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南海寄歸内法傳 (No. 2125_ 義淨撰 ) in Vol. 54

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T2125_.54.0219a01: 被生人之所笑。豈復怖死王之見瞋。利九
T2125_.54.0219a02: 居而軫念。成三代之芳因。幸希萬一而能
T2125_.54.0219a03: 改。亦寧辭二紀之艱辛
T2125_.54.0219a04: 南海寄歸内法傳卷第二
T2125_.54.0219a05:
T2125_.54.0219a06:
T2125_.54.0219a07:
T2125_.54.0219a08: 南海寄歸内法傳卷第三
T2125_.54.0219a09:  *翻經三藏沙門義淨撰 
T2125_.54.0219a10:   十九受戒軌則二十洗浴隨時
T2125_.54.0219a11: 二十一坐具襯身二十二臥息方法
T2125_.54.0219a12: 二十三經行少病二十四禮不相扶
T2125_.54.0219a13: 二十五師資之道二十六客舊相遇
T2125_.54.0219a14: 二十七先體病源二十八進藥方法
T2125_.54.0219a15: 二十九除其弊藥三十旋右觀時
T2125_.54.0219a16: 十九受戒軌則
T2125_.54.0219a17: 西國出家軌儀。咸悉具有聖制。廣如百一
T2125_.54.0219a18: 羯磨。此但略指方隅。諸有發心欲出家者。
T2125_.54.0219a19: 隨情所樂到一師邊陳其本意。師乃方便
T2125_.54.0219a20: 問其難事。謂非害父母等。難事既無許言攝
T2125_.54.0219a21: 受。既攝受已或經旬月令其解息。師乃爲
T2125_.54.0219a22: 授五種學處。名鄔波索迦。自此之前非七
T2125_.54.0219a23: 衆數。此是創入佛法之基也。師次爲辦縵
T2125_.54.0219a24: 條僧脚崎及下裙等并鉢濾羅。方爲白僧陳
T2125_.54.0219a25: 出家事。僧衆許已爲請阿遮利耶。可於屏
T2125_.54.0219a26: 處令剃頭人爲除鬚髮。方適寒温教其洗
T2125_.54.0219a27: 浴。師乃爲著下裙。方便撿察非黄門等。次
T2125_.54.0219a28: 與上衣令頂戴受。著法衣已授與鉢器。是
T2125_.54.0219a29: 名出家。次於本師前。阿遮利耶授十學處。
T2125_.54.0219b01: 或時闇誦。或可讀文。既受戒已。名室羅末
T2125_.54.0219b02: 尼羅譯爲求寂。言欲求趣涅槃圓寂之處。舊云沙
彌者。言略而音訛翻作息慈。意准而無據也
T2125_.54.0219b03: 儀節度請教白事。與進具者體無二准。但
T2125_.54.0219b04: 於律藏十二無犯。其正學女片有差降。十
T2125_.54.0219b05: 二者何。一不分別衣。二離衣宿。三觸火。四足
T2125_.54.0219b06: 食。五害生種。六青草上棄不淨。七輒上高
T2125_.54.0219b07: 樹。八觸寶。九食殘宿食。十壞地。十一不受
T2125_.54.0219b08: 食。十二損生苗。斯之十二兩小非過。其正
T2125_.54.0219b09: 學女後五便犯。此下三衆咸制安居。其六法
T2125_.54.0219b10: 六隨法。如餘處説。能如是者方成應法。是
T2125_.54.0219b11: 五衆收堪銷物利。豈有既出家後師主不
T2125_.54.0219b12: 授十戒。恐其毀破大戒不成。此則妄負求
T2125_.54.0219b13: 寂之名。虚抱出家之稱。以懷片利寧知
T2125_.54.0219b14: 大損。經云。雖未受十戒。墮僧數者。乃是
T2125_.54.0219b15: 權開一席。豈得執作長時。又神州出家。皆
T2125_.54.0219b16: 由公度。既蒙落髮。遂乃權依一師。師主本
T2125_.54.0219b17: 不問其一遮。弟子亦何曾請其十戒。未進
T2125_.54.0219b18: 具來恣情造罪。至受具日令入道場。律
T2125_.54.0219b19: 儀曾不預教。臨時詎肯調順。住持之道固不
T2125_.54.0219b20: 然矣。既不合銷常住。受施負債何疑。理應
T2125_.54.0219b21: 依教而爲濟脱。凡蒙公度者皆須預請一
T2125_.54.0219b22: 師。師乃先問難事。若清淨者爲受五戒。後
T2125_.54.0219b23: 觀落髮授縵條衣令受十戒。法式既閑年
T2125_.54.0219b24: 歳又滿欲受具戒。師乃觀其志意能奉持
T2125_.54.0219b25: 者。即可爲辦六物并爲請餘九人。或入小
T2125_.54.0219b26: 壇。或居大界。或自然界。倶得秉法。然壇場
T2125_.54.0219b27: 之内。或用衆家褥席。或可人人自將坐物。
T2125_.54.0219b28: 略辦香花不在營費。其受戒者。教令三遍
T2125_.54.0219b29: 一一禮僧。或時近前兩手執足。此二皆是聖
T2125_.54.0219c01: 教禮敬之儀。亦既禮已教其乞戒。既三乞已
T2125_.54.0219c02: 本師對衆爲受衣鉢。其鉢須持以巡行普
T2125_.54.0219c03: 呈大衆。如合樣者。大衆人人咸云好鉢。如不
T2125_.54.0219c04: 言者招越法罪。然後依法爲受。其羯磨師
T2125_.54.0219c05: 執文而讀。或時暗誦。倶是聖教。既受戒已。
T2125_.54.0219c06: 名鄔波三鉢那鄔波是近。三鉢那是圓。謂涅槃也。
今受大戒。即是親近涅槃。舊云具足
T2125_.54.0219c07: 者。言
其汎意
然羯磨亦竟。急須量影記五時之別。
T2125_.54.0219c08: 其量影法。預取一木條如細箸許可長一
T2125_.54.0219c09: 肘。折其一頭四指令竪如曲尺形。勿使相
T2125_.54.0219c10: 離竪著日中。餘杖布地令其竪影與臥杖
T2125_.54.0219c11: 相當。方以四指量其臥影。滿一四指名一
T2125_.54.0219c12: 布路沙。乃至多布路沙。或一布路沙餘一指
T2125_.54.0219c13: 半指。或但有一指等。如是加減可以意測
T2125_.54.0219c14: 言布路沙者。譯爲人也。所以四指之影名一人者。即是
四指。竪杖影長四指之時。此人立在中。影量與身量
T2125_.54.0219c15: 相似。其八指遂與身量兩影相似。斯據
中人。未必皆爾。自餘長短義可准之
然須道其
T2125_.54.0219c16: 食前食後。若天陰及夜。即須准酌而言之。
T2125_.54.0219c17: 若依神州法者。或可竪尺日中量影長短。
T2125_.54.0219c18: 或復記其十二辰數。言五時者。既而方域
T2125_.54.0219c19: 異儀。月數離合。自非指事難以委知。一謂
T2125_.54.0219c20: 冬時有四月。從九月十六日。至正月十五
T2125_.54.0219c21: 日。二謂春時亦有四月。從正月十六日。至
T2125_.54.0219c22: 五月十五日。三謂雨時但有一月。從五月十
T2125_.54.0219c23: 六日。至六月十五日。四謂終時唯一日一夜。
T2125_.54.0219c24: 謂六月十六日晝夜。五是長時。從六月十七
T2125_.54.0219c25: 日。至九月十五日。此乃獨於律教中佛制。
T2125_.54.0219c26: 如是次第明有密意也。若依方俗。或作三
T2125_.54.0219c27: 時四時六時。如餘處説。凡西方南海出家之
T2125_.54.0219c28: 人。創相見者問云。大徳幾夏。答云爾許。若同
T2125_.54.0219c29: 夏者。問在何時。若時同者。問得幾日。若日
T2125_.54.0220a01: 同者。問食前後。同在食前。方問其影。影若
T2125_.54.0220a02: 有殊。大小成異。影若同者。便無大小。坐次
T2125_.54.0220a03: 則據其先至。知事乃任彼前差。向西方者
T2125_.54.0220a04: 必須閑此。不同支那記其月日而已。然
T2125_.54.0220a05: 那爛陀寺多是長時。明相纔出受其近圓。意
T2125_.54.0220a06: 取同夏之中。多爲最大。即當神州六月十
T2125_.54.0220a07: 七日明相纔出。由不得後夏故此據西方坐
夏之法。若
T2125_.54.0220a08: 如神州舊行。即
當五月十七日也
若六月十六日夜將盡而受戒
T2125_.54.0220a09: 者。則同夏之中最小。由其得後夏故。既受
T2125_.54.0220a10: 戒已不嚫施。若其師有爲辦少多。或
T2125_.54.0220a11: 持腰絛。或濾水羅等。奉臨壇者。以表不空
T2125_.54.0220a12: 之心。次即本師爲指戒本。令識罪相方教
T2125_.54.0220a13: 誦戒。既其熟已誦大律藏。日日誦過旦旦試
T2125_.54.0220a14: 之。不恒受持恐損心力。誦律藏了方學
T2125_.54.0220a15: 經論。此是西方師資途轍。雖復去聖懸遠。
T2125_.54.0220a16: 然而此法未虧。爲此二師喩之父母。豈有
T2125_.54.0220a17: 欲受之時非常勞倦。亦既得已戒不關懷。
T2125_.54.0220a18: 有始無終可惜之甚。自有一會求受。受已
T2125_.54.0220a19: 不重參師。不誦戒經不披律典。虚霑法
T2125_.54.0220a20: 伍自損損他。若此之流成滅法者。然西方
T2125_.54.0220a21: 行法。受近圓已去。名鐸曷攞譯爲
小師
滿十夏
T2125_.54.0220a22: 名悉他薛攞譯爲
住位
得離依止而住。又得爲
T2125_.54.0220a23: 鄔波馱耶。凡有書疏往還。題云求寂。某乙
T2125_.54.0220a24: 小苾芻某乙住位苾芻某乙。若學通内外
T2125_.54.0220a25: 徳行高著者。便云多聞苾芻某乙。不可云
T2125_.54.0220a26: 僧某乙。僧是僧伽目乎大衆。寧容一己輒
T2125_.54.0220a27: 道四人。西方無此法也。凡爲親教師者。要
T2125_.54.0220a28: 須住位滿足十夏。秉羯磨師及屏教者。并餘
T2125_.54.0220a29: 證人。並無定年。幾事須解律清淨中邊數
T2125_.54.0220b01: 滿。律云。非鄔波馱耶。而喚爲鄔波馱耶。非
T2125_.54.0220b02: 阿遮利耶。喚爲阿遮利耶。或翻此二。及親
T2125_.54.0220b03: 斥鄔波馱耶名者。皆得惡作之罪。若有人
T2125_.54.0220b04: 問云。爾親教師其名何也。或問。汝誰弟子。或
T2125_.54.0220b05: 可自有事至須説師名者。皆應言我因
T2125_.54.0220b06: 事至説鄔波馱耶名。鄔波馱耶名某甲。西國
T2125_.54.0220b07: 南海稱我不是慢詞。設令道汝亦非輕稱。
T2125_.54.0220b08: 但欲別其彼此。全無倨傲之心。不並神州
T2125_.54.0220b09: 將爲鄙惡。若其嫌者改我爲今。斯乃咸是聖
T2125_.54.0220b10: 教。宜可行之。不得雷同無分皂白。云爾
T2125_.54.0220b11: 凡諸白衣詣苾芻所。若專誦佛典情希落
T2125_.54.0220b12: 髮畢願緇衣。號爲童子。或求外典無心出
T2125_.54.0220b13: 離。名曰學生。斯之二流並須自食西國僧寺。
多有學生。
T2125_.54.0220b14: 來就苾芻。習學外典。一得驅馳給侍。二乃教發好心。既
有自利利他。畜之非損。必是杜多一鉢。理則不勞。若也
T2125_.54.0220b15: 片有供承。亦成是要。遣給齒木。
令其授食。足應時須。不傷悲道也
飡常住聖
T2125_.54.0220b16: 教全遮。必其於衆有勞。准功亦合飡食。
T2125_.54.0220b17: 或是普通之食或可施主先心。雖復噉食故
T2125_.54.0220b18: 成無罪。夫龍河影沒鷲嶺光收。傳法羅漢能
T2125_.54.0220b19: 餘幾在。故論云。大師眼閉證者隨亡。煩惱増
T2125_.54.0220b20: 時應勤莫逸。理當諸徳共作護持。若委隨
T2125_.54.0220b21: 而縱慢心。欲遣人天何所歸向。律云。有秉
T2125_.54.0220b22: 羯磨。我法未滅。若不秉時我法便盡。又
T2125_.54.0220b23: 曰。戒住我住。理非虚説。既有深旨。誠可
T2125_.54.0220b24: 敬歟
T2125_.54.0220b25: 重曰
T2125_.54.0220b26: 大師影謝法將隨亡。邪山峻峙慧巘隤綱。重
T2125_.54.0220b27: 明佛日寔委賢良。若遵小徑誰弘大方。
T2125_.54.0220b28: 惟通哲勉力宣揚。冀紹隆之無替。傳永
T2125_.54.0220c01: 劫而彌芳。彌芳伊何。戒海揚波。此則教將
T2125_.54.0220c02: 滅而不滅。行欲訛而不訛。符正説於王舍。
T2125_.54.0220c03: 事無虧於逝多
T2125_.54.0220c04: 二十洗浴隨時
T2125_.54.0220c05: 夫論洗浴之法。西國乃與東夏不同。但以
T2125_.54.0220c06: 時節調和稍異餘處。於十二月花果恒有。
T2125_.54.0220c07: 不識氷雪薄有微霜。雖復多暑亦非苦
T2125_.54.0220c08: 熱。熱則身無拂子。寒乃足無皴裂。爲此
T2125_.54.0220c09: 人多洗沐體尚清淨。毎於日日之中。不洗不
T2125_.54.0220c10: 食。又復所在之處。極饒池水。時人皆以穿
T2125_.54.0220c11: 池爲福。若行一驛。則望見三二十所。或寛
T2125_.54.0220c12: 一畝五畝。於其四邊種多羅樹。高四五十
T2125_.54.0220c13: 尺。池乃皆承雨水湛若清江。八制底處皆
T2125_.54.0220c14: 有世尊洗浴之池。其水清美異於餘者。那爛
T2125_.54.0220c15: 陀寺有十餘所大池。毎至晨時。寺嗚健稚。
T2125_.54.0220c16: 令僧徒洗浴人皆自持浴裙。或千或百倶
T2125_.54.0220c17: 出寺外。散向諸池各爲澡浴。其浴裙法。以
