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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.0668a01:
T2122_.53.0668a02:
T2122_.53.0668a03: 法苑珠林卷第五十一
T2122_.53.0668a04:  *西明寺沙門釋道*世撰 
T2122_.53.0668a05: 善友篇第五十
T2122_.53.0668a06: 惡友篇第五十四
T2122_.53.0668a07: 擇交篇第五十五
T2122_.53.0668a08: 善友篇此有二部
T2122_.53.0668a09: 述意部第一
T2122_.53.0668a10: 夫理之所窮唯善與惡。顧此二途條然易辯。
T2122_.53.0668a11: 幽則有罪福苦樂。顯則有賢愚榮辱。愛榮憎
T2122_.53.0668a12: 辱趣樂背苦。含識所必同也。今愛榮而不知
T2122_.53.0668a13: 慕賢。求福而不知避禍。譬猶播植粃粺而欲
T2122_.53.0668a14: 歳取精糧。驅駕駑蹇而望騰超夐絶。不亦惑
T2122_.53.0668a15: 哉。如鳥獸蟲虺之智。猶知因風假鶩託迅
T2122_.53.0668a16: 附高以成其事。奚況於人而無託友以就其
T2122_.53.0668a17: 善乎。故所託善友則身存而成徳。所親闇蔽
T2122_.53.0668a18: 則身瘁而名惡也。故玄軌之宗。出於高範。
T2122_.53.0668a19: 切瑳之意。事存我友。又如㗱牛之虻飛極百
T2122_.53.0668a20: 歩。若附鸞尾則一翥萬里。此豈非其翼工之
T2122_.53.0668a21: 所託迅也。亦同凡夫溺喪極趣不越人天。
T2122_.53.0668a22: 若憑大聖之威。則高昇十地同生淨域也
T2122_.53.0668a23: 引證部第二
T2122_.53.0668a24: 如涅槃經云。阿難比丘。説半梵行名善知識。
T2122_.53.0668a25: 佛言。不爾。具足梵行乃名善知識。又云。善知
T2122_.53.0668a26: 識者。如法而説如説而行。云何名爲如法而
T2122_.53.0668a27: 説如法而行。自不殺生。教人不殺生。乃至
T2122_.53.0668a28: 自行正見。教人行正見。若能如是則得名爲
T2122_.53.0668a29: 眞善知識。自修菩提。亦能教人修行菩提。以
T2122_.53.0668b01: 是義故名善知識。自能修行信戒布施多聞
T2122_.53.0668b02: 智慧。亦能教人修行信戒布施多聞智慧。復
T2122_.53.0668b03: 以是義名善知識。善知識者。有善法故。何等
T2122_.53.0668b04: 善法。所作之事不求自樂。常爲衆生而求於
T2122_.53.0668b05: 樂。見他有過不訟其短。口常宣説純善之事。
T2122_.53.0668b06: 以是義故名善知識。善男子。如空中月從初
T2122_.53.0668b07: 一日至十五日漸漸増長。善知識者亦復如
T2122_.53.0668b08: 是。令諸學人漸遠惡法増長善法。善男子。若
T2122_.53.0668b09: 有親近善知識者。本未有定慧解脱解脱知
T2122_.53.0668b10: 見。即便有之。未具足者。則得増廣。又云。善
T2122_.53.0668b11: 友當觀。是人貪欲瞋恚愚癡思覺。何者
T2122_.53.0668b12: 多。若知是人貪欲多者。則應爲説不淨觀法。
T2122_.53.0668b13: 瞋恚多者。爲説慈悲。思覺多者。教令數息。著
T2122_.53.0668b14: 我多者。當爲分析十八界等。聞已修行次第
T2122_.53.0668b15: 獲得四念處。觀身受心法。得是觀已次第復
T2122_.53.0668b16: 觀十二因縁。如是觀已次得暖法。從得暖法
T2122_.53.0668b17: 乃至漸得羅漢辟支佛果。菩薩大乘佛果等
T2122_.53.0668b18: 依此而生。更無疑滯。自利利他。不加水乳。是
T2122_.53.0668b19: 名眞善知識法師之位。若不具此非善知識。
T2122_.53.0668b20: 加水之法不可依承。故佛性論引經偈云
T2122_.53.0668b21:     無知無善識 惡友損正行
T2122_.53.0668b22:     鼅鼄落乳中 是乳轉成毒
T2122_.53.0668b23: 是故要須眞實利益衆生。先自調伏然後教
T2122_.53.0668b24: 人。無寡聞失。無退行失。無散亂失。無輕慢
T2122_.53.0668b25: 失。無顛倒失。無貪求失。無瞋恚失。無邪行
T2122_.53.0668b26: 失。無著我失。無小行失。具此十法名善知識。
T2122_.53.0668b27: 故莊嚴論偈云
T2122_.53.0668b28:     多聞及見諦 巧説亦憐愍
T2122_.53.0668b29:     不退此丈夫 菩薩勝依止
T2122_.53.0668c01: 又佛本行經云。爾時世尊。又共長老難陀至
T2122_.53.0668c02: 於一賣香邸。見彼*邸上有諸香裹。見已即
T2122_.53.0668c03: 告長老難陀作如是言。難陀。汝來取此*邸上
T2122_.53.0668c04: 諸香裹物。難陀爾時即依佛教於彼*邸上取
T2122_.53.0668c05: 諸香裹。佛告難陀。汝於漏刻一移之頃捉持
T2122_.53.0668c06: 香裹。然後放地。爾時長老難陀聞佛如此語
