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T2122_.53.0402a01:
T2122_.53.0402a02:
T2122_.53.0402a03: 法苑珠林卷第十六
T2122_.53.0402a04: 　＊西明寺沙門釋道世撰　
T2122_.53.0402a05: 敬佛篇第六之四

T2122_.53.0402a06:

◎彌勒部第五

此別
五部

T2122_.53.0402a07: 述意部　受戒部　讃歎部　業因部　
T2122_.53.0402a08: 發願部
T2122_.53.0402a09: 述意部第一
T2122_.53.0402a10: 惟大覺世雄隨機利物。巧施現權之教。以救
T2122_.53.0402a11: 將來之急。時經末代命同風燭。逐要利生無
T2122_.53.0402a12: 過見佛。以釋尊遺囑。於我法中所修行者。並
T2122_.53.0402a13: 付慈氏令悟聖果。大聖殷勤理固無妄。一念
T2122_.53.0402a14: 相値終隔四流。結妙願於華林。感慈顏於兜
T2122_.53.0402a15: 率。能扣冥機雲龍相會。故上生經云。是諸
T2122_.53.0402a16: 人等皆於法中種諸善根。釋迦牟尼佛遣來
T2122_.53.0402a17: 付我。觀此一言實固可祈。自晋代之末始傳
T2122_.53.0402a18: 斯經。曁乎宋明肇興茲會。起千尺之尊儀。摸
T2122_.53.0402a19: 萬仞之道樹。設供上林鱗集大衆。於是四部
T2122_.53.0402a20: 欣躍虔誠弘化。毎歳良辰三會無缺。自齊代
T2122_.53.0402a21: 馭暦法縁増廣。文宣徳教彌綸斯業。從此已
T2122_.53.0402a22: 來大會罕集行者希簡。設有修學安心無法。
T2122_.53.0402a23: 今録諸經依之修行。冀通八正則芬列於紫
T2122_.53.0402a24: 宮。化流十善則暉煥於兜率。功被下生澤均
T2122_.53.0402a25: 初會也
T2122_.53.0402a26: 受戒部第二
T2122_.53.0402a27: 述曰。若是居家白衣未受戒者。先受翻邪三
T2122_.53.0402a28: 歸。日別六時隨時便受。顯歸三寶。自誓不
T2122_.53.0402a29: 迴必得上生。若出家五衆已受得戒。但依修
T2122_.53.0402b01: 行。不須別受。若無戒行追空念善。亦不得
T2122_.53.0402b02: 生。故智度論云。我某甲盡形壽。歸依佛歸

T2122_.53.0402b03:

依法歸依僧

如是
三説

我某甲盡形壽歸依佛竟。歸

T2122_.53.0402b04:

依法竟。歸依僧竟

如是
三説

又處胎經。佛告彌勒

T2122_.53.0402b05: 偈云
T2122_.53.0402b06:     汝所三會人是吾先所化
T2122_.53.0402b07:     九十六億人受吾五戒者
T2122_.53.0402b08:     次是三歸人九十二億者
T2122_.53.0402b09:     一稱南無佛皆得成佛道
T2122_.53.0402b10: 述曰。廣明三歸功力。具如敬福論三卷説。既
T2122_.53.0402b11: 受得三歸。次須受十善戒法。若不行十善。定
T2122_.53.0402b12: 不得上生。應具修威儀。至一出家人前誡勗
T2122_.53.0402b13: 己心至誠懺悔。然後受云。我某甲盡形壽。
T2122_.53.0402b14: 於一切有情上下不簡凡聖不起殺心。乃至
T2122_.53.0402b15: 第十。我某甲盡形壽。於一切有情上＊下不

T2122_.53.0402b16:

簡凡聖不起邪見

如是
三説

T2122_.53.0402b17: 我某甲盡形壽。於一切有情上＊下不簡凡聖
T2122_.53.0402b18: 不起殺心竟。乃至第十我某甲盡形壽。於一

T2122_.53.0402b19:

切有情上＊下不簡凡聖不起邪見竟

如是
三説

此之

T2122_.53.0402b20: 十善禁防身三過殺盜婬。口四過妄言綺語
T2122_.53.0402b21: 兩舌惡口。意三過謂貪瞋邪見。此之十種。是
T2122_.53.0402b22: 衆善之根本。止則是。持作便是犯。犯是十惡
T2122_.53.0402b23: 之本。亦是萬禍之殃◎
T2122_.53.0402b24: ◎讃歎部第三
T2122_.53.0402b25: 如菩薩本行經云。正使化無數億計人成辟
T2122_.53.0402b26: 支佛。若有人百歳四事供養。功徳甚多。不
T2122_.53.0402b27: 如有人以歡喜心一四句偈讃歎如來功徳
T2122_.53.0402b28: 無量。又如善戒經云。以四天下寶供養於佛。
T2122_.53.0402b29: 又以重心讃歎如來。是二福徳等無差別。又
T2122_.53.0402c01: 大悲經云。一稱南無佛名者。以是善根入涅
T2122_.53.0402c02: 槃界不可盡也。又若能至誠心念佛功徳。乃
T2122_.53.0402c03: 至一華散於空中。於未來世諸天梵王。其
T2122_.53.0402c04: 福不盡。以其不盡終至涅槃。又涅槃經。迦葉
T2122_.53.0402c05: 以偈讃佛言
T2122_.53.0402c06:     大悲愍衆生故令我歸依
T2122_.53.0402c07:     善拔衆毒箭故稱大醫王
T2122_.53.0402c08:     世醫所療治雖差還復生
T2122_.53.0402c09:     如來所治者畢竟不復發
T2122_.53.0402c10:     世尊甘露藥以施諸衆生
T2122_.53.0402c11:     衆生既服已不死亦不生
T2122_.53.0402c12:     如來今爲我演説大涅槃
T2122_.53.0402c13:     衆生聞祕藏即得不生滅
T2122_.53.0402c14: 又大方等陀羅尼經。爾時華聚菩薩即讃佛
T2122_.53.0402c15: 言
T2122_.53.0402c16:     世尊身色如金山猶如日光照世間
T2122_.53.0402c17:     能拔一切諸苦惱我今稽首大法王
T2122_.53.0402c18:     世主法王甚希有如是妙法復過是
T2122_.53.0402c19:     難見難聞亦難遇若有覩者成正覺
T2122_.53.0402c20: 爾時阿須倫以偈讃佛
T2122_.53.0402c21:     世尊面目如日月能滅一切諸黒闇
T2122_.53.0402c22:     今復拔濟於我等我等歸命天中尊
T2122_.53.0402c23: 文殊師利問經文殊説偈歎佛云
T2122_.53.0402c24:     我禮一切佛調御無等雙
T2122_.53.0402c25:     丈六眞法身亦禮於佛塔
T2122_.53.0402c26:     生處得道處法輪涅槃處
T2122_.53.0402c27:     行住坐臥處一切皆悉禮
T2122_.53.0402c28:     諸佛不思議妙法亦如是
T2122_.53.0402c29:     能信及果執亦不可思議
T2122_.53.0403a01:     能以此祇夜讃歎如來者
T2122_.53.0403a02:     於千萬億劫不墮諸惡趣
T2122_.53.0403a03: 佛言。文殊。善哉善哉。如來不可思議。即説
T2122_.53.0403a04: 偈言
T2122_.53.0403a05:     佛生甘蔗姓滅已更不生

