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T2122_.53.0921a02:

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T2122_.53.0921a03:

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T2122_.53.0921a04: 法苑珠林卷第八十六
T2122_.53.0921a05:
T2122_.53.0921a06:
T2122_.53.0921a07:
T2122_.53.0921a08: 法苑珠林卷第八十七
T2122_.53.0921a09: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0921a10:

受戒篇第八十七　

此有七部

T2122_.53.0921a11:   述意部　勸持部　三歸部　五戒部
T2122_.53.0921a12: 八戒部　十善部　三聚部
T2122_.53.0921a13: 述意部第一
T2122_.53.0921a14: 夫三界無安。猶如火宅。拔苦與樂。必須崇戒。
T2122_.53.0921a15: 經喩多種。且述三五。能渉遠路。喩之脚足。勝
T2122_.53.0921a16: 持一切。喩之大地。生長萬物。喩之時雨。善療
T2122_.53.0921a17: 衆病。喩之良醫。能消飢渇。喩之甘露。接濟沈
T2122_.53.0921a18: 溺。喩之橋梁。運度大海。喩之浮嚢。照除昏
T2122_.53.0921a19: 暗。喩之燈光。防非止惡。喩之戒善。歸趣解
T2122_.53.0921a20: 脱。終籍尸羅。莊飾法身。喩之瓔珞。如是之
T2122_.53.0921a21: 喩。亦有無量。豈不敬之。勵意奉持也
T2122_.53.0921a22: 勸持部第二
T2122_.53.0921a23: 如涅槃經云。欲見佛性證大涅槃。必須深心
T2122_.53.0921a24: 修持淨戒。若毀淨戒是魔眷屬。非我弟子。又
T2122_.53.0921a25: 大品經云。我若不持戒當墮三惡道中尚不得
T2122_.53.0921a26: 人身。況能成就衆生。淨佛國土具一切種智。
T2122_.53.0921a27: 又薩遮尼揵子經云。我若不持戒乃至不得
T2122_.53.0921a28: 疥癘野干身。何況當得功徳之身。又華嚴經
T2122_.53.0921a29: 偈云
T2122_.53.0921b01:     戒是無上菩提本應當具足持淨戒
T2122_.53.0921b02:     若能堅持於禁戒則是如來所讃歎
T2122_.53.0921b03: 又月燈三昧經。佛説偈言
T2122_.53.0921b04:     雖有色壽及多聞若無戒智猶禽獸
T2122_.53.0921b05:     雖處卑下少聞見能持淨戒名勝士
T2122_.53.0921b06: 又遺教經云。戒是正順解脱之本。又持此戒
T2122_.53.0921b07: 得生諸禪定。又奉此戒是汝大師。若我住世
T2122_.53.0921b08: 無異此也。又智度論云。若求大利當堅持戒。
T2122_.53.0921b09: 如惜重寶。如護身命。以戒是一切善法住處。
T2122_.53.0921b10: 又如無足欲行。無翅欲飛。無船欲濟。是不可
T2122_.53.0921b11: 得。若無淨戒欲得妙果。亦復如是。若棄捨此
T2122_.53.0921b12: 戒。雖復山居服藥食草與禽獸無異。若能持
T2122_.53.0921b13: 戒。香聞十方。名聲遠布。天人愛敬。所願皆
T2122_.53.0921b14: 得。持戒之人壽終之時。刀風解身筋脈斷
T2122_.53.0921b15: 絶心不怖畏。又地持論云。三十二相無差別
T2122_.53.0921b16: 因。皆持戒所得。若不持戒尚不得下賤人身。
T2122_.53.0921b17: 況復大人相報。又成實論云。道品樓觀以戒
T2122_.53.0921b18: 爲郭。禪定心城以戒爲柱。要佩戒印得入善
T2122_.53.0921b19: 衆。又薩婆多論云。佛告比丘。戒有四義。故
T2122_.53.0921b20: 毀者重於餘經。一戒是佛法平地。萬善由之
T2122_.53.0921b21: 生長。二一切佛子皆依戒住。若無戒者則無
T2122_.53.0921b22: 所依。一切衆生由戒而有。三戒是趣涅槃之
T2122_.53.0921b23: 初門。若無戒者則無由得入泥洹城。四戒是
T2122_.53.0921b24: 佛法瓔珞。能莊嚴佛法也。又何故律初集。
T2122_.53.0921b25: 以勝故。祕故。但諸契經不擇時人説而得名
T2122_.53.0921b26: 經。律則不爾。唯佛自説。要在僧中。故勝也。
T2122_.53.0921b27: 又依涅槃經云。如圓護持戒乃至沒命終不
T2122_.53.0921b28: 故犯。佛説喩云。如一羅刹隨度海者總乞浮
T2122_.53.0921b29: 嚢。度者答言。寧殺身命浮嚢叵得。羅刹復
T2122_.53.0921c01: 言。不肯全施見惠其半。彼人爾時亦不施與。
T2122_.53.0921c02: 如是展轉乞微塵許。彼人爾時乃至微塵亦
T2122_.53.0921c03: 不施與。菩薩摩訶薩持禁戒時亦復如是。煩
T2122_.53.0921c04: 惱羅刹教化菩薩令犯四重。護餘輕者菩薩
T2122_.53.0921c05: 不隨。勸犯僧殘菩薩不許。勸犯波逸提菩薩
T2122_.53.0921c06: 不肯。勸犯提舍尼菩薩不肯。勸犯突吉羅菩
T2122_.53.0921c07: 薩不隨。故經云。菩薩摩訶薩持四重禁及突
T2122_.53.0921c08: 吉羅。敬重堅固等無差別。作是願言。寧以
T2122_.53.0921c09: 此身投於熾然猛火深坑。終不毀犯三世諸
T2122_.53.0921c10: 佛禁戒。與居士女等而行不淨。復作是願。寧
T2122_.53.0921c11: 以熱鐵周匝纒身。終不敢以破戒之身受於
T2122_.53.0921c12: 信心檀越衣服。復作是願。寧以此口呑熱鐵
T2122_.53.0921c13: 丸。終不敢以破戒之口食於信心檀越飮食。
T2122_.53.0921c14: 復作是願。寧臥此身大熱鐵上。終不敢以破
T2122_.53.0921c15: 戒之身受信心檀越床臥敷具。復作是願。寧
T2122_.53.0921c16: 以此身受三百鉾。終不敢以破戒之身受信
T2122_.53.0921c17: 心檀越醫藥。復作是願。寧以此身投熱鐵 &T055114;

