SAT DB

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
T2122_.53.0922a01: 摩訶薩修持如是清淨戒時。即得住於初不
T2122_.53.0922a02: 動地
T2122_.53.0922a03: 述曰。菩薩既能如是堅持禁戒得不退果。今
T2122_.53.0922a04: 勸道俗有能仰慕者。從受三聚淨戒十無盡
T2122_.53.0922a05: 戒二十四戒在家出家所有諸戒。如二百五
T2122_.53.0922a06: 十戒五百戒等。悉能圓護。是眞佛子。開佛
T2122_.53.0922a07: 性門。入涅槃道
T2122_.53.0922a08: 又十輪經云。或有戒壞見不壞於聖道中堪
T2122_.53.0922a09: 任法器。四句分別。思意可知。故涅槃經云。
T2122_.53.0922a10: 於乘緩者乃名爲緩。於戒緩者不名爲緩。亦
T2122_.53.0922a11: 有四句分別可知。又辯意長者子經云。佛爲
T2122_.53.0922a12: 辯意長者子。要有五事行得生天。以偈頌
T2122_.53.0922a13: 曰
T2122_.53.0922a14:     不殺得長壽無病常解脱
T2122_.53.0922a15:     一切受天位身安光影至
T2122_.53.0922a16:     不盜常大富自然錢財寶
T2122_.53.0922a17:     七寶爲宮殿娯樂心常好
T2122_.53.0922a18:     男女倶不婬身體香潔淨
T2122_.53.0922a19:     所生常端正徳行自然明
T2122_.53.0922a20:     不欺口氣香言語常聰明
T2122_.53.0922a21:     談論不吃蹇所説衆奉用
T2122_.53.0922a22:     酒食不過口無有誤亂意
T2122_.53.0922a23:     若當所生處天人常奉侍
T2122_.53.0922a24:     若其壽終後二十五神迎
T2122_.53.0922a25:     五福自然來光影甚煒燁
T2122_.53.0922a26: 又大莊嚴論云。昔有旃陀利家生其七男。六
T2122_.53.0922a27: 兄並得須陀洹道。唯小者故處凡夫。母人旃
T2122_.53.0922a28: 陀利身得阿那含果。兄弟七人盡持五戒。彼
T2122_.53.0922a29: 國常儀栴陀利行殺。國中男女犯殺盜婬及
T2122_.53.0922b01: 餘重罪。盡使旃陀利殺之。時國王召彼大兄
T2122_.53.0922b02: 言。有應死之徒汝行殺之。其拜自陳。特願
T2122_.53.0922b03: 弘恕。我受五戒守身謹愼。乃至蟻子亦不敢
T2122_.53.0922b04: 殺。不能爲非。寧自殺身不敢犯戒。時王奮
T2122_.53.0922b05: 怒勅市殺之。復白王言。身是王民心是我心。
T2122_.53.0922b06: 恣王欲殺。殺心不得。仰從王命即令梟首。次
T2122_.53.0922b07: 召諸弟。五人皆言。受戒不敢行殺。王瞋恚
T2122_.53.0922b08: 盛。盡便殺之。次復召小子。母子倶來。王
T2122_.53.0922b09: 見母來倍復瞋怒。前殺六子母不送行。今召
T2122_.53.0922b10: 小子。何故便來。母曰。願聽微言以自宣理。
T2122_.53.0922b11: 前六子者盡得須陀洹道。正使大王取彼六
T2122_.53.0922b12: 人碎身如塵終不興惡如一毛髮。今此小
T2122_.53.0922b13: 子處在凡夫。身雖修善未蒙道法。是故念
T2122_.53.0922b14: 子。既未得道或能失意。畏王教令。自惜形
T2122_.53.0922b15: 命。毀戒行殺。身壞命終入大地獄。憐念子
T2122_.53.0922b16: 故是以送來。王復問母。前死六子盡得須陀
T2122_.53.0922b17: 洹道耶。答曰。盡得。王復問母。母得何道。答
T2122_.53.0922b18: 曰。得阿那含道。王聞斯語自投于地稱怨自
T2122_.53.0922b19: 責。我造罪根坐不安席。即自嚴辦香油酥
T2122_.53.0922b20: 薪。取六死屍而闍維之。爲起六偸婆與之供
T2122_.53.0922b21: 養。日三懺悔。復出財貨給彼老母。至於齋
T2122_.53.0922b22: 日數數懺悔。望得罪薄免於地獄。故涅槃
