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資行鈔 (No. 2248_ 照遠撰 ) in Vol. 00 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 [行番号:有/無] [返り点:有/無] [CITE]
T2248_.62.0397a01: T2248_.62.0397a02:
T2248_.62.0397a05: 正其綱目。今此一篇。是僧家法綱之綱紀也。 T2248_.62.0397a06: 住持之大要目綱。細行之儀軌是綱。亦得僧 T2248_.62.0397a07: 衆綱目之綱領故目也。説文云。持綱大綱目
T2248_.62.0397a18: 斯御衆明事皆可擧。豈止僧徒清肅。息俗歸
T2248_.62.0397b01: 立教。倶是鄙俗故。有此教也。行杖鞭犍度枷
T2248_.62.0397b06: 漸漸令戒毀壞。令多人不得利益。作諸苦業。 T2248_.62.0397b07: 以滅正法。若比丘非制不制。是制不斷。如是 T2248_.62.0397b08: 漸漸令戒成就。利蓋多人。不作苦業。令正法 T2248_.62.0397b09: 久住。是故汝等非制不應制。是制不應斷。當
T2248_.62.0397b12: 句云若比丘。擧非法人也。第二句云非制而 T2248_.62.0397b13: 制。諸都乖正也。第三句云是制便斷邪礙正。
T2248_.62.0397b28: 寶。有大勢力。王所親愛。一切大衆。不能殯時。 T2248_.62.0397c01: 如是等人。汝等當治。刹利婆羅門毘舎首陀 T2248_.62.0397c02: 不能治者。如是四姓。則爲斷我三寶種姓。能
T2248_.62.0397c06: 無量世。修戒施慧。見我法滅。捨不擁護。如是
T2248_.62.0397c10: 是惠也。苦使裨嘉苗
T2248_.62.0397c17: 輪經也。今引古譯經也。玄記云。大方廣十輪
T2248_.62.0397c21: 四。故知懈怠少智。云過雖二過。云相時懈怠 T2248_.62.0397c22: 少智倶不精進相也。故且云有四歟。若過云 T2248_.62.0397c23: 有四過者。實可不審。然而今云相故知此且 T2248_.62.0397c24: 就其相状云也
T2248_.62.0397c27: 自本鈍根故。修智自修。又令他不令修智。故 T2248_.62.0397c28: 唯以事自行。又令行他教也。彼者鈍根人也。 T2248_.62.0398a01: 又一義云。令彼者能教人也。他者鈍根人也。 T2248_.62.0398a02: 此義令彼化導他訓也。既鈔如此衆生教令勸
T2248_.62.0398a17: 戒比丘作眞佛想。二觀破戒比丘作持戒想。 T2248_.62.0398a18: 三慳貪比丘作布施想。四多瞋比丘作忍辱 T2248_.62.0398a19: 想五諂曲比丘作質直想。六懈怠比丘作精 T2248_.62.0398a20: 進想。七聚落比丘作蘭若想。八散亂比丘作 T2248_.62.0398a21: 禪定想。九愚癡比丘作智慧想。十生死比丘
T2248_.62.0398a24: 想。乃至雖慳貪能示伏藏。但作布施想。中間
T2248_.62.0398a28: 哉。答。必十種勝想皆非謂恭敬歟。是故鈔其 T2248_.62.0398b01: 中恭敬想少少出之歟可勘之
T2248_.62.0398b04: 乃至哉。答。師仰云。乃至名言非對數乃至。且 T2248_.62.0398b05: 示恭敬想。足至下也。敬人上自額乃至禮足
T2248_.62.0398b10: 問。若破戒比丘次生可墮地獄。何云生豪貴 T2248_.62.0398b11: 哉。答。實順生墮地獄。彼後報生豪家故。以此 T2248_.62.0398b12: 意云後生也
T2248_.62.0398b16: 或三五百中稀過一。頭有黄未必盡有。若取 T2248_.62.0398b17: 時如何得知彼之有無。須待明日夜者。若有 T2248_.62.0398b18: 者便即黄從腦上出。或從角肉出。待彼正 T2248_.62.0398b19: 。時人遂潜伏。牛邊不得入。云覺候黄正出 T2248_.62.0398b20: 角上時忽起身相。牛驚之其黄便落地。因而 T2248_.62.0398b21: 獲之。其牛過三五日必死。牛雖死黄堪合藥
T2248_.62.0398b26: 水中。但乘船浮海上。估客也。無量衆生者。 T2248_.62.0398b27: 必不局畜類。云殺六道衆生事也。六趣之中。 T2248_.62.0398b28: 人最上故且出人。天非可殺。故出勝人云彼 T2248_.62.0398c01: 人也。餘趣自可接故。又云。影略互顯。彼人雖 T2248_.62.0398c02: 死者法破戒之人也。既喩死人故其藥有功 T2248_.62.0398c03: 者。喩服藥事也故法喩合擧令互顯也。付之 T2248_.62.0398c04: 不審也。下云牛麝人死時人死是喩也。是是 T2248_.62.0398c05: 破戒人哉。答。自本設二會釋。故不可有失也。
T2248_.62.0398c15: 受之也
T2248_.62.0398c18: 五爲使佛法久住也
T2248_.62.0399a01: 品機歟。依之餘記以此句爲中品機。且中品 T2248_.62.0399a02: 對下品機。今云上品見。是以鈔批云。首疏云 T2248_.62.0399a03: 佛法中有三種人。謂上中下。上品之人。專精 T2248_.62.0399a04: 不犯。堅守禁戒。如鵝珠草緊。理須恭敬。不得 T2248_.62.0399a05: 治罰。如輪王神寶之馬一日之中周四天下。 T2248_.62.0399a06: 不勞加罰。中品犯己自悔。深生慚愧。如好良 T2248_.62.0399a07: 馬見鞭影便行。不須加罰。下品之人。無慚無 T2248_.62.0399a08: 愧。破戒犯罪。續作不止。自非治罰。寧容肯 T2248_.62.0399a09: 息。如似鈍驢不加鞭杖無由取路。唯此文中 T2248_.62.0399a10: 約犯過者。取第二人爲上品。慈云見影者取 T2248_.62.0399a11: 教力影也。以見教中治罰之文。即改過故也
T2248_.62.0399a16: 相違僧令懺悔之言歟。上品人可專精不犯 T2248_.62.0399a17: 故。如似遲驢。必加楚罰。智能遷善。可上則鞭
T2248_.62.0399a21: 庸媚世趨時。豐華四事。聚來徒馳逐五邪。贖
