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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 [行番号:有/無] [返り点:有/無] [CITE]
T2122_.53.0269a01: T2122_.53.0269a02: No.2122 T2122_.53.0269a03: T2122_.53.0269a04: T2122_.53.0269a05: 朝議大夫蘭臺侍郎 T2122_.53.0269a06: 隴西李儼字仲思撰 T2122_.53.0269a07: 自夫六爻爰起八卦成列。肇有書契。昭乎 T2122_.53.0269a08: 訓典。鳳篆龍圖。金簡玉字。百家異轍。萬卷 T2122_.53.0269a09: 分區。雖理究精微言殫物範。而紀情括性。未 T2122_.53.0269a10: 出於寰中。原始要終。詎該於俗外。亦有藏史 T2122_.53.0269a11: 之説。園吏之談。寶經浮誕。錦籍紆怪。同鏤 T2122_.53.0269a12: 氷而無成。若書空而匪實。與夫貫華妙旨寫 T2122_.53.0269a13: 葉玄詞。二乘之宏博。八藏之沈祕。競以淺 T2122_.53.0269a14: 深。較其優劣。亦猶蟻垤之小。比峻於嵩華。 T2122_.53.0269a15: 牛涔之微。爭長於江漢。夫其顯了之義。隱 T2122_.53.0269a16: 密之規。解脱之門。總持之苑。前際後際。並契 T2122_.53.0269a17: 眞如。初心末心。咸歸正覺。導迷生於慾海。情 T2122_.53.0269a18: 塵共心垢同消。引窮子於慈室。衣寶與髻珠 T2122_.53.0269a19: 雙至。化溢恒沙之境。功被微塵之劫。大哉 T2122_.53.0269a20: 至矣。不可得而稱焉。洎偕兩徴周。佩日通 T2122_.53.0269a21: 漢。蔡愔西渉。竺蘭東遊。金口之詞。寶臺之 T2122_.53.0269a22: 旨。盈縑積籀。被乎中域。而卷軸繁夥。條流深 T2122_.53.0269a23: 曠。實相眞源。卒難詳覽。曁我皇唐造物聖上 T2122_.53.0269a24: 君臨。玄教聿宣。緇徒充合。傳輝寫液。照潤 T2122_.53.0269a25: 區宇。梵響讃音。喝咽都甸。弘宣之盛。指喩難 T2122_.53.0269a26: 極。屬有西明寺大徳道世法師字玄惲。是釋 T2122_.53.0269a27: 門之領袖也。幼嶷聚砂。落飾綵衣之歳。慈殷 T2122_.53.0269a28: 接蟻。資成具受之壇。戒品圓明。與呑珠而等 T2122_.53.0269a29: 護。律義精曉。隨照鏡而同欣。愛慕大乘。洞 T2122_.53.0269b01: 明實相。爰以英博。召居西明。遂以五部餘閑。 T2122_.53.0269b02: 三藏遍覽。以爲古今綿代。制作多人。雖雅 T2122_.53.0269b03: 趣佳詞。無足於博記。所以搴文囿之菁華。 T2122_.53.0269b04: 嗅大義之瞻蔔。以類編録。號曰法苑珠林。 T2122_.53.0269b05: 總一百篇。勒成十帙。義豐文約。紐虞氏之 T2122_.53.0269b06: 博要。跡宣道鏡。晞祐上之弘明。其言以美。 T2122_.53.0269b07: 其道斯著。擧至賾而無遺。包妙門而必盡。但 T2122_.53.0269b08: 文繁則情墮。義略則寡聞。不欲虚搆浮詞。假 T2122_.53.0269b09: 盈卷軸。以事不可却。文翰似多。披覽日久。 T2122_.53.0269b10: 還知其要。故於大唐總章元年。歳在執徐。律 T2122_.53.0269b11: 惟沽洗。三月三十日。纂集斯畢。庶使緝玄詞 T2122_.53.0269b12: 者。探卷而得意珠。軌正道者。披文而飮甘 T2122_.53.0269b13: 露。繹之以知微。觀之而覩奧。與環景而齊照。 T2122_.53.0269b14: 將旋穹而共久 T2122_.53.0269b15: T2122_.53.0269b16: T2122_.53.0269b17: T2122_.53.0269b18: T2122_.53.0269b19: 西明寺沙門釋道世撰 T2122_.53.0269b20: T2122_.53.0269b21: 敬法敬僧致拜福田歸信士女 T2122_.53.0269b22: 入道慚愧奬道説聽見解宿命 T2122_.53.0269b23: 至誠神異感通住持潜遁妖怪 T2122_.53.0269b24: 變化眠夢興福攝念發願法服 T2122_.53.0269b25: 燃燈懸幡香華唄讃敬塔伽藍 T2122_.53.0269b26: 舍利供養受請輪王君臣納諫 T2122_.53.0269b27: 審察思愼儉約懲過和順誡勗 T2122_.53.0269b28: 忠孝不孝報恩背恩善友惡友 T2122_.53.0269b29: 擇交眷屬校量機辯愚戇詐僞 T2122_.53.0269c01: 墮慢破邪富貴貧賤債負諍訟 T2122_.53.0269c02: 誣謗祝術祭祀占相祈雨園菓 T2122_.53.0269c03: 漁獵慈悲放生救厄怨苦業因 T2122_.53.0269c04: 受報罪福欲蓋四生十使十惡 T2122_.53.0269c05: 六度懺悔受戒破戒受齋破齋 T2122_.53.0269c06: 賞罰利害酒肉穢濁病苦捨身 T2122_.53.0269c07: 送終法滅雜要傳記
T2122_.53.0269c11: 生部 對除部 T2122_.53.0269c12: 述意部第一 T2122_.53.0269c13: 夫劫者。蓋是紀時之名。猶年號耳。然則時無 T2122_.53.0269c14: 別體。約法而明。所以聖教弘宣多所攸載者。 T2122_.53.0269c15: 雖非理觀之沖規。亦懲勸之幽旨也。若迺渉 T2122_.53.0269c16: 迷津於曩識。微塵之數易窮。返覺路於初心。 T2122_.53.0269c17: 僧祇之期難滿。此迷悟之異也。自有無間獄 T2122_.53.0269c18: 中等芥城。而限命先行。天上儔衣石。以受 T2122_.53.0269c19: 形。此善惡之殊也。至若娑婆世界。謂俄傾 T2122_.53.0269c20: 爲百齡。袈裟刹土將永劫以浹日。斯染淨之 T2122_.53.0269c21: 別也。統而言之。不過大小。大小之内各有三 T2122_.53.0269c22: 焉。大則水火風而爲災。小則刀饉疫以成害。 T2122_.53.0269c23: 是知六年華觀。終焚煬於沈灰。千梵瓊臺。 T2122_.53.0269c24: 卒漂淪於驟雨。加復診候無徴。雩祈失効。霜 T2122_.53.0269c25: 戈接刃。星劍交鋒。酷毒生人崩亡殆盡。恐三 T2122_.53.0269c26: 界而未悟。嗟六道而悲夫 T2122_.53.0269c27: 疫病部第二 T2122_.53.0269c28: 依智度論。云何名爲劫。答曰。依西梵正音名
T2122_.53.0270a03: 一劫。四十小劫者亦名一劫。六十小劫亦名 T2122_.53.0270a04: 一劫。八十小劫名一大劫。云何一小劫名爲 T2122_.53.0270a05: 一劫。是時提婆達多比丘住地獄中。受異熟 T2122_.53.0270a06: 業報。佛説住壽一劫。云何二十小劫亦名一 T2122_.53.0270a07: 劫。如梵先行天。二十小劫是其壽量。佛説 T2122_.53.0270a08: 住壽一劫。云何四十小劫亦名一劫。如梵衆 T2122_.53.0270a09: 天壽量。四十小劫。佛説住壽一劫。云何六十 T2122_.53.0270a10: 小劫亦名一劫。如大梵天壽量。六十小劫。佛 T2122_.53.0270a11: 説住壽一劫。云何八十小劫名一大劫。佛説 T2122_.53.0270a12: 劫中世界經云。二十小劫壞。次經二十小劫 T2122_.53.0270a13: 壞已空。次經二十小劫起成。次經二十小劫 T2122_.53.0270a14: 起成已住。是二十小劫起成已住者。幾多 T2122_.53.0270a15: 已過幾多未過。八小劫已過。十一小劫未 T2122_.53.0270a16: 來。第九一劫現在未盡。此第九一劫。幾 T2122_.53.0270a17: 多已過幾多未來。未來定餘六百九十年在