T2122_.53.0403a06:

若人歸依佛不畏地獄苦

如是
三説

T2122_.53.0403a07: 又華嚴經偈云
T2122_.53.0403a08:     寧受一切苦得聞佛音聲
T2122_.53.0403a09:     不受一切樂而不聞佛名
T2122_.53.0403a10:     所以無量劫受此諸苦惱
T2122_.53.0403a11:     流轉生死中不聞佛名故
T2122_.53.0403a12: 又彌勒菩薩所問本願經云。佛告阿難。彌勒
T2122_.53.0403a13: 不獨以偈讃我。乃往過世十無央數劫。爾時
T2122_.53.0403a14: 有佛。號焔光響作王如來。所有梵志長者。名
T2122_.53.0403a15: 曰賢行。於此佛所已得不起法忍。爾時梵志
T2122_.53.0403a16: 賢行者。今彌勒菩薩是。阿難白佛言。彌勒
T2122_.53.0403a17: 得法忍久遠乃爾。何以不速逮無上正眞之
T2122_.53.0403a18: 道成最正覺耶。佛語阿難。菩薩以四事法
T2122_.53.0403a19: 不取正覺。何等爲四。一淨國土。二護國土。
T2122_.53.0403a20: 三淨一切。四護一切。是爲四事。彌勒本求
T2122_.53.0403a21: 佛時。以是四事故不取佛。佛語阿難。我本求
T2122_.53.0403a22: 佛時亦有此四。然彌勒發意。先我之前四十
T2122_.53.0403a23: 二劫。我於其後乃發道意。於此賢劫以大精
T2122_.53.0403a24: 進超越九劫。得於無上正眞之道致最正覺。
T2122_.53.0403a25: 佛告阿難我以十事致最正覺。何等爲十。一
T2122_.53.0403a26: 所有一切無所愛惜。二妻妾。三兒子。四頭
T2122_.53.0403a27: 目。五手足。六國土。七珍寶財物。八髓腦。九
T2122_.53.0403a28: 血肉。十不惜身命。我以十事疾得佛道。又
T2122_.53.0403a29: 大悲經云。佛告阿難汝觀如來在路行時。能
T2122_.53.0403b01: 令大地高處令下下處令高。高下諸處悉得
T2122_.53.0403b02: 平正。如來過後地輒還復。一切樹林傾側向
T2122_.53.0403b03: 佛。樹神現身低頭禮拜。如來過後樹輒還復。
T2122_.53.0403b04: 一切丘陵坑坎屏厠臭穢叢林瓦礫。皆悉掃
T2122_.53.0403b05: 除平正清淨。馨香芬烈衆華布地。如來足履
T2122_.53.0403b06: 蹈上而過。無情諸物尚皆傾側。何況有情而
T2122_.53.0403b07: 不加敬。何以故。我本修行菩薩行時。於一切
T2122_.53.0403b08: 人所無不傾側謙下禮敬。以是善業得成佛
T2122_.53.0403b09: 已。有情無情如來行時無不傾側低頭禮拜。
T2122_.53.0403b10: 我本曾以清淨微妙稱意資産。至心自手施
T2122_.53.0403b11: 諸衆生。以是業報。如來行時大地平正。掃
T2122_.53.0403b12: 灑清淨。又無瓦礫。我於無量諸賢聖所在路
T2122_.53.0403b13: 行時。曾與掃治道路泥治房舍。我以平等心
T2122_.53.0403b14: 無高下掃治令淨。於一切時常求菩提利益
T2122_.53.0403b15: 衆生。以是善根。若佛如來在在處處行來路
T2122_.53.0403b16: 首。自然清淨地平如掌。乃至須彌山王高八
T2122_.53.0403b17: 萬四千由旬。在大海中亦深爾許。及鐵圍山
T2122_.53.0403b18: 高十六萬八千由旬。亦是金剛堅固。佛涅槃
T2122_.53.0403b19: 時無不傾側低頭禮敬。若欲遠避不傾側者。
T2122_.53.0403b20: 亦無是處
T2122_.53.0403b21: 由歎如來故。乃至舍利弗從他聞歎佛偈。亦
T2122_.53.0403b22: 得道果。故普曜經。安陸比丘以偈報舍利弗
T2122_.53.0403b23: 言
T2122_.53.0403b24:     吾師天中天三界無極尊
T2122_.53.0403b25:     相好身丈六神通猶虚空
T2122_.53.0403b26:     華熏去五陰拔十二根本
T2122_.53.0403b27:     不貪天世位心淨開法門
T2122_.53.0403b28: 時舍利弗。欣然大悦如冥覩明。口言善哉。昔
T2122_.53.0403b29: 來抱疑。又吾好學八歳從師。至年十六靡不
T2122_.53.0403c01: 周綜。行遍天下十六大國自謂已達。今乃聞
T2122_.53.0403c02: 異無上正眞得吾本願。由如來過去心淨離
T2122_.53.0403c03: 著不害衆生故。所行之處脚足不汚蟲蟻不
T2122_.53.0403c04: 損。故處處經云。佛不著履有三因縁。一使
T2122_.53.0403c05: 行者少欲。二現足下輪。三令人見之歡喜。佛
T2122_.53.0403c06: 行足去地四寸有三因縁。一見地有蟲蟻故。
T2122_.53.0403c07: 二地有生草故。三現神足故。亦欲令人意止。
T2122_.53.0403c08: 佛行地高下皆平有三因縁。一本行四等心
T2122_.53.0403c09: 欲令一切安隱。地在水上水中有神。蟲蛾一
T2122_.53.0403c10: 切値佛足下皆安隱同心立意。是故卑者爲
T2122_.53.0403c11: 高。高者爲卑。二諸天鬼神行福爲佛除地故
T2122_.53.0403c12: 高下爲平。三佛爲菩薩時通利道徑橋梁度
T2122_.53.0403c13: 人。故從是得福。故高下正平。欲令人意亦
T2122_.53.0403c14: 爾
T2122_.53.0403c15: 又智度論云。世尊身好細薄皮相塵土不著。
T2122_.53.0403c16: 身如蓮華葉不受塵水。若菩薩在乾土山中
T2122_.53.0403c17: 經行。土不著足。隨嵐風來吹破土山令散爲
T2122_.53.0403c18: 塵。乃至一塵不著佛身。若菩薩擧食著口中。
T2122_.53.0403c19: 是時咽喉邊兩處。流注甘露和合諸味。是味
T2122_.53.0403c20: 清淨。故名味中得上味
T2122_.53.0403c21: 又増一阿含經云。無恭敬心於佛者。當生龍
T2122_.53.0403c22: 蛇中。以過去從中來。今猶無敬多睡癡也。
T2122_.53.0403c23: 又四分律説偈云
T2122_.53.0403c24:     有敬長老者是人能護法
T2122_.53.0403c25:     現世得名譽將來生善道

