大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

廬山蓮宗寶鑑 (No. 1973_ 普度編 ) in Vol. 47

[First] [Prev] 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 [Next] [Last] [行番号:/]   [返り点:/] [CITE]

T1973_.47.0319a01: 餘法矣
T1973_.47.0319a02:   寂室大師示淨土實見
T1973_.47.0319a03: 不修淨業者云。游心禪定悟性眞宗。或聞説
T1973_.47.0319a04: 淨土必曰。淨土唯心我心既淨則國土淨。何
T1973_.47.0319a05: 用別求生處。寂室曰。且維摩經中云。如來以
T1973_.47.0319a06: 足指按地。見娑婆國土悉皆嚴淨。而衆會不
T1973_.47.0319a07: 見。惟螺髻梵王得知。今之説悟性者。能如梵
T1973_.47.0319a08: 王所見淨土不。況汝居卑室陋屋必羨之以
T1973_.47.0319a09: 大廈高堂。脱粟藜羹者。必羨之以珍羞上味。
T1973_.47.0319a10: 弊袍短褐者。必羨之以綾羅輕縠若云心淨
T1973_.47.0319a11: 土淨。則不消如是分別也。況當老病死苦世
T1973_.47.0319a12: 間違情之時。顏色與未悟者同。是則口唱心
T1973_.47.0319a13: 淨土淨之言。身被穢土苦惱之縛。其自欺
T1973_.47.0319a14: 之甚也。不然應須信教仰理。於淨土從而修
T1973_.47.0319a15:
T1973_.47.0319a16:   大智律師示念佛事理不二
T1973_.47.0319a17: 師嘗爲慈慧文法師。作淨土集序。其略曰。古
T1973_.47.0319a18: 今學佛多惑事理。謂理則纖塵不立。言事則
T1973_.47.0319a19: 萬象森羅凝心。住寂則爲理。動用操修則爲
T1973_.47.0319a20: 事。遂引古云。實際理地不受一塵。佛事門中
T1973_.47.0319a21: 不捨一法。斯迺理事敵立空有並馳。予嘗變
T1973_.47.0319a22: 其語曰。實際理地不少一塵。佛事門中不存
T1973_.47.0319a23: 一法。何則由實際理具一切法豈少一塵乎。
T1973_.47.0319a24: 由佛事門離一切相豈存一法乎。如此方見
T1973_.47.0319a25: 理事一如。空有不二矣
T1973_.47.0319a26:   文法師淨行序念佛宗要
T1973_.47.0319a27: 夫達無心之有心。識有念之無念。有無不住
T1973_.47.0319a28: 能所胡存。是則念念圓明心心虚寂。苟昧斯
T1973_.47.0319a29: 旨則法法成疣。的契其宗則門門通妙。今可
T1973_.47.0319b01: 無乖實際而示圓修。俾負重致遠者。獲遂於
T1973_.47.0319b02: 息肩。流浪迷津者速登於彼岸。求生西方。
T1973_.47.0319b03: 無先念佛觀門者也。予輒爲修淨業者。薄採
T1973_.47.0319b04: 經論大綱。述成西方淨行法門。示彼所修令
T1973_.47.0319b05: 得其趣。有覩茲文而復不能起信修行者。煩
T1973_.47.0319b06: 乎狂熱投圊。唯露一髮欲垂拯救。末如之何
T1973_.47.0319b07: 廬山蓮宗寶鑑念佛正宗卷第三
T1973_.47.0319b08:
T1973_.47.0319b09:
T1973_.47.0319b10:
T1973_.47.0319b11: 廬山蓮宗寶鑑念佛正派卷第四
T1973_.47.0319b12: 二十
二章
T1973_.47.0319b13:   念佛正派説
T1973_.47.0319b14: 佛由心造。道在人弘。弘道之要無先乎念佛。
T1973_.47.0319b15: 念佛則是正心。正心故能合道。道之宗極曰
T1973_.47.0319b16: 佛也。佛者覺也。一切衆生有此本覺之性。因
T1973_.47.0319b17: 一念有差所以不覺。裴相國云。終日圓覺而
T1973_.47.0319b18: 未嘗圓覺者衆生也。具足圓覺而住持圓覺
T1973_.47.0319b19: 者如來也。是故薄伽梵成道摩竭陀。説有談
T1973_.47.0319b20: 空觀根逗教。於諸法之外別開念佛一門。截
T1973_.47.0319b21: 衆苦之根源。入聖流之要路。故經云。從是
T1973_.47.0319b22: 西方過十萬億佛土。有世界名曰極樂。其土
T1973_.47.0319b23: 有佛號阿彌陀。國中無三毒八難。有七寶衆
T1973_.47.0319b24: 妙莊嚴。以法爲身群聖爲友。苟能誠信發願
T1973_.47.0319b25: 歸心彼土者即得往生。出乎三界九有之表。
T1973_.47.0319b26: 證諸佛無上妙道。其言無所欺也。粤自大教
T1973_.47.0319b27: 東流至佛圖澄而盛。由澄而得道安。安之門
T1973_.47.0319b28: 有遠公戒珠義海龍姿鳳章。於是教門綱紀
T1973_.47.0319b29: 從茲大備。師著念佛三昧詠親勸。于時晋
T1973_.47.0319c01: 賢慕師之徳。爭趨正覺之場同究斯道。名動
T1973_.47.0319c02: 帝王道尊一代。彌天推爲高弟。羅什結爲勝
T1973_.47.0319c03: 友。識量廣大獨出於古今矣。至夫抗言爲道
T1973_.47.0319c04: 爲萬世宗師。垂裕於人天者遠公也。隋有智
T1973_.47.0319c05: 者。魏有曇鸞。唐有善導。大振宗風。宋有坦
T1973_.47.0319c06: 公。疏詮甘露省常結社。慈覺勸修壽禪師融
T1973_.47.0319c07: 萬善以同歸。元宗主撮諸經而成懺。廣施方
T1973_.47.0319c08: 便曲盡慈悲。故我祖師欲令大地衆生。見本
T1973_.47.0319c09: 性彌陀達唯心淨土。普皆覺悟菩提之妙道。
T1973_.47.0319c10: 乃立普覺妙道四字爲定名之宗觀。夫四字
T1973_.47.0319c11: 一鏡洞照無邊同一體用。何以知其然。總而
T1973_.47.0319c12: 言之。喩如人之一身。而有頭目手足。爲其
T1973_.47.0319c13: 用也。未甞有一而可分也。自非願廣悲深。而
T1973_.47.0319c14: 孰能取信於天下後世哉。竊甞論之曰。等衆
T1973_.47.0319c15: 生界名曰普。智達斯理名曰覺。徳用無邊名
T1973_.47.0319c16: 曰妙。千聖履踐名曰道。又普者即自心周遍
T1973_.47.0319c17: 十方之體也。覺者即自心智照不迷之用也。
T1973_.47.0319c18: 妙者即自心利物應機之行也。道者即自心
T1973_.47.0319c19: 通達中正之理也。恒沙諸佛所證者此道也。
T1973_.47.0319c20: 歴代祖師所得者此道也。十方生淨土者已
T1973_.47.0319c21: 學此道也。未來修行者當學此道也。又況諸
T1973_.47.0319c22: 佛菩薩示現世間。作大導師。各有悲願不捨
T1973_.47.0319c23: 衆生。或爲王臣將相居士宰官。出俗在家逆
T1973_.47.0319c24: 行順化。莫不以斯道而覺斯民也。三界群
T1973_.47.0319c25: 無量劫來至於今日。往來六道如蟻璇磨
T1973_.47.0319c26: 無由出離。佛祖憫彼故設方便以誘導之。
T1973_.47.0319c27: 俾夫趣吾之所趣。吾之所趣者非六道非三
T1973_.47.0319c28: 乘。乃如來正覺之趣。得吾所趣之道者。亦
T1973_.47.0319c29: 以此道化乎未趣。趣此所趣。譬如一燈燃百
T1973_.47.0320a01: 千燈續焔分輝騰今耀古。此念佛之宗正心
T1973_.47.0320a02: 之法。正夫群生歸夫正道者矣。彼彼相傳於
T1973_.47.0320a03: 無盡故名無盡燈也。普覺妙道之説豈徒言
T1973_.47.0320a04: 哉。蓋謂人人皆可作佛不以僧俗之間。不以
T1973_.47.0320a05: 利鈍之分。無彼此無高下。等一性而已。得之
T1973_.47.0320a06: 爲悟。失之爲迷。同一理而已。迷而爲凡。悟而
T1973_.47.0320a07: 爲聖。迷者事隔理不隔也。失者自失。性不失
T1973_.47.0320a08: 也。是知修念佛三昧者。則是正其心也。此
T1973_.47.0320a09: 心正則性順理也。得性順理則六塵不能染。
T1973_.47.0320a10: 萬境不能移動。用於一虚之中寂寥。於萬化
T1973_.47.0320a11: 之域不動本處而周遊十方。超乎極樂之地。
T1973_.47.0320a12: 升乎寂光之堂。居乎涅槃山頂。朝乎無上法
T1973_.47.0320a13: 王。普覺妙道正心之義其至矣乎。不知此義
T1973_.47.0320a14: 者功何所施智何所發。譬彼無目之人昧於
T1973_.47.0320a15: 日月之光。履於重險之處。墮坑落塹可勝紀
T1973_.47.0320a16: 乎。噫去聖時遙人多謬解。雖其正道悉陷邪
T1973_.47.0320a17: 宗。庸昏之徒含識而已。致使群邪詭惑諸黨
T1973_.47.0320a18: 並熾。是非蜂起空有云云。夾截虚空互相排
T1973_.47.0320a19: 毀。有著於事相不肯捨者。有順於應縁不自
T1973_.47.0320a20: 覺者。有守枯木而言定者。有恃聰明而稱慧
T1973_.47.0320a21: 者。有奔走非道而言能者。有假於鬼神而言
T1973_.47.0320a22: 通者。有身心放曠而言無礙者。有口耳潜傳
T1973_.47.0320a23: 而言祕訣者。有執我宗普字覺字者。有言彼
T1973_.47.0320a24: 宗妙字道字者。是皆私偸此鏡入彼邪域。致
T1973_.47.0320a25: 爲塵垢蔽蒙不明宗體。雖得此鏡之名而不
T1973_.47.0320a26: 得其用也。殊不知慈照立此四字深有意焉。
T1973_.47.0320a27: 昧者不知執之失度。況又有言在家爲彌陀
T1973_.47.0320a28: 教。出家爲釋迦教者。自尊爲祖執法爲宗。存
T1973_.47.0320a29: 彼此之執心觸途成滯。局偏邪之劣解是己
T1973_.47.0320b01: 非他。使我曹爲佛祖後裔。而不能破其執遣
T1973_.47.0320b02: 其惑。則何以掲慧日於昏衢哉。痛心佛祖慧
T1973_.47.0320b03: 命懸危甚於割身肉也。念報佛祖深恩寢食
T1973_.47.0320b04: 不遑安處也。念諸方佛子錯路修行不啻倒
T1973_.47.0320b05: 懸也。雖未能盡古人之萬一。然此心不欺也。
T1973_.47.0320b06: 予嘗切切於是。謹按高僧傳記。遍求前哲眞
T1973_.47.0320b07: 踪。究其源摘其實。理之所當事之所存者。集
T1973_.47.0320b08: 而出焉虧者補之。冗者削之隱者明之。斷者
T1973_.47.0320b09: 引之。庶千載之下修淨業者。因言思道飮水
T1973_.47.0320b10: 知源。識古聖之遺風。體先宗之標格。紹隆佛
T1973_.47.0320b11: 種光闡徽猷。壽慧命於無窮。傳眞燈而有永。
