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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.0854a01:
T2122_.53.0854a02:
T2122_.53.0854a03: 法苑珠林卷第七十
T2122_.53.0854a04:  *西明寺沙門釋道*世撰 
T2122_.53.0854a05: 十惡篇第八十四之四
T2122_.53.0854a06: 惡口部第八別二部
T2122_.53.0854a07: 述意部第一
T2122_.53.0854a08: 凡夫毒熾恚火常然。逢縁起障觸境生瞋。所
T2122_.53.0854a09: 以發言一怒衝口燒心。損害前人痛於刀割
T2122_.53.0854a10: 乖菩薩之善心。違如來之慈訓。故業報差別。
T2122_.53.0854a11: 經偈
T2122_.53.0854a12:     麁言觸惱人 好發他陰私
T2122_.53.0854a13:     剛強難調伏 生焔口餓鬼
T2122_.53.0854a14: 引證部第二
T2122_.53.0854a15: 如智度論云。或有餓鬼。先世惡口。好以麁
T2122_.53.0854a16: 語。加彼衆生。衆生憎惡。見之如讎。以此罪
T2122_.53.0854a17: 故墮餓鬼中。又法句經云。雖爲沙門。不攝身
T2122_.53.0854a18: 口。麁言惡説。多所中傷。衆所不愛。智者不
T2122_.53.0854a19: 惜。身死神去。輪轉三塗。自生自死。苦惱無
T2122_.53.0854a20: 量。諸佛賢聖所不愛惜。假令衆生身雖無過。
T2122_.53.0854a21: 不愼口業亦墮惡道。故智度論云。時有一鬼。
T2122_.53.0854a22: 頭似猪頭。臭蟲從口出。身有金色光明。是鬼
T2122_.53.0854a23: 宿世作比丘。惡口罵詈客比丘。身持淨戒故
T2122_.53.0854a24: 身有光明。口有惡言故臭蟲從口出。増一阿
T2122_.53.0854a25: 含經云。寧以利劍截割其舌。不以惡言麁語
T2122_.53.0854a26: 墮三惡道
T2122_.53.0854a27: 又護口經云。過去迦葉如來。出現於世敷
T2122_.53.0854a28: 説法教。教化已周。於無餘泥洹界而般涅槃。
T2122_.53.0854a29: 後時有三藏比丘。名曰黄頭。衆僧告勅。一切
T2122_.53.0854b01: 雜使不令卿渉。但與諸後學者説諸妙法。時
T2122_.53.0854b02: 三藏比丘内心輕蔑不免僧命。便與後學敷
T2122_.53.0854b03: 顯經義。喚受義曰。速前象頭。次喚第二者
T2122_.53.0854b04: 曰馬頭。復喚&MT01914;駝頭驢頭猪頭羊頭師子頭
T2122_.53.0854b05: 虎頭。如是喚衆獸之類不可稱數。雖授經義
T2122_.53.0854b06: 不免其罪。身壞命終入地獄中。經歴數千萬
T2122_.53.0854b07: 劫受苦無量。餘罪未畢。從地獄出。生大海中。
T2122_.53.0854b08: 受水性形。一身百頭。形體極大。異類見之皆
T2122_.53.0854b09: 悉馳走
T2122_.53.0854b10: 又出曜經云。昔佛在世時。尊者滿足詣餓鬼
T2122_.53.0854b11: 界。見一餓鬼。形状醜陋。見者毛竪。莫不畏
T2122_.53.0854b12: 懼。身出熾焔。如大火聚。口出&T038107;蟲。膿血
T2122_.53.0854b13: 流溢。臭氣難近。或口出火長數十丈。或眼
T2122_.53.0854b14: 耳鼻身體支節。放諸火焔長數十丈。脣口垂
T2122_.53.0854b15: 倒像如野猪。身體縱廣一由旬也。手自抓
T2122_.53.0854b16: 爴。擧聲嗥哭。馳走東西。滿足見問。汝作
T2122_.53.0854b17: 何罪今受此苦。餓鬼報曰。吾昔出家戀著房
T2122_.53.0854b18: 舍慳貪不捨。自恃豪族出言臭惡。若見持戒
T2122_.53.0854b19: 精進比丘。輒復罵辱戻口戻眼。或戻是非。故
T2122_.53.0854b20: 受此苦。寧以利刀自割其舌。積劫受苦。不以
T2122_.53.0854b21: 一日罵謗精進持戒比丘。尊者若還閻浮提
T2122_.53.0854b22: 地時。以我形状誡諸比丘。善護口過勿妄出
T2122_.53.0854b23: 言。見持戒者念宣其徳。自我受此餓鬼形來。
T2122_.53.0854b24: 數千萬歳。常受此苦。却後命終。當入地獄。説
T2122_.53.0854b25: 此語已*嗥哭投地。如大山崩。天翻地覆。斯
T2122_.53.0854b26: 由口過。故使然矣
T2122_.53.0854b27: 又百縁經云。有長者婦懷妊。身體臭穢都不
T2122_.53.0854b28: 可近。年滿生兒。連骸骨立。羸痩憔瘁不可
T2122_.53.0854b29: 目視。又多糞屎塗身而生。年漸長大不欲在
T2122_.53.0854c01: 家。貪嗜糞穢不肯捨離。父母諸親惡不欲見。
T2122_.53.0854c02: 驅令遠舍使不得近。即便在外常食糞穢。諸
T2122_.53.0854c03: 人見已。因爲立字名嚪婆羅。値佛出家得羅
T2122_.53.0854c04: 漢果。由過去世時有佛出世。名拘留孫。出家
T2122_.53.0854c05: 爲寺主。有諸檀越。洗浴衆僧訖。復以香油塗
T2122_.53.0854c06: 身。有一羅漢。寺主見已。瞋恚罵詈。汝出家
T2122_.53.0854c07: 人。香油塗身。如似人糞塗汝身上。羅漢愍之
T2122_.53.0854c08: 爲現神通。寺主見已懺悔辭謝願除罪咎。縁
T2122_.53.0854c09: 是惡罵。五百世中身常臭穢。不可附近。由昔
T2122_.53.0854c10: 出家向彼悔故。今得値我出家得道。是故衆
T2122_.53.0854c11: 生應護口業莫相罵辱
T2122_.53.0854c12: 又賢愚經云。昔佛在世時。與諸比丘。向毘舍
T2122_.53.0854c13: 離。到梨越河。見人捕魚網得一魚。身有百
T2122_.53.0854c14: 頭。有五百人挽不出水。是時河邊有五百人。
T2122_.53.0854c15: 而共放牛。即借挽之。千人併力方得出水。見
T2122_.53.0854c16: 而怪之。衆人競看。佛與比丘。往到魚所。而問
T2122_.53.0854c17: 魚言。汝是迦毘梨不。魚答言是。復問魚言。
