以爲褻衣。裁剪有
T2103_.52.0293c26: 乖仁恕。至遂祈告天地宗廟。以去殺之理被
T2103_.52.0293c27: 之含識。郊廟皆以麺爲牲牷。其饗萬國用菜
T2103_.52.0293c28: 蔬去生類。其山川諸祀則否。乃勅有司曰。近
T2103_.52.0293c29: 以神實愛民。不責無識。所貴誠信。非尚血膋。
T2103_.52.0294a01: 凡有水旱之患。使歸咎在上。不同牲牢。止告
T2103_.52.0294a02: 知而已。而萬姓祈求諂黷爲事。山川小祇難
T2103_.52.0294a03: 期正直。晴雨或乖容市民怨。愚夫滯習難用
T2103_.52.0294a04: 理移。自今祈請報答可如俗法所用。以身塞
T2103_.52.0294a05: 咎事自依前
T2103_.52.0294a06: 前臣曰。夫神道茫昧求諸不一。或尚血腥之
T2103_.52.0294a07: 祀。或歆蘊藻之誠。設教隨時貴其爲善。其誠
T2103_.52.0294a08: 無忒何往不通。若祭享理無則四代之風爲
T2103_.52.0294a09: 爽。神明實有三世之道爲弘。語其無不待牲
T2103_.52.0294a10: 牷之潔。據其有宜存去殺之仁周文禴祭由
T2103_.52.0294a11: 來尚矣。苟有明徳神其吐諸。而以麺爲牲於
T2103_.52.0294a12: 義未逹。方之紋錦將不矛盾乎
T2103_.52.0294a13: 齊光祿顏之推誡殺訓
T2103_.52.0294a14: 儒家君子離庖厨。見其生不忍其死。聞其聲
T2103_.52.0294a15: 不食其肉。高柴折像未知内教。皆能不殺。
T2103_.52.0294a16: 此皆仁者自然用心也。含生之徒莫不愛命。
T2103_.52.0294a17: 去殺之事必勉行之。見好殺之人臨死報驗。
T2103_.52.0294a18: 子孫殃禍其數甚多。不能具録耳。且示數條
T2103_.52.0294a19: 於末
T2103_.52.0294a20: 梁時有人。常以雞卵白和沐云。使髮光。毎沐
T2103_.52.0294a21: 輒破二三十枚。臨終但聞髮中啾啾數千雞
T2103_.52.0294a22: 雛聲
T2103_.52.0294a23: 江陵劉氏以賣鱓爲業。後生一兒。頭具是鱓。
T2103_.52.0294a24: 自頸已下。方爲人耳
T2103_.52.0294a25: 王克爲永嘉郡。有人餉羊。集賓欲讌。而羊
T2103_.52.0294a26: 繩解來投一客。先跪兩拜便入衣中。此客竟
T2103_.52.0294a27: 不言之。固無救請。須臾宰羊爲炙。先行至
T2103_.52.0294a28: 客。一臠入口便下皮内。周行遍體痛楚號
T2103_.52.0294a29: 方復説之。遂作羊鳴而死
T2103_.52.0294b01: 梁時有人爲縣令。經劉敬躬亂。縣廨被焚。寄
T2103_.52.0294b02: 寺而住。民將羊酒作禮。縣令以羊繋刹。
T2103_.52.0294b03: 屏除形像鋪設床座於堂上。接賓未殺之頃。
T2103_.52.0294b04: ＊羊解徑來至階而拜。縣令大笑。命左右宰之
T2103_.52.0294b05: 飮噉飽酒便臥簷下。投醒即覺體痒。爬掻
T2103_.52.0294b06: 胗因爾成病。十餘年死
T2103_.52.0294b07: 楊思逹爲西陽郡。値侯景亂。時復旱。儉飢民
T2103_.52.0294b08: 盜田中麥。思逹遣一部曲守視。所得盜者輒
T2103_.52.0294b09: 截手腕。凡戮十餘人。部曲後生一男。自然無
T2103_.52.0294b10: 手
T2103_.52.0294b11: 齊國有一奉朝請。家甚豪侈。非手殺牛則噉
T2103_.52.0294b12: 之不美。年三十許病篤。大見牛來。擧體如被
T2103_.52.0294b13: 刀刺。＊呼而終
T2103_.52.0294b14: 江陵高偉隨父入齊凡數年。向幽州淀中捕
T2103_.52.0294b15: 魚。後病毎見群魚齧之而死
T2103_.52.0294b16: 斷酒肉文梁高祖
T2103_.52.0294b17: 弟子蕭衍。敬白諸大徳僧尼諸義學僧尼諸
T2103_.52.0294b18: 寺三官。夫匡正佛法是黒衣人事。迺非弟子
T2103_.52.0294b19: 白衣所急。但經教亦云。佛法寄囑人王。是以
T2103_.52.0294b20: 弟子不得無言。今日諸僧尼開意聽受。勿生
T2103_.52.0294b21: 疑閉内懷忿異
T2103_.52.0294b22: 凡出家人所以異於外道者。正以信因信果
T2103_.52.0294b23: 信經。所明信是佛説經言。行十惡者受於惡
T2103_.52.0294b24: 報。行十善者受於善報。此是經教大意。如是
T2103_.52.0294b25: 若言。出家人猶嗜飮酒噉食魚肉。是則爲行
T2103_.52.0294b26: 同於外道。而復不及。何謂同於外道。外道執
T2103_.52.0294b27: 斷常見。無因無果無施無報。今佛弟子酣酒
T2103_.52.0294b28: 嗜肉。不畏罪因不畏苦果。即是不信因不信
T2103_.52.0294b29: 果。與無施無報者復何以異。此事與外道見
T2103_.52.0294c01: 同。而有不及外道。是何外道。各信其師。師所
T2103_.52.0294c02: 言是弟子言是。師所言非弟子言非。涅槃經
T2103_.52.0294c03: 言。迦葉我今日制諸弟子。不得食一切肉。而
T2103_.52.0294c04: 今出家人猶自噉肉。戒律言。飮酒犯波夜提。
T2103_.52.0294c05: 猶自飮酒無所疑難。此事違於師教。一不及
T2103_.52.0294c06: 外道
T2103_.52.0294c07: 又外道雖復邪僻持牛狗戒。既受戒已後必
T2103_.52.0294c08: 不犯。今出家人既受戒已。輕於毀犯。是二不
T2103_.52.0294c09: 及外道
T2103_.52.0294c10: 又外道雖復五熱炙身投淵赴火窮諸苦行。
T2103_.52.0294c11: 未必皆噉食衆生。今出家人噉食魚肉。是三
T2103_.52.0294c12: 不及外道
T2103_.52.0294c13: 又外道行其異學。雖不當理各習師法無有
T2103_.52.0294c14: 覆藏。今出家人噉食魚肉。於親所者乃自和
T2103_.52.0294c15: 光。於所疏者則有隱避。如是爲行四不及外
T2103_.52.0294c16: 道
T2103_.52.0294c17: 又外道各宗所執各重其法。乃自高聲大唱
T2103_.52.0294c18: 云。不如我道眞。於諸異人無所忌憚。今出家
T2103_.52.0294c19: 人或復年時已長。或復素爲物宗。噉食魚肉
T2103_.52.0294c20: 極自艱難或避弟子。或避同學。或避白衣。或
T2103_.52.0294c21: 避寺官。懷挾邪志崎嶇覆藏。然後方得一過
T2103_.52.0294c22: 噉食。如此爲行五不及外道
T2103_.52.0294c23: 又復外道直情逕行。能長己徒衆惡。不能長
T2103_.52.0294c24: 異部惡。今出家人噉食魚肉。或爲白衣弟子
T2103_.52.0294c25: 之所聞見。内無慚愧。方飾邪説云。佛教爲法
T2103_.52.0294c26: 本存遠因。在於即日未皆悉斷。以錢買肉非
T2103_.52.0294c27: 己自殺。此亦非嫌。白衣愚癡聞是僧説謂眞
T2103_.52.0294c28: 實語。便復信受自行不善増廣諸惡。是則六
T2103_.52.0294c29: 不及外道
T2103_.52.0295a01: 又外道雖復非法説法法説非法。各信經書
T2103_.52.0295a02: 死不違背。今出家人噉食魚肉。或云肉非己
T2103_.52.0295a03: 殺猶自得噉。以錢買肉亦復非嫌。如是説者
T2103_.52.0295a04: 是事不然。涅槃經云。一切肉悉斷及自死者。
T2103_.52.0295a05: 自死者猶斷。何況不自死者。楞伽經云。爲利
T2103_.52.0295a06: 殺衆生以財網諸肉。二業倶不善死。墮叫呼
T2103_.52.0295a07: 獄。何謂以財網肉。陸設罝罘水設網罟。此是
T2103_.52.0295a08: 以網網肉。若於屠殺人間以錢買肉。此是以
T2103_.52.0295a09: 財網肉。若令此人不以財網肉者。習惡律儀
T2103_.52.0295a10: 捕害衆生。此人爲當專自供口。亦復別有所
T2103_.52.0295a11: 擬。若別有所擬。向食肉者豈無殺分。何得云
T2103_.52.0295a12: 我不殺生。此是灼然違背經文。是則七不及
T2103_.52.0295a13: 外道
T2103_.52.0295a14: 又復外道同其法者和合。異其法者苦治。令
T2103_.52.0295a15: 行禁止莫不率從。今出家人或爲師長。或爲
T2103_.52.0295a16: 寺官。自開酒禁噉食魚肉。不復能得施其教
T2103_.52.0295a17: 戒。裁欲發言他即譏刺云。師向亦爾。寺官亦
T2103_.52.0295a18: 爾。心懷内熱默然低頭。面赤汗出不復得言。
T2103_.52.0295a19: 身既有瑕不能伏物。便復摩何直爾止住。所
T2103_.52.0295a20: 以在寺者乖違。受道者放逸。此是八不及外
T2103_.52.0295a21: 道
T2103_.52.0295a22: 又外道受人施與如己法。受烏戒人受烏戒
T2103_.52.0295a23: 施。鹿戒人受鹿戒施。烏戒人終不覆戒。受
T2103_.52.0295a24: 鹿戒施鹿戒人終不覆戒。受烏戒施。今出家
T2103_.52.0295a25: 人云。我能精進我能苦行。一時覆相誑諸白
T2103_.52.0295a26: 衣。出即飮酒開衆惡門。入即噉肉集衆苦
T2103_.52.0295a27: 本。此是九不及外道
T2103_.52.0295a28: 又外道雖復顛倒。無如是衆事。酒者何也。
T2103_.52.0295a29: 謂是臭氣水穀失其正性成此別氣。衆生以
T2103_.52.0295b01: 罪業因縁故受此惡觸。此非正眞道法。亦非
T2103_.52.0295b02: 甘露上味。云何出家僧尼猶生耽嗜。僧尼授
T2103_.52.0295b03: 白衣五戒。令不飮酒令不妄語云。何翻自飮
T2103_.52.0295b04: 酒違負約誓。七衆戒八戒齋五篇七聚長短
T2103_.52.0295b05: 律儀。於何科中而出此文。其餘衆僧故復可。
T2103_.52.0295b06: 可至學律者彌不宜爾。且開放逸門集衆惡
T2103_.52.0295b07: 本。若白衣人甘此狂藥。出家人猶當訶止云。
T2103_.52.0295b08: 某甲汝就我受五戒。不應如是。若非受戒者
T2103_.52.0295b09: 亦應云。檀越酒是惡本。酒是魔事。檀越今日
T2103_.52.0295b10: 幸可不飮。云何出家人而應自飮。尼羅浮陀
T2103_.52.0295b11: 地獄身如段肉。無有識知此是何人。皆飮酒
T2103_.52.0295b12: 者出家僧尼。豈可不深信經教。自棄正法行
T2103_.52.0295b13: 於邪道。長衆惡根造地獄苦。習行如此豈不
T2103_.52.0295b14: 内愧。猶服如來衣受人信施。居處塔寺仰對
T2103_.52.0295b15: 尊像。若飮酒食肉如是等事。出家之人不及
T2103_.52.0295b16: 居家。何故如是在家人雖飮酒噉肉無犯戒
T2103_.52.0295b17: 罪。此一不及居家人
T2103_.52.0295b18: 在家人雖復飮酒噉肉。各有丘窟。終不以此
T2103_.52.0295b19: 仰觸尊像。此是二不及居家人。在家人雖復
T2103_.52.0295b20: 飮酒噉肉。終不吐泄寺舍。此是三不及居家
T2103_.52.0295b21: 人
T2103_.52.0295b22: 在家人雖復飮酒噉肉無有譏嫌。出家人若
T2103_.52.0295b23: 飮酒噉肉。使人輕賤佛法。此是四不及居家
T2103_.52.0295b24: 人
T2103_.52.0295b25: 在家人雖復飮酒噉肉。門行井竈各安其鬼。
T2103_.52.0295b26: 出家人若飮酒噉肉。臭氣薫蒸一切善神皆
T2103_.52.0295b27: 悉遠離。一切衆魔皆悉歡喜。此是五不及居
T2103_.52.0295b28: 家人
T2103_.52.0295b29: 在家人雖復飮酒噉肉。自破財産不破他財。
T2103_.52.0295c01: 出家人飮酒噉肉。自破善法破他福田是則
T2103_.52.0295c02: 六不及居家人
T2103_.52.0295c03: 在家人雖復飮酒噉肉。皆是自力所辦。出家
T2103_.52.0295c04: 人若飮酒噉肉皆他信施。是則七不及居家
T2103_.52.0295c05: 人
T2103_.52.0295c06: 在家人雖復飮酒噉肉。是常罪業更非異事
T2103_.52.0295c07: 出家人若飮酒噉肉。衆魔外道各得其便。是
T2103_.52.0295c08: 則八不及居家人
T2103_.52.0295c09: 在家人雖復如此飮酒噉肉。猶故不失世業
T2103_.52.0295c10: 大耽昏者。此則不得。出家人若飮酒噉肉。若
T2103_.52.0295c11: 多若少皆斷佛種。是則九不及居家人。不及
T2103_.52.0295c12: 外道不及居家略出所以各有九事。論欲過
T2103_.52.0295c13: 患條流甚多。可以例推。不復具言
T2103_.52.0295c14: 今日大徳僧尼。今日義學僧尼。今日寺官。宜
T2103_.52.0295c15: 自警戒嚴淨徒衆。若其懈怠不遵佛教。猶是
T2103_.52.0295c16: 梁國編戸一民。弟子今日力能治制。若猶不
T2103_.52.0295c17: 依佛法。是諸僧官宜依法問京師頃年講大
T2103_.52.0295c18: 涅槃經。法輪相續便是不斷。至於聽受動有
T2103_.52.0295c19: 千計。今日重令法雲法師爲諸僧尼講四相
T2103_.52.0295c22: 迺至自死者。亦不許食。何況非自死者。諸
T2103_.52.0295c23: 僧尼出家名佛弟子。云何今日不從師教。經
T2103_.52.0295c24: 言。食肉者斷大慈種。何謂斷大慈種。凡大慈
T2103_.52.0295c25: 者皆令一切衆生同得安樂。若食肉者一切
T2103_.52.0295c26: 衆生皆爲怨對同不安樂。若食肉者是遠離
T2103_.52.0295c27: 聲聞法。若食肉者是遠離辟支佛法。若食肉
T2103_.52.0295c28: 者是遠離菩薩法。若食肉者是遠離菩薩道。
T2103_.52.0295c29: 若食肉者是遠離佛果。若食肉者是遠離大
T2103_.52.0296a01: 涅槃。若食肉者障生六欲天。何況涅槃果。若
T2103_.52.0296a04: 若食肉者是障信根。若食肉者是障進根。若
T2103_.52.0296a05: 食肉者是障念根。若食肉者是障定根。若食
T2103_.52.0296a06: 肉者是障慧根。擧要爲言。障三十七道品。若
T2103_.52.0296a07: 食肉者是障四眞諦。若食肉者是障十二因
T2103_.52.0296a08: 縁。若食肉者是障六波羅蜜。若食肉者是障四
T2103_.52.0296a10: 是障四無礙智。若食肉者是障三三昧。若食
T2103_.52.0296a11: 肉者是障八解脱。若食肉者是障九次第定。
T2103_.52.0296a12: 若食肉者是障六神通。若食肉者是障百八
T2103_.52.0296a13: 三昧。若食肉者是障一切三昧。若食肉者是
T2103_.52.0296a14: 障海印三昧。若食肉者是障首楞嚴三昧。若
T2103_.52.0296a15: 食肉者是障金剛三昧。若食肉者是障五眼。
T2103_.52.0296a16: 若食肉者是障十力。若食肉者是障四無所
T2103_.52.0296a17: 畏。若食肉者是障十八不共法。若食肉者是
T2103_.52.0296a18: 障一切種智。若食肉者是障無上菩提。何以
T2103_.52.0296a19: 故。若食肉者障菩提心。無有菩薩法。以食肉
T2103_.52.0296a20: 故。障不能得初地。以食肉故。障不能得二地。
T2103_.52.0296a21: 乃至障不能得十地。以無菩薩法故。無四無
T2103_.52.0296a22: 量心。無四無量心故無有大慈大悲。以是因
T2103_.52.0296a23: 縁佛子不續。所以經言。食肉者斷大慈種。諸
T2103_.52.0296a24: 出家人雖復不能行。大慈大悲究竟菩薩行。
T2103_.52.0296a25: 成就無上菩提。何爲不能忍此臭腥修聲聞
T2103_.52.0296a26: 辟支佛道。鴟鴉嗜鼠蝍蛆甘螮。以此而推何
T2103_.52.0296a27: 可嗜著。至於豺犬野犴皆知嗜肉。人最有知
T2103_.52.0296a28: 勝諸衆生。近與此等同甘臭腥。豈直常懷殺
T2103_.52.0296a29: 心斷大慈種。凡食肉者自是可鄙。諸大徳僧
T2103_.52.0296b01: 諸解義者講涅槃經。何可不慇懃。此句令聽
T2103_.52.0296b02: 受者心得悟解。又有一種愚癡之人云。我止
T2103_.52.0296b03: 噉魚實不食肉。亦應開示。此處不殊水陸。衆
T2103_.52.0296b04: 生同名爲肉。諸聽講者豈可不審諦受持如
T2103_.52.0296b05: 説修行。凡食肉者如前説。此皆是遠事未爲
T2103_.52.0296b06: 近切。諸大徳僧尼。當知噉食衆生者是魔行。
T2103_.52.0296b07: 噉食衆生是地獄種。噉食衆生是恐怖因。噉
T2103_.52.0296b08: 食衆生是斷命因。噉食衆生是自燒因。噉食
T2103_.52.0296b09: 衆生是自煮因。噉食衆生是自炮因。噉食衆
T2103_.52.0296b10: 生是自炙因。噉食衆生是自割因。噉食衆生
T2103_.52.0296b11: 是自剥因。噉食衆生是斷頭因。噉食衆生是
T2103_.52.0296b12: 斷手因。噉食衆生是斷足因。噉食衆生是破
T2103_.52.0296b13: 腹因。噉食衆生是破背因。噉食衆生是刳腹
T2103_.52.0296b14: 因。噉食衆生是碎髓因。噉食衆生是抉目因。
T2103_.52.0296b15: 噉食衆生是割鼻因。噉食衆生是截耳因。噉
T2103_.52.0296b16: 食衆生是貧窮因。噉食衆生是下賤因。噉食
T2103_.52.0296b17: 衆生是凍餓因。噉食衆生是醜陋因。噉食衆
T2103_.52.0296b18: 生是聾因。噉食衆生是盲因。噉食衆生是瘖
T2103_.52.0296b19: 因。噉食衆生是瘂因。噉食衆生是跛因。噉食
T2103_.52.0296b20: 衆生是蹇因。噉食衆生是瘡因。噉食衆生是
T2103_.52.0296b21: 瘍因。噉食衆生是疥因。噉食衆生是癬因。噉
T2103_.52.0296b22: 食衆生是瘤因。噉食衆生是癭因。噉食衆生
T2103_.52.0296b23: 是
因。噉食衆生是疵因。噉食衆生是癰
T2103_.52.0296b24: 因。噉食衆生是癤因。噉食衆生是痔因。噉
T2103_.52.0296b25: 食衆生是疽因。噉食衆生是瘺因。噉食衆
T2103_.52.0296b26: 生是癩因。噉食衆生是致蚤因。噉食衆生
T2103_.52.0296b27: 是致虱因。噉食衆生是致蚊因。噉食衆生
T2103_.52.0296b28: 是致虻因。噉食衆生是遭毒蟲因。噉食衆
T2103_.52.0296c02: 是腹痛因。噉食衆生是胸痛因。噉食衆生是
T2103_.52.0296c03: 背痛因。噉食衆生是手痛因。噉食衆生是足
T2103_.52.0296c04: 痛因。噉食衆生是髓痛因。噉食衆生是腸痛
T2103_.52.0296c05: 因。噉食衆生是筋縮因。噉食衆生是胃反因。
T2103_.52.0296c06: 噉食衆生是脈絶因。噉食衆生是血流因。噉
T2103_.52.0296c07: 食衆生是咽塞因。噉食衆生是喉痛因。噉食
T2103_.52.0296c08: 衆生是風病因。噉食衆生是水病因。噉食衆
T2103_.52.0296c09: 生是四大不調適因。噉食衆生是五藏不調
T2103_.52.0296c10: 適因。噉食衆生是六腑不調適因。噉食衆生