。
T2122_.53.0921c18: 終不敢以破戒之身受信心檀越房舍。復作
T2122_.53.0921c19: 是願。寧以鐵椎打碎此身令如微塵。終不敢
T2122_.53.0921c20: 以破戒之身受信心檀越禮拜。復作是願。寧
T2122_.53.0921c21: 以熱鐵挑其兩目。不以染心貪視好色。寧以
T2122_.53.0921c22: 鐵錐遍耳攙剌。不以染心聽受諸聲。寧以
T2122_.53.0921c23: 利刀割去其鼻。不以染心貪著諸香。寧以利
T2122_.53.0921c24: 刀割去其舌。不以染心貪著美味。寧以利斧
T2122_.53.0921c25: 斬斫其身。不以染心貪著諸觸。何以故。以
T2122_.53.0921c26: 是因縁能令行者墮於地獄餓鬼畜生。又發
T2122_.53.0921c27: 願言。菩薩護持如是諸禁戒已。悉以施與一
T2122_.53.0921c28: 切衆生。願令衆生得清淨戒。不折戒。不退
T2122_.53.0921c29: 戒。隨順戒。畢竟戒。具足成就波羅蜜戒。菩薩
T2122_.53.0922a01: 摩訶薩修持如是清淨戒時。即得住於初不
T2122_.53.0922a02: 動地
T2122_.53.0922a03: 述曰。菩薩既能如是堅持禁戒得不退果。今
T2122_.53.0922a04: 勸道俗有能仰慕者。從受三聚淨戒十無盡
T2122_.53.0922a05: 戒二十四戒在家出家所有諸戒。如二百五
T2122_.53.0922a06: 十戒五百戒等。悉能圓護。是眞佛子。開佛
T2122_.53.0922a07: 性門。入涅槃道
T2122_.53.0922a08: 又十輪經云。或有戒壞見不壞於聖道中堪
T2122_.53.0922a09: 任法器。四句分別。思意可知。故涅槃經云。
T2122_.53.0922a10: 於乘緩者乃名爲緩。於戒緩者不名爲緩。亦
T2122_.53.0922a11: 有四句分別可知。又辯意長者子經云。佛爲
T2122_.53.0922a12: 辯意長者子。要有五事行得生天。以偈頌
T2122_.53.0922a13: 曰
T2122_.53.0922a14:     不殺得長壽無病常解脱
T2122_.53.0922a15:     一切受天位身安光影至
T2122_.53.0922a16:     不盜常大富自然錢財寶
T2122_.53.0922a17:     七寶爲宮殿娯樂心常好
T2122_.53.0922a18:     男女倶不婬身體香潔淨
T2122_.53.0922a19:     所生常端正徳行自然明
T2122_.53.0922a20:     不欺口氣香言語常聰明
T2122_.53.0922a21:     談論不吃蹇所説衆奉用
T2122_.53.0922a22:     酒食不過口無有誤亂意
T2122_.53.0922a23:     若當所生處天人常奉侍
T2122_.53.0922a24:     若其壽終後二十五神迎
T2122_.53.0922a25:     五福自然來光影甚煒燁
T2122_.53.0922a26: 又大莊嚴論云。昔有旃陀利家生其七男。六
T2122_.53.0922a27: 兄並得須陀洹道。唯小者故處凡夫。母人旃
T2122_.53.0922a28: 陀利身得阿那含果。兄弟七人盡持五戒。彼
T2122_.53.0922a29: 國常儀栴陀利行殺。國中男女犯殺盜婬及
T2122_.53.0922b01: 餘重罪。盡使旃陀利殺之。時國王召彼大兄
T2122_.53.0922b02: 言。有應死之徒汝行殺之。其拜自陳。特願
T2122_.53.0922b03: 弘恕。我受五戒守身謹愼。乃至蟻子亦不敢
T2122_.53.0922b04: 殺。不能爲非。寧自殺身不敢犯戒。時王奮
T2122_.53.0922b05: 怒勅市殺之。復白王言。身是王民心是我心。
T2122_.53.0922b06: 恣王欲殺。殺心不得。仰從王命即令梟首。次
T2122_.53.0922b07: 召諸弟。五人皆言。受戒不敢行殺。王瞋恚
T2122_.53.0922b08: 盛。盡便殺之。次復召小子。母子倶來。王
T2122_.53.0922b09: 見母來倍復瞋怒。前殺六子母不送行。今召
T2122_.53.0922b10: 小子。何故便來。母曰。願聽微言以自宣理。
T2122_.53.0922b11: 前六子者盡得須陀洹道。正使大王取彼六
T2122_.53.0922b12: 人碎身如塵終不興惡如一毛髮。今此小
T2122_.53.0922b13: 子處在凡夫。身雖修善未蒙道法。是故念
T2122_.53.0922b14: 子。既未得道或能失意。畏王教令。自惜形
T2122_.53.0922b15: 命。毀戒行殺。身壞命終入大地獄。憐念子
T2122_.53.0922b16: 故是以送來。王復問母。前死六子盡得須陀
T2122_.53.0922b17: 洹道耶。答曰。盡得。王復問母。母得何道。答
T2122_.53.0922b18: 曰。得阿那含道。王聞斯語自投于地稱怨自
T2122_.53.0922b19: 責。我造罪根坐不安席。即自嚴辦香油酥
T2122_.53.0922b20: 薪。取六死屍而闍維之。爲起六偸婆與之供
T2122_.53.0922b21: 養。日三懺悔。復出財貨給彼老母。至於齋
T2122_.53.0922b22: 日數數懺悔。望得罪薄免於地獄。故涅槃
T2122_.53.0922b23: 經云。須陀洹果雖生惡國。以道力故猶故持
T2122_.53.0922b24: 戒。不起殺盜婬兩舌飮酒等過
T2122_.53.0922b25: 又雜寶藏經云。昔有尊者阿羅漢字祇夜多。
T2122_.53.0922b26: 佛時去世。七百年後。出罽賓國。時罽賓國
T2122_.53.0922b27: 有一惡龍。名阿利那。數作災害。時有二千
T2122_.53.0922b28: 羅漢。各盡神力。驅遣此龍。令出國界。其中
T2122_.53.0922b29: 有百羅漢。以神通動地。又有五百人放大光
T2122_.53.0922c01: 明。復有五百人入禪定經行。諸人各盡其神
T2122_.53.0922c02: 力不能使動。時尊者祇夜多。最後往到龍
T2122_.53.0922c03: 池所。三彈指言。龍汝今出去。不得此住。龍
T2122_.53.0922c04: 即出去不敢停住。爾時二千羅漢語尊者言。
T2122_.53.0922c05: 我與尊者。倶得漏盡解脱法身。悉皆平等。而
T2122_.53.0922c06: 我等各各盡其神力不能令動。尊者云何以
T2122_.53.0922c07: 三彈指令龍遠入大海也。于時尊者答言。我
T2122_.53.0922c08: 凡夫已來受持禁戒。至突吉羅。等心護持。如
T2122_.53.0922c09: 四重無異。今諸人者。所以不能動此龍者。神
T2122_.53.0922c10: 力不同故不能動
T2122_.53.0922c11: 又賢愚經云。時有乞食比丘持戒清潔。有一
T2122_.53.0922c12: 沙彌弟子。護持禁戒沒命不犯。有優婆塞。
T2122_.53.0922c13: 長請其師。日別送食。就處供養。時優婆塞
T2122_.53.0922c14: 合家良賎竝外作客。唯留一女守舍。忘不送
T2122_.53.0922c15: 食。爾時尊者日時恐晩。即告沙彌。汝往取
T2122_.53.0922c16: 食。沙彌善攝威儀到家打門。女問是誰。答
T2122_.53.0922c17: 言。沙彌爲師迎食。女心歡喜我願遂矣。即
T2122_.53.0922c18: 與開門。是女端正容貌殊妙。年始十六。婬
T2122_.53.0922c19: 慾火燒。於沙彌前作諸妖媚。搖眉顧影現
T2122_.53.0922c20: 染欲相。沙彌見已念言。此女爲有風病顛狂
T2122_.53.0922c21: 病耶。是女將無欲結所使欲嬈毀我淨行耶。
T2122_.53.0922c22: 堅攝威儀顏色不變。時女即便五體投地。白
T2122_.53.0922c23: 沙彌言。我常願者今已時至。我常於汝欲
T2122_.53.0922c24: 有所陳。未得靜便。想汝於我亦常有心。當
T2122_.53.0922c25: 與我願。我此舍中多有珍寶。如毘沙門天宮
T2122_.53.0922c26: 寶藏。而無有主。汝可屈意爲此舍主。我爲
T2122_.53.0922c27: 汝婢供給使令。必莫違我。滿我所願。沙彌心
T2122_.53.0922c28: 念。我有何罪遇此惡縁。我今寧捨身命不可
T2122_.53.0922c29: 毀破禁戒。又復思惟。我若逃突女欲心盛捨
T2122_.53.0923a01: 於慚愧。走外牽捉及誹謗我。街陌人見不離
T2122_.53.0923a02: 汚辱。我今當於此處捨命。方便語言牢閉門
T2122_.53.0923a03: 戸。我入一房作所應事。女即閉門。沙彌入
T2122_.53.0923a04: 房。關橝門戸。得一剃刀。心甚歡喜。脱身衣
T2122_.53.0923a05: 服置於架上合掌跪向佛涅槃處。自立誓願。
T2122_.53.0923a06: 我今不捨佛法僧不捨和尚阿闍梨。亦不捨
T2122_.53.0923a07: 戒行。正爲持戒捨此身命。願所往生出家學
T2122_.53.0923a08: 道。淨修梵行盡漏成道。即刎頸死。血流汚
T2122_.53.0923a09: 身。時女怪遲趨戸看之。見戸不開。喚無應
T2122_.53.0923a10: 聲。方便開戸。見其已死失本容色。欲心尋
T2122_.53.0923a11: 息慚結懊惱。自拔頭髮分裂面目。婉轉灰
T2122_.53.0923a12: 土之中。悲呼泣涙。迷悶斷絶。其父會還打
T2122_.53.0923a13: 門喚女。女默不應。父怪其靜。使人 &T050460;