T2248_.62.0399a25: 爾者。自恣五徳中。知自恣不自恣者。何必只 T2248_.62.0399a26: 時可具之哉。答。師仰云。一切分輕物等事。皆 T2248_.62.0399a27: 上兩種五徳。但第五知自恣不自恣句。隨時 T2248_.62.0399a28: 可改轉。今云自恣五徳擧罪五徳。出自恣法。 T2248_.62.0399a29: 故且云爾。實自恣不自恣之句可改作也。是 T2248_.62.0399b01: 以簡正記云。兩種五徳者。不愛不恚不怖不癡 T2248_.62.0399b02: 知擧罪。是初五徳。次又知時不非時。如實不 T2248_.62.0399b03: 以虚空利益。不以損減柔軟。不以麁擴慈心。
T2248_.62.0399b07: 無數方便。教諸比丘。展轉相教。更相受語。便 T2248_.62.0399b08: 擧清淨無罪比丘。佛言聽無求聽。能擧之 T2248_.62.0399b09: 人須具五徳。乃至竅問。爲見聞疑。何見見 T2248_.62.0399b10: 何罪犯戒見犯威儀耶。問答一一如法。犯者
T2248_.62.0399b16: 之過。故云前後示相多少參渉。而當段文。總 T2248_.62.0399b17: 處而明之。列過相故云總處也。是以記下文
T2248_.62.0399b23: 應名倒亂耶。答。不然歟。如法云非法。而作 T2248_.62.0399b24: 之即倒亂也。以常犯戒。不倒亂故。簡正記云。 T2248_.62.0399b25: 倒説者犯言不犯。不犯言犯。邪言正正言邪
T2248_.62.0399c02: 二聚犯云歟。答。爾也。於前三聚。除波羅夷。 T2248_.62.0399c03: 付自餘聚犯人與訶責可得意歟。所以爾者。 T2248_.62.0399c04: 下五分云七破戒。記釋五分中破戒須除初
T2248_.62.0399c15: 哉。答。先付實犯。雖與此罰。亦口説同可與 T2248_.62.0399c16: 此治罰。但口説時。不除波羅夷。前三聚同口 T2248_.62.0399c17: 説與之○又一義云。倒説倒亂相並。與呵責 T2248_.62.0399c18: 羯磨事。其義無疑。唯倒之人可得呵責。故云
T2248_.62.0399c21: 故呵責也。單犯之人必不與呵責歟。已上口 T2248_.62.0399c22: 説實犯相兼義云。又一義云。今説釋爲本。唯
T2248_.62.0399c26: 六十二見不同也。問。我歴三世爲六十。何斷 T2248_.62.0399c27: 常不歴三世唯云二哉。答。斷常二見身本不 T2248_.62.0399c28: 歴五蘊三世。總云斷云常起見故唯二種歟。 T2248_.62.0399c29: 但進此事可尋也。而鈔批作六十二見異之 T2248_.62.0400a01: 也。即彼記云。因是五見生六十二見。一云因 T2248_.62.0400a02: 五見之中身邊二見。生六十二見。何者因身見 T2248_.62.0400a03: 生五十六見。欲界五陰各有即離四見。成對 T2248_.62.0400a04: 言約即離成四句者。一即色是我二離色。是 T2248_.62.0400a05: 我三亦縱是我四非離是我餘也。因邊見生 T2248_.62.0400a06: 六見。謂三界各有斷常成六見。六配五十六
T2248_.62.0400a10: 也。二説己功徳者。謂我是律師坐禪持經頭 T2248_.62.0400a11: 陀知事令他信敬。三高聲現威者。叱吒示現 T2248_.62.0400a12: 威教。令他畏難。謂有勢力。彼當思惟。彼必能 T2248_.62.0400a13: 爲我作損益。便持物施入手。並入邪命攝也。 T2248_.62.0400a14: 激動令施者。立謂。説己所得之利。意令他施。 T2248_.62.0400a15: 説云昨日張家得一疋絹。今朝王家復送一 T2248_.62.0400a16: 疋細絹悕求人施名激動。應師云。激者發也。 T2248_.62.0400a17: 説文云。水急疾曰激也。從此已下明四邪義 T2248_.62.0400a18: 也。通使四者。立謂今有比丘。諂曲爲官人家。 T2248_.62.0400a19: 作使往來等是也。上觀星象盈虚之相者。立 T2248_.62.0400a20: 云。象謂日月星辰也。故易曰。玄象莫大於日 T2248_.62.0400a21: 月也。謂觀五星二十八宿。星即象也。觀天文 T2248_.62.0400a22: 星宿。若觀若觀是虚。即耕田種植者。此名下 T2248_.62.0400a23: 邪。亦名下口食也。今時多有犯者。謂言我不
T2248_.62.0400a26: 是精窮。省己離邪
T2248_.62.0400b01: 虧盈辰纒度
T2248_.62.0400b04: 象卜吉凶。乃至知天下之政也。故不同也
T2248_.62.0400b11: 責。却是非法羯磨也。若犯此罪。答云此罪等
T2248_.62.0400b16: 或犯夷殘。謂言是提。或犯吉謂言是殘。故曰
T2248_.62.0400b21: 自不交言。但兩頭互説。令他二人成怨故。云 T2248_.62.0400b22: 鬪亂他。若依玄釋。前句此中方約與他人諍。 T2248_.62.0400b23: 名鬪亂他。恐道理稍劣。依後解好。非一鬪亂 T2248_.62.0400b24: 者數數爲之。不是一度也。親近惡友者。於己 T2248_.62.0400b25: 無益也。惡人爲伴者。長善法與義同倶。惡友 T2248_.62.0400b26: 即約暫時以言爲伴。即久永説也。自樂爲惡 T2248_.62.0400b27: 者。鄙性念念欲作惡也。破戒爲前三。破見謂 T2248_.62.0400b28: 起六十二邪見。破一正見也。白衣即在家人。 T2248_.62.0400b29: 不令數相親近。恐染習惡法也
T2248_.62.0400c05: 鈔。以香華果蓏相授説文釋草實。爾者 T2248_.62.0400c06: 草實通名歟。將局一物歟。答。草實通名也。 T2248_.62.0400c07: 今名蓏取總之名。且目別歟。即會正云。蓏
T2248_.62.0400c19: 言阿難善知識者是全梵行。如我昔日値善
T2248_.62.0400c27: 非餘縁皆異也。故先明之者。意云。有異故。第
T2248_.62.0401a01: 者下六法毎法對一事。今呵責唯不可一種。 T2248_.62.0401a02: 通一切非法。先明之者七中尤在初明之故。 T2248_.62.0401a03: 曰先明也。一義同上有人義也。即簡正記云。 T2248_.62.0401a04: 此法者指呵責法也。餘者外也。除法呵責外 T2248_.62.0401a05: 更有六羯磨爲餘也有異下之六番毎法但對 T2248_.62.0401a06: 一事。如擯出但對汚家惡行事。遮不至白衣 T2248_.62.0401a07: 家。但對罵謗事等。今呵責不但一種。凡一切 T2248_.62.0401a08: 非法。但入法羯磨治之。如前文云過有多種 T2248_.62.0401a09: 等。此既過有多少。多者最在初明故。曰前明 T2248_.62.0401a10: 之。今依玄記云。此法者七羯磨法也。餘羯磨 T2248_.62.0401a11: 者受戒懺罪受日等也。有異者此是違情羯 T2248_.62.0401a12: 磨。當世少行。餘是順情羯磨。當代盛行。既 T2248_.62.0401a13: 是違情作法之時。須僧證正其罪也。文須前 T2248_.62.0401a14: 擧後作。憶念與罪。又准遮法。具問同擧徒衆 T2248_.62.0401a15: 等。此則與受懺等順情之法全異故。前明之 T2248_.62.0401a16: 意。在行事者了別也。此解不違鈔文。順羯磨
