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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.0695a01: 分明。奇香芬氣一月留宅
T2122_.53.0695a02: 莊子曰。人而不學。謂之現肉學而不行。命之
T2122_.53.0695a03: 曰撮嚢
T2122_.53.0695a04: 列女傳曰。河南樂羊子。常行得遺金還以與
T2122_.53.0695a05: 妻。妻曰。妾聞志士不飮盜泉。廉者不受
T2122_.53.0695a06: 來之食。況拾遺求利以汚其行乎。羊子慚棄
T2122_.53.0695a07: 金於野。遠尋師而學
T2122_.53.0695a08: 文子曰。上學以神聽之。中學以心聽之。下學
T2122_.53.0695a09: 以耳聽之
T2122_.53.0695a10: 孫卿子曰。不登高山不知天之高也。不聞先
T2122_.53.0695a11: 王之道言不知學問之大。君子之學入乎耳
T2122_.53.0695a12: 著乎心。布乎四支形乎動靜。小人學出乎口
T2122_.53.0695a13: 入乎耳之間四寸。耳曷足以美七尺之躯
T2122_.53.0695a14: 鹽鐵論曰。内無其質而外學其文。雖有賢師
T2122_.53.0695a15: 良友。若畫脂鏤氷。費日損功。故良師不能
T2122_.53.0695a16: 成施。澤香不能加嫫母
T2122_.53.0695a17: 説苑曰。晋平公問師曠曰。吾年七十欲學。恐
T2122_.53.0695a18: 已暮矣。對曰。暮何不秉燭乎。臣聞少而學
T2122_.53.0695a19: 者如日出之陽。壯而學者如日中之光。老而
T2122_.53.0695a20: 學者如*秉燭之明。*秉燭之明孰與昧行。平
T2122_.53.0695a21: 公曰。善哉。論衡曰。手中無錢而之市決貨。貨
T2122_.53.0695a22: 主必不與也。夫胸中無學。亦猶手中無錢也
T2122_.53.0695a23: 法苑珠林卷第五十四
T2122_.53.0695a24:
T2122_.53.0695a25:
T2122_.53.0695a26:
T2122_.53.0695a27:
T2122_.53.0695a28:
T2122_.53.0695a29:
T2122_.53.0695b01:
T2122_.53.0695b02:
T2122_.53.0695b03: 法苑珠林卷第五十五
T2122_.53.0695b04:  *西明寺沙門釋道*世撰 
T2122_.53.0695b05: 破邪篇第六十此有二部
T2122_.53.0695b06: 述意部第一
T2122_.53.0695b07: 蓋聞。三乘啓轍。諸子免火宅之災。八正開元。
T2122_.53.0695b08: 群生寤無爲之果。是故慈雲降潤不別
T2122_.53.0695b09: 蘭。慧日流輝寧分岸谷。且立教垂範盡妙窮
T2122_.53.0695b10: 微。發至生情難量叵測。雖周孔儒術莊老玄
T2122_.53.0695b11: 風。將欲方茲迥非倫擬。其有帝代賢士今古
T2122_.53.0695b12: 明君。咸共遵崇無乖敬仰。欲使玉礫異價
T2122_.53.0695b13: 涇渭分流。制六師而正八邪。反四倒而歸
T2122_.53.0695b14: 一味。折染俗之自然。興因果之正路。挫邪
T2122_.53.0695b15: 智之虚角。杜異見之妄言。求珠之寶心開。
T2122_.53.0695b16: 觀象之僞識正。自非徳均眞際體合無生。豈
T2122_.53.0695b17: 能契此玄門履之一實者也
T2122_.53.0695b18: 引證部第二
T2122_.53.0695b19: 如増一阿含經云。爾時有長者名阿那邠邸。
T2122_.53.0695b20: 其家大富不可稱計。爾時滿富城中有長者。
T2122_.53.0695b21: 名曰滿財。亦大富饒財。復是邠邸少小舊好
T2122_.53.0695b22: 共相敬愛。邠邸長者常有千萬寶貨。在滿富
T2122_.53.0695b23: 城中販賣。使滿財長者經紀。然滿財長者亦
T2122_.53.0695b24: 有數千萬寶。在舍衞城中販賣。使邠邸經紀。
T2122_.53.0695b25: 是時邠邸有女名須摩提。顏貌端正如桃華
T2122_.53.0695b26: 色。世之希有。爾時滿財見須摩提女端正。
T2122_.53.0695b27: 見已問邠邸曰。此是誰家女。邠邸報曰。是我
T2122_.53.0695b28: 所生滿財曰。我有小息未有匹偶。可適貧家
T2122_.53.0695b29: 不。時邠邸報曰。事不宜爾。滿財問曰。以何等
T2122_.53.0695c01: 故。邠邸報曰。種姓財貨足相詶匹。所事神祠
T2122_.53.0695c02: 與我不同。此女事佛。汝事外道。以是之故不
T2122_.53.0695c03: 赴來意。滿財報曰。我等所事自當別祀。此女
T2122_.53.0695c04: 所事別自供養。邠邸報曰。我女設當適汝家
T2122_.53.0695c05: 者。彼此各出財寶不可稱計。滿財問曰。汝今
T2122_.53.0695c06: 索幾許財寶。邠邸報曰。我今須六萬兩金。是
T2122_.53.0695c07: 時長者即與六萬兩金。邠邸以方便前却猶
T2122_.53.0695c08: 不能使止。語彼長者曰。設我嫁女當往問佛。
T2122_.53.0695c09: 若有教勅我當奉行。是時阿那邠邸即往至
T2122_.53.0695c10: 世尊所。白世尊曰。須摩提女爲滿富城中滿
T2122_.53.0695c11: 財長者所求。爲可與不。世尊告曰。若須摩提
T2122_.53.0695c12: 女適彼國者。多所饒益。度脱人民不可稱量。
T2122_.53.0695c13: 聞已禮退。還至家中。共辦飮食。與滿財長者。
T2122_.53.0695c14: 滿財問曰。我不用食。但嫁女與我不耶。邠邸
T2122_.53.0695c15: 報曰。欲爾者便可却後十五日使兒至此。作
T2122_.53.0695c16: 是語已便退而去。是時滿財長者辦具所須。
T2122_.53.0695c17: 寶羽之車。從八十由延内來。邠邸復莊嚴
T2122_.53.0695c18: 己女。乘寶羽之車。將女往迎中道相遇。滿
T2122_.53.0695c19: 財得女便將至。滿富城中人民之類。各作制
T2122_.53.0695c20: 限。若此城中有女出適他國者。當重刑罰。若
T2122_.53.0695c21: 他國取婦將入國者。亦重刑罪。爾時彼國有
T2122_.53.0695c22: 六千梵志。國人所奉。制限有言犯者當飯六
T2122_.53.0695c23: 千梵志。長者自知犯制即飯六千梵志。梵志
T2122_.53.0695c24: 所食純食猪肉及重釀之酒。又梵志所著衣
T2122_.53.0695c25: 服。或被白&T073554;。或被毳衣。以衣偏著右肩半
T2122_.53.0695c26: 身露現。即白時到入長者家。長者見來膝行
T2122_.53.0695c27: 前迎恭敬作禮。最大梵志擧手稱善。抱長者
T2122_.53.0695c28: 頸往詣座所。各隨坐訖。時長者語須摩提女
T2122_.53.0695c29: 曰。汝自莊嚴向我師禮。須摩提女報曰。止止
T2122_.53.0696a01: 大家。我不堪任向裸形人禮。長者報曰。此非
T2122_.53.0696a02: 裸形。但所著衣是其法服。須摩提女報曰。此
T2122_.53.0696a03: 無慚愧之人。皆共露形。有何法服之用。世尊
T2122_.53.0696a04: 所説。世人所貴有慚有愧。若無此二則尊卑
T2122_.53.0696a05: 無異。共猪犬無別。我實不堪向作禮拜。時須
T2122_.53.0696a06: 摩提夫語其婦曰。汝今可起向我師作禮。此
T2122_.53.0696a07: 諸人等皆是我所事天。婦報曰。且止。我不禮
T2122_.53.0696a08: 此無慚愧裸形人。令我向驢犬作禮。夫曰。勿
T2122_.53.0696a09: 作是言。自護汝口勿有所犯。此非驢非狗。但
T2122_.53.0696a10: 所著之衣正是法衣。是時須摩提女洟零悲
T2122_.53.0696a11: 泣顏色變異。並作是説。寧斷命根終不墮此
T2122_.53.0696a12: 邪見之中。時六千梵志各共高聲。何故使此
