SAT DB

T2122_.53.0468a01: 達京至淨影寺大門放之。鳴叫騰躍注入遠
T2122_.53.0468a02: 房。依前馴聽不避寒暑。但聞法集鍾聲不問
T2122_.53.0468a03: 旦夕。皆入講堂靜聲伏聽。僧徒梵散出堂翔
T2122_.53.0468a04: 鳴。若値白黒布薩鳴鍾。終不入聽。時共異
T2122_.53.0468a05: 之。若遠常途講解。依法潜聽。中間及餘語
T2122_.53.0468a06: 便鳴翔而出。信知道籍人弘。靈鳥嘉應。不可
T2122_.53.0468a07: 非其身未證法輒＊升法座。定墮地獄。此亦別
T2122_.53.0468a08: 時之意。不得雷同總廢也。以開皇年中卒
T2122_.53.0468a09: 於淨影寺
T2122_.53.0468a10: 隋西京眞寂道場釋法彦。姓張。寓居治州
T2122_.53.0468a11: 志隆大法。而聰明振響冠遠儕倫。雖三藏並
T2122_.53.0468a12: 通。偏以大論馳美。游渉法會莫敢抗言。開皇
T2122_.53.0468a13: 十六年。下勅以彦爲大論衆主。住眞寂寺。鎭
T2122_.53.0468a14: 長引化仁壽造塔。復召送舍利于汝州。四年
T2122_.53.0468a15: 又勅送舍利沂州善應寺。掘其深丈餘。乃
T2122_.53.0468a16: 得金沙。濤汰成純。凡有二升。光曜奪日。又感
T2122_.53.0468a17: 黄牛。自至塔前屈膝前足兩拜而止。迴身又
T2122_.53.0468a18: 禮文帝。比景像一拜。及入石函于時三萬許
T2122_.53.0468a19: 人。並見天雲五色長十餘丈闊三四丈。四繞
T2122_.53.0468a20: 白雲状如羅綺。正當基上空中。自午至未方
T2122_.53.0468a21: 乃歇滅。後降五色雲從四方來。状同前瑞。
T2122_.53.0468a22: 又感玄鶴五頭從西北來迴旋塔上乃經四度
T2122_.53.0468a23: 去復還來。復感白鶴於上裴回久之乃逝。又
T2122_.53.0468a24: 感五色蛇盤屈函外可三尺頭向舍利。驚終
T2122_.53.0468a25: 不怖。如此數度。刺史鄭善果以表奏聞曰
T2122_.53.0468a26: 臣聞。敬天育物。則乾象著其能。順地養民。
T2122_.53.0468a27: 則坤元表其徳。是以陶唐砥躬弗懈。伏氣呈
T2122_.53.0468a28: 祥。夏后水土成功。玄珪告錫。方知天時人事
T2122_.53.0468a29: 影響若神伏惟陛下。秉圖揖讓。受命君臨。區
T2122_.53.0468b01: 宇無塵聲教盡一。含弘光大慈愍無邊。天佛
T2122_.53.0468b02: 垂鑒降茲榮瑞。塔基六處並得異砂。炫曜相
T2122_.53.0468b03: 暉倶同金寶。牛爲禮拜。太古未經。雲騰五色。
T2122_.53.0468b04: 於今方見。又感蛇形雜采盤旋塔基。鶴颺玄
T2122_.53.0468b05: 素＊裴回空際。雖軒皇景瑞空傳舊章。漢帝慶
T2122_.53.0468b06: 徴徒書簡策。自非徳隆三寶道冠百王。豈
T2122_.53.0468b07: 能感斯美慶致招靈異。帝乃大悦。著于別記。
T2122_.53.0468b08: 以大業三年卒于所住。春秋六十矣
T2122_.53.0468b09: 唐西京勝光寺釋道宗。俗姓孫氏。莱州即墨
T2122_.53.0468b10: 人也。三藏通明大論尤精。毎講大論天雨衆
T2122_.53.0468b11: 華。旋繞講堂飛流戸内。既不委地。久之還
T2122_.53.0468b12: 去。合衆驚嗟希覩斯瑞。武徳六年卒于所住。
T2122_.53.0468b13: 春秋七十有一
T2122_.53.0468b14: 唐蒲州仁壽年釋道＊慧。俗姓張氏。河東虞
T2122_.53.0468b15: 郷人也。神氣高邈器度虚簡。善通機會鑒達
T2122_.53.0468b16: 治方。雖通群典偏以涅槃攝論爲栖神之宅
T2122_.53.0468b17: 也。至貞觀二年冬月。有請講涅槃。預知將終
T2122_.53.0468b18: 苦不受請。前人不測鄭重延之。不免來意赴
T2122_.53.0468b19: 請登座。發題告諸四衆。悲歎而言。自惟去聖
T2122_.53.0468b20: 遙遠微言隱絶。庸愚所傳不足師範。但以信
T2122_.53.0468b21: 心歸向自當識悟。今席講説止於云何偈後。
T2122_.53.0468b22: 但世界法爾不久當終。時日既促願各用心。
T2122_.53.0468b23: 逐文依叙。恰至偈初。即覺失念無疾而終。
T2122_.53.0468b24: 春秋七十有五。即以其年十二月。送往王城
T2122_.53.0468b25: 子午谷中南山之陰。闔境同號若喪考妣。當
T2122_.53.0468b26: 夜降雪。周三四里。乃掃路通行陳屍山嶺經
T2122_.53.0468b27: 夕忽有異華。繞屍周匝備地涌出。可五百枝。
T2122_.53.0468b28: 長二尺許。上發鮮榮似款冬華。而形相全異。
T2122_.53.0468b29: 大衆驚慟悲慶諠山。乃折入城示諸耆宿。
T2122_.53.0468c01: 乃内水瓶。至來年五月猶不萎瘁。自非宿祐
T2122_.53.0468c02: 所資。豈感冥祥嘉應也。晋州有人。性愛畋
T2122_.53.0468c03: 獵。初不奉信。有傳＊慧感。乃造山覓唯覩空
T2122_.53.0468c04: 處。自悔哀哭曰。生不蒙開信死不逢瑞。獨
T2122_.53.0468c05: 何無感。必有神道願示微祥。言訖地涌奇

T2122_.53.0468c06:

華。還長二尺。欣慰嘉應發心永固

右此八驗出
唐高僧傳」

T2122_.53.0468c07: 法苑珠林卷第二十四
T2122_.53.0468c08:
T2122_.53.0468c09:
T2122_.53.0468c10:
T2122_.53.0468c11: 法苑珠林卷第二十五
T2122_.53.0468c12: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0468c13:

見解篇第十七

此有
二部

T2122_.53.0468c14: 述意部第一
T2122_.53.0468c15: 夫心識運變厥理無常。解惑相翻聖人何迹。
T2122_.53.0468c16: 澄神虚照應機如響。所謂寂滅不動感而遂
T2122_.53.0468c17: 通。悟道縁機然後神化。是以文字應用彌綸
T2122_.53.0468c18: 宇宙。聖變隨方該羅法界。非六通之至聖。孰
T2122_.53.0468c19: 能垂化於五道者也
T2122_.53.0468c20: 引證部第二
T2122_.53.0468c21: 如分別功徳論云。如來所以廣爲四部各説
T2122_.53.0468c22: 第一者。乃爲將來遺法之中。四姓出家見解
T2122_.53.0468c23: 不同。共相是非自稱爲尊餘人爲卑。如是之
T2122_.53.0468c24: 輩不可稱計故。預防於未然開其自足之路。
T2122_.53.0468c25: 如光明之中日爲其最。星宿之中月爲其最。
T2122_.53.0468c26: 川流之中海爲其最。六天之中波旬以爲其
T2122_.53.0468c27: 最。色界十八天之中淨居以爲其最。九十六
T2122_.53.0468c28: 部之中釋僧以爲其最。九十六道之中佛道
T2122_.53.0468c29: 以爲其最。如五百聲聞弟子之中。神解各別

T2122_.53.0469a01:

不可具列

略列一二十人餘
之不盡備在廣本

T2122_.53.0469a02: 第一如拘隣比丘。初化受法善來之首故稱
T2122_.53.0469a03: 第一。如憍梵鉢提比丘。善護譏嫌藏身天上
T2122_.53.0469a04: 故稱第一。故功徳論云。牛脚比丘以二事不
T2122_.53.0469a05: 得居世間。何者此比丘脚似牛甲。食飽則齝。
T2122_.53.0469a06: 以是二事不得居世。若外道見謂諸沙門食
T2122_.53.0469a07: 無時節生誹謗心。是以佛遣上天在善法講
T2122_.53.0469a08: 堂坐禪。善覺比丘常爲衆僧作使至天上。佛
T2122_.53.0469a09: 涅槃後迦葉鳴椎大集衆僧。命阿那律遍觀
T2122_.53.0469a10: 世間。誰不來者。阿那律即觀世界盡來。唯有
T2122_.53.0469a11: 憍梵比丘今在天上。即遣善覺命召使來。善
T2122_.53.0469a12: 覺到三十三天。見在善法講堂入滅盡定。禪
T2122_.53.0469a13: 指覺之曰。世尊涅槃已十四日。迦葉集衆。遣
T2122_.53.0469a14: 我相命可下世間至衆集所。憍梵答曰。世間
T2122_.53.0469a15: 已空我寧忍還。欲取涅槃。即以衣鉢付於善
T2122_.53.0469a16: 覺。還歸衆僧。便取涅槃。以是因縁。善護其身
T2122_.53.0469a17: 安處天上。故稱第一也
T2122_.53.0469a18: 第二論云。憂留毘迦葉所以稱第一者。乃宿
T2122_.53.0469a19: 世已來兄弟三人。常有千弟子相隨。今遇
T2122_.53.0469a20: 佛得度倶得羅漢。四事供養。由此而興將護
T2122_.53.0469a21: 聖衆。故供養中第一也
T2122_.53.0469a22: 第三論云。舍利弗所以稱智慧第一者。世尊
T2122_.53.0469a23: 方欲知身子智慧多少者。以須彌爲硯。以
T2122_.53.0469a24: 四大海水爲墨。以四天下竹木爲筆。滿四天
T2122_.53.0469a25: 下人爲書師。欲寫身子智慧者。猶不能盡。況
T2122_.53.0469a26: 凡夫五通而能測量耶。故稱智慧第一也
T2122_.53.0469a27: 第四論云。大目揵連所以稱神足第一者。世
T2122_.53.0469a28: 尊正説。三災流行人民大飢。欲反大地取
T2122_.53.0469a29: 地下肥以供民命。佛止不聽。恐損衆生。又欲
T2122_.53.0469b01: 一手執衆生一手反地。佛復不許。故知神足
T2122_.53.0469b02: 第一也
T2122_.53.0469b03: 如密迹金剛力士經云。目連承佛聖旨。西方
T2122_.53.0469b04: 有一世界名光明幡。佛名光明王。現在説法。
T2122_.53.0469b05: 目連到彼聽佛語。見其身長四十里。諸菩薩
T2122_.53.0469b06: 身長二＊十里。其諸菩薩所食鉢器。其高一
T2122_.53.0469b07: 里。目連行鉢際上。時諸菩薩白世尊曰。唯然
T2122_.53.0469b08: 大聖。此蟲從何而來。被沙門服行鉢際上。於
T2122_.53.0469b09: 時彼佛言。諸族姓子。愼勿發心輕慢此賢。所
T2122_.53.0469b10: 以者何。今斯少年名大目連。是釋迦文佛聲
T2122_.53.0469b11: 聞弟子中神足第一。時光明佛告大目連。吾
T2122_.53.0469b12: 土菩薩及諸聲聞。見卿身小咸發輕慢。仁當
T2122_.53.0469b13: 顯神足力承釋迦文威徳。目連稽首足下。繞
T2122_.53.0469b14: 佛七匝踴身在空。廣現神足已復住佛前。諸
T2122_.53.0469b15: 菩薩歎未曾有。佛言。欲試釋迦文佛音響遠
T2122_.53.0469b16: 近。故到此土。仁者不宜試如來音響。如來
T2122_.53.0469b17: 音響無限。無遠無近。廣遠無量。不可爲喩。世
T2122_.53.0469b18: 尊告曰。云何以汝神力到此世界。故是世尊
T2122_.53.0469b19: 釋迦文佛威徳所立。當遙禮釋迦文佛。自
T2122_.53.0469b20: 當至彼。假使卿身以己神足欲還本國。一劫
T2122_.53.0469b21: 不至。目連右膝著地。向於東方禮釋迦文佛。
T2122_.53.0469b22: 叉手自歸屈申臂頃即時得至。故知目連神
T2122_.53.0469b23: 足中第一也
T2122_.53.0469b24: 第五論云。阿那律所以稱第一者。時佛爲大
T2122_.53.0469b25: 會説法。那律坐眠。佛見謂曰。今如來説法。汝
T2122_.53.0469b26: 何以眠耶。夫眠者。心意閉塞與死何異。那
T2122_.53.0469b27: 律慚愧剋心自誓不敢復眠。不眠遂久。眼便
T2122_.53.0469b28: 失明。所以然者。凡有六食。眼有二食。一視
T2122_.53.0469b29: 色。二睡眠。五情亦各二食。得食者六根乃全。
T2122_.53.0469c01: 以眼失食故喪眼根。佛命耆域治之曰。不眠
T2122_.53.0469c02: 不可治。已失肉眼無所復覩。五百弟子各棄
T2122_.53.0469c03: 馳散。倩人貫針捫摸補衣。線盡重貫無人可
T2122_.53.0469c04: 倩。左右唱曰。誰求福者與我貫針。世尊忽然
T2122_.53.0469c05: 到前取來。吾與汝貫。問曰。是誰。曰我是佛
T2122_.53.0469c06: 也。曰佛已福足。復欲求福耶。曰福徳可得厭
T2122_.53.0469c07: 耶。那律思惟。佛尚求福。況於凡人邪。心中
T2122_.53.0469c08: 感結馳向佛視。以至心故忽得天眼。重復思
T2122_.53.0469c09: 惟便得羅漢。凡得羅漢皆有三眼。一肉眼。二
T2122_.53.0469c10: 天眼。三慧眼。三眼視者。恐肉眼亂天爭功
T2122_.53.0469c11: 精麁。以雜觀故。專用天眼觀大千界精麁悉
T2122_.53.0469c12: 覩。故言天眼第一也
T2122_.53.0469c13: 第六論云。迦旃延所以稱善分別義第一者。
T2122_.53.0469c14: 將欲撰集法藏。心中惟曰。爲人問憒鬧精思
T2122_.53.0469c15: 不專。故隱地中。七日纂集大法已訖呈佛。
T2122_.53.0469c16: 稱曰善哉。聖所印可。以爲一藏。此義微妙
T2122_.53.0469c17: 降伏外道。故稱第一。又佛稱仁者辯才析理
T2122_.53.0469c18: 解義第一也
T2122_.53.0469c19: 第七論云。所以稱婆拘羅壽命極長者。以曩
T2122_.53.0469c20: 昔曾供養六萬佛於諸佛所常行慈心。蜎飛
T2122_.53.0469c21: 蠕動有形命類。＊常加慈愍。無有毫氂殺害之
T2122_.53.0469c22: 想。佛告阿難。如我今日正壽八十者。如來
T2122_.53.0469c23: 隨世欲適衆生不現其異。故壽八十。婆拘羅
T2122_.53.0469c24: 者受前宿世慈心之福故。年壽加倍一百六
T2122_.53.0469c25: 十。往昔毘婆尸如來出世時有長者。居明
T2122_.53.0469c26: 貞修禀性良謙。請佛及僧九十日四事供養。
T2122_.53.0469c27: 有一比丘來求索藥。長者問曰。何所患苦。答
T2122_.53.0469c28: 曰。頭痛。長者答曰。此必膈上有水。仰攻其
T2122_.53.0469c29: 頭。是以頭痛。即施一呵梨勒果。因服病除。
T2122_.53.0470a01: 縁是福報。九十一劫未曾病患。阿難問婆拘
T2122_.53.0470a02: 羅。何以不爲人説法。爲無四辯智慧而不説
T2122_.53.0470a03: 耶。答曰。我於四辯捷疾之智非爲不足。直自
T2122_.53.0470a04: 樂靜不喜憒鬧。故不説法。故長命省事第
T2122_.53.0470a05: 一也
T2122_.53.0470a06: 第八論云。所以稱優波離持律第一者。是五
T2122_.53.0470a07: 百釋子 &T061269;

