SAT DB

T2122_.53.0907a01: 故。稠曰。恐身不淨穢汚伽藍在此候耳。帝
T2122_.53.0907a02: 下馬禮伏愧悔無已。謂尚書令楊遵彦曰。如
T2122_.53.0907a03: 此眞人何可毀謗也。乃躬負稠身往寺。稠
T2122_.53.0907a04: 聲折不受。帝曰。弟子負師遍天下未足謝
T2122_.53.0907a05: 愆。因謂曰。弟子前身曾作何等。答曰。作羅
T2122_.53.0907a06: 刹王。是以今猶好殺。即呪盆水令帝自視。
T2122_.53.0907a07: 見其形影如羅刹像焉。毎年元日常問一歳
T2122_.53.0907a08: 吉凶。後至天保十年云。今年不能好。文宣
T2122_.53.0907a09: 不悦。帝問師復何如。答曰。貧道亦不久。至
T2122_.53.0907a10: 十月帝崩。明年即是齊乾明元年。四月十三
T2122_.53.0907a11: 日辰時。絶無患惱。端坐卒於山寺。春秋八
T2122_.53.0907a12: 十有一。當終之時異香滿寺。聞者悚神。勅
T2122_.53.0907a13: 慰殷勤。令依中國闍維之法。四部彌山人兼
T2122_.53.0907a14: 數萬。香柴千計。日正中時以火焚之。道俗
T2122_.53.0907a15: 哀慟哭響流川。登有白鳥數百裴回煙上悲
T2122_.53.0907a16: 鳴相切。移時乃逝。仍於寺之西北建以甎塔。
T2122_.53.0907a17: 毎有靈景異香應于道俗。康存之日宣帝謂
T2122_.53.0907a18: 稠曰。弟子未見佛之靈異。頗得覩不。稠曰。
T2122_.53.0907a19: 此非沙門所宜。帝遂強之。乃投袈裟于地。帝
T2122_.53.0907a20: 使數十人擧之不能得動。稠命沙彌取之。初

T2122_.53.0907a21:

無重焉。因爾篤信彌厚

右此四驗出
梁高僧傳

T2122_.53.0907a22: 隋益州響應山寺釋法進。不知氏族。爲輝禪
T2122_.53.0907a23: 師弟子。常於竹林坐禪。有四老虎繞於左
T2122_.53.0907a24: 右。師語勿泄其相也。師後教爲水觀。家人取
T2122_.53.0907a25: 柴。見繩床上有好清水。拾兩白石安著水中。
T2122_.53.0907a26: 進暮還寺彌覺背痛。具問家人。云安石子。語
T2122_.53.0907a27: 令明往所除此石。及旦進禪。家人還見如初
T2122_.53.0907a28: 清水。即除石子。所苦便愈。因爾習定不出此
T2122_.53.0907a29: 山。開皇中蜀王秀臨益州。妃患請進治損。
T2122_.53.0907b01: 後辭還山。王及妃躬送向山。王及妃見進足
T2122_.53.0907b02: 離地四五寸。以大業十三年正月八日終於
T2122_.53.0907b03: 此山
T2122_.53.0907b04: 唐長安普光寺僧慧融。字圓照。俗姓張氏。
T2122_.53.0907b05: 南陽人也。幼而精進不犯微惡。少年落髮。即
T2122_.53.0907b06: 樂禪伍。嘗隱居泰山。後奉勅追入京住普
T2122_.53.0907b07: 光寺。時游終南山。或來或往。嘗登山逢雪
T2122_.53.0907b08: 深厚。不能得進。忽有一虎近前弭耳俯伏。
T2122_.53.0907b09: 慧融知其意。乃乘之。虎遂負融而上。常有
T2122_.53.0907b10: 雙鳥於山林中前行引路。至永徽初遷神於
T2122_.53.0907b11: 本寺。寺僧於慧融房舍上。見五色光起。及於

T2122_.53.0907b12:

山焚身。肌骨總銷。唯心不爛

右此二驗出
唐高僧傳

T2122_.53.0907b13: 法苑珠林卷第八十四
T2122_.53.0907b14:
T2122_.53.0907b15:
T2122_.53.0907b16:
T2122_.53.0907b17: 法苑珠林卷第八十五
T2122_.53.0907b18: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0907b19: 六度篇第八十五之六

T2122_.53.0907b20:

智慧部第六

此別三部

T2122_.53.0907b21: 述意部　引證部　慧益部
T2122_.53.0907b22: 述意部第一
T2122_.53.0907b23: 夫二種莊嚴慧名最勝。三品次第智曰無過。
T2122_.53.0907b24: 故經言。五度無智似若愚盲。所以般若勝
T2122_.53.0907b25: 出世間破除諸有。釋論又言。佛是衆生母。
T2122_.53.0907b26: 般若能生佛。是則智爲一切衆生之祖母。故
T2122_.53.0907b27: 外書云。叡哲欽明。乃稱放勛之徳。仁義禮
T2122_.53.0907b28: 智。方曰宣尼之道。當惟智慧之法不可不修
T2122_.53.0907b29: 出世之因無宜弗習。能排巨暗。譬滿月之照
T2122_.53.0907c01: 三途。巧遣衆毒。似摩祇之除萬惡。豈可任無
T2122_.53.0907c02: 常沒守此長迷。取相交纒我心縈結。常多有
T2122_.53.0907c03: 愛恒富無明。未達因縁不修對治。所以欝欝
T2122_.53.0907c04: 慢山殆高崇華。滔滔愛水遂廣滄溟。或横執
T2122_.53.0907c05: 斷常偏論即離。神黄神白。我見我知。一脚常
T2122_.53.0907c06: 翹五邊長炙。食草學牛噉糞如犬。或盛談下
T2122_.53.0907c07: 諦。寧識中道之宗。或封執四韋。豈寤大乘
T2122_.53.0907c08: 之旨。或謂冥初生覺其永不知。世間定常唯
T2122_.53.0907c09: 此爲貴。或復言非有想是證涅槃。計自在天
T2122_.53.0907c10: 能成世界。愚戇昏瞢庸魯頑疏。看指求月
T2122_.53.0907c11: 守株竢兎。尚疑駝馬寧分菽麥。雖知歡笑。
T2122_.53.0907c12: 將 &MT05160;

而不殊。徒識語言。與猩猩而不異。
T2122_.53.0907c13: 良由不識空理常處無明。凡是倒心皆名邪
T2122_.53.0907c14: 見。五住煩惱未減一毫。百八使纒森然尚在。
T2122_.53.0907c15: 是故大士。爲求八字不惜驅命。恐在纒中逢
T2122_.53.0907c16: 苦即退。故自剋心以牢其志也
T2122_.53.0907c17: 引證部第二
T2122_.53.0907c18: 如華嚴經云。菩薩爲求法故能施法者。作如
T2122_.53.0907c19: 是言。若能投身七仞火坑。當與汝法。菩薩
T2122_.53.0907c20: 聞此歡喜無量。作是思惟。我爲法故尚不惜
T2122_.53.0907c21: 身命。於阿鼻地獄諸惡趣中受無量苦。況入
T2122_.53.0907c22: 人間微小火坑而得聞法。依集一切功徳三
T2122_.53.0907c23: 昧經云。釋迦過去久遠作五通仙人。名曰最
T2122_.53.0907c24: 勝。依智度論云。釋迦文佛本爲菩薩時。名曰
T2122_.53.0907c25: 樂法。時世無佛不聞善語。四方求法精進不
T2122_.53.0907c26: 懈。了不能得。爾時魔變作婆羅門。而語之
T2122_.53.0907c27: 言。我有佛所説一偈。汝能以皮爲紙。以骨
T2122_.53.0907c28: 爲筆。以血爲墨。書寫此偈。當以與汝樂法。即
T2122_.53.0907c29: 時自念。我世世喪身無數不得是利。即自剥
T2122_.53.0908a01: 皮暴之令乾。欲書其偈。魔便滅身。是時佛知
T2122_.53.0908a02: 其志心。即從下方踊出爲説深法。即得無生
T2122_.53.0908a03: 法忍
T2122_.53.0908a04: 又涅槃經云。菩薩爲法因縁剜身爲燈。 &T073554;

T2122_.53.0908a05: 纒皮肉。蘇油灌之。燒以爲炷。菩薩爾時受
T2122_.53.0908a06: 是大苦。自呵其心而作是言。如是苦者於地
T2122_.53.0908a07: 獄苦。百千萬分猶未及一。汝於無量百千劫
T2122_.53.0908a08: 中。受大苦惱。都無利益。汝若不能受是輕
T2122_.53.0908a09: 苦。云何而能於地獄中救苦衆生。菩薩摩訶
T2122_.53.0908a10: 薩作是觀時。身不覺苦。其心不退。不動不
T2122_.53.0908a11: 轉。菩薩爾時應自深知。我定當得阿耨菩提。
T2122_.53.0908a12: 菩薩爾時具足煩惱未有斷者。爲法因縁。能
T2122_.53.0908a13: 以頭目髓腦手足血肉施於衆生。以釘釘身
T2122_.53.0908a14: 投巖赴火。菩薩爾時雖受如是無量衆苦。其
T2122_.53.0908a15: 心不退不動不轉。菩薩當知。我今定有不退
T2122_.53.0908a16: 之心。當得阿耨菩提
T2122_.53.0908a17: 又大集經云。菩薩爲於一字一句之義。能以
T2122_.53.0908a18: 十方世界珍寶奉施法王。一偈因縁。捨於身
T2122_.53.0908a19: 命。雖於無量殑伽沙等劫修行布施。不如
T2122_.53.0908a20: 一聞菩提之事心生歡喜。於正法所樂聞樂
T2122_.53.0908a21: 説。常爲諸佛諸天所念。以念力故世間所有
T2122_.53.0908a22: 經典書論悉能通達
T2122_.53.0908a23: 又大方便報恩經云。菩薩常勤求善知識。爲
T2122_.53.0908a24: 聞佛法乃至一句一偈一義。三界煩惱皆悉
T2122_.53.0908a25: 萎瘁。菩薩＊志心求佛語時。渇法情重不惜
T2122_.53.0908a26: 身命。設踐熱鐵猛火之地。不以爲患。菩薩爲
T2122_.53.0908a27: 一偈故尚不惜身命。況十二部經。爲一偈
T2122_.53.0908a28: 故尚不惜命。況餘財物。聞法利益故身得安
T2122_.53.0908a29: 樂。深生信心直心正見。見説法者如見父母。
T2122_.53.0908b01: 心無憍慢。爲衆生故＊志心聽法。不爲利養。
T2122_.53.0908b02: 爲衆生故。不爲自利。爲正法故。不畏王難肌
T2122_.53.0908b03: 渇寒熱虎狼惡獸盜賊等事。先自調伏煩惱
T2122_.53.0908b04: 諸根。然後聽法
T2122_.53.0908b05: 又華嚴經云。菩薩如是方便求法。所有珍寶
T2122_.53.0908b06: 無貴惜者。於此物中不生難想。若得一句未
T2122_.53.0908b07: 曾聞法。勝得三千大千世界滿中珍寶。得聞
T2122_.53.0908b08: 一偈勝得轉輪聖王釋提桓因梵天王處。菩
T2122_.53.0908b09: 薩作是念言。我受一句法。設令三千大千世
T2122_.53.0908b10: 界大火滿中。上從梵天而自投下。何況小火。
T2122_.53.0908b11: 我尚盡受一切諸地獄苦。猶應求法。何況人
T2122_.53.0908b12: 中諸小苦惱。爲求法故發如是心。如所聞法
T2122_.53.0908b13: 心常喜樂。悉能正觀。未曾有經云。昔毘摩國
T2122_.53.0908b14: 徙陀山有一野干。爲師子所逐墮一丘井。已
T2122_.53.0908b15: 經三日。開心分死。自説偈言
T2122_.53.0908b16:     一切皆無常恨不飴師子
T2122_.53.0908b17:     奈何死丘井貪命無功死
T2122_.53.0908b18:     無功已可恨復汚人中水
T2122_.53.0908b19:     懺悔十方佛願垂照我心
T2122_.53.0908b20:     前代諸惡報現償皆令盡
T2122_.53.0908b21:     從是値明師修行盡作佛
T2122_.53.0908b22: 帝釋聞之。與八萬諸天到其井側曰。不聞聖
T2122_.53.0908b23: 教久處幽冥。向説非凡願更宣法。野干答曰。
T2122_.53.0908b24: 天帝無訓不識時宜。法師在下自處其上。初
T2122_.53.0908b25: 不修敬而問法要。帝釋於是以天衣接取叩
T2122_.53.0908b26: 頭懺悔。憶念我昔曾見世人。先敷高座後請
T2122_.53.0908b27: 法師。諸天即各脱寶衣積爲高座。野干昇座
T2122_.53.0908b28: 曰。有二大因縁。一者説法開化天人。福無
T2122_.53.0908b29: 量故。二者爲報施食恩故。天帝白曰。得免井
T2122_.53.0908c01: 厄功報應大。云何恩不及耶。答曰。生死各
T2122_.53.0908c02: 宜。有人貪生。有人樂死。有愚癡人。不知死
T2122_.53.0908c03: 後更生。違遠佛法。不値明師。貪生畏死死墮
T2122_.53.0908c04: 地獄。有智慧人。奉事三寶。遭遇明師。改惡
T2122_.53.0908c05: 修善。如斯之人。惡生樂死。死生天上。天帝
T2122_.53.0908c06: 曰。如尊所誨全命無功者。願聞施食施法。
T2122_.53.0908c07: 答曰。布施飢食濟一日之命。施珍寶者。濟
T2122_.53.0908c08: 一世之乏。増益生死。説法教化者。能令衆
T2122_.53.0908c09: 生出世間道得三乘果免三惡道受人天樂。
T2122_.53.0908c10: 是故佛説以法作施功徳無量。天帝曰。師今
T2122_.53.0908c11: 此形爲是業報。爲是應化。答曰。是罪非應。
T2122_.53.0908c12: 天帝曰。我謂是聖方聞罪報。未知其故。願
T2122_.53.0908c13: 聞因縁。答曰。昔生波羅柰國波頭摩城。爲
T2122_.53.0908c14: 貧家子。刹利之種幼懷聰朗。特好學習。至
T2122_.53.0908c15: 年十二逐師於山。不失時節。經五十年。九
T2122_.53.0908c16: 十六種經書靡所不達。皆由和尚之恩。其
T2122_.53.0908c17: 功難報。由先學慧自識宿命。由受王位奢婬

