SAT DB

T2122_.53.0429a01: 遠者。本名黄遷。即禪師慧印之弟子也。印毎
T2122_.53.0429a02: 入定見。遠是印之先師。雖應爲蒼頭故度爲
T2122_.53.0429a03: 弟子。常寄江陵楊家行般舟。勤苦歳餘頗有
T2122_.53.0429a04: 感變。一日十會通見遠身。而般舟之處行道
T2122_.53.0429a05: 如故。自剋終日。至期果卒。久之現形多寶寺
T2122_.53.0429a06: 僧曇珣曰。明年二月二十三日。當與天人相
T2122_.53.0429a07: 迎。言已不見。珣於是日設大法會。建捨身
T2122_.53.0429a08: 齋。其日苦氣。自知必盡。三更中聞空中樂
T2122_.53.0429a09: 聲香煙甚異。珣曰。遠公之契至矣。尋爾神
T2122_.53.0429a10: 逝
T2122_.53.0429a11: 宋沙門釋慧全。涼州禪師也。開訓教授門徒
T2122_.53.0429a12: 五百。有一弟子。性頗麁暴。全常不齒。後忽自
T2122_.53.0429a13: 云。得三道果。全以其無行永不信許。全後
T2122_.53.0429a14: 有疾。此弟子夜來問訊。時戸猶閉如故。全頗
T2122_.53.0429a15: 驚異。欲復驗之。乃語明夕更來。因密塞窓
T2122_.53.0429a16: 戸加以重關。弟子中宵而至。徑到床前謂全
T2122_.53.0429a17: 曰。闍梨可見信來。因曰。闍梨過世當生婆
T2122_.53.0429a18: 羅門家。全曰。我坐禪積業。豈方生彼。弟子
T2122_.53.0429a19: 云。闍＊梨信道不篤。兼外學未絶。雖有福業
T2122_.53.0429a20: 不能超詣。若作一切會得飯一聖人。可成
T2122_.53.0429a21: 道果耳。全於是設會。弟子又曰。可以僧伽
T2122_.53.0429a22: ＊梨布施。若有須者勿擇長幼。及會訖施衣。
T2122_.53.0429a23: 有一沙彌就全求衣。全謂是其弟子。全云。吾
T2122_.53.0429a24: 欲擬奉聖僧。那得與汝。迴憶前言不得擇人。
T2122_.53.0429a25: 便以歡施。他日見此沙彌問云。先與汝衣著
T2122_.53.0429a26: 不大耶。沙彌曰。非徒不得衣。亦有縁事。愧不
T2122_.53.0429a27: 豫會。全方悟先沙彌者聖所化也。弟子久乃
T2122_.53.0429a28: 過世。過世之時無復餘異。唯塜四邊時有白

T2122_.53.0429a29:

光。全元嘉二十年。猶存居在酒泉

右六驗出
冥祥記

T2122_.53.0429b01: 齊始豐赤城山有釋慧明。姓康。康居人。祖世
T2122_.53.0429b02: 避地于東呉。止赤城山石室。於是栖心禪誦
T2122_.53.0429b03: 畢命枯槁。後於定中見一女神。自稱老嫗
T2122_.53.0429b04: 云。常加護衞。或時有白 &T026260;

白鹿白蛇白虎游
T2122_.53.0429b05: 戲階前。馴伏宛轉。不令人畏。齊竟陵文宣
T2122_.53.0429b06: 王聞風祗挹。頻遣三使殷勤敦請。乃暫出
T2122_.53.0429b07: 山至京師到第。文宣敬以師禮。少時辭還山。
T2122_.53.0429b08: 苦留不止。於是資終發遣。以建武之末卒於
T2122_.53.0429b09: 山中。春秋七十矣
T2122_.53.0429b10: 仰尋震旦海曲神州諸山伽藍泉巖石室有修
T2122_.53.0429b11: 道人所居聖寺。時有行者。咸見非一。且述
T2122_.53.0429b12: 三五用爲實録。餘之不盡不可備論
T2122_.53.0429b13: 昔晋太元初有燉煌沙門竺曇猷。乞食坐禪
T2122_.53.0429b14: 強志勤業。游會稽剡縣赤城山有群虎來前。
T2122_.53.0429b15: 猷爲説法。一虎獨眠。乃以如意杖打頭。有
T2122_.53.0429b16: 十圍蛇繞之都無怖色。又山神捨宅與之作
T2122_.53.0429b17: 寺。又往赤城山宴坐。此山與天台瀑布四明
T2122_.53.0429b18: 連屬。父老云。天台山有聖寺。猷往尋之。石
T2122_.53.0429b19: 橋跨谷青滑難度。衡石斷路無由得達。旬
T2122_.53.0429b20: 宿橋首聞彼行道唱布薩聲。便潔齋自勵。忽
T2122_.53.0429b21: 見＊衡石澗開。猷便前度具覩精舍。神僧燒
T2122_.53.0429b22: 香。中食畢謂曰。却後十年自當來此
T2122_.53.0429b23: 齊鄴下大莊嚴寺沙門圓通者。感一神僧夏
T2122_.53.0429b24: 中聽講。夏罷自恣。就辭云。在竹林寺邀通過
T2122_.53.0429b25: 之。通具問道經來年尋至。在彼山東鄴之
T2122_.53.0429b26: 西北神僧迎接。具見門開房宇華敞林木森
T2122_.53.0429b27: 大。經宿周流。意言道合。便有終焉之思。神僧
T2122_.53.0429b28: 爲諮大和上。乃不許之。及還舊路三里之外。
T2122_.53.0429b29: 反望莫覩。後之往者不知其處
T2122_.53.0429c01: 近鄧州有沙門名道勤者。於州北倚立山巖。
T2122_.53.0429c02: 追訪具見周循歴覽。實爲住寺衆具皆備。但
T2122_.53.0429c03: 不見人却下重尋。便失歸路。乃於道次築室。
T2122_.53.0429c04: 擬尋汾州東南介山抱腹巖者。山居之僧數
T2122_.53.0429c05: 見沙門乘空來往。又涼州南洪崖窟沮渠蒙
T2122_.53.0429c06: 遜所造碑寺見存。有塐聖僧。常自行道。人
T2122_.53.0429c07: 來便止。人去尋行。故旁側足跡納納示現然

T2122_.53.0429c08:

徒衆不可見之

述曰。如名僧傳三十卷梁高僧傳十
五卷唐高僧傳四十卷。及百家史

T2122_.53.0429c09:

傳。凡聖碩徳數千餘僧積功殊異道俗所欽。
或散配諸篇或文繁不録且列少多示知僧徳

T2122_.53.0429c10: 法苑珠林卷第十九
T2122_.53.0429c11:
T2122_.53.0429c12:
T2122_.53.0429c13:
T2122_.53.0429c14: 法苑珠林卷第二十
T2122_.53.0429c15: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0429c16:

致敬篇第九

此有
六部

T2122_.53.0429c17: 述意部　功能部　普敬部　名號部　
T2122_.53.0429c18: 會通部　儀式部
T2122_.53.0429c19: 述意部第一
T2122_.53.0429c20: 原夫上聖垂慈至人利物。意欲導四生於寶
T2122_.53.0429c21: 所。運三有於大車。師弟異軌而同歸。法俗殊
T2122_.53.0429c22: 途而一致。所以立像表眞彝訓常俗。寄指筌
T2122_.53.0429c23: 月出道常規。但以妄著我人墮慢沿流。隨
T2122_.53.0429c24: 業漂淪無思悛革。良由對迷累劫不識三尊。
T2122_.53.0429c25: 愚戇頑執罕逢十聖。是故命如風燭難可駐
T2122_.53.0429c26: 留。形同石火豈容長久。況復五濁交侵四蛇
T2122_.53.0429c27: 常逼。而能安忍翫茲虚幻。故使大聖慈悲適
T2122_.53.0429c28: 悲適化陶誘。行中要切無過禮懺行道。故龍
T2122_.53.0429c29: 樹十住論云。菩薩晝夜各有三時。於此六時
T2122_.53.0430a01: 禮拜十方諸佛。懺悔勸請隨喜迴向。菩薩來
T2122_.53.0430a02: 至阿惟越地。依此修行速成不退。如念東方
T2122_.53.0430a03: 善徳佛等。十方諸佛本願力故。若有衆生於
T2122_.53.0430a04: 先佛所種諸善根。聞是佛名即能信受。便得
T2122_.53.0430a05: 不退菩提之心。亦由愚識常聞惡聲。今忽聞
T2122_.53.0430a06: 喚南無佛名。欻然驚喜情慮欣泰罪滅福生。
T2122_.53.0430a07: 故經云。敬禮此佛能除百萬生死重罪。或言。
T2122_.53.0430a08: 能除千劫生死重罪。若不依此階級以動凡
T2122_.53.0430a09: 心。則負罪者累劫受殃。但聞佛名無不踊躍。
T2122_.53.0430a10: 我有何罪不見眞容。雨涙滂流一心合掌。我
T2122_.53.0430a11: 有何善聞佛名號。欣喜加敬。瞻仰聖顏。愛
T2122_.53.0430a12: 戀無厭。用此悲慶信根日増。如此通情識心
T2122_.53.0430a13: 無累。則於敬禮常加歸命。比見道俗聞唱佛
T2122_.53.0430a14: 名。身雖逐禮心乃外縁。中途蹶錯都不省
T2122_.53.0430a15: 悔。無信無慚於是乎在。或有道俗屏處禮拜。
T2122_.53.0430a16: 或昇或沈。身心＊墮慢曾無驚懼。不敬之罪於
T2122_.53.0430a17: 是轉加。或有道俗對衆禮拜。千僧萬俗高聲
T2122_.53.0430a18: 唱和急度而禮。身不逐拜心不敬思。類同點
T2122_.53.0430a19: 兵但記空名。如碓上下勞多無益。上來略
T2122_.53.0430a20: 疏非無斯咎。苟求名利不存忠敬。依信能入
T2122_.53.0430a21: 發生智識。信既不行能入何寄。自下略述五
T2122_.53.0430a22: 意。並依聖教示其眞僞。請除妄歸眞功成究
T2122_.53.0430a23: 竟也
T2122_.53.0430a24: 功能部第二
T2122_.53.0430a25: 仰惟。大覺之慈至極之聖。宿祐嘉運冥感應
T2122_.53.0430a26: 期。聞名致敬則勝業肇於須臾。憑心相化
T2122_.53.0430a27: 則妙果成於曠劫。故五十三佛聲益微塵之
T2122_.53.0430a28: 前。三千至眞光鑠河沙之後。二十五佛功
T2122_.53.0430a29: 利救苦之厄。娑婆七寶不逮一禮之福。雖合
T2122_.53.0430b01: 掌之因似 &T049271;

。而樹王之報漸及。故知禮拜稱
T2122_.53.0430b02: 讃豈虚棄功。虔誠呈敬冥益福利。故智度論
T2122_.53.0430b03: 云。若菩薩未入法位。遠離佛法壞諸善根。設
T2122_.53.0430b04: 在煩惱自不能度。安能度人。是故不應遠離
T2122_.53.0430b05: 諸佛。譬如嬰兒不離其母。行路不離糧食。熱
T2122_.53.0430b06: 時不離涼風。寒時不離暖火。度水不離堅船。
T2122_.53.0430b07: 病苦不離良醫。是故菩薩常不離佛。何以故。
T2122_.53.0430b08: 父母親友人天王等。不能益我度諸苦海。唯
T2122_.53.0430b09: 佛世尊令我出苦。是故常念不離諸佛也
T2122_.53.0430b10: 又藥王藥上經云。釋迦牟尼佛告大衆言。我
T2122_.53.0430b11: 昔無數劫時。於妙光佛末法之中出家學道。
T2122_.53.0430b12: 聞五十三佛名。聞已合掌心生歡喜。復教他
T2122_.53.0430b13: 人令得聞持。他人聞已展轉相教。乃至三千
T2122_.53.0430b14: 人。此三千人異口同音稱諸佛名。一心敬禮。
T2122_.53.0430b15: 以是因縁功徳力故。即得超越無數億劫生
T2122_.53.0430b16: 死之罪。其初千人者。始從華光佛爲首下至
T2122_.53.0430b17: 毘舍佛。於莊嚴劫得成佛道。即過去千佛
T2122_.53.0430b18: 是也。此中千佛者。始從拘樓孫佛爲首。下至
T2122_.53.0430b19: 樓至佛。於賢劫中次第成佛。後千佛者。始
T2122_.53.0430b20: 從日光佛爲首。下至須彌相佛。於星宿劫中
T2122_.53.0430b21: 當得成佛。現在十方諸佛善徳如來等。亦得
T2122_.53.0430b22: 聞是五十三佛名。故於十方世界各得成佛。
T2122_.53.0430b23: 若有善男子善女人及餘一切衆生。得聞是
T2122_.53.0430b24: 五十三佛名者。是人於百千萬億阿僧祇劫
T2122_.53.0430b25: 不墮惡道。復有人能聞是五十三佛名者。生
T2122_.53.0430b26: 生之處常得値遇十方諸佛。若復有人能至
T2122_.53.0430b27: 心敬禮五十三佛名者。除四重五逆及謗方
T2122_.53.0430b28: 等經。皆悉清淨。以是諸佛本誓願故。於念念

T2122_.53.0430b29:

中即得除滅如上諸罪

三千佛名在諸佛集劫經。
名號種姓國土等在賢劫

T2122_.53.0430c01:

經。千佛中釋迦
當第四成佛也

T2122_.53.0430c02: 又決定毘尼經云。若能至心敬禮三十五佛。
T2122_.53.0430c03: 其人功徳無量無邊
T2122_.53.0430c04: 又佛名經云。若善男子善女人。聞此二十五
T2122_.53.0430c05: 佛名。至心受持讀誦恭敬禮拜。得離地獄餓
T2122_.53.0430c06: 鬼畜生三惡道苦。得除瞋恚愚癡。滅百劫重
T2122_.53.0430c07: 罪。常生十方淨佛國土。設復有人滿三千大
T2122_.53.0430c08: 千世界七寶。一百歳中常用布施。猶不如誦
T2122_.53.0430c09: 持禮拜二十五佛名功徳。千分不及一。乃至
T2122_.53.0430c10: 算數譬喩所不能知。何以故。以衆生善根微
T2122_.53.0430c11: 薄不得聞此佛名。若善男子善女人。得聞此
T2122_.53.0430c12: 二十五佛者。非於一佛十佛所種諸善根。是
T2122_.53.0430c13: 人乃於百千萬佛所種諸善根。然後乃得聞
T2122_.53.0430c14: 此佛名。是人超越四十八劫在前成佛。若復
T2122_.53.0430c15: 有人。不信此二十五佛名得此功徳。是人當
T2122_.53.0430c16: 墮阿鼻地獄滿足百劫。舍利弗。若比丘比丘
T2122_.53.0430c17: 尼優婆塞優婆夷。欲懺悔諸罪。當淨洗浴著
T2122_.53.0430c18: 新淨衣淨治室内敷好高座安置尊像懸二十
T2122_.53.0430c19: 五枚幡種種華香供養誦此二十五佛名日夜
T2122_.53.0430c20: 六時懺悔滿二十五日。滅四重八重等罪。式
T2122_.53.0430c21: 叉摩那沙彌沙彌尼亦復如是。又文殊問經
T2122_.53.0430c22: 讃佛偈云
T2122_.53.0430c23:     我禮一切佛調御無等雙
T2122_.53.0430c24:     丈六眞法身亦禮於佛塔
T2122_.53.0430c25:     生處得道處法輪涅槃處
T2122_.53.0430c26:     行住坐臥處一切皆悉禮
T2122_.53.0430c27:     諸佛不思議妙法亦如是
T2122_.53.0430c28:     能信及果報亦不可思議
T2122_.53.0430c29:     能以此祇夜讃歎如來者
T2122_.53.0431a01:     於千萬億劫不墮於惡道
T2122_.53.0431a02: 又菩薩本行經云。正使化無數億計人成辟
T2122_.53.0431a03: 支佛。有人百歳四事供養。功徳甚多。不如
T2122_.53.0431a04: 有人以歡喜心一四句偈讃歎如來功徳無
T2122_.53.0431a05: 量
T2122_.53.0431a06: 又善生經云。以四天下寶供養於佛。又以重
T2122_.53.0431a07: 心讃歎如來。是二福徳等無差別
T2122_.53.0431a08: 又大悲經云。一稱佛名南無佛者。以是善根
T2122_.53.0431a09: 入涅槃界不可盡也
T2122_.53.0431a10: 述曰。既知聖教禮佛功徳不可思議。是故行
T2122_.53.0431a11: 者常須作意不得自＊墮。恐無常忽至瞻禮無
T2122_.53.0431a12: 處。譬鼠入角路窮何趣。是故經中世尊説偈
T2122_.53.0431a13: 云
T2122_.53.0431a14:     命如風中燈不知滅時節
T2122_.53.0431a15:     今日復明日不覺死輕至
T2122_.53.0431a16:     冥冥從業縁不知生何道
T2122_.53.0431a17: 又上生經云。若有禮敬彌勒佛者。除却百億
T2122_.53.0431a18: 生死之罪。乃至來世龍華樹下亦得見佛。又
T2122_.53.0431a19: 云。我滅度後四衆八部聞名禮拜。命終往生
T2122_.53.0431a20: 兜率天中。若有男女犯諸禁戒造衆惡業。聞
T2122_.53.0431a21: 是菩薩大悲名字。五體投地誠心懺悔。一切
T2122_.53.0431a22: 惡業速得清淨。若有歸依彌勒菩薩。當知是
T2122_.53.0431a23: 人得不退轉。彌勒成佛見佛光明即得受記
T2122_.53.0431a24: 又増一阿含經云。禮佛有五功徳。一者端正

T2122_.53.0431a25:

以見相好
生尊上故

二得好聲

以見佛時三自稱曰南
無如來至眞等正覺故

三多饒財

T2122_.53.0431a26:

以具華香燈明
隨力供養故也

四生處高貴

以見佛時心無染著又能
右膝著地長跪叉手禮故

T2122_.53.0431a27:

五生天上

以念佛功
徳法爾故

T2122_.53.0431a28: 又金剛三昧經云。若有暫聞佛勝智慧。深心
T2122_.53.0431a29: 隨喜不起誹謗者。於百千劫不墮惡道。生處
T2122_.53.0431b01: 値佛。乃至念佛法身功徳無邊
T2122_.53.0431b02: 又普賢觀經云。若有晝夜六時禮十方佛。誦
T2122_.53.0431b03: 大乘經思第一義。甚深空法一彈指頃。除百
T2122_.53.0431b04: 萬億那由他恒河沙劫生死之罪。行此法者
T2122_.53.0431b05: 眞是佛子。從諸佛生。十方諸佛及諸菩薩爲
T2122_.53.0431b06: 其和上。是名具足菩薩戒者。不須羯磨自然
T2122_.53.0431b07: 成就。應受一切人天供養
T2122_.53.0431b08: 又涅槃經云。若於佛法供養一香燈。乃至獻
T2122_.53.0431b09: 一華。則生不動國。善守佛僧物塗掃佛僧地。
T2122_.53.0431b10: 像塔如母指。常生歡喜心。亦生不動國。此即
T2122_.53.0431b11: 淨土常嚴。不爲三災所動也
T2122_.53.0431b12: 普敬部第三
T2122_.53.0431b13: 敬惟。法身無相應現十方。謂四方四維上下。
T2122_.53.0431b14: 俗儒所説。唯據此洲。洲外有洲。古今未説。
T2122_.53.0431b15: 若依内典通窮無際。横亘十方傍羅異域。今
T2122_.53.0431b16: 佛教中娑婆忍土。萬億日月四重圍輪大千
T2122_.53.0431b17: 世界名一佛土。此猶據化佛釋迦如來所王
T2122_.53.0431b18: 之域。故華嚴經云。盧舍那佛報身如來所王
T2122_.53.0431b19: 之土復過是數。盡十方界非凡所謀。故梵網
T2122_.53.0431b20: 經偈云
T2122_.53.0431b21:     我今盧舍那方坐蓮華臺
T2122_.53.0431b22:     周匝千華上復現千釋迦
T2122_.53.0431b23:     一華百億國一國一釋迦
T2122_.53.0431b24:     各坐菩提樹一時成佛道
T2122_.53.0431b25: 如經所云。千華千佛即以一葉爲一華。故一
T2122_.53.0431b26: 華千葉千佛現世。又如普賢觀經云。毘盧遮
T2122_.53.0431b27: 那法佛如來所王之上遍一切處。其佛住
T2122_.53.0431b28: 處名常寂光。據此明無住之住。引凡虚心
T2122_.53.0431b29: 令其敬仰。至理而論安有住處。如是十方無
T2122_.53.0431c01: 量世界諸佛如來無時息化。過現未來約凡
T2122_.53.0431c02: 生滅據化而説。若依實教。聖化＊常周功齊
T2122_.53.0431c03: 法界。不可以一域爲局。不可以三世限論也。
T2122_.53.0431c04: 今且據釋迦一代現化而述。故權受胎八相
T2122_.53.0431c05: 成道。利益淺機漸通大教。乃至父母諸親
T2122_.53.0431c06: 俗尊尚禮如來。何況下凡而不虔敬也
T2122_.53.0431c07: 又佛説十二佛名神呪除障滅罪經云。爾時
T2122_.53.0431c08: 世尊告彌勒菩薩言。彌勒。東方去此佛刹有
T2122_.53.0431c09: 十不可説諸佛刹億百千微塵等。過爾許諸
T2122_.53.0431c10: 刹有一佛土。名曰解脱主世界。彼世界有一
T2122_.53.0431c11: 佛。名曰虚空功徳清淨微塵等目端正功徳
T2122_.53.0431c12: 相光明華波頭摩瑠璃光寶體香最上香供養
T2122_.53.0431c13: 訖種種莊嚴頂髻無量無邊日月光明願力莊
T2122_.53.0431c14: 嚴變化莊嚴法界出生無障礙王如來。若善
T2122_.53.0431c15: 男子善女人犯四重五逆誹謗三寶。及犯四
T2122_.53.0431c16: 波羅夷。是人罪重。假使如閻浮履地變爲微
T2122_.53.0431c17: 塵一一微塵成於一劫。是人有若干劫罪稱
T2122_.53.0431c18: 是一佛名號。禮一拜者。悉得滅除。況復晝夜
T2122_.53.0431c19: 受持讀誦憶念不忘者。是人功徳不可思議。
T2122_.53.0431c20: 而彼佛世界中有菩薩。名無比無障礙王。如
T2122_.53.0431c21: 來授彼菩薩記。當得成佛。號曰毫相日月光
T2122_.53.0431c22: 明焔寶蓮華堅如金剛身如毘盧遮那無障礙
T2122_.53.0431c23: 眼圓滿十方放光照一切佛刹相王如來
T2122_.53.0431c24: 彼東方復有佛。名曰一切莊嚴無垢光如來
T2122_.53.0431c25: 南方有佛。名曰辯才瓔珞思念如來
T2122_.53.0431c26: 西方有佛。名曰無垢月相王名稱如來
T2122_.53.0431c27: 北方有佛。名曰華莊嚴作光明如來
T2122_.53.0431c28: 東南方有佛。名曰作燈明如來
T2122_.53.0432a01: 西南方有佛。名曰寶上相名稱如來
T2122_.53.0432a02: 西北方有佛。名曰無畏觀如來
T2122_.53.0432a03: 東北方有佛。名曰無畏無怯毛孔不竪名稱
T2122_.53.0432a04: 如來
T2122_.53.0432a05: 下方有佛。名曰師子奮迅根如來
T2122_.53.0432a06: 上方有佛。名曰金光威王相似如來
T2122_.53.0432a07: 爾時佛告彌勒。若有正信善男子善女人。稱
T2122_.53.0432a08: 此十二佛名號之時。經於十日當修懺一切
T2122_.53.0432a09: 諸罪。一切衆生所有功徳皆隨喜。勸請一切
T2122_.53.0432a10: 諸佛久住於世。以諸善根迴向法界。是時即
T2122_.53.0432a11: 得滅一切諸罪得淨一切業障。即得具足成
T2122_.53.0432a12: 就莊嚴一切佛土。具足無畏。具足身相。具
T2122_.53.0432a13: 足菩薩眷屬圍繞。具足無量三昧。具足如意
T2122_.53.0432a14: 佛刹莊嚴。行阿耨菩提而得端正可喜果報。
T2122_.53.0432a15: 爾時世尊而説偈言
T2122_.53.0432a16:     若有善男子若有善女人
T2122_.53.0432a17:     受持此佛名生生世世中
T2122_.53.0432a18:     得他人愛敬光明威力大
T2122_.53.0432a19:     生處爲人尊於後得成佛
T2122_.53.0432a20: 又尸迦羅越六向拜經云。佛在世時有長者
T2122_.53.0432a21: 子。名尸迦羅越。早起洗浴著衣六方各向四
T2122_.53.0432a22: 拜。佛入王舍城。越遙見之。佛到家問之。何
T2122_.53.0432a23: 爲六向拜。此應何法。越言。父在時教我不知
T2122_.53.0432a24: 何應。佛言。父教汝禮不以身拜。越便長跪言。
T2122_.53.0432a25: 願佛爲我解此六意。佛言。聽之。其有長者黠
T2122_.53.0432a26: 人。能持四戒不犯者。今世爲人所敬。後世生
T2122_.53.0432a27: 天上。一不殺生。二不偸盜。三不愛他人婦
T2122_.53.0432a28: 女。四不妄言兩舌。貪恚愚癡不能制此四意
T2122_.53.0432a29: 者。名爲月暗。如月盡時光明稍冥。能自制
T2122_.53.0432b01: 惡意者。如月初生。其光稍明。至十五日盛滿
T2122_.53.0432b02: 時也
T2122_.53.0432b03: 佛言。東向拜者。謂子事父母當有五事。一者
T2122_.53.0432b04: 當念治生。二者早起勅令奴婢時作飯食。三
T2122_.53.0432b05: 者不益父母憂惱。四者當念父母恩重。五者
T2122_.53.0432b06: 父母疾病當恐懼求醫療之。父母視子亦有
T2122_.53.0432b07: 五事。一者當念令去惡就善。二者當教計算
T2122_.53.0432b08: 書疏。三者當教持經戒。四者當與娶婦。五者
T2122_.53.0432b09: 家中所有當給與之
T2122_.53.0432b10: 南向拜者。謂弟子事師。當有五事。一者當敬
T2122_.53.0432b11: 歎之。二者當念其恩。三者所教隨之。四者
T2122_.53.0432b12: 思念不厭。五者當從後稱譽之。師教弟子亦
T2122_.53.0432b13: 有五事。一者當令疾知不忘。二者當勝他
T2122_.53.0432b14: 人弟子。三者欲令知已不忘。四者有諸疑難
T2122_.53.0432b15: 悉爲解説。五者欲令弟子智慧勝師
T2122_.53.0432b16: 西向拜者謂婦事夫。當有五事。一者夫從外
T2122_.53.0432b17: 來當起迎之。二者夫出不在當炊蒸掃除待
T2122_.53.0432b18: 之。三者不得有婬心於外。夫罵詈之不得還
T2122_.53.0432b19: 罵作色。四者當用夫教誡。所有什物不得藏
T2122_.53.0432b20: 匿。五者夫若寢息蓋藏乃臥。夫視其婦亦有
T2122_.53.0432b21: 五事。一者出入當敬於婦。二者衣食以時與
T2122_.53.0432b22: 之。三者當給與金銀珠璣。四者家中所有多
T2122_.53.0432b23: 少悉用付之。五者不得於外耽畜侍御
T2122_.53.0432b24: 北向拜者。謂人視親屬朋友。當有五事。一
T2122_.53.0432b25: 者見之作惡。私往屏處諫曉呵止之。二者小
T2122_.53.0432b26: 有急事當奔趣救護之。三者所有私語不得
T2122_.53.0432b27: 爲他人説。四者當相敬＊歎。五者所有好物
T2122_.53.0432b28: 當多少分與之。向地拜者。謂丈夫視奴容
T2122_.53.0432b29: 婢使。亦有五事。一者當以時衣食。二者病痩
T2122_.53.0432c01: 當呼醫治之。三者不得妄撾捶之。四者有私
T2122_.53.0432c02: 財物不得奪之。五者分付之物當平等與之。
T2122_.53.0432c03: 奴婢事大夫亦有五事。一者當早起。勿令
T2122_.53.0432c04: ＊大夫呼之。二者所當作次用心爲之。三者
T2122_.53.0432c05: 愛惜＊大夫物不得棄捐乞丐人。四者＊大夫
T2122_.53.0432c06: 出入當送迎之。五者當稱譽＊大夫善不得説
T2122_.53.0432c07: 其惡
T2122_.53.0432c08: 向天拜者。謂人事沙門道人。當用五事。一者
T2122_.53.0432c09: 以善心向之。二者擇好言與語。三者以身敬
T2122_.53.0432c10: 之。四者當慈慕之。五者沙門道人人中之
T2122_.53.0432c11: 雄。當恭敬承事問度世之法。沙門道人當以
T2122_.53.0432c12: 六意視其凡民。一者教之布施不得自慳。
T2122_.53.0432c13: 二者教之持戒不得自犯。三者教之忍辱不
T2122_.53.0432c14: 得恚怒。四者教之精進不得懈慢。五者教之
T2122_.53.0432c15: 一心不得放意。六者教人黠慧不得愚癡。如
T2122_.53.0432c16: 是行之爲汝父在時六向禮拜之教也。何憂
T2122_.53.0432c17: 不富。迦羅聞已。即受五戒作禮而去
T2122_.53.0432c18: 名號部第四
T2122_.53.0432c19: 夫道與俗反。名與實乖。得其趣者玄會幽理。
T2122_.53.0432c20: 何以然耶。至如俗中相考不許述其名字。若
T2122_.53.0432c21: 論内典諸佛名號。稱揚禮敬獲福無量。良以
T2122_.53.0432c22: 諸佛如來大慈愍物。降靈在俗濟度爲先。有
T2122_.53.0432c23: 心希仰無不蒙益。或以口稱。或以心念。或以
T2122_.53.0432c24: 身禮。三業加敬三毒清涼。漸拔有根出於界
T2122_.53.0432c25: 繋。有斯大徳故稱得福。彼流俗者與上相違。
T2122_.53.0432c26: 且順一生潜諱而已。遠祖後孫非諱所及。孔
T2122_.53.0432c27: 門徴在可以鑒諸。今依論中諸佛名號標擧
T2122_.53.0432c28: 義類各有勝能。故略釋之。以例諸名。如西
T2122_.53.0432c29: 云釋迦。此云能仁。豈有一佛非能仁也。如
T2122_.53.0433a01: 西云阿彌陀。此云無量壽。豈有一佛非長壽
T2122_.53.0433a02: 也。如東方善徳佛。乃至下方廣衆徳佛。豈有
T2122_.53.0433a03: 一佛非善徳非廣徳也。只可題名同異。據其
T2122_.53.0433a04: 功能力用齊等。但心思佛名號目覩金容。敬
T2122_.53.0433a05: 心信禮得福無量。故十住毘婆沙論歎佛偈
T2122_.53.0433a06: 云
T2122_.53.0433a07:     若有人得聞説是諸佛名
T2122_.53.0433a08:     即得無量福如爲寶月説
T2122_.53.0433a09:     我禮是諸佛今現在十方
T2122_.53.0433a10:     其有稱名者即得不退轉
T2122_.53.0433a11: 述曰。今創發起一切恭敬者。一者謂普及爲
T2122_.53.0433a12: 言。切者謂盡際爲語。恭謂束身翹仰。敬謂心
T2122_.53.0433a13: 無異念。若不唱此恐心馳散。故勤情恭敬正
T2122_.53.0433a14: 觀現前也。敬禮常住三寶者。如涅槃經云。若
T2122_.53.0433a15: 有人聞常住二字。是人生生不墮惡趣。以法
T2122_.53.0433a16: 身凝然不變故常。報身相續不斷故＊常。化
T2122_.53.0433a17: 身作用無休故不變。又佛身體一隨義説三。
T2122_.53.0433a18: 故釋迦云。吾今此身即是法身。由是法身所
T2122_.53.0433a19: 依持故。如泥木靈像造有所表。敬誠殷禮
T2122_.53.0433a20: 獲福無量。輕心毀謗招罪彌殃。然後供養嚴
T2122_.53.0433a21: 持香華。運心周普作用佛事。現前不現前。常
T2122_.53.0433a22: 須普薦香華一切衣服飮食音樂等事。皆共
T2122_.53.0433a23: 衆生等心供養無令斷絶。故華嚴經中。諸菩
T2122_.53.0433a24: 薩等所行供養。隨心指相如見大山大雲大
T2122_.53.0433a25: 水大火。即以爲香山香雲八功徳水七淨妙
T2122_.53.0433a26: 華。運心作意無不成供。乃至華林菓樹例准
T2122_.53.0433a27: 行之。禮佛者。隨禮十方佛二十五佛三十五
T2122_.53.0433a28: 佛五十三佛賢劫千佛萬五千佛等。稱名用
T2122_.53.0433a29: 意具如前述。懺悔者。所有輕重自作教他。見
T2122_.53.0433b01: 作隨喜。義須披析。悔前所犯。慚愧慷慨銜
T2122_.53.0433b02: 悲滿目。若不蒙誨示則守死長苦。具明法用
T2122_.53.0433b03: 如下懺悔篇述。勸請者。至誠求願。諸佛觀
T2122_.53.0433b04: 諸衆生巨細無異。望得從願莫捨壽命。願住
T2122_.53.0433b05: 多劫度脱衆生。隨喜者。他人作福心生歡喜
T2122_.53.0433b06: 也。迴向者。迴諸福徳向無上道。發願者。願
T2122_.53.0433b07: 是能引行是起作。若有願無行願則虚。若有
T2122_.53.0433b08: 行無願行則孤。由有行故願不虚。願行相扶
T2122_.53.0433b09: 證果不虚。故懺悔罪中亦兼有願。願於今身
T2122_.53.0433b10: 償不惡道受。即是通明也。自外臨時准用
T2122_.53.0433b11: 可思
T2122_.53.0433b12: 通會部第五
T2122_.53.0433b13: 述曰。今此所叙。威容相状。中邊時俗。各有異
T2122_.53.0433b14: 儀。隨國行之。以敬爲本。此乃初心。非學不
T2122_.53.0433b15: 解。故須委歴用曉未聞。久行碩徳固非所望。
T2122_.53.0433b16: 然中天虔敬振旦不同。彼則拜少而繞多。此
T2122_.53.0433b17: 則拜多而繞少。彼則肉袒露足而爲恭。此則
T2122_.53.0433b18: 巾屨備整而稱敬。誠道俗之殊容。乃方土之
T2122_.53.0433b19: 異等。但自審詳儀臨時緩急。若容與朝覲
T2122_.53.0433b20: 則三業殷勤。時序怱切則四支削略。斯並行
T2122_.53.0433b21: 藏在要。智出不思。足使加敬盡哀。彼我通
T2122_.53.0433b22: 意者也。故出曜經曰。有信士威儀。有出家
T2122_.53.0433b23: 威儀。有大道人威儀。有小道人威儀。由是善
T2122_.53.0433b24: 行趣道之基。故生善處。以此文證明知。歸
T2122_.53.0433b25: 信威儀入道之始。不可隱略。故序以命之
T2122_.53.0433b26: 如俗中周禮有九品之拜。出自太祝之宮。斯
T2122_.53.0433b27: 非内教。然禮貴從俗故也。一曰稽首拜。謂臣

T2122_.53.0433b28:

拜君之拜也。稽訓爲稽

計奚
切

即文稽留停頭

T2122_.53.0433b29: 至地少久也。二曰頓首拜。謂平敵者。如諸
T2122_.53.0433c01: 侯相拜也。即以頭向下虚搖而不至地也。三
T2122_.53.0433c02: 曰空首拜。此君答臣下之一拜也。即以頭至
T2122_.53.0433c03: 手。所謂拜手也。四曰振動拜。謂敬重之顫
T2122_.53.0433c04: 慄動變之拜也。五曰吉拜。謂而後稽顙。謂
T2122_.53.0433c05: 齊縗不杖以下也。言吉者。此殷之凶拜也。
T2122_.53.0433c06: 周以其與吉拜頓首相近。故謂之吉拜。即先
T2122_.53.0433c07: 作稽首拜。後作稽顙。是額也。以額觸地無
T2122_.53.0433c08: 容儀也。六曰凶拜。謂稽顙而後頓首拜。謂
T2122_.53.0433c09: 三年服者拜也。七曰奇拜。謂先屈一膝。即今
T2122_.53.0433c10: 時所謂雅拜也。一説奇拜但一拜以答臣下
T2122_.53.0433c11: 之拜也。八曰褒拜。褒謂爲報。報拜者再拜是
T2122_.53.0433c12: 也。又云。褒拜今時持節之拜也。即再拜於
T2122_.53.0433c13: 神與尸也。九曰。肅拜。謂但俯下手。今時揖
T2122_.53.0433c14: 者是也。亦指婦人拜。又肅拜或至三也。空首
T2122_.53.0433c15: 奇拜唯一。餘則再拜之也。上並俗禮正文。鄭
T2122_.53.0433c16: 康成依位釋之如此。今據内教以禮敬爲初。
T2122_.53.0433c17: 大略爲二。即身心也。佛法以心爲其本。身爲
T2122_.53.0433c18: 其末。故須菩提靜觀室内。如來嘆爲禮見於
T2122_.53.0433c19: 法身。蓮華色尼初至寶階。如來毀爲拜於化
T2122_.53.0433c20: 佛。故知靜處思微念念趣道。觀形鑒貌新新
T2122_.53.0433c21: 在俗。能所未免相見齊生我倒現前。即爲障
T2122_.53.0433c22: 道。故佛約此而分身心敬也。如能即色縁空。
T2122_.53.0433c23: 觀境心造。紛紛集起不無染淨。知識妄念未
T2122_.53.0433c24: 可清澄。想倒空時縁念斯絶。今居凡地力
T2122_.53.0433c25: 極制御。止得如斯。念念自然漸能清淨。常起
T2122_.53.0433c26: 兩觀不得單行。謂知塵無境。是漸背俗。謂知
T2122_.53.0433c27: 識亦無心。是漸向眞。如此策修長時不已。分
T2122_.53.0433c28: 分増明三祇方就也
T2122_.53.0433c29: 又大慈經云。佛告阿難。南無佛者。此是決定
T2122_.53.0434a01: 諸佛世尊名號音聲。故稱言南無諸佛故。過
T2122_.53.0434a02: 去有大商主。將諸商人爲摩竭大魚欲來呑
T2122_.53.0434a03: 舟。由三稱南無佛名。並皆免難。魚聞佛名。以
T2122_.53.0434a04: 善心故捨身後世出家得道。何況有人得聞
T2122_.53.0434a05: 佛名聽聞正法。親於佛所種諸善根。而不畢
T2122_.53.0434a06: 定利益
T2122_.53.0434a07: 又十誦律。佛語優波離稱和南者是口語。若
T2122_.53.0434a08: 曲身者。是名心淨。若比丘禮時。從座起偏袒
T2122_.53.0434a09: 右肩。脱革屣右膝著地。以兩手接上座足禮。
T2122_.53.0434a10: 述曰。依經云。和南者梵語也。或云那謨婆南

T2122_.53.0434a11:

等。此猶非正。依本正云槃淡

唐
言

我禮。或云

T2122_.53.0434a12: 歸禮。歸亦我之本情。禮是敬之宗致也。或云。
T2122_.53.0434a13: 歸命者。義立代於南無也。理事符同表情得
T2122_.53.0434a14: 盡。俗人重南無而輕敬禮者。不委唐梵之交
T2122_.53.0434a15: 譯也。況復加以和南諸佛迷之。彌復大笑。
T2122_.53.0434a16: 又南無者。善見論翻爲歸命覺。亦云禮大壽。
T2122_.53.0434a17: 又和南者。出要律儀。翻爲恭敬。善見論。翻爲
T2122_.53.0434a18: 度我。準此而言。恭敬度我義通凡聖。豈和
T2122_.53.0434a19: 南偏在尊師。亦通上聖念救生也。故經中
T2122_.53.0434a20: 來至佛所。云南無無所著至眞等正覺。是名
T2122_.53.0434a21: 口業稱歎如來徳也
T2122_.53.0434a22: 敷座部第六
T2122_.53.0434a23: 述曰。敬尋經律無敷坐具之文。但云脱屣禮
T2122_.53.0434a24: 足。今據事用理須坐具。故四分律云。爲護身
T2122_.53.0434a25: 護衣護僧臥具故制畜坐具。既爲身衣。明知
T2122_.53.0434a26: 須設。又坐具之用。本是坐時之具。所以禮拜
T2122_.53.0434a27: 之中無其敷之。故如來將坐。如常敷之。准
T2122_.53.0434a28: 此比丘自敷而坐。不合餘人爲敷。今見西僧
T2122_.53.0434a29: 來至佛前禮者。必褰裙以膝拄地合掌長跪。
T2122_.53.0434b01: 口讃於佛然後頂禮。此乃遺風猶在。恭相可
T2122_.53.0434b02: 準行之。今時僧尼至於佛前。並令侍者爲敷
T2122_.53.0434b03: 坐具。此益憍慢未是致敬之恭。又至佛前
T2122_.53.0434b04: 貯立待席方始禮者。此亦不可。又在床上而
T2122_.53.0434b05: 設禮者。此亦不敬。如見尊長即須急拜。安得
T2122_.53.0434b06: 覓席。如見君王即須敬拜。何得在床。人王
T2122_.53.0434b07: 凡尊尚恭不高。何況法王輒相倫擬。雖有餘
T2122_.53.0434b08: 救終成慢墮。故三千威儀經云。不得在座
T2122_.53.0434b09: 上禮也
T2122_.53.0434b10: 儀式部第七
T2122_.53.0434b11: 述曰。此部別有五儀式。第一明脱履者。此爲
T2122_.53.0434b12: 申極敬儀也。如此土群臣朝謁之儀。皆在殿
T2122_.53.0434b13: 庭履屨不脱。有時上殿則劍履皆捨。此古
T2122_.53.0434b14: 之法非始今儀。天竺國中地多濕熱。以革爲
T2122_.53.0434b15: 屣制令著之。如見上尊即令脱却。自餘寒國
T2122_.53.0434b16: 隨有履著。行事之時脱足爲敬。若是白衣多
T2122_.53.0434b17: 著靴鞵爲恭。初入寺内不勞脱足。若入佛堂
T2122_.53.0434b18: 得脱。第一
T2122_.53.0434b19: 第二明偏袒者。依律云。偏露右肩。或偏露一
T2122_.53.0434b20: 肩。或偏露一膊。所言袒者謂肉袒也。示從依
T2122_.53.0434b21: 學有執作之務。俗中袖挾右袂便穩於事是
T2122_.53.0434b22: 也。今諸沙門但出一肩。仍有衫襖非袒露法。
T2122_.53.0434b23: 如大莊嚴論云。沙門釋子者肩黒是也。外道
T2122_.53.0434b24: 通黒。沙門露右。故有不同。律中但有三衣通
T2122_.53.0434b25: 肩被服。如見長老乃偏袒之。設以衣遮名爲
T2122_.53.0434b26: 偏袒。一何可笑也。故知肉袒肩露。乃是立
T2122_.53.0434b27: 敬之極。然行事之時。量前爲袒。如在佛前及
T2122_.53.0434b28: 至師僧懺悔禮拜。並須依前右袒爲恭。若至
T2122_.53.0434b29: 寺外街衢路行。則須以衣覆肩不得露肉。西
T2122_.53.0434c01: 國濕熱共行不怪。此處寒地人多譏笑。故五
T2122_.53.0434c02: 分律云。雖是我語於餘方不清淨者不行無
T2122_.53.0434c03: 過也
T2122_.53.0434c04: 第三明呈恭者。故律云。當令一心合十指爪
T2122_.53.0434c05: 掌供養釋師子。或云。叉手白佛者。皆是斂容
T2122_.53.0434c06: 呈恭。制心不令馳散。然心使難防。故制掌
T2122_.53.0434c07: 合而一心也。今禮佛者。多有指合掌不合。或
T2122_.53.0434c08: 有指合而掌開。良由心慢而情散也。寧
T2122_.53.0434c09: 開指而合掌。不得合指而開掌。欲來求
T2122_.53.0434c10: 福反招慢過。既知一心合掌之儀。即須五體
T2122_.53.0434c11: 投地禮之。故地持論云。當五輪至地而作禮
T2122_.53.0434c12: 也
T2122_.53.0434c13: 又阿含經云。二肘兩膝及頂至爲五輪。輪謂
T2122_.53.0434c14: 圓相。五處皆圓。能令上下迴轉生福。轉多名
T2122_.53.0434c15: 爲輪也。今有西僧禮拜之時。多褰足露膝先
T2122_.53.0434c16: 下至地。然後以肘按地。兩掌承空示有接足
T2122_.53.0434c17: 之相也。若前尊跏趺不垂脚坐者。隨事而行。
T2122_.53.0434c18: 不勞接足。今見禮者。二手捺地。兩足據後。
T2122_.53.0434c19: 頭不至地。亦是乖慢。既知五輪著地之儀。即
T2122_.53.0434c20: 須知右膝胡跪之相。經中多明胡跪。胡跪
T2122_.53.0434c21: &T050305;

跽。斯並天竺敬儀不足可怪。即是左右兩
T2122_.53.0434c22: 膝交互跪地。有所啓請悔過儀也
T2122_.53.0434c23: 第四明禮儀者。聲論云。槃那寐者。此云禮

T2122_.53.0434c24:

也。智度論云。禮法有三。一是口禮

謂口云和南
是名下禮也

T2122_.53.0434c25:

二屈膝頭不至地

此名
中禮

三頭頂至地

是名
上禮

下者

T2122_.53.0434c26: 挹。中者跪。上者稽首。菩薩禮佛有三。一者
T2122_.53.0434c27: 悔過品。二者隨喜迴向品。三者請佛品。問禮
T2122_.53.0434c28: 唯身業。亦通三業耶。答禮通三業。五輪至
T2122_.53.0434c29: 地。爲除身業不善。稱揚名字歌讃佛徳。爲除
T2122_.53.0435a01: 口業不善。心常縁念若鏡目前。爲除意業
T2122_.53.0435a02: 不善。爲對佛眼故須身禮。爲對天耳故須口
T2122_.53.0435a03: 唱。爲對他心故須意念。由口業唱故聞慧得
T2122_.53.0435a04: 成。由意業念故思慧得成。由身業禮故修慧
T2122_.53.0435a05: 得成。由身業禮故戒學得成。由意業念故定
T2122_.53.0435a06: 學得成。由口業唱故慧學得成。上來所述且
T2122_.53.0435a07: 綺互明之。若據通門。三業之中三學並攝也」
T2122_.53.0435a08: 第五明邪正者。源此禮法於齊代初。有西國
T2122_.53.0435a09: 三藏厥號勒那。覩此下凡居在邊鄙不閑禮
T2122_.53.0435a10: 儀情同猴馬。悲心内溢爲翻七種禮法。文雖
T2122_.53.0435a11: 廣周逐要出之。從麁至細。對麁爲邪。對細爲
T2122_.53.0435a12: 正。故階級有七。意存後三也
T2122_.53.0435a13: 第一名我慢憍心禮者。謂依次位心無恭敬。
T2122_.53.0435a14: 恃尊自徳無師仰意。恥於下問諮受無所。心
T2122_.53.0435a15: 無法據。雖設拜心馳外境。如碓上下空無所
T2122_.53.0435a16: 獲。一形所作。無境住心。輕生薄道徒勞無益。
T2122_.53.0435a17: 外覩似恭内増慢惑。猶如木人情不崇重。五
T2122_.53.0435a18: 輪不具三業馳散。是名慢憍禮也
T2122_.53.0435a19: 第二唱和求名禮者。雖非慢高心無淨想。粗
T2122_.53.0435a20: 正威儀身心詐恭。見人身輕急禮人去。身墮
T2122_.53.0435a21: 心疲。稍似恭順。片有相扶。其福薄少非眞供
T2122_.53.0435a22: 養。良由口唱心散。是名唱和禮也
T2122_.53.0435a23: 第三身心恭敬禮者。聞唱佛名便念佛身如
T2122_.53.0435a24: 在目前。相好具足莊嚴晃曜。心相成就感對
T2122_.53.0435a25: 佛身。手摩其頂除我罪業。是以形心恭敬無
T2122_.53.0435a26: 有異念。供養恭敬情無厭足。心想現前專注
T2122_.53.0435a27: 無昧。導利人天爲上爲最。功徳雖大猶未是
T2122_.53.0435a28: 智。後多退沒。是名身心禮也
T2122_.53.0435a29: 第四發智清淨禮者。良由達佛境界。境界
T2122_.53.0435b01: 慧心明利深知法界。本無有礙。由我無始順
T2122_.53.0435b02: 於凡俗。非有有想。非礙礙想。今達自心虚通
T2122_.53.0435b03: 無礙。故行禮佛。隨心現量。禮於一佛。即禮
T2122_.53.0435b04: 一切佛。一切佛即是一佛。以佛法身體通用
T2122_.53.0435b05: 融。故禮一拜遍通法界。如是香華種種供養。
T2122_.53.0435b06: 例同於此。法僧加敬我亦同然。雖三相別性
T2122_.53.0435b07: 理無殊。故三乘名異解脱體同。故知一禮則
T2122_.53.0435b08: 一切禮。一切禮則一禮。如是三寶既能通達。
T2122_.53.0435b09: 一切三界六道四生。同作佛想供養禮拜。自
T2122_.53.0435b10: 淨身心蕩蕩無障。念佛境界心心轉明。一拜
T2122_.53.0435b11: 一起爲尊爲勝。即是淨業無窮果報無限。是
T2122_.53.0435b12: 名發智禮也
T2122_.53.0435b13: 第五遍入法界禮者。良由行者想觀自己身
T2122_.53.0435b14: 心等法。從本已來不離法界。不在諸佛身
T2122_.53.0435b15: 外。亦不在諸佛身内。亦不在我外。亦不在我
T2122_.53.0435b16: 内。自性平等。本無増減。今禮一佛即遍通
T2122_.53.0435b17: 諸佛。所有三乘位地無漏。我身既遍隨佛亦
T2122_.53.0435b18: 遍。乃至法界空有二境。依正兩報莊嚴供具。
T2122_.53.0435b19: 無問行財隨縁遍滿。不離法界隨心無礙。並
T2122_.53.0435b20: 薦供養隨喜頂禮。如一室中懸百千鏡。有人
T2122_.53.0435b21: 觀鏡鏡皆像現。佛身清淨明逾彼鏡。迭相
T2122_.53.0435b22: 渉入鏡無不照影無不現。此則攝他爲總。入
T2122_.53.0435b23: 他爲別。一身既爾。乃至一切法界凡聖之身。
T2122_.53.0435b24: 及供養之具。皆助隨喜。悉同供養。有目者
T2122_.53.0435b25: 見。無目者不覩。如此行學法界軌門大有利
T2122_.53.0435b26: 益。故地持論。有現前供養不現前供養不現
T2122_.53.0435b27: 前供養。勝現前供養。以難成故。既知我身在
T2122_.53.0435b28: 佛身内。如何顛倒妄造邪業不生愧恥。又諸
T2122_.53.0435b29: 佛徳用既齊名號亦等。隨稱何名名無不盡。
T2122_.53.0435c01: 如稱一釋迦名禮。召一切諸佛無不備周。如
T2122_.53.0435c02: 西云釋迦。此云能仁。豈有一佛非能仁也。西
T2122_.53.0435c03: 云阿彌陀。此云無量壽。豈有一佛非長壽也。
T2122_.53.0435c04: 西云彌勒。此云慈氏。豈有一佛非慈氏也。故
T2122_.53.0435c05: 智度論云。一佛勝能等一切佛勝能。一切佛
T2122_.53.0435c06: 勝能等一佛勝能。設一切佛不化衆生但一
T2122_.53.0435c07: 佛化生。即功歸法界徳用遍周。是名遍入法
T2122_.53.0435c08: 界禮也
T2122_.53.0435c09: 第六正觀修誠禮者。此明自體自身佛。不縁
T2122_.53.0435c10: 他境他身佛。何以故。一切衆生自有佛性平
T2122_.53.0435c11: 等本覺。隨順法界縁起熾然。但爲迷故唯敬
T2122_.53.0435c12: 他身。己身佛性妄認爲惡。縱修此行常爲偏
T2122_.53.0435c13: 倒。若知己身極惡無佛性者。縱敬他身終成
T2122_.53.0435c14: 無益。衆生迷惑雖發微善。唯將法界供具供
T2122_.53.0435c15: 養他身。無始已來未曾將一燈一香一禮一
T2122_.53.0435c16: 喰供養己身佛性。若能反照本覺則解脱有
T2122_.53.0435c17: 期。故維摩經云。如自觀身實相觀佛亦然。
T2122_.53.0435c18: 又云。不觀佛不觀法不觀僧。以見自身他身
T2122_.53.0435c19: 平等正法性故。己心清淨即是自性住佛性。
T2122_.53.0435c20: 隨力修明是引出佛性三祇果圓。即是至得
T2122_.53.0435c21: 果佛性。若據妙達唯局大聖。若論下凡雖未
T2122_.53.0435c22: 頓修不得不解。如渉遠道要藉自身。欲見佛
T2122_.53.0435c23: 性要觀己佛。法僧亦爾體同無二。是名正觀
T2122_.53.0435c24: 禮也
T2122_.53.0435c25: 第七實相平等禮者。大意同前。猶存有禮
T2122_.53.0435c26: 有觀自他兩異。今此一禮。無自無他。凡聖
T2122_.53.0435c27: 一如。體同用融。如如平等。古今無別。若見
T2122_.53.0435c28: 佛可尊可敬。即見凡可卑可慢。若起此心還
T2122_.53.0435c29: 成僻執。故般若經云。是法平等無有高下。是
T2122_.53.0436a01: 名阿耨菩提。以實相離念。不可以心取。不可
T2122_.53.0436a02: 以相求。不可以禮敬。不可以慢情。去高下
T2122_.53.0436a03: 離尊卑。靜亂一原恭怠齊固。安心此意。是名
T2122_.53.0436a04: 平等禮也。故文殊禮文云。不生不滅故敬禮
T2122_.53.0436a05: 無所觀。此之一禮凡夫淺識。恐聞反謗。上智
T2122_.53.0436a06: 之人内行平等外順修敬。内外合宜。是名平
T2122_.53.0436a07: 等禮也
T2122_.53.0436a08: 又増一阿含經。世尊所説偈言
T2122_.53.0436a09:     若欲禮佛者過去及當來
T2122_.53.0436a10:     説於現在中當觀於空法
T2122_.53.0436a11:     若欲禮佛者過去及當來
T2122_.53.0436a12:     現在及諸佛當計於無我
T2122_.53.0436a13:     善業以先禮最初無過者
T2122_.53.0436a14:     空無解脱門此是禮佛義
T2122_.53.0436a15:     若欲禮佛者當來及過去
T2122_.53.0436a16:     當觀空無法此名禮佛義
T2122_.53.0436a17: 頌曰
T2122_.53.0436a18:     稽首三寶歸誠十方瞻仰尊敬
T2122_.53.0436a19:     益福除殃機路異色慈誘同芳
T2122_.53.0436a20:     隱顯相發化應無彊雖生茲土
T2122_.53.0436a21:     感赴殊郷觀禮欣慶福祚彌長
T2122_.53.0436a22:     法性無二縱隔何傷虔誠一拜
T2122_.53.0436a23:     周遍難量