T2122_.53.0668c07: 已。手執此香於一刻間。還放地上。爾時佛告
T2122_.53.0668c08: 長老難陀。汝今當自嗅於手看。爾時難陀聞
T2122_.53.0668c09: 佛語已。即嗅自手佛語難陀。汝嗅此手作何
T2122_.53.0668c10: 等氣。白佛言。世尊。其手香氣微妙無量。佛告
T2122_.53.0668c11: 難陀。如是如是。若人親近諸善知識。時常
T2122_.53.0668c12: 共居隨順染習。相親近故必定當得廣大名
T2122_.53.0668c13: 聞。爾時世尊。因此事故。而説偈言
T2122_.53.0668c14:     若有手執沈水香 及以藿香麝香等
T2122_.53.0668c15:     須臾執持香自染 親附善友亦復然
T2122_.53.0668c16: 爾時世尊復説偈言
T2122_.53.0668c17:     若人親近惡知識 現世不得好名聞
T2122_.53.0668c18:     必以惡友相親近 當來亦墮阿鼻獄
T2122_.53.0668c19:     若人親近善知識 隨順彼等所業行
T2122_.53.0668c20:     雖不現證世間利 未來當得盡苦因
T2122_.53.0668c21: 又四分律。親友意者。要具七法方成親友。一
T2122_.53.0668c22: 難作能作。二難與能與。三難忍能忍。四密事
T2122_.53.0668c23: 相告。五互相覆藏。六遭苦不捨。七貧賤不輕。
T2122_.53.0668c24: 如是七法人能行者。是親善友。應親附之。又
T2122_.53.0668c25: 莊嚴論佛説偈云
T2122_.53.0668c26:     無病第一利 知足第一富
T2122_.53.0668c27:     善友第一親 涅槃第一樂
T2122_.53.0668c28: 又迦羅越六向拜經云。善知識者有四輩。一
T2122_.53.0668c29: 外如怨家内有厚意。二於人前直諫於外説
T2122_.53.0669a01: 其善。三病痩懸官若爲其怔忪憂解之。四
T2122_.53.0669a02: 見人貧賤心不棄捐當念欲富之善。知識者
T2122_.53.0669a03: 復有四輩。一爲吏所捕將歸藏匿於後解決
T2122_.53.0669a04: 之。二有病痩消損將歸養視之。三知識死亡
T2122_.53.0669a05: 殮視之。四知識已死復念其家
T2122_.53.0669a06: 又生經云。佛告諸比丘。往古久遠不可計時。
T2122_.53.0669a07: 於他異土時有四人。以爲親厚共止一處。時
T2122_.53.0669a08: 有獵師。射獵得鹿。欲來入城。各共議言。吾等
T2122_.53.0669a09: 設計從其獵師當索鹿肉。知誰獲多。倶即發
T2122_.53.0669a10: 行。一人陳辭。其言麁獷而高自大。咄男子。
T2122_.53.0669a11: 當惠我肉。欲得食之。第二人曰。唯兄施肉令
T2122_.53.0669a12: 弟得食。第三人曰。仁者可愛。以肉相與。吾思
T2122_.53.0669a13: 食之。第四人曰。親厚損肉唯見乞施。吾欲
T2122_.53.0669a14: 食之。倶共飢渇。時獵師觀察四人言辭。各隨
T2122_.53.0669a15: 所言以偈報之。先報第一人曰
T2122_.53.0669a16:     卿*辭甚麁獷 云何相與肉
T2122_.53.0669a17:     其言如刺人 且以角相施
T2122_.53.0669a18: 報第二人曰
T2122_.53.0669a19:     此人爲善哉 謂我以爲兄
T2122_.53.0669a20:     其*辭如枝體 便持一膊與
T2122_.53.0669a21: 報第三人曰
T2122_.53.0669a22:     可愛敬施我 而心懷慈哀
T2122_.53.0669a23:     其辭如腹心 便以心肝與
T2122_.53.0669a24: 報第四人曰
T2122_.53.0669a25:     以我爲親厚 其身得同契
T2122_.53.0669a26:     此言快善哉 以肉皆相與
T2122_.53.0669a27: 於時獵師隨其所志言*辭麁細。各與肉分。於
T2122_.53.0669a28: 是天頌曰
T2122_.53.0669a29:     一切男子*辭 柔軟歸其身
T2122_.53.0669b01:     是故莫麁言 衰利不離身
T2122_.53.0669b02: 爾時佛告諸比丘。第一麁*辭則所欣釋子是。
T2122_.53.0669b03: 第二人者&T075586;陀和梨是。第三人者黒優陀是。
T2122_.53.0669b04: 第四人者今阿難是。天説偈者則吾身是。爾
T2122_.53.0669b05: 時相遇今亦如是
T2122_.53.0669b06: 又佛本行經云。佛告諸比丘。我念往昔久遠
T2122_.53.0669b07: 之時。波羅柰國有一烏王。其烏名曰蘇弗多
T2122_.53.0669b08: 隋言
善子
而依住彼波羅柰城。與八萬烏和合共
T2122_.53.0669b09: 住。善子烏王有妻。名曰蘇弗窒利隋言
善女
時彼
T2122_.53.0669b10: 烏妻共彼烏王行欲懷妊。時彼烏妻忽作是
T2122_.53.0669b11: 念。願我得淨香潔飮食現今人王之所食者。
T2122_.53.0669b12: 而彼烏妻思是飮食。不能得故宛轉迷悶。身
T2122_.53.0669b13: 憔瘁。羸痩顫掉。不自安故。問其妻言。汝
T2122_.53.0669b14: 今何乃宛轉於地身體憔瘁。羸痩*顫掉不
T2122_.53.0669b15: 能自安。彼時烏妻報烏王言。善哉聖子。我今
