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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.0750a01:
T2122_.53.0750a02:
T2122_.53.0750a03: 法苑珠林卷第六十二
T2122_.53.0750a04:  *西明寺沙門釋道*世撰 
T2122_.53.0750a05: 祭祠篇第六十
T2122_.53.0750a06: 占相篇第七十
T2122_.53.0750a07: 祭祠篇此有三部
T2122_.53.0750a08:   述意部 獻佛部 祭祠部
T2122_.53.0750a09: 述意部第一
T2122_.53.0750a10: 竊聞。金玉異珍在人共寶。玄儒別義遐邇同
T2122_.53.0750a11: 遵。豈必孔生自國便欲師從。佛處遠邦有心
T2122_.53.0750a12: 捐棄。不勝事切輒陳愚亮。是非之理不敢自
T2122_.53.0750a13: 專。昔孔丘辭逝。廟千載之規摹。釋迦言往。
T2122_.53.0750a14: 寺萬代之靈塔。欲使見形剋念面像歸心。敬
T2122_.53.0750a15: 師忠主。其義一也。至如丁蘭束帶。孝事木母
T2122_.53.0750a16: 之形。無盡解瓔奉承多寶佛塔。眇尋曠古。邈
T2122_.53.0750a17: 想清塵。既種成林。於理不越。又禮經。天
T2122_.53.0750a18: 子七廟。諸侯五廟。大夫卿士各有階級。故天
T2122_.53.0750a19: 曰神。祭天於圓丘。地曰祇。祭地於方澤。人曰
T2122_.53.0750a20: 鬼。祭之於宗廟。龍鬼降雨之勞。牛畜挽犁之
T2122_.53.0750a21: 効。由或立形村足。樹像城門。豈況天上天
T2122_.53.0750a22: 下三界大師。此方他方四生慈父。威徳爲萬
T2122_.53.0750a23: 億所遵。風化爲萬靈之範。故善人迴向。若群
T2122_.53.0750a24: 流之歸溟壑。大光攝受。如兩曜之伴衆星。自
T2122_.53.0750a25: 氏遺影那竭。灰身舍利遍流祇洹遂造
T2122_.53.0750a26: 乃聖乃賢。憑茲景福。或尊或貴。冀此獲安者
T2122_.53.0750a27:
T2122_.53.0750a28: 獻佛部第二
T2122_.53.0750a29: 問曰。如七月十五日。聖教令造佛盆獻供。於
T2122_.53.0750b01: 此日中復多人客。未知此物出何賓擬。答
T2122_.53.0750b02: 曰。若有施主。通用之物。此將賓待。若無施
T2122_.53.0750b03: 主。通用之物。即須觀寺。大小官私不定。如
T2122_.53.0750b04: 似小寺。非是國造。無外獻供。復無貴勝臨時
T2122_.53.0750b05: 斟酌。隨僧豐儉出常住僧物。造食獻佛及僧。
T2122_.53.0750b06: 此亦無過。以佛通應供僧數。所以諸寺毎大
T2122_.53.0750b07: 小食時。常出佛僧兩盤。故知得用。若論布薩
T2122_.53.0750b08: 説戒。佛則不入羯磨僧數。何以故。三寶位別
T2122_.53.0750b09:
T2122_.53.0750b10: 若是國家大寺。如似長安西明慈恩等寺。除
T2122_.53.0750b11: 口分地外別有勅賜田莊。所有供給並是國
T2122_.53.0750b12: 家供養。所以毎年送盆獻供種種雜物。及輿
T2122_.53.0750b13: 盆音樂人等。并有送盆官人。來者非一。*未
T2122_.53.0750b14: 知出何等物供給人客。又官盆未至已前。佛
T2122_.53.0750b15: 前獻供雜事供養。復出何物造作。答曰。若有
T2122_.53.0750b16: 通用之物。先用此物。若無此物。復無別施。止
T2122_.53.0750b17: 得出常住僧物。看待人客及造獻食。問曰。依
T2122_.53.0750b18: 律惡比丘來尚不合與。善比丘來應與。此既
T2122_.53.0750b19: 常住僧物。何得開俗耶。答曰。如僧祇十誦律
T2122_.53.0750b20: 等。國王大臣工匠惡賊。於僧有損益者。佛
T2122_.53.0750b21: 開知事出僧物看待。並得無犯。此非俗人合
T2122_.53.0750b22: 消。但開知事。不看待者。交於佛僧有損。所以
T2122_.53.0750b23: 開看無犯。既知如是。今時國家造盆獻供。百
T2122_.53.0750b24: 官音樂。上命令送佛盆。豈得不看。若不看
T2122_.53.0750b25: 視。交被譏責。復招外笑。出家之人但求他
T2122_.53.0750b26: 物不自捨慳。俗人見近不知遠。謂言合得合
T2122_.53.0750b27: 消。焉知來報。佛知損益。所以開制隨情。問
T2122_.53.0750b28: 曰。佛前獻佛食。若用常住僧物造作者。過事
T2122_.53.0750b29: 已後定入常住僧。此事不疑。未知外有施主
T2122_.53.0750c01: 獻盆獻供種種雜事等。此屬何處。答曰。此量
T2122_.53.0750c02: 施主情有通局。若施主依經造作。元爲救存
T2122_.53.0750c03: 亡眷屬。事籍十方凡聖坐夏自恣之僧。方能
T2122_.53.0750c04: 救拔亡親。得離三塗清昇人天。所以獻佛之
T2122_.53.0750c05: 後。所有飮食餘長及生供米麫之屬等。並入
T2122_.53.0750c06: 常住僧。用以還供僧食。自外雜物錢財衣物
T2122_.53.0750c07: 等。並入夏坐。客主同分故。四分下文。夏食不
T2122_.53.0750c08: 應分。聽分夏衣及自恣衣等
T2122_.53.0750c09: 若施主局心唯獻佛食。入僧自外雜物錢財。
T2122_.53.0750c10: 或入佛入法入現前僧等。隨他施意不得違
T2122_.53.0750c11: 逆。故薩婆多論云。若施佛寶者。置爪髮塔中
T2122_.53.0750c12: 供養法身佛。以法身常在故。又婆沙論。問
T2122_.53.0750c13: 曰。佛在世時。諸供養三寶物中常受一人分。
T2122_.53.0750c14: 所以滅後偏取一分。答曰。佛在世時。色身受
T2122_.53.0750c15: 用故取一人分。滅後法身功徳勝僧故取一
T2122_.53.0750c16: 分也。若施法者分作二分。一分與經。一分與
T2122_.53.0750c17: 誦經説法人。若施法寶者。縣置塔中。供養
T2122_.53.0750c18: 理法寶故。若施僧寶者。亦著塔中。爲供養第
T2122_.53.0750c19: 一義諦僧故。若言施衆者。凡聖倶得。以言無
T2122_.53.0750c20: 當故。既知如是受施之時。善知通塞。勿令互
T2122_.53.0750c21: 用。致有乖違准此七月十五日諸俗人家各造獻食依
經救親過事以後並須送食向寺不合
T2122_.53.0750c22: 食若元造唯將獻佛不入僧
者自食無犯然乖救母之意也
又僧祇律云。供養
T2122_.53.0750c23: 佛物華多聽轉賣香燈。猶故多者。轉賣著無
T2122_.53.0750c24: 盡財中。又五百問事云。佛塔物多欲作餘佛
T2122_.53.0750c25: 事者得。施主不許者不得。又四分律云。供養
T2122_.53.0750c26: 佛塔食。治塔人得食。又善見論云。佛前獻飯。
T2122_.53.0750c27: 侍佛比丘得食。若無比丘。白衣侍佛亦得食」
T2122_.53.0750c28: 議曰。此據局者。如前所斷。若汎爾道俗設齋
T2122_.53.0750c29: 獻佛及聖僧食。施主情通唱餘食。施後還入
T2122_.53.0751a01: 施主。不勞收贖及專入侍人。法僧二物類前
T2122_.53.0751a02: 可知
T2122_.53.0751a03: 問曰。七月十五日既開道俗造盆獻供。未知
T2122_.53.0751a04: 得造寶盆種種雜珍獻佛以不。答曰並得。若
T2122_.53.0751a05: 依小盆報恩經。略無寶物。依大盆淨土經。即
T2122_.53.0751a06: 有故。十六國王聞佛説目連救母脱三劫餓
T2122_.53.0751a07: 鬼之苦生人道中母子相見。時瓶沙王即勅
T2122_.53.0751a08: 藏臣。爲吾造盆。藏臣奉勅。即以五百金盆。五
T2122_.53.0751a09: 百銀盆。五百瑠璃盆。五百硨璖盆。五百瑪
T2122_.53.0751a10: 瑙盆。五百珊瑚盆。五百琥珀盆。各各盛滿百
T2122_.53.0751a11: 一味飮食。事事如法。將來獻佛及僧。准此
T2122_.53.0751a12: 定得
T2122_.53.0751a13: 問曰。依小盆經去。佛告目連。十方衆僧。七月
T2122_.53.0751a14: 十五日自恣時。當爲七世父母及現在父母
T2122_.53.0751a15: 厄難中者具飯。百味五果汲罐盆器香油
T2122_.53.0751a16: 燭床臥衆具。盡施甘果以著盆中。供養十
T2122_.53.0751a17: 方大徳衆僧。初受盆時先安在佛塔前。衆僧
T2122_.53.0751a18: 呪願竟便自受食。不論雜華供養。今時諸寺
T2122_.53.0751a19: 有力富者。廣造雜華。或用雜寶。或用雜繒。或
T2122_.53.0751a20: 用米麫。或用諸臘。或用鉛錫。或用雜色等。
T2122_.53.0751a21: 亦有道俗貴勝譏論此事。目連爲母生在餓
T2122_.53.0751a22: 鬼。佛令設百味飮食獻佛及僧。何因將此寶
T2122_.53.0751a23: 華雜物獻之佛僧。豈得食此寶華雜色等不。
T2122_.53.0751a24: 答曰。不得以己狹劣妨他大福。故大盆經云。
T2122_.53.0751a25: 瓶沙王造五百金鉢。盛滿千色華。五百銀鉢
T2122_.53.0751a26: 盛滿千色白木香。五百瑠璃鉢盛滿千色紫
T2122_.53.0751a27: 金香。五百*硨璖鉢盛滿千色黄蓮華。五百
T2122_.53.0751a28: 馬腦鉢盛滿千色赤蓮華。五百珊瑚鉢盛滿
T2122_.53.0751a29: 千色青木香。五百琥珀鉢盛滿千色白蓮華。
T2122_.53.0751b01: 王視如法。即勅兵臣嚴駕十四萬衆。倶到祇
T2122_.53.0751b02: 桓寺禮佛奉盆及僧。以七寶盆鉢倶施與佛
T2122_.53.0751b03: 僧。受用竟。還駕歸國。七世父母超過七
T2122_.53.0751b04: 十二劫生死之罪。其次須達居士。毘舍佉母。
T2122_.53.0751b05: 二百優婆夷。波斯匿王末利夫人等。頒宣
T2122_.53.0751b06: 國内。依目連盆法爲吾造盆。各用五百紫金
T2122_.53.0751b07: 盆黄金盆。盛滿百一味飯食。後以五百紫金
T2122_.53.0751b08: 輿。五百黄金輿盛滿百一物。事事具足。遂至
T2122_.53.0751b09: 王及夫人前。見其如法。時王即以嚴駕。十八
T2122_.53.0751b10: 萬衆共至佛前。奉千金盆千金輿等竟。敬禮
T2122_.53.0751b11: 還歸。七世父母超過七十二劫生死之罪
T2122_.53.0751b12: 問曰。如前所斷。依經施主將寶盆雜華開獻
T2122_.53.0751b13: 如前。若無施主。得用常住僧物造華供養佛
T2122_.53.0751b14: 不。答曰。亦須量時觀前損益。若如小寺無多
T2122_.53.0751b15: 貴勝。復無外譏者。不合用常住僧物造作雜
T2122_.53.0751b16: 華佛前供養。僧地樹生華者。得取佛前供養。
T2122_.53.0751b17: 故十誦律云。僧園中樹華聽取供養佛塔。若
T2122_.53.0751b18: 有果者使人取供僧噉。又毘尼母論云。已處
T2122_.53.0751b19: 分地種樹得木後用治房。不須白僧。僧樹治
T2122_.53.0751b20: 塔。和僧得用。故寶印經云。若用僧物修治佛
T2122_.53.0751b21: 塔。依法取僧和合得用。不和合者勸俗
T2122_.53.0751b22: 治。又薩婆多論云。四方僧地不和合者。不得
T2122_.53.0751b23: 作佛塔爲佛種華果。若僧中分得者。聽隨意
T2122_.53.0751b24: 供養。若華多無限者。隨用供養。又寶印經云。
T2122_.53.0751b25: 欲興寺舍供養者。所施之物付囑僧已。不復
T2122_.53.0751b26: 更得干預。若其本主還取錢財用者。並須七
T2122_.53.0751b27: 倍還償。若有新立寺時。比丘啓白衆僧。其寺
T2122_.53.0751b28: 内種植所有華果獻佛。枝葉子實與現前僧
T2122_.53.0751b29: 食。并施一切衆生。若不爾者。無問道俗。食
T2122_.53.0751c01: 者得罪。議曰。既知三寶各別不得互用。初立
T2122_.53.0751c02: 寺時佛院僧院各須位別。如似大寺別造佛
T2122_.53.0751c03: 塔。四周廓内所有華果。得此物者並屬
T2122_.53.0751c04: 塔用。*空*廓以外即屬僧用。故十誦律云。佛
T2122_.53.0751c05: 聽僧坊佛圖得畜使人及象馬牛羊等。各有
T2122_.53.0751c06: 所屬不得互用。又寶梁寶印經云。佛法二物
T2122_.53.0751c07: 不得互用。由無與佛法物作主。復無可諮白
T2122_.53.0751c08: 不同僧物。常住招提互有所須。營事比丘和
T2122_.53.0751c09: 僧索欲。行籌和合者得用。又薩婆多論云。
T2122_.53.0751c10: 寺舍若經荒餓。三寶園田無有分別可問處
T2122_.53.0751c11: 者。若僧和合隨意處分。若屬塔永用塔功力
T2122_.53.0751c12: 者。僧用得重罪。若功力由僧者。當籌量多少。
T2122_.53.0751c13: 僧取用之。莫令過限。則得重罪。上來所列小
T2122_.53.0751c14: 寺無外譏損。即須依前所斷。若如今時。或有
T2122_.53.0751c15: 大寺國家營造。別有供給。并有勅賜田莊。官
T2122_.53.0751c16: 人貴勝日多來往。既無通用之物。豈得不看。
T2122_.53.0751c17: 復如七月十五日。佛殿前獻供。豈得單罄。若
T2122_.53.0751c18: 不廣造飯食華果獻佛。唯加少多。常食獻佛
T2122_.53.0751c19: 得不。儻有在上察訪被俗譏論。道僧慳悋不
T2122_.53.0751c20: 如白衣。非直不敬於佛亦不懼在上一朝被
T2122_.53.0751c21: 責。豈得椎注僧物不合將獻佛。既知如是。
T2122_.53.0751c22: 若無通用之物。止得用常住僧物。種種造作
T2122_.53.0751c23: 華果百味飮食獻佛。令他俗人生善滅惡。此
T2122_.53.0751c24: 亦無損。雖用僧物不能救別人存亡眷。屬且
T2122_.53.0751c25: 免被俗譏謗之罪。如五分律云。俗人入寺値
T2122_.53.0751c26: 僧食。僧不供給被俗譏謗。佛開聽與。既許開
T2122_.53.0751c27: 與惡器盛與亦被俗瞋。佛言。開與好器。此並
T2122_.53.0751c28: 由知事摩摩帝等。臨時斟酌。進不合宜。即
T2122_.53.0751c29: 稱聖意。不得雷同一向固執。故五分律云。雖
T2122_.53.0752a01: 是我語。於餘方不清淨者。不行無過。雖非我
T2122_.53.0752a02: 語。於餘方清淨者。不得不行此言商
何事不
T2122_.53.0752a03: 又佛説除災患經云。爾時維耶離國。沴氣
T2122_.53.0752a04: 疾病死亡無數。無所歸趣。國王大臣集會
T2122_.53.0752a05: 博議。國遭災患非邪所摧。疫火所燒死亡無
T2122_.53.0752a06: 數。當以何宜以除災害。或有議言。當於諸城
T2122_.53.0752a07: 門設祠祀壇。或有議言。當於城中四衢路頭
T2122_.53.0752a08: 立大祠祀禳却災氣。時衆會中有一長者。名
T2122_.53.0752a09: 曰彈尼晋言
才明
奉佛五戒修行十善。議曰。唯聽
T2122_.53.0752a10: 所言國遭災患死亡無數。如仁等議害生
T2122_.53.0752a11: 命。豈得然乎。以先世時所行不善。今遭斯厄。
T2122_.53.0752a12: 當設方便以善禳惡永與苦別。如何反倒行
T2122_.53.0752a13: 害求安。長夜受苦無有出期。時諸大會問才
T2122_.53.0752a14: 明曰。當設何宜。才明對曰。世有大千天人之
T2122_.53.0752a15: 師。一切覆護慈愍衆生。號名爲佛。獨歩三界。
T2122_.53.0752a16: 若能降致光臨國者。災害可除。人畜安泰。
T2122_.53.0752a17: 大衆聞之莫不稱善。如仁所言。甚成大快。佛
T2122_.53.0752a18: 在王舍阿闍世國。與吾國相嫌。豈當聽來。才
T2122_.53.0752a19: 明曰。佛興出世志存救苦。猶如虚空無所罣
T2122_.53.0752a20: 礙。亦如日光莫不蒙育。佛憐國厄必來無疑。
T2122_.53.0752a21: 但遣重貢。辭謝闍王。而得和協。國王大臣皆
T2122_.53.0752a22: 同意言。唯清信士長者才明。是佛弟子可以
T2122_.53.0752a23: 爲使。爾時才明受使欲往。大衆皆起向佛方
T2122_.53.0752a24: 面。叉手長跪五體投地。以頂禮佛。於是才明
T2122_.53.0752a25: 受命爲使。詣王舍城通書啓貢。具陳來意。王
T2122_.53.0752a26: 告才明。可詣佛所宣遺國命。於是才明辭詣
T2122_.53.0752a27: 竹林。行到精舍見佛世尊。盡虔禮敬具申請
T2122_.53.0752a28: 意。時佛默然許其所請。才明見佛受請歡喜
T2122_.53.0752a29: 無量。時王舍國境一切神祇天龍鬼神。知佛
T2122_.53.0752b01: 受請當詣他國。莫不騷動慘然不悦。於是闍
T2122_.53.0752b02: 王與群臣一切大衆數億千人。五體投地。自
T2122_.53.0752b03: 歸悔過。垂泣送佛。佛現神變到維耶離。擧國
T2122_.53.0752b04: 人民五體作禮。自投佛足歸命三寶。香華伎
T2122_.53.0752b05: 樂繒蓋幢幡奉迎世尊。香華覆地。尋路供養。
T2122_.53.0752b06: 日日不絶。至于國城。佛與聖衆天龍鬼神。住
T2122_.53.0752b07: 于城門。以金色臂徳相之手。觸城門閫。以梵
T2122_.53.0752b08: 清淨八種之聲。而説偈言
T2122_.53.0752b09:     諸有衆生類 在土界中者
T2122_.53.0752b10:     行住於地上 及虚空中者
T2122_.53.0752b11:     慈愛於衆生 令各安休息
T2122_.53.0752b12:     晝夜勤專精 奉向衆善法
T2122_.53.0752b13: 説此偈已。地即爲之六反大動。佛便入城。空
T2122_.53.0752b14: 中鬼神升空退散。地行鬼神諍門競出。城
T2122_.53.0752b15: 門不容各各奔突。崩城而出。於時城中諸有
T2122_.53.0752b16: 不淨。厠穢臭惡下沈入地。高卑相從溝坑皆
T2122_.53.0752b17: 平。盲視聾聽。瘂語躄行。狂者得正。病者除
T2122_.53.0752b18: 愈。象馬牛畜。悲鳴相和。箜篌樂器。不鼓自
T2122_.53.0752b19: 鳴。宮商調和。婦女珠環相&MT05555;妙響。器物瓨
T2122_.53.0752b20: 甖自然有聲。柔軟清和暢妙法音。地中伏藏
T2122_.53.0752b21: 自然發出。一切衆生如遭熱渇得清涼水。服