T2122_.53.0436a24:

感應縁

略引
一驗

T2122_.53.0436a25: 唐左監門校尉馮翊李山龍。以武徳中暴亡。
T2122_.53.0436a26: 而心上不冷如掌許。家人未忍殯斂。至七
T2122_.53.0436a27: 日而蘇。自説云。當死時被冥收録至一官曹。
T2122_.53.0436a28: 廳事甚宏壯廣大。庭内有囚數千人。或枷鎖。
T2122_.53.0436a29: 或杻械。皆北面立滿庭中。吏將山龍至廳下。
T2122_.53.0436b01: 天官坐高床。侍衞如王者。山龍問吏。此何
T2122_.53.0436b02: 官。吏曰。是王也。山龍前至階下。王問。汝生
T2122_.53.0436b03: 平作何福業。山龍對曰。郷人毎設齋講。＊常
T2122_.53.0436b04: 施物同之。王曰。汝身作何善業。山龍曰。誦法
T2122_.53.0436b05: 華經兩卷。王曰。大善。可昇階。既＊昇。廳上
T2122_.53.0436b06: 東北間有一高座如講座者。王指座謂山龍
T2122_.53.0436b07: 曰。可＊昇此座誦經。山龍奉命至側。王即起
T2122_.53.0436b08: 立曰。請法師＊昇座。山龍＊昇座訖。王乃向之
T2122_.53.0436b09: 而坐。山龍開經曰。妙法蓮華經序品第一。王
T2122_.53.0436b10: 曰。請法師下。山龍即下座復立階下。顧庭
T2122_.53.0436b11: 内囚已盡無一人在者。王謂山龍曰。君誦
T2122_.53.0436b12: 經之福非唯自利。乃令庭内衆囚皆以聞經
T2122_.53.0436b13: 獲免。豈不善哉。今放君還去。山龍拜辭。行數
T2122_.53.0436b14: 十歩王復呼還。謂吏曰。可將此人歴觀諸獄。
T2122_.53.0436b15: 吏即將山龍東行百餘歩見一鐵城甚廣大。
T2122_.53.0436b16: 上屋覆其城。城傍多有小窓。或大如小盆。或
T2122_.53.0436b17: 如盂盌。見諸男女從地飛入窓中即不復出。
T2122_.53.0436b18: 山龍怪問。吏曰。此是大地獄。中多有分隔
T2122_.53.0436b19: 罪計各異。此諸人者。各隨本業赴獄受罪耳。
T2122_.53.0436b20: 山龍聞之悲懼稱南無佛。請吏求出。至院門
T2122_.53.0436b21: 見一大 &T055114;

火猛湯沸。傍有二人坐睡。山龍問
T2122_.53.0436b22: 之。二人曰。我罪報入此 &T055114;

湯。蒙賢者稱南無
T2122_.53.0436b23: 佛。故獄中諸罪人皆得一日休息疲睡耳。山
T2122_.53.0436b24: 龍又稱南無佛。吏謂山龍曰。官府數移改。今
T2122_.53.0436b25: 王放君去。可白王請抄。若不爾恐他官不知。
T2122_.53.0436b26: 復追録君。山龍即謁王請抄。王命紙書一
T2122_.53.0436b27: 行字付吏曰。爲取五道等署。吏受命將山龍
T2122_.53.0436b28: 更歴兩曹。各廳事侍衞亦如此。王之遣吏皆
T2122_.53.0436b29: 取其官署。各書一行訖付山龍。龍持出至門。
T2122_.53.0436c01: 有三人謂山龍曰。王放君去。可不少多乞遣
T2122_.53.0436c02: 我等。山龍未言。吏謂山龍曰。王放君不由
T2122_.53.0436c03: 彼。然彼三人者。是前收録君使。一人是繩
T2122_.53.0436c04: 主。當以赤繩縛君者。一人是棒主。當以棒
T2122_.53.0436c05: 撃君頭者。一是袋主。當以袋歙君氣者。見
T2122_.53.0436c06: 君得還故乞物耳。山龍惶懼謝三人曰。愚不
T2122_.53.0436c07: 識公。請至家備物。但不知何處送之。三人
T2122_.53.0436c08: 曰。於水邊若樹下燒之。山龍諾。吏送歸家。
T2122_.53.0436c09: 見親眷正哭經營殯具。山龍入室屍傍即蘇。
T2122_.53.0436c10: 後日剪紙作錢帛并酒食。自送於水邊燒之。
T2122_.53.0436c11: 忽見三人來謝曰。蒙君不失信重相贈遺愧
T2122_.53.0436c12: 荷。言畢不見。山龍自向總持寺主説。寺主傳

T2122_.53.0436c13:

向臨説

右一驗出
冥報記也

T2122_.53.0436c14: 法苑珠林卷第二十
T2122_.53.0436c15:
T2122_.53.0436c16:
T2122_.53.0436c17:
T2122_.53.0436c18: 法苑珠林卷第二十一
T2122_.53.0436c19: 　西明寺沙門釋道世撰　
T2122_.53.0436c20: 福田篇第十　歸信篇第十一　士女篇第
T2122_.53.0436c21: 十二

T2122_.53.0436c22:

福田篇

此有
三部

T2122_.53.0436c23:   述意部　優劣部　平等部
T2122_.53.0436c24: 述意部第一
T2122_.53.0436c25: 自大覺泥洹福歸衆聖。開士應眞弘揚末教。
T2122_.53.0436c26: 並飛化衆刹隨縁攝誘。感殊則同室天隔。應
T2122_.53.0436c27: 合則異境對顏。是以隨敬一僧則五眼開淨。
T2122_.53.0436c28: 隨施一毫則六度無盡也
T2122_.53.0436c29: 優劣部第二
T2122_.53.0437a01: 如優婆塞戒經云。佛言。世間福田凡有三種。
T2122_.53.0437a02: 一報恩田。二功徳田。三貧窮田。報恩田者。所
T2122_.53.0437a03: 謂父母師長和上。功徳田者。從得暖法乃至
T2122_.53.0437a04: 阿耨菩提。貧窮田者。一切窮苦困厄之人。世
T2122_.53.0437a05: 尊是二種田。一報恩田。二功徳田。法亦如是。
T2122_.53.0437a06: 衆僧是三種田。一報恩田。二功徳田。三貧
T2122_.53.0437a07: 窮田。以是因縁已受戒者。應當至心供養三
T2122_.53.0437a08: 寶。若人共施財物福田施心倶等。是二福徳
T2122_.53.0437a09: 等無差別。有財心倶等。福田勝者得果報勝。
T2122_.53.0437a10: 有田心倶下財物勝者得果則勝。有田財倶
T2122_.53.0437a11: 下施心勝者得果亦勝。有田財倶勝施心下
T2122_.53.0437a12: 者得果不如。善男子。智者施時不爲果報。何
T2122_.53.0437a13: 以故。定知此因必得果故
T2122_.53.0437a14: 又僧伽吒經云。佛告一切勇菩薩言。若三千
T2122_.53.0437a15: 大千世界滿中胡麻。以此數轉輪聖王。若有
T2122_.53.0437a16: 人布施如是輪王。不如布施一須陀洹。若施
T2122_.53.0437a17: 三千世界諸須陀洹所得功徳。不如施一斯
T2122_.53.0437a18: 陀含。若施三千世界諸斯陀含。不如施一阿
T2122_.53.0437a19: 那含。若施三千世界諸阿那含。不如施一阿
T2122_.53.0437a20: 羅漢。若施三千世界諸阿羅漢。不如施一辟
T2122_.53.0437a21: 支佛。若施三千世界諸辟支佛。不如施一菩
T2122_.53.0437a22: 薩。若施三千世界諸菩薩。不如施一如來所
T2122_.53.0437a23: 起清淨心。若於三千世界諸如來所生清淨
T2122_.53.0437a24: 心。不如凡夫聞此法門功徳勝彼。何況書寫
T2122_.53.0437a25: 讀誦受持。爾時一切大衆白佛言。世尊。一佛
T2122_.53.0437a26: 福徳有幾量耶。佛言。譬如大地微塵如恒河
T2122_.53.0437a27: 沙等衆生悉作十地菩薩。如是一切十地菩
T2122_.53.0437a28: 薩所有功徳。不如一佛福徳之力
T2122_.53.0437a29: 又阿毘曇甘露味經云。田好有三種。一大徳
T2122_.53.0437b01: 田。二貧苦田。三大徳貧苦田。云何大徳田。謂
T2122_.53.0437b02: 佛辟支四沙門果等。云何貧苦田。謂畜生老
T2122_.53.0437b03: 病等。云何大徳貧苦田。謂聖人老病等。若施
T2122_.53.0437b04: 大徳田恭敬心得大報。若施貧苦田憐愍心
T2122_.53.0437b05: 得大報。若施大徳貧苦田恭敬憐愍心得大
T2122_.53.0437b06: 報。是爲福田好。云何物好。不殺偸奪欺誑得
T2122_.53.0437b07: 物。隨有淨物多少布施。是爲物好。若布施佛
T2122_.53.0437b08: 即時一切得福。若布施衆僧。受用得一切
T2122_.53.0437b09: 福。未受用不得一切福。若供養法故得大報。
T2122_.53.0437b10: 若學人聰明大智慧以法故供養。是謂供養
T2122_.53.0437b11: 法。布施得富。受施竟得樂力壽等。功徳殊
T2122_.53.0437b12: 勝得大果報。若施畜生受百世報。若施不善
T2122_.53.0437b13: 人受千世報。若施善人受千萬世報。若施離
T2122_.53.0437b14: 欲凡夫受千萬億世報。若施得道人得無數
T2122_.53.0437b15: 世報。若施佛得至涅槃。又布施有六難。一憍
T2122_.53.0437b16: 慢施。二求名施。三爲力施。四強與施。五因縁
T2122_.53.0437b17: 施。六求報施
T2122_.53.0437b18: 又佛説華聚陀羅尼經云。佛言。若復有人持
T2122_.53.0437b19: 以七寶如須彌山等。於一劫中布施聲聞辟
T2122_.53.0437b20: 支佛。不如有出家在家人能持一錢以用布
T2122_.53.0437b21: 施初發菩提心人得福徳多。比前功徳。百分
T2122_.53.0437b22: 千分萬分不及其一。乃至算數譬喩所不能
T2122_.53.0437b23: 及。寶梁經云。佛言。善男子。我今説世有二
T2122_.53.0437b24: 人應受信施。何等爲二。一勤行精進。二得
T2122_.53.0437b25: 解脱。令此施主得大利益有三種施。一常施
T2122_.53.0437b26: 食。二僧房舍。三行慈心。此三福中慈心最
T2122_.53.0437b27: 勝
T2122_.53.0437b28: 又菩薩本行經云。須達居家貧窮。無有財産。
T2122_.53.0437b29: 至信道徳。佛教布施。須達白佛。多施耶。少施
T2122_.53.0437c01: 耶。佛告須達。所施雖多而獲報少。布施雖少
T2122_.53.0437c02: 而獲報多。如施雖多而無至心貢高自大信
T2122_.53.0437c03: 邪倒見不得快士。所施雖多而獲報少。猶如
T2122_.53.0437c04: 田薄下種雖多收實甚少。何謂施少而獲大
T2122_.53.0437c05: 福者。如施雖少歡喜恭敬與不望報施佛及
T2122_.53.0437c06: 辟支四沙門等。所施雖少獲報弘大。猶如良
T2122_.53.0437c07: 田所種雖少收實甚多
T2122_.53.0437c08: 又智度論云。以大悲心施物雖同福徳多少
T2122_.53.0437c09: 隨心優劣。如舍利弗。以一鉢飯上佛。佛即
T2122_.53.0437c10: 迴施狗。而問舍利弗。汝以飯施我。我以飯施
T2122_.53.0437c11: 狗。誰得福多。舍利弗言。如我解佛義。佛施狗
T2122_.53.0437c12: 福多。佛田第一不如施狗。以是故知。大福
T2122_.53.0437c13: 從心不在田也。如舍利弗。千萬億倍不及佛
T2122_.53.0437c14: 心。所以者何。心爲内主。田是外事故。或時布
T2122_.53.0437c15: 施之福在於福田。如億耳阿羅漢。昔以一華
T2122_.53.0437c16: 施於佛塔。九十一劫人天中受樂。餘福徳力
T2122_.53.0437c17: 得阿羅漢。又如阿輸迦王。爲少兒時以土施
T2122_.53.0437c18: 佛。王閻浮提起八萬塔。最後得道。施物至
T2122_.53.0437c19: 賤。小兒心薄。但以福田妙故得大果報。當知
T2122_.53.0437c20: 大福從良田生。若大中之上三事都具。心物
T2122_.53.0437c21: 福田皆妙。如佛以好華散十方佛時。問曰。此
T2122_.53.0437c22: 布施福云何増長。答曰。應時施故得福増長。
T2122_.53.0437c23: 如經説。飢餓時施得福増多。或遠行來時。若
T2122_.53.0437c24: 曠路險道中施。若常施不斷。或時常念施故
T2122_.53.0437c25: 施得増廣。又増一阿含經云。施畜生食者獲
T2122_.53.0437c26: 福百倍。與犯戒人食者獲福千倍。施持戒人
T2122_.53.0437c27: 食獲福萬倍。施斷欲仙人食者獲福千萬倍。
T2122_.53.0437c28: 與向須陀洹食者獲福不可計。況成須陀洹
T2122_.53.0437c29: 乎。況向斯陀含得斯陀含道。乃至那含羅
T2122_.53.0438a01: 漢辟支如來等。其福功徳不可稱計。又智度
T2122_.53.0438a02: 論云。如大月氏弗迦羅城中。有一畫師。名
T2122_.53.0438a03: 曰千那。到東方多刹施羅國客。畫十二年得
T2122_.53.0438a04: 三十兩金。持還本國。於弗迦羅城中聞打鼓
T2122_.53.0438a05: 作大會聲。往見衆僧。信心清淨即問維那。此
T2122_.53.0438a06: 衆中用幾許物得作一日食。維那答曰。用三
T2122_.53.0438a07: 十兩金足得一日食。即以所有三十兩金付
T2122_.53.0438a08: 維那。爲我作一日食。我明日當來空手而歸。
T2122_.53.0438a09: 其婦問曰。十二年作得何物。答曰。我得三
T2122_.53.0438a10: 十兩金。即問。金在何所。答言。已作福田中種
T2122_.53.0438a11: 子。婦言。何等福田。答言。施與衆僧。婦便縛其
T2122_.53.0438a12: 夫送官治罪。斷事大官問。以何事故。婦言。
T2122_.53.0438a13: 我夫狂癡。十二年作得金三十兩。不憐愍婦
T2122_.53.0438a14: 兒盡以與他。依如官制取縛將來。大官問其
T2122_.53.0438a15: 夫。汝何以不供給婦兒乃以與他。答言。我
T2122_.53.0438a16: 先世不行功徳。今世貧窮受諸辛苦。今世遭
T2122_.53.0438a17: 遇福田。若不種福後世復貧。貧貧相續無得
T2122_.53.0438a18: 脱時。我今欲頓捨貧窮。以是故盡以金施衆
T2122_.53.0438a19: 僧。大官是優婆塞信佛清淨。聞是語已讃
T2122_.53.0438a20: 言。是爲甚難。勤苦得此少物。盡以施僧。汝是
T2122_.53.0438a21: 善人。即脱身瓔珞。及所乘馬并一聚落以施
T2122_.53.0438a22: 貧人。而語之言。汝始施衆僧衆僧未食。是爲
T2122_.53.0438a23: 穀子未種芽已得生。大果方在後耳。以是故
T2122_.53.0438a24: 言。難得之物盡用布施。其福最多
T2122_.53.0438a25: 平等部第三
T2122_.53.0438a26: 依大莊嚴論云。夫取福田當取其徳。不應揀
T2122_.53.0438a27: 擇少壯老弊。佛言。我昔曾聞。有檀越遣知識
T2122_.53.0438a28: 道人詣僧伽藍請諸衆僧。但求老大不用年
T2122_.53.0438a29: 少。後知識道人請諸衆僧次到沙彌。然其不
T2122_.53.0438b01: 用。沙彌語言。何故不用我等。答言。檀越不
T2122_.53.0438b02: 用。非是我也。勸化道人即説偈言
T2122_.53.0438b03:     耆年有宿徳髮白而面皺
T2122_.53.0438b04:     秀眉齒缺落背膢支節緩
T2122_.53.0438b05:     檀越樂如是不喜見幼小
T2122_.53.0438b06: 時寺中有諸沙彌。盡是羅漢。皆作是語。彼
T2122_.53.0438b07: 之檀越愚無智慧。不樂有徳唯貪耆老。即説
T2122_.53.0438b08: 偈言
T2122_.53.0438b09:     所謂長老者不必在髮白
T2122_.53.0438b10:     面皺牙齒落愚癡無智慧
T2122_.53.0438b11:     所貴能修福除滅去諸惡
T2122_.53.0438b12:     淨修梵行者是名爲長老
T2122_.53.0438b13:     我破於毀譽不生増減心
T2122_.53.0438b14:     但令彼檀越獲得於罪過
T2122_.53.0438b15:     又於僧福田誹謗生増減
T2122_.53.0438b16:     我等應速往起發彼檀越
T2122_.53.0438b17:     莫令墮惡趣彼諸沙彌等
T2122_.53.0438b18:     尋以神通力化作老人像
T2122_.53.0438b19:     髮白而面皺秀眉牙齒落
T2122_.53.0438b20:     膢脊而柱杖詣彼檀越家
T2122_.53.0438b21:     檀越既見已心生大歡慶
T2122_.53.0438b22:     燒香散名華速請令就坐
T2122_.53.0438b23:     既至須臾頃還服沙彌形
T2122_.53.0438b24:     檀越生驚愕變化乃如是
T2122_.53.0438b25:     爲飮天甘露容色忽解變
T2122_.53.0438b26: 爾時沙彌即作是言。我非夜叉亦非羅刹。先
T2122_.53.0438b27: 見檀越選擇耆老於僧福田生高下想壞汝善
T2122_.53.0438b28: 根。故作是化令汝改悔。即説偈言
T2122_.53.0438b29:     譬如蚊子嘴欲盡大海底
T2122_.53.0438c01:     世間無能測衆僧功徳者
T2122_.53.0438c02:     一切皆無能籌量僧功徳
T2122_.53.0438c03:     況汝獨一已而欲測量彼
T2122_.53.0438c04: 汝寧不聞如來所説四不可輕。王子蛇火沙
T2122_.53.0438c05: 彌等。如菴羅菓。内生外熟。外生内熟。莫妄稱
T2122_.53.0438c06: 量前人長短。一念之中亦可得道。於僧福田
T2122_.53.0438c07: 莫生分別。即説偈言
T2122_.53.0438c08:     衆僧功徳海無能測量者
T2122_.53.0438c09:     佛尚生欣敬自以百偈讃
T2122_.53.0438c10:     況餘一切人而當不稱歎
T2122_.53.0438c11:     廣大良福田種少獲大利
T2122_.53.0438c12:     是故於衆僧耆老及少年
T2122_.53.0438c13:     等心而供養不應生分別
T2122_.53.0438c14: 爾時檀越。聞是語已身毛爲竪。五體投地求
T2122_.53.0438c15: 哀懺悔
T2122_.53.0438c16: 頌曰
T2122_.53.0438c17:     通達四果善會六情探玄啓寤
T2122_.53.0438c18:     證理懷禎老少和穆普敬祇誠
T2122_.53.0438c19:     隨縁赴供攝誘幽冥

