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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_.53.0453a17: 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_.53.0453a19: 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_.53.0453b24: 孔默等。皆迎敬異云右此三驗
出冥祥記		◎
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_.53.0453c08: 慚愧篇此有
二部
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_.53.0454b13: 相應。唯除自性各翻前惡
是名慚愧		又瑜伽論云。云何無
T2122_.53.0454b14: 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&MT05555;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&T045578;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&MT02774;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_.53.0457a04: ◎奬導篇第十五此有四部
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&T035290;。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&MT05419;惕。畏懼獵師及諸犲狼。髣
T2122_.53.0457c18: 髴有聲奔投溝&MT03184;。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_.53.0459a18: 感應縁略引
三驗
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_.53.0459c01: 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_.53.0459c03:   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: &T050610;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&T020717;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_.53.0461a15: 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_.53.0461a17: 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_.53.0462a01:     聞法踊躍心悲喜 如是之人可爲説
T2122_.53.0462a02: 又五分律云。除其貪心。不自輕心。不輕大衆
T2122_.53.0462a03: 心。慈心喜心利益心不動心。立此等心。乃至
T2122_.53.0462a04: 宣説一四句偈。令前人如實解者。長夜安樂
T2122_.53.0462a05: 利益無量
T2122_.53.0462a06: 又涅槃經云。若有受持讀誦書寫宣説。非時
T2122_.53.0462a07: 非國不請而説。輕心輕他自歎隨處而説。反
T2122_.53.0462a08: 滅佛法。乃至令無量人死墮地獄。則是衆生
T2122_.53.0462a09: 惡知識也
T2122_.53.0462a10: 又十誦律云。有五種人。問法皆不應爲説。一
T2122_.53.0462a11: 試問。二無疑問。三不爲悔所犯故問。四不受
T2122_.53.0462a12: 語故問。五詰難故問。並不得答。若前人實
T2122_.53.0462a13: 有好心。不具前意。爲欲生善滅惡者。法師隨
T2122_.53.0462a14: 機方便好心爲説。若自解未明。或於法有
T2122_.53.0462a15: 疑者。則不得爲説。恐令前人有錯傳之失。彼
T2122_.53.0462a16: 此得罪
T2122_.53.0462a17: 又百喩經及毘曇論。問答有四。一有決定答。
T2122_.53.0462a18: 譬如人問一切有生皆死。此是決定答。二
T2122_.53.0462a19: 問死者必有生。是應分別答。愛盡者無生。有
T2122_.53.0462a20: 愛者必有生。是名分別答。三有問人爲最勝
T2122_.53.0462a21: 不。此應反問言。汝問三惡道。爲問諸天。若問
T2122_.53.0462a22: 三惡道。人實爲最勝。若問於諸天。人必爲
T2122_.53.0462a23: 不如。如是等義名反問答。四若問十四難。若
T2122_.53.0462a24: 問世界及衆生有邊無邊有始終無始終。如
T2122_.53.0462a25: 是等義名置答。論問若論諸外道愚癡自以
T2122_.53.0462a26: 爲智。不閑四論。唯作一分別論
T2122_.53.0462a27: 又優婆塞戒經云。佛言。如法住者。能自他
T2122_.53.0462a28: 利。不如法住者。則不得名自他利。如法住
T2122_.53.0462a29: 者有八智。何等爲八。一法智。二義智。三時
T2122_.53.0462b01: 智。四知足智。五自他智。六衆智。七根智。八
T2122_.53.0462b02: 上下智。是人具足如是八智。凡有所説具十
T2122_.53.0462b03: 六事。一時説。二至心説。三次第説。四和合
T2122_.53.0462b04: 説。五隨義説。六喜樂説。七隨意説。八不輕
T2122_.53.0462b05: 衆説。九不訶衆説。十如法説。十一自他利説。
T2122_.53.0462b06: 十二不散亂説。十三合義説。十四眞正説。十
T2122_.53.0462b07: 五説已不生憍慢。十六説已不求來世報。如
T2122_.53.0462b08: 是之人能從他聽。從他聽時具十六事。一時
T2122_.53.0462b09: 聽。二樂聽。三至心聽。四恭敬聽。五不求過
T2122_.53.0462b10: 聽。六不爲論議聽。七不爲勝聽。八聽時不輕
T2122_.53.0462b11: 説者。九聽時不輕於法。十聽時終不自輕。十
T2122_.53.0462b12: 一聽時遠離五蓋。十二聽時爲受持讀誦。十
T2122_.53.0462b13: 三聽時爲除五欲。十四聽時爲具信心。十五
T2122_.53.0462b14: 聽時爲調衆生。十六聽時爲斷闇根。善男子。