T2122_.53.0270a24: 十小劫世界起成。得住中第一劫。小災起時 T2122_.53.0270a25: 有大疾疫。種種諸病一切皆起。剡浮提中一 T2122_.53.0270a26: 切國土。所有人民等遭大疾疫。一切鬼神起 T2122_.53.0270a27: 瞋惡心。損害世人。壽命短促唯住十歳。身 T2122_.53.0270a28: 形矬小。或二搩手。或三搩手。於其自量則八 T2122_.53.0270b01: 搩手。所可資食稊稗爲上。人髮衣服以爲第 T2122_.53.0270b02: 一。唯有刀仗以自莊嚴。是時諸人不行正法。 T2122_.53.0270b03: 非法貪著邪見等業日夜生長。諸惡鬼神處 T2122_.53.0270b04: 處損人。是時大國王種悉皆崩亡。所有國土 T2122_.53.0270b05: 次第空廢。唯有小郡縣是其所餘。相去遼遠 T2122_.53.0270b06: 各在一處。如是人者疾病困苦。無人布施湯 T2122_.53.0270b07: 藥飮食。以是因縁壽命未應盡横死無數。一 T2122_.53.0270b08: 日一夜無量衆生疾病死。由行惡法。得是果 T2122_.53.0270b09: 報。於此中生。劫濁而起。捨命已後墮三惡 T2122_.53.0270b10: 道。時一郡縣次復荒蕪。唯少家在。相去轉遠 T2122_.53.0270b11: 各在一處。疾疫死者無人送埋。是時土地白 T2122_.53.0270b12: 骨所覆。乃至居家次第空盡。是時劫末唯七 T2122_.53.0270b13: 日在。於七日中無量衆生遭疫死盡。設有在 T2122_.53.0270b14: 者各散別處。時有一人合集剡浮提内男女。 T2122_.53.0270b15: 唯餘一萬留爲當來人種。唯此萬人能持善 T2122_.53.0270b16: 行。諸善鬼神欲令人種不斷絶故。擁護是人 T2122_.53.0270b17: 以好滋味令入毛孔。以業力故人種不斷。過 T2122_.53.0270b18: 七日後。是大疫病一時息滅。一切惡鬼皆悉 T2122_.53.0270b19: 捨去。隨諸衆生飮食衣服。應念所須天即雨 T2122_.53.0270b20: 下。陰陽調和美味出生。身形可愛安樂無病。 T2122_.53.0270b21: 譬如親愛久不相見。忽得聚集生喜樂心。共 T2122_.53.0270b22: 相携持不相捨離。是前劫人壽命十歳。後劫 T2122_.53.0270b23: 人民從其而生。壽命最長二十千歳。如此功 T2122_.53.0270b24: 徳自然得成。與善法相應。身口意善。捨壽命 T2122_.53.0270b25: 後。生善道中。後天捨命還生人道。自然賢 T2122_.53.0270b26: 善戒品具足。捨壽已後更生天道。久久如是。 T2122_.53.0270b27: 初劫中間疫病窮盡。次第二劫來續二十千 T2122_.53.0270b28: 歳。是劫中間第一壽量。是人從前二十千歳 T2122_.53.0270b29: 人所生。神力自在資生具足。壽命四十千歳。 T2122_.53.0270c01: 人天道生久久如是。説名第二劫。中間第二 T2122_.53.0270c02: 壽量四十千歳。資生具足。壽命六十千歳。久 T2122_.53.0270c03: 久如是。説名第三劫。中間第三壽量六十千 T2122_.53.0270c04: 歳。從六十千歳至八十千歳。是時女*年五 T2122_.53.0270c05: 百歳爾乃行嫁。是時諸人唯有七病。謂大小 T2122_.53.0270c06: 便利寒熱淫慾飢老等。如是時中。一切國土 T2122_.53.0270c07: 富貴豐樂。無有怨賊反逆盜竊。村落次比雞 T2122_.53.0270c08: 鳴相聞。耕種雖少收實巨多。衣服財寶稱 T2122_.53.0270c09: 意具足。安坐受樂無所馳求。壽命八十千歳 T2122_.53.0270c10: 時住阿僧祇*年。乃至衆生未起十惡從起十 T2122_.53.0270c11: 惡。因此百年則減十歳。次復百*年復減十 T2122_.53.0270c12: 歳。次第漸減至餘十歳。最後十歳住不復減。 T2122_.53.0270c13: 長極八萬短至十年。若佛不出世次第如此。 T2122_.53.0270c14: 若佛出世如正法住。衆生壽命暫住不減。隨 T2122_.53.0270c15: 正法稍減壽命漸減 T2122_.53.0270c16: 刀兵部第三 T2122_.53.0270c17: 依立世阿毘曇論云。佛説一小劫者。名爲一 T2122_.53.0270c18: 劫。如是同前。乃至八十小劫名大劫。中至 T2122_.53.0270c19: 二十小劫起成。住中第二小災起由大刀兵。 T2122_.53.0270c20: 人壽十歳時三毒邪見日夜生長。父母兒子 T2122_.53.0270c21: 兄弟眷屬互相鬪諍。何況他人。是時諸人起 T2122_.53.0270c22: 鬪諍已仍相手舞。或以瓦石刀仗互相怖畏。 T2122_.53.0270c23: 四方諸國互相伐討。一日一夜害死無量。如 T2122_.53.0270c24: 是過失自然而生。人行不善得是果報。於此 T2122_.53.0270c25: 中生劫濁而起。是時人家一時沒盡。縱有餘 T2122_.53.0270c26: 殘各各分散。是時劫末餘七日在。於七日 T2122_.53.0270c27: 中手執草木即成刀仗。由此器仗互相殘害 T2122_.53.0270c28: 怖畏困死。是時諸人怖懼刀仗逃竄林藪。或 T2122_.53.0270c29: 度江水隱蔽孤洲。或入坑窟以避災難。或時 T2122_.53.0271a01: 相見仍各驚走恐怖失心。或時仆地。譬如獐 T2122_.53.0271a02: 鹿遭逢獵師。如是七日刀兵横死其數無量。 T2122_.53.0271a03: 設有在者各散別處。時有一人合集*剡浮提 T2122_.53.0271a04: 男女。唯餘一萬。留爲當來人種。於是時中 T2122_.53.0271a05: 皆行非法。唯此萬人能行善法。諸善鬼神。欲 T2122_.53.0271a06: 令人種不斷絶故。擁護是人以好滋味令入 T2122_.53.0271a07: 毛孔。以業力故。於劫中間留人種子自然不 T2122_.53.0271a08: 斷。過七日後。是大刀兵一時息滅。一切惡鬼 T2122_.53.0271a09: 皆悉捨去。隨諸衆生所須衣食。應念所須天 T2122_.53.0271a10: 即雨下。陰陽調和。美味出生。身形可愛相好 T2122_.53.0271a11: 還復。一切善法自然而起。清涼寂靜安樂無 T2122_.53.0271a12: 病。慈悲心起無惱害意。互得相見生喜樂心。 T2122_.53.0271a13: 譬如親愛久不相見。忽得聚集生喜樂心。共 T2122_.53.0271a14: 相携持不相捨離。從其十歳展轉行善。生人 T2122_.53.0271a15: 天中至二十千歳。乃至壽命八十千歳。住阿 T2122_.53.0271a16: 僧祇年。自外同前不煩重述 T2122_.53.0271a17: 饑饉部第四 T2122_.53.0271a18: 依立世阿毘曇論云。從一小劫乃至八十小 T2122_.53.0271a19: 劫。住劫中第三劫小災起時。由大飢餓災欲 T2122_.53.0271a20: 起時。由天亢旱一切人民遭大疾疫。一切鬼 T2122_.53.0271a21: 神起瞋惡心。損害世人。壽命短促。唯住十歳。 T2122_.53.0271a22: 身形短小。或二三搩手。所食稊稗。人髮爲衣 T2122_.53.0271a23: 猶爲上服。刀仗自嚴不相恭敬。貧窮困苦愚 T2122_.53.0271a24: 癡邪見日夜生長。穀貴飢饉。舍羅柯行。見他 T2122_.53.0271a25: 資糧便往奪食。以此因縁餓死無數。一切衆 T2122_.53.0271a26: 生生劫濁中。自然而起。造作惡業。天不降雨 T2122_.53.0271a27: 四五*年中。由大旱故覓生草菜尚不可得。何 T2122_.53.0271a28: 況米穀。一切禽獸悉取食之。