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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.0947a01: 訴。訴云。甞三度於隱師處受戒懺悔。自省
T2122_.53.0947a02: 無過。何忍遣作牛身受苦如是。均已被配磨
T2122_.53.0947a03: 坊。經二十日。苦使後爲勘當受戒。是實不
T2122_.53.0947a04: 虚。始得免罪。此人生平甚有膂力。酗酒好
T2122_.53.0947a05: 鬪。今現斷酒肉。清信賢者。爲隱師弟子齋
T2122_.53.0947a06: 戒不絶右一驗出
冥祥拾遺
T2122_.53.0947a07: 法苑珠林卷第八十九
T2122_.53.0947a08:
T2122_.53.0947a09:
T2122_.53.0947a10:
T2122_.53.0947a11: 法苑珠林卷第九十
T2122_.53.0947a12: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0947a13: 破戒篇第八十八此有二部
T2122_.53.0947a14: 述意部第一
T2122_.53.0947a15: 惟茲戒徳本願深重。救生利物。稱斯爲最。是
T2122_.53.0947a16: 以受之甚易。持之稍難。若非精翫護持。大
T2122_.53.0947a17: 果何容得證。恐差之毫氂。失之千里。若其
T2122_.53.0947a18: 小過覆藏。則爲難滅大罪。發露更是可原。故
T2122_.53.0947a19: 知有過須悔得入七衆。守愚不懺長棄三
T2122_.53.0947a20: 塗。所以比之一章通明道俗持犯損益。若是
T2122_.53.0947a21: 居家白衣。曾有微信受得戒者。不勝名利。
T2122_.53.0947a22: 失意有違。故此兼明。若是悠悠白衣。業識
T2122_.53.0947a23: 風馳昏沈財色。好貪名利。樂著五欲。不信
T2122_.53.0947a24: 佛法者。此定罪人非此所明。今時述者。出
T2122_.53.0947a25: 家僧尼及優婆塞等。恐乖佛教虚染名利。故
T2122_.53.0947a26: 今偏説。若是上品白衣。見佛呵責出家人罪。
T2122_.53.0947a27: 即自勸勵。省己不爲。出家清虚高慕玄軌。
T2122_.53.0947a28: 尚有失意乖違被佛詰責。我等白衣無慚無
T2122_.53.0947a29: 愧。公然造罪。晝夜匪懈。未曾恥改。所以
T2122_.53.0947b01: 如來棄捨我等。不蒙教誨。即自改過息意不
T2122_.53.0947b02: 犯。譬如智人先誡己身。他人見責亦自改悔。
T2122_.53.0947b03: 故書云。見賢思齊。見不賢而内自省。若是下
T2122_.53.0947b04: 品凡愚無識之人。見佛呵責犯過衆僧。唯加
T2122_.53.0947b05: 輕笑退敗善心。不自思忖愚戇之甚劇於畜
T2122_.53.0947b06: 生。亦如醉人墜臥糞坑嘔吐狼藉屎尿汚身。
T2122_.53.0947b07: 仰視岸人却呵不正。此亦如是。是故如來
T2122_.53.0947b08: 雖欲救拔無其出路。故經云。譬如有人墮在
T2122_.53.0947b09: 糞坑。全身沒入無髮可拔。知何欲救也
T2122_.53.0947b10: 引證部第二
T2122_.53.0947b11: 如大品經云。佛告諸比丘。我若不持戒者。
T2122_.53.0947b12: 當墮三惡道中。尚不得下賤人身。況能成
T2122_.53.0947b13: 就衆生淨佛國土。具一切種智。又薩遮尼
T2122_.53.0947b14: 揵經云。若不持戒。乃至不得疥癩野干身。
T2122_.53.0947b15: 何況當得功徳之身
T2122_.53.0947b16: 又梵網經云。若佛子。信心出家受佛禁戒。
T2122_.53.0947b17: 故起心毀犯聖戒者。不得受一切檀越供養。
T2122_.53.0947b18: 亦不得飮住國王水土。五千大鬼常遮其前。
T2122_.53.0947b19: 鬼言大賊。入僧坊城邑宅中。鬼復掃其脚
T2122_.53.0947b20: 跡。一切世人罵言佛法中賊。一切衆生眼不
T2122_.53.0947b21: 欲見犯戒之人。畜生無異。木頭無異
T2122_.53.0947b22: 又寶梁經云。若破戒比丘。受持戒者禮敬供
T2122_.53.0947b23: 養。不自知惡得八輕法。何等爲八。一作愚
T2122_.53.0947b24: 癡。二口瘖瘂。三受身矬陋。四顏貌醜惡其
T2122_.53.0947b25: 面側捩見者嗤笑。五轉受女身作貧窮婢使。
T2122_.53.0947b26: 六其形羸痩夭損壽命。七人所不敬常有惡
T2122_.53.0947b27: 名。八不値佛世
T2122_.53.0947b28: 佛言。若有非沙門自言是沙門。非梵行自言
T2122_.53.0947b29: 梵行。於此大地乃至無有洟唾處。況擧足
T2122_.53.0947c01: 下足去來屈申。何以故。過去大王持此大地。
T2122_.53.0947c02: 施與持戒有徳行者。令修行中道。是破戒比
T2122_.53.0947c03: 丘一切信施不及此人。況僧房舍之處。衣鉢
T2122_.53.0947c04: 臥具醫藥信施所不應受。若有破戒比丘。如
T2122_.53.0947c05: 分一毛以爲百分。若有惡比丘受人信施如
T2122_.53.0947c06: 一毛分。隨所受毛分即損施主
T2122_.53.0947c07: 譬如師子獸王若有死已無有能得食其肉
T2122_.53.0947c08: 者。師子身中自生諸蟲還食其肉。於我法中
T2122_.53.0947c09: 出家諸惡比丘。貪惜利養爲貪所覆。不識
T2122_.53.0947c10: 惡法能壞我法。當知是惡比丘成就四法。一
T2122_.53.0947c11: 不敬佛。二不敬法。三不敬僧。四不敬戒。爾
T2122_.53.0947c12: 時世尊。而説偈言
T2122_.53.0947c13:     心求利養 口言知足 邪命求利
T2122_.53.0947c14:     常無快樂 其心多姦 欺誑一切
T2122_.53.0947c15:     如此之心 都不清淨 諸天神龍
T2122_.53.0947c16:     有天眼者 諸佛世尊 咸共知之
T2122_.53.0947c17: 佛告迦葉。云何旃陀羅沙門。迦葉譬如旃陀
T2122_.53.0947c18: 羅常於塚間行求死屍無有慈悲視於衆生。
T2122_.53.0947c19: 得見死屍心大喜悦。如是沙門旃陀羅。常無
T2122_.53.0947c20: 慈心至施主家行不善心。所求得已生貴重
T2122_.53.0947c21: 心。從施主家受利養已。不教佛法親近在家。
T2122_.53.0947c22: 亦無慈心常求利養。是名沙門旃陀羅。如是
T2122_.53.0947c23: 旃陀羅。爲一切人之所捨離。如旃陀羅所至
T2122_.53.0947c24: 之處不到善處。何以故。自行惡法故。如是
T2122_.53.0947c25: 沙門旃陀羅所至之處。亦不到善道多作惡
T2122_.53.0947c26: 業。無遮惡道法故。譬如敗種終不生牙。如
T2122_.53.0947c27: 是敗壞沙門。雖在佛法不生善根。不得沙門
T2122_.53.0947c28: 果
T2122_.53.0947c29: 又涅槃經云。猶如大海不宿死屍。如鴛鴦鳥
T2122_.53.0948a01: 不住圊厠。釋提桓因不與鬼住。鳩翅羅鳥不
T2122_.53.0948a02: 栖枯樹。破戒之人亦復如是
T2122_.53.0948a03: 又迦葉經云。佛告迦葉。於正法中得出家者。
T2122_.53.0948a04: 應作是念。十方世界現在諸佛悉知我心。莫
T2122_.53.0948a05: 於佛法作沙門賊。迦葉。云何名沙門賊。沙
T2122_.53.0948a06: 門賊有四種。何等爲四。迦葉。若有比丘整
T2122_.53.0948a07: 理法服似像比丘。而破禁戒作不善法。是名
T2122_.53.0948a08: 第一沙門之賊。二者於日暮後。其心思惟不
T2122_.53.0948a09: 善之法。是名第二沙門之賊。三者未得聖果。
T2122_.53.0948a10: 自知凡夫。爲利養故自稱我得阿羅漢果。是
T2122_.53.0948a11: 名第三沙門之賊。四者自讃毀他。是名第四
T2122_.53.0948a12: 沙門之賊。迦葉。譬如有人具大勢力。於三
T2122_.53.0948a13: 千大千世界衆生所有珍寶一切樂具。刀仗
T2122_.53.0948a14: 加害皆悉奪取。迦葉。於汝意云何。此人得
T2122_.53.0948a15: 罪寧爲多不。迦葉白佛言。甚多世尊。佛告
T2122_.53.0948a16: 迦葉。若有凡夫未得聖果。爲利養故自稱我
T2122_.53.0948a17: 得須陀洹果。若受一食。罪多於彼。我觀沙
T2122_.53.0948a18: 門法中更無有罪重於妄稱得聖果者。佛告
T2122_.53.0948a19: 迦葉。出家之人微細煩惱復有四種。何等爲
T2122_.53.0948a20: 四。一見他得利心生嫉妬。二聞經禁戒而返
T2122_.53.0948a21: 毀犯。三違反佛語覆藏不悔。四自知犯戒受
T2122_.53.0948a22: 他信施。出家之人具此煩惱。如負重擔入
T2122_.53.0948a23: 於地獄。迦葉。出家之人有四放逸入於地獄。
T2122_.53.0948a24: 何等爲四。一多聞放逸。自恃多聞而生放逸。
T2122_.53.0948a25: 二利養放逸。得利養故而生放逸。三親友放
T2122_.53.0948a26: 逸。依恃親友而生放逸。四頭陀放逸。自恃
T2122_.53.0948a27: 頭陀自高毀人。是名四種放逸墮於地獄
T2122_.53.0948a28: 爾時摩訶迦葉白佛言。世尊。當來未世後
T2122_.53.0948a29: 五百歳。有相似沙門。身披袈裟毀滅如來無
T2122_.53.0948b01: 量阿僧祇劫所集阿耨菩提。佛告迦葉。汝莫
T2122_.53.0948b02: 問此。何以故。彼愚癡人。實有過惡。一切魔事
T2122_.53.0948b03: 皆悉信受。如來不説彼人得道。假使千佛出
T2122_.53.0948b04: 興於世。種種神通説法教化。於彼惡欲不可
T2122_.53.0948b05: 令息。迦葉白佛言。世尊。我寧頂戴四天下
T2122_.53.0948b06: 一切衆生山河聚落。滿於一劫。若減一劫。
T2122_.53.0948b07: 不能聞彼愚癡衆生不信之音。世尊。我寧坐
T2122_.53.0948b08: 於一胡麻上。滿於一劫。若減一劫。不能聞
T2122_.53.0948b09: 彼不信癡人破戒之音。世尊。我寧在於大劫
T2122_.53.0948b10: 火中若行若立若坐若臥百千億歳。不能聞
T2122_.53.0948b11: 彼不信癡人破戒之音。世尊。我寧受於一切
T2122_.53.0948b12: 衆生瞋恚罵辱撾打加害。不能聞彼不信癡
T2122_.53.0948b13: 人偸法大賊毀禁之聲
T2122_.53.0948b14: 又壯嚴論偈云
T2122_.53.0948b15:     詐僞諂佞者 心住利養中
T2122_.53.0948b16:     由食利養故 不樂閑靜處
T2122_.53.0948b17:     心常縁利養 晝夜不休息
T2122_.53.0948b18:     彼處有衣食 某是我親友
T2122_.53.0948b19:     必來請命我 心意多攀縁
T2122_.53.0948b20:     敗壞寂靜心 不樂空閑處
T2122_.53.0948b21:     常樂在人間 由利毀敗故
T2122_.53.0948b22:     墜墮三惡道 障於出世道
T2122_.53.0948b23: 以此文證。愚人背道專求名利。唯成惡業。
T2122_.53.0948b24: 常順生死毎處暗冥。若聞禁戒廣學多聞。即
T2122_.53.0948b25: 言我是下根凡愚。自非大聖何能具依若聞
T2122_.53.0948b26: 王課種種苦使勒同俗役。便言我是出家淨
T2122_.53.0948b27: 行沙門。高於人天重逾金玉。豈預斯事。故
T2122_.53.0948b28: 佛藏經云。譬如蝙蝠欲捕鳥時則入穴爲鼠。
T2122_.53.0948b29: 欲捕鼠時則飛空爲鳥。而實無有大鳥之用。
T2122_.53.0948c01: 其身臭穢但樂暗冥。舍利弗。破戒比丘亦復
T2122_.53.0948c02: 如是。既不入於布薩自恣。亦不入王者使
T2122_.53.0948c03: 役。不名白衣。不名出家。如燒屍殘木不復
T2122_.53.0948c04: 中用
T2122_.53.0948c05: 又成實論云。不爲修善故食則唐養怨賊。亦
T2122_.53.0948c06: 壞施主福損人供養。如是不應食人之食
T2122_.53.0948c07: 又佛藏經云。得出家已自稱沙門。不能堪受
T2122_.53.0948c08: 如實佛化。於此法中不能修心。不得滋味。振
T2122_.53.0948c09: 手而去。墮在惡道。猶如肫子捨床褥去。破
T2122_.53.0948c10: 戒比丘當於百千萬億劫數割截身肉以償施
T2122_.53.0948c11: 主。若生畜生身常負重。所以者何。如析一
T2122_.53.0948c12: 髮爲千億分。破戒比丘尚不能消一分供養。
T2122_.53.0948c13: 況能消他衣服飮食臥具醫藥。如是等人。於
T2122_.53.0948c14: 我法中出家求道而得重罪。舍利弗。如是之
T2122_.53.0948c15: 人。於我法中爲是逆賊。爲是法賊。爲是欺
T2122_.53.0948c16: 誑詐僞之人。但求活命貪重衣食。是則名爲
T2122_.53.0948c17: 世樂奴僕
T2122_.53.0948c18: 又増一阿含經云。或有人得供養衣被飮食
T2122_.53.0948c19: 床褥臥具病痩醫藥。彼得已便自食噉。不起
T2122_.53.0948c20: 染著之心。亦無有欲意。不起諸想。都無此
T2122_.53.0948c21: 念。自知出要之法。設使不得利養。不起亂
T2122_.53.0948c22: 念。心無増減。猶師子王食噉小畜。爾時彼
T2122_.53.0948c23: 獸王亦不作是念。此者好。此者不好。不起
T2122_.53.0948c24: 染著之心。亦無欲意。不起諸想。此人亦復
T2122_.53.0948c25: 如是。不如有人受人供養。得已便自食噉。
T2122_.53.0948c26: 起染著心。生愛欲意。不知出要。設使不得
T2122_.53.0948c27: 常生此想念。彼人得供養已。向諸比丘而
T2122_.53.0948c28: 自貢高毀蔑他人。我能得利養。此諸比丘不
T2122_.53.0948c29: 能得之。猶如群猪中有一猪。出群已詣大糞
T2122_.53.0949a01: 聚。此猪飽食屎已。還至猪群中。便自貢高我
T2122_.53.0949a02: 能得此好食。諸猪不能得食。此亦如是。比
T2122_.53.0949a03: 丘當學師子王莫如猪也
T2122_.53.0949a04: 又智度論云。有出家人樂合湯藥種穀植樹
T2122_.53.0949a05: 等不淨活命者。是名下口食。觀視星宿日月
T2122_.53.0949a06: 風雨雷電霹靂不淨活命者。是名仰口食。諂
T2122_.53.0949a07: 媚豪勢通使四方巧言多求不淨活命者。是
T2122_.53.0949a08: 名方口食。若學種種祝術卜算吉凶心術不
T2122_.53.0949a09: 正。如是等不淨活命者。是名維口食。又有五
T2122_.53.0949a10: 種邪命。何者爲五。一者爲利養故詐現異相
T2122_.53.0949a11: 奇特。二者爲利養故自説功徳。三者爲利
