大正蔵検索 INBUDS
|
法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53 948 949 950 951 952 953 954 955 956 957 958 959 960 961 962 963 [行番号:有/無] [返り点:有/無] [CITE]
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_.53.0947a08: T2122_.53.0947a09: T2122_.53.0947a10: T2122_.53.0947a11: T2122_.53.0947a12: *西明寺沙門釋道*世撰
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。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_.53.0953a03: 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_.53.0953a20: 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。見有鐵十餘。皆 T2122_.53.0953b22: 煮罪人。人在中隨沸出沒。側有人。以 T2122_.53.0953b23: 杈刺之。或有攀出者。兩目沸凸舌出尺餘。 T2122_.53.0953b24: 肉盡坼爛而猶不死。諸皆滿。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_.53.0953c14: 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_.53.0953c29: T2122_.53.0954a01: T2122_.53.0954a02: T2122_.53.0954a03: T2122_.53.0954a04: *西明寺沙門釋道*世撰 T2122_.53.0954a05: T2122_.53.0954a06: 破齋篇第九十 T2122_.53.0954a07: 賞罰篇第九十一
T2122_.53.0954a10: 夫正法所以流布。貴在尊經。福田所以増長。 T2122_.53.0954a11: 功由齋戒。故捨一餐之供。福紹餘糧。施一 T2122_.53.0954a12: 錢之資。果超天報。所以福田可重。財累可 T2122_.53.0954a13: 輕。共樹無遮之會。等招無限之福也 T2122_.53.0954a14: 引證部第二 T2122_.53.0954a15: 如舊雜譬喩經云。昔有四姓請佛飯。時有一 T2122_.53.0954a16: 人賣牛湩。大姓留止飯。教持齋受戒聽經 T2122_.53.0954a17: 已乃歸。婦言。我朝相待未飯。便強令夫飯 T2122_.53.0954a18: 壞其齋意。雖爾七生天上七生世間。師曰。一 T2122_.53.0954a19: 日持齋有六十萬歳餘糧。復有五福。一曰少 T2122_.53.0954a20: 病。二曰身安隱。三曰少婬意。四曰少睡臥。 T2122_.53.0954a21: 五曰得生天上。常識宿命所行事也 T2122_.53.0954a22: 又波斯匿王欲賞末利夫人香瓔。喚出宮視。 T2122_.53.0954a23: 夫人於齋日著素服而出。在六萬夫人中。明 T2122_.53.0954a24: 如日月。倍好如常。王意悚然。加敬問曰。 T2122_.53.0954a25: 有何道徳炳然有異。夫人白王。自念少福禀 T2122_.53.0954a26: 斯女形。情態垢穢。日夜命促。懼墜三塗。是 T2122_.53.0954a27: 以月月奉佛法齋。割愛從道。世世蒙福。願 T2122_.53.0954a28: 以香瓔奉施世尊 T2122_.53.0954a29: 又中阿含經云。爾時鹿子母毘舍佉。平旦沐 T2122_.53.0954b01: 浴著白淨衣。將子婦等眷屬。往詣佛所。稽 T2122_.53.0954b02: 首作禮。白世尊曰。我今持齋善。世尊問曰。 T2122_.53.0954b03: 居士婦今持何等齋耶。齋有三種。云何爲 T2122_.53.0954b04: 三。一者放牛兒齋。二者尼揵齋。三者聖八 T2122_.53.0954b05: 支齋。云何名放牛兒齋者。若放牛兒。朝放 T2122_.53.0954b06: 澤中。晡收還村。彼還村時。作如是念。我今 T2122_.53.0954b07: 日在此處放牛。明日當在彼處放牛。我今日 T2122_.53.0954b08: 在此處飮牛。明日當在彼處飮牛。我牛今日 T2122_.53.0954b09: 在此處宿止。明日當在彼處宿止。如是有人。 T2122_.53.0954b10: 若持齋時。作是思惟。我今日食如此之食。明 T2122_.53.0954b11: 日當食如彼食也。我今日飮如此之飮。明日 T2122_.53.0954b12: 當飮如彼飮也。我今日含消如此含消。明 T2122_.53.0954b13: 當含消如彼含消。其人於此晝夜樂著欲過。 T2122_.53.0954b14: 是名放牛兒齋。若如是持齋。不獲大利。不 T2122_.53.0954b15: 得大果。無大功徳。不得廣布。云何名尼揵 T2122_.53.0954b16: 齋耶。若出家尼揵者。彼勸人曰。汝於東方 T2122_.53.0954b17: 過百由延外。有衆生者。擁護彼故。棄捨刀 T2122_.53.0954b18: 仗。如是南西北方亦爾。或脱衣裸形。我無 T2122_.53.0954b19: 父母妻子。勸進虚妄之言。將爲眞諦。或執 T2122_.53.0954b20: 苦行自餓諸邪法等。是名尼揵齋也。若如是 T2122_.53.0954b21: 持齋者。亦不獲大利。不得大果。無大功徳。 T2122_.53.0954b22: 不得廣布。云何名爲聖八支齋。多聞聖弟子。 T2122_.53.0954b23: 若持齋時作是思惟。阿羅訶眞人。盡形壽。離 T2122_.53.0954b24: 殺斷殺棄捨刀*仗。有慚有愧。有慈悲心。饒 T2122_.53.0954b25: 益一切。乃至蜫蟲。於殺淨心。乃至盡形壽。 T2122_.53.0954b26: 離非時食斷非時食。一食不夜食樂於時食。 T2122_.53.0954b27: 我以此支於阿羅訶等同無異。是故説齋。彼 T2122_.53.0954b28: 住此聖八支齋已。於上當復憶念如來無所 T2122_.53.0954b29: 著等十號。出世淨法。捨離穢汚惡不善法。 T2122_.53.0954c01: 是名聖八支齋也。若族姓女。持聖八支齋者。 T2122_.53.0954c02: 身壞命終得生六欲天。遠得四沙門果 T2122_.53.0954c03: 又僧祇律云。佛住舍衞城。南方有邑名大 T2122_.53.0954c04: 林。時有商人。驅八頭牛到北方倶多國。有 T2122_.53.0954c05: 一商人共在澤中放牛。時有離車捕龍食之。 T2122_.53.0954c06: 捕得一龍女。女受布薩法無有害心。然離車 T2122_.53.0954c07: 穿鼻牽行。商人見之。即起慈心。問離車言。 T2122_.53.0954c08: 汝牽此龍欲作何等。答言。我欲殺噉。商人言。 T2122_.53.0954c09: 勿殺。我與汝一牛貿取。捕者不肯。乃至八 T2122_.53.0954c10: 牛。方言。此肉多美。今爲汝故。我當放之。時 T2122_.53.0954c11: 商人放龍女去已。念言。此是惡人。恐復追 T2122_.53.0954c12: 逐更遣捕取。放別池中隨逐看之。龍變爲 T2122_.53.0954c13: 人。語商人言。天施我命。今欲報恩。可共入 T2122_.53.0954c14: 宮。當報天恩。商人答言。龍性率暴。瞋恚 T2122_.53.0954c15: 無常。或能殺我。答不爾前人繋我。我力能 T2122_.53.0954c16: 殺彼人。但以受布薩法。都無殺心。何況天 T2122_.53.0954c17: 今施我壽命。而當加害。若不去者。小住此 T2122_.53.0954c18: 中。我先摒擋。即便入去。後入宮内見龍門 T2122_.53.0954c19: 邊。二龍繋在一處。商人問言。汝爲何事被 T2122_.53.0954c20: 繋。答言。此龍女半月中三日受齋法。我兄 T2122_.53.0954c21: 弟守護此龍女。爲不堅固。爲離車所捕。以 T2122_.53.0954c22: 是被繋。唯願天慈語令放我。龍女摒擋已即 T2122_.53.0954c23: 呼入宮。坐寶床上。龍女白言。龍中有食能 T2122_.53.0954c24: 盡壽消者。有二十年消者。有七年消者。有 T2122_.53.0954c25: 閻浮提人食者。未知天今欲食何食。答言。欲 T2122_.53.0954c26: 須閻浮提食。即持種種飮食與之。商人問龍 T2122_.53.0954c27: 女言。此龍何故被繋。龍女言。此有過。我欲 T2122_.53.0954c28: 殺之。商人言。汝莫殺。不爾。要當殺之。商人 T2122_.53.0954c29: 言。汝放彼者我當食耳。白言。不得直爾放之。 T2122_.53.0955a01: 當罰六月擯置人間。商人見龍宮中。種種寶 T2122_.53.0955a02: 物莊嚴宮殿。商人便問言。汝有如是莊嚴用 T2122_.53.0955a03: 受布薩何爲。答言。我龍法有五事苦。何等 T2122_.53.0955a04: 爲五。謂生時眠時婬時瞋時死時。一日之中 T2122_.53.0955a05: 三過皮肉落地。熱沙身。復問汝欲求何 T2122_.53.0955a06: 等。答言。人道中生。爲畜生中苦不知法故。 T2122_.53.0955a07: 欲就如來出家。龍女即與八餅金。語言。此 T2122_.53.0955a08: 金足汝父母眷屬終身用之不盡。語言。汝合 T2122_.53.0955a09: 眼。即以神變持著本國。以八*餅金持與父 T2122_.53.0955a10: 母。此是龍金。截已更生。盡壽用之。不可盡