T2122_.53.0669b16: 有娠乃作是念。願得清淨香潔餚饍如王食
T2122_.53.0669b17: 者。時善子烏告其妻言。異哉賢者。如我今
T2122_.53.0669b18: 日何處得是香美飮食。王宮深邃不可得到。
T2122_.53.0669b19: 我若入者於彼手邊必失身命。彼妻又復報烏
T2122_.53.0669b20: 王言。聖子今者。若不能得如是飮食。我死無
T2122_.53.0669b21: 疑。并其胎子亦必無活。善子烏王復告妻言。
T2122_.53.0669b22: 異哉賢者。汝今死日必當欲至。乃思如是難
T2122_.53.0669b23: 得之物。善子烏王作是語已。憂愁悵怏思惟
T2122_.53.0669b24: 而住。復作是念。如我意者。如是香潔清淨飮
T2122_.53.0669b25: 食如王食者。實難得也。爾時烏王群衆之内
T2122_.53.0669b26: 乃有一烏。見善子烏心懷愁憂不樂而住。見
T2122_.53.0669b27: 是事已詣烏王所白烏王言。異哉賢者。何故
T2122_.53.0669b28: 憂愁思惟而住。善子烏王。於時廣説前事因
T2122_.53.0669b29: 縁。彼烏復白善子王言。善哉聖子。莫復愁憂。
T2122_.53.0669c01: 我能爲王覓是難得香美餚饍王所食者。是
T2122_.53.0669c02: 時烏王復告彼烏作如是言。善哉善友。汝若
T2122_.53.0669c03: 力能爲我辦得如此事者。我當報汝所作功
T2122_.53.0669c04: 徳。爾時彼烏。從烏王所居住之處。飛騰虚空
T2122_.53.0669c05: 至梵徳王宮。去厨不遠坐一樹上。觀梵徳王
T2122_.53.0669c06: 食厨之内。其王食辨有一婦女備具餚饍。食
T2122_.53.0669c07: 時將至。專以銀器盛彼飮食欲奉與王。爾時
T2122_.53.0669c08: 彼烏從樹飛下。在彼婦女頭上而立啄鵮其
T2122_.53.0669c09: 鼻。時彼婦女患其鼻痛。即翻此食在於地上」
T2122_.53.0669c10: 爾時彼烏即取其食將與烏王。烏王得已即
T2122_.53.0669c11: 與妻。其妻得已尋時飽食。身體安隱如是
T2122_.53.0669c12: 産生。爾時彼烏日別數往。奪彼食取將與烏
T2122_.53.0669c13: 王。時梵徳王屡見此事。作如是念。奇哉
T2122_.53.0669c14: 異。云何此烏數數常來穢汚我食。復以觜
T2122_.53.0669c15:
爪傷我婦女。而王不能忍此事故。尋時勅
T2122_.53.0669c16: 喚網捕獵師。而語之言。卿等急速至彼烏處。
T2122_.53.0669c17: 生捕將來。其諸獵師聞王勅已。啓白王言。如
T2122_.53.0669c18: 王所勅不敢違命。獵師往至以其羅網捕得
T2122_.53.0669c19: 此烏。生捉將來付梵徳王。時梵徳王語其烏
T2122_.53.0669c20: 言。汝比何故數汚我食。復以觜爪傷我婦女。
T2122_.53.0669c21: 爾時彼烏語梵徳王。善哉大王。聽我向王説
T2122_.53.0669c22: 如此事令王歡喜。時梵徳王心生喜悦。作如
T2122_.53.0669c23: 是念。希有斯事。云何此烏能作人語。作是念
T2122_.53.0669c24: 已告彼烏言。善哉善哉。汝必爲我説斯事意
T2122_.53.0669c25: 令我歡喜。爾時彼烏。即以偈頌。向梵徳王而
T2122_.53.0669c26: 説之曰
T2122_.53.0669c27:     大王當知波羅柰 有一烏王*常依止
T2122_.53.0669c28:     八萬烏衆所圍繞 悉皆取彼王處分
T2122_.53.0669c29:     彼烏王妻有所憶 我向大王説其縁
T2122_.53.0670a01:     烏妻所思香美膳 如是大王所食者
T2122_.53.0670a02:     是故我今數數來 抄撥大王香美食
T2122_.53.0670a03:     今者爲彼烏王故 致被大王之所繋
T2122_.53.0670a04:     善哉唯願大聖王 慈悲憐愍放脱我
T2122_.53.0670a05:     我爲烏王彼妻故 數來抄撥大王食
T2122_.53.0670a06:     我念從此一生來 未曾經造如此事
T2122_.53.0670a07:     今爲大王一勅已 於後不敢更復爲
T2122_.53.0670a08: 時梵徳王。既聞彼烏如此語已。心生喜悦。作
T2122_.53.0670a09: 如是言。希有此事。人尚不能於其主邊有如
T2122_.53.0670a10: 是等愛重之心如此烏也。作是語已。其梵徳
T2122_.53.0670a11: 王。而説偈言
T2122_.53.0670a12:     若有如是大臣者 彼應重答食封祿
T2122_.53.0670a13:     須似如是猛健烏 爲主求食不惜命
T2122_.53.0670a14: 其梵徳王説此偈已。復告烏言。善哉汝烏。於
T2122_.53.0670a15: 今已去常來至此取香美食。若其有人遮斷
T2122_.53.0670a16: 於汝不與食者。來語我知。我自與汝已分所
T2122_.53.0670a17: 食。而將去耳。佛告諸比丘。汝等當知。彼烏王
T2122_.53.0670a18: 者我身是也。彼時爲主偸食烏者。即憂陀夷
T2122_.53.0670a19: 比丘是也。梵徳王者。此即輸頭檀王是也。於
T2122_.53.0670a20: 時比丘*憂陀夷。令彼歡喜爲我取食今亦復