T2122_.53.0854c18: 教匠汝者今在何處。魚答佛言。墮阿毘獄。
T2122_.53.0854c19: 阿難見已問其因縁。佛告阿難。乃往過去迦
T2122_.53.0854c20: 葉佛時。有婆羅門生一男兒。字迦毘梨。聰明
T2122_.53.0854c21: 博達多聞第一。父死之後其母問兒。汝今高
T2122_.53.0854c22: 朗世間頗有更勝汝不。兒答母言。沙門殊
T2122_.53.0854c23: 勝。我有所疑往問沙門。無我解説令我開解。
T2122_.53.0854c24: 彼若問我。我不能答。母即語言。汝今何不
T2122_.53.0854c25: 學習其法。兒答母言。若欲習者當作沙門。我
T2122_.53.0854c26: 是白衣。何縁得學。母語兒言。汝今且可僞作
T2122_.53.0854c27: 沙門。學達還家。兒受母教即作比丘。經少時
T2122_.53.0854c28: 間學通三藏。還來歸家。母復問兒。今得勝
T2122_.53.0854c29: 未。兒答母言。由未勝也。母語兒言。自今已
T2122_.53.0855a01: 往。若共談論。儻不如時。便可罵辱。汝當得
T2122_.53.0855a02: 勝。兒受母教。後論不如。便罵言。汝等沙門愚
T2122_.53.0855a03: 騃無識。頭如獸頭。百獸之頭無不比之。縁是
T2122_.53.0855a04: 罵故今受魚身。一身百頭。駝驢牛馬猪羊犬
T2122_.53.0855a05: 等。衆獸之頭無不備有。阿難問佛。何時當得
T2122_.53.0855a06: 脱此魚身。佛告阿難。此賢劫中千佛過去。猶
T2122_.53.0855a07: 故不脱此魚身也。以是因縁。身口意業不可
T2122_.53.0855a08: 不愼。又王玄策行傳云。佛在世時。游毘耶
T2122_.53.0855a09: 城。觀一切衆生有苦惱者。即欲救拔。乃
T2122_.53.0855a10: 觀見此國。有雞越吒二衆總五百人。於婆
T2122_.53.0855a11:
羅倶末底河。網得摩竭大魚。十有八
T2122_.53.0855a12: 首。三十六眼。其頭多獸自外
同前
佛爲説法。魚
T2122_.53.0855a13: 聞法已便即命終。得生天上而爲天子。却觀
T2122_.53.0855a14: 本身是大魚。蒙佛説法遂得生天。乃持諸種
T2122_.53.0855a15: 香華瓔珞寶珠。從天而下至佛供養。于時二
T2122_.53.0855a16: 衆並發心悔過。即於倶末底河北一百餘歩
T2122_.53.0855a17: 燒焚魚網。銅瓶盛灰。埋之向説法處。於上
T2122_.53.0855a18: 起塔。尊像儼然。至今現在。雕飾如法。覩者生
T2122_.53.0855a19:
T2122_.53.0855a20: 又百縁經云。昔佛在世時。波斯匿王婦末利
T2122_.53.0855a21: 夫人産生一女。字曰金剛。面貌極醜。身體麁
T2122_.53.0855a22: 澁。猶如蛇皮。頭髮麁強。猶如馬尾。王見不
T2122_.53.0855a23: 喜。勅閉深宮不令出外。年漸長大任當嫁
T2122_.53.0855a24: 娶。便遣一臣。推覓一人本是豪族今貧乏
T2122_.53.0855a25: 者。卿可將來。臣受勅已。覓得付王。王將屏處
T2122_.53.0855a26: 密私語言。聞卿豪族今者貧窮。我有一女面
T2122_.53.0855a27: 貌極醜。卿幸納受當相供給。時此貧人跪白
T2122_.53.0855a28: 王曰。正使大王以狗見賜。亦不敢違。豈況
T2122_.53.0855a29: 王女末利所生。王即妻之。爲造宅舍門戸七
T2122_.53.0855b01: 重。王囑女夫。自捉戸鉤。出入牢閉。勿使
T2122_.53.0855b02: 人見。王出財物供給女婿無所乏少。拜爲大
T2122_.53.0855b03: 臣。後與豪貴共爲邑會。聚會之契令婦共
T2122_.53.0855b04: 赴。自餘諸人各將婦來。唯此大臣獨不將
T2122_.53.0855b05: 赴。衆人疑怪。彼人婦者。或能端正。或可極醜
T2122_.53.0855b06: 不能顯現。是以不來。復於後會。密共勸酒令
T2122_.53.0855b07: 使醉臥。解取門鉤。遣其五人造家往看。至
T2122_.53.0855b08: 家開門婦疑非夫。内自剋責。懊惱而言。我宿
T2122_.53.0855b09: 何罪爲夫幽閉不覩日月。即便至心遙禮世
T2122_.53.0855b10: 尊。願佛慈悲來到我前暫救苦厄。佛知其意。
T2122_.53.0855b11: 即於女前地中踊出。紺髮相現。其女擧頭
T2122_.53.0855b12: 見佛髮相敬心歡喜。女髮自然如紺青色。佛
T2122_.53.0855b13: 漸現面。女心倍喜面復端正。惡相麁皮自然
T2122_.53.0855b14: 化滅。佛悉現身其盡見更増歡喜。身體
T2122_.53.0855b15: 端正猶如天女。佛便爲説種種法要得須陀
T2122_.53.0855b16: 洹果。時佛去後五人入見。端正少雙。觀看已
T2122_.53.0855b17: 竟。還閉門戸繋鉤本處。其人還家見婦端正。
T2122_.53.0855b18: 欣然問言。汝是何人。婦答夫言。我是汝婦。
T2122_.53.0855b19: 夫即語言。汝前極醜。何縁端正乃爾。婦便白
T2122_.53.0855b20: 夫。具説上事。婦復向夫。我欲見王汝當爲我
T2122_.53.0855b21: 通白消息。夫往白王。女郎今者欲來相見。王
T2122_.53.0855b22: 答女夫。莫道此事。急當牢閉愼勿令出。女夫
T2122_.53.0855b23: 白王。女郎今者蒙佛威神。便得端正。天女無
T2122_.53.0855b24: 異。王聞是已即遣往迎。見女端正歡喜無量。
T2122_.53.0855b25: 將詣佛所而白佛言。不審此女宿種何福。乃
T2122_.53.0855b26: 生豪貴而復醜陋。佛告王言。乃往過去。波羅
T2122_.53.0855b27: 柰國。有一長者。日常供養一辟支佛。身體
T2122_.53.0855b28: 醜陋。時長者家有一小女。見辟支佛惡心罵
T2122_.53.0855b29: 言。面貌醜陋身皮麁惡。何期可憎。時辟支佛
T2122_.53.0855c01: 欲入涅槃。便現神力作十八變。其女見已即
T2122_.53.0855c02: 時自責求哀懺悔。縁於過去罵辟支故生常
T2122_.53.0855c03: 醜陋。由還懺悔今得端正。以供養故。所生之
T2122_.53.0855c04: 處。豪尊富貴快樂無極
