INBUDS
法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53
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T2122_.53.0453a01: 尼慧果淨音等。共請跋摩云。去六年有師子
T2122_.53.0453a02: 國八尼至京云。宋地先未經有尼。那得二衆
T2122_.53.0453a03: 受戒。恐戒品不全。跋摩云。戒法本在大僧衆
T2122_.53.0453a04: 發。設不本事無妨得戒。如愛道之縁。諸尼
T2122_.53.0453a05: 又恐年月不滿苦欲更受。跋摩稱云。善哉。苟
T2122_.53.0453a06: 欲増明甚助隨喜。但西國尼年臘未登。又人
T2122_.53.0453a07: 不滿。且令學宋語。別因西域居士。更請外國
T2122_.53.0453a08: 尼來足滿十數。其年夏在定林下寺安居。時
T2122_.53.0453a09: 有信者採花布席。唯跋摩所坐花采更鮮。衆
T2122_.53.0453a10: 咸崇以聖禮。夏竟還祇＊桓。其年九月二十
T2122_.53.0453a11: 八日。中食未畢。先起還問其弟子。後至奄然
T2122_.53.0453a12: 已終。春秋六十有五。既終之後即扶坐繩床。
T2122_.53.0453a13: 顏貌不異似若入定。道俗赴者千有餘人。並
T2122_.53.0453a14: 聞香氣芬烈。咸見一物状若龍陀。可長一丈
T2122_.53.0453a15: 許。起於屍側直上衝天。莫能銘者。以香薪
T2122_.53.0453a16: 闍維香油灌之。五色焔起氛氳麗空。四部
T2122_.53.0453a19: 宋尼釋曇輝。蜀郡成都人也。本姓青陽。名
T2122_.53.0453a20: 曰玉。年七歳便樂坐禪。毎坐輒得境界意未
T2122_.53.0453a21: 自了。亦謂是夢耳。曾與姉共寢。夜中入定。姉
T2122_.53.0453a22: 於屏風角得之。身如木石亦無氣息。姉大驚
T2122_.53.0453a23: 怪喚告家人。互共抱扶。至曉不覺。奔問巫覡。
T2122_.53.0453a24: 皆言。鬼神所憑至年十一有外國禪師畺良
T2122_.53.0453a25: 耶舍者。來入蜀。輝請諮所見。耶舍尼以輝
T2122_.53.0453a26: 禪既有分。欲勸化令出家。時輝將嫁已有定
T2122_.53.0453a27: 日。法育未展聞説其家。潜迎還寺。家既知
T2122_.53.0453a28: 將逼嫁之。輝遂不肯行。深立言誓。若我道心
T2122_.53.0453a29: 不果遂被限逼者。便當投火飼虎棄除穢形。
T2122_.53.0453b01: 願十方諸佛證見至心。刺史甄法崇信尚正
T2122_.53.0453b02: 法。聞輝志業迎與相見。并召綱佐及有懷
T2122_.53.0453b03: 沙門互加難問。輝敷演無屈。坐者歎之。崇
T2122_.53.0453b04: 乃許離夫家聽其入道。元嘉十九年。臨川康
T2122_.53.0453b05: 王延致廣陵寺
T2122_.53.0453b06: 宋淮南趙習。元嘉二十年爲衞軍府佐。疾
T2122_.53.0453b07: 病經時憂必不濟。＊常至心歸佛。夜夢一人形
T2122_.53.0453b08: 貌秀異若神人者。自屋梁上以小裹物及剃
T2122_.53.0453b09: 刀。授習云。服此藥用此刀病必愈。習既驚
T2122_.53.0453b10: 覺果得刀藥焉。登即服藥疾除。出家名僧秀。
T2122_.53.0453b11: 年逾八十乃亡
T2122_.53.0453b12: 宋元嘉元年。東宮侖二女。姉十歳妹九歳。
T2122_.53.0453b13: 里越愚蒙未知經法。忽其年二月八日。並失
T2122_.53.0453b14: 所在。三日而歸。粗説見佛。至九月十五日又
T2122_.53.0453b15: 失一旬。還作外國語。誦經梵書。見西域僧
T2122_.53.0453b16: 便相開解。明年正月十五日又失。在田作人
T2122_.53.0453b17: 見從風上天。父母哀哭求神鬼。經月乃返。
T2122_.53.0453b18: 剃頭爲尼被服法衣。持髮而歸。自説見佛及
T2122_.53.0453b19: 比丘尼。曰汝宿縁爲我弟子。手摩頭髮便落。
T2122_.53.0453b20: 與其法名。大曰法縁。小曰法綵。遣還曰。可作
T2122_.53.0453b21: 精舍當與經法。既達家即除鬼坐立精舍。旦
T2122_.53.0453b22: 夕禮誦。毎現五色光流汎峯嶺。自此容止音
T2122_.53.0453b23: 調詮正有法。上京風規不能過也。刺史韋朗
T2122_.53.0453b25: 法苑珠林卷第二十二
T2122_.53.0453b26:
T2122_.53.0453b27:
T2122_.53.0453b28:
T2122_.53.0453b29:
T2122_.53.0453c01:
T2122_.53.0453c02:
T2122_.53.0453c03:法苑珠林卷第二十三
T2122_.53.0453c04: ＊西明寺沙門釋道世撰
T2122_.53.0453c05:◎慚愧篇第十四
T2122_.53.0453c06: 奬導篇第十五
T2122_.53.0453c07: 説聽篇第十六
T2122_.53.0453c09: 述意部第一
T2122_.53.0453c10: 夫三世輪轉六道旋還。若有一片神明無不
T2122_.53.0453c11: 經離多處。既其禀生無定有智有愚。受性
T2122_.53.0453c12: 不同爲善爲惡。爲善故有慚有愧。爲惡故無
T2122_.53.0453c13: 慚無愧。但凡夫之法相惑居懷。若未得治道
T2122_.53.0453c14: 斷除。理應日夜勵己策修慚愧冥空辭謝幽
T2122_.53.0453c15: 顯。從來無智不識至眞。致使煩惱森然結漏
T2122_.53.0453c16: 繁擁。冀藉一善消除萬累。排蕩重昏豁然清
T2122_.53.0453c17: 淨。是故大聖慇勤制諸道俗深慚應供。横受
T2122_.53.0453c18: 福田之名。仰愧沙門。虚當乞士之號。進無菩
T2122_.53.0453c19: 薩兼濟之能。退乏聲聞自調之徳。點辱師
T2122_.53.0453c20: 僧辜負檀越。不堪行國王之地。無以報父母
T2122_.53.0453c21: 之恩。事等破瓶。義同燋種。亦如多羅既斷。寧
T2122_.53.0453c22: 可重生。析石已離終無還合。鬼常掃迹唱是
T2122_.53.0453c23: 惡人。如來勅言。非我弟子。不能爲世福田。豈
T2122_.53.0453c24: 可勝他禮拜。近障人天遠妨聖道。如斯罪累
T2122_.53.0453c25: 何可言陳。在道尚然居俗寧救。是以一失人
T2122_.53.0453c26: 身動經累劫。再逢服本還同遇本。今當以慚
T2122_.53.0453c27: 愧水洗浴戒塵。執發露刀割覆藏網。仰愧
T2122_.53.0453c28: 先賢。深慚後徳。盡誠懺謝徹窮來際。見一
T2122_.53.0453c29: 切凡聖敬同佛想。自勒己心卑如賤想。所有
T2122_.53.0454a01: 諸過。不起一念私隱之心。所有諸善。常生修
T2122_.53.0454a02: 學之意。粗陳此心。是名慚愧也
T2122_.53.0454a03: 引證部第二
T2122_.53.0454a04: 如涅槃經云。有二白法能救衆生。一慚二愧。
T2122_.53.0454a05: 慚者自不作惡。愧者不教他造。慚者内自羞
T2122_.53.0454a06: 恥。愧者發露向人。慚者羞人。愧者羞天。是名
T2122_.53.0454a07: 慚愧。有慚愧故則能恭敬父母師長一切道
T2122_.53.0454a08: 俗人及非人。便能敬重三寶滅諸惡業
T2122_.53.0454a09: 又迦延論云。何名無慚。答曰。可慚不慚。可避
T2122_.53.0454a10: 不避。不善恭敬。不善往來。此謂無慚。云何名
T2122_.53.0454a11: 無愧。可羞不羞。可畏不畏。惡事不畏。故稱無
T2122_.53.0454a12: 愧。又不善往來名無慚。惡事不見畏稱無愧。
T2122_.53.0454a13: 翻此前名。故云慚愧
T2122_.53.0454a14: 又新婆沙論云。世間有情見無慚者。言是無
T2122_.53.0454a15: 愧。見無愧者言是無慚。到謂此二其體是
T2122_.53.0454a16: 一。今欲顯示性相差別。令彼疑者得決定解。
T2122_.53.0454a17: 問無慚無愧有何差別。答於自在者無怖畏
T2122_.53.0454a18: 轉是無慚。於諸罪中不見怖畏是無愧。復
T2122_.53.0454a19: 於自在者無怖畏轉是無慚。於諸罪中不見
T2122_.53.0454a20: 怖畏是無愧。復不恭敬是無慚。不怖畏是無
T2122_.53.0454a21: 愧。復不厭賤煩惱是無慚。不厭賤惡行是無
T2122_.53.0454a22: 愧。復作惡不自顧是無慚。作惡不顧他是無
T2122_.53.0454a23: 愧。復作惡不自羞是無慚。作惡不恥他是無
T2122_.53.0454a24: 愧。復作惡不羞恥是無慚。作惡而傲逸是無
T2122_.53.0454a25: 愧。復獨一造罪而不羞恥是無慚。對他造罪
T2122_.53.0454a26: 而不羞恥是無愧。復若對少人造罪而不羞
T2122_.53.0454a27: 恥是無慚。若對衆人造罪而不羞恥是無愧。
T2122_.53.0454a28: 復若對惡趣有情造罪而不羞恥是無慚。若
T2122_.53.0454a29: 對善趣有情造罪而不羞恥是無愧。復若對
T2122_.53.0454b01: 愚者造罪而不羞恥是無慚。若對智者造罪
T2122_.53.0454b02: 而不羞恥是無愧。復若對卑者造罪而不羞
T2122_.53.0454b03: 恥是無慚。若對尊者造罪而不羞恥是無愧。
T2122_.53.0454b04: 復若對在家者造罪而不羞恥是無慚。若對
T2122_.53.0454b05: 出家者造罪而不羞恥是無愧。復若對非親
T2122_.53.0454b06: 教軌範造罪而不羞恥是無慚。若對親教軌
T2122_.53.0454b07: 範造罪而不羞恥是無愧。復若作惡時不羞
T2122_.53.0454b08: 天者是無慚。若作惡時不恥人者是無愧。復
T2122_.53.0454b09: 若於諸惡因不能訶毀是無慚。於諸惡果不
T2122_.53.0454b10: 能厭怖是無愧。復貪等流是無慚。於癡等流
T2122_.53.0454b11: 是無愧。是謂無慚無愧差別。如是二法唯欲
T2122_.53.0454b12: 界繋。唯是不善。一切不善心心所法。皆遍
T2122_.53.0454b14: 慚無愧。謂觀於自他無所羞恥。故思毀犯。犯
T2122_.53.0454b15: 已不能如法出離。好爲種種鬪訟違諍。是名
T2122_.53.0454b16: 無慚無愧也。又遺教經云。慚如鐵鉤。能制人
T2122_.53.0454b17: 非法。是故比丘常當慚愧。無得暫替。若離慚
T2122_.53.0454b18: 愧則失諸功徳。有愧之人則有善法。若無愧
T2122_.53.0454b19: 者。與諸禽獸無相異也
T2122_.53.0454b20: 又智度論偈云
T2122_.53.0454b21: 入道慚愧人 持鉢福衆生
T2122_.53.0454b22: 云何縱欲塵 沈沒於五情
T2122_.53.0454b23: 著鎧持刀杖 見敵而退走
T2122_.53.0454b24: 如是怯弱人 擧世所輕賤
T2122_.53.0454b25: 比丘爲乞士 除髮著袈裟
T2122_.53.0454b26: 五情馬所制 取笑亦如是
T2122_.53.0454b27: 又如豪貴人 衣服以嚴身
T2122_.53.0454b28: 而行乞衣食 取笑於衆人
T2122_.53.0454b29: 比丘除飾好 毀形以攝心
T2122_.53.0454c01: 而更求欲樂 取笑亦如是
T2122_.53.0454c02: 已捨五欲樂 棄之而不顧
T2122_.53.0454c03: 如何還欲得 如愚自食吐
T2122_.53.0454c04: 如是貪欲人 不知觀本願
T2122_.53.0454c05: 亦不識好醜 狂醉於渇愛
T2122_.53.0454c06: 慚愧尊重法 一切皆已棄
T2122_.53.0454c07: 賢智所不親 愚癡所愛近
T2122_.53.0454c08: 諸欲求時苦 得之多怖畏
T2122_.53.0454c09: 失時懷愁惱 一切無樂處
T2122_.53.0454c10: 諸欲患如是 以何當捨之
T2122_.53.0454c11: 得福禪定樂 則不爲所欺
T2122_.53.0454c12: 欲樂著無厭 以何能滅除
T2122_.53.0454c13: 若得不淨觀 此心自然無
T2122_.53.0454c14: 又正法念經云。若破戒多欲而行惡法。實非
T2122_.53.0454c15: 沙門自稱沙門。猶如野干著師子皮。如虚僞
T2122_.53.0454c16: 寶内空無物。又莊嚴論偈云
T2122_.53.0454c17: 既著壞色衣 應當修善法
T2122_.53.0454c18: 斯服宜善寂 ＊常思自調柔
T2122_.53.0454c19: 云何著是服 竪眼張其目
T2122_.53.0454c20: 蹙眉復聚頬 而起瞋恚相
T2122_.53.0454c21: 瞋恚於出家 不應所住處
T2122_.53.0454c22: 嫌恨如屠枷 瞋乃是恐怖
T2122_.53.0454c23: 輕賤之屋宅 醜陋之種子
T2122_.53.0454c24: 麁惡語之伴 燒意林猛火
T2122_.53.0454c25: 示惡道之業 鬪諍怨害門
T2122_.53.0454c26: 惡名稱床縟 暴速作惡本
T2122_.53.0454c27: 應當自觀察 出家之標相
T2122_.53.0454c28: 心與相相應 爲不相應耶
T2122_.53.0454c29: 比丘之法者 從他乞自活
T2122_.53.0455a01: 云何食信施 而生重瞋恚
T2122_.53.0455a02: 他食在腹中 云何生瞋恚
T2122_.53.0455a03: 而爲於信施 之所消滅耶
T2122_.53.0455a04: 此身不清淨 九孔＊常流汚
T2122_.53.0455a05: 臭穢甚可惡 乃是衆苦器
T2122_.53.0455a06: 是身極鄙陋 癰瘡之所聚
T2122_.53.0455a07: 若共
觸時 生於大苦惱
T2122_.53.0455a08: 身如彼箭鏑 有＊鏑箭即中
T2122_.53.0455a09: 有身衆苦加 無身則無苦
T2122_.53.0455a10: 蚊虻蠅毒虫 皆能
殺人
T2122_.53.0455a11: 應當勤精進 遠離於此身
T2122_.53.0455a12: 故知。上來所録。若道若俗。常須作意正念現
T2122_.53.0455a13: 前。不得微解少法便起慢心不生慚愧。如四
T2122_.53.0455a14: 果人等雖不可受總報。別報猶受。故賢愚經
T2122_.53.0455a15: 云。如鴦崛魔羅。由殺九百九十九人。雖値
T2122_.53.0455a16: 佛成羅漢。居在房中地獄之火。從毛孔出極
T2122_.53.0455a17: 患苦痛。何況外凡未起對治。隨造一業決定
T2122_.53.0455a18: 墮三惡道。但人身難得。遇惡因縁則便易
T2122_.53.0455a19: 失。以惡多善少。一日之中罪念百千善念無
T2122_.53.0455a20: 一
T2122_.53.0455a21: 又淨度三昧經云。罪福相累重數分明。後當
T2122_.53.0455a22: 受罪福之報。一一不失。一念受一身。善念受
T2122_.53.0455a23: 天上人中身。惡念受三惡道身。百念受百身。
T2122_.53.0455a24: 千念受千身。一日一夜種生死根。後當受八
T2122_.53.0455a25: 億五千萬雜類之身。百年之中種後世栽
