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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.0997a01:     不久自當 得定消息 諸人爾時
T2122_.53.0997a02:     慞惶如是 而復悲號 哀動神祇
T2122_.53.0997a03:     爾時大王 即從座起 以水灑妃
T2122_.53.0997a04:     良久乃蘇 還得正念 微聲問王
T2122_.53.0997a05:     我子今者 爲死活耶 爾時王妃
T2122_.53.0997a06:     念其子故 倍復懊惱 心無暫捨
T2122_.53.0997a07:     可惜我子 形色端正 如何一旦
T2122_.53.0997a08:     捨我終亡 云何我身 不先薨歿
T2122_.53.0997a09:     而見如是 諸苦惱事 善子妙色
T2122_.53.0997a10:     猶淨蓮華 誰壞汝身 使令分離
T2122_.53.0997a11:     將非是我 昔日怨讎 挾本業縁
T2122_.53.0997a12:     而殺汝耶 我子面目 淨如滿月
T2122_.53.0997a13:     不圖一旦 遇斯禍對 寧使我身
T2122_.53.0997a14:     破碎如塵 不令我子 喪失身命
T2122_.53.0997a15:     我所見夢 已爲得報 直我無情
T2122_.53.0997a16:     能堪是苦 如我所夢 牙齒墮落
T2122_.53.0997a17:     二乳一時 汁自流出 必定是我
T2122_.53.0997a18:     失所愛子 夢三鴿鶵 鷹奪一去
T2122_.53.0997a19:     三子之中 必定失一 爾時大王
T2122_.53.0997a20:     即告其妃 我今當遣 大臣使者
T2122_.53.0997a21:     周遍東西 推求覓子 汝今且可
T2122_.53.0997a22:     莫大憂愁 大王如是 慰喩妃已
T2122_.53.0997a23:     即便嚴駕 出其宮殿 心生愁惱
T2122_.53.0997a24:     憂苦所切 雖在大衆 顏貌憔悴
T2122_.53.0997a25:     即出其城 覓所愛子 爾時亦有
T2122_.53.0997a26:     無量諸人 哀號動地 尋從王後
T2122_.53.0997a27:     是時大王 既出城已 四向顧望
T2122_.53.0997a28:     求覓其子 煩惋心亂 靡知所在
T2122_.53.0997a29:     最後遙見 有一信來 頭蒙塵土
T2122_.53.0997b01:     血汚其衣 灰糞塗身 悲號而至
T2122_.53.0997b02:     爾時大王 摩訶羅陀 見是使已
T2122_.53.0997b03:     倍生懊惱 擧首號叫 仰天而哭
T2122_.53.0997b04:     先所遣臣 尋復來至 既至王所
T2122_.53.0997b05:     作如是言 願王莫愁 諸子猶在
T2122_.53.0997b06:     不久當至 令王得見 須臾之頃
T2122_.53.0997b07:     復有臣來 見王愁苦 顏貌憔悴
T2122_.53.0997b08:     身所著衣 垢膩塵汚 大王當知
T2122_.53.0997b09:     一子已終 二子雖在 哀悴無頼
T2122_.53.0997b10:     第三王子 見虎新産 饑窮七日
T2122_.53.0997b11:     恐還食子 見是虎已 生大悲心
T2122_.53.0997b12:     發大誓願 當度衆生 於未來世
T2122_.53.0997b13:     證成菩提 即上高處 投身虎前
T2122_.53.0997b14:     虎飢所逼 便起啗食 一切血肉
T2122_.53.0997b15:     已爲都盡 唯有骸骨 狼藉在地
T2122_.53.0997b16:     是時大王 聞臣語已 轉復悶絶
T2122_.53.0997b17:     失念躄地 憂愁盛火 熾然其身
T2122_.53.0997b18:     諸臣眷屬 亦復如是 以水灑王
T2122_.53.0997b19:     良久乃穌 復起擧首 號天而哭
T2122_.53.0997b20:     復有臣來 而白王言 向於林中
T2122_.53.0997b21:     見二王子 愁憂苦毒 悲號涕泣
T2122_.53.0997b22:     迷悶失志 自投於地 臣即求水
T2122_.53.0997b23:     灑其身上 良久之頃 乃還穌息
T2122_.53.0997b24:     望見四方 大火熾然 扶持暫起
T2122_.53.0997b25:     尋復躄地 擧首悲哀 號天而哭
T2122_.53.0997b26:     乍復讃歎 其弟功徳 是時大王
T2122_.53.0997b27:     以離愛子 其心迷悶 氣力惙然
T2122_.53.0997b28:     憂惱涕泣 並復思惟 是最小子
T2122_.53.0997b29:     我所愛重 無常大鬼 奄便呑食
T2122_.53.0997c01:     其餘二子 今雖存在 而爲憂火
T2122_.53.0997c02:     之所焚燒 或能爲是 喪失命根
T2122_.53.0997c03:     我宜速往 至彼林中 迎載諸子
T2122_.53.0997c04:     急還宮殿 其母在後 憂苦逼切
T2122_.53.0997c05:     心肝分裂 或能失命 若見二子
T2122_.53.0997c06:     慰喩其心 可使終保 餘年壽命
T2122_.53.0997c07:     爾時大王 駕乘名象 與諸侍從
T2122_.53.0997c08:     欲至彼林 即於中路 見其二子
T2122_.53.0997c09:     號天扣地 稱弟名字 時王即前
T2122_.53.0997c10:     抱持二子 悲號涕泣 隨路還宮
T2122_.53.0997c11:     速令二子 覲見其母 佛告樹神
T2122_.53.0997c12:     汝今當知 爾時王子 摩訶薩埵
T2122_.53.0997c13:     捨身飼虎 今我身是 爾時大王
T2122_.53.0997c14:     摩訶羅陀 於今父王 輸頭檀是
T2122_.53.0997c15:     爾時王妃 今摩耶是 第一王子
T2122_.53.0997c16:     今彌勒是 第二王子 今調達是
T2122_.53.0997c17:     爾時虎者 今瞿夷是 時虎七子
T2122_.53.0997c18:     今五比丘 及舍利弗 目犍連是
T2122_.53.0997c19:
T2122_.53.0997c20:
T2122_.53.0997c21:
T2122_.53.0997c22: 法苑珠林卷第九十七
T2122_.53.0997c23:  *西明寺沙門釋道*世撰 
T2122_.53.0997c24: 送終篇第九十七此有四部
T2122_.53.0997c25:   述意部 捨命部 遣送部 受生部
T2122_.53.0997c26: 述意部第一
T2122_.53.0997c27: 惟四大毒器有穢斯充。六賊狂主是境皆著。
T2122_.53.0997c28: 無復逆流之期。唯有循環之勢。至如析一毛
T2122_.53.0997c29: 以利天下。則悋而弗爲。撤一餐以續餘糧。