於一日一夜飢 T2122_.53.0271a29: 餓死者其數無量。郡縣空盡。唯少家在。相去 T2122_.53.0271b01: 轉遠。不行正法三毒轉盛。貧窮困苦口夜相 T2122_.53.0271b02: 應是時六七年間。天不降雨。由大旱故思欲 T2122_.53.0271b03: 見水尚不可得。何況飯食。是劫中間唯七日 T2122_.53.0271b04: 在。一日一夜餓死無數。縱有在者各散別處。 T2122_.53.0271b05: 時有一人合數*剡浮提内男女大小共一萬 T2122_.53.0271b06: 人。留爲當來人種。人能行善。諸善鬼神。欲令 T2122_.53.0271b07: 人種不斷絶故。擁護是人。以好滋味令入毛 T2122_.53.0271b08: 孔。以業力故。人種不斷。過七日後。是飢餓一 T2122_.53.0271b09: 時息滅。一切惡鬼皆悉捨去。所須衣食。天 T2122_.53.0271b10: 即雨下。陰陽調和。美味出生。身形可愛相好 T2122_.53.0271b11: 遂復。一切善法自然而起。清涼寂靜安樂無 T2122_.53.0271b12: 病。慈悲入心無惱害意。譬如親愛久不相見。 T2122_.53.0271b13: 忽得聚集生喜。樂心。共相携持不相捨離。從 T2122_.53.0271b14: 於十歳展轉行善。生人天中。壽命長遠。至二 T2122_.53.0271b15: 十千歳乃至八十千歳。自外法因並同初述
T2122_.53.0271b18: 時。精妙飮食不可復得。唯煎煮朽骨共爲讌 T2122_.53.0271b19: 會。若遇得一粒稻麥粟稗等子。重若末尼珠。 T2122_.53.0271b20: 藏置箱篋而守護之。彼諸有情多無氣勢。蹎 T2122_.53.0271b21: 僵在地不復能起。由飢儉故。有情之類亡沒 T2122_.53.0271b22: 殆盡。如此儉災經七年七月七日七夜方乃得 T2122_.53.0271b23: 過。彼諸有情復共聚集起下厭離。由此因縁。 T2122_.53.0271b24: 壽不退減儉災遂息。又若人壽二十歳時。本 T2122_.53.0271b25: 起厭患今乃退捨。爾時多有疫氣瘴厲。災横 T2122_.53.0271b26: 熱惱相續而生。彼諸有情遇此諸病。多悉殞 T2122_.53.0271b27: 沒。如是病災七月七日七夜方乃得過。彼諸 T2122_.53.0271b28: 有情復共聚集起中厭離。由此因縁。壽量無 T2122_.53.0271b29: 減病災乃息。又人壽十歳時。本起厭患今還 T2122_.53.0271c01: 退捨。爾時有情展轉相見。各起猛利殺害之 T2122_.53.0271c02: 心。由此因縁。隨執草木及以瓦石。皆成最極 T2122_.53.0271c03: 鋭利刀劍。更相殘害死喪終盡。如是刀災極 T2122_.53.0271c04: 經七日方乃得過 T2122_.53.0271c05: 相生部第五 T2122_.53.0271c06: 依中阿含經云。過云有輪王出世。名曰頂生。 T2122_.53.0271c07: 奉持齋法修行布施。國中貧者出財用給。後 T2122_.53.0271c08: 經多時。然國中有貧窮者。不能出物用給恤 T2122_.53.0271c09: 乏。人轉窮困。因窮便盜他物。其主捕伺收縛。 T2122_.53.0271c10: 送詣刹利頂生王所。白曰。天王。此人盜我物。 T2122_.53.0271c11: 願天王治。王問彼人曰。汝實盜耶。彼曰。實 T2122_.53.0271c12: 盜。所以者何。以貧困故。若不盜者便無自濟。 T2122_.53.0271c13: 王即出財而給與之。語盜者曰。汝等還去後 T2122_.53.0271c14: 莫復作。由斯之故人作是念。我等亦應盜取 T2122_.53.0271c15: 他物。於是各競行盜。是謂因貧無物不能給 T2122_.53.0271c16: 恤。故人轉窮困因盜滋甚。故彼人壽轉減形 T2122_.53.0271c17: 色轉惡。父壽八萬歳。子壽四萬歳。彼人壽 T2122_.53.0271c18: 四萬歳。時有人復盜送王。王聞已便作是念。 T2122_.53.0271c19: 若我國中有盜他物。更出財物盡給與者如 T2122_.53.0271c20: 是竭藏盜遂滋甚。我今寧可作極利刀。若我 T2122_.53.0271c21: 國中有偸盜者。便收捕取坐高標下斬截其 T2122_.53.0271c22: 頭。作此念已便勅行之。於後彼人効此利刀。 T2122_.53.0271c23: 持行劫物。捉彼物主截斷其頭。因貧盜甚刀 T2122_.53.0271c24: 殺轉増。故彼人壽轉減形色轉惡。父壽四萬 T2122_.53.0271c25: 歳。子壽二萬歳。人壽二萬歳時。時彼盜者便 T2122_.53.0271c26: 作是念。王若知實。或縛鞭我。或擯罰錢。或 T2122_.53.0271c27: 貫標上。我寧妄言欺誑王耶。念已白王。我不 T2122_.53.0271c28: 偸盜。是爲因貧無物。不能給恤盜殺轉増。便 T2122_.53.0271c29: 妄言兩舌。故彼人壽轉減形色轉惡。父壽二 T2122_.53.0272a01: 萬歳。子壽一萬歳。人壽一萬歳時。人便嫉妬 T2122_.53.0272a02: 邪婬轉増。故彼人壽轉減形色轉惡。父壽一 T2122_.53.0272a03: 萬歳。子壽五千歳。人壽五千歳時。三法轉増。 T2122_.53.0272a04: 非法欲惡貪邪法。故父壽五千歳。子壽二千 T2122_.53.0272a05: 五百歳。人壽二千五百歳時。復三法轉増。兩 T2122_.53.0272a06: 舌麁言綺語。故彼壽轉減形色轉惡。故父壽 T2122_.53.0272a07: 二千五百歳。子壽千歳。人壽千歳時。一法轉 T2122_.53.0272a08: 増。邪見是也。因一法増故。彼人壽轉減形色 T2122_.53.0272a09: 轉惡。父壽千歳。子壽五百歳。人壽五百歳時。 T2122_.53.0272a10: 彼人不孝父母。不能尊敬沙門梵志。不行順 T2122_.53.0272a11: 事。不作福業。不見後世罪。故父壽五百歳。子 T2122_.53.0272a12: 壽二百五十歳。或二百歳。今若長壽。或壽 T2122_.53.0272a13: 百歳。或不啻者。佛復告比丘曰。未來久時。人 T2122_.53.0272a14: 壽十歳。女生五月即便出嫁。人壽十歳時。有 T2122_.53.0272a15: 穀名稗子。爲第一美食。如今糠糧以爲上饌。 T2122_.53.0272a16: 所有蘇油鹽蜜甘蔗一切盡沒。唯行十惡業 T2122_.53.0272a17: 道者爲人所敬。都未有善。母於其子極有害 T2122_.53.0272a18: 心。子亦於母極有害心。父子兄弟姉妹親屬。 T2122_.53.0272a19: 展轉相向有賊害心。猶如獵師見彼鹿已極 T2122_.53.0272a20: 有害心。人壽十歳時。乃有七日刀兵劫盛。 T2122_.53.0272a21: 彼若捉草即化成刀。若捉樵木亦化成刀。以 T2122_.53.0272a22: 此刀兵各各相殺。彼於七日刀兵劫過七日 T2122_.53.0272a23: 便止。爾時亦有人。生慚恥羞愧厭惡不愛。彼 T2122_.53.0272a24: 人七日刀兵劫時。便入山野在隱處藏。過七 T2122_.53.0272a25: 日已則從山野於隱處出。更互相見生慈愍 T2122_.53.0272a26: 心極相愛念。猶如慈母唯有一子。與久離別 T2122_.53.0272a27: 遠來相見。極相愛念便作是語。諸賢我今相 T2122_.53.0272a28: 見令得安隱。我等由坐生不善心令親族 T2122_.53.0272a29: 死盡。我等寧可共行善法離斷殺業。行善法 T2122_.53.0272b01: 已壽便轉増形色轉好。壽十歳人生子壽二 T2122_.53.0272b02: 十。壽二十人復作是念。若求善者壽色轉 T2122_.53.0272b03: 好。我等應可更増行善共離不與取。行是善 T2122_.53.0272b04: 已壽便轉増。人生子壽四十歳。復離邪婬。行 T2122_.53.0272b05: 是善已壽色轉好。人生子壽八十歳。