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諸經要集 (No. 2123_ 道世撰 ) in Vol. 54

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T2123_.54.0079a01:     放牛兒審諦 牛主有福徳
T2123_.54.0079a02:     六頭牛六年 成六十不減
T2123_.54.0079a03:     放牛兒聰明 知分別諸相
T2123_.54.0079a04:     如此放牛兒 先世佛所譽
T2123_.54.0079a05: 頌曰
T2123_.54.0079a06:     直影端形 虚巖應響 福滋善運
T2123_.54.0079a07:     果由因上 委質圓音 輸誠閟奬
T2123_.54.0079a08:     惠之陰徳 冥資功賞
T2123_.54.0079a09: 諸經要集卷第
T2123_.54.0079a10:
T2123_.54.0079a11:
T2123_.54.0079a12:
T2123_.54.0079a13: 諸經要集卷第
T2123_.54.0079a14:  *西明寺沙門釋道*世*集 
T2123_.54.0079a15: 擇交部第十六此有
五縁
思愼部第十七
T2123_.54.0079a16:   述意縁善友縁惡友縁債負縁
T2123_.54.0079a17: 懲過縁
T2123_.54.0079a18: 述意縁第一
T2123_.54.0079a19: 夫理之所窮。唯善與惡。顧此二途。倏然易
T2123_.54.0079a20: 辯。幽則有罪福苦樂。顯則有賢愚榮辱。愛
T2123_.54.0079a21: 憎辱。趣樂背苦。含識所必同也。今愛榮
T2123_.54.0079a22: 而不知慕賢。求福而不知避禍。譬猶播植秕
T2123_.54.0079a23: 稗。而欲歳取精糧。驅駕駑蹇。而望騰超夐絶。
T2123_.54.0079a24: 不亦惑哉。如鳥獸蟲卉之智。猶知因風假
T2123_.54.0079a25: 露託迅附高。以成其事。奚況於人。而無託
T2123_.54.0079a26: 友以就其善乎。故所託善友。則存名而成徳。
T2123_.54.0079a27: 所親闇蔽。則身悴而名惡也。故玄軌之宗。出
T2123_.54.0079a28: 於高範。切磋之意。事存我友。又如摶牛之
T2123_.54.0079a29: 虻。飛極百歩。若附鸞尾。則一翥萬里。此豈
T2123_.54.0079b01: 非其翼工之所託迅也。亦同凡夫溺喪極趣。
T2123_.54.0079b02: 不越人天。若憑大聖之威。則高昇十地。同
T2123_.54.0079b03: 生淨域也
T2123_.54.0079b04: 善友縁第二
T2123_.54.0079b05: 如涅槃經云。阿難比丘説半梵行。名善知識。
T2123_.54.0079b06: 佛言不爾。具足梵行乃名善知識。又云。善知
T2123_.54.0079b07: 識者。如法而説。如説而行。云何名爲如法而
T2123_.54.0079b08: 説。如法而行。自不殺生。教人不殺生。乃至
T2123_.54.0079b09: 自行正見。教人行正見。若能如是。則得名爲
T2123_.54.0079b10: 眞善知識。自修菩提。亦能教人修行菩提。以
T2123_.54.0079b11: 是義故。名善知識。自能修行。信戒布施。多聞
T2123_.54.0079b12: 智慧。亦能教人修行。信戒布施。多聞智慧。復
T2123_.54.0079b13: 以是義名善知識。善知識者。有善法故。何等。
T2123_.54.0079b14: 善法所作之事。不求自樂。常爲衆生而求於
T2123_.54.0079b15: 樂。見他有過不説其短。口常宣説純善之
T2123_.54.0079b16: 時。以是義故。名善知識。善男子。如空中月
T2123_.54.0079b17: 從初一日至十五日。漸漸増長。善知識者亦
T2123_.54.0079b18: 復如是。令諸學人漸遠惡法。増長善法。善男
T2123_.54.0079b19: 子。若有親近善知識者。本未有定慧解脱。解
T2123_.54.0079b20: 脱知見即便有之。未具足者則得増廣。又云。
T2123_.54.0079b21: 善友當觀。是人貪欲瞋恚。愚癡思覺。何者偏
T2123_.54.0079b22: 多。若知是人貪欲多者。則應爲説不淨觀法。
T2123_.54.0079b23: 瞋恚多者。爲説慈悲。思覺多者。教令數息。
T2123_.54.0079b24: 著我多者。當爲分析十八界等。聞已修行。次
T2123_.54.0079b25: 第獲得四念處觀。身受心法。得是觀已。次第
T2123_.54.0079b26: 復觀十二因縁。如是觀已。次得暖法。從得
T2123_.54.0079b27: *暖法。乃至漸得羅漢辟支佛果菩薩大乘佛
T2123_.54.0079b28: 果等。依此而生。更無疑滯。自利利他不加水
T2123_.54.0079b29: 乳。是名眞善知識。法師之位。若不具此非
T2123_.54.0079c01: 善知識。加水之法不可依承。故佛性論引經
T2123_.54.0079c02: 偈云
T2123_.54.0079c03:     無知無善識 惡友損正行
T2123_.54.0079c04:     蜘蛛落乳中 是乳轉成毒
T2123_.54.0079c05: 是故要須眞實利益衆生。先自調伏然後教
T2123_.54.0079c06: 人。無寡聞失無退行失。無散亂失。無輕慢失。
T2123_.54.0079c07: 無顚倒失。無貪求失。無瞋恚失。無邪行失。
T2123_.54.0079c08: 無著我失。無小行失。具此十法名善知識。故
T2123_.54.0079c09: 莊嚴論偈云
T2123_.54.0079c10:     多聞及見諦 巧説亦精愍
T2123_.54.0079c11:     不退此丈夫 菩薩勝依止
T2123_.54.0079c12: 又佛本行經云。爾時世尊又共長老難陀。至
T2123_.54.0079c13: 於一賣香底。見彼*底上有諸香裏。見已即
T2123_.54.0079c14: 告長老難陀。作如是言。難陀。汝來取此*底
T2123_.54.0079c15: 上諸香裏物。難陀爾時即依佛教。於彼邸上
T2123_.54.0079c16: 取諸香裏。佛告難陀。汝於漏剋一移之頃。
T2123_.54.0079c17: 捉持香裏。然後放地。爾時長老難陀。聞佛如
T2123_.54.0079c18: 此語已。手執此香。於一*剋間還放地上。爾
T2123_.54.0079c19: 時佛告長老難陀。汝今當自嗅於手看。爾時
T2123_.54.0079c20: 難陀聞佛語已。即嗅自手。佛語難陀。汝嗅此
T2123_.54.0079c21: 手作何等氣。白佛言。世尊。其手香氣微妙無
T2123_.54.0079c22: 量。佛告難陀。如是如是。若人親近諸善知識。
T2123_.54.0079c23: 恒常共居隨順染習。相親近故。必定當得廣
T2123_.54.0079c24: 大名聞。爾時世尊因此事故。而説偈言
T2123_.54.0079c25:     若有手執沈水香 及以藿香麝香等
T2123_.54.0079c26:     須臾執持香自染 親附善知識復然
T2123_.54.0079c27: 爾時世尊復説偈言
T2123_.54.0079c28:     若人親近惡知識 現世不得好名聞
T2123_.54.0079c29:     必以惡友相親近 當來亦墮阿鼻獄
T2123_.54.0080a01:     若人親近善知識 隨順彼等所業行
T2123_.54.0080a02:     雖不現證世間利 未來當得盡苦因
T2123_.54.0080a03: 又四分律。親友意者。要具七法方成親友。
T2123_.54.0080a04: 一難作能作。二難與能與。三難忍能忍。四密
T2123_.54.0080a05: 事相告。五互相覆藏。六遭苦不捨。七貧賤不
T2123_.54.0080a06: 輕。如是七法。人能行者。是親善友應親附之。
T2123_.54.0080a07: 又大莊嚴論佛説偈言
T2123_.54.0080a08:     無病第一利 知足第一富
T2123_.54.0080a09:     善友第一親 涅槃第一樂
T2123_.54.0080a10: 又迦羅越六向拜經云。善知識者有四輩。一
T2123_.54.0080a11: 外如怨家内有厚意。二於人前直諫。於外説
T2123_.54.0080a12: 人善。三病痩縣官爲共征。訟憂解之。四見
T2123_.54.0080a13: 人貧賤心不棄捐。當念欲富之。善知識者。
T2123_.54.0080a14: 復有四輩。一爲吏所捕。將歸藏匿於後解決
T2123_.54.0080a15: 之。二有病痩消損。將歸養視之。三知識死亡
T2123_.54.0080a16: 殮視之。四知識已死復念其家
T2123_.54.0080a17: 惡友縁第三
T2123_.54.0080a18: 如尸迦羅越六向拜經云。惡知識者有四輩。
T2123_.54.0080a19: 一内有怨心。外強爲知識。二於人前好言語。
T2123_.54.0080a20: 背後説人惡。三有急時於人前愁苦。背後歡
T2123_.54.0080a21: 喜。四外如親厚内興怨謀。惡知識復有四輩。
T2123_.54.0080a22: 一小侵之便大怒。二有倩使之便不肯行。三
T2123_.54.0080a23: 見人有急時避人走。四見人死亡棄之不視」
T2123_.54.0080a24: 又涅槃經云。菩薩摩訶薩。觀於惡象及惡知
T2123_.54.0080a25: 識。等無有二。何以故。倶壞身故。菩薩摩訶
T2123_.54.0080a26: 薩。於惡象等心無怖懼。於惡知識生怖畏心。
T2123_.54.0080a27: 何以故。是惡象等唯能壞身。下能壞心。惡
T2123_.54.0080a28: 知識者二倶壞故。是惡象等唯壞一身。惡知
T2123_.54.0080a29: 識者。壞無量善身無量善心。是惡象等。唯能
T2123_.54.0080b01: 破壞不淨臭身。惡知識者。能壞淨身及以淨
T2123_.54.0080b02: 心。是惡象等能壞肉身。惡知識者壞於法身。
T2123_.54.0080b03: 爲惡象殺。不至三惡。爲惡友殺。必至三惡。是
T2123_.54.0080b04: 惡象等但爲身怨。惡知識者爲善法怨。是故
T2123_.54.0080b05: 菩薩。常當遠離諸惡知識。又増一阿含經。世
T2123_.54.0080b06: 尊説偈云
T2123_.54.0080b07:     莫親惡知識 亦莫愚從事
T2123_.54.0080b08:     當近善知識 人中最勝者
T2123_.54.0080b09:     人中無有惡 習近惡知識
T2123_.54.0080b10:     後必種惡根 永在暗中行
T2123_.54.0080b11: 又中阿含經云。爾時世尊告諸比丘。有七怨
T2123_.54.0080b12: 家法。而作怨家。第一不欲令怨家有好色。雖
T2123_.54.0080b13: 好沐浴名香塗身。然爲色故。瞋恚覆心而作
T2123_.54.0080b14: 怨家。第二不欲令怨家安隱睡眠。雖臥床枕
T2123_.54.0080b15: 覆以錦綺。然故憂苦不捨瞋恚覆心而作怨
T2123_.54.0080b16: 家。第三不欲令怨家而得大利。雖應得利。而
T2123_.54.0080b17: 不得利。應不得利。而得其利。彼此二法更互
T2123_.54.0080b18: 相違。瞋恚覆心而作怨家。第四不欲令怨家
T2123_.54.0080b19: 有朋友。若有親朋捨離避去。因瞋覆心而作
T2123_.54.0080b20: 怨家。第五不欲令怨家有稱譽。彼惡名醜聲
T2123_.54.0080b21: 周聞諸方。因瞋覆心而作怨家。第六不欲令
T2123_.54.0080b22: 怨家極大財富。彼土富人儻失財物。因瞋覆
T2123_.54.0080b23: 心而作怨家。第七不欲令怨家。身壞命終往
T2123_.54.0080b24: 至善處。彼身口意惡。行已命終必至惡處。生
T2123_.54.0080b25: 地獄中而作怨家。又阿含經云。遠惡近善。有
T2123_.54.0080b26: 四法。當急去避之。去百由旬。一由旬四十
T2123_.54.0080b27: 里。百由旬四千里。四法者。一惡友。二惡衆。
T2123_.54.0080b28: 三或多語戲笑。四或瞋或鬪
T2123_.54.0080b29: 又善生經云。受戒者。五處不應行。謂屠兒。婬
T2123_.54.0080c01: 女。酒肆。國王。旃陀羅舍等。有五種業不應
T2123_.54.0080c02: 作。謂賣毒藥。釀皮。摴蒱。圍碁陸博。歌舞
T2123_.54.0080c03: 伎。又寶雲經云。持戒之人。不聽向破戒
T2123_.54.0080c04: 家乞食
T2123_.54.0080c05: 又金剛仙論云。出家人。不許向屠兒。酒肆。
T2123_.54.0080c06: 婬女。惡象。惡狗等家乞食。亦不得數往親近
T2123_.54.0080c07:
T2123_.54.0080c08: 又大方廣總持經云佛言。善男子。佛滅度後。
T2123_.54.0080c09: 若有法師善隨樂欲。爲人説法。能令菩薩學
T2123_.54.0080c10: 大乘者。及諸大衆有發一毛歡喜之心。乃至暫
T2123_.54.0080c11: 下一滴涙者。當知皆是佛之神力。若有愚人。
T2123_.54.0080c12: 實非菩薩假稱菩薩。謗眞菩薩及所行法。復
T2123_.54.0080c13: 作是言。彼何所知。彼何所解。若彼此和合。則
T2123_.54.0080c14: 能住持流通我法。若彼此違諍。則正法不行。
T2123_.54.0080c15: 此謗法之人極大罪業。墮三惡道難可出離。
T2123_.54.0080c16: 若有愚人。於佛所説而不信受。雖復讀誦千
T2123_.54.0080c17: 部大乘。爲人解説獲得四禪。以謗他故。七十
T2123_.54.0080c18: 劫中受大苦惱。況彼愚人實無所知而自貢
T2123_.54.0080c19: 高。乃至誹謗一四。句偈。當知是業家墮地獄。
T2123_.54.0080c20: 永不見佛。以惡眼視發菩提心人故。得無眼
T2123_.54.0080c21: 報。以惡口謗發菩提心人故。得無舌報
T2123_.54.0080c22: 又賢愚經云。昔佛在世時。有微妙比丘尼。得
T2123_.54.0080c23: 阿羅漢果。與諸尼衆。自説往昔所造善惡業
T2123_.54.0080c24: 行果報。告尼衆曰。乃往過去有一長者。其家
T2123_.54.0080c25: 巨富唯無子息。更取小婦。夫甚愛念。後生一
T2123_.54.0080c26: 男夫婦敬重觀之無厭。大婦心妒。私自念
T2123_.54.0080c27: 言。此兒若大當攝家業。我唐勤苦聚積何益。
T2123_.54.0080c28: 不如殺之。即取鐵針刺兒&T074337;上。後遂命終。
T2123_.54.0080c29: 小婦疑是大婦殺。即便語言。汝殺我子。大婦
T2123_.54.0081a01: 爾時。謂無罪福反報之殃。即與呪誓。若殺汝
T2123_.54.0081a02: 子。使我世世夫爲蛇螫。所生兒子水漂狼噉。
T2123_.54.0081a03: 自食子肉。身現生埋。父母居家失火而死。作
T2123_.54.0081a04: 是誓已。後時命終。縁殺兒故。墮於地獄受無
T2123_.54.0081a05: 量苦。地獄罪畢得生人中。爲梵志女年漸長
T2123_.54.0081a06: 大。適娶夫家産生一子。後復懷妊月滿欲産。
T2123_.54.0081a07: 夫婦相將向父母舍。至於中路腹痛遂産。夜
T2123_.54.0081a08: 宿樹下。夫時別臥。前所呪誓今悉受之。時有
T2123_.54.0081a09: 毒蛇螫殺其夫。婦見夫死即便悶絶。後乃得
T2123_.54.0081a10: 蘇。至曉天明。便取大兒著於肩上。小者抱之
T2123_.54.0081a11: 涕泣進路。路有一河深而且廣。即留大兒著
T2123_.54.0081a12: 於此岸。先抱小者度著彼岸。還迎大兒。兒
T2123_.54.0081a13: 見母來入水趣母。水即漂亡。母尋追之力不
T2123_.54.0081a14: 能救。須臾之間。俄爾沒死。還趣小兒。狼來噉
T2123_.54.0081a15: 訖。但見流血狼藉在地。母時迷絶。良久乃
T2123_.54.0081a16: 蘇。遂前進路。逢一梵志。是父親友。即向梵志
T2123_.54.0081a17: 具陳辛苦。梵志憐愍相對啼哭。尋問家中平
T2123_.54.0081a18: 以不。梵志答言。父母眷屬大小。近日失
T2123_.54.0081a19: 火一時死盡。聞之懊惱。死而復蘇。梵志將歸
T2123_.54.0081a20: 供給如女。後復適娶。妊身欲産。夫外飮酒
T2123_.54.0081a21: 日暮乃還。婦暗閉門在内獨坐。須臾婦産。夫
T2123_.54.0081a22: 在門外喚。婦産未竟。無人往開。夫破門入。捉
T2123_.54.0081a23: 婦熟打。婦陳産意。夫瞋怒故。尋取兒殺以
T2123_.54.0081a24: 蘇煮之。逼婦令食。婦食子後心中酸結。自
T2123_.54.0081a25: 惟薄福乃値斯人。便棄逃走到波羅柰。至一
T2123_.54.0081a26: 園中樹下坐息。有長者子。其婦新死。日來塚
T2123_.54.0081a27: 上追戀啼哭。見此女人樹下獨坐。即便問之。
T2123_.54.0081a28: 遂爲夫婦經於數日夫忽壽終。時彼國法。若
T2123_.54.0081a29: 其生時夫婦相愛。夫死之時合婦生埋。時有
T2123_.54.0081b01: 群賊來開其塚。賊帥見婦面首端正。即納爲
T2123_.54.0081b02: 婦。經於數旬。夫破他家爲主所殺賊伴將屍
T2123_.54.0081b03: 來付其婦。復共生埋。經於三日狐狼開塚因
T2123_.54.0081b04: 而得出。自剋責言。宿有何罪。旬日之間遭斯
T2123_.54.0081b05: 禍厄。死而復蘇。今何所歸得全餘命。聞釋
T2123_.54.0081b06: 迦佛在祇桓中。即往佛所求哀出家。由於過
T2123_.54.0081b07: 去施辟支佛食發願力故。今得値佛。出家修
T2123_.54.0081b08: 道得阿羅漢。達知先世殺生之業。所作呪誓
T2123_.54.0081b09: 墮於地獄。現在辛酸受斯惡報。無相代者。微
T2123_.54.0081b10: 妙自説。昔大婦者今我身是。雖得羅漢。恒熱
T2123_.54.0081b11: 鐵針從頂上入足下而出。晝夜患此。無復堪
T2123_.54.0081b12: 忍。殃禍如是。終無朽敗。又入大乘論。堅意菩
T2123_.54.0081b13: 薩説偈
T2123_.54.0081b14:     誹謗大乘法 決定趣惡道
T2123_.54.0081b15:     焚燒甚苦痛 業報罪信爾
T2123_.54.0081b16:     若從地獄出 後受餘惡報
T2123_.54.0081b17:     諸根常缺陋 永不聞法音
T2123_.54.0081b18:     設使得聞者 復生於謗法
T2123_.54.0081b19:     以謗法因縁 還墮於地獄
T2123_.54.0081b20: 債負縁第四
T2123_.54.0081b21: 如法句喩經云。昔佛在世時。有賈客。名弗
T2123_.54.0081b22: 迦沙王。入羅閲城分衞。於城門中有新産牸
T2123_.54.0081b23: 牛。被所觝殺。牛主怖懼。賣牛轉與他人。其牽
T2123_.54.0081b24: 牛欲飮水。牛從後復觝殺其主。其主家人瞋
T2123_.54.0081b25: 恚。取牛殺之。於市賣肉。有田舍人。買取牛頭
T2123_.54.0081b26: 擔持歸。去舍里餘坐樹下息。以牛頭掛
T2123_.54.0081b27: 樹枝。須臾繩斷牛頭落下。正墮人上。牛角刺
T2123_.54.0081b28: 人即時命終。一日之中凡殺三人。瓶沙王聞
T2123_.54.0081b29: 之。怪其如此。即與群臣往詣佛所。具問其意。
T2123_.54.0081c01: 佛告王曰。往昔有賈客三人。到他國内興生。
T2123_.54.0081c02: 寄住孤獨老母舍。應與雇舍直。見老母孤獨。
T2123_.54.0081c03: 欺不欲與。伺老母不在。默去不與。母歸不見
T2123_.54.0081c04: 客。即問比居。皆云已去。老母瞋恚。尋後逐
T2123_.54.0081c05: 及疲頓索直。三客逆罵。我前已與云何復索。
T2123_.54.0081c06: 同聲共觝不肯與直。老母單弱不能奈何。懊
T2123_.54.0081c07: 罵呪。我今窮厄何忍欺觝。願我後世所生
T2123_.54.0081c08: 之處。若當相値要當殺汝。正使得道。終不
T2123_.54.0081c09: 相置。佛語瓶沙王。爾時老母者今此牸牛是
T2123_.54.0081c10: 也。三賈客者弗迦沙等三人。爲牛所觝殺者
T2123_.54.0081c11: 是也。於是世尊即説偈言
T2123_.54.0081c12:     惡言罵詈 憍陵蔑人 興起是行
T2123_.54.0081c13:     疾怨滋生 遜言順辭 尊敬於人
T2123_.54.0081c14:     棄結忍惡 疾怨自滅 夫士之生
T2123_.54.0081c15:     斧在口中 所以斬身 由其惡言
T2123_.54.0081c16: 又出曜經云。昔罽賓國中。有兄弟二人。其兄
T2123_.54.0081c17: 出家得阿羅漢。弟在家中治修居業。時兄數
T2123_.54.0081c18: 來教誨。勸弟布施持戒。修善作福。現有名譽
T2123_.54.0081c19: 死生善處。而弟報曰。兄今出家不慮官私。不
T2123_.54.0081c20: 念妻子田業財寶。我有此務。而兄數誨。不用
T2123_.54.0081c21: 兄教。後病命終。生在牛中爲人所驅。駄鹽入
T2123_.54.0081c22: 城。兄從城中出遇見之。即爲説法。時牛聞
T2123_.54.0081c23: 已悲哽不樂。牛主見已。語道人曰。汝何道
T2123_.54.0081c24: 説。而使我牛愁憂不樂。道人報曰。此牛前身
T2123_.54.0081c25: 本是我弟。昔日負君一錢鹽債。故墮牛中以