T2122_.53.0908c18:

著樂。報盡命終生地獄畜生

自下云云
略而不述

T2122_.53.0908c19: 時帝釋與八萬諸天。從受十善。今還天宮。和
T2122_.53.0908c20: ＊尚何時捨此罪報得生天上。野干曰。剋後
T2122_.53.0908c21: 七日當捨此身生兜率天。汝等便可願生彼
T2122_.53.0908c22: 天。多有菩薩説法教化。七日命盡生兜率天
T2122_.53.0908c23: 宮。復識宿命行十善道
T2122_.53.0908c24: 又賢愚經云。佛在波羅柰國。於林澤中爲諸
T2122_.53.0908c25: 天人四輩之類顯説妙法。時虚空中有五百
T2122_.53.0908c26: 雁爲群。聞佛音聲深心愛樂。迴翔欲下。獵
T2122_.53.0908c27: 師張羅雁墮其中。爲獵師所殺生忉利天。處
T2122_.53.0908c28: 父母膝上若八歳兒。端嚴無比光若金山。便
T2122_.53.0908c29: 自念言。我何因生此。即識宿命愛法果報。
T2122_.53.0909a01: 即共持華下閻浮提。至世尊所。禮足白言。我
T2122_.53.0909a02: 蒙法音生在妙天。願重開示。佛説四諦得須
T2122_.53.0909a03: 陀洹果。即還天上
T2122_.53.0909a04: 利益部第三
T2122_.53.0909a05: 又大寶積經云。第六菩薩修行智慧。復有十
T2122_.53.0909a06: 法不與二乘共。何等爲十。一思惟分別定慧
T2122_.53.0909a07: 根本。二思惟不捨斷常二邊。三思惟因縁
T2122_.53.0909a08: 生起諸法。四思惟無衆生我人壽命。五思惟
T2122_.53.0909a09: 無三世去來住法。六思惟無發行不斷因果。
T2122_.53.0909a10: 七思惟法空而殖善不懈。八思惟無相而度
T2122_.53.0909a11: 衆生不廢。九思惟無願而求菩提不離。十思
T2122_.53.0909a12: 惟無作而現受身不捨。如是慧者不與聲聞
T2122_.53.0909a13: 辟支佛共
T2122_.53.0909a14: 又月燈三昧經云。佛言。若有菩薩能行般若
T2122_.53.0909a15: 有十種利益。何等爲十。一一切悉捨不取施
T2122_.53.0909a16: 想。二持戒不缺而不依戒。三住於忍力而不
T2122_.53.0909a17: 住衆生想。四行於精進而離身心。五修禪定
T2122_.53.0909a18: 而無所住。六魔王波旬不能擾亂。七於他言
T2122_.53.0909a19: 論其心不動。八能達生死海底。九於諸衆生
T2122_.53.0909a20: 起増上悲。十不樂聲聞辟支佛道
T2122_.53.0909a21: 又佛言。若有菩薩信樂多聞有十種利益。何
T2122_.53.0909a22: 等爲十。一知煩惱資助。二知清淨資助。三遠
T2122_.53.0909a23: 離疑惑。四作正直見。五遠離非道。六安住
T2122_.53.0909a24: 正路。七開甘露門。八近佛菩提。九與一切衆
T2122_.53.0909a25: 生而作光明。十不畏惡道
T2122_.53.0909a26: 又六度集經云。復有四種智慧具足智慧。何
T2122_.53.0909a27: 等爲四。一不住斷見。二不入常見。三了十二
T2122_.53.0909a28: 縁。四忍無我行
T2122_.53.0909a29: 菩薩復有四種 &T016508;

護法具足智慧。何等爲四。
T2122_.53.0909b01: 一 &T016508;

護法師如己君主。二護諸善根。三將護
T2122_.53.0909b02: 世間。四護利益他人。菩薩復有四種無厭足
T2122_.53.0909b03: 行具足智慧。一樂於多聞無有厭足。二樂於
T2122_.53.0909b04: 説法無有厭足。三行慧無有厭足。四行智無
T2122_.53.0909b05: 有厭足
T2122_.53.0909b06: 又華嚴經云。佛子。一切諸佛有十種未曾失
T2122_.53.0909b07: 時。何等爲十。一切諸佛成等正覺未曾失時。
T2122_.53.0909b08: 一切諸佛善根業報未曾失時。一切諸佛授
T2122_.53.0909b09: 菩薩記未曾失時。一切諸佛隨應衆生示現
T2122_.53.0909b10: 神力未曾失時。一切諸佛現如來身未曾失
T2122_.53.0909b11: 時。一切諸佛悉行於捨未曾失時。一切諸佛
T2122_.53.0909b12: 入城聚落未曾失時。一切諸佛攝歡喜衆生
T2122_.53.0909b13: 未曾失時。一切諸佛難化衆生而不放捨
T2122_.53.0909b14: 之。爲調伏故未曾失時。一切諸佛示現不可
T2122_.53.0909b15: 思議自在神力未曾失時。佛子。是爲一切諸
T2122_.53.0909b16: 佛十種未曾失時
T2122_.53.0909b17: 頌曰
T2122_.53.0909b18:     三塗阻隔六度相宗施戒忍進
T2122_.53.0909b19:     禪智開蒙四等慈照三學哀忡
T2122_.53.0909b20:     唯斯福利寔由心崇染淨隨情
T2122_.53.0909b21:     取捨我躬解興或喪自妄休窮
T2122_.53.0909b22:     六蔽久壅八正虚融福智雙感
T2122_.53.0909b23:     理量倶通

T2122_.53.0909b24:

感應縁

略引七驗

T2122_.53.0909b25: 晋亭湖神廟經驗　魏沙門釋志湛　唐沙
T2122_.53.0909b26: 門釋慧因　唐沙門釋慧稜　唐沙門釋法敏
T2122_.53.0909b27: 　唐沙門釋空藏　唐司元大夫妻蕭氏
T2122_.53.0909b28: 晋楊州江畔。有亭湖神。嚴峻甚惡。于時有
T2122_.53.0909b29: 一客僧婆羅門。名曰法藏。善能持呪辟諸邪
T2122_.53.0909c01: 毒。並皆有驗。別有小僧就藏學呪。經於數
T2122_.53.0909c02: 年。學業成就。亦能降伏諸邪毒惡。故詣亭湖
T2122_.53.0909c03: 神廟止宿。誦呪伏神。其夜見神。遂致殞命。
T2122_.53.0909c04: 藏師聞弟子誦呪致死。懷忿自來夜到神廟。
T2122_.53.0909c05: 瞋意誦呪。神來出現。自亦致死。同寺有僧
T2122_.53.0909c06: 毎常受持般若。聞師徒並亡。遂來神所。於廟
T2122_.53.0909c07: 夜誦金剛般若。至夜半中聞有風聲極大。迅
T2122_.53.0909c08: 速之間見有一物。其形偉大。壅聳驚人。奇
T2122_.53.0909c09: 特可畏。口齒長利。眼光如電。種種神變不可
T2122_.53.0909c10: 具述。經師端坐正念誦經。刹那匪懈。情無怯
T2122_.53.0909c11: 怕。都不憂懼。神見形泰。攝諸威勢來至師前。
T2122_.53.0909c12: 右膝著地合掌恭敬。聽經訖。師問神曰。檀
T2122_.53.0909c13: 越是何神靈。初來猛峻後乃容豫。神答云。弟
T2122_.53.0909c14: 子惡業報得如是。是此湖神。然甚信敬經師。
T2122_.53.0909c15: 又問。若神信敬何意前二師並皆打死。答云。
T2122_.53.0909c16: 前二師死者。爲不能受持大乘經典。嗔心誦
T2122_.53.0909c17: 呪。見弟子來逆前放罵。專誦惡語。欲降弟
T2122_.53.0909c18: 子。弟子不伏。于時二僧見弟子形惡自然
T2122_.53.0909c19: 悑死。亦非弟子故殺二僧。左近道俗見前
T2122_.53.0909c20: 二僧被殺。謂經師亦死。相率往看。且見平
T2122_.53.0909c21: 安。容儀歡泰。時人甚怪。競共問由。具答前
T2122_.53.0909c22: 意。寔因般若威力聖教不虚。諸人因此發心
T2122_.53.0909c23: 受持般若者衆
T2122_.53.0909c24: 魏泰岳人頭山銜草寺釋志湛。齊州山莊縣
T2122_.53.0909c25: 人。是朗公曾孫之弟子也。立行純厚省事少
T2122_.53.0909c26: 言。住銜草寺。寺即宋求那跋摩之所立也。游
T2122_.53.0909c27: 諸禽獸而不驚亂。常誦法華用爲常業。將終
T2122_.53.0909c28: 之日沙門保誌奏梁武曰。北方山莊縣僧住
T2122_.53.0909c29: 銜草寺。是須陀洹聖人。今日入涅槃。＊楊都
T2122_.53.0910a01: 道俗問誌。皆遣遙禮。端坐氣絶。兩手各舒一
T2122_.53.0910a02: 指。有西天竺僧解云。若是二果聖人各舒兩
T2122_.53.0910a03: 指。湛舒一指定是初果。收葬人頭山造塔安
T2122_.53.0910a04: 之。鳥獸不汚。今猶在焉。又雍州有僧亦誦法
T2122_.53.0910a05: 華。隱于白鹿山。感一童子常供給。至終置
T2122_.53.0910a06: 屍巖下。餘骸枯朽。唯舌多年不壞。又齊武成
T2122_.53.0910a07: 世并州東看山側有人。掘地見一處土。其色
T2122_.53.0910a08: 黄白。與傍有異。尋見一物。状人兩脣。其内
T2122_.53.0910a09: 有舌。鮮紅赤色。以事奏聞。問諸道人無能
T2122_.53.0910a10: 知者。沙門大統法師上奏曰。此持法華者。令
T2122_.53.0910a11: 六根不壞。慇誦千遍定感此徴。乃勅中書舍
T2122_.53.0910a12: 人高珍曰。卿是信向之人。自往看之。必有
T2122_.53.0910a13: 靈異。宜遷置淨所設齋供養。珍奉勅至彼。集
T2122_.53.0910a14: 諸持法華沙門。各執香鑪潔齊旋繞。而祝
T2122_.53.0910a15: 曰。菩薩涅槃年代已遠。像法流行奉無謬者。
T2122_.53.0910a16: 請現靈感。纔始發聲脣舌一時鼓動。雖無響
T2122_.53.0910a17: 及而似讀誦。諸同見者莫不毛竪。珍以状聞。
T2122_.53.0910a18: 詔遣藏之石函遷于山室。又魏太和初年北
T2122_.53.0910a19: 代京閹官。自慨形殘不逮餘人。旋奏乞入
T2122_.53.0910a20: 山修道。出勅許之。乃齎一部華嚴。晝夜讀誦。
T2122_.53.0910a21: 禮悔匪懈。夏首歸山。至六月末髭鬚盡生。陰
T2122_.53.0910a22: 相復現。丈夫相状宛然復舊。具状奏聞。高
T2122_.53.0910a23: 祖増信内宮驚訝。於是北代之國。華嚴轉盛

T2122_.53.0910a24:

右此二驗見
侯君素集

T2122_.53.0910a25: 唐西京大莊嚴寺釋慧因。俗姓于。呉郡海鹽
T2122_.53.0910a26: 人也。禀靈温裕清鑒倫通。後造長干辯法師
T2122_.53.0910a27: 所。禀學三論。窮實相之微言。弘滿字之幽
T2122_.53.0910a28: 旨。瀉水一器。青更逾藍。辯後歸靜山林。便
T2122_.53.0910a29: 以學徒相委。受業弟子五百餘人。踵武傳
T2122_.53.0910b01: 燈。將三十載。陳太建八年。安居之始。忽感幽
T2122_.53.0910b02: 使云。王請法師。部從相諠。絲竹交響。當即氣
T2122_.53.0910b03: 同捨壽。體如平日。時經七夕若起深定。學徒
T2122_.53.0910b04: 請問。乃云。試看箱内見有何物。尋檢有絹兩
T2122_.53.0910b05: 束。因曰。此爲嚫遺。重問其故。曰妄想顛倒。
T2122_.53.0910b06: 知何不爲。吾被閻羅王召。夏坐誦大品般
T2122_.53.0910b07: 若。於冥道中謂經三月。又見地獄衆相五苦
T2122_.53.0910b08: 次第。非夫慈該幽顯行極感通。豈能赴彼
T2122_.53.0910b09: 冥祈神游異域者矣。以貞觀元年二月十二
T2122_.53.0910b10: 日。卒于大莊嚴寺。春秋八十有九
T2122_.53.0910b11: 唐襄州紫金寺釋慧稜。姓申屠。凡有法論皆
T2122_.53.0910b12: 令覆述。吐言質朴談理入微。時人同號得意
T2122_.53.0910b13: 稜也。至貞觀十四年正月半。襄州有感通寺
T2122_.53.0910b14: 昶法師曰。夢見閻羅王請稜公欲講三論。昶
T2122_.53.0910b15: 公講法華如何。稜曰。善哉。慧稜發願。常處地
T2122_.53.0910b16: 獄教化衆生。講大乘經。既有此徴。斯願畢
T2122_.53.0910b17: 矣。至九月末。蒋王見稜氣弱。送韶州乳二兩。
T2122_.53.0910b18: 逼令服之。其夕夢見一衣冠者曰。勿服此乳。
T2122_.53.0910b19: 閻羅王莊嚴道場已竟。大有乳藥。至十月半
T2122_.53.0910b20: 黄昏時。遂覺不悆。告弟子曰。吾五臟已崩
T2122_.53.0910b21: 無有痛所。四更起坐。告寺主寶度曰。憶年
T2122_.53.0910b22: 八歳往龍泉寺借觀音。未至耆闍已講三遍。
T2122_.53.0910b23: 皎如目前。説言。未訖。外有大聲告曰。法師
T2122_.53.0910b24: 早起燒香。使人即到。度曰。何人。答曰。閻羅
T2122_.53.0910b25: 王使迎稜法師來。即起燒香洗浴懺悔禮佛
T2122_.53.0910b26: 訖。還房中與度別。食粥未了。便取一生私記
T2122_.53.0910b27: 焚之曰。此私記於他讀之。不得其致矣。至
T2122_.53.0910b28: 小食時異香忽來。稜斂容便卒。即十四年十
T2122_.53.0910b29: 月十六日。春秋六十有五
T2122_.53.0910c01: 唐越州靜林寺釋法敏。姓孫。丹陽人也。法華
T2122_.53.0910c02: 三論常講不絶。至貞觀元年出還丹陽。講華
T2122_.53.0910c03: 嚴涅槃。至二年。於越州田都督追還一音寺。
T2122_.53.0910c04: 講道俗數千慶之嘉會。至十九年會稽士俗。
T2122_.53.0910c05: 請往靜林。講華嚴經。至六月末正講衆集。有
T2122_.53.0910c06: 蛇懸半身在敏頂上。長七尺許。作黄金色。吐
T2122_.53.0910c07: 五色光。訖講方隱。至夏終還一音寺。夜有
T2122_.53.0910c08: 赤衣二人禮敏曰。法師講四部大經。功徳難
T2122_.53.0910c09: 量。須往他方教化。故從東方來迎法師。弟子
T2122_.53.0910c10: 數十人同見此相。至八月十七日。爾前三日
T2122_.53.0910c11: 三夜無故暗冥。恰至將逝。忽放大光。夜明如
T2122_.53.0910c12: 日。因爾遷化。春秋六十有七。停喪七日異香
T2122_.53.0910c13: 不滅
T2122_.53.0910c14: 唐京師會昌寺釋空藏。姓王氏。先祖晋陽。今
T2122_.53.0910c15: 在雍州之新豐縣。母初孕之日。自然不食酒
T2122_.53.0910c16: 肉。葷辛不嘗。以同身子密加異之。既誕之
T2122_.53.0910c17: 後靈鑒日陳。情用高遠。讀誦經論。思存拔
T2122_.53.0910c18: 濟。聰勤無比。日誦萬言。至年長大。總誦經
T2122_.53.0910c19: 論三百餘卷。鈔摘衆經大乘要句。十有餘卷。
T2122_.53.0910c20: 流行於世。賢劫千佛日禮一遍。春夏方等。
T2122_.53.0910c21: 常坐不臥。翹勤難加。寸陰不虧。以貞觀十
T2122_.53.0910c22: 六年五月十二日。終於會昌。春秋七十有
T2122_.53.0910c23: 四。遺身於龍池寺側。收骨起塔。其髏骨兩
T2122_.53.0910c24: 耳相通。頂有雙孔眼 &MT01840;

合竅。各有三焉。弟
T2122_.53.0910c25: 子等追惟永往。樹碑會昌寺。左僕射燕國公
T2122_.53.0910c26: 于志寧爲文。又有釋遺裕。常誦法華。千有
T2122_.53.0910c27: 餘遍。以貞觀初因疾將終。遺囑友人慧廓
T2122_.53.0910c28: 曰。比雖誦經意望靈驗。身死之後不須露骸。
T2122_.53.0910c29: 埋之十載屈爲發出舌根爛不。審若不壞爲
T2122_.53.0911a01: 起一塔。以示經感。言訖而終。依囑而埋。至
T2122_.53.0911a02: 貞觀十一年。廓與知友就墓開之。身肉都盡。
T2122_.53.0911a03: 唯舌不朽。一縣士女咸覩敬仰。以函盛舌。
T2122_.53.0911a04: 於陽陸北性谷南岸爲建塔銘。識者尊嚴發
T2122_.53.0911a05: 信誦經。又有京城西豐谷郷南福水南史村
T2122_.53.0911a06: 史呵誓。少懷善念。常誦法華。臨終之時感
T2122_.53.0911a07: 有異香。氛氳滿村。埋後十年妻亡開墓同殯。
T2122_.53.0911a08: 見舌鮮明異常紅赤。又蕭僕射宋國公兄太
T2122_.53.0911a09: 府寺大卿。榮位高貴。國史具傳。欣懷道業。
T2122_.53.0911a10: 無棄寸陰。暗誦法華萬有餘遍。兄弟各造千
T2122_.53.0911a11: 部法華。書生潔淨勘校無謬。莊飾函盛。散付
T2122_.53.0911a12: 流通。請受人名各録一通。躬自禮敬日夜一
T2122_.53.0911a13: 遍。宋公自撰經疏十有餘卷。廣集諸家向有
T2122_.53.0911a14: 半世。採掇菁華糅以胸臆。四時無事。昇
T2122_.53.0911a15: 座＊常講。至於開題之首。毎召京城名徳朝野
T2122_.53.0911a16: 宰貴。躬臨座席以申賓主。況卿情好讀誦。
T2122_.53.0911a17: 所寫法華千部。躬自勘校。毎日朝參。必使
T2122_.53.0911a18: 侍人執經在前。至於公事。伺有閑隙。便自勘
T2122_.53.0911a19: 讀。日誦一遍。以爲常式。靈祥徴迹頗難記録。

T2122_.53.0911a20:

家門高遠不好傳述

右此四驗出
唐高僧傳

T2122_.53.0911a21: 唐蕭氏。是司元大夫崔義起妻。是蕭鏗女。鏗
T2122_.53.0911a22: 是僕射之姪。蕭氏爲人妬忌多瞋。好打奴婢
T2122_.53.0911a23: 不信業報。至麟徳元年。從駕到雒陽。二年
T2122_.53.0911a24: 正月身亡。死在地獄。蕭氏手下常所愛婢。
T2122_.53.0911a25: 名閏玉。年可十八。雖是獠婢容貌端正性識
T2122_.53.0911a26: 聰敏。信樂佛法。至二月。家内爲夫人設三七
T2122_.53.0911a27: 日齋。僧正食時夫人自來。看齋枷項鎖腰
T2122_.53.0911a28: 獄卒衞從。餘人不知。唯此婢見。夫人靈著此
T2122_.53.0911a29: 婢言。音共夫人生平語音無異。使傳語向家
T2122_.53.0911b01: 内大小云。吾 &T008625;

崔家已來。爲性多瞋。横生
T2122_.53.0911b02: 嫉妬。好打奴婢。兼不信因果。今至地獄受
T2122_.53.0911b03: 罪極重。備經諸苦不可具説。聞家内今三七
T2122_.53.0911b04: 日爲吾設齋。請求獄官放一日假。暫來看齋。
T2122_.53.0911b05: 語汝男女合家大小。吾自共汝同住已來。身
T2122_.53.0911b06: 三口四意怒三毒。好瞋打汝兼嫉妬丈夫。所
T2122_.53.0911b07: 看婢妾種種不善。發起惡業今受報苦。不可
T2122_.53.0911b08: 具陳。願汝男女合家大小。内外眷屬。從汝懺
T2122_.53.0911b09: 悔。願施歡喜。然汝男女憶吾乳餔之恩。將吾
T2122_.53.0911b10: 生平受用資具。速捨修福望拔冥苦。至七七
T2122_.53.0911b11: 日爲吾設齋之時。令此功徳早得成就。吾至
T2122_.53.0911b12: 齋日。更請官人望得復來。語＊丈夫及兒女
T2122_.53.0911b13: 等。＊丈夫生平急性多瞋。不得過分瞋打奴
T2122_.53.0911b14: 婢。勸信三寶恭敬上下。修持齋戒檀忍不絶。
T2122_.53.0911b15: 臨去之時語男女云。吾且將閏玉去。使在地
T2122_.53.0911b16: 獄看吾受罪苦痛如何。經五六日還放來。令
T2122_.53.0911b17: 汝男女知吾受罪苦痛虚實。作此語已閏玉
T2122_.53.0911b18: 即死。唯心上暖餘分並冷。身臥在地不敢埋
T2122_.53.0911b19: 之。此婢既至地獄。見一大殿院門。嚴兵守
T2122_.53.0911b20: 衞。云是王殿不敢窺窬。行至東院。別見一
T2122_.53.0911b21: 廳上有大官人。云是斷罪官。復過廳院東有
T2122_.53.0911b22: 地獄種種苦具。一如圖畫。夫人語婢云。汝看
T2122_.53.0911b23: 吾受罪之苦。作此語已即有種種獄卒羅刹。
T2122_.53.0911b24: 撲擲夫人屠割身肉。 &T055114;