T2122_.53.0670a21: 爾。令淨飯王心生歡喜。又復爲吾而將食來。
T2122_.53.0670a22: 頌曰
T2122_.53.0670a23:     澡身沐徳 鑪冶心堅 氷開春日
T2122_.53.0670a24:     蘭敗秋年 慧人成哲 愚友増纒
T2122_.53.0670a25:     將昇寶地 願値善縁
T2122_.53.0670a26: 惡友篇第五十四此有二部
T2122_.53.0670a27: 述意部第一
T2122_.53.0670a28: 惟夫大聖垂化正攝群心。善惡二門用標宗
T2122_.53.0670a29: 極。善類清昇惡稱俯墜。良由業惑未傾牢籠
T2122_.53.0670b01: 三界。情塵不靜擁翳五燒。滯八倒之沈淪。
T2122_.53.0670b02: 勞四生之維縶。是故隨順邪師信受惡友。致
T2122_.53.0670b03: 使煩惑難攝亂使常行。心馬易馳情猴難禁。
T2122_.53.0670b04: 修福念善罕自無聞。造罪營愆日就増進因
T2122_.53.0670b05: 此輪迴生死不絶。大聖愍之豈不痛心也
T2122_.53.0670b06: 引證部第二
T2122_.53.0670b07: 如尸迦羅越六向拜經云。惡知識者有四輩。
T2122_.53.0670b08: 一内有怨心外強爲知識。二於人前好言語
T2122_.53.0670b09: 背後説人惡。三有急時於人前愁苦背後歡
T2122_.53.0670b10: 喜。四外如親厚内興怨謀。惡知識復有四輩。
T2122_.53.0670b11: 一小侵之便大怒。二有倩使之便不肯行。三
T2122_.53.0670b12: 見人有急時避人走。四見人死亡棄之不視。
T2122_.53.0670b13: 又涅槃經云。苦薩摩訶薩。觀於惡象及惡知
T2122_.53.0670b14: 識等無有二。何以故。倶壞身故。菩薩摩訶薩。
T2122_.53.0670b15: 於惡象等心無悑懼。於惡知識生悑畏心。何
T2122_.53.0670b16: 以故。是惡象等唯能壞身不能壞心。惡知識
T2122_.53.0670b17: 者二倶壞故。是惡象等唯壞一身。惡知識者
T2122_.53.0670b18: 壞無量善身無量善心。是惡象等唯能破壞
T2122_.53.0670b19: 不淨臭身。惡知識者能壞淨身及以淨心。是
T2122_.53.0670b20: 惡象等能壞肉身。惡知識者壞於法身。爲惡
T2122_.53.0670b21: 象殺不至三惡。爲惡友殺必至三惡。是惡象
T2122_.53.0670b22: 等但爲身怨。惡知識者爲善法怨。是故菩薩。
T2122_.53.0670b23: 常當遠離諸惡知識
T2122_.53.0670b24: 又増一阿含經。世尊説偈云
T2122_.53.0670b25:     莫親惡知識 亦莫從愚事
T2122_.53.0670b26:     當近善知識 人中最勝者
T2122_.53.0670b27:     人中無有惡 習近惡如識
T2122_.53.0670b28:     後必種惡根 永在暗中行
T2122_.53.0670b29: 又中阿含經云。爾時世尊告諸比丘。有七怨
T2122_.53.0670c01: 家。法而作怨家。第一不欲令怨家有好色。雖
T2122_.53.0670c02: 好沐浴名香塗身。然爲色故。瞋恚覆心而
T2122_.53.0670c03: 作怨家。第二不欲令怨家安隱睡眠雖臥床
T2122_.53.0670c04: 枕覆以錦綺。然故憂苦不捨。瞋恚覆心而作
T2122_.53.0670c05: 怨家。第三不欲令怨家而得大利。雖應得利
T2122_.53.0670c06: 而不得利應。不得利而得其利。彼此二法更
T2122_.53.0670c07: 互相違瞋恚覆心而作怨家。第四不欲令怨
T2122_.53.0670c08: 家有朋友。若有親朋捨離避去。因瞋覆心而
T2122_.53.0670c09: 作怨家。第五不欲令怨家有稱譽彼惡名醜
T2122_.53.0670c10: 聲周聞諸方。因瞋覆心而作怨家。第六不欲
T2122_.53.0670c11: 令怨家極大財富。彼大富人儻失財物。因瞋
T2122_.53.0670c12: 覆心而作怨家。第七不欲令怨家身壞命終
T2122_.53.0670c13: 往至善處。彼身口意惡行已。命終必至惡處。
T2122_.53.0670c14: 生地獄中而作怨家
T2122_.53.0670c15: 又佛本行經云。爾時佛告。諸比丘言。我念往
T2122_.53.0670c16: 昔久遠世時。於雪山下有二頭鳥。同共一身。
T2122_.53.0670c17: 在於彼住。一頭名曰迦樓荼鳥。一頭名憂波
T2122_.53.0670c18: 迦*樓荼鳥。而彼二鳥。一頭若睡一頭便寤。
T2122_.53.0670c19: 其迦*樓荼有時睡眠。近彼寤頭有一果樹。
T2122_.53.0670c20: 名摩頭迦。其樹花落。風吹至彼所寤頭邊。其
T2122_.53.0670c21: 頭爾時作如是念。我今雖復獨食此華。若入
T2122_.53.0670c22: 於腹二頭倶時得色得力並除飢渇。而彼寤
T2122_.53.0670c23: 頭遂即不令彼頭睡寤。亦不告知。默食彼華。
T2122_.53.0670c24: 其彼睡頭於後寤時。腹中飽滿欬噦氣出。即
T2122_.53.0670c25: 語彼頭作如是言。汝於何處得此香美微妙
T2122_.53.0670c26: 飮食而噉食之。令我身體安隱飽滿。令我所
T2122_.53.0670c27: 出音聲微妙。彼寤頭報言。汝睡眠時。此處去
T2122_.53.0670c28: 我頭邊不遠。有摩頭迦華果之樹。當於彼時
