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釋氏要覽 (No. 2127_ 道誠集 ) in Vol. 54 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 [行番号:有/無] [返り点:有/無] [CITE]
T2127_.54.0294a01: 謝安王文度等。爲文學之友。孫綽曰。深通内 T2127_.54.0294a02: 外。才華贍逸。其在開乎 T2127_.54.0294a03: 寒松 惠隆。學窮義理。宋代名賢多爲交友。 T2127_.54.0294a04: 而節操容貌。有若寒松。時周顆。謂曰隆法 T2127_.54.0294a05: 師蕭散森疎。若霜下松竹 T2127_.54.0294a06: 碧雲 慧休。姓湯。工於風雅。甞吟詩曰。日暮
T2127_.54.0294a09: 參達磨立在雪中 T2127_.54.0294a10: 撒被 高僧惠韶。學於綽公。獨貧于衆。撒被 T2127_.54.0294a11: 寫論。忍寒聽講。大曉文義 T2127_.54.0294a12: 擁塵 道超。苦學。獨居一室。以儒釋經典環 T2127_.54.0294a13: 座。手不釋卷。任塵擁室。時中書呉群問曰。 T2127_.54.0294a14: 虫鳴塵擁。安得無忤。超曰䖝聲足代蕭管。 T2127_.54.0294a15: 塵土滿室未暇掃也 T2127_.54.0294a16: 擬書 高僧法雅。善内外學。多俗士咨禀。以 T2127_.54.0294a17: 經義難解雅。將比擬外書爲生解之。例謂 T2127_.54.0294a18: 之挌義 T2127_.54.0294a19: 徳香 増一經云。有妙香三種。謂多聞香戒 T2127_.54.0294a20: 香。施香。此三香逆風順風無不聞之最勝 T2127_.54.0294a21: 無等 T2127_.54.0294a22: 道風 寶林傳云。祖師難提至摩提國一日 T2127_.54.0294a23: 有風西來。占曰此道風也。必有道人至。果 T2127_.54.0294a24: 得伽耶舍多至 T2127_.54.0294a25: 變薤 法苑云。弘始三年。姚興園中植葱。一 T2127_.54.0294a26: 日皆變爲薤。占之。合有智人至果得羅什 T2127_.54.0294a27: 法師來 T2127_.54.0294a28: 學者二患 肇法師云。雖解深義。未爲心用。 T2127_.54.0294a29: 尊己慢人。不能誨益此學者之外患也。因 T2127_.54.0294b01: 其所解。而取相分別。雖曰爲解。未合眞解。 T2127_.54.0294b02: 此學者之内患也 T2127_.54.0294b03: 無錢決貨 法苑云論衡曰。手中無錢之市 T2127_.54.0294b04: 決貨。貨主必不與也。夫胸中無學。亦猶手 T2127_.54.0294b05: 中無錢也 T2127_.54.0294b06: 炳燭 説苑云。晋平公問師曠曰。吾年七十 T2127_.54.0294b07: 欲學恐已暮矣。對曰暮何不炳燭乎。臣聞。 T2127_.54.0294b08: 少而學者如日出之陽。壯而學者。如日中 T2127_.54.0294b09: 之光。老而學者。如炳燭之明。孰與昧行乎。 T2127_.54.0294b10: 平公曰善哉 T2127_.54.0294b11: 誡 法苑云。今有淺學之人。自謂智出於衆。 T2127_.54.0294b12: 起大憍慢。放誕形容。滅一切。籠罩天地。 T2127_.54.0294b13: 箕踞於師長之前。叱吒於尊者之側。道本 T2127_.54.0294b14: 和合。恭順爲僧。既心貌乖返。豈成寶也。愼 T2127_.54.0294b15: 之哉 T2127_.54.0294b16: 釋氏要覽卷中 T2127_.54.0294b17: T2127_.54.0294b18: T2127_.54.0294b19: T2127_.54.0294b20: T2127_.54.0294b21: 錢塘月輪山居講經論 T2127_.54.0294b22: 賜紫沙門釋道誠 述 T2127_.54.0294b23: 説聽躁靜諍忍入衆 T2127_.54.0294b24: 擇友住持雜紀贍病 T2127_.54.0294b25: 送終 T2127_.54.0294b26: 説 聽 T2127_.54.0294b27: 説 毘奈耶律云。説者。彰表開導之義也。今 T2127_.54.0294b28: 稱講者。説文云。講和解論議。廣雅云。讀 T2127_.54.0294b29: 也。顧野王云。解説談議也。訓誥也 T2127_.54.0294c01: 聽 唯識論云。謂耳根發識領受。曰聞也。即 T2127_.54.0294c02: 沈思靜意。屬耳於法也○法苑云。有三品。 T2127_.54.0294c03: 以神聽爲上以心聽爲中。以耳聽爲下 T2127_.54.0294c04: 説聽二難 中觀論云。眞法及説者聽者難 T2127_.54.0294c05: 得故○涅槃經云。一樂説難。二樂聞難 T2127_.54.0294c06: 法師升高座 十住婆沙論云。欲升高座。先 T2127_.54.0294c07: 應恭敬禮拜大衆。然後升 T2127_.54.0294c08: 法師心 大法炬陀羅尼經云。夫法師者。常 T2127_.54.0294c09: 應如是用。惟我今所處。即如來師子之座。 T2127_.54.0294c10: 宜應忍默慈慜。愛語謙下。將護衆心。若懷 T2127_.54.0294c11: 嗔妬。心存勝負獲大重罪。慈心説法成大 T2127_.54.0294c12: 功徳。能令佛法久住於世。凡所生處。常得 T2127_.54.0294c13: 値佛。能消種種供養。應慚愧。勿生貪心。不 T2127_.54.0294c14: 得我慢。無令消滅施主善根 T2127_.54.0294c15: 法師八種言 瑜伽論云。一可喜樂言。二善 T2127_.54.0294c16: 開發言。三喜識難言。四善分㭊言。五善順 T2127_.54.0294c17: 入言。六引餘證言。七勝辯才言。八隨宗 T2127_.54.0294c18: 言 T2127_.54.0294c19: 語有八支 顯揚論云。一美妙語。二顯了語。
T2127_.54.0294c23: 爲人説者。法墮地獄○十誦律云。若自解 T2127_.54.0294c24: 未明。於法有疑者。則不得爲人説。恐有 T2127_.54.0294c25: 錯傳之失。彼此得罪○華嚴經云。於甚深 T2127_.54.0294c26: 法心生慳悋。有堪化者。而不爲説。若得財 T2127_.54.0294c27: 利恭敬供養。雖非法器。而強爲説 T2127_.54.0294c28: 自大憍人 未曾有經云。若多少有徳。自大 T2127_.54.0294c29: 以憍人。如彼盲執燭照彼不自明 T2127_.54.0295a01: 講説三益 十地論云。説法利他有三時益。 T2127_.54.0295a02: 一聞時。二修行時。三轉生時 T2127_.54.0295a03: 説者五福報 賢者五福經云。説法得五福。 T2127_.54.0295a04: 一當生長壽。由聽者不殺故。二得大富。由 T2127_.54.0295a05: 聽者不盜故。三得端正。由聽者和氣故。四 T2127_.54.0295a06: 得名譽由聽者歸依三寶故。五得聰明。由 T2127_.54.0295a07: 聽者曉了妙慧故 T2127_.54.0295a08: 講堂制 佛本行經云。時比丘集一堂内。有 T2127_.54.0295a09: 二比丘説法。是故相妨。即造二堂。以比近 T2127_.54.0295a10: 故迭相誘引往來交雜亂衆佛制。今後不 T2127_.54.0295a11: 得共一堂。及二堂相近。亦不得彼堂來此
T2127_.54.0295a14: 法時。有羅刹女名愛欲。常來惑法師。令心 T2127_.54.0295a15: 散亂。是故説法處。常須置如來像。香華供養。 T2127_.54.0295a16: 勿令斷絶。彼羅刹女。見已即自迷亂。不能爲 T2127_.54.0295a17: 障 T2127_.54.0295a18: 講處念經 梁僧旻法師。講次謂衆曰。昔彌 T2127_.54.0295a19: 天道安毎講。於定座後。常使都講。爲含靈 T2127_.54.0295a20: 轉經。此事久廢。既是前修。欲屈大衆。各誦 T2127_.54.0295a21: 觀音經一卷。於是闔座忻然。遠近相習耳。 T2127_.54.0295a22: 今亦念佛是也 T2127_.54.0295a23: 學肆 肆者。所以陳貨鬻之物也。因後漢張 T2127_.54.0295a24: 揩。字公超學徒隨之。所居爲市故。今學處 T2127_.54.0295a25: 稱肆焉 T2127_.54.0295a26: 省 釋氏呼學院爲省者。高僧傳云。佛陀耶 T2127_.54.0295a27: 舍初至。姚興別立新省於逍遙園待之。韻 T2127_.54.0295a28: 注云。省署也 T2127_.54.0295a29: 絳帳 絳赤色也。范曄後漢書云。馬融達生 T2127_.54.0295b01: 任性不拘儒者之節。常坐高堂施絳帳。前 T2127_.54.0295b02: 授生徒。後列女樂。或稱馬帳○又晋書宣 T2127_.54.0295b03: 文君宋氏。即韋逞母也。立講堂。隔絳紗幔
T2127_.54.0295b06: 峻。解行並高。領徒千人。凡有升堂。入室者 T2127_.54.0295b07: 皆號登龍門 T2127_.54.0295b08: 籌室 寶林傳云。西天第五祖優波毱多有
T2127_.54.0295b12: 之
T2127_.54.0295b16: 枳園寺法彪。爲都講。彪先擧一問帝。方皷 T2127_.54.0295b17: 舌端。載索載徴。隨問隨答○晋支遁至越 T2127_.54.0295b18: 王義之請講維摩經。以許詢爲都講。詢發 T2127_.54.0295b19: 一問。衆謂遁無以答遁答一義。衆謂詢無 T2127_.54.0295b20: 所難。今之都講。但擧唱經文。而亡撃問也」 T2127_.54.0295b21: 講僧始 講經。即曹魏時朱士行講道行般 T2127_.54.0295b22: 若爲始也。尼講。以東晋道馨。講法華維摩 T2127_.54.0295b23: 二經爲始也。講律。即元魏世法聰爲始。聰 T2127_.54.0295b24: 但手披目閲。敷揚四分律。有門人道覆。旋 T2127_.54.0295b25: 聽旋抄。漸成䟽焉。講論。即羅什授嵩法師 T2127_.54.0295b26: 成實論。爲始也 T2127_.54.0295b27: 法器 廣百論云。要具三徳名法器。一禀性 T2127_.54.0295b28: 柔和無有偏黨。常自審察。不貪己利。二常 T2127_.54.0295b29: 希勝解。求法無厭。不守己分。而生喜足。三 T2127_.54.0295c01: 爲性聰惠於善惡言。能正了知得失差別。 T2127_.54.0295c02: 若無如是。三徳雖有。師資終無勝利 T2127_.54.0295c03: 人中師子 治禪經後序云。天竺大乘沙門 T2127_.54.0295c04: 佛陀斯那天才特拔。諸國獨歩内外綜博。 T2127_.54.0295c05: 無籍不練。世人咸曰。人中師子 T2127_.54.0295c06: 法匠 齊高僧僧印善講經論。稱法匠
T2127_.54.0295c09: 人號才童。今安公可曰義少 T2127_.54.0295c10: 四海論主 隋高僧敬脱稱也
T2127_.54.0295c13: 之 T2127_.54.0295c14: 壽光學士 梁惠超學經論。明解宏達愽瞻 T2127_.54.0295c15: 内外。武帝勅爲壽光殿學士 T2127_.54.0295c16: 經論元匠 梁僧盛講衆經論。爲時元匠。特
T2127_.54.0295c19: 講經天花墜 梁法雲講次天華散墜。又唐 T2127_.54.0295c20: 西京勝光寺道宗講時天華施遶講堂飛流 T2127_.54.0295c21: 戸内。但不委地。久之還無 T2127_.54.0295c22: 説律山峰落 智文善講律。方擧麈尾。兩箇 T2127_.54.0295c23: 山峯倶落 T2127_.54.0295c24: 聰明釋子 羅什謂姚興曰。融公是聰明釋 T2127_.54.0295c25: 子 T2127_.54.0295c26: 摽表道人 曇影姚興禮重見其超拔群士 T2127_.54.0295c27: 毎謂羅什曰。影法師眞爲此國風流摽表 T2127_.54.0295c28: 之道人矣