T2122_.53.0455a26: 甚爲難數。魂神逐種受形遍三千大千刹土。
T2122_.53.0455a27: 體骨皮毛遍大千刹土地間無空處。又菩薩
T2122_.53.0455a28: 處胎經偈云
T2122_.53.0455a29: 吾從無數劫 往來生死道
T2122_.53.0455b01: 捨身復受身 不離胞胎法
T2122_.53.0455b02: 計我所經歴 記一不説餘
T2122_.53.0455b03: 純作白狗形 積骨億須彌
T2122_.53.0455b04: 以利針地種 無不値我體
T2122_.53.0455b05: 何況雜色狗 其數不可量
T2122_.53.0455b06: 吾故攝其心 不貪道放逸
T2122_.53.0455b07: 又提謂經云。如有一人在須彌山上以纖縷
T2122_.53.0455b08: 下之。一人在下持針迎之。中有旋嵐猛風。吹
T2122_.53.0455b09: 縷難入針孔。人身難得甚過於是。又菩薩處
T2122_.53.0455b10: 胎經。世尊説偈云
T2122_.53.0455b11: 盲龜浮木孔 時時猶可値
T2122_.53.0455b12: 人一失命根 億劫復難是
T2122_.53.0455b13: 海水深廣大 三百三十六
T2122_.53.0455b14: 一鍼投海中 求之尚可得
T2122_.53.0455b15: 一失人身命 難得過於是
T2122_.53.0455b16: 又大莊嚴論偈云
T2122_.53.0455b17: 離諸難亦難 得於人間難
T2122_.53.0455b18: 既得離諸難 應當常精進
T2122_.53.0455b19: 我昔聞有一小兒。經中説盲龜値浮木孔其
T2122_.53.0455b20: 事甚難。時此小兒。故穿一版作孔受頭。擲
T2122_.53.0455b21: 著池中。自入池中。低頭擧頭欲望入孔。水漂
T2122_.53.0455b22: ＊版故不可得値。即自思惟。極生厭惡。人身
T2122_.53.0455b23: 難得。佛以大海爲喩。浮木孔小盲龜無眼。百
T2122_.53.0455b24: 年一出。窬難可値。我今池小其＊版孔大。復
T2122_.53.0455b25: 有兩眼日百出頭。猶不能値。況彼盲龜而當
T2122_.53.0455b26: 得値。即爲説偈云
T2122_.53.0455b27: 巨海極廣大 浮木孔復小
T2122_.53.0455b28: 百年而一出 得値甚爲難
T2122_.53.0455b29: 我今池水小 浮木孔極大
T2122_.53.0455c01: 數數自出頭 不能値木孔
T2122_.53.0455c02: 盲龜遇浮木 相値甚爲難
T2122_.53.0455c03: 惡道復人身 難値亦如是
T2122_.53.0455c04: 我今値人身 應當不放逸
T2122_.53.0455c05: 河沙等諸佛 未曾得値遇
T2122_.53.0455c06: 今日得諮受 十力世尊言
T2122_.53.0455c07: 佛所説妙法 我必當修行
T2122_.53.0455c08: 若能善修習 濟拔極爲大
T2122_.53.0455c09: 非他作已得 是故自精勤
T2122_.53.0455c10: 若墮八難處 云何可得離
T2122_.53.0455c11: 世間業隨逐 墜墮於惡道
T2122_.53.0455c12: 我今當逃避 得出三有獄
T2122_.53.0455c13: 若不出此獄 云何得解脱
T2122_.53.0455c14: 畜生道若干 歴劫極久長
T2122_.53.0455c15: 地獄及餓鬼 黒闇苦惱深
T2122_.53.0455c16: 我若不勤修 云何而得離
T2122_.53.0455c17: 險難諸惡道 今日得人身
T2122_.53.0455c18: 不盡苦邊際 不離三有獄
T2122_.53.0455c19: 應當勤方便 必離三有獄
T2122_.53.0455c20: 今我求出家 必使得解脱
T2122_.53.0455c21: 又罪業報應經偈云
T2122_.53.0455c22: 水流不常滿 火盛不久燃
T2122_.53.0455c23: 日出須臾沒 月滿已復缺
T2122_.53.0455c24: 尊榮豪貴者 無常復過是
T2122_.53.0455c25: 故知。人身難遇易失。以易失故不須生著。當
T2122_.53.0455c26: 知人身念念近死。如牽猪羊詣於屠所。故涅
T2122_.53.0455c27: 槃經云。觀是壽命。常爲無量怨讎所繞。念念
T2122_.53.0455c28: 損減無有増長。猶如暴水不得停住。亦如朝
T2122_.53.0455c29: 露勢不久停。如囚趣市歩歩近死。又摩耶經
T2122_.53.0456a01: 偈云
T2122_.53.0456a02: 譬如旃陀羅 驅牛就屠所
T2122_.53.0456a03: 歩歩近死地 人命疾過是
T2122_.53.0456a04: 自大聖已還體未圓明。雖復分證無生。猶爲
T2122_.53.0456a05: 三相遷流。況於凡愚理隔淨境。善惡雜糅明
T2122_.53.0456a06: 白未分。豈能免點累之愆愛染之失。今聞
T2122_.53.0456a07: 出家入道之美。不得便言無惡。聞白衣在家
T2122_.53.0456a08: 之過。不得都無其善。若内修其行則如出家
T2122_.53.0456a09: 之美。若内乖其信徒爲剪落。在家之人有諸
T2122_.53.0456a10: 眷屬公私擾擾。資待所須尚不應慳。沙門淨
T2122_.53.0456a11: 行塊然獨立。止須三衣六物極至百一供身。
T2122_.53.0456a12: 自外妨縁何須蓄積。經律具呵明在聖教。若
T2122_.53.0456a13: 慳悋法財不惠愚貧。智種不成便失聖胎。乃
T2122_.53.0456a14: 至小罪猶懷大懼。常應謙肅恭敬大小。不得
T2122_.53.0456a15: 自大輕慢前人。若具犯大罪廣畜田宅。過分
T2122_.53.0456a16: 貯積勤營俗事。此定極惡。何須述之。今且
T2122_.53.0456a17: 略論中下之人。薄學淺識謂智過人。起大憍
T2122_.53.0456a18: 慢放誕形容。陵篾一切籠罩天地。踑踞師
T2122_.53.0456a19: 長之前。叱吒尊人之側。道本和合恭順爲僧。
T2122_.53.0456a20: 既心形乖反。豈成僧寶也。或有專讀外典妉
T2122_.53.0456a21: 玩琴棊諷讀詩書徒消日月。内教法藥救
T2122_.53.0456a22: 生爲急。文奧理深詞華祕博。能解一句演
T2122_.53.0456a23: 無量義。新舊經論卷軸數千。曾不窺撿一句
T2122_.53.0456a24: 之文。外書不急之事日夜勤學。若恐白衣
T2122_.53.0456a25: 笑我無知不學世典者。何如俗人問我經義
T2122_.53.0456a26: 不能答。恥居内不閑於外。未足可羞。在内
T2122_.53.0456a27: 不解於内。恥辱彌甚良由時將末法人命轉
T2122_.53.0456a28: 促。無常交臂朝不謀夕。恐一入幽塗累劫難
T2122_.53.0456a29: 出。再遇佛法想見無由。雖有經律許一分學
T2122_.53.0456b01: 外爲伏外道。此爲上品聰叡者説。先諳於内
T2122_.53.0456b02: 兼令知外。譏辯鋒芒出言關典。内外博究
T2122_.53.0456b03: 堪爲師匠。得如經説爲伏外道。今自量身觸
T2122_.53.0456b04: 事無能。神識常蔽愚戇
然。自救無憀
T2122_.53.0456b05: 何能利物。色香不通何辯菽麥。願自私退省
T2122_.53.0456b06: 己爲學。故涅槃經云。佛語諸比丘。出家之
T2122_.53.0456b07: 人應修慧學尋究經典。不得披讀外道典籍
T2122_.53.0456b08: 路伽耶等。常處山澤空閑靜室。修禪禮誦斷
T2122_.53.0456b09: 邪顯正。是汝所宗
T2122_.53.0456b10: 又叔迦經中説。叔迦婆羅門子白佛言。在家
T2122_.53.0456b11: 白衣能修福徳善根勝出家者。是事云何。佛
T2122_.53.0456b12: 言。我於此中不定答。出家或有不修善根。則
T2122_.53.0456b13: 不如在家。在家能修則勝出家
T2122_.53.0456b14: 又三千威儀云。出家人所作業務者。一者坐
T2122_.53.0456b15: 禪。二者誦經法。三者勸化衆事。若具足作三
T2122_.53.0456b16: 業者。是應出家人法。若不行者。徒生徒死。
T2122_.53.0456b17: 唯有受罪之因。又百喩經云。昔有一人事須
T2122_.53.0456b18: 火用及以冷水。即便宿火。以澡罐盛水。置
T2122_.53.0456b19: 於火上。後欲取火而火都滅。欲取冷水而水
T2122_.53.0456b20: 復熱。火及冷水二事倶失。世間之人入佛法
T2122_.53.0456b21: 中出家求道。既得出家。還念妻子五欲之樂。
T2122_.53.0456b22: 由是之故失其功徳之火。兼失持戒之水。念
T2122_.53.0456b23: 欲之人亦復如是
T2122_.53.0456b24: 又涅槃經。佛言。我涅槃後有聲聞弟子。愚
T2122_.53.0456b25: 癡破戒喜生鬪爭。捨十二部經讀誦種種外
T2122_.53.0456b26: 道典籍文頌手筆。受畜一切不淨之物。言是
T2122_.53.0456b27: 佛聽。如是之人。以好栴檀。貿易瓦木。以金
T2122_.53.0456b28: 易鋀石。以銀易白鑞。以絹易氀褐。以甘露易
T2122_.53.0456b29: 於惡毒
T2122_.53.0456c01: 又遺教經云。晝則勤心修習善法無令失時。
T2122_.53.0456c02: 初夜後夜亦勿有廢。中夜誦經以自消息。無
T2122_.53.0456c03: 以睡眠因縁令一生空過無所得也。依是行
T2122_.53.0456c04: 道可得四沙門果乃至菩提。如是行者堪爲
T2122_.53.0456c05: 師範。眞良福田得消信施
T2122_.53.0456c06: 又婆沙論云。如人觀日眼不明淨。外道書論
T2122_.53.0456c07: 思求之時使慧眼不淨。如人觀月眼則明淨。
T2122_.53.0456c08: 佛法經論。思求之時令慧眼明淨。若思求外
T2122_.53.0456c09: 俗。如打獼猴唯出不淨。若思求佛法。如練
T2122_.53.0456c10: 眞金多＊練多淨。又菩薩善戒經云。菩薩不
T2122_.53.0456c11: 讀不誦如來正經。讀誦世典文頌書疏者得
T2122_.53.0456c12: 罪。不犯者。若爲論義破於邪見。若二分佛經。
T2122_.53.0456c13: 一分外書。何以故。爲知外典是虚妄法佛法
T2122_.53.0456c14: 眞實故。爲知世事故。不爲世人所輕慢故。
T2122_.53.0456c15: 以此文證。佛法學人若一向＊廢内尋外則
T2122_.53.0456c16: 便得罪。縱解理行唯可暫習。爲伏外道。還
T2122_.53.0456c17: 須厭離進修内業務令増勝。若偏耽著則壞
T2122_.53.0456c18: 正法。故地持論云。若菩薩於佛所説棄捨不
T2122_.53.0456c19: 學。乃習外道邪論世俗經典。是名爲犯衆多
T2122_.53.0456c20: 犯。是犯染汚起。若上聰明人能速受學得
T2122_.53.0456c21: 不動智。於日月中常以二分受學佛法一分
T2122_.53.0456c22: 外典。是名不犯。若於世典外道邪教。愛樂
T2122_.53.0456c23: 不捨不作棄想。是名爲犯衆多犯。是犯染汚
T2122_.53.0456c24: 起。頌曰
T2122_.53.0456c25: 冬狐理豐毳 春蠶緒輕絲
T2122_.53.0456c26: 形骸翻爲阻 心識還自欺
T2122_.53.0456c27: 齠齔歌鼓腹 平生少年時
T2122_.53.0456c28: 驅車追侠客 酌酒弄妖姫
T2122_.53.0456c29: 但念目前好 安知後世悲
T2122_.53.0457a01: 惕然一以愧 永與情愛辭
T2122_.53.0457a02: 願識眞妄本 染淨自分離
T2122_.53.0457a03: 羞慚滯五蓋 焉知同四依◎
T2122_.53.0457a05: 述意部 引證部 生信部 業因部
T2122_.53.0457a06: 述意部第一
T2122_.53.0457a07: 夫貴賤靡＊常貧富無定。譬水火更互寒暑
T2122_.53.0457a08: 遞來。故見有財富室温衣豐人足不勞營覓
T2122_.53.0457a09: 自然而至。復見有貧苦飢弊役力馳求。晨起
T2122_.53.0457a10: 夜寐形骸爲之沮悴。心情爲之勞擾。縱有所
T2122_.53.0457a11: 獲百方散失。終日願於富饒未甞暫有。以
T2122_.53.0457a12: 此苦故。所以勸奬令其惠施力厲修福。若復
T2122_.53.0457a13: 有人衣裘服玩鮮華香潔。春秋氣序寒温冷
T2122_.53.0457a14: 暖。四時變改隨須無闕。而復見有尺布不完
T2122_.53.0457a15: 丈帛殘弊。垢穢塵墨臭膩朽爛。炎暑不識
T2122_.53.0457a16: 絺
。氷雪不知繒纊。乃至形骸不蔽。男女
T2122_.53.0457a17: 惡露非唯可恥實亦慚怍。若見此苦豈可
T2122_.53.0457a18: 不遠。所以勸奬令其修福。應施衣服及以室
T2122_.53.0457a19: 宇。豈不見衆人皆有而我獨無。是故應須勇
T2122_.53.0457a20: 猛修習。若復有人。食則甘味並薦珍羞備擧。
T2122_.53.0457a21: 連机重案滿床亘席。芳脂芬馥馨香具列。而
T2122_.53.0457a22: 復有脱粟之飯不充。藜藿之羹常乏。鹽梅早
T2122_.53.0457a23: 自兩無。魚菜久已雙闕。乃至并日而餐糜粥
T2122_.53.0457a24: 相係。雜以水果。加以草菜。萎黄困篤自濟
T2122_.53.0457a25: 無方。若見此苦豈可不遠。所以勸奬令其修
T2122_.53.0457a26: 福。應施飮食及以水漿豈可衆人皆足而我
T2122_.53.0457a27: 獨困。是故應須勇猛修習。若復有人。榮位
T2122_.53.0457a28: 通顯乘肥衣輕適意自在。行則天人瞻仰。住
T2122_.53.0457a29: 則鬼神敬貴。而復見有卑鄙猥賤人所不齒。
T2122_.53.0457b01: 生不知其生。死不知其死。塗炭溝渠之側。坐
T2122_.53.0457b02: 臥冀壤之中。雖有叱咄之聲。反致捶撲之苦。
T2122_.53.0457b03: 非唯神鬼不敬。乃亦狗犬加毒。若見此苦豈
T2122_.53.0457b04: 可不遠。所以勸奬令其修福。應滅憍慢奉行
T2122_.53.0457b05: 謙敬。豈可他人常貴而我＊常賤。是故應當
T2122_.53.0457b06: 勇猛修習。若復有人。形貌端正言音風吐。
T2122_.53.0457b07: 常存廣利。仁慈博愛語不傷物。而復有人而
T2122_.53.0457b08: 状痤醜所言嶮暴。唯知自利不計念彼。彼忍
T2122_.53.0457b09: 辱故所以致勝。多瞋恚故所以招惡。若見此
T2122_.53.0457b10: 苦豈可不遠。所以勸奬令其修福。應滅瞋恚
T2122_.53.0457b11: 奉行忍辱。豈可以令衆人＊常處勝地而我永
T2122_.53.0457b12: 隔淨縁。是故應須勇猛修習。若復有人意力
T2122_.53.0457b13: 強幹少有疾病。常堪行道無有障礙。而復
T2122_.53.0457b14: 有人羸瘵多患氣力弊劣。動輒増困眠坐不
T2122_.53.0457b15: 安。見有此惡實宜捨遠。所以勸奬令其修
T2122_.53.0457b16: 福。應施醫藥隨時賑救。豈可衆人常無疾頓。
T2122_.53.0457b17: 而我永嬰沈滯。是故應須勇猛修習。凡是如
T2122_.53.0457b18: 此之事。實最應勸。若不相勸。則學者不勤