T2248_.62.0401a20: 八也。第十亦或白二單白白四隨法不同也」
T2248_.62.0401a25: 人擧告僧。
T2248_.62.0401b01: 已不所擧人者。犯過比丘也。一一如法方爲
T2248_.62.0401b05: 云。曲對云時雖當五七縁。又總云時素欲問 T2248_.62.0401b06: 和通名十縁無過歟
T2248_.62.0401b10: 是爲縁。遂約四事倒説制之歟。但可勘之。示 T2248_.62.0401b11: 知改法
T2248_.62.0401b14: 對僧比丘前。今既非本心故。爲不令呵責也。
T2248_.62.0401b28: 然
T2248_.62.0401c11: 本之前方便之罪生也。由前方便能成根本。
T2248_.62.0401c14: 者相似即從此生得意歟。今鈔注幷記釋種
T2248_.62.0401c20: 及呵者。謂本爲於僧比丘前造過被呵責也。 T2248_.62.0401c21: 今更嫌羯磨。還共前來。向僧比丘前作過。便 T2248_.62.0401c22: 是相續後犯。謂僧比丘前倒説四事。今呵此 T2248_.62.0401c23: 羯磨法爲非法。呵人等約是續作不止。即成
T2248_.62.0401c29: 爲敷坐具供養不應受
T2248_.62.0402a03: 度中説此事。清淨比丘説故。今他者限比丘
T2248_.62.0402a10: 也
T2248_.62.0402a14: 二比丘亦爾者。此謂二人被治。一人乞解。其 T2248_.62.0402a15: 彼一人亦須別乞解也。今言彼二比丘者。即
T2248_.62.0402a18: 人亦須乞解。故云彼二亦爾。若取語足。合云 T2248_.62.0402a19: 第二比丘亦爾。更有別解不正不録之。問。如 T2248_.62.0402a20: 二人同犯。一人隨順乞解。彼第二人未隨順。 T2248_.62.0402a21: 其未乞解其一比丘獨作成不。有人云。亦得。 T2248_.62.0402a22: 今準律文不成。須二人一是隨順乞解。各陳
T2248_.62.0402a26: 磨。雖可牒別過之人二人。但非羯磨之便歟。 T2248_.62.0402a27: 雖然非遮之歟。彼人多少中
T2248_.62.0402b01: 本處故同也。涅槃名爲驅遣羯磨。十誦名驅 T2248_.62.0402b02: 出羯磨。事起馬宿滿宿二比丘在聚落中汚 T2248_.62.0402b03: 家也。舊云馬師滿宿謬矣。親檢十誦云爾。四 T2248_.62.0402b04: 分名富那婆娑比丘及阿濕卑比丘。在連 T2248_.62.0402b05: 聚落。行汚家惡行。餘比丘往乞食不得。云此 T2248_.62.0402b06: 比丘不與我曾言語慰問迎逆。乞食比丘擧 T2248_.62.0402b07: 過白佛。令白四殯出。令身子目連往治。及謗 T2248_.62.0402b08: 衆僧云懷愛恚。僧即設諫違諫。犯殘臨時付 T2248_.62.0402b09: 口言故須違。出本處者。謂遣出聚落汚家之
T2248_.62.0402b17: 者。四羯磨未懷信。三擧行信倶懷也。是以下
T2248_.62.0402b22: 住處聚落。此時指聚落云界。又云此住處歟。 T2248_.62.0402b23: 若餘四事倒説等時。必不見驅出聚落也。若 T2248_.62.0402b24: 爾者正指作法界之界歟
T2248_.62.0402c08: 謂被治人。或有縁事。不得問餘人。餘人答恐
T2248_.62.0402c15: 見歟
T2248_.62.0402c18: 兼兩衆。方入此治。雖然正蒙此治法事。專在 T2248_.62.0402c19: 道衆也。正依律本縁起。時因數犯。與依止之
T2248_.62.0402c22: 縁起因僧芻比丘年老無知。故懺數犯。所以
T2248_.62.0403a02: 多寶等法非出家。又剃髮染衣之故非在家。 T2248_.62.0403a03: 故喩之也。此質多居士得宿命智。故善法比 T2248_.62.0403a04: 丘過去作此烏鷄。憶得今如是云也。是以僧 T2248_.62.0403a05: 祇律云。佛言此居士得宿命通。見彼比丘過 T2248_.62.0403a06: 去世時爲烏鷄子。作是譏弄。又身雖出家。心
T2248_.62.0403a09: 善法昔爲烏鷄子。乃喩云昔有商人。採寶得 T2248_.62.0403a10: 雌雄二鷄歸國。雄被狸食。唯雌者在。後烏覆 T2248_.62.0403a11: 之生子。子作聲時。父説偈曰此子非我有。野
T2248_.62.0403a14: 復是烏。學烏作鷄鳴。學鷄作烏聲。烏鷄兩 T2248_.62.0403a15: 兼學。是二但不成。善法因斯不往。佛令作此
T2248_.62.0403a18: 從言單言篇也。作爲正召令受也
T2248_.62.0403a23: 召來善法比丘見彼居士。令俗之心調柔。謝 T2248_.62.0403a24: 云受懺也。而不受比丘直向居士懺也。尚不 T2248_.62.0403a25: 受居士與覆鉢之法也
T2248_.62.0403a28: 阿難。令懺居士。故以阿難爲所對。善法比丘 T2248_.62.0403a29: 懺之也。是以飾宗記云。引五分二十四云。教 T2248_.62.0403b01: 作突吉羅悔過。言我某甲比丘作麁惡語。加
T2248_.62.0403b04: 僧已爲善法比丘作罰謫。若受懺悔善。若不 T2248_.62.0403b05: 應至眼見耳不聞處。安羯磨比丘。著眼見可 T2248_.62.0403b06: 不聞處。教令如法懺悔。後來語居士言。居士 T2248_.62.0403b07: 懺悔。彼比丘先犯罪。今已爲懺悔。罪已除彼 T2248_.62.0403b08: 若受懺悔者善。不受者犯罪比丘應自往懺 T2248_.62.0403b09: 悔。如是阿難聞世尊教已。將善法比丘。至質 T2248_.62.0403b10: 多居子家語言。懺悔居士。彼比丘僧已爲作 T2248_.62.0403b11: 講罰。質多居士即共懺悔時。善法比丘順位。 T2248_.62.0403b12: 衆僧不聊違逆。從衆僧乞解遮不至白衣家
T2248_.62.0403b15: 遙求懺。使人自向居士求懺。若未受應令比