T2127_.54.0296a03: 乘輿 T2127_.54.0296a04: 金師子座 鳩摩羅什。秦云。童壽。昔在龜茲 T2127_.54.0296a05: 王。爲造金師子座。以大秦錦褥鋪之。請什 T2127_.54.0296a06: 坐説法 T2127_.54.0296a07: 學者爲四事墮落 法律三昧經云。一學不 T2127_.54.0296a08: 知善權方便。輕慢師友。無有一心。其意數 T2127_.54.0296a09: 轉。二學不精進。無有道力。但貪名譽。望人 T2127_.54.0296a10: 敬待。三學所事師。不念勤苦當得成就。虚 T2127_.54.0296a11: 飾貢高。四學好道反持異術。比佛深經。言 T2127_.54.0296a12: 道同等○菩薩戒經云。爲名譽聚徒。名魔 T2127_.54.0296a13: 弟子 T2127_.54.0296a14: 躁 靜 T2127_.54.0296a15: 貪 瑜伽論云。於諸境界。深起耽著名貪。諸 T2127_.54.0296a16: 煩惱中。貪爲最勝○阿毗達磨論云。貪者。
T2127_.54.0296a19: 還果。一法者貪也○六度集經云。佛因中 T2127_.54.0296a20: 曾作鴿王。誡諸鴿曰。佛經衆戒。貪爲元首。 T2127_.54.0296a21: 貪以致榮者。猶餓夫獲毒饍得志之樂其 T2127_.54.0296a22: 久若電。衆苦困己。其有億載 T2127_.54.0296a23: 欲 希須爲義。雜阿含經云。佛言。若衆生所 T2127_.54.0296a24: 有苦生彼一切。皆以欲爲本○増一經云。 T2127_.54.0296a25: 欲生諸煩惱欲爲生苦本○瑜伽云。諸煩 T2127_.54.0296a26: 惱中貪爲最勝於貪中。欲貪爲勝。生諸苦 T2127_.54.0296a27: 故。集論云。此法生時相不寂靜。由此生故
T2127_.54.0296b01: 爲一切大衆上首令一切僧隨我令四衆皆 T2127_.54.0296b02: 供養恭敬讃歎尊重我若爲説法皆信受令 T2127_.54.0296b03: 我大得衣食屋宅等。二大欲。若比丘生欲 T2127_.54.0296b04: 心當令四衆知我得初住乃至四無礙智爲 T2127_.54.0296b05: 利養故。三欲欲。若比丘欲生梵天乃至刹 T2127_.54.0296b06: 利家得自在故 T2127_.54.0296b07: 五欲 謂。色聲香味觸也。智論云。五欲名華 T2127_.54.0296b08: 箭。又名五箭。破種種善事故。行者當訶云。 T2127_.54.0296b09: 哀哉衆生。常爲五欲所惱。而求不已。將墜 T2127_.54.0296b10: 大𡊬。得之轉劇。如火炙疥。五欲無益。如狗 T2127_.54.0296b11: 咬骨。五欲増諍。如鳥競肉。五欲燒人。如逆 T2127_.54.0296b12: 風執炬。五欲害人。如踐毒蛇。五欲無實。如 T2127_.54.0296b13: 夢所得。五欲不久。如假借須臾。此五欲。得 T2127_.54.0296b14: 暫時樂。失時大苦○雜阿含云。聞陀梵志 T2127_.54.0296b15: 問阿難言。汝以何義於佛教出家。答爲斷 T2127_.54.0296b16: 惡生善。故又問斷何惡。答斷貪欲瞋癡。問 T2127_.54.0296b17: 此有何過患。答欲愛染著。能生惱亂於現 T2127_.54.0296b18: 在世増長惡法憂悲苦惱由之。而生未來 T2127_.54.0296b19: 世中亦復如是 T2127_.54.0296b20: 苦 逼迫爲性。由彼貪欲乃生苦故○佛地 T2127_.54.0296b21: 論云。惡事有二種。一者衆生。二者土地。且 T2127_.54.0296b22: 衆生有八苦。一生苦。二老苦。三病苦。四死 T2127_.54.0296b23: 苦。五愛別離苦。六所求不得苦。七寃憎 T2127_.54.0296b24: 會苦。八憂悲苦。二土地者。如説國土多寒 T2127_.54.0296b25: 多熱。無救護。多飢多病等○法句經云。天 T2127_.54.0296b26: 下之苦。莫過有身。飢渇寒熱。瞋恚驚怖。色 T2127_.54.0296b27: 欲怨禍。皆由於身。夫身者衆苦之本。禍患 T2127_.54.0296b28: 之源。勞心極慮。憂畏萬端。三界蠕動。更苦 T2127_.54.0296b29: 殘害。吾我縛著。生死不息。皆由於身與欲。 T2127_.54.0296c01: 離世當求寂滅。攝心守正。怕然無想。可 T2127_.54.0296c02: 得泥洹。此最爲樂○身苦偈云。乘騎疲極 T2127_.54.0296c03: 故。求索住立處。住立疲極故。求索坐息 T2127_.54.0296c04: 處。坐久疲極故。求索安臥處。衆苦從作生。 T2127_.54.0296c05: 初樂後則苦。視瞬息出入。屈身坐臥起行 T2127_.54.0296c06: 立。及往來。此事無不苦 T2127_.54.0296c07: 五畏 佛地論云。一不活畏。二惡名畏。三死
T2127_.54.0296c10: 亦無怖
T2127_.54.0296c14: 現前誹撥名毀。不現前讃美名譽。現前讃 T2127_.54.0296c15: 美名稱。現前誹撥名譏。逼惱身心名苦。適 T2127_.54.0296c16: 悦身心名樂 T2127_.54.0296c17: 少欲知足 師子吼菩薩問云。少欲知足。有 T2127_.54.0296c18: 何差別。佛言。少欲者。不求不取。知定者。 T2127_.54.0296c19: 得少不悔恨○正法念處經云。沙門法中 T2127_.54.0296c20: 第一勝者。所謂知足○婆沙論云。佛法以 T2127_.54.0296c21: 少欲爲本。爲俗利故。則道利不成○遺教 T2127_.54.0296c22: 經云。比丘當知。多欲之人。多求利故。苦惱 T2127_.54.0296c23: 亦多。少欲之人。無求無取。則無此患。少欲 T2127_.54.0296c24: 能生諸功徳。則無諂曲以來人意。少欲者。 T2127_.54.0296c25: 心則坦然無所憂懼。觸事有餘。比丘爲脱 T2127_.54.0296c26: 諸苦惱。當觀知足之法。則是富樂安隱之 T2127_.54.0296c27: 處 T2127_.54.0296c28: 四歡喜灋 一・儉素歡喜。能引少欲樂。二・積 T2127_.54.0296c29: 集梵行歡喜。能引遠離樂。三・元悔歡喜。能 T2127_.54.0297a01: 引三摩地樂。四・樂斷樂修歡喜。能引三菩 T2127_.54.0297a02: 提樂 T2127_.54.0297a03: 釋子須信唯識相分 凡富貴貧賤好醜得 T2127_.54.0297a04: 失。皆是過去自造善惡業種子。總別依正 T2127_.54.0297a05: 果也。皆由第八識相分所變。故云。相分已 T2127_.54.0297a06: 定。鬼神不能移也○優婆塞戒經云智者 T2127_.54.0297a07: 了知是業果。云何説言時節星宿自在天 T2127_.54.0297a08: 作耶。若是時節星宿因縁者。天下有同時 T2127_.54.0297a09: 同宿生。云何復有一人受苦。一人受樂。一 T2127_.54.0297a10: 人是男。一人是女耶○正法念經云。善不 T2127_.54.0297a11: 善業。衆生自作。非星宿作 T2127_.54.0297a12: 靜 能斷金剛論云。定名靜以得禪者説名 T2127_.54.0297a13: 寂靜。寂靜有二種。一心寂靜。二身寂靜。 T2127_.54.0297a14: 今以四句料簡。一有身欲寂靜。而心不寂 T2127_.54.0297a15: 靜。謂貪欲比丘林下坐禪。二・有心寂靜而 T2127_.54.0297a16: 身不寂靜。謂。無貪瞋比丘親近王臣。三・有 T2127_.54.0297a17: 身心倶寂靜。謂。諸聖人。四身心倶不寂靜。 T2127_.54.0297a18: 謂凡夫 T2127_.54.0297a19: 三摩提 智論云。一切禪定攝心。皆名三摩 T2127_.54.0297a20: 提。秦言正心行處。謂是心從無始已來。常 T2127_.54.0297a21: 曲不端。得是正心行處。心則端直。如蛇入 T2127_.54.0297a22: 竹筒内 T2127_.54.0297a23: 禪 阿毗曇論云。阿名禪。答謂以斷結正觀。 T2127_.54.0297a24: 名禪 T2127_.54.0297a25: 坐禪 三千威儀經云。坐禪有十事。一・當隨 T2127_.54.0297a26: 時。謂四時也。二・得安床。謂禪床也。三・軟 T2127_.54.0297a27: 座。毛座也。四・閑處・謂山間樹下也。五・得 T2127_.54.0297a28: 善知識謂好伴也。六・善檀越。謂不外求也。 T2127_.54.0297a29: 七・善意謂能觀也。八・善藥謂伏意也。九・ T2127_.54.0297b01: 能服藥。謂不念萬物也。十・得善助。謂畜禪 T2127_.54.0297b02: 帶也
T2127_.54.0297b05: 膝令不動。故爲乍習坐禪易倦。用此檢身 T2127_.54.0297b06: 助力故。名善助。用罷屏處藏之 T2127_.54.0297b07: 禪鎭 木版爲之。形量似笏。中作孔。施細串 T2127_.54.0297b08: 於耳下。頭戴去額四指。坐禪人。若昏睡頭 T2127_.54.0297b09: 傾則墮以自警 T2127_.54.0297b10: 倚版 今呼禪版。毗奈耶攝頌曰。倚版爲除
T2127_.54.0297b13: 即今盡作枯骨幀子。是也 T2127_.54.0297b14: 禪杖 以竹葦爲之。用物包一頭。令下座執 T2127_.54.0297b15: 行。坐禪昏睡。以軟頭點之 T2127_.54.0297b16: 禪毱 毛毬也。有睡者。擲之令覺
T2127_.54.0297b19: 濁。二住不放逸。三諸佛愛念。四信正覺行。 T2127_.54.0297b20: 五於佛智不疑。六知恩。七不謗。八善防禁。 T2127_.54.0297b21: 九到調伏地。十證無礙智 T2127_.54.0297b22: 佛法二柱 毗婆沙論云。佛法有二柱。能持 T2127_.54.0297b23: 佛法。一者學問。二者坐禪 T2127_.54.0297b24: 諍 忍 T2127_.54.0297b25: 諍有四種 十誦律云。一鬪諍。二助諍。三犯 T2127_.54.0297b26: 罪諍。四常所行事諍○毗尼母云。二人共 T2127_.54.0297b27: 競名鬪。徒黨相助名諍。往徹僧者名言
T2127_.54.0297c01: 異。令人可怖。二惱害。謂害他生惱故。三幻 T2127_.54.0297c02: 僞。謂詐作事。四慳嫉。謂貪己物不與人曰 T2127_.54.0297c03: 慳。見他有得生惱曰嫉。五見取。謂己所見
T2127_.54.0297c07: 鄙喩 法句經云。佛言。爲沙門不念精進。攝 T2127_.54.0297c08: 身口意三毒。垢穢充滿胸懷。如洗足水不。
