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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.1013a01:     聖迹隱顯 隨人廢興 至誠即感
T2122_.53.1013a02:     匪信難矜 冀存敬學 教被眞宗
T2122_.53.1013a03:     迷斯厥理 寧解困窮◎
T2122_.53.1013a04: 法苑珠林卷第九十八
T2122_.53.1013a05:
T2122_.53.1013a06:
T2122_.53.1013a07:
T2122_.53.1013a08: 法苑珠林卷第九十九
T2122_.53.1013a09: 　＊西明寺沙門釋道＊世撰　
T2122_.53.1013a10: ◎雜要篇第九十九此有十部
T2122_.53.1013a11:   述意部　四依部　四果部　四食部
T2122_.53.1013a12: 淨口部　鳴鍾部　入衆部　求法部
T2122_.53.1013a13: 衰相部　雜行部
T2122_.53.1013a14: 述意部第一
T2122_.53.1013a15: 夫神理無聲。因言辭以寫意。言＊辭無迹。縁
T2122_.53.1013a16: 文字以圖音。故字爲言蹄。言爲理筌。音義
T2122_.53.1013a17: 合符。不可偏失。是以文字應用彌綸宇宙。
T2122_.53.1013a18: 雖迹繁翰墨而理契乎神。但以經論浩博具
T2122_.53.1013a19: 録難周。記傳紛綸事有廣略。所以導達群方
T2122_.53.1013a20: 開示後學。設教縁迹煥然備悉。訓俗事源
T2122_.53.1013a21: 欝爾咸在。搜檢條章討撮樞要。緝綴紙筆具
T2122_.53.1013a22: 列前篇。其餘雜務汲引濟俗。現可行者。疏
T2122_.53.1013a23: 之於後。冀令昏昧漸除法燈遐照也
T2122_.53.1013a24: 四依部第二
T2122_.53.1013a25: 夫根鈍時澆信堅難具。行淺徳劣智正易迷。
T2122_.53.1013a26: 要須機教相符文理洞備。故經曰。雖誦千章
T2122_.53.1013a27: 不行何益。今立正義須憑宗意。教有權實。行
T2122_.53.1013a28: 有昏明。故得月而指自忘。得意而言自息。豈
T2122_.53.1013a29: 意得道門猶行封滯。故經説四依區分三位。
T2122_.53.1013b01: 一是人四依。即是四依開士。謂從初賢至於
T2122_.53.1013b02: 極聖。人資無漏。法體性空。據此依承聖無邪
T2122_.53.1013b03: 倒。二是行四依。即是乞食著糞掃衣。頭陀蘭
T2122_.53.1013b04: 若樹下而坐。三是法四依。如下具述。立此三
T2122_.53.1013b05: 法成末代之龜鏡。信是衆行之宗師。大聖致
T2122_.53.1013b06: 詞終無虚設。准教行事畢正非邪。初二四依
T2122_.53.1013b07: 非今俗用。附在別章且述法依。驗知邪正
T2122_.53.1013b08: 惟以無相好佛尚惑魔形。況有識凡夫能無
T2122_.53.1013b09: 受亂。故立法依顯成楷定也
T2122_.53.1013b10: 第一依法不依人者。人惟情有。法乃軌模。性
T2122_.53.1013b11: 空正理。體離非妄。即用此法爲正法依。涅
T2122_.53.1013b12: 槃經極教盛明斯轍。今行事者隨情妄述。多
T2122_.53.1013b13: 棄法逐人。從人起則。致乖遺寄陷溺身心。
T2122_.53.1013b14: 若能反彼俗心憑准聖量。隱心行務知非性
T2122_.53.1013b15: 空。乘持此心以爲道路。一分知非明順空理。
T2122_.53.1013b16: 一分厭觀。明違有事。如此安心名修趣法
T2122_.53.1013b17: 性眞道
T2122_.53.1013b18: 第二依義不依語者。語是言説。正是張筌。義
T2122_.53.1013b19: 爲達理。化物之道。證解已後慮絶杜言。法
T2122_.53.1013b20: 尚應捨何況非法。故經有捨筏之喩。人懷目
T2122_.53.1013b21: 撃之談。不以言筌意表。得意息言。月喩妙
T2122_.53.1013b22: 指。無宜不曉。今謂得義。乃是誦言。眞行道
T2122_.53.1013b23: 者。常觀常破。常觀依語。常破隨義。謂言隨
T2122_.53.1013b24: 義。還是誦言。但無始妄習執見鏗然。靜退
T2122_.53.1013b25: 詳研方知此過。不爾奔飛追聲不及。又可
T2122_.53.1013b26: 思惟
T2122_.53.1013b27: 第三依智不依識者。謂識現行隨塵分別。眼
T2122_.53.1013b28: 色耳聲耽迷不覺。與牛羊而等度。同邪凡而
T2122_.53.1013b29: 共行。大聖示教境是自心。下愚氷執塵爲識
T2122_.53.1013c01: 外。所以化導無由。捨之是知。滯歸凡識。倒遣
T2122_.53.1013c02: 聖心。愚迷履歴。常淪三倒。勇勵特達。念動
T2122_.53.1013c03: 即知。名爲依識。知流須返。名隨分智。如是
T2122_.53.1013c04: 加功漸増明大。後見塵境知非外來。境非心
T2122_.53.1013c05: 外是自心相。安有愚迷生増生愛。思擇不
T2122_.53.1013c06: 已解異牛羊。有人問。卿立如此論明智異
T2122_.53.1013c07: 愚如何達觀猶稱凡識。答聖智無涯積空顯
T2122_.53.1013c08: 徳。豈惟一述即謂清升。此但得語。隨言還
T2122_.53.1013c09: 執。深知此執。無始習熏。三祇無間。方能傾
T2122_.53.1013c10: 盡。雜血之乳。不可漏言。起伏之相。於是乎
T2122_.53.1013c11: 在。如經説。初地行施餘隨分修。高軌立儀
T2122_.53.1013c12: 令人修學。何言一解剩能窮智。必智可窮。未
T2122_.53.1013c13: 曰高勝。今人口誦其空心未忘有。騰空不起
T2122_.53.1013c14: 入火逾難。倶是心相封迷故爾。後得通達隨
T2122_.53.1013c15: 心轉用。豈不鳥之游空。自常如布之火澣。
T2122_.53.1013c16: 不足怪也
T2122_.53.1013c17: 第四依了義經不依不了義經者。此之兩經
T2122_.53.1013c18: 竝聖言量。凡入道者。率先曉之。則無事不
