SAT DB

T2122_.53.0947a01: 訴。訴云。甞三度於隱師處受戒懺悔。自省
T2122_.53.0947a02: 無過。何忍遣作牛身受苦如是。均已被配磨
T2122_.53.0947a03: 坊。經二十日。苦使後爲勘當受戒。是實不
T2122_.53.0947a04: 虚。始得免罪。此人生平甚有膂力。酗酒好
T2122_.53.0947a05: 鬪。今現斷酒肉。清信賢者。爲隱師弟子齋

T2122_.53.0947a06:

戒不絶

右一驗出
冥祥拾遺

T2122_.53.0947a07: 法苑珠林卷第八十九
T2122_.53.0947a08:
T2122_.53.0947a09:
T2122_.53.0947a10:
T2122_.53.0947a11: 法苑珠林卷第九十
T2122_.53.0947a12: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0947a13:

破戒篇第八十八

此有二部

T2122_.53.0947a14: 述意部第一
T2122_.53.0947a15: 惟茲戒徳本願深重。救生利物。稱斯爲最。是
T2122_.53.0947a16: 以受之甚易。持之稍難。若非精翫護持。大
T2122_.53.0947a17: 果何容得證。恐差之毫氂。失之千里。若其
T2122_.53.0947a18: 小過覆藏。則爲難滅大罪。發露更是可原。故
T2122_.53.0947a19: 知有過須悔得入七衆。守愚不懺長棄三
T2122_.53.0947a20: 塗。所以比之一章通明道俗持犯損益。若是
T2122_.53.0947a21: 居家白衣。曾有微信受得戒者。不勝名利。
T2122_.53.0947a22: 失意有違。故此兼明。若是悠悠白衣。業識
T2122_.53.0947a23: 風馳昏沈財色。好貪名利。樂著五欲。不信
T2122_.53.0947a24: 佛法者。此定罪人非此所明。今時述者。出
T2122_.53.0947a25: 家僧尼及優婆塞等。恐乖佛教虚染名利。故
T2122_.53.0947a26: 今偏説。若是上品白衣。見佛呵責出家人罪。
T2122_.53.0947a27: 即自勸勵。省己不爲。出家清虚高慕玄軌。
T2122_.53.0947a28: 尚有失意乖違被佛詰責。我等白衣無慚無
T2122_.53.0947a29: 愧。公然造罪。晝夜匪懈。未曾恥改。所以
T2122_.53.0947b01: 如來棄捨我等。不蒙教誨。即自改過息意不
T2122_.53.0947b02: 犯。譬如智人先誡己身。他人見責亦自改悔。
T2122_.53.0947b03: 故書云。見賢思齊。見不賢而内自省。若是下
T2122_.53.0947b04: 品凡愚無識之人。見佛呵責犯過衆僧。唯加
T2122_.53.0947b05: 輕笑退敗善心。不自思忖愚戇之甚劇於畜
T2122_.53.0947b06: 生。亦如醉人墜臥糞坑嘔吐狼藉屎尿汚身。
T2122_.53.0947b07: 仰視岸人却呵不正。此亦如是。是故如來
T2122_.53.0947b08: 雖欲救拔無其出路。故經云。譬如有人墮在
T2122_.53.0947b09: 糞坑。全身沒入無髮可拔。知何欲救也
T2122_.53.0947b10: 引證部第二
T2122_.53.0947b11: 如大品經云。佛告諸比丘。我若不持戒者。
T2122_.53.0947b12: 當墮三惡道中。尚不得下賤人身。況能成
T2122_.53.0947b13: 就衆生淨佛國土。具一切種智。又薩遮尼
T2122_.53.0947b14: 揵經云。若不持戒。乃至不得疥癩野干身。
T2122_.53.0947b15: 何況當得功徳之身
T2122_.53.0947b16: 又梵網經云。若佛子。信心出家受佛禁戒。
T2122_.53.0947b17: 故起心毀犯聖戒者。不得受一切檀越供養。
T2122_.53.0947b18: 亦不得飮住國王水土。五千大鬼常遮其前。
T2122_.53.0947b19: 鬼言大賊。入僧坊城邑宅中。鬼復掃其脚
T2122_.53.0947b20: 跡。一切世人罵言佛法中賊。一切衆生眼不
T2122_.53.0947b21: 欲見犯戒之人。畜生無異。木頭無異
T2122_.53.0947b22: 又寶梁經云。若破戒比丘。受持戒者禮敬供
T2122_.53.0947b23: 養。不自知惡得八輕法。何等爲八。一作愚
T2122_.53.0947b24: 癡。二口瘖瘂。三受身矬陋。四顏貌醜惡其
T2122_.53.0947b25: 面側捩見者嗤笑。五轉受女身作貧窮婢使。
T2122_.53.0947b26: 六其形羸痩夭損壽命。七人所不敬常有惡
T2122_.53.0947b27: 名。八不値佛世
T2122_.53.0947b28: 佛言。若有非沙門自言是沙門。非梵行自言
T2122_.53.0947b29: 梵行。於此大地乃至無有洟唾處。況擧足
T2122_.53.0947c01: 下足去來屈申。何以故。過去大王持此大地。
T2122_.53.0947c02: 施與持戒有徳行者。令修行中道。是破戒比
T2122_.53.0947c03: 丘一切信施不及此人。況僧房舍之處。衣鉢
T2122_.53.0947c04: 臥具醫藥信施所不應受。若有破戒比丘。如
T2122_.53.0947c05: 分一毛以爲百分。若有惡比丘受人信施如
T2122_.53.0947c06: 一毛分。隨所受毛分即損施主
T2122_.53.0947c07: 譬如師子獸王若有死已無有能得食其肉
T2122_.53.0947c08: 者。師子身中自生諸蟲還食其肉。於我法中
T2122_.53.0947c09: 出家諸惡比丘。貪惜利養爲貪所覆。不識
T2122_.53.0947c10: 惡法能壞我法。當知是惡比丘成就四法。一
T2122_.53.0947c11: 不敬佛。二不敬法。三不敬僧。四不敬戒。爾
T2122_.53.0947c12: 時世尊。而説偈言
T2122_.53.0947c13:     心求利養口言知足邪命求利
T2122_.53.0947c14:     常無快樂其心多姦欺誑一切
T2122_.53.0947c15:     如此之心都不清淨諸天神龍
T2122_.53.0947c16:     有天眼者諸佛世尊咸共知之
T2122_.53.0947c17: 佛告迦葉。云何旃陀羅沙門。迦葉譬如旃陀
T2122_.53.0947c18: 羅常於塚間行求死屍無有慈悲視於衆生。
T2122_.53.0947c19: 得見死屍心大喜悦。如是沙門旃陀羅。常無
T2122_.53.0947c20: 慈心至施主家行不善心。所求得已生貴重
T2122_.53.0947c21: 心。從施主家受利養已。不教佛法親近在家。
T2122_.53.0947c22: 亦無慈心常求利養。是名沙門旃陀羅。如是
T2122_.53.0947c23: 旃陀羅。爲一切人之所捨離。如旃陀羅所至
T2122_.53.0947c24: 之處不到善處。何以故。自行惡法故。如是
T2122_.53.0947c25: 沙門旃陀羅所至之處。亦不到善道多作惡
T2122_.53.0947c26: 業。無遮惡道法故。譬如敗種終不生牙。如
T2122_.53.0947c27: 是敗壞沙門。雖在佛法不生善根。不得沙門
T2122_.53.0947c28: 果
T2122_.53.0947c29: 又涅槃經云。猶如大海不宿死屍。如鴛鴦鳥
T2122_.53.0948a01: 不住圊厠。釋提桓因不與鬼住。鳩翅羅鳥不
T2122_.53.0948a02: 栖枯樹。破戒之人亦復如是
T2122_.53.0948a03: 又迦葉經云。佛告迦葉。於正法中得出家者。
T2122_.53.0948a04: 應作是念。十方世界現在諸佛悉知我心。莫
T2122_.53.0948a05: 於佛法作沙門賊。迦葉。云何名沙門賊。沙
T2122_.53.0948a06: 門賊有四種。何等爲四。迦葉。若有比丘整
T2122_.53.0948a07: 理法服似像比丘。而破禁戒作不善法。是名
T2122_.53.0948a08: 第一沙門之賊。二者於日暮後。其心思惟不
T2122_.53.0948a09: 善之法。是名第二沙門之賊。三者未得聖果。
T2122_.53.0948a10: 自知凡夫。爲利養故自稱我得阿羅漢果。是
T2122_.53.0948a11: 名第三沙門之賊。四者自讃毀他。是名第四