T2122_.53.0922b23: 經云。須陀洹果雖生惡國。以道力故猶故持
T2122_.53.0922b24: 戒。不起殺盜婬兩舌飮酒等過
T2122_.53.0922b25: 又雜寶藏經云。昔有尊者阿羅漢字祇夜多。
T2122_.53.0922b26: 佛時去世。七百年後。出罽賓國。時罽賓國
T2122_.53.0922b27: 有一惡龍。名阿利那。數作災害。時有二千
T2122_.53.0922b28: 羅漢。各盡神力。驅遣此龍。令出國界。其中
T2122_.53.0922b29: 有百羅漢。以神通動地。又有五百人放大光
T2122_.53.0922c01: 明。復有五百人入禪定經行。諸人各盡其神
T2122_.53.0922c02: 力不能使動。時尊者祇夜多。最後往到龍
T2122_.53.0922c03: 池所。三彈指言。龍汝今出去。不得此住。龍
T2122_.53.0922c04: 即出去不敢停住。爾時二千羅漢語尊者言。
T2122_.53.0922c05: 我與尊者。倶得漏盡解脱法身。悉皆平等。而
T2122_.53.0922c06: 我等各各盡其神力不能令動。尊者云何以
T2122_.53.0922c07: 三彈指令龍遠入大海也。于時尊者答言。我
T2122_.53.0922c08: 凡夫已來受持禁戒。至突吉羅。等心護持。如
T2122_.53.0922c09: 四重無異。今諸人者。所以不能動此龍者。神
T2122_.53.0922c10: 力不同故不能動
T2122_.53.0922c11: 又賢愚經云。時有乞食比丘持戒清潔。有一
T2122_.53.0922c12: 沙彌弟子。護持禁戒沒命不犯。有優婆塞。
T2122_.53.0922c13: 長請其師。日別送食。就處供養。時優婆塞
T2122_.53.0922c14: 合家良賎竝外作客。唯留一女守舍。忘不送
T2122_.53.0922c15: 食。爾時尊者日時恐晩。即告沙彌。汝往取
T2122_.53.0922c16: 食。沙彌善攝威儀到家打門。女問是誰。答
T2122_.53.0922c17: 言。沙彌爲師迎食。女心歡喜我願遂矣。即
T2122_.53.0922c18: 與開門。是女端正容貌殊妙。年始十六。婬
T2122_.53.0922c19: 慾火燒。於沙彌前作諸妖媚。搖眉顧影現
T2122_.53.0922c20: 染欲相。沙彌見已念言。此女爲有風病顛狂
T2122_.53.0922c21: 病耶。是女將無欲結所使欲嬈毀我淨行耶。
T2122_.53.0922c22: 堅攝威儀顏色不變。時女即便五體投地。白
T2122_.53.0922c23: 沙彌言。我常願者今已時至。我常於汝欲
T2122_.53.0922c24: 有所陳。未得靜便。想汝於我亦常有心。當
T2122_.53.0922c25: 與我願。我此舍中多有珍寶。如毘沙門天宮
T2122_.53.0922c26: 寶藏。而無有主。汝可屈意爲此舍主。我爲
T2122_.53.0922c27: 汝婢供給使令。必莫違我。滿我所願。沙彌心
T2122_.53.0922c28: 念。我有何罪遇此惡縁。我今寧捨身命不可
T2122_.53.0922c29: 毀破禁戒。又復思惟。我若逃突女欲心盛捨
T2122_.53.0923a01: 於慚愧。走外牽捉及誹謗我。街陌人見不離
T2122_.53.0923a02: 汚辱。我今當於此處捨命。方便語言牢閉門
T2122_.53.0923a03: 戸。我入一房作所應事。女即閉門。沙彌入
T2122_.53.0923a04: 房。關橝門戸。得一剃刀。心甚歡喜。脱身衣
T2122_.53.0923a05: 服置於架上合掌跪向佛涅槃處。自立誓願。
T2122_.53.0923a06: 我今不捨佛法僧不捨和尚阿闍梨。亦不捨
T2122_.53.0923a07: 戒行。正爲持戒捨此身命。願所往生出家學
T2122_.53.0923a08: 道。淨修梵行盡漏成道。即刎頸死。血流汚
T2122_.53.0923a09: 身。時女怪遲趨戸看之。見戸不開。喚無應
T2122_.53.0923a10: 聲。方便開戸。見其已死失本容色。欲心尋
T2122_.53.0923a11: 息慚結懊惱。自拔頭髮分裂面目。婉轉灰
T2122_.53.0923a12: 土之中。悲呼泣涙。迷悶斷絶。其父會還打
T2122_.53.0923a13: 門喚女。女默不應。父怪其靜。使人 &T050460;

