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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.0583a01: 上。五不得中住與人語
T2122_.53.0583a02: 法苑珠林卷第三十七
T2122_.53.0583a03:
T2122_.53.0583a04:
T2122_.53.0583a05:
T2122_.53.0583a06: 法苑珠林卷第三十
T2122_.53.0583a07:  *西明寺沙門釋道*世撰 
T2122_.53.0583a08: 敬塔篇第三十五之
T2122_.53.0583a09: 故塔部第六
T2122_.53.0583a10: 依像法決疑經云。造新不如修故。作福不如
T2122_.53.0583a11: 避禍。斯言驗矣。或有村坊墳塔故寺伽藍堂
T2122_.53.0583a12: 殿朽壞舍屋崩摧。蓆扇蓬戸靡隔煙塵。甕牖
T2122_.53.0583a13: 茅茨無掩霜露。是以門墻凋毀糞穢盈階。路
T2122_.53.0583a14: 絶人蹤。僧徒漂寄不修不飾。日就衰羸。造
T2122_.53.0583a15: 罪造愆無時暫捨。夜暗燈燭本自無聞。晝日
T2122_.53.0583a16: 幡華元來非見。堂絶梵唄鑪停海檀。遂使惡
T2122_.53.0583a17: 鬼効靈善神捨衞。伽藍無固直爲僧徒慢惰
T2122_.53.0583a18: 佛法既衰。亦由白衣無敬。此而不憂更欲何
T2122_.53.0583a19:
T2122_.53.0583a20: 又寶梁經云。有一賢者。面上有國王文理。
T2122_.53.0583a21: 相師見已嫁女與之。後時賢者入僧寺中杖
T2122_.53.0583a22: 侍伽藍。生憍慢故失國王文*理墮大地獄
T2122_.53.0583a23: 又薩遮經云。或嫌塔寺及諸形像妨礙送置
T2122_.53.0583a24: 餘處者。如是惡人。攝在惡逆衆生分中。上品
T2122_.53.0583a25: 治之
T2122_.53.0583a26: 又十輪經云。若破寺殺害比丘。其人壽終支
T2122_.53.0583a27: 節皆疼。多日不語死墮阿鼻地獄。具受諸苦
T2122_.53.0583a28: 又三千威儀云。掃塔上有五事。一不得著履
T2122_.53.0583a29: 上。二不得背佛掃塔。三不得取上善土持下
T2122_.53.0583b01: 棄。四不當下佛像上故華。五當旦過澡手
T2122_.53.0583b02: 自持淨巾還拭佛像。復有五事。一當先
T2122_.53.0583b03: 地。二當使調。三當待燥。四不逆掃。五不得逆
T2122_.53.0583b04: 風掃。復有五事。一不得去善土。二當自手拾。
T2122_.53.0583b05: 草三當取中土轉著。下處四不得令四角掃
T2122_.53.0583b06: 處有迹。五掃塔前。六歩使淨據事務故限約
六歩若事閑豫多
T2122_.53.0583b07: 掃彌
善也
T2122_.53.0583b08: 又正法念經云。若有衆生淨心供養衆僧掃
T2122_.53.0583b09: 如來塔。命終生意躁天。身無骨肉亦無
T2122_.53.0583b10: 垢。香氣能熏一百由旬。其身淨潔猶如明鏡」
T2122_.53.0583b11: 又正法念經云。若有衆生識於福田。見有佛
T2122_.53.0583b12: 塔風雨所壞。若僧房舍。以福徳心塗飾治補。
T2122_.53.0583b13: 復教他人令治故塔。命終生白身天。其身鮮
T2122_.53.0583b14: 白入珊瑚林。與諸天女五欲自娯。業盡還
T2122_.53.0583b15: 退。若生人中其身。鮮白
T2122_.53.0583b16: 又雜寶藏經云。若掃僧房一閻浮提地。不如
T2122_.53.0583b17: 掃佛塔一手掌成論
亦同
T2122_.53.0583b18: 又撰集百縁經云。掃地得五功徳。一自除心
T2122_.53.0583b19: 垢。二除他垢。三去憍慢。四調伏心。五増長功
T2122_.53.0583b20: 徳得生善處
T2122_.53.0583b21: 又無垢清淨女問經云。掃地得五功徳。一自
T2122_.53.0583b22: 心清淨他人見生淨心。二爲他愛。三天心歡
T2122_.53.0583b23: 喜。四集端正業。五命終生善道天中。又沙彌
T2122_.53.0583b24: 威儀經云。掃地有五法。一不得背人。二不得
T2122_.53.0583b25: 逆掃。三當令淨。四不得有迹。五當即畚棄。
T2122_.53.0583b26: 又増一經云。掃佛塔有五法。一水*灑地。二
T2122_.53.0583b27: 除去瓦石。三平正其地。四端意掃地。五除去
T2122_.53.0583b28: 穢惡地既淨已。隨能持一枝香華散布地上
T2122_.53.0583b29: 供養得福無量。故華嚴偈云
T2122_.53.0583c01:     散華莊嚴淨光明 莊嚴妙華以爲帳
T2122_.53.0583c02:     散衆雜華遍十方 供養一切諸如來
T2122_.53.0583c03: 又百縁經云。昔佛在世時。與諸比丘到殑伽
T2122_.53.0583c04: 河邊。見一故塔毀落崩壞。比丘問佛此是何
T2122_.53.0583c05: 塔。朽故乃爾。佛告比丘。此賢劫中波羅柰國
T2122_.53.0583c06: 梵摩達王。正法治化。唯無子息。祷祀諸神求
T2122_.53.0583c07: 索有子。困不能得。時王國中有一池水生一
T2122_.53.0583c08: 蓮華。其華臺中有一童子結跏趺坐。有三十
T2122_.53.0583c09: 二相八十種好。口出優鉢羅華香。身諸毛孔
T2122_.53.0583c10: 出栴檀香。王及妃姤見甚歡喜。即抱還宮養
T2122_.53.0583c11: 育漸大。隨其行處蓮華承足。因香立字栴檀
T2122_.53.0583c12: 香。後寤非常成辟支佛。身升虚空作十八
T2122_.53.0583c13: 變。尋入涅槃。王收舍利起塔供養。是彼塔耳。
T2122_.53.0583c14: 比丘問佛。宿殖阿福受斯果報。佛告比丘
T2122_.53.0583c15: 乃往過去拘樓孫佛時有長者子。甚好婬色。
T2122_.53.0583c16: 見一婬女心生妉著。無財可與。遂至塔中盜
T2122_.53.0583c17: 華與之。乃共夜宿。曉即身體生其惡瘡。痛不
T2122_.53.0583c18: 可言。喚醫療治。醫占云。須牛頭栴檀用塗
T2122_.53.0583c19: 瘡上可得除愈。時長者子即賣家宅得於金
T2122_.53.0583c20: 錢滿六十萬。尋用買香正得六兩。擬用塗瘡。
T2122_.53.0583c21: 心自思惟。即語醫言。我今所患乃是心病。即
T2122_.53.0583c22: 持所買牛頭栴檀。擣以爲末。入其塔中發誓
T2122_.53.0583c23: 願言。如來往昔修諸苦行。誓度衆生除其厄
T2122_.53.0583c24: 難。我今此身墮一生數。唯願世尊。慈悲憐
T2122_.53.0583c25: 愍除我此患。作是誓已用香塗塔。以償華價。
T2122_.53.0583c26: 至心供養求哀懺悔。瘡尋得差。身諸毛孔有
T2122_.53.0583c27: 栴檀香。聞此香已歡喜禮拜發願而去。縁是
T2122_.53.0583c28: 功徳不墮惡道。天上人中常受快樂。隨其行
T2122_.53.0583c29: 處蓮華承足。身諸毛孔常有香氣。是故智者
T2122_.53.0584a01: 當作是學
T2122_.53.0584a02: 又小法滅盡經云。後劫火起時。曾作伽藍所
T2122_.53.0584a03: 不爲火焚。乃至金剛界爲上臺也
T2122_.53.0584a04: 又菩薩本行經云。昔佛在世時告五百阿羅
T2122_.53.0584a05: 漢。汝等各説前世宿行所作功徳。今得値我
T2122_.53.0584a06: 得道因縁。時有阿羅漢。名婆竭多梨。即從坐
T2122_.53.0584a07: 起白佛言。世尊。我念過去無央數劫有佛出
T2122_.53.0584a08: 世。號曰定光。入涅槃後分布舍利起塔供養。
T2122_.53.0584a09: 法欲末時有一貧人。無方自濟賣薪爲業。向
T2122_.53.0584a10: 澤採薪。遙見澤中有一塔寺。甚爲巍巍。即到
T2122_.53.0584a11: 塔邊瞻覩形像歡喜作禮。唯見狐狼飛鳥走
T2122_.53.0584a12: 獸止宿之處。草木荊棘不淨滿中。迥絶無人