湯煎煮。煮已還活。活
T2122_.53.0911b25: 已復歴諸獄鐵鉗抽舌。鐵鳥啄之。復臥鐵
T2122_.53.0911b26: 床。飛鳥猛火一時著身。死己還活。活已復受
T2122_.53.0911b27: 諸苦。不可具陳。夫人蘇已。即見其父蕭鏗
T2122_.53.0911b28: 乘紫金蓮華座騰空而來。鏗生平已來及歴
T2122_.53.0911b29: 任諸官。皆不食酒肉葷辛。常誦法華經。日別
T2122_.53.0911c01: 一遍。恭敬三寶。晝夜六時禮誦無闕。今生善
T2122_.53.0911c02: 處。見女受苦故來相救。即語女云。吾生平
T2122_.53.0911c03: 之日。毎勸汝生信止怒。汝不用吾語。今致
T2122_.53.0911c04: 其殃。汝復何因。將此婢來。女報父言。爲兒
T2122_.53.0911c05: 生平不信今受罪苦。故將此婢看兒受罪輕
T2122_.53.0911c06: 重。令傳向家内男女使其生信。父聞印可。
T2122_.53.0911c07: 即語女言。吾雖生善處。未能全救汝苦。汝努
T2122_.53.0911c08: 力自勵發心兼藉家内福善共相助佐決望得
T2122_.53.0911c09: 出上昇人天。作此語已忽有一婆羅門師。年
T2122_.53.0911c10: 少端正亦乘空而來。語夫人云。由汝不信
T2122_.53.0911c11: 因果今受罪苦。未知此婢性識如何。吾欲教
T2122_.53.0911c12: 誦經使傳家内令世人生信。夫人報云。請師
T2122_.53.0911c13: 但教。此婢聰明誦經可得。師即先教誦金剛
T2122_.53.0911c14: 般若。初受二三行有忘一二句者。後續授
T2122_.53.0911c15: 之。漸得半紙一紙。少時誦得不忘。復教誦藥
T2122_.53.0911c16: 師法華。一受不忘。此之三部。皆作梵音。不作
T2122_.53.0911c17: 漢語。文詞典正音韻清亮。文句皆熟。即已放
T2122_.53.0911c18: 歸。臨來語云。汝至家内逢人爲誦。漢人道
T2122_.53.0911c19: 俗不別汝音。令覓婆羅門善梵語者。試看
T2122_.53.0911c20: 誦之。始知善惡。世人多有信邪事道不樂佛
T2122_.53.0911c21: 法。既見汝獠婢尚能誦得三本梵經。豈可不
T2122_.53.0911c22: 生信心。儻得一人迴邪入正。非直夫人得
T2122_.53.0911c23: 福。亦令汝後報不入三塗。既受此語已放出。
T2122_.53.0911c24: 至家惺了。如舊即集家内尊卑具説夫人地
T2122_.53.0911c25: 獄受罪苦事。猶恐曹主兒郎等不信。即臥在
T2122_.53.0911c26: 地。作夫人在地獄受苦之事。或云看夫人呑
T2122_.53.0911c27: 熱鐵丸。開口咽之。口赤腹熱如火。或云看夫
T2122_.53.0911c28: 人受鐵犁耕舌吐舌二三尺餘。或云看夫
T2122_.53.0911c29: 人受鐵床苦。身體紅赤熱氣如火。如是變現
T2122_.53.0912a01: 種種苦痛之相已。然後蘇惺。復説見夫人
T2122_.53.0912a02: 父誡勅之事。復説見婆羅門教誦經。意夫人
T2122_.53.0912a03: 得出地獄上昇天報。此婢即爲家内正坐而
T2122_.53.0912a04: 誦。文文句句皆作梵音。聲氣清亮令人樂聞。
T2122_.53.0912a05: 室家大小見此善惡靈驗。罕所未聞。夫人男
T2122_.53.0912a06: 女大小五體自撲。號哭哀慟。逾痛初亡。道
T2122_.53.0912a07: 俗郡官聞者皆勸。易心歸信齋戒不絶。麟徳
T2122_.53.0912a08: 元年有西域四婆羅門。來獻佛束頂骨。因親
T2122_.53.0912a09: 眷屬將軍薜仁軌家内設齋。諸親聚集。諸官
T2122_.53.0912a10: 人共議云。此婢雖誦得梵經。某等皆不別之。
T2122_.53.0912a11: 故邀屈請得此四婆羅門。至將軍舍齋。復喚
T2122_.53.0912a12: 得此婢。不語四僧云在地獄中誦得。但誑
T2122_.53.0912a13: 云別有婆羅門誦得此三部經。密試虚實。即
T2122_.53.0912a14: 對西僧令婢誦之。且誦金剛般若訖。此四
T2122_.53.0912a15: 婆羅門一時皆起合掌怪歎希奇未曾有也。
T2122_.53.0912a16: 何因漢人能得如此。更爲藥師法華訖。彌
T2122_.53.0912a17: 加歡喜恭敬如師。即譯語傳云。此女何因得
T2122_.53.0912a18: 如此善巧音詞。文句典正經熟不錯。吾西域
T2122_.53.0912a19: 善能誦者。未能如是。此非凡人能得如此。諸
T2122_.53.0912a20: 官人等始爲説實。＊西僧泣涙非是聖力冥加。
T2122_.53.0912a21: 豈能如是言詞典正。諸官道俗見者悲歎。深
T2122_.53.0912a22: 信佛法不敢輕慢。將軍因見此事。奏上聞徹
T2122_.53.0912a23: 皇帝。勅語百官。信知佛法衆聖之上冥祐所
T2122_.53.0912a24: 資。孰不能信。百官拜謝慶所未聞。良由三
T2122_.53.0912a25: 寶景福恩重慈蔭四生。非臣下愚所能籌度。

T2122_.53.0912a26:

聖凡受益。豈得不信

崔大夫亦麟徳二年亡宅在西
京宮城東翼善坊西門大巷南

T2122_.53.0912a27:

壁上道至其家見婢
誦經具説如是也

◎

T2122_.53.0912a28: 法苑珠林卷第八十五
T2122_.53.0912a29:
T2122_.53.0912b01:
T2122_.53.0912b02:
T2122_.53.0912b03: 法苑珠林卷第八十六
T2122_.53.0912b04: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0912b05:

◎懺悔篇第八十六

此有六部

T2122_.53.0912b06: 述意部　引證部　違順部　會意部
T2122_.53.0912b07: 儀式部　洗懺部
T2122_.53.0912b08: 述意部第一
T2122_.53.0912b09: 敬惟。佛日潜暉正像 &T033064;

訛。人情嶮異世序
T2122_.53.0912b10: 澆漓。仰別大師千有七百。衆生頑瞽善根
T2122_.53.0912b11: 羸薄。正法既衰邪見増長。内無勝解。常爲
T2122_.53.0912b12: 五蓋自縈。外失良縁。致使四魔得便。故放
T2122_.53.0912b13: 縱三毒馳騁六塵。日夜攀縁無非搆禍。招釁
T2122_.53.0912b14: 之咎積罪尤多。今既覺寤盡誠懺悔。然懺
T2122_.53.0912b15: 悔之儀。須憑聖教。教有大小。罪有輕重。
T2122_.53.0912b16: 通塞不同。開遮有異。是故第一廣引聖教明
T2122_.53.0912b17: 懺成不。如七衆之人。曾經受得五八十具
T2122_.53.0912b18: 三聚等戒。若犯小乘初四重戒不覆藏者。依
T2122_.53.0912b19: 律開許。盡形學悔。不限時節。若覆藏者。縱
T2122_.53.0912b20: 有懺悔依律不許。第二篇已下隨犯輕重。覆
T2122_.53.0912b21: 與不覆。但識名種。依律得除。具存大教。非
T2122_.53.0912b22: 此所明。若犯大乘三聚等戒。除謗方等邪見
T2122_.53.0912b23: 重縁業思極重戒體不全。縱有好心懺犯大
T2122_.53.0912b24: 難。必須懇意用心徹到。犯餘輕者。懺悔可
T2122_.53.0912b25: 通。令依方等佛名經等。無問在家出家。大
T2122_.53.0912b26: 小乘戒若有犯者。不牒名種。所以開懺。惟
T2122_.53.0912b27: 此懺悔爲除罪障。冀免業非。欣慕清昇。遠
T2122_.53.0912b28: 求大聖。思極大事。不可容易。自非具閑聖
T2122_.53.0912b29: 教。無宜得滅。知罪眞妄。染淨虚融。心境開
T2122_.53.0912c01: 合。常須作意不起攀縁。罪方伏除也
T2122_.53.0912c02: 引證部第二
T2122_.53.0912c03: 如最妙初教經説。佛告舍利弗。我憶往昔。
T2122_.53.0912c04: 有一比丘。名曰欣慶。犯四重禁。來至僧中。
T2122_.53.0912c05: 九十九夜懺悔自責。罪業即滅戒根即生。如
T2122_.53.0912c06: 初受戒時無有異也。如人移樹餘處得生。彌
T2122_.53.0912c07: 更滋長乃得成樹。破戒懺悔亦復如是。爾時
T2122_.53.0912c08: 破戒比丘。自知犯罪。心生慚愧。轉加苦行。
T2122_.53.0912c09: 乃經七年。道成羅漢。説是品時。五百破戒比
T2122_.53.0912c10: 丘。以慚愧故戒根還復
T2122_.53.0912c11: 又大莊嚴經論云。若人學問雖復毀行。以學
T2122_.53.0912c12: 問力能尋復迴。以是義故應勤學問。我昔
T2122_.53.0912c13: 曾聞。有一多聞比丘住阿練若處。時有寡婦
T2122_.53.0912c14: 數數往來此比丘所。聽其説法。于時學問比
T2122_.53.0912c15: 丘。於此寡婦心生染著。以染著故所有善法
T2122_.53.0912c16: 漸漸劣弱。爲凡夫心。結使所使與此婦女
T2122_.53.0912c17: 共爲言要。婦女言。汝今若能罷道還俗。我當
T2122_.53.0912c18: 相從。彼時比丘即便罷道。既罷道已不能堪
T2122_.53.0912c19: 任世間苦惱。身體羸痩不解生業。未知少作
T2122_.53.0912c20: 而大得財。即自思惟。我於今者作何方計得
T2122_.53.0912c21: 生活耶。復作是念。唯客殺羊用功極輕兼得
T2122_.53.0912c22: 少利。作是念已求覓是處。以凡夫心易朽
T2122_.53.0912c23: 敗故造作斯業。還與屠兒共爲親友。於賣
T2122_.53.0912c24: 肉時有一相識乞食道人。於道路上遇値得
T2122_.53.0912c25: 見。見已便識。頭髮蓬亂著青色衣。身上有
T2122_.53.0912c26: 血猶如閻羅羅刹。所執肉秤悉爲血汚。見
T2122_.53.0912c27: 其＊秤肉欲賣與人。比丘見已即長歎息。作
T2122_.53.0912c28: 是思惟。佛語眞實。凡夫之心輕躁不停。極
T2122_.53.0912c29: 易迴轉。先見此人勤修學問護持禁戒。何意
T2122_.53.0913a01: 今日忽爲此事。作是念已即説偈言
T2122_.53.0913a02:     汝若不調馬放逸造衆惡
T2122_.53.0913a03:     云何離慚愧捨棄調伏法
T2122_.53.0913a04:     威儀及進止爲人所樂見
T2122_.53.0913a05:     飛鳥及走獸覩之不驚畏
T2122_.53.0913a06:     行恐傷蟻子慈哀憐衆生
T2122_.53.0913a07:     如是悲愍心今爲安所在
T2122_.53.0913a08: 凡夫之人其心不定。若得見諦是名沙門婆
T2122_.53.0913a09: 羅門。復説偈云
T2122_.53.0913a10:     勇悍而自稱謂己眞沙門
T2122_.53.0913a11:     爲此不調心忽作斯大惡
T2122_.53.0913a12: 説是偈已。尋即思惟。我今作何方便。令其
T2122_.53.0913a13: 開＊寤。如佛言曰。若教人時。先當令其觀於
T2122_.53.0913a14: 四諦。今當爲説作業根本。作是念已而語
T2122_.53.0913a15: 之言。汝於今者極善稱量。時賣肉者作是念
T2122_.53.0913a16: 言。汝比丘既不買肉。何故語我極善稱量。
T2122_.53.0913a17: 作是念已。即説偈言
T2122_.53.0913a18:     此必有悲愍而來見濟拔
T2122_.53.0913a19:     如斯之比丘久離市易法
T2122_.53.0913a20:     見吾爲惡業故來欲救度
T2122_.53.0913a21:     實是賢聖人爲我作利益
T2122_.53.0913a22: 説是偈已。尋憶昔者爲比丘時造作諸行。念
T2122_.53.0913a23: 先所誦經。名曰苦聚欲過欲味。思惟是已。即
T2122_.53.0913a24: 以肉秤遠投于地。於生死中深生厭患。語彼
T2122_.53.0913a25: 比丘。大徳大徳。而説偈言
T2122_.53.0913a26:     欲味及欲過何者爲最多
T2122_.53.0913a27:     我以慚愧鞙捉持智慧秤
T2122_.53.0913a28:     思量如此事心已得通達
T2122_.53.0913a29:     不見其有利鈍者欲衰患
T2122_.53.0913b01:     以是故我今宜應捨離欲
T2122_.53.0913b02:     往詣於増坊復還求出家
T2122_.53.0913b03: 時罷道比丘説此偈已。即捨惡業出家精勤。
T2122_.53.0913b04: 得阿羅漢果。以此文證。破戒犯重。迴心學道。
T2122_.53.0913b05: 勤修則出。雖復依理要須專精。起勇猛心不
T2122_.53.0913b06: 惜身命。常須自省勿起邪念。立大誓願不限
T2122_.53.0913b07: 劫數。盡於未來盡欲度脱。等衆生界拔苦與
T2122_.53.0913b08: 樂。知心妄動遠離前境。新業不起舊結伏除。
T2122_.53.0913b09: 縱有重過即能輕微。業惡雖重不如善心。故
T2122_.53.0913b10: 涅槃經云。譬如 &T073554;

