Demiéville “Bouddhisme et la guerre” referred texts
Taisho XXIX 1558 xvi 86b23-25:
阿毘達磨倶舎論
T29n1558_p0086b18‖……頌曰
T29n1558_p0086b19‖ 軍等若同事 皆成如作者
T29n1558_p0086b20‖論曰。於軍等中若随有一作殺生事。如自
T29n1558_p0086b21‖作者一切皆成殺生業道。由彼同許爲一
T29n1558_p0086b22‖事故。如爲一事展轉相教。故一殺生餘皆
T29n1558_p0086b23‖得罪。若有他力逼入此中。因即同心亦成
T29n1558_p0086b24‖殺罪。唯除若有立誓自要救自命縁。亦不
T29n1558_p0086b25‖行殺。雖由他力逼在此中。而無殺心故
T29n1558_p0086b26‖無殺罪。……
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Taisho XXVII 1545 cxviii 617c14-18:
阿毘達磨大毘婆沙論
T27n1545_p0617c14‖……問若爲
T27n1545_p0617c15‖王等逼令行殺。得殺罪不。有説不得。
T27n1545_p0617c16‖所以者何。他力所制非彼意樂故。如是説
T27n1545_p0617c17‖者。亦得殺罪。除自要心寧捨己命終不害
T27n1545_p0617c18‖他。如是則無罪。……
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Taisho XXV 1509 xii 149a5-9:
大智度論
T25n1509_p0149a05‖……若
T25n1509_p0149a06‖殺身有殺罪者。毘尼中言。自殺無殺罪。
T25n1509_p0149a07‖罪福從惱他益他生。非自供養身自殺身
T25n1509_p0149a08‖故有罪有福。以是故毘尼中言。自殺身
T25n1509_p0149a09‖無殺罪。……
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Taisho XXVII 1545 cxviii 617a12-b8:
阿毘達磨大毘婆沙論
T27n1545_p0617a12‖……問唯法
T27n1545_p0617a13‖無衆生云何而有殺罪。尊者世友説曰。如
T27n1545_p0617a14‖雖無衆生。而有衆生想。如是雖無衆生。
T27n1545_p0617a15‖而有殺罪。復次此蘊界處。能起我想。有情
T27n1545_p0617a16‖想。命者。生者。養者。補特伽羅想。是故若斷
T27n1545_p0617a17‖壞彼得殺生罪。復次蘊界處。能起我想常
T27n1545_p0617a18‖樂淨想。是以若斷壞之。彼得殺生罪。大徳
T27n1545_p0617a19‖説言。此蘊界處。是有執受起三時覺。謂我
T27n1545_p0617a20‖當殺正殺已殺。是故若斷壞彼得殺生罪。
T27n1545_p0617a21‖然衆生是世俗有殺生罪。是勝義有此殺生
T27n1545_p0617a22‖罪。由二縁得。一起加行。二果究竟。若起加
T27n1545_p0617a23‖行果不究竟。或果究竟不起加行。皆不得
T27n1545_p0617a24‖殺罪。若起加行果亦究竟方得殺罪。問頗
T27n1545_p0617a25‖有亦起加行果亦究竟。而不得殺罪耶。答
T27n1545_p0617a26‖有。如能殺所殺倶時捨命。或能殺者前死。
T27n1545_p0617a27‖問殺何蘊名殺生。過去耶。未来耶。現在耶。
T27n1545_p0617a28‖過去已滅。未来未至。現在不住。悉無殺義
T27n1545_p0617a29‖云何名殺生耶。答殺未来蘊。非過去現在。
T27n1545_p0617b01‖問未来未至云何可殺。答彼住現在遮未
T27n1545_p0617b02‖来世諸蘊和合説名爲殺。由遮他蘊和合
T27n1545_p0617b03‖生縁故得殺罪。有説殺現在未来蘊但非
T27n1545_p0617b04‖過去。問未来可爾現在不住設彼不殺亦自
T27n1545_p0617b05‖然滅。云何殺耶。答斷彼勢用説名爲殺。所
T27n1545_p0617b06‖以者何。先現在蘊雖不住而滅。然不能令
T27n1545_p0617b07‖後蘊不續。今現在蘊不住而滅。則能令其後
T27n1545_p0617b08‖蘊不續故。於現蘊亦得殺罪。……
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Taisho XXIX 1558 xvi 86b29-c17:
阿毘達磨倶舎論
T29n1558_p0086b29‖ 殺生由故思 他想不誤殺
T29n1558_p0086c01‖論曰。要由先發欲殺故思於他有情他有
T29n1558_p0086c02‖情想作殺加行不誤而殺。謂唯殺彼不漫
T29n1558_p0086c03‖殺餘。斉此名爲殺生業道。有猶豫殺亦成
T29n1558_p0086c04‖殺生。謂彼先於所欲殺境心懷猶豫爲生
T29n1558_p0086c05‖非生。設復是生爲彼非彼。後起決志若是
T29n1558_p0086c06‖若非我定當殺。由心無顧。若殺有情亦成
T29n1558_p0086c07‖業道。於刹那滅蘊如何成殺生。息風名生。
T29n1558_p0086c08‖依身心轉。若有令斷不更續生。如滅燈光
T29n1558_p0086c09‖鈴聲名殺。或復生者即是命根。若有令斷
T29n1558_p0086c10‖不續名殺。謂以惡心隔斷他命。乃至一念
T29n1558_p0086c11‖應生不生。唯此非餘殺罪所觸。此所斷命
T29n1558_p0086c12‖爲屬於誰。謂命若無彼便死者。既標第六
T29n1558_p0086c13‖非我而誰。破我論中當廣思擇。故薄伽梵所
T29n1558_p0086c14‖説頌言
T29n1558_p0086c15‖ 壽煖及與識 三法捨身時
T29n1558_p0086c16‖ 所捨身僵仆 如木無思覺
T29n1558_p0086c17‖故有根身名有命者。無根名死。其理決然。
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Taisho XXV 1509 xiv 164a19-20:
大智度論
T25n1509_p0164a13‖……復
T25n1509_p0164a14‖次若衆生於五衆因縁有者。五衆無常衆生
T25n1509_p0164a15‖亦應無常。何以故。因果相似故。若衆生無
T25n1509_p0164a16‖常則不至後世。復次若如汝言。衆生從本
T25n1509_p0164a17‖已来常有。若爾者衆生應生五衆。五衆不
T25n1509_p0164a18‖應生衆生。今五衆因縁生衆生名字。無智
T25n1509_p0164a19‖之人逐名求實。以是故衆生實無。若無衆
T25n1509_p0164a20‖生亦無殺罪。無殺罪故亦無持戒。復次是
T25n1509_p0164a21‖五衆深入觀之。分別知空如夢所見如
T25n1509_p0164a22‖鏡中像。若殺夢中所見及鏡中像無有殺
T25n1509_p0164a23‖罪。殺五陰空相衆生亦復如是。復次若人
T25n1509_p0164a24‖不樂罪貪著無罪。是人見破戒罪人則
T25n1509_p0164a25‖輕慢。見持戒善人則愛敬。如是持戒則是
T25n1509_p0164a26‖起罪因縁。以是故言於罪不罪不可得故。
T25n1509_p0164a27‖應具足尸羅波羅蜜
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日本書紀:
巻第二十一（岩波「日本古典文学大系」六十八、『日本書紀』下、一九六五年 p. 163-165）
……是時〔＝用明二（５８７）年七月〕、厩戸皇子、束髮於額、〔……〕而隨軍後。自忖度曰、將無見敗。非願難成。乃斬取白膠木、疾作四天王像、置於頂髮、而發誓言、〔……〕今若使我勝敵、必當奉爲護世四王、起立寺塔。……
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Taisho LXXXIV 2688 206b13-c14:
日蓮’s 立正安國論
2688_,84,0206b13(03):……即涅槃
2688_,84,0206b14(00):經云。[Taisho XII 374 x 425a26-b11] 佛言。唯除一人餘一切施。皆可讃歎。
2688_,84,0206b15(02):純陀問言。云何名爲唯除一人。佛言。
2688_,84,0206b16(02):如此經中所説破戒。純陀復言。我今未解。
2688_,84,0206b17(02):唯願説之。佛語純陀言。破戒者謂一闡提。
2688_,84,0206b18(02):其餘在所一切布施。皆可讃歎獲大果報。
2688_,84,0206b19(03):純陀復問。一闡提者其義云何。佛言。純陀。
2688_,84,0206b20(05):若有比丘及比丘尼優婆塞優婆夷。
2688_,84,0206b21(00):發麁惡言誹謗正法。造是重業永不改悔。心無懺悔。
2688_,84,0206b22(04):如是等人名爲趣向一闡提道。
2688_,84,0206b23(04):若犯四重作逆罪。自知定犯如是重事。
2688_,84,0206b24(08):而心初無怖畏懺悔不肯發露。
2688_,84,0206b25(04):於彼正法永無護惜建立之心。毀呰輕賎言多過咎。
2688_,84,0206b26(08):如是等人亦名趣向一闡提道。
2688_,84,0206b27(01):唯除如此一闡提輩施其餘者。一切讃歎。又云。[Taisho XII 374 xii 434c8-20] 我念往昔。
2688_,84,0206b28(05):於閻浮提作大國王。名曰仙豫。
2688_,84,0206b29(03):愛念敬重大乘經典。其心純善無有麁惡嫉悋。
2688_,84,0206c01(00):善男子我於爾時心重大乘。聞波羅門誹謗方等。
2688_,84,0206c02(01):聞已即時斷其命根。善男子。以是因縁。
2688_,84,0206c03(07):從是已来不墮地獄。又云。[Taisho XII 374 xiv 459a22-23]
