大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

[First] [Prev+100] [Prev] 965 966 967 968 969 970 971 972 973 974 975 976 977 978 979 980 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]

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_.53.0963a23: 顧訪左右。皆無所見。因此得病死右四驗出
冥祥記
T2122_.53.0963a24: 唐王玄策行傳云。摩伽陀國法。若犯罪者。不
T2122_.53.0963a25: 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: 法苑珠林卷第九十二
T2122_.53.0963b09:  *西明寺沙門釋道*世撰 
T2122_.53.0963b10: 利害篇第九十二此有二部
T2122_.53.0963b11: 述意部第一
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&T020717;踐塔
T2122_.53.0963b21: 寺。不敬方等毀離和合。自定權衡棄他
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:
T2122_.53.0963c24:     芭蕉生實苦 蘆竹&T033759;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
T2122_.53.0964a01: 骨破髓。爲破淨戒之皮。禪定之肉。智慧之
T2122_.53.0964a02: 骨。微妙善心之髓
T2122_.53.0964a03: 又百喩經云。昔有婆羅門。自謂多知無不明
T2122_.53.0964a04: 達。欲顯其徳。遂至他國。抱兒而哭。有人問
T2122_.53.0964a05: 言。汝何故哭。婆羅門言。今此小兒七日當
T2122_.53.0964a06: 死。愍其夭傷以是哭耳。時人語言。人命難
T2122_.53.0964a07: 知計算喜錯。或能不死何爲見哭。婆羅門言。
T2122_.53.0964a08: 日月可暗。星宿可落。我之所記。終無違失。
T2122_.53.0964a09: 爲名利故。至七日頭。自殺其子。以證己説。
T2122_.53.0964a10: 時諸世人却後七日。聞其兒死咸皆歎言。眞
T2122_.53.0964a11: 是智者。所言不錯。心生信服悉來致敬。猶
T2122_.53.0964a12: 如佛之四輩弟子。爲利養故自稱得道。有
T2122_.53.0964a13: 愚人法殺善法子。詐現慈徳。故使將來受苦
T2122_.53.0964a14: 無窮。如婆羅門爲驗己言殺子惑世
T2122_.53.0964a15: 又百喩經云。昔有一人。其婦端正唯有鼻醜。
T2122_.53.0964a16: 其夫出外見他婦女。面貌端正其鼻甚好。便
T2122_.53.0964a17: 截他鼻持來歸家。急喚其婦。汝速出來。與
T2122_.53.0964a18: 汝好鼻。即割其鼻。以他鼻著。既不相著。復
T2122_.53.0964a19: 失其鼻。唐使其婦受大苦痛。世間愚人亦復
T2122_.53.0964a20: 如是。聞他宿舊沙門有大名徳爲人恭敬得
T2122_.53.0964a21: 大利養。便自假稱妄言有徳。既失其利
T2122_.53.0964a22: 傷其行。如截他鼻徒自傷損。世間愚人亦復
T2122_.53.0964a23: 如是
T2122_.53.0964a24: 又百喩經云。往有商人。貸他半錢久不得償。
T2122_.53.0964a25: 即便往債。前有大河。雇他兩錢然後得度。
T2122_.53.0964a26: 到彼往債竟不見得。來還*度河。復雇兩錢。
T2122_.53.0964a27: 爲半錢債而失四錢。兼有道路疲勞之困。所
T2122_.53.0964a28: 債甚少所失極多。果被衆人之所怪笑。世人
T2122_.53.0964a29: 亦爾。求少名利致毀大行。苟容己身不顧
T2122_.53.0964b01: 禮義。現受惡名後得苦
T2122_.53.0964b02: 又増一阿含經云。世尊告諸比丘。有人似師
T2122_.53.0964b03: 子者。有似羊者。云何似師子者。或有人得
T2122_.53.0964b04: 供養衣食等。便自食噉不起染著之心。設不
T2122_.53.0964b05: 得利養。不起亂念。無増減心。猶如師子王食
T2122_.53.0964b06: 噉小畜不生好惡染著之心。云何似羊。猶
T2122_.53.0964b07: 如有人受人供養便自食噉起染著心。不知
T2122_.53.0964b08: 惡道而自貢高。猶如群羊有一羊出群已詣
T2122_.53.0964b09: 大糞聚。飽食屎已還至羊群。而自貢高。我
T2122_.53.0964b10: 得好食。諸羊不得。是故比丘。當學師子王。
T2122_.53.0964b11: 莫如食糞羊也
T2122_.53.0964b12: 又毘尼母經云。若有比丘。於好於惡心生平
T2122_.53.0964b13: 等。見他得利如己所得心生隨喜。如此比丘
T2122_.53.0964b14: 堪爲世人作師。迦葉入聚落時。不礙不縛不
T2122_.53.0964b15: 取。欲得利者求利。欲得福者求福。如自己
T2122_.53.0964b16: 得利歡喜。亦復同之。毛空中轉。無礙
T2122_.53.0964b17: 無繋縛
T2122_.53.0964b18:     若善入聚落 衰利心平等
T2122_.53.0964b19:     同梵共入衆 不生嫉妬心
T2122_.53.0964b20:     汝所親識舍 無別新舊處
T2122_.53.0964b21:     是名師行法
T2122_.53.0964b22: 又佛藏經云。舍利弗。汝今一心善聽。我當
T2122_.53.0964b23: 語汝。若有一心行道比丘。千億天神皆共
T2122_.53.0964b24: 同心。以諸樂具欲共供養。舍利弗。諸人供養
T2122_.53.0964b25: 坐禪比丘不及天神。是故舍利弗。汝勿憂念
T2122_.53.0964b26: 不得自供養。又云。或有比丘。因以我法出家
T2122_.53.0964b27: 受戒。於此法中勤行精進。雖天神諸人不念。
T2122_.53.0964b28: 但能一心精進行道者。終亦不念衣食所須。
T2122_.53.0964b29: 所以者何。如來福藏無量難盡。舍利弗。設使
T2122_.53.0964c01: 一切世間人皆共出家隨順法行。於白毫相
T2122_.53.0964c02: 百千億分不盡其一。舍利弗。如來如是無量
T2122_.53.0964c03: 福徳。若諸比丘所得飮食。及所須物趣得皆
T2122_.53.0964c04: 足。舍利弗。是故比丘應如是念。不應於所須
T2122_.53.0964c05: 物行諸邪命惡法
T2122_.53.0964c06: 又迦葉經云。時五百比丘云。我等不能精進。
T2122_.53.0964c07: 恐不能消信施供養。請乞歸俗。文殊師利菩
T2122_.53.0964c08: 薩讃言。若不能消信施之食。寧可一日數百
T2122_.53.0964c09: 歸俗。不應一日破戒受人信施。爾時世尊告
T2122_.53.0964c10: 文殊師利菩薩言。善男子。若有修禪解脱者。
T2122_.53.0964c11: 我聽彼人受信施食
T2122_.53.0964c12: 又僧護經云。爾時舍衞國中有五百商人。共
T2122_.53.0964c13: 立誓言。欲入大海。商人共議求覓法師將入
T2122_.53.0964c14: 大海。時法利可得往還。衆中有一長者。
T2122_.53.0964c15: 告諸商人。我有門師名曰僧護。可請爲師。辯
T2122_.53.0964c16: 才多智。甚能説法。時諸商人往到僧護所。頭
T2122_.53.0964c17: 面作禮。白言。我等欲入大海。今請大徳作
T2122_.53.0964c18: 説法師。我等聞法可得往還。僧護答曰。可白
T2122_.53.0964c19: 尚舍利弗。商人受教往白。舍利弗言。可
T2122_.53.0964c20: 共問佛。時舍利弗及僧護。將諸商人詣佛禮
T2122_.53.0964c21: 已。具白所由。爾時世尊知僧護比丘廣度衆
T2122_.53.0964c22: 生。即便聽許。時諸商人踊躍歡喜。即與僧
T2122_.53.0964c23: 護法師倶入大海。未至寶所。龍王捉住。時諸
T2122_.53.0964c24: 商人甚大驚悑。胡跪合掌而仰問言。是何
T2122_.53.0964c25: 神祇而捉船住。若欲所須應現身形。爾時龍
T2122_.53.0964c26: 王忽然現身。時諸商人即便問曰。欲何所索。
T2122_.53.0964c27: 龍王答曰。以此僧護比丘與我。商人答曰。從
T2122_.53.0964c28: 佛世尊及舍利弗所。而請將來。云何得與龍
T2122_.53.0964c29: 王答曰。若不與我盡沒殺汝。時諸商人即大
T2122_.53.0965a01: 驚*悑。尋自思惟。曾於佛所聞如是偈言
T2122_.53.0965a02:     爲護一家 寧捨一人 爲護一村
T2122_.53.0965a03:     寧捨一家 爲護一國 寧捨一村
T2122_.53.0965a04:     爲護身命 寧捨國財
T2122_.53.0965a05: 時諸商人俛仰不已。將僧護比丘捨與龍王。
T2122_.53.0965a06: 龍王歡喜將詣宮中。爾時龍王即以四龍聰
T2122_.53.0965a07: 明智慧者。作僧護弟子。龍王白言。尊者爲
T2122_.53.0965a08: 我教此四龍各一阿含。第一龍者。教増一阿
T2122_.53.0965a09: 含。第二龍者。教中阿含。第三龍者。教雜阿
T2122_.53.0965a10: 含。第四龍者。教長阿含。僧護答曰。可爾。僧
T2122_.53.0965a11: 護即教第一龍者。默然聽受。第二龍者。
T2122_.53.0965a12: 目口誦。第三龍者。迴顧聽受。第四龍者。遠
T2122_.53.0965a13: 住聽受。此四龍子聰明智慧。於六月中誦四
T2122_.53.0965a14: 阿含。領在心懷盡無遺餘。時大龍王詣僧護
T2122_.53.0965a15: 所。拜跪問訊不愁悶耶。僧護答曰。甚大愁
T2122_.53.0965a16: 悶。龍王問曰。何故愁悶。僧護答曰。受持法
T2122_.53.0965a17: 者要須軌則。此諸龍等在畜生道無軌則心。
T2122_.53.0965a18: 不如佛法受持誦習。龍王白言。大徳不言呵
T2122_.53.0965a19: 諸龍等。所以者何。以護師命故作此聽。龍
T2122_.53.0965a20: 有四毒。不得如法受持讀誦。何以故。初默
T2122_.53.0965a21: 受者。以聲毒故。不得如法。若出聲者。必害師
T2122_.53.0965a22: 命。是故默然而受。第二閉目受者。以見毒
T2122_.53.0965a23: 故。不得如法。若見師者必害師命。是故閉
T2122_.53.0965a24: 目而受。第三迴顧受者。以氣毒故。不得如
T2122_.53.0965a25: 法。若氣嘘師必害師命。是以迴顧而受。第
T2122_.53.0965a26: 四遠住受者。以觸毒故。不得如法。若身觸
T2122_.53.0965a27: 師必害師命。是以遠住而受。時諸商人採
T2122_.53.0965a28: 寶迴還。至失師處。共相謂言。我等本時於此
T2122_.53.0965a29: 失師。今若還到佛所。舍利弗目連諸尊者等。
T2122_.53.0965b01: 若問於我僧護法師何在。當以何答。爾時龍
T2122_.53.0965b02: 王知商人還。即持僧護來付商人。告商人曰。
T2122_.53.0965b03: 此是汝師僧護比丘。時諸商人踊躍歡喜。平
T2122_.53.0965b04: 安得出
T2122_.53.0965b05: 爾時僧護問諸商人曰。水陸二道從何道去。
T2122_.53.0965b06: 商人白言。水道甚遠徑過六月。糧食將盡不
T2122_.53.0965b07: 可得達。即共詳議從陸道去。於中路宿。僧
T2122_.53.0965b08: 護告商人曰。要離衆宿。汝等夜發高聲喚
T2122_.53.0965b09: 我。商人敬諾。僧護出衆夜宿坐禪。中夜眠
T2122_.53.0965b10: 息。商人夜發迭互相喚。僧護不覺即便捨去。
T2122_.53.0965b11: 夜勢將盡大風雨起。僧護始寤。揚聲大喚。竟
T2122_.53.0965b12: 無應者。心口念言。此便大罪伴棄我去
T2122_.53.0965b13: 爾時僧護失伴獨去。渉路未遠聞揵稚聲。尋
T2122_.53.0965b14: 聲向寺。路値一人。即便問曰。何因縁故打
T2122_.53.0965b15: 揵*稚聲。其人答曰。入温室浴。僧護念言。我
T2122_.53.0965b16: 從遠來可就僧浴。即入僧房見諸人等。状似
T2122_.53.0965b17: 衆僧。共入温室。見諸浴具衣瓶瓨器。浴室
T2122_.53.0965b18: 盡皆火然。爾時僧衆共入温室入已火然。筋
T2122_.53.0965b19: 肉消盡骨如焦炷。僧護驚*悑問諸比丘。汝