T2122_.53.0949a12: 養故占相吉凶廣爲人説。四者爲利養故高
T2122_.53.0949a13: 聲現威令人畏敬。五者爲利養故稱説所得
T2122_.53.0949a14: 供養以動人心。當知出家之人。爲求利養種
T2122_.53.0949a15: 種邪命而活其身。皆是破戒。不免惡道也。又
T2122_.53.0949a16: 出家之人須常離著。若偏執一處即多住著。
T2122_.53.0949a17: 於己偏親。於他生嫉
T2122_.53.0949a18: 又摩訶迦葉經云。佛告彌勒。當來末世後五
T2122_.53.0949a19: 百歳。自稱菩薩而行狗法。譬如有狗前至他
T2122_.53.0949a20: 家。見後狗來心生瞋恚。&MT05161;&T066590;吠之。内心起
T2122_.53.0949a21: 想。謂是我家。比丘亦爾。先至他施家生己家
T2122_.53.0949a22: 想。既貪此想。見後比丘瞋目視之。心生嫉
T2122_.53.0949a23: 恚。互相誹謗。言某比丘有如是過。汝莫親
T2122_.53.0949a24: 近。心生嫉妬。行餓鬼因貧窮之因。即是成
T2122_.53.0949a25: 論五慳之中家慳攝也
T2122_.53.0949a26: 又菩薩藏經云。復次舍利子。出家菩薩復有
T2122_.53.0949a27: 五法。若成就者。不値佛世。不親善友不具
T2122_.53.0949a28: 無難。失壞善根。不隨安住律儀菩薩修學正
T2122_.53.0949a29: 法。亦不速寤無上菩提。舍利子。何等名爲
T2122_.53.0949b01: 出家菩薩成就五法。一者毀犯尸羅。二者誹
T2122_.53.0949b02: 謗正法。三者貪著名利。四者堅執我見。五者
T2122_.53.0949b03: 能於他家多生慳嫉。舍利子。如是名爲出家
T2122_.53.0949b04: 菩薩成就五法。不値佛世乃至不獲無上正
T2122_.53.0949b05: 等菩提。舍利子。譬如餓狗慞惶沿路遇値
T2122_.53.0949b06: 瑣骨久無肉膩。但見赤塗言是厚味。便就銜
T2122_.53.0949b07: 之。至多人處四衢道中。以貪味故涎流骨上。
T2122_.53.0949b08: 妄謂甜美。或&T066620;或舐。或齧或吮。歡愛纒附
T2122_.53.0949b09: 初無捨離。時有刹帝利婆羅門及諸長者。皆
T2122_.53.0949b10: 大富貴。來游此路。時此餓狗遙見彼來。心
T2122_.53.0949b11: 生熱惱作如是念。彼來人者。將無奪我所重
T2122_.53.0949b12: 美味。便於是人發大瞋恚。出深毒聲。惡眼
T2122_.53.0949b13: 邪視。露現齒牙。便行齧害。舍利子。於意云
T2122_.53.0949b14: 何。彼來人者。應爲餘事。豈復求此無肉赤塗
T2122_.53.0949b15: 之骨鎖耶。舍利子白佛言。世尊。不也世尊。
T2122_.53.0949b16: 不也善逝。佛告舍利子。若如是者。彼慳餓
T2122_.53.0949b17: 狗。以何等故出深毒聲現牙而吠。舍利子言。
T2122_.53.0949b18: 如我意解。恐彼來人貪著美膳。必能奪我甘
T2122_.53.0949b19: 露良味。由如是意現牙吠耳。佛告舍利子。如
T2122_.53.0949b20: 是如汝所言當來末世有諸比丘。於他施主
T2122_.53.0949b21: 勤習家慳。耽著屎尿妄加纒裹。雖値如來具
T2122_.53.0949b22: 足無難。而便委棄不修正檢。此之比丘。我
T2122_.53.0949b23: 説其行。如前癡狗。舍利子。我今出世憐愍
T2122_.53.0949b24: 衆生。欲止息故專思此事。爲如是等諸惡比
T2122_.53.0949b25: 丘。説此譬喩
T2122_.53.0949b26: 復次舍利子。是諸菩薩摩訶薩。爲欲利益安
T2122_.53.0949b27: 樂無量衆生故求於佛智。行毘梨耶波羅蜜
T2122_.53.0949b28: 多。彼諸菩薩摩訶薩於己身肉尚行惠施。況
T2122_.53.0949b29: 復規求妄想惡肉。而於他家起諸慳嫉。舍利
T2122_.53.0949c01: 子。彼諸比丘慳他家故。我説是人爲癡丈夫。
T2122_.53.0949c02: 爲活命者。爲守財穀奴僕隷者。爲重財寶玩
T2122_.53.0949c03: 縛者。唯於衣食所欽尚者。爲求妄想貪嗜惡
T2122_.53.0949c04: 肉起慳嫉者。舍利子。我今更説如是正法。
T2122_.53.0949c05: 彼諸比丘。先至他家。不應見餘比丘而生
T2122_.53.0949c06: 嫉妬。若有比丘違我法教。見餘比丘或作是
T2122_.53.0949c07: 言。此施主家先爲我識。汝從何來。乃在此
T2122_.53.0949c08: 耶。我於此家極爲親密。調謔交顧。汝從何
T2122_.53.0949c09: 來。輙相侵奪。舍利子。以何等故彼慳比丘。
T2122_.53.0949c10: 於後來者偏生嫉妬。舍利子。由諸施家許其
T2122_.53.0949c11: 衣鉢飮食臥具病縁醫藥及供身等資生什
T2122_.53.0949c12: 物。彼作是念。恐彼施主將先許物施後來
T2122_.53.0949c13: 者。由如是故。即此比丘於施主家起三重
T2122_.53.0949c14: 過。一者起住處過。見餘比丘。或起恨言。我
T2122_.53.0949c15: 於今者當離此處。二者凡所習近。當言未知
T2122_.53.0949c16: 應與不應。三者於不定家妄起諸過。舍利子。
T2122_.53.0949c17: 彼慳比丘於後來人發三惡言。一者説住處
T2122_.53.0949c18: 過。以諸惡事増益其家。令後比丘心不樂住。
T2122_.53.0949c19: 二者於後比丘所有實言反爲虚説。三者詐
T2122_.53.0949c20: 現善相諂附是人。伺有微隙對衆喚擧。舍利
T2122_.53.0949c21: 子。如是比丘。於他施家生慳嫉者。速滅一
T2122_.53.0949c22: 切所有白衣法。永盡無遺
T2122_.53.0949c23: 又迦葉經云。出家之人有四放逸入於地獄。
T2122_.53.0949c24: 一多聞放逸。二利養放逸。三親友放逸。四
T2122_.53.0949c25: 頭陀放逸。此四放逸之人。良由惡人入於佛
T2122_.53.0949c26: 法不求出世。苟貪名利以活身命。故入惡
T2122_.53.0949c27: 道
T2122_.53.0949c28: 又最妙勝定經云。千年之後。三百年中。浩
T2122_.53.0949c29: 浩亂哉。逃奴走婢亡失破國多不存活。入
T2122_.53.0950a01: 吾法中。猶如群賊劫奪良善。當爾之時十二
T2122_.53.0950a02: 部經沈沒於地。不復讀誦經典。設有頭陀者。
T2122_.53.0950a03: 多不如法。常游聚落不在山林。乃至法師解
T2122_.53.0950a04: 説佛語。萬不著一。爾時多有白衣若男若女。
T2122_.53.0950a05: 持戒淨行呵責比丘。白衣去後共相謂言。今
T2122_.53.0950a06: 我解者。如佛口説。或邪言綺語無義之語。以
T2122_.53.0950a07: 作義語。如盲人指天上日。若大若小等
T2122_.53.0950a08: 又正法念經云。彼惡比丘現持戒相。令彼
T2122_.53.0950a09: 檀越心信敬已。共諸朋侶數數往到彼檀越
T2122_.53.0950a10: 家。如是比丘。隨己所聞少知佛法共其同侶。
T2122_.53.0950a11: 爲彼檀越説所知法。如是方便欲令檀越迴
T2122_.53.0950a12: 彼比丘所得利養而施與之。如是比丘形相
T2122_.53.0950a13: 沙門第一大賊。到檀越家。方便劫奪他人財
T2122_.53.0950a14: 利及以供養。如是比丘見他財利。見他供養
T2122_.53.0950a15: 生貪嫉者。不曾少時眼開合頃暫作善法。彼
T2122_.53.0950a16: 惡比丘破戒沙門。捨離坐禪讀誦等業。無一
T2122_.53.0950a17: 念間不攝地獄餓鬼畜生。以此文證。貪利招
T2122_.53.0950a18: 苦。勿現善相以求名利。故諸出家縱能持
T2122_.53.0950a19: 戒。勿解經義。未必斷惑。由不觀理不斷結
T2122_.53.0950a20: 故。多現善相謂己過人。設聞勝智説實無
T2122_.53.0950a21: 我。則不信受言非正理。因茲謗法及行道者。
T2122_.53.0950a22: 増長我慢死墮地獄。是故愚人縱能依戒。以
T2122_.53.0950a23: 無道法多起罪行
T2122_.53.0950a24: 又大寶積經云。出家之人有二種縛。一者見
T2122_.53.0950a25: 縛。二者利養縛。又有二種障法。一者親近
T2122_.53.0950a26: 白衣。二者憎惡善人。又有二種癰瘡。一者求
T2122_.53.0950a27: 見他過。二者自覆其罪。又有二種不淨心。
T2122_.53.0950a28: 一者讀誦外道經書。二者多畜諸好衣鉢
T2122_.53.0950a29: 又涅槃經云。出家之人有四種惡病。是故不
T2122_.53.0950b01: 得四沙門果。何等四病。謂四惡欲。一爲衣
T2122_.53.0950b02: 欲。二爲食欲。三爲臥具欲。四爲有欲。有四
T2122_.53.0950b03: 良藥能療是病。一糞掃衣。能治比丘爲衣惡
T2122_.53.0950b04: 欲。二乞食。能破比丘爲食惡欲。三樹下坐。
T2122_.53.0950b05: 能破比丘爲臥具惡欲。四身心寂靜。能破比
T2122_.53.0950b06: 丘爲有惡欲。以是四藥除是四病。是名聖行。
T2122_.53.0950b07: 如是聖行則得名爲少欲知足也
T2122_.53.0950b08: 又大集經云。破戒人者。一切十方無量諸佛
T2122_.53.0950b09: 所不護念。雖名比丘不在僧數。何以故。入
T2122_.53.0950b10: 魔界故。我都不聽毀戒之人受人信施如葶
T2122_.53.0950b11: 藶子。何以故。是人遠離如來法故。又正法
T2122_.53.0950b12: 念經偈云
T2122_.53.0950b13:     若無讀誦心 無禪無漏盡
T2122_.53.0950b14:     雖有比丘形 如是非比丘
T2122_.53.0950b15:     寧食蛇毒蟲 及以烊金等
T2122_.53.0950b16:     終不破禁戒 而食僧飮食
T2122_.53.0950b17: 故大莊嚴經論偈云
T2122_.53.0950b18:     若毀犯禁戒 現世惡名聞
T2122_.53.0950b19:     爲人所輕賤 命終墮惡道
T2122_.53.0950b20: 又智度論説。破戒之人人所不敬。其家如
T2122_.53.0950b21: 塚人所不到。破戒之人失諸功徳。譬如枯
T2122_.53.0950b22: 樹人不愛樂。破戒之人如霜蓮華人不喜見。
T2122_.53.0950b23: 破戒之人惡心可畏。譬如羅刹。破戒比丘雖
T2122_.53.0950b24: 形似善人内無善法。雖復剃頭染衣次第捉
T2122_.53.0950b25: 籌名爲比丘。實非比丘。破戒之人若著法服。
T2122_.53.0950b26: 則是熱銅鐵鍱以纒其身。若持鉢盂則是盛烊
T2122_.53.0950b27: 銅器若所噉食即是呑熱鐵丸飮熱烊銅。若
T2122_.53.0950b28: 受人供養供給。則是地獄獄卒守人。若入精
T2122_.53.0950b29: 舍。則是入大地獄。若坐衆僧床榻。是爲坐熱
T2122_.53.0950c01: 鐵床上。破戒之人。常懷怖懼。如重病人常畏
T2122_.53.0950c02: 死至。破戒之人死後墮惡道中。若在銅橛地
T2122_.53.0950c03: 獄。獄卒羅刹問諸罪人。汝何處來。答言。我苦
T2122_.53.0950c04: 極悶不知來處。但患飢渇。若言渇者。是時獄
T2122_.53.0950c05: 卒即驅逐人令坐熱銅橛上。以鐵鉗開口灌
T2122_.53.0950c06: 以烊銅。若言飢者。坐之銅橛。呑以鐵丸。入口
T2122_.53.0950c07: 口焦。入咽咽爛。入腹腹破。焦然五藏爛壞。
T2122_.53.0950c08: 直過墮地。此諸人等由宿行因縁。劫盜他
T2122_.53.0950c09: 財以自供口。諸出家人。或時詐病多求酥
T2122_.53.0950c10: 油石蜜。或無禪無戒無有智慧。而多受人
T2122_.53.0950c11: 施。或惡口傷人。如是等種種因縁。宿業力故。
T2122_.53.0950c12: 墮銅橛地獄中不可稱説。行者應當一心受
T2122_.53.0950c13: 持戒律。又未曾有經云。有諸比丘。言行不
T2122_.53.0950c14: 同。心口相違。或爲利養錢財飮食。或爲名
T2122_.53.0950c15: 譽要集眷屬。或有厭惡王法使役出家爲道。
T2122_.53.0950c16: 都無有心向三脱門度三有苦。以不淨心貪
T2122_.53.0950c17: 受信施。不知後世彌劫受殃償其宿債。設更
T2122_.53.0950c18: 修善生天。仍有餘罪天中亦受
T2122_.53.0950c19: 又正法念經云。若於先世有偸盜業。爾時
T2122_.53.0950c20: 自見諸天女等。奪其所著莊嚴之具。奉餘天
T2122_.53.0950c21: 子等。不可具述
T2122_.53.0950c22: 又像法決疑經云。未來世中一切俗人輕賤
T2122_.53.0950c23: 三寶。正以比丘比丘尼不如法故。身披法服
T2122_.53.0950c24: 經理俗縁。或復市肆販賣自活。或復渉路商
T2122_.53.0950c25: 賈求利。或作畫師經生像匠工巧之業。或占
T2122_.53.0950c26: 相男女舍屋田園種種吉凶。或飮酒醉歌舞
T2122_.53.0950c27: 作樂圍棊六博。或貪財求利延時歳月廢忘
T2122_.53.0950c28: 經業。或呪術治病假託經書修禪占事以邪
T2122_.53.0950c29: 活命。或行醫鍼炙合和湯藥診脈處方男女
T2122_.53.0951a01: 交雜。因斯致染敗善増惡。招俗譏謗良由
T2122_.53.0951a02: 於此。夫出家之人爲求解脱先須離罪。以戒
T2122_.53.0951a03: 爲首。若不依戒衆善不住。如人無頭諸根亦
T2122_.53.0951a04: 壞名爲死人。故解脱道論云。如人無頭一切
T2122_.53.0951a05: 諸根不能取塵。是時名死。如是比丘以戒爲
T2122_.53.0951a06: 頭。若頭斷已失諸善法。於佛法爲死。亦如
T2122_.53.0951a07: 死屍大海不納
T2122_.53.0951a08: 故四分律偈云
T2122_.53.0951a09:     譬如有死屍 大海不容受
T2122_.53.0951a10:     爲疾風所飄 棄之於岸上
T2122_.53.0951a11: 又智度論偈云
T2122_.53.0951a12:     衆僧大海水 結戒爲畔際
T2122_.53.0951a13:     若有破戒者 終不在僧數
T2122_.53.0951a14: 又僧祇律云。爾時比丘將一沙彌。歸看親
T2122_.53.0951a15: 里。路經曠野。中道有非人。化作龍。右繞沙
T2122_.53.0951a16: 彌以華散上。讃言。善哉。大得善利。捨家出
T2122_.53.0951a17: 家。不捉金銀及錢。比丘到親里家。問訊已欲
T2122_.53.0951a18: 還。時親里婦語沙彌言。汝今還去。道逈多
T2122_.53.0951a19: 乏。可持是錢去市易所須。沙彌受取繋著衣
T2122_.53.0951a20: 頭而去。中道非人見沙彌持錢在比丘後行。
T2122_.53.0951a21: 復化作龍來左繞沙彌。以土坌上。説是言。汝
T2122_.53.0951a22: 失善利。出家修道而捉錢行。沙彌便啼。比
