SAT DB

T2122_.53.0926a01: 打之一下已。語言。歸依佛。賊以畏故即便隨
T2122_.53.0926a02: 語歸依於佛。復打二下。語言。歸依法。賊畏
T2122_.53.0926a03: 死故復言歸依法。第三打時。復語之言。歸依
T2122_.53.0926a04: 僧。賊時畏故復言歸依僧即自思惟。今此
T2122_.53.0926a05: 道人有幾歸依。若多有者必不見放。身體疲
T2122_.53.0926a06: 痛即求出家。有人問言。汝先作賊造諸惡行。
T2122_.53.0926a07: 以何事故出家修道。答彼人言。我亦觀察佛
T2122_.53.0926a08: 法之利。然後出家。我於本日遇善知識。以
T2122_.53.0926a09: 杖打我三下唯有少許命在不絶。如來世尊
T2122_.53.0926a10: 實一切智。若教弟子四歸依者。我命即絶。
T2122_.53.0926a11: 佛遠見斯事。故教比丘打賊三下。使我不死。
T2122_.53.0926a12: 是故唯説三歸不説四歸
T2122_.53.0926a13: 受法部第五
T2122_.53.0926a14: 依毘尼母論。三歸有五種。一翻邪。二五戒。

T2122_.53.0926a15:

三八戒。四十戒。五大戒

五八十戒三歸下依受
文自別。大戒三歸者。

T2122_.53.0926a16:

佛初度人未秉羯磨已前有受三歸得戒者。有善來得戒
者。今此宗中但明信邪日久今創易心歸正佛今先受

T2122_.53.0926a17:

三歸後始懺悔。是名翻邪三歸。故智度論云。先始三歸
後始懺悔。若久來信佛不須先受三歸。但依五戒八戒三

T2122_.53.0926a18:

歸。先懺悔已。後受
三歸。然後説戒相

依智度論。正欲受時具修威

T2122_.53.0926a19: 儀。至一出家人前。戒師爲説善惡兩法。令
T2122_.53.0926a20: 識邪正生其欣厭開託心神。然後爲授云

T2122_.53.0926a21:

我某甲盡形壽。歸依佛。歸依法。歸依僧

三説

T2122_.53.0926a22: 我某甲盡形壽。歸依佛竟。歸依法竟。歸依

T2122_.53.0926a23:

僧竟

三説

初三歸依竟即發善法。次三結已。

T2122_.53.0926a24: 唯有身口無教屬己。故薩婆多論云。若淳
T2122_.53.0926a25: 重心受具教無教。若輕慢心受但有其教。無

T2122_.53.0926a26:

其無教

言教無教者。猶
是作無作戒也

T2122_.53.0926a27: 得失部第六
T2122_.53.0926a28: 如薩婆多論。問他人爲求受歸趣者。是人
T2122_.53.0926b01: 爲得不。答或有得不得者。如迦尸女瘂不能
T2122_.53.0926b02: 言。餘人爲受者得。自若能言。不得歸戒也。
T2122_.53.0926b03: 又依大集經云。妊身女人恐胎不安。先受三
T2122_.53.0926b04: 歸已兒無加害。乃至生後身心具足。善神擁
T2122_.53.0926b05: 護。問曰。總別云何。答曰。二種皆得。故善
T2122_.53.0926b06: 見論云。受有兩種。一別受言。我某甲歸依

T2122_.53.0926b07:

佛。歸依佛竟

法僧
亦爾

二總受者。如前受者是也。

T2122_.53.0926b08: 若師教言歸依佛。弟子答言。不正云歸依弗。
T2122_.53.0926b09: 若師言佛。弟子言弗不得成。若師及弟子言
T2122_.53.0926b10: 倶不正者。不成三歸。若師教言歸依佛。弟
T2122_.53.0926b11: 子答爾。或言不出口。或逐師語不具。又
T2122_.53.0926b12: 不稱己名字。並不成歸。或中邊二國。言音
T2122_.53.0926b13: 不同。不相領解者不成。若指事教解者得成。
T2122_.53.0926b14: 如似夷人好樂殺生戒。師手執其刀用擬畜
T2122_.53.0926b15: 生。汝自今已去更不得如此殺。汝能持不。胡
T2122_.53.0926b16: 夷頷頭。答言。好亦得成受戒
T2122_.53.0926b17: 問曰。先後云何。答曰。如薩婆多論云。若弟
T2122_.53.0926b18: 子先稱法後稱佛。不成三歸。以三寶位差別
T2122_.53.0926b19: 故。若愚癡無所曉知。不是惡心説不次者。
T2122_.53.0926b20: 自不得罪。亦成三歸。若先知解故倒説者得
T2122_.53.0926b21: 罪。亦不成三歸。問曰。對趣云何。答曰。如薩
T2122_.53.0926b22: 婆多論云。趣通五道皆得三歸。除重地獄。自
T2122_.53.0926b23: 外山間樹下空野海邊輕繋地獄。皆得成歸。
T2122_.53.0926b24: 無受戒法。又成實論問曰。餘道衆生得戒律
T2122_.53.0926b25: 儀不。答曰。經説諸龍亦得受一日戒。故知
T2122_.53.0926b26: 得有。又善見論云。龍神等得受三歸五戒不。
T2122_.53.0926b27: 答曰。如薩婆多論説。龍畜等以業報無所知
T2122_.53.0926b28: 曉。故不成受。除經中説得受八齋。但増其
T2122_.53.0926b29: 善。不得齋也。又如四分律説龍得三歸者。如
T2122_.53.0926c01: 賈人兄弟等但得翻邪三歸無其戒也。雖律
T2122_.53.0926c02: 中龍神得受三歸者。此並知解人語。識其意
T2122_.53.0926c03: 趣。方與受戒。自外愚癡猪羊 &T045006;

蛤等。並不
T2122_.53.0926c04: 發歸
T2122_.53.0926c05: 問曰。漸頓云何。答曰。如依薩婆多論。漸頓
T2122_.53.0926c06: 倶不得
T2122_.53.0926c07: 問曰。若爾何故經論云有一語二語優婆塞
T2122_.53.0926c08: 等。答曰。此是制前。制後不得。問得從一二
T2122_.53.0926c09: 三人各受一歸。答曰。不得
T2122_.53.0926c10: 問曰。得一年二年受不。答曰。隨日多少受皆
T2122_.53.0926c11: 得也
T2122_.53.0926c12: 法苑珠林卷第八十七
T2122_.53.0926c13:
T2122_.53.0926c14:
T2122_.53.0926c15:
T2122_.53.0926c16: 法苑珠林卷第八十八
T2122_.53.0926c17: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0926c18: 受戒部第八十七之二

T2122_.53.0926c19:

五戒部第四

此別六部

T2122_.53.0926c20: 述意部　遮難部　受法部　戒相部
T2122_.53.0926c21: 得失部　神衞部
T2122_.53.0926c22: 述意部第一
T2122_.53.0926c23: 夫世俗所尚。仁義禮智信也。含識所資。不
T2122_.53.0926c24: 殺盜婬妄酒也。雖道俗相乖。漸教通也。故發
T2122_.53.0926c25: 於仁者則不殺。奉於義者則不盜。敬於禮者
T2122_.53.0926c26: 則不婬。説於信者則不妄。師於智者則不
T2122_.53.0926c27: 酒。斯蓋接化於一時。非即修本之教。修本
T2122_.53.0926c28: 教者是謂正法。内訓弘道必始于因。因者
T2122_.53.0926c29: 殺盜婬妄酒也。此則在於實法。指事直言。故
T2122_.53.0927a01: 不假飾詞託名現意。如斯而修因。不期果而
T2122_.53.0927a02: 果證。不羨樂而樂彰。若略近而望遠。棄小
T2122_.53.0927a03: 而保大。則無所歸趣矣。故知受持不殺之因。
T2122_.53.0927a04: 自證乎仁義之果。所以知其然。今見奉戒不
T2122_.53.0927a05: 殺。不求仁而仁著。持戒不盜。不欣義而義
T2122_.53.0927a06: 敷。守戒不婬。不祈禮而禮立。遵戒不妄。不
T2122_.53.0927a07: 慕信而信揚。受戒捨酒。不行智而智明。如
T2122_.53.0927a08: 斯之實。可謂振網持綱萬目開張。振機馭
T2122_.53.0927a09: 㝢以離寒暑。復何功可以加之。何徳可以
T2122_.53.0927a10: 背之。若不是修昧於所欲。徒役慮於形名。勞
T2122_.53.0927a11: 心乎百氏。倦形神於宵夜。喪耳目於良晨。
T2122_.53.0927a12: 何乖道之遠。逝而不及者乎。得其本則無欲
T2122_.53.0927a13: 而不辯矣。始知呑舟之魚。不産溝洫之水。
T2122_.53.0927a14: 鵬鵾之鳥。豈翔尺鷃之林也
T2122_.53.0927a15: 遮難部第二
T2122_.53.0927a16: 夫欲受戒者。戒師先須問其遮難。故成實論
T2122_.53.0927a17: 問遮。逆罪人賊住。汚比丘尼等不聽作比
T2122_.53.0927a18: 丘。是等諸人若爲白衣得善律儀。不遮修行
T2122_.53.0927a19: 施慈等善。但有世間戒。以是人爲業所汚
T2122_.53.0927a20: 亦障聖道故。不聽出家
T2122_.53.0927a21: 又優婆塞戒經云。佛言。若欲受優婆塞戒増
T2122_.53.0927a22: 長財命。先當諮啓所生父母次報妻子奴婢