T2122_.53.0462b15: 具八智者。能説能聽。如是之人能自他利。不
T2122_.53.0462b16: 具足者則不得名自利利他
T2122_.53.0462b17: 復次能説法者。復有二種。一者清淨。二者
T2122_.53.0462b18: 不清淨。不清淨者復有五事。一爲利故説。二
T2122_.53.0462b19: 爲報而説。三爲勝他説。四爲十報説。五疑
T2122_.53.0462b20: 説
T2122_.53.0462b21: 清淨説者。復有五事。一先施食然後説。二
T2122_.53.0462b22: 爲増長三寶故説。三斷自他煩惱故説。四爲
T2122_.53.0462b23: 分別邪正故説。五爲聽者得最勝故説。善男
T2122_.53.0462b24: 子。不淨説法者。名曰垢穢。名爲賣法。亦名
T2122_.53.0462b25: 汚辱。亦名錯説。亦名失意清淨説者
翻前即是
T2122_.53.0462b26: 又法句喩經云。於是世尊即説偈言
T2122_.53.0462b27:     雖誦千章 句義不正 不如一要
T2122_.53.0462b28:     聞可滅意 雖誦千言 不義何益
T2122_.53.0462b29:     不如一義 聞行可度 雖多誦經
T2122_.53.0462c01:     不解何益 解一法句 行可得道
T2122_.53.0462c02: 又大法炬陀羅尼經云。若受法人欲行呪法
T2122_.53.0462c03: 令不斷者。彼諸法師欲説法時。斂容端坐
T2122_.53.0462c04: 先誦呪曰
T2122_.53.0462c05: 怛絰他　陀迦那　阿迦男迦那　迦那
T2122_.53.0462c06: 　迦那　那迦　迦迦那迦　阿迦迦那迦　迦
T2122_.53.0462c07: 那　迦那　迦那阿迦那　迦迦那　婆鼻
T2122_.53.0462c08: 殺　帝夜他婆鼻殺　夜他伽伽那　多他
T2122_.53.0462c09: 婆鼻殺帝　多他摩迦舍　那迦舍　迦迦
T2122_.53.0462c10: 舍
T2122_.53.0462c11: 法師爾時眷屬圍繞。即得成此加護方便。令
T2122_.53.0462c12: 彼法師心不動亂説法不斷。滅除欲執。令諸
T2122_.53.0462c13: 羅刹女等。所有聽衆不爲留難。法師所須不
T2122_.53.0462c14: 爲障礙◎
T2122_.53.0462c15: ◎漸頓部第六
T2122_.53.0462c16: 如百喩經云。昔有一聚落。去王城五由旬。村
T2122_.53.0462c17: 中有好美水。王勅村人常使民日日送其美
T2122_.53.0462c18: 水。村人疲苦悉欲移避遠此村去。時彼村主
T2122_.53.0462c19: 語諸人言。汝等莫去。我當爲汝白王。改五
T2122_.53.0462c20: 由旬作三由旬。使汝得近往來不疲。即往白
T2122_.53.0462c21: 王。王爲改之作三由旬。衆人聞已便大歡喜。
T2122_.53.0462c22: 有人語言。此故是本五由旬。更無有異。雖
T2122_.53.0462c23: 聞此言信王語故終不肯捨。世間之人亦復
T2122_.53.0462c24: 如是。修行正法度於五道向涅槃城。心生疲
T2122_.53.0462c25: 倦便欲捨離。頓駕生死不能復進。如來法王
T2122_.53.0462c26: 有大方便。於一乘法分別説三。小乘之人聞
T2122_.53.0462c27: 之歡喜。以爲易行。修善進徳求度生死。後聞
T2122_.53.0462c28: 人説無有三乘。故是一乘。以信佛語終不肯
T2122_.53.0462c29: 捨。如彼村人亦復如是
T2122_.53.0463a01: 又華嚴經云。佛子。譬如日出光照一切大山
T2122_.53.0463a02: 王。次照一切大山。次照金剛寶山。然後普照
T2122_.53.0463a03: 一切大地。日光不作是念。我應先照諸大山
T2122_.53.0463a04: 王。次第乃至普照大地。但彼山地有高下故。
T2122_.53.0463a05: 照有先後。如來應供等正覺亦復如是。成
T2122_.53.0463a06: 就無量無邊法界智慧日輪。常放無量無礙
T2122_.53.0463a07: 智慧光明。＊光照菩薩等諸大山王。次照縁
T2122_.53.0463a08: 覺。次照聲聞。次照決定善根衆生隨應受化。
T2122_.53.0463a09: 然後悉照一切衆生。乃至邪定爲作未來饒
T2122_.53.0463a10: 益因縁。如來智慧日光不作是念。我當先照
T2122_.53.0463a11: 菩薩乃至邪定。但放大智日光普照一切。佛
T2122_.53.0463a12: 子。譬如日月出現世間乃至深山幽谷無不
T2122_.53.0463a13: 普照。如來智慧日月亦復如是。普照一切無
T2122_.53.0463a14: 不明了。但衆生悕望善根不同。故如來智光
T2122_.53.0463a15: 種種差別
T2122_.53.0463a16: 法施部第七
T2122_.53.0463a17: 如十住毘婆沙論云。若菩薩欲以法施衆生
T2122_.53.0463a18: 者。應如決定王大乘經中稱法師功徳及説
T2122_.53.0463a19: 法義戒隨順修學。謂説法者應行四法。何
T2122_.53.0463a20: 等爲四。一者廣博多學。能持一切言辭章句。
T2122_.53.0463a21: 二者決定。善知世間出世間諸法生滅相。三
T2122_.53.0463a22: 者得禪定慧。於諸經法隨順無諍。四者不増
T2122_.53.0463a23: 不損如所説行
T2122_.53.0463a24: 又正法念經云。若有衆生正行善業。爲邪見
T2122_.53.0463a25: 人説一偈法令淨信佛。命終生應聲天受種
T2122_.53.0463a26: 種樂。從天還退隨業流轉。若爲財物故與人
T2122_.53.0463a27: 説法。不以悲心利益衆生。而取財物。或用
T2122_.53.0463a28: 飮酒。或與女人共飮共食。如伎兒法自實
T2122_.53.0463a29: 求財。如是法施其果甚少。生於天上作智慧
T2122_.53.0463b01: 鳥。能説偈頌。是則名曰下品法施也。云何名
T2122_.53.0463b02: 爲中品法施耶。爲名聞故。爲勝他故。爲勝餘
T2122_.53.0463b03: 大法師故。爲人説法。或以妬心爲人説法。如
T2122_.53.0463b04: 是法施得報亦少。生於天中受中果報。或生
T2122_.53.0463b05: 人中。是則名曰中品法施也。云何名爲上品
T2122_.53.0463b06: 法施耶。以清淨心爲欲増長衆生智慧。而
T2122_.53.0463b07: 爲説法。不爲財利。爲令邪見衆生等住於正
T2122_.53.0463b08: 法。如是法施。自利利人無上最勝。乃至涅
T2122_.53.0463b09: 槃其福不盡。是則名曰上品法施也
T2122_.53.0463b10: 又迦葉經爾時世尊而説偈頌曰
T2122_.53.0463b11:     三千大千界 珍寶滿其中