T2103_.52.0296c11: 是顛因。噉食衆生是狂因。噉食衆生乃至是
T2103_.52.0296c12: 四百四病一切衆因。噉食衆生是熱因。噉食
T2103_.52.0296c13: 衆生是惱因。噉食衆生是受壓因。噉食衆生
T2103_.52.0296c14: 是遭水因。噉食衆生是遭火因。噉食衆生是
T2103_.52.0296c15: 遭風因。噉食衆生是遭偸因。噉食衆生是遭
T2103_.52.0296c16: 劫因。噉食衆生是遭賊因。噉食衆生是鞭因。
T2103_.52.0296c17: 噉食衆生是杖因。噉食衆生是笞因。噉食衆
T2103_.52.0296c18: 生是督因。噉食衆生是罵因。噉食衆生是辱
T2103_.52.0296c19: 因。噉食衆生是繋因。噉食衆生是縛因。噉食
T2103_.52.0296c20: 衆生是幽因。噉食衆生是閉因。噉食衆生是
T2103_.52.0296c21: 生苦因。噉食衆生是老苦因。噉食衆生是病
T2103_.52.0296c22: 苦因。噉食衆生是死苦因。噉食衆生是怨憎
T2103_.52.0296c23: 會苦因。噉食衆生是愛別離苦因。噉食衆生
T2103_.52.0296c24: 是求不得苦因。噉食衆生是五受陰苦因。噉
T2103_.52.0296c25: 食衆生是行苦因。噉食衆生是壞苦因。噉食
T2103_.52.0296c26: 衆生是苦苦因。噉食衆生是想地獄因。噉食
T2103_.52.0296c27: 衆生是黒繩地獄因。噉食衆生是衆合地獄
T2103_.52.0296c28: 因。噉食衆生是叫喚地獄因。噉食衆生是大
T2103_.52.0296c29: 叫喚地獄因。噉食衆生是熱地獄因。噉食衆
T2103_.52.0297a01: 生是大熱地獄因。噉食衆生是阿鼻地獄因。
T2103_.52.0297a02: 噉食衆生是八寒八熱地獄因。乃至是八萬
T2103_.52.0297a03: 四千鬲子地獄因乃至是不可説不可説鬲子
T2103_.52.0297a04: 地獄因。噉食衆生乃至是一切餓鬼因。噉食
T2103_.52.0297a05: 衆生乃至是一切畜生因。當知餓鬼有無量
T2103_.52.0297a06: 苦。當知畜生有無量苦。畜生暫生暫死爲物
T2103_.52.0297a07: 所害。生時有無量怖畏。死時有無量怖畏。此
T2103_.52.0297a08: 皆是殺業因縁受如是果。若欲具列殺果展
T2103_.52.0297a09: 轉不窮盡。大地草木亦不能容受。向來所説
T2103_.52.0297a10: 雖復多途。擧要爲言。同一苦果。中自有輕
T2103_.52.0297a11: 重。所以今日致衆苦果。皆由殺業惱害衆生。
T2103_.52.0297a12: 略擧一隅粗言少分
T2103_.52.0297a13: 諸大徳僧尼。諸義學僧尼。諸寺三官。復當應
T2103_.52.0297a14: 思一大事。若使噉食衆生父。衆生亦報噉食
T2103_.52.0297a15: 其父。若噉食衆生母。衆生亦報噉食其母。若
T2103_.52.0297a16: 噉食衆生子。衆生亦報噉食其子。如是怨對
T2103_.52.0297a17: 報相噉食。歴劫長夜無有窮已。如經説。有一
T2103_.52.0297a18: 女人五百世害狼兒。狼兒亦五百世害其子。
T2103_.52.0297a19: 又有女人五百世斷鬼命根。鬼亦五百世斷
T2103_.52.0297a20: 其命根。如此皆是經説。不可不信。其餘相報
T2103_.52.0297a21: 推例可知。諸大徳僧尼。諸義學僧尼。諸寺
T2103_.52.0297a22: 三官。又有一大事當應信受。從無始以來至
T2103_.52.0297a23: 于此生。經歴六道備諸果報。一切親縁遍一
T2103_.52.0297a24: 切處。直以經生歴死神明隔障。是諸眷屬不
T2103_.52.0297a25: 復相識。今日衆生或經是父母。或經是師長。
T2103_.52.0297a26: 或經是兄弟。或經是姉妹。或經是兒孫。或經
T2103_.52.0297a27: 是朋友。而今日無有道眼。不能分別。還相噉
T2103_.52.0297a28: 食不自覺知。噉食之時。此物有靈。即生忿恨
T2103_.52.0297a29: 還成怨對。向者至親還成至怨。如是之事豈
T2103_.52.0297b01: 可不思。暫爭舌端一時少味。永與宿親長爲
T2103_.52.0297b02: 怨對。可爲痛心難以言説。白衣居家未可適
T2103_.52.0297b03: 道。出家學人被如來衣習菩薩行。宜應深
T2103_.52.0297b04: 思
T2103_.52.0297b05: 諸大徳僧尼。諸義學僧尼。諸寺三官。又復當
T2103_.52.0297b06: 思一事。凡噉食衆生是一切衆生惡知識。是
T2103_.52.0297b07: 一切衆生怨家。如是怨家遍滿六道。若欲修
T2103_.52.0297b08: 行皆爲障難。一理中障難。二事中障難。何者。
T2103_.52.0297b09: 是理中障難。以業因縁自生障難。令此行人
T2103_.52.0297b10: 愚癡無慧。不知出要無有方便。設値善知識
T2103_.52.0297b11: 不能信受。設復信受不能習行。此是理中障
T2103_.52.0297b12: 難。事中障者。此諸怨對或在惡鬼中。或在毒
T2103_.52.0297b13: 獸中。或在有大力神中。或在大力龍中。或在
T2103_.52.0297b14: 魔中。或在天中。如是處處來作留難設令修
T2103_.52.0297b15: 行遇善知識深心信受適欲習行。便復難起。
T2103_.52.0297b16: 或引入邪道。或惱令心亂修戒修定修慧。修
T2103_.52.0297b17: 諸功徳常不清淨常不滿足。皆是舊怨起諸
T2103_.52.0297b18: 對障。此是事中障難。如是之事又宜深心
T2103_.52.0297b19: 思。但以一噉食衆生因縁。能遠離一切佛法。
T2103_.52.0297b20: 有如是種種過患。貪毒亦如是。瞋毒亦如是。
T2103_.52.0297b21: 癡毒如是。三毒等分皆同過患。相與宜深自
T2103_.52.0297b22: 覺察善思方便
T2103_.52.0297b23: 弟子蕭衍。又復敬白。諸大徳僧尼諸義學僧
T2103_.52.0297b24: 尼諸寺三官。北山蒋帝猶且去殺。若以不殺
T2103_.52.0297b25: 祈願輒得上教。若以殺祈願輒不得教想。
T2103_.52.0297b26: 今日大衆已應聞知。弟子已勒諸廟祀及以
T2103_.52.0297b27: 百姓凡諸群祀。若有祈報者皆不得薦生類。
T2103_.52.0297b28: 各盡誠心止修蔬供。蒋帝今日行菩薩道。諸
T2103_.52.0297b29: 出家人云何反食衆生行諸魔行。一日北山
T2103_.52.0297c01: 爲蒋帝齋。所以皆請菜食僧者。正以幽靈悉
T2103_.52.0297c02: 能鑒見。若不菜食僧作菜食往。將恐蒋帝惡
T2103_.52.0297c03: 賤佛法怪望弟子。是請法師當見此意
T2103_.52.0297c04: 弟子蕭衍。又敬白大徳僧尼諸義學者一切
T2103_.52.0297c05: 寺官。弟子蕭衍於十方一切諸佛前。於十方
T2103_.52.0297c06: 一切尊法前。於十方一切聖僧前。與諸僧尼
T2103_.52.0297c07: 共申約誓。今日僧衆還寺已後。各各檢勒使
T2103_.52.0297c08: 依佛教。若復飮酒噉肉不如法者。弟子當依
T2103_.52.0297c09: 王法治問。諸僧尼若被如來衣不行如來行。
T2103_.52.0297c10: 是假名僧。與賊盜不異。如是行者猶是弟子
T2103_.52.0297c11: 國中編戸一民。今日以王力足相治問。若爲
T2103_.52.0297c12: 外司聽察所得若爲寺家自相糺擧。不問年
T2103_.52.0297c13: 時老少。不問門徒多少。弟子當令寺官集僧
T2103_.52.0297c14: 衆鳴揵槌捨戒還俗著在家服。依涅槃經還
T2103_.52.0297c15: 俗策使。唯取老舊者。最多門徒者。此二種
T2103_.52.0297c16: 人最宜先問。何以故。治一無行小僧。不足以
T2103_.52.0297c17: 改革物心。治如是一大僧。足以驚動視聽。推
T2103_.52.0297c18: 計名徳大僧。不應有此。設令有此當依法治
T2103_.52.0297c19: 問。其餘小僧故自妄言。今日集會此是大事
T2103_.52.0297c20: 因縁。非直一切諸佛在此。非直一切尊法在
T2103_.52.0297c21: 此。非直一切聖僧在此。諸天亦應遍滿虚空。
T2103_.52.0297c22: 諸仙亦應遍滿虚空。護世四王亦應在此。金
T2103_.52.0297c23: 剛密迹大辯天神。功徳天神。韋駄天神。毘
T2103_.52.0297c24: 紐天神。摩醯首羅。散脂大將。地神堅牢。迦毘
T2103_.52.0297c25: 羅王。孔雀王。封頭王。富尼跋陀羅伽王。阿修
T2103_.52.0297c26: 羅伽王。摩尼跋陀羅伽王。金毘羅王。十方二
T2103_.52.0297c27: 十八部夜叉神王。一切持咒神王。六方大護
T2103_.52.0297c28: 都使安國。如是一切有大神足力。有大威徳
T2103_.52.0297c29: 力。以如是一切善神遍滿虚空。五方龍王娑
T2103_.52.0298a01: 竭龍王阿耨龍王。難陀龍王。跋難陀龍王。伊
T2103_.52.0298a02: 那滿龍王。如是一切菩薩龍王。亦應遍滿在
T2103_.52.0298a03: 此。天龍夜叉揵闥婆王。阿修羅王。迦婁羅
T2103_.52.0298a04: 王。緊那羅王摩睺羅伽王。人非人等。如是一
T2103_.52.0298a05: 切有大神足力。有大威徳力。八部神王皆應
T2103_.52.0298a06: 在此。今日土地山川房廟諸神。亦應仄塞虚
T2103_.52.0298a07: 空。如是幽顯莫不鑒觀。唯無瑕者可以戮人。
T2103_.52.0298a08: 唯自淨者可以淨人。弟子今日昌言此事。僧
T2103_.52.0298a09: 尼必當有不平色。設令刳心擲地以示僧
T2103_.52.0298a10: 與數片肉無以取信。古人有言非知之難其
T2103_.52.0298a11: 在行之。弟子蕭衍雖在居家不持戒。今日當
T2103_.52.0298a12: 先自爲誓以明本心。弟子蕭衍從今以去至
T2103_.52.0298a13: 于道場。若飮酒放逸起諸婬欲。欺誑妄語噉
T2103_.52.0298a14: 食衆生。乃至飮於乳蜜及以蘇酪。願一切有
T2103_.52.0298a15: 大力鬼神。先當苦治蕭衍身。然後將付地獄
T2103_.52.0298a16: 閻羅王與種種苦。乃至衆生皆成佛盡。弟子
T2103_.52.0298a17: 蕭衍。猶在阿鼻地獄中。僧尼若有飮酒噉魚
T2103_.52.0298a18: 肉者而不悔過。一切大力鬼神亦應如此治
T2103_.52.0298a19: 問。増廣善衆清淨佛道。若未爲幽司之所治
T2103_.52.0298a20: 問猶在世者。弟子蕭衍。當如法治問。驅令還
T2103_.52.0298a21: 俗與居家衣隨時役使。願今日二部僧尼。各
T2103_.52.0298a22: 還本寺匡正佛法和合時衆。皆令聽經法者
T2103_.52.0298a23: 如説修行。不可復令斷大慈種。使佛子不續。
T2103_.52.0298a24: 若有犯法破戒者皆依僧制如法治問。若有
T2103_.52.0298a25: 容受不相治擧者。當反任罪
T2103_.52.0298a26: 又僧尼寺。有事四天王迦毘羅神。猶設鹿頭
T2103_.52.0298a27: 及羊肉等。是事不可急宜禁斷。若不禁斷寺
T2103_.52.0298a29: 弟子蕭衍。敬白諸大徳僧尼諸義學僧尼諸
T2103_.52.0298b01: 寺三官。向已粗陳魚肉障累招致苦果。今重
T2103_.52.0298b02: 復欲通白一言。閻浮提壽云百二十。至於世
T2103_.52.0298b03: 間罕聞其人。遷變零落亦無宿少。經言。以一
T2103_.52.0298b04: 念頃有六十刹那。生老無常謝不移時。暫有
T2103_.52.0298b05: 諸根俄然衰滅。三途等苦倏忽便及。欲離地
T2103_.52.0298b06: 獄其事甚難。戒徳清淨猶懼不免。況於毀犯
T2103_.52.0298b07: 安可免乎。雖復長齋菜食。不勤方便欲免苦
T2103_.52.0298b08: 報。亦無是處。何以故。爾此生雖可不犯衆罪。
T2103_.52.0298b09: 後報業強現無方便。三途等苦不能遮止。況
T2103_.52.0298b10: 復飮酒噉食衆生。諸僧尼必信佛語。宜自力
T2103_.52.0298b11: 勵。若云菜食爲難。此是信心薄少。若有信心
T2103_.52.0298b12: 宜應自強。有決定心菜食何難。菜蔬魚肉倶
T2103_.52.0298b13: 是一惑。心若能安便是甘露上味。心若不安
T2103_.52.0298b14: 便是臭穢下食。所以涅槃經言。受食之時令
T2103_.52.0298b15: 作子想。如倶非惑豈須此法。且置遠事止借
T2103_.52.0298b16: 近喩。今已能蔬食者懕惡血腥。甚於不能
T2103_.52.0298b17: 蔬食者。懕＊惡菜茹事等如此。宜應自力迴不
T2103_.52.0298b18: 善惑以爲善惑。就善惑中重爲方便。食菜子
T2103_.52.0298b19: 想。以如是心便得決定。凡不能離魚肉者皆
T2103_.52.0298b20: 云。菜蔬冷於人虚乏。魚肉温於人補益。作
T2103_.52.0298b21: 如是説皆是倒見。今試復粗言。其事不爾。若
T2103_.52.0298b22: 久食菜人榮衞流通。凡如此人法多患熱。榮
T2103_.52.0298b23: 衞流通則能飮食。以飮食故氣力充滿。是則
T2103_.52.0298b24: 菜蔬不冷能有補益。諸苦行人亦皆菜蔬。多
T2103_.52.0298b25: 悉患熱類皆堅強。神明清爽少於昏疲。凡魚
T2103_.52.0298b26: 爲性類皆多冷。血腥爲法増長百疾。所以食
T2103_.52.0298b27: 魚肉者神明理當昏濁。四體法皆沈重無論。
T2103_.52.0298b28: 方招後報有三途苦。即時四大交有不及。此
T2103_.52.0298b29: 豈非惑者。用心各有所執。甘魚肉者便謂爲
T2103_.52.0298c01: 温爲補。此是倒見事不可信。復有一種人。食
T2103_.52.0298c02: 菜以爲冷便復解素。此是行者未得菜意。菜
T2103_.52.0298c03: 與魚肉如水與火。食菜裁欲得力。復噉魚
T2103_.52.0298c04: 肉。魚肉腥臊能滅菜力。所以惑者云。菜爲性
T2103_.52.0298c05: 冷。凡數解素人。進不得菜蔬之力。退不得魚
T2103_.52.0298c06: 肉邪益。法多羸冷少有堪能。是諸僧尼復當
T2103_.52.0298c07: 知一事。凡食魚肉是魔境界行於魔行。心不
T2103_.52.0298c08: 決定多有留難。内外衆共魔相嬈作。所以行
T2103_.52.0298c09: 者思念。魚肉酒是魔漿。故不待言。凡食魚肉
T2103_.52.0298c10: 嗜飮酒者。善神遠離内無正氣。如此等人法
T2103_.52.0298c11: 多衰惱。復有一種人。雖能菜食。恃此憍慢多
T2103_.52.0298c12: 於瞋恚。好生貪求。如是之人亦墮魔界多於
T2103_.52.0298c13: 衰惱。又有一種人。外行似熟内心麁惡。見人
T2103_.52.0298c14: 勝已常懷忿嫉。所行不善皆悉覆相。如是等
T2103_.52.0298c15: 人亦行魔界。雖復菜蔬亦多衰惱。若心力決
T2103_.52.0298c16: 正蔬食若節。如是等人。多爲善力所扶。法
T2103_.52.0298c17: 多堪能。有不直者宜應思覺。勿以不決定心
T2103_.52.0298c18: 期決定人。諸大徳僧尼有行業已成者。今日
T2103_.52.0298c19: ＊以去善相開導。令未得者今去皆得。若已習
T2103_.52.0298c20: 行願堅志力。若未曾行願皆改革。今日相與
T2103_.52.0298c21: 共爲菩提種子。勿怪。弟子蕭衍。向來所白
T2103_.52.0298c22: 寺官三百六十八人宿徳二十五人義
T2103_.52.0298c23: 學五百七十四人 導師三十九人
T2103_.52.0298c24: 右牒衆僧合一千六人
T2103_.52.0298c25: 寺官三百六十九人 義學六十八人 導
T2103_.52.0298c26: 師五人
T2103_.52.0298c27: 右牒合尼僧四百四十二人
T2103_.52.0298c28: 并右牒僧尼合一千四百四十八人。並以
T2103_.52.0298c29: 五月二十二日五更。一唱到鳳莊門
T2103_.52.0299a01: 二十三日旦。光宅寺法雲。於華林殿前登
T2103_.52.0299a02: 東向高座爲法師。瓦官寺慧明。登西向高
T2103_.52.0299a03: 座爲都講。唱大涅槃經四相品四分之一。
T2103_.52.0299a04: 陳食肉者斷大慈種義。法雲解釋。輿駕親
T2103_.52.0299a05: 御。地鋪席位於高座之北。僧尼二衆各以
T2103_.52.0299a06: 次列坐。講畢。耆闍寺道澄。又登西向高座。
T2103_.52.0299a07: 唱此斷肉之文。次唱所傳之語。唱竟又禮
T2103_.52.0299a08: 拜懺悔。普設中食竟出◎
T2103_.52.0299a09: ◎二十三日。會其後諸僧尼。或猶云。律中無
T2103_.52.0299a10: 斷肉事及懺悔食肉法。其月二十九日。又勅
T2103_.52.0299a11: 請義學僧一百四十一人義學尼五十七人。
T2103_.52.0299a12: 於華林華光殿使莊嚴寺法超。奉誠寺僧辯。
T2103_.52.0299a13: 光宅寺寶度等三律師。昇高座御席地施座。
T2103_.52.0299a14: 餘僧尼亦爾
T2103_.52.0299a15: 制旨問法超等三律師曰。古人云。止沸莫若
T2103_.52.0299a16: 去薪。息過莫若無言。弟子無言乃復甚易。但
T2103_.52.0299a17: 欲成人之美使佛種相續與諸僧尼共弘法
T2103_.52.0299a18: 教。兼即事中亦不得默已。故今集會於大衆
T2103_.52.0299a19: 前。求律中意。聞諸
T2103_.52.0299a20: 僧道。律中無有斷肉法。又無懺悔食肉法。
T2103_.52.0299a21: 諸律師從來作若爲開導。使人致有此疑。
T2103_.52.0299a22: 法超奉答。律教是一。而人取文下之旨不同。
T2103_.52.0299a23: 法超所解。律雖許噉三種淨肉。而意實欲永
T2103_.52.0299a24: 斷。何以知之。先明斷十種不淨肉。次令食三
T2103_.52.0299a25: 種淨肉。未令食九種淨肉。如此漸制。便是
T2103_.52.0299a26: 意欲永斷。法超常日講。恒作如此説
T2103_.52.0299a27: 制又問僧辯法師。復作若爲開導。僧辯奉答。
T2103_.52.0299a28: 僧辯從來所解大意。亦不異法超。但教有深
T2103_.52.0299a29: 淺。階級引物。若論噉三種淨肉。理當是過。但
T2103_.52.0299b01: 教既未極。所以許其如此
T2103_.52.0299b02: 制又問寶度法師。復若爲開導。寶度奉答。愚
T2103_.52.0299b03: 短所解只是漸教。所以律文許噉三種淨肉。
T2103_.52.0299b04: 若涅槃究竟明於正理。不許食肉。若利根者。
T2103_.52.0299b05: 於三種淨肉教。即得悉不食解。若鈍根之人。
T2103_.52.0299b06: 方待後教
T2103_.52.0299b07: 制又問法超法師。向答是文外意。若依律文
T2103_.52.0299b08: 作若爲判。奉答。常日解義只作向者所説
T2103_.52.0299b09: 制問僧辯法師。意復云何同超法師不。奉答。
T2103_.52.0299b10: 同法超所解
T2103_.52.0299b11: 制問法超法師。從來作此解律。諸律師並皆
T2103_.52.0299b12: 噉肉爲不噉肉。法超奉答。不知餘人並若爲。