T2122_.53.0670c29: 一華墮落在我頭邊。我於爾時作如是念。今
T2122_.53.0671a01: 我但當獨食此華。若入於腹倶得色力並除
T2122_.53.0671a02: 飢渇。是故我時不令汝寤。亦不語知。即食此
T2122_.53.0671a03: 華。爾時彼頭聞此語已。即生瞋恚嫌恨之心。
T2122_.53.0671a04: 作如是念。其所得食。不語我知。不喚我覺。即
T2122_.53.0671a05: 便自食。若如此者。我從今後所得飮食我亦
T2122_.53.0671a06: 不喚彼寤語知。而彼二頭至於一時游行經
T2122_.53.0671a07: 歴。忽然値遇一毒藥華。便作是念。我食此
T2122_.53.0671a08: 華。願令二頭倶時取死。于時語彼迦*樓荼
T2122_.53.0671a09: 言。汝今睡眠我當寤住時迦*樓荼聞彼憂波
T2122_.53.0671a10: 迦*樓荼頭如是語已。便即睡眠。其彼憂波迦
T2122_.53.0671a11: *樓荼頭尋食毒華。迦*樓荼頭既寤已。咳噦
T2122_.53.0671a12: 氣出。於是即覺有此毒氣。而告彼頭作如是
T2122_.53.0671a13: 言。汝向寤時食何惡食。令我身體不得安隱。
T2122_.53.0671a14: 命將欲死。又令我今語言麁澁。欲作音聲障
T2122_.53.0671a15: 礙不利。於是寤頭報彼頭言。汝睡眠時我食
T2122_.53.0671a16: 毒華。願令二頭倶時取死。於時彼頭語別頭
T2122_.53.0671a17: 言。汝所爲者一何太猝。云何乃作如是
T2122_.53.0671a18: 事。即説偈
T2122_.53.0671a19:     汝於昔日睡眠時 我食妙華甘美味
T2122_.53.0671a20:     其華風吹在我邊 汝反生此大瞋恚
T2122_.53.0671a21:     凡是癡人願莫見 亦願莫開癡共居
T2122_.53.0671a22:     與癡共居無利益 自損及以損他身
T2122_.53.0671a23: 佛告諸比丘。汝等若有心疑。彼時迦*樓荼鳥
T2122_.53.0671a24: 食美華者。莫作異見。即我身是。彼時憂波
T2122_.53.0671a25: 迦*樓荼鳥食毒華者。即此提婆達多是也。我
T2122_.53.0671a26: 於彼時爲作利益。反生瞋恚。今亦復爾。我
T2122_.53.0671a27: 教利益。*反更用我爲怨讐也
T2122_.53.0671a28: 又佛本行經云。爾時世尊。與彼難陀入迦毘
T2122_.53.0671a29: 羅婆蘇都城。入已漸至一賣魚店。爾時世尊
T2122_.53.0671b01: 見彼店内茅草鋪上有一百頭臭爛死魚。置彼
T2122_.53.0671b02: 草鋪。見已告彼長老難陀作如是言。難陀。汝
T2122_.53.0671b03: 來取此魚鋪一把茅草。其彼難陀而白佛言。
T2122_.53.0671b04: 如世尊教。作是語已即於彼店魚鋪下。抽取
T2122_.53.0671b05: 一把臭惡茅草。既執取已。佛復告言。長老難
T2122_.53.0671b06: 陀。少時捉住還放於地。難陀白言。如世尊
T2122_.53.0671b07: 教。即把草住。爾時難陀捉得彼草。經一時頃
T2122_.53.0671b08: 便放於地。爾時佛復告難陀言。汝自嗅手。爾
T2122_.53.0671b09: 時難陀即嗅其手。爾時佛復告難陀言。汝手
T2122_.53.0671b10: 何氣。長老難陀報言。世尊。唯有不淨腥臭氣
T2122_.53.0671b11: 也。爾時佛告長老難陀。如是如是。若人親近
T2122_.53.0671b12: 諸惡知識。共爲朋友交往止住。雖經少時共
T2122_.53.0671b13: 相隨順。後以惡業相染習故。令其惡聲名聞
T2122_.53.0671b14: 遠至。爾時世尊。因斯事故。而説偈言
T2122_.53.0671b15:     猶如在於魚鋪下 以手執取一把茅
T2122_.53.0671b16:     其人手即同魚臭 親近惡友亦如是
T2122_.53.0671b17: 頌曰
T2122_.53.0671b18:     峨峨王舍城 欝欝靈竹園
T2122_.53.0671b19:     中有神化長 巧誘入幽
T2122_.53.0671b20:     善人慕授福 惡友樂讐怨
T2122_.53.0671b21:     善惡昇沈異 薫蕕別路門
T2122_.53.0671b22: 擇交篇第五十五此有二部
T2122_.53.0671b23: 述意部第一
T2122_.53.0671b24: 蓋聞。經説善知識者。不得暫離。惡知識者。不
T2122_.53.0671b25: 得暫近。但凡夫識心譬同素絲。隨縁改轉受
T2122_.53.0671b26: 色有殊。境來熏心。心應其境心境相乘善惡
T2122_.53.0671b27: 業現。故知三寶所資在物爲貴。其徳既弘其
T2122_.53.0671b28: 功亦大。願捐棄惡友親近善人。非直自行得
T2122_.53.0671b29: 成。亦使幽顯歸心也
T2122_.53.0671c01: 引證部第二
T2122_.53.0671c02: 如僧祇律云。佛告諸比丘。過去世時。雲山根
T2122_.53.0671c03: 底曲山壅中有向陽處。衆鳥雲集便共議言。
T2122_.53.0671c04: 我等今日當推擧一鳥爲王令衆畏難不作非
T2122_.53.0671c05: 法。衆鳥議言。善誰應爲王。有一鳥言。當推鶬
T2122_.53.0671c06: 鵠。有一鳥言。此事不可。何以故。高脚長頸