T2122_.53.0955a13: 比丘僧 T2122_.53.0955a14: 某身所行惡。口所言惡。意所念惡。今已除 T2122_.53.0955a15: 棄。某若干日若干夜。受菩薩齋。自歸菩薩 T2122_.53.0955a16: 佛告須菩提。菩薩齋日有十戒。第一菩薩齋 T2122_.53.0955a17: 日不得著脂粉華香 T2122_.53.0955a18: 第二菩薩齋日不得歌舞捶鼓伎樂裝飾 T2122_.53.0955a19: 第三菩薩齋日不得臥高床上 T2122_.53.0955a20: 第四菩薩齋日過中已後不得復食 T2122_.53.0955a21: 第五菩薩齋日不得持刀金銀珍寶 T2122_.53.0955a22: 第六菩薩齋日不得乘車牛馬 T2122_.53.0955a23: 第七菩薩齋日不得捶兒子奴婢畜生 T2122_.53.0955a24: 第八菩薩齋日皆持是齋從分檀布施得福。 T2122_.53.0955a25: 菩薩齋日去臥時。於佛前叉手言。今日一切 T2122_.53.0955a26: 十方其有持齋戒者行六度者。某皆助安無 T2122_.53.0955a27: 量勸助歡喜福施。十方一切人非人等所在 T2122_.53.0955a28: 勤苦厄難之處。皆令得福解脱憂苦。出生爲 T2122_.53.0955a29: 人安隱富樂無極 T2122_.53.0955b01: 第九菩薩齋日不得飮食盡器中 T2122_.53.0955b02: 第十菩薩齋日不得與女人相形笑共坐席。 T2122_.53.0955b03: 女人亦爾。是爲十戒不得犯。不得教人犯。亦 T2122_.53.0955b04: 不得勸勉人犯 T2122_.53.0955b05: 菩薩解齋法言 T2122_.53.0955b06: 南無佛。南無法。南無比丘僧。某若干日若干 T2122_.53.0955b07: 夜持菩薩齋。從分檀布施當得六波羅蜜。如 T2122_.53.0955b08: 諸菩薩六萬菩薩法。齋日夜一分禪一分讀 T2122_.53.0955b09: 經一分臥。是爲菩薩齋日法 T2122_.53.0955b10: 從正月十四日受十七日解 T2122_.53.0955b11: 從四月八日受十五日解 T2122_.53.0955b12: 從七月一日受十六日解 T2122_.53.0955b13: 從九月十四日受十六日解 T2122_.53.0955b14: 述曰。既受齋已。若欲解齋要待明相出時始 T2122_.53.0955b15: 得食粥。不爾破齋。何名明相。如薩婆多論 T2122_.53.0955b16: 云。明相有三種色。若日照閻浮提樹。則有 T2122_.53.0955b17: 黒色。若照樹葉。則有青色。若過樹葉。則有 T2122_.53.0955b18: 白色。於三色中白色爲正。始得解齋食其粥 T2122_.53.0955b19: 也 T2122_.53.0955b20: 頌曰 T2122_.53.0955b21: 令月建清齋 佳辰召無疆 T2122_.53.0955b22: 四部依時集 七衆會升堂 T2122_.53.0955b23: 蕭條清梵擧 哀婉動宮商 T2122_.53.0955b24: 香氣騰空上 乘風散遐方 T2122_.53.0955b25: 歎徳研沖邃 詞辯暢玄芳 T2122_.53.0955b26: 滌煩呈妙句 臨時折婉章 T2122_.53.0955b27: 緇素相依託 財法發神光 T2122_.53.0955b28: 福田今夕滿 恩惠建存亡
T2122_.53.0955c02: 宋沙門僧伽達多 T2122_.53.0955c03: 宋居士郭銓 T2122_.53.0955c04: 高齊沙門寶公 T2122_.53.0955c05: 東晋徐州呉寺。太子思惟像者昔晋沙門法 T2122_.53.0955c06: 顯。勵節西天歴游聖迹。往投一寺。大小 T2122_.53.0955c07: 逢迎。顯時遇疾。主人上座親事經理。勅沙 T2122_.53.0955c08: 彌爲客僧覓本郷齋食。倏忽往還。脚有瘡血。 T2122_.53.0955c09: 云往彭城呉蒼鷹家求食。爲犬所。顯怪 T2122_.53.0955c10: 其旋轉之間而游數萬里外。方寤寺僧。並 T2122_.53.0955c11: 非常人也。後隨船還國。故往彭城追訪得 T2122_.53.0955c12: 呉蒼鷹。具状問之。答有是事。便指餘血塗 T2122_.53.0955c13: 門之處。顯曰。此羅漢聖人血也。當時見爲 T2122_.53.0955c14: 覓食耳。如何遂損也。鷹聞慚悚。即捨宅爲 T2122_.53.0955c15: 寺。自往楊都求諸經像。正濟江中。船遂傾 T2122_.53.0955c16: 側。忽有雙骨各長一丈。隨波騰漾。奄入船 T2122_.53.0955c17: 中。即得安流昇岸。以事奏聞。乃龍齒也。鷹 T2122_.53.0955c18: 求像未獲。泝江西上。暫怠林間。遇見婆羅 T2122_.53.0955c19: 門僧持此像行曰。欲往徐州與呉蒼鷹供養。 T2122_.53.0955c20: 鷹曰。必如來言弟子是也。便付像將還至京。 T2122_.53.0955c21: 詔令摸取十躯。皆足下施銘。而人莫*辯新 T2122_.53.0955c22: 舊。任鷹探取。像又降夢。示其本相。恰取還 T2122_.53.0955c23: 得。本像東還徐州。毎放異光。元魏孝文請 T2122_.53.0955c24: 入北臺。至高齊後主遣使者常彪之迎還鄴 T2122_.53.0955c25: 下。齊滅周廢爲僧藏之。大隋開教還重光顯。
T2122_.53.0955c28: 等。並博通經論。偏以禪思爲業。以元嘉之 T2122_.53.0955c29: 初。來游宋境。達多常在山中坐禪。日時將 T2122_.53.0956a01: 迫。念欲受齋。乃有群鳥銜果飛來授之。達 T2122_.53.0956a02: 多思惟。昔獼猴奉蜜。佛亦受而食之。今飛鳥
T2122_.53.0956a05: 餘載。元嘉八年忽見形。詣女婿南陽劉凝之 T2122_.53.0956a06: 家。車衞甚盛。謂凝之曰。僕有謫事。可見爲 T2122_.53.0956a07: 作三十僧會。當得免也。言終不見。劉謂是 T2122_.53.0956a08: 魍魎。不以在意。後銓又與女夢言。吾有謫 T2122_.53.0956a09: 罰。已告汝婿令爲設會。不能見矜耶。女 T2122_.53.0956a10: 晨起見銓從戸過怒言。竟不能救。今便就 T2122_.53.0956a11: 罪。女號踊留之。問當何處設齋。答云。可歸 T2122_.53.0956a12: 吾舍。忽然復沒。凝之即狼狽供辦。會畢有 T2122_.53.0956a13: 人。稱銓信與凝相聞言。感君厚惠事始獲
T2122_.53.0956a16: 林慮向白鹿山。因迷失道。日將隅中。忽聞 T2122_.53.0956a17: 鍾聲尋響而進。巖岫重阻登陟而趣。乃見一 T2122_.53.0956a18: 寺獨據深林。三門正南赫奕輝煥。前至門所。 T2122_.53.0956a19: 看額云靈隱。之寺門外五六犬。其大。如 T2122_.53.0956a20: 牛。白毛黒喙。或踊或臥。以眼眄*寶。*寶怖將 T2122_.53.0956a21: 返。須臾胡僧外來*寶喚不應。亦不迴顧。直 T2122_.53.0956a22: 入門内。犬亦隨入。良久*寶見無人。漸入次 T2122_.53.0956a23: 門。屋宇四周。房門並閉。進至講堂。唯見床 T2122_.53.0956a24: 榻高座儼然。*寶入西南隅床上坐。久之忽 T2122_.53.0956a25: 聞棟間有聲。仰視見開孔如井大。比丘前後 T2122_.53.0956a26: 從孔飛下。遂至五六十人。依位坐訖。自相 T2122_.53.0956a27: 借問。今日齋時何處食來。或言豫章成都長 T2122_.53.0956a28: 安隴右葪北嶺南五天竺等。無處不至。動即 T2122_.53.0956a29: 千萬餘里。末後一僧從空而下。諸人競問。 T2122_.53.0956b01: 來何太遲。答曰。今日相州城東彼岸寺鑒禪 T2122_.53.0956b02: 師講會。各各竪義。大有後生聰俊難問。詞 T2122_.53.0956b03: 旨鋒起殊爲可觀。不覺遂晩而至。*寶本事 T2122_.53.0956b04: 鑒爲和尚。既聞此語。望得參話。希展上流。 T2122_.53.0956b05: 整衣將起。答諸僧曰。鑒是實和*尚。諸僧直 T2122_.53.0956b06: 視忽隱寺所。獨坐磐石査木之下。向之寺 T2122_.53.0956b07: 宇一無所見。唯覩巖谷。禽鳥翅集諠亂切心。 T2122_.53.0956b08: 出以問尚統法師。尚曰。此寺名趙時佛圖 T2122_.53.0956b09: 澄法師所造。年歳久遠賢聖居之。非凡所住。 T2122_.53.0956b10: 或沈或隱。遷徙無定。今山行者。猶聞鍾聲