T2123_.54.0081c26: 償君力。牛主聞已。語道人曰。君弟昔日與我
T2123_.54.0081c27: 親友。是時牛主即語牛曰。吾今放汝不復役
T2123_.54.0081c28: 使。牛聞感激至心念佛。自投深澗即便命終。
T2123_.54.0081c29: 得生天上受極快樂。以是因縁。若人負債不
T2123_.54.0082a01: 可不償
T2123_.54.0082a02: 又成實論云。若人負債不償。墮牛羊獐鹿驢
T2123_.54.0082a03: 馬等中。償其宿債
T2123_.54.0082a04: 又毘婆沙論云。曾聞有一女人。爲餓鬼所持。
T2123_.54.0082a05: 即以呪術而問鬼言。何以惱他女人。鬼答之
T2123_.54.0082a06: 言。此女人者是我怨家。五百世中而常殺我。
T2123_.54.0082a07: 我亦五百世中斷其命根。若彼能捨舊怨之
T2123_.54.0082a08: 心。我亦能捨。爾時女人作是言。我今已捨
T2123_.54.0082a09: 怨心。鬼觀女人雖口言捨而心不放。即斷其
T2123_.54.0082a10:
T2123_.54.0082a11: 又雜寶藏經云。目連至恒河邊。見五百餓鬼
T2123_.54.0082a12: 群來趣水。有守水鬼。以鐵杖驅逐令不得近。
T2123_.54.0082a13: 於是諸鬼徑詣目連。禮目連足各問其罪。一
T2123_.54.0082a14: 鬼曰。我受此身常患熱渇。先聞恒河水清且
T2123_.54.0082a15: 涼。歡喜趣之沸熱壞身。試飮一口五藏燋爛。
T2123_.54.0082a16: 臭不可當。何因縁故。受如此罪。目連曰。汝
T2123_.54.0082a17: 先世時曾作相師。相人吉凶少實多虚。或毀
T2123_.54.0082a18: 或譽。自稱審諦以動人心。詐惑欺誑以求財
T2123_.54.0082a19: 利。迷惑衆生失如意事
T2123_.54.0082a20: 復有一鬼言。我常爲大狗利牙赤白來噉我
T2123_.54.0082a21: 肉。唯有骨在。風來吹起肉續復生。狗復來
T2123_.54.0082a22: 噉。此苦何因。目連答言。汝前世時。作天祠
T2123_.54.0082a23: 主。常教衆生殺羊以血祠天。汝自食肉。是故
T2123_.54.0082a24: 今日以肉償之
T2123_.54.0082a25: 復有一鬼言。我常身上有糞周遍塗渾。亦復
T2123_.54.0082a26: 噉之。是罪何因。目連答曰。汝前世時。作婆
T2123_.54.0082a27: 羅門惡邪不信。道人乞食取鉢盛滿糞。以飯
T2123_.54.0082a28: 著上持與道人。道人持還。以手食飯糞汚其
T2123_.54.0082a29: 手。是故今日受如此罪
T2123_.54.0082b01: 復有一鬼言。我腹極大如甕。咽喉手脚甚細
T2123_.54.0082b02: 如針。不得飮食。何因。此苦。目連答言。汝前
T2123_.54.0082b03: 世時作聚落主。自恃豪貴飮酒縱横。輕欺餘
T2123_.54.0082b04: 人奪其飮食。飢困衆生故受此苦
T2123_.54.0082b05: 復有一鬼言。我常趣溷欲噉食糞。有大群鬼
T2123_.54.0082b06: 捉杖驅我。不得近厠。口中爛臭。飢困無頼。何
T2123_.54.0082b07: 因如此。目連答言。汝前世時。作佛圖主。有諸
T2123_.54.0082b08: 白衣。供養衆僧供辦食具。汝以麁供設客僧。
T2123_.54.0082b09: 細者自食。故受此苦
T2123_.54.0082b10: 復有一鬼言。我身上遍滿生舌。斧來斫舌。
T2123_.54.0082b11: 斷復續生。如此不已。何因故爾。目連答言。
T2123_.54.0082b12: 汝前世時作道人。衆僧差作蜜漿石蜜。塊大
T2123_.54.0082b13: 難消以斧斫之。盜心噉一口。以是因縁故。
T2123_.54.0082b14: 斫舌也
T2123_.54.0082b15: 復有一鬼言。我常有七枚熱鐵丸。直入我口。
T2123_.54.0082b16: 入腹五藏燋爛。出復還入。何因故受此罪。目
T2123_.54.0082b17: 連答言。汝前世時作沙彌。行果苽子到自
T2123_.54.0082b18: 師所。敬其師故偏心多與。實長七枚。故受此
T2123_.54.0082b19:
T2123_.54.0082b20: 復有一鬼言。有二熱鐵輪。在我兩腋下。
T2123_.54.0082b21: 身燋爛。何因故爾。目連答言。汝前世時。與衆
T2123_.54.0082b22: 僧作餅。盜心取二番挾兩腋底。故受此苦
T2123_.54.0082b23: 復有一鬼言。我癭丸極大如甕。行時擔著肩
T2123_.54.0082b24: 上。住則坐上。進止患苦。何因故爾。目連答
T2123_.54.0082b25: 言。汝前世時作市令。常以輕秤小斗與他。
T2123_.54.0082b26: 重*秤大*斗自取。常自欲得大利於己。侵剋
T2123_.54.0082b27: 餘人
T2123_.54.0082b28: 復有一鬼言。我常兩肩有眼。胸有口鼻。常無
T2123_.54.0082b29: 有頭。何因故爾。目連答言。汝前世時恒作魁
T2123_.54.0082c01: 膾弟子。若殺罪人時。汝常歡喜心。以繩著結
T2123_.54.0082c02: 挽之。故受此苦
T2123_.54.0082c03: 復有一鬼。我常有熱鐵針入出我身。受苦無
T2123_.54.0082c04: 頼。何因故爾。目連答言。汝前世時作調馬師。
T2123_.54.0082c05: 或作調象師。象馬難制。汝以鐵針刺脚。又時
T2123_.54.0082c06: 牛遲亦以針刺。故受此苦
T2123_.54.0082c07: 復有一鬼言。我身常有火出自燃懊惱。何因
T2123_.54.0082c08: 故爾。目連答言。汝前世時作國王夫人。更一
T2123_.54.0082c09: 夫人王甚幸愛。常生妬心伺欲危害。値王
T2123_.54.0082c10: 臥起去。時所愛夫人。眠猶未起著衣。即生
T2123_.54.0082c11: 惡心。正値作餅有熱麻油。即以灌其腹上。腹
T2123_.54.0082c12: 爛即死。故受此苦
T2123_.54.0082c13: 復有一鬼言。我常有旋風迴轉我身。不得自
T2123_.54.0082c14: 在隨意東西。心常惱悶。何因故爾。目連答言。
T2123_.54.0082c15: 汝前世時常作卜師。或時實語。或時妄語。迷
T2123_.54.0082c16: 惑人心不得隨意。故受此苦
T2123_.54.0082c17: 復有一鬼言。我身常如塊肉。無有脚手眼耳
T2123_.54.0082c18: 鼻等。恒爲蟲鳥所食。罪苦難堪。何因縁故爾。
T2123_.54.0082c19: 目連答言。汝前世時。常與他藥墮他兒。故
T2123_.54.0082c20: 受此苦
T2123_.54.0082c21: 復有一鬼言。我常有熱鐵籠。籠絡我身燋熱
T2123_.54.0082c22: 懊惱。何因受此。目連答言。汝前世時。常以羅
T2123_.54.0082c23: 網掩捕魚鳥。故受此苦
T2123_.54.0082c24: 復有一鬼言。我常以物自蒙籠頭。亦常畏人
T2123_.54.0082c25: 來殺我。心常怖懼不可堪忍。何因故爾。目連
T2123_.54.0082c26: 答言。汝前世時婬犯外色。常畏人見。或畏其
T2123_.54.0082c27: 夫捉縛打殺。或畏官法戮之都市。恐怖相續。
T2123_.54.0082c28: 故受此苦
T2123_.54.0082c29: 復有一鬼問言。我受此身。肩上常有銅瓶滿
T2123_.54.0083a01: 洋銅。手捉一杓取自灌頭。擧體燋爛。如
T2123_.54.0083a02: 是受苦無數無量。有何罪咎。目連答言。汝前
T2123_.54.0083a03: 世時出家爲道。僧典飮食。以一酥瓶私著餘
T2123_.54.0083a04: 處。有客道人來者不與之。去已出酥行與舊
T2123_.54.0083a05: 僧。此酥是招提僧物。一切有分。此人藏隱雖
T2123_.54.0083a06: 與不等。由是縁故受此罪也。譬喩經云。昔外
T2123_.54.0083a07: 國有人。死魂自鞭其屍。傍人問曰。是人已死
T2123_.54.0083a08: 何以復鞭。報曰。此是我故身。爲我作惡。見經
T2123_.54.0083a09: 戒不讀。偸盜欺詐。犯人婦女。不孝父母兄弟。
T2123_.54.0083a10: 身及財不肯布施。今死令我墮惡道中。勤
T2123_.54.0083a11: 苦毒痛不可復言。是故來鞭之耳
T2123_.54.0083a12: 又依無量壽經云。憍梵波提。過去世曾作比
T2123_.54.0083a13: 丘。於他粟田邊擿一莖粟。觀其生熟數粒墮
T2123_.54.0083a14: 地。五百世作牛償之。故智度論云。以其習氣
T2123_.54.0083a15: 後得人身。産出牛蹄齝食。佛愍之出家。得
T2123_.54.0083a16: 阿羅漢果
T2123_.54.0083a17: 懲過縁第五
T2123_.54.0083a18: 如維摩經云。故以若干苦切之語。乃可入
T2123_.54.0083a19: 律。書云聞諫如流。斯言可録。佷戻不信。惡
T2123_.54.0083a20: 馬難調。撫膺多愧常以自箴。庶有聞論致序
T2123_.54.0083a21: 心曲。今欲緘其言。而整其身者。未若先挫其
T2123_.54.0083a22: 心。而次折其意。故經云。制之一處無事不辦。
T2123_.54.0083a23: 譬如金山窟。狐兎所不敢停。深淵澄海。蛙
T2123_.54.0083a24: 黽所不肯宿。故知潔其心而淨其意者。則三
T2123_.54.0083a25: 塗報息。四徳常滿。防意如城。守口如瓶。可謂
T2123_.54.0083a26: 金河遺寄屬在伊人。玉門化廣信於斯矣。既
T2123_.54.0083a27: 策斯三業。則能除四患。何等四患。謂生老病
T2123_.54.0083a28: 死也。故受胎經云。衆生受胎之時備盡艱
T2123_.54.0083a29: 難。冥冥漠漠状若浮塵。十月將滿母胎知
T2123_.54.0083b01: 苦。業風催促頭向産門。墮地鞭觸如在刀
T2123_.54.0083b02: 山。風激冷觸如似寒氷。當爾之時生爲實苦」
T2123_.54.0083b03: 又涅槃經云。譬如燈炷唯頼膏油。膏油既盡
T2123_.54.0083b04: 勢不久停。人亦如是。唯頼壯膏。壯膏既盡。衰
T2123_.54.0083b05: 老之炷何得久住
T2123_.54.0083b06: 又出曜經佛説老苦偈云
T2123_.54.0083b07:     少時意盛壯 爲老所見逼
T2123_.54.0083b08:     形衰極枯槁 氣竭憑杖行
T2123_.54.0083b09: 又佛説死苦偈云
T2123_.54.0083b10:     氣絶神逝 形骸蕭索 人物一統
T2123_.54.0083b11:     無生不終
T2123_.54.0083b12: 又涅槃經云。夫死者。於嶮難處無有資糧。去
T2123_.54.0083b13: 處懸遠而無伴侶。晝夜常行不知邊際。深邃
T2123_.54.0083b14: 幽暗無有燈明。入無門戸而有處所。雖無痛
T2123_.54.0083b15: 處不可療治。往無遮止到不得脱
T2123_.54.0083b16: 又無量壽經云。獨生獨死。獨來獨去。苦樂之
T2123_.54.0083b17: 地。身自當之無有代者。幽幽冥冥別離長
T2123_.54.0083b18: 久。道路不同會見無期。甚難甚難。復得相値。
T2123_.54.0083b19: 夫生則喜。親族歡聚。盡慈愛之心。死則朝
T2123_.54.0083b20: 亡暮殯。便有恐畏分離之状。歌哭相送。往者
T2123_.54.0083b21: 不知。反室空堂寂滅無覩。存亡有無變化俄
T2123_.54.0083b22: 頃。故出曜經。佛重説死苦偈云
T2123_.54.0083b23:     命如果待熟 常恐會零落
T2123_.54.0083b24:     已生皆有苦 熟能致不死
T2123_.54.0083b25:     猶如死囚 將詣都市 動向死道
T2123_.54.0083b26:     人命如是 如河駃流 往而不返
T2123_.54.0083b27:     人命如是 逝者不還
T2123_.54.0083b28: 又華嚴經。有十種慢業。應當避之。一於尊重
T2123_.54.0083b29: 福田。和尚阿闍梨。父母沙門。婆羅門所。而
T2123_.54.0083c01: 不尊重恭敬供養。是爲慢業。二有諸法師得
T2123_.54.0083c02: 勝妙法。於大乘深法。知出生死道。得陀羅
T2123_.54.0083c03: 尼成就多聞。具智惠藏善能説法。而不信受
T2123_.54.0083c04: 恭敬供養。是爲慢業。三聽受法時。若聞深法。
T2123_.54.0083c05: 應發離欲心歡喜無量。而不讃法師令衆歡
T2123_.54.0083c06: 喜。是爲慢業。四起慢心自高陵彼。不省己
T2123_.54.0083c07: 實。不調自心。是爲慢業。五起計我心。見有
T2123_.54.0083c08: 功徳智慧者。不讃其美。見無徳者反説其善。
T2123_.54.0083c09: 若聞讃他。於彼人所起嫉妒心。是爲慢業。六
T2123_.54.0083c10: 若有法師。知是法是律是實是佛語。以憎嫉
T2123_.54.0083c11: 故。説言非法非律非實非佛語。欲壞他信心
T2123_.54.0083c12: 故。是爲慢業。七自敷高座。我爲法師不應執
T2123_.54.0083c13: 事。不應恭敬供養餘人。諸修梵行尊長有徳。
T2123_.54.0083c14: 悉應恭敬供養於我。是爲慢業。八遠離頻蹙
T2123_.54.0083c15: 惡眼視彼。常以和顏等觀衆生。言常柔軟無
T2123_.54.0083c16: 有麁獷。離恚恨心。而於彼法師求其過惡。是
T2123_.54.0083c17: 爲慢業。九以我慢心。於多聞者不往恭敬。起
T2123_.54.0083c18: 聽聞法。留難亦不諮問。何等爲善。何等不善。
T2123_.54.0083c19: 何等應作。何等不應作。何等業。長夜饒益一
T2123_.54.0083c20: 切衆生。作何等行不益衆生。作何等行從明
T2123_.54.0083c21: 入明。作何等行從冥入冥。如是人輩爲我心
T2123_.54.0083c22: 漂沒。不能得見出要正道。是爲慢業。十起慢
T2123_.54.0083c23: 心故。不値諸佛難得之法。消盡宿世所種善
T2123_.54.0083c24: 根。不應説而説。起呵責心更相譏論。住如是
T2123_.54.0083c25: 法。應入邪道。但菩提心劣故。而不永捨菩薩
T2123_.54.0083c26: 所行。雖不捨菩薩道。而於無量百千萬劫。尚
T2123_.54.0083c27: 不値佛。何況聞法。是爲慢業
T2123_.54.0083c28: 又出曜經偈云
T2123_.54.0083c29:     衆生爲慢纒 染著於憍慢
T2123_.54.0084a01:     爲見所迷惑 不免生死際
T2123_.54.0084a02: 故知凡夫爲惡雖少。後世深苦獲無邊報。如
T2123_.54.0084a03: 毒在心。人意不同。白衣營生不知顧死。然生
T2123_.54.0084a04: 不可保。死必奄至。尋此危命非朝則夕。俄頃
T2123_.54.0084a05: 之間凶變無常。徒修田宅愛戀妻兒
T2123_.54.0084a06: 又法句喩經云。佛在舍衞國。時城中有婆羅
T2123_.54.0084a07: 門。年向八十。財富無數。爲人難化。不識道徳
T2123_.54.0084a08: 不計無常。更作好舍。前庌後堂涼臺温室。東
T2123_.54.0084a09: 西兩廂。廡數十梁。唯後堂前距陽未訖。時婆
T2123_.54.0084a10: 羅門。恒自經營指授衆事。佛以道眼見此老
T2123_.54.0084a11: 公。命不終日當就後世。不能自知。而方忪忪
T2123_.54.0084a12: 繕治。精神無福甚可憐愍。佛將阿難往到其
T2123_.54.0084a13: 門。慰問老公得無勞倦。今作此舍何所爲安。
T2123_.54.0084a14: 公言前庌待客。後堂自處。東西二廂當安兒
T2123_.54.0084a15: 息。財物僕使。夏止涼臺。冬入温室。佛語老
T2123_.54.0084a16: 公。久聞宿徳思遲談講。佛有要偈。存亡有
T2123_.54.0084a17: 益。欲以相贈不審可不。願小廢事共坐論説
T2123_.54.0084a18: 不耶。老公答言。今正大遽不容坐語。後日更
T2123_.54.0084a19: 來。當共善叙。所云要偈便可説之。於是世
T2123_.54.0084a20: 尊即説偈言
T2123_.54.0084a21:     有子有財 愚唯汲汲 我且非我
T2123_.54.0084a22:     何有子財 暑當止此 寒當止此
T2123_.54.0084a23:     愚多預慮 莫知來變 愚曚愚蔽
T2123_.54.0084a24:     自謂我智 愚而稱智 是謂極愚
T2123_.54.0084a25: 婆羅門言。善説此偈。今實遑遽後來更論之。
T2123_.54.0084a26: 於是世尊傷之而去。老公於後自授屋椽。椽
T2123_.54.0084a27: 墮打頭破。即時命過。室家啼哭驚動四隣。佛
T2123_.54.0084a28: 去未遠便有此變。里頭逢諸梵志數十人。問
T2123_.54.0084a29: 佛從何所來。佛言屬到此死老公舍。爲公説
T2123_.54.0084b01: 法。不信佛語不知無常。今者忽然已就後世。
T2123_.54.0084b02: 具爲諸梵志更説前偈義。聞之欣然即得道
T2123_.54.0084b03: 迹。於是世尊爲説偈言
T2123_.54.0084b04:     愚暗近智 如瓢酌味 雖久狎習
T2123_.54.0084b05:     猶不知法 開達近智 如舌甞味
T2123_.54.0084b06:     雖須臾習 即解道要 愚人造行
T2123_.54.0084b07:     爲身招禍 決心作惡 自致重殃
T2123_.54.0084b08:     爲行不善 退見悔老 致涕流面
T2123_.54.0084b09:     報申宿習
T2123_.54.0084b10: 時諸梵志。重聞此偈益懷篤信。爲佛作禮。歡
T2123_.54.0084b11: 喜奉行
T2123_.54.0084b12: 又正法念經云。若有衆生見他親友。互相破
T2123_.54.0084b13: 壞以懷怨結。能爲和合。命終生欲愛天。隨心
T2123_.54.0084b14: 所念即得五欲自娯。若有衆生見人破亡爲
T2123_.54.0084b15: 他抄掠。救令得脱。或於險處教人正道。或疑
T2123_.54.0084b16: 怖處令他安隱。命終生正行天。天女供養受
T2123_.54.0084b17: 五欲樂。若生人中。生於正見大長者家。若有
T2123_.54.0084b18: 人能柔軟深心。離一切垢。涅槃解脱猶如在
T2123_.54.0084b19: 手。軟心之人心如白鑞。修行善業衆人所信。
T2123_.54.0084b20: 鑛之人心如金剛。恒常不忘怨結之心。
T2123_.54.0084b21: 行不調伏。衆人所憎不愛不信。爾時孔雀菩
T2123_.54.0084b22: 薩。以佛經偈。而説頌曰
T2123_.54.0084b23:     善人心柔軟 猶如成錬金
T2123_.54.0084b24:     斯人内外善 速得脱衆苦
T2123_.54.0084b25:     若人心器調 一切皆柔軟
T2123_.54.0084b26:     斯人生善種 猶如良福田
T2123_.54.0084b27: 又呵鵰阿那含經云。阿那含有八事。不欲令
T2123_.54.0084b28: 人知。何等爲八。一不求不欲令人知。二信不
T2123_.54.0084b29: 欲令人知。三自羞不欲令人知。四自慚不欲
T2123_.54.0084c01: 令人知。五精進不欲令人知。六自觀不欲令
T2123_.54.0084c02: 人知。七得禪不欲令人知。八黠慧不欲令人
T2123_.54.0084c03: 知。所以不欲令人知者。不欲煩擾於人故。頌
T2123_.54.0084c04:
T2123_.54.0084c05:     瞻蔔改蓬心 伊蘭變芳樹
T2123_.54.0084c06:     規輪時有缺 皓絲不常素
T2123_.54.0084c07:     三益竊所忻 四隙行當護
T2123_.54.0084c08:     勗哉深自勉 誡之誠可慕
T2123_.54.0084c09: 思愼部第十七此有
五縁
T2123_.54.0084c10:   述意縁愼過縁愼禍縁愼境縁
T2123_.54.0084c11: 愼用縁
T2123_.54.0084c12: 述意縁第一
T2123_.54.0084c13: 夫思愼防過。無患之理。緘口息謗。離惡之原。
T2123_.54.0084c14: 誡始愼終。是君子之鹽梅。敬初護末。是養生
T2123_.54.0084c15: 之要趣。庶鑒罪福之沈浮。知吉凶之樂苦。譬
T2123_.54.0084c16: 目暗於自見。借鏡以觀形。髮拙於自理。必假
T2123_.54.0084c17: 櫛以自通。故面之所以形。明鏡之力也。髮之
T2123_.54.0084c18: 所以理。玄櫛之功也。行之所以芳。善言之
T2123_.54.0084c19: 益也。果之所以勝。*善因之善也。是故身之
T2123_.54.0084c20: 將敗。必不納正諫之言。命之將終。必不可
T2123_.54.0084c21: 受之良藥也
T2123_.54.0084c22: 愼過縁第二
T2123_.54.0084c23: 如大集經濟龍品云。爾時衆中有一盲龍。名
T2123_.54.0084c24: 曰頗羅機梨奢。擧聲大哭作如是言。大聖世
T2123_.54.0084c25: 尊。願救濟我願救濟我。我今身中受大苦
T2123_.54.0084c26: 惱。日夜常爲種種諸蟲之所唼食。居熱水中
T2123_.54.0084c27: 無時暫樂。佛言梨奢。汝過去世。於佛法中曾
T2123_.54.0084c28: 爲比丘。毀破禁戒。内懷欺詐外現善相。廣貪
T2123_.54.0084c29: 眷屬弟子衆多。名聲四遠莫不聞知。我*和尚
