SAT DB

T2122_.53.0970a01:     愚夫貪世利俗士重虚名
T2122_.53.0970a02:     三空既難辯八風常易傾
T2122_.53.0970a03:     物我久空性色心仍自縈
T2122_.53.0970a04:     盛年愛華好老死丘墓成
T2122_.53.0970a05:     居高非慮禍持滿不憂盈
T2122_.53.0970a06:     名利甘刀害將非安久禎
T2122_.53.0970a07:     凡愚苟求利譬犬見穢精
T2122_.53.0970a08:     不知禍來至焉知惋苦聲

T2122_.53.0970a09:

感應縁

上來道俗。不勝名利。受現報者極多。並散在
諸篇且引一驗。不繁廣述。屡見白衣無識俗

T2122_.53.0970a10:

人。見佛呵責弟子。即謂自是好人。偏見僧過。若依經説。
白衣之罪。如皂衣膩。服雖有外汚不覺別色。出家之人猶

T2122_.53.0970a11:

如淨

。雖放蠅糞微汚即覺易除。所以白衣造罪入於地
獄。如石沈水無有出時。出家之人造罪入地獄。如拍

T2122_.53.0970a12:

毱著地即返。何以故。以造罪時生極慚恥作已尋懺
故。亦如滴水在於熱𨫼。隨滴似濕亦濕還乾。何以故。

T2122_.53.0970a13:

以火熏故。俗人造罪入地獄。猶如箭射無却＊返義。亦
如以鐵椎。入於深泥亦無出義。何以故。尤害心故。

T2122_.53.0970a14:

亦如老象入泥無力可出。若富貴之人便生我慢。 &T020717;

突
三寶　殺害自在。貪染財色晝夜無厭。不生羞耻異畜

T2122_.53.0970a15:

生。反謗賢良輕侮佛法。靜思此事深可痛心。若是貧賤
之人貪求衣食。王役驅逼。公私擾擾。夙夜孜孜。不

T2122_.53.0970a16:

信之者。衣食交絶。困苦切身。劫剥三寶。毀盜六親。養
活妻兒。存己躯命。所以徙苦至苦。苦遍十方。從闇

T2122_.53.0970a17:

入闇。闇冥法界。菩薩爲此顰眉。
諸佛於茲泣血。忽惟斯理哀痛更深

T2122_.53.0970a18: 後魏崇眞寺僧慧嶷。死經七日。時與五比丘
T2122_.53.0970a19: 次第於閻羅王所閲過。嶷以錯召放令還活。
T2122_.53.0970a20: 具説王前事意。如生官無異。五比丘者。亦是
T2122_.53.0970a21: 京邑諸寺道人。與嶷同簿而過。一比丘云。是
T2122_.53.0970a22: 寶明寺僧智聰。自云生來坐禪苦行爲業。得
T2122_.53.0970a23: 升天堂。復有比丘。云是般若寺僧道品。自
T2122_.53.0970a24: 云誦涅槃經四十卷。亦＊升天堂。復有一比丘
T2122_.53.0970a25: 云。是融覺寺僧曇謨最。状注云。講華嚴涅
T2122_.53.0970a26: 槃。毎常領衆千人解釋義理。王言。講經衆
T2122_.53.0970a27: 僧我慢貢高。心懷彼我憍已 &T020717;

物。比丘之中
T2122_.53.0970b01: 第一麁行。最報王言。立身已來實不憍慢。
T2122_.53.0970b02: 惟好講經。王言。付司。即有青衣十人送最向
T2122_.53.0970b03: 於西北。入門屋舍皆黒。似非好處。復一比丘
T2122_.53.0970b04: 云。是禪林寺僧道弘。自云。教化四輩檀越。
T2122_.53.0970b05: 造一切經人中金像十躯。王言。沙門之體必
T2122_.53.0970b06: 須攝心道塲志念禪誦不預世事。勤心念戒
T2122_.53.0970b07: 不作有爲。教化求財貪心即起。三毒未除付
T2122_.53.0970b08: 司依式。還有青衣執送與最。同入一處。又有
T2122_.53.0970b09: 比丘云。是靈覺寺僧寶眞。自云。未出家之前
T2122_.53.0970b10: 曾作隴西太守。自知苦空歸依三寶。割捨家
T2122_.53.0970b11: 資造靈覺寺。寺成捨官入道。雖不禪誦禮拜
T2122_.53.0970b12: 不闕。王曰。卿作太守之日。曲情枉法。劫奪
T2122_.53.0970b13: 人財以充己物。假作此寺。非卿之力。何勞
T2122_.53.0970b14: 説此。亦復付司准式。青衣送入黒門。似非
T2122_.53.0970b15: 好處。慧嶷爲以錯召免問。放令還活。具説
T2122_.53.0970b16: 王前過時事意。時人聞已奏胡太后。太后聞
T2122_.53.0970b17: 之以爲靈異。即遣黄門侍郎。依嶷所陳訪問
T2122_.53.0970b18: 聰等五寺。並云有此。死來七日。生時業行。

T2122_.53.0970b19:

如嶷所論不差

事出雒陽
伽藍寺記

T2122_.53.0970b20: 法苑珠林卷第九十二
T2122_.53.0970b21:
T2122_.53.0970b22:
T2122_.53.0970b23:
T2122_.53.0970b24: 法苑珠林卷第九十三
T2122_.53.0970b25: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0970b26:

酒肉篇第九十三　

此有三部

T2122_.53.0970b27: 述意部　飮酒部　食肉部
T2122_.53.0970b28: 述意部第一
T2122_.53.0970b29: 夫酒爲放逸之門。大聖知其苦本。所以遠酣
T2122_.53.0970c01: 肆離酒縁。棄醉朋近法友。出昏門入惺境。
T2122_.53.0970c02: 肉是斷大慈之種。大聖知其殺因。所以去腥
T2122_.53.0970c03: 臊淨身口。噉蔬菜澄心神。招慈善感延年。故
T2122_.53.0970c04: 俗禮記云。見其生不忍其死。聞其聲不
T2122_.53.0970c05: 食其肉。斯亦不殺之義也。若使噉食酒肉之
T2122_.53.0970c06: 者。即同畜生豺狼禽獸。亦即具殺一切眷屬
T2122_.53.0970c07: 飮噉諸親。翻讎怨報。歴劫長夜無有窮已。
T2122_.53.0970c08: 如上論説。有一女人五百世害狼兒。狼兒
T2122_.53.0970c09: 亦五百世害其母。又有女人。五百世斷鬼
T2122_.53.0970c10: 命根。鬼亦五百世斷其命根。故知經歴六道
T2122_.53.0970c11: 備受怨報。或經爲師長。或是父母。或是兄弟。
T2122_.53.0970c12: 或是姉妹。或是兒孫。或是朋友。今是凡身。各
T2122_.53.0970c13: 無道眼。不能分別。還相噉食不自覺知。噉
T2122_.53.0970c14: 食之時此物有靈。即生瞋恨還成怨讎。向到
T2122_.53.0970c15: 至親反變成怨。如是之事豈可不思。暫爭舌
T2122_.53.0970c16: 端一時少味。永與至親長爲怨對。可爲痛
T2122_.53.0970c17: 心。難以言説。是故涅槃經云。一切肉者悉斷。
T2122_.53.0970c18: 及自死者。自死猶斷。何況不自死者。又楞
T2122_.53.0970c19: 伽經云爲利殺衆生。以財網諸肉。二業倶不
T2122_.53.0970c20: 善。死墜噭呼獄。何謂以財網肉。陸設罝罘。
T2122_.53.0970c21: 水設網 &MT04186;