T2103_.52.0299b13: 法超從來自不食肉
T2103_.52.0299b14: 制問僧辯法師。復食肉不。僧辯奉答。昔恒不
T2103_.52.0299b15: 食肉。中年疾病有時暫開
T2103_.52.0299b16: 制問寶度法師。復云何。奉答。本住定林末移
T2103_.52.0299b17: 光宅。二處不得進肉。若在餘處爲疾病亦不
T2103_.52.0299b18: 免開。問講律時噉肉不奉答。講時必有徒衆。
T2103_.52.0299b19: 於徒衆中不敢
T2103_.52.0299b20: 問不敢有兩義。爲不敢食爲不敢不食
T2103_.52.0299b21: 制又問僧辯法師。常日講律時爲當許徒衆
T2103_.52.0299b22: 食肉。爲當不許。若不許噉肉有食肉者應驅
T2103_.52.0299b23: 遣去。若許者作若爲説。奉答。若約教解不全
T2103_.52.0299b24: 言不許。若論其意未常開許
T2103_.52.0299b25: 問今正問。約教時爲許爲不許。答約教不遮｣
T2103_.52.0299b26: 問不遮是許爲是不許。答引其向理許其得
T2103_.52.0299b27: 食三種淨肉
T2103_.52.0299b28: 問見殺亦可不見。聞殺亦可不聞。疑作若爲
T2103_.52.0299b29: 得免。答若見因縁不假疑。聞因縁亦不假疑。
T2103_.52.0299c01: 唯遇得者疑
T2103_.52.0299c02: 問以錢買魚肉。是疑非疑。答若理中理自是
T2103_.52.0299c03: 疑
T2103_.52.0299c04: 問不得以理中見。答若理中爲論。衆僧不應
T2103_.52.0299c05: 市魚肉。今所問事中是疑不。答若約教非疑
T2103_.52.0299c06: 問市中人爲誰殺。答乃爲買者殺。但買者不
T2103_.52.0299c07: 作此想
T2103_.52.0299c08: 問買肉者此人既不惛亂。豈得不知是爲買
T2103_.52.0299c09: 者殺而不作此想。答于時作現死肉心
T2103_.52.0299c10: 問爲自死詺作死。爲殺詺作死。答此旨是理
T2103_.52.0299c11: 中言。約教辯只得如此
T2103_.52.0299c12: 問法師既爲人講説爲人明導。爲人法城。云
T2103_.52.0299c13: 何言只得如此。但問作意使人買時作若爲
T2103_.52.0299c14: 意。答買自死者意
T2103_.52.0299c15: 問若自死者處處應有寺中。亦應有自死者。
T2103_.52.0299c16: 何假往屠肉家買。答理中居然是疑
T2103_.52.0299c17: 問若理中居然是疑者。云何得不疑肉食。僧
T2103_.52.0299c18: 辯無復對
T2103_.52.0299c19: 制又問。此肉爲當作肉味。爲當作菜味。僧辯
T2103_.52.0299c20: 奉答。猶作肉味
T2103_.52.0299c21: 問爲是慈心故食肉。無慈心故食肉。答此非
T2103_.52.0299c22: 慈心
T2103_.52.0299c23: 問若非慈心。豈得非殺耶。答理中常應不得。
T2103_.52.0299c24: 約事故如此
T2103_.52.0299c25: 問律教欲使人出離不。答令人出離
T2103_.52.0299c26: 問食肉得出離不。答不得
T2103_.52.0299c27: 問若爾云何令食肉。答爲淺行者説。引其令
T2103_.52.0299c28: 深
T2103_.52.0299c29: 問爲具足戒者説。爲不具足者説。答爲具足
T2103_.52.0300a01: 者説
T2103_.52.0300a02: 問既爲具足者説。不爲童蒙。云何令食肉
T2103_.52.0300a03: 而是引其令深。答初教如此非是極教
T2103_.52.0300a04: 問云何。初教教具足戒人。答僧辯所解正自
T2103_.52.0300a05: 齊此
T2103_.52.0300a06: 制又問。律教起何時。僧辯奉答。起八年已後
T2103_.52.0300a07: 至涅槃
T2103_.52.0300a08: 問若如此涅槃經有斷肉。楞伽經有斷肉。央
T2103_.52.0300a09: 掘摩羅經亦斷肉。大雲經縛象經並斷肉律。
T2103_.52.0300a10: 若至涅槃云何無斷肉事。答律接續初教。所
T2103_.52.0300a11: 以如此
T2103_.52.0300a12: 問律既云接續初教至於涅槃。既至涅槃則
T2103_.52.0300a13: 應言斷肉。答若制教邊。此是接續初教通於
T2103_.52.0300a14: 五時。不言一切皆同。僧辯解正齊此
T2103_.52.0300a15: 問法師既是大律師。爲衆開導。今日大衆取
T2103_.52.0300a16: 判法師。不得言齊此。齊此亦不得住。不齊此
T2103_.52.0300a17: 亦不得住。只問此是優波離律不。答是
T2103_.52.0300a18: 問佛般泥洹時。優波離既親在坐。云何律文
T2103_.52.0300a19: 不斷食肉。答此是接續前近教
T2103_.52.0300a20: 問若言接近教。近教亦不明食肉。且涅槃前
T2103_.52.0300a21: 迦葉已持修行不食肉。法律若異此。則非優
T2103_.52.0300a22: 波離律。是異部家律。云何用此講説以化群
T2103_.52.0300a23: 僧。僧辯不復奉答
T2103_.52.0300a24: 制問寶度法師。説既同徳同行。云何解此語。
T2103_.52.0300a25: 寶度奉答。若律中事是優波離所出。經事悉
T2103_.52.0300a26: 是阿難所出
T2103_.52.0300a27: 問若爾律中事便當皆不出經。答若經中事
T2103_.52.0300a28: 牽律。律中事牽經
T2103_.52.0300a29: 問佛説經時有所制約。便集以爲律。何處方
T2103_.52.0300b01: 復牽律。若經皆牽律。是則説經應在律後。答
T2103_.52.0300b02: 只言經中有明戒處。愚謂應相關渉
T2103_.52.0300b03: 問若論相渉。三藏義何嘗不相渉。修多羅中
T2103_.52.0300b04: 亦有毘尼與毘曇。毘尼中亦有修多羅與毘
T2103_.52.0300b05: 曇。毘曇中亦有修多羅與毘尼。不言無此義。
T2103_.52.0300b06: 但問法師今所講律。是優波離律義。不違經
T2103_.52.0300b07: 不。答今所講是優波離律。與經不違
T2103_.52.0300b08: 問若是優波離律不違經者。則斷肉義不應
T2103_.52.0300b09: 異涅槃。答涅槃經顯斷肉律文雖不明。而優
T2103_.52.0300b10: 波離意未＊常開肉
T2103_.52.0300b11: 問律既是具教。優波離既不開肉。律何得無
T2103_.52.0300b12: 文。法師此解殊爲進退。只可爲寺中沙彌式
T2103_.52.0300b13: 叉摩尼説。不得以此答弟子。答寶度愚解正
T2103_.52.0300b14: 自極此
T2103_.52.0300b15: 制又問。下座諸律師。復云何解。龍光寺道恩
T2103_.52.0300b16: 奉答。律文不斷。涅槃經方斷
T2103_.52.0300b17: 問法師所講是誰律。答是佛律
T2103_.52.0300b18: 問所引乃極弘曠。只未知此律是優波離律
T2103_.52.0300b19: 不。答優波離仰述佛律
T2103_.52.0300b20: 問優波離悉集佛所説不。答集前四時。不集
T2103_.52.0300b21: 涅槃時
T2103_.52.0300b22: 問若爾迦葉那得語阿難道。佛從何處説法。
T2103_.52.0300b23: 至涅槃時集修多羅藏。語優波離道佛從何
T2103_.52.0300b24: 處説法。至涅槃時集毘尼藏。云何得言唯取
T2103_.52.0300b25: 前四時不取涅槃。答涅槃時不復制戒
T2103_.52.0300b26: 問涅槃云。夫食肉者斷大慈種。我從今日制
T2103_.52.0300b27: 諸弟子。不得復食一切肉。一切悉斷及自死
T2103_.52.0300b28: 者。如此制斷。是戒非戒。道恩不復奉答
T2103_.52.0300b29: 制又問。諸律師親自講律。諸大法師盡講大
T2103_.52.0300c01: 涅槃經。云何有時解素。素是何義。若不解是
T2103_.52.0300c02: 素。解則非素。素若使得不素。戒既是淨。亦可
T2103_.52.0300c03: 得使淨爲不淨不。諸講律師親違此教。外書
T2103_.52.0300c04: 所云。自踰短垣竊簡書法。正是此義宣武寺
T2103_.52.0300c05: 法寵奉答。閉穢門稱爲素開穢門稱不素
T2103_.52.0300c06: 問若爾衆僧云何開穢門。答實自不應得開。
T2103_.52.0300c07: 但貪欲情深。所以如此
T2103_.52.0300c08: 問云何懺悔。答懇惻至心是爲懺悔。若能懺
T2103_.52.0300c09: 悔是大丈夫
T2103_.52.0300c10: 問諸學人即時懺悔不。故如弟子請諸法師
T2103_.52.0300c11: 動至千數。導師唱導令懺悔者。于時諸法師
T2103_.52.0300c12: 懺悔＊以不。答那得不懺悔
T2103_.52.0300c13: 問若懺竟出寺更食肉不。答居然不食。但其
T2103_.52.0300c14: 中有無明多者。或亦不免更食
T2103_.52.0300c15: 問出寺更食。何如發初作者輕重。答一種
T2103_.52.0300c16: 問云何一種。初直爾而食。後已經於諸佛前
T2103_.52.0300c17: 誓方復更噉。云何一種。答初人無慚愧。後
T2103_.52.0300c18: 人有慚愧。乃得有勝初人義
T2103_.52.0300c19: 問若爾但先道慚愧痛打前人。而道我慚愧
T2103_.52.0300c20: 汝我打汝。我慚愧汝我食汝。答如大邪見人
T2103_.52.0300c21: 無慚愧。其既知慚愧。故知差不慚者
T2103_.52.0300c22: 問先道慚愧而猶噉食。此是知而故犯。非謂
T2103_.52.0300c23: 慚愧。若使先時不知。或是過誤。後方起愧乃
T2103_.52.0300c24: 是慚愧。豈非知而故犯。其罪大於不知。又復
T2103_.52.0300c25: 慚愧不得重犯。如其直犯。復是違破初心。
T2103_.52.0300c26: 論此爲罪所以彌大。答經有誠文。耆婆云汝
T2103_.52.0300c27: 有慚愧。故罪可滅。慚愧即是清白法
T2103_.52.0300c28: 問法師是得經言不得其意此明。若作罪後
T2103_.52.0300c29: 方知慚愧。此爲白法。不言發初慚愧而故作
T2103_.52.0301a01: 罪。以爲白法。答經又道慚愧爲上服。若爾便
T2103_.52.0301a02: 有非上服義
T2103_.52.0301a03: 問義亦如此。若正作罪。雖云慚愧終無所益。
T2103_.52.0301a04: 若作罪後能生慚愧者。乃是上服。法寵無復
T2103_.52.0301a05: 答
T2103_.52.0301a06: 法寵奉答事畢。三律師並下。又勅始興寺。景
T2103_.52.0301a07: 猷昇高座。讀楞伽央掘魔羅經所明斷肉經
T2103_.52.0301a08: 文。今載如左
T2103_.52.0301a11: 肉之人不應施肉。何以故。我見不食肉者有
T2103_.52.0301a12: 大功徳。佛讃迦葉。善哉善哉。汝今乃能善知
T2103_.52.0301a13: 我意。護法菩薩應當如是。善男子。從今日始
T2103_.52.0301a14: 不聽聲聞弟子食肉。若受檀越信施之時。應
T2103_.52.0301a15: 觀是食如子肉想。迦葉菩薩復白佛言。世尊。
T2103_.52.0301a16: 云何如來不聽食肉。善男子。夫食肉者斷大
T2103_.52.0301a17: 慈種。迦葉又言。如來何故先聽比丘食三種
T2103_.52.0301a18: 淨肉。迦葉。是三種淨肉隨事漸制。迦葉菩薩
T2103_.52.0301a19: 復白佛言。世尊。何因縁故十種不淨乃至九
T2103_.52.0301a20: 種清淨而復不聽。佛告迦葉。亦是因事漸次
T2103_.52.0301a21: 而制。當知即是現斷肉義。迦葉菩薩復白佛
T2103_.52.0301a22: 言。云何如來稱讃魚肉爲美食耶。善男子。我
T2103_.52.0301a23: 亦不説魚肉之屬爲美食也。我説甘蔗粳米
T2103_.52.0301a24: 石蜜一切穀麥及黒石蜜乳酪＊蘇油以爲美
T2103_.52.0301a25: 食。雖説應畜種種衣服。所應畜者要是壞色。
T2103_.52.0301a26: 何況貪著是魚肉味。迦葉復言。如來若制不
T2103_.52.0301a27: 食肉者。彼五種味乳酪酪漿生＊蘇熟＊蘇胡
T2103_.52.0301a28: 麻油等。及諸衣服憍奢耶衣珂貝皮革金銀
T2103_.52.0301a29: 盂器。如是等物亦不應受。善男子。不應同彼
T2103_.52.0301b01: 尼揵所見。如來所制一切禁戒各有異意。故
T2103_.52.0301b02: 聽食三種淨肉。異想故斷十種肉。異想故一
T2103_.52.0301b03: 切悉斷及自死者。迦葉。我從今日制諸弟子。
T2103_.52.0301b04: 不得復食一切肉也。迦葉。其食肉者。若行若
T2103_.52.0301b05: 住若坐若臥。一切衆生聞其肉氣悉生恐怖。
T2103_.52.0301b06: 譬如有人近師子已。衆人見之聞師子臭亦
T2103_.52.0301b07: 生恐怖。善男子。如人噉蒜臭穢可惡。餘人
T2103_.52.0301b08: 見之聞臭捨去。設遠見者猶不欲視。況當近
T2103_.52.0301b09: 之。諸食肉者亦復如是。一切衆生聞其肉氣。
T2103_.52.0301b10: 悉皆恐怖生畏死想。水陸空行有命之類悉
T2103_.52.0301b11: 捨之走。咸言此人是我等怨。是故菩薩不習
T2103_.52.0301b12: 食肉。爲度衆生示現食肉。雖現食之其實不
T2103_.52.0301b13: 食。善男子。如是菩薩清淨之食猶尚不食。況
T2103_.52.0301b14: 當食肉。善男子。我涅槃後無量百歳。四道聖
T2103_.52.0301b15: 人悉復涅槃。正法滅後於像法中當有比丘。
T2103_.52.0301b16: 似像持律少讀誦經。貪嗜飮食長養其身。其
T2103_.52.0301b17: 所被服麁陋醜惡。形容憔悴無有威徳。放畜
T2103_.52.0301b18: 牛羊擔負薪草。頭鬚髮爪悉皆長利。雖服袈
T2103_.52.0301b19: 裟猶如獵師。細視徐行如猫伺鼠。常唱是言
T2103_.52.0301b20: 我得羅漢。多諸病苦眠臥糞穢。外現賢善内
T2103_.52.0301b21: 懷貪嫉。如受瘂法婆羅門等。實非沙門現沙
T2103_.52.0301b22: 門像。邪見熾盛誹謗正法。如是等人。破壞如
T2103_.52.0301b23: 來所制戒律正行威儀説解脱果離不淨法。
T2103_.52.0301b24: 及壞甚深祕密之教。各自隨意反説經律。而
T2103_.52.0301b25: 作是言。如來皆聽我等食肉。自生此論。言是
T2103_.52.0301b26: 佛説。互共諍訟各自稱是沙門釋子。善男子。
T2103_.52.0301b27: 爾時復有諸沙門等。貯聚生穀受取肉魚手
T2103_.52.0301b28: 自作食執持油瓶。寶蓋革屣親近國王大臣
T2103_.52.0301b29: 長者。占相星宿。懃修醫道。畜養奴婢。金銀琉
T2103_.52.0301c01: 璃硨磲碼瑙頗梨眞珠珊瑚琥珀璧玉珂貝種
T2103_.52.0301c02: 種果蓏。學諸伎藝。畫師泥作造書教學。種
T2103_.52.0301c03: 植根栽。蟲道咒幻。和合諸藥。作倡伎樂。香
T2103_.52.0301c04: 花治身。摴蒲圍碁。學諸工巧若有比丘能離
T2103_.52.0301c05: 如是諸惡事者。當説是人眞我弟子。爾時迦
T2103_.52.0301c06: 葉復白佛言。世尊。諸比丘比丘尼優婆塞優
T2103_.52.0301c07: 婆夷因他而活。若乞食時得雜肉食。云何得
T2103_.52.0301c08: 食應清淨法。佛言。迦葉。當以水洗令與肉
T2103_.52.0301c09: 別。然後乃食。若其食器爲肉所汚。但使無味
T2103_.52.0301c10: 聽用無罪。若見食中。多有肉者則不應受。一
T2103_.52.0301c11: 切現肉悉不應食。食者得罪。我今唱是斷肉
T2103_.52.0301c12: 之制。若廣説者則不可盡。涅槃時到。是故略
T2103_.52.0301c13: 説。是則名爲能隨問答楞伽阿跋多羅寶經
T2103_.52.0301c14: 卷第四
T2103_.52.0301c15: 爾時大慧菩薩以偈問言
T2103_.52.0301c16: 彼諸菩薩等。志求佛道者。酒肉及與葱。飮食
T2103_.52.0301c17: 爲云何。惟願無上尊。哀愍爲演説。愚夫所
T2103_.52.0301c18: 貪著。臭穢無名稱。虎狼所甘嗜。云何而可
T2103_.52.0301c19: 食。食者生諸過。不食爲福善。惟願爲我説。食
T2103_.52.0301c20: 不食罪福
T2103_.52.0301c21: 大慧菩薩説偈問已。復白佛言。惟願世尊。爲
T2103_.52.0301c22: 我等説食不食肉功徳過惡。我及所菩薩。於
T2103_.52.0301c23: 現在未來當爲種種悕望肉食衆生分別説
T2103_.52.0301c24: 法。令彼衆生慈心相向。得慈心已各於住地
T2103_.52.0301c25: 清淨明了疾得究竟無上菩提。聲聞縁覺自
T2103_.52.0301c26: 地止息已。亦得逮成無上菩提。惡邪論法。
T2103_.52.0301c27: 諸外道輩。邪見斷常顛倒計著。尚有遮法不
T2103_.52.0301c28: 聽食肉。況復如來世間救護。正法成就而食
T2103_.52.0301c29: 肉耶。佛告大慧。善哉善哉。諦聽諦聽善思念
T2103_.52.0302a01: 之。當爲汝説。大慧白佛。唯然受教。佛告大
T2103_.52.0302a02: 慧。有無量因縁不應食肉。然我今當爲汝略
T2103_.52.0302a03: 説。謂一切衆生從本已來展轉因縁常爲六
T2103_.52.0302a04: 親。以親想故不應食肉。驢騾駱駝狐狗牛馬
T2103_.52.0302a05: 人獸等肉。屠者雜賣故不應食肉。不淨氣分
T2103_.52.0302a06: 所生長故不應食肉。衆生聞氣悉生恐怖。如
T2103_.52.0302a07: 栴陀羅及譚婆等。狗見憎惡驚怖群吠故不
T2103_.52.0302a08: 應食肉。又令修行者慈心不生故不應食肉。
T2103_.52.0302a09: 凡愚所嗜臭穢不淨。無善名稱故不應食肉。
T2103_.52.0302a10: 令諸咒術不成就故不應食肉。以殺生者見
T2103_.52.0302a11: 形起識。深味著故不應食肉。彼食肉者諸天
T2103_.52.0302a12: 所棄故不應食肉。令口氣臭故不應食肉。多
T2103_.52.0302a13: 惡夢故不應食肉。空閑林中虎狼聞香故不
T2103_.52.0302a14: 應食肉。令飮食無節故不應食肉。令修行者
T2103_.52.0302a15: 不生厭離故不應食肉。我常説言。凡所飮食。
T2103_.52.0302a16: 作食子肉想。作服藥想。故不應食肉。聽食肉
T2103_.52.0302a17: 者。無有是處。復次大慧。過去有王。名師子蘇
T2103_.52.0302a18: 陀娑。食種種肉遂至食人。臣民不堪即便
T2103_.52.0302a19: 謀反斷其俸祿。以食肉者有如是過故不應
T2103_.52.0302a20: 食肉。復次大慧。凡諸殺者爲財利故殺生屠
T2103_.52.0302a21: 販。彼諸愚癡食肉衆生。以錢爲網而捕諸肉。
T2103_.52.0302a22: 彼殺生者。若以財物若以釣網。取彼空行水
T2103_.52.0302a23: 陸衆生。種種殺害屠販求利。大慧。亦無不
T2103_.52.0302a24: 教不求不想而有魚肉。以是義故不應食肉。
T2103_.52.0302a25: 大慧。我有時説遮五種肉。或制十種。今於此