T2122_.53.0998a01: 則惜而不與。淪滯生死。封執有爲。諸佛爲
T2122_.53.0998a02: 其斂眉。菩薩於茲泣血。竊見俗徒貴勝父母
T2122_.53.0998a03: 喪亡。多造葬儀廣殺生命。聚集親族供待賓
T2122_.53.0998a04: 客。苟求現勝不避業因。或畏外譏不修内
T2122_.53.0998a05: 典。所以父亡於斯重苦。母終偏増湯炭。是
T2122_.53.0998a06: 以宛轉三界綿歴六道。四趣易歸萬劫難啓。
T2122_.53.0998a07: 痛慈母之幽靈。愍逆子之酬毒。但亢陽如久
T2122_.53.0998a08: 必思甘雨之澤。災癘若多。剋待良醫之藥。惟
T2122_.53.0998a09: 斯考妣既是凡夫。能無惡業。罪因不滅。苦
T2122_.53.0998a10: 報難排。若不憑諸勝福。樂果何容得證。庶
T2122_.53.0998a11: 使臨終發願令入屍陀。葬具資身並修功徳。
T2122_.53.0998a12: 冀濟飛走之飢。得免將來之債也
T2122_.53.0998a13: 如十二品生死經云。佛言。人死有十二品。
T2122_.53.0998a14: 何等十二。一曰無餘死者。謂羅漢。無所著
T2122_.53.0998a15: 也。二曰度於死者。謂阿那含。不復還也。三
T2122_.53.0998a16: 曰有餘死者。謂斯陀含。往而還也。四曰學度
T2122_.53.0998a17: 死者。謂須陀洹。見道迹也。五曰無欺死者。
T2122_.53.0998a18: 謂八等人也。六曰歡喜死者。謂行一心也。七
T2122_.53.0998a19: 曰數數死者。謂惡戒人也。八曰悔死者。謂凡
T2122_.53.0998a20: 夫也。九曰横死者。謂孤獨苦也。十曰縛著
T2122_.53.0998a21: 死者。謂畜生也。十一曰燒灼死者。謂地獄
T2122_.53.0998a22: 也。十二曰飢渇死者。謂餓鬼也。比丘當曉
T2122_.53.0998a23: 知是。勿爲放逸也
T2122_.53.0998a24: 又淨度三昧經云。若人造善惡業生天墮獄。
T2122_.53.0998a25: 臨命終時各有迎人。病欲死時眼自見來迎。
T2122_.53.0998a26: 應生天上者。天人持天衣伎樂來迎。應生
T2122_.53.0998a27: 他方者。眼見尊人爲説妙言。若爲惡墮地獄
T2122_.53.0998a28: 者。眼見兵士持刀楯矛戟索圍繞之。所見
T2122_.53.0998a29: 不同。口不能言。各隨所作得其果報。天無
T2122_.53.0998b01: 枉濫平直無二。隨其所作天網治之
T2122_.53.0998b02: 又華嚴經云。人欲終時見中陰相。若行惡業
T2122_.53.0998b03: 者。見三惡受苦。或見閻羅持諸兵仗囚執
T2122_.53.0998b04: 將去。或聞苦聲。若行善者。見諸天宮殿伎
T2122_.53.0998b05: 女莊嚴游戲快樂如是勝事
T2122_.53.0998b06: 又法句喩經云。昔佛在祇桓精舍。爲天人
T2122_.53.0998b07: 説法。有一長者。居在路側財富無數。正有一
T2122_.53.0998b08: 子。其年二十。新爲聚妻。未滿七日。夫婦相
T2122_.53.0998b09: 敬。欲至後園。上春三月看戲園中。有一柰
T2122_.53.0998b10: 樹。高大好華。婦欲得華無人取與。夫爲上
T2122_.53.0998b11: 樹。乃至細枝枝折墮死。居家大小奔走兒
T2122_.53.0998b12: 所。呼天號哭斷絶復穌。聞者莫不傷心。
T2122_.53.0998b13: 棺斂送還家啼不止。世尊愍傷其愚。往問訊
T2122_.53.0998b14: 之。長者室家大小見佛。悲感作禮具陳辛
T2122_.53.0998b15: 苦。佛語長者。止息聽法。萬物無常。不可久
T2122_.53.0998b16: 保。生則有死。罪福相追。此兒三處爲其哭
T2122_.53.0998b17: 泣。懊惱斷絶亦復難勝。竟爲誰子。何者爲
T2122_.53.0998b18: 親。於是世尊即説偈言
T2122_.53.0998b19:     命如華果熟 常恐會零落
T2122_.53.0998b20:     已生皆有苦 孰能致不死
T2122_.53.0998b21:     從初樂愛欲 可望入胞影
T2122_.53.0998b22:     受形命如電 晝夜流難止
T2122_.53.0998b23:     是身爲死物 精神無形法
T2122_.53.0998b24:     作命死復生 罪福則不亡
T2122_.53.0998b25:     終始非一世 從癡愛長久
T2122_.53.0998b26:     自作受苦樂 身死神不喪
T2122_.53.0998b27: 長者聞得意解忘憂。長跪白佛。此兒宿命作
T2122_.53.0998b28: 何罪釁。盛美之壽而便中夭。唯願解説本所
T2122_.53.0998b29: 行罪。佛告長者。乃往昔時有一小兒。持弓
T2122_.53.0998c01: 箭入神樹中戲。邊有三人亦在中看。樹上有
T2122_.53.0998c02: 雀小兒欲射。三人勸言。若能中雀世間健兒。
T2122_.53.0998c03: 小兒意美引弓射之。中雀即死。三人共笑。
T2122_.53.0998c04: 助之歡喜而各自去。經歴生死數劫之中所
T2122_.53.0998c05: 在相會受罪。三人中一人有福今在天上。一
T2122_.53.0998c06: 人生海中爲化生龍王。一人今日長者身是。
T2122_.53.0998c07: 小兒者前生天上爲天作子。壽終爲長者
T2122_.53.0998c08: 作子。墮樹命終即生海中爲龍王作子。即以
T2122_.53.0998c09: 生日金翅鳥王而取食之。今日三處懊惱
T2122_.53.0998c10: 泣。寧可言也。以其前世助其喜故。此三人
T2122_.53.0998c11: 受報如此。於是世尊即説偈言
T2122_.53.0998c12:     識神造三界 善不善三處
T2122_.53.0998c13:     陰行而默至 所往如響應
T2122_.53.0998c14:     色欲不色有 一切因宿行
T2122_.53.0998c15:     如種隨本像 自然報如影
T2122_.53.0998c16: 佛説偈已。長者意解。大小歡喜。皆得須陀
T2122_.53.0998c17: 洹道
T2122_.53.0998c18: 又四分律。爾時世尊爲利益衆生。王命終。説
T2122_.53.0998c19: 偈云
T2122_.53.0998c20:     一切要歸盡 高者會當墮
T2122_.53.0998c21:     生者無不死 有命皆無常
T2122_.53.0998c22:     衆生墮有數 一切皆有爲
T2122_.53.0998c23:     一切諸世間 無有不老死
T2122_.53.0998c24:     衆生是常法 生生皆歸死
T2122_.53.0998c25:     隨其所造業 罪福有果報
T2122_.53.0998c26:     惡業墮地獄 善業生天上
T2122_.53.0998c27:     高行生善道 得無漏涅槃
T2122_.53.0998c28: 遣送部第三
T2122_.53.0998c29: 述曰。生死連環不離俗諦。雖復出家志求勝
T2122_.53.0999a01: 道。分段未捨變易未除。仍依三界隨俗遷流。
T2122_.53.0999a02: 至於存亡。皆依内外。臨終之日安置得所。葬