。此是以網網肉。若於屠殺人間以
T2122_.53.0970c22: 錢買肉。此是以財網肉。若令此人不以財網
T2122_.53.0970c23: 肉者。習惡律儀。捕害衆生。此人爲當專自
T2122_.53.0970c24: 供口。亦復別有所擬。若別有所擬。向食肉
T2122_.53.0970c25: 者。豈無殺分。何得云我不殺生。此是灼然。
T2122_.53.0970c26: 違背經文。斷大慈種。障不見佛也
T2122_.53.0970c27: 飮酒部第二
T2122_.53.0970c28: 述曰。此之一教有權有實。權則漸誘之訓。以
T2122_.53.0970c29: 輕脱重。初開無犯。據其障理非無其過。若
T2122_.53.0971a01: 約實教輕重倶禁。始末不犯。是名持戒。初
T2122_.53.0971a02: 據權説者。故未曾有經云。爾時國王太子。
T2122_.53.0971a03: 名曰祇陀。聞佛所説十善道法果報無窮。長
T2122_.53.0971a04: 跪叉手白佛言。佛昔令我受持五戒。今欲還
T2122_.53.0971a05: 捨。所以者何。五戒法中酒戒難持。畏得罪
T2122_.53.0971a06: 故。世尊告曰。汝飮酒時爲何惡耶。祇陀白
T2122_.53.0971a07: 佛。國中豪強。時時相率齎持酒食。共相娯
T2122_.53.0971a08: 樂以致歡樂。自無惡也。何以故。得酒念戒
T2122_.53.0971a09: 無放逸故。飮酒不行惡也。佛言。善哉善哉。
T2122_.53.0971a10: 祇陀。汝今已得智慧方便。若世間人能如汝
T2122_.53.0971a11: 者。終身飮酒有何惡哉。如是行者。乃應生福
T2122_.53.0971a12: 無有罪也。若人飮酒不起惡業歡喜心故不
T2122_.53.0971a13: 起煩惱。善心因縁受善果報。如持五戒何
T2122_.53.0971a14: 有失乎。飮酒念戒益増其福。先持五戒今受
T2122_.53.0971a15: 十善。功徳倍勝十善報也
T2122_.53.0971a16: 時波斯匿王白佛言。世尊。如佛所説。心歡
T2122_.53.0971a17: 喜時不起惡業名有漏善者。是事不然。何以
T2122_.53.0971a18: 故。人飮酒時心則歡喜。歡喜心故不起煩惱。
T2122_.53.0971a19: 無惱煩故不行惱害。不害物故三業清淨。清
T2122_.53.0971a20: 淨之道即無漏業。世尊。憶念我昔游行獵戲
T2122_.53.0971a21: 忘將厨宰。於深山中覺飢索食。左右答言。
T2122_.53.0971a22: 王朝去時不被命勅令將厨宰。即時無食。我
T2122_.53.0971a23: 聞是語已走馬還宮教令索食。王家厨 &MT01142;

名
T2122_.53.0971a24: 修迦羅。修迦羅言。即無現食。今方當作。我
T2122_.53.0971a25: 時飢逼忿不思惟。勅臣斬殺厨 &MT01142;

。臣被王教
T2122_.53.0971a26: 即共議言。簡括國中唯此一人忠良直事。今
T2122_.53.0971a27: 若殺者。更無有能爲王 &MT01142;

厨稱王意者。時末
T2122_.53.0971a28: 利夫人聞王教勅殺修迦羅。情甚愛惜。知王
T2122_.53.0971a29: 飢乏。即令辦具好肉美酒沐浴名香莊嚴身
T2122_.53.0971b01: 體。將諸妓女往至我所。我見夫人裝束嚴麗
T2122_.53.0971b02: 將從妓女好酒肉來。瞋心即歇。何以故。末
T2122_.53.0971b03: 利夫人持五戒斷酒不飮。我心常恨。今日忽
T2122_.53.0971b04: 然將酒肉來。共相娯樂展釋情故。即與夫人
T2122_.53.0971b05: 飮酒食肉。作衆伎樂歡喜娯樂。恚心即滅。
T2122_.53.0971b06: 夫人知我忘失怒意。即遣黄門輒傳我命。令
T2122_.53.0971b07: 語外臣莫殺厨 &MT01142;

。即奉教旨。我至明旦。深
T2122_.53.0971b08: 自悔責。愁憂不食。顏色樵瘁。夫人問我。何
T2122_.53.0971b09: 故患愁。爲何患耶。我言。吾因昨日爲飢火所
T2122_.53.0971b10: 逼。瞋恚心故殺修迦羅。自計國中更無有人
T2122_.53.0971b11: 堪 &MT01142;

我厨如修迦羅者。爲是之故悔恨愁耳。
T2122_.53.0971b12: 夫人笑曰。其人猶在。願王莫愁。我重問曰。
T2122_.53.0971b13: 爲實如是。爲戲言耶。答言。實在。非戲言也。
T2122_.53.0971b14: 我令左右喚厨 &MT01142;

來。使者往召。須臾將來。
T2122_.53.0971b15: 我大歡喜憂悔即除。王白佛言。末利夫人持
T2122_.53.0971b16: 佛五戒。月行六齋。一日之中終身五戒。已犯
T2122_.53.0971b17: 飮酒妄語二戒。八齋戒中頓犯六戒。此事云
T2122_.53.0971b18: 何。所犯戒罪輕耶重耶。世尊答曰。如此犯
T2122_.53.0971b19: 戒。得大功徳。無有罪也。何以故。爲利益故。
T2122_.53.0971b20: 如我前説。夫人修善凡有二種。一有漏善。二
T2122_.53.0971b21: 無漏善。末利夫人所犯戒者入有漏善。不犯
T2122_.53.0971b22: 戒者名無漏善。依語義者。破戒修善名有
T2122_.53.0971b23: 漏善。依義語者。凡心所起善皆無漏業。王
T2122_.53.0971b24: 白佛言。如世尊説。末利夫人飮酒破戒不起
T2122_.53.0971b25: 惡心而有功徳無罪報者。一切人民亦復皆
T2122_.53.0971b26: 然。何以故。我念近者舍衞城中有諸豪族
T2122_.53.0971b27: 刹利王公。因小諍競乃致大怨。各各結謀興
T2122_.53.0971b28: 兵相伐。兩家並是國親。非可執録紛紜鬪戰。
T2122_.53.0971b29: 不從理諫。深爲憂之。復自念言。昔太子時
T2122_.53.0971c01: 共大臣提韋羅相忿。情實不分。意欲誅滅。因
T2122_.53.0971c02: 太后與酒飮已情和。思惟是已即勅忠臣。令
T2122_.53.0971c03: 辦好酒及諸甘膳。又使宣令國中豪族群臣
T2122_.53.0971c04: 士民。悉皆令集。欲有所論國中大事。諸臣諍
T2122_.53.0971c05: 競。兩徒眷屬各有五百。應召來集。於王殿上
T2122_.53.0971c06: 莊嚴大樂。王勅忠臣辦琉璃盌。盌受三升。
T2122_.53.0971c07: 諸寶盌中盛滿好酒。我於衆前先 &MT05163;

一＊盌。
T2122_.53.0971c08: 王曰。今論國事想無異心。今當人人辦此一
T2122_.53.0971c09: ＊盌甘露良藥然後論事。咸言。唯諾。作唱大
T2122_.53.0971c10: 樂。諸人得酒并聞音樂。心中歡樂忘失讎
T2122_.53.0971c11: 恨。因酒息諍而得太平。此豈非是。酒之功
T2122_.53.0971c12: 也。竊見世間窮貧小人奴客婢使夷蠻之人。
T2122_.53.0971c13: 或因節日。或於酒店。聚會飮酒。歡樂心故。
T2122_.53.0971c14: 不須人教。各各起舞。未得酒時。都無是事。
T2122_.53.0971c15: 是故當知。人因飮酒即致歡樂。心歡樂時
T2122_.53.0971c16: 不起惡念。不起惡念＊即是善心。善心因縁
T2122_.53.0971c17: 應受善報。獼猴得酒尚能起舞。況於世人。如
T2122_.53.0971c18: 世尊説施善善報施惡惡報。末利夫人皆由
T2122_.53.0971c19: 前身以好施人故。今得好報。世尊。云何令持
T2122_.53.0971c20: 五戒月行六齋。六齋之日不得莊嚴香華服
T2122_.53.0971c21: 飾作唱妓樂。又復不聽附近夫婿愛好之姿。
T2122_.53.0971c22: 竟何所施。徒云其功。豈非苦也。佛告王曰。
T2122_.53.0971c23: 大王所難非不如是。末利夫人在年少時。若
T2122_.53.0971c24: 我不勅令受戒法修智慧者。云何當有今日
T2122_.53.0971c25: 之徳以能得度復度王身。如斯之功復歸誰
T2122_.53.0971c26: 也
T2122_.53.0971c27: 述曰。此第二約其實説。輕重不犯。眞名持
T2122_.53.0971c28: 戒。故大聖知時量機通塞。通則開禁。隨時量
T2122_.53.0971c29: 前損益。如匿王欲殺厨 &MT01142;