T2122_.53.0463b12:     以此用布施 所得功徳少
T2122_.53.0463b13:     若説一偈法 功徳爲甚多
T2122_.53.0463b14:     三界諸樂具 盡持施一人
T2122_.53.0463b15:     不如一偈施 功徳爲最勝
T2122_.53.0463b16:     此功徳勝彼 能離諸苦惱
T2122_.53.0463b17:     若河沙世界 珍寶滿其中
T2122_.53.0463b18:     以施諸如來 不如一法施
T2122_.53.0463b19:     施寶福雖多 不及一法施
T2122_.53.0463b20:     一偈福尚勝 況多難思議
T2122_.53.0463b21: 又十住毘婆沙論云。在家之人當行財施。出
T2122_.53.0463b22: 家之人當行法施。何以故。在家法施不及出
T2122_.53.0463b23: 家人。以聽受法者於在家人信心淺薄故。又
T2122_.53.0463b24: 在家之人多有財物。出家之人於諸經法讀
T2122_.53.0463b25: 誦通達。爲人解説在衆無畏。非在家者之所
T2122_.53.0463b26: 能及。又使聽者起恭敬心不及出家。又欲説
T2122_.53.0463b27: 法降伏人心不及出家。如偈説曰
T2122_.53.0463b28:     先自修行法 然後教餘人
T2122_.53.0463b29:     乃可作是言 汝隨我所行
T2122_.53.0463c01:     身自行不善 安能令彼善
T2122_.53.0463c02:     自不得寂滅 何能令人寂
T2122_.53.0463c03: 又出家之人。若行財施則妨餘善。遠離阿練
T2122_.53.0463c04: 若處。必至聚落與白衣從事。多有言説發起
T2122_.53.0463c05: 三毒。於六度等心薄。乃至貪著五欲捨戒還
T2122_.53.0463c06: 俗。故名爲死。或能反戒。易起重罪。是名死
T2122_.53.0463c07: 等。諸煩惱苦患。以是因縁故。於出家者稱
T2122_.53.0463c08: 歎法施。於在家者稱歎財施
T2122_.53.0463c09: 又金光明經云。説法者有五種事。一者法施
T2122_.53.0463c10: 彼我兼利。財施不爾。二者法施。能令衆生出
T2122_.53.0463c11: 於三界。財施者不出欲界。三者法施利益法
T2122_.53.0463c12: 身。財施之者長養色身。四者法施増長無窮。
T2122_.53.0463c13: 財施必有竭盡。五者法施能斷無明。財施只
T2122_.53.0463c14: 有伏貪心。故知財施不及法也。就法施中
T2122_.53.0463c15: 自有階漸。若有所解不用他知。恐他勝己祕
T2122_.53.0463c16: 而有説。則自未來常不聞法
T2122_.53.0463c17: 又智度論云。若悋惜法則常生邊地無佛法
T2122_.53.0463c18: 處。由悋法故障他慧明。此則不如賣法。他人
T2122_.53.0463c19: 反勝過此
T2122_.53.0463c20: 又成實論云。若人但能爲他説法。是名利他。
T2122_.53.0463c21: 是人雖不自隨法行。爲他説故自亦得利。於
T2122_.53.0463c22: 此惠施門略有三品。下法施者。説布施法
T2122_.53.0463c23: 不説智慧。中法施者。説於持戒。上法施者。
T2122_.53.0463c24: 説於智慧。以説智慧。教人觀理得斷惑智二
T2122_.53.0463c25: 障出離生死遠成菩提涅槃樂果。乃至但能
T2122_.53.0463c26: 唯説小乘。教化一人令觀生空。信解依行雖
T2122_.53.0463c27: 未得道。亦勝教化一閻浮中所有衆生令行
T2122_.53.0463c28: 十善。以信解人解修聖道。則有出因要得涅
T2122_.53.0463c29: 槃
T2122_.53.0464a01: 又諸法勇王經云。閻浮提中所有水陸空行
T2122_.53.0464a02: 衆生盡得人身。若有一人教是諸人令其安
T2122_.53.0464a03: 住五戒十善。所得功徳。不如有人教誨一人
T2122_.53.0464a04: 令得信行
T2122_.53.0464a05: 又十住毘婆沙論云。有四法能退失智慧。菩
T2122_.53.0464a06: 薩所應遠離。何等爲四。一不敬法及説法者。
T2122_.53.0464a07: 二於要法祕匿悋惜。三樂法者爲作障礙壞
T2122_.53.0464a08: 其聽心。四懷憍慢自高卑人。復有四法。得其
T2122_.53.0464a09: 智慧。應常修習。何等爲四。一恭敬法及説法
T2122_.53.0464a10: 者。二如所聞法及所讀誦爲他人説其心清
T2122_.53.0464a11: 淨不求利養。三知從多聞得智慧故。勤求
T2122_.53.0464a12: 不息如救頭然。四如所聞法受持不忘。貴如
T2122_.53.0464a13: 説行不貴言説
T2122_.53.0464a14: 報恩部第八
T2122_.53.0464a15: 如善恭敬經云。佛告阿難。若有從他聞一四
T2122_.53.0464a16: 句偈。或抄或寫書之竹帛。所有名字於若干
T2122_.53.0464a17: 劫。取彼和尚阿闍梨等荷擔肩上。或時背
T2122_.53.0464a18: 負。或以頂戴。常負行者。復將一切音樂之具
T2122_.53.0464a19: 供養是師。作如是事尚自不能具報師恩。若
T2122_.53.0464a20: 當來世於師和＊尚所起不敬心。常説於過
T2122_.53.0464a21: 我説愚癡。極受多苦。於當來世必墮惡道。是
T2122_.53.0464a22: 故阿難。我教汝等常行恭敬尊重之心。當得
T2122_.53.0464a23: 如是勝上之法。所謂愛重三寶甚深之法
T2122_.53.0464a24: 又梵網經云。若佛子。見大乘法師同見同行
T2122_.53.0464a25: 來入僧坊舍宅城邑。若百里千里來者。即迎
T2122_.53.0464a26: 來送去禮拜供養。日日三時供養。日食三兩
T2122_.53.0464a27: 金。百味飮食床座供養法師。一切所須盡給
T2122_.53.0464a28: 與之。常請法師三時説法。日日三時禮拜。不
T2122_.53.0464a29: 生瞋心患惱之心。爲法滅身請法。若不爾者
T2122_.53.0464b01: 犯輕垢罪
T2122_.53.0464b02: 又優婆塞戒經云。若優婆塞受持六重戒已。
T2122_.53.0464b03: 四十里中有講法處。不能往聽得失意罪
T2122_.53.0464b04: 又大方等陀羅尼經云。佛告阿難。若有父母
T2122_.53.0464b05: 妻子。不放此人至於道場者。此人應向父母
T2122_.53.0464b06: 等前燒種種香。長跪合掌應作是言。我今欲
T2122_.53.0464b07: 至道場哀愍聽許亦應種種諫曉隨宜説法。
