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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53 886 887 888 889 890 891 892 893 894 895 896 897 898 899 900 901 [行番号:有/無] [返り点:有/無] [CITE]
T2122_.53.0889a01: 不能自比。乞者言足。爾時乃止。菩薩修行 T2122_.53.0889a02: 施已。衆生滿足。便入山林。修行禪定。滅除 T2122_.53.0889a03: 三毒。財物倍多。無乞可施。我今出家斷諸結 T2122_.53.0889a04: 使。菩薩發願度諸衆生。諸有所索一切皆捨。 T2122_.53.0889a05: 有悲心者。爲他故涅槃尚捨。況復捨身命財 T2122_.53.0889a06: 有何難也。捨財物者。不如捨身。捨身者。不如 T2122_.53.0889a07: 捨於涅槃。涅槃尚捨。何有不捨。悲心徹髓 T2122_.53.0889a08: 得自在悲。作救濟者。大菩薩施。都無難也。 T2122_.53.0889a09: 菩薩悲心悉得知見一切衆生身者。無不是 T2122_.53.0889a10: 病。無有知者。以三事故。知其有病。何者爲 T2122_.53.0889a11: 三。飮食衣服湯藥即是病相。菩薩悲心以三 T2122_.53.0889a12: 事得顯。何者爲三。即是財法無畏施也。菩 T2122_.53.0889a13: 薩與一切衆生作樂。爲滅一切衆生苦故。捨 T2122_.53.0889a14: 身救之。菩薩不求果報。視如芻草。菩薩大 T2122_.53.0889a15: 悲作種種方便。猶如乳聚。以血施人。易於 T2122_.53.0889a16: 世人以水用施。如菩薩昔日五處出血施諸 T2122_.53.0889a17: 夜叉鬼。踊躍歡喜無可爲喩 T2122_.53.0889a18: 施福部第十一 T2122_.53.0889a19: 如月燈三昧經云。佛言。若有菩薩信樂檀波 T2122_.53.0889a20: 羅蜜者有十種利益。何等爲十。一降伏慳悋 T2122_.53.0889a21: 煩惱。二修習捨心相續。三共諸衆生同其資 T2122_.53.0889a22: 産。攝受堅固而至滅度。四生豪富家。五在 T2122_.53.0889a23: 所生處施心現前。六常爲四衆之所愛樂。七 T2122_.53.0889a24: 處於四衆不怯不畏。八勝名流布遍於諸方。 T2122_.53.0889a25: 九手足柔軟足掌坦平。十乃至道樹不離善 T2122_.53.0889a26: 知識 T2122_.53.0889a27: 又大寶積經云。樂施之人獲五種名利。一常 T2122_.53.0889a28: 得親近一切賢聖。二一切衆生之所樂見。三 T2122_.53.0889a29: 入大衆時人所宗敬。四好名善譽流聞十方。 T2122_.53.0889b01: 五能爲菩提作上妙因 T2122_.53.0889b02: 又菩薩善戒經云。具足三種慧施乃能受持 T2122_.53.0889b03: 菩薩禁戒。一者施。二者大施。三者無上施。 T2122_.53.0889b04: 第一施者。於四天下尚不悋惜。況於小物。 T2122_.53.0889b05: 是名爲施。第二大施者。能捨妻子。第三無上 T2122_.53.0889b06: 施者。頭目髓腦骨肉皮血。菩薩具足如是三 T2122_.53.0889b07: 施。乃具於忍能持禁戒 T2122_.53.0889b08: 又増一阿含經云。若檀越主慧施之日得五 T2122_.53.0889b09: 事功徳。云何爲五。一者施命。二者施色。三 T2122_.53.0889b10: 者施安。四者施力。五者施辯。施命之時欲得 T2122_.53.0889b11: 長壽。施色之時欲得端正。施安之時欲得無 T2122_.53.0889b12: 病。施力之時欲得無能勝。施辯之時欲得無 T2122_.53.0889b13: 上正眞之辯 T2122_.53.0889b14: 又十住毘婆沙論云。在家菩薩所貪惜物。若 T2122_.53.0889b15: 有乞人急從求索。汝以此物施與我者。速得 T2122_.53.0889b16: 成佛。菩薩即應思惟。若我今者不捨此物。此 T2122_.53.0889b17: 物必當遠離於我。設至死時不隨我去。此物 T2122_.53.0889b18: 則是遠離之相。今爲發菩提故須施與。後死 T2122_.53.0889b19: 時心無有悔。必生善處。是得大利。若猶貪者 T2122_.53.0889b20: 應辭謝乞者言。勿生瞋恨。我新發意善根未 T2122_.53.0889b21: 具。於菩薩行法未得勢力。是以未能捨於此 T2122_.53.0889b22: 物。後得勢力。善根堅固。當以相與 T2122_.53.0889b23: 又優婆塞戒經云。若施佛已。用與不用。果 T2122_.53.0889b24: 報已定。施人及僧。有二種福。一從用生。二從 T2122_.53.0889b25: 受生。何以故。施主施時自破慳悋。受者用 T2122_.53.0889b26: 時破他慳悋。是故説言。從用生福 T2122_.53.0889b27: 法苑珠林卷第八十一 T2122_.53.0889b28: T2122_.53.0889b29: T2122_.53.0889c01: T2122_.53.0889c02: T2122_.53.0889c03: T2122_.53.0889c04: *西明寺沙門釋道世*撰 T2122_.53.0889c05: 六度篇第八十五之三
T2122_.53.0889c08: 述意部第一 T2122_.53.0889c09: 竊聞。戒是人師道俗咸奉。心爲業主。凡聖 T2122_.53.0889c10: 倶制。良由三寶所資四生同潤。故經曰。正 T2122_.53.0889c11: 法住正法滅。意在茲乎。是以持戒爲徳。顯 T2122_.53.0889c12: 自大經。性善可崇。明乎大論。戒復方之 T2122_.53.0889c13: 日月。譬若寶珠。義等塗香。事同惜水。越度 T2122_.53.0889c14: 大海。號曰牢船。生長善牙。又稱平地。是以 T2122_.53.0889c15: 菩薩禀受微塵不缺。羅漢護持纖芥無犯。寧 T2122_.53.0889c16: 當抱渇而死弗飮水蟲。乃可被繋而終無傷 T2122_.53.0889c17: 草葉。書云。立身行道。揚名於後世。言行忠 T2122_.53.0889c18: 信。戰戰兢兢。豈可放縱心馬不加轡勒。馳 T2122_.53.0889c19: 騁情都無制鎖。浮嚢既毀前路何期。徳瓶 T2122_.53.0889c20: 已破勝縁長絶。或復要聚惡人朋結凶黨。更 T2122_.53.0889c21: 相扇動備造愆瑕。無慚無愧。不羞不恥。日更 T2122_.53.0889c22: 増甚。轉復沈浮。似若葶藶艾蒿枝葉皆苦訶 T2122_.53.0889c23: 梨菓樹遍體無甘。從明入闇無復出期。劫數 T2122_.53.0889c24: 既遙痛傷難忍。