T2122_.53.0438c20:

歸信篇第十一

此有
三部

T2122_.53.0438c21: 述意部　少誠部　大＊誠部
T2122_.53.0438c22: 述意部第一
T2122_.53.0438c23: 夫信爲道原功徳之母。智是出世解脱之基。
T2122_.53.0438c24: 無信不可以登輕舟。無智不可以斷微惑。斯
T2122_.53.0438c25: 道顯然昇沈目覩。數見愚夫不信業因能生
T2122_.53.0438c26: 報果。謂貧富自然苦樂天性。好醜不由忍恚。
T2122_.53.0438c27: 貴賤非關恭惰。衆生自感。譬同草木好惡自
T2122_.53.0438c28: 然。豈由因得。今依佛經不同外道。夫論貧富
T2122_.53.0438c29: 皆由業縁。貴賤非關運命。愚智不可易慮。
T2122_.53.0439a01: 妍醜弗可換身。故經云。果報好醜定之於業。
T2122_.53.0439a02: 書云。命相吉凶懸之於天。以此言之。軍民業
T2122_.53.0439a03: 貧者。與之而弗得。必其相富者。任置而常
T2122_.53.0439a04: 豐。故漢文帝以夢而寵鄧通。相者占通貧而
T2122_.53.0439a05: 餓死。帝曰。能富在我。何謂貧乎。與之銅山
T2122_.53.0439a06: 任其冶鑄。後遭事逃避餓死人家。又寧禀
T2122_.53.0439a07: 離王侍婢有娠。相者占之。貴而當王。王曰。
T2122_.53.0439a08: 非我之胤。便欲殺之。婢曰。氣從天來故我有
T2122_.53.0439a09: 娠。及子之産。王謂不祥。捐圈則猪嘘。棄欄則
T2122_.53.0439a10: 馬乳。而得不死。卒爲夫餘之王。故知業縁命
T2122_.53.0439a11: 運定於冥兆。終然不改弗可與奪也。故知作
T2122_.53.0439a12: 善得福爲惡受殃。業果不謬斯理皎然。如何
T2122_.53.0439a13: 封愚抱迷不＊寤。又昔武丁之時。亳有桑穀
T2122_.53.0439a14: 共生于朝。太史占曰。野草生朝朝其亡矣。武
T2122_.53.0439a15: 丁恐懼側身修善。桑穀枯死。商道中興。豈
T2122_.53.0439a16: 非爲善而有福也。又帝辛之時。有雀生烏在
T2122_.53.0439a17: 城之遇。太史占曰。以小生大國家必昌。帝辛
T2122_.53.0439a18: 驕暴不修善政。＊商國遂亡。豈非爲惡之有殃
T2122_.53.0439a19: 也。如是史籍具引非一。如何頑固頓乖經史。
T2122_.53.0439a20: 世人共覩。春時下種冬則收藏。如施有來報
T2122_.53.0439a21: 感胎 &T073554;

之與掌錢。徳必現酬致銜珠之與負
T2122_.53.0439a22: 鹿。又昔人一瓢以濟餒夫。尚得扶輪相報。
T2122_.53.0439a23: 今供一齋以施大衆。寧無福祿相酬矣
T2122_.53.0439a24: 小誠部第二
T2122_.53.0439a25: 如涅槃經佛言。衆生有二。一者有信。一者
T2122_.53.0439a26: 無信。有信之人則名可治。定得涅槃。瘡疣無
T2122_.53.0439a27: 故。無信之人。名一闡提。名不可治。又雜阿含
T2122_.53.0439a28: 經。世尊爲婆羅門説耕田偈云
T2122_.53.0439a29:     信心爲種子苦行爲時雨
T2122_.53.0439b01:     智慧爲時軛慚愧心爲轅
T2122_.53.0439b02:     正念自守護是則善御者
T2122_.53.0439b03:     保藏身口業知食處内藏
T2122_.53.0439b04:     眞實爲直乘樂住爲懈息
T2122_.53.0439b05:     精進爲廢荒安隱爲速進
T2122_.53.0439b06:     直往不轉還得到無憂處
T2122_.53.0439b07:     如是耕田者逮得甘露果
T2122_.53.0439b08:     如是耕田者不還受諸有
T2122_.53.0439b09: 爾時婆羅門聞已發心出家得阿羅漢道。又
T2122_.53.0439b10: 寶性論云。爲六種人故説三寶。一調御師。二
T2122_.53.0439b11: 調御師法。三調御師弟子。何等爲六種人。一
T2122_.53.0439b12: 大乘。二中乘。三小乘。四信佛。五信法。六信
T2122_.53.0439b13: 僧。又僧伽吒經云。時有一切勇菩提薩埵白
T2122_.53.0439b14: 佛言。世尊。何因縁故。此會衆生得發菩提。佛
T2122_.53.0439b15: 言。一切勇。乃往過去無數阿僧祇劫有佛世
T2122_.53.0439b16: 尊。號曰寶徳。我時作摩納之子。此會衆生住
T2122_.53.0439b17: 佛智慧者。往昔之時悉在鹿中。我時發願。如
T2122_.53.0439b18: 是諸鹿我皆令住佛智慧中。時鹿聞已尋皆
T2122_.53.0439b19: 發願得如是。一切勇。此會大衆因彼善根當
T2122_.53.0439b20: 得阿耨菩提
T2122_.53.0439b21: 又正法念經云。若有衆生修善。以清淨心歸
T2122_.53.0439b22: 佛法僧。十拍手頃不生餘心。命終生白摩尼
T2122_.53.0439b23: 天。五欲恣情心意悦樂。三歸功徳乃至報盡。
T2122_.53.0439b24: 於未來世得至涅槃。又無上處經云。佛告比
T2122_.53.0439b25: 丘。有三無上處。一佛無上處。二法無上處。三
T2122_.53.0439b26: 僧無上處。若諸衆生兩足四足無足多足。若
T2122_.53.0439b27: 色無色。有想無想。非有想非無想。如來於中
T2122_.53.0439b28: 説無上處。若有衆生。於無上處起信向心者。
T2122_.53.0439b29: 於天人中得無上果報
T2122_.53.0439c01: 大誠部第三
T2122_.53.0439c02: 如出生菩提心經云。爾時迦葉婆羅門白佛
T2122_.53.0439c03: 言。世尊。發菩提心者。應攝幾許福聚。爾時世
T2122_.53.0439c04: 尊以説偈言
T2122_.53.0439c05:     若此佛刹諸衆生令住信心及持戒
T2122_.53.0439c06:     如彼最上大福聚不及道心十六分
T2122_.53.0439c07:     若此佛刹諸衆生令住信心於法行
T2122_.53.0439c08:     如彼最上大福聚不及道心十六分
T2122_.53.0439c09:     若諸佛刹比河沙皆悉造寺求福故
T2122_.53.0439c10:     復造諸塔如須彌不及道心十六分
T2122_.53.0439c11:     若有佛刹如河沙皆悉遍施諸七寶
T2122_.53.0439c12:     如彼最上大福聚不及道心十六分
T2122_.53.0439c13:     如鐵圍山高廣大造塔無量爲諸佛
T2122_.53.0439c14:     如是求福衆生等不及道心十六分
T2122_.53.0439c15:     若諸衆生具滿劫若頭若膊常擔戴
T2122_.53.0439c16:     如彼最勝福徳聚不及道心十六分
T2122_.53.0439c17:     如是人等得勝法若求菩提利衆生
T2122_.53.0439c18:     彼等衆生最勝者此無比類況有上
T2122_.53.0439c19:     是故得聞此諸法智者常生樂法心
T2122_.53.0439c20:     當得無邊大福聚速得證於無上道
T2122_.53.0439c21: 又涅槃經云。佛讃迦葉。若有衆生於熙連河
T2122_.53.0439c22: 沙等諸佛所發菩提心。乃能於惡世受持如
T2122_.53.0439c23: 是經典不生誹謗。善男子。若有能於一恒河
T2122_.53.0439c24: 沙等諸佛世尊所發菩提心。然後乃能於惡
T2122_.53.0439c25: 世中。不謗是經愛樂是典。不能爲人分別廣
T2122_.53.0439c26: 説。若有衆生於二恒河沙等佛所發菩提心。
T2122_.53.0439c27: 然後乃能於惡世中不謗是法。正解信樂受
T2122_.53.0439c28: 持讀誦。亦不能爲他人廣説。若有衆生於三
T2122_.53.0439c29: 恒河沙等佛所發菩提心。然後乃能於惡世
T2122_.53.0440a01: 中不謗是法。受持讀誦書寫經卷。雖爲他説
T2122_.53.0440a02: 未解深義。若有衆生於四恒河沙等佛所發
T2122_.53.0440a03: 菩提心。然後乃能於惡世中不謗是法。受持
T2122_.53.0440a04: 讀誦書寫經卷。爲他廣説十六分中一分之
T2122_.53.0440a05: 義。雖復演説亦不具足。若有衆生於五恒河
T2122_.53.0440a06: 沙等佛所發菩提心。然後乃能於惡世中。不
T2122_.53.0440a07: 謗是經受持讀誦。廣爲人説。十六分中八分
T2122_.53.0440a08: 之義。若有於六恒河沙等佛所發菩提心。然
T2122_.53.0440a09: 後乃能於惡世中。不謗是經受持讀誦。爲他
T2122_.53.0440a10: 廣説。十六分中十二分義。若有於七恒河
T2122_.53.0440a11: 沙等佛所發菩提心。然後乃能於惡世中。不
T2122_.53.0440a12: 謗是法受持讀誦。爲他廣説。十六分中十四
T2122_.53.0440a13: 分義。若有於八恒河沙等佛所發菩提心。然
T2122_.53.0440a14: 後乃能於惡世中。不謗是法受持讀誦。亦勸
T2122_.53.0440a15: 他人令得書寫。自能聽受。復勸他人令得聽
T2122_.53.0440a16: 受。又大悲經云。佛告阿難。若有衆生。於諸佛
T2122_.53.0440a17: 所一發信心。如是善根終不敗亡。況復諸餘
T2122_.53.0440a18: 善根。譬如有人析破一毛以爲百分。取一分
T2122_.53.0440a19: 毛沾一滴水。持至我所而作是言。我以此
T2122_.53.0440a20: 水寄付瞿曇。莫令此水而有増減。亦莫令風
T2122_.53.0440a21: 日飄暴乾竭此水。不令鳥獸飮之令盡。勿使
T2122_.53.0440a22: 異水而有和雜。以器盛持莫置在地。如來爾
T2122_.53.0440a23: 時即受彼寄。置恒河中不令入洄。亦復不令
T2122_.53.0440a24: 餘物揩突。如是水滴在大河中。隨流而去使
T2122_.53.0440a25: 不入洄復無遮礙。諸鳥獸等亦不飮盡。如
T2122_.53.0440a26: 是水滴不増不減。一等如故。共大水聚漸入
T2122_.53.0440a27: 大海。若是水滴毘嵐風起壞世界時。假使是
T2122_.53.0440a28: 人住世一劫。我亦如是得住一劫。彼人爾時
T2122_.53.0440a29: 至劫盡時而來我所作如是言。瞿曇。我本寄
T2122_.53.0440b01: 水今有無耶。如來爾時知彼水滴在大海中。
T2122_.53.0440b02: 見知住處。不與餘水共相和雜。不増不減平
T2122_.53.0440b03: 等如故持還彼人。阿難。如是如來應正遍知。
T2122_.53.0440b04: 有大神通無量知見明了無障。於受寄人中
T2122_.53.0440b05: 最尊最勝。若於佛所寄付如是微細水滴。經
T2122_.53.0440b06: 於久遠而不虧損。此義應知。阿難。其細毛端
T2122_.53.0440b07: 者。喩心意識。恒河者。喩生死流。一滴水者。
T2122_.53.0440b08: 喩一發心微少善根。大海者。喩佛如來應正
T2122_.53.0440b09: 遍知。所寄人者。喩彼清信婆羅門長者居士
T2122_.53.0440b10: 等。住一劫者。喩如來受彼寄水終不虧損。亦
T2122_.53.0440b11: 如彼人寄彼水滴經於久遠不虧一毫。如是
T2122_.53.0440b12: 阿難。若於佛所一發信心善根不失。何況諸
T2122_.53.0440b13: 餘勝妙善根。我説是人一切悉是趣涅槃果。
T2122_.53.0440b14: 雖餘不善墮在三塗。以本善根佛知是已從
T2122_.53.0440b15: 彼拔出置無畏岸。令彼憶識所種善根。息一
T2122_.53.0440b16: 切苦得一切樂
T2122_.53.0440b17: 又佛説無畏女經云。爾時阿闍世王有女名
T2122_.53.0440b18: 無畏徳。端正無比成就最勝殊妙功徳。年始
T2122_.53.0440b19: 十二其父王堂閣之上。著金寶屐。彼處而坐。
T2122_.53.0440b20: 時無畏徳女見諸聲聞。不起不迎。默然而住。
T2122_.53.0440b21: 不共問答。不迎不禮。不讓床坐。阿闍世王見
T2122_.53.0440b22: 無畏徳默然而住。即告之言。汝豈不知。此
T2122_.53.0440b23: 等皆是釋迦如來上足弟子成就大法耶。世
T2122_.53.0440b24: 間福田耶。以爲愍念諸衆生故而行乞食。汝
T2122_.53.0440b25: 今既見。何故不起。不馳不禮。不共相問。復
T2122_.53.0440b26: 不讓坐。汝今覩見何事故而不起迎。爾時無
T2122_.53.0440b27: 畏白父王言。不審大王。頗見頗聞轉輪聖王
T2122_.53.0440b28: 見諸小王而起迎不。王言不也。復言。頗見
T2122_.53.0440b29: 頗聞師子獸王見野干時爲起迎不。王言不
T2122_.53.0440c01: 也。復言。頗見頗聞帝釋天王迎餘天不。王言
T2122_.53.0440c02: 不也。頗見頗聞大海之神禮敬江河池神不。
T2122_.53.0440c03: 王言不也。女言。大王。如是菩薩發心趣向阿
T2122_.53.0440c04: 耨菩提。轉輪聖王。以大慈悲初發心已。云
T2122_.53.0440c05: 何禮敬離大慈悲小王聲聞。大王。頗有已求
T2122_.53.0440c06: 無上正覺之道師子獸王。而禮小乘野干人
T2122_.53.0440c07: 耶。頗有欲到大智之海欲求善知大法之聚。
T2122_.53.0440c08: 而求牛迹聲聞人耶。大王。若有親近聲聞人
T2122_.53.0440c09: 者。是人即發聲聞之心。若有親近縁覺人者。
T2122_.53.0440c10: 是人即發縁覺之心。若有親近正眞正覺之
T2122_.53.0440c11: 人者。是人即發阿耨菩提心。爾時阿闍世王
T2122_.53.0440c12: 復語無畏徳女言。汝大我慢。云何如是。見諸
T2122_.53.0440c13: 聲聞而不奉迎。女言。大王。勿作此語。大王亦
T2122_.53.0440c14: 慢。云何不迎王舍城内諸貧窮者。王語女言。
T2122_.53.0440c15: 彼非我類。我云何迎。女言。大王。初心菩薩亦
T2122_.53.0440c16: 復如是。一切聲聞縁覺亦非我類。王語女言。
T2122_.53.0440c17: 汝豈不見。諸菩薩等皆悉敬一切衆生。女言。
T2122_.53.0440c18: 大王。菩薩爲度憍慢瞋惱諸衆生等令彼得
T2122_.53.0440c19: 起迴向之心。是故禮敬一切衆生。爲長衆生
T2122_.53.0440c20: 諸善根本。是故禮敬
T2122_.53.0440c21: 爾時無畏徳菩薩母。號曰月光。此月光女捨
T2122_.53.0440c22: 是身已生忉利天。號曰光明増上天子。若彌
T2122_.53.0440c23: 勒得菩提時。便即出家。次第皆見賢劫諸佛。
T2122_.53.0440c24: 悉得供養。然後於彼離垢如來所得作大王
T2122_.53.0440c25: 具足七寶。號曰地持。供養彼佛已得成阿耨
T2122_.53.0440c26: 菩提。號曰遍光如來
T2122_.53.0440c27: 頌曰
T2122_.53.0440c28:     封迷昏闇久裴回夢裏藏
T2122_.53.0440c29:     心塵既未洗怖霑甘露漿
T2122_.53.0441a01:     慈顏發暉曜燭我見朝陽
T2122_.53.0441a02:     忽逢善知友開導益神光
T2122_.53.0441a03:     稍寤心澄靜方厭俗蒼茫
T2122_.53.0441a04:     緇徒既肅肅法侶亦鏘鏘
T2122_.53.0441a05:     見者心歡喜歸誠向道場
T2122_.53.0441a06:     若存信邪倒來苦未何殃

