附
Appendix
- 吳王孫皓。拜沙門僧康會受戒。
- 齊武帝。永平元年。帝幸華林園。設八關齋戒。帝微時。避難揭陽山中。累石為浮圖。忽有一樹生其側。狀如華蓋。後帝不豫。詔諸沙門祈佛七日。天香滿殿。
- 齊文宣帝。登祚受禪。於僧稠禪師受菩薩戒。畿內禁酒放鷹除網。又斷天下屠宰。年正五九月六齋日。勸民齋戒。公私葷辛悉除滅之。
- 梁高祖武帝。造光宅同泰寺。國內普持六齋八戒。
- 周孝宣帝。重隆佛日。造素像四龕。一萬餘軀。寫般若經二千卷。六齋八戒。常弘不絕。
- 梁太宗簡文帝。造茲敬報恩二寺。刺血自寫般若經十部。願忌日不食而齋。
- 魏孝武文帝。諱日上中興寺。建八關齋。中食竟。從臣袁敏孫等。更進魚肉。帝怒。並與免官。詔六宮舍女。皆持年三長齋。月六日齋戒。
- 陳皇太子淵。後主子也。至德四年。正月十五日。於崇正殿。設千僧齋。請智者大師授菩薩戒。百錄請戒文名淵。南史名深。恐因請戒改此名。
- 陳武帝。詔智者師大赴崇正殿。為皇太子授菩薩戒。
- 隋文帝。開皇十年歲旱。詔曇延法師率眾祈雨。雨不降。帝問何故。對曰。事由一二。帝遣京尹蘇成。問一二之意。延曰。陛下躬萬機之政。羣臣致股肱之力。雖通治體。然俱愆玄化。欲雨不雨。事由一二也。帝識其意。敕有司擇日。於正殿設儀。請延升御座授八戒。羣臣以次受訖。方炎如焚。而大雨沛然傾注。帝悅。自是延每入朝。必親手奉御饌供之。詔興法師入太興殿。授菩薩戒。復詔天下正五九月。及六齋日。不得殺生命。
- 開皇十三年。冬十月。智者大師過岳州。為刺史王宣武授戒法。沙門曇捷等。請講金光明經。其俗聞法感化。一郡五縣。一千餘所。咸捨漁捕。
- 陳永陽王伯智。字䇿之。文帝第八子。至德初。出為東陽刺史。請智者大師出鎮開講。致書至三。師遂往。王與子湛。家人。同稟菩薩戒。晝聆講說。夜習坐禪。講事將解。立法名曰靜智。
- 晉簡文帝。有烏巢太極殿。召尼道容。授八關齋戒。烏運巢而去。
- 晉王。迎智者大師至楊州。設千僧齋。授菩薩戒。
- 唐太宗。詔常法師入內殿。為皇后太子。授菩薩戒。
- 顯慶元年。十一月武后生皇太子。神光滿室。賜名佛光王。即中宗也。踰月詔玄奘法師。送寺出家落髮。受三歸五戒。中宗。詔道岸律師入宮。為妃主受歸戒。
- 玄宗。日本國沙門榮睿。至陽州。請律師鑒真。與睿附舶而去。既至日本。王迎勞問。館于毗盧殿。請授歸戒。日本戒律始此。
- 侍郎白居易。字樂天。自號香山居士。嘗勸一百四十八人。結上生會。在鉢塔寺。依如大師授八關齋戒九度。
音釋布薩
Explanation of the Uposatha Ceremony
此云淨住。又云天語淨住。人語或云精進。亦云長養。通僧及俗。俱稟修行。所謂淨身口意。如戒而住也。六齋日
This is called "Pure Abiding." It is also called "Celestial Speech Pure Abiding." In human language, it is sometimes called "Diligent Practice" or "Nourishing Growth." It applies to both monastics and laypeople, who all undertake its cultivation. It means to purify one's body, speech, and mind, abiding in accordance with the precepts. This is practiced on the six fasting days.
此以上半月。下半月。各三日言之。上半月三日。初八。十四。十五。下半月三日。二十三日。即上半月初八日。二十九三十日。即上半月十四十五日。十齋日
This month is divided into two halves. For each half, there are three days to observe. In the first half of the month, the three days are the 8th, 14th, and 15th. In the second half of the month, the three days are the 23rd, the 29th, and the 30th. Note: The 29th and 30th correspond to the 14th and 15th of the first half. These are the Ten Fasting Days.