於是湯奔沸猛氣衝天。鑪 T2122_.53.0889c25: 炭赫曦爆聲烈地。鎔銅灌口則腹爛肝銷。銅 T2122_.53.0889c26: 柱逼身則骨肉倶盡。宛轉嗚呼何可言念。如 T2122_.53.0889c27: 斯等苦寔由毀戒也 T2122_.53.0889c28: 勸持部第二 T2122_.53.0889c29: 如大莊嚴論云。若能至心持戒乃至歿命得 T2122_.53.0890a01: 現果報。我昔聞。難提跋提城有優婆塞。兄 T2122_.53.0890a02: 弟二人。並持五戒。其弟爾時卒患脇痛氣將 T2122_.53.0890a03: 欲絶。時醫語之。食新殺狗肉。并使服酒所患 T2122_.53.0890a04: 必除。病者白言。其狗肉者爲可於市買索食 T2122_.53.0890a05: 之。飮酒之事願捨身命。終不犯戒而服於酒。 T2122_.53.0890a06: 其兄見弟極爲困急。齎酒語弟。捨戒服酒。 T2122_.53.0890a07: 以療其病。弟白兄言。我雖病急。願捨我身 T2122_.53.0890a08: 命。不犯戒而飮此酒。即説偈言 T2122_.53.0890a09: 怪哉臨命終 破我戒瓔珞 T2122_.53.0890a10: 以戒莊嚴身 不用殯葬具 T2122_.53.0890a11: 人身既難得 遭値戒復難 T2122_.53.0890a12: 願捨百千命 不毀破禁戒 T2122_.53.0890a13: 無量百千劫 時乃値遇戒 T2122_.53.0890a14: 閻浮世界中 人身極難得 T2122_.53.0890a15: 雖復得人身 値正法倍難 T2122_.53.0890a16: 時復値法寶 愚者不知取 T2122_.53.0890a17: 善能分別者 此事亦復難 T2122_.53.0890a18: 戒寶入我手 云何復欲奪 T2122_.53.0890a19: 乃是怨憎者 非我之所親 T2122_.53.0890a20: 兄聞是已。答其弟言。我以親故不爲沮壞。弟 T2122_.53.0890a21: 白兄言。非爲親愛乃是歿敗。即説偈言 T2122_.53.0890a22: 我欲向勝處 毀戒令墮墜 T2122_.53.0890a23: 捨戒乃如是 云何名親愛 T2122_.53.0890a24: 我勤習戒根 乃欲見劫奪 T2122_.53.0890a25: 所持五戒中 酒戒最爲重 T2122_.53.0890a26: 今欲強毀我 不得名爲親 T2122_.53.0890a27: 兄問弟言。云何以酒爲戒根本耶。弟即説 T2122_.53.0890a28: 偈。以答兄言 T2122_.53.0890a29: 若於禁戒中 不盡心護持 T2122_.53.0890b01: 便爲違大悲 草頭有酒滴 T2122_.53.0890b02: 尚不敢甞觸 以是故我知 T2122_.53.0890b03: 酒是惡道因 在家修多羅 T2122_.53.0890b04: 説酒之惡報 唯佛能分別 T2122_.53.0890b05: 誰有能測量 佛説身口意 T2122_.53.0890b06: 三業之惡行 唯酒爲根本 T2122_.53.0890b07: 復墮惡行中 往者優婆夷 T2122_.53.0890b08: 以酒因縁故 遂毀餘四戒 T2122_.53.0890b09: 是名惡行數 酒爲放逸根 T2122_.53.0890b10: 不飮閉惡道 能獲信樂心 T2122_.53.0890b11: 去慳能捨財 首羅聞佛説 T2122_.53.0890b12: 能獲無量益 我都無異意 T2122_.53.0890b13: 而欲毀犯者 略説而言之 T2122_.53.0890b14: 寧捨百千命 不毀犯佛教 T2122_.53.0890b15: 寧使身乾枯 終不飮此酒 T2122_.53.0890b16: 假使毀犯戒 壽命百千年 T2122_.53.0890b17: 不如護禁戒 即時身命滅 T2122_.53.0890b18: 決定能使差 我猶故不飮 T2122_.53.0890b19: 況今不定知 爲差爲不差 T2122_.53.0890b20: 作是決定心 心生大歡喜 T2122_.53.0890b21: 即獲見眞諦 所患得消除 T2122_.53.0890b22: 惟大智之人厭世修道。雖具持戒。内懷定慧。 T2122_.53.0890b23: 不現持相。内言實徳。故華嚴經云。何等爲 T2122_.53.0890b24: 離邪命戒。此菩薩不作持戒淨相欲使他知 T2122_.53.0890b25: 内無實徳現實徳相。但持淨戒一向求法。 T2122_.53.0890b26: 究竟薩婆若。何等爲不起惡戒。此菩薩不自 T2122_.53.0890b27: 高貴言我持戒。見犯戒人亦不致呵令其憂 T2122_.53.0890b28: 惱。但一其心持清淨戒。勝果剋得不須疑 T2122_.53.0890b29: 惑 T2122_.53.0890c01: 又菩薩藏經云。舍利子。菩薩摩訶薩行尸波 T2122_.53.0890c02: 羅蜜多故。獲得十種清淨尸羅。汝應知之。何 T2122_.53.0890c03: 等爲十。一者於諸衆生曾無損害。二者於他 T2122_.53.0890c04: 財物不行劫盜。三者於他妻妾遠諸染習。四 T2122_.53.0890c05: 者於諸衆生不興欺誑。五者和合眷屬無有 T2122_.53.0890c06: 乖離。六者於諸衆生不起麁言。由能堪忍彼 T2122_.53.0890c07: 惡言故。七者遠離綺語。凡有所言諦審説故。 T2122_.53.0890c08: 八者遠諸貪著。於他受用無我所故。九者遠 T2122_.53.0890c09: 離瞋恚。善能忍受麁言辱故。十者遠離邪見。 T2122_.53.0890c10: 由不敬事諸餘天仙及神鬼故 T2122_.53.0890c11: 又大寶積經云。第二持十善業戒者。有五事 T2122_.53.0890c12: 利益。一能制惡行。二能作善心。三能遮煩惱。 T2122_.53.0890c13: 四成就淨心。五能増長戒 T2122_.53.0890c14: 若人善修不放逸行。八萬四千無量戒品。悉 T2122_.53.0890c15: 皆在十善戒中 T2122_.53.0890c16: 又月燈三昧經云。佛言。若有菩薩能淨持戒 T2122_.53.0890c17: 有十種利益。何等爲十。一滿足一切智。二如 T2122_.53.0890c18: 佛所學而學。三智者不毀。四不退誓願。五安 T2122_.53.0890c19: 住於行。六棄捨生死。七慕樂涅盤。八得無 T2122_.53.0890c20: 纒心。九得勝三昧。十不乏信財 T2122_.53.0890c21: 又六度集經云。復有四種持戒具足智慧。何 T2122_.53.0890c22: 等爲四。一持戒常演説法。二持戒常勤求法。 T2122_.53.0890c23: 三持戒正分別法。四持戒迴向菩提 T2122_.53.0890c24: 引證部第三 T2122_.53.0890c25: 如大莊嚴論説。我昔曾聞。有諸比丘與諸賈 T2122_.53.0890c26: 客入海採寶。既至海中船舫破壞。