T2122_.53.0951a23: 丘顧視問沙彌言。汝何故啼。沙彌言。我不
T2122_.53.0951a24: 憶有過無故得惱。師言。汝有所捉耶。答言。
T2122_.53.0951a25: 持是錢來。師云。捨棄。棄已非人復如前供
T2122_.53.0951a26: 養
T2122_.53.0951a27: 爾時大目揵連共專頭沙彌。食後到閻浮提
T2122_.53.0951a28: 阿耨大池上坐禪。時專頭沙彌見池邊金沙
T2122_.53.0951a29: 便作是念。我今當盛是沙可著世尊澡灌下。
T2122_.53.0951b01: 尊者目連從禪覺已。即以神足乘虚而還。時
T2122_.53.0951b02: 專頭沙彌爲非人所持不能飛空。時目連迴
T2122_.53.0951b03: 見喚沙彌來。答言。我不能得往。問汝有所
T2122_.53.0951b04: 持耶。答言。持是金沙。汝應捨棄。捨已即乘
T2122_.53.0951b05: 空而去。以是因縁。具白世尊。佛言。從今日
T2122_.53.0951b06: 不聽沙彌捉金銀及錢
T2122_.53.0951b07: 又百喩經云。昔有愚人養育七子。一子先死。
T2122_.53.0951b08: 時此愚人見子既死便欲停置於其家中。自
T2122_.53.0951b09: 欲棄去。傍人見已而語之言。生死道異。當
T2122_.53.0951b10: 速莊嚴致於遠處。爾時愚人聞此語已。即自
T2122_.53.0951b11: 思念。若不得留要當葬者。須更殺一子停擔
T2122_.53.0951b12: 兩頭。乃可勝致。於是更殺一子。而擔負之。
T2122_.53.0951b13: 遠葬林野。時人見之。深生嗤笑。怪未曾有。
T2122_.53.0951b14: 譬如比丘私犯一戒。情憚改悔。默然覆藏。自
T2122_.53.0951b15: 説清淨。或有智者。即語之言。出家之人守
T2122_.53.0951b16: 持禁戒。如護明珠。不使缺落。汝今云何違犯
T2122_.53.0951b17: 所受。欲不懺悔。犯戒者言。苟須懺者。更就犯
T2122_.53.0951b18: 之。然後當出。遂更犯戒。多作不善。爾乃頓
T2122_.53.0951b19: 出。如彼愚人一子既死。又殺一子。今此比丘
T2122_.53.0951b20: 亦復如是
T2122_.53.0951b21: 又涅槃經。佛説偈言
T2122_.53.0951b22:     莫輕小惡 以爲無殃 水滴雖微
T2122_.53.0951b23:     漸盈大器
T2122_.53.0951b24: 又百喩經云。昔有國王。有一好樹。高廣極
T2122_.53.0951b25: 大。當生勝果。香而甜美。時有一人來至王
T2122_.53.0951b26: 所。王語之言。此之樹上將生美果。汝能食
T2122_.53.0951b27: 不。即答王言。此樹高廣。雖欲食之何由能
T2122_.53.0951b28: 得。即便斷樹望得其果。既無所獲徒自勞苦。
T2122_.53.0951b29: 後還欲豎樹已枯死。都無生理。世間之人亦
T2122_.53.0951c01: 復如是。如來法王有持戒樹修諸功徳。不解
T2122_.53.0951c02: 方便反毀其禁。如彼伐樹復欲還活都不可
T2122_.53.0951c03: 得。破戒之人亦復如是
T2122_.53.0951c04: 又戒消災經云。佛在世時。有一縣人皆奉行
T2122_.53.0951c05: 五戒十善。無釀酒者。中有大姓家子。欲遠
T2122_.53.0951c06: 賈販臨途。父母語曰。汝勤持五戒十善。愼
T2122_.53.0951c07: 莫飮酒犯佛重戒。行到他國見舊同學。歡喜
T2122_.53.0951c08: 出蒲蔔酒欲共飮之。固辭不飮。主人殷勤
T2122_.53.0951c09: 不獲從之。後還家具首上事。父母報言。汝
T2122_.53.0951c10: 違吾戒。亂法之漸。非孝子也。便以得物逐
T2122_.53.0951c11: 令出國。乃到他國住客舍家。主人事三鬼
T2122_.53.0951c12: 神。能作人形對面飮食。與人語言。事之積
T2122_.53.0951c13: 年。居財空盡。而家疾病。死喪不絶。私共論
T2122_.53.0951c14: 之。鬼知人意。鬼共議言。此人財産空訖。正
T2122_.53.0951c15: 爲吾等未曾有益。今相厭患。宜求珍寶以施
T2122_.53.0951c16: 與之。便行盜他國王庫藏好寶。積置園中。
T2122_.53.0951c17: 報言。汝事吾歴年勤苦甚久。今欲福汝使
T2122_.53.0951c18: 得饒富。主人欣然入園見物。負輦歸舍。辭
T2122_.53.0951c19: 謝受恩。明日設食請。鬼神詣門見舍衞國人
T2122_.53.0951c20: 在主人舍。便奔走而去。主人追呼。既已顧
T2122_.53.0951c21: 下走去何爲。神曰。卿舍尊客。吾焉得前。重
T2122_.53.0951c22: 復驚走。主人思惟。吾舍之中無有異人。正
T2122_.53.0951c23: 有此人。即出言語恭敬已竟因問之曰。卿
T2122_.53.0951c24: 有何功徳。吾所事神。畏子而走。客具説佛
T2122_.53.0951c25: 功徳。主人言。吾欲奉持五戒。因從客受三
T2122_.53.0951c26: 自歸五戒。一心精進不敢懈怠。因問佛處。答
T2122_.53.0951c27: 在舍衞國給孤獨園。主人一心到彼。經歴一
T2122_.53.0951c28: 亭中。有一女人端正。是噉人鬼。婦行路逈
T2122_.53.0951c29: 遠。時日逼暮。從女寄宿。＊女即報言。愼勿
T2122_.53.0952a01: 留此宜急前去。男子自念。前舍衞國人具佛
T2122_.53.0952a02: 四戒。我神尚畏。我已受三歸五戒。心不懈
T2122_.53.0952a03: 怠。何畏懼乎。遂自留宿。時噉人鬼見護戒威
T2122_.53.0952a04: 神。去亭四十里一宿不歸。明日進見鬼所
T2122_.53.0952a05: 噉人骨體狼藉。心怖而悔退自思惟。不如
T2122_.53.0952a06: 携此女人將歸本土共居如故。即迴還。因
T2122_.53.0952a07: 從女人復求留宿。女人謂男子曰。何須迴
T2122_.53.0952a08: 耶。答曰。行計不成。故迴還耳。復寄一宿。＊女
T2122_.53.0952a09: 言。卿死矣。吾夫是噉人之鬼。方來不久。卿
T2122_.53.0952a10: 宜急去。此男子不信。還止不去。更迷惑婬
T2122_.53.0952a11: 意。復生不信。不復信佛三歸五戒。天神即
T2122_.53.0952a12: 去。鬼得來還。女人恐畏食此男子。藏之甕
T2122_.53.0952a13: 中。鬼聞人氣謂婦言。爾得肉耶。吾欲噉之。
T2122_.53.0952a14: 婦言。我不行何從得肉。婦問鬼言。卿昨何
T2122_.53.0952a15: 以不歸鬼言。坐汝所爲而舍宿尊客。令吾被
T2122_.53.0952a16: 逐。甕中男子逾益恐怖。婦言。何以不得肉
T2122_.53.0952a17: 乎。鬼言。只爲汝舍佛弟子。天神逐我出四
T2122_.53.0952a18: 十里外。露宿震怖。于今不安。故不得肉。婦
T2122_.53.0952a19: 因問夫。佛戒云何。鬼言。大飢極急。以肉將
T2122_.53.0952a20: 來。不須問此。此是無上正眞之戒。吾不敢
T2122_.53.0952a21: 説耶。婦言。但爲我説之。我當與卿肉。鬼因
T2122_.53.0952a22: 爲説三歸五戒。鬼初一説戒時。婦輒受之。至
T2122_.53.0952a23: 第五戒。心執口誦。男子於甕中識五戒。隨
T2122_.53.0952a24: 受之。天帝釋知此二人心自歸依佛。即選善
T2122_.53.0952a25: 神五十人擁護兩人。鬼遂走去。到明日婦問
T2122_.53.0952a26: 男子。汝怖乎。答曰。大怖蒙仁者恩。心寤識
T2122_.53.0952a27: 佛。婦言。男子何以迴還。答曰。吾見新舊死
T2122_.53.0952a28: 人骸骨縱横。恐畏故還耳。婦言。骨是吾所棄
T2122_.53.0952a29: 者。吾本良家之女。爲鬼所掠。吾來作妻。悲
T2122_.53.0952b01: 窮無訴。今蒙仁恩。得聞佛戒。離於此鬼。後
T2122_.53.0952b02: 還道逢四百九十八人。共到佛所。一心聽
T2122_.53.0952b03: 經。心開意解。皆作沙門。得阿羅漢果。然此
T2122_.53.0952b04: 二人是四百九十八人前世之師。人求道時。
T2122_.53.0952b05: 要當得其本師及其善友。爾乃解耳
T2122_.53.0952b06: 又灌頂經云。佛告梵志。昔波羅柰大國有
T2122_.53.0952b07: 婆羅門子。名曰執持。富貴大姓。不奉三寶。
T2122_.53.0952b08: 事九十五種之道。以求福祐。久久之後。聞其
T2122_.53.0952b09: 國中有賢長者輩。盡奉佛法僧化導。皆得
T2122_.53.0952b10: 富貴受安隱樂。能度脱生老病死。受法無
T2122_.53.0952b11: 窮。今世後世不入三惡道中。執持長者作是
T2122_.53.0952b12: 念言。不如捨置餘道奉敬三寶。即便詣佛。
T2122_.53.0952b13: 頭面著地。爲佛作禮。白佛言。今我所事非眞。
T2122_.53.0952b14: 故歸命於佛耳。當哀愍我故去濁穢之行受
T2122_.53.0952b15: 佛清淨法言。於是世尊爲受三歸五戒法竟。
T2122_.53.0952b16: 作禮而去。於是以後。長者執持到他國中。見
T2122_.53.0952b17: 人殺生盜人財物。見好色女貪愛戀之。見人
T2122_.53.0952b18: 好惡便論道之。見飮酒者便欲追之。心意
T2122_.53.0952b19: 如是無一時定。便自念言。悔從佛受三歸五
T2122_.53.0952b20: 戒重誓之法。作如是念。我當歸佛三歸五戒
T2122_.53.0952b21: 之法。即詣佛所而白佛言。前受三歸五戒之
T2122_.53.0952b22: 法多所禁制。不得復從本意所作念。自思惟
T2122_.53.0952b23: 欲罷。不能事佛可爾與不。何以故。佛法尊重
T2122_.53.0952b24: 非凡類所事。當可還法戒乎。佛默然不應。言
T2122_.53.0952b25: 已未絶。口中便有自然鬼神。持鐵椎拍長者
T2122_.53.0952b26: 頭。復有鬼神解脱其衣裳。復有鬼神。以鐵
T2122_.53.0952b27: 鉤就其口中曳取其舌。有婬女鬼神。以刀
T2122_.53.0952b28: 掬割其陰。又有鬼神。烊銅沃其口中。前後
T2122_.53.0952b29: 左右諸鬼神競。來分裂取其血噉食之。長者
T2122_.53.0952c01: 執持恐怖顫掉無所歸投。面如土色。又有自
T2122_.53.0952c02: 然之火焚燒其身。求生不得。求死不得。諸
T2122_.53.0952c03: 鬼神輩急持長者不令得動。佛見如是哀愍
T2122_.53.0952c04: 念之。因問長者。汝今當復云何。長者口噤
T2122_.53.0952c05: 不能復言。但得擧手自搏而已。從佛求哀悔
T2122_.53.0952c06: 惡歸善。佛便以威神救度長者。諸鬼神王。見
T2122_.53.0952c07: 佛世尊以威神力救度長者。各各住立一面。
T2122_.53.0952c08: 長者於是小得蘇息。便起叩頭。前白佛言。我
T2122_.53.0952c09: 身中有是五賊。牽我入三惡道中。坐欲作罪
T2122_.53.0952c10: 違負所受。願佛哀我受我懺悔。佛言。汝自
T2122_.53.0952c11: 心口所爲。當咎於誰。長者白佛。我從今日
T2122_.53.0952c12: 改往修來。奉三歸及五戒法。持自六齋奉
T2122_.53.0952c13: 三長齋。燒香散華懸幡蓋供事三寶。從今
T2122_.53.0952c14: 以去不敢復犯破歸戒法。佛言。如此言者。
T2122_.53.0952c15: 是爲大善。汝今受是三歸五戒。莫復如前受
T2122_.53.0952c16: 戒法也。破是歸戒名爲再犯。若三犯者。爲
T2122_.53.0952c17: 五官所得。便輔王小臣都録監司五帝使者
T2122_.53.0952c18: 之所得。便收神録命皆依本罪。是故我説是
T2122_.53.0952c19: 言。勸受歸戒者。鬼神護助。諸天歡喜。十方無
T2122_.53.0952c20: 量諸佛菩薩羅漢皆共稱歎。是清信士女。論
T2122_.53.0952c21: 其終時。佛皆分身而往迎之。不使持戒男女
T2122_.53.0952c22: 人墮惡道中。若戒羸者當益作福
T2122_.53.0952c23: 頌曰
T2122_.53.0952c24:     茫茫恍惚 夙夜昏馳 色心染著
T2122_.53.0952c25:     不覺日滋 身危漏剋 朝夕推移
T2122_.53.0952c26:     戒瓶既破 淨報何施 七支不護
T2122_.53.0952c27:     三業失威 賢聖共捨 神鬼競嗤
T2122_.53.0952c28:     淨衆不納 擯同死屍 一墜幽塗
T2122_.53.0952c29:     萬劫長糜
T2122_.53.0953a01: 感應縁略引
四驗
T2122_.53.0953a02: 晋沙門竺曇遂
T2122_.53.0953a03: 宋沙門釋智達
T2122_.53.0953a04: 宋沙門釋曇典
T2122_.53.0953a05: 隋沙門釋慧曇
T2122_.53.0953a06: 晋太元中謝家沙門竺曇遂。年二十餘。白
T2122_.53.0953a07: 晢端正流俗沙門。身甞行經青溪廟前過。因
T2122_.53.0953a08: 入廟中。看暮歸。夢一人來語云。君當來作
T2122_.53.0953a09: 我廟中神不。復夕曇遂夢問。婦人是誰。婦人
T2122_.53.0953a10: 云。我是青溪中姑。如此一月許。便卒病。臨
T2122_.53.0953a11: 死謂同學年少。我無福亦無大罪。死乃當作
T2122_.53.0953a12: 青溪廟神。諸君行便可見看之。既死後諸年
T2122_.53.0953a13: 少道人既至。便靈語相勞問。音聲如其生
T2122_.53.0953a14: 時。臨去云。久不聞唄。思一聞之。其伴慧覲
T2122_.53.0953a15: 便爲作唄訖。其猶唱讃。語云。岐路之訣尚有
T2122_.53.0953a16: 悽愴。況此之乖。形神分散。窈冥之歎。情何
T2122_.53.0953a17: 可言。既而歔欷悲不自勝。諸道人等皆爲流
T2122_.53.0953a18: 洟右此一驗出
續搜神記
T2122_.53.0953a19: 宋沙門智達者。益州索寺僧也。行頗流俗而
T2122_.53.0953a20: 善經唄。年二十三。宋元徽三年六月病死。身
T2122_.53.0953a21: 暖不殮。遂經二日蘇還。至三日旦而能言
T2122_.53.0953a22: 視。自説言。始困之時見兩人。皆著黄布袴
T2122_.53.0953a23: 褶。一人立于戸外。一人徑造床前曰。上人
T2122_.53.0953a24: 應去可下地也。達曰貧道體羸不堪渉道。此
T2122_.53.0953a25: 人復曰。可乘輿也。言卒而輿至。達既升之。
T2122_.53.0953a26: 意識恍然不復見。家人屋室及所乘輿。四
T2122_.53.0953a27: 望極目。但覩荒野。途徑艱危。示道登躡。驅
T2122_.53.0953a28: 之不得休息。至于朱門。牆闥甚華。達入至
T2122_.53.0953a29: 堂下。堂上有。一貴人。朱衣冠幘倨傲床坐。
T2122_.53.0953b01: 姿貌嚴肅甚有威容。左右兵衞百許人。皆
T2122_.53.0953b02: 朱衣拄刀列直森然。貴人見達。乃斂顏正
T2122_.53.0953b03: 色謂曰。出家之人何宜多過。達曰。有識以