T2122_.53.0403c26:

讃彌勒四禮文

玄奘法師
依經翻出

T2122_.53.0404b09:

隨念往生

言七日者且從近説尚感
彼天何況一生而不剋獲

又上生經云。若

T2122_.53.0404b10: 有禮敬彌勒佛者。除却百億劫生死之罪。乃
T2122_.53.0404b11: 至來世龍華樹下亦得見佛。又云。我滅度後。
T2122_.53.0404b12: 四衆八部聞名禮拜。命終往生兜率天中。若
T2122_.53.0404b13: 有男女犯諸禁戒造衆惡業。聞是菩薩大悲
T2122_.53.0404b14: 名字。五體投地誠心懺悔。一切惡業速得清
T2122_.53.0404b15: 淨。若有歸依彌勒菩薩。當知是人得不退轉。
T2122_.53.0404b16: 彌勒成佛見佛光明即得受記。又上生經云。
T2122_.53.0404b17: 佛滅度後。若有精勤修諸功徳威儀不缺掃
T2122_.53.0404b18: 塔塗地華香供養。行諸三昧讀誦經典。如是
T2122_.53.0404b19: 人等雖不斷結如得六通。應當繋念念佛形
T2122_.53.0404b20: 像稱彌勒名。若一念頃受八戒齋修諸淨業。
T2122_.53.0404b21: 命終之時即得往生兜率天上蓮華臺中。應
T2122_.53.0404b22: 時見佛白毫相光。超越九十億劫生死之罪。
T2122_.53.0404b23: 隨其宿縁爲説妙法令得不退。又増一經云。
T2122_.53.0404b24: 衆生三業造惡。臨終憶念如來功徳者。必離
T2122_.53.0404b25: 惡道趣得生天上。正使極惡之人。以念佛故
T2122_.53.0404b26: 亦得生天。又大集經云。若修慈者。當捨身
T2122_.53.0404b27: 命時見十方佛手摩其頂。蒙手觸故心安快
T2122_.53.0404b28: 樂。尋得往生清淨佛土。又普賢觀經云。若有
T2122_.53.0404b29: 晝夜六時禮十方佛誦大乘經。思第一義甚
T2122_.53.0404c01: 深空法。於一彈指頃。除百萬億那由他恒河
T2122_.53.0404c02: 沙劫生死之罪。行此法者眞是佛子。從諸佛
T2122_.53.0404c03: 生。十方諸佛及諸菩薩爲其和上。是名具足
T2122_.53.0404c04: 菩薩戒。有不須羯磨自然成就。應受一切
T2122_.53.0404c05: 人天供養。又法華經云。若有人受持讀誦正
T2122_.53.0404c06: 憶念解其義趣。是人命終爲千佛授手。令不
T2122_.53.0404c07: 恐怖不墮惡道。即往兜率天上彌勒菩薩所。
T2122_.53.0404c08: 彌勒菩薩有三十二相大菩薩衆所共圍繞。
T2122_.53.0404c09: 有百千萬億天女眷屬。而於中生。有如是等
T2122_.53.0404c10: 功徳利益。是故智者。應當一心自書若使人
T2122_.53.0404c11: 書。受持讀誦正憶念如説修行。又智度論云。
T2122_.53.0404c12: 若善男子。能行是深般若波羅蜜者。當知是
T2122_.53.0404c13: 人人道中來。或兜率天來。所以者何。三惡
T2122_.53.0404c14: 道中罪苦多故不得行深般若。欲界諸天著
T2122_.53.0404c15: 淨妙五欲心則狂惑故不能行。色界天等深
T2122_.53.0404c16: 著禪定味故不能行。無色界天無形故故不
T2122_.53.0404c17: 能行。以兜率天上常有一生補處菩薩。彼中
T2122_.53.0404c18: 諸天常聞説般若。五欲雖多法力勝故。是故
T2122_.53.0404c19: 説二處勝。若從他佛國來生此間。斯則轉勝
T2122_.53.0404c20: 也
T2122_.53.0404c21: 又處處經云。佛言。彌勒不來下有四因縁。
T2122_.53.0404c22: 一有時福應彼間。二是此間人麁無能受經
T2122_.53.0404c23: 者。三功徳未滿。四世間有能説經者。故彌勒
T2122_.53.0404c24: ＊不下。若當來下。餘有五十億七千六十萬
T2122_.53.0404c25: 歳。彌勒時人眼皆見四千里。由本十種因縁
T2122_.53.0404c26: 得。一不掩人眼明二不損人眼。三不覆人
T2122_.53.0404c27: 眼。四不藏人善。五不視殺。六不視盜。七不
T2122_.53.0404c28: 視婬。八不視陰私及人短。九諸惡事不視。
T2122_.53.0404c29: 十然燈於佛寺
T2122_.53.0405a01: 又佛説彌勒來時經云。佛言。彌勒佛欲來出
T2122_.53.0405a02: 時。閻浮利内地山樹草木皆焦盡。於今閻
T2122_.53.0405a03: 浮＊利地周匝六十萬里。彌勒出時閻浮＊利
T2122_.53.0405a04: 地。東西長四十萬里。南北廣三十二萬里。
T2122_.53.0405a05: 地生五菓。四海之内無山陵谿谷。地平如砥
T2122_.53.0405a06: 樹木長大。人少三毒民多聚落。城名氾羅那
T2122_.53.0405a07: 夷。有一婆羅門名須凡。當爲彌勒作父。母
T2122_.53.0405a08: 名摩訶越題。彌勒當爲作子。相好具足身長
T2122_.53.0405a09: 十六丈。生墮城地目徹視萬里内。頭中日
T2122_.53.0405a10: 光照四千里。彌勒得道爲佛時。於龍華樹下