爾時有一 T2122_.53.0890c27: 年少比丘。捉得一枚版。上座比丘不得*版 T2122_.53.0890c28: 故。將沒水中。于時上座恐怖惶懼恐爲水漂。 T2122_.53.0890c29: 語年少言。汝寧不憶佛所制戒。當敬上座。汝 T2122_.53.0891a01: 所得*版應以與我。爾時年少即便思惟。如來 T2122_.53.0891a02: 世尊實有斯語。諸有利樂應先與上座。復作 T2122_.53.0891a03: 是念。我若以*版用與上座必沒水中。洄澓 T2122_.53.0891a04: 波浪大海之難。極爲深廣。我於今者命將不 T2122_.53.0891a05: 全。又我年少初始出家未得道果。以此爲憂。 T2122_.53.0891a06: 我今捨身用濟上座。正是其時。作是念已而 T2122_.53.0891a07: 説偈言 T2122_.53.0891a08: 我爲自全濟 爲隨佛語勝 T2122_.53.0891a09: 無量功徳聚 名稱遍十方 T2122_.53.0891a10: 躯命極鄙賤 云何違聖教 T2122_.53.0891a11: 我今受佛戒 至死必堅持 T2122_.53.0891a12: 爲順佛語故 奉*版遺身命 T2122_.53.0891a13: 若不爲難事 終不獲難果 T2122_.53.0891a14: 我若持此*版 必渡大海難 T2122_.53.0891a15: 若不順聖旨 將沒生死海 T2122_.53.0891a16: 我今沒水死 雖死猶名勝 T2122_.53.0891a17: 若捨佛所教 失於天人利 T2122_.53.0891a18: 及以大涅槃 無上第一樂 T2122_.53.0891a19: 説是偈已。即便捨*版持與上座。既授*版已。 T2122_.53.0891a20: 於時海神感其精誠。即接年少比丘置於岸 T2122_.53.0891a21: 上。海神合掌白比丘言。我今歸依堅持戒者。 T2122_.53.0891a22: 汝今遭是厄難之事。能持佛戒。海神説偈報 T2122_.53.0891a23: 曰 T2122_.53.0891a24: 汝眞是比丘 實是苦行者 T2122_.53.0891a25: 號爾爲沙門 汝實稱斯名 T2122_.53.0891a26: 由汝徳力故 衆伴及財寶 T2122_.53.0891a27: 得免大海難 一切安隱出 T2122_.53.0891a28: 汝言誓堅固 敬順佛所説 T2122_.53.0891a29: 汝是大勝人 能除衆患難 T2122_.53.0891b01: 我今當云何 而不加擁護 T2122_.53.0891b02: 見諦能持戒 斯事不爲難 T2122_.53.0891b03: 凡夫不毀禁 此乃名希有 T2122_.53.0891b04: 比丘處安隱 清淨自謹愼 T2122_.53.0891b05: 能不毀禁戒 此亦未爲難 T2122_.53.0891b06: 未獲於道迹 處於大悑畏 T2122_.53.0891b07: 捨己所愛命 護持佛教戒 T2122_.53.0891b08: 難爲而能爲 此最爲希有 T2122_.53.0891b09: 又論云。我昔曾聞。有一比丘。次第乞食。至穿 T2122_.53.0891b10: 珠家立於門外。時彼珠師爲於國王穿摩尼 T2122_.53.0891b11: 珠。比丘衣赤往映彼珠。其色紅赤。彼穿珠 T2122_.53.0891b12: 師。即入其舍。爲比丘取食。時有一鵝見珠赤 T2122_.53.0891b13: 色。其状似肉。即便呑之。珠師持食以施比丘。 T2122_.53.0891b14: 尋即覓珠不知所在。此珠價貴。珠師貧急語 T2122_.53.0891b15: 比丘言。得我珠耶。比丘恐殺鵝取珠。當設何 T2122_.53.0891b16: 計得免斯患。即説偈言 T2122_.53.0891b17: 我今護他命 身分受苦惱 T2122_.53.0891b18: 更無餘方便 唯以命代彼 T2122_.53.0891b19: 若言他持去 此言復不可 T2122_.53.0891b20: 説自得無過 不應作妄語 T2122_.53.0891b21: 我今捨身命 爲此鵝命故 T2122_.53.0891b22: 故縁我護戒 因用成解脱 T2122_.53.0891b23: 爾時珠師雖聞斯偈。語比丘言。若不見還汝 T2122_.53.0891b24: 徒受苦。終不相置。比丘即四向望無可恃怙。 T2122_.53.0891b25: 如鹿入圍莫知所趣。比丘無救亦復如是。爾 T2122_.53.0891b26: 時比丘即自歛身端正衣服。彼人語比丘言。 T2122_.53.0891b27: 汝今與我鬪耶。比丘答言。不共汝鬪。我自共 T2122_.53.0891b28: 結使鬪。又説偈言 T2122_.53.0891b29: 我捨身命時 墮地如乾薪 T2122_.53.0891c01: 當使人稱美 爲鵝能捨身 T2122_.53.0891c02: 亦使於後人 皆生憂苦惱 T2122_.53.0891c03: 而捨如此身 聞者勸精進 T2122_.53.0891c04: 修行於眞道 堅持於禁戒 T2122_.53.0891c05: 有便毀禁者 願樂於持戒 T2122_.53.0891c06: 時穿珠師即加打棒。以兩手并頭並皆被 T2122_.53.0891c07: 縛。四向顧望莫知所告。而作是念。生死受苦 T2122_.53.0891c08: 皆應如是。又説偈言 T2122_.53.0891c09: 我於過去世 婬盜捨身命 T2122_.53.0891c10: 如是不可數 羊鹿及六畜 T2122_.53.0891c11: 捨身不可計 彼時虚受苦 T2122_.53.0891c12: 爲戒捨身命 勝於毀禁戒 T2122_.53.0891c13: 假欲自擁護 會歸於當滅 T2122_.53.0891c14: 不如爲持戒 爲他護身命 T2122_.53.0891c15: 捨此危脆身 以取解脱命 T2122_.53.0891c16: 我著糞掃衣 乞食以爲業 T2122_.53.0891c17: 住止於樹下 以何因縁故 T2122_.53.0891c18: 乃當作盜賊 汝宜善觀察 T2122_.53.0891c19: 爾時珠師語比丘言。何用多語。遂加繋縛。倍 T2122_.53.0891c20: 更撾打。以繩急絞耳眼口鼻盡皆血出。時彼 T2122_.53.0891c21: 鵝者即來食血。珠師瞋忿打鵝即死。比丘問 T2122_.53.0891c22: 言。此鵝死活。珠師答言。鵝今死活。何足故 T2122_.53.0891c23: 問。時彼比丘即向鵝所。見鵝既死洟泣不 T2122_.53.0891c24: 樂。即向鵝説偈言 T2122_.53.0891c25: 我受諸苦惱 望使此鵝活 T2122_.53.0891c26: 今我命未絶 鵝在我前死 T2122_.53.0891c27: 我望護汝命 受是極辛苦 T2122_.53.0891c28: 何意汝先死 我果報不成 T2122_.53.0891c29: 珠師問比丘言。鵝今於汝竟是何親。愁惱乃 T2122_.53.0892a01: 爾。比丘答言。不滿我願所以不樂。珠師問 T2122_.53.0892a02: 言。