太子欲害其父。
T2122_.53.0972a01: 此因酒忘忿得全身命免其大罪。以輕脱重
T2122_.53.0972a02: 不受累殃。然非無飮酒之咎來報之罪。不得
T2122_.53.0972a03: 見有前開遂即雷同總犯。各須量其教意。復
T2122_.53.0972a04: 省己身行徳優劣。得預聖人。斯匿末利開禁
T2122_.53.0972a05: 以既不同。此即須依經纖毫勿犯。最爲殊勝。
T2122_.53.0972a06: 故四分律云。是我弟子者。乃至不以草頭
T2122_.53.0972a07: 滴酒入口。何況多飮。是故咽咽結提
T2122_.53.0972a08: 又成論。問云。飮酒是實罪耶。答曰非也。所
T2122_.53.0972a09: 以者何。飮酒不爲惱衆生故。而是罪因。若
T2122_.53.0972a10: 人飮酒則開不善門。以能障定及諸善法。如
T2122_.53.0972a11: 殖衆果必有牆障故。知酒過如果無園
T2122_.53.0972a12: 又優婆塞經云。若復有人樂飮酒者。是人現
T2122_.53.0972a13: 世喜失財物。身心多病常樂鬪爭。惡名遠
T2122_.53.0972a14: 聞喪失智慧。心無慚愧得惡色力。常爲一切
T2122_.53.0972a15: 之所呵責。人不樂見。不能修善。是名飮酒
T2122_.53.0972a16: 現世惡報。捨此身已處在地獄。受飢渇等無
T2122_.53.0972a17: 量苦惱。是名後世惡業之果。若得人身心常
T2122_.53.0972a18: 狂亂。不能繋念思惟善法。是一惡因縁力
T2122_.53.0972a19: 故。令一切外物資生悉皆具爛
T2122_.53.0972a20: 又長阿含經云。其飮酒者有六種失。一者失
T2122_.53.0972a21: 財。二者生病。三者鬪爭。四者惡名流布。五者
T2122_.53.0972a22: 恚怒暴生。六者智慧日損。又智度論飮酒有
T2122_.53.0972a23: 三十五失。如前受戒篇説
T2122_.53.0972a24: 又沙彌尼戒經云。不得飮酒。不得嗜酒不得
T2122_.53.0972a25: 甞酒。酒有三十六失。失道。破家。危身。喪命。
T2122_.53.0972a26: 皆由之。牽東引西。持南著北。不能諷經不
T2122_.53.0972a27: 敬三尊。輕易師友不孝父母。心閉意塞世世
T2122_.53.0972a28: 愚癡。不値大道。其心無識。故不飮酒。欲離
T2122_.53.0972a29: 五陰五欲五蓋得五神通得度五道。故不飮
T2122_.53.0972b01: 酒
T2122_.53.0972b02: 又薩遮尼乾子經偈云
T2122_.53.0972b03:     飮酒多放逸現世常愚癡
T2122_.53.0972b04:     忘失一切事常被智者呵
T2122_.53.0972b05:     來世常闇鈍多失諸功徳
T2122_.53.0972b06:     是故黠慧人離諸飮酒失
T2122_.53.0972b07: 又十住婆沙論。問曰。若有人捨施酒。未知得
T2122_.53.0972b08: 罪以不。答曰。施者得福。受者不得飮。故論
T2122_.53.0972b09: 云。是菩薩或時樂捨一切。須食與食。須飮與
T2122_.53.0972b10: 飮。若以酒施。應生是念。今是行檀時。隨所
T2122_.53.0972b11: 須與。後當方便教使離酒。得念智慧令不放
T2122_.53.0972b12: 逸。何以故。檀波羅蜜法悉滿人願。在家菩
T2122_.53.0972b13: 薩以酒施者。是則無罪
T2122_.53.0972b14: 又梵網經云。若自身手過酒器與人飮酒者。
T2122_.53.0972b15: 五百世中無手。何況自飮。不得教一切人飮
T2122_.53.0972b16: 及一切衆生飮酒。況自飮酒。又優婆塞五戒
T2122_.53.0972b17: 相經云。佛在支提國跋陀羅婆提邑。是處有
T2122_.53.0972b18: 惡龍名菴羅婆提陀。匈暴害人。無人得到
T2122_.53.0972b19: 其處。象馬無能近者。乃至諸鳥不得過上。秋
T2122_.53.0972b20: 穀熟時並皆破滅。時有長老莎伽陀羅漢比
T2122_.53.0972b21: 丘。游行支提國。漸到跋陀羅波提邑。過是夜
T2122_.53.0972b22: 已晨朝著衣持鉢入村乞食。時聞此邑有惡
T2122_.53.0972b23: 龍＊匈暴害人鳥獸。及破滅秋穀。聞已乞食
T2122_.53.0972b24: 到菴婆羅提龍住處衆鳥樹下。敷座具大坐。
T2122_.53.0972b25: 龍聞衣氣即發瞋恚。從身出煙。長老莎伽陀
T2122_.53.0972b26: 即入三昧。以神通力身亦出煙。龍倍瞋恚。身
T2122_.53.0972b27: 上出火。莎伽陀復入火光三昧。身亦出火。龍
T2122_.53.0972b28: 復雨雹。莎伽陀即變雹作釋倶餅髓餅等。龍
T2122_.53.0972b29: 復霹靂。莎伽陀變作種。種歡喜丸。龍復雨
T2122_.53.0972c01: 弓箭刀矟。莎伽陀即變作優鉢羅華波頭摩
T2122_.53.0972c02: 華等。龍復雨毒蛇蜈蚣蝮虺蚰蜒。莎伽陀
T2122_.53.0972c03: 即變作優鉢羅華瓔珞瞻蔔華瓔珞等。如是
T2122_.53.0972c04: 等龍所有勢力。盡現向莎伽陀皆不能勝即
T2122_.53.0972c05: 失威力光明。莎伽陀知龍力盡不能復動。即
T2122_.53.0972c06: 變作細身。從龍兩耳入從兩眼出已從鼻入。
T2122_.53.0972c07: 從鼻入已從口中出。在龍頭上。往來經行。不
T2122_.53.0972c08: 傷龍身。爾時龍見如是事已。心即大驚怖毛
T2122_.53.0972c09: 竪。合掌向莎伽陀言。我歸依汝。莎伽陀答
T2122_.53.0972c10: 言。汝莫歸依我。當歸依我師佛。龍答言。我
T2122_.53.0972c11: 從今歸依三寶。知我盡形作佛優婆塞。是龍
T2122_.53.0972c12: 受三自歸作佛弟子已。更不復作如先＊匈惡
T2122_.53.0972c13: 事。諸人及鳥獸皆得到所。秋穀不傷。名聲流
T2122_.53.0972c14: 布諸國。皆知長老莎伽陀。能降伏惡龍折
T2122_.53.0972c15: 伏令善。因莎伽陀名聲流布。諸人皆作食
T2122_.53.0972c16: 傳爭請之。是中有一貧女人。信敬請得莎伽
T2122_.53.0972c17: 陀。是女爲辦酥乳糜食之。女人作念思
T2122_.53.0972c18: 惟。是沙門噉是＊酥乳糜。或當冷發。便取似
T2122_.53.0972c19: 水色酒持與莎伽陀。莎伽陀不看便飮。飮
T2122_.53.0972c20: 已爲説法。便去過向寺中。爾時酒勢便發。近
T2122_.53.0972c21: 寺門邊不覺倒地。僧伽梨衣漉水嚢鉢杖等。
T2122_.53.0972c22: 各在一處。身在一處。醉無所覺。佛與阿難。
T2122_.53.0972c23: 行到是處。見是比丘。知而故問。阿難。此是
T2122_.53.0972c24: 何人。答言。世尊。此是長老莎伽陀。佛即語