T1973_.47.0320b12: 前不云四字一鏡洞照無邊乎。體斯道者愼
T1973_.47.0320b13: 勿忽諸
T1973_.47.0320b14:   遠祖師事實
T1973_.47.0320b15: 師諱慧遠。雁門樓煩人。今河東代州。姓賈
T1973_.47.0320b16: 氏。生於石趙延熙甲午歳爲晋成帝。咸和九
T1973_.47.0320b17: 年師十二歳。從舅氏令孤遊學許洛。博通六
T1973_.47.0320b18: 經尤通周易莊老之書。二十一歳欲渡江與
T1973_.47.0320b19: 范宣子倶隱値中原兵戈塞路。聞道安法師
T1973_.47.0320b20: 居太行山。遂與弟慧持倶投之。聽講般若經
T1973_.47.0320b21: 豁然大悟。嘆曰。儒道九流皆糠粃耳。與弟
T1973_.47.0320b22: 投簪落髮。常以大法爲己任。安嘆曰。使道流
T1973_.47.0320b23: 中國其在遠乎。孝武帝太元九年。至廬山以
T1973_.47.0320b24: 杖卓地曰。有泉當住。忽泉迸出。乃誅茅爲庵
T1973_.47.0320b25: 講涅槃經。感得山神獻靈。資助材木雷雨闢
T1973_.47.0320b26: 地。江州太守驚其神異。奏立東林寺名。其殿
T1973_.47.0320b27: 曰神運。太元十一年寺成。師以東南經律未
T1973_.47.0320b28: 備禪法無聞。乃於寺内別置禪室。請一禪師
T1973_.47.0320b29: 率衆習禪。令弟子逾越沙漠求禪經。庶江表
T1973_.47.0320c01: 四輩咸皆得以修習。願使大乘之化自北而
T1973_.47.0320c02: 南。毎謂禪法深微非才莫授。入道要門功高
T1973_.47.0320c03: 易進者念佛爲先。師徒衆往來三千。眞信之
T1973_.47.0320c04: 士一百二十三人。乃與劉遺民等十八賢爲
T1973_.47.0320c05: 上首。於無量壽佛像前。建齋立誓同修西方
T1973_.47.0320c06: 淨土結白蓮社。遺民著發願文。師自製念佛
T1973_.47.0320c07: 三昧叙。謝靈運恃才傲物一見師肅然心服。
T1973_.47.0320c08: 鑿池種蓮求入社。師以心雜止之。山多蛇有
T1973_.47.0320c09: 行者不知何許人。嘗侍於師善驅蛇至。今號
T1973_.47.0320c10: 辟蛇聖者。師所居流泉匝寺下入虎溪。毎送
T1973_.47.0320c11: 客以溪爲界。時陶淵明陸修靜。師嘗送之語
T1973_.47.0320c12: 道契合。不覺過溪相與大笑。後世因傳三笑
T1973_.47.0320c13: 圖焉。時羅什法師通書稱師。爲東方護法菩
T1973_.47.0320c14: 薩。外國衆僧咸稱漢地有大乘道士。毎燒香
T1973_.47.0320c15: 禮拜東向稽首獻心廬嶽。姚主欽承道徳信
T1973_.47.0320c16: 向連接。晋安帝隆安元年桓玄勸帝沙汰僧
T1973_.47.0320c17: 尼。謂廬山爲道徳所居。不在搜簡師以書抵
T1973_.47.0320c18: 玄得並免。元興元年玄又申庾氷之議。欲沙
T1973_.47.0320c19: 門盡敬王者。復以書辯論其事遂免。安帝自
T1973_.47.0320c20: 江陵旋京。輔國何無忌。勸師候迎稱疾不起。
T1973_.47.0320c21: 帝遣使勞問師。表以聞帝優詔答之。義熙乙
T1973_.47.0320c22: 卯十一月初一日。師入定至十七日出定。見
T1973_.47.0320c23: 阿彌陀佛紫磨黄金身遍滿空界。龍舒淨土
T1973_.47.0320c24: 文載遠公三覩聖相沈厚不言。師三十年影
T1973_.47.0320c25: 不出山跡不入俗。丙辰八月初一日示疾。至
T1973_.47.0320c26: 六日。困篤大徳耆舊請飮豉酒不許。又請以
T1973_.47.0320c27: 蜜水。乃命律師檢藏未見。而集諸徒遺戒曰。
T1973_.47.0320c28: 吾自知命之年托業此山。自審有畢盡之期。
T1973_.47.0320c29: 乃絶跡外縁以求其志。不覺形與運頽。已八
T1973_.47.0321a01: 十三矣。時至欲厝骨于松林之下。即嶺爲墳
T1973_.47.0321a02: 與土木同状。此古人之禮汝等勿違。苟使神
T1973_.47.0321a03: 理不昧。庶達其誠。大哀世尊亦當祐之。以道
T1973_.47.0321a04: 言訖而逝。門人與潯陽太守及官屬。奉全躯
T1973_.47.0321a05: 葬于西嶺。壘石而塔焉。安帝謚廬山尊者鴻
T1973_.47.0321a06: 臚大卿白蓮社主凝寂之塔。謝靈運立碑以
T1973_.47.0321a07: 銘其徳。張野序之。有匡山集十卷行于世
T1973_.47.0321a08:   遠祖師歴朝謚號
T1973_.47.0321a09: 晋安帝義熙年謚廬山尊者鴻臚大卿白蓮社
T1973_.47.0321a10:
T1973_.47.0321a11: 唐大中戊辰年謚辯覺大師
T1973_.47.0321a12: 南唐昇元三年謚正覺大師
T1973_.47.0321a13: 宋太平興國三年謚圜悟大師
T1973_.47.0321a14: 宋乾道二年謚等遍正覺圜悟大法師
T1973_.47.0321a15:   明教大師題遠祖師影堂記
T1973_.47.0321a16: 遠公事蹟。學者雖見而鮮能盡之。使世不昭
T1973_.47.0321a17: 昭見先賢之徳亦後學之過也。予讀高僧傳
T1973_.47.0321a18: 蓮社録。及九江新舊録。最愛遠公六事。謂
T1973_.47.0321a19: 可以勸乃引而釋之。列之其影堂以示來者。
T1973_.47.0321a20: 陸修靜異教學者而送過虎溪。是不以人而
T1973_.47.0321a21: 棄言也。陶淵明耽湎于酒而與之交者。蓋簡
T1973_.47.0321a22: 小節而取其達也。跋陀高僧以顯異被擯而
T1973_.47.0321a23: 延且譽之。蓋重有識而矯嫉賢也。謝靈運以
T1973_.47.0321a24: 心雜不取。而果歿於刑。蓋識其器而愼其終
T1973_.47.0321a25: 也。盧循欲叛而執手求舊。蓋自信道也。桓
T1973_.47.0321a26: 玄震威而抗對不屈。蓋有大節也。大凡古今
T1973_.47.0321a27: 人情莫不畏威。而苟免忘義而避疑好名而
T1973_.47.0321a28: 昧實。黨勢而忍孤飾行而畏累。自是而非人。
T1973_.47.0321a29: 孰有道尊一代爲賢者。師肯以片言而從人
T1973_.47.0321b01: 乎。孰有宿禀勝徳爲行耿潔。肯交醉郷而高
T1973_.47.0321b02: 其達乎。孰有屈人師之。尊禮斥逐之。客而
T1973_.47.0321b03: 伸其賢乎。孰有拒盛名之士。不與於教而克
T1973_.47.0321b04: 全終乎。孰有義不避禍敦睦故舊而信道乎。
T1973_.47.0321b05: 孰有臨將帥之威在殺罰暴虐之際。守道不
T1973_.47.0321b06: 撓而存其節乎。此故遠公識量廣大獨出於
T1973_.47.0321b07: 古今。若夫荷負至教廣大聖道。垂裕於天人
T1973_.47.0321b08: 非蒙乃能盡之。其聖歟賢耶偉乎。大塊噫氣
T1973_.47.0321b09: 六合風清。遠公之名聞也。四海秋色神山中
T1973_.47.0321b10: 聳。遠公之清高也。人龍僧鳳長揖巣許。遠公
T1973_.47.0321b11: 之風軌也。白雲丹&MT03184;玉樹瑤草。遠公之棲處
T1973_.47.0321b12: 也。蒙後公而生雖慕且恨也。瞻其遺像稽首
T1973_.47.0321b13: 作禮。願以弊文書于屋壁
T1973_.47.0321b14:   廬山十八大賢名氏
T1973_.47.0321b15: 遠公祖師諱慧遠姓賈氏
雁門樓煩人
T1973_.47.0321b16: 永法師諱慧永姓
繁河内人
T1973_.47.0321b17: 持法師諱慧持遠公弟也與
兄倶事道安法師
T1973_.47.0321b18: 生法師諱道生出魏氏鉅野
人客居彭城世衣冠
T1973_.47.0321b19: 佛陀耶舍尊者此云覺明罽賓
國婆羅門種
T1973_.47.0321b20: 佛陀跋陀羅尊者此云覺賢甘
露飯王之裔
T1973_.47.0321b21: 叡法師諱慧叡
冀州人
T1973_.47.0321b22: 順法師諱曇順
黄龍人
T1973_.47.0321b23: 敬法師諱道敬琅琊王氏
隨祖疑之守江州
T1973_.47.0321b24: 恒法師諱曇恒河東人童
子出家不知姓氏
T1973_.47.0321b25: 昉法師諱道昉頴
川陳氏
T1973_.47.0321b26: 詵法師諱曇詵廣陵
人不知姓氏
T1973_.47.0321b27: 劉遺民諱程之字仲思彭城聚
里人漢楚元王之後
T1973_.47.0321c01: 散騎常侍雷公諱次宗字仲
倫南昌人
T1973_.47.0321c02: 太子舍人宗公諱炳字少
文南陽人
T1973_.47.0321c03: 治中張公諱野字
莢民
T1973_.47.0321c04: 散騎常侍張公諱詮字秀
莢民族也
T1973_.47.0321c05: 通隱處士周公諱續之字道祖
雁門廣武人
T1973_.47.0321c06:   貫休禪師題十八賢影堂詩
T1973_.47.0321c07: 白藕池邊舊影堂。劉雷風骨盡龍章。共輕天
T1973_.47.0321c08: 子諸侯貴。惟愛君師一法長。陶令醉多招不
T1973_.47.0321c09: 得。謝公心亂入無方。何人到此思高躅。風點
T1973_.47.0321c10: 苔痕過短牆
T1973_.47.0321c11:   辯遠祖成道事
T1973_.47.0321c12: 禮記曰。先祖無美而稱之者是誣也。有善而
T1973_.47.0321c13: 不知者是不明也。知而不傳者是不仁也。此
T1973_.47.0321c14: 三者君子之所恥也。噫在吾學佛之徒豈不
T1973_.47.0321c15: 然耶。吾祖遠公行位昭昭功徳廣大。愚忝與
T1973_.47.0321c16: 其教爲末流之裔。不肖孤陋學淺才疎未能
T1973_.47.0321c17: 紹襲先宗實。乃有孤慈廕嘗讀明教記不亦
T1973_.47.0321c18: 甚慚乎。又嘗觀石室琇禪師通論云。去孔子
T1973_.47.0321c19: 百年而有孟軻。是時孔子之道幾衰焉。軻於
T1973_.47.0321c20: 是力行其道而振起之。伏自佛教東流凡三
T1973_.47.0321c21: 百年。而有遠公。是時沙門寖盛。然未有特
T1973_.47.0321c22: 立獨行憲章懿範。爲天下宗師如遠公者。佛
T1973_.47.0321c23: 道由之始振。蓋嘗謂遠公有大功於釋氏。猶
T1973_.47.0321c24: 孔門之孟子焉。與高僧朝士同修淨社。道動
T1973_.47.0321c25: 帝王法流天下。後之所習念佛者。不知吾祖
T1973_.47.0321c26: 之本末失其源流。多見世之薄福闡提輩。僞
T1973_.47.0321c27: 撰廬山成道記。裝飾虚辭盡是無根之語。誑
T1973_.47.0321c28: 惑善信遍傳在人耳目。逮今不能改革。予乃
T1973_.47.0322a01: 參考大藏弘明集高僧傳。察其詳要略擧七
T1973_.47.0322a02: 事。以破群惑識者鑒之。遠公禮太行山道安