T2122_.53.0965b20: 是何人。比丘答言。閻浮提人。爲性難信。汝
T2122_.53.0965b21: 到佛所便可問佛。即便驚*悑捨寺逃走。進
T2122_.53.0965b22: 路未遠。復値一寺。其寺嚴博。殊麗精好。亦
T2122_.53.0965b23: 聞*稚聲。復見比丘。即便問言。何因打*稚聲。
T2122_.53.0965b24: 比丘答言。衆僧食飯。尋自思惟。我今遠來甚
T2122_.53.0965b25: 成飢乏。亦須飯食。入僧坊已。見僧和集食
T2122_.53.0965b26: 器敷具悉皆火然。人及房舍盡皆火然。如前
T2122_.53.0965b27: 不異。僧護問言。汝是何人。其人答言。更不
T2122_.53.0965b28: 異前。僧護驚*悑更疾捨去。進路未遠復値
T2122_.53.0965b29: 一寺。其寺嚴麗更不異前。入僧房已。復見
T2122_.53.0965c01: 諸比丘坐於火床。互相抓掻。肉盡筋出。五
T2122_.53.0965c02: 藏骨髓亦如焦炷。僧護問曰。汝是何人。比
T2122_.53.0965c03: 丘答言。閻浮提人。爲性難信。汝到佛所便
T2122_.53.0965c04: 可問佛。僧護驚*悑復疾捨去。進路未遠復
T2122_.53.0965c05: 値一寺。如是入寺。見諸衆僧共坐而食。諸
T2122_.53.0965c06: 比丘言。汝今出去。僧護躇躕未及出去。見
T2122_.53.0965c07: 諸比丘鉢中唯是人糞熱沸涌出。時諸比丘
T2122_.53.0965c08: 皆悉食噉。食已火然。咽喉五藏。皆成煙焔。
T2122_.53.0965c09: 流下直過。見已驚*悑復疾而去。其去未遠
T2122_.53.0965c10: 復見一寺。其寺嚴麗如前不異。即入僧房見
T2122_.53.0965c11: 諸比丘手把鐵椎互相棒打。摧碎如塵。見已
T2122_.53.0965c12: 驚*悑復更進路。其去未遠復見一寺。其寺
T2122_.53.0965c13: 嚴好亦不異前。於前即入僧房揵*稚
T2122_.53.0965c14: 聲。僧護問曰。何故*揵*稚。諸比丘答言。欲
T2122_.53.0965c15: 飮甜漿。僧護即自念言。我今渇乏須飮甜漿。
T2122_.53.0965c16: 即入衆中見諸食器床臥敷具。諸比丘等互
T2122_.53.0965c17: 相罵辱。諸食器中盛滿融銅。諸比丘等皆共
T2122_.53.0965c18: 飮噉。食已火然咽喉五藏。皆成炭火。流下
T2122_.53.0965c19: 直過。見已驚*悑進路而去。其去不遠見大
T2122_.53.0965c20: 肉地。其火焔熾噭聲號疼。苦楚難忍。見已
T2122_.53.0965c21: 驚*悑進路而去。其去未遠復見大地。如前
T2122_.53.0965c22: 無異。復更前進見大肉甕。盡皆火然。熬疼
T2122_.53.0965c23: 難忍。如前無異。復更前進亦見肉甕。盡皆
T2122_.53.0965c24: 火然。如前無異。復更前進見一肉瓶。其火
T2122_.53.0965c25: 焔熾。*噭聲號苦毒痛難忍。復更前進見一肉
T2122_.53.0965c26: 瓶。其火焔熾如前不異。復更前進見大肉泉。
T2122_.53.0965c27: 其火焔熾爛皮涌沸。苦聲楚毒亦不異前。見
T2122_.53.0965c28: 已驚*悑。復更前進。進路未遠見一大肉甕。
T2122_.53.0965c29: 其火焔熾苦事如前。復更前進見一比丘。手
T2122_.53.0966a01: 捉利刀而自劓鼻。劓已復生。生已復劓。終
T2122_.53.0966a02: 而復始。無有休息。復更前進如前不異。復
T2122_.53.0966a03: 更前進見一比丘。水中獨立。口自唱言水水
T2122_.53.0966a04: 不息。而受苦毒。復更前進見一比丘。在鐵
T2122_.53.0966a05: 中立鐵刺上。苦聲號*噭亦不異前。復
T2122_.53.0966a06: 更前進見一肉廳。其火焔熾。苦聲號*噭與
T2122_.53.0966a07: 前無異。復更前進見一肉橛。形如象牙。其
T2122_.53.0966a08: 火焔熾。受苦如前。復更前進見一&MT01914;駝。火
T2122_.53.0966a09: 燒身體。苦聲號*噭亦不異前。復更前進見
T2122_.53.0966a10: 馬一匹。火燒身體。苦痛號*噭亦不異前。復
T2122_.53.0966a11: 更前進見一白象。熾火燒身。苦不異前。復
T2122_.53.0966a12: 更前進見一驢身。猛火燒身苦不異前。復更
T2122_.53.0966a13: 前進見一羝羊。猛火燒身苦不異前。復更前
T2122_.53.0966a14: 進見一肉臺。大火焔熾。苦不異前。復更前
T2122_.53.0966a15: 進見一肉臺。如前不異。復更前進見一肉房。
T2122_.53.0966a16: 猛火燒身。苦聲號*噭亦不異前。復更前進
T2122_.53.0966a17: 見一肉床。苦火燒身亦不異前。復更前進
T2122_.53.0966a18: 見一肉稱。火燒申縮。苦不異前。復更前進
T2122_.53.0966a19: 見一肉拘執。火燒申縮。苦不異前。復更前
T2122_.53.0966a20: 進見一肉繩床。火燒受苦。亦不異前。復更
T2122_.53.0966a21: 前進見一肉壁。火燒搖動苦不異前。復更前
T2122_.53.0966a22: 進見一厠井。屎尿涌沸苦不異前。復更前
T2122_.53.0966a23: 進見一高座。上有比丘攝心端坐。猛火焚燒
T2122_.53.0966a24: 苦聲如前。復更前進更見一高座。受苦
T2122_.53.0966a25: 上亦不異前。復更前進見肉揵*稚。火燒苦
T2122_.53.0966a26: 聲亦不異前。復更前進見肉胡岐支。胡名拘
T2122_.53.0966a27: 修羅。猛火燒身受苦如前。復更前進見一
T2122_.53.0966a28: 肉山。火燒爛臭振動號吼。苦不異前。復更
T2122_.53.0966a29: 前進見須曼那華樹。火燒受苦亦不異前。復
T2122_.53.0966b01: 更前進見*一肉華樹。火燒出聲。苦不異
T2122_.53.0966b02: 前。復更前進見肉果樹。火燒苦聲亦不異
T2122_.53.0966b03: 前。復更前進見一肉樹。火燒受苦亦不異
T2122_.53.0966b04: 前。復更前進見一肉柱。火燒受苦亦不異前。
T2122_.53.0966b05: 復更前進見一肉柱。獄卒斧斫。受苦如前。復
T2122_.53.0966b06: 更前進見十四肉樹。火燒受苦亦不異前。復
T2122_.53.0966b07: 更前進見二比丘。以拳相打頭腦破裂。膿
T2122_.53.0966b08: 血流出。消已還生。終而復始。苦不休息。僧
T2122_.53.0966b09: 護比丘出更前進見二沙彌。眠臥相抱。猛
T2122_.53.0966b10: 火燒身。苦不休息。僧護比丘見已驚*悑。問
T2122_.53.0966b11: 沙彌言。汝是何人受如是苦。沙彌答言。閻
T2122_.53.0966b12: 浮提人受性難信。汝到世尊所便可問佛。見
T2122_.53.0966b13: 已驚*悑。復更前進。在路遙見林樹榮茂可
T2122_.53.0966b14: 樂往趣。入林見五百仙人游止林間。仙人見
T2122_.53.0966b15: 僧護比丘馳散避去。共相謂言。釋迦弟子汚
T2122_.53.0966b16: 我等園。僧護比丘從仙人借樹。寄止一宿。明
T2122_.53.0966b17: 當早去。仙人衆中第一上座。大有慈悲。勅
T2122_.53.0966b18: 諸小仙。借沙門樹。僧護即得一樹。於其樹
T2122_.53.0966b19: 下敷尼師檀。跏趺而坐。於初夜中伏滅五
T2122_.53.0966b20: 蓋。中夜眠息。後夜端坐。高聲作唄。時諸仙
T2122_.53.0966b21: 人聞作唄聲。寤解性空證不還果。見法歡喜。
T2122_.53.0966b22: 詣沙門所頭面作禮。請祈沙門受三歸依。於
T2122_.53.0966b23: 佛法中求欲出家。爾時僧護即度仙人。如法
T2122_.53.0966b24: 出家教修禪法。不久得定證羅漢果。如
T2122_.53.0966b25: 檀林自相圍繞。得道比丘賢聖爲衆
T2122_.53.0966b26: 爾時僧護比丘與諸弟子。共詣祇桓精舍。到
T2122_.53.0966b27: 於佛所。頭面禮足。却住一面。爾時世尊慰勞
T2122_.53.0966b28: 諸比丘。汝等行路不疲苦耶。乞食易得不。爾
T2122_.53.0966b29: 時僧護白佛言。我等行路不大疲苦。乞食易
T2122_.53.0966c01: 得不生勞苦。得見世尊。爾時世尊爲大衆説
T2122_.53.0966c02: 法。僧護比丘在大衆中。高聲唱説已先所見
T2122_.53.0966c03: 地獄因縁。佛告僧護。汝先所見比丘浴室。此
T2122_.53.0966c04: 非浴室。是地獄人。此諸罪人迦葉佛時。是
T2122_.53.0966c05: 出家比丘不依戒律。順己愚情。以僧浴具及
T2122_.53.0966c06: 諸器物。隨意而用。持律比丘常教軌則。不
T2122_.53.0966c07: 順其教。從迦葉佛涅槃已來。受地獄苦。至
T2122_.53.0966c08: 今不息。佛告僧護。汝初見寺者。非是僧寺。
T2122_.53.0966c09: 亦非比丘。是地獄人。迦葉佛時。是出家人。
T2122_.53.0966c10: 五徳不成。四方僧物不打揵*稚衆共默用。以
T2122_.53.0966c11: 是因縁受火床苦。至今不息
T2122_.53.0966c12: 第二寺者。亦非寺僧。是地獄人。迦葉佛時。
T2122_.53.0966c13: 是出家人五徳不具。見有諸檀越造作寺廟
T2122_.53.0966c14: 四事豐足。檀越初心造寺之時。要打揵*稚
T2122_.53.0966c15: 作廣濟之意。是諸比丘不打揵*稚。默然受
T2122_.53.0966c16: 用。有客比丘來不得飮食。還空鉢出。以是
T2122_.53.0966c17: 因縁。受火床苦。遞相抓掻筋肉消盡。骨
T2122_.53.0966c18: 如焦炷至今不息。第三寺者。非是僧寺。是
T2122_.53.0966c19: 地獄人也。迦葉佛時。是出家人。懈怠共住。
T2122_.53.0966c20: 共相謂言。我等今者。可共請一持律比丘。共
T2122_.53.0966c21: 作法事。可得如法。即共推覓一淨行比丘。
T2122_.53.0966c22: 共住食宿。此淨行比丘復更推覓同行比丘。
T2122_.53.0966c23: 時淨行人轉轉増多。前怠比丘即便追逐。令
T2122_.53.0966c24: 出寺外。時破戒人於夜分中。以火燒寺。滅
T2122_.53.0966c25: 諸比丘。以是因縁。手執鐵椎。互相摧滅。受
T2122_.53.0966c26:
T2122_.53.0966c27:
T2122_.53.0966c28:
T2122_.53.0966c29:
T2122_.53.0967a01: 大苦惱。至今不息。第四寺者。非是僧寺。亦
T2122_.53.0967a02: 是地獄。迦葉佛時。是出家人。常住寺中。有
T2122_.53.0967a03: 諸檀越。施僧雜食。應現前分。時有客僧來。
T2122_.53.0967a04: 舊住比丘。以慳心故。待客出去。後方分物。
T2122_.53.0967a05: 未及得分。蟲出臭爛。捐棄於外。以是因縁。
T2122_.53.0967a06: 入地獄中。噉糞屎食。至今不息。第五寺者。非
T2122_.53.0967a07: 是僧寺。是地獄人。迦葉佛時。是出家人。臨
T2122_.53.0967a08: 中食上不如法食。惡口相罵。以是因縁。受
T2122_.53.0967a09: 鐵床苦。諸食器中沸火漫流。筋肉消盡。骨
T2122_.53.0967a10: 如焦炷。至今不息。第六寺者。非是僧寺。是
T2122_.53.0967a11: 地獄人。迦葉佛時。是出家人。不打揵*稚。
T2122_.53.0967a12: 默然共飮。衆僧甜漿。恐外僧來。以慳因縁。故
T2122_.53.0967a13: 墮地獄飮噉融銅。至今不息
T2122_.53.0967a14: 爾時佛告僧護比丘。汝見第一地獄者。迦葉
T2122_.53.0967a15: 佛時。是出家人。衆僧田中爲己私種。不酬
T2122_.53.0967a16: 僧直故受地獄。至今不息。第二地獄者。迦
T2122_.53.0967a17: 葉佛時。是白衣人。在僧田中種不酬僧直故
T2122_.53.0967a18: 受地獄。作大肉地受諸苦惱。至今不息。汝
T2122_.53.0967a19: 見第一肉瓨者。非是肉瓨。乃是罪人。迦葉
T2122_.53.0967a20: 佛時。是衆僧上座不能坐禪不解戒律。飽食
T2122_.53.0967a21: 熟睡。但能論説無益之語。精膳供養在先飮
T2122_.53.0967a22: 噉。以是因縁入地獄中作大肉瓨。火燒受苦。
T2122_.53.0967a23: 至今不息。第二瓨者。是出家人。爲僧當厨。
T2122_.53.0967a24: 軟美供養。在先食噉。麁澁惡者。僧中而行。
T2122_.53.0967a25: 故作肉瓨。火燒受苦。至今不息。第三瓨者。
T2122_.53.0967a26: 是僧淨人作飮食時。美妙好者先自甞噉。或
T2122_.53.0967a27: 與婦兒。麁澁惡者方僧中行。以是因縁。在