2688_,84,0206c04(02):如來昔爲國王行菩薩道時。斷絶爾所波羅門命。又云。[Taisho XII 374 xvi 460b6-17]
2688_,84,0206c05(01):殺有三。謂下中上。下者蟻子乃至一切畜生。
2688_,84,0206c06(09):唯除菩薩示現生者。
2688_,84,0206c07(05):以下殺因縁墮於地獄畜生餓鬼具受下苦。何以故。
2688_,84,0206c08(06):是諸畜生有微善根。是故殺者具受罪報。
2688_,84,0206c09(07):中殺者從凡夫人至阿那含是名爲中。
2688_,84,0206c10(08):以是業因墮於地獄畜生餓鬼具受中苦。
2688_,84,0206c11(00):上殺者父母乃至阿羅漢辟支佛畢定菩薩。墮於阿鼻大地獄中。
2688_,84,0206c12(05):善男子。若有能殺一闡提者。
2688_,84,0206c13(04):則不墮此三種殺中。善男子。彼諸波羅門等。
2688_,84,0206c14(01):一切皆是一闡提也<com>已上</com>……
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Taisho LXXXIV 2689 ii 231c4 sq.:
日蓮：開目鈔
2689_,84,0231c04(01):……疑云。
2689_,84,0231c05(02):念佛者ト禪宗等。無間ト申ハ諍心アリ。
2689_,84,0231c06(08):修羅道ニハ墮ヘカルラム。
2689_,84,0231c07(06):又法華經ノ安樂行品云。不樂説人及經典過。
2689_,84,0231c08(00):亦不輕慢諸餘法師等<com>云云</com>汝此經文ニ相違スルユヘニ。
2689_,84,0231c09(03):天ニステラレタルカ。答云。止觀云。
2689_,84,0231c10(00):夫佛兩説。一攝二折。如安樂行不稱長短是攝義。
2689_,84,0231c11(03):大經執持刀杖乃至斬首是折義。
2689_,84,0231c12(05):雖與奪殊途倶令利益等<com>云云</com>弘決云。
2689_,84,0231c13(00):夫佛兩説等者。○大經執持刀杖者。第三云。護正法者。
2689_,84,0231c14(08):不受五戒不修威儀。
2689_,84,0231c15(01):乃至下文仙豫國王等文。又新醫禁云。若有更爲當斷其首。
2689_,84,0231c16(05):如是等文竝是折伏破法之人。
2689_,84,0231c17(07):一切經論不出此二等<com>云云</com>文句云。
2689_,84,0231c18(07):問大經明親付國王。持弓帶箭。摧伏惡人。
2689_,84,0231c19(04):此經遠離豪勢謙下慈善。剛柔碩乖云何不異。答。
2689_,84,0231c20(05):大經偏論折伏住一子地。何曾無攝受。
2689_,84,0231c21(07):此經偏明攝受。頭破七分非無折伏。
2689_,84,0231c22(02):各擧一端適時而已等<com>云云</com>涅槃經疏云。出家在家護法。
2689_,84,0231c23(04):取其元心所爲。棄事存理匡弘大教。
2689_,84,0231c24(10):故言護持正法。不拘小節。
2689_,84,0231c25(01):故言不修威儀○昔時平而法弘。應持戒勿持杖。今時嶮而法翳。
2689_,84,0231c26(03):應持杖勿持戒。今昔倶嶮應倶持杖。
2689_,84,0231c27(00):今昔倶平應倶持戒。取捨得宜不可一向等<com>云云</com>
2689_,84,0231c28(06):汝カ不審ヲハ世間ノ學者。
2689_,84,0231c29(06):多分道理トヲモウ。イカニ諌曉スレトモ。
2689_,84,0232a01(08):日蓮カ弟子等モ此ヲモヒヲステス。
2689_,84,0232a02(12):一闡提人ノコトクナルユヘニ。
2689_,84,0232a03(07):先天台妙樂等ノ釋ヲイタシテ。カレカ邪難ヲフセク。
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Taisho XII 374 xiv 459a-460b:
大般涅槃經
T12n0374_p0459a20‖迦葉菩薩白佛言。世尊。如佛所説其言祕密。
T12n0374_p0459a21‖我今智淺云何能解。若諸菩薩住一子地能
T12n0374_p0459a22‖如是者。云何如来昔爲國王行菩薩時。斷
T12n0374_p0459a23‖絶爾所婆羅門命。若得此地則應護念。若不
T12n0374_p0459a24‖得者復何因縁不墮地獄。若使等視一切衆
T12n0374_p0459a25‖生同於子想如羅&M067442;羅。何故復向提婆達多
T12n0374_p0459a26‖説如是言。癡人無羞食人涕唾。令彼聞已
T12n0374_p0459a27‖生於瞋恨起不善心出佛身血。提婆達多造
T12n0374_p0459a28‖是惡已。如来復記當墮地獄一劫受罪。世尊。
T12n0374_p0459a29‖如是之言云何於義不相違背。世尊。須菩提
T12n0374_p0459b01‖者住虚空地。凡欲入城求乞飲食要先觀人。
T12n0374_p0459b02‖若有於己生嫌嫉心則止不行。乃至極飢猶
T12n0374_p0459b03‖不行乞。何以故。是須菩提常作是念。我憶
T12n0374_p0459b04‖往昔於福田所生一惡念。由是因縁墮大地
T12n0374_p0459b05‖獄受種種苦。我今寧飢終日不食。終不令彼
T12n0374_p0459b06‖於我起嫌墮於地獄受苦惱也。復作是念。若
T12n0374_p0459b07‖有衆生嫌我立者。我當終日端坐不起。若有
T12n0374_p0459b08‖衆生嫌我坐者。我當終日立不移處行臥亦
T12n0374_p0459b09‖爾。是須菩提護衆生故尚起是心何況菩薩。
T12n0374_p0459b10‖菩薩若得一子地者。何縁如来出是麁言。使
T12n0374_p0459b11‖諸衆生起重惡心。善男子。汝今不應作如是
T12n0374_p0459b12‖難言。佛如来爲諸衆生作煩惱因縁。善男子。
T12n0374_p0459b13‖假使蚊嘴能盡海底。如来終不爲諸衆生作
T12n0374_p0459b14‖煩惱因縁。善男子。假令大地悉爲非色。水
T12n0374_p0459b15‖爲堅相火爲冷相風爲住相。三寶佛性及以
T12n0374_p0459b16‖虚空作無常相。如来終不爲諸衆生作煩惱
T12n0374_p0459b17‖因縁。善男子。假使毀犯四重禁罪及一闡提
T12n0374_p0459b18‖謗正法者。現身得成十力無畏三十二相八
T12n0374_p0459b19‖十種好。如来終不爲諸衆生作煩惱因縁。善
T12n0374_p0459b20‖男子。假使聲聞辟支佛等常住不變。如来終
T12n0374_p0459b21‖不爲諸衆生作煩惱因縁。善男子。假使十住
T12n0374_p0459b22‖諸菩薩等。犯四重禁作一闡提誹謗正法。如
T12n0374_p0459b23‖来終不爲諸衆生作煩惱因縁。善男子。假使
T12n0374_p0459b24‖一切無量衆生喪滅佛性。如来究竟入般涅
T12n0374_p0459b25‖槃。如来終不爲諸衆生作煩惱因縁。善男子。
T12n0374_p0459b26‖假使擲罥能繋縛風。齒能破鐵爪壞須彌。如
T12n0374_p0459b27‖来終不爲諸衆生作煩惱因縁。寧與毒蛇同
T12n0374_p0459b28‖共一處。内其兩手餓師子口。佉陀羅炭用
T12n0374_p0459b29‖洗浴身。不應發言如来世尊爲諸衆生作煩
T12n0374_p0459c01‖惱因縁。善男子。如来眞實能爲衆生斷除煩
T12n0374_p0459c02‖惱。終不爲作煩惱因也
T12n0374_p0459c03‖善男子。如汝所言如来往昔殺婆羅門者。善
T12n0374_p0459c04‖男子。菩薩摩訶薩乃至蟻子尚不故殺。況婆
T12n0374_p0459c05‖羅門。菩薩常作種種方便。惠施衆生無量壽
T12n0374_p0459c06‖命。善男子。夫施食者則爲施命。菩薩摩訶
T12n0374_p0459c07‖薩行檀波羅蜜時。常施衆生無量壽命。善男
T12n0374_p0459c08‖子。修不殺戒得壽命長。菩薩摩訶薩行尸波
T12n0374_p0459c09‖羅蜜時。則爲施與一切衆生無量壽命。善男
T12n0374_p0459c10‖子。慎口無過得壽命長。菩薩摩訶薩行羼提
T12n0374_p0459c11‖波羅蜜時。常勸衆生莫生怨想。推直於人引
T12n0374_p0459c12‖曲向己無所諍訟得壽命長。是故菩薩行羼
T12n0374_p0459c13‖提波羅蜜時。已施衆生無量壽命。善男子。
T12n0374_p0459c14‖精勤修善得壽命長。菩薩摩訶薩行毘梨耶
T12n0374_p0459c15‖波羅蜜時。常勸衆生勤修善法。衆生行已得
T12n0374_p0459c16‖無量壽命。是故菩薩行毘梨耶波羅蜜時。
T12n0374_p0459c17‖已施衆生無量壽命。善男子。修攝心者得壽
T12n0374_p0459c18‖命長。菩薩摩訶薩行禪波羅蜜時。勸諸衆生
T12n0374_p0459c19‖修平等心。衆生行已得壽命長。是故菩薩行
T12n0374_p0459c20‖禪波羅蜜時。已施衆生無量壽命。善男子。於
T12n0374_p0459c21‖諸善法不放逸者得壽命長。菩薩摩訶薩行
T12n0374_p0459c22‖般若波羅蜜時。勸諸衆生於諸善法不生放
T12n0374_p0459c23‖逸。衆生行已以是因縁得壽命長。是故菩薩
T12n0374_p0459c24‖行般若波羅蜜時。已施衆生無量壽命。善男
T12n0374_p0459c25‖子。以是義故菩薩摩訶薩於諸衆生終無奪
T12n0374_p0459c26‖命。善男子。汝向所問殺婆羅門時得是地
T12n0374_p0459c27‖不。善男子。時我已得。以愛念故斷其命
T12n0374_p0459c28‖根非惡心也。善男子。譬如父母唯有一子愛
T12n0374_p0459c29‖之甚重犯官憲制。是時父母以怖畏故若擯