T2103_.52.0302a26: 經一切種一切時。開除方便一切悉斷。大慧。
T2103_.52.0302a27: 如來應供等正覺。尚無所食。況食魚肉。亦不
T2103_.52.0302a28: 教人。以大悲前行故。視一切衆生猶如一子。
T2103_.52.0302a29: 是故不聽令食子肉。爾時世尊欲重宣此義。
T2103_.52.0302b01: 而説偈言
T2103_.52.0302b02: 曾悉爲親屬。鄙穢不淨雜。不淨所生長。聞氣
T2103_.52.0302b03: 悉恐怖。一切肉與葱。及諸韭蒜等。種種放逸
T2103_.52.0302b04: 酒。修行常遠離。亦常離麻油。及諸穿孔床。以
T2103_.52.0302b05: 彼諸細蟲。於中極恐怖。飮食生放逸。放逸生
T2103_.52.0302b06: 諸覺。從覺生貪欲。是故不應食。由食生貪欲。
T2103_.52.0302b07: 貪令心迷醉。迷醉長愛欲。生死不解脱。爲利
T2103_.52.0302b08: 殺衆生。以財網諸肉。二倶是惡業。死墮叫呼
T2103_.52.0302b09: 獄。若無＊教想求。則無三淨肉。彼非無因有。
T2103_.52.0302b10: 是故不應食。彼諸修行者。由是悉遠離。十方
T2103_.52.0302b11: 佛世尊。一切咸訶責。展轉更相食。死墮虎狼
T2103_.52.0302b12: 類。臭穩可厭惡。所生常愚癡。多生＊栴陀羅。
T2103_.52.0302b13: 獵師譚婆種。或生陀夷尼。及諸肉食性。羅刹
T2103_.52.0302b14: 猫狸等。遍於是中生。縛象與大雲。央掘利
T2103_.52.0302b15: ＊魔羅。及此楞伽經。我悉制斷肉。諸佛及菩
T2103_.52.0302b16: 薩。聲聞所訶責。食已無慚愧。生生常癡冥。先
T2103_.52.0302b17: 説見聞疑。已斷一切肉。妄想不覺知。故生食
T2103_.52.0302b18: 肉處。如彼貪欲過。障閡聖解脱。酒肉葱韭
T2103_.52.0302b19: 蒜。悉爲聖道障。未來世衆生。於肉愚癡説。
T2103_.52.0302b20: 言此淨無罪。佛聽我等食。食如服藥想。亦如
T2103_.52.0302b21: 食子肉。知足生厭離。修行行乞食。安住慈心
T2103_.52.0302b22: 者。我説常厭離。虎狼諸惡獸。恒可同遊止。若
T2103_.52.0302b23: 食故血肉。衆生悉恐怖。是故修行者。慈心不
T2103_.52.0302b24: 食肉。食肉無慈慧。永背正解脱。及違聖表相。
T2103_.52.0302b25: 是故不應食。得生梵志種。及諸修行處。智慧
T2103_.52.0302b26: 富貴家。斯由不食肉
T2103_.52.0302b27: 央掘＊魔羅經第一卷
T2103_.52.0302b28: 上座迦葉。捨種種甘膳之食。捨肉味食。受持
T2103_.52.0302b29: 修行不食肉法
T2103_.52.0302c01: 央掘魔羅經。第二卷
T2103_.52.0302c02: 文殊師利白佛言。世尊因如來藏故諸佛不
T2103_.52.0302c03: 食肉耶。佛言。如是。一切衆生無始生死。生生
T2103_.52.0302c04: 輪轉無非父母兄弟姉妹。猶如伎兒變易無
T2103_.52.0302c05: 常。自肉他肉則是一肉。是故諸佛悉不食肉。
T2103_.52.0302c06: 復次文殊師利。一切衆生界我界即是一界。
T2103_.52.0302c07: 所宅之肉即是一肉。是故諸佛悉不食肉。文
T2103_.52.0302c08: 殊師利白佛言。世尊。珂貝獵蜜皮革繒綿。非
T2103_.52.0302c09: 自界肉耶。佛告文殊師利。勿作是語。如來遠
T2103_.52.0302c10: 離一切世間。如來不食。若言習近世間物者。
T2103_.52.0302c11: 無有是處。若習近者是方便。法若物展轉來
T2103_.52.0302c12: 者則可習近。若物所出處不可習近。若展轉
T2103_.52.0302c13: 來離殺者手則可習近。文殊師利白佛言。今
T2103_.52.0302c14: 此城中有一皮。師能作革。屣有人買施。是
T2103_.52.0302c15: 展轉來。佛當受不。復次世尊。若自死牛。牛主
T2103_.52.0302c16: 從栴陀羅取皮持付皮師。師作革屣施持
T2103_.52.0302c17: 戒人。此展轉來。可習近不。佛告文殊師利。若
T2103_.52.0302c18: 自死牛。牛主持皮用作革屣。施持戒人。爲應
T2103_.52.0302c19: 受不。若不受者是比丘法。若
T2103_.52.0302c20: 受者非慈悲。然不破戒唱經竟。制又語諸僧
T2103_.52.0302c21: 道。諸小僧輩看經未遍。互言無斷肉語。今日
T2103_.52.0302c22: 此經言何所道。所以唱此革屣文者。本意乃
T2103_.52.0302c23: 不在此。正爲此二十三日法雲法師講涅槃
T2103_.52.0302c24: 斷肉事。于時僧正慧超法寵法師難云。若經
T2103_.52.0302c25: 文究竟斷一切肉。乃至自死不得食者。此則
T2103_.52.0302c26: 同尼揵斷皮革不得著革屣。若開皮革得著
T2103_.52.0302c27: 革屣者。亦應開食肉。法雲法師乃已有通釋。
T2103_.52.0302c28: 而二法師難意未已。于時自仍通云。若是聖
T2103_.52.0302c29: 人故自不著此物。若中行人亦不著此。著此
T2103_.52.0303a01: 皆下行人。所以不同尼＊揵者語有。所含。若
T2103_.52.0303a02: 無麻紵之郷。亦有開皮革義論。有麻紵處大
T2103_.52.0303a03: 慈者。乃實應不著。但此事與食肉不得類
T2103_.52.0303a04: 同。凡著一革屣。經久不壤。若食噉衆生。就一
T2103_.52.0303a05: 食中便害無量身命。況日日餐咀數若恒沙。
T2103_.52.0303a06: 亦不可得用革屣以並斷肉。于時諸僧乃無
T2103_.52.0303a07: 復往復。恐諸小僧執以爲疑方成巨蔽。所以
T2103_.52.0303a08: 唱此不受革屣文。正欲釋一日所疑。非關前
T2103_.52.0303a09: 制。凡噉肉者是大罪障。經文道。昔與衆生經
T2103_.52.0303a10: 爲父母親屬。衆僧那不思。此猶忍食噉衆生。
T2103_.52.0303a11: 己不能投身餓虎割肉貿鷹。云何反更噉他
T2103_.52.0303a12: 身分。諸僧及領徒衆法師諸尼。及領徒衆者。
T2103_.52.0303a13: 各還本寺宣告諸小僧尼。令知此意
T2103_.52.0303a14: 制説此語竟。僧尼行道禮拜懺悔。設會事畢
T2103_.52.0303a15: 出
T2103_.52.0303a16: 其晩又勅員外散騎常侍太子左衞率周捨
T2103_.52.0303a17: 曰。法寵所言慚愧而食衆生。此是經中所明
T2103_.52.0303a18: 羅刹婦女云。我念汝我食汝。法寵此心。即是
T2103_.52.0303a19: 經之羅刹
T2103_.52.0303a20: 又勅捨云。僧辯所道自死肉。若如此説。鴟鴉
T2103_.52.0303a21: 鳩鴿觸處不死。那不見有一自死者。獐鹿雉
T2103_.52.0303a22: 兎充滿野澤。亦不甞見有一自死者。而覓死
T2103_.52.0303a23: 肉其就屠殺家。覓死魚必就罾網處。若非殺
T2103_.52.0303a24: 生豈有死肉。經言。買肉與自殺。此罪一等。我
T2103_.52.0303a25: 本不自爲。正爲諸僧尼作離苦因縁
T2103_.52.0303a26: 又勅捨云。衆生所以不可殺生。凡一衆生具
T2103_.52.0303a27: 八萬戸蟲。經亦説有八十億萬戸蟲。若斷一
T2103_.52.0303a28: 衆生命。即是斷八萬戸蟲命。自死衆生又不
T2103_.52.0303a29: 可食者。前附蟲雖已滅謝。後所附蟲其數復
T2103_.52.0303b01: 衆。若煮若炙此斷附蟲。皆無復命。利舌端少
T2103_.52.0303b02: 味。害無量衆生。其中小者非肉眼能觀。其中
T2103_.52.0303b03: 大者炳然共見。滅慈悲心増長惡毒。其實
T2103_.52.0303b04: 非沙門釋子所可應行
T2103_.52.0303b05: 又勅捨云。衆僧食肉罪劇白衣。白衣食肉。乃
T2103_.52.0303b06: 不免地獄而止是一罪。至於衆僧食肉。既犯
T2103_.52.0303b07: 性罪又傷戒律。以此爲言有兩重罪。若是學
T2103_.52.0303b08: 問衆僧食肉者。此爲惡業復倍於前。所以如
T2103_.52.0303b09: 此。既親逹經教爲人講説。口稱慈悲心懷毒
T2103_.52.0303b10: 害。非是不知。知而故犯。言行既違即成詭妄。
T2103_.52.0303b11: 論學問人食肉。則罪有三重。所以貴於解義。
T2103_.52.0303b12: 正爲如説修行。反復噉食魚肉侵酷生類。作
T2103_.52.0303b13: 惡知識起衆怨對。墜墮地獄疾於
矛。善惡
T2103_.52.0303b14: 報應必也不亡。凡出家人實宜深思
T2103_.52.0303b15: 又勅捨云。聲聞受律儀戒。本制身口七支。一
T2103_.52.0303b16: 受之後。乃至睡眠悶等律儀恒生。念念得未
T2103_.52.0303b17: 曾得律儀。所以爾者。睡眠等非起惡心。故
T2103_.52.0303b18: 不損不失。乃至常生。若起欲殺心。於聲聞法
T2103_.52.0303b19: 雖不失身口戒。而於戒有損非唯損不殺戒。
T2103_.52.0303b20: 亦兼汚餘戒。至於手夾齒齧動身口業。則失
T2103_.52.0303b21: 身口戒。爾時律儀無作。即斷不續。既失不殺
T2103_.52.0303b22: 戒。亦損汚餘戒。所以爾者。旃陀羅人爲屠肉
T2103_.52.0303b23: 時。爲何等人殺。正爲食者。若食肉即有殺
T2103_.52.0303b24: 分。於不殺戒即成有缺。若謂於善律儀受殺
T2103_.52.0303b25: 生分。於不殺戒無所缺者。是不善律儀人持
T2103_.52.0303b26: 八戒齋。是惡律儀猶應相續。若惡律儀人持
T2103_.52.0303b27: 八戒齋。惡律儀不復相續者。是知善律儀人
T2103_.52.0303b28: 受諸殺分。是不殺戒即時便缺別解脱戒。不
T2103_.52.0303b29: 復解脱。惡律儀人無論持八戒。齋但起一念
T2103_.52.0303c01: 善。心惡律儀即。斷若一念不斷。多念亦應不
T2103_.52.0303c02: 斷。若多念斷是知一念時斷。善律儀人其事
T2103_.52.0303c03: 亦爾。無論受諸殺分。有少殺分不殺律儀即
T2103_.52.0303c04: 時亦爾。菩薩人持心戒。故自無有食衆生理。
T2103_.52.0303c05: 若缺聲聞戒終不免地獄等苦
T2103_.52.0303c06: 廣弘明集卷第二十六
T2103_.52.0303c07:
T2103_.52.0303c08:
T2103_.52.0303c09:
T2103_.52.0303c10:廣弘明集誡功篇序第二十七卷
T2103_.52.0303c11: 大唐西明寺沙門釋道宣撰
T2103_.52.0303c12: 夫群生所以久流轉生死海者。良由無戒徳
T2103_.52.0303c13: 之舟楫者也。若乘戒舟鼓以慈棹。而不能横
T2103_.52.0303c14: 截風濤遠登彼岸者。無此理也。故正教雖多
T2103_.52.0303c15: 一戒而爲行本。其由出必由戸。何莫由斯戒
T2103_.52.0303c16: 矣。是以創起道意先識斯門。於諸心境籌度
T2103_.52.0303c17: 懷行。其状如何。故論云。夫受戒者慈悲爲務。
T2103_.52.0303c18: 於三千界内萬億日。月上至非想下及無間。
T2103_.52.0303c19: 所有生類並起慈心不行殺害。或盡形命或
T2103_.52.0303c20: 至成佛。長時類通統周法界。此一念善。功滿
T2103_.52.0303c21: 虚空。其徳難量。惟佛知際。不殺既爾。餘業例
T2103_.52.0303c22: 然。由斯戒徳故能遠大。所以上天下地幽顯
T2103_.52.0303c23: 聖賢。莫不憑祖此縁用爲基趾。經不云乎。戒
T2103_.52.0303c24: 如大地。生成住持。出有心發。是曰生也。聖道
T2103_.52.0303c25: 良資。是曰成也。法延六萬。是曰住也。保任
T2103_.52.0303c26: 三業。是曰持也。諸餘善法蓋闕此功。有入此
T2103_.52.0303c27: 門便稱聖種。乖斯妄立是謂凡流。長沒苦海
T2103_.52.0303c28: 出濟無日。自法移東夏千齡過半。在魏嘉平
T2103_.52.0303c29: 方聞戒法。自爾迄今道俗流布。然大聖垂教
T2103_.52.0292a02: 道士等有所啓請者並先須致敬然後陳理
T2103_.52.0292a03: 雖有此令僧竟不行時沙門釋彦琮不忍
T2103_.52.0292a04: 其事乃著福田論以抗之意在諷刺言之
T2103_.52.0292a05: 者無罪聞之者以自誡也帝後朝見諸沙門
T2103_.52.0292a06: 並無致敬者大業五年至西京郊南大張文
T2103_.52.0292a07: 物兩宗朝見僧等依舊不拜下勅曰條令久
T2103_.52.0292a08: 行僧等何爲不致敬時明贍法師對曰陛下
T2103_.52.0292a09: 弘護三寶當順佛言經中不令拜俗所以不
T2103_.52.0292a10: 敢違教又勅曰若不拜敬宋武時何以致敬
T2103_.52.0292a11: 對曰宋武虐君偏政不敬交有誅戮陛下異
T2103_.52.0292a12: 此無得下拜勅曰但拜僧等峙然如是數四
T2103_.52.0292a13: 令拜僧曰陛下必令僧拜當脱法服著俗衣
T2103_.52.0292a14: 此拜不晩帝夷然無何而止明日設大齋法
T2103_.52.0292a15: 祀都不述之後語群公曰朕謂僧中無人昨
T2103_.52.0292a16: 南郊對答亦有人矣爾後至終必無拜者其
T2103_.52.0292a17: 黄巾士女初聞令拜合一李衆連拜不已帝
T2103_.52.0292a18: 亦不齒問之
T2103_.52.0292a19: 議拜者。明沙門應致拜也。昔皇覺御宇。尚
T2103_.52.0292a20: 開信毀之源。豈唯像末不流弘約之議。頃
T2103_.52.0292a21: 以法海宏曠類聚難分有穢玄猷。頗聞朝
T2103_.52.0292a22: 聽致使拘文之士。廢道從人較而言之。未
T2103_.52.0292a23: 曰通方之巨唱也。余所以考諸。故實隨而
T2103_.52.0292a24: 彈焉。庶崇佛君子或能詳覽
T2103_.52.0292a25:
T2103_.52.0292a26:
T2103_.52.0292a27:
T2103_.52.0292a28:
T2103_.52.0292a29:
T2103_.52.0292b01:
T2103_.52.0292b02:
T2103_.52.0292b03:
T2103_.52.0292b04: 大唐西明寺沙門釋道宣撰
T2103_.52.0292b05: 若夫慈濟之道終古式瞻。厚命之方由來所
T2103_.52.0292b06: 重。故蠢蠢懷生喁喁哨類。莫不重形愛命
T2103_.52.0292b07: 憎生惡死。即事可覩豈待言乎。然有性渉昏
T2103_.52.0292b08: 明情含嗜慾。明者恕已爲喩。不加惱於含
T2103_.52.0292b09: 靈昏者利己爲懷。無存慮於物命。故能安忍
T2103_.52.0292b10: 苦楚縱蕩貪癡。以多殘爲聲勢。以利＊慾爲功
T2103_.52.0292b11: 徳。是知坑趙六十餘萬。終伏劍於秦邦。膳
T2103_.52.0292b12: 畢方丈爲常。窮形戮於都市。至於禍作殃
T2103_.52.0292b13: 及。方悔咎原徒思顧復。終無獲已。然則釋氏
T2103_.52.0292b14: 化本止殺爲先。由斯一道取濟群有。故慈爲
T2103_.52.0292b15: 佛心。慈爲佛室。慈善根力隨義而現。有心慈
T2103_.52.0292b16: 徳。通明起慮而登色界。況復慈定深勝兵毒
T2103_.52.0292b17: 所不能侵。慈徳感徴蛇虎爲之馴擾。末代門
T2103_.52.0292b18: 學師心者多。不思被忍辱之衣示福田之相。
T2103_.52.0292b19: 縱恣饕餮以酒肉爲身先。飮噉異於流俗。踐
T2103_.52.0292b20: 陟同於賢聖。經誥明示不得以佛爲師。譏醜
T2103_.52.0292b21: 塵點滅法在於斯矣。況復蠶衣肉食。聞沈侯
T2103_.52.0292b22: 之極誡。醞釀屠宰。見梁帝之嚴懲。觀其勸
T2103_.52.0292b23: 勗之文統其慇懃之至。足令心寒形慄。豈臨
T2103_.52.0292b24: 履之可擬乎。故上士聞之足流涕而無已。下
T2103_.52.0292b25: 愚詳此等長風之激空林。且夫生死推遷匪
T2103_.52.0292b26: 旦伊夕。隨業受報淪歴無窮。不思形神之疲
T2103_.52.0292b27: 勞。而重口腹之快利。終縻碎於大地。何所
T2103_.52.0292b28: 補於精靈乎。所以至人流慟常慘慼於狂生。
T2103_.52.0292b29: 大士興言慨怨魂於煩惱。撫膺弔影可不自
T2103_.52.0292c01: 憐。一旦苦臨於何逃責。既未位於正聚。何以
T2103_.52.0292c02: 抵於三途。行未登於初地。終有懷於五怖。輒
T2103_.52.0292c03: 舒事類。識者思之
T2103_.52.0292c04: 廣弘明集慈濟篇第六
| T2103_.52.0292c05: | 究竟慈悲論 | 齊沈 休文 | 與何胤書論止殺 | 梁周顒 |
| T2103_.52.0292c06: | 斷殺絶宗廟犧牲詔 | 梁武帝 并表請 | 誡殺家訓 | 北齊 顏之 |
| T2103_.52.0292c07: | 推 | 斷酒肉文 | 梁武帝 |
T2103_.52.0292c09: 釋氏之教義本慈悲。慈悲之要全生爲重。恕
T2103_.52.0292c10: 己因心以身觀物。欲使抱識懷知之類。愛生
T2103_.52.0292c11: 忌死之群。各遂厥宜得無遺夭。而俗迷日久
T2103_.52.0292c12: 淪惑難變。革之一朝則疑怪莫啓。設教立方
T2103_.52.0292c13: 毎由漸致。又以情嗜所染甘腴爲甚。嗜＊染
T2103_.52.0292c14: 於情尤難頓革。是故開設三淨用申權道。及
T2103_.52.0292c15: 涅槃後説立言將謝則大明隱惻貽厥將來。
T2103_.52.0292c16: 夫肉食蠶衣爲方未異。害命夭生事均理一。
T2103_.52.0292c17: 爚繭爛蛾。非可忍之痛。懸庖登俎。豈偏重
T2103_.52.0292c18: 之業。而去取異情開抑殊典。尋波討源良有
T2103_.52.0292c19: 未逹。漁人獻鮪。肉食同有其縁。桑妾登絲。
T2103_.52.0292c20: 蠶衣共頒其分。假手之義未殊。通閉之詳莫
T2103_.52.0292c21: 辯。訪理求宗未知所適。外典云。五畝之宅樹
T2103_.52.0292c22: 之以桑。則六十者可以衣帛矣。雞肫犬彘
T2103_.52.0292c23: 勿失其時。則七十者可以食肉矣。然則五十
T2103_.52.0292c24: 九年已前。所衣宜布矣。六十九年已前。所食
T2103_.52.0292c25: 宜蔬矣。輕煖於身事既難遣。甘滋於口又非
T2103_.52.0292c26: 易亡。封而爲言非有優劣。宜枲麻果菜事等
T2103_.52.0292c27: 義同攘寒實腹曾無一異。偏通繪纊當有別
T2103_.52.0292c28: 途。請試言之。夫聖道隆深非思不洽。仁被群
T2103_.52.0292c29: 生理無偏漏。拯麁去甚教義斯急。繒衣肉食
T2103_.52.0293a01: 非已則通。及晩説大典弘宣妙訓。禁肉之旨
T2103_.52.0293a02: 載現于言。黜繒之義斷可知矣。而禁淨之始
T2103_.52.0293a03: 猶通蠶革。蓋是敷説之儀。各有次第。亦猶闡
T2103_.52.0293a04: 提二義倶在一經。兩説參差各隨教立。若執
T2103_.52.0293a05: 前迷後。則闡提無入善之塗。禁淨通蠶。則