T2122_.53.0464b08: 亦應三請。若不聽者。此人應於舍宅默自思
T2122_.53.0464b09: 惟誦持經典
T2122_.53.0464b10: 又正法念經云。若人供養説法法師。當知是
T2122_.53.0464b11: 人即爲供養現在世尊。其人如是隨所供養。
T2122_.53.0464b12: 所發願成就。乃至得阿耨菩提。以能供養
T2122_.53.0464b13: 説法師故。何以故。以聞法故心得調伏。以
T2122_.53.0464b14: 調伏故能斷無知流轉之闇。若離聞法無有
T2122_.53.0464b15: 一法能調伏心
T2122_.53.0464b16: 又勝思惟經云。不起罪業不起福業不起無
T2122_.53.0464b17: 動業者。是名供養佛
T2122_.53.0464b18: 又華手經云。若以華香衣食湯藥等供養諸
T2122_.53.0464b19: 佛。不名爲眞供養。如來坐道場所得微妙法
T2122_.53.0464b20: 隨能修學者。是名眞供養。故説偈云
T2122_.53.0464b21:     若以華塗香 衣食及湯藥
T2122_.53.0464b22:     以此供諸佛 不名爲眞供
T2122_.53.0464b23:     如來坐道場 所得微妙法
T2122_.53.0464b24:     若人能修學 是眞供養佛
T2122_.53.0464b25: 又十住婆沙論云。佛告阿難。天雨香華不名
T2122_.53.0464b26: 供養恭敬如來。若比丘比丘尼優婆塞優婆
T2122_.53.0464b27: 夷。一心不放逸。親近修集聖法。是名眞供
T2122_.53.0464b28: 養佛
T2122_.53.0464b29: 又寶雲經云。不以財施供養於佛。何以故。如
T2122_.53.0464c01: 來法身不待財施。唯以法施供養於佛。爲
T2122_.53.0464c02: 具佛道。以法供養爲最第一
T2122_.53.0464c03: 又善恭敬經云。佛言。若有比丘。雖復有夏不
T2122_.53.0464c04: 能閑解如是法句。彼亦應當從他依止。所以
T2122_.53.0464c05: 者何。自尚不解。況欲與他作依止師。假令耆
T2122_.53.0464c06: 舊百夏比丘。而不能解沙門祕密之事。不解
T2122_.53.0464c07: 法律等。亦應説依止。若有比丘從他受法。於
T2122_.53.0464c08: 彼師邊應起尊貴敬重之心。欲受法時。當在
T2122_.53.0464c09: 師前不得輕笑。不得露齒。不得交足。不得視
T2122_.53.0464c10: 足。不得動足。不得踔脚。師不發問不得輒言
T2122_.53.0464c11: 凡有所使勿得違命。勿視師面。離師三肘令
T2122_.53.0464c12: 坐即坐。勿得違教。於彼師所應起慈心。若有
T2122_.53.0464c13: 所疑先應諮白。若見師許然後請決。當知一
T2122_.53.0464c14: 日三時應參進止。若三時間不參進止。是師
T2122_.53.0464c15: 應當如法治之。若參師不見應持土塊或木
T2122_.53.0464c16: 或草以爲記驗。若當見師在房室内。是時學
T2122_.53.0464c17: 者應起至心繞房三匝向師頂禮爾乃方還。
T2122_.53.0464c18: 若不見師衆務皆止不得爲也。除大小便。又
T2122_.53.0464c19: 復弟子於其師所不得麁言。師所呵責不應
T2122_.53.0464c20: 反報。師坐臥床應先敷拭令無塵汚蟲蟻之
T2122_.53.0464c21: 屬。若師坐臥。乃至師起。應修誦業。時彼學
T2122_.53.0464c22: 者。至日東方便到師所。善知時已數往師邊
T2122_.53.0464c23: 諮問所須。我作何事。又復弟子在於師前不
T2122_.53.0464c24: 得洟唾。若行寺内恭敬師故。勿以袈裟覆於
T2122_.53.0464c25: 肩髆。不得籠頭。天時若熱日別三時以扇扇
T2122_.53.0464c26: 師。三度授水授令洗浴。又復三時應獻冷飮
T2122_.53.0464c27: 師。師所營事應盡身力而營助之。佛告阿
T2122_.53.0464c28: 難。若將來世有諸比丘。或於師所不起恭敬。
T2122_.53.0464c29: 説於師僧長短之者。彼人則非是須陀洹。亦
T2122_.53.0465a01: 非凡夫。彼愚癡人。應如是治。師實有過尚
T2122_.53.0465a02: 不得説。況當無也。若有比丘。於其師邊不恭
T2122_.53.0465a03: 敬者。我説別有一小地獄。名爲&T011803;撲。當墮
T2122_.53.0465a04: 是中。墮彼處已一身四頭身體倶然。状如火
T2122_.53.0465a05: 聚。出大猛焔熾然不息。然已復然。於彼獄
T2122_.53.0465a06: 處復有諸蟲。名曰鉤&T072334;。彼諸毒蟲常噉舌根。
T2122_.53.0465a07: 時彼癡人從彼捨身生畜生中。皆由往昔罵
T2122_.53.0465a08: 辱於師舌根過故。＊常食屎尿。捨彼身已雖
T2122_.53.0465a09: 生人間。常生邊地具足惡法。雖得人身皮不
T2122_.53.0465a10: 似人。不能具足人之形色。常被極賤誹謗
T2122_.53.0465a11: 陵辱。離佛世尊＊常無智慧。從彼死已還墮
T2122_.53.0465a12: 地獄。更得無量無邊苦患之法
T2122_.53.0465a13: 利益部第九
T2122_.53.0465a14: 如正法念經云。説法有十功徳多所利益。何
T2122_.53.0465a15: 等爲十。一時處具足。二分別易解。三與法相
T2122_.53.0465a16: 應。四非爲利養。五爲調伏心。六隨順説法。七
T2122_.53.0465a17: 説施有報。八説生死法多諸障礙。九説天退
T2122_.53.0465a18: 歿。十説有業果。若説法人有此十法。令聞
T2122_.53.0465a19: 法者得多功徳利益安樂乃至涅槃。若聞法
T2122_.53.0465a20: 功徳成就深心。信根清淨一向淨心信於三
T2122_.53.0465a21: 寶。詣聽法處爲聞正法。隨擧一足皆生梵福。
T2122_.53.0465a22: 又大菩薩藏經云。於諸菩薩起深愛樂。猶如
T2122_.53.0465a23: 大師。於正法所起愛樂心。如自己身。於如
T2122_.53.0465a24: 來所起愛樂心。如自己命。於尊重師起愛樂
T2122_.53.0465a25: 心。猶如父母。於諸衆生起愛樂心。視如一子。
T2122_.53.0465a26: 於阿遮利耶受教師所起愛樂心。敬如眼目。
T2122_.53.0465a27: 於諸正行起愛樂心。猶如耳目身首。於波羅
T2122_.53.0465a28: 蜜起愛敬心。猶如手足。於説法師起愛樂心。
T2122_.53.0465a29: 如衆重寶。所求正法起愛樂心。猶如良藥。於
T2122_.53.0465b01: 能擧罪及憶念者起愛樂心。猶如良醫