T2122_.53.0405a11:

坐。樹高四十里。廣亦四十里

大成佛經華枝如
龍頭故名龍華樹

T2122_.53.0405a12:

亦有別傳云子從龍
宮出故名龍華樹也

用四月八日明星出時得道。

T2122_.53.0405a13:

彌勒佛却後六十億殘六十萬歳當來下

自外
大同

T2122_.53.0405a14:

成佛
經説

王玄策西國行傳云。唐顯慶二年。勅使

T2122_.53.0405a15: 王玄策等往西國。送佛袈裟。至泥婆羅國西
T2122_.53.0405a16: 南。至頗羅度來村東坎下。有一水火池。若
T2122_.53.0405a17: 將家火照之。其水上即有火焔於水中出。欲
T2122_.53.0405a18: 滅以水沃之。其焔轉熾。漢使等曾於中架一
T2122_.53.0405a19: 釜煮飯熟。使問彼國王。國王答使人云。曾
T2122_.53.0405a20: 經以杖刺著一金匱。令人挽出。一挽一深。相
T2122_.53.0405a21: 傳云。此是彌勒佛當來成道天冠金。火龍防
T2122_.53.0405a22: 守之。此池火乃是火龍火也。又智度論云。彌
T2122_.53.0405a23: 勒菩薩爲白衣時。師名婆跋犁。有三種相。一
T2122_.53.0405a24: 眉間白毫相。二舌覆面相。三陰藏相。如是等
T2122_.53.0405a25: 非是菩薩時亦皆有此相也
T2122_.53.0405a26: 又新婆沙論云。曾聞尊者大迦葉波。入王舍
T2122_.53.0405a27: 城最後乞食。食已未久登雞足山。山有三峯
T2122_.53.0405a28: 如仰雞足。尊者入中結跏趺坐。作誠言曰。願
T2122_.53.0405a29: 我此身并納鉢杖久住不壞。乃至經於五十
T2122_.53.0405b01: 七倶胝六十百千歳。慈氏如來應正等覺出
T2122_.53.0405b02: 現世時施作佛事。發此願已尋般涅槃。時彼
T2122_.53.0405b03: 三峯便合成一。掩蔽尊者儼然而住。及慈氏
T2122_.53.0405b04: 佛出現世時。將無量人天至此山上。告諸衆
T2122_.53.0405b05: 曰。汝等欲見釋迦牟尼佛杜多功徳弟子衆
T2122_.53.0405b06: 中第一大弟子迦葉波不。擧衆咸曰。我等欲
T2122_.53.0405b07: 見。慈氏如來即以右手撫雞足山頂。應時峯
T2122_.53.0405b08: 坼還爲三分。時迦葉波將磨納鉢杖。從中
T2122_.53.0405b09: 而出。上昇虚空。無量天人覩斯神變。歎未曾
T2122_.53.0405b10: 有。其心調柔。慈氏世尊如應説法皆得見諦。
T2122_.53.0405b11: 若無留化如此之事。云何有耶。有説。有留化
T2122_.53.0405b12: 事。問若爾世尊何故不留化身至涅般後
T2122_.53.0405b13: 住持説法。答所應作者已究竟故。謂佛所應
T2122_.53.0405b14: 度皆已度訖。所未度者聖弟子度之。有説。無
T2122_.53.0405b15: 留化事。問若爾迦葉波事云何得有。答諸
T2122_.53.0405b16: 信敬天神所任持故。有説。迦葉波爾時未般
T2122_.53.0405b17: 涅槃。慈氏佛時方取滅度。此不應理。寧可
T2122_.53.0405b18: 説無。不説彼默然多時。虚住如是説者。有
T2122_.53.0405b19: 留化事。是故大迦葉波已入涅槃
T2122_.53.0405b20: 發願部第五
T2122_.53.0405b21: 惟凡夫力弱習惡來多。以住娑婆其心怯弱。
T2122_.53.0405b22: 初學是法恐畏退敗。常發大願扶持此行。乃
T2122_.53.0405b23: 至命終心無障惱。隨種善根願共含識。自在
T2122_.53.0405b24: 往生彌勒内衆得至佛前。隨念修學證不退
T2122_.53.0405b25: 轉。不願往生於外衆中。恐著五欲不得解脱。
T2122_.53.0405b26: 故智度論云。有人修少福業。聞有福處常願
T2122_.53.0405b27: 往生。及至命終各生其中。又大莊嚴論云。佛
T2122_.53.0405b28: 國事大。獨行功徳不能成就。要須願力。如
T2122_.53.0405b29: 牛雖力挽車要須御者能有。所至淨佛國土
T2122_.53.0405c01: 由願引成。以願力故福徳増長。不失不壞常
T2122_.53.0405c02: 見佛故。又如十住論云。若人發心求佛不休
T2122_.53.0405c03: 不息。有人以指擧大千世界在空却住不足
T2122_.53.0405c04: 爲難。若發願言。我當作佛。是人希有。何以
T2122_.53.0405c05: 故。世人心劣無大志故。又發菩提心論有十
T2122_.53.0405c06: 大願。常悉修行
T2122_.53.0405c07: 一者願我先世及以今身所種善根施與一切
T2122_.53.0405c08: 衆生迴向佛道。令我此願念念増長。世世所
T2122_.53.0405c09: 生終不忘失。常爲陀羅尼之所守護
T2122_.53.0405c10: 二者願我以此善根生處値佛常得供養。不
T2122_.53.0405c11: 生無佛國中
T2122_.53.0405c12: 三者願我常近諸佛隨侍左右如影隨形
T2122_.53.0405c13: 四者願我既得親近爲我説法成就五通
T2122_.53.0405c14: 五者願我通達世諦假名流布解第一義得正
T2122_.53.0405c15: 法智
T2122_.53.0405c16: 六者願我以無厭心爲衆生説示教利喜皆令
T2122_.53.0405c17: 開解
T2122_.53.0405c18: 七者願我以佛神力遍至十方一切世界。供
T2122_.53.0405c19: 養諸佛聽受正法廣攝衆生
T2122_.53.0405c20: 八者願我隨順清淨法輪。一切衆生聽我法
T2122_.53.0405c21: 者。聞我名者。即得捨離一切煩惱
T2122_.53.0405c22: 九者願我隨逐衆生將護與樂。捨身命財荷
T2122_.53.0405c23: 負正法除無利益
T2122_.53.0405c24: 十者願我雖行正法心無所行亦無不行。爲
T2122_.53.0405c25: 化衆生不捨正願。願我以此十大誓願。遍衆
T2122_.53.0405c26: 生界攝受一切河沙諸願。若衆生界有盡
T2122_.53.0405c27: 我願乃盡。然衆生界不可盡故。我此大願亦
T2122_.53.0405c28: 不可盡。廣度衆生無邊法界所修善根。皆悉
T2122_.53.0405c29: 迴向無上正覺。生彌勒佛前聞清淨法悟無
T2122_.53.0406a01: 生忍。但行住坐臥一生已來所修善根。並共
T2122_.53.0406a02: 法界衆生迴向彌勒佛前速成不退
T2122_.53.0406a03: 玄奘法師云。西方道俗並作彌勒業。爲同欲
T2122_.53.0406a04: 界其行易成。大小乘師皆許此法。彌陀淨土
T2122_.53.0406a05: 恐凡鄙穢修行難成。如舊經論。十地已上菩
T2122_.53.0406a06: 薩隨分見報佛淨土。依新論意。三地菩薩始
T2122_.53.0406a07: 可得見報佛淨土。豈容下品凡夫即得往生。
T2122_.53.0406a08: 此是別時之意。未可爲定。所以西方大乘許
T2122_.53.0406a09: 小乘不許。故法師一生已來常作彌勒業。臨
T2122_.53.0406a10: 命終時發願上生見彌勒佛。請大衆同時説
T2122_.53.0406a11: 偈云
T2122_.53.0406a12: 南無彌勒如來
T2122_.53.0406a13: 應正等覺願與含識速奉慈顏
T2122_.53.0406a14: 南無彌勒如來
T2122_.53.0406a15: 所居内衆願捨命已必生其中