T1973_.47.0322a03: 法師出家。妄傳師栴檀尊者一誑也。妄以
T1973_.47.0322a04: 道安爲遠公孫者二誑也。遠公三十年影不
T1973_.47.0322a05: 出山足不入俗。妄謂白莊劫擄者三誑也。晋
T1973_.47.0322a06: 帝三召遠公稱疾不赴。妄謂賣身與崔相公
T1973_.47.0322a07: 爲奴者四誑也。道安臂有肉釧。妄謂遠公
T1973_.47.0322a08: 者五誑也。臨終遺命露骸松下。全身葬西嶺
T1973_.47.0322a09: 見在凝寂塔可證。妄謂遠公乘彩船升兜率
T1973_.47.0322a10: 者六誑也。道生法師虎丘講經。指石爲誓石
T1973_.47.0322a11: 乃點頭。妄謂遠公者七誑也。悲夫世之姦佞。
T1973_.47.0322a12: 不知祖師實徳道。聽途説妄裝點許多不遜
T1973_.47.0322a13: 之事。播醜於後世取笑於四方。謗涜聖徳。識
T1973_.47.0322a14: 者見之不察其所由。得不輕侮於吾祖師耶。
T1973_.47.0322a15: 豈非出佛身血五逆罪乎。嘗觀宋元嘉中僧
T1973_.47.0322a16: 才觀惠嚴謝靈運翻涅槃經。増損其辭。因夢
T1973_.47.0322a17: 神人訶之曰。敢以凡情輕涜聖典。觀等懼而
T1973_.47.0322a18: 止。又惠琳以才學幸帝。時號黒衣宰相。自著
T1973_.47.0322a19: 白黒論毀佛教。即感惡疾膚肉糜爛而死。夫
T1973_.47.0322a20: 如是則妄造祖師傳記。三途地獄可不懼乎。
T1973_.47.0322a21: 凡吾同志詳審遠公實跡。從本至末痛告諸
T1973_.47.0322a22: 方。光揚祖道庶先聖之屈於斯雪矣
T1973_.47.0322a23:   壁谷釋曇鸞大師
T1973_.47.0322a24: 師雁門人也。少遊五臺。感其靈異自誓出
T1973_.47.0322a25: 俗。三乘頓漸具陶文理。又嘗抱疾行至汾
T1973_.47.0322a26: 州。俄見雲陰陡盡天門洞開。六欲階位上下
T1973_.47.0322a27: 重複。鸞方瞬目疾乃隨愈鸞於是切用心佛
T1973_.47.0322a28: 道常如不及。開蒙誘俗無間遠邇。初鸞好爲
T1973_.47.0322a29: 術學聞陶隱居。得長生法渉遠就之。陶以仙
T1973_.47.0322b01: 經十卷授鸞。鸞躍然自得以爲神仙之術其
T1973_.47.0322b02: 必然也。後還洛下遇菩提留支意頗得之。問
T1973_.47.0322b03: 支曰。佛道有長生乎。其能却老爲不死乎。支
T1973_.47.0322b04: 笑而對曰。長生不死吾佛道也。即以觀無量
T1973_.47.0322b05: 壽經授之曰。汝可誦此。則三界無復生六道
T1973_.47.0322b06: 無復往盈虚消息吉凶成敗。無得而生其爲
T1973_.47.0322b07: 壽也。有劫石焉有河沙焉。沙石之數有極。壽
T1973_.47.0322b08: 量之數無期。此吾金仙氏長生也。鸞承其語
T1973_.47.0322b09: 驟起深信。遂焚所學仙經。而專觀經焉。毎於
T1973_.47.0322b10: 觀經得其義理。修三福業想像九品。雖云寒
T1973_.47.0322b11: 暑之變疾病之來不懈于始念。魏主憐其志。
T1973_.47.0322b12: 尚又嘉其自行化他。道業弘廣號爲神鸞。勅
T1973_.47.0322b13: 住并州大嚴寺。未幾移住汾州玄中寺。一夕
T1973_.47.0322b14: 鸞正持誦。一梵僧軒昂而來。入其室曰吾龍
T1973_.47.0322b15: 樹也。所居淨土。以汝有淨土之心故來見汝。
T1973_.47.0322b16: 鸞曰。何以教我。樹曰。已去不可及未來未可
T1973_.47.0322b17: 追現在今何在。白駒難與回言訖而失。鸞以
T1973_.47.0322b18: 所見勝異必知死生之期屆矣。即集弟子數
T1973_.47.0322b19: 百人盛陳教誡言。其四生役役其止無日。地
T1973_.47.0322b20: 獄諸苦不可以不懼。九品淨業不可以不修
T1973_.47.0322b21: 因。令弟子齊聲高唱阿彌陀佛。鸞乃西向瞑
T1973_.47.0322b22: 目頓顙而示滅。是時道俗同聞管絃絲竹之
T1973_.47.0322b23: 聲由西而來。良久乃寂
T1973_.47.0322b24:   天台智者大師
T1973_.47.0322b25: 師諱智顗。字徳安。姓陳氏。頴川人。母徐氏
T1973_.47.0322b26: 夢香煙五彩繞身有孕。誕生之日神光煥室。
T1973_.47.0322b27: 目有重瞳眉分八彩。孩幼見像即禮。逢僧必
T1973_.47.0322b28: 拜。十八歳投湘州果願寺出家。誦法華經兼
T1973_.47.0322b29: 通律藏。性樂習禪遂往大蘇山禮慧思禪師
T1973_.47.0322c01: 北面事焉。思師一見乃曰。昔日靈山同聽法
T1973_.47.0322c02: 華。宿縁所追今復來矣。因授與法華三昧。三
T1973_.47.0322c03: 七日誦經至於藥王本事品。是眞精進是名
T1973_.47.0322c04: 眞法供養。至此句時身心豁然。寂而入定。照
T1973_.47.0322c05: 了法華。若曦和臨於萬象。達諸法相如清風
T1973_.47.0322c06: 遊於太虚。將證白師。師曰。非汝不證。非吾莫
T1973_.47.0322c07: 識。汝所證者是法華三昧前方便得旋陀羅
T1973_.47.0322c08: 尼。汝於説法人中最爲第一。後弘法鄴都屈
T1973_.47.0322c09: 伏時匠。晩入天台降魔進行。化縁既息。於
T1973_.47.0322c10: 新昌大石像前示疾告滅。弟子請問生方乃
T1973_.47.0322c11: 曰。吾諸師友皆從觀音而來迎我。及夜侍人
T1973_.47.0322c12: 見有佛至倍大石像。臨終説諸法門令唱無
T1973_.47.0322c13: 量壽經及觀經題目。乃顧大衆合掌讃曰。四
T1973_.47.0322c14: 十八願莊嚴淨土。華池寶樹易往無人。火車
T1973_.47.0322c15: 相現一念改悔尚得往生。況戒定熏修聖行
T1973_.47.0322c16: 道力實不唐捐。言訖稱三寶名奄然而滅。後
T1973_.47.0322c17: 有僧求知生處。乃夢觀音金容數丈。智者從
T1973_.47.0322c18: 後而語僧曰。汝疑決不。再驗智者生西方矣
T1973_.47.0322c19:   京師善導和尚
T1973_.47.0322c20: 釋善導。唐貞觀中周遊寰宇求訪道津。見西
T1973_.47.0322c21: 河綽禪師行方等懺。及淨土九品道場講觀
T1973_.47.0322c22: 經。導大喜曰。此眞入佛之津要。修餘行業迂
T1973_.47.0322c23: 僻難成。唯此觀門速超生死吾得之矣。於是
T1973_.47.0322c24: 篤勤精苦若救頭然。續至京師撃發四部。弟
T1973_.47.0322c25: 子無問貴賤俾屠沽輩亦激悟焉。導毎入佛
T1973_.47.0322c26: 室合掌胡跪。一心念佛非力竭不休。乃至寒
T1973_.47.0322c27: 冷亦須流汚。此相状表於至誠。出即爲人説
T1973_.47.0322c28: 淨土法。化諸道俗令發道心。修淨土行無有
T1973_.47.0322c29: 暫時不爲利益。三十餘年。無別寢處。不暫
T1973_.47.0323a01: 睡眠。除洗浴外。未嘗脱衣。般舟行道禮佛方
T1973_.47.0323a02: 等專爲己任。護戒持品纖毫不犯。未嘗擧目
T1973_.47.0323a03: 視女人。絶意名利遠諸戲笑。所行之處淨身
T1973_.47.0323a04: 供養。飮食衣服四事饒益。皆不自享並將迴
T1973_.47.0323a05: 施。好食送大厨供養徒衆。唯食麁惡以自支
T1973_.47.0323a06: 身。乳酪醍醐皆不飮噉。諸有襯施將寫阿彌
T1973_.47.0323a07: 陀經十萬餘卷。所畫淨土變相三百餘壁。所
T1973_.47.0323a08: 至見壞伽藍。及故磚塔寺皆悉營造。燃燈續
T1973_.47.0323a09: 明歳不絶。三衣瓶鉢不使人持洗。始終無改
T1973_.47.0323a10: 化諸有縁。毎自獨行不共衆去。恐與人行談
T1973_.47.0323a11: 論世事妨修行業。其有暫申禮謁聞説少法。
T1973_.47.0323a12: 或得同預道場親承教訓。或曾不見聞披尋
T1973_.47.0323a13: 教義。或展轉授淨土法門者。京華諸州僧尼
T1973_.47.0323a14: 士女。至有投身高嶺。或委命深泉。或自墮
T1973_.47.0323a15: 高枝焚身供養。略聞遠近百餘人。諸修梵行
T1973_.47.0323a16: 棄捨妻子。誦阿彌陀經十萬。至三十萬遍者。
T1973_.47.0323a17: 念阿彌陀佛日得一萬五千至十萬遍者。及
T1973_.47.0323a18: 得念佛三昧往生淨土者不可知數。或問導
T1973_.47.0323a19: 曰。念佛之善生淨土耶。對曰。如汝所念遂汝
T1973_.47.0323a20: 所願。於是導乃自念阿彌陀佛。如是一聲
T1973_.47.0323a21: 則有一道光明從其口出。十聲至千百聲光
T1973_.47.0323a22: 亦如之。導謂人曰。此身可厭諸苦逼迫。情僞
T1973_.47.0323a23: 變易無暫休息。乃登所居寺前柳樹。西向願
T1973_.47.0323a24: 曰。願佛威神驟以接我。觀音勢至亦來助我。
T1973_.47.0323a25: 令我此心不失正念。不起驚怖不於彌陀法
T1973_.47.0323a26: 中少生退墮。願畢於其樹上端身立化。時京
T1973_.47.0323a27: 師士大夫傾誠歸信咸收其骨以葬。高宗皇
T1973_.47.0323a28: 帝知其念佛口出光明。又知捨報之時精至
T1973_.47.0323a29: 如此。賜寺額爲光明焉。天竺式懺主略傳云。
T1973_.47.0323b01: 阿彌陀佛化身。自至長安聞涯水聲。和尚乃
T1973_.47.0323b02: 曰。可指念佛遂立五會教廣行勸化人。有至
T1973_.47.0323b03: 信者見和尚念佛佛從口出。三年後滿長安
T1973_.47.0323b04: 城内皆受化。念佛事見別傳。後有法照大師
T1973_.47.0323b05: 即善導後身也。徳宗時於并州行五會教化
T1973_.47.0323b06: 人念佛。帝於長安常聞東北方有念佛聲。遣
T1973_.47.0323b07: 使尋覓至大康果。見照師勸人念佛。遂迎入
T1973_.47.0323b08: 内用劉球繩床。教宮人五會念佛。事彰本傳
T1973_.47.0323b09:
T1973_.47.0323b10:   金臺法照大師
T1973_.47.0323b11: 釋法照。唐大暦二年棲于衡州雲峯寺。慈忍
T1973_.47.0323b12: 戒定爲時所歸。一旦於僧堂食。鉢中覩五色
T1973_.47.0323b13: 雲。雲中有寺。寺之東北有大山。山有澗。澗北
T1973_.47.0323b14: 有石門。門去可五里復有一寺。金牓題曰大
T1973_.47.0323b15: 聖竹林寺。照雖目覩而其心内尚懷隕穫。他
T1973_.47.0323b16: 日食時復於鉢中見五色雲。雲現數寺無有
