SAT DB

T2122_.53.0422a01: 唐邢州司馬柳儉。隋大業十年任岐州岐陽
T2122_.53.0422a02: 宮監。至義寧元年。爲李密來抂被牽引。在大
T2122_.53.0422a03: 理寺禁。儉常誦金剛般若經。下有兩紙未遍。
T2122_.53.0422a04: 于時不覺眠。夢見一婆羅門僧。報云。檀越
T2122_.53.0422a05: 宜早誦經遍。即應得出。儉時忽寤。勤誦不懈。
T2122_.53.0422a06: 便經二日。至日午時忽有勅喚。令儉釋禁。將
T2122_.53.0422a07: 向朝堂奉勅放免。又儉別時夜靜房外誦經。
T2122_.53.0422a08: 至於三更忽然聞有異香。儉尋香及問家人。
T2122_.53.0422a09: 處處求香來處不得。然常誦念晝夜無廢。至
T2122_.53.0422a10: 於終日計得五千餘遍
T2122_.53.0422a11: 唐遂州人趙文信。至貞觀元年暴死。三日後
T2122_.53.0422a12: 還得蘇。即自説云。初死之日。被人遮擁驅逐
T2122_.53.0422a13: 將行。同伴十人。並共相隨至閻羅王所。其中
T2122_.53.0422a14: 見有一僧。王先喚師。問云。師一生已來修
T2122_.53.0422a15: 何功徳。師答云。貧道從生已來唯誦金剛般
T2122_.53.0422a16: 若。王聞此語。忽即驚起合掌讃言。善哉善哉。
T2122_.53.0422a17: 師審誦般若。當得昇天出世。何因錯來至此。
T2122_.53.0422a18: 王言未訖。忽有天衣來下引師上天去。王後
T2122_.53.0422a19: 喚遂州人前。汝從生已來修何功徳。其人報
T2122_.53.0422a20: 王言。臣一生已來不修佛經。唯好庾信文章
T2122_.53.0422a21: 集録。王言。其庾信者是大罪人。現此受苦。
T2122_.53.0422a22: 汝見庾信頗曾識不。其人報云。雖讀渠文章
T2122_.53.0422a23: 然不識其人。王即遣人引出庾信令示其人。
T2122_.53.0422a24: 乃見一龜。身一頭多。龜去少時現一人來。口
T2122_.53.0422a25: 云。我是庾信。爲生時好作文章。妄引佛經雜
T2122_.53.0422a26: 糅俗書誹謗佛法。謂言不及孔老之教。今受
T2122_.53.0422a27: 罪報龜身苦也。此人活已。具向親説。遂州
T2122_.53.0422a28: 之地人多好獵採捕蟲魚。遠近聞見者。共相
T2122_.53.0422a29: 鑒誡永斷殺業。各發誠心受持般若。迄今不
T2122_.53.0422b01: 絶
T2122_.53.0422b02: 唐貞觀元年。蓬州儀龍縣丞劉弼。前任江南
T2122_.53.0422b03: 縣尉時。忽有一鳥於弼房前樹上鳴。土人
T2122_.53.0422b04: 云。是惡鳥不祥之聲。家逢此鳥殺之不疑。
T2122_.53.0422b05: 劉弼聞懼。思念欲修功徳禳之。不知何福爲
T2122_.53.0422b06: 勝。夜夢一僧遍讃金剛般若經令讀誦百遍。
T2122_.53.0422b07: 依命即讀。滿至百遍。忽有大風從東北而來。
T2122_.53.0422b08: 拔此鳥樹隔舍遙擲巷裏。其拔處坑。縱廣一
T2122_.53.0422b09: 丈五尺。過後看其風來處。小枝大草並隨風
T2122_.53.0422b10: 迴靡。風止還起如故。知經力不可思議
T2122_.53.0422b11: 唐雒陽賈道羨。博識多聞尤好内典。貞觀五
T2122_.53.0422b12: 年爲青州司戸參軍事。爲公館隘窄無處置
T2122_.53.0422b13: 經。乃以繩繋書案兩脚。仰懸屋上。置内經六
T2122_.53.0422b14: 十卷。坐臥其下習讀忘倦。日久繩爛。一頭
T2122_.53.0422b15: 遂絶。案仍儼然不落。亦不傾動。如此良久人
T2122_.53.0422b16: 始接取。道羨子爲隰州司戸。説之云爾
T2122_.53.0422b17: 唐呉郡陸懷素家。貞觀二十年失火屋宇總
T2122_.53.0422b18: 焚。爰及精廬並從煙滅。有一函金剛般若波
T2122_.53.0422b19: 羅蜜經獨存。經函及褾軸並盡。唯有經字竟
T2122_.53.0422b20: 不被燒。爾時人聞者莫不驚歎。懷素即高陽
T2122_.53.0422b21: 許仁則前妻之兄。仁則當時目覩。於後具

T2122_.53.0422b22:

自言之

右七驗出
冥報記

T2122_.53.0422b23: 唐前大理司直河内司馬喬卿。天性純謹有
T2122_.53.0422b24: 志行。到永徽中爲楊州戸曹。丁母憂居喪毀
T2122_.53.0422b25: 瘠。刺心上血寫金剛般若經一卷。未幾於廬
T2122_.53.0422b26: 上生芝草二莖。經九日長尺有八寸。緑莖朱
T2122_.53.0422b27: 蓋日瀝汁一升。傍人食之味甘如蜜。去而復
T2122_.53.0422b28: 生。如此數四。喬卿同僚數人。並向餘令陳
T2122_.53.0422b29: 説。天下士人多共知之
T2122_.53.0422c01: 顯慶中。平州有人。姓孫名壽。於海濱游獵。見
T2122_.53.0422c02: 野火焔熾草木蕩盡。唯有一叢茂草獨不焚
T2122_.53.0422c03: 燎。疑此草中有獸。遂以火燒之。竟不能著。壽
T2122_.53.0422c04: 甚怪之。遂人草間尋覓。乃見一函金剛般若
T2122_.53.0422c05: 經。其傍又見一死僧。顏色不變。火不延燎。
T2122_.53.0422c06: 蓋由此也。信知經像非凡所測。孫壽親自説
T2122_.53.0422c07: 之
T2122_.53.0422c08: 唐隴西李虔觀。今居鄭州。至顯慶五年丁父
T2122_.53.0422c09: 憂。乃刺血寫金剛般若經及般若心經各一
T2122_.53.0422c10: 卷隨願往生經一卷。出外將入。即一浴身。後
T2122_.53.0422c11: 忽聞院中有異香非常郁烈。隣側並就觀之
T2122_.53.0422c12: 無不稱歎。中山郎餘令。曾過鄭州見彼親友。
T2122_.53.0422c13: 具陳説之
T2122_.53.0422c14: 唐曹州濟陰縣西二十里村中有精舍。至龍
T2122_.53.0422c15: 朔二年冬十月。野火暴起非常熾盛。及至精
T2122_.53.0422c16: 舍踰越而過焉。比僧房草舍焚燎總盡。唯金
T2122_.53.0422c17: 剛般若經一卷儼然如舊。曹州參軍事席文

T2122_.53.0422c18:

禮説之

右四驗出
冥報拾遺

T2122_.53.0422c19: 法苑珠林卷第十八
T2122_.53.0422c20:
T2122_.53.0422c21:
T2122_.53.0422c22:
T2122_.53.0422c23: 法苑珠林卷第十九
T2122_.53.0422c24: 　西明寺沙門釋道世撰　

T2122_.53.0422c25:

敬僧篇第八

此有
四部

T2122_.53.0422c26: 述意部　引證部　敬益部　違損部
T2122_.53.0422c27: 述意部第一
T2122_.53.0422c28: 夫論僧寶者。謂禁戒守眞威儀出俗。圖方外
T2122_.53.0422c29: 以發心。棄世間而立法。官榮無以動其意。親
T2122_.53.0423a01: 屬莫能累其想。弘道以報四恩。育徳以資三
T2122_.53.0423a02: 有。高越人天重逾金玉。稱爲僧也。是知僧寶
T2122_.53.0423a03: 利益不可稱紀。故經曰。縱有持戒破戒若長
T2122_.53.0423a04: 若幼。皆須深敬不得輕慢。若違斯旨交獲重
T2122_.53.0423a05: 罪。若待太公爲卿相。則千載無太公。要得羅
T2122_.53.0423a06: 什爲師訓。則萬代無羅什。何得見一僧行過
T2122_.53.0423a07: 上累佛宗。見一人戒虧便輕上法。止可以道
T2122_.53.0423a08: 廢人。以人不弘道也。不可以人廢道。以道
T2122_.53.0423a09: 是人師也。故釋迦佛等。是眞佛寶。金口所説
T2122_.53.0423a10: 理行教果。是眞法寶。得果沙門。是眞僧寶。致
T2122_.53.0423a11: 令一瞻一禮萬累氷消。一讃一稱千災霧卷。
T2122_.53.0423a12: 自惟薄福不逢正化。頼蒙遺迹幸承餘蔭。金
T2122_.53.0423a13: 檀銅素漆紵丹青。圖像聖容名爲佛寶。紙絹
T2122_.53.0423a14: 竹帛書寫玄言。名爲法寶。 &T061269;

髮染衣執持應
T2122_.53.0423a15: 器。名爲僧寶。此之三種體相雖假。用表眞容。
T2122_.53.0423a16: 敬之永絶長流。篾之常招苦報。如木非親母。
T2122_.53.0423a17: 禮則響逸千齡。凡非聖僧。敬則光逾萬代。是
T2122_.53.0423a18: 知斯風已扇遐邇共遵。冥資含識神功罔測。
T2122_.53.0423a19: 儻有所虧獲罪彌大。既許出家理宜革俗。如
T2122_.53.0423a20: 宋朝無識初信邪惑駭動物情道俗驚怪。後
T2122_.53.0423a21: 悟鍾釁還申禮敬。宋室則荊蠻齷齪江漢崎
T2122_.53.0423a22: 嶇。詎得反比大國金輪聖御。且如禮云。介者
T2122_.53.0423a23: 不拜。爲失豈同。去俗之人身被忍鎧。握節
T2122_.53.0423a24: 白衣理所不可。三寶既同義須齊敬。不得偏
T2122_.53.0423a25: 遵佛法頓棄僧尼。故法不自弘弘之在人。人
T2122_.53.0423a26: 能弘道故須齊敬也
T2122_.53.0423a27: 引證部第二
T2122_.53.0423a28: 如梵網經云。出家人法不合禮拜國王父母
T2122_.53.0423a29: 六親。亦不敬事鬼神。又涅槃經云。出家人不
T2122_.53.0423b01: 禮敬在家人
T2122_.53.0423b02: 又四分律云。佛令諸比丘長幼相次禮拜。不
T2122_.53.0423b03: 應禮拜一切白衣
T2122_.53.0423b04: 又佛本行經云。輸頭檀王與諸眷屬百官。次
T2122_.53.0423b05: 第禮佛已。佛言。王今可禮優波離比丘等諸
T2122_.53.0423b06: 比丘。王聞佛教即從座起。頂禮五百比丘諸
T2122_.53.0423b07: 出家者。次第而禮
T2122_.53.0423b08: 又薩遮尼乾經云。若謗聲聞辟支佛法及大

T2122_.53.0423b09:

乘法。毀呰留難者犯根本罪

令僧依大小乘經不
拜君親是奉佛教今

T2122_.53.0423b10:

乃令禮反違佛教使拜跪俗人
即不信佛語故犯根本罪也

T2122_.53.0423b11: 又順正理論云。諸天神衆不敢希求受五戒
T2122_.53.0423b12: 者禮。如國君主。亦不求比丘禮拜以懼損功
T2122_.53.0423b13: 徳及壽命故
T2122_.53.0423b14: 又涅槃經云。佛告迦葉。若有建立護持正法。
T2122_.53.0423b15: 如是之人應從啓請。當捨身命而供養之。如
T2122_.53.0423b16: 我於是大乘經説
T2122_.53.0423b17:     有知法者若老若少故應供養
T2122_.53.0423b18:     恭敬禮拜猶如事火婆羅門等
T2122_.53.0423b19:     有知法者若老若少故應供養
T2122_.53.0423b20:     恭敬禮拜亦如諸天奉事帝釋
T2122_.53.0423b21: 迦葉白佛言。若有長宿護持禁戒。從年少邊
T2122_.53.0423b22: 諮受未聞。云何是人當禮敬不。若當禮敬。是
T2122_.53.0423b23: 則不名爲持戒也。若是年少護持禁戒。從諸
T2122_.53.0423b24: 宿舊破戒人邊諮受未聞。復應禮不。若出家
T2122_.53.0423b25: 人從在家人諮受未聞。復當禮不。然出家
T2122_.53.0423b26: 人不應禮敬在家人也。然佛法中年少幻小。
T2122_.53.0423b27: 應當恭敬耆舊長宿。以是長宿先受具戒成
T2122_.53.0423b28: 就威儀。是故應當恭敬供養
T2122_.53.0423b29: 又中阿含經云。云何知人勝所謂比丘知有
T2122_.53.0423c01: 二種人。有信有不信。若信者勝。不信者爲不
T2122_.53.0423c02: 如也。謂信人復有二種。有數往見比丘。有
T2122_.53.0423c03: 不數往見比丘。若數往見比丘者勝。不數往
T2122_.53.0423c04: 見比丘者爲不如也。謂數往見比丘人復有
T2122_.53.0423c05: 二種。有禮敬比丘。有不禮敬比丘。若禮敬比
T2122_.53.0423c06: 丘者勝。不禮敬比丘者爲不如也。謂禮敬比
T2122_.53.0423c07: 丘人復有二種。有問經。有不問經。若問經
T2122_.53.0423c08: 者勝。不問經者爲不如也。又舊雜譬喩經云。
T2122_.53.0423c09: 昔有國王出游。毎見沙門輒下車禮。道人言。
T2122_.53.0423c10: 大王止不得下車。王言。我上不下。所以言上
T2122_.53.0423c11: 不下者。今我爲道人作禮。壽終已後當生天
T2122_.53.0423c12: 上。是故言上不下也
T2122_.53.0423c13: 又善見律云。輸頭檀那王禮佛已白佛言。我
T2122_.53.0423c14: 今三度禮如來足。一佛初生時。阿夷相曰。若
T2122_.53.0423c15: 在家者應作轉輪聖王。若出家學道必得成
T2122_.53.0423c16: 佛。是時地爲震動。我見神力。即爲作禮。第二
T2122_.53.0423c17: 我出游戲有耕田人。菩薩在閻浮樹下。日時
T2122_.53.0423c18: 已晡。樹影停住不移覆菩薩身。我見神力。即
T2122_.53.0423c19: 爲作禮。第三今迎佛至國。佛升虚作十八
T2122_.53.0423c20: 變。如伏外道。神力無異。即爲作禮
T2122_.53.0423c21: 又中阿含經云。爾時世尊告諸比丘。過去世
T2122_.53.0423c22: 時釋提桓因欲入園觀。時勅御者令嚴駕千
T2122_.53.0423c23: 馬之車。嚴駕以竟。唯王知時。天帝釋即下
T2122_.53.0423c24: 常勝殿。東向合掌禮佛。爾時御者見則心驚
T2122_.53.0423c25: 毛豎馬鞭落地。帝釋見已即説偈言
T2122_.53.0423c26:     鬼汝何憂怖馬鞭落於地
T2122_.53.0423c27: 御者説偈白帝釋言
T2122_.53.0423c28:     見王天帝釋爲舍脂之夫
T2122_.53.0423c29:     所以生恐怖馬鞭落地者
T2122_.53.0424a01:     常見天帝釋一切諸大地
T2122_.53.0424a02:     人天大小王及四護世主
T2122_.53.0424a03:     三十三天衆悉皆恭敬禮
T2122_.53.0424a04:     何處更有尊尊於帝釋者
T2122_.53.0424a05:     而今正東向合掌修敬禮
T2122_.53.0424a06: 爾時帝釋説偈答言
T2122_.53.0424a07:     我實於一切世間大小王
T2122_.53.0424a08:     及四護世王三十三天衆
T2122_.53.0424a09:     最爲其尊主故悉來恭敬
T2122_.53.0424a10:     而復有世間隨順等正覺
T2122_.53.0424a11:     名號滿大師故我稽首禮
T2122_.53.0424a12: 御者復白言
T2122_.53.0424a13:     是必世間勝故使天王釋
T2122_.53.0424a14:     恭敬而合掌東向稽首禮
T2122_.53.0424a15:     我今亦當禮天王所禮者
T2122_.53.0424a16: 佛告諸比丘彼天帝釋爲自在王。尚恭敬佛
T2122_.53.0424a17: 法等。比丘出家學道。亦應如是恭敬於佛。
T2122_.53.0424a18: 彼天帝釋舍脂之夫敬禮法僧。亦復讃歎禮
T2122_.53.0424a19: 法僧者。汝等已能正信出家學道。亦當復
T2122_.53.0424a20: 讃歎禮法僧者
T2122_.53.0424a21: 爾時帝釋從常勝殿來下。周向諸方合掌恭
T2122_.53.0424a22: 敬。時御者見天帝釋從殿來下住於中庭周
T2122_.53.0424a23: 向諸方合掌恭敬。見已驚怖馬鞭復落地。而
T2122_.53.0424a24: 説偈言
T2122_.53.0424a25:     何故憍尸迦故重於非家
T2122_.53.0424a26:     爲我説其義飢渇願欲聞
T2122_.53.0424a27: 時天帝釋説偈答曰
T2122_.53.0424a28:     我正恭敬彼能出非家者
T2122_.53.0424a29:     自在游諸方不計其行止
T2122_.53.0424b01:     城邑國土色不能累其心
T2122_.53.0424b02:     不畜資生具一往無欲定
T2122_.53.0424b03:     往則無所求唯無爲爲樂
T2122_.53.0424b04:     言則定善言不言則寂定
T2122_.53.0424b05:     諸天阿脩羅各各共相違
T2122_.53.0424b06:     人間自共諍相違亦如是
T2122_.53.0424b07:     唯有出家者於諸諍無諍
T2122_.53.0424b08:     於一切衆生放捨於刀杖
T2122_.53.0424b09:     於財離財色不醉亦不荒
T2122_.53.0424b10:     遠離一切惡是故敬禮彼
T2122_.53.0424b11: 是時御者復説偈言
T2122_.53.0424b12:     天王之所敬是必世間勝
T2122_.53.0424b13:     故我從今日當禮出家人
T2122_.53.0424b14: 又普達王經云。時有夫延國王。號名普達。典
T2122_.53.0424b15: 領諸國四方貢獻。王身奉佛法未甞偏枉。常
T2122_.53.0424b16: 有慈心愍傷愚民不知三尊。毎當齋戒輒登
T2122_.53.0424b17: 高觀燒香。還頭著地稽首爲禮。國中臣民怪
T2122_.53.0424b18: 王如此。自共議言。王處萬民之尊遠近敬伏。
T2122_.53.0424b19: 發言人從。有何情欲毀辱威儀頭面著地。群
T2122_.53.0424b20: 臣數數共議欲諫不敢。王勅臣下使嚴駕。當
T2122_.53.0424b21: 行王即與吏民數千人始出宮。未遠忽見一
T2122_.53.0424b22: 道人。王便下車却蓋住其群從。頭面著地爲
T2122_.53.0424b23: 道人作禮。尋從而還施設飮食。遂不成行。群
T2122_.53.0424b24: 臣於是乃諫言。大王至尊。何宜於道路爲此
T2122_.53.0424b25: 乞丐道人頭面著地。天下尊貴唯有頭面。加
T2122_.53.0424b26: 爲國主不與他同。王便勅臣下令求死人頭
T2122_.53.0424b27: 及牛馬猪羊頭。臣下即遍行求索。歴日乃得。
T2122_.53.0424b28: 還白王言。前被教求死人頭及六畜頭。今悉
T2122_.53.0424b29: 已得。王言。於市賣之。臣下即使人賣之。牛馬
T2122_.53.0424c01: 猪羊頭等皆售。但人頭未售。王言。賤貴賣之。
T2122_.53.0424c02: 趣使其售。如其不售便以丐人。如是歴日
T2122_.53.0424c03: 賣既不售。丐人又不取者。頭皆膖脹臭處不
T2122_.53.0424c04: 可近之。王便大怒語臣下言。卿曹前諫言。人
T2122_.53.0424c05: 頭最貴。不可毀辱頭面著地禮道人。令使
T2122_.53.0424c06: 賣六畜頭皆售。人頭何故丐人無取者。王即
T2122_.53.0424c07: 勅臣下嚴駕。當出到城外曠野澤中。王有所
T2122_.53.0424c08: 問群臣人民莫不振悚。王即告群臣言。卿寧
T2122_.53.0424c09: 識吾先王時有小兒常執持蓋者不。臣下對
T2122_.53.0424c10: 曰。實識有之。王言。今此小兒何所在。對曰。
T2122_.53.0424c11: 亡已久遠乃歴十七年。王言。此兒爲人善惡
T2122_.53.0424c12: 何如。對言。臣等常覩其承事先王。齋戒恭肅
T2122_.53.0424c13: 誠信自守。非法不言。王告諸臣。今若見此兒
T2122_.53.0424c14: 在時所著衣服。寧識之不。諸臣對曰。雖自久
T2122_.53.0424c15: 遠臣故識之。王顧使從。急還内藏取前亡兒
T2122_.53.0424c16: 衣來。須臾衣至。曰此是不。對曰。實是其衣。
T2122_.53.0424c17: 王曰。今儻見兒身爲識之不。臣下皆默然良
T2122_.53.0424c18: 久。臣自弊闇卒覩不別。王始欲説本。前見
T2122_.53.0424c19: 道人來到王所。王大歡喜。起頭面著地爲道
T2122_.53.0424c20: 人作禮。臣下莫不歡喜。道人就座。王叉手具
T2122_.53.0424c21: 白前縁。今故嚴出欲示本末。願爲此國臣民
T2122_.53.0424c22: 開導愚癡令知眞法。道人即爲臣下説王本
T2122_.53.0424c23: 變。欲知王者。本是先王持蓋小兒。常隨先王
T2122_.53.0424c24: 齋戒一日不犯。其後過世魂神還生爲王作
T2122_.53.0424c25: 子。今致尊貴皆由宿行。臣下大小莫不僉
T2122_.53.0424c26: 然。曰吾等幸遇得覩道人。願遂哀愍。乞爲弟
T2122_.53.0424c27: 子。道人告言。我師號曰佛。身具足相好。獨歩
T2122_.53.0424c28: 三界教授不虚。佛今去此乃六千里。須臾語
T2122_.53.0424c29: 頃。道人飛到舍衞國。具以啓佛。彼國人民甚
T2122_.53.0425a01: 可愍傷。今皆誠心願欲見佛。唯垂大慈開示
T2122_.53.0425a02: 眞道。佛便許可。明日到夫延國。佛爲王及臣
T2122_.53.0425a03: 民等説法云。欲知普達王及道人本末不。阿
T2122_.53.0425a04: 難言。願聞其事。佛言。乃昔摩訶文佛時。王爲
T2122_.53.0425a05: 大姓家子。其父供養三尊。父命子傳香。時有
T2122_.53.0425a06: 一侍使。意中輕之不與其香。罪福響應故獲
T2122_.53.0425a07: 其殃。雖暫爲驅使奉法不妄。今得爲王。道
T2122_.53.0425a08: 人本是侍使。時不得香人。雖不得香其意無
T2122_.53.0425a09: 恨。即立誓言。若我得道當度此人。福願果合
T2122_.53.0425a10: 今來度王并及人民。王聞佛説其本末。意解
T2122_.53.0425a11: 即得須陀洹。國中人民聞經。皆受五戒十善
T2122_.53.0425a12: 以爲常法
T2122_.53.0425a13: 又阿育王經云。昔阿恕伽王。見一七歳沙彌
T2122_.53.0425a14: 將至屏處而爲作禮。語沙彌言。莫向人道我
T2122_.53.0425a15: 禮汝。時沙彌前有一澡瓶。沙彌即入其中。從
T2122_.53.0425a16: 澡瓶中復還來出而語言。王愼莫向人道沙
T2122_.53.0425a17: 彌入澡瓶中復還來出。王即語沙彌言。我當
T2122_.53.0425a18: 現向人説不復得隱。是以諸經皆云。沙彌雖
T2122_.53.0425a19: 小亦不可輕。王子雖小亦不可輕。龍子雖小
T2122_.53.0425a20: 亦不可輕。沙彌雖小能度人。王子雖小能殺
T2122_.53.0425a21: 人。龍子雖小能興雲。由興雲故致雨雷電霹
T2122_.53.0425a22: 靂。感其所小而不可輕也
T2122_.53.0425a23: 又付法藏經云。昔佛涅槃一百年後有阿育
T2122_.53.0425a24: 王。信敬三寶常作般遮于瑟大會。王至會日
T2122_.53.0425a25: 香湯洗浴著新淨衣。上高樓上四方頂禮。遙
T2122_.53.0425a26: 請衆僧。聖衆飛來凡二十萬。王之信心深遠
T2122_.53.0425a27: 難量。見諸沙門若長若幼若凡若聖。皆迎問
T2122_.53.0425a28: 訊恭敬禮拜。時有一臣。名曰夜奢。邪見熾
T2122_.53.0425a29: 盛無信敬心。見王禮拜而作是言。王甚無智。
T2122_.53.0425b01: 自屈貴徳禮拜童幼。王聞是已便勅諸臣。各
T2122_.53.0425b02: 遣推覓自死百獸。人仰一頭。唯使夜奢獨求
T2122_.53.0425b03: 人首。得已各勅詣市賣之。餘頭悉售。夜奢人
T2122_.53.0425b04: 頭見者惡賤。都無買者。數日欲臭。衆人見
T2122_.53.0425b05: 已咸共罵辱。而語之言。汝今非是旃陀羅人
T2122_.53.0425b06: 夜叉羅刹。云何乃捉死人頭賣。夜奢爾時被
T2122_.53.0425b07: 罵辱已。來詣王所而白王言。臣賣人頭反被
T2122_.53.0425b08: 罵辱。尚無欲見。況有買者。王復語言。若無買
T2122_.53.0425b09: 者但當虚與。夜奢奉教重齎入市唱告衆人。
T2122_.53.0425b10: 無錢買者今當虚與。市人聞已重加罵辱無
T2122_.53.0425b11: 肯取者。夜奢慚愧。還至王所合掌白王。此頭
T2122_.53.0425b12: 難售。虚與不取反被罵辱。況有買者。王問夜
T2122_.53.0425b13: 奢。何物最貴。夜奢答王。人最爲貴。王言。若
T2122_.53.0425b14: 貴何故不售。夜奢答王。人生雖貴死則卑賤。
T2122_.53.0425b15: 王問夜奢。吾頭若死同此賤不。夜奢惶懼怖
T2122_.53.0425b16: 不敢對。王即語言。施汝無畏。汝當實答。夜
T2122_.53.0425b17: 奢惶怖俛仰答王。王頭若死亦同此賤。王語
T2122_.53.0425b18: 夜奢。吾頭若死同此賤者。汝何怪我禮敬衆
T2122_.53.0425b19: 僧。卿若是吾眞善知識。宜應勸我以危脆頭
T2122_.53.0425b20: 易堅固頭如何今日止吾禮拜。夜奢爾時聞
T2122_.53.0425b21: 王此語方自悔責。改邪從正歸敬三寶。以
T2122_.53.0425b22: 是因縁衆生聞者。若見三寶應當至心恭敬
T2122_.53.0425b23: 禮拜
T2122_.53.0425b24: 又四分律云。賓頭盧羅漢。本是優填王臣。由
T2122_.53.0425b25: 精勤苦行。王放出家得阿羅漢果。王後毎出
T2122_.53.0425b26: 城參禮。寺去城二十里。諸佞臣見賓頭不
T2122_.53.0425b27: 起迎王。惡心諫王。王於後取佞臣諫危欲殺
T2122_.53.0425b28: 之。賓頭盧見王後來入門。便下床七歩迎之。
T2122_.53.0425b29: 王怒曰。大徳由來難動。今避席迎何耶。答
T2122_.53.0425c01: 曰。王前有好心來故不起迎。今懷惡心來。若
T2122_.53.0425c02: 不起迎恐當見殺。王歎曰。善哉。弟子愚戇
T2122_.53.0425c03: 妄受佞言。不識凡聖。王請悔過雖免地獄。然
T2122_.53.0425c04: 賓頭盧記王。由僧起迎故却後七日必失王
T2122_.53.0425c05: 位。恰如依記。被他隣國興兵來捉。經十二年

T2122_.53.0425c06:

鎖脚囚禁

自外
云云

T2122_.53.0425c07: 述曰。以是義故特須敬愼。不得自高恐損來
T2122_.53.0425c08: 報。比見俗人微受官位不生信心。妄起高慢
T2122_.53.0425c09: 呵罵僧尼。種種毀辱。或立廳前身處高床遣
T2122_.53.0425c10: 人拖牽非理耻撻。敗善増惡無過此等。雖犯
T2122_.53.0425c11: 王法亦須以理。外法雖行内須省愧。道俗同
T2122_.53.0425c12: 凡居住三界。未得入聖已來誰之無過。然出
T2122_.53.0425c13: 家之人。雖内無實行。交現 &T061269;

髮身被法服。
T2122_.53.0425c14: 覩相生善見者生恭敬。破戒僧尼亦能昇座
T2122_.53.0425c15: 種種説法利益群生。前人聞見修持六度。展
T2122_.53.0425c16: 轉相化。因修善行。未來生處。近得人天。遠成
T2122_.53.0425c17: 聖果。得此聖已復更展轉利益無窮。譬如一
T2122_.53.0425c18: 燈然百千燈明終不盡。量此無盡之法。皆由
T2122_.53.0425c19: 前破戒僧尼説法化功得斯大利。既有此益
T2122_.53.0425c20: 各須自愼。縱欺得百千萬出家之人。未能現
T2122_.53.0425c21: 獲一毫之益。唯加惡名流布四海。未來生處
T2122_.53.0425c22: 歴劫受殃。故經曰。一念之惡能開五不善門。
T2122_.53.0425c23: 如後述之
T2122_.53.0425c24: 又雜寶藏經云。月氏國王。名旃檀罽尼吒。聞
T2122_.53.0425c25: 罽賓國尊者阿羅漢。字祇夜多。有大名稱。思
T2122_.53.0425c26: 欲相見。即與諸臣往造彼國。於其中路心竊
T2122_.53.0425c27: 生念言。我今爲王。王於天下一切人民靡不
T2122_.53.0425c28: 敬伏。自非有徳何能任我供養。作是念已遂
T2122_.53.0425c29: 便前進。彼國有人告尊者言。月氏王與諸群
T2122_.53.0426a01: 臣從遠來相見。唯願整其衣服共相待接。
T2122_.53.0426a02: 尊者答言。我聞佛語。出家之人道尊俗表。
T2122_.53.0426a03: 唯徳是務。豈以服飾出迎接乎。遂便靜默端
T2122_.53.0426a04: 坐不出。於是月氏王至其住處。見尊者祇夜
T2122_.53.0426a05: 多。覩其威徳倍生敬信。即前稽首却住一面。
T2122_.53.0426a06: 時尊者欲睡。月氏國王不覺前進授唾器。時
T2122_.53.0426a07: 尊者即語王言。貧道今者未堪爲王作福田
T2122_.53.0426a08: 也。胡爲躬自枉屈神駕。時月氏王深生慚愧。
T2122_.53.0426a09: 我向者竊生微念已知我心。自非神徳何
T2122_.53.0426a10: 能爾也。即便爲王略説教法。王來時道好。
T2122_.53.0426a11: 去如來時。王聞教已即便還國。至其中路群
T2122_.53.0426a12: 臣怨言。我等遠從大王往至彼國。竟無所聞
T2122_.53.0426a13: 然空還國。時王報言。向尊者爲我説法。來
T2122_.53.0426a14: 時道好。去如來時。卿等不解此耶。以我往
T2122_.53.0426a15: 昔持戒布施修造功徳以殖王種。今享斯位。
T2122_.53.0426a16: 復修積善。當來之世必重受福。故誡我言。王
T2122_.53.0426a17: 來時道好去如來時。群臣聞已稽首謝言。臣
T2122_.53.0426a18: 等下愚竊生妄解。大王神徳妙契玄旨。積徳
T2122_.53.0426a19: 所種故享斯位。群臣歡喜言已而退
T2122_.53.0426a20: 又十誦律云。爾時世尊説本生因縁語諸比
T2122_.53.0426a21: 丘。過去世時。近雪山下有三禽獸共住。一鵽
T2122_.53.0426a22: 鳥。二獼猴。三象。是三禽獸初互相輕慢無恭
T2122_.53.0426a23: 敬行。同作是念。我等何爲不相恭敬。若前
T2122_.53.0426a24: 生者應供養尊重教化我等。爾時鵽鳥獼猴
T2122_.53.0426a25: 問象言。汝念過去何事。時是處有大蓽茇
T2122_.53.0426a26: 樹。象言。我小時行此樹在我腹下過。象鵽
T2122_.53.0426a27: 問獼猴言。汝憶何事。答言。我憶小時。坐地捉
T2122_.53.0426a28: 此樹頭按令到地。象語獼猴。汝年大我。我
T2122_.53.0426a29: 當敬汝爲我説法。象獼猴問鵽鳥言。汝憶何
T2122_.53.0426b01: 事。答言。彼有大蓽＊茇樹。我噉其子。於此大
T2122_.53.0426b02: 便。乃生斯樹。長大如是。是我所憶。獼猴語
T2122_.53.0426b03: 鵽。汝年大我。我當供養汝。汝當爲我説法。爾
T2122_.53.0426b04: 時象恭敬獼猴。從聽受法。爲餘象説。獼猴
T2122_.53.0426b05: 恭敬鵽鳥。從聽受法。爲餘獼猴説法。鵽鳥

T2122_.53.0426b06:

爲餘鵽鳥説法

依四分律鳥騎猴上猴乘
象上處處遊行化説法

此三禽

T2122_.53.0426b07: 獸先喜殺盜婬妄語。後相誡止。即捨此過命
T2122_.53.0426b08: 終皆生天上。爾時世人見獸廣行善法不侵
T2122_.53.0426b09: 人穀。各自相誡云。畜生尚能恭敬。何況我
T2122_.53.0426b10: 等。爾時世人皆相恭敬奉行五戒。命終之後
T2122_.53.0426b11: 皆得生天。佛語比丘。爾時鵽者則我身是。獼
T2122_.53.0426b12: 猴者舍利弗是。象者目連是。佛言。畜生無
T2122_.53.0426b13: 知。尚相恭敬自利利他。何況汝等。以信出家
T2122_.53.0426b14: 不相尊敬。爾時世尊即説偈言
T2122_.53.0426b15:     若人不敬佛及佛弟子衆
T2122_.53.0426b16:     現世人訶罵後世墮惡道
T2122_.53.0426b17:     若人知敬佛及佛弟子衆
T2122_.53.0426b18:     現世人讃歎後世生天上
T2122_.53.0426b19: 佛種種因縁讃歎恭敬法已。語諸比丘。從今
T2122_.53.0426b20: 先受大戒。乃至大須臾時。是人應先坐先受
T2122_.53.0426b21: 水先受飮食
T2122_.53.0426b22: 敬益部第三
T2122_.53.0426b23: 如寶性論云。三寶有六義。故須敬也。一者希
T2122_.53.0426b24: 有義。如世寶物貧窮之人所不能得。三寶如
T2122_.53.0426b25: 是。薄福衆生百千萬世不能値遇。故名爲寶。
T2122_.53.0426b26: 二者離垢義。如世眞寶體無瑕穢。三寶如是。
T2122_.53.0426b27: 絶離諸漏。故名爲寶。三者勢力義。如世珍
T2122_.53.0426b28: 寶除貧去毒有大勢力。三寶如是。具不思議
T2122_.53.0426b29: 六神通力。故説爲寶。四者莊嚴義。如世珍
T2122_.53.0426c01: 寶能嚴身首令身姝好。三寶如是。能嚴行人
T2122_.53.0426c02: 清淨身故。故説爲寶。五者最勝義。如世珍
T2122_.53.0426c03: 寶譬諸物中勝。三寶如是。一切世中最爲殊
T2122_.53.0426c04: 勝。故名爲寶。六者不改義。如世眞金燒打磨
T2122_.53.0426c05: 練不能變改。三寶如是。不爲世間八法所
T2122_.53.0426c06: 改。故名爲寶。又具六意。故須敬也。一佛能誨
T2122_.53.0426c07: 示。法是良藥。能傳通。皆利益於我。報恩故
T2122_.53.0426c08: 敬。二末代惡時傳法不易。請威加護。故須致
T2122_.53.0426c09: 敬。三爲物生信禀承故敬。四示僧尼敬事儀
T2122_.53.0426c10: 式。五令樂供養法得久住故敬。六爲表勝相
T2122_.53.0426c11: 故敬。故成論云。三寶最吉祥。故我經初置
T2122_.53.0426c12: 違損部第四
T2122_.53.0426c13: 如像法決疑經云。乃至一切俗人不問貴賤。
T2122_.53.0426c14: 不得撾打三寶奴婢畜生及受三寶奴婢禮
T2122_.53.0426c15: 拜。皆得殃咎。故薩遮尼揵經云。若破塔寺。或
T2122_.53.0426c16: 取佛物。若教作助喜。若有沙門身著染衣。或
T2122_.53.0426c17: 有持戒破戒。若繋閉打縛。或令還俗。或斷
T2122_.53.0426c18: 其命。若犯如是根本重罪。決墮地獄受無間
T2122_.53.0426c19: 苦。以王國内行此不善。諸仙聖人出國而去。
T2122_.53.0426c20: 大力諸神不護其國。大臣諍競四方咸起。水
T2122_.53.0426c21: 旱不調風雨失時。人民飢餓劫賊縱横。疫勵
T2122_.53.0426c22: 疾病死亡無數。不知自作而怨諸天
T2122_.53.0426c23: 又仁王經云。國王大臣自恃高貴。滅破吾法。
T2122_.53.0426c24: 以作制法。制我弟子。不聽出家。不聽造作
T2122_.53.0426c25: 佛像。立統官制等。安籍記録僧。比丘地立
T2122_.53.0426c26: 白衣高座。又國王太子横作法制。不依佛教
T2122_.53.0426c27: 因縁。破僧因縁。統官攝僧。典主僧籍。苦相攝
T2122_.53.0426c28: 持。佛法不久
T2122_.53.0426c29: 又大集經云。佛言。所有衆生於現在世及未
T2122_.53.0427a01: 來世。應當深信佛法衆僧。彼諸衆生於人天
T2122_.53.0427a02: 中常得受於勝妙果報。不久當得入無畏城。
T2122_.53.0427a03: 如是乃至供養一人爲我出家。及有依我＊ &T061269;

T2122_.53.0427a04: 除鬚髮著袈裟片不受戒者。供養是人亦得
T2122_.53.0427a05: 功徳。乃至入無畏城。以是縁故我如是説。若
T2122_.53.0427a06: 復有人爲我出家不持禁戒＊ &T061269;

除鬚髮著袈
T2122_.53.0427a07: 裟片。有非法惱害此者。乃至破壞三世諸佛
T2122_.53.0427a08: 法身報身。乃至盈滿三惡道。故佛言。若有
T2122_.53.0427a09: 衆生爲我出家。＊ &T061269;

除鬚髮被服袈裟。設不
T2122_.53.0427a10: 持戒。彼等悉已爲涅槃印之所印也。若復出
T2122_.53.0427a11: 家不持戒者。有以非法而作惱亂。罵辱毀呰
T2122_.53.0427a12: 以手刀杖打縛斫截。若奪衣鉢及奪種種資
T2122_.53.0427a13: 生具者。是人則壞三世諸佛眞實報身。則挑
T2122_.53.0427a14: 一切天人眼目。是人爲欲隱沒諸佛所有正
T2122_.53.0427a15: 法三寶種故。令諸天人不得利益墮地獄故。
T2122_.53.0427a16: 爲三惡道増長盈滿故
T2122_.53.0427a17: 爾時娑婆世界主大梵天王。而白佛言。若
T2122_.53.0427a18: 有爲佛＊ &T061269;

除鬚髮被服袈裟不受禁戒受已
T2122_.53.0427a19: 毀犯。其刹利王與作惱亂罵辱打縛者。得幾
T2122_.53.0427a20: 許罪。佛言。大梵。我今爲汝且略説之。若有人
T2122_.53.0427a21: 於萬億佛所出其身血。於意云何。是人得罪
T2122_.53.0427a22: 寧爲多不。大梵王言。若人但出一佛身血得
T2122_.53.0427a23: 無間罪。尚多無量不可算數。墮於阿鼻大地
T2122_.53.0427a24: 獄中。何況具出萬億諸佛身血也。終無有能
T2122_.53.0427a25: 廣説彼人罪業果報。唯除如來。佛言。大梵。若
T2122_.53.0427a26: 有惱亂罵辱打縛爲我＊ &T061269;

髮著袈裟片不受
T2122_.53.0427a27: 禁戒受而犯者。得罪多彼。何以故。是人猶能
T2122_.53.0427a28: 爲諸天人示涅槃道。是人便已於三寶中心
T2122_.53.0427a29: 得敬信。勝於一切九十五道。其人必速能入
T2122_.53.0427b01: 涅槃。勝於一切在家俗人。唯除在家得忍辱
T2122_.53.0427b02: 者。是故天人應當供養。何況具能受持禁戒
T2122_.53.0427b03: 三業相應。其有一切國王及以群臣諸斷事
T2122_.53.0427b04: 者。如其見有於我法中而出家者作大罪業
T2122_.53.0427b05: 大殺生大偸盜大汚梵行大妄語及餘不善。
T2122_.53.0427b06: 但擯出國。不聽在寺同僧事業。亦不得鞭打。
T2122_.53.0427b07: 亦不應口業罵辱加其身罪。若故違法而謫
T2122_.53.0427b08: 罰者。是人便於解脱退落受於下類。遠離一
T2122_.53.0427b09: 切人天善道。必定歸趣阿鼻地獄。何況鞭打
T2122_.53.0427b10: 爲佛家具持戒者
T2122_.53.0427b11: 又十輪經云。佛言。族姓子。有四種僧。何等爲
T2122_.53.0427b12: 四。一第一義僧。二淨僧。三瘂羊僧。四無慚愧
T2122_.53.0427b13: 僧。云何名第一義僧。諸佛菩薩辟支及四沙
T2122_.53.0427b14: 門果。是七種人名爲第一義僧。在家得聖果
T2122_.53.0427b15: 者。亦名第一義僧。云何名爲淨僧。諸有能持
T2122_.53.0427b16: 具足戒者。是名淨僧。云何名爲瘂羊僧。不知
T2122_.53.0427b17: 犯不犯輕重微細罪可懺悔。愚癡無智不近
T2122_.53.0427b18: 善知識。不能諮問深義是善非善。如是等相
T2122_.53.0427b19: 名爲瘂羊僧。云何名無慚愧僧。若有爲自活
T2122_.53.0427b20: 命來入佛法。悉皆毀犯。破和合僧不畏後世。
T2122_.53.0427b21: 放縱六情。貪著五欲。如是人等名爲無慚愧

T2122_.53.0427b22:

僧

如是四僧
並須恭敬

T2122_.53.0427b23: 又大悲經云。佛告阿難。於我法中但使性是
T2122_.53.0427b24: 沙門。汚沙門行。自稱沙門。形似沙門。當有被
T2122_.53.0427b25: 著袈裟衣者。於此賢劫彌勒爲首。乃至最後
T2122_.53.0427b26: 盧遮如來。彼諸沙門如是千佛。於無餘涅槃
T2122_.53.0427b27: 界。次第當得入般涅槃無有遺餘。何以故。如
T2122_.53.0427b28: 是一切諸沙門中乃至一稱佛名一生信者。
T2122_.53.0427b29: 所作功徳終不虚設。阿難。我以佛智測知法
T2122_.53.0427c01: 界。非不測知。阿難。所有白業得白報。黒業得
T2122_.53.0427c02: 黒報。若有淨心諸衆生等。作是稱言南無佛
T2122_.53.0427c03: 者。彼人以是善根必定得近涅槃。何況値佛
T2122_.53.0427c04: 親承供養
T2122_.53.0427c05: 又十輪經云。佛言。若諸比丘依佛法出家。一
T2122_.53.0427c06: 切天人阿脩羅皆應供養。若護持戒不應謫
T2122_.53.0427c07: 罰閉繋刖其手足乃至奪命。悉無是法。若
T2122_.53.0427c08: 有破戒比丘如敗膿壞。非梵行而言梵行。退
T2122_.53.0427c09: 失墮落聖道果證。爲諸煩惱結使所壞。猶能
T2122_.53.0427c10: 開示一切我龍人非人等無量功徳珍寶伏藏。
T2122_.53.0427c11: 是以依我出家。若持戒若破戒。我悉不聽輪
T2122_.53.0427c12: 王大臣宰相不得謫罰繋閉加諸鞭杖截其手
T2122_.53.0427c13: 足乃至斷命。況復餘輕犯小威儀。破戒比丘
T2122_.53.0427c14: 雖是死人。是戒餘力猶如牛黄。是牛雖死人
T2122_.53.0427c15: 故取之。亦如石香死後有用。能大利益一切
T2122_.53.0427c16: 衆生。惡行比丘雖犯禁戒。其戒勢力猶能利
T2122_.53.0427c17: 益無量天人。譬如燒香。香體雖壞熏他令香。
T2122_.53.0427c18: 破戒比丘亦復如是。自墮惡道能令衆生増
T2122_.53.0427c19: 長善根。以是因縁一切白衣不應侵毀輕蔑
T2122_.53.0427c20: 破戒比丘。皆當守護尊重供養。不聽謫罰繋
T2122_.53.0427c21: 閉其身乃至奪命。爾時世尊而説偈言
T2122_.53.0427c22:     瞻蔔華雖萎勝於諸餘華
T2122_.53.0427c23:     破戒諸比丘猶勝諸外道
T2122_.53.0427c24: 又大集經。世尊説偈云
T2122_.53.0427c25:     ＊ &T061269;

頭著袈裟持戒及毀戒
T2122_.53.0427c26:     天人可供養常令無有乏
T2122_.53.0427c27:     如是供養彼則爲供養我
T2122_.53.0427c28:     若能爲敬法歸依而＊ &T061269;

頭
T2122_.53.0427c29:     身著袈裟服説彼是我子
T2122_.53.0428a01:     假使毀禁戒猶住不退地
T2122_.53.0428a02:     若有撾打彼則爲打我身
T2122_.53.0428a03:     若有罵辱彼則爲罵辱我
T2122_.53.0428a04:     是人心欲滅正法大明燈
T2122_.53.0428a05:     爲財共鬪諍刹利同生瞋
T2122_.53.0428a06: 又十輪經云。譬如過去有王。名曰福徳。若
T2122_.53.0428a07: 人有犯罪過乃至繋縛。王不欲奪命將付狂
T2122_.53.0428a08: 象。爾時狂象捉其二足欲撲其地。而見此人
T2122_.53.0428a09: 著染色衣。故狂象即便安徐置地不敢損傷。
T2122_.53.0428a10: 共對蹲坐。以鼻舐足而生慈心。族姓子。象
T2122_.53.0428a11: 是畜生。見染衣人尚不加惡生於害心。乃至
T2122_.53.0428a12: 未來世有旃陀羅王。見我法中有人出家堪
T2122_.53.0428a13: 任法器及不成法器。故作逼惱。或奪其命。命
T2122_.53.0428a14: 終之後必墮阿鼻地獄
T2122_.53.0428a15: 頌曰
T2122_.53.0428a16:     經行林樹下求道志能堅
T2122_.53.0428a17:     既有神通力振錫達乘煙
T2122_.53.0428a18:     一燈四弘誓至道莫能先
T2122_.53.0428a19:     不貪曠劫壽何論延促年

T2122_.53.0428a20:

感應縁

略引
十驗

T2122_.53.0428a21: 魏沙門釋曇始　晋沙門釋道開　晋司空何
T2122_.53.0428a22: 弱　晋廬山七領聖僧　晋沙門釋僧朗　
T2122_.53.0428a23: 晋沙門釋法相　晋沙門釋法安　宋沙門
T2122_.53.0428a24: 釋慧全　齊沙門釋慧明　神州諸山聖僧
T2122_.53.0428a25: 前魏太武時。沙門曇始甚有神異。常坐不臥
T2122_.53.0428a26: 五十餘年。足不躡履。跣行泥穢中奮足便淨。
T2122_.53.0428a27: 色白如面。俗號曰白足阿練也。至赫連昌破
T2122_.53.0428a28: 長安。不信佛法刑害僧尼。始被白刃不傷。由
T2122_.53.0428a29: 是僧尼免死者衆。太武敬重。死十餘年形色
T2122_.53.0428b01: 不改
T2122_.53.0428b02: 西晋沙門單道開。燉煌人。出家山居。服練
T2122_.53.0428b03: 松柏三十年。後唯呑小石子。行歩如飛。不
T2122_.53.0428b04: 耐人樂幽靜。在抱腹山多年。石虎時來自西
T2122_.53.0428b05: 平。日行七百。至鄴周行邑野救諸患苦。得
T2122_.53.0428b06: 財即散。徒行而已。石氏將末。與弟子來建
T2122_.53.0428b07: 鄴。又南羅浮遂卒山舍。袁彦伯。興寧中登
T2122_.53.0428b08: 山禮其枯骸云
T2122_.53.0428b09: 東晋司空何充弱而信法。於齋立坐數年。以
T2122_.53.0428b10: 待神聖設會於家。道俗甚盛。坐中一僧容
T2122_.53.0428b11: 服垢汚神色低陋。自衆升坐拱默而已。一
T2122_.53.0428b12: 堂怪之。謂在謬僻。充亦不平形於顏色。及行
T2122_.53.0428b13: 中食僧飯於坐。事畢提鉢而出堂。顧充曰。何
T2122_.53.0428b14: 侯勞精進耶。即擲鉢空中凌虚而逝。充乃

T2122_.53.0428b15:

道俗目送天際。追共惋恨稽悔累旬

右三
驗出

T2122_.53.0428b16:

梁高
僧傳

T2122_.53.0428b17: 晋廬山七嶺。同會於東共成峯崿。其崖窮絶
T2122_.53.0428b18: 莫有升者。晋太元中。豫章太守范甯。將起
T2122_.53.0428b19: 學館。遣人伐材。其山見人著沙門服。凌虚
T2122_.53.0428b20: 直上。既至則迴。身踞其峯。良久乃與雲氣倶
T2122_.53.0428b21: 滅。時有採藥數人。皆共瞻覩。當時能文之士
T2122_.53.0428b22: 咸爲之興。沙門釋曇諦廬山賦曰。應眞凌雲
T2122_.53.0428b23: 以踞峯。杪翳景而入冥者也
T2122_.53.0428b24: 晋沙門竺僧朗者。戒行明嚴華戎敬異。甞與
T2122_.53.0428b25: 數人倶受法請。行至中途忽告同輩曰。君等
T2122_.53.0428b26: 留寺衣物似有竊者。同侶即反。果乃盜
T2122_.53.0428b27: 焉
T2122_.53.0428b28: 晋太元中。於奉高縣金輿山谷。起立塔寺造
T2122_.53.0428b29: 製形像。苻堅之末降斥道人。唯敬朗一衆
T2122_.53.0428c01: 不敢毀焉。于時道俗信奉。毎有來者。人數多
T2122_.53.0428c02: 少未至一日輒已送知。使弟子爲具。必如言
T2122_.53.0428c03: 果到。其谷舊多虎。常爲暴害。立寺之後皆如
T2122_.53.0428c04: 家畜。鮮卑慕容徳以二縣粗調充其朝中。
T2122_.53.0428c05: 至今號其谷爲朗公谷＊云
T2122_.53.0428c06: 晋沙門梁法相。河東人也。常獨山居精苦爲
T2122_.53.0428c07: 業。鳥獸集其左右。馴若家獸。太山祠大石
T2122_.53.0428c08: 函以盛財寶。相時山行宿于其廟。見一人玄
T2122_.53.0428c09: 衣武冠令相開函。言終不見。其函石蓋重過
T2122_.53.0428c10: 千鈞。相試提之飄然而開。於是取其財寶
T2122_.53.0428c11: 以施貧民。後渡江南住越城寺。忽遨遊放蕩
T2122_.53.0428c12: 俳優滑稽。或時裸袒干冐朝貴。鎭北將軍
T2122_.53.0428c13: 司馬恬。惡其不節招而鴆之。頻傾三鍾。神
T2122_.53.0428c14: 氣清怡恬然自若。年八十九。元興末卒
T2122_.53.0428c15: 晋沙門釋法安者。廬山之僧遠法師弟子也。
T2122_.53.0428c16: 義熙末陽新縣虎暴甚盛。縣有大社樹下有
T2122_.53.0428c17: 築神廟。左右民居以百數。遭虎死者夕必一
T2122_.53.0428c18: 兩。法安甞游其縣暮投此村。民以懼虎早閉
T2122_.53.0428c19: 門閭。且不識法安不肯受之。法安徑之樹下
T2122_.53.0428c20: 坐禪通夜。向曉有虎負人而至。投樹之北。見
T2122_.53.0428c21: 安如喜如跳。伏安前。安爲説法授戒。虎踞地
T2122_.53.0428c22: 不動。有頃而去。至旦村人追死者至樹下見
T2122_.53.0428c23: 安大驚。謂其神人故虎不害。自茲以後而虎
T2122_.53.0428c24: 患遂息。衆益敬異。一縣士庶略皆奉法。後
T2122_.53.0428c25: 欲畫像山壁。不能得空青。欲用銅青而又無
T2122_.53.0428c26: 銅。夜夢人迂其床前云。此中有兩銅鍾。便
T2122_.53.0428c27: 可取之。安明即掘得。遂以成像。後遠法師鑄
T2122_.53.0428c28: 像。安送一勸助。餘一武昌太守熊無患借觀
T2122_.53.0428c29: 之。遂留不改。宋孝明。江陵長沙寺沙門慧
T2122_.53.0429a01: 遠者。本名黄遷。即禪師慧印之弟子也。印毎
T2122_.53.0429a02: 入定見。遠是印之先師。雖應爲蒼頭故度爲
T2122_.53.0429a03: 弟子。常寄江陵楊家行般舟。勤苦歳餘頗有
T2122_.53.0429a04: 感變。一日十會通見遠身。而般舟之處行道
T2122_.53.0429a05: 如故。自剋終日。至期果卒。久之現形多寶寺
T2122_.53.0429a06: 僧曇珣曰。明年二月二十三日。當與天人相
T2122_.53.0429a07: 迎。言已不見。珣於是日設大法會。建捨身
T2122_.53.0429a08: 齋。其日苦氣。自知必盡。三更中聞空中樂
T2122_.53.0429a09: 聲香煙甚異。珣曰。遠公之契至矣。尋爾神
T2122_.53.0429a10: 逝
T2122_.53.0429a11: 宋沙門釋慧全。涼州禪師也。開訓教授門徒
T2122_.53.0429a12: 五百。有一弟子。性頗麁暴。全常不齒。後忽自
T2122_.53.0429a13: 云。得三道果。全以其無行永不信許。全後
T2122_.53.0429a14: 有疾。此弟子夜來問訊。時戸猶閉如故。全頗
T2122_.53.0429a15: 驚異。欲復驗之。乃語明夕更來。因密塞窓
T2122_.53.0429a16: 戸加以重關。弟子中宵而至。徑到床前謂全
T2122_.53.0429a17: 曰。闍梨可見信來。因曰。闍梨過世當生婆
T2122_.53.0429a18: 羅門家。全曰。我坐禪積業。豈方生彼。弟子
T2122_.53.0429a19: 云。闍＊梨信道不篤。兼外學未絶。雖有福業
T2122_.53.0429a20: 不能超詣。若作一切會得飯一聖人。可成
T2122_.53.0429a21: 道果耳。全於是設會。弟子又曰。可以僧伽
T2122_.53.0429a22: ＊梨布施。若有須者勿擇長幼。及會訖施衣。
T2122_.53.0429a23: 有一沙彌就全求衣。全謂是其弟子。全云。吾
T2122_.53.0429a24: 欲擬奉聖僧。那得與汝。迴憶前言不得擇人。
T2122_.53.0429a25: 便以歡施。他日見此沙彌問云。先與汝衣著
T2122_.53.0429a26: 不大耶。沙彌曰。非徒不得衣。亦有縁事。愧不
T2122_.53.0429a27: 豫會。全方悟先沙彌者聖所化也。弟子久乃
T2122_.53.0429a28: 過世。過世之時無復餘異。唯塜四邊時有白

T2122_.53.0429a29:

光。全元嘉二十年。猶存居在酒泉

右六驗出
冥祥記

T2122_.53.0429b01: 齊始豐赤城山有釋慧明。姓康。康居人。祖世
T2122_.53.0429b02: 避地于東呉。止赤城山石室。於是栖心禪誦
T2122_.53.0429b03: 畢命枯槁。後於定中見一女神。自稱老嫗
T2122_.53.0429b04: 云。常加護衞。或時有白 &T026260;