T2248_.62.0403b20: 重。不滿僧數前四人。既足僧數。無隨順罪。 T2248_.62.0403b21: 後三人者邪見壞心。不足僧數。有隨順罪。又 T2248_.62.0403b22: 隨有輕重。若隨前二不見不懺人者。但得吉 T2248_.62.0403b23: 羅。隨後惡邪得提。可知。又此七羯磨人。前 T2248_.62.0403b24: 六人無倚傍。倚傍故不須説諫。後惡邪不捨。 T2248_.62.0403b25: 以倚傍聖教。言説相似是非難分。須僧説諫
T2248_.62.0403c03: 有諸法。是故如是説煩惱即菩提之文。第五 T2248_.62.0403c04: 釋即約事。即同莊嚴於貪起正思。於貪得解 T2248_.62.0403c05: 脱。故説貪嗔癡亦復然之文。又有學者云。第 T2248_.62.0403c06: 五如有傳。於前四釋今案少異。第一約事。云 T2248_.62.0403c07: 業相如幻故。第二約理。云業相不得故。第三 T2248_.62.0403c08: 亦約理云一源。第四通約理事。唯心言應理
T2248_.62.0403c11: 實相也。一心華嚴意也。問。此談大乘所説義 T2248_.62.0403c12: 歟。將因配當三觀釋歟。答。有云。大乘經或 T2248_.62.0403c13: 説罪福無主。或説婬欲即是道。此如幻邊。或 T2248_.62.0403c14: 業性不可得邊。乃至以諸法唯心邊説顯之 T2248_.62.0403c15: 也。必非配三觀歟。云業相如幻等。自維當三 T2248_.62.0403c16: 觀。彼性相二觀小乘觀法也。今云性相。心非 T2248_.62.0403c17: 小乘觀相故自本諸大乘經談如幻即空樣。 T2248_.62.0403c18: 又談諸法性空道理也。又一義云。此文配當 T2248_.62.0403c19: 三觀料簡也。初二相空性空也。彼三義唯識
T2248_.62.0403c23: 答。此事見于簡正記。即彼記云。準倶舍四捨 T2248_.62.0403c24: 中邪見失戒。何用治罰。淮南云夫言邪見斷 T2248_.62.0403c25: 善失戒。須起九品圓滿之心。名爲圓滿邪見。 T2248_.62.0403c26: 心定捨戒。既無受體。還同白衣不用治罰。今 T2248_.62.0403c27: 此三擧比丘。雖然不信因果。及邪心決徹。且 T2248_.62.0403c28: 九品之心未滿。故不失戒。但律據廣相爲言 T2248_.62.0403c29: 論。約子細以説有失不失也。雖有此解道理 T2248_.62.0404a01: 顯然。或究其原未免妨難。且如起邪心。九品 T2248_.62.0404a02: 盡與不盡。總屬他人之内心。今僧如何得知 T2248_.62.0404a03: 彼心之事耶。今依天台所票云。可助一釋。謂 T2248_.62.0404a04: 僧令改惡故治擧之。彼若受僧治罰。即由有 T2248_.62.0404a05: 信。故知九品邪心未同。必一向拒違。不受治
T2248_.62.0404a09: 義。若上上品善心。得戒下下品邪見位捨。何 T2248_.62.0404a10: 待第九品耶。付後釋亦不明既三擧之人。名 T2248_.62.0404a11: 信行倶壞人。設雖受治罰。何云有信人哉。故 T2248_.62.0404a12: 知簡正記義二共不可然也。故今記云不畏 T2248_.62.0404a13: 來報即爲邪見。其義盡理也。此可非斷善邪 T2248_.62.0404a14: 見失戒故也。遮擧與作不見擧。非同斷善頓 T2248_.62.0404a15: 棄三寶而失戒
T2248_.62.0404a20: 見。何記云有僧處。云令慚耻哉。答。有比丘處 T2248_.62.0404a21: 作之有二由。作解又令慚恥二義也。無比丘 T2248_.62.0404a22: 處無此二義。鈔出解一義。記出恥一義。是影 T2248_.62.0404a23: 略互顯之義也。且謂權暫簡滅擯永棄
T2248_.62.0404a28: 爲餘則爲輕。又凡造罪具足三時倶起猛心 T2248_.62.0404a29: 爲重。或二時一時爲輕。定不定者。復簡重業 T2248_.62.0404b01: 定業猛重。縱懺不已不定猶輕。或客轉易下 T2248_.62.0404b02: 二句。彰益轉報。謂易奪不受。對上輕及不定
T2248_.62.0404b05: 談時。何云業罪哉。答。又云。業罪何云理應 T2248_.62.0404b06: 悔除。應本清淨作。作化教懺悔。不懺制罪。不 T2248_.62.0404b07: 足淨僧故。爾者如何。答。必釋鈔懺不懺等文 T2248_.62.0404b08: 非謂爾也。且罪無定性樣云時。出化教業。釋 T2248_.62.0404b09: 不定樣計也。又一義云。了論意。於責心悔有 T2248_.62.0404b10: 二。重者童責心悔。又輕者輕心悔。若重罪以
T2248_.62.0404b15: 應作今擧法乎。答。本律意唯局婬欲法。餘殺 T2248_.62.0404b16: 盜等無之。僧祇中於殺盜等生惡見。人作今
T2248_.62.0404b22: 此所引也。是以本律第四十五云。爾時世尊 T2248_.62.0404b23: 在舍衞國。有比丘字阿利吒。有如是惡見生。 T2248_.62.0404b24: 我知佛所説法義。犯婬欲非障道法。時諸比 T2248_.62.0404b25: 丘聞莫作如是語。莫世尊謗○諸比丘慇懃 T2248_.62.0404b26: 問阿利吒。堅持惡見。而言此是眞實。餘皆虚 T2248_.62.0404b27: 妄。時諸比丘不能除阿利吒惡見。往世尊
T2248_.62.0404c02: 呵諫已。故不捨惡見○以此因縁白佛。爾時 T2248_.62.0404c03: 佛以無數方便呵責已。告諸比丘。聽諸比丘 T2248_.62.0404c04: 與阿利吒比丘作不捨惡見擧白四羯磨。則 T2248_.62.0404c05: 集僧已與作擧。作擧已作憶念。作憶念應與 T2248_.62.0404c06: 罪。衆中當差堪能羯磨者。作白言。大徳僧聽。 T2248_.62.0404c07: 阿利吒比丘惡見。僧與作呵諫。故不捨惡見。 T2248_.62.0404c08: 若僧時到僧忍聽。僧今與阿利吒比丘作惡
T2248_.62.0404c11: 羯磨哉。答。此事古來不審也。但會正記等誤 T2248_.62.0404c12: 引今文。而記家一往順彼記引許也
T2248_.62.0404c15: 本雙牒也。故異白也。羯磨第四唯牒本故也」