T2122_.53.0953b04: 來不憶作罪。問曰。誦戒不。達曰。初受具足
T2122_.53.0953b05: 之時。實常習誦。比逐齋講＊常事轉經。故於
T2122_.53.0953b06: 誦戒時有虧廢。復曰。沙門而不誦戒。此非
T2122_.53.0953b07: 罪何爲。可且誦經。達即誦法華三契而止。
T2122_.53.0953b08: 貴人勅所録達使人曰。可送置惡地勿令
T2122_.53.0953b09: 大苦。二人引達將去。行數十里稍聞轟&MT05162;鬧
T2122_.53.0953b10: 聲沸火。而前路轉闇。次至一門。高數十丈。色
T2122_.53.0953b11: 甚堅黒。蓋鐵門也。牆亦如之。達心自念。經
T2122_.53.0953b12: 説地獄。此其是矣。乃大恐怖。悔在世時不
T2122_.53.0953b13: 修業行。及大門裏。鬧聲轉壯。久久靜聽。
T2122_.53.0953b14: 方知是人。噭呼之響。門裏轉闇無所復見。
T2122_.53.0953b15: 時火光乍滅乍揚。見有數人反縛前行。後有
T2122_.53.0953b16: 數人執叉叉之。血流如泉。其一人乃達從
T2122_.53.0953b17: 伯母。彼此相見意欲共語。有人曳之殊疾不
T2122_.53.0953b18: 遑得言。入門二百許歩。見有一物形如米
T2122_.53.0953b19: 囤。可高丈餘。二人執達擲置囤上。囤裏有火。
T2122_.53.0953b20: 焔燒達身。半體皆爛。痛不可忍。自囤墜地悶
T2122_.53.0953b21: 絶良久。二人復將達去。見有鐵&T055114;十餘。皆
T2122_.53.0953b22: 煮罪人。人在&T055114;中隨沸出沒。&T055114;側有人。以
T2122_.53.0953b23: 杈刺之。或有攀&T055114;出者。兩目沸凸舌出尺餘。
T2122_.53.0953b24: 肉盡坼爛而猶不死。諸&T055114;皆滿。唯有一&T055114;尚
T2122_.53.0953b25: 空。二人謂達曰。上人即時應入此中。達聞其
T2122_.53.0953b26: 言。肝膽塗地。乃請之曰。君聽貧道一得禮
T2122_.53.0953b27: 佛。便至心稽首。願免此苦。伏地食頃。祈悔
T2122_.53.0953b28: 特至。既而四望無所復見。唯覩平原茂樹。風
T2122_.53.0953b29: 景清明。而二人猶導達行。至一樓下。樓形
T2122_.53.0953c01: 高小。上有人。裁得容坐。謂達曰。沙門現受輕
T2122_.53.0953c02: 報殊可欣也。達於樓下忽然不覺還就身。時
T2122_.53.0953c03: 達今猶存在索寺也。齋戒逾堅。禪誦彌固」
T2122_.53.0953c04: 宋沙門釋曇典。白衣時年三十忽暴病而亡。
T2122_.53.0953c05: 經七日方活。説初亡時見兩人驅將去。使
T2122_.53.0953c06: 輩來&T028176;輩可有數千人。晝夜無休息。見二
T2122_.53.0953c07: 道人云我是汝五戒本師。來慰問之。即將
T2122_.53.0953c08: 往詣官主云。是貧道弟子。且無大罪。暦算
T2122_.53.0953c09: 未窮。即見放遣。二道人送典至家。住其屋
T2122_.53.0953c10: 上。具約示典。可作沙門勤修道業。言訖下
T2122_.53.0953c11: 屋。道人排典著屍掖下。於是而蘇。後出家
T2122_.53.0953c12: 經二十年。以元嘉十四年亡右三驗出
冥祥記
T2122_.53.0953c13: 隋東川釋慧曇。不知何許人。辯聰令逸大
T2122_.53.0953c14: 小通明。住寶明寺襟帶衆經。以四月十五日。
T2122_.53.0953c15: 臨説戒時。僧並集堂。曇居上首。乃白衆曰。
T2122_.53.0953c16: 戒本防非人人誦得。何勞徒衆數數聞之。可
T2122_.53.0953c17: 令一僧竪義令後生開寤。曇氣岸風格。當
T2122_.53.0953c18: 時無敢抗者。咸順從之。訖於後夏末常廢説
T2122_.53.0953c19: 戒。至七月十五日。將＊升草座。失曇所在。
T2122_.53.0953c20: 大衆以新歳未受。交廢自恣。一時崩騰。四
T2122_.53.0953c21: 出追覓。乃於寺側三里許於古塚間得之。遍
T2122_.53.0953c22: 體血流如刀割處。借問其故。云有一丈夫執
T2122_.53.0953c23: 三尺大刀。勵色瞋曇改變布薩妄充竪義刀
T2122_.53.0953c24: 膾身形。痛毒難忍。因接還寺。竭情懺悔。乃
T2122_.53.0953c25: 經十載。説戒布薩。讀誦衆經。以爲常業。臨
T2122_.53.0953c26: 終之日。異香迎之。神色無亂。欣然而卒。咸嘉
T2122_.53.0953c27: 徴祥。即世懲革右此一驗出
唐高僧傳
T2122_.53.0953c28: 法苑珠林卷第九十
T2122_.53.0953c29:
T2122_.53.0954a01:
T2122_.53.0954a02:
T2122_.53.0954a03: 法苑珠林卷第九十一
T2122_.53.0954a04: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0954a05: 受齋篇第八十九
T2122_.53.0954a06: 破齋篇第九十
T2122_.53.0954a07: 賞罰篇第九十一
T2122_.53.0954a08: 受齋篇第八十九此有二部
T2122_.53.0954a09: 述意部第一
T2122_.53.0954a10: 夫正法所以流布。貴在尊經。福田所以増長。
T2122_.53.0954a11: 功由齋戒。故捨一餐之供。福紹餘糧。施一
T2122_.53.0954a12: 錢之資。果超天報。所以福田可重。財累可
T2122_.53.0954a13: 輕。共樹無遮之會。等招無限之福也
T2122_.53.0954a14: 引證部第二
T2122_.53.0954a15: 如舊雜譬喩經云。昔有四姓請佛飯。時有一
T2122_.53.0954a16: 人賣牛湩。大姓留止飯。教持齋受戒聽經
T2122_.53.0954a17: 已乃歸。婦言。我朝相待未飯。便強令夫飯
T2122_.53.0954a18: 壞其齋意。雖爾七生天上七生世間。師曰。一
T2122_.53.0954a19: 日持齋有六十萬歳餘糧。復有五福。一曰少
T2122_.53.0954a20: 病。二曰身安隱。三曰少婬意。四曰少睡臥。
T2122_.53.0954a21: 五曰得生天上。常識宿命所行事也
T2122_.53.0954a22: 又波斯匿王欲賞末利夫人香瓔。喚出宮視。
T2122_.53.0954a23: 夫人於齋日著素服而出。在六萬夫人中。明
T2122_.53.0954a24: 如日月。倍好如常。王意悚然。加敬問曰。
T2122_.53.0954a25: 有何道徳炳然有異。夫人白王。自念少福禀
T2122_.53.0954a26: 斯女形。情態垢穢。日夜命促。懼墜三塗。是
T2122_.53.0954a27: 以月月奉佛法齋。割愛從道。世世蒙福。願
T2122_.53.0954a28: 以香瓔奉施世尊
T2122_.53.0954a29: 又中阿含經云。爾時鹿子母毘舍佉。平旦沐
T2122_.53.0954b01: 浴著白淨衣。將子婦等眷屬。往詣佛所。稽
T2122_.53.0954b02: 首作禮。白世尊曰。我今持齋善。世尊問曰。
T2122_.53.0954b03: 居士婦今持何等齋耶。齋有三種。云何爲
T2122_.53.0954b04: 三。一者放牛兒齋。二者尼揵齋。三者聖八
T2122_.53.0954b05: 支齋。云何名放牛兒齋者。若放牛兒。朝放
T2122_.53.0954b06: 澤中。晡收還村。彼還村時。作如是念。我今
T2122_.53.0954b07: 日在此處放牛。明日當在彼處放牛。我今日
T2122_.53.0954b08: 在此處飮牛。明日當在彼處飮牛。我牛今日
T2122_.53.0954b09: 在此處宿止。明日當在彼處宿止。如是有人。
T2122_.53.0954b10: 若持齋時。作是思惟。我今日食如此之食。明
T2122_.53.0954b11: 日當食如彼食也。我今日飮如此之飮。明日
T2122_.53.0954b12: 當飮如彼飮也。我今日含消如此含消。明
T2122_.53.0954b13: 當含消如彼含消。其人於此晝夜樂著欲過。
T2122_.53.0954b14: 是名放牛兒齋。若如是持齋。不獲大利。不
T2122_.53.0954b15: 得大果。無大功徳。不得廣布。云何名尼揵
T2122_.53.0954b16: 齋耶。若出家尼揵者。彼勸人曰。汝於東方
T2122_.53.0954b17: 過百由延外。有衆生者。擁護彼故。棄捨刀
T2122_.53.0954b18: 仗。如是南西北方亦爾。或脱衣裸形。我無
T2122_.53.0954b19: 父母妻子。勸進虚妄之言。將爲眞諦。或執
T2122_.53.0954b20: 苦行自餓諸邪法等。是名尼揵齋也。若如是
T2122_.53.0954b21: 持齋者。亦不獲大利。不得大果。無大功徳。
T2122_.53.0954b22: 不得廣布。云何名爲聖八支齋。多聞聖弟子。
T2122_.53.0954b23: 若持齋時作是思惟。阿羅訶眞人。盡形壽。離
T2122_.53.0954b24: 殺斷殺棄捨刀＊仗。有慚有愧。有慈悲心。饒
T2122_.53.0954b25: 益一切。乃至蜫蟲。於殺淨心。乃至盡形壽。
T2122_.53.0954b26: 離非時食斷非時食。一食不夜食樂於時食。
T2122_.53.0954b27: 我以此支於阿羅訶等同無異。是故説齋。彼
T2122_.53.0954b28: 住此聖八支齋已。於上當復憶念如來無所
T2122_.53.0954b29: 著等十號。出世淨法。捨離穢汚惡不善法。
T2122_.53.0954c01: 是名聖八支齋也。若族姓女。持聖八支齋者。
T2122_.53.0954c02: 身壞命終得生六欲天。遠得四沙門果
T2122_.53.0954c03: 又僧祇律云。佛住舍衞城。南方有邑名大
T2122_.53.0954c04: 林。時有商人。驅八頭牛到北方倶多國。有
T2122_.53.0954c05: 一商人共在澤中放牛。時有離車捕龍食之。
T2122_.53.0954c06: 捕得一龍女。女受布薩法無有害心。然離車
T2122_.53.0954c07: 穿鼻牽行。商人見之。即起慈心。問離車言。
T2122_.53.0954c08: 汝牽此龍欲作何等。答言。我欲殺噉。商人言。
T2122_.53.0954c09: 勿殺。我與汝一牛貿取。捕者不肯。乃至八
T2122_.53.0954c10: 牛。方言。此肉多美。今爲汝故。我當放之。時
T2122_.53.0954c11: 商人放龍女去已。念言。此是惡人。恐復追
T2122_.53.0954c12: 逐更遣捕取。放別池中隨逐看之。龍變爲
T2122_.53.0954c13: 人。語商人言。天施我命。今欲報恩。可共入
T2122_.53.0954c14: 宮。當報天恩。商人答言。龍性率暴。瞋恚
T2122_.53.0954c15: 無常。或能殺我。答不爾前人繋我。我力能
T2122_.53.0954c16: 殺彼人。但以受布薩法。都無殺心。何況天
T2122_.53.0954c17: 今施我壽命。而當加害。若不去者。小住此
T2122_.53.0954c18: 中。我先摒擋。即便入去。後入宮内見龍門
T2122_.53.0954c19: 邊。二龍繋在一處。商人問言。汝爲何事被
T2122_.53.0954c20: 繋。答言。此龍女半月中三日受齋法。我兄
T2122_.53.0954c21: 弟守護此龍女。爲不堅固。爲離車所捕。以
T2122_.53.0954c22: 是被繋。唯願天慈語令放我。龍女摒擋已即
T2122_.53.0954c23: 呼入宮。坐寶床上。龍女白言。龍中有食能
T2122_.53.0954c24: 盡壽消者。有二十年消者。有七年消者。有
T2122_.53.0954c25: 閻浮提人食者。未知天今欲食何食。答言。欲
T2122_.53.0954c26: 須閻浮提食。即持種種飮食與之。商人問龍
T2122_.53.0954c27: 女言。此龍何故被繋。龍女言。此有過。我欲
T2122_.53.0954c28: 殺之。商人言。汝莫殺。不爾。要當殺之。商人
T2122_.53.0954c29: 言。汝放彼者我當食耳。白言。不得直爾放之。
T2122_.53.0955a01: 當罰六月擯置人間。商人見龍宮中。種種寶
T2122_.53.0955a02: 物莊嚴宮殿。商人便問言。汝有如是莊嚴用
T2122_.53.0955a03: 受布薩何爲。答言。我龍法有五事苦。何等
T2122_.53.0955a04: 爲五。謂生時眠時婬時瞋時死時。一日之中
T2122_.53.0955a05: 三過皮肉落地。熱沙&T025016;身。復問汝欲求何
T2122_.53.0955a06: 等。答言。人道中生。爲畜生中苦不知法故。
T2122_.53.0955a07: 欲就如來出家。龍女即與八餅金。語言。此
T2122_.53.0955a08: 金足汝父母眷屬終身用之不盡。語言。汝合
T2122_.53.0955a09: 眼。即以神變持著本國。以八＊餅金持與父
T2122_.53.0955a10: 母。此是龍金。截已更生。盡壽用之。不可盡
T2122_.53.0955a11: 時思念仁慈不得不行暫救龍女
思報彌重況持大齋受福寧小
T2122_.53.0955a12: 又菩薩受齋經云。某自歸佛。自歸法。自歸
T2122_.53.0955a13: 比丘僧
T2122_.53.0955a14: 某身所行惡。口所言惡。意所念惡。今已除
T2122_.53.0955a15: 棄。某若干日若干夜。受菩薩齋。自歸菩薩
T2122_.53.0955a16: 佛告須菩提。菩薩齋日有十戒。第一菩薩齋
T2122_.53.0955a17: 日不得著脂粉華香
T2122_.53.0955a18: 第二菩薩齋日不得歌舞捶鼓伎樂裝飾
T2122_.53.0955a19: 第三菩薩齋日不得臥高床上
T2122_.53.0955a20: 第四菩薩齋日過中已後不得復食
T2122_.53.0955a21: 第五菩薩齋日不得持刀金銀珍寶
T2122_.53.0955a22: 第六菩薩齋日不得乘車牛馬
T2122_.53.0955a23: 第七菩薩齋日不得捶兒子奴婢畜生
T2122_.53.0955a24: 第八菩薩齋日皆持是齋從分檀布施得福。
T2122_.53.0955a25: 菩薩齋日去臥時。於佛前叉手言。今日一切
T2122_.53.0955a26: 十方其有持齋戒者行六度者。某皆助安無
T2122_.53.0955a27: 量勸助歡喜福施。十方一切人非人等所在
T2122_.53.0955a28: 勤苦厄難之處。皆令得福解脱憂苦。出生爲
T2122_.53.0955a29: 人安隱富樂無極
T2122_.53.0955b01: 第九菩薩齋日不得飮食盡器中
T2122_.53.0955b02: 第十菩薩齋日不得與女人相形笑共坐席。
T2122_.53.0955b03: 女人亦爾。是爲十戒不得犯。不得教人犯。亦
T2122_.53.0955b04: 不得勸勉人犯
T2122_.53.0955b05: 菩薩解齋法言
T2122_.53.0955b06: 南無佛。南無法。南無比丘僧。某若干日若干
T2122_.53.0955b07: 夜持菩薩齋。從分檀布施當得六波羅蜜。如
T2122_.53.0955b08: 諸菩薩六萬菩薩法。齋日夜一分禪一分讀
T2122_.53.0955b09: 經一分臥。是爲菩薩齋日法
T2122_.53.0955b10: 從正月十四日受十七日解
T2122_.53.0955b11: 從四月八日受十五日解
T2122_.53.0955b12: 從七月一日受十六日解
T2122_.53.0955b13: 從九月十四日受十六日解
T2122_.53.0955b14: 述曰。既受齋已。若欲解齋要待明相出時始