T2122_.53.0855c05: 又興起行經云。釋迦過去以惡語道。迦葉禿
T2122_.53.0855c06: 頭沙門何有佛道。故今六年受日食一麻一
T2122_.53.0855c07: 米大豆小豆苦行
T2122_.53.0855c08: 又四分律云。佛告諸比丘。往古世時。得刹尸
T2122_.53.0855c09: 羅國婆羅門有牛。晝夜養飤刮刷摩抆。時得
T2122_.53.0855c10: 刹尸羅國復有長者牛。於城市街巷遍自唱
T2122_.53.0855c11: 言。誰有力牛。與我力牛。共駕百車。&T049445;金千兩。
T2122_.53.0855c12: 時婆羅門牛聞唱聲自念。此婆羅門晝夜
T2122_.53.0855c13: *飤我刮刷摩抆。我今宜當盡力自竭取彼千
T2122_.53.0855c14: 兩金報此人恩。時彼牛即語婆羅門。汝今當
T2122_.53.0855c15: 知。得刹尸羅國中有長者。作是唱言。誰有牛
T2122_.53.0855c16: 與我牛。共駕百車&T049445;金千兩。主今可往至彼
T2122_.53.0855c17: 長者家語言。我有牛可與汝牛共駕百車。&T049445;
T2122_.53.0855c18: 金千兩。時婆羅門即往至長者家語言。我有
T2122_.53.0855c19: 牛可與汝牛共駕百車。&T049445;金千兩。長者報言。
T2122_.53.0855c20: 今正是時。婆羅門即牽己牛。與長者牛。共駕
T2122_.53.0855c21: 百車&T049445;金千兩。時多人觀看。婆羅門於衆
T2122_.53.0855c22: 人前作毀呰語。禿角可牽。時牛聞毀呰語即
T2122_.53.0855c23: 慚愧不肯出力與對諍競。於是長者牛勝婆
T2122_.53.0855c24: 羅門牛不如。輸金千兩。時婆羅門語彼牛
T2122_.53.0855c25: 言。我晝夜餧飼摩抆刮刷望汝當與我盡
T2122_.53.0855c26: 力勝彼牛。云何今日反更使我輸金千兩耶。
T2122_.53.0855c27: 牛語婆羅門言。汝於衆人前毀呰我言。*禿
T2122_.53.0855c28: 角可牽。使我慚愧於衆人。是故不能復出力
T2122_.53.0855c29: 與彼競駕。若能改往言。更不名字形相我
T2122_.53.0856a01: 者。便可往語彼長者言。能更與我牛共駕百
T2122_.53.0856a02: 車者。更倍出二千兩金。婆羅門語牛言。勿復
T2122_.53.0856a03: 今我更輸二千兩金。牛報婆羅門言。汝勿復
T2122_.53.0856a04: 在衆人前毀呰我言*禿角可牽。於衆人前當
T2122_.53.0856a05: 讃歎我好牽端嚴好角。時婆羅門至彼長者
T2122_.53.0856a06: 家語言。能更與我牛共駕百車者。&T049445;二千
T2122_.53.0856a07: 兩金。長者報言。今正是時。時婆羅門牛與
T2122_.53.0856a08: 長者。牛共駕百車。&T049445;二千兩金。多人共看。
T2122_.53.0856a09: 時婆羅門於衆人前讃歎言。好牽端嚴好角。
T2122_.53.0856a10: 牛聞此語。即便勇力與彼競駕。婆羅門牛得
T2122_.53.0856a11: 勝。長者牛不如。婆羅門得二千兩金。爾時佛
T2122_.53.0856a12: 語諸比丘。凡人欲有所説。當説善語。不應説
T2122_.53.0856a13: 惡語。善語者善。惡語者自生熱惱。是故諸比
T2122_.53.0856a14: 丘。畜生得人毀呰猶自慚愧不堪進力。況復
T2122_.53.0856a15: 於人得他毀辱能不有慚愧。故成實論云。若
T2122_.53.0856a16: 人惡口種種罵詈。隨語受報
T2122_.53.0856a17: 又修行道地經偈云
T2122_.53.0856a18:     口癡而心剛 不柔惡言
T2122_.53.0856a19:     常懷惡兩舌 不念人善利
T2122_.53.0856a20:     所言不了了 藏惡在於心
T2122_.53.0856a21:     如灰覆炭火 設躡燒人足
T2122_.53.0856a22:     其語常柔和 順從言可人
T2122_.53.0856a23:     言行而相副 心身不傷人
T2122_.53.0856a24:     譬如好華樹 成實亦甘美
T2122_.53.0856a25:     佛尊解説是 心口之謀相
T2122_.53.0856a26: 又百縁經云。爾時世尊初始成佛。便欲教化
T2122_.53.0856a27: 諸龍王故。即便往至須彌山下。現比丘形端
T2122_.53.0856a28: 坐思惟。時有金翅鳥王。入大海中捉一小龍。
T2122_.53.0856a29: 還須彌頂規欲食噉。時彼小龍命故未斷。遙
T2122_.53.0856b01: 見比丘端坐思惟。至心求哀尋即命終。生舍
T2122_.53.0856b02: 衞國婆羅門家。名曰負梨。端正姝妙世所
T2122_.53.0856b03: 希有。因爲立字名須菩提。年漸長大智慧聰
T2122_.53.0856b04: 明。無有及者。唯甚惡性。凡所眼見人及畜
T2122_.53.0856b05: 生。則便瞋罵未曾休廢。父母親屬皆共厭患
T2122_.53.0856b06: 無喜見者。遂便捨家入山林中。乃見鳥
T2122_.53.0856b07: 及以草木風吹動搖。亦生瞋恚。終無喜心。時
T2122_.53.0856b08: 有山神語須菩提言。汝今何故捨家來此山
T2122_.53.0856b09: 林之中。既不修善。則無利益唐自疲苦。
T2122_.53.0856b10: 今有世尊在祇桓中。有大福徳能教衆生修
T2122_.53.0856b11: 善斷惡。今若至彼必能除汝瞋恚惡毒。時須
T2122_.53.0856b12: 菩提聞山神語。即生歡喜。尋問之曰。今者
T2122_.53.0856b13: 世尊爲在何處。答曰。汝但眠眼。我自將汝
T2122_.53.0856b14: 至世尊所。時須菩提用山神語眠目。須臾
T2122_.53.0856b15: 不覺自然在祇*桓中。見佛世尊三十二相八
T2122_.53.0856b16: 十種好光明普曜如百千日。心懷歡喜前禮
T2122_.53.0856b17: 佛足却坐一面。佛即爲説瞋恚過惡。愚癡煩
T2122_.53.0856b18: 惱。燒滅善根。増長衆惡。後受果報墮在地獄。
T2122_.53.0856b19: 備受苦痛不可稱計。設復得脱。或作龍蛇羅
T2122_.53.0856b20: 刹鬼神。心常含毒更相殘害。時須菩提聞世
T2122_.53.0856b21: 尊説是語已。心驚毛竪尋自悔責。即於佛前