T2122_.53.0671c07: 衆鳥脱犯啄我等腦。衆咸言爾。復有一鳥言。
T2122_.53.0671c08: 當推鵝爲王。其色絶白衆鳥所敬。衆鳥復言。
T2122_.53.0671c09: 此亦不可。顏貌雖白項長且曲。自項不直。安
T2122_.53.0671c10: 能正他。是故不可。又復衆言。正有孔雀。衣毛
T2122_.53.0671c11: 綵飾觀者悦目。可應爲王。復言不可。所以
T2122_.53.0671c12: 者何。衣毛雖好而無慚愧。毎至舞時醜形出
T2122_.53.0671c13: 現。是故不可。有一鳥言。土梟爲王。所以者
T2122_.53.0671c14: 何。晝則安靜夜則勤伺守護我等。堪爲王
T2122_.53.0671c15: 者。衆咸可爾。有一鸚&T063765;。在一處住。有多智
T2122_.53.0671c16: 慧。作是念言。衆鳥之法夜應眠息。晝則求食。
T2122_.53.0671c17: 是土梟法。夜不眠。晝則多睡。而諸衆鳥
T2122_.53.0671c18: 圍侍左右。晝夜警宿不復眠睡。甚爲苦事。我
T2122_.53.0671c19: 今設語。彼當瞋恚拔我毛羽。正欲不言。衆鳥
T2122_.53.0671c20: 之類長夜受困。寧受拔毛不越正理。便到衆
T2122_.53.0671c21: 鳥前。擧翅恭敬白衆鳥言願聽。我説如前。意
T2122_.53.0671c22: 見爾時。衆鳥即説。偈答
T2122_.53.0671c23:     黠慧廣知義 不必以年耆
T2122_.53.0671c24:     汝年雖幼小 智者宜時説
T2122_.53.0671c25: 爾時鸚&T063765;聞衆鳥説。即説偈言
T2122_.53.0671c26:     若從我意者 不用土梟王
T2122_.53.0671c27:     歡喜時覩面 常令衆鳥*悑
T2122_.53.0671c28:     況復瞋恚時 其面不可觀
T2122_.53.0671c29: 時衆鳥咸言。實如所説。即共集義。此鸚*&T063765;
T2122_.53.0672a01: 鳥聰明黠慧堪應爲王。便拜爲王。佛告諸比
T2122_.53.0672a02: 丘。彼時土梟者。今闡陀比丘是。鸚*&T063765;鳥者。
T2122_.53.0672a03: 今阿難是
T2122_.53.0672a04: 又僧祇律云。佛告諸比丘。如過去世時有群
T2122_.53.0672a05: 雞。依棒林住。有狸侵食雄雞。唯有雌在。後有
T2122_.53.0672a06: 烏來覆之。共生一子。子作聲時翁説偈言
T2122_.53.0672a07:     此兒非我有 野父聚落母
T2122_.53.0672a08:     共合生一子 非烏復非雞
T2122_.53.0672a09:     若欲學*翁聲 復是鷄母生
T2122_.53.0672a10:     若欲學母鳴 其父復是烏
T2122_.53.0672a11:     學烏似鷄鳴 學鷄作烏聲
T2122_.53.0672a12:     烏鷄二兼學 是二倶不成
T2122_.53.0672a13: 又智度論云何布施生尸波羅蜜。菩薩思惟。
T2122_.53.0672a14: 衆生不知布施後世貧窮。以貧窮故劫盜心
T2122_.53.0672a15: 生。以劫盜故而有殺害。以貧窮故不足於色。
T2122_.53.0672a16: 色不足故而行邪行。以貧窮故爲人下賤。下
T2122_.53.0672a17: 賤畏他而生妄語。如是等貧行十不善道。若
T2122_.53.0672a18: 行布施。生有財物不爲非法。何以故。五欲充
T2122_.53.0672a19: 足無所乏短故。如提婆達多。本生曾爲一
T2122_.53.0672a20: 蛇。與一蝦蟇一龜。在一池中。共結親友。其
T2122_.53.0672a21: 後池水竭盡飢窮困乏。無所控告。時蛇遣龜
T2122_.53.0672a22: 以呼蝦蟇。蝦蟇説偈以遣龜言
T2122_.53.0672a23:     若遭貧窮失本心 不惟本義食爲先
T2122_.53.0672a24:     汝持我聲以語蛇 蝦蟇終不到汝邊
T2122_.53.0672a25: 若修布施後生有福無所短乏。則能持戒無
T2122_.53.0672a26: 此衆惡。是爲布施能生尸羅波羅蜜。若能布
T2122_.53.0672a27: 施以破慳心。然後持戒忍辱等易可得行。如
T2122_.53.0672a28: 文殊師利。在昔過去久遠劫時。曾爲比丘。
T2122_.53.0672a29: 入城乞食。得滿鉢。百味歡喜丸。城中有一小
T2122_.53.0672b01: 兒。追而從乞。不即與之。乃至佛圖手捉二丸。
T2122_.53.0672b02: 而要之言。汝若能自食一丸。以一丸施僧者。
T2122_.53.0672b03: 當以施汝。即相然可。以一歡喜丸布施衆僧。
T2122_.53.0672b04: 然後於文殊師利許受戒發心作佛。如是布
T2122_.53.0672b05: 施能令受戒發心作佛。頌曰
T2122_.53.0672b06:     善惡自相違 明闇不同止
T2122_.53.0672b07:     聖人愍迷徒 乘機入生死
T2122_.53.0672b08:     慕徳祛囂煩 懲心見眞理
T2122_.53.0672b09:     擇交惡自終 出苦方有始
T2122_.53.0672b10: 感應縁略引
三驗
T2122_.53.0672b11: 魏沙門釋超達 魏沙門釋僧朗 齊沙
T2122_.53.0672b12: 門釋道豐
T2122_.53.0672b13: 魏滎陽釋超達。未詳氏族。元魏中行業僧也。