T2125_.54.0220c18: 疊布長五肘闊肘半。繞身使匝抽出舊裙。
T2125_.54.0220c19: 迴兩頭令向前。取左邊上角以右手牽
T2125_.54.0220c20: 向腰下令使近身。併蹙右邊擫入腰内。
T2125_.54.0220c21: 此謂著浴裙法。臥時著裙其法亦爾。欲出
T2125_.54.0220c22: 池時抖擻徐出勿令蟲著。上岸法式廣如
T2125_.54.0220c23: 辯。若不向池。寺中洗者。著裙同此。水
T2125_.54.0220c24: 遣人澆。隨處隨時可爲障蔽。世尊教爲浴
T2125_.54.0220c25: 室。或作露地甎池。或作去病藥湯。或令油
T2125_.54.0220c26: 遍塗體。夜夜油恒揩足。朝朝頭上塗油。明
T2125_.54.0220c27: 目去風深爲利益。皆有聖教不遑具述廣
T2125_.54.0220c28: 如律也。又洗浴者並須飢時。浴已方食有
T2125_.54.0220c29: 其二益。一則身體清虚無諸垢穢。二則痰癊
T2125_.54.0221a01: 消散能飡飮食。飽方洗浴醫明所諱。故知
T2125_.54.0221a02: 飢沐飽浴之言。未是通方之論。若著三尺浴
T2125_.54.0221a03: 衣。褊小形露。或元不著。赤體而浴者。深乖
T2125_.54.0221a04: 教理也。應用四幅洗裙。遮身可愛。非直奉
T2125_.54.0221a05: 遵聖教。亦乃不愧人神。餘之可不智者當
T2125_.54.0221a06: 悉。夜浴尚不改容。對人寧無掩蔽耳
T2125_.54.0221a07: 二十一坐具襯身
T2125_.54.0221a08: 禮拜敷其坐具。五天所不見行。致敬起爲
T2125_.54.0221a09: 三禮。四部罔窺其事。凡爲禮者拜數法式。
T2125_.54.0221a10: 如別章所陳。其坐具法。割截爲之必須複
T2125_.54.0221a11: 作制令安葉。度量不暇詳悉。其所須者。但
T2125_.54.0221a12: 擬眠臥之時護他氈席。若用他物。新故並
T2125_.54.0221a13: 須安替。如其己物。故則不須。勿令汚染
T2125_.54.0221a14: 虧損信施。非爲禮拜。南海諸僧。人持一布
T2125_.54.0221a15: 巾長三五尺。疊若食巾。禮拜用替膝頭。行
T2125_.54.0221a16: 時搭在肩上。西國苾芻來見。咸皆莞爾而笑
T2125_.54.0221a17:
T2125_.54.0221a18: 二十二臥息方法
T2125_.54.0221a19: 西國房迮居人復多。臥起之後床皆擧攝。或
T2125_.54.0221a20: 内置一邊。或移安戸外。床闊二肘長四肘
T2125_.54.0221a21: 半。褥席同然輕而不重。然後牛糞乾揩其
T2125_.54.0221a22: 地令使清淨。安置坐床及木枯小席等。隨
T2125_.54.0221a23: 尊卑而坐。如常作業。所有資生之具。並棚
T2125_.54.0221a24: 上安之。其床前並無以衣遮障之法。其不
T2125_.54.0221a25: 合者自不合臥。如其合者何事遮身。其衆
T2125_.54.0221a26: 僧臥具。必須安儭方合。受用坐具意在於
T2125_.54.0221a27: 此。如其不爾。還招黒背之辜。聖有誠言
T2125_.54.0221a28: 不可不愼。又復南海十島西國五天。並皆
T2125_.54.0221a29: 不用木枕支頭。神州獨有斯事。其西方枕
T2125_.54.0221b01: 嚢樣式其類相似。取帛或布染色隨情縫
T2125_.54.0221b02: 爲直袋。長一肘半寛半肘。中間貯者隨處所
T2125_.54.0221b03: 出。或可填毛。或盛麻縕。或蒲黄柳絮。或木
T2125_.54.0221b04: 綿荻苕。或軟葉乾苔。或決明麻豆。隨時冷
T2125_.54.0221b05: 熱量意高下。斯乃取適安身。實無堅強之
T2125_.54.0221b06: 患。然爲木枕踈鞕。項下通風。致使時人多
T2125_.54.0221b07: 苦頭疾。然則方殊土別。所翫不同。聊述異
T2125_.54.0221b08: 聞行否隨好。既而煖物除風。麻豆明目。且
T2125_.54.0221b09: 能有益用成無爽。又爲寒郷凍頂。多得傷
T2125_.54.0221b10: 寒。冬月鼻流斯其過也。適時温頂便無此
T2125_.54.0221b11: 患。諺云凍頂温足。未必常可依之矣
T2125_.54.0221b12: 又復僧房之内有安尊像。或於窓上或故
T2125_.54.0221b13: 作龕。食坐之時。像前以布幔遮障。朝朝洗
T2125_.54.0221b14: 沐毎薦香花。午午虔恭隨飡奉獻。經箱格在
T2125_.54.0221b15: 一邊。臥時方居別室。南海諸洲法亦同此。
T2125_.54.0221b16: 斯乃私房尋常禮敬之軌。其寺家尊像。並悉
T2125_.54.0221b17: 別有堂殿。豈有像成已後終身更不洗拭。
T2125_.54.0221b18: 自非齋次。寧容輒設踈飡。由此言之。同
T2125_.54.0221b19: 居亦復何損。大師在日尚許同居。形像倣眞
T2125_.54.0221b20: 理當無妨。西國相傳其來久矣
T2125_.54.0221b21: 二十三經行少病
T2125_.54.0221b22: 五天之地。道俗多作經行。直去直來唯遵一
T2125_.54.0221b23: 路。隨時適性勿居鬧處。一則痊痾。二能銷
T2125_.54.0221b24: 食。禺中日昳即行時也。或可出寺長引。或
T2125_.54.0221b25: 於廊下徐行。若不爲之身多病苦。遂令脚
T2125_.54.0221b26: 腫肚腫臂疼髆疼。但有痰癊不銷。並是端
T2125_.54.0221b27: 居所致。必若能行此事。實可資身長道。故
T2125_.54.0221b28: 鷲山覺樹之下。鹿苑王城之内。及餘聖跡皆
T2125_.54.0221b29: 有世尊經行之基耳。闊可二肘長十四五
T2125_.54.0221c01: 肘高二肘餘。壘甎作之。上乃石灰塑作蓮
T2125_.54.0221c02: 花開勢。高可二肘闊纔一尺。有十四五
T2125_.54.0221c03: 表聖足跡。兩頭基上安小制底。量與人齊。
T2125_.54.0221c04: 或可内設尊容爲釋迦立像。若其右繞佛
T2125_.54.0221c05: 殿旋遊制底。別爲生福本欲虔恭。經行乃
T2125_.54.0221c06: 是銷散之儀。意在養身療病。舊云行道。或
T2125_.54.0221c07: 曰經行。則二事總包無分涇渭。遂使調適
T2125_.54.0221c08: 之事久闕東川。經云觀樹經行。親在金剛座
T2125_.54.0221c09: 側。但見眞迹未覩圓基耳
T2125_.54.0221c10: 二十四禮不相扶
T2125_.54.0221c11: 禮拜之軌。須依教爲進具。若分影在前。即
T2125_.54.0221c12: 合受小者之拜。佛言。有二種人合受禮
T2125_.54.0221c13: 拜。一謂如來。二大己苾芻。斯則金口誠教。何
T2125_.54.0221c14: 勞輒事謙下。小者見大。緩須申敬唱畔睇
T2125_.54.0221c15: 而禮之。大受小禮。自可端拱而云痾&T005579;
T2125_.54.0221c16: 近也反。是呪願彼。
令無病義耳
如其不道彼此招愆。隨立
T2125_.54.0221c17: 隨坐不改常式。既其合受無容反敬。斯乃
T2125_.54.0221c18: 五天僧徒之則也。豈有小欲禮大先望大
T2125_.54.0221c19: 起。大受小恭恐小嫌恨。爲此則怱怱迫
T2125_.54.0221c20: 迫。尊執卑而不聽稽首。辛苦辛苦。卑求敬
T2125_.54.0221c21: 而不能至地。若不如此云乖禮數。嗚呼
T2125_.54.0221c22: 虧聖教取人情。敬受乖儀誠可深察。延波
T2125_.54.0221c23: 既久誰當偃諸
T2125_.54.0221c24: 二十五師資之道
T2125_.54.0221c25: 夫教授門徒。紹隆之要。若不存念。則法滅
T2125_.54.0221c26: 可期。事須慇懃無宜網漏。律云。毎於晨
T2125_.54.0221c27: 旦先嚼齒木。次可就師奉其齒木。澡豆水
T2125_.54.0221c28: 巾敷置坐處。令安穩已。然後禮敬尊儀。
T2125_.54.0221c29: 旋繞佛殿。却就師處攝衣一禮更不重起。
T2125_.54.0222a01: 合掌三叩雙膝踞地。低頭合掌問云。鄔波馱
T2125_.54.0222a02: 耶存念䭾字音停夜*反。既無正體。借音言之。鄔波
是其親近。波字長喚中有阿字。阿䭾耶義當教
T2125_.54.0222a03: 讀。言和尚者非也。西方汎喚博士皆名烏社。斯非典語。
若依梵本經律之文。咸云鄔波䭾耶。譯爲親教師。北方
T2125_.54.0222a04: 諸國皆喚和社。致
令傳譯習彼訛
或問云。阿遮利耶存念譯爲軌
範師。
T2125_.54.0222a05: 是能教弟子法式之義。
先云阿闍梨訛也
我今請白。不審鄔波馱
T2125_.54.0222a06: 耶。宿夜安不。四大平和不。動止輕利飮食銷
T2125_.54.0222a07: 不。旦朝之飡可能進不。斯則廣略隨時也。
T2125_.54.0222a08: 時師乃量身安不。具答其事。次於隣近比
T2125_.54.0222a09: 任。能禮其大者。次讀少許經。憶所先
T2125_.54.0222a10: 受。日新月故無虧寸陰。待至日小食時。量
T2125_.54.0222a11: 身輕重。請白方食。何勞未曉。覓粥怱怱。不
T2125_.54.0222a12: 及白本師。無由嚼齒木。不暇觀蟲水。豈
T2125_.54.0222a13: 容能洗淨。寧知爲一盂之粥。便違四種佛
T2125_.54.0222a14: 教。訛替之本皆從此來。願住持之家善應量
T2125_.54.0222a15: 前白事等。此乃是阿離耶提舍教授之儀。阿離耶
譯爲聖。提捨譯爲方。即名西國爲聖方矣。以其
T2125_.54.0222a16: 賢聖繼軌人皆共稱。或云未睇是中。提捨是國。百億
之中心。斯其事也。此號人咸委之。其北方胡國。猫喚
T2125_.54.0222a17: 聖方以爲呬。音許伊反。全非通俗之名。但是方言。
固無別義。西國若聞此名。多皆不識。宜喚西國爲聖方。
T2125_.54.0222a18: 誠允當。或有傳云。印度譯之爲月。雖有斯理。未
是通稱。且如西國名大唐爲支那者。直是其名。更無
T2125_.54.0222a19: 別義。又復須知。五天之地。皆曰婆羅門國。北
連例總號胡彊。不得雷同咸爲一喚耳
。凡
T2125_.54.0222a20: 剃髮披縵條。出家近圓已。律云。唯除五事
T2125_.54.0222a21: 不白。自外一一皆須白師不白得罪。五事
T2125_.54.0222a22: 者。一嚼齒木。二飮水。三大便。四小便。五界
T2125_.54.0222a23: 中四十九尋内制底畔睇。且如欲食。白者。
T2125_.54.0222a24: 須就師邊依禮拜法而白師云。鄔波馱耶
T2125_.54.0222a25: 存念。我今請白洗手洗器欲爲食事。師云謹
T2125_.54.0222a26: 愼。諸餘白事。類此應知。師乃量事度時。與
T2125_.54.0222a27: 其進止。知有多事。便可一時併白。若其解
T2125_.54.0222a28: 律五夏。得離本師。人間遊行進求餘業。到
T2125_.54.0222b01: 處還須依止。十夏既滿依止方休。大聖慇懃
T2125_.54.0222b02: 竟在於此。如不解律依他盡形。設無大
T2125_.54.0222b03: 者依小而住。唯除禮拜餘並爲之。豈得晨
T2125_.54.0222b04: 朝問安曾不依律。隨有事至寧知白言。或
T2125_.54.0222b05: 有旦暮兩時請其教誡。雖復權申訓誨。律
T2125_.54.0222b06: 文意不如是。何則白者不的其事。答者何
T2125_.54.0222b07: 所商量。白事之言故不然也。但爲因循日
T2125_.54.0222b08: 久。逐省誰肯勞煩。必能准教奉行。即是住持
T2125_.54.0222b09: 不絶。若將此以爲輕者。餘更何成重哉。故
T2125_.54.0222b10: 律文云。寧作屠兒不授他具戒。捨而不教
T2125_.54.0222b11: 也。又西國相承事師之禮。初夜後夜到其師
T2125_.54.0222b12: 所。師乃先遣弟子安坐。三藏之中隨時教
T2125_.54.0222b13: 授。若事若理不令空過。察其戒行勿使虧
T2125_.54.0222b14: 違。知有所犯即令治懺。弟子方乃爲師。
T2125_.54.0222b15: 按摩身體。襞疊衣裳。或時掃拭房庭。觀蟲
T2125_.54.0222b16: 進水。片有所作咸皆代爲。斯則敬上之禮也。
T2125_.54.0222b17: 若門徒有病。即皆躬自抱持。湯藥所須憂同
T2125_.54.0222b18: 赤子。然佛法綱紀以教誨爲首。如輪王長
T2125_.54.0222b19: 子攝養不輕。律有明言。寧容致慢。上言制
T2125_.54.0222b20: 底畔睇者。或云制底畔彈那。大師世尊既涅
T2125_.54.0222b21: 槃後。人天並集以火焚之。衆聚香柴遂成
T2125_.54.0222b22: 大𧂐。即名此處以爲質底。是積聚義。據
T2125_.54.0222b23: 從生理。遂有制底之名。又釋。一想世尊衆
T2125_.54.0222b24: 徳倶聚於此。二乃積甎土而成之。詳傳字
T2125_.54.0222b25: 義如是。或名窣覩波。義亦同此。舊總云塔。
T2125_.54.0222b26: 別道支提。斯皆訛矣。或可倶是。衆共了名
T2125_.54.0222b27: 不論其義。西方釋名略有二種。一有義名。
T2125_.54.0222b28: 二無義名。有義名者。立名有由。即依名義
T2125_.54.0222b29: 而釋也。名體一向相稱。如釋善入之名者。
T2125_.54.0222c01: 初依徳跡。即是依義立名。次云。或共了知。
T2125_.54.0222c02: 即是不論其義。但據世人共喚爲善入。即
T2125_.54.0222c03: 是無義之名。畔睇者。敬禮也。凡欲出外禮
T2125_.54.0222c04: 拜尊像。有人問云。何所之適。答曰。我向某
T2125_.54.0222c05: 處。制底畔睇。凡禮拜者。意在敬上自卑之