T2122_.53.1013c19: 通。有疑皆決。但群生性識深淺利鈍不同。致
T2122_.53.1013c20: 令大聖隨情別説。然據至道但是自心。故經
T2122_.53.1013c21: 云。三界上下法義唯心。此就世界依報以明
T2122_.53.1013c22: 心也。又云。如如與眞際。涅槃及法界。種種
T2122_.53.1013c23: 意生身。佛説唯心量。此據出世法體以明
T2122_.53.1013c24: 心也。終窮至實畢到斯源。隨流赴感還宗
T2122_.53.1013c25: 了義。故加以法約定權機也
T2122_.53.1013c26: 如大集經云。復次舍利弗。菩薩摩訶薩有四
T2122_.53.1013c27: 依法亦不可盡。何等爲四。依義不依語。依智
T2122_.53.1013c28: 不依識。依了義經不依不了義經。依法不依
T2122_.53.1013c29: 人。云何依義不依語。語者若入世法而有可
T2122_.53.1014a01: 説。義者解出世法無文字相。語者若説布施
T2122_.53.1014a02: 戒忍進禪智慧調伏擁護。義者知施戒忍進
T2122_.53.1014a03: 禪智慧入於平等。語者稱説生死。義者知生
T2122_.53.1014a04: 死無性。語者説涅槃味。義者知涅槃無性。語
T2122_.53.1014a05: 者若説乘隨所安止。義者善知諸乘入一相
T2122_.53.1014a06: 智門。語者若説諸捨。義者三種清淨。語者説
T2122_.53.1014a07: 身口意受持淨戒功徳威儀。義者了身口意
T2122_.53.1014a08: 皆無所作而能護持一切淨戒。語者若説忍
T2122_.53.1014a09: 辱斷除恚怒貢高憍慢。義者了達諸法得無
T2122_.53.1014a10: 生忍。語者若説勤行一切善根。義者安住精
T2122_.53.1014a11: 進無有始終。語者若説諸禪解脱三昧三摩跋
T2122_.53.1014a12: 提。義者知滅盡定。語者悉能聞持一切文字
T2122_.53.1014a13: 智慧根本。義者知是慧義不可宣説。語者説
T2122_.53.1014a14: 三十七助道之法。義者正知修行諸助道法
T2122_.53.1014a15: 能證於果。語者説苦集道諦。義者於滅諦。
T2122_.53.1014a16: 語者説無明根本乃至生縁老死。義者知無
T2122_.53.1014a17: 明滅乃至老死滅。語者説助定慧法。義者明
T2122_.53.1014a18: 解脱智。語者説貪恚癡。義者解不善根即
T2122_.53.1014a19: 是解脱。語者説障礙法。義者得無礙解脱。語
T2122_.53.1014a20: 者稱説三寶無量功徳。義者三寶功徳離欲
T2122_.53.1014a21: 法性同無爲相。語者説從發心至坐道場修
T2122_.53.1014a22: 集莊嚴菩提功徳。義者以一念慧覺一切法。
T2122_.53.1014a23: 舍利弗。擧要言之。能説八萬四千法聚是名
T2122_.53.1014a24: 爲語。知諸文字不可宣説。是名爲義
T2122_.53.1014a25: 云何依智不依於識。識者四識住處。何等爲
T2122_.53.1014a26: 四。色識住處。受想行識住處。智者解了四
T2122_.53.1014a27: 識性無所住。識者若識地大水火風大。智者
T2122_.53.1014a28: 識住四大法性無別。識者眼識色住。耳鼻舌
T2122_.53.1014a29: 身意識法住。智者内性寂滅外無所行。了知
T2122_.53.1014b01: 識法無有憶想。識者專取所縁思惟分別。智
T2122_.53.1014b02: 者心無所縁不取相貌。於諸法中無所悕求。
T2122_.53.1014b03: 識者行有爲法。智者知無所行無爲法性無
T2122_.53.1014b04: 有識知。識者生住滅相。智者無生住滅相。舍
T2122_.53.1014b05: 利弗。是名依智不依於識
T2122_.53.1014b06: 云何依了義經不依不了義經。不了義經者。
T2122_.53.1014b07: 分別修道。了義經者。不分別果。不了義經
T2122_.53.1014b08: 者。所作何業信有果報。了義經者。盡諸煩
T2122_.53.1014b09: 惱。不了義經者。呵諸煩惱。了義經者。讃白
T2122_.53.1014b10: 淨法。不了義經者。説生死苦惱。了義經者。
T2122_.53.1014b11: 説生死涅槃一相無二。不了義經者。讃説
T2122_.53.1014b12: 種種莊嚴文字。了義經者。説甚深經難持難
T2122_.53.1014b13: 了。不了義經者。多爲衆生説罪福相令聞法
T2122_.53.1014b14: 者心生欣慼。了義經者。凡所演説必令聽者
T2122_.53.1014b15: 心得調伏。不了義經者。若説我人衆生等。無
T2122_.53.1014b16: 有施受者。而爲他説有施受。了義經者。説
T2122_.53.1014b17: 空無相無願無作。無有我人衆生作者受者。
T2122_.53.1014b18: 常説無量諸解脱門。是名依了義經不依不
T2122_.53.1014b19: 了義經。云何依法不依於人。人者攝取人見
T2122_.53.1014b20: 作者受者。法者解無人見作者受者。人者
T2122_.53.1014b21: 凡夫善人信行人八人四果人辟支佛人菩薩
T2122_.53.1014b22: 人。一人出世多所利益。多人受樂。憐愍世
T2122_.53.1014b23: 間生大悲心。於人天中多所饒潤。所謂諸佛
T2122_.53.1014b24: 等。依世諦故。爲化衆生。故作是説。若有攝
T2122_.53.1014b25: 取如是見者。是謂依人。如來爲化攝人見者。
T2122_.53.1014b26: 故説依法不依於人。一切平等無別異性。猶
T2122_.53.1014b27: 如虚空。若有依止是法性者。終不復離一
T2122_.53.1014b28: 相之法。同一法性。是故言依一切法不依於
T2122_.53.1014b29: 人。舍利弗。是名菩薩摩訶薩四依無盡
T2122_.53.1014c01: 四果部第三
T2122_.53.1014c02: 如修行道地經云。其修行者已得初果道迹。
T2122_.53.1014c03: 知諸五欲皆歸無常。不能盡除。所以者何。由
T2122_.53.1014c04: 見色聲香味細滑之念。故起愛欲未能斷除。
T2122_.53.1014c05: 譬如梵志。淨潔自喜。詣下舍後。卒汚於指。行
T2122_.53.1014c06: 語金師。指汚不淨。以火燒之。金師諫曰。勿