T2122_.53.0927a23:

等次白國王

此須白者爲國王禁制不許受戒所
以須白若先不禁。不勞須白也

既問

T2122_.53.0927a24: 聽已。誰有出家發菩提心者。便往其所頭面
T2122_.53.0927a25: 作禮。軟言問訊。作如是言。大徳。我是丈夫具
T2122_.53.0927a26: 男子身。欲受菩薩優婆塞戒。惟願大徳憐愍

T2122_.53.0927a27:

故聽

一説便得若受聲聞別解脱戒縱無發。菩提心
人。但發小乘心。出家五衆人邊受並得戒也

是

T2122_.53.0927a28: 時比丘應作是言。汝之父母妻子奴婢國主
T2122_.53.0927a29: 並聽不。若言聽者。復應問言。汝不曾負佛法
T2122_.53.0927b01: 僧物及他物耶。若言不負。復應問言。汝今
T2122_.53.0927b02: 身中將無内外身心病耶。若言無者。復應問
T2122_.53.0927b03: 言。汝不於諸比丘比丘尼所作非法耶。若
T2122_.53.0927b04: 言不作。復應問言。汝將不作五逆罪耶。汝
T2122_.53.0927b05: 不作盜法人不。汝非無根二根人不。汝不受
T2122_.53.0927b06: 八戒齋不犯重耶。汝父母師病不棄去耶。汝
T2122_.53.0927b07: 將非殺發菩提心人耶。汝不盜現前僧物耶。
T2122_.53.0927b08: 汝不兩舌惡口成於惡人耶。汝不於母女姉
T2122_.53.0927b09: 妹作非法耶。汝不於大衆作妄語乎。若言無
T2122_.53.0927b10: 者。復應語言。善男子。此戒甚難。能爲沙彌
T2122_.53.0927b11: 十戒大比丘戒及菩薩戒乃至菩提而作根
T2122_.53.0927b12: 本。至心受持則能獲得如是等戒無量利益。
T2122_.53.0927b13: 若有毀破如是戒者。則於無量無邊世中處
T2122_.53.0927b14: 三惡道受大苦惱。汝今欲得無量利益。能
T2122_.53.0927b15: 志心受不。若言能者。次教受三歸。復應問
T2122_.53.0927b16: 言。此戒甚難。若歸佛已。寧捨身命終不依
T2122_.53.0927b17: 於自在天等。若歸法已。寧捨身命不依於
T2122_.53.0927b18: 外道典籍若歸僧已。寧捨身命終不依＊於外
T2122_.53.0927b19: 道邪衆。汝能如是＊志心歸依於三寶不。若
T2122_.53.0927b20: 言能者。應令滿六月日親近承事出家智者。
T2122_.53.0927b21: 智者復應＊志心觀其身四種威儀。若知是人
T2122_.53.0927b22: 能如教作。過六月已和合衆僧。滿二十人作
T2122_.53.0927b23: 白羯磨云。大徳僧聽。是某甲今於僧中乞
T2122_.53.0927b24: 受優婆塞戒已。六月中淨四威儀。＊志心受
T2122_.53.0927b25: 持淨莊嚴地。是人丈夫具男子身。若僧聽者。

T2122_.53.0927b26:

僧皆默然。不聽者説

一説便得。若非信邪。舊來正
信者。不須受此翻邪三歸六月

T2122_.53.0927b27:

試。直問遮難教令懴悔。已即與授
五戒八戒三歸便得。不同此也

T2122_.53.0927b28: 受法部第三
T2122_.53.0927b29: 若欲受戒具修威儀。對一出家五衆人前受。
T2122_.53.0927c01: 故智度論云

T2122_.53.0927c02:

我某甲歸依佛歸依法依歸僧

三説

我某甲歸

T2122_.53.0927c03:

依佛竟。歸依法竟。歸依僧竟

三説

我是釋迦

T2122_.53.0927c04:

牟尼佛優婆

塞夷

證知我。我某甲從今日盡壽

T2122_.53.0927c05: 歸依。戒師應言。汝優婆塞聽是。多陀阿伽
T2122_.53.0927c06: 度阿羅訶三藐三佛陀知人見人。爲優婆塞
T2122_.53.0927c07: 説五戒如是。汝盡受持。何等爲五。一盡形
T2122_.53.0927c08: 壽不殺生。是優婆塞戒。是中盡形壽不應故

T2122_.53.0927c09:

殺生。是事若能當言諾

雖論言諾。改
諾云能無咎

T2122_.53.0927c10: 二盡形壽不偸盜。是優婆塞戒。是中盡形壽
T2122_.53.0927c11: 不應偸盜。是事若能當言能。三盡形壽不邪
T2122_.53.0927c12: 婬。是優婆塞戒。是中盡形壽不應邪婬。是
T2122_.53.0927c13: 事若能當言能。四盡形壽不妄語。是優婆塞
T2122_.53.0927c14: 戒。是中盡形壽不應妄語。是事若能當言能。
T2122_.53.0927c15: 五盡形壽不飮酒。是優婆塞戒。是中盡形壽
T2122_.53.0927c16: 不應飮酒。是事若能當言能。既説相已。又
T2122_.53.0927c17: 應語言。是優婆塞五戒盡＊受持。當供養三
T2122_.53.0927c18: 寶勤修福徳。遠求佛道近證人天。歳三長月
T2122_.53.0927c19: 六齋若能持者。並須爲之。若受一戒者。文
T2122_.53.0927c20: 中應除五之一字。直云我爲不殺戒優婆塞。
T2122_.53.0927c21: 餘文如前三歸依。第三遍已即發五戒。後
T2122_.53.0927c22: 時三結。直付囑之
T2122_.53.0927c23: 故薩婆多論。問曰。若不受三歸得五戒不。答

T2122_.53.0927c24:

不得。要先受三歸。後方得戒

下受八戒
亦同此法

T2122_.53.0927c25: 戒相部第四
T2122_.53.0927c26: 若薩婆多論。問曰。五戒中幾是實戒。答曰。
T2122_.53.0927c27: 前四是實。後一是遮。所以同結者。以是放
T2122_.53.0927c28: 逸根本能犯四戒。如迦葉佛時。有優婆塞。由
T2122_.53.0927c29: 飮酒故婬他妻盜他鷄殺。他人來問。時答言
T2122_.53.0928a01: 不作。便犯妄語。亦能造四逆。唯不能破僧
T2122_.53.0928a02: 若受不殺戒。乃至一切有形蠢動皆不得加
T2122_.53.0928a03: 害。及食雜肉葷辛等。皆不得犯
T2122_.53.0928a04: 故楞伽經云。佛告大慧。菩薩有無量因縁不
T2122_.53.0928a05: 應食肉。我今略説十種因縁。一謂一切衆
T2122_.53.0928a06: 生從本已來展轉因縁。常爲六親以親想故
T2122_.53.0928a07: 不應食肉。二驢騾馲駝狐狗牛馬人畜等肉
T2122_.53.0928a08: 屠者雜賣故。三不淨氣分所生長故。四衆生
T2122_.53.0928a09: 聞氣悉生恐悑。如旃陀羅。狗見憎惡驚怖
T2122_.53.0928a10: 群吠故。五令修行者慈心不生故。六凡愚所
T2122_.53.0928a11: 嗜臭穢不淨無善名稱故。七令諸呪術不成
T2122_.53.0928a12: 就故。人以殺生者見形起識染味著故。九彼
T2122_.53.0928a13: 食肉者諸天所棄令口氣臭多惡故。十空閑
T2122_.53.0928a14: 林中虎狼聞香。我常説言。凡所飮食作子
T2122_.53.0928a15: 肉想。作服藥想。故此過去有王。名師子蘇陀
T2122_.53.0928a16: 婆。食種種肉。遂至人肉。臣民不忍。即便謀
T2122_.53.0928a17: 反。如班足王經説
T2122_.53.0928a18: 又涅槃經云。夫食肉者。斷大慈種。行住坐
T2122_.53.0928a19: 臥一切衆生聞其肉氣悉生恐怖。譬如有人。
T2122_.53.0928a20: 近師子已。衆人見之。聞師子臭。亦生恐怖。
T2122_.53.0928a21: 如人噉蒜臭穢可惡。餘人見之聞臭捨去。説
T2122_.53.0928a22: 遠見之猶不欲視。況當近之。水陸空行悉捨
T2122_.53.0928a23: 之走。咸言。此人是我等怨。是故菩薩不習
T2122_.53.0928a24: 食肉也
T2122_.53.0928a25: 義云。五戒優婆塞等。如俗家井水。多有細
T2122_.53.0928a26: 小諸蟲。盡須漉看還置本處。欲有行動亦
T2122_.53.0928a27: 須齎漉袋自隨
T2122_.53.0928a28: 若受不盜者。下至一枝草一粒穀等。皆不得
T2122_.53.0928a29: 取
T2122_.53.0928b01: 故智度論云。憍梵鉢提。試看一粒穀生熟不
T2122_.53.0928b02: 還本主。犯於業道尚五百世中爲牛。乃至
T2122_.53.0928b03: 成羅漢已猶自齝食
T2122_.53.0928b04: 若受不邪婬者。如智度論云。除己妻外。餘
T2122_.53.0928b05: 之男女鬼神畜生可得行婬者。悉是邪行。雖
T2122_.53.0928b06: 是自妻不犯。然須避於非處。謂自妻非道及
T2122_.53.0928b07: 得身已。亦須禁之。恐傷胎故。産三年内須
T2122_.53.0928b08: 亦避愼。謂防乳竭。若別有乳母不在制限
T2122_.53.0928b09: 又成實論云。自妻非處。謂口及大便處。及
T2122_.53.0928b10: 一切女人爲父母兒所護。出家女人等爲法
T2122_.53.0928b11: 護故亦名邪婬。若無主女人衆人前自來爲
T2122_.53.0928b12: 妻。如法者不犯
T2122_.53.0928b13: 又提謂經云。年三長月六齋三明日月燈火