華雖有千斤終不能敵眞
T2122_.53.0913b11: 金一兩。如殑伽河中投一升鹽水無鹹味
T2122_.53.0913b12: 飮者不覺。喩能觀心強即滅重罪
T2122_.53.0913b13: 又虚空藏經云。若優婆塞優婆夷等。破五戒
T2122_.53.0913b14: 犯八戒齋。出家比丘比丘尼沙彌沙彌尼式
T2122_.53.0913b15: 叉摩那犯四重禁。在家菩薩毀六重禁。如是
T2122_.53.0913b16: 愚人。世尊先於毘尼中決定驅擯。如大石
T2122_.53.0913b17: 破。今於此經。説大悲虚空藏能救諸苦及説
T2122_.53.0913b18: 呪以除罪咎。設有此人。云何爲證。佛告優
T2122_.53.0913b19: 波離。有三十五佛教救世大悲。汝當敬禮。爾
T2122_.53.0913b20: 時當著慚愧衣。如眼生瘡深生耻愧。如癩
T2122_.53.0913b21: 病人隨良醫教。汝亦如是。應生慚愧。既慚
T2122_.53.0913b22: 愧已。一日乃至七日。禮十方佛。稱三十五
T2122_.53.0913b23: 佛名。別稱大悲虚空藏菩薩名。澡浴身體。燒
T2122_.53.0913b24: 衆名香。堅黒沈水。明星出時。長跪合掌悲
T2122_.53.0913b25: 泣雨涙。稱虚空藏名。白言。大徳。大悲菩薩。
T2122_.53.0913b26: 愍念我故爲我現身。爾時當起是想。是虚
T2122_.53.0913b27: 空藏菩薩頂上有如意珠。其如意珠紫金色。
T2122_.53.0913b28: 若見如意珠即見天冠。此天冠中有三十五
T2122_.53.0913b29: 像現。如意珠中十方佛像現。虚空藏菩薩身
T2122_.53.0913c01: 長二十由旬。若現大身與觀世音等。此菩
T2122_.53.0913c02: 薩結跏趺坐。手捉如意珠王。其如意珠演説
T2122_.53.0913c03: 衆法音。與毘尼合。若此菩薩憐愍衆生。作
T2122_.53.0913c04: 比丘像及一切像。若於夢中。若坐禪時。以
T2122_.53.0913c05: 摩尼珠印印彼臂。印文上有除罪字。得此字
T2122_.53.0913c06: 已。還入僧中。如本説戒。若優婆塞得此字
T2122_.53.0913c07: 者。不障出家。設不得此字。便於空中有聲
T2122_.53.0913c08: 唱言。罪滅罪滅。若無空聲使知毘尼者夢見
T2122_.53.0913c09: 虚空藏。告言。毘尼菩薩。某甲比丘。某甲優
T2122_.53.0913c10: 婆塞。更令懺悔。一日乃至七日。禮三十五
T2122_.53.0913c11: 佛虚空藏菩薩力故。汝罪輕微。知法者復教
T2122_.53.0913c12: 令塗治圊厠。經八百日。日日告言。汝作不
T2122_.53.0913c13: 淨事。汝今一心塗一切圊厠。莫令人知。塗
T2122_.53.0913c14: 已澡浴。禮三十五佛。稱虚空藏。向十二部
T2122_.53.0913c15: 經五體投地。説汝過惡。如是懺悔復經三七
T2122_.53.0913c16: 日。爾時智者。應集親厚於佛像前稱三十五
T2122_.53.0913c17: 佛名稱虚空藏名。文殊師利賢劫菩薩爲其
T2122_.53.0913c18: 作證。更白羯磨如前受戒。此人苦行力故罪
T2122_.53.0913c19: 報永除。不障三種菩薩業。佛告優波離。汝持
T2122_.53.0913c20: 是觀虚空藏法。爲未來世無愧慚衆生多犯
T2122_.53.0913c21: 惡者。廣分別説。説是語時。虚空藏結跏趺
T2122_.53.0913c22: 坐放金色光。如意珠中現三十五佛已。白佛
T2122_.53.0913c23: 言。世尊。我此如意珠寶説首楞嚴坐是故衆
T2122_.53.0913c24: 生見此珠者。得如意自在。爾時世尊勅優波
T2122_.53.0913c25: 離。汝持此經不得多衆廣説但爲一人持毘
T2122_.53.0913c26: 尼者。爲未來世無眼衆生作眼目故。愼莫忘
T2122_.53.0913c27: 失。時優波離聞佛所説歡喜奉行
T2122_.53.0913c28: 又依佛名經云。爾時佛告舍利弗。若善男子
T2122_.53.0913c29: 善女人求阿耨菩提者。當先懺悔一切諸罪。
T2122_.53.0914a01: 若比丘犯四重。比丘尼犯八重戒。式叉摩那
T2122_.53.0914a02: 沙彌沙彌尼犯出家根本。若優婆塞犯優婆
T2122_.53.0914a03: 夷重戒。若優婆夷犯優婆塞重戒。乞懺悔者。
T2122_.53.0914a04: 當淨洗浴著新淨衣不食葷辛。當在靜處修
T2122_.53.0914a05: 治室内。以好華幡莊嚴道場。香泥塗地。懸
T2122_.53.0914a06: 四十九枚幡。莊嚴佛座。安置佛像。燒種種
T2122_.53.0914a07: 香。散種種華。興大慈悲。願苦衆生未度者
T2122_.53.0914a08: 令度。於一切衆生下心如僮僕心。若比丘犯
T2122_.53.0914a09: 四重禁。如是晝夜四十九日。當對八清淨僧
T2122_.53.0914a10: 發露所犯罪。七日一對發露。至心殷重悔昔
T2122_.53.0914a11: 所作。一心歸命十方諸佛。稱名禮拜。隨力隨
T2122_.53.0914a12: 分。如是志心滿四十九日。罪必除滅。是人
T2122_.53.0914a13: 得清淨。時當有相現。若於覺中。若於夢中。
T2122_.53.0914a14: 十方諸佛與其記別。或見菩薩與其記別。將
T2122_.53.0914a15: 詣道場共爲己伴。或與摩頂永滅罪相。或自
T2122_.53.0914a16: 見身入大會中處在衆次。或見現身處衆説
T2122_.53.0914a17: 法。或見法師淨行沙門將詣道場示其諸佛。
T2122_.53.0914a18: 舍利弗。若比丘懺悔罪時。若見如是相者。當
T2122_.53.0914a19: 知是人罪垢得滅。除不志心。若比丘尼懺悔
T2122_.53.0914a20: 八重罪者。當如比丘法滿足四十九日當得
T2122_.53.0914a21: 清淨除不＊志心。若優婆塞優婆夷懺悔重戒。
T2122_.53.0914a22: 應當志心恭敬三寶。若見沙門。恭敬禮拜生
T2122_.53.0914a23: 難遭想。當請詣道場設種種供養。當請一比
T2122_.53.0914a24: 丘心敬重者就其發露所犯諸罪志心懺悔。
T2122_.53.0914a25: 一心歸命十方諸佛稱名禮拜。如是滿足七
T2122_.53.0914a26: 日必得清淨。除不＊志心。舍利弗。若比丘比
T2122_.53.0914a27: 丘尼優婆塞優婆夷。欲懺悔諸罪。當洗浴著
T2122_.53.0914a28: 新淨衣修治室内。敷好高座安置佛像。懸四
T2122_.53.0914a29: 十九枚幡。種種華香供養。誦此三十五佛
T2122_.53.0914b01: 名。日夜六時懺悔滿二十五日。滅四重八重
T2122_.53.0914b02: 等罪。式叉摩那沙彌沙彌尼亦如是
T2122_.53.0914b03: 又大方等陀羅尼經云。爾時文殊師利白佛
T2122_.53.0914b04: 言。世尊。若有比丘。世尊去世後毀四重禁。
T2122_.53.0914b05: 比丘尼毀八重禁。若菩薩。若沙彌沙彌尼優
T2122_.53.0914b06: 婆塞優婆夷。若毀如是一一諸戒。當云何滅
T2122_.53.0914b07: 如是等過。佛言。快哉文殊。乃能請問如是
T2122_.53.0914b08: 等事。汝慈悲勝故能發是問。汝若不發是問。
T2122_.53.0914b09: 我終不説彼惡。汝今諦聽。當爲汝説。若我去
T2122_.53.0914b10: 世後。若有惡律儀比丘毀四重禁。默受供養
T2122_.53.0914b11: 而不改悔。當知是比丘必受地獄苦而無疑
T2122_.53.0914b12: 也。我今當出良藥救彼比丘。汝今諦聽。當爲
T2122_.53.0914b13: 汝説

T2122_.53.0914b14:

離婆離婆諦

一

仇呵仇呵帝

二

陀羅離帝

三

尼

T2122_.53.0914b15:

呵羅帝

四

毘摩離帝

五

莎呵

六

T2122_.53.0914b16: 文殊師利。此陀羅尼是過去七佛所宣。如
T2122_.53.0914b17: 是七七亦不可計數。亦不可計説。此陀羅
T2122_.53.0914b18: 尼救攝衆生。現在十方不可計不可數七佛。
T2122_.53.0914b19: 亦讀誦此陀羅尼救攝衆生。末世惡律儀比
T2122_.53.0914b20: 丘令其堅固住清淨地。若有比丘毀四重禁。
T2122_.53.0914b21: ＊志心憶念此陀羅尼。誦千四百遍已。乃一
T2122_.53.0914b22: 懺悔。請一比丘以爲證人。自陳其罪向形像
T2122_.53.0914b23: 前。八十七日懺悔已。是諸戒根若不還生。終
T2122_.53.0914b24: 無是處。若不堅固阿耨菩提心。亦無是處。
T2122_.53.0914b25: 又文殊師利。云何當知得清淨戒。善男子。
T2122_.53.0914b26: 若其夢中見有師長手摩其頭。若父母婆羅
T2122_.53.0914b27: 門耆舊有徳人。若與飮食衣服臥具湯藥。當
T2122_.53.0914b28: 知是人住清淨戒。見如是一相者。應向師
T2122_.53.0914b29: 説如法。除滅如是罪咎。若比丘尼毀八重禁
T2122_.53.0914c01: 者。若欲除滅八重禁者。先請一比丘了知内
T2122_.53.0914c02: 外律者。陳其罪咎。向彼比丘。彼比丘應如
T2122_.53.0914c03: 法而教此内外律所説

T2122_.53.0914c04:

阿隷離婆其羅帝

一

羅帝婆

二

摩羅帝

三

呵

T2122_.53.0914c05:

摩羅帝

四

莎呵

五

T2122_.53.0914c06: 善男子。此陀羅尼若有讀誦受持如法修行。
T2122_.53.0914c07: 九十七日。誦四十九遍。乃一懺悔。隨師應
T2122_.53.0914c08: 行。是諸惡業若不除滅。終無是處。若於夢
T2122_.53.0914c09: 中見如上事。當知彼尼住清淨地具清淨戒。
T2122_.53.0914c10: 若有沙彌沙彌尼優婆塞優婆夷毀諸禁戒
T2122_.53.0914c11: 者。亦應請一比丘了知内外律者。向形像前。
T2122_.53.0914c12: 若尊經般若前。自陳其過。向此比丘説。此
T2122_.53.0914c13: 比丘應教淨律之法所＊説

T2122_.53.0914c14:

伊伽羅帝

一

慕伽羅帝

二

阿帝摩羅帝

三

郁伽

T2122_.53.0914c15:

羅帝

四

婆羅帝婆

五

座羅伽竭帝

六

座羅竭

T2122_.53.0914c16:

帝

七

豆羅奢竭帝

八

毘奢竭帝

九

離婆竭帝

十

T2122_.53.0914c17:

婆羅隷阿隷

十一

其羅隷阿隷

十二

持羅隷阿

T2122_.53.0914c18:

隷

十三

其蘭隷阿隷

十四

提蘭隷阿隷

十五

毘

T2122_.53.0914c19:

羅隷阿隷

十六

莎呵

十七

華千
T2122_.53.0916c16: 斤不如眞金一兩。造罪雖多不如少善。既對
T2122_.53.0916c17: 佛造愆。還同盲人向僧懺悔。罪無自性。從縁
T2122_.53.0916c18: 而滅。故業報差別經偈云
T2122_.53.0916c19:     若人造重罪作已深自責
T2122_.53.0916c20:     懺悔更不造能拔根本業
T2122_.53.0916c21: 既知眞僞即知所縁罪業。從事而生。惑情障
T2122_.53.0916c22: 解。迷而不覺。故有斯罪。如雲覆日如闇冥
T2122_.53.0916c23: 室。今之＊寤心縁理而生。解興惑喪。如光滅
T2122_.53.0916c24: 暗。前心雖起重罪。後念觀理。妄心即滅妄境
T2122_.53.0916c25: 不生。久熏不已業種自亡。故未曾有經云。前
T2122_.53.0916c26: 心作惡如雲覆日。後心起善如炬消暗。又大
T2122_.53.0916c27: 集經云。如百年垢衣可於一日澣令鮮淨。如
T2122_.53.0916c28: 是百千劫中所集諸不善業。以佛法力故善
T2122_.53.0916c29: 順思惟。可於一日一時盡能消滅也
T2122_.53.0917a01: 儀式部第五
T2122_.53.0917a02: 此之一門行者欲懺。要對三寶勝縁境前。偏
T2122_.53.0917a03: 袒露膞脱去巾履。女人不勞袒髆具服威儀。
T2122_.53.0917a04: 合掌恭敬。請一大徳耆年宿邁自心敬者。先
T2122_.53.0917a05: 當奉請十方三寶以爲良縁。故人述偈云
T2122_.53.0917a06:     歸命十方一切佛頂禮無邊淨覺海
T2122_.53.0917a07:     亦禮妙法不思議眞如自性清淨藏
T2122_.53.0917a08:     住於極愛一子地得道得果諸聖人
T2122_.53.0917a09:     我以身口清淨意咸各歸命稽首禮
T2122_.53.0917a10: 然後請懺悔主云
T2122_.53.0917a11: 大徳一心念。我弟子某甲。今請大徳爲懺悔
T2122_.53.0917a12: 阿闍梨。願大徳爲我作懺悔阿闍梨。我依大