T2122_.53.0999a03: 送威儀具存下説。且論亡屍。安置南北。魂
T2122_.53.0999a04: 魄不同。今此略述
T2122_.53.0999a05: 禮記禮運曰體魄則降知氣在上。死者北首
T2122_.53.0999a06: 生者南向
T2122_.53.0999a07: 郊特生曰。魂氣歸於天。形魄歸於地。故祭
T2122_.53.0999a08: 求諸陰陽之義。祭義曰。氣也者神之盛。魂
T2122_.53.0999a09: 也者鬼之盛
T2122_.53.0999a10: 左傳昭二年子産對趙景子曰。人生死化曰
T2122_.53.0999a11: 魄。既生魄陽曰魂。用物精多則魂魄強。是
T2122_.53.0999a12: 以有精爽至於神明。匹夫匹婦強死。其魂魄
T2122_.53.0999a13: 猶能憑依於人以爲淫厲。況良霄乎
T2122_.53.0999a14: 淮南子曰。天氣爲魂。地氣爲魄魄問於魂曰。
T2122_.53.0999a15: 道何以爲體。魂曰。以無有形乎。魄曰。有形
T2122_.53.0999a16: 也。若也無有。何而問也。魂曰。吾直有所遇
T2122_.53.0999a17: 之耳。視之無形。聽之無聲。謂之幽冥者。所
T2122_.53.0999a18: 以喩道。而非道也。問曰。既知魂與魄別。今
T2122_.53.0999a19: 時俗亡何故以衣喚魂。不云喚魄。答曰。魂
T2122_.53.0999a20: 是靈。魄是屍。故禮以初亡之時。以己所著
T2122_.53.0999a21: 之衣。將向屍魄之上。以魂外出故。將衣喚
T2122_.53.0999a22: 魂。魂識己衣。尋衣歸魄。若魂歸於魄。則屍
T2122_.53.0999a23: 口纊動。若魂不歸於魄。則口纊不動。以理
T2122_.53.0999a24: 而言。故云招魂不言喚魄。故蕭喪服要記
T2122_.53.0999a25: 曰。魯哀公葬其父。孔子問曰。寧設魂衣乎。
T2122_.53.0999a26: 哀公曰。魂衣起伯桃。伯桃荊山之下道逢寒
T2122_.53.0999a27: 死。友人羊角哀往迎其屍。愍魂神之寒。故改
T2122_.53.0999a28: 作魂衣。吾父生服錦繍。死于衣被。何用衣
T2122_.53.0999a29:
T2122_.53.0999b01: 問曰。何須幡上書其姓名。答曰。幡招魂置
T2122_.53.0999b02: 其乾地。以魂識其名。尋名入於闇室。亦投之
T2122_.53.0999b03: 於魄。或入於重室直龍
重者重也徒用
以重
T2122_.53.0999b04: 之内。具安祭食。以存亡各別明闇不同故。鬼
T2122_.53.0999b05: 神闇食。生人明食。故重用籧篨。裹其食具。
T2122_.53.0999b06: 以安重内。置其坤地也
T2122_.53.0999b07: 依如西域葬法有四。一水漂。二火焚。三土
T2122_.53.0999b08: 埋。四施林。五分律云。若火燒時安在石上。
T2122_.53.0999b09: 不得草土上。恐傷蟲故。四分律云。如來輪
T2122_.53.0999b10: 王二人悉火葬。餘人通前。四葬者多。五分
T2122_.53.0999b11: 律云。屍應埋之此謂王法不許施身。復恐夏燒殺蟲。
令埋之。自外無難水林亦得
T2122_.53.0999b12: 又依四分律及五百問事云。若見如來塔廟
T2122_.53.0999b13: 及見五衆出家人塚塔。大於己者。皆須展
T2122_.53.0999b14: 轉依生時年臘而設禮之。若一切白衣見出
T2122_.53.0999b15: 家人塚塔。不簡大小皆須敬禮
T2122_.53.0999b16: 述曰。既知如此。諸道俗等。若見師僧父母
T2122_.53.0999b17: 亡柩。外來弔人小於亡者。至其屍所如常設
T2122_.53.0999b18: 禮。已先執孝子手默慰吊之。後至大徳所。具
T2122_.53.0999b19: 展哀情。弔而拜之。亦見愚癡白衣。妄行法教。
T2122_.53.0999b20: 展轉教他。不聽禮父母叔伯尊親亡靈。口云。
T2122_.53.0999b21: 我既受戒彼爲鬼神。故不合禮。恐破戒故。此
T2122_.53.0999b22: 不合教。反招無知之罪。伏惟師僧等長養我
T2122_.53.0999b23: 法身。父母叔伯等長養我生身。依斯乳哺長
T2122_.53.0999b24: 大成人。思此恩徳昊天難報。歴劫酬恩。豈
T2122_.53.0999b25: 一生能謝。不存敬恩。反起墮慢。繼踵鄙夫。
T2122_.53.0999b26: 何成孝子。故世尊極聖。尚自躬扶亡父屍
T2122_.53.0999b27: 送。況下凡愚輒生怠慢。故涅槃經云。知恩
T2122_.53.0999b28: 者。大悲之本。不知恩者。甚於畜生
T2122_.53.0999b29: 又淨飯王泥洹經云。白淨王在舍夷國。病篤
T2122_.53.0999c01: 將終。思見世尊及難陀等。世尊在王舍城耆
T2122_.53.0999c02: 闍崛山中。去此懸遠五十由旬。世尊在靈鷲
T2122_.53.0999c03: 山。天耳遙聞父思憶聲。即共阿難等乘空而
T2122_.53.0999c04: 至。以手摩王額上。慰勞王已。爲王説摩訶
T2122_.53.0999c05: 波羅本生經。王聞得阿那含果。王捉佛手捧
T2122_.53.0999c06: 置心上。佛又説法得阿羅漢果。無常對至命
T2122_.53.0999c07: 盡氣絶。忽就後世。至闍維時。佛共難陀在
T2122_.53.0999c08: 喪頭前肅恭而立。阿難羅雲在喪足後。阿難
T2122_.53.0999c09: 陀長跪白佛言。唯願聽我擔伯父棺。羅雲復
T2122_.53.0999c10: 言。唯願聽我擔祖王棺。世尊慰言。當來世人
T2122_.53.0999c11: 皆凶暴。不報父母育養之恩。爲是不孝衆生
T2122_.53.0999c12: 設化法故。如來躬欲擔於父王之棺。即時三
T2122_.53.0999c13: 千大千世界六種震動。一切衆山駊騀涌沒。
T2122_.53.0999c14: 如水上船。爾時一切諸天龍神。皆來赴喪擧
T2122_.53.0999c15: 哭泣。四天王將鬼神億百千衆。皆共擧
T2122_.53.0999c16: 喪。白佛言。佛爲當來諸不孝父母者故。以
T2122_.53.0999c17: 大慈悲親欲自身擔父王棺四王倶白佛言。
T2122_.53.0999c18: 我等是佛弟子。從佛聞法得須陀洹。以是之
T2122_.53.0999c19: 故。我曹宜擔父王之棺。佛聽四王擔父王棺。
T2122_.53.0999c20: 即變爲人。一切人民莫不啼泣。世尊躬自
T2122_.53.0999c21: 手執香鑪。前行詣於墓所。令千羅漢往大海
T2122_.53.0999c22: 渚上取牛頭栴檀種種香木。以火焚之。佛言。
T2122_.53.0999c23: 苦空無常。猶如幻化水月鏡像燒身歸竟。爾
T2122_.53.0999c24: 時諸王各持五百瓶乳。以用滅火。火滅之後
T2122_.53.0999c25: 競共收骨。盛金剛函。即於其上便共起塔。
T2122_.53.0999c26: 懸繒幡蓋供養塔廟。佛告衆會。父王淨飯是
T2122_.53.0999c27: 清淨人。生淨居天
T2122_.53.0999c28: 又佛母泥洹經云。大愛道比丘尼。即是佛
T2122_.53.0999c29: 姨母。不忍見佛後當滅度。欲先滅度。與除饉
T2122_.53.1000a01: 女五百人即是比丘尼也。康僧會法鏡經云。凡夫貪