T2125_.54.0222c06: 義也。欲致敬時及有請白。先整法衣搭
T2125_.54.0222c07: 左肩上。擫衣左腋令使著身。即將左手向
T2125_.54.0222c08: 下。掩攝衣之左畔。右手隨所掩之衣。裾既
T2125_.54.0222c09: 至下邊。卷衣向膝。兩膝倶掩勿令身現。背
T2125_.54.0222c10: 後衣縁急使近身。掩攝衣裳莫遣垂地。
T2125_.54.0222c11: 足跟雙竪脊項平直。十指布地方始叩頭。然
T2125_.54.0222c12: 其膝下逈無衣物。復還合掌復還叩頭。慇
T2125_.54.0222c13: 懃致敬如是至三。必也尋常一禮便罷。中間
T2125_.54.0222c14: 更無起義。西國見爲三拜。人皆怪也。若恐
T2125_.54.0222c15: 額上有塵。先須摩手令淨。然後拭之。次當
T2125_.54.0222c16: 拂去兩膝頭土整頓衣裳在一邊坐。或
T2125_.54.0222c17: 可暫時佇立。尊者即宜賜坐。必有呵責立
T2125_.54.0222c18: 亦無傷。斯乃佛在世時迄乎末代。師弟相傳
T2125_.54.0222c19: 于今不絶。如經律云。來至佛所禮佛雙
T2125_.54.0222c20: 足在一邊坐。不云敷坐具禮三拜在一
T2125_.54.0222c21: 邊立。斯其教矣。但尊老之處多座須安。必
T2125_.54.0222c22: 有人來准儀而坐。凡是坐者。皆足&T050460;地。曾
T2125_.54.0222c23: 無帖膝之法也
T2125_.54.0222c24: 律云應先嗢屈竹迦。譯爲蹲踞。雙足履地
T2125_.54.0222c25: 兩膝皆竪。攝斂衣服勿令垂地。即是持衣
T2125_.54.0222c26: 説淨常途軌式。或對別人而説罪。或向大
T2125_.54.0222c27: 衆而申敬。或被責而請忍。或受具而禮僧。
T2125_.54.0222c28: 皆同斯也。或可雙膝著地平身合掌。乃是
T2125_.54.0222c29: 香臺瞻仰讃歎之容矣。然於床上禮拜。諸國
T2125_.54.0223a01: 所無。或敷氈席亦不見有。欲敬反慢豈成
T2125_.54.0223a02: 道理。至如床上席上。平懷尚不致恭。況禮
T2125_.54.0223a03: 尊師大師。此事若爲安可。西國講堂食堂之
T2125_.54.0223a04: 内。元來不置大床。多設木枯并小床子。聽
T2125_.54.0223a05: 講食時用將踞坐。斯其本法矣。神州則大床
T2125_.54.0223a06: 方坐。其事久之。雖可隨時設儀。而本末之
T2125_.54.0223a07: 源須識
T2125_.54.0223a08: 二十六客舊相遇
T2125_.54.0223a09: 昔大師在日。親爲教主。客苾芻至。自唱善
T2125_.54.0223a10: 來。又復西方寺衆。多爲制法。凡見新來。無
T2125_.54.0223a11: 論客舊及弟子門人舊人。即須迎前唱莎
T2125_.54.0223a12: 掲哆。譯曰善來。客乃尋聲。即云窣莎掲哆。
T2125_.54.0223a13: 譯曰極善來。如不説者。一違寺制。二准律
T2125_.54.0223a14: 有犯。無問大小悉皆如此。即爲收取瓶
T2125_.54.0223a15: 拄在壁牙。隨處安坐令其憩息。幼向
T2125_.54.0223a16: 屏處尊乃房前。卑則敬上而熟搦其腨後
T2125_.54.0223a17: 及遍身。尊乃撫下而頻按其背不至腰足。
T2125_.54.0223a18: 齊年之類事無間然。既解疲勞方澡手濯
T2125_.54.0223a19: 足。次就尊所申其禮敬。但爲一禮跪而按
T2125_.54.0223a20: 足。尊乃展其右手撫彼肩背。若別非經
T2125_.54.0223a21: 久。手撫不爲。師乃問其安不。弟子隨事見
T2125_.54.0223a22: 答。然後退在一邊恭敬而坐。實無立法
T2125_.54.0223a23: 然西方軌則。多坐小枯。復皆露足。東夏既
T2125_.54.0223a24: 無斯事。執足之禮不行。經説。人天來至佛
T2125_.54.0223a25: 所頂禮雙足退坐一面。即其儀矣。然後釋
T2125_.54.0223a26: 其時候供給湯飮。酥蜜沙糖飮噉隨意。或
T2125_.54.0223a27: 餘八漿。並須羅濾澄清方飮。如兼濁滓此定
T2125_.54.0223a28: 不開。杏湯之流體是稠濁。准依道理全非
T2125_.54.0223a29: 飮限。律云。凡漿淨濾色如黄荻。此謂西國師
T2125_.54.0223b01: 弟門徒客舊相遇逢迎之禮。豈有冒寒創至
T2125_.54.0223b02: 觸熱新來。或遍體汗流或手足皆凍。放却衣
T2125_.54.0223b03: 襆急事和南。情状怱忙深乖軌式。師乃立
T2125_.54.0223b04: 之閑問餘事。誠哉大急將爲紹隆。言和
T2125_.54.0223b05: 南者。梵云畔睇。或云畔憚南。譯爲敬禮。但
T2125_.54.0223b06: 爲採語不眞。喚和南矣。不能移舊且道
T2125_.54.0223b07: 和南。的取正音應云畔睇。又道行衆集。禮
T2125_.54.0223b08: 拜非儀。合掌低頭口云畔睇。故經云。或復
T2125_.54.0223b09: 但合掌。乃至小低頭。即是致敬也。南人不審
T2125_.54.0223b10: 依希合度。向使改不審爲畔睇。斯乃全同律
T2125_.54.0223b11: 教矣
T2125_.54.0223b12: 二十七先體病源
T2125_.54.0223b13: 前云。量身輕重方飡小食者。即是觀四大
T2125_.54.0223b14: 之強弱也。若其輕利。便可如常所食。必有
T2125_.54.0223b15: 異處則須視其起由。既得病源然後將息。
T2125_.54.0223b16: 若覺輕健飢火内然。至小食時方始飡噉。
T2125_.54.0223b17: 凡是平旦名痰癊時。宿食餘津積在胸膈。尚
T2125_.54.0223b18: 未散食便成咎。譬乎火焔起而投薪。薪
T2125_.54.0223b19: 乃尋從火化。若也火未著而安草。草遂存
T2125_.54.0223b20: 而不然。夫小食者是聖別開。若粥若飯量身
T2125_.54.0223b21: 乃食。必也因粥能資道。即唯此而非餘。若
T2125_.54.0223b22: 其要飯方長身。旦食*飯而無損。凡有食
T2125_.54.0223b23: 噉令身不安者。是與身爲病縁也。不要
T2125_.54.0223b24: 頭痛臥床方云是疾。若餘藥不療。醫人爲
T2125_.54.0223b25: 處。須非時食。佛言。密處與之。如異此
T2125_.54.0223b26: 流固非開限。然西方五明論中。其醫明曰。
T2125_.54.0223b27: 先當察聲色。然後行八醫。如不解斯妙。求
T2125_.54.0223b28: 順反成違。言八醫者。一論所有諸瘡。二
T2125_.54.0223b29: 論針刺首疾。三論身患。四論鬼瘴。五論惡
T2125_.54.0223c01: 掲陀藥。六論童子病。七論長年方。八論足
T2125_.54.0223c02: 身力。言瘡事兼内外。首疾但目在頭。齊咽
T2125_.54.0223c03: 已下名爲身患。鬼瘴謂是邪魅。惡掲陀遍治
T2125_.54.0223c04: 諸毒。童子始從胎内至年十六。長年則延
T2125_.54.0223c05: 身久存。足力乃身體強健。斯之八術先爲八
T2125_.54.0223c06: 部。近日有人略爲一夾。五天之地咸悉遵
T2125_.54.0223c07: 修。但令解者無不食祿。由是西國大貴醫
T2125_.54.0223c08: 人。兼重商客爲無殺害。自益濟他。於此
T2125_.54.0223c09: 醫明已用功學。由非正業遂乃棄之。又復
T2125_.54.0223c10: 須知。西方藥味與東夏不同。互有互無事
T2125_.54.0223c11: 非一概。且如人參茯苓當歸遠志烏頭附子
T2125_.54.0223c12: 麻黄細辛。若斯之流神州上藥。察問西國
T2125_.54.0223c13: 咸不見有。西方則多足訶黎勒。北道則時
T2125_.54.0223c14: 有欝金香。西邊乃阿魏豐饒。南海則少出龍
T2125_.54.0223c15: 腦。三種豆蔲皆在杜和羅。兩色丁香咸生堀
T2125_.54.0223c16: 倫國。唯斯色類是唐所須。自餘藥物不足
T2125_.54.0223c17: 收採。凡四大之身有病生者。咸從多食而
T2125_.54.0223c18: 起。或由勞力而發。或夜食未洩平旦便飡。
T2125_.54.0223c19: 或旦食不消午時還食。因茲發動遂成霍
T2125_.54.0223c20: 亂。呃氣則連宵不息。鼓脹即終旬莫止。然
T2125_.54.0223c21: 後乃求多錢之腎氣。覓貴價之秦膠。富者此
T2125_.54.0223c22: 事可爲貧人命隨朝露。病既成矣。斯何救
T2125_.54.0223c23: 焉。縱使盧威旦至進丸散而無因。鶣鵲昏
T2125_.54.0223c24: 來遺湯膏而寧濟。火燒針刺與木石而不
T2125_.54.0223c25: 殊。振足搖頭混僵仆而何別。斯乃良由
T2125_.54.0223c26: 不體病本不解調將。可謂止流不塞其
T2125_.54.0223c27: 源。伐樹不除其本。波條彌蔓求絶無因。
T2125_.54.0223c28: 致使學經論者仰三藏而永嘆。習靜慮
T2125_.54.0223c29: 者想八定而長嗟。俗士乃務明經之輩。則
T2125_.54.0224a01: 絶轡於金馬之門。求進士之流。遂息歩於石
T2125_.54.0224a02: 渠之署。妨修道業可不大歟。廢失榮寵誠
T2125_.54.0224a03: 非小事。聊爲叙之勿嫌繁重。冀令未損
T2125_.54.0224a04: 多藥宿痼可除。不造醫門而新痾遂殄。四
T2125_.54.0224a05: 大調暢百病不生。自利利人豈非益也。然而
T2125_.54.0224a06: 食毒死生。蓋是由其往業。現縁避就非不
T2125_.54.0224a07: 須爲者哉
T2125_.54.0224a08: 二十八進藥方法
T2125_.54.0224a09: 夫四大違和。生靈共有。八節交競。發動無
T2125_.54.0224a10: 恒。凡是痾生。即須將息。故世尊親説醫方
T2125_.54.0224a11: 經曰。四大不調者。一窶嚕二爕跛。三畢哆。
T2125_.54.0224a12: 四婆哆。初則地大増令身沈重。二則水大積
T2125_.54.0224a13: 涕唾乖常。三則火大盛頭胸壯熱。四則風大
T2125_.54.0224a14: 動氣息撃衝。即當神州沈重痰癊熱黄氣發
T2125_.54.0224a15: 之異名也。若依俗論病。乃有其三種。謂風
T2125_.54.0224a16: 熱癊。重則與癊體同。不別彰其地大。凡候
T2125_.54.0224a17: 病源旦朝自察。若覺四候乖舛。即以絶粒
T2125_.54.0224a18: 爲先。縱令大渇。勿進漿水。斯其極禁。或
T2125_.54.0224a19: 一日二日。或四朝五朝。以差爲期。義無膠
T2125_.54.0224a20: 柱。若疑腹有宿食。叉刺齊胸。宜須恣飮
T2125_.54.0224a21: 熟湯指剔喉中變吐令盡。更飮更決以盡
T2125_.54.0224a22: 爲度。或飮冷水理亦無傷。或乾薑湯斯其
T2125_.54.0224a23: 妙也。其日必須斷食。明朝方始進飡。如若
T2125_.54.0224a24: 不能。臨時斟酌。必其壯熱特諱水澆。若沈
T2125_.54.0224a25: 重戰冷。近火爲妙。其江嶺已南熱瘴之地。不
T2125_.54.0224a26: 可依斯。熱發水淋是土宜也。如其風急塗
T2125_.54.0224a27: 以膏油。可用布團火炙而熨折傷之處。斯
T2125_.54.0224a28: 亦爲善。熟油塗之目驗交益。若覺痰癊
T2125_.54.0224a29: 填胸口中唾數。鼻流清水氣積咽關戸
T2125_.54.0224b01: 滿槍喉。語聲不轉飮食亡味動歴一旬。如
T2125_.54.0224b02: 此之流絶食便*差。不勞炙頂無假捩咽。
T2125_.54.0224b03: 斯乃不御湯藥。而能蠲疾即醫明之大規
T2125_.54.0224b04: 矣。意者以其宿食若除壯熱便息。流津既竭
T2125_.54.0224b05: 痰癊便瘳。内靜氣消即狂風自殄。將此調停
T2125_.54.0224b06: 萬無一失。既不勞其診脈。詎假問乎陰陽。
T2125_.54.0224b07: 各各自是醫王。人人悉成祇域。至如鸞法師
T2125_.54.0224b08: 調氣蠲疾。隱默者乃行。思禪師坐内抽邪。
T2125_.54.0224b09: 非流俗所識。訪名醫於東洛。則貧匱絶其
T2125_.54.0224b10: 津。求上藥於西郊。則惸獨亡其路。所論絶
T2125_.54.0224b11: 食省而且妙。備通窮富豈非要乎。又如癰痤
T2125_.54.0224b12: 暴起熱血忽衝。手足煩疼天行時氣。或刀箭
T2125_.54.0224b13: 傷體。或墜墮損躬。傷寒霍亂之徒。半日暴
T2125_.54.0224b14: 瀉之類。頭痛心痛眼疼齒疼。片有病起咸須
T2125_.54.0224b15: 斷食。又三等丸能療衆病。復非難得。取訶
T2125_.54.0224b16: 黎勒皮。乾薑沙糖。三事等分。擣前二令碎。
T2125_.54.0224b17: 水片許和沙糖融之併擣爲丸。旦服
T2125_.54.0224b18: 十丸許以爲度。諸無所忌。若患痢者。不
T2125_.54.0224b19: 過三兩服即差。能破胘氣除風消食。爲益
T2125_.54.0224b20: 處廣故此言之。若無沙糖者。飴蜜亦得。又
T2125_.54.0224b21: 訶黎勒若能毎日嚼一顆咽汁。亦終身無病。
T2125_.54.0224b22: 此等醫明傳乎帝釋。五明一數五天共遵。其
T2125_.54.0224b23: 中要者絶食爲最。舊人傳云。若其七日斷食
T2125_.54.0224b24: 不差。後乃方可求觀世音。神州多並不閑。
T2125_.54.0224b25: 將爲別是齋戒。遂不肯行學。良由傳者不
T2125_.54.0224b26: 悟醫道也。其有服丹石及長病并腹塊之
T2125_.54.0224b27: 類。或又依斯有丹石之人。忍飢非所宜也。