T2122_.53.0696a13: 婢罵詈乃爾。是諸梵志已食少多便去。是時
T2122_.53.0696a14: 滿財長者在高樓上煩寃愁惋。我今取此來。
T2122_.53.0696a15: 便爲破家辱我門戸。時有梵志。名曰修跋。得
T2122_.53.0696a16: 五神通往長者家。上高樓上。與長者相見。梵
T2122_.53.0696a17: 志問長者曰。何故愁憂。長者報曰。昨因爲兒
T2122_.53.0696a18: 娶婦。具説前縁。梵志報曰。此女所事之師。皆
T2122_.53.0696a19: 是梵行之人。今日現在甚奇甚特。長者問曰。
T2122_.53.0696a20: 汝爲外道異學。何故歎譽沙門釋子。有何神
T2122_.53.0696a21: 徳。有何神變。梵志報曰。欲聞神徳今粗説原。
T2122_.53.0696a22: 此女所事之師最小弟子。名曰均頭沙彌。飛
T2122_.53.0696a23: 來詣阿耨達泉洗垢之衣。阿耨大神天龍鬼
T2122_.53.0696a24: 神皆起前迎恭敬問訊。善來人師可就此坐。
T2122_.53.0696a25: 却後坐食。食竟盪鉢在金案上。跏趺正身次
T2122_.53.0696a26: 第入九次第定。是時天龍鬼神。與&T050460;洗衣擧
T2122_.53.0696a27: 著空中而曝使乾。時彼沙彌收攝衣已。便飛
T2122_.53.0696a28: 在空還歸所在。長者當知。最小弟子有此神
T2122_.53.0696a29: 力。況最大者。何況如來至眞正覺。而可及乎。
T2122_.53.0696b01: 是時長者語梵志曰。我等可得見此女所事
T2122_.53.0696b02: 師乎。梵志報曰。可還問此女。是時長者問須
T2122_.53.0696b03: 摩提女曰。吾今欲得見汝所事師。能使來不。
T2122_.53.0696b04: 女聞歡喜不能自勝。願時辦具飮食。明日如
T2122_.53.0696b05: 來當來至此。及比丘僧。長者報曰。汝今自請。
T2122_.53.0696b06: 吾不解法。是時長者女沐浴身體手執香火。
T2122_.53.0696b07: 上高樓上叉手向如來。而歎之曰
T2122_.53.0696b08:     諸變不可計 皆使立正道
T2122_.53.0696b09:     我今復値厄 唯願尊屈神
T2122_.53.0696b10:     爾時香如雲 懸在虚空中
T2122_.53.0696b11:     遍滿祇桓舍 住在如來前
T2122_.53.0696b12:     諸釋虚空中 歡喜而作禮
T2122_.53.0696b13:     又見香在前 須摩提所請
T2122_.53.0696b14:     雨諸種種華 而不可計量
T2122_.53.0696b15:     悉滿祇*桓林 如來笑放光
T2122_.53.0696b16: 爾時世尊告諸神足比丘大目連大迦葉阿那
T2122_.53.0696b17: 律乃至均頭沙彌等。汝等以神足先往至彼
T2122_.53.0696b18: 城中。諸比丘對曰。如是世尊。是時衆僧使人。
T2122_.53.0696b19: 名曰乾荼。明旦躬負大釜飛在空中。往至彼
T2122_.53.0696b20: 城。繞城三匝詣長者家。是時均頭沙彌化作
T2122_.53.0696b21: 五百華樹。色若干種皆悉敷茂。是時般特化
T2122_.53.0696b22: 作五百頭牛。衣毛皆青。在牛上坐往詣彼
T2122_.53.0696b23: 城。爾時羅雲復化作五百孔雀。色若干種。在
T2122_.53.0696b24: 上坐往詣彼城。是時迦匹那化作五百金翅
T2122_.53.0696b25: 鳥。極爲勇猛。在上坐往詣彼城。爾時優毘迦
T2122_.53.0696b26: 葉化作五百龍。皆有七頭在上坐往詣彼城。
T2122_.53.0696b27: 是時須菩提化作琉璃山。入中跏坐往詣彼
T2122_.53.0696b28: 城。爾時大迦旃延復化作五百鶴。色皆純白。
T2122_.53.0696b29: 往詣彼城。是時離越化作五百虎。在上坐往
T2122_.53.0696c01: 詣彼城。是時阿那律化作五百師子。極爲勇
T2122_.53.0696c02: 猛。在上坐往詣彼城。是時大迦葉化作五百
T2122_.53.0696c03: 匹馬。皆朱尾。金銀交飾。在上坐往詣彼城。
T2122_.53.0696c04: 是時目連化作五百白象。皆有六牙。七處平
T2122_.53.0696c05: 整。金銀交飾。在上坐往詣彼城。如是現神
T2122_.53.0696c06: 變。皆繞城三匝往長者家。是時世尊以知時
T2122_.53.0696c07: 到。在虚空中去地七仞。阿若拘隣在右。舍
T2122_.53.0696c08: 利弗在左。阿難在後而手執拂。千二百弟子
T2122_.53.0696c09: 前後圍繞。如來在中。及餘諸天帝釋諸王。皆
T2122_.53.0696c10: 現神變悉在空中。作唱伎樂數千萬種。雨
T2122_.53.0696c11: 衆天華散如來上。舍衞城内人民皆見如來
T2122_.53.0696c12: 在空去地七仞。皆懷歡喜不能自勝。是時滿
T2122_.53.0696c13: 財長者遙見如來相好。猶如金聚放大光明。
T2122_.53.0696c14: 以偈問須摩提女。須摩提女復以偈報之。天
T2122_.53.0696c15: 人梵志皆自歸命。是時六千梵志見如此神
T2122_.53.0696c16: 變。各相謂言。我等可離此國更適他土。猶如
T2122_.53.0696c17: 禽獸各奔所趣。是諸梵志聞如來響。各各馳
T2122_.53.0696c18: 走不得自寧。由如來有大威力故不自安。是
T2122_.53.0696c19: 時世尊捨神足入城。以足蹈門閾上。是
T2122_.53.0696c20: 時天地大動諸神散華。詣長者家就座而坐。
T2122_.53.0696c21: 世尊漸與長者及八萬四千人民。説戒施生
T2122_.53.0696c22: 天之論。訶欲不淨出家爲要。各於座上諸塵
T2122_.53.0696c23: 垢盡得法眼淨。皆自歸三寶受持五戒。此須
T2122_.53.0696c24: 摩提女及八萬四千人。皆由久遠迦葉佛所
T2122_.53.0696c25: 四事供養。一施。二愛敬。三利人。四等利。不
T2122_.53.0696c26: 墮貧家。當來之世亦當復値如此之尊使我
T2122_.53.0696c27: 莫轉女身得法眼淨。是時城中人民聞哀愍
T2122_.53.0696c28: 王女作此誓願。人皆隨喜此願。爾時哀愍王
T2122_.53.0696c29: 者。今須達長者是。爾時王女者今須摩提女
T2122_.53.0697a01: 是。爾時國土人民之類者今八萬四千人是。
T2122_.53.0697a02: 由彼誓願故今値我身聞法得道
T2122_.53.0697a03: 又智度論云。有梵志名長爪別經梵云
名勞豆
是閻浮
T2122_.53.0697a04: 提大論議師。言一切論可破。一切言可壞。一
T2122_.53.0697a05: 切執可轉。無有實法可信可恭敬者。舍利弗
T2122_.53.0697a06: 舅摩訶倶絺羅。與姉舍利論議不如。倶絺羅
T2122_.53.0697a07: 思惟念言。非姉力也。必懷智人寄言母口。未
T2122_.53.0697a08: 生乃爾。及生長大當如之何。思惟是已生憍
T2122_.53.0697a09: 慢心。爲廣論議故出家作梵志。入南天竺國
T2122_.53.0697a10: 始讀經書。諸人問言。汝志何求。長爪答言。十
T2122_.53.0697a11: 八種大經盡欲讀之。諸人語言。盡汝壽命猶
T2122_.53.0697a12: 不能知一。何況能盡。長爪自念。昔作憍慢爲
T2122_.53.0697a13: 姉所勝。今此諸人復見輕辱。爲是二事故自
T2122_.53.0697a14: 作誓言。我不剪爪要讀十八種經書盡。人見
T2122_.53.0697a15: 爪長因號長爪梵志。是人以種種經書。譏刺
T2122_.53.0697a16: 是非破他論議。譬如大力狂象唐突蹴&T050460;
T2122_.53.0697a17: 能制者。如是長爪梵志摧伏諸論師已。還至
T2122_.53.0697a18: 摩伽陀國王舍城那羅陀聚落至本生處。問
T2122_.53.0697a19: 人言。我姉生子今在何處。有人語言。汝姉子
T2122_.53.0697a20: 者。適生八歳讀一切經書盡。至年十六論議