T2122_.53.0406a16:

感應縁

略引
六驗

T2122_.53.0406a17: 晋譙國戴逵　晋沙門釋道安　宋尼釋慧玉
T2122_.53.0406a18: 梁沙門釋僧護　隋沙門釋靈幹　唐沙門釋
T2122_.53.0406a19: 善冑
T2122_.53.0406a20: 夫最勝之相妙出無等。非直光儀莫寫。固亦
T2122_.53.0406a21: 形好不傳。夫以世俗之指爪。而匠法身之圓
T2122_.53.0406a22: 極。算數譬喩豈我萬一。自泥洹以來久踰
T2122_.53.0406a23: 千祀。西方像製流式中夏。雖依經鎔鑄各務
T2122_.53.0406a24: 髣髴。名士奇匠競心展力。而精分密數未有
T2122_.53.0406a25: 殊絶。晋世有譙國戴逵字安道者。風清概
T2122_.53.0406a26: 遠肥遯舊呉。宅性居理游心釋教。且機思
T2122_.53.0406a27: 通贍巧擬造化。思所以影響法相。咫尺應
T2122_.53.0406a28: 身乃作無量壽挾侍菩薩。研思致妙精鋭定
T2122_.53.0406a29: 製。潜於帷中密聽衆論。所聞褒貶輒加詳改。
T2122_.53.0406b01: 覈准度於毫芒。審光色於濃淡。其和墨點彩
T2122_.53.0406b02: 刻形鏤法。雖周人盡策之微宋客象楮之妙。
T2122_.53.0406b03: 不能踰也。委心積慮三年方成。振代迄今所
T2122_.53.0406b04: 未曾有。凡在瞻仰有若至眞。俄而迎像入山
T2122_.53.0406b05: 陰之靈寶寺。道俗觀者皆發菩提心。高平郗
T2122_.53.0406b06: 超聞而禮覲。遂撮香而誓曰。若使有常復覩
T2122_.53.0406b07: 聖顏。如其無常願會彌勒。既而手中之香勃
T2122_.53.0406b08: 焉自然。芳煙直上其氣聯雲。餘熏葳蕤溢於
T2122_.53.0406b09: 衢路。凡預聞見皆心喜遍身。宋臨川康王撰
T2122_.53.0406b10: 宣驗記。亦載其顯瑞。戴公居去靈寶寺百
T2122_.53.0406b11: 餘歩。戴甞中夜而起見寺上有光。其明甚熾。
T2122_.53.0406b12: 謂是燔火。狼狽往起。隣曲知者咸競駿奔
T2122_.53.0406b13: 至。而寺門靜閉迺像放光。明旦衆聞扣門
T2122_.53.0406b14: 方起共觀。咸覩佛堂暉焔洞照于天。莫不整
T2122_.53.0406b15: 躬虔禮歎覺化之無方也。宋文帝迎像供養。
T2122_.53.0406b16: ＊常在後堂。齊高帝起正覺寺。欲以勝妙靈
T2122_.53.0406b17: 像鎭撫法殿。乃奉移此像。舊在正覺寺。逵又
T2122_.53.0406b18: 造行像五躯。積慮十年。像舊在瓦官寺。逵
T2122_.53.0406b19: 弟二子顒字仲若。素韻淵澹雅好丘園。既
T2122_.53.0406b20: 負荷幽貞亦繼志才巧。逵毎製像常共參慮。
T2122_.53.0406b21: 濟陽江夷少與顒友。夷甞託顒造觀世音像。
T2122_.53.0406b22: 致力罄思欲令盡美。而相好不圓積年無成。
T2122_.53.0406b23: 後夢有人告之曰。江夷於觀世音無縁。可改
T2122_.53.0406b24: 爲彌勒菩薩。戴即停手馳書報江。信未及發
T2122_.53.0406b25: 而江書已至。倶於此夕感夢。語事符同。戴
T2122_.53.0406b26: 喜於神應即改爲彌勒。於是觸手成妙。初不
T2122_.53.0406b27: 稽思。光顏圓滿俄爾而成。有識讃仰咸悟因
T2122_.53.0406b28: 縁之匪差。此像舊在會稽龍華寺。尋二戴像
T2122_.53.0406b29: 製歴代獨歩。其所造甚多並散在諸寺。難悉
T2122_.53.0406c01: 詳録
T2122_.53.0406c02: 晋長安五級寺有釋道安。姓衞氏。常山扶柳
T2122_.53.0406c03: 人也。形雖不逮於人而聰俊罕儔。七歳讀書
T2122_.53.0406c04: 再覽能誦。年至十三出家。日誦萬言不差一
T2122_.53.0406c05: 字。師敬異之。爲受具戒。恣其游學。至鄴入
T2122_.53.0406c06: 中寺遇佛圖澄。澄見而嗟異。與語終日。因
T2122_.53.0406c07: 事澄爲師。澄講安覆。疑難鋒起。安挫鋭解
T2122_.53.0406c08: 紛。行有餘力。時人語曰。漆道人驚四隣。安後
T2122_.53.0406c09: 避地南投襄陽。與弟子釋慧遠等四百餘人
T2122_.53.0406c10: 度江。夜行値雷雨乘電光而進。前行得入
T2122_.53.0406c11: 一家。見門裏有一馬㭿。中間懸一馬兜。
T2122_.53.0406c12: 可容一斛。安呼林伯升。主人驚出。果姓林
T2122_.53.0406c13: 名伯升。謂是神人厚相奉椄。既而弟子問。何
T2122_.53.0406c14: 以知其姓字。安曰。兩木爲林。＊兜容百升也。
T2122_.53.0406c15: 既至襄陽。有一外國銅像。形製古異。時衆