T2122_.53.0948a12: 沙門之賊。迦葉。譬如有人具大勢力。於三
T2122_.53.0948a13: 千大千世界衆生所有珍寶一切樂具。刀仗
T2122_.53.0948a14: 加害皆悉奪取。迦葉。於汝意云何。此人得
T2122_.53.0948a15: 罪寧爲多不。迦葉白佛言。甚多世尊。佛告
T2122_.53.0948a16: 迦葉。若有凡夫未得聖果。爲利養故自稱我
T2122_.53.0948a17: 得須陀洹果。若受一食。罪多於彼。我觀沙
T2122_.53.0948a18: 門法中更無有罪重於妄稱得聖果者。佛告
T2122_.53.0948a19: 迦葉。出家之人微細煩惱復有四種。何等爲
T2122_.53.0948a20: 四。一見他得利心生嫉妬。二聞經禁戒而返
T2122_.53.0948a21: 毀犯。三違反佛語覆藏不悔。四自知犯戒受
T2122_.53.0948a22: 他信施。出家之人具此煩惱。如負重擔入
T2122_.53.0948a23: 於地獄。迦葉。出家之人有四放逸入於地獄。
T2122_.53.0948a24: 何等爲四。一多聞放逸。自恃多聞而生放逸。
T2122_.53.0948a25: 二利養放逸。得利養故而生放逸。三親友放
T2122_.53.0948a26: 逸。依恃親友而生放逸。四頭陀放逸。自恃
T2122_.53.0948a27: 頭陀自高毀人。是名四種放逸墮於地獄
T2122_.53.0948a28: 爾時摩訶迦葉白佛言。世尊。當來未世後
T2122_.53.0948a29: 五百歳。有相似沙門。身披袈裟毀滅如來無
T2122_.53.0948b01: 量阿僧祇劫所集阿耨菩提。佛告迦葉。汝莫
T2122_.53.0948b02: 問此。何以故。彼愚癡人。實有過惡。一切魔事
T2122_.53.0948b03: 皆悉信受。如來不説彼人得道。假使千佛出
T2122_.53.0948b04: 興於世。種種神通説法教化。於彼惡欲不可
T2122_.53.0948b05: 令息。迦葉白佛言。世尊。我寧頂戴四天下
T2122_.53.0948b06: 一切衆生山河聚落。滿於一劫。若減一劫。
T2122_.53.0948b07: 不能聞彼愚癡衆生不信之音。世尊。我寧坐
T2122_.53.0948b08: 於一胡麻上。滿於一劫。若減一劫。不能聞
T2122_.53.0948b09: 彼不信癡人破戒之音。世尊。我寧在於大劫
T2122_.53.0948b10: 火中若行若立若坐若臥百千億歳。不能聞
T2122_.53.0948b11: 彼不信癡人破戒之音。世尊。我寧受於一切
T2122_.53.0948b12: 衆生瞋恚罵辱撾打加害。不能聞彼不信癡
T2122_.53.0948b13: 人偸法大賊毀禁之聲
T2122_.53.0948b14: 又壯嚴論偈云
T2122_.53.0948b15:     詐僞諂佞者心住利養中
T2122_.53.0948b16:     由食利養故不樂閑靜處
T2122_.53.0948b17:     心常縁利養晝夜不休息
T2122_.53.0948b18:     彼處有衣食某是我親友
T2122_.53.0948b19:     必來請命我心意多攀縁
T2122_.53.0948b20:     敗壞寂靜心不樂空閑處
T2122_.53.0948b21:     常樂在人間由利毀敗故
T2122_.53.0948b22:     墜墮三惡道障於出世道
T2122_.53.0948b23: 以此文證。愚人背道專求名利。唯成惡業。
T2122_.53.0948b24: 常順生死毎處暗冥。若聞禁戒廣學多聞。即
T2122_.53.0948b25: 言我是下根凡愚。自非大聖何能具依若聞
T2122_.53.0948b26: 王課種種苦使勒同俗役。便言我是出家淨
T2122_.53.0948b27: 行沙門。高於人天重逾金玉。豈預斯事。故
T2122_.53.0948b28: 佛藏經云。譬如蝙蝠欲捕鳥時則入穴爲鼠。
T2122_.53.0948b29: 欲捕鼠時則飛空爲鳥。而實無有大鳥之用。
T2122_.53.0948c01: 其身臭穢但樂暗冥。舍利弗。破戒比丘亦復
T2122_.53.0948c02: 如是。既不入於布薩自恣。亦不入王者使
T2122_.53.0948c03: 役。不名白衣。不名出家。如燒屍殘木不復
T2122_.53.0948c04: 中用
T2122_.53.0948c05: 又成實論云。不爲修善故食則唐養怨賊。亦
T2122_.53.0948c06: 壞施主福損人供養。如是不應食人之食
T2122_.53.0948c07: 又佛藏經云。得出家已自稱沙門。不能堪受
T2122_.53.0948c08: 如實佛化。於此法中不能修心。不得滋味。振
T2122_.53.0948c09: 手而去。墮在惡道。猶如肫子捨床褥去。破
T2122_.53.0948c10: 戒比丘當於百千萬億劫數割截身肉以償施
T2122_.53.0948c11: 主。若生畜生身常負重。所以者何。如析一
T2122_.53.0948c12: 髮爲千億分。破戒比丘尚不能消一分供養。
T2122_.53.0948c13: 況能消他衣服飮食臥具醫藥。如是等人。於
T2122_.53.0948c14: 我法中出家求道而得重罪。舍利弗。如是之
T2122_.53.0948c15: 人。於我法中爲是逆賊。爲是法賊。爲是欺
T2122_.53.0948c16: 誑詐僞之人。但求活命貪重衣食。是則名爲
T2122_.53.0948c17: 世樂奴僕
T2122_.53.0948c18: 又増一阿含經云。或有人得供養衣被飮食
T2122_.53.0948c19: 床褥臥具病痩醫藥。彼得已便自食噉。不起
T2122_.53.0948c20: 染著之心。亦無有欲意。不起諸想。都無此
T2122_.53.0948c21: 念。自知出要之法。設使不得利養。不起亂
T2122_.53.0948c22: 念。心無増減。猶師子王食噉小畜。爾時彼
T2122_.53.0948c23: 獸王亦不作是念。此者好。此者不好。不起
T2122_.53.0948c24: 染著之心。亦無欲意。不起諸想。此人亦復
T2122_.53.0948c25: 如是。不如有人受人供養。得已便自食噉。
T2122_.53.0948c26: 起染著心。生愛欲意。不知出要。設使不得
T2122_.53.0948c27: 常生此想念。彼人得供養已。向諸比丘而
T2122_.53.0948c28: 自貢高毀蔑他人。我能得利養。此諸比丘不
T2122_.53.0948c29: 能得之。猶如群猪中有一猪。出群已詣大糞
T2122_.53.0949a01: 聚。此猪飽食屎已。還至猪群中。便自貢高我
T2122_.53.0949a02: 能得此好食。諸猪不能得食。此亦如是。比
T2122_.53.0949a03: 丘當學師子王莫如猪也
T2122_.53.0949a04: 又智度論云。有出家人樂合湯藥種穀植樹
T2122_.53.0949a05: 等不淨活命者。是名下口食。觀視星宿日月
T2122_.53.0949a06: 風雨雷電霹靂不淨活命者。是名仰口食。諂
T2122_.53.0949a07: 媚豪勢通使四方巧言多求不淨活命者。是
T2122_.53.0949a08: 名方口食。若學種種祝術卜算吉凶心術不
T2122_.53.0949a09: 正。如是等不淨活命者。是名維口食。又有五
T2122_.53.0949a10: 種邪命。何者爲五。一者爲利養故詐現異相
T2122_.53.0949a11: 奇特。二者爲利養故自説功徳。三者爲利
T2122_.53.0949a12: 養故占相吉凶廣爲人説。四者爲利養故高
T2122_.53.0949a13: 聲現威令人畏敬。五者爲利養故稱説所得
T2122_.53.0949a14: 供養以動人心。當知出家之人。爲求利養種
T2122_.53.0949a15: 種邪命而活其身。皆是破戒。不免惡道也。又
T2122_.53.0949a16: 出家之人須常離著。若偏執一處即多住著。
T2122_.53.0949a17: 於己偏親。於他生嫉
T2122_.53.0949a18: 又摩訶迦葉經云。佛告彌勒。當來末世後五
T2122_.53.0949a19: 百歳。自稱菩薩而行狗法。譬如有狗前至他
T2122_.53.0949a20: 家。見後狗來心生瞋恚。 &MT05161;