T2122_.53.0697a21: 勝一切人。有釋種道人姓瞿曇。與作弟子。長
T2122_.53.0697a22: 爪聞之即起憍慢。生不信心而作是言。如我
T2122_.53.0697a23: 姉子聰明如是。彼以何術誘誑剃頭作弟子。
T2122_.53.0697a24: 作是語已直向佛所
T2122_.53.0697a25: 爾時舍利弗。初受戒半月佛邊侍立。以扇扇
T2122_.53.0697a26: 佛。長爪見佛問訊訖一面坐作是念。一切論
T2122_.53.0697a27: 可破。一切語可壞。一切執可轉。是中何者是
T2122_.53.0697a28: 諸法實相。何者是第一義。譬如大海欲盡其
T2122_.53.0697a29: 底。求之既久不得一法。彼以何論議而得。我
T2122_.53.0697b01: 姉子。作是思惟已而語佛言。瞿曇。我一切法
T2122_.53.0697b02: 不受
T2122_.53.0697b03: 佛問長爪。汝一切法不受。是見受不。佛所
T2122_.53.0697b04: 質義汝已領之。邪見毒熾令出是毒氣言一
T2122_.53.0697b05: 切法不受。是見汝受不。爾時長爪如好馬見
T2122_.53.0697b06: 鞭顧影覺畏。便著正道。長爪梵志既得佛語。
T2122_.53.0697b07: 鞭影入心。即棄貢高慚愧低頭。如是思惟。佛
T2122_.53.0697b08: 置我兩處負門中。若我説是見我受。是負處
T2122_.53.0697b09: 門麁故衆人所共知。云何自言一切法不受。
T2122_.53.0697b10: 今受是見。此現前妄語。是麁負處門多人所
T2122_.53.0697b11: 知。第二負處門細。我欲受之。以少人知故。作
T2122_.53.0697b12: 是念已答佛言。瞿曇。一切法不受。是見亦不
T2122_.53.0697b13: 受。佛語梵志。汝不受一切法。是見亦不受。則
T2122_.53.0697b14: 無所破。與衆人無異。何用自高而生憍慢如
T2122_.53.0697b15: 是。長爪不能答佛。自知己墮負處。即於佛智
T2122_.53.0697b16: 起恭敬信。心自思惟。我墮負處。世尊不彰。不
T2122_.53.0697b17: 言是非。不以爲意。佛心柔軟第一清淨。得大
T2122_.53.0697b18: 甚深最可恭敬。無過佛者。佛爲説法斷其邪
T2122_.53.0697b19: 見。即於坐處遠塵離垢得法眼淨。是時舍利
T2122_.53.0697b20: 弗。聞是語時得阿羅漢。是長爪梵志出家作
T2122_.53.0697b21: 沙門得阿羅漢
T2122_.53.0697b22: 又佛説乳光佛經云。時佛世尊適小中風當
T2122_.53.0697b23: 須牛乳。爾時維耶離國有梵志名摩耶利。爲
T2122_.53.0697b24: 五萬弟子作師。復爲國王大臣人民所敬。遇
T2122_.53.0697b25: 豪富貪嫉不信佛法但好異道。於是佛告阿
T2122_.53.0697b26: 難。持如來名往到梵志摩耶利家。從其求索
T2122_.53.0697b27: 牛乳湩來。阿難受教。著衣持鉢到其門下。梵
T2122_.53.0697b28: 志摩耶利。適與五百上足弟子。欲行入宮與
T2122_.53.0697b29: 王相見。時即出舍値遇阿難。因問言。汝朝來
T2122_.53.0697c01: 早欲何所求。阿難答曰。佛世尊身小不安隱。
T2122_.53.0697c02: 使我索乳。梵志默然不報。自思惟念。我若不
T2122_.53.0697c03: 持牛乳與謂我慳惜。適持乳與。諸餘梵志便
T2122_.53.0697c04: 復謂我事瞿曇道。進退惟宜。雖爾當指授與
T2122_.53.0697c05: 惡牛令自&T021355;取當使牴殺。折辱其道。便見
T2122_.53.0697c06: 捐棄。我還爲人所敬。若不得乳明我不惜。謀
T2122_.53.0697c07: 議是已即告阿難。牛朝已放在彼塹中。汝自
T2122_.53.0697c08: 住*&T021355;。摩耶勅兒。汝將阿難示此牛處。愼莫
T2122_.53.0697c09: 爲捉。時五百弟子聞師説是。悉大歡喜
T2122_.53.0697c10: 爾時維摩詰來欲至佛所。道經梵志門前因
T2122_.53.0697c11: 見阿難。即謂晨朝持鉢住此欲何求索。阿難
T2122_.53.0697c12: 答曰。如來身小有風。當須牛乳。故使我來。
T2122_.53.0697c13: 維摩詰即告阿難。莫作是語。如來正覺身如
T2122_.53.0697c14: 金剛。衆惡已斷但有諸善。當有何病。默然行
T2122_.53.0697c15: 矣。勿得外道誹謗如來。無使天龍神等得聞
T2122_.53.0697c16: 是聲。十方菩薩阿羅漢得聞此言轉輪聖王
T2122_.53.0697c17: 尚得自在。何況如來。阿難勿爲羞慚索乳疾
T2122_.53.0697c18: 行。愼莫多言。阿難聞此。大自慚懼。聞空中有
T2122_.53.0697c19: 聲言。阿難如長者所言。但爲如來於五濁世
T2122_.53.0697c20: 示現度脱一切三毒之行故。時往取乳。向者
T2122_.53.0697c21: 維摩詰雖有是語。莫得羞慚。於是五百梵志
T2122_.53.0697c22: 聞空中聲。即無狐疑。皆大踊躍。悉發無上正
T2122_.53.0697c23: 眞道意
T2122_.53.0697c24: 爾時摩耶利内外眷屬。及聚邑中合數千人。
T2122_.53.0697c25: 皆隨阿難往觀牛。阿難即住牛傍自念言。今
T2122_.53.0697c26: 我所事師法。不得自手*&T021355;乳。語適竟。第二
T2122_.53.0697c27: 忉利天帝便從天來。化作年少梵志。被服因
T2122_.53.0697c28: 住牛傍。阿難見之心用歡喜。謂言。年少梵志
T2122_.53.0697c29: 請取乳湩。即答阿難。我非梵志是天帝釋。我
T2122_.53.0698a01: 聞如來欲得牛乳。故來到此。阿難言。天帝位
T2122_.53.0698a02: 尊。何能近此腥穢之牛。帝釋答曰。雖我之豪
T2122_.53.0698a03: 何如如來尊尚不厭倦建立功徳。何況小天。
T2122_.53.0698a04: 阿難報釋。爲我取乳唯願用時。釋應曰諾。尋
T2122_.53.0698a05: 即持器前至牛所。時牛靜住不敢復動。其來
T2122_.53.0698a06: 觀者皆驚怪之。爾時帝釋而説偈言
T2122_.53.0698a07:     今佛示微恙 汝與我乳湩
T2122_.53.0698a08:     今佛服之差 得福無有量
T2122_.53.0698a09:     佛尊天人師 常慈心憂念
T2122_.53.0698a10:     蜎飛蠕動類 皆欲令度脱
T2122_.53.0698a11: 爾時犢母。即爲天帝釋説偈言
T2122_.53.0698a12:     此手捫摸我 何一快乃爾
T2122_.53.0698a13:     取我兩乳湩 置於後餘者
T2122_.53.0698a14:     當持遺我子 朝來未得飮
T2122_.53.0698a15:     雖知有福多 作意當平等
T2122_.53.0698a16: 於是犢子便爲母説偈言
T2122_.53.0698a17:     我從無數劫 今得聞佛聲
T2122_.53.0698a18:     即言持我分 盡用奉上佛
T2122_.53.0698a19:     世尊一切師 甚難得再
T2122_.53.0698a20:     我食草飮水 可自足今日
T2122_.53.0698a21:     我作人已來 飮乳甚大久
T2122_.53.0698a22:     及在六畜中 亦爾不可數
T2122_.53.0698a23:     世間愚癡者 亦甚大衆多
T2122_.53.0698a24:     不知佛布施 後因悔無益
T2122_.53.0698a25:     我乃前世時 慳貪坐牴突
T2122_.53.0698a26:     復隨惡知友 不信佛經戒
T2122_.53.0698a27:     使我作牛馬 至于十六劫
T2122_.53.0698a28:     今乃知有佛 如病得醫藥
T2122_.53.0698a29:     持我所飮乳 盡與滿鉢去
T2122_.53.0698b01:     令我得智慧 得道願如佛
T2122_.53.0698b02: 時天帝釋即取乳滿鉢。阿難得乳意甚歡喜。