T2122_.53.0972c25: 阿難。是處爲我敷座辦水集僧。阿難受教敷
T2122_.53.0972c26: 座＊辦水集僧已。白佛言。已集。佛自知時。佛
T2122_.53.0972c27: 即洗足坐已問諸比丘。汝等曾見聞。有龍名
T2122_.53.0972c28: 菴婆羅提陀。＊匈暴惡害。先無有人到其住
T2122_.53.0972c29: 處。乃至鳥獸無能到上。秋穀熟時破滅諸穀。
T2122_.53.0973a01: 莎伽陀能折伏令善。鳥獸得到泉上。是中有
T2122_.53.0973a02: 見聞者言聞。佛語諸比丘。於汝意云何。此
T2122_.53.0973a03: 善男子莎伽陀。今能折伏蝦蟇不。答言。不
T2122_.53.0973a04: 能。佛言。聖人飮酒尚如是失。何況凡夫。如
T2122_.53.0973a05: 是過罪皆由飮酒。今從自後。若言我是佛弟
T2122_.53.0973a06: 子者。不得飮酒。乃至小草頭一滴亦不得飮。
T2122_.53.0973a07: 佛種種呵責飮酒過失已。依律因此比丘便
T2122_.53.0973a08: 制不飮酒戒
T2122_.53.0973a09: 問曰。未審天上有酒味不。答曰。無實麹米
T2122_.53.0973a10: 所造之酒。但有業化所作酒也。故正法念經
T2122_.53.0973a11: 云。彼夜摩天男共天女衆。入池游戲。同飮
T2122_.53.0973a12: 天酒。離於醉過。現樂功徳。味觸色香皆悉
T2122_.53.0973a13: 具足。其中諸天有以珠器而飮酒者。受用
T2122_.53.0973a14: 蘇陀之食。色觸香味皆悉具足。彼如是念。
T2122_.53.0973a15: 此水爲酒令我得飮。即於念時皆是天酒。離
T2122_.53.0973a16: 於醉過。天既飮之増長勝樂。善業力故心
T2122_.53.0973a17: 生歡喜。然彼諸天自業力故。如是受樂。有
T2122_.53.0973a18: 鳥名爲常樂。見彼諸天在歡喜河而飮酒故。
T2122_.53.0973a19: 爲説偈言
T2122_.53.0973a20:     沒入放逸海貪著諸境界
T2122_.53.0973a21:     此酒能迷心何用復飮酒
T2122_.53.0973a22:     爲境界火燒不知作不作
T2122_.53.0973a23:     園林生貪心何用復飮酒
T2122_.53.0973a24: 彼常樂鳥。見樂飮酒天在河飮酒。爲調伏故
T2122_.53.0973a25: 如是説偈
T2122_.53.0973a26: 又正法念經。閻羅王責疏罪人説偈云
T2122_.53.0973a27:     酒能亂人心令人如羊等
T2122_.53.0973a28:     不知作不作如是應捨酒
T2122_.53.0973a29:     若酒醉之人如死人無異
T2122_.53.0973b01:     若欲常不死彼人應捨酒
T2122_.53.0973b02:     酒是諸過處毎常不饒益
T2122_.53.0973b03:     一切惡道階黒暗所在處
T2122_.53.0973b04:     飮酒到地獄亦到餓鬼處
T2122_.53.0973b05:     行於畜生業是酒過所誑
T2122_.53.0973b06:     酒爲毒中毒地獄中地獄
T2122_.53.0973b07:     病中之大病是智者所説
T2122_.53.0973b08:     若人飮酒者無因縁歡喜
T2122_.53.0973b09:     無因縁而瞋無因縁作惡
T2122_.53.0973b10:     於佛所生癡壞世出世事
T2122_.53.0973b11:     燒解脱如火所謂酒一法
T2122_.53.0973b12:     若人能捨酒正行於法戒
T2122_.53.0973b13:     彼到第一處無死無生處
T2122_.53.0973b14: 問曰。無病飮得罪。有病開飮不。答曰。依四
T2122_.53.0973b15: 分律。實病餘藥治不差。以酒爲藥者不犯
T2122_.53.0973b16: 問曰。開服幾許。答曰。依文殊師利問經云。
T2122_.53.0973b17: 若合藥醫師所説。多藥相和少酒多藥得用
T2122_.53.0973b18: 又舍利弗問經云。舍利弗白佛言。云何世尊。
T2122_.53.0973b19: 説遮道法。不得飮酒如葶藶子。是名破戒。
T2122_.53.0973b20: 開放逸門云何。迦蘭陀竹園精舍有一比丘。
T2122_.53.0973b21: 疾病經年危篤將死。時優波離問言。汝須何
T2122_.53.0973b22: 藥。我爲汝覓天上人間乃至十方。是所應用
T2122_.53.0973b23: 我皆爲取。答曰。我所須藥是違毘尼。故我不
T2122_.53.0973b24: 覓。以至於此。寧盡身命無容犯律。優波離
T2122_.53.0973b25: 言。汝藥是何。答言。須酒五升。優波離曰。若
T2122_.53.0973b26: 爲病開如來所許。爲乞得酒。服已消差。差已
T2122_.53.0973b27: 懷慚。猶謂犯律。往至佛所。殷勤悔過。佛爲
T2122_.53.0973b28: 説法。聞已歡喜得羅漢道。佛言。酒有多失開
T2122_.53.0973b29: 放逸門。飮如葶藶子犯罪已積。若消病苦非
T2122_.53.0973c01: 先所斷
T2122_.53.0973c02: 述曰。不得見前文開籠通總飮。必須實病重
T2122_.53.0973c03: 困臨終。先用餘藥治皆不差。要須酒和得差
T2122_.53.0973c04: 者。依前方開。比見無識之人。身力強壯日
T2122_.53.0973c05: 別馳走。不依衆儀。少有微患。便長情貪。不
T2122_.53.0973c06: 護道業。妄引經律云。佛開種種湯藥名衣上
T2122_.53.0973c07: 服施佛及僧。因公傍私詭誑道俗。是故智人
T2122_.53.0973c08: 守戒如命。不敢犯之
T2122_.53.0973c09: 是故薩遮尼乾子經偈云
T2122_.53.0973c10:     酒爲放逸根不飮閉惡道
T2122_.53.0973c11:     寧捨百千身不毀犯法教
T2122_.53.0973c12:     寧使身乾枯終不飮此酒
T2122_.53.0973c13:     假使毀犯戒壽命滿百年
T2122_.53.0973c14:     不如護禁戒即時身磨滅
T2122_.53.0973c15:     決定能使差我猶故不飮
T2122_.53.0973c16:     況今不定知爲差爲不差
T2122_.53.0973c17:     作是決定心心生大歡喜
T2122_.53.0973c18:     即獲見眞諦所患即消除
T2122_.53.0973c19: 當知衆生所有病者。皆由貪瞋我慢爲因。從
T2122_.53.0973c20: 因有果。得此苦報。非由不得藥酒病不得差。
T2122_.53.0973c21: 故涅槃經云。一切衆生有四毒箭。則爲病因。
T2122_.53.0973c22: 何等爲四。一貪欲。二瞋恚。三愚癡。四憍慢。
T2122_.53.0973c23: 若有病因則有病生。所謂愛熱肺病上氣吐
T2122_.53.0973c24: 逆。膚體 &T028777;