T2122_.53.1014c07: 發是心。有餘方便除此不淨。以灰土拭之。用
T2122_.53.1014c08: 水洗之。設吾火燒卿不能忍。火熱毒痛自觸
T2122_.53.1014c09: 其身。更甚于前。梵志子聞即懷瞋恚。便罵
T2122_.53.1014c10: 金師。莫以己心量度他人。自不能忍謂人不
T2122_.53.1014c11: 堪。吾無所用手有垢汚。不敢行路畏人觸
T2122_.53.1014c12: 我。吾儻近之失吾道徳。世所道術天文地理。
T2122_.53.1014c13: 一切典籍無不知之。曷因不淨著五手指。勿
T2122_.53.1014c14: 得停久。當隨我言除其指穢也。金師聞之。燒
T2122_.53.1014c15: 鉗正赤以榻彼指。梵志得熱痛不能忍。掣
T2122_.53.1014c16: 指著口。金師大笑。謂年少言。卿自稱譽。聰
T2122_.53.1014c17: 明博學。採古知今。無不該通。清淨無瑕。於
T2122_.53.1014c18: 今無耐。持不淨指含著口中。當知輕躁未
T2122_.53.1014c19: 足爲師。梵志報曰。不遭痛時見指不淨。適
T2122_.53.1014c20: 遇火毒即忘指穢。求道如是。長夜修習離於
T2122_.53.1014c21: 愛欲。適見好色婬意還動。所以者何。諸根
T2122_.53.1014c22: 未制。諸漏未盡。邪根未除。正定未發。宿愛
T2122_.53.1014c23: 不除。染欲還起。於是頌曰
T2122_.53.1014c24:     以見色欲求所習 雖便解義至道迹
T2122_.53.1014c25:     頭戴想華續聞香 如江詣海志欲然
T2122_.53.1014c26: 第二道迹斯陀含人。自念我身。不宜習此婬
T2122_.53.1014c27: 欲如餘凡夫。説情欲穢樂於無欲。晝夜觀察
T2122_.53.1014c28: 修習汚露。婬怒癡尠得往來道。一反還世
T2122_.53.1014c29: 斷勤苦原。以得往還。於諸愛欲無起清淨。婬
T2122_.53.1015a01: 怒癡薄。心常未斷。固有惱患。譬如男子有
T2122_.53.1015a02: 婦端正面目無瑕。以諸瓔珞莊嚴其身。夫甚
T2122_.53.1015a03: 愛敬。雖有是色。然是婬鬼。非是眞人。唯
T2122_.53.1015a04: 人肉血以爲飮食。有人語夫。卿婦羅刹肉血
T2122_.53.1015a05: 爲食。夫不信人數數語之。夫心遂疑意欲試
T2122_.53.1015a06: 之。夜臥揚出鼾聲如眠。婦謂定眠。竊起出
T2122_.53.1015a07: 城。詣於塚間。夫尋逐後。見婦脱衣及諸寶
T2122_.53.1015a08: 飾却著一面。面色變惡。口出長牙。頭上焔
T2122_.53.1015a09: 然。眼赤如火。甚爲可畏。前近死人。手掴其
T2122_.53.1015a10: 肉。口齧食之。夫見如是。爾乃知之非人是
T2122_.53.1015a11: 鬼。便急還家臥於床上。婦即尋還來趣夫
T2122_.53.1015a12: 床。復臥如故。其夫見婦莊嚴瓔珞面色端正。
T2122_.53.1015a13: 乃還親近。假使念之在於塚間噉死人肉。心
T2122_.53.1015a14: 雖穢厭又懷恐悑。迴心觀婦還起欲心。得
T2122_.53.1015a15: 往還道斯陀含人若見外形端正姝好。婬意
T2122_.53.1015a16: 還動。若説汚露瑕穢不淨婬意即滅。於是頌
T2122_.53.1015a17: 曰
T2122_.53.1015a18:     變化人身如脱鎧 作婬鬼形詣塚間
T2122_.53.1015a19:     便噉死屍如食飮 夫爾乃知是羅刹
T2122_.53.1015a20: 第三道迹阿那含人。得不還者。見前得往還
T2122_.53.1015a21: 者。心自念言。吾於欲界三結已薄。其餘尠
T2122_.53.1015a22: 耳。還觀聖諦見欲愛之瑕。多苦少安。不宜
T2122_.53.1015a23: 習欲如凡衆庶。志在情欲如倉蠅著屍。吾
T2122_.53.1015a24: 何不除。令婬怒癡得滅無餘。得盡漏禪然後
T2122_.53.1015a25: 安隱。譬如有人在於盛暑。不能堪熱求扇自
T2122_.53.1015a26: 扇。慕水洗浴。往來如是。見婬怒癡。以爲甚
T2122_.53.1015a27: 熱。念求不還。於是修行作惡露觀。永脱色
T2122_.53.1015a28: 慾及諸怒癡。諦見五陰所從起滅。滅盡爲
T2122_.53.1015a29: 定。知見如是。便斷五結而無陰蓋。得不還
T2122_.53.1015b01: 道。阿那含果不退還世。以脱愛欲無有諸
T2122_.53.1015b02: 癡。婬鬼之患即獲清涼。無有衆熱。若覩色
T2122_.53.1015b03: 欲常見不淨則知瑕穢。譬如遠方有賈客來
T2122_.53.1015b04: 各當疲極。値二十九日夜冥無月。至於半夜
T2122_.53.1015b05: 來到城門。門閉不開。繞至南牆有汪水天雨
T2122_.53.1015b06: 之池。死屍鷄狗雜類之蟲。或活或死。或沈
T2122_.53.1015b07: 或浮。百千萬億。跳踉戲樂。并及城中掃除
T2122_.53.1015b08: 糞穢。髮毛便利悉棄水中。衆人遠客。初未
T2122_.53.1015b09: 曾至不識是非。疲極飢渇恣意飮之。并患熱
T2122_.53.1015b10: 乏脱衣沐浴。身覺止疲安隱喜臥。至於天明
T2122_.53.1015b11: 疲解寤已。更詣池所欲取水用。見水不淨非
T2122_.53.1015b12: 常汚惡。或有捨走。或有閉目。或有塞鼻。或
T2122_.53.1015b13: 有嘔吐。於是頌曰
T2122_.53.1015b14:     譬如城傍水 種種居不淨
T2122_.53.1015b15:     遠來値門閉 衆共止此池
T2122_.53.1015b16:     初來不覺知 飢渇而取飮
T2122_.53.1015b17:     并洗除熱乏 疲極得臥寐
T2122_.53.1015b18:     天曉至水邊 審覩知不淨
T2122_.53.1015b19:     衆人共厭惡 各各懷嘔吐
T2122_.53.1015b20:     以得第三道 見欲樂不安
T2122_.53.1015b21:     入禪定無患 觀欲如瑕水
T2122_.53.1015b22: 爾時那含。修行道時。樂於禪定。省于愛欲。
T2122_.53.1015b23: 如彼＊賈客惡不淨水。亦如嬰兒癡弄不淨。年
