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T02n0100_008 別譯雜阿含經 第8卷

CBETA 電子佛典集成 » 大正藏 (T) » 第 2 冊 » No.0100 » 第 8 卷 ▲上一卷 ▼下一卷 前往第

 
T02n0100_p0426a01║
T02n0100_p0426a02║
T02n0100_p0426a03║別譯雜阿含經卷第八
T02n0100_p0426a04║
T02n0100_p0426a05║
T02n0100_p0426a06║   (一三二) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0426a07║獨園。時,有一天光色倍常,於其夜中,來詣佛
T02n0100_p0426a08║所,禮佛足已,在一面坐。時,此天光甚為熾
T02n0100_p0426a09║盛,普照祇洹,悉皆大明。爾時,此天却坐一
T02n0100_p0426a10║面,而說偈言:
T02n0100_p0426a11║「住阿練若處,  寂滅修梵行,
T02n0100_p0426a12║ 日常食一食,  顏色極和悅。」

T02n0100_p0426a13║爾時,世尊復說偈言:
T02n0100_p0426a14║「不愁念過去,  亦不求未來,
T02n0100_p0426a15║ 現在正智食,  纔欲為存身。
T02n0100_p0426a16║ 欲於未來世,  追念過去事,
T02n0100_p0426a17║ 六情皆怡悅,  是以顏色和。
T02n0100_p0426a18║ 如新生茅葦,  剪之置日中,
T02n0100_p0426a19║ 凡夫自燋乾,  其事亦如是。」

T02n0100_p0426a20║天復說偈讚言:
T02n0100_p0426a21║「往昔已曾見,  婆羅門涅槃,
T02n0100_p0426a22║ 久捨於嫌畏,  能度世間愛。」

T02n0100_p0426a23║爾時,此天說此偈已,歡喜還宮。
T02n0100_p0426a24║   (一三三) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0426a25║獨園。時,有一天光色倍常,於其夜中,來詣佛
T02n0100_p0426a26║所,禮佛足已,在一面坐。時,此天光甚為熾
T02n0100_p0426a27║盛,普照祇洹,悉皆大明。爾時,此天却坐一
T02n0100_p0426a28║面,而說偈言:
T02n0100_p0426a29║「諸有憍慢人,  終不可調習,
T02n0100_p0426b01║ 詐現修禪定,  放逸在空林,
T02n0100_p0426b02║ 由是放逸故,  不能度死岸。」

T02n0100_p0426b03║爾時,世尊復說偈言:
T02n0100_p0426b04║「捨慢常入定,  別想盡知法,
T02n0100_p0426b05║ 一切處解脫,  不放逸空林,
T02n0100_p0426b06║ 由不放逸故,  能度彼死岸。」

T02n0100_p0426b07║天讚偈言:
T02n0100_p0426b08║「往昔已曾見,  婆羅門涅槃,
T02n0100_p0426b09║ 怖畏久棄捨,  能度世間愛。」

T02n0100_p0426b10║爾時,此天說此偈已,歡喜還宮。
T02n0100_p0426b11║   (一三四) 如是我聞:一時,佛在舍衛國祇樹給孤
T02n0100_p0426b12║獨園。時,有一天光色倍常,於其夜中,來詣佛
T02n0100_p0426b13║所,禮佛足已,在一面坐。時,此天光甚為熾
T02n0100_p0426b14║盛,普照祇洹,悉皆大明。爾時,此天却坐一
T02n0100_p0426b15║面,而說偈言:
T02n0100_p0426b16║「云何於晝夜,  福業常增長?
T02n0100_p0426b17║ 如法而持戒,  何人趣天道?」

T02n0100_p0426b18║爾時,世尊復說偈言:
T02n0100_p0426b19║「種植園苑林,  洪流置橋船,
T02n0100_p0426b20║ 曠野造好井,  要路造客舍,
T02n0100_p0426b21║ 是人於日夜,  福業常增長,
T02n0100_p0426b22║ 正法淨持戒,  如是趣天道。」

T02n0100_p0426b23║天讚偈曰:
T02n0100_p0426b24║「往昔已曾見,  婆羅門涅槃,
T02n0100_p0426b25║ 嫌怖久棄捨,  能度世間愛。」

T02n0100_p0426b26║爾時,此天說此偈已,歡喜還宮。
T02n0100_p0426b27║   (一三五) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0426b28║獨園。時,有一天光色倍常,於其夜中,來詣
T02n0100_p0426b29║佛所。時,此天光甚為熾盛,遍照祇洹,悉皆大
T02n0100_p0426c01║明。爾時,此天却坐一面。而說偈言:
T02n0100_p0426c02║「云何得大力,  并獲於妙色?
T02n0100_p0426c03║ 施何得安樂?  何緣得淨眼?
T02n0100_p0426c04║ 云何一切施?  願為我說之。」

T02n0100_p0426c05║爾時,世尊以偈答曰:
T02n0100_p0426c06║「施飲食得力,  施衣得盛色,
T02n0100_p0426c07║ 施乘得安樂,  燈明得淨目,
T02n0100_p0426c08║ 屋宅一切施,  如法教弟子,
T02n0100_p0426c09║ 能作如是施,  是名施甘露。」

T02n0100_p0426c10║天讚偈言:
T02n0100_p0426c11║「往昔已曾見,  婆羅門涅槃,
T02n0100_p0426c12║ 嫌怖久棄捨,  能度世間愛。」

T02n0100_p0426c13║爾時,此天說此偈已,歡喜還宮。
T02n0100_p0426c14║   (一三六) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0426c15║獨園。時,有一天光色倍常,於其夜中,來詣佛
T02n0100_p0426c16║所,威光熾盛,遍照祇洹,悉皆大明。爾時,此
T02n0100_p0426c17║天禮佛足已,却坐一面,而說偈言:
T02n0100_p0426c18║「世間天及人,  飲食生歡喜,
T02n0100_p0426c19║ 世間都無有,  飲食不生喜。」

T02n0100_p0426c20║爾時,世尊復說偈言:
T02n0100_p0426c21║「若有能信施,  使心極清淨,
T02n0100_p0426c22║ 今世若後世,  飲食福隨逐。」

T02n0100_p0426c23║爾時,此天聞佛所說,白佛言:「世尊!實為希
T02n0100_p0426c24║有!善說斯偈。」復白佛言:「世尊!我憶過去,有
T02n0100_p0426c25║一人王名曰遲緩,然彼國王於四城門施於
T02n0100_p0426c26║飲食,城中及市亦施飲食。時,王夫人白於王
T02n0100_p0426c27║言:『王今作福,願聽我等助王為福。』王聞其
T02n0100_p0426c28║言,以城東門所施之食,迴與夫人。王之太子
T02n0100_p0426c29║亦白父言:『父母修福,我亦樂修。』王聞其言,以
T02n0100_p0427a01║城南門所施之食,迴與太子。輔相後來,啟白
T02n0100_p0427a02║王言:『王今修善,夫人、太子皆修福業,唯願聽
T02n0100_p0427a03║我助修福業。』王聞其言,以城西門所施之食,
T02n0100_p0427a04║迴與輔相。時,有諸臣復白王言:『夫人、太子及
T02n0100_p0427a05║以輔相咸修福德,我等今者亦樂助修。』王聞
T02n0100_p0427a06║其言,即以北門所施之食,迴與諸臣。時,國中
T02n0100_p0427a07║人復白王言:『夫人、太子、輔相咸修福德,願
T02n0100_p0427a08║聽我等助修福業。』王聞其言,復以布施迴與
T02n0100_p0427a09║人民。時,典施人白於王言:『王之所有,於四城
T02n0100_p0427a10║門及以布施,悉皆迴與夫人、太子、輔相、大臣、
T02n0100_p0427a11║國中人民,斷於王施,兼竭庫藏。』王即答言:『先
T02n0100_p0427a12║所與者,已爾與盡,自今已後,他方小國所可
T02n0100_p0427a13║貢獻,半入庫藏,半用修福。』世尊!我於爾時,
T02n0100_p0427a14║長夜修福,我於長夜獲得勝報,常懷喜樂,所
T02n0100_p0427a15║受福報,無有窮盡,不見邊際。如我所受,得大
T02n0100_p0427a16║果報,乃知世尊善說斯偈。」 時,遲緩天子聞佛
T02n0100_p0427a17║所說,歡喜踊躍,頂禮佛足,還于天宮。
T02n0100_p0427a18║   (一三七) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0427a19║獨園。時,有一天光色倍常,於其夜中,來詣佛
T02n0100_p0427a20║所,甚為熾盛,遍照祇洹,却在一面,而說偈
T02n0100_p0427a21║言:
T02n0100_p0427a22║「如遠至他國,  誰為可親者?
T02n0100_p0427a23║ 於其居家中,  復以誰為親?
T02n0100_p0427a24║ 於其資財中,  復以誰為友?
T02n0100_p0427a25║ 若至後世時,  復以誰為親?」