T2122_.53.0752b22: 飮澡浴泰然蘇息。擧衆病除皆得解脱。亦復
T2122_.53.0752b23: 如是。述曰。當知諸佛神力不可思議。衆生業
T2122_.53.0752b24: 力亦不可思議。故莊嚴論云。若有善業。自
T2122_.53.0752b25: 然力故。受好業報。雖有國王黨援之力。不
T2122_.53.0752b26: 業力所獲果報。我昔曾聞。有一貧人作是思
T2122_.53.0752b27: 惟。當詣天祀求於現世饒益財寶。作是念已
T2122_.53.0752b28: 語其弟言。汝可勤作田好爲生計。勿令家中
T2122_.53.0752b29: 有所乏短。便將其弟往至田中。此處可種胡
T2122_.53.0752c01: 麻。此處可種大小麥。此處可種禾大小豆等。
T2122_.53.0752c02: 示彼種處已向天祀中爲祀弟子作天齋會。
T2122_.53.0752c03: 香華供養香泥塗地。晝夜禮拜求恩請福。悕
T2122_.53.0752c04: 望現世増益財産。爾時天神作是思惟。觀彼
T2122_.53.0752c05: 貧人於先世中頗有布施功徳因縁不。若少
T2122_.53.0752c06: 有縁當設方便使有饒益。觀彼人已了無布
T2122_.53.0752c07: 施少許因縁。復作是念。彼人既無因縁。而今
T2122_.53.0752c08: 精勤求請於我。徒作勤苦將無有益。復當怨
T2122_.53.0752c09: 我。便化爲弟。來向*祀中。時兄語言。汝何所
T2122_.53.0752c10: 種來復何爲。化弟白言。我亦欲來求請天神。
T2122_.53.0752c11: 使神歡喜求索衣食。我雖不種以天神力。田
T2122_.53.0752c12: 中穀麥自然足得。兄責弟言。何有田中不下
T2122_.53.0752c13: 種子望有收獲。無有是事。即説偈言
T2122_.53.0752c14:     四海大地内 及以一切處
T2122_.53.0752c15:     何有不下種 而護果實者
T2122_.53.0752c16: 爾時化弟諮其兄言。世間乃有不下種子不
T2122_.53.0752c17: 得果耶。兄答弟言。實爾不種無果。時彼天神
T2122_.53.0752c18: 還復本形。即説偈言
T2122_.53.0752c19:     汝今自説言 不種無果實
T2122_.53.0752c20:     先身無施因 云何今獲果
T2122_.53.0752c21:     汝今察辛苦 斷食供養我
T2122_.53.0752c22:     徒自作勤苦 又復擾惱我
T2122_.53.0752c23:     何由能使汝 現有饒益事
T2122_.53.0752c24:     若欲得財寶 妻子及眷屬
T2122_.53.0752c25:     應當淨身口 而作布施業
T2122_.53.0752c26:     不種獲福利 日月及星宿
T2122_.53.0752c27:     不應照世界 以照世間故
T2122_.53.0752c28:     當知由業故 天上諸天中
T2122_.53.0752c29:     亦各有差別 福力威徳盛
T2122_.53.0753a01:     福少尠威徳 是故知世間
T2122_.53.0753a02:     一切皆由業 布施得財富
T2122_.53.0753a03:     持戒生天上 若無布施縁
T2122_.53.0753a04:     威徳劫損滅 定慧得解脱
T2122_.53.0753a05:     此三所獲報 十力之所説
T2122_.53.0753a06:     此種皆是因 不應擾亂我
T2122_.53.0753a07:     是故應修業 以求將來果
T2122_.53.0753a08: 又長阿含經云。一切人民所居舍宅。皆有鬼
T2122_.53.0753a09: 神無有空者。街衖道陌屠膾市肆。及諸山塚。
T2122_.53.0753a10: 皆有鬼神無有空處。凡諸鬼神皆隨所依。即
T2122_.53.0753a11: 以爲名。若人初生皆有鬼神隨逐擁護。若人
T2122_.53.0753a12: 欲死鬼收精氣。行十惡人。若百若千。共一神
T2122_.53.0753a13: 護。行十善者。猶如國王以百千人而侍衞
T2122_.53.0753a14: 之。又十方譬喩經云。天上天下鬼神知人壽
T2122_.53.0753a15: 命罪福。當至未至。不能活人。不能殺人。不能
T2122_.53.0753a16: 使人富貴貧賤。但欲使人作惡犯殺。因人衰
T2122_.53.0753a17: 耗而往亂之。語其禍福。令人向欲得設祠祀
T2122_.53.0753a18: 故知空祭鬼神欲求
現福難可得力也
又普曜經。於時迦葉。以
T2122_.53.0753a19: 偈報佛
T2122_.53.0753a20:     自念祠祀來 已歴八十年
T2122_.53.0753a21:     奉風水火神 日月諸山川
T2122_.53.0753a22:     夙夜不懈廢 心中無他念
T2122_.53.0753a23:     至竟無所獲 値佛乃安寧
T2122_.53.0753a24: 又雜寶藏經云。昔日有一婆羅門。事廟室天
T2122_.53.0753a25: 晝夜奉事。天即問言。汝求何等。婆羅門言。我
T2122_.53.0753a26: 今求作此天祀主。天言。彼有群牛。汝問最前
T2122_.53.0753a27: 行者。即如天語。往問彼牛。汝今何似爲苦爲
T2122_.53.0753a28: 樂。牛即答言。極爲大苦。刺刺兩肋。柴戻脊
T2122_.53.0753a29: 破。駕挽車載。重無休息。時復問言。汝以何縁
T2122_.53.0753b01: 受是牛形。牛答之言。我是天祀主。自恣極意
T2122_.53.0753b02: 用天祀物。命終作牛。受是苦惱。聞是語已即
T2122_.53.0753b03: 還天所。天即問言。汝今欲得作天祀主不。婆
T2122_.53.0753b04: 羅門言。我覩此事實不敢作。天言。人行善惡
T2122_.53.0753b05: 自得其報。婆羅門悔過。即修諸善改往前惡。
T2122_.53.0753b06: 又雜寶藏經云。昔有老公其家巨富。而此老
T2122_.53.0753b07: 公思得肉食。詭作方便指田頭樹。語諸子言。
T2122_.53.0753b08: 令我家業所以諧富。由此樹神恩福故爾。今
T2122_.53.0753b09: 日汝等宜可群中取羊以用祭祀。時諸子等
T2122_.53.0753b10: 承父教勅。尋即殺羊祷賽此樹。即於樹下立
T2122_.53.0753b11: 天*祀舍。其父後時壽盡命終。行業所追還生
T2122_.53.0753b12: 己家羊群之中。時値諸子欲祠樹神。便取一
T2122_.53.0753b13: 羊。遇得其父。將欲殺之。羊便咽咽笑而言
T2122_.53.0753b14: 曰。而此樹者有何神靈。我於往時爲思肉故。
T2122_.53.0753b15: 妄使汝祀。皆共汝等同食此肉。今償殃罪。獨
T2122_.53.0753b16: 先當之。時有羅漢過到乞食。見其亡父受於
T2122_.53.0753b17: 羊身。即借主人道眼令自觀察。乃知是父心
T2122_.53.0753b18: 懷懊惱。即壞樹神悔過修福。不復殺生
T2122_.53.0753b19: 祭祠部第三
T2122_.53.0753b20: 如優婆塞戒經云。佛言。或有説言。子修善法
T2122_.53.0753b21: 父作不善。因子修善令父不墮三惡道者。是
T2122_.53.0753b22: 義不然何以故。身口意業各別異故。若父喪
T2122_.53.0753b23: 已墮餓鬼中。子爲追福。當知即得若生天中。
T2122_.53.0753b24: 都不思念人中之物。何以故。天上成就勝妙
T2122_.53.0753b25: 寶故。若入地獄受諸苦惱。不暇思念。是故不
T2122_.53.0753b26: 得。畜生人中亦復如是。若謂餓鬼何縁獨得。
T2122_.53.0753b27: 以其本有愛貪慳悋故墮餓鬼。既爲餓鬼常
T2122_.53.0753b28: 悔本過。思念欲得。是故得之。若所爲者。生餘
T2122_.53.0753b29: 道中。其餘眷屬。墮餓鬼者。皆悉得之。是故智
T2122_.53.0753c01: 者。應爲餓鬼勸作福徳
T2122_.53.0753c02: 若有祠祀誰是受者。隨其祠處而爲受者。若
T2122_.53.0753c03: 近樹林則樹神受。舍河泉井上林阜亦
T2122_.53.0753c04: 復如是。是人祀已亦得福徳。何以故。令彼受
T2122_.53.0753c05: 者生喜心故。是祀福徳能護身財。若説殺生
T2122_.53.0753c06: 祠祀得福。是義不然。何以故。不見世人種伊
T2122_.53.0753c07: 蘭子生旃檀樹。斷衆生命而得福徳。若欲祠
T2122_.53.0753c08: 者。當用香華乳酪酥果。爲亡追福則有三
T2122_.53.0753c09: 時。春時正月。夏時五月。秋時九月
T2122_.53.0753c10: 若以房舍臥具湯藥園林池井牛羊象馬種種
T2122_.53.0753c11: 資生。布施於他。施已命終。是人福徳隨所施
T2122_.53.0753c12: 物。住用久近。福徳常生。是福追人如影隨
T2122_.53.0753c13: 形。或有説言。終已便失。是義不然。何以故。
T2122_.53.0753c14: 物壞不用二時中失。非命盡失。若出家人効
T2122_.53.0753c15: 在家人。歳節之日棄飮食者。隨世法故非眞
T2122_.53.0753c16: 實也。亦信世法出世法故。若能隨家所有好
T2122_.53.0753c17: 惡。常樂施者。名一切施。若以身分及以妻子。
T2122_.53.0753c18: 所重之物施於人者。是則名爲不思議施
T2122_.53.0753c19: 又正法念經云。若爲亡人修行布施。生鬼道
T2122_.53.0753c20: 者鬼容得福。以鬼知悔前身慳貪。故爲施。時
T2122_.53.0753c21: 彼則歡喜。若生餘道多無得力。如得生天純
T2122_.53.0753c22: 受樂報。不悔本因無心思福。故經云。若生天
T2122_.53.0753c23: 中都不思念人中之物。何以故。天上成就勝
T2122_.53.0753c24: 妙寶故。若入地獄受諸苦惱。不暇思念。畜生
T2122_.53.0753c25: 亦爾
T2122_.53.0753c26: 故娑沙論。爲餓鬼作福。鬼得飮食。亦増益
T2122_.53.0753c27: 身。臭者得香。惡色得好色。又經云。如諸鬼
T2122_.53.0753c28: 等。所食不同。或膿或糞。得是施已一切變成
T2122_.53.0753c29: 上妙色味。若鬼異處受生。親爲施時。彼鬼業
T2122_.53.0754a01: 力。遙知生喜。若還在家受苦報者。親爲施者。
T2122_.53.0754a02: 鬼自親見生喜
T2122_.53.0754a03: 又婆沙論云。有人不如法求財及其得時。以
T2122_.53.0754a04: 慳惜故。於己眷屬尚無心與。況復餘人。以無
T2122_.53.0754a05: 施心故。身壞命終墮餓鬼中。若在本舍邊不
T2122_.53.0754a06: 淨糞穢厠溷中住。諸親里等生苦惱心。作如
T2122_.53.0754a07: 是念。彼積聚財物自不受用。又不施人。以苦
T2122_.53.0754a08: 惱故欲施其食。請諸眷屬親友知識沙門婆
T2122_.53.0754a09: 羅門施其飮食。爾時餓鬼親自見之。於眷屬
T2122_.53.0754a10: 財物生已有想。作如是念。如此財物我所積
T2122_.53.0754a11: 聚。今施與人心大歡喜。於福田所生信敬心
T2122_.53.0754a12: 若生餘道多不得力。縱令亡人不得此福。故
T2122_.53.0754a13: 爲修善自得大利。如似起慈自常獲福
T2122_.53.0754a14: 又智度論云。如慈心念諸衆生令得快樂。衆
T2122_.53.0754a15: 生雖無所得念者。大得其福。若不樂施。縱生
T2122_.53.0754a16: 天得聖還乏衣食。故優婆塞戒經云。持戒雖
T2122_.53.0754a17: 得羅漢不遮飢苦。生天不得上食瓔珞。若樂
T2122_.53.0754a18: 行施。雖墮鬼畜常飽無乏
T2122_.53.0754a19: 又未曾有經云。有王白佛言。我父先王奉事
T2122_.53.0754a20: 外道。常行布施求梵天福。如斯功徳生何天
T2122_.53.0754a21: 耶。佛告王曰。前王果報今在地獄。所以者何
T2122_.53.0754a22: 不値善時。不遇善友。無善方便。雖修功徳不
T2122_.53.0754a23: 得免罪。布施之功不忘失也。候罪畢時方當
T2122_.53.0754a24: 受福。當知修福不與罪合。先帝大王有五
T2122_.53.0754a25: 種惡業生地獄中。一者傲慢妬弊。事無麁細。
T2122_.53.0754a26: 便起鞭罰不忍辱故。二者貪受寶貨。斷事不
T2122_.53.0754a27: 平。致令天下懷怨恨故。三者游獵嬉戲。苦困
T2122_.53.0754a28: 人民。害衆生所愛命故。四者耽著女色。得新
T2122_.53.0754a29: 厭舊。撫接不平致怨恨故。五者破戒。以此
T2122_.53.0754b01: 文證故知事邪修福。善惡常別。苦樂兩報
T2122_.53.0754b02: 不相雜亂。何況利根多聞。正信三寶而招苦
T2122_.53.0754b03: 報。又惟無三昧經云。佛告阿難。善男子。人求
T2122_.53.0754b04: 道安禪先當斷念。人生世間所以不得道者。
T2122_.53.0754b05: 但坐思想穢念多故。一念來一念去。一日一
T2122_.53.0754b06: 宿有八億四千萬念。念念不息。一善念者。亦
T2122_.53.0754b07: 得善果報。一惡念者。亦得惡果報如響應聲。
T2122_.53.0754b08: 如影隨形。是故善惡罪福各別
T2122_.53.0754b09: 又中阿含經云。若爲死人布施祭祀者。若生
T2122_.53.0754b10: 入餓鬼中者得食。除餘趣不得。由各有活命
T2122_.53.0754b11: 食故。若親族不生中者。但施自得其福。乃至
T2122_.53.0754b12: 施主生六趣中。施福常隨。以持戒故。雖得人
T2122_.53.0754b13: 身必須餘福助報也。往生經云。亡後作福。死
T2122_.53.0754b14: 者七分獲一。餘者屬現造者
T2122_.53.0754b15: 又灌頂經云。阿難問佛言。若人命終送著山
T2122_.53.0754b16: 野造立墳塔。是人精魂在中以不。佛言。亦在
T2122_.53.0754b17: 亦不在。若人生時不造善根不識三寶。而不
T2122_.53.0754b18: 爲惡。無善受福。無惡受殃。無善知識。爲其修
T2122_.53.0754b19: 福。是以精魂在塚塔中未有去處。是故言在。
T2122_.53.0754b20: 或其前生在世之時。大修福善精勤行道。或
T2122_.53.0754b21: 生天上三十三天。在中受福。或生人間豪姓
T2122_.53.0754b22: 之家。到處自然隨意所生。又不在者。或其前
T2122_.53.0754b23: 生在世之時。殺生祷祝不信眞正。邪命自
T2122_.53.0754b24: 活諂僞欺人。墮在餓鬼畜生之中。備受衆苦。
T2122_.53.0754b25: 經歴地獄。故言不在塚塔中也。或不在者。或
T2122_.53.0754b26: 是五穀之骨未朽爛時。故有微靈。骨若靡爛。
T2122_.53.0754b27: 此靈即滅。無有氣勢。亦不能爲人作諸禍福。
T2122_.53.0754b28: 靈未滅時。或是郷親。命終之人在世無福。又
T2122_.53.0754b29: 行邪諂應墮鬼神。或爲樹木雜物之精。無天
T2122_.53.0754c01: 福可受。地獄不攝。縱捨世間浮游人村。既
T2122_.53.0754c02: 其無食。恐動於人。作諸變怪扇動人心。或有
T2122_.53.0754c03: 妖魅邪師以倚爲福。覓諸福祐。欲得長生。
T2122_.53.0754c04: 愚癡邪見殺生祠祀。死入地獄餓鬼畜生。無
T2122_.53.0754c05: 有出時。可不愼之。又若人臨終之日。當爲燒
T2122_.53.0754c06: 香然燈續明。於塔寺中表刹之上。懸命過幡。
T2122_.53.0754c07: 轉讀尊經。竟三七日。所以然者。命終之人在
T2122_.53.0754c08: 中陰中。身如小兒罪福未定。應爲修福。願亡
T2122_.53.0754c09: 者生神使生十方無量刹土。承此功徳必得
T2122_.53.0754c10: 往生。亡者在世。若有罪愆應墮八難。以幡燈
T2122_.53.0754c11: 功徳必得解脱。若有善願。應生父母在於異
T2122_.53.0754c12: 方不得疾生。以幡燈功徳皆得疾生。無復留
T2122_.53.0754c13: 難。若得生已當爲人作福徳之子。不爲邪鬼
T2122_.53.0754c14: 之所得便。種族豪強。是故應修福善幡燈功
T2122_.53.0754c15: 徳。又若四輩男女。若臨終時。若已命過。是其
T2122_.53.0754c16: 亡日造作黄幡懸著刹上。使獲福徳離八難
T2122_.53.0754c17: 苦。得生十方諸佛淨土。幡蓋供養。隨心所願。
T2122_.53.0754c18: 至成菩提。幡隨風轉。破散都盡。至成微塵。
T2122_.53.0754c19: 風吹微塵。其福無量。幡一轉時。轉輪王位。乃
T2122_.53.0754c20: 至成塵小王之位。其報無量。燈四十九照諸
T2122_.53.0754c21: 幽冥。苦痛衆生蒙此光明。皆得相見。縁此福
T2122_.53.0754c22: 徳。拔彼衆生。悉得休息
T2122_.53.0754c23: 又淨度三昧經云。八王日諸天帝釋鎭臣三
T2122_.53.0754c24: 十二人四鎭大王司命司録伍羅大王八王
T2122_.53.0754c25: 使者。盡出四布覆行。復値四王十五日三十
T2122_.53.0754c26: 日所奏。案挍人民立行善惡。地獄王亦遣輔
T2122_.53.0754c27: 臣小王。同時倶出。有罪即記。前齋八王日犯
T2122_.53.0754c28: 過。福強有救。安隱無他用福原赦。到後齋日
T2122_.53.0754c29: 重犯罪數。多者減壽。條名剋死。歳月日時關
T2122_.53.0755a01: 下地獄。地獄承文書。即遣獄鬼持名録名。獄
T2122_.53.0755a02: 鬼無慈死日未到。強摧作惡令命促盡。福多
T2122_.53.0755a03: 者増壽益算。天遣善神營護其身。移下地獄
T2122_.53.0755a04: 拔除罪名。除死定生後生天上
T2122_.53.0755a05: 又觀佛三昧經云。爾時曠野鬼神白佛言。我
T2122_.53.0755a06: *常噉人。今者不殺。當食何物。佛勅鬼王。汝
T2122_.53.0755a07: 但不殺。我勅弟子常施汝食。乃至法滅。以我
T2122_.53.0755a08: 力故令汝飽滿。鬼王聞喜。受佛五戒。涅槃
T2122_.53.0755a09: 經。亦制諸聲聞弟子。出衆生食濟曠野鬼
T2122_.53.0755a10: 神。又智度論云。鬼神得人少許飮食。即能變
T2122_.53.0755a11: 使多*令得充足
T2122_.53.0755a12: 又譬喩經云。佛與阿難。到河邊行見五百餓
T2122_.53.0755a13: 鬼歌吟而行。復見數百好人啼哭而過。阿難
T2122_.53.0755a14: 問佛。鬼何以歌舞。人何以啼哭。佛答阿難。餓
T2122_.53.0755a15: 鬼家兒子親屬。爲其作福行得解脱。是以歌
T2122_.53.0755a16: 舞好人家兒子親屬。唯爲殺害無有與作福
T2122_.53.0755a17: 徳之者。後大火逼之。是以啼哭也