T1973_.47.0323b17: 山林穢惡純金色界。池臺樓觀衆寶間錯。萬
T1973_.47.0323b18: 菩薩衆而處其中。中有諸佛嚴淨國土種種
T1973_.47.0323b19: 勝相。照欣所見因訪問之。有嘉延曇暉二僧
T1973_.47.0323b20: 曰。聖神變化不可以凡情測。若論山川面勢
T1973_.47.0323b21: 乃五臺爾。四年夏照於衡州湖東寺啓五會
T1973_.47.0323b22: 念佛道場。其年六月二日五色祥雲彌覆其
T1973_.47.0323b23: 寺。雲中亦有樓閣。閣上有數梵僧。身可丈
T1973_.47.0323b24: 餘執錫行道。又見阿彌陀佛與二菩薩。其身
T1973_.47.0323b25: 高大等虚空界日既暮矣。照於道場之外遇
T1973_.47.0323b26: 老人。曰汝先發願於金色界禮覲大聖今何
T1973_.47.0323b27: 輒止。照曰。時艱路難不止如何。老人曰。但能
T1973_.47.0323b28: 亟去則去之何其艱也。照未暇對老人失焉。
T1973_.47.0323b29: 照以所見勝異重發願曰。願以此身奉覲大
T1973_.47.0323c01: 聖。雖復火聚氷河終無退隋。其年八月十三
T1973_.47.0323c02: 日與同志數人。由南嶽前去果無艱險。五年
T1973_.47.0323c03: 四月五日。至五臺縣遙見寺南有數道光。六
T1973_.47.0323c04: 日達佛光寺一如鉢中所見略無差脱。是夜
T1973_.47.0323c05: 四更復有異光北來射照。照不知所裁乃問
T1973_.47.0323c06: 曰。此何祥也吉凶焉在。僧云。此大聖不思
T1973_.47.0323c07: 議光攝汝身心何乃問也。照聞之即具威儀
T1973_.47.0323c08: 前詣一寺。寺之東北可五里果有山。山有澗。
T1973_.47.0323c09: 澗北有石門。門傍有二童子。一稱善財。一稱
T1973_.47.0323c10: 難陀。引照入門北行。幾五里見一金門。門
T1973_.47.0323c11: 上有樓。其樓之側。復有一寺。寺門有大金牓。
T1973_.47.0323c12: 題曰大聖竹林寺。寺之方圓可二十里一百
T1973_.47.0323c13: 餘院。院院皆有寶塔黄金爲地。華臺玉樹充
T1973_.47.0323c14: 滿其中。照入寺之講堂。見文殊在西普賢在
T1973_.47.0323c15: 東。皆踞師子高座。照於二菩薩前。作禮問
T1973_.47.0323c16: 曰。末代凡夫智識淺劣。佛性心地無由顯現。
T1973_.47.0323c17: 未審修行於何法門最爲其要。惟願大聖斷
T1973_.47.0323c18: 我疑網。文殊曰。汝所請問今正是時。諸修
T1973_.47.0323c19: 行門無如念佛。我於過去劫中。因念佛故得
T1973_.47.0323c20: 於一切種智。是故一切諸法般若波羅蜜多。
T1973_.47.0323c21: 甚深禪定。乃至諸佛正遍知海。皆從念佛而
T1973_.47.0323c22: 生。照曰當云何念。文殊曰。此世界西有阿
T1973_.47.0323c23: 彌陀佛。彼佛願力不可思議。汝當繼念令無
T1973_.47.0323c24: 間斷。命終之後決定往生。説是語時二大菩
T1973_.47.0323c25: 薩。舒金色臂以摩照頂。與授記曰。汝以念佛
T1973_.47.0323c26: 不思議故。畢竟證無上覺。若善男女願疾出
T1973_.47.0323c27: 離應當念佛。時二菩薩互説伽陀照得聞
T1973_.47.0323c28: 益加踊躍。文殊又曰。汝可往詣諸菩薩院巡
T1973_.47.0323c29: 禮。以承教授。照如其言歴請教授。次至七寶
T1973_.47.0324a01: 華園。從其園出於大聖前作禮辭退。且見向
T1973_.47.0324a02: 者善財難陀二童子送至門外。照復作禮擧
T1973_.47.0324a03: 頭倶失。至十三日照與五十餘僧。往金剛窟
T1973_.47.0324a04: 無著見大聖處。忽見其地廣博嚴淨。琉璃衆
T1973_.47.0324a05: 寶以成宮殿。文殊普賢可萬菩薩。佛陀波利
T1973_.47.0324a06: 亦在其中。照得見已隨衆歸寺。其夜三更於
T1973_.47.0324a07: 華嚴院之西樓。又見寺東巖壑之畔。有五枝
T1973_.47.0324a08: 燈大方尺餘。照曰願分百燈以歸一面。燈分
T1973_.47.0324a09: 如願。重願分爲千炬。炬亦如之。行行相當。光
T1973_.47.0324a10: 光相渉。光中殊異遍於山野。照又前詣金剛
T1973_.47.0324a11: 窟願見大聖。殆其三更見一梵僧。自稱佛陀
T1973_.47.0324a12: 波利。引之入寺。至十二月朔日。於華嚴院入
T1973_.47.0324a13: 念佛道場中。載念文殊普賢二菩薩。謂我畢
T1973_.47.0324a14: 竟證無上覺。又復記我念阿彌陀佛決定往
T1973_.47.0324a15: 生。於是一心念佛。正念佛時倏見前來梵僧
T1973_.47.0324a16: 入道場。云汝之淨土華臺現矣。後三年華開
T1973_.47.0324a17: 汝當往矣。然汝所見竹林諸寺。何爲不使群
T1973_.47.0324a18: 生共知。照聞之憶念昔時所見。因得命匠刻
T1973_.47.0324a19: 石兼於所見竹林寺處。特建一寺號竹林焉。
T1973_.47.0324a20: 寺之云畢。照曰吾事畢矣。吾豈久滯於此。不
T1973_.47.0324a21: 累日而卒焉
T1973_.47.0324a22:   睦州少康法師
T1973_.47.0324a23: 師縉雲仙都人。母羅氏。游鼎湖峯。得玉女捧
T1973_.47.0324a24: 青蓮花授之。且曰此華吉祥。授之於汝。當生
T1973_.47.0324a25: 貴子。及生康日青光滿室香似芙蕖。年十有
T1973_.47.0324a26: 五誦法華楞嚴等經五部。尋往越學究毘尼。
T1973_.47.0324a27: 及聽華嚴瑜珈諸論。貞元初至洛下白馬寺。
T1973_.47.0324a28: 見殿内文字累放光明。康不能測即探而取
T1973_.47.0324a29: 之。乃善導昔爲西方化導文也。康曰若於淨
T1973_.47.0324b01: 土有縁。當使此文光明再發。此願未已果重
T1973_.47.0324b02: 閃爍。康曰。劫石可移而我之願無易也。遂
T1973_.47.0324b03: 之長安善導影堂。大陳薦獻倏見善導現於
T1973_.47.0324b04: 空中。謂康曰。汝依吾教利樂有情。則汝之
T1973_.47.0324b05: 功當生安養。康聞如有所證。南適江陵果願
T1973_.47.0324b06: 寺。路逢一僧曰。汝欲化人念佛當往新定。言
T1973_.47.0324b07: 訖而隱。洎到睦州人未從化。康乃乞錢誘引
T1973_.47.0324b08: 小兒曰。能念阿彌陀佛一聲與汝一錢。小兒
T1973_.47.0324b09: 務得其錢念佛者衆。師曰。念佛十聲乃與一
T1973_.47.0324b10: 錢。如是一年大小貴賤凡見康者。則曰阿彌
T1973_.47.0324b11: 陀佛。於是念佛之人盈溢道路。貞元十年康
T1973_.47.0324b12: 於烏龍山建淨土道場。築壇三級聚人。午夜
T1973_.47.0324b13: 行道入道場。時康自陞座。令男女弟子面西
T1973_.47.0324b14: 高聲念阿彌陀佛。衆見師念佛一聲佛從口
T1973_.47.0324b15: 出。連念十聲若聯珠状。康曰汝等見佛不。如
T1973_.47.0324b16: 見佛者決生淨土。其禮佛人亦有不見佛者。
T1973_.47.0324b17: 貞元二十一年十月三日囑累道俗。當於安
T1973_.47.0324b18: 養起増進心。於閻浮提生厭離想。此時見佛
T1973_.47.0324b19: 眞我弟子。言訖。放異光數道奄然而逝。塔於
T1973_.47.0324b20: 臺子巖。天自徳韶禪師重新之後之人多指
T1973_.47.0324b21: 其塔爲善導焉
T1973_.47.0324b22:   省常大師
T1973_.47.0324b23: 師諱省常。字造微。顏氏子錢塘人。十七歳
T1973_.47.0324b24: 出家受具戒行謹嚴。通大乘起信。習天台止
T1973_.47.0324b25: 觀法門。續廬山遠公遺風。宋淳化中住杭州
T1973_.47.0324b26: 西湖昭慶寺。專修淨業結淨行社。相國向公
T1973_.47.0324b27: 王文正公且爲社首。士大夫預會皆投詩頌
T1973_.47.0324b28: 自稱淨行弟子。師乃自刺指血和墨。書華嚴
T1973_.47.0324b29: 經淨行品。毎書一字三拜三圍遶三稱佛名。
T1973_.47.0324c01: 刊板印成千卷分施千人。又以栴檀香雕造
T1973_.47.0324c02: 毘盧遮那佛。像成而跪地合掌發誓願云。我
T1973_.47.0324c03: 與一千大衆八十比丘。始從今日發菩提心。
T1973_.47.0324c04: 窮未來際行菩薩行。願盡此報身以生安養
T1973_.47.0324c05: 國。翰林承旨宋白撰碑。翰林學士蘇易簡作
T1973_.47.0324c06: 淨行品序。状元孫何題社客於碑陰。孤山圓
T1973_.47.0324c07: 法師作師行業記中引蘇公序曰。予當布髮
T1973_.47.0324c08: 以承其足。剜身以請其法猶無嗔恨。況陋文
T1973_.47.0324c09: 淺學而有悋惜哉。宋公碑曰。師慕遠公啓廬
T1973_.47.0324c10: 山之淨社。易蓮花爲淨行之名。遠公當衰季
T1973_.47.0324c11: 之時所結者半隱淪之士。上人屬昇平之世
T1973_.47.0324c12: 所交者多有徳之賢。方前則名士且多。垂裕
T1973_.47.0324c13: 則津梁曷已。因二公之言想當時之盛亦可
T1973_.47.0324c14: 概見矣。天禧四年正月十二日示寂壽六十
T1973_.47.0324c15:
T1973_.47.0324c16:   長蘆慈覺禪師
T1973_.47.0324c17: 師諱宗賾。號慈覺。襄陽人也。父早亡。母陳氏
T1973_.47.0324c18: 鞠養於舅氏。少習儒業志節高邁學問宏博。
T1973_.47.0324c19: 二十九歳禮眞州長蘆秀禪師出家。參通玄
T1973_.47.0324c20: 理明悟如來正法眼藏。元祐中住長蘆寺。迎
T1973_.47.0324c21: 母於方丈東室。勸母剪髮。甘旨之外。勉進
T1973_.47.0324c22: 持念阿彌陀佛。日以勤志始終七載。母臨終
T1973_.47.0324c23: 際果念佛無疾吉祥而逝。師自謂報親之心
T1973_.47.0324c24: 盡矣。乃製勸孝文。列一百二十位。撰葦江集
T1973_.47.0324c25: 坐禪箴。仍遵廬山之規。建蓮花勝會。普勸
T1973_.47.0324c26: 僧俗同修念佛。導以觀想其次立法。預會日
T1973_.47.0324c27: 念阿彌陀佛。自百聲至千聲。千聲至萬聲。回
T1973_.47.0324c28: 向發願期生淨土。各於日下以十字計之以
T1973_.47.0324c29: 辦功課。師一夕夢一人烏巾白衣風貌清美。
T1973_.47.0325a01: 可三十許。揖謂師曰。欲入蓮花會告書一名。
T1973_.47.0325a02: 師乃取會録問曰何姓名。答曰普慧。書已。白