T2122_.53.0928b14:

下及八王日。亦名八節日。並須禁之

八王日
如下述

T2122_.53.0928b15: 若受不妄語戒者。但使心虚。無問境之虚實
T2122_.53.0928b16: 並犯
T2122_.53.0928b17: 又智度論。問曰。何故優婆塞愼口律儀及淨
T2122_.53.0928b18: 命耶
T2122_.53.0928b19: 答曰。白衣居家受世間樂。兼修福徳。不能
T2122_.53.0928b20: 盡行戒法。是故佛令持五戒。復於口業妄語
T2122_.53.0928b21: 最重。以妄語故能作餘過。或故作不故作。若
T2122_.53.0928b22: 但妄語已攝三事。若説實語。四種正語皆已
T2122_.53.0928b23: 攝。盡於諸善中實爲最大
T2122_.53.0928b24: 又成實論云。雖是實語。以非時故即名綺語。
T2122_.53.0928b25: 或是時以隨順衰惱無利益故。或雖利益。以
T2122_.53.0928b26: 言無本義理不次。惱心説故皆名綺語
T2122_.53.0928b27: 又摩徳勒伽論云。爲他傳罵皆徳罪故
T2122_.53.0928b28: 又薩婆多論云。妄語兩舌惡口相歴各作四
T2122_.53.0928b29: 句。一是妄語非兩舌惡口。傳他此語向彼説。
T2122_.53.0928c01: 以不實故是妄語。不以分離心故非兩舌。軟
T2122_.53.0928c02: 語説故非惡口。餘句類。互可知
T2122_.53.0928c03: 又成實論云。餘三業。或合或離。綺語一種
T2122_.53.0928c04: 必不相離
T2122_.53.0928c05: 又善生經云。若當妄語。亦攝綺語兩舌惡口
T2122_.53.0928c06: 義
T2122_.53.0928c07: 又薩婆多論云。不妄語者。若説法義。論傳
T2122_.53.0928c08: 一切是非。莫自稱爲是。常令推寄有本則無
T2122_.53.0928c09: 過也。不爾斧在口中。若受不飮酒者。如四
T2122_.53.0928c10: 分律云。若飮酒者。乃至不得以草滴酒口
T2122_.53.0928c11: 中
T2122_.53.0928c12: 又智度論云。飮酒有三十五過失。何等三十
T2122_.53.0928c13: 五。答曰。一現世財物虚竭。何以故。飮酒醉
T2122_.53.0928c14: 亂心無節限。用費無度故。二衆病之門。三
T2122_.53.0928c15: 鬪諍之本。四裸露無恥。五醜名惡露人所不
T2122_.53.0928c16: 敬。六無復智慧。七應所得物而不得已。所
T2122_.53.0928c17: 得物而散失。八伏匿之事盡向人説。九種
T2122_.53.0928c18: 種事業廢不成辦。十醉爲愁本何以故。醉中
T2122_.53.0928c19: 多失醒則慚愧憂愁。十一身力轉少。十二身
T2122_.53.0928c20: 色壞。十三不知敬父。十四不知敬母。十五
T2122_.53.0928c21: 不敬沙門。十六不敬婆羅門。十七不敬叔伯
T2122_.53.0928c22: 及尊長。何以故。醉悶憒惱無所別故。十八
T2122_.53.0928c23: 不尊敬佛。十九不敬法。二十不敬僧。二十
T2122_.53.0928c24: 一近朋黨惡人。二十二疏遠賢善。二十三
T2122_.53.0928c25: 作破戒人。二十四無慚愧。二十五不守六情。
T2122_.53.0928c26: 二十六縱色放逸。二十七人所憎惡不喜見
T2122_.53.0928c27: 之。二十八貴重親屬及諸知識所共擯棄。二
T2122_.53.0928c28: 十九行不善法。三十棄捨善法。三十一明人
T2122_.53.0928c29: 智士所不信用。何以故。酒放逸故。三十二遠
T2122_.53.0929a01: 離涅槃。三十三種狂癡因縁。三十四身壞命
T2122_.53.0929a02: 終墮惡道泥犁中。三十五若得爲人所生之
T2122_.53.0929a03: 處常當狂騃。如是種種過失。是故不飮酒
T2122_.53.0929a04: 又薩婆多論云。五戒優婆塞聽販賣。但不得
T2122_.53.0929a05: 作五業。一不得販賣畜生。自有者聽直賣。
T2122_.53.0929a06: 不得與屠兒家。二不得販賣弓刀箭矟。自有
T2122_.53.0929a07: 者聽直賣。不得與屠兒殺害家。三不得酤酒
T2122_.53.0929a08: 爲業。自有者聽直酤。四不得壓油爲業。外
T2122_.53.0929a09: 國麻中有蟲故犯。准此無蟲應不犯。五不
T2122_.53.0929a10: 得作五大色染。多殺蟲故。如秦地染青亦多
T2122_.53.0929a11: 殺蟲入五大色數
T2122_.53.0929a12: 又善生經云。受戒者。五處不應行。謂屠兒
T2122_.53.0929a13: 婬女酒肆國王旃陀羅舍等。有五種業不應
T2122_.53.0929a14: 作。謂賣毒藥釀皮樗蒱圍棊六博歌舞唱伎
T2122_.53.0929a15: 等。並不得爲。亦不得親近如是人等
T2122_.53.0929a16: 又寶雲經云。持戒之人不聽向破戒家乞食」
T2122_.53.0929a17: 又阿含經云。遠惡近善有四法。當急走避之
T2122_.53.0929a18: 百由旬。一由旬四十里。百由旬四千里。四法
T2122_.53.0929a19: 者。一惡友。二惡衆。三或多語笑。四或瞋或
T2122_.53.0929a20: 鬪
T2122_.53.0929a21: 又優婆塞五戒相經云。佛告諸比丘。犯殺有
T2122_.53.0929a22: 三種奪人命。一自作。二教人。三遣使。自作
T2122_.53.0929a23: 者。自身作奪他命。教人者。教語他人言。捉
T2122_.53.0929a24: 是人繋縛奪命。遣使者。語他人言。汝識某
T2122_.53.0929a25: 甲不。汝捉是人繋縛奪命。是使隨語奪彼命
T2122_.53.0929a26: 時。優婆塞犯不可悔罪。復有三種。一用内
T2122_.53.0929a27: 色。二用非内色。三用内非内色。第一用内
T2122_.53.0929a28: 色殺者。謂用手打。若用足及餘身分令彼死。
T2122_.53.0929a29: 是犯不可悔罪。若不即死後因是死亦犯不
T2122_.53.0929b01: 可悔。若後不死。是得中罪可悔。第二用不
T2122_.53.0929b02: 内色殺者。若人以木石刀矟弓箭等令彼死
T2122_.53.0929b03: 者。同前得罪。第三用内非内色殺者。以手
T2122_.53.0929b04: 捉木石等打令死者。得罪同前。復有不以此
T2122_.53.0929b05: 三殺。但合諸毒藥著眼耳鼻身上食中被褥
T2122_.53.0929b06: 等。中令彼死者。亦同前罪
T2122_.53.0929b07: 若優婆塞。或作火坑謾心造者。若人墮死
T2122_.53.0929b08: 犯不可悔罪。非人鬼神等墮中死者。犯中罪
T2122_.53.0929b09: 可悔。畜生死者。犯下罪可悔。若都無死者。
T2122_.53.0929b10: 犯三方便可悔輕罪。若剋心唯爲人造火坑
T2122_.53.0929b11: 不通餘者。若人墮死犯不可悔。不死犯方便。
T2122_.53.0929b12: 非人畜生死者不犯。若優婆塞。或用口業呪
T2122_.53.0929b13: 術令死。或有歎死讃死。或有氣力人心起惡
T2122_.53.0929b14: 念令死。或墮胎令死。得罪重輕並同前准。
T2122_.53.0929b15: 不犯者。或有行來出入誤墮木石等死者。並
T2122_.53.0929b16: 不犯餘如内律具説
T2122_.53.0929b17: 第二盜戒者。以三種取他重物犯不可悔。一
T2122_.53.0929b18: 用心。二用身。三離本處。第一用心者。謂發
T2122_.53.0929b19: 心思惟欲爲偸盜。第二用身者。謂用身分等
T2122_.53.0929b20: 取他物。第三離本處者。隨物在處擧著餘處。
T2122_.53.0929b21: 並得重罪。復有三種取人重物犯不可悔罪。
T2122_.53.0929b22: 一自取。二教他取。三遣使取。復有五種取
T2122_.53.0929b23: 他重物犯不可悔。一苦切取。二輕慢取。三
T2122_.53.0929b24: 詐稱他名字取。四強脱取。五受寄取。重物
T2122_.53.0929b25: 者。若盜五錢。若五錢直得者。犯不可悔罪。
T2122_.53.0929b26: 復有七種取他物犯不可悔。一非己想。二不
T2122_.53.0929b27: 同意。三不暫用。四知有主。五不狂。六不心
T2122_.53.0929b28: 亂。七不病壞心。具此七者取他重物犯不可
T2122_.53.0929b29: 悔。取他不滿五錢輕物犯中可悔。翻前七種
T2122_.53.0929c01: 取他物者。輕重倶不犯
T2122_.53.0929c02: 第三婬戒者。邪婬有四處。一男。二女。三黄
T2122_.53.0929c03: 門。四二根女者。人女非人女畜生女。男者
T2122_.53.0929c04: 人男非人男畜生男。黄門二根各有三種同
T2122_.53.0929c05: 前。若優婆塞與人女非人女畜。生女三處行
T2122_.53.0929c06: 婬。謂口大小便處。犯不可悔。若人男非人
T2122_.53.0929c07: 男畜生男黄門二根二處行婬。謂口及大便
T2122_.53.0929c08: 處。犯不可悔。若發心欲行婬未和合者。犯
T2122_.53.0929c09: 不可悔罪。若二身和合止而不婬犯中可悔。
T2122_.53.0929c10: 除其三處餘處行婬。此皆可悔。若人死乃
T2122_.53.0929c11: 至畜生死者。身根未壞。於彼三處共彼行
T2122_.53.0929c12: 婬。犯不可悔。輕處同上。若優婆塞雖不受
T2122_.53.0929c13: 戒。犯佛弟子淨戒人者。雖無犯戒之罪。然
T2122_.53.0929c14: 後永不得五戒八戒乃至出家具足戒。若顛
T2122_.53.0929c15: 狂心亂痛惱所纒不自覺者不犯
T2122_.53.0929c16: 佛告諸比丘。吾有二身。一生身。二戒身。若
T2122_.53.0929c17: 善男子。爲吾生身。起七寶塔。至于梵天。若
T2122_.53.0929c18: 人虧之。其罪尚有可悔。虧吾戒身。其罪無
T2122_.53.0929c19: 量受罪如伊羅鉢龍王。犯不可悔也
T2122_.53.0929c20: 第四妄語戒者。佛告諸比丘。吾以種種呵責
T2122_.53.0929c21: 妄語。讃歎不妄語者。乃至戲笑尚不應妄語。
T2122_.53.0929c22: 何況故妄語。是中犯者。若優婆塞不知不見
T2122_.53.0929c23: 過人聖法。自言。我是阿羅漢四等果人。乃
T2122_.53.0929c24: 至四禪慈悲喜捨得四空定不淨觀阿那般那
T2122_.53.0929c25: 念。天來龍來到我所供養我。彼問我義。我
T2122_.53.0929c26: 答彼問。皆犯不可悔罪。若實見言不見。實
T2122_.53.0929c27: 聞言不聞。實疑言不疑。有而言無。無而言
T2122_.53.0929c28: 有。如是等小妄語者。犯可悔罪。若發心欲
T2122_.53.0929c29: 妄語。未出言犯下可悔。言而不盡意者。犯
T2122_.53.0930a01: 中可悔。若自言得聖道者。便犯不可悔若狂
T2122_.53.0930a02: 心亂心不覺語者不犯
T2122_.53.0930a03: 第五飮酒戒者。佛告諸比丘。若言我是佛弟
T2122_.53.0930a04: 子者不得飮酒。乃至小草頭一滴亦不得飮。
T2122_.53.0930a05: 酒有二種。穀酒木酒。穀酒者。以諸五穀雜
T2122_.53.0930a06: 米作酒者是。木酒者。或用根莖葉果用種種
T2122_.53.0930a07: 子果草雜作酒者是。酒色酒香酒味飮能醉
T2122_.53.0930a08: 人者。是名爲酒。若甞咽者。亦名爲飮。若飮
T2122_.53.0930a09: 穀酒。咽咽犯。若飮酢酒。若飮甜酒。若噉麹
T2122_.53.0930a10: 能醉人者。若噉糟。若飮酒澱。若飮似酒色。
T2122_.53.0930a11: 似酒香似酒味。能令人醉者。並隨咽咽犯。若
T2122_.53.0930a12: 但作酒色無酒香無酒味不能醉人及餘飮
T2122_.53.0930a13: 者。皆不犯。若依四分律。病比丘等餘藥治
T2122_.53.0930a14: 不差。以酒爲藥者不犯。顛狂心亂病惱不覺
T2122_.53.0930a15: 知者亦不犯
T2122_.53.0930a16: 得失部第五
T2122_.53.0930a17: 問曰。漸頓云何。答曰。皆得。故成實論。問云。
T2122_.53.0930a18: 有人言。五戒具受。此事云何。答曰。隨受多
T2122_.53.0930a19: 少皆得戒律儀。但取要爲五。故優婆塞戒經
T2122_.53.0930a20: 云。或有一分。或有少分。或有無分。或有多
T2122_.53.0930a21: 分。或有滿分。若受三歸已不受五戒名優婆
T2122_.53.0930a22: 塞。若受三歸受持一戒。是名一分。受三歸已
T2122_.53.0930a23: 受持二戒。是名少分。若受三歸已。受持一
T2122_.53.0930a24: 戒。若破一戒。是名無分。若受三歸受持四
T2122_.53.0930a25: 戒。是名多分。若受三＊歸受持五戒。是名滿
T2122_.53.0930a26: 分。汝今欲受何分。爾時智者當隨意授。又智
T2122_.53.0930a27: 度論云。戒有五種。始從不殺乃至不飮酒若
T2122_.53.0930a28: 受一戒。是一分行。若受二戒三戒。是名少分
T2122_.53.0930a29: 行。若受四戒。是名多分行。若受五戒。是名
T2122_.53.0930b01: 滿分行。斷婬者。受五戒已。於戒師前。更作