T2122_.53.0441a07:

感應縁

略引
三驗

T2122_.53.0441a08: 晋沙門竺法師　宋居士袁炳　隋沙門釋道
T2122_.53.0441a09: 仙
T2122_.53.0441a10: 晋沙門竺法師者住會稽。與北中王亘之周
T2122_.53.0441a11: 旋甚厚。共論死生罪福報應之事。情昧難明
T2122_.53.0441a12: 未審有無因。便共要若有先死當相報語。既
T2122_.53.0441a13: 別後王＊亘在都。於廟中忽見法師來王便驚
T2122_.53.0441a14: 云。和上何處來。答曰。貧道以某月日命過。
T2122_.53.0441a15: 罪福皆不虚。應若影響。檀越但當勤修道以
T2122_.53.0441a16: 昇濟神明耳。先與君要故來相語。言訖不

T2122_.53.0441a17:

復見

右一驗出
續搜神記

T2122_.53.0441a18: 宋袁炳字叔煥。陳郡人也。泰始末爲臨湘
T2122_.53.0441a19: 令。亡後積年。友人司馬遜於將曉間。如夢見
T2122_.53.0441a20: 炳來陳敍闊別訊問安否。既而謂遜曰。吾等
T2122_.53.0441a21: 平生立意置論。常言生爲馳役死爲休息。今
T2122_.53.0441a22: 日始知定不然矣。恒患在世有人務馳求金
T2122_.53.0441a23: 幣共相贈遺。幽途此事亦復如之。遜問。罪福
T2122_.53.0441a24: 應報定實何如。炳曰。如我舊見。與經教所
T2122_.53.0441a25: 説不盡符同。將是聖人抑引之談耳。如今所
T2122_.53.0441a26: 見。善惡大科略不異也。然殺生故最爲重禁。
T2122_.53.0441a27: 愼不可犯也。遜曰。卿此徴相示。良不可言。
T2122_.53.0441a28: 當以語白尚書也。炳曰。甚善。亦請卿敬情尚
T2122_.53.0441a29: 書時。司空簡穆王公爲吏部尚書。炳遜並其
T2122_.53.0441b01: 游賓。故及之。往反可數百語辭去。遜曰。闊別
T2122_.53.0441b02: 之久常思敍集。相値甚難何不小住。炳曰。
T2122_.53.0441b03: 止暫來耳。不可得久留。且此輩語亦不容得
T2122_.53.0441b04: 委悉。於是而去。初炳來闇夜。遜亦了不覺所
T2122_.53.0441b05: 以。而明得覩見。炳既去遜下床送之。始躡
T2122_.53.0441b06: 屐而還闇。見炳脚間有光可尺許。亦得照

T2122_.53.0441b07:

其兩足。餘地猶皆闇云

此一驗出
冥祥記

T2122_.53.0441b08: 隋蜀部灌口山竹林寺釋道仙。本康居國人。
T2122_.53.0441b09: 以游賈爲業。往來呉蜀集積珠寶。向直十萬
T2122_.53.0441b10: 貫。後達梓州牛頭山。値僧説法深寤財累乃
T2122_.53.0441b11: 沈江頓捨。便投灌口山竹林寺出家。初落髮
T2122_.53.0441b12: 日對衆誓曰。吾不得道誓不出山。結志不群
T2122_.53.0441b13: 野栖禽獸。入定一坐五日爲期。有客到門潜
T2122_.53.0441b14: 通即覺起共接語。若無人時。端坐靜室寂若
T2122_.53.0441b15: 虚空。有時預告。明當客至人數若干。形貌
T2122_.53.0441b16: 服色恰期明至。數服皆同。時遭酷旱。百姓惶
T2122_.53.0441b17: 怖憂稼失色。皆來請祈雨。仙即往龍穴以
T2122_.53.0441b18: 杖扣門。喚曰。衆生何爲嗜眠。如語即寤。當即
T2122_.53.0441b19: 玄雲四合大雨普沾。民頼斯澤。貴賤咸賽
T2122_.53.0441b20: 欽若天神。隋蜀王秀作鎭岷絡。有聞王者。
T2122_.53.0441b21: 尋遣追召全不承命。王勃然動色。親領兵仗
T2122_.53.0441b22: 往彼擒之。必若固違可即加刃。仙聞兵至傍
T2122_.53.0441b23: 若無人。被僧伽梨已端坐禪誦。王達山足。忽
T2122_.53.0441b24: 降雨雜注雹雪雷 &T060355;

水涌。須臾滿川。軍藏
T2122_.53.0441b25: 無計並憂沒命。事既窘迫。乃懺悔歸依。遙
T2122_.53.0441b26: 禮仙徳。垂雲忽散山路清夷。得達仙所。王躬
T2122_.53.0441b27: 盡敬一心歸懺。仙爲説法重發信心。乃殷勤
T2122_.53.0441b28: 奉請邀還成都。至靜衆寺彌加厚禮。擧郭恭
T2122_.53.0441b29: 敬。號爲仙闍梨。至仁壽年中返于山寺。卒葬

T2122_.53.0441c01:

於彼

右一驗出
唐高僧傳

◎

T2122_.53.0441c02:

◎士女篇第十二

此有
二部

T2122_.53.0441c03: 俗男部　俗女部

T2122_.53.0441c04:

俗男部第一

此別
三部

T2122_.53.0441c05:   述意部　誡俗部　勸導部
T2122_.53.0441c06: 述意部第一
T2122_.53.0441c07: 夫在家丈夫尊卑有二。一貴二賤。一富二貧。
T2122_.53.0441c08: 富貴之者人多放逸。傲慢貢高輕辱凌下。或
T2122_.53.0441c09: 有乘威籍勢尊己凌人。或有博識聰達恃才
T2122_.53.0441c10: 凌人。或有辯口利詞暢説＊凌人。或有誇豪
T2122_.53.0441c11: 奢侈輕慢＊凌人。或有美容姿態恃色＊凌人。
T2122_.53.0441c12: 或有乘肥騁騎恃乘＊凌人。或有資財奴婢
T2122_.53.0441c13: 恃富陵人。如是衆多不可具述。衆生愚癡甚
T2122_.53.0441c14: 爲可愍。不知無常將至。妄起高心。來報湯
T2122_.53.0441c15: 炭煎煮相待。獄卒執叉伺候日久。不憂斯
T2122_.53.0441c16: 事公然喜樂。何異猪羊不知死至。何異飛蠅
T2122_.53.0441c17: 貪樂死屍。惟古思今富貴非一。生滅交臂貴
T2122_.53.0441c18: 賤同塵。富貴者唯見荒墳。貧賤者已同灰壤。
T2122_.53.0441c19: 既知貴賤同灰。即須卑己敬上。是以親疏無
T2122_.53.0441c20: 定貴賤不＊常。苦樂易位昇沈更互也
T2122_.53.0441c21: 誡俗部第二
T2122_.53.0441c22: 如華嚴經。有十種慢業應當避之。一於尊重
T2122_.53.0441c23: 福田和上阿闍梨父母沙門婆羅門所。而不
T2122_.53.0441c24: 尊重恭敬供養。是爲慢業。二有諸法師得勝
T2122_.53.0441c25: 妙法。於大乘深法知出生死道。得陀羅尼成
T2122_.53.0441c26: 就多聞。具智慧藏善能説法。而不信受恭敬
T2122_.53.0441c27: 供養是爲慢業。三聽受法時。若聞深法應發
T2122_.53.0441c28: 離欲心歡喜無量。而不讃法師令衆歡喜。是
T2122_.53.0441c29: 爲慢業。四起慢心自高凌彼。不省己實不
T2122_.53.0442a01: 調自心。是爲慢業。五起計我心。見有功徳智
T2122_.53.0442a02: 慧者不讃其美。見無徳者反説其善。若聞
T2122_.53.0442a03: 讃他於彼人所起嫉妬心。是爲慢業。六若有
T2122_.53.0442a04: 法師知是法是律是實是佛語。以憎嫉故説
T2122_.53.0442a05: 言非法非律非實非佛語。欲壞他信心故。是
T2122_.53.0442a06: 爲慢業。七自敷高座。我爲法師不應執事。不
T2122_.53.0442a07: 應恭敬供養餘人諸修梵行。尊長有徳悉應
T2122_.53.0442a08: 恭敬供養於我。是爲慢業。八遠離頻蹙惡
T2122_.53.0442a09: 眼視彼。常以和顏等觀衆生。言常柔軟無有
T2122_.53.0442a10: 麁獷離恚恨心。而於彼法師求其過惡。是
T2122_.53.0442a11: 爲慢業。九以我慢心。於多聞者不往恭敬起
T2122_.53.0442a12: 聽聞法。留難亦不諮問。何等爲善何等不善。
T2122_.53.0442a13: 何等應作何等不應作。何等業長夜饒益一
T2122_.53.0442a14: 切衆生。作何等行不益衆生。作何等行從明
T2122_.53.0442a15: 入明。作何等行從冥入冥。如是人輩爲我心
T2122_.53.0442a16: 漂沒。不能得見出要正道。是爲慢業。十起慢
T2122_.53.0442a17: 心故不値諸佛難得之法。消盡宿世所種善
T2122_.53.0442a18: 根。不應説而説。起呵責心更相譏論。住如
T2122_.53.0442a19: 是法應入邪道。但菩提心力故。而不永捨
T2122_.53.0442a20: 菩薩所行。雖不捨菩薩道。而於無量百千萬
T2122_.53.0442a21: 劫。尚不値佛。何況聞法。是爲慢業。又出曜
T2122_.53.0442a22: 經偈云
T2122_.53.0442a23:     衆生爲慢纒染著於憍慢
T2122_.53.0442a24:     爲見所迷惑不免生死除
T2122_.53.0442a25: 故知。凡夫爲惡雖少。後世深苦獲無邊報。如
T2122_.53.0442a26: 毒在心人意不同。白衣營生不知顧死。然生
T2122_.53.0442a27: 不可保死必奄至。尋此危命非朝則夕。俄頃
T2122_.53.0442a28: 之間凶變無常。徒修田宅愛戀妻兒。法句喩
T2122_.53.0442a29: 經云。佛在舍衞國時。城中有婆羅門。年向八
T2122_.53.0442b01: 十。財富無數。爲人難化。不識道徳不計無常。
T2122_.53.0442b02: 更作好舍。前庌後堂涼臺温室。東西兩廂
T2122_.53.0442b03: 廡數十梁。唯後堂前距陽未訖。時婆羅門＊常
T2122_.53.0442b04: 自經營指授衆事。佛以道眼見此老公。命
T2122_.53.0442b05: 不終日當就後世。不能自知。而方忪忪繕治。
T2122_.53.0442b06: 精神無福甚可憐愍。佛將阿難住到其門。慰
T2122_.53.0442b07: 問老＊公得無勞倦。今作此舍何所爲安。＊公
T2122_.53.0442b08: 言。前＊庌待客後堂自處。東西二廂當安兒
T2122_.53.0442b09: 息財物僕使。夏上涼臺冬入温室。佛語老
T2122_.53.0442b10: ＊公。久聞宿徳思遲談講。佛有要偈。存亡有
T2122_.53.0442b11: 益。欲以相贈不審可不。願小廢事共坐論説
T2122_.53.0442b12: 不耶老＊公答言。今正大遽不容坐語。後日更
T2122_.53.0442b13: 來當共善叙。所云要偈便可説之。於是世尊
T2122_.53.0442b14: 即説偈言
T2122_.53.0442b15:     有子有財愚唯汲汲我且非我
T2122_.53.0442b16:     何有子財暑當止此寒當止此
T2122_.53.0442b17:     愚多預慮莫知來變愚蒙愚蔽
T2122_.53.0442b18:     自謂我智愚而稱智是謂極愚
T2122_.53.0442b19: 婆羅門言。善説此偈。今實遑遽。後來更論之。
T2122_.53.0442b20: 於是世尊傷之而去。老＊公於後自授屋椽。椽
T2122_.53.0442b21: 墮打頭破即時命過。家室啼哭驚動四隣。佛
T2122_.53.0442b22: 去未遠便有此變。里頭逢諸梵志數十人。問
T2122_.53.0442b23: 佛從何所來。佛言。屬到死老＊公舍。爲＊公説
T2122_.53.0442b24: 法。不信佛語不知無常。今老者忽然已就後
T2122_.53.0442b25: 世。具爲諸梵志更説前偈義。聞之欣然即得
T2122_.53.0442b26: 道跡。於是世尊爲説偈言
T2122_.53.0442b27:     愚暗近智如瓢斟味雖久狎習
T2122_.53.0442b28:     猶不知法開達近智如舌甞味
T2122_.53.0442b29:     雖須臾習即解道要愚人造行
T2122_.53.0442c01:     爲身招禍快心作惡自致重殃
T2122_.53.0442c02:     爲行不善退見悔悋致涕流面
T2122_.53.0442c03:     報由宿習
T2122_.53.0442c04: 時諸梵志重聞此偈益懷篤信。爲佛作禮。歡
T2122_.53.0442c05: 喜奉行
T2122_.53.0442c06: 勸導部第三
T2122_.53.0442c07: 惟此慢心通於白黒。智愚不免豪賤共有。但
T2122_.53.0442c08: 去輕論重在俗爲甚。亦有空言我美。評説賢
T2122_.53.0442c09: 良譏毀聖徳。一切白衣終日行之。未甞一日
T2122_.53.0442c10: 慚愧發露。情求勝道退省已躬。故外書云。力
T2122_.53.0442c11: 慕善道可用安身。力慕孝悌可用榮親。亦有
T2122_.53.0442c12: 君子。高慕釋教遵奉修行。貞仁退讓廉謹信
T2122_.53.0442c13: 順。皆是宿種禀性自然。與道何殊。亦有出家
T2122_.53.0442c14: 之人。不依聖教違犯戒律。不學無知與鄙俗
T2122_.53.0442c15: 無殊。然道俗形乖犯有希數。心有明暗過有
T2122_.53.0442c16: 輕重。故出家之人未犯已前念念入道。善業
T2122_.53.0442c17: 已熏福基已厚。雖有微惡輕愧而造。不能傾
T2122_.53.0442c18: 動。若小慚愧便復清白。若論在俗。身居無
T2122_.53.0442c19: 慚之地。心有無愧之情。畜養妻兒。財色五欲
T2122_.53.0442c20: 盈堂滿室。葷辛酒肉隨求所得。愛染情深
T2122_.53.0442c21: 無時暫捨。惡縁同住。豈得免之。此則明暗路
T2122_.53.0442c22: 分黒白殊隔。故知明能滅暗。暗不滅明。小燈
T2122_.53.0442c23: 之明已了室内。出家之人雖犯微過前明已
T2122_.53.0442c24: 成。正可光不増暉而本明常照。如器存炷立
T2122_.53.0442c25: 田安業永也。又出家造惡極難。如陸地行船。
T2122_.53.0442c26: 在家起過即易。如海中汎舟。又出家修道易
T2122_.53.0442c27: 爲。如海中汎舟。在家修福甚難。如陸地行
T2122_.53.0442c28: 船。船雖是同由處有異。故遲疾不同。修犯
T2122_.53.0442c29: 難易。是知生死易染善法難成。早求自度勵
T2122_.53.0443a01: 慕出俗。又賢愚經云。出家功徳其福甚多。若
T2122_.53.0443a02: 放男女奴婢。若聽人民。若自己身出家入道。
T2122_.53.0443a03: 功徳無量非譬爲比。出家功徳。高於須彌。
T2122_.53.0443a04: 深於巨海。廣於虚空。所以然者。由出家故畢
T2122_.53.0443a05: 成佛道。佛在世時。王舍城中有一長者。名曰
T2122_.53.0443a06: 福増。年過百歳。家中大小莫不厭賤。聞説出
T2122_.53.0443a07: 家功徳無量。即來佛所求欲出家。値佛不在
T2122_.53.0443a08: 即往至舍利弗所。舍利弗見老不度。如是
T2122_.53.0443a09: 五百大阿羅漢皆悉不度。即出寺門住門閫
T2122_.53.0443a10: 上。發聲大哭。世尊復至種種慰喩。即告目
T2122_.53.0443a11: 連令其出家。目連即與出家授戒。復常爲諸
T2122_.53.0443a12: 年少比丘之所激切。便欲投河沒水而死。目
T2122_.53.0443a13: 連觀見以神通力接置岸上。問知因縁。目連
T2122_.53.0443a14: 念言。此人不以生死怖之無由得道。即令
T2122_.53.0443a15: 至心捉師衣角。飛騰虚空到大海邊。見一新
T2122_.53.0443a16: 死端正女人。見有一蟲從其口出還從鼻入。
T2122_.53.0443a17: 復從眼出從耳而入。目連觀已捨之而去。弟
T2122_.53.0443a18: 子問言。是何女人。答言。此是舍衞城中大薩
T2122_.53.0443a19: 薄婦。容貌端正世間少雙。其婦常以三奇木
T2122_.53.0443a20: 頭 &T016254;

鏡照面。自覩端正。便起憍慢。深自愛
T2122_.53.0443a21: 著。夫甚敬愛將共入海。海惡船破沒水而死。
T2122_.53.0443a22: 漂出在岸。此薩薄婦由自愛身。死後還生在
T2122_.53.0443a23: 故身中。作此蠱也。捨蟲身已墮大地獄受
T2122_.53.0443a24: 苦無量。小復前行見一女人。自身負銅 &T055114;