T2127_.54.0297c13: 理。小者訶大者。大者遏入房中。瞋火所燒。 T2127_.54.0297c14: 尋即命終。身變爲毒蛇。欲螫小者。時佛 T2127_.54.0297c15: 以大悲心。至其房。令小者懺悔。汝可作昔 T2127_.54.0297c16: 日苾芻想作禮。佛爲蛇説法云。賢首。汝於 T2127_.54.0297c17: 我所。已修淨行。合生天上。由瞋火所燒。今 T2127_.54.0297c18: 作毒蛇。汝應知。諸行無常諸法無我。涅槃 T2127_.54.0297c19: 寂靜。蛇聞法已。即命終住天○瑞應經云。 T2127_.54.0297c20: 痛哉世間人。共爭不急事。於此極惡中。勤 T2127_.54.0297c21: 身苦營務。雖求不能得。徒役身心勞。死墮 T2127_.54.0297c22: 苦海中。自當無代者○南山鈔云。凡欲責 T2127_.54.0297c23: 他。先自量己内心喜怒。若有嫌恨。但自抑 T2127_.54.0297c24: 忍。火從内發。先自焚身 T2127_.54.0297c25: 諍有五過 五分律云。一兇惡。二後悔恨。三 T2127_.54.0297c26: 多人不愛。四惡聲流布。五死墮惡道 T2127_.54.0297c27: 忍 瑜珈論云。何名忍自無憤勃。不報他怨。 T2127_.54.0297c28: 故名忍。由二因縁。諸出家者。力勵受行。速 T2127_.54.0297c29: 能證沙門義利。何等爲二因縁。一忍辱二 T2127_.54.0298a01: 柔和。言忍辱者。謂於他怨終無返報。柔 T2127_.54.0298a02: 和者。謂心無憤性不惱他○攝論云。忍能 T2127_.54.0298a03: 生自他平和事。謂自身不爲瞋恚過失所 T2127_.54.0298a04: 染。即是自平和。既不憤恨。不生他苦。即是 T2127_.54.0298a05: 他平和○六度集經云。夫忍者。萬福之源 T2127_.54.0298a06: 也○正法念處經云。忍者第一善法。第一 T2127_.54.0298a07: 清淨。佛所讃嘆。忍有二種。一法忍。縁法 T2127_.54.0298a08: 道行思惟。白法善道勝故能忍。二生忍。謂 T2127_.54.0298a09: 欲起瞋恚。忍令不起。知瞋過故 T2127_.54.0298a10: 以忍止諍 中阿含經云。佛告比丘若以諍。 T2127_.54.0298a11: 止諍至竟不見止。唯忍能止諍。是法眞尊 T2127_.54.0298a12: 貴○長阿含經云。天帝釋偈云。我常言。智 T2127_.54.0298a13: 者不應與愚諍愚罵而智默則爲勝彼愚 T2127_.54.0298a14: 滅瞋五觀 攝論云。由觀五義。以滅瞋恚。一 T2127_.54.0298a15: 觀一切衆生無始以來於我有恩。二觀一 T2127_.54.0298a16: 切衆生常念念滅。三觀唯法無有衆生。何 T2127_.54.0298a17: 者能損所損四觀一切衆生皆自受苦。云 T2127_.54.0298a18: 何復加之以苦。五觀一切衆生皆是我子。 T2127_.54.0298a19: 云何欲生損害 T2127_.54.0298a20: 行忍五徳 雜寶藏經云。若人行忍則有五 T2127_.54.0298a21: 徳。一無恨。二無訶。三衆人愛。四有好名。 T2127_.54.0298a22: 五生善道 T2127_.54.0298a23: 治一切煩惱灋 賢愚經云。比丘於十二入。 T2127_.54.0298a24: 思惟無量生死無常。又思惟地獄之苦。及。 T2127_.54.0298a25: 諸畜生更相殘害。餓鬼飢渇衆苦所逼。思 T2127_.54.0298a26: 惟人中四方馳求。天上敗壞。如是五道身 T2127_.54.0298a27: 心之苦。無有樂處。觀此五陰。無常苦空無 T2127_.54.0298a28: 我不實。譬如空村無有居民。如是五陰。皆 T2127_.54.0298a29: 空無我。以無常火燒諸世間。諸佛弟子常 T2127_.54.0298b01: 作此觀。云何得起一切煩惱 T2127_.54.0298b02: 禍從口生 報恩經云。人生世間。禍從口生。 T2127_.54.0298b03: 當護於子甚於猛火。猛火能燒一世。惡口 T2127_.54.0298b04: 燒無數世。猛火燒世間財。惡口燒七聖財。 T2127_.54.0298b05: 是故一切衆生。禍從口生。口舌者鑿身之
T2127_.54.0298b08: 唇爲弓。心慮爲弦。音聲是箭。長夜空發。徒 T2127_.54.0298b09: 染身口。特須自省。緘口愼心也 T2127_.54.0298b10: 入 衆 T2127_.54.0298b11: 遊行人間 今稱行脚。未見其典。毘奈耶律 T2127_.54.0298b12: 云。如世尊言。五法成就。五夏已滿。得離依 T2127_.54.0298b13: 止。遊行人間。五法者。一識犯。二識非犯。 T2127_.54.0298b14: 三識輕。四識重。五於別解脱經。善知通塞。
T2127_.54.0298b17: 量。又問。有滿五夏。未閑五法。得否。佛言 T2127_.54.0298b18: 不得。以五法成就。爲定量故 T2127_.54.0298b19: 飛錫 今僧遊行嘉稱飛錫。此因高僧隱峯 T2127_.54.0298b20: 遊五臺出淮西擲錫飛空而往也。若西天 T2127_.54.0298b21: 得道僧。往來多是飛錫 T2127_.54.0298b22: 海衆 増一經云。衆僧如彼大海。流河決水。 T2127_.54.0298b23: 以入乎海。便滅本名。但有大海之名 T2127_.54.0298b24: 入衆五灋 五分律云佛言入衆應以五法。 T2127_.54.0298b25: 一下意。二慈心。三恭敬。四知次第。五不説 T2127_.54.0298b26: 餘事 T2127_.54.0298b27: 入寺問制 制者。即今叢林規繩也。毘奈耶 T2127_.54.0298b28: 云。凡客比丘入寺。應問舊住。此中僧伽有 T2127_.54.0298b29: 何制令。若不問者。得突言羅罪。舊住不告 T2127_.54.0298c01: 者罪同 T2127_.54.0298c02: 接新到衣鉢 十誦律云。有客比丘來應問 T2127_.54.0298c03: 訊與擔衣鉢入寺 T2127_.54.0298c04: 入堂五灋 南山鈔云。先於戸外。預安靜心。
T2127_.54.0298c13: 丘。行必持錫杖。持錫有二十五威儀。凡至 T2127_.54.0298c14: 室中。不得著地。必掛於壁牙上。故云掛 T2127_.54.0298c15: 錫 T2127_.54.0298c16: 威儀 經律中。皆以行住坐臥名四威儀。其 T2127_.54.0298c17: 他動止。皆四所攝 T2127_.54.0298c18: 安居 南山鈔云。形心靜攝。曰安。要期此住。 T2127_.54.0298c19: 曰居。律制三時偏約。夏月者。一無事遊行 T2127_.54.0298c20: 妨修出世業。二損物命違慈實深。三所爲 T2127_.54.0298c21: 既非故招世謗。宣律師四分羯磨云。三安 T2127_.54.0298c22: 居。謂前中後也。律有比丘四月十六日欲 T2127_.54.0298c23: 安居不至所在。十七日方到。佛言聽後安 T2127_.54.0298c24: 居即五月十六日也○明了論云。無五過
T2127_.54.0299a01: 多者爲長。故云天竺以臈人爲驗焉。經音
T2127_.54.0299a05: 也。至十六日。是五分法身生養之日。名新 T2127_.54.0299a06: 歳也自夏九旬。統名法歳矣
T2127_.54.0299a10: 擧過。内彰無私隱。外顯有瑕疵。身口託於 T2127_.54.0299a11: 他人。故曰自恣 T2127_.54.0299a12: 迦提 梵語具云迦栗提迦。即九月望宿名 T2127_.54.0299a13: 也。謂西國三月安居。至九月十六日解。後 T2127_.54.0299a14: 安居比丘行化故。取望宿爲名也 T2127_.54.0299a15: 經行 慈恩解云。西域地濕。疊塼爲道。於中 T2127_.54.0299a16: 往來。如布之經。故曰經行○十誦律云。經
T2127_.54.0299a21: 在衆安樂行灋 瑜伽論云。終不嗤笑。輕弄 T2127_.54.0299a22: 於他。令他愧不安穩住。終不現前。毀他 T2127_.54.0299a23: 所愛。讃他非愛。非情交者。不吐實誠。不屡 T2127_.54.0299a24: 希望。知量而受。若先許應他飮食等終無 T2127_.54.0299a25: 假托不赴先期○龍王經云。有三事。常在 T2127_.54.0299a26: 安隱。謂不剛硬。不諛不諂。除貪嫉。見人得 T2127_.54.0299a27: 供養。代其歡喜 T2127_.54.0299a28: 掃地 佛在逝多林。見地不淨。欲令樂福衆 T2127_.54.0299a29: 生。於勝福田植淨業故。佛即自執篲欲掃。 T2127_.54.0299b01: 時大聲聞見。皆執篲共掃。佛言凡掃。地有 T2127_.54.0299b02: 五勝利。一自心清淨。二令他心清淨。三 T2127_.54.0299b03: 諸天歡喜。四植端正業。五命終當生天上 T2127_.54.0299b04: ○阿含經云。佛教朱利槃特誦掃箒字。復 T2127_.54.0299b05: 教執掃箒。佛言汝誦此字。爲目何等。然此 T2127_.54.0299b06: 掃箒。復名除垢。槃特作是思惟。垢者灰土 T2127_.54.0299b07: 瓦石也。除者清淨也。佛以此教誨我令思 T2127_.54.0299b08: 惟。結縛是垢。智慧是除。今可以智慧之箒 T2127_.54.0299b09: 除結縛垢。因此便成阿羅漢○増一經云。 T2127_.54.0299b10: 夫掃地有五事不得福。謂不知逆風。不知 T2127_.54.0299b11: 順風。不作聚不除糞。不淨潔○四分云。逆 T2127_.54.0299b12: 風掃不滅迹不除糞不復箒本處○正法念 T2127_.54.0299b13: 經云。若掃如來塔命終生意躁天身。香氣 T2127_.54.0299b14: 熏百由旬 T2127_.54.0299b15: 同力收拾 僧祇云。若大會多出幢蓋若卒
T2127_.54.0299b18: 抖擻疊擧 T2127_.54.0299b19: 燃燈 僧祇云。燃燈不得卒入房。應先在外
T2127_.54.0299b25: 經時。並不得禮。又云。禮人不得對佛。又 T2127_.54.0299b26: 夜闇僻處不得禮。人恐渉嫌疑○五分律 T2127_.54.0299b27: 云。相瞋人不得於屏處禮拜○四分律云。 T2127_.54.0299b28: 飮食。敢果。説法。漱口。嚼楊枝。剃髮。裸身。 T2127_.54.0299b29: 大小行時。並不得禮 T2127_.54.0299c01: 向火七過 僧祇云。一損眼。二壞色。三身羸。 T2127_.54.0299c02: 四衣垢。五壞臥具。六生犯戒縁。七増俗 T2127_.54.0299c03: 話 T2127_.54.0299c04: 嚏 僧祇云若在僧中嚏者。不得放聲。應以 T2127_.54.0299c05: 手遮口。勿令涕唾汚比座 T2127_.54.0299c06: 剪爪 涅槃經云。爪長破戒之相○文殊問 T2127_.54.0299c07: 經云。爪許長一横麥。爲掻癢故 T2127_.54.0299c08: 剃髮 涅槃經云。髮長破戒之相○文殊問 T2127_.54.0299c09: 經云。髮長二指當剃○剃髮次第有四。第 T2127_.54.0299c10: 一上座。二髮長人。三若偕長聽先洗人。四
T2127_.54.0299c13: 臥法 寶雲經云。欲臥。身向右邊累足。以法 T2127_.54.0299c14: 衣覆身。正念正知。起明了想。但爲長養諸 T2127_.54.0299c15: 根大種故○瑜伽論問曰。何縁右脇而臥。 T2127_.54.0299c16: 答與師子王法相似一切獸中。勇捍堅猛。 T2127_.54.0299c17: 最爲第一。苾芻亦爾。發勤精進。勇捍堅猛。 T2127_.54.0299c18: 最第一。由是因縁。與師子臥法相似。如是 T2127_.54.0299c19: 臥時。身無掉亂。念無忘失。睡不極重。不見 T2127_.54.0299c20: 惡夢故 T2127_.54.0299c21: 睡眠 臥之垂熟也。此是心所法中四不定 T2127_.54.0299c22: 一也。令人不自在。昧略爲性。障染爲業○ T2127_.54.0299c23: 發覺淨心經。有二十種睡眠過患。一懶墮。 T2127_.54.0299c24: 二身體沉重。三皮膚不淨。四皮内麄澁。五 T2127_.54.0299c25: 諸大穢濁威徳薄少。六飮食不消。七體生 T2127_.54.0299c26: 瘡疱。八多懈怠。九増癡。十智慧弱。十一善 T2127_.54.0299c27: 欲疲倦。十二常趣黒暗。十三人不恭敬。十 T2127_.54.0299c28: 四禀質愚癡。十五多煩惱。十六於善不樂。 T2127_.54.0299c29: 十七白法減。十八多驚怖。十九見精進者 T2127_.54.0300a01: 毀辱之。二十於衆被輕賤○十誦云。若鼾
T2127_.54.0300a04: 不作擾亂意無罪 T2127_.54.0300a05: 發睡縁 雜集論云。謂羸痩疲倦。身心沈重。 T2127_.54.0300a06: 思惟闇相。捨諸作務。或曾此時慣習。或他 T2127_.54.0300a07: 呪術所引。或動扇涼風吹等 T2127_.54.0300a08: 晝小眠 智度論云。春末夏初。以時熱故。小 T2127_.54.0300a09: 眠息除食患故
T2127_.54.0300a13: 起經行
T2127_.54.0300a17: 覆。勿令有臭氣。五分云。許將小便器入房 T2127_.54.0300a18: 中。密塞口房外應滿盛水○優鉢祇王經
T2127_.54.0300a21: 屏厠 説文云屏蔽也。釋名曰。厠雜也。雜厠 T2127_.54.0300a22: 其上也。或曰溷溷濁也。或曰圊圊清也。至 T2127_.54.0300a23: 穢之處。宜潔清故。今南方釋氏呼東司。未
T2127_.54.0300a26: 行不得於道上禮人。二不得受人禮三直視