T02n0100_p0427a26║爾時,世尊說偈答曰:
T02n0100_p0427a27║「若遠至他國,  行伴名為親。
T02n0100_p0427a28║ 於自居家中,  慈母最為親。
T02n0100_p0427a29║ 於生財利所,  眷屬乃為友。
T02n0100_p0427b01║ 能修功福者,  是名後世親。」

T02n0100_p0427b02║天讚偈言:
T02n0100_p0427b03║「往昔已曾見,  婆羅門涅槃,
T02n0100_p0427b04║ 嫌怖久棄捨,  能度世間愛。」

T02n0100_p0427b05║爾時,此天聞佛所說,歡喜而去。
T02n0100_p0427b06║   (一三八) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0427b07║獨園。時,有一天光色倍常,於其夜中,來詣佛
T02n0100_p0427b08║所,威光顯赫,普照祇洹,悉皆大明,却坐一
T02n0100_p0427b09║面,而說偈言:
T02n0100_p0427b10║「人生壽不定,  日日趣死徑,
T02n0100_p0427b11║ 無常所侵奪,  壽命甚短促。
T02n0100_p0427b12║ 老來侵壯色,  無有救護者,
T02n0100_p0427b13║ 恐怖畏向死,  作福得趣樂。」

T02n0100_p0427b14║爾時,世尊以偈答言:
T02n0100_p0427b15║「人生壽不定,  日日趣死徑,
T02n0100_p0427b16║ 無常所侵奪,  壽命甚短促,
T02n0100_p0427b17║ 老來侵壯色,  無有救護者。
T02n0100_p0427b18║ 恐怖畏向死,  欲得寂滅樂,
T02n0100_p0427b19║ 應捨世五欲,  不宜深生著。」

T02n0100_p0427b20║天讚偈言:
T02n0100_p0427b21║「往昔已曾見,  婆羅門涅槃,
T02n0100_p0427b22║ 嫌怖久捨棄,  能度世間愛。」

T02n0100_p0427b23║時,此天子聞佛所說,歡喜而去。
T02n0100_p0427b24║   (一三九) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0427b25║獨園。時,有一天光色倍常,於其夜中,來詣佛
T02n0100_p0427b26║所,威光顯赫,遍照祇洹,悉皆大明,却坐一
T02n0100_p0427b27║面,而說偈言:
T02n0100_p0427b28║「四時不暫停,  命亦日夜盡,
T02n0100_p0427b29║ 壯年不久住,  恐怖死來至,
T02n0100_p0427c01║ 為於涅槃故,  應當勤修福。」

T02n0100_p0427c02║爾時,世尊以偈答言:
T02n0100_p0427c03║「四時不暫停,  命亦日夜盡,
T02n0100_p0427c04║ 壯年不久住,  恐怖死來至。
T02n0100_p0427c05║ 見於死生苦,  而生大怖畏,
T02n0100_p0427c06║ 捨世五欲樂,  當求於寂滅。」

T02n0100_p0427c07║天讚偈言:
T02n0100_p0427c08║「往昔已曾見,  婆羅門涅槃,
T02n0100_p0427c09║ 嫌怖久捨棄,  能度世間愛。」

T02n0100_p0427c10║爾時,此天聞佛所說,歡喜而去。
T02n0100_p0427c11║   (一四〇) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0427c12║獨園。爾時,夜中有一天子,光色倍常,來詣佛
T02n0100_p0427c13║所,威光顯赫,遍于祇洹,悉皆大明,却在一
T02n0100_p0427c14║面,而說偈言:
T02n0100_p0427c15║「當思於何法,  應棄捨何法,
T02n0100_p0427c16║ 修行何勝事,  成就何等事,
T02n0100_p0427c17║ 能渡駛流水,  得名為比丘?」

T02n0100_p0427c18║爾時,世尊以偈答言:
T02n0100_p0427c19║「能斷於五蓋,  棄捨於五欲,
T02n0100_p0427c20║ 增上修五根,  成就五分法,
T02n0100_p0427c21║ 能渡駛流水,  得名為比丘。」

T02n0100_p0427c22║天讚偈言:
T02n0100_p0427c23║「往昔已曾,  婆羅門涅槃,
T02n0100_p0427c24║ 嫌怖久棄捨,  能度世間愛。」

T02n0100_p0427c25║爾時,此天聞佛所說,歡喜而去。
T02n0100_p0427c26║   (一四一) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0427c27║獨園。時,有一天光色倍常,於其夜中,來詣佛
T02n0100_p0427c28║所,威光顯照,遍于祇洹,赫然大明,却坐一
T02n0100_p0427c29║面,而說偈言:
T02n0100_p0428a01║「誰於睡名寤?  誰於寤名睡?
T02n0100_p0428a02║ 云何染塵垢?  云何得清淨?」

T02n0100_p0428a03║佛以偈答言:
T02n0100_p0428a04║「若持五戒者,  雖睡名為寤。
T02n0100_p0428a05║ 若造五惡者,  雖寤名為睡。
T02n0100_p0428a06║ 若為五蓋覆,  名為染塵垢。
T02n0100_p0428a07║ 無學五分身,  清淨離塵垢。」

T02n0100_p0428a08║天復說偈讚言:
T02n0100_p0428a09║「往昔已曾見,  婆羅門涅槃,
T02n0100_p0428a10║ 嫌怖久棄捨,  能度世間愛。」

T02n0100_p0428a11║爾時,此天聞佛所說,歡喜而去。
T02n0100_p0428a12║ 阿練若、憍慢  修福日夜增
T02n0100_p0428a13║ 云何得大力  何物生歡喜
T02n0100_p0428a14║ 遠至、強親逼  日夜有損減
T02n0100_p0428a15║ 思惟及眠寤

T02n0100_p0428a16║   (一四二) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0428a17║獨園。時,有一天光色倍常,於其夜中,來詣
T02n0100_p0428a18║佛所,威光顯赫,照于祇洹,赫然大明,却坐一
T02n0100_p0428a19║面,而說偈言:
T02n0100_p0428a20║「若人有子孫,  則便生歡喜。
T02n0100_p0428a21║ 財寶及六畜,  有則皆歡喜。
T02n0100_p0428a22║ 若人受身時,  亦復生歡喜。
T02n0100_p0428a23║ 若見無身者,  則無歡悅心。」

T02n0100_p0428a24║爾時,世尊以偈答言:
T02n0100_p0428a25║「若人有子孫,  則能生憂惱。
T02n0100_p0428a26║ 財寶及六畜,  斯是苦惱本。
T02n0100_p0428a27║ 若復受身者,  則為憂惱患。
T02n0100_p0428a28║ 若不受身者,  則名寂滅樂。」

T02n0100_p0428a29║天復說偈讚言:
T02n0100_p0428b01║「往昔已曾見,  婆羅門涅槃,
T02n0100_p0428b02║ 嫌怖久棄捨,  能度世間愛。」