吠之。内心起
T2122_.53.0949a21: 想。謂是我家。比丘亦爾。先至他施家生己家
T2122_.53.0949a22: 想。既貪此想。見後比丘瞋目視之。心生嫉
T2122_.53.0949a23: 恚。互相誹謗。言某比丘有如是過。汝莫親
T2122_.53.0949a24: 近。心生嫉妬。行餓鬼因貧窮之因。即是成
T2122_.53.0949a25: 論五慳之中家慳攝也
T2122_.53.0949a26: 又菩薩藏經云。復次舍利子。出家菩薩復有
T2122_.53.0949a27: 五法。若成就者。不値佛世。不親善友不具
T2122_.53.0949a28: 無難。失壞善根。不隨安住律儀菩薩修學正
T2122_.53.0949a29: 法。亦不速寤無上菩提。舍利子。何等名爲
T2122_.53.0949b01: 出家菩薩成就五法。一者毀犯尸羅。二者誹
T2122_.53.0949b02: 謗正法。三者貪著名利。四者堅執我見。五者
T2122_.53.0949b03: 能於他家多生慳嫉。舍利子。如是名爲出家
T2122_.53.0949b04: 菩薩成就五法。不値佛世乃至不獲無上正
T2122_.53.0949b05: 等菩提。舍利子。譬如餓狗慞惶沿路遇値
T2122_.53.0949b06: 瑣骨久無肉膩。但見赤塗言是厚味。便就銜
T2122_.53.0949b07: 之。至多人處四衢道中。以貪味故涎流骨上。
T2122_.53.0949b08: 妄謂甜美。或 &T066620;