T2122_.53.0465b02: 又僧伽吒經云。爾時一切勇菩薩白佛言。世
T2122_.53.0465b03: 尊。若有衆生聞此法者壽命幾劫。佛言。壽
T2122_.53.0465b04: 命滿八十劫。一切勇白佛言。劫以何量。佛
T2122_.53.0465b05: 言。譬如大城縱廣十二由旬高三由旬盛滿
T2122_.53.0465b06: 胡麻。有長壽人過百歳已取一而去。如是城
T2122_.53.0465b07: 中胡麻悉盡。劫猶不盡。又如大山縱廣二十
T2122_.53.0465b08: 五由旬高十二由旬。有長壽人過一百歳以
T2122_.53.0465b09: 輕繒帛一往拂之。如是山盡劫猶不盡。是名
T2122_.53.0465b10: 劫量。時一切勇菩薩白佛言。世尊。一發誓願
T2122_.53.0465b11: 尚得如是福徳之聚。壽命八十劫。何況於佛
T2122_.53.0465b12: 法中廣修諸行
T2122_.53.0465b13: 又涅槃經云。若離四法得涅槃者。無有是處。
T2122_.53.0465b14: 何等爲四。一親近善友二專心聽法。三繋
T2122_.53.0465b15: 念思惟。四如法修行。以是義故。聽法因縁。則
T2122_.53.0465b16: 得近於大般涅槃。何以故。開法眼故。世有
T2122_.53.0465b17: 三人。一者無目譬凡
夫人		二者一目譬聲
聞人		三者二目譬
諸
T2122_.53.0465b18: 菩
薩		言無目者。常不聞法。一目之人羅暫聞法
T2122_.53.0465b19: 其心不住。二目之人專心聽受如聞而行。以
T2122_.53.0465b20: 聽法故得知世間如是三人
T2122_.53.0465b21: 又法句喩經云。昔佛在舍衞國給孤精舍。爲
T2122_.53.0465b22: 諸天人民説法時。波斯匿王有一寡女。名
T2122_.53.0465b23: 曰金剛。父母哀愍別爲作好舍宅。給五百妓
T2122_.53.0465b24: 女以娯樂之。衆共有一長老青衣。名曰度勝。
T2122_.53.0465b25: ＊常行市内買脂粉香華。時見男女無數大
T2122_.53.0465b26: 衆。各齎香華出城詣佛。即問行人。欲何所
T2122_.53.0465b27: 至。衆人答言。佛出於世。三界之尊度脱衆生
T2122_.53.0465b28: 皆得泥洹。度勝聞之心悦意喜。即自念言。
T2122_.53.0465b29: 今老見佛宿世之福。便分香直持買好華。隨
T2122_.53.0465c01: 衆人輩往到佛所作禮却立。散華燒香一心
T2122_.53.0465c02: 聽法已。過市取香。因聽法功宿行所追。香
T2122_.53.0465c03: 氣熏聞斤兩倍前。嫌其遲晩而共詰之。度勝
T2122_.53.0465c04: 奉道即如事言。世有聖師三界之尊。撃無上
T2122_.53.0465c05: 法鼓震動三千。往聽法者無央數人。實隨聽
T2122_.53.0465c06: 法。是以稽遲。金剛之徒聞説世尊法義殊妙
T2122_.53.0465c07: 非世所聞。悚然心歡而自歎曰。吾等何罪獨
T2122_.53.0465c08: 隔不聞。即報度勝。試爲我説之。度勝白曰。
T2122_.53.0465c09: 身賤口穢不敢便宣。説法之儀先施高座。度
T2122_.53.0465c10: 勝受勅具宣聖旨。五百侍女皆大歡喜。各脱
T2122_.53.0465c11: 衣服一領積爲高座。度勝洗浴承佛威神如
T2122_.53.0465c12: 應説法。金剛之等五百侍女。疑結破惡得須
T2122_.53.0465c13: 陀洹道。説法甚美。不覺失火。一時燒死。即生
T2122_.53.0465c14: 天上。王將人從來欲救火。見之已然。收拾棺
T2122_.53.0465c15: 斂葬送畢已。往過佛所。爲佛作禮叉手言
T2122_.53.0465c16: 曰。金剛不幸不覺失火。大小燒盡。適棺斂
T2122_.53.0465c17: 訖。不審何罪遇此火害。唯願世尊彰告未聞。
T2122_.53.0465c18: 佛告大王。過去世時有城名波羅柰。有長者
T2122_.53.0465c19: 婦。將采女五百人至城外大祠祀。其法難急。
T2122_.53.0465c20: 他性之人不得到邊。無問親疎。其有來者擲
T2122_.53.0465c21: 著火中。時世有辟支佛。名曰迦羅處在山中。
T2122_.53.0465c22: 晨來分衞暮輒還山。迦羅分衞來趣郊祠。長
T2122_.53.0465c23: 者婦見之忿然瞋恚。共捉迦羅撲著火中。擧
T2122_.53.0465c24: 身燋爛。便現神足飛升虚空。衆女驚怖泣
T2122_.53.0465c25: 涙悔過。長跪擧頭而自陳曰。女人愚戇不
T2122_.53.0465c26: 識至眞。群迷長慢毀辱神靈。自惟過釁罪惡
T2122_.53.0465c27: 如山。願降尊徳以消重殃。尋聲即下而般泥
T2122_.53.0465c28: 洹。諸女起塔供養舍利。佛爲大王而説偈
T2122_.53.0465c29: 言
T2122_.53.0466a01:     愚＊戇作惡 不能自解 殃追自焚
T2122_.53.0466a02:     罪成熾然 愚不望處 不謂適苦
T2122_.53.0466a03:     臨墮厄地 乃知不善
T2122_.53.0466a04: 佛告大王。爾時長者婦者。今王女金剛是。五
T2122_.53.0466a05: 百侍女者今度勝等五百妓女是。罪福追人
T2122_.53.0466a06: 久無不彰。善惡隨人如影隨形。説是法時諸
T2122_.53.0466a07: 來大小即得道迹
T2122_.53.0466a08: 又阿育王經云。昔阿恕伽王使道人説法。時
T2122_.53.0466a09: 以歩障遮諸婦女。使其聽法。爾時法師爲諸
T2122_.53.0466a10: 婦女説法。＊常説施論戒論生天之論。有一
T2122_.53.0466a11: 婦女。分犯王法。發幕向法師前問法師言。如
T2122_.53.0466a12: 來大覺於菩提樹下覺諸法時覺悟施戒耶。
T2122_.53.0466a13: 更悟餘法耶。法師答言。佛覺一切有漏法皆
T2122_.53.0466a14: 苦。猶若融鐵。此苦因從習而生。猶如毒樹。
T2122_.53.0466a15: 修八正道以滅苦＊習。是女人得聞此語獲得
T2122_.53.0466a16: 須陀洹道。以刀繋頸往到王所。而白王言。
T2122_.53.0466a17: 我今日犯王重法。願王以法治我。王問言。汝
T2122_.53.0466a18: 犯何事。答言。我破王禁制至道人所。譬如
T2122_.53.0466a19: 渇牛不避於死。我實渇於佛法。是以默突聽
T2122_.53.0466a20: 法。王問言。汝聽法時頗有所得不。答言。得
T2122_.53.0466a21: 法見四眞諦。解陰入界及以諸大。皆知無我。
T2122_.53.0466a22: 遂得法眼。王聞是語踊躍歡喜。即爲作禮。便
T2122_.53.0466a23: 唱令言。自今已後不聽作障隔。樂聽法者聽