T2123_.54.0085a01: 得阿羅漢果。以是因縁。多得供養獨受用之。
T2123_.54.0085a02: 見持戒人反惡加説。彼人懊惱。如是念言。世
T2123_.54.0085a03: 生中。願我所在食汝身肉。如是惡業死生
T2123_.54.0085a04: 龍中。是汝前身。衆生願故食噉汝身。惡業因
T2123_.54.0085a05: 縁得此盲報。又過去無量劫中。在融赤銅地
T2123_.54.0085a06: 獄之中。常爲諸蟲之所食噉。龍聞此語憂愁
T2123_.54.0085a07: 啼哭。作如是言。我等今者。皆悉至心咸共懺
T2123_.54.0085a08: 悔。願令此苦速得解脱。彼龍衆中二十六億
T2123_.54.0085a09: 諸餓龍等。念過去身皆悉雨涙。念過去身。於
T2123_.54.0085a10: 佛法中雖得出家備造惡業。經無量身在三惡
T2123_.54.0085a11: 道。以餘報故。猶在龍中受極大苦。如青色
T2123_.54.0085a12: 龍我亦如是。爾時世尊語諸龍言。汝可持水
T2123_.54.0085a13: 洗如來足。令汝殃罪漸得除滅。時一切龍以
T2123_.54.0085a14: 手掬水。水皆成火。變作大石。滿於手中生大
T2123_.54.0085a15: 猛焔。棄已復生。如是至七。一切龍衆見如是
T2123_.54.0085a16: 已。驚怖懊惱啼泣雨涙。佛教立大誓願已。焔
T2123_.54.0085a17: 火皆滅。乃至八過。以手捧水洗如來足。至心
T2123_.54.0085a18: 懺悔。佛記諸龍。彌勒佛時。當得人身値佛出
T2123_.54.0085a19: 家。精進持戒得羅漢果。時諸龍等得宿命心。
T2123_.54.0085a20: 自念過業。於佛法中。或爲俗人親屬因縁。或
T2123_.54.0085a21: 復聽法來去雜縁。所有信心。捨施種種華果
T2123_.54.0085a22: 飮食。共諸比丘依次而食。或有説云。我常喫
T2123_.54.0085a23: 噉四方衆僧華果飮食。或有説言。我往寺舍
T2123_.54.0085a24: 布施衆僧。或復禮拜。如是喫噉。或復説言。我
T2123_.54.0085a25: 從毘婆尸如來法中。曾作俗人。乃至有説。我
T2123_.54.0085a26: 釋迦牟尼佛法之中。曾作俗人。或以親舊問
T2123_.54.0085a27: 訊因縁。或復來去聽法因縁。往還寺舍。有信
T2123_.54.0085a28: 心人供養僧故。捨施華果種種飮食。比丘得
T2123_.54.0085a29: 已迴施於我。我得便食。彼業因縁。於地獄中
T2123_.54.0085b01: 經無量劫。大猛火中或燒或煮。或飮*洋銅或
T2123_.54.0085b02: 呑鐵丸。從地獄出墮畜生中。捨畜生身生餓
T2123_.54.0085b03: 鬼中。如是種種備受辛苦。惡業未盡生此龍
T2123_.54.0085b04: 中。常受苦惱。佛告諸龍。此之惡業。與盜佛物
T2123_.54.0085b05: 等無差別。此五逆業其罪如半。汝等今當盡
T2123_.54.0085b06: 受三歸一心修善。以此縁故。於賢劫中。値最
T2123_.54.0085b07: 後佛名曰樓至。於彼佛世罪得除滅。時諸龍
T2123_.54.0085b08: 等聞是語已。皆悉至心。盡其形壽各受三歸
T2123_.54.0085b09: 時彼衆中有盲龍女。口中胮爛滿諸雜蟲。状
T2123_.54.0085b10: 如屎尿。乃至穢惡。猶若婦人根中不淨臊臭
T2123_.54.0085b11: 難看。種種噉食。膿血流出。一切身分。常爲
T2123_.54.0085b12: 蚊虻諸惡毒蠅之所唼食。身體臭處不可見
T2123_.54.0085b13: 聞。爾時世尊以大悲心。見彼龍婦眼盲困苦
T2123_.54.0085b14: 如是。問言妹何縁故。得此惡身。於過去世
T2123_.54.0085b15: 曾爲何業。龍婦答言。世尊。我今此身衆苦逼
T2123_.54.0085b16: 迫無暫時得停。設復欲言而不能説。我念過
T2123_.54.0085b17: 去。三十六億於百千年。生惡龍中受如是苦。
T2123_.54.0085b18: 乃至日夜刹那不停。爲我往昔九十一劫。於
T2123_.54.0085b19: 毘婆尸佛。佛法之中作比丘尼。思念欲事過
T2123_.54.0085b20: 於醉人。雖復出家不能如法。於伽藍内犯於
T2123_.54.0085b21: 法律。恒受三惡道受諸燒煮説此語已。願救
T2123_.54.0085b22: 濟我身。爾事世尊説實語已。即以少水瀉龍
T2123_.54.0085b23: 口中。火及蟲膿悉皆滅盡。龍口清涼。作如是
T2123_.54.0085b24: 言。大聖如來。我憶過去。迦葉佛時。曾作俗人
T2123_.54.0085b25: 在田犁地。有一比丘。來從我乞求五十錢。我
T2123_.54.0085b26: 時報言。聽待穀熟當與汝食。比丘復言。若當
T2123_.54.0085b27: 五十不可得者。願乞十文。我於爾時。瞋彼比
T2123_.54.0085b28: 丘而語之言。乃至十文亦不相與。時彼比丘
T2123_.54.0085b29: 心生懊惱。又於餘時。往寺舍中入樹林中。輒
T2123_.54.0085c01: 便盜取現在僧物十菴羅果。而私食之。彼業
T2123_.54.0085c02: 因縁地獄受苦。惡業未盡。生野澤中作餓龍
T2123_.54.0085c03: 身。常爲種種諸蟲食噉。膿血流溢飢渇苦惱。
T2123_.54.0085c04: 又彼比丘。以瞋忿心惡業縁故。死便即作小
T2123_.54.0085c05: 毒龍身。生我腋下&T004623;於我血。熱氣觸身不可
T2123_.54.0085c06: 堪忍。是故我身熱膿血滿。龍白佛言。大悲世
T2123_.54.0085c07: 尊。唯願慈哀救濟於我。令我脱彼怨家毒龍。
T2123_.54.0085c08: 爾時世尊以手抄水。發誠實語作如是言。我
T2123_.54.0085c09: 曾往昔於飢饉世。爾時願作大身衆生。長廣
T2123_.54.0085c10: 無量。以神通力。於虚空中唱如是言。彼野澤
T2123_.54.0085c11: 中有大身蟲。名曰不瞋。汝等可往取其身肉
T2123_.54.0085c12: 以爲飮食。可得不飢。時彼世中人非人等。聞
T2123_.54.0085c13: 此聲已。一切悉往競取食之。説是眞實諦信
T2123_.54.0085c14: 語時。彼龍腋下小龍即出。時此二龍倶白佛
T2123_.54.0085c15: 言。世尊。我等久近離此龍身解脱殃罪。佛告
T2123_.54.0085c16: 龍言。此業大重次五無間。何以故。若有四方
T2123_.54.0085c17: 常住僧物。或現前僧物。篤信檀越重心施物。
T2123_.54.0085c18: 或華果樹園。飮食資生。床褥敷具。疾病湯藥。
T2123_.54.0085c19: 一切所須。私自費用。或持出外。乞與知識親
T2123_.54.0085c20: 里白衣。此罪重於阿鼻地獄所受果報。是故
T2123_.54.0085c21: 汝等可受三歸。歸三寶已。乃可得往於冷水
T2123_.54.0085c22: 中。如是三稱三受。身即安隱得入水中。爾時
T2123_.54.0085c23: 世尊即爲諸龍。而説偈言
T2123_.54.0085c24:     寧以利刀自割身 支節身分肌膚肉
T2123_.54.0085c25:     所有信心捨施物 俗人食者實爲難
T2123_.54.0085c26:     寧呑大赤熱鐵丸 而使口中光焔出
T2123_.54.0085c27:     所有衆僧飮食具 不應於外私自用
T2123_.54.0085c28:     寧以大火若須彌 以手捉持而自食
T2123_.54.0085c29:     其有在家諸俗人 不應輒食施僧食
T2123_.54.0086a01:     寧以利刀自屠膾 身體皮膜而自噉
T2123_.54.0086a02:     其有在家諸俗人 不應受取僧雜食
T2123_.54.0086a03:     寧以自身投於彼 滿室大火猛焔中
T2123_.54.0086a04:     其有在家俗人輩 不應坐臥僧床席
T2123_.54.0086a05:     寧以大熱炎鐵錐 拳手握持便燋爛
T2123_.54.0086a06:     其有在家俗人等 不應私用於僧物
T2123_.54.0086a07:     寧以勝利好刀砧 而自臠切其身肉
T2123_.54.0086a08:     勿於出家清淨人 發起一念瞋恚心
T2123_.54.0086a09:     寧以自手挑兩眼 捐棄投之擲於地
T2123_.54.0086a10:     其有習行善法者 不應懷忿瞋心視
T2123_.54.0086a11:     寧以熱鐵鍱其身 東西起動行坐臥
T2123_.54.0086a12:     不應瞋忿心妒嫉 而著衆僧淨施衣
T2123_.54.0086a13:     寧飮灰汁鹹鹵水 熱沸爍口猶如火
T2123_.54.0086a14:     不應懷貪恚惡心 服食衆僧淨施藥
T2123_.54.0086a15: 爾時世尊。説此偈已。一萬四千諸龍衆。皆悉
T2123_.54.0086a16: 受三歸。所有過去現在業服。諸苦惱中而得
T2123_.54.0086a17: 解脱。深信三寶其心不退。復有八十億諸龍
T2123_.54.0086a18: 衆等。亦於三寶起歸敬心
T2123_.54.0086a19: 又大集經云。或作比丘。所得種種資生之具。
T2123_.54.0086a20: 皆是信心檀越所施。而是衆生或自食噉。或
T2123_.54.0086a21: 與他人。或共衆人。盜竊隱藏私處自用。如是
T2123_.54.0086a22: 業故墮三惡道。久受勤苦。復有衆生。貧窮下
T2123_.54.0086a23: 賤不得自在。是故出家。望得富饒解脱安樂。
T2123_.54.0086a24: 既出家已。懈怠嬾墮不讀誦經。禪慧精勤捨
T2123_.54.0086a25: 而不習。樂知僧事。復有比丘。晝夜精勤樂修
T2123_.54.0086a26: 善法。讀誦經典。坐禪習慧不捨須臾。以是因
T2123_.54.0086a27: 縁。感諸四輩種種供養。時知事人。得利養已
T2123_.54.0086a28: 或自私食。或復盜與親舊俗人。以是等縁久
T2123_.54.0086a29: 處惡道。出已還入。如是愚瞑。不懼當來果
T2123_.54.0086b01: 報輕重。我今戒勅沙門弟子。念法住持。不得
T2123_.54.0086b02: 自稱我是沙門。眞法行人。倚衆僧故。受他信
T2123_.54.0086b03: 施物。或餅或菜或果或華。但是衆僧所食之
T2123_.54.0086b04: 物。不得輒與一切俗人。亦不得云此是我物。
T2123_.54.0086b05: 別衆而食。又亦不得以衆僧物貯積興生種
T2123_.54.0086b06: 種販賣云有利益。招世譏嫌。又亦不得出貴
T2123_.54.0086b07: 收賤與世爭利。又亦不得爲於飮食及僧因
T2123_.54.0086b08: 縁。使諸衆生墮三惡道。應須勸引安善法中
T2123_.54.0086b09: 令比丘衆眞信三寶。攝諸衆生乃至父母。令
T2123_.54.0086b10: 得安隱置三解脱
T2123_.54.0086b11: 又十輪經云。若有四方僧物資生雜物等。持
T2123_.54.0086b12: 戒破戒如是人等。悉不與之。以是因縁。命終
T2123_.54.0086b13: 已後。皆墮阿鼻地獄
T2123_.54.0086b14: 愼禍縁第三
T2123_.54.0086b15: 如舊雜譬喩經云。昔有一國五穀熟成。人民
T2123_.54.0086b16: 安寧無有疾病。晝夜伎樂人無憂惱。王問群
T2123_.54.0086b17: 臣。我聞天下有禍何類。答曰臣亦不見。王便
T2123_.54.0086b18: 使一臣。至於隣國求覓禍之神則化作一
T2123_.54.0086b19: 人。於市中賣之。状類如猪。持鐵鎖繋縛賣之。
T2123_.54.0086b20: 臣問此名何等。答曰禍母。臣曰賣不。答曰賣。
T2123_.54.0086b21: 問曰索幾錢。答曰千萬。問曰此食何等。答曰
T2123_.54.0086b22: 食針一升。既買得已。臣使家家發求覓針。如
T2123_.54.0086b23: 是人民兩兩三三。相逢求針。使諸郡縣處處
T2123_.54.0086b24: 擾亂。百姓所在之處患毒無聊。臣白王曰。
T2123_.54.0086b25: 雖得禍母致使民亂。男女失業。欲殺棄之。未
T2123_.54.0086b26: 審許不。王言大善。便於城外將殺。刺便不入。
T2123_.54.0086b27: 斫則不傷。割而不死。積薪燒之。身赤如火。便
T2123_.54.0086b28: 走出去。過里燒里。過市燒市。入城燒城。入國
T2123_.54.0086b29: 燒國。擾亂人民。飢餓困苦。坐由厭樂買禍所
T2123_.54.0086c01: 致苦也。此喩女色欲火所燒。男子貪毒至死
T2123_.54.0086c02: 不知苦也
T2123_.54.0086c03: 愼境縁第四
T2123_.54.0086c04: 如正法念經。孔雀菩薩告諸天衆。若有比
T2123_.54.0086c05: 丘。畏於惡名則離諸過。所謂不入女人戲笑
T2123_.54.0086c06: 之處。不入酒肆。不近沽酒。不與共語。不近
T2123_.54.0086c07: 嗜酒人。亦不與語。不近賊人。不近先作大
T2123_.54.0086c08: 惡之人。不近好鬪之人。不近陰惡懷毒人。
T2123_.54.0086c09: 不近無恒數捨道人。不近博戲人。不近伎
T2123_.54.0086c10: 樂人。不近小兒。不近繋縛女色人。不近輕
T2123_.54.0086c11: 躁人。不近不護口人。不近貪人。不近販賣欺
T2123_.54.0086c12: 誑人。不近巧僞市道世所惡賤人。不近掘河
T2123_.54.0086c13: 池人。不近黄門女人同路一歩。不近調象人。
T2123_.54.0086c14: 不近魁膾人。不近調馬人。不近斷見人。不近
T2123_.54.0086c15: 無戒人。如是惡人不應親近。近如是人必與
T2123_.54.0086c16: 同行。是故比丘當畏惡名。不應與此不淨業
T2123_.54.0086c17: 人。同路行於一足之地。而説頌曰
T2123_.54.0086c18:     若人近不善 則爲不善人
T2123_.54.0086c19:     是故應離惡 莫行不善業
T2123_.54.0086c20:     隨近何等人 數數相親近
T2123_.54.0086c21:     近故同其行 或善或不善
T2123_.54.0086c22:     一切人求善 當近於善人
T2123_.54.0086c23:     如是能得樂 善則非苦因
T2123_.54.0086c24:     近善増功徳 近惡増尤甚
T2123_.54.0086c25:     功徳及惡相 今如是略説
T2123_.54.0086c26:     若近於善人 則得善名稱
T2123_.54.0086c27:     若近不善人 令人速輕賤
T2123_.54.0086c28:     常應親善人 遠離於惡友
T2123_.54.0086c29:     以近善人故 能捨諸惡業
T2123_.54.0087a01: 又雜阿含經云。爾時世尊。告諸比丘。譬如木
T2123_.54.0087a02: 杵常用不止日夜消減。如是比丘。從本已來
T2123_.54.0087a03: 不閉根門。食不知量。初夜後夜。不勤覺悟修
T2123_.54.0087a04: 習善法。當知是輩。終日捐減不増善法。如
T2123_.54.0087a05: 彼木杵。又自愛經云。佛言夫人處世。心懷毒
T2123_.54.0087a06: 念。口施毒言。身行毒業。斯三出于心身口。唱
T2123_.54.0087a07: 成其惡以加衆生。衆生被毒即結怨恨。誓心
T2123_.54.0087a08: 欲報。或現世獲。或身終後魄靈昇天即下報
T2123_.54.0087a09: 之。人中畜生鬼神太山。更相剋賊。皆由宿命。
T2123_.54.0087a10: 非空生也。佛説偈言
T2123_.54.0087a11:     心爲法心 心尊心中 使心非愚
T2123_.54.0087a12:     即言即行 罪苦自追 車轢乎轍
T2123_.54.0087a13:     心爲法本 心尊心使 中心念善
T2123_.54.0087a14:     即言即行 福樂自追 如影隨形
T2123_.54.0087a15: 又舊雜譬喩經云。昔有鼈遭遇枯旱。湖澤乾
T2123_.54.0087a16: 竭。不自致有食之池。時有大鶴集住其邊。
T2123_.54.0087a17: 鼈從求哀。乞相濟度。鶴啄銜之飛過都邑。鼈
T2123_.54.0087a18: 不默聲。問此何等。如是不止。鶴便應之。口開
T2123_.54.0087a19: 鼈墮人得屠食。夫人愚頑不謹口舌。其譬如
T2123_.54.0087a20: 是又法句喩經云。佛告婆羅門。世有四事。人
T2123_.54.0087a21: 不能行。行者得福不致此貧。何謂爲四。一者
T2123_.54.0087a22: 年盛力壯愼莫憍慢。二者年老精進不貪婬
T2123_.54.0087a23: 劮。三者有財珍寶常念布施。四者就師學問
T2123_.54.0087a24: 聽受正言。如此老公不行四事。謂之有常。不
T2123_.54.0087a25: 計成敗。一旦離散。譬如老鶴守此空池。
T2123_.54.0087a26: 無所得。於是世尊即説偈言
T2123_.54.0087a27:     晝夜慢墮 老不止婬 有財不施
T2123_.54.0087a28:     不受佛言 有此四弊 爲自侵欺
T2123_.54.0087a29:     咄嗟老至 色變作耄 少時如意
T2123_.54.0087b01:     老見蹈賤 不修梵行 又不富貴
T2123_.54.0087b02:     老如白鶴 守伺空池 既不守戒
T2123_.54.0087b03:     又不積財 老羸氣竭 思故何
T2123_.54.0087b04:     老如秋葉 汚穢繿縷 命疾脱至
T2123_.54.0087b05:     不用後悔
T2123_.54.0087b06: 又雜寶藏經云。佛言昔迦尸國王名爲惡受。
T2123_.54.0087b07: 極作非法。苦惱百姓。殘賊無道四遠賈客。珍
T2123_.54.0087b08: 奇勝物皆税奪取不酬其直。由是之故。國中
T2123_.54.0087b09: 寶物遂至大貴。諸人稱傳惡名流布。爾時有
T2123_.54.0087b10: 鸚鵡王。在於林中。聞行路人説王之惡。即自
T2123_.54.0087b11: 思念。我雖是鳥尚知其非。今當詣彼爲説善
T2123_.54.0087b12: 道。彼王若聞我語。必作是言。彼鳥之王猶有
T2123_.54.0087b13: 善言。奈何人王爲彼譏責。儻能改修。尋即高
T2123_.54.0087b14: 飛至王園中。迴翔下降在一樹上。値王夫人
T2123_.54.0087b15: 入園遊觀。于時鸚鵡。鼓翼嚶鳴而語之言。王
T2123_.54.0087b16: 今暴虐無道之甚。殘害萬民毒及鳥獸含識
T2123_.54.0087b17: 嗷嗷。人畜憤結。呼嗟之音周聞天下。夫人
T2123_.54.0087b18: 荷剋與王無異。民之父母豈應如是。夫人聞
T2123_.54.0087b19: 已。瞋恚熾盛。此何小鳥罵我溢口。遣人伺
T2123_.54.0087b20: 捕。爾時鸚鵡不驚不畏。入捕者手。夫人得
T2123_.54.0087b21: 之即用與王。王語鸚鵡。何以罵我。鸚鵡答言。
T2123_.54.0087b22: 説王非法乃欲相益。不敢罵王。時王問言。有
T2123_.54.0087b23: 何非法。答言。王有七事非法。能危王身。問
T2123_.54.0087b24: 言。何等爲七。答言。一者耽荒女色不敬眞正。
T2123_.54.0087b25: 二者嗜酒醉亂不恤國事。三者貪著碁博不
T2123_.54.0087b26: 修禮敬。四者遊獵殺生都無慈心。五者好出
T2123_.54.0087b27: 惡言初不善語。六者賦役謫罰倍加常則。七
T2123_.54.0087b28: 者不以義理劫奪民財。有此七事能危王身。
T2123_.54.0087b29: 又有三事傾敗王國。王復問言。何謂三事。答
T2123_.54.0087c01: 言。一者親近邪佞諂惡之人。二者不附賢勝。
T2123_.54.0087c02: 不受善言。三者好伐他國不養人民。此三
T2123_.54.0087c03: 不除。傾敗之期非旦則夕。夫爲王者率土歸
T2123_.54.0087c04: 仰。王當如橋濟度萬民。王當如秤親疏皆平。
T2123_.54.0087c05: 王當如足不違聖蹤。王者如日善照世間。王
T2123_.54.0087c06: 者如月與物清涼。王如父母恩育慈矜。王者
T2123_.54.0087c07: 如天覆蓋一切。王者如地載養萬物。王者如
T2123_.54.0087c08: 火。爲諸萬民燒除惡患。王者如水潤澤四方。
T2123_.54.0087c09: 應如過去轉輪聖王。乃以十善道教化衆生。
T2123_.54.0087c10: 王聞其言。深自慚愧。鸚鵡之言至誠至欵。
T2123_.54.0087c11: 我爲人王所行無道。誠遵其教奉以爲師受
T2123_.54.0087c12: 修正行。爾時國内。風教既行惡名消滅。夫人
T2123_.54.0087c13: 臣佐皆生忠敬。一切人民無不歡喜。爾時鸚
T2123_.54.0087c14: 鵡者。我身是也。爾時迦尸國王惡受者。
T2123_.54.0087c15: 輔相是也。爾時夫人者。今輔相夫人是也
T2123_.54.0087c16: 愼用縁第五
T2123_.54.0087c17: 又僧祇律云。佛告諸比丘。過去世時。有城名
T2123_.54.0087c18: 波羅柰。國名伽尸。時有一婆羅門。於曠野中
T2123_.54.0087c19: 造立義井。爲放牧行者。皆就井飮并及洗浴。
T2123_.54.0087c20: 時日向暮。有群野干來趣井飮地殘水。有野
T2123_.54.0087c21: 干主不飮地水。便内頭灌中飮水。飮已戴
T2123_.54.0087c22: *灌高擧。撲破瓦*灌。*灌口猶貫其項。諸野
T2123_.54.0087c23: 干輩語野干主。若濕樹葉可用者常當護之。