T2122_.53.0755a18: 又宿願果報經云。昔有婆羅門夫婦二人。無
T2122_.53.0755a19: 有兒子。財富無數。臨壽終時自相謂言。各當
T2122_.53.0755a20: 呑錢以爲資糧。其國俗法死者不埋。但著樹
T2122_.53.0755a21: 下。各呑五十金錢。身爛錢出。國中有一賢者。
T2122_.53.0755a22: 行見愍之。然流涙傷其慳貪。取爲設福。請
T2122_.53.0755a23: 佛及僧盡心供辦。&T016254;飯佛前稱名呪願。時慳
T2122_.53.0755a24: 夫婦受餓鬼苦。即生天上。爲請四輩。時生天
T2122_.53.0755a25: 者。即得天眼知爲作福。從天來下但作年少
T2122_.53.0755a26: 佐助檀越。佛言。此厨間年少是眞檀越。佛爲
T2122_.53.0755a27: 説法即得道迹。賢者亦得道迹。衆僧歡喜皆
T2122_.53.0755a28: 得生天
T2122_.53.0755a29: 又百喩經云。昔有賈客欲入大海。要須導師。
T2122_.53.0755b01: 即共求覓得一導師。相將發引至曠野中。有
T2122_.53.0755b02: 一天祀。當須人祀。然後得過。於是衆賈共
T2122_.53.0755b03: 思量言。我等盡親如何可殺。唯此導師中用
T2122_.53.0755b04: 祀天。即殺導師。以用祭祀。祀天已竟。迷失
T2122_.53.0755b05: 道路。不知所趣。窮困死盡。一切世人。亦復如
T2122_.53.0755b06: 是。欲入法海取其珍寶。當修善行以爲導師。
T2122_.53.0755b07: 毀破善行。生死曠路。永無出期。經歴三塗。受
T2122_.53.0755b08: 苦長遠。如彼商賈將入大海殺其導者。迷失
T2122_.53.0755b09: 津濟終致困死
T2122_.53.0755b10: 頌曰
T2122_.53.0755b11:     神鬼難測 潜來密往 授以福基
T2122_.53.0755b12:     薦以歆饗 兼祭幽塗 冀免飢想
T2122_.53.0755b13:     凡聖等祠 福祚無爽
T2122_.53.0755b14: 感應縁略引一
十三驗
T2122_.53.0755b15:   益州西南有石室廟神
T2122_.53.0755b16: 故廬陵太守龐企螻蛄神
T2122_.53.0755b17: 偓佺槐山菜藥父神
T2122_.53.0755b18: 殷大夫彭祖仙室有虎神
T2122_.53.0755b19: 漢蒋子文死爲鍾山下神
T2122_.53.0755b20: 漢會稽郢縣女呉望子感神
T2122_.53.0755b21: 晋巴丘縣有巫師感神
T2122_.53.0755b22: 晋夏侯玄爲司馬景王殺
T2122_.53.0755b23: 晋居士張應改俗祠事佛有*徴
T2122_.53.0755b24: 宋陳安居廢祀神事佛有*徴
T2122_.53.0755b25: 宋齊僧欽精勤奉佛有徴
T2122_.53.0755b26: 梁沙門釋僧融有俗施廟有徴
T2122_.53.0755b27: 唐倪買得妻皇甫氏暴死有徴
T2122_.53.0755b28: 益州之西雲南之有祠神。剋山石爲室。下有
T2122_.53.0755b29: 民奉祠之。自稱黄石。國言此神張良所受黄
T2122_.53.0755c01: 石之靈也。清淨不烹殺。諸有祈祷者。持百
T2122_.53.0755c02: 張紙一雙筆一丸墨。置石室中而前請乞。先
T2122_.53.0755c03: 聞石室中有聲須臾問來人何欲。所言便具
T2122_.53.0755c04: 語吉凶。不見其形。至今如此
T2122_.53.0755c05: *故廬陵太守太原龐仚。字子及。自説其遠祖
T2122_.53.0755c06: 不知幾何世也。坐事繋獄而非其罪。不堪拷
T2122_.53.0755c07: 掠自誣服之。及獄將上。有螻蛄蟲行其左
T2122_.53.0755c08: 右。其祖乃謂螻蛄曰。使爾有神能活我死。不
T2122_.53.0755c09: 當善乎。因投飯與之。螻蛄食飯盡去。有
T2122_.53.0755c10: 復來形體稍大。意毎異之。乃復與食。如此去
T2122_.53.0755c11: 來至數十日間。其大如豚。及意報當行刑。
T2122_.53.0755c12: 螻蛄夜掘壁根爲大孔。乃破械從之出去。久
T2122_.53.0755c13: 時遇赦得活。於是龐氏世世常以四節。祠祀
T2122_.53.0755c14: 螻蛄於都衢處。後世稍怠。不能復特爲饌。乃
T2122_.53.0755c15: 投祭祀之餘以祠之。至今猶爾
T2122_.53.0755c16: 偓佺者。槐山*菜藥父也。好食松實。形體毛
T2122_.53.0755c17: 長七寸。兩目更方。能飛行逮走馬。以松子遺
T2122_.53.0755c18: 堯。堯不服也。時受服者。皆三百
T2122_.53.0755c19: 彭祖者。殷時大夫也。歴夏而至商末號七
T2122_.53.0755c20: 百。常食桂芝。歴陽有彭祖仙室。前世云。祷請
T2122_.53.0755c21: 風雲莫不輒應。常有兩虎在祠左右。今日祠
T2122_.53.0755c22: 之訖。地則有兩虎跡右四事出
搜神
T2122_.53.0755c23: 漢蒋子文者。廣陵人。嗜酒好色跳踉。常自
T2122_.53.0755c24: 青骨死當爲神。漢末爲秣陵尉逐賊至鍾
T2122_.53.0755c25: 山下。賊撃傷額。曰解綬縛之。有頃遂死。及
T2122_.53.0755c26: 呉先生之初。其故吏見文於道頭。乘白馬執
T2122_.53.0755c27: 白羽侍從如平生。見者驚走。文追之謂曰。我
T2122_.53.0755c28: 當爲此土神。以福爾下民耳。宣告百姓爲我
T2122_.53.0755c29: 立祠。不爾將有大咎。是歳夏大疫。百姓輒恐
T2122_.53.0756a01: 動。頗有竊伺之者矣。文又啓孫氏。官宜爲
T2122_.53.0756a02: 吾立祠。不爾將使蟲入耳爲災。俄有小蟲如
T2122_.53.0756a03: 麁虻入耳皆死。醫不能治。百姓逾恐。孫主未
T2122_.53.0756a04: 之信也。又下巫呪。若不祀我。將又以火吏
T2122_.53.0756a05: 爲災。是歳火災大發。一日數十處。火及公宮。
T2122_.53.0756a06: 縣主患之。議者以爲。鬼有所歸乃不爲沴。
T2122_.53.0756a07: 宜有以禁之。於是使者。封子文爲中都侯。
T2122_.53.0756a08: 次弟子緒爲長水校尉。皆加印綬爲立廟堂。
T2122_.53.0756a09: 轉號鍾山。以表其靈。今建康東北蒋山是
T2122_.53.0756a10: 也。自是災*沴止息。百姓遂大事之右此一驗
出搜神記
T2122_.53.0756a11: 漢會稽郢縣東野有一女子。姓呉字望子。年
T2122_.53.0756a12: 十六。姿容可愛。其郷里有鼓舞解事者。要之
T2122_.53.0756a13: 便往。縁塘行。半路忽見一貴人。端正非常人
T2122_.53.0756a14: 船。手力十餘皆整頓。令人問望子。今欲
T2122_.53.0756a15: 何之。其具以事對。貴人云。我今正往彼。便可
T2122_.53.0756a16: 入船共去。望子辭不敢。忽然不見。望子既到
T2122_.53.0756a17: 跪拜神坐。見向船中貴人儼然端坐。即蒋侯
T2122_.53.0756a18: 像也。問望子來何遲。因擲兩橘與之。數數
T2122_.53.0756a19: 現形遂降情好。望子心有所欲。輒空中下之。
T2122_.53.0756a20: 曾思噉鱠。一雙鮮鯉應心而至。望子芳香流
T2122_.53.0756a21: 聞數里。頗有神驗。一邑共奉事。經歴三年。望
T2122_.53.0756a22: 子忽生外意。便絶往來右此一驗出
續搜神記
T2122_.53.0756a23: 晋巴丘縣有巫師舒禮。晋永昌元年病死。土
T2122_.53.0756a24: 地神將送詣太山。俗人謂巫師爲道路人。過
T2122_.53.0756a25: 福舍門前。土地神問吏。此是何等舍。門吏曰。
T2122_.53.0756a26: 道人舍。土地神曰。是人亦是道人。便以相付
T2122_.53.0756a27: 禮入門。見數千間瓦屋。皆懸竹簾。自然床
T2122_.53.0756a28: 榻男女異處。有誦經者。唄偈者。自然飮食
T2122_.53.0756a29: 者。快樂不可言。禮文書名已至太山門。而又
T2122_.53.0756b01: 身不至到。推土地神。神云。道見數千間瓦屋。
T2122_.53.0756b02: 問吏言。是道人即以付之。於是遣神更録
T2122_.53.0756b03: 取禮觀未遍。見有一人八手四眼捉金杵逐
T2122_.53.0756b04: 欲撞之。便悑走還出門。神已在門迎。捉送
T2122_.53.0756b05: 太山。太山府君問禮。卿在世間皆何所爲。禮
T2122_.53.0756b06: 曰。事三萬六千神。爲人解除祠祀。或殺牛犢
T2122_.53.0756b07: 猪羊鷄鴨。府君曰。汝罪應上熱𨫼。使吏牽
T2122_.53.0756b08: 著*𨫼所。見一物牛頭人身。捉鐵叉。叉禮著
T2122_.53.0756b09: *𨫼上。宛轉身體焦爛。求死不得。已經一宿
T2122_.53.0756b10: 二日。府君問主者。禮壽命應盡。爲頓奪其命。
T2122_.53.0756b11: 校録籍餘算八年。府君曰。録來。牛頭人復以
T2122_.53.0756b12: 鐵叉叉著*𨫼邊。府君曰。今遣卿歸終畢餘算。
T2122_.53.0756b13: 勿復殺生淫祀。禮忽還活。遂不復作巫師
T2122_.53.0756b14: 驗出幽
冥記
T2122_.53.0756b15: 晋夏侯玄。字太初。亦當時才望。爲司馬景王
T2122_.53.0756b16: 所忌而殺之。玄宗族爲之設祭。見玄來靈座。
T2122_.53.0756b17: 脱頭置其傍。悉取果食酒肉以内頸中。既畢
T2122_.53.0756b18: 還自安。言曰。吾得訴於上帝矣。司馬子元無
T2122_.53.0756b19: 嗣也。尋而景王薨遂無子。其弟文王封次子
T2122_.53.0756b20: 爲齊。繼景王後。欣薨猶子固嗣立。又被殺。
T2122_.53.0756b21: 及永嘉之亂。有巫見弟云。家傾覆正由曹爽
T2122_.53.0756b22: 夏侯玄二人得訴。怨得申故也出寃
魂志
T2122_.53.0756b23: 晋張應者。歴陽人。本事俗神鼓舞淫祀。咸和
T2122_.53.0756b24: 八年移居蕪湖。妻得病。應請祷備至。財産
T2122_.53.0756b25: 略盡。妻法家弟子也。謂曰。今病日困求鬼無
T2122_.53.0756b26: 益。乞作佛事。應許之。往精舍中見竺曇鎧。曇
T2122_.53.0756b27: 鎧曰。佛如愈病之藥。見藥不服。雖視無益。應
T2122_.53.0756b28: 許當事佛。曇鎧與期。明日往齋。應歸夜夢見
T2122_.53.0756b29: 一人長丈餘。從南來入門曰。汝家狼籍乃爾
T2122_.53.0756c01: 不淨。見曇鎧隨後曰。始欲發意。未可責之。應
T2122_.53.0756c02: 先巧眠。覺便炳火。作高座及鬼子母座。曇鎧
T2122_.53.0756c03: 明往。應具説夢遂受五戒。斥除神影大設福
T2122_.53.0756c04: 供。妻病即間。尋都除愈。咸康二年應至馬溝
T2122_.53.0756c05: 糴鹽。還泊*蕪湖蒲宿。夢見三人以鋼鉤釣
T2122_.53.0756c06: 之。應曰。我佛弟子。牽終不置曰。奴叛走多
T2122_.53.0756c07: 時。應怖謂曰。放我當與君一升酒。調乃放之。
T2122_.53.0756c08: 謂應但畏後人復取汝耳。眠覺腹痛泄痢。達
T2122_.53.0756c09: 家大困。應與曇鎧悶絶已久病甚。遣呼之適
T2122_.53.0756c10: 値不在。應尋氣絶經日而蘇活。説有數人以
T2122_.53.0756c11: 鋼*鉤釣。將北去下一坂岸。岸下見有&T055114;湯刀
T2122_.53.0756c12: 劒楚毒之具。應時寤是地獄。欲呼師名忘曇
T2122_.53.0756c13: 鎧字。但喚和尚救我。亦時喚佛。有頃一人從
T2122_.53.0756c14: 西面來。形長丈餘。執金杵欲撞此釣人。曰佛
T2122_.53.0756c15: 弟子也。何入此中。釣人*悑散。長人引應去。
T2122_.53.0756c16: 謂曰。汝命也盡。不復久生。可暫還家頌唄
T2122_.53.0756c17: 三偈并取和尚名字。三日當復命過即生
T2122_.53.0756c18: 天矣。應既蘇即復休然。既而三日持齋頌
T2122_.53.0756c19: 唄。遣人疏取曇鎧名。至日中食畢禮佛
T2122_.53.0756c20: 唄。遍與家人辭別。澡洗著衣。如眠便盡
T2122_.53.0756c21: 宋陳安居者。襄陽縣人也。伯父少事巫俗鼓
T2122_.53.0756c22: 舞祭祀。神景廟宇充滿其宅。父獨敬信釋法。
T2122_.53.0756c23: 旦夕齋戒。後伯父亡無子。父以安居紹焉。安
T2122_.53.0756c24: 居雖即伯舍而理行精求。淫饗之事廢不復
T2122_.53.0756c25: 設。於是遂得篤病。而發則爲歌神之曲。迷悶
T2122_.53.0756c26: 惛僻。如此者彌歳。而執心愈固。常誓曰。若我
T2122_.53.0756c27: 不殺之志遂當虧奪者。必先自臠截四體乃
T2122_.53.0756c28: 就其事。家人並諫之。安居不聽經積二年。永
T2122_.53.0756c29: 初元年病發遂絶。但心下微暖。家人不殮至
T2122_.53.0757a01: 七日夜。守視之者。覺屍足間如有風來。飄衣
T2122_.53.0757a02: 動衾。於是而蘇有聲。家人初懼屍蹶並走避
T2122_.53.0757a03: 之。既而稍能轉動。未求飮漿。家人喜之問
T2122_.53.0757a04: 從何來。安居乃具説所經見云。初有人若使
T2122_.53.0757a05: 者。將刀數十呼將去。從者欲縛之。使者曰。此
T2122_.53.0757a06: 人有福未可縛也。行可三百許里。至一城府。
T2122_.53.0757a07: 樓宇甚整。使者將至。數處如局司所居。末有
T2122_.53.0757a08: 人授紙筆與安居曰。可疏二十四通死名。安
T2122_.53.0757a09: 居即如言疏名成數通。有一寺從内出。揚聲
T2122_.53.0757a10: 大呼曰。安居可入。既入稱有教付刺姦獄吏
T2122_.53.0757a11: 兩人。一云與大械。一云此人頗有福。可止三
T2122_.53.0757a12: 尺械。疑論不判。乃共視文書。久之遂與三尺
T2122_.53.0757a13: 械。有頃見有貴人。翼從數十形貌閑雅。謂
T2122_.53.0757a14: 安居曰。汝那得來。安居具陳所由。貴人曰。汝
T2122_.53.0757a15: 伯有罪。但宜録治。以先植小福故暫得游散。
T2122_.53.0757a16: 乃敢告訴。吾與汝父幼少有舊。見汝依然可
T2122_.53.0757a17: 隨我共游觀也。獄吏不肯釋械。曰府君無教。
T2122_.53.0757a18: 不敢專輒。貴人曰。但付我不使走逸也。乃釋
T2122_.53.0757a19: 之。貴人將安居。遍至諸地獄。備觀衆苦。略與
T2122_.53.0757a20: 經文相符。游歴未竟。有傳教來云。府君喚安
T2122_.53.0757a21: 居。安居忙懼然求救於貴人。貴人曰。汝自
T2122_.53.0757a22: 無罪。但以實對必無憂也。安居至閤。見有鉗
T2122_.53.0757a23: 梏者數百一時倶進。安居在第三。既至階下。
T2122_.53.0757a24: 一人服冠冕立于囚前。讀諸罪簿。其第一者
T2122_.53.0757a25: 云。昔娶妻之始。夫婦爲誓。有子無子終不相
T2122_.53.0757a26: 棄。而其人本是祭酒。妻亦奉道。共化導徒
T2122_.53.0757a27: 衆得仕女弟子。因而姦之。遂棄本妻。妻常
T2122_.53.0757a28: 寃訴府君曰。汝夫婦違誓。大義不罪。二終罪
T2122_.53.0757a29: 一也。師諮義著在三。而姦之。是父子相婬
T2122_.53.0757b01: 無以異也。付法局詳形。次讀第二女人辭
T2122_.53.0757b02: 牒。忘其姓名。云家在南陽冠軍縣黄水里。家
T2122_.53.0757b03: 安爨器於福竈口。而此婦眠重。嬰兒於竈上
T2122_.53.0757b04: 匍匐走行。糞汚爨器中。此婦寤已。即請謝神
T2122_.53.0757b05: 祇。盥洗精熟。而其舅毎罵詈此婦言。無有
T2122_.53.0757b06: 天道鬼神。置此女人得行穢汚。司命聞知。故
T2122_.53.0757b07: 録送之。府君曰。眠竈非過。小兒無知。又已請
T2122_.53.0757b08: 謝神明。是無罪也。舅罵詈言無道誣謗幽靈。
T2122_.53.0757b09: 可録之來。須臾而到。赤官捉至安居。階下人
T2122_.53.0757b10: 具讀名牒。爲伯所訴。云云。府君曰。此人事
T2122_.53.0757b11: 佛。大徳人也。其伯殺害無辜訾誑百姓。罪宜
T2122_.53.0757b12: 窮治。以昔有小福故。未知罪耳。今復謗訴
T2122_.53.0757b13: 無辜教催録取。未及至而府君遣安居還。云
T2122_.53.0757b14: 若可還去善成勝業。可壽九十三。努力勉之。
T2122_.53.0757b15: 勿復更來也。安居出至閤。局司云。君可拔却
T2122_.53.0757b16: 死名。於是安居以次抽名。既畢而欲向游貴
T2122_.53.0757b17: 人所。貴人亦至云。知汝無他。得還甚善。努力
T2122_.53.0757b18: 修功徳。吾身福微不辦生天受報。於此輔佐
T2122_.53.0757b19: 府君亦優游。富樂神道之美。吾家在宛陵。
T2122_.53.0757b20: 姓某名某。君還爲吾致意。深盡奉法。勿犯佛
T2122_.53.0757b21: 禁。可具以所見示語之也。乃以三士送
T2122_.53.0757b22: 安居。出門數歩。有傳教送符與安居。謂曰。
T2122_.53.0757b23: 君可持此符經過戌邏以示之。勿輒偸過。偸
T2122_.53.0757b24: 過有徒讁也。若有水礙可以此符投水中。即
T2122_.53.0757b25: 得過也。安居受符而歸。行久之阻大江不得
T2122_.53.0757b26: 渡。安居依言投符。曚然如眩。乃是其家屋
T2122_.53.0757b27: 前中方地也。正聞家中號慟哭泣。所送三人
T2122_.53.0757b28: 勸還就身。安居之身已臭穢。吾不復能歸。此
T2122_.53.0757b29: 人乃強排之。踣於屍脚上。安居既愈欲驗黄
T2122_.53.0757c01: 水婦人。故往冠軍縣尋問。果有此婦。相見
T2122_.53.0757c02: 依然如有曩舊。云已死得生。舅即以其日而
T2122_.53.0757c03: 亡。説所聞見與安居悉同。授五戒師。字僧
T2122_.53.0757c04: 旻。襄陽人也。末居長沙。本與安居同里。聞
T2122_.53.0757c05: 其口説。安居之終亦親覩。果九十三焉
T2122_.53.0757c06: 宋齊僧欽者。江陵人也。家門奉法。年十許歳
T2122_.53.0757c07: 時。善相占云。年不過三六。父母兄弟甚爲憂
T2122_.53.0757c08: 懼。僧欽亦増加勤敬齋戒精苦。至年十七宋
T2122_.53.0757c09: 景平末得病危篤。家中齋祈彌勵。亦淫祀
T2122_.53.0757c10: 求福。疾終不愈。時有一女巫云。此郎福力猛
T2122_.53.0757c11: 盛。魔魍所不敢親。自有善神護之。然病久