T2122_.53.0406c16: 不甚恭重。安曰。像形相致佳。但髻形未稱。
T2122_.53.0406c17: 令弟子鑪冶其髻。既而光焔煥炳曜滿一堂。
T2122_.53.0406c18: 詳視髻中見一舍利。衆咸愧服。安曰。像既靈
T2122_.53.0406c19: 異不煩復冶乃止。識者咸謂。安知有舍利。
T2122_.53.0406c20: 故出以示衆。時襄陽習鑿齒。鋒辯天逸籠罩
T2122_.53.0406c21: 當時。其先籍安高名。早以致書通好。承應眞
T2122_.53.0406c22: 履正。明白内融。慈訓兼照。道俗齊蔭。自大
T2122_.53.0406c23: 教東流四百餘年。雖蕃王居士時有奉者。而
T2122_.53.0406c24: 眞丹宿訓先行上世。道運時遷俗未僉悟。自
T2122_.53.0406c25: 頃道業之隆盛無以匹。所謂月光將出靈
T2122_.53.0406c26: 鉢應降。法師任當洪範化洽無幽。此方諸僧
T2122_.53.0406c27: 咸有思慕。若塵靈東徂摩尼迴曜。一躡七寶
T2122_.53.0406c28: 之座。暫現明哲之燈。雨甘露於豐草。植栴
T2122_.53.0406c29: 檀於江湄。則如來之教。復崇於今日。玄波
T2122_.53.0407a01: 溢瀁。重蕩於代矣。文多不悉載。及聞安至
T2122_.53.0407a02: 止即往修造。既坐稱言。四海習鑿齒。安曰。
T2122_.53.0407a03: 彌天釋道安。時人以爲名答。安常注諸經恐
T2122_.53.0407a04: 不合理。乃誓曰。若所説不甚遠理願見瑞
T2122_.53.0407a05: 相。乃夢見梵道人頭白眉毛長。語安云。君
T2122_.53.0407a06: 所注經殊合道理。我不得入泥洹住在西域。
T2122_.53.0407a07: 當相助弘通。可時時設食。後十誦律至。遠
T2122_.53.0407a08: 公乃知。和上所夢賓頭盧也。於是立座飯之。
T2122_.53.0407a09: 處處成則安既徳爲物宗學兼三藏。所制僧
T2122_.53.0407a10: 尼軌範佛法憲章。條爲三例。一曰行香定座
T2122_.53.0407a11: 上經上講之法。二曰常日六時行道飮食唱
T2122_.53.0407a12: 時法。三曰布薩差使悔過等法。天下寺舍遂
T2122_.53.0407a13: 則而從之。安毎與弟子法遇等。於彌勒像
T2122_.53.0407a14: 前立誓願生兜率。後至秦建元二十一年正
T2122_.53.0407a15: 月二十七日。忽有異僧形甚庸陋。來寺寄宿。
T2122_.53.0407a16: 寺房既窄。處之講堂。時維那直殿。夜見此
T2122_.53.0407a17: 僧從窓隙出入。遽以白安。安驚起禮訊問其
T2122_.53.0407a18: 來意。答云。相爲而來。安曰。自惟罪深詎可
T2122_.53.0407a19: 度脱。彼答云。甚可度耳。然須臾浴聖僧情
T2122_.53.0407a20: 願必果。具示浴法。安請問來生所生之處。彼
T2122_.53.0407a21: 乃以手虚撥天之西北。即見雲開備都兜率。
T2122_.53.0407a22: 妙勝之報。爾夕大衆數十人悉皆同見。安後
T2122_.53.0407a23: 營浴具。見有非常小兒伴侶數十來入寺戲
T2122_.53.0407a24: 須臾就浴。果是聖應也。至其年二月八日。忽
T2122_.53.0407a25: 告衆曰。吾當去矣。是日齋畢無疾而卒。葬
T2122_.53.0407a26: 城内五級寺中。是歳晋太元十年也。年七
T2122_.53.0407a27: 十二。安未終之前。毎先聞羅什在西國思共
T2122_.53.0407a28: 講析。毎勸堅取之。什亦遠聞安風。謂是東
T2122_.53.0407a29: 方聖人。＊常遙而禮之。初安生而便左臂有
T2122_.53.0407b01: 一皮。廣寸許著臂將。可得上下之。唯不得出
T2122_.53.0407b02: 手。時人謂之爲印手菩薩。安既終。後十六
T2122_.53.0407b03: 年什公方至。什恨不相見悲恨無極。安既篤
T2122_.53.0407b04: 好經典志在宣法。所請外國沙門僧伽提婆
T2122_.53.0407b05: 曇摩難提及僧伽跋澄等。譯出衆經百餘萬
T2122_.53.0407b06: 言。常與沙門法和。詮定音字詳覈文旨。新
T2122_.53.0407b07: 出衆經於是獲正。孫綽爲名徳沙門論。目云。
T2122_.53.0407b08: 釋道安博物多通才經名理。又爲之賛曰
T2122_.53.0407b09: 物有廣贍。人固多宰。淵淵釋安。專能兼倍。
T2122_.53.0407b10: 飛聲汧隴。馳名淮海。形雖革化。猶若常在。
T2122_.53.0407b11: 有別記云。河北別有竺道安。與釋道安齊
T2122_.53.0407b12: 名。謂習鑿齒致書於竺道安。道安本隨師姓
T2122_.53.0407b13: 竺。後改爲釋。世見其二姓。因謂爲兩人謬矣