T2122_.53.0584a13: 復無行跡。無供養者。貧人覩見心中愴然。
T2122_.53.0584a14: 而不曉知如來神徳。但以歡喜誅伐草木掃
T2122_.53.0584a15: 除不淨。掃訖歡喜繞之八匝作禮而去。縁此
T2122_.53.0584a16: 功徳命終之後生光音天。衆寶宮殿光明晃
T2122_.53.0584a17: 煜。於諸天中巍巍最勝不可計量。盡其天壽
T2122_.53.0584a18: 後復百返作轉輪王。七寶自然王四天下。
T2122_.53.0584a19: 後復壽盡常生國王大姓長者家。財富無量。
T2122_.53.0584a20: 顏容端正殊妙無雙。人見歡喜無不愛敬。欲
T2122_.53.0584a21: 行之時道路自淨。虚空之中雨散衆華。婆竭
T2122_.53.0584a22: 多言。昔貧人者今我身是。由昔掃塔生處自
T2122_.53.0584a23: 然。一阿僧祇九十劫中不墮惡道。天上人間
T2122_.53.0584a24: 富貴尊榮封受自然快樂無極。今最後身値
T2122_.53.0584a25: 釋迦佛。捨豪出家得阿羅漢。三明六通具八
T2122_.53.0584a26: 解脱。若有人能於佛法僧少作微善如毛髮
T2122_.53.0584a27: 許。所生之處受報弘大無有窮盡
T2122_.53.0584a28: 又譬喩經説。祇陀太子昔毘婆尸佛時。布施
T2122_.53.0584a29: 一奴一婢給掃寺廟。縁此功徳世世常得七
T2122_.53.0584b01: 寶宮宅。門戸兩邊常有自然金銀男女&T016254;
T2122_.53.0584b02: 寶鉢。滿中七寶取無窮盡。夜中常有自然天
T2122_.53.0584b03: 兵五百餘騎。衞護其舍。無敢近者。輪王七寶
T2122_.53.0584b04: 者。一金輪寶。二白象寶。三紺馬寶。四神珠
T2122_.53.0584b05: 寶。五玉女寶。六主藏臣寶。七主兵神寶
T2122_.53.0584b06: 又雜寶藏經云。昔舍衞國中有一長者。造立
T2122_.53.0584b07: 塔寺。後時命終生忉利天。其婦晝夜追憶夫
T2122_.53.0584b08: 故愁憂苦惱。以憶夫故常掃治夫所造塔寺。
T2122_.53.0584b09: 夫下觀見即來婦所。問訊安慰而語之言。汝
T2122_.53.0584b10: 憶我故大憂愁耶。婦即語言。汝爲是誰。
T2122_.53.0584b11: 尋答言。我是汝夫。以作塔寺功徳因縁得生
T2122_.53.0584b12: 天。見汝憶我修治塔寺。故來汝所。婦言。近
T2122_.53.0584b13: 我。夫則答言。人身臭穢不復可近。汝復欲
T2122_.53.0584b14: 得爲我妻者。勤供佛僧修掃塔寺。願生我天。
T2122_.53.0584b15: 若得生天我必當還以汝爲妻。婦用夫語。作
T2122_.53.0584b16: 諸功徳發願生天。其後命終得生天上。還爲
T2122_.53.0584b17: 夫婦。夫婦相將來至佛所。佛爲説法。夫婦並
T2122_.53.0584b18: 得須陀洹果。既得果已還歸天上
T2122_.53.0584b19: 又分別功徳論云。昔舍衞城中有夫婦二人。
T2122_.53.0584b20: 而無子息。夫婦精進信敬三寶時婦蚤亡。由
T2122_.53.0584b21: 信敬故生忉利天。以爲天女。面首端正天中
T2122_.53.0584b22: 少比。天女自念。我極端正。今此世間誰任我
T2122_.53.0584b23: 夫。便以天眼觀見本夫。今已出家年老暗短
T2122_.53.0584b24: 專信而已。常勤掃除塔廟善業。見其掃塔
T2122_.53.0584b25: 必應生天。天女尋下。光明照曜住其夫前。比
T2122_.53.0584b26: 丘見已問其因縁。天女答曰。我是君婦。今爲
T2122_.53.0584b27: 天女。我觀天上無任我夫。見君精進常勤掃
T2122_.53.0584b28: 塔。必應生天。若得生天願同一處還爲我夫。
T2122_.53.0584b29: 是以故來陳其情状。白意已訖還歸天上。時
T2122_.53.0584c01: 夫比丘見此事已。從是以後倍加精進。修補
T2122_.53.0584c02: 塔廟積功轉勝。應生第四兜率天上。天女憶
T2122_.53.0584c03: 夫復來語言。君福轉勝應生兜率天。我今不
T2122_.53.0584c04: 復得君爲夫。語訖還去。比丘聞已倍加精
T2122_.53.0584c05: 進。遂獲得阿羅漢果。三明六通具八解脱
T2122_.53.0584c06: 又百縁經云。佛在世時。迦毘羅城中有一長
T2122_.53.0584c07: 者。財寶無量。其婦生一兒。端正殊妙見者敬
T2122_.53.0584c08: 仰。漸大見佛得阿羅漢果。爾時世尊告諸比
T2122_.53.0584c09: 丘。乃往過去九十一劫有毘婆尸佛。入涅槃
T2122_.53.0584c10: 後有王名槃頭末帝。收取舍利造四寶塔而
T2122_.53.0584c11: 供養之。其後小毀。有童子入塔見此破處。和
T2122_.53.0584c12: 顏悦色集喚衆人共塗治塔。發願而去。縁是
T2122_.53.0584c13: 功徳九十一劫不墮地獄畜生餓鬼。天上人
T2122_.53.0584c14: 中受樂無極。常爲天人所見敬仰。乃至今値
T2122_.53.0584c15: 於我。爲諸人所見敬仰出家得道。聞佛所説
T2122_.53.0584c16: 歡喜奉行
T2122_.53.0584c17: 頌曰
T2122_.53.0584c18:     遺身八萬塔 寶飾高百丈
T2122_.53.0584c19:     儀鳳異靈烏 金盤代仙掌
T2122_.53.0584c20:     積栱承雕角 高簷挂樹網
T2122_.53.0584c21:     寶地若池沙 風鈴如積響
T2122_.53.0584c22:     刻削生千變 丹青圖萬像
T2122_.53.0584c23:     煙霞時出沒 神仙乍來往
T2122_.53.0584c24:     晨霧半層生 飛幡接雲上
T2122_.53.0584c25:     游蜺不敢息 翔鵾詎能仰
T2122_.53.0584c26:     聖變無窮瑞 感福豈三兩
T2122_.53.0584c27:     願假舟航末 彼岸誰爲廣
T2122_.53.0584c28: 感應縁略引二
十一驗
T2122_.53.0584c29: 西晋會稽鄮縣塔 東晋金陵長干塔 石
T2122_.53.0585a01: 趙青州東城塔 姚秦河東蒲阪塔 周岐州
T2122_.53.0585a02: 岐山南塔 周瓜州城東古塔 周沙州城
T2122_.53.0585a03: 内大乘寺塔 周洛州故都西塔 周涼州姑
T2122_.53.0585a04: 臧故塔 周甘州刪丹縣故塔 周晋州霍山
T2122_.53.0585a05: 南塔 齊代州城東古塔 隋益州福感寺塔
T2122_.53.0585a06: 隋益州晋源縣塔 隋鄭州超化寺塔 隋懷
T2122_.53.0585a07: 州妙樂寺塔 隋并州淨明寺塔 隋并州楡
T2122_.53.0585a08: 社縣塔 隋魏州臨黄縣塔 統明神州山
T2122_.53.0585a09: 川并海東塔 雜明西域所造之塔
T2122_.53.0585a10:   右前二十一塔。並是如來在日行化乞食。
T2122_.53.0585a11: 有童子戲弄沙土以爲米麺。宿祐冥會
T2122_.53.0585a12: 以土麺施佛。佛感渠善心爲受塗地。記
T2122_.53.0585a13: 此童子。吾滅度後一百年滿。有王出世號
T2122_.53.0585a14: 爲阿育作鐵輪王王閻浮提。一切鬼神並皆
T2122_.53.0585a15: 臣屬。且使空中地下四十里内所有鬼神
T2122_.53.0585a16: 前八塔。所獲舍利役諸鬼神。於一日
T2122_.53.0585a17: 夜一億家施一塔。廣計有八萬四千
T2122_.53.0585a18: 塔。具如上經。故不備載。今惟此神州即
T2122_.53.0585a19: 是東境。故此漢地案諸典籍尋訪有二十
T2122_.53.0585a20: 塔。並是育王所造。若更具引。佛法東流
T2122_.53.0585a21: 已來道俗所造感通者。則有百千。且述育
T2122_.53.0585a22: 二十一塔内。逐要感徴。同見聞者略
T2122_.53.0585a23: 述二十一條。餘之不盡者。備如廣