或舐。或齧或吮。歡愛纒附
T2122_.53.0949b09: 初無捨離。時有刹帝利婆羅門及諸長者。皆
T2122_.53.0949b10: 大富貴。來游此路。時此餓狗遙見彼來。心
T2122_.53.0949b11: 生熱惱作如是念。彼來人者。將無奪我所重
T2122_.53.0949b12: 美味。便於是人發大瞋恚。出深毒聲。惡眼
T2122_.53.0949b13: 邪視。露現齒牙。便行齧害。舍利子。於意云
T2122_.53.0949b14: 何。彼來人者。應爲餘事。豈復求此無肉赤塗
T2122_.53.0949b15: 之骨鎖耶。舍利子白佛言。世尊。不也世尊。
T2122_.53.0949b16: 不也善逝。佛告舍利子。若如是者。彼慳餓
T2122_.53.0949b17: 狗。以何等故出深毒聲現牙而吠。舍利子言。
T2122_.53.0949b18: 如我意解。恐彼來人貪著美膳。必能奪我甘
T2122_.53.0949b19: 露良味。由如是意現牙吠耳。佛告舍利子。如
T2122_.53.0949b20: 是如汝所言當來末世有諸比丘。於他施主
T2122_.53.0949b21: 勤習家慳。耽著屎尿妄加纒裹。雖値如來具
T2122_.53.0949b22: 足無難。而便委棄不修正檢。此之比丘。我
T2122_.53.0949b23: 説其行。如前癡狗。舍利子。我今出世憐愍
T2122_.53.0949b24: 衆生。欲止息故專思此事。爲如是等諸惡比
T2122_.53.0949b25: 丘。説此譬喩
T2122_.53.0949b26: 復次舍利子。是諸菩薩摩訶薩。爲欲利益安
T2122_.53.0949b27: 樂無量衆生故求於佛智。行毘梨耶波羅蜜
T2122_.53.0949b28: 多。彼諸菩薩摩訶薩於己身肉尚行惠施。況
T2122_.53.0949b29: 復規求妄想惡肉。而於他家起諸慳嫉。舍利
T2122_.53.0949c01: 子。彼諸比丘慳他家故。我説是人爲癡丈夫。
T2122_.53.0949c02: 爲活命者。爲守財穀奴僕隷者。爲重財寶玩
T2122_.53.0949c03: 縛者。唯於衣食所欽尚者。爲求妄想貪嗜惡
T2122_.53.0949c04: 肉起慳嫉者。舍利子。我今更説如是正法。
T2122_.53.0949c05: 彼諸比丘。先至他家。不應見餘比丘而生
T2122_.53.0949c06: 嫉妬。若有比丘違我法教。見餘比丘或作是
T2122_.53.0949c07: 言。此施主家先爲我識。汝從何來。乃在此
T2122_.53.0949c08: 耶。我於此家極爲親密。調謔交顧。汝從何
T2122_.53.0949c09: 來。輙相侵奪。舍利子。以何等故彼慳比丘。
T2122_.53.0949c10: 於後來者偏生嫉妬。舍利子。由諸施家許其
T2122_.53.0949c11: 衣鉢飮食臥具病縁醫藥及供身等資生什
T2122_.53.0949c12: 物。彼作是念。恐彼施主將先許物施後來
T2122_.53.0949c13: 者。由如是故。即此比丘於施主家起三重
T2122_.53.0949c14: 過。一者起住處過。見餘比丘。或起恨言。我
T2122_.53.0949c15: 於今者當離此處。二者凡所習近。當言未知
T2122_.53.0949c16: 應與不應。三者於不定家妄起諸過。舍利子。
T2122_.53.0949c17: 彼慳比丘於後來人發三惡言。一者説住處
T2122_.53.0949c18: 過。以諸惡事増益其家。令後比丘心不樂住。
T2122_.53.0949c19: 二者於後比丘所有實言反爲虚説。三者詐
T2122_.53.0949c20: 現善相諂附是人。伺有微隙對衆喚擧。舍利
T2122_.53.0949c21: 子。如是比丘。於他施家生慳嫉者。速滅一
T2122_.53.0949c22: 切所有白衣法。永盡無遺
T2122_.53.0949c23: 又迦葉經云。出家之人有四放逸入於地獄。
T2122_.53.0949c24: 一多聞放逸。二利養放逸。三親友放逸。四
T2122_.53.0949c25: 頭陀放逸。此四放逸之人。良由惡人入於佛
T2122_.53.0949c26: 法不求出世。苟貪名利以活身命。故入惡
T2122_.53.0949c27: 道
T2122_.53.0949c28: 又最妙勝定經云。千年之後。三百年中。浩
T2122_.53.0949c29: 浩亂哉。逃奴走婢亡失破國多不存活。入
T2122_.53.0950a01: 吾法中。猶如群賊劫奪良善。當爾之時十二
T2122_.53.0950a02: 部經沈沒於地。不復讀誦經典。設有頭陀者。
T2122_.53.0950a03: 多不如法。常游聚落不在山林。乃至法師解
T2122_.53.0950a04: 説佛語。萬不著一。爾時多有白衣若男若女。
T2122_.53.0950a05: 持戒淨行呵責比丘。白衣去後共相謂言。今
T2122_.53.0950a06: 我解者。如佛口説。或邪言綺語無義之語。以
T2122_.53.0950a07: 作義語。如盲人指天上日。若大若小等
T2122_.53.0950a08: 又正法念經云。彼惡比丘現持戒相。令彼
T2122_.53.0950a09: 檀越心信敬已。共諸朋侶數數往到彼檀越
T2122_.53.0950a10: 家。如是比丘。隨己所聞少知佛法共其同侶。
T2122_.53.0950a11: 爲彼檀越説所知法。如是方便欲令檀越迴
T2122_.53.0950a12: 彼比丘所得利養而施與之。如是比丘形相
T2122_.53.0950a13: 沙門第一大賊。到檀越家。方便劫奪他人財
T2122_.53.0950a14: 利及以供養。如是比丘見他財利。見他供養
T2122_.53.0950a15: 生貪嫉者。不曾少時眼開合頃暫作善法。彼
T2122_.53.0950a16: 惡比丘破戒沙門。捨離坐禪讀誦等業。無一
T2122_.53.0950a17: 念間不攝地獄餓鬼畜生。以此文證。貪利招
T2122_.53.0950a18: 苦。勿現善相以求名利。故諸出家縱能持
T2122_.53.0950a19: 戒。勿解經義。未必斷惑。由不觀理不斷結
T2122_.53.0950a20: 故。多現善相謂己過人。設聞勝智説實無
T2122_.53.0950a21: 我。則不信受言非正理。因茲謗法及行道者。
T2122_.53.0950a22: 増長我慢死墮地獄。是故愚人縱能依戒。以
T2122_.53.0950a23: 無道法多起罪行
T2122_.53.0950a24: 又大寶積經云。出家之人有二種縛。一者見
T2122_.53.0950a25: 縛。二者利養縛。又有二種障法。一者親近
T2122_.53.0950a26: 白衣。二者憎惡善人。又有二種癰瘡。一者求
T2122_.53.0950a27: 見他過。二者自覆其罪。又有二種不淨心。
T2122_.53.0950a28: 一者讀誦外道經書。二者多畜諸好衣鉢
T2122_.53.0950a29: 又涅槃經云。出家之人有四種惡病。是故不
T2122_.53.0950b01: 得四沙門果。何等四病。謂四惡欲。一爲衣
T2122_.53.0950b02: 欲。二爲食欲。三爲臥具欲。四爲有欲。有四
T2122_.53.0950b03: 良藥能療是病。一糞掃衣。能治比丘爲衣惡
T2122_.53.0950b04: 欲。二乞食。能破比丘爲食惡欲。三樹下坐。
T2122_.53.0950b05: 能破比丘爲臥具惡欲。四身心寂靜。能破比
T2122_.53.0950b06: 丘爲有惡欲。以是四藥除是四病。是名聖行。
T2122_.53.0950b07: 如是聖行則得名爲少欲知足也
T2122_.53.0950b08: 又大集經云。破戒人者。一切十方無量諸佛
T2122_.53.0950b09: 所不護念。雖名比丘不在僧數。何以故。入
T2122_.53.0950b10: 魔界故。我都不聽毀戒之人受人信施如葶
T2122_.53.0950b11: 藶子。何以故。是人遠離如來法故。又正法
T2122_.53.0950b12: 念經偈云
T2122_.53.0950b13:     若無讀誦心無禪無漏盡
T2122_.53.0950b14:     雖有比丘形如是非比丘
T2122_.53.0950b15:     寧食蛇毒蟲及以烊金等
T2122_.53.0950b16:     終不破禁戒而食僧飮食
T2122_.53.0950b17: 故大莊嚴經論偈云
T2122_.53.0950b18:     若毀犯禁戒現世惡名聞
T2122_.53.0950b19:     爲人所輕賤命終墮惡道
T2122_.53.0950b20: 又智度論説。破戒之人人所不敬。其家如
T2122_.53.0950b21: 塚人所不到。破戒之人失諸功徳。譬如枯
T2122_.53.0950b22: 樹人不愛樂。破戒之人如霜蓮華人不喜見。
T2122_.53.0950b23: 破戒之人惡心可畏。譬如羅刹。破戒比丘雖
T2122_.53.0950b24: 形似善人内無善法。雖復剃頭染衣次第捉
T2122_.53.0950b25: 籌名爲比丘。實非比丘。破戒之人若著法服。