T2122_.53.0967a28: 地獄中作大肉瓨。火燒受苦。至今不息
T2122_.53.0967a29: 爾時世尊復告僧護比丘。汝見第一瓶者。非
T2122_.53.0967b01: 是瓶耶。是地獄人。迦葉佛時。是出家人爲僧
T2122_.53.0967b02: 當厨。應朝食者留至後日。後日食者至第三
T2122_.53.0967b03: 日。以是因縁入地獄中作大肉瓶。火燒受苦。
T2122_.53.0967b04: 至今不息。第二瓶者。是出家人。有諸檀越
T2122_.53.0967b05: 奉送蘇瓶。供養現前衆僧。人人應分。此當
T2122_.53.0967b06: 事人。見有客僧留隱在後。客僧去已然後乃
T2122_.53.0967b07: 分。以是因縁。入地獄中作大肉瓶。火燒受
T2122_.53.0967b08: 苦。至今不息
T2122_.53.0967b09: 汝見水中立人者。迦葉佛時。是出家人爲僧
T2122_.53.0967b10: 當水。見僧用水過多。遂可意處與之。即捉
T2122_.53.0967b11: 其水。餘者不給。以是因縁。入地獄中水中獨
T2122_.53.0967b12: 立唱言。水水受苦。至今不息
T2122_.53.0967b13: 汝見大甕者。迦葉佛時。是出家人爲僧典果
T2122_.53.0967b14: 菜。香美好者。先自食噉。酢果澁菜。然後與
T2122_.53.0967b15: 僧。或逐隨意選好者與。以不平等故入地獄
T2122_.53.0967b16: 作大肉甕。火燒受苦。至今不息
T2122_.53.0967b17: 汝見刀劓鼻者。迦葉佛時。是出家人。佛僧
T2122_.53.0967b18: 淨地洟唾汚地。故入地獄刀劓其鼻。火燒
T2122_.53.0967b19: 受苦。至今不息
T2122_.53.0967b20: 汝見比丘手捉斲斤自斲己舌。是地獄人。迦
T2122_.53.0967b21: 葉佛時。是出家沙彌。爲僧當分石蜜*斲作
T2122_.53.0967b22: 數段。於斧刃許少著石蜜。沙彌噉舐。故受
T2122_.53.0967b23: *斲舌苦。至今不息
T2122_.53.0967b24: 爾時世尊復告僧護比丘。汝見泉者。是地獄
T2122_.53.0967b25: 人。迦葉佛時。是出家沙彌。爲僧當蜜。先自
T2122_.53.0967b26: 甞噉。後殘與僧。減少不遍。故入地獄作大肉
T2122_.53.0967b27: 泉。火燒沸爛受大苦惱。今猶不息
T2122_.53.0967b28: 汝見比丘刺上立者。是地獄人。迦葉佛時。
T2122_.53.0967b29: 是出家人。以惡口毀呰罵諸比丘。故入地
T2122_.53.0967c01: 獄立鐵刺上。火燒受苦。至今不息
T2122_.53.0967c02: 汝見肉廳者。是地獄人。迦葉佛時。是出家
T2122_.53.0967c03: 人五徳不具。爲僧當厨。精美好者先自食噉。
T2122_.53.0967c04: 或將與白衣。使食殘者與衆僧故。受地獄苦。
T2122_.53.0967c05: 至今不息
T2122_.53.0967c06: 汝見宍*橛者。是地獄人。迦葉佛時。是出家
T2122_.53.0967c07: 人。寺中常住僧牆壁上。浪竪&T018542;。非爲
T2122_.53.0967c08: 僧事。懸己衣鉢。故入地獄。作大肉*橛。火燒
T2122_.53.0967c09: 受苦。至今不息
T2122_.53.0967c10: 爾時世尊復告僧護。汝見第一駝者。是地獄
T2122_.53.0967c11: 人迦葉佛時。是出家人寺中上座。長受食分。
T2122_.53.0967c12: 或得一人二人食分。持律比丘如法教授。上
T2122_.53.0967c13: 座之法不應如是。時老比丘答律師言。汝無
T2122_.53.0967c14: 所知。聲如*驝駝。我於衆中身爲上座。呪願
T2122_.53.0967c15: 説法。或時作唄。計勞應得。汝等何故*常瞋
T2122_.53.0967c16: 責我。以是因縁。入地獄中受*驝駝身。火燒
T2122_.53.0967c17: 號*噭受苦。至今不息
T2122_.53.0967c18: 汝見馬者。是地獄人。迦葉佛時。作僧淨人
T2122_.53.0967c19: 使用供養。過分食噉。或與眷屬。知識白衣。
T2122_.53.0967c20: 諸比丘等。呵責語言。汝不應爾。其人惡口
T2122_.53.0967c21: 呵諸比丘。汝猶如馬常食不飽。我爲僧作甚
T2122_.53.0967c22: 大勞苦。功熟應得。故入地獄。受於馬身。火
T2122_.53.0967c23: 燒身體受大苦惱。至今不息
T2122_.53.0967c24: 汝見象者。是地獄人。迦葉佛時。是出家人。
T2122_.53.0967c25: 爲僧當厨。諸檀越等持諸供養向寺施僧。或
T2122_.53.0967c26: 食後檀越白言。大徳可打揵*稚集僧施食。比
T2122_.53.0967c27: 丘惡口答白衣言。諸比丘等猶如白象。食不
T2122_.53.0967c28: 飽耶 向食已竟停留後日。故入地獄受白象
T2122_.53.0967c29: 身。火燒受苦。至今不息
T2122_.53.0968a01: 汝見驢者。是地獄人。迦葉佛時。是出家人。爲
T2122_.53.0968a02: 僧當厨五徳不具。分僧飮食*常自長受二三
T2122_.53.0968a03: 人分。持律比丘如法呵責。此人答言。我當
T2122_.53.0968a04: 僧厨及園果菜。常勞僧事。甚大勞苦。汝諸
T2122_.53.0968a05: 比丘不知我恩。状似如驢。但養一身何不默
T2122_.53.0968a06: 然。故入地獄作驢受苦。至今不息
T2122_.53.0968a07: 汝見羝羊者。是地獄人。迦葉佛時。是出家人。
T2122_.53.0968a08: 爲僧寺主。當田内外檢校不勅弟子諸小比
T2122_.53.0968a09: 丘。不如法打*稚。諸律師等白言。寺主何不
T2122_.53.0968a10: 時節鳴*稚集僧比丘。答言。我當營僧甚成勞
T2122_.53.0968a11: 苦。汝諸比丘猶如羝羊噉食而住。何不自打。
T2122_.53.0968a12: 故入地獄受羝羊身火燒痛毒受苦。至今不
T2122_.53.0968a13:
T2122_.53.0968a14: 爾時世尊復告僧護。汝見肉臺者。實非肉臺。
T2122_.53.0968a15: 是地獄人。迦葉佛時。是出家人當僧房敷
T2122_.53.0968a16: 具。閉僧房門。將僧戸鑰四方游行。衆僧於
T2122_.53.0968a17: 後不得敷具及諸房舍。以是因縁故入地獄。
T2122_.53.0968a18: 作大肉臺火燒受苦。至今不息
T2122_.53.0968a19: 汝見第二大肉臺者。是地獄人。迦葉佛時。是
T2122_.53.0968a20: 出家人爲僧寺主。選好房舍而自受用。及與
T2122_.53.0968a21: 知識。不依戒律隨次分房。不平等故入地獄
T2122_.53.0968a22: 中。作大肉臺受苦萬端。至今不息
T2122_.53.0968a23: 汝見肉房者。是地獄人。迦葉佛時。是出家人
T2122_.53.0968a24: 住僧房中。以爲己有終身不移。不依戒律以
T2122_.53.0968a25: 次分房。故作大肉房火燒受苦。至今不息
T2122_.53.0968a26: 汝見肉繩床者。是地獄人。迦葉佛時。是出
T2122_.53.0968a27: 家人。捉僧繩床不依戒律。如自己有以次分
T2122_.53.0968a28: 床。故入地獄。作大肉繩床火燒受苦。至今不
T2122_.53.0968a29:
T2122_.53.0968b01: 汝見第二繩床者。是地獄人。迦葉佛時。是出
T2122_.53.0968b02: 家人。破僧繩床自用然火。故入地獄。作大肉
T2122_.53.0968b03: 繩床火燒受苦。至今不息
T2122_.53.0968b04: 汝見敷具者。是地獄人。迦葉佛時。是出家
T2122_.53.0968b05: 人。用僧敷具。如自己有。以脚&T050460;上不依戒
T2122_.53.0968b06: 律。故入地獄作肉敷具。火燒申縮受苦萬端。
T2122_.53.0968b07: 至今不息
T2122_.53.0968b08: 汝見肉拘執者。是地獄人。迦葉佛時。是出
T2122_.53.0968b09: 家人。以僧拘執如自己有。不依戒律。或用
T2122_.53.0968b10: 破壞。故入地獄。作肉拘執火燒受苦。至今
T2122_.53.0968b11: 不息
T2122_.53.0968b12: 汝見繩床者。是地獄人。迦葉佛時。是出家
T2122_.53.0968b13: 人。恃王勢力。似如聖徳。四輩弟子聖心讃
T2122_.53.0968b14: 歎。時彼比丘默受歎施好繩床及諸好飮食。
T2122_.53.0968b15: 作聖心受故入地獄。作肉繩床火燒受苦。至
T2122_.53.0968b16: 今不息
T2122_.53.0968b17: 汝見肉壁者。是地獄人。迦葉佛時。是出家
T2122_.53.0968b18: 人。衆僧壁上竪*&T018542;破壁。縣已衣鉢。故入地
T2122_.53.0968b19: 獄。作大肉壁火燒受苦。至今不息
T2122_.53.0968b20: 汝見肉索者。是地獄人。迦葉佛時。是出家
T2122_.53.0968b21: 人。捉衆僧索私自己用。故墮地獄。作大肉
T2122_.53.0968b22: 索火燒受苦。至今不息
T2122_.53.0968b23: 汝見厠井者。是地獄人。迦葉佛時。是出家
T2122_.53.0968b24: 人。住寺比丘。佛僧淨地大小便利。不擇處
T2122_.53.0968b25: 所。持律比丘如法呵責。不受教誨。糞氣臭
T2122_.53.0968b26: 穢熏諸衆僧。故入地獄。作肉厠井火燒受苦。
T2122_.53.0968b27: 至今不息
T2122_.53.0968b28: 汝見高座法師者。是地獄人。迦葉佛時。是
T2122_.53.0968b29: 出家人。不明律藏。重作輕説。説輕爲重。有
T2122_.53.0968c01: 根之人説作無根。無根之人説噵有根。應
T2122_.53.0968c02: 懺悔者説言不懺。不應懺悔者強説噵懺悔。
T2122_.53.0968c03: 故入地獄。坐高座上火燒受苦。至今不息
T2122_.53.0968c04: 汝見第二高座法師者。是地獄人。迦葉佛時。
T2122_.53.0968c05: 是大法師邪命説法。得利養家如理而説。無
T2122_.53.0968c06: 利養時法説非法。非法説法。故入地獄。處鐵
T2122_.53.0968c07: 高座火燒受苦。至今不息
T2122_.53.0968c08: 汝見肉揵*稚號*噭聲者。是地獄人。迦葉佛
T2122_.53.0968c09: 時。是出家人。以三寶物非法打*稚詐作羯
T2122_.53.0968c10: 磨。捉三寶物爲己受用。故入地獄。作肉揵
T2122_.53.0968c11: *稚火燒受苦。至今不息
T2122_.53.0968c12: 汝見拘修羅者。實非岐支。是地獄人。迦葉
T2122_.53.0968c13: 佛時。是出家人。爲僧寺主。以僧厨食衒賣
T2122_.53.0968c14: 得物。用作衣裳。斷僧供養。故入地獄。作肉
T2122_.53.0968c15: 岐支火燒受苦。至今不息
T2122_.53.0968c16: 汝見第二拘修羅者。實非岐支。是地獄人。迦
T2122_.53.0968c17: 葉佛時。是出家人。作僧寺中分物維那。以
T2122_.53.0968c18: 春分物轉至夏分。夏分中衣物向冬分中分。
T2122_.53.0968c19: 故入地獄。作肉拘修羅火燒受苦。至今不
T2122_.53.0968c20:
T2122_.53.0968c21: 汝見肉山者。是地獄人。迦葉佛時。是出家
T2122_.53.0968c22: 人。爲僧典座五徳不具。少有威勢偸衆僧
T2122_.53.0968c23: 物。斷僧衣裳。故入地獄。作大肉山火燒受
T2122_.53.0968c24: 苦。至今不息
T2122_.53.0968c25: 爾時世尊復告僧護。汝始初見須曼那柱。實
T2122_.53.0968c26: 非是柱。是地獄人。迦葉佛時。是出家人。當佛
T2122_.53.0968c27: 刹人四輩檀越須曼那華散供養佛。華既乾
T2122_.53.0968c28: 已比丘掃取。賣之將爲己用。故入地獄。作須
T2122_.53.0968c29: 曼那柱。火燒受苦。至今不息
T2122_.53.0969a01: 第二汝見須曼那華柱者。是地獄人。迦葉佛
T2122_.53.0969a02: 時。是出家人。當供養刹柱。四輩檀越以須曼
T2122_.53.0969a03: 那華油用供養佛。比丘減取以爲己用。故墮
T2122_.53.0969a04: 地獄。作大須曼那柱火燒受苦。至今不息
T2122_.53.0969a05: 汝見華樹者。是地獄人。迦葉佛時。是出家
T2122_.53.0969a06: 人。當僧果菜。園有好華果爲己私用。或與
T2122_.53.0969a07: 白衣。故入地獄。作大華樹火燒受苦。至今
T2122_.53.0969a08: 不息
T2122_.53.0969a09: 汝見果樹者。是地獄人。迦葉佛時。是出家
T2122_.53.0969a10: 人。當僧果菜。香美好果私自食噉。或與白
T2122_.53.0969a11: 衣。故入地獄。作肉果樹火燒受苦。至今不