T2122_.53.0956b14: 惟無常苦空之悲。念生老病死之患。長夜悲 T2122_.53.0956b15: 倒懸之苦。漂淪哀陷墜之溺。思之痛傷。亦 T2122_.53.0956b16: 深可懼也。良由福田輕薄信施難消。齋戒無 T2122_.53.0956b17: 固。事等坏瓶。易毀難持。又同霜露。我人轉 T2122_.53.0956b18: 盛。著逾膠漆。不懼累劫之殃。但憂一身之 T2122_.53.0956b19: 命。所以飽食長眠。何異豚犬。破齋夜食。鬼 T2122_.53.0956b20: 道無殊。是故施主失應時之福。衆僧損良田 T2122_.53.0956b21: 之種也 T2122_.53.0956b22: 引證部第二 T2122_.53.0956b23: 如舍利弗問經云。舍利弗白佛言。有諸檀越 T2122_.53.0956b24: 造僧伽藍。厚置資給供來往僧。有似出家 T2122_.53.0956b25: 僧。非時就典食僧索食。而食與者食者得何 T2122_.53.0956b26: 等罪。其本檀越得何等福。佛言。非時食者。 T2122_.53.0956b27: 是破戒人。是犯盜人。非時與者。亦破戒人。 T2122_.53.0956b28: 亦犯盜人。盜檀越物。是不與取。非施主意。 T2122_.53.0956b29: 施主無福。以失物故。猶有發心置立之善。 T2122_.53.0956c01: 舍利弗言。時受時食食不盡者。非時復食。或 T2122_.53.0956c02: 有時受。至非時食。復得福不。佛言。時食淨 T2122_.53.0956c03: 者是即福田。是即出家。是即僧伽。是即天 T2122_.53.0956c04: 人良友。是即天人導師。其不淨者。猶爲破 T2122_.53.0956c05: 戒。是大劫盜。是即餓鬼。爲罪窟宅。非時索 T2122_.53.0956c06: 者。以時非時輒與。是與食者。即名退道。是 T2122_.53.0956c07: 名惡魔。是名三惡道。是名破器。是癩病 T2122_.53.0956c08: 人。壞善果故。偸乞自活。是故諸婆羅門不 T2122_.53.0956c09: 非時食。外道梵志亦不邪命食。況我弟子知 T2122_.53.0956c10: 法行法而當爾耶。凡如此者。非我弟子。是 T2122_.53.0956c11: 盜我法利著無法人。是名盜食非法之人。盜 T2122_.53.0956c12: 與盜受。一團一撮片鹽片酢。皆死墮燋腸地 T2122_.53.0956c13: 獄呑熱鐵丸。從地獄出生猪狗中食諸不淨。 T2122_.53.0956c14: 又生惡鳥。人怪其聲。後生餓鬼。還伽藍中。 T2122_.53.0956c15: 處其圊内噉食穢汚。百千萬歳。更生人中 T2122_.53.0956c16: 貧窮下賤。人所棄惡。不可言説。人不信用。 T2122_.53.0956c17: 不如盜一人物其罪尚輕。割奪多人故。良福 T2122_.53.0956c18: 田故。斷絶出世道故 T2122_.53.0956c19: 又揵陀國王經云。佛在世時。時有國王。號 T2122_.53.0956c20: 名揵陀。奉事婆羅門。婆羅門居在山中。多 T2122_.53.0956c21: 種果樹。時有據樵人毀其果樹。婆羅門見之。 T2122_.53.0956c22: 便將詣王所言。是人無状殘敗我果樹。王 T2122_.53.0956c23: 當治殺。王敬事婆羅門。不敢違之。即爲殺 T2122_.53.0956c24: 之。自後未久有牛食人稻。其主遂捶折其 T2122_.53.0956c25: 一角。血流備面。痛不可忍。牛復到王所白 T2122_.53.0956c26: 言。我實無状食此人少稻。今折我角。稻主 T2122_.53.0956c27: 亦追到王所。王曉鳥獸語。王語牛言。我當 T2122_.53.0956c28: 爲汝殺之。牛即報言。今雖殺此人亦不能令 T2122_.53.0956c29: 我不痛。但當約勅後莫如之。王便感念言。 T2122_.53.0957a01: 我事婆羅門。但坐果樹。令我殺人。不如此 T2122_.53.0957a02: 牛。今事此道復不免生死。何用此道。便到佛 T2122_.53.0957a03: 所。五體投地。爲佛作禮。願受五戒十善。佛 T2122_.53.0957a04: 言。布施持戒現世得福。忍辱精進一心智慧。 T2122_.53.0957a05: 其福無量。後生天上。王即歡喜得須陀洹。 T2122_.53.0957a06: 阿難白佛言。此王與牛本何因縁。佛言。乃昔 T2122_.53.0957a07: 拘那含牟尼佛時。王與牛爲兄弟作優婆塞。 T2122_.53.0957a08: 供持齋戒一日一夜。王守法精進不敢懈怠。 T2122_.53.0957a09: 壽終升天。天上壽盡下爲國王。牛時犯齋夜 T2122_.53.0957a10: 食。後受其罪。罪畢復作牛五百世。尚有宿識 T2122_.53.0957a11: 故來開寤王意。牛後七日壽終上生天上。佛 T2122_.53.0957a12: 言。四輩弟子受持齋戒不可犯也 T2122_.53.0957a13: 又法句喩經云。佛在舍衞國祇樹給孤獨園 T2122_.53.0957a14: 精舍中。爲天人龍鬼説法。東方有國名欝 T2122_.53.0957a15: 多羅波提。有婆羅門等五百人。相率欲詣恒 T2122_.53.0957a16: 水岸邊。有三祠神池。沐浴垢穢。裸形求仙。 T2122_.53.0957a17: 如尼揵法。道由大澤。迷不得過。中道乏糧。 T2122_.53.0957a18: 遙望見一大樹。如有神氣。想有人居。馳趣 T2122_.53.0957a19: 樹下。了無所見。婆羅門等擧聲大哭。飢渇 T2122_.53.0957a20: 委厄窮死斯澤。樹神現身問諸梵志。道士那 T2122_.53.0957a21: 來。今欲何行。同聲答曰。欲詣神池澡浴望仙。 T2122_.53.0957a22: 今日飢渇幸哀矜濟。樹神擧手。百味飮食從 T2122_.53.0957a23: 手流溢。給衆飮食皆得飽滿。其餘飮食足供 T2122_.53.0957a24: 道糧。臨當別去。詣神請問。本行何徳致此 T2122_.53.0957a25: 巍巍。神答梵志。吾本所居在舍衞國。時國 T2122_.53.0957a26: 大臣。名曰須達。飯佛衆僧於市市酪。無 T2122_.53.0957a27: 提酪者。倩我提之。往到精舍使我斟酌。訖行 T2122_.53.0957a28: 澡水儼然聽法。一切歡喜稱善無量。時我奉 T2122_.53.0957a29: 齋暮還不餐。婦怪問我。不審何恨。答曰。 T2122_.53.0957b01: 不恨也。見長者須達於園飯佛。請我往齋。 T2122_.53.0957b02: 齋名八關。其婦瞋恚忿然言曰。瞿曇亂俗。奚 T2122_.53.0957b03: 足采納。君不毀食則禍從此釁。踧迫不 T2122_.53.0957b04: 已便共倶食。時我爾夜年壽算盡終於夜半。 T2122_.53.0957b05: 神來生此。爲此愚婦破我齋法。不*率其業 T2122_.53.0957b06: 來生斯澤。作此樹神。提酪之福手出飮食。若 T2122_.53.0957b07: 終齋法應生天上。封受自然。即爲梵志。而作 T2122_.53.0957b08: 頌曰 T2122_.53.0957b09: 祠祀種禍根 日夜長枝條 T2122_.53.0957b10: 唐苦敗身本 法齋度世仙 T2122_.53.0957b11: 又百縁經云。佛在舍衞國祇樹給孤獨園。於 T2122_.53.0957b12: 其初夜有五百天子。齎持香華光明赫奕。照 T2122_.53.0957b13: 祇桓林。來詣佛所。禮已却坐。佛爲説法得 T2122_.53.0957b14: 須陀洹果。繞佛三匝還詣天宮。於其晨朝。阿 T2122_.53.0957b15: 難請問諸天來縁。佛告阿難。乃往過去迦葉 T2122_.53.0957b16: 佛時。有二婆羅門。隨從國王來詣佛所。禮拜 T2122_.53.0957b17: 問訊。時彼從中有一優婆塞。勸二婆羅門共 T2122_.53.0957b18: 受齋法。一求生天。二求人王受已倶還諸 T2122_.53.0957b19: 婆羅門聚會之處。諸婆羅門言。汝等飢渇可 T2122_.53.0957b20: 共飮食。殷勤數勸不免其意。求生天者即便 T2122_.53.0957b21: 飮食。以破齋故不果所願。其後命終生於龍 T2122_.53.0957b22: 中。其不食者得作國王。以其先身共受齋 T2122_.53.0957b23: 故。生彼國王園池水中。時守園人日日常送 T2122_.53.0957b24: 種種果蓏奉上獻王。於池水中得一美果。色 T2122_.53.0957b25: 香甚好。作是念言。我惟出入常爲門所 T2122_.53.0957b26: 見前却。我持此果當用與之。作是念已。尋 T2122_.53.0957b27: 即持與。門得已復作是念。