T2122_.53.0757c12: 不差。運命或將有限。世有探命之術。小事天
T2122_.53.0757c13: 神。頗曉其數。當爲君試効之。於野中設酒脯
T2122_.53.0757c14: 之饋。燒然燈。或如寢寐。須臾復興。夕中
T2122_.53.0757c15: 一兩如此。經七日七夕云。始有感見見諸善
T2122_.53.0757c16: 神。方爲此郎祈祷蒙益兩算矣。病必得愈。
T2122_.53.0757c17: 無所憂也。僧欽於是遂差。彌加精至。其後二
T2122_.53.0757c18: 十四年而終。如巫所言。則一算十二年矣
T2122_.53.0757c19: 三人出
祥記
T2122_.53.0757c20: 梁九江廬山東林寺釋僧融。篤志汎博游化
T2122_.53.0757c21: 己任。曾於江陵勸一家受戒。奉佛爲業。先有
T2122_.53.0757c22: 神廟。不復宗事。悉用給施。融便撒取送寺。
T2122_.53.0757c23: 因留設福。至七日後。主人母見一鬼持赤索欲
T2122_.53.0757c24: 縛之。母甚遑懼。乃更請僧讀經行道。鬼怪遂
T2122_.53.0757c25: 息。融晩還廬山獨宿逆旅。時天雨雪。中夜始
T2122_.53.0757c26: 眠見有鬼兵。其類甚衆。中有鬼將。帶甲挾刃。
T2122_.53.0757c27: 形奇壯偉。有持胡床者。乃對融前踞之。便勵
T2122_.53.0757c28: 色揚聲曰。君何謂鬼神乃無靈耶。速拽下地。
T2122_.53.0757c29: 諸鬼將欲加手。融默念觀音。稱聲未絶即見
T2122_.53.0758a01: 所住床後有一天將。可長丈餘。著黄皮袴褶。
T2122_.53.0758a02: 手捉金剛杵擬之。鬼便驚散。甲冑之屬碎爲
T2122_.53.0758a03: 塵粉。融甞於江陵勸夫妻二人。倶受五戒。後
T2122_.53.0758a04: 爲賊引夫遂逃走。執妻繋獄。遇融於路。求哀
T2122_.53.0758a05: 請救。融曰。唯至心念觀世音。更無餘信。婦入
T2122_.53.0758a06: 獄後稱念不輟。因夢沙門立其前足蹴令去。
T2122_.53.0758a07: 忽覺身貫三木自然解脱。見門猶閉。閽司
T2122_.53.0758a08: 重守之。計無出理。還更眠夢見向僧曰。何不
T2122_.53.0758a09: 早出。門自開也。既聞即起。重門洞開。便越席。
T2122_.53.0758a10: 而東南數里將値民村。天夜暗冥。其夫先逃
T2122_.53.0758a11: 夜行晝伏。二忽相遇皆大驚駭。草間審問乃
T2122_.53.0758a12: 其夫也。遂共投商者。遠避得免右此一驗出
梁高僧傳
T2122_.53.0758a13: 唐兗州曲阜人倪買得妻皇甫氏。爲有疾病
T2122_.53.0758a14: 祈祷泰山。稍得瘳愈。因被冥道使爲伺命。毎
T2122_.53.0758a15: 被使即死。經一二日。事了以後還復如故。
T2122_.53.0758a16: 前後取人亦衆矣。自云。曾被遣取郷人龐領
T2122_.53.0758a17: 軍小女。爲其庭前有齋壇讀誦。久不得入。少
T2122_.53.0758a18: 間屬讀誦稍閑。又因執燭者詣病女處。乃隨
T2122_.53.0758a19: 而入。方取得去。問其取由。乃府君四郎所命。
T2122_.53.0758a20: 府君不知也。論説地獄具有條貫。又云。地下
T2122_.53.0758a21: 訴説生人非止一二。但人微有福報。追不可
T2122_.53.0758a22: 得。如其有罪攝之則易。皇甫見被使役。至今
T2122_.53.0758a23: 猶存。今男子作生伺命者。兗州見有三四人。
T2122_.53.0758a24: 但不知其姓名耳右此一驗出
冥報拾遺
T2122_.53.0758a25: 占相篇第七十此有二部
T2122_.53.0758a26:   述意部 引證部
T2122_.53.0758a27: 述意部第一
T2122_.53.0758a28: 夫大教無私。至徳同感。凡情縁隔。造化殊形。
T2122_.53.0758a29: 心境相乘。苦樂報異。如蝋印印泥。印成文現。
T2122_.53.0758b01: 其相可占。致使在人畜以別響。處胡漢以分
T2122_.53.0758b02: 容。貴賤有晦明之別。聖凡有清濁之異也
T2122_.53.0758b03: 引證部第二
T2122_.53.0758b04: 如正見經云。時佛會中有一比丘。名曰正見。
T2122_.53.0758b05: 新入法服有疑念言。佛説有後世生至於人
T2122_.53.0758b06: 死。皆無相報。何以知乎。此問未發。佛已預知。
T2122_.53.0758b07: 佛告諸弟子。譬如樹本以一核種四大句毓
T2122_.53.0758b08: 自致巨盛。牙葉莖節展轉變易。遂成大樹。
T2122_.53.0758b09: 樹復生果。果復成樹。歳月増益。如是無數。佛
T2122_.53.0758b10: 告諸弟子。欲踧集華實莖節更還作核。可得
T2122_.53.0758b11: 不。諸弟子言。不可得也。彼已轉變。日就
T2122_.53.0758b12: 朽敗。核種復生。如是無極轉生轉易。終皆歸
T2122_.53.0758b13: 朽。不可復還使成本核也佛告諸弟子。生死
T2122_.53.0758b14: 亦如比。本由癡出。展轉合成十二因縁。識神
T2122_.53.0758b15: 轉易隨行而往。更有父母更受形體。不復識
T2122_.53.0758b16: 故。不得還報。譬如冶家。洋石作鐵鑄鐵爲器。
T2122_.53.0758b17: 成器可還使作石乎。正見答言。實不可成鐵
T2122_.53.0758b18: 爲石。佛言。識之轉徙住在中陰。如石成鐵
T2122_.53.0758b19: 轉受他體。如鐵成器形消體易不得復還。故
T2122_.53.0758b20: 識禀受人身更有父母。已有父母便有六閉。
T2122_.53.0758b21: 一住在中陰不得復還。二隨所受身胞内。三
T2122_.53.0758b22: 初生迫痛忘故識想。四生墮地故。所識念滅
T2122_.53.0758b23: 更起新見想。五已生便著食念故識念斷。六
T2122_.53.0758b24: 從生日長大習所新無復宿識。佛言。諸弟子。
T2122_.53.0758b25: 識神隨作善惡。臨死隨行所見非故身。不可
T2122_.53.0758b26: 復還識故面相答報也。未有道意。無有淨眼。
T2122_.53.0758b27: 身死識去。隨行變化。轉受他體。何得相報也。
T2122_.53.0758b28: 譬如月晦夜陰以五色物著冥暗中。千萬億
T2122_.53.0758b29: 人不能視物。若人把炬照之。皆別五色。如愚
T2122_.53.0758c01: 癡人暗蔽惡道。未得慧眼。往來相報。如月
T2122_.53.0758c02: 晦夜欲視五色終不得見。若修經戒守攝其
T2122_.53.0758c03: 意。如持炬火人別五色。譬如無手欲書無目
T2122_.53.0758c04: 欲視。暗夜貫鍼水中求火終不可得。汝諸弟
T2122_.53.0758c05: 子。勤行經戒深思生死。本從何來終歸何所。
T2122_.53.0758c06: 得淨結除所疑自解。正見聞已。歡喜奉行
T2122_.53.0758c07: 阿育王太子法益壞目因縁經云六道各有其
T2122_.53.0758c08: 相。第一地獄相者
T2122_.53.0758c09:     夫人根元 流浪生死 漂滯馳騁
T2122_.53.0758c10:     墮於五趣 彼終生此 皆有因縁
T2122_.53.0758c11:     人根相貌 今爲汝説 行歩顛
T2122_.53.0758c12:     不自覺知 視瞻眩惑 *常喜多忘
T2122_.53.0758c13:     擧動輕飄 浮游曠野 此人乃從
T2122_.53.0758c14:     活地獄來 支節煩痛 睡眠驚覺
T2122_.53.0758c15:     夢寤凶惡 黒繩獄來 麁髮戻眼
T2122_.53.0758c16:     長齒喜瞋 聲濁暴疾 合會獄來
T2122_.53.0758c17:     語聲高大 不知慚愧 喜聞喚呼
T2122_.53.0758c18:     不別眞僞 眠臥呻吟 夢數驚喚
T2122_.53.0758c19:     當知此人 啼哭獄來 *常喜悲泣
T2122_.53.0758c20:     登高遠望 好鬪家人 無有親疎
T2122_.53.0758c21:     言便致恚 經宿不食 此人本從
T2122_.53.0758c22:     大啼哭來 身大脚細 筋力薄尠
T2122_.53.0758c23:     言語噎塞 聲如破甕 神識不定
T2122_.53.0758c24:     心無孝順 當知此人 阿鼻獄來
T2122_.53.0758c25:     身體麁醜 長苦寒戰 好熱喜渇
T2122_.53.0758c26:     慳貪嫉妬 見人施惠 自致煩惱
T2122_.53.0758c27:     此人乃從 熱地獄來 見火驚恐
T2122_.53.0758c28:     復喜暖熱 行歩輕便 不避時宜
T2122_.53.0758c29:     所作尋悔 復欲更施 此人復從
T2122_.53.0759a01:     大熱獄來 小眼喜瞋 所受多妄
T2122_.53.0759a02:     所造短狹 無廣大心 見大而懼
T2122_.53.0759a03:     視小歡喜 此人乃從 優鉢獄來
T2122_.53.0759a04:     赤眼醜形 常喜鬪訟 誹謗賢聖
T2122_.53.0759a05:     諸得道者 晝夜伺人 非法之行
T2122_.53.0759a06:     當知此人 鉢頭獄來 眼視三角
T2122_.53.0759a07:     不孝二親 生便短命 拘牟獄來
T2122_.53.0759a08:     好帶刀劍 強撩人鬪 必爲人殺
T2122_.53.0759a09:     邠持獄來 身生瘡痍 口氣臭處
T2122_.53.0759a10:     與人無親 曠地獄來 形體長大
T2122_.53.0759a11:     行歩劣弱 少髮薄皮 *常多病痛
T2122_.53.0759a12:     見人則瞋 貪餮無厭 當知此人
T2122_.53.0759a13:     從焔獄來 體白眼青 語便流沫
T2122_.53.0759a14:     言無端緒 好弄塵土 見深淤泥
T2122_.53.0759a15:     身臥其上 此人乃從 灰地獄來
T2122_.53.0759a16:     卷頭黄目 人所惡見 臨事惶*悑
T2122_.53.0759a17:     劍樹獄來 手*常執刀 聞鬪便喜
T2122_.53.0759a18:     爲刃所害 從刀獄來 體黒咽塞
T2122_.53.0759a19:     喜止冥室 口出惡言 熱灰獄來
T2122_.53.0759a20:     薄力少氣 不得自在 得失之宜
T2122_.53.0759a21:     一不由己 設見屠殺 不離其側
T2122_.53.0759a22:     當知此人 從剥獄來 瞋喜無常
T2122_.53.0759a23:     尋知變悔 時能辭謝 不經日夜
T2122_.53.0759a24:     懇責其心 如被刑罰 此人乃從
T2122_.53.0759a25:     毱地獄來 喜宿臭處 好食麁弊
T2122_.53.0759a26:     所著醜陋 從屎獄來 顏色醜惡
T2122_.53.0759a27:     口氣麁獷 好讒鬪人 善香獄來
T2122_.53.0759a28:     當觀此懇 所從來處 知之遠離
T2122_.53.0759a29:     如避劫燒 地獄之相 略説如是
T2122_.53.0759b01: 第二畜生相者
T2122_.53.0759b02:     次説畜生 受形殊異 專心思察
T2122_.53.0759b03:     無造彼縁 語言舒遲 不起瞋恚
T2122_.53.0759b04:     謙敬尊長 從象中來 身大臭穢
T2122_.53.0759b05:     堪忍寒熱 健瞋難解 從馲駝來
T2122_.53.0759b06:     遠行健食 不避險難 憶事識眞
T2122_.53.0759b07:     從馬中來 恩和寛仁 堪履寒熱
T2122_.53.0759b08:     所行無記 從牛中來 高聲無愧
T2122_.53.0759b09:     多所愛念 不別是非 從驢中來
T2122_.53.0759b10:     長幼無畏 常貪肉食 衆事不難
T2122_.53.0759b11:     從師子來 身長眼圓 游於曠野
T2122_.53.0759b12:     憎嫉妻子 從虎中來 毛長眼小
T2122_.53.0759b13:     少於瞋恚 不樂一處 從禽中來
T2122_.53.0759b14:     性無反覆 喜殺害蟲 獨樂丘塚
T2122_.53.0759b15:     從狐中來 少聲勇健 無有婬欲
T2122_.53.0759b16:     不愛妻子 從狼中來 不好妙服
T2122_.53.0759b17:     伺捕姦非 少眠多怒 從狗中來
T2122_.53.0759b18:     身短毛長 饒食睡眠 不喜淨處
T2122_.53.0759b19:     從猪中來 毛黄卒暴 獨樂山陵
T2122_.53.0759b20:     貪食華果 從獼猴來 多妄強顏
T2122_.53.0759b21:     無所畏難 行知反覆 從烏中來
T2122_.53.0759b22:     情多色慾 少於分義 心無有記
T2122_.53.0759b23:     從鴿中來 所行*反戻 強辦耐辱
T2122_.53.0759b24:     不孝父母 鸕鳩中來 亦不知法
T2122_.53.0759b25:     復不知非 晝夜愚惑 從羊中來
T2122_.53.0759b26:     好妄喜談 數親豪族 衆人所愛
T2122_.53.0759b27:     鸚&T063765;中來 所行卒暴 樂人衆中
T2122_.53.0759b28:     言語多煩 鴝鵒中來 行歩舒緩
T2122_.53.0759b29:     意有所規 多害生類 從鶴中來
T2122_.53.0759c01:     體小好婬 意不專定 見色心惑
T2122_.53.0759c02:     從雀中來 眼赤齒短 語便吐沫
T2122_.53.0759c03:     臥則纒身 從蚖中來 語則瞋恚
T2122_.53.0759c04:     不察來義 口出火毒 從鴆中來
T2122_.53.0759c05:     獨處貪食 聲響暗呃 夜則少睡
T2122_.53.0759c06:     從猫中來 穿牆竊盜 貪財健恐
T2122_.53.0759c07:     亦無親疎 從鼠中來 深觀相貌
T2122_.53.0759c08:     從畜生來
T2122_.53.0759c09: 第三餓鬼相者
T2122_.53.0759c10:     身長多懼 以髮纒身 衣裳垢圿
T2122_.53.0759c11:     從餓鬼來 淫泆慳貪 嫉彼所得
T2122_.53.0759c12:     不好惠施 從餓鬼來 不孝父母
T2122_.53.0759c13:     家室大小 動則諍訟 從餓鬼來
T2122_.53.0759c14:     不信至誠 所行趣爲 薄力少知
T2122_.53.0759c15:     從餓鬼來 聲壞響塞 卒興瞋恚
T2122_.53.0759c16:     食便好熱 從餓鬼來 *常乏財貨
T2122_.53.0759c17:     空貧匱陋 智者所嗤 從餓鬼來
T2122_.53.0759c18:     門不事佛 不好聞法 永絶天路
T2122_.53.0759c19:     從餓鬼來 不敬妻子 兄弟姉妹
T2122_.53.0759c20:     人所憎嫉 從餓鬼來 生則孤
T2122_.53.0759c21:     無人瞻視 終歸來處 不離宿縁
T2122_.53.0759c22:     意志褊狹 不好榮飾 所行醜陋
T2122_.53.0759c23:     從餓鬼來 所爲不獲 所作事煩
T2122_.53.0759c24:     人所驅逐 從餓鬼來 或事喜敗
T2122_.53.0759c25:     不審根元 不受人諫 從餓鬼來
T2122_.53.0759c26:     不樂靜處 喜居厠溷 顏貌臭穢
T2122_.53.0759c27:     從風神來 身大喜好 喜貪食肉
T2122_.53.0759c28:     獨樂神祠 從閲叉來 健瞋合鬪
T2122_.53.0759c29:     見物貪著 無有畏忌 從閲叉來
T2122_.53.0760a01:     見者毛竪 直前熟視 如似所失
T2122_.53.0760a02:     從羅刹來 體陿皮薄 顏色和悦
T2122_.53.0760a03:     聞樂喜欣 乾沓和來 意好輕飄
T2122_.53.0760a04:     香熏自塗 多諸伎術 乾沓和來
T2122_.53.0760a05:     *常喜歌舞 男女所侍 先語後笑
T2122_.53.0760a06:     甄陀羅來 情性柔軟 曉了時節
T2122_.53.0760a07:     能斷漏結 眞陀羅來 此餓鬼相
T2122_.53.0760a08:     閲叉羅刹
T2122_.53.0760a09: 第四修羅相者
T2122_.53.0760a10:     圓眼面方 黄體金髮 盡備*伎術
T2122_.53.0760a11:     阿須倫來 直前視地 無有疑難
T2122_.53.0760a12:     見恐輒撃 阿須倫來 此是須倫
T2122_.53.0760a13:     略説其相
T2122_.53.0760a14: 第五人相者
T2122_.53.0760a15:     知趣所生 所執不忘 曉了事業
T2122_.53.0760a16:     從人道來 解諸幻僞 已不爲之
T2122_.53.0760a17:     所作平等 從人道來 善惡之言
T2122_.53.0760a18:     初不忘失 不信姦僞 從人道來
T2122_.53.0760a19:     貪婬慳嫉 執心難捨 盡解方俗
T2122_.53.0760a20:     從人道來 信意*惠施 解法非法
T2122_.53.0760a21:     心不偏彼 從人道來 不失時節
T2122_.53.0760a22:     亦不懈怠 恭敬賢聖 從人道來
T2122_.53.0760a23:     設見沙門 持戒多聞 下心承事
T2122_.53.0760a24:     從人道來 供事諸佛 正法衆僧
T2122_.53.0760a25:     隨時聞法 從人道來 聞法能知
T2122_.53.0760a26:     聞惡不爲 速還泥洹 從人道來
T2122_.53.0760a27:     此是人相 粗説其貌
T2122_.53.0760a28: 第六天相者
T2122_.53.0760a29:     依須彌山 有五種天 本所造縁
T2122_.53.0760b01:     其相不同 腰細脚麁 *常喜含笑
T2122_.53.0760b02:     智者當察 從曲天來 意好微妙
T2122_.53.0760b03:     少於資財 見鬪則懼 從尸天來
T2122_.53.0760b04:     身長體白 顏色端正 不好火光
T2122_.53.0760b05:     從婆天來 常懷悦豫 聞惡不懅
T2122_.53.0760b06:     不從彼受 從樂天來 思惟忍苦
T2122_.53.0760b07:     好分別義 慈孝父母 毘沙天來
T2122_.53.0760b08:     宿不樂家 喜游林藪 志念女色
T2122_.53.0760b09:     從三天來 財寶雖少 生卑賤家