T2122_.53.0457b19: 也
T2122_.53.0457b20: 引證部第二
T2122_.53.0457b21: 如涅槃經云。居家如牢獄。妻子如枷鎖。財物
T2122_.53.0457b22: 如重擔。親戚如怨家。而能一日一夜受持
T2122_.53.0457b23: 清禁六時行道。兼年常三長月＊常六齋。菜
T2122_.53.0457b24: 蔬節味。檢身口意不馳外。縁專崇出俗高
T2122_.53.0457b25: 慕佛法。俯仰無虧坐臥無失。夜係明相晝思
T2122_.53.0457b26: 淨法。深敬沙門悲心利俗。若能如是。雖居在
T2122_.53.0457b27: 家可得度苦。故經云。佛法欲盡白衣護法。修
T2122_.53.0457b28: 善上生天上如空中雪墮。比丘違於戒律。墮
T2122_.53.0457b29: 陷惡道如雨從天落。當知於苦修福其福最
T2122_.53.0457c01: 大。於福作罪其罪不輕。是以從苦入樂。未
T2122_.53.0457c02: 知樂中之樂。從樂入苦。方知苦中之苦。斯言
T2122_.53.0457c03: 可驗。幸願省之。又法句經偈云
T2122_.53.0457c04: 熱無過婬 毒無過怒 苦無過身
T2122_.53.0457c05: 樂無過滅
T2122_.53.0457c06: 佛説偈已告諸比丘。往昔久遠無數世時。有
T2122_.53.0457c07: 五通比丘。名精進力。在山中樹下閑寂求道。
T2122_.53.0457c08: 時有四禽獸。依附左右常得安隱。一者鴿。二
T2122_.53.0457c09: 者烏。三者毒蛇。四者鹿。是四禽獸者。晝行
T2122_.53.0457c10: 求食暮則還宿。四禽獸一夜自相問言。世間
T2122_.53.0457c11: 之苦何者爲重。烏言。飢渇最苦。飢渇之時
T2122_.53.0457c12: 身羸目冥神識不寧。投身羅網不顧鋒刃。我
T2122_.53.0457c13: 等喪身莫不由之。以此言之飢渇爲苦。鴿言。
T2122_.53.0457c14: 婬欲最苦。色欲熾盛無所顧念。危身滅命
T2122_.53.0457c15: 莫不由之。毒蛇言。瞋恚最苦。毒意一起不避
T2122_.53.0457c16: 親疎。亦能殺人復亦自殺。鹿言。驚怖最苦。
T2122_.53.0457c17: 我在林野心＊常
惕。畏懼獵師及諸犲狼。髣
T2122_.53.0457c18: 髴有聲奔投溝
。母子相捐肝膽掉悸。以此
T2122_.53.0457c19: 言之驚怖爲苦。比丘聞之即答之曰。汝等所
T2122_.53.0457c20: 論是其末耳。不究苦本。天下之苦無過有
T2122_.53.0457c21: 身。身爲苦器憂畏無量。吾以是故。捨俗學道
T2122_.53.0457c22: 滅意斷想。不貪四大欲斷苦源。志存泥洹
T2122_.53.0457c23: 是故知身爲大苦本。故書云。大患莫若於身
T2122_.53.0457c24: 也
T2122_.53.0457c25: 生信部第三
T2122_.53.0457c26: 如那先比丘問佛經云。時有彌蘭王。問羅漢
T2122_.53.0457c27: 那先比丘言。人在世間作惡。至百歳臨欲死
T2122_.53.0457c28: 時念佛。死後生天。我不信是語。復言殺一
T2122_.53.0457c29: 生死即入泥梨中。我亦不信是也。那先比丘
T2122_.53.0458a01: 問王。如人持小石置在水上。石浮耶沒耶。王
T2122_.53.0458a02: 言。其石沒也。那先言。如令持百枚大石置在
T2122_.53.0458a03: 船上。其船沒不。王言。不沒。那先言。＊船中
T2122_.53.0458a04: 百枚大石因＊船故不得沒。人雖有本惡。一
T2122_.53.0458a05: 時念佛用是不入泥犁便生天上。何不信耶。
T2122_.53.0458a06: 其小石沒者。如人作惡不知佛經。死後便入
T2122_.53.0458a07: 泥犁。何不信耶。王言。善哉善哉。那先比丘
T2122_.53.0458a08: 言。如兩人倶死。一人生第七梵天。一人生
T2122_.53.0458a09: 罽賓國。此二人遠近雖異。死則一時倶到。如
T2122_.53.0458a10: 有一雙飛鳥。一於高樹上止。一於卑樹上止。
T2122_.53.0458a11: 兩鳥一時倶飛。其影倶到地耳。那先比丘言。
T2122_.53.0458a12: 如愚人作惡得殃大。智人作惡得殃小。譬如
T2122_.53.0458a13: 燒鐵在地一人知爲燒鐵。一人不知。兩人倶
T2122_.53.0458a14: 取。然不知者手爛大知者小。作惡亦爾。愚
T2122_.53.0458a15: 者不能自悔。故其殃得大。智者作惡知不
T2122_.53.0458a16: 當爲。日自悔過。故其殃少耳
T2122_.53.0458a17: 又四品學經云。凡俗之人。或有不如畜生。畜
T2122_.53.0458a18: 生或勝於人。所以者何。人作罪不止死入地
T2122_.53.0458a19: 獄。罪畢始爲餓鬼。餓鬼罪畢轉爲畜生。畜生
T2122_.53.0458a20: 罪畢乃還爲人。以畜生中畢罪便得爲人。是
T2122_.53.0458a21: 故當作善奉三尊之教。長離三惡道。受天人
T2122_.53.0458a22: 福後長解脱
T2122_.53.0458a23: 又四十二章經云。佛言。天下有五難。貧窮布
T2122_.53.0458a24: 施難。豪貴學道難。制命不死難。得覩佛經
T2122_.53.0458a25: 難。生値佛世難是也
T2122_.53.0458a26: 又雜譬喩經有十八事於世甚難。一値佛世
T2122_.53.0458a27: 難。二正使値佛得爲人難。三正使成人在中
T2122_.53.0458a28: 國生難。四正使在中國生種姓家難。五正使
T2122_.53.0458a29: 在種姓家四支六情完具難。六正使四支六
T2122_.53.0458b01: 情完具得財産難。七正使得財産値善知識
T2122_.53.0458b02: 難。八正使得善知識具智慧難。九正使得智
T2122_.53.0458b03: 慧具善心難。十正使得善心能布施難。十一
T2122_.53.0458b04: 正使能布施欲得賢善有徳人難。十二正使
T2122_.53.0458b05: 得賢善値有徳人往至其所難。十三正使至
T2122_.53.0458b06: 其所得宜適難。十四正使得宜適得受聽説
T2122_.53.0458b07: 難。十五正使聽説得正解智慧難。十六正使
T2122_.53.0458b08: 得解能受深經難。十七正使受深經得如説
T2122_.53.0458b09: 修行難。十八正使能受深經得如説修行得
T2122_.53.0458b10: 證聖果難。是爲十八事難
T2122_.53.0458b11: 業因部第四
T2122_.53.0458b12: 佛説太子刷護經云。阿闍世王太子名爲刷
T2122_.53.0458b13: 護。白佛言。菩薩何因縁得顏貌端正。何因
T2122_.53.0458b14: 縁不入女人腹。於蓮華中化生。何因縁故能
T2122_.53.0458b15: 知宿命之事
T2122_.53.0458b16: 佛告太子。由能忍辱故即爲姝好。不婬泆故
T2122_.53.0458b17: 即能化生。人生七日便知宿命無數世事
T2122_.53.0458b18: 復何因縁身有三十二相。復何因縁有八十
T2122_.53.0458b19: 種好。復何因縁見佛身者視之無厭
T2122_.53.0458b20: 佛告太子。本爲菩薩好喜布施種種雜物與
T2122_.53.0458b21: 諸佛菩薩及師父母人民索用。故得三十二
T2122_.53.0458b22: 相。當有慈心哀念十方蠕動之類。如視赤子。
T2122_.53.0458b23: 皆欲度脱。故得八十種好。見怨如視父母。等
T2122_.53.0458b24: 心無異。故視佛無厭
T2122_.53.0458b25: 復何因縁知深經慧及陀羅尼行。復何因縁
T2122_.53.0458b26: 知三時定意得安隱。復何因縁佛所説善其
T2122_.53.0458b27: 有聞者皆喜信受。佛告太子。菩薩喜書信
T2122_.53.0458b28: 受諷誦學問。是故知深經智慧及得陀羅尼
T2122_.53.0458b29: 行。復常專心意用。是故得三昧安隱。所説
T2122_.53.0458c01: 至誠。是故所語人皆信向聞者歡喜。復何因
T2122_.53.0458c02: 縁不生惡處。復何因縁得生天上。復何因縁
T2122_.53.0458c03: 不貪愛欲
T2122_.53.0458c04: 佛告太子。菩薩世世信佛法僧。用是故不生
T2122_.53.0458c05: 八惡處。由持戒不缺。是故生天。由知經法
T2122_.53.0458c06: 本空。是故不貪欲
T2122_.53.0458c07: 復何因縁菩薩身口心行所念皆淨。復何因
T2122_.53.0458c08: 縁魔不得便。復何因縁不敢誹謗三寶
T2122_.53.0458c09: 佛告太子。菩薩喜愛三寶。是故得淨。精勤
T2122_.53.0458c10: 不懈。是故魔不得便。所作皆至誠。是故衆
T2122_.53.0458c11: 人不敢誹謗三寶
T2122_.53.0458c12: 復何因縁菩薩得好高聲如梵天聲。復何因
T2122_.53.0458c13: 縁有八種音。復何因縁知衆人念皆悉能報」
T2122_.53.0458c14: 佛告太子。菩薩世世至誠不欺。是故得好高
T2122_.53.0458c15: 聲如梵天聲。由世世不惡口。是故得八種音。
T2122_.53.0458c16: 由世世不兩舌不妄語。是故衆人所念悉皆
T2122_.53.0458c17: 能報
T2122_.53.0458c18: 復何因縁得壽命長。復何因縁身得無病。復
T2122_.53.0458c19: 何因縁家室和順不令別離。佛告太子。由不
T2122_.53.0458c20: 殺生。是故爲人壽命長。由不持刀杖撃人。
T2122_.53.0458c21: 是故後生爲人無病。由見鬪和解令喜。是
T2122_.53.0458c22: 故後生爲人不得別離
T2122_.53.0458c23: 復何因縁得財不離。復何因縁不爲劫盜。復
T2122_.53.0458c24: 何因縁得處尊高
T2122_.53.0458c25: 佛告太子。由不貪人財。是故富樂。喜施不
T2122_.53.0458c26: 慳。是故不亡財物。心不嫉妬。是故生得尊
T2122_.53.0458c27: 高
T2122_.53.0458c28: 復何因縁得天眼洞視。復何因縁得天耳徹
T2122_.53.0458c29: 聽。復何因縁知世間死生之事
T2122_.53.0459a01: 佛告太子。由好意燃燈供於佛前。是故得天
T2122_.53.0459a02: 眼洞視。由喜持伎樂於佛寺前。是故得天耳
T2122_.53.0459a03: 徹聽。由喜定意。是故知世間死生之變
T2122_.53.0459a04: 復何因縁得飛行四禪。復何因縁知前世無
T2122_.53.0459a05: 數劫來之事。復何因縁得三佛身便般涅槃」
T2122_.53.0459a06: 佛告太子。由喜施車馬船等與三寶人用。是
T2122_.53.0459a07: 故得飛行四神足。由常專念諸佛三昧喜
T2122_.53.0459a08: 行教人。是故得念前世無數劫事。由菩薩得
T2122_.53.0459a09: 阿惟越致道。是故能斷死生之根。得佛道已
T2122_.53.0459a10: 便般涅槃
T2122_.53.0459a11: 頌曰
T2122_.53.0459a12: 茫茫荒宇 蠢蠢迷昉 居苦謂樂
T2122_.53.0459a13: 靡勤靡奬 不遵厥理 空傳妄想
T2122_.53.0459a14: 外順情塵 内乖心朗 慈誘返迷
T2122_.53.0459a15: 扣誠發爽 靈通吐曜 冥資妙響
T2122_.53.0459a16: 歸心正覺 津悟福賞 撫之有會
T2122_.53.0459a17: 功超由曩
T2122_.53.0459a19: 晋竺長舒 宋邢懷明 宋王叔達
T2122_.53.0459a20: 晋竺長舒者。其先西域人也。世有資貨爲富
T2122_.53.0459a21: 人。竺居晋元康中内徙雒陽。長舒奉法精
T2122_.53.0459a22: 至。尤好誦觀世音經。其後隣比失火。長舒家
T2122_.53.0459a23: 悉草屋。又正下風。自計火已逼近。政復出
T2122_.53.0459a24: 物所全無幾。乃勅家人不得槤物。亦無灌
T2122_.53.0459a25: 救者。唯至心誦經。有頃火燒其隣屋。與長舒
T2122_.53.0459a26: 隔籬而風忽自迴。火亦際屋而止。于時咸以
T2122_.53.0459a27: 爲靈。里中有輕險少年四五人。共毀笑之云。
T2122_.53.0459a28: 風偶自轉。此復何神。伺晴燥夕當爇其屋。
T2122_.53.0459a29: 能令不燃者可也。其後天甚旱燥風起亦駛。
T2122_.53.0459b01: 少年輩密共束炬擲其屋上。三擲三滅。乃大
T2122_.53.0459b02: 驚懼各走還家。明晨相率詣長舒家。自説
T2122_.53.0459b03: 昨事稽顙辭謝。長舒答曰。我了無神。政誦念
T2122_.53.0459b04: 觀世音當是威靈所祐。諸君但當洗心信向
T2122_.53.0459b05: 耳。自是隣里郷黨咸敬異焉
T2122_.53.0459b06: 宋邢懷明。河間人。宋大將軍參軍。嘗隨南郡
T2122_.53.0459b07: 太守朱循之北伐。倶見陷沒。於是伺候間隙
T2122_.53.0459b08: 倶得道歸。夜行晝伏。已經三日猶懼追捕。
T2122_.53.0459b09: 乃遣人前覘虜候。既數日不還。一夕將雨陰
T2122_.53.0459b10: 闇。所遣人將曉忽至。乃驚曰。向遙見火光
T2122_.53.0459b11: 甚明。故來投之。那得至而反闇。循等怪愕。懷
T2122_.53.0459b12: 明先奉法。自征後頭上＊常戴觀世音經。轉
T2122_.53.0459b13: 讀不廢。爾夕亦正暗誦。咸疑是經神力。於是
T2122_.53.0459b14: 常共祈心。遂以得免居于京師。元嘉十七年
T2122_.53.0459b15: 有沙門。詣懷明云。貧道見此巷中及君家殊
T2122_.53.0459b16: 有血氣。宜移避之。語畢便去。懷明追而目
T2122_.53.0459b17: 之。出門便沒。意甚惡之。經二旬隣人張景秀
T2122_.53.0459b18: 傷父及殺父妾。懷明以爲血氣之徴。庶得無
T2122_.53.0459b19: 事。時與劉斌劉敬文。比門連接同在一巷。其
T2122_.53.0459b20: 年並以劉湛之黨。同被誅夷云
T2122_.53.0459b21: 宋王球字叔達。太原人也。爲涪陵太守。以
T2122_.53.0459b22: 元嘉九年於郡失守繋在刑獄。著一重鎖釘
T2122_.53.0459b23: 鍱堅固。球先精進。既有囹圄用心尤至。獄
T2122_.53.0459b24: 中百餘人並多飢餓。球毎食皆分施之。日自
T2122_.53.0459b25: 持齋。至心念觀世音。夜夢昇高座見一沙門。
T2122_.53.0459b26: 以一卷經與之。題云光明案行品。并諸菩
T2122_.53.0459b27: 薩名。球得而披讀忘第一菩薩名。第二觀世
T2122_.53.0459b28: 音。第三大勢至又見一車輪沙門曰。此五道
T2122_.53.0459b29: 輪也。既覺鎖皆斷脱。球心知神力彌増專到。
T2122_.53.0459c03: 述意部 引證部 儀式部 簡衆部
T2122_.53.0459c04: 漸頓部 法施部 報恩部 利益部
T2122_.53.0459c05: 述意部第一
T2122_.53.0459c06: 夫師資義重慧學爲勝。修以義方多聞爲善。
T2122_.53.0459c07: 故馬鳴振將絶之綱。龍樹興大小之辯。慧
T2122_.53.0459c08:
昭然清論英出。信可該領名數藻雪舊
T2122_.53.0459c09: 疑。然學而不説尼父所憂。於義不了釋尊所
T2122_.53.0459c10: 誡。故經曰。法之供養勝諸供養。故外書云。
T2122_.53.0459c11: 善人是不善人之師不善人是善人之資。受
T2122_.53.0459c12: 説無違則理超情腑。如説聽乖宗則尠難通
T2122_.53.0459c13: 會。是以一象既虧則六爻斯墜。一言有失
T2122_.53.0459c14: 則累劫受殃。故知傳法不易受聽極難。良由
T2122_.53.0459c15: 去聖日久微言漸昧。而一説一受固亦難行。
T2122_.53.0459c16: 恐名利關心垢情難淨也
T2122_.53.0459c17: 引證部第二
T2122_.53.0459c18: 如中論偈云
T2122_.53.0459c19: 眞法及説者 聽者難得故
T2122_.53.0459c20: 如是則生死 非有邊無邊
T2122_.53.0459c21: 又十地論云。由説聽二人不稱法故各有兩
T2122_.53.0459c22: 過。一不平説過。二佛不隨喜過。故大集經
T2122_.53.0459c23: 偈云
T2122_.53.0459c24: 若諸衆生無法器 如來於彼修捨心
T2122_.53.0459c25: 設大方便待時節 爲令彼得眞解脱
T2122_.53.0459c26: 大莊嚴論偈云
T2122_.53.0459c27: 隨聞而得覺 未聞愼勿毀
T2122_.53.0459c28: 無量餘未聞 謗者成癡業
T2122_.53.0459c29: 寶性論偈云
T2122_.53.0460a01: 愚癡及我慢 樂行於小法
T2122_.53.0460a02: 謗法及法師 則爲諸佛呵
T2122_.53.0460a03: 外現如儀相 不識如來教
T2122_.53.0460a04: 謗法及法師 則爲諸佛呵
T2122_.53.0460a05: 今見初學黒白幼童。發足守迷。於文義中生
T2122_.53.0460a06: 知足想。自恃
他轉加輕侮。故地持論云。
T2122_.53.0460a07: 隨文取義有五種過。一無正信。二退勇猛。三
T2122_.53.0460a08: 誑衆生。四輕法。五謗法。能説之人尚垢自
T2122_.53.0460a09: 心。況所聽之人能生信乎。若淨心説法。縱是
T2122_.53.0460a10: 生死變爲涅槃。若染心説。縱是涅槃變爲
T2122_.53.0460a11: 生死
T2122_.53.0460a12: 又涅槃經云。大乘爲甘露。亦名爲毒藥。能消
T2122_.53.0460a13: 即爲甘露。不消即成毒藥。如人置毒乳中
T2122_.53.0460a14: 則能殺人。故寶性論偈
T2122_.53.0460a15: 無知無善識 惡友損正行
T2122_.53.0460a16: 蜘蛛落乳中 是乳則爲毒
T2122_.53.0460a17: 又十輪經云。如刹利旃陀羅等。見有依我
T2122_.53.0460a18: 法中出家若聲聞辟支佛乃至大乘説法法
T2122_.53.0460a19: 師。誹謗罵辱欺誑正法。而作留難惱亂法師。
T2122_.53.0460a20: 以是因縁墮阿鼻地獄。若見依我法中而出
T2122_.53.0460a21: 家者。於此人所數數瞋恚。罵辱我所説法不
T2122_.53.0460a22: 肯信受。破壞塔寺僧坊堂舍殺害比丘。先所
T2122_.53.0460a23: 修習一切善根。皆悉滅盡。命欲終時支節皆
T2122_.53.0460a24: 疼如火焚燒。其人舌根如被繋縛。於多日中
T2122_.53.0460a25: 口不能語。命終之後墮阿鼻地獄
T2122_.53.0460a26: 儀式部第三
T2122_.53.0460a27: 如三千威儀云。上高座讀經有五事。一當先
T2122_.53.0460a28: 禮佛。二當禮經法上座。三當先一足躡阿僧
T2122_.53.0460a29: 提上正住座。四當還向上座。五先手按座
T2122_.53.0460b01: 乃却座。已座有五事。一當正法衣安座。二
T2122_.53.0460b02: 揵稚聲絶當先讃偈唄。三當隨因縁讀。四
T2122_.53.0460b03: 若有不可意人不得於座上瞋恚。五若有持
T2122_.53.0460b04: 物施者當排下著前。又問經有五事。一當如
T2122_.53.0460b05: 法下床問。二不得共座問。三有解不得直當
T2122_.53.0460b06: 問。四不得持意念外因縁。五設解頭面著地
T2122_.53.0460b07: 作禮反向出戸
T2122_.53.0460b08: 又十住毘婆沙論云。法師處師子座有四種
T2122_.53.0460b09: 法。何等爲四。一者欲昇高座。先應恭敬禮拜
T2122_.53.0460b10: 大衆然後昇座。二者衆有女人應觀不淨。三
T2122_.53.0460b11: 者威儀視瞻有大人相。敷演法音顏色和悦
T2122_.53.0460b12: 人皆信受。不説外道經書心無怯畏。四者於
T2122_.53.0460b13: 惡言問難當行忍辱
T2122_.53.0460b14: 復有四法。一於諸衆生作饒益想。二於諸
T2122_.53.0460b15: 衆生不生我想。三於諸文字不生法想。四願
T2122_.53.0460b16: 諸衆生從我聞法。於阿耨菩提而不退轉
T2122_.53.0460b17: 復有四法。一不自輕身。二不輕聽者。三不
T2122_.53.0460b18: 輕所説。四不爲利養。又文殊師利問經云。文
T2122_.53.0460b19: 殊師利白佛言。四衆於何時中不得作聲。或
T2122_.53.0460b20: 身口木石及諸餘聲
T2122_.53.0460b21: 佛告文殊師利。於六時中不得作聲。禮佛時。
T2122_.53.0460b22: 聽法時。衆和合時。乞食時。正食時。大小便
T2122_.53.0460b23: 時。何故是時不得作聲。佛告文殊。於是時中
T2122_.53.0460b24: 有諸天來。彼諸天等常清淨心無染心空心
T2122_.53.0460b25: 隨波羅蜜心觀佛法心。以彼聲故令心不定。
T2122_.53.0460b26: 以不定故悉皆還去。以諸天去故諸惡鬼來。
T2122_.53.0460b27: 作不饒益不安隱事。彼入於此生諸焔患。人
T2122_.53.0460b28: 民飢餓更相侵犯。是故文殊。應寂靜禮佛。佛
T2122_.53.0460b29: 説祇夜云
T2122_.53.0460c01: 不作身口聲 木石餘音聲
T2122_.53.0460c02: 寂靜禮佛者 如來所讃歎
T2122_.53.0460c03: 又佛本行經云。佛告諸比丘。從今日制諸弟
T2122_.53.0460c04: 子。不得請於諸根闇鈍及以缺漏戒不具者
T2122_.53.0460c05: 而説其法。從今以後若請説法。應請妙行具
T2122_.53.0460c06: 足之人於諸衆内勝行成就多解修多羅及解
T2122_.53.0460c07: 毘尼解摩登伽人。應選擇文字分明具足辯
T2122_.53.0460c08: 才者説法。是等比丘從下座次第差遣爲衆
T2122_.53.0460c09: 説法。若一乏者更請第二。第二疲乏應請第
T2122_.53.0460c10: 三。第三疲乏應請第四。第四疲乏應請第五。
T2122_.53.0460c11: 乃至若干堪説法者。次第應請爲衆説法。爾
T2122_.53.0460c12: 時衆人見彼法師辯才具足能演説法。即持
T2122_.53.0460c13: 香華而散其上。時諸比丘不受其法而生厭
T2122_.53.0460c14: 離。何以故。以佛斷故。出家之人不得將持塗
T2122_.53.0460c15: 香粖香及諸香鬘。時諸人輩聞見此事毀呰
T2122_.53.0460c16: 説言。是等比丘。如是供養尚不堪受。況復
T2122_.53.0460c17: 勝者。時諸比丘以如是事具往白佛。爾時佛
T2122_.53.0460c18: 告諸比丘言。汝諸比丘。若有諸白衣檀越。以
T2122_.53.0460c19: 歡喜心。以吉祥故。持種種香華塗香＊粖香
T2122_.53.0460c20: 及諸華鬘散法師上者。應當受之。是白衣諸
T2122_.53.0460c21: 檀越等。遂將種種資財寶。物及袈裟等供養
T2122_.53.0460c22: 法師。是諸比丘恐懼慚愧不受彼物。世諸人
T2122_.53.0460c23: 輩毀呰談説。是輩沙門諸釋子等。若干輕物
T2122_.53.0460c24: 尚不堪受。況復勝者。爾時諸比丘聞是事已
T2122_.53.0460c25: 具往白佛。爾時佛告諸比丘言。汝諸比丘。若
T2122_.53.0460c26: 有俗人持諸財物及袈裟等奉施法師。爲歡
T2122_.53.0460c27: 喜故我許捨施。若有須者聽其受取。若不須
T2122_.53.0460c28: 者我許送還
T2122_.53.0460c29: 時諸比丘取經中要略義味。而爲化説不依
T2122_.53.0461a01: 次第。於時比丘慚愧恐怖。慮違經律具以白
T2122_.53.0461a02: 佛。於時佛告諸比丘言。我許隨便於諸經中
T2122_.53.0461a03: 擇取要義安比文句爲人説法。但取中義莫
T2122_.53.0461a04: 壞經本
T2122_.53.0461a05: 又佛本行經云。時諸比丘集一堂内。有二比
T2122_.53.0461a06: 丘復演説法。是故相妨。即造二堂。二堂之
T2122_.53.0461a07: 内各別説法。猶故相妨。此堂之内將引比丘
T2122_.53.0461a08: 往詣彼堂。彼堂之處有諸比丘。迭相誘接令
T2122_.53.0461a09: 詣此堂。往來交雜遂乃亂衆。人或去來法事
T2122_.53.0461a10: 斷絶。或有比丘於此法門不喜聞説。時諸比
T2122_.53.0461a11: 丘具以白佛。佛告諸比丘。自今已去不得一
T2122_.53.0461a12: 堂二人説法。亦復不得二堂相近使聲相接
T2122_.53.0461a13: 以相妨礙。亦復不得彼詣此衆此詣彼衆。亦
T2122_.53.0461a14: 復不得憎惡沙門不喜聞説。若憎惡者須如
T2122_.53.0461a17: 人講聽者説法。女人聽者以扇遮面。愼勿
T2122_.53.0461a18: 露齒笑。若有笑者驅出。何以故。三藐三佛
T2122_.53.0461a19: 陀。憐愍衆生金口所説。汝等應生慚愧心而
T2122_.53.0461a20: 聽。何以笑之驅出
T2122_.53.0461a21: 法苑珠林卷第二十三
T2122_.53.0461a22: 違法部 如佛藏經云。佛言。舍利弗。
T2122_.53.0461a23: 當來比丘好讀外經。當説法時莊校文辭
T2122_.53.0461a24: 令衆歡樂。惡魔爾時助惑衆人障礙善法。
T2122_.53.0461a25: 若有貪著音聲語言巧飾文辭。若復有人
T2122_.53.0461a26: 好讀外道經者。魔皆迷惑令心不安隱。
T2122_.53.0461a27: 是諸人等爲魔所惑。覆障慧眼深貪利養。
T2122_.53.0461a28: 看諸外書猶如群盲爲誑所欺。皆使令墮
T2122_.53.0461a29: 深坑而死。復次舍利弗。不淨説法者。不
T2122_.53.0461b01: 知如來隨宜意趣。自不善解而爲人説是
T2122_.53.0461b02: 人現世得五過失。何等爲五。一説法時心
T2122_.53.0461b03: 懷怖畏恐人難我。二内懷憂怖而外爲他
T2122_.53.0461b04: 説。三是凡夫無有眞智。四所説不淨但有
T2122_.53.0461b05: 言辭。五言無次第處處抄撮。是故在衆心
T2122_.53.0461b06: 懷恐怖。如是凡夫無有智慧心無決定但
T2122_.53.0461b07: 求名聞。疑悔在心而爲人説。是故舍利弗。
T2122_.53.0461b08: 身未證法而在高座。身自不知而教人者。
T2122_.53.0461b09: 法墮地獄。又増一阿含經云。爾時世尊告
T2122_.53.0461b10: 諸比丘。當知有此四鳥。云何爲四。一或
T2122_.53.0461b11: 有鳥聲好而形醜。謂拘翅羅鳥是也。二或
T2122_.53.0461b12: 有鳥形好而聲醜。謂鷙鳥是也。三或有鳥
T2122_.53.0461b13: 聲醜形亦醜。謂土梟是也。四或有鳥聲好
T2122_.53.0461b14: 形亦好。謂孔雀鳥是也。世間亦有四人當
T2122_.53.0461b15: 共觀知。云何爲四。一或有比丘顏貌端正
T2122_.53.0461b16: 威儀成就。然不能有所諷誦諸法初中後
T2122_.53.0461b17: 善。是謂此人形好聲不好。二或有人聲好
T2122_.53.0461b18: 而形醜。出入行來威儀不成。而好廣説精
T2122_.53.0461b19: 進持戒初中後善義理深邃。是謂此人聲
T2122_.53.0461b20: 好而形醜。三或有人聲醜形亦醜。謂有人
T2122_.53.0461b21: 犯戒不精進。復不多聞。所聞便失。是謂此
T2122_.53.0461b22: 人聲醜形亦醜。四或有人聲好形亦好。謂
T2122_.53.0461b23: 比丘顏貌端正威儀具足。然復精進修行
T2122_.53.0461b24: 善法多聞不忘。初中後善善能諷誦。是謂
T2122_.53.0461b25: 此人聲好形亦好也。又増一阿含經云。爾
T2122_.53.0461b26: 時世尊告諸比丘。有四種雲。云何爲四。一
T2122_.53.0461b27: 或有雲雷而不雨。二或有雲雨而不雷。三
T2122_.53.0461b28: 或有雲亦雨亦雷。四或有雲不雨不雷。是
T2122_.53.0461b29: 四種雲而像世間四種人。一云何比丘雷
T2122_.53.0461c01: 而不雨。或有比丘高聲誦習十二部經諷
T2122_.53.0461c02: 誦不失其義。然不廣與人説法。是謂雷而
T2122_.53.0461c03: 不雨。二云何雨而不雷。或有比丘顏貌端
T2122_.53.0461c04: 正威儀皆具。然不多聞高聲誦習十二部
T2122_.53.0461c05: 經。復從他受亦不忘失。好與善知識相隨。
T2122_.53.0461c06: 亦好與他人説法。是謂雨而不雷。三云何
T2122_.53.0461c07: 不雨不雷。或有人顏色不端威儀不具。不
T2122_.53.0461c08: 修善法亦不多聞。復不與他人説法。是謂
T2122_.53.0461c09: 此人不雨不雷。四云何亦雨亦雷。或有人
T2122_.53.0461c10: 顏色端正威儀皆具。好喜學問亦好與他
T2122_.53.0461c11: 法説。勸進他人令便承受。是謂此人亦
T2122_.53.0461c12: 雨亦雷◎
T2122_.53.0461c13:
T2122_.53.0461c14:
T2122_.53.0461c15:
T2122_.53.0461c16:法苑珠林卷第二十四
T2122_.53.0461c17: ＊西明寺沙門釋道世撰
T2122_.53.0461c18: ◎説聽篇第十六之二
T2122_.53.0461c19: 簡衆部第五
T2122_.53.0461c20: 夫法師昇座。先須禮敬三寶自淨其心。觀時
T2122_.53.0461c21: 擇人具慈悲意。救生利物。然後爲説。故報恩
T2122_.53.0461c22: 經云。聽者坐説者立不應爲説。若聽者求説
T2122_.53.0461c23: 者過。不應爲説。若聽者依人不依法。依字
T2122_.53.0461c24: 不依義。依不了義經不依了義經。依識不依
T2122_.53.0461c25: 智。並不應爲説。何以故。是人不能恭敬諸佛
T2122_.53.0461c26: 菩薩清淨法故。若説尊重於法。聽法之人亦
T2122_.53.0461c27: 生崇敬。至心聽受不生輕慢。是名清淨説。
T2122_.53.0461c28: 故阿含經偈云
T2122_.53.0461c29: 聽者端心如渇飮 一心入於語義中