T1973_.47.0325a03: 衣又云。家兄亦告上一名。師曰令兄何名。答
T1973_.47.0325a04: 曰普賢。言訖遂隱。師覺已謂諸耆宿曰。華嚴
T1973_.47.0325a05: 經離世間品。有普賢普慧二菩薩助揚佛法。
T1973_.47.0325a06: 吾令建會共期西方。感二大士幽賛。乃以二
T1973_.47.0325a07: 大士爲會首云。於是遠近皆嚮化焉
T1973_.47.0325a08:   永明壽禪師
T1973_.47.0325a09: 師名延壽。字冲玄。號抱一子。丹陽人。父王氏
T1973_.47.0325a10: 生而早異父母有諍。即從高榻奮身于地。二
T1973_.47.0325a11: 親息諍。長爲儒十六歳獻呉越王齊天賦。衆
T1973_.47.0325a12: 推間世之才。欲出家父母不聽。遂刺心血濡
T1973_.47.0325a13: 毫斷葷終期副心。三十四歳依龍册寺永明
T1973_.47.0325a14: 大師落髮受具。朝供衆夜習禪。因覽智度論
T1973_.47.0325a15: 云。佛世一老人求出家。舍利弗不許。佛觀
T1973_.47.0325a16: 此人曩劫採樵。爲虎所逼上樹失聲念南無
T1973_.47.0325a17: 佛。有此微善遇佛得度獲羅漢果。師念世間
T1973_.47.0325a18: 業繋衆生不能解脱。惟念佛可以誘化。乃印
T1973_.47.0325a19: 彌陀塔四十萬本。勸人禮念一日懺堂遶旋
T1973_.47.0325a20: 次。忽普賢像前蓮華在手。因思宿願進退未
T1973_.47.0325a21: 決遂作二紙鬮。一曰一心禪定。一曰萬善生
T1973_.47.0325a22: 淨土。中夜冥心自期曰。於此二途功行成者
T1973_.47.0325a23: 須七度拈起。並得萬善生淨土鬮。一無間隔。
T1973_.47.0325a24: 於是毎日誦經禮佛念佛説戒施食放生。日
T1973_.47.0325a25: 行利益事一百八件未嘗暫怠。越王剏淨慈
T1973_.47.0325a26: 寺命住持。賜智覺禪師號。會三宗師徳。製
T1973_.47.0325a27: 宗鏡録一百卷。萬善同歸集神棲安養賦等
T1973_.47.0325a28: 九十七卷並行于世。師志誠殷重專以念佛
T1973_.47.0325a29: 勸人同生淨土。世稱宗門之標準。淨業之白
T1973_.47.0325b01: 眉臨終預知時至。殊勝甚多荼毘舍利鱗砌
T1973_.47.0325b02: 于身。嘗有僧死入冥。見閻王殿左供養畫僧
T1973_.47.0325b03: 一㡧。禮拜勤致云是永明壽禪師。此人生西
T1973_.47.0325b04: 方上品故禮敬之
T1973_.47.0325b05:   天竺慈雲懺主
T1973_.47.0325b06: 師諱遵式。字知白。姓葉台州臨海縣人也。號
T1973_.47.0325b07: 慈雲懺主。其母乞靈於古觀音遂生法師。初
T1973_.47.0325b08: 住東掖山師義全。十八祝髮。先於禪林寺習
T1973_.47.0325b09: 律。繼入國清普賢像前燃指誓習台教。學高
T1973_.47.0325b10: 行苦名冠二浙。博習教觀專志安養。甞要期
T1973_.47.0325b11: 般舟三昧九十日。素苦學嘔血。處道場兩足
T1973_.47.0325b12: 皮裂師以死自誓。忽一日恍若夢寐見白衣
T1973_.47.0325b13: 觀音。垂手指口中引出數虫。又指間出甘露
T1973_.47.0325b14: 注其口。身心清涼自此宿疾頓愈。出懺頂相
T1973_.47.0325b15: 高寸餘。雙手下垂過膝。聲如鳴鐘皆與舊異
T1973_.47.0325b16: 衆皆歎仰之。師建下天竺寺數百間。三經賊
T1973_.47.0325b17: 難毎爇而火自滅。乃願力堅固所致。師當化
T1973_.47.0325b18: 之日山中人見大星殞于靈鷲峯。度弟子百
T1973_.47.0325b19: 人。學徒千數。臨終界炷香瞻像而祝之曰。十
T1973_.47.0325b20: 方諸佛同住實際。願住此實際受我一炷之
T1973_.47.0325b21: 香。諸佛證明往生安養。或問其所歸者以淨
T1973_.47.0325b22: 土寂光對之。至其夕坐終當天聖年間也。壽
T1973_.47.0325b23: 六十九臘五十。著往生淨土決疑行願二門。
T1973_.47.0325b24: 及淨土懺法。金光明觀音諸本懺儀行於世。
T1973_.47.0325b25: 天台風教益盛*于呉越者。實資夫天竺慈雲
T1973_.47.0325b26: 之徳也。觀決疑行願二門。經曰十方諦求更
T1973_.47.0325b27: 無餘乘。唯一佛乘斯之謂歟。懺主悟本性之
T1973_.47.0325b28: 常寂光。履唯心之佛土淨自利利他。事理無
T1973_.47.0325b29: 礙著述數百篇。毎發言皆以淨土爲歸向之
T1973_.47.0325c01: 宗。大闡諸經教理普化一切。自懺文傳流于
T1973_.47.0325c02: 世。往生淨土者不知其幾千萬人。繼天台之
T1973_.47.0325c03: 道。賛淨土之化。世未有也
T1973_.47.0325c04:   文潞公傳
T1973_.47.0325c05: 公姓文。諱彦博。守洛陽。嘗致齋往龍安寺瞻
T1973_.47.0325c06: 禮聖像。忽見像壞墮地略不加敬。但瞻視而
T1973_.47.0325c07: 出。傍有僧曰何不作禮。公曰。像既壞吾將
T1973_.47.0325c08: 何禮。僧曰先徳道。譬如官路土人掘以爲像。
T1973_.47.0325c09: 智者知路土。凡人謂像生。後時官欲行還將
T1973_.47.0325c10: 像填路。像本不生滅路亦無新故。公聞之有
T1973_.47.0325c11: 省由是慕道甚力。專念阿彌陀佛期生淨土。
T1973_.47.0325c12: 香夜坐未嘗少廢。毎發願曰。願我常精
T1973_.47.0325c13: 進勤修一切善。願我了心宗廣度諸含識。毎
T1973_.47.0325c14: 見一切人則勸以念佛。誓結十萬人縁同生
T1973_.47.0325c15: 淨土。如如居士有頌賛曰。知公膽氣大如天。
T1973_.47.0325c16: 願結西方十萬縁。不爲一身求活計。大家齊
T1973_.47.0325c17: 上渡頭船
T1973_.47.0325c18:   潞府宗坦疏主
T1973_.47.0325c19: 師俗姓申氏。本貫潞州黎城人也。自幼年於
T1973_.47.0325c20: 本州延祥院出家。禮僧道恭爲師。年十六落
T1973_.47.0325c21: 髮授具。少通義學爲時所稱。長而遍訪名師
T1973_.47.0325c22: 廣弘知見。自爾講林徳譽垂五十年。以大藏
T1973_.47.0325c23: 爲遊息。以圓頓作門庭。先講圓覺等經。後
T1973_.47.0325c24: 集圓覺十六觀經等疏。老年多於唐鄧汝頴
T1973_.47.0325c25: 之間。講淨土觀經。兼勸人念佛求生安養。是
T1973_.47.0325c26: 時聽者如雲皆禀淨業。後於唐州青臺鎭誓
T1973_.47.0325c27: 求安養。念佛觀想以爲常住。三業四儀未嘗
T1973_.47.0325c28: 暫忘。大宋政和四年四月二十七日。忽於夢
T1973_.47.0325c29: 中見彌陀化佛。告曰。汝説法只有六日在。後
T1973_.47.0326a01: 當生淨土也。師覺白衆曰。吾修求安養。似得
T1973_.47.0326a02: 因縁相應。適來化佛告我得生淨土敢不信
T1973_.47.0326a03: 乎。次日雖覺不豫講唱不輟。於當年五月初
T1973_.47.0326a04: 四日丑時自知時至。乃鳴鐘集衆告曰。因縁
T1973_.47.0326a05: 聚散固當有時。淨土勝縁唯憑時刻。幸望大
T1973_.47.0326a06: 衆念佛助往。又告曰享年七十六。四大分離
T1973_.47.0326a07: 處。淨土禮彌陀永超三界苦。言訖坐滅。滿空
T1973_.47.0326a08: 雷鳴白雲覆地。從西而來三日方歇。師先有
T1973_.47.0326a09: 瑪瑙念珠一串。臨終盤於指上。衆人竟不能
T1973_.47.0326a10: 取。感應事繁如別處説
T1973_.47.0326a11:   慈照宗主
T1973_.47.0326a12: 師諱子元。號萬事休。平江崑山茅氏子。母
T1973_.47.0326a13: 柴氏夜夢佛一尊入門。次旦遂生。因名佛來。
T1973_.47.0326a14: 父母早亡。投本州延祥寺志通出家。習誦法
T1973_.47.0326a15: 華經。十九歳落髮。習止觀禪法。一日正定中
T1973_.47.0326a16: 聞鴉聲悟道。乃有頌曰。二十餘年紙上尋。尋
T1973_.47.0326a17: 來尋去轉沈吟。忽然聽得慈鴉叫。始信從前
T1973_.47.0326a18: 錯用心。於是利他心切發廣度願。乃慕廬山
T1973_.47.0326a19: 遠公蓮社遺風。勸人歸依三寶受持五戒。一
T1973_.47.0326a20: 不殺二不盜三不婬四不妄五不酒。念阿彌
T1973_.47.0326a21: 陀佛五聲以證五戒。普結淨縁欲令世人。淨
T1973_.47.0326a22: 五根。得五力。出五濁也。乃撮集大藏要言。
T1973_.47.0326a23: 編成蓮宗晨朝懺儀。代爲法界衆生禮佛懺
T1973_.47.0326a24: 悔祈生安養。後往澱山湖。剏立蓮宗懺堂同
T1973_.47.0326a25: 修淨業。述圓融四土三觀。選佛圖開示蓮宗
T1973_.47.0326a26: 眼目。四十六歳障臨江州。逆順境中未嘗動
T1973_.47.0326a27: 念。隨方勸化即成頌文。目曰西行集。乾道二
T1973_.47.0326a28: 年壽聖高宗詔至徳壽殿。演説淨土法門。特
T1973_.47.0326a29: 賜勸修淨業。蓮宗導師慈照宗主。就錢塘西
T1973_.47.0326b01: 湖昭慶寺。祝聖謝恩佛事畢回平江。嘗發誓
T1973_.47.0326b02: 言。願大地人普覺妙道。毎似四字爲定名之
T1973_.47.0326b03: 宗。示導教人。專念彌陀同生淨土。從此宗風
T1973_.47.0326b04: 大振。師集彌陀節要。法華百心。證道歌。風月
T1973_.47.0326b05: 集行*于世。三月二十三日。於鐸城倪普建
T1973_.47.0326b06: 宅。告諸徒曰。吾化縁已畢時當行矣。言訖合
T1973_.47.0326b07: 掌辭衆奄然示寂。二十七日荼毘舍利無數。
T1973_.47.0326b08: 塔*于松江力及市五港吾覺昌宅。勅謚最勝
T1973_.47.0326b09: 之塔
T1973_.47.0326b10:   宋朝無爲子楊提刑
T1973_.47.0326b11: 公諱傑。字次公。無爲郡人。道號無爲子。雄才
T1973_.47.0326b12: 俊邁年少登科。官至尚書主客郎提點兩浙
T1973_.47.0326b13: 刑獄事。而又尊崇佛法。明悟禪宗江西臨濟
T1973_.47.0326b14: 下棒喝之輩猶謂常流。復闡揚彌陀教觀接
T1973_.47.0326b15: 誘方來括其所談。乃謂衆生根有利鈍。其近
T1973_.47.0326b16: 而易知簡而易行者。唯西方淨土也。但能一
T1973_.47.0326b17: 心觀念總攝散心。仗彌陀願力直超安養。更