T2122_.53.0760b10:     心樂清淨 從三天來 任己自行
T2122_.53.0760b11:     所爲不剋 望斷願違 從炎天來
T2122_.53.0760b12:     意喜他婬 不守己妻 爲鬼所使
T2122_.53.0760b13:     他化天來 承事父母 *常法則義
T2122_.53.0760b14:     己短彼受 兜率天來 非道求道
T2122_.53.0760b15:     心無悋想 不樂在家 從梵天來
T2122_.53.0760b16:     意願性質 *常貪睡眠 亦不解法
T2122_.53.0760b17:     無想天來 六趣衆生 各有無本
T2122_.53.0760b18:     性行不同 志操殊異
T2122_.53.0760b19: 頌曰
T2122_.53.0760b20:     善惡相對 凡聖道合 五陰雖同
T2122_.53.0760b21:     六道乖法 占侯觀察 各知先業
T2122_.53.0760b22:     惡斷善修 方能止遏
T2122_.53.0760b23: 感應縁略引
六驗
T2122_.53.0760b24:   漢黄頭郎 漢周亞夫 宋劉齡 梁沙門
T2122_.53.0760b25: 釋琰 梁沙門釋智藏 周居士張元
T2122_.53.0760b26: 漢文帝夢將上天而不能。有一黄頭郎推而
T2122_.53.0760b27: 上之。顧而見。其衣後穿。覺之漸臺。見黄頭
T2122_.53.0760b28: 郎鄧通衣後穿。即夢中所見也。遂有寵貴。
T2122_.53.0760b29: 許負相之。當貧餓死。乃賜蜀銅山使自鑄錢
T2122_.53.0760b30: 以資之。富半京師。文帝病癰。通常&T072205;之。帝
T2122_.53.0760c01: 曰。誰最愛我。通對曰。愛莫若太子。使太子
T2122_.53.0760c02: 嗽而色難之。由此含恨。文帝崩。景帝即位。
T2122_.53.0760c03: 使案通擅鑄。盡沒入家財。卒窮餓死
T2122_.53.0760c04: 漢周亞夫。絳侯勃之次子也。初許負相之曰。
T2122_.53.0760c05: 君三年而侯。五年而相。其貴無上。然卒以餓
T2122_.53.0760c06: 死。亞夫曰。嘻吾何縁如此。若既大貴。又何故
T2122_.53.0760c07: 餓死。負曰不然。從理入口餓死法也。後三年
T2122_.53.0760c08: 絳侯世子有罪黜。而亞夫襲侯。及破呉楚有
T2122_.53.0760c09: 大功爲丞相。以忠彊直數犯景帝意。下
T2122_.53.0760c10: 獄卒以餓死右二人
出漢書
T2122_.53.0760c11: 宋劉齡者。不知何許人也。居晋陵東路城村。
T2122_.53.0760c12: 頗奉法。於宅中立精舍一間。時設齋集。元嘉
T2122_.53.0760c13: 九年三月二十七日父暴病亡巫祝並云。家
T2122_.53.0760c14: 當更有三人喪亡。隣家有事道祭酒。姓魏名
T2122_.53.0760c15: 叵。常爲章符誑化村里。語齡曰。君家衰禍未
T2122_.53.0760c16: 已。由奉明神故也。若事大道必蒙福祐。不
T2122_.53.0760c17: 改意者將來滅門。齡遂亟延祭酒罷不奉法。
T2122_.53.0760c18: 叵云。宜焚去經像。災乃當除耳。遂閉精舍戸
T2122_.53.0760c19: 放火焚燒。炎熾移日。而所燒者唯屋而已。經
T2122_.53.0760c20: 像幡坐儼然如故。像於中夜又放光赫然。時
T2122_.53.0760c21: 諸祭酒有二十許人。亦有懼畏靈驗密委去
T2122_.53.0760c22: 者。叵等師徒猶盛意不止。被髮禹歩執持刀
T2122_.53.0760c23: 索。云斥佛還胡國。不得留中夏爲民害也。齡
T2122_.53.0760c24: 於其夕如有人歐打之者。頓仆于地。家人扶
T2122_.53.0760c25: 起示餘氣息。遂委&MT00279;躄不能行動。道士魏
T2122_.53.0760c26: 叵。其時體内發疽日出二升。不過一月受苦
T2122_.53.0760c27: 便死。自外同伴並皆著癩。其隣人東安太守
T2122_.53.0760c28: 水丘和。傳於東陽無疑。時亦多有見者右一
人出
T2122_.53.0760c29: 冥祥
T2122_.53.0761a01: 梁州招提寺有沙門名琰。年幼出家。初作沙
T2122_.53.0761a02: 彌時。有一相師。善能占相。語琰師。阿師子雖
T2122_.53.0761a03: 大聰明智慧鋒鋭。然命短壽不經旬日。琰師
T2122_.53.0761a04: 既聞斯語。遂請諸大徳共相平論。作何福勝
T2122_.53.0761a05: 得命延長。大徳答云。依佛聖教受持金剛般
T2122_.53.0761a06: 若經。功徳最大。若能善持必得益壽。琰師奉
T2122_.53.0761a07: 命入山結志。身心受持般若經。餘五年既見
T2122_.53.0761a08: 延年。後因出山更見相師。相師驚怪。便語琰
T2122_.53.0761a09: 師云。比來修何功徳得壽命長。琰師具述前
T2122_.53.0761a10: 意。故得如是。相師歎之助喜無已。琰師於後
T2122_.53.0761a11: 學問優長。善弘經論匡究佛法。爲大徳住持。
T2122_.53.0761a12: 年逾九十。命卒於寺
T2122_.53.0761a13: 梁鍾山開善寺沙門智藏。俗姓顧氏。呉郡呉
T2122_.53.0761a14: 人也。有墅姥工相人爲記吉凶。百不失一。謂
T2122_.53.0761a15: 藏曰。法師聰辯蓋世天下流名。但恨年命不
T2122_.53.0761a16: 長。可至三十一矣。時年二十有九。聞斯促報。
T2122_.53.0761a17: 於是講解頓息竭誠修道。發大誓願不出寺
T2122_.53.0761a18: 門。遂探經藏得金剛般若。受持讀誦畢命奉
T2122_.53.0761a19: 之。至所厄暮年。以香經洗浴。淨室誦經以待
T2122_.53.0761a20: 死至。俄而聞室中聲曰。善男子。汝往年三
T2122_.53.0761a21: 十一者。是報盡期。由般若經力得倍壽矣藏
T2122_.53.0761a22: 後出山試過前相者。乃大驚起曰。何因尚在
T2122_.53.0761a23: 世也。前見短壽之相。今年一無。沙門誠不
T2122_.53.0761a24: 可相矣藏問今得至幾。答曰。色相貴法年六
T2122_.53.0761a25: 十有餘。藏曰。五十爲命。已爲不夭。況復過也。
T2122_.53.0761a26: 乃以由縁告之相者欣然敬服。後記畢壽。於
T2122_.53.0761a27: 是江左道俗競誦此經。多有徴瑞。因藏通感
T2122_.53.0761a28: 矣。以普通三年九月十五日。卒於本寺。春秋
T2122_.53.0761a29: 六十有五右二驗出
梁高僧傳
T2122_.53.0761b01: 後周時有張元字孝始。河北萬城人也。年甫
T2122_.53.0761b02: 十六。其祖喪明。三年元*常憂泣。晝夜經行
T2122_.53.0761b03: 以祈福祐。復讀藥師經云。盲者得視之言。遂
T2122_.53.0761b04: 請七僧然七燈。七日七夜轉讀藥師經。毎日
T2122_.53.0761b05: 行道人師乎。元爲孫不孝。使祖喪明。
T2122_.53.0761b06: 今以燈光普施法界。祖目見明。元求代闇。如
T2122_.53.0761b07: 此殷勤經於七日。其夜夢見有一老翁。以一
T2122_.53.0761b08: 箆療其祖目。謂元之曰。勿憂悲也。三日
T2122_.53.0761b09: 已後祖目必差。元於夢中喜踊無伸。遂即驚
T2122_.53.0761b10: 覺。乃更遍告家人小大。三日之後祖目果差
T2122_.53.0761b11: 事出
國史
T2122_.53.0761b12: 法苑珠林卷第六十二
T2122_.53.0761b13:
T2122_.53.0761b14:
T2122_.53.0761b15:
T2122_.53.0761b16: 法苑珠林卷第六十三
T2122_.53.0761b17:  *西明寺沙門釋道*世撰 
T2122_.53.0761b18: 祈雨篇第七十
T2122_.53.0761b19: 園菓篇第七十二
T2122_.53.0761b20: 祈雨篇此有四部
T2122_.53.0761b21:   述意部 祈祭部 降雨部 河海部
T2122_.53.0761b22: 述意部第一
T2122_.53.0761b23: 夫聖道虚寂故能圓應無方。以其無方之應
T2122_.53.0761b24: 故應無不適。比以陰陽愆候亢旱積時。北墉
T2122_.53.0761b25: 之禮久申。西郊之雨莫應。聖上憂兆庶之失
T2122_.53.0761b26: 業。恐稼穡之不登。減膳恤刑。衣肝食。
T2122_.53.0761b27: 精誠格於上下。玉帛遍於山川。靈液莫霑祈
T2122_.53.0761b28: 雲罕積。仰惟慧炬潜曜。無幽不燭。神功叵測。
T2122_.53.0761b29: 有感必通。所以仰憑三寶。敷演一乘。轉讀微
T2122_.53.0761c01: 言。樹茲大福。願法教始開。慈雲遐布。玄言一
T2122_.53.0761c02: 闡。沛澤遠覃。嘉禾連秀於郊原。瑞菓遍
T2122_.53.0761c03: 生於林木。衣唯服於八蠶。食必資於七穫。世
T2122_.53.0761c04: 界欝若衆香。含生宛如安養。無請不諧。有
T2122_.53.0761c05: 祈必應。並沐茲定水。繼聖智之原。闢此愛
T2122_.53.0761c06: 羅超有無之境也
T2122_.53.0761c07: 祈祭部第二
T2122_.53.0761c08: 如大雲輪請雨經云。佛言。若請大雨及止雨
T2122_.53.0761c09: 法。汝今諦聽。其請雨主。於一切衆生起慈悲
T2122_.53.0761c10: 心。受八戒齋。於空露地。應張青帳懸十青幡。
T2122_.53.0761c11: 淨治其地牛糞塗場。請誦呪師坐青座上。若
T2122_.53.0761c12: 在家人受八戒齋。若比丘者應持禁戒。皆著
T2122_.53.0761c13: 清淨衣。燒好名香。又以末香散法師座。應食
T2122_.53.0761c14: 三種白淨之食。所謂牛乳酪及糠米。誦此大
T2122_.53.0761c15: 雲輪品時。面向東坐。晝夜至心令聲不斷。供
T2122_.53.0761c16: 養一切諸佛。復以淨水置新瓶中安置四維。隨
T2122_.53.0761c17: 其財力辦作種種食供養諸龍。復以香華散
T2122_.53.0761c18: 道場中。及與四面法座四面。各用純新淨牛糞
T2122_.53.0761c19: 汁。畫作龍形耶舍法師傳云西國土俗以牛能耕地出
生萬物故以牛糞爲淨梵王帝釋及牛並
T2122_.53.0761c20: 立神廟以祠之佛
隨俗情故同爲淨
東面去座三肘已外畫作龍形。
T2122_.53.0761c21: 一身三頭并龍眷屬。南面去座五肘已外畫
T2122_.53.0761c22: 作龍形。一身五頭并龍眷屬。西面去座七肘
T2122_.53.0761c23: 已外畫作龍形。一身七頭并龍眷屬。北面去
T2122_.53.0761c24: 座九肘已外畫作龍形。一身九頭并龍眷屬。
T2122_.53.0761c25: 其誦呪師應自護身。或呪淨水。或呪白灰。自
T2122_.53.0761c26: 心憶念以結場界。或畫一歩乃至多歩。若水
T2122_.53.0761c27: 若灰用爲界畔。或呪縷繋頸。若手若足。呪水
T2122_.53.0761c28: 灰時散灑頂上。若於額上。應作是念。有惡
T2122_.53.0761c29: 心者不得入此界場。其誦呪者。於一切衆生
T2122_.53.0762a01: 起慈悲心。勸請一切諸佛菩薩憐愍加護。迴
T2122_.53.0762a02: 此功徳分施諸龍。若時無雨。讀誦此經。一日
T2122_.53.0762a03: 二日。乃至七日。音聲不斷亦如上法。必定降
T2122_.53.0762a04: 雨。大海水潮。可留過限。若能具足依此修行
T2122_.53.0762a05: 不降雨者。無有是處。唯除不信不至心者
T2122_.53.0762a06: 又大雲輪請雨經
略要云。佛告諸大龍王。
T2122_.53.0762a07: 我今當説昔從大悲雲生如來所聞陀羅尼。
T2122_.53.0762a08: 過去諸佛已説威神。我今亦當隨順而説。利
T2122_.53.0762a09: 益一切諸衆生故。憐愍與樂。於未來世。若炎
T2122_.53.0762a10: 旱時。能令降雨。若水澇時亦令止息。疫死
T2122_.53.0762a11: 險難皆得滅除。能集諸龍。能令諸天歡喜踊
T2122_.53.0762a12: 躍。能壞一切諸魔境界。能令衆生具足安樂。
T2122_.53.0762a13: 即説呪曰
T2122_.53.0762a14: 怛絰他摩訶若婆婆薩尼失梨帝殊
T2122_.53.0762a15: 羅敧彌地履荼毘迦囉磨鉢耶囉僧呵怛
T2122_.53.0762a16: 波羅摩避囉闍尼摩羅求那雞鬪蘇栗
T2122_.53.0762a17: 耶波羅毘毘摩嵐伽耶師&MT01240;婆呵囉婆呵
T2122_.53.0762a18:
T2122_.53.0762a19: 南無若那沙伽羅毘盧遮那耶多他竭多
T2122_.53.0762a20: 南無薩婆佛陀菩提薩坻毘呵
T2122_.53.0762a21: 又呪曰
T2122_.53.0762a22: 怛吒怛吒帝致帝致鬪晝鬪晝摩訶摩
T2122_.53.0762a23: 摩倶吒毛林達羅尸比沙于留必那
T2122_.53.0762a24: 磨羅他帝利曷囉怛那地師吒南
T2122_.53.0762a25: 折囉陀羅薩坻那跋利沙他伊呵閻浮提地
T2122_.53.0762a26: 畢莎呵
T2122_.53.0762a27: 阿婆何夜薩婆那鉗迷帝羅質坻那
T2122_.53.0762a28: 菩提質哆弗婆鉗寐那那羅那羅禰梨
T2122_.53.0762a29: 禰梨奴盧奴盧莎呵
T2122_.53.0762b01: 又呪曰
T2122_.53.0762b02: 釋迦羅薩坻那鉢羅婆羅沙地摩訶那伽
T2122_.53.0762b03: 伊呵閻浮提卑莎呵
T2122_.53.0762b04: 又呪曰
T2122_.53.0762b05: 阿師吒摩迦薩坻那鉢囉婆利沙他
T2122_.53.0762b06: 呵那伽伊呵閻浮提卑莎呵
T2122_.53.0762b07: 又大方等大雲經云。佛言。若有國土欲祈雨
T2122_.53.0762b08: 者。六齋之日。其王應當淨自洗浴供養三寶。
T2122_.53.0762b09: 尊重讃歎稱龍王名。善男子四大之性可令
T2122_.53.0762b10: 變易。誦持此呪天不降雨。無有是處。是經典
T2122_.53.0762b11: 中有神呪故。爲衆生故。三世諸佛悉共宣説
T2122_.53.0762b12: 郁究隷 牟究隷 頭坻 比頭坻 陀尼羯
T2122_.53.0762b13: 坻 陀那頼坻 陀那僧 塔兮
T2122_.53.0762b14: 降雨部第三
T2122_.53.0762b15: 如分別功徳論云。天及龍皆能降雨。何以取
T2122_.53.0762b16: 別。天雨細霧下者是。龍雨麁下者是。又阿脩
T2122_.53.0762b17: 羅共天鬪時。亦能降雨有二種。有喜雨。有
T2122_.53.0762b18: 瞋雨。若雨和調者。是歡喜雨。若電靂靂
T2122_.53.0762b19: 者。是瞋恚雨自外雲雨雷電等
並如前日月篇説
T2122_.53.0762b20: 又増一阿含經云。佛言。如是世間不可思議。
T2122_.53.0762b21: 如龍界不可思議。云何此雨爲從龍口出耶。
T2122_.53.0762b22: 答不從龍口龍。爲從眼耳鼻身出耶。亦不從
T2122_.53.0762b23: 此出。但龍意所念。若念惡亦雨。若念善亦雨。
T2122_.53.0762b24: 亦由根本而作此雨。如須彌山。腹有天名
T2122_.53.0762b25: 曰大力。知衆生心之所念。亦能作雨。然雨不
T2122_.53.0762b26: 從彼天口眼耳鼻出也。皆由彼有神力故而
T2122_.53.0762b27: 作此雨
T2122_.53.0762b28: 又華嚴經云。佛子。譬如大龍隨心降雨。雨不
T2122_.53.0762b29: 從内。亦不從外。如來境界亦復如是。隨心所
T2122_.53.0762c01: 念。於念念中出生無量不可思議智。彼諸智
T2122_.53.0762c02: 慧悉無來處。又言。佛子。一切大海水皆從龍
T2122_.53.0762c03: 王心願所起。如來智慧亦復如是。悉從大願
T2122_.53.0762c04: 力起。佛子。如來智海無量無邊。不可言説。不
T2122_.53.0762c05: 可思議我説少喩。汝今諦聽。佛子。此閻浮提
T2122_.53.0762c06: 内流出二千五百河水。悉入大海。倶耶尼内
T2122_.53.0762c07: 流出五千河水。悉入大海。弗婆提内流出八
T2122_.53.0762c08: 千四百河水。悉入大海。欝單越内流出一萬
T2122_.53.0762c09: 河水。悉入大海。佛子。此四天下内如是二萬
T2122_.53.0762c10: 五千九百河水。悉入大海。佛子。於意云何此
T2122_.53.0762c11: 水多少。答言。甚多
T2122_.53.0762c12: 佛子。復有十光明龍王。雨大海中。悉過前水。
T2122_.53.0762c13: 百光明龍王雨大海中。復悉過前。如是等八
T2122_.53.0762c14: 十億龍王。各雨大海。展轉過前。娑伽羅龍王
T2122_.53.0762c15: 太子。名曰佛生。雨大海中復悉過前
T2122_.53.0762c16: 佛子。彼十光明龍王皆住淵池。流入大海。復
T2122_.53.0762c17: 悉過前。百光明龍王所住淵池。流入大海。復
T2122_.53.0762c18: 悉過前。如是等廣説乃至娑伽羅龍王太子
T2122_.53.0762c19: 所住淵池。流入大海。復悉過前
T2122_.53.0762c20: 佛子。如彼八十億龍王乃至婆伽羅龍王太
T2122_.53.0762c21: 子。雨大海中。及其淵池。皆悉不及娑伽羅龍
T2122_.53.0762c22: 王所雨大海。婆伽羅龍王所住淵池。涌出流
T2122_.53.0762c23: 入大海。倍復過前。波涌流水青琉璃色。盈
T2122_.53.0762c24: 滿大海。涌出有時是故海潮常不失時
T2122_.53.0762c25: 佛子。如是大海其水無量。珍寶無量。衆生無
T2122_.53.0762c26: 量。大地無量。佛子。於意云何。彼大海水爲無
T2122_.53.0762c27: 量不。答言。實爾。其水深廣不可爲喩。佛子。
T2122_.53.0762c28: 如是海水深廣無量。於如來無量智海。百分
T2122_.53.0762c29: 不及一。乃至不可爲譬。但隨所應化爲作譬
T2122_.53.0763a01:
T2122_.53.0763a02: 河海部第四
T2122_.53.0763a03: 如新婆沙論云。於此贍部洲中有四大河。眷
T2122_.53.0763a04: 屬各四。隨其方面流趣大海。謂即於此贍部
T2122_.53.0763a05: 洲中有一大池名無熱惱。初彼出四大河。一
T2122_.53.0763a06: 名殑伽。二名信度。三名縛芻。四名私多。初殑
T2122_.53.0763a07: 伽河從池東面金象口出。右繞池一匝流入
T2122_.53.0763a08: 東海。次信度河從池南面銀牛口出。右繞池
T2122_.53.0763a09: 一匝流入南海。次縛芻河從池西吠瑠璃馬
T2122_.53.0763a10: 口出。右繞池一匝流入西海。後私多河從池
T2122_.53.0763a11: 北面頗胝迦師子口出。右繞池一匝流入北