T2122_.53.0453a02: 國八尼至京云。宋地先未經有尼。那得二衆
T2122_.53.0453a03: 受戒。恐戒品不全。跋摩云。戒法本在大僧衆
T2122_.53.0453a04: 發。設不本事無妨得戒。如愛道之縁。諸尼
T2122_.53.0453a05: 又恐年月不滿苦欲更受。跋摩稱云。善哉。苟
T2122_.53.0453a06: 欲増明甚助隨喜。但西國尼年臘未登。又人
T2122_.53.0453a07: 不滿。且令學宋語。別因西域居士。更請外國
T2122_.53.0453a08: 尼來足滿十數。其年夏在定林下寺安居。時
T2122_.53.0453a09: 有信者採花布席。唯跋摩所坐花采更鮮。衆
T2122_.53.0453a10: 咸崇以聖禮。夏竟還祇＊桓。其年九月二十
T2122_.53.0453a11: 八日。中食未畢。先起還問其弟子。後至奄然
T2122_.53.0453a12: 已終。春秋六十有五。既終之後即扶坐繩床。
T2122_.53.0453a13: 顏貌不異似若入定。道俗赴者千有餘人。並
T2122_.53.0453a14: 聞香氣芬烈。咸見一物状若龍陀。可長一丈
T2122_.53.0453a15: 許。起於屍側直上衝天。莫能銘者。以香薪
T2122_.53.0453a16: 闍維香油灌之。五色焔起氛氳麗空。四部
| T2122_.53.0453a17: | 群集哀聲慟天。悲泣望斷不能自勝 | 又二驗出 梁高僧傳 |
| T2122_.53.0453a18: | 録 |
T2122_.53.0453a20: 曰玉。年七歳便樂坐禪。毎坐輒得境界意未
T2122_.53.0453a21: 自了。亦謂是夢耳。曾與姉共寢。夜中入定。姉
T2122_.53.0453a22: 於屏風角得之。身如木石亦無氣息。姉大驚
T2122_.53.0453a23: 怪喚告家人。互共抱扶。至曉不覺。奔問巫覡。
T2122_.53.0453a24: 皆言。鬼神所憑至年十一有外國禪師畺良
T2122_.53.0453a25: 耶舍者。來入蜀。輝請諮所見。耶舍尼以輝
T2122_.53.0453a26: 禪既有分。欲勸化令出家。時輝將嫁已有定
T2122_.53.0453a27: 日。法育未展聞説其家。潜迎還寺。家既知
T2122_.53.0453a28: 將逼嫁之。輝遂不肯行。深立言誓。若我道心
T2122_.53.0453a29: 不果遂被限逼者。便當投火飼虎棄除穢形。
T2122_.53.0453b01: 願十方諸佛證見至心。刺史甄法崇信尚正
T2122_.53.0453b02: 法。聞輝志業迎與相見。并召綱佐及有懷
T2122_.53.0453b03: 沙門互加難問。輝敷演無屈。坐者歎之。崇
T2122_.53.0453b04: 乃許離夫家聽其入道。元嘉十九年。臨川康
T2122_.53.0453b05: 王延致廣陵寺
T2122_.53.0453b06: 宋淮南趙習。元嘉二十年爲衞軍府佐。疾
T2122_.53.0453b07: 病經時憂必不濟。＊常至心歸佛。夜夢一人形
T2122_.53.0453b08: 貌秀異若神人者。自屋梁上以小裹物及剃
T2122_.53.0453b09: 刀。授習云。服此藥用此刀病必愈。習既驚
T2122_.53.0453b10: 覺果得刀藥焉。登即服藥疾除。出家名僧秀。
T2122_.53.0453b11: 年逾八十乃亡
T2122_.53.0453b12: 宋元嘉元年。東宮侖二女。姉十歳妹九歳。
T2122_.53.0453b13: 里越愚蒙未知經法。忽其年二月八日。並失
T2122_.53.0453b14: 所在。三日而歸。粗説見佛。至九月十五日又
T2122_.53.0453b15: 失一旬。還作外國語。誦經梵書。見西域僧
T2122_.53.0453b16: 便相開解。明年正月十五日又失。在田作人
T2122_.53.0453b17: 見從風上天。父母哀哭求神鬼。經月乃返。
T2122_.53.0453b18: 剃頭爲尼被服法衣。持髮而歸。自説見佛及
T2122_.53.0453b19: 比丘尼。曰汝宿縁爲我弟子。手摩頭髮便落。
T2122_.53.0453b20: 與其法名。大曰法縁。小曰法綵。遣還曰。可作
T2122_.53.0453b21: 精舍當與經法。既達家即除鬼坐立精舍。旦
T2122_.53.0453b22: 夕禮誦。毎現五色光流汎峯嶺。自此容止音
T2122_.53.0453b23: 調詮正有法。上京風規不能過也。刺史韋朗
| T2122_.53.0453b24: | 孔默等。皆迎敬異云 | 右此三驗 出冥祥記 | ◎ |
T2122_.53.0453b26:
T2122_.53.0453b27:
T2122_.53.0453b28:
T2122_.53.0453b29:
T2122_.53.0453c01:
T2122_.53.0453c02:
T2122_.53.0453c03:
T2122_.53.0453c04: ＊西明寺沙門釋道世撰
T2122_.53.0453c05:
T2122_.53.0453c06: 奬導篇第十五
T2122_.53.0453c07: 説聽篇第十六
| T2122_.53.0453c08: | 慚愧篇 | 此有 二部 |
T2122_.53.0453c10: 夫三世輪轉六道旋還。若有一片神明無不
T2122_.53.0453c11: 經離多處。既其禀生無定有智有愚。受性
T2122_.53.0453c12: 不同爲善爲惡。爲善故有慚有愧。爲惡故無
T2122_.53.0453c13: 慚無愧。但凡夫之法相惑居懷。若未得治道
T2122_.53.0453c14: 斷除。理應日夜勵己策修慚愧冥空辭謝幽
T2122_.53.0453c15: 顯。從來無智不識至眞。致使煩惱森然結漏
T2122_.53.0453c16: 繁擁。冀藉一善消除萬累。排蕩重昏豁然清
T2122_.53.0453c17: 淨。是故大聖慇勤制諸道俗深慚應供。横受
T2122_.53.0453c18: 福田之名。仰愧沙門。虚當乞士之號。進無菩
T2122_.53.0453c19: 薩兼濟之能。退乏聲聞自調之徳。點辱師
T2122_.53.0453c20: 僧辜負檀越。不堪行國王之地。無以報父母
T2122_.53.0453c21: 之恩。事等破瓶。義同燋種。亦如多羅既斷。寧
T2122_.53.0453c22: 可重生。析石已離終無還合。鬼常掃迹唱是
T2122_.53.0453c23: 惡人。如來勅言。非我弟子。不能爲世福田。豈
T2122_.53.0453c24: 可勝他禮拜。近障人天遠妨聖道。如斯罪累
T2122_.53.0453c25: 何可言陳。在道尚然居俗寧救。是以一失人
T2122_.53.0453c26: 身動經累劫。再逢服本還同遇本。今當以慚
T2122_.53.0453c27: 愧水洗浴戒塵。執發露刀割覆藏網。仰愧
T2122_.53.0453c28: 先賢。深慚後徳。盡誠懺謝徹窮來際。見一
T2122_.53.0453c29: 切凡聖敬同佛想。自勒己心卑如賤想。所有
T2122_.53.0454a01: 諸過。不起一念私隱之心。所有諸善。常生修
T2122_.53.0454a02: 學之意。粗陳此心。是名慚愧也
T2122_.53.0454a03: 引證部第二
T2122_.53.0454a04: 如涅槃經云。有二白法能救衆生。一慚二愧。
T2122_.53.0454a05: 慚者自不作惡。愧者不教他造。慚者内自羞
T2122_.53.0454a06: 恥。愧者發露向人。慚者羞人。愧者羞天。是名
T2122_.53.0454a07: 慚愧。有慚愧故則能恭敬父母師長一切道
T2122_.53.0454a08: 俗人及非人。便能敬重三寶滅諸惡業
T2122_.53.0454a09: 又迦延論云。何名無慚。答曰。可慚不慚。可避
T2122_.53.0454a10: 不避。不善恭敬。不善往來。此謂無慚。云何名
T2122_.53.0454a11: 無愧。可羞不羞。可畏不畏。惡事不畏。故稱無
T2122_.53.0454a12: 愧。又不善往來名無慚。惡事不見畏稱無愧。
T2122_.53.0454a13: 翻此前名。故云慚愧
T2122_.53.0454a14: 又新婆沙論云。世間有情見無慚者。言是無
T2122_.53.0454a15: 愧。見無愧者言是無慚。到謂此二其體是
T2122_.53.0454a16: 一。今欲顯示性相差別。令彼疑者得決定解。
T2122_.53.0454a17: 問無慚無愧有何差別。答於自在者無怖畏
T2122_.53.0454a18: 轉是無慚。於諸罪中不見怖畏是無愧。復
T2122_.53.0454a19: 於自在者無怖畏轉是無慚。於諸罪中不見
T2122_.53.0454a20: 怖畏是無愧。復不恭敬是無慚。不怖畏是無
T2122_.53.0454a21: 愧。復不厭賤煩惱是無慚。不厭賤惡行是無
T2122_.53.0454a22: 愧。復作惡不自顧是無慚。作惡不顧他是無
T2122_.53.0454a23: 愧。復作惡不自羞是無慚。作惡不恥他是無
T2122_.53.0454a24: 愧。復作惡不羞恥是無慚。作惡而傲逸是無
T2122_.53.0454a25: 愧。復獨一造罪而不羞恥是無慚。對他造罪
T2122_.53.0454a26: 而不羞恥是無愧。復若對少人造罪而不羞
T2122_.53.0454a27: 恥是無慚。若對衆人造罪而不羞恥是無愧。
T2122_.53.0454a28: 復若對惡趣有情造罪而不羞恥是無慚。若
T2122_.53.0454a29: 對善趣有情造罪而不羞恥是無愧。復若對
T2122_.53.0454b01: 愚者造罪而不羞恥是無慚。若對智者造罪
T2122_.53.0454b02: 而不羞恥是無愧。復若對卑者造罪而不羞
T2122_.53.0454b03: 恥是無慚。若對尊者造罪而不羞恥是無愧。
T2122_.53.0454b04: 復若對在家者造罪而不羞恥是無慚。若對
T2122_.53.0454b05: 出家者造罪而不羞恥是無愧。復若對非親
T2122_.53.0454b06: 教軌範造罪而不羞恥是無慚。若對親教軌
T2122_.53.0454b07: 範造罪而不羞恥是無愧。復若作惡時不羞
T2122_.53.0454b08: 天者是無慚。若作惡時不恥人者是無愧。復
T2122_.53.0454b09: 若於諸惡因不能訶毀是無慚。於諸惡果不
T2122_.53.0454b10: 能厭怖是無愧。復貪等流是無慚。於癡等流
T2122_.53.0454b11: 是無愧。是謂無慚無愧差別。如是二法唯欲
T2122_.53.0454b12: 界繋。唯是不善。一切不善心心所法。皆遍
| T2122_.53.0454b13: | 相應。唯除自性 | 各翻前惡 是名慚愧 | 又瑜伽論云。云何無 |
T2122_.53.0454b15: 已不能如法出離。好爲種種鬪訟違諍。是名
T2122_.53.0454b16: 無慚無愧也。又遺教經云。慚如鐵鉤。能制人
T2122_.53.0454b17: 非法。是故比丘常當慚愧。無得暫替。若離慚
T2122_.53.0454b18: 愧則失諸功徳。有愧之人則有善法。若無愧
T2122_.53.0454b19: 者。與諸禽獸無相異也
T2122_.53.0454b20: 又智度論偈云
T2122_.53.0454b21: 入道慚愧人 持鉢福衆生
T2122_.53.0454b22: 云何縱欲塵 沈沒於五情
T2122_.53.0454b23: 著鎧持刀杖 見敵而退走
T2122_.53.0454b24: 如是怯弱人 擧世所輕賤
T2122_.53.0454b25: 比丘爲乞士 除髮著袈裟
T2122_.53.0454b26: 五情馬所制 取笑亦如是
T2122_.53.0454b27: 又如豪貴人 衣服以嚴身
T2122_.53.0454b28: 而行乞衣食 取笑於衆人
T2122_.53.0454b29: 比丘除飾好 毀形以攝心
T2122_.53.0454c01: 而更求欲樂 取笑亦如是
T2122_.53.0454c02: 已捨五欲樂 棄之而不顧
T2122_.53.0454c03: 如何還欲得 如愚自食吐
T2122_.53.0454c04: 如是貪欲人 不知觀本願
T2122_.53.0454c05: 亦不識好醜 狂醉於渇愛
T2122_.53.0454c06: 慚愧尊重法 一切皆已棄
T2122_.53.0454c07: 賢智所不親 愚癡所愛近
T2122_.53.0454c08: 諸欲求時苦 得之多怖畏
T2122_.53.0454c09: 失時懷愁惱 一切無樂處
T2122_.53.0454c10: 諸欲患如是 以何當捨之
T2122_.53.0454c11: 得福禪定樂 則不爲所欺
T2122_.53.0454c12: 欲樂著無厭 以何能滅除
T2122_.53.0454c13: 若得不淨觀 此心自然無
T2122_.53.0454c14: 又正法念經云。若破戒多欲而行惡法。實非
T2122_.53.0454c15: 沙門自稱沙門。猶如野干著師子皮。如虚僞
T2122_.53.0454c16: 寶内空無物。又莊嚴論偈云
T2122_.53.0454c17: 既著壞色衣 應當修善法
T2122_.53.0454c18: 斯服宜善寂 ＊常思自調柔
T2122_.53.0454c19: 云何著是服 竪眼張其目
T2122_.53.0454c20: 蹙眉復聚頬 而起瞋恚相
T2122_.53.0454c21: 瞋恚於出家 不應所住處
T2122_.53.0454c22: 嫌恨如屠枷 瞋乃是恐怖
T2122_.53.0454c23: 輕賤之屋宅 醜陋之種子
T2122_.53.0454c24: 麁惡語之伴 燒意林猛火
T2122_.53.0454c25: 示惡道之業 鬪諍怨害門
T2122_.53.0454c26: 惡名稱床縟 暴速作惡本
T2122_.53.0454c27: 應當自觀察 出家之標相
T2122_.53.0454c28: 心與相相應 爲不相應耶
T2122_.53.0454c29: 比丘之法者 從他乞自活
T2122_.53.0455a01: 云何食信施 而生重瞋恚
T2122_.53.0455a02: 他食在腹中 云何生瞋恚
T2122_.53.0455a03: 而爲於信施 之所消滅耶
T2122_.53.0455a04: 此身不清淨 九孔＊常流汚
T2122_.53.0455a05: 臭穢甚可惡 乃是衆苦器
T2122_.53.0455a06: 是身極鄙陋 癰瘡之所聚
T2122_.53.0455a07: 若共
T2122_.53.0455a08: 身如彼箭鏑 有＊鏑箭即中
T2122_.53.0455a09: 有身衆苦加 無身則無苦
T2122_.53.0455a10: 蚊虻蠅毒虫 皆能
T2122_.53.0455a11: 應當勤精進 遠離於此身
T2122_.53.0455a12: 故知。上來所録。若道若俗。常須作意正念現
T2122_.53.0455a13: 前。不得微解少法便起慢心不生慚愧。如四
T2122_.53.0455a14: 果人等雖不可受總報。別報猶受。故賢愚經
T2122_.53.0455a15: 云。如鴦崛魔羅。由殺九百九十九人。雖値
T2122_.53.0455a16: 佛成羅漢。居在房中地獄之火。從毛孔出極
T2122_.53.0455a17: 患苦痛。何況外凡未起對治。隨造一業決定
T2122_.53.0455a18: 墮三惡道。但人身難得。遇惡因縁則便易
T2122_.53.0455a19: 失。以惡多善少。一日之中罪念百千善念無
T2122_.53.0455a20: 一
T2122_.53.0455a21: 又淨度三昧經云。罪福相累重數分明。後當
T2122_.53.0455a22: 受罪福之報。一一不失。一念受一身。善念受
T2122_.53.0455a23: 天上人中身。惡念受三惡道身。百念受百身。
T2122_.53.0455a24: 千念受千身。一日一夜種生死根。後當受八
T2122_.53.0455a25: 億五千萬雜類之身。百年之中種後世栽
T2122_.53.0455a26: 甚爲難數。魂神逐種受形遍三千大千刹土。
T2122_.53.0455a27: 體骨皮毛遍大千刹土地間無空處。又菩薩
T2122_.53.0455a28: 處胎經偈云
