SAT DB

T2122_.53.0901a01: 規去。行還未久。見一精舍。大有沙門。見武當
T2122_.53.0901a02: 寺主白法師弟子慧進皆在焉。居宇宏整資
T2122_.53.0901a03: 待自然。規請欲居之。有一沙門曰。此是福地
T2122_.53.0901a04: 非君所得處也。使者將規還至瑜家而去。何
T2122_.53.0901a05: 澹之。東海人。宋大司農。不信經法多行殘害。
T2122_.53.0901a06: 永初中得病見一鬼。形甚長壯牛頭人身。手
T2122_.53.0901a07: 執鐵叉晝夜守之。憂＊悑屏營。使道家作章符
T2122_.53.0901a08: 印録。備諸禳絶而猶見如故。相識沙門慧
T2122_.53.0901a09: 義。聞其病往候之。澹爲説所見。慧義曰。此
T2122_.53.0901a10: 是牛頭阿旁也。罪福不昧唯人所招。君能轉
T2122_.53.0901a11: 心向法。則此鬼自消。澹之迷佷不革。頃之

T2122_.53.0901a12:

遂死

右一驗出
冥祥記

T2122_.53.0901a13: 周大同二年有慧景法師爲寺主。道素高潔
T2122_.53.0901a14: 有慧振法。師先於寺後山上起頭陀屋二間。
T2122_.53.0901a15: 常有善神衞護。普通元年四月二十日。有
T2122_.53.0901a16: 新受戒僧慧徴。往屋中誦戒。小有疲懈。山神
T2122_.53.0901a17: 現形。又著烏衣。身長一丈。手執索。慧徴驚懼
T2122_.53.0901a18: 還寺。普通八年四月十五日。寺僧僧覆往此
T2122_.53.0901a19: 屋中誓一夏誦經。初爾一日誦習不懈。至第
T2122_.53.0901a20: 二日還寺消息。須臾之間山上石下。聲如雷
T2122_.53.0901a21: 電。有一塊石打屋。僧覆驚起。辭謝誦經不
T2122_.53.0901a22: 敢復眠。大同四年四月十二日中。竟有一客
T2122_.53.0901a23: 僧名法珍。縁家在壽陽。來寺禮拜。仍至寺後
T2122_.53.0901a24: 山上。既見石窟中舊有好泉水。水甚清潔。
T2122_.53.0901a25: 仍就此坐禪。俄爾之間空中有聲語令避去。
T2122_.53.0901a26: 其都不動。須臾虎來。以前脚撮其頭。血流出
T2122_.53.0901a27: 面。四十餘日。瘡差而去。中大同元年二月五
T2122_.53.0901a28: 日。攝山神現形。著菩薩巾披袈裟。形貌極端
T2122_.53.0901a29: 正。侍從左右三十餘人。一人捉香鑪在前。
T2122_.53.0901b01: 來入禪堂詣弘誓法師所。自坐胡床。與法師
T2122_.53.0901b02: 共語。并請寺衆行道。又至其年四月四日夜。
T2122_.53.0901b03: 爾時大風禪堂僧智遠等。聞外如有數十人
T2122_.53.0901b04: 行聲。至後夜見當戸邊有一木。景智遠等
T2122_.53.0901b05: 仍還大寺解齋。比還開禪堂戸已見此。景
T2122_.53.0901b06: 在禪床坐。見一紙書令安置故禪堂後石窟
T2122_.53.0901b07: 中。慧虔初捧不移。末道當移石窟。即便輕
T2122_.53.0901b08: 擧。至其年五月十四日。復更書一片石與景
T2122_.53.0901b09: 遠二僧。令於禪堂後種竹。自稱名菩提
T2122_.53.0901b10: 隋懷州柏尖山寺釋曇詢。俗姓楊。弘農華陰
T2122_.53.0901b11: 人也。謹攝自修宗禀心學。遠訪巖隱。游至白
T2122_.53.0901b12: 鹿山北霖落泉寺逢曇準禪師。授以禪法。又
T2122_.53.0901b13: 往稠禪師所。問其津道。極相禮遇。善洽禪
T2122_.53.0901b14: 味。後經三夏移住鹿土谷修禪。屬枯泉重出
T2122_.53.0901b15: &T064779;

麋繞院。故得美水馴獸。日濟道隣。從學
T2122_.53.0901b16: 之徒相慶茲瑞。時因請法暫往雲門。値徑陰
T2122_.53.0901b17: 霧昏暗失路。忽蒙山神示道方會本途。此乃
T2122_.53.0901b18: 化感幽冥神明翊衞。時有盜者來竊蔬菜。將
T2122_.53.0901b19: 欲出園。乃爲群蜂所螫。詢聞來救。慈心將治
T2122_.53.0901b20: 得全餘命。嘗有趙人遠至殷勤。致禮陳云。
T2122_.53.0901b21: 弟子因病死蘇。往見閻羅王。詰問罪當就獄。
T2122_.53.0901b22: 頼蒙詢師來爲請命。王因放免。生來未面遠
T2122_.53.0901b23: 訪方委。又山行値二虎鬪。累日不歇。詢執錫
T2122_.53.0901b24: 分之。以身爲翳。語云。汝同居林藪。計無大
T2122_.53.0901b25: 乖。幸各分路。何須固忿。虎聞低頭。飮氣而
T2122_.53.0901b26: 散。屡逢熊虎。交諍不歇。皆詢往救。略同前
T2122_.53.0901b27: 述。入定鳥不亂。獸見如偶。又陰徳感物顯
T2122_.53.0901b28: 用藏仁。毎入禪定七日爲期。白虎入房同
T2122_.53.0901b29: 居窟宅。獨處靜院不出十年。隋文重徳屡送
T2122_.53.0901c01: 璽書。兼賜香供重疊累載。以開皇初年風疹
T2122_.53.0901c02: 忽増。卒於柏尖山寺。春秋八十。初遘疾彌
T2122_.53.0901c03: 留。忽有神光照燭香風拂戸。又感異鳥白頸
T2122_.53.0901c04: 赤身。繞院空飛。聲唳哀切。氣至大漸。鳥住
T2122_.53.0901c05: 堂基。自然狎附。不畏人物。或在房門至于臥
T2122_.53.0901c06: 席。悲鳴逾甚血沸眼中。既爾往化。鳥便飛
T2122_.53.0901c07: 出外空旋轉奄然翔逝。又感猛虎繞院虓 &T049013;

。
T2122_.53.0901c08: 兩宵霧昏三日結慘又加山崩石墜林摧澗
T2122_.53.0901c09: 塞。驚動人畜恓惶失據。其哀感靈祥疇能

T2122_.53.0901c10:

殫記

右世二驗出
唐高僧傳

T2122_.53.0901c11: 法苑珠林卷第八十三
T2122_.53.0901c12:
T2122_.53.0901c13:
T2122_.53.0901c14:
T2122_.53.0901c15: 法苑珠林卷第八十四
T2122_.53.0901c16: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0901c17: 六度篇第八十五之五

T2122_.53.0901c18:

禪定部第五

此別五部

T2122_.53.0901c19: 述意部　引證部　頭陀部　利益部
T2122_.53.0901c20: 禪定部
T2122_.53.0901c21: 述意部第一
T2122_.53.0901c22: 夫神通勝業非定不生。無漏慧根非靜不發。
T2122_.53.0901c23: 故經曰。深修禪定得五神通。心在一縁是三
T2122_.53.0901c24: 昧相。書亦有言。當使形如枯木。心若死灰。
T2122_.53.0901c25: 不充誳於富貴。不隕穫於貧賤。栖神冥漢
T2122_.53.0901c26: 之内。遺形塵埃之表。故攝心一處便是功徳
T2122_.53.0901c27: 叢林。散意片時即名煩惱羅刹。所以曇光釋
T2122_.53.0901c28: 子降猛虎於漆前。螺髻仙人宿巣禽於頂上。
T2122_.53.0901c29: 是知大士常修宴坐。不斷煩惱而入涅槃。不
T2122_.53.0902a01: 捨道法現凡夫事。又能觀察此身。從頭至足
T2122_.53.0902a02: 三十六物八萬戸蟲。不淨無常苦空非我。但
T2122_.53.0902a03: 衆生心性譬若獼猴戲跳攀縁歡娯奔逸。不
T2122_.53.0902a04: 能冥目束體端心勤意。剛強難化 &T014461;

戻不
T2122_.53.0902a05: 調。習近五塵流轉三界。黏外道之黐。貫天魔
T2122_.53.0902a06: 之杖。於是永淪苦海長墜嶮獄。皆由放散情
T2122_.53.0902a07: 慮擾亂心神。似風裏之燈。譬波中之月。搖
T2122_.53.0902a08: 漾輕動。浮游汎濫。影既不現。照豈得明。所
T2122_.53.0902a09: 以衆惡頼此而興。諸善由斯併廢。良由不修
T2122_.53.0902a10: 斷惑。常起貪瞋。未服無知偏多樂受。遂令
T2122_.53.0902a11: 禪定之惑重沓爭來。妨靜之縁交加競集。五
T2122_.53.0902a12: 蓋覆心禪門已閉。六塵在念亂想常馳。類狂
T2122_.53.0902a13: 象之無鉤。似戲 &T026260;

之得樹。故須念念策心新
T2122_.53.0902a14: 新集起。豈前念皆惡。遂剋苦而靜塵。後念
T2122_.53.0902a15: 起善。便縱意而揚惡。所以論美四時經歎一
T2122_.53.0902a16: 慮。然後方能正想革絶凡懷。若違此理聖亦
T2122_.53.0902a17: 不可。今萬境森羅不能自觸。要須因倚諸根
T2122_.53.0902a18: 内想感發。何以知然。今有心感於内事發於
T2122_.53.0902a19: 外。惑縁於外起染於内。故知内外相資表裏
T2122_.53.0902a20: 遞用。君臣心識不可備捨。故經云。心王若
T2122_.53.0902a21: 正則六臣不邪。識意昏沈則其主不明。今
T2122_.53.0902a22: 悔六臣當各慚愧制馭六根不令馳散也
T2122_.53.0902a23: 引證部第二
T2122_.53.0902a24: 如法句經心意品説云。昔佛在世時。有一道
T2122_.53.0902a25: 人在河邊樹下學道。十二年中貪想不除。走
T2122_.53.0902a26: 心散意但念云欲。目色耳聲鼻香口味身受
T2122_.53.0902a27: 心法。身靜意遊曾無寧息。十二年中不能得
T2122_.53.0902a28: 道。佛知可度。化作沙門。往至其所。樹下共
T2122_.53.0902a29: 宿。須臾月明。有龜從河中出來至樹下。復
T2122_.53.0902b01: 有水狗飢行求食。與龜相逢。便欲噉龜。龜
T2122_.53.0902b02: 縮其頭尾及其四脚藏於甲中。不能得噉。水
T2122_.53.0902b03: 狗小遠。復出頭足。行歩如故。不能奈何。遂
T2122_.53.0902b04: 便得脱。於是道人問化沙門。此龜有護命之
T2122_.53.0902b05: 鎧。水狗不能得其便。化沙門答言。吾念世人
T2122_.53.0902b06: 不如此龜。不知無常放恣六情。外魔得便。形
T2122_.53.0902b07: 壞神去生死無端。輪轉五道苦惱百千。皆意
T2122_.53.0902b08: 所造。宜自勉勵求滅度安。於是化沙門即説
T2122_.53.0902b09: 偈言
T2122_.53.0902b10: 藏六如龜防意如城慧與魔戰
T2122_.53.0902b11: 勝則無患
T2122_.53.0902b12: 又求離牢獄經云。時有阿育王弟。名善容

T2122_.53.0902b13:

亦名違
陀首祇

入山游獵。見諸梵志裸形苦行而無

T2122_.53.0902b14: 所得。王弟見而問曰。汝在此行道。有何患累
T2122_.53.0902b15: 而無成辦。梵志報曰。坐有群鹿數共合會。我
T2122_.53.0902b16: 見心動不能自制。王子聞已。時生惡念。此
T2122_.53.0902b17: 等梵志。服風食氣氣力羸惙。猶有婬欲過患
T2122_.53.0902b18: 不除。釋子沙門。飮食甘美在好床坐。衣服
T2122_.53.0902b19: 隨時香華自熏。豈得無欲。時阿育王聞弟有
T2122_.53.0902b20: 此議論。即懷憂慼。吾唯有一弟。忽生邪見。
T2122_.53.0902b21: 恐永迷沒。我當方宜除其惡念。即還宮内勅
T2122_.53.0902b22: 諸伎女。各自莊嚴。至善容所共相娯樂。預
T2122_.53.0902b23: 勅大臣。吾有所圖。若我勅卿殺善容者。卿等
T2122_.53.0902b24: 便諫。須待七日隨王殺之。時諸伎女即往娯
T2122_.53.0902b25: 樂。未經時頃王躬自往。語弟云。何爲將吾伎
T2122_.53.0902b26: 女妻妾恣意自娯。奪其威怒以輪擲空。召諸
T2122_.53.0902b27: 大臣即告之曰。卿等知不。吾未衰老。亦無外
T2122_.53.0902b28: 寇強敵來侵境者。吾曾聞古昔諸賢有此諺
T2122_.53.0902b29: 言。夫人有福四海歸伏福盡徳薄肘腋叛
T2122_.53.0902c01: 離。如我自察未有斯變。然我弟善容誘吾伎
T2122_.53.0902c02: 女妻妾縱情自恣。事既如是豈有我乎。汝等
T2122_.53.0902c03: 將去詣市殺之。諸臣諫曰。唯願大王聽臣微
T2122_.53.0902c04: 言。唯有此一弟。又少息胤無繼嗣者。願聽七
T2122_.53.0902c05: 日爲王求依王命。時王默然聽臣所諫。王復
T2122_.53.0902c06: 寛恩。勅語諸臣。命聽王子。著吾服飾。天冠威
T2122_.53.0902c07: 容如吾不異。内吾宮裏作唱伎樂。共娯樂之。
T2122_.53.0902c08: 復勅一臣自今日始著鎧持杖。拔好利劍。
T2122_.53.0902c09: 往語善容王子曰。知期七日終正。爾當到
T2122_.53.0902c10: 努力開割五欲自娯。今不自適死後有悔。恨
T2122_.53.0902c11: 亦無益。一日過已臣復往語。餘有六日。如是
T2122_.53.0902c12: 次第乃至一日。臣往白言。王子當知。六日已
T2122_.53.0902c13: 過唯明日在。當就於死。努力恣情。五欲自
T2122_.53.0902c14: 娯。至七日到王遣使問。云何王子七日之中。
T2122_.53.0902c15: 意志自由快樂不乎。弟報王曰。大王當知。不
T2122_.53.0902c16: 見不聞有何快樂。王問弟曰。著吾服飾入吾
T2122_.53.0902c17: 宮殿。衆伎自娯食以甘美。何以面欺不見不
T2122_.53.0902c18: 聞不快樂耶。弟白王言。應死之人。雖未命絶
T2122_.53.0902c19: 與死何異。當有何情著於五欲。王告弟曰。咄
T2122_.53.0902c20: 愚所啓。汝今一身憂慮百端。一身斷滅在欲
T2122_.53.0902c21: 不樂。豈況沙門憂念三世。一身死壞復受一
T2122_.53.0902c22: 身。億百千世。身身受苦無量患惱。雖出爲人
T2122_.53.0902c23: 與他走使。或生貧家衣食窮乏。念此辛酸故
T2122_.53.0902c24: 出家爲道。求於無爲度世之要。設不精勤當
T2122_.53.0902c25: 復更歴劫數之苦。是時王子心開意解。前白
T2122_.53.0902c26: 王言。今聞王教乃得惺寤。生老病死實可
T2122_.53.0902c27: 厭患。愁憂苦惱流轉不息。唯願大王。見聽
T2122_.53.0902c28: 爲道。謹愼修行。王告弟曰。宜知是時。弟即
T2122_.53.0902c29: 辭王出爲沙門。奉持禁戒晝夜精勤。遂得阿
T2122_.53.0903a01: 羅漢果。六通清徹無所罣礙
T2122_.53.0903a02: 又阿育王傳云。阿育王聞弟得道。深心歡喜。
T2122_.53.0903a03: 稽首禮敬。請長供養。既厭世苦不樂人間。誓
T2122_.53.0903a04: 依林野以養餘命。阿育王即使鬼神於自城
T2122_.53.0903a05: 内爲造山水。山高數十丈。斷絶人物不得
T2122_.53.0903a06: 往來。乃應王命率捨衣資。造石像一躯。身
T2122_.53.0903a07: 高丈六。即於山龕石室供養其弟。此山及像
T2122_.53.0903a08: 今並存焉
T2122_.53.0903a09: 頭陀部第三
T2122_.53.0903a10: 夫五欲蓋纒並是禪障。既能除棄。其心寂靜。
T2122_.53.0903a11: 堪能修道。故此章内。具明十二頭陀之行。少
T2122_.53.0903a12: 欲知足無過此等。西云頭陀。此云抖捒。能
T2122_.53.0903a13: 行此法即能抖捒煩惱去離貪著。如衣抖
T2122_.53.0903a14: ＊捒能去塵垢。是故從喩爲名。故名頭陀。經
T2122_.53.0903a15: 論別明。各云十二。通別總論。合有十六。如
T2122_.53.0903a16: 衣中有四。食中有六。處中有六。故合十六。
T2122_.53.0903a17: 衣中四者。一糞埽衣。二毳衣。三納衣。四三
T2122_.53.0903a18: 衣。食中六者。一乞食。二次第乞食。三不作
T2122_.53.0903a19: 餘食法食。四一坐食。五一團食。亦名節量
T2122_.53.0903a20: 食。六中後不飮漿。處中六者。一阿蘭若處。
T2122_.53.0903a21: 二在塚間。三在樹下。四在露地。五是常坐。
T2122_.53.0903a22: 六是隨坐。就此十六隱顯離合。故説十二。如
T2122_.53.0903a23: 衣中四者。依四分律及智度論。同唯説二。一
T2122_.53.0903a24: 著納衣。二著三衣。不論餘二。依涅槃經。衣中
T2122_.53.0903a25: 説三。一著糞埽衣。二著毳衣。三畜三衣。不論
T2122_.53.0903a26: 納衣。食中六者。涅槃説三。所謂乞食。一坐食。
T2122_.53.0903a27: 一團食。所以不説次等乞者。以能如法乞食
T2122_.53.0903a28: 之時。必有次第。故不別説。但能一團一坐食。
T2122_.53.0903a29: 自然不作餘食法中後飮漿。故不別説。四分
T2122_.53.0903b01: 律中。説食有四。三種同前。加次第乞。智度
T2122_.53.0903b02: 論中。説食有五。不説不作餘食法食。處中
T2122_.53.0903b03: 六者。依智度論説五。除却隨坐。涅槃及律。
T2122_.53.0903b04: 皆具説六。今依諸部通有十六也
T2122_.53.0903b05: 又十住毘婆沙論。十二頭陀名體稍別。一盡
T2122_.53.0903b06: 形乞食。二受阿練若。三著糞埽衣。四一坐
T2122_.53.0903b07: 食。五常坐。六食後不受非時飮。七但有三
T2122_.53.0903b08: 衣。八毳衣。九隨敷坐。十樹下住。十一空地
T2122_.53.0903b09: 住。十二死人間住。第一盡形乞食有十種利。
T2122_.53.0903b10: 一所用活命自屬不屬他。二衆生施我食者
T2122_.53.0903b11: 令住三寶然後當食。三若有施我食者當生
T2122_.53.0903b12: 悲心。我當勤進令善住施。作已乃食。四隨
T2122_.53.0903b13: 順佛教故。五易滿易養。六行破憍慢法。七
T2122_.53.0903b14: 無見頂善根。八見我乞食。餘有修善法者
T2122_.53.0903b15: 亦當効我。九不與男子大小有諸因縁事。十
T2122_.53.0903b16: 次第乞食故。於衆生中生平等心即種助一
T2122_.53.0903b17: 切智
T2122_.53.0903b18: 第二受阿練若處亦有十利。一自在來去。二
T2122_.53.0903b19: 無我無我所。三隨意所住無有障礙。四心轉
T2122_.53.0903b20: 樂習阿練若住處。五住處少欲少事。六不惜
T2122_.53.0903b21: 身命爲具足功徳故。七遠離衆鬧語故。八
T2122_.53.0903b22: 雖行功徳不求恩報。九隨順禪定易得一心。
T2122_.53.0903b23: 十於空處住易生無障礙想
T2122_.53.0903b24: 第三著糞埽衣亦有十利。一不以衣故與在
T2122_.53.0903b25: 家者和合。二不以衣故現乞衣相。三亦不方
T2122_.53.0903b26: 便説得衣相。四不以衣故四方求索。五若不
T2122_.53.0903b27: 得衣亦不憂。六得亦不喜。七賤物易得無有
T2122_.53.0903b28: 過患。八順行初受四依法。九入在麁衣數中。
T2122_.53.0903b29: 十不爲人所貪著
T2122_.53.0903c01: 第四一坐食亦有十利。一無有求第。二食疲
T2122_.53.0903c02: 苦二於所受輕少。三無所用疲苦。四食前
T2122_.53.0903c03: 無疲苦。五入在細行食法。六食消後食。七
T2122_.53.0903c04: 少防患。八少疾病。九身體輕便。十身受快
T2122_.53.0903c05: 樂
T2122_.53.0903c06: 第五常坐亦有十利。一不貪身樂。二不貪眠
T2122_.53.0903c07: 睡樂。三不貪臥具樂。四無臥時脇著席苦。五
T2122_.53.0903c08: 不隨身欲。六易得坐禪。七易讀誦經。八少睡
T2122_.53.0903c09: 眠。九身輕易起。十求坐臥具衣服心薄
T2122_.53.0903c10: 第六食後不受非時飮亦有十利。一不多食。
T2122_.53.0903c11: 二不滿食。三不貪美味。四少所求欲。五少妨
T2122_.53.0903c12: 患。六少疾病。七易滿。八易養。九知足。十坐
T2122_.53.0903c13: 禪讀經身不疲極
T2122_.53.0903c14: 第七但有三衣亦有十利。一於三衣外無求
T2122_.53.0903c15: 受疲苦。二無有守護疲苦。三所畜物少。四唯
T2122_.53.0903c16: 身所著爲足。五細戒行。六行來無累。七身
T2122_.53.0903c17: 體輕便。八隨順阿練若處住。九處處所往無
T2122_.53.0903c18: 所顧惜。十隨順道行
T2122_.53.0903c19: 第八受毳衣亦有十利。一在麁衣數。二少所
T2122_.53.0903c20: 求索。三隨意可坐。四隨意可臥。五澣濯則
T2122_.53.0903c21: 易。六染時亦易。七少有蟲壞。八難壞。九更
T2122_.53.0903c22: 不受餘衣。十不失求道
T2122_.53.0903c23: 第九隨坐亦有十利。一無求好精舍住疲苦。
T2122_.53.0903c24: 二無求好坐臥具疲苦。三不惱上座。四不令
T2122_.53.0903c25: 下座愁惱。五少欲。六少事。七隨得而用。八
T2122_.53.0903c26: 少用則少務。九不起諍訟因縁。十不奪他所
T2122_.53.0903c27: 用
T2122_.53.0903c28: 第十樹下坐亦有十利。一無有求房舍疲苦。
T2122_.53.0903c29: 二無有求坐臥具疲苦。三無有所愛疲苦。四
T2122_.53.0904a01: 無有受用疲苦。五無處名字。六無鬪諍事。
T2122_.53.0904a02: 七隨順四依法。八少而易得無過。九隨順修
T2122_.53.0904a03: 道。十無衆鬧行
T2122_.53.0904a04: 第十一死人間住亦有十利。一常得無常想。
T2122_.53.0904a05: 二常得死想。三常得不淨想。四常得一切世
T2122_.53.0904a06: 間不可樂想。五常得遠離一切所愛人。六常
T2122_.53.0904a07: 得悲心。七遠離戲調。八心常厭離。九勤行
T2122_.53.0904a08: 精進。十能除悑畏
T2122_.53.0904a09: 第十二空地坐亦有十利。一不求樹下。二遠
T2122_.53.0904a10: 離我所有。三無有諍訟。四若餘去無所顧惜。
T2122_.53.0904a11: 五少戲調。六能忍風雨寒熱蟁虻毒蟲等。七
T2122_.53.0904a12: 不爲音聲剌棘所剌。八不令衆生瞋恨。九自
T2122_.53.0904a13: 亦無有愁恨。十無衆鬧行處
T2122_.53.0904a14: 又寶梁經云。佛告迦葉。比丘若欲至阿蘭若
T2122_.53.0904a15: 處。當思八法。何等爲八。一我當捨身。二應當
T2122_.53.0904a16: 捨命。三當捨利養。四離一切所愛樂處。五
T2122_.53.0904a17: 於山間死當如麁死。六阿蘭若處當受阿蘭
T2122_.53.0904a18: 行。七當以法自活。八非以煩惱自治
T2122_.53.0904a19: 利益部第四
T2122_.53.0904a20: 如大寶積經云。菩薩修定復有十法不與二乘
T2122_.53.0904a21: 共。何等爲十。一修定無有吾我。具足如來諸
T2122_.53.0904a22: 禪定故。二修定不味不著。捨離染心不求己
T2122_.53.0904a23: 樂。三修定具諸通業。爲知衆生諸心行故。四
T2122_.53.0904a24: 修定爲知衆心。度脱一切諸衆生故。五修定
T2122_.53.0904a25: 行於大悲。斷諸衆生煩惱結故。六修定諸禪
T2122_.53.0904a26: 三昧。善知入出過於三界故。七修定常得自
T2122_.53.0904a27: 在。具足一切諸善法故。八修定其心寂滅。勝
T2122_.53.0904a28: 於二乘諸禪三昧故。九修定常入智慧。過諸
T2122_.53.0904a29: 世間到彼岸故。十修定能興正法。紹隆三寶
T2122_.53.0904b01: 使不斷絶故。如是定者。不與聲聞辟支佛共」
T2122_.53.0904b02: 又六度集經云。復有四種禪定具足智慧。何
T2122_.53.0904b03: 等爲四。一常樂獨處。二常樂一心。三求禪及
T2122_.53.0904b04: 通。四求無礙佛智
T2122_.53.0904b05: 又月燈三昧經云。佛言。若有菩薩。住於宴坐。
T2122_.53.0904b06: 有十種利益。何等爲十。一其心不濁。二住不
T2122_.53.0904b07: 放逸。三諸佛愛念。四信正覺行。五於佛智
T2122_.53.0904b08: 不疑。六知恩。七不謗正法。八善能防禁。九
T2122_.53.0904b09: 到調伏地。十證四無礙
T2122_.53.0904b10: 又佛言。若有菩薩愛樂空閑有十種利益。何
T2122_.53.0904b11: 等爲十。一省世事務。二遠離憒鬧。三無有
T2122_.53.0904b12: 違諍。四住無惱處。五不増有漏。六不起諍訟。
T2122_.53.0904b13: 七安住靜默。八隨順相續解脱。九速證解脱。
T2122_.53.0904b14: 十施功而得三昧
T2122_.53.0904b15: 又佛言。若有菩薩能與禪相應有十種利益。
T2122_.53.0904b16: 何等爲十。一安住儀式。二行慈境界。三無
T2122_.53.0904b17: 諸悔熱。四守護諸根。五得食喜樂。六遠離
T2122_.53.0904b18: 愛欲。七修禪不空。八解脱魔羂。九安住佛
T2122_.53.0904b19: 境。十解脱成熟。又佛言。若有菩薩樂於頭
T2122_.53.0904b20: 陀乞食有十種利益。何等爲十。一摧我慢幢。
T2122_.53.0904b21: 二不求親愛。三不爲名聞。四住在聖種。五
T2122_.53.0904b22: 不諂不誑不現異相。又不傲慢。六不自高擧。
T2122_.53.0904b23: 七不毀他人。八斷除愛恚。九若入人家不爲
T2122_.53.0904b24: 飮食而行法施。十有所説法爲人信受
T2122_.53.0904b25: 又智度論云。三昧有二種。一佛。二菩薩。是
T2122_.53.0904b26: 諸菩薩於菩薩三昧中得自在。非佛三昧。如
T2122_.53.0904b27: 諸佛要集經中説云。文殊尸利欲見佛集不
T2122_.53.0904b28: 能得到。諸佛各還本處。文殊尸利到諸佛
T2122_.53.0904b29: 集處。有一女人。近彼佛坐入於三昧。文殊
T2122_.53.0904c01: 尸利入禮佛足已。白佛言。云何此女人得近
T2122_.53.0904c02: 佛坐。而我不得。佛告文殊尸利。汝覺此女
T2122_.53.0904c03: 人令從三昧起。汝自問之。文殊尸利即彈指
T2122_.53.0904c04: 覺之而不可覺。以大聲喚亦不可覺。捉手牽
T2122_.53.0904c05: 亦不可覺。又以神足動大千世界猶亦不覺。
T2122_.53.0904c06: 文殊尸利白佛言。世尊。我不能令覺。是時
T2122_.53.0904c07: 佛放大光明照下方世界。是中有一菩薩。名
T2122_.53.0904c08: 棄諸蓋。即時從下方出來到佛所。頭面禮佛
T2122_.53.0904c09: 足一面立。佛告棄諸蓋菩薩。汝覺此女人。
T2122_.53.0904c10: 即時彈指。此女從三昧起。文殊尸利白佛。
T2122_.53.0904c11: 以何因縁我動三千大千世界不能令此女
T2122_.53.0904c12: 起。棄諸蓋菩薩一彈指便從三昧起。佛告文
T2122_.53.0904c13: 殊尸利。汝因此女人初發菩提意。是女人因
T2122_.53.0904c14: 棄諸蓋菩薩初發菩提意。以是故。汝不能令
T2122_.53.0904c15: 覺。汝於諸佛三昧中功徳未滿。是棄諸蓋菩
T2122_.53.0904c16: 薩於三昧中得自在。佛三昧中始少多入而
T2122_.53.0904c17: 未得自在故耳
T2122_.53.0904c18: 禪定部第五
T2122_.53.0904c19: 如禪祕要經云。阿練若比丘因五種事發狂。
T2122_.53.0904c20: 一者因亂聲。二者因惡名。三者因利養。四者
T2122_.53.0904c21: 因外風。五者因内風。爾時世尊而説祝曰
T2122_.53.0904c22: 南無佛陀　南無達摩　南無僧伽　南無
T2122_.53.0904c23: 摩訶梨師　毘闍羅闍　謁咄陀達陀　娑