T2122_.53.0950b26: 則是熱銅鐵鍱以纒其身。若持鉢盂則是盛烊
T2122_.53.0950b27: 銅器若所噉食即是呑熱鐵丸飮熱烊銅。若
T2122_.53.0950b28: 受人供養供給。則是地獄獄卒守人。若入精
T2122_.53.0950b29: 舍。則是入大地獄。若坐衆僧床榻。是爲坐熱
T2122_.53.0950c01: 鐵床上。破戒之人。常懷怖懼。如重病人常畏
T2122_.53.0950c02: 死至。破戒之人死後墮惡道中。若在銅橛地
T2122_.53.0950c03: 獄。獄卒羅刹問諸罪人。汝何處來。答言。我苦
T2122_.53.0950c04: 極悶不知來處。但患飢渇。若言渇者。是時獄
T2122_.53.0950c05: 卒即驅逐人令坐熱銅橛上。以鐵鉗開口灌
T2122_.53.0950c06: 以烊銅。若言飢者。坐之銅橛。呑以鐵丸。入口
T2122_.53.0950c07: 口焦。入咽咽爛。入腹腹破。焦然五藏爛壞。
T2122_.53.0950c08: 直過墮地。此諸人等由宿行因縁。劫盜他
T2122_.53.0950c09: 財以自供口。諸出家人。或時詐病多求酥
T2122_.53.0950c10: 油石蜜。或無禪無戒無有智慧。而多受人
T2122_.53.0950c11: 施。或惡口傷人。如是等種種因縁。宿業力故。
T2122_.53.0950c12: 墮銅橛地獄中不可稱説。行者應當一心受
T2122_.53.0950c13: 持戒律。又未曾有經云。有諸比丘。言行不
T2122_.53.0950c14: 同。心口相違。或爲利養錢財飮食。或爲名
T2122_.53.0950c15: 譽要集眷屬。或有厭惡王法使役出家爲道。
T2122_.53.0950c16: 都無有心向三脱門度三有苦。以不淨心貪
T2122_.53.0950c17: 受信施。不知後世彌劫受殃償其宿債。設更
T2122_.53.0950c18: 修善生天。仍有餘罪天中亦受
T2122_.53.0950c19: 又正法念經云。若於先世有偸盜業。爾時
T2122_.53.0950c20: 自見諸天女等。奪其所著莊嚴之具。奉餘天
T2122_.53.0950c21: 子等。不可具述
T2122_.53.0950c22: 又像法決疑經云。未來世中一切俗人輕賤
T2122_.53.0950c23: 三寶。正以比丘比丘尼不如法故。身披法服
T2122_.53.0950c24: 經理俗縁。或復市肆販賣自活。或復渉路商
T2122_.53.0950c25: 賈求利。或作畫師經生像匠工巧之業。或占
T2122_.53.0950c26: 相男女舍屋田園種種吉凶。或飮酒醉歌舞
T2122_.53.0950c27: 作樂圍棊六博。或貪財求利延時歳月廢忘
T2122_.53.0950c28: 經業。或呪術治病假託經書修禪占事以邪
T2122_.53.0950c29: 活命。或行醫鍼炙合和湯藥診脈處方男女
T2122_.53.0951a01: 交雜。因斯致染敗善増惡。招俗譏謗良由
T2122_.53.0951a02: 於此。夫出家之人爲求解脱先須離罪。以戒
T2122_.53.0951a03: 爲首。若不依戒衆善不住。如人無頭諸根亦
T2122_.53.0951a04: 壞名爲死人。故解脱道論云。如人無頭一切
T2122_.53.0951a05: 諸根不能取塵。是時名死。如是比丘以戒爲
T2122_.53.0951a06: 頭。若頭斷已失諸善法。於佛法爲死。亦如
T2122_.53.0951a07: 死屍大海不納
T2122_.53.0951a08: 故四分律偈云
T2122_.53.0951a09:     譬如有死屍大海不容受
T2122_.53.0951a10:     爲疾風所飄棄之於岸上
T2122_.53.0951a11: 又智度論偈云
T2122_.53.0951a12:     衆僧大海水結戒爲畔際
T2122_.53.0951a13:     若有破戒者終不在僧數
T2122_.53.0951a14: 又僧祇律云。爾時比丘將一沙彌。歸看親
T2122_.53.0951a15: 里。路經曠野。中道有非人。化作龍。右繞沙
T2122_.53.0951a16: 彌以華散上。讃言。善哉。大得善利。捨家出
T2122_.53.0951a17: 家。不捉金銀及錢。比丘到親里家。問訊已欲
T2122_.53.0951a18: 還。時親里婦語沙彌言。汝今還去。道逈多
T2122_.53.0951a19: 乏。可持是錢去市易所須。沙彌受取繋著衣
T2122_.53.0951a20: 頭而去。中道非人見沙彌持錢在比丘後行。
T2122_.53.0951a21: 復化作龍來左繞沙彌。以土坌上。説是言。汝
T2122_.53.0951a22: 失善利。出家修道而捉錢行。沙彌便啼。比
T2122_.53.0951a23: 丘顧視問沙彌言。汝何故啼。沙彌言。我不
T2122_.53.0951a24: 憶有過無故得惱。師言。汝有所捉耶。答言。
T2122_.53.0951a25: 持是錢來。師云。捨棄。棄已非人復如前供
T2122_.53.0951a26: 養
T2122_.53.0951a27: 爾時大目揵連共專頭沙彌。食後到閻浮提
T2122_.53.0951a28: 阿耨大池上坐禪。時專頭沙彌見池邊金沙
T2122_.53.0951a29: 便作是念。我今當盛是沙可著世尊澡灌下。
T2122_.53.0951b01: 尊者目連從禪覺已。即以神足乘虚而還。時
T2122_.53.0951b02: 專頭沙彌爲非人所持不能飛空。時目連迴
T2122_.53.0951b03: 見喚沙彌來。答言。我不能得往。問汝有所
T2122_.53.0951b04: 持耶。答言。持是金沙。汝應捨棄。捨已即乘
T2122_.53.0951b05: 空而去。以是因縁。具白世尊。佛言。從今日
T2122_.53.0951b06: 不聽沙彌捉金銀及錢
T2122_.53.0951b07: 又百喩經云。昔有愚人養育七子。一子先死。
T2122_.53.0951b08: 時此愚人見子既死便欲停置於其家中。自
T2122_.53.0951b09: 欲棄去。傍人見已而語之言。生死道異。當
T2122_.53.0951b10: 速莊嚴致於遠處。爾時愚人聞此語已。即自
T2122_.53.0951b11: 思念。若不得留要當葬者。須更殺一子停擔
T2122_.53.0951b12: 兩頭。乃可勝致。於是更殺一子。而擔負之。
T2122_.53.0951b13: 遠葬林野。時人見之。深生嗤笑。怪未曾有。
T2122_.53.0951b14: 譬如比丘私犯一戒。情憚改悔。默然覆藏。自
T2122_.53.0951b15: 説清淨。或有智者。即語之言。出家之人守
T2122_.53.0951b16: 持禁戒。如護明珠。不使缺落。汝今云何違犯
T2122_.53.0951b17: 所受。欲不懺悔。犯戒者言。苟須懺者。更就犯
T2122_.53.0951b18: 之。然後當出。遂更犯戒。多作不善。爾乃頓
T2122_.53.0951b19: 出。如彼愚人一子既死。又殺一子。今此比丘
T2122_.53.0951b20: 亦復如是
T2122_.53.0951b21: 又涅槃經。佛説偈言
T2122_.53.0951b22:     莫輕小惡以爲無殃水滴雖微
T2122_.53.0951b23:     漸盈大器
T2122_.53.0951b24: 又百喩經云。昔有國王。有一好樹。高廣極
T2122_.53.0951b25: 大。當生勝果。香而甜美。時有一人來至王
T2122_.53.0951b26: 所。王語之言。此之樹上將生美果。汝能食
T2122_.53.0951b27: 不。即答王言。此樹高廣。雖欲食之何由能
T2122_.53.0951b28: 得。即便斷樹望得其果。既無所獲徒自勞苦。
T2122_.53.0951b29: 後還欲豎樹已枯死。都無生理。世間之人亦
T2122_.53.0951c01: 復如是。如來法王有持戒樹修諸功徳。不解
T2122_.53.0951c02: 方便反毀其禁。如彼伐樹復欲還活都不可
T2122_.53.0951c03: 得。破戒之人亦復如是
T2122_.53.0951c04: 又戒消災經云。佛在世時。有一縣人皆奉行
T2122_.53.0951c05: 五戒十善。無釀酒者。中有大姓家子。欲遠
T2122_.53.0951c06: 賈販臨途。父母語曰。汝勤持五戒十善。愼
T2122_.53.0951c07: 莫飮酒犯佛重戒。行到他國見舊同學。歡喜
T2122_.53.0951c08: 出蒲蔔酒欲共飮之。固辭不飮。主人殷勤
T2122_.53.0951c09: 不獲從之。後還家具首上事。父母報言。汝
T2122_.53.0951c10: 違吾戒。亂法之漸。非孝子也。便以得物逐
T2122_.53.0951c11: 令出國。乃到他國住客舍家。主人事三鬼
T2122_.53.0951c12: 神。能作人形對面飮食。與人語言。事之積
T2122_.53.0951c13: 年。居財空盡。而家疾病。死喪不絶。私共論
T2122_.53.0951c14: 之。鬼知人意。鬼共議言。此人財産空訖。正