T2122_.53.0917a13:

徳故得懺悔。慈愍故

一遍亦得
三遍彌善

T2122_.53.0917a14: 第二懺悔師先教識前罪性輕重。具如初意。
T2122_.53.0917a15: 依論懺悔總有四種。一更相易脱懺。是凡夫
T2122_.53.0917a16: 下品懺法。二永斷相續懺。是上品凡夫懺法。
T2122_.53.0917a17: 三焦業懺。是賢人懺法。四滅業懺。是聖人懺
T2122_.53.0917a18: 法。前二是事中懺敵對而除。未能滅業且伏
T2122_.53.0917a19: 而不起。由不依理觀未入聖位。雖得免非未
T2122_.53.0917a20: 來不入惡道。然此業性常在以熏成種。故如
T2122_.53.0917a21: 人斫樹但去枝條其根仍在。後二懺悔要須
T2122_.53.0917a22: 縁空＊寤理心境虚融。常須作意見諦漸修。然
T2122_.53.0917a23: 後得滅。今且依第二凡夫永斷相續懺。令業
T2122_.53.0917a24: 伏不行。常依善友發大誓願。臨命終時亦得
T2122_.53.0917a25: 隨願往生十方淨土永離三惡。以住娑婆恐
T2122_.53.0917a26: 心怯弱不能堅固。意欲退者。當以五法佐助
T2122_.53.0917a27: 得不悔果。一信。二慚。三愧。四善知識。五宗
T2122_.53.0917a28: 敬戒。一信者爲道源功徳母。一切善法因之
T2122_.53.0917a29: 而生。二慚者。自不作罪。三愧者。不教他作
T2122_.53.0917b01: 罪。又慚者。内自羞人。愧者。羞天。有慚愧故
T2122_.53.0917b02: 則能恭敬父母師長一切凡聖。善知識者
T2122_.53.0917b03: 是全梵行。戒者是汝大師故。三寶是凡聖
T2122_.53.0917b04: 所依。故須歸敬。戒師臨時種種開誘令發大
T2122_.53.0917b05: 心永斷後犯。臨時誡勗不可預述
T2122_.53.0917b06: 洗懺部第六
T2122_.53.0917b07: 如舍利弗悔過經云。佛言。若有善男子善女
T2122_.53.0917b08: 人。欲求阿羅漢道。欲求辟支佛道。欲求佛
T2122_.53.0917b09: 道者。欲知去來之事者。常以平旦日中日入
T2122_.53.0917b10: 人定夜半雞鳴時。澡漱正衣服。叉手拜十
T2122_.53.0917b11: 方佛。自在所向。當悔過言
T2122_.53.0917b12: 某等宿命從無數劫以來。所犯過惡。至今世
T2122_.53.0917b13: 所犯婬劮。所犯瞋怒。所犯愚癡。不知佛時。
T2122_.53.0917b14: 不知法時。不知比丘僧時。不知善惡時。若
T2122_.53.0917b15: 身有犯過。若口犯過。若心犯過。若意欲害
T2122_.53.0917b16: 佛。嫉惡經道。若鬪比丘僧。若殺阿羅漢。若
T2122_.53.0917b17: 自殺父母。若犯身三口四意三。自殺生。教人
T2122_.53.0917b18: 殺生。見人殺生代其喜。身自行盜。教人行盜。
T2122_.53.0917b19: 見人行盜代其喜。身自欺人。教人欺人。見人
T2122_.53.0917b20: 欺人代其喜。身自兩舌。教人兩舌。見人兩
T2122_.53.0917b21: 舌代其喜。身自罵詈。教人罵詈。見人罵詈
T2122_.53.0917b22: 代其喜。身自妄言。教人妄言。見人妄言代
T2122_.53.0917b23: 其喜。身自嫉妬。教人嫉妬。見人嫉妬代其
T2122_.53.0917b24: 喜。身自貪餮。教人貪餮。見人貪餮代其喜。
T2122_.53.0917b25: 身自不信。教人不信。見人不信代其喜。不
T2122_.53.0917b26: 信作善得善作惡得惡。見人作惡代其喜。身
T2122_.53.0917b27: 自盜佛寺中財物。若比丘僧財物。教人行
T2122_.53.0917b28: 盜。見人行盜代其喜。身自輕稱小斗短尺欺
T2122_.53.0917b29: 人。以重稱大斗長尺侵人。見人侵人代其
T2122_.53.0917c01: 喜。身自故作賊。教人作賊。見人作賊代其
T2122_.53.0917c02: 喜。身自惡逆。教人惡逆。見人惡逆代其喜。身
T2122_.53.0917c03: 諸所更以來生五處者。在泥犁中時。在禽獸
T2122_.53.0917c04: 中時。在薜荔中時。在人中時。在天中時。身在
T2122_.53.0917c05: 此五逆中生時。所犯過惡。不孝父母。不孝
T2122_.53.0917c06: 於師。不敬於善友。不敬於善沙門道人。不
T2122_.53.0917c07: 敬長老。輕易父母。輕易於師父。輕易求阿羅
T2122_.53.0917c08: 漢道者。輕易求辟支佛道者。若誹謗嫉妬之。
T2122_.53.0917c09: 見佛道言非。見惡道言是。見正言不正。見不
T2122_.53.0917c10: 正言正。某等諸所作過惡。願從十方諸佛求
T2122_.53.0917c11: 哀悔過。令某等今世不犯此過殃。令某等後
T2122_.53.0917c12: 世亦不被此過殃。所以從十方諸佛求哀者。
T2122_.53.0917c13: 何佛能洞視徹聽。不敢於佛前欺。某等有
T2122_.53.0917c14: 過惡不敢覆藏。從今以後皆不敢復犯
T2122_.53.0917c15: 佛語舍利弗。若有善男子善女人。意不欲入
T2122_.53.0917c16: 三塗者。諸所作過皆當悔過。不當覆藏。不
T2122_.53.0917c17: 欲生邊地無三寶處。皆當悔過。不當覆藏。乃
T2122_.53.0917c18: 至欲得三乘道果者。皆當悔過。不當覆藏。
T2122_.53.0917c19: 佛語舍利弗。若使天下男子女人。皆得阿羅
T2122_.53.0917c20: 漢及辟支佛。若有人供養天下阿羅漢辟支
T2122_.53.0917c21: 佛滿千。不如持悔過經於晝夜各三過讀一
T2122_.53.0917c22: 日其得福勝供養天下阿羅漢辟支佛。百倍
T2122_.53.0917c23: 千倍萬倍億倍。又依普賢觀經云。懺悔六根
T2122_.53.0917c24: 本意。由業障故。不淨六根。具造十惡。處處
T2122_.53.0917c25: 貪著。遍六情根。此六根業枝條華葉。悉滿
T2122_.53.0917c26: 三界一切生處。増長無明。今欲懺悔。廣請
T2122_.53.0917c27: 諸佛菩薩。讀誦大乘＊志心徹倒。發願求破
T2122_.53.0917c28: 壞身心一切惡業。念念之中得見普賢十方
T2122_.53.0917c29: 諸佛。故説偈云
T2122_.53.0918a01:     若有眼根惡業障説不淨
T2122_.53.0918a02:     但當誦大乘思念第一義
T2122_.53.0918a03:     是名懺悔眼盡諸不善業
T2122_.53.0918a04:     耳根聞亂聲壞亂和合義
T2122_.53.0918a05:     由是起狂亂猶如癡 &T026260;

猴
T2122_.53.0918a06:     但當誦大乘觀法空無相
T2122_.53.0918a07:     永離一切惡天耳聞十方
T2122_.53.0918a08:     鼻根著諸香隨染起諸觸
T2122_.53.0918a09:     如此狂惑鼻隨染生諸塵
T2122_.53.0918a10:     若誦大乘經觀法如實際
T2122_.53.0918a11:     永離諸惡業後世不復生
T2122_.53.0918a12:     舌根起五種惡口不善業
T2122_.53.0918a13:     若欲自調順應勤修慈心
T2122_.53.0918a14:     思法眞寂義無諸分別相
T2122_.53.0918a15:     心根如 &T026260;

猴無有暫停時
T2122_.53.0918a16:     若欲折伏者當誦大乘經
T2122_.53.0918a17:     念佛大覺身力無畏所成
T2122_.53.0918a18:     身爲機關主如塵隨風轉
T2122_.53.0918a19:     六賊游戲中自在無罣礙
T2122_.53.0918a20:     若欲滅此惡永離諸塵勞
T2122_.53.0918a21:     當處涅槃城安樂心澹怕
T2122_.53.0918a22:     但當誦大乘念諸菩薩母
T2122_.53.0918a23:     無量勝方便從思實相得
T2122_.53.0918a24:     如此等六法名爲六情根
T2122_.53.0918a25:     一切業障海皆從妄相生
T2122_.53.0918a26:     若欲懺悔者端坐念實相
T2122_.53.0918a27:     衆罪如霜露慧日能消除
T2122_.53.0918a28:     是故應志心懺悔六情根
T2122_.53.0918a29: 述曰。余自勤力檢討一切經論。雖復教人總
T2122_.53.0918b01: 懺罪法。然文多散落不可具録。將前二經懺
T2122_.53.0918b02: 文稍略。所以偏引出之。竊尋衆生無始至今
T2122_.53.0918b03: 造過極多。名數塵沙。若依前懺。又恐洗蕩不
T2122_.53.0918b04: 可周淨。今此已下更依隋代曇遷靈裕二法
T2122_.53.0918b05: 師。總懺十惡。冀望周悉。雖是凡夫所撰。然
T2122_.53.0918b06: 文義皆採拾地持經論聖意。而纉集之。依之
T2122_.53.0918b07: 修行皆合佛意。古今諸徳懺文甚多。比校周
T2122_.53.0918b08: 悉未能逾下二文也

T2122_.53.0918b09:

十惡懺文

曇遷法
師撰文

T2122_.53.0918b10: 弟子某甲。普爲一切法界衆生。發露無始已
T2122_.53.0918b11: 來所作罪業。或殺害君親及眞人羅漢。兵戈
T2122_.53.0918b12: 征討鋒刃殺戮。游獵禽獸網捕蟲魚。或經作
T2122_.53.0918b13: 惡王刑罰差濫。乃至含靈禀性蠢動。凡諸
T2122_.53.0918b14: 生類殘害殺傷。及猛獸鷙鳥遞相噉食。或盜
T2122_.53.0918b15: 佛物法物僧物及他財寶。居官因事納貨受
T2122_.53.0918b16: 財。或非己室家外行婬穢。莫簡親屬不避僧
T2122_.53.0918b17: 尼。横起愛憎妄相妬忌。或虚詐妄語誑惑
T2122_.53.0918b18: 君親。不知不見言知言見。憑託鬼神詭誑世
T2122_.53.0918b19: 俗。或讒諂兩舌鬪亂二邊。將此惡言向彼陳
T2122_.53.0918b20: 説。持彼惡語復向此論。阻隔君臣離間骨
T2122_.53.0918b21: 肉。一切和合由其破壞。或出言麁獷毀訾
T2122_.53.0918b22: 他人。呵叱任情罵詈在口。或不以正言。乃
T2122_.53.0918b23: 爲綺語。説善爲惡。以臭爲香。名長爲短。説
T2122_.53.0918b24: 白爲黒。謬言詭語調弄於人。或志在貪味。求
T2122_.53.0918b25: 取不節。性多瞋忿。恚怒自纒。或不識正理迷
T2122_.53.0918b26: 惑邪見。謗佛法僧説無因果。不信修善受人
T2122_.53.0918b27: 天樂。不信爲惡受地獄苦。或謂此身無因而
T2122_.53.0918b28: 得。或謂未來斷無因果。毀壞塔寺焚燒經
T2122_.53.0918b29: 典。融刮佛像以取金銅。汚穢伽藍違越禁戒。
T2122_.53.0918c01: 或飮酒噉肉及食五辛。愚癡邪見無惡不造。
T2122_.53.0918c02: 凡此所陳十種惡業。自作教他。見作隨喜。從
T2122_.53.0918c03: 無始已來定有斯罪。以罪因縁能令衆生墮
T2122_.53.0918c04: 於地獄畜生餓鬼。若生人間短命多病。常處
T2122_.53.0918c05: 卑賤。及以貧窮。共人有財不得自在。婦不
T2122_.53.0918c06: 良謹。二妻相諍。多被謗毀。爲人誑惑。所有
T2122_.53.0918c07: 眷屬弊惡破壞。不値好語常聞惡聲。凡所陳
T2122_.53.0918c08: 説＊常有諍訟。假説眞言人不信受。吐發音
T2122_.53.0918c09: 辭又不辯正。貪財無厭所求不獲。常爲他
T2122_.53.0918c10: 人伺其長短。不善知識共相惱害。＊常生邪
T2122_.53.0918c11: 見之家。常懷諂曲之心。無始已來十不善業。
T2122_.53.0918c12: 皆從煩惱邪見而生。令依佛性正見力故。發
T2122_.53.0918c13: 露懺悔。皆得除滅。譬如明珠投之濁水以珠
T2122_.53.0918c14: 威徳水即澄清。佛性威徳亦復如是。投諸衆
T2122_.53.0918c15: 生四重五逆煩惱濁水皆即澄清。弟子某甲
T2122_.53.0918c16: 及一切法界衆生。自從今身乃至成佛。願
T2122_.53.0918c17: 更不造此等諸罪。歸命敬禮常住三寶。懺悔
T2122_.53.0918c18: 已訖次禮懺功徳發願説偈云
T2122_.53.0918c19:     願於未來世見無量壽佛
T2122_.53.0918c20:     無邊功徳身我及餘信者
T2122_.53.0918c21:     既見彼佛已願得離垢眼
T2122_.53.0918c22:     成無上菩提普及於含識