T2122_.53.0672b14: 多知解善呪術。帝禁圖讖尤急。所在搜訪。有
T2122_.53.0672b15: 人誣達。乃收付滎陽獄。時魏博陵公檢勘窮
T2122_.53.0672b16: 劾。達以實告。公遂大怒。以車輪繋頸嚴防
T2122_.53.0672b17: 衞之。自知無活專念觀音。至夜四更忽不見
T2122_.53.0672b18: 輪。唯見守者皆大昏睡。因走出外將欲遠避。
T2122_.53.0672b19: 以繋獄囚久。脚遂&MT00279;急不能遠行。至曉虜騎
T2122_.53.0672b20: 四出追之。達急伏臥草中。兵騎&T050460;草悉皆靡
T2122_.53.0672b21: 遍。對逼不見仰看虜面。悉以皮障目。達一
T2122_.53.0672b22: 心服死唯專誠稱念。夜中虜去尋即得脱。又
T2122_.53.0672b23: 有僧明道人。爲北臺石窟寺主。魏氏之王天
T2122_.53.0672b24: 下。毎疑沙門爲賊。官收數百僧。並五繋縛之。
T2122_.53.0672b25: 僧明爲魁首以繩急繋。從頭至足。剋明斬決。
T2122_.53.0672b26: 僧明大*悑。一心念觀世音。至於半夜覺繩小
T2122_.53.0672b27: 寛。私心欣幸精誠彌切。及曉索繩都斷。既因
T2122_.53.0672b28: 得脱。逃逸奔山。明旦獄監來覓不見唯有斷
T2122_.53.0672b29: 繩在地。知爲神力所加。非關人事。即以奏聞。
T2122_.53.0672c01: 帝信道人不反遂總釋放
T2122_.53.0672c02: 魏涼州釋僧朗。魏虜攻涼州。城民少。逼僧上
T2122_.53.0672c03: 城。擧城同陷。收登城僧三千人。王軍將至
T2122_.53.0672c04: 魏主所。謂曰。道人當坐禪行道。乃復作賊登
T2122_.53.0672c05: 城。罪極刑戮。明日當殺。至期食時。赤氣數丈
T2122_.53.0672c06: 貫日直度。天師寇謙之爲帝所信。奏曰。上天
T2122_.53.0672c07: 降異正爲道人。實非本心。官抑令上。願不須
T2122_.53.0672c08: 殺。帝遂放之。猶散配役徒。唯朗等數僧別付
T2122_.53.0672c09: 帳下。從駕東歸。及魏軍東還。朗與同學思慕
T2122_.53.0672c10: 本郷。中路共叛。然嚴防守更無走處。東西絶
T2122_.53.0672c11: 壁莫測淺深。上有大樹傍垂岸側。遂以鼓旗
T2122_.53.0672c12: 竿繩繋樹懸下。時夜大暗。崖底純棘無安足
T2122_.53.0672c13: 處。欲上崖頭復恐軍覺。投計慞惶捉繩懸住。
T2122_.53.0672c14: 勢非及久。共相謂曰。今厄頓至。唯念觀音。以
T2122_.53.0672c15: 頭扣石一心專注。須臾光明從日處出通照
T2122_.53.0672c16: 天地。乃見棘中有得下處。因光至地還忽冥
T2122_.53.0672c17: 暗。方知聖力非關天明。相慶感遇便泰稍眠。
T2122_.53.0672c18: 良久天曉。始聞軍衆警角將發。而山谷重疊
T2122_.53.0672c19: 裵回萬里。不知出路。候月而行。路値大虎
T2122_.53.0672c20: 出在其前。相顧而言。雖免虜難虎口難脱。朗
T2122_.53.0672c21: 語僧曰。不如君言。正以我等有感所以現光。
T2122_.53.0672c22: 今遇此虎。將非聖人示吾路耶。於是二人徑
T2122_.53.0672c23: 詣虎所。虎即前行。若朗小遲虎亦暫住。至曉
T2122_.53.0672c24: 得出。而失虎蹤。便隨道自進。至于七日達於
T2122_.53.0672c25: 仇池。又至涼漢出于荊州。不測所終
T2122_.53.0672c26: 齊相州鼓山釋道豐。未詳氏族。世稱得道之
T2122_.53.0672c27: 流。與弟子三人居相州鼓山中。不求利養。或
T2122_.53.0672c28: 云。練丹黄白醫療占相世之術藝無所不解。
T2122_.53.0672c29: 齊高來往并鄴。常過問之。應對不思隨事標
T2122_.53.0673a01: 答。帝曾命酒并蒸肫。勅置豐前令遣食之。豐
T2122_.53.0673a02: 聊無辭讓極意飽噉。帝乃大笑。亦不與言。駕
T2122_.53.0673a03: 去後謂弟子曰。除却床頭物。及發撒床見向
T2122_.53.0673a04: 者蒸肫酒等猶在。都不似噉嚼處。時石窟寺
T2122_.53.0673a05: 有一坐禪僧。毎日西則東望山顛。有丈八金
T2122_.53.0673a06: 像現。此僧私喜謂覩靈瑞。日日禮拜。如此可
T2122_.53.0673a07: 經兩月。後在房臥。忽聞枕間有語。謂之曰。天
T2122_.53.0673a08: 下更何處有佛。汝今道成即是佛也。爾當好
T2122_.53.0673a09: 作佛身莫自輕脱。此僧聞已便起鄭重。傍視
T2122_.53.0673a10: 群僧猶如草芥。於大衆前側手指胸云。儞輩
T2122_.53.0673a11: 頗識眞佛不。泥龕畫佛語不出唇。智慮何如。
T2122_.53.0673a12: 儞見眞佛不知禮敬。猶作本日欺我。悉墮
T2122_.53.0673a13: 阿鼻。又眼睛已赤噭呼無常。合寺知是驚
T2122_.53.0673a14: 禪。及未發前輿詣豐所住。即謂曰。汝兩月
T2122_.53.0673a15: 已來常見東山上現金像耶。答曰。實見。又曰。
T2122_.53.0673a16: 汝聞枕間遣作佛耶。答曰。實然。豐曰。此風
T2122_.53.0673a17: 動失心耳。若不早治。或狂走難制。便以鍼鍼