初一。初八。十四。十五。十八。二十三。二十四。二十八。二十九。三十。月小二十七日起。五眾
即出家五輩。一比丘。二比丘尼。三式叉摩那。四沙彌。五沙彌尼。三惡八難
三惡。即三惡道。八難者。前三即三惡道。四長壽天。壽五百劫。外道得無想定。故生其處。五北俱盧洲。六盲聾瘖瘂。七世智辯聰。謂世人邪智聰利。躭著外書。不信出世正法。八生在佛前佛後。此八者。皆不得見佛聞法。故稱為難也。輪王
Three Evil Realms refers to three lower realms of rebirth. The Eight Difficulties are: the first three being the Three Evil Realms themselves; the fourth is the Long-Life Heaven, where beings live for five hundred eons—because practitioners of other paths attain the meditation of non-perception, they are reborn there; the fifth is the Northern Continent of Uttarakuru; the sixth is being born blind, deaf, or mute; the seventh is clever worldly intelligence, meaning people whose sharp but misguided worldly wisdom makes them cling to external scriptures and reject the true teachings of liberation; the eighth is being born either before or after a Buddha appears in the world. All eight of these states are called "difficulties" because they prevent one from seeing a Buddha or hearing the Dharma. And the Wheel-Turning King.
輪王有四。金輪王。化被四洲。銀輪王。則政隔北俱盧洲。銅輪王。則除北俱盧。及西牛貨洲。鐵輪王。則唯贍部洲。此四輪王。將即大位。隨福所感。有大輪寶。浮空來應。則感有金銀銅鐵之異。故為四焉。梵王
There are four kinds of Wheel-Turning Kings. The Golden Wheel King—his influence extends to all four continents. The Silver Wheel King—his rule does not reach the Northern Continent of Kuru. The Copper Wheel King—his domain excludes the Northern Continent and the Western Continent of Cattle-Goods. The Iron Wheel King—his realm is limited to the Southern Continent of Jambudvipa. When any of these four Wheel Kings is about to ascend to great power, a magnificent wheel treasure appears, floating in the air in response to their accumulated merit. This manifests as the difference between gold, silver, copper, and iron. Thus, there are four kinds. So it is for the King of Brahma.
居色界初禪二禪中間。統小千界。四恩
Residing in the interval between the First and Second Dhyānas of the Form Realm, governing a small universe of a thousand worlds, with four kinds of kindness.
一父母恩。二眾生恩。謂無始劫來。一切眾生。輪迴六道。於多生中。互為父母故。三國王恩。四三寶恩。三寶是良福田。能令眾生出生死苦。至涅槃樂。三有
謂欲界。色界。無色界。眾生有生有死故也。六欲天
一四王天。二忉利天。三夜摩天。四兜率天。五化樂天。六他化自在天。色無色界天
色界。即四禪天。無色界。即四空天。聲聞
修四諦法。證得小乘四果。緣覺
梵名辟支佛。鬘
音曼。貫華以嚴身首也。五濁惡世
一眾生濁。謂諸眾生。不畏惡業果報。不修善法。二見濁。謂邪見增長。不修善道。三煩惱濁。謂諸眾生。多諸愛欲。貪瞋癡盛。惱亂心神。四命濁。謂人壽轉減。百歲者稀。以惡業增故。三十二十十歲。壽數長短不定。五劫濁。謂刀兵。饑饉。疾疫。三災起時。眾生更相殺害也。迦旃延
此云文飾。亦云不定。菩薩
梵語具云。菩提薩埵。今人尚略。故云菩薩。菩提。佛道也。薩埵。此云大心眾生。謂有大心入佛道也。又薩埵名成眾生。謂用佛道。成就眾生也。須陀洹
此云入流。謂預入聖人之流。是初果聖人也。四果
一須陀洹。二斯陀含。三阿那含。四阿羅漢。五辛
葱。蒜。韭。薤。興渠也。[卄/糾]亦葱之一類。切不可食也。梵志
此云淨行。如此方儒者。樗蒱
上音樞。下音蒲。博奕戲也。優婆塞
此云近事男。優婆夷。此云近事女。謂受齋戒。方能親近承事諸佛聖人也。亦云近住。謂近聖人住也。涅槃
此云圓寂。謂萬德俱圓。業障永寂。亦云不生不滅。以障寂故。故不生滅也。[卄/糾]
驕字去聲。音叫。似食蔥。而莖長。有稜。五辛中。凡中空。皆屬蔥類。或作藠。草名。出廬山。非[卄/糾]也。有云。藠亦山薤之類。非也。[卄/糾]𦵇。本草不載。以[卄/糾]屬蔥收。故不別出。藠亦不載。由無功用故也。