白鹿白蛇白虎游
T2122_.53.0429b05: 戲階前。馴伏宛轉。不令人畏。齊竟陵文宣
T2122_.53.0429b06: 王聞風祗挹。頻遣三使殷勤敦請。乃暫出
T2122_.53.0429b07: 山至京師到第。文宣敬以師禮。少時辭還山。
T2122_.53.0429b08: 苦留不止。於是資終發遣。以建武之末卒於
T2122_.53.0429b09: 山中。春秋七十矣
T2122_.53.0429b10: 仰尋震旦海曲神州諸山伽藍泉巖石室有修
T2122_.53.0429b11: 道人所居聖寺。時有行者。咸見非一。且述
T2122_.53.0429b12: 三五用爲實録。餘之不盡不可備論
T2122_.53.0429b13: 昔晋太元初有燉煌沙門竺曇猷。乞食坐禪
T2122_.53.0429b14: 強志勤業。游會稽剡縣赤城山有群虎來前。
T2122_.53.0429b15: 猷爲説法。一虎獨眠。乃以如意杖打頭。有
T2122_.53.0429b16: 十圍蛇繞之都無怖色。又山神捨宅與之作
T2122_.53.0429b17: 寺。又往赤城山宴坐。此山與天台瀑布四明
T2122_.53.0429b18: 連屬。父老云。天台山有聖寺。猷往尋之。石
T2122_.53.0429b19: 橋跨谷青滑難度。衡石斷路無由得達。旬
T2122_.53.0429b20: 宿橋首聞彼行道唱布薩聲。便潔齋自勵。忽
T2122_.53.0429b21: 見＊衡石澗開。猷便前度具覩精舍。神僧燒
T2122_.53.0429b22: 香。中食畢謂曰。却後十年自當來此
T2122_.53.0429b23: 齊鄴下大莊嚴寺沙門圓通者。感一神僧夏
T2122_.53.0429b24: 中聽講。夏罷自恣。就辭云。在竹林寺邀通過
T2122_.53.0429b25: 之。通具問道經來年尋至。在彼山東鄴之
T2122_.53.0429b26: 西北神僧迎接。具見門開房宇華敞林木森
T2122_.53.0429b27: 大。經宿周流。意言道合。便有終焉之思。神僧
T2122_.53.0429b28: 爲諮大和上。乃不許之。及還舊路三里之外。
T2122_.53.0429b29: 反望莫覩。後之往者不知其處
T2122_.53.0429c01: 近鄧州有沙門名道勤者。於州北倚立山巖。
T2122_.53.0429c02: 追訪具見周循歴覽。實爲住寺衆具皆備。但
T2122_.53.0429c03: 不見人却下重尋。便失歸路。乃於道次築室。
T2122_.53.0429c04: 擬尋汾州東南介山抱腹巖者。山居之僧數
T2122_.53.0429c05: 見沙門乘空來往。又涼州南洪崖窟沮渠蒙
T2122_.53.0429c06: 遜所造碑寺見存。有塐聖僧。常自行道。人
T2122_.53.0429c07: 來便止。人去尋行。故旁側足跡納納示現然

T2122_.53.0429c08:

徒衆不可見之

述曰。如名僧傳三十卷梁高僧傳十
五卷唐高僧傳四十卷。及百家史

T2122_.53.0429c09:

傳。凡聖碩徳數千餘僧積功殊異道俗所欽。
或散配諸篇或文繁不録且列少多示知僧徳

T2122_.53.0429c10: 法苑珠林卷第十九
T2122_.53.0429c11:
T2122_.53.0429c12:
T2122_.53.0429c13:
T2122_.53.0429c14: 法苑珠林卷第二十
T2122_.53.0429c15: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0429c16:

致敬篇第九

此有
六部

T2122_.53.0429c17: 述意部　功能部　普敬部　名號部　
T2122_.53.0429c18: 會通部　儀式部
T2122_.53.0429c19: 述意部第一
T2122_.53.0429c20: 原夫上聖垂慈至人利物。意欲導四生於寶
T2122_.53.0429c21: 所。運三有於大車。師弟異軌而同歸。法俗殊
T2122_.53.0429c22: 途而一致。所以立像表眞彝訓常俗。寄指筌
T2122_.53.0429c23: 月出道常規。但以妄著我人墮慢沿流。隨
T2122_.53.0429c24: 業漂淪無思悛革。良由對迷累劫不識三尊。
T2122_.53.0429c25: 愚戇頑執罕逢十聖。是故命如風燭難可駐
T2122_.53.0429c26: 留。形同石火豈容長久。況復五濁交侵四蛇
T2122_.53.0429c27: 常逼。而能安忍翫茲虚幻。故使大聖慈悲適
T2122_.53.0429c28: 悲適化陶誘。行中要切無過禮懺行道。故龍
T2122_.53.0429c29: 樹十住論云。菩薩晝夜各有三時。於此六時
T2122_.53.0430a01: 禮拜十方諸佛。懺悔勸請隨喜迴向。菩薩來
T2122_.53.0430a02: 至阿惟越地。依此修行速成不退。如念東方
T2122_.53.0430a03: 善徳佛等。十方諸佛本願力故。若有衆生於
T2122_.53.0430a04: 先佛所種諸善根。聞是佛名即能信受。便得
T2122_.53.0430a05: 不退菩提之心。亦由愚識常聞惡聲。今忽聞
T2122_.53.0430a06: 喚南無佛名。欻然驚喜情慮欣泰罪滅福生。
T2122_.53.0430a07: 故經云。敬禮此佛能除百萬生死重罪。或言。
T2122_.53.0430a08: 能除千劫生死重罪。若不依此階級以動凡
T2122_.53.0430a09: 心。則負罪者累劫受殃。但聞佛名無不踊躍。
T2122_.53.0430a10: 我有何罪不見眞容。雨涙滂流一心合掌。我
T2122_.53.0430a11: 有何善聞佛名號。欣喜加敬。瞻仰聖顏。愛
T2122_.53.0430a12: 戀無厭。用此悲慶信根日増。如此通情識心
T2122_.53.0430a13: 無累。則於敬禮常加歸命。比見道俗聞唱佛
T2122_.53.0430a14: 名。身雖逐禮心乃外縁。中途蹶錯都不省
T2122_.53.0430a15: 悔。無信無慚於是乎在。或有道俗屏處禮拜。
T2122_.53.0430a16: 或昇或沈。身心＊墮慢曾無驚懼。不敬之罪於
T2122_.53.0430a17: 是轉加。或有道俗對衆禮拜。千僧萬俗高聲
T2122_.53.0430a18: 唱和急度而禮。身不逐拜心不敬思。類同點
T2122_.53.0430a19: 兵但記空名。如碓上下勞多無益。上來略
T2122_.53.0430a20: 疏非無斯咎。苟求名利不存忠敬。依信能入
T2122_.53.0430a21: 發生智識。信既不行能入何寄。自下略述五
T2122_.53.0430a22: 意。並依聖教示其眞僞。請除妄歸眞功成究
T2122_.53.0430a23: 竟也
T2122_.53.0430a24: 功能部第二
T2122_.53.0430a25: 仰惟。大覺之慈至極之聖。宿祐嘉運冥感應
T2122_.53.0430a26: 期。聞名致敬則勝業肇於須臾。憑心相化
T2122_.53.0430a27: 則妙果成於曠劫。故五十三佛聲益微塵之
T2122_.53.0430a28: 前。三千至眞光鑠河沙之後。二十五佛功
T2122_.53.0430a29: 利救苦之厄。娑婆七寶不逮一禮之福。雖合
T2122_.53.0430b01: 掌之因似 &T049271;

。而樹王之報漸及。故知禮拜稱
T2122_.53.0430b02: 讃豈虚棄功。虔誠呈敬冥益福利。故智度論
T2122_.53.0430b03: 云。若菩薩未入法位。遠離佛法壞諸善根。設
T2122_.53.0430b04: 在煩惱自不能度。安能度人。是故不應遠離
T2122_.53.0430b05: 諸佛。譬如嬰兒不離其母。行路不離糧食。熱
T2122_.53.0430b06: 時不離涼風。寒時不離暖火。度水不離堅船。
T2122_.53.0430b07: 病苦不離良醫。是故菩薩常不離佛。何以故。
T2122_.53.0430b08: 父母親友人天王等。不能益我度諸苦海。唯
T2122_.53.0430b09: 佛世尊令我出苦。是故常念不離諸佛也
T2122_.53.0430b10: 又藥王藥上經云。釋迦牟尼佛告大衆言。我
T2122_.53.0430b11: 昔無數劫時。於妙光佛末法之中出家學道。
T2122_.53.0430b12: 聞五十三佛名。聞已合掌心生歡喜。復教他
T2122_.53.0430b13: 人令得聞持。他人聞已展轉相教。乃至三千
T2122_.53.0430b14: 人。此三千人異口同音稱諸佛名。一心敬禮。
T2122_.53.0430b15: 以是因縁功徳力故。即得超越無數億劫生
T2122_.53.0430b16: 死之罪。其初千人者。始從華光佛爲首下至
T2122_.53.0430b17: 毘舍佛。於莊嚴劫得成佛道。即過去千佛
T2122_.53.0430b18: 是也。此中千佛者。始從拘樓孫佛爲首。下至
T2122_.53.0430b19: 樓至佛。於賢劫中次第成佛。後千佛者。始
T2122_.53.0430b20: 從日光佛爲首。下至須彌相佛。於星宿劫中
T2122_.53.0430b21: 當得成佛。現在十方諸佛善徳如來等。亦得
T2122_.53.0430b22: 聞是五十三佛名。故於十方世界各得成佛。
T2122_.53.0430b23: 若有善男子善女人及餘一切衆生。得聞是
T2122_.53.0430b24: 五十三佛名者。是人於百千萬億阿僧祇劫
T2122_.53.0430b25: 不墮惡道。復有人能聞是五十三佛名者。生
T2122_.53.0430b26: 生之處常得値遇十方諸佛。若復有人能至
T2122_.53.0430b27: 心敬禮五十三佛名者。除四重五逆及謗方
T2122_.53.0430b28: 等經。皆悉清淨。以是諸佛本誓願故。於念念

T2122_.53.0430b29:

中即得除滅如上諸罪

三千佛名在諸佛集劫經。
名號種姓國土等在賢劫

T2122_.53.0430c01:

經。千佛中釋迦
當第四成佛也

T2122_.53.0430c02: 又決定毘尼經云。若能至心敬禮三十五佛。
T2122_.53.0430c03: 其人功徳無量無邊
T2122_.53.0430c04: 又佛名經云。若善男子善女人。聞此二十五
T2122_.53.0430c05: 佛名。至心受持讀誦恭敬禮拜。得離地獄餓
T2122_.53.0430c06: 鬼畜生三惡道苦。得除瞋恚愚癡。滅百劫重
T2122_.53.0430c07: 罪。常生十方淨佛國土。設復有人滿三千大
T2122_.53.0430c08: 千世界七寶。一百歳中常用布施。猶不如誦
T2122_.53.0430c09: 持禮拜二十五佛名功徳。千分不及一。乃至
T2122_.53.0430c10: 算數譬喩所不能知。何以故。以衆生善根微
T2122_.53.0430c11: 薄不得聞此佛名。若善男子善女人。得聞此
T2122_.53.0430c12: 二十五佛者。非於一佛十佛所種諸善根。是
T2122_.53.0430c13: 人乃於百千萬佛所種諸善根。然後乃得聞
T2122_.53.0430c14: 此佛名。是人超越四十八劫在前成佛。若復
T2122_.53.0430c15: 有人。不信此二十五佛名得此功徳。是人當
T2122_.53.0430c16: 墮阿鼻地獄滿足百劫。舍利弗。若比丘比丘
T2122_.53.0430c17: 尼優婆塞優婆夷。欲懺悔諸罪。當淨洗浴著
T2122_.53.0430c18: 新淨衣淨治室内敷好高座安置尊像懸二十
T2122_.53.0430c19: 五枚幡種種華香供養誦此二十五佛名日夜
T2122_.53.0430c20: 六時懺悔滿二十五日。滅四重八重等罪。式
T2122_.53.0430c21: 叉摩那沙彌沙彌尼亦復如是。又文殊問經
T2122_.53.0430c22: 讃佛偈云
T2122_.53.0430c23:     我禮一切佛調御無等雙
T2122_.53.0430c24:     丈六眞法身亦禮於佛塔
T2122_.53.0430c25:     生處得道處法輪涅槃處
T2122_.53.0430c26:     行住坐臥處一切皆悉禮
T2122_.53.0430c27:     諸佛不思議妙法亦如是
T2122_.53.0430c28:     能信及果報亦不可思議
T2122_.53.0430c29:     能以此祇夜讃歎如來者
T2122_.53.0431a01:     於千萬億劫不墮於惡道
T2122_.53.0431a02: 又菩薩本行經云。正使化無數億計人成辟
T2122_.53.0431a03: 支佛。有人百歳四事供養。功徳甚多。不如
T2122_.53.0431a04: 有人以歡喜心一四句偈讃歎如來功徳無
T2122_.53.0431a05: 量
T2122_.53.0431a06: 又善生經云。以四天下寶供養於佛。又以重
T2122_.53.0431a07: 心讃歎如來。是二福徳等無差別
T2122_.53.0431a08: 又大悲經云。一稱佛名南無佛者。以是善根
T2122_.53.0431a09: 入涅槃界不可盡也
T2122_.53.0431a10: 述曰。既知聖教禮佛功徳不可思議。是故行
T2122_.53.0431a11: 者常須作意不得自＊墮。恐無常忽至瞻禮無
T2122_.53.0431a12: 處。譬鼠入角路窮何趣。是故經中世尊説偈
T2122_.53.0431a13: 云
T2122_.53.0431a14:     命如風中燈不知滅時節
T2122_.53.0431a15:     今日復明日不覺死輕至
T2122_.53.0431a16:     冥冥從業縁不知生何道
T2122_.53.0431a17: 又上生經云。若有禮敬彌勒佛者。除却百億
T2122_.53.0431a18: 生死之罪。乃至來世龍華樹下亦得見佛。又
T2122_.53.0431a19: 云。我滅度後四衆八部聞名禮拜。命終往生
T2122_.53.0431a20: 兜率天中。若有男女犯諸禁戒造衆惡業。聞
T2122_.53.0431a21: 是菩薩大悲名字。五體投地誠心懺悔。一切
T2122_.53.0431a22: 惡業速得清淨。若有歸依彌勒菩薩。當知是
T2122_.53.0431a23: 人得不退轉。彌勒成佛見佛光明即得受記
T2122_.53.0431a24: 又増一阿含經云。禮佛有五功徳。一者端正

T2122_.53.0431a25:

以見相好
生尊上故

二得好聲

以見佛時三自稱曰南
無如來至眞等正覺故

三多饒財

T2122_.53.0431a26:

以具華香燈明
隨力供養故也

四生處高貴

以見佛時心無染著又能
右膝著地長跪叉手禮故

T2122_.53.0431a27:

五生天上

以念佛功
徳法爾故

T2122_.53.0431a28: 又金剛三昧經云。若有暫聞佛勝智慧。深心
T2122_.53.0431a29: 隨喜不起誹謗者。於百千劫不墮惡道。生處
T2122_.53.0431b01: 値佛。乃至念佛法身功徳無邊
T2122_.53.0431b02: 又普賢觀經云。若有晝夜六時禮十方佛。誦
T2122_.53.0431b03: 大乘經思第一義。甚深空法一彈指頃。除百
T2122_.53.0431b04: 萬億那由他恒河沙劫生死之罪。行此法者
T2122_.53.0431b05: 眞是佛子。從諸佛生。十方諸佛及諸菩薩爲
T2122_.53.0431b06: 其和上。是名具足菩薩戒者。不須羯磨自然
T2122_.53.0431b07: 成就。應受一切人天供養
T2122_.53.0431b08: 又涅槃經云。若於佛法供養一香燈。乃至獻
T2122_.53.0431b09: 一華。則生不動國。善守佛僧物塗掃佛僧地。
T2122_.53.0431b10: 像塔如母指。常生歡喜心。亦生不動國。此即
T2122_.53.0431b11: 淨土常嚴。不爲三災所動也
T2122_.53.0431b12: 普敬部第三
T2122_.53.0431b13: 敬惟。法身無相應現十方。謂四方四維上下。
T2122_.53.0431b14: 俗儒所説。唯據此洲。洲外有洲。古今未説。
T2122_.53.0431b15: 若依内典通窮無際。横亘十方傍羅異域。今
T2122_.53.0431b16: 佛教中娑婆忍土。萬億日月四重圍輪大千
T2122_.53.0431b17: 世界名一佛土。此猶據化佛釋迦如來所王
T2122_.53.0431b18: 之域。故華嚴經云。盧舍那佛報身如來所王
T2122_.53.0431b19: 之土復過是數。盡十方界非凡所謀。故梵網
T2122_.53.0431b20: 經偈云
T2122_.53.0431b21:     我今盧舍那方坐蓮華臺
T2122_.53.0431b22:     周匝千華上復現千釋迦
T2122_.53.0431b23:     一華百億國一國一釋迦
T2122_.53.0431b24:     各坐菩提樹一時成佛道
T2122_.53.0431b25: 如經所云。千華千佛即以一葉爲一華。故一
T2122_.53.0431b26: 華千葉千佛現世。又如普賢觀經云。毘盧遮
T2122_.53.0431b27: 那法佛如來所王之上遍一切處。其佛住
T2122_.53.0431b28: 處名常寂光。據此明無住之住。引凡虚心
T2122_.53.0431b29: 令其敬仰。至理而論安有住處。如是十方無
T2122_.53.0431c01: 量世界諸佛如來無時息化。過現未來約凡
T2122_.53.0431c02: 生滅據化而説。若依實教。聖化＊常周功齊
T2122_.53.0431c03: 法界。不可以一域爲局。不可以三世限論也。
T2122_.53.0431c04: 今且據釋迦一代現化而述。故權受胎八相
T2122_.53.0431c05: 成道。利益淺機漸通大教。乃至父母諸親
T2122_.53.0431c06: 俗尊尚禮如來。何況下凡而不虔敬也
T2122_.53.0431c07: 又佛説十二佛名神呪除障滅罪經云。爾時
T2122_.53.0431c08: 世尊告彌勒菩薩言。彌勒。東方去此佛刹有
T2122_.53.0431c09: 十不可説諸佛刹億百千微塵等。過爾許諸
T2122_.53.0431c10: 刹有一佛土。名曰解脱主世界。彼世界有一
T2122_.53.0431c11: 佛。名曰虚空功徳清淨微塵等目端正功徳
T2122_.53.0431c12: 相光明華波頭摩瑠璃光寶體香最上香供養
T2122_.53.0431c13: 訖種種莊嚴頂髻無量無邊日月光明願力莊
T2122_.53.0431c14: 嚴變化莊嚴法界出生無障礙王如來。若善
T2122_.53.0431c15: 男子善女人犯四重五逆誹謗三寶。及犯四
T2122_.53.0431c16: 波羅夷。是人罪重。假使如閻浮履地變爲微
T2122_.53.0431c17: 塵一一微塵成於一劫。是人有若干劫罪稱
T2122_.53.0431c18: 是一佛名號。禮一拜者。悉得滅除。況復晝夜
T2122_.53.0431c19: 受持讀誦憶念不忘者。是人功徳不可思議。
T2122_.53.0431c20: 而彼佛世界中有菩薩。名無比無障礙王。如
T2122_.53.0431c21: 來授彼菩薩記。當得成佛。號曰毫相日月光
T2122_.53.0431c22: 明焔寶蓮華堅如金剛身如毘盧遮那無障礙
T2122_.53.0431c23: 眼圓滿十方放光照一切佛刹相王如來
T2122_.53.0431c24: 彼東方復有佛。名曰一切莊嚴無垢光如來
T2122_.53.0431c25: 南方有佛。名曰辯才瓔珞思念如來
T2122_.53.0431c26: 西方有佛。名曰無垢月相王名稱如來
T2122_.53.0431c27: 北方有佛。名曰華莊嚴作光明如來
T2122_.53.0431c28: 東南方有佛。名曰作燈明如來
T2122_.53.0432a01: 西南方有佛。名曰寶上相名稱如來
T2122_.53.0432a02: 西北方有佛。名曰無畏觀如來
T2122_.53.0432a03: 東北方有佛。名曰無畏無怯毛孔不竪名稱
T2122_.53.0432a04: 如來
T2122_.53.0432a05: 下方有佛。名曰師子奮迅根如來
T2122_.53.0432a06: 上方有佛。名曰金光威王相似如來
T2122_.53.0432a07: 爾時佛告彌勒。若有正信善男子善女人。稱
T2122_.53.0432a08: 此十二佛名號之時。經於十日當修懺一切
T2122_.53.0432a09: 諸罪。一切衆生所有功徳皆隨喜。勸請一切
T2122_.53.0432a10: 諸佛久住於世。以諸善根迴向法界。是時即
T2122_.53.0432a11: 得滅一切諸罪得淨一切業障。即得具足成
T2122_.53.0432a12: 就莊嚴一切佛土。具足無畏。具足身相。具
T2122_.53.0432a13: 足菩薩眷屬圍繞。具足無量三昧。具足如意
T2122_.53.0432a14: 佛刹莊嚴。行阿耨菩提而得端正可喜果報。
T2122_.53.0432a15: 爾時世尊而説偈言
T2122_.53.0432a16:     若有善男子若有善女人
T2122_.53.0432a17:     受持此佛名生生世世中
T2122_.53.0432a18:     得他人愛敬光明威力大
T2122_.53.0432a19:     生處爲人尊於後得成佛
T2122_.53.0432a20: 又尸迦羅越六向拜經云。佛在世時有長者
T2122_.53.0432a21: 子。名尸迦羅越。早起洗浴著衣六方各向四
T2122_.53.0432a22: 拜。佛入王舍城。越遙見之。佛到家問之。何
T2122_.53.0432a23: 爲六向拜。此應何法。越言。父在時教我不知
T2122_.53.0432a24: 何應。佛言。父教汝禮不以身拜。越便長跪言。
T2122_.53.0432a25: 願佛爲我解此六意。佛言。聽之。其有長者黠
T2122_.53.0432a26: 人。能持四戒不犯者。今世爲人所敬。後世生
T2122_.53.0432a27: 天上。一不殺生。二不偸盜。三不愛他人婦
T2122_.53.0432a28: 女。四不妄言兩舌。貪恚愚癡不能制此四意
T2122_.53.0432a29: 者。名爲月暗。如月盡時光明稍冥。能自制
T2122_.53.0432b01: 惡意者。如月初生。其光稍明。至十五日盛滿
T2122_.53.0432b02: 時也
T2122_.53.0432b03: 佛言。東向拜者。謂子事父母當有五事。一者
T2122_.53.0432b04: 當念治生。二者早起勅令奴婢時作飯食。三
T2122_.53.0432b05: 者不益父母憂惱。四者當念父母恩重。五者
T2122_.53.0432b06: 父母疾病當恐懼求醫療之。父母視子亦有
T2122_.53.0432b07: 五事。一者當念令去惡就善。二者當教計算
T2122_.53.0432b08: 書疏。三者當教持經戒。四者當與娶婦。五者
T2122_.53.0432b09: 家中所有當給與之
T2122_.53.0432b10: 南向拜者。謂弟子事師。當有五事。一者當敬
T2122_.53.0432b11: 歎之。二者當念其恩。三者所教隨之。四者
T2122_.53.0432b12: 思念不厭。五者當從後稱譽之。師教弟子亦
T2122_.53.0432b13: 有五事。一者當令疾知不忘。二者當勝他
T2122_.53.0432b14: 人弟子。三者欲令知已不忘。四者有諸疑難
T2122_.53.0432b15: 悉爲解説。五者欲令弟子智慧勝師
T2122_.53.0432b16: 西向拜者謂婦事夫。當有五事。一者夫從外
T2122_.53.0432b17: 來當起迎之。二者夫出不在當炊蒸掃除待
T2122_.53.0432b18: 之。三者不得有婬心於外。夫罵詈之不得還
T2122_.53.0432b19: 罵作色。四者當用夫教誡。所有什物不得藏
T2122_.53.0432b20: 匿。五者夫若寢息蓋藏乃臥。夫視其婦亦有
T2122_.53.0432b21: 五事。一者出入當敬於婦。二者衣食以時與
T2122_.53.0432b22: 之。三者當給與金銀珠璣。四者家中所有多
T2122_.53.0432b23: 少悉用付之。五者不得於外耽畜侍御
T2122_.53.0432b24: 北向拜者。謂人視親屬朋友。當有五事。一
T2122_.53.0432b25: 者見之作惡。私往屏處諫曉呵止之。二者小
T2122_.53.0432b26: 有急事當奔趣救護之。三者所有私語不得
T2122_.53.0432b27: 爲他人説。四者當相敬＊歎。五者所有好物
T2122_.53.0432b28: 當多少分與之。向地拜者。謂丈夫視奴容
T2122_.53.0432b29: 婢使。亦有五事。一者當以時衣食。二者病痩
T2122_.53.0432c01: 當呼醫治之。三者不得妄撾捶之。四者有私
T2122_.53.0432c02: 財物不得奪之。五者分付之物當平等與之。
T2122_.53.0432c03: 奴婢事大夫亦有五事。一者當早起。勿令
T2122_.53.0432c04: ＊大夫呼之。二者所當作次用心爲之。三者
T2122_.53.0432c05: 愛惜＊大夫物不得棄捐乞丐人。四者＊大夫
T2122_.53.0432c06: 出入當送迎之。五者當稱譽＊大夫善不得説
T2122_.53.0432c07: 其惡
T2122_.53.0432c08: 向天拜者。謂人事沙門道人。當用五事。一者
T2122_.53.0432c09: 以善心向之。二者擇好言與語。三者以身敬
T2122_.53.0432c10: 之。四者當慈慕之。五者沙門道人人中之
T2122_.53.0432c11: 雄。當恭敬承事問度世之法。沙門道人當以
T2122_.53.0432c12: 六意視其凡民。一者教之布施不得自慳。
T2122_.53.0432c13: 二者教之持戒不得自犯。三者教之忍辱不
T2122_.53.0432c14: 得恚怒。四者教之精進不得懈慢。五者教之
T2122_.53.0432c15: 一心不得放意。六者教人黠慧不得愚癡。如
T2122_.53.0432c16: 是行之爲汝父在時六向禮拜之教也。何憂
T2122_.53.0432c17: 不富。迦羅聞已。即受五戒作禮而去
T2122_.53.0432c18: 名號部第四
T2122_.53.0432c19: 夫道與俗反。名與實乖。得其趣者玄會幽理。
T2122_.53.0432c20: 何以然耶。至如俗中相考不許述其名字。若
T2122_.53.0432c21: 論内典諸佛名號。稱揚禮敬獲福無量。良以
T2122_.53.0432c22: 諸佛如來大慈愍物。降靈在俗濟度爲先。有
T2122_.53.0432c23: 心希仰無不蒙益。或以口稱。或以心念。或以
T2122_.53.0432c24: 身禮。三業加敬三毒清涼。漸拔有根出於界
T2122_.53.0432c25: 繋。有斯大徳故稱得福。彼流俗者與上相違。
T2122_.53.0432c26: 且順一生潜諱而已。遠祖後孫非諱所及。孔
T2122_.53.0432c27: 門徴在可以鑒諸。今依論中諸佛名號標擧
T2122_.53.0432c28: 義類各有勝能。故略釋之。以例諸名。如西
T2122_.53.0432c29: 云釋迦。此云能仁。豈有一佛非能仁也。如
T2122_.53.0433a01: 西云阿彌陀。此云無量壽。豈有一佛非長壽
T2122_.53.0433a02: 也。如東方善徳佛。乃至下方廣衆徳佛。豈有
T2122_.53.0433a03: 一佛非善徳非廣徳也。只可題名同異。據其
T2122_.53.0433a04: 功能力用齊等。但心思佛名號目覩金容。敬
T2122_.53.0433a05: 心信禮得福無量。故十住毘婆沙論歎佛偈
T2122_.53.0433a06: 云
T2122_.53.0433a07:     若有人得聞説是諸佛名
T2122_.53.0433a08:     即得無量福如爲寶月説
T2122_.53.0433a09:     我禮是諸佛今現在十方
T2122_.53.0433a10:     其有稱名者即得不退轉
T2122_.53.0433a11: 述曰。今創發起一切恭敬者。一者謂普及爲
T2122_.53.0433a12: 言。切者謂盡際爲語。恭謂束身翹仰。敬謂心
T2122_.53.0433a13: 無異念。若不唱此恐心馳散。故勤情恭敬正
T2122_.53.0433a14: 觀現前也。敬禮常住三寶者。如涅槃經云。若
T2122_.53.0433a15: 有人聞常住二字。是人生生不墮惡趣。以法
T2122_.53.0433a16: 身凝然不變故常。報身相續不斷故＊常。化
T2122_.53.0433a17: 身作用無休故不變。又佛身體一隨義説三。
T2122_.53.0433a18: 故釋迦云。吾今此身即是法身。由是法身所
T2122_.53.0433a19: 依持故。如泥木靈像造有所表。敬誠殷禮
T2122_.53.0433a20: 獲福無量。輕心毀謗招罪彌殃。然後供養嚴
T2122_.53.0433a21: 持香華。運心周普作用佛事。現前不現前。常
T2122_.53.0433a22: 須普薦香華一切衣服飮食音樂等事。皆共
T2122_.53.0433a23: 衆生等心供養無令斷絶。故華嚴經中。諸菩
T2122_.53.0433a24: 薩等所行供養。隨心指相如見大山大雲大
T2122_.53.0433a25: 水大火。即以爲香山香雲八功徳水七淨妙
T2122_.53.0433a26: 華。運心作意無不成供。乃至華林菓樹例准
T2122_.53.0433a27: 行之。禮佛者。隨禮十方佛二十五佛三十五
T2122_.53.0433a28: 佛五十三佛賢劫千佛萬五千佛等。稱名用
T2122_.53.0433a29: 意具如前述。懺悔者。所有輕重自作教他。見
T2122_.53.0433b01: 作隨喜。義須披析。悔前所犯。慚愧慷慨銜
T2122_.53.0433b02: 悲滿目。若不蒙誨示則守死長苦。具明法用
T2122_.53.0433b03: 如下懺悔篇述。勸請者。至誠求願。諸佛觀
T2122_.53.0433b04: 諸衆生巨細無異。望得從願莫捨壽命。願住
T2122_.53.0433b05: 多劫度脱衆生。隨喜者。他人作福心生歡喜
T2122_.53.0433b06: 也。迴向者。迴諸福徳向無上道。發願者。願
T2122_.53.0433b07: 是能引行是起作。若有願無行願則虚。若有
T2122_.53.0433b08: 行無願行則孤。由有行故願不虚。願行相扶
T2122_.53.0433b09: 證果不虚。故懺悔罪中亦兼有願。願於今身
T2122_.53.0433b10: 償不惡道受。即是通明也。自外臨時准用
T2122_.53.0433b11: 可思
T2122_.53.0433b12: 通會部第五
T2122_.53.0433b13: 述曰。今此所叙。威容相状。中邊時俗。各有異
T2122_.53.0433b14: 儀。隨國行之。以敬爲本。此乃初心。非學不
T2122_.53.0433b15: 解。故須委歴用曉未聞。久行碩徳固非所望。
T2122_.53.0433b16: 然中天虔敬振旦不同。彼則拜少而繞多。此
T2122_.53.0433b17: 則拜多而繞少。彼則肉袒露足而爲恭。此則
T2122_.53.0433b18: 巾屨備整而稱敬。誠道俗之殊容。乃方土之
T2122_.53.0433b19: 異等。但自審詳儀臨時緩急。若容與朝覲
T2122_.53.0433b20: 則三業殷勤。時序怱切則四支削略。斯並行
T2122_.53.0433b21: 藏在要。智出不思。足使加敬盡哀。彼我通
T2122_.53.0433b22: 意者也。故出曜經曰。有信士威儀。有出家
T2122_.53.0433b23: 威儀。有大道人威儀。有小道人威儀。由是善
T2122_.53.0433b24: 行趣道之基。故生善處。以此文證明知。歸
T2122_.53.0433b25: 信威儀入道之始。不可隱略。故序以命之
T2122_.53.0433b26: 如俗中周禮有九品之拜。出自太祝之宮。斯
T2122_.53.0433b27: 非内教。然禮貴從俗故也。一曰稽首拜。謂臣