T02n0100_p0428b03║爾時,此天聞佛所說,歡喜而去。
T02n0100_p0428b04║   (一四三) 如是我聞: 一時,佛在舍衛國祇樹給
T02n0100_p0428b05║孤獨園。爾時,世尊告諸比丘:「世有三種不調
T02n0100_p0428b06║之馬,一切世人現悉知之。或有馬行步駿疾,
T02n0100_p0428b07║然無好色,是則名為乘不具足。或復有馬,行
T02n0100_p0428b08║步駿疾,雖有好色,是亦名為乘不具足。或
T02n0100_p0428b09║有良馬,行步駿疾,然有好色,是則名為乘得
T02n0100_p0428b10║具足。人亦三種,如彼三種不調之馬。此三種
T02n0100_p0428b11║人,於佛教法現所知見。何等為三?有人駿
T02n0100_p0428b12║疾具足,色及可乘然不具足。或復有人,駿疾
T02n0100_p0428b13║具足,顏色具足,乘不具足。或復有人,駿疾顏
T02n0100_p0428b14║色及以可乘,悉皆具足。 「何者是駿疾具足,
T02n0100_p0428b15║色不具足,乘不具足?如法中人,如實知苦,如
T02n0100_p0428b16║實知苦集,如實知苦滅,如實知向盡苦道,如
T02n0100_p0428b17║是知見已,斷於三結,所謂身見、戒取、疑。斷此
T02n0100_p0428b18║三結,得須陀洹,不墮惡趣,於道決定,乃至人
T02n0100_p0428b19║天七生,盡于苦際,是名駿疾具足。云何色不
T02n0100_p0428b20║具足?若有問難阿毘曇、毘尼,不能善通,於深
T02n0100_p0428b21║問難,不能了達,句味相順,不能稱說,不能如
T02n0100_p0428b22║理而為具說,是名色不具足。云何可乘不具
T02n0100_p0428b23║足?少於福德,所生之處,無有福德,不得利養、
T02n0100_p0428b24║衣服、飲食、臥具、湯藥,是名乘不具足。是名駿
T02n0100_p0428b25║疾具足,色不具足,乘不具足。 「云何駿疾具足,
T02n0100_p0428b26║顏色具足,乘不具足?何者駿疾具足?如法中
T02n0100_p0428b27║人,如實知苦,如實知苦集,如實知苦滅,
T02n0100_p0428b28║如實知苦滅道,知見是已,斷於三結,所謂身
T02n0100_p0428b29║見、戒取、疑。斷三結已,得須陀洹,不墮惡趣,
T02n0100_p0428c01║於道決定,乃至七生人天,盡於苦際,是名駿
T02n0100_p0428c02║疾具足。云何名色具足?若有問難阿毘曇、毘
T02n0100_p0428c03║尼,能善解,句味相應,稱理顯說,是名色得
T02n0100_p0428c04║具足。云何名為乘不具足?少於福德,不能生
T02n0100_p0428c05║便有大福德,不得利養、衣服、飲食、臥具、湯藥。
T02n0100_p0428c06║是名駿疾及色得于具足,乘不具足。 「云何名
T02n0100_p0428c07║為駿疾、色、乘悉皆具足?何等駿疾?如此法中
T02n0100_p0428c08║如實知苦,如實知苦集,如實知苦滅,如實知
T02n0100_p0428c09║苦滅道。既知見已,斷於三結,得須陀洹,七生
T02n0100_p0428c10║人天,不墮惡趣,是名駿疾具足。云何色得具
T02n0100_p0428c11║足?若有問難阿毘曇、毘尼,能為通釋,句味相
T02n0100_p0428c12║順,稱理顯說,是名色得具足。云何名為乘得
T02n0100_p0428c13║具足?若多福德,生便有福,能得利養、衣服、飲
T02n0100_p0428c14║食、臥具、湯藥。是名乘得具足,是名第三駿疾、
T02n0100_p0428c15║色、乘,悉皆具足。」 諸比丘聞佛所說,歡喜奉行。
T02n0100_p0428c16║   (一四四) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0428c17║獨園。爾時,佛告諸比丘:「世有三馬,良善調順。
T02n0100_p0428c18║或有馬駿疾具足,色乘不具。或復有馬駿疾
T02n0100_p0428c19║及色二俱具足,乘不具足。或復有馬三事具
T02n0100_p0428c20║足。人亦三差,如彼三馬。是三種人,佛教法中,
T02n0100_p0428c21║現所知見,或有駿疾具足,色、乘不具足。有人
T02n0100_p0428c22║具足於二,不具足一。有人三事具足。何者具
T02n0100_p0428c23║足於一,不具於二?如佛法中,如實知苦,如實
T02n0100_p0428c24║知苦集,如實知苦滅,如實知苦滅道,斷五下
T02n0100_p0428c25║分結,得阿那,是人不還,不墮惡趣。云何色
T02n0100_p0428c26║不具足?若有問難阿毘曇、毘尼,不能解釋,句
T02n0100_p0428c27║味順理,不能稱說,是名色不具足。云何名為
T02n0100_p0428c28║乘不具足?少於福德,不能生便有大福德,不
T02n0100_p0428c29║得利養、衣服、飲食、臥具、湯藥,是名乘不具足。
T02n0100_p0429a01║云何第二,二事具足,一不具足?是人於佛法
T02n0100_p0429a02║中,見四真諦乃至斷五下分結,得阿那含。
T02n0100_p0429a03║若有問難阿毘曇、毘尼,能為解演說,餘如上
T02n0100_p0429a04║說。一不具足,亦如上說,是名第二,具足於
T02n0100_p0429a05║二,不具足一。云何第三,三事具足?是人於
T02n0100_p0429a06║佛法中,如實知已,見四真諦已,得阿那含,乃
T02n0100_p0429a07║至多有福德,獲於利養,是名第三,三事具足。」
T02n0100_p0429a08║時,諸比丘聞佛所說,歡喜奉行。
T02n0100_p0429a09║   (一四五) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0429a10║獨園。爾時,佛告諸比丘:「譬如世間善乘之馬,
T02n0100_p0429a11║凡有三種,人亦如是。有三種人,其第一者,駿
T02n0100_p0429a12║疾、色、乘,悉皆具足。若有人於佛法中,如實知
T02n0100_p0429a13║見四真諦,已斷於三漏,所謂欲漏、有漏、無明
T02n0100_p0429a14║漏,解脫知見具足,盡諸有結,心得自在,生死
T02n0100_p0429a15║已盡,梵行已立,所作已辦,不受後有,得阿
T02n0100_p0429a16║羅漢,是名駿疾具足。餘如上說。云何第二?
T02n0100_p0429a17║二事具足,一不具足。於佛法中,如實知見四
T02n0100_p0429a18║真諦已,乃至得阿羅漢,若通問難。餘如上
T02n0100_p0429a19║說。云何第三?三事具足。是人於佛法中,如
T02n0100_p0429a20║實知見四真諦已,乃至有福德,能得利養,是
T02n0100_p0429a21║名三事具足。」 佛說是已,時,諸比丘聞佛所說,
T02n0100_p0429a22║歡喜奉行。
T02n0100_p0429a23║   (一四六) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0429a24║獨園。爾時,佛告諸比丘:「如是三種善調乘馬,
T02n0100_p0429a25║應為王者及王子乘。何等三種?所謂駿疾具
T02n0100_p0429a26║足、色具足、乘具足。三種比丘,如彼三馬。若
T02n0100_p0429a27║比丘具足三事,宜應禮拜供養,合掌讚嘆,是
T02n0100_p0429a28║名三事具足。云何色具足?具持禁戒,於波羅