T2122_.53.0969a12:
T2122_.53.0969a13: 汝見一樹者。是地獄人。迦葉佛時。是出家
T2122_.53.0969a14: 人。爲僧當薪。以衆僧薪將己房中。私自然
T2122_.53.0969a15: 火。或與白衣知識。故入地獄。作大肉樹火
T2122_.53.0969a16: 燒受苦。至今不息
T2122_.53.0969a17: 爾時世尊復告僧護。汝見第一柱者。實非是
T2122_.53.0969a18: 柱。是地獄人。迦葉佛時。是出家人。寺中常
T2122_.53.0969a19: 住破佛刹柱爲己私用。故入地獄。作大肉柱
T2122_.53.0969a20: 火燒受苦。至今不息
T2122_.53.0969a21: 汝見第二柱者。是地獄人。迦葉佛時。是白
T2122_.53.0969a22: 衣人。以刀刮取像上金色。故入地獄。作大
T2122_.53.0969a23: 肉柱。獄卒捉斧。斫身受苦。猛火燒身。至今
T2122_.53.0969a24: 不息
T2122_.53.0969a25: 汝見第三柱者。是地獄人。迦葉佛時。是出
T2122_.53.0969a26: 家人。爲僧當事。用僧梁柱浪與白衣。故入
T2122_.53.0969a27: 地獄。作大肉柱火燒受苦。至今不息
T2122_.53.0969a28: 汝見第四樹者。是地獄人。迦葉佛時。是出
T2122_.53.0969a29: 家人。五徳不具作大衆主。爲僧斷事隨愛恚
T2122_.53.0969b01: *悑癡。斷事不平。故入地獄。作四肉樹。火燒
T2122_.53.0969b02: 受苦至今不息
T2122_.53.0969b03: 汝見第五樹者。是地獄人。迦葉佛時。是出
T2122_.53.0969b04: 家人。在寺常住不依戒律。分諸敷具好者自
T2122_.53.0969b05: 取。或隨瞋愛好惡差別。於佛法中塵沙比丘
T2122_.53.0969b06: 應隨次與。以不平等故。以是因縁此十四人
T2122_.53.0969b07: 墮地獄中。作大肉樹火燒受苦。至今不息
T2122_.53.0969b08: 汝見二比丘者。是地獄人。迦葉佛時。是出
T2122_.53.0969b09: 家人。於大衆中鬪諍相打。故入地獄。猛火
T2122_.53.0969b10: 焚身受相打苦。至今不息
T2122_.53.0969b11: 汝見二沙彌者。是地獄人。迦葉佛時。是出家
T2122_.53.0969b12: 人。共一被褥相抱眠臥。故入地獄。火燒被
T2122_.53.0969b13: 褥中相抱受苦。至今不息
T2122_.53.0969b14: 爾時世尊。重告僧護。以是因縁。我今語汝。
T2122_.53.0969b15: 在地獄中。出家人多。白衣尠少。所以者何。
T2122_.53.0969b16: 出家之衆多喜犯戒。不順毘尼。互相欺&T020717;。私
T2122_.53.0969b17: 用僧物。或分飮食。不能平等。是故我今更重
T2122_.53.0969b18: 告汝。當勤持戒頂戴奉行。是諸罪人於過去
T2122_.53.0969b19: 世時。出家破戒。雖復精進。四輩檀越見諸
T2122_.53.0969b20: 比丘威儀似僧。恭敬僧寶四事供養。猶故能
T2122_.53.0969b21: 令得大果報。無量無邊不可思議。若一比丘
T2122_.53.0969b22: *常於毘尼僧伽藍中如法行道。依時鳴*稚。
T2122_.53.0969b23: 若施此人得福無量。説不可盡。何況供養四
T2122_.53.0969b24: 方衆僧
T2122_.53.0969b25: 爾時世尊復告僧護。若出家人營僧事業難
T2122_.53.0969b26: 持淨戒是諸比丘初出家時。樂持淨戒求涅
T2122_.53.0969b27: 槃心。四輩檀越供養。是諸比丘。應受供養。
T2122_.53.0969b28: 堅持淨戒。後不生惱。而説偈言
T2122_.53.0969b29:     持戒最爲樂 身不受衆苦
T2122_.53.0969c01:     睡眠得安隱 悟則心歡喜
T2122_.53.0969c02: 爾時世尊復告僧護。有九種人。常處阿鼻地
T2122_.53.0969c03: 獄中。何等爲九。一食衆僧物。二食佛物。三
T2122_.53.0969c04: 殺父。四殺母。五殺阿羅漢。六破和合僧。七
T2122_.53.0969c05: 破比丘淨戒。八犯淨行尼戒。九作一闡提。
T2122_.53.0969c06: 是九種人*常在地獄。復有五種人。二處受
T2122_.53.0969c07: 報。一地獄。餓鬼。何者爲五。一斷施衆僧
T2122_.53.0969c08: 物。二斷施僧食。三劫僧嚫物。四應得能令
T2122_.53.0969c09: 不得。五法説非法。非法説法。此五種人受
T2122_.53.0969c10: 是二報。餘業不盡。五道中受。而説偈言
T2122_.53.0969c11:     行惡感地獄 造善受天樂
T2122_.53.0969c12:     若能修空定 漏盡證羅漢
T2122_.53.0969c13:     歡喜受他施 三衣常知足
T2122_.53.0969c14:     定慧修三業 安樂在山谷
T2122_.53.0969c15:     寧食熱鐵丸 焦熱如焔
T2122_.53.0969c16:     破戒不應受 得信檀越食
T2122_.53.0969c17: 爾時世尊於大衆中。説因縁已。時四部衆歡
T2122_.53.0969c18: 喜奉行
T2122_.53.0969c19:     浴室及六寺 二地總三瓨
T2122_.53.0969c20:     兩瓶漫肉泉 一甕刀劓鼻
T2122_.53.0969c21:     斲舌水中立 立刺肉廳橛
T2122_.53.0969c22:     駝馬白象驢 羝羊雙肉臺
T2122_.53.0969c23:     肉房二繩床 肉*稱及拘執
T2122_.53.0969c24:     床壁肉繩索 厠井兩高座
T2122_.53.0969c25:     稚二拘修山 兩肉須曼柱
T2122_.53.0969c26:     華果一肉樹 一樹三肉
T2122_.53.0969c27:     兩雙十四樹 兩僧二沙彌
T2122_.53.0969c28:     合有五十六 説法本因縁
T2122_.53.0969c29: 頌曰
T2122_.53.0970a01:     愚夫貪世利 俗士重虚名
T2122_.53.0970a02:     三空既難辯 八風常易傾
T2122_.53.0970a03:     物我久空性 色心仍自縈
T2122_.53.0970a04:     盛年愛華好 老死丘墓成
T2122_.53.0970a05:     居高非慮禍 持滿不憂盈
T2122_.53.0970a06:     名利甘刀害 將非安久禎
T2122_.53.0970a07:     凡愚苟求利 譬犬見穢精
T2122_.53.0970a08:     不知禍來至 焉知惋苦聲
T2122_.53.0970a09: 感應縁上來道俗。不勝名利。受現報者極多。並散
諸篇且引一驗。不繁廣述。屡見白衣無識俗
T2122_.53.0970a10: 人。見佛呵責弟子。即謂自是好人。偏見僧過。若依經説。
白衣之罪。如皂衣膩。服雖有外汚不覺別色。出家之人猶
T2122_.53.0970a11: 如淨&T073554;。雖放蠅糞微汚即覺易除。所以白衣造罪入於地
獄。如石沈水無有出時。出家之人造罪地獄。如拍
T2122_.53.0970a12: 毱著地即返。何以故。以造罪時生極慚恥作已尋懺
故。亦如滴水在於熱𨫼。隨滴似濕亦濕還乾。何以故。
T2122_.53.0970a13: 以火熏故。俗人造罪入地獄。猶如箭射無却*返義。亦
以鐵椎。入於深泥亦無出義。何以故。尤害心故。
T2122_.53.0970a14: 亦如老象入泥無力可出。若富貴之人便生我慢。&T020717;
三寶 殺害自在。貪染財色晝夜無厭。不生羞耻異畜
T2122_.53.0970a15: 生。反謗賢良輕侮佛法。靜思此事深可痛心。若是貧賤
人貪求衣食。王役驅逼。公私擾擾。夙夜孜孜。不
T2122_.53.0970a16: 信之者。衣食交絶。困苦切身。劫剥三寶。毀盜六親。養
活妻兒。存己躯命。所以徙苦至苦。苦遍十方。從闇
T2122_.53.0970a17: 入闇。闇冥法界。菩薩爲此顰眉。
諸佛於茲泣血。忽惟斯理哀痛更
T2122_.53.0970a18: 後魏崇眞寺僧慧嶷。死經七日。時與五比丘
T2122_.53.0970a19: 次第於閻羅王所閲過。嶷以錯召放令還活。
T2122_.53.0970a20: 具説王前事意。如生官無異。五比丘者。亦是
T2122_.53.0970a21: 京邑諸寺道人。與嶷同簿而過。一比丘云。是
T2122_.53.0970a22: 寶明寺僧智聰。自云生來坐禪苦行爲業。得
T2122_.53.0970a23: 升天堂。復有比丘。云是般若寺僧道品。自
T2122_.53.0970a24: 云誦涅槃經四十卷。亦*升天堂。復有一比丘
T2122_.53.0970a25: 云。是融覺寺僧曇謨最。状注云。講華嚴涅
T2122_.53.0970a26: 槃。毎常領衆千人解釋義理。王言。講經衆
T2122_.53.0970a27: 僧我慢貢高。心懷彼我憍已&T020717;物。比丘之中
T2122_.53.0970b01: 第一麁行。最報王言。立身已來實不憍慢。
T2122_.53.0970b02: 惟好講經。王言。付司。即有青衣十人送最向
T2122_.53.0970b03: 於西北。入門屋舍皆黒。似非好處。復一比丘
T2122_.53.0970b04: 云。是禪林寺僧道弘。自云。教化四輩檀越。
T2122_.53.0970b05: 造一切經人中金像十躯。王言。沙門之體必
T2122_.53.0970b06: 須攝心道塲志念禪誦不預世事。勤心念戒
T2122_.53.0970b07: 不作有爲。教化求財貪心即起。三毒未除付
T2122_.53.0970b08: 司依式。還有青衣執送與最。同入一處。又有
T2122_.53.0970b09: 比丘云。是靈覺寺僧寶眞。自云。未出家之前
T2122_.53.0970b10: 曾作隴西太守。自知苦空歸依三寶。割捨家
T2122_.53.0970b11: 資造靈覺寺。寺成捨官入道。雖不禪誦禮拜
T2122_.53.0970b12: 不闕。王曰。卿作太守之日。曲情枉法。劫奪
T2122_.53.0970b13: 人財以充己物。假作此寺。非卿之力。何勞
T2122_.53.0970b14: 説此。亦復付司准式。青衣送入黒門。似非
T2122_.53.0970b15: 好處。慧嶷爲以錯召免問。放令還活。具説
T2122_.53.0970b16: 王前過時事意。時人聞已奏胡太后。太后聞
T2122_.53.0970b17: 之以爲靈異。即遣黄門侍郎。依嶷所陳訪問
T2122_.53.0970b18: 聰等五寺。並云有此。死來七日。生時業行。
T2122_.53.0970b19: 如嶷所論不差事出雒陽
伽藍寺記
T2122_.53.0970b20: 法苑珠林卷第九十二
T2122_.53.0970b21:
T2122_.53.0970b22:
T2122_.53.0970b23:
T2122_.53.0970b24: 法苑珠林卷第九十三
T2122_.53.0970b25:  *西明寺沙門釋道*世撰 
T2122_.53.0970b26: 酒肉篇第九十三 此有三部
T2122_.53.0970b27:   述意部 飮酒部 食肉部
T2122_.53.0970b28: 述意部第一
T2122_.53.0970b29: 夫酒爲放逸之門。大聖知其苦本。所以遠酣
T2122_.53.0970c01: 肆離酒縁。棄醉朋近法友。出昏門入惺境。
T2122_.53.0970c02: 肉是斷大慈之種。大聖知其殺因。所以去腥
T2122_.53.0970c03: 臊淨身口。噉蔬菜澄心神。招慈善感延年。故
T2122_.53.0970c04: 禮記云。見其生不忍其死。聞其聲不
T2122_.53.0970c05: 食其肉。斯亦不殺之義也。若使噉食酒肉之
T2122_.53.0970c06: 者。即同畜生豺狼禽獸。亦即具殺一切眷屬
T2122_.53.0970c07: 飮噉諸親。翻讎怨報。歴劫長夜無有窮已。
T2122_.53.0970c08: 上論説。有一女人五百世害狼兒。狼兒
T2122_.53.0970c09: 亦五百世害其母。又有女人。五百世斷鬼
T2122_.53.0970c10: 命根。鬼亦五百世斷其命根。故知經歴六道
T2122_.53.0970c11: 備受怨報。或經爲師長。或是父母。或是兄弟。
T2122_.53.0970c12: 或是姉妹。或是兒孫。或是朋友。今是凡身。各
T2122_.53.0970c13: 無道眼。不能分別。還相噉食不自覺知。噉
T2122_.53.0970c14: 食之時此物有靈。即生瞋恨還成怨讎。向到
T2122_.53.0970c15: 至親反變成怨。如是之事豈可不思。暫爭舌
T2122_.53.0970c16: 端一時少味。永與至親長爲怨對。可爲痛
T2122_.53.0970c17: 心。難以言説。是故涅槃經云。一切肉者悉斷。
T2122_.53.0970c18: 及自死者。自死猶斷。何況不自死者。又楞
T2122_.53.0970c19: 伽經云爲利殺衆生。以財網諸肉。二業倶不
T2122_.53.0970c20: 善。死墜噭呼獄。何謂以財網肉。陸設罝罘。
T2122_.53.0970c21: 水設網&MT04186;。此是以網網肉。若於屠殺人間以