T2122_.53.1015b24: 漸長大捨前所戲更樂餘事。至於老邁悉捨
T2122_.53.1015b25: 前法。以法自娯。已得不還之道亦復如是。
T2122_.53.1015b26: 見諸生死五道所樂。猶如小兒戲。轉更精進。
T2122_.53.1015b27: 欲脱始終。不樂求生。於是頌曰
T2122_.53.1015b28:     譬如有小兒 在地弄不淨
T2122_.53.1015b29:     年遂向長大 捨戲轉樂餘
T2122_.53.1015c01:     修行亦如是 求護度三界
T2122_.53.1015c02:     爾時遂精進 具足成四道
T2122_.53.1015c03: 第四無學羅漢。修行道時。以在學地不樂始
T2122_.53.1015c04: 終都無所樂。弗貪三界。斷一切結。三毒永
T2122_.53.1015c05: 亡。志念根力及諸覺意。見滅爲寂譬如王放
T2122_.53.1015c06: 醉象牙利凶惡遇者皆死。亦如毒龍常吐毒
T2122_.53.1015c07: 氣値者悉亡。亦如蚖蝮常懷瞋毒觸者並害。
T2122_.53.1015c08: 三毒煩惱亦復如是。興觸皆害墜墮三界。唯
T2122_.53.1015c09: 有十力覺意解脱。無能除斷。修行自念。當
T2122_.53.1015c10: 如今時。已成羅漢。得無所著。諸漏永盡。修
T2122_.53.1015c11: 潔梵行。所作已辦。棄捨重擔。逮得己利。生
T2122_.53.1015c12: 死已斷。獲平等慧。成無學法。以度彼此。於
T2122_.53.1015c13: 是頌曰
T2122_.53.1015c14:     其王放醉象 凶害牙甚利
T2122_.53.1015c15:     諸龍蛇懷毒 遇者皆當死
T2122_.53.1015c16:     皆化令調伏 還得善攝心
T2122_.53.1015c17:     衆患盡無餘 三界無所畏
T2122_.53.1015c18:     修行住學地 不動成聖道
T2122_.53.1015c19:     已逮得己利 度苦常獲安
T2122_.53.1015c20:     已絶於五品 具足成六通
T2122_.53.1015c21:     蠲除諸塵勞 如水＊澣衣垢
T2122_.53.1015c22:     是謂爲正士 隨順佛聖教
T2122_.53.1015c23:     最上無塵垢 故説無學地
T2122_.53.1015c24: 四食部第四
T2122_.53.1015c25: 如増一阿含經云。爾時世尊告諸比丘。衆生
T2122_.53.1015c26: 之類有四種食長養衆生。何等爲四。所謂段
T2122_.53.1015c27: 食。或大或小。更樂食念食識食。是謂四食。
T2122_.53.1015c28: 彼云何段食。謂今人中所食入口之物可食
T2122_.53.1015c29: 噉者。是謂段食。云何更樂食。謂衣裳繖蓋
T2122_.53.1016a01: 雜香華熏火。及香油與婦人集聚。諸餘身體
T2122_.53.1016a02: 所更樂者。是謂更樂食。云何念食。謂意中
T2122_.53.1016a03: 所念所想所思惟者。或以口説。或以體觸。及
T2122_.53.1016a04: 諸所持之法。是謂念食。云何識食。謂意之
T2122_.53.1016a05: 所知。梵天爲首。乃至有想無想天。以識爲
T2122_.53.1016a06: 食。是謂識食。以此四食流轉生死
T2122_.53.1016a07: 又増一經云。世尊告阿那律曰。一切諸法
T2122_.53.1016a08: 由食而存。眼以眠爲食。耳以聲爲食。鼻以
T2122_.53.1016a09: 香爲食。舌以味爲食。身以細滑爲食。意以
T2122_.53.1016a10: 法爲食。涅槃以無放逸爲食
T2122_.53.1016a11: 爾時佛告諸比丘。如此妙法夫觀食有九事。
T2122_.53.1016a12: 人間有四食。一段食。二更樂食。三念食。四
T2122_.53.1016a13: 識食。復有五種。是出世間食。一禪食。二
T2122_.53.1016a14: 願食。三念食。四八解脱食。五喜食。是出世
T2122_.53.1016a15: 間之表。當共專念捨除四種之食。求辦出
T2122_.53.1016a16: 世之食
T2122_.53.1016a17: 又正法念經云。若有衆生。信心悲心以種種
T2122_.53.1016a18: 食施人。命終生質多羅天受種種樂。命終得
T2122_.53.1016a19: 受人身。大富饒財。常行正法
T2122_.53.1016a20: 又正法念經云。若有衆生見諸病人。施其湯
T2122_.53.1016a21: 藥令離病苦。命終生欲境天受五欲樂。從天
T2122_.53.1016a22: 命終若得人身。大富多財。若見病人臨終渇
T2122_.53.1016a23: 病。以石蜜漿。若氷水施。此人命終生清涼天
T2122_.53.1016a24: 受天快樂。從天命終得受人身常離飢渇
T2122_.53.1016a25: 又五分律云。若月直&MT01142;食人。欲知生熟鹹
T2122_.53.1016a26: 酢。得貯掌中舌舐甞之齊法經不許口嘗者爲
無好心貪心嘗故犯
T2122_.53.1016a27: 淨口部第五
T2122_.53.1016a28: 如十誦律云。云何漱口。佛言。以水著口中。
T2122_.53.1016a29: 三迴轉之。是名淨口法
T2122_.53.1016b01: 又僧祇律云。爾時世尊大會説法。有比丘口
T2122_.53.1016b02: 臭。在下風而住。佛知而故問。是比丘何故
T2122_.53.1016b03: 獨坐。答言。世尊。制戒不聽嚼木。所以口
T2122_.53.1016b04: 臭。恐熏汚人。故在下風。佛言。聽用嚼木。極
T2122_.53.1016b05: 長十六指。極短四指以上。嚼時當在屏處先
T2122_.53.1016b06: 淨洗手。嚼己水洗棄之。嚼時不得咽之。若
T2122_.53.1016b07: 醫言爲差病。須咽者聽。若無齒者。當用灰
T2122_.53.1016b08: 虜土塼礓石草木洗口。已食若食上欲行
T2122_.53.1016b09: 水當淨水。先洗手器然後行水。若手汚者。
T2122_.53.1016b10: 當以葉承取。若口飮時。不得沒脣使器著
T2122_.53.1016b11: 額。當拄脣而飮。飮時不得盡飮。當留少許
T2122_.53.1016b12: 洮蕩已從口處棄之。行水人當好護淨器。若
T2122_.53.1016b13: 見沒脣著額者。當放置一處以草幟。令