我*惟出入復 T2122_.53.0957b28: 爲黄門所見前却。當用與之。作是念已尋即 T2122_.53.0957b29: 持與。黄門得已復作是念。夫人爲我常向大 T2122_.53.0957c01: 王歎譽我徳。我持此果當用與之。作是念已 T2122_.53.0957c02: 即便持與。夫人得已復上大王。王得果已即 T2122_.53.0957c03: 便食之。覺甚香美。即問夫人。汝今何處得 T2122_.53.0957c04: 是果來。夫人即時如實對曰。我從黄門得是 T2122_.53.0957c05: 果來。如是展轉推到園子。王即召呼。吾園之 T2122_.53.0957c06: 中有是美果。何不見送乃與他人。園子於 T2122_.53.0957c07: 是本末自陳。王不聽言而告之曰。自今以後 T2122_.53.0957c08: 常送此果。若不送者吾當殺汝。園子還歸入 T2122_.53.0957c09: 其園中。號咷洟泣不能自制。此果無種何 T2122_.53.0957c10: 由可得。時彼龍王聞是哭聲。化作人形來 T2122_.53.0957c11: 問之言。汝今何以啼哭乃爾。園子具答所由。 T2122_.53.0957c12: 龍聞是語還入水中。取好美果著金槃上。持 T2122_.53.0957c13: 與園子。因復告言。汝持此果奉上獻王。并 T2122_.53.0957c14: 説吾意云。我及國王昔佛在世。本是親友。 T2122_.53.0957c15: 倶作梵志共受八齋。各求所願。汝戒完具 T2122_.53.0957c16: 得作國王。吾戒不全生在龍中。我今還欲奉 T2122_.53.0957c17: 修齋法求捨此身。願王爲我求八關齋文。送 T2122_.53.0957c18: 來與我。若其相違吾覆汝國用作大海。園子 T2122_.53.0957c19: 於是納受果槃。奉獻王已。因復説龍所囑之 T2122_.53.0957c20: 語。王聞是已甚用不樂。所以然者。當爾之 T2122_.53.0957c21: 時乃至無有佛法之名。況復得有八關齋文。 T2122_.53.0957c22: 若其不獲恐見危害。思念此理無由可辦。時 T2122_.53.0957c23: 彼國王有一大臣。最可敬重。而告之言。龍 T2122_.53.0957c24: 從我索八關齋文。仰卿得之。大臣答曰。今世 T2122_.53.0957c25: 無法。云何可得。王復告言。汝若不獲。吾必 T2122_.53.0957c26: 殺卿。大臣聞已。却退至家。顏色異常。甚用 T2122_.53.0957c27: 愁惱。時臣有父。年在耆舊。毎從外來。見子 T2122_.53.0957c28: 顏色改易異常。尋即問言。即向父説委曲 T2122_.53.0957c29: 情理。父答子言。吾家堂柱。我見有光。汝爲 T2122_.53.0958a01: 就伐。試取破看之得經二卷。一是十二因縁。 T2122_.53.0958a02: 二是八關齋文。大臣得已甚用歡喜。著金槃 T2122_.53.0958a03: 上奉獻與王王得之喜不自勝。送與龍王。龍 T2122_.53.0958a04: 王得已甚用歡慶。齎持珍寶贈遺與王。各還 T2122_.53.0958a05: 所止。共五百龍子勤加奉修八關齋法。其後 T2122_.53.0958a06: 命終生忉利天來供養我。是彼光耳。佛告阿 T2122_.53.0958a07: 難。欲知彼時五百龍子奉修齋法者。今五百 T2122_.53.0958a08: 天子是。佛説是縁時。有得四沙門果者。有 T2122_.53.0958a09: 發無上菩提心者。聞佛所説歡喜奉行 T2122_.53.0958a10: 又遺教法律云。若出家人乘車馬一日除五 T2122_.53.0958a11: 百日齋。一歳三百六十日乘。計除却十八萬 T2122_.53.0958a12: 日齋。舍利弗問佛。何故比丘乘騎除五百日 T2122_.53.0958a13: 齋者。佛言。比丘是知禁律人。他見生謗。
T2122_.53.0958a17: 貪心未甞滿 福善未曾憂 T2122_.53.0958a18: 專求美飮食 飽無恥羞 T2122_.53.0958a19: 昏塵全未拭 心垢豈能除 T2122_.53.0958a20: 破齋常夜食 辜負施難詶 T2122_.53.0958a21: 天長命自短 業催闇中游 T2122_.53.0958a22: 漂浪四暴海 難逢六度舟 T2122_.53.0958a23: 小惡猶不改 大善何能修 T2122_.53.0958a24: 類同園池龍 焉得齊高流
T2122_.53.0958a27: 晋孫稚字法暉。齊國般陽縣人也。父祚晋 T2122_.53.0958a28: 太中大夫。稚幼而奉法。年十八以咸康元年 T2122_.53.0958a29: 八月病亡。祚後移居武昌。至三年四月八日。 T2122_.53.0958b01: 沙門于法階。行尊像經家門。夫妻大小出觀 T2122_.53.0958b02: 見。稚亦在人衆之中。隨侍像行。見父母。拜 T2122_.53.0958b03: 跪問訊隨共還家。祚先病稚云。無他禍崇。不 T2122_.53.0958b04: 自將護所致耳。五月當差。言畢辭去。其年 T2122_.53.0958b05: 七月十五日。復歸跪拜問訊。悉如生時。説 T2122_.53.0958b06: 其外祖父爲太山府君。見稚説稚母字曰。汝 T2122_.53.0958b07: 是某甲兒耶。未應便來。那得至此。稚答。伯 T2122_.53.0958b08: 父將來欲以代謫有教推問欲鞭罰之。稚救 T2122_.53.0958b09: 解得原。稚兄容字思淵。時在其側。稚謂曰。 T2122_.53.0958b10: 雖離故形在優樂處。但讀書無他作願。兄勿 T2122_.53.0958b11: 復憂也。但勤精進繋念修善。福自隨人矣。 T2122_.53.0958b12: 我二年學成當生國王家。同輩有五百人。今 T2122_.53.0958b13: 在福堂。學成皆當上生第六天上。我本亦應 T2122_.53.0958b14: 上生。但以解救先人因縁纒縛故。獨生王家 T2122_.53.0958b15: 耳。到五年七月七日復歸説。邾城當有寇難。 T2122_.53.0958b16: 事例甚多。悉皆如言。家人祕之。故無傳者。 T2122_.53.0958b17: 又云。先人多有罪謫。宜爲作福。我今受身人 T2122_.53.0958b18: 中。不須復營。但救先人也。願父兄勤爲功 T2122_.53.0958b19: 徳作福。食時務使鮮潔。一一如法者受上福。 T2122_.53.0958b20: 次者次福。若不能然徒費設耳。當使平等 T2122_.53.0958b21: 心無彼我。其福乃多。祚時有婢。稚未還時。 T2122_.53.0958b22: 忽病殆死。通身皆痛。稚云。此婢欲叛。我前 T2122_.53.0958b23: 與鞭。不復得去耳。稚問婢云。前實欲叛與 T2122_.53.0958b24: 人爲期。日垂至而便住。云云 T2122_.53.0958b25: 齊王氏名四娘。永明三年病死。下屍在地。爲 T2122_.53.0958b26: 莊飾者覺其心煖。故未殯殮。經二宿肌體稍 T2122_.53.0958b27: 温氣息漸還。俄而能言。自説有二人録其將 T2122_.53.0958b28: 去至一大門。有一沙門踞胡床坐。見之甚驚。 T2122_.53.0958b29: 問何故來。乃罵此二人云。汝誤録人來各鞭 T2122_.53.0958c01: 四十。語此四娘。女郎可去。答曰。向來怳怳不 T2122_.53.0958c02: 知道路。請人示津。沙門即命一人送之。行 T2122_.53.0958c03: 少地見其先死。奴子倚高樓上。驚問四娘。 T2122_.53.0958c04: 那忽至此。欲見新婦不。答不知處。喚奴自 T2122_.53.0958c05: 送。奴云不得奉送。四娘但去。前路應相値 T2122_.53.0958c06: 也。投一馬鞭與之曰。謹執此鞭自知路。可 T2122_.53.0958c07: 行數里。便見新婦。即四娘之嫂也。正被苦 T2122_.53.0958c08: 謫四體磣縛。如裝鵝鴨法懸于路側。相見悲 T2122_.53.0958c09: 號。新婦自説。生時作罪今胎此楚毒。欲屈 T2122_.53.0958c10: 手搏頬求乞哀助。而手被攣格不得至頬。又 T2122_.53.0958c11: 聞左右受苦之聲。而不覩形。四娘問此爲 T2122_.53.0958c12: 何聲。答曰。此是無行衆僧。破齋犯戒。獲此苦 T2122_.53.0958c13: 報。呼噭聲也。於是沿路而歸。須臾至家。見 T2122_.53.0958c14: 其屍骸意甚憎惡。不復願還。不覺有人排其 T2122_.53.0958c15: 踣著。乃得就身而稍蘇活。其人今休然尚存