T2122_.53.0585a24: 初西晋會稽鄮縣塔寺。今在越州東三百七
T2122_.53.0585a25: 十里。鄮縣界。東去海四十里。在縣東南七十
T2122_.53.0585a26: 里。南去呉村二十五里。案前傳云。晋太康二
T2122_.53.0585a27: 年有并州離石人劉薩何者。生在田家弋獵
T2122_.53.0585a28: 爲業。得病死蘇。見一胡僧語*何曰。汝罪
T2122_.53.0585a29: 重應入地獄。吾憫汝無識且放。今洛下齊城
T2122_.53.0585b01: 丹陽會稽。並有古塔及浮江石像。悉阿育王
T2122_.53.0585b02: 所造。可勤求禮懺得免此苦。既醒之後。改革
T2122_.53.0585b03: 前習。出家學道。更名慧達。如言南行至會稽。
T2122_.53.0585b04: 海畔山澤處處求覓莫識基緒。達悲塞煩寃
T2122_.53.0585b05: 投造無地。忽於中夜聞土下鍾聲。即迁記
T2122_.53.0585b06: 其處剡木爲刹。三日間忽有寶塔及舍利從
T2122_.53.0585b07: 踊出。靈塔相状青色似石而非石。高一尺
T2122_.53.0585b08: 四寸。方七寸。五層露盤似西域于闐所造。
T2122_.53.0585b09: 面開窓子。四周天金。中懸銅磬。毎有鍾聲。
T2122_.53.0585b10: 疑此磬也。繞塔身上並是諸佛菩薩金剛聖
T2122_.53.0585b11: 僧雜類等像。状極微細瞬目注睛。乃有百千
T2122_.53.0585b12: 像現。面目手足咸具備焉。斯可謂神功聖迹
T2122_.53.0585b13: 非人智所及也。今在大木塔内。於八王日輿
T2122_.53.0585b14: 巡邑里。見者莫不下拜念佛生善。齋戒終身。
T2122_.53.0585b15: 其舍利者在木塔底。其塔左側多有古迹
T2122_.53.0585b16: 塔側諸曁縣越舊都之地也。以句章勤鄮剡
T2122_.53.0585b17: 等四縣爲之諸曁。東北一百七里大部。郷有
T2122_.53.0585b18: 古越城。周迴三里。地記云。越之中葉在此爲
T2122_.53.0585b19: 都。離宮別館遺基尚在。悉生豫章。多在門
T2122_.53.0585b20: 階之側。行位相當森竦可愛。風雨晦朔。猶聞
T2122_.53.0585b21: 鍾磬之聲。百姓至今多懷肅敬。其迹繁矣
T2122_.53.0585b22: 輿志云。阿育釋迦弟子。能役鬼神。一日夜於
T2122_.53.0585b23: 天下造佛骨寶塔八萬四千。皆從地出。案晋
T2122_.53.0585b24: 沙門竺慧達云。東方兩塔。一在於此。一在彭
T2122_.53.0585b25: 城。今魅陵長干又是其一。則有三矣。今以
T2122_.53.0585b26: 經驗。億家造一塔。計此東夏理多不疑。且見
T2122_.53.0585b27: 楊越即有二塔。廣統九域故有隱之
T2122_.53.0585b28: 會稽記云。東晋承相王導云。初過江時。有
T2122_.53.0585b29: 道人神采不凡。言從海來相造。昔與育王共
T2122_.53.0585c01: 游鄮縣。下眞舍利起塔鎭之。育王與諸眞人
T2122_.53.0585c02: 捧塔飛行虚空入海。諸弟子攀別一時倶墮
T2122_.53.0585c03: 化爲烏石。石猶人形。其塔在鐵圍山也。太守
T2122_.53.0585c04: 褚府君云。海行者述。島上有聚烏石作道人
T2122_.53.0585c05: 形。頗有衣服。褚令鑿取將視之。石文悉如
T2122_.53.0585c06: 袈裟之状
T2122_.53.0585c07: 梁祖普通三年。重其古迹建木浮圖。堂殿房
T2122_.53.0585c08: 廊周環備滿。號阿育王寺。四面山繞林竹葱
T2122_.53.0585c09: 翠。華卉間發飛走相娯。實閑放者之佳地也。
T2122_.53.0585c10: 有碑頌之。著作郎顧胤祖文
T2122_.53.0585c11: 寺東南三里山上有佛右足跡。寺東北三里
T2122_.53.0585c12: 山頭有佛左足跡。二所現于石上莫測其先。
T2122_.53.0585c13: 寺北二里有聖井。其實深池中有鰻&T063449;魚。俗
T2122_.53.0585c14: 號爲魚菩薩也。人至井所禮拜。魚隨聲出。至
T2122_.53.0585c15: 隋末賊過僞禮魚現。賊便以刀斫之。因斷
T2122_.53.0585c16: 魚尾。自爾潜隱雖喚不出。時有至心邀請禮
T2122_.53.0585c17: 拜者。但歕水而已。初有一僧聞塔來禮。處
T2122_.53.0585c18: 所荒涼將食爲難。有一老姥患脚來爲造食
T2122_.53.0585c19: 便去。日日如是。怪之。去後私尋乃入池内校
T2122_.53.0585c20: 量即是池魚所化也。其塔靈異往往不一。大
T2122_.53.0585c21: 略爲瑞多現聖僧。繞塔行道毎夕然燈。於光
T2122_.53.0585c22: 影中現形在壁旋轉而行。且列數條。多則詞
T2122_.53.0585c23:
T2122_.53.0585c24: 至唐貞觀十九年。敏法師者。寓穴道勝歴覽
T2122_.53.0585c25: 聖迹。依然動神。領徒數百來寺一月敷講經
T2122_.53.0585c26: 論。士俗咸會。夜中有人見*胡僧百餘繞塔行
T2122_.53.0585c27: 道。以事告衆。寺僧曰。此事常有不足可怪。自
T2122_.53.0585c28: 古至今。四大良日遠近來寺建齋樹福。然於
T2122_.53.0585c29: 夜中毎見*胡僧行道誦經賛唄等相
T2122_.53.0586a01: 唐永徽元年。會稽處士張太玄於寺禮誦。沙
T2122_.53.0586a02: 門智悦。獨與太玄連床而寢。中夜聞誦金剛
T2122_.53.0586a03: 般若了了分明。二人靜聽形心欣泰。乃至誦
T2122_.53.0586a04: 訖殺契其相若眞。尋視無形。明知神授也
T2122_.53.0586a05: 西京城内東南曲池日嚴寺。寺即隋煬帝造。
T2122_.53.0586a06: 昔在晋蕃作鎭。淮海京寺有塔未安舍利。乃
T2122_.53.0586a07: 發長干寺塔下取之入京埋於日嚴寺塔下
T2122_.53.0586a08: 施銘於上。于時江南大徳五十餘人咸言。京
T2122_.53.0586a09: 師塔下舍利非是育王造塔舍利。育王舍利
T2122_.53.0586a10: 乃在長干本寺。道俗懷疑不測是非。至武徳
T2122_.53.0586a11: 七年日嚴寺廢。僧徒散配其舍利塔無人守
T2122_.53.0586a12: 護。時有道宣律師門徒十人。配住西市南
T2122_.53.0586a13: 長壽坊崇義寺。乃發掘塔下得舍利三枚。白
T2122_.53.0586a14: 色光明大如黍米。并爪一枚。少有黄色。并白
T2122_.53.0586a15: 髮數十餘。有雜寶琉璃古器等。總以大銅函
T2122_.53.0586a16: 盛之。檢無螺髮。又疑爪黄而小如人者。尋佛
T2122_.53.0586a17: 倍人。爪赤銅色。今則不爾。乃將至崇義寺
T2122_.53.0586a18: 佛堂西南塔下。依舊以大石函盛之。本銘覆
T2122_.53.0586a19: 埋于地府。南僧咸曰。此爪髮至梁武帝時
T2122_.53.0586a20: 已有疑焉。據事以量。則長干佛骨頗移於帝
T2122_.53.0586a21: 里矣。然江南古塔猶有神異。崇義所流蓋𥯣
T2122_.53.0586a22: 也。故兩述之。但年歳綿遠。後人莫測其
T2122_.53.0586a23: 源。故別疏記
T2122_.53.0586a24: 西京西扶風故縣在岐山南。古塔在平原上
T2122_.53.0586a25: 南下北。高郷曰鳳泉。周魏以前寺名阿育王。
T2122_.53.0586a26: 僧徒五百。及周滅佛法。廂宇破壞唯有兩
T2122_.53.0586a27: 堂。至大業末年四方賊起。百姓共築此城以
T2122_.53.0586a28: 防外寇。唐初雜住失火焚之。一切都盡。二堂
T2122_.53.0586a29: 餘燼焦黒尚存。至貞觀五年。岐州刺史張亮
T2122_.53.0586b01: 素有信向。來寺禮拜。但見故塔基曾無上覆。
T2122_.53.0586b02: 奏勅請望雲宮殿以蓋塔基。下
T2122_.53.0586b03: 詔許之。古老傳云。此塔一閉經三十年。一
T2122_.53.0586b04: 出示人。令道俗生善。恐開聚衆不敢私開。奏」