T2122_.53.1016b14: 人知不淨。若行非時漿飮。亦如前法
T2122_.53.1016b15: 又僧祇律云。比丘晨起應淨洗手。不得麁
T2122_.53.1016b16: 洗五指。復不得齊至腋。當齊手腕以前令淨。
T2122_.53.1016b17: 不得粗魯洗不得揩令血出。當以巨摩草末
T2122_.53.1016b18: 若灰土澡豆
皂莢		洗手。揩令作聲。淨洗手已更相
T2122_.53.1016b19: 揩者。便名不淨。應更洗手。比丘食前當護
T2122_.53.1016b20: 手。若摩頭捉衣。等更須洗比丘尚爾
白衣亦然		讀經受食
T2122_.53.1016b21: 等准用行之手淨尚爾。何況手殺生命飮
T2122_.53.1016b22: 血噉肉以汚身口。縱欲傳法心亦不淨
T2122_.53.1016b23: 又四分律云。時諸比丘患屋内臭。佛言。應灑
T2122_.53.1016b24: 掃。若故臭以香泥泥。若復臭應屋四角懸
T2122_.53.1016b25: 香
T2122_.53.1016b26: 又十誦律云。時有比丘不嚼楊枝口中氣臭。
T2122_.53.1016b27: 白佛。佛言。聽嚼楊枝。有五利益。一口不苦。
T2122_.53.1016b28: 二口不臭。三除風。四除熱病。五除痰癊。復
T2122_.53.1016b29: 有五事利益。一除風。二除熱。三口味。四能
T2122_.53.1016c01: 食。五眼明
T2122_.53.1016c02: 又四分律云。不嚼楊枝有五過失。一口氣臭。
T2122_.53.1016c03: 二不善別味。三熱癊病不消。四不引食。五
T2122_.53.1016c04: 眼不明
T2122_.53.1016c05: 又五分律云。嚼已應洗棄之。以恐蟲食故死。
T2122_.53.1016c06: 又三千威儀云。用楊枝有五事。一斷當如度。
T2122_.53.1016c07: 二破當如法。三嚼頭不得過三分。四梳齒當
T2122_.53.1016c08: 中三齒。五當汁澡自用
T2122_.53.1016c09: 刮舌有五事。一不得過三反。二舌上血出當
T2122_.53.1016c10: 止。三不得大振手汚僧伽梨若足。四棄楊枝
T2122_.53.1016c11: 莫當人道。五當著屏處
T2122_.53.1016c12: 鳴鍾部第六
T2122_.53.1016c13: 如付法藏經云。時有國王名罽膩吒。貪虐
T2122_.53.1016c14: 無道數出征伐。勞役人民不知厭足。欲王四
T2122_.53.1016c15: 海戍備邊境。親戚分離。若斯之苦。何時寧
T2122_.53.1016c16: 息。宜可同心共摒除之。然後我等乃當快
T2122_.53.1016c17: 樂。因王病虐以被鎭之。人坐其上須臾氣
T2122_.53.1016c18: 絶。由聽馬鳴比丘説法縁故。生大海中作千
T2122_.53.1016c19: 頭魚劍輪迴注斬截其首。續復尋生次第更
T2122_.53.1016c20: 斬。如是展轉乃至無量。須臾之間頭滿大海。
T2122_.53.1016c21: 時有羅漢爲僧維那。王即白言。今此劍輪聞
T2122_.53.1016c22: 揵稚音。即便停止。於其中間苦痛小息。唯
T2122_.53.1016c23: 願大徳垂哀矜愍。若鳴揵＊稚延令長久。羅
T2122_.53.1016c24: 漢愍念爲長打之。過七日已受苦便畢。而此
T2122_.53.1016c25: 寺上。因彼王故。次第相傳。長打揵＊稚。至
T2122_.53.1016c26: 於今日。猶故如本
T2122_.53.1016c27: 述曰。既知經意。鳴鍾濟苦。兼以集衆。即須
T2122_.53.1016c28: 維那。將欲打鍾。斂容合掌。發願利生之意。
T2122_.53.1016c29: 因鍾念善。便受苦畢
T2122_.53.1017a01: 又増一阿含經云。若打鍾時。願一切惡道諸
T2122_.53.1017a02: 苦並皆停止。若聞鍾聲兼説偈讃。得除五
T2122_.53.1017a03: 百億劫生死重罪
T2122_.53.1017a04:     降伏魔力怨 除結盡無餘
T2122_.53.1017a05:     露地撃揵＊稚 比丘聞當集
T2122_.53.1017a06:     諸欲聞法人 度流生死海
T2122_.53.1017a07:     聞此妙響音 盡當來集此
T2122_.53.1017a08: 依別經偈云
T2122_.53.1017a09:     聞鍾臥不起 護塔善神瞋
T2122_.53.1017a10:     現在縁果薄 來報受蛇身
T2122_.53.1017a11:     所在聞鍾聲 臥者必須起
T2122_.53.1017a12:     合掌發善心 賢聖皆歡喜
T2122_.53.1017a13:     洪鍾震響覺群生 聲遍十方無量土
T2122_.53.1017a14:     含識群生普聞知 拔除衆生長夜苦
T2122_.53.1017a15:     六識常昏終夜苦 無明被覆久迷情
T2122_.53.1017a16:     晝夜聞鍾開覺寤 怡神淨刹得神通
T2122_.53.1017a17: 依宣律師住持感應記云。祇桓戒律院内有
T2122_.53.1017a18: 銅鍾重三十萬斤。四天王共造欲集大千聖
T2122_.53.1017a19: 衆。目連以通力撃之。聲震遠聞。臺高七丈。
T2122_.53.1017a20: 鍾形如呉地者。四面多有日月星辰山川河
T2122_.53.1017a21: 海之像。兼斗斛稱尺之形。目連所撃隨事所
T2122_.53.1017a22: 表聲出告知。凡僧打者。但聲出而已。其戒
T2122_.53.1017a23: 場院内復有大鍾。臺高四百尺。上有金鍾重
T2122_.53.1017a24: 十萬斤。形如杯器。上有千輪王像。亦有千
T2122_.53.1017a25: 子。各各具足。復有九龍八功徳水種種諸相
T2122_.53.1017a26: 莊嚴。此之大鍾劫初之時輪王所造。聖人受
T2122_.53.1017a27: 戒。已得通者撃之。聲震三千。一切聖人聞
T2122_.53.1017a28: 皆證果。惡趣聞者識宿命。祇桓別有論師
T2122_.53.1017a29: 院。有一銅鍾形如腰鼓。是乾闥婆王之所造
T2122_.53.1017b01: 也。上有梵王帝釋魔王四王八部男子等像。
T2122_.53.1017b02: 若有異學外道欲來撃論。則使神通羅漢撃
T2122_.53.1017b03: 之。聲震三千。諸外道等將欲撃揚聞此鍾聲。