染六塵。猶餓夫貪飯不知厭足今聖人斷貪
T2122_.53.1000a02: 除六情飢饉故。號出
家尼。爲除饉也
手摩佛足。繞佛三匝。稽
T2122_.53.1000a03: 首而去。現神足徳。於自座沒。從東方來在虚
T2122_.53.1000a04: 空中作十八變。八方上下亦復如是。放大光
T2122_.53.1000a05: 明以照諸冥。上曜諸天。五百除饉變化倶然
T2122_.53.1000a06: 同時泥洹。佛勸理家作五百輿床。麻油香華
T2122_.53.1000a07: 樟柟梓材。事各五百。眞伎正音當以供養。一
T2122_.53.1000a08: 切凡聖覩之莫不哀泣。闍維畢捧舍利詣佛
T2122_.53.1000a09: 所。於是四方各二百五十應眞。神足飛來稽
T2122_.53.1000a10: 首佛足。至舍利所。千比丘倶皆就坐。佛告
T2122_.53.1000a11: 阿難。取舍利盛之。以鉢著吾手中。阿難如命。
T2122_.53.1000a12: 告諸比丘。斯聚舍利本是穢身。兇愚急暴。嫉
T2122_.53.1000a13: 妬陰謀。敗道壞徳。今母能拔興丈夫行。獲應
T2122_.53.1000a14: 眞道遷靈卒無。何其健哉。勅令興廟供養
T2122_.53.1000a15: 又増一阿含經云。佛告阿難陀羅雲。汝等輿
T2122_.53.1000a16: 大愛道身。我當親自供養。爾時釋提桓因四
T2122_.53.1000a17: 天王等。前白佛言。唯願勿自勞神。我等自
T2122_.53.1000a18: 當供養。佛言。止止。所以然者。父母生子多
T2122_.53.1000a19: 有所益。長養恩重乳哺懷抱。要當報恩不得
T2122_.53.1000a20: 不報。過去未來諸佛母。先取滅度。諸佛皆
T2122_.53.1000a21: 自供養闍維舍利也。時毘沙門天王使諸鬼
T2122_.53.1000a22: 往栴檀林取栴檀薪。至曠野之間。佛躬
T2122_.53.1000a23: 轝床一脚。阿難輿一脚。飛在虚空。往至
T2122_.53.1000a24: 塚間。爾時佛自取栴檀木著大愛道身上。佛
T2122_.53.1000a25: 言。有四人應起塔供養。一者佛。二者辟支
T2122_.53.1000a26: 佛。三者漏盡阿羅漢。四者轉輪聖王。皆以
T2122_.53.1000a27: 十善化物故。爾時人民即取舍利。各起塔供
T2122_.53.1000a28: 養。依雜阿含經。愛道姨母。即是難陀親母
T2122_.53.1000a29:
T2122_.53.1000b01: 又増一阿含經云。四部弟子中略取前後者。
T2122_.53.1000b02: 且列八人。比丘中最初得道者如拘隣比丘。
T2122_.53.1000b03: 善能勸化。不失威儀。最後得道者如須跋陀
T2122_.53.1000b04: 羅。臨得道日入般涅槃。比丘尼中最初得道
T2122_.53.1000b05: 者如大愛道尼。最後得道者如陀羅倶夷國
T2122_.53.1000b06: 尼。優婆塞中最初得道者如商客男。最後得
T2122_.53.1000b07: 道者如倶夷那摩羅。優婆夷中最初得道者
T2122_.53.1000b08: 如難婆女。最後得道者如藍優婆夷
T2122_.53.1000b09: 受生部第四
T2122_.53.1000b10: 夫生則八識持。死則四大離散。迅矣百齡
T2122_.53.1000b11: 終歸磨滅。循環三界運轉靡停。故經曰。有
T2122_.53.1000b12: 始必終。既生則滅。聖教不虚自覩交臂。所
T2122_.53.1000b13: 以於此縁中略述六門
T2122_.53.1000b14: 第一門中臨命終時。檢身冷熱。驗其善惡。具
T2122_.53.1000b15: 知來報。故瑜伽論云。此有情者。非色非心。
T2122_.53.1000b16: 假爲命者。大小皆同死通漸頓。諸師相傳。造
T2122_.53.1000b17: 善之人從下冷觸至臍已上。煖氣後盡。即
T2122_.53.1000b18: 生人中。若至頭面熱氣後盡。即生天道。若
T2122_.53.1000b19: 造惡者與此相違。從上至腰熱後盡者。生於
T2122_.53.1000b20: 鬼趣。從腰至膝熱氣盡者。生於畜生。從膝
T2122_.53.1000b21: 已下乃至脚盡者。生地獄中。無學之人入
T2122_.53.1000b22: 涅槃者。或在心煖。或在頂也。然瑜伽論云。
T2122_.53.1000b23: 羯羅藍義最初託處。即名肉心。如是識於此
T2122_.53.1000b24: 處最初託。即從此處最後捨。釋云。依瑜伽
T2122_.53.1000b25: 論由造善生上。故從下漸捨至肉心。後方
T2122_.53.1000b26: 説上捨。由造惡生下故先從上捨至肉心。後
T2122_.53.1000b27: 方從下捨也
T2122_.53.1000b28: 倶舍論云。若人正死。於何身分中意識斷
T2122_.53.1000b29: 滅。若一時身死根共意識一時倶滅。若人次
T2122_.53.1000c01: 第死。此中偈曰
T2122_.53.1000c02:     次第死脚齊 於心意識斷
T2122_.53.1000c03:     下人天不
T2122_.53.1000c04: 論中釋曰。若人必往惡道受生及人道。如此
T2122_.53.1000c05: 等人。次第於阿羅漢。此人於心意識斷絶。有
T2122_.53.1000c06: 餘部説於頭上。何以故。身根於此等處與意
T2122_.53.1000c07: 識倶滅故。若人正死。此身根如熱。石水漸漸
T2122_.53.1000c08: 滅。於脚等處次第而滅。釋云。倶舍論述
T2122_.53.1000c09: 小乘義。故云身於此等處與意識倶滅。若依
T2122_.53.1000c10: 大乘。身根於此等處與本識倶滅也
T2122_.53.1000c11: 第二受生方法者。依倶舍論云。爲行至。應
T2122_.53.1000c12: 生道處故。起此中陰衆生。由宿業勢力所生
T2122_.53.1000c13: 根。雖住最遠處。能見應生處。於中見父
T2122_.53.1000c14: 母變異事。若變成男。於母即起男人欲心。若
T2122_.53.1000c15: 變成女。於父即起女人欲心。倒此心起瞋。
T2122_.53.1000c16: 此中有衆生。由二起顛倒心故。求欲戲往至
T2122_.53.1000c17: 生處。是即樂得屬已。是時不淨已至胎處。
T2122_.53.1000c18: 即生歡喜。仍託彼生。從此刹那是衆生五陰
T2122_.53.1000c19: 和合堅實。中有五陰。即滅如此方説受生。
T2122_.53.1000c20: 若胎是男依母左脇。面向母背蹲坐。若胎是
T2122_.53.1000c21: 女。依母右脇向母腹而住。若胎非男非女。
T2122_.53.1000c22: 隨欲類託生。住亦如此。無有中有異於男
T2122_.53.1000c23: 女皆具根故。是故或男或女。託生而住。後
T2122_.53.1000c24: 時在胎中増長。或作黄門。若託胎卵二生。
T2122_.53.1000c25: 道理如此。若衆生欲受濕生愛樂香故至生
T2122_.53.1000c26: 處。此香或淨。或不淨。隨宿業故。若是化生
T2122_.53.1000c27: 愛樂處所故至生處。若爾地獄衆生。云何
T2122_.53.1000c28: 生樂處所。由心顛倒故。此衆生見寒風冷雨
T2122_.53.1000c29: 觸惱身。見地獄火猛熾盛可愛。欲得暖觸故