其心悶亂。下痢噦噎小便淋瀝。
T2122_.53.0973c25: 眼耳疼痛腹背脹滿。顛狂乾痟鬼魅所著。如
T2122_.53.0973c26: 是種種身心諸病。若識病本斷惡修善。三世
T2122_.53.0973c27: 苦報永除不受。若不觀理縱用天下藥酒所
T2122_.53.0973c28: 治。其病轉増難可得差
T2122_.53.0973c29: 又毘尼母經云。尊者彌沙塞説曰。莎提比丘
T2122_.53.0974a01: 少小因酒長養身命。後出家已不得酒故四
T2122_.53.0974a02: 大不調。諸比丘白佛。佛言。病者聽甕上嗅之。
T2122_.53.0974a03: 若差不聽嗅。不差者聽用酒洗身。若復不差
T2122_.53.0974a04: 聽用酒和麺作餅食之。若復不差聽酒中浸
T2122_.53.0974a05: 漬
T2122_.53.0974a06: 又新婆沙論云。如契經。尊者舍利子於憍薩
T2122_.53.0974a07: 羅國住一林中。時有活命出家外道。亦住彼
T2122_.53.0974a08: 林。隣近尊者。去林不遠。諸村邑中有時廣
T2122_.53.0974a09: 設四月節會。時彼外道巡諸村邑。飽食猪肉
T2122_.53.0974a10: 恣情飮酒。竊持殘者還至林中。見舍利子坐
T2122_.53.0974a11: 一樹下。酒所昏故起輕蔑心。我今與彼雖倶
T2122_.53.0974a12: 出家。我獨富樂而彼貧苦。尋趣尊者。作是
T2122_.53.0974a13: 頌曰
T2122_.53.0974a14:     我已飽酒肉復竊持餘來
T2122_.53.0974a15:     地上草木山皆視如金聚
T2122_.53.0974a16: 時舍利子。聞已念言。此死外道都無慚愧。乃
T2122_.53.0974a17: 能無頼説此伽他。我今亦應對彼説頌。作是
T2122_.53.0974a18: 念已即説頌曰
T2122_.53.0974a19:     我常飽無相常住空定門
T2122_.53.0974a20:     地上草木山皆視如唾處
T2122_.53.0974a21: 今此頌中。尊者舍利子作師子吼説三解脱
T2122_.53.0974a22: 門。謂於初句説無相解脱門。於第二句説空
T2122_.53.0974a23: 解脱門。於後二句説無願解脱門
T2122_.53.0974a24: 食肉部第三
T2122_.53.0974a25: 述曰。此之一教亦有權實。言權教者。據毘
T2122_.53.0974a26: 尼律中。世尊初成道爲度麁惡凡夫。未堪説
T2122_.53.0974a27: 細。且於漸教之中説三種淨肉離見聞疑不
T2122_.53.0974a28: 爲己殺。鳥殘自死者。開聽食之。先麁後細。
T2122_.53.0974a29: 漸令離過。是別時之意。不了之説。若據實
T2122_.53.0974b01: 教。始從得道至涅槃夜。大聖殷勤始終不開
T2122_.53.0974b02: 又涅槃經云。一切衆生聞其肉氣。皆悉恐怖
T2122_.53.0974b03: 生畏死想。水陸空行有命之類。悉捨之走。咸
T2122_.53.0974b04: 言。此人是我等怨。是故菩薩不習食肉。爲度
T2122_.53.0974b05: 衆生視現食肉。雖現食之其實不食。但諸
T2122_.53.0974b06: 衆生有執見者。不解如來方便説意。便即偏
T2122_.53.0974b07: 執毘尼局教。言佛聽食三種淨肉。亦謗我言。
T2122_.53.0974b08: 如來自食。彼愚癡人成大罪障。長夜墮於無
T2122_.53.0974b09: 利益處。亦不得見現在未來賢聖弟子。況當
T2122_.53.0974b10: 得見諸佛如來。大慧諸聲聞人等。常所應食
T2122_.53.0974b11: 米麺油蜜等。能生淨命。非法貯畜。非法受
T2122_.53.0974b12: 取。我説不淨。尚不聽食。何況聽食肉血不
T2122_.53.0974b13: 淨耶。非直食肉壞善障道。乃至邪命諂曲。
T2122_.53.0974b14: 以求自活。亦是障道
T2122_.53.0974b15: 又文殊師利問經云。若爲己殺不得噉。若肉
T2122_.53.0974b16: 如材木。已自腐爛。欲食得食。若欲噉肉者
T2122_.53.0974b17: 當説此呪