髮師不輕不重泯然除盡。佛命善
T2122_.53.0470a08: 來即成沙門。佛即受戒得阿羅漢。次＊受五
T2122_.53.0470a09: 百釋子戒。優波離爲上座。諸釋子言。此我
T2122_.53.0470a10: 家僕何縁禮之。佛言。不爾。法無貴賤先達爲
T2122_.53.0470a11: 兄。俛仰不已制意爲禮。即時天地大動。諸
T2122_.53.0470a12: 天於上讃曰。善哉善哉。今日諸釋降伏貢高。
T2122_.53.0470a13: 此意難勝故地爲動。當五百釋子爲道時。亦
T2122_.53.0470a14: 有九萬九千人出家爲道。優波離自從佛受
T2122_.53.0470a15: 戒已來未曾犯如毫氂。故稱持律第一。又祇
T2122_.53.0470a16: 園精舍北有一比丘。得病經六年不差。波離
T2122_.53.0470a17: 往問。何所患苦欲何所須。曰我有所須以違
T2122_.53.0470a18: 佛教。故不可説。曰但説無苦。曰我唯思酒
T2122_.53.0470a19: 五升病便除愈優波離曰。且住。我爲汝問佛。
T2122_.53.0470a20: 還即問佛。有比丘病須酒爲藥。不審可得飮
T2122_.53.0470a21: 不。世尊曰。我所制法除病苦者。優波離即還
T2122_.53.0470a22: 索酒與病比丘。病即除愈。重與説法得羅漢
T2122_.53.0470a23: 道。佛讃波離。汝問此事。使病比丘得蒙除差。
T2122_.53.0470a24: 又使得道。若不得度後墮三塗無有出斯。乃
T2122_.53.0470a25: 爲將來比丘能設禁法。使知輕重得濟危厄。
T2122_.53.0470a26: 汝眞持律。以律付汝。勿令漏失。不可示以沙
T2122_.53.0470a27: 彌白衣。復稱第一也
T2122_.53.0470a28: 第九論云。所以稱難陀比丘端正第一者。餘
T2122_.53.0470a29: 諸比丘各各有相。舍利弗有七相。目連有
T2122_.53.0470b01: 五相。阿難有二十相。唯難陀有三十相。難
T2122_.53.0470b02: 陀金色。阿難銀色。衣服光曜。金樓履屣執琉
T2122_.53.0470b03: 璃鉢。入城乞食。其有見者無不欣悦。自捨如
T2122_.53.0470b04: 來餘諸弟子無能及者。故稱端正第一。柰女
T2122_.53.0470b05: 請佛。於外見難陀愛樂情深。接足爲禮以手
T2122_.53.0470b06: 摩之。雖覩美姿寂無情想。形影相感則失
T2122_.53.0470b07: 不淨。柰女不達疑有欲心。佛知其意。告柰
T2122_.53.0470b08: 女曰。勿生疑心。難陀劫後七日當得羅漢。以
T2122_.53.0470b09: 是言之。知心不變故稱第一
T2122_.53.0470b10: 第十論云。所以稱婆陀比丘解人疑滯第一
T2122_.53.0470b11: 者。三世諸佛皆共八萬四千以爲行法。衆生
T2122_.53.0470b12: 得道不必＊遍行衆行。隨其所悟處以爲宗趣。
T2122_.53.0470b13: 何者衆生結使不同。病有多少。垢有厚薄。是
T2122_.53.0470b14: 故如來設教若干。或有一藥治衆病。或有衆
T2122_.53.0470b15: 藥治一病。猶六度相統。一行爲主衆行悉從。
T2122_.53.0470b16: 一行不專衆病隨起。隨病所起對藥應之。若
T2122_.53.0470b17: 計常起以無常對之。若計有心起以空心對
T2122_.53.0470b18: 之。當其無常領行。萬行皆無常也。猶施造
T2122_.53.0470b19: 八萬。八萬皆爲施所造也。亦猶如來八音中
T2122_.53.0470b20: 一音統八響。一響統百教。一教統百義。一一
T2122_.53.0470b21: 相領至千萬億。一音報萬億。其變如是。略説
T2122_.53.0470b22: 統行其喩亦爾。此比丘專以略説爲主。故稱
T2122_.53.0470b23: 第一也
T2122_.53.0470b24: 第十一論云。所以稱天須菩提著好衣第一
T2122_.53.0470b25: 者。五百弟子中有兩須菩提。一王者種。一長
T2122_.53.0470b26: 者種。其天須菩提出王者種所言天者。爲五
T2122_.53.0470b27: 百世中常生天上。化應聲聞下生王家。食福
T2122_.53.0470b28: 自然未曾匱乏。佛還本國。佛勅出家。約身
T2122_.53.0470b29: 守節麁衣惡食。草蓐爲床。大小便爲藥。此
T2122_.53.0470c01: 比丘聞佛切教退欲還家。佛受波斯匿王請。
T2122_.53.0470c02: 即詣佛所辭退而還。阿難語曰。君且住一宿
T2122_.53.0470c03: 須菩提曰。道人屋舍如何可止。且至白衣家
T2122_.53.0470c04: 寄止一宿明當還歸。阿難曰。但住。今當嚴辦。
T2122_.53.0470c05: 即往王所。種種座具幡華香油嚴飾皆備。此
T2122_.53.0470c06: 比丘便於中止宿。以適本心意便得定。思惟
T2122_.53.0470c07: 四諦至於後夜即得羅漢。阿難白佛。天須菩
T2122_.53.0470c08: 提已得羅漢飛在虚空。佛語阿難。夫衣有二
T2122_.53.0470c09: 種可親不可親。若著好衣益其道心。此可親
T2122_.53.0470c10: 近。若損道心。此不可親近也。是故阿難。或從
T2122_.53.0470c11: 好衣得道。或從五納弊惡得道。所悟在心不
T2122_.53.0470c12: 拘形服也。是故言之。天須菩提著好衣第一
T2122_.53.0470c13: 也
T2122_.53.0470c14: 第十二論云。所以稱羅雲持戒不毀第一者。
T2122_.53.0470c15: 或云。羅雲喜妄語好瞋。佛捨輪王之位而作
T2122_.53.0470c16: 沙門。東西行乞不可羞耶。以嫌如來故作妄
T2122_.53.0470c17: 語。若有人問如來所在。實在祇園而云在
T2122_.53.0470c18: 晝闇園。實在晝闇園而言在祇園。反覆妄語
T2122_.53.0470c19: 誑於來人。阿難白佛。羅雲妄語。佛喚羅雲來。
T2122_.53.0470c20: 卿實妄語耶。對曰實爾。我所以捨聖王位者。
T2122_.53.0470c21: 以不可恃怙皆歸無常。正使帝釋梵王皆不
T2122_.53.0470c22: 可保。況復聖王而可恃耶。佛語羅雲。我前後
T2122_.53.0470c23: 捨此不可稱計。而汝今時方恨我耶。佛語羅
T2122_.53.0470c24: 雲。汝取水來。羅雲即盛滿鉢水授與如來。如
T2122_.53.0470c25: 來執鉢水謂羅雲曰。汝見此水不。對曰已見。
T2122_.53.0470c26: 佛言。此水滿鉢無所減者。喩持戒完具無所
T2122_.53.0470c27: 損落。復瀉半棄謂羅雲曰。汝見此水不。對
T2122_.53.0470c28: 曰見之。佛言。此水失半。喩戒不具足。復瀉水
T2122_.53.0470c29: 盡示羅雲曰。見此空鉢不。答曰已見。佛言。犯
T2122_.53.0471a01: 戒都盡喩如空鉢。復以鉢覆地示曰。汝見此
T2122_.53.0471a02: 不。答曰已見。佛言。已犯戒盡當墮地獄。喩
T2122_.53.0471a03: 鉢口向地也。羅雲自被約勅以後。未曾復犯
T2122_.53.0471a04: 如毫釐戒。故稱持戒第一也。忍行亦爲第一。
T2122_.53.0471a05: 故舍利弗將羅雲入舍衞城乞食。時有婆羅
T2122_.53.0471a06: 門。見羅雲在後行。即興惡意打羅雲頭破。血
T2122_.53.0471a07: 流汚面。羅雲即生惡念。要當方便報此怨
T2122_.53.0471a08: 家。舍利弗已知心念。爲其拭血。謂羅雲曰。當
T2122_.53.0471a09: 憶汝父。昔爲王時人來索眼。即挑眼與。截手
T2122_.53.0471a10: 截足亦不悔恨。若爲象時以牙與人亦不厭
T2122_.53.0471a11: 倦汝今云何起此惡念。羅雲聞説即自剋責。
T2122_.53.0471a12: 我今云何惡心向彼。即忍如地。不起害心如
T2122_.53.0471a13: 毛髮許。時打羅雲者墮無擇地獄中。以是因
T2122_.53.0471a14: 縁持戒忍行最爲第一也
T2122_.53.0471a15: 第十三論云。所以稱般陀比丘暗鈍然能變
T2122_.53.0471a16: 形第一者。良由佛教使誦掃帚得帚忘掃得
T2122_.53.0471a17: 掃忘帚。六年之中專心誦此。意遂解悟。而自
T2122_.53.0471a18: 思惟曰。帚者篲。掃者除。篲者即喩八正道。
T2122_.53.0471a19: 糞者喩三毒垢也。以八正道篲掃三毒垢。所
T2122_.53.0471a20: 謂掃帚義者。止謂此耶。深思此理心即開解
T2122_.53.0471a21: 得阿羅漢道。復有婆羅門。名曰梵天。亦名
T2122_.53.0471a22: 世典。博覽群籍圖書祕讖。天文地理無不關
T2122_.53.0471a23: 練。故名世典。自以徳高命共論議。謂般陀曰
T2122_.53.0471a24: 能與我共論耶般陀曰。我尚能與汝父祖梵
T2122_.53.0471a25: 天共論。何況汝盲無目人乎。梵志尋言即語
T2122_.53.0471a26: 曰。盲與無目有何等異。般陀默然不對。無
T2122_.53.0471a27: 以相詶。即以神足相答騰空去地四丈九尺。
T2122_.53.0471a28: 結跏趺坐。梵志仰瞻敬情内發。時舍利弗知
T2122_.53.0471a29: 其辭匱現變相答。若不往屈梵志不度。即以
T2122_.53.0471b01: 神足作般陀形。便使般陀本形不現。化形問
T2122_.53.0471b02: 曰。汝爲是天是人乎。答曰。是人。又問。人爲
T2122_.53.0471b03: 是男子不。曰是男子。又問。男子與人有何等
T2122_.53.0471b04: 異。答曰。不異。又問。人者統名。男子據形。何
T2122_.53.0471b05: 得不異。向言盲者。謂不見今世後世善惡
T2122_.53.0471b06: 之報。無目者謂無智慧之眼以斷結使也。梵
T2122_.53.0471b07: 志心解即得法眼淨。以是因縁。般陀變形爲