T2122_.53.1017b04: 諸根訥鈍無敢發言。若有好心請決疑者。聞
T2122_.53.1017b05: 此鍾聲開發菩提得不退轉
T2122_.53.1017b06: 復有別院名修多羅院。有一石鍾形如呉樣。
T2122_.53.1017b07: 如青碧玉可受十斛。鼻上有三十三天像。四
T2122_.53.1017b08: 面以金銀隱起。東西兩面有大寶珠。陷在腹
T2122_.53.1017b09: 中。大如五升。八角分曜。状若華形。周匝作
T2122_.53.1017b10: 十方諸佛初成道像。至初日出時。鍾上有諸
T2122_.53.1017b11: 化佛説十二部經。舍衞城童男童女。悉來聽
T2122_.53.1017b12: 之聞法證聖。犯欲之者則不聞法。摩尼大將
T2122_.53.1017b13: 以金剛杵撃之。百億世界中聲。聞於光明中
T2122_.53.1017b14: 悉聞百千釋迦佛説修多羅經。此鍾是拘樓
T2122_.53.1017b15: 秦佛所造。彼佛滅度後。娑竭龍王收去。至
T2122_.53.1017b16: 釋迦佛興。龍復將來。至佛滅度已鍾先唱言。
T2122_.53.1017b17: 却後三月當般涅槃。鍾鼻諸天聞皆洟泣。龍
T2122_.53.1017b18: 後將去
T2122_.53.1017b19: 又阿難房前有一銅磬。可受五升。磐子四
T2122_.53.1017b20: 邊悉黄金鏤。作過去佛教弟子文。鼻上以紫
T2122_.53.1017b21: 磨金爲九龍形。背上立天人像。執椎撃之。聲
T2122_.53.1017b22: 振三千。音中亦説諸佛教誡弟子法。此磬
T2122_.53.1017b23: 梵天王造。及佛滅後。娑竭龍王亦收入海宮
T2122_.53.1017b24: 中◎
T2122_.53.1017b25: ◎入衆部第七
T2122_.53.1017b26: 如四分律云。凡欲入衆當具五法。一應以慈
T2122_.53.1017b27: 心。二應自卑下如拭塵巾。三應知坐起法。若
T2122_.53.1017b28: 見上座不應安坐。若見下座不應起立。四
T2122_.53.1017b29: 至彼僧中不爲雜説談世俗事。若自説若請
T2122_.53.1017c01: 他説。五若見僧中不可意事心不安忍。應
T2122_.53.1017c02: 作默然住之。故智度論云。佛聖弟子住和合
T2122_.53.1017c03: 故有二種法。一賢聖語。二賢聖默今見齋會之
處。後生前
T2122_.53.1017c04: 到。已得上好之處若見上座老師。來都不起迎送遜讓
坐處。滅法之深。寔猶年少。復見向他貴勝之家。或經
T2122_.53.1017c05: 新喪重孝。或爲考妣遠忌設齋。僧衆放蕩
情歡諠閙亂衆。豈免俗譏高僧之類		三千威儀經
T2122_.53.1017c06: 云。凡欲上床當具七法。一庠踞床。二不得匍
T2122_.53.1017c07: 匐上。三不使床有聲。四不得大拂床有聲。五
T2122_.53.1017c08: 不得大吒歎息思惟世事。六不得狗群臥。七
T2122_.53.1017c09: 以時節早起。地持論云。若見衆生當慰問歡
T2122_.53.1017c10: 顏先語平視和色正念在前。若菩薩知他衆
T2122_.53.1017c11: 生有實功徳。以嫌恨心不向人説。亦不讃歎。
T2122_.53.1017c12: 有讃歎者。不唱善哉。是名爲犯衆。多犯是
T2122_.53.1017c13: 犯。染汚起故。梁攝論云。菩薩若見衆生當
T2122_.53.1017c14: 歡笑先言然後共語故
T2122_.53.1017c15: 五分律云。不忍辱人有五過失。一兇惡不忍。
T2122_.53.1017c16: 二後悔恨。三多人不愛。四惡聲流布。五死
T2122_.53.1017c17: 墮惡道
T2122_.53.1017c18: 求法部第八
T2122_.53.1017c19: 如増一阿含經云。若不成就六法。則不能遠
T2122_.53.1017c20: 塵離垢得法眼淨。何等爲六。一不樂聞。二
T2122_.53.1017c21: 雖聞法不攝耳聽。三不爲知解。四未得法不
T2122_.53.1017c22: 方便勤求。五所得法不善守護。六不成就順
T2122_.53.1017c23: 忍。反此六種則能遠塵垢得法眼淨
T2122_.53.1017c24: 又薩婆多論云。無有白衣得佛道者。要有三
T2122_.53.1017c25: 十二相。出家著法衣威儀具足。雜心論云。
T2122_.53.1017c26: 知足現在處起。少欲於未來世處起。現在不
T2122_.53.1017c27: 取一錢難。未來不取轉輪王易。又涅槃經
T2122_.53.1017c28: 云。於未得之財不生貪名少欲。於己得之財
T2122_.53.1017c29: 不生貪名知足。知足是現在。少欲是未來
T2122_.53.1018a01: 衰相部第九
T2122_.53.1018a02: 如分別縁起初勝法門經云。世尊告曰。老有
T2122_.53.1018a03: 五種衰損。一者鬚髮衰損。以彼鬚髮色變壞
T2122_.53.1018a04: 故。二者身相衰損。形色膚力皆衰損故。三
T2122_.53.1018a05: 者作業衰損。發言氣上喘息逾急身顫掉故。
T2122_.53.1018a06: 住便僂曲。以其腰脊皆無力故。坐即低屈。身
T2122_.53.1018a07: 羸弱故。行必按杖。身虚劣故。凡所思惟智
T2122_.53.1018a08: 識愚鈍念惛亂故。四者受用衰損。於現資具
T2122_.53.1018a09: 受劣故。於戲樂具一切不能現受用故。於
T2122_.53.1018a10: 諸色根所行境界。不能速疾明利而行。或不
T2122_.53.1018a11: 行故。五者命根衰損。壽量將盡隣近死故。
T2122_.53.1018a12: 遇少死縁不堪忍故。阿含經云。頭白有四因
T2122_.53.1018a13: 縁。一者火多。二者憂多。三者病多。四者種
T2122_.53.1018a14: 早。白人病痩有四因縁。一少食。二有憂。三
T2122_.53.1018a15: 多愁。四有病。未調有四事先不語人。一頭
T2122_.53.1018a16: 白。二老。三病。四死。是四事亦可避。亦不可
T2122_.53.1018a17: 却。一切味不過八種。一苦。二澁。三辛。四鹹。
T2122_.53.1018a18: 五淡。六甜。七酢。八不了了味
T2122_.53.1018a19: 雜行部第十
T2122_.53.1018a20: 四分律云。跋難陀比丘在道行。張大圓蓋。
T2122_.53.1018a21: 諸居士遙見。謂是王若大臣。恐＊悑避道。諦