T2122_.53.0407b14:

右此二驗出
梁高僧傳

T2122_.53.0407b15: 宋尼釋慧玉。長安人也。行業勤修經戒通備。
T2122_.53.0407b16: 甞於長安薛尚書寺。見紅白光。十餘日中。至
T2122_.53.0407b17: 四月八日六重寺沙門來游此寺。於光處得
T2122_.53.0407b18: 彌勒金像。高一尺餘。慧玉後南渡樊郢住江
T2122_.53.0407b19: 陵靈收寺。元嘉十四年十月。夜見寺東樹。有
T2122_.53.0407b20: 紫光爛起暉映一林。以告同學妙光等。而悉
T2122_.53.0407b21: 弗之見也。二十餘日玉常見焉。後寺主釋法
T2122_.53.0407b22: 弘將於樹下營築禪基。仰首條間得金坐像。

T2122_.53.0407b23:

亦高尺許云

右此一驗
出冥祥記

T2122_.53.0407b24: 梁剡石城山有釋僧護。本會稽剡人也。少出
T2122_.53.0407b25: 家便剋意苦節。戒行嚴淨。後居剡石城山隱
T2122_.53.0407b26: 岳寺。寺北有青壁。直上數十餘丈。當中央
T2122_.53.0407b27: 有如佛焔光之形。上有叢樹曲幹垂蔭覆護
T2122_.53.0407b28: 毎經行至壁所。輒見光明煥炳聞絃管歌讃
T2122_.53.0407b29: 之聲。於是 &T016254;

鑪發誓。願博山鐫造十丈石佛。
T2122_.53.0407c01: 以敬擬彌勒千尺之容。使凡厥有縁同覩三
T2122_.53.0407c02: 會。以齊建武中。招結道俗初就彫剪。疏鑿
T2122_.53.0407c03: 逾年僅成面璞頃之護遘疾而亡。臨終誓
T2122_.53.0407c04: 曰。吾之所造本不期一生成辨。第二身中
T2122_.53.0407c05: 其願剋果。後有沙門僧淑。纂襲遺功。而資力
T2122_.53.0407c06: 莫由未獲成遂。至梁天監六年。有始豐令呉
T2122_.53.0407c07: 郡陸咸。罷邑還國。夜宿剡溪。値風雨晦冥
T2122_.53.0407c08: 咸皆危懼。假寐忽夢見三道人。來告云。若
T2122_.53.0407c09: 誠信堅正自然安隱。有建安殿下感患未瘳。
T2122_.53.0407c10: 若能治剡縣僧護所造石像得成就者。必獲
T2122_.53.0407c11: 平愈。冥理非虚宜相開發也。咸還都經年稍
T2122_.53.0407c12: 忘前夢。後出門乃見一僧云。聽講寄宿。自
T2122_.53.0407c13: 言去歳剡溪所囑。建安王事猶憶此不。咸當
T2122_.53.0407c14: 時懼然答云不憶。道人笑曰。宜更思之。仍
T2122_.53.0407c15: 即辭去。咸寤其非凡。乃倒屣諮訪。追及百
T2122_.53.0407c16: 歩忽然不見。咸豁爾意解。具憶前夢。乃剡溪
T2122_.53.0407c17: 所見第三僧也。咸即馳啓建安王。王即以上
T2122_.53.0407c18: 聞。勅遣僧祐律師專任像事。王乃深信益加
T2122_.53.0407c19: 喜踊充遍。抽捨金貝誓取成畢。初僧祐未至。
T2122_.53.0407c20: 一日寺僧慧逞夢見黒衣大神。翼從甚壯。立
T2122_.53.0407c21: 于龕所商略分數。至明旦初祐律師至。其神
T2122_.53.0407c22: 應若此。初僧護所創鑿龕過淺。乃鏟入五丈。
T2122_.53.0407c23: 更施頂髻。及身相剋成鎣磨將畢。夜中忽
T2122_.53.0407c24: 當萬字處色赤而隆起。今像胸萬字處。猶
T2122_.53.0407c25: 不施金薄而赤色存焉。像以天監十二年春
T2122_.53.0407c26: 就功。至十五年春竟。坐躯高五丈。立形十
T2122_.53.0407c27: 丈。龕前架三層臺。又造門閣殿堂。并立衆基
T2122_.53.0407c28: 業以充供養。其四遠士庶並提挾香華萬里
T2122_.53.0407c29: 來集。供施往還軌迹填委。自像成之後。建

T2122_.53.0408a01:

安王所苦消瘳。王後改封。今之南平是也

右
一

T2122_.53.0408a02:

驗出梁
高僧傳

T2122_.53.0408a03: 隋西京大禪定道場釋靈幹。俗姓李氏。金城
T2122_.53.0408a04: 狄道人也。志節恭勤常修淨業。依華嚴經作
T2122_.53.0408a05: 蓮華藏世界海觀及作彌勒天宮觀。至開皇
T2122_.53.0408a06: 十七年遇疾暴悶。唯心不冷未敢藏殯。後醒
T2122_.53.0408a07: 述云。初見兩人。手把文書戸前而立。曰官
T2122_.53.0408a08: 須見師。俛仰之間乃與倶往。状如乘空足無
T2122_.53.0408a09: 所渉。到一大園。七寶樹林端嚴如畫。二人送
T2122_.53.0408a10: 達便辭而退。幹獨入園東西極目。但見林地
T2122_.53.0408a11: 山池無非珍寶。焜煌亂目不得正視。樹下花
T2122_.53.0408a12: 座。或有人坐。或無坐者。忽聞人喚云。靈幹汝
T2122_.53.0408a13: 來此耶。尋聲就之乃慧遠法師也。禮訊問曰。
T2122_.53.0408a14: 此爲何所。答曰。是兜率陀天。吾與僧休同生
T2122_.53.0408a15: 於此。次吾南坐上者。是休法師也。遠與休形
T2122_.53.0408a16: 並非本身。頂戴天冠衣以朱紫。光煒絶世。
T2122_.53.0408a17: 但語聲似舊依然可識。又謂幹曰。汝與我諸
T2122_.53.0408a18: 弟子。後皆生此矣。因得覺悟。重増故業。端然
T2122_.53.0408a19: 觀行絶交人物。至大業三年。禪定初成。勅
T2122_.53.0408a20: 召爲道場上座。僧徒一盛匡救有叙。至於八
T2122_.53.0408a21: 年。於本房内所患漸重。將欲終卒。目精上
T2122_.53.0408a22: 視。不與人對。久之乃垂。顏如常日。沙門童眞
T2122_.53.0408a23: 問疾。因見是相。幹謂眞曰。向見青衣童子二
T2122_.53.0408a24: 人來召。相逐而去。至兜率天城外未得入宮。
T2122_.53.0408a25: 若翹足擧望。則見城中寶樹華蓋。若平立。即
T2122_.53.0408a26: 無所見也。傍侍疾者。向擧目者。是其相矣。
T2122_.53.0408a27: 眞曰。若即住彼大遂本願。幹曰。天樂非久終
T2122_.53.0408a28: 墜輪迴。華嚴藏海是所圖也。不久氣絶。須臾
T2122_.53.0408a29: 復童眞問。何所見耶。幹曰。見大水遍滿華