又飛丹則諸國皆無。服石則神州
T2125_.54.0224b28: 獨有。然而水精白石有出火者。若服之則身體爆裂。
時人不別。抂死者無窮。由此言之。深須體識
T2125_.54.0224b29: 蠍等毒全非此療。而絶食之時。大忌遊
T2125_.54.0224c01: 行及以作務。其長行之人。縱令斷食隨路無
T2125_.54.0224c02: 損。如其差已後須將息。宜可食新煮飯飮
T2125_.54.0224c03: 熟菉豆湯。投以香和任飮多少。若覺有冷
T2125_.54.0224c04: 投椒薑蓽&MT02374;。若知是風。著胡葱荊芥。醫
T2125_.54.0224c05: 方論曰。諸辛悉皆動風。唯乾薑非也。加之亦
T2125_.54.0224c06: 佳。准絶食日而作調息諱飮冷水。餘如
T2125_.54.0224c07: 藥禁。如其噉粥。恐痰癊還増。必是風勞。食
T2125_.54.0224c08: 亦無損。若患熱者。即熟煎苦蔘湯。飮之
T2125_.54.0224c09: 爲善。茗亦佳也。自離故國向二十餘年。但
T2125_.54.0224c10: 以此療身頗無他疾。且如神州藥。石根莖
T2125_.54.0224c11: 之類。數乃四百有餘。多並色味精奇香氣芬
T2125_.54.0224c12: 郁。可以蠲疾可以王神。針灸之醫診脈之
T2125_.54.0224c13: 術。贍部洲中無以加也。長年之藥唯東夏
T2125_.54.0224c14: 焉。良以連岡雪巘接嶺香山。異物奇珍咸
T2125_.54.0224c15: 萃於此。故體人像物號曰神州。五天之内
T2125_.54.0224c16: 誰不加尚。四海之中孰不欽奉。云文殊師利
T2125_.54.0224c17: 現居其國。所到之處若聞是提婆弗呾攞僧。
T2125_.54.0224c18: 莫不大生禮敬。提婆是天。弗呾攞是子。云
T2125_.54.0224c19: 是支那天子所居處來也。考其藥石實爲奇
T2125_.54.0224c20: 妙。將息病由頗有疎闕。故粗陳大況以備
T2125_.54.0224c21: 時須。若絶食不損者。後乃隨方處療。苦*蔘
T2125_.54.0224c22: 湯偏除熱病。酥油蜜漿特遣風痾。其西天
T2125_.54.0224c23: 荼國。凡有病者絶食。或經半月。或經
T2125_.54.0224c24: 一月。要待病可然後方食。中天極多七日。
T2125_.54.0224c25: 南海二三日矣。斯由風土差互四大不同。致
T2125_.54.0224c26: 令多少。不爲一概。未委神州宜斷食不。
T2125_.54.0224c27: 然而七日不食。人命多殞者。由其無病持
T2125_.54.0224c28: 故。若病在身。多日亦不死矣。曾見有病絶
T2125_.54.0224c29: 粒三旬後時還差。則何須見怪絶食日多。豈
T2125_.54.0225a01: 容但見病發不察病起所由。壯熱火燃還
T2125_.54.0225a02: 將熱粥。令飮帶病強食。深是可畏。萬有一
T2125_.54.0225a03: 差。終亦不堪教俗。醫方明内極是諱焉。又
T2125_.54.0225a04: 由東夏。時人魚菜多並生食。此乃西國咸悉
T2125_.54.0225a05: 不飡。凡是菜茹皆須爛煮。加阿魏蘇油及
T2125_.54.0225a06: 諸香和。然後方噉。&MT04877;虀之類人皆不食。時
T2125_.54.0225a07: 復憶故噉之。遂使*齊中結痛損腹腸闇眼
T2125_.54.0225a08: 目長疾病益虚疎。其斯之謂。智者思察用行
T2125_.54.0225a09: 捨藏。聞而不行豈醫咎也。行則身安道備。自
T2125_.54.0225a10: 他之益倶成。捨則體損智微。彼我之功皆失
T2125_.54.0225a11:
T2125_.54.0225a12: 二十九除其弊藥
T2125_.54.0225a13: 自有方處鄙俗久行。病發即服大便小便。疾
T2125_.54.0225a14: 起便用猪糞猫糞。或堈盛瓮貯號曰龍湯。
T2125_.54.0225a15: 雖加美名穢惡斯極。且如葱蒜許服尚自
T2125_.54.0225a16: 遣在邊房。七日淨身洗浴而進。身若未淨
T2125_.54.0225a17: 不入衆中。不合遶塔不應禮拜。以其臭
T2125_.54.0225a18: 穢非病不聽。四依陳棄之言。即是陳故所
T2125_.54.0225a19: 棄之藥。意在省事僅可資身。上價自在
T2125_.54.0225a20: 開中。噉服實成非損。梵云晡堤木底鞞殺
T2125_.54.0225a21: 杜。晡堤是陳。木底是棄。鞞殺社譯之爲藥
T2125_.54.0225a22: 即是陳
棄藥也
律開大便小便。乃是犢糞牛尿。西國極
T2125_.54.0225a23: 刑之儔。糞塗其體驅擯野外不處人流。除
T2125_.54.0225a24: 糞去穢之徒。行便撃杖自異。若誤衝著。即連
T2125_.54.0225a25: 衣遍洗。大師既縁時御物。譏醜先防。豈遣
T2125_.54.0225a26: 服斯而獨乖時望。不然之由具如律内。用
T2125_.54.0225a27: 此惠人誠爲可鄙。勿令流俗習以爲常。
T2125_.54.0225a28: 外國若聞誠損風化。又復大有香藥何不
T2125_.54.0225a29: 服之。己所不愛寧堪施物。然而除蛇蠍
T2125_.54.0225b01: 毒。自有&MT03384;黄雄黄雌黄之石。片子隨身誠非
T2125_.54.0225b02: 難得。若遭熱瘴。即有甘草恒山苦*蔘之
T2125_.54.0225b03: 湯。貯畜少多理便易獲。薑椒蓽*茇。旦咽而
T2125_.54.0225b04: 風冷全袪。石蜜沙糖。夜飡而飢渇倶息。不
T2125_.54.0225b05: 畜湯藥之直。臨事定有闕如。違教不行罪
T2125_.54.0225b06: 愆寧免。錢財漫用急處便閑。若不曲題誰能
T2125_.54.0225b07: 直悟。嗚呼不肯施佳藥。遂省用龍湯。雖
T2125_.54.0225b08: 復小利在心。寧知大虧聖教。正量部中説
T2125_.54.0225b09: 其陳棄。既是部別。不可同斯。了論雖復
T2125_.54.0225b10: 見文。元非有部所學
T2125_.54.0225b11: 三十旋右觀時
T2125_.54.0225b12: 言旋右者。梵云鉢喇特崎拏。鉢喇字縁乃
T2125_.54.0225b13: 有多義。此中意趣事表旋行。特崎拏即是其
T2125_.54.0225b14: 右。總明尊便之目。故時人名右手爲特崎
T2125_.54.0225b15: 拏手。意是從其右邊爲尊爲便。方合旋繞
T2125_.54.0225b16: 之儀矣。或特欹拏目其施義。與此不同。如
T2125_.54.0225b17: 前已述。西國五天。皆名東方爲前方。南爲
T2125_.54.0225b18: 右方。亦不可依斯以論左右。諸經應云旋
T2125_.54.0225b19: 右三匝。若云佛邊行道者非也。經云右繞三
T2125_.54.0225b20: 匝者。正順其儀。或云繞百千匝不云右者
T2125_.54.0225b21: 略也。然右繞左繞稍難詳定。爲向右手邊
T2125_.54.0225b22: 爲右繞。爲向左手邊爲左繞耶。曾見東
T2125_.54.0225b23: 夏有學士云。右手向内圓之名爲右繞。左
T2125_.54.0225b24: 手向内圓之名爲左繞。理可向其左邊
T2125_.54.0225b25: 而轉。右繞之事方成。斯乃出自胸臆。非關
T2125_.54.0225b26: 正理。遂令迷俗莫辯司方。大徳鴻英亦雷
T2125_.54.0225b27: 同取惑。以理商度如何折中。但可依其梵
T2125_.54.0225b28: 本並須杜塞人情。向右邊爲右繞。向左
T2125_.54.0225b29: 邊爲左繞斯爲聖制勿致疑惑。又復時非
T2125_.54.0225c01: 時者。且如時經所説。自應別是會機。然四
T2125_.54.0225c02: 部律文。皆以午時爲正。若影過線許。即曰
T2125_.54.0225c03: 非時。若欲護罪取正方者。宜須夜揆北
T2125_.54.0225c04: 辰直望南極。定其邪正的*辯禺中。又宜
T2125_.54.0225c05: 於要處安小土臺。圓闊一尺高五寸中挿
T2125_.54.0225c06: 細杖。或時石上竪丁。如竹箸許可高四指。
T2125_.54.0225c07: 取其正午之影。畫以爲記。影過畫處便不
T2125_.54.0225c08: 合食。西方在處多悉有之。名爲薛攞斫羯
T2125_.54.0225c09: 彈舌
道之
譯爲時輪矣。揆影之法看其杖影。極
T2125_.54.0225c10: 短之時即正中也
T2125_.54.0225c11: 然贍部洲中影多不定。隨其方處量有參
T2125_.54.0225c12: 差。即如洛州無影。與餘不同。又如室利佛
T2125_.54.0225c13: 逝國。至八月中以圭測影不縮不盈。日中
T2125_.54.0225c14: 人立並皆無影。春中亦爾。一年再度日過頭
T2125_.54.0225c15: 上。若日南行。則北畔影長二尺三尺。日向北
T2125_.54.0225c16: 邊南影同爾。神州則南溟北朔更復不同。
T2125_.54.0225c17: 北戸向日是其恒矣。又海東日午關西未
T2125_.54.0225c18: 中。准理既然事難執一是故律云。遣取當
T2125_.54.0225c19: 處日中以爲定矣
T2125_.54.0225c20: 夫出家之人要依聖教。口腹之事無日不
T2125_.54.0225c21: 須。揆影而飡理應存念。此其落漠餘何護
T2125_.54.0225c22: 焉。是以弘紹之英無怪繁重。行海尚持圭
T2125_.54.0225c23: 去。在地寧得逶隨。故西國相傳云。觀水觀時
T2125_.54.0225c24: 是曰律師矣。又復西國大寺皆有漏水。並是
T2125_.54.0225c25: 積代君王之所奉施。并給漏子爲衆警時。
T2125_.54.0225c26: 下以銅盆盛水。上乃銅椀浮内。其椀薄妙
T2125_.54.0225c27: 可受二升。孔在下穿水便上涌。細若針許
T2125_.54.0225c28: 量時准宜。椀水既盡沈。即打鼓。始從平
T2125_.54.0225c29: 旦。一椀沈打鼓一下。兩椀兩下。三椀三下。
T2125_.54.0226a01: 四椀四下。然後吹螺兩聲。更別打一下。名爲
T2125_.54.0226a02: 一時也。即日東隅矣。更過四椀同前打四。
T2125_.54.0226a03: 更復鳴螺。別打兩下名兩時。即正午矣。若
T2125_.54.0226a04: 聞兩打則僧徒不食。若見食者。寺法即便
T2125_.54.0226a05: 驅擯。過午後兩時。法亦同爾。夜有四時與
T2125_.54.0226a06: 晝相似。總論一日一夜。成八時也。若初夜
T2125_.54.0226a07: 盡時。其知事人則於寺上閣。鳴鼓以警衆。
T2125_.54.0226a08: 此是那爛陀寺漏法。又日將沒時。及天曉時。
T2125_.54.0226a09: 皆於門前打鼓一通。斯等雜任皆是淨人及
T2125_.54.0226a10: 戸人所作。日沒之後乃至天光。大衆全無鳴
T2125_.54.0226a11: 健稚法。凡打*健稚不使淨人。皆維那自
T2125_.54.0226a12: 打*健稚。有四五之別。廣如餘處。其莫訶菩
T2125_.54.0226a13: 提。及倶尸那寺。漏乃稍別。從旦至中椀沈
T2125_.54.0226a14: 十六。若南海骨崙國。則銅釜盛水。穿孔下
T2125_.54.0226a15: 流。水盡之時即便打鼓。一盡一打四椎至中。
T2125_.54.0226a16: 齊暮還然。夜同斯八。總成十六。亦是國王
T2125_.54.0226a17: 所施。由斯漏故。縱使重雲暗晝。長無惑午
T2125_.54.0226a18: 之辰。密雨連宵。終罕疑更之夜。若能奏請
T2125_.54.0226a19: 置之。深是僧家要事。其漏器法。然須先取
T2125_.54.0226a20: 晝夜停時。旦至午時八椀沈沒。如其減八鑚
T2125_.54.0226a21: 孔令大。調停節數還須巧匠。若日夜漸短。
T2125_.54.0226a22: 即可増其半抄。若日夜漸長。復減其半酌。
T2125_.54.0226a23: 然以消息爲度。維那若房設小盃。准理亦
T2125_.54.0226a24: 應無過。然而東夏五更西方四節調御之教
T2125_.54.0226a25: 但列三時。謂分一夜爲三分也。初分後分
T2125_.54.0226a26: 念誦思惟。處中一時繋心而睡。無病乖此。
T2125_.54.0226a27: 便招違教之愆。敬而奉行。卒有自他之利
T2125_.54.0226a28:
T2125_.54.0226a29: 南海寄歸内法傳卷第三
T2125_.54.0226b01:
T2125_.54.0226b02:
T2125_.54.0226b03: 南海寄歸内法傳卷第四
T2125_.54.0226b04:  *翻經三藏沙門義淨撰 
T2125_.54.0226b05:   三十一灌沐尊儀三十二讃詠之禮
T2125_.54.0226b06: 三十三尊敬乖式三十四西方學儀
T2125_.54.0226b07: 三十五長髮有無三十六亡財僧現
T2125_.54.0226b08: 三十七受用僧衣三十八佛遮燒己
T2125_.54.0226b09: 三十九傍人獲罪四十古徳不爲
T2125_.54.0226b10: 三十一灌沐尊儀
T2125_.54.0226b11: 詳夫。修敬之本無越三尊。契想之因寧過
T2125_.54.0226b12: 四諦。然而諦理幽邃事隔麁心。灌洗聖儀實
T2125_.54.0226b13: 爲通濟。大師雖滅形像尚存。翹心如在理
T2125_.54.0226b14: 應遵敬。或可香花毎設能生清淨之心。或
T2125_.54.0226b15: 可灌沐恒爲足蕩昏沈之業。以斯摽念。無
T2125_.54.0226b16: 表之益自收。勸奬餘人。有作之功兼利。冀希
T2125_.54.0226b17: 福者宜存意焉
T2125_.54.0226b18: 但西國諸寺。灌沐尊儀。毎於禺中之時。授
T2125_.54.0226b19: 事便鳴健稚授事者。梵云羯磨陀那。陀那是授。
羯磨是事。意道。以衆雜事指授於
T2125_.54.0226b20: 人。舊云維那者非也。維是唐語。意
道綱維。那是梵音。略去羯磨陀