T2127_.54.0300b03: 八百日能滅罪咎 T2127_.54.0300b04: 洗淨 四分云。洗穢。百一羯磨本云。如世尊 T2127_.54.0300b05: 説勝義。洗淨有三種。一洗身。二洗語。三洗 T2127_.54.0300b06: 心。云何此中。但説不淨染汚教令洗耶。佛 T2127_.54.0300b07: 言。欲令除去臭氣安樂住故。又佛言。有染 T2127_.54.0300b08: 比丘。不得禮人。不得受人禮。違者得越法 T2127_.54.0300b09: 罪。染有二種。一飮食染。二不淨染。不淨染 T2127_.54.0300b10: 者。但是糞土涎唾汚穢。及大小行來。未洗 T2127_.54.0300b11: 者。佛言。汝等比丘應可洗淨○三千威儀 T2127_.54.0300b12: 經云。比丘若不洗大小便。得突吉羅罪。亦 T2127_.54.0300b13: 不得坐僧床座及禮三寶。亦不得受人禮 T2127_.54.0300b14: 拜○律云。凡洗淨用水以右手執瓶。左手 T2127_.54.0300b15: 洗之。出外先以灰滓摩手水洗。又用黄土。 T2127_.54.0300b16: 三度摩擦水洗又用皂角澡豆。皆洗至肘 T2127_.54.0300b17: 前○毘奈耶云。佛告苾芻汝等當知此是 T2127_.54.0300b18: 常行法。常須存意。如是洗淨。有大利益。令 T2127_.54.0300b19: 身潔淨諸天敬奉。是故汝等若依我爲師 T2127_.54.0300b20: 者。咸應洗淨。若不洗者不應遶塔禮佛讀 T2127_.54.0300b21: 經。不禮他不受他禮。不應噉食坐僧床。不 T2127_.54.0300b22: 得入衆。由身不淨故。能令諸天見不生喜。 T2127_.54.0300b23: 所持呪法。皆無靈驗。若違者得惡作罪 T2127_.54.0300b24: 善品軌則 顯揚聖教論云。讀誦經典和敬 T2127_.54.0300b25: 師長。修承事業。瞻侍病患。互起慈心。請問 T2127_.54.0300b26: 聽法。精勤無墮。於諸聰慧同梵行者。躬自 T2127_.54.0300b27: 供事奬勸他人修行善品。及爲宣説深妙 T2127_.54.0300b28: 之法。入靜密處結加趺坐○大般涅槃經 T2127_.54.0300b29: 云。常修七事。一歡悦和諧。猶如水乳。二常 T2127_.54.0300c01: 共集會。講論經法。三護持禁戒。不生犯想。 T2127_.54.0300c02: 四恭敬於師及上座。五料理愛敬阿練比 T2127_.54.0300c03: 丘。六勸化檀越。修營三寶住處。七勤加精 T2127_.54.0300c04: 進。守護佛法。若比丘行此七法。功徳智慧。 T2127_.54.0300c05: 日就増進 T2127_.54.0300c06: 六和敬 肇云。以慈心起身業。以慈心起口 T2127_.54.0300c07: 業。以慈心起意業。若得重養。與人共之。持 T2127_.54.0300c08: 戒清淨。修漏盡慧。若行此六法。則衆和順。 T2127_.54.0300c09: 無有乖諍 T2127_.54.0300c10: 善言 法句經云。惡言罵詈憍凌篾人。興起 T2127_.54.0300c11: 是行。嫉怨茲生。遜言順辭。尊敬於人。棄結 T2127_.54.0300c12: 忍惡。嫉怨自滅。是以言語者。必使己無患。 T2127_.54.0300c13: 亦不剋衆人。是爲能善言也 T2127_.54.0300c14: 在衆惡報 雜阿含經云。佛在舍衞國。目連 T2127_.54.0300c15: 見一大身衆生。比丘之象。鐵葉爲衣。擧身 T2127_.54.0300c16: 火燃。以鐵鉢盛熱鐵丸食。乃問佛。佛言。此 T2127_.54.0300c17: 衆生迦葉佛時。作比丘。好起諍訟鬪亂衆 T2127_.54.0300c18: 僧作諸口舌。令不和合。先住者厭惡捨去。 T2127_.54.0300c19: 未來者不來縁。斯罪故。已入地獄中。受無
T2127_.54.0300c22: 擇友 順正論云。善友者。能爲衆行本故。歡 T2127_.54.0300c23: 豫經云。賢友者。乃萬福之基也。現世免王 T2127_.54.0300c24: 者之牢獄。死則杜三塗之門戸。外天得道。 T2127_.54.0300c25: 皆賢友之助矣○大莊嚴論云。若人親近 T2127_.54.0300c26: 有智善友。能令身心内外倶淨。斯則名爲 T2127_.54.0300c27: 眞善丈夫○毘奈耶云。阿難白佛。善知識 T2127_.54.0300c28: 者。是半梵行。諸修行者。由善友力。方能成
T2127_.54.0301a04: 棄於地。見富貴則附。貧困則捨。是也。二如 T2127_.54.0301a05: 秤友。謂。物重頭低。物輕則仰。有與則敬。 T2127_.54.0301a06: 無與則慢。是也。三如山友。譬如金山。鳥獸 T2127_.54.0301a07: 集之。毛羽蒙光。貴能榮人。富樂同歡。是 T2127_.54.0301a08: 也。四如地友。百穀財物。一切仰之。施給養
T2127_.54.0301a11: 多智。淨飯王勅爲太子友。白太子言。朋友 T2127_.54.0301a12: 有三要法。一者見有失輒相曉諫。二見有 T2127_.54.0301a13: 好事深生隨喜。三在苦厄不相棄捨 T2127_.54.0301a14: 得善友 常行四法 T2127_.54.0301a15: 龍王經云。一不慢不諂常加恭敬。二柔和 T2127_.54.0301a16: 愼言。三不自大。四常受言教 T2127_.54.0301a17: 親友七法 四分律云。具七法方成親友。一 T2127_.54.0301a18: 難作能作。二難與能與。三難忍能忍。四 T2127_.54.0301a19: 密事相告。五互相覆藏。六遭苦不捨。七貧 T2127_.54.0301a20: 窮不輕 T2127_.54.0301a21: 視朋友五事 尸迦越經云。一見作惡往屏 T2127_.54.0301a22: 處曉諫呵止。二所有急事當奔赴救護。三 T2127_.54.0301a23: 所有私語。不得説向他人。四常相敬難。五 T2127_.54.0301a24: 所有好事當多少分與之 T2127_.54.0301a25: 庸人 音義云。謂常愚短。心不節愼。口無法 T2127_.54.0301a26: 言。惡人爲友。此名庸人 T2127_.54.0301a27: 染習 佛本行經云。世尊與難陀比丘至魚 T2127_.54.0301a28: 肆。佛令難陀取少籍魚草。握少時棄之。令 T2127_.54.0301a29: 臭手問之。難陀曰。唯有腥臭之氣。又至香 T2127_.54.0301b01: 店令取裹香紙。掬少時棄之。復問難陀。答 T2127_.54.0301b02: 唯聞香氣。佛語難陀。善友惡友相染習亦 T2127_.54.0301b03: 復如是。若親善友。必定當得廣大名聞
T2127_.54.0301b08: 禪住持 伏覩 聖朝頒賜大宋傳燈録云。 T2127_.54.0301b09: 禪門住持規式。自洪州百丈山大智禪師 T2127_.54.0301b10: 懷海創置也。略云。以禪宗自少室至曹溪 T2127_.54.0301b11: 已來多居律寺。雖住別院。然於説法住持。 T2127_.54.0301b12: 未有規度。常爾介懷。博約折中。設於制範。 T2127_.54.0301b13: 務其儀也。遂創意別立禪居。凡具道眼有 T2127_.54.0301b14: 可尊之徳者。命爲長老。既爲化主。即處于 T2127_.54.0301b15: 方丈。同淨名之室。非私寢也。院不立佛殿。 T2127_.54.0301b16: 惟樹法堂。表佛祖所囑受當代爲尊也。所 T2127_.54.0301b17: 裒學衆無多少。無高下。盡入僧中。依夏臈 T2127_.54.0301b18: 安排。設長連床。施椸架。掛搭道具。臥必斜 T2127_.54.0301b19: 枕床脣。右脇吉祥。睡以其坐禪既久。略偃 T2127_.54.0301b20: 息而已。具四威儀也。其入室請益之者。任 T2127_.54.0301b21: 其勤怠。闔院大衆。朝參夕聚。長老升堂。主 T2127_.54.0301b22: 事徒衆。雁立側聆。賓主問詶。激楊宗要。表 T2127_.54.0301b23: 依法而住也。齋粥二時均遍。務于節儉。表 T2127_.54.0301b24: 法食雙運也。行普請法。上下均力也。置十 T2127_.54.0301b25: 務。謂之寮舍。毎一寮用首領一人。令各司 T2127_.54.0301b26: 其局也。或有假號竊服。混乎清衆。并別致 T2127_.54.0301b27: 喧撓之事。即堂維那檢擧抽下本位。掛搭 T2127_.54.0301b28: 單擯出院者。貴安清衆也。或彼有重犯即 T2127_.54.0301b29: 以拄杖杖之。對衆燒衣鉢道具。遣從偏門 T2127_.54.0301c01: 而出。示恥辱也。詳此一條制。有四益。一不 T2127_.54.0301c02: 汚清衆。生恭信故。二不毀僧形循佛制故。 T2127_.54.0301c03: 三不擾公門。省獄訟故。四不洩于外。護宗 T2127_.54.0301c04: 綱故 T2127_.54.0301c05: 主事四員 一監寺會要云。監者。總領之稱。 T2127_.54.0301c06: 所以不稱寺院主者。蓋推尊長老○二維 T2127_.54.0301c07: 那。此云悦衆。毘奈耶云。授事人○三典座。 T2127_.54.0301c08: 僧祇律云。典次付床座。此掌僧九事之一 T2127_.54.0301c09: 也○四直歳。三千威儀經。具十徳堪充直
T2127_.54.0301c14: 斷結故名禪○禪要序云。無禪不智。無智 T2127_.54.0301c15: 不禪。然則禪非智不照。照非禪不成。大哉 T2127_.54.0301c16: 禪智之業可不務乎○鞞婆沙論云。禪者。 T2127_.54.0301c17: 此云普智。謂可得道。亦能棄結。此是禪 T2127_.54.0301c18: 用。若有禪名無禪用。號之泥。梁慧遠大師。 T2127_.54.0301c19: 禪修行方便經序云。夫三業之興。以禪智 T2127_.54.0301c20: 爲宗。雖精麁異分。而階藉有方。是故。發軫 T2127_.54.0301c21: 分逵。途無亂轍。革俗成務功不待積。靜復 T2127_.54.0301c22: 所由。則幽緒告微。淵博難究。然理不云昧 T2127_.54.0301c23: 庶旨統可知試略而言。禪非智。無以窮其 T2127_.54.0301c24: 寂。智非禪無以深其照。則禪智之要。照寂 T2127_.54.0301c25: 之謂。其相濟也。照不離寂。寂不離照。感則 T2127_.54.0301c26: 倶遊應必同趣功玄在於用交養於萬法其
T2127_.54.0301c29: 靜亂者。以之研慮悟徹入微者。以之窮神 T2127_.54.0302a01: 也○僧史略云。禪者。即是定惠之通稱。明 T2127_.54.0302a02: 心達理之趣也。昔者菩提達磨。觀此土機 T2127_.54.0302a03: 縁。一期繁紊。乃曰不立文字者。遣其執文 T2127_.54.0302a04: 滯相也。直指人心見性成佛者。明其頓了 T2127_.54.0302a05: 無生也。其機峻而理深故。漸修者篤加訕 T2127_.54.0302a06: 謗焉 T2127_.54.0302a07: 禪僧行解 宗鑑録云。禪僧行解有十。一了 T2127_.54.0302a08: 了見性。如晝觀色。二逢縁對境。見色聞聲 T2127_.54.0302a09: 擧足下足。開眼合眼。悉得明宗。與道相 T2127_.54.0302a10: 應。三覽一代時教及從上祖師言句。聞深 T2127_.54.0302a11: 不怖皆得諦了無疑。四因差別問難種種 T2127_.54.0302a12: 詰責能斷他疑。五於一切時一切處。智照 T2127_.54.0302a13: 無滯。不見一法能爲障礙。六於逆順境盡 T2127_.54.0302a14: 識得破。七心境起時了知起處不爲生死 T2127_.54.0302a15: 根塵所惑。八行住坐臥四威儀中欽承祇 T2127_.54.0302a16: 對著衣喫飮與道相應。九聞説有佛無佛 T2127_.54.0302a17: 有無衆生。或讃或毀一心不動。十於差別 T2127_.54.0302a18: 智。皆能明達。性相倶通。理事無滯。無有一 T2127_.54.0302a19: 法不鑒其原