T2122_.53.0970c22: 錢買肉。此是以財網肉。若令此人不以財網
T2122_.53.0970c23: 肉者。習惡律儀。捕害衆生。此人爲當專自
T2122_.53.0970c24: 供口。亦復別有所擬。若別有所擬。向食肉
T2122_.53.0970c25: 者。豈無殺分。何得云我不殺生。此是灼然。
T2122_.53.0970c26: 違背經文。斷大慈種。障不見佛也
T2122_.53.0970c27: 飮酒部第二
T2122_.53.0970c28: 述曰。此之一教有權有實。權則漸誘之訓。以
T2122_.53.0970c29: 輕脱重。初開無犯。據其障理非無其過。若
T2122_.53.0971a01: 約實教輕重倶禁。始末不犯。是名持戒。初
T2122_.53.0971a02: 據權説者。故未曾有經云。爾時國王太子。
T2122_.53.0971a03: 名曰祇陀。聞佛所説十善道法果報無窮。長
T2122_.53.0971a04: 跪叉手白佛言。佛昔令我受持五戒。今欲還
T2122_.53.0971a05: 捨。所以者何。五戒法中酒戒難持。畏得罪
T2122_.53.0971a06: 故。世尊告曰。汝飮酒時爲何惡耶。祇陀白
T2122_.53.0971a07: 佛。國中豪強。時時相率齎持酒食。共相娯
T2122_.53.0971a08: 樂以致歡樂。自無惡也。何以故。得酒念戒
T2122_.53.0971a09: 無放逸故。飮酒不行惡也。佛言。善哉善哉。
T2122_.53.0971a10: 祇陀。汝今已得智慧方便。若世間人能如汝
T2122_.53.0971a11: 者。終身飮酒有何惡哉。如是行者。乃應生福
T2122_.53.0971a12: 無有罪也。若人飮酒不起惡業歡喜心故不
T2122_.53.0971a13: 起煩惱。善心因縁受善果報。如持五戒何
T2122_.53.0971a14: 有失乎。飮酒念戒益増其福。先持五戒今受
T2122_.53.0971a15: 十善。功徳倍勝十善報也
T2122_.53.0971a16: 時波斯匿王白佛言。世尊。如佛所説。心歡
T2122_.53.0971a17: 喜時不起惡業名有漏善者。是事不然。何以
T2122_.53.0971a18: 故。人飮酒時心則歡喜。歡喜心故不起煩惱。
T2122_.53.0971a19: 惱煩故不行惱害。不害物故三業清淨。清
T2122_.53.0971a20: 淨之道即無漏業。世尊。憶念我昔游行獵戲
T2122_.53.0971a21: 忘將厨宰。於深山中覺飢索食。左右答言。
T2122_.53.0971a22: 王朝去時不被命勅令將厨宰。即時無食。我
T2122_.53.0971a23: 聞是語已走馬還宮教令索食。王家厨&MT01142;
T2122_.53.0971a24: 修迦羅。修迦羅言。即無現食。今方當作。我
T2122_.53.0971a25: 時飢逼忿不思惟。勅臣斬殺厨&MT01142;。臣被王教
T2122_.53.0971a26: 即共議言。簡括國中唯此一人忠良直事。今
T2122_.53.0971a27: 若殺者。更無有能爲王&MT01142;厨稱王意者。時末
T2122_.53.0971a28: 利夫人聞王教勅殺修迦羅。情甚愛惜。知王
T2122_.53.0971a29: 飢乏。即令辦具好肉美酒沐浴名香莊嚴身
T2122_.53.0971b01: 體。將諸妓女往至我所。我見夫人裝束嚴麗
T2122_.53.0971b02: 將從妓女好酒肉來。瞋心即歇。何以故。末
T2122_.53.0971b03: 利夫人持五戒斷酒不飮。我心常恨。今日忽
T2122_.53.0971b04: 然將酒肉來。共相娯樂展釋情故。即與夫人
T2122_.53.0971b05: 飮酒食肉。作衆伎樂歡喜娯樂。恚心即滅。
T2122_.53.0971b06: 夫人知我忘失怒意。即遣黄門輒傳我命。令
T2122_.53.0971b07: 語外臣莫殺厨&MT01142;。即奉教旨。我至明旦。深
T2122_.53.0971b08: 自悔責。愁憂不食。顏色樵瘁。夫人問我。何
T2122_.53.0971b09: 故患愁。爲何患耶。我言。吾因昨日爲飢火所
T2122_.53.0971b10: 逼。瞋恚心故殺修迦羅。自計國中更無有人
T2122_.53.0971b11: &MT01142;我厨如修迦羅者。爲是之故悔恨愁耳。
T2122_.53.0971b12: 夫人笑曰。其人猶在。願王莫愁。我重問曰。
T2122_.53.0971b13: 爲實如是。爲戲言耶。答言。實在。非戲言也。
T2122_.53.0971b14: 我令左右喚厨&MT01142;來。使者往召。須臾將來。
T2122_.53.0971b15: 我大歡喜憂悔即除。王白佛言。末利夫人持
T2122_.53.0971b16: 佛五戒。月行六齋。一日之中終身五戒。已犯
T2122_.53.0971b17: 飮酒妄語二戒。八齋戒中頓犯六戒。此事云
T2122_.53.0971b18: 何。所犯戒罪輕耶重耶。世尊答曰。如此犯
T2122_.53.0971b19: 戒。得大功徳。無有罪也。何以故。爲利益故。
T2122_.53.0971b20: 如我前説。夫人修善凡有二種。一有漏善。二
T2122_.53.0971b21: 無漏善。末利夫人所犯戒者入有漏善。不犯
T2122_.53.0971b22: 戒者名無漏善。依語義者。破戒修善名有
T2122_.53.0971b23: 漏善。依義語者。凡心所起善皆無漏業。王
T2122_.53.0971b24: 白佛言。如世尊説。末利夫人飮酒破戒不起
T2122_.53.0971b25: 惡心而有功徳無罪報者。一切人民亦復皆
T2122_.53.0971b26: 然。何以故。我念近者舍衞城中有諸豪族
T2122_.53.0971b27: 刹利王公。因小諍競乃致大怨。各各結謀興
T2122_.53.0971b28: 兵相伐。兩家並是國親。非可執録紛紜鬪戰。
T2122_.53.0971b29: 不從理諫。深爲憂之。復自念言。昔太子時
T2122_.53.0971c01: 共大臣提韋羅相忿。情實不分。意欲誅滅。因
T2122_.53.0971c02: 太后與酒飮已情和。思惟是已即勅忠臣。令
T2122_.53.0971c03: 辦好酒及諸甘膳。又使宣令國中豪族群臣
T2122_.53.0971c04: 士民。悉皆令集。欲有所論國中大事。諸臣諍
T2122_.53.0971c05: 競。兩徒眷屬各有五百。應召來集。於王殿上
T2122_.53.0971c06: 莊嚴大樂。王勅忠臣辦琉璃盌。盌受三升。
T2122_.53.0971c07: 諸寶盌中盛滿好酒。我於衆前先&MT05163;一*盌。
T2122_.53.0971c08: 王曰。今論國事想無異心。今當人人辦此一
T2122_.53.0971c09: *盌甘露良藥然後論事。咸言。唯諾。作唱大
T2122_.53.0971c10: 樂。諸人得酒并聞音樂。心中歡樂忘失讎
T2122_.53.0971c11: 恨。因酒息諍而得太平。此豈非是。酒之功
T2122_.53.0971c12: 也。竊見世間窮貧小人奴客婢使夷蠻之人。
T2122_.53.0971c13: 或因節日。或於酒店。聚會飮酒。歡樂心故。
T2122_.53.0971c14: 不須人教。各各起舞。未得酒時。都無是事。
T2122_.53.0971c15: 是故當知。人因飮酒即致歡樂。心歡樂時
T2122_.53.0971c16: 不起惡念。不起惡念*即是善心。善心因縁
T2122_.53.0971c17: 應受善報。獼猴得酒尚能起舞。況於世人。如
T2122_.53.0971c18: 世尊説施善善報施惡惡報。末利夫人皆由
T2122_.53.0971c19: 前身以好施人故。今得好報。世尊。云何令持
T2122_.53.0971c20: 五戒月行六齋。六齋之日不得莊嚴香華服
T2122_.53.0971c21: 飾作唱妓樂。又復不聽附近夫婿愛好之姿。
T2122_.53.0971c22: 竟何所施。徒云其功。豈非苦也。佛告王曰。
T2122_.53.0971c23: 大王所難非不如是。末利夫人在年少時。若
T2122_.53.0971c24: 我不勅令受戒法修智慧者。云何當有今日
T2122_.53.0971c25: 之徳以能得度復度王身。如斯之功復歸誰
T2122_.53.0971c26:
T2122_.53.0971c27: 述曰。此第二約其實説。輕重不犯。眞名持
T2122_.53.0971c28: 戒。故大聖知時量機通塞。通則開禁。隨時量
T2122_.53.0971c29: 前損益。如匿王欲殺厨&MT01142;太子欲害其父。
T2122_.53.0972a01: 因酒忘忿得全身命免其大罪。以輕脱重
T2122_.53.0972a02: 不受累殃。然非無飮酒之咎來報之罪。不得
T2122_.53.0972a03: 見有前開遂即雷同總犯。各須量其教意。復
T2122_.53.0972a04: 省己身行徳優劣。得預聖人。斯匿末利開禁
T2122_.53.0972a05: 以既不同。此即須依經纖毫勿犯。最爲殊勝。
T2122_.53.0972a06: 故四分律云。是我弟子者。乃至不以草頭
T2122_.53.0972a07: 滴酒入口。何況多飮。是故咽咽結提
T2122_.53.0972a08: 又成論。問云。飮酒是實罪耶。答曰非也。所
T2122_.53.0972a09: 以者何。飮酒不爲惱衆生故。而是罪因。若
T2122_.53.0972a10: 人飮酒則開不善門。以能障定及諸善法。如
T2122_.53.0972a11: 殖衆果必有牆障故。知酒過如果無園
T2122_.53.0972a12: 又優婆塞經云。若復有人樂飮酒者。是人現
T2122_.53.0972a13: 世喜失財物。身心多病常樂鬪爭。惡名遠
T2122_.53.0972a14: 聞喪失智慧。心無慚愧得惡色力。常爲一切
T2122_.53.0972a15: 之所呵責。人不樂見。不能修善。是名飮酒
T2122_.53.0972a16: 現世惡報。捨此身已處在地獄。受飢渇等無
T2122_.53.0972a17: 量苦惱。是名後世惡業之果。若得人身心常
T2122_.53.0972a18: 狂亂。不能繋念思惟善法。是一惡因縁力
T2122_.53.0972a19: 故。令一切外物資生悉皆具爛
T2122_.53.0972a20: 又長阿含經云。其飮酒者有六種失。一者失
T2122_.53.0972a21: 財。二者生病。三者鬪爭。四者惡名流布。五者
T2122_.53.0972a22: 恚怒暴生。六者智慧日損。又智度論飮酒有
T2122_.53.0972a23: 三十五失。如前受戒篇説
T2122_.53.0972a24: 又沙彌尼戒經云。不得飮酒。不得嗜酒不得
T2122_.53.0972a25: 甞酒。酒有三十六失。失道。破家。危身。喪命。
T2122_.53.0972a26: 由之。牽東引西。持南著北。不能諷經不
T2122_.53.0972a27: 敬三尊。輕易師友不孝父母。心閉意塞世世
T2122_.53.0972a28: 愚癡。不値大道。其心無識。故不飮酒。欲離
T2122_.53.0972a29: 五陰五欲五蓋得五神通得度五道。故不飮
T2122_.53.0972b01:
T2122_.53.0972b02: 又薩遮尼乾子經偈
T2122_.53.0972b03:     飮酒多放逸 現世常愚癡
T2122_.53.0972b04:     忘失一切事 常被智者呵
T2122_.53.0972b05:     來世常闇鈍 多失諸功徳
T2122_.53.0972b06:     是故黠慧人 離諸飮酒失
T2122_.53.0972b07: 又十住婆沙論。問曰。若有人捨施酒。未知得
T2122_.53.0972b08: 罪以不。答曰。施者得福。受者不得飮。故論
T2122_.53.0972b09: 云。是菩薩或時樂捨一切。須食與食。須飮與
T2122_.53.0972b10: 飮。若以酒施。應生是念。今是行檀時。隨所
T2122_.53.0972b11: 須與。後當方便教使離酒。得念智慧令不放
T2122_.53.0972b12: 逸。何以故。檀波羅蜜法悉滿人願。在家菩
T2122_.53.0972b13: 薩以酒施者。是則無罪
T2122_.53.0972b14: 又梵網經云。若自身手過酒器與人飮酒者。
T2122_.53.0972b15: 五百世中無手。何況自飮。不得教一切人飮
T2122_.53.0972b16: 及一切衆生飮酒。況自飮酒。又優婆塞五戒
T2122_.53.0972b17: 相經云。佛在支提國跋陀羅婆提邑。是處有
T2122_.53.0972b18: 惡龍名菴羅婆提陀。匈暴害人。無人得到
T2122_.53.0972b19: 其處。象馬無能近者。乃至諸鳥不得過上。秋
T2122_.53.0972b20: 穀熟時並皆破滅。時有長老莎伽陀羅漢比
T2122_.53.0972b21: 丘。游行支提國。漸到跋陀羅波提邑。過是夜
T2122_.53.0972b22: 已晨朝著衣持鉢入村乞食。時聞此邑有惡
T2122_.53.0972b23: 龍*匈暴害人鳥獸。及破滅秋穀。聞已乞食
T2122_.53.0972b24: 到菴婆羅提龍住處衆鳥樹下。敷座具大坐。
T2122_.53.0972b25: 龍聞衣氣即發瞋恚。從身出煙。長老莎伽陀
T2122_.53.0972b26: 即入三昧。以神通力身亦出煙。龍倍瞋恚。身
T2122_.53.0972b27: 上出火。莎伽陀復入火光三昧。身亦出火。龍
T2122_.53.0972b28: 復雨雹。莎伽陀即變雹作釋倶餅髓餅等。龍