T2122_.53.0408b01:

如車輪。幹坐其上所願足矣。尋爾便卒

童眞
法師

T2122_.53.0408b02:

是隋曰西大禪定
寺主武徳初亡也

以大業八年正月二十九日卒

T2122_.53.0408b03: 於本寺。春秋七十有八
T2122_.53.0408b04: 唐西京淨影寺釋善冑。俗姓淮氏。瀛州人也。
T2122_.53.0408b05: 通敏易悟極閑談激。機辯爲心美譽聞徹。於
T2122_.53.0408b06: 仁壽末年。奉勅置塔。送舍利于梓州牛頭
T2122_.53.0408b07: 山華林寺。嚴輿將達感猪八頭。突到輿下
T2122_.53.0408b08: 從行至館。驅逐乃走還來如故。漸至城治。黒
T2122_.53.0408b09: 蜂四枚形甚壯偉隨輿旋繞數匝便去。既至
T2122_.53.0408b10: 州館。夜放大光明徹屋上。如火焔發。食頃方
T2122_.53.0408b11: 滅。又掘塔基入深丈餘。正當函處得古甆
T2122_.53.0408b12: 瓶。無蓋有水。清澄香美。乃用盛於函内。寺九
T2122_.53.0408b13: 層浮圖。從西南角。第二級放光上照相輪。如
T2122_.53.0408b14: 五石甕。黄赤如火。良久方隱。又堂内彌勒
T2122_.53.0408b15: 佛。亦放眉間紫光。并二菩薩亦放赤光。通
T2122_.53.0408b16: 照寺院。前後七度衆人同見。除不來者。武徳

T2122_.53.0408b17:

三年八月内終於本寺。春秋七十有一

右此
二驗

T2122_.53.0408b18:

出唐高
僧傳

◎

T2122_.53.0408b19: 法苑珠林卷第十六
T2122_.53.0408b20:
T2122_.53.0408b21:
T2122_.53.0408b22:
T2122_.53.0408b23: 法苑珠林卷第十七
T2122_.53.0408b24: 　＊西明寺沙門釋道世撰　
T2122_.53.0408b25: 敬佛篇第六之五
T2122_.53.0408b26: ◎敬法篇第七

T2122_.53.0408b27:

普賢驗

今入末法作觀者希
故經不録且述四驗

T2122_.53.0408b28: 宋路昭太后　宋沙門釋道温　宋沙門釋
T2122_.53.0408b29: 道璟　齊沙門釋普明
T2122_.53.0408c01: 宋路昭太后。大明四年。造普賢菩薩乘寶輿
T2122_.53.0408c02: 白象。安於中興禪房。因設講于寺。其年十
T2122_.53.0408c03: 月八日齋畢解坐。會僧二百人于時寺宇始
T2122_.53.0408c04: 構。帝甚留心。輦蹕臨幸旬必數四。僧徒勤
T2122_.53.0408c05: 整禁衞嚴肅。爾日僧名有定就席。久之忽有
T2122_.53.0408c06: 一僧豫于座次。風貌秀擧闔堂驚矚。齋主與
T2122_.53.0408c07: 語往還百餘言。忽不復見。列筵同覩識其神
T2122_.53.0408c08: 人矣
T2122_.53.0408c09: 宋大明年中。有寺統法師名道温。居在秣陵
T2122_.53.0408c10: 縣。既見皇太后。叡鑒沖明聖符幽洽。滌思淨
T2122_.53.0408c11: 場研襟至境。固以聲藻震中事靈梵表。迺創
T2122_.53.0408c12: 思鎔斲抽寫神華。模造普賢來儀盛像。寶
T2122_.53.0408c13: 傾宙珍妙盡天飾。所設講齋訖。今月八日嚫
T2122_.53.0408c14: 會有限名簿素定。引次就席數無盈減。轉
T2122_.53.0408c15: 經將半景及昆吾。忽覩異僧豫于座内。容止
T2122_.53.0408c16: 端嚴氣貌秀發。擧衆矚目莫有識者。齋主問
T2122_.53.0408c17: 曰。上人何名。答曰。名慧明。問住何寺。答云。
T2122_.53.0408c18: 來自天安。言對之間儵然不見。闔堂驚魂遍
T2122_.53.0408c19: 筵肅慮。以爲明祥所賁幽應攸闡。紫山可覿
T2122_.53.0408c20: 華臺不遠。蓋聞至誠所感還景移緯。澄心所
T2122_.53.0408c21: 殉發石開泉。況帝徳涵運皇功懋洽。仁洞乾
T2122_.53.0408c22: 遐理暢冥外。故上王盛士。剋表大明之朝。勸
T2122_.53.0408c23: 發妙身。躬見龍飛之室。意若曰陛下慧燭海
T2122_.53.0408c24: 縣明華日月。故以慧明爲人名。繼天興祚式
T2122_.53.0408c25: 垂無疆。故以天安爲寺稱神基彌遠道政方
T2122_.53.0408c26: 凝。九服識泰萬彙齊悦。謹列言屬縣以詮
T2122_.53.0408c27: 天休
T2122_.53.0408c28: 宋沙門釋道璟。扶風好畤人也。本姓馬氏。
T2122_.53.0408c29: 學業淳粹弱齡有聲。元嘉二年九月在雒陽

Footnote:

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