T12n0374_p0460a01‖若殺。雖復擯殺無有惡心。菩薩摩訶薩爲護
T12n0374_p0460a02‖正法亦復如是。若有衆生謗大乘者。即以鞭
T12n0374_p0460a03‖撻苦加治之或奪其命。欲令改往遵修善法。
T12n0374_p0460a04‖菩薩常當作是思惟。以何因縁能令衆生發
T12n0374_p0460a05‖起信心。随其方便要當爲之。諸婆羅門命終
T12n0374_p0460a06‖之後生阿鼻地獄。要有三念。一者自念我
T12n0374_p0460a07‖從何處而来生此。即便自知從人道中来。
T12n0374_p0460a08‖二者自念我今所生爲是何處。即便自知是
T12n0374_p0460a09‖阿鼻獄。三者自念乘何業縁而来生此。即便
T12n0374_p0460a10‖自知乘謗方等大乘經典不信因縁。爲國主
T12n0374_p0460a11‖所殺而来生此。念是事已即於大乘方等經
T12n0374_p0460a12‖典生信敬心。尋時命終生甘露鼓如来世界。
T12n0374_p0460a13‖於彼壽命具足十劫。善男子。以是義故我於
T12n0374_p0460a14‖往昔乃與是人十劫壽命。云何名殺。善男子。
T12n0374_p0460a15‖有人掘地刈草斫樹。斬截死屍罵詈鞭撻。
T12n0374_p0460a16‖以是業縁墮地獄不。迦葉菩薩白佛言。世
T12n0374_p0460a17‖尊。如我解佛所説義者應墮地獄。何以故。
T12n0374_p0460a18‖如佛昔爲聲聞説法。汝諸比丘於餘焦木莫
T12n0374_p0460a19‖生惡心。何以故。一切衆生因惡心故墮于地
T12n0374_p0460a20‖獄爾時佛讚迦葉菩薩。善哉善哉。如汝所
T12n0374_p0460a21‖説。應善受持。善男子。若因惡心墮地獄者。
T12n0374_p0460a22‖菩薩爾時實無惡心。何以故。菩薩摩訶薩於
T12n0374_p0460a23‖一切衆生乃至虫蟻。悉生憐愍利益心故。所
T12n0374_p0460a24‖以者何。善知因縁諸方便故。以方便力欲令
T12n0374_p0460a25‖衆生種諸善根。善男子。以是義故。我於爾時
T12n0374_p0460a26‖以善方便雖奪其命而非惡心。善男子。婆羅
T12n0374_p0460a27‖門法若殺蟻子滿足十車無有罪報。蚊虻蚤
T12n0374_p0460a28‖虱猫狸師子虎狼熊羆諸惡虫獸。及餘能爲
T12n0374_p0460a29‖衆生害者殺滿十車。鬼神羅刹拘槃茶迦羅
T12n0374_p0460b01‖富單那顛狂乾枯諸鬼神等。能爲衆生作嬈
T12n0374_p0460b02‖害者。有奪其命悉無罪報。若殺惡人則有罪
T12n0374_p0460b03‖報。殺已不悔則墮餓鬼。若能懺悔三日斷食
T12n0374_p0460b04‖其罪消滅無有遺餘。若殺和上害其父母女
T12n0374_p0460b05‖人及牛。無數千年在地獄中。善男子。佛及菩
T12n0374_p0460b06‖薩知殺有三。謂下中上。下者蟻子乃至一切
T12n0374_p0460b07‖畜生。唯除菩薩示現生者。善男子。菩薩摩訶
T12n0374_p0460b08‖薩以願因縁示受畜生是名下殺。以下殺因
T12n0374_p0460b09‖縁墮於地獄畜生餓鬼具受下苦。何以故。是
T12n0374_p0460b10‖諸畜生有微善根。是故殺者具受罪報是名
T12n0374_p0460b11‖下殺。中殺者從凡夫人至阿那含是名爲中。
T12n0374_p0460b12‖以是業因墮於地獄畜生餓鬼。具受中苦是
T12n0374_p0460b13‖名中殺。上殺者。父母乃至阿羅漢辟支佛畢
T12n0374_p0460b14‖定菩薩。是名爲上。以是業因縁故墮於阿鼻
T12n0374_p0460b15‖大地獄中。具受上苦。是名上殺。善男子。若
T12n0374_p0460b16‖有能殺一闡提者。則不墮此三種殺中。善男
T12n0374_p0460b17‖子。彼諸婆羅門等一切皆是一闡提也。譬如
T12n0374_p0460b18‖掘地刈草斫樹。斬截死屍罵詈鞭撻無有罪
T12n0374_p0460b19‖報。殺一闡提亦復如是無有罪報。何以故。諸
T12n0374_p0460b20‖婆羅門乃至無有信等五根。是故雖殺不墮
T12n0374_p0460b21‖地獄
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Taisho XII 374 iii 383b22-384b11:
大般涅槃經
T12n0374_p0383b22‖……善男子。護持正法者。不受五戒不修
T12n0374_p0383b23‖威儀。應持刀劍弓箭鉾槊。守護持戒清淨
T12n0374_p0383b24‖比丘。迦葉菩薩白佛言。世尊。若有比丘離
T12n0374_p0383b25‖於守護。獨處空閑塚間樹下。當説是人爲眞
T12n0374_p0383b26‖比丘。若有随逐守護者行。當知是輩是禿
T12n0374_p0383b27‖居士。佛告迦葉。莫作是語言禿居士。若有
T12n0374_p0383b28‖比丘随所至處供身趣足。讀誦經典思惟坐
T12n0374_p0383b29‖禪。有来問法即爲宣説。所謂布施持戒福徳
T12n0374_p0383c01‖少欲知足。雖能如是種種説法。然故不能作
T12n0374_p0383c02‖師子吼。不爲師子之所圍遶。不能降伏非法
T12n0374_p0383c03‖惡人。如是比丘不能自利及利衆生。當知是
T12n0374_p0383c04‖輩懈怠懶墮。雖能持戒守護淨行。當知是人
T12n0374_p0383c05‖無所能爲。若有比丘供身之具亦常豐足。復
T12n0374_p0383c06‖能護持所受禁戒。能師子吼廣説妙法。謂修
T12n0374_p0383c07‖多羅祇夜受記伽陀優陀那伊帝曰多伽闍
T12n0374_p0383c08‖陀伽毘佛略阿浮陀達磨。以如是等九部經
T12n0374_p0383c09‖典爲他廣説。利益安樂諸衆生故。唱如是言。
T12n0374_p0383c10‖涅槃經中制諸比丘。不應畜養奴婢牛羊非
T12n0374_p0383c11‖法之物。若有比丘。畜如是等不淨之物。應
T12n0374_p0383c12‖當治之。如来先於異部經中説。有比丘畜如
T12n0374_p0383c13‖是等非法之物。某甲國王如法治之驅令還
T12n0374_p0383c14‖俗。若有比丘。能作如是師子吼時。有破戒
T12n0374_p0383c15‖者聞是語已。咸共瞋恚害是法師。是説法者。
T12n0374_p0383c16‖設復命終故名持戒自利利他。以是縁故我
T12n0374_p0383c17‖聽國主群臣宰相諸優婆塞護説法人。若有
T12n0374_p0383c18‖欲得護正法者。當如是學。迦葉。如是破戒
T12n0374_p0383c19‖不護法者名禿居士。非持戒者得如是名。善
T12n0374_p0383c20‖男子。過去之世無量無邊阿僧祇劫。於此拘
T12n0374_p0383c21‖尸那城有佛出世。號歡喜増益如来應正遍
T12n0374_p0383c22‖知明行足善逝世間解無上士調御丈夫天人
T12n0374_p0383c23‖師佛世尊。爾時世界廣博厳淨豐樂安隱。人
T12n0374_p0383c24‖民熾盛無有飢渇。如安樂國諸菩薩等。彼佛
T12n0374_p0383c25‖世尊住世無量。化衆生已然後乃於娑羅双
T12n0374_p0383c26‖樹入般涅槃。佛涅槃後正法住世無量億歳。
T12n0374_p0383c27‖餘四十年佛法未滅。爾時有一持戒比丘。名
T12n0374_p0383c28‖曰覺徳。多有徒衆眷屬圍遶能師子吼。頒
T12n0374_p0383c29‖宣廣説九部經典。制諸比丘不得畜養奴婢
T12n0374_p0384a01‖牛羊非法之物。爾時多有破戒比丘。聞作是
T12n0374_p0384a02‖説。皆生惡心執持刀杖逼是法師。是時國
T12n0374_p0384a03‖王。名曰有徳。聞是事已爲護法故。即便往
T12n0374_p0384a04‖至説法者所。與是破戒諸惡比丘極共戰鬥。
T12n0374_p0384a05‖令説法者得免危害。王於爾時身被刀劍箭
T12n0374_p0384a06‖槊之瘡。體無完處如芥子許。爾時覺徳尋
T12n0374_p0384a07‖讚王言。善哉善哉。王今眞是護正法者。當
T12n0374_p0384a08‖来之世。此身當爲無量法器。王於是時得聞
T12n0374_p0384a09‖法已心大歡喜。尋即命終生阿閦佛國。而爲
T12n0374_p0384a10‖彼佛作第一弟子。其王將從人民眷屬。有戰
T12n0374_p0384a11‖鬥者。有随喜者。一切不退菩提之心。命終
T12n0374_p0384a12‖悉生阿閦佛國。覺徳比丘。却後壽終亦得往
T12n0374_p0384a13‖生阿閦佛國。而爲彼佛作聲聞衆中第二弟
T12n0374_p0384a14‖子。若有正法欲滅盡時。應當如是受持擁護。
T12n0374_p0384a15‖迦葉。爾時王者則我身是。説法比丘迦葉佛
T12n0374_p0384a16‖是。迦葉。護正法者。得如是等無量果報。以
T12n0374_p0384a17‖是因縁我於今日得種種相以自莊厳。成就
T12n0374_p0384a18‖法身不可壞身
T12n0374_p0384a19‖迦葉菩薩復白佛言。世尊。如来常身猶如畫
T12n0374_p0384a20‖石。佛告迦葉菩薩。善男子。以是因縁故。比
T12n0374_p0384a21‖丘比丘尼優婆塞優婆夷。應當勤加護持正
T12n0374_p0384a22‖法。護法果報廣大無量。善男子。是故護法
T12n0374_p0384a23‖優婆塞等。應執刀杖擁護如是持法比丘。
T12n0374_p0384a24‖若有受持五戒之者。不得名爲大乘人也。不
T12n0374_p0384a25‖受五戒爲護正法乃名大乘。護正法者。應當
T12n0374_p0384a26‖執持刀劍器仗侍説法者。迦葉白佛言。世尊。
T12n0374_p0384a27‖若諸比丘與如是等諸優婆塞持刀杖者。共
T12n0374_p0384a28‖爲伴侶爲有師耶爲無師乎。爲是持戒爲是
T12n0374_p0384a29‖破戒。佛告迦葉。莫謂是等爲破戒人。善男
T12n0374_p0384b01‖子。我涅槃後濁惡之世國土荒亂。互相抄掠