T2122_.53.0856b22: 懺悔罪咎。豁然獲得須陀洹果。心懷喜悦
T2122_.53.0856b23: 既入道次。佛即聽許。善來比丘。鬚髮自落。法
T2122_.53.0856b24: 服著身。便成沙門。精勤修習得阿羅漢果。
T2122_.53.0856b25: 諸天世人所見敬仰。時諸比丘見是事已請
T2122_.53.0856b26: 説本縁。佛告比丘。此賢劫中有佛出世。號曰
T2122_.53.0856b27: 迦葉。於彼法中有一比丘。常行勸化。一萬歳
T2122_.53.0856b28: 中將諸比丘處處供養。於後時間僧有少縁
T2122_.53.0856b29: 竟不隨從。便出惡罵。汝等佷戻似如毒龍。作
T2122_.53.0856c01: 是語已尋即出去。以是業縁五百世中受毒
T2122_.53.0856c02: 龍身。心常含毒觸嬈衆生。今雖得人宿習
T2122_.53.0856c03: 不除。故復生瞋。佛告比丘。欲知爾時勸化比
T2122_.53.0856c04: 丘惡口罵者。今須菩提是。由於爾時供養僧
T2122_.53.0856c05: 故。今得値我出家得道。比丘聞已歡喜奉
T2122_.53.0856c06:
T2122_.53.0856c07: 又百縁經云。佛在世時。王舍城中有一長者。
T2122_.53.0856c08: 財寶無量不可稱計。其婦足滿十月便欲産
T2122_.53.0856c09: 子。然不肯出。尋重有身。足滿十月復産一子。
T2122_.53.0856c10: 先懷者住在右脇。如是次等懷妊九子。各滿
T2122_.53.0856c11: 十月而産。唯先一子故在胎中不肯出外。其
T2122_.53.0856c12: 母極患。設諸湯藥以自療治。病無降損囑及
T2122_.53.0856c13: 家中。我腹中子故活不死。今若設終必開我
T2122_.53.0856c14: 腹取子養育。其母於時不免所患。即便命終。
T2122_.53.0856c15: 時諸眷屬載其尸骸詣於塚間。請大醫耆婆。
T2122_.53.0856c16: 破腹看之。得一小兒。形状故小頭鬚皓白。俯
T2122_.53.0856c17: 僂而行。四向顧視語諸親言。汝等當知。我
T2122_.53.0856c18: 由先身惡口罵辱衆僧故。處此熟藏中經六
T2122_.53.0856c19: 十年。受是苦惱難可叵當。諸親聞已號啼悲
T2122_.53.0856c20: 哭不能答之。爾時世尊遙知此兒善根已熟。
T2122_.53.0856c21: 將諸大衆往到尸所。告小兒言。汝是長老比
T2122_.53.0856c22: 丘不。答言。實是。第二第三亦如是問。故言
T2122_.53.0856c23: 道是。時諸大衆見此小兒與佛答對。各懷疑
T2122_.53.0856c24: 惑。前白佛言。今此老兒宿造何業。在腹髮白。
T2122_.53.0856c25: 俯*僂而行。復與如來共相答問
T2122_.53.0856c26: 爾時世尊告諸大衆。此賢劫中。有佛出世。
T2122_.53.0856c27: 號曰迦葉。有諸比丘夏坐安居。衆僧和合。
T2122_.53.0856c28: 差一比丘年在老耄爲僧維那。共立制限。於
T2122_.53.0856c29: 此夏坐要得道者。聽共自恣。若未得者。不
T2122_.53.0857a01: 聽自恣。今此維那獨不得道。僧皆不聽布薩
T2122_.53.0857a02: 自恣。心懷懊惱而作是言。我獨爲爾營理僧
T2122_.53.0857a03: 事。令汝等輩安隱行道。今復還返更不聽
T2122_.53.0857a04: 自恣布薩羯磨。即便瞋恚罵辱衆僧。尋即牽
T2122_.53.0857a05: 捉閉著室中。作是唱言。使汝等輩常處暗冥
T2122_.53.0857a06: 不見光明。如我今者處此暗室。作是語已自
T2122_.53.0857a07: 戮命終。墮地獄中受大苦惱。今始得脱故在
T2122_.53.0857a08: 胎中受是苦惱。衆僧聞已各護三業厭離生
T2122_.53.0857a09: 死。得四沙門果者。有發辟支佛心者。有發無
T2122_.53.0857a10: 上菩提心者。時諸親屬還將老兒詣家養育。
T2122_.53.0857a11: 年漸長大放令出家得阿羅漢果。佛告比丘。
T2122_.53.0857a12: 縁於往昔供養衆僧及作維那營理僧事故。
T2122_.53.0857a13: 今得値我出家得道。比丘聞已歡喜奉行
T2122_.53.0857a14: 正報頌曰
T2122_.53.0857a15:     惡口如毒箭 著物則破傷
T2122_.53.0857a16:     地獄開門待 投之以&T055114;
T2122_.53.0857a17:     割舌令自噉 楚毒難思量
T2122_.53.0857a18:     若與身無益 愼口也何妨
T2122_.53.0857a19: 習報頌曰
T2122_.53.0857a20:     惡口多觸忤 地獄被燒然
T2122_.53.0857a21:     人中有餘報 還聞刀釼言
T2122_.53.0857a22:     設令有談論 諍訟被他怨
T2122_.53.0857a23:     往報甘心受 改惡善自
T2122_.53.0857a24: 感應縁略引
一驗
T2122_.53.0857a25: 唐雍州醴泉縣東陽郷人楊師操。至貞觀初
T2122_.53.0857a26: 任司竹監。後因公事遷任藍田縣尉。貞觀
T2122_.53.0857a27: 二十一年。爲身老還家躬耕爲業。然操立
T2122_.53.0857a28: 性毒惡暴口。但一生已來喜見人過。毎郷
T2122_.53.0857a29: 人有事即録告官。縣司以操曾在朝流亦與
T2122_.53.0857b01: 顏色。然操長惡不悛數忓擾官司。覓郷人
T2122_.53.0857b02: 事過無問大小常生恐嚇。於自村社之内。無
T2122_.53.0857b03: 事横生整理。大小譏訶是非浪作。但有牛羊
T2122_.53.0857b04: 蹤暴士女相爭。即將向縣。縣令裴瞿曇用爲
T2122_.53.0857b05: 煩碎。初二三迴與理。後見事繁不與理。操後
T2122_.53.0857b06: 經州。或上表聞徹。惡心日盛。人皆不喜見
T2122_.53.0857b07: 操自知性惡。亦向人説云。吾性多急暴口。
T2122_.53.0857b08: 從武徳已來四度受戒。持行禮拜。日誦經論。
T2122_.53.0857b09: 化人爲善。然有大小侵已操不能忍。後至永
T2122_.53.0857b10: 徽元年四月七日夜。忽有一人。從東來。騎白