寺庭張施寶
T2125_.54.0226b21: 蓋。殿側羅列香瓶。取金銀銅石之像。置以
T2125_.54.0226b22: 銅金木石槃。内令諸妓女奏其音樂。塗以
T2125_.54.0226b23: 磨香灌以香水取栴檀沈水香木之輩。於礎石上。
以水磨使成泥。用塗像身。方持水
T2125_.54.0226b24: 以淨白疊而揩拭之。然後安置殿中
T2125_.54.0226b25: 布諸花綵。此乃寺衆之儀。令羯磨陀那作
T2125_.54.0226b26: 矣。然於房房之内自浴尊儀。日日皆爲要
T2125_.54.0226b27: 心無闕。但是草木之花咸將奉獻。無論冬
T2125_.54.0226b28: 夏芬馥恒然。市肆之間賣者亦衆。且如東
T2125_.54.0226b29: 夏。蓮華石竹則夏秋散彩。金荊桃杏乃春日
T2125_.54.0226c01: 敷榮。木槿石榴隨時代發。朱櫻素柰逐節
T2125_.54.0226c02: 揚葩。園觀蜀葵之流。山莊香草之類。必須
T2125_.54.0226c03: 持來布列。無宜遙指樹園。冬景片時或容
T2125_.54.0226c04: 闕乏。剪諸繒綵坌以名香。設在尊前斯實
T2125_.54.0226c05: 佳也。至於銅像無問小大。須細灰甎末揩
T2125_.54.0226c06: 拭光明。清水灌之澄華若鏡。大者月半月盡
T2125_.54.0226c07: 合衆共爲。小者隨己所能毎須洗沐。斯則
T2125_.54.0226c08: 所費雖少。而福利尤多。其浴像之水。即擧
T2125_.54.0226c09: 以兩指。瀝自頂上。斯謂吉祥之水。冀求勝
T2125_.54.0226c10: 利。奉獻殘花不合持嗅。棄水棄花不應履
T2125_.54.0226c11: 踐。可於淨處而傾置之。豈容白首終年尊
T2125_.54.0226c12: 像曾不揩沐。紅花遍野本自無心奉薦。而
T2125_.54.0226c13: 遂省嬾作。遙指池園即休畏苦惰爲。開堂
T2125_.54.0226c14: 普敬便罷。此則師資絶緒。遂使致敬無由。
T2125_.54.0226c15: 造泥制底及拓摸泥像。或印絹紙隨處供
T2125_.54.0226c16: 養。或積爲聚以塼裹之即成佛塔。或置空
T2125_.54.0226c17: 野任其銷散西方法俗莫不以此爲業。又
T2125_.54.0226c18: 復凡造形像及以制底。金銀銅鐵泥漆甎石。
T2125_.54.0226c19: 或聚沙雪。當作之時中安二種舍利。一謂
T2125_.54.0226c20: 大師身骨。二謂縁起法頌。其頌曰
T2125_.54.0226c21:     諸法從縁起 如來説是因
T2125_.54.0226c22:     彼法因縁盡 是大沙門説
T2125_.54.0226c23: 要安此二。福乃弘多。由是經中廣爲譬喩。
T2125_.54.0226c24: 歎其利益不可思議。若人造像如穬麥。制
T2125_.54.0226c25: 底如小棗。上置輪相竿若細針。殊因類七
T2125_.54.0226c26: 海而無窮。勝報遍四生而莫盡。其間委細
T2125_.54.0226c27: 具在別經。幸諸法師等時可務哉。洗敬尊
T2125_.54.0226c28: 容。生生値佛之業。花香致設。代代富樂之因。
T2125_.54.0226c29: 自作教人得福無量。曾見有處。四月八日。
T2125_.54.0227a01: 或道或俗持像路邊。灌濯隨宜不知揩拭。
T2125_.54.0227a02: 風飄日暴未稱其儀矣
T2125_.54.0227a03: 三十二讃詠之禮
T2125_.54.0227a04: 神州之地。自古相傳。但知禮佛題名。多不
T2125_.54.0227a05: 稱揚讃徳。何者聞名但聽其名。罔識智之
T2125_.54.0227a06: 高下。讃歎具陳其徳。故乃體徳之弘深。即
T2125_.54.0227a07: 如西方。制底畔睇及常途禮敬。毎於晡後
T2125_.54.0227a08: 曛黄時。大衆出門繞塔三匝。香花具設
T2125_.54.0227a09: 並悉蹲踞。令其能者作哀雅聲。明徹雄朗
T2125_.54.0227a10: 讃大師徳。或十頌或二十頌。次第還入寺
T2125_.54.0227a11: 中至常集處。既其坐定。令一經師昇師子
T2125_.54.0227a12: 座讀誦少經。其師子座在上座頭。量處
T2125_.54.0227a13: 度宜亦不高大。所誦之經多誦三啓。乃是
T2125_.54.0227a14: 尊者馬鳴之所集置。初可十頌許。取經意
T2125_.54.0227a15: 而讃歎三尊。次述正經。是佛親説。讀誦既
T2125_.54.0227a16: 了。更陳十餘頌。論迴向發願。節段三開。故
T2125_.54.0227a17: 云三啓。經了之時。大衆皆云蘇婆師多。蘇即
T2125_.54.0227a18: 是妙。婆師多是語。意欲讃經是微妙語。或
T2125_.54.0227a19: 娑婆度。義目善哉。經師方下上座先起
T2125_.54.0227a20: 禮師子座。修敬既訖。次禮聖僧座還居本
T2125_.54.0227a21: 處。第二上座准前禮二處已。次禮上座。方
T2125_.54.0227a22: 居自位而坐。第三上座准次同然。迄乎衆
T2125_.54.0227a23: 末。若其衆大。過三五人。餘皆一時望衆起
T2125_.54.0227a24: 禮。隨情而去。斯法乃是東聖方耽摩立底國
T2125_.54.0227a25: 僧徒軌式。至如那爛陀寺。人衆殷繁。僧徒數
T2125_.54.0227a26: 三千。造次難爲詳集。寺有八院房有
T2125_.54.0227a27: 三百。但可隨時當處自爲禮誦。然此寺法。
T2125_.54.0227a28: 差一能唱導師。毎至晡西巡行禮讃。淨人童
T2125_.54.0227a29: 子持雜香花引前而去。院院悉過殿殿皆
T2125_.54.0227b01: 禮。毎禮拜時高聲讃歎。三頌五頌響皆遍徹。
T2125_.54.0227b02: 迄乎日暮方始言周。此唱導師恒受寺家別
T2125_.54.0227b03: 料供養。或復獨對香臺。則隻坐而心讃。或
T2125_.54.0227b04: *詳臨梵宇。則衆跪而高闡。然後十指布地
T2125_.54.0227b05: 叩頭三禮。斯乃西方承籍禮敬之儀。而老病
T2125_.54.0227b06: 之流任居小座。其讃佛者而舊已有。但爲
T2125_.54.0227b07: 行之稍別。不與梵同。且如禮佛之時云。
T2125_.54.0227b08: 歎佛相好者。即合直聲長讃。或十頌二十
T2125_.54.0227b09: 頌。斯其法也。又如來等唄。元是讃佛。良
T2125_.54.0227b10: 以音韻稍長。意義難顯。或可因齋靜夜大
T2125_.54.0227b11: 衆悽然。令一能者誦一百五十讃及四百讃
T2125_.54.0227b12: 并餘別讃。斯成佳也。然而西國禮敬。盛傳
T2125_.54.0227b13: 讃歎。但有才人。莫不於所敬之尊而爲稱
T2125_.54.0227b14: 説。且如尊者摩咥丁結
里制吒者。乃西方
T2125_.54.0227b15: 宏才碩徳。秀冠群英之人也。傳云。昔佛在
T2125_.54.0227b16: 時。佛因親領徒衆人間遊行。時有鸎鳥。見
T2125_.54.0227b17: 佛相好儼若金山。乃於林内發和雅音如
T2125_.54.0227b18: 似讃詠。佛乃顧諸弟子曰。此鳥見我歡喜。
T2125_.54.0227b19: 不覺哀鳴。縁斯福故。我沒代後。獲得人身。
T2125_.54.0227b20: 名摩咥*里制吒。廣爲稱歎讃我實徳也
T2125_.54.0227b21: 摩咥*里是母
制吒是兒
其人初依外道出家。事大自在
T2125_.54.0227b22: 天。既是所尊。具申讃詠。後乃見所記名。翻
T2125_.54.0227b23: 心奉佛染衣出俗。廣興讃歎。悔前非之已
T2125_.54.0227b24: 往。遵勝轍於將來。自悲不遇大師。但逢遺
T2125_.54.0227b25: 像遂抽盛藻。仰符授記讃佛功徳。初造四
T2125_.54.0227b26: 百讃。次造一百五十讃。總陳六度明佛世
T2125_.54.0227b27: 尊所有勝徳。斯可謂文情婉麗。共天蘤而
T2125_.54.0227b28: 齊芳。理致清高。與地岳而爭峻。西方造讃
T2125_.54.0227b29: 頌者。莫不咸同祖習。無著世親菩薩。悉皆
T2125_.54.0227c01: 趾。故五天之地初出家者。亦既誦得五
T2125_.54.0227c02: 戒十戒。即須先教誦斯二讃。無問大乘小
T2125_.54.0227c03: 乘。咸同遵此。有六意焉。一能知佛徳之深
T2125_.54.0227c04: 遠。二體制文之次第。三令舌根清淨。四得
T2125_.54.0227c05: 胸藏開通。五則處衆不惶。六乃長命無病。
T2125_.54.0227c06: 誦得此已方學餘經。然而斯美未傳東夏。
T2125_.54.0227c07: 造釋之家故亦多矣。爲和之者誠非一算。陳
T2125_.54.0227c08: 那菩薩親自爲和。毎於頌初各加其一。名
T2125_.54.0227c09: 爲雜讃。頌有三百。又鹿苑名僧號釋迦提
T2125_.54.0227c10: 婆。復於陳那頌前。各加一頌。名糅雜讃。總
T2125_.54.0227c11: 有四百五十頌。但有制作之流。皆以爲龜
T2125_.54.0227c12: 鏡矣
T2125_.54.0227c13: 又龍樹菩薩以詩代書。名爲蘇頡里離佉。譯
T2125_.54.0227c14: 爲密友書。寄與舊檀越南方大國王。號娑
T2125_.54.0227c15: 多婆漢那。名市寅得迦。可謂文藻秀發慰
T2125_.54.0227c16: 誨勤勤。的指中途親逾骨肉。就中旨趣寔
T2125_.54.0227c17: 有多意。先令敬信三尊孝養父母。持戒
T2125_.54.0227c18: 捨惡擇人乃交。於諸財色修不淨觀。撿挍
T2125_.54.0227c19: 家室正念無常。廣述餓鬼傍生。盛道人天
T2125_.54.0227c20: 地獄。火燃頭上無暇拂除。縁起運心專求
T2125_.54.0227c21: 解脱。勸行三慧。明聖道之八支。令學四眞。
T2125_.54.0227c22: 證圓凝之兩得。如觀自在不簡怨親。
T2125_.54.0227c23: 阿彌陀恒居淨土。斯即化生之術。要無以
T2125_.54.0227c24: 加。五天創學之流。皆先誦此書讃。歸心繋仰
T2125_.54.0227c25: 之類。靡不研味終身。若神州法侶誦觀音
T2125_.54.0227c26: 遺教。俗徒讀千文孝經矣。莫不欽翫用爲
T2125_.54.0227c27: 師範。其社得迦摩羅。亦同此類社得迦者。
本生也。摩
T2125_.54.0227c28: 羅者。即貫焉。集取菩薩昔
生難行之事。貫之一處*也
若譯可成十餘軸。
T2125_.54.0227c29: 取本生事而爲詩讃。欲令順俗妍美讀者
T2125_.54.0228a01: 歡愛教攝群生耳。時戒日王極好文筆。乃
T2125_.54.0228a02: 令曰。諸君但有好詩讃者。明日旦朝
T2125_.54.0228a03: 將示朕。及其總集得五百夾。展而閲之。多
T2125_.54.0228a04: 是*社得迦摩羅矣。方知讃詠之中。斯爲美
T2125_.54.0228a05: 極。南海諸島有十餘國。無問法俗*咸皆諷
T2125_.54.0228a06: 誦。如前詩讃。而東夏未曾譯出。又戒日王
T2125_.54.0228a07: 取乘雲菩薩以身代龍之事。緝爲歌詠。奏
T2125_.54.0228a08: 絃管令人作樂。舞之蹈之流布於代。
T2125_.54.0228a09: 又東印度月官大士。作毘輸安呾囉太子
T2125_.54.0228a10: 歌。詞人皆舞詠遍五天矣
T2125_.54.0228a11: 舊云蘇達拏太子者是也。又尊者馬鳴。亦
T2125_.54.0228a12: 造歌詞及莊嚴論。并作佛本行詩。大本若譯
T2125_.54.0228a13: 有十餘卷。意述如來始自王宮終乎雙樹
T2125_.54.0228a14: 一代佛法。並緝爲詩。五天南海無不諷誦。
T2125_.54.0228a15: 意明字少而攝義能多。復令讀者心悦忘
T2125_.54.0228a16: 倦。又復纂持聖教能生福利。其一百五十
T2125_.54.0228a17: 讃。及龍樹菩薩書。並別録寄歸。樂讃詠者
T2125_.54.0228a18: 時當誦習
T2125_.54.0228a19: 三十三尊敬乖式
T2125_.54.0228a20: 夫禮敬之儀。教有明則。自可六時策念四體
T2125_.54.0228a21: 翹勤。端居一房乞食爲業。順頭陀之行。
T2125_.54.0228a22: 修知足之道。但著三衣不畜盈長。無生
T2125_.54.0228a23: 致想有累全祛。豈得輒異僧儀別行軌式。
T2125_.54.0228a24: 披出家服不同常類。而在鄽肆之中禮諸
T2125_.54.0228a25: 俗流。撿尋律教全遮此事。佛言。有二種
T2125_.54.0228a26: 應禮。所謂三寶及大己苾芻。又有齎持尊像
T2125_.54.0228a27: 在大道中。塵坌聖容以求財利。或有鉤
T2125_.54.0228a28: 身刺臉斷節穿肌。詐託好心本希活命。
T2125_.54.0228a29: 如斯之色西國全無。勸導諸人勿復行此
T2125_.54.0228b01: 三十四西方學法
T2125_.54.0228b02: 夫大聖一音。則貫三千而總攝。或隨機五
T2125_.54.0228b03: 道。乃彰七九而弘濟七九者。即是聲明中七
轉九例也。如下略明耳
T2125_.54.0228b04: 有意言法藏。天帝領無説之經。或復順語談
T2125_.54.0228b05: 詮。支那悟本聲之字。致使投縁發慧各稱
T2125_.54.0228b06: 虚心。准義除煩並凝圓寂。至於勝義諦理。
T2125_.54.0228b07: 逈絶名言。覆俗道中非無文句覆俗諦者。舊
云世俗諦。義
T2125_.54.0228b08: 不盡也。意道。俗事覆他眞理。色本非瓶。妄爲瓶解。聲無
歌曲。漫作歌心。又復識相生時。體無分別。無明所蔽。妄
T2125_.54.0228b09: 起衆形。不了自心。謂境居外。蛇繩並謬。正智斯。淪
由此蓋眞。名爲覆俗矣。此據覆即是俗。名爲覆俗。
T2125_.54.0228b10: 或可但云
眞諦覆諦
