---
title: "梵網菩薩戒經義疏發隱事義 · 卷第五"
description: "明末高僧云栖袾宏对《梵網菩薩戒經義疏》所作的注疏發隱事義。作者袾宏乃莲宗八祖，生活于明代万历年间，以禅净双修及戒律精严著称。本书系统阐释菩萨戒核心要义，包括十重四十八轻戒相，并揭示其中隐奥事理，强调大乘菩萨道发心与行持。该疏融合华严与天台思想，是汉传佛教菩萨戒研究的重要权威注疏，对后世受持菩萨戒影响深远，为佛教戒律学关键典籍。"
url: "https://rushiwowen.co/en/r/cmcyfq12c00xelb04siv56wtk"
---

### △卷第五黃鐘大呂

> Volume 5, The Great Bell and Bronze Pipes

禮記。六律。黃鐘太簇姑洗蕤賓夷則無射為陽。大呂應鐘南呂林鐘仲呂夾鐘為陰。清廟明堂

> The Book of Rites. The Six Pitches. Huangzhong, Taicu, Guxian, Ruibin, Yize, and Wuyi are yang. Dalyu, Yingzhong, Nanlyu, Linzhong, Zhonglyu, and Jiazong are yin. The Pure Temple and the Bright Hall.

清廟以供先祖。明堂以朝諸侯。昭德象成

> The Pure Temple is for honoring the ancestors. The Bright Hall is for receiving the feudal lords. It manifests virtue and completes the image.

樂記謂樂以昭德。指先王之德行也。又曰。夫樂以象成。指先王之治功也。化民成俗

> The "Record of Music" says that music is used to illuminate virtue, referring to the moral conduct of the ancient sage-kings. It also states that music serves to symbolize accomplishment, referring to the governance achievements of the ancient sage-kings. In this way, the people are transformed, and customs are established.

樂記曰。樂行而倫清。耳目聰明。血氣和平。移風易俗。天下皆寧。之周觀樂

> The Book of Music states: When music is practiced, human relationships become clear, Ears and eyes become sharp and bright, Vital energy and temperament grow harmonious, Customs and traditions are transformed, And the whole world finds peace. Thus, the Zhou dynasty observed music.

周景王元年。吳使季子聘於魯。請觀周樂。魯人為奏六代之樂。按六代樂。謂黃門。黃帝樂也。咸池。堯樂也。大韶。舜樂也。大夏。禹樂也。大濩。湯樂也。大武。武王樂也黃帝曰雲門。又曰咸池。堯曰大章。存以備考。令瞽誦詩

> In the first year of King Jing of Zhou, the state of Wu sent Jizi on a diplomatic mission to Lu. He requested to observe the court music of Zhou, and the people of Lu performed for him the music of the Six Dynasties. The music of the Six Dynasties refers to: Huangmen, the music of the Yellow Emperor; Xianchi, the music of Emperor Yao; Dashao, the music of Emperor Shun; Daxia, the music of Yu the Great; Dahuo, the music of Tang; and Dawu, the music of King Wu<note>The Yellow Emperor's music is also called Yunmen, and also called Xianchi. Emperor Yao's music is called Dazhang. Recorded here for reference</note>. He then ordered the blind musicians to recite the odes.

列女傳曰。古者婦人妊子。寢不側。坐不邊。立不蹕。不食邪味。割不正不食。席不正不坐。目不視邪色。耳不聽淫聲。夜則令瞽誦詩。道正事。如是。則生子形容端正。才過人矣。援琴解圍

> The \*Biographies of Exemplary Women\* states: In ancient times, when a woman was with child, she did not lie on her side while sleeping, did not sit at the edge of a seat, and did not stand in a slanted posture. She avoided improper flavors in food, would not eat meat that was not properly cut, and would not sit on a mat that was not properly laid out. She did not look at improper sights, nor did she listen to licentious sounds. At night, she would have a blind musician recite poetry and speak of upright matters. In this way, the child born would be dignified in appearance and surpass others in talent. She could play the zither to resolve a siege.

孔子遊於匡。宋人圍之數匝。而絃歌不輟。無何。將甲者進曰。以為陽虎也。故圍之。今非也。請辭而退。鼓瑟春風

> Confucius was traveling through Kuang. The people of Song surrounded him, layer upon layer. Yet he continued to play his zither and sing without pause. Before long, the leader of the armed men came forward and said, "We thought you were Yang Hu, and so we surrounded you. Now we see you are not. We beg to take our leave and withdraw." The sound of his zither was like a spring breeze.