T2122_.53.0918c23:

總懺十惡偈文

靈裕法
師撰＊文

T2122_.53.0918c24:     自惟我生死過去無初際
T2122_.53.0918c25:     乃至於今生相續不斷絶
T2122_.53.0918c26:     愚癡暗覆故三毒火常然
T2122_.53.0918c27:     雖有身與心而不能自＊寤
T2122_.53.0918c28:     徒蒙一切佛放智慧日光
T2122_.53.0918c29:     照我二種身亦未之知覺
T2122_.53.0919a01:     懷惑生諸趣無類而不更
T2122_.53.0919a02:     諦思此因縁誰非己眷屬
T2122_.53.0919a03:     又念諸衆生元同一心海
T2122_.53.0919a04:     因妄想識浪幻起諸趣身
T2122_.53.0919a05:     是身無種種與我同如性
T2122_.53.0919a06:     因於失念故彼我分別生
T2122_.53.0919a07:     由之起愛憎常共相鬪諍
T2122_.53.0919a08:     日夜懷嫌恨思念相報及
T2122_.53.0919a09:     遂於衆生中無一不傷害
T2122_.53.0919a10:     貪奪於資生非分起染欲
T2122_.53.0919a11:     虚誑無實語惡口不擇言
T2122_.53.0919a12:     兩舌相破壞綺語調弄人
T2122_.53.0919a13:     貪海無厭足瞋火然復然
T2122_.53.0919a14:     邪見背正教諂曲無誠信
T2122_.53.0919a15:     違犯諸如來一切清淨戒
T2122_.53.0919a16:     嫌恨與愛憎無心而不有
T2122_.53.0919a17:     是罪若不懺長夜熏自心
T2122_.53.0919a18:     積熏而不已變成地獄處
T2122_.53.0919a19:     及與諸苦具諸佛於爾時
T2122_.53.0919a20:     皆悉不能救唯除自發露
T2122_.53.0919a21:     所造諸愆咎應佛菩薩心
T2122_.53.0919a22:     隨順本淨性無始時無明
T2122_.53.0919a23:     自此漸微薄是故懷慚愧
T2122_.53.0919a24:     深心悔諸罪願佛放慈光
T2122_.53.0919a25:     照及苦衆生所有煩惱聚
T2122_.53.0919a26:     皆令悉消滅自性清淨心
T2122_.53.0919a27:     從此至究竟平等眞法界

T2122_.53.0919a28:

於今得圓滿

下有六行偈長安延
興寺玄琬律師撰

T2122_.53.0919a29:     傷己無始隨自心順入欲流墮洄澓
T2122_.53.0919b01:     於中孤獨無救護具造無邊百種苦
T2122_.53.0919b02:     所受諸苦時報定諸佛威神不能救
T2122_.53.0919b03:     困逼事窮苦對至方乃有此一念＊寤
T2122_.53.0919b04:     以其無明曀膜厚三毒之火常熾然
T2122_.53.0919b05:     意欲遠離不能離如癕已熟待破時
T2122_.53.0919b06:     唯願諸佛放慈光時復照及極苦者
T2122_.53.0919b07:     往昔所造三業罪及今現起一切惡
T2122_.53.0919b08:     未來應生諸煩惱頂禮懺悔願滅除
T2122_.53.0919b09: 頌曰
T2122_.53.0919b10:     五體悔前朝三屈懺中夕
T2122_.53.0919b11:     鳴椎誡旭旦哀我苦勞役
T2122_.53.0919b12:     引目寓金言悲傷塵垢積
T2122_.53.0919b13:     咄哉形非我嗟往＊常沈溺
T2122_.53.0919b14:     踟躕歧路危揮手謝中析
T2122_.53.0919b15:     洗滌歸誠懺皎潔凌雲釋
T2122_.53.0919b16:     蕭索業苦離＊昇陟隨縁益
T2122_.53.0919b17:     雖未齊高蹤且免幽途歴

T2122_.53.0919b18:

感應縁

略引
三驗

T2122_.53.0919b19: 晋沙門慧達　梁沙門法寵　唐沙門徳美
T2122_.53.0919b20: 晋沙門慧達。姓劉名薩荷。西河離石人也。
T2122_.53.0919b21: 未出家時長於軍旅。不聞佛法。尚武好畋
T2122_.53.0919b22: 獵。年三十一暴病而死。體尚温柔。家未殮。
T2122_.53.0919b23: 至七日而蘇。説云。將盡之時。見有兩人執縛
T2122_.53.0919b24: 將去。向西北行。路轉高稍得平衢。兩邊列
T2122_.53.0919b25: 樹。見有一人執弓帶劍當衢而立。指語兩人
T2122_.53.0919b26: 將荷西行。見屋舍甚多白壁赤柱。荷入一家。
T2122_.53.0919b27: 有女子美容服。荷就乞食。空中聲言。勿與
T2122_.53.0919b28: 之也。有人從地踊出。執鐵杵將欲撃之。荷
T2122_.53.0919b29: 遽走歴入十許家皆然。遂無所得。復西北行
T2122_.53.0919c01: 見一嫗乘車。與荷一卷書。荷受之。西至一家。
T2122_.53.0919c02: 館宇華整。有嫗坐于戸外。口中虎牙。屋内床
T2122_.53.0919c03: 帳光麗。竹席青几。復有女子處之。問荷得
T2122_.53.0919c04: 書來不。荷以書卷與之。女取餘書比之。俄見
T2122_.53.0919c05: 兩沙門。謂荷汝識我不。荷答不識。沙門曰。
T2122_.53.0919c06: 今宜歸命釋迦文佛。荷如言發念。因隨沙門
T2122_.53.0919c07: 倶行。遙見一城。類長安城。而色甚黒。蓋鐵
T2122_.53.0919c08: 城也。見人身甚長大。膚黒如漆。頭髮曳地。
T2122_.53.0919c09: 沙門曰。地獄中鬼也。其處甚寒。有氷如席。
T2122_.53.0919c10: 飛散著人頭頭斷。著脚脚斷。二沙門云。此
T2122_.53.0919c11: 寒氷獄也。荷便自識宿命知兩沙門。往維
T2122_.53.0919c12: 衞佛時並其師也。作沙彌時。以犯俗罪不得
T2122_.53.0919c13: 受戒。世雖有佛竟不得見。從再得人身。一
T2122_.53.0919c14: 生羌中。今生晋中。又見從伯在此獄裏。謂荷
T2122_.53.0919c15: 曰。昔在鄴時不知事佛。見人灌像聊試學之。
T2122_.53.0919c16: 而不肯還直。今故受罪。猶有灌福幸得生天。
T2122_.53.0919c17: 次見刀山地獄。次第經歴觀見甚多。獄獄異
T2122_.53.0919c18: 城不相雜厠。人數如沙。不可稱計。楚毒科
T2122_.53.0919c19: 法。略與經説相符。自荷履踐地獄。示有光
T2122_.53.0919c20: 景。俄而忽見金色。暉明皎然。見人長二丈
T2122_.53.0919c21: 許。相好嚴華體黄金色。左右竝曰。觀世大
T2122_.53.0919c22: 士也。皆起迎禮。有二沙門。形質相類。竝行
T2122_.53.0919c23: 而東。荷作禮畢。菩薩具爲説法可千餘言。
T2122_.53.0919c24: 末云。凡爲亡人設福。若父母兄弟。爰至七
T2122_.53.0919c25: 世姻媾親戚朋友路人。或在精舍。或在家中。
T2122_.53.0919c26: 亡者受苦即得免脱。七月望日沙門受臘。此
T2122_.53.0919c27: 時設供彌爲勝也。若割器物以充供養。器
T2122_.53.0919c28: 器摽題言。爲某人親奉上三寶。福施彌多其
T2122_.53.0919c29: 慶逾速。沙門白衣見身爲過及宿世之罪種
T2122_.53.0920a01: 種惡業。能於衆中盡自發露。不失事條勤誠
T2122_.53.0920a02: 懺悔者。罪即消滅。如其弱顏羞慚恥於大衆
T2122_.53.0920a03: 露其過者。可在屏處。默自記説。不失事者。
T2122_.53.0920a04: 罪亦降滅。若有所遺漏非故隱蔽。雖不獲
T2122_.53.0920a05: 免受報稍輕。若不能悔無慚愧心。此名執過
T2122_.53.0920a06: 不返。命終之後剋墜地獄。又他造塔及與堂
T2122_.53.0920a07: 殿。雖復一土一木若染若碧。率誠供助。獲
T2122_.53.0920a08: 福甚多。若見塔殿。或有草穢。不加耘除。蹈
T2122_.53.0920a09: 之而行。禮拜功徳隨即盡矣。又曰。經者尊
T2122_.53.0920a10: 典化導之津。波羅蜜經功徳最勝。首楞嚴亦
T2122_.53.0920a11: 其次也。若有善人讀誦經處。其地皆爲金剛。
T2122_.53.0920a12: 但肉眼衆生不能見耳。能勤諷持不墮地獄。
T2122_.53.0920a13: 波若定本及如來鉢。後當東至漢地。能立
T2122_.53.0920a14: 一善於此經鉢。受報生天倍得功徳。所説甚
T2122_.53.0920a15: 廣。略要載之。荷臨辭去。謂曰。汝應歴劫
T2122_.53.0920a16: 備受罪報。以嘗聞經法生歡喜心。今當見受
T2122_.53.0920a17: 輕報一過便免。汝得濟活可作沙門。雒陽臨
T2122_.53.0920a18: 淄建業鄮陰成都五處。並有阿育王塔。又
T2122_.53.0920a19: 呉中兩石像。育王所使鬼神造也。頗得眞相。
T2122_.53.0920a20: 能往禮者不墮地獄。語已東行。荷作禮而
T2122_.53.0920a21: 別。出南大道。廣百餘歩。道上行者不可稱
T2122_.53.0920a22: 計。道邊有高座。高數十丈。有沙門坐之。左
T2122_.53.0920a23: 右僧衆列倚甚多。有人執筆北面而立。謂
T2122_.53.0920a24: 荷曰。在襄陽時何故殺鹿。跪答曰。他人射
T2122_.53.0920a25: 鹿我加創耳。又不噉肉何縁受報。時即見襄
T2122_.53.0920a26: 陽殺鹿之地。草樹山澗忽然滿目。所乘黒馬
T2122_.53.0920a27: 並皆能言。悉證荷殺鹿年月時日。荷懼然無
T2122_.53.0920a28: 對。須臾有人以叉叉之投 &T055114;

湯中。自視四體
T2122_.53.0920a29: 潰然爛碎。有風吹身聚小岸邊。忽焉不覺
T2122_.53.0920b01: 還復全形。執筆者復問。汝又射雉。亦嘗殺
T2122_.53.0920b02: 雁。言已又投 &T055114;

湯。如前爛法。受此報已乃
T2122_.53.0920b03: 遣荷去。入一大城。有人居焉。謂荷曰。汝受
T2122_.53.0920b04: 輕報又得還生。是福力所扶。而今以後復
T2122_.53.0920b05: 作罪不。乃遣人送荷。遙見故身意不欲還。
T2122_.53.0920b06: 送人推引。久久乃附形而得蘇活。奉法精勤。
T2122_.53.0920b07: 遂即出家。字曰慧達。太元末尚在京師。後往