T2123_.54.0087c24: 況復此*灌利益行人。云何打破。野干主言。
T2123_.54.0087c25: 我作是樂。但當快心。那知他事。時有行人語
T2123_.54.0087c26: 婆羅門。汝*灌已破。復更著之猶如前法。爲
T2123_.54.0087c27: 野干所破乃至十四。諸野干輩數數諫之。猶
T2123_.54.0087c28: 不受語。時婆羅門便自念言。是誰破*灌。當
T2123_.54.0087c29: 往伺之。正是野干。便作是念。我福徳井而作
T2123_.54.0088a01: 留難。便作木*灌堅固難破。令頭易入難出之
T2123_.54.0088a02: 者。亦著井邊。然捉杖屏處伺之。行人飮訖。
T2123_.54.0088a03: 野干主如前入飮。飮訖撲地不能令破。時婆
T2123_.54.0088a04: 羅門捉杖打殺。空中有天説此偈言
T2123_.54.0088a05:     知識慈心語 佷㑦不受諫
T2123_.54.0088a06:     守頑招此禍 自喪其身命
T2123_.54.0088a07:     是故癡野干 遭斯木*灌苦
T2123_.54.0088a08: 佛告諸比丘。爾時野干主者。今提婆達多是。
T2123_.54.0088a09: 時群野干者。今諸比丘諫提婆達多者是。當
T2123_.54.0088a10: 於過去時。已曾不受知識軟語。自喪身
T2123_.54.0088a11: 命。今復不受諸比丘諫。當墮惡道長受苦痛。
T2123_.54.0088a12: 頌曰
T2123_.54.0088a13:     思愼始終 務存正己 口無二言
T2123_.54.0088a14:     心無妄起 少欲知足 妄懷彼此
T2123_.54.0088a15:     戰戰兢兢 誡勗憂喜
T2123_.54.0088a16: 諸經要集卷第
T2123_.54.0088a17:
T2123_.54.0088a18:
T2123_.54.0088a19:
T2123_.54.0088a20: 諸經要集卷第
T2123_.54.0088a21:  *西明寺沙門*釋道*世*集 
T2123_.54.0088a22: 六度部第十六度即
爲六篇
T2123_.54.0088a23: 布施第一施別
七縁
T2123_.54.0088a24:   述意縁慳僞縁財施縁法施縁
T2123_.54.0088a25: 擇施縁福田縁相對縁
T2123_.54.0088a26: 述意縁第一
T2123_.54.0088a27: 夫布施之業。乃是衆行之源。既標六度之初。
T2123_.54.0088a28: 又題四攝之首。所以給孤獨食。散黄金而不
T2123_.54.0088a29: 吝。須達拏王。施白象而無惜。尚能濟其厄難。
T2123_.54.0088b01: 忘己形軀。故薩埵投身。以救飢羸之命。尸毘
T2123_.54.0088b02: 割股。以代鷹鸇之飡。豈況國城妻子。何足經
T2123_.54.0088b03: 懷。寶貨倉儲。寧容在意。俗書尚云。解衣推
T2123_.54.0088b04: 食。摩頭至踵。車馬衣裘。朋友共弊。莫不輕財
T2123_.54.0088b05: 重義。愛賢好士。且自財物無常。何關人事。苦
T2123_.54.0088b06: 心積聚。竟復何施。四怖交煎。五家諍奪。何
T2123_.54.0088b07: 有智人。而當寶翫。比見凡愚。吝惜家財。靡
T2123_.54.0088b08: 有捨心。而喪軀命。但爲貪生。恒憂不活。遂使
T2123_.54.0088b09: 妻兒角目。兄弟鬩牆。眷屬乖離。親朋隔絶。良
T2123_.54.0088b10: 由慳因慳縁慳法慳業。乖菩薩之心。妨慈悲
T2123_.54.0088b11: 之道。不生救護之意。唯起損惱之情。如是之
T2123_.54.0088b12: 愆。寔由慳貪爲本也
T2123_.54.0088b13: 慳僞縁第二
T2123_.54.0088b14: 如菩薩處胎經。佛説偈言
T2123_.54.0088b15:     世多愚惑人 守慳不布施
T2123_.54.0088b16:     積財千萬億 稱言是我有
T2123_.54.0088b17:     臨欲壽終時 眼見惡鬼神
T2123_.54.0088b18:     刀風解其體 無復出入息
T2123_.54.0088b19:     貪識隨善惡 受報甚苦辛
T2123_.54.0088b20:     將至受罪處 變悔乞何及
T2123_.54.0088b21: 又薩遮尼揵子經偈云
T2123_.54.0088b22:     貪人多積聚 得不生厭足
T2123_.54.0088b23:     無明顚倒心 常念侵損他
T2123_.54.0088b24:     現在多怨憎 捨身墮惡道
T2123_.54.0088b25:     是故有智者 應當念知足
T2123_.54.0088b26:     惜財不布施 藏擧恐人知
T2123_.54.0088b27:     捨身空手去 餓鬼中受苦
T2123_.54.0088b28:     飢渇寒熱等 憂悲常煎煮
T2123_.54.0088b29:     知者不積聚 爲破慳貪故
T2123_.54.0088c01: 又分別業報經偈云
T2123_.54.0088c02:     修行大布施 急性多瞋怒
T2123_.54.0088c03:     不依正憶念 後作大力龍
T2123_.54.0088c04: 又菩薩本行經云。若見乞者面目嚬蹙。當知
T2123_.54.0088c05: 是人開餓鬼門
T2123_.54.0088c06: 又大集經云。有四法障礙大乘。何等爲四。一
T2123_.54.0088c07: 不樂惠施。二施已生悔。三施已觀過。四不念
T2123_.54.0088c08: 苦施心。復有四法。一爲欲而施。二爲瞋而施。
T2123_.54.0088c09: 三爲癡而施。四爲怖畏而施。復有四法。一不
T2123_.54.0088c10: 至心施。二不自手施。三不現見施。四輕慢施。
T2123_.54.0088c11: 又優婆塞戒經云。佛言。菩薩布施遠離四惡。
T2123_.54.0088c12: 一破戒。二疑網。三邪見。四慳吝。復離五法。
T2123_.54.0088c13: 一施時不選有徳無徳。二施時不説善惡。三
T2123_.54.0088c14: 施時不擇種姓。四施時不輕求者。五施時不
T2123_.54.0088c15: 惡口罵。復有三事。施已不得勝妙果報。一
T2123_.54.0088c16: 先多發心後則少與。二選擇惡物持以施人。
T2123_.54.0088c17: 三既行施已心生悔恨。復有八事。施已不得
T2123_.54.0088c18: 成就上果。一施已見受者過。二施時心不平
T2123_.54.0088c19: 等。三施已求受者作。四施已喜自讃歎。五説
T2123_.54.0088c20: 無後乃與之。六施已惡口罵詈。七施已求還
T2123_.54.0088c21: 倍。八施已生於疑心。如是施主。則不能
T2123_.54.0088c22: 得親遇諸佛賢聖之人。若以具足色香味觸。
T2123_.54.0088c23: 施於彼者。是名淨施
T2123_.54.0088c24: 若偏爲良福田施。不樂常施。是人未來得果
T2123_.54.0088c25: 報時。不樂惠施
T2123_.54.0088c26: 若人施已生悔。若劫他物持以布施。是人未
T2123_.54.0088c27: 來雖得財物常耗不集
T2123_.54.0088c28: 若惱眷屬得物以施。是人未來。雖得大報身
T2123_.54.0088c29: 病苦
T2123_.54.0089a01: 若人先不能供養父母。惱其妻子奴婢。困苦
T2123_.54.0089a02: 而布施者。是名惡人。是假名施不名義施。如
T2123_.54.0089a03: 是施者名無憐愍。不知恩報。是人未來。雖得
T2123_.54.0089a04: 財寶常失不集。不能出用。身多病苦
T2123_.54.0089a05: 又優婆塞戒經云。無財之人自説無財。是義
T2123_.54.0089a06: 不然。何以故。一切水草人無不有。雖是國
T2123_.54.0089a07: 主不必能施。雖是貧窮非不能施。何以故。
T2123_.54.0089a08: 貧窮之人亦有食分。食已洗器。棄蕩滌汁施
T2123_.54.0089a09: 應食者。亦得福徳。若以塵糗施於蟻子。亦得
T2123_.54.0089a10: 無量福徳果報。天下極貧。誰當無此塵許糗
T2123_.54.0089a11: 耶。極貧之人。誰當赤露無衣服者。若有衣
T2123_.54.0089a12: 服。豈無一線一針施人繋瘡。一指許財作燈
T2123_.54.0089a13: 炷耶。善男子。天下之人。誰現貧窮無其身者。
T2123_.54.0089a14: 如其有身見他作福。身應往助執役掃灑。亦
T2123_.54.0089a15: 得福報。故成實論云。掃一閻浮僧地。不如掃
T2123_.54.0089a16: 一手掌佛地
T2123_.54.0089a17: 又四分律。及彌沙塞律云。昔佛在世時。跋提
T2123_.54.0089a18: 城内有大居士。字曰琝荼。饒財珍富有大
T2123_.54.0089a19: 威力。隨意所欲周給人物。倉中有孔大如車
T2123_.54.0089a20: 軸。穀米自出。婦以八升米作飯。飼四部兵及
T2123_.54.0089a21: 四方來者。食故不盡。其兒以千兩金。與四部
T2123_.54.0089a22: 兵及四方乞者。隨意施猶不盡。兒婦以一裏
T2123_.54.0089a23: 香。塗四部兵并四方來乞者。隨意令足。香故
T2123_.54.0089a24: 不盡。奴以一犁田耕七壟出米滋多。其
T2123_.54.0089a25: 以八升穀。與四部兵人馬。食之不盡。家内
T2123_.54.0089a26: 良賤共*諍。各是我福力。琝*荼詣佛請問。是
T2123_.54.0089a27: 誰力耶。佛言。汝等共有。昔王舍城有一織師。
T2123_.54.0089a28: 織師有婦。又有一兒。兒又有婦。有一奴一婢。
T2123_.54.0089a29: 一時共食。有辟支佛來就舍乞食。各欲當分
T2123_.54.0089b01: 捨與。辟支佛言。各減少許。於汝不少在我得
T2123_.54.0089b02: 足。即共從之。辟支食已。於虚空中現諸神
T2123_.54.0089b03: 變方去。織師眷屬捨命。生四天王天。至于他
T2123_.54.0089b04: 化。展轉七反。餘福此生果報齊等。又淨業
T2123_.54.0089b05: 障經云。若菩薩觀慳及施不作二相。持戒毀
T2123_.54.0089b06: 戒不作二相。瞋恚忍辱。懈怠精進。亂心禪定。
T2123_.54.0089b07: 愚癡智慧不作二相。是則名爲淨諸業障
T2123_.54.0089b08: 財施縁第三
T2123_.54.0089b09: 如大寶積經云。財施有五種。一至心施。二信
T2123_.54.0089b10: 心施。三隨時施。四自手施。五如法施
T2123_.54.0089b11: 又菩薩地持論云。一切施者。略説有二種。一
T2123_.54.0089b12: 内物。二外物。菩薩捨身是名内施。若爲食吐
T2123_.54.0089b13: 衆生食已吐施。是名内外施。除上所説是名
T2123_.54.0089b14: 外施。菩薩内地有二種。一隨所欲作他力自
T2123_.54.0089b15: 在捨身布施。譬如有人爲衣食故。繋屬於人
T2123_.54.0089b16: 爲他僕使。如是菩薩不爲利養。但爲無上菩
T2123_.54.0089b17: 提。爲安樂衆生。爲滿足檀波羅蜜。隨所欲作
T2123_.54.0089b18: 他力。自在捨身布施。二隨他所須。支節等
T2123_.54.0089b19: 一切施與。菩薩外施復有二種。一隨其所求。
T2123_.54.0089b20: 受用樂具歡喜施與。二奉事彼故。一切捨心
T2123_.54.0089b21: 一切施與。菩薩内外物非無差別。等施一切。
T2123_.54.0089b22: 或有所施。或有不施。若於衆生樂而不安。不
T2123_.54.0089b23: 樂不安則不施與。若於衆生安而不樂。亦安
T2123_.54.0089b24: 亦樂是則盡施
T2123_.54.0089b25: 又大集經云。菩薩有四種施。具足智慧。何等
T2123_.54.0089b26: 爲四。一以紙筆墨與法師。令書寫經。二種種
T2123_.54.0089b27: 校飾莊嚴妙座。以施法師。三以諸所須供養
T2123_.54.0089b28: 之具。奉上法師。四無諂曲心讃歎法師
T2123_.54.0089b29: 又優婆塞戒經云。若以衣施得上妙色。若以
T2123_.54.0089c01: 食施得無上力。若以燈施得淨妙眼。若以乘
T2123_.54.0089c02: 施身受安樂。若以舍施所須無乏
T2123_.54.0089c03: 若以淨妙物施後得好色。人所樂見。善名流
T2123_.54.0089c04: 布。所求如意。生上種姓。是不名爲惡
T2123_.54.0089c05: 若爲自身。造作衣服莊嚴之具種種器物。作
T2123_.54.0089c06: 已歡喜。自未服用持以施人。是人未來得如
T2123_.54.0089c07: 意樹
T2123_.54.0089c08: 若有人能日日立要。先施他食然後自食。若
T2123_.54.0089c09: 違此要誓。輸佛物犯則生愧。如其不違。即是
T2123_.54.0089c10: 微妙智慧因縁。如是施者諸施中最上。是人
T2123_.54.0089c11: 亦得名上施主
T2123_.54.0089c12: 若給妻子奴婢衣食。恒以憐愍歡喜心與。未
T2123_.54.0089c13: 來則得無量福徳。若復觀田倉中。多有鼠雀
T2123_.54.0089c14: 犯暴穀米。恒生憐愍。復作是念。如是鼠雀因
T2123_.54.0089c15: 我得活。念已歡喜無觸惱想。當知是人得福
T2123_.54.0089c16: 無量。又大菩薩藏經云。菩薩爲得阿耨菩提
T2123_.54.0089c17: 故。行陀那波羅蜜多時。所修布施。又得
T2123_.54.0089c18: 種稱讃利益。何等爲十。一者菩薩摩訶薩。以
T2123_.54.0089c19: 上妙五欲施故。獲得清淨戒定慧聚。及以解
T2123_.54.0089c20: 脱解脱知見聚。無不具足。二者菩薩以上妙
T2123_.54.0089c21: 戲樂器施故。獲得清淨遊戲法樂。無不具足。
T2123_.54.0089c22: 三者菩薩以具足施故。感得圓滿法義具足。
T2123_.54.0089c23: 趣菩提座無不具足。四者菩薩以手施故。感
T2123_.54.0089c24: 得圓滿清淨法手。拯濟衆生無不具足。五者
T2123_.54.0089c25: 菩薩以耳鼻施故。獲得諸根圓滿成就。無不
T2123_.54.0089c26: 具足。六者菩薩以*支節施故。獲得清淨無染
T2123_.54.0089c27: 威嚴佛身。無不具足。七者菩薩以目施故。獲
T2123_.54.0089c28: 得觀視一切衆生清淨法眼。無有障礙無不
T2123_.54.0089c29: 具足。八者菩薩以血肉施故。獲得堅固身命。
T2123_.54.0090a01: 攝持長養一切衆生貞實善權無不具足。九
T2123_.54.0090a02: 者菩薩以髓腦施故。獲得圓滿不可破壞等
T2123_.54.0090a03: 金剛身。無不具足。十者菩薩以頭施故。證得
T2123_.54.0090a04: 圓滿超過三界無上最上一切智智之首。無
T2123_.54.0090a05: 不具足。舍利子。菩薩摩訶薩。爲得菩提行如
T2123_.54.0090a06: 是施。攝受如是相貎。圓滿佛法。稱讃利益上
T2123_.54.0090a07: 妙功徳。皆爲滿足*陀那波羅蜜多故。爾時世
T2123_.54.0090a08: 尊。而説頌曰
T2123_.54.0090a09:     行施不求妙色財 亦不願感天人趣
T2123_.54.0090a10:     我求無上勝菩提 施微便感無量福
T2123_.54.0090a11: 法施縁第四
T2123_.54.0090a12: 述曰。此明財法相對校量優劣。故智度論云。
T2123_.54.0090a13: 佛説施中法施第一。何以故。財施有量。法施
T2123_.54.0090a14: 無量。財施欲界報。法施出三界報。財施不能
T2123_.54.0090a15: 斷漏。法施清升彼岸。財施但感人天報。法
T2123_.54.0090a16: 施通感三乘果。財施愚智倶閑。法施唯局智
T2123_.54.0090a17: 人。財施唯能施者得福。法施通益能所。財
T2123_.54.0090a18: 施愚畜能受。法施唯局聰人。財施但益色身。
T2123_.54.0090a19: 法施能利心神。財施能増貪病。法施能除三
T2123_.54.0090a20: 毒。故大集經云。施寶雖多。不如至心誦持一
T2123_.54.0090a21: 偈。法施最妙勝過飮食
T2123_.54.0090a22: 又未曾有經云。天帝問野干曰。施食施法有
T2123_.54.0090a23: 何功徳。唯願説之。野干答曰。布施飮食。濟一
T2123_.54.0090a24: 日之命。施珍寶財物。濟一世之乏増益繋
T2123_.54.0090a25: 縛。説法教化名爲法施。能令衆生出世間
T2123_.54.0090a26:
T2123_.54.0090a27: 又大丈夫論云。財施者人道中有。法施者大
T2123_.54.0090a28: 悲中有。財施者除衆生身苦。法施者除衆生
T2123_.54.0090a29: 心苦。財施愛多者施與。財寶愚癡多者施與。
T2123_.54.0090b01: 其法財施者。爲其作無盡錢財。法施者爲得
T2123_.54.0090b02: 無盡智。財施者爲得身樂。法施者爲得心樂。
T2123_.54.0090b03: 財施者爲衆生所愛。法施者爲世間所敬。財
T2123_.54.0090b04: 施者爲愚人所愛。法施者爲智者所愛。財施
T2123_.54.0090b05: 者能與現樂。法施者能與天道涅槃之樂。如
T2123_.54.0090b06: 偈曰
T2123_.54.0090b07:     佛智處虚空 大悲爲密雲
T2123_.54.0090b08:     法施如甘雨 充滿陰界池
T2123_.54.0090b09:     四攝爲方便 安樂解脱因
T2123_.54.0090b10:     修治八正道 能得涅槃果
T2123_.54.0090b11: 又月燈三味經云。佛言。若有菩薩行於法
T2123_.54.0090b12: 施。有十種利益。何等爲十。一棄捨惡事。二能
T2123_.54.0090b13: 作善事。三住善人法。四淨佛國土。五趣詣道
T2123_.54.0090b14: 場。六捨所愛事。七降伏煩惱。八於諸衆生施
T2123_.54.0090b15: 福徳分。九於諸衆生修習慈心。十見法得於
T2123_.54.0090b16: 喜樂
T2123_.54.0090b17: 又菩薩地持論云。菩薩知彼邪見求法智者。
T2123_.54.0090b18: 不授其法。不與經卷。若性貪財賣經卷者。亦
T2123_.54.0090b19: 不施與法。若得經卷隱藏不現。亦不施與法。
T2123_.54.0090b20: 若非彼人所知義者。亦不施與。若是彼所知
T2123_.54.0090b21: 義。於此經卷已自知義。則便持經隨所樂與。
T2123_.54.0090b22: 若未知義自須修學。又知他人所有如是經。
T2123_.54.0090b23: 示語其處。若更書與。菩薩當自觀心。少有法
T2123_.54.0090b24: 慳者當持經與。爲法施故。我寧以法施現世
T2123_.54.0090b25: 癡瘂。爲除煩惱猶尚應施。況作將來智慧方
T2123_.54.0090b26: 便。又優婆塞戒經云。若有比丘比丘尼。優婆
T2123_.54.0090b27: 塞優婆夷。能教化人。具足戒施多聞智慧。若
T2123_.54.0090b28: 以紙墨令人書寫。若自書寫如來正典。然後
T2123_.54.0090b29: 施人令得讀誦。是名法施。如是施者。未來天
T2123_.54.0090c01: 上得好上色。何以故。衆生聞法斷除瞋心。以
T2123_.54.0090c02: 是因縁。未來世中得成上色。衆生聞法慈心
T2123_.54.0090c03: 不殺。以是因縁。未來世中得壽命長。衆生聞
T2123_.54.0090c04: 法不盜他財寶。以是因縁。未來世中多饒財
T2123_.54.0090c05: 寶。衆生聞法開心樂施。以是因縁。未來世中
T2123_.54.0090c06: 身得大力。衆生聞法離諸放逸。以是因縁。未
T2123_.54.0090c07: 來世中身得安樂。衆生聞法除瞋癡心。以是
T2123_.54.0090c08: 因縁。未來世中得無礙辯。衆生聞法信心無
T2123_.54.0090c09: 礙。以是因縁。未來世中信心明了。戒施聞慧
T2123_.54.0090c10: 亦復如是。故知法施殊勝過於財施。問既知
T2123_.54.0090c11: 法施勝過財施。今時衆生。但學法施不行財
T2123_.54.0090c12: 施。未知得不。答爲不解財施迷心而施。苟求
T2123_.54.0090c13: 色聲人天樂報。恐墜三塗不成出世。所以聖
T2123_.54.0090c14: 人慇懃歎法。令其悟解三事體空。而行財
T2123_.54.0090c15: 施。速成菩提涅槃勝果。自餘戒忍六度萬
T2123_.54.0090c16: 行。皆藉智慧開導成勝
T2123_.54.0090c17: 又智度論云。前五度譬同盲人。第六般若事
T2123_.54.0090c18: 同有目。若不得般若開導。前五便墮惡道。不
T2123_.54.0090c19: 成出世。若聞法施過於捨財。愚人不解。即便
T2123_.54.0090c20: 祕財。唯樂讀經。若行此法。不如有人解心捨
T2123_.54.0090c21: 施一錢。勝過迷心讀經百千萬卷。是以如來
T2123_.54.0090c22: 設教意存解行。若唯解無行。解則便虚。若唯
T2123_.54.0090c23: 行無解。行則便孤。要具解行方到彼岸。若唯
T2123_.54.0090c24: 解無行。如人有目無足不能遠渉。若唯行無
T2123_.54.0090c25: 解。如人有足無目不能見道。又唯解無行。譬
T2123_.54.0090c26: 同狂華不結子實。若唯行無解譬同子實
T2123_.54.0090c27: 不依華發。是故要須解行雙行方成佛果也」