T2122_.53.0974b18:

多

咃

此言
如是

阿捺摩阿捺摩

此言無
我無我

阿視婆多

T2122_.53.0974b19:

阿視婆多

此言無壽
命無壽命

那舍那舍

此言
失失

陀呵陀呵

此言
燒燒

T2122_.53.0974b20:

婆弗婆弗

此言
破破

僧柯慄多弭

此言
有爲

莎呵

此言除
殺去

T2122_.53.0974b21: 此呪三説。乃得噉肉。飯亦不食。何以故。若
T2122_.53.0974b22: 無思惟飯不應食。何況當噉肉。佛告文殊師
T2122_.53.0974b23: 利。以衆生無慈悲力懷殺害意。爲此因縁故
T2122_.53.0974b24: 斷食肉。若能不懷害心。大慈悲心。爲教化
T2122_.53.0974b25: 一切衆生故。無有過罪
T2122_.53.0974b26: 問曰。酒是和神之藥。肉爲充飢之膳。古今同
T2122_.53.0974b27: 味。今獨何見鄙而不食。若使佛教清禁居喪
T2122_.53.0974b28: 禮制。即如對於嚴君勅賜俗食。豈關僧過拒
T2122_.53.0974b29: 而不食耶
T2122_.53.0974c01: 答曰。貪財喜色貞夫所鄙。好膳嗜美廉士所
T2122_.53.0974c02: 惡。割情從道前賢所歎。抑欲崇徳往哲同
T2122_.53.0974c03: 嗟。況肉由殺命。酒能亂神。不食是理。寧可
T2122_.53.0974c04: 爲非。縱逢上抑終須嚴斷。雖違君命還順佛
T2122_.53.0974c05: 心
T2122_.53.0974c06: 問曰。肉由害命斷之且然。酒不損生何爲頓
T2122_.53.0974c07: 制。若無損計罪無過言非。飮漿食飯亦應得
T2122_.53.0974c08: 罪。而實不爾。酒何偏斷。答曰。結戒隨事得罪
T2122_.53.0974c09: 據心。肉體因害。食之即罪。酒性非損。過由
T2122_.53.0974c10: 弊神。餘處生過。過生由酒。斷酒即除。所以
T2122_.53.0974c11: 遮制。不同非謂酒體是罪
T2122_.53.0974c12: 問曰。罪有遮性酒體生罪。今有耐酒之人能
T2122_.53.0974c13: 飮不醉。又不弊神亦不生罪。此人飮酒應不
T2122_.53.0974c14: 得罪。斯則能飮無過。不能招咎。何關斷酒。
T2122_.53.0974c15: 以成戒善。可謂能飮耐酒。常名持戒。少飮
T2122_.53.0974c16: 即醉是大罪人。答曰。制戒防非本爲生善。戒
T2122_.53.0974c17: 是生善。身口無違。縁中止息。遮性兩斷。乃
T2122_.53.0974c18: 名戒善。今耐酒之人。既不亂神。未破餘戒。
T2122_.53.0974c19: 實理非罪。正以飮生罪。因外違遮教。縁中
T2122_.53.0974c20: 生犯。仍名有罪。以乖不飮酒非持戒
T2122_.53.0974c21: 第一據實有損者。依經食肉之人有十種過
T2122_.53.0974c22: 失。第一明一切衆生無始已來。皆是己親。
T2122_.53.0974c23: 不合食肉。故入楞伽經云。我觀衆生輪迴五
T2122_.53.0974c24: 道。同在生死共相生育。遞爲父母兄弟姉妹。
T2122_.53.0974c25: 若男子若女中表内外。六親眷屬。或生餘
T2122_.53.0974c26: 道。善道惡道常爲眷屬。以是因縁。我觀衆
T2122_.53.0974c27: 生更相噉肉無非親者。由食肉味遞互相噉。
T2122_.53.0974c28: 常生害心増長苦業。流轉生死不得出離。佛
T2122_.53.0974c29: 説是時。諸惡羅刹聞佛所説。悉捨惡心止不
T2122_.53.0975a01: 食肉。遞相勸發菩提之心。護衆生命。過自
T2122_.53.0975a02: 護身。離一切諸肉不食。悲泣流涙白言。世
T2122_.53.0975a03: 尊。我聞佛説諦觀六道。我所噉肉皆是我親。
T2122_.53.0975a04: 乃知食肉衆生是我大怨。斷大慈種長不善
T2122_.53.0975a05: 業。是大苦本。我從今日斷不食肉。及我眷
T2122_.53.0975a06: 屬亦不聽食。如來弟子有不食肉者。我當
T2122_.53.0975a07: 晝夜親近擁護。若食肉者。我當與作大不饒
T2122_.53.0975a08: 益。大慧羅刹惡鬼常食肉者。聞我所説。尚發
T2122_.53.0975a09: 慈心。捨肉不食。況我弟子行善法者。當聽
T2122_.53.0975a10: 食肉。若食肉者。當知即是衆生大怨。斷我
T2122_.53.0975a11: 聖種。大慧。若我弟子聞我所説。不諦觀察
T2122_.53.0975a12: 而食肉者。當知即是旃陀羅種。非我弟子。我
T2122_.53.0975a13: 非其師
T2122_.53.0975a14: 第二明食肉衆生見者皆悉驚悑。故不應食。
T2122_.53.0975a15: 如彼經説。食肉之人衆生聞氣。悉皆驚＊悑
T2122_.53.0975a16: 逃走遠離。是故菩薩修如實行。爲化衆生不
T2122_.53.0975a17: 應食肉。譬如旃陀羅獵師屠兒捕魚鳥人。一
T2122_.53.0975a18: 切行處衆生遙見作如是念。我今定死。而此
T2122_.53.0975a19: 來者。是大惡人不識罪福。斷衆生命求現前
T2122_.53.0975a20: 利。今來至此爲覓我等。今我等身悉皆有肉。
T2122_.53.0975a21: 是故今來我等定死。大慧。由人食肉能令衆
T2122_.53.0975a22: 生見者皆生如是驚＊悑。大慧。一切虚空地中
T2122_.53.0975a23: 衆生見食肉者。皆生恐＊悑而起疑念。我於
T2122_.53.0975a24: 今者爲死爲活。如是惡人不修慈心。亦相
T2122_.53.0975a25: 豺狼游行世間常覓肉食。如牛噉草蜣蜋逐
T2122_.53.0975a26: 糞不知飽足。我身是肉正是其食。不應逢見。
T2122_.53.0975a27: 即捨逃走離之遠去。如人畏懼羅刹無異
T2122_.53.0975a28: 第三明食肉之人壞他信心。是故不應食肉
T2122_.53.0975a29: 也。如彼經云。若食肉者。衆生即失一切信
T2122_.53.0975b01: 心。便言世間無可信者。斷於信根。是故大慧。
T2122_.53.0975b02: 菩薩爲護衆生信心。一切諸肉悉不應食。何
T2122_.53.0975b03: 以故。世間有人見食肉故。謗毀三寶。作如
T2122_.53.0975b04: 是言。於佛法中何處當有眞實沙門婆羅門
T2122_.53.0975b05: 修梵行者。捨於聖人本所應食。食於衆生猶
T2122_.53.0975b06: 如羅刹。斷我法輪絶滅聖種。一切皆由食肉
T2122_.53.0975b07: 者過。是故大慧。我弟子者。爲護惡人毀謗三
T2122_.53.0975b08: 寶。乃至不應生念肉想。何況食噉也
T2122_.53.0975b09: 第四明慈心少欲行人不應食肉。如彼經説。
T2122_.53.0975b10: 菩薩爲求出離生死。應當專念慈悲之行少
T2122_.53.0975b11: 欲知足。厭世間苦速求解脱。若捨憒鬧就於
T2122_.53.0975b12: 空閑。住屍陀林阿蘭若處塚間樹下。獨坐思
T2122_.53.0975b13: 惟。觀諸世間。無一可樂。妻子眷屬如枷鎖
T2122_.53.0975b14: 想。宮殿臺觀如牢獄想。觀諸珍寶如糞聚想。
T2122_.53.0975b15: 見諸飮食如膿血想。受諸飮食如塗癰瘡想。
T2122_.53.0975b16: 趣得存活繋念聖道。不爲貪味酒肉葱韭蒜
T2122_.53.0975b17: 薤葷味。悉捨不食。若如是者。是眞修行。堪
T2122_.53.0975b18: 受一切人天供養。若於世間不生厭離。貪著
T2122_.53.0975b19: 諸味酒肉葷辛。皆便噉食。不應受於世間
T2122_.53.0975b20: 信施也
T2122_.53.0975b21: 第五明食肉之人。皆是過去曾作惡羅刹。由
T2122_.53.0975b22: 習氣故今故貪肉。是故不應食肉也。如彼經
T2122_.53.0975b23: 説。有諸衆生。過去曾修無量因縁。有微善
T2122_.53.0975b24: 根得聞我法。信心出家在我法中。過去曾
T2122_.53.0975b25: 作羅刹眷屬虎狼師子猫狸中生。雖在我法
T2122_.53.0975b26: 食肉餘習。見食肉者歡喜親近。入諸城邑聚
T2122_.53.0975b27: 落塔寺。飮酒食肉。以爲歡樂。諸天下視
T2122_.53.0975b28: 猶如羅刹。爭噉死屍等無有異。而不自知已
T2122_.53.0975b29: 失我衆成羅刹眷屬。雖服袈裟 &T061269;