T2122_.53.0586b05: 勅許開。深一丈餘獲二古碑。並周魏之所樹
T2122_.53.0586b06: 也既出舍利遍示道俗。有一盲人。積年目
T2122_.53.0586b07: 冥。怒眼直視忽然明淨。京邑内外奔赴塔
T2122_.53.0586b08: 所。日有數萬。舍利高出。見者不同。或見如
T2122_.53.0586b09: 玉。白光映徹内外。或見緑色。或見佛形像。或
T2122_.53.0586b10: 見菩薩聖僧。或見赤光。或見五色雜光。或有
T2122_.53.0586b11: 全不見者。問其本末。爲一生已來多造重罪。
T2122_.53.0586b12: 有善友人教使徹到懺悔。或有燒頭煉指刺
T2122_.53.0586b13: 血*灑地殷重至誠遂得見之。種種不同不可
T2122_.53.0586b14: 備録
T2122_.53.0586b15: 至顯慶四年九月。内有山僧智琮慧辯。以解
T2122_.53.0586b16: 呪術見追入内。語及育王塔事。年歳久遠須
T2122_.53.0586b17: 假弘護
T2122_.53.0586b18: 帝曰。豈非童子施土之育王耶。若近有之則
T2122_.53.0586b19: 八萬四千之一塔矣。琮曰未詳虚實。請更出
T2122_.53.0586b20:
T2122_.53.0586b21: 帝曰。能得舍利深是善因。可前至塔所七日
T2122_.53.0586b22: 行道。祈請有瑞乃可開發。即給錢五千貫絹
T2122_.53.0586b23: 五千匹以充供養。琮與給使王長信等。十月
T2122_.53.0586b24: 五日從京旦發。六日逼夜方到。琮即入塔内
T2122_.53.0586b25: 專精苦到行道。久之未驗。至十日三更乃臂
T2122_.53.0586b26: 上安炭火燒香。懍勵專注曾無異想。忽聞塔
T2122_.53.0586b27: 内像下振裂之聲。尋聲往觀。乃見瑞光流溢
T2122_.53.0586b28: 霏霏上涌塔内。三像足下各放光明。赤白緑
T2122_.53.0586b29: 色旋繞而上。至於桁捔合成帳蓋。琮大喜踊
T2122_.53.0586c01: 躍欲召僧看。乃覩塔内側塞。僧徒合掌而立。
T2122_.53.0586c02: 謂是同寺。須臾既久光蓋漸歇冉冉而下。去
T2122_.53.0586c03: 地三尺不見衆僧。方知聖隱
T2122_.53.0586c04: 中使王長信等同覩瑞相。流輝遍滿赫奕瀾
T2122_.53.0586c05: 漫。若有旋轉久方沒盡。及旦看之獲舍利一
T2122_.53.0586c06: 枚。殊大於粒。光明鮮潔。更細尋視又獲七粒。
T2122_.53.0586c07: 總置盤水。一枚獨轉繞餘七粒。各放光明炫
T2122_.53.0586c08: 燿人目。琮等以所感瑞具状上聞
T2122_.53.0586c09: 勅使常侍王君徳等送絹三千匹令造朕等身
T2122_.53.0586c10: 阿育王像。餘者修補故塔。仍以像在塔内。可
T2122_.53.0586c11: 即開發出佛舍利以流福慧。又
T2122_.53.0586c12: 勅僧智琮慧辯。鴻臚給名住會昌寺。初開舍
T2122_.53.0586c13: 利二十餘人同共下鑿。及獲舍利諸人並見
T2122_.53.0586c14: 唯一人不見。其人懊惱自拔頭髮苦心邀請。
T2122_.53.0586c15: 乃置舍利於掌。雖覺其重不見如初。由是諸
T2122_.53.0586c16: 人恐不見骨不敢覩光。寺東雲龍坊人。勅使
T2122_.53.0586c17: 未至前數日。望寺塔上有赤色光周照遠近。
T2122_.53.0586c18: 或見如虹直上至天。或見光照寺城内赤如
T2122_.53.0586c19: 晝。旦具以聞寺僧歎訝曰。舍利不久應開。
T2122_.53.0586c20: 此瑞如貞觀不異。其舍利形状如小指。初
T2122_.53.0586c21: 骨長可二寸。内孔正方外楞亦爾。下乎上漸
T2122_.53.0586c22: 内外光淨。以指内孔恰得受指。便得勝戴以
T2122_.53.0586c23: 示大衆。至於光相變現不可常准。于時京邑
T2122_.53.0586c24: 内外道俗連接二百里間。往來相續皆稱佛
T2122_.53.0586c25: 徳。一代光華。京師慈恩寺僧慧滿。在塔行
T2122_.53.0586c26: 道。忽見綺井覆海下。一雙眼睛光明
T2122_.53.0586c27: 大。通召道俗同視亦然。皆懾然喪膽。更不
T2122_.53.0586c28: 敢重視。至顯慶五年春三月下
T2122_.53.0586c29: 勅請舍利往東都入内供養。時西域又獻佛
T2122_.53.0587a01: 束頂骨至京師。人或見者。高五寸闊四寸許。
T2122_.53.0587a02: 黄紫色。又追京師僧七人往東都入内行道」
T2122_.53.0587a03: 勅以舍利及頂骨出示行僧道曰。此佛眞身。
T2122_.53.0587a04: 僧等可頂戴供養。經一宿還收入内
T2122_.53.0587a05: 皇后捨所寢衣帳准價千匹絹。爲舍利造金
T2122_.53.0587a06: 棺銀槨。彫鏤窮奇。以龍朔二年送還本塔。至
T2122_.53.0587a07: 二月十五日。京師諸僧與塔寺僧及官人等
T2122_.53.0587a08: 無數千人。共下舍利于石室揜之。俟三十年
T2122_.53.0587a09: 後非余所知。至後開瑞冀補茲處
T2122_.53.0587a10: 岐州岐山縣華陽郷王莊村有人。姓憑名玄
T2122_.53.0587a11: 嗣。先來麁獷殊不信敬。母兄承舍利從東都
T2122_.53.0587a12: 來將欲藏*揜。嗣不許往。母兄不用其語至
T2122_.53.0587a13: 舍利所禮拜還家。玄嗣怒曰。此有何驗而往
T2122_.53.0587a14: 禮之。若舍利有功徳者。我家中佛像亦有功
T2122_.53.0587a15: 徳。即取佛像燒之。竟有何驗。母兄救之。已燒
T2122_.53.0587a16: 下半玄嗣忽倒不覺暴死。經三日始活。説云。
T2122_.53.0587a17: 忽到一處似是地獄。有大鳥飛來啄*睛噉
T2122_.53.0587a18: 舌入大火坑。燒烙困苦覺身癢悶。以手摩面
T2122_.53.0587a19: 眉髮隨落。目看大地全無精光。親屬傍看皆
T2122_.53.0587a20: 知罪驗。諸人語曰。汝自造罪無可代者。玄嗣
T2122_.53.0587a21: 神識不與人同。但曰。火燒我心。以取道士之
T2122_.53.0587a22: 語。教吾不信。傍佛之罪。今殃著身。東西馳走
T2122_.53.0587a23: 又被打拍。怕懼號哭。但惟叩頭彈指懺悔
T2122_.53.0587a24: 命。而晝夜號走不曾暫住。至二月十三
T2122_.53.0587a25: 日。親屬哀愍請僧懺悔乞願造像。又將至塔
T2122_.53.0587a26: 所。于時京邑大徳極多。時行虔法師爲衆説
T2122_.53.0587a27: 法。裴尚宮比丘尼等數百俗人士女。向有萬
T2122_.53.0587a28: 人。咸見玄嗣五體投地對舍利前號哭自撲
T2122_.53.0587a29: 至誠懺悔不信之罪。又懺犯尼淨行打罵衆
T2122_.53.0587b01: 僧盜食僧果。自懺已後眠夢稍安。大患仍自
T2122_.53.0587b02: 不差。未經一年方死
T2122_.53.0587b03: 其佛頂骨用珍寶贖之。計直四千匹絹。遂依
T2122_.53.0587b04: 其數以綵練酬之。頂骨今現在内供養。即
T2122_.53.0587b05: 是螺髻束髮小頂骨。然大頂骨猶未至
T2122_.53.0587b06: 益州郭下福感寺塔者。在州郭下城西。本名
T2122_.53.0587b07: 大石。相傳云。是鬼神奉育王教。西山取大石
T2122_.53.0587b08: 爲塔基。舍利在其中。故名大石也。隋蜀王秀
T2122_.53.0587b09: 作鎭井。絡聞之令人掘鑿。全是一石。尋縫
T2122_.53.0587b10: 至泉不見其際。風雨暴至。人有於石傍鑿取
T2122_.53.0587b11: 一片將出。乃是瑿玉。問於識寶商云。此是
T2122_.53.0587b12: 眞瑿玉。世中希有。隋初有詵律師。見此古迹
T2122_.53.0587b13: 於上起九級木浮圖。今見在焉
T2122_.53.0587b14: 益州旱澇。官人祈雨。必於此塔。祈即有應。
T2122_.53.0587b15: 奇特感徴。故名福感寺。近有人盜鈴將下三
T2122_.53.0587b16: 級。有神&T016254;櫨斗起以壓賊髀内中。其人被壓。