T2127_.54.0302a27: 師釋云。四則攝彼方隅。十則該乎凡聖謂 T2127_.54.0302a28: 此一住處所有之物。雖局一界。而體屬十 T2127_.54.0302b01: 方一切僧伽。其至止之者。無凡聖無親疎 T2127_.54.0302b02: 來者不拒。去者無礙。長老知事人並不用 T2127_.54.0302b03: 本處弟子。惟於十方海衆擇有道眼徳行 T2127_.54.0302b04: 之者。請爲長老。居正寢朝晡説法誨人。或 T2127_.54.0302b05: 有才幹懼因果。道心之者堪任知事。皆鳴 T2127_.54.0302b06: 犍稚集衆請之。洎居其位。或道徳不實。才 T2127_.54.0302b07: 力無取。行止弊惡。亦白衆揖退。別請能者 T2127_.54.0302b08: 凡度弟子。惟長老一人。諸僧無各度別者 T2127_.54.0302b09: 之事。或有僧務一切同作。謂之各出一手。 T2127_.54.0302b10: 或有利養一切均行。故云十方住持也 T2127_.54.0302b11: 長老巡寮 今禪居常式也。僧祇律云。世尊 T2127_.54.0302b12: 以五事故五日一按行僧房。一恐弟子著 T2127_.54.0302b13: 有爲事。二恐著俗論。三恐著睡眠。四爲看 T2127_.54.0302b14: 病僧。五令少年比丘見佛威儀亦生歡憙
T2127_.54.0302b17: 之者。菩薩從兜率下生經云。侍者具八法。 T2127_.54.0302b18: 一信根堅固。二其心覓進。三身無病。四精 T2127_.54.0302b19: 進。五具念心。六心不憍慢。七能成定意。八 T2127_.54.0302b20: 具足聞智 T2127_.54.0302b21: 普請 律云因佛説掃地勝利。時諸老宿比 T2127_.54.0302b22: 丘皆棄禪誦掃地佛止曰我爲知事人説其 T2127_.54.0302b23: 知事。又不遍掃佛令鳴犍椎總集共爲之。 T2127_.54.0302b24: 此普請之始也 T2127_.54.0302b25: 僧次 鈔云。寺中差僧訃請而簡客者。翻名越
T2127_.54.0302b28: 三員謂之三綱。若罟綱之巨繩提之則正
T2127_.54.0302c03: ○毘奈耶云。裒洒陀唐言長養淨。謂除破 T2127_.54.0302c04: 戒垢長養清淨故。意令半月半月憶所犯事 T2127_.54.0302c05: 對無犯人説露異改前愆。一則遮現在之更 T2127_.54.0302c06: 爲。二則懲未來之慢法故○毘尼母論云。 T2127_.54.0302c07: 何名布薩。答斷名布薩。謂能斷所作能斷 T2127_.54.0302c08: 煩惱斷一切不善法。故又云。清淨名布薩」
T2127_.54.0302c11: 籌 T2127_.54.0302c12: 營事比丘 寶積經云佛言。我許二種比丘 T2127_.54.0302c13: 營事。一能持戒。二思於後世。又二人一知 T2127_.54.0302c14: 識業報二有諸慚愧及悔心如是人等。營 T2127_.54.0302c15: 衆事自無瘡疣護他意此事難故 T2127_.54.0302c16: 出力比丘 十誦云。出力者若白衣於寺欲 T2127_.54.0302c17: 作惡事侵擾比丘。應苦切折伏。或直向王 T2127_.54.0302c18: 臣言令其止惡 T2127_.54.0302c19: 守寺比丘 善見律云。佛使一比丘食時守
T2127_.54.0302c22: 皆是僧使也。四分律云。具足八法應差。一 T2127_.54.0302c23: 能聽。二能説。三自解。四令他解。五能受。 T2127_.54.0302c24: 六能憶持。七無謬失。八別好惡言議頌曰。 T2127_.54.0302c25: 若在大衆中心無有怯弱。所説亦不増受 T2127_.54.0302c26: 教無損減。言語無錯亂問時不移動有如 T2127_.54.0302c27: 是比丘堪爲僧使者 T2127_.54.0302c28: 常住 鈔云僧物有四種。一者常住常住謂 T2127_.54.0302c29: 衆僧舍宇什物樹木田園僕畜米麥等物以 T2127_.54.0303a01: 體局當處不通餘界但得受用不通分賣故 T2127_.54.0303a02: 重言常住也。二者十方常住謂如一寺中供 T2127_.54.0303a03: 僧成熟飮食等。以體通十方唯局本處。善
T2127_.54.0303a07: 故。四者十方現前常住謂亡僧輕物施體
T2127_.54.0303a12: 僧物祗待次及工匠惡賊於僧有損益者。 T2127_.54.0303a13: 佛聽將僧物看待無罪非俗人合消但爲知 T2127_.54.0303a14: 事人不祗待恐於佛法有損故○五分律云 T2127_.54.0303a15: 俗人入寺値僧食次不供乃起謗佛許與食 T2127_.54.0303a16: 仍須用好器物供之 T2127_.54.0303a17: 慳惜僧物惡報 付法藏傳云。僧伽耶舍因 T2127_.54.0303a18: 遊大海邊至一住處堂閣嚴麗滿中。比丘 T2127_.54.0303a19: 時至鳴鐘集食。食訖爾時餚饍變成膿血 T2127_.54.0303a20: 便以鉢器互相打擲頭身血汚各作是言何 T2127_.54.0303a21: 惜衆物今受此苦時。耶舍乃問。有一答曰。 T2127_.54.0303a22: 我等迦葉佛時同止一寺有客比丘來共生 T2127_.54.0303a23: 嗔恚藏惜飮食不與以此因縁今受此苦 T2127_.54.0303a24: 擯治 五分律云。梵壇治之○彌沙塞云。梵 T2127_.54.0303a25: 罰此有二法。一默擯謂一切人不與來往
T2127_.54.0303a28: 僧中示罪驅出○多論云。但實犯罪大衆 T2127_.54.0303a29: 有知不須自言直爾滅擯驅出所謂貴安善 T2127_.54.0303b01: 人也○瑜伽論云。驅擯由三因縁。一爲護 T2127_.54.0303b02: 他故。二彼不堪爲上法器故。三彼能令僧 T2127_.54.0303b03: 無威徳故○問今僧中有先驅出人後却容 T2127_.54.0303b04: 入未知可耶。答亦有此理何者。瑜伽論云。 T2127_.54.0303b05: 犯下中品過爲教誡餘者權時驅擯後還攝 T2127_.54.0303b06: 受若犯上品過罪應可驅擯盡壽不與共住
T2127_.54.0303b09: 僧界攝人以同處令無別衆罪故。二攝衣 T2127_.54.0303b10: 界。攝衣屬人。令無離衣罪。三攝食以障僧 T2127_.54.0303b11: 令無宿煮罪。宗意如此。又云。大界有三種。 T2127_.54.0303b12: 一人法二同二法食二同三法同食別初唯
T2127_.54.0303b22: 護住處。名守園民。或云。使人。今京寺呼家 T2127_.54.0303b23: 人。縁起者。十誦律云。瓶沙王見大迦葉自 T2127_.54.0303b24: 泥修屋。王於後捕得五百賊人。王問。汝 T2127_.54.0303b25: 能供給比丘。當赦汝皆願。王遂遣往祇 T2127_.54.0303b26: 園。充淨人謂爲僧作淨。免僧有過故名淨
T2127_.54.0303c02: 寺院畫壁 毘奈耶云。給孤長者造寺後作 T2127_.54.0303c03: 念若不彩畫。便不端嚴。即白佛。佛言隨意。 T2127_.54.0303c04: 未知畫何物。佛言。於門兩頬。應畫執杖藥 T2127_.54.0303c05: 叉。次傍一面畫大神變。次一面。畫五趣生 T2127_.54.0303c06: 死輪。簷下畫本生事。佛殿兩頬。畫持鬘藥 T2127_.54.0303c07: 叉。講堂畫者説食堂。畫持餅藥叉。庫門。 T2127_.54.0303c08: 畫持寶藥叉。水堂畫龍王。持瓶浴室火堂 T2127_.54.0303c09: 畫天使者。經法堂畫菩薩并地獄相瞻。病 T2127_.54.0303c10: 堂畫佛躬看病比丘相。大小行處畫死屍
T2127_.54.0303c13: 云。佛在王舍城羯蘭鐸迦池竹園中。時大 T2127_.54.0303c14: 目乾連。於時中往五道。慈愍觀察。至捺洛
T2127_.54.0303c17: 目連。今勅諸苾芻。於寺門壁。畫生死輪。應 T2127_.54.0303c18: 隨大小。圓作輪形。中安轂。次安五輻。表五 T2127_.54.0303c19: 趣當轂下畫地獄。二邊畫傍生餓鬼。次上 T2127_.54.0303c20: 畫人天。於人趣中。唯畫四洲。於其轂上。塗 T2127_.54.0303c21: 白色。中畫佛。佛前畫三類物。初畫鴿。表 T2127_.54.0303c22: 多貪。次畫蛇。表多嗔。後畫猪。表愚癡於網 T2127_.54.0303c23: 處應作漑灌像多安水罐中。畫有情生死 T2127_.54.0303c24: 之像。生者。於罐出頭。死者出足。於其五 T2127_.54.0303c25: 趣。各像其形。應畫十二支生滅之相。無明 T2127_.54.0303c26: 支。作羅刹像。行支。作陶家輪像識支。作獼 T2127_.54.0303c27: 猴像。名色支。作人乘船像。六處支。作六根 T2127_.54.0303c28: 像。觸支。作男女撫像。受支。作男女受苦 T2127_.54.0303c29: 樂像。愛支作女人抱男女像。取支。作丈夫 T2127_.54.0304a01: 汲井像。有支。作大梵王像生支。作女人誕 T2127_.54.0304a02: 孕像。老作男女衰老像。病。作病像。死支作 T2127_.54.0304a03: 死像。憂。作男女憂慼像。悲。作啼哭像。苦。 T2127_.54.0304a04: 作男女受苦像。惱。作丈夫挽難調駱駝像。 T2127_.54.0304a05: 其輪頂應畫無常大鬼。髼髼張口。長舒兩 T2127_.54.0304a06: 手。挽其網於鬼頭。兩畔書二伽他。一曰。汝 T2127_.54.0304a07: 當求出離。於佛教勤修。降伏生死軍。如象 T2127_.54.0304a08: 摧草舍。二曰。於此法律中。常爲不放逸。能 T2127_.54.0304a09: 竭煩惱海。當盡苦邊際。次於鬼頭上。畫一 T2127_.54.0304a10: 白圓壇相。表涅槃圓淨之像。號爲五趣生 T2127_.54.0304a11: 死輪 T2127_.54.0304a12: 修飾畫像 根本目得伽論云。佛言若佛形 T2127_.54.0304a13: 像。泥塑虧損。苾芻生疑。不敢修飾。佛言或 T2127_.54.0304a14: 増大。或可相似。隨意而作諸彩畫壁。不分 T2127_.54.0304a15: 明者。應可拂除。更爲新畫 T2127_.54.0304a16: 伽毘羅神像 法秀禪師元嘉年中。初至建 T2127_.54.0304a17: 業。憩祇桓寺。畫此神像。于今効之 T2127_.54.0304a18: 犍稚 犍。巨寒切。稚。地音。出要律儀云。此譯
T2127_.54.0304a21: 云撃木聲○五分比丘問。以何木作犍稚。 T2127_.54.0304a22: 佛言。除漆樹。餘木鳴者聽作。智論云。迦 T2127_.54.0304a23: 葉於須彌山頂。撾銅犍稚○増一經云。阿 T2127_.54.0304a24: 難升講堂。撃犍稚者。此名如來信鼓也
T2127_.54.0304a28: 佛言。若打犍稚。若打鼓吹貝。若食時撃者。 T2127_.54.0304a29: 楞嚴經云。食辦撃鼓。衆集撞鐘。若説法時 T2127_.54.0304b01: 撃者。僧祇云。帝釋有三鼓。若善法堂説法。 T2127_.54.0304b02: 打第三鼓 T2127_.54.0304b03: 寺院長生錢 律云。無盡財蓋子母展轉。無 T2127_.54.0304b04: 盡故○兩京記云。寺中有無盡藏。又則天 T2127_.54.0304b05: 經序云。將二親之所蓄。用兩京之舊莫 T2127_.54.0304b06: 不總結招提之宇。咸充無盡之藏○十誦 T2127_.54.0304b07: 律云。以佛塔物出息。佛聽之○僧祇云。供 T2127_.54.0304b08: 養佛華多。聽賣買香油。猶多者。賣入佛無
T2127_.54.0304b11: 連救母爲始也。梵語盂蘭。此云救倒懸也。 T2127_.54.0304b12: 盆則此方器也。此經目華梵雙擧也。若梵 T2127_.54.0304b13: 語從聲。其盂字不須從皿必執笔者誤爾。 T2127_.54.0304b14: 若于闐等可知也○義淨云。盂蘭者。西域 T2127_.54.0304b15: 之語。此云救倒懸。即飢虚危苦。謂之倒懸 T2127_.54.0304b16: 也。盆乃東夏之音。此則救苦之器。所以仰 T2127_.54.0304b17: 大衆之恩光。救倒懸之窘急。此從義以制 T2127_.54.0304b18: 名也○古師云。盆或是鉢。但譯時隨俗稱 T2127_.54.0304b19: 盆。盆之與鉢。皆器故也。經云。是佛弟子修 T2127_.54.0304b20: 孝順者。應念念中常憶父母。乃至七世父 T2127_.54.0304b21: 母。年年七月十五日。爲作盂蘭盆。施佛及 T2127_.54.0304b22: 僧。以報父母長育慈愛之恩○晋沙門惠 T2127_.54.0304b23: 達。姓劉。名薩何。年二十一忽暴死。以心熱 T2127_.54.0304b24: 故。家人未即葬之。經七日乃蘇。説。冥間見 T2127_.54.0304b25: 一人。長二丈許。相好嚴麗。身黄金色。使者