T2122_.53.0955b15: 得食粥。不爾破齋。何名明相。如薩婆多論
T2122_.53.0955b16: 云。明相有三種色。若日照閻浮提樹。則有
T2122_.53.0955b17: 黒色。若照樹葉。則有青色。若過樹葉。則有
T2122_.53.0955b18: 白色。於三色中白色爲正。始得解齋食其粥
T2122_.53.0955b19: 也
T2122_.53.0955b20: 頌曰
T2122_.53.0955b21:     令月建清齋 佳辰召無疆
T2122_.53.0955b22:     四部依時集 七衆會升堂
T2122_.53.0955b23:     蕭條清梵擧 哀婉動宮商
T2122_.53.0955b24:     香氣騰空上 乘風散遐方
T2122_.53.0955b25:     歎徳研沖邃 詞辯暢玄芳
T2122_.53.0955b26:     滌煩呈妙句 臨時折婉章
T2122_.53.0955b27:     緇素相依託 財法發神光
T2122_.53.0955b28:     福田今夕滿 恩惠建存亡
T2122_.53.0955b29: 感應縁略引
四驗
T2122_.53.0955c01: 東晋沙門法顯
T2122_.53.0955c02: 宋沙門僧伽達多
T2122_.53.0955c03: 宋居士郭銓
T2122_.53.0955c04: 高齊沙門寶公
T2122_.53.0955c05: 東晋徐州呉寺。太子思惟像者昔晋沙門法
T2122_.53.0955c06: 顯。勵節西天歴游聖迹。往投一寺。大小
T2122_.53.0955c07: 逢迎。顯時遇疾。主人上座親事經理。勅沙
T2122_.53.0955c08: 彌爲客僧覓本郷齋食。倏忽往還。脚有瘡血。
T2122_.53.0955c09: 云往彭城呉蒼鷹家求食。爲犬所&T066502;。顯怪
T2122_.53.0955c10: 其旋轉之間而游數萬里外。方寤寺僧。並
T2122_.53.0955c11: 非常人也。後隨船還國。故往彭城追訪得
T2122_.53.0955c12: 呉蒼鷹。具状問之。答有是事。便指餘血塗
T2122_.53.0955c13: 門之處。顯曰。此羅漢聖人血也。當時見爲
T2122_.53.0955c14: 覓食耳。如何遂損也。鷹聞慚悚。即捨宅爲
T2122_.53.0955c15: 寺。自往楊都求諸經像。正濟江中。船遂傾
T2122_.53.0955c16: 側。忽有雙骨各長一丈。隨波騰漾。奄入船
T2122_.53.0955c17: 中。即得安流昇岸。以事奏聞。乃龍齒也。鷹
T2122_.53.0955c18: 求像未獲。泝江西上。暫怠林間。遇見婆羅
T2122_.53.0955c19: 門僧持此像行曰。欲往徐州與呉蒼鷹供養。
T2122_.53.0955c20: 鷹曰。必如來言弟子是也。便付像將還至京。
T2122_.53.0955c21: 詔令摸取十躯。皆足下施銘。而人莫＊辯新
T2122_.53.0955c22: 舊。任鷹探取。像又降夢。示其本相。恰取還
T2122_.53.0955c23: 得。本像東還徐州。毎放異光。元魏孝文請
T2122_.53.0955c24: 入北臺。至高齊後主遣使者常彪之迎還鄴
T2122_.53.0955c25: 下。齊滅周廢爲僧藏之。大隋開教還重光顯。
T2122_.53.0955c26: 今在相州大慈寺右此一驗見
晋史雜録
T2122_.53.0955c27: 宋京師道林寺。有沙門僧伽達多僧伽羅多
T2122_.53.0955c28: 等。並博通經論。偏以禪思爲業。以元嘉之
T2122_.53.0955c29: 初。來游宋境。達多常在山中坐禪。日時將
T2122_.53.0956a01: 迫。念欲受齋。乃有群鳥銜果飛來授之。達
T2122_.53.0956a02: 多思惟。昔獼猴奉蜜。佛亦受而食之。今飛鳥
T2122_.53.0956a03: 授食。何爲不可。於是受進食之右此一驗見
梁高僧傳
T2122_.53.0956a04: 宋順陽郭銓字仲衡。晋益州刺史。亡後三十
T2122_.53.0956a05: 餘載。元嘉八年忽見形。詣女婿南陽劉凝之
T2122_.53.0956a06: 家。車衞甚盛。謂凝之曰。僕有謫事。可見爲
T2122_.53.0956a07: 作三十僧會。當得免也。言終不見。劉謂是
T2122_.53.0956a08: 魍魎。不以在意。後銓又與女夢言。吾有謫
T2122_.53.0956a09: 罰。已告汝婿令爲設會。不能見矜耶。女
T2122_.53.0956a10: 晨起見銓從戸過怒言。竟不能救。今便就
T2122_.53.0956a11: 罪。女號踊留之。問當何處設齋。答云。可歸
T2122_.53.0956a12: 吾舍。忽然復沒。凝之即狼狽供辦。會畢有
T2122_.53.0956a13: 人。稱銓信與凝相聞言。感君厚惠事始獲
T2122_.53.0956a14: 宥。言已失去。於是而絶右一驗出
冥祥記録
T2122_.53.0956a15: 高齊初沙門＊寶公者。崇山高栖士也。旦從
T2122_.53.0956a16: 林慮向白鹿山。因迷失道。日將隅中。忽聞
T2122_.53.0956a17: 鍾聲尋響而進。巖岫重阻登陟而趣。乃見一
T2122_.53.0956a18: 寺獨據深林。三門正南赫奕輝煥。前至門所。
T2122_.53.0956a19: 看額云靈隱。之寺門外五六犬。其大。如
T2122_.53.0956a20: 牛。白毛黒喙。或踊或臥。以眼眄＊寶。＊寶怖將
T2122_.53.0956a21: 返。須臾胡僧外來＊寶喚不應。亦不迴顧。直
T2122_.53.0956a22: 入門内。犬亦隨入。良久＊寶見無人。漸入次
T2122_.53.0956a23: 門。屋宇四周。房門並閉。進至講堂。唯見床
T2122_.53.0956a24: 榻高座儼然。＊寶入西南隅床上坐。久之忽
T2122_.53.0956a25: 聞棟間有聲。仰視見開孔如井大。比丘前後
T2122_.53.0956a26: 從孔飛下。遂至五六十人。依位坐訖。自相
T2122_.53.0956a27: 借問。今日齋時何處食來。或言豫章成都長
T2122_.53.0956a28: 安隴右葪北嶺南五天竺等。無處不至。動即
T2122_.53.0956a29: 千萬餘里。末後一僧從空而下。諸人競問。
T2122_.53.0956b01: 來何太遲。答曰。今日相州城東彼岸寺鑒禪
T2122_.53.0956b02: 師講會。各各竪義。大有後生聰俊難問。詞
T2122_.53.0956b03: 旨鋒起殊爲可觀。不覺遂晩而至。＊寶本事
T2122_.53.0956b04: 鑒爲和尚。既聞此語。望得參話。希展上流。
T2122_.53.0956b05: 整衣將起。答諸僧曰。鑒是實和＊尚。諸僧直
T2122_.53.0956b06: 視忽隱寺所。獨坐磐石査木之下。向之寺
T2122_.53.0956b07: 宇一無所見。唯覩巖谷。禽鳥翅集諠亂切心。
T2122_.53.0956b08: 出以問尚統法師。尚曰。此寺名趙時佛圖
T2122_.53.0956b09: 澄法師所造。年歳久遠賢聖居之。非凡所住。
T2122_.53.0956b10: 或沈或隱。遷徙無定。今山行者。猶聞鍾聲
T2122_.53.0956b11: 見侯君素
旌異記録
T2122_.53.0956b12: 破齋篇第九十此有二部
T2122_.53.0956b13: 述意部第一
T2122_.53.0956b14: 惟無常苦空之悲。念生老病死之患。長夜悲
T2122_.53.0956b15: 倒懸之苦。漂淪哀陷墜之溺。思之痛傷。亦
T2122_.53.0956b16: 深可懼也。良由福田輕薄信施難消。齋戒無
T2122_.53.0956b17: 固。事等坏瓶。易毀難持。又同霜露。我人轉
T2122_.53.0956b18: 盛。著逾膠漆。不懼累劫之殃。但憂一身之
T2122_.53.0956b19: 命。所以飽食長眠。何異豚犬。破齋夜食。鬼
T2122_.53.0956b20: 道無殊。是故施主失應時之福。衆僧損良田
T2122_.53.0956b21: 之種也
T2122_.53.0956b22: 引證部第二
T2122_.53.0956b23: 如舍利弗問經云。舍利弗白佛言。有諸檀越
T2122_.53.0956b24: 造僧伽藍。厚置資給供來往僧。有似出家
T2122_.53.0956b25: 僧。非時就典食僧索食。而食與者食者得何
T2122_.53.0956b26: 等罪。其本檀越得何等福。佛言。非時食者。
T2122_.53.0956b27: 是破戒人。是犯盜人。非時與者。亦破戒人。
T2122_.53.0956b28: 亦犯盜人。盜檀越物。是不與取。非施主意。
T2122_.53.0956b29: 施主無福。以失物故。猶有發心置立之善。
T2122_.53.0956c01: 舍利弗言。時受時食食不盡者。非時復食。或
T2122_.53.0956c02: 有時受。至非時食。復得福不。佛言。時食淨
T2122_.53.0956c03: 者是即福田。是即出家。是即僧伽。是即天
T2122_.53.0956c04: 人良友。是即天人導師。其不淨者。猶爲破
T2122_.53.0956c05: 戒。是大劫盜。是即餓鬼。爲罪窟宅。非時索
T2122_.53.0956c06: 者。以時非時輒與。是與食者。即名退道。是
T2122_.53.0956c07: 名惡魔。是名三惡道。是名破器。是癩病
T2122_.53.0956c08: 人。壞善果故。偸乞自活。是故諸婆羅門不
T2122_.53.0956c09: 非時食。外道梵志亦不邪命食。況我弟子知
T2122_.53.0956c10: 法行法而當爾耶。凡如此者。非我弟子。是
T2122_.53.0956c11: 盜我法利著無法人。是名盜食非法之人。盜
T2122_.53.0956c12: 與盜受。一團一撮片鹽片酢。皆死墮燋腸地
T2122_.53.0956c13: 獄呑熱鐵丸。從地獄出生猪狗中食諸不淨。
T2122_.53.0956c14: 又生惡鳥。人怪其聲。後生餓鬼。還伽藍中。
T2122_.53.0956c15: 處其圊内噉食穢汚。百千萬歳。更生人中
T2122_.53.0956c16: 貧窮下賤。人所棄惡。不可言説。人不信用。
T2122_.53.0956c17: 不如盜一人物其罪尚輕。割奪多人故。良福
T2122_.53.0956c18: 田故。斷絶出世道故
T2122_.53.0956c19: 又揵陀國王經云。佛在世時。時有國王。號
T2122_.53.0956c20: 名揵陀。奉事婆羅門。婆羅門居在山中。多
T2122_.53.0956c21: 種果樹。時有據樵人毀其果樹。婆羅門見之。
T2122_.53.0956c22: 便將詣王所言。是人無状殘敗我果樹。王
T2122_.53.0956c23: 當治殺。王敬事婆羅門。不敢違之。即爲殺
T2122_.53.0956c24: 之。自後未久有牛食人稻。其主遂捶折其
T2122_.53.0956c25: 一角。血流備面。痛不可忍。牛復到王所白
T2122_.53.0956c26: 言。我實無状食此人少稻。今折我角。稻主
T2122_.53.0956c27: 亦追到王所。王曉鳥獸語。王語牛言。我當
T2122_.53.0956c28: 爲汝殺之。牛即報言。今雖殺此人亦不能令
T2122_.53.0956c29: 我不痛。但當約勅後莫如之。王便感念言。
T2122_.53.0957a01: 我事婆羅門。但坐果樹。令我殺人。不如此
T2122_.53.0957a02: 牛。今事此道復不免生死。何用此道。便到佛
T2122_.53.0957a03: 所。五體投地。爲佛作禮。願受五戒十善。佛
T2122_.53.0957a04: 言。布施持戒現世得福。忍辱精進一心智慧。
T2122_.53.0957a05: 其福無量。後生天上。王即歡喜得須陀洹。
T2122_.53.0957a06: 阿難白佛言。此王與牛本何因縁。佛言。乃昔
T2122_.53.0957a07: 拘那含牟尼佛時。王與牛爲兄弟作優婆塞。
T2122_.53.0957a08: 供持齋戒一日一夜。王守法精進不敢懈怠。
T2122_.53.0957a09: 壽終升天。天上壽盡下爲國王。牛時犯齋夜
T2122_.53.0957a10: 食。後受其罪。罪畢復作牛五百世。尚有宿識
T2122_.53.0957a11: 故來開寤王意。牛後七日壽終上生天上。佛
T2122_.53.0957a12: 言。四輩弟子受持齋戒不可犯也
T2122_.53.0957a13: 又法句喩經云。佛在舍衞國祇樹給孤獨園
T2122_.53.0957a14: 精舍中。爲天人龍鬼説法。東方有國名欝
T2122_.53.0957a15: 多羅波提。有婆羅門等五百人。相率欲詣恒
T2122_.53.0957a16: 水岸邊。有三祠神池。沐浴垢穢。裸形求仙。
T2122_.53.0957a17: 如尼揵法。道由大澤。迷不得過。中道乏糧。
T2122_.53.0957a18: 遙望見一大樹。如有神氣。想有人居。馳趣
T2122_.53.0957a19: 樹下。了無所見。婆羅門等擧聲大哭。飢渇
T2122_.53.0957a20: 委厄窮死斯澤。樹神現身問諸梵志。道士那
T2122_.53.0957a21: 來。今欲何行。同聲答曰。欲詣神池澡浴望仙。
T2122_.53.0957a22: 今日飢渇幸哀矜濟。樹神擧手。百味飮食從
T2122_.53.0957a23: 手流溢。給衆飮食皆得飽滿。其餘飮食足供
T2122_.53.0957a24: 道糧。臨當別去。詣神請問。本行何徳致此
T2122_.53.0957a25: 巍巍。神答梵志。吾本所居在舍衞國。時國
T2122_.53.0957a26: 大臣。名曰須達。飯佛衆僧於市市酪。無
T2122_.53.0957a27: 提酪者。倩我提之。往到精舍使我斟酌。訖行
T2122_.53.0957a28: 澡水儼然聽法。一切歡喜稱善無量。時我奉
T2122_.53.0957a29: 齋暮還不餐。婦怪問我。不審何恨。答曰。
T2122_.53.0957b01: 不恨也。見長者須達於園飯佛。請我往齋。
T2122_.53.0957b02: 齋名八關。其婦瞋恚忿然言曰。瞿曇亂俗。奚
T2122_.53.0957b03: 足采納。君不毀食則禍從此釁。踧迫不
T2122_.53.0957b04: 已便共倶食。時我爾夜年壽算盡終於夜半。
T2122_.53.0957b05: 神來生此。爲此愚婦破我齋法。不＊率其業
T2122_.53.0957b06: 來生斯澤。作此樹神。提酪之福手出飮食。若
T2122_.53.0957b07: 終齋法應生天上。封受自然。即爲梵志。而作
T2122_.53.0957b08: 頌曰
T2122_.53.0957b09:     祠祀種禍根 日夜長枝條
T2122_.53.0957b10:     唐苦敗身本 法齋度世仙
T2122_.53.0957b11: 又百縁經云。佛在舍衞國祇樹給孤獨園。於
T2122_.53.0957b12: 其初夜有五百天子。齎持香華光明赫奕。照
T2122_.53.0957b13: 祇桓林。來詣佛所。禮已却坐。佛爲説法得
T2122_.53.0957b14: 須陀洹果。繞佛三匝還詣天宮。於其晨朝。阿
T2122_.53.0957b15: 難請問諸天來縁。佛告阿難。乃往過去迦葉
T2122_.53.0957b16: 佛時。有二婆羅門。隨從國王來詣佛所。禮拜
T2122_.53.0957b17: 問訊。時彼從中有一優婆塞。勸二婆羅門共
T2122_.53.0957b18: 受齋法。一求生天。二求人王受已倶還諸
T2122_.53.0957b19: 婆羅門聚會之處。諸婆羅門言。汝等飢渇可
T2122_.53.0957b20: 共飮食。殷勤數勸不免其意。求生天者即便
T2122_.53.0957b21: 飮食。以破齋故不果所願。其後命終生於龍
T2122_.53.0957b22: 中。其不食者得作國王。以其先身共受齋
T2122_.53.0957b23: 故。生彼國王園池水中。時守園人日日常送
T2122_.53.0957b24: 種種果蓏奉上獻王。於池水中得一美果。色
T2122_.53.0957b25: 香甚好。作是念言。我惟出入常爲門&MT01142;所