T2122_.53.0698b03: 於是梵志從邑中來者。聞此牛子母所説皆
T2122_.53.0698b04: 共驚怪。此牛弊惡人不得近。今日何故柔善
T2122_.53.0698b05: 乃爾。想是阿難所感發耳。瞿曇弟子尚猶如
T2122_.53.0698b06: 此。何況佛徳威神變化。而我等不信其教。時
T2122_.53.0698b07: 梵志男女合萬餘人。皆悉踊躍。遠塵離垢逮
T2122_.53.0698b08: 得法眼。阿難持乳還至佛所。具白所由。佛告
T2122_.53.0698b09: 阿難。實如牛子母所説。此牛子母。乃昔宿命
T2122_.53.0698b10: 時曾爲長者。大富饒財。復慳不施。不信佛戒。
T2122_.53.0698b11: 不知生死。常喜出財。外人從擧。日月適至。喜
T2122_.53.0698b12: 多責息。無有道理。既償錢畢。復謗牴人。言
T2122_.53.0698b13: 其未畢。但坐是故墮畜生中十六劫。今聞我
T2122_.53.0698b14: 名歡喜者何。畜生之罪亦當畢。是此牛子母
T2122_.53.0698b15: 却後命盡。七返生兜術天及梵天上。七*返
T2122_.53.0698b16: 生世間。當爲豪富家不生惡道。所在常當通
T2122_.53.0698b17: 識宿命。當供養諸佛燒香持經。牛母從是因
T2122_.53.0698b18: 縁。最後當値見彌勒佛作沙門。精進不久得
T2122_.53.0698b19: 羅漢道。犢牛亦當如是上下二十劫竟當得
T2122_.53.0698b20: 作佛。號曰乳光。牛母之子倶得度脱。會中五
T2122_.53.0698b21: 百長者子悉發無上道意。三千八百梵志應
T2122_.53.0698b22: 時得須陀洹道
T2122_.53.0698b23: 又佛説心明經云。佛游王舍城靈鳥山。與五
T2122_.53.0698b24: 百比丘四部衆倶。往之一縣而行分衞。諸天
T2122_.53.0698b25: 龍神追於上侍。到梵志館門外而住。佛放大
T2122_.53.0698b26: 光普照十方。時梵志婦執爨炊飯。見光照身
T2122_.53.0698b27: 身得安隱。解懌無量。還顧見佛端政姝好。倍
T2122_.53.0698b28: 加踴躍。重自惟忖。今得覩佛及衆弟子。誠副
T2122_.53.0698b29: 宿願。欲以食饌奉進正覺。隱察愚夫不信道
T2122_.53.0698c01: 徳志存邪疑。見妄所施必興結恨。不得由已
T2122_.53.0698c02: 當如之何。便即盛飯取汁一杓。以用上佛。
T2122_.53.0698c03: 佛以威神鉢中自然有百味食。佛時達嚫。口
T2122_.53.0698c04: 歎頌曰
T2122_.53.0698c05:     假以馬百匹 金銀校鞍勒
T2122_.53.0698c06:     持用惠施人 不如*杓飯汁
T2122_.53.0698c07:     設以七寶車 載滿諸珍
T2122_.53.0698c08:     杓飯汁施佛 其福過於彼
T2122_.53.0698c09:     若施白象百 明珠瓔珞飾
T2122_.53.0698c10:     供佛一*杓汁 其福超彼上
T2122_.53.0698c11:     如轉輪聖王 普賢玉女后
T2122_.53.0698c12:     端正無有比 七寶瓔珞身
T2122_.53.0698c13:     如是之妙類 其數各有百
T2122_.53.0698c14:     悉以配施人 不如一*杓汁
T2122_.53.0698c15: 於是梵志靜住而聽聞佛所歎。心懷疑惑。前
T2122_.53.0698c16: 問佛言。一*杓飯汁何所直耶。而乃稱讃若干
T2122_.53.0698c17: 寶施。而云不如一*杓汁施。斯之飯汁不直一
T2122_.53.0698c18: 錢。然乃咨嗟若干億倍。孰當信哉。於是世尊
T2122_.53.0698c19: 尋即顯露廣長之舌。以覆其面上至梵天。告
T2122_.53.0698c20: 梵志曰。吾從無數億百千劫。常行至誠乃獲
T2122_.53.0698c21: 斯舌。寧以妄語能致之乎。吾欲問卿。至誠答
T2122_.53.0698c22: 之。曾叵往返舍衞羅閲。中路有樹。名尼拘
T2122_.53.0698c23: 類。蔭覆人衆五百乘車乎。對曰。唯然有之。曾
T2122_.53.0698c24: 所見也。世尊又問。其子大小。答曰。形如芥
T2122_.53.0698c25: 子。佛告梵志。卿眞兩舌。實如芥子。樹何大乎。
T2122_.53.0698c26: 對曰。審爾不敢欺也。佛又告。種如芥子生
T2122_.53.0698c27: 樹廣大。地之生植。適無所置。所覆彌廣。何況
T2122_.53.0698c28: 如來無上正覺無量福會普勝者哉。大慈弘
T2122_.53.0698c29: 哀無所不濟。以饌供獻功祚難計。梵志默然
T2122_.53.0699a01: 無以加報。佛告阿難。斯婦壽終當轉女像得
T2122_.53.0699a02: 爲男子生于天上。下生爲人解深妙法。却十
T2122_.53.0699a03: 三劫當得作佛。名曰心明如來。梵志意伏五
T2122_.53.0699a04: 體投地。剋心自責歸命於佛。加恩矜攝令得
T2122_.53.0699a05: 出家。佛即納受以爲沙門。佛講四諦漏盡意
T2122_.53.0699a06: 解。又涅槃經云。爾時十仙外道欲共佛捔試
T2122_.53.0699a07: 神力。阿闍世王報外道云。汝等今者欲以手
T2122_.53.0699a08: 爮須彌山。欲以口齒齰齧金剛。諸大士。
T2122_.53.0699a09: 譬如愚人見師子王飢時睡眠而欲寤之。如
T2122_.53.0699a10: 人以指置毒蛇口。如欲以手觸灰覆火。汝等
T2122_.53.0699a11: 今者亦復如是。善男子。譬如野狐作師子吼。
T2122_.53.0699a12: 猶如蚊子共金翅鳥捔行遲疾。如度海
T2122_.53.0699a13: 欲盡其底。汝等今者亦復如是。汝等今者興
T2122_.53.0699a14: 建是意。猶如飛蛾投於火聚。汝隨我語不復
T2122_.53.0699a15: 更説
T2122_.53.0699a16: 又大莊嚴論。時憍尸迦向外道説偈言
T2122_.53.0699a17:     外道所爲作 虚妄不眞實
T2122_.53.0699a18:     猶如小兒戲 聚土作城郭
T2122_.53.0699a19:     醉象踐蹈之 散壞無遺餘
T2122_.53.0699a20:     佛破諸外論 其事亦如是
T2122_.53.0699a21: 又百喩經云。昔有愚人煮黒石蜜。有一富人
T2122_.53.0699a22: 來至其家。時此愚人取石蜜漿爲富人煮。即
T2122_.53.0699a23: 於火上以扇扇之。望得使冷。傍人語言。下
T2122_.53.0699a24: 不止火。扇扇不已。云何得冷。爾時人衆悉皆
T2122_.53.0699a25: 嗤笑。其猶外道不滅煩惱熾然之火。少作苦
T2122_.53.0699a26: 行臥棘刺上。洮糠飮汁斷穀自餓。五熱炙身
T2122_.53.0699a27: 而望清涼寂靜之道。終無是處。徒爲智者之
T2122_.53.0699a28: 所怪哂。受苦現在殃流來劫
T2122_.53.0699a29: 又百喩經云。昔有愚人。其婦端正情甚愛重。
T2122_.53.0699b01: 婦無眞信。後於中間共他交往。邪婬心盛。欲
T2122_.53.0699b02: 逐傍夫。捨離己婿。於是密語一老母言。我去
T2122_.53.0699b03: 之後。汝可齎一死婦女尸安著屋中語我夫
T2122_.53.0699b04: 言。云我已死。老母於後伺其夫主不在之時。
T2122_.53.0699b05: 以一死尸置其家中。及其夫還老母語言。汝
T2122_.53.0699b06: 婦已死。夫即往視信是己婦。哀哭懊惱。大𧂐
T2122_.53.0699b07: 薪油燒取其骨。以嚢盛之晝夜懷挾。婦於後
T2122_.53.0699b08: 時心厭傍夫。便還歸家語其夫言。我是汝妻。
T2122_.53.0699b09: 夫答之言。我婦久死。汝是阿誰。妄言我婦。乃
T2122_.53.0699b10: 至二三。猶故不信如彼外道聞他邪説。心生
T2122_.53.0699b11: 惑著。謂爲眞實。永不可改。雖聞正教不信受
T2122_.53.0699b12:
T2122_.53.0699b13: 又百喩經云。昔有二賈客共行商賈。一賣眞
