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諸經要集 (No. 2123_ 道世撰 ) in Vol. 54

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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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