T2122_.53.0951c15: 爲吾等未曾有益。今相厭患。宜求珍寶以施
T2122_.53.0951c16: 與之。便行盜他國王庫藏好寶。積置園中。
T2122_.53.0951c17: 報言。汝事吾歴年勤苦甚久。今欲福汝使
T2122_.53.0951c18: 得饒富。主人欣然入園見物。負輦歸舍。辭
T2122_.53.0951c19: 謝受恩。明日設食請。鬼神詣門見舍衞國人
T2122_.53.0951c20: 在主人舍。便奔走而去。主人追呼。既已顧
T2122_.53.0951c21: 下走去何爲。神曰。卿舍尊客。吾焉得前。重
T2122_.53.0951c22: 復驚走。主人思惟。吾舍之中無有異人。正
T2122_.53.0951c23: 有此人。即出言語恭敬已竟因問之曰。卿
T2122_.53.0951c24: 有何功徳。吾所事神。畏子而走。客具説佛
T2122_.53.0951c25: 功徳。主人言。吾欲奉持五戒。因從客受三
T2122_.53.0951c26: 自歸五戒。一心精進不敢懈怠。因問佛處。答
T2122_.53.0951c27: 在舍衞國給孤獨園。主人一心到彼。經歴一
T2122_.53.0951c28: 亭中。有一女人端正。是噉人鬼。婦行路逈
T2122_.53.0951c29: 遠。時日逼暮。從女寄宿。＊女即報言。愼勿
T2122_.53.0952a01: 留此宜急前去。男子自念。前舍衞國人具佛
T2122_.53.0952a02: 四戒。我神尚畏。我已受三歸五戒。心不懈
T2122_.53.0952a03: 怠。何畏懼乎。遂自留宿。時噉人鬼見護戒威
T2122_.53.0952a04: 神。去亭四十里一宿不歸。明日進見鬼所
T2122_.53.0952a05: 噉人骨體狼藉。心怖而悔退自思惟。不如
T2122_.53.0952a06: 携此女人將歸本土共居如故。即迴還。因
T2122_.53.0952a07: 從女人復求留宿。女人謂男子曰。何須迴
T2122_.53.0952a08: 耶。答曰。行計不成。故迴還耳。復寄一宿。＊女
T2122_.53.0952a09: 言。卿死矣。吾夫是噉人之鬼。方來不久。卿
T2122_.53.0952a10: 宜急去。此男子不信。還止不去。更迷惑婬
T2122_.53.0952a11: 意。復生不信。不復信佛三歸五戒。天神即
T2122_.53.0952a12: 去。鬼得來還。女人恐畏食此男子。藏之甕
T2122_.53.0952a13: 中。鬼聞人氣謂婦言。爾得肉耶。吾欲噉之。
T2122_.53.0952a14: 婦言。我不行何從得肉。婦問鬼言。卿昨何
T2122_.53.0952a15: 以不歸鬼言。坐汝所爲而舍宿尊客。令吾被
T2122_.53.0952a16: 逐。甕中男子逾益恐怖。婦言。何以不得肉
T2122_.53.0952a17: 乎。鬼言。只爲汝舍佛弟子。天神逐我出四
T2122_.53.0952a18: 十里外。露宿震怖。于今不安。故不得肉。婦
T2122_.53.0952a19: 因問夫。佛戒云何。鬼言。大飢極急。以肉將
T2122_.53.0952a20: 來。不須問此。此是無上正眞之戒。吾不敢
T2122_.53.0952a21: 説耶。婦言。但爲我説之。我當與卿肉。鬼因
T2122_.53.0952a22: 爲説三歸五戒。鬼初一説戒時。婦輒受之。至
T2122_.53.0952a23: 第五戒。心執口誦。男子於甕中識五戒。隨
T2122_.53.0952a24: 受之。天帝釋知此二人心自歸依佛。即選善
T2122_.53.0952a25: 神五十人擁護兩人。鬼遂走去。到明日婦問
T2122_.53.0952a26: 男子。汝怖乎。答曰。大怖蒙仁者恩。心寤識
T2122_.53.0952a27: 佛。婦言。男子何以迴還。答曰。吾見新舊死
T2122_.53.0952a28: 人骸骨縱横。恐畏故還耳。婦言。骨是吾所棄
T2122_.53.0952a29: 者。吾本良家之女。爲鬼所掠。吾來作妻。悲
T2122_.53.0952b01: 窮無訴。今蒙仁恩。得聞佛戒。離於此鬼。後
T2122_.53.0952b02: 還道逢四百九十八人。共到佛所。一心聽
T2122_.53.0952b03: 經。心開意解。皆作沙門。得阿羅漢果。然此
T2122_.53.0952b04: 二人是四百九十八人前世之師。人求道時。
T2122_.53.0952b05: 要當得其本師及其善友。爾乃解耳
T2122_.53.0952b06: 又灌頂經云。佛告梵志。昔波羅柰大國有
T2122_.53.0952b07: 婆羅門子。名曰執持。富貴大姓。不奉三寶。
T2122_.53.0952b08: 事九十五種之道。以求福祐。久久之後。聞其
T2122_.53.0952b09: 國中有賢長者輩。盡奉佛法僧化導。皆得
T2122_.53.0952b10: 富貴受安隱樂。能度脱生老病死。受法無
T2122_.53.0952b11: 窮。今世後世不入三惡道中。執持長者作是
T2122_.53.0952b12: 念言。不如捨置餘道奉敬三寶。即便詣佛。
T2122_.53.0952b13: 頭面著地。爲佛作禮。白佛言。今我所事非眞。
T2122_.53.0952b14: 故歸命於佛耳。當哀愍我故去濁穢之行受
T2122_.53.0952b15: 佛清淨法言。於是世尊爲受三歸五戒法竟。
T2122_.53.0952b16: 作禮而去。於是以後。長者執持到他國中。見
T2122_.53.0952b17: 人殺生盜人財物。見好色女貪愛戀之。見人
T2122_.53.0952b18: 好惡便論道之。見飮酒者便欲追之。心意
T2122_.53.0952b19: 如是無一時定。便自念言。悔從佛受三歸五
T2122_.53.0952b20: 戒重誓之法。作如是念。我當歸佛三歸五戒
T2122_.53.0952b21: 之法。即詣佛所而白佛言。前受三歸五戒之
T2122_.53.0952b22: 法多所禁制。不得復從本意所作念。自思惟
T2122_.53.0952b23: 欲罷。不能事佛可爾與不。何以故。佛法尊重
T2122_.53.0952b24: 非凡類所事。當可還法戒乎。佛默然不應。言
T2122_.53.0952b25: 已未絶。口中便有自然鬼神。持鐵椎拍長者
T2122_.53.0952b26: 頭。復有鬼神解脱其衣裳。復有鬼神。以鐵
T2122_.53.0952b27: 鉤就其口中曳取其舌。有婬女鬼神。以刀
T2122_.53.0952b28: 掬割其陰。又有鬼神。烊銅沃其口中。前後
T2122_.53.0952b29: 左右諸鬼神競。來分裂取其血噉食之。長者
T2122_.53.0952c01: 執持恐怖顫掉無所歸投。面如土色。又有自
T2122_.53.0952c02: 然之火焚燒其身。求生不得。求死不得。諸
T2122_.53.0952c03: 鬼神輩急持長者不令得動。佛見如是哀愍
T2122_.53.0952c04: 念之。因問長者。汝今當復云何。長者口噤
T2122_.53.0952c05: 不能復言。但得擧手自搏而已。從佛求哀悔
T2122_.53.0952c06: 惡歸善。佛便以威神救度長者。諸鬼神王。見
T2122_.53.0952c07: 佛世尊以威神力救度長者。各各住立一面。
T2122_.53.0952c08: 長者於是小得蘇息。便起叩頭。前白佛言。我
T2122_.53.0952c09: 身中有是五賊。牽我入三惡道中。坐欲作罪
T2122_.53.0952c10: 違負所受。願佛哀我受我懺悔。佛言。汝自
T2122_.53.0952c11: 心口所爲。當咎於誰。長者白佛。我從今日
T2122_.53.0952c12: 改往修來。奉三歸及五戒法。持自六齋奉
T2122_.53.0952c13: 三長齋。燒香散華懸幡蓋供事三寶。從今
T2122_.53.0952c14: 以去不敢復犯破歸戒法。佛言。如此言者。
T2122_.53.0952c15: 是爲大善。汝今受是三歸五戒。莫復如前受
T2122_.53.0952c16: 戒法也。破是歸戒名爲再犯。若三犯者。爲
T2122_.53.0952c17: 五官所得。便輔王小臣都録監司五帝使者
T2122_.53.0952c18: 之所得。便收神録命皆依本罪。是故我説是
T2122_.53.0952c19: 言。勸受歸戒者。鬼神護助。諸天歡喜。十方無
T2122_.53.0952c20: 量諸佛菩薩羅漢皆共稱歎。是清信士女。論
T2122_.53.0952c21: 其終時。佛皆分身而往迎之。不使持戒男女
T2122_.53.0952c22: 人墮惡道中。若戒羸者當益作福
T2122_.53.0952c23: 頌曰
T2122_.53.0952c24:     茫茫恍惚夙夜昏馳色心染著
T2122_.53.0952c25:     不覺日滋身危漏剋朝夕推移
T2122_.53.0952c26:     戒瓶既破淨報何施七支不護
T2122_.53.0952c27:     三業失威賢聖共捨神鬼競嗤
T2122_.53.0952c28:     淨衆不納擯同死屍一墜幽塗
T2122_.53.0952c29:     萬劫長糜