T2122_.53.1001a01: 往入彼。復見身爲熱風光及火焔等所炙。苦
T2122_.53.1001a02: 痛難忍。見寒地獄清涼愛樂冷觸故往入彼。
T2122_.53.1001a03: 胎卵二生於父母變異事生愛。濕化二生不
T2122_.53.1001a04: 由託赤白爲身故無此變。濕生但愛著香故。
T2122_.53.1001a05: 至所生處。隨業善惡。所愛之香自有淨穢。化
T2122_.53.1001a06: 生但愛所依之處。地獄雖是苦處。然罪人樂
T2122_.53.1001a07: 亦得愛處。於中受生。何以故。非愛不受生
T2122_.53.1001a08: 故。論云。如往昔造作能感如此生。樂見身
T2122_.53.1001a09: 是如此位。見彼衆生亦爾。是故往彼。先舊
T2122_.53.1001a10: 諸師作如此説。若衆生年三十時。行殺生業
T2122_.53.1001a11: 網捕衆生。行此事時必有伴類。此業能感地
T2122_.53.1001a12: 獄生。後於中陰中。見自身如昔年三十行網
T2122_.53.1001a13: 捕時故言位。又見昔伴與昔不差。見地獄時。
T2122_.53.1001a14: 如昔見江湖諸伴類等相牽共入其中。縁此
T2122_.53.1001a15: 變即於中受生後解昔所造業雖多。必
T2122_.53.1001a16: 以一業牽地獄生。或於年二十時作此業。或
T2122_.53.1001a17: 三十時作此業。後於中陰中見自身。如昔作
T2122_.53.1001a18: 業時少老。見地獄衆生。並如己年時。年時
T2122_.53.1001a19: 既相似。於此衆生起變。即往就彼。由此愛
T2122_.53.1001a20: 故受生。依經部師作如此釋
T2122_.53.1001a21: 又瑜伽論云。若居薄福者。當生下賤家。彼於
T2122_.53.1001a22: 死時及入胎時。便聞種種紛亂之聲。及自妄
T2122_.53.1001a23: 見入於叢林竹&T033759;蘆荻等中。若多福者。當
T2122_.53.1001a24: 生尊貴家。彼於爾時便自聞有寂靜美妙可
T2122_.53.1001a25: 意音聲。及自妄見昇宮殿等可意相
T2122_.53.1001a26: 又倶舍論云。若人臨終起邪見心。是人以先
T2122_.53.1001a27: 不善爲因邪見爲縁故墮地獄。有論師言。一
T2122_.53.1001a28: 切不善皆是地獄因。此不善之餘生畜生餓
T2122_.53.1001a29: 鬼中。又法業盛故墮畜生中。如婬慾盛故
T2122_.53.1001b01: 生於鴿雀鴛鴦之中。瞋恚盛故生於蚖蝮蛇
T2122_.53.1001b02: 蠍中。愚癡盛故生猪羊蚌蛤中。憍慢盛故
T2122_.53.1001b03: 生於師子虎狼中。掉戲盛故生獼猴中。慳嫉
T2122_.53.1001b04: 盛故生餓狗中。若有少分施善餘福。雖
T2122_.53.1001b05: 畜生於中微樂。身口二業雖由心爲主。然其
T2122_.53.1001b06: 口業受報者多。如罵人輕躁喩如獼猴即生
T2122_.53.1001b07: 猴中。若言貪悷如烏。語如狗吠。騃如猪羊。
T2122_.53.1001b08: 聲如驢鳴。行如&MT01914;駝。自高如象。惡如逸牛。
T2122_.53.1001b09: 婬如鳥雀。怯如猫狸。諂如野狐。如是諸惡隨
T2122_.53.1001b10: 口受報。然由三毒爲本。三毒之中貪愛爲重。
T2122_.53.1001b11: 如捉布一頭餘則盡隨。故智度論云。若不
T2122_.53.1001b12: 斷愛愛則潤生。是故四生皆由愛起。如説多
T2122_.53.1001b13: 欲生鳥雀中。多貪味故。厠中受生。又愛欲故
T2122_.53.1001b14: 卵生。貪香味故受濕生。隨其所愛故。起慇
T2122_.53.1001b15: 重業則受化生。若慇重心樂行罪業。死時妄
T2122_.53.1001b16: 見地獄受其化生。若慇重愛福上界化生。故
T2122_.53.1001b17: 成論云。如樹根不拔其樹猶生。貪根不拔苦
T2122_.53.1001b18: 樹常在
T2122_.53.1001b19: 又瑜伽論云。云何生我愛無間已生故。無始
T2122_.53.1001b20: 樂著戲論。因已熏習故。淨不淨業因已熏習
T2122_.53.1001b21: 故。彼所依體。由二種因。増上力故。從種子。
T2122_.53.1001b22: 即於是處中有異熟無間得生。死時如稱兩
T2122_.53.1001b23: 頭低昂時等。而此中必具諸根造惡業者。所
T2122_.53.1001b24: 得中有如黒𦏌光。或陰暗夜作善業者。如白
T2122_.53.1001b25: 衣光。或晴明夜。倶舍論云。此中有具足五
T2122_.53.1001b26: 根。金剛等所不能礙。須彌山下金剛中有蝦
T2122_.53.1001b27: 蟇。於中受生。中有細色金剛。不能礙之。有
T2122_.53.1001b28: 天眼者。能見此事。重擧所聞事證。曾聞人
T2122_.53.1001b29: 説。燒鐵令熱。破之見蟲
T2122_.53.1001c01: 第三壽量長短者。倶舍論云。若不定生處於
T2122_.53.1001c02: 餘處。此道中皆得受生。譬如牛於夏時欲事
T2122_.53.1001c03: 偏多。狗於秋時。熊於冬時。馬於春時。野干
T2122_.53.1001c04: 等欲事無時。是時此衆生應生牛中。若非夏
T2122_.53.1001c05: 時則生野干中。若應生狗中。非時則生野
T2122_.53.1001c06: 干中
T2122_.53.1001c07: 又倶舍小乘師有四釋不同。一説極促時死
T2122_.53.1001c08: 已即受陰生。二説得住七日。七日滿已。處
T2122_.53.1001c09: 中有不限時節。三説得住四十九日生縁未
T2122_.53.1001c10: 具。死已更受。亦不限時節。四説隨受生縁。
T2122_.53.1001c11: 乃至經劫住不命終。第五依瑜伽論云。若未
T2122_.53.1001c12: 得生縁極七日住。死而復生。乃至七七日受
T2122_.53.1001c13: 死生。自此已後決得生縁。此與前四皆不同
T2122_.53.1001c14:
T2122_.53.1001c15: 第四通力遲速者。倶舍論云。此中陰游空而
T2122_.53.1001c16: 去。如人捨命應至無量世界外受生。俄頃即
T2122_.53.1001c17: 到。二乘通力未出一世界。中陰已至無量世
T2122_.53.1001c18: 界外。縱佛神力亦不能遮令不往生得住餘
T2122_.53.1001c19: 道。以業力定故。論業通勝者。據勝凡
T2122_.53.1001c20: 乘神通。婆沙論云。神足勝者。據佛神通速
T2122_.53.1001c21:
T2122_.53.1001c22: 第五互見不同者。依倶舍論云。若同生道中
T2122_.53.1001c23: 陰定互相見。若人有天眼最清淨是一道慧
T2122_.53.1001c24: 類。此人亦得見彼生。若報得天眼則不能見。
T2122_.53.1001c25: 以最細故。薩婆多部云。若同於人道中受生。
T2122_.53.1001c26: 同是人道中陰。互得相見。此義爲定。不能見
T2122_.53.1001c27: 餘道中陰。若人修得天眼。此天眼則是道類。
T2122_.53.1001c28: 能見中陰色。若報得天眼則不能見中陰色。
T2122_.53.1001c29: 中陰色細餘色故。依正量部云。天道中陰備