T2122_.53.0972b29: 復霹靂。莎伽陀變作種。種歡喜丸。龍復雨
T2122_.53.0972c01: 弓箭刀矟。莎伽陀即變作優鉢羅華波頭摩
T2122_.53.0972c02: 華等。龍復雨毒蛇蜈蚣蝮虺蚰蜒。莎伽陀
T2122_.53.0972c03: 即變作優鉢羅華瓔珞瞻蔔華瓔珞等。如是
T2122_.53.0972c04: 等龍所有勢力。盡現向莎伽陀皆不能勝即
T2122_.53.0972c05: 失威力光明。莎伽陀知龍力盡不能復動。即
T2122_.53.0972c06: 變作細身。從龍兩耳入從兩眼出已從鼻入。
T2122_.53.0972c07: 從鼻入已從口中出。在龍頭上。往來經行。不
T2122_.53.0972c08: 傷龍身。爾時龍見如是事已。心即大驚怖毛
T2122_.53.0972c09: 竪。合掌向莎伽陀言。我歸依汝。莎伽陀答
T2122_.53.0972c10: 言。汝莫歸依我。當歸依我師佛。龍答言。我
T2122_.53.0972c11: 從今歸依三寶。知我盡形作佛優婆塞。是龍
T2122_.53.0972c12: 受三自歸作佛弟子已。更不復作如先*匈惡
T2122_.53.0972c13: 事。諸人及鳥獸皆得到所。秋穀不傷。名聲流
T2122_.53.0972c14: 布諸國。皆知長老莎伽陀。能降伏惡龍折
T2122_.53.0972c15: 伏令善。因莎伽陀名聲流布。諸人皆作食
T2122_.53.0972c16: 傳爭請之。是中有一貧女人。信敬請得莎伽
T2122_.53.0972c17: 陀。是女爲酥乳糜食之。女人作念思
T2122_.53.0972c18: 惟。是沙門噉是*酥乳糜。或當冷發。便取似
T2122_.53.0972c19: 水色酒持與莎伽陀。莎伽陀不看便飮。飮
T2122_.53.0972c20: 已爲説法。便去過向寺中。爾時酒勢便發。近
T2122_.53.0972c21: 寺門邊不覺倒地。僧伽梨衣漉水嚢鉢杖等。
T2122_.53.0972c22: 各在一處。身在一處。醉無所覺。佛與阿難。
T2122_.53.0972c23: 行到是處。見是比丘。知而故問。阿難。此是
T2122_.53.0972c24: 何人。答言。世尊。此是長老莎伽陀。佛即語
T2122_.53.0972c25: 阿難。是處爲我敷座辦水集僧。阿難受教敷
T2122_.53.0972c26: 座*辦水集僧已。白佛言。已集。佛自知時。佛
T2122_.53.0972c27: 即洗足坐已問諸比丘。汝等曾見聞。有龍名
T2122_.53.0972c28: 菴婆羅提陀。*匈暴惡害。先無有人到其住
T2122_.53.0972c29: 處。乃至鳥獸無能到上。秋穀熟時破滅諸穀。
T2122_.53.0973a01: 莎伽陀能折伏令善。鳥獸得到泉上。是中有
T2122_.53.0973a02: 見聞者言聞。佛語諸比丘。於汝意云何。此
T2122_.53.0973a03: 善男子莎伽陀。今能折伏蝦蟇不。答言。不
T2122_.53.0973a04: 能。佛言。聖人飮酒尚如是失。何況凡夫。如
T2122_.53.0973a05: 是過罪皆由飮酒。今從自後。若言我是佛弟
T2122_.53.0973a06: 子者。不得飮酒。乃至小草頭一滴亦不得飮。
T2122_.53.0973a07: 佛種種呵責飮酒過失已。依律因此比丘便
T2122_.53.0973a08: 制不飮酒戒
T2122_.53.0973a09: 問曰。未審天上有酒味不。答曰。無實麹米
T2122_.53.0973a10: 所造之酒。但有業化所作酒也。故正法念經
T2122_.53.0973a11: 云。彼夜摩天男共天女衆。入池游戲。同飮
T2122_.53.0973a12: 天酒。離於醉過。現樂功徳。味觸色香皆悉
T2122_.53.0973a13: 具足。其中諸天有以珠器而飮酒者。受用
T2122_.53.0973a14: 蘇陀之食。色觸香味皆悉具足。彼如是念。
T2122_.53.0973a15: 此水爲酒令我得飮。即於念時皆是天酒。離
T2122_.53.0973a16: 於醉過。天既飮之増長勝樂。善業力故心
T2122_.53.0973a17: 生歡喜。然彼諸天自業力故。如是受樂。有
T2122_.53.0973a18: 鳥名爲常樂。見彼諸天在歡喜河而飮酒故。
T2122_.53.0973a19: 爲説偈言
T2122_.53.0973a20:     沒入放逸海 貪著諸境界
T2122_.53.0973a21:     此酒能迷心 何用復飮酒
T2122_.53.0973a22:     爲境界火燒 不知作不作
T2122_.53.0973a23:     園林生貪心 何用復飮酒
T2122_.53.0973a24: 彼常樂鳥。見樂飮酒天在河飮酒。爲調伏故
T2122_.53.0973a25: 如是説偈
T2122_.53.0973a26: 又正法念經。閻羅王責疏罪人説偈云
T2122_.53.0973a27:     酒能亂人心 令人如羊等
T2122_.53.0973a28:     不知作不作 如是應捨酒
T2122_.53.0973a29:     若酒醉之人 如死人無異
T2122_.53.0973b01:     若欲常不死 彼人應捨酒
T2122_.53.0973b02:     酒是諸過處 毎常不饒益
T2122_.53.0973b03:     一切惡道階 黒暗所在處
T2122_.53.0973b04:     飮酒到地獄 亦到餓鬼處
T2122_.53.0973b05:     行於畜生業 是酒過所誑
T2122_.53.0973b06:     酒爲毒中毒 地獄中地獄
T2122_.53.0973b07:     病中之大病 是智者所説
T2122_.53.0973b08:     若人飮酒者 無因縁歡喜
T2122_.53.0973b09:     無因縁而瞋 無因縁作惡
T2122_.53.0973b10:     於佛所生癡 壞世出世事
T2122_.53.0973b11:     燒解脱如火 所謂酒一法
T2122_.53.0973b12:     若人能捨酒 正行於法戒
T2122_.53.0973b13:     彼到第一處 無死無生處
T2122_.53.0973b14: 問曰。無病飮得罪。有病開飮不。答曰。依四
T2122_.53.0973b15: 分律。實病餘藥治不差。以酒爲藥者不犯
T2122_.53.0973b16: 問曰。開服幾許。答曰。依文殊師利問經云。
T2122_.53.0973b17: 若合藥醫師所説。多藥相和少酒多藥得用
T2122_.53.0973b18: 又舍利弗問經云。舍利弗白佛言。云何世尊。
T2122_.53.0973b19: 説遮道法。不得飮酒如葶藶子。是名破戒。
T2122_.53.0973b20: 開放逸門云何。迦蘭陀竹園精舍有一比丘。
T2122_.53.0973b21: 疾病經年危篤將死。時優波離問言。汝須何
T2122_.53.0973b22: 藥。我爲汝覓天上人間乃至十方。是所應用
T2122_.53.0973b23: 我皆爲取。答曰。我所須藥是違毘尼。故我不
T2122_.53.0973b24: 覓。以至於此。寧盡身命無容犯律。優波離
T2122_.53.0973b25: 言。汝藥是何。答言。須酒五升。優波離曰。若
T2122_.53.0973b26: 爲病開如來所許。爲乞得酒。服已消差。差已
T2122_.53.0973b27: 懷慚。猶謂犯律。往至佛所。殷勤悔過。佛爲
T2122_.53.0973b28: 説法。聞已歡喜得羅漢道。佛言。酒有多失開
T2122_.53.0973b29: 放逸門。飮如葶藶子犯罪已積。若消病苦非
T2122_.53.0973c01: 先所斷
T2122_.53.0973c02: 述曰。不得見前文開籠通總飮。必須實病重
T2122_.53.0973c03: 困臨終。先用餘藥治皆不差。要須酒和得差
T2122_.53.0973c04: 者。依前方開。比見無識之人。身力強壯日
T2122_.53.0973c05: 別馳走。不依衆儀。少有微患。便長情貪。不
T2122_.53.0973c06: 護道業。妄引經律云。佛開種種湯藥名衣上
T2122_.53.0973c07: 服施佛及僧。因公傍私詭誑道俗。是故智人
T2122_.53.0973c08: 守戒如命。不敢犯之
T2122_.53.0973c09: 是故薩遮尼乾子經偈云
T2122_.53.0973c10:     酒爲放逸根 不飮閉惡道
T2122_.53.0973c11:     寧捨百千身 不毀犯法教
T2122_.53.0973c12:     寧使身乾枯 終不飮此酒
T2122_.53.0973c13:     假使毀犯戒 壽命滿百年
T2122_.53.0973c14:     不如護禁戒 即時身磨滅
T2122_.53.0973c15:     決定能使差 我猶故不飮
T2122_.53.0973c16:     況今不定知 爲差爲不差
T2122_.53.0973c17:     作是決定心 心生大歡喜
T2122_.53.0973c18:     即獲見眞諦 所患即消除
T2122_.53.0973c19: 當知衆生所有病者。皆由貪瞋我慢爲因。從
T2122_.53.0973c20: 因有果。得此苦報。非由不得藥酒病不得差。
T2122_.53.0973c21: 故涅槃經云。一切衆生有四毒箭。則爲病因。
T2122_.53.0973c22: 何等爲四。一貪欲。二瞋恚。三愚癡。四憍慢。
T2122_.53.0973c23: 若有病因則有病生。所謂愛熱肺病上氣吐
T2122_.53.0973c24: 逆。膚體&T028777;&T028777;其心悶亂。下痢噦噎小便淋瀝。
T2122_.53.0973c25: 眼耳疼痛腹背脹滿。顛狂乾痟鬼魅所著。如
T2122_.53.0973c26: 是種種身心諸病。若識病本斷惡修善。三世
T2122_.53.0973c27: 苦報永除不受。若不觀理縱用天下藥酒所
T2122_.53.0973c28: 治。其病轉増難可得差
T2122_.53.0973c29: 又毘尼母經云。尊者彌沙塞説曰。莎提比丘
T2122_.53.0974a01: 少小因酒長養身命。後出家已不得酒故四
T2122_.53.0974a02: 大不調。諸比丘白佛。佛言。病者聽甕上嗅之。
T2122_.53.0974a03: 若差不聽嗅。不差者聽用酒洗身。若復不差
T2122_.53.0974a04: 聽用酒和麺作餅食之。若復不差聽酒中
T2122_.53.0974a05:
T2122_.53.0974a06: 又新婆沙論云。如契經。尊者舍利子於憍薩
T2122_.53.0974a07: 羅國住一林中。時有活命出家外道。亦住彼
T2122_.53.0974a08: 林。隣近尊者。去林不遠。諸村邑中有時廣
T2122_.53.0974a09: 設四月節會。時彼外道巡諸村邑。飽食猪肉
T2122_.53.0974a10: 恣情飮酒。竊持殘者還至林中。見舍利子坐
T2122_.53.0974a11: 一樹下。酒所昏故起輕蔑心。我今與彼雖倶
T2122_.53.0974a12: 出家。我獨富樂而彼貧苦。尋趣尊者。作是
T2122_.53.0974a13: 頌曰
T2122_.53.0974a14:     我已飽酒肉 復竊持餘來
T2122_.53.0974a15:     地上草木山 皆視如金聚
T2122_.53.0974a16: 時舍利子。聞已念言。此死外道都無慚愧。乃
T2122_.53.0974a17: 能無頼説此伽他。我今亦應對彼説頌。作是
T2122_.53.0974a18: 念已即説頌
T2122_.53.0974a19:     我常飽無相 常住空定門
T2122_.53.0974a20:     地上草木山 皆視如唾處
T2122_.53.0974a21: 今此頌中。尊者舍利子作師子吼説三解脱
T2122_.53.0974a22: 門。謂於初句説無相解脱門。於第二句説空
T2122_.53.0974a23: 解脱門。於後二句説無願解脱門
T2122_.53.0974a24: 食肉部第三
T2122_.53.0974a25: 述曰。此之一教亦有權實。言權教者。據毘
T2122_.53.0974a26: 尼律中。世尊初成道爲度麁惡凡夫。未堪説
T2122_.53.0974a27: 細。且於漸教之中説三種淨肉離見聞疑不
T2122_.53.0974a28: 爲己殺。鳥殘自死者。開聽食之。先麁後細。
T2122_.53.0974a29: 漸令離過。是別時之意。不了之説。若據實
T2122_.53.0974b01: 教。始從得道至涅槃夜。大聖殷勤始終不開
T2122_.53.0974b02: 又涅槃經云。一切衆生聞其肉氣。皆悉恐怖
T2122_.53.0974b03: 生畏死想。水陸空行有命之類。悉捨之走。咸
T2122_.53.0974b04: 言。此人是我等怨。是故菩薩不習食肉。爲度
T2122_.53.0974b05: 衆生視現食肉。雖現食之其實不食。但諸
T2122_.53.0974b06: 衆生有執見者。不解如來方便説意。便即偏
T2122_.53.0974b07: 執毘尼局教。言佛聽食三種淨肉。亦謗我言。
T2122_.53.0974b08: 如來自食。彼愚癡人成大罪障。長夜墮於無
T2122_.53.0974b09: 利益處。亦不得見現在未來賢聖弟子。況當
T2122_.53.0974b10: 得見諸佛如來。大慧諸聲聞人等。常所應食
T2122_.53.0974b11: 米麺油蜜等。能生淨命。非法貯畜。非法受
T2122_.53.0974b12: 取。我説不淨。尚不聽食。何況聽食肉血不