T2122_.53.0904c24:

滿嚴　跋闍邏翅

久馳
反

　陀邏崛荼誓荼遮

T2122_.53.0904c25:

利遮利　摩訶遮利吁摩利吁摩勒翅

久＊馳
＊反

T2122_.53.0904c26:

悉耽鞞闍鞞　阿＊闍鞞利　究匊匊翅

久＊馳
＊反

T2122_.53.0904c27:

薩婆陀羅尼翅

久＊馳
＊反

　阿扇

叔看
反

提摩倶摩

T2122_.53.0904c28: 詣吁彌吁彌摩呵　摩＊娑禍呵
T2122_.53.0904c29: 爾時世尊説此呪已。告舍利弗。如此神呪過
T2122_.53.0905a01: 去無量諸佛所説。我今現在亦説此呪。未來
T2122_.53.0905a02: 彌勒賢劫菩薩亦當宣説。如此神呪功徳如
T2122_.53.0905a03: 自在天。能令後世五百歳中諸惡比丘得淨
T2122_.53.0905a04: 心意。調和善治四大増損。亦治心内四百四
T2122_.53.0905a05: 病四百四脈所起壞界九十八使性欲種子。
T2122_.53.0905a06: 亦治業障犯戒諸惡永盡無餘。此名善治七
T2122_.53.0905a07: 十二種病憂惱陀羅尼。亦名拔五種陰無明
T2122_.53.0905a08: 根本陀羅尼。亦名現前見一切佛及諸聲聞
T2122_.53.0905a09: 爲説眞法破諸法使

T2122_.53.0905a10:

感應縁

略引六驗

T2122_.53.0905a11: 晋沙門支曇蘭　宋沙門釋玄高　宋沙門釋
T2122_.53.0905a12: 普常　齊沙門釋僧稠　隋沙門釋法進　
T2122_.53.0905a13: 唐沙門釋慧融
T2122_.53.0905a14: 晋始豐赤城山有支曇蘭。青州人。蔬食樂
T2122_.53.0905a15: 禪讀誦三十萬言。晋太元中游剡。後憩始豐
T2122_.53.0905a16: 赤城山。見一處林泉清曠而居之。經于數日。
T2122_.53.0905a17: 忽見一人長數丈。呼蘭令去。又見諸異形禽
T2122_.53.0905a18: 獸以恐蘭。見蘭怡然自得。乃屈膝而禮拜
T2122_.53.0905a19: 云。珠欺王是家舅。令往韋郷山就之。推此
T2122_.53.0905a20: 處以相奉。爾後三年忽聞車騎隱隱。從者彌
T2122_.53.0905a21: 峯。俄而有人著幘稱珠欺王通。既前從其妻
T2122_.53.0905a22: 子男女等二十三人。並形貌端正有逾於世。
T2122_.53.0905a23: 既至蘭所叙暄涼訖。蘭問住在何處。答云。
T2122_.53.0905a24: 樂安縣韋郷山。久服風問。今與家累仰投。
T2122_.53.0905a25: 乞受歸戒。蘭即授之。受法竟。嚫錢一萬蜜二
T2122_.53.0905a26: 器。辭別而去。便聞鳴笳動吹響振山谷。蘭禪
T2122_.53.0905a27: 衆十餘共所聞見。晋元熙中卒於山室。春秋
T2122_.53.0905a28: 八十有三矣
T2122_.53.0905a29: 宋僞魏平城有釋玄高。姓魏。本名靈育。憑翊
T2122_.53.0905b01: 萬年人也。母冠氏本信外道。始適魏氏。首
T2122_.53.0905b02: 孕一女。即高之長姉。生便信佛。乃爲母祈
T2122_.53.0905b03: 願。願門無異見得奉大法。母以僞秦弘始三
T2122_.53.0905b04: 年。夢見胡僧散華滿室。覺便寤胎。至四年
T2122_.53.0905b05: 二月八日生男。家内忽有異香。及光明照壁。
T2122_.53.0905b06: 迄旦乃息。母以兒生瑞兆。因名靈育。時人重
T2122_.53.0905b07: 之。復稱世高。年十二辭親入山。久之未許。異
T2122_.53.0905b08: 日有一書生寓高家宿。云欲入中常山隱。父
T2122_.53.0905b09: 母即以高憑之。是夕咸見村人共相祖送。明
T2122_.53.0905b10: 旦村人並來候高。父母云。昨已相送。今復
T2122_.53.0905b11: 覓耶。村人云。都不知行。豈容已送。父母方
T2122_.53.0905b12: 寤昨之迎送乃神人也。高既背俗乖世。改
T2122_.53.0905b13: 名玄高。聰慜生知學不加思。至年十五已爲
T2122_.53.0905b14: 山僧説法。受戒已後專精禪律。聞關中有
T2122_.53.0905b15: 浮陀跋禪師在石羊寺弘法。高往師之。旬日
T2122_.53.0905b16: 之中妙通禪法。跋陀歎曰。善哉佛子。乃能深
T2122_.53.0905b17: ＊寤如此。於是卑顏推遜不受師禮。高乃杖
T2122_.53.0905b18: 策西秦隱居麥𧂐崖。學徒百人。崇其義訓。
T2122_.53.0905b19: 禀其禪道。時有長安沙門釋曇弘。秦地高足。
T2122_.53.0905b20: 隱在此山與高相會。以同業友。是時乞伏
T2122_.53.0905b21: 熾槃跨有隴西。西接涼土。常有學徒三百餘
T2122_.53.0905b22: 人。有玄紹者。秦州隴西人。學究諸禪。神力
T2122_.53.0905b23: 自在。手指出水供高洗漱。其水香淨倍異於
T2122_.53.0905b24: 常。毎得非世華香以獻三寶。靈異如紹者又
T2122_.53.0905b25: 十一人。紹後入堂術山蝉蛻而逝。後共曇弘
T2122_.53.0905b26: 乃向河南。國王及臣民近道候迎。内外敬奉
T2122_.53.0905b27: 崇爲國師。河南化畢進遊涼土。沮渠蒙遜深
T2122_.53.0905b28: 相敬事。集會英賓發高勝解。時西海有樊
T2122_.53.0905b29: 僧印。亦從高受學。志狹量褊得少爲足。便謂
T2122_.53.0905c01: 已得羅漢頓盡禪門。高乃密以神力。令印於
T2122_.53.0905c02: 定中備見十方無極世界諸佛所説法門不
T2122_.53.0905c03: 同。印於一夏尋其所見永不能盡。方知定水
T2122_.53.0905c04: 無底。大生愧懼。時魏虜託跋燾僣據平城。
T2122_.53.0905c05: 軍侵涼境。燾舅陽平王抂請高同還僞都。既
T2122_.53.0905c06: 達平城大流法化。僞太子託跋晃事高爲師。
T2122_.53.0905c07: 晃一時被讒爲父所疑。乃告高曰。空羅枉苦
T2122_.53.0905c08: 何由得脱。高令作金光明齋七日懇懺。燾乃
T2122_.53.0905c09: 夢見其祖及父皆執劍烈威問。汝何故信讒
T2122_.53.0905c10: 言枉疑太子。燾驚寤。大集群臣説神告以所
T2122_.53.0905c11: 夢。諸臣咸言。太子無過。實如皇靈降誥。
T2122_.53.0905c12: 燾於太子無復疑焉。蓋高誠感之力也。時崔
T2122_.53.0905c13: 皓＊冠天師並先得寵於燾。恐晃簒弑之日
T2122_.53.0905c14: 奪其威柄。乃譛云。太子前事實有謀心。但
T2122_.53.0905c15: 結高公道術。故令先帝降夢如此物論事迹
T2122_.53.0905c16: 稍形。若不誅除必爲巨害。燾遂納之。勃然
T2122_.53.0905c17: 大怒。即勅收高。高先嘗密語弟子云。佛法應
T2122_.53.0905c18: 衰。吾與崇公當其禍首。于是聞者莫不慨然。
T2122_.53.0905c19: 時有涼州沙門釋慧崇。是僞魏尚書韓萬徳
T2122_.53.0905c20: 之門師。徳既次於高。亦被疑阻。至僞太平
T2122_.53.0905c21: 五年九月。高與崇公倶被幽縶。其月十五日
T2122_.53.0905c22: 就禍卒於平城之東隅。春秋四十有三。是歳
T2122_.53.0905c23: 宋元嘉二十一年也。當爾之夕門人莫知。是
T2122_.53.0905c24: 夜三更忽見光繞高先所住處塔三匝還入禪
T2122_.53.0905c25: 窟中。因聞光中有聲云。吾已逝矣。諸弟子
T2122_.53.0905c26: 方知已化。哀號痛絶。既而迎屍於城南曠野。
T2122_.53.0905c27: 沐浴遷殯。兼營理崇公。別在異處。一都道
T2122_.53.0905c28: 俗無不嗟駭。弟子玄暢時在雲中。去魏都六
T2122_.53.0905c29: 百里。旦忽見一人告之以變。仍給六百里
T2122_.53.0906a01: 馬。於是揚鞭而返。晩間至都。見師已亡。
T2122_.53.0906a02: 悲慟斷絶。因與同學共泣曰。法今既滅頗復
T2122_.53.0906a03: 興。不如脱更興。請和上起坐。和＊上徳匪常
T2122_.53.0906a04: 人。必當照之矣。言畢高兩眼稍開光色還悦。
T2122_.53.0906a05: 體通汗香。須臾起坐謂弟子曰。大法應化
T2122_.53.0906a06: 隨縁盛衰。盛衰在迹理恒湛然。但念汝等
T2122_.53.0906a07: 不久復應如我耳。唯有玄暢當得南度。汝等
T2122_.53.0906a08: 死後法當更興。善自修心無令中悔。言已便
T2122_.53.0906a09: 臥即絶也。明旦遷柩欲闍維之。國制不許。於
T2122_.53.0906a10: 是營頓即窆。道俗悲哀號泣望斷。有沙門
T2122_.53.0906a11: 法達。爲僞國僧正。欽高日久未獲受業。忽聞
T2122_.53.0906a12: 徂化因而哭曰。聖人去世。當復何依。累日
T2122_.53.0906a13: 不食。常呼高上聖人自在。何能不一現。應
T2122_.53.0906a14: 聲見高飛空而至。達頂禮求哀。願見救護。高
T2122_.53.0906a15: 曰。君業重難救。當可如何。自今以後依方
T2122_.53.0906a16: 等苦悔。當得輕受。達曰。脱得苦報願見矜
T2122_.53.0906a17: 救。高曰。不忘一切寧獨在君。達又曰。法師與
T2122_.53.0906a18: 崇公並生何處。高曰。吾願生惡世救護衆生。
T2122_.53.0906a19: 即己還生閻浮。崇公常祈安養。已果心矣。達
T2122_.53.0906a20: 又問。不審法師已階何地。高曰。我諸弟子
T2122_.53.0906a21: 自有知者。言訖奄然不見。達密訪高諸弟子。
T2122_.53.0906a22: 咸云。是得忍菩薩。至僞太平七年。託跋燾
T2122_.53.0906a23: 果毀滅佛法。悉如高言
T2122_.53.0906a24: 宋蜀安樂寺有釋普恒。姓郭。蜀郡成都人也。
T2122_.53.0906a25: 爲兒童時。嘗於日光中見聖僧在雲中説法。
T2122_.53.0906a26: 向家人叙之。並未信語。後苦求出家。止治下
T2122_.53.0906a27: 安樂寺。獨處一房不立眷屬。習靖業禪。善入
T2122_.53.0906a28: 出住。與蜀韜律師爲同意。自説入火光三昧。
T2122_.53.0906a29: 光從眉直下至金剛際。於光中見諸色像。先
T2122_.53.0906b01: 身業報頗亦朗了。宋昇明時人謂是戲言。
T2122_.53.0906b02: 將終之日微有病相。唯縁家一奴看之。明旦
T2122_.53.0906b03: 平坐而卒。手屈三指。試捋隨申申已還屈。
T2122_.53.0906b04: 生時體黒。死已鮮白。於是大衆依得道法闍
T2122_.53.0906b05: 維。𧂐薪始然。便有五色煙起。殊香芬馥。州
T2122_.53.0906b06: 將玉玄載。乃爲之賛曰
T2122_.53.0906b07:     大覺渺無像懸應貴忘靖
T2122_.53.0906b08:     一念會道場空過萬劫永
T2122_.53.0906b09:     信心虚東想遇聖藻西影
T2122_.53.0906b10:     妙趣澄三界傳神四禪境
T2122_.53.0906b11:     俗物故參差眞性理恒炳
T2122_.53.0906b12:     韜光寄浮世遺徳方化逈
T2122_.53.0906b13: 齊鄴西龍山雲門寺釋僧稠。姓孫。元出昌黎。
T2122_.53.0906b14: 末居鉅鹿之癭陶焉。性愛純懿孝信知名。而
T2122_.53.0906b15: 勤學世典備通經史。而道機潜扣欻厭世煩。
T2122_.53.0906b16: 一覽佛經渙然神解。初從道房禪師受習止
T2122_.53.0906b17: 觀。次於趙州障洪山道明禪師所受十六特
T2122_.53.0906b18: 勝法。嘗於鵲山靜處感神來嬈。抱肩築腰氣
T2122_.53.0906b19: 嘘頂上。稠以死要心因證深定。九日不起。
T2122_.53.0906b20: 後從定覺。情想澄然究略世間。令無樂者。便
T2122_.53.0906b21: 詣少林寺祖師三藏呈己所證。跋陀曰。自葱
T2122_.53.0906b22: 嶺已東。禪學之最。汝其第一矣。乃更授深
T2122_.53.0906b23: 要。即住嵩嶽寺。僧有百人泉水纔足。忽見
T2122_.53.0906b24: 婦人弊衣挾帚却坐階上聽僧誦經。衆不測
T2122_.53.0906b25: 爲神人也。便訶遣之。婦有慍色。以足 &T050460;

泉
T2122_.53.0906b26: 立竭。身亦不現。衆以告稠。稠呼優婆夷。三
T2122_.53.0906b27: 呼乃出。便謂神曰。衆僧行道宜加擁護。婦
T2122_.53.0906b28: 人以足撥於故泉。水即上涌。時共深異威儀
T2122_.53.0906b29: 如此。後詣懷州西王屋山修習前法。聞兩
T2122_.53.0906c01: 虎交鬪咆響振巖。乃以錫杖中觸。各散而去。
T2122_.53.0906c02: 一時忽有仙經兩卷在于床上。稠曰。我本修
T2122_.53.0906c03: 佛道。豈拘域中長生者乎。須臾自失。其感
T2122_.53.0906c04: 幽顯皆此類也。又移懷州馬頭山。魏孝明宿
T2122_.53.0906c05: 承令徳前後三召。乃固辭不赴。又移北轉常
T2122_.53.0906c06: 山。定州刺史婁叡彭城王高攸等。請至受法。
T2122_.53.0906c07: 道俗奔赴禮貺填充。爲名利所纒者。説偈止
T2122_.53.0906c08: 之。悉皆儉素。齊文宣天保二年下詔曰
T2122_.53.0906c09: 久聞風徳常思言遇。今勅定州今師赴鄴教
T2122_.53.0906c10: 化群生義無獨善。希即荷錫暫游承明思欲
T2122_.53.0906c11: 弘宣至道濟斯苦攘。至此之日脱須還山。當
T2122_.53.0906c12: 任東西無所留縶。稠居山積稔業濟一生。聞
T2122_.53.0906c13: 有勅召絶無承命。苦相敦喩方遂允請。即日
T2122_.53.0906c14: 拂衣將出山闕兩岫忽然驚震。響聲悲切駭
T2122_.53.0906c15: 擾人畜禽獸飛走。如是三日。稠顧曰。慕道懷
T2122_.53.0906c16: 仁觸類斯在。豈非愛情易守放蕩難持耶。乃
T2122_.53.0906c17: 不約事留杖策漳滏。帝躬擧大駕出郊迎之。
T2122_.53.0906c18: 天下歸善。皆由稠矣。又於雲門山寺。所住
T2122_.53.0906c19: 禪窟前有深坑。見被毛之人偉而胡貌。置釜
T2122_.53.0906c20: 然火。水將沸涌。俄有大蟒。從水中出。欲入
T2122_.53.0906c21: 釜内。稠以足撥之。蟒遂入水。毛人亦隱。其
T2122_.53.0906c22: 夜因致男子神來。頂拜稠云。弟子有兒。歳
T2122_.53.0906c23: 歳爲惡神所噉。兒子等惜命不敢當。弟子衰
T2122_.53.0906c24: 老將死。故自供食。蒙師護故得免斯難。稠索
T2122_.53.0906c25: 水潠之。奄成雲霧。時或讒稠於宣帝以倨傲
T2122_.53.0906c26: 無敬者。帝大怒自來加害。稠冥知之。生來
T2122_.53.0906c27: 不至僧厨。忽無何而到云。明有大客至。多
T2122_.53.0906c28: 作供設。至夜五更先備牛輿。獨往谷口。去
T2122_.53.0906c29: 寺二十餘里。孤立道側。須臾帝至。怪間其
T2122_.53.0907a01: 故。稠曰。恐身不淨穢汚伽藍在此候耳。帝
T2122_.53.0907a02: 下馬禮伏愧悔無已。謂尚書令楊遵彦曰。如
T2122_.53.0907a03: 此眞人何可毀謗也。乃躬負稠身往寺。稠
T2122_.53.0907a04: 聲折不受。帝曰。弟子負師遍天下未足謝
T2122_.53.0907a05: 愆。因謂曰。弟子前身曾作何等。答曰。作羅
T2122_.53.0907a06: 刹王。是以今猶好殺。即呪盆水令帝自視。
T2122_.53.0907a07: 見其形影如羅刹像焉。毎年元日常問一歳
T2122_.53.0907a08: 吉凶。後至天保十年云。今年不能好。文宣
T2122_.53.0907a09: 不悦。帝問師復何如。答曰。貧道亦不久。至
T2122_.53.0907a10: 十月帝崩。明年即是齊乾明元年。四月十三
T2122_.53.0907a11: 日辰時。絶無患惱。端坐卒於山寺。春秋八
T2122_.53.0907a12: 十有一。當終之時異香滿寺。聞者悚神。勅
T2122_.53.0907a13: 慰殷勤。令依中國闍維之法。四部彌山人兼
T2122_.53.0907a14: 數萬。香柴千計。日正中時以火焚之。道俗
T2122_.53.0907a15: 哀慟哭響流川。登有白鳥數百裴回煙上悲
T2122_.53.0907a16: 鳴相切。移時乃逝。仍於寺之西北建以甎塔。
T2122_.53.0907a17: 毎有靈景異香應于道俗。康存之日宣帝謂
T2122_.53.0907a18: 稠曰。弟子未見佛之靈異。頗得覩不。稠曰。
T2122_.53.0907a19: 此非沙門所宜。帝遂強之。乃投袈裟于地。帝
T2122_.53.0907a20: 使數十人擧之不能得動。稠命沙彌取之。初