T02n0100_p0429a29║提木叉善能護持,往返出入,具諸威儀。於
T02n0100_p0429b01║小罪中,心生大怖,堅持禁戒,無有毀損,是
T02n0100_p0429b02║名色具足。云何力具足?惡法未生,能令不生
T02n0100_p0429b03║惡法,已生方便令滅;善法未生方便令生,
T02n0100_p0429b04║善法已生方便令增廣。是名力具足。云何駿
T02n0100_p0429b05║疾具足?若佛法中,如實知見四真諦已,是名
T02n0100_p0429b06║駿疾具足。」 佛說是已,諸比丘聞佛所說,歡喜
T02n0100_p0429b07║奉行。
T02n0100_p0429b08║   (一四七) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0429b09║獨園。爾時,佛告諸比丘:「有四良馬,王者應乘。
T02n0100_p0429b10║何等為四?善調駿疾,能忍,善住不鬪。比丘如
T02n0100_p0429b11║就四種,當應歸依,供養禮拜,合掌恭敬,
T02n0100_p0429b12║於世間中,無上福田。何等為四?所謂善調駿
T02n0100_p0429b13║疾,能令善住不鬪。」 佛說是已,諸比丘聞佛所
T02n0100_p0429b14║說,歡喜奉行。
T02n0100_p0429b15║   (一四八) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0429b16║獨園。爾時,世尊告諸比丘:「有四種馬,賢人應
T02n0100_p0429b17║乘,是世間所有。何等為四?其第一者,見舉
T02n0100_p0429b18║鞭影,即便驚悚,隨御者意。其第二者,鞭觸身
T02n0100_p0429b19║毛,即便驚悚,稱御者意。其第三者,鞭觸身
T02n0100_p0429b20║肉,然後乃驚,隨御者意。其第四者,鞭徹肉
T02n0100_p0429b21║骨,然後乃驚,稱御者意。丈夫之乘,亦有四
T02n0100_p0429b22║種。何等為四?其第一者,聞他聚落,若男若
T02n0100_p0429b23║女,為病所惱,極為困篤,展轉欲死。聞是語
T02n0100_p0429b24║已,於世俗法,深知厭惡。以厭惡故,至心修
T02n0100_p0429b25║善,是名丈夫調順之乘,如見鞭影,稱御者意。
T02n0100_p0429b26║其第二者,見於己身聚落之中,若男若女,有
T02n0100_p0429b27║得重病,遂至困篤,即便命終。覩斯事已,深生
T02n0100_p0429b28║厭患。以厭患故,至心修善,是名丈夫調順之
T02n0100_p0429b29║乘,如觸身毛,稱御者意。其第三者,雖復見於
T02n0100_p0429c01║己聚落中有病死者,不生厭惡。見於己身、所
T02n0100_p0429c02║有親族、輔弼己者,遇病困篤,遂至命終,然後
T02n0100_p0429c03║乃能於世間法,生厭惡心。以厭惡故,勤修善
T02n0100_p0429c04║行,是名丈夫調順之乘,如觸毛肉,稱御者意。
T02n0100_p0429c05║其第四者,雖復見之所有親族、輔弼己者,遇病
T02n0100_p0429c06║喪亡,而猶不生厭惡之心。若身自病,極為困
T02n0100_p0429c07║篤,受大苦惱,情甚不樂,然後乃生厭惡之
T02n0100_p0429c08║心。以厭惡故,修諸善行,是名丈夫善調之
T02n0100_p0429c09║乘,如見鞭觸肉骨,隨御者意。」 時諸比丘聞佛
T02n0100_p0429c10║所說,歡喜奉行。
T02n0100_p0429c11║   (一四九) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0429c12║獨園。爾時,世尊告諸比丘:「馬有八種,過世間
T02n0100_p0429c13║所知,現在可見。何等為八?一者,乘馬之人控
T02n0100_p0429c14║轡秉策,將即遠路,而彼惡馬嚙銜跳躑,頓絕
T02n0100_p0429c15║羈勒,破碎乘具,傷毀形體,是名馬過。其第二
T02n0100_p0429c16║者,御者乘之,不肯前進,而此惡馬騰躍叵
T02n0100_p0429c17║制,破碎乘具。其第三者,御者乘之,不肯著路,
T02n0100_p0429c18║但踰坑塹。其第四者,若乘之時,不肯前進,返
T02n0100_p0429c19║更却行。其第五者,都不畏於御乘之人、鞭策
T02n0100_p0429c20║之痛。其第六者,御馬之人,以鞭策之,方便距
T02n0100_p0429c21║地二足雙立。其第七者,御馬之人意欲馳驟,
T02n0100_p0429c22║返更臥地,不肯進路。其第八者,御馬之人意
T02n0100_p0429c23║欲令行,而返停住。 「於佛法中,修學丈夫亦
T02n0100_p0429c24║有如是八種過患。何等為八?若比丘同梵行
T02n0100_p0429c25║者,有見聞疑事覺觸己身,即語彼言:『汝於今
T02n0100_p0429c26║者,稚小無智,不善不了,汝今應當覺觸餘人,
T02n0100_p0429c27║云何乃欲覺觸於我?汝自有過,反舉他事。』如
T02n0100_p0429c28║是之人猶第馬。其第二者,見他比丘有見
T02n0100_p0429c29║聞疑罪,同梵行者即便語彼:『有罪人言,汝於
T02n0100_p0430a01║今者,犯如是罪。』時有罪人復語彼言:『汝今自
T02n0100_p0430a02║犯如是之罪,若懺悔者,然後乃可糺舉我罪。』
T02n0100_p0430a03║如是之人猶第二馬所有過失。其第三者,若
T02n0100_p0430a04║有比丘作見聞疑罪,為他所舉,便作異語,隨
T02n0100_p0430a05║於愛瞋及以怖,癡心生忿怒,如是之人猶第
T02n0100_p0430a06║三馬所有過失。其第四者,若有比丘亦復作
T02n0100_p0430a07║於見聞疑罪,為他所舉,即便語彼舉事人言:
T02n0100_p0430a08║『我都不憶犯如是罪。』當知此人同第四馬所
T02n0100_p0430a09║有過失。其第五者,若有比丘亦復犯於見聞
T02n0100_p0430a10║疑罪,同梵行者而來舉之。時,犯罪人即攝衣
T02n0100_p0430a11║鉢,隨意而去,其心都無畏忌眾僧及舉事
T02n0100_p0430a12║者。當知斯人同第五馬所有過失。其第六者,
T02n0100_p0430a13║若有比丘亦復犯於見聞疑罪,同梵行者而
T02n0100_p0430a14║舉其事。時犯罪人即便於彼高處而坐,與諸
T02n0100_p0430a15║長老比丘諍論道理,舉手大喚,作如是言:
T02n0100_p0430a16║『汝等諸人,悉皆自犯見聞疑罪,而更說我犯
T02n0100_p0430a17║如是罪。』當知斯人同第六馬所有過患。其第
T02n0100_p0430a18║七者,若有比丘亦復犯於見聞疑罪,清淨比
T02n0100_p0430a19║丘糺舉其事,彼有罪人嘿然而住,亦復不
T02n0100_p0430a20║言有罪無罪,惱亂眾僧。當知斯人同第七
T02n0100_p0430a21║馬所作過失。其第八者,若有比丘亦復犯於
T02n0100_p0430a22║見聞疑罪,清淨比丘發舉其事,彼犯罪人即
T02n0100_p0430a23║便捨戒,退失善根,罷道還俗。既休道已,在
T02n0100_p0430a24║寺門邊,住立一面,語諸比丘:『我今還俗,為滿
T02n0100_p0430a25║汝等所願以不?汝今歡喜極快樂不?』當知是
T02n0100_p0430a26║人同第八馬所有過患。」 諸比丘聞佛所說,