除鬚髮。有
T2122_.53.0975c01: 命看見心生恐＊悑如畏羅刹。此明食肉皆是
T2122_.53.0975c02: 過去曾作羅刹師子虎狼猫狸中來。故應裁
T2122_.53.0975c03: 斷也
T2122_.53.0975c04: 第六明食肉之人。學世呪術尚不得成。況出
T2122_.53.0975c05: 世法。何由可證。是故行者不應食肉。如彼
T2122_.53.0975c06: 經説。世間邪見諸呪術師。若其食肉呪術不
T2122_.53.0975c07: 成。爲成邪術尚不食肉。況我弟子爲求如來
T2122_.53.0975c08: 無上聖道出世解脱修大慈悲。精勤苦行猶
T2122_.53.0975c09: 恐不得。何處當有如是解脱。爲彼癡人食肉
T2122_.53.0975c10: 而得其報。是故大慧。我諸弟子。爲求出世
T2122_.53.0975c11: 解脱樂故不應食肉也
T2122_.53.0975c12: 第七明衆生皆愛身命與己無別。是故行者
T2122_.53.0975c13: 不應食肉。如彼經説。食肉能壯色力嗜味。
T2122_.53.0975c14: 人多貪著。應當諦觀。一切世間有身命者。各
T2122_.53.0975c15: 自寶重畏於死苦。護惜己身人畜無別。寧當
T2122_.53.0975c16: 樂存疥野干身。不能捨命受諸天樂。何以故。
T2122_.53.0975c17: 畏死苦故。以是觀察死爲大苦。是可畏法。自
T2122_.53.0975c18: 身畏死。云何當得而食他肉。是故大慧。欲
T2122_.53.0975c19: 食肉者。先自念身。次觀衆生。不應貪肉
T2122_.53.0975c20: 也
T2122_.53.0975c21: 第八明食肉之人。諸天賢聖。皆悉遠離。惡
T2122_.53.0975c22: 神恐＊悑。是故行者。不應食肉。如彼經説。夫
T2122_.53.0975c23: 食肉者。諸天遠離。何況聖人。是故菩薩爲
T2122_.53.0975c24: 見聖人。當修慈悲不應食肉。大慧。食肉之
T2122_.53.0975c25: 人。睡眠亦苦。起時亦苦。若夢中見種種諸
T2122_.53.0975c26: 惡。驚＊悑毛竪心常不安。無慈心故。乏諸善
T2122_.53.0975c27: 力。若其獨在空閑之處。多爲非人而伺其便。
T2122_.53.0975c28: 虎狼師子亦來伺求。欲食其肉。心常驚＊悑。
T2122_.53.0975c29: 不得安隱也
T2122_.53.0976a01: 第九明食肉之人。淨者尚不應食。況不淨肉。
T2122_.53.0976a02: 是故行者不應食肉。如彼經説。我説凡夫爲
T2122_.53.0976a03: 求淨命噉於淨食。尚應生心如子肉想。何況
T2122_.53.0976a04: 聽食非聖人食聖人離著。以肉能生無量諸
T2122_.53.0976a05: 過失故。於出世一切功徳。云何言我聽諸
T2122_.53.0976a06: 弟子食諸肉血不淨等味。言我聽者。是則謗
T2122_.53.0976a07: 我。故内律云。食生肉血等得偸蘭遮罪
T2122_.53.0976a08: 第十明食肉之人死則還生惡羅刹等中。是
T2122_.53.0976a09: 故行者不應食肉。如彼經説。食肉衆生依於
T2122_.53.0976a10: 過去食肉臐故。多生羅刹師子虎狼豺豹猫
T2122_.53.0976a11: 貍鴟梟鵰鷲鷹鷂等中。有命之類。各自護身。
T2122_.53.0976a12: 不令得便。受飢餓苦。常生惡心。念食他肉。
T2122_.53.0976a13: 命終復墮惡道。受生人身難得。何況當有得
T2122_.53.0976a14: 涅槃道。當知食肉有如是等無量諸過。是故
T2122_.53.0976a15: 行者不食肉者。即是無量功徳之聚也
T2122_.53.0976a16: 又鴦掘魔經云。文殊師利白佛言。世尊。因
T2122_.53.0976a17: 如來藏故諸佛不食肉耶。佛言。如是一切衆
T2122_.53.0976a18: 生無始生死。死生輪轉。無非父母兄弟姉
T2122_.53.0976a19: 妹。猶如伎兒變易無常。自肉他肉則是一肉。
T2122_.53.0976a20: 是故諸佛悉不食肉。復告文殊。一切衆生界
T2122_.53.0976a21: 我界即是一界。所食之肉即是一肉。是故
T2122_.53.0976a22: 諸佛悉不食肉。佛告文殊。若自死牛。牛主持
T2122_.53.0976a23: 皮。用作革屣。施持戒人。爲應受不。若不受
T2122_.53.0976a24: 者。是比丘法。若受者非慈悲。然不破戒。以
T2122_.53.0976a25: 從展轉離殺因縁故也
T2122_.53.0976a26: 又此經説。衆生身内有八十萬戸蟲。若斷一
T2122_.53.0976a27: 衆生命。即斷八十萬戸蟲命。若炙若煮。若
T2122_.53.0976a28: 淹若暴。皆有小蟲飛蛾蠅 &T038107;

而附近之。如
T2122_.53.0976a29: 是展轉傍殺無量生命。雖不自手而殺。然屠
T2122_.53.0976b01: 者不敢自食。皆爲食肉之人殺之。故知食肉
T2122_.53.0976b02: 之人即兼有殺業之罪。或有出家僧尼。躬在
T2122_.53.0976b03: 伽藍。共諸白衣。公然聚會。飮酒食肉。葷辛
T2122_.53.0976b04: 雜穢。汚染伽藍。不愧尊像。如斯渾雜奚如
T2122_.53.0976b05: 外道
T2122_.53.0976b06: 又尼羅浮陀地獄經云。身如段肉無有識知
T2122_.53.0976b07: 此是何人。皆由飮酒。出家僧尼。豈不深信經
T2122_.53.0976b08: 教心生重愧。自棄正法同於外道。若噉衆生
T2122_.53.0976b09: 父肉亦噉父肉。若噉衆生母＊肉亦噉母肉。
T2122_.53.0976b10: 如是姉兄弟妹男女六親。並有相對。怨怨相
T2122_.53.0976b11: 酬。未可得脱。又沙彌尼戒經云。不得殺生。慈
T2122_.53.0976b12: 愍群生。如父母念子加哀。蠕動猶如赤子。何
T2122_.53.0976b13: 謂不殺。護身口意。身不殺人畜喘息之類。
T2122_.53.0976b14: 手亦不爲。亦不教人。見殺不食。聞殺不食。
T2122_.53.0976b15: 疑殺不食。爲我殺不食。口不説言。當殺當害
T2122_.53.0976b16: 報怨。亦不得言死快殺快。某肉肥某肉痩。
T2122_.53.0976b17: 某肉多好某肉少惡。意亦不念。哀愍衆生。
T2122_.53.0976b18: 如己骨髓。如父如母。如子如身。等無差別。
T2122_.53.0976b19: 普等一心常志大乘
T2122_.53.0976b20: 又賢愚經云。佛告波斯匿王曰。過去久遠阿
T2122_.53.0976b21: 僧祇劫。此閻浮提有一大國。名波羅柰。於時
T2122_.53.0976b22: 國王名波羅摩達王。將四種兵入山獵戲。王
T2122_.53.0976b23: 到澤上馳逐禽獸。單隻一乘。獨到深林。王
T2122_.53.0976b24: 時疲極下馬小休。爾時林中有牸師子。懷欲
T2122_.53.0976b25: 心盛行求其偶。因不能得値。於林間見王獨
T2122_.53.0976b26: 坐。婬意轉盛。思欲從王。近到其邊。擧尾背
T2122_.53.0976b27: 住。王知其意而自思惟。此是猛獸力能殺我。
T2122_.53.0976b28: 若不從意儻見危害。王以＊悑故即從師子成
T2122_.53.0976b29: 欲事已。師子還去。諸兵群從已復來到。王與
T2122_.53.0976c01: 人衆即還宮城。爾時師子從是懷胎。日月滿
T2122_.53.0976c02: 足便生一子。形盡似人。唯足斑斕。師子憶
T2122_.53.0976c03: 識知是王有。便銜擔來著於王前。王亦思憶
T2122_.53.0976c04: 知是己兒。即收取養。以足＊斑駿字爲＊斑足。
T2122_.53.0976c05: 養之漸大雄才志猛。父王崩亡＊斑足繼治。時
T2122_.53.0976c06: ＊斑足王有二夫人。一是王種。二是婆羅門
T2122_.53.0976c07: 種。＊斑足出游。勸二夫人隨我後往。誰先到
T2122_.53.0976c08: 者。當與一日極相娯樂。其隨後者吾不見之
T2122_.53.0976c09: 王去之後。其二夫人極自莊飾。嚴駕倶往。到
T2122_.53.0976c10: 於道中見於天祠。梵志種者下車作禮。禮已
T2122_.53.0976c11: 後到。王從本言而不前之。於是夫人瞋怨天
T2122_.53.0976c12: 神。由禮汝故使王見薄。若有天力何不護我。
T2122_.53.0976c13: 後壞天祠令平如地。守天祠神。悲惱至宮欲
T2122_.53.0976c14: 傷王宮。天神遮不聽入。有一仙人住止山中。
T2122_.53.0976c15: 王＊常供養。日日食時飛來入宮。不食餚饌粗
T2122_.53.0976c16: 食麁供。偶値一日仙人不來。天神知之。化
T2122_.53.0976c17: 作其形。坐於常處。不肯就食欲得魚肉。即
T2122_.53.0976c18: 如語辦食已還去。明舊仙來。爲設肉食仙
T2122_.53.0976c19: 人瞋王。王言。大仙先日勅作。今何不食。仙
T2122_.53.0976c20: 人語言。昨日有患一日不來。是誰語汝。但
T2122_.53.0976c21: 相輕試。令王是後十二年中＊常食人肉。作
T2122_.53.0976c22: 是語竟飛還山中。是後厨 &MT01142;

忘不辦肉。臨
T2122_.53.0976c23: 時無計。出外求肉。見死小兒。肥白在地。念
T2122_.53.0976c24: 且稱急。即却頭足。擔至厨中。加諸美藥。作
T2122_.53.0976c25: 食與王。王得食之覺美倍常。即問厨 &MT01142;