T2122_.53.0953a01:

感應縁

略引
四驗

T2122_.53.0953a02: 晋沙門竺曇遂
T2122_.53.0953a03: 宋沙門釋智達
T2122_.53.0953a04: 宋沙門釋曇典
T2122_.53.0953a05: 隋沙門釋慧曇
T2122_.53.0953a06: 晋太元中謝家沙門竺曇遂。年二十餘。白
T2122_.53.0953a07: 晢端正流俗沙門。身甞行經青溪廟前過。因
T2122_.53.0953a08: 入廟中。看暮歸。夢一人來語云。君當來作
T2122_.53.0953a09: 我廟中神不。復夕曇遂夢問。婦人是誰。婦人
T2122_.53.0953a10: 云。我是青溪中姑。如此一月許。便卒病。臨
T2122_.53.0953a11: 死謂同學年少。我無福亦無大罪。死乃當作
T2122_.53.0953a12: 青溪廟神。諸君行便可見看之。既死後諸年
T2122_.53.0953a13: 少道人既至。便靈語相勞問。音聲如其生
T2122_.53.0953a14: 時。臨去云。久不聞唄。思一聞之。其伴慧覲
T2122_.53.0953a15: 便爲作唄訖。其猶唱讃。語云。岐路之訣尚有
T2122_.53.0953a16: 悽愴。況此之乖。形神分散。窈冥之歎。情何
T2122_.53.0953a17: 可言。既而歔欷悲不自勝。諸道人等皆爲流