門。
T2122_.53.0923a14: 開視之見女如是。即問女言。汝何爾耶。女
T2122_.53.0923a15: 默不答。心自思惟。我若實對甚可慚愧。若
T2122_.53.0923a16: 言沙彌毀辱我者。則謗良善當墮地獄。受罪
T2122_.53.0923a17: 無極。不應欺誑。即以實答。具述前縁。父聞
T2122_.53.0923a18: 女言。心無驚懼。即告女言。一切諸法皆悉
T2122_.53.0923a19: 無常。汝莫憂懼。即入房内見沙彌身。血皆
T2122_.53.0923a20: 汚赤如旃檀。即前作禮讃言。善哉護持
T2122_.53.0923a21: 佛戒能捨身命。載死沙彌至平坦地。積衆香
T2122_.53.0923a22: 木闍毘供養。王即請師廣爲大衆説微妙法
T2122_.53.0923a23: 一切見聞皆發道心

T2122_.53.0923a24:

三歸部第三

此有六部

T2122_.53.0923a25: 述意部　功能部　神衞部　歸意部
T2122_.53.0923a26: 受法部　得失部
T2122_.53.0923a27: 述意部第一
T2122_.53.0923a28: 夫三寶應化隨機感益。一音演説各得類解。
T2122_.53.0923a29: 故論云。歸依佛者。謂一切智五分法身也。歸
T2122_.53.0923b01: 依法者。謂滅諦涅槃也。歸依僧者。謂諸賢
T2122_.53.0923b02: 聖學無學功徳自他身盡處也。即自他惑滅
T2122_.53.0923b03: 所無之處。故云盡處也。故般若經云。一切
T2122_.53.0923b04: 聖人皆以無爲法得名。無爲即無漏之別因
T2122_.53.0923b05: 也。由此三寶常住於世。不爲世法之所 &T020717;