T2122_.53.0455a29: 吾從無數劫 往來生死道
T2122_.53.0455b01: 捨身復受身 不離胞胎法
T2122_.53.0455b02: 計我所經歴 記一不説餘
T2122_.53.0455b03: 純作白狗形 積骨億須彌
T2122_.53.0455b04: 以利針地種 無不値我體
T2122_.53.0455b05: 何況雜色狗 其數不可量
T2122_.53.0455b06: 吾故攝其心 不貪道放逸
T2122_.53.0455b07: 又提謂經云。如有一人在須彌山上以纖縷
T2122_.53.0455b08: 下之。一人在下持針迎之。中有旋嵐猛風。吹
T2122_.53.0455b09: 縷難入針孔。人身難得甚過於是。又菩薩處
T2122_.53.0455b10: 胎經。世尊説偈云
T2122_.53.0455b11: 盲龜浮木孔 時時猶可値
T2122_.53.0455b12: 人一失命根 億劫復難是
T2122_.53.0455b13: 海水深廣大 三百三十六
T2122_.53.0455b14: 一鍼投海中 求之尚可得
T2122_.53.0455b15: 一失人身命 難得過於是
T2122_.53.0455b16: 又大莊嚴論偈云
T2122_.53.0455b17: 離諸難亦難 得於人間難
T2122_.53.0455b18: 既得離諸難 應當常精進
T2122_.53.0455b19: 我昔聞有一小兒。經中説盲龜値浮木孔其
T2122_.53.0455b20: 事甚難。時此小兒。故穿一版作孔受頭。擲
T2122_.53.0455b21: 著池中。自入池中。低頭擧頭欲望入孔。水漂
T2122_.53.0455b22: ＊版故不可得値。即自思惟。極生厭惡。人身
T2122_.53.0455b23: 難得。佛以大海爲喩。浮木孔小盲龜無眼。百
T2122_.53.0455b24: 年一出。窬難可値。我今池小其＊版孔大。復
T2122_.53.0455b25: 有兩眼日百出頭。猶不能値。況彼盲龜而當
T2122_.53.0455b26: 得値。即爲説偈云
T2122_.53.0455b27: 巨海極廣大 浮木孔復小
T2122_.53.0455b28: 百年而一出 得値甚爲難
T2122_.53.0455b29: 我今池水小 浮木孔極大
T2122_.53.0455c01: 數數自出頭 不能値木孔
T2122_.53.0455c02: 盲龜遇浮木 相値甚爲難
T2122_.53.0455c03: 惡道復人身 難値亦如是
T2122_.53.0455c04: 我今値人身 應當不放逸
T2122_.53.0455c05: 河沙等諸佛 未曾得値遇
T2122_.53.0455c06: 今日得諮受 十力世尊言
T2122_.53.0455c07: 佛所説妙法 我必當修行
T2122_.53.0455c08: 若能善修習 濟拔極爲大
T2122_.53.0455c09: 非他作已得 是故自精勤
T2122_.53.0455c10: 若墮八難處 云何可得離
T2122_.53.0455c11: 世間業隨逐 墜墮於惡道
T2122_.53.0455c12: 我今當逃避 得出三有獄
T2122_.53.0455c13: 若不出此獄 云何得解脱
T2122_.53.0455c14: 畜生道若干 歴劫極久長
T2122_.53.0455c15: 地獄及餓鬼 黒闇苦惱深
T2122_.53.0455c16: 我若不勤修 云何而得離
T2122_.53.0455c17: 險難諸惡道 今日得人身
T2122_.53.0455c18: 不盡苦邊際 不離三有獄
T2122_.53.0455c19: 應當勤方便 必離三有獄
T2122_.53.0455c20: 今我求出家 必使得解脱
T2122_.53.0455c21: 又罪業報應經偈云
T2122_.53.0455c22: 水流不常滿 火盛不久燃
T2122_.53.0455c23: 日出須臾沒 月滿已復缺
T2122_.53.0455c24: 尊榮豪貴者 無常復過是
T2122_.53.0455c25: 故知。人身難遇易失。以易失故不須生著。當
T2122_.53.0455c26: 知人身念念近死。如牽猪羊詣於屠所。故涅
T2122_.53.0455c27: 槃經云。觀是壽命。常爲無量怨讎所繞。念念
T2122_.53.0455c28: 損減無有増長。猶如暴水不得停住。亦如朝
T2122_.53.0455c29: 露勢不久停。如囚趣市歩歩近死。又摩耶經
T2122_.53.0456a01: 偈云
T2122_.53.0456a02: 譬如旃陀羅 驅牛就屠所
T2122_.53.0456a03: 歩歩近死地 人命疾過是
T2122_.53.0456a04: 自大聖已還體未圓明。雖復分證無生。猶爲
T2122_.53.0456a05: 三相遷流。況於凡愚理隔淨境。善惡雜糅明
T2122_.53.0456a06: 白未分。豈能免點累之愆愛染之失。今聞
T2122_.53.0456a07: 出家入道之美。不得便言無惡。聞白衣在家
T2122_.53.0456a08: 之過。不得都無其善。若内修其行則如出家
T2122_.53.0456a09: 之美。若内乖其信徒爲剪落。在家之人有諸
T2122_.53.0456a10: 眷屬公私擾擾。資待所須尚不應慳。沙門淨
T2122_.53.0456a11: 行塊然獨立。止須三衣六物極至百一供身。
T2122_.53.0456a12: 自外妨縁何須蓄積。經律具呵明在聖教。若
T2122_.53.0456a13: 慳悋法財不惠愚貧。智種不成便失聖胎。乃
T2122_.53.0456a14: 至小罪猶懷大懼。常應謙肅恭敬大小。不得
T2122_.53.0456a15: 自大輕慢前人。若具犯大罪廣畜田宅。過分
T2122_.53.0456a16: 貯積勤營俗事。此定極惡。何須述之。今且
T2122_.53.0456a17: 略論中下之人。薄學淺識謂智過人。起大憍
T2122_.53.0456a18: 慢放誕形容。陵篾一切籠罩天地。踑踞師
T2122_.53.0456a19: 長之前。叱吒尊人之側。道本和合恭順爲僧。
T2122_.53.0456a20: 既心形乖反。豈成僧寶也。或有專讀外典妉
T2122_.53.0456a21: 玩琴棊諷讀詩書徒消日月。内教法藥救
T2122_.53.0456a22: 生爲急。文奧理深詞華祕博。能解一句演
T2122_.53.0456a23: 無量義。新舊經論卷軸數千。曾不窺撿一句
T2122_.53.0456a24: 之文。外書不急之事日夜勤學。若恐白衣
T2122_.53.0456a25: 笑我無知不學世典者。何如俗人問我經義
T2122_.53.0456a26: 不能答。恥居内不閑於外。未足可羞。在内
T2122_.53.0456a27: 不解於内。恥辱彌甚良由時將末法人命轉
T2122_.53.0456a28: 促。無常交臂朝不謀夕。恐一入幽塗累劫難
T2122_.53.0456a29: 出。再遇佛法想見無由。雖有經律許一分學
T2122_.53.0456b01: 外爲伏外道。此爲上品聰叡者説。先諳於内
T2122_.53.0456b02: 兼令知外。譏辯鋒芒出言關典。内外博究
T2122_.53.0456b03: 堪爲師匠。得如經説爲伏外道。今自量身觸
T2122_.53.0456b04: 事無能。神識常蔽愚戇
T2122_.53.0456b05: 何能利物。色香不通何辯菽麥。願自私退省
T2122_.53.0456b06: 己爲學。故涅槃經云。佛語諸比丘。出家之
T2122_.53.0456b07: 人應修慧學尋究經典。不得披讀外道典籍
T2122_.53.0456b08: 路伽耶等。常處山澤空閑靜室。修禪禮誦斷
T2122_.53.0456b09: 邪顯正。是汝所宗
T2122_.53.0456b10: 又叔迦經中説。叔迦婆羅門子白佛言。在家
T2122_.53.0456b11: 白衣能修福徳善根勝出家者。是事云何。佛
T2122_.53.0456b12: 言。我於此中不定答。出家或有不修善根。則
T2122_.53.0456b13: 不如在家。在家能修則勝出家
T2122_.53.0456b14: 又三千威儀云。出家人所作業務者。一者坐
T2122_.53.0456b15: 禪。二者誦經法。三者勸化衆事。若具足作三
T2122_.53.0456b16: 業者。是應出家人法。若不行者。徒生徒死。
T2122_.53.0456b17: 唯有受罪之因。又百喩經云。昔有一人事須
T2122_.53.0456b18: 火用及以冷水。即便宿火。以澡罐盛水。置
T2122_.53.0456b19: 於火上。後欲取火而火都滅。欲取冷水而水
T2122_.53.0456b20: 復熱。火及冷水二事倶失。世間之人入佛法
T2122_.53.0456b21: 中出家求道。既得出家。還念妻子五欲之樂。
T2122_.53.0456b22: 由是之故失其功徳之火。兼失持戒之水。念
T2122_.53.0456b23: 欲之人亦復如是
T2122_.53.0456b24: 又涅槃經。佛言。我涅槃後有聲聞弟子。愚
T2122_.53.0456b25: 癡破戒喜生鬪爭。捨十二部經讀誦種種外
T2122_.53.0456b26: 道典籍文頌手筆。受畜一切不淨之物。言是
T2122_.53.0456b27: 佛聽。如是之人。以好栴檀。貿易瓦木。以金
T2122_.53.0456b28: 易鋀石。以銀易白鑞。以絹易氀褐。以甘露易
T2122_.53.0456b29: 於惡毒
T2122_.53.0456c01: 又遺教經云。晝則勤心修習善法無令失時。
T2122_.53.0456c02: 初夜後夜亦勿有廢。中夜誦經以自消息。無
T2122_.53.0456c03: 以睡眠因縁令一生空過無所得也。依是行
T2122_.53.0456c04: 道可得四沙門果乃至菩提。如是行者堪爲
T2122_.53.0456c05: 師範。眞良福田得消信施
T2122_.53.0456c06: 又婆沙論云。如人觀日眼不明淨。外道書論
T2122_.53.0456c07: 思求之時使慧眼不淨。如人觀月眼則明淨。
T2122_.53.0456c08: 佛法經論。思求之時令慧眼明淨。若思求外
T2122_.53.0456c09: 俗。如打獼猴唯出不淨。若思求佛法。如練
T2122_.53.0456c10: 眞金多＊練多淨。又菩薩善戒經云。菩薩不
T2122_.53.0456c11: 讀不誦如來正經。讀誦世典文頌書疏者得
T2122_.53.0456c12: 罪。不犯者。若爲論義破於邪見。若二分佛經。
T2122_.53.0456c13: 一分外書。何以故。爲知外典是虚妄法佛法
T2122_.53.0456c14: 眞實故。爲知世事故。不爲世人所輕慢故。
T2122_.53.0456c15: 以此文證。佛法學人若一向＊廢内尋外則
T2122_.53.0456c16: 便得罪。縱解理行唯可暫習。爲伏外道。還
T2122_.53.0456c17: 須厭離進修内業務令増勝。若偏耽著則壞
T2122_.53.0456c18: 正法。故地持論云。若菩薩於佛所説棄捨不
T2122_.53.0456c19: 學。乃習外道邪論世俗經典。是名爲犯衆多
T2122_.53.0456c20: 犯。是犯染汚起。若上聰明人能速受學得
T2122_.53.0456c21: 不動智。於日月中常以二分受學佛法一分
T2122_.53.0456c22: 外典。是名不犯。若於世典外道邪教。愛樂
T2122_.53.0456c23: 不捨不作棄想。是名爲犯衆多犯。是犯染汚
T2122_.53.0456c24: 起。頌曰
T2122_.53.0456c25: 冬狐理豐毳 春蠶緒輕絲
T2122_.53.0456c26: 形骸翻爲阻 心識還自欺
T2122_.53.0456c27: 齠齔歌鼓腹 平生少年時
T2122_.53.0456c28: 驅車追侠客 酌酒弄妖姫
T2122_.53.0456c29: 但念目前好 安知後世悲
T2122_.53.0457a01: 惕然一以愧 永與情愛辭
T2122_.53.0457a02: 願識眞妄本 染淨自分離
T2122_.53.0457a03: 羞慚滯五蓋 焉知同四依◎
| T2122_.53.0457a04: | ◎奬導篇第十五 | 此有四部 |
T2122_.53.0457a06: 述意部第一
T2122_.53.0457a07: 夫貴賤靡＊常貧富無定。譬水火更互寒暑
T2122_.53.0457a08: 遞來。故見有財富室温衣豐人足不勞營覓
T2122_.53.0457a09: 自然而至。復見有貧苦飢弊役力馳求。晨起
T2122_.53.0457a10: 夜寐形骸爲之沮悴。心情爲之勞擾。縱有所
T2122_.53.0457a11: 獲百方散失。終日願於富饒未甞暫有。以
T2122_.53.0457a12: 此苦故。所以勸奬令其惠施力厲修福。若復
T2122_.53.0457a13: 有人衣裘服玩鮮華香潔。春秋氣序寒温冷
T2122_.53.0457a14: 暖。四時變改隨須無闕。而復見有尺布不完
T2122_.53.0457a15: 丈帛殘弊。垢穢塵墨臭膩朽爛。炎暑不識
T2122_.53.0457a16: 絺
T2122_.53.0457a17: 惡露非唯可恥實亦慚怍。若見此苦豈可
T2122_.53.0457a18: 不遠。所以勸奬令其修福。應施衣服及以室
T2122_.53.0457a19: 宇。豈不見衆人皆有而我獨無。是故應須勇
T2122_.53.0457a20: 猛修習。若復有人。食則甘味並薦珍羞備擧。
T2122_.53.0457a21: 連机重案滿床亘席。芳脂芬馥馨香具列。而
T2122_.53.0457a22: 復有脱粟之飯不充。藜藿之羹常乏。鹽梅早
T2122_.53.0457a23: 自兩無。魚菜久已雙闕。乃至并日而餐糜粥
T2122_.53.0457a24: 相係。雜以水果。加以草菜。萎黄困篤自濟
T2122_.53.0457a25: 無方。若見此苦豈可不遠。所以勸奬令其修
T2122_.53.0457a26: 福。應施飮食及以水漿豈可衆人皆足而我
T2122_.53.0457a27: 獨困。是故應須勇猛修習。若復有人。榮位
T2122_.53.0457a28: 通顯乘肥衣輕適意自在。行則天人瞻仰。住
T2122_.53.0457a29: 則鬼神敬貴。而復見有卑鄙猥賤人所不齒。
T2122_.53.0457b01: 生不知其生。死不知其死。塗炭溝渠之側。坐
T2122_.53.0457b02: 臥冀壤之中。雖有叱咄之聲。反致捶撲之苦。
T2122_.53.0457b03: 非唯神鬼不敬。乃亦狗犬加毒。若見此苦豈
T2122_.53.0457b04: 可不遠。所以勸奬令其修福。應滅憍慢奉行
T2122_.53.0457b05: 謙敬。豈可他人常貴而我＊常賤。是故應當
T2122_.53.0457b06: 勇猛修習。若復有人。形貌端正言音風吐。
T2122_.53.0457b07: 常存廣利。仁慈博愛語不傷物。而復有人而
T2122_.53.0457b08: 状痤醜所言嶮暴。唯知自利不計念彼。彼忍
T2122_.53.0457b09: 辱故所以致勝。多瞋恚故所以招惡。若見此
T2122_.53.0457b10: 苦豈可不遠。所以勸奬令其修福。應滅瞋恚
T2122_.53.0457b11: 奉行忍辱。豈可以令衆人＊常處勝地而我永
T2122_.53.0457b12: 隔淨縁。是故應須勇猛修習。若復有人意力
T2122_.53.0457b13: 強幹少有疾病。常堪行道無有障礙。而復
T2122_.53.0457b14: 有人羸瘵多患氣力弊劣。動輒増困眠坐不
T2122_.53.0457b15: 安。見有此惡實宜捨遠。所以勸奬令其修
T2122_.53.0457b16: 福。應施醫藥隨時賑救。豈可衆人常無疾頓。
T2122_.53.0457b17: 而我永嬰沈滯。是故應須勇猛修習。凡是如
T2122_.53.0457b18: 此之事。實最應勸。若不相勸。則學者不勤
T2122_.53.0457b19: 也
T2122_.53.0457b20: 引證部第二
T2122_.53.0457b21: 如涅槃經云。居家如牢獄。妻子如枷鎖。財物
T2122_.53.0457b22: 如重擔。親戚如怨家。而能一日一夜受持