T2122_.53.0953a18:

洟

右此一驗出
續搜神記

T2122_.53.0953a19: 宋沙門智達者。益州索寺僧也。行頗流俗而
T2122_.53.0953a20: 善經唄。年二十三。宋元徽三年六月病死。身
T2122_.53.0953a21: 暖不殮。遂經二日蘇還。至三日旦而能言
T2122_.53.0953a22: 視。自説言。始困之時見兩人。皆著黄布袴
T2122_.53.0953a23: 褶。一人立于戸外。一人徑造床前曰。上人
T2122_.53.0953a24: 應去可下地也。達曰貧道體羸不堪渉道。此
T2122_.53.0953a25: 人復曰。可乘輿也。言卒而輿至。達既升之。
T2122_.53.0953a26: 意識恍然不復見。家人屋室及所乘輿。四
T2122_.53.0953a27: 望極目。但覩荒野。途徑艱危。示道登躡。驅
T2122_.53.0953a28: 之不得休息。至于朱門。牆闥甚華。達入至
T2122_.53.0953a29: 堂下。堂上有。一貴人。朱衣冠幘倨傲床坐。
T2122_.53.0953b01: 姿貌嚴肅甚有威容。左右兵衞百許人。皆
T2122_.53.0953b02: 朱衣拄刀列直森然。貴人見達。乃斂顏正
T2122_.53.0953b03: 色謂曰。出家之人何宜多過。達曰。有識以
T2122_.53.0953b04: 來不憶作罪。問曰。誦戒不。達曰。初受具足
T2122_.53.0953b05: 之時。實常習誦。比逐齋講＊常事轉經。故於
T2122_.53.0953b06: 誦戒時有虧廢。復曰。沙門而不誦戒。此非
T2122_.53.0953b07: 罪何爲。可且誦經。達即誦法華三契而止。
T2122_.53.0953b08: 貴人勅所録達使人曰。可送置惡地勿令
T2122_.53.0953b09: 大苦。二人引達將去。行數十里稍聞轟 &MT05162;

鬧
T2122_.53.0953b10: 聲沸火。而前路轉闇。次至一門。高數十丈。色
T2122_.53.0953b11: 甚堅黒。蓋鐵門也。牆亦如之。達心自念。經
T2122_.53.0953b12: 説地獄。此其是矣。乃大恐怖。悔在世時不
T2122_.53.0953b13: 修業行。及大門裏。鬧聲轉壯。久久靜聽。
T2122_.53.0953b14: 方知是人。噭呼之響。門裏轉闇無所復見。
T2122_.53.0953b15: 時火光乍滅乍揚。見有數人反縛前行。後有
T2122_.53.0953b16: 數人執叉叉之。血流如泉。其一人乃達從
T2122_.53.0953b17: 伯母。彼此相見意欲共語。有人曳之殊疾不
T2122_.53.0953b18: 遑得言。入門二百許歩。見有一物形如米
T2122_.53.0953b19: 囤。可高丈餘。二人執達擲置囤上。囤裏有火。
T2122_.53.0953b20: 焔燒達身。半體皆爛。痛不可忍。自囤墜地悶
T2122_.53.0953b21: 絶良久。二人復將達去。見有鐵 &T055114;

十餘。皆
T2122_.53.0953b22: 煮罪人。人在 &T055114;

中隨沸出沒。

側有人。以
T2122_.53.0953b23: 杈刺之。或有攀 &T055114;

出者。兩目沸凸舌出尺餘。
T2122_.53.0953b24: 肉盡坼爛而猶不死。諸 &T055114;

皆滿。唯有一

尚
T2122_.53.0953b25: 空。二人謂達曰。上人即時應入此中。達聞其
T2122_.53.0953b26: 言。肝膽塗地。乃請之曰。君聽貧道一得禮
T2122_.53.0953b27: 佛。便至心稽首。願免此苦。伏地食頃。祈悔
T2122_.53.0953b28: 特至。既而四望無所復見。唯覩平原茂樹。風
T2122_.53.0953b29: 景清明。而二人猶導達行。至一樓下。樓形
T2122_.53.0953c01: 高小。上有人。裁得容坐。謂達曰。沙門現受輕
T2122_.53.0953c02: 報殊可欣也。達於樓下忽然不覺還就身。時
T2122_.53.0953c03: 達今猶存在索寺也。齋戒逾堅。禪誦彌固」
T2122_.53.0953c04: 宋沙門釋曇典。白衣時年三十忽暴病而亡。
T2122_.53.0953c05: 經七日方活。説初亡時見兩人驅將去。使
T2122_.53.0953c06: 輩來 &T028176;

輩可有數千人。晝夜無休息。見二
T2122_.53.0953c07: 道人云我是汝五戒本師。來慰問之。即將
T2122_.53.0953c08: 往詣官主云。是貧道弟子。且無大罪。暦算
T2122_.53.0953c09: 未窮。即見放遣。二道人送典至家。住其屋
T2122_.53.0953c10: 上。具約示典。可作沙門勤修道業。言訖下
T2122_.53.0953c11: 屋。道人排典著屍掖下。於是而蘇。後出家

T2122_.53.0953c12:

經二十年。以元嘉十四年亡

右三驗出
冥祥記

T2122_.53.0953c13: 隋東川釋慧曇。不知何許人。辯聰令逸大
T2122_.53.0953c14: 小通明。住寶明寺襟帶衆經。以四月十五日。
T2122_.53.0953c15: 臨説戒時。僧並集堂。曇居上首。乃白衆曰。
T2122_.53.0953c16: 戒本防非人人誦得。何勞徒衆數數聞之。可
T2122_.53.0953c17: 令一僧竪義令後生開寤。曇氣岸風格。當
T2122_.53.0953c18: 時無敢抗者。咸順從之。訖於後夏末常廢説
T2122_.53.0953c19: 戒。至七月十五日。將＊升草座。失曇所在。
T2122_.53.0953c20: 大衆以新歳未受。交廢自恣。一時崩騰。四
T2122_.53.0953c21: 出追覓。乃於寺側三里許於古塚間得之。遍
T2122_.53.0953c22: 體血流如刀割處。借問其故。云有一丈夫執
T2122_.53.0953c23: 三尺大刀。勵色瞋曇改變布薩妄充竪義刀
T2122_.53.0953c24: 膾身形。痛毒難忍。因接還寺。竭情懺悔。乃
T2122_.53.0953c25: 經十載。説戒布薩。讀誦衆經。以爲常業。臨
T2122_.53.0953c26: 終之日。異香迎之。神色無亂。欣然而卒。咸嘉

T2122_.53.0953c27:

徴祥。即世懲革

右此一驗出
唐高僧傳

T2122_.53.0953c28: 法苑珠林卷第九十
T2122_.53.0953c29:

Footnote:

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