欲作何願。比丘以偈答言 T2122_.53.0892a03: 菩薩往昔時 捨身以貿鴿 T2122_.53.0892a04: 我亦作是意 捨命欲代鵝 T2122_.53.0892a05: 我得最勝心 欲全此鵝命 T2122_.53.0892a06: 久住常安樂 由汝殺鵝故 T2122_.53.0892a07: 心願不滿足 T2122_.53.0892a08: 爾時比丘更具説已。珠師即開鵝腹而還得 T2122_.53.0892a09: 珠。既見珠已便擧聲號哭。語比丘言。汝護 T2122_.53.0892a10: 鵝命不惜於身。使我造此非法之事。即説偈 T2122_.53.0892a11: 言 T2122_.53.0892a12: 汝藏功徳事 如似灰覆火 T2122_.53.0892a13: 我以愚癡故 燒然數百身 T2122_.53.0892a14: 汝於佛標相 極爲甚相稱 T2122_.53.0892a15: 我以愚癡故 不能善觀察 T2122_.53.0892a16: 爲癡火所燒 願當暫留住 T2122_.53.0892a17: 少聽我懺悔 猶如脚跌者 T2122_.53.0892a18: 按地還得起 南無清淨行 T2122_.53.0892a19: 南無堅持戒 遭是極苦難 T2122_.53.0892a20: 不作毀缺行 不遇如是惡 T2122_.53.0892a21: 持戒非希有 要當値此苦 T2122_.53.0892a22: 能持禁戒者 是則名爲難 T2122_.53.0892a23: 爲鵝身受苦 不犯於禁戒 T2122_.53.0892a24: 此事實難有 懺悔既訖已 T2122_.53.0892a25: 即放比丘還 T2122_.53.0892a26: 又大莊嚴論説。有諸比丘。曠野中行。爲賊劫 T2122_.53.0892a27: 掠。剥脱衣裳。時此群賊懼諸比丘往告聚落。 T2122_.53.0892a28: 盡欲殺害。賊中一人先曾出家。語同伴言。今 T2122_.53.0892a29: 者何爲盡欲殺害。比丘之法不得傷草。今者 T2122_.53.0892b01: 以草繋諸比丘。彼畏傷故終不能得四向馳 T2122_.53.0892b02: 告。賊即以草而繋縛之。捨之而去。諸比丘等 T2122_.53.0892b03: 既被草縛。恐犯禁戒不得挽絶。身無衣服爲 T2122_.53.0892b04: 日所炙。蚊虻蠅蚤之所唼嬈。從旦被縛至於 T2122_.53.0892b05: 日夕。轉到日沒晦冥大暗。夜行禽獸交横馳 T2122_.53.0892b06: 走。甚可*悑畏。有老比丘語諸年少。説偈誡 T2122_.53.0892b07: 言 T2122_.53.0892b08: 若有智慧者 能堅持禁戒 T2122_.53.0892b09: 求人天涅槃 稱意而獲得 T2122_.53.0892b10: 名稱普聞知 一切咸供養 T2122_.53.0892b11: 必得人天樂 亦獲解脱果 T2122_.53.0892b12: 伊羅鉢龍王 以其毀禁戒 T2122_.53.0892b13: 損傷樹葉故 命終墮龍中 T2122_.53.0892b14: 諸佛悉不記 彼得出龍時 T2122_.53.0892b15: 能堅持禁戒 斯事爲其難 T2122_.53.0892b16: 戒相極衆多 分別曉了難 T2122_.53.0892b17: 如劍林棘叢 處中多傷毀 T2122_.53.0892b18: 愚劣不堪任 護持如此戒 T2122_.53.0892b19: 是諸比丘爲苦所逼。不得屈伸及以轉動。恐 T2122_.53.0892b20: 傷草命。唯當護戒至死不犯。即説偈言 T2122_.53.0892b21: 我等往昔來 造作衆惡業 T2122_.53.0892b22: 或得生人道 竊盜婬他妻 T2122_.53.0892b23: 王法受刑戮 計算不能數 T2122_.53.0892b24: 復受地獄苦 如是亦難計 T2122_.53.0892b25: 或受畜生身 牛羊及雞犬 T2122_.53.0892b26: 獐鹿禽獸等 爲他所殺害 T2122_.53.0892b27: 喪身無崖限 未曾有少利 T2122_.53.0892b28: 我等於今者 爲護聖戒故 T2122_.53.0892b29: 分捨是微命 必獲大利益 T2122_.53.0892c01: 我等今危厄 必定捨躯命 T2122_.53.0892c02: 若當命終後 生天受快樂 T2122_.53.0892c03: 若毀犯禁戒 現在惡名聞 T2122_.53.0892c04: 爲人所輕賤 命終墮惡道 T2122_.53.0892c05: 今當共立要 於此至歿命 T2122_.53.0892c06: 假使此日光 暴我身命乾 T2122_.53.0892c07: 我要持佛戒 終不中毀犯 T2122_.53.0892c08: 假使遇惡獸 掴裂我身手 T2122_.53.0892c09: 終不敢毀犯 釋師子禁戒 T2122_.53.0892c10: 我寧持戒死 不願犯戒生 T2122_.53.0892c11: 諸比丘等聞老比丘説是偈已。各正其身不 T2122_.53.0892c12: 動不搖。譬如大樹無風之時枝葉不動。時彼 T2122_.53.0892c13: 國王遇出畋獵。漸漸游行至諸比丘所繋之 T2122_.53.0892c14: 處。王遙見之心生疑惑。謂是露形尼揵子 T2122_.53.0892c15: 等。遣人往看。諸比丘等深生慚愧。障蔽其身 T2122_.53.0892c16: 使人審知釋子沙門。何以知之。右肩黒故。即 T2122_.53.0892c17: 便還白言。大王。彼是沙門。非爲尼*揵。即説 T2122_.53.0892c18: 偈言 T2122_.53.0892c19: 王今應當知 彼爲賊所劫 T2122_.53.0892c20: 慚愧爲草繋 如鉤制大象 T2122_.53.0892c21: 于時大王聞是事已。深生疑怪。默作是念。我 T2122_.53.0892c22: 今宜往彼比丘所。作是念已。即説偈言 T2122_.53.0892c23: 青草用繋手 猶如鸚鵡翅 T2122_.53.0892c24: 又如祠天羊 不動亦不搖 T2122_.53.0892c25: 雖知處危難 默住不傷草 T2122_.53.0892c26: 如林爲火焚 犛牛爲尾死 T2122_.53.0892c27: 説是偈已。往至其所。以偈問曰 T2122_.53.0892c28: 身體極丁壯 無病似有力 T2122_.53.0892c29: 以何因縁故 草繋不動搖 T2122_.53.0893a01: 汝等豈不知 身自有力耶 T2122_.53.0893a02: 爲祝所迷惑 爲是苦行耶 T2122_.53.0893a03: 爲自厭患身 願速説其意 T2122_.53.0893a04: 於是比丘。