T2122_.53.1018a22: 視乃知。比丘白佛。佛言。比丘不應持蓋在道
T2122_.53.1018a23: 行。亦不應懸。爲天雨雨時。聽在寺内。樹
T2122_.53.1018a24: 皮若葉若竹作蓋。亦不許捉王大扇。若行
T2122_.53.1018a25: 患熱。聽以樹葉雜物作扇。時諸比丘患蟲
T2122_.53.1018a26: 草塵露墮身上。佛言聽作拂。若以草樹皮葉。
T2122_.53.1018a27: 或以縷線。裁碎繒帛作。時有比丘得尾拂。佛
T2122_.53.1018a28: 言。聽畜。時有年少比丘不解時事數相渉。聽
T2122_.53.1018a29: 用算子記數
T2122_.53.1018b01: 又四分律云。時諸比丘自作伎。若吹唄供
T2122_.53.1018b02: 養。佛言。不應爾。彼畏愼不敢令白衣作伎
T2122_.53.1018b03: 供養。佛言聽
T2122_.53.1018b04: 又佛言。彼不知供養塔飮食。誰當應食佛言。
T2122_.53.1018b05: 比丘。若沙彌。若優婆塞若經營作者應食
T2122_.53.1018b06: 又薩婆多論云。凡出家人市買之法。不得下
T2122_.53.1018b07: 價索他物。得突吉羅。衆僧衣未三唱得益
T2122_.53.1018b08: 價。三唱已不應益。衆僧亦不應與衣。已屬
T2122_.53.1018b09: 他故。比丘三唱得衣。不應悔。設悔莫還。衆
T2122_.53.1018b10: 僧亦莫還
T2122_.53.1018b11: 又新婆沙論問。異生聖者。誰有＊悑耶。有
T2122_.53.1018b12: 作是説。異生有＊悑異生舊
名凡夫		聖者無＊悑。所以者
T2122_.53.1018b13: 何。聖者已離五＊悑畏故。五悑畏者。一不活
T2122_.53.1018b14: 畏。二惡名畏。三怯衆畏。四命終畏。五惡趣
T2122_.53.1018b15: 畏
T2122_.53.1018b16: 又雜寶藏經云。佛言。此如意珠是摩竭大魚
T2122_.53.1018b17: 腦中出。魚身長二十八萬里。此珠名曰金剛
T2122_.53.1018b18: 堅也。有第一力。耐使一切被毒之人見悉消
T2122_.53.1018b19: 滅。又見光觸身亦復消毒。第二力者。熱病
T2122_.53.1018b20: 之人見則除愈。光觸其身亦復得差。第三力
T2122_.53.1018b21: 者。人有無量百千怨家。捉此珠者悉得親善。
T2122_.53.1018b22: 諸天一爪甲價直一閻浮提人物
T2122_.53.1018b23: 又四分律云。時諸比丘患蛇入屋。未離欲比
T2122_.53.1018b24: 丘恐＊悑。佛言。聽驚。若以筒盛棄之。若以繩
T2122_.53.1018b25: 繋置地解放。有鼠入屋。作檻盛出棄之。患
T2122_.53.1018b26: 蠍蜈蚣蚰蜒入屋。若以弊物。若泥團掃箒。
T2122_.53.1018b27: 盛裹棄之。在外解放。若房舍夜患蝙蝠。晝患
T2122_.53.1018b28: 燕鳥入。佛言。聽織作籠疏障。若作向櫺子
T2122_.53.1018b29: 遮。時有老病比丘。拾虱棄地。佛言。不應爾。
T2122_.53.1018c01: 聽以器盛。若綿拾著中。若虱走出應作筒
T2122_.53.1018c02: 盛。若虱出筒應作蓋塞隨其寒暑加以
膩食將養之也
T2122_.53.1018c03: 又四分律云。時六群比丘誦外道安置舍宅
T2122_.53.1018c04: 吉凶符書呪枝節呪刹利呪。知人生死吉凶
T2122_.53.1018c05: 呪。解諸音聲呪。佛言。不應爾。彼教他彼以
T2122_.53.1018c06: 活命。佛言。皆不應爾
T2122_.53.1018c07: 爾時世尊在毘舍離國。時諸離奢乘象馬車
T2122_.53.1018c08: 乘輦輿。捉持刀劍。來欲見世尊。彼留刀杖
T2122_.53.1018c09: 在寺外。入内問訊世尊。時白衣持刀劍來
T2122_.53.1018c10: 寄諸比丘藏。畏愼不敢受。佛言。爲檀越牢堅
T2122_.53.1018c11: 固藏擧者聽
T2122_.53.1018c12: 又五百問事云。不得口吹經上塵。像塵准之。
T2122_.53.1018c13: 雖非正經然須愼之。亦不得燒故經。得重罪
T2122_.53.1018c14: 如燒父母。不知有罪者輕
T2122_.53.1018c15: 又僧祇律云。然火向有七事無利益。一壞眼。
T2122_.53.1018c16: 二壞色。三身羸。四衣垢壞。五臥具壞。六生
T2122_.53.1018c17: 犯戒縁。七増世俗話。看病法者。僧祇律云。
T2122_.53.1018c18: 病人有九法成就。必當横死。一知非饒益食
T2122_.53.1018c19: 貪食。二不知籌量。三内食未消而食。四食
T2122_.53.1018c20: 未消而擿吐出。五已消應出而強持。六食
T2122_.53.1018c21: 不隨病。七隨病食而不籌量。八懈怠。九無
T2122_.53.1018c22: 慧
T2122_.53.1018c23: 又月上女經云。維摩詰妻。名曰無垢。其妻九
T2122_.53.1018c24: 月生女。名爲月上
T2122_.53.1018c25: 又佛説離垢施女經云。波斯匿王有女。名曰
T2122_.53.1018c26: 維摩羅達。晋言離垢施。厥年十二。端正殊妙
T2122_.53.1018c27: 極有聰慧
T2122_.53.1018c28: 又轉女身經云。須達長者妻。名曰淨日。有女
T2122_.53.1018c29: 名無垢光
T2122_.53.1019a01: 頌曰
T2122_.53.1019a02:     捨遺簡要 冀捨危嶮 萬行貞固
T2122_.53.1019a03:     六塵方掩 烈烈霜心 昭昭玉檢
T2122_.53.1019a04:     如彼瓊珪 皎無瑕點◎
T2122_.53.1019a05: 法苑珠林卷第九十九
T2122_.53.1019a06:
T2122_.53.1019a07:
T2122_.53.1019a08:
T2122_.53.1019a09: 法苑珠林卷第一百
T2122_.53.1019a10: 　西明寺沙門釋道＊世撰　
T2122_.53.1019a11: ◎傳記篇第一百此有六部
T2122_.53.1019a12:   述意部　翻譯部　雜集部　般若部
T2122_.53.1019a13: 興福部　暦算部
T2122_.53.1019a14: 述意部第一