T2122_.53.0457b23: 清禁六時行道。兼年常三長月＊常六齋。菜
T2122_.53.0457b24: 蔬節味。檢身口意不馳外。縁專崇出俗高
T2122_.53.0457b25: 慕佛法。俯仰無虧坐臥無失。夜係明相晝思
T2122_.53.0457b26: 淨法。深敬沙門悲心利俗。若能如是。雖居在
T2122_.53.0457b27: 家可得度苦。故經云。佛法欲盡白衣護法。修
T2122_.53.0457b28: 善上生天上如空中雪墮。比丘違於戒律。墮
T2122_.53.0457b29: 陷惡道如雨從天落。當知於苦修福其福最
T2122_.53.0457c01: 大。於福作罪其罪不輕。是以從苦入樂。未
T2122_.53.0457c02: 知樂中之樂。從樂入苦。方知苦中之苦。斯言
T2122_.53.0457c03: 可驗。幸願省之。又法句經偈云
T2122_.53.0457c04: 熱無過婬 毒無過怒 苦無過身
T2122_.53.0457c05: 樂無過滅
T2122_.53.0457c06: 佛説偈已告諸比丘。往昔久遠無數世時。有
T2122_.53.0457c07: 五通比丘。名精進力。在山中樹下閑寂求道。
T2122_.53.0457c08: 時有四禽獸。依附左右常得安隱。一者鴿。二
T2122_.53.0457c09: 者烏。三者毒蛇。四者鹿。是四禽獸者。晝行
T2122_.53.0457c10: 求食暮則還宿。四禽獸一夜自相問言。世間
T2122_.53.0457c11: 之苦何者爲重。烏言。飢渇最苦。飢渇之時
T2122_.53.0457c12: 身羸目冥神識不寧。投身羅網不顧鋒刃。我
T2122_.53.0457c13: 等喪身莫不由之。以此言之飢渇爲苦。鴿言。
T2122_.53.0457c14: 婬欲最苦。色欲熾盛無所顧念。危身滅命
T2122_.53.0457c15: 莫不由之。毒蛇言。瞋恚最苦。毒意一起不避
T2122_.53.0457c16: 親疎。亦能殺人復亦自殺。鹿言。驚怖最苦。
T2122_.53.0457c17: 我在林野心＊常
T2122_.53.0457c18: 髴有聲奔投溝
T2122_.53.0457c19: 言之驚怖爲苦。比丘聞之即答之曰。汝等所
T2122_.53.0457c20: 論是其末耳。不究苦本。天下之苦無過有
T2122_.53.0457c21: 身。身爲苦器憂畏無量。吾以是故。捨俗學道
T2122_.53.0457c22: 滅意斷想。不貪四大欲斷苦源。志存泥洹
T2122_.53.0457c23: 是故知身爲大苦本。故書云。大患莫若於身
T2122_.53.0457c24: 也
T2122_.53.0457c25: 生信部第三
T2122_.53.0457c26: 如那先比丘問佛經云。時有彌蘭王。問羅漢
T2122_.53.0457c27: 那先比丘言。人在世間作惡。至百歳臨欲死
T2122_.53.0457c28: 時念佛。死後生天。我不信是語。復言殺一
T2122_.53.0457c29: 生死即入泥梨中。我亦不信是也。那先比丘
T2122_.53.0458a01: 問王。如人持小石置在水上。石浮耶沒耶。王
T2122_.53.0458a02: 言。其石沒也。那先言。如令持百枚大石置在
T2122_.53.0458a03: 船上。其船沒不。王言。不沒。那先言。＊船中
T2122_.53.0458a04: 百枚大石因＊船故不得沒。人雖有本惡。一
T2122_.53.0458a05: 時念佛用是不入泥犁便生天上。何不信耶。
T2122_.53.0458a06: 其小石沒者。如人作惡不知佛經。死後便入
T2122_.53.0458a07: 泥犁。何不信耶。王言。善哉善哉。那先比丘
T2122_.53.0458a08: 言。如兩人倶死。一人生第七梵天。一人生
T2122_.53.0458a09: 罽賓國。此二人遠近雖異。死則一時倶到。如
T2122_.53.0458a10: 有一雙飛鳥。一於高樹上止。一於卑樹上止。
T2122_.53.0458a11: 兩鳥一時倶飛。其影倶到地耳。那先比丘言。
T2122_.53.0458a12: 如愚人作惡得殃大。智人作惡得殃小。譬如
T2122_.53.0458a13: 燒鐵在地一人知爲燒鐵。一人不知。兩人倶
T2122_.53.0458a14: 取。然不知者手爛大知者小。作惡亦爾。愚
T2122_.53.0458a15: 者不能自悔。故其殃得大。智者作惡知不
T2122_.53.0458a16: 當爲。日自悔過。故其殃少耳
T2122_.53.0458a17: 又四品學經云。凡俗之人。或有不如畜生。畜
T2122_.53.0458a18: 生或勝於人。所以者何。人作罪不止死入地
T2122_.53.0458a19: 獄。罪畢始爲餓鬼。餓鬼罪畢轉爲畜生。畜生
T2122_.53.0458a20: 罪畢乃還爲人。以畜生中畢罪便得爲人。是
T2122_.53.0458a21: 故當作善奉三尊之教。長離三惡道。受天人
T2122_.53.0458a22: 福後長解脱
T2122_.53.0458a23: 又四十二章經云。佛言。天下有五難。貧窮布
T2122_.53.0458a24: 施難。豪貴學道難。制命不死難。得覩佛經
T2122_.53.0458a25: 難。生値佛世難是也
T2122_.53.0458a26: 又雜譬喩經有十八事於世甚難。一値佛世
T2122_.53.0458a27: 難。二正使値佛得爲人難。三正使成人在中
T2122_.53.0458a28: 國生難。四正使在中國生種姓家難。五正使
T2122_.53.0458a29: 在種姓家四支六情完具難。六正使四支六
T2122_.53.0458b01: 情完具得財産難。七正使得財産値善知識
T2122_.53.0458b02: 難。八正使得善知識具智慧難。九正使得智
T2122_.53.0458b03: 慧具善心難。十正使得善心能布施難。十一
T2122_.53.0458b04: 正使能布施欲得賢善有徳人難。十二正使
T2122_.53.0458b05: 得賢善値有徳人往至其所難。十三正使至
T2122_.53.0458b06: 其所得宜適難。十四正使得宜適得受聽説
T2122_.53.0458b07: 難。十五正使聽説得正解智慧難。十六正使
T2122_.53.0458b08: 得解能受深經難。十七正使受深經得如説
T2122_.53.0458b09: 修行難。十八正使能受深經得如説修行得
T2122_.53.0458b10: 證聖果難。是爲十八事難
T2122_.53.0458b11: 業因部第四
T2122_.53.0458b12: 佛説太子刷護經云。阿闍世王太子名爲刷
T2122_.53.0458b13: 護。白佛言。菩薩何因縁得顏貌端正。何因
T2122_.53.0458b14: 縁不入女人腹。於蓮華中化生。何因縁故能
T2122_.53.0458b15: 知宿命之事
T2122_.53.0458b16: 佛告太子。由能忍辱故即爲姝好。不婬泆故
T2122_.53.0458b17: 即能化生。人生七日便知宿命無數世事
T2122_.53.0458b18: 復何因縁身有三十二相。復何因縁有八十
T2122_.53.0458b19: 種好。復何因縁見佛身者視之無厭
T2122_.53.0458b20: 佛告太子。本爲菩薩好喜布施種種雜物與
T2122_.53.0458b21: 諸佛菩薩及師父母人民索用。故得三十二
T2122_.53.0458b22: 相。當有慈心哀念十方蠕動之類。如視赤子。
T2122_.53.0458b23: 皆欲度脱。故得八十種好。見怨如視父母。等
T2122_.53.0458b24: 心無異。故視佛無厭
T2122_.53.0458b25: 復何因縁知深經慧及陀羅尼行。復何因縁
T2122_.53.0458b26: 知三時定意得安隱。復何因縁佛所説善其
T2122_.53.0458b27: 有聞者皆喜信受。佛告太子。菩薩喜書信
T2122_.53.0458b28: 受諷誦學問。是故知深經智慧及得陀羅尼
T2122_.53.0458b29: 行。復常專心意用。是故得三昧安隱。所説
T2122_.53.0458c01: 至誠。是故所語人皆信向聞者歡喜。復何因
T2122_.53.0458c02: 縁不生惡處。復何因縁得生天上。復何因縁
T2122_.53.0458c03: 不貪愛欲
T2122_.53.0458c04: 佛告太子。菩薩世世信佛法僧。用是故不生
T2122_.53.0458c05: 八惡處。由持戒不缺。是故生天。由知經法
T2122_.53.0458c06: 本空。是故不貪欲
T2122_.53.0458c07: 復何因縁菩薩身口心行所念皆淨。復何因
T2122_.53.0458c08: 縁魔不得便。復何因縁不敢誹謗三寶
T2122_.53.0458c09: 佛告太子。菩薩喜愛三寶。是故得淨。精勤
T2122_.53.0458c10: 不懈。是故魔不得便。所作皆至誠。是故衆
T2122_.53.0458c11: 人不敢誹謗三寶
T2122_.53.0458c12: 復何因縁菩薩得好高聲如梵天聲。復何因
T2122_.53.0458c13: 縁有八種音。復何因縁知衆人念皆悉能報」
T2122_.53.0458c14: 佛告太子。菩薩世世至誠不欺。是故得好高
T2122_.53.0458c15: 聲如梵天聲。由世世不惡口。是故得八種音。
T2122_.53.0458c16: 由世世不兩舌不妄語。是故衆人所念悉皆
T2122_.53.0458c17: 能報
T2122_.53.0458c18: 復何因縁得壽命長。復何因縁身得無病。復
T2122_.53.0458c19: 何因縁家室和順不令別離。佛告太子。由不
T2122_.53.0458c20: 殺生。是故爲人壽命長。由不持刀杖撃人。
T2122_.53.0458c21: 是故後生爲人無病。由見鬪和解令喜。是
T2122_.53.0458c22: 故後生爲人不得別離
T2122_.53.0458c23: 復何因縁得財不離。復何因縁不爲劫盜。復
T2122_.53.0458c24: 何因縁得處尊高
T2122_.53.0458c25: 佛告太子。由不貪人財。是故富樂。喜施不
T2122_.53.0458c26: 慳。是故不亡財物。心不嫉妬。是故生得尊
T2122_.53.0458c27: 高
T2122_.53.0458c28: 復何因縁得天眼洞視。復何因縁得天耳徹
T2122_.53.0458c29: 聽。復何因縁知世間死生之事
T2122_.53.0459a01: 佛告太子。由好意燃燈供於佛前。是故得天
T2122_.53.0459a02: 眼洞視。由喜持伎樂於佛寺前。是故得天耳
T2122_.53.0459a03: 徹聽。由喜定意。是故知世間死生之變
T2122_.53.0459a04: 復何因縁得飛行四禪。復何因縁知前世無
T2122_.53.0459a05: 數劫來之事。復何因縁得三佛身便般涅槃」
T2122_.53.0459a06: 佛告太子。由喜施車馬船等與三寶人用。是
T2122_.53.0459a07: 故得飛行四神足。由常專念諸佛三昧喜
T2122_.53.0459a08: 行教人。是故得念前世無數劫事。由菩薩得
T2122_.53.0459a09: 阿惟越致道。是故能斷死生之根。得佛道已
T2122_.53.0459a10: 便般涅槃
T2122_.53.0459a11: 頌曰
T2122_.53.0459a12: 茫茫荒宇 蠢蠢迷昉 居苦謂樂
T2122_.53.0459a13: 靡勤靡奬 不遵厥理 空傳妄想
T2122_.53.0459a14: 外順情塵 内乖心朗 慈誘返迷
T2122_.53.0459a15: 扣誠發爽 靈通吐曜 冥資妙響
T2122_.53.0459a16: 歸心正覺 津悟福賞 撫之有會
T2122_.53.0459a17: 功超由曩
| T2122_.53.0459a18: | 感應縁 | 略引 三驗 |
T2122_.53.0459a20: 晋竺長舒者。其先西域人也。世有資貨爲富
T2122_.53.0459a21: 人。竺居晋元康中内徙雒陽。長舒奉法精
T2122_.53.0459a22: 至。尤好誦觀世音經。其後隣比失火。長舒家
T2122_.53.0459a23: 悉草屋。又正下風。自計火已逼近。政復出
T2122_.53.0459a24: 物所全無幾。乃勅家人不得槤物。亦無灌
T2122_.53.0459a25: 救者。唯至心誦經。有頃火燒其隣屋。與長舒
T2122_.53.0459a26: 隔籬而風忽自迴。火亦際屋而止。于時咸以
T2122_.53.0459a27: 爲靈。里中有輕險少年四五人。共毀笑之云。
T2122_.53.0459a28: 風偶自轉。此復何神。伺晴燥夕當爇其屋。
T2122_.53.0459a29: 能令不燃者可也。其後天甚旱燥風起亦駛。
T2122_.53.0459b01: 少年輩密共束炬擲其屋上。三擲三滅。乃大
T2122_.53.0459b02: 驚懼各走還家。明晨相率詣長舒家。自説
T2122_.53.0459b03: 昨事稽顙辭謝。長舒答曰。我了無神。政誦念
T2122_.53.0459b04: 觀世音當是威靈所祐。諸君但當洗心信向
T2122_.53.0459b05: 耳。自是隣里郷黨咸敬異焉
T2122_.53.0459b06: 宋邢懷明。河間人。宋大將軍參軍。嘗隨南郡
T2122_.53.0459b07: 太守朱循之北伐。倶見陷沒。於是伺候間隙
T2122_.53.0459b08: 倶得道歸。夜行晝伏。已經三日猶懼追捕。
T2122_.53.0459b09: 乃遣人前覘虜候。既數日不還。一夕將雨陰
T2122_.53.0459b10: 闇。所遣人將曉忽至。乃驚曰。向遙見火光
T2122_.53.0459b11: 甚明。故來投之。那得至而反闇。循等怪愕。懷
T2122_.53.0459b12: 明先奉法。自征後頭上＊常戴觀世音經。轉
T2122_.53.0459b13: 讀不廢。爾夕亦正暗誦。咸疑是經神力。於是
T2122_.53.0459b14: 常共祈心。遂以得免居于京師。元嘉十七年
T2122_.53.0459b15: 有沙門。詣懷明云。貧道見此巷中及君家殊
T2122_.53.0459b16: 有血氣。宜移避之。語畢便去。懷明追而目
T2122_.53.0459b17: 之。出門便沒。意甚惡之。經二旬隣人張景秀
T2122_.53.0459b18: 傷父及殺父妾。懷明以爲血氣之徴。庶得無
T2122_.53.0459b19: 事。時與劉斌劉敬文。比門連接同在一巷。其
T2122_.53.0459b20: 年並以劉湛之黨。同被誅夷云
T2122_.53.0459b21: 宋王球字叔達。太原人也。爲涪陵太守。以
T2122_.53.0459b22: 元嘉九年於郡失守繋在刑獄。著一重鎖釘
T2122_.53.0459b23: 鍱堅固。球先精進。既有囹圄用心尤至。獄
T2122_.53.0459b24: 中百餘人並多飢餓。球毎食皆分施之。日自
T2122_.53.0459b25: 持齋。至心念觀世音。夜夢昇高座見一沙門。
T2122_.53.0459b26: 以一卷經與之。題云光明案行品。并諸菩
T2122_.53.0459b27: 薩名。球得而披讀忘第一菩薩名。第二觀世
T2122_.53.0459b28: 音。第三大勢至又見一車輪沙門曰。此五道
T2122_.53.0459b29: 輪也。既覺鎖皆斷脱。球心知神力彌増專到。
| T2122_.53.0459c01: | 因自釘治其鎖經。三日而被原宥 | 右此三驗 出冥祥記 |
| T2122_.53.0459c02: | 説聽篇第十六 | 此有 八部 |
T2122_.53.0459c04: 漸頓部 法施部 報恩部 利益部
T2122_.53.0459c05: 述意部第一
T2122_.53.0459c06: 夫師資義重慧學爲勝。修以義方多聞爲善。
T2122_.53.0459c07: 故馬鳴振將絶之綱。龍樹興大小之辯。慧
T2122_.53.0459c08:
T2122_.53.0459c09: 疑。然學而不説尼父所憂。於義不了釋尊所
T2122_.53.0459c10: 誡。故經曰。法之供養勝諸供養。故外書云。