T02n0100_p0430a27║歡喜奉行。
T02n0100_p0430a28║   (一五〇) 如是我聞: 一時,佛在舍衛國祇樹給孤
T02n0100_p0430a29║獨園。爾時,世尊告諸比丘:「有八種馬為賢
T02n0100_p0430b01║所乘。所言賢者,轉輪聖王。何等為八?賢乘所
T02n0100_p0430b02║生,是名第一賢馬之相。其第二者,極為調善,
T02n0100_p0430b03║終不惱觸其餘凡馬,是名第二賢馬之相。其
T02n0100_p0430b04║第三馬,所食之草,不擇好惡,悉盡無遺,是亦
T02n0100_p0430b05║名為賢馬乘相。其第四者,有穢惡物,生不
T02n0100_p0430b06║淨相,大小便處,終不於中止住眠臥,是名第
T02n0100_p0430b07║四具賢馬相。其第五者,能示御者惡馬之過,
T02n0100_p0430b08║能教御者治於惡馬所有疹態,是亦名為賢
T02n0100_p0430b09║馬之相。其第六者,能忍重擔,而不求輕,恒作
T02n0100_p0430b10║是念:『我常見於餘馬擔時,當為伐之。』是名第
T02n0100_p0430b11║六賢乘馬相。其第七者,常在道中,初不越逸,
T02n0100_p0430b12║道雖微淺,明了知之,是名第七賢馬之相。
T02n0100_p0430b13║其第八者,病雖困篤,乃至臨終,力用不異,是
T02n0100_p0430b14║名第八賢乘馬相。 「丈夫賢乘亦有八事。何等
T02n0100_p0430b15║為八?其第一者,若有比丘善持禁戒,具足威
T02n0100_p0430b16║儀,往返人間,無所毀犯,設誤犯於微小罪者,
T02n0100_p0430b17║心生大畏。持所受戒,猶如瞎者護餘一目。當
T02n0100_p0430b18║知是人同彼初馬生賢乘處。其第二者,若有
T02n0100_p0430b19║比丘具足善法,終不惱觸同梵行者,共住安
T02n0100_p0430b20║樂,如水乳合。當知是人同第二馬,生於賢
T02n0100_p0430b21║處。其第三者,復有比丘受飲食時,不擇好
T02n0100_p0430b22║惡,悉食無餘。當知斯人同第三馬,生於賢處。
T02n0100_p0430b23║其第四者,若有比丘見諸惡法不清淨者,心
T02n0100_p0430b24║生厭患,悉皆遠離三業不善,呵責惡法鄙陋
T02n0100_p0430b25║下賤。當知是人同第四馬,生於賢處。其第五
T02n0100_p0430b26║者,若有比丘既犯罪已,親於佛前陳己過
T02n0100_p0430b27║罪,亦復於梵行所說,自發瑕疵。當知是人
T02n0100_p0430b28║同第五馬,生於賢處。其第六者,若有比丘具
T02n0100_p0430b29║足學戒,見同梵行諸比丘等,於戒有犯,心每
T02n0100_p0430c01║念言:『我當修學,令無所毀。』當知斯人同第六
T02n0100_p0430c02║馬,生於賢處。其第七者,若有比丘行八正
T02n0100_p0430c03║道,不行邪徑。當知此人同第七馬不行
T02n0100_p0430c04║非道,生於賢處。其第八者,若有比丘病雖困
T02n0100_p0430c05║篤,乃至欲死,精勤無懈,志性堅固,不可輕
T02n0100_p0430c06║動,恒欲進求諸勝妙法,心無疲倦。當知是
T02n0100_p0430c07║人同第八馬,至死盡力,生於賢處,佛教法
T02n0100_p0430c08║中,能得真實。」 佛說是已,諸比丘聞佛所說,
T02n0100_p0430c09║歡喜奉行。
T02n0100_p0430c10║   (一五一) 如是我聞: 一時,佛在那提迦國瓫寔
T02n0100_p0430c11║迦精舍。爾時,世尊告大迦旃延:「定意莫亂,當
T02n0100_p0430c12║如善乘,調攝諸根,勿同惡馬,諸根馳散。猶如
T02n0100_p0430c13║惡馬繫之槽上,唯念水草,餘無所知。若不
T02n0100_p0430c14║得食,斷絕羇靽。亦如有人多與欲結相應,
T02n0100_p0430c15║以貪欲故,多有嫌恨之心,多起欲覺,以有欲
T02n0100_p0430c16║覺,生諸惱害,種種惡覺由斯而生。以是事故,
T02n0100_p0430c17║不知出要,終不能識欲之體相。若復有人,躭
T02n0100_p0430c18║好睡眠,以常眠故,多起亂想,種種煩惱從
T02n0100_p0430c19║之生長。以是義故,不知出要、對治之法。若復
T02n0100_p0430c20║有人,多生掉悔,以其常生掉悔心故,於諸法
T02n0100_p0430c21║相不能分明。當知掉悔為散亂因,以是因
T02n0100_p0430c22║緣,不知出要、對治之法。若復有人,多生疑心,
T02n0100_p0430c23║以疑心故,於諸法中猶豫不了。以斯義故,不
T02n0100_p0430c24║知出要、對治之法。如善乘馬,繫之櫪上,其心
T02n0100_p0430c25║都不思於水草,不絕羇靽。譬如有人心無欲
T02n0100_p0430c26║結,但有淨想,以不染著是欲想故,亦復不生
T02n0100_p0430c27║掉悔疑等睡眠之蓋,以其不生五蓋之心因
T02n0100_p0430c28║緣力故,便知出要、對治之法。比丘,如是不依
T02n0100_p0430c29║於彼地水火風,亦復不依四無色定而生禪
T02n0100_p0431a01║法,不依此世,不依他世,亦復不依日月星辰,
T02n0100_p0431a02║不依見聞,不依識識,不依智知,不依推求心
T02n0100_p0431a03║識境界,亦不依止覺知,獲得無所依止禪。若
T02n0100_p0431a04║有比丘,不依如是諸地禪法,得深定故,釋提
T02n0100_p0431a05║桓因、三十三天及諸梵眾,皆悉合掌恭敬尊
T02n0100_p0431a06║重,歸依是人。我等今者,不知當依何法則而
T02n0100_p0431a07║得禪定?」 爾時,尊者薄迦梨在佛後立,以扇扇
T02n0100_p0431a08║佛,即白佛言:「世尊!云何比丘修諸禪定,不依
T02n0100_p0431a09║四大及四無色,乃至不依覺觀之想?若如是
T02n0100_p0431a10║者,諸比丘等云何而得如是禪定?釋提桓因
T02n0100_p0431a11║及諸大眾合掌恭敬,尊重讚嘆得斯定者,而
T02n0100_p0431a12║作是言:『此善男子,丈夫中上,依止何事而修
T02n0100_p0431a13║諸禪?』」 佛告薄迦梨:「若有比丘深修禪定,觀彼
T02n0100_p0431a14║大地悉皆虛偽,都不見有真實地想,水火風
T02n0100_p0431a15║種,及四無色,此世、他世、日月星辰、識知見
T02n0100_p0431a16║聞、推求覺觀、心意境界,及以於彼智不及處,
T02n0100_p0431a17║亦復如是,皆悉虛偽,無有實法,但以假號,因
T02n0100_p0431a18║緣和合,有種種名,觀斯空寂,不見有法,及以
T02n0100_p0431a19║非法。」 爾時,世尊即說偈言:
T02n0100_p0431a20║「汝今薄迦梨,  應當如是知,
T02n0100_p0431a21║ 習於坐禪法,  觀察無所有。
T02n0100_p0431a22║ 天主憍尸迦,  及三十三天,
T02n0100_p0431a23║ 世界根本主,  大梵天王等,
T02n0100_p0431a24║ 合掌恭敬禮,  稽首人中尊,
T02n0100_p0431a25║ 咸皆稱斯言:  『南無善丈夫!
T02n0100_p0431a26║ 我等不知汝,  依憑何法則,
T02n0100_p0431a27║ 而得是深定,  諸人所不了。』」