T2103_.52.0293a06: 含生無有頓免之望。難者又以闡提入道聞
T2103_.52.0293a07: 之後説。蠶革宜禁曾無概理。大聖弘旨義豈
T2103_.52.0293a08: 徒然。夫常住密奧傳譯遐阻。泥洹始度咸謂
T2103_.52.0293a09: 已窮。中出河西方知未盡。關中晩説厥義彌
T2103_.52.0293a10: 暢。仰尋條流理非備足。又案涅槃初説阿闍
T2103_.52.0293a11: 世王大迦葉阿難三部徒衆獨不來至。既而
T2103_.52.0293a12: 二人並來。惟無迦葉。迦葉佛大弟子。不容
T2103_.52.0293a13: 不至而經無至文理非備盡。昔涅槃未啓。十
T2103_.52.0293a14: 數年間廬阜名僧已有蔬食者矣。豈非乘心
T2103_.52.0293a15: 闇踐自與理合者哉。且一朝裂帛可以終年。
T2103_.52.0293a16: 烹牢待膳亘時引日。然則一歳八蠶已驚其
T2103_.52.0293a17: 驟。終朝未肉盡室驚嗟。拯危濟苦先其所急。
T2103_.52.0293a18: 敷説次序義實在斯。外聖又云。一人不耕必
T2103_.52.0293a19: 有受其飢者。故一人躬稼亦有受其飽焉。桑
T2103_.52.0293a20: 野漁川事雖非已。炮肉裂繒咸受其分。自涅
T2103_.52.0293a21: 槃東度。三肉罷縁。服膺至訓操概彌遠。促命
T2103_.52.0293a22: 有殫長蔬靡倦。秋禽夏卵比之如浮雲。山毛
T2103_.52.0293a23: 海錯事同於腐鼠。而繭衣絋服曾不惟疑。此
T2103_.52.0293a24: 蓋慮窮於文字思迷於弘旨。通方深信之客。
T2103_.52.0293a25: 庶有鑒於斯理。斯理一悟行迷克反。斷蠶肉
T2103_.52.0293a26: 之因。固蔬枲之業。然則含生之類。幾於免
T2103_.52.0293a27: 矣
T2103_.52.0293a28: 與何胤書梁周顒
T2103_.52.0293a29: 普通年中。何胤侈於味。食必方丈。後稍欲其
T2103_.52.0293b01: 甚者。使門人議之。學士鍾岏曰。蛆之就脯
T2103_.52.0293b02: 驟於屈伸。蟹之將煻躁擾彌甚。仁人用意深
T2103_.52.0293b03: 懷如怛。且不悴不榮曾芻蕘之不若。無馨無
T2103_.52.0293b04: 臭與瓦礫其何算
T2103_.52.0293b05: 有汝南周顒貽胤書曰。丈人所以未極遐蹈。
T2103_.52.0293b06: 惑在於不全菜耶。剉折之升鼎俎。網罟之興
T2103_.52.0293b07: 載册。其來寔遠。誰敢干議。觀聖人之設膳
T2103_.52.0293b08: 羞。乃復爲之品節。蓋以茹毛飮血與生民共
T2103_.52.0293b09: 始。縱而勿裁將無崖畔。善爲士者豈不以恕己
T2103_.52.0293b10: 爲懷。是各靜封疆罔相陵轢。況乃變之大者
T2103_.52.0293b11: 莫過死生。生之所重無過性命。性命之於彼
T2103_.52.0293b12: 極切。滋味之於我可
T2103_.52.0293b13: 永歳。彼就怨酷莫能自列。我業長久。吁哉
T2103_.52.0293b14: 可畏。且區區微卵脆薄易矜。歂彼弱麑顧歩
T2103_.52.0293b15: 宜愍。觀其飮啄飛沈使人憐悼。況可甘心撲
T2103_.52.0293b16: 揥加復恣忍呑嚼。至乃野牧成群閑豢重
T2103_.52.0293b17: 圈。量肉揣毛以俟支剥。如土委地。僉謂常理
T2103_.52.0293b18: 可爲愴息。事豈一途。若云三世理誣。則幸矣。
T2103_.52.0293b19: 良快。如使此道果然。而受形未息。一往一來
T2103_.52.0293b20: 生死常事。雜報如家人天如客。過客日少在
T2103_.52.0293b21: 家日多。吾修信業未足長免。則傷心之慘行
T2103_.52.0293b22: 亦自念。丈人於血氣之類。雖不身殘。至於
T2103_.52.0293b23: 晨鳧沈鯉。不能不取備屠門。財貿之一經
T2103_.52.0293b24: 盜手。猶爲廉士所棄。生性之一啓鸞刀。寧復
T2103_.52.0293b25: 慈心所忍。騶虞雖飢。非自死之草不食聞其
T2103_.52.0293b26: 風豈不使人多愧。胤獲書納之。遂絶血味。
T2103_.52.0293b27: 注百論十二門論。行於法俗
| T2103_.52.0293b28: | 斷殺絶宗廟犧牲詔 | 并表 請 | 梁武帝 |
T2103_.52.0293c01: 犧牲。修行佛戒蔬食斷欲。上定林寺沙門僧
T2103_.52.0293c02: 祐。龍華邑正柏超度等上啓云。京畿既是福
T2103_.52.0293c03: 地。而鮮食之族猶布筌網。並驅之客尚馳鷹
T2103_.52.0293c04: 犬。非所以仰稱皇朝優洽之旨。請丹陽瑯琊
T2103_.52.0293c05: 二境。水陸並不得蒐捕。勅付尚書詳之。議郎
T2103_.52.0293c06: 江貺以爲。聖人之道以百姓爲心。仁者之化
T2103_.52.0293c07: 以躬行被物。皇徳好生協于上下。日就月將
T2103_.52.0293c08: 自然愍俗。一朝抑絶容恐愚民。且獵山之人
T2103_.52.0293c09: 例堪跋渉。捕水之客不憚風波。江寧有禁即
T2103_.52.0293c10: 逹牛渚。延陵不許便往陽羨。取生之地雖異。
T2103_.52.0293c11: 殺生之數是同。空有防育之制。無益全生之
T2103_.52.0293c12: 術。兼都令史王述以爲。京邑翼翼四方所視。
T2103_.52.0293c13: 民漸至化必被萬國。今祁寒暑雨人尚無怨。
T2103_.52.0293c14: 況去俗入眞所以可悦。謂斷之爲是。左承謝
T2103_.52.0293c15: 幾卿曰。不殺之禮誠如王述所議。然聖人爲
T2103_.52.0293c16: 教亦與俗推移。即之事迹恐不宜偏斷。若二
T2103_.52.0293c17: 郡獨有此禁。便似外道謂不殺戒皆有界域。
T2103_.52.0293c18: 因時之宜敬同議郎江貺議。尚書臣亶僕射
T2103_.52.0293c19: 臣昂令瑩以下並同貺議。帝使周舍難貺
T2103_.52.0293c20: 曰。禮云。君子遠庖厨。血氣不身剪見生不忍
T2103_.52.0293c21: 其死。聞聲不食其肉。此皆即自興仁非關及
T2103_.52.0293c22: 遠。三驅之禮。向我者舍背我者射。於是依王
T2103_.52.0293c23: 述議遂斷
T2103_.52.0293c24: 又勅太醫不得以生類合藥。公家織官紋
T2103_.52.0293c25: 錦。並斷仙人鳥獸之形。以爲褻衣。裁剪有
T2103_.52.0293c26: 乖仁恕。至遂祈告天地宗廟。以去殺之理被
T2103_.52.0293c27: 之含識。郊廟皆以麺爲牲牷。其饗萬國用菜
T2103_.52.0293c28: 蔬去生類。其山川諸祀則否。乃勅有司曰。近
T2103_.52.0293c29: 以神實愛民。不責無識。所貴誠信。非尚血膋。
T2103_.52.0294a01: 凡有水旱之患。使歸咎在上。不同牲牢。止告
T2103_.52.0294a02: 知而已。而萬姓祈求諂黷爲事。山川小祇難
T2103_.52.0294a03: 期正直。晴雨或乖容市民怨。愚夫滯習難用
T2103_.52.0294a04: 理移。自今祈請報答可如俗法所用。以身塞
T2103_.52.0294a05: 咎事自依前
T2103_.52.0294a06: 前臣曰。夫神道茫昧求諸不一。或尚血腥之
T2103_.52.0294a07: 祀。或歆蘊藻之誠。設教隨時貴其爲善。其誠
T2103_.52.0294a08: 無忒何往不通。若祭享理無則四代之風爲
T2103_.52.0294a09: 爽。神明實有三世之道爲弘。語其無不待牲
T2103_.52.0294a10: 牷之潔。據其有宜存去殺之仁周文禴祭由
T2103_.52.0294a11: 來尚矣。苟有明徳神其吐諸。而以麺爲牲於
T2103_.52.0294a12: 義未逹。方之紋錦將不矛盾乎
T2103_.52.0294a13: 齊光祿顏之推誡殺訓
T2103_.52.0294a14: 儒家君子離庖厨。見其生不忍其死。聞其聲
T2103_.52.0294a15: 不食其肉。高柴折像未知内教。皆能不殺。
T2103_.52.0294a16: 此皆仁者自然用心也。含生之徒莫不愛命。
T2103_.52.0294a17: 去殺之事必勉行之。見好殺之人臨死報驗。
T2103_.52.0294a18: 子孫殃禍其數甚多。不能具録耳。且示數條
T2103_.52.0294a19: 於末
T2103_.52.0294a20: 梁時有人。常以雞卵白和沐云。使髮光。毎沐
T2103_.52.0294a21: 輒破二三十枚。臨終但聞髮中啾啾數千雞
T2103_.52.0294a22: 雛聲
T2103_.52.0294a23: 江陵劉氏以賣鱓爲業。後生一兒。頭具是鱓。
T2103_.52.0294a24: 自頸已下。方爲人耳
T2103_.52.0294a25: 王克爲永嘉郡。有人餉羊。集賓欲讌。而羊
T2103_.52.0294a26: 繩解來投一客。先跪兩拜便入衣中。此客竟
T2103_.52.0294a27: 不言之。固無救請。須臾宰羊爲炙。先行至
T2103_.52.0294a28: 客。一臠入口便下皮内。周行遍體痛楚號
T2103_.52.0294a29: 方復説之。遂作羊鳴而死
T2103_.52.0294b01: 梁時有人爲縣令。經劉敬躬亂。縣廨被焚。寄
T2103_.52.0294b02: 寺而住。民將羊酒作禮。縣令以羊繋刹。
T2103_.52.0294b03: 屏除形像鋪設床座於堂上。接賓未殺之頃。
T2103_.52.0294b04: ＊羊解徑來至階而拜。縣令大笑。命左右宰之
T2103_.52.0294b05: 飮噉飽酒便臥簷下。投醒即覺體痒。爬掻
T2103_.52.0294b06: 胗因爾成病。十餘年死
T2103_.52.0294b07: 楊思逹爲西陽郡。値侯景亂。時復旱。儉飢民
T2103_.52.0294b08: 盜田中麥。思逹遣一部曲守視。所得盜者輒
T2103_.52.0294b09: 截手腕。凡戮十餘人。部曲後生一男。自然無
T2103_.52.0294b10: 手
T2103_.52.0294b11: 齊國有一奉朝請。家甚豪侈。非手殺牛則噉
T2103_.52.0294b12: 之不美。年三十許病篤。大見牛來。擧體如被
T2103_.52.0294b13: 刀刺。＊
T2103_.52.0294b14: 江陵高偉隨父入齊凡數年。向幽州淀中捕
T2103_.52.0294b15: 魚。後病毎見群魚齧之而死
T2103_.52.0294b16: 斷酒肉文梁高祖
T2103_.52.0294b17: 弟子蕭衍。敬白諸大徳僧尼諸義學僧尼諸
T2103_.52.0294b18: 寺三官。夫匡正佛法是黒衣人事。迺非弟子
T2103_.52.0294b19: 白衣所急。但經教亦云。佛法寄囑人王。是以
T2103_.52.0294b20: 弟子不得無言。今日諸僧尼開意聽受。勿生
T2103_.52.0294b21: 疑閉内懷忿異
T2103_.52.0294b22: 凡出家人所以異於外道者。正以信因信果
T2103_.52.0294b23: 信經。所明信是佛説經言。行十惡者受於惡
T2103_.52.0294b24: 報。行十善者受於善報。此是經教大意。如是
T2103_.52.0294b25: 若言。出家人猶嗜飮酒噉食魚肉。是則爲行
T2103_.52.0294b26: 同於外道。而復不及。何謂同於外道。外道執
T2103_.52.0294b27: 斷常見。無因無果無施無報。今佛弟子酣酒
T2103_.52.0294b28: 嗜肉。不畏罪因不畏苦果。即是不信因不信
T2103_.52.0294b29: 果。與無施無報者復何以異。此事與外道見
T2103_.52.0294c01: 同。而有不及外道。是何外道。各信其師。師所
T2103_.52.0294c02: 言是弟子言是。師所言非弟子言非。涅槃經
T2103_.52.0294c03: 言。迦葉我今日制諸弟子。不得食一切肉。而
T2103_.52.0294c04: 今出家人猶自噉肉。戒律言。飮酒犯波夜提。
T2103_.52.0294c05: 猶自飮酒無所疑難。此事違於師教。一不及
T2103_.52.0294c06: 外道
T2103_.52.0294c07: 又外道雖復邪僻持牛狗戒。既受戒已後必
T2103_.52.0294c08: 不犯。今出家人既受戒已。輕於毀犯。是二不
T2103_.52.0294c09: 及外道
T2103_.52.0294c10: 又外道雖復五熱炙身投淵赴火窮諸苦行。
T2103_.52.0294c11: 未必皆噉食衆生。今出家人噉食魚肉。是三
T2103_.52.0294c12: 不及外道
T2103_.52.0294c13: 又外道行其異學。雖不當理各習師法無有
T2103_.52.0294c14: 覆藏。今出家人噉食魚肉。於親所者乃自和
T2103_.52.0294c15: 光。於所疏者則有隱避。如是爲行四不及外
T2103_.52.0294c16: 道
T2103_.52.0294c17: 又外道各宗所執各重其法。乃自高聲大唱
T2103_.52.0294c18: 云。不如我道眞。於諸異人無所忌憚。今出家
T2103_.52.0294c19: 人或復年時已長。或復素爲物宗。噉食魚肉
T2103_.52.0294c20: 極自艱難或避弟子。或避同學。或避白衣。或
T2103_.52.0294c21: 避寺官。懷挾邪志崎嶇覆藏。然後方得一過
T2103_.52.0294c22: 噉食。如此爲行五不及外道
T2103_.52.0294c23: 又復外道直情逕行。能長己徒衆惡。不能長
T2103_.52.0294c24: 異部惡。今出家人噉食魚肉。或爲白衣弟子
T2103_.52.0294c25: 之所聞見。内無慚愧。方飾邪説云。佛教爲法
T2103_.52.0294c26: 本存遠因。在於即日未皆悉斷。以錢買肉非
T2103_.52.0294c27: 己自殺。此亦非嫌。白衣愚癡聞是僧説謂眞
T2103_.52.0294c28: 實語。便復信受自行不善増廣諸惡。是則六
T2103_.52.0294c29: 不及外道
T2103_.52.0295a01: 又外道雖復非法説法法説非法。各信經書
T2103_.52.0295a02: 死不違背。今出家人噉食魚肉。或云肉非己
T2103_.52.0295a03: 殺猶自得噉。以錢買肉亦復非嫌。如是説者
T2103_.52.0295a04: 是事不然。涅槃經云。一切肉悉斷及自死者。
T2103_.52.0295a05: 自死者猶斷。何況不自死者。楞伽經云。爲利
T2103_.52.0295a06: 殺衆生以財網諸肉。二業倶不善死。墮叫呼
T2103_.52.0295a07: 獄。何謂以財網肉。陸設罝罘水設網罟。此是
T2103_.52.0295a08: 以網網肉。若於屠殺人間以錢買肉。此是以
T2103_.52.0295a09: 財網肉。若令此人不以財網肉者。習惡律儀
T2103_.52.0295a10: 捕害衆生。此人爲當專自供口。亦復別有所
T2103_.52.0295a11: 擬。若別有所擬。向食肉者豈無殺分。何得云
T2103_.52.0295a12: 我不殺生。此是灼然違背經文。是則七不及
T2103_.52.0295a13: 外道
T2103_.52.0295a14: 又復外道同其法者和合。異其法者苦治。令
T2103_.52.0295a15: 行禁止莫不率從。今出家人或爲師長。或爲
T2103_.52.0295a16: 寺官。自開酒禁噉食魚肉。不復能得施其教
T2103_.52.0295a17: 戒。裁欲發言他即譏刺云。師向亦爾。寺官亦
T2103_.52.0295a18: 爾。心懷内熱默然低頭。面赤汗出不復得言。
T2103_.52.0295a19: 身既有瑕不能伏物。便復摩何直爾止住。所
T2103_.52.0295a20: 以在寺者乖違。受道者放逸。此是八不及外
T2103_.52.0295a21: 道
T2103_.52.0295a22: 又外道受人施與如己法。受烏戒人受烏戒
T2103_.52.0295a23: 施。鹿戒人受鹿戒施。烏戒人終不覆戒。受
T2103_.52.0295a24: 鹿戒施鹿戒人終不覆戒。受烏戒施。今出家
T2103_.52.0295a25: 人云。我能精進我能苦行。一時覆相誑諸白
T2103_.52.0295a26: 衣。出即飮酒開衆惡門。入即噉肉集衆苦
T2103_.52.0295a27: 本。此是九不及外道
T2103_.52.0295a28: 又外道雖復顛倒。無如是衆事。酒者何也。
T2103_.52.0295a29: 謂是臭氣水穀失其正性成此別氣。衆生以
T2103_.52.0295b01: 罪業因縁故受此惡觸。此非正眞道法。亦非
T2103_.52.0295b02: 甘露上味。云何出家僧尼猶生耽嗜。僧尼授
T2103_.52.0295b03: 白衣五戒。令不飮酒令不妄語云。何翻自飮
T2103_.52.0295b04: 酒違負約誓。七衆戒八戒齋五篇七聚長短
T2103_.52.0295b05: 律儀。於何科中而出此文。其餘衆僧故復可。
T2103_.52.0295b06: 可至學律者彌不宜爾。且開放逸門集衆惡
T2103_.52.0295b07: 本。若白衣人甘此狂藥。出家人猶當訶止云。
T2103_.52.0295b08: 某甲汝就我受五戒。不應如是。若非受戒者
T2103_.52.0295b09: 亦應云。檀越酒是惡本。酒是魔事。檀越今日
T2103_.52.0295b10: 幸可不飮。云何出家人而應自飮。尼羅浮陀
T2103_.52.0295b11: 地獄身如段肉。無有識知此是何人。皆飮酒
T2103_.52.0295b12: 者出家僧尼。豈可不深信經教。自棄正法行
T2103_.52.0295b13: 於邪道。長衆惡根造地獄苦。習行如此豈不
T2103_.52.0295b14: 内愧。猶服如來衣受人信施。居處塔寺仰對
T2103_.52.0295b15: 尊像。若飮酒食肉如是等事。出家之人不及
T2103_.52.0295b16: 居家。何故如是在家人雖飮酒噉肉無犯戒
T2103_.52.0295b17: 罪。此一不及居家人
T2103_.52.0295b18: 在家人雖復飮酒噉肉。各有丘窟。終不以此
T2103_.52.0295b19: 仰觸尊像。此是二不及居家人。在家人雖復
T2103_.52.0295b20: 飮酒噉肉。終不吐泄寺舍。此是三不及居家
T2103_.52.0295b21: 人
T2103_.52.0295b22: 在家人雖復飮酒噉肉無有譏嫌。出家人若
T2103_.52.0295b23: 飮酒噉肉。使人輕賤佛法。此是四不及居家
T2103_.52.0295b24: 人
T2103_.52.0295b25: 在家人雖復飮酒噉肉。門行井竈各安其鬼。
T2103_.52.0295b26: 出家人若飮酒噉肉。臭氣薫蒸一切善神皆
T2103_.52.0295b27: 悉遠離。一切衆魔皆悉歡喜。此是五不及居
T2103_.52.0295b28: 家人
T2103_.52.0295b29: 在家人雖復飮酒噉肉。自破財産不破他財。
T2103_.52.0295c01: 出家人飮酒噉肉。自破善法破他福田是則
T2103_.52.0295c02: 六不及居家人
T2103_.52.0295c03: 在家人雖復飮酒噉肉。皆是自力所辦。出家
T2103_.52.0295c04: 人若飮酒噉肉皆他信施。是則七不及居家
T2103_.52.0295c05: 人
T2103_.52.0295c06: 在家人雖復飮酒噉肉。是常罪業更非異事
T2103_.52.0295c07: 出家人若飮酒噉肉。衆魔外道各得其便。是
T2103_.52.0295c08: 則八不及居家人
T2103_.52.0295c09: 在家人雖復如此飮酒噉肉。猶故不失世業
T2103_.52.0295c10: 大耽昏者。此則不得。出家人若飮酒噉肉。若
T2103_.52.0295c11: 多若少皆斷佛種。是則九不及居家人。不及
T2103_.52.0295c12: 外道不及居家略出所以各有九事。論欲過
T2103_.52.0295c13: 患條流甚多。可以例推。不復具言
T2103_.52.0295c14: 今日大徳僧尼。今日義學僧尼。今日寺官。宜
T2103_.52.0295c15: 自警戒嚴淨徒衆。若其懈怠不遵佛教。猶是