T1973_.47.0326b18: 無他趣決取成功矣。龍樹所謂易行之道依
T1973_.47.0326b19: 他力故也。公作天台十疑論序。王古直指淨
T1973_.47.0326b20: 土決疑集序。法寶僧監。彌陀寶閣記。安樂
T1973_.47.0326b21: 國三十讃。備陳西方要律。誠爲萬世往生龜
T1973_.47.0326b22: 鑑矣。公有輔道集專記佛乘。東坡作序。其
T1973_.47.0326b23: 略曰。無爲子宿禀靈機遍參知識。凡所謂具
T1973_.47.0326b24: 爍羅眼者。次公目撃而道存焉。公晩年作監
T1973_.47.0326b25: 司郡守。乃畫丈六彌陀尊像。隨行觀念至壽
T1973_.47.0326b26: 終時。感佛來迎端坐而化。辭世頌曰。生亦無
T1973_.47.0326b27: 可戀死亦無可捨。太虚空中之乎者也。將錯
T1973_.47.0326b28: 就錯西方極樂。宣和中有荊王夫人神遊淨
T1973_.47.0326b29: 土。見公坐蓮華上則往生必矣。然則本朝士
T1973_.47.0326c01: 大夫洪賛淨方入正定聚者。唯公洎王敏仲
T1973_.47.0326c02: 侍郎二人而已。豈非天欲久其道。世必生其
T1973_.47.0326c03: 人者歟
T1973_.47.0326c04:   龍舒居士王虚中
T1973_.47.0326c05: 國學進士王日休。字虚中君。自行之智化他
T1973_.47.0326c06: 之悲。已見張于湖序文茲不再述。公龍舒人。
T1973_.47.0326c07: 有淨土文。因以爲號。其文盛行天下。修淨業
T1973_.47.0326c08: 者莫不覽之。乾道中廬陵李彦弼。染時疾垂
T1973_.47.0326c09: 革棺槨已備。忽夢一人神清貌古。以手按摩
T1973_.47.0326c10: 肢體。弼驚問。答曰予龍舒居士也。弼因以疾
T1973_.47.0326c11: 告。公曰。汝起食白粥即差矣。又曰。汝還記
T1973_.47.0326c12: 闞仲雅教汝捷徑不。弼曰。毎日念佛不輟。弼
T1973_.47.0326c13: 覺因索白弼食之病果愈。後見公畫像儼如
T1973_.47.0326c14: 夢睹。弼敬重公稱生死骨肉。遂遣子姪遠從
T1973_.47.0326c15: 其學。一日忽迴曰。居士於某夜講書罷如常
T1973_.47.0326c16: 禮念。至三鼓忽厲聲稱阿彌陀佛數聲。唱言
T1973_.47.0326c17: 佛來接我。屹然立化。邦人此夜有夢二青衣
T1973_.47.0326c18: 引公西行者。又三日前遍別道友勉修淨業。
T1973_.47.0326c19: 有不復相見之語。噫自非了唯心本性之道。
T1973_.47.0326c20: 達生死變化之數。不臻于是。或疑李之夢因
T1973_.47.0326c21: 想以成。弼曰其指白粥愈病。又安可欺哉。時
T1973_.47.0326c22: 丞相益國公周必大。睹君奇跡製爲之賛曰。
T1973_.47.0326c23: 皇皇然而無求。惕惕然而無憂。閔頽風之將
T1973_.47.0326c24: 墜。攬衆善以同流。導之以仁義之源。誘之
T1973_.47.0326c25: 以寂滅之樂。世知有作而莫識其無爲。故中
T1973_.47.0326c26: 道奄然而示人以眞覺。李君謹愿無以報徳。
T1973_.47.0326c27: 遂刊公像并事跡以傳遠。自是廬陵家家供
T1973_.47.0326c28: 事之
T1973_.47.0326c29:   儀眞王侍郎
T1973_.47.0327a01: 王侍郎諱古。字敏仲。東都人也。曾任尚書禮
T1973_.47.0327a02: 部侍郎。因作發運使。遂居儀眞。禀性至仁
T1973_.47.0327a03: 寛慈愛物。大弘佛教開闡化原。曩遇京師乃
T1973_.47.0327a04: 尊宿叢林之淵藪。嘗與之論道。及游江西黄
T1973_.47.0327a05: 龍翠巖。與晦堂楊岐輩同爲禪侶深契宗旨。
T1973_.47.0327a06: 又悟彌陀淨土法門之勝。博考諸經深究往
T1973_.47.0327a07: 生貫穿經文發明佛意。乃作直指淨土決疑
T1973_.47.0327a08: 集三卷。楊次公提刑作敍載之本傳。侍郎纂
T1973_.47.0327a09: 集大彌陀經四十八願。十六觀經九品往生。
T1973_.47.0327a10: 馬鳴菩薩大乘起信論。忠國師對肅宗隨意
T1973_.47.0327a11: 往生念佛三昧寶王論。及諸經論。備陳往生
T1973_.47.0327a12: 淨土要門該羅具録。如稱念南無三十六萬
T1973_.47.0327a13: 億一十一萬九千五百同名同號阿彌陀佛。
T1973_.47.0327a14: 亦於藏經中。節出至於諸菩薩論。淨土法門
T1973_.47.0327a15: 之要皆悉編集。侍郎平日修行觀念之心未
T1973_.47.0327a16: 嘗間歇。數珠持念常不去手。行住坐臥悉以
T1973_.47.0327a17: 西方淨觀爲佛事。有僧神遊淨土。見侍郎與
T1973_.47.0327a18: 葛繁大夫。同在淨土而作佛事。乃往生安養
T1973_.47.0327a19: 之證驗也。弘通淨土開示要津。助阿彌陀普
T1973_.47.0327a20: 化一切。自廬山十八賢之後繼此道。以助佛
T1973_.47.0327a21: 揚化者。獨次公敏仲著名於當時流傳數百
T1973_.47.0327a22: 世之下。弘通彌陀大教。廣度攝化之盛無有
T1973_.47.0327a23: 窮盡。則晋代朝士之高致。唯二公獨得之。乃
T1973_.47.0327a24: 能光顯前賢。克繼其遺風也
T1973_.47.0327a25:   已上諸祖得道宗師。並係大藏高僧傳往
T1973_.47.0327a26: 生傳寶珠集中録出。如慈照宗主道化盛
T1973_.47.0327a27: 行于世。王臣僧俗悉皆崇向念佛得道者
T1973_.47.0327a28: 甚衆。及觀諸傳録中都不備載無文可考。
T1973_.47.0327a29: 今搜訪慈照宗主事蹟已入集。其餘應有
T1973_.47.0327b01: 一切在家出家念佛得道名行之士。專
T1973_.47.0327b02: 高賢用心尋究實録。廣爲發揚即當補入
T1973_.47.0327b03: 刊行。庶免埋沒前修之徳。仰亦法門之光
T1973_.47.0327b04: 幸也
T1973_.47.0327b05: 廬山蓮宗寶鑑念佛正派卷第四
T1973_.47.0327b06:
T1973_.47.0327b07:
T1973_.47.0327b08:
T1973_.47.0327b09: 廬山蓮宗寶鑑念佛正信卷第五
T1973_.47.0327b10:   念佛正信説
T1973_.47.0327b11: 夫唯心樂國普遍十方。自性彌陀圓融一智。
T1973_.47.0327b12: 妙應於色聲之境。流光於心目之間。就中反
T1973_.47.0327b13: 妄歸眞。直下背塵合覺。昔我法藏發弘誓。啓
T1973_.47.0327b14: 極樂之玄途。故佛世尊指西方示韋提之妙
T1973_.47.0327b15: 域。是乃廣長舌覆而同賛。諸餘經盡而獨留。
T1973_.47.0327b16: 蓋以利生之喜捨心増。應化之慈悲量大。教
T1973_.47.0327b17: 分九品乃別開方便之門。觀明一心。實徑直
T1973_.47.0327b18: 還源之路。聖凡際會如久客歸於家郷。感
T1973_.47.0327b19: 應道交似稚子投於慈母。昧斯至理觸類皆
T1973_.47.0327b20: 迷。信此圓談事無不達。況復慈光願攝佛力
T1973_.47.0327b21: 難思。順水乘船不勞自力。推門落臼豈有他
T1973_.47.0327b22: 哉。有願必迎無機不被。舟石可濟獄火頓消。
T1973_.47.0327b23: 菩薩聲聞生彼者無量無數。前賢後聖得道
T1973_.47.0327b24: 者可撿可尋。&T064543;鵡頻伽尚有法音演唱。蜎飛
T1973_.47.0327b25: 蝡動悉蒙教化恩慈。聖境非虚佛言不妄。何
T1973_.47.0327b26: 乃愛河浪底沈溺而不憂。火宅焔中焚燒而
T1973_.47.0327b27: 不懼。密織癡網。淺智之刃莫能揮。深種疑
T1973_.47.0327b28: 根。汎信之力焉能拔。遂即甘心伏意幸禍樂
T1973_.47.0327b29: 災却誹清淨之邦。貪戀煩惱之世。焦蛾爛蠒
T1973_.47.0327c01: 自處餘殃。籠鳥鼎魚翻稱快樂。皆由善力微
T1973_.47.0327c02: 而業力勝。信根少而罪根多。是以三界茫茫
T1973_.47.0327c03: 四生擾擾。盡貪生而兀兀孰解知歸。悉逐業
T1973_.47.0327c04: 以悠悠。不求出要。過去生死却石難窮。未來
T1973_.47.0327c05: 輪迴芥城何盡。匪夙生之有幸豈得遇於斯
T1973_.47.0327c06: 因。撃鼓開囹圄之門宜應速出。逢舟濟沈淪
T1973_.47.0327c07: 之難詎可遲疑。敬順金文善隨佛學。不聞不
T1973_.47.0327c08: 解者可痛可傷焉。矧茲五濁惡世四面火焚。
T1973_.47.0327c09: 惟佛一人力能救援既聞妙法宜植淨縁。
T1973_.47.0327c10: 一念信誠萬徳因種。思齊先哲希悟眞常。普
T1973_.47.0327c11: 皆如説奉行盡心頂禮信受
T1973_.47.0327c12:   斷疑生信
T1973_.47.0327c13: 經云。得爲人難。六根完具難。生中國難。値佛
T1973_.47.0327c14: 道難。興信心難。蓋嘗論信之難興者。縁有
T1973_.47.0327c15: 其疑也。不斷其疑何由生信。故金剛經云。正
T1973_.47.0327c16: 信希有。法華經云。以信得入。王龍舒云。佛爲
T1973_.47.0327c17: 人醫王能救一切病。不能救命盡者佛能度
T1973_.47.0327c18: 一切人。不能度不信者。蓋信者一念之眞誠
T1973_.47.0327c19: 也。若人心念要去身則隨去。心念欲住身則
T1973_.47.0327c20: 隨住。是知此身隨心念動。有念欲去而身被
T1973_.47.0327c21: 牽繋者。色身壞時惟一念而已。一念到處則
T1973_.47.0327c22: 無處不到。所以一念信心念佛。求生淨土則
T1973_.47.0327c23: 必到淨土。況吾佛世尊諸大菩薩。又有本誓
T1973_.47.0327c24: 願力接引往生乎。或問之曰。今有一生持戒
T1973_.47.0327c25: 念佛。臨終不得生淨土者何也。答曰。此蓋信
T1973_.47.0327c26: 力不深。行願之有虧也。兼不曾發菩提之大
T1973_.47.0327c27: 心。又不曾斷十惡之邪行。雖曰修行未嘗言
T1973_.47.0327c28: 行相應。雖曰念佛未嘗淨念相繼。既無眞實
T1973_.47.0327c29: 之功。焉得淨土之報也。淨名經云。隨其心
T1973_.47.0328a01: 淨則佛土淨。六祖壇經云。心中若無不善西
T1973_.47.0328a02: 方去此不遙。若懷不善之心念佛求生難到。
T1973_.47.0328a03: 不斷十惡之心何佛而來迎。請大師故。見世
T1973_.47.0328a04: 人不務淨心只是口念佛名。於其心外求佛