T12n0374_p0384b02‖人民飢餓。爾時多有爲飢餓故發心出家。如
T12n0374_p0384b03‖是之人名爲禿人。是禿人輩見有持戒威儀
T12n0374_p0384b04‖具足清淨比丘護持正法。驅逐令出若殺若
T12n0374_p0384b05‖害。迦葉菩薩復白佛言。世尊。是持戒人。護
T12n0374_p0384b06‖正法者。云何當得遊行村落城邑教化。善男
T12n0374_p0384b07‖子。是故我今聽持戒人。依諸白衣持刀杖
T12n0374_p0384b08‖者以爲伴侶。若諸國王大臣長者優婆塞等。
T12n0374_p0384b09‖爲護法故雖持刀杖。我説是等名爲持戒。
T12n0374_p0384b10‖雖持刀杖不應斷命。若能如是即得名爲第
T12n0374_p0384b11‖一持戒
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Taisho XII 374 xii 434c9-21:
大般涅槃經
T12n0374_p0434b26‖……佛言。
T12n0374_p0434b27‖迦葉。若有菩薩知以破戒因縁。則能令人受
T12n0374_p0434b28‖持愛樂大乘經典。又能令其讀誦通利書寫
T12n0374_p0434b29‖經卷廣爲他説。不退轉於阿耨多羅三藐三
T12n0374_p0434c01‖菩提。爲如是故故得破戒。菩薩爾時應作是
T12n0374_p0434c02‖念。我寧一劫若減一劫墮於阿鼻地獄受罪。
T12n0374_p0434c03‖要必當令如是之人不退轉於阿耨多羅三藐
T12n0374_p0434c04‖三菩提。迦葉。以是因縁菩薩摩訶薩得毀淨
T12n0374_p0434c05‖戒。爾時文殊師利菩薩摩訶薩白佛言。世尊。
T12n0374_p0434c06‖若有菩薩攝取護持如是之人令不退於菩
T12n0374_p0434c07‖提之心。爲是毀戒。若墮阿鼻無有是處。爾
T12n0374_p0434c08‖時佛讚文殊師利。善哉善哉。如汝所説。我
T12n0374_p0434c09‖念往昔於此閻浮提作大國王。名曰仙預。
T12n0374_p0434c10‖愛念敬重大乘經典。其心純善無有麁惡嫉
T12n0374_p0434c11‖妬慳吝。口常宣説愛語善語。身常攝護貧窮
T12n0374_p0434c12‖孤獨。布施精進無有休廢。時世無佛聲聞縁
T12n0374_p0434c13‖覺。我於爾時愛樂大乘方等經典。十二年中
T12n0374_p0434c14‖事婆羅門供給所須。過十二年施安已訖。即
T12n0374_p0434c15‖作是言。師等今應發阿耨多羅三藐三菩提
T12n0374_p0434c16‖心。婆羅門言。大王。菩提之性是無所有。大
T12n0374_p0434c17‖乘經典亦復如是。大王。云何乃令人物同於
T12n0374_p0434c18‖虚空。善男子。我於爾時心重大乘。聞婆羅
T12n0374_p0434c19‖門誹謗方等。聞已即時斷其命根。善男子。以
T12n0374_p0434c20‖是因縁從是已来不墮地獄。……
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Taisho III 156 vii 161b13-162a6:
大方便佛報恩經
T03n0156_p0161b13‖復次菩薩摩訶薩知恩報恩。修大方便利益
T03n0156_p0161b14‖衆生。應適随宜顯示無方。善男子。有佛出
T03n0156_p0161b15‖世。號無異王如来應供正遍知明行足善逝
T03n0156_p0161b16‖世間解無上士調御丈夫天人師佛世尊。應
T03n0156_p0161b17‖現世間引接有縁。有縁既盡遷神涅槃。滅度
T03n0156_p0161b18‖之後。於正法中有一婆羅門子。聰明黠慧。
T03n0156_p0161b19‖受持五戒護持正法。婆羅門子。縁事他行遠
T03n0156_p0161b20‖至餘國。到於中路多諸賊難。有五百人共爲
T03n0156_p0161b21‖徒侶。前至嶮路。於頓止處。五百群賊常住
T03n0156_p0161b22‖其中。前後圍繞欲劫行伴。爾時賊主密遣一
T03n0156_p0161b23‖人。歴伺諸伴應時欲發。爾時賊中復有一
T03n0156_p0161b24‖人。先與是婆羅門子親善知識。以親善故先
T03n0156_p0161b25‖来告語。善男子。當知於初夜時當有賊發。
T03n0156_p0161b26‖當時@011211鬧恐相傷損。故来相告語。汝密自
T03n0156_p0161b27‖作方便。遠捨而去勿令伴知。爾時婆羅門子
T03n0156_p0161b28‖聞此語已。譬如人噎既不得咽又不得吐。欲
T03n0156_p0161b29‖告語伴。懼畏諸伴害此一人。若害此人懼
T03n0156_p0161c01‖畏諸伴沒三惡道受無量苦。若黙然者賊當
T03n0156_p0161c02‖害伴。若殺諸伴賊墮三惡道受無量苦。作是
T03n0156_p0161c03‖念已。我當設大方便利益衆生不自爲己。三
T03n0156_p0161c04‖惡道苦是我所宜。思惟是已。即便持刀斷此
T03n0156_p0161c05‖賊命。使諸同伴安隱無爲。爾時衆伴異口同
T03n0156_p0161c06‖音而作是言。大婆羅門子。卿是勝人。亦是
T03n0156_p0161c07‖純善之人。云何今日作此大惡。爾時婆羅門
T03n0156_p0161c08‖子。胡跪合掌心生慚愧。而我今日不應作
T03n0156_p0161c09‖惡。爲利衆生及諸同伴。爾時衆伴復作是言。
T03n0156_p0161c10‖汝自殺人於我何益。答衆人言。此是惡賊欲
T03n0156_p0161c11‖謀害衆伴。爲是伴故斷此人命。令伴安隱
T03n0156_p0161c12‖還家。而我罪報甘受地獄。爾時五百伴人
T03n0156_p0161c13‖舉聲大哭。悲喜交集而作是言。天下所重無
T03n0156_p0161c14‖過於命。所畏無過於死。所以然者。一切衆
T03n0156_p0161c15‖生皆捨金銀珍寶國城妻子衣服飲食爲救
T03n0156_p0161c16‖身。命我等衆伴便爲更生。作是語已。此婆
T03n0156_p0161c17‖羅門子。爲衆生故不辭衆苦及三惡報。我等
T03n0156_p0161c18‖今日當念重恩。報重恩者。今當速發阿耨多
T03n0156_p0161c19‖羅三藐三菩提心。作是語已即令發心。爾時
T03n0156_p0161c20‖五百群賊復作是言。卿是勝人純善之人。云
T03n0156_p0161c21‖何乃能作是大惡。婆羅門子言。我誠知不
T03n0156_p0161c22‖應作是大惡。爲欲利益一切衆生。并護汝等
T03n0156_p0161c23‖身命故。爾時群賊而作是言。卿自殺人於我
T03n0156_p0161c24‖何益。時婆羅門子報諸賊言。我先知汝等在
T03n0156_p0161c25‖此。但我黙然。不告語國王及我諸伴。以是
T03n0156_p0161c26‖故令汝等身命安隱。爾時諸賊聞是語已而
T03n0156_p0161c27‖作是念。我等身命便爲更生。即前合掌向是
T03n0156_p0161c28‖童子。善哉大士修大悲者。願敕我等何所作
T03n0156_p0161c29‖爲。答曰。我所作者。唯當速發無上菩提之
T03n0156_p0162a01‖心。爾時諸賊爲報恩故。尋聲即發阿耨多羅
T03n0156_p0162a02‖三藐三菩提心。佛告阿難。菩薩勤求精進。
T03n0156_p0162a03‖欲莊厳菩提。欲報佛恩。常當憶念一切衆生
T03n0156_p0162a04‖如一子想。善男子當知。爾時婆羅門子。豈
T03n0156_p0162a05‖異人乎則我身是。以是因縁超越九劫。疾成
T03n0156_p0162a06‖阿耨多羅三藐三菩提。……
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Taisho XII 345 ii 163c19-164a13:
慧上菩薩問大善権経
T12n0345_p0163c19‖……錠光佛時。乃於彼世。
T12n0345_p0163c20‖有五百賈人入海求寶。有異心者。心罪甚重
T12n0345_p0163c21‖開其罪門工學邪術殃害劇賊。觀賈人貌則
T12n0345_p0163c22‖上有船於時導師號曰吉財。護衆賈人随
T12n0345_p0163c23‖時消息。凶人念言。今我寧可悉害賈人獨取
T12n0345_p0163c24‖珍寶。於閻浮提有大導師名曰大哀。時寐夢
T12n0345_p0163c25‖中海神語之。賈衆之中有一賊人興大惡心。
T12n0345_p0163c26‖皆欲危沒五百賈人。獨欲取寶。假令事建罪
T12n0345_p0163c27‖不可量。所以者何。此五百賈人。皆發無上正
T12n0345_p0163c28‖眞道意立不退轉。設使遇害心不迴還。由其
T12n0345_p0163c29‖殃罪。一一菩薩行得成無上正眞之道。賊墜
T12n0345_p0164a01‖地獄若干歳數其罪乃竟。今仁導師當行權
T12n0345_p0164a02‖變。而令此人不更地獄若干之痛。使衆賈人
T12n0345_p0164a03‖不被危害。七日思惟無餘方便。念言。唯當取
T12n0345_p0164a04‖之危其命耳。假語衆賈者則皆興怒。當殺此
T12n0345_p0164a05‖人必墮惡趣。復重自念。設我獨殺亦當受罪。
T12n0345_p0164a06‖吾寧忍之。若百千劫受地獄惱。不令賈人普
T12n0345_p0164a07‖見危害而令一賊墜地獄也。時大哀師則爲
T12n0345_p0164a08‖説法。令心欣然踊躍臥寐。佛言。族姓子。彼
T12n0345_p0164a09‖大導師由衆賈人興于大哀。以權方便害一
T12n0345_p0164a10‖賊命。壽終之後生第十二光音天上。時大哀
T12n0345_p0164a11‖師則吾身也。以斯方便越千劫生死。死則昇
T12n0345_p0164a12‖天。同船五百賈人。斯賢劫中五百佛興者是。
T12n0345_p0164a13‖菩薩豈有罪患越除終始。……
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Taisho XXX 1579 xli 517b6-17:
瑜伽師地論
T30n1579_p0517b06(00)‖若諸菩薩安住菩薩淨戒律儀。
T30n1579_p0517b07(05)‖善權方便爲利他故。於諸性罪少分現行。
T30n1579_p0517b08(05)‖由是因縁於菩薩戒無所違犯生多功徳。
T30n1579_p0517b09(05)‖謂如菩薩見劫盗賊爲貪財故欲殺多生。
T30n1579_p0517b10(05)‖或復欲害大徳聲聞獨覺菩薩。或復欲造多無間業。
T30n1579_p0517b11(01)‖見是事已發心思惟。
T30n1579_p0517b12(09)‖我若斷彼惡衆生命墮那落迦。如其不斷。無間業成當受大苦。
T30n1579_p0517b13(01)‖我寧殺彼墮那落迦。終不令其受無間苦。
T30n1579_p0517b14(01)‖如是菩薩意樂思惟。
T30n1579_p0517b15(09)‖於彼衆生或以善心或無記心。知此事已爲當来故深生慚愧。
T30n1579_p0517b16(01)‖以憐愍心而斷彼命。
T30n1579_p0517b17(09)‖由是因縁於菩薩戒無所違犯生多功徳。
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Taisho XXXI 1595 xi 233c8-20:
摂大乗論釈
T31n1595_p0233c08‖論曰。甚深差別者。若菩薩由如此方便勝智。
T31n1595_p0233c09‖行殺生等十事。無染濁過失生無量福徳。
T31n1595_p0233c10‖速得無上菩提勝果。釋曰。如菩薩能行如
T31n1595_p0233c11‖所堪行方便勝智。今顯此二義。若菩薩能
T31n1595_p0233c12‖知如此事。有人必應作無間等惡業。菩薩了
T31n1595_p0233c13‖知其心。無別方便可令離此惡行。唯有斷命
T31n1595_p0233c14‖爲方便。能使不作此惡。又知此人捨命必
T31n1595_p0233c15‖生善道。若不捨命決行此業。墮劇難處長時
T31n1595_p0233c16‖受苦。菩薩知此事已作如是念。若我行此殺
T31n1595_p0233c17‖業必墮地獄。願我爲彼受此苦報。當令彼人
T31n1595_p0233c18‖於現在世受少輕苦。於未来世久受大樂。譬
T31n1595_p0233c19‖如良醫治有病者。先加輕苦後除重疾。菩薩
T31n1595_p0233c20‖所行亦復如是。……
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Taisho VIII 243 784c12-15:
大樂金剛不空眞實三摩耶經
T08n0243_p0784c12‖……金
T08n0243_p0784c13‖剛手。若有聞此理趣。受持讀誦。設〔or 殺〕害三界
T08n0243_p0784c14‖一切有情。不墮惡趣。爲調伏故。疾證無
T08n0243_p0784c15‖上正等菩提。……
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Taisho XVIII 869 285a20-26:
金剛頂經瑜伽十八會指歸
T18n0869_p0285a20‖……時金剛手菩
T18n0869_p0285a21‖薩受一切如来請已。即入悲怒金剛三摩
T18n0869_p0285a22‖地。現大威徳身。以種種方便調伏。乃至命
T18n0869_p0285a23‖終。摩醯首羅死已。自見於下方。過六十二恒
T18n0869_p0285a24‖河沙世界。名灰莊厳。彼世界中成等正覺。名
T18n0869_p0285a25‖爲怖畏自在王如来。執金剛菩薩以脚按之。
T18n0869_p0285a26‖誦金剛壽命眞言。復得蘇。……
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Taisho XX 1134A 576a27-b2:
金剛壽命陀羅尼經法
T20n1134Ap0576a27‖……佛告降三世菩薩。汝今降伏
T20n1134Ap0576a28‖彼難調伏諸大天等。令悉歸依諸佛法僧發
T20n1134Ap0576a29‖菩提心。尋即降伏一切諸天等。盡歸依佛法
T20n1134Ap0576b01‖僧衆。唯大自在天。特大威徳而生拒敵。降三
T20n1134Ap0576b02‖世菩薩種種苦治乃至於死(左踏大天右踏天后)……
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Taisho XVIII 882 ix 372b13-20:
佛説一切如來眞實攝大乘現證三昧大教王經
T18n0882_p0372b13‖……時彼摩尼寶峰樓閣之外。所有天
T18n0882_p0372b14‖衆倶發大聲。唱如是言。今我主宰大自在天。
T18n0882_p0372b15‖已爲金剛手大士之所降伏
T18n0882_p0372b16‖爾時世尊爲大自在天故。起勝上大悲心。説
T18n0882_p0372b17‖一切佛慈護心明曰
T18n0882_p0372b18‖唵(引)沒駄昧底哩(二合引)嚩日囉(二合)犖叉(引)[亢*欠&M016014;=U+3C20](一句)
T18n0882_p0372b19‖説是心明時。彼大自在天即入三昧。入三昧
T18n0882_p0372b20‖已。諸苦皆息。……
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Taisho XVIII 882 xiv 389a21-23:
佛説一切如來眞實攝大乘現證三昧大教王經
T18n0882_p0389a21‖……爾時一切如来。爲
T18n0882_p0389a22‖令普盡三世増上主宰大自在天得活命故。
T18n0882_p0389a23‖從一切如来心出是大明曰
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Taisho XXXIX 1796 ix 678c8-679b4
大毘盧遮那成佛經疏
T39n1796_p0678c08‖……或一切障息。復説念眞言。
T39n1796_p0678c09‖大惡不動大力本漫荼羅中住。持誦者作漫荼
T39n1796_p0678c10‖羅。中作形像。於彼頂左脚&M03775;彼。當除息去死。
T39n1796_p0678c11‖無疑惑者。復更明異方便。方便除一切障
T39n1796_p0678c12‖也。即是前所説不動明王。此不動明王本漫
T39n1796_p0678c13‖荼羅。即是三角漫荼羅其中黒色是也。持誦
T39n1796_p0678c14‖者想己身作不動明王之像。又於此中作法
T39n1796_p0678c15‖有二意。一者想不動尊在圓中而 not supported...彼上。也
T39n1796_p0678c16‖二者想自身是不動尊。即以本眞言印加之。
T39n1796_p0678c17‖而蹈其上也。三角中畫彼爲障者形。然後入
T39n1796_p0678c18‖中。以左脚蹈彼頂上。以大忿怒形加之。彼當
T39n1796_p0678c19‖應時退散。若彼違戻不受教不去者。乃至必
T39n1796_p0678c20‖自斷其命根。是故持誦者。當生慈心念言。勿
T39n1796_p0678c21‖令彼斷命也。然此中密意。所謂爲障者。即是
T39n1796_p0678c22‖從心所生慳貪等法。能爲行人作一切障事。
T39n1796_p0678c23‖今此不動明王。即是一切智智大菩提心。當
T39n1796_p0678c24‖知此心即是大力威猛。能永害一切随眠等
T39n1796_p0678c25‖過。令彼永斷。即是死義也。如瑜伽所云説。佛
T39n1796_p0678c26‖初成正覺。大集會一切漫荼羅所攝三界之
T39n1796_p0678c27‖衆。有摩醯首羅者。即是三千世界之主。住三
T39n1796_p0678c28‖千界之中。心慢故不肯從所召命。而作是念。
T39n1796_p0678c29‖我是三界之主。更有誰尊而召我耶。復作是
T39n1796_p0679a01‖念。彼持咒者畏一切穢。我今化作一切穢汚
T39n1796_p0679a02‖之物。四面圍遶而住其中。彼所施咒術何所
T39n1796_p0679a03‖能爲。時不動明王承佛教命召彼。見其作如
T39n1796_p0679a04‖此事。即化受觸金剛(即是不淨金剛也)。令彼取之。爾時
T39n1796_p0679a05‖不淨金剛。須臾悉&M004299;所有諸穢令盡無餘。執
T39n1796_p0679a06‖令彼来至佛所。彼復言爾等是夜叉之類。而
T39n1796_p0679a07‖我是諸天主。何能受爾所命耶。尋即逃歸。如
T39n1796_p0679a08‖是七返。爾時不動明王白言世尊。此有情何
T39n1796_p0679a09‖故犯三世諸佛三昧耶法。當以何事治之。佛
T39n1796_p0679a10‖言即當斷彼也。時不動明王即持彼。以左足
T39n1796_p0679a11‖&M03775;其頂半月中。右足&M03775;其妃首半月上。爾時
T39n1796_p0679a12‖大自在天尋便命終。即於爾時於悶絶之中。
T39n1796_p0679a13‖證無量法而得授記。於灰欲世界成佛號月
T39n1796_p0679a14‖勝如来。此皆祕語也。食一切穢。是&M004299;彼惡業
T39n1796_p0679a15‖煩惱等垢穢滓渭之法。云命終者。是彼一切
T39n1796_p0679a16‖心法永斷。入無生法性故於中得一切佛記。
T39n1796_p0679a17‖非是殺也。爾時諸天等。見三千世界天主。以
T39n1796_p0679a18‖不順諸順三昧耶故自取命終。一切敬畏自
T39n1796_p0679a19‖相謂言。天主尚爾我云何不往。即共詣佛所。
T39n1796_p0679a20‖於大漫荼羅中而得法利。時不動明王白佛
T39n1796_p0679a21‖言。此大自在天當更云何。佛言汝應起之。時
T39n1796_p0679a22‖不動明王即説法界生眞言。爾時大自在者
T39n1796_p0679a23‖即復蘇息。生大歡喜白言。甚希有也。我初召
T39n1796_p0679a24‖至已問佛。此夜叉是何等類我所不解。佛言
T39n1796_p0679a25‖是諸佛之主。我作是念諸佛一切之尊。云何