T2122_.53.0857b11: 馬著青衣。直到操門操見遂共温涼訖。人云。
T2122_.53.0857b12: 東陽大監故遣我追儞。爲儞自生已來。毒
T2122_.53.0857b13: 心纒縛不能忍捨。逢人即説勸善。己身持戒
T2122_.53.0857b14: 不全。慳貪不施。自噵我有善心供養三寶。
T2122_.53.0857b15: 然未曾布施片財。雖口云慚愧。心中即生別
T2122_.53.0857b16: 計惑亂凡俗。爲此喚汝。須臾不見來人。操身
T2122_.53.0857b17: 在門忽然倒地。口不能言。唯心上少暖。家
T2122_.53.0857b18: 人輿將入舍臥。經宿不蘇。然操已到東陽都
T2122_.53.0857b19: 録處。于時府君大衙未散。操遂。私行曹司。
T2122_.53.0857b20: 皆有机案床席。甚大精好。亦有囚人。或著枷
T2122_.53.0857b21: 鎖露頭散腰。或坐立行住。如是罪人不可
T2122_.53.0857b22: 算數。操向東行過到一處。處孔極小。唯見火
T2122_.53.0857b23: 星流出臭煙熢&T024658;。不中人立。復有兩人。手
T2122_.53.0857b24: 把鐵棒修理門首。操因問把棒人。此是何。
T2122_.53.0857b25: 曹司答云。是猛火地獄。擬著持戒不全人。或
T2122_.53.0857b26: 修善中休人。知而故犯。死入此處。聞道有一
T2122_.53.0857b27: 楊師操。一生喜論人過。毎告官司噵他長短。
T2122_.53.0857b28: 逢人詐言慚愧。有片侵&T020717;實不能忍。今欲遣
T2122_.53.0857b29: 入此處。故修理之。其人今日是四月八日。家
T2122_.53.0857c01: 人爲操身死布施齋供。曹司平章還欲放歸。
T2122_.53.0857c02: 未得進止。我在此間待師操。操便叩頭禮謝
T2122_.53.0857c03: 自云。楊師操者弟子身是願作方便。若爲得
T2122_.53.0857c04: 脱。此人答云。儞但至心禮十方佛。殷心懺悔
T2122_.53.0857c05: 改却毒心。即隨往生。不來此處。雖懷惡意
T2122_.53.0857c06: 一期能悔。如菩薩行。不惜身命得生淨土。師
T2122_.53.0857c07: 操得此語已。即便依教發露殷勤懺悔。遂放
T2122_.53.0857c08: 還家。經三日得活。操得蘇已具述此事。操於
T2122_.53.0857c09: 後時便向惠靖禪師處改過懺悔。身今見在。
T2122_.53.0857c10: 年至七十有五。毎一食長齋六時禮懺。操田
T2122_.53.0857c11: 臨官道。因行看麥。見牛三頭暴食麥苗。操就
T2122_.53.0857c12: 牛慚愧。不復驅出。歸家後日行麥不死。
T2122_.53.0857c13: 有牛跡。涇陽西界有陳王佛堂。多人聚集。操
T2122_.53.0857c14: 向衆人具述其事。道俗驚怪禮懺彌殷。其夜
T2122_.53.0857c15: 作夢見有人來語操云。我是使人故來誡儞。
T2122_.53.0857c16: 儞既止惡更不追儞。但儞勤誠修善。不須憂
T2122_.53.0857c17: 之。有僧見操。傳向臨説右一驗出
冥詳記
T2122_.53.0857c18: 兩舌部第九此別二部
T2122_.53.0857c19: 述意部第一
T2122_.53.0857c20: 夫生老病死。無自出之期。菩提涅槃。有修入
T2122_.53.0857c21: 之路。諸佛所以得道。由行四攝故凡聖歸依。
T2122_.53.0857c22: 菩薩所以成聖。由行六度故黒白欽敬。今見
T2122_.53.0857c23: 流俗之徒。乃專搆屏辭惡傳彼此。令他眷屬
T2122_.53.0857c24: 分離朋友乖散。樂種不和之業。感得生離之
T2122_.53.0857c25: 苦。縱使善心教離惡人。亦是破壞有益無罪。
T2122_.53.0857c26: 成論云。若善心教化。雖爲別離亦不得
T2122_.53.0857c27: 罪。若以惡心令他鬪亂。則是兩舌得罪最深。
T2122_.53.0857c28: 謂墮地獄畜生餓鬼。若生人中被他誹謗。唯
T2122_.53.0857c29: 得弊惡破壞眷屬。當知上説妄語過中爲乖
T2122_.53.0858a01: 彼此。而妄語者。據此義邊即是兩舌。若説此
T2122_.53.0858a02: 罪三世招苦。如上已説。不須重述
T2122_.53.0858a03: 引證部第二
T2122_.53.0858a04: 如四分律云。佛告諸比丘。汝等當聽。古昔有
T2122_.53.0858a05: 兩惡獸爲伴。一名善牙師子。二名善膊虎。
T2122_.53.0858a06: 晝夜伺捕衆鹿。時有一野干逐彼二獸後。食
T2122_.53.0858a07: 其殘肉以自全命。時彼野干竊自生念。我今
T2122_.53.0858a08: 不能久與相逐。當以何方便鬪亂彼二獸令
T2122_.53.0858a09: 不復相隨。時野干即往善牙師子所。如是語
T2122_.53.0858a10: 善牙。善*膊虎有如是語言。我生處勝。種姓
T2122_.53.0858a11: 勝。形色勝汝。力勢勝汝。何以故。我日日得
T2122_.53.0858a12: 好美食。善牙師子逐我後。食我殘肉。以自全
T2122_.53.0858a13: 命。即説偈
T2122_.53.0858a14:     形色及所生 大力而復勝
T2122_.53.0858a15:     善牙不能善 善*膊如是説
T2122_.53.0858a16: 善牙問野干言。汝以何事得知。答言。汝等二
T2122_.53.0858a17: 獸共集一處。相見自知。爾時野干竊語善牙
T2122_.53.0858a18: 已。便往語善*膊虎言汝知不。善牙有如是
T2122_.53.0858a19: 語。而我今日種姓生處悉皆勝汝。力勢亦勝。
T2122_.53.0858a20: 何以故。我常食好肉。善*膊虎食我殘肉。而
T2122_.53.0858a21: 自活命。爾時即説偈言
T2122_.53.0858a22:     形色及所生 大力而復勝
T2122_.53.0858a23:     善*膊不能善 善牙如是説
T2122_.53.0858a24: 善*膊問言。汝以何事得知。答言。汝等二獸。
T2122_.53.0858a25: 共集一處。相見自知。後二獸共集一處瞋眼
T2122_.53.0858a26: 相視。善牙師子便作是念。我不應不問。便先
T2122_.53.0858a27: 下手打彼。爾時善牙師子向善*膊虎。而説偈