然則古來譯者。梵軌罕談。近日傳經
T2125_.54.0228b11: 但云初七。非不知也。無益不論。今望總
T2125_.54.0228b12: 習梵文。無勞翻譯之重。爲此聊題節段。
T2125_.54.0228b13: 粗述初基者歟然而骨崙速利。尚能總*讀梵經。
豈況天府神州。而不談其本説。故
T2125_.54.0228b14: 西方讃云曼殊室利現在并州。人皆有
福。理應欽讃。其文既廣。此不繁録
夫聲明者。
T2125_.54.0228b15: 梵云攝拖苾馱停夜
*反
攝拖是聲。苾馱是明。即
T2125_.54.0228b16: 五明論之一明也。五天俗書。總名毘何羯喇
T2125_.54.0228b17: 拏。大數有五。同神州之五經也舊云毘伽羅
論音訛*也
T2125_.54.0228b18: 一則創學悉談章。亦名悉地羅窣覩。斯乃小
T2125_.54.0228b19: 學標章之稱。倶以成就吉祥爲目。本有四
T2125_.54.0228b20: 十九字。共相乘轉。成一十八章。總有一萬
T2125_.54.0228b21: 餘字。合三百餘頌。凡言一頌。乃有四句。一
T2125_.54.0228b22: 句八字。總成三十二言。更有小頌大頌。不
T2125_.54.0228b23: 可具述。六歳童子學之。六月方了。斯乃相
T2125_.54.0228b24: 傳。是大自在天之所説也
T2125_.54.0228b25: 二謂蘇呾囉。即是一切聲明之根本經也。譯
T2125_.54.0228b26: 爲略詮意明。略詮要義。有一千頌。是古博
T2125_.54.0228b27: 學鴻儒波尼儞所造也。爲大自在天之所加
T2125_.54.0228b28: 被。面現三目。時人方信。八歳童子八月誦
T2125_.54.0228c01: 了。三謂馱覩章。有一千頌。專明字元。功如
T2125_.54.0228c02: 上經矣。四謂三棄攞章。是荒梗之義。意比
T2125_.54.0228c03: 田夫創開疇畎。應云三荒章。一名頞瑟吒
T2125_.54.0228c04: 馱覩一千
二名文一千
三名鄔拏地一千
T2125_.54.0228c05: 馱覩者。則意明七例。曉十羅聲。述二九之
T2125_.54.0228c06: 韻。言七例者。一切聲上皆悉有之。一一聲
T2125_.54.0228c07: 中各分三&MT01206;。謂一言二。言多言。總成二十
T2125_.54.0228c08: 一言也。如喚男子。一人名補嚕灑。兩人名
T2125_.54.0228c09: 補嚕&T034181;。三人名補嚕沙。此中聲有呼噏重
T2125_.54.0228c10: 輕之別。於七例外更有呼召聲。便成八
T2125_.54.0228c11: 例。初句既三。餘皆准此。恐繁不録。名蘇
T2125_.54.0228c12: 盤多聲總有三八
二十四聲
十羅聲者。有十種羅字。顯
T2125_.54.0228c13: 一聲時。便明三世之異。二九韻者。明上中
T2125_.54.0228c14: 下尊卑彼此之別。言有十八不同。名丁岸哆
T2125_.54.0228c15: 聲也文*荼則合成字體。且如樹之一目。梵
T2125_.54.0228c16: 云苾力叉。便引二十餘句經文。共相雜糅。
T2125_.54.0228c17: 方成一事之號也。鄔拏地則大同斯例。而
T2125_.54.0228c18: 以廣略不等爲異。此三荒章。十歳童子三
T2125_.54.0228c19: 年勤學方解其義。五謂苾栗底蘇呾羅。即是
T2125_.54.0228c20: 前蘇呾囉釋也。上古作釋。其類寔多。於中
T2125_.54.0228c21: 妙者有十八千頌。演其經本詳談衆義。盡
T2125_.54.0228c22: 寰中之規矩。極天人之軌則。十五童子五歳
T2125_.54.0228c23: 方解。神州之人若向西方求學問者。要須
T2125_.54.0228c24: 知此方可習餘。如其不然空自勞矣。斯等
T2125_.54.0228c25: 諸書並須暗誦。此據上人爲准。中下之流
T2125_.54.0228c26: 以意可測。翹勤晝夜不遑寧寢。同孔父之
T2125_.54.0228c27: 三絶。等歳精之百遍。牛毛千數麟角唯一。
T2125_.54.0228c28: 比功與神州上明經相似。此是學士闍耶
T2125_.54.0228c29: 昳底所造。其人乃器量弘深文彩秀發。一聞
T2125_.54.0229a01: 便領詎假再談。敬重三尊多營福業。沒代
T2125_.54.0229a02: 于今向三十載矣。閑斯釋已。方學緝綴書
T2125_.54.0229a03: 制造詩篇。致想因明虔誠倶舍。尋理
T2125_.54.0229a04: 門論比量善成。習本生貫清才秀發。然後函
T2125_.54.0229a05: 丈傳授經三二年。多在那爛陀寺中天
或居
T2125_.54.0229a06: 跋臘毘國西天
斯兩處者。事等金馬石渠龍
T2125_.54.0229a07: 門闕里。英彦雲聚商搉是非。若賢明歎善遐
T2125_.54.0229a08: 邇稱俊。方始自忖鋒鍔投刃王庭。獻策呈
T2125_.54.0229a09: 才希望利用。坐談論之處。己則重席表奇。
T2125_.54.0229a10: 登破斥之場。他乃結舌稱愧。響震五山聲
T2125_.54.0229a11: 流四域。然後受封邑策榮班。賞素高門更
T2125_.54.0229a12: 修餘業矣
T2125_.54.0229a13: 復有苾栗底蘇呾羅議釋。名朱儞。有二十
T2125_.54.0229a14: 四千頌。是學士鉢顛社攞所造。斯乃重顯前
T2125_.54.0229a15: 經。擘肌分理。詳明後釋剖折毫芒。明經學
T2125_.54.0229a16: 此。三歳方了。功與春秋周易相似
T2125_.54.0229a17: 次有伐致呵利論。是前朱儞議釋。即大學士
T2125_.54.0229a18: 㨖呵利所造。有二十五千頌。斯則盛談
T2125_.54.0229a19: 人事聲明之要。廣叙諸家興廢之由。深明唯
T2125_.54.0229a20: 識善論因喩。此學士乃響振五天徳流八
T2125_.54.0229a21: 極。徹信三寶諦想二空。希勝法而出家。
T2125_.54.0229a22: 戀纒染而便俗。斯之往復數有七焉。自非
T2125_.54.0229a23: 深信因果。誰能若此勤著。自嗟詩曰。由染
T2125_.54.0229a24: 便歸俗。離貪還服緇。如何兩種事。弄我若
T2125_.54.0229a25: 嬰兒。即是護法師之同時人也。毎於寺内
T2125_.54.0229a26: 有心歸俗。被煩惱逼確爾不移。即令學生
T2125_.54.0229a27: 輿向寺外。時人問其故。答曰。凡是福地。本
T2125_.54.0229a28: 擬戒行所居。我既内有邪心。即是虧乎正
T2125_.54.0229a29: 教。十方僧地無處投足。爲清信士身著白
T2125_.54.0229b01: 衣。方入寺中宣揚正法。捨化已來經四十
T2125_.54.0229b02: 年矣
T2125_.54.0229b03: 次有薄迦抧也
*反
論。頌有七百。釋有七千。亦是
T2125_.54.0229b04: 伐㨖呵利所造。叙聖教量及比量義
T2125_.54.0229b05: 次有蓽拏。頌有三千。釋有十四千。頌乃伐
T2125_.54.0229b06: 㨖呵利所造。釋則護法論師所製。可謂窮
T2125_.54.0229b07: 天地之奧祕。極人理之精華矣若人學至於
T2125_.54.0229b08: 此。方曰善解聲明。與九經百家相似。斯等
T2125_.54.0229b09: 諸書。法俗悉皆通學。如其不學。不得多聞
T2125_.54.0229b10: 之稱。若出家人。則遍學毘奈耶。具討經及
T2125_.54.0229b11: 論。挫外道若中原之逐鹿。解傍詰同沸鼎
T2125_.54.0229b12: 之銷凌。遂使響流贍部之中。受敬人天之
T2125_.54.0229b13: 上。助佛揚化廣導群有。此則奕代挺生。若
T2125_.54.0229b14: 一若二。取喩同乎日月。表況譬之龍象。斯
T2125_.54.0229b15: 乃遠則龍猛提婆馬鳴之類。中則世親無著
T2125_.54.0229b16: 僧賢清哲之徒。近則陳那護法法稱戒賢及
T2125_.54.0229b17: 師子月安慧徳*慧*慧護徳光勝光之輩。斯
T2125_.54.0229b18: 等大師。無不具前内外衆徳。各並少欲知
T2125_.54.0229b19: 足。誠無與比。俗流外道之内。實此類而難
T2125_.54.0229b20: 廣如西方十
徳傳中具述
法稱則重顯因明徳光乃再
T2125_.54.0229b21: 弘律藏。徳*慧乃定門澄想。*慧護則廣
T2125_.54.0229b22: 正邪。方驗鯨海巨深名珍現彩。香峯高峻上
T2125_.54.0229b23: 藥呈奇。是知佛法含弘何所不納。莫不應
T2125_.54.0229b24: 響成篇。寧煩十四之足。無勞百遍。兩卷
T2125_.54.0229b25: 一聞便領有外道造六百頌。來難護法師。
法師對衆一聞。文義倶領
又五天
T2125_.54.0229b26: 之地。皆以婆羅門爲貴勝。凡有座席。並不
T2125_.54.0229b27: 與餘三姓同行。自外雜類故宜遠矣。所尊
T2125_.54.0229b28: 典誥有四薜陀書。可十萬頌。薜陀是明解
T2125_.54.0229b29: 義。先云圍陀者訛也。咸悉口相傳授。而不
T2125_.54.0229c01: 書之於紙葉。毎有聰明婆羅門。誦斯十萬。
T2125_.54.0229c02: 即如西方相承有學聰明法。一謂覆審生
T2125_.54.0229c03: 智。二則字母安神。旬月之間思若泉涌。一聞
T2125_.54.0229c04: 便領無假再談。親覩其人固非虚耳。於東
T2125_.54.0229c05: 印度有一大士名日月官。是大才雄菩薩
T2125_.54.0229c06: 人也。淨到之日其人尚存。或問之曰。毒境
T2125_.54.0229c07: 與毒藥。爲害誰重。應聲答曰。毒藥與毒
T2125_.54.0229c08: 境。相去實成遙。毒藥飡方害。毒境念便燒。
T2125_.54.0229c09: 又復騰蘭乃*振芳聲於東洛。眞諦則駕
T2125_.54.0229c10: 逸響於南溟。大徳羅什致徳匠於他土。法
T2125_.54.0229c11: 師玄奘&MT04537;師功於自邦。然今古諸師。並光
T2125_.54.0229c12: 傳佛日。有空齊致。習三藏以爲師定慧雙
T2125_.54.0229c13: 修。指七覺而爲匠。其西方現在。則羝羅*荼
T2125_.54.0229c14: 寺有智月法師。那爛陀中則寶師子大徳。東
T2125_.54.0229c15: 方即有地婆羯羅蜜呾囉。南&MT01631;有呾他掲
T2125_.54.0229c16: 多掲娑。南海佛逝國。則有釋迦雞栗底
T2125_.54.0229c17: 今現在佛誓國。
歴五天而廣學矣
斯並比秀前賢。追蹤往哲。曉
T2125_.54.0229c18: 因明論。則思擬陳那。味瑜伽宗。實罄懷無
T2125_.54.0229c19: 著。談空則巧符龍猛。論有則妙體僧賢。此
T2125_.54.0229c20: 諸法師。淨並親狎筵机飡受微言。慶新知
T2125_.54.0229c21: 於未聞。温舊解於曾得。想傳燈之一望。實
T2125_.54.0229c22: 喜朝聞。冀蕩塵於百疑。分隨昏滅。尚乃
T2125_.54.0229c23: 拾遺珠於鷲嶺。時得其眞。擇散寶於龍河。
T2125_.54.0229c24: 頗逢其妙。仰蒙三寶之遠被。頼皇澤之遐
T2125_.54.0229c25: 霑。遂得旋踵東歸鼓帆南海。從耽摩立底
T2125_.54.0229c26: 國。已達室利佛誓。停住已經四年。留連
T2125_.54.0229c27: 未及歸國矣
T2125_.54.0229c28: 三十五長髮有無
T2125_.54.0229c29: 長髮受具五天所無。律藏不見有文。侚古
T2125_.54.0230a01: 元無此事。但形同俗相。難爲護罪。既不能
T2125_.54.0230a02: 持。受亦何益。必有淨心。須求剃髮染衣潔
T2125_.54.0230a03: 念解脱爲懷。五戒十戒奉而不虧。圓具圓
T2125_.54.0230a04: 心遵修律藏。瑜伽畢學。體窮無著之八支。
T2125_.54.0230a05: 一二十唯識論。二三十唯識論。三攝大乘論。四對法論。
辯中邊論。六縁起論。七大莊嚴論。八成業論。此中
T2125_.54.0230a06: 雖有世親所造。
然而功歸無著也
因明著功。鏡徹陳那之八論
T2125_.54.0230a07: 一觀三世論。二觀總相論。三觀境論。四因門論。五
似因門論。六理門論。七取事施設論。八集量論*也
T2125_.54.0230a08: 習阿毘達磨。則遍窺六足。學阿笈摩經。乃
T2125_.54.0230a09: 全探四部。然後降邪伏外搉揚正理。廣化
T2125_.54.0230a10: 群物弘誘忘疲。運想二空澄懷八道敬修
T2125_.54.0230a11: 四定善護七篇。以此送終斯爲上也。如其
T2125_.54.0230a12: 不爾。雖處居家不染私室。端然一體以
T2125_.54.0230a13: 希出離。隨乞匂以供公上。著麁服而遮羞
T2125_.54.0230a14: 恥。守持八戒一不殺生。二不偸盜。三不婬佚。四不
妄語。五不飮酒。六不作樂冠花塗香
T2125_.54.0230a15: 七不坐高廣大床。
八不非時食
盡形壽以要心。歸敬三尊。契
T2125_.54.0230a16: 涅槃而延想。斯其次也。必其現處樊
T2125_.54.0230a17: 養育妻息。恭心敬上慈懷念下。受持五戒
T2125_.54.0230a18: 恒作四齋黒月八日。或十四日。或十五日。白月
八日十五日。要須受其八戒。方稱聖修。
T2125_.54.0230a19: 若無前七。而唯第八。獲福固其少
焉。意在防餘七過。不但餓腹而已
忠恕在人克勤
T2125_.54.0230a20: 於己。作無罪事以奉官輸。斯亦佳也無罪。
謂是興
T2125_.54.0230a21: 易。由其不損衆生。西國時俗。皆以商人爲貴。不重農
夫。由其耕墾多傷物命。又養蠶屠殺深是苦因。毎一年
T2125_.54.0230a22: 中損害巨億。行之自久。不以爲非。未來
生中。受苦無極。不爲此業名爲無罪也
至如俗徒
T2125_.54.0230a23: 蠢蠢不識三歸。盡壽遑遑寧持一戒。不解