T39n1796_p0679a26‖以此而更爲主耶。是我所不解。今乃知之。
T39n1796_p0679a27‖由此大王力故。令我現前得記作佛。當知實
T39n1796_p0679a28‖是諸佛之尊也。所以然者。大自在天三千世
T39n1796_p0679a29‖界之主。即是衆生自心。所謂無始無明住
T39n1796_p0679b01‖地。於諸惑中而得自在。唯除大菩提心無能
T39n1796_p0679b02‖伏者。斷其命已。即是於寂然界作證。所謂生
T39n1796_p0679b03‖者。即是起佛慧門。是故眞言行者。應一一思
T39n1796_p0679b04‖惟諸佛密語也。……
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Taisho XXXIX 1796 x 684b8-14:
大毘盧遮那成佛經疏
T39n1796_p0684b08‖……次死生眞
T39n1796_p0684b09‖言。此是閻羅明王也。亦爲成就大悲發生漫
T39n1796_p0684b10‖荼羅故。随所通達而説此眞言 沒[口*栗&M004101;=U+35DA]底(二合)吠
T39n1796_p0684b11‖(此即死義也死是殺義。斷其根本名之爲殺。由本意願我斷一切衆生命根。命根即是無始無明諸煩惱也)。一
T39n1796_p0684b12‖切衆生斷彼令盡無有餘。即是殺也。此明於
T39n1796_p0684b13‖死法門而得自在。即佛所現化。非眞殺一切
T39n1796_p0684b14‖衆生也。……
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Taisho XV 627 iii 424a22-425a25:
文殊師利普超三昧經
T15n0627_p0424a22‖爾時溥首。爲王阿闍世及諸眷屬并餘来者
T15n0627_p0424a23‖無數之衆。開化説法。即從坐起與比丘衆王
T15n0627_p0424a24‖阿闍世群臣寮屬及無數人。出宮門行行於
T15n0627_p0424a25‖途。路見一男子。自害其母住他樹下。啼哭
T15n0627_p0424a26‖懊惱稱叫奈何其人究竟現在應度而自剋責
T15n0627_p0424a27‖所作無状。而造大逆自危其母當墮地獄。雖
T15n0627_p0424a28‖爾其人當修律行。時溥首於比丘衆前。化作
T15n0627_p0424a29‖異化即時往詣害母人所。去之不遠而中道
T15n0627_p0424b01‖住。其害母者遥見父母與子共侶。父母謂子
T15n0627_p0424b02‖是者正路。其子答曰。斯非正路。逓互起諍。
T15n0627_p0424b03‖於是化子現懷瞋怒殺化父母。其逆罪子遥
T15n0627_p0424b04‖見化子害化父母。啼哭酸毒不能自勝。尋即
T15n0627_p0424b05‖往詣害母人所。而謂之曰。我殺父母當墮地
T15n0627_p0424b06‖獄。哭言奈何。當設何計。其害母者而自念言。
T15n0627_p0424b07‖今此来人乃害二親。我但危母。其人癡冥罪
T15n0627_p0424b08‖莫大焉。我之爲逆尚差於彼。如彼受罪吾猶
T15n0627_p0424b09‖覺輕。其化人者悲哀酸酷。口並宣言。吾當往
T15n0627_p0424b10‖詣能仁佛所。其無救者佛爲設救。其恐懅者
T15n0627_p0424b11‖慰除所患。如佛所教我當奉遵。於時化人啼
T15n0627_p0424b12‖哭進路在其前行。而害母者尋随其後。如彼
T15n0627_p0424b13‖悔過吾亦當爾。吾罪微薄彼人甚重。化人詣
T15n0627_p0424b14‖佛稽首于地。而白佛言。唯然世尊。吾造大逆
T15n0627_p0424b15‖而害二親。犯斯大罪。佛告化人。善哉善哉。
T15n0627_p0424b16‖子爲至誠而無所欺。言行相副詣如来前説
T15n0627_p0424b17‖誠諦言而不兩舌亦不自侵。當自惟察觀心
T15n0627_p0424b18‖之法。以何所心危二親者。用過去心當来心
T15n0627_p0424b19‖乎。現在心耶。其過去心即以滅盡。其現在心
T15n0627_p0424b20‖即以別去。無有處所。亦無方面。不知安在。
T15n0627_p0424b21‖當来心者則亦未至。無集聚處。未見旋返亦
T15n0627_p0424b22‖無往還。子當知之。心亦不立於身之内。亦
T15n0627_p0424b23‖不由外。亦無境界。不處兩間。不得中止。察其
T15n0627_p0424b24‖心者。亦無五色青赤黄白黒。子當了之。心
T15n0627_p0424b25‖者無色。亦不可見。亦無所住。亦不退轉。無
T15n0627_p0424b26‖有言教。不可執持。猶若如幻。子欲察心。不
T15n0627_p0424b27‖可分別。不可解了。不可名婬。不可究怒。不
T15n0627_p0424b28‖可知癡。無婬怒癡。子當知心無生死行。亦
T15n0627_p0424b29‖無所作。亦無所現。亦不現在。心者清淨。亦
T15n0627_p0424c01‖無垢染。亦無淨者。心不在此。亦不在彼。不在
T15n0627_p0424c02‖異處。猶如虚空。亦無等倫。亦無色像。亦無言
T15n0627_p0424c03‖教。有明智者不當依猗。勿得言吾謂是我
T15n0627_p0424c04‖所。莫得造處無得爲想。莫造畢竟。勿有所爲。
T15n0627_p0424c05‖無言己身。勿云吾我。莫念過去。所以者何。子
T15n0627_p0424c06‖當知之。一切諸法悉無所住。猶如虚空。子且
T15n0627_p0424c07‖聽之。解如是者。佛不謂人於法有脱。若染
T15n0627_p0424c08‖汚者不歸惡趣。設心清淨而無垢染則無諸
T15n0627_p0424c09‖趣。於時化人即而歎曰。得未曾有。天中之
T15n0627_p0424c10‖天如来所因成最正覺了知法界。無有作者
T15n0627_p0424c11‖亦無有受無有生者。無滅度者。無所依猗願
T15n0627_p0424c12‖得出家因佛世尊。得作沙門受具足戒。佛言。
T15n0627_p0424c13‖比丘善来。於時化人前作沙門。即白佛言。唯
T15n0627_p0424c14‖然世尊。吾獲神通今欲滅度。佛之威神使彼
T15n0627_p0424c15‖化人。去地四丈九尺。於虚空中而取滅度。身
T15n0627_p0424c16‖中出火還自燒體。於時逆子見彼化人得作
T15n0627_p0424c17‖沙門。聽受經法聞佛所説。心自念言。向者彼
T15n0627_p0424c18‖人自危二親。在世尊前而作沙門便得滅度。
T15n0627_p0424c19‖今吾何故不效彼人。而作沙門亦當滅度。作
T15n0627_p0424c20‖是念已往詣佛所。稽首聖足前白佛言。我亦
T15n0627_p0424c21‖造逆自危母命。佛言。善哉善哉。子爲至誠
T15n0627_p0424c22‖而無所欺。言行相副詣如来前。説誠諦之言
T15n0627_p0424c23‖而。不兩舌。亦不自侵。當自惟察觀心之法。以
T15n0627_p0424c24‖何所心危其親者。用過去心當来心乎。現在
T15n0627_p0424c25‖心耶。其過去心即已滅盡。其現在心即以別
T15n0627_p0424c26‖去。無有處所。亦無方面。不知安在。當来心者
T15n0627_p0424c27‖則亦未至。無集聚處。未見旋返。亦無往還。子
T15n0627_p0424c28‖當知之。心亦不立於身之内。亦不由外。亦無
T15n0627_p0424c29‖境界。不處兩間。不得中止。察其心者。亦無五
T15n0627_p0425a01‖色青赤黄白黒。子當了之。心者無色。亦不
T15n0627_p0425a02‖可見亦無所住。亦不退轉。無有言教。不可
T15n0627_p0425a03‖執持。猶若如幻。子欲察心。不可分別。不可
T15n0627_p0425a04‖解了。不可名婬。不可究怒。不可知癡。無婬
T15n0627_p0425a05‖怒癡。子當知心。在生死行。亦無所作。亦無
T15n0627_p0425a06‖所現。亦不現在。心者清淨。亦無垢染。亦無淨
T15n0627_p0425a07‖者。心不在此。亦不在彼。不在異處。猶如虚空。
T15n0627_p0425a08‖亦無等倫。亦無色像。亦無言教。有明知者
T15n0627_p0425a09‖不當依猗。勿得言吾謂是我所。莫得造處無
T15n0627_p0425a10‖得爲想莫造畢竟。勿有所爲。無言己身。勿
T15n0627_p0425a11‖云吾我。莫念過去。所以者何。子當知之。一
T15n0627_p0425a12‖切諸法悉無所住。猶如虚無。子且聽之。解如
T15n0627_p0425a13‖是者。佛不謂人於法有脱若染汚者不歸惡
T15n0627_p0425a14‖趣。設心清淨而無垢染則無諸趣。於時逆人
T15n0627_p0425a15‖地獄之火從毛孔出。毒痛甚劇而無救護。則
T15n0627_p0425a16‖白佛言。我今被燒。惟天中天。而見救濟歸
T15n0627_p0425a17‖命大聖。於是世尊出金色臂著實人頂上。火
T15n0627_p0425a18‖時即滅無復苦痛。見如来身若干相好。身痛
T15n0627_p0425a19‖休息而得安隱。又前白佛。欲作沙門。佛尋聽
T15n0627_p0425a20‖之即爲寂志。於時世尊爲説四諦。其人聞之
T15n0627_p0425a21‖遠塵離垢得法眼淨。修行法教逮得往還證
T15n0627_p0425a22‖至得羅漢。又白佛言。欲般泥洹。世尊告曰。
T15n0627_p0425a23‖随意所存。於時比丘踊在虚空。去地四丈
T15n0627_p0425a24‖九尺。身中出火還自燒體。百千天人於虚空
T15n0627_p0425a25‖中而来供養。……
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Taisho XII 342 ii 150c4-151b24:
佛説如幻三昧經
T12n0342_p0150c04‖……説是語時。彼衆會中
T12n0342_p0150c05‖五百菩薩。以得四禪逮五神通識其宿命。往
T12n0342_p0150c06‖古世時所作善惡尋自已睹。皆復識命曾更