T2122_.53.0858a28:
T2122_.53.0858a29:     形色及所生 大力而復勝
T2122_.53.0858b01:     善牙不如我 善*膊説是
T2122_.53.0858b02: 彼自念言。必是野干鬪亂我等。善*膊虎説
T2122_.53.0858b03: 偈。答善牙師子言
T2122_.53.0858b04:     善*膊不説是 形色及所生
T2122_.53.0858b05:     大力而復勝 善牙不能善
T2122_.53.0858b06:     若受無利言 信他彼此語
T2122_.53.0858b07:     親厚自破壞 便成於怨家
T2122_.53.0858b08:     若以知眞實 當滅除瞋惱
T2122_.53.0858b09:     今可至誠説 令身得利益
T2122_.53.0858b10:     今當善降伏 除滅惡知識
T2122_.53.0858b11:     可殺此野干 鬪亂我等者
T2122_.53.0858b12: 即打野干殺。爾時佛告諸比丘。此二獸爲彼
T2122_.53.0858b13: 所破。共集一處。相見不悦。況復於人。爲人
T2122_.53.0858b14: 所破。心能不惱
T2122_.53.0858b15: 又正法念經。閻羅王責疏罪人。説偈
T2122_.53.0858b16:     太喜多言語 増貪令他畏
T2122_.53.0858b17:     口過自誇誕 兩舌第一處
T2122_.53.0858b18: 又華手經。佛説偈言
T2122_.53.0858b19:     惡口而兩舌 好出他人過
T2122_.53.0858b20:     如是不善人 無惡而不造
T2122_.53.0858b21: 又智度論云。實語者。不假布施持戒學問多
T2122_.53.0858b22: 聞。但修實語得無量福
T2122_.53.0858b23: 又報恩經。佛説偈言
T2122_.53.0858b24:     佛告阿難 人生世間 禍從口出
T2122_.53.0858b25:     當護於口 甚於猛火 猛火熾然
T2122_.53.0858b26:     燒世間財 惡口熾然 燒七聖財
T2122_.53.0858b27:     一切衆生 禍從口出 毀身之斧
T2122_.53.0858b28:     滅身之禍
T2122_.53.0858b29: 正報頌曰
T2122_.53.0858c01:     兩舌鬪亂人 地獄被分裂
T2122_.53.0858c02:     獄卒擘其口 焔刀割其舌
T2122_.53.0858c03:     苦痛既如此 加之以飢渇
T2122_.53.0858c04:     惡業不自由 還飮身中血
T2122_.53.0858c05: 習報頌曰
T2122_.53.0858c06:     讒毀害人深 固受三塗苦
T2122_.53.0858c07:     設使得人身 餘報仍依怙
T2122_.53.0858c08:     眷屬多弊惡 違逆恣瞋怒
T2122_.53.0858c09:     但令惡不亡 地獄無今古
T2122_.53.0858c10: 感應縁略引
T2122_.53.0858c11: 漢靈帝宋皇后無寵。而居正位。後宮幸姫衆
T2122_.53.0858c12: 共譛毀。初中常侍王甫。枉誅勃海王悝及
T2122_.53.0858c13: 妃。妃即后之姑也。甫恐后怨之。乃與太中大
T2122_.53.0858c14: 夫程何共。搆后執左道祝詛。靈帝信之。遂
T2122_.53.0858c15: 收后璽綬。后自致暴室而以憂死。父及兄弟
T2122_.53.0858c16: 並被誅。諸常侍小黄門在省閤者。皆憐宋
T2122_.53.0858c17: 氏無罪。帝後夢見桓帝。怒曰。宋皇后無罪。
T2122_.53.0858c18: 而聽用邪嬖使絶其命。勃海王*悝既已
T2122_.53.0858c19: 貶。又受誅斃。今宋后及*悝自訴於天。上帝
T2122_.53.0858c20: 震怒。罪在難救。夢殊明察。帝既覺而懼。以事
T2122_.53.0858c21: 問羽林左監許氷。此爲何祥。其可禳乎。氷
T2122_.53.0858c22: 對以宋后及勃海王悝無辜之状。宜並改葬
T2122_.53.0858c23: 以安寃魂。返宋家之徒。復勃海之封。以消災
T2122_.53.0858c24: 咎。帝弗能用。尋亦崩焉出寃
魂志
唐咸陽有婦女。
T2122_.53.0858c25: 姓梁。貞觀年中死經七日而蘇。自云。被人收
T2122_.53.0858c26: 將至一大院内。見有大廳。有一官人。據案執
T2122_.53.0858c27: 筆。翼侍甚盛。令人勘問云。此婦女合死以不。
T2122_.53.0858c28: 有人便齎一案勘云。與合死者同姓名。所以
T2122_.53.0858c29: 追耳。官人勅左右即欲放還。梁白官人云。
T2122_.53.0859a01: 不知梁更別有何罪。請即受罪而歸。官人即
T2122_.53.0859a02: 令勘案云。梁生平唯有兩舌惡罵之罪。更無
T2122_.53.0859a03: 餘罪。即令一人拔舌一人執斧斫之。日常數
T2122_.53.0859a04: 四。凡經七日。始送令歸。初似落深崖。少時如
T2122_.53.0859a05: 睡而覺。家人視其舌上。猶大爛腫。從此已後
T2122_.53.0859a06: 永斷酒肉。至今猶存出冥報
拾遺記
T2122_.53.0859a07: 綺語部第十此別二部
T2122_.53.0859a08: 述意部第一
T2122_.53.0859a09: 夫忠言所以顯理。綺語所以乖眞。由忠故有
T2122_.53.0859a10: 實。有實故徳生。徳生故所以成聖。由綺語故
T2122_.53.0859a11: 虚妄。虚妄故罪生。罪生故受苦。故知趣理求
T2122_.53.0859a12: 聖。要須實説。説若虚假終爲乖理。謂言不正
T2122_.53.0859a13: 皆名綺語。但諸綺語不益自他。唯増放逸長
T2122_.53.0859a14: 諸不善。死落三塗。後生人時。所説正語人
T2122_.53.0859a15: 亦不信。凡所言説言不辯了。亦名綺語。故
T2122_.53.0859a16: 成實論云。語雖是實非時而説。亦落綺語也」
T2122_.53.0859a17: 引證部第二
T2122_.53.0859a18: 如智度論説偈言
T2122_.53.0859a19:     有墮餓鬼中 火焔從口出
T2122_.53.0859a20:     四向發大聲 是爲口過報
T2122_.53.0859a21:     雖復多聞見 在大衆説法