門。
T2122_.53.0923a14: 開視之見女如是。即問女言。汝何爾耶。女
T2122_.53.0923a15: 默不答。心自思惟。我若實對甚可慚愧。若
T2122_.53.0923a16: 言沙彌毀辱我者。則謗良善當墮地獄。受罪
T2122_.53.0923a17: 無極。不應欺誑。即以實答。具述前縁。父聞
T2122_.53.0923a18: 女言。心無驚懼。即告女言。一切諸法皆悉
T2122_.53.0923a19: 無常。汝莫憂懼。即入房内見沙彌身。血皆
T2122_.53.0923a20: 汚赤如旃檀。即前作禮讃言。善哉護持
T2122_.53.0923a21: 佛戒能捨身命。載死沙彌至平坦地。積衆香
T2122_.53.0923a22: 木闍毘供養。王即請師廣爲大衆説微妙法
T2122_.53.0923a23: 一切見聞皆發道心

T2122_.53.0923a24:

三歸部第三

此有六部

T2122_.53.0923a25: 述意部　功能部　神衞部　歸意部
T2122_.53.0923a26: 受法部　得失部
T2122_.53.0923a27: 述意部第一
T2122_.53.0923a28: 夫三寶應化隨機感益。一音演説各得類解。
T2122_.53.0923a29: 故論云。歸依佛者。謂一切智五分法身也。歸
T2122_.53.0923b01: 依法者。謂滅諦涅槃也。歸依僧者。謂諸賢
T2122_.53.0923b02: 聖學無學功徳自他身盡處也。即自他惑滅
T2122_.53.0923b03: 所無之處。故云盡處也。故般若經云。一切
T2122_.53.0923b04: 聖人皆以無爲法得名。無爲即無漏之別因
T2122_.53.0923b05: 也。由此三寶常住於世。不爲世法之所 &T020717;