T2122_.53.0763a12: 海。殑伽大河有四眷屬。一名閻母那。二名薩
T2122_.53.0763a13: 洛瑜。三名阿氏羅筏底。四名莫醯。信度大河
T2122_.53.0763a14: 有四眷屬。一名毘&MT05280;奢。二名藹羅筏底。三名
T2122_.53.0763a15: 咀荼盧。四名毘*咀娑多。縛芻大河有四
T2122_.53.0763a16: 眷屬。一名筏刺拏。二名吠*咀剌尼。三名防
T2122_.53.0763a17: 奢。四名屈愍婆。私多大河有四眷屬。一名
T2122_.53.0763a18: 薩梨。二名避魔。三名捺地。四名電光。如是且
T2122_.53.0763a19: 説有大名者。然四大河一一各有五百眷屬。
T2122_.53.0763a20: 并本合有二千四河。隨其方面流趣大海。如
T2122_.53.0763a21: 是所説二千四河。未入海頃。頗有能令不入
T2122_.53.0763a22: 海不。無如是事。假使有人。或以神力。或以
T2122_.53.0763a23: 呪術。廣説乃至令不得入聖諦現觀。無有是
T2122_.53.0763a24:
T2122_.53.0763a25: 又涅槃經云。譬如大海有八不可思議。何等
T2122_.53.0763a26: 爲八。一者漸漸轉深。二者深難得底。三者同
T2122_.53.0763a27: 一鹹味。四者潮不過限。五者有種種寶藏。六
T2122_.53.0763a28: 者大身衆生在中居住。七者不宿死屍。八者
T2122_.53.0763a29: 一切萬流大雨投之不増不減
T2122_.53.0763b01: 又金剛三昧不壞不滅經云。佛言。彌勒當知。
T2122_.53.0763b02: 阿耨大池出四大河。此四大河分爲八河。及
T2122_.53.0763b03: 閻浮提一切衆流皆歸大海。以沃焦山大海
T2122_.53.0763b04: 不増。以金剛輪故大海不減。此金剛輪隨時
T2122_.53.0763b05: 轉故。令大海水同一鹹味
T2122_.53.0763b06: 又涅槃經云。善男子。如殑伽河中有七衆
T2122_.53.0763b07: 生。一者常沒。二者暫出還沒。三者出已則住。
T2122_.53.0763b08: 四者出已遍觀四方。五者遍觀已行。六者行
T2122_.53.0763b09: 已復住。七者水陸倶行。言常沒者。所謂大魚。
T2122_.53.0763b10: 受大惡業。身重處深。是故常沒。暫出還沒者。
T2122_.53.0763b11: 如是大魚受惡業故。身重處淺。暫見光明。
T2122_.53.0763b12: 因光故出。重故還沒。出已住者。謂坻彌魚。身
T2122_.53.0763b13: 處淺水樂見光明。故出已住。遍觀四方者。
T2122_.53.0763b14: 所謂錯魚。爲求食故遍觀四方。是故觀方。
T2122_.53.0763b15: 觀已行者。謂是*錯魚遙見餘物。謂是可食。
T2122_.53.0763b16: 疾行趣之。故觀已行行已復住者。是魚趣已
T2122_.53.0763b17: 既得可食。即便停住。故行已復住。水陸倶行
T2122_.53.0763b18: 者。即是龜也喩七種衆生者
如文不煩此述
T2122_.53.0763b19: 頌曰
T2122_.53.0763b20:     玄言始開闡 雲霧上昇天
T2122_.53.0763b21:     靉靆垂下布 駛雨遍山
T2122_.53.0763b22:     百草倶滋茂 五穀皆熟田
T2122_.53.0763b23:     自非慈福力 豈感樂豐年
T2122_.53.0763b24: 感應縁略引二
十二驗
T2122_.53.0763b25:   時中宿縣有觀亭水神
T2122_.53.0763b26: 秦*時丹陽縣湖側有梅姑神
T2122_.53.0763b27: 漢時夜郎&T038607;水竺王祠有竹節神
T2122_.53.0763b28: 漢中平年江水内有蛾含沙射人
T2122_.53.0763b29: 漢永昌不韋縣有禁水毒氣
T2122_.53.0763c01: 太山之東有澧泉飮用神靈
T2122_.53.0763c02: 二華之山當黄河有神&MT01925;分流
T2122_.53.0763c03: 黄帝時有赤將子輿能隨風雨上下
T2122_.53.0763c04: 神農時有赤松子是雨師能服水入火
T2122_.53.0763c05: 漢沙門千吉能祈雨將孫策忌害見怪
T2122_.53.0763c06: 漢沙門竺曇蓋祈雨有徴
T2122_.53.0763c07: 晋沙門僧群隱山感神水飮而不飢
T2122_.53.0763c08: 晋廬山釋慧遠以杖掘地感泉涌出
T2122_.53.0763c09: 晋沙門于法蘭感涸澗涌水清流
T2122_.53.0763c10: 晋沙門渉公能呪龍下鉢中
T2122_.53.0763c11: 晋沙門佛圖澄能祈雨白龍二頭
T2122_.53.0763c12: 晋沙門竺曇摩羅刹能*呪水枯而更流
T2122_.53.0763c13: 宋沙門求那跋陀羅能祈雨應時而降
T2122_.53.0763c14: 齊沙門曇超有神請*超祈雨有徴
T2122_.53.0763c15: 梁安國寺有瑞像放光處有泉
T2122_.53.0763c16: 唐沙門空藏能祈雨甚有徴應
T2122_.53.0763c17: 唐沙門慧&MT01805;山隱無水感神請居得水
T2122_.53.0763c18: 秦時有中宿縣千里水。觀亭有江神祠壇。經
T2122_.53.0763c19: 過有不悋者。必狂走入山變爲虎。中朝縣民
T2122_.53.0763c20: 至洛返。路見一行旅。寄其書曰。吾家在觀
T2122_.53.0763c21: 亭廟前。石間懸即是也。但扣*藤自應
T2122_.53.0763c22: 者。乃歸。如言果有二人。從水中出取書而
T2122_.53.0763c23: 淪。尋還云。江伯欲見君。此人不覺隨去。便覩
T2122_.53.0763c24: 屋宇精麗飮食鮮香。言語接對無異世間也
T2122_.53.0763c25: 秦時丹陽縣湖側有梅姑廟。姑生時有道術。
T2122_.53.0763c26: 能著履行水上。後負道法。婿怒殺之。投屍於
T2122_.53.0763c27: 水。乃隨流波漂。至今廟處鈴下巫人。當令
T2122_.53.0763c28: 殯殮。不須墳瘞。即時有方頭漆棺在祠堂下。
T2122_.53.0763c29: 晦望之曰。時見水霧中曖然有著履形。廟左
T2122_.53.0764a01: 右不得取魚射獵。輒有迷徑溺沒之患。巫云。
T2122_.53.0764a02: 姑既傷死。所以惡見殘殺也
T2122_.53.0764a03: 漢夜郎&T038607;水竺王祠。昔有女子澣於水濱。
T2122_.53.0764a04: 有大節竹流入女足間。推之不去。有小兒啼
T2122_.53.0764a05: 聲。破之得一男兒。長養有才武遂雄夷獠。因
T2122_.53.0764a06: 竹爲姓。所破之竹。棄之於野。即生成林。王甞
T2122_.53.0764a07: 止石上作羹無水。以劍撃石。泉便涌出。今
T2122_.53.0764a08: 竺王水及破石竹林並存。漢使唐蒙誘而斬
T2122_.53.0764a09: 之。夷獠怨訴。*竺王非血氣所育。求立嗣。太
T2122_.53.0764a10: 守呉覇表封其三子爲侯。今猶有*竺王節廟
T2122_.53.0764a11: 右此三驗
出異苑
T2122_.53.0764a12: 漢中平年内有物處于江水。其名曰*蜮。一曰
T2122_.53.0764a13: 短狐。能含沙射人。所中者則身體筋急頭痛
T2122_.53.0764a14: 發熱。劇者至死。江人以術方抑之。則得沙
T2122_.53.0764a15: 石於鹵中。詩所謂爲鬼爲蜮。則不可得也。
T2122_.53.0764a16: 今俗謂之谿毒。先儒以爲南方男女同川而
T2122_.53.0764a17: 浴。塗氣之所生也
T2122_.53.0764a18: 漢時永昌郡不韋縣有禁水。水有毒氣。唯十
T2122_.53.0764a19: 一月十二月可渡。自正月至十月不可渡。得
T2122_.53.0764a20: 病殺人。其氣中有惡物。不見其形。其似有聲。
T2122_.53.0764a21: 如有以所投撃内。中木則折。中人則害。土俗
T2122_.53.0764a22: 號爲鬼彈
T2122_.53.0764a23: 太山之東有澧泉。其形如井。本體是石也。欲
T2122_.53.0764a24: 取飮者。皆洗心致跪而𢯇之。則泉出如流。
T2122_.53.0764a25: 多少足用。若或驁慢則泉縮焉。蓋神明之
T2122_.53.0764a26: 常志者也
T2122_.53.0764a27: 二華之山。其本一山也。當河河水過之而曲
T2122_.53.0764a28: 流。有神&MT01925;而分之以利河流。其手足迹于今
T2122_.53.0764a29: 存焉。故張衡作西京賦。所稱巨靈贔負。高掌
T2122_.53.0764b01: 遠迹。以流河曲是也
T2122_.53.0764b02: 赤將子輿者。黄帝時人也。不食五穀而噉百
T2122_.53.0764b03: 草華。至堯時爲木工。能隨風雨上下。時時於
T2122_.53.0764b04: 市門中賣繳。亦謂之繳父
T2122_.53.0764b05: 周禮春宗官伯日禮司命。風伯雨師星也。風
T2122_.53.0764b06: 師箕星也。雨師畢星也。玄謂司中司命文昌
T2122_.53.0764b07: 第四第五星也。案抱朴子曰。河伯者。華陰人。
T2122_.53.0764b08: 以八月上庚日渡河溺死。天帝署爲河伯。又
T2122_.53.0764b09: 五行書曰。河伯以庚辰日死。不可治船遠行。
T2122_.53.0764b10: 溺沒不
T2122_.53.0764b11: 赤松子者。神農時雨師也。服水玉以教神農。
T2122_.53.0764b12: 能入火自燒。至崐崙山常入西王母石室。隨
T2122_.53.0764b13: 風雨上下。炎帝少女追之亦得倶去。至高辛
T2122_.53.0764b14: 時復爲雨師。今之雨師本之焉右七條出
搜神記
T2122_.53.0764b15: 漢孫策。既定會稽。引兵迎漢帝。時道人
T2122_.53.0764b16: 吉在策軍中。遇天大旱船路艱澁。策甞自出
T2122_.53.0764b17: 督切軍中人。毎見將士多在吉所。因憤怒曰。
T2122_.53.0764b18: 吾不如吉乎。收吉縛置日中。令其降雨。如
T2122_.53.0764b19: 不能者便當受誅。俄頃之間雲雨滂沛。未及
T2122_.53.0764b20: 移時川澗涌溢。時並來賀。吉免其死。策轉忿
T2122_.53.0764b21: 恚。意使殺之。因是策頗愍傷。毎髣髴見吉。
T2122_.53.0764b22: 後出射獵爲刺客所傷。治療將差。引鏡自窺
T2122_.53.0764b23: 鏡中見吉。顧則無之。如是再三。遂撲鏡大
T2122_.53.0764b24: 噭。瘡皆崩裂。須臾而死見寃
魂志
T2122_.53.0764b25: 漢沙門竺曇蓋。秦郡人也。眞確有苦行。
T2122_.53.0764b26: 鉢振錫行化四輩。居于蒋山常行般舟。尤善
T2122_.53.0764b27: 神呪。多有應驗。司馬元顯甚敬奉之。衞將軍
T2122_.53.0764b28: 劉毅。聞其精苦。招來姑熟深相愛遇。義興
T2122_.53.0764b29: 五年大旱。陂湖竭涸苗稼焦枯祈祭山川累旬
T2122_.53.0764c01: 無應。毅乃請僧設齋。蓋亦在焉。齋畢躬乘露
T2122_.53.0764c02: 航浮泛川溪。文武士庶傾州悉行。蓋於中流
T2122_.53.0764c03: 燔香禮拜。至誠慷慨。乃讀海龍王經。造卷
T2122_.53.0764c04: 發音雲氣便起。轉讀將半沛澤四合。纔及釋
T2122_.53.0764c05: 軸洪雨滂注。畦湖必滿。其年以登劉敬。叔時
T2122_.53.0764c06: 爲毅國郎中令。親豫此集。自所覩見
T2122_.53.0764c07: 晋安羅江縣有霍山。其高蔽日。上有石杅。面
T2122_.53.0764c08: 徑數丈。*杅中泉水深五六尺。經常流溢。古
T2122_.53.0764c09: 老傳云。列仙之所游餌也。有沙門釋僧群。隱
T2122_.53.0764c10: 居其山。常飮此水。遂以不飢因而絶粒。晋安
T2122_.53.0764c11: 太守陶夔。聞而求之。群以水遺陶出山輒臭。
T2122_.53.0764c12: 陶於是越海造山。于時天景澄朗。陶踐山足
T2122_.53.0764c13: 便風雨晦冥。如此者三。竟不得至。群所栖
T2122_.53.0764c14: 策與泉隔一澗。旦夕往還。以一木爲梁。後
T2122_.53.0764c15: 且將渡。輒見一折翅鴨。舒翼當梁頭。逆唼
T2122_.53.0764c16: 僧群。永不得過。欲擧錫撥之。恐其墜死。於此
T2122_.53.0764c17: 絶水。俄而飢卒。時傳云。年百四十。群之將
T2122_.53.0764c18: 死。爲衆説云。年少時甞打折一鴨翅。將或此
T2122_.53.0764c19: 鴨因縁之報乎
T2122_.53.0764c20: 尋陽廬山西有龍泉精舍。即慧遠沙門之
T2122_.53.0764c21: 所立也。遠始南渡。愛其區丘欲創寺宇。未知
T2122_.53.0764c22: 定方。遣諸弟子訪履林澗。疲息此地。群僧並
T2122_.53.0764c23: 渇。率同立誓曰。若使此處宜立精舍。當願神
T2122_.53.0764c24: 力即出嘉泉。乃以杖掘地。清泉涌出。遂畜
T2122_.53.0764c25: 治。因搆堂宇。其後天甞亢旱。遠率諸僧
T2122_.53.0764c26: 轉海龍王經。爲民祈雨。轉讀未畢。泉中有物
T2122_.53.0764c27: 形如豆蛇。騰空而去。俄爾洪雨四澍。澗過
T2122_.53.0764c28: 离畢以有龍瑞故取名焉
T2122_.53.0764c29: 晋沙門于法蘭。高陽人也。十五而出家。器識
T2122_.53.0765a01: 沈秀業操貞整。寺于深巖甞夜坐禪。虎入其
T2122_.53.0765a02: 室因蹲床前。蘭以手摩其頭。虎揚耳而伏。
T2122_.53.0765a03: 數日乃去。竺護燉煌人也。風神情宇。亦蘭之
T2122_.53.0765a04: 次。于時經典新譯梵語數多。辭句繁蕪章偈
T2122_.53.0765a05: 不整。乃領其旨要刋其游文。亦養徒山中。山
T2122_.53.0765a06: 有清澗汲漱所資。有採薪者。甞穢其水。水
T2122_.53.0765a07: 即竭涸。俄而絶流。護臨澗裵回歎曰。水若
T2122_.53.0765a08: 遂竭吾將何資。言終而清流洋溢。尋復盈澗。
T2122_.53.0765a09: 並武惠時人也。支道林爲之像讃曰。于氏超
T2122_.53.0765a10: 世。綜體玄旨。嘉遁山澤。仁感虎兕。護公澄
T2122_.53.0765a11: 寂。道徳淵美。微吟空澗。枯泉還水右四人出
冥祥記
T2122_.53.0765a12: 晋長安有渉公者。西域人也。虚靖服氣不食
T2122_.53.0765a13: 五穀。日能行五百里。言未然之事。驗若
T2122_.53.0765a14: 掌。以苻堅建元十一年。至長安縣。以祕
T2122_.53.0765a15: 呪下神龍。毎旱堅常請之祝龍。俄而龍下鉢
T2122_.53.0765a16: 中。天輒大雨。堅及群臣親就鉢觀之。咸歎其
T2122_.53.0765a17: 異。堅奉爲國神。仕庶皆投身接足。自是無
T2122_.53.0765a18: 復炎旱之憂。至于六年十二月。無病而化。
T2122_.53.0765a19: 堅哭之甚慟。卒後七日堅以其神異。試開棺
T2122_.53.0765a20: 視之。不見屍骸所在。唯有殮被存焉。至十七
T2122_.53.0765a21: 年自正月不雨至于六月。堅減饍縣。以
T2122_.53.0765a22: 迎和氣。至七月降雨。堅謂中書朱彤曰。渉
T2122_.53.0765a23: 公若在。朕豈焦心於雲漢若是哉。此公其大
T2122_.53.0765a24: 聖乎。*彤曰。斯術幽遠。實亦曠古之奇也
T2122_.53.0765a25: 晋時佛圖澄。博術終古。道藝超群。晋建武年
T2122_.53.0765a26: 正月至六月時天大旱。石虎遣太子詣臨漳
T2122_.53.0765a27: 西釜口祈雨。久而不降。虎令澄自乞。即有
T2122_.53.0765a28: 白龍二頭降於祠所。其日大雨。方數千里。其
T2122_.53.0765a29: 年大收。戎貊之徒先不識法。聞澄神驗皆遙
T2122_.53.0765b01: 向禮拜。並不言而化焉
T2122_.53.0765b02: 晋長安有竺曇摩羅刹。此云法護。其先月氏
T2122_.53.0765b03: 人。本姓支氏。世居燉煌。天性純懿操行精苦。
T2122_.53.0765b04: 篤志好學萬里尋師。日誦萬言過目即能。是
T2122_.53.0765b05: 以博覽六經游心七籍。雖世務毀譽。未甞分
T2122_.53.0765b06: 抱。是時晋武之世。寺廟圖像雖崇京邑。而方
T2122_.53.0765b07: 等深經蘊在葱外。護乃慨然發憤志弘大道。
T2122_.53.0765b08: 遂隨至西域。大齎經論還歸中夏。沿路傳譯
T2122_.53.0765b09: 寫爲晋文。所獲賢劫正法華光讃等一百六
T2122_.53.0765b10: 十五部。孜孜所務。唯以弘道爲業。終身寫
T2122_.53.0765b11: 譯勞不告倦。後隱居深山。山有清澗。常取
T2122_.53.0765b12: 澡漱。後有採薪者。穢其水側。俄頃而燥。護乃
T2122_.53.0765b13: *裵回歎曰。人之無徳遂使清泉輟流。水若永
T2122_.53.0765b14: 竭眞無以自給。正當移去耳。言訖而泉流滿
T2122_.53.0765b15: 澗。其幽誠所感如此。故支遁爲之像讃云
T2122_.53.0765b16: 護公澄寂。道徳淵美。微吟穹谷。枯泉漱水。
T2122_.53.0765b17: 邈矣護公。天挺弘懿。濯足流沙。領拔玄致
T2122_.53.0765b18: 後立寺於長安青門外。精勤行道。至於道徳
T2122_.53.0765b19: 化被遐布聲蓋四遠。僧徒數千咸共宗事。及
T2122_.53.0765b20: 晋惠西奔。關中擾亂百姓流移。護與門徒避
T2122_.53.0765b21: 地東下。至澠池遘疾而卒。春秋七十有八。後
T2122_.53.0765b22: 孫綽製道賢論。以天竺七僧方竹林。七賢以
T2122_.53.0765b23: 量高山巨源
T2122_.53.0765b24: 宋大明六年天下亢旱。祷祈山川累月無驗。
T2122_.53.0765b25: 世祖請求那跋陀羅三藏法師祈雨。必使有
T2122_.53.0765b26: 感。如其無獲不須相見。跋陀曰。仰憑三寶。陛
T2122_.53.0765b27: 下天感冀必降澤。如其不獲不復重見。即往
T2122_.53.0765b28: 湖釣臺燒香祈請。不復飮食。默而誦經。
T2122_.53.0765b29: 密加祕呪。明日晡時西北雲起。初如團蓋。日
T2122_.53.0765c01: 在桑楡。風震雲合。連日降雨。明旦公卿入賀。
T2122_.53.0765c02: 勅見慰勞嚫施相續。至太宗之世。禮供彌
T2122_.53.0765c03: 隆。到太始四年正月覺體不愈。臨終之日延
T2122_.53.0765c04: 佇而望云。見天華聖像。隅中遂卒。春秋七十
T2122_.53.0765c05: 有五。太宗深加痛惜。慰贈甚厚。公卿會葬
T2122_.53.0765c06: 榮哀備焉
T2122_.53.0765c07: 齊錢唐靈苑山有釋曇超。姓張。清河人。形長
T2122_.53.0765c08: 八尺。容止可觀。蔬食布衣一中而已。而止都
T2122_.53.0765c09: 龍華寺。元嘉末南游始興遍觀山水。獨宿樹