T2122_.53.0587b17: 唱呼寺僧爲射斗起方得脱出。至永徽元年。
T2122_.53.0587b18: 有王顏子者剽掠有名。夜上相輪取博山將
T2122_.53.0587b19: 下至底級。兩柱忽夾之。求出不得。漸漸急
T2122_.53.0587b20: *困見有。胡僧曰。可大唱賊不爾死矣。即唱
T2122_.53.0587b21: 數聲。寺僧聞救方得拔出。至貞觀年初地大
T2122_.53.0587b22: 振動。此塔搖颺將欲欲摧倒。于時郭下無數
T2122_.53.0587b23: 人來。忽見四神形如塔量。各以背靠塔之
T2122_.53.0587b24: 四面。乍欹乍側率以免壞。觀瑞道俗歎未
T2122_.53.0587b25: 曾有。塔上露盤猶來小短不稱塔形。有一人
T2122_.53.0587b26: 極豪侈多産業。見前靈瑞乃捨金三百兩。共
T2122_.53.0587b27: 諸信者更造露盤。既成坼下至覆盆。香氣蓬
T2122_.53.0587b28: 勃如雲騰涌。流芳城邑。七日乃歇
T2122_.53.0587b29: 益州晋源塔者。在州西南一百餘里。今號爲
T2122_.53.0587c01: 等泉寺。本名大石。其基本縁略亦同前。尋諸
T2122_.53.0587c02: 古塔其相不同。豈非當部鬼神情有所樂。案
T2122_.53.0587c03: 蜀三塔同一石。蓋餘不定准也
T2122_.53.0587c04: 州北百里雒縣塔者。在縣城北郭下寶興寺
T2122_.53.0587c05: 中。本名大石。基相同前。隋初有天竺僧曇
T2122_.53.0587c06: 摩掘叉。遠至東夏禮育王塔。承蜀三塔又往
T2122_.53.0587c07: 禮拜。至雒縣大石寺塔所。敬事已訖。欲往成
T2122_.53.0587c08: 都宿兩女驛。將旦聞左右行動聲。又曰。是
T2122_.53.0587c09: 何人耶。妄相恐動。空中應曰。有十二神王從
T2122_.53.0587c10: 本國來。所在之處擁護法師。明日當見成都
T2122_.53.0587c11: 塔。今欲西還與師別耳。又曰。既能遠送。何不
T2122_.53.0587c12: 見形。神即見形。叉爲人善畫。便一一貌之。
T2122_.53.0587c13: 既遍形隱。及至成都禮大石塔訖。詵律師乃
T2122_.53.0587c14: 依圖刻木爲十二神像莊飾在於塔下。今猶
T2122_.53.0587c15: 見在
T2122_.53.0587c16: 益州郭下法成寺有沙門道卓。是名僧也。大
T2122_.53.0587c17: 業初雒縣寺塔。無人修葺纔有下基。卓乃率
T2122_.53.0587c18: 化四部造木浮圖。*莊飾備矣。塔爲龍護。居
T2122_.53.0587c19: 在西南角井中。時有相現。側有三池莫知深
T2122_.53.0587c20: 淺。三龍居之人莫臨視。貞觀十三年。三龍大
T2122_.53.0587c21: 鬪雷霆振撃。水火交飛久之乃靜。塔如本住
T2122_.53.0587c22: 人皆拾取龍毛長三尺許。黄赤可愛
T2122_.53.0587c23: 鄭州超化寺塔者。在州西南百餘里密縣界。
T2122_.53.0587c24: 在縣東南十五里。塔在寺東南角。其北連寺
T2122_.53.0587c25: 方十五歩許。其寺塔基在淖泥之上。西面有
T2122_.53.0587c26: 五六泉。南面亦有。皆孔方三尺。騰涌沸出流
T2122_.53.0587c27: 溢成川。泉上皆有安柏柱。鋪在泥水上。以
T2122_.53.0587c28: 炭沙石灰次而重填。最上以大方石可如八
T2122_.53.0587c29: 尺床編次鋪之。四面細腰。長一尺五寸。深五
T2122_.53.0588a01: 寸。生鐵固之。近有人試發一石。下有石灰乃
T2122_.53.0588a02: 柏團。便抽一團。長三丈。徑四尺。現在。自
T2122_.53.0588a03: 非輪王表塔神功所爲。何能辨此基搆。終古
T2122_.53.0588a04: 不見其儔也。今於上架塔二重。塔南大泉涌
T2122_.53.0588a05: 沸鼓怒絶無水聲。豈非神化所致也。有幽州
T2122_.53.0588a06: 僧道嚴者。姓李氏。形極奇偉。本入隋煬四道
T2122_.53.0588a07: 場。後從俗服。今年一百五歳。獨住深山。毎年
T2122_.53.0588a08: 七日來此塔上盡力供養。嚴怪其泉流涌注
T2122_.53.0588a09: 無聲。乃遣善水昆崙入泉尋討。但見石柱羅
T2122_.53.0588a10: 列不測其際。中有寶塔。可高三尺。獨立空中。
T2122_.53.0588a11: 四面水圍凝然而住。竟不至塔所。考其原始
T2122_.53.0588a12: 莫測其由。時俗所傳育王所立。隋祖已來寺
T2122_.53.0588a13: 塔現在
T2122_.53.0588a14: 懷州妙樂寺塔者。在州東武陟縣西七里妙
T2122_.53.0588a15: 樂寺中。見有五級白浮圖。塔方可十五歩。並
T2122_.53.0588a16: 是側石編砌。石長五尺闊三寸。以下鱗次葺
T2122_.53.0588a17: 之極細密。道俗目見咸驚訝其神鬼所造。其
T2122_.53.0588a18: 下不測其底。古老相傳。塔從地涌出。下有大
T2122_.53.0588a19: 水。莫委眞虚。有刺史疑僧濫飾。乃使人傍基
T2122_.53.0588a20: 掘下。至泉源猶不見其
T2122_.53.0588a21: 魏州臨黄塔者。在縣西三十里。本名舍利
T2122_.53.0588a22: 寺。今爲尼住。基塔見在。三邊有水。惟西開
T2122_.53.0588a23: 路。基搆編石。從水底上蓮華瀰滿於三面。
T2122_.53.0588a24: 其水際深人皆怯入。傳云。舍利塔在其水内
T2122_.53.0588a25: 空中。如鄭州者。今改爲冀州大都督府
T2122_.53.0588a26: 齊州臨濟縣東有甎塔。云是誌公所營。四面
T2122_.53.0588a27: 石獸擁嵷驚人。周滅法時令人百千用力挽
T2122_.53.0588a28: 出。終不可脱。亦無有損。今現在
T2122_.53.0588a29: 益州城南空慧寺内金藏有穴在寺。近有道
T2122_.53.0588b01: 士。素知有藏來就守寺神乞。神令入穴取得
T2122_.53.0588b02: 二斗金粟。依言即入。唯見地下金甕行行相
T2122_.53.0588b03: 對莫測其邊。寺僧通知無敢侵者
T2122_.53.0588b04: 坊州玉華宮寺南二十里許大高嶺。俗號檀
T2122_.53.0588b05: 臺山。上有古塔基甚宏壯。面方四十三尺。上
T2122_.53.0588b06: 有一層甎身。四面開戸。石門高七尺餘。廣
T2122_.53.0588b07: 五尺餘。傍有破甎無數。古老傳云。昔周文王
T2122_.53.0588b08: 於此游獵。見有沙門執錫持鉢山頭立住。喚
T2122_.53.0588b09: 下不來。王遣往捉。將至不見。遠看仍在。乃勅
T2122_.53.0588b10: 掘所立處。深三丈獲得鉢杖而已。王重之爲
T2122_.53.0588b11: 聖。故爲起甎塔一十三級。左側村墟常聞鍾
T2122_.53.0588b12: 聲。至龍朔元年。京師大慈恩寺沙門慧貴法
T2122_.53.0588b13: 師。聞之便往。又聞鍾聲。慷慨古迹將事修
T2122_.53.0588b14: 理。恨無泉水懷惑猶豫。貴又感祥云。護
T2122_.53.0588b15: 塔善神曰。可即經始不勞疑慮。又感異僧
T2122_.53.0588b16: 曰。我是南方淨土菩薩。行化至此。云是塔自
T2122_.53.0588b17: 古至今己經四造。勿辭勞倦。功用必成。唯須
T2122_.53.0588b18: 牢作。不事華侈。三層便止。貴聞此告親事經
T2122_.53.0588b19: 營。塔側古窯三十餘所。猶有熟甎填滿。更
T2122_.53.0588b20: 尋塔南川中。乃是古寺。背山面水。一期幽栖
T2122_.53.0588b21: 之勝地也。自未修前*鍾聲時至。恰今營搆依
T2122_.53.0588b22: 時發聲。三下長打如今集僧上堂方法
T2122_.53.0588b23: 龍朔三年掘得古銘云。周保定年塔崩。塔初
T2122_.53.0588b24: 成時南望見渭。又云。置塔經四百餘年崩。計
T2122_.53.0588b25: 周保定至開皇元年得二十年。開皇至龍朔