T2123_.54.0090c28: 量施縁第五
T2123_.54.0090c29: 述曰。謂能施之人。行有智愚。若智人行施。要
T2123_.54.0091a01: 觀前人。有益便施。無益不施。故優婆塞戒經
T2123_.54.0091a02: 云。若見貧窮者先語言。汝能歸依三寶受齋
T2123_.54.0091a03: 戒不。若言能者。先授三歸及齋戒。後則與施
T2123_.54.0091a04: 物。若言不能。復語言。能隨我語。念一切法無
T2123_.54.0091a05: 常無我涅槃寂滅不。若言能者。教已便施。如
T2123_.54.0091a06: 其無財。教餘有財令作是施。若其愚人。貪著
T2123_.54.0091a07: 財物不知無常。人物屬他戀著慳惜。菩薩見
T2123_.54.0091a08: 此無益之物。即令急施。廢修道業故。大莊嚴
T2123_.54.0091a09: 論云。若物能令起惱則不應畜。縱令寶翫要
T2123_.54.0091a10: 必有離。如蜂作蜜。他得自不得。財寶亦如是。
T2123_.54.0091a11: 又所施之財有是有非。非法之物。縱將布施
T2123_.54.0091a12: 得福尠少。如法之財得福弘多。如大寶積經
T2123_.54.0091a13: 云。所不應施復有五事。一非理求財不以施
T2123_.54.0091a14: 人。物不淨故。二酒及毒藥不以施人。亂衆生
T2123_.54.0091a15: 故。三罝羅機網不以施人。惱衆生故。四刀杖
T2123_.54.0091a16: 弓箭不以施人。害衆生故。五音樂女色不以
T2123_.54.0091a17: 施人。壞淨心故
T2123_.54.0091a18: 又地持論云。菩薩亦不以不如法食施。所謂
T2123_.54.0091a19: 施出家人餘殘飮食。便利涕唾膿血汚食。不
T2123_.54.0091a20: 語不知。飯及麥飯。不如法和應棄者。謂不葱
T2123_.54.0091a21: 食雜汚。不肉食。不酒飮雜汚。如是和合不
T2123_.54.0091a22: 如法者。不以施人及
T2123_.54.0091a23: 又智度論云。若人鞭打拷掠閉繋法。得財而
T2123_.54.0091a24: 作布施。生象馬牛中。雖受畜生形。負重鞭策
T2123_.54.0091a25: 羇靽乘騎。而得好屋好食。爲人所重。以人供
T2123_.54.0091a26: 給。又如惡人。多懷瞋恚心曲不端。而行布
T2123_.54.0091a27: 施。當墮龍中。得七寶宮殿妙食好色。又如憍
T2123_.54.0091a28: 人多慢。瞋心布施。墮金翅鳥中常得自在。有
T2123_.54.0091a29: 如意寶珠以爲瓔珞。種種所須皆得自恣。無
T2123_.54.0091b01: 不如意。變化萬端無事不辦。又如宰官之人。
T2123_.54.0091b02: 抂濫人民不順治法。而取財物以用布施。墮
T2123_.54.0091b03: 鬼神中作鳩槃*荼鬼。能種種變化五塵自娯。
T2123_.54.0091b04: 又如多瞋佷戻嗜好酒肉之人。而行布施。墮
T2123_.54.0091b05: 地夜叉鬼中。常得種種歡樂音樂飮食。又如
T2123_.54.0091b06: 有人剛懮強梁。而能布施車馬代歩。墮虚空
T2123_.54.0091b07: 夜叉中。而有大力所至如風又如有人妒心
T2123_.54.0091b08: 好諍。而能以好房舍臥具衣服飮食布施故。
T2123_.54.0091b09: 生宮觀飛行夜叉中。有種種娯樂便身之物。
T2123_.54.0091b10: 若惱前人。強求人物而營福者。反招其罪。不
T2123_.54.0091b11: 如靜心修治内心得利轉勝
T2123_.54.0091b12: 又地持論云。若菩薩布施令他受苦。若彼逼
T2123_.54.0091b13: 迫。若彼侵欺。及非法求。自力他力不隨所
T2123_.54.0091b14: 欲。爲衆生故。寧自棄捨身命不隨彼欲。令
T2123_.54.0091b15: 致逼迫則不施與。非是菩薩行淨施時。菩薩
T2123_.54.0091b16: 外不施者。若有衆生。求女火刀酒媒行作戲
T2123_.54.0091b17: 等。一切非法。來求乞者菩薩不施。若施與者
T2123_.54.0091b18: 而多起惡。墮於惡道不到彼岸。若他來索我
T2123_.54.0091b19: 之身分。即須施與。不須量他前人起退屈心」
T2123_.54.0091b20: 又優婆塞經云。若惱眷屬得物以施。是人未
T2123_.54.0091b21: 來雖得大報。身當病苦。若先不能供養父母。
T2123_.54.0091b22: 惱其妻子奴婢。困苦而布施者。是名惡人。是
T2123_.54.0091b23: 假名施不名義施。如是施者名無憐愍。不知
T2123_.54.0091b24: 恩報。是人未來。雖得財寶常求不集。不能出
T2123_.54.0091b25: 用。身多病苦。以此文證強役人物。營修福者
T2123_.54.0091b26: 反招苦報。何名出益。今時末世道俗訛替。競
T2123_.54.0091b27: 興齋講。強抑求財營修塔寺。依經不合。
T2123_.54.0091b28: 招前罪。不如靜坐内修實行。出離中勝無過
T2123_.54.0091b29: 於此。若有淨心爲人説法。前人敬誠求法捨
T2123_.54.0091c01: 施。即須爲説令成福智。不得見有前判雷同
T2123_.54.0091c02: 總撥。妄生譏謗抑遏前福。又無性攝論釋云。
T2123_.54.0091c03: 謂菩薩見彼有情。於其財位有重業障。故不
T2123_.54.0091c04: 施與。勿令惠施空無有果。設復施彼亦不能
T2123_.54.0091c05: 受。何用施爲。如有頌
T2123_.54.0091c06:     如母乳嬰兒 一經月無倦
T2123_.54.0091c07:     嬰兒喉若閉 乳母欲何爲
T2123_.54.0091c08:     寧使貧乏於財位 遠離惡趣諸惡行
T2123_.54.0091c09:     勿被富貴亂諸根 令感當來諸苦器
T2123_.54.0091c10: 又増壹阿含經云。爾時世尊告諸比丘。應時
T2123_.54.0091c11: 之施有五事益。云何爲五。一者施遠來人。二
T2123_.54.0091c12: 者施遠去人。三者施病人。四者儉時施。五者
T2123_.54.0091c13: 若初得新果蓏。若穀食等。先與持戒精進人。
T2123_.54.0091c14: 然後自食。是故欲行此五施。當念隨時施。若
T2123_.54.0091c15: 應時淨施者。還得應時果報。謂隨時所宜淨
T2123_.54.0091c16: 心而施。若寒時施温室氈被薪火暖食等。若
T2123_.54.0091c17: 熱時施涼室輕衣水扇給物等。渇時與漿。
T2123_.54.0091c18: 飢時給食。風雨時供送。天和請僧。如是隨時
T2123_.54.0091c19: 應情令悦。未來獲福還受順報
T2123_.54.0091c20: 福田縁第六
T2123_.54.0091c21: 如優婆塞戒經云。若施畜生得百倍報。施破
T2123_.54.0091c22: 戒者得千倍報。施持戒者得十萬倍報。施外
T2123_.54.0091c23: 道離欲人得百萬報。施向道者得千億報。施
T2123_.54.0091c24: 須陀洹得無量報。向斯陀含亦無量報。乃至
T2123_.54.0091c25: 成佛亦無量報。我今爲汝。分別諸福田故作
T2123_.54.0091c26: 是説。若能至心生大憐愍施於畜生。專心恭
T2123_.54.0091c27: 敬施於諸佛。其福正等無有差別。言百倍者。
T2123_.54.0091c28: 得如願壽命色力安辯。施於彼者。施主後得
T2123_.54.0091c29: 壽命色力安樂辯才。各各百倍。乃至無量亦
T2123_.54.0092a01: 復如是。故我於契經中説。我施舍利弗。舍
T2123_.54.0092a02: 利弗亦施於我。然我得多非舍利弗得福多
T2123_.54.0092a03: 也。或有人説。受者作惡。罪及施主是義不然。
T2123_.54.0092a04: 何以故。施主施時爲破彼苦。非爲作罪。是故
T2123_.54.0092a05: 施主應得善果。受者作惡罪自鍾已。不及施
T2123_.54.0092a06: 主。問若施聖人得福多者。云何經説。智人行
T2123_.54.0092a07: 施不簡福田。答今釋此意義有多途。明能施
T2123_.54.0092a08: 之人有愚智之別。所施之境有悲敬之殊。悲
T2123_.54.0092a09: 是貧苦。敬是三寶。悲是田劣而心勝。敬是田
T2123_.54.0092a10: 勝而心劣。若取心勝施佛。則不如施貧。故像
T2123_.54.0092a11: 法決疑經云。有諸衆生。見他聚集作諸福業。
T2123_.54.0092a12: 但求名聞。傾家財物以用布施。及見貧窮孤
T2123_.54.0092a13: 獨。呵罵驅出不濟一毫。如此衆生名爲顚倒
T2123_.54.0092a14: 作善。癡狂修福名爲不正作福。如此人等甚
T2123_.54.0092a15: 可憐愍。用財甚多獲福甚少。善男子。我於一
T2123_.54.0092a16: 時告諸大衆。若人於阿僧祇。身供養十方諸
T2123_.54.0092a17: 佛并諸菩薩及聲聞衆。不如有人施畜生一
T2123_.54.0092a18: 口飮食。其福勝彼百千萬倍無量無邊。乃至
T2123_.54.0092a19: 施與餓狗蟻子等。悲田最勝
T2123_.54.0092a20: 又智度論云。如舍利弗。以一鉢飯上佛。佛
T2123_.54.0092a21: 即迴施狗。而問舍利弗。誰得福多。舍利弗
T2123_.54.0092a22: 言。如我解佛法義。佛施狗得福多
T2123_.54.0092a23: 若據敬法重人。位修道。敬田即勝。故優
T2123_.54.0092a24: 婆塞戒經云。若施畜生得百倍報。乃至須陀
T2123_.54.0092a25: 洹得無量報。羅漢辟支尚不如佛。況餘類也。
T2123_.54.0092a26: 若據平等而行施者無問悲敬。等心而施得
T2123_.54.0092a27: 福弘廣。故維摩經云。分作二分。一分施佛
T2123_.54.0092a28: 難勝如來。一分與城中最下乞人。福田無二
T2123_.54.0092a29:
T2123_.54.0092b01: 又賢愚經云。佛姨母。摩訶波闍波提。佛已出
T2123_.54.0092b02: 家。手自紡織。預作一端金色之疊。積心係
T2123_.54.0092b03: 想唯俟於佛。既得見佛喜發心髓。即持此*疊
T2123_.54.0092b04: 奉上如來。佛告憍曇彌。汝持此壘往奉衆
T2123_.54.0092b05: 僧。波提重白佛言。自佛出家心毎思念。故手
T2123_.54.0092b06: 自紡織規心俟佛。唯願垂愍爲我受之。佛告
T2123_.54.0092b07: 之曰。知母專心欲用施我。然恩愛心福不弘
T2123_.54.0092b08: 廣。若施衆僧獲報彌多。我知此事。是以相
T2123_.54.0092b09:
T2123_.54.0092b10: 又居士請僧福田經云。別請五百羅漢。不如
T2123_.54.0092b11: 僧次一凡夫僧。吾法中無受別請法。若有別
T2123_.54.0092b12: 請僧者。非吾弟子。是六師法。七佛所不可。故
T2123_.54.0092b13: 知施有三種。故不可以一概論也
T2123_.54.0092b14: 相對縁第七
T2123_.54.0092b15: 述曰。此別有五種相對。第一田財相對有四。
T2123_.54.0092b16: 一田勝財劣。如童子施土與佛等。二財勝田
T2123_.54.0092b17: 劣。如將寶施貧人等。三田財倶勝。如將寶施
T2123_.54.0092b18: 佛等。四田財倶劣。如將草施畜等
T2123_.54.0092b19: 第二輕重相對有四。一心重財輕。如貧女將
T2123_.54.0092b20: 一*疊施大衆。得福弘多。二財重心輕。如王
T2123_.54.0092b21: 夫人心慢多將寶物施衆得福尠下二
可知
T2123_.54.0092b22: 第三空有相對。一空心不空境。如雖學空觀
T2123_.54.0092b23: 然惜財不施。還得貧報。二空境不空心。知
T2123_.54.0092b24: 財施得富恒多樂捨。得福増多下二
可知
T2123_.54.0092b25: 第四多少相對。如法句喩經云。施有四事。何
T2123_.54.0092b26: 等爲四。一者施多得福少者。如愚癡之人祭
T2123_.54.0092b27: 祠。飮酒歌舞損費錢寶。無有福慧。是爲施多
T2123_.54.0092b28: 得福少。二施少得福多者。如能以慈心奉道
T2123_.54.0092b29: 徳人。衆僧食已精進學誦。施此雖少其福彌
T2123_.54.0092c01: 大。是爲施少得福多。三施少得福少者。如慳
T2123_.54.0092c02: 貪惡意施邪見外道兩倶愚癡。是故施少得
T2123_.54.0092c03: 福亦少。四施多得福亦多者。若有賢者。覺世
T2123_.54.0092c04: 無常。好心出財。起立塔寺精舍園果。供養三
T2123_.54.0092c05: 尊。衣被履屣床榻厨饍。斯福如五大河流。
T2123_.54.0092c06: 入于大海。福流如是世世不斷。是爲施多其
T2123_.54.0092c07: 報亦多
T2123_.54.0092c08: 第五染淨相對。如智度論云。佛法中有四種
T2123_.54.0092c09: 布施。一施者清淨受者不淨。二施者不淨受
T2123_.54.0092c10: 者清淨。三施受倶淨。四施受倶不淨。且
T2123_.54.0092c11: 解一句。餘類可解。何等二倶清淨者。如佛自
T2123_.54.0092c12: 供養佛故。是爲二倶清淨。如東方寶積佛功
T2123_.54.0092c13: 徳力所生華。寄十住法身普明菩薩。送此華
T2123_.54.0092c14: 來上散釋迦牟尼佛。知十方佛。是第一福田。
T2123_.54.0092c15: 是爲二倶清淨餘句
可解
T2123_.54.0092c16: 又優婆塞戒經云。佛言若人有財。見有求者。
T2123_.54.0092c17: 言無言拒。當知是人。已説來世貧窮薄徳。
T2123_.54.0092c18: 如是之人名爲放逸。自説無財。是義不然。
T2123_.54.0092c19: 何以故。一切水草人無不有。雖是國主不必
T2123_.54.0092c20: 能施。雖是貧窮非不能施。何以故。貧窮之人
T2123_.54.0092c21: 亦有食分。食已洗器棄蕩滌汁。施應食者亦
T2123_.54.0092c22: 得福徳。若以塵糗施於蟻子。亦得無量福徳
T2123_.54.0092c23: 果報。天下極貧誰當無此塵許糗耶。誰有一
T2123_.54.0092c24: 不食三摶糗命不全者。是故諸人。應以食
T2123_.54.0092c25: 半施於乞者。善男子。極貧乏人。誰有赤體
T2123_.54.0092c26: 無衣服者。若有衣服。豈無一線施人繋瘡。一
T2123_.54.0092c27: 指許財作燈炷耶。天下之人誰有貧窮當無
T2123_.54.0092c28: 身者。如其有身見他作福。身應往助歡喜無
T2123_.54.0092c29: 厭。亦名施生。亦得福徳。或時有分。或有與
T2123_.54.0093a01: 等。或有勝者。以是因縁。我受波斯匿王食時
T2123_.54.0093a02: 亦呪願。王及貧窮人所得功徳。等無差別。
T2123_.54.0093a03: 如人買香。塗香末香。散香燒香如是四香。有
T2123_.54.0093a04: 人觸者買者量者等施無異。而是諸香不
T2123_.54.0093a05: 失毫釐。修施之法亦復如是。若多若少。若麁
T2123_.54.0093a06: 若細。若隨喜心身往佐助。若遙見聞心生歡
T2123_.54.0093a07: 喜。其心等故。所得果報無有差別。若無財物
T2123_.54.0093a08: 見他施已。心不喜信疑於福田。是名貧窮。若
T2123_.54.0093a09: 多財寶自在無礙。有良福田。内無信心不能
T2123_.54.0093a10: 奉施。亦名貧窮。是故智者自觀。餘一摶食。
T2123_.54.0093a11: 自食則生。施他則死。猶應施與。況復多耶。
T2123_.54.0093a12: 智者復觀。世間若有持戒多聞。乃至獲得阿
T2123_.54.0093a13: 羅漢果。猶不能遮斷飢渇等。若房舍衣
T2123_.54.0093a14: 服飮食臥具病藥。皆由先世不施因縁。破戒
T2123_.54.0093a15: 之人若樂行施。是人雖墮餓鬼畜生。常得飽
T2123_.54.0093a16: 滿無所乏少。雖富有天地受無量樂。猶不知
T2123_.54.0093a17: 足。是故我應爲無上樂。而行布施。不爲人天。
T2123_.54.0093a18: 何以故。無常故。有邊故
T2123_.54.0093a19: 若施主歡喜不悔。親近善人。財富自在生上
T2123_.54.0093a20: 族家。得人天樂至無上果。能離一切煩惱結
T2123_.54.0093a21:
T2123_.54.0093a22: 若施主能自手施已。生上姓家。遇善知識。多
T2123_.54.0093a23: 饒財寶眷屬成就。能用能施。一切衆生喜樂
T2123_.54.0093a24: 見之。見已恭敬尊重讃歎
T2123_.54.0093a25: 大丈夫論云。若慳心多者。雖復泥土重於
T2123_.54.0093a26: 金玉。若悲心多者。雖施金玉輕於草木。若
T2123_.54.0093a27: 慳心多者。喪失財寶心大憂惱。若行施者令
T2123_.54.0093a28: 受者喜悦。自亦喜悦。設有美食。若不施與
T2123_.54.0093a29: 而食噉者。不以爲美。設有惡食。得行布施然
T2123_.54.0093b01: 後食者。心中歡悦以爲極美。若行施竟。有餘
T2123_.54.0093b02: 自食。善丈夫者。心生喜樂如得涅槃。無信心
T2123_.54.0093b03: 者誰信是語。設有麁食。有飢者在前。尚不能
T2123_.54.0093b04: 施與。況餘勝物而能與人。若人於大水邊。尚
T2123_.54.0093b05: 不能以少水施與衆生。況餘好財。是人於世
T2123_.54.0093b06: 間糞土。易得於水。慳貪之人。聞乞糞土猶懷
T2123_.54.0093b07: 吝惜。況復財物
T2123_.54.0093b08: 如有二人。一則大富。一則貧窮。有乞者來。如
T2123_.54.0093b09: 是二人倶懷苦惱。有財物者懼其求索。無財
T2123_.54.0093b10: 物者。我當云何得少財物與之。如是二人。憂
T2123_.54.0093b11: 苦雖同果報各異。貧悲念者。生天人中受無
T2123_.54.0093b12: 量樂。富慳貪者。生餓鬼中受無量苦。若菩
T2123_.54.0093b13: 薩但有悲愍心已具足。況與少物。菩薩
T2123_.54.0093b14: 悲心念施無有財物。見人乞時不忍言無。悲
T2123_.54.0093b15: 苦墮涙。設聞他苦尚不能堪忍。況復眼見他
T2123_.54.0093b16: 苦惱而不救濟者。無有是處。有悲心者。見貧
T2123_.54.0093b17: 苦衆生無財可與。悲苦嘆息無可爲喩。救衆
T2123_.54.0093b18: 生者。見衆生受苦悲泣墮涙。以墮涙故知其
T2123_.54.0093b19: 受。菩薩涙有三時。一見修功徳人。以愛敬
T2123_.54.0093b20: 故爲之墮涙。二見苦惱衆生。無功徳者。以悲
T2123_.54.0093b21: 愍故爲之墮涙。三修大施時悲喜踊躍墮涙。
T2123_.54.0093b22: 計菩薩墮涙已來。多四大海水。世間衆生。捨
T2123_.54.0093b23: 於親屬悲泣墮涙。不及菩薩。見貧苦衆生無
T2123_.54.0093b24: 財施時。悲泣墮涙。菩薩聞乞者聲爲之墮涙。
T2123_.54.0093b25: 乞者見菩薩雨涙。雖不言與。當知必得。菩薩
T2123_.54.0093b26: 見乞者來時極生悲苦。乞者得財物時。心生
T2123_.54.0093b27: 歡喜得滅悲苦。菩薩聞乞言時。悲泣墮涙不
T2123_.54.0093b28: 能自止。乞者言足。爾時菩薩。修行施已衆
T2123_.54.0093b29: 生滿足。便入山林修行禪定。滅除三毒。財物
T2123_.54.0093c01: 倍多無乞可施。我今出家斷諸結使
T2123_.54.0093c02: 持戒篇第二
二縁
T2123_.54.0093c03: 述意縁第一
T2123_.54.0093c04: 竊聞。戒是人師。道俗咸奉。心爲業主。凡聖
T2123_.54.0093c05: 倶制。良由三寶所資。四生同潤。故經曰。正
T2123_.54.0093c06: 法住正法滅。意在茲乎。是以持戒爲徳。顯自
T2123_.54.0093c07: 大經。性善可崇。明乎大論。或復方之日月。譬
T2123_.54.0093c08: 若寶珠。義等塗香。事同惜水。越度大海。號曰
T2123_.54.0093c09: 牢船。生長善牙。又稱平地。是以菩薩禀受。
T2123_.54.0093c10: 微塵不缺。羅漢護持。纖芥無犯。寧當抱渇而
T2123_.54.0093c11: 死。不飮水蟲。乃可被繋而終。無傷草葉。書
T2123_.54.0093c12: 云。立身行道。揚名於後代。言行忠信。戰戰兢
T2123_.54.0093c13: 兢。豈可放縱心馬。不加轡勒。馳騁情猴。都無
T2123_.54.0093c14: 制鎖。浮嚢既毀。前路何期。徳瓶已破。勝縁長
T2123_.54.0093c15: 絶。或復要聚惡人。朋結兇黨。更相扇動。備造
T2123_.54.0093c16: 愆瑕。無慚無愧。不羞不恥。日更増甚。轉復
T2123_.54.0093c17: 沈浮。似若葶藶艾蒿。枝葉皆苦。訶梨果樹。
T2123_.54.0093c18: 遍體尤甘。從明入闇。無復出期。劫數既遙。
T2123_.54.0093c19: 痛傷難忍。於是&T055114;湯奔沸。猛氣衝天。鑪炭赫
T2123_.54.0093c20: 曦。爆聲裂地。鎔銅灌口。則腹爛肝銷。銅柱
T2123_.54.0093c21: 逼身。則骨肉倶盡。宛轉嗚呼。何可言念。如
T2123_.54.0093c22: 斯等苦。*寔由毀戒也
T2123_.54.0093c23: 勸持縁第二