T2125_.54.0230a24: 涅槃是寂滅。豈悟生死是輪迴。鎭爲罪業
T2125_.54.0230a25: 斯其下也
T2125_.54.0230a26: 三十六亡僧現
T2125_.54.0230a27: 凡有欲分亡苾芻物。律具廣文。此備時須
T2125_.54.0230a28: 但略疏出。先問負債囑授及看病人。依法商
T2125_.54.0230b01: 量勿令乖理。餘殘之物准事應知
T2125_.54.0230b02: 嗢拕南曰
T2125_.54.0230b03:     田宅店臥具 銅鐵及諸皮
T2125_.54.0230b04:     剃刀等瓶衣 諸竿并雜畜
T2125_.54.0230b05:     飮食及諸藥 床座并券契
T2125_.54.0230b06:     三寶金銀等 成未成不同
T2125_.54.0230b07:     如是等諸物 可分不可分
T2125_.54.0230b08:     隨應簡別知 是世尊所説
T2125_.54.0230b09: 言隨應者。所謂田宅邸店臥具氈褥諸銅鐵
T2125_.54.0230b10: 器。並不應分。於中鐵鉢小鉢及小銅椀戸
T2125_.54.0230b11: 鑰針錐剃刀刀子鐵杓火爐。及斧鑿等。并盛
T2125_.54.0230b12: 此諸袋。若瓦器。謂鉢小鉢淨觸君持。及貯油
T2125_.54.0230b13: 物。并盛水器。此並應分。餘不合分。其木器
T2125_.54.0230b14: 竹器。及皮臥物剪髮之具。奴婢飮食穀豆。及
T2125_.54.0230b15: 田宅等。皆入四方僧。若可移轉物。應貯衆
T2125_.54.0230b16: 庫令四方僧共用。若田宅村園屋宇不可
T2125_.54.0230b17: 移者。應入四方僧。若有所餘一切衣被。無
T2125_.54.0230b18: 問法衣俗衣若染不染及皮油瓶鞋屨之
T2125_.54.0230b19: 屬。並現前應分。先云同袖不分。白衣入重
T2125_.54.0230b20: 者。蓋是以意斟酌也。大竿可爲贍部光像
T2125_.54.0230b21: 處懸幡之竿言贍部光像者。即如律中所出。縁起
元爲。世尊不處衆時。衆無威肅。致
T2125_.54.0230b22: 使給園長者請世尊曰。願作瞻部
光像。衆首置之。大師。許作
細者可作錫
T2125_.54.0230b23: 杖行與苾芻言錫杖者。梵云喫棄羅。即是鳴聲之
義。古人譯爲錫者。意取錫錫作聲
T2125_.54.0230b24: 鳴。杖錫杖任情稱。説目驗。西方所持錫杖。頭上唯
有一股鐵捲。可容三二寸安其&MT04918;管。長四五指。其竿
T2125_.54.0230b25: 用木。麁細隨時。高與肩齊。下安鐵纂。可二寸許。
其鐶或圓或偏。屈各合中間可容大指。或六或
T2125_.54.0230b26: 八。穿安股上。銅鐵任情。原斯制意。爲乞食時。防其
牛犬。何用辛苦&T016254;奉勞心。而復通身總鐵。頭安四股。
T2125_.54.0230b27: 重滯將持。非常冷
澁。非本製也
四足之内。若是象馬駝騾驢
T2125_.54.0230b28: 乘。當與國王家。牛羊入四方僧。不應分也。
T2125_.54.0230c01: 若甲鎧之類。亦入國王家。雜兵刃等。可打
T2125_.54.0230c02: 作針錐刀子及錫杖頭行與現前僧伽縱不
普遍
T2125_.54.0230c03: 從大
者行
罟網之屬。應用羅窓。若上彩色又黄朱
T2125_.54.0230c04: 碧青緑等物。應入佛堂擬供像用。白土赤
T2125_.54.0230c05: 土及下青色。現前應分。若酒欲酸。可埋於
T2125_.54.0230c06: 地。待成醋已。僧應食之。若現是酒。應可傾
T2125_.54.0230c07: 棄。不合酤賣。佛言。汝諸苾芻。若有依我出
T2125_.54.0230c08: 家。不得將酒與他及以自飮。乃至不合茅
T2125_.54.0230c09: 渧酒瀝置口中。若將酒及糟。起麺并糟
T2125_.54.0230c10: 羹之類食者。咸招越法之罪。律有成制。不
T2125_.54.0230c11: 須致疑靈巖道場常以麮漿起麺。避
其酒過。先人誠有意焉
諸有雜藥
T2125_.54.0230c12: 之屬。應安淨庫以供病者隨意通用。諸有
T2125_.54.0230c13: 珍寶珠玉分爲二分。一分入法。一分入僧。
T2125_.54.0230c14: 法物可書佛經并料理師子座。入僧者現
T2125_.54.0230c15: 前應分。若寶等所成床榻之屬。應須出賣
T2125_.54.0230c16: 現前應分。木所成者入四方僧伽
T2125_.54.0230c17: 所有經典章疏皆不應分。當納經藏四方
T2125_.54.0230c18: 僧共讀。其外書賣之現前應分。所有倦契
T2125_.54.0230c19: 之物。若能早索得者。即可分之。如不能
T2125_.54.0230c20: 者。券當貯庫。後時索得充四方僧用。若諸
T2125_.54.0230c21: 金銀及成未成器貝齒諸錢。並分爲三分。一
T2125_.54.0230c22: 佛陀。二達摩。三僧伽。佛物應修理佛堂及
T2125_.54.0230c23: 髮爪窣覩波所有破壞。法物寫佛經料理師
T2125_.54.0230c24: 子座。衆物現前應分。六物當與看病人。自
T2125_.54.0230c25: 餘雜碎之物。准此應知。具如大律
T2125_.54.0230c26: 三十七受用僧物
T2125_.54.0230c27: 現今西方所有諸寺苾芻衣服。多出常住僧。
T2125_.54.0230c28: 或是田園之餘。或是樹果之利。年年分與以
T2125_.54.0230c29: 充衣直。問曰。亡人所有穀食。尚遣入僧。況
T2125_.54.0231a01: 復衆家豆粟。別人何合分用。答施主本捨村
T2125_.54.0231a02: 莊。元爲濟給僧衆。豈容但與其食而令露
T2125_.54.0231a03: 體住乎。又復詳審當事。並有功勞家人。尚
T2125_.54.0231a04: 自與衣。曹主何宜不合。以其道理。供食之
T2125_.54.0231a05: 餘充衣非損。斯乃西國衆僧。大途議論。然
T2125_.54.0231a06: 其律典時含出沒耳。又西國諸寺。別置供
T2125_.54.0231a07: 服之莊。神州道場自有給衣之所。亦得食
T2125_.54.0231a08: 通道俗。此據施主無心。設令飡噉。理亦非
T2125_.54.0231a09: 過。凡是布施僧家田宅乃至雜物。並通衆僧
T2125_.54.0231a10: 衣食者。此則誠無疑慮之患。若*無心作無
T2125_.54.0231a11: 盡無障之意者。雖施僧家。情乃普通一切。
T2125_.54.0231a12: 但食用者咸無過也。並由施主先心所期
T2125_.54.0231a13: 耳。但神州之地。別人不得僧衣。爲此孜孜
T2125_.54.0231a14: 實成妨業。設使應供存命。非是不勞心
T2125_.54.0231a15: 力。若其常住有食兼著僧衣。即可端拱不
T2125_.54.0231a16: 出寺門。亦是深成省事。況乎糞掃三衣巡
T2125_.54.0231a17: 家乞食。蘭若依樹正命自居。定慧内融極想
T2125_.54.0231a18: 木叉之路。慈悲外發。摽心普濟之津。以此
T2125_.54.0231a19: 送終斯爲上矣。然則常住之物。用作衣被床
T2125_.54.0231a20: 褥之流。并雜資具平分受用不屬別人。掌愛
T2125_.54.0231a21: 護持事過己物。有大者至。輟小而與。斯乃
T2125_.54.0231a22: 聖教佛自明言。如法用之誠無罪咎。足得
T2125_.54.0231a23: 資躯。免追求之費。寧容寺家巨富穀麥爛
T2125_.54.0231a24: 倉。奴婢滿坊錢財委庫。不知受用相共抱
T2125_.54.0231a25: 貧。可否之宜智者時鏡。或有寺家不立衆
T2125_.54.0231a26: 食。僧物分以私飡遮他常住。十方邪命但存
T2125_.54.0231a27: 一已。斯乃自行非法。苦報誰代當來
T2125_.54.0231a28: 三十八燒身不合
T2125_.54.0231a29: 諸出家衆内頗有一途。初學之流情存猛
T2125_.54.0231b01: 利。未閑聖典取信先人。將燒指作精勤。
T2125_.54.0231b02: 用然肌爲大福。隨情即作斷在自心。然經
T2125_.54.0231b03: 中所明。事存通俗。己身尚勸供養。何況諸
T2125_.54.0231b04: 餘外財。是故經中但言若人發心。不道出家
T2125_.54.0231b05: 之衆。意者出家之人局乎律藏。戒中無犯方
T2125_.54.0231b06: 得通經。於戒有違未見其可。縱使香臺草
T2125_.54.0231b07: 茂。豈損一莖。曠野獨飢。寧飡半粒。然衆生
T2125_.54.0231b08: 喜見。斯乃俗流。燒臂供養。誠其宜矣。可以
T2125_.54.0231b09: 菩薩捨男捨女。遂遣苾芻求男女以捨之。
T2125_.54.0231b10: 大士捐目捐身。即令乞士將身目而行
T2125_.54.0231b11: 施。仙預斷命。豈律者所爲。慈力捨身。非僧
T2125_.54.0231b12: 徒應作。比聞少年之輩勇猛發心。意謂。燒身
T2125_.54.0231b13: 便登正覺。遂相踵習輕棄其躯。何則十劫百
T2125_.54.0231b14: 劫難得人身。千生萬生雖人罕智。稀聞七
T2125_.54.0231b15: 覺不遇三尊。今既託體勝場。投心妙法。纔
T2125_.54.0231b16: 持一頌。棄沙肌而尚輕。暫想無常。捨塵
T2125_.54.0231b17: 供而寧重。理應堅修戒品酬惠四恩。固想
T2125_.54.0231b18: 定門冀拔三有。小愆大懼。若越深海之護
T2125_.54.0231b19: 浮嚢。行惠堅防。等履薄氷而策奔駿。然
T2125_.54.0231b20: 後憑善友力。臨終助不心驚正念翹懷。當
T2125_.54.0231b21: 來願見慈氏。若希小果。即八聖可求。如學
T2125_.54.0231b22: 大因。則三祇斯始。怱怱自斷躯命。實亦未
T2125_.54.0231b23: 聞其理。自殺之罪事亞初篇矣。撿尋律藏
T2125_.54.0231b24: 不見遣爲。滅愛親説要方。斷惑豈由燒
T2125_.54.0231b25: 已。房中打勢佛障不聽。池内存生尊自稱
T2125_.54.0231b26: 善。破重戒而隨自意。金口遮而不從。以
T2125_.54.0231b27: 此歸心誠非聖教。必有行菩薩行不受律
T2125_.54.0231b28: 儀。亡己濟生固在言外耳
T2125_.54.0231b29: 三十九傍人獲罪
T2125_.54.0231c01: 凡燒身之類各表中誠。或三人兩人。同心結
T2125_.54.0231c02: 契。誘諸初學詳爲勸死。在前亡者自獲偸
T2125_.54.0231c03: 蘭。末後命終定招夷罪。不肯持禁而存欲
T2125_.54.0231c04: 得。破戒求死固守專心曾不窺教。儻
T2125_.54.0231c05: 傍人勸作。即犯針穴之言。若道何不授火。
T2125_.54.0231c06: 便招*折石之過。嗚呼此事誠可愼哉。俗云。
T2125_.54.0231c07: 殺身不如報徳。滅名不如立節。然而投體
T2125_.54.0231c08: 虎。是菩薩之濟苦。割身代鴿。非沙門之
T2125_.54.0231c09: 所爲。以此同科實非其況。聊准三藏略陳
T2125_.54.0231c10: 可不。進退之宜智者詳察。然恒河之内日殺
T2125_.54.0231c11: 幾人。伽耶山邊自殞非一。或餓而不食。或
T2125_.54.0231c12: 上樹投身。斯等迷途。世尊判爲外道。復有
T2125_.54.0231c13: 自刑斷勢。深乖律典。設有將爲非者。恐罪
T2125_.54.0231c14: 不敢相諫。若其縁斯致命。便誤一生大事。
T2125_.54.0231c15: 佛因斯理制而不許。上人通識自不肯爲。
T2125_.54.0231c16: 古徳相傳述之如後
T2125_.54.0231c17: 四十古徳不爲
T2125_.54.0231c18: 且如淨親教師。則善遇法師也
T2125_.54.0231c19: 軌範師則慧智禪師也。年過七歳幸得親
T2125_.54.0231c20: 侍。斯二師者。並太山金輿谷聖人朗禪師所
T2125_.54.0231c21: 造神通寺之大徳也。俗縁在乎徳貝二州
T2125_.54.0231c22: 矣。二徳以爲。山居獨善寡利生之路。乃共
T2125_.54.0231c23: 詣平林俯枕清澗。於土窟寺式修淨居。
T2125_.54.0231c24: 即齊州城西四十里許。營無盡藏食。供養無
T2125_.54.0231c25: 礙。所受檀施咸隨喜捨。可謂四弘誓願。共乾
T2125_.54.0231c26: 坤而罔極。四攝廣濟。等塵沙而不窮。敬修
T2125_.54.0231c27: 寺宇盛興福業。略叙法師之七徳焉
T2125_.54.0231c28: 一法師之博聞也。乃正窺三藏傍睇百家。
T2125_.54.0231c29: 兩學倶兼六藝通備。天文地理之術。陰陽暦
T2125_.54.0232a01: 算之奇。但有經心則妙貫神府。洋洋慧海。
T2125_.54.0232a02: 竟瀉流而罔竭。粲粲文囿。鎭敷榮而弗萎。
T2125_.54.0232a03: 所制文藻及一切經音。并諸字書。頗傳於世。
T2125_.54.0232a04: 毎自言曰。我若不識則非是字。二法師之多
T2125_.54.0232a05: 能也。巧篆籀善鍾張。聽絲桐若子期之
T2125_.54.0232a06: 驗山水。運斤斧等匠石之去飛泥。哲人
T2125_.54.0232a07: 不器斯之謂也
T2125_.54.0232a08: 三法師之聰慧也。讀涅槃經一日便遍。初
T2125_.54.0232a09: 誦斯典四月部終。研味幽宗妙探玄旨。教
T2125_.54.0232a10: 小童則誘之以半字。誠無按劍之疑。授大
T2125_.54.0232a11: 機則瀉之於完器。實有捧珍之益。昔
T2125_.54.0232a12: 隨季道銷。法師乃梗遷楊府。諸僧見説咸
T2125_.54.0232a13: 云魯漢。體多貢卦。遂令法師讀涅槃經。遣
T2125_.54.0232a14: 二小師將箸隨句。法師于時慷慨喉吻激
T2125_.54.0232a15: 揚音旨。旦至日角三帙已終。時人莫不慶