T2127_.54.0304b28: 於七月十五日。沙門受臘之日。此時彌勝 T2127_.54.0304b29: 也。若割器以供養。摽題云。某甲爲亡人某 T2127_.54.0304c01: 甲○經又云。七月十五日。僧自恣日。當爲
T2127_.54.0304c09: 檀越。謂之解夏草。今詳此草。已爲五分法 T2127_.54.0304c10: 身座故。名爲吉祥草也○根本百一羯磨 T2127_.54.0304c11: 云。受隨意苾芻。應行此苑與僧伽爲座。諸
T2127_.54.0304c14: 智論云。天帝釋以大寶鏡。從正月照南剡 T2127_.54.0304c15: 部洲二月照西洲。至五九月。皆照南洲。察 T2127_.54.0304c16: 人善惡故。南洲人多於此月。素食修善。故 T2127_.54.0304c17: 經云。年三長齋也。又一説。北方毘沙門 T2127_.54.0304c18: 天王。巡察四洲善惡。正月至南洲。亦如鏡 T2127_.54.0304c19: 照至五九月。皆察南洲故 T2127_.54.0304c20: 寄褐 今世人護惜兒孩。遂服以僧衣謂之 T2127_.54.0304c21: 寄褐。大唐開元釋教録云。始因中宗孝和 T2127_.54.0304c22: 皇帝初生奇特。神光滿院自庭燭天。因號 T2127_.54.0304c23: 佛光王。即受三歸。被袈裟服。至十二月五 T2127_.54.0304c24: 日滿月。勅爲佛光王度七僧仍請奘法師 T2127_.54.0304c25: 爲王剃髮 T2127_.54.0304c26: 清齋 今有民俗。以辰飮一盃水。終日不食。 T2127_.54.0304c27: 謂之清齋。智度論云。劫初有聖人教人持 T2127_.54.0304c28: 齋。修善避凶。直以一日不食爲齋。後佛出
T2127_.54.0305a03: 臈婆。取菩薩八相緝爲歌曲。令敬信者聞。 T2127_.54.0305a04: 生歡喜心。今京師僧念梁州八相。太常引 T2127_.54.0305a05: 三歸依。柳含煙等號唐讃。又南方禪人作 T2127_.54.0305a06: 漁父撥棹子。唱道之詞。皆此遺風也 T2127_.54.0305a07: 柳枝淨水 比人風俗毎至重午等毒節日皆 T2127_.54.0305a08: 以盆盛水。内挿柳枝。置之門前辟惡按灌 T2127_.54.0305a09: 頂經云。昔維耶黎城民遭疫。有一年少比 T2127_.54.0305a10: 丘名禪提奉佛教。持摩訶神呪。往爲辟之 T2127_.54.0305a11: 疫人皆愈。其禪提住彼國。二十九年。民安。 T2127_.54.0305a12: 至其遷化。民復遭疫。民思禪徥。遂往其 T2127_.54.0305a13: 住處。但見所嚼齒木擲地成林。林下有泉。 T2127_.54.0305a14: 民酌其水。折楊枝掃拂洒。病者皆愈。毒氣 T2127_.54.0305a15: 消亡。辟除衆惡。萬事吉祥故 T2127_.54.0305a16: 唾空 世人凡冥夜行。忽毛寒心悸。疑有鬼 T2127_.54.0305a17: 物。故四散唾之。法苑云。列異傳。南陽宋定 T2127_.54.0305a18: 伯。少時夜獨行逢一鬼。鬼問定伯。誑云。我 T2127_.54.0305a19: 是鬼又問何往。曰往苑市。鬼言。可遞負 T2127_.54.0305a20: 行定伯。曰大善鬼先負定伯怪重。伯誑曰。 T2127_.54.0305a21: 我新死故重。次定伯。負鬼果輕。伯問鬼曰。 T2127_.54.0305a22: 我新死不知畏何物。鬼曰唯畏人唾。將近 T2127_.54.0305a23: 市。伯乃緊持急唾之。鬼遂化爲羊。入市。賣 T2127_.54.0305a24: 得壹貫五百文。于時石崇聞。諺之曰。定伯 T2127_.54.0305a25: 賣鬼得錢千五 T2127_.54.0305a26: 紙錢綵絹 唐吏部尚書唐臨。撰冥報記云。 T2127_.54.0305a27: 唐眭仁蒨者趙人。少事經學。不信鬼神。於 T2127_.54.0305a28: 一日路次見一人。衣冠乘馬。從者五十餘 T2127_.54.0305a29: 人。眄視眭。如此十年頻見。忽一日又相逢。 T2127_.54.0305b01: 乃駐馬召睦謂曰。比頻見君情相卷戀。欲 T2127_.54.0305b02: 與君游。睦問君何人。答吾鬼也。姓成名景 T2127_.54.0305b03: 本。弘農人。仕西晋別駕。今爲胡國長史。睦 T2127_.54.0305b04: 問。胡國何在。曰自黄河北倶攝正都樓煩 T2127_.54.0305b05: 西北。沙磧中。王即昔趙靈王也。毎月遣 T2127_.54.0305b06: 我朝泰山故。由此路睦許之。乃設酒食。復 T2127_.54.0305b07: 以錢綵爲好。辭曰。鬼所用。錢即紙錢也。若 T2127_.54.0305b08: 綵絹。亦紙爲之。銀即錫紙。金即黄塗之也
T2127_.54.0305b11: 齋。法苑云。唐中山郎元休撰冥報拾遺記 T2127_.54.0305b12: 云。北齊仕人姓梁。將死告其妻曰。吾生所 T2127_.54.0305b13: 愛奴。并馬皆爲殉。既死家以土嚢壓奴。死 T2127_.54.0305b14: 至第四日。奴還魂言地府見郎主。被鎖械 T2127_.54.0305b15: 人衞謂某曰。我謂同死。得儞使喚。故囑儞 T2127_.54.0305b16: 來。今各自受。必告放儞迴。言訖驅入府。奴 T2127_.54.0305b17: 於屏外窺聞。官問衞者曰。昨日壓得多少 T2127_.54.0305b18: 脂。對曰八斗。官曰今日壓石六尋便牽出 T2127_.54.0305b19: 至明旦見有喜色謂奴曰。今日必告。放儞 T2127_.54.0305b20: 既入府。奴復窺聽。官問壓脂。衞人對曰。以 T2127_.54.0305b21: 此人死經三日。妻子設齋。衆僧作唄轉經。 T2127_.54.0305b22: 鐵梁輒折故。壓脂不得。官稱善尋告放還。 T2127_.54.0305b23: 乃囑曰。傳語妻子。頼汝營齋追薦。獲免大 T2127_.54.0305b24: 苦。猶未全脱。更告營齋。福相救。愼勿殺生 T2127_.54.0305b25: 祭奠。又不得食但益吾罪 T2127_.54.0305b26: 累七齋 人亡毎至七日。必營齋追薦。謂之 T2127_.54.0305b27: 累七。又云。齋七。瑜伽論云。人死中有身
T2127_.54.0305c02: 此已後。決定得生。又此中有七日死已。或 T2127_.54.0305c03: 於此類。由餘業可轉中有種子。便於餘類 T2127_.54.0305c04: 中有生。今尋經旨。極善惡無中有。既受中 T2127_.54.0305c05: 有身。即中下品善惡業也。故論云。餘業可 T2127_.54.0305c06: 轉也。如世七日七日齋福。是中有身。死生 T2127_.54.0305c07: 之際。以善追助。令中有種子。不轉生惡 T2127_.54.0305c08: 趣故。由是此日之福。不可闕怠也 T2127_.54.0305c09: 齋七幡子 北俗亡。累七。齋日。皆令主齋僧。 T2127_.54.0305c10: 剪帋幡子一首。隨帋化之。按正法念處經。 T2127_.54.0305c11: 有一十七種中有。謂死時。若生天者。即見 T2127_.54.0305c12: 中有如白垂下。其人識神見已。擧手攬 T2127_.54.0305c13: 之。便受天人中有身。故今七七日。是中有 T2127_.54.0305c14: 死生之日。以白紙幡子勝幢之。相示之故 T2127_.54.0305c15: 此人招魂帛。皆用白練。甚合經旨也 T2127_.54.0305c16: 無常鐘驗 唐高僧傳云。京大莊嚴寺釋智 T2127_.54.0305c17: 興次當打鐘。寺僧有兄隨煬帝駕幸楊州。 T2127_.54.0305c18: 在道死。一夕託夢與妻子曰。吾達彭城病 T2127_.54.0305c19: 亡。以今月初。蒙禪定寺僧智興打鐘聲振。 T2127_.54.0305c20: 地府受苦者皆解脱。吾亦預此。汝可將絹 T2127_.54.0305c21: 十疋奉興。陳吾意也。其妻依言送之。興不 T2127_.54.0305c22: 受乃均施。寺主恭禪師問。其何法而有此
T2127_.54.0305c27: 男女。善解法戒。知身如幻。未終之時逆修 T2127_.54.0305c28: 生七。然燈懸幡蓋。請僧轉念尊經。得福多 T2127_.54.0305c29: 否。佛言其福無量 T2127_.54.0306a01: 城門上天王 僧史略云。唐天寶元年壬子。 T2127_.54.0306a02: 西蕃五國來寇安西二月十一日。奏請兵 T2127_.54.0306a03: 解援發師萬里累月方到近臣奏且詔不空 T2127_.54.0306a04: 三藏入内持念玄宗秉香爐不空誦仁王護 T2127_.54.0306a05: 國陀羅尼。方二七遍帝忽見神人可五百 T2127_.54.0306a06: 員帶甲荷戈在殿前。帝問。不空。對曰。此毘 T2127_.54.0306a07: 沙門天王第二子。獨徤副陛下心。往救安 T2127_.54.0306a08: 西也。其年四月安西奏二月十一日巳時 T2127_.54.0306a09: 後城東北三十里雲霧冥晦。中有神可長 T2127_.54.0306a10: 丈餘。皆被金甲至酉時鼓角大鳴地動山 T2127_.54.0306a11: 搖。經二日蕃寇奔潰斯須城樓上有光明 T2127_.54.0306a12: 天王現形。謹圖樣隨表進呈因勅諸道節 T2127_.54.0306a13: 鎭所在州府於城西北隅。各置天王形像。 T2127_.54.0306a14: 至於佛寺亦勅別院安置 T2127_.54.0306a15: 娑婆世界 正云索訶。又自誓三昧經云。沙 T2127_.54.0306a16: 訶。漢言忍或云堪忍謂此土剛強難忍故 T2127_.54.0306a17: 即事立名也 T2127_.54.0306a18: 閻浮提 又云。剡部即此洲名在彌盧山南。 T2127_.54.0306a19: 故稱南閻浮提。長阿含經云。由閻浮提樹 T2127_.54.0306a20: 得名也 T2127_.54.0306a21: 贍 病 T2127_.54.0306a22: 贍病制 僧祇律云。有比丘。久病佛因按行 T2127_.54.0306a23: 見躬與阿難爲洗身及衣曬臥具訖。又爲 T2127_.54.0306a24: 説法佛問汝曾看病否。答不曾佛言汝既 T2127_.54.0306a25: 不看誰當看汝。乃制戒自今後應看病比
T2127_.54.0306a29: 可食。二不惡病人便利唾吐。三有慈愍心 T2127_.54.0306b01: 不爲衣食。四能經理湯藥。五能爲病人説 T2127_.54.0306b02: 法令歡喜已増長善法 T2127_.54.0306b03: 贍病人六失 増一經云。一不辯良藥。二懈 T2127_.54.0306b04: 怠。三喜嗔好睡。四但貪衣食。五不以法供 T2127_.54.0306b05: 養。六不共病人言語談 T2127_.54.0306b06: 得病十縁 佛説醫經云。一久坐。二食不節。 T2127_.54.0306b07: 三多憂愁。四疲極。五婬欲。六瞋恚。七忍大
T2127_.54.0306b10: 食。二不籌量食。三内未消更食。四強擿 T2127_.54.0306b11: 吐。五已消欲出而強制。六食不隨病。七隨 T2127_.54.0306b12: 病不籌量。八懶服藥。九無智慧不能調心」 T2127_.54.0306b13: 病僧得數數食 僧祇云。佛問病比丘。比丘 T2127_.54.0306b14: 答我病不損先得數數食。時身得安樂。世 T2127_.54.0306b15: 尊制戒故我病不損。佛言聽病比丘數數 T2127_.54.0306b16: 食 T2127_.54.0306b17: 得以酒爲藥 分別功徳論云。祇園有比丘 T2127_.54.0306b18: 病經六年優波梨往問所須。答唯思酒優 T2127_.54.0306b19: 波梨曰。待我問佛遂至園問佛有比丘病 T2127_.54.0306b20: 思酒爲藥。不審可否。佛言。我所制法除病 T2127_.54.0306b21: 苦者。優波梨復往索酒令飮病尋平復重 T2127_.54.0306b22: 爲説法得羅漢果。佛讃優波梨汝問此事 T2127_.54.0306b23: 使比丘病瘥又使得道 T2127_.54.0306b24: 無常院 西域傳云。祇桓西北角日光沒處。 T2127_.54.0306b25: 爲無常院。若有病者當安其中意爲凡人 T2127_.54.0306b26: 内心貪著房舍衣鉢道具生戀著心無厭背 T2127_.54.0306b27: 故制此堂令聞名見題悟一切法無彼常故