T2122_.53.0923b06: 慢。以稱寶也。如世珍寶爲生所重。今此三
T2122_.53.0923b07: 寶爲諸群生三乘七衆之所歸仰。故名三歸
T2122_.53.0923b08: 也
T2122_.53.0923b09: 功能部第二
T2122_.53.0923b10: 如希有校量功徳經云。爾時長老阿難向佛
T2122_.53.0923b11: 而作是言。若善男子善女人。能如是言。我
T2122_.53.0923b12: 今歸依佛歸依法歸依僧。得幾所功徳我實
T2122_.53.0923b13: 未解。唯願如來分別演説。令諸衆生得正知
T2122_.53.0923b14: 見
T2122_.53.0923b15: 爾時世尊告阿難言。諦聽善思念之。吾當爲
T2122_.53.0923b16: 汝分別解説。假使滿閻浮提須陀洹人。其有
T2122_.53.0923b17: 善男子善女人滿一百年。持於世間一切所
T2122_.53.0923b18: 有娯樂之具盡給施與。復以四事具足供養。
T2122_.53.0923b19: 乃至滅度之後。收其舍利起七寶塔。同前供
T2122_.53.0923b20: 養。於意云何。得福多不。阿難白佛。甚多世
T2122_.53.0923b21: 尊。佛言。不如善男子善女人以淳淨心作如
T2122_.53.0923b22: 是言。我今歸依佛法僧所得功徳。於彼福徳
T2122_.53.0923b23: 百分不及一。千分萬分乃至算數譬喩所不
T2122_.53.0923b24: 能及。佛告阿難。假使滿西瞿陀尼斯陀含人。
T2122_.53.0923b25: 滿二百年如前供養。亦不可及。假使滿東
T2122_.53.0923b26: 弗婆提阿那含人。滿三百年如前供養。亦所
T2122_.53.0923b27: 不及。假使滿北方欝單越滿中阿羅漢。滿四
T2122_.53.0923b28: 百年如前供養。亦所不及。假使滿四天下辟
T2122_.53.0923b29: 支佛。滿十千年如前供養。亦所不及。假使
T2122_.53.0923c01: 滿三千大千世界諸佛如來。若有善男子善
T2122_.53.0923c02: 女人。二萬歳中如前供養。雖得無量無邊不
T2122_.53.0923c03: 可算數福徳。猶不如有人以淳淨心作如是
T2122_.53.0923c04: 言。我今歸依佛歸依法歸依僧所得功徳。勝
T2122_.53.0923c05: 前百倍千倍萬倍不可算數。言辭譬類所能
T2122_.53.0923c06: 知及
T2122_.53.0923c07: 爾時世尊復告阿難。若有人能歸依佛竟歸
T2122_.53.0923c08: 依法竟歸依僧竟。乃至一彈指頃能受十善。
T2122_.53.0923c09: 受已修行。以是因縁得無量無邊功徳。若復
T2122_.53.0923c10: 有人能一日一夜受八戒齋已。如説修行。所
T2122_.53.0923c11: 得功徳勝前福徳千倍萬倍百千萬倍。乃至
T2122_.53.0923c12: 算數譬喩所不能及。若能受持五戒。盡其形
T2122_.53.0923c13: 壽。如説修行。所得功徳勝前福徳百倍千倍
T2122_.53.0923c14: 萬倍億倍。非算數譬喩所能知及。若復有人
T2122_.53.0923c15: 受沙彌戒沙彌尼戒。復勝於前。若復有人受
T2122_.53.0923c16: 式叉摩那戒。復勝於前。若復有人受比丘尼
T2122_.53.0923c17: 大戒。復勝於前。若復有人盡形壽受大比丘
T2122_.53.0923c18: 戒。修行不缺。復勝於前。阿難聞説三歸依處
T2122_.53.0923c19: 乃至盡壽獲大功徳。歎未曾有。是經微妙不
T2122_.53.0923c20: 可思議。明甚深義。功徳廣大。難可挍量。
T2122_.53.0923c21: 是故佛言。名爲希有希有經。汝當奉行。又
T2122_.53.0923c22: 善生經云。若人受三自歸。所得果報不可
T2122_.53.0923c23: 窮盡。如四大寶藏擧國人民七年之中運出
T2122_.53.0923c24: 不盡。受三歸者其福過彼。不可勝計
T2122_.53.0923c25: 又校量功徳經云。四大洲中滿二乘果。有
T2122_.53.0923c26: 人盡形供養乃至起塔。不如男子女人作如
T2122_.53.0923c27: 是言。我某甲歸依佛法僧所得功徳。不可思
T2122_.53.0923c28: 議。以諸福中唯三寶勝故。若起謗毀獲罪
T2122_.53.0923c29: 無邊。以善惡例同故。耆域調達倶出佛血。
T2122_.53.0924a01: 由心善惡。致同劫壽。苦樂有異
T2122_.53.0924a02: 又雜阿含經云。與須達令受三歸終生天上。
T2122_.53.0924a03: 有懷妊者爲其胎子。受三自歸。生已後有
T2122_.53.0924a04: 知見。復教三歸。設有奴婢客人懷妊生子。
T2122_.53.0924a05: 亦如是教。若買奴婢能受三歸。及以五戒。
T2122_.53.0924a06: 然後買之。不能不買。乃至乞貸擧息要受三
T2122_.53.0924a07: 歸。然後與之。若有施三寶物者。從世尊聞。
T2122_.53.0924a08: 稱名呪願乃得生天。佛言。善哉如來。有無
T2122_.53.0924a09: 上知見。審知方便皆得生天。故知三歸功力
T2122_.53.0924a10: 最大。不得不受。又法句喩經云。昔者天帝
T2122_.53.0924a11: 釋五徳離身。自知命盡當下生世間在陶作
T2122_.53.0924a12: 家受驢胎。自知福盡甚大愁憂。自念三界之
T2122_.53.0924a13: 中濟人苦厄。唯有佛耳。於是馳往佛所。稽
T2122_.53.0924a14: 首作禮。伏地志心三自歸命佛法聖衆。未
T2122_.53.0924a15: 起之間其神忽出。便至陶家驢母腹中作子。
T2122_.53.0924a16: 時驢自解走瓦坏間破壞坏器。其主打之。尋
T2122_.53.0924a17: 時傷胎。其神即還入故身中。五徳還備復