T2122_.53.0471b08:

第一也

此之羅漢且偏據一長云第
一若論實徳神解並皆第一也

如増一阿含

T2122_.53.0471b09: 經云。時世尊於十五日説戒時。諸比丘僧及
T2122_.53.0471b10: 五百比丘衆。從祇桓沒詣阿耨達池。時龍
T2122_.53.0471b11: 王至世尊所頭面禮足在一面坐。觀衆空無。
T2122_.53.0471b12: 舍利弗今無此坐。佛告目連言。汝速至舍利
T2122_.53.0471b13: 弗所以我聲告。目連承教往舍衞城。語舍利
T2122_.53.0471b14: 弗言。佛呼汝來。阿耨達龍王欲得相見。舍利
T2122_.53.0471b15: 弗自解祇支帶著目連前。謂目連曰。汝有神
T2122_.53.0471b16: 足擧此衣帶結。目連執帶不能移動。盡力欲
T2122_.53.0471b17: 擧地皆大動。舍利弗便擧目連著東弗于逮。
T2122_.53.0471b18: 又以帶纒須彌山。目連便擧動須彌山。舍利
T2122_.53.0471b19: 弗復以此帶纒如來座。目連遂不能動。捨帶
T2122_.53.0471b20: 還龍王所。遙見舍利弗。已在前至結跏趺坐
T2122_.53.0471b21: 繋念在前。目連白佛言。我不失神足耶。何以
T2122_.53.0471b22: 故。舍利弗後沒先至。佛曰。不退。舍利弗有大
T2122_.53.0471b23: 智慧。佛告目連。衆多比丘無恭敬心。於汝言。
T2122_.53.0471b24: 舍利弗神足勝汝。汝可於此衆中現其威力。
T2122_.53.0471b25: 對曰。承教。即於座起往須彌山頂。以一足蹈
T2122_.53.0471b26: 山頂。擧一足著梵天上。蹴須彌山使地六返
T2122_.53.0471b27: 震動。時諸比丘歎未曾有。目連説偈。時六十
T2122_.53.0471b28: 比丘因此漏盡意解
T2122_.53.0471b29: 又文殊師利般涅槃經云。佛告跋陀羅菩薩。
T2122_.53.0471c01: 此文殊師利。有大慈悲生於此國。多羅聚落
T2122_.53.0471c02: 梵徳婆羅門家。其生之時家内屋宅化如蓮
T2122_.53.0471c03: 華。從母右脇出。身紫金色。墮地能語。如天
T2122_.53.0471c04: 童子。有七寶蓋隨覆其上。九十五種諸論議
T2122_.53.0471c05: 師。無能詶對。唯於佛所出家學道。住首楞嚴
T2122_.53.0471c06: 三昧。佛涅槃後四百五十歳。當至雪山爲五
T2122_.53.0471c07: 百仙人宣揚十二部經。教化令住不退已至
T2122_.53.0471c08: 本生地。於空野澤尼拘律陀樹下結跏趺坐
T2122_.53.0471c09: 入首楞嚴三昧。身諸毛孔出金色光。＊遍照
T2122_.53.0471c10: 十方世界。度有縁者。身如紫金山。正長丈
T2122_.53.0471c11: 六。圓光嚴顯面各一尋。於圓光内有五百化
T2122_.53.0471c12: 佛。一一化佛有五化菩薩。以爲侍者。佛告
T2122_.53.0471c13: 跋陀波羅。是文殊師利。有無量神通變現不
T2122_.53.0471c14: 可具記。若有衆生但聞文殊師利名。除却
T2122_.53.0471c15: 十二億劫生死之罪。若禮拜供養者。生生之
T2122_.53.0471c16: 處常生佛家。若未得見當誦持首楞嚴稱文
T2122_.53.0471c17: 殊師利名。一日至七日。文殊必來至其人所。
T2122_.53.0471c18: 若有宿業障者。夢中得見。夢中見者。於現在
T2122_.53.0471c19: 身若求聲聞。以見文殊師利故得須陀洹乃
T2122_.53.0471c20: 至阿那含。若出家人見者。以得見故一日一
T2122_.53.0471c21: 夜成阿羅漢。若有深信方等經典。是法王子。
T2122_.53.0471c22: 於禪定中爲説深法。亂心多者。於其夢中爲
T2122_.53.0471c23: 説實義。令其堅固於無上道得不退轉。我滅
T2122_.53.0471c24: 度後一切衆生。其有得聞文殊師利名者。見
T2122_.53.0471c25: 形像者。百千劫中不墮惡道。若有受持讀誦
T2122_.53.0471c26: 文殊師利名者。設有重障不墮阿鼻極惡猛
T2122_.53.0471c27: 火。常生他方清淨國土。値佛聞法得無生
T2122_.53.0471c28: 忍
T2122_.53.0471c29: 又賢愚經云。佛在王舍城鷲頭山中。時波
T2122_.53.0472a01: 羅柰王名波羅摩達王。有輔相生一男兒。相
T2122_.53.0472a02: 好備滿。身色紫金。姿容挺特。輔相見子倍増
T2122_.53.0472a03: 怡悦。其母素性不能良善。懷妊已來恤矜
T2122_.53.0472a04: 苦厄悲潤黎庶。等心護養。父召相師令占相
T2122_.53.0472a05: 之。相師見喜因爲立字。號曰彌勒。其兒殊
T2122_.53.0472a06: 稱合土宣聞。國王聞懼恐大奪位。聞其未長
T2122_.53.0472a07: 當預除滅。即勅輔相。聞汝有子容相有異。汝
T2122_.53.0472a08: 可將來。吾欲得見。時宮内人及父知王欲圖。

T2122_.53.0472a09:

甚懷湯火

餘經權計即報王言近遣向
南天國外舅家養來奉示王

其兒有舅

T2122_.53.0472a10: 名波婆梨。在波婆富羅國。爲彼國師。聰明
T2122_.53.0472a11: 高博智達殊才。五百弟子＊常逐諮禀。於時
T2122_.53.0472a12: 輔相憐愛其子。懼被其害。密計遣人乘象送
T2122_.53.0472a13: 之。舅見彌勒覩其色好。加意愛養敬視在懷。
T2122_.53.0472a14: 其年漸大教使學問。一日諮受勝餘終年。學
T2122_.53.0472a15: 未經歳月普通經書。時波婆梨見其外甥學
T2122_.53.0472a16: 既不久通達諸書。欲爲作會顯揚其美。遣一
T2122_.53.0472a17: 弟子至波羅柰。語於輔相説兒所學。索於珍
T2122_.53.0472a18: 寶欲爲設會。其弟子往至于中道。聞人説佛
T2122_.53.0472a19: 無量徳行。思慕欲見。即往趣佛。未到中間爲
T2122_.53.0472a20: 虎所噉。乘其善心生第一四天。波婆梨自竭
T2122_.53.0472a21: 所有爲設大會。一切都集。設會已訖大施噠
T2122_.53.0472a22: 嚫。人得五百金錢。財物罄盡。有一婆羅門
T2122_.53.0472a23: 名勞度叉。最於後至。獨不得食。唯與五百
T2122_.53.0472a24: 金錢勞度＊叉言。聞汝設施云何空爾。若必
T2122_.53.0472a25: 拒逆不見給者。汝更七日頭破七段。時波婆
T2122_.53.0472a26: 梨恐有惡呪及餘蠱道。事不可輕深以爲懼。
T2122_.53.0472a27: 前使弟子終生天者。遙見其師愁瘁無頼。即
T2122_.53.0472a28: 從天下來到其前。問其師言。何故愁憂。師具
T2122_.53.0472a29: 廣説。天白師言。勞度＊叉者。未識頂法。愚癡
T2122_.53.0472b01: 迷網惡邪之人。竟何所能而乃憂此。今惟有
T2122_.53.0472b02: 佛最解頂法。無極法王。特可歸依。時波婆
T2122_.53.0472b03: 梨聞天説佛。即重問之。佛是何人。天即説佛
T2122_.53.0472b04: 功徳智慧不可稱計今在王舍城鷲頭山中。
T2122_.53.0472b05: 時波婆梨聞歎佛徳自思。必是我書所記
T2122_.53.0472b06: 沸星下現。天地大動當生聖人。今悉有此。
T2122_.53.0472b07: 即勅彌勒等十六人。往看相好。心念難之。我
T2122_.53.0472b08: 師波婆梨爲有幾相。我師年幾。我師是何種
T2122_.53.0472b09: 姓。我師有幾弟子。若答知數斯必是佛。汝等
T2122_.53.0472b10: 必爲弟子。遣一人語我消息。時彌勒等進趣
T2122_.53.0472b11: 王舍近到鷲山。見佛光明種種神異衆相赫
T2122_.53.0472b12: 然。益以歡喜。即奉師勅遙以心難。佛遙答之。
T2122_.53.0472b13: 一一無差。深生敬仰。頭面禮訖。佛爲説法。其
T2122_.53.0472b14: 十五人得法眼淨求索出家。佛言善來。鬚髮
T2122_.53.0472b15: 自墮法衣在身。重爲説法成阿羅漢。十六人
T2122_.53.0472b16: 中。時有一人字賓祈寄。是波婆姉子。即遣
T2122_.53.0472b17: 往白消息。還到本國。具以聞見廣爲説之。波
T2122_.53.0472b18: 婆聞喜。即從坐起長跪合掌。向王舍城誠
T2122_.53.0472b19: 心請佛。唯願屈神來見接濟。如來遙知。屈
T2122_.53.0472b20: 申臂頃來到其前。禮已擧頭見佛驚喜。佛爲

T2122_.53.0472b21:

説法逮阿那含。於時世尊尋還鷲山

唯彌勒一
人不取小

T2122_.53.0472b22:

果誓發大願
志趣菩提也

佛告諸比丘。於未來世。此閻浮提

T2122_.53.0472b23: 土地方正。平坦廣博無有山川。地生耎草猶
T2122_.53.0472b24: 如天衣。爾時人民壽八萬四千歳身長八丈。
T2122_.53.0472b25: 端正殊妙。人性仁和具修十善。彼時當有轉

T2122_.53.0472b26:

輪聖王。名曰勝伽

晋言
具也

彼時有婆羅門。家生

T2122_.53.0472b27: 一男兒。字曰彌勒。身色紫金三十二相衆好
T2122_.53.0472b28: 畢滿光明殊赫。出家學道成最正覺。廣爲衆
T2122_.53.0472b29: 生轉尊法輪。其第一會度九十三億衆生
T2122_.53.0472c01: 之類。第二會度九十一億。第三大會度九十
T2122_.53.0472c02: 億。如是三會説法得蒙度者。悉我遺法種福
T2122_.53.0472c03: 衆生。皆得在彼三會之中。阿難白佛。不審
T2122_.53.0472c04: 從何造起。名爲彌勒。佛言。過去久遠習慈三

T2122_.53.0472c05:

昧。定意柔軟更無害心。故字彌勒

梵云彌勒。
此曰慈氏

T2122_.53.0472c06:

彌勒者。亦是姓也。餘經云。過去有佛已字彌勒。値佛立
願同名彌勒。字阿逸多者。此云無勝。智過於人。故云

T2122_.53.0472c07:

＊無
勝也

T2122_.53.0472c08: 頌曰
T2122_.53.0472c09:     賢人軌宗度弱喪升虚遷
T2122_.53.0472c10:     師通資自發神光照有縁
T2122_.53.0472c11:     應變各殊別聖録同靈篇
T2122_.53.0472c12:     乘乾因九五逸響亮三千
T2122_.53.0472c13:     法鼓振玄教龍飛應人天
T2122_.53.0472c14:     恬智冥徼妙縹渺詠重玄
T2122_.53.0472c15:     盤紆七七紀嘉運莅中幡
T2122_.53.0472c16:     挺此四八姿映蔚華林園

T2122_.53.0472c17:

感應縁

如生肇之流澄安之類碩徳衆多
附在別篇不繁重録且略引二驗

T2122_.53.0472c18: 晋沙門鳩摩羅什　宋沙門釋法顯
T2122_.53.0472c19: 晋長安有鳩摩羅什。此云童壽。天竺人也。家
T2122_.53.0472c20: 世國相。什祖父達多倜儻不群名重於國。父
T2122_.53.0472c21: 鳩摩羅琰聰明有懿師。將嗣相位乃辭避出
T2122_.53.0472c22: 家。東度葱嶺。龜茲王聞其棄榮。甚敬慕之。自
T2122_.53.0472c23: 出郊迎請爲國師。王有妹年始二十。才悟明
T2122_.53.0472c24: 敏過目必能。一聞則誦。且體有赤黶。法生
T2122_.53.0472c25: 智子。諸國娉之並皆不許。及見琰心欲當
T2122_.53.0472c26: 之。乃逼以妻焉。既而懷什。什在胎中。其母
T2122_.53.0472c27: 慧解倍常。聞雀梨大寺名徳既多。又有得道
T2122_.53.0472c28: 之僧。即與王族貴女徳行諸尼。彌日設供。請
T2122_.53.0472c29: 齋聽法。什母忽自通天竺語。難問之辭必窮
T2122_.53.0473a01: 淵致。衆咸歎之。有羅漢達摩瞿沙曰。此必
T2122_.53.0473a02: 懷智子。爲説舍利弗在胎之證。及什生之後
T2122_.53.0473a03: 還忘前言。頃之什母樂欲出家。夫未之許。遂
T2122_.53.0473a04: 更産一男。名弗沙提婆。後因出城游觀。見塚
T2122_.53.0473a05: 間枯骨異處縱横。於是深惟苦本定求離俗。
T2122_.53.0473a06: 誓求落髮不咽飮食。至六日夜氣力綿乏。疑
T2122_.53.0473a07: 不達旦。夫乃懼而許焉。以未 &T061269;

髮故猶不
T2122_.53.0473a08: 嘗進。即勅人除髮。乃下飮食。次旦受戒。仍
T2122_.53.0473a09: 業禪法專精匪懈學得初果。什年七歳亦倶
T2122_.53.0473a10: 出家。從師受經日誦千偈。偈有三十二字。凡
T2122_.53.0473a11: 三萬二千言。誦毘曇既過。師授其義。即自
T2122_.53.0473a12: 通達無幽不暢。時龜茲國人。以其母王女利
T2122_.53.0473a13: 養甚多。乃携什避之。什年九歳隨母度辛頭
T2122_.53.0473a14: 河。至罽賓國遇名徳法師盤頭達多。即罽賓
T2122_.53.0473a15: 王之從弟也。淵粹有大量才明博識獨歩當
T2122_.53.0473a16: 時。三藏九部莫不該練。從旦至中手寫千偈。
T2122_.53.0473a17: 從中至暮亦誦千偈。名播諸國遠近師之。什
T2122_.53.0473a18: 至即崇以師禮。從受雜藏中長二含凡四百
T2122_.53.0473a19: 萬言。達多毎稱什神俊。遂聲徹於王。王即
T2122_.53.0473a20: 請入。集外道論師共相攻難。言氣始交。外道
T2122_.53.0473a21: 輕其年幼。言頗不遜。什乘隙而挫之。外道折
T2122_.53.0473a22: 伏愧惋無言。王益敬異。日給鵝腊一雙糠麺
T2122_.53.0473a23: 各三升蘇六升。此外國之上供也。所住寺
T2122_.53.0473a24: 僧乃差大僧五人沙彌十人。營視掃灑。有若
T2122_.53.0473a25: 弟子。其見尊崇如此。至年十二。其母携還龜
T2122_.53.0473a26: 茲。諸國皆 &MT01896;

以好爵。什並不顧。時什母將
T2122_.53.0473a27: 什至月氏北山。有一羅漢見而異之。謂其母
T2122_.53.0473a28: 曰。常當守護。此沙彌若至三十五不破戒者
T2122_.53.0473a29: 當。大興佛法度無數人。與優波掘多無異。
T2122_.53.0473b01: 若戒不全無能爲也。止可才明俊又法師而
T2122_.53.0473b02: 已。什進到沙勒國。頂戴佛鉢心自念言。鉢
T2122_.53.0473b03: 形甚大何其輕耶。即重不可勝失聲下之。母
T2122_.53.0473b04: 問其故。答云。兒心有分別鉢有輕重耳。遂停
T2122_.53.0473b05: 沙勒一年。其冬誦阿毘曇。於十門修智諸品。
T2122_.53.0473b06: 無所諮受而受備達其妙。又於六足諸門無
T2122_.53.0473b07: 所滯礙。沙勒國王有三藏沙門名喜見。謂
T2122_.53.0473b08: 其王曰。此沙彌不可輕。王宜請令。初開法
T2122_.53.0473b09: 門凡有二益。一國内沙門恥其不逮必見勉
T2122_.53.0473b10: 勵。二龜茲王必謂出我國而彼尊之。是尊
T2122_.53.0473b11: 我也。必來交好。王許焉。即設大會請什昇
T2122_.53.0473b12: 座説轉法輪經。龜茲王果遣使酬其親好。什
T2122_.53.0473b13: 以説法之暇。乃尋訪外道經書。善學韋陀舍
T2122_.53.0473b14: 多論。多明文辭製作問答等事。博覽四韋陀
T2122_.53.0473b15: 典及五明諸論。陰陽星算莫不畢盡。妙達吉
T2122_.53.0473b16: 凶言若符契。爲性率達。什初學小乘。後專
T2122_.53.0473b17: 務方等。乃歎曰。吾昔學小乘。如人不識金以
T2122_.53.0473b18: 鋀石爲妙。因廣求義要。受誦中百二論及十
T2122_.53.0473b19: 二門論等。頃之隨母。進到温宿國。即龜茲之
T2122_.53.0473b20: 北界。時温宿有一道士。神辯英秀振名諸國。
T2122_.53.0473b21: 手撃王鼓而自誓言。論勝我者斬首謝之。什
T2122_.53.0473b22: 既至以二義相撿。即迷悶自失稽首歸依。於
T2122_.53.0473b23: 是聲滿葱左譽宣河外。龜茲王躬往温宿迎
T2122_.53.0473b24: 什還國。廣説諸經。四遠學宗莫不能抗。時
T2122_.53.0473b25: 王女爲尼。字阿竭耶末帝。博覽群經特深禪
T2122_.53.0473b26: 要。云已證二果。聞法喜踊。乃更設大集請問
T2122_.53.0473b27: 方等經奧。什爲析辯諸法皆空無我。分別陰
T2122_.53.0473b28: 界假名非實。時會聽者莫不悲感。追悼皆恨
T2122_.53.0473b29: 悟之晩矣。至年二十受戒於王宮。從卑摩羅
T2122_.53.0473c01: 叉學十誦律。有頃什母辭往天竺。謂龜茲
T2122_.53.0473c02: 王白純曰。汝國尋衰吾其去矣。行止天竺進
T2122_.53.0473c03: 登三果。什母臨去謂什曰。方等深教應大闡
T2122_.53.0473c04: 眞丹傳之東土。唯爾之力但於自身無利。其
T2122_.53.0473c05: 可如何。什曰。大士之道利彼亡躯。若必使大
T2122_.53.0473c06: 化流傳能曉悟曚俗。雖復身當鑪 &T055114;

苦而
T2122_.53.0473c07: 無恨。於是留住龜茲止乎新寺。後於寺側故
T2122_.53.0473c08: 宮中初得放光經。始就披讀。魔來蔽之。唯
T2122_.53.0473c09: 見空牒。什知魔所爲誓心逾固。魔去字顯。仍
T2122_.53.0473c10: 習誦之。復聞空中聲曰。汝是智人何用讀此。
T2122_.53.0473c11: 什曰。汝是小魔宜時速去。我心如地不可轉
T2122_.53.0473c12: 也。停住三年。廣誦大乘經論洞其祕奧。龜
T2122_.53.0473c13: 茲王爲造金師子座。以大秦錦褥鋪之。令什
T2122_.53.0473c14: ＊昇而説法。什曰。家師猶未悟大乘。欲躬往
T2122_.53.0473c15: 迎禮不得停此。俄而大師盤頭達多不遠而
T2122_.53.0473c16: 至。王曰。大師何能顧。達多曰。一聞弟子所
T2122_.53.0473c17: 悟非常。二聞大王弘賛佛道。故冐渉艱危遠
T2122_.53.0473c18: 萃神國。什得師至欣遂本懷。爲説徳女問經。
T2122_.53.0473c19: 多明因縁空假昔與師倶所不信。故先説也。
T2122_.53.0473c20: 師謂什曰。汝於大乘見何異相而欲尚之。什
T2122_.53.0473c21: 曰。大乘深淨明有法皆空。小乘偏局多滯名
T2122_.53.0473c22: 相。師曰。汝説一切皆空。甚可畏也。安捨有而
T2122_.53.0473c23: 愛空乎。如昔狂人令績師＊績縷極令細好。
T2122_.53.0473c24: ＊績師加意細若微塵。狂人猶恨其麁。＊績師
T2122_.53.0473c25: 大怒。乃指空示曰。此是細縷狂人曰。何以不
T2122_.53.0473c26: 見。師曰。此縷極細我工之巧。猶且不見。況
T2122_.53.0473c27: 他人耶。狂人大喜。以付織師。師亦効焉。皆
T2122_.53.0473c28: 蒙上賞而實無物。汝之空法亦由此也。什乃
T2122_.53.0473c29: 連類而陳之。往復苦至。經一月餘日方乃信
T2122_.53.0474a01: 服。師歎曰。師不能達反啓其志驗於今矣。於
T2122_.53.0474a02: 是禮什爲師言。和尚是我大乘師。我是和
T2122_.53.0474a03: 上小乘師矣。西域諸國咸伏什神俊。毎至
T2122_.53.0474a04: 講説。諸王皆長跪座側令什踐而登焉。其見
T2122_.53.0474a05: 重如此。什既道流西域名播東川時符堅
T2122_.53.0474a06: 僭號關中。有外國前部王及龜茲王弟。竝來
T2122_.53.0474a07: 朝堅。堅引見。二王説堅云。西域多産珍奇。
T2122_.53.0474a08: 請兵往定以求内附。至堅建元十三年歳次
T2122_.53.0474a09: 丁丑正月。太史奏云。有星見外國分野。當
T2122_.53.0474a10: 有大徳智人入輔中國。堅曰。朕聞。西域有鳩
T2122_.53.0474a11: 摩羅什。襄陽有沙門道安。將非此耶。即遣使
T2122_.53.0474a12: 求之。至十七年二月。鄯部王前部王等。又
T2122_.53.0474a13: 説堅請兵西伐。十八年九月堅遣驍騎將軍
T2122_.53.0474a14: 呂光陵江將軍姜飛。將前部王及車師王等。
T2122_.53.0474a15: 率兵七萬西伐龜茲及烏耆諸國。臨發堅餞
T2122_.53.0474a16: 光於建章宮。謂光曰。夫帝王應天而治。以子
T2122_.53.0474a17: 愛蒼生爲本。豈貪其地而伐之。正以懷道之
T2122_.53.0474a18: 人故也。朕聞。西國有鳩摩羅什。深解法相善
T2122_.53.0474a19: 閑陰陽。爲後學之宗。朕甚思之。賢哲者國之
T2122_.53.0474a20: 大寶。若剋龜茲即馳驛送什。光軍未至。什
T2122_.53.0474a21: 謂龜茲王白純曰。國運衰矣。當有勍敵。日下
T2122_.53.0474a22: 人從東方來。宜供承之勿抗其鋒純不從而
T2122_.53.0474a23: 戰。光遂破龜茲殺純。立純弟震爲主。光既獲
T2122_.53.0474a24: 什。未測其智量。見其年齒尚少。乃凡人戲
T2122_.53.0474a25: 之。光還中路置軍於山下。將士已休。什曰。
T2122_.53.0474a26: 不可在此。必見狼狽。宜徙軍隴上。光不納
T2122_.53.0474a27: 諫。至夜果大雨洪潦暴起。水深數丈。死者數
T2122_.53.0474a28: 千。光始密而異之。什謂光曰。此凶二之地
T2122_.53.0474a29: 不宜淹留。推運揆數應速言歸。中路必有福
T2122_.53.0474b01: 地可居。光從之。至涼州聞符堅已爲姚萇所
T2122_.53.0474b02: 害。光三軍縞素大臨城南。於是竊號關外稱
T2122_.53.0474b03: 年太安。太安二年正月姑臧大風。什曰。不祥
T2122_.53.0474b04: 之風當有姦叛。然不勞自定也。後方驗什之
T2122_.53.0474b05: 言也。什停涼積年。呂光父子既不弘道。故
T2122_.53.0474b06: 蘊其深解無所宣化。符堅已亡竟不相見。及
T2122_.53.0474b07: 姚萇僭有關中。亦挹其高名虚心要請。呂以
T2122_.53.0474b08: 什智計多解。恐爲姚謀不許東入及萇卒子
T2122_.53.0474b09: 興襲位。復遣敦請。興弘始三年三月有樹連
T2122_.53.0474b10: 理生廟庭。逍遙園葱變爲薤。以爲美瑞。謂
T2122_.53.0474b11: 智人應入。至五月興遣隴西公碩徳西伐呂
T2122_.53.0474b12: 隆隆軍大破。至九月隆上表歸降。方得迎什
T2122_.53.0474b13: 入關。以其年十月二十日至于長安。興待以
T2122_.53.0474b14: 國師之禮。甚見優寵。語言相對則淹留終
T2122_.53.0474b15: 日。研微造晝則窮年忘倦。自大法東被始於
T2122_.53.0474b16: 漢明。渉歴魏晋經論漸多。而支竺所出多
T2122_.53.0474b17: 滯文格義。興少崇三寶。鋭志稱集。什既至
T2122_.53.0474b18: 止。仍請入西明閣及逍遙園譯出衆經。什既
T2122_.53.0474b19: 率多諳誦無不究盡。轉能漢言音譯流便。既
T2122_.53.0474b20: 覽舊經義多紕僻。皆由先度失旨故。不與梵
T2122_.53.0474b21: 本相應。興使沙門僧 &MT03037;