T2122_.53.0923b06: 慢。以稱寶也。如世珍寶爲生所重。今此三
T2122_.53.0923b07: 寶爲諸群生三乘七衆之所歸仰。故名三歸
T2122_.53.0923b08: 也
T2122_.53.0923b09: 功能部第二
T2122_.53.0923b10: 如希有校量功徳經云。爾時長老阿難向佛
T2122_.53.0923b11: 而作是言。若善男子善女人。能如是言。我
T2122_.53.0923b12: 今歸依佛歸依法歸依僧。得幾所功徳我實
T2122_.53.0923b13: 未解。唯願如來分別演説。令諸衆生得正知
T2122_.53.0923b14: 見
T2122_.53.0923b15: 爾時世尊告阿難言。諦聽善思念之。吾當爲
T2122_.53.0923b16: 汝分別解説。假使滿閻浮提須陀洹人。其有
T2122_.53.0923b17: 善男子善女人滿一百年。持於世間一切所
T2122_.53.0923b18: 有娯樂之具盡給施與。復以四事具足供養。
T2122_.53.0923b19: 乃至滅度之後。收其舍利起七寶塔。同前供
T2122_.53.0923b20: 養。於意云何。得福多不。阿難白佛。甚多世
T2122_.53.0923b21: 尊。佛言。不如善男子善女人以淳淨心作如
T2122_.53.0923b22: 是言。我今歸依佛法僧所得功徳。於彼福徳
T2122_.53.0923b23: 百分不及一。千分萬分乃至算數譬喩所不
T2122_.53.0923b24: 能及。佛告阿難。假使滿西瞿陀尼斯陀含人。
T2122_.53.0923b25: 滿二百年如前供養。亦不可及。假使滿東
T2122_.53.0923b26: 弗婆提阿那含人。滿三百年如前供養。亦所
T2122_.53.0923b27: 不及。假使滿北方欝單越滿中阿羅漢。滿四
T2122_.53.0923b28: 百年如前供養。亦所不及。假使滿四天下辟
T2122_.53.0923b29: 支佛。滿十千年如前供養。亦所不及。假使
T2122_.53.0923c01: 滿三千大千世界諸佛如來。若有善男子善
T2122_.53.0923c02: 女人。二萬歳中如前供養。雖得無量無邊不
T2122_.53.0923c03: 可算數福徳。猶不如有人以淳淨心作如是
T2122_.53.0923c04: 言。我今歸依佛歸依法歸依僧所得功徳。勝
T2122_.53.0923c05: 前百倍千倍萬倍不可算數。言辭譬類所能
T2122_.53.0923c06: 知及
T2122_.53.0923c07: 爾時世尊復告阿難。若有人能歸依佛竟歸
T2122_.53.0923c08: 依法竟歸依僧竟。乃至一彈指頃能受十善。
T2122_.53.0923c09: 受已修行。以是因縁得無量無邊功徳。若復
T2122_.53.0923c10: 有人能一日一夜受八戒齋已。如説修行。所
T2122_.53.0923c11: 得功徳勝前福徳千倍萬倍百千萬倍。乃至
T2122_.53.0923c12: 算數譬喩所不能及。若能受持五戒。盡其形
T2122_.53.0923c13: 壽。如説修行。所得功徳勝前福徳百倍千倍
T2122_.53.0923c14: 萬倍億倍。非算數譬喩所能知及。若復有人
T2122_.53.0923c15: 受沙彌戒沙彌尼戒。復勝於前。若復有人受
T2122_.53.0923c16: 式叉摩那戒。復勝於前。若復有人受比丘尼
T2122_.53.0923c17: 大戒。復勝於前。若復有人盡形壽受大比丘
T2122_.53.0923c18: 戒。修行不缺。復勝於前。阿難聞説三歸依處
T2122_.53.0923c19: 乃至盡壽獲大功徳。歎未曾有。是經微妙不
T2122_.53.0923c20: 可思議。明甚深義。功徳廣大。難可挍量。
T2122_.53.0923c21: 是故佛言。名爲希有希有經。汝當奉行。又
T2122_.53.0923c22: 善生經云。若人受三自歸。所得果報不可
T2122_.53.0923c23: 窮盡。如四大寶藏擧國人民七年之中運出
T2122_.53.0923c24: 不盡。受三歸者其福過彼。不可勝計
T2122_.53.0923c25: 又校量功徳經云。四大洲中滿二乘果。有
T2122_.53.0923c26: 人盡形供養乃至起塔。不如男子女人作如
T2122_.53.0923c27: 是言。我某甲歸依佛法僧所得功徳。不可思
T2122_.53.0923c28: 議。以諸福中唯三寶勝故。若起謗毀獲罪
T2122_.53.0923c29: 無邊。以善惡例同故。耆域調達倶出佛血。
T2122_.53.0924a01: 由心善惡。致同劫壽。苦樂有異
T2122_.53.0924a02: 又雜阿含經云。與須達令受三歸終生天上。
T2122_.53.0924a03: 有懷妊者爲其胎子。受三自歸。生已後有
T2122_.53.0924a04: 知見。復教三歸。設有奴婢客人懷妊生子。
T2122_.53.0924a05: 亦如是教。若買奴婢能受三歸。及以五戒。
T2122_.53.0924a06: 然後買之。不能不買。乃至乞貸擧息要受三
T2122_.53.0924a07: 歸。然後與之。若有施三寶物者。從世尊聞。
T2122_.53.0924a08: 稱名呪願乃得生天。佛言。善哉如來。有無
T2122_.53.0924a09: 上知見。審知方便皆得生天。故知三歸功力
T2122_.53.0924a10: 最大。不得不受。又法句喩經云。昔者天帝
T2122_.53.0924a11: 釋五徳離身。自知命盡當下生世間在陶作
T2122_.53.0924a12: 家受驢胎。自知福盡甚大愁憂。自念三界之
T2122_.53.0924a13: 中濟人苦厄。唯有佛耳。於是馳往佛所。稽
T2122_.53.0924a14: 首作禮。伏地志心三自歸命佛法聖衆。未
T2122_.53.0924a15: 起之間其神忽出。便至陶家驢母腹中作子。
T2122_.53.0924a16: 時驢自解走瓦坏間破壞坏器。其主打之。尋
T2122_.53.0924a17: 時傷胎。其神即還入故身中。五徳還備復