T2122_.53.0699b14: 金。其第二者賣兜羅綿。有他買眞金者。燒
T2122_.53.0699b15: 而試之。第二*賈客即便偸他被燒之金裹
T2122_.53.0699b16: 兜羅綿。時金熱故燒綿都盡。情事既露。二事
T2122_.53.0699b17: 倶失。如彼外道偸取佛法著己法中。妄稱已
T2122_.53.0699b18: 有非是佛法。由是之故。燒滅外典不行於世。
T2122_.53.0699b19: 如彼偸金事情見亦復如是
T2122_.53.0699b20: 又百喩經云。過去之世有一山羌。偸王庫物
T2122_.53.0699b21: 而遠逃走。爾時國王遣人四出。推尋捕得將
T2122_.53.0699b22: 至王邊。王即責其所得衣處。山羌答言。我衣
T2122_.53.0699b23: 乃是祖父之物。王遣著衣。實非山羌本所有
T2122_.53.0699b24: 故。不知著之。應在手之者著於脚上。應在腰
T2122_.53.0699b25: 者反著頭上。王見賊已。集諸臣等共詳此事。
T2122_.53.0699b26: 而語之言。若是汝之祖父已來所有衣者。應
T2122_.53.0699b27: 當解著云何顛倒。用上爲下。以下爲上。以不
T2122_.53.0699b28: 解故。定知汝衣必是偸得非汝舊物。借以爲
T2122_.53.0699b29: 譬。王者如佛。寶藏如法。愚癡羌者猶如外道。
T2122_.53.0699c01: 竊偸佛語著己法中以爲自有。然不解故布
T2122_.53.0699c02: 置佛法。迷亂上下不知法相。如彼山羌得王
T2122_.53.0699c03: 寶衣不識次第顛倒而著。亦復如是
T2122_.53.0699c04: 又百喩經云。昔有一人。形容端正智慧具足。
T2122_.53.0699c05: 復多錢財。擧世人間無不稱歎。時有愚人見
T2122_.53.0699c06: 其如此。便言我兄。見後還責言非我兄。傍
T2122_.53.0699c07: 人語言。汝是愚人。云何須財認他爲兄。及其
T2122_.53.0699c08: 還*責復言非兄。愚人答言。我以欲得彼之
T2122_.53.0699c09: 財物故認爲兄。實非是兄。人聞此語無不笑
T2122_.53.0699c10: 之。猶彼外道聞佛善語。饕竊而用以爲己有。
T2122_.53.0699c11: 乃至傍人教使修行不肯修行。而作是言。爲
T2122_.53.0699c12: 利養故偸取佛説化導衆生。而無實事。云何
T2122_.53.0699c13: 修行。猶向愚人爲得財故。言是我兄。及
T2122_.53.0699c14: *責時復言非兄。此亦如是
T2122_.53.0699c15: 頌曰
T2122_.53.0699c16:     正邪乖明昧 善惡異相征
T2122_.53.0699c17:     大慈降梵志 乘空各變
T2122_.53.0699c18:     六千倶捨執 七衆各休
T2122_.53.0699c19:     邪徒虚抗志 鍱腹浪求名
T2122_.53.0699c20:     身子多才智 陵化照機庭
T2122_.53.0699c21:     四辯無不可 六通奮英情
T2122_.53.0699c22:     乘權摧異見 伏邪同幽
T2122_.53.0699c23:     自知螢光劣 徒諍太陽精
T2122_.53.0699c24: 感應縁略引
六驗
T2122_.53.0699c25:   辯聖眞僞一邪正相翻
T2122_.53.0699c26: 妄傳邪教三妖惑亂衆
T2122_.53.0699c27: 道教敬佛五捨邪歸正
T2122_.53.0699c28: 辯聖眞僞第一
T2122_.53.0699c29: 夫邪正交侵禍福繁雜。自非極聖焉能開誘
T2122_.53.0700a01: 是以九十五種宗上界之天尊。二十五諦計
T2122_.53.0700a02: 衆生之冥本。皆陳正法咸稱大濟。又有魯邦
T2122_.53.0700a03: 孔氏。道禮樂於九州。楚國李聃。開虚玄於
T2122_.53.0700a04: 五岳。各臣吏於機務。並衢分於限域。辯御乖
T2122_.53.0700a05: 張理路沈溺。致令惑網覆心莫知投趣。未若
T2122_.53.0700a06: 皇覺無私道濟群有幽顯歸心凡聖稽首。譬
T2122_.53.0700a07: 天無二日國無兩君。故天上天下倶唱獨尊。
T2122_.53.0700a08: 三千大千咸等正覺。爲四生之導首。作六
T2122_.53.0700a09: 趣之舟航者也
T2122_.53.0700a10: 史録。太宰嚭問孔子曰。夫子聖人與。對
T2122_.53.0700a11: 曰。博識強記非聖人也。又問。三王聖人*與。
T2122_.53.0700a12: 對曰。三王善用智勇。聖非丘所知。又問。五帝
T2122_.53.0700a13: 聖人*與。對曰。五帝善用仁義。聖非丘所知。
T2122_.53.0700a14: 又問。三皇聖人*與。對曰。三皇善用時政。聖
T2122_.53.0700a15: 非丘所知。太宰大駭曰。然則孰爲聖人乎。夫
T2122_.53.0700a16: 子動容而答曰。丘聞西方有聖者焉。不治而
T2122_.53.0700a17: 不亂。不言而自信。不化而自行。蕩蕩乎人無
T2122_.53.0700a18: 能名焉。據斯以言。孔子深知佛爲大聖也。時
T2122_.53.0700a19: 縁未昇故默而識之。有機故擧。然未得昌言
T2122_.53.0700a20: 致矣。又後漢時。通人傅毅開顯佛化。
T2122_.53.0700a21: 造法本内傳云。漢明帝永平三年。上夢神人。
T2122_.53.0700a22: 金身丈六項有日光。寤已問諸臣等。*傅毅
T2122_.53.0700a23: 對詔。有佛出於天竺。乃遣使往求。備獲經像
T2122_.53.0700a24: 及僧二人。帝乃爲立佛寺畫壁。千乘萬騎繞
T2122_.53.0700a25: 塔三匝。又於南宮清涼臺及高陽門上顯節
T2122_.53.0700a26: 陵所圖佛立像。并四十二章經緘於蘭臺石
T2122_.53.0700a27: 室。廣如前敬三寶篇述。傳云。時有沙門迦攝
T2122_.53.0700a28: 騰竺法蘭。位行難測志存開化。蔡愔使達
T2122_.53.0700a29: 請*騰東行。不守區域隨至雒陽。曉喩物情崇
T2122_.53.0700b01: 明信本。帝問*騰曰。法王出世何以化不及此。
T2122_.53.0700b02: 答曰。迦毘羅衞者。三千大千世界百億日月
T2122_.53.0700b03: 之中心也。三世諸佛皆在彼生。乃至天龍鬼
T2122_.53.0700b04: 神有願行者皆生於彼。受佛正化咸得寤道。
T2122_.53.0700b05: 餘處衆生無縁感佛佛不往也。佛雖不往光
T2122_.53.0700b06: 明及處。或五百年。或一千年。或一千年外。皆
T2122_.53.0700b07: 有聖人傳佛聲教而化導之
T2122_.53.0700b08: 傳云。漢永平十四年正月一日。五岳諸山道
T2122_.53.0700b09: 士朝正之次。自相命曰。天子棄我道法遠求
T2122_.53.0700b10: 胡教。今因朝集可以表抗之。其表略曰。五岳
T2122_.53.0700b11: 十八山觀太上三洞弟子褚善信等六百九十
T2122_.53.0700b12: 人。至於方術無所不能。願與西僧比較得
T2122_.53.0700b13: 辨眞僞。若比對不如任聽重決。如其有勝乞
T2122_.53.0700b14: 除虚妄。勅遣尚書令宋庠引入長樂宮。以今
T2122_.53.0700b15: 月十五日可集白馬寺。道士等便置三壇。壇
T2122_.53.0700b16: 別開二十四門。五岳道士各齎道經置於三
T2122_.53.0700b17: 壇。帝御行殿在寺南門。佛舍利經像置於道
T2122_.53.0700b18: 西。十五日齋訖。道士等以柴荻和沈檀香爲
T2122_.53.0700b19: 炬。繞經泣涙。啓白天尊乞驗。縱火焚經。經從
T2122_.53.0700b20: 火化悉成煨燼。五岳道士。相顧失色。大生
T2122_.53.0700b21: 悑懼。南岳道士費叔才自憾而死。太傅張
T2122_.53.0700b22: 衍語褚信曰。卿等所試無驗。即是虚妄。宜就
T2122_.53.0700b23: 西來眞法。褚信曰。茅成子云。大上者靈寶
T2122_.53.0700b24: 天尊是也。造化之作。謂之太素。斯豈妄乎。衍