以偈答王曰 T2122_.53.0893a05: 守諸禁戒故 不敢挽頓絶 T2122_.53.0893a06: 佛説諸草木 悉是鬼神宅 T2122_.53.0893a07: 我等不敢違 是以不能絶 T2122_.53.0893a08: 如似*祝場中 爲蛇畫境界 T2122_.53.0893a09: 以神*祝力故 毒蛇不敢度 T2122_.53.0893a10: 牟尼尊畫界 我等不敢越 T2122_.53.0893a11: 我等雖護命 會歸於磨滅 T2122_.53.0893a12: 願以持戒死 終不犯戒生 T2122_.53.0893a13: 有徳及無徳 倶共捨壽命 T2122_.53.0893a14: 有徳慧命存 并復有名稱 T2122_.53.0893a15: 無徳喪慧命 亦復失名譽 T2122_.53.0893a16: 我等諸沙門 以持戒爲力 T2122_.53.0893a17: 於戒爲良田 能生諸功徳 T2122_.53.0893a18: 生天之梯蹬 名稱之種子 T2122_.53.0893a19: 得聖之橋津 諸利之首目 T2122_.53.0893a20: 誰有智慧者 欲壞戒徳瓶 T2122_.53.0893a21: 爾時國王聞説偈已。心甚歡喜。即爲比丘解 T2122_.53.0893a22: 草繋縛。而説偈言 T2122_.53.0893a23: 善哉能堅持 釋師子所説 T2122_.53.0893a24: 寧捨己身命 護法不毀犯 T2122_.53.0893a25: 我今亦歸命 如是顯大法 T2122_.53.0893a26: 歸依離熱惱 牟尼解脱尊 T2122_.53.0893a27: 堅持禁戒者 我今亦歸命
T2122_.53.0893b01: 隋沙門釋法充 T2122_.53.0893b02: 後南梁襄陽景空寺釋法聰。南陽新野人。 T2122_.53.0893b03: 卓然神正性潔如玉。蔬藿是甘無求滋饌。因 T2122_.53.0893b04: 至襄陽繖蓋山白馬泉。築室方丈。以爲栖心 T2122_.53.0893b05: 之宅。入谷兩所置蘭若舍。今巡山者尚識故 T2122_.53.0893b06: 基焉。初梁晋安王承風來問。將至禪室。馬騎 T2122_.53.0893b07: 相從。無故却退。王慚而返。夜感惡夢。後更 T2122_.53.0893b08: 再往。馬退如故。王乃潔齋躬盡虔敬。方得 T2122_.53.0893b09: 進見。初至寺側。但覩一谷猛火洞然。良久 T2122_.53.0893b10: 佇望。忽變爲水。經停傾仰。時水滅堂現。以 T2122_.53.0893b11: 事相詢。乃知爾時入水火定也。堂内所坐繩 T2122_.53.0893b12: 床兩邊。各有一虎。王不敢進聰乃以手按頭 T2122_.53.0893b13: 著地。閉其兩目召王令前。方得展禮。因告 T2122_.53.0893b14: 境内多弊虎災。請聰救援。聰即入定。須臾有 T2122_.53.0893b15: 十七大虎來至便與受三歸戒。勅勿犯暴百 T2122_.53.0893b16: 姓。又命弟子。以布繋諸虎頸。滿七日已當來 T2122_.53.0893b17: 於此。王至期日設齋衆集。諸虎亦至。便與 T2122_.53.0893b18: 飮食解布。遂爾無害。其日將王臨白馬泉。 T2122_.53.0893b19: 内有白龜。就聰手中取食。謂王曰。此是雄 T2122_.53.0893b20: 龍。又臨靈泉。有五色鯉魚。亦就手食。云此 T2122_.53.0893b21: 是雌龍。王與群吏嗟賞其事。大施而旋。有凶 T2122_.53.0893b22: 左右數十壯人。夜來欲劫所施之物。遇虎哮 T2122_.53.0893b23: 吼遮遏其道。又見大人倚立禪室。傍有松樹 T2122_.53.0893b24: 止到其膝。執金剛杵將有守護。竟夜迴遑 T2122_.53.0893b25: 日午方返。王怪其來方以事首。遂表奏聞。 T2122_.53.0893b26: 初聰住禪堂。毎有白鹿白雀馴服栖止。行 T2122_.53.0893b27: 往所及慈救爲先。因見屠者驅猪百餘頭。聰 T2122_.53.0893b28: 三告曰。解脱首楞嚴。猪遂繩解散去。諸屠 T2122_.53.0893b29: 大怒。將事加手。並仡然不動。便歸悔過罪。 T2122_.53.0893c01: 因斷殺業。又於漢水漁人牽網。如前三告。引 T2122_.53.0893c02: 網不得。方復歸心空網而返。又荊州苦旱。長 T2122_.53.0893c03: 沙寺遣僧至聰所請雨。使還大降。陂池皆滿。 T2122_.53.0893c04: 後卒於江陵天宮寺。即是梁太初年也。其 T2122_.53.0893c05: 寺現有碑記 T2122_.53.0893c06: 隋江州廬山化城寺釋法充。俗姓畢。九江人 T2122_.53.0893c07: 也。常誦法華大品。末住廬山半頂化城寺修 T2122_.53.0893c08: 定。自非僧事未嘗安履。毎勸僧衆無以女人 T2122_.53.0893c09: 入寺。上損佛化下墜俗謠。然以寺基事重有 T2122_.53.0893c10: 不從者。充歎曰。生不値佛已是罪縁。正教 T2122_.53.0893c11: 不行義須早死。何慮方土不奉戒乎。遂於此 T2122_.53.0893c12: 山香鑪峰。自投而下。誓粉身骨。用生淨土。便 T2122_.53.0893c13: 於中虚頭忽倒上。冉冉而下處於深谷。不損 T2122_.53.0893c14: 一毛。寺衆不知。後有人上峰頂路望下。千 T2122_.53.0893c15: 有餘仞聞人語聲。就而尋之。乃是充也。身 T2122_.53.0893c16: 命猶存口誦如故。迎還至寺。僧感死諫爲斷 T2122_.53.0893c17: 女人。經于六年方乃卒也。時屬隆暑屍不臭
T2122_.53.0893c21: 引證部 T2122_.53.0893c22: 述意部第一 T2122_.53.0893c23: 蓋聞。忍之爲徳最是尊上。持戒苦行所不能 T2122_.53.0893c24: 及。是以羼提比丘。被刑殘而不恨。忍辱仙 T2122_.53.0893c25: 主。受割截而無瞋。且慈悲之道。救拔爲先。 T2122_.53.0893c26: 菩薩之懷。愍惻爲用。常應遍游地獄代其受 T2122_.53.0893c27: 苦。廣度衆生施以安樂。豈容微復觸惱大生 T2122_.53.0893c28: 瞋恨。乃至惡眼出聲慘顏厲色。遂相捶打便 T2122_.53.0893c29: 以杖加。或父子兄弟自相損害。朋友眷屬反 T2122_.53.0894a01: 更侵傷。惡逆甚於鴟梟。含毒逾於蜂蠆。所 T2122_.53.0894a02: 以歴劫怨讎生生不絶也 T2122_.53.0894a03: 勸忍部第二 T2122_.53.0894a04: 如菩薩藏經云。夫忿恚者。速能損害百千大 T2122_.53.0894a05: 劫所集善根。若能善根爲瞋害已。復當經 T2122_.53.0894a06: 於百千大劫方始勤苦修行聖道。若如是者。 T2122_.53.0894a07: 阿耨菩提極難可得。是故我當被忍辱鎧。以 T2122_.53.0894a08: 堅固力摧忿恚軍。舍利子。我今爲汝廣説其 T2122_.53.0894a09: 事。我念過去。爲大仙人。名修行處。時有惡 T2122_.53.0894a10: 魔。化作五百健罵丈夫。常尋逐我興諸惡 T2122_.53.0894a11: 罵。晝夜去來行住坐臥僧坊靜室聚落俗家。 T2122_.53.0894a12: 若在街衖。