T2122_.53.0974b13: 淨耶。非直食肉壞善障道。乃至邪命諂曲。
T2122_.53.0974b14: 以求自活。亦是障道
T2122_.53.0974b15: 又文殊師利問經云。若爲己殺不得噉。若肉
T2122_.53.0974b16: 材木。已自腐爛。欲食得食。若欲噉肉者
T2122_.53.0974b17: 當説此呪
T2122_.53.0974b18: &MT01077;此言
如是
阿捺摩阿捺摩此言無
我無我
阿視婆多
T2122_.53.0974b19: 阿視婆多此言無壽
命無壽命
那舍那舍此言
失失
陀呵陀呵此言
燒燒
T2122_.53.0974b20: 婆弗婆弗此言
破破
僧柯慄多弭此言
有爲
莎呵此言除
殺去
T2122_.53.0974b21: 此呪三説。乃得噉肉。飯亦不食。何以故。若
T2122_.53.0974b22: 無思惟飯不應食。何況當噉肉。佛告文殊師
T2122_.53.0974b23: 利。以衆生無慈悲力懷殺害意。爲此因縁故
T2122_.53.0974b24: 斷食肉。若能不懷害心。大慈悲心。爲教化
T2122_.53.0974b25: 一切衆生故。無有過罪
T2122_.53.0974b26: 問曰。酒是和神之藥。肉爲充飢之膳。古今同
T2122_.53.0974b27: 味。今獨何見鄙而不食。若使佛教清禁居喪
T2122_.53.0974b28: 禮制。即如對於嚴君勅賜俗食。豈關僧過拒
T2122_.53.0974b29: 而不食
T2122_.53.0974c01: 答曰。貪財喜色貞夫所鄙。好膳嗜美廉士所
T2122_.53.0974c02: 惡。割情從道前賢所歎。抑欲崇徳往哲同
T2122_.53.0974c03: 嗟。況肉由殺命。酒能亂神。不食是理。寧可
T2122_.53.0974c04: 爲非。縱逢上抑終須嚴斷。雖違君命還順佛
T2122_.53.0974c05:
T2122_.53.0974c06: 問曰。肉由害命斷之且然。酒不損生何爲頓
T2122_.53.0974c07: 制。若無損計罪無過言非。飮漿食飯亦應得
T2122_.53.0974c08: 罪。而實不爾。酒何偏斷。答曰。結戒隨事得罪
T2122_.53.0974c09: 據心。肉體因害。食之即罪。酒性非損。過由
T2122_.53.0974c10: 弊神。餘處生過。過生由酒。斷酒即除。所以
T2122_.53.0974c11: 遮制。不同非謂酒體是罪
T2122_.53.0974c12: 問曰。罪有遮性酒體生罪。今有耐酒之人能
T2122_.53.0974c13: 飮不醉。又不弊神亦不生罪。此人飮酒應不
T2122_.53.0974c14: 得罪。斯則能飮無過。不能招咎。何關斷酒。
T2122_.53.0974c15: 以成戒善。可謂能飮耐酒。常名持戒。少飮
T2122_.53.0974c16: 即醉是大罪人。答曰。制戒防非本爲生善。戒
T2122_.53.0974c17: 生善。身口無違。縁中止息。遮性兩斷。乃
T2122_.53.0974c18: 名戒善。今耐酒之人。既不亂神。未破餘戒。
T2122_.53.0974c19: 實理非罪。正以飮生罪。因外違遮教。縁中
T2122_.53.0974c20: 生犯。仍名有罪。以乖不飮酒非持戒
T2122_.53.0974c21: 第一據實有損者。依經食肉之人有十種過
T2122_.53.0974c22: 失。第一明一切衆生無始已來。皆是己親。
T2122_.53.0974c23: 不合食肉。故入楞伽經云。我觀衆生輪迴五
T2122_.53.0974c24: 道。同在生死共相生育。遞爲父母兄弟姉妹。
T2122_.53.0974c25: 若男子若女中表内外。六親眷屬。或生餘
T2122_.53.0974c26: 道。善道惡道常爲眷屬。以是因縁。我觀衆
T2122_.53.0974c27: 生更相噉肉無非親者。由食肉味遞互相噉。
T2122_.53.0974c28: 常生害心増長苦業。流轉生死不得出離。佛
T2122_.53.0974c29: 説是時。諸惡羅刹聞佛所説。悉捨惡心止不
T2122_.53.0975a01: 食肉。遞相勸發菩提之心。護衆生命。過自
T2122_.53.0975a02: 護身。離一切諸肉不食。悲泣流涙白言。世
T2122_.53.0975a03: 尊。我聞佛説諦觀六道。我所噉肉皆是我親。
T2122_.53.0975a04: 乃知食肉衆生是我大怨。斷大慈種長不善
T2122_.53.0975a05: 業。是大苦本。我從今日斷不食肉。及我眷
T2122_.53.0975a06: 屬亦不聽食。如來弟子有不食肉者。我當
T2122_.53.0975a07: 晝夜親近擁護。若食肉者。我當與作大不饒
T2122_.53.0975a08: 益。大慧羅刹惡鬼常食肉者。聞我所説。尚發
T2122_.53.0975a09: 慈心。捨肉不食。況我弟子行善法者。當聽
T2122_.53.0975a10: 食肉。若食肉者。當知即是衆生大怨。斷我
T2122_.53.0975a11: 聖種。大慧。若我弟子聞我所説。不諦觀察
T2122_.53.0975a12: 而食肉者。當知即是旃陀羅種。非我弟子。我
T2122_.53.0975a13: 非其師
T2122_.53.0975a14: 第二明食肉衆生見者皆悉驚悑。故不應食。
T2122_.53.0975a15: 如彼經説。食肉之人衆生聞氣。悉皆驚*悑
T2122_.53.0975a16: 逃走遠離。是故菩薩修如實行。爲化衆生不
T2122_.53.0975a17: 應食肉。譬如旃陀羅獵師屠兒捕魚鳥人。一
T2122_.53.0975a18: 切行處衆生遙見作如是念。我今定死。而此
T2122_.53.0975a19: 來者。是大惡人不識罪福。斷衆生命求現前
T2122_.53.0975a20: 利。今來至此爲覓我等。今我等身悉皆有肉。
T2122_.53.0975a21: 是故今來我等定死。大慧。由人食肉能令衆
T2122_.53.0975a22: 生見者皆生如是驚*悑。大慧。一切虚空地中
T2122_.53.0975a23: 衆生見食肉者。皆生恐*悑而起疑念。我於
T2122_.53.0975a24: 今者爲死爲活。如是惡人不修慈心。亦
T2122_.53.0975a25: 豺狼游行世間常覓肉食。如牛噉草蜣蜋逐
T2122_.53.0975a26: 糞不知飽足。我身是肉正是其食。不應逢見。
T2122_.53.0975a27: 即捨逃走離之遠去。如人畏懼羅刹無異
T2122_.53.0975a28: 第三明食肉之人壞他信心。是故不應食肉
T2122_.53.0975a29: 也。如彼經云。若食肉者。衆生即失一切信
T2122_.53.0975b01: 心。便言世間無可信者。斷於信根。是故大慧。
T2122_.53.0975b02: 菩薩爲護衆生信心。一切諸肉悉不應食。何
T2122_.53.0975b03: 以故。世間有人見食肉故。謗毀三寶。作如
T2122_.53.0975b04: 是言。於佛法中何處當有眞實沙門婆羅門
T2122_.53.0975b05: 修梵行者。捨於聖人本所應食。食於衆生猶
T2122_.53.0975b06: 如羅刹。斷我法輪絶滅聖種。一切皆由食肉
T2122_.53.0975b07: 者過。是故大慧。我弟子者。爲護惡人毀謗三
T2122_.53.0975b08: 寶。乃至不應生念肉想。何況食噉也
T2122_.53.0975b09: 第四明慈心少欲行人不應食肉。如彼經説。
T2122_.53.0975b10: 菩薩爲求出離生死。應當專念慈悲之行少
T2122_.53.0975b11: 欲知足。厭世間苦速求解脱。若捨憒鬧就於
T2122_.53.0975b12: 空閑。住屍陀林阿蘭若處塚間樹下。獨坐思
T2122_.53.0975b13: 惟。觀諸世間。無一可樂。妻子眷屬如枷鎖
T2122_.53.0975b14: 想。宮殿臺觀如牢獄想。觀諸珍寶如糞聚想。
T2122_.53.0975b15: 見諸飮食如膿血想。受諸飮食如塗癰瘡想。
T2122_.53.0975b16: 趣得存活繋念聖道。不爲貪味酒肉葱韭蒜
T2122_.53.0975b17: 葷味。悉捨不食。若如是者。是眞修行。堪
T2122_.53.0975b18: 受一切人天供養。若於世間不生厭離。貪著
T2122_.53.0975b19: 諸味酒肉葷辛。皆便噉食。不應受於世間
T2122_.53.0975b20: 信施也
T2122_.53.0975b21: 第五明食肉之人。皆是過去曾作惡羅刹。由
T2122_.53.0975b22: 習氣故今故貪肉。是故不應食肉也。如彼經
T2122_.53.0975b23: 説。有諸衆生。過去曾修無量因縁。有微善
T2122_.53.0975b24: 根得聞我法。信心出家在我法中。過去曾
T2122_.53.0975b25: 作羅刹眷屬虎狼師子猫狸中生。雖在我法
T2122_.53.0975b26: 食肉餘習。見食肉者歡喜親近。入諸城邑聚
T2122_.53.0975b27: 落塔寺。飮酒食肉。以爲歡樂。諸天下
T2122_.53.0975b28: 猶如羅刹。爭噉死屍等無有異。而不自知已
T2122_.53.0975b29: 失我衆成羅刹眷屬。雖服袈裟&T061269;除鬚髮。有
T2122_.53.0975c01: 命看見心生恐*悑如畏羅刹。此明食肉皆是
T2122_.53.0975c02: 過去曾作羅刹師子虎狼猫狸中來。故應裁
T2122_.53.0975c03: 斷也
T2122_.53.0975c04: 第六明食肉之人。學世呪術尚不得成。況出
T2122_.53.0975c05: 世法。何由可證。是故行者不應食肉。如彼
T2122_.53.0975c06: 經説。世間邪見諸呪術師。若其食肉呪術不
T2122_.53.0975c07: 成。爲成邪術尚不食肉。況我弟子爲求如來
T2122_.53.0975c08: 無上聖道出世解脱修大慈悲。精勤苦行猶
T2122_.53.0975c09: 恐不得。何處當有如是解脱。爲彼癡人食肉
T2122_.53.0975c10: 而得其報。是故大慧。我諸弟子。爲求出世
T2122_.53.0975c11: 解脱樂故不應食肉也
T2122_.53.0975c12: 第七明衆生皆愛身命與己無別。是故行者
T2122_.53.0975c13: 不應食肉。如彼經説。食肉能壯色力嗜味。
T2122_.53.0975c14: 人多貪著。應當諦觀。一切世間有身命者。各
T2122_.53.0975c15: 自寶重畏於死苦。護惜己身人畜無別。寧當
T2122_.53.0975c16: 樂存疥野干身。不能捨命受諸天樂。何以故。
T2122_.53.0975c17: 畏死苦故。以是觀察死爲大苦。是可畏法。自
T2122_.53.0975c18: 身畏死。云何當得而食他肉。是故大慧。欲
T2122_.53.0975c19: 食肉者。先自念身。次觀衆生。不應貪肉
T2122_.53.0975c20:
T2122_.53.0975c21: 第八明食肉之人。諸天賢聖。皆悉遠離。惡
T2122_.53.0975c22: 神恐*悑。是故行者。不應食肉。如彼經説。夫
T2122_.53.0975c23: 食肉者。諸天遠離。何況聖人。是故菩薩爲
T2122_.53.0975c24: 見聖人。當修慈悲不應食肉。大慧。食肉之
T2122_.53.0975c25: 人。睡眠亦苦。起時亦苦。若夢中見種種
T2122_.53.0975c26: 惡。驚*悑毛竪心常不安。無慈心故。乏諸善
T2122_.53.0975c27: 力。若其獨在空閑之處。多爲非人而伺其便。
T2122_.53.0975c28: 虎狼師子亦來伺求。欲食其肉。心常驚*悑。
T2122_.53.0975c29: 不得安隱也
T2122_.53.0976a01: 第九明食肉之人。淨者尚不應食。況不淨肉。
T2122_.53.0976a02: 是故行者不應食肉。如彼經説。我説凡夫爲
T2122_.53.0976a03: 求淨命噉於淨食。尚應生心如子肉想。何況
T2122_.53.0976a04: 聽食非聖人食聖人離著。以肉能生無量諸
T2122_.53.0976a05: 失故。於出世一切功徳。云何言我聽諸
T2122_.53.0976a06: 弟子食諸肉血不淨等味。言我聽者。是則謗
T2122_.53.0976a07: 我。故内律云。食生肉血等得偸蘭遮罪
T2122_.53.0976a08: 第十明食肉之人死則還生惡羅刹等中。是
T2122_.53.0976a09: 故行者不應食肉。如彼經説。食肉衆生依於
T2122_.53.0976a10: 過去食肉臐故。多生羅刹師子虎狼豺豹猫
T2122_.53.0976a11: 鴟梟鵰鷲鷹鷂等中。有命之類。各自護身。
T2122_.53.0976a12: 不令得便。受飢餓苦。常生惡心。念食他肉。
T2122_.53.0976a13: 命終復墮惡道。受生人身難得。何況當有得
T2122_.53.0976a14: 涅槃道。當知食肉有如是等無量諸過。是故
T2122_.53.0976a15: 行者不食肉者。即是無量功徳之聚也
T2122_.53.0976a16: 鴦掘魔經云。文殊師利白佛言。世尊。因
T2122_.53.0976a17: 如來藏故諸佛不食肉耶。佛言。如是一切衆
T2122_.53.0976a18: 生無始生死。死生輪轉。無非父母兄弟姉
T2122_.53.0976a19: 妹。猶如伎兒變易無常。自肉他肉則是一肉。
T2122_.53.0976a20: 是故諸佛悉不食肉。復告文殊。一切衆生界
T2122_.53.0976a21: 我界即是一界。所食之肉即是一肉。是故