T2122_.53.0765c10: 下虎兕不傷。大明中還都。至齊太祖即位。被
T2122_.53.0765c11: 勅往遼東弘闡禪道。停彼二年大行法化。建
T2122_.53.0765c12: 元末還京。俄又適錢唐之靈苑山。毎一入禪
T2122_.53.0765c13: 累日不起。後時忽聞風雷之聲。俄見一人執
T2122_.53.0765c14: 笏而進。稱嚴鎭東通。須臾有一人至。形甚
T2122_.53.0765c15: 端正羽衞連翩。下席禮敬自稱弟子。居在七
T2122_.53.0765c16: 里任周此地。承法師至故來展東富陽縣人
T2122_.53.0765c17: 故冬。鑿麓山下爲博。侵壞龍室。群龍共
T2122_.53.0765c18: 忿作三百日不雨。今已一百餘日。井池枯涸
T2122_.53.0765c19: 田種永罷。法師既道徳通神。欲仰屈前行。必
T2122_.53.0765c20: 能感致潤澤蒼生。功有歸也。超曰。興雲降雨
T2122_.53.0765c21: 本是檀越之力。貧道何所能乎。神曰。弟子。部
T2122_.53.0765c22: 曲止能興雲不能降雨。是故相請耳。遂許之。
T2122_.53.0765c23: 脩然而去。超乃南行。經五百至赤亭山。遙
T2122_.53.0765c24: 爲龍呪願説法。至夜群龍悉化作人。來詣超
T2122_.53.0765c25: 禮拜。超更説法。因乞三歸。自稱是龍。超請其
T2122_.53.0765c26: 降雨。乃相看無言。其夜又與超夢云。本因忿
T2122_.53.0765c27: 立誓。法師既導之以善。輒不敢違命。明日晡
T2122_.53.0765c28: 時必當降雨。超明旦即往臨泉寺。遣人告縣
T2122_.53.0765c29: 令。辦船於江中。轉海龍王經。縣令即請僧浮
T2122_.53.0766a01: 石首。轉經纔竟。遂雲降大雨。高下皆足。
T2122_.53.0766a02: 歳以獲收。超以永明十年卒。春秋七十有四
T2122_.53.0766a03: 右五人出
梁高僧傳
T2122_.53.0766a04: 梁安國寺在秣陵縣都郷同下里。以永明九
T2122_.53.0766a05: 年起造寺。有金銅像一躯。高六寸五分。以去
T2122_.53.0766a06: 天監六年二月八日。於寺東房比頭第三間
T2122_.53.0766a07: 内。忽聞音樂聲。爾後房主藥王尼所住房床
T2122_.53.0766a08: 前。時時有光照屋。到二十三日。於光處忽有
T2122_.53.0766a09: 泉涌。仍見此瑞像隨水而出。遠近駭觀咸生
T2122_.53.0766a10: 隨喜。泉既不竭。乃累*塼爲井。井猶存焉右一
見梁
T2122_.53.0766a11: 京寺
記云
T2122_.53.0766a12: 唐釋空藏者。至貞觀年住京師會昌寺。誦
T2122_.53.0766a13: 經三百餘卷。説化爲業。游涼川原。有縁斯赴。
T2122_.53.0766a14: 昔往藍田負兒山。所誦經齎麫六升。擬爲
T2122_.53.0766a15: 調。乃經三周日噉二升。猶不得盡。又感
T2122_.53.0766a16: 神鼎不知何來。時至玉泉寺。以爲終焉之地。
T2122_.53.0766a17: 時經亢旱泉竭苗焦。合寺將散。藏乃至心祈
T2122_.53.0766a18: 請。泉即應時涌溢。天雨滂沛。道俗動色。驚
T2122_.53.0766a19: 嗟不已。至貞觀十六年。終於會昌。還葬山
T2122_.53.0766a20:
T2122_.53.0766a21: 唐襄州光福寺釋慧&MT01805;。姓董氏。善通三論涅
T2122_.53.0766a22: 槃。莊老俗書久已洞明。由此聲譽久逸漢南。
T2122_.53.0766a23: 至貞觀二十三年講涅槃經。四月八日夜山
T2122_.53.0766a24: 神告曰。法師疾作房宇。不久當生西方。至七
T2122_.53.0766a25: 月十四日講盆經竟。斂手曰。生常信施。今須
T2122_.53.0766a26: 通散一毫以上捨入十方衆僧及窮獨乞人并
T2122_.53.0766a27: 諸異道。言訖而終法座。春秋七十有九。初住
T2122_.53.0766a28: 光福寺居山頂上。引汲爲勞。將移他寺。夜見
T2122_.53.0766a29: 神人。身長一丈。衣以紫袍。頂禮&MT01805;曰。奉請住
T2122_.53.0766b01: 此常講大乘經。勿以小乘爲慮。其小乘者。亦
T2122_.53.0766b02: 如高山無水。不能利人。大乘經者。猶如大海。
T2122_.53.0766b03: 自止此山。多佛出世。一人讀誦講説大乘。能
T2122_.53.0766b04: 令所住珍寶光明眷屬榮勝飮食豐饒。若有
T2122_.53.0766b05: 小乘前事並失。唯願弘持勿孤所望。此山頂
T2122_.53.0766b06: 寺先無水可得。山神曰。法師須水此易可得。
T2122_.53.0766b07: 來月八日定當得之。自往劍南慈母山大泉。
T2122_.53.0766b08: 請一龍王去也。言已不見。恰至來期七日
T2122_.53.0766b09: 初夜。大風卒起從西南來。雷震雨注在寺北
T2122_.53.0766b10: 漢高廟下佛堂後百歩許。通夜相續。至明方
T2122_.53.0766b11: 住。唯見清泉香而且美。合衆同幸。及止此住
T2122_.53.0766b12: 本龍泉漸竭。據斯以驗。實感通奇右此三
出唐高僧傳
T2122_.53.0766b13: 園果篇第七十此有五部
T2122_.53.0766b14:   述意部 引證部 樹果部 損傷部 種
T2122_.53.0766b15: 子部
T2122_.53.0766b16: 述意部第一
T2122_.53.0766b17: 竊惟。王舍竹園經行是寄。靈山石室宴坐斯
T2122_.53.0766b18: 依。淨住遍於十方。慈化通於三界。所以遠追
T2122_.53.0766b19: 須達。高慕菴羅。崇無盡之因。造不壞之地。興
T2122_.53.0766b20: 心敬仰。福趣玄門。起念乖恭。業鍾湯炭。故覩
T2122_.53.0766b21: 則發心。見便忘返。益福生善。稱爲伽藍也。
T2122_.53.0766b22: 若有眞心造作。縱小得福弘多。何況於大。若
T2122_.53.0766b23: 起僞心修造。縱大得福尚少。何況於小。是故
T2122_.53.0766b24: 行者。若欲造作。必須依法。不得姦僞也
T2122_.53.0766b25: 引證部第二
T2122_.53.0766b26: 如過去因果經云。諸僧伽藍中。竹園僧伽藍。
T2122_.53.0766b27: 最爲其心念。中本經云。羅閲祇國長者迦蘭
T2122_.53.0766b28: 陀心念。可惜我園施與尼揵。佛若先至奉佛
T2122_.53.0766b29: 及僧。悔恨前施永爲棄捐。大鬼將軍。名曰半
T2122_.53.0766c01: 師。知其心念即召閲叉推逐尼揵。裸形無恥
T2122_.53.0766c02: 不應止此。尼揵驚。悑馳走而去。長者歡喜。
T2122_.53.0766c03: 營造精舍施佛及僧
T2122_.53.0766c04: 又菩薩藏經云。阿難。我今於此竹園中轉此
T2122_.53.0766c05: 菩薩藏經不退轉輪。斷一切衆生疑。阿難。過
T2122_.53.0766c06: 去諸佛亦皆於此虚空地分説菩薩藏經。阿
T2122_.53.0766c07: 難。所有貪瞋癡衆生。入此竹園不發貪瞋癡。
T2122_.53.0766c08: 衆鳥入者非時不鳴萍沙大王與諸婇女。入
T2122_.53.0766c09: 此園中共相娯樂。自覺無欲。諸女亦爾。時王
T2122_.53.0766c10: 歡喜毎作是念。願世有佛。當以此園奉上於
T2122_.53.0766c11: 佛。佛於中住。我當聞法。何以故。可供養者。
T2122_.53.0766c12: 應住此園。非五欲人所應得住。是園無有&T045642;
T2122_.53.0766c13: 虺蜈蚣蟁虻毒螫。若住其中無復毒心。亦是
T2122_.53.0766c14: 竹園不共功徳
T2122_.53.0766c15: 又正法念經云。若有衆生信心清淨。以園林
T2122_.53.0766c16: 地施與衆僧。令僧受用。命終生揵陀羅天。天
T2122_.53.0766c17: 女圍繞百倍縱逸。若有衆生以善修意。爲遮
T2122_.53.0766c18: 寒熱造作義屋。令人受用。命終生常恣意天。
T2122_.53.0766c19: 五欲自娯。從天命終。若得人身。爲王大師
T2122_.53.0766c20: 樹果部第三
T2122_.53.0766c21: 如立世阿毘曇論云。剡浮樹者。此樹生在
T2122_.53.0766c22: 閻浮提北邊。在泥民陀羅河南岸。是樹株
T2122_.53.0766c23: 本正州。中央。從樹株中央取東。西角。並一
T2122_.53.0766c24: 千由旬。是樹生長具足形容可愛枝葉相覆。
T2122_.53.0766c25: 久住不凋。一切風雨不能侵入。次第相覆高
T2122_.53.0766c26: 百由旬。下本洪直都無瘤節。五十由旬方有
T2122_.53.0766c27: 枝條。樹身徑刺廣五由旬。圍十五由旬。其一
T2122_.53.0766c28: 一枝横出五十由旬。中間亘度一百由旬。周
T2122_.53.0766c29: 三百由旬。其菓甘美無比。如細蜂蜜。果
T2122_.53.0767a01: 大如甕。其核大如世間*剡浮子核。其上有
T2122_.53.0767a02: 鳥獸之形。東西枝有子。多落*閻浮提地。少
T2122_.53.0767a03: 落水者。南枝果子。並落*閻浮提。北枝果子。
T2122_.53.0767a04: 悉落河中爲魚所食。樹根悉是金砂所覆。當
T2122_.53.0767a05: 春雨時下不漏澁。夏則不熱。冬無風寒。乾
T2122_.53.0767a06: 闥婆及藥叉神依樹下住。如是之事云何知
T2122_.53.0767a07: 耶。昔王舍城有兩比丘。具神通力。共爲朋友。
T2122_.53.0767a08: 往看彼樹遂至樹所。見樹果熟墮地。自破其
T2122_.53.0767a09: 一。比丘從其蔕孔探手至甲。其最長指猶不
T2122_.53.0767a10: 至核。牽手而出。爲果所染。手甲皆赤。其果香
T2122_.53.0767a11: 氣能染人心。鼻嗅果香。第二比丘問言。汝欲
T2122_.53.0767a12: 食不。長老我不樂食。是事者。有不可思議。
T2122_.53.0767a13: 是離欲結最爲廣大。何以故。若人未離欲嗅
T2122_.53.0767a14: 是香。即生心氣。乃發顛狂。有諸離欲外人若
T2122_.53.0767a15: 嗅此香。退失離欲之地。是二比丘還王舍城
T2122_.53.0767a16: 説如上事。時有一人。名曰長脛。本是王種。姓
T2122_.53.0767a17: 拘利氏。宿業果報所得神通。若行水中。前脚
T2122_.53.0767a18: 未沒。後脚已移。若行草葉。草雖未靡。便得移
T2122_.53.0767a19: 歩。是人從佛聞説此樹。即白佛言。我今行至
T2122_.53.0767a20: *剡浮樹不。答云。得至。是人禮佛向北而去。
T2122_.53.0767a21: 度諸山經過七山。第七名金邊山。登山頂向
T2122_.53.0767a22: 北。聳身遠望。唯見黒暗。悑畏而返。佛問。汝
T2122_.53.0767a23: 至*剡浮樹不。答言。不至。佛問。汝何所見。答
T2122_.53.0767a24: 曰。唯覩黒暗。佛言。此黒暗色即*剡浮樹。是
T2122_.53.0767a25: 人重禮佛足。右繞三匝。更向北行。重度前七
T2122_.53.0767a26: 山。更度後七山。又度六大國。又度七大樹林。
T2122_.53.0767a27: 林間有七大河。渡是七河。又度阿摩羅林及
T2122_.53.0767a28: 訶梨勒林。乃至*剡浮南枝。從南枝上行至北
T2122_.53.0767a29: 枝。是人俯窺見下。水相與常水異。澄清洞徹
T2122_.53.0767b01: 都無障礙。是人思惟。我之神通今於此處得
T2122_.53.0767b02: 成就不。因脚履水手攀樹枝。是脚至水如石
T2122_.53.0767b03: 即沒。於此神通不得成就。此水輕細如酥油。
T2122_.53.0767b04: 浮在水上。若以此水投於彼水。即沈如石。是
T2122_.53.0767b05: 人取一果子。還奉世尊。佛受此果。破爲多片。
T2122_.53.0767b06: 施諸大衆。果汁染於佛手。佛以此手撃於山
T2122_.53.0767b07: 石。至今赤色。如昔不異。澁赤不燥。掌迹分
T2122_.53.0767b08: 明。因昔分果爲片故。因名此石爲片片巖。
T2122_.53.0767b09: 是時佛化優婁頻螺迦葉。亦取此菓與迦葉。
T2122_.53.0767b10: 是*剡浮樹外有二林。形如半月。圍繞此樹。
T2122_.53.0767b11: 其内有林。名呵梨勒。外名阿摩勒。是果熟時
T2122_.53.0767b12: 其味最美。不辛不苦。如細蜂蜜。果形大小如
T2122_.53.0767b13: 二斛器。阿摩勒林南復有七林。七河相間。其
T2122_.53.0767b14: 最北林名曰菴羅。次名*剡浮。三名娑羅。四
T2122_.53.0767b15: 名多羅。五名人林。六名石榴林。七名劫畢他
T2122_.53.0767b16: 林。如是諸果不辛不苦。甜如蜂蜜。是人林中
T2122_.53.0767b17: 果形似人。若離欲人食此果者。退失禪定。其
T2122_.53.0767b18: 劫畢他林南有六大國。其最南國名曰高流。
T2122_.53.0767b19: 次名倶臘婆。三名毘提訶。四名摩訶毘提訶。
T2122_.53.0767b20: 五名欝多羅曼陀。極北第六名捨喜摩羅耶。
T2122_.53.0767b21: 是六國内人皆貞良持十善法。其獸自死。自
T2122_.53.0767b22: 至人所。乃食其肉。是處犛牛其數最多。以其
T2122_.53.0767b23: 髮尾用覆屋舍。其地生麥不須耕墾。是麥
T2122_.53.0767b24: 熟已無有糠糩。是其國人磨蒸爲飯。其麥氣
T2122_.53.0767b25: 甘味美如蜜
T2122_.53.0767b26: 又長阿含經云。所以名閻浮提者。下有金山。
T2122_.53.0767b27: 高三十由旬。由閻浮樹故。得名爲閻浮金閻
T2122_.53.0767b28: 浮樹。其果如箪。其味如蜜。樹有五大柧。四
T2122_.53.0767b29: 面四*柧上有一*柧。其東*柧果乾闥和所食。
T2122_.53.0767c01: 其南*柧果七國人所食。一名拘樓國。二名拘
T2122_.53.0767c02: 羅婆。三名毘提。四名善毘提。五名漫陀。六
T2122_.53.0767c03: 名婆羅。七名婆梨。其西*柧果海虫所食。其
T2122_.53.0767c04: 北*柧果禽獸所食。其上*柧果星宿天所食」
T2122_.53.0767c05: 又中阿含經云。過去閻浮提人壽八萬歳時。
T2122_.53.0767c06: 有轉輪聖王出世。名高羅婆王。有樹名善住
T2122_.53.0767c07: 尼拘類王。而有五枝。第一枝者王所食及皇
T2122_.53.0767c08: 后。第二枝者太子食及諸臣。第三枝者國人
T2122_.53.0767c09: 民食。第四枝者沙門梵志食。第五枝者禽獸
T2122_.53.0767c10: 所食。尼拘類樹果大如二升瓶。味如淖蜜丸。
T2122_.53.0767c11: 無有護者。亦無相偸。有一人來飢渇極羸。顏
T2122_.53.0767c12: 色憔悴欲得食果。往至樹王所飽噉果已。毀
T2122_.53.0767c13: 折其枝。持果歸去。尼拘樹王有一天依而居
T2122_.53.0767c14: 之。彼作是念。閻浮洲人。異哉無恩無有反
T2122_.53.0767c15: 復。我寧令樹無果即不生果。復有一人飢渇
T2122_.53.0767c16: 極羸欲得噉果。往詣樹所。見樹無果。即往詣
T2122_.53.0767c17: 高羅婆王所。白曰。天王當知。善住尼拘樹王
T2122_.53.0767c18: 無果。王聞已如力士屈申臂頃。至三十三天
T2122_.53.0767c19: 住帝釋前。白曰。拘翼當知。尼拘樹王不生果。
T2122_.53.0767c20: 於是帝釋及高羅婆王。如力士屈申臂頃。至
T2122_.53.0767c21: 善住尼拘類樹。不遠而住。化作大水暴風雨
T2122_.53.0767c22: 已。拔根倒竪。於是樹王居止枝天。因此故
T2122_.53.0767c23: 憂苦愁慼。啼泣垂涙在。帝釋前立。帝釋問
T2122_.53.0767c24: 曰。何意啼泣。彼天白曰。當知大水暴風雨拔
T2122_.53.0767c25: 根倒*竪。願善住尼拘類樹王還復如本。於是
T2122_.53.0767c26: 天帝復化作大水暴風雨已。令尼拘樹王即
T2122_.53.0767c27: 復如故
T2122_.53.0767c28: 又華嚴經云。雪山頂有藥王樹。名非從根生
T2122_.53.0767c29: 非不從根生。縱廣六百八十萬由旬。下極金
T2122_.53.0768a01: 剛際。此樹生根時。閻浮提樹一切根生。若生
T2122_.53.0768a02: 莖時及枝葉華菓時。閻浮提樹一切悉生枝
T2122_.53.0768a03: 葉華菓。其樹根能生莖。莖能生根。是故名
T2122_.53.0768a04: 曰不從根生非不從根生。於一切處悉能生
T2122_.53.0768a05: 長。唯除地獄深坑及水輪中。不得生長耳
T2122_.53.0768a06: 又雜阿含經云。昔者有王名拘獵。國中有樹
T2122_.53.0768a07: 名羞波提桓。五百六十里圍。下根周匝八百
T2122_.53.0768a08: 四十里。高四千里。枝四布匝二千里。樹有五
T2122_.53.0768a09: 果。道有五面。一面者國王與宮内諸伎女共
T2122_.53.0768a10: 食。二面者大臣百官皆共食之。三面者人民
T2122_.53.0768a11: 共食之。四面者諸釋道士共食之。五面者飛
T2122_.53.0768a12: 鳥禽獸共食之。果如升瓶。其味甜如蜜樹。無
T2122_.53.0768a13: 守者果分不相侵。時人壽八萬四千歳。有九
T2122_.53.0768a14: 種病。一寒二熱三飢四渇五大便六小便七
T2122_.53.0768a15: 愛欲八食多九年老。女人年五百歳。爾乃行
T2122_.53.0768a16: 此同彌勒佛
出世時也
T2122_.53.0768a17: 損傷部第四
T2122_.53.0768a18: 如僧祇律云。佛在世時。有闡陀比丘。須木造
T2122_.53.0768a19: 房。有薩羅林樹。便往伐之。持用成房。爾時
T2122_.53.0768a20: 林中有鬼神依止此林。語闡陀言。莫斫是樹。
T2122_.53.0768a21: 今我小弱男女。暴露風雨無所依止。闡陀答
T2122_.53.0768a22: 言。死鬼促去。莫住此中。誰喜見汝。即便伐
T2122_.53.0768a23: 之。時此鬼神即大啼哭。將諸兒子詣世尊所。
T2122_.53.0768a24: 佛知而故問。汝何以啼哭。答言。世尊。尊者闡
T2122_.53.0768a25: 陀伐我林樹持用作房。我男女大小風雨
T2122_.53.0768a26: 露。當何所依。爾時世尊。爲此鬼神。隨順説
T2122_.53.0768a27: 法。憂苦即除。去佛不遠便有林樹。世尊指授
T2122_.53.0768a28: 令得住止。佛呵闡陀已。如來一宿住止是處。
T2122_.53.0768a29: 左右有樹木與人等者。便爲塔廟。是故神祇
T2122_.53.0768b01: 樂來依止。云何惡口罵之。又四分律。佛亦不
T2122_.53.0768b02: 許斫神樹斫者得突吉羅罪