T2122_.53.1002a01: 能見五道中陰色。人道中陰能見四道。除天
T2122_.53.1002a02: 道中陰。非其所能見。如是次第除前。乃至
T2122_.53.1002a03: 地獄道中陰。除前四道中陰。非其所見。唯
T2122_.53.1002a04: 見地獄道中陰
T2122_.53.1002a05: 第六身量大小者。倶舍論云。身量如六七歳
T2122_.53.1002a06: 小兒。而識解聰利。若菩薩在中陰。如圓滿
T2122_.53.1002a07: 少病人。具大小相。是故雖在中陰。正欲入胎。
T2122_.53.1002a08: 而能遍照萬倶胝剡浮洲
T2122_.53.1002a09: 頌曰
T2122_.53.1002a10:     高堂信逆旅 壞業理常牽
T2122_.53.1002a11:     玉匣方委觀 金臺不復延
T2122_.53.1002a12:     挽聲隨遙遠 蘿影帶松懸
T2122_.53.1002a13:     詎能留十念 唯應逐四縁
T2122_.53.1002a14:     幻工作同異 變弄作多身
T2122_.53.1002a15:     愚俗諍人我 誰復非謂眞
T2122_.53.1002a16:     謬者疑久固 達者知幻賓
T2122_.53.1002a17:     親疎既無定 何勞非蒼
T2122_.53.1002a18: 感應縁引十
六驗
T2122_.53.1002a19: 哀帝有女孕未生二月兒啼腹中
T2122_.53.1002a20: 平帝時有牧女春死棺殮六日出棺
T2122_.53.1002a21: 建安中李妖死十四日復生
T2122_.53.1002a22: 漢陳留史姁臨死遺囑有徴
T2122_.53.1002a23: 漢馮貴人亡死將百歳賊發塚顏色如故
T2122_.53.1002a24: 靈帝時遼西人見遼水中浮棺内人語云
T2122_.53.1002a25: 是伯夷之弟孤竹君也
T2122_.53.1002a26: 漢北海營陵有道人能令人與已死人相見
T2122_.53.1002a27: 漢武帝時幸李夫人後卒哀帝見之帳中
T2122_.53.1002a28: 漢*時杜嘏家葬而婢誤不得出經十年開塚
T2122_.53.1002a29: 而婢尚生
T2122_.53.1002b01: 漢洛陽沙門達多發墓得生人死來十二年
T2122_.53.1002b02: 晋唐遵暴死經夕見有靈徴可驗
T2122_.53.1002b03: 晋沙門訶羅竭存亡皆有靈徴神異難測
T2122_.53.1002b04: 晋沙門竺法慧存亡亦有靈神化難測
T2122_.53.1002b05: 宋沙門慧遠有弟子名黄遷存亡有
T2122_.53.1002b06: 隋沙門釋玄景存亡亦有徴祥可驗
T2122_.53.1002b07: 居士裴則男暴死而穌説冥道可
T2122_.53.1002b08: 漢哀帝建平四年四月。山陽方有女子田無
T2122_.53.1002b09: 壹孕未生。二月兒啼腹中。及生不擧葬之陌
T2122_.53.1002b10: 上。三日有人過。聞兒啼聲。母掘養之
T2122_.53.1002b11: 漢平帝元始元年二月。朔方廣牧女子趙病
T2122_.53.1002b12: 春死。棺殮六日。出在棺外。自言。見死夫。乃
T2122_.53.1002b13: 曰。年二十七。汝不當死。太守譚以聞説曰。
T2122_.53.1002b14: 至陰爲陽。下人爲上。其後王莽簒位
T2122_.53.1002b15: 漢建安中李妖死。十四日復生。其語具作鬼
T2122_.53.1002b16: 神。獻帝初平中長沙桓氏死。月餘其母聞棺
T2122_.53.1002b17: 中有聲。發之遂生
T2122_.53.1002b18: 漢陳留考城史姁字威明。年少時當得病。臨
T2122_.53.1002b19: 死謂其母曰。我死當復生。埋我以竹杖柱
T2122_.53.1002b20: 我瘞上。若杖拔掘出我。及死埋之柱如其
T2122_.53.1002b21: 言。七日往視之。*杖果拔出。即掘屍出活。走
T2122_.53.1002b22: 至井上浴已。平復如故。復與隣人乘船至下
T2122_.53.1002b23: 邳。賣鋤不售。思欲歸。謂人曰。我方暫歸。人
T2122_.53.1002b24: 不信之。何有千里暫得歸耶。答曰。一宿便還。
T2122_.53.1002b25: 即不相信。作書得報。以爲驗實。其一宿便
T2122_.53.1002b26: 還。果得報書。具知消息。考城令江夏&T053321;賈和
T2122_.53.1002b27: 聞之。姉病在郷里。欲急知消息。請往省之。
T2122_.53.1002b28: 路遙三千。再宿報書。具知委曲
T2122_.53.1002b29: 漢馮貴人亡死將百歳。盜賊發塚。顏色如故。
T2122_.53.1002c01: 但肉微冷。群賊幸之。致相妬忌。然後事覺
T2122_.53.1002c02: 漢令支縣有孤竹城。古孤竹之國也。靈帝光
T2122_.53.1002c03: 和元年。遼西人見遼水中有浮棺。欲斫破之。
T2122_.53.1002c04: 棺中人語曰。我是伯夷之弟孤竹君也。海水
T2122_.53.1002c05: 壞我棺槨。是以漂流。汝斫我何爲。人懼不
T2122_.53.1002c06: 敢斫。因爲立廟祠祀。吏民有欲發視者。皆
T2122_.53.1002c07: 無何而死
T2122_.53.1002c08: 漢北海營陵有道人。能令人與已死人相見。
T2122_.53.1002c09: 其同郡人婦死已數年。聞而往見之曰。願令
T2122_.53.1002c10: 我一見亡婦。死不恨矣。道人曰。可卿往見
T2122_.53.1002c11: 之。若聞鼓聲。疾出勿留。乃語其相見之制。於
T2122_.53.1002c12: 是與婦言語悲喜。思情如生。良久聞鼓音
T2122_.53.1002c13: 聲。恨不能得住當出戸時。揜閉其衣裾。戸
T2122_.53.1002c14: 間掣絶而去。至後歳餘。此人身亡。室家葬
T2122_.53.1002c15: 之。開塚見婦棺。蓋下有衣裾
T2122_.53.1002c16: 漢武帝幸李夫人。夫人後卒。帝哀思不已。
T2122_.53.1002c17: 方士少翁言能致其神。乃施帷帳明燈燭。帝
T2122_.53.1002c18: 遙望見美女居帳中。如李夫人之状。而不得
T2122_.53.1002c19: 就。乃遙視之
T2122_.53.1002c20: 漢杜嘏家葬。而婢誤不得出。後十餘年開塚
T2122_.53.1002c21: 附葬。而婢尚生。其始如瞑。有頃漸問之。自
T2122_.53.1002c22: 甞一再宿耳。初婢埋時。年至十五。及開
T2122_.53.1002c23: 塚後更生十五六年。嫁之有子右此九驗出
搜神異記
T2122_.53.1002c24: 漢菩提寺。西域人所立也。在慕義里。沙門
T2122_.53.1002c25: 達多發墓取塼。得一人以送。時太后與漢明
T2122_.53.1002c26: 帝在華林都堂。以爲妖異。謂黄門郎徐紇
T2122_.53.1002c27: 曰。上古以來頗有此事不。紇曰。昔魏時發
T2122_.53.1002c28: 塚得霍光女婿范朋友家奴。説漢朝廢立。與
T2122_.53.1002c29: 史書符合。不足爲異也。后令紇問其姓名。
T2122_.53.1003a01: 死來幾年。何所飮食。死者答曰。臣姓崔名
T2122_.53.1003a02: 涵。字子洪博陵安平人。父名暢。母姓魏。家
T2122_.53.1003a03: 在城西埠財里。死時年十五。今乃二十七。在