T2122_.53.0958c18: 十年正月已死。經日而蘇。語在冥報記。至 T2122_.53.0958c19: 永徽三年五月又死。經一宿而蘇。説云以年 T2122_.53.0958c20: 命未盡。蒙王放歸。於王前見相州滏陽縣 T2122_.53.0958c21: 法觀寺僧辯珪。又見會福寺僧弘亮及慧寶 T2122_.53.0958c22: 三人。並在王前。辯答見冥官云。慧寶死 T2122_.53.0958c23: 時未至宜修功徳。辯珪弘亮今歳必死。辯珪 T2122_.53.0958c24: 等是年果相繼卒。後寺僧令一巫者就弘亮 T2122_.53.0958c25: 等舊房召二僧問之。辯珪曰。我爲破齋今受 T2122_.53.0958c26: 大苦。兼語諸弟子等曰。爲我作齋救拔苦 T2122_.53.0958c27: 難。弟子輩即爲營齋。巫者又云。辯珪已得 T2122_.53.0958c28: 免罪。弘亮云。我爲破齋兼妄持人長短。今 T2122_.53.0958c29: 被拔舌痛苦。不能多言。相州智力寺僧慧永
T2122_.53.0959a04: 夫好生惡死。含識之所同欣。喜利怒害。仁 T2122_.53.0959a05: 智之所不免。是以居終蹈義。或愜於情。枉 T2122_.53.0959a06: 性傷和。毎切餘恨。史遷曰。死有輕於鴻毛。 T2122_.53.0959a07: 莊周曰。生則重於天下。故生死違性則怨 T2122_.53.0959a08: 酷冥道。賞罰乖序。則哀聲氣結。影響於耳 T2122_.53.0959a09: 目。寤寐於精爽無往不復。吁可畏哀。庶權 T2122_.53.0959a10: 豪之地。覽明鏡而絀威。利欲之情。啓元龜 T2122_.53.0959a11: 而克念。無辜者。獲腰領之全。履福者。同劫 T2122_.53.0959a12: 石之壽也 T2122_.53.0959a13: 引證部第二 T2122_.53.0959a14: 如百喩經云。昔有二人。共種甘蔗。而作誓 T2122_.53.0959a15: 言。種好者賞。其不好者當重罰之。時二人 T2122_.53.0959a16: 中。一者念言。甘蔗極甜。若壓取汁。還灌甘 T2122_.53.0959a17: 蔗。樹必得勝。既取汁漑。冀望滋味。反敗種 T2122_.53.0959a18: 子。所有甘蔗一切都失。世人亦爾。欲求善 T2122_.53.0959a19: 福。恃己豪貴。倚形挾勢。迫脅下民。奪 T2122_.53.0959a20: 財物。用作福善。不知將來反獲其殃。如壓 T2122_.53.0959a21: 甘蔗彼此都失 T2122_.53.0959a22: 阿育王經云。昔阿育王婦蓮華夫人産一子。
T2122_.53.0959a25: 至雞頭摩寺上座所。上座夜奢知必失眼。常 T2122_.53.0959a26: 爲説法。眼無常相。王大夫人帝失羅叉。見眼 T2122_.53.0959a27: 端正染心逼之。子聞掩耳不順其志。夫人瞋 T2122_.53.0959a28: 恚常求其短。欲挑其眼。後時北方乾陀羅國。 T2122_.53.0959a29: 城名得叉尸羅。人民叛逆。王遣鎭之。後時王 T2122_.53.0959b01: 病。口中糞臭。身諸毛孔糞汁流出。無人能 T2122_.53.0959b02: 治。勅喚駒那欲紹王位。帝失羅叉聞已念言。 T2122_.53.0959b03: 彼若爲王我無活理。即作方便而白王言。我 T2122_.53.0959b04: 能治王。即勅國内似王病者。皆勅將來。我 T2122_.53.0959b05: 爲治之。時有一男有如此病。婦爲問醫。語 T2122_.53.0959b06: 將來爲汝治之。既至醫所。即送與夫人。夫 T2122_.53.0959b07: 人殺之。破腹見蟲。上去糞隨下行亦爾。與 T2122_.53.0959b08: 種種藥不能令死。後乃與蒜蟲便即死。以 T2122_.53.0959b09: 因縁勸王食*蒜。王食蟲死。逐糞道出。王 T2122_.53.0959b10: 病得差。語夫人言。欲得何願。答言。欲得七 T2122_.53.0959b11: 日作王。王即聽之。既得王已。詐作王書。語 T2122_.53.0959b12: 得叉人云。駒那羅有大罪過。急挑眼出。作 T2122_.53.0959b13: 書已竟向王眠睡偸王齒印。王夢驚覺語夫 T2122_.53.0959b14: 人言。夢見二鷲欲挑我子駒那羅眼。言已還 T2122_.53.0959b15: 眠。復夢覺語夫人言。夢見駒那羅頭髮甚長 T2122_.53.0959b16: 在地而坐。夫人安慰王復還眠。眠已夫人得 T2122_.53.0959b17: 印印書。遣使齎去。王復夢見牙齒墮落。曉 T2122_.53.0959b18: 召相師。占夢吉凶。師言。此夢必是王子失眼 T2122_.53.0959b19: 之相。王聞合掌歸命四方護佛道神信法僧 T2122_.53.0959b20: 者。願護我子。書至彼國。駒那得書即信其 T2122_.53.0959b21: 語。雇旃陀羅使挑其眼無肯挑者。但縁業熟。 T2122_.53.0959b22: 自然有人面有八醜。來求挑眼。王語醜人。 T2122_.53.0959b23: 先挑一眼著我手中。擧刀向眼。一切人民稱 T2122_.53.0959b24: 怨大喚。怪哉苦哉。啼哭懊惱不能自勝。又付 T2122_.53.0959b25: 法藏傳云。求一惡人令出右眼。置掌觀之。 T2122_.53.0959b26: 便念耶舍本所勸誡。而作是言。説眼無常。 T2122_.53.0959b27: 猶如幻化。昔時奇妙。今觀何愛。當捨危朽 T2122_.53.0959b28: 之法。專求最勝清淨慧眼。作是觀時得須陀 T2122_.53.0959b29: 洹。更出一眼重深思察。厭惡情至得斯陀含。 T2122_.53.0959c01: 其妻金鬘聞夫挑眼。號泣雨涙驚哭而來。 T2122_.53.0959c02: 見已悶絶良久乃蘇。時駒那羅以偈曉之曰 T2122_.53.0959c03: 昔吾爲惡業 今日自還受 T2122_.53.0959c04: 一切世間苦 恩愛會別離 T2122_.53.0959c05: 汝當諦思惟 何應大啼哭 T2122_.53.0959c06: 又阿育王經云。時駒那羅王答婦。我等自造 T2122_.53.0959c07: 今日受之。恩愛會離何用啼哭。爲使人驅 T2122_.53.0959c08: 出。夫婦相將彈琴歌乞以自存活。展轉而行。 T2122_.53.0959c09: 歸還本國。欲入王宮。門人約之。即至門外 T2122_.53.0959c10: 象廏中宿。向曉彈琴。自宣苦事。王聞琴聲。 T2122_.53.0959c11: 情切憶子。即遣人喚。既至王所。王見眼盲 T2122_.53.0959c12: 形容痩惡衣裳弊壞。都欲不識見少形相。 T2122_.53.0959c13: 尋即問言。汝是我子駒那羅不。答言。我是。 T2122_.53.0959c14: 王聞其語。悶絶躄地水灑乃蘇抱著膝上。手 T2122_.53.0959c15: 摩抆眼啼泣而言。汝眼本似駒那羅。故遂爲 T2122_.53.0959c16: 字。今悉無有。以何爲名。誰挑汝眼。使汝辛 T2122_.53.0959c17: 苦樵瘁乃爾。速疾語我。我今見汝形體*樵 T2122_.53.0959c18: 瘁。譬如猛火燒我身心都悉壞盡。子語王言。 T2122_.53.0959c19: 願莫憂惱。我自造業不可怨他。得父王書齒 T2122_.53.0959c20: 印勅挑。王立誓言。若我勅挑當自截舌。若 T2122_.53.0959c21: 與齒印當拔我齒。若我眼見自挑其眼。王後 T2122_.53.0959c22: 推察知是羅刹作書遣挑。王呼罵曰。不吉惡 T2122_.53.0959c23: 物何地載汝。汝於今者不自陷沒。汝實我怨。 T2122_.53.0959c24: 詐懷親附。種種罵訖。積胡膠火而燒殺之 T2122_.53.0959c25: 又付法藏傳云。時駒那。羅王子起大悲心。而 T2122_.53.0959c26: 白父言。今若加報於彼。必當累劫共爲怨害。 T2122_.53.0959c27: 譬如因聲即有響應。亦如嬰兒未識義理罵辱 T2122_.53.0959c28: 父母無謙敬心。而此父母豈於其兒起瞋恨 T2122_.53.0959c29: 耶。一切衆生亦復如是。常爲煩惱之所覆蔽。 T2122_.53.0960a01: 愚癡無智猶如小兒。云何倣彼而生瞋恚。王 T2122_.53.0960a02: 心毒盛不受其語。大積薪油而焚殺之 T2122_.53.0960a03: 又阿育王經云。爾時諸比丘見而問尊者優 T2122_.53.0960a04: 波毱多。有何因縁。尊者答曰。駒那羅往昔 T2122_.53.0960a05: 波羅柰國作一獵師。於山窟中得五百鹿。若 T2122_.53.0960a06: 都殺者。肉則臭爛。挑其眼出。日食一鹿。從 T2122_.53.0960a07: 是已來。五百身中常被挑眼。又於過去拘 T2122_.53.0960a08: 樓孫佛入涅槃後。時有國王。名曰端嚴。爲 T2122_.53.0960a09: 起石塔。七寶莊嚴。王死之後有一惡王。名 T2122_.53.0960a10: 曰不信。壞塔取寶。唯留土木。駒那爾時爲長 T2122_.53.0960a11: 者子。還以七寶修治此塔。復造大像共佛 T2122_.53.0960a12: 齊等。發誓願言。使我來世如似此佛得勝 T2122_.53.0960a13: 解脱。縁本造塔生尊貴家。由昔作像常得端 T2122_.53.0960a14: 正。以發願故今獲道迹 T2122_.53.0960a15: 又依王玄策西國行記云。其王心知繼室姦 T2122_.53.0960a16: 宄。飮氣而怒。捶加刑繼室所。是時輔佐並 T2122_.53.0960a17: 流配雪山東北磧鹵不毛之地。