T2122_.53.0768b03: 又正法念經云。若有衆生持戒離於邪見。見
T2122_.53.0768b04: 人斫伐鬼神大樹夜叉羅刹之所依止。其人
T2122_.53.0768b05: 擁護令不斫伐。此諸鬼神不惱害人。依樹受
T2122_.53.0768b06: 樂。無樹則苦。此人命終生歡喜天。與衆天女
T2122_.53.0768b07: 歡娯受樂。從天命終。若得人身安隱巨富
T2122_.53.0768b08: 又毘尼母經云。有五種樹。比丘不得斫伐。一
T2122_.53.0768b09: 菩提樹。二鬼神樹。三閻浮提樹。四阿私陀樹。
T2122_.53.0768b10: 五屍陀林樹。若比丘爲三寶種三種樹。一者
T2122_.53.0768b11: 果樹。二者華樹。三者葉樹。此但有福無過。有
T2122_.53.0768b12: 比丘樹上安居。縛木作床。即不下樹。放便利
T2122_.53.0768b13: 樹下。此樹有大鬼。忿瞋打此比丘殺佛言。從
T2122_.53.0768b14: 今。己去不聽比丘樹上安居樹下便利有五
T2122_.53.0768b15: 種樹不得斫一。菩提樹二。神樹三。路中大
T2122_.53.0768b16: 樹四。屍陀林樹。五尼拘陀樹。若佛塔壞。若僧
T2122_.53.0768b17: 伽藍壞。爲木火燒得斫四種。除菩提樹。有
T2122_.53.0768b18: 五種樹應得受用。一者火燒。二者龍火燒。三
T2122_.53.0768b19: 者自乾。四者風吹來。五者水漂。如是等樹得
T2122_.53.0768b20: 受用
T2122_.53.0768b21: 種子部第五
T2122_.53.0768b22: 如長阿含經云。有何因縁世間有五種子。有
T2122_.53.0768b23: 大亂風從不敗世界吹種子來生此國。一者
T2122_.53.0768b24: 根子。二者莖子。三者節子。四者虚中子。五者
T2122_.53.0768b25: 子子。是爲世間有五種子出
T2122_.53.0768b26: 又起世經云。有何因縁有五種子世間出現。
T2122_.53.0768b27: 佛告比丘。若於東方有諸世界。或成已壞。或
T2122_.53.0768b28: 壞已成。或成已住。南西北方成壞及住亦復
T2122_.53.0768b29: 如是。爾時有阿那毘羅大風。別於他方成住
T2122_.53.0768c01: 世界。吹五種子散此界中。散已復散。乃至大
T2122_.53.0768c02: 散。所謂根子莖子節子接子子子。此爲五子。
T2122_.53.0768c03: 閻浮樹果大如摩伽陀國一斛之甕。摘其果
T2122_.53.0768c04: 時汁隨流出。色白如乳。味甘如蜜。閻浮樹果
T2122_.53.0768c05: 隨所出生有五分益。謂東南西方上下二方。
T2122_.53.0768c06: 東方生者。諸揵闥婆皆共食之。南方生者。
T2122_.53.0768c07: 爲七大聚落人民所食。何者爲七。一名不正
T2122_.53.0768c08: 噭。二名*噭喚。三不正體。四賢五善賢。六
T2122_.53.0768c09: 牢。七勝。西分生者。金翅鳥等所共食之。上分
T2122_.53.0768c10: 生者。虚空夜叉皆共食之。下分生者。海中諸
T2122_.53.0768c11: 蟲皆來取食
T2122_.53.0768c12: 又觀佛三昧經云。佛言。雪山有樹名殃伽陀。
T2122_.53.0768c13: 其果甚大。其核甚小。推其本末從香山來。以
T2122_.53.0768c14: 風力故得至雪山。益冬盛寒羅刹夜叉在山
T2122_.53.0768c15: 曲中屏㟪之處。糞穢不淨盈流于地。猛風吹
T2122_.53.0768c16: 雪以覆其上。漸漸成塹五十由旬。因糞力故
T2122_.53.0768c17: 此果得生。根莖枝葉華實滋茂。春陽三月八
T2122_.53.0768c18: 方同時。皆悉風起消融氷雪。唯果樹在。其果
T2122_.53.0768c19: 形色閻浮提果。無以爲譬。其形團圓滿半由
T2122_.53.0768c20: 旬。婆羅門食即得仙道五通具足。壽命一劫。
T2122_.53.0768c21: 不老不死。凡夫食之。向得四沙門果。三明六
T2122_.53.0768c22: 通無不悉備。有人持種至閻浮提糞壞之地。
T2122_.53.0768c23: 然後乃生。高一多羅樹。樹名拘律陀。果名多
T2122_.53.0768c24: 勒。大如五升瓶。人有食者。能除熱病
T2122_.53.0768c25: 又涅槃經云。佛言。善男子。雪山有草。名曰
T2122_.53.0768c26: 忍辱。牛若食之。則成醍醐
T2122_.53.0768c27: 頌曰
T2122_.53.0768c28:     祇園感神夾 鹿苑化拘隣
T2122_.53.0768c29:     聖人居福地 賢士樂山
T2122_.53.0769a01:     乍聞千葉現 時動百華鮮
T2122_.53.0769a02:     香草皆滿地 靈芝遍房前
T2122_.53.0769a03:     甘池流八水 神井涌九泉
T2122_.53.0769a04:     華幡高飄颺 應感下飛仙
T2122_.53.0769a05:     鳥弄千聲囀 人歌百福田
T2122_.53.0769a06:     盛哉茲勝處 誰見不留連
T2122_.53.0769a07: 感應縁略引十
二驗
T2122_.53.0769a08: 周隱王二年地暴長 夏秦周漢時山亡 漢
T2122_.53.0769a09: 哀帝時有靈樹變 漢建昭五年有大槐樹變
T2122_.53.0769a10:  漢靈帝有二樗樹變 漢光和年時有靈草
T2122_.53.0769a11: 變 晋永嘉年時有偃鼠出怪 呉先主時有
T2122_.53.0769a12: 靈樹出變 呉時太守郡境有靈槎怪 太
T2122_.53.0769a13: 古之時有女馬皮變爲蠶蟲 宋沙門釋僧瑜
T2122_.53.0769a14: 亡後房内生雙桐樹 唐王玄策西國行傳有
T2122_.53.0769a15: 金山
T2122_.53.0769a16: 周隱王二年四月。齊地暴長。長丈餘。高一尺
T2122_.53.0769a17: 五寸。京房易妖曰。地長四時暴占。春夏多吉。
T2122_.53.0769a18: 秋冬多凶。歴陽之郡一夕淪入地中而爲澤
T2122_.53.0769a19: 水。今麻湖是也。不知何時。運升樞曰。邑之
T2122_.53.0769a20: 論陰呑陽不相
T2122_.53.0769a21: 夏桀之時厲山亡。秦始皇之時三山亡。周顯
T2122_.53.0769a22: 王三十二年宋大丘社亡。漢昭帝之末陳留
T2122_.53.0769a23: 昌邑社亡。京房易傳曰。山默然自移。天下有
T2122_.53.0769a24: 兵社稷亡也。故會稽山陰琅邪中有怪山。
T2122_.53.0769a25: 世傳本瑯琊東武山也。時天夜風雨晦冥。旦
T2122_.53.0769a26: 而見此山在焉。百姓怪之。因名怪山。時東
T2122_.53.0769a27: 武縣山亦一夕自亡去。識其形者。乃知其移
T2122_.53.0769a28: 來。今怪山下見有東武里。蓋記山所自來以
T2122_.53.0769a29: 爲名也。又交州脆州山移至青州。凡山徙皆
T2122_.53.0769b01: 不極之異也。此二事未詳其世。尚書金縢曰。
T2122_.53.0769b02: 山徙者。人君不用道士。賢者不興。或祿去公
T2122_.53.0769b03: 室。賞罰不由君。私門成群不救。當爲易世變
T2122_.53.0769b04: 號。説曰。善言天者。必質之於人。天有四時五
T2122_.53.0769b05: 行。日月相推寒暑迭代。其轉運也。和而爲雨。
T2122_.53.0769b06: 怒而爲風。散而爲露。亂而爲霧。凝而爲霜雪。
T2122_.53.0769b07: 立爲虹蜺。此天地之常數也。若四時失運。
T2122_.53.0769b08: 寒暑乖違。則五緯盈縮。星辰錯行。日月
T2122_.53.0769b09: 蝕彗勃流飛。此天地之色侯也。此寒暑不
T2122_.53.0769b10: 時天地亟否也。故名立土踊。天地之痤&MT01977;
T2122_.53.0769b11: 也。山崩地陷。天地之癰疽也。衝風暴雨。天地
T2122_.53.0769b12: 之奔氣也。雨澤不降川涜涸竭。天地之焦枯
T2122_.53.0769b13:
T2122_.53.0769b14: 漢哀帝建平三年。零陵有樹。量池圍一丈六
T2122_.53.0769b15: 尺。長一十四丈七尺。民斷其本長九尺餘。皆
T2122_.53.0769b16: 枯三月樹本自立故處。汝南平陽遂郷有樹。
T2122_.53.0769b17: 博地生枝葉。如人形。身青黄色面白。頭髮
T2122_.53.0769b18: 稍長六寸一分。京房易傳曰。王徳欲衰。下
T2122_.53.0769b19: 人將起。則有木生爲人状。其後有王莽之簒
T2122_.53.0769b20: 漢建昭五年。兗州刺史浩賞禁民私所立社。
T2122_.53.0769b21: 山陽槖郷社有大槐樹。吏伐斷之。其夜樹復
T2122_.53.0769b22: 立故處。説曰。凡斷枯復起。皆廢而復興之象
T2122_.53.0769b23: 也。是世祖之應耳
T2122_.53.0769b24: 漢靈帝嘉平三年。右核別作中有兩樗樹。
T2122_.53.0769b25: 皆高四尺。其一株宿昔暴長。長一丈餘。麁
T2122_.53.0769b26: 大一圍。作胡人状。頭目鬢髮備具。其五年十
T2122_.53.0769b27: 月。正殿作有槐樹。皆六十圍。自拔倒竪。根
T2122_.53.0769b28: 上枝下。其於洪漸皆爲木。不曲直中平正。
T2122_.53.0769b29: 長安城西北六七里有空樹。中有人。面生鬢」
T2122_.53.0769c01: 漢光和七年。陳留濟陰東郡寃句離祗界
T2122_.53.0769c02: 中草。生作人状。操持兵弩。牛馬龍蛇鳥獸之
T2122_.53.0769c03: 所白黒。各如其色。羽毛頭目足翅皆具。非
T2122_.53.0769c04: 但髣髴。像之尤純。舊説曰。近草妖也。是歳有
T2122_.53.0769c05: 黄巾賊起漢遂微弱。呉五鳳元年六月。交阯
T2122_.53.0769c06: 稗草化爲稻
T2122_.53.0769c07: 晋永嘉五年十一月。有偃鼠出延陵。郭璞
T2122_.53.0769c08: 之遇臨之益。曰此郡東縣當有妖人。欲搆
T2122_.53.0769c09: 者。尋亦自死矣
T2122_.53.0769c10: 呉先主時陸敬叔。爲建安太守。使人伐大樹。
T2122_.53.0769c11: 下數斧忽有血出。至樹斷有一物。人頭狗身。
T2122_.53.0769c12: 從樹穴中出走。叔曰。此名彭侯。烹而食之。其
T2122_.53.0769c13: 味如狗
T2122_.53.0769c14: 葛祚字元先。丹陽句容人也。呉時作衡陽太
T2122_.53.0769c15: 守。郡境有大査。横水能爲妖怪。百姓爲之
T2122_.53.0769c16: 立廟。行旅必過。要祷祠*査。*査乃沈沒不
T2122_.53.0769c17: 者。*査浮則船爲破壞。祚將去官。乃大具斤
T2122_.53.0769c18: 斧之屬。將伐去之。明日當至。其夜廟保及
T2122_.53.0769c19: 左右居民。聞江中洶洶有人聲非常。咸怪
T2122_.53.0769c20: 之。旦往視*査移去。沿流流下數里。駐在灣
T2122_.53.0769c21: 中。自此行者。無復沈覆之患。衡陽人美之。
T2122_.53.0769c22: 爲祚立碑曰。正徳所禳。神等爲移
T2122_.53.0769c23: 尋舊説云。太古之時有大人遠征。家無餘人。
T2122_.53.0769c24: 唯有一男一女。牡馬一匹。女親養之。窮居
T2122_.53.0769c25: 幽處思念其父。乃戲馬曰。爾能爲我迎得父
T2122_.53.0769c26: 還。吾將嫁汝。既承此言。馬乃絶韁而去。徑至
T2122_.53.0769c27: 父所。父見馬驚喜。因取而乘之。馬望所自來
T2122_.53.0769c28: 悲鳴不息。父曰。此馬無事如此。我家得無有
T2122_.53.0769c29: 故乎。乃亟乘以歸。爲畜生有非常之情故。厚
T2122_.53.0770a01: 加芻養。馬不肯食。毎見女出入。輒喜怒奮
T2122_.53.0770a02: 撃。如此非一。父怪之。密以問女。女具以告
T2122_.53.0770a03: 父。必爲是故也。父曰。勿言恐辱家門。且莫出
T2122_.53.0770a04: 入。於是伏弩射而殺之。曝皮於庭。父行女與
T2122_.53.0770a05: 隣女之皮所戲。以足蹴之。曰汝是畜生。而
T2122_.53.0770a06: 欲取人爲婦耶。招此屠剥。如何自苦。言未及
T2122_.53.0770a07: 竟。馬皮蹶然而起。卷女以行。隣女忙怕。不
T2122_.53.0770a08: 敢救之。走告其父。父還求索。已出失之。後經
T2122_.53.0770a09: 數日。得於大樹枝間女及馬皮。盡化爲蠶而
T2122_.53.0770a10: 績於樹上。其繭綸理厚大異於常蠶。隣婦取
T2122_.53.0770a11: 而養之。其*核數倍。因名其樹曰桑。桑者喪
T2122_.53.0770a12: 也。由斯百姓競種之。今世所養是也。言桑蠶
T2122_.53.0770a13: 者。是古蠶之餘類也。案天宮辰爲馬星。蠶
T2122_.53.0770a14: 書日月當大火則浴其種。是蠶與馬同氣也。
T2122_.53.0770a15: 周禮教人職掌禁原蠶者注云。物莫能兩大。
T2122_.53.0770a16: 禁原蠶者。爲其傷馬也。漢禮皇后親採桑祀
T2122_.53.0770a17: 蠶神曰。苑窳婦人寓氏公主。公主者。女之尊
T2122_.53.0770a18: 稱也。苑窳婦人。先蠶者也。故今世或謂蠶爲
T2122_.53.0770a19: 女兒者。古之遺言也右此十驗
出搜神記
T2122_.53.0770a20: 宋釋僧瑜。呉興餘杭人。本姓周氏。弱冠出家。
T2122_.53.0770a21: 有神理。精修苦業始終不渝。元嘉十五年
T2122_.53.0770a22: 愒廬山。同侶有曇温慧光等。皆勵操貞
T2122_.53.0770a23: 潔倶尚幽棲。乃共築架其山之陽。今招隱精
T2122_.53.0770a24: 舍是也。瑜常以爲結溺三途情形故也。情將
T2122_.53.0770a25: 盡矣形亦宜殞。藥王之轍。獨何云遠。於是
T2122_.53.0770a26: 屡發言誓。始契燒身。四十有四。孝建二年六
T2122_.53.0770a27: 月三日。將就本志。道俗赴觀。車騎填接。瑜率
T2122_.53.0770a28: 衆行道訓授典戒。爾旦密雲將雨。瑜乃慨然
T2122_.53.0770a29: 發誓曰。若我所志克明。天當清朗。如其期
T2122_.53.0770b01: 誠無感便宜滂澍。使此四輩知神應之無昧
T2122_.53.0770b02: 也。言已頃之雲景明霽。及焚焔交至。合掌端
T2122_.53.0770b03: 一。有紫氣騰空別表煙外。移晷乃歇。後旬有
T2122_.53.0770b04: 四日。瑜所住房裏雙桐生焉。根枝豐茂。巨細
T2122_.53.0770b05: 如一。貫欀直竦。遂成鴻樹。理識者。以爲娑
T2122_.53.0770b06: 羅寶樹。剋炳泥洹。瑜之庶幾。故見斯證。因號
T2122_.53.0770b07: 曰雙桐沙門。呉郡張辯時爲乎南長史。親覩
T2122_.53.0770b08: 其事。具爲傳讃云
祥記
T2122_.53.0770b09: 從吐蕃國。向雲山南界。至屈露多。悉立等
T2122_.53.0770b10: 國云。從此驛北行。可以九日。有一寶山。山
T2122_.53.0770b11: 中土石並是黄金。有人取者。即獲殃咎出王
玄策
T2122_.53.0770b12: 西國
行傳
T2122_.53.0770b13: 法苑珠林卷第六十三
T2122_.53.0770b14:
T2122_.53.0770b15:
T2122_.53.0770b16:
T2122_.53.0770b17: 法苑珠林卷第六十四
T2122_.53.0770b18:  *西明寺沙門釋道*世撰 
T2122_.53.0770b19: 漁獵篇第七十
T2122_.53.0770b20: 慈悲篇第七十四
T2122_.53.0770b21: 漁獵篇此有二部
T2122_.53.0770b22: 述意部第一
T2122_.53.0770b23: 敬尋。如來設教。深尚仁慈。禁戒之科。殺害爲
T2122_.53.0770b24: 重。衆生貪濁愛戀己身。刑害他命保養自躯。
T2122_.53.0770b25: 由著滋味漁捕百端。貪彼甘肥罝羅萬種。或
T2122_.53.0770b26: &T016254;鷹放犬冒渉山丘。擁劍提戈穿窬林藪。或
T2122_.53.0770b27: 垂綸河海布綱江湖。香餌釣魚金丸彈鳥。遂
T2122_.53.0770b28: 使輕鱗殞命弱羽摧年。穴罷新胎巣無舊卵。
T2122_.53.0770b29: 既窮草澤命侶游歸。於是脂消鼎&T055114;。肉碎枯
T2122_.53.0770c01: 形。識附羹中。魂依鱠裏。何期己身可重彼
T2122_.53.0770c02: 命爲輕。遂喪彼身形養己躯命。止存口腹不
T2122_.53.0770c03: 顧酸傷。但爲庖厨横加屠割。致使怨家讐
T2122_.53.0770c04: 遍在冥中。債主逐隨滿於空界。不善業相。以
T2122_.53.0770c05: 自莊嚴。諸惡律儀無時暫捨。菩薩爲此
T2122_.53.0770c06: 眉。大士由茲抆涙。但惟四生遞受六道輪迴。
T2122_.53.0770c07: 或此身怨府。昔是至親。曩世密交。今成疎
T2122_.53.0770c08: 友。改形易貌。不復相知。彼沒此生。何由可
T2122_.53.0770c09: 測。但慈悲之道。救拔爲先。菩薩之懷。愍濟爲
T2122_.53.0770c10: 用。常應遍游地獄代其受苦。廣度衆生施以
T2122_.53.0770c11: 安樂也
T2122_.53.0770c12: 引證部第二
T2122_.53.0770c13: 如涅槃經云。有十六惡律儀。何等十六。一者
T2122_.53.0770c14: 爲利餧養羔羊。肥已轉賣。二者爲利買已屠
T2122_.53.0770c15: 殺。三者爲利餧養猪豚。肥已轉賣。四者爲利
T2122_.53.0770c16: 買已屠殺。五者爲利餧養牛犢。肥已轉賣。六
T2122_.53.0770c17: 者爲利買已屠殺。七者爲利養鷄令肥。肥已
T2122_.53.0770c18: 轉賣。八者爲利買已屠殺。九者釣魚。十者獵
T2122_.53.0770c19: 師。十一者劫奪。十二者魁膾。十三者網捕飛
T2122_.53.0770c20: 鳥。十四者兩舌。十五者獄卒。十六者呪龍。能
T2122_.53.0770c21: 爲衆生永斷如是十六惡業。是名修戒
T2122_.53.0770c22: 又雜阿毘曇心論云。有十二種住不律儀。一
T2122_.53.0770c23: 屠羊。二養雞。三養猪。四捕鳥。五捕魚。六獵
T2122_.53.0770c24: 師。七作賊。八魁膾。九守獄。十呪龍。十一屠
T2122_.53.0770c25: 犬。十二伺獵。屠羊者謂殺羊。以殺心若養若
T2122_.53.0770c26: 賣若殺。悉名屠羊。養雞養猪亦復如是。捕
T2122_.53.0770c27: 鳥者。若殺鳥自活。捕魚獵師亦皆如是。作
T2122_.53.0770c28: 賊者。常行劫害。魁膾者。主殺人自活。守獄
T2122_.53.0770c29: 者。以守獄自活。呪龍者。習呪龍蛇戲樂自活。
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