T2103_.52.0295c16: 梁國編戸一民。弟子今日力能治制。若猶不
T2103_.52.0295c17: 依佛法。是諸僧官宜依法問京師頃年講大
T2103_.52.0295c18: 涅槃經。法輪相續便是不斷。至於聽受動有
T2103_.52.0295c19: 千計。今日重令法雲法師爲諸僧尼講四相
| T2103_.52.0295c20: | 品四中少分諸僧尼常聽涅槃經。爲當 | 曾聞。此 説爲當 |
| T2103_.52.0295c21: | 不聞。若已曾聞不應違 背。若未曾聞今宜憶持 | 佛經中究竟説。斷一切肉 |
T2103_.52.0295c23: 僧尼出家名佛弟子。云何今日不從師教。經
T2103_.52.0295c24: 言。食肉者斷大慈種。何謂斷大慈種。凡大慈
T2103_.52.0295c25: 者皆令一切衆生同得安樂。若食肉者一切
T2103_.52.0295c26: 衆生皆爲怨對同不安樂。若食肉者是遠離
T2103_.52.0295c27: 聲聞法。若食肉者是遠離辟支佛法。若食肉
T2103_.52.0295c28: 者是遠離菩薩法。若食肉者是遠離菩薩道。
T2103_.52.0295c29: 若食肉者是遠離佛果。若食肉者是遠離大
T2103_.52.0296a01: 涅槃。若食肉者障生六欲天。何況涅槃果。若
| T2103_.52.0296a02: | 食肉者是障四禪法。若食肉者是障 | 四空法。若 食肉者是障 |
| T2103_.52.0296a03: | 戒法。 若 | 食肉者是障定法。若食肉者是障慧法。 |
T2103_.52.0296a05: 食肉者是障念根。若食肉者是障定根。若食
T2103_.52.0296a06: 肉者是障慧根。擧要爲言。障三十七道品。若
T2103_.52.0296a07: 食肉者是障四眞諦。若食肉者是障十二因
T2103_.52.0296a08: 縁。若食肉者是障六波羅蜜。若食肉者是障四
| T2103_.52.0296a09: | 弘誓願。若食肉者是 | 障四攝法。若食肉 者是障四無量心 | 若食肉者 |
T2103_.52.0296a11: 肉者是障八解脱。若食肉者是障九次第定。
T2103_.52.0296a12: 若食肉者是障六神通。若食肉者是障百八
T2103_.52.0296a13: 三昧。若食肉者是障一切三昧。若食肉者是
T2103_.52.0296a14: 障海印三昧。若食肉者是障首楞嚴三昧。若
T2103_.52.0296a15: 食肉者是障金剛三昧。若食肉者是障五眼。
T2103_.52.0296a16: 若食肉者是障十力。若食肉者是障四無所
T2103_.52.0296a17: 畏。若食肉者是障十八不共法。若食肉者是
T2103_.52.0296a18: 障一切種智。若食肉者是障無上菩提。何以
T2103_.52.0296a19: 故。若食肉者障菩提心。無有菩薩法。以食肉
T2103_.52.0296a20: 故。障不能得初地。以食肉故。障不能得二地。
T2103_.52.0296a21: 乃至障不能得十地。以無菩薩法故。無四無
T2103_.52.0296a22: 量心。無四無量心故無有大慈大悲。以是因
T2103_.52.0296a23: 縁佛子不續。所以經言。食肉者斷大慈種。諸
T2103_.52.0296a24: 出家人雖復不能行。大慈大悲究竟菩薩行。
T2103_.52.0296a25: 成就無上菩提。何爲不能忍此臭腥修聲聞
T2103_.52.0296a26: 辟支佛道。鴟鴉嗜鼠蝍蛆甘螮。以此而推何
T2103_.52.0296a27: 可嗜著。至於豺犬野犴皆知嗜肉。人最有知
T2103_.52.0296a28: 勝諸衆生。近與此等同甘臭腥。豈直常懷殺
T2103_.52.0296a29: 心斷大慈種。凡食肉者自是可鄙。諸大徳僧
T2103_.52.0296b01: 諸解義者講涅槃經。何可不慇懃。此句令聽
T2103_.52.0296b02: 受者心得悟解。又有一種愚癡之人云。我止
T2103_.52.0296b03: 噉魚實不食肉。亦應開示。此處不殊水陸。衆
T2103_.52.0296b04: 生同名爲肉。諸聽講者豈可不審諦受持如
T2103_.52.0296b05: 説修行。凡食肉者如前説。此皆是遠事未爲
T2103_.52.0296b06: 近切。諸大徳僧尼。當知噉食衆生者是魔行。
T2103_.52.0296b07: 噉食衆生是地獄種。噉食衆生是恐怖因。噉
T2103_.52.0296b08: 食衆生是斷命因。噉食衆生是自燒因。噉食
T2103_.52.0296b09: 衆生是自煮因。噉食衆生是自炮因。噉食衆
T2103_.52.0296b10: 生是自炙因。噉食衆生是自割因。噉食衆生
T2103_.52.0296b11: 是自剥因。噉食衆生是斷頭因。噉食衆生是
T2103_.52.0296b12: 斷手因。噉食衆生是斷足因。噉食衆生是破
T2103_.52.0296b13: 腹因。噉食衆生是破背因。噉食衆生是刳腹
T2103_.52.0296b14: 因。噉食衆生是碎髓因。噉食衆生是抉目因。
T2103_.52.0296b15: 噉食衆生是割鼻因。噉食衆生是截耳因。噉
T2103_.52.0296b16: 食衆生是貧窮因。噉食衆生是下賤因。噉食
T2103_.52.0296b17: 衆生是凍餓因。噉食衆生是醜陋因。噉食衆
T2103_.52.0296b18: 生是聾因。噉食衆生是盲因。噉食衆生是瘖
T2103_.52.0296b19: 因。噉食衆生是瘂因。噉食衆生是跛因。噉食
T2103_.52.0296b20: 衆生是蹇因。噉食衆生是瘡因。噉食衆生是
T2103_.52.0296b21: 瘍因。噉食衆生是疥因。噉食衆生是癬因。噉
T2103_.52.0296b22: 食衆生是瘤因。噉食衆生是癭因。噉食衆生
T2103_.52.0296b23: 是
T2103_.52.0296b24: 因。噉食衆生是癤因。噉食衆生是痔因。噉
T2103_.52.0296b25: 食衆生是疽因。噉食衆生是瘺因。噉食衆
T2103_.52.0296b26: 生是癩因。噉食衆生是致蚤因。噉食衆生
T2103_.52.0296b27: 是致虱因。噉食衆生是致蚊因。噉食衆生
T2103_.52.0296b28: 是致虻因。噉食衆生是遭毒蟲因。噉食衆
| T2103_.52.0296b29: | 生是遭惡獸因。噉食衆生是病痩因 | 噉食衆生是 寒熱。噉法 |
| T2103_.52.0296c01: | 食衆 生 | 是頭痛因。噉食衆生是心痛因。噉食衆生 |
T2103_.52.0296c03: 背痛因。噉食衆生是手痛因。噉食衆生是足
T2103_.52.0296c04: 痛因。噉食衆生是髓痛因。噉食衆生是腸痛
T2103_.52.0296c05: 因。噉食衆生是筋縮因。噉食衆生是胃反因。
T2103_.52.0296c06: 噉食衆生是脈絶因。噉食衆生是血流因。噉
T2103_.52.0296c07: 食衆生是咽塞因。噉食衆生是喉痛因。噉食
T2103_.52.0296c08: 衆生是風病因。噉食衆生是水病因。噉食衆
T2103_.52.0296c09: 生是四大不調適因。噉食衆生是五藏不調
T2103_.52.0296c10: 適因。噉食衆生是六腑不調適因。噉食衆生
T2103_.52.0296c11: 是顛因。噉食衆生是狂因。噉食衆生乃至是
T2103_.52.0296c12: 四百四病一切衆因。噉食衆生是熱因。噉食
T2103_.52.0296c13: 衆生是惱因。噉食衆生是受壓因。噉食衆生
T2103_.52.0296c14: 是遭水因。噉食衆生是遭火因。噉食衆生是
T2103_.52.0296c15: 遭風因。噉食衆生是遭偸因。噉食衆生是遭
T2103_.52.0296c16: 劫因。噉食衆生是遭賊因。噉食衆生是鞭因。
T2103_.52.0296c17: 噉食衆生是杖因。噉食衆生是笞因。噉食衆
T2103_.52.0296c18: 生是督因。噉食衆生是罵因。噉食衆生是辱
T2103_.52.0296c19: 因。噉食衆生是繋因。噉食衆生是縛因。噉食
T2103_.52.0296c20: 衆生是幽因。噉食衆生是閉因。噉食衆生是
T2103_.52.0296c21: 生苦因。噉食衆生是老苦因。噉食衆生是病
T2103_.52.0296c22: 苦因。噉食衆生是死苦因。噉食衆生是怨憎
T2103_.52.0296c23: 會苦因。噉食衆生是愛別離苦因。噉食衆生
T2103_.52.0296c24: 是求不得苦因。噉食衆生是五受陰苦因。噉
T2103_.52.0296c25: 食衆生是行苦因。噉食衆生是壞苦因。噉食
T2103_.52.0296c26: 衆生是苦苦因。噉食衆生是想地獄因。噉食
T2103_.52.0296c27: 衆生是黒繩地獄因。噉食衆生是衆合地獄
T2103_.52.0296c28: 因。噉食衆生是叫喚地獄因。噉食衆生是大
T2103_.52.0296c29: 叫喚地獄因。噉食衆生是熱地獄因。噉食衆
T2103_.52.0297a01: 生是大熱地獄因。噉食衆生是阿鼻地獄因。
T2103_.52.0297a02: 噉食衆生是八寒八熱地獄因。乃至是八萬
T2103_.52.0297a03: 四千鬲子地獄因乃至是不可説不可説鬲子
T2103_.52.0297a04: 地獄因。噉食衆生乃至是一切餓鬼因。噉食
T2103_.52.0297a05: 衆生乃至是一切畜生因。當知餓鬼有無量
T2103_.52.0297a06: 苦。當知畜生有無量苦。畜生暫生暫死爲物
T2103_.52.0297a07: 所害。生時有無量怖畏。死時有無量怖畏。此
T2103_.52.0297a08: 皆是殺業因縁受如是果。若欲具列殺果展
T2103_.52.0297a09: 轉不窮盡。大地草木亦不能容受。向來所説
T2103_.52.0297a10: 雖復多途。擧要爲言。同一苦果。中自有輕
T2103_.52.0297a11: 重。所以今日致衆苦果。皆由殺業惱害衆生。
T2103_.52.0297a12: 略擧一隅粗言少分
T2103_.52.0297a13: 諸大徳僧尼。諸義學僧尼。諸寺三官。復當應
T2103_.52.0297a14: 思一大事。若使噉食衆生父。衆生亦報噉食
T2103_.52.0297a15: 其父。若噉食衆生母。衆生亦報噉食其母。若
T2103_.52.0297a16: 噉食衆生子。衆生亦報噉食其子。如是怨對
T2103_.52.0297a17: 報相噉食。歴劫長夜無有窮已。如經説。有一
T2103_.52.0297a18: 女人五百世害狼兒。狼兒亦五百世害其子。
T2103_.52.0297a19: 又有女人五百世斷鬼命根。鬼亦五百世斷
T2103_.52.0297a20: 其命根。如此皆是經説。不可不信。其餘相報
T2103_.52.0297a21: 推例可知。諸大徳僧尼。諸義學僧尼。諸寺
T2103_.52.0297a22: 三官。又有一大事當應信受。從無始以來至
T2103_.52.0297a23: 于此生。經歴六道備諸果報。一切親縁遍一
T2103_.52.0297a24: 切處。直以經生歴死神明隔障。是諸眷屬不
T2103_.52.0297a25: 復相識。今日衆生或經是父母。或經是師長。
T2103_.52.0297a26: 或經是兄弟。或經是姉妹。或經是兒孫。或經
T2103_.52.0297a27: 是朋友。而今日無有道眼。不能分別。還相噉
T2103_.52.0297a28: 食不自覺知。噉食之時。此物有靈。即生忿恨
T2103_.52.0297a29: 還成怨對。向者至親還成至怨。如是之事豈
T2103_.52.0297b01: 可不思。暫爭舌端一時少味。永與宿親長爲
T2103_.52.0297b02: 怨對。可爲痛心難以言説。白衣居家未可適
T2103_.52.0297b03: 道。出家學人被如來衣習菩薩行。宜應深
T2103_.52.0297b04: 思
T2103_.52.0297b05: 諸大徳僧尼。諸義學僧尼。諸寺三官。又復當
T2103_.52.0297b06: 思一事。凡噉食衆生是一切衆生惡知識。是
T2103_.52.0297b07: 一切衆生怨家。如是怨家遍滿六道。若欲修
T2103_.52.0297b08: 行皆爲障難。一理中障難。二事中障難。何者。
T2103_.52.0297b09: 是理中障難。以業因縁自生障難。令此行人
T2103_.52.0297b10: 愚癡無慧。不知出要無有方便。設値善知識
T2103_.52.0297b11: 不能信受。設復信受不能習行。此是理中障
T2103_.52.0297b12: 難。事中障者。此諸怨對或在惡鬼中。或在毒
T2103_.52.0297b13: 獸中。或在有大力神中。或在大力龍中。或在
T2103_.52.0297b14: 魔中。或在天中。如是處處來作留難設令修
T2103_.52.0297b15: 行遇善知識深心信受適欲習行。便復難起。
T2103_.52.0297b16: 或引入邪道。或惱令心亂修戒修定修慧。修
T2103_.52.0297b17: 諸功徳常不清淨常不滿足。皆是舊怨起諸
T2103_.52.0297b18: 對障。此是事中障難。如是之事又宜深心
T2103_.52.0297b19: 思。但以一噉食衆生因縁。能遠離一切佛法。
T2103_.52.0297b20: 有如是種種過患。貪毒亦如是。瞋毒亦如是。
T2103_.52.0297b21: 癡毒如是。三毒等分皆同過患。相與宜深自
T2103_.52.0297b22: 覺察善思方便
T2103_.52.0297b23: 弟子蕭衍。又復敬白。諸大徳僧尼諸義學僧
T2103_.52.0297b24: 尼諸寺三官。北山蒋帝猶且去殺。若以不殺
T2103_.52.0297b25: 祈願輒得上教。若以殺祈願輒不得教想。
T2103_.52.0297b26: 今日大衆已應聞知。弟子已勒諸廟祀及以
T2103_.52.0297b27: 百姓凡諸群祀。若有祈報者皆不得薦生類。
T2103_.52.0297b28: 各盡誠心止修蔬供。蒋帝今日行菩薩道。諸
T2103_.52.0297b29: 出家人云何反食衆生行諸魔行。一日北山
T2103_.52.0297c01: 爲蒋帝齋。所以皆請菜食僧者。正以幽靈悉
T2103_.52.0297c02: 能鑒見。若不菜食僧作菜食往。將恐蒋帝惡
T2103_.52.0297c03: 賤佛法怪望弟子。是請法師當見此意
T2103_.52.0297c04: 弟子蕭衍。又敬白大徳僧尼諸義學者一切
T2103_.52.0297c05: 寺官。弟子蕭衍於十方一切諸佛前。於十方
T2103_.52.0297c06: 一切尊法前。於十方一切聖僧前。與諸僧尼
T2103_.52.0297c07: 共申約誓。今日僧衆還寺已後。各各檢勒使
T2103_.52.0297c08: 依佛教。若復飮酒噉肉不如法者。弟子當依
T2103_.52.0297c09: 王法治問。諸僧尼若被如來衣不行如來行。
T2103_.52.0297c10: 是假名僧。與賊盜不異。如是行者猶是弟子
T2103_.52.0297c11: 國中編戸一民。今日以王力足相治問。若爲
T2103_.52.0297c12: 外司聽察所得若爲寺家自相糺擧。不問年
T2103_.52.0297c13: 時老少。不問門徒多少。弟子當令寺官集僧
T2103_.52.0297c14: 衆鳴揵槌捨戒還俗著在家服。依涅槃經還
T2103_.52.0297c15: 俗策使。唯取老舊者。最多門徒者。此二種
T2103_.52.0297c16: 人最宜先問。何以故。治一無行小僧。不足以
T2103_.52.0297c17: 改革物心。治如是一大僧。足以驚動視聽。推
T2103_.52.0297c18: 計名徳大僧。不應有此。設令有此當依法治
T2103_.52.0297c19: 問。其餘小僧故自妄言。今日集會此是大事
T2103_.52.0297c20: 因縁。非直一切諸佛在此。非直一切尊法在
T2103_.52.0297c21: 此。非直一切聖僧在此。諸天亦應遍滿虚空。
T2103_.52.0297c22: 諸仙亦應遍滿虚空。護世四王亦應在此。金
T2103_.52.0297c23: 剛密迹大辯天神。功徳天神。韋駄天神。毘
T2103_.52.0297c24: 紐天神。摩醯首羅。散脂大將。地神堅牢。迦毘
T2103_.52.0297c25: 羅王。孔雀王。封頭王。富尼跋陀羅伽王。阿修
T2103_.52.0297c26: 羅伽王。摩尼跋陀羅伽王。金毘羅王。十方二
T2103_.52.0297c27: 十八部夜叉神王。一切持咒神王。六方大護
T2103_.52.0297c28: 都使安國。如是一切有大神足力。有大威徳
T2103_.52.0297c29: 力。以如是一切善神遍滿虚空。五方龍王娑
T2103_.52.0298a01: 竭龍王阿耨龍王。難陀龍王。跋難陀龍王。伊
T2103_.52.0298a02: 那滿龍王。如是一切菩薩龍王。亦應遍滿在
T2103_.52.0298a03: 此。天龍夜叉揵闥婆王。阿修羅王。迦婁羅
T2103_.52.0298a04: 王。緊那羅王摩睺羅伽王。人非人等。如是一
T2103_.52.0298a05: 切有大神足力。有大威徳力。八部神王皆應
T2103_.52.0298a06: 在此。今日土地山川房廟諸神。亦應仄塞虚
T2103_.52.0298a07: 空。如是幽顯莫不鑒觀。唯無瑕者可以戮人。
T2103_.52.0298a08: 唯自淨者可以淨人。弟子今日昌言此事。僧
T2103_.52.0298a09: 尼必當有不平色。設令刳心擲地以示僧
T2103_.52.0298a10: 與數片肉無以取信。古人有言非知之難其
T2103_.52.0298a11: 在行之。弟子蕭衍雖在居家不持戒。今日當
T2103_.52.0298a12: 先自爲誓以明本心。弟子蕭衍從今以去至
T2103_.52.0298a13: 于道場。若飮酒放逸起諸婬欲。欺誑妄語噉
T2103_.52.0298a14: 食衆生。乃至飮於乳蜜及以蘇酪。願一切有
T2103_.52.0298a15: 大力鬼神。先當苦治蕭衍身。然後將付地獄
T2103_.52.0298a16: 閻羅王與種種苦。乃至衆生皆成佛盡。弟子
T2103_.52.0298a17: 蕭衍。猶在阿鼻地獄中。僧尼若有飮酒噉魚
T2103_.52.0298a18: 肉者而不悔過。一切大力鬼神亦應如此治
T2103_.52.0298a19: 問。増廣善衆清淨佛道。若未爲幽司之所治
T2103_.52.0298a20: 問猶在世者。弟子蕭衍。當如法治問。驅令還
T2103_.52.0298a21: 俗與居家衣隨時役使。願今日二部僧尼。各
T2103_.52.0298a22: 還本寺匡正佛法和合時衆。皆令聽經法者
T2103_.52.0298a23: 如説修行。不可復令斷大慈種。使佛子不續。
T2103_.52.0298a24: 若有犯法破戒者皆依僧制如法治問。若有
T2103_.52.0298a25: 容受不相治擧者。當反任罪
T2103_.52.0298a26: 又僧尼寺。有事四天王迦毘羅神。猶設鹿頭
T2103_.52.0298a27: 及羊肉等。是事不可急宜禁斷。若不禁斷寺
| T2103_.52.0298a28: | 官任咎亦同前科。別宣意 | 是義論竟 宣意如此 |
T2103_.52.0298b01: 寺三官。向已粗陳魚肉障累招致苦果。今重
T2103_.52.0298b02: 復欲通白一言。閻浮提壽云百二十。至於世
T2103_.52.0298b03: 間罕聞其人。遷變零落亦無宿少。經言。以一
T2103_.52.0298b04: 念頃有六十刹那。生老無常謝不移時。暫有
T2103_.52.0298b05: 諸根俄然衰滅。三途等苦倏忽便及。欲離地
T2103_.52.0298b06: 獄其事甚難。戒徳清淨猶懼不免。況於毀犯
T2103_.52.0298b07: 安可免乎。雖復長齋菜食。不勤方便欲免苦
T2103_.52.0298b08: 報。亦無是處。何以故。爾此生雖可不犯衆罪。
T2103_.52.0298b09: 後報業強現無方便。三途等苦不能遮止。況
T2103_.52.0298b10: 復飮酒噉食衆生。諸僧尼必信佛語。宜自力
T2103_.52.0298b11: 勵。若云菜食爲難。此是信心薄少。若有信心
T2103_.52.0298b12: 宜應自強。有決定心菜食何難。菜蔬魚肉倶
T2103_.52.0298b13: 是一惑。心若能安便是甘露上味。心若不安
T2103_.52.0298b14: 便是臭穢下食。所以涅槃經言。受食之時令
T2103_.52.0298b15: 作子想。如倶非惑豈須此法。且置遠事止借