T2127_.54.0306c01: 金薄塗之。面向西方左手中指繋一五綵 T2127_.54.0306c02: 幡幡脚曳地有比丘病甚者當洗拭易衣安
T2127_.54.0306c09: 云。又放光明名見佛此光覺悟將沒者令 T2127_.54.0306c10: 隨憶念見如來命終得生其淨國見有臨終 T2127_.54.0306c11: 勸念佛又示尊像令瞻敬俾於佛所深歸仰 T2127_.54.0306c12: 是故得成此光明稱十念者即是念十聲阿
T2127_.54.0306c16: 法是道非道發其智慧或隨他先習而讃嘆
T2127_.54.0306c19: 手示題目又將佛像對面觀矚常説法語念 T2127_.54.0306c20: 佛愼勿傳於世事 T2127_.54.0306c21: 捨墮 今有比丘。病出衣鉢。唱賣施僧。謂之 T2127_.54.0306c22: 捨墮。此但用名。而不得其實也。出要儀 T2127_.54.0306c23: 云。梵語尼薩耆。舊翻爲捨墮。即是六聚 T2127_.54.0306c24: 罪名一也。謂因財事生犯貪慢心。強制捨 T2127_.54.0306c25: 入僧故。如聲論翻爲盡捨。謂捨。財捨心捨 T2127_.54.0306c26: 罪。若不盡捨還成相染 T2127_.54.0306c27: 打無常磬 増輝記云。未終時長打磬。令其 T2127_.54.0306c28: 聞聲。發其善思。得生善處。智者大師臨終 T2127_.54.0306c29: 時。語維那曰。人命終時。得聞磬聲増其 T2127_.54.0307a01: 正念。惟長惟久。勿令聲絶。以氣盡爲期 T2127_.54.0307a02: 風刀 正法念經云。命終時刀風皆動。如千 T2127_.54.0307a03: 尖刀刺其身上。十六分中猶不及一。若有 T2127_.54.0307a04: 善業。則不多苦惱○顯宗論云。爲人好發 T2127_.54.0307a05: 言。譏刺他人。隨實不實。傷切人心。由此。 T2127_.54.0307a06: 當招風刀之苦 T2127_.54.0307a07: 命終心 唯識鈔云命終心起四種愛。即一 T2127_.54.0307a08: 切有情善惡。受身之根本也。一者。於其自 T2127_.54.0307a09: 身。起現有愛。二者。於現眷屬。起貪喜倶行 T2127_.54.0307a10: 愛。三者。於現田宅資生業。起彼彼喜樂愛。 T2127_.54.0307a11: 四者。於當來生。起後有愛。且四愛中。前三 T2127_.54.0307a12: 是助潤生。後一是正潤生。謂於當來生地 T2127_.54.0307a13: 起故。亦名受生心。此心位。若得人善巧策 T2127_.54.0307a14: 發。聞佛名磬聲。令專繋聖境。以不顛倒 T2127_.54.0307a15: 故。必隨願往生善趣 T2127_.54.0307a16: 悶絶位 梵語。末摩此云死穴。或云。死節以 T2127_.54.0307a17: 病觸此處有悶絶生故雖死而心頭熱也。 T2127_.54.0307a18: 縁第八識未捨故 T2127_.54.0307a19: 死位 瑜伽論云。謂壽量極故○雜阿含經 T2127_.54.0307a20: 云。壽煖識三法捨離名死○唯識疏云。身 T2127_.54.0307a21: 壞命終。將入滅相。方名死縁。大乘宗滅 T2127_.54.0307a22: 相屬過去故○正法念處經偈云。不擇於 T2127_.54.0307a23: 貧富少壯。及老年。若在家出家。無不爲死 T2127_.54.0307a24: 壞 T2127_.54.0307a25: 問捨戒 問。三位之中戒於何捨。答大毘婆 T2127_.54.0307a26: 沙論云。將死時身力羸劣。或斷末摩苦惱 T2127_.54.0307a27: 觸故。便失所受身。語律儀本所要期。至最 T2127_.54.0307a28: 後命終刹那心。與律儀一時倶失縁由心 T2127_.54.0307a29: 引起從心發生心捨故戒隨捨也 T2127_.54.0307b01: 無常 攝大乘論云。有三種。一念念壞滅無 T2127_.54.0307b02: 常。二和合離散無常。三畢竟如是無常○ T2127_.54.0307b03: 唯識疏釋。無常有二義。一有生滅體是無 T2127_.54.0307b04: 常。二無他常故名無常 T2127_.54.0307b05: 沙門不應畏死 婆沙論云。待死如寄客去 T2127_.54.0307b06: 如至大會多集福徳故捨命時無畏。復作 T2127_.54.0307b07: 是念隨所受身。末後心滅爲死。若爾心念 T2127_.54.0307b08: 念滅。皆應有畏。非但末後心滅可畏也 T2127_.54.0307b09: 沙門以寂滅爲樂 僧祇律云。欲求寂滅樂。 T2127_.54.0307b10: 當學沙門法○涅槃經云。諸行無常。是生 T2127_.54.0307b11: 滅法。生滅滅已。寂滅爲樂。論云。寂滅爲樂 T2127_.54.0307b12: 者。若言滅法爲樂者此義不然。何以故。爲 T2127_.54.0307b13: 有現在滅是過去已滅法殘故。以有殘故 T2127_.54.0307b14: 非樂也。若滅現在生爲樂者。此義不然。何 T2127_.54.0307b15: 以故。有未來生是現在生殘故。以有殘故 T2127_.54.0307b16: 非樂也。若言未來生是常者。此義不然。生 T2127_.54.0307b17: 必有滅故非樂也。若能令未來應生滅法 T2127_.54.0307b18: 而不得生乃可爲樂耳。此爲正義 T2127_.54.0307b19: 驗來果 瑜伽論云。此有情者。非色非心。假 T2127_.54.0307b20: 名爲命。諸師相傳。造善之人。先從下冷觸。 T2127_.54.0307b21: 至臍已上煖者。然後氣盡。即生人中。若至 T2127_.54.0307b22: 頭面後頂煖乃氣盡。即生天上。若造惡者。 T2127_.54.0307b23: 從上冷至腰熱後氣盡。生餓鬼中。從腰膝 T2127_.54.0307b24: 已上熱氣盡。生傍生中。若從膝已下至足。 T2127_.54.0307b25: 熱氣盡者。生地獄中。若無學聖人入涅槃。 T2127_.54.0307b26: 或心及頂皆煖也 T2127_.54.0307b27: 送 終 T2127_.54.0307b28: 初亡 釋氏死。謂涅槃。圓寂。歸眞。歸寂。滅 T2127_.54.0307b29: 度。遷化。順世。皆一義也。隨便稱之。蓋異 T2127_.54.0307c01: 俗也
T2127_.54.0307c05: 爲骨。白絹鞔之○周禮曰。周尸曰棺。棺寛 T2127_.54.0307c06: 也。釋名曰棺關也。白虎通曰所以有棺者。 T2127_.54.0307c07: 以掩藏形惡也
T2127_.54.0307c10: 之制。皆究備也。釋氏則云。設利羅。此云 T2127_.54.0307c11: 骨身。即全身舍利也。夫釋氏安龕柩不可 T2127_.54.0307c12: 習俗沽務生善也。若應之大師五杉集頗 T2127_.54.0307c13: 合禮式或堂有三間。即置龕於西間面向 T2127_.54.0307c14: 南前設一燈一香而已。中一間用白幕。自 T2127_.54.0307c15: 南達北。金城柱。而東洎南三面幃之。於 T2127_.54.0307c16: 中設繩床。掛眞影。香華供養。以時設食。用 T2127_.54.0307c17: 白紙作娑羅華。八樹以簇繩床。表双林之 T2127_.54.0307c18: 相床。西別設一儀床。置平生道具之屬。繩 T2127_.54.0307c19: 床後。正北幕内。名子位。即是弟子受吊之 T2127_.54.0307c20: 位也。請以普通子遠大師喪儀應之。五杉 T2127_.54.0307c21: 集參詳用之。一則免知禮者嗤。二則生世 T2127_.54.0307c22: 人之善心矣 T2127_.54.0307c23: 服制 釋氏之喪服。讀涅槃經。并諸律。並無 T2127_.54.0307c24: 其制。今準増輝記。引禮云。服有三。一正 T2127_.54.0307c25: 服。二義服。三降服。白虎通曰。弟子於師。 T2127_.54.0307c26: 有君臣父子朋友之道故。生則尊敬而親 T2127_.54.0307c27: 之。死則哀痛之。恩深義重。故爲降服○釋 T2127_.54.0307c28: 氏喪儀云。若受業和尚。同於父母。訓育恩 T2127_.54.0307c29: 深。例皆三年服。若依止師資飡法訓次於 T2127_.54.0308a01: 和尚隨喪服。五杉云。師服者。皆同法服。但 T2127_.54.0308a02: 用布稍麁純染黄褐。増輝云。但染蒼皴之 T2127_.54.0308a03: 色。稍異於常爾。有人呼墨黲衣。爲衰服。蓋
T2127_.54.0308a06: 名衰服者。其衰之制。用布長六寸。象六腑 T2127_.54.0308a07: 薄四寸象四時綴於衣左襟廣袤當心言衰 T2127_.54.0308a08: 者摧也。象孝子心思親摧傷也。故稱斬衰
T2127_.54.0308a11: 釋
T2127_.54.0308a16: 之憂斷而用之無所厭殺也。長齊孝子心自
T2127_.54.0308a20: 削奪其貌。使不苴也。外雖削内則同也。禮
T2127_.54.0308a25: 以扶身明不以死傷生也。禮曰。童子婦人 T2127_.54.0308a26: 不杖。以其不能病也。今釋子心形出俗。達 T2127_.54.0308a27: 了無常。雖喪親以師。豈有絶漿而成病也。 T2127_.54.0308a28: 何必杖乎。非是不孝及婦人童子等。蓋律 T2127_.54.0308a29: 禮宗致不同故。其杖不用無過失矣 T2127_.54.0308b01: 頭巾 増輝記云。僧無冠經。或用頭巾。當以 T2127_.54.0308b02: 全幅褐布。杜氏呼布帽。用布五尺三寸。背 T2127_.54.0308b03: 後長二尺五寸。面前長二尺八寸。摺定後 T2127_.54.0308b04: 兩幅邊縫其半。微兩角。以圓上面前酌 T2127_.54.0308b05: 量從額際直破下開出眼鼻口不得絶開。 T2127_.54.0308b06: 又不得絶小。皆正縫緶之 T2127_.54.0308b07: 哭 涅槃經。佛滅度。諸聲聞弟子皆哭。未離 T2127_.54.0308b08: 欲者。皆宛轉于地。椎胸大叫。此並悲切痛 T2127_.54.0308b09: 極不省自身故○四分律云。尼椎胸啼哭。 T2127_.54.0308b10: 一一犯尼薩耆。比丘犯突吉羅○五百問 T2127_.54.0308b11: 云。比丘師亡。不得擧聲大哭應小小泣涙 T2127_.54.0308b12: ○凡釋子師亡。二親或喪。痛自心起。何有 T2127_.54.0308b13: 不哭。但不得縱聲。委曲并致詞。稱蒼天。罪 T2127_.54.0308b14: 逆之語。唯一往其聲哀哀而已 T2127_.54.0308b15: 祭奠 尚書大傳云。祭者。察也。察至也。言人 T2127_.54.0308b16: 事室於神也。釋名云。奠停也。言停久也。凡 T2127_.54.0308b17: 釋氏之喪。不宜効俗。可稱時藥香華供養
T2127_.54.0308b20: 儀甚備可檢行用○南山鈔云。行弔人小
T2127_.54.0308b26: 何期苦哉。何期苦哉。此似傷辭也。若俗舍 T2127_.54.0308b27: 婦人處女寡女非是宗親不可傷之禮所以 T2127_.54.0308b28: 別嫌疑也 T2127_.54.0308b29: 受弔 南山鈔云。和尚闍梨鋪床在慢外坐 T2127_.54.0308c01: 擬人客來弔同學小者。布草立大者坐於