T2122_.53.0588b26: 初得八十一年。又討銘記四百年後始崩。則
T2122_.53.0588b27: 塔是後漢時所造。後周無濫文者。前周大
T2122_.53.0588b28: 遙。未知古老所傳。周文是何帝代。但知塔甎
T2122_.53.0588b29: 巨萬。終非下俗所立耳
T2122_.53.0588c01: 江州廬山有三石梁。長數十丈廣不及尺。下
T2122_.53.0588c02: 望無底。晋咸康年中。庾亮爲江州。登山過梁。
T2122_.53.0588c03: 見老公殊偉厦屋崇峻玉堂眩目奇塔崇竦。
T2122_.53.0588c04: 莫測是何。循繞久之。終非人宅。乃拜謝而
T2122_.53.0588c05:
T2122_.53.0588c06: 唐貞觀二十一年。荊州大興國寺塔西南柱。
T2122_.53.0588c07: 無故有聲。人往看之。乃見有金銅佛頭出。如
T2122_.53.0588c08: 是日日漸出經三夕方盡。長六寸許。是立佛。
T2122_.53.0588c09: 道俗咸異之
T2122_.53.0588c10: 高麗遼東城傍塔者。古老傳云。往昔高麗聖
T2122_.53.0588c11: 王出現按行國界。次至此城見五色雲覆地。
T2122_.53.0588c12: 即往雲中有僧執錫住立。既至便滅。遠看還
T2122_.53.0588c13: 見。傍有土塔三重。上如覆釜。不知是何。更往
T2122_.53.0588c14: 覓僧。唯有荒草。掘深一丈得杖并履。又掘得
T2122_.53.0588c15: 銘。上有胡書。侍臣識之。云是佛塔。王委曲
T2122_.53.0588c16: 問。答曰。漢國有之。彼名蒲圖。王因生信起
T2122_.53.0588c17: 木塔七重。後佛教始至。具知始末。今更増
T2122_.53.0588c18: 高。本塔朽壞。斯則育王所統一閻浮洲處處
T2122_.53.0588c19: 立塔。不足可怪。倭國在此洲外大海中。
T2122_.53.0588c20: 會稽萬餘里。隋大業初彼國官人會丞來此
T2122_.53.0588c21: 學問。内外博知。至貞觀五年。共本國道俗
T2122_.53.0588c22: 七人方還倭國。未去之時。京内大徳毎問彼
T2122_.53.0588c23: 國佛法之事。因問云。阿育王依經所説。佛
T2122_.53.0588c24: 入涅槃一百年後出世。取佛八國舍利。使諸
T2122_.53.0588c25: 鬼神一億家爲一佛塔。造八萬四千塔。遍閻
T2122_.53.0588c26: 洲。彼國佛法晩至。未知已前有阿育王塔
T2122_.53.0588c27: 不。會承答曰。彼國文字不説無所承據。然
T2122_.53.0588c28: 驗其靈迹則有所歸。故彼土人開發土地。往
T2122_.53.0588c29: 往得古塔靈盤。佛諸儀相數放神光。種種奇
T2122_.53.0589a01: 瑞詳此嘉應。故知先有也
T2122_.53.0589a02: 西域志云。罽賓國廣崇佛教。其都城内有寺
T2122_.53.0589a03: 名漢寺。昔日漢使向彼因立浮圖。以石搆成。
T2122_.53.0589a04: 高百尺。道俗虔恭異於殊常。寺中有佛頂骨。
T2122_.53.0589a05: 亦有佛髮。色青螺文。以七寶裝之盛以金匣。
T2122_.53.0589a06: 王都城西北有王寺。寺内有釋迦菩薩幼年
T2122_.53.0589a07: 齔齒。長一寸。次其西南有王妃寺。寺有金
T2122_.53.0589a08: 銅浮圖。高百尺。其浮圖中有舍利骨。毎以六
T2122_.53.0589a09: 齋日夜放光明。照燭繞承露盤。至其達曙
T2122_.53.0589a10: 西域志云。波斯匿王都城東百里大海邊有
T2122_.53.0589a11: 大塔。塔中有小塔。高一丈二尺。裝衆寶飾之。
T2122_.53.0589a12: 夜中毎有光曜如大火聚。云佛般泥洹五百
T2122_.53.0589a13: 歳後。龍樹菩薩入大海化龍王。龍王以此寶
T2122_.53.0589a14: 塔奉獻龍樹。龍樹受已將施此國。王便起大
T2122_.53.0589a15: 塔以覆其上。自昔以來有人求願者。皆叩頭
T2122_.53.0589a16: 燒香奉獻華蓋。其華蓋從地自起徘徊漸上。
T2122_.53.0589a17: 當塔直上乃至空中。經一宿變滅。不知所
T2122_.53.0589a18:
T2122_.53.0589a19: 西域志云。龍樹菩薩於波羅柰國造塔七百
T2122_.53.0589a20: 所。自餘凡聖造者無量。直於禪連河上建塔
T2122_.53.0589a21: 千有餘所。五年一設無遮大會
T2122_.53.0589a22: 西域乾陀羅城東南七里有雀離浮圖。推其
T2122_.53.0589a23: 本縁乃是如來在世之時。與諸弟子游化此
T2122_.53.0589a24: 土指城東曰。我入涅槃後二百年。有國王名
T2122_.53.0589a25: 迦尼色迦。在此處起浮圖。佛入涅槃後二百
T2122_.53.0589a26: 年。有國王字迦尼色迦。出游城東。見四童子
T2122_.53.0589a27: 壘牛糞爲塔。可高三尺。俄然即失矣。王怪此
T2122_.53.0589a28: 童子。即作塔籠之。糞塔漸高挺出於外。去地
T2122_.53.0589a29: 四百尺。然後始定。王更廣塔基。三百餘歩。從
T2122_.53.0589b01: 地搆木始得齊等。上有鐵棖。高三百尺。金盤
T2122_.53.0589b02: 十三重。沓去地七百尺。施功既訖糞塔如
T2122_.53.0589b03: 初。在大塔南三百歩。時有婆羅門不信是糞。
T2122_.53.0589b04: 以手探之遂作一孔。年歳雖久糞猶不爛。以
T2122_.53.0589b05: 埿填孔不可充滿。今有天宮籠蓋之。雀離
T2122_.53.0589b06: 浮圖。自作已來三爲天火所災。國王修之還
T2122_.53.0589b07: 復如本。父老云。此浮圖天火七燒佛法當滅。
T2122_.53.0589b08: 塔内佛事悉是金玉。千變萬化難得而稱。旭
T2122_.53.0589b09: 日始開則金盤晃朗。微風暫發則寶鐸鏗鏘。
T2122_.53.0589b10: 西域浮圖最爲第一
T2122_.53.0589b11: 雀離浮圖南五十歩有一石塔。其形正直。擧
T2122_.53.0589b12: 高二丈。甚有神變。能與世人表作吉凶之徴。
T2122_.53.0589b13: 以指觸之。若吉者金鈴鳴應。若凶者假令人
T2122_.53.0589b14: 搖亦不肯鳴。宣師住持感應云。律師問四
T2122_.53.0589b15: 天王。世尊舍利闍維始了。舍利灰石當置幾
T2122_.53.0589b16: 塔。天人龍鬼各得分不。答曰。人得八分。天得
T2122_.53.0589b17: 三分。龍得十二分。灰石分三分。鬼神得二
T2122_.53.0589b18: 分。脩羅得三分。力士得一分。汝等天人龍
T2122_.53.0589b19: 神愼勿起諍。此是世尊教
T2122_.53.0589b20: 又問。世尊僧伽梨當置何處。鉢盂錫杖復置
T2122_.53.0589b21: 何處。答曰。世尊伽梨付囑堅疾天令善護
T2122_.53.0589b22: 持。鉢盂錫杖付囑頻伽天隨在供養。世尊僧
T2122_.53.0589b23: 伽梨先遣在祇桓。十二年中住。鉢盂在鷲頭
T2122_.53.0589b24: 山。十五年中住。錫杖在龍泉。四十年中住
T2122_.53.0589b25: 又問。伽梨鉢杖等何故歴年住耶。答曰。佛告
T2122_.53.0589b26: 我言。初度比丘尼損我正法。又爲末世多惡
T2122_.53.0589b27: 比丘貯畜不淨物不受持三依毀滅正法故。
T2122_.53.0589b28: 令僧伽梨等六年住僧戒壇。六年住尼戒壇。
T2122_.53.0589b29: 令正法久住
T2122_.53.0589c01: 又問。何故伽梨分爲二處住耶。答曰。亦爲末
T2122_.53.0589c02: 世惡比丘比丘尼等不受持衣多犯禁戒無有
T2122_.53.0589c03: 威徳。是故世尊令將*伽梨六年住戒壇。令招
T2122_.53.0589c04: 威徳天人龍神敬佛意故不嫌比丘比丘尼。
T2122_.53.0589c05: 伽梨六年住戒壇。亦爲惡尼令修行八敬供
T2122_.53.0589c06: 養比丘勿起婬意修持淨行。令諸鬼神敬順
T2122_.53.0589c07: 佛意。日夜六時來至伽藍擁護尼衆。故住六
T2122_.53.0589c08:
T2122_.53.0589c09: 又問。何故佛鉢在靈鷲山十五年住。答曰。世
T2122_.53.0589c10: 尊未涅槃前在鷲山精舍。分析白豪光明以
T2122_.53.0589c11: 爲百千分。留一分光施末法弟子。若持戒若
T2122_.53.0589c12: 破戒。乃至天龍鬼神等。於如來法中能作一
T2122_.53.0589c13: 念善者。施此光明。世尊初成道時。四天王
T2122_.53.0589c14: 奉佛石鉢。唯世尊得用。餘人不能持用。如
T2122_.53.0589c15: 來滅度後安鷲山。與白*豪光共爲利益。於末
T2122_.53.0589c16: 法中當隨佛鉢。於他方國施比丘食。及以天
T2122_.53.0589c17: 龍等衆隨順佛意。縱造非法終不見過
T2122_.53.0589c18: 又問。何故十五年在鷲頭精舍。答曰。初住五
T2122_.53.0589c19: 年者。欲表諸比丘令觀五陰得證三昧。十年
T2122_.53.0589c20: 者。欲令解了諸法得百法門。自此隨縁流行
T2122_.53.0589c21: 諸國。乃至法滅也
T2122_.53.0589c22: 又問。何故錫杖在於龍窟中四十年住耶。答
T2122_.53.0589c23: 曰。爲護諸外道及伏煩惱惡龍破諸結使開
T2122_.53.0589c24: 寤大乘四諦法輪。如來去世後。四十年中有
T2122_.53.0589c25: 飛行羅刹。能説毘尼藏及十二部經。詐爲善
T2122_.53.0589c26: 比丘食諸持戒者。日別四百。爲斷此惡故鎭
T2122_.53.0589c27: 龍窟。復令正法増住四百年。復令像法増住
T2122_.53.0589c28: 千五百年。復令末法増住二萬年
T2122_.53.0589c29: 爾時大梵天王。來至世尊所白佛言。如來初
T2122_.53.0590a01: 踰城至洴沙王國。問樹神道。樹神請佛至宮
T2122_.53.0590a02: 已白佛言。我受此神身經二十大劫。過去諸
T2122_.53.0590a03: 佛皆來至此。我此宮中有過去諸佛四牙一
T2122_.53.0590a04: 千四塔。我今請佛。昔爲童子時齔牙四枚。請
T2122_.53.0590a05: 佛垂慈賜我四牙。欲造塔供養。佛即許之。即
T2122_.53.0590a06: 告阿難。汝往父王所。從彼典藏臣取我四牙。
T2122_.53.0590a07: 阿難依命即取。佛告樹神令留一牙。與汝供
T2122_.53.0590a08: 養。汝可造塔并寫我經教。我令四弟子在塔
T2122_.53.0590a09: 入滅盡定守我牙塔。爾時樹神即將七寶來
T2122_.53.0590a10: 至世尊所。以神力故於一念頃即成四塔。高
T2122_.53.0590a11: 五十由旬。又造眞珠樓觀及以白銀臺。於此
T2122_.53.0590a12: 四塔内各造臺觀。具八萬四千。既造臺塔已
T2122_.53.0590a13: 待我涅槃後迦葉結集竟。當寫我教令大毘
T2122_.53.0590a14: 尼藏安彼塔中。我留此塔。汝好護持勿令損
T2122_.53.0590a15: 壞。至我涅槃時勅語文殊。我於三大劫修無
T2122_.53.0590a16: 量苦行。今得四牙已造塔安竟。令後末世法
T2122_.53.0590a17: 欲滅時。令作利益正法興顯
T2122_.53.0590a18: 佛告阿難。我初成道時從河洗浴訖。我苦行
T2122_.53.0590a19: 六年手足爪甲不剪。皆長七寸許。時大梵天
T2122_.53.0590a20: 王見我爪甲長。手執七寶刀剪我手足爪甲。
T2122_.53.0590a21: 我將付父王令善護持。王既崩後轉付典藏
T2122_.53.0590a22: 臣。汝可往至彼道。我須爪甲。阿難依命取來
T2122_.53.0590a23: 至世尊所。佛開函取爪甲。普示大衆。我之
T2122_.53.0590a24: 手足二十爪甲。猶如赤銅色。佛告大衆。汝
T2122_.53.0590a25: 等天人龍神等可將我爪甲當細熟現。恐未
T2122_.53.0590a26: 來世中諸魔及外道。別將相似物換我眞甲。
T2122_.53.0590a27: 汝若疑非者。當以金剛鎚碪以甲置鐵*碪
T2122_.53.0590a28: 上以鎚打撃。無片損者。乃眞我甲。若以火燒
T2122_.53.0590a29: 錬變爲金色。出五色光上照有頂。見此相者
T2122_.53.0590b01: 是我眞爪甲也
T2122_.53.0590b02: 佛告文殊師利及四天王等。從此末法後多
T2122_.53.0590b03: 諸惡比丘滿閻浮提。無有威徳無有智慧。至
T2122_.53.0590b04: 千四百年後。汝將我十爪塔游歴四天下。一
T2122_.53.0590b05: 國住經七日。如是周歴已當至香山頂阿耨
T2122_.53.0590b06: 達池中。金砂洲上。住至千五百歳。我此大
T2122_.53.0590b07: 千界八百億國教初流行彼。汝文殊師利分
T2122_.53.0590b08: 身變爲國王。金剛齊菩薩分身爲大臣。金剛
T2122_.53.0590b09: 幢菩薩分身爲比丘。汝等三大士共流通我
T2122_.53.0590b10: 教。幸不生疲勞懈怠也
T2122_.53.0590b11: 又問。漢地塔寺古迹云何。答曰。今諸處塔寺
T2122_.53.0590b12: 多是古佛遺教基。育王表之福地不可輕也。
T2122_.53.0590b13: 今有名塔如常所聞。無名藏者隨處亦有。如
T2122_.53.0590b14: 河西甘州郭中寺塔。下有古佛舍利。及河州
T2122_.53.0590b15: 靈嚴寺佛殿下亦有舍利
T2122_.53.0590b16: 秦州麥積崖佛殿下舍利。山神藏之。此寺周
T2122_.53.0590b17: 穆王所造。名曰靈安寺。經四十年當有人出。
T2122_.53.0590b18: 荊州長寧寺塔是育王所造。下有舍利。入地
T2122_.53.0590b19: 一丈餘。石函五重盛碎身骨。益州三塔
T2122_.53.0590b20: 大石今名
福感
武誓今名
靜亂
今名
法成
並有神異。
T2122_.53.0590b21: 如別傳説
T2122_.53.0590b22: 又問楊都長干塔鄮縣塔是育王造者。是事
T2122_.53.0590b23: 云何。答曰。是昔劉薩何感靈令往楊州上越
T2122_.53.0590b24: 城望見長干。有異氣。因標掘得。如今傳所明。
T2122_.53.0590b25: 道宣師問。若爾已有若干。便有佛刹不。答曰。
T2122_.53.0590b26: 非刹干也。干是地之長隴。名隴爲干。塔遍長
T2122_.53.0590b27: 隴之側。書不云乎。包括干越。越地多有長隴
T2122_.53.0590b28:
T2122_.53.0590b29: 臨海鄮縣等者。亦是育王古塔。是賢劫佛者。
T2122_.53.0590c01: 有迦葉佛臂骨。非人所見。從地踊出。爲開俗
T2122_.53.0590c02: 福也
T2122_.53.0590c03: 有羅漢將往鐵圍山留小塔。其塔大有善神。
T2122_.53.0590c04: 且現二魚井中鰻&T063449;魚護塔神也。其側有足
T2122_.53.0590c05: 跡石上者。云是前三佛蹈處也。昔周時。此土
T2122_.53.0590c06: 大有人住。故置此塔
T2122_.53.0590c07: 又問。若爾周穆已後諸王建置塔時。何爲此
T2122_.53.0590c08: 土文記罕見。答曰。立塔爲於前縁多是神靈
T2122_.53.0590c09: 所造。人有見者少。故文字少傳。楊雄劉向尋
T2122_.53.0590c10: 於藏書。往往見有佛經。豈非秦前已有也。今
T2122_.53.0590c11: 衡岳南可六百里。在永州北有大川。東西五
T2122_.53.0590c12: 百餘里。南北百餘里。川中昔有人住數十萬
T2122_.53.0590c13: 家。今生諸巨樹。大者徑二三丈。下無草木。
T2122_.53.0590c14: 深林可愛。中有大江。東流入湘江。尋澗覓之
T2122_.53.0590c15: 即得。川南有谷。北出入谷。有方池四方砌石。
T2122_.53.0590c16: 水深龍居。有犯者輒雷震山谷。左側多有山
T2122_.53.0590c17: 果橘柚陽梅之屬。列植相次。池南有育王大
T2122_.53.0590c18: 塔。石華捧之。上以石籠覆。與地平。塔東崖上
T2122_.53.0590c19: 具有碑。篆書可識之。登梯抄取足知立塔之