T2122_.53.0466a24: 直至法師所對面聽法。歎言。奇哉。我宮内乃
T2122_.53.0466a25: 出人寶。以是因縁。當知聽法有大利益
T2122_.53.0466a26: 又雜寶藏經云。爾時般遮羅國。以五百白雁
T2122_.53.0466a27: 獻波斯匿王。王令送著祇桓精舍。衆僧食時
T2122_.53.0466a28: 人人乞食。雁見僧衆來在前立。佛以一音説
T2122_.53.0466a29: 法衆生各得類解。當時群雁亦解僧語。聞法
T2122_.53.0466b01: 歡喜。鳴聲相和還於池水。後毛羽轉長飛至
T2122_.53.0466b02: 餘處。獵師以網都覆殺之。一雁作聲諸雁皆
T2122_.53.0466b03: 和。謂聽法時聲。乘是善心生忉利天。生天之
T2122_.53.0466b04: 法。法有三念。一念本所從來。二念定生何處。
T2122_.53.0466b05: 三念先作何業得來生天。便自思惟。自見宿
T2122_.53.0466b06: 因更無餘善。唯佛僧邊聽法。作是念已五百
T2122_.53.0466b07: 天子即時來下在如來邊。佛爲説法悉得須
T2122_.53.0466b08: 陀洹。波斯匿王遇到佛所。常見五百雁羅列。
T2122_.53.0466b09: 佛前。是日不見。便問佛言。此中諸雁向何處
T2122_.53.0466b10: 去。佛言。欲見諸雁者。先雁飛去他處。爲獵師
T2122_.53.0466b11: 所殺。命終生天。今此五百諸天子等。著好天
T2122_.53.0466b12: 冠端正殊特者。是今日聽法皆得須陀洹。王
T2122_.53.0466b13: 問佛言。此諸群雁以何業縁墮於畜生。命
T2122_.53.0466b14: 終生天今日得道。佛言。昔迦葉佛時。五百
T2122_.53.0466b15: 女人盡共受戒。用心不堅毀所受戒。犯戒因
T2122_.53.0466b16: 縁墮畜生中作此雁身。以受戒故得値如來
T2122_.53.0466b17: 聞法獲道。以雁身中聽法因縁生於天上
T2122_.53.0466b18: 又舊雜譬喩經云。昔有沙門晝夜誦經。有狗
T2122_.53.0466b19: 伏床下一心聽經。不復念食。如是積年。命盡
T2122_.53.0466b20: 得人形。生舍衞國中作女人。長大見沙門分
T2122_.53.0466b21: 衞。便走自持飯與沙門歡喜。後作比丘尼。
T2122_.53.0466b22: 得應眞道
T2122_.53.0466b23: 頌曰
T2122_.53.0466b24:     王猷外釐 神道内綏 皇覺正法
T2122_.53.0466b25:     斯極宗師 敬承玄教 崇徳振輝
T2122_.53.0466b26:     師弟説授 芳葉秀滋 四諦感悟
T2122_.53.0466b27:     三達熙怡 啓境金牒 開訓神機
T2122_.53.0466b28:     空有齊&MT04135; 玄門洞微 遣于無遣
T2122_.53.0466b29:     至道非彌
T2122_.53.0466c01: 感應縁略引
九驗
T2122_.53.0466c02: 宋沙門竺道生　宋居士費崇先　魏沙門天
T2122_.53.0466c03: 竺勒那　齊沙門釋僧範　隋沙門釋曇延　
T2122_.53.0466c04: 隋沙門釋慧遠　隋沙門釋法彦　唐沙門釋
T2122_.53.0466c05: 道宗　唐沙門釋道慧
T2122_.53.0466c06: 宋長安龍光寺有竺道生。本姓魏。鉅鹿人也。
T2122_.53.0466c07: 少小出家聰鋭神異。年在志學便登法座吐
T2122_.53.0466c08: 納宮商。道俗高伏。年至具戒器鑒日深。性度
T2122_.53.0466c09: 機警神氣清穆。初入廬山幽栖七年以求其
T2122_.53.0466c10: 志。常以入道之要慧解爲本。故鑚仰群經斟
T2122_.53.0466c11: 酌雜論。萬里隨法不憚疲苦。後與慧叡慧嚴
T2122_.53.0466c12: 同游長安。從什公受業。關中僧衆咸謂神
T2122_.53.0466c13: 寤。後還都止青園寺。宋太祖文皇帝深加歎
T2122_.53.0466c14: 重。後太祖設會。帝親同衆御于地筵。下食良
T2122_.53.0466c15: 久衆咸疑日晩。帝曰。始可中耳。生曰。白日麗
T2122_.53.0466c16: 天。天言始中。何得非中。遂取鉢食。於是一
T2122_.53.0466c17: 衆從之。莫不歎其樞機得衷。後校閲眞俗研
T2122_.53.0466c18: 思因果。乃立善不受報頓悟成佛。又著二
T2122_.53.0466c19: 諦論佛性當有論法身無色論佛無淨土論應
T2122_.53.0466c20: 有縁論等。籠罩舊説妙有淵旨。而守文之
T2122_.53.0466c21: 徒多生嫌嫉。與奪之聲紛然競起。又六卷泥
T2122_.53.0466c22: 洹先至京都。生剖析經理洞入幽微。乃説一
T2122_.53.0466c23: 闡提人皆得成佛。于時大本未傳。孤明先發
T2122_.53.0466c24: 獨見忤衆。於是舊學以爲邪説。機憤滋甚。
T2122_.53.0466c25: 遂顯大衆擯而遣之。生於大衆中正容誓曰。
T2122_.53.0466c26: 若我所説反於經義者。謂於現身即表癩
T2122_.53.0466c27: 疾。若與實相不相違背者。願捨壽之時據師
T2122_.53.0466c28: 子座。言竟拂衣而逝。初投呉之虎丘山。旬
T2122_.53.0466c29: 日之中學徒數百。其年夏雷震。青園佛殿
T2122_.53.0467a01: 龍升于天光影西壁。因改寺名曰龍光。時
T2122_.53.0467a02: 人歎曰。龍既已去。生必行矣。俄而投迹廬山
T2122_.53.0467a03: 銷影巖岫。山中僧衆咸共敬服。後涅槃大本
T2122_.53.0467a04: 至于南京。果稱闡提悉有佛性。與前所説合
T2122_.53.0467a05: 若符契。生既獲斯經。尋即講説。以宋元嘉
T2122_.53.0467a06: 十一年冬十一月庚子。於廬山精舍＊升于法
T2122_.53.0467a07: 座。神色開明徳音濬發。論義數番窮理盡
T2122_.53.0467a08: 妙。觀聽之衆莫不悟悦。法席將畢。忽見麈
T2122_.53.0467a09: 尾紛然而墜。端坐正容隱几而卒。顏色不
T2122_.53.0467a10: 異似若入定。道俗嗟駭遠近悲洟。於是京
T2122_.53.0467a11: 邑諸僧内慚自疾追而信服。其神鑒之至
T2122_.53.0467a12: 徴瑞如此乃葬廬山之阜。初叡公及嚴觀
T2122_.53.0467a13: 同學齊名。故時人評曰。生叡發天眞。嚴觀
T2122_.53.0467a14: 霔流得。慧義彭享進。寇淵于默塞。生及叡
T2122_.53.0467a15: 公獨標天眞之目。故以秀出群士矣。初關中
T2122_.53.0467a16: 僧肇始注維摩。世咸翫味。生乃更發深旨顯
T2122_.53.0467a17: 暢新異。及諸經義疏世皆寶焉。王微以生比