T12n0342_p0150c07‖所作。逆害父母。殺羅漢。亂聖衆。壞佛寺。
T12n0342_p0150c08‖斯等罪業本所犯惡餘殃未盡。念傷害心倍
T12n0342_p0150c09‖懷憂結志在疑網。由是之故。不能逮了此
T12n0342_p0150c10‖深法要。計有吾我所據微翳。卒不肯捨不
T12n0342_p0150c11‖逮法忍。於時世尊。欲得開化五百菩薩。則
T12n0342_p0150c12‖以威神現示文殊。文殊師利即從坐起。偏出
T12n0342_p0150c13‖右肩右手捉劍走到佛所。佛告文殊。且止且
T12n0342_p0150c14‖止。勿得造逆當以善害。所以者何。皆從心發
T12n0342_p0150c15‖因心生害。心已起頃便成爲殺。時無央數諸
T12n0342_p0150c16‖菩薩衆各心念言。斯一切法悉如幻耳。彼無
T12n0342_p0150c17‖吾我及人壽命。其意所念察其本末。無有父
T12n0342_p0150c18‖母無佛法衆。亦無作者亦無受者。無行不行
T12n0342_p0150c19‖亦無果報。意自貪身而墮顛倒。愚戇凡夫悉
T12n0342_p0150c20‖不能解。心反處顛倒計我父母。所以者何。文
T12n0342_p0150c21‖殊師利聰明聖達。諸佛世尊所歎。功勲不可
T12n0342_p0150c22‖思議。道徳超殊不可逮及。巍巍煌煌無以爲
T12n0342_p0150c23‖喩。深入法忍了其本際。供養無數江河沙等
T12n0342_p0150c24‖諸佛大聖。而宣道教。於過去佛所作已辧。曉
T12n0342_p0150c25‖了諸法慧無儔匹。其所説法靡不應時。見諸
T12n0342_p0150c26‖如来。常懷恭恪稽首自歸。今執利劍走向如
T12n0342_p0150c27‖来。佛告之曰。且止且止。文殊師利勿造逆害
T12n0342_p0150c28‖當以善害。若分別此察其本際。不可分別何
T12n0342_p0150c29‖所佛名及法聖衆。父母羅漢及廟寺名。其受
T12n0342_p0151a01‖虚無則無歸趣。亦無報應。設一切法虚無
T12n0342_p0151a02‖不實。所受諸法亦復虚妄。幻譬如空亦如芭
T12n0342_p0151a03‖蕉夢影野馬。離欲虚妄而無堅固。以是之故
T12n0342_p0151a04‖彼無有罪亦無害者。誰有殺者何謂受殃。如
T12n0342_p0151a05‖是觀察惟念本末。則能了知一切諸法。本悉
T12n0342_p0151a06‖清淨皆無所生。五百菩薩聞是亘然。尋時逮
T12n0342_p0151a07‖得無所從生法忍。有千比丘遠塵離垢得法
T12n0342_p0151a08‖眼淨。五百菩薩欣然大悦善心生焉。心戢靜
T12n0342_p0151a09‖思踊在虚空。去地四丈九尺。以偈讚佛
T12n0342_p0151a10‖ 諸法悉如幻 從想而横起
T12n0342_p0151a11‖ 成形無所有 諸法悉爲空
T12n0342_p0151a12‖ 反自發望想 有我而危身
T12n0342_p0151a13‖ 已識其宿命 所作罪甚重
T12n0342_p0151a14‖ 往者懷大逆 自圖其父母
T12n0342_p0151a15‖ 害羅漢比丘 犯殃釁甚劇
T12n0342_p0151a16‖ 由此重罪故 更苦不可計
T12n0342_p0151a17‖ 今墮於疑網 得聽空法誼
T12n0342_p0151a18‖ 聖尊裂結網 棄捐憂結創
T12n0342_p0151a19‖ 覺了於法界 寂無有塵勞
T12n0342_p0151a20‖ 諸佛權方便 随流接度人
T12n0342_p0151a21‖ 趣欲濟衆生 決除所沈吟
T12n0342_p0151a22‖ 無佛無經法 亦不得聖衆
T12n0342_p0151a23‖ 彼亦無父母 悉空而自然
T12n0342_p0151a24‖ 則無吾我人 無壽亦無命
T12n0342_p0151a25‖ 無常不斷滅 諸法如虚空
T12n0342_p0151a26‖ 無罪無報應 無作無不作
T12n0342_p0151a27‖ 莫貪身見我 更歴受苦惱
T12n0342_p0151a28‖ 彼無有生者 亦無有死者
T12n0342_p0151a29‖ 所生如幻化 是爲諸法相
T12n0342_p0151b01‖ 文殊大智慧 諸法度無極
T12n0342_p0151b02‖ 手自執利劍 馳走向如来
T12n0342_p0151b03‖ 佛亦如利劍 二事同一相
T12n0342_p0151b04‖ 無生無所有 亦無有害者
T12n0342_p0151b05‖ 兩足尊見之 衆生所作罪
T12n0342_p0151b06‖ 令知殃福業 亦悉是空耳
T12n0342_p0151b07‖ 其能達空者 三世無壽命
T12n0342_p0151b08‖ 因縁而合成 解乃無從生
T12n0342_p0151b09‖ 無罪無報應 亦復無苦樂
T12n0342_p0151b10‖ 吾我亦常空 倚想求安隱
T12n0342_p0151b11‖ 衆生處顛倒 亦能如本際
T12n0342_p0151b12‖ 非常苦悉空 非身無所有
T12n0342_p0151b13‖ 其能曉如斯 則免三惡趣
T12n0342_p0151b14‖ 諸佛無作業 覺者無所造
T12n0342_p0151b15‖ 計罪佛亦如 是故名曰佛
T12n0342_p0151b16‖ 如佛所解達 明審了若此
T12n0342_p0151b17‖ 識別虚無生 由是暢聖慧
T12n0342_p0151b18‖ 住於虚空義 演説無所住
T12n0342_p0151b19‖ 其身如虚空 二事倶自然
T12n0342_p0151b20‖ 若欲求佛慧 彼法無罣礙
T12n0342_p0151b21‖ 以知此本際 成佛無上道
T12n0342_p0151b22‖ 於世致大聖 度衆生苦惱
T12n0342_p0151b23‖ 盡除因縁報 奉修佛大道
T12n0342_p0151b24‖ 當成爲法王 明眼乃滅度
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Taisho LII 2102 v 33b9-34b2:
弘明集
T52n2102_p0033b09‖ 遠法師明報應論 答桓南郡
T52n2102_p0033b10‖問曰。佛經以殺生罪重地獄斯罰。冥科幽司
T52n2102_p0033b11‖應若影響。余有疑焉。何者。夫四大之體。即地
T52n2102_p0033b12‖水火風耳。結而成身以爲神宅。寄生栖照津
T52n2102_p0033b13‖暢明識。雖託之以存。而其理天絶。豈唯精麁
T52n2102_p0033b14‖之間。固亦無受傷之地。滅之既無害於神。亦
T52n2102_p0033b15‖由滅天地間水火耳
T52n2102_p0033b16‖又問。萬物之心愛欲森繁。但私我有己情慮
T52n2102_p0033b17‖之深者耳。若因情致報乘感生。應自然之
T52n2102_p0033b18‖道何所寄哉
T52n2102_p0033b19‖答曰。意謂此二條是来問之關鍵。立言之津
T52n2102_p0033b20‖要。津要既明則群疑同釋。始渉之流或因茲
T52n2102_p0033b21‖以悟。可謂朗滯情於常識之表。發奇唱於未
T52n2102_p0033b22‖聞之前。然佛教深玄微言難辯。苟未統夫
T52n2102_p0033b23‖旨歸亦焉能暢其幽致。爲當依傍大宗試
T52n2102_p0033b24‖敘所懷。推夫四大之性。以明受形之本。則假
T52n2102_p0033b25‖於異物託爲同體。生若遺塵起滅一化。此則
T52n2102_p0033b26‖惠觀之所入。智刃之所遊也。於是乘去来
T52n2102_p0033b27‖之自運。雖聚散而非我。寓群形於大夢。實處
T52n2102_p0033b28‖有而同無。豈復有封於所受。有係於所戀哉。
T52n2102_p0033b29‖若斯理自得於心而外物未悟。則悲獨善之
T52n2102_p0033c01‖無功。感先覺而興懷。於是思弘道以明訓。故
T52n2102_p0033c02‖仁恕之徳存焉。若彼我同得心無兩對。遊刃
T52n2102_p0033c03‖則泯一玄觀交兵則莫逆相遇。傷之豈唯無
T52n2102_p0033c04‖害於神。固亦無生可殺。此則文殊案劍跡逆
T52n2102_p0033c05‖而道順。雖復終日揮戈措刃無地矣。若然者
T52n2102_p0033c06‖方將託鼓舞以盡神。運干鉞而成化。雖功被
T52n2102_p0033c07‖猶無賞。何罪罰之有耶。若反此而尋其原。
T52n2102_p0033c08‖則報應可得而明。推事而求其宗則罪罰可
T52n2102_p0033c09‖得而論矣。嘗試言之。夫因縁之所感。變化之
T52n2102_p0033c10‖所生。豈不由其道哉。無明爲惑網之淵。貪愛
T52n2102_p0033c11‖爲衆累之府。二理倶遊冥爲神用。吉凶悔吝
T52n2102_p0033c12‖唯此之動。無用掩其照。故情想凝滯於外物。
T52n2102_p0033c13‖貪愛流其性。故四大結而成形形。結則彼我
T52n2102_p0033c14‖有封。情滯則善惡有主。有封於彼我。則私
T52n2102_p0033c15‖其身而身不忘。有主於善惡。則戀其生而生
T52n2102_p0033c16‖不絶。於是甘寢大夢昏於所迷。抱疑長夜所
T52n2102_p0033c17‖存唯著。是故失得相推禍福相襲。惡積而天
T52n2102_p0033c18‖殃自至。罪成則地獄斯罰。此乃必然之數。無
T52n2102_p0033c19‖所容疑矣。何者。會之有本則理自冥對。兆之
T52n2102_p0033c20‖雖微勢極則發。是故心以善惡爲形聲。報以
T52n2102_p0033c21‖罪福爲影響。本以情感而應自来。豈有幽司
T52n2102_p0033c22‖由御失其道也。然則罪福之應唯其所感。感
T52n2102_p0033c23‖之而然故謂之自然。自然者即我之影響耳。
T52n2102_p0033c24‖於夫玄宰復何功哉。請尋来問之要而驗之
T52n2102_p0033c25‖於實。難旨全許地水火風結而成身以爲神
T52n2102_p0033c26‖宅。此則宅有主矣。問主之居宅。有情耶無
T52n2102_p0033c27‖情耶。若云無情。則四大之結非主宅之所感。