T2122_.53.0924a18: 爲天帝。佛三昧覺。讃言。善哉天帝。能於殞
T2122_.53.0924a19: 命之際歸命三尊。罪對已畢不更勤苦。爾時
T2122_.53.0924a20: 世尊以偈頌曰
T2122_.53.0924a21:     所行非常謂興衰法夫生輒死
T2122_.53.0924a22:     此滅爲樂譬如陶家埏埴作器
T2122_.53.0924a23:     一切要壞人命亦然
T2122_.53.0924a24: 帝釋聞偈。知無常之要。達罪福之變。解興
T2122_.53.0924a25: 衰之本。尊寂滅之行。歡喜奉受得須陀洹道。
T2122_.53.0924a26: 又僧護經云。爾時世尊告僧護比丘。汝於海
T2122_.53.0924a27: 中所見龍王。由聞法故。雖受龍身。命終之
T2122_.53.0924a28: 後生兜率天。天中命盡得受人身。彌勒出世
T2122_.53.0924a29: 作大長者。財富巨億。爲大檀越。供養彌勒世
T2122_.53.0924b01: 尊及比丘僧。四事具足。是諸龍王猶尚能得
T2122_.53.0924b02: 如是功徳。況我弟子如法出家。坐禪誦經三
T2122_.53.0924b03: 業具足。必證涅槃。爾時世尊。無問自説云
T2122_.53.0924b04:     歸依佛者得大吉利晝夜心中
T2122_.53.0924b05:     不離念佛歸依法者得大吉利
T2122_.53.0924b06:     晝夜心中不離念法歸依僧者
T2122_.53.0924b07:     得大吉利晝夜心中不離念僧
T2122_.53.0924b08: 又舊雜譬喩經云。昔釋迦佛往到第二忉利
T2122_.53.0924b09: 天上爲母説經。時有一天壽命垂盡。有其七
T2122_.53.0924b10: 事爲之應現。一者項中光滅。二者頭上傳飾
T2122_.53.0924b11: 華萎。三者面色變。四者衣上有塵。五者腋
T2122_.53.0924b12: 下汗出。六者身形痩。七者離本座。即自思
T2122_.53.0924b13: 惟。壽終之後。當棄天樂下生拘夷那竭國受
T2122_.53.0924b14: 疥癩母猪復中作子。甚預愁憂不知何計得
T2122_.53.0924b15: 免此罪。有天語言。今佛在此爲母説經。佛
T2122_.53.0924b16: 爲三世一切之救。唯佛能脱卿之重罪。何不
T2122_.53.0924b17: 往歸。即到佛所稽首作禮。未及發問。佛告
T2122_.53.0924b18: 天子。一切萬物皆歸無常。汝素所知何爲憂
T2122_.53.0924b19: 愁。天白佛言。雖知天福不可得久。恨離此
T2122_.53.0924b20: 座當爲母猪。以是爲毒。人趣受身不敢爲恐
T2122_.53.0924b21: 也。佛言。欲脱猪身當三自歸言。南無佛。南無
T2122_.53.0924b22: 法。南無比丘僧。歸命佛。歸命法。歸命比丘
T2122_.53.0924b23: 僧。如是日三。天從佛教晨夜自歸。於後七日
T2122_.53.0924b24: 天命壽盡。來至維耶離國作長者子。在母胞
T2122_.53.0924b25: 胎。日三自歸。始生墮地。亦跪自歸。其母
T2122_.53.0924b26: 娩身又無惡露。母傍侍婢怖而棄走。母亦
T2122_.53.0924b27: 深怪兒墮地語。謂之熒惑。意欲殺之。退自
T2122_.53.0924b28: 念言。我少子息。若殺此兒父必罪我。即具
T2122_.53.0924b29: 白長者所由。父言。止止。此兒非凡人。生百
T2122_.53.0924c01: 歳尚不曉歸。況兒墮地能自稱佛。好養視之
T2122_.53.0924c02: 無令輕慢。兒遂長大。七歳與其輩類於道邊
T2122_.53.0924c03: 戲。時佛弟子舍利弗目連。適過兒傍。兒言。
T2122_.53.0924c04: 我和南。舍利弗等驚怪小兒。能禮比丘。兒
T2122_.53.0924c05: 言。道人不識我耶。佛於天上爲母説經。我
T2122_.53.0924c06: 時爲天當下作猪。從佛受教自歸得人。汝豈
T2122_.53.0924c07: 不知耶。比丘即禪亦尋知之。即爲呪願。
T2122_.53.0924c08: 因請佛及僧供養畢訖。佛爲説法。父母及兒
T2122_.53.0924c09: 内外眷屬。應時皆得阿惟越致。自歸之福
T2122_.53.0924c10: 也
T2122_.53.0924c11: 神衞部第三
T2122_.53.0924c12: 依七佛經云。三歸有九神衞護行者。其九是
T2122_.53.0924c13: 何
T2122_.53.0924c14: 歸佛有三神　一名陀摩斯那　二名陀摩婆
T2122_.53.0924c15: 羅那　三名陀摩流支　歸法有三神　一名
T2122_.53.0924c16: 法寶　二名呵責　三名辯意　歸僧有三神
T2122_.53.0924c17: 　一名僧寶　二名護衆　三名安隱。又依
T2122_.53.0924c18: 灌頂經云。佛在舍衞國與大衆説法。於是
T2122_.53.0924c19: 異道有一鹿頭梵志。來到佛所稽首作禮。胡
T2122_.53.0924c20: 跪合掌白佛言。久聞瞿曇。名聲遠振。令欲
T2122_.53.0924c21: 捨置異學受三自歸并五戒法。佛言。善哉善
T2122_.53.0924c22: 哉。梵志。汝能捨置餘道歸命我者。當自悔過。
T2122_.53.0924c23: 生死之罪。其劫無量。不可稱計。梵志言諾。受
T2122_.53.0924c24: 教即淨身口意。復作是言。唯願世尊。施我法
T2122_.53.0924c25: 戒。終身奉行。不敢毀缺。佛告梵志。汝能一
T2122_.53.0924c26: 心更三自歸已。我當爲汝及十方人。勅天帝
T2122_.53.0924c27: 釋所遣諸鬼神。以護男子女輩受三歸者。梵
T2122_.53.0924c28: 志因問佛言。何等是耶。願欲聞之。開化十
T2122_.53.0924c29: 方諸受歸者。佛言。如是灌頂善神。今當爲
T2122_.53.0925a01: 汝略説三十六