T2122_.53.0930b02:

誓言。我今於自

婦夫

不復行婬。是名五戒。

T2122_.53.0930b03: 増一阿含經亦云。一分二分得受。問曰。既得
T2122_.53.0930b04: 漸受。可從五師各得受一不。答曰。如付法藏
T2122_.53.0930b05: 經云。尊者薄拘羅受一不殺生戒。得五不死
T2122_.53.0930b06: 報。問曰。得重受不者。既受五戒。後時更得
T2122_.53.0930b07: 重受不。答曰。依成實論。得重發戒。故四分
T2122_.53.0930b08: 律。末利夫人第二第三重向佛受亦得
T2122_.53.0930b09: 問曰。長短者得五三十日限分受不。答曰。
T2122_.53.0930b10: 依成實論。亦得多日。盡其終受。故十誦律。
T2122_.53.0930b11: 或晝或夜。受五戒亦獲少善
T2122_.53.0930b12: 又優婆塞戒經云。佛言。智者當觀戒有二種。
T2122_.53.0930b13: 一世戒。二第一義戒。若不依於三寶受戒。是
T2122_.53.0930b14: 名世戒。是戒不堅。如綵色無膠。是故我先
T2122_.53.0930b15: 歸依三寶。然後受戒。夫世戒者。不能壞先
T2122_.53.0930b16: 諸惡業。受三歸戒則能壞之。雖作大罪亦不
T2122_.53.0930b17: 失戒。何以故。戒力勢故。如倶有二人同共
T2122_.53.0930b18: 作罪。一者受戒。二者不受戒。已受者犯則
T2122_.53.0930b19: 罪重。不受者犯則罪輕。何以故。毀佛語故。
T2122_.53.0930b20: 罪有二種。一者性重。二者遮重。是二種罪
T2122_.53.0930b21: 復有輕有重。或有人能重罪作輕輕罪作重。
T2122_.53.0930b22: 如鴦掘魔受於世戒伊羅鉢龍受於義戒。鴦
T2122_.53.0930b23: 掘魔破於性重。不得重罪。伊羅鉢龍壞於
T2122_.53.0930b24: 遮制。而得重罪。是故不應以戒同。故得果
T2122_.53.0930b25: 亦同
T2122_.53.0930b26: 神衞部第六
T2122_.53.0930b27: 依七佛經云。若有人能受持五戒。感得二十
T2122_.53.0930b28: 五神侍衞
T2122_.53.0930b29: 殺戒有五神
T2122_.53.0930c01: 一名波吒羅　二名摩那斯　三名婆睺羅　
T2122_.53.0930c02: 四名呼奴吒　五名頗羅吒
T2122_.53.0930c03: 盜戒有五神
T2122_.53.0930c04: 一名法善　二名佛奴　三名僧喜　四名廣
T2122_.53.0930c05: 額　五名慈善
T2122_.53.0930c06: 婬戒有五神
T2122_.53.0930c07: 一名貞潔　二名無欲　三名淨潔　四名無
T2122_.53.0930c08: 染　五名蕩滌
T2122_.53.0930c09: 欺戒有五神
T2122_.53.0930c10: 一名美旨　二名實語　三名質直　四名直
T2122_.53.0930c11: 答　五名和合語
T2122_.53.0930c12: 酒戒有五神
T2122_.53.0930c13: 一名清素　二名不醉　三名不亂　四名無
T2122_.53.0930c14: 失　五名護戒
T2122_.53.0930c15: 又灌頂經云。佛告梵志。若持五戒者。有二
T2122_.53.0930c16: 十五善神營衞護人身。在人左右。守於宮宅
T2122_.53.0930c17: 門戸之上。使萬事吉祥。唯願世尊。爲我説
T2122_.53.0930c18: 之。佛言。梵志。我今略演。勅天帝釋使四天
T2122_.53.0930c19: 王遣諸善神營護汝身。如是章句善神名字
T2122_.53.0930c20: 二十五王。其名如是
T2122_.53.0930c21: 神名蔡芻毘愈他尼
T2122_.53.0930c22: 主護某身辟除邪鬼
T2122_.53.0930c23: 神名輸多利輸陀尼
T2122_.53.0930c24: 主護某六情悉令完具
T2122_.53.0930c25: 神名毘樓遮那世波
T2122_.53.0930c26: 主護某腹内五藏平調
T2122_.53.0930c27: 神名阿陀龍摩坻
T2122_.53.0930c28: 主護某血脈悉令通暢
T2122_.53.0930c29: 神名婆羅桓尼和婆
T2122_.53.0931a01: 主護某爪指無所毀傷
T2122_.53.0931a02: 神名坻摩阿毘婆馱
T2122_.53.0931a03: 主護某出入行來安寧
T2122_.53.0931a04: 神名阿修輸婆羅陀
T2122_.53.0931a05: 主護某所噉飮食甘香
T2122_.53.0931a06: 神名婆羅摩亶雄雌
T2122_.53.0931a07: 主護某夢安覺歡悦
T2122_.53.0931a08: 神名婆羅門地鞞哆
T2122_.53.0931a09: 主護某不爲蠱毒所中
T2122_.53.0931a10: 神名那摩呼哆耶舍
T2122_.53.0931a11: 主護某不爲霧露惡毒所害
T2122_.53.0931a12: 神名佛馱仙陀樓哆
T2122_.53.0931a13: 主護某鬪諍口舌不行
T2122_.53.0931a14: 神名鞞闍耶藪多婆
T2122_.53.0931a15: 主護某不爲温虐鬼所持
T2122_.53.0931a16: 神名涅坭醯馱多耶
T2122_.53.0931a17: 主護某不爲縣官所得
T2122_.53.0931a18: 神名阿邏多頼都耶
T2122_.53.0931a19: 主護某舍宅四方逐凶殃
T2122_.53.0931a20: 神名波羅那佛曇
T2122_.53.0931a21: 主護某平定舍宅八神
T2122_.53.0931a22: 神名阿提梵者珊耶
T2122_.53.0931a23: 主護某不爲塚墓鬼所嬈
T2122_.53.0931a24: 神名因臺羅因臺羅
T2122_.53.0931a25: 主護某門戸辟除邪惡
T2122_.53.0931a26: 神名阿伽風施婆多
T2122_.53.0931a27: 主護某不爲外氣鬼神所害
T2122_.53.0931a28: 神名佛曇彌摩多哆
T2122_.53.0931a29: 主護某不爲災火所延
T2122_.53.0931b01: 神名多頼叉三密陀
T2122_.53.0931b02: 主護某不爲偸盜所侵
T2122_.53.0931b03: 神名阿摩羅斯兜喜
T2122_.53.0931b04: 主護某若入山林不爲虎狼所害
T2122_.53.0931b05: 神名那羅門闍兜帝
T2122_.53.0931b06: 主護某不爲傷亡所嬈
T2122_.53.0931b07: 神名鞞尼乾那波
T2122_.53.0931b08: 主護某除諸鳥鳴狐鳴
T2122_.53.0931b09: 神名荼鞞鬪毘舍羅
T2122_.53.0931b10: 主護某除犬鼠變怪
T2122_.53.0931b11: 神名伽摩毘那闍尼佉
T2122_.53.0931b12: 主護某不爲凶注所牽
T2122_.53.0931b13: 佛告梵志言。若男子女人帶佩此二十五灌
T2122_.53.0931b14: 頂章句善神名者。若入軍陣鬪諍之時。刀
T2122_.53.0931b15: 不傷身。箭射不入。鬼神羅刹終不嬈近。若
T2122_.53.0931b16: 到蠱道家亦不能害。若行來出入有小魔鬼。
T2122_.53.0931b17: 亦不得近。帶佩此神王名著身。夜無惡夢。
T2122_.53.0931b18: 懸官盜賊水火災怪怨家闇謀口舌鬪亂。自
T2122_.53.0931b19: 然歡喜。兩作和解。倶生慈心。惡意悉滅。妖
T2122_.53.0931b20: 魅魍魎邪忤薛茘外道符呪厭祷之者。樹木
T2122_.53.0931b21: 精魅。百蟲精魅。鳥獸精魅。溪谷精魅。門
T2122_.53.0931b22: 中鬼神。戸中鬼神。井竈鬼神。洿池鬼神。厠溷
T2122_.53.0931b23: 中鬼神。一切諸鬼神。皆不得留住某甲身中。
T2122_.53.0931b24: 若男子女人帶此三歸五戒善神名字者。某
T2122_.53.0931b25: 甲入山陵溪谷曠路抄賊自然不現。師子虎
T2122_.53.0931b26: 狼熊羆蛇蚖悉自縮藏不害人也

T2122_.53.0931b27:

八戒部第五

此別六部

T2122_.53.0931b28:   述意部　會名部　功能部　得失部　受
T2122_.53.0931b29: 法部　戒相部
T2122_.53.0931c01: 述意部第一
T2122_.53.0931c02: 夫戒定慧品。造化宏圖。衆聖式遵。萬靈攸
T2122_.53.0931c03: 重。余以戒律宗要。定慧歸承。如有乖張。明
T2122_.53.0931c04: 心莫顯。是故大悲赴難。立行法以檢之。惑
T2122_.53.0931c05: 網之夫。設理蹤而證入。業種之客。依相迹
T2122_.53.0931c06: 而繩持。庶使念念退省新新進策。爲功不已
T2122_.53.0931c07: 情過乃彰。但善惡由己。起則昇沈。不作則
T2122_.53.0931c08: 已。作則業成。業繩惑網。膠固彌密。自非傾
T2122_.53.0931c09: 誠苦剋折挫身心。哀愴往因畏懼來果。決誓
T2122_.53.0931c10: 要期。永斷相續。故文言嚴飾道場澡浴塵垢。
T2122_.53.0931c11: 著新潔衣。内外倶淨。對説罪根發露悔過。擧
T2122_.53.0931c12: 身投地如太山崩。五體殷重歸依三寶。敬誠
T2122_.53.0931c13: 迴向然後受戒。此戒時節雖促既懇意標心。
T2122_.53.0931c14: 爲成三聚淨戒。爲救四趣衆生。此則功超人
T2122_.53.0931c15: 天徳齊佛位。故智度論。譬同猛將。亦爲與
T2122_.53.0931c16: 佛等也
T2122_.53.0931c17: 會名部第二
T2122_.53.0931c18: 問曰。諸經論中何名八關齋。亦名關戒耶。
T2122_.53.0931c19: 答曰。前八是關閉八惡不起諸過。不非時食
T2122_.53.0931c20: 者。是齋。齋者齊也。謂禁止六情不染六塵。齊
T2122_.53.0931c21: 斷諸惡具修衆善。故名齋也。又齋戒體一名
T2122_.53.0931c22: 別。若尋名定體。體容小別。齋者過中不食
T2122_.53.0931c23: 爲名。戒者防非止惡爲義。故薩婆多論云。八
T2122_.53.0931c24: 箇是戒。第九是齋。齋戒合數故有九也
T2122_.53.0931c25: 功能部第三
T2122_.53.0931c26: 如齋法經曰。譬如天下十六大國滿中衆寶
T2122_.53.0931c27: 不可稱説。不如一日受佛齋法。比其福者。則
T2122_.53.0931c28: 十六國爲一豆耳。又中阿含經云。多聞聖弟
T2122_.53.0931c29: 子持八支齋時。憶念如來十號名字。若有惡
T2122_.53.0932a01: 思不善皆滅
T2122_.53.0932a02: 又優婆塞戒經云。若有人以四大寶藏滿中
T2122_.53.0932a03: 七寶持布施人所得功徳。不如有人一日一
T2122_.53.0932a04: 夜受持八戒除五逆罪。餘一切罪皆悉消滅。
T2122_.53.0932a05: 是則得無量果報至無上樂。彌勒出時百年
T2122_.53.0932a06: 受齋。不如今日五濁世時一日一夜
T2122_.53.0932a07: 又智度論。問曰。五戒一日戒。何者爲勝。答
T2122_.53.0932a08: 曰。有因縁故。一戒倶等。但五戒終身持。八
T2122_.53.0932a09: 戒一日持。又五戒常持。時多而戒少。一日戒
T2122_.53.0932a10: 時少而戒多。若無大心。雖復終身持。不如
T2122_.53.0932a11: 有大心一日戒也。譬如懦夫爲將雖復將兵
T2122_.53.0932a12: 終身卒無功名。若英雄奮發禍亂立定一日
T2122_.53.0932a13: 之勳名蓋天下。八戒比於餘戒亦復如是
T2122_.53.0932a14: 又智度論。問曰。白衣居家唯有此五戒。更
T2122_.53.0932a15: 有餘法耶。答曰。有一日戒六齋日持。功徳
T2122_.53.0932a16: 無量。若十二月至十五日。受持此戒。福最
T2122_.53.0932a17: 多也
T2122_.53.0932a18: 問曰。何故六齋日受八戒修福徳。答曰。是
T2122_.53.0932a19: 日鬼神逐人欲奪人命。疾病凶衰令人不吉。
T2122_.53.0932a20: 是以劫初聖人教人持齋。修善治福以避凶
T2122_.53.0932a21: 衰。是時齋法不受八戒。直以一日不食爲齋。
T2122_.53.0932a22: 後佛出世。始教一日一夜如諸佛受持八戒
T2122_.53.0932a23: 過中不食。是功徳將人至涅槃樂
T2122_.53.0932a24: 又論引四天王經中。佛説。月六齋日使者大
T2122_.53.0932a25: 子及四天王自下觀察衆生。不布施持戒孝
T2122_.53.0932a26: 順父母使者。便上忉利以啓帝釋。諸天心皆
T2122_.53.0932a27: 不悦。若布施持戒孝順父母多者。諸天帝釋
T2122_.53.0932a28: 心皆歡喜。是時釋提波那氏。即説偈言
T2122_.53.0932a29:     六齋神足日受持清淨戒
T2122_.53.0932b01:     是人壽終後功徳必如我
T2122_.53.0932b02: 佛告釋提桓因。云何妄語。若持一日戒。功
T2122_.53.0932b03: 徳福報必得如我。是爲實説。所在之處有持
T2122_.53.0932b04: 此戒者。惡鬼遠之住處安隱。是故於六齋日
T2122_.53.0932b05: 持齋受戒得福増多
T2122_.53.0932b06: 問曰。何故諸惡鬼神等輩。於此六齋日惱害
T2122_.53.0932b07: 衆生。答曰。天地本起經説。劫初成時有異梵
T2122_.53.0932b08: 天王子。是摩醯首羅等諸鬼神父。修其梵志
T2122_.53.0932b09: 苦行。滿天上十二歳。於此六日毎割血肉
T2122_.53.0932b10: 以著火中。過十二歳已。天王來下語天子言。
T2122_.53.0932b11: 汝求何願。答言。我求有子。天王言。供養仙
T2122_.53.0932b12: 人法。以燒香甘果等。汝云何以＊血肉著火
T2122_.53.0932b13: 中。如罪惡法。汝破善法樂爲惡事。令汝生惡
T2122_.53.0932b14: 子噉肉飮血。當説是時火中有八大鬼出。身
T2122_.53.0932b15: 黒如墨。髮黄眼赤。有大光明。摩醯首羅神等
T2122_.53.0932b16: 從此八鬼生。以是故摩醯首羅等神。於此六
T2122_.53.0932b17: 日有大勢力惱害衆生。諸鬼之中摩醯首羅
T2122_.53.0932b18: 最大第一。一月之中皆有日分。摩醯首羅一
T2122_.53.0932b19: 月有四日分。謂八日十四日二十三日二十
T2122_.53.0932b20: 九日。餘神一月有二日分。謂有一日十六
T2122_.53.0932b21: 日。其月二日十七日十五日三十日屬一切
T2122_.53.0932b22: 神。摩醯首羅爲諸神王。又得日多。故數四
T2122_.53.0932b23: 日爲齋。餘日是一切神日。亦數爲齋。是故諸
T2122_.53.0932b24: 惡鬼神。於此六日輒有勢力也。但佛法之中
T2122_.53.0932b25: 日無好惡。隨世惡因縁故。佛教衆生齋戒。
T2122_.53.0932b26: 以除其患也
T2122_.53.0932b27: 又提謂經云。提謂長者白佛言。世尊。歳三齋
T2122_.53.0932b28: 皆有所因。何以正用正月五月九月。六日齋
T2122_.53.0932b29: 用月八日十四日十五日二十三日二十九日
T2122_.53.0932c01: 三十日。佛言。正月者。少陽用事。萬神代位。
T2122_.53.0932c02: 陰陽交精。萬物萌生。道氣養之。故使太子正
T2122_.53.0932c03: 月一日持齋寂然行道。以助和氣長養萬物。
T2122_.53.0932c04: 故使竟十五日。五月者。太陽用事。萬物代位。
T2122_.53.0932c05: 草木萌類。生畢百物。懷妊未成。成者未壽。
T2122_.53.0932c06: 皆依道氣。故持五月一日齋。竟十五日。以
T2122_.53.0932c07: 助道氣。成長萬物。九月者。少陰用事。乾坤
T2122_.53.0932c08: 改位。萬物畢終。衰落無牢。衆生蟄藏。神氣歸
T2122_.53.0932c09: 本。因道自寧。故持九月一日齋。竟十五日。
T2122_.53.0932c10: 春者萬物生。夏者萬物長。秋者萬物收。
T2122_.53.0932c11: 冬者萬物藏。依道生沒。天地有大禁。故使
T2122_.53.0932c12: 弟子樂善者避禁持齋。救神故爾。長者提謂
T2122_.53.0932c13: 白佛言。三長齋何以正用一日至十五日。復
T2122_.53.0932c14: 言。如何名禁。佛言。四時交代陰陽易位。歳終
T2122_.53.0932c15: 三覆八校一月六奏。三界皓皓五處録籍。
T2122_.53.0932c16: 衆生行異五官典領。校定罪福行之高下。品
T2122_.53.0932c17: 格萬途。諸天帝釋太子使者。日月鬼神地獄