。由來
T2122_.53.0976c26: 食肉未有斯美。此是何肉。厨 &MT01142;

惶＊悑復白
T2122_.53.0976c27: 王言。若王原罪乃敢實説。王答之言。但實
T2122_.53.0976c28: 説之。不坐汝罪。厨 &MT01142;

白王。具述前報。王言。
T2122_.53.0976c29: 此肉甚美。自今已後如是求辦。厨 &MT01142;

白王。前
T2122_.53.0977a01: 者偶値死兒。更求叵得。王又語言。汝但密
T2122_.53.0977a02: 取。設令有覺斷處由我。厨 &MT01142;

受教夜＊常密
T2122_.53.0977a03: 捕得便殺之。日日供王。於時城中人民之類。
T2122_.53.0977a04: 各各行哭云亡失兒。展轉相問何由乃爾。諸
T2122_.53.0977a05: 臣聚議當試微伺。即於街衖處處察探。見
T2122_.53.0977a06: 王厨 &MT01142;

拽他小兒。伺捕得之。縛將詣王。具
T2122_.53.0977a07: 以前事白王。言是我所教。諸臣懷恨。各自
T2122_.53.0977a08: 外議。王便是賊食我等子。噉人之王云何共
T2122_.53.0977a09: 治。當共除之。去此禍害。一切同心咸共齊
T2122_.53.0977a10: 謀。一時同合。即圍其王。當取殺之。王見兵集
T2122_.53.0977a11: 驚＊悑問言。汝等何故而圍逼我。諸臣答言。
T2122_.53.0977a12: 夫爲王者。養民爲事。方驅厨宰殺人爲食。
T2122_.53.0977a13: 不任苛酷故欲殺王。王語諸臣。自今已後更
T2122_.53.0977a14: 不復爲。唯見恕放當自改勵。諸臣語曰。終不
T2122_.53.0977a15: 相放不須多云。時王聞已自知必死。即語諸
T2122_.53.0977a16: 臣。雖當殺我。小緩須臾。聽我一言。即自立
T2122_.53.0977a17: 誓。我身由來。所修善行。爲王正治。供養仙
T2122_.53.0977a18: 人。合集衆徳。迴令今日我得變成飛行羅刹。
T2122_.53.0977a19: 其語已訖尋語而成。即飛虚空。告諸臣曰。汝
T2122_.53.0977a20: 等合力欲強殺我。頼我大幸復能自拔。自今
T2122_.53.0977a21: 已後汝等好忍所愛妻兒。我次第食。語訖飛
T2122_.53.0977a22: 去。止山林間。飛行搏人。擔以爲食。人民之
T2122_.53.0977a23: 類恐＊悑藏避。如是之後殺噉多人。諸羅刹
T2122_.53.0977a24: 輩附爲翼從群衆漸多所害轉廣。後諸羅刹
T2122_.53.0977a25: 白＊斑足王。我等奉事爲王願爲一會。王即
T2122_.53.0977a26: 許之。當取諸王令滿五百。與汝爲會。許之
T2122_.53.0977a27: 已訖。一一往取閉著深山。已得四百九十九
T2122_.53.0977a28: 王。殘少一人。後捕得須陀素彌。大有高徳。
T2122_.53.0977a29: 從羅刹王乞得七日假。假滿還來。須陀素彌
T2122_.53.0977b01: 廣爲説法。分別殺罪及其惡報。復説慈心不
T2122_.53.0977b02: 殺之福。＊斑足歡喜敬戴爲禮。承用其教無
T2122_.53.0977b03: 復害心。即放諸王各還本國。須陀素彌。即佐
T2122_.53.0977b04: 兵衆還將＊斑足安置本國。前仙人誓十。二年
T2122_.53.0977b05: 滿。自是已後更不噉人。遂還霸王治民如舊。
T2122_.53.0977b06: 爾時須陀素彌王者。今我身是。＊斑足王者。
T2122_.53.0977b07: 今鴦掘摩羅是。爾時諸人十二年中爲＊斑足
T2122_.53.0977b08: 王所食噉者。今此諸人爲鴦掘摩羅所殺者
T2122_.53.0977b09: 是。此諸人等世世常爲鴦掘所殺。我亦世世
T2122_.53.0977b10: 降之以善。鴦掘摩者。指鬘比丘是。時波斯
T2122_.53.0977b11: 匿王復白佛言。指鬘比丘殺此多人。食已得
T2122_.53.0977b12: 道。當受報不。佛告大王。行必有報。今此比
T2122_.53.0977b13: 丘在於房中。地獄之火。從毛孔出。極患苦
T2122_.53.0977b14: 痛。酸切叵言。佛勅一比丘。汝持戸排。往指
T2122_.53.0977b15: 鬘房。刺戸孔中。比丘即往奉教爲之。排入
T2122_.53.0977b16: 戸内。尋自融消。比丘驚愕還來白佛。佛告比
T2122_.53.0977b17: 丘。行報如是。王及衆會。生信
T2122_.53.0977b18: 頌曰
T2122_.53.0977b19:     財色與酒名爲三惑臣耽喪家
T2122_.53.0977b20:     君重亡國肉障大慈辛遮淨徳
T2122_.53.0977b21:     懷道君子斯穢不忒
T2122_.53.0977b22: 法苑珠林卷第九十三
T2122_.53.0977b23:
T2122_.53.0977b24:
T2122_.53.0977b25:
T2122_.53.0977b26:
T2122_.53.0977b27:
T2122_.53.0977b28:
T2122_.53.0977b29:
T2122_.53.0977c01:
T2122_.53.0977c02:
T2122_.53.0977c03: 法苑珠林卷第九十四
T2122_.53.0977c04: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0977c05: 酒肉篇第九十三
T2122_.53.0977c06: 穢濁篇第九十四

T2122_.53.0977c07:

酒肉篇感應縁

略引一十四驗

T2122_.53.0977c08: 漢洛子淵　晋沙門法遇　晋庾紹之　宋
T2122_.53.0977c09: 蒋小徳　宋沙門竺慧熾　呉諸葛恪　周
T2122_.53.0977c10: 武帝　隋趙文若　唐孫迴璞　唐李氏　
T2122_.53.0977c11: 唐鄭師辯　唐韋知十　唐謝適氏　唐
T2122_.53.0977c12: 任五娘
T2122_.53.0977c13: 漢孝昌時。有虎賁洛子淵者。自云雒陽人。
T2122_.53.0977c14: 孝昌中戍於彭城。其同管人樊元寶。得假
T2122_.53.0977c15: 還京師。子淵附書一封令至云。某宅在靈
T2122_.53.0977c16: 臺南近雒水。卿但至彼。家人自出相看。元
T2122_.53.0977c17: 寶如其言。至臺南見無人家。徙倚欲去。忽
T2122_.53.0977c18: 見一老翁問云。從何而來。彷徨於此。元寶
T2122_.53.0977c19: 具向導之。老＊翁云。吾兒也。取書引元寶入。
T2122_.53.0977c20: 遂見館閤崇寛屋宇佳麗。既坐令婢取酒。須
T2122_.53.0977c21: 臾婢抱一死小兒而過。元寶遇甚怪之。俄而
T2122_.53.0977c22: 酒至。酒色甚紅。香美異常。兼設珍羞。海陸
T2122_.53.0977c23: 備有。飮訖告退。老＊翁送元寶出云。後會
T2122_.53.0977c24: 難期。以爲悽恨。別甚慇勤。老＊翁還入。元寶
T2122_.53.0977c25: 不復見其門衖。但見高崖對水淥波。頃時
T2122_.53.0977c26: 唯見一童子可年十五。新溺死鼻中血出。方
T2122_.53.0977c27: 知所飮酒乃是血也。及還彭城。子淵已失矣。
T2122_.53.0977c28: 元寶與子淵同戍三年。不知是＊雒水之神也

T2122_.53.0977c29:

出＊雒陽
寺記録

Footnote:

971 972 973 974 975 976 977 978 979 980 981 982 983 984 985 986 [行番号:有/無] [返り点:無/有] [CITE]