T2122_.53.0976a22: 諸佛悉不食肉。佛告文殊。若自死牛。牛主持
T2122_.53.0976a23: 皮。用作革屣。施持戒人。爲應受不。若不受
T2122_.53.0976a24: 者。是比丘法。若受者非慈悲。然不破戒。以
T2122_.53.0976a25: 從展轉離殺因縁故也
T2122_.53.0976a26: 又此經説。衆生身内有八十萬戸蟲。若斷一
T2122_.53.0976a27: 衆生命。即斷八十萬戸蟲命。若炙若煮。若
T2122_.53.0976a28: 淹若暴。皆有小蟲飛蛾蠅&T038107;而附近之。如
T2122_.53.0976a29: 是展轉傍殺無量生命。雖不自手而殺。然屠
T2122_.53.0976b01: 者不敢自食。皆爲食肉之人殺之。故知食肉
T2122_.53.0976b02: 之人即兼有殺業之罪。或有出家僧尼。躬在
T2122_.53.0976b03: 伽藍。共諸白衣。公然聚會。飮酒食肉。葷辛
T2122_.53.0976b04: 雜穢。汚染伽藍。不愧尊像。如斯渾雜奚如
T2122_.53.0976b05: 外道
T2122_.53.0976b06: 又尼羅浮陀地獄經云。身如段肉無有識知
T2122_.53.0976b07: 此是何人。皆由飮酒。出家僧尼。豈不深信經
T2122_.53.0976b08: 教心生重愧。自棄正法同於外道。若噉衆生
T2122_.53.0976b09: 肉亦噉父肉。若噉衆生母*肉亦噉母肉。
T2122_.53.0976b10: 如是姉兄弟妹男女六親。並有相對。怨怨相
T2122_.53.0976b11: 酬。未可得脱。又沙彌尼戒經云。不得殺生。慈
T2122_.53.0976b12: 愍群生。如父母念子加哀。蠕動猶如赤子。何
T2122_.53.0976b13: 謂不殺。護身口意。身不殺人畜喘息之類。
T2122_.53.0976b14: 手亦不爲。亦不教人。見殺不食。聞殺不食。
T2122_.53.0976b15: 疑殺不食。爲我殺不食。口不説言。當殺當害
T2122_.53.0976b16: 報怨。亦不得言死快殺快。某肉肥某肉痩。
T2122_.53.0976b17: 某肉多好某肉少惡。意亦不念。哀愍衆生。
T2122_.53.0976b18: 如己骨髓。如父如母。如子如身。等無差別。
T2122_.53.0976b19: 普等一心常志大乘
T2122_.53.0976b20: 又賢愚經云。佛告波斯匿王曰。過去久遠阿
T2122_.53.0976b21: 僧祇劫。此閻浮提有一大國。名波羅柰。於時
T2122_.53.0976b22: 國王名波羅摩達王。將四種兵入山獵戲。王
T2122_.53.0976b23: 到澤上馳逐禽獸。單隻一乘。獨到深林。王
T2122_.53.0976b24: 時疲極下馬小休。爾時林中有牸師子。懷欲
T2122_.53.0976b25: 心盛行求其偶。因不能得値。於林間見王獨
T2122_.53.0976b26: 坐。婬意轉盛。思欲從王。近到其邊。擧尾背
T2122_.53.0976b27: 住。王知其意而自思惟。此是猛獸力能殺我。
T2122_.53.0976b28: 若不從意儻見危害。王以*悑故即從師子成
T2122_.53.0976b29: 欲事已。師子還去。諸兵群從已復來到。王與
T2122_.53.0976c01: 人衆即還宮城。爾時師子從是懷胎。日月滿
T2122_.53.0976c02: 足便生一子。形盡似人。唯足斕。師子憶
T2122_.53.0976c03: 識知是王有。便銜擔來著於王前。王亦思憶
T2122_.53.0976c04: 知是己兒。即收取養。以足*斑駿字爲*斑足。
T2122_.53.0976c05: 養之漸大雄才志猛。父王崩亡*斑足繼治。時
T2122_.53.0976c06: *斑足王有二夫人。一是王種。二是婆羅門
T2122_.53.0976c07: 種。*斑足出游。勸二夫人隨我後往。誰先到
T2122_.53.0976c08: 者。當與一日極相娯樂。其隨後者吾不見之
T2122_.53.0976c09: 王去之後。其二夫人極自莊飾。嚴駕倶往。到
T2122_.53.0976c10: 於道中見於天祠。梵志種者下車作禮。禮已
T2122_.53.0976c11: 後到。王從本言而不前之。於是夫人瞋怨天
T2122_.53.0976c12: 神。由禮汝故使王見薄。若有天力何不護我。
T2122_.53.0976c13: 後壞天祠令平如地。守天祠神。悲惱至宮欲
T2122_.53.0976c14: 傷王宮。天神遮不聽入。有一仙人住止山中。
T2122_.53.0976c15: 王*常供養。日日食時飛來入宮。不食餚饌粗
T2122_.53.0976c16: 食麁供。偶値一日仙人不來。天神知之。化
T2122_.53.0976c17: 作其形。坐於常處。不肯就食欲得魚肉。即
T2122_.53.0976c18: 辦食已還去。明舊仙來。爲設肉食仙
T2122_.53.0976c19: 人瞋王。王言。大仙先日勅作。今何不食。仙
T2122_.53.0976c20: 人語言。昨日有患一日不來。是誰語汝。但
T2122_.53.0976c21: 相輕試。令王是後十二年中*常食人肉。作
T2122_.53.0976c22: 是語竟飛還山中。是後厨&MT01142;忘不辦肉。臨
T2122_.53.0976c23: 時無計。出外求肉。見死小兒。肥白在地。念
T2122_.53.0976c24: 且稱急。即却頭足。擔至厨中。加諸美藥。作
T2122_.53.0976c25: 食與王。王得食之覺美倍常。即問厨&MT01142;。由來
T2122_.53.0976c26: 食肉未有斯美。此是何肉。厨&MT01142;惶*悑復白
T2122_.53.0976c27: 王言。若王原罪乃敢實説。王答之言。但實
T2122_.53.0976c28: 説之。不坐汝罪。厨&MT01142;白王。具述前報。王言。
T2122_.53.0976c29: 此肉甚美。自今已後如是求辦。厨&MT01142;白王。前
T2122_.53.0977a01: 者偶値死兒。更求叵得。王又語言。汝但密
T2122_.53.0977a02: 取。設令有覺斷處由我。厨&MT01142;受教夜*常密
T2122_.53.0977a03: 捕得便殺之。日日供王。於時城中人民之類。
T2122_.53.0977a04: 各各行哭云亡失兒。展轉相問何由乃爾。諸
T2122_.53.0977a05: 臣聚議當試微伺。即於街衖處處察探。見
T2122_.53.0977a06: 王厨&MT01142;拽他小兒。伺捕得之。縛將詣王。具
T2122_.53.0977a07: 以前事白王。言是我所教。諸臣懷恨。各自
T2122_.53.0977a08: 外議。王便是賊食我等子。噉人之王云何共
T2122_.53.0977a09: 治。當共除之。去此禍害。一切同心咸共齊
T2122_.53.0977a10: 謀。一時同合。即圍其王。當取殺之。王見兵集
T2122_.53.0977a11: 驚*悑問言。汝等何故而圍逼我。諸臣答言。
T2122_.53.0977a12: 夫爲王者。養民爲事。方驅厨宰殺人爲食。
T2122_.53.0977a13: 不任苛酷故欲殺王。王語諸臣。自今已後更
T2122_.53.0977a14: 不復爲。唯見恕放當自改勵。諸臣語曰。終不
T2122_.53.0977a15: 相放不須多云。時王聞已自知必死。即語諸
T2122_.53.0977a16: 臣。雖當殺我。小緩須臾。聽我一言。即自立
T2122_.53.0977a17: 誓。我身由來。所修善行。爲王正治。供養仙
T2122_.53.0977a18: 人。合集衆徳。迴令今日我得變成飛行羅刹。
T2122_.53.0977a19: 其語已訖尋語而成。即飛虚空。告諸臣曰。汝
T2122_.53.0977a20: 等合力欲強殺我。頼我大幸復能自拔。自今
T2122_.53.0977a21: 已後汝等好忍所愛妻兒。我次第食。語訖飛
T2122_.53.0977a22: 去。止山林間。飛行搏人。擔以爲食。人民之
T2122_.53.0977a23: 類恐*悑藏避。如是之後殺噉多人。諸羅刹
T2122_.53.0977a24: 輩附爲翼從群衆漸多所害轉廣。後諸羅刹
T2122_.53.0977a25: 白*斑足王。我等奉事爲王願爲一會。王即
T2122_.53.0977a26: 許之。當取諸王令滿五百。與汝爲會。許之
T2122_.53.0977a27: 已訖。一一往取閉著深山。已得四百九十九
T2122_.53.0977a28: 王。殘少一人。後捕得須陀素彌。大有高徳。
T2122_.53.0977a29: 從羅刹王乞得七日假。假滿還來。須陀素彌
T2122_.53.0977b01: 廣爲説法。分別殺罪及其惡報。復説慈心不
T2122_.53.0977b02: 殺之福。*斑足歡喜敬戴爲禮。承用其教無
T2122_.53.0977b03: 復害心。即放諸王各還本國。須陀素彌。即佐
T2122_.53.0977b04: 兵衆還將*斑足安置本國。前仙人誓十。二年
T2122_.53.0977b05: 滿。自是已後更不噉人。遂還霸王治民如舊。
T2122_.53.0977b06: 爾時須陀素彌王者。今我身是。*斑足王者。
T2122_.53.0977b07: 今鴦掘摩羅是。爾時諸人十二年中爲*斑足
T2122_.53.0977b08: 王所食噉者。今此諸人爲鴦掘摩羅所殺者
T2122_.53.0977b09: 是。此諸人等世世常爲鴦掘所殺。我亦世世
T2122_.53.0977b10: 降之以善。鴦掘摩者。指鬘比丘是。時波斯
T2122_.53.0977b11: 匿王復白佛言。指鬘比丘殺此多人。食已得
T2122_.53.0977b12: 道。當受報不。佛告大王。行必有報。今此比
T2122_.53.0977b13: 丘在於房中。地獄之火。從毛孔出。極患苦
T2122_.53.0977b14: 痛。酸切叵言。佛勅一比丘。汝持戸排。往指
T2122_.53.0977b15: 鬘房。刺戸孔中。比丘即往奉教爲之。排入
T2122_.53.0977b16: 戸内。尋自融消。比丘驚愕還來白佛。佛告比
T2122_.53.0977b17: 丘。行報如是。王及衆會。生信
T2122_.53.0977b18: 頌曰
T2122_.53.0977b19:     財色與酒 名爲三惑 臣耽喪家
T2122_.53.0977b20:     君重亡國 肉障大慈 辛遮淨徳
T2122_.53.0977b21:     懷道君子 斯穢不
T2122_.53.0977b22: 法苑珠林卷第九十三
T2122_.53.0977b23:
T2122_.53.0977b24:
T2122_.53.0977b25:
T2122_.53.0977b26:
T2122_.53.0977b27:
T2122_.53.0977b28:
T2122_.53.0977b29:
T2122_.53.0977c01:
T2122_.53.0977c02:
T2122_.53.0977c03: 法苑珠林卷第九十
T2122_.53.0977c04:  *西明寺沙門釋道*世撰 
T2122_.53.0977c05: 酒肉篇第九十
T2122_.53.0977c06: 穢濁篇第九十四
T2122_.53.0977c07: 酒肉篇感應縁略引一十四驗
T2122_.53.0977c08: 漢洛子淵 晋沙門法遇 晋庾紹之 宋
T2122_.53.0977c09: 蒋小徳 宋沙門竺慧熾 呉諸葛恪 周
T2122_.53.0977c10: 武帝 隋趙文若 唐孫迴璞 唐李氏 
T2122_.53.0977c11: 鄭師辯 唐韋知十 唐謝適氏 唐
T2122_.53.0977c12: 任五娘
T2122_.53.0977c13: 漢孝昌時。有虎賁洛子淵者。自云雒陽人。
T2122_.53.0977c14: 孝昌中戍於彭城。其同管人樊元寶。得假
T2122_.53.0977c15: 還京師。子淵附書一封令至云。某宅在靈
T2122_.53.0977c16: 臺南近雒水。卿但至彼。家人自出相看。元
T2122_.53.0977c17: 寶如其言。至臺南見無人家。徙倚欲去。忽
T2122_.53.0977c18: 見一老翁問云。從何而來。彷徨於此。元寶
T2122_.53.0977c19: 具向導之。老*翁云。吾兒也。取書引元寶入。
T2122_.53.0977c20: 遂見館閤崇寛屋宇佳麗。既坐令婢取酒。須
T2122_.53.0977c21: 臾婢抱一死小兒而過。元寶遇甚怪之。俄而
T2122_.53.0977c22: 酒至。酒色甚紅。香美異常。兼設珍羞。海陸
T2122_.53.0977c23: 備有。飮訖告退。老*翁送元寶出云。後會
T2122_.53.0977c24: 難期。以爲悽恨。別甚慇勤。老*翁還入。元寶
T2122_.53.0977c25: 不復見其門衖。但見高崖對水淥波。頃時
T2122_.53.0977c26: 唯見一童子可年十五。新溺死鼻中血出。方
T2122_.53.0977c27: 知所飮酒乃是血也。及還彭城。子淵已失矣。
T2122_.53.0977c28: 元寶與子淵同戍三年。不知是*雒水之神也
T2122_.53.0977c29: 出*雒陽
寺記録
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev+100] [Prev] 965 966 967 968 969 970 971 972 973 974 975 976 977 978 979 980 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]