復離妄 T2122_.53.0272b06: 言。行是善已壽色轉好。人生子壽百六十歳。 T2122_.53.0272b07: 壽百六十已。復離兩舌。行是善已壽色轉好。 T2122_.53.0272b08: 人生子壽三百二十歳。復離麁言。行是善已 T2122_.53.0272b09: 壽色轉好。人生子壽六百四十歳。復離綺語。 T2122_.53.0272b10: 行是善已壽色轉好。人生子壽二千五百歳。 T2122_.53.0272b11: 復離貪疾。行是善已壽色轉好。人生子壽 T2122_.53.0272b12: 五千歳。復離瞋恚。行是善已壽色轉好。人生 T2122_.53.0272b13: 子壽一萬歳。復離邪見。行是善已壽色轉好。 T2122_.53.0272b14: 人生子壽二萬歳。復離非法欲惡貪行邪法。 T2122_.53.0272b15: 我等寧可離此三惡不善法。行是善已壽色轉 T2122_.53.0272b16: 好。人生子壽四萬歳。壽四萬歳時。孝順父母。 T2122_.53.0272b17: 尊重恭敬沙門梵志。奉行順事。修習福業。見 T2122_.53.0272b18: 後世罪。行是善已。人生子壽八萬歳。人壽八 T2122_.53.0272b19: 萬歳時。此閻浮洲極大豐樂多有人民。村邑 T2122_.53.0272b20: 相近如雞一飛。女年五百歳乃當出嫁。唯有 T2122_.53.0272b21: 七病。寒熱大小便利婬欲飢渇老等。更無餘 T2122_.53.0272b22: 患。時有王名螺。爲轉輪王。聰明智慧。有四種 T2122_.53.0272b23: 軍整御四天下。七寶千子具足。端正勇猛無 T2122_.53.0272b24: 畏能伏他衆。統領大地乃至大海。不以刀
T2122_.53.0272b27: 依新婆沙論云。然有聖言説彼對治。謂若有 T2122_.53.0272b28: 能一日一夜持不殺戒。於未來生決定不逢 T2122_.53.0272b29: 刀兵災起。若能以一訶梨怛雞菓。起殷淨心 T2122_.53.0272c01: 奉施僧衆。於當來世決定不逢疫病災起。若 T2122_.53.0272c02: 能以一團食施諸有情。於未來世決定不逢 T2122_.53.0272c03: 飢饉災時。問如是三災餘洲有不。答無根本 T2122_.53.0272c04: 災而有相似。謂瞋増盛身力羸劣數加飢渇。 T2122_.53.0272c05: 此説二洲。北拘盧洲亦無罪業而生彼故。又 T2122_.53.0272c06: 彼無有瞋増盛故 T2122_.53.0272c07: 述曰。衆生固執無思悛革。慳貪嫉妬惡業逾 T2122_.53.0272c08: 盛。所以人情嶮阻凶毒流。令入末法人 T2122_.53.0272c09: 物倶惡。所有依正兩報致令日夜衰耗。故付 T2122_.53.0272c10: 法藏經云。阿恕伽王自爲僧行食。時賓頭 T2122_.53.0272c11: 盧用*蘇澆飯。阿恕*伽王白言。大聖。蘇性難 T2122_.53.0272c12: 消能不爲疾。尊者答曰。不爲患也。何以故。佛 T2122_.53.0272c13: 在時水與今蘇等。是故食之終不成病。爾時 T2122_.53.0272c14: 尊者。欲驗斯事使手入地下至四萬二千餘 T2122_.53.0272c15: 里。即取地肥而示於王。王今當知。衆生薄福。 T2122_.53.0272c16: 肥膩之味皆流入地。是故世間福轉衰滅。王 T2122_.53.0272c17: 供養已歡喜而退。良由世尊鞱光未盈百年 T2122_.53.0272c18: 尚有斯徴。況今向有二千。豈有精味。故瑜伽 T2122_.53.0272c19: 論云。三災起時。爾時有情復有三種最極衰 T2122_.53.0272c20: 損。壽量衰損。依止衰損。資具衰損。壽量衰損 T2122_.53.0272c21: 者。所謂壽量極至十歳。依止衰損者。謂其身 T2122_.53.0272c22: 量極至一搩手。或復一握。資具衰損者。爾時 T2122_.53.0272c23: 有情唯以粟稗爲食中第一。以髮爲衣中第 T2122_.53.0272c24: 一。以鐵爲莊嚴中第一。五種上味悉皆隱沒。 T2122_.53.0272c25: 所謂*蘇蜜油鹽等味及甘蔗變味
T2122_.53.0272c28: 時量部第一 T2122_.53.0272c29: 依新婆沙論云。劫有三種。一中間劫。二成壞 T2122_.53.0273a01: 劫。三大劫。中間劫復有三種。一減劫。二増 T2122_.53.0273a02: 劫。三増減劫。減者從人壽無量歳減至十歳。 T2122_.53.0273a03: 増者從人壽十歳増至八萬歳。増減者從人 T2122_.53.0273a04: 壽十歳増至八萬歳。復從八萬歳減至十歳。 T2122_.53.0273a05: 此中一減一増。十八増減。合二十中劫世間 T2122_.53.0273a06: 成。二十中劫成已住此合名成劫。經二十中 T2122_.53.0273a07: 劫世間壞。二十中劫壞已空。此合名壞劫。總 T2122_.53.0273a08: 八十中劫合名大劫。成已住中二十中劫。初 T2122_.53.0273a09: 一唯減。後一唯増。中間十八亦増亦減。故對 T2122_.53.0273a10: 法論云。由此劫數。顯色無色界諸天壽量也 T2122_.53.0273a11: 時節部第二 T2122_.53.0273a12: 依奘法師西國傳云。陰陽歴運日月旋璣。稱 T2122_.53.0273a13: 謂雖殊。時候無異。隨其星建以標月名。時極 T2122_.53.0273a14: 短者謂之刹那也。如新婆沙論云。彼刹那量。 T2122_.53.0273a15: 云何可知。有作是言。依施設論説。如中年女 T2122_.53.0273a16: 緝績毳時。抖擻細毛不長不短。齊此説爲 T2122_.53.0273a17: 怛刹那量。彼不欲説毛縷短長。但説毳毛從 T2122_.53.0273a18: 指開出。隨所出量是怛刹那。問前問刹那。何 T2122_.53.0273a19: 縁乃引施。設説怛刹那量。答此中擧麁以 T2122_.53.0273a20: 顯於細。以細難知不可顯故。謂百二十刹那 T2122_.53.0273a21: 成一怛刹那。六十怛刹那成一臘縛。此有七 T2122_.53.0273a22: 千二百刹那。三十臘縛成一牟呼栗多。此有 T2122_.53.0273a23: 二百一十六千刹那。三十牟呼栗多成一晝 T2122_.53.0273a24: 夜。此有少二十不滿。六十五百千刹那。此五 T2122_.53.0273a25: 蘊一晝一夜。經於爾所生滅無常。有説。此麁 T2122_.53.0273a26: 非刹那量。如我義者如壯士彈指頃。經六十 T2122_.53.0273a27: 四刹那有説不然。如我義者如二壯夫掣斷 T2122_.53.0273a28: 衆多迦尸細縷。隨爾所縷斷。經爾所刹那。有 T2122_.53.0273a29: 説不然。如我義者。如二壯夫執挽衆多迦尸 T2122_.53.0273b01: 細縷。有一壯夫以至那國百練剛刀捷疾而 T2122_.53.0273b02: 斷。隨爾所縷斷。經爾所刹那。有説。猶麁非刹 T2122_.53.0273b03: 那量。實刹那量世尊不説。如世尊説。譬如四 T2122_.53.0273b04: 善射夫。各執弓箭相背攅立欲射四方。有一 T2122_.53.0273b05: 捷夫。來語之曰。汝等今可一時放箭。我能 T2122_.53.0273b06: 遍接倶令不墮。於意云何。此捷疾不。苾芻白 T2122_.53.0273b07: 佛。甚疾世尊。佛言。彼人不及地行藥叉。地行 T2122_.53.0273b08: 捷疾不及空行藥叉。空行捷疾不及四大王 T2122_.53.0273b09: 衆天。彼天捷疾不及日月二輪。二輪捷疾不 T2122_.53.0273b10: 及堅行天子。此薄日月輪車者。此等諸天展 T2122_.53.0273b11: 轉捷疾。壽行生滅捷疾於彼。刹那流轉無有 T2122_.53.0273b12: 暫停。由此故知。世尊不説實刹那量。問何 T2122_.53.0273b13: 故世尊不爲他説實刹那量。答無有有情堪 T2122_.53.0273b14: 能知故。又依安般經云。