T2122_.53.0859a22:     以不成信業 人皆不信受
T2122_.53.0859a23:     若欲廣名聞 爲人所信受
T2122_.53.0859a24:     是故當至誠 不應作綺語
T2122_.53.0859a25: 又薩婆多論云。口中四過互歴各作四句。一
T2122_.53.0859a26: 或有兩舌非妄語非惡口。如有一人傳此人
T2122_.53.0859a27: 語向彼人説。當實説故非妄語。軟語説故非
T2122_.53.0859a28: 惡口。以分離心故名兩舌。第二或有兩舌是
T2122_.53.0859a29: 妄語非惡口。如有一人傳此人語向彼人説。
T2122_.53.0859b01: 以別離心故是兩舌。以妄説故是妄語。以軟
T2122_.53.0859b02: 語説故非惡口。第三或有兩舌是惡口非妄
T2122_.53.0859b03: 語。如有一人傳此人語向彼人説。以別離
T2122_.53.0859b04: 心故是兩舌以麁語説故是惡口。當實説故
T2122_.53.0859b05: 非妄語。第四或有兩舌是妄語是惡口。如有
T2122_.53.0859b06: 一人傳此人語向彼人説。以別離心故是兩
T2122_.53.0859b07: 舌。以妄説故是妄語。以惡聲説故是惡口。自
T2122_.53.0859b08: 外妄語惡口各作四句亦如是。綺語一種各
T2122_.53.0859b09: 不相離。故不別説。故成實論云。餘口三業。或
T2122_.53.0859b10: 合或離。綺語一種。必不相離
T2122_.53.0859b11: 正報頌曰
T2122_.53.0859b12:     綺語無義理 令人心惑亂
T2122_.53.0859b13:     爲喪他善根 烊銅擘口灌
T2122_.53.0859b14:     焔鐵燒其舌 腹藏皆焦爛
T2122_.53.0859b15:     此痛不可忍 悲號常噭喚
T2122_.53.0859b16: 習報頌曰
T2122_.53.0859b17:     浮言翳眞理 爲此沈惡趣
T2122_.53.0859b18:     去彼暫歸人 出言無曉喩
T2122_.53.0859b19:     生無信仰心 *常被他笑具
T2122_.53.0859b20:     爲人覺羞恥 何不出典句
T2122_.53.0859b21: 感應縁略引
T2122_.53.0859b22: 漢明帝時。有檀國蠻夷。善閑幻術。能徙易牛
T2122_.53.0859b23: 馬頭上。與群臣共觀之以爲笑樂。及三國時
T2122_.53.0859b24: 呉有徐光者。不知何許人也。常行幻化之術。
T2122_.53.0859b25: 於市&MT01617;内。從人乞苽。其主弗與。便從索子。
T2122_.53.0859b26: 掘地而種。顧眄之間苽生。俄而蔓延生華。
T2122_.53.0859b27: 俄而成實。百姓咸矚目焉。子成乃取而食之。
T2122_.53.0859b28: 因以賜觀者。向之鬻苽者。反視所齎皆耗矣。
T2122_.53.0859b29: 橘柚棗栗之屬亦如。其幻化皆此類也
T2122_.53.0859c01: 晋永嘉年中。有天竺國人。來度江南。言語譯
T2122_.53.0859c02: 道而後通。其人有數術。能截舌續斷。吐火變
T2122_.53.0859c03: 化。所在士女聚共觀試。其將截舌先吐以示
T2122_.53.0859c04: 賓客。然後刀截。流血覆地。乃取置器中。傳以
T2122_.53.0859c05: 示人。視之舌頭。觀其口内唯半舌在。既而還
T2122_.53.0859c06: 取含之。有頃吐已示人。舌還如故。其續斷絹
T2122_.53.0859c07: 布與人。各執一頭。對剪斷已而取兩段。合持
T2122_.53.0859c08: 祝之。則復還連。與舊無異。時人多疑以爲幻
T2122_.53.0859c09: 作。陰而試之。猶是己絹。其吐火者。先有藥在
T2122_.53.0859c10: 器中。取一片與黍糠含之。再三吹吁而張口
T2122_.53.0859c11: 火出。因就熱處取以爨之。則便火熾也。又書
T2122_.53.0859c12: 紙及繩縷之屬投火中。衆詳共視。見其燒然。
T2122_.53.0859c13: 消磨了盡。乃撥灰中。擧而出之。故是向物。如
T2122_.53.0859c14: 此幻術作者非一。時天下方亂云。建安霍山
T2122_.53.0859c15: 可以避世。乃入東冶不知所在也
T2122_.53.0859c16: 大唐貞觀二十年。西國有五婆羅門。來到
T2122_.53.0859c17: 京師。善能音樂祝術雜戲。截舌抽腸走繩
T2122_.53.0859c18: 續斷。又至顯慶已來。王玄策等數有使人向
T2122_.53.0859c19: 五印度。西國天王爲漢使設樂。或有騰空
T2122_.53.0859c20: 走索履屐繩行。男女相避歌戲如常。或有女
T2122_.53.0859c21: 人手弄三仗。刀矟槍等。擲空手接繩走不
T2122_.53.0859c22: 落。或有截舌自縛。解伏依舊不勞人功。如是
T2122_.53.0859c23: 幻戲種種難述
T2122_.53.0859c24: 唐雍州西盩屋縣西北有元從人坊。元從人
T2122_.53.0859c25: 程普樂少好音聲。至永徽六年五月七日。因
T2122_.53.0859c26: 有微患暴死。五日心暖不臭。家人不敢埋。至
T2122_.53.0859c27: 第六日平旦得蘇。還如平生。説云。初死時有
T2122_.53.0859c28: 二青衣。至床前通。王喚君。普樂問。何王。答
T2122_.53.0859c29: 曰。閻羅王。喚爲何事。答曰。須有勘問。催急
T2122_.53.0860a01: 即行。不須臾語。一人手撮普樂。逐出坊南
T2122_.53.0860a02: 門。漸向南山下至一荒草處。有少鹹鹵不生
T2122_.53.0860a03: 草。有一大孔如大甕口。語樂云入。樂懼不
T2122_.53.0860a04: 肯入。一人推入。不覺有損。直入見王大殿。
T2122_.53.0860a05: 仗人極衆。王共諸臣及宮妃后。在大殿
T2122_.53.0860a06: 上。相隔幔坐殿前大有諸音聲伎兒雜戲
T2122_.53.0860a07: 引樂。使人啓王云。所追人來。王問是誰。程普
T2122_.53.0860a08: 樂。汝解俳説不。答曰不解。王迴顧問一*伎
T2122_.53.0860a09: 兒姓張名舍兒。此人不*解俳説。何故追喚。
T2122_.53.0860a10: 舍兒生平共普樂初善。後因相瞋侠怨。舍