僧遷法欽道流道常
T2122_.53.0474b22: 道標僧叡僧肇等八百餘人。諮受什旨。更令
T2122_.53.0474b23: 出大品。什持梵本。興執舊經以相讎校。其
T2122_.53.0474b24: 雜文異舊者。義皆圓通。衆心愜伏莫不欣賛。
T2122_.53.0474b25: 興以佛道沖邃其行唯善。信爲出苦之良津。
T2122_.53.0474b26: 御世之洪則。故託意九經游心十二。乃著通
T2122_.53.0474b27: 三世論以勗示因果。王公已下並欽賛厥風。
T2122_.53.0474b28: 大將軍常山公顯左將軍安城侯嵩。並篤信
T2122_.53.0474b29: 縁業。屡請什於長安大寺講説新經續出大
T2122_.53.0474c01: 小乘經論凡有三百九十餘卷。名在別傳。並
T2122_.53.0474c02: 暢顯神源揮發幽致。于時四方義士萬里必
T2122_.53.0474c03: 集。盛業久大于今式仰。諸方道俗英賢之徒。
T2122_.53.0474c04: 如釋慧遠等。學貫群經棟梁遺化。而時去聖
T2122_.53.0474c05: 久遠疑義莫決。乃封以諮什。凡覲國王必有
T2122_.53.0474c06: 賛徳。見佛之儀以歌歎爲貴。經中偈頌皆其
T2122_.53.0474c07: 式也。但改梵爲秦失其藻蔚。雖得大意殊隔
T2122_.53.0474c08: 文體。有似嚼飯與人。非徒失味。乃令嘔噦
T2122_.53.0474c09: 也。什甞作頌贈沙門法和云。心山育明徳。
T2122_.53.0474c10: 流熏萬由延。哀鸞孤桐上。清音徹九天
T2122_.53.0474c11: 凡爲十偈。辭喩皆爾。什雅好大乘志存敷
T2122_.53.0474c12: 廣。常歎曰。吾若著筆作大乘阿毘曇。非迦
T2122_.53.0474c13: 旃延子所比也。今在秦地深識者寡。折翮
T2122_.53.0474c14: 於此。將何所論。乃悽然而止。唯爲姚興著實
T2122_.53.0474c15: 相論二卷。并注維摩經。出言成章無所改刪。
T2122_.53.0474c16: 辭喩婉約莫非玄奧。什爲人神情映徹傲岸
T2122_.53.0474c17: 出群。應機領會鮮有儔匹。篤性仁厚汎愛
T2122_.53.0474c18: 爲心。虚己善誘終日無勌。姚主甞謂什曰。大
T2122_.53.0474c19: 師聰明超悟天下莫二。若一旦後世。何可使
T2122_.53.0474c20: 法種無嗣。於是杯度比丘在彭城。聞什在長
T2122_.53.0474c21: 安乃歎曰。吾與此子戲別三百餘年。杳然未
T2122_.53.0474c22: 期遲有遇於來生耳。什未終省覺四大不愈。
T2122_.53.0474c23: 口云。願凡所宣譯傳流後世。咸共弘通。今於
T2122_.53.0474c24: 衆前發誠實誓。若所傳無謬者。當使焚身之
T2122_.53.0474c25: 後舌不燋爛。以僞秦弘始十一年八月二十
T2122_.53.0474c26: 日。卒於長安。是歳晋義熙五年也。即於逍
T2122_.53.0474c27: 遙園。依外國法以火焚燒。薪滅形碎唯舌
T2122_.53.0474c28: 不灰
T2122_.53.0474c29: 宋江陵新寺有釋法顯。姓龔。平陽武陽人。
T2122_.53.0475a01: 志行明敏儀軌整肅。常慨經律舛闕志欲尋
T2122_.53.0475a02: 求。以晋隆安三年與同學慧景道整慧應慧
T2122_.53.0475a03: 嵬等。發自長安西度流沙。上無飛鳥下無走
T2122_.53.0475a04: 獸。四顧茫茫莫測所之。唯視日以准東西。人
T2122_.53.0475a05: 骨以標行路耳。屡有熱風惡鬼。遇之必死。顯
T2122_.53.0475a06: 任縁委命直過險難。有頃至葱嶺。葱嶺冬夏
T2122_.53.0475a07: 積雪。有惡龍吐毒風雨沙礫。山路艱危壁立
T2122_.53.0475a08: 千仞昔有鑿石通路。傍施梯道。凡度七百餘
T2122_.53.0475a09: 所。又躡懸絙過河數十餘處。皆漢時張驀甘
T2122_.53.0475a10: 父所不至也。次度雪山。遇寒風暴起。慧景
T2122_.53.0475a11: 齡顫不能前。語顯曰。吾其死矣。卿可前去。
T2122_.53.0475a12: 勿得倶殞。言絶而卒。顯撫之泣曰。本圖不
T2122_.53.0475a13: 果命也奈何。復自力孤行。遂過山險。凡所
T2122_.53.0475a14: 經歴四十餘國。將至天竺。去王舍城三十餘
T2122_.53.0475a15: 里有一寺。逼瞑過之。顯欲詣耆闍崛山。寺
T2122_.53.0475a16: 僧諫曰。路甚艱阻且多黒師子。亟經噉人何
T2122_.53.0475a17: 由可至。顯曰。遠渉數萬誓到靈鷲。身命不
T2122_.53.0475a18: 期出息非保。豈可使積年之誠既至而廢耶。
T2122_.53.0475a19: 雖有險難吾不懼也。衆莫能止。乃遣兩僧送
T2122_.53.0475a20: 之。顯既至山日將曛夕。遂欲停宿。兩僧危
T2122_.53.0475a21: 懼捨之而還。顯獨留山中燒香禮拜。翹感舊
T2122_.53.0475a22: 迹如覩聖儀。至夜有三黒師子。來蹲顯前舐
T2122_.53.0475a23: 脣搖尾。顯誦經不輟。一心念佛。師子乃低
T2122_.53.0475a24: 頭下尾伏顯足前。顯以手摩之。祝曰。若欲
T2122_.53.0475a25: 相害待我誦竟。若見試者可便退矣。師子
T2122_.53.0475a26: 良久乃去。明晨還返。路窮幽梗。止有一徑通
T2122_.53.0475a27: 行。未至里餘忽逢一道人。年可九十。容服麁
T2122_.53.0475a28: 素而神氣俊遠。顯雖覺其韻高。而不悟是神
T2122_.53.0475a29: 人。後又逢一少僧。顯問曰。向耆年是誰耶。
T2122_.53.0475b01: 答云。頭陀迦葉大弟子也。顯方大惋恨。更追
T2122_.53.0475b02: 至山所。有横石塞于室口。遂不得入。顯流
T2122_.53.0475b03: 涙而去。進至迦施國。國有白耳龍。毎與衆
T2122_.53.0475b04: 僧約令國内豐熟。皆有信効。沙門爲起龍舍
T2122_.53.0475b05: 并設福食。毎至夏坐訖。龍輒化作一小蛇。兩
T2122_.53.0475b06: 耳悉白。衆皆咸識是龍。以銅盂盛酪置龍於
T2122_.53.0475b07: 中。從上座至下行之。遍乃化去。年輒一出。
T2122_.53.0475b08: 顯亦親見。後至中天竺。於摩竭提邑波連弗
T2122_.53.0475b09: 阿育王塔南天王寺。得摩訶僧祇律。又得薩
T2122_.53.0475b10: 婆多律抄雜阿毘曇心線經方等泥洹經等。
T2122_.53.0475b11: 顯留三年學梵語＊梵書。方躬自書寫。於是
T2122_.53.0475b12: 持經像寄附商客到師子國。顯同旅十餘。或
T2122_.53.0475b13: 留或亡。顧影唯己。常懷悲慨。忽於玉像前。見
T2122_.53.0475b14: 商人以晋地一白團絹扇供養。不覺悽然下
T2122_.53.0475b15: 涙。停二年。復得彌沙塞律長雜二含及雜藏。
T2122_.53.0475b16: 並漢土所無。既而附商人大舶循海而還。舶
T2122_.53.0475b17: 有二百許人。値黒風水入。衆皆惶懼。即取
T2122_.53.0475b18: 雜物棄之。顯恐棄其經像。唯一心念觀世音。
T2122_.53.0475b19: 及歸命漢土衆僧。舶任風而去得無傷壞。經
T2122_.53.0475b20: 十餘日達耶婆提國。停五月復隨他商東適
T2122_.53.0475b21: 廣州。擧帆二十餘日。夜忽大風令舶震懼。
T2122_.53.0475b22: 衆咸議曰。坐載此沙門使我等狼狽。不可以
T2122_.53.0475b23: 一人故令衆倶亡。共欲推之。法顯檀越勵聲
T2122_.53.0475b24: 呵商人曰。汝若下此沙門亦應下我。不爾便
T2122_.53.0475b25: 當見殺。漢地帝王奉佛敬僧。我若至彼告王
T2122_.53.0475b26: 必當罪汝。商人相視失色俛仰而止。既水
T2122_.53.0475b27: 盡糧竭。唯任風隨流。忽至岸見藜藿菜。依
T2122_.53.0475b28: 然知是漢地。但未可測何方。即乘船入浦尋
T2122_.53.0475b29: 村。見獵者二人。顯問。此是何地耶。獵人曰。
T2122_.53.0475c01: 此是青州長廣郡牢山南岸。獵人還以告太
T2122_.53.0475c02: 守李嶷。嶷素信敬。忽聞沙門遠至。躬自迎
T2122_.53.0475c03: 慰。顯持經像隨還。頃之欲南歸。青州史刺
T2122_.53.0475c04: 請留過冬。顯曰。貧道投身於不返之地。志在
T2122_.53.0475c05: 弘通。何期未果不得久停。遂南造京師。就
T2122_.53.0475c06: 外國禪師佛馱跋陀。於道場寺翻譯經律論
T2122_.53.0475c07: 等百餘萬言。流布教化咸使見聞。有一家失
T2122_.53.0475c08: 其姓名。居近朱雀門。世奉正化。自寫一部
T2122_.53.0475c09: 讀誦供養。無別經室與雜書共屋。後風火忽
T2122_.53.0475c10: 起延及其家。資物皆盡。唯泥洹經儼然具存。
T2122_.53.0475c11: 煨燼不侵卷色無改。京師共傳咸歎神妙。其
T2122_.53.0475c12: 餘經律。後至荊州卒於新寺。春秋八十有六。

T2122_.53.0475c13:

衆咸慟惜。其游履諸國別有大傳

右二驗出
梁高僧傳

T2122_.53.0475c14: 法苑珠林卷第二十五
T2122_.53.0475c15:
T2122_.53.0475c16:
T2122_.53.0475c17:
T2122_.53.0475c18: 法苑珠林卷第二十六
T2122_.53.0475c19: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0475c20:

宿命篇第十八

此有
四部

T2122_.53.0475c21: 述意部　引證部　習氣部　五通部
T2122_.53.0475c22: 述意部第一
T2122_.53.0475c23: 夫業行參差。宿縁之途非一。壽命修短。明昧
T2122_.53.0475c24: 之理無常。良由業因善惡。致使報有冥爽。
T2122_.53.0475c25: 或有憶識多劫。或有縁念累代。或有但記一
T2122_.53.0475c26: 生。或有唯知現在。所以凡聖殊隔宿命延促。
T2122_.53.0475c27: 雖復託神感聖。習氣尚存。除惑見理。戲心
T2122_.53.0475c28: 猶在。自非位登十地行滿三祇。奚能永斷習
T2122_.53.0475c29: 因感茲勝報也
T2122_.53.0476a01: 引證部第二
T2122_.53.0476a02: 第一天趣中。依婆沙論云。亦有生處得智知
T2122_.53.0476a03: 他心等。然微細故不別説之。如上天報中已
T2122_.53.0476a04: 具説之。亦同下傍生鬼趣中述。故婆沙論云。
T2122_.53.0476a05: 所以者何。非田器故。有勝覩相聞語智等。所
T2122_.53.0476a06: 覆損故有他心通及願智等。所映蔽故。評曰。
T2122_.53.0476a07: 應作是説。於四趣中生處得智。各知五趣。於
T2122_.53.0476a08: 理無違
T2122_.53.0476a09: 第二問人趣亦有本性念生智類。應能知他
T2122_.53.0476a10: 心等。何故不説。答應説而不説者。當知此義
T2122_.53.0476a11: 有餘。復次少故不説。謂人趣中得此智者。
T2122_.53.0476a12: 極少有故。而不説之。如婆沙論説。此皆從不
T2122_.53.0476a13: 惱害業能生此智。若有衆生能護身口不惱
T2122_.53.0476a14: 他者。在母胎時。其必寛容。不爲冷熱二觸母
T2122_.53.0476a15: 腹不淨惡血所困。至出胎時。又復不爲産門
T2122_.53.0476a16: 逼迫令心錯亂。以是因縁覺了惺寤念知前
T2122_.53.0476a17: 事。今不知者良由違前法故。忘失錯亂故。不
T2122_.53.0476a18: 能知也。問曰。各知幾趣耶。答曰。還如婆沙論

T2122_.53.0476a19:

説。天知五趣。人知四趣

除
天

鬼知三趣。畜生知

T2122_.53.0476a20: 二趣。地獄唯知地獄之事。由勝故上得知下。
T2122_.53.0476a21: 下由劣故不知上。問曰。若由劣故不知上者。
T2122_.53.0476a22: 何故經説善住龍王伊鉢羅龍王等能知帝釋
T2122_.53.0476a23: 勝人心之所念耶。答曰。如婆沙論説。此等皆
T2122_.53.0476a24: 是比知。非是正知。如彼帝釋欲與修羅戰時。
T2122_.53.0476a25: 善住龍王背上諸骨自然出聲。彼即念言。我
T2122_.53.0476a26: 今背骨出大音聲。定知諸天必欲與彼修羅
T2122_.53.0476a27: 共鬪。定當須我。作是念已即使向彼帝釋邊
T2122_.53.0476a28: 去。又如帝釋欲游戲時。伊鉢羅龍王背上自
T2122_.53.0476a29: 然有其香手現。彼則念言我今背上香手現。
T2122_.53.0476b01: 定知帝釋欲戲園林。必當須我。作是念已即
T2122_.53.0476b02: 自化身作象三十二頭。通其舊首合有三十
T2122_.53.0476b03: 三頭。於彼一一頭上各出六牙。一一牙上各
T2122_.53.0476b04: 出七大寶池。一一池中各出七莖蓮華。一一
T2122_.53.0476b05: 蓮華各出七葉。一一葉上出七寶臺。一一臺
T2122_.53.0476b06: 中起七寶帳。一一帳内有七天女。一一天女
T2122_.53.0476b07: 有七侍者。一一侍者有七妓女。一一＊妓女
T2122_.53.0476b08: 皆作天樂。作是化已屈申臂頃往詣帝釋殿
T2122_.53.0476b09: 前而住。帝釋見已即與眷屬昇其常頭之上。
T2122_.53.0476b10: 自餘三十二天輔臣各將眷屬＊昇餘三十二
T2122_.53.0476b11: 頭之上。＊昇已即便擧身陵空迅疾往詣遊
T2122_.53.0476b12: 戲之處。以此驗知。亦是比知。非是正知也。
T2122_.53.0476b13: 以此引事證知上得知下下不知上也。然此
T2122_.53.0476b14: 理未盡。如下狼知女心殺兒而去。此即下
T2122_.53.0476b15: 亦知上。何言下不知上耶。且據從多而説。
T2122_.53.0476b16: 上得知下下不得知上。若細尋求上下通知。
T2122_.53.0476b17: 不可具引
T2122_.53.0476b18: 又新婆沙論云。如王舍城内有一屠兒。名曰
T2122_.53.0476b19: 伽吒。是未生怨王少小知友。曾白太子。汝
T2122_.53.0476b20: 登王位與我何願。太子語言。當恣汝請。後未
T2122_.53.0476b21: 生怨害父自立。伽吒於是從王乞願王便告
T2122_.53.0476b22: 曰。隨汝意求。伽吒白言。願王許我王舍城中。
T2122_.53.0476b23: 獨行屠殺。王遂告曰。汝今云何求此惡願。豈
T2122_.53.0476b24: 不怖畏當來苦耶。屠兒白王。諸善惡業皆無
T2122_.53.0476b25: 有果。何所怖畏。王遂告曰。汝云何知。伽吒白
T2122_.53.0476b26: 王。我憶過去六生。於此王舍城中常行屠
T2122_.53.0476b27: 殺。最後生在三十三天中。多受快樂。從彼天
T2122_.53.0476b28: 歿來生此間。少小與王得爲知友。故知善惡
T2122_.53.0476b29: 其果定無。王聞生疑。便往白佛。佛告王曰。
T2122_.53.0476c01: 此事不虚。然彼屠兒曾以一食施與獨覺。發
T2122_.53.0476c02: 邪願言。使我常於王舍城内獨行屠殺後得
T2122_.53.0476c03: 生天。由勝業因果遂其願。彼先勝業與果今
T2122_.53.0476c04: 盡。却後七日定當命終生號叫地獄。次第受
T2122_.53.0476c05: 先屠業苦果。是故此智極知七生。復有説者。
T2122_.53.0476c06: 此極能憶五百生事。謂有苾芻自憶過去五
T2122_.53.0476c07: 百生中墮餓鬼趣。念彼所受飢渇苦時。遍身
T2122_.53.0476c08: 流汚深心悑惱。息諸事業精進熾然。後經多
T2122_.53.0476c09: 時得預流果。復有苾芻自憶過去。五百生中
T2122_.53.0476c10: 墮地獄趣。念彼所受地獄苦時。諸毛孔中遍
T2122_.53.0476c11: 皆血流。身及衣服非常臭穢。毎日詣水澡浴
T2122_.53.0476c12: 澣衣。衆人謂之計水爲淨
T2122_.53.0476c13: 又薩婆多論。問曰。願智宿命智有何差別。答
T2122_.53.0476c14: 宿命智知過去。願智知三世。宿命智知有漏。
T2122_.53.0476c15: 願智二倶兼知。宿命智知自身過去。願智自
T2122_.53.0476c16: 他兼知。宿命智知一身二身次第得知。願智
T2122_.53.0476c17: 一念超知百劫。古時畜生所以能語。今時畜
T2122_.53.0476c18: 生所以不能語。謂劫初時先有人天未有三
T2122_.53.0476c19: 惡。盡從人天中來。以宿習近故。是以能語。
T2122_.53.0476c20: 今時畜生多從三惡道中來。是以不語。又婆
T2122_.53.0476c21: 沙論説。謂於生處自性能知過去宿命及知
T2122_.53.0476c22: 他心。於其生處不假修因自性而知。此智遍
T2122_.53.0476c23: 通五趣。然有強弱。三塗及天此四趣中作用
T2122_.53.0476c24: 則強。若在人趣用則微弱。何故如是。爲人
T2122_.53.0476c25: 趣中有瞻相言智及有修禪發智乃至他心法
T2122_.53.0476c26: 等智。爲此等智之所覆隱。是故雖有作用微
T2122_.53.0476c27: 隱不現
T2122_.53.0476c28: 如新婆沙論云。若論有情。見嶮隘處修令寛
T2122_.53.0476c29: 博。使往來者無有艱難。由彼業力在母腹中。
T2122_.53.0477a01: 無迫窄苦。故得此智。或有餘説。若諸有情
T2122_.53.0477a02: 施他種種大妙飮食。由彼業力能引此智。若
T2122_.53.0477a03: 諸有情不造惱害他業。＊常作饒益他事。由
T2122_.53.0477a04: 斯業故在母腹中。不爲風熱痰陰病等之
T2122_.53.0477a05: 所逼切。後出胎時無迫窄苦。是故能憶諸
T2122_.53.0477a06: 宿住事。故有是説。若諸有情住在母腹及
T2122_.53.0477a07: 出胎時。不受衆病迫＊窄苦者。皆應能憶過去
T2122_.53.0477a08: 生事。但由母病及迫＊窄苦悉皆忘之
T2122_.53.0477a09: 第三鬼趣中。亦有生處得智知他心等。云何
T2122_.53.0477a10: 知然。昔有女人。爲鬼所魅羸痩將死。呪師問
T2122_.53.0477a11: 鬼。汝今何爲惱此女人。鬼便報言。此女過去
T2122_.53.0477a12: 五百生中常害我命。我亦過去五百生中常
T2122_.53.0477a13: 害彼命。怨怨相報于今未息。彼若能捨我亦
T2122_.53.0477a14: 捨之。呪師因報彼女人曰。汝若惜命當捨怨
T2122_.53.0477a15: 心。女人報言。我已捨矣。鬼觀女意都不捨怨。
T2122_.53.0477a16: 恐命不全妄言已捨。遂斷其命捨之而去
T2122_.53.0477a17: 第四畜生趣中。云何知有宿命智。答如婆沙
T2122_.53.0477a18: 論中。昔有一女。置兒在地。縁行他處。時有
T2122_.53.0477a19: 一狼將其兒去。其母見已趁而語言。汝狼何
T2122_.53.0477a20: 以將我兒去。狼即報言。汝是我怨。曾於五
T2122_.53.0477a21: 百生中常食我兒。我今還欲於五百生殺害
T2122_.53.0477a22: 汝子。此乃怨讎相報。理當法爾。何以生瞋。
T2122_.53.0477a23: 作是報已復更語言。若汝能捨怨害者。我則
T2122_.53.0477a24: 放汝之子。兒母報曰。我捨怨心。時狼即便
T2122_.53.0477a25: 起坐思惟。觀彼女人之心乃知不捨。還復語
T2122_.53.0477a26: 言。汝雖口言心猶不捨。作是語已即便斷其
T2122_.53.0477a27: 兒命而去。此乃自識宿命。亦知於彼女人之
T2122_.53.0477a28: 心。此爲良驗。自餘鬼及天趣。並識宿命及知
T2122_.53.0477a29: 他心。前後諸篇經論具説。不煩重述。然此二
T2122_.53.0477b01: 智非是種智。論他心宿命二種智。唯據靜慮
T2122_.53.0477b02: 禪定發得。此乃報得行在散心。故知非也
T2122_.53.0477b03: 第五地獄趣中。云何得有自性宿命智生。答
T2122_.53.0477b04: 如涅槃經中。五百婆羅門爲彼仙育國王殺
T2122_.53.0477b05: 已至於地獄。發三善念憶本所作。即其驗也。
T2122_.53.0477b06: 又如論説。地獄衆生亦能念知獄卒等心。亦
T2122_.53.0477b07: 是其驗也
T2122_.53.0477b08: 宿習部第三
T2122_.53.0477b09: 如佛説師子月佛本生經云。佛在王舍城迦
T2122_.53.0477b10: 蘭陀竹園。與大比丘衆千二百五十比丘百
T2122_.53.0477b11: 菩薩倶。爾時衆中有一菩薩比丘。名婆須蜜
T2122_.53.0477b12: 多。遊行竹園間縁樹上下。聲如獼猴。或施
T2122_.53.0477b13: 三鈴作那羅戲。時諸長者及行路人。競集看
T2122_.53.0477b14: 之。衆人集時身到空中。跳上樹端作獼猴聲。
T2122_.53.0477b15: 耆闍崛山八萬四千金色獼猴集菩薩所。菩
T2122_.53.0477b16: 薩復作種種變現令其歡喜。時諸大衆各作
T2122_.53.0477b17: 是言。沙門釋子。猶如戲兒幻惑衆人。所行
T2122_.53.0477b18: 惡事無人信用。乃與鳥獸作於非法。如是
T2122_.53.0477b19: 惡聲＊遍王舍城。有一梵志上啓大王。頻婆娑
T2122_.53.0477b20: 羅王聞此語嫌諸釋子。即勅長者迦蘭陀曰。
T2122_.53.0477b21: 此諸釋子多聚獼猴在卿園中。爲作何等。如
T2122_.53.0477b22: 來知不。長者啓王。婆須蜜多作變化事。令
T2122_.53.0477b23: 諸獼猴一時歡喜。諸天雨華持用供養。爲作
T2122_.53.0477b24: 何等臣所不知。爾時大王前後導從。往詣佛
T2122_.53.0477b25: 所。遙見世尊。身放光明如紫金山。普令大
T2122_.53.0477b26: 衆同於金色。尊者蜜多及八萬四千獼猴亦
T2122_.53.0477b27: 作金色。時諸獼猴見大王來作種種變。中有
T2122_.53.0477b28: 採華奉大王者。大王見已與諸大衆倶至佛
T2122_.53.0477b29: 所。爲佛作禮右繞三匝。却坐一面白佛言。此
T2122_.53.0477c01: 諸獼猴。宿有何福身作金色。復有何罪生
T2122_.53.0477c02: 畜生中。尊者蜜多復宿殖何福生長者家出
T2122_.53.0477c03: 家學道。復有何罪雖生人中諸根具足不持
T2122_.53.0477c04: 戒行。與諸獼猴共爲伴侶。歌語之聲悉如獼
T2122_.53.0477c05: 猴。使外道笑。唯願天尊。爲我分別令我開
T2122_.53.0477c06: 解。佛告大王。諦聽善思念之。吾當爲汝分
T2122_.53.0477c07: 別解説。乃往過去無量億劫之前。有佛出世。
T2122_.53.0477c08: 名曰然燈。彼佛滅後有諸比丘。於山澤中修
T2122_.53.0477c09: 行佛法。堅持禁戒如人護眼。因是即得阿羅
T2122_.53.0477c10: 漢。時空澤中有一獼猴至羅漢所。見於羅漢
T2122_.53.0477c11: 坐禪入定。即取羅漢座具被作袈裟。如沙
T2122_.53.0477c12: 門法。偏袒右肩。手 &T016254;