於一彈指頃心有九 T2122_.53.0273b15: 百六十。又仁王經云。一念有九十刹那。一 T2122_.53.0273b16: 一刹那中復有九百生滅。又菩薩處胎經云。 T2122_.53.0273b17: 一彈指頃有三十二億百千念。念念成形形 T2122_.53.0273b18: 形皆有識。佛之威神入微識中皆令得度。又 T2122_.53.0273b19: 毘曇論。合有十二重。一名刹那。二名怛刹 T2122_.53.0273b20: 那。三名羅婆。四名摩睺羅。五名日夜。六名 T2122_.53.0273b21: 半月。七名一月。八名時。九名行。十名*年。十 T2122_.53.0273b22: 一名雙。十二名劫。一刹那者翻爲一念。百二 T2122_.53.0273b23: 十刹那爲一怛刹那翻爲一瞬。六十怛刹那 T2122_.53.0273b24: 爲一息。一息爲一羅婆。三十羅婆爲一摩睺 T2122_.53.0273b25: 羅。翻爲一須臾。三十摩睺羅爲一日夜。計 T2122_.53.0273b26: 有六百三十八萬刹那。僧祇律云。二十念爲 T2122_.53.0273b27: 一瞬。二十瞬名一彈指。二十彈指名一羅預。 T2122_.53.0273b28: 二十羅預名一須臾。一日一夜有三十須臾。 T2122_.53.0273b29: 日極長時晝有十八夜有十二。極短時晝有 T2122_.53.0273c01: 十二夜有十八春秋分便等。又智度論云。晝 T2122_.53.0273c02: 夜六分有三十時。春秋分時晝夜各十五時。 T2122_.53.0273c03: 餘時増減。五月晝時有十八夜有十二。十 T2122_.53.0273c04: 月夜時有十八晝有十二。依奘法師西國傳
T2122_.53.0273c07: 十五日。月有大小故也。白前黒後合爲一月。 T2122_.53.0273c08: 六月合爲一行。日游在内北行也。日游在外 T2122_.53.0273c09: 南行也。總此二行合爲一歳。又分一歳以爲 T2122_.53.0273c10: 六時。正月十五日至三月十五日漸熱也。三 T2122_.53.0273c11: 月十六日至五月十五日盛熱也。五月十六 T2122_.53.0273c12: 日至七月十五日雨時也。七月十六日至九 T2122_.53.0273c13: 月十五日茂時也。九月十六日至十一月十 T2122_.53.0273c14: 五日漸寒也。十一月十六日至正月十五 T2122_.53.0273c15: 日盛寒也。如來聖教。歳爲三時。正月十六 T2122_.53.0273c16: 日至五月十五日熱時。五月十六日至九月 T2122_.53.0273c17: 十五日雨時也。九月十六日至正月十五日 T2122_.53.0273c18: 寒時也。或爲四時。春夏秋冬也。依論計之。十 T2122_.53.0273c19: 五夜爲半月。兩半月爲一月。三月爲一時。兩 T2122_.53.0273c20: 時爲一行。一行即半年六月也。兩行爲一年。 T2122_.53.0273c21: 二年半爲一雙。此由閏故。以閏月兼本月。此 T2122_.53.0273c22: 謂月雙非閏雙也。若以五年兩閏雙者。二年 T2122_.53.0273c23: 半有一閏。豈立隻乎。積此時數明劫有四 T2122_.53.0273c24: 種。一別劫。二成劫。三壞劫。四大劫。從人壽 T2122_.53.0273c25: 十歳漸至八萬歳。經多時八萬歳。又漸減至 T2122_.53.0273c26: 十歳。爲一別劫。對餘總故名爲別也。若以事 T2122_.53.0273c27: 格量。依雜阿含經云。一由旬城高下亦爾。 T2122_.53.0273c28: 滿中芥子百年取一。芥盡劫猶不盡。案此即 T2122_.53.0273c29: 爲別劫也。若據大劫。即以八十由旬城爲量 T2122_.53.0274a01: 也。樓炭經云。以二事論劫。一云有一大城東 T2122_.53.0274a02: 西千里南北四千里。滿中芥子百歳諸天來 T2122_.53.0274a03: 下。取一芥子盡劫猶未盡。二云有一大石方 T2122_.53.0274a04: 四十里。百歳諸天來下。取羅縠衣拂石盡劫 T2122_.53.0274a05: 猶未窮。此亦應是別劫也。第二有成劫四十 T2122_.53.0274a06: 壞劫亦爾。所以然者。世間成時二十別劫。住 T2122_.53.0274a07: 時二十別劫。壞時二十別劫。空時二十別劫。 T2122_.53.0274a08: 此中以住合成以空合壞。故各四十別劫。總 T2122_.53.0274a09: 此成壞合有八十別劫。爲一大劫。若更舒之 T2122_.53.0274a10: 別有六劫。一別。二成。三住。四壞。五空。六大。 T2122_.53.0274a11: 若更來之則有三劫。一小劫。二中劫。三大 T2122_.53.0274a12: 劫。小則別劫。中則成壞。隨一大則總成與壞。 T2122_.53.0274a13: 欲界中壽一劫是小劫。初禪三天壽劫是中 T2122_.53.0274a14: 劫。二禪已去壽劫是大劫。外國俗算有六十 T2122_.53.0274a15: 位。過此已後不可數故。名阿僧祇。此數年爲 T2122_.53.0274a16: 劫數。一至六十位名阿僧祇劫。此是大劫量 T2122_.53.0274a17: 也。故智度論經云。以百由旬城爲量。百*年 T2122_.53.0274a18: 取一芥。故喩以迦尸羅天衣。百年一拂。百 T2122_.53.0274a19: 由旬石爲量者。此並格量大劫也。即案索訶
T2122_.53.0274a22: 一期之候。即約前中具含成住壞空等四劫 T2122_.53.0274a23: 也。如前從十歳増至八萬。復從八萬復至十 T2122_.53.0274a24: 歳。經二十返一小劫。二十小劫爲一成劫。以 T2122_.53.0274a25: 年算之則經八千萬萬億百千八百萬歳也。 T2122_.53.0274a26: 止一爲小劫矣。今成劫已過入住劫來。復經 T2122_.53.0274a27: 八小劫。釋迦牟尼如來於住劫中當第四佛。 T2122_.53.0274a28: 尚餘九百九十六佛。於後續次而出 T2122_.53.0274a29: 依奘法師西國傳云。夫數量之稱謂踰繕那
T2122_.53.0274b03: 俗乃三十里。聖教所裁唯十六里。故毘曇 T2122_.53.0274b04: 論。四肘爲一弓。五百弓爲一拘盧舍。八拘盧 T2122_.53.0274b05: 舍爲一由旬。一弓長八尺。五百弓長四百丈。 T2122_.53.0274b06: 四百丈爲一拘盧舍。一里有三百六十歩。一 T2122_.53.0274b07: 歩有六尺。合有二百一十六丈爲一里。二里 T2122_.53.0274b08: 有四百三十二丈。計前五百弓有四百丈爲 T2122_.53.0274b09: 一拘盧舍。猶欠三十二丈不滿二里。計一拘 T2122_.53.0274b10: 盧舍減有二里。計八拘盧舍減十六里爲一 T2122_.53.0274b11: 由旬。若依雜寶藏經。一拘盧舍有五里。計毘 T2122_.53.0274b12: 曇八拘盧舍爲一由旬。合有四十里 T2122_.53.0274b13: 壞劫部第三 T2122_.53.0274b14: 依長阿含經云。三災上際云何。若火災起時。 T2122_.53.0274b15: 至光音天爲際。若水災起時至。遍淨天爲際。 T2122_.53.0274b16: 若風災起時。至果實天爲際。三災欲起時。世 T2122_.53.0274b17: 間人皆行正法。正見不倒修十善行。行此法 T2122_.53.0274b18: 時有人得第二禪者。即勇身上昇於空中。住 T2122_.53.0274b19: 聖人道。天道梵道高聲唱言。諸賢當知無覺 T2122_.53.0274b20: 無觀第二禪樂人。聞此聲已即修無覺無觀。 T2122_.53.0274b21: 身壞命終生光音天。是時地獄衆生罪畢命 T2122_.53.0274b22: 終來生人間。復修無覺無觀。得生光音天。畜 T2122_.53.0274b23: 生餓鬼阿須倫乃至六欲。皆生光音天爾時 T2122_.53.0274b24: 先地獄盡。後畜生盡已。次餓鬼阿須倫乃 T2122_.53.0274b25: 至他化自在天盡已。