T2122_.53.0700b25: 曰。太素有貴徳之名。無言教之稱。今子説
T2122_.53.0700b26: 有言教。即爲妄也。信聞默然不對。時佛舍利
T2122_.53.0700b27: 光明五色。直上空中旋環如蓋。遍覆大衆映
T2122_.53.0700b28: 蔽日光。摩騰法師踊身高飛。坐臥空中廣現
T2122_.53.0700b29: 神變。于時天雨寶華在佛僧上。又聞天樂感
T2122_.53.0700c01: 動人情。大衆咸悦歎未曾有。皆繞法蘭。聽説
T2122_.53.0700c02: 法要并吐梵音讃佛功徳。初立佛寺同梵福
T2122_.53.0700c03: 量。司空陽城俟劉峻。與諸官人仕庶等千
T2122_.53.0700c04: 有餘人出家。四岳諸道士呂慧通等六百二
T2122_.53.0700c05: 十人出家。陰夫人王婕妤等。與諸宮人婦女
T2122_.53.0700c06: 二百三十人出家。便立十寺。七所城外安僧。
T2122_.53.0700c07: 三所城内安尼。自斯已後廣遍天下。傳有五
T2122_.53.0700c08: 卷。略不備載。有人疑此傳近出。本無捔力
T2122_.53.0700c09: 之事。案呉書明費叔才有感死。故傳爲實録
T2122_.53.0700c10: 不虚矣
T2122_.53.0700c11: 呉書云。孫權赤烏四年有康居國沙門名僧
T2122_.53.0700c12: 會姓康。來到呉國。遂感舍利。五色光曜天
T2122_.53.0700c13: 地。鎚之逾堅。燒之不然。光明出火作大蓮
T2122_.53.0700c14: 華照曜宮殿。臣主驚嗟歎希有瑞。爲立塔寺
T2122_.53.0700c15: 度人出家。又以教法初興名爲建初寺。勅下
T2122_.53.0700c16: 問尚書令闞澤曰。漢明已來凡有幾年。佛教
T2122_.53.0700c17: 入漢既久。何縁始至江東。澤曰。自漢明永平
T2122_.53.0700c18: 十年佛法初來。至今赤烏四年。則一百七十
T2122_.53.0700c19: 年矣。初永平十四年。五岳道士與摩騰捔力
T2122_.53.0700c20: 之時。道士不如。南岳道士褚善信費叔才等。
T2122_.53.0700c21: 在會自*憾而死。門徒弟子歸葬南岳不預出
T2122_.53.0700c22: 家。無人流布。後遭漢政凌遲兵戎不息。經今
T2122_.53.0700c23: 多載始得興行
T2122_.53.0700c24: 又曰。孔丘李老得與佛比對不。澤曰。臣聞魯
T2122_.53.0700c25: 孔君者英才誕秀聖徳不群。世號素王。著述
T2122_.53.0700c26: 經典。訓奬周道。教化來葉。師儒之風。澤潤今
T2122_.53.0700c27: 古。亦有逸民如許成子原陽子莊子老子等。
T2122_.53.0700c28: 百家子書皆修身自翫。放暢山谷縱汰其心。
T2122_.53.0700c29: 學歸澹泊。事乖人倫長幼之節。亦非安俗化
T2122_.53.0701a01: 民之風。至漢景帝以黄子老子義體尤深。改
T2122_.53.0701a02: 子爲經。始立道學。勅令朝野悉諷誦之。若以
T2122_.53.0701a03: 孔老二教。比方佛法。遠則遠矣。所以然者。
T2122_.53.0701a04: 孔老二教法天制用。不敢違天。諸佛設教。天
T2122_.53.0701a05: 法奉行。不敢違佛。以此言之。實非比對今見章
T2122_.53.0701a06: 俗祭神安設酒
脯棋琴之事
呉主大悦。以澤爲太子太傅
T2122_.53.0701a07: 宋文帝。高祖第三子也。聰睿英博雅稱令達。
T2122_.53.0701a08: 在位三十年。嘗以暇日從容而顧問侍中何
T2122_.53.0701a09: 尚之吏部羊玄保曰。朕少來讀經不多。比復
T2122_.53.0701a10: 無暇。三世因果未辯措懷。而復不敢立異者。
T2122_.53.0701a11: 正以卿輩時秀率所敬信也。范泰謝靈運常
T2122_.53.0701a12: 言。六經典文本在濟俗爲政。必求性靈眞
T2122_.53.0701a13: 奧。豈得不以佛理爲指南耶。帝曰。釋門有卿。
T2122_.53.0701a14: 亦猶孔門之有季路。所謂惡言不入於耳也。
T2122_.53.0701a15: 自是文帝致意佛經卷不釋手
T2122_.53.0701a16: 邪正相翻第二
T2122_.53.0701a17: 邪惑問曰。蓋聞釋迦生於天竺。修多出自西
T2122_.53.0701a18: 蕃。名號無傳於周孔。功徳靡稱於典謨。寔遠
T2122_.53.0701a19: 夷所尊敬。非中夏之師儒。廣致精舍甲第當
T2122_.53.0701a20: 衢。虚費金帛福利焉在。未若銷像而絶鐫鑄。
T2122_.53.0701a21: 泉可以無損。毀經以禁繕寫。廢僧以從編
T2122_.53.0701a22: 戸。竊謂益國利人興家多福也
T2122_.53.0701a23: 方外對曰。察斯濫濁非忠孝之道也。夫忠臣
T2122_.53.0701a24: 奉國。願受福之無疆。孝子安親。務防災於未
T2122_.53.0701a25: 兆。聞多福之因縁。求之如不及。覩速禍之萌
T2122_.53.0701a26: 抵。避之若探湯。國重天地之祈。祈於福也。家
T2122_.53.0701a27: 避陰陽之忌。忌於禍也。福疑從取禍疑從去。
T2122_.53.0701a28: 人之情也。忠之道焉。子乃去人之所謂福。取
T2122_.53.0701a29: 人之所謂禍。豈是忠臣益國之計。非孝子安
T2122_.53.0701b01: 親之方也。若夫廢宗廟之粢盛。加子孫之魚
T2122_.53.0701b02: 肉。毀蒸甞之&MT01944;冕。充僕妾之衣服。苟求惠
T2122_.53.0701b03: 下之恩。不崇安上之福。恨養親之費饍。思
T2122_.53.0701b04: 廢養之潤屋。如此可謂忠孝之道乎
T2122_.53.0701b05: 夫三達之智。百神無以類其通。十力之尊。
T2122_.53.0701b06: 千聖莫足儔其大。萬惑盡矣。萬徳備矣。梵天
T2122_.53.0701b07: 仰焉。帝釋師焉。道濟四生化通三界。拔生死
T2122_.53.0701b08: 於輪迴。示涅槃於常樂。周孔未足擬議。博施
T2122_.53.0701b09: 廣濟。堯舜其猶病諸。等慈而無棄物。可不謂
T2122_.53.0701b10: 之仁乎。具智而有妙覺。可不謂之聖乎
T2122_.53.0701b11: 夫體仁聖之至道者豈爲苟欺之詭言哉。靜
T2122_.53.0701b12: 而思之信逾堅矣。至如立寺功深於巨海。度
T2122_.53.0701b13: 僧福重乎高嶽。法王之所明言。開士之所篤
T2122_.53.0701b14: 勸。若興之者増慶益國。不亦大乎。敬之者生
T2122_.53.0701b15: 善利人。不亦廣乎。或小損而大益。豈非國之
T2122_.53.0701b16: 所宜崇乎。或小益而大損。豈非民之所當避
T2122_.53.0701b17: 乎。臣無斯愼於其君。非忠臣也。子無此慮於
T2122_.53.0701b18: 其親。非孝子也
T2122_.53.0701b19: 邪惑問曰。佛法本出於西蕃。不應奉之於中
T2122_.53.0701b20:
T2122_.53.0701b21: 方外對曰。夫由余出自西戎。輔秦穆以開覇
T2122_.53.0701b22: 業。日磾生於北狄。侍漢武而除危害。臣既有
T2122_.53.0701b23: 之師亦宜爾。何必取同俗而捨其異方乎。師
T2122_.53.0701b24: 以道大爲尊。無論於彼此。法以善高爲勝。不
T2122_.53.0701b25: 計於遐邇。豈得以生於異域而賤其道。出於
T2122_.53.0701b26: 遠方而棄其寶
T2122_.53.0701b27: 夫絶群之駿。非唯中邑之産。曠代之珍。不必
T2122_.53.0701b28: 諸華之物。漢求西域之名馬。魏收南海之明
T2122_.53.0701b29: 珠。貢犀象之牙角。採翡翠之毛羽。物生遠域
T2122_.53.0701c01: 未可非珍。佛出遐方奈何獨棄。若藥物出於
T2122_.53.0701c02: 戎夷。禁呪起於胡越。苟可以蠲邪而去疾。豈
T2122_.53.0701c03: 以遠來而不用之哉
T2122_.53.0701c04: 夫滅三毒以證無爲。其蠲邪也大矣。除八苦