香鑪繞比丘行。時彼
T2122_.53.0477c13: 比丘從定覺已。見此獼猴有好善心。即爲彈
T2122_.53.0477c14: 指告獼猴言。法子。汝今應發無上道心。獼猴
T2122_.53.0477c15: 聞説歡喜踊躍。五體投地敬禮比丘。起復採
T2122_.53.0477c16: 華散比丘上。爾時比丘即爲獼猴説三歸依。
T2122_.53.0477c17: 爾時獼猴即起合掌白言。大徳。我今欲歸依
T2122_.53.0477c18: 佛法僧。比丘爲受三歸已。次當懺悔具説罪
T2122_.53.0477c19: 業。我得羅漢能除衆生無量重罪。如是慇懃
T2122_.53.0477c20: 三爲懺已告獼猴言。法子。汝今清淨。是名菩
T2122_.53.0477c21: 薩。汝今盡形受五戒已求阿耨菩提。爾時
T2122_.53.0477c22: 獼猴依教受已發願已竟。踊躍歡喜。走上高
T2122_.53.0477c23: 山縁樹墜死。由受五戒破畜生業。即生兜率
T2122_.53.0477c24: 天上値一生補處菩薩。爲説無上道心。即持
T2122_.53.0477c25: 天華下空澤中供養羅漢。羅漢見已即便微
T2122_.53.0477c26: 笑。告言。天王。善惡之報如影隨形。終不相
T2122_.53.0477c27: 捨。而説偈言
T2122_.53.0477c28:     業能莊嚴身處處隨取趣
T2122_.53.0477c29:     不失法如券業如負財人
T2122_.53.0478a01:     汝今生天上由於五戒業
T2122_.53.0478a02:     前身落獼猴從於犯戒生
T2122_.53.0478a03:     持戒生天梯破戒爲 &T055114;

湯
T2122_.53.0478a04:     我見持戒人光明莊嚴身
T2122_.53.0478a05:     七寶妙臺閣諸天爲給使
T2122_.53.0478a06:     衆寶爲床帳摩尼華瓔珞
T2122_.53.0478a07:     値遇未來佛娯樂説勝法
T2122_.53.0478a08:     我見破戒人墮在泥犁中
T2122_.53.0478a09:     鐵犁耕其舌臥在鐵床上
T2122_.53.0478a10:     融銅四面流燒煮壞其身
T2122_.53.0478a11:     或處於刀山劍林及沸屎
T2122_.53.0478a12:     灰河寒氷獄鐵丸飮鎔銅
T2122_.53.0478a13:     如是等苦事常爲身瓔珞
T2122_.53.0478a14:     若欲脱衆難不墮三惡道
T2122_.53.0478a15:     游處天上路超越得涅槃
T2122_.53.0478a16:     當勤持淨戒布施修淨命
T2122_.53.0478a17: 時阿羅漢説此偈已默然無聲。獼猴天子白
T2122_.53.0478a18: 言。大徳。我前身時作何罪業生獼猴中。復有
T2122_.53.0478a19: 何福値遇大徳。得免畜生生於天上。羅漢答
T2122_.53.0478a20: 言。乃往過去此閻浮提有佛出世。名曰寶慧
T2122_.53.0478a21: 如來。至涅槃後。於像法中。有一比丘。名蓮
T2122_.53.0478a22: 華藏。多與國王長者居士而爲親友。邪命諂
T2122_.53.0478a23: 曲不持戒行。身壞命終落阿鼻獄。如蓮華敷。
T2122_.53.0478a24: 滿十八隔具受諸苦。壽命一劫。劫盡更生。如
T2122_.53.0478a25: 是經歴諸大地獄滿八萬四千劫。從地獄出
T2122_.53.0478a26: 墮餓鬼中。呑飮＊鎔銅經八萬四千歳。從餓
T2122_.53.0478a27: 鬼出復墮牛猪狗猴中。各五百身。縁前供養
T2122_.53.0478a28: 持戒比丘結誓要重。今復遇我得生天上。持
T2122_.53.0478a29: 戒比丘即我身是。放逸比丘即汝身是。獼猴
T2122_.53.0478b01: 天子聞此語已心驚毛竪。懺悔前罪即還天
T2122_.53.0478b02: 上
T2122_.53.0478b03: 佛告大王。彼獼猴者。雖是畜生。一見羅漢受
T2122_.53.0478b04: 持三歸及以五戒。縁前功徳超越千劫極重
T2122_.53.0478b05: 惡業。得生天上値遇一生補處菩薩。從是已
T2122_.53.0478b06: 後値佛無數。淨修梵行具六波羅蜜。住不退
T2122_.53.0478b07: 地。於最後身次彌勒後當成阿耨菩提。佛號
T2122_.53.0478b08: 師子月如來
T2122_.53.0478b09: 佛告大王。欲知彼國師子月佛者。今此會中
T2122_.53.0478b10: 婆須蜜多比丘是也。王聞此語。即起合掌遍
T2122_.53.0478b11: 體流汗。悲泣雨涙悔過自責。向婆須蜜多。頭
T2122_.53.0478b12: 面著地接足爲禮懺悔前罪
T2122_.53.0478b13: 佛告大王。欲知此等八萬四千金色獼猴者。
T2122_.53.0478b14: 乃是過去拘樓秦佛時。波羅柰國。倶睒彌
T2122_.53.0478b15: 國。二國之中共有八萬四千比丘尼。行諸非
T2122_.53.0478b16: 法犯諸重禁。狂愚無智如癡獼猴。見好比丘
T2122_.53.0478b17: 視之如賊。時有羅漢比丘尼。名善安隱。具
T2122_.53.0478b18: 爲説法復懷忿恨。時羅漢尼見諸惡人不生
T2122_.53.0478b19: 善心。即起慈悲。身＊昇虚空作十八變。時諸
T2122_.53.0478b20: 惡人見變化已。各脱金環散阿羅漢尼上。願
T2122_.53.0478b21: 我生生身作金色。前所作惡今悉懺悔。時諸
T2122_.53.0478b22: 惡人身壞命終墮阿鼻地獄。次第經歴。至九
T2122_.53.0478b23: 十二劫＊常處地獄。從地獄出。五百身中＊常
T2122_.53.0478b24: 爲餓鬼。從餓鬼出。一千身中常爲獼猴。身作
T2122_.53.0478b25: 金色。大王當知。爾時八萬四千犯戒尼罵羅
T2122_.53.0478b26: 漢尼者。今此會中八萬四千諸金色獼猴是
T2122_.53.0478b27: 也。爾時供養諸惡比丘尼者。今大王是。此諸
T2122_.53.0478b28: 獼猴。因宿習故。持華持香供養大王。爾時。
T2122_.53.0478b29: 汚彼比丘尼者。今瞿迦梨及王五百黄門是。
T2122_.53.0478c01: 佛告大王。身口意業不可不愼
T2122_.53.0478c02: 爾時王聞佛説。對佛懺悔慚愧自責。豁然
T2122_.53.0478c03: 意解成阿那含王所將八千人求王出家並
T2122_.53.0478c04: 成羅漢。餘一萬六千人皆發菩提心。八萬諸
T2122_.53.0478c05: 天亦倶發心。八萬四千金色獼猴。聞昔因縁
T2122_.53.0478c06: 慚愧自責。繞佛千匝向佛懺悔。各發無上菩
T2122_.53.0478c07: 提心。隨壽長短。命終之後。當生兜率天上
T2122_.53.0478c08: 値遇彌勒得不退轉。更過百萬億那由他阿
T2122_.53.0478c09: 僧祇恒河沙劫。當得成佛。八萬四千次第出
T2122_.53.0478c10: 世。同共一劫。劫名大光。同名普金光明王
T2122_.53.0478c11: 如來
T2122_.53.0478c12: 又處處經云。佛言。有憍梵鉢提。已得阿羅漢
T2122_.53.0478c13: 道。反作牛齝。弟子問佛。何以故。佛言。是比
T2122_.53.0478c14: 丘前世宿命時。七百世作牛。今世得道。餘
T2122_.53.0478c15: 習未盡故作齝食。若依智度論。問何以作牛。
T2122_.53.0478c16: 答由過去世經他穀田。取五六粒粟口嘗吐
T2122_.53.0478c17: 地。以損他粟故作此牛。由作牛。多身故牛脚
T2122_.53.0478c18: 齝食也
T2122_.53.0478c19: 五通部第四
T2122_.53.0478c20: 如菩薩處胎經云。爾時有妙勝菩薩白佛言。
T2122_.53.0478c21: 世尊。五通菩薩修習何法得神通道。佛告妙
T2122_.53.0478c22: 勝。此欲界中善男子善女人。不須眼通。生
T2122_.53.0478c23: 便徹見一閻浮内衆生之類。麁細好醜城郭
T2122_.53.0478c24: 樹木。或有人眼能觀二三四天下。不須眼通
T2122_.53.0478c25: 生便觀見。或有人不須眼通耳通。清徹聞一
T2122_.53.0478c26: 天下男聲女聲一切音聲。即能別知。一不修
T2122_.53.0478c27: 耳通。一一曉了。或有人不習不學自識宿命。
T2122_.53.0478c28: 吾從某處來生此間。父母種族名姓盡能別
T2122_.53.0478c29: 知。或有人不修習神通。知他人心行善惡趣
T2122_.53.0479a01: 向生處。有縁衆生無縁衆生。並悉能知。或
T2122_.53.0479a02: 有人身能飛行周旋往來。不修身通。身便能
T2122_.53.0479a03: 飛。無所觸礙。履空如地履地如空。佛告。
T2122_.53.0479a04: 善男子善女人。修眼聖通除色斷垢。三空
T2122_.53.0479a05: 定門便能得見一千天下二千天下三千大千
T2122_.53.0479a06: 天下。或有聞一千天下二千天下三千大千
T2122_.53.0479a07: 天下一切諸聲。善惡六道悉能曉了。或有人
T2122_.53.0479a08: 除去識垢内外無瑕。得意聖通自識宿命。一
T2122_.53.0479a09: 生二生乃至無數阿僧祇劫。所從來處。父母
T2122_.53.0479a10: 眷屬。國土清淨。悉能識知。或有人修十神
T2122_.53.0479a11: 通。解知法性。強記不忘。便能得知他人心念。
T2122_.53.0479a12: 一生二生乃至無數阿僧祇劫。所從來處。父
T2122_.53.0479a13: 母眷屬。國土清淨。名姓種族。皆悉知之。或有
T2122_.53.0479a14: 人思惟法觀。以心持身以身持心。睡眠覺寤
T2122_.53.0479a15: 意想如空。便能擧身一天下二天下乃至三
T2122_.53.0479a16: 千大千刹土。入地如空。山河石壁無所罣礙。
T2122_.53.0479a17: 或有人臨當成佛。以智慧力除衆生垢。坐樹
T2122_.53.0479a18: 王下不起于坐。故得成佛六通清徹。爾時世
T2122_.53.0479a19: 尊而説偈曰
T2122_.53.0479a20:     凡夫所得通猶如諸飛鳥
T2122_.53.0479a21:     有近亦有遠不離生死道
T2122_.53.0479a22:     佛通無礙法眞實無垢穢
T2122_.53.0479a23:     念則到十方往返不疲倦
T2122_.53.0479a24:     以慈念衆生得通無罣礙
T2122_.53.0479a25:     仙人五通慧轉退不成就
T2122_.53.0479a26:     我通堅固法要入涅槃門
T2122_.53.0479a27: 爾時坐中有菩薩。名曰普光。前白佛言。未審
T2122_.53.0479a28: 六通識法。是一是若干。若識是一法如來金
T2122_.53.0479a29: 色神足道場游諸佛刹。爲識致身。爲身致識。
T2122_.53.0479b01: 若身致識則無六通。若識致身此名一法。無
T2122_.53.0479b02: 身無識。唯願世尊。報我此義。佛告普光菩
T2122_.53.0479b03: 薩。汝所問義爲第一義問。爲世俗義問。若世
T2122_.53.0479b04: 俗義問。識法若干無有定相。若第一義問則
T2122_.53.0479b05: 無身無識。何以故。分別識法自性空寂。無來
T2122_.53.0479b06: 無去。亦無染著。汝問金色此有爲法五陰成
T2122_.53.0479b07: 就。非自然法。非第一義。我今爲汝説識想法。
T2122_.53.0479b08: 菩薩六通身識共倶。非識先身後。非身先識
T2122_.53.0479b09: 後。何以故。法相自然。識不離身。身不離識。
T2122_.53.0479b10: 猶如二牛共其一軛。若黒牛前白牛後則種不
T2122_.53.0479b11: 成就。若白牛前黒牛後種亦不成。非黒牛前
T2122_.53.0479b12: 白牛後。非白牛前黒牛後。則種成就。神足道
T2122_.53.0479b13: 果亦復如是。身識共倶無有前後中間。如來
T2122_.53.0479b14: 色身有前有後有中間此世俗法。非第一義。
T2122_.53.0479b15: 於空寂法無有若干
T2122_.53.0479b16: 頌曰
T2122_.53.0479b17:     善惡宿熏習感報各殊方
T2122_.53.0479b18:     曾爲鬼害怨或作狼讐殃
T2122_.53.0479b19:     屠兒憶殺業須蜜戲猴郷
T2122_.53.0479b20:     宿祐除患者在處游天堂
T2122_.53.0479b21:     觸類興清遘目撃洞兼忘
T2122_.53.0479b22:     凡聖欽嘉會賢愚慶流芳
T2122_.53.0479b23:     四生行善業六趣感神光
T2122_.53.0479b24:     苦樂雖殊別同知命短長