T2122_.53.0467a18: 郭林宗。乃爲之立傳。旍其遺徳。時人以生
T2122_.53.0467a19: 推闡提得佛。此語有據。頓悟不受報等時亦
T2122_.53.0467a20: 憲章。宋太祖甞述生頓悟義。有沙門僧弼等
T2122_.53.0467a21: 皆設巨難。帝曰。若使逝者可興。豈爲諸君所
T2122_.53.0467a22: 屈。龍光寺又有沙門寶林。初經長安受學。後
T2122_.53.0467a23: 祖述生公諸義。時人號曰逝玄。生著涅槃記。
T2122_.53.0467a24: 及注異宗論檄魔文等。林弟子法寶亦學兼
T2122_.53.0467a25: 内外。著金剛後心論等。亦祖述生義焉。近
T2122_.53.0467a26: 代又有釋慧生者。亦止龍光寺。蔬食善衆經。
T2122_.53.0467a27: 兼攻草隷。時人以同寺相繼。號曰大小二
T2122_.53.0467a28: 生右此一驗出
梁高僧傳
T2122_.53.0467a29: 宋費崇先者。呉興人也。少頗信法。至三十
T2122_.53.0467b01: 餘精勤彌篤。至泰始三年受菩薩戒。寄齋
T2122_.53.0467b02: 於謝慧遠家。二十四日晝夜不懈。毎聽經常
T2122_.53.0467b03: 以鵲尾香鑪置膝前。初齋三夕見一人容服
T2122_.53.0467b04: 不凡。徑來擧鑪將去。崇先視膝前鑪。猶在
T2122_.53.0467b05: 其處。更詳視此人見提去甚分明。崇先方悟
T2122_.53.0467b06: 是神異。自惟衣裳新濯了無不淨。唯坐側有
T2122_.53.0467b07: 唾壺。既使去壺。即復見此人還鑪坐前。未至
T2122_.53.0467b08: 席頃猶見兩鑪。既至即合爲一。然則此神人
T2122_.53.0467b09: 所提者蓋鑪影乎。崇先又當聞人説。福遠寺
T2122_.53.0467b10: 有僧欽尼。精勤得道。欣然願見未及得往。屬
T2122_.53.0467b11: 意甚至。甞齋於他家。夜三更中忽見一尼容
T2122_.53.0467b12: 儀儼若。著赭布袈裟正立齋席之前。食頃
T2122_.53.0467b13: 而滅。及崇先後觀此尼。色貌被服即牕前
T2122_.53.0467b14: 所覩者也右此驗出
冥祥記
T2122_.53.0467b15: 元魏時有中天竺沙門勒那。魏云實意。是西
T2122_.53.0467b16: 國人。不知氏族。遍通三藏妙入總持。以魏永
T2122_.53.0467b17: 平之初來游東夏。宣武皇帝毎請講華嚴經。
T2122_.53.0467b18: 披閲精勤毋廢一日。正處高座。忽有一人持
T2122_.53.0467b19: 笏執名者。形如大官。云奉天帝命來請法師
T2122_.53.0467b20: 講華嚴經。意曰。今此法席尚未停止。待訖經
T2122_.53.0467b21: 文當來從命。雖然法事所資獨不能建。都講
T2122_.53.0467b22: 香火維那梵唄。咸皆須之。可請令定。使者
T2122_.53.0467b23: 如所請。見講諸僧。既而法事將了。又見前使
T2122_.53.0467b24: 云。奉天帝命故來下迎。意乃含笑熙怡告衆
T2122_.53.0467b25: 辭訣。奄然卒於法座。都講四人亦同時殞。
T2122_.53.0467b26: 魏境道俗聞見斯異無不嗟嘆
T2122_.53.0467b27: 齊鄴東大覺寺沙門僧範。姓李。平郷人也。善
T2122_.53.0467b28: 解群書時稱府庫。晩年出家經論諳委。言行
T2122_.53.0467b29: 相輔祥徴屡降。甞有膠州刺史杜弼。於鄴顯
T2122_.53.0467c01: 義寺請範冬講。至華嚴六地。忽有一雁飛下
T2122_.53.0467c02: 從浮圖東順行入堂。正對高座伏地聽法。講
T2122_.53.0467c03: 散徐出。還順塔西爾乃翔逝。又於此寺夏講。
T2122_.53.0467c04: 雀來在座西南伏聽終於九旬。又曾處濟州。
T2122_.53.0467c05: 亦有一梟。飛來入聽講訖便去。又有一僧懷
T2122_.53.0467c06: 忿加毀罵云。伽斗汝何所知。當夜有神打而
T2122_.53.0467c07: 幾死。自非道洽冥符能感應如是。以天保
T2122_.53.0467c08: 六年三月二日卒於大覺寺。年八十矣
T2122_.53.0467c09: 隋京師延興寺釋曇延。姓王。蒲州萬泉人
T2122_.53.0467c10: 也。世家豪族宦歴齊周。而姓協書籍郷邦稱
T2122_.53.0467c11: 叙。探&MT00097;玄旨洞曉無差。欲著涅槃大疏。恐
T2122_.53.0467c12: 滯凡情毎祈誠寤寐。願得嘉徴。乃於夜夢有
T2122_.53.0467c13: 人被白服乘於白馬。騣尾拂地而道授經旨。
T2122_.53.0467c14: 延手執馬騣與之請論。寤後惟曰。此必馬鳴
T2122_.53.0467c15: 菩薩授我義端。執騣知其宗旨。抵事可觀耳。
T2122_.53.0467c16: 雖感此瑞猶恐不合理。更持經疏。於陳州治
T2122_.53.0467c17: 仁壽寺舍利塔前。燒香誓曰。延以凡度仰測
T2122_.53.0467c18: 聖心。銓釋已了具如別卷。若幽致微達。願
T2122_.53.0467c19: 示明靈。如無所感誓不傳授。言訖涅槃卷軸
T2122_.53.0467c20: 並放光明。通夜呈祥。道俗稱慶。塔中舍利又
T2122_.53.0467c21: 放光明。三日三夜暉光不絶。上燭天漢下
T2122_.53.0467c22: 照山河。合境望光皆來謁拜。既感徴祥衆伏
T2122_.53.0467c23: 傳受。君臣重徳罕有斯人。以隋開皇八年八
T2122_.53.0467c24: 月十三日。終於延興寺。春秋七十有三
T2122_.53.0467c25: 隋京師淨影寺釋慧遠。姓季。燉煌人。後居上
T2122_.53.0467c26: 黨之高都焉。三藏備通九流洞曉。天縱疏朗
T2122_.53.0467c27: 儀止沖和。講導爲業天下同歸。昔在清化先
T2122_.53.0467c28: 養一鵝。聽講爲務。開皇七年勅召入京。鵝
T2122_.53.0467c29: 在本寺栖宿廊廡。晝夜鳴呼衆共愍之。附使
T2122_.53.0468a01: 達京至淨影寺大門放之。鳴叫騰躍注入遠
T2122_.53.0468a02: 房。依前馴聽不避寒暑。但聞法集鍾聲不問
T2122_.53.0468a03: 旦夕。皆入講堂靜聲伏聽。僧徒梵散出堂翔
T2122_.53.0468a04: 鳴。若値白黒布薩鳴鍾。終不入聽。時共異
T2122_.53.0468a05: 之。若遠常途講解。依法潜聽。中間及餘語
T2122_.53.0468a06: 便鳴翔而出。信知道籍人弘。靈鳥嘉應。不可
T2122_.53.0468a07: 非其身未證法輒＊升法座。定墮地獄。此亦別
T2122_.53.0468a08: 時之意。不得雷同總廢也。以開皇年中卒
T2122_.53.0468a09: 於淨影寺