T2122_.53.1019a15: 蓋聞。九河疏跡策蘊靈丘。四徹中繩書藏
T2122_.53.1019a16: 群玉。亦有青丘紫府三皇刻石之文。緑檢
T2122_.53.1019a17: 黄繩六甲靈蜚之字。豈若如來祕藏譬彼明
T2122_.53.1019a18: 珠。諸佛所師同夫淨鏡。鹿苑四諦之法。尼園
T2122_.53.1019a19: 八藏之文。香山巨力豈云能負。龍宮寶篋亦
T2122_.53.1019a20: 未能籌。良由吾師釋迦徳本深搆樹自三祇
T2122_.53.1019a21: 之初。妙果獨高。成於百劫之末。總法界而
T2122_.53.1019a22: 爲智。竟虚空以作身。寧惟氣禀二儀道周萬
T2122_.53.1019a23: 物而已哉。故身無不在。量極規矩之外。智無
T2122_.53.1019a24: 不爲。用絶思議之表。不可以人事測。豈得以
T2122_.53.1019a25: 處所論乃三界之大師。萬古之獨歩。吾自庸
T2122_.53.1019a26: 才談何以盡。縱使周公之制禮作樂。孔子之
T2122_.53.1019a27: 述易刪詩。予賜之言語。商偃之文學。爰及
T2122_.53.1019a28: 左元放葛稚川河上公柱下史。並驅於方
T2122_.53.1019a29: 内。何足道哉。自我含靈福盡法王斯逝。遂
T2122_.53.1019b01: 使北首提河。春秋有八十矣。應身粒碎流血
T2122_.53.1019b02: 何追。爭決最後之疑。競奉臨終之供。嗚呼智
T2122_.53.1019b03: 炬慈雲消滅。長夜諸子誠可悲夫。於是瞻相
T2122_.53.1019b04: 好於香檀。記筌蹄於貝葉。三藏受持。四依
T2122_.53.1019b05: 補處。而我師風無墜。特恃斯乎。但正像&T033064;
T2122_.53.1019b06: 移群情矯薄。人代今古曁乎季運。既當徂北。
T2122_.53.1019b07: 稍復東漸所以金人夢劉莊之寢。摩騰佇
T2122_.53.1019b08: 蔡愔之勸。遺教之流漢地。創發此焉。迄今
T2122_.53.1019b09: 六百餘年矣。自後康僧會。竺法護。佛圖澄。
T2122_.53.1019b10: 鳩摩羅什。繼踵來儀。盛宣方等。遂使道生
T2122_.53.1019b11: 道安之侶。慧嚴慧觀之徒。並能銷聲桂冠翕
T2122_.53.1019b12: 然歸向。爰至　皇唐。玄奘法師徳隆終古聲
T2122_.53.1019b13: 高宇宙。渉歴諸國百有五十。翻譯經論千有
T2122_.53.1019b14: 五百。盡善盡美。可稱可賛。前後寶軸。幾向
T2122_.53.1019b15: 五千。法門弘闡。緇門繁熾。道俗蒙益。焉可
T2122_.53.1019b16: 勝言。吾少習周孔之文典。晩慕黄老之玄言。
T2122_.53.1019b17: 倶是未越苦河。猶淪火宅。可久可大。其惟
T2122_.53.1019b18: 佛教也歟。遂乃希前代之清塵。仰群英之遠
T2122_.53.1019b19: 迹。歸斯正道。拔自沈泥。本號離欲之逸人。摧
T2122_.53.1019b20: 邪之大將。吾欣儔黨。其謂此乎。今列前後翻
T2122_.53.1019b21: 譯。總有一十八代所出衆經五千餘卷。佛法
T2122_.53.1019b22: 東流三度滅法失譯經本。三百一十部。五百
T2122_.53.1019b23: 三十八卷。今此所列總述帝王年代大小乘
T2122_.53.1019b24: 經部帙綱要。具録人法寄存大本。兼述古
T2122_.53.1019b25: 今道俗英賢博學。依傍佛經。所出百家諸子
T2122_.53.1019b26: 向有三千餘卷。又列帝王前後興福多少。又
T2122_.53.1019b27: 列佛降閻浮隱顯年代。略算時節。如是要用
T2122_.53.1019b28: 並附其後。庶將來哲同鑒博記矣
T2122_.53.1019b29: 翻譯部第二
T2122_.53.1019c01: 竊觀上代有經已來。賢徳筆受。毎至度語。無
T2122_.53.1019c02: 不稱云譯胡爲漢。且東夏九州名西域爲天
T2122_.53.1019c03: 竺者。是總名也。或云身毒。如梵稱此方爲脂
T2122_.53.1019c04: 那。或云眞丹。或作震旦。此蓋承聲有楚夏
T2122_.53.1019c05: 耳。若當稱漢。漢止劉氏兩代一號。已後禪
T2122_.53.1019c06: 讓魏晋不同。須依帝王稱謂甄別。今爲此録
T2122_.53.1019c07: 悉改正之。又胡之雜戎。乃是西方邊俗。類
T2122_.53.1019c08: 此方有羌蠻夷之屬。何得經書乃云胡語。佛
T2122_.53.1019c09: 生天竺。彼土士族婆羅門者。總稱爲梵。梵
T2122_.53.1019c10: 者清淨也。承裔光音色天。其光音天。梵世
T2122_.53.1019c11: 最爲下。劫初來此食地肥者。身重不去。因即
T2122_.53.1019c12: 爲人。仍其本名。故稱爲梵。語言及書既象
T2122_.53.1019c13: 於天。是以彼云梵書梵語。如舊日僧悉稱
T2122_.53.1019c14: 俗姓。云釋迦者。起自秦代。有沙門釋道安。
T2122_.53.1019c15: 獨拔當時。居然超悟。乃云。既存剃染紹繼釋
T2122_.53.1019c16: 迦。子雖異父而姓無殊。今者出家宜悉稱釋。
T2122_.53.1019c17: 及翻四含。果云四姓出家同一釋種。衆咸歎
T2122_.53.1019c18: 服。其四姓者。一刹帝利。此是王種。二婆羅
T2122_.53.1019c19: 門。是高行人。三名毘舍。如此土民。四名首
T2122_.53.1019c20: 陀。最爲卑下。如此土皂隷。而安正當晋秦之
T2122_.53.1019c21: 時。刊定目録。刪注群經。自號彌天。揩摸季
T2122_.53.1019c22: 葉。猶言譯胡爲秦。此亦崑山之一礫。未盡美
T2122_.53.1019c23: 焉。但上來有胡言處。並以梵字替之。庶後
T2122_.53.1019c24: 哲善談得其正眞者也
T2122_.53.1019c25: 後漢朝譯傳道俗一十二人所出。經律等三
T2122_.53.1019c26: 百三十四部四百一十六卷失譯經一百
二十五部一百四十八卷
T2122_.53.1019c27: 前魏朝傳譯僧六人。所出經律等一十三部
T2122_.53.1019c28: 二十
四卷
T2122_.53.1019c29: 南呉孫氏傳譯道俗四人。所出經傳等一百
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