T2122_.53.0924a18: 爲天帝。佛三昧覺。讃言。善哉天帝。能於殞
T2122_.53.0924a19: 命之際歸命三尊。罪對已畢不更勤苦。爾時
T2122_.53.0924a20: 世尊以偈頌曰
T2122_.53.0924a21:     所行非常謂興衰法夫生輒死
T2122_.53.0924a22:     此滅爲樂譬如陶家埏埴作器
T2122_.53.0924a23:     一切要壞人命亦然
T2122_.53.0924a24: 帝釋聞偈。知無常之要。達罪福之變。解興
T2122_.53.0924a25: 衰之本。尊寂滅之行。歡喜奉受得須陀洹道。
T2122_.53.0924a26: 又僧護經云。爾時世尊告僧護比丘。汝於海
T2122_.53.0924a27: 中所見龍王。由聞法故。雖受龍身。命終之
T2122_.53.0924a28: 後生兜率天。天中命盡得受人身。彌勒出世
T2122_.53.0924a29: 作大長者。財富巨億。爲大檀越。供養彌勒世
T2122_.53.0924b01: 尊及比丘僧。四事具足。是諸龍王猶尚能得
T2122_.53.0924b02: 如是功徳。況我弟子如法出家。坐禪誦經三
T2122_.53.0924b03: 業具足。必證涅槃。爾時世尊。無問自説云
T2122_.53.0924b04:     歸依佛者得大吉利晝夜心中
T2122_.53.0924b05:     不離念佛歸依法者得大吉利
T2122_.53.0924b06:     晝夜心中不離念法歸依僧者
T2122_.53.0924b07:     得大吉利晝夜心中不離念僧
T2122_.53.0924b08: 又舊雜譬喩經云。昔釋迦佛往到第二忉利
T2122_.53.0924b09: 天上爲母説經。時有一天壽命垂盡。有其七
T2122_.53.0924b10: 事爲之應現。一者項中光滅。二者頭上傳飾
T2122_.53.0924b11: 華萎。三者面色變。四者衣上有塵。五者腋
T2122_.53.0924b12: 下汗出。六者身形痩。七者離本座。即自思
T2122_.53.0924b13: 惟。壽終之後。當棄天樂下生拘夷那竭國受
T2122_.53.0924b14: 疥癩母猪復中作子。甚預愁憂不知何計得
T2122_.53.0924b15: 免此罪。有天語言。今佛在此爲母説經。佛
T2122_.53.0924b16: 爲三世一切之救。唯佛能脱卿之重罪。何不
T2122_.53.0924b17: 往歸。即到佛所稽首作禮。未及發問。佛告
T2122_.53.0924b18: 天子。一切萬物皆歸無常。汝素所知何爲憂
T2122_.53.0924b19: 愁。天白佛言。雖知天福不可得久。恨離此
T2122_.53.0924b20: 座當爲母猪。以是爲毒。人趣受身不敢爲恐
T2122_.53.0924b21: 也。佛言。欲脱猪身當三自歸言。南無佛。南無
T2122_.53.0924b22: 法。南無比丘僧。歸命佛。歸命法。歸命比丘
T2122_.53.0924b23: 僧。如是日三。天從佛教晨夜自歸。於後七日
T2122_.53.0924b24: 天命壽盡。來至維耶離國作長者子。在母胞
T2122_.53.0924b25: 胎。日三自歸。始生墮地。亦跪自歸。其母
T2122_.53.0924b26: 娩身又無惡露。母傍侍婢怖而棄走。母亦
T2122_.53.0924b27: 深怪兒墮地語。謂之熒惑。意欲殺之。退自
T2122_.53.0924b28: 念言。我少子息。若殺此兒父必罪我。即具
T2122_.53.0924b29: 白長者所由。父言。止止。此兒非凡人。生百
T2122_.53.0924c01: 歳尚不曉歸。況兒墮地能自稱佛。好養視之
T2122_.53.0924c02: 無令輕慢。兒遂長大。七歳與其輩類於道邊
T2122_.53.0924c03: 戲。時佛弟子舍利弗目連。適過兒傍。兒言。
T2122_.53.0924c04: 我和南。舍利弗等驚怪小兒。能禮比丘。兒
T2122_.53.0924c05: 言。道人不識我耶。佛於天上爲母説經。我
T2122_.53.0924c06: 時爲天當下作猪。從佛受教自歸得人。汝豈
T2122_.53.0924c07: 不知耶。比丘即禪亦尋知之。即爲呪願。
T2122_.53.0924c08: 因請佛及僧供養畢訖。佛爲説法。父母及兒
T2122_.53.0924c09: 内外眷屬。應時皆得阿惟越致。自歸之福
T2122_.53.0924c10: 也
T2122_.53.0924c11: 神衞部第三
T2122_.53.0924c12: 依七佛經云。三歸有九神衞護行者。其九是
T2122_.53.0924c13: 何
T2122_.53.0924c14: 歸佛有三神　一名陀摩斯那　二名陀摩婆
T2122_.53.0924c15: 羅那　三名陀摩流支　歸法有三神　一名
T2122_.53.0924c16: 法寶　二名呵責　三名辯意　歸僧有三神
T2122_.53.0924c17: 　一名僧寶　二名護衆　三名安隱。又依
T2122_.53.0924c18: 灌頂經云。佛在舍衞國與大衆説法。於是
T2122_.53.0924c19: 異道有一鹿頭梵志。來到佛所稽首作禮。胡
T2122_.53.0924c20: 跪合掌白佛言。久聞瞿曇。名聲遠振。令欲
T2122_.53.0924c21: 捨置異學受三自歸并五戒法。佛言。善哉善
T2122_.53.0924c22: 哉。梵志。汝能捨置餘道歸命我者。當自悔過。
T2122_.53.0924c23: 生死之罪。其劫無量。不可稱計。梵志言諾。受
T2122_.53.0924c24: 教即淨身口意。復作是言。唯願世尊。施我法
T2122_.53.0924c25: 戒。終身奉行。不敢毀缺。佛告梵志。汝能一
T2122_.53.0924c26: 心更三自歸已。我當爲汝及十方人。勅天帝
T2122_.53.0924c27: 釋所遣諸鬼神。以護男子女輩受三歸者。梵
T2122_.53.0924c28: 志因問佛言。何等是耶。願欲聞之。開化十
T2122_.53.0924c29: 方諸受歸者。佛言。如是灌頂善神。今當爲
T2122_.53.0925a01: 汝略説三十六