T2122_.53.0701c05: 而致常樂。其去疾也深矣。何得局夷夏而計
T2122_.53.0701c06: 親疎乎。況百億日月之下三千世界之内。則
T2122_.53.0701c07: 中在於彼域不在於此方矣
T2122_.53.0701c08: 邪惑問曰。詩書所未言。以爲修多。不足尚矣。
T2122_.53.0701c09: 方外對曰。夫天文暦像之祕奧。地理山川之
T2122_.53.0701c10: 卓詭。經脈孔穴之診候。針藥符呪之方術。詩
T2122_.53.0701c11: 書有所不載。周孔未之明言。然考之吉凶而
T2122_.53.0701c12: 有徴矣。察其行用而多効焉。又且周孔未言
T2122_.53.0701c13: 之物。蠢蠢無窮。詩書不載之法。茫茫何限。信
T2122_.53.0701c14: 矣書不盡言。言不盡意。何得拘六經之局教。
T2122_.53.0701c15: 而背三乘之通旨哉。夫能事未興於上古。聖
T2122_.53.0701c16: 人開務於後代。故棟宇易橧巣之居。文字代
T2122_.53.0701c17: 結繩之制。飮血茹毛之饌。則先用而未珍。粒
T2122_.53.0701c18: 食火化之功。雖後作而非弊。亦如幼噉藜藿
T2122_.53.0701c19: 長飡梁肉。少爲布衣老遇侯服。豈得以藜藿
T2122_.53.0701c20: 先獲謂勝梁肉之味。侯服晩遇不如布衣之
T2122_.53.0701c21: 貴乎
T2122_.53.0701c22: 夫萬物有遷。三寶常住。寂然不動。感而通化。
T2122_.53.0701c23: 非初誕於王宮。不長逝於雙樹。何得論生滅
T2122_.53.0701c24: 乎。訃感修促乎來去也
T2122_.53.0701c25: 邪惑問曰。佛是妖魅之氣。寺爲婬邪之祀。豈
T2122_.53.0701c26: 堪中夏爲人師之軌
T2122_.53.0701c27: 方外對曰。妖唯作&T008673;。豈弘十善之化。魅必
T2122_.53.0701c28: 憑邪。寧興八正之道。妖猶畏狗。魅亦懼狸。何
T2122_.53.0701c29: 以降帝釋之高心。摧天魔之巨力。又如圖澄
T2122_.53.0702a01: 羅什之侶道安慧遠之儔。高徳高名非狂非
T2122_.53.0702a02: 醉。豈容辭愛榮位。求魑魅之邪道。勤身苦節。
T2122_.53.0702a03: 事魍魎之妖神。又自東漢至我
T2122_.53.0702a04: 大唐。代代而禁妖言。處處而斷淫祀。豈容捨
T2122_.53.0702a05: 其財力放其士民。營魑魅之堂塔。入魍魎之
T2122_.53.0702a06: 徒衆。又上古帝臣冠蓋人倫。並禀教而歸依。
T2122_.53.0702a07: 厝心以崇信。豈容尊妖奉魅以自屈乎。良由
T2122_.53.0702a08: 睹覩妙知眞使之然耳。明主賢臣謀其徳也。凡
T2122_.53.0702a09: 百君子思其言也。大士高僧慕其理也。而歴
T2122_.53.0702a10: 代寶之以爲大訓。凡聖軌摸人天師範。理盡
T2122_.53.0702a11: 窮微。福同眞濟。何聖能逾。何道能加。不荷其
T2122_.53.0702a12: 恩反作狂言
T2122_.53.0702a13: 邪惑問曰。夫父母之體不可毀傷。何故沙門
T2122_.53.0702a14: &T061269;髮去髭。反先王之道。失忠孝之義耶
T2122_.53.0702a15: 方外對曰。若夫事君親而盡節。雖殺身而稱
T2122_.53.0702a16: 仁。虧忠孝而偸存。徒全膚而非義。論美見危
T2122_.53.0702a17: 而致命。禮防臨難而苟免。何得一概而避死
T2122_.53.0702a18: 傷。雷同而顧膚髮。割股納肝爲傷甚矣。*&T061269;
T2122_.53.0702a19: 鬚落髮其毀微焉。立忠不顧其命。論者莫之
T2122_.53.0702a20: 咎。求道不愛其毛。何獨以爲過。湯恤烝民
T2122_.53.0702a21: 尚焚躯以祈澤。墨敦兼愛欲磨足而至頂。況
T2122_.53.0702a22: 夫上爲君父深求福利。鬚髮之毀何足顧哉。
T2122_.53.0702a23: 且夫聖人之教。有殊途而同歸。君子之道。或
T2122_.53.0702a24: 反經而合義。則太伯其人也。廢在家之就養。
T2122_.53.0702a25: 託採藥而不歸。棄中國之服章。依剪髮以爲
T2122_.53.0702a26: 飾。反經悖禮莫甚於斯。然而仲尼稱之曰。太
T2122_.53.0702a27: 伯可謂至徳矣。其何故也。雖迹背君親。而心
T2122_.53.0702a28: 忠於家國。形虧百越而徳全乎三讓。故太伯
T2122_.53.0702a29: 棄衣冠之制。而無損於至徳。沙門捨搢紳之
T2122_.53.0702b01: 容。亦何傷於妙道。雖易服改貌違臣子之常
T2122_.53.0702b02: 儀。而信道歸心願君親之多福。苦其身意修
T2122_.53.0702b03: 出家之衆善。遺其君父以歴劫之深慶。其爲
T2122_.53.0702b04: 忠孝不亦多乎。謂善沙門爲不忠未之信矣
T2122_.53.0702b05: 邪惑問曰。西域胡人因泥而生。是以便事泥
T2122_.53.0702b06: 瓦塔像爾
T2122_.53.0702b07: 方外對曰。此又未思之言也。夫崇立靈像摸
T2122_.53.0702b08: 寫尊形。所用多途。非獨泥瓦。或雕或鑄。則以
T2122_.53.0702b09: 鐵木金銅圖之繍之。亦在丹青縑素。復謂西
T2122_.53.0702b10: 域士女遍從此物而生乎。且又中國之廟以
T2122_.53.0702b11: 木爲主。則謂制禮君子皆從木而育耶。親不
T2122_.53.0702b12: 可忘故爲其宗廟。佛不可忘故立其形像。以
T2122_.53.0702b13: 表罔極之心。用如在之敬。欽聖仰徳。何失之
T2122_.53.0702b14: 有哉。若塔廟是泥木之像不可敬者。則國廟
T2122_.53.0702b15: 木主之形亦不可敬耶。夫以善過者。故亦以
T2122_.53.0702b16: 惡爲功矣
T2122_.53.0702b17: 邪惑問曰。無佛則國治年長。有佛。則政虐祚
T2122_.53.0702b18:
T2122_.53.0702b19: 方外對曰。此又未思之言。凶悖輒出斯語。愚
T2122_.53.0702b20: 謂能仁設教。皆闡淫虐之風。菩薩立言。專
T2122_.53.0702b21: 弘桀紂之事。以實論之殊不然矣。夫殷喪大
T2122_.53.0702b22: 寶災興姐巳之言。周失諸侯禍由褒姒之笑。
T2122_.53.0702b23: 三代之亡皆此物也。三乘之教豈斯尚矣。佛
T2122_.53.0702b24: 之爲道。慈悲喜捨。怨親等護。物我倶齊。恩徳
T2122_.53.0702b25: 既弘。賢愚慕上。假使羲軒舜禹之徳。在六度
T2122_.53.0702b26: 而包籠。羿浞癸辛之咎。總十惡以防禁。向使
T2122_.53.0702b27: 桀弘少欲之教。紂順大慈之道。伊呂無所用
T2122_.53.0702b28: 其謀。湯武焉得行其討。可使鳴條免去國之
T2122_.53.0702b29: 禍。牧野息倒戈之亂。夏后從雒汭之謌。楚
T2122_.53.0702c01: 子無乾溪之歎。然則釋氏之化。爲益非小。延
T2122_.53.0702c02: 福祚於無窮遏危亡於未兆
T2122_.53.0702c03: 邪惑問曰。有之爲損。無之爲益。故未有佛法
T2122_.53.0702c04: 之前。人皆淳和世無簒逆。佛法來到多興
T2122_.53.0702c05: 亂爾
T2122_.53.0702c06: 方外對曰。愚戇不思輒出凶誣。夫九黎亂徳。
T2122_.53.0702c07: 豈非無佛之年。三苗逆命。非當有法之後。夏
T2122_.53.0702c08: 殷之季。何有淳和。春秋之時。寧無簒逆。寇賊
T2122_.53.0702c09: 兇。作士命於睪繇。獫狁孔熾。薄伐勞
T2122_.53.0702c10: 於吉甫。而愚謂。佛興簒逆。法敗淳和。專搆虚
T2122_.53.0702c11: 言皆違實録。一縷之盜。佛猶戒之。豈長簒逆
T2122_.53.0702c12: 之亂乎。一言之競。佛亦防之。何敗淳和之道
T2122_.53.0702c13: 乎。惟佛之爲教也。勸臣以忠。勸子以孝。勸國
T2122_.53.0702c14: 以治。勸家以和。弘善示天堂之樂。懲非顯地