T2123_.54.0093c24: 如大莊嚴論云。若能至心持戒。乃至歿命得
T2123_.54.0093c25: 現果報。我昔聞。難提跋提城有優婆塞。兄弟
T2123_.54.0093c26: 二人並持五戒。其弟爾時。卒患脇痛氣將欲
T2123_.54.0093c27: 絶。時醫語之。食新殺狗肉并使服酒。所患必
T2123_.54.0093c28: 除。病者向言。其狗肉者。爲可於市買索食之。
T2123_.54.0093c29: 飮酒之事願捨身命終。不犯戒而服於酒。
T2123_.54.0094a01: 極困急。兄齎酒語弟。捨戒服酒以療其
T2123_.54.0094a02: 疾。弟白兄言。我雖病急。願捨我身命不犯戒
T2123_.54.0094a03: 而飮此酒。即説偈言
T2123_.54.0094a04:     怪哉臨命終 破我戒瓔珞
T2123_.54.0094a05:     以戒莊嚴身 不用殯葬具
T2123_.54.0094a06:     人身既難得 遭値戒復難
T2123_.54.0094a07:     願捨百千命 不毀破禁戒
T2123_.54.0094a08:     無量百千劫 時乃値遇戒
T2123_.54.0094a09:     閻浮世間中 人身極難得
T2123_.54.0094a10:     雖復得人身 値正法倍難
T2123_.54.0094a11:     時復値法寶 愚者不知取
T2123_.54.0094a12:     善能分別者 此事亦復難
T2123_.54.0094a13:     戒寶入我手 云何復欲奪
T2123_.54.0094a14:     乃是怨憎者 非我之所親
T2123_.54.0094a15: 兄聞是已。答其弟言。我以親故不爲沮壞。弟
T2123_.54.0094a16: 白兄言。非爲親愛乃是歿敗。即説偈言
T2123_.54.0094a17:     我欲向勝處 毀戒令墮墜
T2123_.54.0094a18:     捨戒乃如是 云何名親愛
T2123_.54.0094a19:     我勤習戒根 乃欲見劫奪
T2123_.54.0094a20:     所持五戒中 酒戒最爲重
T2123_.54.0094a21:     今欲強毀我 不時名爲親
T2123_.54.0094a22: 兄問弟言。云何以酒爲戒根本耶。弟即説偈。
T2123_.54.0094a23: 以答兄言
T2123_.54.0094a24:     若於禁戒中 不盡心護持
T2123_.54.0094a25:     便爲違大悲 草頭有酒滴
T2123_.54.0094a26:     尚不敢甞觸 以是故我知
T2123_.54.0094a27:     酒是惡道因 在家修多羅
T2123_.54.0094a28:     説酒之惡報 唯佛能分別
T2123_.54.0094a29:     誰有能測量 佛説身口意
T2123_.54.0094b01:     三業之惡行 唯酒爲根本
T2123_.54.0094b02:     復墮惡行中 往者優婆
T2123_.54.0094b03:     以酒因縁故 遂毀餘四戒
T2123_.54.0094b04:     是名惡行數 酒爲放逸報
T2123_.54.0094b05:     不飮閉惡道 能獲信樂心
T2123_.54.0094b06:     去慳能捨財 首羅聞佛説
T2123_.54.0094b07:     能獲無量益 我都無異意
T2123_.54.0094b08:     而欲毀犯者 略説而言之
T2123_.54.0094b09:     寧捨百*千命 不毀犯佛教
T2123_.54.0094b10:     寧使身乾枯 終不飮此酒
T2123_.54.0094b11:     假使毀犯戒 壽命百千年
T2123_.54.0094b12:     不如護禁戒 即時身命滅
T2123_.54.0094b13:     決定能使差 我猶故不飮
T2123_.54.0094b14:     況今不定知 爲*差爲不*差
T2123_.54.0094b15:     作是決定心 心生大歡喜
T2123_.54.0094b16:     即獲見眞諦 所患得消除
T2123_.54.0094b17: 又大莊嚴論云。我昔曾聞。有諸比丘。與諸估
T2123_.54.0094b18: 客入海採寶。既至海中船舫破壞。爾時有一
T2123_.54.0094b19: 年少比丘。捉得一枚板。上座比丘。不得板故
T2123_.54.0094b20: 將沒水中。于時上座恐怖惶懼。恐爲水漂。語
T2123_.54.0094b21: 年少言。汝寧不憶佛所制戒。當敬上座。汝所
T2123_.54.0094b22: 得板應以與我。爾時年少即便思惟。如來世
T2123_.54.0094b23: 尊實有斯語。諸有利樂應先與上座。復作是
T2123_.54.0094b24: 念。我若以板用與上座。必沒水中洄澓波浪。
T2123_.54.0094b25: 大海之難極爲深廣。我於今者命將不全。又
T2123_.54.0094b26: 我年少。初始出家未得道果。以此爲憂。我
T2123_.54.0094b27: 今捨身用濟上座。正是其時。作是念已。便説
T2123_.54.0094b28: 偈言
T2123_.54.0094b29:     我爲自全濟 爲隨佛語勝
T2123_.54.0094c01:     無量功徳聚 名稱遍十方
T2123_.54.0094c02:     軀命極鄙賤 云何違聖教
T2123_.54.0094c03:     我今受佛戒 至死必堅持
T2123_.54.0094c04:     爲順佛語故 奉板遺身命
T2123_.54.0094c05:     若不爲難事 終不獲難果
T2123_.54.0094c06:     若捨佛所教 失於天人利
T2123_.54.0094c07:     及以大涅槃 無上第一樂
T2123_.54.0094c08: 既説偈已。即輸板與上座。既捨板已。于時海
T2123_.54.0094c09: 神感其精誠。即接年少比丘罝於岸上。海神
T2123_.54.0094c10: 合掌白比丘言。我今歸依堅持戒者。汝今遭
T2123_.54.0094c11: 是危難之事。能持佛戒。海神説偈報曰
T2123_.54.0094c12:     汝眞是比丘 實是苦行者
T2123_.54.0094c13:     號爾爲沙門 汝實稱斯名
T2123_.54.0094c14:     我今當云何 而不加擁護
T2123_.54.0094c15:     見諦能持戒 斯事不爲難
T2123_.54.0094c16:     凡夫不毀禁 此乃名希有
T2123_.54.0094c17:     比丘處安隱 清淨自謹愼
T2123_.54.0094c18:     捨已所愛令 護持佛禁戒
T2123_.54.0094c19:     難爲而能爲 此最爲希有
T2123_.54.0094c20: 又大莊嚴論云。我昔曾聞。有一比丘次第乞
T2123_.54.0094c21: 食。至穿珠家立於門外。時彼珠師。爲於國
T2123_.54.0094c22: 王穿摩尼珠。比丘衣赤。往映彼珠。其色紅
T2123_.54.0094c23: 赤。彼穿珠師。即入其舍爲比丘取食。時有一
T2123_.54.0094c24: 鵝。見珠赤色其状似肉。即便呑之。珠師持食
T2123_.54.0094c25: 以施比丘。尋即覓珠不知所在。此珠價貴。珠
T2123_.54.0094c26: 貧急。語比丘言。得我珠耶。比丘恐殺鵝
T2123_.54.0094c27: 取珠。當設何計得免斯患。即説偈言
T2123_.54.0094c28:     我今護他命 身分受苦惱
T2123_.54.0094c29:     更無餘方便 唯以命代彼
T2123_.54.0095a01:     若言他持去 此言復不可
T2123_.54.0095a02:     設自得無過 不應作妄語
T2123_.54.0095a03:     我今捨身命 爲此鵝命故
T2123_.54.0095a04:     故縁我護戒 因用成解脱
T2123_.54.0095a05: 爾時珠師。雖聞斯偈。語比丘言。若不見還汝
T2123_.54.0095a06: 徒受苦。終不相置。比丘即向四望無可恃怙。
T2123_.54.0095a07: 如鹿入圍。莫知所趣。比丘無救亦復如是。爾
T2123_.54.0095a08: 時比丘。即自斂身端正衣服。彼人語比丘言。
T2123_.54.0095a09: 汝今與我鬪耶。比丘答言。不共汝鬪。我自共
T2123_.54.0095a10: 諸使鬪。又説偈言
T2123_.54.0095a11:     我捨身命時 墮地如乾薪
T2123_.54.0095a12:     當使人稱美 爲鵝能捨身
T2123_.54.0095a13: 時珠師。即加打棒。以兩手并頭。並皆被縛。四
T2123_.54.0095a14: 向顧望莫知所告。而作是念。生死受苦皆應
T2123_.54.0095a15: 如是。又説偈言
T2123_.54.0095a16:     捨此危脆身 以取解脱命
T2123_.54.0095a17:     我著糞掃衣 乞食以爲業
T2123_.54.0095a18:     住止於樹下 以何因縁故
T2123_.54.0095a19:     乃當作偸賊 汝宜善觀察
T2123_.54.0095a20: 爾時珠師。語比丘言。何用多語。遂加繋縛倍
T2123_.54.0095a21: 更撾打。以繩急絞。耳眼鼻口盡皆血出。時彼
T2123_.54.0095a22: 鵝者即來食血。珠師瞋忿打鵝即死。比丘問
T2123_.54.0095a23: 言。此鵝死活。珠師答言。鵝今死活何足故問。
T2123_.54.0095a24: 時彼比丘即向鵝所。見鵝既死涕泣不樂。即
T2123_.54.0095a25: 向鵝説偈言
T2123_.54.0095a26:     我忍諸苦惱 望使此鵝活
T2123_.54.0095a27:     今我命未絶 鵝在我前死
T2123_.54.0095a28:     我望護汝命 受是極辛苦
T2123_.54.0095a29:     何意汝先死 我果報不成
T2123_.54.0095b01: 珠師問比丘言。鵝今於汝竟是何親。愁惱乃
T2123_.54.0095b02: 爾。比丘答言。不滿我願。所以不樂。珠師問
T2123_.54.0095b03: 言。欲作何願。比丘以偈答言
T2123_.54.0095b04:     菩薩往昔時 捨身以貿鴿
T2123_.54.0095b05:     我亦作是意 捨命欲代鵝
T2123_.54.0095b06:     欲令此鵝命 久住常安樂
T2123_.54.0095b07:     由汝殺鵝故 心願不滿足
T2123_.54.0095b08: 爾時比丘。更具説已。珠師即開鵝腹而還得
T2123_.54.0095b09: 珠。既見珠已。便擧聲號哭。語比丘言。汝護鵝
T2123_.54.0095b10: 命不惜於身。使我造此非法之事。即説偈言
T2123_.54.0095b11:     汝藏功徳事 如似灰覆火
T2123_.54.0095b12:     我以愚癡故 燒然數百身
T2123_.54.0095b13:     汝於佛標相 極爲甚相稱
T2123_.54.0095b14:     我以愚癡故 不能善觀察
T2123_.54.0095b15:     爲癡火所燒 願當暫留住
T2123_.54.0095b16:     少聽我懺悔 猶如脚跌者
T2123_.54.0095b17:     按地還得起 南無清淨行
T2123_.54.0095b18:     南無堅持戒 遭是極苦難
T2123_.54.0095b19:     能持禁戒者 爲鵝身受苦
T2123_.54.0095b20:     不犯於禁戒 此事實難有
T2123_.54.0095b21: 又大莊嚴論云。有諸比丘曠野中行。爲賊劫
T2123_.54.0095b22: 掠剥脱衣裳。時此群賊。懼諸比丘往告聚落。
T2123_.54.0095b23: 盡欲殺害。賊中一人先曾出家。語同伴言。今
T2123_.54.0095b24: 者何爲盡欲殺害。比丘之法不得傷草。今者
T2123_.54.0095b25: 以草繋諸比丘。彼畏傷故。終不能得四向馳
T2123_.54.0095b26: 告。賊即以草而繋縛之。捨之而去。諸比丘
T2123_.54.0095b27: 等既被草縛。恐犯禁戒不得挽絶。身無衣服
T2123_.54.0095b28: 爲日所炙。蚊虻蠅蚤之所唼嬈。從旦被縛至
T2123_.54.0095b29: 於日夕。轉到日沒晦冥大暗。夜行禽獸交横
T2123_.54.0095c01: 馳走。甚可怖畏。有老比丘語諸年少。説偈誡
T2123_.54.0095c02:
T2123_.54.0095c03:     若有智慧者 能堅持禁戒
T2123_.54.0095c04:     求人天涅槃 稱意而獲得
T2123_.54.0095c05:     伊羅鉢龍王 以其毀禁戒
T2123_.54.0095c06:     損傷樹葉故 命終墮龍中
T2123_.54.0095c07: 是諸比丘爲苦所逼。不得屈伸及以轉動。恐
T2123_.54.0095c08: 傷草命。唯當護戒至死不犯。即説偈言
T2123_.54.0095c09:     我曾往昔來 造作衆惡業
T2123_.54.0095c10:     或得生人道 竊盜婬他妻
T2123_.54.0095c11:     王法受刑戮 計算不能數
T2123_.54.0095c12:     復受地獄苦 如是亦難計
T2123_.54.0095c13:     假使此日光 曝我身命乾
T2123_.54.0095c14:     我要持佛戒 終不中毀犯
T2123_.54.0095c15:     假使遇惡獸 爴裂我身手
T2123_.54.0095c16:     終不敢毀犯 釋師子禁戒
T2123_.54.0095c17:     我寧持戒死 不願犯戒生
T2123_.54.0095c18: 諸比丘等。聞老比丘説是偈已。各正其身不
T2123_.54.0095c19: 動不搖。譬如大樹無風之時。枝葉不動。時彼
T2123_.54.0095c20: 國王遇出田獵。漸漸遊行。至諸比丘所繋之
T2123_.54.0095c21: 處。王遙見之心生疑惑。謂是露形尼揵子等。
T2123_.54.0095c22: 遣人往看。知是比丘。王聞是已深生疑怪。往
T2123_.54.0095c23: 比丘所即説偈言
T2123_.54.0095c24:     青草用繋手 猶如鸚鵡翅
T2123_.54.0095c25:     又如祠天羊 不動亦不搖
T2123_.54.0095c26:     雖知處危難 默住不傷草
T2123_.54.0095c27:     如林爲火焚 &MT03116;牛爲尾死
T2123_.54.0095c28: 説是偈已。往至其所。以偈問曰
T2123_.54.0095c29:     身體極丁壯 無病似有力
T2123_.54.0096a01:     以何因縁故 草繋不動搖
T2123_.54.0096a02:     汝等豈不知 身自有力耶
T2123_.54.0096a03:     爲呪所迷惑 爲是苦行耶
T2123_.54.0096a04:     爲自厭患身 願速説其意
T2123_.54.0096a05: 於是比丘。即以偈答王曰
T2123_.54.0096a06:     守諸禁戒故 不敢挽頓絶
T2123_.54.0096a07:     佛説諸草木 悉是鬼神村
T2123_.54.0096a08:     我等不敢違 是以不能絶
T2123_.54.0096a09:     如似呪場中 爲蛇畫境界
T2123_.54.0096a10:     以神呪力故 毒蛇不敢度
T2123_.54.0096a11:     牟尼尊畫界 我等不敢越
T2123_.54.0096a12:     得聖之橋津 諸利之首目
T2123_.54.0096a13:     誰有智慧者 欲壞戒徳瓶
T2123_.54.0096a14: 爾時國王聞説偈已。心甚歡喜。即爲比丘解
T2123_.54.0096a15: 草繋縛。而説偈
T2123_.54.0096a16:     善哉能堅持 釋師子所説
T2123_.54.0096a17:     寧捨己身命 護法不毀犯
T2123_.54.0096a18:     我今亦歸命 如是顯大法
T2123_.54.0096a19:     歸依離熱惱 牟尼解脱尊
T2123_.54.0096a20:     堅持禁戒者 我今亦歸命
T2123_.54.0096a21: 忍辱篇第三此*別
三縁
T2123_.54.0096a22:   述意縁勸忍縁忍益縁
T2123_.54.0096a23: 述意縁第一
T2123_.54.0096a24: 蓋聞。忍之爲徳。最是尊上。持戒苦行。所不能
T2123_.54.0096a25: 及。是以羼提比丘。被形殘而不恨。忍辱仙
T2123_.54.0096a26: 主。受割截而無瞋。且慈悲之道。救拔爲先。菩
T2123_.54.0096a27: 薩之懷。愍惻爲用。常應遍遊地獄。代其受苦。
T2123_.54.0096a28: 廣度衆生。施心安樂。豈容微有觸惱大生瞋
T2123_.54.0096a29: 恨。乃至角眼相看。惡聲厲色。遂加杖木。結恨
T2123_.54.0096b01: 成怨。或父子兄弟。自相損害。朋友眷屬。反更
T2123_.54.0096b02: 侵傷。惡逆甚於鴟鴞。含毒逾於蜂蠆。所以
T2123_.54.0096b03: 歴劫怨讐。生生不絶也
T2123_.54.0096b04: 勸忍縁第二
T2123_.54.0096b05: 如成實論云。惡口罵辱小人不堪。如石雨鳥。
T2123_.54.0096b06: 惡口罵詈大人堪受。如華雨象。行者常觀前
T2123_.54.0096b07: 人本末因縁。或於過去爲我父母。養育我身
T2123_.54.0096b08: 不避罪福。未曾報恩。何須起瞋。或爲兄弟
T2123_.54.0096b09: 妻子眷屬。或是聖人。昔爲善友。凡情不識。何
T2123_.54.0096b10: 須加毀
T2123_.54.0096b11: 又攝論云。由觀五義以除瞋恚。一觀一切衆
T2123_.54.0096b12: 生。無問於我者恩。二觀一切衆生但念念
T2123_.54.0096b13: 滅。何人能損。何人被損。三觀唯法無衆生。有
T2123_.54.0096b14: 何能損及所損。四觀一切衆生皆自受苦。云
T2123_.54.0096b15: 何復欲加之以苦。五觀一切衆生皆是我子。
T2123_.54.0096b16: 云何於中欲生損害。由此五觀故能滅瞋
T2123_.54.0096b17: 又報恩經云。假使熱鐵輪。在我頂上旋。終不
T2123_.54.0096b18: 爲此苦而發於惡心
T2123_.54.0096b19: 又成實論云。行慈心者。臥安覺安。不見惡夢。
T2123_.54.0096b20: 天護人愛。不毒不兵。水火不喪。又四分律偈
T2123_.54.0096b21:
T2123_.54.0096b22:     忍辱第一道 佛説無爲最
T2123_.54.0096b23:     出家惱他人 不名爲沙門
T2123_.54.0096b24: 又遺教經云。能行忍者。乃可名爲有力大人
T2123_.54.0096b25: 又經云。見人之過口不得言。己身有惡則應
T2123_.54.0096b26: 發露
T2123_.54.0096b27: 又書云。聞人之過。如聞父母之名。耳可得聞。
T2123_.54.0096b28: 口不得言
T2123_.54.0096b29: 又經云。讃人之善不言己美
T2123_.54.0096c01: 又書云。君子揚人之美。不伐其善
T2123_.54.0096c02: 又經云。布施不望彼報。若得人惠毫髮已上。
T2123_.54.0096c03: 皆當呪願慚愧奉受
T2123_.54.0096c04: 又書云。公子有徳於人。願公子忘之。人有徳
T2123_.54.0096c05: 於公子。願公子勿忘
T2123_.54.0096c06: 又云。施人愼勿念。受施愼勿忘
T2123_.54.0096c07: 又經云。恕己可爲喩。勿殺勿行杖
T2123_.54.0096c08: 又書云。己所不欲勿施於人。當知内外之教
T2123_.54.0096c09: 其本均同。雖形有黒白。然立行無殊。若乖斯
T2123_.54.0096c10: 旨便同鄙俗。何依内外。如經云。佛爲衆生説
T2123_.54.0096c11: 法。斷除無明暗惑。猶若良醫隨疾授藥。是名
T2123_.54.0096c12: 内教又書云。天道無親。唯仁是與。是名外教。
T2123_.54.0096c13: 又若出家之人。能觀苦空無常無我。遠離生
T2123_.54.0096c14: 死。志求出世。是爲依内。若乖斯行翻爲外俗。
T2123_.54.0096c15: 在家之人。若能厭捨俗情。欣慕高志。專崇三
T2123_.54.0096c16: 寶。修持四徳。奉行孝悌仁義禮智。貞和愛敬。
T2123_.54.0096c17: 能行斯行翻同爲内。若違斯旨還同外道。在
T2123_.54.0096c18: 俗之人。能隨内教。便悟眞理。心常會道。漸進
T2123_.54.0096c19: 勝途至趣菩提。既知如是。欲行此行。唯須自
T2123_.54.0096c20: 卑推徳與他。如拭塵巾。攬垢向己。持淨與人。
T2123_.54.0096c21: 故經云。退而得者佛道也
T2123_.54.0096c22: 故書云。君子讓而得之爲義。故常須進勝他
T2123_.54.0096c23: 人。恒須剋責已躬也
T2123_.54.0096c24: 忍益縁第三
T2123_.54.0096c25: 如大寶積經云。忍辱有十事。一不觀於我及
T2123_.54.0096c26: 我所相。二不念種姓。三破除憍慢。四惡來不
T2123_.54.0096c27: 報。五觀無常想。六修於慈悲。七心不放逸。
T2123_.54.0096c28: 八捨於飢渇苦樂等事。九斷除瞋恚。十修習
T2123_.54.0096c29: 智慧。若人能成如是十事。當知是人能修於
T2123_.54.0097a01: 忍。又月燈三昧經云。佛言。若有菩薩住於慈
T2123_.54.0097a02: 忍。有十種利益。何等爲十。一火不能燒。二
T2123_.54.0097a03: 刀不能割。三毒不能中。四水不能漂。五爲非
T2123_.54.0097a04: 人所護。六得身相莊嚴。七閉諸惡道。八隨其
T2123_.54.0097a05: 所樂生於梵天。九晝夜常安。十其身不離喜
T2123_.54.0097a06:
T2123_.54.0097a07: 又私呵三昧經云。佛言。忍有六事得一切智。
T2123_.54.0097a08: 何等爲六。一得身力。二得口力。三得意力。四
T2123_.54.0097a09: 得神足力。五得道力。六得慧力
T2123_.54.0097a10: 又六度集經云。復有四種忍辱。具足智慧。何
T2123_.54.0097a11: 等爲四。一於求法時忍他惡罵。二於求法時
T2123_.54.0097a12: 不避飢渇寒熱風雨。三於求法時隨順和
T2123_.54.0097a13: 阿闍梨行。四於求法時能忍空無相無願。又
T2123_.54.0097a14: 比丘避女人惡名經偈云
T2123_.54.0097a15:     雖聞多惡名 苦行者忍之
T2123_.54.0097a16:     不應苦自言 亦不應起惱
T2123_.54.0097a17:     聞聲恐怖者 是則林中獸
T2123_.54.0097a18:     是輕躁衆生 不成出家法
T2123_.54.0097a19:     仁者當堪耐 下中上惡聲
T2123_.54.0097a20:     執心堅住者 是則出家法
T2123_.54.0097a21:     不由他人語 令汝成劫賊
T2123_.54.0097a22:     亦不由他語 令汝得羅漢
T2123_.54.0097a23:     如汝自知已 諸天亦復知
T2123_.54.0097a24: 又五分律云。佛告諸比丘。過去世時。阿練若
T2123_.54.0097a25: 池水邊有二雁。與一龜共結親友。後時池水
T2123_.54.0097a26: 涸竭。二雁作是議言。今此池水涸竭。親友必
T2123_.54.0097a27: 受大苦。議已語龜言。此池水涸竭。汝無濟理。
T2123_.54.0097a28: 可銜一木。我等各銜一頭。將汝著大水處。銜
T2123_.54.0097a29: 木之時愼不可語。即使銜之。經過聚落。諸
T2123_.54.0097b01: 小兒見皆言。雁銜龜去。雁銜龜去。龜即瞋
T2123_.54.0097b02: 言。何預汝事。即便失木墮地而死。爾時世尊。
T2123_.54.0097b03: 因此説偈言
T2123_.54.0097b04:     夫士之生 斧在口中 所以斫身
T2123_.54.0097b05:     由其惡言 應毀反譽 應譽反毀
T2123_.54.0097b06:     自受其殃 終無復樂
T2123_.54.0097b07: 佛言。龜者調達是也。昔以瞋語致有死苦。今
T2123_.54.0097b08: 復瞋罵如來墮大地獄
T2123_.54.0097b09: 又法句喩經云。昔者羅雲。未得道時。心性
T2123_.54.0097b10: 麁獷言少誠信。佛勅羅雲。汝到賢提精舍中
T2123_.54.0097b11: 住。守口攝意。勤修經戒。羅雲奉教作禮而去。
T2123_.54.0097b12: 住九十日。慚愧自悔。晝夜不息。佛往見之。羅
T2123_.54.0097b13: 雲歡喜趣前禮佛。佛告羅雲曰。澡槃取水爲
T2123_.54.0097b14: 吾洗足。羅雲受教。爲佛洗足訖已。佛語羅雲。
T2123_.54.0097b15: 此水可用食飮以不。羅雲白言。不可復用。此
T2123_.54.0097b16: 水本淨。今以洗足受於塵垢。故不可用。佛
T2123_.54.0097b17: 語羅雲。汝亦如是。雖爲吾子國王之孫。捨世
T2123_.54.0097b18: 榮祿得爲沙門。不念精進攝身守口。三毒垢
T2123_.54.0097b19: 穢充滿胸懷。亦如此水不可復用。縱棄槃水。
T2123_.54.0097b20: *槃亦不堪盛食。曾受不淨故。汝亦如是。口
T2123_.54.0097b21: 無誠信心性剛強。不念精進。曾受惡名。亦如
T2123_.54.0097b22: 澡槃不中盛食。佛以足指。撥槃自跳數返。汝
T2123_.54.0097b23: 惜之不。羅雲白佛。洗足之器雖惜不慇。佛語
T2123_.54.0097b24: 羅雲。汝亦如是。雖爲沙門。不攝身口。多所傷
T2123_.54.0097b25: 衆。身死神去輪轉三塗。賢聖不惜。亦如汝言。
T2123_.54.0097b26: 羅雲聞之。慚愧怖悸。感激自勵。剋骨不忘。精
T2123_.54.0097b27: 進柔軟。懷忍如地。即得阿羅漢道
T2123_.54.0097b28: 又羅雲忍辱經云。爾時羅雲。向一不信婆羅
T2123_.54.0097b29: 門家乞食。吝惜不與。羅雲被打頭破血出。復
T2123_.54.0097c01: 撮沙鉢中。羅雲含忍心不加報。即持鉢至河。
T2123_.54.0097c02: 洗頭鉢已自説云
T2123_.54.0097c03: 我自行分衞。無事横忓我。我痛斯須間。奈
T2123_.54.0097c04: 長苦何。猶利劍割臭屍。臭屍不知痛。非
T2123_.54.0097c05: 劍之不利。又如天甘露。飼彼癡溷猪。溷猪
T2123_.54.0097c06: 捨之走。非是甘露之不美。我以佛眞言訓世
T2123_.54.0097c07: 兇愚兇愚不思。豈不然乎。還已白佛。佛言。是
T2123_.54.0097c08: 己之衰。命終當入無擇地獄。獄鬼加痛毒無
T2123_.54.0097c09: 不至。經八萬四千歳。其壽乃終更受蟒身。毒
T2123_.54.0097c10: 還自害。復受蝮形。常食沙土。萬歳乃畢。以瞋
T2123_.54.0097c11: 恚意向持戒人故。受毒身。以沙土投鉢中
T2123_.54.0097c12: 故。世世食沙土而死。罪畢爲人。母懷之時當
T2123_.54.0097c13: 有重病。家中日耗。兒生鈍頑都無手足。其親
T2123_.54.0097c14: 驚怪。皆曰。何妖來爲不祥。即取捐之著四衢
T2123_.54.0097c15: 路。來往愕然。競以瓦石刀杖。撃頭陷腦。窮苦
T2123_.54.0097c16: 旬日乃死。死已魂靈即復更生。鈍頑如前。經
T2123_.54.0097c17: 五百世重罪乃畢。後生爲人常患頭痛。所生
T2123_.54.0097c18: 之處不値佛世。常在三塗
T2123_.54.0097c19: 又新婆沙論云。曾聞過去此賢劫中有王。名
T2123_.54.0097c20: 羯利。時有仙人。號爲忍辱。住一林中勤修苦
T2123_.54.0097c21: 行。時王除去男子。與内宮眷屬遊戲林間。經
T2123_.54.0097c22: 久疲眠。内宮諸女。爲華果故遊諸林間。遙見
T2123_.54.0097c23: 仙人於自所止端身靜思。便馳趣之皆進其
T2123_.54.0097c24: 所。到已頂禮圍遶而坐。仙人即爲説欲之過。
T2123_.54.0097c25: 諸姊生厭。王寤不見諸女。便作是念。將無有
T2123_.54.0097c26: 人誘奪去耶。即拔劍處處求覓。乃見諸女在
T2123_.54.0097c27: 仙人邊圍遶而坐。生大瞋恚。是何大鬼誘我
T2123_.54.0097c28: 諸女。即前問言。汝是誰耶。答言。我是仙人。
T2123_.54.0097c29: 復問。在此作何事耶。答言。修忍辱道。王作是
T2123_.54.0098a01: 念。此人見我瞋故。便言修忍。我今試之。復問
T2123_.54.0098a02: 言。汝得非想非非想處定耶。答言。不得。如
T2123_.54.0098a03: 是次第責問。乃至汝得初靜慮耶。答言。不得。
T2123_.54.0098a04: 王倍瞋忿語言。汝是未離欲人。云何恣情觀
T2123_.54.0098a05: 我諸女。復言。我是修忍辱人。王言。可申一
T2123_.54.0098a06: 臂。試能忍不。爾時仙人便申一臂。王以利劍
T2123_.54.0098a07: 斬之。如斷藕根墮於地上。王復責問。汝是何
T2123_.54.0098a08: 人。答言。我是修忍人。時王復令申餘一臂。
T2123_.54.0098a09: 即復斬之。如前責問。仙人亦如前答。如是次
T2123_.54.0098a10: 斬兩足。復截兩耳。又割其鼻。一一問答。皆如
T2123_.54.0098a11: 前説。令仙人身七分墮地。作七瘡已。王心便
T2123_.54.0098a12: 止。仙人告言。王今何故。自生疲厭。假使斷我
T2123_.54.0098a13: 一切身分。猶如芥子乃至微塵。我亦不生一
T2123_.54.0098a14: 念瞋忿。終無有二。復發是願。如汝今日。我實
T2123_.54.0098a15: 無辜而斷我身。令成七分作七瘡孔。我未來
T2123_.54.0098a16: 世。得阿耨菩提時。以大悲心不待汝請。最初
T2123_.54.0098a17: 令汝修七種道。斷七隨眠。當知爾時忍辱仙
T2123_.54.0098a18: 人者。今釋迦牟尼佛是。羯利王者。即今具壽
T2123_.54.0098a19: 憍陳那是。憍陳那見聖諦已。佛以神力除彼
T2123_.54.0098a20: 闇障。令其憶念過去世事。憍陳那聞已。極懷
T2123_.54.0098a21: 恥愧合。掌恭敬
T2123_.54.0098a22: 精進篇第四此*別
三縁
T2123_.54.0098a23:   述意縁怠惰縁策修縁
T2123_.54.0098a24: 述意縁第一
T2123_.54.0098a25: 夫忍行之情猶昧。審的之旨未顯。所以策
T2123_.54.0098a26: 惰。令心不懈。是故經曰。汝等比丘。當勤精
T2123_.54.0098a27: 進。十力慧日既已潜沒。汝等當爲無明所覆。
T2123_.54.0098a28: 又言。闡提之人屍臥終日。當言成道。無有是
T2123_.54.0098a29: 處。釋論云。在家懈怠失於俗利。出家懶惰喪
T2123_.54.0098b01: 於法寶。是以斯那勇猛。諸佛稱揚。迦葉精奇。
T2123_.54.0098b02: 如來述證。書云。夙興夜寐。竭力致身。乃曰。
T2123_.54.0098b03: 忠臣方稱孝子。故知放逸懈怠之所不尚。精
T2123_.54.0098b04: 進劬勞無時不可。豈得恣其愚懷縱情憍蕩。
T2123_.54.0098b05: 致使善根種子不復開敷。道樹枝條彌加枯
T2123_.54.0098b06: 萃。況復命屬死。王名繋幽府。奄歸長夜頓
T2123_.54.0098b07: 罷資糧。冥曹拷問將何酬答。當於此時悔情
T2123_.54.0098b08: 何及。是故今者。勸諸行人。聞身餘力預備
T2123_.54.0098b09: 資糧。常須檢校三業。勿令違於六時。毎於晝
T2123_.54.0098b10: 夜。從旦至中。從中至暮。從暮至夜。從夜至
T2123_.54.0098b11: 曉。乃至一時一刻。一念一刹那。檢校三業。幾
T2123_.54.0098b12: 心行善。幾心行惡。幾心行孝。幾心行逆。幾心
T2123_.54.0098b13: 行厭離財色心。幾心行貪著財色心。幾心行
T2123_.54.0098b14: 人天善根業。幾心行三塗不善業。幾心厭離
T2123_.54.0098b15: 名聞著我心。幾心貪求名聞著我心。幾心欣
T2123_.54.0098b16: 修三乘出世心。幾心輕慢三乘深樂世間心。
T2123_.54.0098b17: 如是善惡日夜相違。行者常須檢校。勿令放
T2123_.54.0098b18: 逸墮於邪網。恒省三業。遞相誡勗心口相訓。
T2123_.54.0098b19: 心語口言。汝常説善莫説非法。口還語。心汝
T2123_.54.0098b20: 思正法莫思非法。心復語身。汝勤精進莫行
T2123_.54.0098b21: 懈怠。如是我心自制。我口自愼我身自禁。如
T2123_.54.0098b22: 是自策。足得高升。何勞他控。横起怨憎。故經
T2123_.54.0098b23: 曰。身行善。口行善。意行善。定生善道。身行
T2123_.54.0098b24: 惡。口行惡。意行惡。定生惡趣。又如快馬顧
T2123_.54.0098b25: 影馳走。不同駑畜加諸杖捶。若不自誡。要假
T2123_.54.0098b26: 他呵。反憎觸惱。益罪尤深也
T2123_.54.0098b27: 懈惰縁第二
T2123_.54.0098b28: 如菩薩本行經云。佛告阿難。夫懈怠者衆行
T2123_.54.0098b29: 之累。居家懈怠。則衣食不供産業不擧。出家
T2123_.54.0098c01: 懈怠。不能出離生死之苦。一切衆事。皆由精
T2123_.54.0098c02: 進而得興起。是時帝釋便説偈言
T2123_.54.0098c03:     欲求最勝道 不惜其軀命
T2123_.54.0098c04:     棄身如糞土 解了無吾我
T2123_.54.0098c05:     雖用財寶施 此事不爲難
T2123_.54.0098c06:     勇猛如是者 精進得佛疾
T2123_.54.0098c07: 又増一阿含經云。若有人懈惰種不善行。於
T2123_.54.0098c08: 事有損。若能不懈惰。此最精妙。所以然者。彌
T2123_.54.0098c09: 勒菩薩。經三十劫。應當作佛。我以精進力勇
T2123_.54.0098c10: 猛之心。使彌勒在後成佛。是故當念精進。勿
T2123_.54.0098c11: 有懈怠。又譬喩經云。迦葉佛時。有兄弟二人。
T2123_.54.0098c12: 倶爲沙門。兄持戒坐禪。一心求道而不布施。
T2123_.54.0098c13: 弟布施修福。而喜破戒。兄從釋迦出家。得阿
T2123_.54.0098c14: 羅漢果。衣常不充食常不飽。弟生象中。爲象
T2123_.54.0098c15: 多力能却怨敵。國王所愛。金銀珍寶瓔珞。其
T2123_.54.0098c16: 身封數百戸邑。供給此象隨其所須。時兄比
T2123_.54.0098c17: 丘。値世大儉。遊行乞食七日不得。末後得少
T2123_.54.0098c18: 麁食。劣得存命。先知此象是前世弟。便往詣
T2123_.54.0098c19: 象。手捉象耳而語之言。我昔與汝倶有罪也。
T2123_.54.0098c20: 象思比丘語。即識宿命已前因縁。愁憂不食。
T2123_.54.0098c21: 象子怖懼。便往白王。王問象子。先無人犯此
T2123_.54.0098c22: 象不。象子答曰。無他異人。唯一沙門。來至象
T2123_.54.0098c23: 邊須臾便去。王即遺人覓得沙門。問言至象
T2123_.54.0098c24: 邊何所道耶。沙門答曰。我語象云。我與汝倶
T2123_.54.0098c25: 有罪耳。沙門白王具説如上。王意便悟。即放
T2123_.54.0098c26: 沙門
T2123_.54.0098c27: 又佛説馬有八態譬人經云。佛告諸比丘。馬
T2123_.54.0098c28: 有弊惡八態。何等爲八。一態者。解羈韁時便
T2123_.54.0098c29: 掣車欲走。二態者。車駕跳踉欲齧其人。三
T2123_.54.0099a01: 態者。便擧前兩脚掣車而走。四態者。便&T050460;
T2123_.54.0099a02: 軨。五態者。便人立持軛摩身抄車却行。六
T2123_.54.0099a03: 態者。便傍行邪走。七態者。便掣車馳走。得
T2123_.54.0099a04: 値濁泥止住不行。八態者。懸兜餧之熟視不
T2123_.54.0099a05: 食。其主牽去欲駕之時。遽含噏噬。欲食不得。
T2123_.54.0099a06: 言。人亦有弊惡八態。何等爲八。一態者。
T2123_.54.0099a07: 聞説佛經便走不欲樂聽。如馬解羈韁掣車。
T2123_.54.0099a08: 走時。二態者。聞説經意不解不知語所趣向。
T2123_.54.0099a09: 便瞋跳*踉不欲樂聞。如馬駕車跳*踉欲齧
T2123_.54.0099a10: 人時。三態者。聞説經便逆不受。如馬擧前兩
T2123_.54.0099a11: 脚掣車走時。四態者。聞説經便罵。如馬&T050460;
T2123_.54.0099a12: 軨時。五態者。聞説經便起去。如馬人立持軛
T2123_.54.0099a13: 摩身*抄車却行時。六態者。聞説經不肯聽。
T2123_.54.0099a14: 伭頭邪視耳語。如馬傍行邪走時。七態者。
T2123_.54.0099a15: 聞説經便欲窮難。問之不能相應答。便死抵
T2123_.54.0099a16: 妄語。如馬得濁泥便止不復行。八態者。聞説
T2123_.54.0099a17: 經不肯聽。反念婬劮多求不欲聽受。死入
T2123_.54.0099a18: 惡道時。乃遽欲學問行道。亦不能復得行道。
T2123_.54.0099a19: 如馬懸*兜餧之熟視不肯食。其主牽去欲駕
T2123_.54.0099a20: 之。乃遽含噏噬。亦不得食。佛言。我説馬有八
T2123_.54.0099a21: 態惡。人亦有八惡態如是。比丘聞經歡喜作
T2123_.54.0099a22: 禮而去
T2123_.54.0099a23: 策修縁第三
T2123_.54.0099a24: 如譬喩經云。羅閲祇國沙門。坐自誓曰。我不
T2123_.54.0099a25: 得道終不起。欲睡眠。作錐長八寸刺兩髀。痛
T2123_.54.0099a26: 不得眠。一年得道。又薄倶羅經云。薄倶羅稱
T2123_.54.0099a27: 言。我從出家*以來。八十年中。未曾偃臥脇
T2123_.54.0099a28: 一著床背有所倚
T2123_.54.0099a29: 又遺教經云。汝等比丘。若勤精進則事無難
T2123_.54.0099b01: 者。是故汝等常勤精進。譬如小水常流則
T2123_.54.0099b02: 能穿石。若行者之心數數懈廢。譬如鑚火未
T2123_.54.0099b03: 熱而息。雖欲得火。火難可得是名精進
T2123_.54.0099b04: 又智度論云。身精進爲少。心精進爲大。外精
T2123_.54.0099b05: 進爲少。内精進爲大。復次佛説。意業力大故。
T2123_.54.0099b06: 如仙人瞋時。能令大國磨滅。復次身口作五
T2123_.54.0099b07: 逆罪。大果報一劫在阿鼻地獄。受意業力。得
T2123_.54.0099b08: 生非有想非無想處。壽八萬大劫亦在十方
T2123_.54.0099b09: 佛國。壽命無量。以是故。身口精進爲少。意精
T2123_.54.0099b10: 進爲大。如是諸經廣歎精進。一心正念速得
T2123_.54.0099b11: 道果。未必要須多聞。又毘婆沙論云。如二人
T2123_.54.0099b12: 倶至一方。一乘疾馬。一乘鈍馬。雖乘鈍馬。以
T2123_.54.0099b13: 前發故先有所至。信解脱人。勤行精進先至
T2123_.54.0099b14: 涅槃。即是周利等也
T2123_.54.0099b15: 又六度經云。復有四種精進。具足智慧。何等
T2123_.54.0099b16: 爲四。一勤於多聞。二勤於總持。三勤於樂説。
T2123_.54.0099b17: 四勤於正行
T2123_.54.0099b18: 又六度集經云。佛告弟子。當勤精進聽聞諷
T2123_.54.0099b19: 誦。莫得懈怠陰蓋所覆。吾念過去。無數劫時。
T2123_.54.0099b20: 有佛名一切度王。是時衆中有兩比丘。一名
T2123_.54.0099b21: 精進辯。二名徳樂止。共聽法。精進辯者。聞經
T2123_.54.0099b22: 歡喜。應時即得阿惟越致。神通具足。徳樂止
T2123_.54.0099b23: 者。睡眠不覺獨無所得。時精進辯謂徳樂止
T2123_.54.0099b24: 言。當勤精進。如何睡眠。時徳樂止聞其教
T2123_.54.0099b25: 招。便即經行。復住睡眠不能自定。詣泉側
T2123_.54.0099b26: 坐。欲思惟定。復生睡眠。時辯以善權往而
T2123_.54.0099b27: 度之。化作蜂王飛趣其眼。如欲蜇之。時止
T2123_.54.0099b28: 驚覺而坐。畏此蜂王。須臾復睡。時蜂飛入
T2123_.54.0099b29: 腋下蜇其胸腹。止驚心悸不敢復睡。時泉水
T2123_.54.0099c01: 中有雜色華種種鮮潔。時蜜蜂王飛住華上。
T2123_.54.0099c02: 食甘露味。時止端坐視之。畏來不敢復睡。蜂
T2123_.54.0099c03: 王食味不出華中。須臾之頃。蜂王睡眠墮汚
T2123_.54.0099c04: 泥中。身體沐浴已。復還飛住其華上。時止便
T2123_.54.0099c05: 向蜂説偈言
T2123_.54.0099c06:     是食甘露者 其身得安隱
T2123_.54.0099c07:     不當復持歸 遍及其妻子
T2123_.54.0099c08:     如何墮泥中 自汚其身體
T2123_.54.0099c09:     如是爲黠慧 毀其甘露味
T2123_.54.0099c10:     又如此華者 不宜久住中
T2123_.54.0099c11:     日沒花還合 求出則不能
T2123_.54.0099c12:     當須日光明 爾乃復得出
T2123_.54.0099c13:     長夜之疲冥 如是甚勤苦
T2123_.54.0099c14: 時蜂王。向止説偈報言
T2123_.54.0099c15:     佛者譬甘露 聽聞無厭足
T2123_.54.0099c16:     不當有懈怠 無益於一切
T2123_.54.0099c17:     五道生死海 譬如墮汚泥
T2123_.54.0099c18:     愛欲所纒裹 無智爲甚迷
T2123_.54.0099c19:     日出衆花開 譬佛之色身
T2123_.54.0099c20:     日入華還合 世尊般涅槃
T2123_.54.0099c21:     値見如來世 當勤精進受
T2123_.54.0099c22:     除去睡陰蓋 莫呼佛常
T2123_.54.0099c23:     深法之要慧 不以色因縁
T2123_.54.0099c24:     其現有著者 當知爲善權
T2123_.54.0099c25:     善權之所度 有益不唐擧
T2123_.54.0099c26:     而現此變化 亦以一切故
T2123_.54.0099c27: 時徳樂止。聞其所説。即得不起法忍。逮得陀
T2123_.54.0099c28: 羅尼。佛告阿難。爾時精進辯者。今我身是。徳
T2123_.54.0099c29: 樂止者。彌勒是也。我於爾時倶與彌勒共聽
T2123_.54.0100a01: 法故。彌勒睡眠獨無所得。我不行善權而救
T2123_.54.0100a02: 度者。彌勒至今在生死中未得度脱
T2123_.54.0100a03: 又法句喩經云。昔者外國有清信士。供養三