T2122_.53.0957b26: 見前却。我持此果當用與之。作是念已。尋
T2122_.53.0957b27: 即持與。門&MT01142;得已復作是念。我＊惟出入復
T2122_.53.0957b28: 爲黄門所見前却。當用與之。作是念已尋即
T2122_.53.0957b29: 持與。黄門得已復作是念。夫人爲我常向大
T2122_.53.0957c01: 王歎譽我徳。我持此果當用與之。作是念已
T2122_.53.0957c02: 即便持與。夫人得已復上大王。王得果已即
T2122_.53.0957c03: 便食之。覺甚香美。即問夫人。汝今何處得
T2122_.53.0957c04: 是果來。夫人即時如實對曰。我從黄門得是
T2122_.53.0957c05: 果來。如是展轉推到園子。王即召呼。吾園之
T2122_.53.0957c06: 中有是美果。何不見送乃與他人。園子於
T2122_.53.0957c07: 是本末自陳。王不聽言而告之曰。自今以後
T2122_.53.0957c08: 常送此果。若不送者吾當殺汝。園子還歸入
T2122_.53.0957c09: 其園中。號咷洟泣不能自制。此果無種何
T2122_.53.0957c10: 由可得。時彼龍王聞是哭聲。化作人形來
T2122_.53.0957c11: 問之言。汝今何以啼哭乃爾。園子具答所由。
T2122_.53.0957c12: 龍聞是語還入水中。取好美果著金槃上。持
T2122_.53.0957c13: 與園子。因復告言。汝持此果奉上獻王。并
T2122_.53.0957c14: 説吾意云。我及國王昔佛在世。本是親友。
T2122_.53.0957c15: 倶作梵志共受八齋。各求所願。汝戒完具
T2122_.53.0957c16: 得作國王。吾戒不全生在龍中。我今還欲奉
T2122_.53.0957c17: 修齋法求捨此身。願王爲我求八關齋文。送
T2122_.53.0957c18: 來與我。若其相違吾覆汝國用作大海。園子
T2122_.53.0957c19: 於是納受果槃。奉獻王已。因復説龍所囑之
T2122_.53.0957c20: 語。王聞是已甚用不樂。所以然者。當爾之
T2122_.53.0957c21: 時乃至無有佛法之名。況復得有八關齋文。
T2122_.53.0957c22: 若其不獲恐見危害。思念此理無由可辦。時
T2122_.53.0957c23: 彼國王有一大臣。最可敬重。而告之言。龍
T2122_.53.0957c24: 從我索八關齋文。仰卿得之。大臣答曰。今世
T2122_.53.0957c25: 無法。云何可得。王復告言。汝若不獲。吾必
T2122_.53.0957c26: 殺卿。大臣聞已。却退至家。顏色異常。甚用
T2122_.53.0957c27: 愁惱。時臣有父。年在耆舊。毎從外來。見子
T2122_.53.0957c28: 顏色改易異常。尋即問言。即向父説委曲
T2122_.53.0957c29: 情理。父答子言。吾家堂柱。我見有光。汝爲
T2122_.53.0958a01: 就伐。試取破看之得經二卷。一是十二因縁。
T2122_.53.0958a02: 二是八關齋文。大臣得已甚用歡喜。著金槃
T2122_.53.0958a03: 上奉獻與王王得之喜不自勝。送與龍王。龍
T2122_.53.0958a04: 王得已甚用歡慶。齎持珍寶贈遺與王。各還
T2122_.53.0958a05: 所止。共五百龍子勤加奉修八關齋法。其後
T2122_.53.0958a06: 命終生忉利天來供養我。是彼光耳。佛告阿
T2122_.53.0958a07: 難。欲知彼時五百龍子奉修齋法者。今五百
T2122_.53.0958a08: 天子是。佛説是縁時。有得四沙門果者。有
T2122_.53.0958a09: 發無上菩提心者。聞佛所説歡喜奉行
T2122_.53.0958a10: 又遺教法律云。若出家人乘車馬一日除五
T2122_.53.0958a11: 百日齋。一歳三百六十日乘。計除却十八萬
T2122_.53.0958a12: 日齋。舍利弗問佛。何故比丘乘騎除五百日
T2122_.53.0958a13: 齋者。佛言。比丘是知禁律人。他見生謗。
T2122_.53.0958a14: 令他得罪。除老病暫乘不犯問曰。何故不論俗人。
答曰。出家清虚恕
T2122_.53.0958a15: 愍衆生故他人怪白衣穢濁常造罪人
殺戮尋常何論輕罪故人見不怪也
T2122_.53.0958a16: 頌曰
T2122_.53.0958a17:     貪心未甞滿 福善未曾憂
T2122_.53.0958a18:     專求美飮食 飽&MT05163;無恥羞
T2122_.53.0958a19:     昏塵全未拭 心垢豈能除
T2122_.53.0958a20:     破齋常夜食 辜負施難詶
T2122_.53.0958a21:     天長命自短 業催闇中游
T2122_.53.0958a22:     漂浪四暴海 難逢六度舟
T2122_.53.0958a23:     小惡猶不改 大善何能修
T2122_.53.0958a24:     類同園池龍 焉得齊高流
T2122_.53.0958a25: 感應縁略引
三驗
T2122_.53.0958a26: 晋孫稚　齊王氏　唐李思一
T2122_.53.0958a27: 晋孫稚字法暉。齊國般陽縣人也。父祚晋
T2122_.53.0958a28: 太中大夫。稚幼而奉法。年十八以咸康元年
T2122_.53.0958a29: 八月病亡。祚後移居武昌。至三年四月八日。
T2122_.53.0958b01: 沙門于法階。行尊像經家門。夫妻大小出觀
T2122_.53.0958b02: 見。稚亦在人衆之中。隨侍像行。見父母。拜
T2122_.53.0958b03: 跪問訊隨共還家。祚先病稚云。無他禍崇。不
T2122_.53.0958b04: 自將護所致耳。五月當差。言畢辭去。其年
T2122_.53.0958b05: 七月十五日。復歸跪拜問訊。悉如生時。説
T2122_.53.0958b06: 其外祖父爲太山府君。見稚説稚母字曰。汝
T2122_.53.0958b07: 是某甲兒耶。未應便來。那得至此。稚答。伯
T2122_.53.0958b08: 父將來欲以代謫有教推問欲鞭罰之。稚救
T2122_.53.0958b09: 解得原。稚兄容字思淵。時在其側。稚謂曰。
T2122_.53.0958b10: 雖離故形在優樂處。但讀書無他作願。兄勿
T2122_.53.0958b11: 復憂也。但勤精進繋念修善。福自隨人矣。
T2122_.53.0958b12: 我二年學成當生國王家。同輩有五百人。今
T2122_.53.0958b13: 在福堂。學成皆當上生第六天上。我本亦應
T2122_.53.0958b14: 上生。但以解救先人因縁纒縛故。獨生王家
T2122_.53.0958b15: 耳。到五年七月七日復歸説。邾城當有寇難。
T2122_.53.0958b16: 事例甚多。悉皆如言。家人祕之。故無傳者。
T2122_.53.0958b17: 又云。先人多有罪謫。宜爲作福。我今受身人
T2122_.53.0958b18: 中。不須復營。但救先人也。願父兄勤爲功
T2122_.53.0958b19: 徳作福。食時務使鮮潔。一一如法者受上福。
T2122_.53.0958b20: 次者次福。若不能然徒費設耳。當使平等
T2122_.53.0958b21: 心無彼我。其福乃多。祚時有婢。稚未還時。
T2122_.53.0958b22: 忽病殆死。通身皆痛。稚云。此婢欲叛。我前
T2122_.53.0958b23: 與鞭。不復得去耳。稚問婢云。前實欲叛與
T2122_.53.0958b24: 人爲期。日垂至而便住。云云
T2122_.53.0958b25: 齊王氏名四娘。永明三年病死。下屍在地。爲
T2122_.53.0958b26: 莊飾者覺其心煖。故未殯殮。經二宿肌體稍
T2122_.53.0958b27: 温氣息漸還。俄而能言。自説有二人録其將
T2122_.53.0958b28: 去至一大門。有一沙門踞胡床坐。見之甚驚。
T2122_.53.0958b29: 問何故來。乃罵此二人云。汝誤録人來各鞭
T2122_.53.0958c01: 四十。語此四娘。女郎可去。答曰。向來怳怳不
T2122_.53.0958c02: 知道路。請人示津。沙門即命一人送之。行
T2122_.53.0958c03: 少地見其先死。奴子倚高樓上。驚問四娘。
T2122_.53.0958c04: 那忽至此。欲見新婦不。答不知處。喚奴自
T2122_.53.0958c05: 送。奴云不得奉送。四娘但去。前路應相値
T2122_.53.0958c06: 也。投一馬鞭與之曰。謹執此鞭自知路。可
T2122_.53.0958c07: 行數里。便見新婦。即四娘之嫂也。正被苦
T2122_.53.0958c08: 謫四體磣縛。如裝鵝鴨法懸于路側。相見悲
T2122_.53.0958c09: 號。新婦自説。生時作罪今胎此楚毒。欲屈
T2122_.53.0958c10: 手搏頬求乞哀助。而手被攣格不得至頬。又
T2122_.53.0958c11: 聞左右受苦之聲。而不覩形。四娘問此爲
T2122_.53.0958c12: 何聲。答曰。此是無行衆僧。破齋犯戒。獲此苦
T2122_.53.0958c13: 報。呼噭聲也。於是沿路而歸。須臾至家。見
T2122_.53.0958c14: 其屍骸意甚憎惡。不復願還。不覺有人排其
T2122_.53.0958c15: 踣著。乃得就身而稍蘇活。其人今休然尚存
T2122_.53.0958c16: 右二驗出
冥祥記
T2122_.53.0958c17: 唐隴西李思一。今居相州之滏陽縣。貞觀二
T2122_.53.0958c18: 十年正月已死。經日而蘇。語在冥報記。至
T2122_.53.0958c19: 永徽三年五月又死。經一宿而蘇。説云以年
T2122_.53.0958c20: 命未盡。蒙王放歸。於王前見相州滏陽縣
T2122_.53.0958c21: 法觀寺僧辯珪。又見會福寺僧弘亮及慧寶
T2122_.53.0958c22: 三人。並在王前。辯答見冥官云。慧寶死
T2122_.53.0958c23: 時未至宜修功徳。辯珪弘亮今歳必死。辯珪
T2122_.53.0958c24: 等是年果相繼卒。後寺僧令一巫者就弘亮
T2122_.53.0958c25: 等舊房召二僧問之。辯珪曰。我爲破齋今受
T2122_.53.0958c26: 大苦。兼語諸弟子等曰。爲我作齋救拔苦
T2122_.53.0958c27: 難。弟子輩即爲營齋。巫者又云。辯珪已得
T2122_.53.0958c28: 免罪。弘亮云。我爲破齋兼妄持人長短。今
T2122_.53.0958c29: 被拔舌痛苦。不能多言。相州智力寺僧慧永
T2122_.53.0959a01: 等説之右一驗出
冥報拾遺		◎
T2122_.53.0959a02: ◎賞罰篇第九十一此有二部
T2122_.53.0959a03: 述意部第一
T2122_.53.0959a04: 夫好生惡死。含識之所同欣。喜利怒害。仁
T2122_.53.0959a05: 智之所不免。是以居終蹈義。或愜於情。枉
T2122_.53.0959a06: 性傷和。毎切餘恨。史遷曰。死有輕於鴻毛。
T2122_.53.0959a07: 莊周曰。生則重於天下。故生死違性則怨
T2122_.53.0959a08: 酷冥道。賞罰乖序。則哀聲氣結。影響於耳
T2122_.53.0959a09: 目。寤寐於精爽無往不復。吁可畏哀。庶權
T2122_.53.0959a10: 豪之地。覽明鏡而絀威。利欲之情。啓元龜
T2122_.53.0959a11: 而克念。無辜者。獲腰領之全。履福者。同劫
T2122_.53.0959a12: 石之壽也
T2122_.53.0959a13: 引證部第二
T2122_.53.0959a14: 如百喩經云。昔有二人。共種甘蔗。而作誓
T2122_.53.0959a15: 言。種好者賞。其不好者當重罰之。時二人
T2122_.53.0959a16: 中。一者念言。甘蔗極甜。若壓取汁。還灌甘
T2122_.53.0959a17: 蔗。樹必得勝。既取汁漑。冀望滋味。反敗種
T2122_.53.0959a18: 子。所有甘蔗一切都失。世人亦爾。欲求善
T2122_.53.0959a19: 福。恃己豪貴。倚形挾勢。迫脅下民。&T020717;奪
T2122_.53.0959a20: 財物。用作福善。不知將來反獲其殃。如壓
T2122_.53.0959a21: 甘蔗彼此都失
T2122_.53.0959a22: 阿育王經云。昔阿育王婦蓮華夫人産一子。
T2122_.53.0959a23: 面貌端正依付法藏
名曰法増		目似駒那羅眼。因字駒那
T2122_.53.0959a24: 羅。王甚愛敬。長爲娶婦字眞金鬘。後共王
T2122_.53.0959a25: 至雞頭摩寺上座所。上座夜奢知必失眼。常
T2122_.53.0959a26: 爲説法。眼無常相。王大夫人帝失羅叉。見眼
T2122_.53.0959a27: 端正染心逼之。子聞掩耳不順其志。夫人瞋
T2122_.53.0959a28: 恚常求其短。欲挑其眼。後時北方乾陀羅國。
T2122_.53.0959a29: 城名得叉尸羅。人民叛逆。王遣鎭之。後時王
T2122_.53.0959b01: 病。口中糞臭。身諸毛孔糞汁流出。無人能
T2122_.53.0959b02: 治。勅喚駒那欲紹王位。帝失羅叉聞已念言。
T2122_.53.0959b03: 彼若爲王我無活理。即作方便而白王言。我
T2122_.53.0959b04: 能治王。即勅國内似王病者。皆勅將來。我
T2122_.53.0959b05: 爲治之。時有一男有如此病。婦爲問醫。語
T2122_.53.0959b06: 將來爲汝治之。既至醫所。即送與夫人。夫
T2122_.53.0959b07: 人殺之。破腹見蟲。上去糞隨下行亦爾。與
T2122_.53.0959b08: 種種藥不能令死。後乃與蒜蟲便即死。以
T2122_.53.0959b09: 因縁勸王食＊蒜。王食蟲死。逐糞道出。王
T2122_.53.0959b10: 病得差。語夫人言。欲得何願。答言。欲得七
T2122_.53.0959b11: 日作王。王即聽之。既得王已。詐作王書。語
T2122_.53.0959b12: 得叉人云。駒那羅有大罪過。急挑眼出。作
T2122_.53.0959b13: 書已竟向王眠睡偸王齒印。王夢驚覺語夫
T2122_.53.0959b14: 人言。夢見二鷲欲挑我子駒那羅眼。言已還
T2122_.53.0959b15: 眠。復夢覺語夫人言。夢見駒那羅頭髮甚長
T2122_.53.0959b16: 在地而坐。夫人安慰王復還眠。眠已夫人得
T2122_.53.0959b17: 印印書。遣使齎去。王復夢見牙齒墮落。曉
T2122_.53.0959b18: 召相師。占夢吉凶。師言。此夢必是王子失眼
T2122_.53.0959b19: 之相。王聞合掌歸命四方護佛道神信法僧
T2122_.53.0959b20: 者。願護我子。書至彼國。駒那得書即信其
T2122_.53.0959b21: 語。雇旃陀羅使挑其眼無肯挑者。但縁業熟。
T2122_.53.0959b22: 自然有人面有八醜。來求挑眼。王語醜人。
T2122_.53.0959b23: 先挑一眼著我手中。擧刀向眼。一切人民稱
T2122_.53.0959b24: 怨大喚。怪哉苦哉。啼哭懊惱不能自勝。又付
T2122_.53.0959b25: 法藏傳云。求一惡人令出右眼。置掌觀之。
T2122_.53.0959b26: 便念耶舍本所勸誡。而作是言。説眼無常。
T2122_.53.0959b27: 猶如幻化。昔時奇妙。今觀何愛。當捨危朽
T2122_.53.0959b28: 之法。專求最勝清淨慧眼。作是觀時得須陀
T2122_.53.0959b29: 洹。更出一眼重深思察。厭惡情至得斯陀含。
T2122_.53.0959c01: 其妻金鬘聞夫挑眼。號泣雨涙驚哭而來。
T2122_.53.0959c02: 見已悶絶良久乃蘇。時駒那羅以偈曉之曰
T2122_.53.0959c03:     昔吾爲惡業 今日自還受
T2122_.53.0959c04:     一切世間苦 恩愛會別離
T2122_.53.0959c05:     汝當諦思惟 何應大啼哭