T02n0100_p0431a28║說斯法時,大迦旃延遠塵離垢,得法眼淨。薄
T02n0100_p0431a29║迦梨比丘煩惱永滅,不受後生,盡諸有結。 時
T02n0100_p0431b01║丘聞佛所說,歡喜奉行。
T02n0100_p0431b02║ 惡馬、調順馬  賢乘、三及四
T02n0100_p0431b03║ 鞭影并調乘  有過、八種惡
T02n0100_p0431b04║ 迦旃延離垢  十事悉皆竟

T02n0100_p0431b05║   (一五二) 如是我聞: 一時,佛在迦毘羅衛國尼拘
T02n0100_p0431b06║陀林。時釋摩男往詣佛所,頂禮佛足,在一面
T02n0100_p0431b07║坐,而白佛言:「世尊!云何名為優婆塞義?唯願
T02n0100_p0431b08║如來為我敷演。」 佛告釋摩男:「在家白衣歸依
T02n0100_p0431b09║三寶,以是義故,名優婆塞,汝即其人。」 時,釋摩
T02n0100_p0431b10║男復白佛言:「世尊!云何名優婆塞信?」 佛告
T02n0100_p0431b11║釋摩男:「於如來所,深生信心,安住信中,終不
T02n0100_p0431b12║為彼沙門、婆羅門、若天、若魔、若梵、若人,不信
T02n0100_p0431b13║所壞,是名優婆塞信。」 時釋摩男復白佛言:「云
T02n0100_p0431b14║何優婆塞戒?」 佛告釋摩男:「不殺、不盜、不婬、不
T02n0100_p0431b15║欺,及不飲酒等,是名優婆塞戒。」 又問:「云何
T02n0100_p0431b16║施具足?」 佛告釋摩男:「優婆塞法應捨慳貪,一
T02n0100_p0431b17║切眾生,皆悉為彼貪嫉所覆,以是義故,應離
T02n0100_p0431b18║慳貪及嫉妬意,生放捨心,躬自施與,無有疲
T02n0100_p0431b19║厭,是名施具足。」 又問:「云何智慧具足?」 佛告
T02n0100_p0431b20║釋摩男:「優婆塞如實知苦,如實知苦集,如
T02n0100_p0431b21║實知苦滅,如實知苦滅道,知此四諦,決定明
T02n0100_p0431b22║了,是名慧具足。」 佛說是已,諸比丘聞佛所
T02n0100_p0431b23║說,歡喜奉行。
T02n0100_p0431b24║   (一五三) 如是我聞: 一時,佛在迦毘羅衛國尼拘
T02n0100_p0431b25║陀林。時釋摩男與五百優婆塞往詣佛所,頂
T02n0100_p0431b26║禮佛足,在一面坐,白佛言:「世尊!如佛所說
T02n0100_p0431b27║優婆塞義,在家白衣具丈夫志,歸命三寶,自
T02n0100_p0431b28║言我是優婆塞者,云何而得須陀洹果?乃至
T02n0100_p0431b29║阿那含耶?」 佛告釋摩男:「斷除三結,身見、戒
T02n0100_p0431c01║取,及疑網等。斷三結已,成須陀洹,更不復
T02n0100_p0431c02║受三塗之身,於無上道,生決定信,人天七返,
T02n0100_p0431c03║盡諸苦際,入於涅槃,是名優婆塞得須陀洹。」
T02n0100_p0431c04║又問:「云何而得斯陀含果?」 佛告摩訶男:「斷三
T02n0100_p0431c05║結已,薄婬怒癡,名斯陀含。」 又問:「云何而得阿
T02n0100_p0431c06║那含果?」 佛告摩訶男:「若能斷三結及五下分,
T02n0100_p0431c07║成阿那含。」 時摩訶男及五百優婆塞聞此法
T02n0100_p0431c08║已,心生歡喜,而白佛言:「世尊!甚為希有!諸
T02n0100_p0431c09║在家者,獲此勝利,一切咸應作優婆塞。」時摩
T02n0100_p0431c10║訶男及諸優婆塞作是語已,禮佛而退。 諸比
T02n0100_p0431c11║丘等聞佛所說,歡喜奉行。
T02n0100_p0431c12║   (一五四) 如是我聞: 一時,佛在迦毘羅衛國尼拘
T02n0100_p0431c13║陀林。時釋摩男往詣佛所,修敬已畢,在一面
T02n0100_p0431c14║坐,而白佛言:「世尊!云何名優婆塞具丈夫志?
T02n0100_p0431c15║廣說如上。復當云何滿足諸行?」 佛告摩訶男:
T02n0100_p0431c16║「優婆塞雖具足信,未具禁戒,是名有信,不具
T02n0100_p0431c17║於戒。欲求具足信戒之者,當勤方便,求使具
T02n0100_p0431c18║足,是名信戒滿足優婆塞。」佛復告摩訶男:「優
T02n0100_p0431c19║婆塞雖具信戒,捨不具足,為具足故,勤修方
T02n0100_p0431c20║便,令得具足。」 時,摩訶男白佛言:「世尊!我於
T02n0100_p0431c21║今者,具信、戒、捨,具足三支。」 佛告摩訶男:「雖具
T02n0100_p0431c22║三事,然不數往僧坊精舍,以是因緣,名不具
T02n0100_p0431c23║足,應勤方便,數往塔寺。」 時,摩訶男言諸優婆
T02n0100_p0431c24║塞:「我今應當具足信戒,及以捨心,詣於塔寺。」
T02n0100_p0431c25║佛告摩訶男:「若能具足信、戒、捨心,數詣塔寺,
T02n0100_p0431c26║親近眾僧,是名具足。」佛告摩訶男:「雖復具足
T02n0100_p0431c27║如上四事,若不聽法,名不具足。」 摩訶男言:「我
T02n0100_p0431c28║能聽法。」 佛復告摩訶男:「雖能聽經,若不受持,
T02n0100_p0431c29║亦名不具。雖能受持,不解其義,亦名不具。雖
T02n0100_p0432a01║解義趣,而未能得如說修行,亦名不具。若能
T02n0100_p0432a02║具足信、戒、捨心,數往塔寺聽法,受持、解其義
T02n0100_p0432a03║趣,如說修行,是則名為滿足之行。摩訶男
T02n0100_p0432a04║雖復具足信、戒、捨心,數詣塔寺,親近眾僧,然
T02n0100_p0432a05║猶未能專心聽法,是亦名為行不具足。以斯
T02n0100_p0432a06║義故,應當方便專心聽法。雖能聽法,若不受
T02n0100_p0432a07║持,亦名不具,是故應當受持正法。雖能受
T02n0100_p0432a08║持,若不解義,亦名不具,是故應當解其言趣。
T02n0100_p0432a09║雖解義味,若復不能如說修行,亦名不具,
T02n0100_p0432a10║是故應當如說修行。若能具足信心,持戒及
T02n0100_p0432a11║捨心等,數往僧坊,專心聽法,受持莫忘,解其
T02n0100_p0432a12║義趣,信戒捨心,往詣塔寺,聽受經法,受持不
T02n0100_p0432a13║忘,解其義趣。若復不能如說修行,是亦名為
T02n0100_p0432a14║不具足也。摩訶男!優婆塞以信心故,則能持
T02n0100_p0432a15║戒。以持戒故,能具捨心。具捨心故,能往詣
T02n0100_p0432a16║僧坊。往詣僧坊故,能專心聽法。專心聽法故,
T02n0100_p0432a17║則能受持。能受持故,解其義趣。解其義趣,能
T02n0100_p0432a18║如說修行。能如說修行故,勤作方便,能令滿
T02n0100_p0432a19║足。」 時摩訶男復白佛言:「世尊!云何優婆塞具
T02n0100_p0432a20║足幾支,自利未利於他?」 佛告摩訶男:「具足八
T02n0100_p0432a21║支能自利益,未利於他。何等為八?優婆塞自
T02n0100_p0432a22║己有信,不能教他。自持淨戒,不能教人令持
T02n0100_p0432a23║禁戒。自修於捨,不能教人令行布施。自往詣
T02n0100_p0432a24║塔寺,親近比丘,不能教人往詣塔寺,親近比
T02n0100_p0432a25║丘。自能聽法,不能教人令聽正法。自能受持,
T02n0100_p0432a26║不能教人受持。自能解義,不能教人令解其
T02n0100_p0432a27║義。自能如說修行,不教他人如說修行。是名
T02n0100_p0432a28║具足八支,唯能自利不能利他。」 時摩訶男復
T02n0100_p0432a29║白佛言:「具足幾法,能自利益,亦利於他?」 佛告
T02n0100_p0432b01║之曰:「若能具足十六支者,如是之人,能自他
T02n0100_p0432b02║利。自生信心,教人令得。自行受持,教人受
T02n0100_p0432b03║持。自行捨心,亦復教人令行捨心。身自往詣
T02n0100_p0432b04║僧坊塔寺,亦復教人往詣僧坊,親近比丘。自
T02n0100_p0432b05║能聽法,亦復教人令聽正法。自能受持,亦復
T02n0100_p0432b06║教人令受持法。自解義趣,亦復教人解其義
T02n0100_p0432b07║味。自如說行,亦復教人如說修行。若能具足
T02n0100_p0432b08║十六支,此則名為自利利他。如斯之人,若
T02n0100_p0432b09║在剎利眾,若婆羅門眾,若居士眾,若沙門眾,
T02n0100_p0432b10║隨所至處,能為此眾作大照明,猶如日光,
T02n0100_p0432b11║除諸闇冥,當知是人,甚為希有。」佛說是已,
T02n0100_p0432b12║釋摩男禮佛而退。 時諸比丘聞佛所說,歡喜
T02n0100_p0432b13║奉行。
T02n0100_p0432b14║   (一五五) 如是我聞: 一時,佛在迦毘羅衛國尼拘
T02n0100_p0432b15║陀林。爾時,釋摩男往詣佛所,頂禮佛足,却坐
T02n0100_p0432b16║一面,而白佛言:「世尊!此迦毘羅人民熾盛,安
T02n0100_p0432b17║隱豐樂。我常在中,每自思惟:『若有狂象奔車、
T02n0100_p0432b18║逸馬狂走之人來觸於我,我於爾時,或當忘