T1973_.47.0328a05: 妄想執著。而不自淨其心。心造諸惡是謂自
T1973_.47.0328a06: 喪其佛。又何更別求佛哉。所以道迷即衆生
T1973_.47.0328a07: 悟即佛也。圓通法門云。憶佛念佛現前當來
T1973_.47.0328a08: 必定見佛。蓋憶念者是心念也。信心清淨。信
T1973_.47.0328a09: 行願倶備也。楞嚴云。一根既返源六根成解
T1973_.47.0328a10: 脱。十惡化爲十善。六識化六神通。所以正
T1973_.47.0328a11: 信心中憶念佛名。淨念相繼自性彌陀現前。
T1973_.47.0328a12: 此感彼應臨命終時。安得不見佛而生淨土
T1973_.47.0328a13: 乎。凡修淨業者。當信佛之言。而行佛之行。
T1973_.47.0328a14: 心口既不相違。因果決然不昧耳。若也聞而
T1973_.47.0328a15: 不信信而不行。畫餅之不充飢也。心既無
T1973_.47.0328a16: 信則生疑謗。既興疑謗則自昧其心。自昧其
T1973_.47.0328a17: 心則淨土遠之遠矣。故香山周居士。述慈照
T1973_.47.0328a18: 蓮宗懺序云。導師者化物有方誨人存理。以
T1973_.47.0328a19: 深信爲能入破諸闡提。專念佛爲行門令心
T1973_.47.0328a20: 不亂。加菩提願心爲根本度脱衆生。備此三
T1973_.47.0328a21: 者乃極樂佛土上上品之可登。毘盧果海流
T1973_.47.0328a22: 流而易到也。又云。此事人人本具箇箇圓成。
T1973_.47.0328a23: 無信行願三字因茲淪墜。嗚呼凡爲人者。不
T1973_.47.0328a24: 在福徳不在尊貴。不在聰明不在相貌。但具
T1973_.47.0328a25: 信行願者。乃生淨土之資糧也。四料楝云。
T1973_.47.0328a26: 從是西方過十萬億佛土有世界名曰極樂。
T1973_.47.0328a27: 是約遠也。若一念信心念佛即到西方。是約
T1973_.47.0328a28: 近也。故云亦近而亦遠在人之信願。信不隔
T1973_.47.0328a29: 絲毫疑而生死轉。又云。從是西方過迢迢十
T1973_.47.0328b01: 萬程。資糧若具足何愁去不成是也。所以道
T1973_.47.0328b02: 信爲萬善之首。信爲百行之宗。華嚴以十信
T1973_.47.0328b03: 爲成佛之始。法華以正信爲入道之門。五根
T1973_.47.0328b04: 以信根爲先。五力以信力爲最。是故三世諸
T1973_.47.0328b05: 佛諸大菩薩歴代祖師。修諸功行具大願力
T1973_.47.0328b06: 入佛境界成就菩提。未有不從這箇信字而
T1973_.47.0328b07: 入也。鸞法師遇留支觀經。即焚仙經。而修
T1973_.47.0328b08: 淨業豈不是這信字也。白侍郎行也彌陀。坐
T1973_.47.0328b09: 也彌陀。不出這信字也。蘇學士佩帶彌陀畫
T1973_.47.0328b10: 像。行坐隨身。言是西方公據者。蓋亦不出
T1973_.47.0328b11: 這信字也。張善和一生殺牛。臨終自見地獄
T1973_.47.0328b12: 相現。遇僧教令念阿彌陀佛。念未十聲見佛
T1973_.47.0328b13: 接引往生淨土。即脱地獄。豈不是信得及而
T1973_.47.0328b14: 致然耶。華嚴經云。信爲道元功徳母。信能長
T1973_.47.0328b15: 養諸善根。信能超出衆魔路。信能得入三摩
T1973_.47.0328b16: 地。信能解脱生死海。信能成就佛菩提。嗟乎
T1973_.47.0328b17: 今時齋人信持戒而不信念佛。信奉佛不信
T1973_.47.0328b18: 往生淨土。是皆自失其大利也。諒哉人天路
T1973_.47.0328b19: 上以福爲先。生死海中念佛第一。今有欲快
T1973_.47.0328b20: 樂人天而不修福。欲出離生死而不念佛。是
T1973_.47.0328b21: 猶鳥無翼而欲飛。木無根而欲茂。奚可得
T1973_.47.0328b22: 哉。凡我同盟切須深信諸佛所説。眞實非虚。
T1973_.47.0328b23: 脱苦良方無如念佛。專修淨業期出輪迴。時
T1973_.47.0328b24: 不待人愼勿疑悔。可謂此身不向今生度。更
T1973_.47.0328b25: 向何生度此身
T1973_.47.0328b26:   勸發信心
T1973_.47.0328b27: 夫阿彌陀佛者。諸佛中尊四生之父。歸信者
T1973_.47.0328b28: 滅罪河沙。稱念者得福無量。凡欲念佛要起
T1973_.47.0328b29: 信心。若無信心空無所獲。是故肇法師云。是
T1973_.47.0328c01: 事如是者信之相也。是事不如是者不信之
T1973_.47.0328c02: 相也。夫信爲入道之初宗。智爲究竟之玄術。
T1973_.47.0328c03: 諸經首稱如是者信也。後曰奉行者智也。故
T1973_.47.0328c04: 彌陀經云。若有信者應當發願生彼國土。此
T1973_.47.0328c05: 是釋迦本師勸信處。又云。汝等當信是稱讃
T1973_.47.0328c06: 不可思議功徳。此是六方諸佛勸信處又云。
T1973_.47.0328c07: 若人種善根疑則花不開。信心清淨者花開
T1973_.47.0328c08: 即見佛。此是往生論勸信處。又云。信者順之
T1973_.47.0328c09: 詞。信則所言之理順。順則師資之道成。經
T1973_.47.0328c10: 無豐約非信不傳。此是肇法師勸信處。又云。
T1973_.47.0328c11: 念佛法門不問道俗。不論男女不拘貴賤。修
T1973_.47.0328c12: 此法者唯要信心。此是大行和尚勸信處。問
T1973_.47.0328c13: 曰。既言信者未知信何法門。答曰。信意者
T1973_.47.0328c14: 信憑經中佛説念佛定生淨土。信念佛定滅
T1973_.47.0328c15: 諸罪。信念佛定得佛護。信念佛定得佛證。信
T1973_.47.0328c16: 念佛臨終定得佛來迎接。信念佛不問衆生。
T1973_.47.0328c17: 同信之人皆得往生。信念佛往生定得不退
T1973_.47.0328c18: 地。信念佛生淨土。定不墮三惡道。所以勸信
T1973_.47.0328c19: 念佛。受此法持此念。則往生淨土必矣。故
T1973_.47.0328c20: 大行和尚遣念佛人。心唯信佛。佛則知之他
T1973_.47.0328c21: 心通故。口惟稱佛。佛則聞之天耳通故。身惟
T1973_.47.0328c22: 禮佛。佛則見之天眼通故。是以大行和尚以
T1973_.47.0328c23: 此念佛法。勸人生信心也。又喩云。信心者
T1973_.47.0328c24: 猶如深栽果樹。根深故風吹不動。後著果實
T1973_.47.0328c25: 濟人飢渇。念佛之人亦復如是。要由深信得
T1973_.47.0328c26: 到西方。若無信心空無所獲。是故經言。十住
T1973_.47.0328c27: 菩薩一起信心念佛之後。縱遇惡縁寧捨身
T1973_.47.0328c28: 命不退信故。維摩云。深信堅固猶如金剛。法
T1973_.47.0328c29: 珍普照如雨甘露。念佛三昧從深信生。君看
T1973_.47.0329a01: 淨土恒沙佛。盡是當年正信人
T1973_.47.0329a02:   天竺慈雲式懺主往生正信偈
T1973_.47.0329a03:     稽首西方安樂刹 彌陀世主大慈尊
T1973_.47.0329a04:     我依種種修多羅 成就往生決定信
T1973_.47.0329a05:     住大乘者清淨心 十念念彼無量壽
T1973_.47.0329a06:     臨終夢佛定往生 大寶積經如是説
T1973_.47.0329a07:     五逆地獄衆火現 値善知識發猛心
T1973_.47.0329a08:     十念稱佛即往生 十六觀經如是説
T1973_.47.0329a09:     若有歡喜愛樂心 下至十念即往生
T1973_.47.0329a10:     若不爾者不成佛 四十八願如是説
T1973_.47.0329a11:     諸有聞名生至心 一念回向即往生
T1973_.47.0329a12:     唯除五逆謗正法 無量壽經如是説
T1973_.47.0329a13:     臨終不能觀及念 但作生意知有佛
T1973_.47.0329a14:     此人氣絶即往生 大法鼓經如是説
T1973_.47.0329a15:     一日一夜懸繒蓋 專念往生心不斷
T1973_.47.0329a16:     臥中夢佛即往生 無量壽經如是説
T1973_.47.0329a17:     晝夜一日稱佛名 慇懃精進不斷絶
T1973_.47.0329a18:     展轉相勸同往生 大悲經中如是説
T1973_.47.0329a19:     一日二日至七日 執持名號心不亂
T1973_.47.0329a20:     佛現其前即往生 阿彌陀經如是説
T1973_.47.0329a21:     若人聞彼阿彌陀 一日二日若過等
T1973_.47.0329a22:     繋念現前即往生 般舟經中如是説
T1973_.47.0329a23:     一日一夜六時中 五體禮佛念不斷
T1973_.47.0329a24:     現見彼佛即往生 鼓音王經如是説
T1973_.47.0329a25:     十日十夜持齋戒 縣繒旛蓋然香燈
T1973_.47.0329a26:     繋念不斷得往生 大彌陀經如是説
T1973_.47.0329a27:     若人專念一方佛 或行或坐七七日
T1973_.47.0329a28:     現身見佛即往生 大集經中如是説
T1973_.47.0329a29:     若人自誓常經行 九十日中不坐臥
T1973_.47.0329b01:     三昧中見阿彌陀 佛立經中如是説
T1973_.47.0329b02:     若人端坐正西向 九十日中常念佛
T1973_.47.0329b03:     能成三昧生佛前 文殊般若如是説
T1973_.47.0329b04:     我於衆經頌少分 如是説者無窮盡
T1973_.47.0329b05:     願同聞者生正信 佛語眞實不欺誑
T1973_.47.0329b06:     佛既顯言易往生 幸各正信無疑惑
T1973_.47.0329b07:   天台智者大師淨土十疑論
T1973_.47.0329b08: 夫四果之明不能測如來之奧。十地之聖不
T1973_.47.0329b09: 能窮極果之妙。矧茲凡夫生無慧目。陷三界
T1973_.47.0329b10: 有必固之妄。指淨土謬難轉之疑。疑之於身
T1973_.47.0329b11: 知五蘊之未滅。疑之於心知萬惑之未遣。疑
T1973_.47.0329b12: 之於行知六度之未濟。由漂沈未濟之行。期
T1973_.47.0329b13: 濟於已濟之域。在於其己猶惑之。況他人哉。
T1973_.47.0329b14: 此物情難信爲道俗所共疑也。隋智者大師
T1973_.47.0329b15: 興物冥。智將神會。乘時翼教異跡由著。
T1973_.47.0329b16: 因其所異考其所證。不知其三賢之人乎。十
T1973_.47.0329b17: 聖之人乎。其爲應正等覺妙神化于難思乎。