若空閑處。隨我坐立。是諸化魔 T2122_.53.0894a13: 以麁惡言毀罵訶責。滿五百年未曾休廢。舍 T2122_.53.0894a14: 利子。我自憶昔五百歳中爲諸魔羅之所訶 T2122_.53.0894a15: 毀。未曾於彼起微恨心。*常興慈救而用觀 T2122_.53.0894a16: 察 T2122_.53.0894a17: 又成實論云。惡口罵辱小人不堪如石雨鳥。 T2122_.53.0894a18: 惡口罵詈大人堪受如華雨象。行者常觀前 T2122_.53.0894a19: 人本末因縁。或於過去爲我父母養育我身。 T2122_.53.0894a20: 不避罪福。未曾報恩。何須起瞋。或爲兄弟妻 T2122_.53.0894a21: 子眷屬。或是聖人昔爲善友。凡情不識何須 T2122_.53.0894a22: 加毀 T2122_.53.0894a23: 又攝論云。由觀五義以除瞋恚一觀一切衆 T2122_.53.0894a24: 生。無始已來於我有恩。二觀一切衆生。*常 T2122_.53.0894a25: 念念滅。何人能損何人被損。三觀唯法無衆 T2122_.53.0894a26: 生有何能損及所損。四觀一切衆生皆自受 T2122_.53.0894a27: 苦。云何復欲加之以苦。五觀一切衆生皆是 T2122_.53.0894a28: 我子。云何於中欲生損害。由此五觀故能滅 T2122_.53.0894a29: 瞋 T2122_.53.0894b01: 又報恩經云。假使熱鐵輪在我頂上旋。終不 T2122_.53.0894b02: 爲此苦而發於惡心 T2122_.53.0894b03: 成論云。行慈心者。臥安覺安。不見惡夢。天 T2122_.53.0894b04: 護人愛。不毒不兵。水火不喪 T2122_.53.0894b05: 又四分律偈云 T2122_.53.0894b06: 忍辱第一道 佛説無爲最 T2122_.53.0894b07: 出家惱他人 不名爲沙門 T2122_.53.0894b08: 又遺教經云。能行忍者。乃可名爲有力大人 T2122_.53.0894b09: 又經云。見人之過口不得言。己身有惡則應 T2122_.53.0894b10: 發露 T2122_.53.0894b11: 又書云。聞人之過如聞父母之名。耳可得聞 T2122_.53.0894b12: 口不得言 T2122_.53.0894b13: 又經云。讃人之善不言己美 T2122_.53.0894b14: 又書云。君子揚人之美不伐其善 T2122_.53.0894b15: 又經云。布施不望彼報。若得人惠。毫髮已上 T2122_.53.0894b16: 皆當*祝願慚愧奉受 T2122_.53.0894b17: 又書云。公子有徳於人。願公子忘之。人有徳 T2122_.53.0894b18: 於公子。願公子勿忘 T2122_.53.0894b19: 又云。施人愼勿念。受施愼勿忘 T2122_.53.0894b20: 又經云。恕己可爲喩。勿殺勿行杖 T2122_.53.0894b21: 又書云。己所不欲勿施於人。當知内外之 T2122_.53.0894b22: 教其本均同。雖形有黒白。然立行無殊。若乖 T2122_.53.0894b23: 斯旨便同鄙俗何依内外。如經云。佛爲衆生 T2122_.53.0894b24: 説法斷除無明暗惑。猶若良醫隨疾授藥。是 T2122_.53.0894b25: 名内教 T2122_.53.0894b26: 又書云天道無親唯仁是興。是名外教 T2122_.53.0894b27: 又若出家之人能觀苦空無常無我。厭離生 T2122_.53.0894b28: 死志求出世。是爲依内。若乖斯行翻爲外 T2122_.53.0894b29: 俗。在家之人。若能厭捨俗情欣慕高志。專 T2122_.53.0894c01: 崇三寶修持四徳。奉行孝悌仁義禮智。貞和 T2122_.53.0894c02: 愛敬。能行斯行。翻同爲内。若違斯旨還同 T2122_.53.0894c03: 外道。在俗之人。能隨内教。便寤眞理心常 T2122_.53.0894c04: 會道。漸進勝途至趣菩提。既知如是。欲行 T2122_.53.0894c05: 此行。唯須自卑。推徳與他。如拭塵巾。攬垢 T2122_.53.0894c06: 向己。持淨與人。故經云。退而得者佛道也 T2122_.53.0894c07: 故書云。君子讓而得之爲是義故。常須進勝 T2122_.53.0894c08: 他人。*常須剋責己躬也 T2122_.53.0894c09: 忍徳部第三 T2122_.53.0894c10: 如大寶積經云。第三忍辱有十事。一不觀於 T2122_.53.0894c11: 我及我所相。二不念種性。三破除憍慢。四 T2122_.53.0894c12: 惡來不報。五觀無常想。六修於慈悲。七心不 T2122_.53.0894c13: 放逸。八捨於飢渇苦樂等事。九斷除瞋恚。十 T2122_.53.0894c14: 修習智慧。若人能成如是十事。當知是人能 T2122_.53.0894c15: 修於忍 T2122_.53.0894c16: 又月燈三昧經云。佛言。若有菩薩住於慈忍。 T2122_.53.0894c17: 有十種利益。何等爲十。一火不能燒。二刀不 T2122_.53.0894c18: 能割。三毒不能中。四水不能漂。五爲非人所 T2122_.53.0894c19: 護。六得身相莊嚴。七閉諸惡道。八隨其所樂 T2122_.53.0894c20: 生於梵天。九晝夜常安。十其身不離喜樂。又 T2122_.53.0894c21: 私呵三昧經云。佛言。忍有六事。得一切智。 T2122_.53.0894c22: 何等爲六。一得身力。二得口力。三得意力。四 T2122_.53.0894c23: 得神足力。五得道力。六得慧力 T2122_.53.0894c24: 又六度集經云。復有四種忍辱具足智慧。何 T2122_.53.0894c25: 等爲四。一於求法時忍他惡罵。二於求法時 T2122_.53.0894c26: 不避飢渇寒熱風雨。三於求法時隨順和尚 T2122_.53.0894c27: 阿闍梨行。四於求法時能忍空無相無願 T2122_.53.0894c28: 又比丘避女人惡名經偈云 T2122_.53.0894c29: 雖聞多惡名 苦行者忍之 T2122_.53.0895a01: 不應苦自言 亦不應起惱 T2122_.53.0895a02: 聞聲恐*悑者 是則林中獸 T2122_.53.0895a03: 是輕躁衆生 不成出家法 T2122_.53.0895a04: 仁者當堪耐 下中上惡聲 T2122_.53.0895a05: 執心堅住者 是則出家法 T2122_.53.0895a06: 不由他人語 令汝成劫賊 T2122_.53.0895a07: 亦不由他語 令汝得羅漢 T2122_.53.0895a08: 如汝自知己 諸天亦復知 T2122_.53.0895a09: 引證部第四 T2122_.53.0895a10: 如五分律云。佛告諸比丘。過去世時。阿練 T2122_.53.0895a11: 若池水邊有二雁。與一龜共結親友。後時池 T2122_.53.0895a12: 水涸竭。二雁作是議言。