T2122_.53.0459c11: 善人是不善人之師不善人是善人之資。受
T2122_.53.0459c12: 説無違則理超情腑。如説聽乖宗則尠難通
T2122_.53.0459c13: 會。是以一象既虧則六爻斯墜。一言有失
T2122_.53.0459c14: 則累劫受殃。故知傳法不易受聽極難。良由
T2122_.53.0459c15: 去聖日久微言漸昧。而一説一受固亦難行。
T2122_.53.0459c16: 恐名利關心垢情難淨也
T2122_.53.0459c17: 引證部第二
T2122_.53.0459c18: 如中論偈云
T2122_.53.0459c19: 眞法及説者 聽者難得故
T2122_.53.0459c20: 如是則生死 非有邊無邊
T2122_.53.0459c21: 又十地論云。由説聽二人不稱法故各有兩
T2122_.53.0459c22: 過。一不平説過。二佛不隨喜過。故大集經
T2122_.53.0459c23: 偈云
T2122_.53.0459c24: 若諸衆生無法器 如來於彼修捨心
T2122_.53.0459c25: 設大方便待時節 爲令彼得眞解脱
T2122_.53.0459c26: 大莊嚴論偈云
T2122_.53.0459c27: 隨聞而得覺 未聞愼勿毀
T2122_.53.0459c28: 無量餘未聞 謗者成癡業
T2122_.53.0459c29: 寶性論偈云
T2122_.53.0460a01: 愚癡及我慢 樂行於小法
T2122_.53.0460a02: 謗法及法師 則爲諸佛呵
T2122_.53.0460a03: 外現如儀相 不識如來教
T2122_.53.0460a04: 謗法及法師 則爲諸佛呵
T2122_.53.0460a05: 今見初學黒白幼童。發足守迷。於文義中生
T2122_.53.0460a06: 知足想。自恃
T2122_.53.0460a07: 隨文取義有五種過。一無正信。二退勇猛。三
T2122_.53.0460a08: 誑衆生。四輕法。五謗法。能説之人尚垢自
T2122_.53.0460a09: 心。況所聽之人能生信乎。若淨心説法。縱是
T2122_.53.0460a10: 生死變爲涅槃。若染心説。縱是涅槃變爲
T2122_.53.0460a11: 生死
T2122_.53.0460a12: 又涅槃經云。大乘爲甘露。亦名爲毒藥。能消
T2122_.53.0460a13: 即爲甘露。不消即成毒藥。如人置毒乳中
T2122_.53.0460a14: 則能殺人。故寶性論偈
T2122_.53.0460a15: 無知無善識 惡友損正行
T2122_.53.0460a16: 蜘蛛落乳中 是乳則爲毒
T2122_.53.0460a17: 又十輪經云。如刹利旃陀羅等。見有依我
T2122_.53.0460a18: 法中出家若聲聞辟支佛乃至大乘説法法
T2122_.53.0460a19: 師。誹謗罵辱欺誑正法。而作留難惱亂法師。
T2122_.53.0460a20: 以是因縁墮阿鼻地獄。若見依我法中而出
T2122_.53.0460a21: 家者。於此人所數數瞋恚。罵辱我所説法不
T2122_.53.0460a22: 肯信受。破壞塔寺僧坊堂舍殺害比丘。先所
T2122_.53.0460a23: 修習一切善根。皆悉滅盡。命欲終時支節皆
T2122_.53.0460a24: 疼如火焚燒。其人舌根如被繋縛。於多日中
T2122_.53.0460a25: 口不能語。命終之後墮阿鼻地獄
T2122_.53.0460a26: 儀式部第三
T2122_.53.0460a27: 如三千威儀云。上高座讀經有五事。一當先
T2122_.53.0460a28: 禮佛。二當禮經法上座。三當先一足躡阿僧
T2122_.53.0460a29: 提上正住座。四當還向上座。五先手按座
T2122_.53.0460b01: 乃却座。已座有五事。一當正法衣安座。二
T2122_.53.0460b02: 揵稚聲絶當先讃偈唄。三當隨因縁讀。四
T2122_.53.0460b03: 若有不可意人不得於座上瞋恚。五若有持
T2122_.53.0460b04: 物施者當排下著前。又問經有五事。一當如
T2122_.53.0460b05: 法下床問。二不得共座問。三有解不得直當
T2122_.53.0460b06: 問。四不得持意念外因縁。五設解頭面著地
T2122_.53.0460b07: 作禮反向出戸
T2122_.53.0460b08: 又十住毘婆沙論云。法師處師子座有四種
T2122_.53.0460b09: 法。何等爲四。一者欲昇高座。先應恭敬禮拜
T2122_.53.0460b10: 大衆然後昇座。二者衆有女人應觀不淨。三
T2122_.53.0460b11: 者威儀視瞻有大人相。敷演法音顏色和悦
T2122_.53.0460b12: 人皆信受。不説外道經書心無怯畏。四者於
T2122_.53.0460b13: 惡言問難當行忍辱
T2122_.53.0460b14: 復有四法。一於諸衆生作饒益想。二於諸
T2122_.53.0460b15: 衆生不生我想。三於諸文字不生法想。四願
T2122_.53.0460b16: 諸衆生從我聞法。於阿耨菩提而不退轉
T2122_.53.0460b17: 復有四法。一不自輕身。二不輕聽者。三不
T2122_.53.0460b18: 輕所説。四不爲利養。又文殊師利問經云。文
T2122_.53.0460b19: 殊師利白佛言。四衆於何時中不得作聲。或
T2122_.53.0460b20: 身口木石及諸餘聲
T2122_.53.0460b21: 佛告文殊師利。於六時中不得作聲。禮佛時。
T2122_.53.0460b22: 聽法時。衆和合時。乞食時。正食時。大小便
T2122_.53.0460b23: 時。何故是時不得作聲。佛告文殊。於是時中
T2122_.53.0460b24: 有諸天來。彼諸天等常清淨心無染心空心
T2122_.53.0460b25: 隨波羅蜜心觀佛法心。以彼聲故令心不定。
T2122_.53.0460b26: 以不定故悉皆還去。以諸天去故諸惡鬼來。
T2122_.53.0460b27: 作不饒益不安隱事。彼入於此生諸焔患。人
T2122_.53.0460b28: 民飢餓更相侵犯。是故文殊。應寂靜禮佛。佛
T2122_.53.0460b29: 説祇夜云
T2122_.53.0460c01: 不作身口聲 木石餘音聲
T2122_.53.0460c02: 寂靜禮佛者 如來所讃歎
T2122_.53.0460c03: 又佛本行經云。佛告諸比丘。從今日制諸弟
T2122_.53.0460c04: 子。不得請於諸根闇鈍及以缺漏戒不具者
T2122_.53.0460c05: 而説其法。從今以後若請説法。應請妙行具
T2122_.53.0460c06: 足之人於諸衆内勝行成就多解修多羅及解
T2122_.53.0460c07: 毘尼解摩登伽人。應選擇文字分明具足辯
T2122_.53.0460c08: 才者説法。是等比丘從下座次第差遣爲衆
T2122_.53.0460c09: 説法。若一乏者更請第二。第二疲乏應請第
T2122_.53.0460c10: 三。第三疲乏應請第四。第四疲乏應請第五。
T2122_.53.0460c11: 乃至若干堪説法者。次第應請爲衆説法。爾
T2122_.53.0460c12: 時衆人見彼法師辯才具足能演説法。即持
T2122_.53.0460c13: 香華而散其上。時諸比丘不受其法而生厭
T2122_.53.0460c14: 離。何以故。以佛斷故。出家之人不得將持塗
T2122_.53.0460c15: 香粖香及諸香鬘。時諸人輩聞見此事毀呰
T2122_.53.0460c16: 説言。是等比丘。如是供養尚不堪受。況復
T2122_.53.0460c17: 勝者。時諸比丘以如是事具往白佛。爾時佛
T2122_.53.0460c18: 告諸比丘言。汝諸比丘。若有諸白衣檀越。以
T2122_.53.0460c19: 歡喜心。以吉祥故。持種種香華塗香＊粖香
T2122_.53.0460c20: 及諸華鬘散法師上者。應當受之。是白衣諸
T2122_.53.0460c21: 檀越等。遂將種種資財寶。物及袈裟等供養
T2122_.53.0460c22: 法師。是諸比丘恐懼慚愧不受彼物。世諸人
T2122_.53.0460c23: 輩毀呰談説。是輩沙門諸釋子等。若干輕物
T2122_.53.0460c24: 尚不堪受。況復勝者。爾時諸比丘聞是事已
T2122_.53.0460c25: 具往白佛。爾時佛告諸比丘言。汝諸比丘。若
T2122_.53.0460c26: 有俗人持諸財物及袈裟等奉施法師。爲歡
T2122_.53.0460c27: 喜故我許捨施。若有須者聽其受取。若不須
T2122_.53.0460c28: 者我許送還
T2122_.53.0460c29: 時諸比丘取經中要略義味。而爲化説不依
T2122_.53.0461a01: 次第。於時比丘慚愧恐怖。慮違經律具以白
T2122_.53.0461a02: 佛。於時佛告諸比丘言。我許隨便於諸經中
T2122_.53.0461a03: 擇取要義安比文句爲人説法。但取中義莫
T2122_.53.0461a04: 壞經本
T2122_.53.0461a05: 又佛本行經云。時諸比丘集一堂内。有二比
T2122_.53.0461a06: 丘復演説法。是故相妨。即造二堂。二堂之
T2122_.53.0461a07: 内各別説法。猶故相妨。此堂之内將引比丘
T2122_.53.0461a08: 往詣彼堂。彼堂之處有諸比丘。迭相誘接令
T2122_.53.0461a09: 詣此堂。往來交雜遂乃亂衆。人或去來法事
T2122_.53.0461a10: 斷絶。或有比丘於此法門不喜聞説。時諸比
T2122_.53.0461a11: 丘具以白佛。佛告諸比丘。自今已去不得一
T2122_.53.0461a12: 堂二人説法。亦復不得二堂相近使聲相接
T2122_.53.0461a13: 以相妨礙。亦復不得彼詣此衆此詣彼衆。亦
T2122_.53.0461a14: 復不得憎惡沙門不喜聞説。若憎惡者須如
| T2122_.53.0461a15: | 法治之 | 又四分律亦不許同一堂内二法師説法高座相 近並坐而説歌詠聲説雙聲合唄並皆不許餘律 |
| T2122_.53.0461a16: | 亦不許法師高座受白衣 散花花若著身即須振却 | 又善見律云。若法師爲 |
T2122_.53.0461a18: 露齒笑。若有笑者驅出。何以故。三藐三佛
T2122_.53.0461a19: 陀。憐愍衆生金口所説。汝等應生慚愧心而
T2122_.53.0461a20: 聽。何以笑之驅出
T2122_.53.0461a21: 法苑珠林卷第二十三
T2122_.53.0461a22: 違法部 如佛藏經云。佛言。舍利弗。
T2122_.53.0461a23: 當來比丘好讀外經。當説法時莊校文辭
T2122_.53.0461a24: 令衆歡樂。惡魔爾時助惑衆人障礙善法。
T2122_.53.0461a25: 若有貪著音聲語言巧飾文辭。若復有人
T2122_.53.0461a26: 好讀外道經者。魔皆迷惑令心不安隱。
T2122_.53.0461a27: 是諸人等爲魔所惑。覆障慧眼深貪利養。
T2122_.53.0461a28: 看諸外書猶如群盲爲誑所欺。皆使令墮
T2122_.53.0461a29: 深坑而死。復次舍利弗。不淨説法者。不
T2122_.53.0461b01: 知如來隨宜意趣。自不善解而爲人説是
T2122_.53.0461b02: 人現世得五過失。何等爲五。一説法時心
T2122_.53.0461b03: 懷怖畏恐人難我。二内懷憂怖而外爲他
T2122_.53.0461b04: 説。三是凡夫無有眞智。四所説不淨但有
T2122_.53.0461b05: 言辭。五言無次第處處抄撮。是故在衆心
T2122_.53.0461b06: 懷恐怖。如是凡夫無有智慧心無決定但
T2122_.53.0461b07: 求名聞。疑悔在心而爲人説。是故舍利弗。
T2122_.53.0461b08: 身未證法而在高座。身自不知而教人者。
T2122_.53.0461b09: 法墮地獄。又増一阿含經云。爾時世尊告
T2122_.53.0461b10: 諸比丘。當知有此四鳥。云何爲四。一或
T2122_.53.0461b11: 有鳥聲好而形醜。謂拘翅羅鳥是也。二或
T2122_.53.0461b12: 有鳥形好而聲醜。謂鷙鳥是也。三或有鳥
T2122_.53.0461b13: 聲醜形亦醜。謂土梟是也。四或有鳥聲好
T2122_.53.0461b14: 形亦好。謂孔雀鳥是也。世間亦有四人當
T2122_.53.0461b15: 共觀知。云何爲四。一或有比丘顏貌端正
T2122_.53.0461b16: 威儀成就。然不能有所諷誦諸法初中後
T2122_.53.0461b17: 善。是謂此人形好聲不好。二或有人聲好
T2122_.53.0461b18: 而形醜。出入行來威儀不成。而好廣説精
T2122_.53.0461b19: 進持戒初中後善義理深邃。是謂此人聲
T2122_.53.0461b20: 好而形醜。三或有人聲醜形亦醜。謂有人
T2122_.53.0461b21: 犯戒不精進。復不多聞。所聞便失。是謂此
T2122_.53.0461b22: 人聲醜形亦醜。四或有人聲好形亦好。謂
T2122_.53.0461b23: 比丘顏貌端正威儀具足。然復精進修行
T2122_.53.0461b24: 善法多聞不忘。初中後善善能諷誦。是謂
T2122_.53.0461b25: 此人聲好形亦好也。又増一阿含經云。爾
T2122_.53.0461b26: 時世尊告諸比丘。有四種雲。云何爲四。一
T2122_.53.0461b27: 或有雲雷而不雨。二或有雲雨而不雷。三
T2122_.53.0461b28: 或有雲亦雨亦雷。四或有雲不雨不雷。是
T2122_.53.0461b29: 四種雲而像世間四種人。一云何比丘雷
T2122_.53.0461c01: 而不雨。或有比丘高聲誦習十二部經諷
T2122_.53.0461c02: 誦不失其義。然不廣與人説法。是謂雷而
T2122_.53.0461c03: 不雨。二云何雨而不雷。或有比丘顏貌端
T2122_.53.0461c04: 正威儀皆具。然不多聞高聲誦習十二部
T2122_.53.0461c05: 經。復從他受亦不忘失。好與善知識相隨。
T2122_.53.0461c06: 亦好與他人説法。是謂雨而不雷。三云何
T2122_.53.0461c07: 不雨不雷。或有人顏色不端威儀不具。不
T2122_.53.0461c08: 修善法亦不多聞。復不與他人説法。是謂
T2122_.53.0461c09: 此人不雨不雷。四云何亦雨亦雷。或有人
T2122_.53.0461c10: 顏色端正威儀皆具。好喜學問亦好與他
T2122_.53.0461c11: 法説。勸進他人令便承受。是謂此人亦
T2122_.53.0461c12: 雨亦雷◎
T2122_.53.0461c13:
T2122_.53.0461c14:
T2122_.53.0461c15:
T2122_.53.0461c16:
T2122_.53.0461c17: ＊西明寺沙門釋道世撰
T2122_.53.0461c18: ◎説聽篇第十六之二
T2122_.53.0461c19: 簡衆部第五
T2122_.53.0461c20: 夫法師昇座。先須禮敬三寶自淨其心。觀時
T2122_.53.0461c21: 擇人具慈悲意。救生利物。然後爲説。故報恩
T2122_.53.0461c22: 經云。聽者坐説者立不應爲説。若聽者求説
T2122_.53.0461c23: 者過。不應爲説。若聽者依人不依法。依字
T2122_.53.0461c24: 不依義。依不了義經不依了義經。依識不依
T2122_.53.0461c25: 智。並不應爲説。何以故。是人不能恭敬諸佛
T2122_.53.0461c26: 菩薩清淨法故。若説尊重於法。聽法之人亦
T2122_.53.0461c27: 生崇敬。至心聽受不生輕慢。是名清淨説。
T2122_.53.0461c28: 故阿含經偈云
T2122_.53.0461c29: 聽者端心如渇飮 一心入於語義中
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