T2103_.52.0298b16: 近喩。今已能蔬食者懕惡血腥。甚於不能
T2103_.52.0298b17: 蔬食者。懕＊惡菜茹事等如此。宜應自力迴不
T2103_.52.0298b18: 善惑以爲善惑。就善惑中重爲方便。食菜子
T2103_.52.0298b19: 想。以如是心便得決定。凡不能離魚肉者皆
T2103_.52.0298b20: 云。菜蔬冷於人虚乏。魚肉温於人補益。作
T2103_.52.0298b21: 如是説皆是倒見。今試復粗言。其事不爾。若
T2103_.52.0298b22: 久食菜人榮衞流通。凡如此人法多患熱。榮
T2103_.52.0298b23: 衞流通則能飮食。以飮食故氣力充滿。是則
T2103_.52.0298b24: 菜蔬不冷能有補益。諸苦行人亦皆菜蔬。多
T2103_.52.0298b25: 悉患熱類皆堅強。神明清爽少於昏疲。凡魚
T2103_.52.0298b26: 爲性類皆多冷。血腥爲法増長百疾。所以食
T2103_.52.0298b27: 魚肉者神明理當昏濁。四體法皆沈重無論。
T2103_.52.0298b28: 方招後報有三途苦。即時四大交有不及。此
T2103_.52.0298b29: 豈非惑者。用心各有所執。甘魚肉者便謂爲
T2103_.52.0298c01: 温爲補。此是倒見事不可信。復有一種人。食
T2103_.52.0298c02: 菜以爲冷便復解素。此是行者未得菜意。菜
T2103_.52.0298c03: 與魚肉如水與火。食菜裁欲得力。復噉魚
T2103_.52.0298c04: 肉。魚肉腥臊能滅菜力。所以惑者云。菜爲性
T2103_.52.0298c05: 冷。凡數解素人。進不得菜蔬之力。退不得魚
T2103_.52.0298c06: 肉邪益。法多羸冷少有堪能。是諸僧尼復當
T2103_.52.0298c07: 知一事。凡食魚肉是魔境界行於魔行。心不
T2103_.52.0298c08: 決定多有留難。内外衆共魔相嬈作。所以行
T2103_.52.0298c09: 者思念。魚肉酒是魔漿。故不待言。凡食魚肉
T2103_.52.0298c10: 嗜飮酒者。善神遠離内無正氣。如此等人法
T2103_.52.0298c11: 多衰惱。復有一種人。雖能菜食。恃此憍慢多
T2103_.52.0298c12: 於瞋恚。好生貪求。如是之人亦墮魔界多於
T2103_.52.0298c13: 衰惱。又有一種人。外行似熟内心麁惡。見人
T2103_.52.0298c14: 勝已常懷忿嫉。所行不善皆悉覆相。如是等
T2103_.52.0298c15: 人亦行魔界。雖復菜蔬亦多衰惱。若心力決
T2103_.52.0298c16: 正蔬食若節。如是等人。多爲善力所扶。法
T2103_.52.0298c17: 多堪能。有不直者宜應思覺。勿以不決定心
T2103_.52.0298c18: 期決定人。諸大徳僧尼有行業已成者。今日
T2103_.52.0298c19: ＊以去善相開導。令未得者今去皆得。若已習
T2103_.52.0298c20: 行願堅志力。若未曾行願皆改革。今日相與
T2103_.52.0298c21: 共爲菩提種子。勿怪。弟子蕭衍。向來所白
T2103_.52.0298c22: 寺官三百六十八人宿徳二十五人義
T2103_.52.0298c23: 學五百七十四人 導師三十九人
T2103_.52.0298c24: 右牒衆僧合一千六人
T2103_.52.0298c25: 寺官三百六十九人 義學六十八人 導
T2103_.52.0298c26: 師五人
T2103_.52.0298c27: 右牒合尼僧四百四十二人
T2103_.52.0298c28: 并右牒僧尼合一千四百四十八人。並以
T2103_.52.0298c29: 五月二十二日五更。一唱到鳳莊門
T2103_.52.0299a01: 二十三日旦。光宅寺法雲。於華林殿前登
T2103_.52.0299a02: 東向高座爲法師。瓦官寺慧明。登西向高
T2103_.52.0299a03: 座爲都講。唱大涅槃經四相品四分之一。
T2103_.52.0299a04: 陳食肉者斷大慈種義。法雲解釋。輿駕親
T2103_.52.0299a05: 御。地鋪席位於高座之北。僧尼二衆各以
T2103_.52.0299a06: 次列坐。講畢。耆闍寺道澄。又登西向高座。
T2103_.52.0299a07: 唱此斷肉之文。次唱所傳之語。唱竟又禮
T2103_.52.0299a08: 拜懺悔。普設中食竟出◎
T2103_.52.0299a09: ◎二十三日。會其後諸僧尼。或猶云。律中無
T2103_.52.0299a10: 斷肉事及懺悔食肉法。其月二十九日。又勅
T2103_.52.0299a11: 請義學僧一百四十一人義學尼五十七人。
T2103_.52.0299a12: 於華林華光殿使莊嚴寺法超。奉誠寺僧辯。
T2103_.52.0299a13: 光宅寺寶度等三律師。昇高座御席地施座。
T2103_.52.0299a14: 餘僧尼亦爾
T2103_.52.0299a15: 制旨問法超等三律師曰。古人云。止沸莫若
T2103_.52.0299a16: 去薪。息過莫若無言。弟子無言乃復甚易。但
T2103_.52.0299a17: 欲成人之美使佛種相續與諸僧尼共弘法
T2103_.52.0299a18: 教。兼即事中亦不得默已。故今集會於大衆
T2103_.52.0299a19: 前。求律中意。聞諸
T2103_.52.0299a20: 僧道。律中無有斷肉法。又無懺悔食肉法。
T2103_.52.0299a21: 諸律師從來作若爲開導。使人致有此疑。
T2103_.52.0299a22: 法超奉答。律教是一。而人取文下之旨不同。
T2103_.52.0299a23: 法超所解。律雖許噉三種淨肉。而意實欲永
T2103_.52.0299a24: 斷。何以知之。先明斷十種不淨肉。次令食三
T2103_.52.0299a25: 種淨肉。未令食九種淨肉。如此漸制。便是
T2103_.52.0299a26: 意欲永斷。法超常日講。恒作如此説
T2103_.52.0299a27: 制又問僧辯法師。復作若爲開導。僧辯奉答。
T2103_.52.0299a28: 僧辯從來所解大意。亦不異法超。但教有深
T2103_.52.0299a29: 淺。階級引物。若論噉三種淨肉。理當是過。但
T2103_.52.0299b01: 教既未極。所以許其如此
T2103_.52.0299b02: 制又問寶度法師。復若爲開導。寶度奉答。愚
T2103_.52.0299b03: 短所解只是漸教。所以律文許噉三種淨肉。
T2103_.52.0299b04: 若涅槃究竟明於正理。不許食肉。若利根者。
T2103_.52.0299b05: 於三種淨肉教。即得悉不食解。若鈍根之人。
T2103_.52.0299b06: 方待後教
T2103_.52.0299b07: 制又問法超法師。向答是文外意。若依律文
T2103_.52.0299b08: 作若爲判。奉答。常日解義只作向者所説
T2103_.52.0299b09: 制問僧辯法師。意復云何同超法師不。奉答。
T2103_.52.0299b10: 同法超所解
T2103_.52.0299b11: 制問法超法師。從來作此解律。諸律師並皆
T2103_.52.0299b12: 噉肉爲不噉肉。法超奉答。不知餘人並若爲。
T2103_.52.0299b13: 法超從來自不食肉
T2103_.52.0299b14: 制問僧辯法師。復食肉不。僧辯奉答。昔恒不
T2103_.52.0299b15: 食肉。中年疾病有時暫開
T2103_.52.0299b16: 制問寶度法師。復云何。奉答。本住定林末移
T2103_.52.0299b17: 光宅。二處不得進肉。若在餘處爲疾病亦不
T2103_.52.0299b18: 免開。問講律時噉肉不奉答。講時必有徒衆。
T2103_.52.0299b19: 於徒衆中不敢
T2103_.52.0299b20: 問不敢有兩義。爲不敢食爲不敢不食
T2103_.52.0299b21: 制又問僧辯法師。常日講律時爲當許徒衆
T2103_.52.0299b22: 食肉。爲當不許。若不許噉肉有食肉者應驅
T2103_.52.0299b23: 遣去。若許者作若爲説。奉答。若約教解不全
T2103_.52.0299b24: 言不許。若論其意未常開許
T2103_.52.0299b25: 問今正問。約教時爲許爲不許。答約教不遮｣
T2103_.52.0299b26: 問不遮是許爲是不許。答引其向理許其得
T2103_.52.0299b27: 食三種淨肉
T2103_.52.0299b28: 問見殺亦可不見。聞殺亦可不聞。疑作若爲
T2103_.52.0299b29: 得免。答若見因縁不假疑。聞因縁亦不假疑。
T2103_.52.0299c01: 唯遇得者疑
T2103_.52.0299c02: 問以錢買魚肉。是疑非疑。答若理中理自是
T2103_.52.0299c03: 疑
T2103_.52.0299c04: 問不得以理中見。答若理中爲論。衆僧不應
T2103_.52.0299c05: 市魚肉。今所問事中是疑不。答若約教非疑
T2103_.52.0299c06: 問市中人爲誰殺。答乃爲買者殺。但買者不
T2103_.52.0299c07: 作此想
T2103_.52.0299c08: 問買肉者此人既不惛亂。豈得不知是爲買
T2103_.52.0299c09: 者殺而不作此想。答于時作現死肉心
T2103_.52.0299c10: 問爲自死詺作死。爲殺詺作死。答此旨是理
T2103_.52.0299c11: 中言。約教辯只得如此
T2103_.52.0299c12: 問法師既爲人講説爲人明導。爲人法城。云
T2103_.52.0299c13: 何言只得如此。但問作意使人買時作若爲
T2103_.52.0299c14: 意。答買自死者意
T2103_.52.0299c15: 問若自死者處處應有寺中。亦應有自死者。
T2103_.52.0299c16: 何假往屠肉家買。答理中居然是疑
T2103_.52.0299c17: 問若理中居然是疑者。云何得不疑肉食。僧
T2103_.52.0299c18: 辯無復對
T2103_.52.0299c19: 制又問。此肉爲當作肉味。爲當作菜味。僧辯
T2103_.52.0299c20: 奉答。猶作肉味
T2103_.52.0299c21: 問爲是慈心故食肉。無慈心故食肉。答此非
T2103_.52.0299c22: 慈心
T2103_.52.0299c23: 問若非慈心。豈得非殺耶。答理中常應不得。
T2103_.52.0299c24: 約事故如此
T2103_.52.0299c25: 問律教欲使人出離不。答令人出離
T2103_.52.0299c26: 問食肉得出離不。答不得
T2103_.52.0299c27: 問若爾云何令食肉。答爲淺行者説。引其令
T2103_.52.0299c28: 深
T2103_.52.0299c29: 問爲具足戒者説。爲不具足者説。答爲具足
T2103_.52.0300a01: 者説
T2103_.52.0300a02: 問既爲具足者説。不爲童蒙。云何令食肉
T2103_.52.0300a03: 而是引其令深。答初教如此非是極教
T2103_.52.0300a04: 問云何。初教教具足戒人。答僧辯所解正自
T2103_.52.0300a05: 齊此
T2103_.52.0300a06: 制又問。律教起何時。僧辯奉答。起八年已後
T2103_.52.0300a07: 至涅槃
T2103_.52.0300a08: 問若如此涅槃經有斷肉。楞伽經有斷肉。央
T2103_.52.0300a09: 掘摩羅經亦斷肉。大雲經縛象經並斷肉律。
T2103_.52.0300a10: 若至涅槃云何無斷肉事。答律接續初教。所
T2103_.52.0300a11: 以如此
T2103_.52.0300a12: 問律既云接續初教至於涅槃。既至涅槃則
T2103_.52.0300a13: 應言斷肉。答若制教邊。此是接續初教通於
T2103_.52.0300a14: 五時。不言一切皆同。僧辯解正齊此
T2103_.52.0300a15: 問法師既是大律師。爲衆開導。今日大衆取
T2103_.52.0300a16: 判法師。不得言齊此。齊此亦不得住。不齊此
T2103_.52.0300a17: 亦不得住。只問此是優波離律不。答是
T2103_.52.0300a18: 問佛般泥洹時。優波離既親在坐。云何律文
T2103_.52.0300a19: 不斷食肉。答此是接續前近教
T2103_.52.0300a20: 問若言接近教。近教亦不明食肉。且涅槃前
T2103_.52.0300a21: 迦葉已持修行不食肉。法律若異此。則非優
T2103_.52.0300a22: 波離律。是異部家律。云何用此講説以化群
T2103_.52.0300a23: 僧。僧辯不復奉答
T2103_.52.0300a24: 制問寶度法師。説既同徳同行。云何解此語。
T2103_.52.0300a25: 寶度奉答。若律中事是優波離所出。經事悉
T2103_.52.0300a26: 是阿難所出
T2103_.52.0300a27: 問若爾律中事便當皆不出經。答若經中事
T2103_.52.0300a28: 牽律。律中事牽經
T2103_.52.0300a29: 問佛説經時有所制約。便集以爲律。何處方
T2103_.52.0300b01: 復牽律。若經皆牽律。是則説經應在律後。答
T2103_.52.0300b02: 只言經中有明戒處。愚謂應相關渉
T2103_.52.0300b03: 問若論相渉。三藏義何嘗不相渉。修多羅中
T2103_.52.0300b04: 亦有毘尼與毘曇。毘尼中亦有修多羅與毘
T2103_.52.0300b05: 曇。毘曇中亦有修多羅與毘尼。不言無此義。
T2103_.52.0300b06: 但問法師今所講律。是優波離律義。不違經
T2103_.52.0300b07: 不。答今所講是優波離律。與經不違
T2103_.52.0300b08: 問若是優波離律不違經者。則斷肉義不應
T2103_.52.0300b09: 異涅槃。答涅槃經顯斷肉律文雖不明。而優
T2103_.52.0300b10: 波離意未＊常開肉
T2103_.52.0300b11: 問律既是具教。優波離既不開肉。律何得無
T2103_.52.0300b12: 文。法師此解殊爲進退。只可爲寺中沙彌式
T2103_.52.0300b13: 叉摩尼説。不得以此答弟子。答寶度愚解正
T2103_.52.0300b14: 自極此
T2103_.52.0300b15: 制又問。下座諸律師。復云何解。龍光寺道恩
T2103_.52.0300b16: 奉答。律文不斷。涅槃經方斷
T2103_.52.0300b17: 問法師所講是誰律。答是佛律
T2103_.52.0300b18: 問所引乃極弘曠。只未知此律是優波離律
T2103_.52.0300b19: 不。答優波離仰述佛律
T2103_.52.0300b20: 問優波離悉集佛所説不。答集前四時。不集
T2103_.52.0300b21: 涅槃時
T2103_.52.0300b22: 問若爾迦葉那得語阿難道。佛從何處説法。
T2103_.52.0300b23: 至涅槃時集修多羅藏。語優波離道佛從何
T2103_.52.0300b24: 處説法。至涅槃時集毘尼藏。云何得言唯取
T2103_.52.0300b25: 前四時不取涅槃。答涅槃時不復制戒
T2103_.52.0300b26: 問涅槃云。夫食肉者斷大慈種。我從今日制
T2103_.52.0300b27: 諸弟子。不得復食一切肉。一切悉斷及自死
T2103_.52.0300b28: 者。如此制斷。是戒非戒。道恩不復奉答
T2103_.52.0300b29: 制又問。諸律師親自講律。諸大法師盡講大
T2103_.52.0300c01: 涅槃經。云何有時解素。素是何義。若不解是
T2103_.52.0300c02: 素。解則非素。素若使得不素。戒既是淨。亦可
T2103_.52.0300c03: 得使淨爲不淨不。諸講律師親違此教。外書
T2103_.52.0300c04: 所云。自踰短垣竊簡書法。正是此義宣武寺
T2103_.52.0300c05: 法寵奉答。閉穢門稱爲素開穢門稱不素
T2103_.52.0300c06: 問若爾衆僧云何開穢門。答實自不應得開。
T2103_.52.0300c07: 但貪欲情深。所以如此
T2103_.52.0300c08: 問云何懺悔。答懇惻至心是爲懺悔。若能懺
T2103_.52.0300c09: 悔是大丈夫
T2103_.52.0300c10: 問諸學人即時懺悔不。故如弟子請諸法師
T2103_.52.0300c11: 動至千數。導師唱導令懺悔者。于時諸法師
T2103_.52.0300c12: 懺悔＊以不。答那得不懺悔
T2103_.52.0300c13: 問若懺竟出寺更食肉不。答居然不食。但其
T2103_.52.0300c14: 中有無明多者。或亦不免更食
T2103_.52.0300c15: 問出寺更食。何如發初作者輕重。答一種
T2103_.52.0300c16: 問云何一種。初直爾而食。後已經於諸佛前
T2103_.52.0300c17: 誓方復更噉。云何一種。答初人無慚愧。後
T2103_.52.0300c18: 人有慚愧。乃得有勝初人義
T2103_.52.0300c19: 問若爾但先道慚愧痛打前人。而道我慚愧
T2103_.52.0300c20: 汝我打汝。我慚愧汝我食汝。答如大邪見人
T2103_.52.0300c21: 無慚愧。其既知慚愧。故知差不慚者
T2103_.52.0300c22: 問先道慚愧而猶噉食。此是知而故犯。非謂
T2103_.52.0300c23: 慚愧。若使先時不知。或是過誤。後方起愧乃
T2103_.52.0300c24: 是慚愧。豈非知而故犯。其罪大於不知。又復
T2103_.52.0300c25: 慚愧不得重犯。如其直犯。復是違破初心。
T2103_.52.0300c26: 論此爲罪所以彌大。答經有誠文。耆婆云汝
T2103_.52.0300c27: 有慚愧。故罪可滅。慚愧即是清白法
T2103_.52.0300c28: 問法師是得經言不得其意此明。若作罪後
T2103_.52.0300c29: 方知慚愧。此爲白法。不言發初慚愧而故作
T2103_.52.0301a01: 罪。以爲白法。答經又道慚愧爲上服。若爾便
T2103_.52.0301a02: 有非上服義
T2103_.52.0301a03: 問義亦如此。若正作罪。雖云慚愧終無所益。
T2103_.52.0301a04: 若作罪後能生慚愧者。乃是上服。法寵無復
T2103_.52.0301a05: 答
T2103_.52.0301a06: 法寵奉答事畢。三律師並下。又勅始興寺。景
T2103_.52.0301a07: 猷昇高座。讀楞伽央掘魔羅經所明斷肉經
T2103_.52.0301a08: 文。今載如左
| T2103_.52.0301a09: | 大般涅槃經四相品上第七 | 此品今月二十三日 會。已唱此文。法雲 |
| T2103_.52.0301a10: | 法師解説今二十 九日不復重唱 | 爾時迦葉菩薩白佛言。世尊。食 |
T2103_.52.0301a12: 大功徳。佛讃迦葉。善哉善哉。汝今乃能善知
T2103_.52.0301a13: 我意。護法菩薩應當如是。善男子。從今日始
T2103_.52.0301a14: 不聽聲聞弟子食肉。若受檀越信施之時。應
T2103_.52.0301a15: 觀是食如子肉想。迦葉菩薩復白佛言。世尊。
T2103_.52.0301a16: 云何如來不聽食肉。善男子。夫食肉者斷大
T2103_.52.0301a17: 慈種。迦葉又言。如來何故先聽比丘食三種
T2103_.52.0301a18: 淨肉。迦葉。是三種淨肉隨事漸制。迦葉菩薩
T2103_.52.0301a19: 復白佛言。世尊。何因縁故十種不淨乃至九
T2103_.52.0301a20: 種清淨而復不聽。佛告迦葉。亦是因事漸次
T2103_.52.0301a21: 而制。當知即是現斷肉義。迦葉菩薩復白佛
T2103_.52.0301a22: 言。云何如來稱讃魚肉爲美食耶。善男子。我
T2103_.52.0301a23: 亦不説魚肉之屬爲美食也。我説甘蔗粳米
T2103_.52.0301a24: 石蜜一切穀麥及黒石蜜乳酪＊蘇油以爲美
T2103_.52.0301a25: 食。雖説應畜種種衣服。所應畜者要是壞色。
T2103_.52.0301a26: 何況貪著是魚肉味。迦葉復言。如來若制不
T2103_.52.0301a27: 食肉者。彼五種味乳酪酪漿生＊蘇熟＊蘇胡
T2103_.52.0301a28: 麻油等。及諸衣服憍奢耶衣珂貝皮革金銀