T52n2102_p0033c28‖若以感不由主故處不以情。則神之居宅無
T52n2102_p0033c29‖情無痛痒之知。神既無知宅又無痛痒。以接
T52n2102_p0034a01‖物則是伐卉剪林之喩無明於義。若果有情。
T52n2102_p0034a02‖四大之結是主之所感也。若以感由於主故
T52n2102_p0034a03‖處必以情。則神之居宅不得無痛痒之知。神
T52n2102_p0034a04‖既有知宅又受痛痒。以接物固不得同天地
T52n2102_p0034a05‖間水火明矣。因茲以談。夫神形雖殊相與
T52n2102_p0034a06‖而化。内外誠異渾爲一體。自非達觀孰得其
T52n2102_p0034a07‖際耶。苟未之得則愈久愈迷耳。凡稟形受觸
T52n2102_p0034a08‖莫盡然也。受之既然。各以私戀爲滯。滯根
T52n2102_p0034a09‖不拔則生理彌固。愛源不除則保之亦深。設
T52n2102_p0034a10‖一理逆情。使方寸迷亂。而況舉體都亡乎。是
T52n2102_p0034a11‖故同逆相乘共生讎隙。[禾*禺&M079036;]心未冥則搆怨不
T52n2102_p0034a12‖息。縦復悦畢受惱情無遺憾。形聲既著則影
T52n2102_p0034a13‖響自彰。理無先期數合使然也。雖欲逃之其
T52n2102_p0034a14‖可得乎。此則因情致報乘惑生應。但立言之
T52n2102_p0034a15‖旨本異。故其會不同耳
T52n2102_p0034a16‖問曰。若以物情重生不可致喪。則生情之由
T52n2102_p0034a17‖私戀之惑耳。宜朗以達觀曉以大方。豈得就
T52n2102_p0034a18‖其迷滯以爲報應之對哉
T52n2102_p0034a19‖答曰。夫事起必由於心。報應必由於事。是故
T52n2102_p0034a20‖自報以觀事。而事可變。舉事以責心。而心可
T52n2102_p0034a21‖反。推此而言。則知聖人因其迷滯以明報應
T52n2102_p0034a22‖之對。不就其迷滯以爲報應之對也。何者。人
T52n2102_p0034a23‖之難悟。其日固久。是以佛教本其所由。而訓
T52n2102_p0034a24‖必有漸。知久習不可頓廢。故先示之以罪福。
T52n2102_p0034a25‖罪福不可都忘。故使權其輕重。輕重權於
T52n2102_p0034a26‖罪福。則銓善惡以宅心。善惡滯於私戀。則
T52n2102_p0034a27‖推我以通物。二理兼弘情無所係。故能尊賢
T52n2102_p0034a28‖容衆恕己施安。遠尋影響之報。以釋往復之
T52n2102_p0034a29‖迷。迷情既釋。然後大方之言可曉。保生之累
T52n2102_p0034b01‖可絶。夫生累者雖中賢猶未得。豈常智之所
T52n2102_p0034b02‖達哉
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Taisho XLVII 1985 500b22-25:
鎭州臨濟慧照禪師語録
T47n1985_p0500b22‖……向裏向外逢著便殺。逢佛殺佛。逢
T47n1985_p0500b23‖祖殺祖。逢羅漢殺羅漢。逢父母殺父母。逢
T47n1985_p0500b24‖親眷殺親眷。始得解脱。不與物拘。透脱自
T47n1985_p0500b25‖在。……
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Jueguan-lun 91a4-14:
絶觀論（<http://www.iijnet.or.jp/iriz/archive/zekkan.zip>）
091a4,0,問曰、道若遍者、何故煞人有罪、,0
091a5,0,煞草木無罪。答曰、夫言罪不罪、,1
091a6,1,皆是就情約事、非正道也。,5
091a7,5,但爲世人不達道理、妄立我身、煞即有心、,2
091a8,2,心結於業、即云罪也。草木無情、,3
091a9,3,本來合道、理無我故、煞者不計、,4
091a10,4,即不論罪與非罪。夫無我合道者、視形如草木、,0
091a11,0,被斫如樹林。故文殊執劔於瞿曇、,1
091a12,1,鴦掘持刀於釋氏。此皆合道、,3
091a13,3,同證不生、了知幻化虚無。,7
091a14,7,故即不論罪與非罪。,0
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Jueguan-lun 94a1-5:
絶觀論（）
094a1,0,問曰、叵有因縁得煞生不。答曰、,0
094a2,0,野火燒山、猛風折樹、崩崖壓獸、,1
094a3,1,汎水漂虫。心同如此、合人亦煞。,2
094a4,2,若有猶預之心、見生見煞、中有心不盡、,0
094a5,0,乃至蟻子亦繋你命也。,0
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Jueguan-lun 99b14-100a2:
絶觀論（）
099b14,0,問曰、一切衆生如幻如夢。,3
099b15,3,弟子煞之有罪不。答曰、若見衆生是衆生、,0
100a1,0,煞之得罪。不見衆生是衆生、,3
100a2,3,即無可煞。如夢中煞人、寤時畢竟無物。,0
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Taisho XVI 660 iii 293b13-c4:
佛説寶雨經
T16n0660_p0293b13‖……是名菩薩得轉捨方便
T16n0660_p0293b14‖善巧。云何菩薩除遣惡作方便善巧。謂此
T16n0660_p0293b15‖菩薩見諸有情造無間罪。及起一切諸不善
T16n0660_p0293b16‖業失心憂悔。菩薩往彼作如是言。善男子。云
T16n0660_p0293b17‖何失心憂悔而住。彼有情言。大士。我造無
T16n0660_p0293b18‖間諸不善業。恐於長夜受諸苦惱。無利益故。
T16n0660_p0293b19‖不安樂故。以是因縁失心憂悔。是時菩薩
T16n0660_p0293b20‖爲彼有情廣説正法。令深悔過受菩薩戒。若
T16n0660_p0293b21‖此有情未能悔過。是時菩薩欲令彼人心生
T16n0660_p0293b22‖信伏。爲現神通廣説彼人思惟之事。有情由
T16n0660_p0293b23‖是於菩薩所生信伏心歡喜信樂。生信樂已
T16n0660_p0293b24‖根性成熟。菩薩爲彼廣説妙法。彼人即能
T16n0660_p0293b25‖随順領受。菩薩又復於彼人前化作父母説
T16n0660_p0293b26‖如是言。汝可觀之我即是汝同伴丈夫。汝莫
T16n0660_p0293b27‖悔過此所造業。畢竟不墮捺洛迦中。亦不退
T16n0660_p0293b28‖失利益安樂。如是説已。即便殺害所現父母。
T16n0660_p0293b29‖菩薩於彼有情之前示現神變。彼人思惟。有
T16n0660_p0293c01‖智之者尚殺父母不失神通。況我無智而造
T16n0660_p0293c02‖此業。墮捺洛迦退於利樂。爾時菩薩爲彼有
T16n0660_p0293c03‖情演説妙法。令其惡業漸得輕微猶如蚊翼。
T16n0660_p0293c04‖是名菩薩除遣惡作方便善巧。……
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Taisho XVI 660 i 284b13-c14:
佛説寶雨經
T16n0660_p0284b13‖爾時東方有一天子名日月光。乘五身雲来
T16n0660_p0284b14‖詣佛所。右遶三匝頂禮佛足退坐一面
T16n0660_p0284b15‖佛告天曰。汝之光明甚爲希有。天子。汝於過
T16n0660_p0284b16‖去無量佛所。曾以種種香花珍寶厳身之物
T16n0660_p0284b17‖衣服臥具飲食湯藥。恭敬供養種諸善根。天
T16n0660_p0284b18‖子。由汝曾種無量善根因縁。今得如是光明
T16n0660_p0284b19‖照耀。天子。以是縁故。我涅槃後最後時分。
T16n0660_p0284b20‖第四五百年中法欲滅時。汝於此贍部洲東
T16n0660_p0284b21‖北方摩訶支那國。位居阿鞞跋致。實是菩薩
T16n0660_p0284b22‖故現女身爲自在主。經於多歳正法治化。養
T16n0660_p0284b23‖育衆生猶如赤子。令修十善能於我法廣大
T16n0660_p0284b24‖住持建立塔寺。又以衣服飲食臥具湯藥供
T16n0660_p0284b25‖養沙門。於一切時常修梵行。名曰月淨光。天
T16n0660_p0284b26‖子。然一切女人身有五障。何等爲五。一者不
T16n0660_p0284b27‖得作轉輪聖王。二者帝釋。三者大梵天王。四
T16n0660_p0284b28‖者阿[跳-兆+卑]&M037651;跋致菩薩。五者如来。天子。然汝於五
T16n0660_p0284b29‖位之中當得二位。所謂阿鞞跋致及輪王位。
T16n0660_p0284c01‖天子。此爲最初瑞相。汝於是時受王位已。彼
T16n0660_p0284c02‖國土中有山涌出五色雲現。當彼之時。於此
T16n0660_p0284c03‖伽耶山北亦有山現。天子。汝復有無量百千
T16n0660_p0284c04‖異瑞。我今略説。而彼國土安隱豐樂人民熾
T16n0660_p0284c05‖盛甚可愛樂。汝應正念施諸無畏。天子。汝於
T16n0660_p0284c06‖彼時住壽無量。後當往詣睹史多天宮。供養
T16n0660_p0284c07‖承事慈氏菩薩。乃至慈氏成佛之時。復當與
T16n0660_p0284c08‖汝授阿耨多羅三藐三菩提記
T16n0660_p0284c09‖爾時月光天子。從佛世尊聞授記已。踊躍
T16n0660_p0284c10‖歡喜身心泰然。從座而起遶佛七匝頂禮佛
T16n0660_p0284c11‖足。即捨寶衣厳身之具。奉上於佛作如是言。
T16n0660_p0284c12‖世尊。我於今者親在佛前得聞如是本末因
T16n0660_p0284c13‖縁。授阿耨多羅三藐三菩提記已獲大善
T16n0660_p0284c14‖利。作是語已遶佛三匝退坐一面
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