T2122_.53.0907a21:

無重焉。因爾篤信彌厚

右此四驗出
梁高僧傳

T2122_.53.0907a22: 隋益州響應山寺釋法進。不知氏族。爲輝禪
T2122_.53.0907a23: 師弟子。常於竹林坐禪。有四老虎繞於左
T2122_.53.0907a24: 右。師語勿泄其相也。師後教爲水觀。家人取
T2122_.53.0907a25: 柴。見繩床上有好清水。拾兩白石安著水中。
T2122_.53.0907a26: 進暮還寺彌覺背痛。具問家人。云安石子。語
T2122_.53.0907a27: 令明往所除此石。及旦進禪。家人還見如初
T2122_.53.0907a28: 清水。即除石子。所苦便愈。因爾習定不出此
T2122_.53.0907a29: 山。開皇中蜀王秀臨益州。妃患請進治損。
T2122_.53.0907b01: 後辭還山。王及妃躬送向山。王及妃見進足
T2122_.53.0907b02: 離地四五寸。以大業十三年正月八日終於
T2122_.53.0907b03: 此山
T2122_.53.0907b04: 唐長安普光寺僧慧融。字圓照。俗姓張氏。
T2122_.53.0907b05: 南陽人也。幼而精進不犯微惡。少年落髮。即
T2122_.53.0907b06: 樂禪伍。嘗隱居泰山。後奉勅追入京住普
T2122_.53.0907b07: 光寺。時游終南山。或來或往。嘗登山逢雪
T2122_.53.0907b08: 深厚。不能得進。忽有一虎近前弭耳俯伏。
T2122_.53.0907b09: 慧融知其意。乃乘之。虎遂負融而上。常有
T2122_.53.0907b10: 雙鳥於山林中前行引路。至永徽初遷神於
T2122_.53.0907b11: 本寺。寺僧於慧融房舍上。見五色光起。及於

T2122_.53.0907b12:

山焚身。肌骨總銷。唯心不爛

右此二驗出
唐高僧傳

T2122_.53.0907b13: 法苑珠林卷第八十四
T2122_.53.0907b14:
T2122_.53.0907b15:
T2122_.53.0907b16:
T2122_.53.0907b17: 法苑珠林卷第八十五
T2122_.53.0907b18: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0907b19: 六度篇第八十五之六

T2122_.53.0907b20:

智慧部第六

此別三部

T2122_.53.0907b21: 述意部　引證部　慧益部
T2122_.53.0907b22: 述意部第一
T2122_.53.0907b23: 夫二種莊嚴慧名最勝。三品次第智曰無過。
T2122_.53.0907b24: 故經言。五度無智似若愚盲。所以般若勝
T2122_.53.0907b25: 出世間破除諸有。釋論又言。佛是衆生母。
T2122_.53.0907b26: 般若能生佛。是則智爲一切衆生之祖母。故
T2122_.53.0907b27: 外書云。叡哲欽明。乃稱放勛之徳。仁義禮
T2122_.53.0907b28: 智。方曰宣尼之道。當惟智慧之法不可不修
T2122_.53.0907b29: 出世之因無宜弗習。能排巨暗。譬滿月之照
T2122_.53.0907c01: 三途。巧遣衆毒。似摩祇之除萬惡。豈可任無
T2122_.53.0907c02: 常沒守此長迷。取相交纒我心縈結。常多有
T2122_.53.0907c03: 愛恒富無明。未達因縁不修對治。所以欝欝
T2122_.53.0907c04: 慢山殆高崇華。滔滔愛水遂廣滄溟。或横執
T2122_.53.0907c05: 斷常偏論即離。神黄神白。我見我知。一脚常
T2122_.53.0907c06: 翹五邊長炙。食草學牛噉糞如犬。或盛談下
T2122_.53.0907c07: 諦。寧識中道之宗。或封執四韋。豈寤大乘
T2122_.53.0907c08: 之旨。或謂冥初生覺其永不知。世間定常唯
T2122_.53.0907c09: 此爲貴。或復言非有想是證涅槃。計自在天
T2122_.53.0907c10: 能成世界。愚戇昏瞢庸魯頑疏。看指求月
T2122_.53.0907c11: 守株竢兎。尚疑駝馬寧分菽麥。雖知歡笑。
T2122_.53.0907c12: 將 &MT05160;

而不殊。徒識語言。與猩猩而不異。
T2122_.53.0907c13: 良由不識空理常處無明。凡是倒心皆名邪
T2122_.53.0907c14: 見。五住煩惱未減一毫。百八使纒森然尚在。
T2122_.53.0907c15: 是故大士。爲求八字不惜驅命。恐在纒中逢
T2122_.53.0907c16: 苦即退。故自剋心以牢其志也
T2122_.53.0907c17: 引證部第二
T2122_.53.0907c18: 如華嚴經云。菩薩爲求法故能施法者。作如
T2122_.53.0907c19: 是言。若能投身七仞火坑。當與汝法。菩薩
T2122_.53.0907c20: 聞此歡喜無量。作是思惟。我爲法故尚不惜
T2122_.53.0907c21: 身命。於阿鼻地獄諸惡趣中受無量苦。況入
T2122_.53.0907c22: 人間微小火坑而得聞法。依集一切功徳三
T2122_.53.0907c23: 昧經云。釋迦過去久遠作五通仙人。名曰最
T2122_.53.0907c24: 勝。依智度論云。釋迦文佛本爲菩薩時。名曰
T2122_.53.0907c25: 樂法。時世無佛不聞善語。四方求法精進不
T2122_.53.0907c26: 懈。了不能得。爾時魔變作婆羅門。而語之
T2122_.53.0907c27: 言。我有佛所説一偈。汝能以皮爲紙。以骨
T2122_.53.0907c28: 爲筆。以血爲墨。書寫此偈。當以與汝樂法。即
T2122_.53.0907c29: 時自念。我世世喪身無數不得是利。即自剥
T2122_.53.0908a01: 皮暴之令乾。欲書其偈。魔便滅身。是時佛知
T2122_.53.0908a02: 其志心。即從下方踊出爲説深法。即得無生
T2122_.53.0908a03: 法忍
T2122_.53.0908a04: 又涅槃經云。菩薩爲法因縁剜身爲燈。 &T073554;

T2122_.53.0908a05: 纒皮肉。蘇油灌之。燒以爲炷。菩薩爾時受
T2122_.53.0908a06: 是大苦。自呵其心而作是言。如是苦者於地
T2122_.53.0908a07: 獄苦。百千萬分猶未及一。汝於無量百千劫
T2122_.53.0908a08: 中。受大苦惱。都無利益。汝若不能受是輕
T2122_.53.0908a09: 苦。云何而能於地獄中救苦衆生。菩薩摩訶
T2122_.53.0908a10: 薩作是觀時。身不覺苦。其心不退。不動不
T2122_.53.0908a11: 轉。菩薩爾時應自深知。我定當得阿耨菩提。
T2122_.53.0908a12: 菩薩爾時具足煩惱未有斷者。爲法因縁。能
T2122_.53.0908a13: 以頭目髓腦手足血肉施於衆生。以釘釘身
T2122_.53.0908a14: 投巖赴火。菩薩爾時雖受如是無量衆苦。其
T2122_.53.0908a15: 心不退不動不轉。菩薩當知。我今定有不退
T2122_.53.0908a16: 之心。當得阿耨菩提
T2122_.53.0908a17: 又大集經云。菩薩爲於一字一句之義。能以
T2122_.53.0908a18: 十方世界珍寶奉施法王。一偈因縁。捨於身
T2122_.53.0908a19: 命。雖於無量殑伽沙等劫修行布施。不如
T2122_.53.0908a20: 一聞菩提之事心生歡喜。於正法所樂聞樂
T2122_.53.0908a21: 説。常爲諸佛諸天所念。以念力故世間所有
T2122_.53.0908a22: 經典書論悉能通達
T2122_.53.0908a23: 又大方便報恩經云。菩薩常勤求善知識。爲
T2122_.53.0908a24: 聞佛法乃至一句一偈一義。三界煩惱皆悉
T2122_.53.0908a25: 萎瘁。菩薩＊志心求佛語時。渇法情重不惜
T2122_.53.0908a26: 身命。設踐熱鐵猛火之地。不以爲患。菩薩爲
T2122_.53.0908a27: 一偈故尚不惜身命。況十二部經。爲一偈
T2122_.53.0908a28: 故尚不惜命。況餘財物。聞法利益故身得安
T2122_.53.0908a29: 樂。深生信心直心正見。見説法者如見父母。
T2122_.53.0908b01: 心無憍慢。爲衆生故＊志心聽法。不爲利養。
T2122_.53.0908b02: 爲衆生故。不爲自利。爲正法故。不畏王難肌
T2122_.53.0908b03: 渇寒熱虎狼惡獸盜賊等事。先自調伏煩惱
T2122_.53.0908b04: 諸根。然後聽法
T2122_.53.0908b05: 又華嚴經云。菩薩如是方便求法。所有珍寶
T2122_.53.0908b06: 無貴惜者。於此物中不生難想。若得一句未
T2122_.53.0908b07: 曾聞法。勝得三千大千世界滿中珍寶。得聞
T2122_.53.0908b08: 一偈勝得轉輪聖王釋提桓因梵天王處。菩
T2122_.53.0908b09: 薩作是念言。我受一句法。設令三千大千世
T2122_.53.0908b10: 界大火滿中。上從梵天而自投下。何況小火。
T2122_.53.0908b11: 我尚盡受一切諸地獄苦。猶應求法。何況人
T2122_.53.0908b12: 中諸小苦惱。爲求法故發如是心。如所聞法
T2122_.53.0908b13: 心常喜樂。悉能正觀。未曾有經云。昔毘摩國
T2122_.53.0908b14: 徙陀山有一野干。爲師子所逐墮一丘井。已
T2122_.53.0908b15: 經三日。開心分死。自説偈言
T2122_.53.0908b16:     一切皆無常恨不飴師子
T2122_.53.0908b17:     奈何死丘井貪命無功死
T2122_.53.0908b18:     無功已可恨復汚人中水
T2122_.53.0908b19:     懺悔十方佛願垂照我心
T2122_.53.0908b20:     前代諸惡報現償皆令盡
T2122_.53.0908b21:     從是値明師修行盡作佛
T2122_.53.0908b22: 帝釋聞之。與八萬諸天到其井側曰。不聞聖
T2122_.53.0908b23: 教久處幽冥。向説非凡願更宣法。野干答曰。
T2122_.53.0908b24: 天帝無訓不識時宜。法師在下自處其上。初
T2122_.53.0908b25: 不修敬而問法要。帝釋於是以天衣接取叩
T2122_.53.0908b26: 頭懺悔。憶念我昔曾見世人。先敷高座後請
T2122_.53.0908b27: 法師。諸天即各脱寶衣積爲高座。野干昇座
T2122_.53.0908b28: 曰。有二大因縁。一者説法開化天人。福無
T2122_.53.0908b29: 量故。二者爲報施食恩故。天帝白曰。得免井
T2122_.53.0908c01: 厄功報應大。云何恩不及耶。答曰。生死各
T2122_.53.0908c02: 宜。有人貪生。有人樂死。有愚癡人。不知死
T2122_.53.0908c03: 後更生。違遠佛法。不値明師。貪生畏死死墮
T2122_.53.0908c04: 地獄。有智慧人。奉事三寶。遭遇明師。改惡
T2122_.53.0908c05: 修善。如斯之人。惡生樂死。死生天上。天帝
T2122_.53.0908c06: 曰。如尊所誨全命無功者。願聞施食施法。
T2122_.53.0908c07: 答曰。布施飢食濟一日之命。施珍寶者。濟
T2122_.53.0908c08: 一世之乏。増益生死。説法教化者。能令衆
T2122_.53.0908c09: 生出世間道得三乘果免三惡道受人天樂。
T2122_.53.0908c10: 是故佛説以法作施功徳無量。天帝曰。師今
T2122_.53.0908c11: 此形爲是業報。爲是應化。答曰。是罪非應。
T2122_.53.0908c12: 天帝曰。我謂是聖方聞罪報。未知其故。願
T2122_.53.0908c13: 聞因縁。答曰。昔生波羅柰國波頭摩城。爲
T2122_.53.0908c14: 貧家子。刹利之種幼懷聰朗。特好學習。至
T2122_.53.0908c15: 年十二逐師於山。不失時節。經五十年。九
T2122_.53.0908c16: 十六種經書靡所不達。皆由和尚之恩。其
T2122_.53.0908c17: 功難報。由先學慧自識宿命。由受王位奢婬