摩訶菩提寺 T2122_.53.0960a18: 聖僧名宴沙。大阿羅漢。王聞高徳。携盲子 T2122_.53.0960a19: 具白前事。垂哀眼明。僧受王請。普告國衆。 T2122_.53.0960a20: 吾明辰説深法。人持器來。以盛洟涙。是日 T2122_.53.0960a21: 道俗競馳遠赴。聞説十二因縁時衆悲傷泣 T2122_.53.0960a22: 血而已。收涙總置金槃。師立誓曰。向所説 T2122_.53.0960a23: 法其理若當。願以衆涙洗王子目令得復明。 T2122_.53.0960a24: 理若不當盲目如故。於是將涙洗眼遂平復。 T2122_.53.0960a25: 時王及子不勝喜慶。時衆咸悦皆稱善哉。聖 T2122_.53.0960a26: 力乃爾。王子即是拘那羅王。於今塔猶存 T2122_.53.0960a27: 焉 T2122_.53.0960a28: 又佛本行經云。爾時世尊乞食時至。著衣持 T2122_.53.0960a29: 鉢獨自而行。欲乞於食。漸漸到彼大兵將村。 T2122_.53.0960b01: 入彼邑已。即詣兵將婆羅門家。到其家已。即 T2122_.53.0960b02: 便進入於其門内。鋪座而坐。爾時兵將大婆 T2122_.53.0960b03: 羅門。有於二女。一名難陀。二名波羅。時 T2122_.53.0960b04: 彼二女出向佛邊。到佛所已頂禮佛足。却住 T2122_.53.0960b05: 一面。佛爲説法得須陀洹果。乞受三歸五戒 T2122_.53.0960b06: 已。即取佛鉢將好香美飮食。滿盛鉢中以用 T2122_.53.0960b07: 奉佛。爾時世尊受彼食已。從村而出。爾時 T2122_.53.0960b08: 提婆大婆羅門。從他轉聞彼大沙門來至於 T2122_.53.0960b09: 此。聞已即作思念。我昔曾請彼大沙門許施 T2122_.53.0960b10: 飮食。我今貧煎。當作何計。妻報夫提婆言。 T2122_.53.0960b11: 乞聽可説。未審爾不。我憶往昔年少之時。 T2122_.53.0960b12: 兵將大婆羅門。曾弄於我。欲求世事。我時 T2122_.53.0960b13: 不聽。彼暫指觸。而今聖夫將我與彼行於世 T2122_.53.0960b14: 事。從其隨索多少錢物。得以而爲彼大沙門 T2122_.53.0960b15: 作食布施。爾時提婆報其妻言。此事不然。我 T2122_.53.0960b16: 婆羅門理不合作如是之事。其提婆即詣兵 T2122_.53.0960b17: 將所白言。善哉善哉。唯願借貸我五百錢。若 T2122_.53.0960b18: 我能償此事善哉。脱不能償。我之夫婦二人 T2122_.53.0960b19: 詳共入汝家語汝作力。爾時兵將即與提婆 T2122_.53.0960b20: 錢足五百。而語之言。汝今將去隨意所用。 T2122_.53.0960b21: 其事若訖更不得轉從他借貸持以償我。如 T2122_.53.0960b22: 汝所要身自出力覓錢與我。爾時提婆從兵 T2122_.53.0960b23: 將邊。依法受取五百錢已。至自己家付與其 T2122_.53.0960b24: 妻。備辦飮食。即詣林中。而往佛邊。欲請 T2122_.53.0960b25: 如來。善哉大徳沙門瞿曇。唯願受我明日 T2122_.53.0960b26: 飯食。是時世尊默然受請。辭佛而去。至自 T2122_.53.0960b27: 己家。城内一切衖陌皆賣熟食。爾時提婆 T2122_.53.0960b28: 即於彼夜嚴備多種甘美飮食。其夜悉辦如 T2122_.53.0960b29: 是諸味。過夜天明家内灑掃鋪床座訖。即至 T2122_.53.0960c01: 佛邊長跪諮白。飮食已辦。願赴我家。爾時 T2122_.53.0960c02: 世尊既至食時。著衣持鉢漸漸而行。至提 T2122_.53.0960c03: 婆家隨鋪而坐。夫婦自手持多種微妙清 T2122_.53.0960c04: 淨衆味飮食。立於佛前以奉世尊。唯願如 T2122_.53.0960c05: 來自恣而食。是時提婆奉佛食訖。別於佛邊 T2122_.53.0960c06: 鋪座而坐。坐已世尊即爲提婆如應説法。令 T2122_.53.0960c07: 歡喜已。從座而起隨意而去。爾時提婆送佛 T2122_.53.0960c08: 而出。其提婆妻從他借衣著。見佛出還即便 T2122_.53.0960c09: 解衣。置於一處。而掃除地。時有一賊。忽爾 T2122_.53.0960c10: 來偸其衣將去。時妻爲失衣故心大愁惱。提 T2122_.53.0960c11: 婆送佛還家見婦迷亂。即便問言。何故如是 T2122_.53.0960c12: 煩惱。妻報夫言。當知所借衣。不知誰偸。忽 T2122_.53.0960c13: 然失去。是時提婆聞此語已。心地迷悶不知 T2122_.53.0960c14: 所爲。作如是言。我以從他貸五百錢。用爲 T2122_.53.0960c15: 供具。汝今從他借衣而著。忽復失去。我家 T2122_.53.0960c16: 貧短以何備償。當作何計。爾時提婆求欲自 T2122_.53.0960c17: 死。即便往至屍陀林中。上大樹上欲自撲地。 T2122_.53.0960c18: 而不能墮。即復大愁。然彼賊人執其衣裳至 T2122_.53.0960c19: 屍陀林。忽爾還來。在於提婆所上樹下。掘 T2122_.53.0960c20: 地埋之。以土覆上。於上大便放訖而去。時 T2122_.53.0960c21: 彼提婆在於樹上。遙見此事。賊去以後從 T2122_.53.0960c22: 樹而下。掘取其衣。還將向舍。時提婆妻掃 T2122_.53.0960c23: 除舍内處處分除。其屋。角忽然自陷。低 T2122_.53.0960c24: 頭觀覩。地下見有一赤銅瓶。其中有金。乃 T2122_.53.0960c25: 至略説。見第二瓶第三第四悉皆是瓶。更復 T2122_.53.0960c26: 觀看其下。更見一赤銅甕。亦滿中金。彼見金 T2122_.53.0960c27: 已即大驚*噭。指示夫言。聖夫聖夫。速來速 T2122_.53.0960c28: 來。我已得之。爾時提婆聞婦聲已。作是思惟。 T2122_.53.0960c29: 此婦可憐。何故失心。如是誑語。云我已得 T2122_.53.0961a01: 於物其前他處借衣失去。我已得衣。衣現在 T2122_.53.0961a02: 此何故唱言。我已得之。是時提婆將衣入家。 T2122_.53.0961a03: 問其妻言。居家著者。汝何所得。彼婦即便 T2122_.53.0961a04: 指示其金。語言聖夫。我得於此也。是時提 T2122_.53.0961a05: 婆復語妻言。汝所失衣我亦得也。而彼婦取 T2122_.53.0961a06: 衣向所借處還歸其主。爾時提婆作是思惟。 T2122_.53.0961a07: 我今獨自不能淹消。爾多許金。即便携將 T2122_.53.0961a08: 五百錢。直還向兵將邊。而償其債。到已語 T2122_.53.0961a09: 彼大兵將言。我從仁者貸五百錢。金以還 T2122_.53.0961a10: 汝。是時兵將語提婆言。我前語汝不得從 T2122_.53.0961a11: 他擧錢償我。唯出自家身力償我。提婆復言。 T2122_.53.0961a12: 我不從他貸取此物。兵將復問。汝從何得。提 T2122_.53.0961a13: 婆報言。我從地得此之金藏。彼不承信爾時 T2122_.53.0961a14: 提婆即將兵將。到自己家示其金藏。爾時兵 T2122_.53.0961a15: 將見一聚炭。語提婆言。汝何誑也。語我是 T2122_.53.0961a16: 炭。用作金相。是時提婆復更重語彼兵將言。 T2122_.53.0961a17: 此實眞金。非是火炭。如是再三過三已。以 T2122_.53.0961a18: 手觸彼金藏唱示言。此是金非炭。復作誓願。 T2122_.53.0961a19: 如我善業因縁力故得此金者。乞示兵將見。 T2122_.53.0961a20: 如此語已炭即爲金。兵將見此地藏金已。復 T2122_.53.0961a21: 問。汝今供養阿誰。爲天爲仙。并及善人。而 T2122_.53.0961a22: 彼與汝如是願報。提婆報言。我於今日。家 T2122_.53.0961a23: 唯供養是大沙門。奉施飯食。感應藉彼功 T2122_.53.0961a24: 徳果報當成。兵將報言。此之金藏悉皆是彼 T2122_.53.0961a25: 善業因縁故生。此報無人能奪。無人所斷。 T2122_.53.0961a26: 汝莫作疑。安隱而食 T2122_.53.0961a27: 爾時提婆作如是念。以施大沙門食生大功 T2122_.53.0961a28: 徳。心生歡喜。踊躍無量。遍滿其體。復詣佛 T2122_.53.0961a29: 邊。重請佛至家飯。佛以後夫妻二人鋪座聽 T2122_.53.0961b01: 法。佛知彼等心行體性諸使薄少。爲説四諦 T2122_.53.0961b02: 得須陀洹果。時諸比丘即諮問言。彼之提婆 T2122_.53.0961b03: 及妻等。昔作何業得此果報。復至佛邊得諸 T2122_.53.0961b04: 聖法。更造何業先貧後富。一旦如是。佛告 T2122_.53.0961b05: 比丘。昔迦葉佛所受三歸五戒。而不行布施 T2122_.53.0961b06: 者。今提婆是。然命終乞願。願値於我。以是 T2122_.53.0961b07: 因縁今得値我。以不行布施今得貧報。隨將 T2122_.53.0961b08: 食布施於我得現世報。以是因縁。汝諸比丘 T2122_.53.0961b09: 輩等。應常須向佛法僧邊生於恭敬希有之 T2122_.53.0961b10: 心猶如提婆。身現受福。以慳貪不肯布施。 T2122_.53.0961b11: 今受貧賤困苦之患 T2122_.53.0961b12: 頌曰 T2122_.53.0961b13: 有義便合 無義便離 離卦非吉 T2122_.53.0961b14: 合象成規 有功可賞 無功可治 T2122_.53.0961b15: 勿得枉濫 反報無疑