T2127_.54.0308c04: 吊則哭而伏俗來弔但哭不伏若比丘喪父 T2127_.54.0308c05: 母往俗舍受弔其儀即不可雜於男女之中 T2127_.54.0308c06: 須於幕外堂前布草。或薦面東而坐有人 T2127_.54.0308c07: 弔則拱手低頭哀哀而哭不用稱罪逆等言 T2127_.54.0308c08: 無人弔則誦經念佛 T2127_.54.0308c09: 奔喪 釋氏。奔喪即大迦葉爲始也。佛入涅 T2127_.54.0308c10: 槃已七日迦葉領徒方至雙林。佛於金棺 T2127_.54.0308c11: 出雙足示之○鈔云。若奔喪者直至尸所 T2127_.54.0308c12: 禮拜展哀已後從次第位坐○増輝記云。 T2127_.54.0308c13: 奔喪者。謂在外處師亡凶信至朋友間先
T2127_.54.0308c16: 本院若龕柩已歸塔即先往塔所禮拜盡哀 T2127_.54.0308c17: 右遶數匝然後歸院與法眷行弔。鈔云。若 T2127_.54.0308c18: 高節拔群由來清卓者故不局世情必若任 T2127_.54.0308c19: 情喜怒隨俗浮沈者。或父母二師亡而護 T2127_.54.0308c20: 夏不來雖來又不展哀者亦道俗同恥 T2127_.54.0308c21: 葬法 天竺有四焉。一水葬謂投之。江河。以 T2127_.54.0308c22: 飼魚鱉。二火葬謂𧂐薪焚之。三土葬謂埋 T2127_.54.0308c23: 岸傍取速杇也。四林葬謂露置寒林飼諸
T2127_.54.0308c26: 多。此云焚燒○十誦律云。比丘疑火葬殺 T2127_.54.0308c27: 身中八萬戸虫。佛言。人死虫亦死 T2127_.54.0308c28: 指果 月上女問舍利弗。言佛弟子當住何 T2127_.54.0308c29: 處。答曰。當住涅槃夫比丘既落髮披衣。 T2127_.54.0309a01: 梵云。室羅未尼。唐言。求寂滅洎受戒已名 T2127_.54.0309a02: 鄔波三鉢那唐言近圓。圓寂。皆涅槃故。釋 T2127_.54.0309a03: 子死之所歸即涅槃爲果 T2127_.54.0309a04: 送葬 毘尼母云。闔寺並送葬記云。令觀無
T2127_.54.0309a09: 肅而立阿難與羅睺羅在後佛念當來兇暴 T2127_.54.0309a10: 不報父母深恩躬自棺。爾時大千世界六 T2127_.54.0309a11: 種振動。時四天王乃代佛棺。佛乃執香
T2127_.54.0309a14: 梵語。設利羅今訛略稱舍利華言骨身所 T2127_.54.0309a15: 以不譯者。恐濫凡夫骨身故也。又云馱都 T2127_.54.0309a16: 此目不壞義有二種。舍利。一全身。二碎身 T2127_.54.0309a17: 碎身有三。一骨舍利白色。二肉舍利紅色。 T2127_.54.0309a18: 三髮舍利黒色惟佛舍利五色有神變一切 T2127_.54.0309a19: 物不能壞焉 T2127_.54.0309a20: 立塔 梵語。塔婆。此云高顯。今略稱塔也。又 T2127_.54.0309a21: 梵云。蘇偸婆。此云寶塔。又梵云。窣堵波。 T2127_.54.0309a22: 此云墳。又云抖擻婆。此云讃護。或云浮圖。 T2127_.54.0309a23: 此云聚相○西域記云。立表寄歸傳云。作 T2127_.54.0309a24: 倶攞。皆壘塼石爲之。形如小塔。上無輪。蓋
T2127_.54.0309a27: 果三級四果四級表超三界也。辟支佛十 T2127_.54.0309a28: 一級表未超無明一支故佛塔十三級。表 T2127_.54.0309a29: 超十二因縁故。若凡夫比丘有徳行者。亦 T2127_.54.0309b01: 得立塔。即無級。僧祇云。持律比丘法師營 T2127_.54.0309b02: 事比丘。有徳望者皆應立塔○五百問云。 T2127_.54.0309b03: 得爲亡師立塔用自物得不得用師物○塔 T2127_.54.0309b04: 有銘記非起今世按佛本行集經云。迦葉 T2127_.54.0309b05: 佛滅度後。波羅奈國王名吉利尸。收舍利 T2127_.54.0309b06: 用七寶造塔。爲作銘記名達舍婆陵迦隋 T2127_.54.0309b07: 言十相 T2127_.54.0309b08: 誌石 杜氏云。精義曰。准禮無文自魏司徒 T2127_.54.0309b09: 繆襲改葬父母遂刻石以誌又宋元嘉十一 T2127_.54.0309b10: 年王球死立石誌顏延之爲文因此士族祖 T2127_.54.0309b11: 習焉又馮鑑續事始云。按西京雜記。前漢 T2127_.54.0309b12: 杜子臨終作文命刻石埋於墓前厥後恐因 T2127_.54.0309b13: 此矣○白氏六帖云。孔子之喪公西赤爲
T2127_.54.0309b16: 所稱又美其所爲故。銘之義稱美不稱惡 T2127_.54.0309b17: 先祖無美而稱之是誣也。有美而不明也。
T2127_.54.0309b21: 稱孤 曲禮云。孤子當室。謂年未三十也。壯 T2127_.54.0309b22: 有室。有代親之端。不爲孤也。今見釋子稱 T2127_.54.0309b23: 孤。弟子不然也。五杉云。孝院小師者宜也。 T2127_.54.0309b24: 孝謂喪孝之院。若俗云。孝堂非自代語也。 T2127_.54.0309b25: 若居大寺院房者。亦可稱之 T2127_.54.0309b26: 唱衣 律云。僧輕物。差一五法比丘。分與現 T2127_.54.0309b27: 前僧。爲分不均故。佛聽集衆。先以言白衆。
T2127_.54.0309c03: 令太貴大賤。不應待其價極方與之。若不 T2127_.54.0309c04: 買者故増價。犯惡作罪○大毘婆沙論。問。 T2127_.54.0309c05: 命過比丘衣鉢等。云何得分。答彼於昔時。 T2127_.54.0309c06: 亦曾分他。如是財物。今時命過。他還分 T2127_.54.0309c07: 之○増輝記云。佛制。分衣本意。爲令在者 T2127_.54.0309c08: 見其亡物分與衆僧。作是思念彼既如斯。 T2127_.54.0309c09: 我還若此。因其對治令息貪求故。今不能 T2127_.54.0309c10: 省察此事。翻於唱賣之時。爭價上下。喧呼 T2127_.54.0309c11: 取。以爲快樂。誤之甚也。仁者宜忌之 T2127_.54.0309c12: 覆墓 殯後三日。再往墓所。謂之覆墓。杜氏 T2127_.54.0309c13: 云。不載禮經但以孝子自迁奉後追慕所 T2127_.54.0309c14: 親。又慮墳墓未完復往省之。今釋子往亦 T2127_.54.0309c15: 無咎。蓋檢校之至也 T2127_.54.0309c16: 禮師塚 五百問云。得禮師塚。報恩徳故 T2127_.54.0309c17: 忌日 二月十五日佛涅槃日。天下僧俗有 T2127_.54.0309c18: 營會供養。即忌日之事也。俗禮君子育終 T2127_.54.0309c19: 身之孝。忌日之謂也。又謂不樂之日。不飮
T2127_.54.0309c22: 疏子 白佛辭也。蓋疏通齋意爾。亡師雖尊。 T2127_.54.0309c23: 對佛。必須名呼禮云。君前不諱。父前子名 T2127_.54.0309c24: 明不敢諱於尊前也。如律中舍利弗滅度。 T2127_.54.0309c25: 有弟子沙彌均提來。白佛言。我和尚舍利
T2127_.54.0309c28: 路等。即不可虚詞壯飾。自掇妄罪焉 T2127_.54.0309c29: 寒食上墓 杜氏云。唐開元二十年。勅仕庶 T2127_.54.0310a01: 家。許寒食上墓。同拜掃禮。今釋子不可習 T2127_.54.0310a02: 俗。貴免葷酒男女。參雜。貽於譏嫌也。或二 T2127_.54.0310a03: 親墓須去者必焚香。或呪土呪食。撒於墓 T2127_.54.0310a04: 所。或高聲念尊勝等。俾幽魂蒙益。即不可
T2127_.54.0310a07: 言。若人命終。造立墳塚。是人精魄在中否。 T2127_.54.0310a08: 佛言。亦在亦不在。何以故。若人生時不造 T2127_.54.0310a09: 善根。不識三寶。無善受福。無惡受殃。無善 T2127_.54.0310a10: 知識。爲其修福。是其精魄在墳中。未有生 T2127_.54.0310a11: 處故。或生前大修福善。精勤行道。或生天 T2127_.54.0310a12: 上人間。故言不在。或生前不信正眞。謟誑 T2127_.54.0310a13: 欺人。造作惡業。合墮畜生惡鬼地獄。倭受 T2127_.54.0310a14: 苦惱。故言不在○或問之。子今集此要覽。 T2127_.54.0310a15: 雖欲利他。安能利己。何則其如抄略眞教。 T2127_.54.0310a16: 増減聖言。得無咎耶。答有聖言爲證何者 T2127_.54.0310a17: 佛本行經云。有諸比丘。取經中要義味。爲 T2127_.54.0310a18: 他説法不依次第。懼以白佛。佛言。我許隨 T2127_.54.0310a19: 便。於諸經中。擇取要義安比文句。爲人説 T2127_.54.0310a20: 法。但取中義。莫壞本經○雜譬喩經云。若 T2127_.54.0310a21: 有凡人解深經一句。口誦心念。身中三毒 T2127_.54.0310a22: 四魔。八萬垢門。皆不能自安。何況博採衆 T2127_.54.0310a23: 法。爲世橋梁耶 T2127_.54.0310a24: 習法堂同比丘行妙謹書 T2127_.54.0310a25: 釋氏要覽卷下 T2127_.54.0310a26: T2127_.54.0310a27: T2127_.54.0310a28: T2127_.54.0310a29: T2127_.54.0310b01: T2127_.54.0310b02: T2127_.54.0310b03: 後序 T2127_.54.0310b04: 起復中散大夫守光祿卿知 T2127_.54.0310b05: 江寧府護軍紫金魚隨 撰 T2127_.54.0310b06: 錢塘月輪山擇賜紫誠公峻修潔之行明内外 T2127_.54.0310b07: 之學靡嬰拂於塵務常宴息於雲寺以 T2127_.54.0310b08: 聖朝隆浮圖之教盛田衣之衆且謂契經至廣 T2127_.54.0310b09: 博習難周虞來學之童蒙昧出俗之本末乃閲 T2127_.54.0310b10: 寶華之藏遍窮貝葉之文釆義類以貫穿撮樞 T2127_.54.0310b11: 要而精簡門目具擧事迹該詳披其言則曄若 T2127_.54.0310b12: 春融質其理則煥然氷釋猶儒官之學記實佛 T2127_.54.0310b13: 門之會要也 T2127_.54.0310b14: 毘陵郡牧職方外郎崔公智識囦博才雅精粹 T2127_.54.0310b15: 乃作字引辭旨妙絶幸獲捧覽讃歎無㪤宜其 T2127_.54.0310b16: 鏤板傳諸不杇聊笔編未冀翼而行之云爾天 T2127_.54.0310b17: 聖甲子歳季春月辛亥叙 T2127_.54.0310b18: T2127_.54.0310b19: T2127_.54.0310b20: T2127_.54.0310b21: T2127_.54.0310b22: T2127_.54.0310b23: T2127_.54.0310b24: T2127_.54.0310b25: T2127_.54.0310b26: T2127_.54.0310b27: T2127_.54.0310b28: T2127_.54.0310b29: T2127_.54.0310c01: T2127_.54.0310c02: T2127_.54.0310c03: T2127_.54.0310c04: T2127_.54.0310c05: T2127_.54.0310c06: T2127_.54.0310c07: T2127_.54.0310c08: T2127_.54.0310c09: T2127_.54.0310c10: T2127_.54.0310c11: T2127_.54.0310c12: T2127_.54.0310c13: T2127_.54.0310c14: T2127_.54.0310c15: T2127_.54.0310c16: T2127_.54.0310c17: T2127_.54.0310c18: T2127_.54.0310c19: T2127_.54.0310c20: T2127_.54.0310c21: T2127_.54.0310c22: T2127_.54.0310c23: T2127_.54.0310c24: T2127_.54.0310c25: T2127_.54.0310c26: T2127_.54.0310c27: T2127_.54.0310c28: T2127_.54.0310c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 [行番号:有/無] [返り点:有/無] [CITE] |