。
T2122_.53.0443a25: 榰 &T055114;

著水以火燃沸。脱衣入 &T055114;

。肉熟離骨。
T2122_.53.0443a26: 沸吹骨出在外。風吹尋還成人。自取肉食。福
T2122_.53.0443a27: 増問師。是何女人。其師答言。舍衞國中有優
T2122_.53.0443a28: 婆夷。敬信三寶。請一比丘一夏供養。在於陌
T2122_.53.0443a29: 頭作房安置。自辦種種香美飯食。遣婢送
T2122_.53.0443b01: 之。婢至屏處選好先食。餘與比丘。大家覺問。
T2122_.53.0443b02: 汝不偸食不。婢答言無。比丘食訖有殘與
T2122_.53.0443b03: 我。我乃食之。若我先食使我世世自食身肉。
T2122_.53.0443b04: 以是因縁。先受華報後墮地獄。次小前行見
T2122_.53.0443b05: 一肉樹。多有諸蟲圍唼其身無有空處。噭
T2122_.53.0443b06: 喚啼哭如地獄聲。弟子問師。是何樹耶。目連
T2122_.53.0443b07: 答言。是瀬利吒營事比丘。以自在故費用僧
T2122_.53.0443b08: 物。華果飮食送與白衣。以是因縁受此華報。
T2122_.53.0443b09: 後墮地獄。唼樹諸蟲即爾時得物之人。次復
T2122_.53.0443b10: 前行見一男子。周匝多有獸頭人身。諸惡鬼
T2122_.53.0443b11: 神手執弓弩。三隻毒箭鏃皆火燃。競共射之
T2122_.53.0443b12: 洞身焦燃。福増問師。此何人耶。目連答言。此
T2122_.53.0443b13: 人前身作大獵師。多害禽獸故受斯苦。於後
T2122_.53.0443b14: 命終墮大地獄。次復前行見一大山。下安刀
T2122_.53.0443b15: 劍。見有一人從上投下刺壞其身。投已復上
T2122_.53.0443b16: 如前不息。福増問師。此復何人。師復答言。是
T2122_.53.0443b17: 王舍城王大鬪將。以勇猛故身處前鋒傷殺
T2122_.53.0443b18: 物命。先受此苦後墮地獄。次復前行見一骨
T2122_.53.0443b19: 山。其山高大七百由旬。能障蔽日使海陰
T2122_.53.0443b20: 黒。爾時目連於此骨山一大肋上。往來經行。
T2122_.53.0443b21: 弟子問師。是何骨山。師答福増言。汝欲知者。
T2122_.53.0443b22: 此即是汝故身骨也。福増聞已心驚毛豎惶
T2122_.53.0443b23: 怖汚出。白和尚言。聞我今者心未裂頃。願
T2122_.53.0443b24: 爲時説本末因縁。目連告曰。生死輪轉無有
T2122_.53.0443b25: 邊際。造善惡業終無朽敗必受其報。昔過去
T2122_.53.0443b26: 時此閻浮提有一國王。名曰法増。好喜布施。
T2122_.53.0443b27: 持戒聞法。慈悲衆生不傷物命。正法治國滿
T2122_.53.0443b28: 二十年。其間閑暇共人博戲。時有一人犯法
T2122_.53.0443b29: 殺人。臣以白王。値王暮戲。脱答之言。隨國
T2122_.53.0443c01: 法治。即依律斷殺人應死。尋即殺之。王戲罷
T2122_.53.0443c02: 已問諸臣言。罪人何所。臣答殺竟。王聞是語。
T2122_.53.0443c03: 悶絶躄地水灑乃蘇。垂涙而言。宮人伎女象
T2122_.53.0443c04: 馬七珍悉皆住此。唯我一人獨入地獄。我今
T2122_.53.0443c05: 殺人。當知便是栴陀羅王。不知世世當何所
T2122_.53.0443c06: 趣。我今決定不須爲王。即捨王位入山自守。
T2122_.53.0443c07: 其後命終生大海中。作摩竭魚。其身長大七
T2122_.53.0443c08: 百由旬。諸王大臣自恃勢力。枉剋百姓殺戮
T2122_.53.0443c09: 無邊。命終多墮摩竭大魚。多有諸蟲唼食其
T2122_.53.0443c10: 身。身癢揩山殺蟲汚海。血流百里。魚一眠
T2122_.53.0443c11: 時經於百歳。飢渇吸水。水流入口如注大河。
T2122_.53.0443c12: 爾時適有五百賈客。入海採寶。値魚張口。
T2122_.53.0443c13: 船疾趣口。賈人恐怖擧聲大哭。垂入魚口
T2122_.53.0443c14: 一時同聲稱南無佛。魚聞佛聲閉口水停。賈
T2122_.53.0443c15: 人得活。魚飢命終生王舍城作汝身也。魚死
T2122_.53.0443c16: 之後夜叉羅刹出置海岸。肉消骨在作此骨
T2122_.53.0443c17: 山。法増王者汝身是也。縁殺人故墮海作魚。
T2122_.53.0443c18: 福増聞已深畏生死。觀見故身解法無常。得
T2122_.53.0443c19: 阿羅漢果

T2122_.53.0443c20:

俗女部第二

此別
二部

T2122_.53.0443c21: 述意部　姦僞部
T2122_.53.0443c22: 述意部第一
T2122_.53.0443c23: 夫在家俗女患毒多過。佛説邪諂甚於男子。
T2122_.53.0443c24: 或假塗面首調飾脂粉。或綺羅華服誑誘愚
T2122_.53.0443c25: 夫。或驕弄脣口邪眄歌笑。或咨嗟吟詠瞻視
T2122_.53.0443c26: 看人。或出胸露手掩面藏頭。或緩歩徐行搖
T2122_.53.0443c27: 身弄影。或開眼閉目乍悲乍喜。幻惑愚夫令
T2122_.53.0443c28: 心妄著。如是妖僞卒難述盡。凡夫迷醉皆爲
T2122_.53.0443c29: 所惑。譬如姦賊種種多詐。亦如畫瓶儲糞誑
T2122_.53.0444a01: 人。亦如高羅群鳥落之。亦如密網衆魚投之。
T2122_.53.0444a02: 亦如闇坑盲者陷之。亦如飛蛾見火投之。亦
T2122_.53.0444a03: 如蒼蠅貪樂臭屍。近則失國破家。觸則如把
T2122_.53.0444a04: 毒蛇。外言如蜜内心如鴆。家貧困苦皆由女
T2122_.53.0444a05: 人。出外喪身亦由女人。室家不和亦由女人。
T2122_.53.0444a06: 男女反逆亦由女人。兄弟離散亦由女人。宗
T2122_.53.0444a07: 親疏索亦由女人。墜墮惡道亦由女人。不生
T2122_.53.0444a08: 人天亦由女人。障善業道亦由女人。不入聖
T2122_.53.0444a09: 果亦由女人。如是過患不可具論。衆生如是
T2122_.53.0444a10: 甚爲可愍。常爲慾火所燒而不能離。致受
T2122_.53.0444a11: 殃苦爾來不絶也
T2122_.53.0444a12: 姦僞部第二
T2122_.53.0444a13: 如出曜經云。昔舍衞城中有一婦女。抱兒持
T2122_.53.0444a14: 瓶詣井汲水。有一男子顏貌端正。坐井右邊

T2122_.53.0444a15:

亦有經云見阿難行美顏
貪愛求爲夫婦事在別經

彈琴自娯。時彼女人欲

T2122_.53.0444a16: 意偏多耽著彼人。彼人亦復欲意熾盛耽著
T2122_.53.0444a17: 女人。女人欲意迷荒以索繋小兒頸懸於井
T2122_.53.0444a18: 中。尋還挽出。小兒即死。愁憂傷結呼天墮涙

T2122_.53.0444a19:

自外
云云

又佛在拘睒彌國。國王號曰優填。拘留

T2122_.53.0444a20: 國有逝心。名摩因提。生女端正華色世間少
T2122_.53.0444a21: 雙。父覩女容一國希有。名曰無比。隣國諸
T2122_.53.0444a22: 王僚寀豪姓靡不娉焉。父答曰。若有君子
T2122_.53.0444a23: 容與吾女齊。吾將應之。佛時行在其國。逝
T2122_.53.0444a24: 心覩佛三十二相八十種好。身色紫金巍巍
T2122_.53.0444a25: 堂堂光儀無上。心喜而曰。吾女獲匹。正是斯
T2122_.53.0444a26: 人。歸語其妻曰。吾爲無比得婿。促莊飾女當
T2122_.53.0444a27: 將往也。夫妻共服飾之。其女行歩搖動華光
T2122_.53.0444a28: 珠。珍。瓔珞莊嚴光國。夫妻倶將至佛。妻道
T2122_.53.0444a29: 見佛跡相好之文。光采之色非世所有。知
T2122_.53.0444b01: 爲天尊謂其夫曰。此人足跡之理。乃爾非世
T2122_.53.0444b02: 可聞。斯將非凡。必自清淨無復婬欲。將不
T2122_.53.0444b03: 取吾無自辱也。夫曰。何以知其然耶。妻因説
T2122_.53.0444b04: 偈言
T2122_.53.0444b05: 婬人曳踵行恚者斂指歩
T2122_.53.0444b06: 愚者足 &T050334;

地斯跡天人尊
T2122_.53.0444b07: 逝心曰。非爾女人所知。汝不樂者便自還歸。
T2122_.53.0444b08: 仍自將女詣佛所稽首佛足。白言。大仁。勤勞
T2122_.53.0444b09: 教授身無供養。有是麁女願給箕掃。佛言。汝
T2122_.53.0444b10: 以女爲好耶。答曰。生得此女顏容實好。世間
T2122_.53.0444b11: 無雙。諸國王豪姓多有求者不以應之。竊見
T2122_.53.0444b12: 大仁光色巍巍非世所見。貪得供養故冒自
T2122_.53.0444b13: 歸耳。佛言。此女之好爲著何許。逝心曰。從頭
T2122_.53.0444b14: 至足周旋觀之無不好也。佛言。惑哉肉眼。吾
T2122_.53.0444b15: 今觀之。從頭至足無一好也。汝見頭上有髮。
T2122_.53.0444b16: 髮但是毛。象馬之尾亦皆爾也。髮下有髑髏。
T2122_.53.0444b17: 髑髏是骨。屠家猪頭骨亦皆爾。頭中有腦。腦
T2122_.53.0444b18: 者如泥。臊臭逆鼻。下之著地莫能蹈者。目者
T2122_.53.0444b19: 是池。決之純汁。鼻中有洟。口但有唾。腹藏
T2122_.53.0444b20: 肝肺皆爾腥臊。腸胃膀光但盛屎尿。腐臭難
T2122_.53.0444b21: 論。腹爲韋嚢裹諸不淨。四支手足骨骨相
T2122_.53.0444b22: 拄。筋攣皮縮但恃氣息。以動作之。譬如木人
T2122_.53.0444b23: 機關作之。作之訖畢解剥其體。節節相離
T2122_.53.0444b24: 手足狼藉。人亦如是有何等好。而云少雙。
T2122_.53.0444b25: 昔者吾在貝多樹下。第六魔天王莊嚴三女。
T2122_.53.0444b26: 顏容華飾天中無比。非徒此倫。欲以壞吾道
T2122_.53.0444b27: 意。我便爲説身中穢惡。即皆化成老母。形壞
T2122_.53.0444b28: 不復。慚愧而去。今此屎嚢欲作何變。急將
T2122_.53.0444b29: 還去吾不取也。逝心聞佛所説恧然慚恥無
T2122_.53.0444c01: 辭。復白佛曰。若仁不取者。欲以妻優填王可
T2122_.53.0444c02: 乎。佛不答焉。逝心即送女與優填王。王獲女
T2122_.53.0444c03: 大喜悦。拜父爲太傅。爲女興宮。伎樂千人以
T2122_.53.0444c04: 給侍之。王正后師事於佛得須陀洹道。此女
T2122_.53.0444c05: 譛之於王。王惑其言。以百箭射后。后見矢
T2122_.53.0444c06: 不懼都無恚怒。一意念佛慈心。長跪向王。矢
T2122_.53.0444c07: 皆繞后三匝還住王前。百矢皆爾。王乃自覺
T2122_.53.0444c08: 悵然而懼。即駕金車白象馳詣佛所。未到下
T2122_.53.0444c09: 車。屏從叉手歩進稽首佛足。長跪自陳曰。
T2122_.53.0444c10: 吾有重咎愧在三尊。所以彼婬劮圖欲興
T2122_.53.0444c11: 耶。於佛聖衆有毒惡念。以矢百枚射佛弟
T2122_.53.0444c12: 子。如事陳之。覩之心懼。惟佛至尊。無量之
T2122_.53.0444c13: 慈。白衣弟子慈力乃爾。豈況無上正眞佛乎。
T2122_.53.0444c14: 我今首過歸命三尊。唯佛弘慈原赦其咎。
T2122_.53.0444c15: 佛歎曰。善哉。王覺惡悔過。此明人之行也。
T2122_.53.0444c16: 吾受王善意。王稽首如是至三。佛亦三受
T2122_.53.0444c17: 之。王又頭腦著地退就座曰。禀氣兇頑忿戻
T2122_.53.0444c18: 自恣。無忍辱心。三毒不除惡行快意。女人妖
T2122_.53.0444c19: 蠱不知其惡。自惟死後必入地獄。願佛加
T2122_.53.0444c20: 哀廣説女惡魑魅之態。入其羅網尠能自拔。
T2122_.53.0444c21: 我聞其禍必以自誡。國人巨細得以改操。
T2122_.53.0444c22: 佛言。用此爲問耶。但説餘義。王曰。餘義異日
T2122_.53.0444c23: 禀之不晩。女亂惑意凶禍之大。不聞其禍何
T2122_.53.0444c24: 由遠之。願佛具爲我釋地獄之變及女人之
T2122_.53.0444c25: 穢。佛言。且聽。男子有狂愚之惡却觀女妖。王
T2122_.53.0444c26: 曰。善哉。願受明教。佛曰。士有四惡急所當
T2122_.53.0444c27: 知。世有婬夫甞想覩女。思聞妖聲。遠捨正
T2122_.53.0444c28: 法。疑眞信邪。欲網所裹沒在盲冥。爲欲所使
T2122_.53.0444c29: 如奴畏主。貪樂女色不計九孔惡露之臭穢。
T2122_.53.0445a01: 渾沌慾中如猪處溷。不覺其臭。快以爲安。
T2122_.53.0445a02: 不計後當在無擇之獄受痛無極。住心在婬
T2122_.53.0445a03: 吮其洟唾。玩其膿血。珍之如玉。甘之如蜜。故
T2122_.53.0445a04: 曰欲奴之士。斯其一惡態也。又親之養子懷
T2122_.53.0445a05: 妊生育。比得長大勤苦難論。到子成人漂家
T2122_.53.0445a06: 竭財。膝行肘歩。因媒表情致彼爲妻。若在異
T2122_.53.0445a07: 城尋而追之。不問遠近不避勤苦。注意在
T2122_.53.0445a08: 婬捐忘親老。既得爲妻貴之如寶。欲私相娯
T2122_.53.0445a09: 樂惡見父母。信其妖言。或致鬪訟。不惟身所
T2122_.53.0445a10: 從來。孤親無量之恩。斯其二惡態也。又人
T2122_.53.0445a11: 處世勤身苦勞躬致財賄。本有誠信敬道之
T2122_.53.0445a12: 意。尊戴沙門梵志之心。覺世非常布施爲
T2122_.53.0445a13: 福。娶妻之後情惑婬＊慾愚蔽自壅。背眞向
T2122_.53.0445a14: 邪專由女計。若有布施之意。唯欲發言莊
T2122_.53.0445a15: 采女色。絶清淨行束成小人。不識佛經之重
T2122_.53.0445a16: 誡禍福之所歸。苟爲婬使投身羅網。必墮惡
T2122_.53.0445a17: 道終而不改。斯其三惡態也。又善爲人子不
T2122_.53.0445a18: 惟養恩。治生致財不以養親。但以東西廣求
T2122_.53.0445a19: 婬路。懷持寶物招人婦女。或殺六畜婬祀鬼
T2122_.53.0445a20: 神。飮酒歌舞合會男女。快樂歡娯終日彌多。
T2122_.53.0445a21: 外託祈福内以招姦。既醉之後互求方便。更
T2122_.53.0445a22: 相招呼以遂姦情。及其獲偶憙無以喩。婬結
T2122_.53.0445a23: 縛著無所復識。當爾之時唯此爲樂。不覺惡
T2122_.53.0445a24: 露之臭穢地獄之苦痛。一則可笑。二則可哀。
T2122_.53.0445a25: 譬如狂荒不知其非。斯其四惡態也。男子有
T2122_.53.0445a26: 是四惡用墮三塗。當審遠此乃免苦耳。又
T2122_.53.0445a27: 復聽説女人之惡。方便説偈言
T2122_.53.0445a28:     以爲欲所使放意不能安
T2122_.53.0445a29:     習近於非法將何以爲賢
T2122_.53.0445b01:     欲爲畜生行以欲還自殘
T2122_.53.0445b02:     溷蛆在臭中不知爲劇難
T2122_.53.0445b03:     如＊ &T038107;