T1973_.47.0329b18: 蓋亦思之不能知也。但大師念定總持昭
T1973_.47.0329b19: 行業期生淨土。間無容髮發大師之所有。
T1973_.47.0329b20: 存者其十疑之文乎。然其文遠取諸經。近取
T1973_.47.0329b21: 諸論。去就其意以取諸傳。無離經以備事。無
T1973_.47.0329b22: 飾辭以増巧。審辭達意。能極九品之所生。乃
T1973_.47.0329b23: 見大師之用心也。見大師之心者。其於淨土
T1973_.47.0329b24: 之有疑。所謂高天無雲群星列彩。經紀之所
T1973_.47.0329b25: 相殊。躔次之所相異。粲粲然無一而隱者也。
T1973_.47.0329b26: 予得其文載念能仁所稱淨土者。累焉諸佛
T1973_.47.0329b27: 證而成之者。或舌相以覆大千。或潮音而演
T1973_.47.0329b28: 梵説。余雖陋學不得以相輝映烏可無言哉。
T1973_.47.0329b29: 故於論首略陳一二以罄予所懷。雖辭膚理
T1973_.47.0329c01: 淺不足起大師之化。在其先佛證成之義且
T1973_.47.0329c02: 有歸矣
T1973_.47.0329c03:   無爲楊提刑直指淨土決疑序
T1973_.47.0329c04: 大願聖人從淨土來。來實無來。深信凡夫往
T1973_.47.0329c05: 淨土去。去實無去。彼不來此。此不往彼。而其
T1973_.47.0329c06: 聖凡會遇。兩得交際者何也。彌陀光明如大
T1973_.47.0329c07: 圓月遍照十方。水澄而清則月現全體。月非
T1973_.47.0329c08: 趣水而遽來。水動而濁則月無定光。月非捨
T1973_.47.0329c09: 水而遽去。在水則有清濁動靜。在月則無取
T1973_.47.0329c10: 捨去來。故華嚴解脱長者云。知一切佛猶如
T1973_.47.0329c11: 影像。自心如水。彼諸如來不來至此。我亦
T1973_.47.0329c12: 不往彼。我若欲見安樂世界阿彌陀佛隨意
T1973_.47.0329c13: 即見。是知衆生注念定見阿彌陀佛。此乃稱
T1973_.47.0329c14: 性實言非權教也。淨土無欲非欲界也其國
T1973_.47.0329c15: 地居非色界也。生有形相非無色界也。一切
T1973_.47.0329c16: 衆生未寤正覺處大夢中。六道升沈未嘗休
T1973_.47.0329c17: 止。諸天雖樂報盡相衰。修羅方嗔戰爭互勝。
T1973_.47.0329c18: 旁生飛走噉食相殘。鬼神幽陰飢渇困逼。地
T1973_.47.0329c19: 獄長夜痛楚號呼。得生人趣固已爲幸。然而
T1973_.47.0329c20: 生老病死衆苦縈纒。惟是淨邦更無諸苦。蓮
T1973_.47.0329c21: 託質無生苦也。寒暑不遷無老苦也。身
T1973_.47.0329c22: 無分段無病苦也。壽命無量無死苦也。無父
T1973_.47.0329c23: 母妻子無愛別離苦也。上善人聚無怨憎會
T1973_.47.0329c24: 苦也。花裓香食珍寶受用無求不得苦也。觀
T1973_.47.0329c25: 照空寂無蘊苦也。悲濟有情欲生則生。不住
T1973_.47.0329c26: 寂滅非二乘也。智照生死得不退轉非凡夫
T1973_.47.0329c27: 也。三界蕩然。譬如四裔丘陵坑坎腐穢所積。
T1973_.47.0329c28: 溪壑阻絶孰爲津梁迺有狂人迷路。*于此惡
T1973_.47.0329c29: 獸魑魅惱害。雜居刀兵水火。或時傷暴風霜
T1973_.47.0330a01: 霹靂凌厲摧懾罔知城域可以庇覆。飮食衣
T1973_.47.0330a02: 服未或充足。甘受是苦不求安樂。有佛釋迦
T1973_.47.0330a03: 是大導師。指清淨土是安樂國。無量壽佛是
T1973_.47.0330a04: 淨土師。爾諸衆生若生彼土則無諸惱。不聞
T1973_.47.0330a05: 知者固可哀憐。亦有善士發三種心。不求生
T1973_.47.0330a06: 者尤可嗟惜。一曰。吾當超佛越祖。淨土不足
T1973_.47.0330a07: 生也。二曰。處處皆淨土西方不必生也。三曰。
T1973_.47.0330a08: 極樂聖域。我輩凡夫不能生也。夫行海無量。
T1973_.47.0330a09: 普賢願見彌陀佛國雖空。維摩常修淨土。十
T1973_.47.0330a10: 方如來有廣舌之讃。十方菩薩有同往之心。
T1973_.47.0330a11: 試自忖量孰與諸聖。謂不足生者何其自欺
T1973_.47.0330a12: 哉。至如龍猛祖師也。楞伽經有預記之文。天
T1973_.47.0330a13: 親教宗也。無量論有求生之偈。慈恩通讃首
T1973_.47.0330a14: 稱十勝。智者析理明辯十疑。彼皆上哲精進
T1973_.47.0330a15: 往生。謂不必生者何其自慢哉。火車可滅舟
T1973_.47.0330a16: 石不沈。現華報者莫甚於張馗。十念而超勝
T1973_.47.0330a17: 處。入地獄者莫速於雄俊。再甦而證妙因。世
T1973_.47.0330a18: 人愆尤未必若此。謂不能生者何其自棄哉。
T1973_.47.0330a19: 般舟三昧經云。跌陀和菩薩問佛。未來衆生。
T1973_.47.0330a20: 云何得見十方諸佛。佛教令念阿彌陀佛。即
T1973_.47.0330a21: 見十方諸佛。寶積經云。他方衆生聞無量壽
T1973_.47.0330a22: 如來名。迺至能發一念淨信。歡喜愛樂所有
T1973_.47.0330a23: 善根回向願生彼國者。隨願皆生得不退轉。
T1973_.47.0330a24: 此皆佛言也。不信佛言。何言可信。不生淨土。
T1973_.47.0330a25: 何土可生。自欺自慢自棄己靈流入輪迴是
T1973_.47.0330a26: 誰之咎。四十八願悉爲度生。一十六觀同歸
T1973_.47.0330a27: 繋念。一念既信已投種於寶池。衆善相資定
T1973_.47.0330a28: 化生於金地。毋輒悔隋誤認疑城。即時蓮開
T1973_.47.0330a29: 得解脱道。唯心淨土自性彌陀。大光明中決
T1973_.47.0330b01: 無魔事。決疑諸者王敏仲侍郎之編也。開釋
T1973_.47.0330b02: 疑情徑超信地。其載要旨最爲詳審。蓋安養
T1973_.47.0330b03: 國之郷導也。若登彼岸舟固可忘。來者問津
T1973_.47.0330b04: 斯言毋忽
T1973_.47.0330b05: 廬山蓮宗寶鑑念佛正信卷第五
T1973_.47.0330b06:
T1973_.47.0330b07:
T1973_.47.0330b08:
T1973_.47.0330b09: 廬山蓮宗寶鑑念佛正行卷第六
T1973_.47.0330b10: 一十
四章
T1973_.47.0330b11:   念佛正行説
T1973_.47.0330b12: 夫常光界本無色象有應則形。菩提道既闢
T1973_.47.0330b13: 要途非行不至。維摩經云。五百長者子寶積。
T1973_.47.0330b14: 白佛言。我已發阿耨多羅三藐三菩提心。願
T1973_.47.0330b15: 聞得佛國土清淨。願説菩薩淨土之行。佛言。
T1973_.47.0330b16: 寶積。衆生是菩薩淨土。肇法師云。至人空
T1973_.47.0330b17: 洞無象應物故形。形無常體況國土之有常
T1973_.47.0330b18: 乎。蓋群生萬端行業不同殊化異被致令報
T1973_.47.0330b19: 應不一。是以淨者應之以寶玉。穢者應之以
T1973_.47.0330b20: 砂礫。美惡自彼於我無定。無定之土乃曰眞
T1973_.47.0330b21: 土。然則土之淨穢繋乎衆生。故曰衆生之類
T1973_.47.0330b22: 是菩薩淨土也。夫如來淨土者以無方爲體。
T1973_.47.0330b23: 故雜行衆生同視異見。異見故淨穢所以生
T1973_.47.0330b24: 焉。無方故眞土所以形焉。若夫取其淨穢者
T1973_.47.0330b25: 衆生之報也。本其無方者佛土之眞也。豈曰
T1973_.47.0330b26: 殊域異處凡聖二土。然後辨其淨穢哉。道生
T1973_.47.0330b27: 法師曰。淨土行者行致淨土非造之也。若欲
T1973_.47.0330b28: 造於土者衆生類矣。容以濫造不得不先明
T1973_.47.0330b29: 造本。以表致義然後説行。羅什法師曰。寶
T1973_.47.0330c01: 積問淨土之相。世尊答言。衆生是菩薩淨土
T1973_.47.0330c02: 者。蓋説果上之因也。清涼國師云。諸佛心内
T1973_.47.0330c03: 衆生新新作佛。衆生心中淨土念念證眞。經
T1973_.47.0330c04: 云。菩薩隨所化衆生。取於淨國土。爲饒益
T1973_.47.0330c05: 諸衆生故。譬如有人欲於空地造立宮室隨
T1973_.47.0330c06: 意無礙。若於虚空終不能成。菩薩如是爲成
T1973_.47.0330c07: 就衆生。故願取佛國非於空也。當知直心深
T1973_.47.0330c08: 心大乘心是菩薩淨土。肇法師曰。土之淨者
T1973_.47.0330c09: 必由衆生。衆生之淨必因衆行。行淨則衆
T1973_.47.0330c10: 生淨。衆生淨則佛土淨。此必然之理不可差
T1973_.47.0330c11: 也。土無洿曲乃出於直心。故曰直心是菩薩
T1973_.47.0330c12: 淨土。直心謂質直無諂。此心乃萬行之本。生
T1973_.47.0330c13: 法師曰。樹心種徳深固難拔深心也。乘八萬
T1973_.47.0330c14: 行兼載天下。不遺一人大乘心也。此之三心
T1973_.47.0330c15: 始學之行也。欲弘大道要先直心。心既眞直。
T1973_.47.0330c16: 然後入行能深。入行既深則廣運無涯。此三
T1973_.47.0330c17: 心爲之次序也。備此三心。次修六度以至萬。
T1973_.47.0330c18: 行。什法師曰直心者誠實心也。發心之始在
T1973_.47.0330c19: 於誠實。道識彌明名爲深心。正趣佛慧名
T1973_.47.0330c20: 大乘心。經云布施持戒忍辱精進禪定智慧
T1973_.47.0330c21: 是菩薩淨土。四無量心四攝法是菩薩淨土。
T1973_.47.0330c22: 方便是菩薩淨土。三十七品是菩薩淨土。迴
T1973_.47.0330c23: 向是菩薩淨土。十善是菩薩淨土。如是寶積
T1973_.47.0330c24: 菩薩隨其直心則能發行。隨其發行則得深
T1973_.47.0330c25: 心。隨其深心則意調伏。隨意調伏則如説行。
T1973_.47.0330c26: 隨如説行則能回向。隨其回向則有方便。隨
T1973_.47.0330c27: 其方便則成就衆生。隨成就衆生則佛土淨。
T1973_.47.0330c28: 隨佛土淨則説法淨。隨説法淨則智慧淨。隨
T1973_.47.0330c29: 智慧淨則其心淨。隨其心淨。則一切功徳淨。
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev] 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 [Next] [Last] [行番号:/]   [返り点:/] [CITE]