然後人盡無有遺餘。此 T2122_.53.0274b26: 世敗壞乃成爲災。又順正理論云。乃至地獄 T2122_.53.0274b27: 無一有情。爾時名爲地獄已壞。諸有地獄定 T2122_.53.0274b28: 受業者。業力置他方獄中。由此準知傍生 T2122_.53.0274b29: 鬼趣。時人身内無有諸蟲與佛身同。若時人 T2122_.53.0274c01: 趣此洲一人無師法然得初靜慮。從靜慮起 T2122_.53.0274c02: 唱如是言。離生喜樂甚樂甚靜。餘人聞已皆 T2122_.53.0274c03: 入靜慮。命終並得生梵世中。乃至此洲有情 T2122_.53.0274c04: 都盡。是名已壞贍部洲人。東西二洲例此應 T2122_.53.0274c05: 説。北洲命盡生欲界天。由彼鈍根無離欲故。 T2122_.53.0274c06: 生欲界天已靜慮現前轉得勝依。方能離欲。 T2122_.53.0274c07: 乃至人趣無一有情。爾時名爲人趣已壞。若 T2122_.53.0274c08: 諸天趣欲界六天隨一法然得初靜慮。乃至 T2122_.53.0274c09: 並得生梵世中。爾時名爲欲天已壞。如是欲 T2122_.53.0274c10: 界無一有情。名欲界中有情已壞。若時梵世 T2122_.53.0274c11: 隨一有情無師法然得二靜慮。從彼定起唱 T2122_.53.0274c12: 如是言。定生喜樂甚樂甚靜。餘天聞已皆入 T2122_.53.0274c13: 彼靜慮。命終並得生極光淨。乃至梵世中有 T2122_.53.0274c14: 情都盡。如是名已壞有情世間。唯器世間空 T2122_.53.0274c15: 曠而住。餘方世界一切有情感此三千世界 T2122_.53.0274c16: 業盡。於此漸有七日輪現。諸海乾竭衆山洞 T2122_.53.0274c17: 然。洲渚三輪並從焚燎。風吹猛焔燒上天宮。 T2122_.53.0274c18: 乃至梵宮無遺灰爐。自地火焔燒自地宮。非 T2122_.53.0274c19: 他地災能壞他地。由相引起故作是説。下火 T2122_.53.0274c20: 風飄焚燒上地。謂欲界火猛焔上昇。爲縁引 T2122_.53.0274c21: 生色界。火焔。餘災亦爾。如應當知。如是始從 T2122_.53.0274c22: 地獄漸減。乃至器世界盡總名壞劫。又觀佛 T2122_.53.0274c23: 三昧經云。天地始終謂之一劫。劫盡壞時火 T2122_.53.0274c24: 災將起。一切人民皆背正向邪競行十惡。天 T2122_.53.0274c25: 久不雨所種不生。依水泉原乃至四大駛河 T2122_.53.0274c26: 皆悉枯竭。久久之後風入海底。取日上大
T2122_.53.0275a03: 由旬内。其水自然枯涸。三日出時四大海水 T2122_.53.0275a04: 千由旬。乃至七千由旬内水展轉消盡。四日 T2122_.53.0275a05: 出時四大海水深千由旬。五日出時四大海水
T2122_.53.0275a09: 刹土。及八大地獄靡不燒滅。煙盡無餘。人民 T2122_.53.0275a10: 命終。皆依須彌山及六欲諸天。皆悉命終 T2122_.53.0275a11: 宮殿皆空。一切無常不得久住。七日出時大 T2122_.53.0275a12: 地須彌山漸漸崩壞百千由旬。永無遺餘。山 T2122_.53.0275a13: 皆洞然。諸寶爆裂。煙焔震動至于梵天。一 T2122_.53.0275a14: 切惡道皆悉蕩盡。罪終福至。皆集第十五天 T2122_.53.0275a15: 上。十四天以下盡成灰墨。新生天子未曾見 T2122_.53.0275a16: 此。普懷恐懼。舊生天子各來慰勞。勿生恐怖。 T2122_.53.0275a17: 終不至此。人民命終生光音天。以念爲食。光 T2122_.53.0275a18: 明自照神足飛行。或生他土。若生地獄。地獄 T2122_.53.0275a19: 罪畢亦生天上。若罪未畢復移他方。無日月 T2122_.53.0275a20: 星宿亦無晝夜。唯有大冥謂之火劫。火災果 T2122_.53.0275a21: 報致此壞敗。劫欲成時火乃自滅。更起大雲 T2122_.53.0275a22: 漸降大雨。滴如車軸。是時此三千大千刹土。 T2122_.53.0275a23: 水遍其中乃至梵天。故瑜伽論云。又諸有情 T2122_.53.0275a24: 能滅壞業増上力故。及依六種所燒事故。復 T2122_.53.0275a25: 有六日輪漸次而現。彼諸日輪望舊日輪。所 T2122_.53.0275a26: 有熱勢踰前四倍。既成七已熱遂増七。云何 T2122_.53.0275a27: 名爲六所燒事。一小大溝坑。由第二日輪之 T2122_.53.0275a28: 所枯竭。二小河大河。由第三日輪之所枯竭。 T2122_.53.0275a29: 三無熱大池。由第四日輪之所枯竭。四大海。 T2122_.53.0275b01: 由第五日輪及第六一分之所枯竭。五蘇迷 T2122_.53.0275b02: 盧山及以大地體堅實故。由第六一分及第 T2122_.53.0275b03: 七日輪之所燒然。即此火焔爲風所鼓。展轉 T2122_.53.0275b04: 熾盛極至梵世。如是世界皆悉燒已。乃至灰 T2122_.53.0275b05: 墨及與餘影皆不可得。從此名爲器世間已 T2122_.53.0275b06: 壞。滿足二十中劫。如是壞已復二十中劫住」 T2122_.53.0275b07: 云何水災。謂過七火災已於第二靜慮中有 T2122_.53.0275b08: 倶生。水界起壞器世間猶水消鹽。此之水界 T2122_.53.0275b09: 與器世間一時倶沒。如是沒已復二十中劫 T2122_.53.0275b10: 住。云何風災。謂七水災過已復七火災。從此 T2122_.53.0275b11: 無間於第三靜慮中有倶生。風界起壞器世 T2122_.53.0275b12: 間如風乾支節。復能消盡。此之風界與器世 T2122_.53.0275b13: 間一時倶沒。從此壞已復二十中劫住。如是 T2122_.53.0275b14: 略説・世間已壞。又依順正理論云。此水火風 T2122_.53.0275b15: 三大災起逼有情類。令捨下地集上天中。初 T2122_.53.0275b16: 火災興由七日現有説。如是七日輪行猶如 T2122_.53.0275b17: 雁行分路旋運。有説如是。七日輪行上下爲 T2122_.53.0275b18: 行分路旋運・中間各相去五千踰繕那。次水 T2122_.53.0275b19: 災興由降瀑雨。有作是説。從三定邊空中欻 T2122_.53.0275b20: 然。雨熱灰水。有餘復説。從下水輪起湧沸 T2122_.53.0275b21: 水上騰漂浸。決定義者即此邊生。後風災興 T2122_.53.0275b22: 由風相撃。有作是説。從四定邊空中欻然飄 T2122_.53.0275b23: 撃風起。有餘復説。從下風輪起衝撃風上騰 T2122_.53.0275b24: 飄鼓。此決定義。準前應知。三災起時云何次 T2122_.53.0275b25: 第。要先有問起七火災。其次定應一水災 T2122_.53.0275b26: 起。此後無間復七火災。度七火災還有一水。 T2122_.53.0275b27: 如是乃至滿七水災。復有七火災後風災起。 T2122_.53.0275b28: 如是總有八七火災一七水災一風災起。水 T2122_.53.0275b29: 風災起皆次火災。自水風災必火災起。故災 T2122_.53.0275c01: 次第理必應然。何縁七火方一水災。極光靜 T2122_.53.0275c02: 天壽勢故。謂彼壽量極八大劫。故至第八方 T2122_.53.0275c03: 一水災。由此應知。要度七水八七火後乃一 T2122_.53.0275c04: 風災。由遍淨天壽勢力故。謂彼壽量六十四 T2122_.53.0275c05: 劫。故第八八方一風災。如諸有情修定漸 T2122_.53.0275c06: 勝。所感異熟身壽漸長。由是所居亦漸久住。 T2122_.53.0275c07: 故毘曇論偈云 T2122_.53.0275c08: 七火次第過 然後一水災 T2122_.53.0275c09: 七七火七水 復七火後風 T2122_.53.0275c10: 又對法論云。