在溷中不知東與西
T2122_.53.0445b04:     結著於婬欲蓋此亦虫倫
T2122_.53.0445b05:     婬既不見道日夜種罪根
T2122_.53.0445b06:     現在君臣亂上下爲迷昏
T2122_.53.0445b07:     王法爲錯亂政治爲迷煩
T2122_.53.0445b08:     農夫捨常業賈人爲珍連
T2122_.53.0445b09:     現世更牢獄死已入太山
T2122_.53.0445b10:     當受百種毒其痛難可言
T2122_.53.0445b11:     烊銅灌其口山車迮其身
T2122_.53.0445b12:     此輩有百數難可一二陳
T2122_.53.0445b13:     常在三惡道宛轉如車輪
T2122_.53.0445b14:     若世時有佛而已不得聞
T2122_.53.0445b15:     女人最爲惡難與爲因縁
T2122_.53.0445b16:     恩愛一縛著牽人入罪門
T2122_.53.0445b17:     女人有何好但是諸不淨
T2122_.53.0445b18:     何不諦信是爲此發狂荒
T2122_.53.0445b19:     其内甚臭穢外爲嚴飾容
T2122_.53.0445b20:     加又含毒螫劇如蛇與龍
T2122_.53.0445b21:     譬如錦縚矛羅縠裹鋒芒
T2122_.53.0445b22:     愚者覩其表玩之以自方
T2122_.53.0445b23:     智者覺知捨癡者致死傷
T2122_.53.0445b24:     婬欲亦如是抱刃以自喪
T2122_.53.0445b25:     覩新即厭故所樂亦無常
T2122_.53.0445b26:     言爲刀斧裁笑爲棘與槍
T2122_.53.0445b27:     内懷臭穢毒飾外以華香
T2122_.53.0445b28:     愚者見歡喜不惟後受殃
T2122_.53.0445b29:     譬如鴆毒藥以和甘露漿
T2122_.53.0445c01:     癡人貪其味飮之皆仆僵
T2122_.53.0445c02:     亦如薪得火草木被重霜
T2122_.53.0445c03:     所向無不壞是爲最不祥
T2122_.53.0445c04:     女毒甚於是莫能見其形
T2122_.53.0445c05:     覩表不見裏故有婬欲情
T2122_.53.0445c06:     其體甚易見癡人惜不絶
T2122_.53.0445c07:     絶欲以求道去道如絲髮
T2122_.53.0445c08:     人本清淨種如魚處深淵
T2122_.53.0445c09:     羅網四面張著者不得還
T2122_.53.0445c10:     欲網劇於是結著甚獨堅
T2122_.53.0445c11:     知者能自覺可得脱其縁
T2122_.53.0445c12:     譬如飢 &T026260;

猴望見熟甘菓
T2122_.53.0445c13:     投身冒荊棘是輩百向墮
T2122_.53.0445c14:     亦如魚食鉤飛蛾入燈火
T2122_.53.0445c15:     專火投危欲不惟後受禍
T2122_.53.0445c16: 佛説如是。優填王歡喜。即以頭面著地白佛
T2122_.53.0445c17: 言。實從生年以來不聞女人惡態乃爾。男子
T2122_.53.0445c18: 悖亂隨之墮惡。但不知故不制心意。從是以
T2122_.53.0445c19: 後終身自悔。歸命三尊不敢復犯。爲佛作禮
T2122_.53.0445c20: 歡喜而退。書云。仲尼稱難養小人與女子。
T2122_.53.0445c21: 近之則不遜。遠之則怨也。是以經言。妖蠱
T2122_.53.0445c22: 女人有八十四態。大態有八。慧人所惡。一者
T2122_.53.0445c23: 嫉妬。二者妄嗔。三者罵詈。四者呪詛。五者鎭
T2122_.53.0445c24: 壓。六者慳貪。七者好飾。八者含毒。是爲八大
T2122_.53.0445c25: 態。是故女人多諸妖媚。願捨諂邪以求正法。
T2122_.53.0445c26: 早得出家自利利人
T2122_.53.0445c27: 又智度論云。女人相者。若得敬待則令夫心
T2122_.53.0445c28: 高。若敬待情捨則令夫心怖。女人如是常
T2122_.53.0445c29: 以煩惱憂怖與人。云何可近親好。如説國王
T2122_.53.0446a01: 有女。名曰拘牟頭。有捕魚師。名術波伽。隨
T2122_.53.0446a02: 道而行。遙見王女在高樓上。窓中見面想像
T2122_.53.0446a03: 染著。心不暫捨。彌歴日月不能飮食。母問其
T2122_.53.0446a04: 故。以情答母。我見王女心不能忘。母喩兒言。
T2122_.53.0446a05: 汝是小人。王女尊貴不可得也。兒言。我心願
T2122_.53.0446a06: 樂不能暫忘。若不如意不能活也。母爲子故
T2122_.53.0446a07: 入王宮中。常送肥魚鳥肉以遺王女。而不取
T2122_.53.0446a08: 價。王女怪而問之。欲求何願。母白王女。願却
T2122_.53.0446a09: 左右。當以情告。我唯有一子。敬慕王女。情結
T2122_.53.0446a10: 成病。命不云遠。願垂愍念賜其生命。王女
T2122_.53.0446a11: 言。汝去至月十五日。於某甲天祠中住天像
T2122_.53.0446a12: 後。母還語子。汝願已得。告之如上。沐浴新衣
T2122_.53.0446a13: 在天像後住。王女至時白其父王。我有不吉。
T2122_.53.0446a14: 須至天祠以求吉福。王言。大善。即嚴車五百
T2122_.53.0446a15: 乘出至天祠。既到勅諸從者齊門而止。獨入
T2122_.53.0446a16: 天祠。天神思惟。此不應爾。王爲施主。不可
T2122_.53.0446a17: 令此小人毀辱王女。即厭此人令睡不覺。王
T2122_.53.0446a18: 女既入見其睡重。推之不寤。即以瓔珞直十
T2122_.53.0446a19: 萬兩金遺之而去。後此人得覺見有瓔珞。又
T2122_.53.0446a20: 問衆人。知王女來。情願不遂憂恨懊惱。婬火
T2122_.53.0446a21: 内發自燒而死。以是證知。女人之心。不擇貴
T2122_.53.0446a22: 賤。唯欲是從
T2122_.53.0446a23: 又薩婆多論云。寧以身分内毒蛇口中不犯
T2122_.53.0446a24: 女人。蛇有三事害人。有見而害人。有觸而害
T2122_.53.0446a25: 人。有齧而害人。女人亦有三害。若見女人而
T2122_.53.0446a26: 發欲想滅人善法。若觸女人身犯中罪滅人
T2122_.53.0446a27: 善法。若共交會身犯重罪滅人善法。一若
T2122_.53.0446a28: 爲毒蛇所害害此一身。若爲女人所害害無
T2122_.53.0446a29: 數身。二者若爲毒蛇所害害報得無記身。若
T2122_.53.0446b01: 爲女人所害害善法身。三者若爲毒蛇所害
T2122_.53.0446b02: 害五識身。若爲女人所害害六識身。四者若
T2122_.53.0446b03: 爲毒蛇所害得入清衆。若爲女人所害不與
T2122_.53.0446b04: 僧同。五者若爲毒蛇所害。得生天上。人中値
T2122_.53.0446b05: 遇賢聖。若爲女人所害入三惡道。六者若爲
T2122_.53.0446b06: 毒蛇所害故得四沙門果。若爲女人所害於
T2122_.53.0446b07: 八正道無所成益。七者若爲毒蛇所害。人則
T2122_.53.0446b08: 慈念而救護之。若爲女人所害衆共棄捨無
T2122_.53.0446b09: 心喜樂。以是因縁故。寧以身分内毒蛇口中。
T2122_.53.0446b10: 終不以此而觸女人
T2122_.53.0446b11: 又増一阿含經云。女人有五力輕慢夫主。云
T2122_.53.0446b12: 何爲五。一色力。二親族之力。三田業之力。四
T2122_.53.0446b13: 兒力。五自守力。是謂女人有此五力便輕慢
T2122_.53.0446b14: 夫主。夫有一力盡覆弊彼女人。所謂富貴力
T2122_.53.0446b15: 也。今弊魔波旬亦有五力。所謂色聲香味觸。
T2122_.53.0446b16: 愚癡之人著此五法不能得度若聖。弟子成
T2122_.53.0446b17: 就一無放逸力不爲所繋。則能分別生老病
T2122_.53.0446b18: 死之法勝魔五力。不墮魔境至無爲處。爾時
T2122_.53.0446b19: 世尊便説此偈
T2122_.53.0446b20:     戒爲甘露道放逸爲死徑
T2122_.53.0446b21:     不貪則不死失道爲自喪
T2122_.53.0446b22: 爾時世尊告諸比丘。女人有五欲想。云何爲
T2122_.53.0446b23: 五。一生豪貴之家。二嫁適富貴之家。三使我
T2122_.53.0446b24: 夫主言從語用。四多有兒。五在家獨得由己。
T2122_.53.0446b25: 是謂有此五事可欲之想
T2122_.53.0446b26: 又大威徳陀羅尼經云。佛告阿難。譬如有大
T2122_.53.0446b27: 沙聚將一滴水潤此沙聚可令徹過。如一婦
T2122_.53.0446b28: 人。以千數丈夫受欲果報。不可令其知足也。
T2122_.53.0446b29: 其婦人有三法不知厭足。一自莊嚴。二於丈
T2122_.53.0446c01: 夫邊所受欲樂。三哀美言詞。阿難。其婦女
T2122_.53.0446c02: 有五 &T038107;

蟲戸。而丈夫無此。其五＊ &T038107;

蟲。在陰
T2122_.53.0446c03: 道中。其一蟲戸有八千蟲。兩頭有口。悉如
T2122_.53.0446c04: 針鋒。彼之＊蛆蟲。常惱彼女而食噉之。令其
T2122_.53.0446c05: 動作。動已復行。以彼令動。是故名惱。婬婦女
T2122_.53.0446c06: 人此不共法。以業果報發起欲行。貪著丈夫
T2122_.53.0446c07: 不知厭足。其婦女人若見丈夫。即作美言瞻
T2122_.53.0446c08: 視熟視。視已復視瞻仰觀察意念欲事。面看
T2122_.53.0446c09: 邪視欲取他面。齒銜下脣面作青紫。以欲心
T2122_.53.0446c10: 故額上汚流。若安坐時即不欲起。若復立
T2122_.53.0446c11: 時復不欲坐。木枝畫地搖弄兩手。或行三歩。
T2122_.53.0446c12: 至第四歩左右瞻看。或在門頬頻申出息。逶
T2122_.53.0446c13: 迤屈曲。左手擧衣。右手拍髀。又以指爪而刮
T2122_.53.0446c14: 齒牙。草枝擿齒手掻腦後。宣露脚脛鳴他兒
T2122_.53.0446c15: 口。平行而蹶。急視諸方。如是等相。當知婦人
T2122_.53.0446c16: 欲事以發。厭離棄捨勿令流轉生大暗中
T2122_.53.0446c17: 又正法念經云。天鳥爲諸天説偈云
T2122_.53.0446c18:     婦人非常友如燈焔不停
T2122_.53.0446c19:     彼則是常怨猶如畫石文
T2122_.53.0446c20:     雖親近富者無物則厭人
T2122_.53.0446c21:     有物婦女近無物婦女捨
T2122_.53.0446c22:     與物興供養作種種功徳
T2122_.53.0446c23:     其心如火焔而不可秉執
T2122_.53.0446c24:     男如是隨順如心之所欲
T2122_.53.0446c25:     彼如是婦女而常誑男子
T2122_.53.0446c26:     如蛇華所覆如灰土覆火
T2122_.53.0446c27:     色如是覆毒婦女亦如是
T2122_.53.0446c28:     猶如見毒樹悦眼而不善
T2122_.53.0446c29:     婦女如毒華智者應捨離
T2122_.53.0447a01: 又阿含口解十二因縁經云。有阿羅漢。以天
T2122_.53.0447a02: 眼徹視見女人墮地獄中者甚多。便問佛。何
T2122_.53.0447a03: 以故。佛言。用四因縁故。一由貪珍寶物衣被
T2122_.53.0447a04: 欲心多故。二由相嫉妬故。三由多口舌故。四
T2122_.53.0447a05: 由作恣態婬意多故。以是因縁故墮地獄多
T2122_.53.0447a06: 耳
T2122_.53.0447a07: 頌曰
T2122_.53.0447a08:     五欲混神因六賊亂心色
T2122_.53.0447a09:     幻焔逐情飄愛網隨心織
T2122_.53.0447a10:     鑄金雖改秋斬籌方未極
T2122_.53.0447a11:     觀鴿既無辯攀猿此焉息◎
T2122_.53.0447a12: 法苑珠林卷第二十一
T2122_.53.0447a13:
T2122_.53.0447a14:
T2122_.53.0447a15:
T2122_.53.0447a16: 法苑珠林卷第二十二
T2122_.53.0447a17: 　＊西明寺沙門釋道世撰　

T2122_.53.0447a18:

◎入道篇第十三

此有
四部

T2122_.53.0447a19: 述意部　欣厭部　

髮部　引證部
T2122_.53.0447a20: 述意部第一
T2122_.53.0447a21: 惟夫道俗形乖淨染殊趣。由善惡不等報應
T2122_.53.0447a22: 不均。欲觀仁義盛徳之風。當尋禮儀玄軌之
T2122_.53.0447a23: 範。而能割愛辭親棄榮勢位。節食滋味蔬
T2122_.53.0447a24: 飡苦行。麁服蓋形不顧飾玩。隨用安身不存
T2122_.53.0447a25: 名利。抑遏三毒制止八音。三千威儀五百戒
T2122_.53.0447a26: 相。動靜合宜皆有法式。八萬修多十二部別。
T2122_.53.0447a27: 敷演投機隨時利物。可謂人天之楷模。入道
T2122_.53.0447a28: 之舟航者也
T2122_.53.0447a29: 欣厭部第二
T2122_.53.0447b01: 如文殊問經云。佛告文殊師利。一切諸功徳
T2122_.53.0447b02: 不與出家心等。何以故。住家者無量過患故。
T2122_.53.0447b03: 出家者無量功徳故。住家有障礙。出家者無
T2122_.53.0447b04: 障礙。住家者行諸惡法。出家者離諸惡法。住
T2122_.53.0447b05: 家者是塵垢處。出家者除塵垢處。住家者溺
T2122_.53.0447b06: 欲淤泥。出家者出欲淤泥。住家者隨愚人法。
T2122_.53.0447b07: 出家者遠愚人法。住家者不得正命。出家者
T2122_.53.0447b08: 得其正命。住家者是憂悲惱處。出家者是歡
T2122_.53.0447b09: 喜處。住家者是結縛處。出家者是解脱處。住
T2122_.53.0447b10: 家者是傷害處。出家者非傷害處。住家者有
T2122_.53.0447b11: 貪利樂。出家者無貪利＊樂。住家者是憒鬧
T2122_.53.0447b12: 處。出家者是寂靜處。住家者是下賤處。出
T2122_.53.0447b13: 家者是高勝處。住家者爲煩惱所燒。出家者
T2122_.53.0447b14: 滅煩惱火。住家者常爲他人。出家者常爲自
T2122_.53.0447b15: 身。住家者以苦爲樂。出家者出離爲樂。住家
T2122_.53.0447b16: 者増長棘刺。出家者能滅棘刺。住家者成就
T2122_.53.0447b17: 小法。出家者成就大法。住家者無法用。出
T2122_.53.0447b18: 家者有法用。住家者爲三乘毀訾。出家者爲
T2122_.53.0447b19: 三乘稱歎。住家者不知足。出家者常知足。住
T2122_.53.0447b20: 家者魔王愛念。出家者令魔恐怖。住家者多
T2122_.53.0447b21: 放逸。出家者無放逸。住家者爲人僕使。出家
T2122_.53.0447b22: 者爲僕使主。住家者是黒暗處。出家者是光
T2122_.53.0447b23: 明處。住家者増長憍慢。出家者滅憍慢處。
T2122_.53.0447b24: 住家者少果報出家者多果報。住家者多諂
T2122_.53.0447b25: 曲。出家者心質直。住家者常有憂苦。出家
T2122_.53.0447b26: 者常懷喜樂。住家者是欺誑法。出家者是眞
T2122_.53.0447b27: 實法。住家者多散亂。出家者無散亂。住家
T2122_.53.0447b28: 者是流轉處。出家者非流轉處。住家者如毒
T2122_.53.0447b29: 藥。出家者如甘露。住家者失内思惟。出家者
T2122_.53.0447c01: 得内思惟。住家者無歸依處。出家者有歸依
T2122_.53.0447c02: 處。住家者多有瞋恚。出家者多行慈悲。住家
T2122_.53.0447c03: 者有重擔。出家者捨重擔。住家者有罪過。出
T2122_.53.0447c04: 家者無罪過。住家者流轉生死。出家者有
T2122_.53.0447c05: 其齊限。住家者以財物爲寶。出家者以功
T2122_.53.0447c06: 徳爲寶。住家者隨流生死。出家者逆流生死。
T2122_.53.0447c07: 住家者是煩惱大海。出家者是大舟航。住家
T2122_.53.0447c08: 者爲纒所縛。出家者離於纒縛。住家者爲國
T2122_.53.0447c09: 王教誡。出家者爲佛法教誡。住家者伴侶易
T2122_.53.0447c10: 得。出家者伴侶難得。住家者傷害爲勝。出家
T2122_.53.0447c11: 者攝受爲勝。住家者増長煩惱。出家者出離
T2122_.53.0447c12: 煩惱。住家者如刺林。出家者出刺林。文殊
T2122_.53.0447c13: 師利。若我毀訾住家讃歎出家。言滿虚空説
T2122_.53.0447c14: 猶無盡。此謂住家過患出家功徳
T2122_.53.0447c15: 又涅槃經云。在家迫迮猶如牢獄。一切煩惱
T2122_.53.0447c16: 因之而生。出家寛廓猶如虚空。一切善法因
T2122_.53.0447c17: 之増長。在家之人内則憂念妻兒。外則王役
T2122_.53.0447c18: 驅馳。若富貴高勝則放逸縱情。貧苦下賤則
T2122_.53.0447c19: 飢寒失志。公私擾擾晝夜孜孜。衆務牽纒
T2122_.53.0447c20: 何暇修道。又郁伽長者經云。在家之人多諸
T2122_.53.0447c21: 煩惱。父母妻子恩愛所繋。常思財色貪求無
T2122_.53.0447c22: 厭。得時守護多諸憂慮。流轉六趣違離佛法。
T2122_.53.0447c23: 當作怨家惡知識想應厭家活生出家心。無
T2122_.53.0447c24: 有在家修集無上菩提之道。皆因出家得無
T2122_.53.0447c25: 上道。在家塵汚。出家妙好。在家繋縛出家
T2122_.53.0447c26: 解脱。在家多苦。出家快樂。在家下賤。出家尊
T2122_.53.0447c27: 貴。在家奴僕。出家爲主。在家由人。出家自
T2122_.53.0447c28: 在。在家多憂。出家無憂。在家重擔。出家捨
T2122_.53.0447c29: 擔。在家怱務。出家閑靜。又出家功徳經云。若

Footnote:

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