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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53 970 971 972 973 974 975 976 977 978 979 980 981 982 983 984 985 [行番号:有/無] [返り点:有/無] [CITE]
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_.53.0970a19: 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_.53.0970b21: T2122_.53.0970b22: T2122_.53.0970b23: T2122_.53.0970b24: T2122_.53.0970b25: *西明寺沙門釋道*世撰
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: 俗禮記云。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: 如上論説。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。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: 無惱煩故不行惱害。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。王家厨名 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。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。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: 堪我厨如修迦羅者。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: 也 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。如匿王欲殺厨太子欲害其父。 T2122_.53.0972a01: 此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: 皆由之。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: 酒 T2122_.53.0972b02: 又薩遮尼乾子經偈云 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。是女爲辦酥乳糜食之。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。若復不差聽酒中浸 T2122_.53.0974a05: 漬 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: 念已即説頌曰 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: 如材木。已自腐爛。欲食得食。若欲噉肉者 T2122_.53.0974b17: 當説此呪
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: 而不食耶 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: 心 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: 是生善。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。亦相 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: 薤葷味。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。諸天下視 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: 也 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。若夢中見種種諸 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: 過失故。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: 貍鴟梟鵰鷲鷹鷂等中。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: 又鴦掘魔經云。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: 父肉亦噉父肉。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。唯足斑斕。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: 如語辦食已還去。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。由來 T2122_.53.0976c26: 食肉未有斯美。此是何肉。厨惶*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。厨白王。具述前報。王言。 T2122_.53.0976c29: 此肉甚美。自今已後如是求辦。厨白王。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 斯穢不忒 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: T2122_.53.0977c04: *西明寺沙門釋道*世撰 T2122_.53.0977c05: T2122_.53.0977c06: 穢濁篇第九十四
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: 唐鄭師辯 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
Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 970 971 972 973 974 975 976 977 978 979 980 981 982 983 984 985 [行番号:有/無] [返り点:有/無] [CITE] |