如是東方無間無斷。無量世界。 T2122_.53.0275c11: 或有將壞。或有將成。或有正壞。或壞已住。或 T2122_.53.0275c12: 有正成。或成已住。如於東方。乃至一切十方 T2122_.53.0275c13: 亦爾。如是若有情世間若器世間。業煩惱力 T2122_.53.0275c14: 所生故。業煩惱増上所起故。總名苦諦。又雜 T2122_.53.0275c15: 心論。問何故壞劫不至第四禪。答淨居天故。 T2122_.53.0275c16: 彼無上地生即彼般涅槃故。亦不下生。下地 T2122_.53.0275c17: 非數滅故。若彼住經壞劫者亦不然。増上福 T2122_.53.0275c18: 力生彼處故。内擾亂非故。若彼地内有擾亂 T2122_.53.0275c19: 者則外有災患。彼初禪内有覺觀。火擾亂故。 T2122_.53.0275c20: 外爲火災燒。第二禪内喜水擾亂故。外爲水 T2122_.53.0275c21: 災所漂。第三禪内有出入息風擾亂故。外爲 T2122_.53.0275c22: 風災所壞。問第四禪未曾有擾亂者。何得不 T2122_.53.0275c23: 常。答刹那無常所壞故。第四禪地不定相 T2122_.53.0275c24: 續。隨彼天生宮殿倶起。若天命終彼亦倶沒 T2122_.53.0275c25: 耳◎ T2122_.53.0275c26: ◎成劫部第四 T2122_.53.0275c27: 依起世經云。爾時復經無量久遠不可計數 T2122_.53.0275c28: 日月。時起大重雲。乃至遍覆梵天世界。既遍 T2122_.53.0275c29: 覆已注大洪雨。其滴甚麁。或如車軸。或復如 T2122_.53.0276a01: 杵。經歴百千萬年彼雨水聚漸漸増長。乃至 T2122_.53.0276a02: 天所住世界其水遍滿。然彼水聚有四風輪 T2122_.53.0276a03: 之所住持。何等爲四。一名爲住。二名安住。 T2122_.53.0276a04: 三名不墮。四名牢主。彼雨斷已復還自退。 T2122_.53.0276a05: 下無量百千萬億由旬。當於爾時四方一時 T2122_.53.0276a06: 有大風起。其風名爲阿那毘羅。吹彼水聚混 T2122_.53.0276a07: 亂不停。水中自然生大沫聚。大風吹沫擲置 T2122_.53.0276a08: 空中。從上造作梵天宮殿。微妙可愛七寶間 T2122_.53.0276a09: 成。所謂金銀琉璃玻赤珠硨磲碼瑙。有 T2122_.53.0276a10: 斯梵天世間出生。彼大水聚復更退下無量 T2122_.53.0276a11: 百千萬億由旬。如前四方風起名阿那毘羅。 T2122_.53.0276a12: 由此大風吹擲水沫復成宮殿。魔身天牆壁 T2122_.53.0276a13: 住如梵身天無異。唯有寶色精麁異耳。如是 T2122_.53.0276a14: 次造他化自在天。展轉至夜摩天。六天次第 T2122_.53.0276a15: 具足如梵天無異精麁異耳。時彼水聚轉復 T2122_.53.0276a16: 減少。乃更退下無量百千億萬由旬。湛然渟 T2122_.53.0276a17: 住。彼水聚中四方浮沫水上厚六十八億由 T2122_.53.0276a18: 旬。周闊無量。大風吹沫復造須彌山四寶所 T2122_.53.0276a19: 成。復吹水上浮沫爲三十三天七寶所成。又 T2122_.53.0276a20: 吹水沫。於須彌山半腹之間四萬二千由旬。 T2122_.53.0276a21: 爲日月天子宮殿皆七寶成。以是因縁。世間 T2122_.53.0276a22: 便有七日宮殿安住現在。又吹水沫於海水 T2122_.53.0276a23: 上高萬由旬。爲空居夜叉造*玻宮殿城郭 T2122_.53.0276a24: 亦爾。又吹水沫於須彌山四面。各去山一千 T2122_.53.0276a25: 由旬。大海之下作四面阿脩羅城七寶莊嚴。 T2122_.53.0276a26: 又復大風吹水聚沫造作餘大寶山。如是展 T2122_.53.0276a27: 轉吹水沫過四大洲八萬小洲須彌山王。并 T2122_.53.0276a28: 餘一切大山之外周匝安置。名大輪圍山。高 T2122_.53.0276a29: 廣正等六百八十萬億由旬。牢固眞實。金剛 T2122_.53.0276b01: 所成難可破壞。如是大風吹掘大地漸漸深 T2122_.53.0276b02: 入。乃於其中置大水聚湛然*渟積。以此因縁 T2122_.53.0276b03: 便有大海。又起世經云。此大海水。何因縁故 T2122_.53.0276b04: 如是鹹苦不堪飮食。此有三因縁。何等爲三。 T2122_.53.0276b05: 一者從火災後經無量時。起大重雲彌覆凝 T2122_.53.0276b06: 住。後降雨滴注滿世界。彼大雨汁洗梵身天 T2122_.53.0276b07: 一切宮殿。次洗廣天宮殿。次洗他化自在天 T2122_.53.0276b08: 化樂天兜率天夜摩天宮殿洗已。洗彼宮時 T2122_.53.0276b09: 所有鹹辛苦味悉皆流下。次復洗須彌山及 T2122_.53.0276b10: 四大洲八萬小洲諸餘大山等。如是洗時浸 T2122_.53.0276b11: 漬流蕩其中。以是因縁令大海鹹不堪飮食。 T2122_.53.0276b12: 第二此大海水大神大身衆生在其中住。所 T2122_.53.0276b13: 有屎尿流出海中。以是因縁其水鹹苦不堪 T2122_.53.0276b14: 飮食。第三此大海水古昔諸仙曾所呪故。願 T2122_.53.0276b15: 海成其鹽味不堪飮食。以是因縁令大海鹹 T2122_.53.0276b16: 不堪飮食。又依順正理論云。所言成劫者。謂 T2122_.53.0276b17: 從風起。乃至地獄始有情生。謂此世間災所 T2122_.53.0276b18: 壞已。二十中劫唯有虚空。過此長時次應復 T2122_.53.0276b19: 有等住世。成劫便至一切有情業増上力。空 T2122_.53.0276b20: 中漸有微細風生。是器世間將成前相。風漸 T2122_.53.0276b21: 増盛成立如前所説風輪水輪金輪等。然初 T2122_.53.0276b22: 成立大梵天宮乃至夜摩天宮復起風輪等。 T2122_.53.0276b23: 是謂成立外器世間。由有情力。謂光淨久集 T2122_.53.0276b24: 有情。天衆既多。居處迫迮。諸福減者應散居 T2122_.53.0276b25: 下。此器世間初一有情。極光淨歿生大梵處 T2122_.53.0276b26: 空宮殿中。後諸有情亦從彼歿有生梵輔。有 T2122_.53.0276b27: 生梵天。有生他化自在天宮。漸漸下生乃 T2122_.53.0276b28: 至人趣。後生餓鬼傍生地獄。法爾後成壞必 T2122_.53.0276b29: 最初。若初一有情生無間獄。二十中成劫應 T2122_.53.0276c01: 知已滿。此後復有二十中劫。名成已住。次 T2122_.53.0276c02: 第而起。立世阿毘曇論云。一切器世界起作 T2122_.53.0276c03: 已成。時二種界起長。謂地火兩界。風界起 T2122_.53.0276c04: 吹火界蒸錬地界。風界恒起吹一切物使成 T2122_.53.0276c05: 堅實。既堅實已一切諸寶種類皆得顯現。如 T2122_.53.0276c06: 是多時六十小劫究竟已度 T2122_.53.0276c07: 又長阿含經云。此三及地爲四災四劫。除地 T2122_.53.0276c08: 説三爲大劫。唯未至第四禪。爲淨居天故。無 T2122_.53.0276c09: 上地可生。即於彼處涅槃。亦不下生。非數滅 T2122_.53.0276c10: 故。變成天地。天地更始。了無所有亦無日月。 T2122_.53.0276c11: 地湧甘泉味如蘇蜜。時光音諸天。或有福盡 T2122_.53.0276c12: 來生。或樂觀新地。性多輕躁以指嘗之。如是 T2122_.53.0276c13: 三轉得其甜味。食之不已漸生麁肌。失天妙 T2122_.53.0276c14: 色神足光明。冥然大暗。後大黒風吹彼海水 T2122_.53.0276c15: 漂出日月。