T2248_.62.0404c20: T2248_.62.0404c21: [IMAGE] T2248_.62.0404c22: [IMAGE] T2248_.62.0404c23: [IMAGE] T2248_.62.0404c24: [IMAGE] T2248_.62.0404c25: [IMAGE] T2248_.62.0404c26: [IMAGE] T2248_.62.0404c27: [IMAGE] T2248_.62.0404c28: [IMAGE] T2248_.62.0404c29: [IMAGE] T2248_.62.0405a01: T2248_.62.0405a02: [IMAGE] T2248_.62.0405a03: [IMAGE] T2248_.62.0405a04: [IMAGE] T2248_.62.0405a05: [IMAGE] T2248_.62.0405a06: [IMAGE] T2248_.62.0405a07: [IMAGE] T2248_.62.0405a08: [IMAGE] T2248_.62.0405a09: [IMAGE] T2248_.62.0405a10: [IMAGE] T2248_.62.0405a11: [IMAGE] T2248_.62.0405a12: [IMAGE] T2248_.62.0405a13: [IMAGE] T2248_.62.0405a14: [IMAGE] T2248_.62.0405a15: [IMAGE] T2248_.62.0405a16: [IMAGE] T2248_.62.0405a17: 中間三四五六七八準之可知也
T2248_.62.0405a20: 人者。意令無犯。使戒淨故。定慧從生斷。或出
T2248_.62.0405a26: 不復人身開於道俗三惡門
T2248_.62.0405b04: 歟。只善相者識聞廣博生俗信邊云善相。縱 T2248_.62.0405b05: 雖畜妻子識聞廣博有外化義邊是可解。有 T2248_.62.0405b06: 善相人不約威儀歟
T2248_.62.0405b13: 不引者。倶與哩殯治。今尋鈔意不然。犯重諢 T2248_.62.0405b14: 者下文自有滅殯治也。今惡罵者不問所犯
T2248_.62.0405b19: 犯罪若復見來事須治之。爲作自言者。此所 T2248_.62.0405b20: 對僧公白而作不須自言。彼既同犯。要令自
T2248_.62.0405b26: 不可聽故苦彼犯者也。此即是聽者。彼犯者 T2248_.62.0405b27: 默然義也。如是聽者如法可驅出也。若不聽 T2248_.62.0405b28: 強強可驅出故。此非如法驅出也。今反之。故 T2248_.62.0405b29: 云如法驅出也
T2248_.62.0405c03: 共和合有一比丘夏竟。往迦葉處。以事白之。 T2248_.62.0405c04: 迦葉令阿難汝往彼國以佛語作梵壇治之。 T2248_.62.0405c05: 阿難受語。與五百比丘倶往其處。其闡陀聞 T2248_.62.0405c06: 阿難來。出外迎逆。問。何故此來。答。欲利益 T2248_.62.0405c07: 汝。問。言如何利益於我。答言。當以佛語作梵 T2248_.62.0405c08: 壇法罰汝。問。如是梵壇法。答言。一切七衆不 T2248_.62.0405c09: 得共來往交言。彼聞之悶絶倒地。語阿難曰。
T2248_.62.0405c13: 中間禪無尋有伺。則梵天無有語言。今不語 T2248_.62.0405c14: 治人。故喚爲梵天法。謂同梵天之不語也。第 T2248_.62.0405c15: 二釋云。梵天雖無尋有伺。然由有言説。二禪 T2248_.62.0405c16: 已上方無言語也。梵天中有罪者以默法治 T2248_.62.0405c17: 之故曰也。即彼記云。夫欲言語者。要先有尋 T2248_.62.0405c18: 伺。論云欲界及禪有尋有伺地。若中間禪無 T2248_.62.0405c19: 尋唯伺地。二禪已去無尋無伺地。言中間禪 T2248_.62.0405c20: 者。謂初禪已去未至二禪。名中間禪也。賓云 T2248_.62.0405c21: 承前諸師解。未至禪云是中間禪者錯也。初 T2248_.62.0405c22: 禪已前未至初禪。名未至禪。亦名未來禪。名 T2248_.62.0405c23: 斷律儀也。言中間禪者。即是初禪已去二禪 T2248_.62.0405c24: 已前。梵王住處名中間禪也。其梵天在初禪 T2248_.62.0405c25: 之上二禪下。未屬四禪。二十五有中自當一 T2248_.62.0405c26: 有也。亦名梵輔天。齊此已下皆語言故。曰欲 T2248_.62.0405c27: 界及初禪有尋有伺地。故舊經云覺觀在初 T2248_.62.0405c28: 禪。即其義也。二禪已上無復語言。若中間禪 T2248_.62.0405c29: 無尋有伺。則梵天無有言語。今不語治人。故 T2248_.62.0406a01: 喚爲梵天法。謂同梵天之不語也。又解。梵天 T2248_.62.0406a02: 雖無覺有觀。然由有言語爲樂。二禪已上方 T2248_.62.0406a03: 無覺觀故不語也。梵天中有罪者默法治之
T2248_.62.0406a08: 惱者。亦通色有者。謂初禪亦有尋伺。中間禪
T2248_.62.0406a11: 息是身加行。受想是意加行。尋伺是語加行。
T2248_.62.0406a19: 云。祇律二十四卷有加不共語羯磨也。若準 T2248_.62.0406a20: 東塔疏云。但由比丘犯過。拒云不見。作不見 T2248_.62.0406a21: 擧治也。心猶強獷。即更加此不語之法。便是 T2248_.62.0406a22: 増罪治也。但吉七衆莫與伊言語得。更不承
T2248_.62.0406a26: 尋本未得。若僧祇律何云尋本未得哉
T2248_.62.0406b12: 作滅擯。若僧時到僧忍聽。白如是。大徳僧聽
T2248_.62.0406b20: 言。多論據三根明了。故不須自言直得治也
T2248_.62.0406b28: 之。故犯重盜歟。行杖罰枷禁鉗鎖。斬伐草木。 T2248_.62.0406b29: 鉏禾收刈。或周年苦役。墾割
T2248_.62.0406c03: 此文云何能治可得意哉。答。實雖難見。且彼 T2248_.62.0406c04: 人預置常住物時。若彼人依醉亂過失奪。令 T2248_.62.0406c05: 倍償故云爾也。若只時過失奪可無此過歟。 T2248_.62.0406c06: 即簡正記云。失者誤遺失也。奪者強力所將。 T2248_.62.0406c07: 典掌之人由不令償。況因過此事。罰餘酒等
T2248_.62.0406c14: 法治云鉏禾等。此必非治罰。只立非法制 T2248_.62.0406c15: 故。又出之也。所望各別也。分僧食及以僧 T2248_.62.0406c16: 物。矜爲正則。流弊斯久。率斂擧世孰
T2248_.62.0406c19: 十三年放召人等也。鈔批云。犯重因禁遭赦 T2248_.62.0406c20: 得免者。謂有比丘犯重罪已。衆主禁著空 T2248_.62.0406c21: 房。待有國家恩赦到來相放。此名非法法。 T2248_.62.0406c22: 中何有此事。一者不合繁閉伽禁。二者不關