T2122_.53.0673a18: 之三處。因即不發。及豐臨終謂弟子曰。吾在
T2122_.53.0673a19: 山久。汝等有谷汲之勞。今去無以相遺。當留
T2122_.53.0673a20: 一泉與汝。既無陟降辛苦努力勤修道業。便
T2122_.53.0673a21: 指竃傍去一方石。遂有懸泉澄映不盈不減。
T2122_.53.0673a22: 於今現存右三驗出
梁高僧傳
T2122_.53.0673a23: 法苑珠林卷第五十一
T2122_.53.0673a24:
T2122_.53.0673a25:
T2122_.53.0673a26:
T2122_.53.0673a27:
T2122_.53.0673a28:
T2122_.53.0673a29:
T2122_.53.0673b01:
T2122_.53.0673b02:
T2122_.53.0673b03: 法苑珠林卷第五十二
T2122_.53.0673b04:  *西明寺沙門釋道*世撰 
T2122_.53.0673b05: 眷屬篇第五十
T2122_.53.0673b06: 校量篇第五十七
T2122_.53.0673b07: 眷屬篇此有四部
T2122_.53.0673b08: 述意部 哀戀部 改易部 離著部
T2122_.53.0673b09: 述意部第一
T2122_.53.0673b10: 竊尋眷屬萍移新故輪轉。去留難卜聚會暫
T2122_.53.0673b11: 時。良由善惡縁別昇沈殊趣。善如難陀棄榮
T2122_.53.0673b12: 欲而從道。羅雲捨王位而斷結。如旃檀林旃
T2122_.53.0673b13: 檀圍繞。隨應而度。調御之美於茲可見。惡如
T2122_.53.0673b14: 調達破僧闍王害父。常懷毒意常結怨讐。既
T2122_.53.0673b15: 同棘刺之林。亦類蚖蛇之種。善惡路分禍福
T2122_.53.0673b16: 可覩
T2122_.53.0673b17: 哀戀部第二
T2122_.53.0673b18: 如須摩提長者經云。佛在世時。舍衞城有大
T2122_.53.0673b19: 長者子。名須摩提。是人命終。父母宗親及諸
T2122_.53.0673b20: 知識。一時號哭哀悼躄踊。稱怨大喚悶絶于
T2122_.53.0673b21: 地。或有喚父母兄弟者。或有呼夫主大家者。
T2122_.53.0673b22: 如是種種號咷啼哭。又有把土而自坌者。又
T2122_.53.0673b23: 有持刀斷其髮者。譬如有人毒箭入心苦惱
T2122_.53.0673b24: 無量。或有以衣自覆而悲泣者。譬如大風鼓
T2122_.53.0673b25: 扇林樹枝柯相棖。又如失水之魚宛轉在地。
T2122_.53.0673b26: 又如斬截大樹崩倒狼藉。以如是楚毒而加
T2122_.53.0673b27: 其身。爾時世尊知而故問阿難。彼諸大衆何
T2122_.53.0673b28: 故哀號悲泣如是。阿難具以白佛。唯願世尊。
T2122_.53.0673b29: 爲度一切。可往至彼。諸佛世尊不以無請而
T2122_.53.0673c01: 有不説。我今爲彼諸人勸請於佛。世尊以大
T2122_.53.0673c02: 慈悲願往至彼
T2122_.53.0673c03: 爾時如來受阿難請。即往其家。是時彼諸人
T2122_.53.0673c04: 等。遙見世尊。各各以手拭面前來迎佛。既至
T2122_.53.0673c05: 佛所頭面禮足。悲哀鯁塞不能發言。正欲長
T2122_.53.0673c06: 歎。以敬佛故不敢出息。噎氣而住。爾時佛告
T2122_.53.0673c07: 長者父母等。汝等何故悲泣懊惱著此幻法。
T2122_.53.0673c08: 是諸人等同時發言。而白佛言。世尊。是城中
T2122_.53.0673c09: 唯有此。人聰明智慧端正殊妙。年既盛壯。於
T2122_.53.0673c10: 諸人中爲無有上。又復多饒財寶倉庫盈溢。
T2122_.53.0673c11: 車馬衣服奴婢使人。如是悉備無所乏短。一
T2122_.53.0673c12: 旦命終。是故我等。悲泣戀慕不能自勝。善哉
T2122_.53.0673c13: 世尊。願爲我等方便説法得離諸惱。從今已
T2122_.53.0673c14: 後更不復受如是諸苦
T2122_.53.0673c15: 爾時世尊告長者父母宗親知識及諸大衆。
T2122_.53.0673c16: 汝等曾見有生不老病死不。諸人白佛言。未
T2122_.53.0673c17: 曾見也。佛復告諸大衆。汝等欲離生老病死
T2122_.53.0673c18: 憂悲苦惱者。莫復念是恩愛之縛。標心正見
T2122_.53.0673c19: 歸命三寶。所以者何。於諸世間無過佛者。能
T2122_.53.0673c20: 導盲冥愚癡之衆。佛所説法即是良藥。爾時
T2122_.53.0673c21: 世尊即説偈言
T2122_.53.0673c22:     十方世界中 生者無不死
T2122_.53.0673c23:     生死往來道 唯法能除滅
T2122_.53.0673c24:     無有十方刹 命終能濟者
T2122_.53.0673c25:     唯佛能除斷 是故歸命佛
T2122_.53.0673c26:     若人作不善 好行十惡者
T2122_.53.0673c27:     心常懷憍慢 不敬於三寶
T2122_.53.0673c28:     不能淨持戒 懈怠不精進
T2122_.53.0673c29:     如是諸人等 皆名之爲死
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