置須彌邊安日道中。遶須彌山照 T2122_.53.0276c16: 四天下。時諸人輩見出則歡見入則懼。自茲 T2122_.53.0276c17: 以後晝夜晦朔春秋歳數終而復始。劫初成 T2122_.53.0276c18: 時諸天來下爲人皆悉化生。身光自在神足 T2122_.53.0276c19: 飛行。無有男女尊卑。衆共生世。故名衆生。有 T2122_.53.0276c20: 自然地味猶如醍醐亦如生*蘇味甜如蜜。 T2122_.53.0276c21: 其後衆生以手試甞。遂生味著漸成摶食。光 T2122_.53.0276c22: 明轉減無復神通 T2122_.53.0276c23: 食少者顏色光澤。遂生勝負。因縁勝負故便 T2122_.53.0276c24: 生是非。地味稍歇咸皆懊惱。咄哉爲禍。無復 T2122_.53.0276c25: 地味。又生地皮状如薄餅。地皮又滅又生地 T2122_.53.0276c26: 膚。地膚滅故。依増一經。又生自然地肥。味 T2122_.53.0276c27: 甘如蒲萄酒 T2122_.53.0276c28: 又樓炭經云。地肥不生更生兩枝*蒱*萄。其 T2122_.53.0276c29: 味亦甘。久久食多共相形笑。兩枝蒱*萄不 T2122_.53.0277a01: 生。更生糠米無有糠糩。不加調和備衆美味。 T2122_.53.0277a02: 衆生食之生男女形。又増一經云。時諸天子 T2122_.53.0277a03: 情欲意多者便成女人。故有夫妻之名。其後 T2122_.53.0277a04: 衆生婬慾轉増。遂夫妻共住。其餘衆生壽 T2122_.53.0277a05: 福行盡。後光音天來生此間在母胎中。因此 T2122_.53.0277a06: 世間有處胎生。爾時造瞻婆大城乃至一切 T2122_.53.0277a07: 城郭。自然糠米朝刈暮熟。暮刈朝熟。刈後隨 T2122_.53.0277a08: 生 T2122_.53.0277a09: 又依中阿含經。米長四寸未有莖秆。時有衆 T2122_.53.0277a10: 生併取日糧。如是相學。乃至併取五日糠米。 T2122_.53.0277a11: 漸生糠糩。刈已不生遂有枯株。爾時衆生懊 T2122_.53.0277a12: 惱悲泣。各封田宅糠米以爲疆畔。其衆自藏 T2122_.53.0277a13: 己米盜他田穀。無能決者。議立一平等主。善 T2122_.53.0277a14: 護人民賞善罰惡。便有刀杖等物考楚殺戮。 T2122_.53.0277a15: 此是生老病死之原。由有田地致此諍訟。故 T2122_.53.0277a16: 各共減割以供給之。故選一人形貌尊雅甚 T2122_.53.0277a17: 有財徳。請以爲主。於是始有民主之號。田 T2122_.53.0277a18: 宅舍屋之名。天下豐樂不可具述。奉行十善 T2122_.53.0277a19: 哀念人民。如父母愛子。人民敬主如子敬父。 T2122_.53.0277a20: 人壽大久豐樂無極 T2122_.53.0277a21: 又依順正理論云。初受段食故。身漸堅重。光 T2122_.53.0277a22: 明隱沒黒暗便生。日月衆星從茲出現。由 T2122_.53.0277a23: 漸耽味地味便隱。從茲復有地皮餅生。競耽 T2122_.53.0277a24: 食之地餅復隱。爾時復有林藤出現。競耽食 T2122_.53.0277a25: 故林*藤復隱。有非種香稻自生。衆共取之以 T2122_.53.0277a26: 充所食。此食麁故殘穢在身。爲欲蠲除便生 T2122_.53.0277a27: 二道。因斯遂有男女根生。由二根殊形相亦 T2122_.53.0277a28: 異。宿習力故便相瞻視。因此遂生非理。乃至 T2122_.53.0277a29: 由有劫盜過起。詮量衆内一有徳人。各以所 T2122_.53.0277b01: 收六分之一。雇令防護封爲田主。因斯故立 T2122_.53.0277b02: 刹帝利名。大衆欽承恩流率土。故復名大王。 T2122_.53.0277b03: 未有多王。自後諸王此王爲首 T2122_.53.0277b04: 又長阿含經云。佛告比丘。有四事長久無量 T2122_.53.0277b05: 無限。不可以日月歳數而稱計也。云何爲四。 T2122_.53.0277b06: 一時世間災漸起。壞此世時中間長久。不可 T2122_.53.0277b07: 以日月歳數而稱計也。二者此世間壞已中 T2122_.53.0277b08: 間空曠。無有世間長久逈遠。不可以日月歳 T2122_.53.0277b09: 數而稱計也。三者天地初起向欲成時中間 T2122_.53.0277b10: 長久。不可以日月歳數而稱計也。四者天地 T2122_.53.0277b11: 成已久住不壞。不可以日月歳數而稱計也。 T2122_.53.0277b12: 是爲四事長久無量無限不可以日月歳數而 T2122_.53.0277b13: 計量也 T2122_.53.0277b14: 頌曰 T2122_.53.0277b15: 百旬芥易盡 三災理自傾 T2122_.53.0277b16: 石火無恒焔 電光非久停 T2122_.53.0277b17: 飢窘自相噉 刀兵競相征 T2122_.53.0277b18: 疫病無醫効 空勞怨苦聲 T2122_.53.0277b19: 親慼無相救 殘害有餘情 T2122_.53.0277b20: 遺文虚滿笥 徒欣富貴盈 T2122_.53.0277b21: 太息波川迅 悲斯苦業縈 T2122_.53.0277b22: 生滅恒敦逼 煎迫未安寧◎ T2122_.53.0277b23: 法苑珠林卷第一 T2122_.53.0277b24: T2122_.53.0277b25: T2122_.53.0277b26: T2122_.53.0277b27: T2122_.53.0277b28: T2122_.53.0277b29: T2122_.53.0277c01: T2122_.53.0277c02: T2122_.53.0277c03: T2122_.53.0277c04: 西明寺沙門釋道世撰
T2122_.53.0277c08: 量部 方土部 身量部 壽量部 衣量 T2122_.53.0277c09: 部 優劣部 T2122_.53.0277c10: 夫三界定位六道區分。麁妙異容苦樂殊跡。 T2122_.53.0277c11: 觀其源始不離色心。檢其會歸莫非生滅。生 T2122_.53.0277c12: 滅輪迴是曰無常。色心影幻斯謂苦本。故涅 T2122_.53.0277c13: 槃喩之於大河。法花方之於火宅。聖人啓 T2122_.53.0277c14: 悟息駕反源。超出三有漸逾十地也。尋世界 T2122_.53.0277c15: 立體四大所成。業和縁合與時而作。數盈災 T2122_.53.0277c16: 起復歸于滅。所謂短壽者謂其長壽。長者見 T2122_.53.0277c17: 其短矣。夫虚空不有故厥量無邊。世界無窮 T2122_.53.0277c18: 故其状不一。於是大千爲法王所統。小千爲 T2122_.53.0277c19: 梵王所領。須彌爲帝釋所居。鐵圍爲蕃牆 T2122_.53.0277c20: 之城。大海爲八維之浸。日月爲四方之燭。總 T2122_.53.0277c21: 總群生於茲是宅。瑣瑣含識莫思塗炭。沈 T2122_.53.0277c22: 俗而觀。則迂誕之奢言。大道而察。乃掌握之 T2122_.53.0277c23: 近事耳。但世宗周孔雅伏經書。然辯括宇宙 T2122_.53.0277c24: 臆度不了。易稱玄天。蓋取幽深之名。莊説 T2122_.53.0277c25: 蒼天。近在遠望之色。於是野人信明謂旻 T2122_.53.0277c26: 青如碧。儒士據典謂乾黒如漆。青黒誠異乖 T2122_.53.0277c27: 體是同。儒野雖殊不知是一。然則俗尊天名 T2122_.53.0277c28: 而莫識實。豈知六欲之嚴麗。十梵之光明 T2122_.53.0277c29: 哉。嗟夫。區界現事猶莫之知。不思妙義固其 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 [行番号:有/無] [返り点:有/無] [CITE] |