T2248_.62.0407a01: 云俗制中三種。故此一事被得。餘記意別物 T2248_.62.0407a02: 釋。即鈔批云謂僧家立制。若有僧私之物。爲 T2248_.62.0407a03: 賊盜者。後見須奪取。此非法制。是名財奪賊 T2248_.62.0407a04: 也。言因利求利者。謂如落花師。爲他説法
T2248_.62.0407a13: 起去程豈樂欲彼事哉。答。事雖非法。僧如 T2248_.62.0407a14: 法和合作羯磨。故淨人媒嫁等非法羯磨成 T2248_.62.0407a15: 也。僧衆和合邊云如法。又其邊云樂欲也。 T2248_.62.0407a16: 若爾者既七非中事非墮何可成羯磨哉。答 T2248_.62.0407a17: 此非法制
T2248_.62.0407a23: 住不和。一人乃至衆多人擧衆多人。諸比丘 T2248_.62.0407a24: 白佛。佛言。從今日聽作見不欲。不欲者若 T2248_.62.0407a25: 僧中非法羯磨事。若有力者應遮語言。諸長 T2248_.62.0407a26: 者此非法非毘尼不應作。若前人凶惡有大 T2248_.62.0407a27: 勢力。恐爲我梵命難時。應作見不欲。作是 T2248_.62.0407a28: 説此非法羯磨。我不忍與見不欲如是三説。 T2248_.62.0407a29: 作見不欲時。不得輒爾人邊作。應同意人邊 T2248_.62.0407b01: 作。不得衆作見不欲。得二人三人作。餘者 T2248_.62.0407b02: 當與如法欲已捨去。若僧中非法斷事不遮。 T2248_.62.0407b03: 不與欲不作見不欲。並越毘尼罪。若作是 T2248_.62.0407b04: 念。隨其業行如火燒屋。自救身得護心相應
T2248_.62.0407b08: 應歟。委如本文可得意歟。護心相應者護
T2248_.62.0407b12: 法事。若有三四五伴可得諫之。獨一不須
T2248_.62.0407b21: 百結集文也。故知此兩記要字付下讀也
T2248_.62.0407b24: 則國王不許。故言不應行。景云如佛制夏意 T2248_.62.0407b25: 遊行。今時王制若無故離十月。皆判還俗。又 T2248_.62.0407b26: 不得行也。故注云俗王爲僧五制不依經本。
T2248_.62.0407c02: 王制之時。無力依尼和尚尼衆可得戒歟。今 T2248_.62.0407c03: 鈔記依五分如是釋故。但本部意未依大僧 T2248_.62.0407c04: 和尚。尼得戒不見可勘之
T2248_.62.0407c07: 帳藉也。公憑者。有云。唐土云ーー。日本云 T2248_.62.0407c08: 度縁。受戒取王判也。顯非誑惑之標式。故云 T2248_.62.0407c09: 公憑也。如是作法皆依國制也
T2248_.62.0407c17: 老世尊制尼師壇大小。若敷坐處兩膝則無。 T2248_.62.0407c18: 若敷兩膝坐處復無。諸比丘以此因縁往白 T2248_.62.0407c19: 世尊。佛問比丘。僧中上座是誰。答曰。舍利 T2248_.62.0407c20: 弗。佛語舍利弗。衆多梵行人作是論。汝云 T2248_.62.0407c21: 何默然而聽。今當罰汝在日中立。舍利弗受
T2248_.62.0407c24: 迴轉。舍利弗心不可迴轉。以爰我罰。心堅
T2248_.62.0407c27: 行一能。則一切時中。違越衆令。義非依教
T2248_.62.0408a16: 正云隋朝相州大慈寺靈裕律師。値後周廢僧 T2248_.62.0408a17: 教。隱迹終南。身披俗眼。領徒在山毎日出於 T2248_.62.0408a18: 市賣卜。得錢供於弟餘米。後隋家御窩大 T2248_.62.0408a19: 行勅補爲僧續。遂於住處造志相寺。法師親
T2248_.62.0408a22: 到堂。以衣服麁弊衆皆不識。莫有敬者。至 T2248_.62.0408a23: 説欲時。制衆且止。慧遠房中讀疏。乃云法 T2248_.62.0408a24: 事因縁衆僧説戒。豈是應説使者尋報。遠即
T2248_.62.0408a29: 法及時白衣及中
T2248_.62.0408b04: 比丘乞食。比丘不敢與。便致譏呵是以白佛。
T2248_.62.0408b09: 與便與等也
T2248_.62.0408b12: 事之福也。文本非人情者。情謂情也
T2248_.62.0408b15: 後日乃至懷親疎之心應與而閉不應與而開
T2248_.62.0408c02: 團。故名爲脆也
T2248_.62.0408c05: 違諸佛教者。佛置僧坊人法二同鳴鐘善召。 T2248_.62.0408c06: 不局凡聖。今既限約。故是違也。損檀越之 T2248_.62.0408c07: 福者。施主本爲誤。僧是福田之者。今望此 T2248_.62.0408c08: 不得食分。是損彼無之福故
T2248_.62.0408c21: 也。勿念衣食所須。以道通用 T2248_.62.0408c22: 鈔。又承不斷客寺倉庫盈溢者。主人心遠而
T2248_.62.0409a02: 用彌大能供力弱。不可供濟者此實非也。豈
T2248_.62.0409a05: 鈔。若人力有分不能供無限者。所懷既局斯
T2248_.62.0409a08: 事必不立。言良。彼者陿人前此言不虚也。事 T2248_.62.0409a09: 似相反。義實當然。○致乞○既患人力不 T2248_.62.0409a10: 供局屑。此乃檀越爲道奉給。不由人力所致。 T2248_.62.0409a11: 若辨非智力。則功由於道。然則事由道感。還
T2248_.62.0409a22: 厭其笑。義然後取。人不厭其取也。子曰。豈
T2248_.62.0409a25: 所以不竭。猶知如此義不匱。驗於目前如法 T2248_.62.0409a26: 通食。世俗禮教。憂道不憂貧。不憂護法。而 T2248_.62.0409a27: 憂飮食
T2248_.62.0409b04: 塞也。唯以有法平等應同護之。 人來乞索一 T2248_.62.0409b05: 無與法。若隨情輒與即壞法也
T2248_.62.0409b08: 鈔。俗人本非應齊食者然須借問○示語因 T2248_.62.0409b09: 果。使信罪福。知非爲吝。愄歡而退。此中非 T2248_.62.0409b10: 生人好。處非生人惡處。不得一向瞋人一
T2248_.62.0409b13: 現妄受。則因斯獲罪。故曰非生人好處。應 T2248_.62.0409b14: 教而受則由斯得福故。曰非生人惡處。一向 T2248_.62.0409b15: 瞋人應與而閉也。一向任人不應與而與也。 T2248_.62.0409b16: 故曰不齊者而食。去情者。去親恣吝之情