T02n0100_p0432b19║失念佛之心,或復忘失念法僧心。』復自念言:
T02n0100_p0432b20║『若當忘失三寶心者,命終之時,當生何處?入
T02n0100_p0432b21║何趣中?受何果報?』」 佛告之曰:「汝當爾時,勿
T02n0100_p0432b22║生怖畏,命終之後,生於善處,不墮惡趣,不受
T02n0100_p0432b23║惡報。譬如大樹初生長時,恒常東靡,若有斫
T02n0100_p0432b24║伐,當向何方,然後墜落?當知此樹必東向倒。
T02n0100_p0432b25║汝亦如是,長夜修善,若墮惡趣,受惡報者,無
T02n0100_p0432b26║有是處。」時釋摩男聞佛所說,頂禮佛足,還其
T02n0100_p0432b27║所止。 諸比丘聞佛所說,歡喜奉行。
T02n0100_p0432b28║   (一五六) 如是我聞: 一時,佛在迦毘羅衛國尼拘
T02n0100_p0432b29║陀林。爾時,釋摩男往詣佛所,頂禮佛足,在一
T02n0100_p0432c01║面坐,而白佛言:「世尊!若有比丘在於學地,
T02n0100_p0432c02║所作未辦,常欲進求阿羅漢果,入於涅槃。
T02n0100_p0432c03║云何比丘修習幾法,盡諸有漏,心得無漏,心
T02n0100_p0432c04║得解脫,慧得解脫,於現在世獲其果證,得無
T02n0100_p0432c05║漏戒,決定自知,我生已盡,梵行已立,所作已
T02n0100_p0432c06║辦,不受後有。」 佛告摩訶男:「若有比丘在於學
T02n0100_p0432c07║地,未得無學,意恒進求,欲得涅槃,常修六念。
T02n0100_p0432c08║譬如有人身體羸瘦,欲食美饍,為自樂故,諸
T02n0100_p0432c09║比丘等,亦復如是,為涅槃故,修於六念。何
T02n0100_p0432c10║等為六?一者、念於如來、應供、正遍知、明行足、
T02n0100_p0432c11║善逝、世間解、無上士、調御丈夫、天人師、佛、世
T02n0100_p0432c12║尊。當于爾時,無有貪欲、瞋恚、愚癡,唯有清淨
T02n0100_p0432c13║質直之心。以直心故,得法得義,得親近佛,心
T02n0100_p0432c14║生歡喜。以歡喜故,身得猗樂。以身樂故,其心
T02n0100_p0432c15║得定。以得定故,怨家及己親族,於此二人,無
T02n0100_p0432c16║怨憎想,心常平等,住法流水,入於定心,修念
T02n0100_p0432c17║佛心,趣向涅槃,是名念佛。二者、念法。所謂法
T02n0100_p0432c18║者,即是如來所有功德,十力、無畏,必趣涅槃,
T02n0100_p0432c19║應當至心觀察是法,智者自知,聖弟子者,應
T02n0100_p0432c20║修念法。爾時,離於貪欲、瞋恚、愚癡,唯有清淨
T02n0100_p0432c21║質直之心。以直心故,得義得法,以親近法,心
T02n0100_p0432c22║生歡喜。以歡喜故,身得猗樂。得猗樂故,其心
T02n0100_p0432c23║得定。以得定故,於怨憎所,其心平等,無有愛
T02n0100_p0432c24║瞋,住法流水,入於定心。修念法觀,趣向涅
T02n0100_p0432c25║槃,是名念法。三者、念僧。所謂僧者,如來弟
T02n0100_p0432c26║子,得無漏法,能為世間作良福田。何等名為
T02n0100_p0432c27║良福田耶?有向須陀洹,有得須陀洹已,有向
T02n0100_p0432c28║斯陀含,有得斯陀含,有向阿那含,有得阿那
T02n0100_p0432c29║含,有向阿羅漢,有得阿羅漢。是則名為良祐
T02n0100_p0433a01║福田,具戒、定、慧、解脫、解脫知見,應當合掌恭
T02n0100_p0433a02║敬其人。以念僧故,得法得義,得親近僧,心生
T02n0100_p0433a03║歡喜。生歡喜故,乃得快樂。得快樂故,其心得
T02n0100_p0433a04║定。以得定故,於怨憎所,其心平等,無有貪欲、
T02n0100_p0433a05║瞋恚、愚癡,唯有清淨質直之心,住法流水,入
T02n0100_p0433a06║於定心。修念僧觀,趣向涅槃,是名念僧。云何
T02n0100_p0433a07║念戒?所謂不壞戒、不缺戒、不雜戒、無垢戒、離
T02n0100_p0433a08║恐懼戒、非戒盜戒、清淨戒、具善戒,念如是等
T02n0100_p0433a09║諸禁戒時,即得離於貪欲、瞋恚、愚癡、邪見。離
T02n0100_p0433a10║諸惡故,得法得義,得親近戒,心生歡喜。以心
T02n0100_p0433a11║喜故,乃得快樂。心得樂故,其心得定。以得
T02n0100_p0433a12║定故,於怨憎所,其心平等,清淨質直,住法流
T02n0100_p0433a13║水,入於定心。修念戒想,是名念戒。云何念
T02n0100_p0433a14║施?念己所施,得善利,一切世間為慳嫉所
T02n0100_p0433a15║覆,我於今者得離如是慳貪之垢,住捨心中,
T02n0100_p0433a16║於一切物,心無悋惜,持用布施。既布施已,我
T02n0100_p0433a17║心應喜。猶如大祠,分己財物,捨與他人。若能
T02n0100_p0433a18║如是修施心者,於現世中,得法得義,得親近
T02n0100_p0433a19║施,無有貪欲、瞋恚、愚癡,唯有清淨質直之心,
T02n0100_p0433a20║應生歡喜。以歡喜故,身得快樂。身快樂故,其
T02n0100_p0433a21║心得定。以心定故,於怨憎所,心無高下,住法
T02n0100_p0433a22║流水,入於定心。修念施想,是名念施。云何念
T02n0100_p0433a23║天?所謂四天王、三十三天、炎摩天、兜率天、
T02n0100_p0433a24║化樂天、他化自在天,此諸天等,若當信心、因
T02n0100_p0433a25║緣力故,生彼天者,我亦有信、戒、施、聞、慧,亦復
T02n0100_p0433a26║如是。以此功德,生天上者,我亦具有如是
T02n0100_p0433a27║功德,當生彼天。念如斯天,以念天故,離於貪
T02n0100_p0433a28║欲、瞋恚、愚癡,唯有清淨質直之心,於現世中,
T02n0100_p0433a29║得法得義,得親近天,心生歡喜。心歡喜故,身
T02n0100_p0433b01║得快樂。得快樂故,其心得定。心得定故,於
T02n0100_p0433b02║怨憎所,心無高下,住法流水,入於定心。修
T02n0100_p0433b03║念天想,是名念天。 「摩訶男!若有比丘住於學
T02n0100_p0433b04║地,所作未辦,常欲進求阿羅漢果,入於涅槃,
T02n0100_p0433b05║應當至心修是六念。以能修習斯六念故,盡
T02n0100_p0433b06║諸有漏,心得解脫,慧得解脫,於現在世,獲其
T02n0100_p0433b07║證果。即得證已,作是唱言:『我生已盡,梵行已
T02n0100_p0433b08║立,所作已辦,不受後有。』」 時摩訶男及諸比丘
T02n0100_p0433b09║聞佛所說,歡喜奉行。
T02n0100_p0433b10║   (一五七) 爾時,世尊在迦毘羅衛國尼拘陀林
T02n0100_p0433b11║夏坐安居。爾時,眾多比丘於夏欲末,在講堂
T02n0100_p0433b12║中,為佛縫衣。諸比丘等縫衣已訖,作是思
T02n0100_p0433b13║惟:「我等於今,縫衣已竟,當逐佛遊行。」時,釋摩
T02n0100_p0433b14║男聞諸比丘縫衣已訖,欲隨佛遊行,聞斯
T02n0100_p0433b15║語已,即往佛所,稽首禮足,在一面坐,而白
T02n0100_p0433b16║佛言:「世尊!我今身心甚為重鈍,迷於諸方,
T02n0100_p0433b17║雖復聽法,心不甘樂。所以者何?我聞諸比丘
T02n0100_p0433b18║等,縫衣已竟,當隨佛遊行,即生念言:『何時
T02n0100_p0433b19║當復還見世尊,及以修心諸比丘等?』」 佛告之
T02n0100_p0433b20║曰:「我及比丘雖去餘處,汝若恒欲見於如來
T02n0100_p0433b21║及比丘者,應以法眼至心觀察,常修五事。何
T02n0100_p0433b22║等為五?所謂以具信故,能隨順教,非是無
T02n0100_p0433b23║信,能隨順教。持淨戒故,能隨順教,非是毀
T02n0100_p0433b24║禁能順教也。以多聞故,能隨順教,非以少聞
T02n0100_p0433b25║能隨順教。非以慳悋能行布施,以捨心故,能
T02n0100_p0433b26║行布施。非以愚癡能修智慧,以慧心故,能識
T02n0100_p0433b27║法相。是故摩訶男!若欲見佛及比丘者,恒應
T02n0100_p0433b28║修習如是五事,并六念法,若如是者,我及比
T02n0100_p0433b29║丘便常在前。所謂僧者,名為和合。」 時摩訶
T02n0100_p0433c01║男聞佛所說,歡喜禮足而去。
T02n0100_p0433c02║   (一五八) 如是我聞: 一時,佛在迦毘羅衛國尼拘
T02n0100_p0433c03║陀園林中。爾時,摩訶男釋往詣佛所,頂禮佛
T02n0100_p0433c04║足,在一面坐,白佛言:「世尊!如我解佛所說之
T02n0100_p0433c05║義,獲定心故,而得解脫。若如是者,為先得定
T02n0100_p0433c06║後解脫耶?為先解脫後得定耶?定與解脫為
T02n0100_p0433c07║俱時耶?所未曾得,所未曾行,過去未來所未
T02n0100_p0433c08║曾生,現在亦無。」爾時,世尊嘿然不答,第二第
T02n0100_p0433c09║三亦如是問,如來嘿然,悉皆不答。 時尊者