T2122_.53.1003a04: 地下十二年。常似醉臥無所食也。時復游行。
T2122_.53.1003a05: 或遇飮食。如似夢中。不甚辯了。后即遣門
T2122_.53.1003a06: 下録事張俊。詣埠財里訪涵父母。果有崔暢
T2122_.53.1003a07: 其妻魏氏。俊問暢曰。卿有死兒不。暢曰。有
T2122_.53.1003a08: 息子洪。年十五而亡。俊曰。爲人所發今日穌
T2122_.53.1003a09: 活在華林園。主上遣我來相問。暢聞驚
T2122_.53.1003a10: 曰。實無此兒。向者謬言。俊還具以實聞啓后。
T2122_.53.1003a11: 后遣俊送涵向家。暢聞涵至門前。起火手持
T2122_.53.1003a12: 刀。魏氏把桃枝拒之。汝不須來。吾非汝父。
T2122_.53.1003a13: 汝非我子。急手速去。可得無殃。涵遂捨去。游
T2122_.53.1003a14: 於京師衖内。常宿寺門下。汝南王暢黄衣一
T2122_.53.1003a15: 通。性畏日不仰視天。又畏水火及兵刃之屬。
T2122_.53.1003a16: 常走於路。疲則止。不徐行也。時人猶謂是鬼。
T2122_.53.1003a17: 雒陽大市北有奉終里。里内之人。多賣送
T2122_.53.1003a18: 死之具及諸棺槨。涵謂曰。柏棺。勿以桑木
T2122_.53.1003a19: 爲欀。人問其故。涵曰。吾在地下見發鬼兵。
T2122_.53.1003a20: 有一鬼稱。是柏棺。應免兵主。吏曰。儞雖柏
T2122_.53.1003a21: 棺桑木爲欀。遂不免兵。京師仰聞此。柏木
T2122_.53.1003a22: 勇貴。人疑賣棺者化涵故發此言見洛陽
寺記
T2122_.53.1003a23: 晋唐遵字保道。上虞人也。晋太元八年暴病
T2122_.53.1003a24: 而死。經夕得穌。云有人呼將去至一城府。未
T2122_.53.1003a25: 進頃見其從叔自城中出。驚問遵。汝何故來。
T2122_.53.1003a26: 遵答。違離姑姉。並歴年載。欲往問訊。本明當
T2122_.53.1003a27: 發。夜見數人。急呼來此。即時可得歸去。而
T2122_.53.1003a28: 不知還路。從叔云。汝姑喪已二年。汝大姉兒
T2122_.53.1003a29: 道文近被録來。既蒙恩放。仍留看戲。不即
T2122_.53.1003b01: 還去。積日方歸。家已殯殮。乃入棺中。又搖
T2122_.53.1003b02: 動棺器。冀望其家覺寤開棺。棺遂至路。落
T2122_.53.1003b03: 棺車下。其家或欲開之。乃問卜者。卜云不
T2122_.53.1003b04: 吉。遂不敢開。不復得生。今爲把沙之役。辛
T2122_.53.1003b05: 勤極苦。汝宜速去。勿復住此。且汝小姉又已
T2122_.53.1003b06: 喪亡。今與汝姑共在地獄。日夕憂苦。不知
T2122_.53.1003b07: 何時可得免脱。汝今還去可語其兒。勤修功
T2122_.53.1003b08: 徳庶得免之。於此示遵歸路。將別又屬遵
T2122_.53.1003b09: 曰。汝得還生良爲殊慶。在世無幾倏如風塵。
T2122_.53.1003b10: 天堂地獄苦樂報應。吾昔聞其語。今覩其實。
T2122_.53.1003b11: 汝宜深勤善業務爲孝敬愛法持戒。愼不
T2122_.53.1003b12: 可犯。一去人身入此罪地。幽窮苦酷。自悔
T2122_.53.1003b13: 何及。勤以在心不可忘也。我家親屬。生時
T2122_.53.1003b14: 不信罪福。今並遭塗炭長受楚毒。焦爛傷痛
T2122_.53.1003b15: 無時暫休。欲求一日改惡爲善。當何得耶。悉
T2122_.53.1003b16: 我所具知故以囑汝。勸化家内共加勉勵。言
T2122_.53.1003b17: 洟泣。因此而別。遵隨路而歸。俄而至家。
T2122_.53.1003b18: 家治棺將竟。方營殯殮。遵既附屍。屍尋氣
T2122_.53.1003b19: 通。移日稍差。勸示親識。並奉大法。初遵姑
T2122_.53.1003b20: 適南郡徐漢。長姉*適江夏樂瑜。其小姉
T2122_.53.1003b21: *適呉興嚴晩。途路懸遠久斷音息。遵既差。
T2122_.53.1003b22: 遂至三郡。尋訪姑及小姉。姉子果並喪亡。
T2122_.53.1003b23: 長姉亦説。兒道文殮後棺動墮車。皆如叔言。
T2122_.53.1003b24: 既聞遵説道文横死之意。姉追加痛恨。重爲
T2122_.53.1003b25: 製服右此一驗
出冥祥記
T2122_.53.1003b26: 晋雒陽有釋訶羅竭者。本襄陽人。少出家
T2122_.53.1003b27: 誦經二百萬言。性虚玄守戒節。善擧厝美容
T2122_.53.1003b28: 色。多行頭陀獨宿山野。晋武帝太康九年。暫
T2122_.53.1003b29: 至雒陽。時疫疾甚流。呪者皆愈。至晋慧帝
T2122_.53.1003c01: 元康元年。迺入止婁至山石室中坐禪。此
T2122_.53.1003c02: 室去水既遠。時人欲爲開澗。竭曰。不假相
T2122_.53.1003c03: 勞。乃自起以左脚蹍室西石壁。壁陷沒指。
T2122_.53.1003c04: 既拔足已水從中出。清香濡美。四時不絶。來
T2122_.53.1003c05: 飮者。皆止飢渇除疾病。至元康八年。端坐從
T2122_.53.1003c06: 化。弟子依國法闍維之。焚燎累日而屍猶坐
T2122_.53.1003c07: 火中。永不灰燼。乃移還室内。後西域人竺
T2122_.53.1003c08: 定字安世。晋咸和中往其國。親自觀視見屍。
T2122_.53.1003c09: 儼然平坐。亡已三十餘年。定後至京。傳之道
T2122_.53.1003c10:
T2122_.53.1003c11: 晋竺法慧。本關中人。方直有戒行。入嵩高
T2122_.53.1003c12: 山事佛圖蜜爲師。晋康帝建元年。至襄陽止
T2122_.53.1003c13: 羊叔子寺。不受別請。毎乞食輒齎繩床自隨。
T2122_.53.1003c14: 於閑曠之路則施之而坐。時或遇雨以油帔
T2122_.53.1003c15: 自覆。雨止唯見繩床。不知慧所在。訊問未息。
T2122_.53.1003c16: 慧已在床。毎語弟子法昭曰。汝過去時折一
T2122_.53.1003c17: 雞脚。其殃尋至。俄而昭爲人所擲。脚遂永
T2122_.53.1003c18: 疾。後語弟子云。新野有一老翁當命過。吾
T2122_.53.1003c19: 欲度之。仍行於畦畔之間。果見一*翁將牛
T2122_.53.1003c20: 田。慧從乞牛。*翁不與。慧前自捉牛鼻。
T2122_.53.1003c21: *翁懼其異。遂以施之。慧牽牛*呪願七歩而
T2122_.53.1003c22: 反。以牛還*翁。*翁少日而亡。後征西庾移
T2122_.53.1003c23: 恭鎭襄陽。既素不奉法。聞慧有非常之迹甚
T2122_.53.1003c24: 嫉之。慧預告弟子曰。吾宿對尋至。誡勸眷屬
T2122_.53.1003c25: 令勤修福善。爾後二日果收而刑之。春秋
T2122_.53.1003c26: 五十八矣。臨死語衆人云。猶枉刑吾。吾死
T2122_.53.1003c27: 後三日天當暴雨。至期果洪霔。城門外深
T2122_.53.1003c28: 一丈。恭眷屬居民等並皆沒死右此二驗出
梁高僧
T2122_.53.1003c29: 宋慧遠沙門者。江陵長沙寺僧也。師慧印
T2122_.53.1004a01: 善禪法。號曰禪師。遠本印蒼頭名黄遷。年