T2248_.62.0409b23: 故如何。答
T2248_.62.0409b29: 決而知。見煙知有火也。若依世親母論有三 T2248_.62.0409c01: 種。二種如前。三聖言量。聖正也 立言正故
T2248_.62.0409c05: 衆哉。答。師仰云。正雖翻衆。今僧食十方大衆 T2248_.62.0409c06: 爲顯來食。故以義加大字給歟。問。大衆即 T2248_.62.0409c07: 常住食者。大衆常住可云同名哉。答。即常住 T2248_.62.0409c08: 食者以義釋非同名也。僧祇食此云大衆食。 T2248_.62.0409c09: 此常住食云大衆食顯義也。非大衆即常住 T2248_.62.0409c10: 歟。即字雖不審。且釋大衆食云即常住食歟。 T2248_.62.0409c11: 常住義局此處。不通餘處故云常住。此大衆
T2248_.62.0409c19: 也
T2248_.62.0409c25: 罪。疏云。以僧分業無滿五故。問。常住常住 T2248_.62.0409c26: 亦無滿五。何以重耶。答。分不分異重輕致
T2248_.62.0409c29: 作相離罪。但今分兩種差別計也。意別取十 T2248_.62.0410a01: 方常住作相離蘭罪也
T2248_.62.0410a04: 也
T2248_.62.0410a07: 等者。謂此是法同食別之界。既食各別各鳴
T2248_.62.0410a10: 時曰終。於其中間衆食不絶名始終也。問。大 T2248_.62.0410a11: 界内何得有二三處始終。答。有二説。初依搜 T2248_.62.0410a12: 玄云。是法同食別界。有解云是一別住内有 T2248_.62.0410a13: 二三院。各有衆食處。如今寺中經院有田産 T2248_.62.0410a14: 供。著經著世五人至時。集此食不犯別衆。但 T2248_.62.0410a15: 自作相便得。或更天王觀音等院並如是也。
T2248_.62.0410a24: 倶犯。望知事人有限定故錯得猶犯盜。保言
T2248_.62.0410a28: 不欲與。錯得一番故。則乍知得一番故不還 T2248_.62.0410a29: 犯盜。此行者偏與故食之必非故違意故輕 T2248_.62.0410b01: 也。是以記云偏食彼約衆僧偏與故輕
T2248_.62.0410b05: 鈔。義者言別客得罪者要是持戒人不與犯
T2248_.62.0410b08: 齋是當來出世之業。破戒之類理亦亦可知
T2248_.62.0410b12: 乎。若常住常住者何有別他義乎。答。有云今 T2248_.62.0410b13: 十方常住。而望十方僧雖蘭罪。望今僧衆故 T2248_.62.0410b14: 有滿五義也。而此義猶不審也可尋候
T2248_.62.0410b17: 物不能施人。所以不自手。初縁自手與食。後 T2248_.62.0410b18: 因外道語白衣言。汝以沙門爲福田。沙門却
T2248_.62.0410c03: 寺可成損。故是以損者之一分如是與食歟」
T2248_.62.0410c06: 食也。不論上下之當番非番。長時給仕者可
T2248_.62.0410c12: 一衣食衣字多歟。對長使得意與食計尤可 T2248_.62.0410c13: 深理也
T2248_.62.0410c18: 難和集。故且云不可和也。是以簡正記云。僧
T2248_.62.0410c22: 云所告人歟。對能擧人故。云所告故。又既 T2248_.62.0410c23: 云犯者故。酬答者引合能擧人。令答所犯人 T2248_.62.0410c24: 實否故
T2248_.62.0411a02: 擧罪也
T2248_.62.0411a05: 意。雖對答差可無過。若以惡意樂爲謗。彼 T2248_.62.0411a06: 無三根擧。此虚妄心故。可治其謗罪也。故云 T2248_.62.0411a07: 須斟酌也。是以簡正記云情虚實者。擧罪懷 T2248_.62.0411a08: 也。利益爲心。是實自又具徳。損減爲心。是 T2248_.62.0411a09: 虚自又不具徳。律文不顯此虚實之情也。斟 T2248_.62.0411a10: 酌者有智人須斟量酌度。若情虚擧根不了
T2248_.62.0411a13: 早作事不獲已
T2248_.62.0411a16: 明相出者應減衆界外自恣。四分中若明相
T2248_.62.0411a19: 早作。是以簡正記云。日光未沒即如法之 T2248_.62.0411a20: 時。屏闇無燈即非法時也。今據此時以辨如
T2248_.62.0411a29: 領須約勤○糾正
T2248_.62.0411b05: 謝。何云不犯哉。答。受日無解法。故事止法 T2248_.62.0411b06: 謝。此必爲病不作之。依病妨僧事故。爲無妨 T2248_.62.0411b07: 法事作之。又有解法衆僧和合解此羯磨。不 T2248_.62.0411b08: 令妨法事作之。故必待解法謝也。不可準例 T2248_.62.0411b09: 受日也 T2248_.62.0411b10: 鈔。事在嚴整清潔軌行可觀。則生世善心天
T2248_.62.0411b15: 者。十誦云。納衣比丘著不淨汚納。諸天金剛
T2248_.62.0411b19: 此同義也。一云。僧跋者同味義也。謂佛與衆 T2248_.62.0411b20: 僧同味除其毒義也。是以簡正記云。唱僧跋 T2248_.62.0411b21: 者。大莊嚴論云。尸利鞠多長者。受外道囑 T2248_.62.0411b22: 令敬佛。以雜毒藥食供毒皆消。即如今云等
T2248_.62.0411b25: 也。唐土初依用僧祇故。今依僧祇不改也。會 T2248_.62.0411b26: 正云。僧跋。寄歸傳云誑也。正云三鉢羅佉哆。
T2248_.62.0411c01: 爲説法。爲默然不違佛。不違法。不違僧。是 T2248_.62.0411c02: 名聖説法。若知法即是佛。離相即是法。無爲
T2248_.62.0411c09: 鬚。鈔云頭鬚故置頭字。爲簡餘毛。置頭字會 T2248_.62.0411c10: 釋也。鬚
T2248_.62.0411c15: 作物也。北京讀履。南都云履也。問。著木履 T2248_.62.0411c16: 等何不許之哉。答
T2248_.62.0411c19: 事錯也。然亦言次上五大正色等事即在彼 T2248_.62.0411c20: 篇。故重云亦也。徐下二一脚一。安徐
T2248_.62.0411c24: 歟。此見犯過事。於衆中不可訶之。若欲訶 T2248_.62.0411c25: 如下云。屏處可訶之。今出衆中事。故云修 T2248_.62.0411c26: 默也。斂手當心○據堂門面南○定心而入」
T2248_.62.0412a14: ○不知護法僧網除其穢境。未央○牽延累 T2248_.62.0412a15: 日。窺看。深寮坐起。遭雇。尋壞梵行