T2122_.53.0932c18: 閻羅百萬神衆等。倶用正月一日五月一日
T2122_.53.0932c19: 九月一日。四布案行帝王臣民八夷飛鳥走
T2122_.53.0932c20: 獸鬼龍行之善惡。知與四天王月八日十五
T2122_.53.0932c21: 日盡三十日所奏同不。平均天下使無枉
T2122_.53.0932c22: 錯。覆校三界衆生罪福多少所屬。福多即
T2122_.53.0932c23: 生天。上即勅四鎭五羅大王司命。増壽益算。
T2122_.53.0932c24: 下閻羅王攝五官除罪名。定福祿故。使持是
T2122_.53.0932c25: 三長齋。是故三覆八校者八王日是也。亦是
T2122_.53.0932c26: 天帝釋輔鎭五羅四王地獄王阿須輪諸
T2122_.53.0932c27: 天。案行比校定生注死。増減罪福多少。有
T2122_.53.0932c28: 道意。無道意。大意小意。開解不開解。出家
T2122_.53.0932c29: 不出家。案比口數。皆用八王日何等八王日。
T2122_.53.0933a01: 謂立春春分立夏夏至。立秋秋分立冬冬至。
T2122_.53.0933a02: 是爲八王日。天地諸神陰陽交代。故名八王
T2122_.53.0933a03: 日。月八日十四日十五日二十三日二十九
T2122_.53.0933a04: 日三十日。皆是天地用事之日。上下弦望朔
T2122_.53.0933a05: 晦皆録命上計之日。故使於此日自守持齋。
T2122_.53.0933a06: 以還自校使不犯禁。自致生善處
T2122_.53.0933a07: 又増一阿含經云。若善男子善女人。欲得八
T2122_.53.0933a08: 關齋離諸苦者。得盡諸漏入涅槃城。當求方
T2122_.53.0933a09: 便成此八齋。人中榮位不足爲貴。天上快樂
T2122_.53.0933a10: 不可稱計。欲求無上之福者。當求此齋。欲
T2122_.53.0933a11: 生六欲天色無色界天者。當持此齋。欲求一
T2122_.53.0933a12: 方二方三方四方天子轉輪聖王位者。亦獲
T2122_.53.0933a13: 其願。欲求聲聞縁覺佛乘者。悉成其願。吾
T2122_.53.0933a14: 今成就由其持戒五戒十善無願不獲
T2122_.53.0933a15: 又涅槃經云。佛言。大王。波羅柰國有屠兒。
T2122_.53.0933a16: 名曰廣額。於日日中殺無量羊。見舍利弗即
T2122_.53.0933a17: 受八戒經一日夜。以是因縁命終得爲北方
T2122_.53.0933a18: 天王毘沙門子。如來弟子尚有如是大功徳
T2122_.53.0933a19: 果。況復佛也
T2122_.53.0933a20: 又優婆塞戒經云。佛言。善男子。後世衆生
T2122_.53.0933a21: 身長八丈。壽命滿足八萬四千歳。是時受
T2122_.53.0933a22: 戒。復有於今惡世受戒。是二所得果報正等。
T2122_.53.0933a23: 何以故。三善根平等故
T2122_.53.0933a24: 又賢愚經云。昔迦葉佛滅度之後。遺法垂末。
T2122_.53.0933a25: 有二梵志。到比丘邊倶受八戒。一願生天。一
T2122_.53.0933a26: 願作國王願生天者。至家爲婦逼非時食。由
T2122_.53.0933a27: 破戒故乃生龍中。願作王者。持戒完具。得
T2122_.53.0933a28: 生王家。作大國王。其王園中多有甘果。甞
T2122_.53.0933a29: 遣一人隨時看送。其人後時於園中得一
T2122_.53.0933b01: 顆柰。色香甚美。持與門監。展轉奉王。王食
T2122_.53.0933b02: 此柰甚覺甘美。便問夫人。展轉相推到於園
T2122_.53.0933b03: 監。王即喚來而責之曰。如此美柰何爲不送。
T2122_.53.0933b04: 園監於是具陳本末。王瞋語言。自今以後常
T2122_.53.0933b05: 送斯柰。園監啓王。此柰無種。何由可辦。王
T2122_.53.0933b06: 復語言。若不能得當斬汝身。其人還園擧聲
T2122_.53.0933b07: 大哭。時有一龍從泉而出。變身爲人。問其
T2122_.53.0933b08: 哭由。園監具説。龍聞入水。即以金盤。盛
T2122_.53.0933b09: 柰與之。遣持奉王。并騰吾意。云吾及王本
T2122_.53.0933b10: 是親友。乃昔在世時倶爲梵志。共受八戒各
T2122_.53.0933b11: 求所願。汝戒完具得爲人王。吾戒不全故生
T2122_.53.0933b12: 龍中。今欲奉修八關齋法求捨此身。當爲吾
T2122_.53.0933b13: 覓八戒齋文持來與我。若其相違。吾覆汝
T2122_.53.0933b14: 國。用作大海。園監奉柰。具説龍意。王聞甚
T2122_.53.0933b15: 憂。良由時世無有佛法。齋法難得。王勅一
T2122_.53.0933b16: 臣。龍索齋法。仰卿得之。若不得者。吾當殺
T2122_.53.0933b17: 卿。大臣至家。甚懷憂愁。臣父見子面色不悦。
T2122_.53.0933b18: 問知委由。其父語言。吾家堂柱毎見光明。
T2122_.53.0933b19: 試破看之儻有異物。尋即破之。得經二卷。
T2122_.53.0933b20: 一是十二因縁。二是八關齋文。得已奉王。
T2122_.53.0933b21: 王得歡喜。自送與龍。龍得此經。便用好寶。
T2122_.53.0933b22: 贈遺於王。王及於龍重修八戒。壽盡生天。
T2122_.53.0933b23: 同共一處。至釋迦佛出世之時。來至佛所。佛
T2122_.53.0933b24: 爲説法。二天倶得須陀洹果。既得果已。還歸
T2122_.53.0933b25: 天上
T2122_.53.0933b26: 又智度論云。若人欲求最大善利。應當持戒。
T2122_.53.0933b27: 戒如大地。一切萬物有形之類。皆依地住。戒
T2122_.53.0933b28: 亦如是。一切善法皆依戒住。若世間人。下
T2122_.53.0933b29: 品持戒得生人中。中品持戒生於天上。乃至
T2122_.53.0933c01: 上品清淨持戒。得至佛道。若破戒者。墮三
T2122_.53.0933c02: 惡道。是故佛言。持戒之人無事不得。破戒
T2122_.53.0933c03: 之人一切皆失。譬如有人。厭患貧窮。供養
T2122_.53.0933c04: 諸天。滿十二年。求索富貴。天愍此人。自現
T2122_.53.0933c05: 其身。而問之曰。汝求何等。貧人答言。我求
T2122_.53.0933c06: 富貴。欲令心中所願皆得。天與一器。名曰
T2122_.53.0933c07: 徳瓶。而語之言。所須之物從此瓶出。其人
T2122_.53.0933c08: 得已應意所欲無所不得。得如意已。具作好
T2122_.53.0933c09: 舍象馬車乘。七寶具足。供給賓客。事事無
T2122_.53.0933c10: 乏。客問之言。汝先貧窮。今日何由得如此
T2122_.53.0933c11: 富。彼人答言。我得天瓶。瓶能出此種種衆
T2122_.53.0933c12: 物。故富如是。客語之言。出瓶見示。并所出
T2122_.53.0933c13: 物。彼人聞已。即爲出瓶。瓶中引出種種衆
T2122_.53.0933c14: 物。其人憍逸立瓶上舞。瓶即破壞。一切衆
T2122_.53.0933c15: 物一時失滅。持戒之人亦復如是。若能持戒。
T2122_.53.0933c16: 種種妙樂無願不得。若人破戒憍逸自恣。亦
T2122_.53.0933c17: 如彼人破瓶失利也◎
T2122_.53.0933c18: ◎得失部第四
T2122_.53.0933c19: 如薩婆多論云。若人欲受八戒。先自恣女色。
T2122_.53.0933c20: 或作音樂。或貪飮食種種戲笑。如是放逸盡
T2122_.53.0933c21: 心故作。然後受戒。不問中前中後皆不得
T2122_.53.0933c22: 戒。若無本心受戒。種種放逸。後遇知識即爲
T2122_.53.0933c23: 受戒。不問中前中後並得成受
T2122_.53.0933c24: 又善生經云。若諸貴人常勅作惡。若欲受齋。
T2122_.53.0933c25: 先當宣令所屬之境齋日莫行惡事。如是清
T2122_.53.0933c26: 淨得齋。若不遮者不成。以惡律儀故。又倶
T2122_.53.0933c27: 舍論云。若先作意於齋日受者。雖食竟亦得
T2122_.53.0933c28: 受。又薩婆多論云。若受八戒。應言一日一
T2122_.53.0933c29: 夜不殺等令言論斷絶。莫使與終身戒相亂。
T2122_.53.0934a01: 又成實論。問曰。是八齋但應具受爲得分
T2122_.53.0934a02: 受。答曰。隨力能持多少皆得成受。復有人
T2122_.53.0934a03: 言。此法但一日一夜受。是事云何。答曰。隨
T2122_.53.0934a04: 受多少並得。或一日一夜。或半日半夜。或
T2122_.53.0934a05: 一月半月等。増一阿含經云。若受八關齋。先