T2122_.53.0479b25:

感應縁

略引
九驗

T2122_.53.0479b26: 晋羊太傳　晋王練　晋向靖　宋釋曇諦　
T2122_.53.0479b27: 魏釋乘師　隋刺史崔彦武　唐釋道綽　
T2122_.53.0479b28: 唐劉善經　唐沙門玄高
T2122_.53.0479b29: 晋羊太傅祐。字叔子。泰山人也。西晋名臣
T2122_.53.0479c01: 聲冠區夏。年五歳時。嘗令乳母取先所弄指
T2122_.53.0479c02: 環。乳母曰。汝本無此。於何取耶祐曰。昔於
T2122_.53.0479c03: 東垣邊弄之落桑樹中。乳母曰。汝可自覓。
T2122_.53.0479c04: ＊祐曰。此非先宅。兒不知處。後因出門游望
T2122_.53.0479c05: 遙而東行。乳母隨之。至李氏家。乃入至東
T2122_.53.0479c06: 垣樹中探得小環。李家驚異曰。吾子昔
T2122_.53.0479c07: 有此環常愛弄之。七歳暴亡。亡後不知環處。
T2122_.53.0479c08: 此亡兒之物也。云何持去。＊祐持環走。李氏
T2122_.53.0479c09: 逐問之。乳母既説＊祐言。李氏悲喜遂欲求
T2122_.53.0479c10: ＊祐還爲其兒。里中解喩然後得止。＊祐年長
T2122_.53.0479c11: 常患頭風。醫欲攻治。＊祐曰。吾生三日時頭
T2122_.53.0479c12: 首北戸。覺風吹頂意甚患之。但不能語耳。
T2122_.53.0479c13: 病源既久不可治也。＊祐後爲荊州都督鎭襄
T2122_.53.0479c14: 陽。經給武當寺殊餘精舍。或問其故。＊祐
T2122_.53.0479c15: 默然。後因懺悔叙説因果。乃曰。前身承有諸
T2122_.53.0479c16: 罪。頼造此寺故獲申濟。所以使供養之情偏
T2122_.53.0479c17: 殷勤重也
T2122_.53.0479c18: 晋王練。字玄明。琅耶人也。宋侍中。父珉字
T2122_.53.0479c19: 季琰。晋中書令。相識有一梵僧。毎瞻＊珉
T2122_.53.0479c20: 風彩甚敬悦之。輒語同學云。若我後生得爲
T2122_.53.0479c21: 此人作子。於近願亦足矣。珉聞而戲之曰。
T2122_.53.0479c22: 法師才行正可爲弟子子耳。頃之沙門病亡。
T2122_.53.0479c23: 亡後歳餘而練生焉。始生能言。便解外國
T2122_.53.0479c24: 語。及絶國奇珍銅器珠貝。生所不見未聞
T2122_.53.0479c25: 其名。即而名之識其産出。又自然親愛諸＊梵
T2122_.53.0479c26: 過於漢人。咸謂沙門審其先身。故＊珉字之曰
T2122_.53.0479c27: 阿練。遂爲大名云
T2122_.53.0479c28: 晋向靖。字奉仁。河内人也。在呉興郡喪數歳
T2122_.53.0479c29: 女。女始病時弄小刀子。母奪取不與傷母
T2122_.53.0480a01: 手。喪後一年。母又産一女。女年四歳謂母曰。
T2122_.53.0480a02: 前時刀子何在。母曰無也。女曰。昔爭刀子
T2122_.53.0480a03: 故傷母手。云何無耶。母甚驚怪具以告靖。
T2122_.53.0480a04: 靖曰。先刀子猶在不。母曰。痛念前女。故不録
T2122_.53.0480a05: 之。靖曰。可更覓數箇刀子合置一處令女自
T2122_.53.0480a06: 擇。女見大喜即取先者曰。此是兒許。父母

T2122_.53.0480a07:

大小乃知前女審其先身

右三驗出
自冥祥記

T2122_.53.0480a08: 宋崑崙山有釋曇諦。姓康。其先康居人。漢靈
T2122_.53.0480a09: 時移附中國。獻帝末亂移止呉興。諦父肜
T2122_.53.0480a10: 嘗爲冀州別駕。母黄氏晝寢。夢見一僧呼黄
T2122_.53.0480a11: 爲母。寄一麈尾并鐵鏤書鎭二枚。眠寤見兩
T2122_.53.0480a12: 物具存。因而懷孕生諦。諦年五歳。母以麈
T2122_.53.0480a13: 尾等示之。諦曰。秦王所餉。母曰。汝置何處。
T2122_.53.0480a14: 答云。不憶。至年十歳出家。學不從師悟自天
T2122_.53.0480a15: 發。後隨父之樊鄧。遇見關中僧 &MT03037;

道人。忽
T2122_.53.0480a16: 喚 &MT03037;

名。

曰。童子何以呼宿士名。諦曰。向
T2122_.53.0480a17: 者忽言。阿尚是諦沙彌。爲衆僧採菜被野猪
T2122_.53.0480a18: 所傷。不覺失聲耳。 &MT03037;

經爲弘覺法師弟子。爲
T2122_.53.0480a19: 僧採菜被野猪所傷。 &MT03037;

初不憶此。乃詣諦父。
T2122_.53.0480a20: 諦父具説本末。并示書鎭麈尾等。 &MT03037;

乃悟而
T2122_.53.0480a21: 泣曰。即先師弘覺法師也。師經爲姚萇講法
T2122_.53.0480a22: 華。貧道爲都講。姚萇餉師二物。今遂在此。
T2122_.53.0480a23: 追計弘覺捨命。正是寄物之日。復憶採菜之
T2122_.53.0480a24: 事。彌深悲仰。諦後游覽經籍遇目斯記。晩
T2122_.53.0480a25: 入呉虎丘寺。講禮易春秋各七遍。法華大
T2122_.53.0480a26: 品維摩各十五遍。又善文翰集有六卷。亦行
T2122_.53.0480a27: 於世。性愛林泉。後還呉興入故章崑崙山。閑
T2122_.53.0480a28: 居澗飮二十餘載。以宋元嘉末卒於山舍。春

T2122_.53.0480a29:

秋六十餘

右一驗出
梁高僧傳

T2122_.53.0480b01: 元魏之時。有北代乘禪師。常受持法華精勤
T2122_.53.0480b02: 不懈。命終中陰託河東薛氏爲第五子。生而
T2122_.53.0480b03: 能言。自陳宿業不願處俗。其父任北棣州刺
T2122_.53.0480b04: 史。其第五郎隨任便往。中山至七帝寺。尋
T2122_.53.0480b05: 得前世本時弟子。語曰。汝頗憶從我渡水
T2122_.53.0480b06: 往狼山不。乘禪師者。即我身是。吾房中靈机
T2122_.53.0480b07: 可速除却。弟子聞驗抱師悲慟哀傷。人衆道
T2122_.53.0480b08: 俗奇怪將爲大徴。父母戀惜。恐其出家便與
T2122_.53.0480b09: 納室。爾後便忘宿命之事。而常興厭離＊常樂

T2122_.53.0480b10:

靜居

右一驗出
唐高僧傳

T2122_.53.0480b11: 隋開皇中。魏州刺史博陵崔彦武。因行部至
T2122_.53.0480b12: 一邑。愕然驚喜。謂從者曰。吾昔嘗在此邑中
T2122_.53.0480b13: 爲人婦。今知家處。因乘馬入。循巷屈曲至
T2122_.53.0480b14: 一家。命叩門。主人公年老。走出拜謁。彦武入
T2122_.53.0480b15: 家。先＊昇其堂。視東壁上。去地六七尺有高
T2122_.53.0480b16: 隆處客謂主人曰。吾昔所讀法華經。并金
T2122_.53.0480b17: 釵五隻藏此壁中。經函是也。其經第七卷尾
T2122_.53.0480b18: 後紙火燒失文字。吾今毎誦此經。至第七卷
T2122_.53.0480b19: 尾＊常忘失不能記得。因令左右鑿壁。果得經
T2122_.53.0480b20: 函。開第七卷尾。及金釵並如其言。主人洟
T2122_.53.0480b21: 泣曰。己妻存日常誦此經。釵亦是其處。彦
T2122_.53.0480b22: 武指庭前槐樹吾欲産時。自解頭髮置此樹
T2122_.53.0480b23: 空中。試令人探樹中果得髮。於是主人悲
T2122_.53.0480b24: 喜。彦留衣物厚給主人而去。崔尚書敦禮説
T2122_.53.0480b25: 云。然往年見盧文勵。説亦大同。但言齊州刺

T2122_.53.0480b26:

史不得姓名。未如崔具故依崔録

右一驗出
冥報記

T2122_.53.0480b27: 唐并州玄中寺釋道綽。姓衞。并州汶水人也。
T2122_.53.0480b28: 清約雅素慧悟天開。承昔鸞師專崇習業。以
T2122_.53.0480b29: 貞觀二年四月八日。綽知命將盡。通告事相。
T2122_.53.0480c01: 聞而赴者滿于山寺。感見鸞師在七寶船上
T2122_.53.0480c02: 告綽云。汝淨土堂成。但餘報未盡。并見化
T2122_.53.0480c03: 佛住空天華下散。士女等衆以裙襟承得。薄
T2122_.53.0480c04: 滑可愛。又以蓮華乾地而㮀者。經七日乃
T2122_.53.0480c05: 萎。及餘善相不可殫記。至年七十忽然齔齒
T2122_.53.0480c06: 新生如本。全無歴異。報力増強。自非行感倫

T2122_.53.0480c07:

通。詎能會斯嘉應也

右一驗出
唐高僧傳

T2122_.53.0480c08: 唐汾州隰城人劉善經。少小孤母所撫育。其
T2122_.53.0480c09: 母平生＊常習讀内典精勤苦行。以貞觀二十
T2122_.53.0480c10: 一年亡。善經哀毀過禮。哭聲不輟。至明年
T2122_.53.0480c11: 善經恍惚之間見其母曰。我爲生時修福得
T2122_.53.0480c12: 受男身。今生於此縣南石趙村宋家。汝欲相
T2122_.53.0480c13: 見可即至彼也。言終不見。善經如言而往不
T2122_.53.0480c14: 移時而至彼。於是日宋家生男。善經因奉衣
T2122_.53.0480c15: 物具言由委。此男見在。善經＊常以母禮事
T2122_.53.0480c16: 之。隰州沙門善撫與善經舊知。見善經及郷
T2122_.53.0480c17: 人所説。爲餘令言之
T2122_.53.0480c18: 相州滏陽縣智力寺僧玄高。俗姓趙氏。其兄
T2122_.53.0480c19: 子先身於同村馬家爲兒。馬家兒至貞觀末
T2122_.53.0480c20: 死。臨死之際顧謂母曰。兒於趙宗家有宿因
T2122_.53.0480c21: 縁。死後當與宗家爲孫。宗即與其同村也。
T2122_.53.0480c22: 其母不信。乃以墨點兒左脇作一大黒子。
T2122_.53.0480c23: 趙家妻又夢。此兒來云。當與孃爲息。因而有
T2122_.53.0480c24: 娠。夢中所見宛然馬家之子。産訖驗其墨子
T2122_.53.0480c25: 還在舊處。及兒年三歳無人導引。乃自向馬
T2122_.53.0480c26: 家云。此是兒舊舍也。于今現存。已年十四

T2122_.53.0480c27:

五。相州智力寺僧慧永法眞等説之

右二驗
出冥報

T2122_.53.0480c28:

拾
遺

◎

T2122_.53.0480c29: 法苑珠林卷第二十六

Footnote:

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