今此池水涸竭。親 T2122_.53.0895a13: 友必受大苦。議已語龜言。此池水涸竭。汝 T2122_.53.0895a14: 無濟理。可銜一木。我等各銜一頭。將汝著 T2122_.53.0895a15: 大水處。銜木之時愼不可語。即便銜之。經 T2122_.53.0895a16: 過聚落。諸小兒見皆言。雁銜龜去。龜即瞋 T2122_.53.0895a17: 言。何預汝事。即便失木。墮地而死。爾時世尊 T2122_.53.0895a18: 因此説偈言 T2122_.53.0895a19: 夫士之生 斧在口中 所以斫身 T2122_.53.0895a20: 由其惡言 應毀反譽 應譽反毀 T2122_.53.0895a21: 自受其殃 終無復樂 T2122_.53.0895a22: 佛言。龜者調達是也。昔以瞋語致有死苦。今 T2122_.53.0895a23: 復瞋罵如來墮大地獄 T2122_.53.0895a24: 又法句喩經云。昔者羅雲未得道時。心性麁 T2122_.53.0895a25: 獷言少誠信。佛勅羅雲。汝到賢提精舍中住。 T2122_.53.0895a26: 守口攝意勤修經戒。羅雲奉教作禮而去。住 T2122_.53.0895a27: 九十日慚愧自悔。晝夜不息。佛往見之。羅 T2122_.53.0895a28: 雲歡喜趣前禮佛。安繩床坐。佛踞繩床。告 T2122_.53.0895a29: 羅雲曰。澡槃取水。爲吾洗足。羅雲受教爲 T2122_.53.0895b01: 佛洗足。洗足已訖佛語羅雲。汝見澡*槃中 T2122_.53.0895b02: 洗足水不。羅雲白佛。唯然見之。佛語羅雲。 T2122_.53.0895b03: 此水可用食飮以不。羅雲白言。不可復用。 T2122_.53.0895b04: 所以者何。此水本實清淨。今以洗足受於塵 T2122_.53.0895b05: 垢。是故不可復用。佛語羅雲。汝亦如是。雖 T2122_.53.0895b06: 爲吾子國王之孫。捨世榮祿得爲沙門。不念 T2122_.53.0895b07: 精進攝身守口。三毒垢穢充滿胸懷。亦如此 T2122_.53.0895b08: 水不可復用。佛語羅雲。棄澡*槃中水。羅雲 T2122_.53.0895b09: 即棄。佛語羅雲。澡*槃雖空可用盛飮食不 T2122_.53.0895b10: 耶。白佛言。不可復用。所以然者。用有澡*槃 T2122_.53.0895b11: 之名曾受不淨故。佛語羅雲。汝亦如是。雖 T2122_.53.0895b12: 爲沙門。口無誠信。心性剛強。不念精進。曾 T2122_.53.0895b13: 受惡名。亦如澡*槃不中盛食。佛以足指撥 T2122_.53.0895b14: 却澡*槃。應時輪轉而走自跳而墮。數返乃 T2122_.53.0895b15: 止。佛語羅雲。汝寧惜澡*槃恐破不。羅雲白 T2122_.53.0895b16: 佛。洗足之器賤價之物。意中雖惜不大殷勤。 T2122_.53.0895b17: 佛語羅雲。汝亦如是。雖爲沙門不攝身口。麁 T2122_.53.0895b18: 言惡説多所中傷。衆所不愛智者不惜。身死 T2122_.53.0895b19: 神去輪轉三塗。自生苦惱。無量諸佛賢聖所 T2122_.53.0895b20: 不愛惜。亦如汝言不惜澡*槃。羅雲聞之慚愧 T2122_.53.0895b21: *悑悸。譬如戰象兩牙二耳四脚及尾九兵皆 T2122_.53.0895b22: 嚴先須護鼻。所以者何。象鼻軟脆中箭即死。 T2122_.53.0895b23: 人犯九惡唯當護口。所以護口。當畏三塗十 T2122_.53.0895b24: 惡盡犯。不護口者如象損鼻。人犯十惡不惟 T2122_.53.0895b25: 三塗毒痛辛苦。即説偈云 T2122_.53.0895b26: 我如象鬪 不恐中箭 常以誠信 T2122_.53.0895b27: 度無戒人 譬象調伏 可中王乘 T2122_.53.0895b28: 調爲尊人 乃受誠信 T2122_.53.0895b29: 羅雲聞佛懇惻之誨。感激自厲剋骨不忘。 T2122_.53.0895c01: 精進柔和懷忍如地。識想靜寂即得阿羅漢 T2122_.53.0895c02: 道 T2122_.53.0895c03: 又羅雲忍辱經云。爾時羅雲向一不信婆羅 T2122_.53.0895c04: 門家乞食。悋惜不與。羅雲被打頭破血出。復 T2122_.53.0895c05: 撮沙投鉢中。羅雲含忍心不加報。即持鉢 T2122_.53.0895c06: 至河洗頭鉢已。而自説云。我自行分衞。無 T2122_.53.0895c07: 事横忓我。我痛斯須間。奈彼長苦何。猶如 T2122_.53.0895c08: 利劍割臭屍。臭屍不知痛。非劍之不利。又如 T2122_.53.0895c09: 天甘露飼彼溷猪食。溷猪捨之走。非是甘露 T2122_.53.0895c10: 之不美。我以佛眞言訓世凶愚。凶愚不思。豈 T2122_.53.0895c11: 不然乎。還已白佛佛言。夫惡心之興。是已 T2122_.53.0895c12: 之衰。輕薄惡人。命終于夜半。當入無擇地獄 T2122_.53.0895c13: 之中。獄鬼加痛。毒無不至。八萬四千歳其壽 T2122_.53.0895c14: 乃終。魂神更受含毒蟒身。毒還自害。其身 T2122_.53.0895c15: 終而復始。續受蝮形。常食沙土。萬歳乃畢。 T2122_.53.0895c16: 以瞋恚意向持戒人。故受毒身。以沙土投鉢 T2122_.53.0895c17: 中故。世世食沙土而死。罪畢爲人。母懷之時 T2122_.53.0895c18: 當有重病。家中日耗。兒生鈍頑。都無手足。 T2122_.53.0895c19: 其親驚怪。皆曰何妖來爲不祥。即取捐之著 T2122_.53.0895c20: 于四衢。路人往來無不愕然。競以瓦石刀杖 T2122_.53.0895c21: 撃頭。陷腦窮苦旬日乃死。死後魂靈即復更 T2122_.53.0895c22: 生。輒無手足。鈍頑如前。經五百世重罪乃 T2122_.53.0895c23: 畢。後生爲人常有頭痛之患。夫人處世不能 T2122_.53.0895c24: 忍者。所生之處不値佛世。違法遠僧。常在三 T2122_.53.0895c25: 塗。若蒙餘福。得出爲人。禀性常愚凶虐自 T2122_.53.0895c26: 逐。爲人醜陋衆所惡憎。生輒貧窮聖賢不 T2122_.53.0895c27: 祐 T2122_.53.0895c28: 又雜阿含經云。爾時尊者舍利弗。大目揵 T2122_.53.0895c29: 連。住耆闍崛山中。時尊者舍利弗新髮。時 T2122_.53.0896a01: 有伽吒及優波伽吒鬼。優波伽吒鬼見尊者 T2122_.53.0896a02: 舍利弗新鬚髮。語伽吒鬼言。我今當往打 T2122_.53.0896a03: 彼沙門頭。伽吒鬼言。汝莫作是語。此沙門大 T2122_.53.0896a04: 徳大力。汝莫起瞋長夜得大不饒益苦。如是 T2122_.53.0896a05: 再三説。時優波伽吒鬼再三不用伽吒鬼語。 T2122_.53.0896a06: 即以手打尊者舍利弗頭。打已尋自言。