T2122_.53.0934a06:

須懺悔前罪然後受戒

懺悔方法如前懺悔篇説。簡
人問其遮難。如前五戒中説

T2122_.53.0934a07: 受法部第五
T2122_.53.0934a08: 依智度論。受云。我某甲今一日一夜。歸依

T2122_.53.0934a09:

佛。歸依法。歸依僧。爲淨行優婆塞

女云夷
三説

我

T2122_.53.0934a10: 某甲歸依佛竟。歸依法竟。歸依僧竟。一日

T2122_.53.0934a11:

一夜爲淨行優婆塞竟

三説

T2122_.53.0934b06:

雲若成就佛道

布薩者秦
云共住也

故僧祇律云。佛告

T2122_.53.0934b07: 比丘。今是齋日喚優婆塞。淨洗浴著淨衣受
T2122_.53.0934b08: 布薩。又薩婆多論云。必無人受者。但心念
T2122_.53.0934b09: 口言。自歸三寶我持八戒亦得。又成實論
T2122_.53.0934b10: 云。有人言。此戒要從他受。其事云何。是亦
T2122_.53.0934b11: 不定。若無人時但心念口言。乃至我持八戒

T2122_.53.0934b12:

亦得

女人受戒不假袒髆
自外法用並同前説

T2122_.53.0934b13: 戒相部第六
T2122_.53.0934b14: 既受得戒已。理須識相護持。若不識相遇縁
T2122_.53.0934b15: 還犯。前之五戒。一同五戒中説。後之三戒
T2122_.53.0934b16: 今重料簡。離莊嚴具者
T2122_.53.0934b17: 如倶舍論云。離非舊莊嚴。何以故。若常所用
T2122_.53.0934b18: 莊嚴。不生極醉亂故
T2122_.53.0934b19: 述曰。有與女人授戒。不許飮乳小兒同宿。恐
T2122_.53.0934b20: 云破戒。又不許木牙八尺床上坐臥。令在
T2122_.53.0934b21: 地鋪。又不許白素木盌非時飮水。恐受膩
T2122_.53.0934b22: 破齋。如是種種妄行禁制。皆不合聖教。反
T2122_.53.0934b23: 結無知不學之罪。縱共父兄等同宿。但於戒
T2122_.53.0934b24: 不犯。非名破戒
T2122_.53.0934b25: 又薩婆多論云。若已受八戒而鞭打衆生。或
T2122_.53.0934b26: 言。待至明日當打。皆令戒不清淨。非是破
T2122_.53.0934b27: 戒
T2122_.53.0934b28: 又阿含經云。高廣大床者。陛下足長尺六
T2122_.53.0934b29: 非高。闊四尺非廣。長八尺非大。越此量者。
T2122_.53.0934c01: 方名高廣大床。復有八種床。初四約物辨。
T2122_.53.0934c02: 體貴不合坐。下四約人辯。大縱令地鋪。擬
T2122_.53.0934c03: 於尊人亦不合坐。一金床。二銀床。三牙床。
T2122_.53.0934c04: 四角床。五佛床。六辟支佛床。七羅漢床。八

T2122_.53.0934c05:

師僧床

父母床座
不在禁限

T2122_.53.0934c06: 第七辯位者
T2122_.53.0934c07: 如薩婆多論云。問七衆外有木叉戒不。答八
T2122_.53.0934c08: 戒是。以此義推受八戒人。不入七衆攝。若
T2122_.53.0934c09: 知位處應在五戒優婆塞上坐。以受戒多故。
T2122_.53.0934c10: 故智度論。將八戒譬於健將
T2122_.53.0934c11: 又成實論云。八戒優婆塞者。秦言善宿男。
T2122_.53.0934c12: 是人善心離破戒宿故。優婆塞者。諸經亦云
T2122_.53.0934c13: 清信士。亦云近佛男。優婆夷者。亦云清信
T2122_.53.0934c14: 女。亦云近佛女也。依如西域俗人信持五
T2122_.53.0934c15: 戒八戒者。始得喚爲優婆塞優婆夷。衣服
T2122_.53.0934c16: 居止擧動合宜亞類出家人。在於不持戒者
T2122_.53.0934c17: 上坐。不同漢地無法白衣業行昏馳穢染雜
T2122_.53.0934c18: 濁者。雷同呼爲優婆塞等。亦稱爲賢者。無
T2122_.53.0934c19: 鑒之甚。勿過於此
T2122_.53.0934c20: 又是法非法經云。佛告諸比丘。有賢者。非
T2122_.53.0934c21: 賢者。何等非賢者法。若比丘大性欲學道。
T2122_.53.0934c22: 有餘同學非大姓。故爲自驕身欺餘。是非
T2122_.53.0934c23: 賢者法。復何等爲賢者法。謂學計我不必
T2122_.53.0934c24: 大姓。能斷貪瞋癡。或時有非大姓家方便受
T2122_.53.0934c25: 法。如法説行。不自譽亦不欺。是名賢者法
T2122_.53.0934c26: 也
T2122_.53.0934c27: 又十住毘婆沙論云。問曰。齋法云何。答曰。
T2122_.53.0934c28: 應作是言。如諸聖人。常離殺生。棄捨刀杖。
T2122_.53.0934c29: 常無瞋恚。有慚愧心。慈悲衆生。我某甲今一
T2122_.53.0935a01: 日一夜。遠離殺生。棄捨刀杖。無有瞋恚。有
T2122_.53.0935a02: 慚愧心。慈悲衆生。以如是法隨學聖人
T2122_.53.0935a03: 如諸聖人常離不與取身行清淨受而知足。
T2122_.53.0935a04: 我今一日一夜遠離劫盜不與取求受清淨自
T2122_.53.0935a05: 活。以如是法隨學聖人
T2122_.53.0935a06: 如諸聖人常斷婬泆遠離世樂。我今一日一
T2122_.53.0935a07: 夜除斷婬泆遠離世樂淨修梵行。以如是法
T2122_.53.0935a08: 隨學聖人
T2122_.53.0935a09: 如諸聖人常離妄語眞實語正直語。我今一
T2122_.53.0935a10: 日一夜遠離妄＊語眞實語正直語。以如是法
T2122_.53.0935a11: 隨學聖人
T2122_.53.0935a12: 如諸聖人常遠離酒。酒是放逸處。我今一日
T2122_.53.0935a13: 一夜遠離於酒。以如是法隨學聖人
T2122_.53.0935a14: 如諸聖人常遠離歌舞作樂華香瓔珞嚴身之
T2122_.53.0935a15: 具。我今一日一夜遠離歌舞作樂華香瓔珞
T2122_.53.0935a16: 嚴身之具。以如是法隨學聖人
T2122_.53.0935a17: 如諸聖人常遠離高廣大床處在小榻草蓐爲
T2122_.53.0935a18: 座。我今一日一夜遠離高廣大床處在小榻
T2122_.53.0935a19: 草蓐爲座。以如是法隨學聖人
T2122_.53.0935a20: 如諸聖人常過中不食遠離非時行非時食。
T2122_.53.0935a21: 我今一日一夜過中不食遠離非時行非時
T2122_.53.0935a22: 食。以如是法隨學聖人。如偈説曰
T2122_.53.0935a23:     殺盜婬妄語飮酒及華香
T2122_.53.0935a24:     瓔珞歌舞等高床過中食
T2122_.53.0935a25:     聖人所捨離我今亦如是
T2122_.53.0935a26:     以此福因縁一切共成佛
T2122_.53.0935a27: 又佛説齋經云。佛在舍衞城東丞相家殿。丞
T2122_.53.0935a28: 相母名維耶。早起沐浴著綵衣。與諸子婦倶
T2122_.53.0935a29: 出稽首佛足一面坐。佛問維耶。沐浴何早。對
T2122_.53.0935b01: 曰。欲與諸子婦倶受齋戒。佛言。齋有三輩。
T2122_.53.0935b02: 樂何等齋。維耶長跪言。願聞何謂三齋。佛
T2122_.53.0935b03: 言。一爲牧牛齋。二爲尼揵齋。三爲佛法齋。
T2122_.53.0935b04: 牧牛齋者。如牧牛人求善水草飮食其牛。暮
T2122_.53.0935b05: 歸思念。何野有豐饒。須天明當往。若族姓
T2122_.53.0935b06: 男女。已受齋戒。意在居家利養。念美飮食育
T2122_.53.0935b07: 養身者。是爲如彼牧牛人意。不得大福。非大
T2122_.53.0935b08: 明慧。第二尼揵齋者。當月十五日齋時伏地
T2122_.53.0935b09: 受齋戒。爲十由延内諸神拜言。我今日齋不
T2122_.53.0935b10: 敢爲惡。不爲妻子奴婢。非是我有。至到明
T2122_.53.0935b11: 日。如彼尼揵外道。不得大福。非大明慧。第
T2122_.53.0935b12: 三佛法齋者。内道弟子月六齋日受持八戒。
T2122_.53.0935b13: 何謂八耶
T2122_.53.0935b14: 第一戒者。盡一日一夜持心無殺意。慈念衆
T2122_.53.0935b15: 生不得殘害蠕動之類。如清淨戒。以一心習」
T2122_.53.0935b16: 第二戒者。盡一日一夜持心無貪意。思念布
T2122_.53.0935b17: 施却慳貪意。如清淨戒以一心習
T2122_.53.0935b18: 第三戒者。一日一夜持心無婬意。不念房室。
T2122_.53.0935b19: 修治梵行不爲邪欲。如清淨戒以一心習
T2122_.53.0935b20: 第四戒者。一日一夜持心無妄語思念至誠。
T2122_.53.0935b21: 言不爲詐心口相應。如清淨戒以一心習
T2122_.53.0935b22: 第五戒者。一日一夜持心不飮酒。不醉迷亂
T2122_.53.0935b23: 去放逸意。如清淨戒以一心習
T2122_.53.0935b24: 第六戒者。一日一夜持心無求安。不著華香
T2122_.53.0935b25: 不傅脂粉不爲歌舞倡樂。如清淨戒以一心
T2122_.53.0935b26: 習
T2122_.53.0935b27: 第七戒者。一日一夜持心無求安。不臥好床
T2122_.53.0935b28: 卑床草蓆捐除睡臥思念經道。如清淨戒以
T2122_.53.0935b29: 一心習
T2122_.53.0935c01: 第八戒者。一日一夜持心奉法時過中不食。
T2122_.53.0935c02: 如清淨戒以一心習
T2122_.53.0935c03: 法苑珠林卷第八十八◎
T2122_.53.0935c04:
T2122_.53.0935c05:
T2122_.53.0935c06:
T2122_.53.0935c07: 法苑珠林卷第八十九
T2122_.53.0935c08: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0935c09: ◎受戒篇第八十七

T2122_.53.0935c10:

十善部第六

此別五部

T2122_.53.0935c11: 述意部　懺悔部　受法部　戒相部
T2122_.53.0935c12: 功能部
T2122_.53.0935c13: 述意部第一
T2122_.53.0935c14: 夫以聖道遠而難希。淨心近而易惑。爲山基
T2122_.53.0935c15: 於一簣。爲佛起於初念。故萬里之剋。離
T2122_.53.0935c16: 初歩而不登。三祇之功。非始心而罔就。是
T2122_.53.0935c17: 知行人發足常歩此心。開示初學須崇十善。
T2122_.53.0935c18: 今既五濁交亂過犯滋彰。不作則已。作便
T2122_.53.0935c19: 極重。用此量情如何輕侮。如經犯重罪人
T2122_.53.0935c20: 比此閻浮一萬六千年。始同他化自在天壽
T2122_.53.0935c21: 一日一夜。用此長日壽命一萬六千歳。比閻
T2122_.53.0935c22: 浮提日月則經九百二十一億六十千歳。在
T2122_.53.0935c23: 阿鼻地獄。若更頑固不信佛經。即依觀佛
T2122_.53.0935c24: 三昧經。過殺八萬四千父母等罪。深重難計。
T2122_.53.0935c25: 弗可除滅。比見道俗於其齋日唯受五八
T2122_.53.0935c26: 三聚戒等論其十善都無受者。良由僧等隱
T2122_.53.0935c27: 匿聖教。致令不弘失於道分故未曾有經云。
T2122_.53.0935c28: 下品十善。謂一念頃。中品十善。謂一食頃。
T2122_.53.0935c29: 上品十善。謂從旦至午。於此時中心念十善

Footnote:

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