T2122_.53.0961b18: 漢時王濟左右 T2122_.53.0961b19: 漢*時羽林中郎游殷 T2122_.53.0961b20: 晋富陽縣令王範 T2122_.53.0961b21: 晋*時張駿 T2122_.53.0961b22: 晋*時羊珊 T2122_.53.0961b23: 晋*時孔基 T2122_.53.0961b24: 晋*時庾亮 T2122_.53.0961b25: 齊*時眞子融 T2122_.53.0961b26: 齊*時文宣帝高洋 T2122_.53.0961b27: 梁*時劉大夫不得字 T2122_.53.0961b28: 陳*時武帝陳霸先 T2122_.53.0961b29: 唐王玄策行傳西域業稱 T2122_.53.0961c01: 周杜國之伯名曰*常。爲周大夫。宣王之妾 T2122_.53.0961c02: 曰女鳩。欲通之。杜伯不可。女鳩訴之。宣王 T2122_.53.0961c03: 曰。*常竊與妾交。宣王信之。囚杜伯于焦。使 T2122_.53.0961c04: 薜甫與司工錡殺杜伯其友左儒九諫。而王 T2122_.53.0961c05: 不聽。左儒死之。杜伯既死。即爲人見王曰。 T2122_.53.0961c06: *常之罪何哉。王召祝而以杜伯語告之。祝 T2122_.53.0961c07: 曰。始殺杜伯誰與王謀之。王曰。司工錡也祝 T2122_.53.0961c08: 曰。何不殺錡以謝之。宣王乃殺錡。使祝以 T2122_.53.0961c09: 謝之杜伯。杜伯猶爲人而至。言其無罪。司 T2122_.53.0961c10: 工錡又爲人而至曰。臣何罪之有。宣王告皇 T2122_.53.0961c11: 甫曰。祝也與我謀而殺人。吾所殺者又皆爲 T2122_.53.0961c12: 人而見。當奈何乎。皇甫曰殺祝以謝之。宣 T2122_.53.0961c13: 王乃殺祝以兼謝焉。又無益也。皆爲人而至。 T2122_.53.0961c14: 祝亦曰。我焉知之。奈何以此爲罪。而殺臣 T2122_.53.0961c15: 也。後三年游於圃田。從人滿野。日中杜伯 T2122_.53.0961c16: 乘白馬素衣。司工錡爲左。祝爲右。朱衣朱 T2122_.53.0961c17: 冠。起於道左。執朱弓朱矢射宣王。中心折 T2122_.53.0961c18: 脊。伏于弓衣而死 T2122_.53.0961c19: 漢時王濟左右。常於闇中就婢取濟衣物。婢 T2122_.53.0961c20: 欲姦之。其人云不敢。婢言。若不從我。我當 T2122_.53.0961c21: 大噭。此人卒不肯。婢遂呼云。某甲欲姦我。 T2122_.53.0961c22: 濟即令人殺之。此人具自陳訴。濟猶不信。故 T2122_.53.0961c23: 牽將去。顧謂濟曰。枉不可受。要當訟府君 T2122_.53.0961c24: 於天。後濟乃病。忽見此人語之曰。前具告 T2122_.53.0961c25: 實。既不見理。今便應去。濟數日卒 T2122_.53.0961c26: 漢時游殷。字幼齊。漢世爲羽林中郎將。先 T2122_.53.0961c27: 與司隸校尉胡軫有隙。軫遂誣搆殺之。殷死 T2122_.53.0961c28: 月餘。軫得病目睛脱。但言伏罪伏罪。游幼 T2122_.53.0961c29: 齊將鬼來。於是遂死 T2122_.53.0962a01: 晋富陽縣令王範。有妾桃英。殊有姿色。遂 T2122_.53.0962a02: 與閣下丁豐史華期二人姦通。範甞出行不 T2122_.53.0962a03: 還。帳内都督孫元弼。聞丁豐戸中有環珮聲。 T2122_.53.0962a04: 覘視見桃英與同被而臥。元弼叩戸扇叱之。 T2122_.53.0962a05: 桃英即起。攬裙理鬢躡履還内元弼又見華 T2122_.53.0962a06: 期帶珮桃英麝香。二人懼。元弼告之。乃共 T2122_.53.0962a07: 謗。元弼與桃英有私。範不辯察。遂殺元弼。 T2122_.53.0962a08: 有陳超者。當時在座。勸成元弼罪。後範代還 T2122_.53.0962a09: 超亦出都。看範行至赤亭山下値雷雨。日暮 T2122_.53.0962a10: 忽然有人。扶超腋徑曳將去入荒澤中。電光 T2122_.53.0962a11: 照見一鬼。面甚青黒。眼無瞳子。曰吾孫元 T2122_.53.0962a12: 弼也。訴怨皇天。早見申理。連時候汝。乃 T2122_.53.0962a13: 今相遇。超叩頭流血。鬼曰。王範既爲事主。 T2122_.53.0962a14: 當先殺之。賈景伯孫文度。在太山玄堂下。共 T2122_.53.0962a15: 定死生名録。桃英魂魄亦收在。女青亭者。 T2122_.53.0962a16: 是第三地獄名。在黄泉下。專治女鬼。投至 T2122_.53.0962a17: 天明失鬼所在。超至楊都詣範。未敢説之。便 T2122_.53.0962a18: 見鬼從外來徑入範帳。至夜範始眠。忽然大 T2122_.53.0962a19: 魘連呼不醒。家人牽青牛臨範上。并加桃 T2122_.53.0962a20: 人左索。向明小蘇。十許日而死。妾亦暴亡。 T2122_.53.0962a21: 超亦逃走長干寺。易姓名爲何規。後五年三 T2122_.53.0962a22: 月三日臨水酒酣。超云。今當不復畏此鬼也。 T2122_.53.0962a23: 低頭便見鬼影已在水中。以手搏超。鼻血大 T2122_.53.0962a24: 出。可一升許。數日而殂 T2122_.53.0962a25: 晋時張駿據有涼州。忌害鎭軍將軍武威陰 T2122_.53.0962a26: 鑒。以其宗族強大而多功也。遂諷其主簿魏 T2122_.53.0962a27: 纂。使誣鑒謀反。駿逼鑒自殺。後三年纂病。 T2122_.53.0962a28: 見鑒在側遂死 T2122_.53.0962a29: 晋時羊珊。字懿彭祖。晋世廬陵太守。爲人 T2122_.53.0962b01: 剛克麁暴。恃國姻親縱恣尤甚。睚之嫌輒 T2122_.53.0962b02: 加刑殺。征西大將軍庾亮檻送。具以状聞。 T2122_.53.0962b03: 右司奏。珊殺郡將吏及民簡良等二百九十 T2122_.53.0962b04: 人。徒謫一百餘人。應棄市。依八議請宥。顯 T2122_.53.0962b05: 宗詔曰。此事古今所未有。此而可忍孰不可 T2122_.53.0962b06: 忍。何八議之有。可獄所賜命。珊兄子賁。先 T2122_.53.0962b07: 尚南郡公主。自表解婚。詔不許。琅邪孝王 T2122_.53.0962b08: 妃山氏珊之甥也。苦以爲請。於是司徒王 T2122_.53.0962b09: 遵。啓珊罪不可容恕宜極重法。山太妃憂 T2122_.53.0962b10: 感動疾。陛下罔極之恩。宜蒙生全之宥。於是 T2122_.53.0962b11: 下詔曰。山太妃唯此一甥發言摧鯁。乃至 T2122_.53.0962b12: 吐血。情慮深重。朕丁荼毒。受太妃撫育之 T2122_.53.0962b13: 恩。同於慈親。若不堪難忍之病。以致頓弊。 T2122_.53.0962b14: 朕亦何顏以寄。今便原珊生命。以慰太妃 T2122_.53.0962b15: 渭陽之恩。於是除名爲民。少時疾病。*常 T2122_.53.0962b16: 見簡良等曰。枉豈可受。今來相取。自申黄 T2122_.53.0962b17: 泉。經宿而死 T2122_.53.0962b18: 晋時會稽孔基。勤學有志操。憑結族人孔敝 T2122_.53.0962b19: 敝使其二子以基爲師。而敝子並凶猥。趣 T2122_.53.0962b20: 尚不同。基屡言之於敝。此兒常有忿恚。敝 T2122_.53.0962b21: 尋喪亡。服制既除。基以宿舊乃齎羊酒往看 T2122_.53.0962b22: 言子。子猶懷宿怨。潜遣奴於路側殺基。奴 T2122_.53.0962b23: 還未至。仍見基來。張目攘袂。厲聲言曰。姦 T2122_.53.0962b24: 醜小竪人面獸心。吾蒙顧在昔敦戢平生。有 T2122_.53.0962b25: 何怨惡候道見害。慢天忘父。人神不容。要 T2122_.53.0962b26: 當斷汝家種。從此之後數數見形。孔氏無幾。 T2122_.53.0962b27: 大兒向厠忽便絶倒。駱驛往看已斃於地。次 T2122_.53.0962b28: 者尋復病殂。兄弟無後 T2122_.53.0962b29: 晋時庾亮誅陶。後稱。咸康五年冬節會。文 T2122_.53.0962c01: 武數十人忽然悉起向階拜揖。庾驚問故。並 T2122_.53.0962c02: 云。陶公來。陶公是稱父偘也。庾亦起迎。陶 T2122_.53.0962c03: 公扶兩人。悉是舊怨。傳詔左右數十人皆操 T2122_.53.0962c04: 伏戈。陶公謂庾曰。老僕擧君自代。不圖此 T2122_.53.0962c05: 恩反戮其孤。故來相問。陶稱何罪。身已得 T2122_.53.0962c06: 訟於帝矣。庾不得一言。遂寢疾入年一日