T2122_.53.0959c06: 又阿育王經云。時駒那羅王答婦。我等自造
T2122_.53.0959c07: 今日受之。恩愛會離何用啼哭。爲使人驅
T2122_.53.0959c08: 出。夫婦相將彈琴歌乞以自存活。展轉而行。
T2122_.53.0959c09: 歸還本國。欲入王宮。門人約之。即至門外
T2122_.53.0959c10: 象廏中宿。向曉彈琴。自宣苦事。王聞琴聲。
T2122_.53.0959c11: 情切憶子。即遣人喚。既至王所。王見眼盲
T2122_.53.0959c12: 形容痩惡衣裳弊壞。都欲不識見少形相。
T2122_.53.0959c13: 尋即問言。汝是我子駒那羅不。答言。我是。
T2122_.53.0959c14: 王聞其語。悶絶躄地水灑乃蘇抱著膝上。手
T2122_.53.0959c15: 摩抆眼啼泣而言。汝眼本似駒那羅。故遂爲
T2122_.53.0959c16: 字。今悉無有。以何爲名。誰挑汝眼。使汝辛
T2122_.53.0959c17: 苦樵瘁乃爾。速疾語我。我今見汝形體＊樵
T2122_.53.0959c18: 瘁。譬如猛火燒我身心都悉壞盡。子語王言。
T2122_.53.0959c19: 願莫憂惱。我自造業不可怨他。得父王書齒
T2122_.53.0959c20: 印勅挑。王立誓言。若我勅挑當自截舌。若
T2122_.53.0959c21: 與齒印當拔我齒。若我眼見自挑其眼。王後
T2122_.53.0959c22: 推察知是羅刹作書遣挑。王呼罵曰。不吉惡
T2122_.53.0959c23: 物何地載汝。汝於今者不自陷沒。汝實我怨。
T2122_.53.0959c24: 詐懷親附。種種罵訖。積胡膠火而燒殺之
T2122_.53.0959c25: 又付法藏傳云。時駒那。羅王子起大悲心。而
T2122_.53.0959c26: 白父言。今若加報於彼。必當累劫共爲怨害。
T2122_.53.0959c27: 譬如因聲即有響應。亦如嬰兒未識義理罵辱
T2122_.53.0959c28: 父母無謙敬心。而此父母豈於其兒起瞋恨
T2122_.53.0959c29: 耶。一切衆生亦復如是。常爲煩惱之所覆蔽。
T2122_.53.0960a01: 愚癡無智猶如小兒。云何倣彼而生瞋恚。王
T2122_.53.0960a02: 心毒盛不受其語。大積薪油而焚殺之
T2122_.53.0960a03: 又阿育王經云。爾時諸比丘見而問尊者優
T2122_.53.0960a04: 波毱多。有何因縁。尊者答曰。駒那羅往昔
T2122_.53.0960a05: 波羅柰國作一獵師。於山窟中得五百鹿。若
T2122_.53.0960a06: 都殺者。肉則臭爛。挑其眼出。日食一鹿。從
T2122_.53.0960a07: 是已來。五百身中常被挑眼。又於過去拘
T2122_.53.0960a08: 樓孫佛入涅槃後。時有國王。名曰端嚴。爲
T2122_.53.0960a09: 起石塔。七寶莊嚴。王死之後有一惡王。名
T2122_.53.0960a10: 曰不信。壞塔取寶。唯留土木。駒那爾時爲長
T2122_.53.0960a11: 者子。還以七寶修治此塔。復造大像共佛
T2122_.53.0960a12: 齊等。發誓願言。使我來世如似此佛得勝
T2122_.53.0960a13: 解脱。縁本造塔生尊貴家。由昔作像常得端
T2122_.53.0960a14: 正。以發願故今獲道迹
T2122_.53.0960a15: 又依王玄策西國行記云。其王心知繼室姦
T2122_.53.0960a16: 宄。飮氣而怒。捶加刑繼室所。是時輔佐並
T2122_.53.0960a17: 流配雪山東北磧鹵不毛之地。摩訶菩提寺
T2122_.53.0960a18: 聖僧名宴沙。大阿羅漢。王聞高徳。携盲子
T2122_.53.0960a19: 具白前事。垂哀眼明。僧受王請。普告國衆。
T2122_.53.0960a20: 吾明辰説深法。人持器來。以盛洟涙。是日
T2122_.53.0960a21: 道俗競馳遠赴。聞説十二因縁時衆悲傷泣
T2122_.53.0960a22: 血而已。收涙總置金槃。師立誓曰。向所説
T2122_.53.0960a23: 法其理若當。願以衆涙洗王子目令得復明。
T2122_.53.0960a24: 理若不當盲目如故。於是將涙洗眼遂平復。
T2122_.53.0960a25: 時王及子不勝喜慶。時衆咸悦皆稱善哉。聖
T2122_.53.0960a26: 力乃爾。王子即是拘那羅王。於今塔猶存
T2122_.53.0960a27: 焉
T2122_.53.0960a28: 又佛本行經云。爾時世尊乞食時至。著衣持
T2122_.53.0960a29: 鉢獨自而行。欲乞於食。漸漸到彼大兵將村。
T2122_.53.0960b01: 入彼邑已。即詣兵將婆羅門家。到其家已。即
T2122_.53.0960b02: 便進入於其門内。鋪座而坐。爾時兵將大婆
T2122_.53.0960b03: 羅門。有於二女。一名難陀。二名波羅。時
T2122_.53.0960b04: 彼二女出向佛邊。到佛所已頂禮佛足。却住
T2122_.53.0960b05: 一面。佛爲説法得須陀洹果。乞受三歸五戒
T2122_.53.0960b06: 已。即取佛鉢將好香美飮食。滿盛鉢中以用
T2122_.53.0960b07: 奉佛。爾時世尊受彼食已。從村而出。爾時
T2122_.53.0960b08: 提婆大婆羅門。從他轉聞彼大沙門來至於
T2122_.53.0960b09: 此。聞已即作思念。我昔曾請彼大沙門許施
T2122_.53.0960b10: 飮食。我今貧煎。當作何計。妻報夫提婆言。
T2122_.53.0960b11: 乞聽可説。未審爾不。我憶往昔年少之時。
T2122_.53.0960b12: 兵將大婆羅門。曾弄於我。欲求世事。我時
T2122_.53.0960b13: 不聽。彼暫指觸。而今聖夫將我與彼行於世
T2122_.53.0960b14: 事。從其隨索多少錢物。得以而爲彼大沙門
T2122_.53.0960b15: 作食布施。爾時提婆報其妻言。此事不然。我
T2122_.53.0960b16: 婆羅門理不合作如是之事。其提婆即詣兵
T2122_.53.0960b17: 將所白言。善哉善哉。唯願借貸我五百錢。若
T2122_.53.0960b18: 我能償此事善哉。脱不能償。我之夫婦二人
T2122_.53.0960b19: 詳共入汝家語汝作力。爾時兵將即與提婆
T2122_.53.0960b20: 錢足五百。而語之言。汝今將去隨意所用。
T2122_.53.0960b21: 其事若訖更不得轉從他借貸持以償我。如
T2122_.53.0960b22: 汝所要身自出力覓錢與我。爾時提婆從兵
T2122_.53.0960b23: 將邊。依法受取五百錢已。至自己家付與其
T2122_.53.0960b24: 妻。備辦飮食。即詣林中。而往佛邊。欲請
T2122_.53.0960b25: 如來。善哉大徳沙門瞿曇。唯願受我明日
T2122_.53.0960b26: 飯食。是時世尊默然受請。辭佛而去。至自
T2122_.53.0960b27: 己家。城内一切衖陌皆賣熟食。爾時提婆
T2122_.53.0960b28: 即於彼夜嚴備多種甘美飮食。其夜悉辦如
T2122_.53.0960b29: 是諸味。過夜天明家内灑掃鋪床座訖。即至
T2122_.53.0960c01: 佛邊長跪諮白。飮食已辦。願赴我家。爾時
T2122_.53.0960c02: 世尊既至食時。著衣持鉢漸漸而行。至提
T2122_.53.0960c03: 婆家隨鋪而坐。夫婦自手&T016254;持多種微妙清
T2122_.53.0960c04: 淨衆味飮食。立於佛前以奉世尊。唯願如
T2122_.53.0960c05: 來自恣而食。是時提婆奉佛食訖。別於佛邊
T2122_.53.0960c06: 鋪座而坐。坐已世尊即爲提婆如應説法。令
T2122_.53.0960c07: 歡喜已。從座而起隨意而去。爾時提婆送佛
T2122_.53.0960c08: 而出。其提婆妻從他借衣著。見佛出還即便
T2122_.53.0960c09: 解衣。置於一處。而掃除地。時有一賊。忽爾
T2122_.53.0960c10: 來偸其衣將去。時妻爲失衣故心大愁惱。提
T2122_.53.0960c11: 婆送佛還家見婦迷亂。即便問言。何故如是
T2122_.53.0960c12: 煩惱。妻報夫言。當知所借衣。不知誰偸。忽
T2122_.53.0960c13: 然失去。是時提婆聞此語已。心地迷悶不知
T2122_.53.0960c14: 所爲。作如是言。我以從他貸五百錢。用爲
T2122_.53.0960c15: 供具。汝今從他借衣而著。忽復失去。我家
T2122_.53.0960c16: 貧短以何備償。當作何計。爾時提婆求欲自
T2122_.53.0960c17: 死。即便往至屍陀林中。上大樹上欲自撲地。
T2122_.53.0960c18: 而不能墮。即復大愁。然彼賊人執其衣裳至
T2122_.53.0960c19: 屍陀林。忽爾還來。在於提婆所上樹下。掘
T2122_.53.0960c20: 地埋之。以土覆上。於上大便放訖而去。時
T2122_.53.0960c21: 彼提婆在於樹上。遙見此事。賊去以後從
T2122_.53.0960c22: 樹而下。掘取其衣。還將向舍。時提婆妻掃
T2122_.53.0960c23: 除舍内處處分除。其屋。角忽然自陷。低
T2122_.53.0960c24: 頭觀覩。地下見有一赤銅瓶。其中有金。乃
T2122_.53.0960c25: 至略説。見第二瓶第三第四悉皆是瓶。更復
T2122_.53.0960c26: 觀看其下。更見一赤銅甕。亦滿中金。彼見金
T2122_.53.0960c27: 已即大驚＊噭。指示夫言。聖夫聖夫。速來速
T2122_.53.0960c28: 來。我已得之。爾時提婆聞婦聲已。作是思惟。
T2122_.53.0960c29: 此婦可憐。何故失心。如是誑語。云我已得
T2122_.53.0961a01: 於物其前他處借衣失去。我已得衣。衣現在
T2122_.53.0961a02: 此何故唱言。我已得之。是時提婆將衣入家。
T2122_.53.0961a03: 問其妻言。居家著者。汝何所得。彼婦即便
T2122_.53.0961a04: 指示其金。語言聖夫。我得於此也。是時提
T2122_.53.0961a05: 婆復語妻言。汝所失衣我亦得也。而彼婦取
T2122_.53.0961a06: 衣向所借處還歸其主。爾時提婆作是思惟。
T2122_.53.0961a07: 我今獨自不能淹消。爾多許金。即便携將
T2122_.53.0961a08: 五百錢。直還向兵將邊。而償其債。到已語
T2122_.53.0961a09: 彼大兵將言。我從仁者貸五百錢。金以還
T2122_.53.0961a10: 汝。是時兵將語提婆言。我前語汝不得從
T2122_.53.0961a11: 他擧錢償我。唯出自家身力償我。提婆復言。
T2122_.53.0961a12: 我不從他貸取此物。兵將復問。汝從何得。提
T2122_.53.0961a13: 婆報言。我從地得此之金藏。彼不承信爾時
T2122_.53.0961a14: 提婆即將兵將。到自己家示其金藏。爾時兵
T2122_.53.0961a15: 將見一聚炭。語提婆言。汝何誑也。語我是
T2122_.53.0961a16: 炭。用作金相。是時提婆復更重語彼兵將言。
T2122_.53.0961a17: 此實眞金。非是火炭。如是再三過三已。以
T2122_.53.0961a18: 手觸彼金藏唱示言。此是金非炭。復作誓願。
T2122_.53.0961a19: 如我善業因縁力故得此金者。乞示兵將見。
T2122_.53.0961a20: 如此語已炭即爲金。兵將見此地藏金已。復
T2122_.53.0961a21: 問。汝今供養阿誰。爲天爲仙。并及善人。而
T2122_.53.0961a22: 彼與汝如是願報。提婆報言。我於今日。家
T2122_.53.0961a23: 唯供養是大沙門。奉施飯食。感應藉彼功
T2122_.53.0961a24: 徳果報當成。兵將報言。此之金藏悉皆是彼
T2122_.53.0961a25: 善業因縁故生。此報無人能奪。無人所斷。
T2122_.53.0961a26: 汝莫作疑。安隱而食
T2122_.53.0961a27: 爾時提婆作如是念。以施大沙門食生大功
T2122_.53.0961a28: 徳。心生歡喜。踊躍無量。遍滿其體。復詣佛
T2122_.53.0961a29: 邊。重請佛至家飯。佛以後夫妻二人鋪座聽
T2122_.53.0961b01: 法。佛知彼等心行體性諸使薄少。爲説四諦
T2122_.53.0961b02: 得須陀洹果。時諸比丘即諮問言。彼之提婆
T2122_.53.0961b03: 及妻等。昔作何業得此果報。復至佛邊得諸
T2122_.53.0961b04: 聖法。更造何業先貧後富。一旦如是。佛告
T2122_.53.0961b05: 比丘。昔迦葉佛所受三歸五戒。而不行布施
T2122_.53.0961b06: 者。今提婆是。然命終乞願。願値於我。以是
T2122_.53.0961b07: 因縁今得値我。以不行布施今得貧報。隨將
T2122_.53.0961b08: 食布施於我得現世報。以是因縁。汝諸比丘
T2122_.53.0961b09: 輩等。應常須向佛法僧邊生於恭敬希有之
T2122_.53.0961b10: 心猶如提婆。身現受福。以慳貪不肯布施。
T2122_.53.0961b11: 今受貧賤困苦之患
T2122_.53.0961b12: 頌曰
T2122_.53.0961b13:     有義便合 無義便離 離卦非吉
T2122_.53.0961b14:     合象成規 有功可賞 無功可治
T2122_.53.0961b15:     勿得枉濫 反報無疑
T2122_.53.0961b16: 感應縁略引一
十三驗
T2122_.53.0961b17: 周杜國之伯常
T2122_.53.0961b18: 漢時王濟左右
T2122_.53.0961b19: 漢＊時羽林中郎游殷
T2122_.53.0961b20: 晋富陽縣令王範
T2122_.53.0961b21: 晋＊時張駿
T2122_.53.0961b22: 晋＊時羊珊
T2122_.53.0961b23: 晋＊時孔基
T2122_.53.0961b24: 晋＊時庾亮
T2122_.53.0961b25: 齊＊時眞子融
T2122_.53.0961b26: 齊＊時文宣帝高洋
T2122_.53.0961b27: 梁＊時劉大夫不得字
T2122_.53.0961b28: 陳＊時武帝陳霸先
T2122_.53.0961b29: 唐王玄策行傳西域業稱
T2122_.53.0961c01: 周杜國之伯名曰＊常。爲周大夫。宣王之妾
T2122_.53.0961c02: 曰女鳩。欲通之。杜伯不可。女鳩訴之。宣王
T2122_.53.0961c03: 曰。＊常竊與妾交。宣王信之。囚杜伯于焦。使
T2122_.53.0961c04: 薜甫與司工錡殺杜伯其友左儒九諫。而王
T2122_.53.0961c05: 不聽。左儒死之。杜伯既死。即爲人見王曰。
T2122_.53.0961c06: ＊常之罪何哉。王召祝而以杜伯語告之。祝
T2122_.53.0961c07: 曰。始殺杜伯誰與王謀之。王曰。司工錡也祝
T2122_.53.0961c08: 曰。何不殺錡以謝之。宣王乃殺錡。使祝以
T2122_.53.0961c09: 謝之杜伯。杜伯猶爲人而至。言其無罪。司
T2122_.53.0961c10: 工錡又爲人而至曰。臣何罪之有。宣王告皇
T2122_.53.0961c11: 甫曰。祝也與我謀而殺人。吾所殺者又皆爲
T2122_.53.0961c12: 人而見。當奈何乎。皇甫曰殺祝以謝之。宣
T2122_.53.0961c13: 王乃殺祝以兼謝焉。又無益也。皆爲人而至。
T2122_.53.0961c14: 祝亦曰。我焉知之。奈何以此爲罪。而殺臣
T2122_.53.0961c15: 也。後三年游於圃田。從人滿野。日中杜伯
T2122_.53.0961c16: 乘白馬素衣。司工錡爲左。祝爲右。朱衣朱
T2122_.53.0961c17: 冠。起於道左。執朱弓朱矢射宣王。中心折