T2122_.53.0920b08:

許昌。不知所終

右此一驗
出冥祥記

T2122_.53.0920b09: 梁楊都宣武寺沙門法寵。姓馮。南陽冠軍人
T2122_.53.0920b10: 也。年三十八。正勝寺法願道人。善通樊許
T2122_.53.0920b11: 之術。謂寵曰。君年滿當死。無可避處。唯祈
T2122_.53.0920b12: 誠諸佛懺悔先愆排脱。或可冀耳。寵因引鏡
T2122_.53.0920b13: 驗之。見面有黒氣。於是貨賣衣鉢資餘併市
T2122_.53.0920b14: 香供。飛舟東逝。直至海鹽。居在光興閑房禮
T2122_.53.0920b15: 懺。杜絶人物。晝忘食息。夜不解衣。迄至
T2122_.53.0920b16: 四十歳暮之夕。忽覺兩耳腫痛。彌生＊悑懼。
T2122_.53.0920b17: 其夜懺達四更。聞戸外有人言曰。君死業已
T2122_.53.0920b18: 盡。遽即開戸都無所見。明晨借問。僉言。黒
T2122_.53.0920b19: 氣都除兩耳。乃是生骨。斯實由懺蕩之殷故
T2122_.53.0920b20: 使延壽也。以普通五年三月十六日。卒于所

T2122_.53.0920b21:

住。春秋七十有四

右此一驗出
梁高僧傳

T2122_.53.0920b22: 唐京師會昌寺釋徳美。姓王。清河臨清縣人。
T2122_.53.0920b23: 年在童稚天然樂善。口有所演常歌讃唄。擁
T2122_.53.0920b24: 塵聚戲必先爲塔。毎見形像生知禮敬。由是
T2122_.53.0920b25: 親故密而異之。知非紹俗之嗣也。任從師學。
T2122_.53.0920b26: 十九出家。雖經論備閲。而以律要在心。故
T2122_.53.0920b27: 四分一部博通心首。往太白山。誦佛名一部
T2122_.53.0920b28: 一十二卷。毎行懺時誦而加拜。布服蔬食不
T2122_.53.0920b29: 衣皮帛。初依九隴太白僧邕禪師受業。後住
T2122_.53.0920c01: 京師慧雲寺。値靜默禪師。又從請業。毎至
T2122_.53.0920c02: 夏禮懺將散道場。去期七日苦加勇勵。萬五
T2122_.53.0920c03: 千佛日別一遍。精誠難及。多感徴祥。自從
T2122_.53.0920c04: 小至終美禮千遍。承師靜默。大有福徳。嘗
T2122_.53.0920c05: 於興善。年別千僧七日行道。期滿厚嚫。人
T2122_.53.0920c06: 奉十縑。將及散晨外起加倍。故自開皇之末。
T2122_.53.0920c07: 終於大業十年。年別大施。其例咸爾。默將
T2122_.53.0920c08: 滅度。以普福田用委於美。美頂行之。悲敬
T2122_.53.0920c09: 兩田年別一會。又普盆錢夏末常施。大業末
T2122_.53.0920c10: 中夏召千僧七日行道。忽感異人。形服率麗
T2122_.53.0920c11: 然。來告美曰。時既炎熱。何不作餅以用
T2122_.53.0920c12: 供養。且溲二十斛麺作兩日調。明旦將設。
T2122_.53.0920c13: 半夜便起。打麺動案。人物驚亂并作切粥。
T2122_.53.0920c14: 以供大衆。須臾切麺命煮隨熟。千人同飽咸
T2122_.53.0920c15: 共欣慶。餅復堅韌一無所壞。試尋看匠。通
T2122_.53.0920c16: 問失所。合衆悲怪感招斯應。又至武徳之始。
T2122_.53.0920c17: 創立會昌。延美而住。乃於西院造懺悔堂。
T2122_.53.0920c18: 像設華嚴堂宇宏麗。誓共含生斷諸惡業。鎭
T2122_.53.0920c19: 長禮懺潔淨方等。欲有＊昇壇要憑美懺。又
T2122_.53.0920c20: 於一時井忽枯竭。懺徒駐立無由洗懺。美
T2122_.53.0920c21: 執香鑪臨井加祈。應時泉涌。過同舊足。時
T2122_.53.0920c22: 共歎怪。福力所資。所畜舍利。藏以寶函。隨
T2122_.53.0920c23: 身所往。必齎供養。毎有起塔祈請散給。精
T2122_.53.0920c24: 祈通感隨請皆給。又至秋夏常行徒跣。恐踏
T2122_.53.0920c25: 蟲蟻慈濟含生。又年別般舟一夏不坐。或止
T2122_.53.0920c26: 口過三年不言。或行不輕通禮七衆。或節儉
T2122_.53.0920c27: 衣食四分之一。如斯苦行其相寔繁。或生常
T2122_.53.0920c28: 輟想專固西方。口誦彌陀終于命盡。以貞觀
T2122_.53.0920c29: 十一年二月二十六日。合掌稱佛。卒于會
T2122_.53.0921a01: 昌。春秋六十矣。屍送南山鴟鳴堆。弟子等

T2122_.53.0921a02:

收骸起塔樹碑會昌。侍中于志寧爲文

右此一
驗出唐

T2122_.53.0921a03:

高僧
傳

T2122_.53.0921a04: 法苑珠林卷第八十六
T2122_.53.0921a05:
T2122_.53.0921a06:
T2122_.53.0921a07:
T2122_.53.0921a08: 法苑珠林卷第八十七
T2122_.53.0921a09: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0921a10:

受戒篇第八十七　

此有七部

T2122_.53.0921a11:   述意部　勸持部　三歸部　五戒部
T2122_.53.0921a12: 八戒部　十善部　三聚部
T2122_.53.0921a13: 述意部第一
T2122_.53.0921a14: 夫三界無安。猶如火宅。拔苦與樂。必須崇戒。
T2122_.53.0921a15: 經喩多種。且述三五。能渉遠路。喩之脚足。勝
T2122_.53.0921a16: 持一切。喩之大地。生長萬物。喩之時雨。善療
T2122_.53.0921a17: 衆病。喩之良醫。能消飢渇。喩之甘露。接濟沈
T2122_.53.0921a18: 溺。喩之橋梁。運度大海。喩之浮嚢。照除昏
T2122_.53.0921a19: 暗。喩之燈光。防非止惡。喩之戒善。歸趣解
T2122_.53.0921a20: 脱。終籍尸羅。莊飾法身。喩之瓔珞。如是之
T2122_.53.0921a21: 喩。亦有無量。豈不敬之。勵意奉持也
T2122_.53.0921a22: 勸持部第二
T2122_.53.0921a23: 如涅槃經云。欲見佛性證大涅槃。必須深心
T2122_.53.0921a24: 修持淨戒。若毀淨戒是魔眷屬。非我弟子。又
T2122_.53.0921a25: 大品經云。我若不持戒當墮三惡道中尚不得
T2122_.53.0921a26: 人身。況能成就衆生。淨佛國土具一切種智。
T2122_.53.0921a27: 又薩遮尼揵子經云。我若不持戒乃至不得
T2122_.53.0921a28: 疥癘野干身。何況當得功徳之身。又華嚴經
T2122_.53.0921a29: 偈云
T2122_.53.0921b01:     戒是無上菩提本應當具足持淨戒
T2122_.53.0921b02:     若能堅持於禁戒則是如來所讃歎
T2122_.53.0921b03: 又月燈三昧經。佛説偈言
T2122_.53.0921b04:     雖有色壽及多聞若無戒智猶禽獸
T2122_.53.0921b05:     雖處卑下少聞見能持淨戒名勝士
T2122_.53.0921b06: 又遺教經云。戒是正順解脱之本。又持此戒
T2122_.53.0921b07: 得生諸禪定。又奉此戒是汝大師。若我住世
T2122_.53.0921b08: 無異此也。又智度論云。若求大利當堅持戒。
T2122_.53.0921b09: 如惜重寶。如護身命。以戒是一切善法住處。
T2122_.53.0921b10: 又如無足欲行。無翅欲飛。無船欲濟。是不可
T2122_.53.0921b11: 得。若無淨戒欲得妙果。亦復如是。若棄捨此
T2122_.53.0921b12: 戒。雖復山居服藥食草與禽獸無異。若能持
T2122_.53.0921b13: 戒。香聞十方。名聲遠布。天人愛敬。所願皆
T2122_.53.0921b14: 得。持戒之人壽終之時。刀風解身筋脈斷
T2122_.53.0921b15: 絶心不怖畏。又地持論云。三十二相無差別
T2122_.53.0921b16: 因。皆持戒所得。若不持戒尚不得下賤人身。
T2122_.53.0921b17: 況復大人相報。又成實論云。道品樓觀以戒
T2122_.53.0921b18: 爲郭。禪定心城以戒爲柱。要佩戒印得入善
T2122_.53.0921b19: 衆。又薩婆多論云。佛告比丘。戒有四義。故
T2122_.53.0921b20: 毀者重於餘經。一戒是佛法平地。萬善由之
T2122_.53.0921b21: 生長。二一切佛子皆依戒住。若無戒者則無
T2122_.53.0921b22: 所依。一切衆生由戒而有。三戒是趣涅槃之
T2122_.53.0921b23: 初門。若無戒者則無由得入泥洹城。四戒是
T2122_.53.0921b24: 佛法瓔珞。能莊嚴佛法也。又何故律初集。
T2122_.53.0921b25: 以勝故。祕故。但諸契經不擇時人説而得名
T2122_.53.0921b26: 經。律則不爾。唯佛自説。要在僧中。故勝也。
T2122_.53.0921b27: 又依涅槃經云。如圓護持戒乃至沒命終不
T2122_.53.0921b28: 故犯。佛説喩云。如一羅刹隨度海者總乞浮
T2122_.53.0921b29: 嚢。度者答言。寧殺身命浮嚢叵得。羅刹復
T2122_.53.0921c01: 言。不肯全施見惠其半。彼人爾時亦不施與。
T2122_.53.0921c02: 如是展轉乞微塵許。彼人爾時乃至微塵亦
T2122_.53.0921c03: 不施與。菩薩摩訶薩持禁戒時亦復如是。煩
T2122_.53.0921c04: 惱羅刹教化菩薩令犯四重。護餘輕者菩薩
T2122_.53.0921c05: 不隨。勸犯僧殘菩薩不許。勸犯波逸提菩薩
T2122_.53.0921c06: 不肯。勸犯提舍尼菩薩不肯。勸犯突吉羅菩
T2122_.53.0921c07: 薩不隨。故經云。菩薩摩訶薩持四重禁及突
T2122_.53.0921c08: 吉羅。敬重堅固等無差別。作是願言。寧以
T2122_.53.0921c09: 此身投於熾然猛火深坑。終不毀犯三世諸
T2122_.53.0921c10: 佛禁戒。與居士女等而行不淨。復作是願。寧
T2122_.53.0921c11: 以熱鐵周匝纒身。終不敢以破戒之身受於
T2122_.53.0921c12: 信心檀越衣服。復作是願。寧以此口呑熱鐵
T2122_.53.0921c13: 丸。終不敢以破戒之口食於信心檀越飮食。
T2122_.53.0921c14: 復作是願。寧臥此身大熱鐵上。終不敢以破
T2122_.53.0921c15: 戒之身受信心檀越床臥敷具。復作是願。寧
T2122_.53.0921c16: 以此身受三百鉾。終不敢以破戒之身受信
T2122_.53.0921c17: 心檀越醫藥。復作是願。寧以此身投熱鐵 &T055114;

。
T2122_.53.0921c18: 終不敢以破戒之身受信心檀越房舍。復作
T2122_.53.0921c19: 是願。寧以鐵椎打碎此身令如微塵。終不敢
T2122_.53.0921c20: 以破戒之身受信心檀越禮拜。復作是願。寧
T2122_.53.0921c21: 以熱鐵挑其兩目。不以染心貪視好色。寧以
T2122_.53.0921c22: 鐵錐遍耳攙剌。不以染心聽受諸聲。寧以
T2122_.53.0921c23: 利刀割去其鼻。不以染心貪著諸香。寧以利
T2122_.53.0921c24: 刀割去其舌。不以染心貪著美味。寧以利斧
T2122_.53.0921c25: 斬斫其身。不以染心貪著諸觸。何以故。以
T2122_.53.0921c26: 是因縁能令行者墮於地獄餓鬼畜生。又發
T2122_.53.0921c27: 願言。菩薩護持如是諸禁戒已。悉以施與一
T2122_.53.0921c28: 切衆生。願令衆生得清淨戒。不折戒。不退
T2122_.53.0921c29: 戒。隨順戒。畢竟戒。具足成就波羅蜜戒。菩薩

Footnote:

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