喚燒 T2122_.53.0896a07: 我伽吒煮我伽吒。再三喚已陷入地中。墮阿 T2122_.53.0896a08: 鼻地獄。目連聞舍利弗爲鬼所打。即往問 T2122_.53.0896a09: 言。云何尊者苦痛可忍不。舍利弗答言。尊者 T2122_.53.0896a10: 目連雖復苦痛意能堪忍。不至大苦。目連語 T2122_.53.0896a11: 舍利弗言。奇哉尊者舍利弗。眞爲大徳大力。 T2122_.53.0896a12: 此鬼若以手打耆闍崛山者。能令碎如糠糩。 T2122_.53.0896a13: 況復打人而不苦痛。爾時舍利弗語目連。我 T2122_.53.0896a14: 實不大苦痛。時舍利弗大目揵連。共相慰勞。 T2122_.53.0896a15: 時世尊以天耳聞其語聲已。即説偈言 T2122_.53.0896a16: 其心如剛石 堅住不傾動 T2122_.53.0896a17: 染著心已離 瞋者不反報 T2122_.53.0896a18: 若如此修心 何有苦痛憂 T2122_.53.0896a19: 又新婆沙論云。曾聞過去此賢劫中。有王名 T2122_.53.0896a20: 羯利。時有仙人。號爲忍辱。住一林中勤修苦 T2122_.53.0896a21: 行。時羯利王除去男子。與内宮眷屬作諸伎 T2122_.53.0896a22: 樂。游戲林間縱意娯樂。經久疲厭而便睡眠。 T2122_.53.0896a23: 内宮諸女爲華果故游諸林間。遙見仙人。於 T2122_.53.0896a24: 自所止端身靜思。便馳趣之。皆集其所。到 T2122_.53.0896a25: 已頂禮圍繞而坐。仙人即爲説欲之過。所謂 T2122_.53.0896a26: 諸欲皆是不淨臭穢之法。是可呵責。是可厭 T2122_.53.0896a27: 患。誰有智者當習近之。諸姉皆應生厭捨離。 T2122_.53.0896a28: 王從睡覺不見諸女。便作是念。將無有人誘 T2122_.53.0896a29: 奪去耶。即拔利劍處處求覓。乃見諸女在仙 T2122_.53.0896b01: 人邊圍繞而坐。生大瞋恚。是何大鬼誘我諸 T2122_.53.0896b02: 女。即前問之。汝是誰耶。答言。我是仙人。復 T2122_.53.0896b03: 問。在此作何事耶。答言。修忍辱道。王作是 T2122_.53.0896b04: 念。此人見我瞋故便言我修忍辱。我今試之。 T2122_.53.0896b05: 即復問言。汝得非想非非想處定耶。答言。不 T2122_.53.0896b06: 得。次第責問。乃至汝得初靜慮耶。答言。不得。 T2122_.53.0896b07: 王倍瞋忿。語言。汝是未離欲人。云何恣情觀 T2122_.53.0896b08: 我諸女。復言我是修忍辱人。可申一臂試 T2122_.53.0896b09: 能忍不。爾時仙人便申一臂。王以利劍斬之。 T2122_.53.0896b10: 如斷藕根墮於地上。王復責問。汝是何人。答 T2122_.53.0896b11: 言。我是修忍辱人。時王復命申餘一臂。即復 T2122_.53.0896b12: 斬之。如前責問。仙人亦如前答言。我是修忍 T2122_.53.0896b13: 辱人。如是次斬兩足復截兩耳。又割其鼻。一 T2122_.53.0896b14: 一責問答皆如前。令仙人身七分墮地。作七 T2122_.53.0896b15: 瘡已王心便止。仙人告言。王今何故自生疲 T2122_.53.0896b16: 厭。假使斷我一切身分。猶如芥子乃至微塵。 T2122_.53.0896b17: 我亦不生一念瞋忿。所言忍辱終無有二。復 T2122_.53.0896b18: 發是願。如汝今日我實無辜。而斷我身令成 T2122_.53.0896b19: 七分。作七瘡孔。我未來世得阿耨菩提時。以 T2122_.53.0896b20: 大悲心不待汝請。最初令汝修七種道。斷七 T2122_.53.0896b21: 隨眠。當知爾時忍辱仙人者。即今世尊釋迦 T2122_.53.0896b22: 牟尼是。羯利王者。即今具壽憍陳那是。是 T2122_.53.0896b23: 故憍陳那見聖諦已。佛以神力除彼闇障。令 T2122_.53.0896b24: 其憶念過去世時。使便自見爲羯利王佛爲 T2122_.53.0896b25: 仙人。自以利劍斷佛七支作七瘡孔。佛不瞋 T2122_.53.0896b26: 恨*反以誓願欲饒益之。佛豈違背昔願。憍陳 T2122_.53.0896b27: 那聞已極懷恥愧。合掌恭敬 T2122_.53.0896b28: 法苑珠林卷第八十二 T2122_.53.0896b29: T2122_.53.0896c01: T2122_.53.0896c02: T2122_.53.0896c03: T2122_.53.0896c04: *西明寺沙門釋道*世撰 T2122_.53.0896c05: 六度篇第八十五之四
T2122_.53.0896c08: 述意部第一 T2122_.53.0896c09: 夫忍行之情猶昧。審的之旨未顯。所以策墮 T2122_.53.0896c10: 令心不懈。是故經曰。汝等比丘。當勤精進。 T2122_.53.0896c11: 十力慧日既已潜沒。汝等當爲無明所覆。又 T2122_.53.0896c12: 言。闡提之人屍臥終日。當言成道無有是處。 T2122_.53.0896c13: 釋論云。在家懈怠失於俗利。出家懶*墮喪 T2122_.53.0896c14: 於法寶。是以斯那勇猛諸佛稱揚。迦葉精奇 T2122_.53.0896c15: 如來述讃。書云。夙興夜寐。竭力致身。乃曰 T2122_.53.0896c16: 忠臣。方稱孝子。故知放逸懈怠之所不尚。精 T2122_.53.0896c17: 進劬勞無時不可。豈得恣其愚懷縱情憍蕩。 T2122_.53.0896c18: 致使善根種子不復開敷。道樹枝條彌加枯 T2122_.53.0896c19: 瘁。況復命屬死王名繋幽府。奄歸長夜頓罷 T2122_.53.0896c20: 資糧。冥曹拷問將何酬答。當於此時悔恨 T2122_.53.0896c21: 何及。是故令者勸諸行人。聞身餘力預備前 T2122_.53.0896c22: 糧。常須檢校三業。勿令違於六時。毎於晝 T2122_.53.0896c23: 夜。從旦至中。從中至暮。從暮至夜。從夜至 T2122_.53.0896c24: 曉。乃至一時一剋。一念一刹那。檢校三業。 T2122_.53.0896c25: 幾心行善。幾心行惡。幾心行孝。幾心行逆。幾 T2122_.53.0896c26: 心行厭離財色心。幾心行貪著財色心。幾心 T2122_.53.0896c27: 行人天善根業。幾心行三塗不善業。幾心厭 T2122_.53.0896c28: 離名聞著我心。幾心貪求名聞著我心。幾心 T2122_.53.0896c29: 欣修三乘出世心。幾心輕慢三乘深樂世間 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 886 887 888 889 890 891 892 893 894 895 896 897 898 899 900 901 [行番号:有/無] [返り点:有/無] [CITE] |