T2122_.53.0908c18:

著樂。報盡命終生地獄畜生

自下云云
略而不述

T2122_.53.0908c19: 時帝釋與八萬諸天。從受十善。今還天宮。和
T2122_.53.0908c20: ＊尚何時捨此罪報得生天上。野干曰。剋後
T2122_.53.0908c21: 七日當捨此身生兜率天。汝等便可願生彼
T2122_.53.0908c22: 天。多有菩薩説法教化。七日命盡生兜率天
T2122_.53.0908c23: 宮。復識宿命行十善道
T2122_.53.0908c24: 又賢愚經云。佛在波羅柰國。於林澤中爲諸
T2122_.53.0908c25: 天人四輩之類顯説妙法。時虚空中有五百
T2122_.53.0908c26: 雁爲群。聞佛音聲深心愛樂。迴翔欲下。獵
T2122_.53.0908c27: 師張羅雁墮其中。爲獵師所殺生忉利天。處
T2122_.53.0908c28: 父母膝上若八歳兒。端嚴無比光若金山。便
T2122_.53.0908c29: 自念言。我何因生此。即識宿命愛法果報。
T2122_.53.0909a01: 即共持華下閻浮提。至世尊所。禮足白言。我
T2122_.53.0909a02: 蒙法音生在妙天。願重開示。佛説四諦得須
T2122_.53.0909a03: 陀洹果。即還天上
T2122_.53.0909a04: 利益部第三
T2122_.53.0909a05: 又大寶積經云。第六菩薩修行智慧。復有十
T2122_.53.0909a06: 法不與二乘共。何等爲十。一思惟分別定慧
T2122_.53.0909a07: 根本。二思惟不捨斷常二邊。三思惟因縁
T2122_.53.0909a08: 生起諸法。四思惟無衆生我人壽命。五思惟
T2122_.53.0909a09: 無三世去來住法。六思惟無發行不斷因果。
T2122_.53.0909a10: 七思惟法空而殖善不懈。八思惟無相而度
T2122_.53.0909a11: 衆生不廢。九思惟無願而求菩提不離。十思
T2122_.53.0909a12: 惟無作而現受身不捨。如是慧者不與聲聞
T2122_.53.0909a13: 辟支佛共
T2122_.53.0909a14: 又月燈三昧經云。佛言。若有菩薩能行般若
T2122_.53.0909a15: 有十種利益。何等爲十。一一切悉捨不取施
T2122_.53.0909a16: 想。二持戒不缺而不依戒。三住於忍力而不
T2122_.53.0909a17: 住衆生想。四行於精進而離身心。五修禪定
T2122_.53.0909a18: 而無所住。六魔王波旬不能擾亂。七於他言
T2122_.53.0909a19: 論其心不動。八能達生死海底。九於諸衆生
T2122_.53.0909a20: 起増上悲。十不樂聲聞辟支佛道
T2122_.53.0909a21: 又佛言。若有菩薩信樂多聞有十種利益。何
T2122_.53.0909a22: 等爲十。一知煩惱資助。二知清淨資助。三遠
T2122_.53.0909a23: 離疑惑。四作正直見。五遠離非道。六安住
T2122_.53.0909a24: 正路。七開甘露門。八近佛菩提。九與一切衆
T2122_.53.0909a25: 生而作光明。十不畏惡道
T2122_.53.0909a26: 又六度集經云。復有四種智慧具足智慧。何
T2122_.53.0909a27: 等爲四。一不住斷見。二不入常見。三了十二
T2122_.53.0909a28: 縁。四忍無我行
T2122_.53.0909a29: 菩薩復有四種 &T016508;

護法具足智慧。何等爲四。
T2122_.53.0909b01: 一 &T016508;

護法師如己君主。二護諸善根。三將護
T2122_.53.0909b02: 世間。四護利益他人。菩薩復有四種無厭足
T2122_.53.0909b03: 行具足智慧。一樂於多聞無有厭足。二樂於
T2122_.53.0909b04: 説法無有厭足。三行慧無有厭足。四行智無
T2122_.53.0909b05: 有厭足
T2122_.53.0909b06: 又華嚴經云。佛子。一切諸佛有十種未曾失
T2122_.53.0909b07: 時。何等爲十。一切諸佛成等正覺未曾失時。
T2122_.53.0909b08: 一切諸佛善根業報未曾失時。一切諸佛授
T2122_.53.0909b09: 菩薩記未曾失時。一切諸佛隨應衆生示現
T2122_.53.0909b10: 神力未曾失時。一切諸佛現如來身未曾失
T2122_.53.0909b11: 時。一切諸佛悉行於捨未曾失時。一切諸佛
T2122_.53.0909b12: 入城聚落未曾失時。一切諸佛攝歡喜衆生
T2122_.53.0909b13: 未曾失時。一切諸佛難化衆生而不放捨
T2122_.53.0909b14: 之。爲調伏故未曾失時。一切諸佛示現不可
T2122_.53.0909b15: 思議自在神力未曾失時。佛子。是爲一切諸
T2122_.53.0909b16: 佛十種未曾失時
T2122_.53.0909b17: 頌曰
T2122_.53.0909b18:     三塗阻隔六度相宗施戒忍進
T2122_.53.0909b19:     禪智開蒙四等慈照三學哀忡
T2122_.53.0909b20:     唯斯福利寔由心崇染淨隨情
T2122_.53.0909b21:     取捨我躬解興或喪自妄休窮
T2122_.53.0909b22:     六蔽久壅八正虚融福智雙感
T2122_.53.0909b23:     理量倶通

T2122_.53.0909b24:

感應縁

略引七驗

T2122_.53.0909b25: 晋亭湖神廟經驗　魏沙門釋志湛　唐沙
T2122_.53.0909b26: 門釋慧因　唐沙門釋慧稜　唐沙門釋法敏
T2122_.53.0909b27: 　唐沙門釋空藏　唐司元大夫妻蕭氏
T2122_.53.0909b28: 晋楊州江畔。有亭湖神。嚴峻甚惡。于時有
T2122_.53.0909b29: 一客僧婆羅門。名曰法藏。善能持呪辟諸邪
T2122_.53.0909c01: 毒。並皆有驗。別有小僧就藏學呪。經於數
T2122_.53.0909c02: 年。學業成就。亦能降伏諸邪毒惡。故詣亭湖
T2122_.53.0909c03: 神廟止宿。誦呪伏神。其夜見神。遂致殞命。
T2122_.53.0909c04: 藏師聞弟子誦呪致死。懷忿自來夜到神廟。
T2122_.53.0909c05: 瞋意誦呪。神來出現。自亦致死。同寺有僧
T2122_.53.0909c06: 毎常受持般若。聞師徒並亡。遂來神所。於廟
T2122_.53.0909c07: 夜誦金剛般若。至夜半中聞有風聲極大。迅
T2122_.53.0909c08: 速之間見有一物。其形偉大。壅聳驚人。奇
T2122_.53.0909c09: 特可畏。口齒長利。眼光如電。種種神變不可
T2122_.53.0909c10: 具述。經師端坐正念誦經。刹那匪懈。情無怯
T2122_.53.0909c11: 怕。都不憂懼。神見形泰。攝諸威勢來至師前。
T2122_.53.0909c12: 右膝著地合掌恭敬。聽經訖。師問神曰。檀
T2122_.53.0909c13: 越是何神靈。初來猛峻後乃容豫。神答云。弟
T2122_.53.0909c14: 子惡業報得如是。是此湖神。然甚信敬經師。
T2122_.53.0909c15: 又問。若神信敬何意前二師並皆打死。答云。
T2122_.53.0909c16: 前二師死者。爲不能受持大乘經典。嗔心誦
T2122_.53.0909c17: 呪。見弟子來逆前放罵。專誦惡語。欲降弟
T2122_.53.0909c18: 子。弟子不伏。于時二僧見弟子形惡自然
T2122_.53.0909c19: 悑死。亦非弟子故殺二僧。左近道俗見前
T2122_.53.0909c20: 二僧被殺。謂經師亦死。相率往看。且見平
T2122_.53.0909c21: 安。容儀歡泰。時人甚怪。競共問由。具答前
T2122_.53.0909c22: 意。寔因般若威力聖教不虚。諸人因此發心
T2122_.53.0909c23: 受持般若者衆
T2122_.53.0909c24: 魏泰岳人頭山銜草寺釋志湛。齊州山莊縣
T2122_.53.0909c25: 人。是朗公曾孫之弟子也。立行純厚省事少
T2122_.53.0909c26: 言。住銜草寺。寺即宋求那跋摩之所立也。游
T2122_.53.0909c27: 諸禽獸而不驚亂。常誦法華用爲常業。將終
T2122_.53.0909c28: 之日沙門保誌奏梁武曰。北方山莊縣僧住
T2122_.53.0909c29: 銜草寺。是須陀洹聖人。今日入涅槃。＊楊都
T2122_.53.0910a01: 道俗問誌。皆遣遙禮。端坐氣絶。兩手各舒一
T2122_.53.0910a02: 指。有西天竺僧解云。若是二果聖人各舒兩
T2122_.53.0910a03: 指。湛舒一指定是初果。收葬人頭山造塔安
T2122_.53.0910a04: 之。鳥獸不汚。今猶在焉。又雍州有僧亦誦法
T2122_.53.0910a05: 華。隱于白鹿山。感一童子常供給。至終置
T2122_.53.0910a06: 屍巖下。餘骸枯朽。唯舌多年不壞。又齊武成
T2122_.53.0910a07: 世并州東看山側有人。掘地見一處土。其色
T2122_.53.0910a08: 黄白。與傍有異。尋見一物。状人兩脣。其内
T2122_.53.0910a09: 有舌。鮮紅赤色。以事奏聞。問諸道人無能
T2122_.53.0910a10: 知者。沙門大統法師上奏曰。此持法華者。令
T2122_.53.0910a11: 六根不壞。慇誦千遍定感此徴。乃勅中書舍
T2122_.53.0910a12: 人高珍曰。卿是信向之人。自往看之。必有
T2122_.53.0910a13: 靈異。宜遷置淨所設齋供養。珍奉勅至彼。集
T2122_.53.0910a14: 諸持法華沙門。各執香鑪潔齊旋繞。而祝
T2122_.53.0910a15: 曰。菩薩涅槃年代已遠。像法流行奉無謬者。
T2122_.53.0910a16: 請現靈感。纔始發聲脣舌一時鼓動。雖無響
T2122_.53.0910a17: 及而似讀誦。諸同見者莫不毛竪。珍以状聞。
T2122_.53.0910a18: 詔遣藏之石函遷于山室。又魏太和初年北
T2122_.53.0910a19: 代京閹官。自慨形殘不逮餘人。旋奏乞入
T2122_.53.0910a20: 山修道。出勅許之。乃齎一部華嚴。晝夜讀誦。
T2122_.53.0910a21: 禮悔匪懈。夏首歸山。至六月末髭鬚盡生。陰
T2122_.53.0910a22: 相復現。丈夫相状宛然復舊。具状奏聞。高
T2122_.53.0910a23: 祖増信内宮驚訝。於是北代之國。華嚴轉盛