T2122_.53.0962c09: 甚多。爲人所糺。齊主欲以行法。意在窮治。 T2122_.53.0962c10: 乃付并州城局參軍事崔瑗與中書舍人蔡 T2122_.53.0962c11: 暉。共考其獄。然子融之事皆在赦前。瑗等 T2122_.53.0962c12: 觀望上意抑爲赦。後子融臨刑之際。*怨訴 T2122_.53.0962c13: 百端。既不見理。乃誓曰若此等平吉。是無 T2122_.53.0962c14: 天道。後十五日法。瑗無病暴死。經一年 T2122_.53.0962c15: 許。蔡暉臥疾。膚肉爛墮。都盡苦楚。百許 T2122_.53.0962c16: 日殂 T2122_.53.0962c17: 齊文宣帝。高洋既死。太子殷嗣位。年號乾 T2122_.53.0962c18: 明。文宣同母弟常山王演。本在并州權勢甚 T2122_.53.0962c19: 重。因文宣山事隨梓宮出。鄴以地望見疑。仍 T2122_.53.0962c20: 留爲録尚書事。王遂忿怒。潜生異計。上省 T2122_.53.0962c21: 之曰。内外百僚皆來集會。即收縛乾明腹心 T2122_.53.0962c22: 尚書令楊遵産等五人。皆爲事奏斬之。尋 T2122_.53.0962c23: 亦廢乾明而自立。是爲孝照帝。後在并州。 T2122_.53.0962c24: 望氣者奏。鄴中有天子氣。平秦王高歸彦勸 T2122_.53.0962c25: 殺乾明。遂鎖向并州盡之。其年孝*照數見 T2122_.53.0962c26: 文宣。作諸妖怪。就其索兒。備爲禳。終不 T2122_.53.0962c27: 能遣而死 T2122_.53.0962c28: 梁江陵陷時有關内人。梁元暉俘獲一士大 T2122_.53.0962c29: 夫。姓劉。位日新城失其名字。先此人先遭 T2122_.53.0963a01: 侯景亂喪失家口。唯餘小男年始數歳。躬自 T2122_.53.0963a02: 檐抱。又著連枷値雪。塗不能前進。元暉 T2122_.53.0963a03: 逼令棄去。劉君愛惜以死爲請。遂強奪取擲 T2122_.53.0963a04: 之雪中。杖伯交下驅蹙使去。劉乃歩歩迴 T2122_.53.0963a05: 首號*噭斷絶。辛苦頓弊。加以悲傷數日而 T2122_.53.0963a06: 死。死後元暉日日見劉曳手索兒。因此得病。 T2122_.53.0963a07: 雖復對之悔謝。來殊不已。元暉載病。到家 T2122_.53.0963a08: 而終 T2122_.53.0963a09: 陳武帝陳霸。先既害梁大司馬王僧辯。次 T2122_.53.0963a10: 討諸將。義興太守韋載。黄門郎放第四子 T2122_.53.0963a11: 也。爲王公固守。陳主頻遣攻圍不克。後重 T2122_.53.0963a12: 征之。誘説載白。王公親黨皆已殄滅。此一 T2122_.53.0963a13: 孤城何所希冀。過爾相抵耶。若能見降不 T2122_.53.0963a14: 失富貴。載答曰。士感知已本爲王公。所以 T2122_.53.0963a15: 抗禦大軍致成讎敵。今亦承明公盡定江左。 T2122_.53.0963a16: 窮城自守必無生路。但鋒刃屡交殺傷過甚。 T2122_.53.0963a17: 軍人忿怒恐不見全。老母在堂彌懼禍及。所 T2122_.53.0963a18: 以苟延日月。未能束手耳。必有誓約不敢久 T2122_.53.0963a19: 勞神武。陳主乃遣刑白馬爲誓。載遂開門。陳 T2122_.53.0963a20: 主亦示寛信。還楊都後。陳主即位。遣載從 T2122_.53.0963a21: 征。以小遲晩。因宿憾斬之。尋於大殿看事。 T2122_.53.0963a22: 便見載來。驚起入内。移坐光嚴殿載又逐入。
T2122_.53.0963a25: 加拷掠。唯以神稱之。稱人之法。以物與人 T2122_.53.0963a26: 輕重相似者。置稱一頭。人處一頭。兩頭衡平 T2122_.53.0963a27: 者。又作一符。亦以別物。等其輕重。即以符 T2122_.53.0963a28: 繋人項上。以所稱別物添前物。若人無罪。即 T2122_.53.0963a29: 稱物頭重。若人有罪則物頭輕。據此輕重以 T2122_.53.0963b01: 善惡科罪。剜眼截腕。斬指刖足。視犯輕重。 T2122_.53.0963b02: 以行其刑。若小罪負債之流等。並鎖其兩脚 T2122_.53.0963b03: 用爲罰罪 T2122_.53.0963b04: 法苑珠林卷第九十一 T2122_.53.0963b05: T2122_.53.0963b06: T2122_.53.0963b07: T2122_.53.0963b08: T2122_.53.0963b09: *西明寺沙門釋道*世撰
T2122_.53.0963b12: 夫三界含識四生禀命。六情攀縁七識結業。 T2122_.53.0963b13: 欲火所燒貪心難滿。事等駛河作同沃焦。故 T2122_.53.0963b14: 以尺波寸影。大力所不能駐。月御日車雄才 T2122_.53.0963b15: 莫之能遏。其間飮苦餐毒抱痛。銜悲身口 T2122_.53.0963b16: 爲十使所。由意思乃爲八疵之。主皆爲愛 T2122_.53.0963b17: 著。妻子財色拘。靽致使無始至今常受八 T2122_.53.0963b18: 苦。自作教他相續不絶。見善不讃聞惡隨喜。 T2122_.53.0963b19: 焚林涸澤走犬揚鷹窮鄭衞之響。極甘旨之 T2122_.53.0963b20: 味。戲笑爲惡儵忽成非。侮慢形像踐塔 T2122_.53.0963b21: 寺。不敬方等毀離和合。自定權衡棄他斗 T2122_.53.0963b22: 斛。愧心負理慚謝欺親。雖七尺非他方寸 T2122_.53.0963b23: 在我。而能惺其情性在人未易。恣此心口 T2122_.53.0963b24: 衆罪所集。並願道俗各運丹誠。洗蕩邪貪永 T2122_.53.0963b25: 離慾火。身口清淨行願具足。消三障業朗三 T2122_.53.0963b26: 達智。五眼六通得意自在。五蓋六塵於茲永 T2122_.53.0963b27: 絶也 T2122_.53.0963b28: 引證部第二 T2122_.53.0963b29: 如大莊嚴論云。佛言。我昔曾聞。有一比丘。 T2122_.53.0963c01: 在一國中城邑聚落競共供養。同出家者憎 T2122_.53.0963c02: 嫉誹謗。比丘弟子。聞是誹謗。白其師言。某 T2122_.53.0963c03: 甲比丘誹謗和尚。時彼和*尚聞是語已。即 T2122_.53.0963c04: 喚謗者。善言慰喩以衣與之。諸弟子等白其 T2122_.53.0963c05: 師言。彼誹謗人是我之怨。云何和*尚慰喩 T2122_.53.0963c06: 與衣。師答之言彼誹謗者。於我有恩。應當供 T2122_.53.0963c07: 養。即説偈言 T2122_.53.0963c08: 如雹害禾穀 有人能遮斷 T2122_.53.0963c09: 田主甚歡喜 報之以財帛 T2122_.53.0963c10: 彼謗是親厚 不名爲怨家 T2122_.53.0963c11: 遮我利養雹 我應報其恩 T2122_.53.0963c12: 如彼提婆達 利養*雹所害 T2122_.53.0963c13: 由其貪著故 善法無毫釐 T2122_.53.0963c14: 如以毛繩戮 皮斷肉骨壞 T2122_.53.0963c15: 髓斷及爾心 利養過毛繩 T2122_.53.0963c16: 絶於持戒皮 能破禪定肉 T2122_.53.0963c17: 析於智慧骨 滅妙善心髓 T2122_.53.0963c18: 由貪利養故 不樂閑靜處 T2122_.53.0963c19: 心常縁利養 晝夜不休息 T2122_.53.0963c20: 又雜寶藏經云。爾時阿闍世王。爲提婆達多 T2122_.53.0963c21: 日送五百釜飯。多得利養。諸比丘皆白世尊 T2122_.53.0963c22: 知。佛言。比丘莫羨提婆得利養事。即説偈 T2122_.53.0963c23: 言 T2122_.53.0963c24: 芭蕉生實苦 蘆竹亦然 T2122_.53.0963c25: 駏驉懷妊死 騾驢亦復然 T2122_.53.0963c26: 愚貪利養害 智者所嗤笑 T2122_.53.0963c27: 是故佛語比丘。利養者是大災害。能作障難。 T2122_.53.0963c28: 乃至羅漢亦爲利養之所障難。比丘問言。此 T2122_.53.0963c29: 能作何障。佛言。利養之害。能破皮破肉破 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 948 949 950 951 952 953 954 955 956 957 958 959 960 961 962 963 [行番号:有/無] [返り点:有/無] [CITE] |