曾點言志曰。暮春者。春服既成。冠者五六人。童子六七人。浴乎沂。風乎舞雩。詠而歸。夫子喟然嘆曰。吾與點也。玉樹增悲

> Zeng Dian expressed his aspiration, saying: "In late spring, when the spring clothes are already made, I would go with five or six young men and six or seven boys to bathe in the Yi River, enjoy the breeze at the Rain Altar, and then return home singing." The Master sighed deeply and said, "I am with Dian." The jade tree adds to the sorrow.

陳後主每飲宴。選宮女千餘人。習新聲而歌之。分部迭進。其曲有玉樹後庭花臨春樂等。因以亡國。霓裳肇亂

> Emperor Chen Houzhu, during his banquets, selected over a thousand palace ladies to learn and perform new music. They were divided into groups and took turns performing. Their songs included pieces like "Jade Trees and Rear Court Flowers" and "Spring Joy." This extravagance led to the downfall of his kingdom. The "Rainbow Skirt" dance marked the beginning of chaos.

唐明皇溺於聲色。作霓裳羽衣曲。啟安祿山范陽之亂。乘輿走蜀。幾至滅亡。鄭衛忘倦

魏文侯問於子夏曰。吾端冕而聽古樂。則惟恐臥。聽鄭衛之音則不知倦。敢問何也。鸚鵡傷心

王湻妾善琵琶。湻擊板。鸚鵡即呼琵琶。妾隨呼而至。後妾死。偶擊板。鸚鵡呼琵琶。公感傷為詩曰。鸚鵡言猶在。琵琶事已非。傷心漢江水。同度不同歸。遂成疾而卒。畜笛自娛

宋太微禪師扄門念佛。精進不怠。常縱步後山。忽聞笛聲。豁然開悟。因畜一笛自娛。投壺

禮記有投壺篇。又有射義。射義曰。射者進退周旋必中福。內志正。外體直。然後持弓矢審固。此可以觀德行矣。故投壺與射同意。丹朱佚遊

書曰。無若丹朱傲。惟慢遊是好。河圖洛書

龍馬負圖而出於河。伏羲因之畫八卦。神龜負書而出於洛。箕子以是陳九疇。詩感白癩

可公躭於吟詩。老宿勸誦法華。可讀竟。乃曰。此中惟香風吹萎華更雨新好者二句為佳耳。發是語已。遂感白癩。畫墮泥犁

□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□。貫休智永

唐貫休。姓姜氏。金華蘭溪人。能詩。唐智永。王羲之遠代孫。善書。號鐵門限。激發於座元

臨濟義玄禪師。初在黃蘗會中。時睦州為首座。乃問濟上座在此多少時。曰。三年。州曰。曾參問否。曰。不曾問。不知問箇甚麼。州曰。何不問如何是佛法的的大意。明日蘗上堂。師依教而問。三度被打。後辭去。參大愚。於言下大悟。愚令嗣黃蘗焉。得入於侍者

韓文公問大顛曰。弟子軍州事繁。佛法省要處乞師一語。師良久。公罔措。時三平為侍者。乃敲禪床三下。師曰。作麼。平曰。先以定動。後以智拔。公乃曰。和尚門風高峻。弟子於侍者邊得箇入處。臨淄肩摩

蘇秦說齊王曰。臨淄之地。車轂擊。人肩摩。連袵成帷。揮汗成雨。十室忠信

子曰。十室之邑。必有忠信如丘者焉。不如丘之好學也。各三成九

大衣三品。九條十一條十三條為下品。十五十七十九條為中品。二十一二十三二十五條為上品。六法尼

一不與染心男相觸。二不盜人四錢。三不斷畜生命。四不小妄語。五不非時食。六不飲酒。約姓則魯

魯。姬姓。出自周文王第四子周公旦。開國則齊

齊。姜姓。出自太公呂望。佐周武王伐紂定天下。七歲講經

□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□。二旬首眾

靈樹二十年不置首座。常云。我首座生也。我首座牧牛也。我首座行脚也。一日令擊鐘。三門外接首座。眾出迓。乃雲門也。遂充首座。嶽帝受戒

元珪禪師住嵩嶽。一日有異人稱謁云。我嵩嶽神也。願授以正戒。令我度世。師付五戒。付曰。汝能不婬乎。曰。我亦娶也。師曰。非謂此也。謂無羅欲也。曰。能。師曰。汝能不盜乎。曰。何乏我也。焉有盜取哉。師曰。非謂此也。謂饗而福淫。不供而禍善也。曰。能。師曰。汝能不殺乎。曰。實司其柄。焉云不殺。師曰。非謂此也。謂有濫誤疑混也。曰。能。師曰。汝能不妄乎。曰。我正直。焉有妄乎。師曰。非謂此也。謂先後不合天心也。曰。能。師曰。汝不遭酒敗乎。曰。能。師曰。如上是為佛戒。汝當奉持。傷體犯逆