T02n0100_p0433c10║阿難侍如來側,以扇扇佛。于時阿難作是念:
T02n0100_p0433c11║「今釋摩訶男以此甚深之義諮問世尊,世尊
T02n0100_p0433c12║今者,所患始除,氣力尚微,未堪說法,我當為
T02n0100_p0433c13║彼略說少法,令其還去。」時尊者阿難作是
T02n0100_p0433c14║念已,即語釋摩男:「如來所說,說於學戒,亦說
T02n0100_p0433c15║於彼無學之戒。說於學定,亦說於彼無學之
T02n0100_p0433c16║定。說於學慧,亦說於彼無學之慧。說學解脫,
T02n0100_p0433c17║亦說於彼無學解脫。」 時,摩訶男白阿難言:「云
T02n0100_p0433c18║何如來說於學戒及無學戒,學定、無學定,學慧、
T02n0100_p0433c19║無學慧,學解脫、無學解脫?」 阿難言:「如來聖眾
T02n0100_p0433c20║住戒持波羅提木叉,具足威儀,行所行處,
T02n0100_p0433c21║於小罪中,心生大怖,具持禁戒,是則名為持
T02n0100_p0433c22║戒具足。厭於欲惡及諸不善,離生喜樂,入
T02n0100_p0433c23║於初禪,乃至入第四禪,是名為禪。如實知
T02n0100_p0433c24║苦,如實知苦集,如實知苦滅,如實知苦滅道,
T02n0100_p0433c25║如是知見,斷五下分結,身見、戒取、疑、欲愛、瞋
T02n0100_p0433c26║恚。彼斷五下分結,便得化生,即於彼處,而得
T02n0100_p0433c27║涅槃,名阿那含,更不還來至此欲界,是則名
T02n0100_p0433c28║為學戒、學定、學慧、解脫。復次,更於異時,盡諸
T02n0100_p0433c29║有漏,得於無漏,心得解脫,慧得解脫,現法取
T02n0100_p0434a01║證,逮得無生,自知生死已盡,梵行已立,所作
T02n0100_p0434a02║已辦,不復受有。當于爾時,得無學戒、無學
T02n0100_p0434a03║定、無學慧、無學解脫。摩訶男!以是緣故,佛說
T02n0100_p0434a04║於學及以無學。」時摩訶男聞其所說,歡喜頂
T02n0100_p0434a05║禮而去。 時摩訶男既去不遠,佛告阿難:「此迦
T02n0100_p0434a06║毘羅衛國諸比丘等,頗共諸釋講論如是深
T02n0100_p0434a07║遠義不?」阿難白佛:「此迦毘羅衛諸比丘等,每
T02n0100_p0434a08║與諸釋共論如是甚深之義。」 佛告阿難:「迦毘
T02n0100_p0434a09║羅衛比丘與諸釋等,獲大善利,能解如是聖
T02n0100_p0434a10║賢慧眼。」 諸比丘聞佛所說,歡喜奉行。
T02n0100_p0434a11║   (一五九) 如是我聞: 一時,佛在迦毘羅衛國尼
T02n0100_p0434a12║俱陀園林中。時麁手釋往詣摩訶男所,語
T02n0100_p0434a13║摩訶男言:「如來說須陀洹,有幾不壞信?」 摩訶
T02n0100_p0434a14║男釋答言:「如來所說須陀洹人,有四支不壞
T02n0100_p0434a15║信。所謂於佛不壞信,於法不壞信,於僧不壞
T02n0100_p0434a16║信,聖所授戒得不壞信。」 麁手釋言:「汝今不
T02n0100_p0434a17║應說言,如來說四不壞信。所以者何?如來唯
T02n0100_p0434a18║說三不壞信,所謂於三寶所,得不壞信。」第二
T02n0100_p0434a19║第三亦作是說,摩訶男亦作是答:「汝莫說言
T02n0100_p0434a20║三不壞信,如是◎如來實說四不壞信。」二人
T02n0100_p0434a21║紛紜,各競所見,不能得定,往詣佛所,頂禮佛
T02n0100_p0434a22║足,在一面坐,請決所疑。 時,摩訶男白佛言:
T02n0100_p0434a23║「世尊!彼麁手釋來至我所,作是言:『如來為說
T02n0100_p0434a24║幾不壞信?』我即答言:『如來說於四不壞信,所
T02n0100_p0434a25║謂三寶、聖所授戒。』麁手釋言:『如來唯說三不
T02n0100_p0434a26║壞信,云何言四?所謂三寶。』第二第三亦作是
T02n0100_p0434a27║說,第二第三我亦答言:『如來說四,實不說
T02n0100_p0434a28║三。』彼之所說,我不能解。我之所說,彼亦不
T02n0100_p0434a29║解。」 時,麁手釋即從坐起,白佛言:「世尊!假設
T02n0100_p0434b01║佛不教我,僧不教我,比丘尼、優婆塞、優婆
T02n0100_p0434b02║夷、若天、若魔、若梵,此諸人等,都不教我,向
T02n0100_p0434b03║於佛者,我亦一心迴向於佛,法僧亦然。」 佛告
T02n0100_p0434b04║摩訶男言:「麁手釋作如是語,◎汝云何答?」 摩
T02n0100_p0434b05║訶男白佛言:「世尊!若如是者,我更無答。異於
T02n0100_p0434b06║佛法,更無善處。離於佛法,更無真處。無異處
T02n0100_p0434b07║善,無異處真。」 佛復告摩訶男:「汝從今日,應
T02n0100_p0434b08║如是解,具足四事,名不壞信,所謂於佛、法、僧、
T02n0100_p0434b09║聖所念戒。麁手釋以不解故,作如是語,即
T02n0100_p0434b10║聞佛說,即得解了。」 時摩訶男及麁手釋聞佛
T02n0100_p0434b11║所說,歡喜頂禮而去。
T02n0100_p0434b12║   (一六〇) 爾時,佛在迦毘羅衛國尼俱陀園林
T02n0100_p0434b13║中。當爾之時,彼國諸釋集講論處,既集坐
T02n0100_p0434b14║已,於其中間,各共談論,語摩訶男言:「無有前
T02n0100_p0434b15║後,汝意謂誰以為後耶?麁手釋者,如來記彼
T02n0100_p0434b16║得須陀洹,於人天中七生七死,得盡苦際。彼
T02n0100_p0434b17║麁手釋毀犯禁戒,飲彼酒漿,佛尚記言得須
T02n0100_p0434b18║陀洹。若如是者,有何前後?」復語摩訶男言:「汝
T02n0100_p0434b19║可往詣於世尊所,問如斯義。」 時摩訶男釋尋
T02n0100_p0434b20║如其言,即往佛所,頂禮佛足,在一面坐。白佛
T02n0100_p0434b21║言:「世尊!迦毘羅釋集講論處,於其中間作
T02n0100_p0434b22║如是論,語我言:『誰為前後?時麁手釋其命已
T02n0100_p0434b23║終,如來記彼得須陀洹,於人天中七生七死,
T02n0100_p0434b24║得盡苦際。彼麁手釋毀犯禁戒,飲放逸漿,若
T02n0100_p0434b25║記彼得須陀洹,當知是即無有前後。』」 佛告之
T02n0100_p0434b26║曰:「皆稱我為善逝,世尊作是語者,亦名善逝。
T02n0100_p0434b27║稱善逝故,生善逝心,賢聖弟子生正直見,稱
T02n0100_p0434b28║言善逝。復次,摩訶男!如來弟子一向歸佛,亦
T02n0100_p0434b29║復歸依法僧三寶,得疾智、利智、厭離智、道智,
T02n0100_p0434c01║不墮地獄、餓鬼、畜生,及餘惡趣,得八解脫,獲
T02n0100_p0434c02║於身證,具八解脫,住於具戒,以智慧見,盡於
T02n0100_p0434c03║諸漏,是則名為得俱解脫阿羅漢也。復次,摩
T02n0100_p0434c04║訶男!賢聖弟子,亦如上說,慧解脫阿羅漢不
T02n0100_p0434c05║得八解脫。復次,摩訶男!一向歸佛,餘如上說,
T02n0100_p0434c06║身證阿那含,成就八解脫,未盡諸漏。復次,摩
T02n0100_p0434c07║訶男!一向歸佛,餘如上說,不墮地獄、餓鬼、畜
T02n0100_p0434c08║生,不墮惡趣。如來教法,彼隨順不逆,是名見
T02n0100_p0434c09║到。復次,摩訶男!賢聖弟子一向歸依佛。餘如
T02n0100_p0434c10║上說。佛所教法,彼隨順解脫,是名信解脫。復
T02n0100_p0434c11║次,摩訶男!若信佛語,欣尚翫習,忍樂五法,所
T02n0100_p0434c12║謂信、精進、念、定、慧,是名賢聖弟子不墮三塗,
T02n0100_p0434c13║是名堅法。復次,賢聖弟子信受佛語,然有限
T02n0100_p0434c14║量,忍樂五法,如上所說,是名賢聖弟子不墮
T02n0100_p0434c15║三塗,是名堅信。摩訶男!我今若說娑羅樹林
T02n0100_p0434c16║能解義味,無有是處。假使解義,我亦記彼得
T02n0100_p0434c17║須陀洹。以是義故,麁手釋我當不記彼釋得
T02n0100_p0434c18║須陀洹。所以者何?彼麁手釋不犯性重,犯於
T02n0100_p0434c19║遮戒,臨命終時,悔責所作。以悔責故,戒得完
T02n0100_p0434c20║具,得須陀洹。人少有所犯,悔責完具,何故不
T02n0100_p0434c21║記彼麁手釋得須陀洹?」 摩訶男釋聞佛所說,
T02n0100_p0434c22║歡喜頂禮而去。
T02n0100_p0434c23║ 云何優婆塞  得果、一切行
T02n0100_p0434c24║ 自輕及住處  十一與十二
T02n0100_p0434c25║ 解脫并舍羅  麁手為第十

T02n0100_p0434c26║別譯雜阿含經卷第八
【經文資訊】大正藏第 02 冊 No. 0100 別譯雜阿含經
【版本記錄】CBETA 電子佛典 2016.06,完成日期:2016/06/15
【編輯說明】本資料庫由中華電子佛典協會(CBETA)依大正藏所編輯
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