T2122_.53.0590c20: 由也
T2122_.53.0590c21: 衡山南大明師置寺處亦有古塔云云其寺南
T2122_.53.0590c22: 北十餘里。七處八會流渠靜院處處皆立
T2122_.53.0590c23: 又問。諸神自在威力殊大。至如蜀川三塔咸
T2122_.53.0590c24: 名大石。人有掘者莫測其原。至如秦川武功
T2122_.53.0590c25: 一塔。古老相傳。名曰育王。三十年中一度出
T2122_.53.0590c26: 現。至貞觀已來已兩度出。雖光瑞殊壯。而舍
T2122_.53.0590c27: 利如指骨。在石臼中。如何陜陋若此。答曰。諸
T2122_.53.0590c28: 鬼神中貧富不定。各是往業。如人不殊天中
T2122_.53.0590c29: 亦爾。隨其所有而用供養此塔自下
云云
T2122_.53.0591a01: 鼓山竹林寺名何代所出耶。答曰。是迦葉佛
T2122_.53.0591a02: 時造。周穆王於中更重造寺。穆王佛殿并及
T2122_.53.0591a03: 塑像。至今現存。山神從佛請五百羅漢住
T2122_.53.0591a04: 此寺中。即今現有二十聖僧繞寺。左側現有
T2122_.53.0591a05: 五萬五通神仙。供養此寺僧餘事云云如
前伽藍驗
T2122_.53.0591a06: 法苑珠林卷第三十八
T2122_.53.0591a07:
T2122_.53.0591a08:
T2122_.53.0591a09:
T2122_.53.0591a10: 法苑珠林卷第三十九
T2122_.53.0591a11:  *西明寺沙門釋道*世撰 
T2122_.53.0591a12: 伽藍篇第三十六此有
三部
T2122_.53.0591a13:   述意部 營造部 致敬部
T2122_.53.0591a14: 述意部第一
T2122_.53.0591a15: 原夫伽藍者。昔布金西域肇樹福基。締搆東
T2122_.53.0591a16: 川終祈淨業。所以寶塔蘊其光明。精舍
T2122_.53.0591a17: 其形像。遍滿三千之界。住持一萬之年。建苦
T2122_.53.0591a18: 海之舟航。爲信根之枝幹。覩則發心。見便忘
T2122_.53.0591a19: 返。益福生善。稱爲伽藍也。但惟年代日遠法
T2122_.53.0591a20: 教衰替。寺像雖立敬福罕儔。或眞或僞。改換
T2122_.53.0591a21: 隨情。或精或麁。乃同糞土。遂令目覩其迹
T2122_.53.0591a22: 莫識厥旨。日用其事不知所由。是以行道之
T2122_.53.0591a23: 衆心無所安。流俗之徒於法無敬。輕慢於是
T2122_.53.0591a24: 乎生。陵蹈於是乎起。欲以此護法。不亦難哉
T2122_.53.0591a25: 者乎。是以古徳寺誥。乃有多名。或名道場。
T2122_.53.0591a26: 即無生廷也。或名爲寺。即公廷也。或名淨住
T2122_.53.0591a27: 舍。或名法同舍。或名出世間舍。或名精舍。或
T2122_.53.0591a28: 名清淨無極園。或名金剛淨刹。或名寂滅道
T2122_.53.0591a29: 場。或名遠離惡處。或名親近善處。並隨義立
T2122_.53.0591b01: 各有所表。今道俗離居豈得稱名也
T2122_.53.0591b02: 營造部第二
T2122_.53.0591b03: 依宣律師祇桓寺感通記云。經律大明祇桓
T2122_.53.0591b04: 寺之基趾。多云八十頃地一百二十院。准約
T2122_.53.0591b05: 東西近有十里。南北七百餘歩祇陀須達二
T2122_.53.0591b06: 人共造。成之已後經二百年被燒都盡。則當
T2122_.53.0591b07: 此土姫周第十三主平王之三十一年。祇
T2122_.53.0591b08: 陀太子初雖不許賣。後見布金欣然奉施。即
T2122_.53.0591b09: 告長者。吾自造寺不假於卿。須達不許。因此
T2122_.53.0591b10: 共造。太子立願。後若荒廢願樹還生。恰至被
T2122_.53.0591b11: 燒屋宇頓盡。所立樹者如本不殊。何以被燒。
T2122_.53.0591b12: 良由須達爲凡之時賣肉得財。居賤出貴常
T2122_.53.0591b13: 願荒儉。家雖巨富財由穢心。以此造寺終
T2122_.53.0591b14: 遭煨燼。太子願力淨心樹生。業行有殊表之
T2122_.53.0591b15: 染淨也。於後五百年有旃育迦王。依地而起。
T2122_.53.0591b16: 十不及一。經于百年被賊燒盡。經十三年有
T2122_.53.0591b17: 王六師迦者。依前重造。屋宇壯麗皆寶莊嚴。
T2122_.53.0591b18: 一百年後惡王壞之爲殺人場。四天王及娑
T2122_.53.0591b19: 竭龍王忿之。以大石壓之殺毀者。經九十年
T2122_.53.0591b20: 荒無人物。忉利天王令第二子下爲人王。又
T2122_.53.0591b21: 依地造。莊飾嚴好過佛在時。經百五十年魔
T2122_.53.0591b22: 天燒滅。則當此土漢末獻帝二十九年。以事
T2122_.53.0591b23: 往徴。顯宗已後和安桓靈之代。西域往來行
T2122_.53.0591b24: 接踵。則見天王葺構之作。祇樹載茂之
T2122_.53.0591b25: 縁。後雖有造者僅接遺基。至于今日荒涼而
T2122_.53.0591b26: 已。依南天王子撰祇桓圖一百卷。北天王子
T2122_.53.0591b27: 撰五大精舍圖二百卷。各在本天不可具述。
T2122_.53.0591b28: 夫造寺法用不可楷定。隨其施主物有豐儉。
T2122_.53.0591b29: 雖量力而作。然須用心精誠而造。寺物雖小
T2122_.53.0591c01: 得福弘大。故無上依經云。雖造四果聖人塔
T2122_.53.0591c02: 廟滿四天下盡形供養。不如有人佛涅槃後
T2122_.53.0591c03: 取佛舍利造塔供養。所得功徳勝前功徳。百
T2122_.53.0591c04: 千萬億分不可爲喩也。一由福有優劣。二由
T2122_.53.0591c05: 心有強弱。若有眞心。縱小尚得福多。何況於
T2122_.53.0591c06: 大。若有僞心。縱大尚得福少。何況於小。是
T2122_.53.0591c07: 故行者。若欲造作必須殷重。不得輕慢也。如
T2122_.53.0591c08: 賢愚經云。天語須達長者云。汝往見佛得利
T2122_.53.0591c09: 無量。正使今得百車珍寶。不如轉足一歩
T2122_.53.0591c10: 至趣世尊。正使今得百車象珍寶。不如擧
T2122_.53.0591c11: 足一歩往趣世尊。正使*今得一四天下滿中
T2122_.53.0591c12: 珍寶。不如擧足一歩至向世尊。所得利益盈
T2122_.53.0591c13: 逾於彼百千萬倍。聞已歡喜。佛爲説法成須
T2122_.53.0591c14: 陀洹果。須達問舍利弗。世尊足行日能幾里。
T2122_.53.0591c15: 舍利弗言。日半由旬。如轉輪王足行之法。世
T2122_.53.0591c16: 尊亦爾。時須達長者。即於道次。住二十里
T2122_.53.0591c17: 作停舍。須達請太子欲買園造精舍。祇陀太
T2122_.53.0591c18: 子言。若能以黄金布地令間無空者。便當相
T2122_.53.0591c19: 與。須達曰諾。謹隨其價。太子秖言。我戲語
T2122_.53.0591c20: 耳。須達言。太子不應妄語。即共與訟。時首陀
T2122_.53.0591c21: 會天化作一人。爲評詳言。夫太子法不應妄
T2122_.53.0591c22: 語。價既已決不宜中悔。太子遂與之。便使
T2122_.53.0591c23: 人象負金出八十頃中。須臾欲滿。殘餘少地
T2122_.53.0591c24: 雜阿含經。殘五百歩。孛經亦云。
太子*秖有園八十頃去城不遠
須達思惟。何
T2122_.53.0591c25: 藏金足不多不少。當取滿之。祇陀問言。嫌貴
T2122_.53.0591c26: 置之。當言不也。自念金藏何者可足當補
T2122_.53.0591c27: 滿。祇陀念言。佛必大徳。乃使斯人輕寶乃爾。
T2122_.53.0591c28: 教齊且止勿更出金。園地屬卿樹木屬我。我
T2122_.53.0591c29: 自上佛共立精舍。須達歡喜。即然可之。即便
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