調達破僧。將五百比丘去。身子厭令眠熟。目連擎眾將還。調達眠起誓報此怨。佛於靈山經行。調達捧三十肘石擲佛。山神手遮。小石迸傷佛足。出佛身血。墮阿鼻獄。六物之名

邵康節漁樵問對。六物具而得魚。謂竿綸浮沈鈎餌。垂任公釣

大鵬賦。任公見之而罷釣。任公事出莊子。任公以數石粟作餌。而釣吞舟之魚。匹雛之勝

孟子曰。力不能勝一匹雛。則為無力人矣。攘馮婦臂

孟子曰。晉人有馮婦者。善摶虎。卒為善士。則之野。有眾逐虎。虎負嵎。莫之敢攖。望見馮婦。趨而迎之。馮婦攘臂下車。眾皆悅之。其為士者笑之。賊夫人子

子路使子羔為費宰。子曰。賊夫人之子。子路曰。有民人焉。有社稷焉。何必讀書。然後為學。子曰。是故惡夫󰦇者。十禪支

初禪五支。一覺支。二觀支。三喜支。四樂支。五一心支。二禪四支。一內淨支。二喜支。三樂支。四一心支。三禪五支。一捨支。二念支。三慧支。四樂支。五一心支。四禪四支。一不苦不樂支。二捨支。三念支。四一心支四禪共十。重出者不論。分河異幟

西域性相二宗。分河飲水。異色立幟。擊芥操弋

華嚴鈔云。昔人勝負氣高。是非情厚。上古妙義用而不言。先賢小疪廣申。破斥先師。在其譯內。斧鑿太深。纖芥在於珠中。何須擊破。蓋指靜法苑公議其師也。

○操戈何休。曰。康成入吾室。操吾戈而伐我乎。一夫不獲

書曰。子弗俾厥后為堯舜。其心愧恥。若撻於市。一夫不獲。則曰時予之辜。飲牛

堯以天下讓許由。由以告巢父。巢父曰。汝何不隱汝形。藏汝光。乃水洗其耳。樊仲父將飲牛。見巢父洗耳。乃驅牛飲上流。荷蕢

夫子擊磬於衛有荷蕢而過孔氏之門者。曰。有心哉。擊磬乎。蛤生天

昔如來說法池邊。有一蛤蜊自池而起。入於草中。聽佛法。有農夫後至。以不知故。鋤钁之。蛤死。生於天上。鵬敬律

金翅鳥王常欲摶龍。龍披袈裟。則不興害。虎避地

唐懷空禪師得菴基。虎遠避之。蟒革心

□□□與一友同學。友先亡。為蟒神。頗著威靈。師往詣開導。神現形乃大蟒。垂淚如雨。明日。蟒殞後林。遂得度脫。海魚興法門

昔智者禪師剏放生池於海涯。其放之也。必為授皈戒。說大法。智者滅後。至唐末。中國天台之道寢息。而海東高麗新羅諸國盛弘此教。繼忠法師云。智者緣在此方。而教敷於海東。此必放生池中諸魚聞教報生者爾。飛鳥為弟子

雉雞聽法師講法華經。後死。托生人中。為師作弟子。淨名談不二

維摩詰問文殊。何等是菩薩入不二法門。文殊謂無言無說。離諸問答。是為不二。文殊復問維摩詰。維摩詰於是默然。雙林講涅槃

傅大士降於雙林。梁武帝請講金剛經。士纔陞座。以尺揮案一下。便下座。帝愕然。誌公云。陛下還會麼。帝曰不會。公曰。大士講經竟。不說法

四分戒本云。人臥己立。不得為說法。不得為覆頭人說法。人持杖。不應為說法。以上除病。翹首高參

唐白居易守杭州。入山謁鳥窠禪師。問曰。禪師住處甚險。師曰。太守危險尤甚。曰弟子位鎮江山。何險之有。師曰。薪火相交。識性不停。得非險乎。又問如何是佛法大意。師曰。諸惡莫作。眾善奉行。曰。三歲孩兒也解恁麼道。師曰。三歲孩兒雖道得。八十老人行不得。居易作禮而退。三詔不回

唐四祖道信大師。貞觀癸卯歲。太宗嚮師道味。欲瞻丰采。詔赴京師。上表遜謝。前後三反。竟以疾辭。第四度命使曰。如果不起。即取首來。使至山諭旨。祖乃引頸就刃。神色儼然。使異之。回以狀聞。帝彌加欽慕。就賜珍繒。以遂其志。沙汰改更

唐武宗會昌。沙汰天下僧尼。宋徽宗宣和元年。詔更佛號為大覺金仙。僧為德士。

## 戒疏發隱事義終