T2122_.53.0910a24:

右此二驗見
侯君素集

T2122_.53.0910a25: 唐西京大莊嚴寺釋慧因。俗姓于。呉郡海鹽
T2122_.53.0910a26: 人也。禀靈温裕清鑒倫通。後造長干辯法師
T2122_.53.0910a27: 所。禀學三論。窮實相之微言。弘滿字之幽
T2122_.53.0910a28: 旨。瀉水一器。青更逾藍。辯後歸靜山林。便
T2122_.53.0910a29: 以學徒相委。受業弟子五百餘人。踵武傳
T2122_.53.0910b01: 燈。將三十載。陳太建八年。安居之始。忽感幽
T2122_.53.0910b02: 使云。王請法師。部從相諠。絲竹交響。當即氣
T2122_.53.0910b03: 同捨壽。體如平日。時經七夕若起深定。學徒
T2122_.53.0910b04: 請問。乃云。試看箱内見有何物。尋檢有絹兩
T2122_.53.0910b05: 束。因曰。此爲嚫遺。重問其故。曰妄想顛倒。
T2122_.53.0910b06: 知何不爲。吾被閻羅王召。夏坐誦大品般
T2122_.53.0910b07: 若。於冥道中謂經三月。又見地獄衆相五苦
T2122_.53.0910b08: 次第。非夫慈該幽顯行極感通。豈能赴彼
T2122_.53.0910b09: 冥祈神游異域者矣。以貞觀元年二月十二
T2122_.53.0910b10: 日。卒于大莊嚴寺。春秋八十有九
T2122_.53.0910b11: 唐襄州紫金寺釋慧稜。姓申屠。凡有法論皆
T2122_.53.0910b12: 令覆述。吐言質朴談理入微。時人同號得意
T2122_.53.0910b13: 稜也。至貞觀十四年正月半。襄州有感通寺
T2122_.53.0910b14: 昶法師曰。夢見閻羅王請稜公欲講三論。昶
T2122_.53.0910b15: 公講法華如何。稜曰。善哉。慧稜發願。常處地
T2122_.53.0910b16: 獄教化衆生。講大乘經。既有此徴。斯願畢
T2122_.53.0910b17: 矣。至九月末。蒋王見稜氣弱。送韶州乳二兩。
T2122_.53.0910b18: 逼令服之。其夕夢見一衣冠者曰。勿服此乳。
T2122_.53.0910b19: 閻羅王莊嚴道場已竟。大有乳藥。至十月半
T2122_.53.0910b20: 黄昏時。遂覺不悆。告弟子曰。吾五臟已崩
T2122_.53.0910b21: 無有痛所。四更起坐。告寺主寶度曰。憶年
T2122_.53.0910b22: 八歳往龍泉寺借觀音。未至耆闍已講三遍。
T2122_.53.0910b23: 皎如目前。説言。未訖。外有大聲告曰。法師
T2122_.53.0910b24: 早起燒香。使人即到。度曰。何人。答曰。閻羅
T2122_.53.0910b25: 王使迎稜法師來。即起燒香洗浴懺悔禮佛
T2122_.53.0910b26: 訖。還房中與度別。食粥未了。便取一生私記
T2122_.53.0910b27: 焚之曰。此私記於他讀之。不得其致矣。至
T2122_.53.0910b28: 小食時異香忽來。稜斂容便卒。即十四年十
T2122_.53.0910b29: 月十六日。春秋六十有五
T2122_.53.0910c01: 唐越州靜林寺釋法敏。姓孫。丹陽人也。法華
T2122_.53.0910c02: 三論常講不絶。至貞觀元年出還丹陽。講華
T2122_.53.0910c03: 嚴涅槃。至二年。於越州田都督追還一音寺。
T2122_.53.0910c04: 講道俗數千慶之嘉會。至十九年會稽士俗。
T2122_.53.0910c05: 請往靜林。講華嚴經。至六月末正講衆集。有
T2122_.53.0910c06: 蛇懸半身在敏頂上。長七尺許。作黄金色。吐
T2122_.53.0910c07: 五色光。訖講方隱。至夏終還一音寺。夜有
T2122_.53.0910c08: 赤衣二人禮敏曰。法師講四部大經。功徳難
T2122_.53.0910c09: 量。須往他方教化。故從東方來迎法師。弟子
T2122_.53.0910c10: 數十人同見此相。至八月十七日。爾前三日
T2122_.53.0910c11: 三夜無故暗冥。恰至將逝。忽放大光。夜明如
T2122_.53.0910c12: 日。因爾遷化。春秋六十有七。停喪七日異香
T2122_.53.0910c13: 不滅
T2122_.53.0910c14: 唐京師會昌寺釋空藏。姓王氏。先祖晋陽。今
T2122_.53.0910c15: 在雍州之新豐縣。母初孕之日。自然不食酒
T2122_.53.0910c16: 肉。葷辛不嘗。以同身子密加異之。既誕之
T2122_.53.0910c17: 後靈鑒日陳。情用高遠。讀誦經論。思存拔
T2122_.53.0910c18: 濟。聰勤無比。日誦萬言。至年長大。總誦經
T2122_.53.0910c19: 論三百餘卷。鈔摘衆經大乘要句。十有餘卷。
T2122_.53.0910c20: 流行於世。賢劫千佛日禮一遍。春夏方等。
T2122_.53.0910c21: 常坐不臥。翹勤難加。寸陰不虧。以貞觀十
T2122_.53.0910c22: 六年五月十二日。終於會昌。春秋七十有
T2122_.53.0910c23: 四。遺身於龍池寺側。收骨起塔。其髏骨兩
T2122_.53.0910c24: 耳相通。頂有雙孔眼 &MT01840;

合竅。各有三焉。弟
T2122_.53.0910c25: 子等追惟永往。樹碑會昌寺。左僕射燕國公
T2122_.53.0910c26: 于志寧爲文。又有釋遺裕。常誦法華。千有
T2122_.53.0910c27: 餘遍。以貞觀初因疾將終。遺囑友人慧廓
T2122_.53.0910c28: 曰。比雖誦經意望靈驗。身死之後不須露骸。
T2122_.53.0910c29: 埋之十載屈爲發出舌根爛不。審若不壞爲
T2122_.53.0911a01: 起一塔。以示經感。言訖而終。依囑而埋。至
T2122_.53.0911a02: 貞觀十一年。廓與知友就墓開之。身肉都盡。
T2122_.53.0911a03: 唯舌不朽。一縣士女咸覩敬仰。以函盛舌。
T2122_.53.0911a04: 於陽陸北性谷南岸爲建塔銘。識者尊嚴發
T2122_.53.0911a05: 信誦經。又有京城西豐谷郷南福水南史村
T2122_.53.0911a06: 史呵誓。少懷善念。常誦法華。臨終之時感
T2122_.53.0911a07: 有異香。氛氳滿村。埋後十年妻亡開墓同殯。
T2122_.53.0911a08: 見舌鮮明異常紅赤。又蕭僕射宋國公兄太
T2122_.53.0911a09: 府寺大卿。榮位高貴。國史具傳。欣懷道業。
T2122_.53.0911a10: 無棄寸陰。暗誦法華萬有餘遍。兄弟各造千
T2122_.53.0911a11: 部法華。書生潔淨勘校無謬。莊飾函盛。散付
T2122_.53.0911a12: 流通。請受人名各録一通。躬自禮敬日夜一
T2122_.53.0911a13: 遍。宋公自撰經疏十有餘卷。廣集諸家向有
T2122_.53.0911a14: 半世。採掇菁華糅以胸臆。四時無事。昇
T2122_.53.0911a15: 座＊常講。至於開題之首。毎召京城名徳朝野
T2122_.53.0911a16: 宰貴。躬臨座席以申賓主。況卿情好讀誦。
T2122_.53.0911a17: 所寫法華千部。躬自勘校。毎日朝參。必使
T2122_.53.0911a18: 侍人執經在前。至於公事。伺有閑隙。便自勘
T2122_.53.0911a19: 讀。日誦一遍。以爲常式。靈祥徴迹頗難記録。

T2122_.53.0911a20:

家門高遠不好傳述

右此四驗出
唐高僧傳

T2122_.53.0911a21: 唐蕭氏。是司元大夫崔義起妻。是蕭鏗女。鏗
T2122_.53.0911a22: 是僕射之姪。蕭氏爲人妬忌多瞋。好打奴婢
T2122_.53.0911a23: 不信業報。至麟徳元年。從駕到雒陽。二年
T2122_.53.0911a24: 正月身亡。死在地獄。蕭氏手下常所愛婢。
T2122_.53.0911a25: 名閏玉。年可十八。雖是獠婢容貌端正性識
T2122_.53.0911a26: 聰敏。信樂佛法。至二月。家内爲夫人設三七
T2122_.53.0911a27: 日齋。僧正食時夫人自來。看齋枷項鎖腰
T2122_.53.0911a28: 獄卒衞從。餘人不知。唯此婢見。夫人靈著此
T2122_.53.0911a29: 婢言。音共夫人生平語音無異。使傳語向家
T2122_.53.0911b01: 内大小云。吾 &T008625;

崔家已來。爲性多瞋。横生
T2122_.53.0911b02: 嫉妬。好打奴婢。兼不信因果。今至地獄受
T2122_.53.0911b03: 罪極重。備經諸苦不可具説。聞家内今三七
T2122_.53.0911b04: 日爲吾設齋。請求獄官放一日假。暫來看齋。
T2122_.53.0911b05: 語汝男女合家大小。吾自共汝同住已來。身
T2122_.53.0911b06: 三口四意怒三毒。好瞋打汝兼嫉妬丈夫。所
T2122_.53.0911b07: 看婢妾種種不善。發起惡業今受報苦。不可
T2122_.53.0911b08: 具陳。願汝男女合家大小。内外眷屬。從汝懺
T2122_.53.0911b09: 悔。願施歡喜。然汝男女憶吾乳餔之恩。將吾
T2122_.53.0911b10: 生平受用資具。速捨修福望拔冥苦。至七七
T2122_.53.0911b11: 日爲吾設齋之時。令此功徳早得成就。吾至
T2122_.53.0911b12: 齋日。更請官人望得復來。語＊丈夫及兒女
T2122_.53.0911b13: 等。＊丈夫生平急性多瞋。不得過分瞋打奴
T2122_.53.0911b14: 婢。勸信三寶恭敬上下。修持齋戒檀忍不絶。
T2122_.53.0911b15: 臨去之時語男女云。吾且將閏玉去。使在地
T2122_.53.0911b16: 獄看吾受罪苦痛如何。經五六日還放來。令
T2122_.53.0911b17: 汝男女知吾受罪苦痛虚實。作此語已閏玉
T2122_.53.0911b18: 即死。唯心上暖餘分並冷。身臥在地不敢埋
T2122_.53.0911b19: 之。此婢既至地獄。見一大殿院門。嚴兵守
T2122_.53.0911b20: 衞。云是王殿不敢窺窬。行至東院。別見一
T2122_.53.0911b21: 廳上有大官人。云是斷罪官。復過廳院東有
T2122_.53.0911b22: 地獄種種苦具。一如圖畫。夫人語婢云。汝看
T2122_.53.0911b23: 吾受罪之苦。作此語已即有種種獄卒羅刹。
T2122_.53.0911b24: 撲擲夫人屠割身肉。 &T055114;