T2122_.53.0925a02:

四天上遣神。名彌栗頭不羅婆

漢言
善光

主疾病

T2122_.53.0925a03:

四天上遣神。名彌栗頭婆訶娑

＊漢言
善明

主頭痛

T2122_.53.0925a04:

四天上遣神。名彌栗頭娑邏波

＊漢言
善力

主寒熱

T2122_.53.0925a05:

四天上遣神。名彌栗頭＊旃陀羅

＊漢言
善月

主腹滿

T2122_.53.0925a06:

四天上遣神。名彌栗頭陀利奢

＊漢言
善現

主癰腫

T2122_.53.0925a07:

四天上遣神。名彌栗頭訶樓訶

＊漢言
善供

主癲狂

T2122_.53.0925a08:

四天上遣神。名彌栗頭伽娑帝

＊漢言
善捨

主愚癡

T2122_.53.0925a09:

四天上遣神。名彌栗頭志坭哆

＊漢言
善寂

主瞋恚

T2122_.53.0925a10:

四天上遣神。名彌栗頭提婆薩

＊漢言
善覺

主婬

T2122_.53.0925a11: 慾

T2122_.53.0925a12:

四天上遣神。名彌栗頭提波羅

＊漢言
善天

主邪鬼

T2122_.53.0925a13:

四天上遣神。名彌栗頭呵婆帝

＊漢言
善住

主傷亡

T2122_.53.0925a14:

四天上遣神。名彌栗頭不若羅

＊漢言
善福

主塚墓

T2122_.53.0925a15:

四天上遣神。名彌栗頭苾闍伽

＊漢言
善術

主四方

T2122_.53.0925a16:

四天上遣神。名彌栗頭伽麗婆

＊漢言
善帝

主怨家

T2122_.53.0925a17:

四天上遣神。名彌栗頭羅闍遮

＊漢言
善王

主偸盜

T2122_.53.0925a18:

四天上遣神。名彌栗頭修乾陀

＊漢言
善香

主債主

T2122_.53.0925a19:

四天上遣神。名彌栗頭檀那波

＊漢言
善施

主劫賊

T2122_.53.0925a20:

四天上遣神。名彌栗頭支多那

＊漢言
善意

主疫毒

T2122_.53.0925a21:

四天上遣神。名彌栗頭羅婆那

＊漢言
善吉

主五温

T2122_.53.0925a22:

四天上遣神。名彌栗頭三鉢摩耶

＊漢言
善山

主蜚

T2122_.53.0925a23: 尸

T2122_.53.0925a24:

四天上遣神。名彌栗頭三摩陀

＊漢言
善調

主注連

T2122_.53.0925a25:

四天上遣神。名彌栗頭戻禘駝

＊漢言
善備

主注復

T2122_.53.0925a26:

四天上遣神。名彌栗頭波利陀

＊漢言
善放

主相引

T2122_.53.0925b01:

四天上遣神。名彌栗頭波利那

＊漢言
善淨

主惡黨

T2122_.53.0925b02:

四天上遣神。名彌栗頭虔伽地

＊漢言
善品

主蠱毒

T2122_.53.0925b03:

四天上遣神。名彌栗頭毘梨馱

＊漢言
善結

主恐怖

T2122_.53.0925b04:

四天上遣神。名彌栗頭支陀那

＊漢言
善壽

主厄難

T2122_.53.0925b05:

四天上遣神。名彌栗頭伽林摩

＊漢言
善游

主産乳

T2122_.53.0925b06:

四天上遣神。名彌栗頭阿留伽

＊漢言
善願

主縣官

T2122_.53.0925b07:

四天上遣神。名彌栗頭闍利馱

＊漢言
善因

主口

T2122_.53.0925b08: 舌

T2122_.53.0925b09:

四天上遣神。名彌栗頭阿伽馱

＊漢言
善照

主憂惱

T2122_.53.0925b10:

四天上遣神。名彌栗頭阿呵＊娑

＊漢言
善生

主不

T2122_.53.0925b11: 安

T2122_.53.0925b12:

四天上遣神。名彌栗頭婆和邏

＊漢言
善至

主百怪

T2122_.53.0925b13:

四天上遣神。名彌栗頭波利那

＊漢言
善藏

主嫉妬

T2122_.53.0925b14:

四天上遣神。名彌栗頭周陀那

＊漢言
善音

主呪詛

T2122_.53.0925b15:

四天上遣神。名彌栗頭韋陀羅

＊漢言
善妙

主厭祷

T2122_.53.0925b16: 佛語梵志。是爲三十六部神王。此諸善神。凡
T2122_.53.0925b17: 有萬億河沙鬼神。以爲眷屬。陰相番代。以
T2122_.53.0925b18: 護男子女人等輩受三歸者。當書神王名字
T2122_.53.0925b19: 帶在身上行來出入。無所畏也。辟除邪惡
T2122_.53.0925b20: 消滅不善。梵志言諾。唯天中天
T2122_.53.0925b21: 歸意部第四
T2122_.53.0925b22: 如優婆塞戒經云。長者善生言。如佛先説。有
T2122_.53.0925b23: 來乞者。當先教令受三歸依。然後施者何耶。
T2122_.53.0925b24: 云何名爲三歸。佛言。善男子爲破諸苦斷除
T2122_.53.0925b25: 煩惱。受於無上寂滅之樂。以是因縁受三歸
T2122_.53.0925b26: 依。如汝所問。云何三歸者。謂佛法僧。佛者。
T2122_.53.0925b27: 能説壞煩惱因得正解脱。法者。即是壞煩惱
T2122_.53.0925c01: 因眞實解脱。僧者。禀受破煩惱因得正解脱。
T2122_.53.0925c02: 或有説言。若如是者。即是一歸。是義不然。
T2122_.53.0925c03: 何以故。如來出世及不出世。正法常有無分
T2122_.53.0925c04: 別者。如來出已則有分別。是故應當別歸依
T2122_.53.0925c05: 佛。如來出世及不出世。正法常有無有持者。
T2122_.53.0925c06: 如來出已則有持者。是故應當別歸依法。如
T2122_.53.0925c07: 來出世及不出世。正法常有無有受者。如來
T2122_.53.0925c08: 出已則有受者。佛弟子衆能禀受故。是故應
T2122_.53.0925c09: 當別歸依僧。正道解脱。是名爲法。無師獨
T2122_.53.0925c10: 覺。是名爲佛。能如法受。是名爲僧。若無三
T2122_.53.0925c11: 歸。云何説有四不壞信
T2122_.53.0925c12: 又薩婆多論問。云何爲歸。云何爲趣。答曰。
T2122_.53.0925c13: 歸者是滅諦道諦少分。趣者是口語。復有
T2122_.53.0925c14: 説。趣者能起口語心是也。復有説。信可此
T2122_.53.0925c15: 法。是名爲趣。問曰。歸者爲歸色身。爲歸法
T2122_.53.0925c16: 身耶。答曰。歸法身。若爾何故壞色身犯逆。
T2122_.53.0925c17: 答曰。色身是法身器故害得逆。問歸依佛
T2122_.53.0925c18: 者。爲獨歸一佛。爲通三世佛耶。答曰。諸佛
T2122_.53.0925c19: 同一法身故須通歸。不獨歸釋迦佛。雖指
T2122_.53.0925c20: 一佛爲境。發言之時理須通歸。餘二法僧理
T2122_.53.0925c21: 亦通歸。問曰。佛法境界塵沙無量。何故但
T2122_.53.0925c22: 説三種不増不減耶。答曰。若廢三從境。境
T2122_.53.0925c23: 別塵沙。若廢境從三三歸攝盡。則該通法
T2122_.53.0925c24: 界
T2122_.53.0925c25: 又大莊嚴經論云。我昔曾聞。有一比丘。常
T2122_.53.0925c26: 被盜賊。一日之中堅閉門戸。賊復來至扣門
T2122_.53.0925c27: 而喚。比丘答言。我見汝時極大驚悑。汝可
T2122_.53.0925c28: 内手於彼窓中。當與汝物。賊即内手置於
T2122_.53.0925c29: ＊窓中。比丘以繩繋之於柱。比丘執杖開門
T2122_.53.0926a01: 打之一下已。語言。歸依佛。賊以畏故即便隨
T2122_.53.0926a02: 語歸依於佛。復打二下。語言。歸依法。賊畏
T2122_.53.0926a03: 死故復言歸依法。第三打時。復語之言。歸依
T2122_.53.0926a04: 僧。賊時畏故復言歸依僧即自思惟。今此
T2122_.53.0926a05: 道人有幾歸依。若多有者必不見放。身體疲
T2122_.53.0926a06: 痛即求出家。有人問言。汝先作賊造諸惡行。
T2122_.53.0926a07: 以何事故出家修道。答彼人言。我亦觀察佛
T2122_.53.0926a08: 法之利。然後出家。我於本日遇善知識。以
T2122_.53.0926a09: 杖打我三下唯有少許命在不絶。如來世尊
T2122_.53.0926a10: 實一切智。若教弟子四歸依者。我命即絶。
T2122_.53.0926a11: 佛遠見斯事。故教比丘打賊三下。使我不死。
T2122_.53.0926a12: 是故唯説三歸不説四歸
T2122_.53.0926a13: 受法部第五
T2122_.53.0926a14: 依毘尼母論。三歸有五種。一翻邪。二五戒。

T2122_.53.0926a15:

三八戒。四十戒。五大戒

五八十戒三歸下依受
文自別。大戒三歸者。

T2122_.53.0926a16:

佛初度人未秉羯磨已前有受三歸得戒者。有善來得戒
者。今此宗中但明信邪日久今創易心歸正佛今先受

T2122_.53.0926a17:

三歸後始懺悔。是名翻邪三歸。故智度論云。先始三歸
後始懺悔。若久來信佛不須先受三歸。但依五戒八戒三

T2122_.53.0926a18:

歸。先懺悔已。後受
三歸。然後説戒相

依智度論。正欲受時具修威

T2122_.53.0926a19: 儀。至一出家人前。戒師爲説善惡兩法。令
T2122_.53.0926a20: 識邪正生其欣厭開託心神。然後爲授云

T2122_.53.0926a21:

我某甲盡形壽。歸依佛。歸依法。歸依僧

三説

T2122_.53.0926a22: 我某甲盡形壽。歸依佛竟。歸依法竟。歸依

T2122_.53.0926a23:

僧竟

三説

初三歸依竟即發善法。次三結已。

T2122_.53.0926a24: 唯有身口無教屬己。故薩婆多論云。若淳
T2122_.53.0926a25: 重心受具教無教。若輕慢心受但有其教。無

T2122_.53.0926a26:

其無教

言教無教者。猶
是作無作戒也

T2122_.53.0926a27: 得失部第六
T2122_.53.0926a28: 如薩婆多論。問他人爲求受歸趣者。是人
T2122_.53.0926b01: 爲得不。答或有得不得者。如迦尸女瘂不能
T2122_.53.0926b02: 言。餘人爲受者得。自若能言。不得歸戒也。
T2122_.53.0926b03: 又依大集經云。妊身女人恐胎不安。先受三
T2122_.53.0926b04: 歸已兒無加害。乃至生後身心具足。善神擁
T2122_.53.0926b05: 護。問曰。總別云何。答曰。二種皆得。故善
T2122_.53.0926b06: 見論云。受有兩種。一別受言。我某甲歸依

T2122_.53.0926b07:

佛。歸依佛竟

法僧
亦爾

二總受者。如前受者是也。

T2122_.53.0926b08: 若師教言歸依佛。弟子答言。不正云歸依弗。
T2122_.53.0926b09: 若師言佛。弟子言弗不得成。若師及弟子言
T2122_.53.0926b10: 倶不正者。不成三歸。若師教言歸依佛。弟
T2122_.53.0926b11: 子答爾。或言不出口。或逐師語不具。又
T2122_.53.0926b12: 不稱己名字。並不成歸。或中邊二國。言音
T2122_.53.0926b13: 不同。不相領解者不成。若指事教解者得成。
T2122_.53.0926b14: 如似夷人好樂殺生戒。師手執其刀用擬畜
T2122_.53.0926b15: 生。汝自今已去更不得如此殺。汝能持不。胡
T2122_.53.0926b16: 夷頷頭。答言。好亦得成受戒
T2122_.53.0926b17: 問曰。先後云何。答曰。如薩婆多論云。若弟
T2122_.53.0926b18: 子先稱法後稱佛。不成三歸。以三寶位差別
T2122_.53.0926b19: 故。若愚癡無所曉知。不是惡心説不次者。
T2122_.53.0926b20: 自不得罪。亦成三歸。若先知解故倒説者得
T2122_.53.0926b21: 罪。亦不成三歸。問曰。對趣云何。答曰。如薩
T2122_.53.0926b22: 婆多論云。趣通五道皆得三歸。除重地獄。自
T2122_.53.0926b23: 外山間樹下空野海邊輕繋地獄。皆得成歸。
T2122_.53.0926b24: 無受戒法。又成實論問曰。餘道衆生得戒律
T2122_.53.0926b25: 儀不。答曰。經説諸龍亦得受一日戒。故知
T2122_.53.0926b26: 得有。又善見論云。龍神等得受三歸五戒不。
T2122_.53.0926b27: 答曰。如薩婆多論説。龍畜等以業報無所知
T2122_.53.0926b28: 曉。故不成受。除經中説得受八齋。但増其
T2122_.53.0926b29: 善。不得齋也。又如四分律説龍得三歸者。如
T2122_.53.0926c01: 賈人兄弟等但得翻邪三歸無其戒也。雖律
T2122_.53.0926c02: 中龍神得受三歸者。此並知解人語。識其意
T2122_.53.0926c03: 趣。方與受戒。自外愚癡猪羊 &T045006;

蛤等。並不
T2122_.53.0926c04: 發歸
T2122_.53.0926c05: 問曰。漸頓云何。答曰。如依薩婆多論。漸頓
T2122_.53.0926c06: 倶不得
T2122_.53.0926c07: 問曰。若爾何故經論云有一語二語優婆塞
T2122_.53.0926c08: 等。答曰。此是制前。制後不得。問得從一二
T2122_.53.0926c09: 三人各受一歸。答曰。不得
T2122_.53.0926c10: 問曰。得一年二年受不。答曰。隨日多少受皆
T2122_.53.0926c11: 得也
T2122_.53.0926c12: 法苑珠林卷第八十七
T2122_.53.0926c13:
T2122_.53.0926c14:
T2122_.53.0926c15:
T2122_.53.0926c16: 法苑珠林卷第八十八
T2122_.53.0926c17: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0926c18: 受戒部第八十七之二

T2122_.53.0926c19:

五戒部第四

此別六部

T2122_.53.0926c20: 述意部　遮難部　受法部　戒相部
T2122_.53.0926c21: 得失部　神衞部
T2122_.53.0926c22: 述意部第一
T2122_.53.0926c23: 夫世俗所尚。仁義禮智信也。含識所資。不
T2122_.53.0926c24: 殺盜婬妄酒也。雖道俗相乖。漸教通也。故發
T2122_.53.0926c25: 於仁者則不殺。奉於義者則不盜。敬於禮者
T2122_.53.0926c26: 則不婬。説於信者則不妄。師於智者則不
T2122_.53.0926c27: 酒。斯蓋接化於一時。非即修本之教。修本
T2122_.53.0926c28: 教者是謂正法。内訓弘道必始于因。因者
T2122_.53.0926c29: 殺盜婬妄酒也。此則在於實法。指事直言。故

Footnote:

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