T2103_.52.0301a29: 盂器。如是等物亦不應受。善男子。不應同彼
T2103_.52.0301b01: 尼揵所見。如來所制一切禁戒各有異意。故
T2103_.52.0301b02: 聽食三種淨肉。異想故斷十種肉。異想故一
T2103_.52.0301b03: 切悉斷及自死者。迦葉。我從今日制諸弟子。
T2103_.52.0301b04: 不得復食一切肉也。迦葉。其食肉者。若行若
T2103_.52.0301b05: 住若坐若臥。一切衆生聞其肉氣悉生恐怖。
T2103_.52.0301b06: 譬如有人近師子已。衆人見之聞師子臭亦
T2103_.52.0301b07: 生恐怖。善男子。如人噉蒜臭穢可惡。餘人
T2103_.52.0301b08: 見之聞臭捨去。設遠見者猶不欲視。況當近
T2103_.52.0301b09: 之。諸食肉者亦復如是。一切衆生聞其肉氣。
T2103_.52.0301b10: 悉皆恐怖生畏死想。水陸空行有命之類悉
T2103_.52.0301b11: 捨之走。咸言此人是我等怨。是故菩薩不習
T2103_.52.0301b12: 食肉。爲度衆生示現食肉。雖現食之其實不
T2103_.52.0301b13: 食。善男子。如是菩薩清淨之食猶尚不食。況
T2103_.52.0301b14: 當食肉。善男子。我涅槃後無量百歳。四道聖
T2103_.52.0301b15: 人悉復涅槃。正法滅後於像法中當有比丘。
T2103_.52.0301b16: 似像持律少讀誦經。貪嗜飮食長養其身。其
T2103_.52.0301b17: 所被服麁陋醜惡。形容憔悴無有威徳。放畜
T2103_.52.0301b18: 牛羊擔負薪草。頭鬚髮爪悉皆長利。雖服袈
T2103_.52.0301b19: 裟猶如獵師。細視徐行如猫伺鼠。常唱是言
T2103_.52.0301b20: 我得羅漢。多諸病苦眠臥糞穢。外現賢善内
T2103_.52.0301b21: 懷貪嫉。如受瘂法婆羅門等。實非沙門現沙
T2103_.52.0301b22: 門像。邪見熾盛誹謗正法。如是等人。破壞如
T2103_.52.0301b23: 來所制戒律正行威儀説解脱果離不淨法。
T2103_.52.0301b24: 及壞甚深祕密之教。各自隨意反説經律。而
T2103_.52.0301b25: 作是言。如來皆聽我等食肉。自生此論。言是
T2103_.52.0301b26: 佛説。互共諍訟各自稱是沙門釋子。善男子。
T2103_.52.0301b27: 爾時復有諸沙門等。貯聚生穀受取肉魚手
T2103_.52.0301b28: 自作食執持油瓶。寶蓋革屣親近國王大臣
T2103_.52.0301b29: 長者。占相星宿。懃修醫道。畜養奴婢。金銀琉
T2103_.52.0301c01: 璃硨磲碼瑙頗梨眞珠珊瑚琥珀璧玉珂貝種
T2103_.52.0301c02: 種果蓏。學諸伎藝。畫師泥作造書教學。種
T2103_.52.0301c03: 植根栽。蟲道咒幻。和合諸藥。作倡伎樂。香
T2103_.52.0301c04: 花治身。摴蒲圍碁。學諸工巧若有比丘能離
T2103_.52.0301c05: 如是諸惡事者。當説是人眞我弟子。爾時迦
T2103_.52.0301c06: 葉復白佛言。世尊。諸比丘比丘尼優婆塞優
T2103_.52.0301c07: 婆夷因他而活。若乞食時得雜肉食。云何得
T2103_.52.0301c08: 食應清淨法。佛言。迦葉。當以水洗令與肉
T2103_.52.0301c09: 別。然後乃食。若其食器爲肉所汚。但使無味
T2103_.52.0301c10: 聽用無罪。若見食中。多有肉者則不應受。一
T2103_.52.0301c11: 切現肉悉不應食。食者得罪。我今唱是斷肉
T2103_.52.0301c12: 之制。若廣説者則不可盡。涅槃時到。是故略
T2103_.52.0301c13: 説。是則名爲能隨問答楞伽阿跋多羅寶經
T2103_.52.0301c14: 卷第四
T2103_.52.0301c15: 爾時大慧菩薩以偈問言
T2103_.52.0301c16: 彼諸菩薩等。志求佛道者。酒肉及與葱。飮食
T2103_.52.0301c17: 爲云何。惟願無上尊。哀愍爲演説。愚夫所
T2103_.52.0301c18: 貪著。臭穢無名稱。虎狼所甘嗜。云何而可
T2103_.52.0301c19: 食。食者生諸過。不食爲福善。惟願爲我説。食
T2103_.52.0301c20: 不食罪福
T2103_.52.0301c21: 大慧菩薩説偈問已。復白佛言。惟願世尊。爲
T2103_.52.0301c22: 我等説食不食肉功徳過惡。我及所菩薩。於
T2103_.52.0301c23: 現在未來當爲種種悕望肉食衆生分別説
T2103_.52.0301c24: 法。令彼衆生慈心相向。得慈心已各於住地
T2103_.52.0301c25: 清淨明了疾得究竟無上菩提。聲聞縁覺自
T2103_.52.0301c26: 地止息已。亦得逮成無上菩提。惡邪論法。
T2103_.52.0301c27: 諸外道輩。邪見斷常顛倒計著。尚有遮法不
T2103_.52.0301c28: 聽食肉。況復如來世間救護。正法成就而食
T2103_.52.0301c29: 肉耶。佛告大慧。善哉善哉。諦聽諦聽善思念
T2103_.52.0302a01: 之。當爲汝説。大慧白佛。唯然受教。佛告大
T2103_.52.0302a02: 慧。有無量因縁不應食肉。然我今當爲汝略
T2103_.52.0302a03: 説。謂一切衆生從本已來展轉因縁常爲六
T2103_.52.0302a04: 親。以親想故不應食肉。驢騾駱駝狐狗牛馬
T2103_.52.0302a05: 人獸等肉。屠者雜賣故不應食肉。不淨氣分
T2103_.52.0302a06: 所生長故不應食肉。衆生聞氣悉生恐怖。如
T2103_.52.0302a07: 栴陀羅及譚婆等。狗見憎惡驚怖群吠故不
T2103_.52.0302a08: 應食肉。又令修行者慈心不生故不應食肉。
T2103_.52.0302a09: 凡愚所嗜臭穢不淨。無善名稱故不應食肉。
T2103_.52.0302a10: 令諸咒術不成就故不應食肉。以殺生者見
T2103_.52.0302a11: 形起識。深味著故不應食肉。彼食肉者諸天
T2103_.52.0302a12: 所棄故不應食肉。令口氣臭故不應食肉。多
T2103_.52.0302a13: 惡夢故不應食肉。空閑林中虎狼聞香故不
T2103_.52.0302a14: 應食肉。令飮食無節故不應食肉。令修行者
T2103_.52.0302a15: 不生厭離故不應食肉。我常説言。凡所飮食。
T2103_.52.0302a16: 作食子肉想。作服藥想。故不應食肉。聽食肉
T2103_.52.0302a17: 者。無有是處。復次大慧。過去有王。名師子蘇
T2103_.52.0302a18: 陀娑。食種種肉遂至食人。臣民不堪即便
T2103_.52.0302a19: 謀反斷其俸祿。以食肉者有如是過故不應
T2103_.52.0302a20: 食肉。復次大慧。凡諸殺者爲財利故殺生屠
T2103_.52.0302a21: 販。彼諸愚癡食肉衆生。以錢爲網而捕諸肉。
T2103_.52.0302a22: 彼殺生者。若以財物若以釣網。取彼空行水
T2103_.52.0302a23: 陸衆生。種種殺害屠販求利。大慧。亦無不
T2103_.52.0302a24: 教不求不想而有魚肉。以是義故不應食肉。
T2103_.52.0302a25: 大慧。我有時説遮五種肉。或制十種。今於此
T2103_.52.0302a26: 經一切種一切時。開除方便一切悉斷。大慧。
T2103_.52.0302a27: 如來應供等正覺。尚無所食。況食魚肉。亦不
T2103_.52.0302a28: 教人。以大悲前行故。視一切衆生猶如一子。
T2103_.52.0302a29: 是故不聽令食子肉。爾時世尊欲重宣此義。
T2103_.52.0302b01: 而説偈言
T2103_.52.0302b02: 曾悉爲親屬。鄙穢不淨雜。不淨所生長。聞氣
T2103_.52.0302b03: 悉恐怖。一切肉與葱。及諸韭蒜等。種種放逸
T2103_.52.0302b04: 酒。修行常遠離。亦常離麻油。及諸穿孔床。以
T2103_.52.0302b05: 彼諸細蟲。於中極恐怖。飮食生放逸。放逸生
T2103_.52.0302b06: 諸覺。從覺生貪欲。是故不應食。由食生貪欲。
T2103_.52.0302b07: 貪令心迷醉。迷醉長愛欲。生死不解脱。爲利
T2103_.52.0302b08: 殺衆生。以財網諸肉。二倶是惡業。死墮叫呼
T2103_.52.0302b09: 獄。若無＊教想求。則無三淨肉。彼非無因有。
T2103_.52.0302b10: 是故不應食。彼諸修行者。由是悉遠離。十方
T2103_.52.0302b11: 佛世尊。一切咸訶責。展轉更相食。死墮虎狼
T2103_.52.0302b12: 類。臭穩可厭惡。所生常愚癡。多生＊栴陀羅。
T2103_.52.0302b13: 獵師譚婆種。或生陀夷尼。及諸肉食性。羅刹
T2103_.52.0302b14: 猫狸等。遍於是中生。縛象與大雲。央掘利
T2103_.52.0302b15: ＊魔羅。及此楞伽經。我悉制斷肉。諸佛及菩
T2103_.52.0302b16: 薩。聲聞所訶責。食已無慚愧。生生常癡冥。先
T2103_.52.0302b17: 説見聞疑。已斷一切肉。妄想不覺知。故生食
T2103_.52.0302b18: 肉處。如彼貪欲過。障閡聖解脱。酒肉葱韭
T2103_.52.0302b19: 蒜。悉爲聖道障。未來世衆生。於肉愚癡説。
T2103_.52.0302b20: 言此淨無罪。佛聽我等食。食如服藥想。亦如
T2103_.52.0302b21: 食子肉。知足生厭離。修行行乞食。安住慈心
T2103_.52.0302b22: 者。我説常厭離。虎狼諸惡獸。恒可同遊止。若
T2103_.52.0302b23: 食故血肉。衆生悉恐怖。是故修行者。慈心不
T2103_.52.0302b24: 食肉。食肉無慈慧。永背正解脱。及違聖表相。
T2103_.52.0302b25: 是故不應食。得生梵志種。及諸修行處。智慧
T2103_.52.0302b26: 富貴家。斯由不食肉
T2103_.52.0302b27: 央掘＊魔羅經第一卷
T2103_.52.0302b28: 上座迦葉。捨種種甘膳之食。捨肉味食。受持
T2103_.52.0302b29: 修行不食肉法
T2103_.52.0302c01: 央掘魔羅經。第二卷
T2103_.52.0302c02: 文殊師利白佛言。世尊因如來藏故諸佛不
T2103_.52.0302c03: 食肉耶。佛言。如是。一切衆生無始生死。生生
T2103_.52.0302c04: 輪轉無非父母兄弟姉妹。猶如伎兒變易無
T2103_.52.0302c05: 常。自肉他肉則是一肉。是故諸佛悉不食肉。
T2103_.52.0302c06: 復次文殊師利。一切衆生界我界即是一界。
T2103_.52.0302c07: 所宅之肉即是一肉。是故諸佛悉不食肉。文
T2103_.52.0302c08: 殊師利白佛言。世尊。珂貝獵蜜皮革繒綿。非
T2103_.52.0302c09: 自界肉耶。佛告文殊師利。勿作是語。如來遠
T2103_.52.0302c10: 離一切世間。如來不食。若言習近世間物者。
T2103_.52.0302c11: 無有是處。若習近者是方便。法若物展轉來
T2103_.52.0302c12: 者則可習近。若物所出處不可習近。若展轉
T2103_.52.0302c13: 來離殺者手則可習近。文殊師利白佛言。今
T2103_.52.0302c14: 此城中有一皮。師能作革。屣有人買施。是
T2103_.52.0302c15: 展轉來。佛當受不。復次世尊。若自死牛。牛主
T2103_.52.0302c16: 從栴陀羅取皮持付皮師。師作革屣施持
T2103_.52.0302c17: 戒人。此展轉來。可習近不。佛告文殊師利。若
T2103_.52.0302c18: 自死牛。牛主持皮用作革屣。施持戒人。爲應
T2103_.52.0302c19: 受不。若不受者是比丘法。若
T2103_.52.0302c20: 受者非慈悲。然不破戒唱經竟。制又語諸僧
T2103_.52.0302c21: 道。諸小僧輩看經未遍。互言無斷肉語。今日
T2103_.52.0302c22: 此經言何所道。所以唱此革屣文者。本意乃
T2103_.52.0302c23: 不在此。正爲此二十三日法雲法師講涅槃
T2103_.52.0302c24: 斷肉事。于時僧正慧超法寵法師難云。若經
T2103_.52.0302c25: 文究竟斷一切肉。乃至自死不得食者。此則
T2103_.52.0302c26: 同尼揵斷皮革不得著革屣。若開皮革得著
T2103_.52.0302c27: 革屣者。亦應開食肉。法雲法師乃已有通釋。
T2103_.52.0302c28: 而二法師難意未已。于時自仍通云。若是聖
T2103_.52.0302c29: 人故自不著此物。若中行人亦不著此。著此
T2103_.52.0303a01: 皆下行人。所以不同尼＊揵者語有。所含。若
T2103_.52.0303a02: 無麻紵之郷。亦有開皮革義論。有麻紵處大
T2103_.52.0303a03: 慈者。乃實應不著。但此事與食肉不得類
T2103_.52.0303a04: 同。凡著一革屣。經久不壤。若食噉衆生。就一
T2103_.52.0303a05: 食中便害無量身命。況日日餐咀數若恒沙。
T2103_.52.0303a06: 亦不可得用革屣以並斷肉。于時諸僧乃無
T2103_.52.0303a07: 復往復。恐諸小僧執以爲疑方成巨蔽。所以
T2103_.52.0303a08: 唱此不受革屣文。正欲釋一日所疑。非關前
T2103_.52.0303a09: 制。凡噉肉者是大罪障。經文道。昔與衆生經
T2103_.52.0303a10: 爲父母親屬。衆僧那不思。此猶忍食噉衆生。
T2103_.52.0303a11: 己不能投身餓虎割肉貿鷹。云何反更噉他
T2103_.52.0303a12: 身分。諸僧及領徒衆法師諸尼。及領徒衆者。
T2103_.52.0303a13: 各還本寺宣告諸小僧尼。令知此意
T2103_.52.0303a14: 制説此語竟。僧尼行道禮拜懺悔。設會事畢
T2103_.52.0303a15: 出
T2103_.52.0303a16: 其晩又勅員外散騎常侍太子左衞率周捨
T2103_.52.0303a17: 曰。法寵所言慚愧而食衆生。此是經中所明
T2103_.52.0303a18: 羅刹婦女云。我念汝我食汝。法寵此心。即是
T2103_.52.0303a19: 經之羅刹
T2103_.52.0303a20: 又勅捨云。僧辯所道自死肉。若如此説。鴟鴉
T2103_.52.0303a21: 鳩鴿觸處不死。那不見有一自死者。獐鹿雉
T2103_.52.0303a22: 兎充滿野澤。亦不甞見有一自死者。而覓死
T2103_.52.0303a23: 肉其就屠殺家。覓死魚必就罾網處。若非殺
T2103_.52.0303a24: 生豈有死肉。經言。買肉與自殺。此罪一等。我
T2103_.52.0303a25: 本不自爲。正爲諸僧尼作離苦因縁
T2103_.52.0303a26: 又勅捨云。衆生所以不可殺生。凡一衆生具
T2103_.52.0303a27: 八萬戸蟲。經亦説有八十億萬戸蟲。若斷一
T2103_.52.0303a28: 衆生命。即是斷八萬戸蟲命。自死衆生又不
T2103_.52.0303a29: 可食者。前附蟲雖已滅謝。後所附蟲其數復
T2103_.52.0303b01: 衆。若煮若炙此斷附蟲。皆無復命。利舌端少
T2103_.52.0303b02: 味。害無量衆生。其中小者非肉眼能觀。其中
T2103_.52.0303b03: 大者炳然共見。滅慈悲心増長惡毒。其實
T2103_.52.0303b04: 非沙門釋子所可應行
T2103_.52.0303b05: 又勅捨云。衆僧食肉罪劇白衣。白衣食肉。乃
T2103_.52.0303b06: 不免地獄而止是一罪。至於衆僧食肉。既犯
T2103_.52.0303b07: 性罪又傷戒律。以此爲言有兩重罪。若是學
T2103_.52.0303b08: 問衆僧食肉者。此爲惡業復倍於前。所以如
T2103_.52.0303b09: 此。既親逹經教爲人講説。口稱慈悲心懷毒
T2103_.52.0303b10: 害。非是不知。知而故犯。言行既違即成詭妄。
T2103_.52.0303b11: 論學問人食肉。則罪有三重。所以貴於解義。
T2103_.52.0303b12: 正爲如説修行。反復噉食魚肉侵酷生類。作
T2103_.52.0303b13: 惡知識起衆怨對。墜墮地獄疾於
T2103_.52.0303b14: 報應必也不亡。凡出家人實宜深思
T2103_.52.0303b15: 又勅捨云。聲聞受律儀戒。本制身口七支。一
T2103_.52.0303b16: 受之後。乃至睡眠悶等律儀恒生。念念得未
T2103_.52.0303b17: 曾得律儀。所以爾者。睡眠等非起惡心。故
T2103_.52.0303b18: 不損不失。乃至常生。若起欲殺心。於聲聞法
T2103_.52.0303b19: 雖不失身口戒。而於戒有損非唯損不殺戒。
T2103_.52.0303b20: 亦兼汚餘戒。至於手夾齒齧動身口業。則失
T2103_.52.0303b21: 身口戒。爾時律儀無作。即斷不續。既失不殺
T2103_.52.0303b22: 戒。亦損汚餘戒。所以爾者。旃陀羅人爲屠肉
T2103_.52.0303b23: 時。爲何等人殺。正爲食者。若食肉即有殺
T2103_.52.0303b24: 分。於不殺戒即成有缺。若謂於善律儀受殺
T2103_.52.0303b25: 生分。於不殺戒無所缺者。是不善律儀人持
T2103_.52.0303b26: 八戒齋。是惡律儀猶應相續。若惡律儀人持
T2103_.52.0303b27: 八戒齋。惡律儀不復相續者。是知善律儀人
T2103_.52.0303b28: 受諸殺分。是不殺戒即時便缺別解脱戒。不
T2103_.52.0303b29: 復解脱。惡律儀人無論持八戒。齋但起一念
T2103_.52.0303c01: 善。心惡律儀即。斷若一念不斷。多念亦應不
T2103_.52.0303c02: 斷。若多念斷是知一念時斷。善律儀人其事
T2103_.52.0303c03: 亦爾。無論受諸殺分。有少殺分不殺律儀即
T2103_.52.0303c04: 時亦爾。菩薩人持心戒。故自無有食衆生理。
T2103_.52.0303c05: 若缺聲聞戒終不免地獄等苦
T2103_.52.0303c06: 廣弘明集卷第二十六
T2103_.52.0303c07:
T2103_.52.0303c08:
T2103_.52.0303c09:
T2103_.52.0303c10:
T2103_.52.0303c11: 大唐西明寺沙門釋道宣撰
T2103_.52.0303c12: 夫群生所以久流轉生死海者。良由無戒徳
T2103_.52.0303c13: 之舟楫者也。若乘戒舟鼓以慈棹。而不能横
T2103_.52.0303c14: 截風濤遠登彼岸者。無此理也。故正教雖多
T2103_.52.0303c15: 一戒而爲行本。其由出必由戸。何莫由斯戒
T2103_.52.0303c16: 矣。是以創起道意先識斯門。於諸心境籌度
T2103_.52.0303c17: 懷行。其状如何。故論云。夫受戒者慈悲爲務。
T2103_.52.0303c18: 於三千界内萬億日。月上至非想下及無間。
T2103_.52.0303c19: 所有生類並起慈心不行殺害。或盡形命或
T2103_.52.0303c20: 至成佛。長時類通統周法界。此一念善。功滿
T2103_.52.0303c21: 虚空。其徳難量。惟佛知際。不殺既爾。餘業例
T2103_.52.0303c22: 然。由斯戒徳故能遠大。所以上天下地幽顯
T2103_.52.0303c23: 聖賢。莫不憑祖此縁用爲基趾。經不云乎。戒
T2103_.52.0303c24: 如大地。生成住持。出有心發。是曰生也。聖道
T2103_.52.0303c25: 良資。是曰成也。法延六萬。是曰住也。保任
T2103_.52.0303c26: 三業。是曰持也。諸餘善法蓋闕此功。有入此
T2103_.52.0303c27: 門便稱聖種。乖斯妄立是謂凡流。長沒苦海
T2103_.52.0303c28: 出濟無日。自法移東夏千齡過半。在魏嘉平
T2103_.52.0303c29: 方聞戒法。自爾迄今道俗流布。然大聖垂教
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