T2123_.54.0100a04: 寶初無厭極。時有沙門。與共親友逮得神通。
T2123_.54.0100a05: 生死已盡。時清信士。得困疾痛醫藥加治。
T2123_.54.0100a06: 不能得差。時婦在邊。悲哀辛苦。共爲夫婦
T2123_.54.0100a07: 獨受斯痛。卿設無常我何所依。兒女孤單何
T2123_.54.0100a08: 所恃怙。夫聞悲戀應時即死。魂神還在婦鼻
T2123_.54.0100a09: 中化作一蟲。婦甚啼哭不能自止。時道人往
T2123_.54.0100a10: 與婦相見。知婿命過鼻中作蟲。故欲諫喩令
T2123_.54.0100a11: 捐愁憂。婦見道人來増益悲哀。奈何和*尚。
T2123_.54.0100a12: 夫婿已死。時婦洟涕鼻蟲便墮地。婦即慚愧。
T2123_.54.0100a13: 欲以脚蹈。道人告曰。止止莫殺。是卿夫婿化
T2123_.54.0100a14: 作此蟲。婦白道人。我夫奉經持戒精進難及。
T2123_.54.0100a15: 何縁壽終墮此蟲中。道人答曰。因卿恩愛悲
T2123_.54.0100a16: 哀呼嗟。起恩愛心。因是壽終即墮蟲中。道人
T2123_.54.0100a17: 爲蟲説經。應生天上在諸佛前。但坐恩愛墮
T2123_.54.0100a18: 此蟲中。亦可慚愧。蟲聞其言。心開意解
T2123_.54.0100a19: 自剋責。即時壽終。便得上生。是以省己爲
T2123_.54.0100a20: 人。不得懈怠自損來報
T2123_.54.0100a21: 禪定篇第五此*別
二縁
T2123_.54.0100a22: 述意縁第一
T2123_.54.0100a23: 夫神通勝業。非定不生。無漏慧根。非靜不
T2123_.54.0100a24: 發。故經云。深修禪定。得五神通。心在一縁。
T2123_.54.0100a25: 是三昧相。書亦有言。當使形如枯木。心若死
T2123_.54.0100a26: 灰。不充屈於富貴。不隕穫於貧賤。栖神冥
T2123_.54.0100a27: 漠之内。遺形塵埃之表。故攝心一。處便是
T2123_.54.0100a28: 功徳叢林。散意片時。即名煩惱羅刹。所以
T2123_.54.0100a29: 曇光釋子。降猛虎於膝前。螺髻仙人。宿巣禽
T2123_.54.0100b01: 於頂上。是知。大士常修宴坐。不斷煩惱而
T2123_.54.0100b02: 入涅槃。不捨道法而現凡夫事。又能觀察此
T2123_.54.0100b03: 身。從頭至足。三十六物。八萬戸蟲。不淨無常
T2123_.54.0100b04: 苦空非我。但衆生心性。譬若獮猴。戲跳攀縁
T2123_.54.0100b05: 歡娯奔逸。不能冥目束體端心勤意。剛強難
T2123_.54.0100b06: &T014461;戻不調。習近五塵流轉三界。黏外道
T2123_.54.0100b07: 之黐。貫天魔之杖。於是永淪苦海。長墜嶮獄。
T2123_.54.0100b08: 皆由放散情慮擾亂心神。似風裏之燈。譬波
T2123_.54.0100b09: 中之月。搖漾輕動。浮游汎濫。影既不現。照豈
T2123_.54.0100b10: 得明。所以衆惡頼此而興。福善由斯併廢。
T2123_.54.0100b11: 良由不修斷惑常起貪瞋。未服無知偏
T2123_.54.0100b12: 樂受。遂令障定之惑重沓*諍來。妨靜之縁
T2123_.54.0100b13: 交加競集。五蓋覆心禪門已閉。六塵在念亂
T2123_.54.0100b14: 想常馳。類狂象之無鉤。似戲猿之得樹。故須
T2123_.54.0100b15: 念念策心。新新集起。豈前念皆惡。遂剋苦而
T2123_.54.0100b16: 靜塵。後念起善。便縱意而揚惡。所以論美四
T2123_.54.0100b17: 時。經歎一慮。然後方能正想革絶凡懷。若違
T2123_.54.0100b18: 此理。聖亦不可。今萬境森羅不能自觸。要須
T2123_.54.0100b19: 因倚諸根。内想感發。何以知然。今有心感於
T2123_.54.0100b20: 内。事發於外。或縁於外起染於内心。故知内
T2123_.54.0100b21: 外相資。表裏遞用。君臣心識。不可備捨。故經
T2123_.54.0100b22: 云。心王若正。則六臣不邪。識意昏沈。則其
T2123_.54.0100b23: 主不明。今悔六臣。當各慚愧。制馭六根。不
T2123_.54.0100b24: 令馳散也
T2123_.54.0100b25: 相縁第二
T2123_.54.0100b26: 如法句經心意品説云。昔佛在世時。有一道
T2123_.54.0100b27: 人。在河邊樹下學道。十二年中。貪想不除。走
T2123_.54.0100b28: 心散意但念六欲。目色耳聲。鼻香口味。身受
T2123_.54.0100b29: 心法。身靜意遊。曾無寧息。十二年中不能得
T2123_.54.0100c01: 道。佛知可度化作沙門。往至其所樹下共
T2123_.54.0100c02: 宿。須臾月明有龜從河中出。來至樹下。復有
T2123_.54.0100c03: 水狗飢行求食。與龜相逢。便欲噉龜。龜縮
T2123_.54.0100c04: 其頭尾及其四脚。藏於甲中。不能得噉。水狗
T2123_.54.0100c05: 小遠。復出頭足。行歩如故。不能奈何。遂便得
T2123_.54.0100c06: 脱。於是道人問化沙門。此龜有護命之鎧。水
T2123_.54.0100c07: 狗不能得其便。化沙門答言。吾念世人。不如
T2123_.54.0100c08: 此龜。不知無常。放恣六情。外魔得便。形壞神
T2123_.54.0100c09: 去生死無端。輪轉五道苦惱百千。皆意所造。
T2123_.54.0100c10: 宜自勉勵求滅度安。於是化沙門。即説偈言
T2123_.54.0100c11:     藏六如龜 防意如城 慧與魔戰
T2123_.54.0100c12:     勝則無患
T2123_.54.0100c13: 又大寶積經云。菩薩修定。復有十法。不與二
T2123_.54.0100c14: 乘共。何等爲十。一修定無有吾我。具足如來
T2123_.54.0100c15: 諸禪定故。二修定不味不著。捨離染心。不
T2123_.54.0100c16: 求己樂。三修定具諸通業。爲知衆生諸心行
T2123_.54.0100c17: 故。四修定爲知衆心。度脱一切諸衆生故。五
T2123_.54.0100c18: 修定行於大悲。斷諸衆生煩惱結故。六修定
T2123_.54.0100c19: 諸禪三昧。善知入出過於三界故。七修定常
T2123_.54.0100c20: 得自在。具足一切諸善法故。八修定其心寂
T2123_.54.0100c21: 滅。勝於二乘諸禪三昧故。九修定常入智慧。
T2123_.54.0100c22: 過諸世間到彼岸故。十修定能與正法。紹隆
T2123_.54.0100c23: 三寶使不斷絶故。如是定者。不與聲聞辟支
T2123_.54.0100c24: 佛共
T2123_.54.0100c25: 又佛言。若有菩薩。樂於頭陀乞食。有十種利
T2123_.54.0100c26: 益。何等爲十。一摧我慢幢。二不求親愛。三不
T2123_.54.0100c27: 爲名聞。四住在聖種。五不諂不誑。不現異
T2123_.54.0100c28: 相。又不驁慢。六不自高擧。七不毀他人。八斷
T2123_.54.0100c29: 除愛恚。九若入人家。不爲飮食而行法施。
T2123_.54.0101a01: 十有所説法。爲人信受
T2123_.54.0101a02: 又智度論云。三昧有二種。一佛三昧。二菩薩
T2123_.54.0101a03: 三昧。是諸菩薩。但於菩薩三昧中得自在。非
T2123_.54.0101a04: 於佛三昧中得自在。又諸佛要集經中説云。
T2123_.54.0101a05: 爾時文殊尸利。欲見佛集。不能得到。諸佛各
T2123_.54.0101a06: 還本處。文殊尸利到諸佛集處。有一女。近
T2123_.54.0101a07: 彼佛坐入於三昧。文殊尸利。入禮佛足已。白
T2123_.54.0101a08: 佛言。云何此女人得近佛坐。而我不得。佛告
T2123_.54.0101a09: 文殊尸利。汝覺此女人令從三昧起。汝自問
T2123_.54.0101a10: 之。文殊尸利即彈指覺之。而不可覺。以大聲
T2123_.54.0101a11: 喚亦不可覺。捉手牽亦不可覺。又以神足動
T2123_.54.0101a12: 大千世界。猶亦不覺。文殊尸利白佛言。世尊。
T2123_.54.0101a13: 我不能令覺。是時佛放大光明。從下方世界。
T2123_.54.0101a14: 是中有一菩薩名棄諸蓋。即從下方出來到
T2123_.54.0101a15: 佛所。頭面禮佛足。一面而立。佛告棄諸蓋菩
T2123_.54.0101a16: 薩。汝覺此女人。即時彈指。此女人從三昧起。
T2123_.54.0101a17: 文殊尸利白佛言。以何因縁。我動三千大千
T2123_.54.0101a18: 世界。不能令此女起。棄諸蓋菩薩。一彈指便
T2123_.54.0101a19: 從三昧起。佛告文殊尸利。汝因此女人。初發
T2123_.54.0101a20: 菩提意。是女因棄諸蓋菩薩。初發菩提意。以
T2123_.54.0101a21: 是故。汝不能令覺。汝於諸佛三昧中。功徳未
T2123_.54.0101a22: 滿。是棄諸蓋菩薩。於三昧中得自在。佛三昧
T2123_.54.0101a23: 中。始少多入。而未得自在故耳
T2123_.54.0101a24: 述曰。且略引一二經文。歎修定法。自外具明
T2123_.54.0101a25: 坐禪。大小乘觀法儀式。備存十卷觀門内。學
T2123_.54.0101a26: 者別尋。非此明了
T2123_.54.0101a27: 智慧篇第六此*別
二縁
T2123_.54.0101a28: 述意縁第一
T2123_.54.0101a29: 夫二種莊嚴。慧名最勝。三品次第。智曰無愚。
T2123_.54.0101b01: 故經言。五度無智似若愚盲。所以波若勝出
T2123_.54.0101b02: 世間。破除諸有。釋論又言。佛是衆生母。波若
T2123_.54.0101b03: 能生佛。是則智爲一切衆生之祖母。故外書
T2123_.54.0101b04: 云。叡哲欽明。乃稱放勛之徳。仁義禮智。方曰
T2123_.54.0101b05: 宣尼之道。當惟智慧之法。不可不修。出世之
T2123_.54.0101b06: 因。無宜弗習。能排巨暗。譬滿月之照三途。
T2123_.54.0101b07: 巧遣衆毒。似摩柢之除萬惡。豈可任其恒
T2123_.54.0101b08: 沒守此長迷。取相交纒。我心縈結。常多有愛。
T2123_.54.0101b09: 恒富無明。未達因縁。不修對治。所以鬱鬱慢
T2123_.54.0101b10: 山殆高嵩華。滔滔愛水遂廣滄溟。或横執斷
T2123_.54.0101b11: 常。偏論即離。神黄神白。我見我知。一脚恒
T2123_.54.0101b12: 翅。五邊長炙。食草學牛。噉糞如犬。或盛談下
T2123_.54.0101b13: 諦。寧識中道之宗或封執四違。豈悟大乘之
T2123_.54.0101b14: 旨。或謂冥初生覺。其外不知。世間定常唯
T2123_.54.0101b15: 此爲貴。或復言非。有想是證涅槃。計自在天
T2123_.54.0101b16: 能成世界。愚戇昏&MT02774;。庸昧頑疏。看指求月。
T2123_.54.0101b17: 守株求兎。薫蕕未辯。寧分菽麥。雖知歡笑。
T2123_.54.0101b18: &MT04932;&MT04932;而不殊。徒識語言。與狌狌而不異。
T2123_.54.0101b19: 良由不識空理常處無明。凡是倒心。皆名邪
T2123_.54.0101b20: 見。五住煩惱未減一毫。百八使纒森然尚在。
T2123_.54.0101b21: 是故大士。爲求八字。不惜*軀命。恐在縁中
T2123_.54.0101b22: 逢苦即退。故自剋心。以牢其志也
T2123_.54.0101b23: 求法縁第二
T2123_.54.0101b24: 如華嚴經云。菩薩爲求法故。能施法者。
T2123_.54.0101b25: 是言。若能投身七刃火坑。當與汝法。菩薩
T2123_.54.0101b26: 聞此歡喜無量。作是思惟。我爲法故尚不惜
T2123_.54.0101b27: 身命。於阿鼻地獄諸惡趣中。受無量苦。況入
T2123_.54.0101b28: 人間微小火坑。而得聞法
T2123_.54.0101b29: 又集一切功徳三昧經云。釋迦過去久遠。作
T2123_.54.0101c01: 五通仙人。名曰最勝。又依智度論云。釋迦文
T2123_.54.0101c02: 佛。本爲菩薩時。名曰樂法。時世無佛。不聞善
T2123_.54.0101c03: 語。四方求法。精進不懈。了不能得。爾時魔變
T2123_.54.0101c04: 作婆羅門。而語之言。我有佛所説一偈。汝能
T2123_.54.0101c05: 以皮爲紙。以骨爲筆。以血爲墨。書寫此偈。當
T2123_.54.0101c06: 以與汝。樂法即時自念。我世世喪身無數。不
T2123_.54.0101c07: 得是利即自剥皮暴之。令乾欲書其偈。魔便
T2123_.54.0101c08: 滅身。是時佛知其至心。即從下方踊出爲説
T2123_.54.0101c09: 深法。即得無生法忍
T2123_.54.0101c10: 又涅槃經云。菩薩爲法因縁&MT04376;身爲燈。*疊纒
T2123_.54.0101c11: 皮肉。酥油灌之燒以爲炷。菩薩爾時受是
T2123_.54.0101c12: 苦。自呵其心而作是言。如是苦者。於地獄苦。
T2123_.54.0101c13: 百千萬分猶未及一。汝於無量百千劫中。受
T2123_.54.0101c14: 大苦惱都無利益。汝若不能受是輕苦。云何
T2123_.54.0101c15: 而能於地獄中救苦衆生。菩薩摩訶薩。作是
T2123_.54.0101c16: 觀時。身不覺苦。其心不退。不動不轉。菩薩爾
T2123_.54.0101c17: 時應自深知。我定當得阿耨菩提。菩薩爾時
T2123_.54.0101c18: 具足煩惱。未有斷者。爲法因縁。能以頭目髓
T2123_.54.0101c19: 腦手足血肉。施於衆生。以釘釘身。投巖赴火。
T2123_.54.0101c20: 菩薩爾時雖受如是無量衆苦。其心不退不
T2123_.54.0101c21: 動不轉。菩薩當知。我今定有不退之心。當得
T2123_.54.0101c22: 阿耨菩提
T2123_.54.0101c23: 又大集經云。菩薩爲於一字一句之義。能以
T2123_.54.0101c24: 十方世界珍寶。奉施法王。一偈因縁捨於身
T2123_.54.0101c25: 命。雖於無量恒河沙等劫修行布施。不如一
T2123_.54.0101c26: 聞菩提之事心生歡喜。於正法所樂聞樂説。
T2123_.54.0101c27: 常爲諸佛諸天所念。以念力故。世間所有經
T2123_.54.0101c28: 典書論。悉能通達
T2123_.54.0101c29: 又大方便報恩經云。菩薩常勤求善知識。爲
T2123_.54.0102a01: 聞佛法。乃至一句一偈一義。三界煩惱。皆悉
T2123_.54.0102a02: 萎悴。菩薩至心求佛語時。渇法情重不惜身
T2123_.54.0102a03: 命。設踐熱鐵猛火之地。不以爲患。菩薩爲一
T2123_.54.0102a04: 偈故。尚不惜身命。況十二部經。爲一偈故。尚
T2123_.54.0102a05: 不惜命。況餘財物聞法利益故。身得安樂。深
T2123_.54.0102a06: 生信心。直心正見。見説法者如見父母。心
T2123_.54.0102a07: 無憍慢。爲衆生故。至心聽法不爲利養。爲衆
T2123_.54.0102a08: 生故。不爲自利。爲正法故。不畏王難飢渇寒
T2123_.54.0102a09: 熱。虎狼惡獸盜賊等事。先自調伏煩惱諸根。
T2123_.54.0102a10: 然後聽法
T2123_.54.0102a11: 又華嚴經云。菩薩如是方便求法。所有珍寶
T2123_.54.0102a12: 無貴惜者。於此物中不生難想。若得一句未
T2123_.54.0102a13: 曾聞法。勝得三千世界滿中珍寶。得聞一偈。
T2123_.54.0102a14: 勝得轉輪聖王釋提桓因梵天王位處。菩薩
T2123_.54.0102a15: 作是念言。我受一句法故。設令三千大千世
T2123_.54.0102a16: 界大火滿中。上從梵天而自投下。何況小火。
T2123_.54.0102a17: 我尚盡受一切諸地獄苦。猶應求法。何況人
T2123_.54.0102a18: 中諸小苦惱。爲求法故發如是心。如所聞法
T2123_.54.0102a19: 心常喜樂。悉能正觀
T2123_.54.0102a20: 又増一阿含經云。若不成就六法。則不能遠
T2123_.54.0102a21: 塵離垢得法眼淨。何等爲六。一不樂聞法。二
T2123_.54.0102a22: 雖聞法不攝耳聽。三不爲知解。四未得法不
T2123_.54.0102a23: 方便勤求。五所得法不善守護。六不成就順
T2123_.54.0102a24: 忍。反此六種。則能遠塵離垢得法眼淨
T2123_.54.0102a25: 又未曾有經云。昔毘摩國徙陀山。有一野干。
T2123_.54.0102a26: 爲師子所逐。墮一丘野井。已經三日開心分
T2123_.54.0102a27: 死。自説偈言
T2123_.54.0102a28:     一切皆無常 恨不貽師子
T2123_.54.0102a29:     奈何死厄身 貪命無功死
T2123_.54.0102b01:     無功已可恨 復汚人中水
T2123_.54.0102b02:     懺悔十方佛 願垂照我心
T2123_.54.0102b03:     前代諸惡業 現償皆令盡
T2123_.54.0102b04:     從是値明師 修行盡作佛
T2123_.54.0102b05: 帝釋聞之。與八萬諸天。到其井側曰。不聞聖
T2123_.54.0102b06: 教久處幽冥。向説非凡。願更宣法。野干答曰。
T2123_.54.0102b07: 天帝無訓。不識時宜。法師在下自處其上。初
T2123_.54.0102b08: 不。修敬而問法要。帝釋於是以天衣接取。叩
T2123_.54.0102b09: 頭懺悔。憶念我昔曾見世人。先敷高座後請
T2123_.54.0102b10: 法師。諸天即各脱寶衣。積爲高座。野干升座
T2123_.54.0102b11: 曰。有二大因縁。一者説法開化天人。福無
T2123_.54.0102b12: 量故。二者爲報施食恩。報無量故天帝白曰。
T2123_.54.0102b13: 得免井厄。功徳應大。云何恩不及耶。答曰。生
T2123_.54.0102b14: 死各宜。有人貪生。有人樂死。有愚癡人。不知
T2123_.54.0102b15: 死後更生。違遠佛法。不値明師。貪生畏死死
T2123_.54.0102b16: 墮地獄。有智慧人。奉事三寶。遭遇明師。改惡
T2123_.54.0102b17: 修善。如斯之入惡生樂死。死生天上。天帝曰。
T2123_.54.0102b18: 如尊所誨。全命無功。志願聞施食施法。答曰。
T2123_.54.0102b19: 布施飮食。濟一日之命。施珍寶者。濟一世
T2123_.54.0102b20: 之厄。増益生死。説法教化者。能令衆生出世
T2123_.54.0102b21: 間道。得三乘果。免三惡道。受人天樂。是故佛
T2123_.54.0102b22: 説。以法布施功徳無量。天帝曰。師今此形。爲
T2123_.54.0102b23: 是業報。爲是應化。答曰。是罪非應。天帝曰。
T2123_.54.0102b24: 我謂是聖。方聞罪報。未知其故。願聞因縁。答
T2123_.54.0102b25: 曰。昔生波羅柰國波頭摩城。爲貧家子。刹利
T2123_.54.0102b26: 之種。幼懷聰朗。特好學習。至年十二逐師於
T2123_.54.0102b27: 山。不失時節經五十年。九十六種經書。靡所
T2123_.54.0102b28: 不達。皆由和*尚之恩。其功難報。由先學慧
T2123_.54.0102b29: 自識宿命。由受王位。奢婬著樂。報盡命終。生
T2123_.54.0102c01: 地獄畜生自下云云
略而不述
時帝釋與八萬諸天。從受
T2123_.54.0102c02: 十善。今還天宮。和*尚何時捨此罪報得生
T2123_.54.0102c03: 天上。野干曰。剋後七日。當捨此身生兜率
T2123_.54.0102c04: 天。汝等便可欲生。彼天多有菩薩説法教化。
T2123_.54.0102c05: 七日命盡生兜率王宮。後識宿命。行十善
T2123_.54.0102c06: 道。又賢愚經云。佛在波羅柰國。於林澤中。爲
T2123_.54.0102c07: 諸天人四輩之類。顯説妙法。時虚空中有五
T2123_.54.0102c08: 百雁群聞佛音聲。深心愛樂。迴翔欲下。獵師
T2123_.54.0102c09: 羅。雁墮其中爲獵師所殺。生忉利天。處
T2123_.54.0102c10: 父母膝上。若八歳兒。端嚴無比光若金山。便
T2123_.54.0102c11: 自念言。我何因生此。即識宿命愛法果報。
T2123_.54.0102c12: 即共持華下閻浮提。至世尊所。禮足白言。我
T2123_.54.0102c13: 蒙法音。生在妙天。願重開示。佛説四諦。得須
T2123_.54.0102c14: 陀洹果。即還天上此略出歎法功徳。若廣明求法
方軌。具在上第二卷敬法中
T2123_.54.0102c15: 頌曰
T2123_.54.0102c16:     川路舟航 彼岸津濟 欲超生死
T2123_.54.0102c17:     先資福慧 鏡徹三輪 珠清六蔽
T2123_.54.0102c18:     在馭成勒 爲金則礪 抗迹流水
T2123_.54.0102c19:     齊鏕草繋 五忍必階 四勤無替
T2123_.54.0102c20:     心波洞潔 情塵卷翳 業途既坦
T2123_.54.0102c21:     道場斯詣
T2123_.54.0102c22: 諸經要集卷第
T2123_.54.0102c23:
T2123_.54.0102c24:
T2123_.54.0102c25:
T2123_.54.0102c26:
T2123_.54.0102c27:
T2123_.54.0102c28:
T2123_.54.0102c29:
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