T2248_.62.0412a18: 道。倉廩○諭令行○猫狗馬韁絆箞橛鞍 T2248_.62.0412a19: 覊束杙流注
T2248_.62.0412a22: 付之且云惡律儀也。有云付不律儀有一分 T2248_.62.0412a23: 全分二師義也。一分義者或但作殺生。不作 T2248_.62.0412a24: 餘六非。又發惡律儀無表也。如善律儀有分 T2248_.62.0412a25: 受惡律儀許分受也。而意三不律儀有沙汰 T2248_.62.0412a26: 事也次全分義者要惡律儀具七支時名惡律 T2248_.62.0412a27: 儀。若分作一二等處中攝也。非惡律儀也。今 T2248_.62.0412a28: 文且依初義歟。表無表章等出二師義也
T2248_.62.0412b02: 不立此捨見。律中不立此捨縁故也。今以義 T2248_.62.0412b03: 鈔爲本不立義爲正也。今文爲誡約。且述之 T2248_.62.0412b04: 歟。問。付之不明。既善生經云善惡二戒互受 T2248_.62.0412b05: 互已。何況四分同計成論云受惡律儀則失 T2248_.62.0412b06: 善戒。何於本宗不立此捨縁哉。又出記三 T2248_.62.0412b07: 義中。後二義有人之義見。初義正義歟。爾者 T2248_.62.0412b08: 何以有義成今實義哉。方方難思如何。答。此 T2248_.62.0412b09: 事實難思。能能可勘之。問。若立捨縁可攝四 T2248_.62.0412b10: 捨之中歟。將別不立歟。非惡律儀何也
T2248_.62.0412b13: 倶存之未必一定歟。但文面以初義爲本義 T2248_.62.0412b14: 見。若爾者可存惡戒捨之義哉。答。大途如 T2248_.62.0412b15: 上。追可尋之。問。今時爲三寶等畜養牛馬等 T2248_.62.0412b16: 可許之哉。答。今所制別人縁攝之畜養之故 T2248_.62.0412b17: 禁之。爲三寶等無苦歟。又義云。公私雖異惱 T2248_.62.0412b18: 彼義不異。不如不可畜之歟。既云擧衆同畜 T2248_.62.0412b19: 一衆無戒故
T2248_.62.0412b22: 上戒。善不續可言失耳。非餘戒倶無。此亦誡
T2248_.62.0412b27: 顏。今我出家不値直佛。更不敬儀像者。師 T2248_.62.0412b28: 禀於誰意明。今時僧尼多作斯過。但修飾已 T2248_.62.0412b29: 房。爭光顯佛堂之内塵糞難言口。剃染出家
T2248_.62.0412c04: 立寺中。打鐘禮佛一人不夾故曰依時不集。
T2248_.62.0412c10: 誰無健病幾人○病者方便誘接。告云凡聖 T2248_.62.0412c11: 同遵。行者雖在病臥。能得一禮覲。不努力 T2248_.62.0412c12: 自勵。此自心不可信也
T2248_.62.0412c23: 至四也。若爾者此科云諫科也。故記云諫衆
T2248_.62.0412c26: 得至四。此訶擧邊非謂諫諭事也。佛以戒法 T2248_.62.0412c27: 精妙。上人行之漸染而已。教所不施。令立 T2248_.62.0412c28: 如法僧要。勸同隨順。不依隨今有某事與制 T2248_.62.0412c29: 有違。願隨謫罰。應同使將來有犯者爲作鑑
T2248_.62.0413a04: 可欲從魔耶。汎爾麁暴
T2248_.62.0413a09: 今且指多罪云轉重歟。或又捕鳥還放之。因 T2248_.62.0413a10: 之可致殺之大重。故云爾歟可尋之
T2248_.62.0413a14: 障道也。若有違犯正教。非唯拳治而已。不 T2248_.62.0413a15: 迎送同事自力。牽課必不自知。愚叢自守。率
T2248_.62.0413a19: 語阿難言。汝衆欲失汝年少比丘。貪不知 T2248_.62.0413a20: 足。阿難云。我今頭白。何以呼我爲年少耶。 T2248_.62.0413a21: 迦葉云。汝與年少比丘倶不善閉諸根。貪不
T2248_.62.0413a25: 出世之法。當出家習世法即習之與前無高
T2248_.62.0413a28: 不知足者。非是貪於財利。此是樂法貪也。謂 T2248_.62.0413a29: 貪其多聞博識。不證無學故曰也。律文言貪
T2248_.62.0413b04: 著黄衣過。兒云此金精也不見之。果獲金藏。 T2248_.62.0413b05: 今沙門損彼信施似小兒。破穀倉而不能説
T2248_.62.0413b08: 而獲金。施主以四事供僧似失穀。得福田如 T2248_.62.0413b09: 獲金。沙門雖受施爲施所墮如破穀。解説法 T2248_.62.0413b10: 顯眞理伏藏如示金也。鏡水大徳云。此取半
T2248_.62.0413b17: T2248_.62.0413b18: T2248_.62.0413b19: T2248_.62.0413b20: T2248_.62.0413b21: T2248_.62.0413b22: T2248_.62.0413b23: T2248_.62.0413b24: T2248_.62.0413b25: T2248_.62.0413b26: T2248_.62.0413b27: T2248_.62.0413b28: T2248_.62.0413b29: T2248_.62.0413c01: T2248_.62.0413c02: T2248_.62.0413c03: T2248_.62.0413c04: T2248_.62.0413c05: T2248_.62.0413c06: T2248_.62.0413c07: T2248_.62.0413c08: T2248_.62.0413c09: T2248_.62.0413c10: T2248_.62.0413c11: T2248_.62.0413c12: T2248_.62.0413c13: T2248_.62.0413c14: T2248_.62.0413c15: T2248_.62.0413c16: T2248_.62.0413c17: T2248_.62.0413c18: T2248_.62.0413c19: T2248_.62.0413c20: T2248_.62.0413c21: T2248_.62.0413c22: T2248_.62.0413c23: T2248_.62.0413c24: T2248_.62.0413c25: T2248_.62.0413c26: T2248_.62.0413c27: T2248_.62.0413c28: T2248_.62.0413c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 [行番号:有/無] [返り点:有/無] [CITE] |