T2122_.53.0925a02:

四天上遣神。名彌栗頭不羅婆

漢言
善光

主疾病

T2122_.53.0925a03:

四天上遣神。名彌栗頭婆訶娑

＊漢言
善明

主頭痛

T2122_.53.0925a04:

四天上遣神。名彌栗頭娑邏波

＊漢言
善力

主寒熱

T2122_.53.0925a05:

四天上遣神。名彌栗頭＊旃陀羅

＊漢言
善月

主腹滿

T2122_.53.0925a06:

四天上遣神。名彌栗頭陀利奢

＊漢言
善現

主癰腫

T2122_.53.0925a07:

四天上遣神。名彌栗頭訶樓訶

＊漢言
善供

主癲狂

T2122_.53.0925a08:

四天上遣神。名彌栗頭伽娑帝

＊漢言
善捨

主愚癡

T2122_.53.0925a09:

四天上遣神。名彌栗頭志坭哆

＊漢言
善寂

主瞋恚

T2122_.53.0925a10:

四天上遣神。名彌栗頭提婆薩

＊漢言
善覺

主婬

T2122_.53.0925a11: 慾

T2122_.53.0925a12:

四天上遣神。名彌栗頭提波羅

＊漢言
善天

主邪鬼

T2122_.53.0925a13:

四天上遣神。名彌栗頭呵婆帝

＊漢言
善住

主傷亡

T2122_.53.0925a14:

四天上遣神。名彌栗頭不若羅

＊漢言
善福

主塚墓

T2122_.53.0925a15:

四天上遣神。名彌栗頭苾闍伽

＊漢言
善術

主四方

T2122_.53.0925a16:

四天上遣神。名彌栗頭伽麗婆

＊漢言
善帝

主怨家

T2122_.53.0925a17:

四天上遣神。名彌栗頭羅闍遮

＊漢言
善王

主偸盜

T2122_.53.0925a18:

四天上遣神。名彌栗頭修乾陀

＊漢言
善香

主債主

T2122_.53.0925a19:

四天上遣神。名彌栗頭檀那波

＊漢言
善施

主劫賊

T2122_.53.0925a20:

四天上遣神。名彌栗頭支多那

＊漢言
善意

主疫毒

T2122_.53.0925a21:

四天上遣神。名彌栗頭羅婆那

＊漢言
善吉

主五温

T2122_.53.0925a22:

四天上遣神。名彌栗頭三鉢摩耶

＊漢言
善山

主蜚

T2122_.53.0925a23: 尸

T2122_.53.0925a24:

四天上遣神。名彌栗頭三摩陀

＊漢言
善調

主注連

T2122_.53.0925a25:

四天上遣神。名彌栗頭戻禘駝

＊漢言
善備

主注復

T2122_.53.0925a26:

四天上遣神。名彌栗頭波利陀

＊漢言
善放

主相引

T2122_.53.0925b01:

四天上遣神。名彌栗頭波利那

＊漢言
善淨

主惡黨

T2122_.53.0925b02:

四天上遣神。名彌栗頭虔伽地

＊漢言
善品

主蠱毒

T2122_.53.0925b03:

四天上遣神。名彌栗頭毘梨馱

＊漢言
善結

主恐怖

T2122_.53.0925b04:

四天上遣神。名彌栗頭支陀那

＊漢言
善壽

主厄難

T2122_.53.0925b05:

四天上遣神。名彌栗頭伽林摩

＊漢言
善游

主産乳

T2122_.53.0925b06:

四天上遣神。名彌栗頭阿留伽

＊漢言
善願

主縣官

T2122_.53.0925b07:

四天上遣神。名彌栗頭闍利馱

＊漢言
善因

主口

T2122_.53.0925b08: 舌

T2122_.53.0925b09:

四天上遣神。名彌栗頭阿伽馱

＊漢言
善照

主憂惱

T2122_.53.0925b10:

四天上遣神。名彌栗頭阿呵＊娑

＊漢言
善生

主不

T2122_.53.0925b11: 安

T2122_.53.0925b12:

四天上遣神。名彌栗頭婆和邏

＊漢言
善至

主百怪

T2122_.53.0925b13:

四天上遣神。名彌栗頭波利那

＊漢言
善藏

主嫉妬

T2122_.53.0925b14:

四天上遣神。名彌栗頭周陀那

＊漢言
善音

主呪詛

T2122_.53.0925b15:

四天上遣神。名彌栗頭韋陀羅

＊漢言
善妙

主厭祷

T2122_.53.0925b16: 佛語梵志。是爲三十六部神王。此諸善神。凡
T2122_.53.0925b17: 有萬億河沙鬼神。以爲眷屬。陰相番代。以
T2122_.53.0925b18: 護男子女人等輩受三歸者。當書神王名字
T2122_.53.0925b19: 帶在身上行來出入。無所畏也。辟除邪惡
T2122_.53.0925b20: 消滅不善。梵志言諾。唯天中天
T2122_.53.0925b21: 歸意部第四
T2122_.53.0925b22: 如優婆塞戒經云。長者善生言。如佛先説。有
T2122_.53.0925b23: 來乞者。當先教令受三歸依。然後施者何耶。
T2122_.53.0925b24: 云何名爲三歸。佛言。善男子爲破諸苦斷除
T2122_.53.0925b25: 煩惱。受於無上寂滅之樂。以是因縁受三歸
T2122_.53.0925b26: 依。如汝所問。云何三歸者。謂佛法僧。佛者。
T2122_.53.0925b27: 能説壞煩惱因得正解脱。法者。即是壞煩惱
T2122_.53.0925c01: 因眞實解脱。僧者。禀受破煩惱因得正解脱。
T2122_.53.0925c02: 或有説言。若如是者。即是一歸。是義不然。
T2122_.53.0925c03: 何以故。如來出世及不出世。正法常有無分
T2122_.53.0925c04: 別者。如來出已則有分別。是故應當別歸依
T2122_.53.0925c05: 佛。如來出世及不出世。正法常有無有持者。
T2122_.53.0925c06: 如來出已則有持者。是故應當別歸依法。如
T2122_.53.0925c07: 來出世及不出世。正法常有無有受者。如來
T2122_.53.0925c08: 出已則有受者。佛弟子衆能禀受故。是故應
T2122_.53.0925c09: 當別歸依僧。正道解脱。是名爲法。無師獨
T2122_.53.0925c10: 覺。是名爲佛。能如法受。是名爲僧。若無三
T2122_.53.0925c11: 歸。云何説有四不壞信
T2122_.53.0925c12: 又薩婆多論問。云何爲歸。云何爲趣。答曰。
T2122_.53.0925c13: 歸者是滅諦道諦少分。趣者是口語。復有
T2122_.53.0925c14: 説。趣者能起口語心是也。復有説。信可此
T2122_.53.0925c15: 法。是名爲趣。問曰。歸者爲歸色身。爲歸法
T2122_.53.0925c16: 身耶。答曰。歸法身。若爾何故壞色身犯逆。
T2122_.53.0925c17: 答曰。色身是法身器故害得逆。問歸依佛
T2122_.53.0925c18: 者。爲獨歸一佛。爲通三世佛耶。答曰。諸佛
T2122_.53.0925c19: 同一法身故須通歸。不獨歸釋迦佛。雖指
T2122_.53.0925c20: 一佛爲境。發言之時理須通歸。餘二法僧理
T2122_.53.0925c21: 亦通歸。問曰。佛法境界塵沙無量。何故但
T2122_.53.0925c22: 説三種不増不減耶。答曰。若廢三從境。境
T2122_.53.0925c23: 別塵沙。若廢境從三三歸攝盡。則該通法
T2122_.53.0925c24: 界
T2122_.53.0925c25: 又大莊嚴經論云。我昔曾聞。有一比丘。常
T2122_.53.0925c26: 被盜賊。一日之中堅閉門戸。賊復來至扣門
T2122_.53.0925c27: 而喚。比丘答言。我見汝時極大驚悑。汝可
T2122_.53.0925c28: 内手於彼窓中。當與汝物。賊即内手置於
T2122_.53.0925c29: ＊窓中。比丘以繩繋之於柱。比丘執杖開門
T2122_.53.0926a01: 打之一下已。語言。歸依佛。賊以畏故即便隨
T2122_.53.0926a02: 語歸依於佛。復打二下。語言。歸依法。賊畏
T2122_.53.0926a03: 死故復言歸依法。第三打時。復語之言。歸依
T2122_.53.0926a04: 僧。賊時畏故復言歸依僧即自思惟。今此
T2122_.53.0926a05: 道人有幾歸依。若多有者必不見放。身體疲
T2122_.53.0926a06: 痛即求出家。有人問言。汝先作賊造諸惡行。
T2122_.53.0926a07: 以何事故出家修道。答彼人言。我亦觀察佛
T2122_.53.0926a08: 法之利。然後出家。我於本日遇善知識。以
T2122_.53.0926a09: 杖打我三下唯有少許命在不絶。如來世尊
T2122_.53.0926a10: 實一切智。若教弟子四歸依者。我命即絶。
T2122_.53.0926a11: 佛遠見斯事。故教比丘打賊三下。使我不死。
T2122_.53.0926a12: 是故唯説三歸不説四歸
T2122_.53.0926a13: 受法部第五
T2122_.53.0926a14: 依毘尼母論。三歸有五種。一翻邪。二五戒。

T2122_.53.0926a15:

三八戒。四十戒。五大戒

五八十戒三歸下依受
文自別。大戒三歸者。

T2122_.53.0926a16:

佛初度人未秉羯磨已前有受三歸得戒者。有善來得戒
者。今此宗中但明信邪日久今創易心歸正佛今先受

T2122_.53.0926a17:

三歸後始懺悔。是名翻邪三歸。故智度論云。先始三歸
後始懺悔。若久來信佛不須先受三歸。但依五戒八戒三

T2122_.53.0926a18:

歸。先懺悔已。後受
三歸。然後説戒相

依智度論。正欲受時具修威

T2122_.53.0926a19: 儀。至一出家人前。戒師爲説善惡兩法。令
T2122_.53.0926a20: 識邪正生其欣厭開託心神。然後爲授云

T2122_.53.0926a21:

我某甲盡形壽。歸依佛。歸依法。歸依僧

三説

T2122_.53.0926a22: 我某甲盡形壽。歸依佛竟。歸依法竟。歸依

T2122_.53.0926a23:

僧竟

三説

初三歸依竟即發善法。次三結已。

T2122_.53.0926a24: 唯有身口無教屬己。故薩婆多論云。若淳
T2122_.53.0926a25: 重心受具教無教。若輕慢心受但有其教。無

T2122_.53.0926a26:

其無教

言教無教者。猶
是作無作戒也

T2122_.53.0926a27: 得失部第六
T2122_.53.0926a28: 如薩婆多論。問他人爲求受歸趣者。是人
T2122_.53.0926b01: 爲得不。答或有得不得者。如迦尸女瘂不能
T2122_.53.0926b02: 言。餘人爲受者得。自若能言。不得歸戒也。
T2122_.53.0926b03: 又依大集經云。妊身女人恐胎不安。先受三
T2122_.53.0926b04: 歸已兒無加害。乃至生後身心具足。善神擁
T2122_.53.0926b05: 護。問曰。總別云何。答曰。二種皆得。故善
T2122_.53.0926b06: 見論云。受有兩種。一別受言。我某甲歸依

T2122_.53.0926b07:

佛。歸依佛竟

法僧
亦爾

二總受者。如前受者是也。

T2122_.53.0926b08: 若師教言歸依佛。弟子答言。不正云歸依弗。
T2122_.53.0926b09: 若師言佛。弟子言弗不得成。若師及弟子言
T2122_.53.0926b10: 倶不正者。不成三歸。若師教言歸依佛。弟
T2122_.53.0926b11: 子答爾。或言不出口。或逐師語不具。又
T2122_.53.0926b12: 不稱己名字。並不成歸。或中邊二國。言音
T2122_.53.0926b13: 不同。不相領解者不成。若指事教解者得成。
T2122_.53.0926b14: 如似夷人好樂殺生戒。師手執其刀用擬畜
T2122_.53.0926b15: 生。汝自今已去更不得如此殺。汝能持不。胡
T2122_.53.0926b16: 夷頷頭。答言。好亦得成受戒
T2122_.53.0926b17: 問曰。先後云何。答曰。如薩婆多論云。若弟
T2122_.53.0926b18: 子先稱法後稱佛。不成三歸。以三寶位差別
T2122_.53.0926b19: 故。若愚癡無所曉知。不是惡心説不次者。
T2122_.53.0926b20: 自不得罪。亦成三歸。若先知解故倒説者得
T2122_.53.0926b21: 罪。亦不成三歸。問曰。對趣云何。答曰。如薩
T2122_.53.0926b22: 婆多論云。趣通五道皆得三歸。除重地獄。自
T2122_.53.0926b23: 外山間樹下空野海邊輕繋地獄。皆得成歸。
T2122_.53.0926b24: 無受戒法。又成實論問曰。餘道衆生得戒律
T2122_.53.0926b25: 儀不。答曰。經説諸龍亦得受一日戒。故知
T2122_.53.0926b26: 得有。又善見論云。龍神等得受三歸五戒不。
T2122_.53.0926b27: 答曰。如薩婆多論説。龍畜等以業報無所知
T2122_.53.0926b28: 曉。故不成受。除經中説得受八齋。但増其
T2122_.53.0926b29: 善。不得齋也。又如四分律説龍得三歸者。如
T2122_.53.0926c01: 賈人兄弟等但得翻邪三歸無其戒也。雖律
T2122_.53.0926c02: 中龍神得受三歸者。此並知解人語。識其意
T2122_.53.0926c03: 趣。方與受戒。自外愚癡猪羊 &T045006;

蛤等。並不
T2122_.53.0926c04: 發歸
T2122_.53.0926c05: 問曰。漸頓云何。答曰。如依薩婆多論。漸頓
T2122_.53.0926c06: 倶不得
T2122_.53.0926c07: 問曰。若爾何故經論云有一語二語優婆塞
T2122_.53.0926c08: 等。答曰。此是制前。制後不得。問得從一二
T2122_.53.0926c09: 三人各受一歸。答曰。不得
T2122_.53.0926c10: 問曰。得一年二年受不。答曰。隨日多少受皆
T2122_.53.0926c11: 得也
T2122_.53.0926c12: 法苑珠林卷第八十七
T2122_.53.0926c13:
T2122_.53.0926c14:
T2122_.53.0926c15:
T2122_.53.0926c16: 法苑珠林卷第八十八
T2122_.53.0926c17: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0926c18: 受戒部第八十七之二

T2122_.53.0926c19:

五戒部第四

此別六部

T2122_.53.0926c20: 述意部　遮難部　受法部　戒相部
T2122_.53.0926c21: 得失部　神衞部
T2122_.53.0926c22: 述意部第一
T2122_.53.0926c23: 夫世俗所尚。仁義禮智信也。含識所資。不
T2122_.53.0926c24: 殺盜婬妄酒也。雖道俗相乖。漸教通也。故發
T2122_.53.0926c25: 於仁者則不殺。奉於義者則不盜。敬於禮者
T2122_.53.0926c26: 則不婬。説於信者則不妄。師於智者則不
T2122_.53.0926c27: 酒。斯蓋接化於一時。非即修本之教。修本
T2122_.53.0926c28: 教者是謂正法。内訓弘道必始于因。因者
T2122_.53.0926c29: 殺盜婬妄酒也。此則在於實法。指事直言。故

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