湯煎煮。煮已還活。活
T2122_.53.0911b25: 已復歴諸獄鐵鉗抽舌。鐵鳥啄之。復臥鐵
T2122_.53.0911b26: 床。飛鳥猛火一時著身。死己還活。活已復受
T2122_.53.0911b27: 諸苦。不可具陳。夫人蘇已。即見其父蕭鏗
T2122_.53.0911b28: 乘紫金蓮華座騰空而來。鏗生平已來及歴
T2122_.53.0911b29: 任諸官。皆不食酒肉葷辛。常誦法華經。日別
T2122_.53.0911c01: 一遍。恭敬三寶。晝夜六時禮誦無闕。今生善
T2122_.53.0911c02: 處。見女受苦故來相救。即語女云。吾生平
T2122_.53.0911c03: 之日。毎勸汝生信止怒。汝不用吾語。今致
T2122_.53.0911c04: 其殃。汝復何因。將此婢來。女報父言。爲兒
T2122_.53.0911c05: 生平不信今受罪苦。故將此婢看兒受罪輕
T2122_.53.0911c06: 重。令傳向家内男女使其生信。父聞印可。
T2122_.53.0911c07: 即語女言。吾雖生善處。未能全救汝苦。汝努
T2122_.53.0911c08: 力自勵發心兼藉家内福善共相助佐決望得
T2122_.53.0911c09: 出上昇人天。作此語已忽有一婆羅門師。年
T2122_.53.0911c10: 少端正亦乘空而來。語夫人云。由汝不信
T2122_.53.0911c11: 因果今受罪苦。未知此婢性識如何。吾欲教
T2122_.53.0911c12: 誦經使傳家内令世人生信。夫人報云。請師
T2122_.53.0911c13: 但教。此婢聰明誦經可得。師即先教誦金剛
T2122_.53.0911c14: 般若。初受二三行有忘一二句者。後續授
T2122_.53.0911c15: 之。漸得半紙一紙。少時誦得不忘。復教誦藥
T2122_.53.0911c16: 師法華。一受不忘。此之三部。皆作梵音。不作
T2122_.53.0911c17: 漢語。文詞典正音韻清亮。文句皆熟。即已放
T2122_.53.0911c18: 歸。臨來語云。汝至家内逢人爲誦。漢人道
T2122_.53.0911c19: 俗不別汝音。令覓婆羅門善梵語者。試看
T2122_.53.0911c20: 誦之。始知善惡。世人多有信邪事道不樂佛
T2122_.53.0911c21: 法。既見汝獠婢尚能誦得三本梵經。豈可不
T2122_.53.0911c22: 生信心。儻得一人迴邪入正。非直夫人得
T2122_.53.0911c23: 福。亦令汝後報不入三塗。既受此語已放出。
T2122_.53.0911c24: 至家惺了。如舊即集家内尊卑具説夫人地
T2122_.53.0911c25: 獄受罪苦事。猶恐曹主兒郎等不信。即臥在
T2122_.53.0911c26: 地。作夫人在地獄受苦之事。或云看夫人呑
T2122_.53.0911c27: 熱鐵丸。開口咽之。口赤腹熱如火。或云看夫
T2122_.53.0911c28: 人受鐵犁耕舌吐舌二三尺餘。或云看夫
T2122_.53.0911c29: 人受鐵床苦。身體紅赤熱氣如火。如是變現
T2122_.53.0912a01: 種種苦痛之相已。然後蘇惺。復説見夫人
T2122_.53.0912a02: 父誡勅之事。復説見婆羅門教誦經。意夫人
T2122_.53.0912a03: 得出地獄上昇天報。此婢即爲家内正坐而
T2122_.53.0912a04: 誦。文文句句皆作梵音。聲氣清亮令人樂聞。
T2122_.53.0912a05: 室家大小見此善惡靈驗。罕所未聞。夫人男
T2122_.53.0912a06: 女大小五體自撲。號哭哀慟。逾痛初亡。道
T2122_.53.0912a07: 俗郡官聞者皆勸。易心歸信齋戒不絶。麟徳
T2122_.53.0912a08: 元年有西域四婆羅門。來獻佛束頂骨。因親
T2122_.53.0912a09: 眷屬將軍薜仁軌家内設齋。諸親聚集。諸官
T2122_.53.0912a10: 人共議云。此婢雖誦得梵經。某等皆不別之。
T2122_.53.0912a11: 故邀屈請得此四婆羅門。至將軍舍齋。復喚
T2122_.53.0912a12: 得此婢。不語四僧云在地獄中誦得。但誑
T2122_.53.0912a13: 云別有婆羅門誦得此三部經。密試虚實。即
T2122_.53.0912a14: 對西僧令婢誦之。且誦金剛般若訖。此四
T2122_.53.0912a15: 婆羅門一時皆起合掌怪歎希奇未曾有也。
T2122_.53.0912a16: 何因漢人能得如此。更爲藥師法華訖。彌
T2122_.53.0912a17: 加歡喜恭敬如師。即譯語傳云。此女何因得
T2122_.53.0912a18: 如此善巧音詞。文句典正經熟不錯。吾西域
T2122_.53.0912a19: 善能誦者。未能如是。此非凡人能得如此。諸
T2122_.53.0912a20: 官人等始爲説實。＊西僧泣涙非是聖力冥加。
T2122_.53.0912a21: 豈能如是言詞典正。諸官道俗見者悲歎。深
T2122_.53.0912a22: 信佛法不敢輕慢。將軍因見此事。奏上聞徹
T2122_.53.0912a23: 皇帝。勅語百官。信知佛法衆聖之上冥祐所
T2122_.53.0912a24: 資。孰不能信。百官拜謝慶所未聞。良由三
T2122_.53.0912a25: 寶景福恩重慈蔭四生。非臣下愚所能籌度。

T2122_.53.0912a26:

聖凡受益。豈得不信

崔大夫亦麟徳二年亡宅在西
京宮城東翼善坊西門大巷南

T2122_.53.0912a27:

壁上道至其家見婢
誦經具説如是也

◎

T2122_.53.0912a28: 法苑珠林卷第八十五
T2122_.53.0912a29:
T2122_.53.0912b01:
T2122_.53.0912b02:
T2122_.53.0912b03: 法苑珠林卷第八十六
T2122_.53.0912b04: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0912b05:

◎懺悔篇第八十六

此有六部

T2122_.53.0912b06: 述意部　引證部　違順部　會意部
T2122_.53.0912b07: 儀式部　洗懺部
T2122_.53.0912b08: 述意部第一
T2122_.53.0912b09: 敬惟。佛日潜暉正像 &T033064;

訛。人情嶮異世序
T2122_.53.0912b10: 澆漓。仰別大師千有七百。衆生頑瞽善根
T2122_.53.0912b11: 羸薄。正法既衰邪見増長。内無勝解。常爲
T2122_.53.0912b12: 五蓋自縈。外失良縁。致使四魔得便。故放
T2122_.53.0912b13: 縱三毒馳騁六塵。日夜攀縁無非搆禍。招釁
T2122_.53.0912b14: 之咎積罪尤多。今既覺寤盡誠懺悔。然懺
T2122_.53.0912b15: 悔之儀。須憑聖教。教有大小。罪有輕重。
T2122_.53.0912b16: 通塞不同。開遮有異。是故第一廣引聖教明
T2122_.53.0912b17: 懺成不。如七衆之人。曾經受得五八十具
T2122_.53.0912b18: 三聚等戒。若犯小乘初四重戒不覆藏者。依
T2122_.53.0912b19: 律開許。盡形學悔。不限時節。若覆藏者。縱
T2122_.53.0912b20: 有懺悔依律不許。第二篇已下隨犯輕重。覆
T2122_.53.0912b21: 與不覆。但識名種。依律得除。具存大教。非
T2122_.53.0912b22: 此所明。若犯大乘三聚等戒。除謗方等邪見
T2122_.53.0912b23: 重縁業思極重戒體不全。縱有好心懺犯大
T2122_.53.0912b24: 難。必須懇意用心徹到。犯餘輕者。懺悔可
T2122_.53.0912b25: 通。令依方等佛名經等。無問在家出家。大
T2122_.53.0912b26: 小乘戒若有犯者。不牒名種。所以開懺。惟
T2122_.53.0912b27: 此懺悔爲除罪障。冀免業非。欣慕清昇。遠
T2122_.53.0912b28: 求大聖。思極大事。不可容易。自非具閑聖
T2122_.53.0912b29: 教。無宜得滅。知罪眞妄。染淨虚融。心境開
T2122_.53.0912c01: 合。常須作意不起攀縁。罪方伏除也
T2122_.53.0912c02: 引證部第二
T2122_.53.0912c03: 如最妙初教經説。佛告舍利弗。我憶往昔。
T2122_.53.0912c04: 有一比丘。名曰欣慶。犯四重禁。來至僧中。
T2122_.53.0912c05: 九十九夜懺悔自責。罪業即滅戒根即生。如
T2122_.53.0912c06: 初受戒時無有異也。如人移樹餘處得生。彌
T2122_.53.0912c07: 更滋長乃得成樹。破戒懺悔亦復如是。爾時
T2122_.53.0912c08: 破戒比丘。自知犯罪。心生慚愧。轉加苦行。
T2122_.53.0912c09: 乃經七年。道成羅漢。説是品時。五百破戒比
T2122_.53.0912c10: 丘。以慚愧故戒根還復
T2122_.53.0912c11: 又大莊嚴經論云。若人學問雖復毀行。以學
T2122_.53.0912c12: 問力能尋復迴。以是義故應勤學問。我昔
T2122_.53.0912c13: 曾聞。有一多聞比丘住阿練若處。時有寡婦
T2122_.53.0912c14: 數數往來此比丘所。聽其説法。于時學問比
T2122_.53.0912c15: 丘。於此寡婦心生染著。以染著故所有善法
T2122_.53.0912c16: 漸漸劣弱。爲凡夫心。結使所使與此婦女
T2122_.53.0912c17: 共爲言要。婦女言。汝今若能罷道還俗。我當
T2122_.53.0912c18: 相從。彼時比丘即便罷道。既罷道已不能堪
T2122_.53.0912c19: 任世間苦惱。身體羸痩不解生業。未知少作
T2122_.53.0912c20: 而大得財。即自思惟。我於今者作何方計得
T2122_.53.0912c21: 生活耶。復作是念。唯客殺羊用功極輕兼得
T2122_.53.0912c22: 少利。作是念已求覓是處。以凡夫心易朽
T2122_.53.0912c23: 敗故造作斯業。還與屠兒共爲親友。於賣
T2122_.53.0912c24: 肉時有一相識乞食道人。於道路上遇値得
T2122_.53.0912c25: 見。見已便識。頭髮蓬亂著青色衣。身上有
T2122_.53.0912c26: 血猶如閻羅羅刹。所執肉秤悉爲血汚。見
T2122_.53.0912c27: 其＊秤肉欲賣與人。比丘見已即長歎息。作
T2122_.53.0912c28: 是思惟。佛語眞實。凡夫之心輕躁不停。極
T2122_.53.0912c29: 易迴轉。先見此人勤修學問護持禁戒。何意

Footnote:

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