T2122_.53.0468a10: 隋西京眞寂道場釋法彦。姓張。寓居治州
T2122_.53.0468a11: 志隆大法。而聰明振響冠遠儕倫。雖三藏並
T2122_.53.0468a12: 通。偏以大論馳美。游渉法會莫敢抗言。開皇
T2122_.53.0468a13: 十六年。下勅以彦爲大論衆主。住眞寂寺。鎭
T2122_.53.0468a14: 長引化仁壽造塔。復召送舍利于汝州。四年
T2122_.53.0468a15: 又勅送舍利沂州善應寺。掘其深丈餘。乃
T2122_.53.0468a16: 得金沙。濤汰成純。凡有二升。光曜奪日。又感
T2122_.53.0468a17: 黄牛。自至塔前屈膝前足兩拜而止。迴身又
T2122_.53.0468a18: 禮文帝。比景像一拜。及入石函于時三萬許
T2122_.53.0468a19: 人。並見天雲五色長十餘丈闊三四丈。四繞
T2122_.53.0468a20: 白雲状如羅綺。正當基上空中。自午至未方
T2122_.53.0468a21: 乃歇滅。後降五色雲從四方來。状同前瑞。
T2122_.53.0468a22: 又感玄鶴五頭從西北來迴旋塔上乃經四度
T2122_.53.0468a23: 去復還來。復感白鶴於上裴回久之乃逝。又
T2122_.53.0468a24: 感五色蛇盤屈函外可三尺頭向舍利。驚終
T2122_.53.0468a25: 不怖。如此數度。刺史鄭善果以表奏聞曰
T2122_.53.0468a26: 臣聞。敬天育物。則乾象著其能。順地養民。
T2122_.53.0468a27: 則坤元表其徳。是以陶唐砥躬弗懈。伏氣呈
T2122_.53.0468a28: 祥。夏后水土成功。玄珪告錫。方知天時人事
T2122_.53.0468a29: 影響若神伏惟陛下。秉圖揖讓。受命君臨。區
T2122_.53.0468b01: 宇無塵聲教盡一。含弘光大慈愍無邊。天佛
T2122_.53.0468b02: 垂鑒降茲榮瑞。塔基六處並得異砂。炫曜相
T2122_.53.0468b03: 暉倶同金寶。牛爲禮拜。太古未經。雲騰五色。
T2122_.53.0468b04: 於今方見。又感蛇形雜采盤旋塔基。鶴颺玄
T2122_.53.0468b05: 素＊裴回空際。雖軒皇景瑞空傳舊章。漢帝慶
T2122_.53.0468b06: 徴徒書簡策。自非徳隆三寶道冠百王。豈
T2122_.53.0468b07: 能感斯美慶致招靈異。帝乃大悦。著于別記。
T2122_.53.0468b08: 以大業三年卒于所住。春秋六十矣
T2122_.53.0468b09: 唐西京勝光寺釋道宗。俗姓孫氏。莱州即墨
T2122_.53.0468b10: 人也。三藏通明大論尤精。毎講大論天雨衆
T2122_.53.0468b11: 華。旋繞講堂飛流戸内。既不委地。久之還
T2122_.53.0468b12: 去。合衆驚嗟希覩斯瑞。武徳六年卒于所住。
T2122_.53.0468b13: 春秋七十有一
T2122_.53.0468b14: 唐蒲州仁壽年釋道＊慧。俗姓張氏。河東虞
T2122_.53.0468b15: 郷人也。神氣高邈器度虚簡。善通機會鑒達
T2122_.53.0468b16: 治方。雖通群典偏以涅槃攝論爲栖神之宅
T2122_.53.0468b17: 也。至貞觀二年冬月。有請講涅槃。預知將終
T2122_.53.0468b18: 苦不受請。前人不測鄭重延之。不免來意赴
T2122_.53.0468b19: 請登座。發題告諸四衆。悲歎而言。自惟去聖
T2122_.53.0468b20: 遙遠微言隱絶。庸愚所傳不足師範。但以信
T2122_.53.0468b21: 心歸向自當識悟。今席講説止於云何偈後。
T2122_.53.0468b22: 但世界法爾不久當終。時日既促願各用心。
T2122_.53.0468b23: 逐文依叙。恰至偈初。即覺失念無疾而終。
T2122_.53.0468b24: 春秋七十有五。即以其年十二月。送往王城
T2122_.53.0468b25: 子午谷中南山之陰。闔境同號若喪考妣。當
T2122_.53.0468b26: 夜降雪。周三四里。乃掃路通行陳屍山嶺經
T2122_.53.0468b27: 夕忽有異華。繞屍周匝備地涌出。可五百枝。
T2122_.53.0468b28: 長二尺許。上發鮮榮似款冬華。而形相全異。
T2122_.53.0468b29: 大衆驚慟悲慶諠山。乃折入城示諸耆宿。
T2122_.53.0468c01: 乃内水瓶。至來年五月猶不萎瘁。自非宿祐
T2122_.53.0468c02: 所資。豈感冥祥嘉應也。晋州有人。性愛畋
T2122_.53.0468c03: 獵。初不奉信。有傳＊慧感。乃造山覓唯覩空
T2122_.53.0468c04: 處。自悔哀哭曰。生不蒙開信死不逢瑞。獨
T2122_.53.0468c05: 何無感。必有神道願示微祥。言訖地涌奇
T2122_.53.0468c06: 華。還長二尺。欣慰嘉應發心永固右此八驗出
唐高僧傳」
T2122_.53.0468c07: 法苑珠林卷第二十四
T2122_.53.0468c08:
T2122_.53.0468c09:
T2122_.53.0468c10:
T2122_.53.0468c11: 法苑珠林卷第二十五
T2122_.53.0468c12: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0468c13: 見解篇第十七此有
二部
T2122_.53.0468c14: 述意部第一
T2122_.53.0468c15: 夫心識運變厥理無常。解惑相翻聖人何迹。
T2122_.53.0468c16: 澄神虚照應機如響。所謂寂滅不動感而遂
T2122_.53.0468c17: 通。悟道縁機然後神化。是以文字應用彌綸
T2122_.53.0468c18: 宇宙。聖變隨方該羅法界。非六通之至聖。孰
T2122_.53.0468c19: 能垂化於五道者也
T2122_.53.0468c20: 引證部第二
T2122_.53.0468c21: 如分別功徳論云。如來所以廣爲四部各説
T2122_.53.0468c22: 第一者。乃爲將來遺法之中。四姓出家見解
T2122_.53.0468c23: 不同。共相是非自稱爲尊餘人爲卑。如是之
T2122_.53.0468c24: 輩不可稱計故。預防於未然開其自足之路。
T2122_.53.0468c25: 如光明之中日爲其最。星宿之中月爲其最。
T2122_.53.0468c26: 川流之中海爲其最。六天之中波旬以爲其
T2122_.53.0468c27: 最。色界十八天之中淨居以爲其最。九十六
T2122_.53.0468c28: 部之中釋僧以爲其最。九十六道之中佛道
T2122_.53.0468c29: 以爲其最。如五百聲聞弟子之中。神解各別
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Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

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