T2125_.54.0232a16: 讃請休嗟歎希有。此乃衆所共知非私讃
T2125_.54.0232a17: 也。四法師之度量也。但有市易隨索隨酬。無
T2125_.54.0232a18: 論高下曾不減價。設有計直到還。亦不更
T2125_.54.0232a19: 受。時人以爲雅量超群也。五法師之仁愛
T2125_.54.0232a20: 也。重義輕財遵菩薩行。有人從乞咸不逆
T2125_.54.0232a21: 言。日施三文是所常願。又曾於隆冬之月。
T2125_.54.0232a22: 客僧道安冒雪遠行腨足皆破。停村數日潰
T2125_.54.0232a23: 爛膿流。村人車載送至寺所。法師新造一
T2125_.54.0232a24: 帔。纔始擐體。出門忽見。不覺以帔掩其膿
T2125_.54.0232a25: 血。傍人止之曰。宜覓故物莫汚新者。法
T2125_.54.0232a26: 師曰。交濟嚴苦何暇求餘。時人見聞莫不
T2125_.54.0232a27: 深讃。雖復事非過大。而能者固亦尠矣。六
T2125_.54.0232a28: 法師之策勵也。讀八部般若。各並百遍。
T2125_.54.0232a29: 轉一切經。屡訖終始。修淨方業日夜翹
T2125_.54.0232b01: 勤。瑩佛僧地希生不動。大分塗跣恐損衆
T2125_.54.0232b02: 生。運想標心曾無懈替。掃灑香臺。類安養
T2125_.54.0232b03: 之蓮開九品。莊嚴經室。若鷲嶺之天雨四
T2125_.54.0232b04: 華。其有見者。無不讃歎功徳。躬自忘倦畢
T2125_.54.0232b05: 命爲期。又轉讀之餘。念阿彌陀佛。四儀無
T2125_.54.0232b06: 闕寸影非空。計小豆粒可盈兩載。弘濟之
T2125_.54.0232b07: 端固非一品。七法師之知命也。法師將終。
T2125_.54.0232b08: 先一年内所有文章雜書史等。積爲大聚
T2125_.54.0232b09: 裂作紙泥。寺造金剛兩躯以充其用。門人
T2125_.54.0232b10: 進而諫曰。尊必須紙。敢以空紙換之。師曰。
T2125_.54.0232b11: 耽著斯文久來誤我。豈於今日而誤他哉。
T2125_.54.0232b12: 譬乎令飡鴆毒指徑嶮途。其未可也。廢
T2125_.54.0232b13: 正業習傍功。聖開上品耽成大過。己所不
T2125_.54.0232b14: 欲勿施他矣。門徒稱善而退。其説文及字
T2125_.54.0232b15: 書之流。幸蒙曲賜。乃垂誨曰。汝略披經史。
T2125_.54.0232b16: 文字薄識。宜可欽情勝典勿著斯累。將欲
T2125_.54.0232b17: 終時先告門人曰。吾三數日定當去矣。然
T2125_.54.0232b18: 於終際必抱掃箒而亡。我之餘骸當遺廣
T2125_.54.0232b19: 澤。後於晨朝俯臨清澗。蕭條白楊之下。彷
T2125_.54.0232b20: 徨緑篠之側。孑然獨坐執篲而終。門人慧
T2125_.54.0232b21: 力禪師。侵明就謁。怪聲寂爾。乃將手親附。
T2125_.54.0232b22: 但見熱氣衝頭足手倶冷。遂便大哭四遠咸
T2125_.54.0232b23: 集。于時法侶悲啼。若金河之流血灑地。俗
T2125_.54.0232b24: 徒號慟。等玉嶺之摧碎明珠。傷道樹之早
T2125_.54.0232b25: 凋。歎法舟之遽沒。窆於寺之西園。春秋六
T2125_.54.0232b26: 十三矣。身亡之後。縁身資。具但有三衣及故
T2125_.54.0232b27: 鞋履二兩并隨宜臥具而已。法師亡日。淨
T2125_.54.0232b28: 年十二矣。大象既去無所依投。遂棄外書
T2125_.54.0232b29: 欽情内典。十四得霑緇侶。十八擬向西天。
T2125_.54.0232c01: 至三十七方遂所願。淨來日就墓辭禮。于
T2125_.54.0232c02: 時已霜林半拱宿草填塋。神道雖疎。展如
T2125_.54.0232c03: 在之敬。周環企望。述遠渉之心。冀福利於
T2125_.54.0232c04: 幽靈。報慈顏之厚徳矣。禪師則專意律儀
T2125_.54.0232c05: 澄心定瀲。晝夜勤六時而不倦。旦夕引四
T2125_.54.0232c06: 輩而忘疲。可謂處亂非諠鬧而逾靜。道
T2125_.54.0232c07: 俗咸委非曲親也。誦法華經六十餘載毎
T2125_.54.0232c08: 日一周。計二萬餘遍。縱經隋季版蕩逐命波
T2125_.54.0232c09: 遷。然此契心曾無有癈。現得六根清善四
T2125_.54.0232c10: 大平和。六十年中了無他疾。毎俯澗誦經。
T2125_.54.0232c11: 便有靈禽萃止。堂隅轉讀。則感鳴鷄就聽。
T2125_.54.0232c12: 善縁情體音律。尤精草隷唱導無盡。雖
T2125_.54.0232c13: 不存心外典。而天縱其然。所造六度頌。及
T2125_.54.0232c14: 發願文。並書於土窟寺燈臺矣。乃虔心潔淨
T2125_.54.0232c15: 寫法華經。極銓名手盡其上施。含香吐氣
T2125_.54.0232c16: 清淨洗浴。忽於經上爰感舍利。經成乃帖
T2125_.54.0232c17: 以金字。共銀鉤而合彩。盛之寶函。與玉
T2125_.54.0232c18: 軸。而交映
T2125_.54.0232c19: 駕幸太山。天皇知委請。將入内供養。斯二
T2125_.54.0232c20: 師者。即是繼踵先聖朗禪師之後也。朗禪師
T2125_.54.0232c21: 乃現生二秦之時。揚聲五衆之表。分身受供。
T2125_.54.0232c22: 身流供者之門。隨事導機。事愜機情之願。
T2125_.54.0232c23: 但爲化超物外。故以神通而命寺焉。神徳
T2125_.54.0232c24: 難思。廣如別傳所載。當是時也君王稽首
T2125_.54.0232c25: 僚庶虔心。初欲造寺。創入則見虎叫北川。
T2125_.54.0232c26: 將出復聞馬鳴南谷。天井汲水而不減天
T2125_.54.0232c27: 倉去米而隨平。雖神跡久湮。而餘風未殄。
T2125_.54.0232c28: 及親教二師。并餘住持大徳明徳禪師等。並
T2125_.54.0232c29: 可謂善閑律意妙體經心。燒指焚肌曾無
T2125_.54.0233a01: 此教。門徒訓匠制不許爲。並是親承固非
T2125_.54.0233a02: 傳説
T2125_.54.0233a03: 又復詳觀往哲側聽前規。自白馬停轡之
T2125_.54.0233a04: 初。青象挂鞍之後。騰蘭啓曜。作神州之日
T2125_.54.0233a05: 月。會顯垂則。爲天府之津梁。安遠則虎踞
T2125_.54.0233a06: 於江漢之南。休勵乃鷹揚於河濟之北。法徒
T2125_.54.0233a07: 紹繼慧瀲猶清。俗士讃稱芳塵靡歇。曾未聞
T2125_.54.0233a08: 遣行燒指。亦不見令使焚身。規鏡目前智
T2125_.54.0233a09: 者詳悉
T2125_.54.0233a10: 又禪師毎於閑夜見悲齠丱曲申進誘。或
T2125_.54.0233a11: 調言於黄葉。令蠲憶母之憂。或喩説於烏
T2125_.54.0233a12: 禽。希懷報養之徳。汝可務紹隆三寶令使
T2125_.54.0233a13: 不絶莫縱心於百氏而虚棄一生。既而童
T2125_.54.0233a14: 年十歳。但領其言而未閑深旨。毎至五更
T2125_.54.0233a15: 就室參請。禪師必將慈手賜撫弱肩。實
T2125_.54.0233a16: 如慈母之育赤子。或飡甘饍多輟味見貽。
T2125_.54.0233a17: 但有取求無違所請。法師乃恩勵父嚴。
T2125_.54.0233a18: 禪師則慈申母愛。天性之重誠無以加。及至
T2125_.54.0233a19: 年滿進具。還以禪師爲和上。既受戒已。
T2125_.54.0233a20: 忽於清夜行道之際。燒香垂涕而申誨曰。
T2125_.54.0233a21: 大聖久已涅槃。法教訛替。人多樂受少有持
T2125_.54.0233a22: 者。汝但堅心重禁。莫犯初篇。餘有罪愆設
T2125_.54.0233a23: 令犯者。吾當代汝入地獄受之。燒指燒身
T2125_.54.0233a24: 不應爲也。進奉旨日幸蒙慈悲。賜以聖戒
T2125_.54.0233a25: 隨力竭志。敢有虧違雖於小罪有懷大
T2125_.54.0233a26: 懼。於是五稔之間精求律典。礪律師之文
T2125_.54.0233a27: 疏。頗議幽深。宣律師之鈔述。竊談中旨。既
T2125_.54.0233a28: 識持犯。師乃令講一遍。方聽大經。乞食一
T2125_.54.0233a29: 飡長坐不臥。雖山寺村遙。亦未曾有廢。毎
T2125_.54.0233b01: 想大師慈訓。不覺流涙何從。方驗菩薩之
T2125_.54.0233b02: 恩濟苦類。投炎熾之大火。長者之悲念窮
T2125_.54.0233b03: 子。窺迮隘之小門。*固非是謬。毎親承足
T2125_.54.0233b04: 下不行遠聽。便賜告曰。我目下且有餘人
T2125_.54.0233b05: 給侍。勿廢聽讀而空住於此。乃杖錫東魏。
T2125_.54.0233b06: 頗沈心於對法。攝論。負笈西京。方閲想於
T2125_.54.0233b07: 倶舍唯識。來日從京重歸故里。親請大師
T2125_.54.0233b08: 曰。尊既年老情希遠遊。追覽未聞冀有弘
T2125_.54.0233b09: 益。未敢自決。師乃流誨曰。爾爲大縁時
T2125_.54.0233b10: 不可再。激於義理豈懷私戀。吾脱存也
T2125_.54.0233b11: 見爾傳燈。宜即可行勿事留顧。觀禮聖蹤
T2125_.54.0233b12: 我實隨喜。紹隆事重爾無間然。既奉慈聽
T2125_.54.0233b13: 難違上命。遂以咸亨二年十一月。附舶廣
T2125_.54.0233b14: 州擧帆南海。縁歴諸國*振錫西天。至咸
T2125_.54.0233b15: 亨四年二月八日。方達耽摩立底國。即東印
T2125_.54.0233b16: 之海口也。停至五月。逐伴西征。至那爛
T2125_.54.0233b17: 陀及金剛座。遂乃周禮聖蹤旋之佛誓耳。
T2125_.54.0233b18: 可謂大善知識能全梵行。調御誠教斯豈爽
T2125_.54.0233b19: 歟。大師乃應物挺生。爲代模範親自提奬
T2125_.54.0233b20: 以至成人。若海査之遇將一目。即生
T2125_.54.0233b21: 之幸會二師也。夫以小善小惠。尚播美於
T2125_.54.0233b22: 絃歌。況大智大恩。而不傳於文讃。云爾
T2125_.54.0233b23:     令哉父母 曠劫相持 粤我齠齓
T2125_.54.0233b24:     携就明師 童年尚小 輟愛抽悲
T2125_.54.0233b25:     學而時習 杖徳箴規 儔命兩曜
T2125_.54.0233b26:     比徳雙儀 礪我慧鍔 長我法肌
T2125_.54.0233b27:     提携鞠育 親誨忘疲 中宵廢寢
T2125_.54.0233b28:     日旰停飢 上徳不徳 遠而莫知
T2125_.54.0233b29:     埋光岱嶺 蘊徳齊涯 洋洋慧海
T2125_.54.0233c01:     欝欝禪枝 文藻粲粲 定彩曦曦
T2125_.54.0233c02:     磨而不磷 涅而不緇 坐遷表異
T2125_.54.0233c03:     鷄聽彰奇 年在弱歳 一留一遺
T2125_.54.0233c04:     所有福業 並用熏資 酬恩死別
T2125_.54.0233c05:     報徳生離
T2125_.54.0233c06:   願在在遭會而延慶 代代奉訓以成褫
T2125_.54.0233c07: 積義利乎同岳 委淨定也如池
T2125_.54.0233c08: 冀龍花之初會 聽慈氏之玄漪 遍四
T2125_.54.0233c09: 生而運想 滿三大之長祇
T2125_.54.0233c10: 恐聞者以爲憑虚。聊疎法師之所製。大師曾
T2125_.54.0233c11: 因二月十五日。法俗咸詣南山朗公聖迹之
T2125_.54.0233c12: 所。觀天倉天井之異。禮靈龕靈廟之奇。不
T2125_.54.0233c13: 遠千里盛興供養。于時齊王下文學。悉萃
T2125_.54.0233c14: 於此。倶懷筆海並擅文峯。各競嚢錐咸矜
T2125_.54.0233c15: 匱玉。欲詠朗公之廟像共。推法師以爲
T2125_.54.0233c16: 先作。師乃不讓當仁。江池先溢援翰寫壁。
T2125_.54.0233c17: 曾不停毫。走筆成篇了無加點詩曰
T2125_.54.0233c18: 上聖光茂烈。英猷暢溟海。空谷自棲遲。榮
T2125_.54.0233c19: 命虚相待。萬古山川曠。千年人代改。眞識了
T2125_.54.0233c20: 無生。徒見丹青在。諸文士既覩法師之製。倶
T2125_.54.0233c21: 懷内恧之心。或閣筆於松枝。或投硯於巖
T2125_.54.0233c22: 曲。僉曰。西施顯貌。嫫母何顏。才子如林。竟
T2125_.54.0233c23: 無一和耳。所餘文章具如別集
T2125_.54.0233c24: 義淨敬白大周諸大徳。或曾聽受虚筵。或諮
T2125_.54.0233c25: 論法義。或相知弱冠。或通懷中年。咸悉大者
T2125_.54.0233c26: 南。小者千萬。所列四十條。論要略事。凡
T2125_.54.0233c27: 此所録。並是西方師資現行。著在聖言。非
T2125_.54.0233c28: 是私意。夫命等逝川朝不謀夕。恐難面叙
T2125_.54.0233c29: 致此先陳。有暇時尋幸昭遠意。斯依薩
T2125_.54.0234a01: 婆多。非餘部矣
T2125_.54.0234a02: 重曰
T2125_.54.0234a03: 敬陳令則。恢乎大猷。咸依聖教。豈曰情求。
T2125_.54.0234a04: 恐難面謁。寄此先酬。幸願撃轅不棄。芻蕘
T2125_.54.0234a05: 見收。追蹤百代。播美千秋。實望齊鷲峯
T2125_.54.0234a06: 於少室。並王舍於神州
T2125_.54.0234a07: 南海寄歸内法傳卷第四
T2125_.54.0234a08:
T2125_.54.0234a09:
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