T2122_.53.0860a11: 兒遂*侠怨。漫引此人。舍兒不敢誑王。還依
T2122_.53.0860a12: 實説。王怒令戲。殿前音聲一時倶動。還見打
T2122_.53.0860a13: 鼓作舞縁竿。縁*竿人初縁至頭。下時以*竿
T2122_.53.0860a14: 内口直下。*竿從後分。出至地還上。六根倶
T2122_.53.0860a15: 破。九孔流血。縁*竿上下。並皆如是。復見黄
T2122_.53.0860a16: 唐已來伎兒。如齊嬰子突出郎獨猪桃棒
T2122_.53.0860a17: 等數十人。令作*俳説。時口中吐火抽舌繞場
T2122_.53.0860a18: 周匝。百千鐵鳥諸惡毒蟲。從空飛下。一時向
T2122_.53.0860a19: 舌上啄唼。受其極苦噭聲動地。不喜人聞。
T2122_.53.0860a20: 餘之雜戲之人諸小鐵蟲。見其一時拍手。唱
T2122_.53.0860a21: *噭之聲如煙如火。同時被燒。燒死還活。
T2122_.53.0860a22: 更相受苦無暫停廢。音聲不捨受苦不廢。王
T2122_.53.0860a23: 雖下杖然遣獄卒手把鐵棒利戟鐵弓箭圍繞
T2122_.53.0860a24: 守。遣令作音樂受苦不歇。普樂至獄五日
T2122_.53.0860a25: 見此戲兒受苦如是。至第六日旦王喚普樂
T2122_.53.0860a26: 語云。汝未合死。更檢案看。却後三年汝命
T2122_.53.0860a27: 算盡。當來受苦如是。此人爲生平妄語惡口
T2122_.53.0860a28: 綺語。調弄僧尼。輕戲佛法。假託三寶。誑
T2122_.53.0860a29: 他物。專將養活婦兒。好殺猪羊。食噉酒肉。
T2122_.53.0860b01: 或因向伽藍食用僧物汚穢不淨。如是等罪
T2122_.53.0860b02: 不持齋戒故受斯殃。汝雖無如此重罪。非
T2122_.53.0860b03: 無餘過。亦合受之。且放汝去。死時取汝。還令
T2122_.53.0860b04: 舊二人送到家内。見一床許。棘林枝葉稠密。
T2122_.53.0860b05: 二人令入此林。此人初不肯入。二人急推。合
T2122_.53.0860b06: 眼而入。即覺身已在床蘇活。此普樂因見此
T2122_.53.0860b07: 徴。即向京來歴寺受戒。堅持不犯。菜食長齋。
T2122_.53.0860b08: 禮敬無虧因向僧懺
具説此言
T2122_.53.0860b09: 法苑珠林卷第七十六
T2122_.53.0860b10:
T2122_.53.0860b11:
T2122_.53.0860b12:
T2122_.53.0860b13: 法苑珠林卷第七十
T2122_.53.0860b14:  *西明寺沙門釋道世撰 
T2122_.53.0860b15: 十惡篇第八十四之五
T2122_.53.0860b16: 慳貪部第十一別二部
T2122_.53.0860b17: 述意部第一
T2122_.53.0860b18: 夫群生惑病著我爲端。凡品邪迷慳貪爲本。
T2122_.53.0860b19: 所以善輕毫髮惡重丘山。福少春氷貧多秋
T2122_.53.0860b20: 雨。六情之網未易能超。三毒之津無由可
T2122_.53.0860b21: 度。身重常沒。譬等河裏之魚。鼓翅欲飛。難同
T2122_.53.0860b22: 天上之鳥。致使貧貧相次競加侵逼。苦苦連
T2122_.53.0860b23: 綿爭來損害。似飛蛾拂焔自取燒然。如蠶作
T2122_.53.0860b24: 繭非他纒縛。良由慳惜貪障受罪飢寒。施是
T2122_.53.0860b25: 富因常招豐樂也
T2122_.53.0860b26: 引證部第二
T2122_.53.0860b27: 如分別業報經偈言
T2122_.53.0860b28:     常樂修智慧 而不行布施
T2122_.53.0860b29:     所生常聰哲 貧窶無財産
T2122_.53.0860c01:     唯樂行布施 而不修智慧
T2122_.53.0860c02:     所生得大財 愚暗無知見
T2122_.53.0860c03:     施慧二倶修 所生具財智
T2122_.53.0860c04:     二倶不修者 長夜處貧
T2122_.53.0860c05: 故攝論云。慳惜是多財障。嫉妬是尊貴障。又
T2122_.53.0860c06: 衆生起貪無過色財。第一愛色多過。如前已
T2122_.53.0860c07: 述。不同意者今更略論。如涅槃經説。譬如有
T2122_.53.0860c08: 人以羅刹女而爲婦妾。是羅刹女隨所生子。
T2122_.53.0860c09: 生已便噉子既盡已。後噉其夫。愛羅刹女亦
T2122_.53.0860c10: 復如是。隨諸衆生生善根子。隨生隨食。善子
T2122_.53.0860c11: 既盡復噉衆生。令墮地獄畜生餓鬼。又如
T2122_.53.0860c12: 有人性愛好華。不見華莖毒蛇過患。即便前
T2122_.53.0860c13: 捉。捉已蛇螫。螫已命終。一切凡夫亦復如是。
T2122_.53.0860c14: 貪五欲華不見是愛毒蛇過患。而便受取。即
T2122_.53.0860c15: 爲愛毒之所螫。命終之後墮三惡道。第二於
T2122_.53.0860c16: 財生貪者。貪財致禍大苦所惱。乖背道俗失
T2122_.53.0860c17: 於親疏。故智度論云。財物是種種煩惱罪業
T2122_.53.0860c18: 因縁。若持戒禪定智慧種種善法。是涅槃因
T2122_.53.0860c19: 縁。以是故。財物尚應自棄。何況好福田中而
T2122_.53.0860c20: 不布施。譬如有兄弟二人。各擔十斤金行道
T2122_.53.0860c21: 中。更無餘伴。兄作是念。我何以不殺弟
T2122_.53.0860c22: 取金。此曠路中人無知者。弟復生念欲殺兄
T2122_.53.0860c23: 取金。兄弟各有惡心。語言視瞻皆異。兄弟即
T2122_.53.0860c24: 寤。還生悔心。我等非人與禽獸何異。同
T2122_.53.0860c25: 産兄弟而爲少金。故而生惡心。兄弟共至泉
T2122_.53.0860c26: 水邊。兄以金投著水中。弟言。善哉善哉。弟復
T2122_.53.0860c27: 棄金水中。兄言。善哉善哉。兄弟更互相問。何
T2122_.53.0860c28: 以故。言善哉。各相答言。我以此金故生不善
T2122_.53.0860c29: 心欲相危害。今得棄之故言善哉。二辭各爾。
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