T2122_.53.0961c18: 脊。伏于弓衣而死
T2122_.53.0961c19: 漢時王濟左右。常於闇中就婢取濟衣物。婢
T2122_.53.0961c20: 欲姦之。其人云不敢。婢言。若不從我。我當
T2122_.53.0961c21: 大噭。此人卒不肯。婢遂呼云。某甲欲姦我。
T2122_.53.0961c22: 濟即令人殺之。此人具自陳訴。濟猶不信。故
T2122_.53.0961c23: 牽將去。顧謂濟曰。枉不可受。要當訟府君
T2122_.53.0961c24: 於天。後濟乃病。忽見此人語之曰。前具告
T2122_.53.0961c25: 實。既不見理。今便應去。濟數日卒
T2122_.53.0961c26: 漢時游殷。字幼齊。漢世爲羽林中郎將。先
T2122_.53.0961c27: 與司隸校尉胡軫有隙。軫遂誣搆殺之。殷死
T2122_.53.0961c28: 月餘。軫得病目睛脱。但言伏罪伏罪。游幼
T2122_.53.0961c29: 齊將鬼來。於是遂死
T2122_.53.0962a01: 晋富陽縣令王範。有妾桃英。殊有姿色。遂
T2122_.53.0962a02: 與閣下丁豐史華期二人姦通。範甞出行不
T2122_.53.0962a03: 還。帳内都督孫元弼。聞丁豐戸中有環珮聲。
T2122_.53.0962a04: 覘視見桃英與同被而臥。元弼叩戸扇叱之。
T2122_.53.0962a05: 桃英即起。攬裙理鬢躡履還内元弼又見華
T2122_.53.0962a06: 期帶珮桃英麝香。二人懼。元弼告之。乃共
T2122_.53.0962a07: 謗。元弼與桃英有私。範不辯察。遂殺元弼。
T2122_.53.0962a08: 有陳超者。當時在座。勸成元弼罪。後範代還
T2122_.53.0962a09: 超亦出都。看範行至赤亭山下値雷雨。日暮
T2122_.53.0962a10: 忽然有人。扶超腋徑曳將去入荒澤中。電光
T2122_.53.0962a11: 照見一鬼。面甚青黒。眼無瞳子。曰吾孫元
T2122_.53.0962a12: 弼也。訴怨皇天。早見申理。連時候汝。乃
T2122_.53.0962a13: 今相遇。超叩頭流血。鬼曰。王範既爲事主。
T2122_.53.0962a14: 當先殺之。賈景伯孫文度。在太山玄堂下。共
T2122_.53.0962a15: 定死生名録。桃英魂魄亦收在。女青亭者。
T2122_.53.0962a16: 是第三地獄名。在黄泉下。專治女鬼。投至
T2122_.53.0962a17: 天明失鬼所在。超至楊都詣範。未敢説之。便
T2122_.53.0962a18: 見鬼從外來徑入範帳。至夜範始眠。忽然大
T2122_.53.0962a19: 魘連呼不醒。家人牽青牛臨範上。并加桃
T2122_.53.0962a20: 人左索。向明小蘇。十許日而死。妾亦暴亡。
T2122_.53.0962a21: 超亦逃走長干寺。易姓名爲何規。後五年三
T2122_.53.0962a22: 月三日臨水酒酣。超云。今當不復畏此鬼也。
T2122_.53.0962a23: 低頭便見鬼影已在水中。以手搏超。鼻血大
T2122_.53.0962a24: 出。可一升許。數日而殂
T2122_.53.0962a25: 晋時張駿據有涼州。忌害鎭軍將軍武威陰
T2122_.53.0962a26: 鑒。以其宗族強大而多功也。遂諷其主簿魏
T2122_.53.0962a27: 纂。使誣鑒謀反。駿逼鑒自殺。後三年纂病。
T2122_.53.0962a28: 見鑒在側遂死
T2122_.53.0962a29: 晋時羊珊。字懿彭祖。晋世廬陵太守。爲人
T2122_.53.0962b01: 剛克麁暴。恃國姻親縱恣尤甚。睚&T030177;之嫌輒
T2122_.53.0962b02: 加刑殺。征西大將軍庾亮檻送。具以状聞。
T2122_.53.0962b03: 右司奏。珊殺郡將吏及民簡良等二百九十
T2122_.53.0962b04: 人。徒謫一百餘人。應棄市。依八議請宥。顯
T2122_.53.0962b05: 宗詔曰。此事古今所未有。此而可忍孰不可
T2122_.53.0962b06: 忍。何八議之有。可獄所賜命。珊兄子賁。先
T2122_.53.0962b07: 尚南郡公主。自表解婚。詔不許。琅邪孝王
T2122_.53.0962b08: 妃山氏珊之甥也。苦以爲請。於是司徒王
T2122_.53.0962b09: 遵。啓珊罪不可容恕宜極重法。山太妃憂
T2122_.53.0962b10: 感動疾。陛下罔極之恩。宜蒙生全之宥。於是
T2122_.53.0962b11: 下詔曰。山太妃唯此一甥發言摧鯁。乃至
T2122_.53.0962b12: 吐血。情慮深重。朕丁荼毒。受太妃撫育之
T2122_.53.0962b13: 恩。同於慈親。若不堪難忍之病。以致頓弊。
T2122_.53.0962b14: 朕亦何顏以寄。今便原珊生命。以慰太妃
T2122_.53.0962b15: 渭陽之恩。於是除名爲民。少時疾病。＊常
T2122_.53.0962b16: 見簡良等曰。枉豈可受。今來相取。自申黄
T2122_.53.0962b17: 泉。經宿而死
T2122_.53.0962b18: 晋時會稽孔基。勤學有志操。憑結族人孔敝
T2122_.53.0962b19: 敝使其二子以基爲師。而敝子並凶猥。趣
T2122_.53.0962b20: 尚不同。基屡言之於敝。此兒常有忿恚。敝
T2122_.53.0962b21: 尋喪亡。服制既除。基以宿舊乃齎羊酒往看
T2122_.53.0962b22: 言子。子猶懷宿怨。潜遣奴於路側殺基。奴
T2122_.53.0962b23: 還未至。仍見基來。張目攘袂。厲聲言曰。姦
T2122_.53.0962b24: 醜小竪人面獸心。吾蒙顧在昔敦戢平生。有
T2122_.53.0962b25: 何怨惡候道見害。慢天忘父。人神不容。要
T2122_.53.0962b26: 當斷汝家種。從此之後數數見形。孔氏無幾。
T2122_.53.0962b27: 大兒向厠忽便絶倒。駱驛往看已斃於地。次
T2122_.53.0962b28: 者尋復病殂。兄弟無後
T2122_.53.0962b29: 晋時庾亮誅陶。後稱。咸康五年冬節會。文
T2122_.53.0962c01: 武數十人忽然悉起向階拜揖。庾驚問故。並
T2122_.53.0962c02: 云。陶公來。陶公是稱父偘也。庾亦起迎。陶
T2122_.53.0962c03: 公扶兩人。悉是舊怨。傳詔左右數十人皆操
T2122_.53.0962c04: 伏戈。陶公謂庾曰。老僕擧君自代。不圖此
T2122_.53.0962c05: 恩反戮其孤。故來相問。陶稱何罪。身已得
T2122_.53.0962c06: 訟於帝矣。庾不得一言。遂寢疾入年一日
T2122_.53.0962c07: 死右此八驗
出怨魂志
T2122_.53.0962c08: 齊眞子融。齊世甞爲井陘開嶮阻使。賂貨
T2122_.53.0962c09: 甚多。爲人所糺。齊主欲以行法。意在窮治。
T2122_.53.0962c10: 乃付并州城局參軍事崔瑗與中書舍人蔡
T2122_.53.0962c11: 暉。共考其獄。然子融之事皆在赦前。瑗等
T2122_.53.0962c12: 觀望上意抑爲赦。後子融臨刑之際。＊怨訴
T2122_.53.0962c13: 百端。既不見理。乃誓曰若此等平吉。是無
T2122_.53.0962c14: 天道。後十五日法。瑗無病暴死。經一年
T2122_.53.0962c15: 許。蔡暉臥疾。膚肉爛墮。都盡苦楚。百許
T2122_.53.0962c16: 日殂
T2122_.53.0962c17: 齊文宣帝。高洋既死。太子殷嗣位。年號乾
T2122_.53.0962c18: 明。文宣同母弟常山王演。本在并州權勢甚
T2122_.53.0962c19: 重。因文宣山事隨梓宮出。鄴以地望見疑。仍
T2122_.53.0962c20: 留爲録尚書事。王遂忿怒。潜生異計。上省
T2122_.53.0962c21: 之曰。内外百僚皆來集會。即收縛乾明腹心
T2122_.53.0962c22: 尚書令楊遵産等五人。皆爲事奏斬之。尋
T2122_.53.0962c23: 亦廢乾明而自立。是爲孝照帝。後在并州。
T2122_.53.0962c24: 望氣者奏。鄴中有天子氣。平秦王高歸彦勸
T2122_.53.0962c25: 殺乾明。遂鎖向并州盡之。其年孝＊照數見
T2122_.53.0962c26: 文宣。作諸妖怪。就其索兒。備爲&T032024;禳。終不
T2122_.53.0962c27: 能遣而死
T2122_.53.0962c28: 梁江陵陷時有關内人。梁元暉俘獲一士大
T2122_.53.0962c29: 夫。姓劉。位日新城失其名字。先此人先遭
T2122_.53.0963a01: 侯景亂喪失家口。唯餘小男年始數歳。躬自
T2122_.53.0963a02: 檐抱。又著連枷値雪。塗不能前進。元暉
T2122_.53.0963a03: 逼令棄去。劉君愛惜以死爲請。遂強奪取擲
T2122_.53.0963a04: 之雪中。杖伯交下驅蹙使去。劉乃歩歩迴
T2122_.53.0963a05: 首號＊噭斷絶。辛苦頓弊。加以悲傷數日而
T2122_.53.0963a06: 死。死後元暉日日見劉曳手索兒。因此得病。
T2122_.53.0963a07: 雖復對之悔謝。來殊不已。元暉載病。到家
T2122_.53.0963a08: 而終
T2122_.53.0963a09: 陳武帝陳霸。先既害梁大司馬王僧辯。次
T2122_.53.0963a10: 討諸將。義興太守韋載。黄門郎放第四子
T2122_.53.0963a11: 也。爲王公固守。陳主頻遣攻圍不克。後重
T2122_.53.0963a12: 征之。誘説載白。王公親黨皆已殄滅。此一
T2122_.53.0963a13: 孤城何所希冀。過爾相抵耶。若能見降不
T2122_.53.0963a14: 失富貴。載答曰。士感知已本爲王公。所以
T2122_.53.0963a15: 抗禦大軍致成讎敵。今亦承明公盡定江左。
T2122_.53.0963a16: 窮城自守必無生路。但鋒刃屡交殺傷過甚。
T2122_.53.0963a17: 軍人忿怒恐不見全。老母在堂彌懼禍及。所
T2122_.53.0963a18: 以苟延日月。未能束手耳。必有誓約不敢久
T2122_.53.0963a19: 勞神武。陳主乃遣刑白馬爲誓。載遂開門。陳
T2122_.53.0963a20: 主亦示寛信。還楊都後。陳主即位。遣載從
T2122_.53.0963a21: 征。以小遲晩。因宿憾斬之。尋於大殿看事。
T2122_.53.0963a22: 便見載來。驚起入内。移坐光嚴殿載又逐入。
T2122_.53.0963a23: 顧訪左右。皆無所見。因此得病死右四驗出
冥祥記
T2122_.53.0963a24: 唐王玄策行傳云。摩伽陀國法。若犯罪者。不
T2122_.53.0963a25: 加拷掠。唯以神稱之。稱人之法。以物與人
T2122_.53.0963a26: 輕重相似者。置稱一頭。人處一頭。兩頭衡平
T2122_.53.0963a27: 者。又作一符。亦以別物。等其輕重。即以符
T2122_.53.0963a28: 繋人項上。以所稱別物添前物。若人無罪。即
T2122_.53.0963a29: 稱物頭重。若人有罪則物頭輕。據此輕重以
T2122_.53.0963b01: 善惡科罪。剜眼截腕。斬指刖足。視犯輕重。
T2122_.53.0963b02: 以行其刑。若小罪負債之流等。並鎖其兩脚
T2122_.53.0963b03: 用爲罰罪
T2122_.53.0963b04: 法苑珠林卷第九十一
T2122_.53.0963b05:
T2122_.53.0963b06:
T2122_.53.0963b07:
T2122_.53.0963b08: 法苑珠林卷第九十二
T2122_.53.0963b09: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0963b10: 利害篇第九十二此有二部
T2122_.53.0963b11: 述意部第一
T2122_.53.0963b12: 夫三界含識四生禀命。六情攀縁七識結業。
T2122_.53.0963b13: 欲火所燒貪心難滿。事等駛河作同沃焦。故
T2122_.53.0963b14: 以尺波寸影。大力所不能駐。月御日車雄才
T2122_.53.0963b15: 莫之能遏。其間飮苦餐毒抱痛。銜悲身口
T2122_.53.0963b16: 爲十使所。由意思乃爲八疵之。主皆爲愛
T2122_.53.0963b17: 著。妻子財色拘。靽致使無始至今常受八
T2122_.53.0963b18: 苦。自作教他相續不絶。見善不讃聞惡隨喜。
T2122_.53.0963b19: 焚林涸澤走犬揚鷹窮鄭衞之響。極甘旨之
T2122_.53.0963b20: 味。戲笑爲惡儵忽成非。侮慢形像&T020717;踐塔
T2122_.53.0963b21: 寺。不敬方等毀離和合。自定權衡棄他斗
T2122_.53.0963b22: 斛。愧心負理慚謝欺親。雖七尺非他方寸
T2122_.53.0963b23: 在我。而能惺其情性在人未易。恣此心口
T2122_.53.0963b24: 衆罪所集。並願道俗各運丹誠。洗蕩邪貪永
T2122_.53.0963b25: 離慾火。身口清淨行願具足。消三障業朗三
T2122_.53.0963b26: 達智。五眼六通得意自在。五蓋六塵於茲永
T2122_.53.0963b27: 絶也
T2122_.53.0963b28: 引證部第二
T2122_.53.0963b29: 如大莊嚴論云。佛言。我昔曾聞。有一比丘。
T2122_.53.0963c01: 在一國中城邑聚落競共供養。同出家者憎
T2122_.53.0963c02: 嫉誹謗。比丘弟子。聞是誹謗。白其師言。某
T2122_.53.0963c03: 甲比丘誹謗和尚。時彼和＊尚聞是語已。即
T2122_.53.0963c04: 喚謗者。善言慰喩以衣與之。諸弟子等白其
T2122_.53.0963c05: 師言。彼誹謗人是我之怨。云何和＊尚慰喩
T2122_.53.0963c06: 與衣。師答之言彼誹謗者。於我有恩。應當供
T2122_.53.0963c07: 養。即説偈言
T2122_.53.0963c08:     如雹害禾穀 有人能遮斷
T2122_.53.0963c09:     田主甚歡喜 報之以財帛
T2122_.53.0963c10:     彼謗是親厚 不名爲怨家
T2122_.53.0963c11:     遮我利養雹 我應報其恩
T2122_.53.0963c12:     如彼提婆達 利養＊雹所害
T2122_.53.0963c13:     由其貪著故 善法無毫釐
T2122_.53.0963c14:     如以毛繩戮 皮斷肉骨壞
T2122_.53.0963c15:     髓斷及爾心 利養過毛繩
T2122_.53.0963c16:     絶於持戒皮 能破禪定肉
T2122_.53.0963c17:     析於智慧骨 滅妙善心髓
T2122_.53.0963c18:     由貪利養故 不樂閑靜處
T2122_.53.0963c19:     心常縁利養 晝夜不休息
T2122_.53.0963c20: 又雜寶藏經云。爾時阿闍世王。爲提婆達多
T2122_.53.0963c21: 日送五百釜飯。多得利養。諸比丘皆白世尊
T2122_.53.0963c22: 知。佛言。比丘莫羨提婆得利養事。即説偈
T2122_.53.0963c23: 言
T2122_.53.0963c24:     芭蕉生實苦 蘆竹&T033759;亦然
T2122_.53.0963c25:     駏驉懷妊死 騾驢亦復然
T2122_.53.0963c26:     愚貪利養害 智者所嗤笑
T2122_.53.0963c27: 是故佛語比丘。利養者是大災害。能作障難。
T2122_.53.0963c28: 乃至羅漢亦爲利養之所障難。比丘問言。此
T2122_.53.0963c29: 能作何障。佛言。利養之害。能破皮破肉破
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