T2122_.53.1004a02: 二十時印毎入定。輒見遷先世。乃是其師。故
T2122_.53.1004a03: 遂度爲弟子。常寄江陵市西楊道産家行般
T2122_.53.1004a04: 舟。勤苦歳餘。因爾遂頗有感變。或一日之
T2122_.53.1004a05: 中赴十餘處齋。雖復終日竟夜行道轉經。而
T2122_.53.1004a06: 家家悉見黄遷在焉。衆稍敬異之。以爲得道。
T2122_.53.1004a07: 孝建二年一旦自言死期。謂道産曰。明夕
T2122_.53.1004a08: 吾當於君家過世。至日道産設八關。然燈通
T2122_.53.1004a09: 夕。初夜中夜。遷猶豫衆行道。休然不異。四
T2122_.53.1004a10: 更之後。乃稱疲而臥。顏色稍變。有頃而盡。
T2122_.53.1004a11: 闔境爲設三七齋起塔。塔今猶存。死後久之。
T2122_.53.1004a12: 見形多寶寺。謂曇珣道人云。明年二月二
T2122_.53.1004a13: 十三日。當與諸天共相迎也。言已而去。曇
T2122_.53.1004a14: 珣即於長沙禪房設齋九十日。捨身布施。至
T2122_.53.1004a15: 其日苦氣。自知必終。大延道俗盛設法會。
T2122_.53.1004a16: 三更中呼問衆僧。有聞見不。衆曰。不覺異
T2122_.53.1004a17: 也。珣曰。空中有奏樂聲。靄煙香異。黄遷
T2122_.53.1004a18: 之契。今期至矣。衆僧始還堂就席。而珣已
T2122_.53.1004a19: 右此一驗
出冥祥記
T2122_.53.1004a20: 宋時有一人忘其姓名。與婦同寢。天曉婦
T2122_.53.1004a21: 起。後夫尋出外。婦還見其夫。猶在被
T2122_.53.1004a22: 中眠。須臾奴子外來。云郎求鏡。婦以奴詐。
T2122_.53.1004a23: 巧指床上以示奴。奴云。適從郎處來。於是
T2122_.53.1004a24: 馳白其夫。大愕便入。夫婦共視被中人。高
T2122_.53.1004a25: 枕安寢。正是其形。了無一異。慮是其魂神。不
T2122_.53.1004a26: 敢驚動。乃共以手徐徐撫床。遂冉冉入席。漸
T2122_.53.1004a27: 漸消滅。夫婦惋*悑如此。少時夫得疾。性理
T2122_.53.1004a28: 乖錯。於是終卒一驗出
續搜神
T2122_.53.1004a29: 宋時有諸生遠學。其父母然火夜作。兒至前
T2122_.53.1004b01: 歎息曰。今我但魂魄耳。非復生人。父母問
T2122_.53.1004b02: 之。兒曰。此月初病。以今日某時亡。今在
T2122_.53.1004b03: 耶任子成家。明日當殮。來迎父母。父母曰。
T2122_.53.1004b04: 去此千里。雖復願到那得及汝。兒曰。外有
T2122_.53.1004b05: 車乘。去自得至耳。父母從之上車。忽若睡頃。
T2122_.53.1004b06: 比鷄鳴已至其所。視其駕乘但魂車木馬。遂
T2122_.53.1004b07: 主人見臨兒哀。問其疾消息如言一驗出
搜神
T2122_.53.1004b08: 隋相州鄴下釋玄景。姓石氏。滄人。統解
T2122_.53.1004b09: 玄微純講大乘。後因臥疾三日。告侍人曰。
T2122_.53.1004b10: 玄景欲見彌勒佛。云何乃作夜摩天主。又云。
T2122_.53.1004b11: 賓客極多事須看視。有問其故。答云。凡夫識
T2122_.53.1004b12: 想何可檢校。向有天衆欲來邀迎耳。爾後異
T2122_.53.1004b13: 香充戸。衆共聞之。又曰。吾欲去矣。當願生
T2122_.53.1004b14: 世爲善知識。遂終於所住。即大業二年六月
T2122_.53.1004b15: 也。自生常立願云。沈骸水中。及歿後遵用
T2122_.53.1004b16: 前旨。葬于紫陌河深瀅之中。三日往觀。所
T2122_.53.1004b17: 沈之處。反成沙墳。極高峻而水分兩派。道
T2122_.53.1004b18: 俗異其雅瑞。傳迹于今右此一驗出
唐高僧*傳
T2122_.53.1004b19: 唐曹州離狐人裴則男。貞觀末年二十一死。
T2122_.53.1004b20: 經三日而穌。自云。初死被一人將至王所。王
T2122_.53.1004b21: 衣白非常鮮潔。王遣此人將牛耕地。此人
T2122_.53.1004b22: 訴云。兄弟幼小無人扶侍二親。王即憫之。
T2122_.53.1004b23: 乃遣使將向南。至第三重門。入見&T055114;湯及刀
T2122_.53.1004b24: 山劍樹。又見數千人頭皆被斬布列地上。此
T2122_.53.1004b25: 頭並口云大飢。當村有一老母。年向七十。其
T2122_.53.1004b26: 時猶未死。遂見在&T055114;湯前然火。觀望訖還至
T2122_.53.1004b27: 王前。見同村人張成。亦未死。有一人訴成
T2122_.53.1004b28: 云毀破某屋。王遣使檢之。報云。是實。成曰。
T2122_.53.1004b29: 成犁地不覺。犁破其塚。非故然也。王曰。汝
T2122_.53.1004c01: 雖非故。心終爲不謹耳。遂令人杖其腰
T2122_.53.1004c02: 七下。有頃王曰。汝更無事。放汝早還。王乃
T2122_.53.1004c03: 使人送去遣。北出踰牆及登牆望見其舍。遂
T2122_.53.1004c04: 聞哭聲。乃跳下牆。忽覺起坐。既穌之後。具
T2122_.53.1004c05: 爲郷曲言之。邑人視張成腰上有七下杖迹
T2122_.53.1004c06: 迹極青黒。問其毀墓。答云不虚。老母尋病。
T2122_.53.1004c07: 未幾而死右此一驗出
冥報拾遺
T2122_.53.1004c08: 琅耶王之弘。貞觀年中爲沁州和川縣令。
T2122_.53.1004c09: 有女適博陵崔軌。軌於和川會病而卒。卒經
T2122_.53.1004c10: 數十日。其家忽於夜中聞軌語聲。初時傾家
T2122_.53.1004c11: 驚恐。其後乃以爲常。聞語云。軌是女婿。雖
T2122_.53.1004c12: 不合於妻家立靈。然以苦無所依。但爲置立
T2122_.53.1004c13: 也。妻從其請。朝夕置食不許置肉。唯令下
T2122_.53.1004c14: 其素食。常勸禮佛不聽懈怠。又具説地獄
T2122_.53.1004c15: 中事云。人一生*常不免殺生及不孝。自餘
T2122_.53.1004c16: 之罪蓋亦小耳。又云。軌雖無罪。然大資福
T2122_.53.1004c17: 助爲軌數設齋供。并寫法華金剛般若觀音
T2122_.53.1004c18: 等經。各三兩部。兼舊功徳如獲濟。自茲以
T2122_.53.1004c19: 後即不復來。王家一依其言寫經設供。軌忽
T2122_.53.1004c20: 更來愧謝。因云。今即取別。擧家哭而送之。
T2122_.53.1004c21: 軌有遺腹之子。已年四五歳云。軌此子必有
T2122_.53.1004c22: 仕宦。願善養畜。自此已後不復更來右此一
驗見王
T2122_.53.1004c23: 之自
T2122_.53.1004c24: 法苑珠林卷第九十七
T2122_.53.1004c25:
T2122_.53.1004c26:
T2122_.53.1004c27:
T2122_.53.1004c28:
T2122_.53.1004c29:
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