T2122_.53.0433b28:

拜君之拜也。稽訓爲稽

計奚
切

即文稽留停頭

T2122_.53.0433b29: 至地少久也。二曰頓首拜。謂平敵者。如諸
T2122_.53.0433c01: 侯相拜也。即以頭向下虚搖而不至地也。三
T2122_.53.0433c02: 曰空首拜。此君答臣下之一拜也。即以頭至
T2122_.53.0433c03: 手。所謂拜手也。四曰振動拜。謂敬重之顫
T2122_.53.0433c04: 慄動變之拜也。五曰吉拜。謂而後稽顙。謂
T2122_.53.0433c05: 齊縗不杖以下也。言吉者。此殷之凶拜也。
T2122_.53.0433c06: 周以其與吉拜頓首相近。故謂之吉拜。即先
T2122_.53.0433c07: 作稽首拜。後作稽顙。是額也。以額觸地無
T2122_.53.0433c08: 容儀也。六曰凶拜。謂稽顙而後頓首拜。謂
T2122_.53.0433c09: 三年服者拜也。七曰奇拜。謂先屈一膝。即今
T2122_.53.0433c10: 時所謂雅拜也。一説奇拜但一拜以答臣下
T2122_.53.0433c11: 之拜也。八曰褒拜。褒謂爲報。報拜者再拜是
T2122_.53.0433c12: 也。又云。褒拜今時持節之拜也。即再拜於
T2122_.53.0433c13: 神與尸也。九曰。肅拜。謂但俯下手。今時揖
T2122_.53.0433c14: 者是也。亦指婦人拜。又肅拜或至三也。空首
T2122_.53.0433c15: 奇拜唯一。餘則再拜之也。上並俗禮正文。鄭
T2122_.53.0433c16: 康成依位釋之如此。今據内教以禮敬爲初。
T2122_.53.0433c17: 大略爲二。即身心也。佛法以心爲其本。身爲
T2122_.53.0433c18: 其末。故須菩提靜觀室内。如來嘆爲禮見於
T2122_.53.0433c19: 法身。蓮華色尼初至寶階。如來毀爲拜於化
T2122_.53.0433c20: 佛。故知靜處思微念念趣道。觀形鑒貌新新
T2122_.53.0433c21: 在俗。能所未免相見齊生我倒現前。即爲障
T2122_.53.0433c22: 道。故佛約此而分身心敬也。如能即色縁空。
T2122_.53.0433c23: 觀境心造。紛紛集起不無染淨。知識妄念未
T2122_.53.0433c24: 可清澄。想倒空時縁念斯絶。今居凡地力
T2122_.53.0433c25: 極制御。止得如斯。念念自然漸能清淨。常起
T2122_.53.0433c26: 兩觀不得單行。謂知塵無境。是漸背俗。謂知
T2122_.53.0433c27: 識亦無心。是漸向眞。如此策修長時不已。分
T2122_.53.0433c28: 分増明三祇方就也
T2122_.53.0433c29: 又大慈經云。佛告阿難。南無佛者。此是決定
T2122_.53.0434a01: 諸佛世尊名號音聲。故稱言南無諸佛故。過
T2122_.53.0434a02: 去有大商主。將諸商人爲摩竭大魚欲來呑
T2122_.53.0434a03: 舟。由三稱南無佛名。並皆免難。魚聞佛名。以
T2122_.53.0434a04: 善心故捨身後世出家得道。何況有人得聞
T2122_.53.0434a05: 佛名聽聞正法。親於佛所種諸善根。而不畢
T2122_.53.0434a06: 定利益
T2122_.53.0434a07: 又十誦律。佛語優波離稱和南者是口語。若
T2122_.53.0434a08: 曲身者。是名心淨。若比丘禮時。從座起偏袒
T2122_.53.0434a09: 右肩。脱革屣右膝著地。以兩手接上座足禮。
T2122_.53.0434a10: 述曰。依經云。和南者梵語也。或云那謨婆南

T2122_.53.0434a11:

等。此猶非正。依本正云槃淡

唐
言

我禮。或云

T2122_.53.0434a12: 歸禮。歸亦我之本情。禮是敬之宗致也。或云。
T2122_.53.0434a13: 歸命者。義立代於南無也。理事符同表情得
T2122_.53.0434a14: 盡。俗人重南無而輕敬禮者。不委唐梵之交
T2122_.53.0434a15: 譯也。況復加以和南諸佛迷之。彌復大笑。
T2122_.53.0434a16: 又南無者。善見論翻爲歸命覺。亦云禮大壽。
T2122_.53.0434a17: 又和南者。出要律儀。翻爲恭敬。善見論。翻爲
T2122_.53.0434a18: 度我。準此而言。恭敬度我義通凡聖。豈和
T2122_.53.0434a19: 南偏在尊師。亦通上聖念救生也。故經中
T2122_.53.0434a20: 來至佛所。云南無無所著至眞等正覺。是名
T2122_.53.0434a21: 口業稱歎如來徳也
T2122_.53.0434a22: 敷座部第六
T2122_.53.0434a23: 述曰。敬尋經律無敷坐具之文。但云脱屣禮
T2122_.53.0434a24: 足。今據事用理須坐具。故四分律云。爲護身
T2122_.53.0434a25: 護衣護僧臥具故制畜坐具。既爲身衣。明知
T2122_.53.0434a26: 須設。又坐具之用。本是坐時之具。所以禮拜
T2122_.53.0434a27: 之中無其敷之。故如來將坐。如常敷之。准
T2122_.53.0434a28: 此比丘自敷而坐。不合餘人爲敷。今見西僧
T2122_.53.0434a29: 來至佛前禮者。必褰裙以膝拄地合掌長跪。
T2122_.53.0434b01: 口讃於佛然後頂禮。此乃遺風猶在。恭相可
T2122_.53.0434b02: 準行之。今時僧尼至於佛前。並令侍者爲敷
T2122_.53.0434b03: 坐具。此益憍慢未是致敬之恭。又至佛前
T2122_.53.0434b04: 貯立待席方始禮者。此亦不可。又在床上而
T2122_.53.0434b05: 設禮者。此亦不敬。如見尊長即須急拜。安得
T2122_.53.0434b06: 覓席。如見君王即須敬拜。何得在床。人王
T2122_.53.0434b07: 凡尊尚恭不高。何況法王輒相倫擬。雖有餘
T2122_.53.0434b08: 救終成慢墮。故三千威儀經云。不得在座
T2122_.53.0434b09: 上禮也
T2122_.53.0434b10: 儀式部第七
T2122_.53.0434b11: 述曰。此部別有五儀式。第一明脱履者。此爲
T2122_.53.0434b12: 申極敬儀也。如此土群臣朝謁之儀。皆在殿
T2122_.53.0434b13: 庭履屨不脱。有時上殿則劍履皆捨。此古
T2122_.53.0434b14: 之法非始今儀。天竺國中地多濕熱。以革爲
T2122_.53.0434b15: 屣制令著之。如見上尊即令脱却。自餘寒國
T2122_.53.0434b16: 隨有履著。行事之時脱足爲敬。若是白衣多
T2122_.53.0434b17: 著靴鞵爲恭。初入寺内不勞脱足。若入佛堂
T2122_.53.0434b18: 得脱。第一
T2122_.53.0434b19: 第二明偏袒者。依律云。偏露右肩。或偏露一
T2122_.53.0434b20: 肩。或偏露一膊。所言袒者謂肉袒也。示從依
T2122_.53.0434b21: 學有執作之務。俗中袖挾右袂便穩於事是
T2122_.53.0434b22: 也。今諸沙門但出一肩。仍有衫襖非袒露法。
T2122_.53.0434b23: 如大莊嚴論云。沙門釋子者肩黒是也。外道
T2122_.53.0434b24: 通黒。沙門露右。故有不同。律中但有三衣通
T2122_.53.0434b25: 肩被服。如見長老乃偏袒之。設以衣遮名爲
T2122_.53.0434b26: 偏袒。一何可笑也。故知肉袒肩露。乃是立
T2122_.53.0434b27: 敬之極。然行事之時。量前爲袒。如在佛前及
T2122_.53.0434b28: 至師僧懺悔禮拜。並須依前右袒爲恭。若至
T2122_.53.0434b29: 寺外街衢路行。則須以衣覆肩不得露肉。西
T2122_.53.0434c01: 國濕熱共行不怪。此處寒地人多譏笑。故五
T2122_.53.0434c02: 分律云。雖是我語於餘方不清淨者不行無
T2122_.53.0434c03: 過也
T2122_.53.0434c04: 第三明呈恭者。故律云。當令一心合十指爪
T2122_.53.0434c05: 掌供養釋師子。或云。叉手白佛者。皆是斂容
T2122_.53.0434c06: 呈恭。制心不令馳散。然心使難防。故制掌
T2122_.53.0434c07: 合而一心也。今禮佛者。多有指合掌不合。或
T2122_.53.0434c08: 有指合而掌開。良由心慢而情散也。寧
T2122_.53.0434c09: 開指而合掌。不得合指而開掌。欲來求
T2122_.53.0434c10: 福反招慢過。既知一心合掌之儀。即須五體
T2122_.53.0434c11: 投地禮之。故地持論云。當五輪至地而作禮
T2122_.53.0434c12: 也
T2122_.53.0434c13: 又阿含經云。二肘兩膝及頂至爲五輪。輪謂
T2122_.53.0434c14: 圓相。五處皆圓。能令上下迴轉生福。轉多名
T2122_.53.0434c15: 爲輪也。今有西僧禮拜之時。多褰足露膝先
T2122_.53.0434c16: 下至地。然後以肘按地。兩掌承空示有接足
T2122_.53.0434c17: 之相也。若前尊跏趺不垂脚坐者。隨事而行。
T2122_.53.0434c18: 不勞接足。今見禮者。二手捺地。兩足據後。
T2122_.53.0434c19: 頭不至地。亦是乖慢。既知五輪著地之儀。即
T2122_.53.0434c20: 須知右膝胡跪之相。經中多明胡跪。胡跪
T2122_.53.0434c21: &T050305;

跽。斯並天竺敬儀不足可怪。即是左右兩
T2122_.53.0434c22: 膝交互跪地。有所啓請悔過儀也
T2122_.53.0434c23: 第四明禮儀者。聲論云。槃那寐者。此云禮

T2122_.53.0434c24:

也。智度論云。禮法有三。一是口禮

謂口云和南
是名下禮也

T2122_.53.0434c25:

二屈膝頭不至地

此名
中禮

三頭頂至地

是名
上禮

下者

T2122_.53.0434c26: 挹。中者跪。上者稽首。菩薩禮佛有三。一者
T2122_.53.0434c27: 悔過品。二者隨喜迴向品。三者請佛品。問禮
T2122_.53.0434c28: 唯身業。亦通三業耶。答禮通三業。五輪至
T2122_.53.0434c29: 地。爲除身業不善。稱揚名字歌讃佛徳。爲除
T2122_.53.0435a01: 口業不善。心常縁念若鏡目前。爲除意業
T2122_.53.0435a02: 不善。爲對佛眼故須身禮。爲對天耳故須口
T2122_.53.0435a03: 唱。爲對他心故須意念。由口業唱故聞慧得
T2122_.53.0435a04: 成。由意業念故思慧得成。由身業禮故修慧
T2122_.53.0435a05: 得成。由身業禮故戒學得成。由意業念故定
T2122_.53.0435a06: 學得成。由口業唱故慧學得成。上來所述且
T2122_.53.0435a07: 綺互明之。若據通門。三業之中三學並攝也」
T2122_.53.0435a08: 第五明邪正者。源此禮法於齊代初。有西國
T2122_.53.0435a09: 三藏厥號勒那。覩此下凡居在邊鄙不閑禮
T2122_.53.0435a10: 儀情同猴馬。悲心内溢爲翻七種禮法。文雖
T2122_.53.0435a11: 廣周逐要出之。從麁至細。對麁爲邪。對細爲
T2122_.53.0435a12: 正。故階級有七。意存後三也
T2122_.53.0435a13: 第一名我慢憍心禮者。謂依次位心無恭敬。
T2122_.53.0435a14: 恃尊自徳無師仰意。恥於下問諮受無所。心
T2122_.53.0435a15: 無法據。雖設拜心馳外境。如碓上下空無所
T2122_.53.0435a16: 獲。一形所作。無境住心。輕生薄道徒勞無益。
T2122_.53.0435a17: 外覩似恭内増慢惑。猶如木人情不崇重。五
T2122_.53.0435a18: 輪不具三業馳散。是名慢憍禮也
T2122_.53.0435a19: 第二唱和求名禮者。雖非慢高心無淨想。粗
T2122_.53.0435a20: 正威儀身心詐恭。見人身輕急禮人去。身墮
T2122_.53.0435a21: 心疲。稍似恭順。片有相扶。其福薄少非眞供
T2122_.53.0435a22: 養。良由口唱心散。是名唱和禮也
T2122_.53.0435a23: 第三身心恭敬禮者。聞唱佛名便念佛身如
T2122_.53.0435a24: 在目前。相好具足莊嚴晃曜。心相成就感對
T2122_.53.0435a25: 佛身。手摩其頂除我罪業。是以形心恭敬無
T2122_.53.0435a26: 有異念。供養恭敬情無厭足。心想現前專注
T2122_.53.0435a27: 無昧。導利人天爲上爲最。功徳雖大猶未是
T2122_.53.0435a28: 智。後多退沒。是名身心禮也
T2122_.53.0435a29: 第四發智清淨禮者。良由達佛境界。境界
T2122_.53.0435b01: 慧心明利深知法界。本無有礙。由我無始順
T2122_.53.0435b02: 於凡俗。非有有想。非礙礙想。今達自心虚通
T2122_.53.0435b03: 無礙。故行禮佛。隨心現量。禮於一佛。即禮
T2122_.53.0435b04: 一切佛。一切佛即是一佛。以佛法身體通用
T2122_.53.0435b05: 融。故禮一拜遍通法界。如是香華種種供養。
T2122_.53.0435b06: 例同於此。法僧加敬我亦同然。雖三相別性
T2122_.53.0435b07: 理無殊。故三乘名異解脱體同。故知一禮則
T2122_.53.0435b08: 一切禮。一切禮則一禮。如是三寶既能通達。
T2122_.53.0435b09: 一切三界六道四生。同作佛想供養禮拜。自
T2122_.53.0435b10: 淨身心蕩蕩無障。念佛境界心心轉明。一拜
T2122_.53.0435b11: 一起爲尊爲勝。即是淨業無窮果報無限。是
T2122_.53.0435b12: 名發智禮也
T2122_.53.0435b13: 第五遍入法界禮者。良由行者想觀自己身
T2122_.53.0435b14: 心等法。從本已來不離法界。不在諸佛身
T2122_.53.0435b15: 外。亦不在諸佛身内。亦不在我外。亦不在我
T2122_.53.0435b16: 内。自性平等。本無増減。今禮一佛即遍通
T2122_.53.0435b17: 諸佛。所有三乘位地無漏。我身既遍隨佛亦
T2122_.53.0435b18: 遍。乃至法界空有二境。依正兩報莊嚴供具。
T2122_.53.0435b19: 無問行財隨縁遍滿。不離法界隨心無礙。並
T2122_.53.0435b20: 薦供養隨喜頂禮。如一室中懸百千鏡。有人
T2122_.53.0435b21: 觀鏡鏡皆像現。佛身清淨明逾彼鏡。迭相
T2122_.53.0435b22: 渉入鏡無不照影無不現。此則攝他爲總。入
T2122_.53.0435b23: 他爲別。一身既爾。乃至一切法界凡聖之身。
T2122_.53.0435b24: 及供養之具。皆助隨喜。悉同供養。有目者
T2122_.53.0435b25: 見。無目者不覩。如此行學法界軌門大有利
T2122_.53.0435b26: 益。故地持論。有現前供養不現前供養不現
T2122_.53.0435b27: 前供養。勝現前供養。以難成故。既知我身在
T2122_.53.0435b28: 佛身内。如何顛倒妄造邪業不生愧恥。又諸
T2122_.53.0435b29: 佛徳用既齊名號亦等。隨稱何名名無不盡。
T2122_.53.0435c01: 如稱一釋迦名禮。召一切諸佛無不備周。如
T2122_.53.0435c02: 西云釋迦。此云能仁。豈有一佛非能仁也。西
T2122_.53.0435c03: 云阿彌陀。此云無量壽。豈有一佛非長壽也。
T2122_.53.0435c04: 西云彌勒。此云慈氏。豈有一佛非慈氏也。故
T2122_.53.0435c05: 智度論云。一佛勝能等一切佛勝能。一切佛
T2122_.53.0435c06: 勝能等一佛勝能。設一切佛不化衆生但一
T2122_.53.0435c07: 佛化生。即功歸法界徳用遍周。是名遍入法
T2122_.53.0435c08: 界禮也
T2122_.53.0435c09: 第六正觀修誠禮者。此明自體自身佛。不縁
T2122_.53.0435c10: 他境他身佛。何以故。一切衆生自有佛性平
T2122_.53.0435c11: 等本覺。隨順法界縁起熾然。但爲迷故唯敬
T2122_.53.0435c12: 他身。己身佛性妄認爲惡。縱修此行常爲偏
T2122_.53.0435c13: 倒。若知己身極惡無佛性者。縱敬他身終成
T2122_.53.0435c14: 無益。衆生迷惑雖發微善。唯將法界供具供
T2122_.53.0435c15: 養他身。無始已來未曾將一燈一香一禮一
T2122_.53.0435c16: 喰供養己身佛性。若能反照本覺則解脱有
T2122_.53.0435c17: 期。故維摩經云。如自觀身實相觀佛亦然。
T2122_.53.0435c18: 又云。不觀佛不觀法不觀僧。以見自身他身
T2122_.53.0435c19: 平等正法性故。己心清淨即是自性住佛性。
T2122_.53.0435c20: 隨力修明是引出佛性三祇果圓。即是至得
T2122_.53.0435c21: 果佛性。若據妙達唯局大聖。若論下凡雖未
T2122_.53.0435c22: 頓修不得不解。如渉遠道要藉自身。欲見佛
T2122_.53.0435c23: 性要觀己佛。法僧亦爾體同無二。是名正觀
T2122_.53.0435c24: 禮也
T2122_.53.0435c25: 第七實相平等禮者。大意同前。猶存有禮
T2122_.53.0435c26: 有觀自他兩異。今此一禮。無自無他。凡聖
T2122_.53.0435c27: 一如。體同用融。如如平等。古今無別。若見
T2122_.53.0435c28: 佛可尊可敬。即見凡可卑可慢。若起此心還
T2122_.53.0435c29: 成僻執。故般若經云。是法平等無有高下。是
T2122_.53.0436a01: 名阿耨菩提。以實相離念。不可以心取。不可
T2122_.53.0436a02: 以相求。不可以禮敬。不可以慢情。去高下
T2122_.53.0436a03: 離尊卑。靜亂一原恭怠齊固。安心此意。是名
T2122_.53.0436a04: 平等禮也。故文殊禮文云。不生不滅故敬禮
T2122_.53.0436a05: 無所觀。此之一禮凡夫淺識。恐聞反謗。上智
T2122_.53.0436a06: 之人内行平等外順修敬。内外合宜。是名平
T2122_.53.0436a07: 等禮也
T2122_.53.0436a08: 又増一阿含經。世尊所説偈言
T2122_.53.0436a09:     若欲禮佛者過去及當來
T2122_.53.0436a10:     説於現在中當觀於空法
T2122_.53.0436a11:     若欲禮佛者過去及當來
T2122_.53.0436a12:     現在及諸佛當計於無我
T2122_.53.0436a13:     善業以先禮最初無過者
T2122_.53.0436a14:     空無解脱門此是禮佛義
T2122_.53.0436a15:     若欲禮佛者當來及過去
T2122_.53.0436a16:     當觀空無法此名禮佛義
T2122_.53.0436a17: 頌曰
T2122_.53.0436a18:     稽首三寶歸誠十方瞻仰尊敬
T2122_.53.0436a19:     益福除殃機路異色慈誘同芳
T2122_.53.0436a20:     隱顯相發化應無彊雖生茲土
T2122_.53.0436a21:     感赴殊郷觀禮欣慶福祚彌長
T2122_.53.0436a22:     法性無二縱隔何傷虔誠一拜
T2122_.53.0436a23:     周遍難量

T2122_.53.0436a24:

感應縁

略引
一驗

T2122_.53.0436a25: 唐左監門校尉馮翊李山龍。以武徳中暴亡。
T2122_.53.0436a26: 而心上不冷如掌許。家人未忍殯斂。至七
T2122_.53.0436a27: 日而蘇。自説云。當死時被冥收録至一官曹。
T2122_.53.0436a28: 廳事甚宏壯廣大。庭内有囚數千人。或枷鎖。
T2122_.53.0436a29: 或杻械。皆北面立滿庭中。吏將山龍至廳下。
T2122_.53.0436b01: 天官坐高床。侍衞如王者。山龍問吏。此何
T2122_.53.0436b02: 官。吏曰。是王也。山龍前至階下。王問。汝生
T2122_.53.0436b03: 平作何福業。山龍對曰。郷人毎設齋講。＊常
T2122_.53.0436b04: 施物同之。王曰。汝身作何善業。山龍曰。誦法
T2122_.53.0436b05: 華經兩卷。王曰。大善。可昇階。既＊昇。廳上
T2122_.53.0436b06: 東北間有一高座如講座者。王指座謂山龍
T2122_.53.0436b07: 曰。可＊昇此座誦經。山龍奉命至側。王即起
T2122_.53.0436b08: 立曰。請法師＊昇座。山龍＊昇座訖。王乃向之
T2122_.53.0436b09: 而坐。山龍開經曰。妙法蓮華經序品第一。王
T2122_.53.0436b10: 曰。請法師下。山龍即下座復立階下。顧庭
T2122_.53.0436b11: 内囚已盡無一人在者。王謂山龍曰。君誦
T2122_.53.0436b12: 經之福非唯自利。乃令庭内衆囚皆以聞經
T2122_.53.0436b13: 獲免。豈不善哉。今放君還去。山龍拜辭。行數
T2122_.53.0436b14: 十歩王復呼還。謂吏曰。可將此人歴觀諸獄。
T2122_.53.0436b15: 吏即將山龍東行百餘歩見一鐵城甚廣大。
T2122_.53.0436b16: 上屋覆其城。城傍多有小窓。或大如小盆。或
T2122_.53.0436b17: 如盂盌。見諸男女從地飛入窓中即不復出。
T2122_.53.0436b18: 山龍怪問。吏曰。此是大地獄。中多有分隔
T2122_.53.0436b19: 罪計各異。此諸人者。各隨本業赴獄受罪耳。
T2122_.53.0436b20: 山龍聞之悲懼稱南無佛。請吏求出。至院門
T2122_.53.0436b21: 見一大 &T055114;

火猛湯沸。傍有二人坐睡。山龍問
T2122_.53.0436b22: 之。二人曰。我罪報入此 &T055114;

湯。蒙賢者稱南無
T2122_.53.0436b23: 佛。故獄中諸罪人皆得一日休息疲睡耳。山
T2122_.53.0436b24: 龍又稱南無佛。吏謂山龍曰。官府數移改。今
T2122_.53.0436b25: 王放君去。可白王請抄。若不爾恐他官不知。
T2122_.53.0436b26: 復追録君。山龍即謁王請抄。王命紙書一
T2122_.53.0436b27: 行字付吏曰。爲取五道等署。吏受命將山龍
T2122_.53.0436b28: 更歴兩曹。各廳事侍衞亦如此。王之遣吏皆
T2122_.53.0436b29: 取其官署。各書一行訖付山龍。龍持出至門。
T2122_.53.0436c01: 有三人謂山龍曰。王放君去。可不少多乞遣
T2122_.53.0436c02: 我等。山龍未言。吏謂山龍曰。王放君不由
T2122_.53.0436c03: 彼。然彼三人者。是前收録君使。一人是繩
T2122_.53.0436c04: 主。當以赤繩縛君者。一人是棒主。當以棒
T2122_.53.0436c05: 撃君頭者。一是袋主。當以袋歙君氣者。見
T2122_.53.0436c06: 君得還故乞物耳。山龍惶懼謝三人曰。愚不
T2122_.53.0436c07: 識公。請至家備物。但不知何處送之。三人
T2122_.53.0436c08: 曰。於水邊若樹下燒之。山龍諾。吏送歸家。
T2122_.53.0436c09: 見親眷正哭經營殯具。山龍入室屍傍即蘇。
T2122_.53.0436c10: 後日剪紙作錢帛并酒食。自送於水邊燒之。
T2122_.53.0436c11: 忽見三人來謝曰。蒙君不失信重相贈遺愧
T2122_.53.0436c12: 荷。言畢不見。山龍自向總持寺主説。寺主傳

T2122_.53.0436c13:

向臨説

右一驗出
冥報記也

T2122_.53.0436c14: 法苑珠林卷第二十
T2122_.53.0436c15:
T2122_.53.0436c16:
T2122_.53.0436c17:
T2122_.53.0436c18: 法苑珠林卷第二十一
T2122_.53.0436c19: 　西明寺沙門釋道世撰　
T2122_.53.0436c20: 福田篇第十　歸信篇第十一　士女篇第
T2122_.53.0436c21: 十二

T2122_.53.0436c22:

福田篇

此有
三部

T2122_.53.0436c23: 述意部　優劣部　平等部
T2122_.53.0436c24: 述意部第一
T2122_.53.0436c25: 自大覺泥洹福歸衆聖。開士應眞弘揚末教。
T2122_.53.0436c26: 並飛化衆刹隨縁攝誘。感殊則同室天隔。應
T2122_.53.0436c27: 合則異境對顏。是以隨敬一僧則五眼開淨。
T2122_.53.0436c28: 隨施一毫則六度無盡也
T2122_.53.0436c29: 優劣部第二

Footnote:

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