T2122_.53.0702c15: 獄之苦。不唯一字以爲褒。豈止五刑而作戒
T2122_.53.0702c16: 乃謂傷和而長亂。不亦誣謗之甚哉。亦何傷
T2122_.53.0702c17: 於佛日乎。但自淪於苦海矣。輕而不避。良可
T2122_.53.0702c18: 悲夫
T2122_.53.0702c19: 邪惑問曰。天道無親頓成虚闡。禍淫福善胡
T2122_.53.0702c20: 爽歟。因何捐替者翻享遐齡。崇敬者無
T2122_.53.0702c21: 終厥壽。計應蘊福延慶積惡招殃。何乃進退
T2122_.53.0702c22: 鉾楯。情状皎然去取自乖。若爲酬對
T2122_.53.0702c23: 方外對曰。道教浮疏詎明三報。儒宗齷齪但
T2122_.53.0702c24: 叙一生。故仲尼答季路曰。生與人事汝尚未
T2122_.53.0702c25: 知。死與鬼神爾焉能事。袁宏後漢書曰。道
T2122_.53.0702c26: 家者流出於老子。以清虚淡泊爲主。祐善嫉
T2122_.53.0702c27: 惡爲教。畜妻子用符書。禍福報應在一生
T2122_.53.0702c28: 之内。此並區中之近唱。非象外之遐談。所以
T2122_.53.0702c29: 苟悦碩疑。史遷深惑。至如唐虞上聖乃育朱
T2122_.53.0703a01: 均。瞽叟下愚是生有舜。顏回大賢而夭絶。商
T2122_.53.0703a02: 臣極惡而胤昌。盜跖縱暴而福終。夷叔至仁
T2122_.53.0703a03: 而餓死。張湯酷吏七世垂瓔。比干正臣一身
T2122_.53.0703a04: 屠戮。如此流例胡可勝言。渠或致疑故常情
T2122_.53.0703a05: 耳。所以我之種覺獨號遍知。遐唱二生廣敷
T2122_.53.0703a06: 三報。欲使繋疑霧卷夙滯雲披玉諜周陳
T2122_.53.0703a07: 金言備顯。故經云。有業現苦有苦報。有業現
T2122_.53.0703a08: 苦有樂報。有業現樂有樂報。有業現樂有苦
T2122_.53.0703a09: 報。或餘福未盡惡不即加。或宿殃尚在善縁
T2122_.53.0703a10: 便發。如灰覆火。豈得稱無。若闇尋聲當知必
T2122_.53.0703a11: 有。且夫善惡無爽。状麟鬪以日虧。報應有
T2122_.53.0703a12: 歸。等鯨亡而星現。但察感通之分。足明善惡
T2122_.53.0703a13: 徴也
T2122_.53.0703a14: 妄傳邪教第三
T2122_.53.0703a15: 竊聞。白馬東游。三藏創茲而起。青牛西逝。二
T2122_.53.0703a16: 篇自此而興。或闡玄玄以化民。或明空空而
T2122_.53.0703a17: 救物。驗之圖牒指掌可知。所以發唱顯宗終
T2122_.53.0703a18: 乎此世。釋教翻譯時代炳然。文史備彰黎民
T2122_.53.0703a19: 不惑。至如道家玄籍。斯則不然。唯老子二篇
T2122_.53.0703a20: 李聃躬闡。自餘經教皆雜凡情。何者。前漢
T2122_.53.0703a21: 時王褒造洞玄經。後漢時張陵造靈寶經及
T2122_.53.0703a22: 章醮等道書二十四卷。呉時葛孝先造上清
T2122_.53.0703a23: 經。晋時道士王浮造明威化胡經。又飽靜造
T2122_.53.0703a24: 三皇經。齊時道士陳顯明造六十四卷眞歩
T2122_.53.0703a25: 虚品經。梁時陶弘景造太清經及衆醮儀十
T2122_.53.0703a26: 卷。後周武帝滅二教時。有華州前道士張賓。
T2122_.53.0703a27: 詔授本州刺史。長安前道士焦子順。一名道
T2122_.53.0703a28: 抗。選得開府。扶風前道士馬翼。雍州別駕
T2122_.53.0703a29: 運等四人。以天和五年。於故城内宇眞
T2122_.53.0703b01: 寺。挑攪佛經造道家僞經一千餘卷。時萬年
T2122_.53.0703b02: 縣人索皎裝潢。但見甄鸞笑道之處。並改除
T2122_.53.0703b03: 之。近如大業末年。有五通觀道士輔慧祥。
T2122_.53.0703b04: 三年不言。因改涅槃經爲長安經。當時禁約
T2122_.53.0703b05: 不許道士出城門。家見道士内著黄衣。執送
T2122_.53.0703b06: 留守。改經事發爲尚書衞文昇所奏。於金光
T2122_.53.0703b07: 門外勅令誅戮。此是近事耳目同驗。又甄鸞
T2122_.53.0703b08: 笑道論云。道家妄注諸子三百五十卷爲道
T2122_.53.0703b09: 經。又驗玄都目録。妄取藝文志書名。矯注八
T2122_.53.0703b10: 百八十四卷爲道經。據此而言。足明虚謬。又
T2122_.53.0703b11: 至麟徳元年。西京諸觀道士郭行眞等。時諸
T2122_.53.0703b12: 道士見行眞恩勅驅使。假託天威惑亂百姓。
T2122_.53.0703b13: 更相扇動。簡集道士東明觀李榮姚義玄劉
T2122_.53.0703b14: 道。合會聖觀道士田仁慧郭蓋宗等。總集古
T2122_.53.0703b15: 今道士所作僞經前後隱沒不行者。重更修
T2122_.53.0703b16: 改。私竊佛經簡取要略。改張文句迴換佛語。
T2122_.53.0703b17: 人法名數三界六道五陰十二入十八界三十
T2122_.53.0703b18: 七道品。大小法門並偸安道經將爲華典。舊
T2122_.53.0703b19: 時道經祭醮。並有鹿脯清酒。今新改安乾棗
T2122_.53.0703b20: 香水。但道經言辭拙朴。雜惡處並以除却。如
T2122_.53.0703b21: 大業年中。五通觀道士輔慧祥改涅槃爲長
T2122_.53.0703b22: 安經。被殺不行。今復取用改爲太上靈寶元
T2122_.53.0703b23: 陽經。復更改餘佛經。別號勝牟尼經。或云太
T2122_.53.0703b24: 平經等。如道經之内本無優婆塞優婆夷檀
T2122_.53.0703b25: 越賢者達嚫之名。今諸道士並皆偸用。未知
T2122_.53.0703b26: 此名爲是漢語爲是梵音。若是漢語何故諸
T2122_.53.0703b27: 史無文。若是梵音未知此言翻表何義。莊老
T2122_.53.0703b28: 復非西人。故知偸用。眞僞可測。如老子依
T2122_.53.0703b29: 舊乃是周時柱下藏史。執板稱臣。共俗無
T2122_.53.0703c01: 異。今時即安別觀如似伽藍天尊老子並塗
T2122_.53.0703c02: 金色。如佛經舊稱佛爲天尊。復即偸用。如漢
T2122_.53.0703c03: 魏已來及至符姚。並喚僧名道士。復偸將己
T2122_.53.0703c04: 用。道士舊名祭酒。如道經本無金剛師子。今
T2122_.53.0703c05: 觀門首並學佛置之。未知金剛師子。此漢地
T2122_.53.0703c06: 何曾有之。今忽浪造如内教。佛經世尊及摩
T2122_.53.0703c07: 訶迦葉。並皆金色。依經作之如法。又佛經須
T2122_.53.0703c08: 達買園爲佛造伽藍。並依聖教。如是展轉遍
T2122_.53.0703c09: 通十方。及世尊成道感得五百金剛五百白
T2122_.53.0703c10: 象五百師子。如是所爲皆作聖教。若依佛
T2122_.53.0703c11: 經。此方他方諸佛菩薩梵王帝釋。所現供具
T2122_.53.0703c12: 莊嚴寶物。無量無邊不可盡述。備在經文。
T2122_.53.0703c13: 即時造者萬無成一。今時老子五千文兩卷
T2122_.53.0703c14: 之内。何曾有此莊嚴。若出餘經。餘經非眞。
T2122_.53.0703c15: 如是改換佛經偸安道經者。向有數千餘卷。
T2122_.53.0703c16: 如佛説經。並置如是我聞説時説處。證經生
T2122_.53.0703c17: 信。即如
T2122_.53.0703c18: 大唐太宗文皇帝及今
T2122_.53.0703c19: 皇帝。命朝散大夫衞尉寺丞上護軍李義表
T2122_.53.0703c20: 副使前融州黄水縣令王玄策等二十二人。
T2122_.53.0703c21: 使至西域。前後三度。更使餘人。及古帝王前
T2122_.53.0703c22: 後使人。往來非一。皆親見世尊説經時處伽
T2122_.53.0703c23: 藍聖迹。及七佛已來所有徴祥。靈感變應具
T2122_.53.0703c24: 存西國志六十卷内。現傳流行。宰貴共知。未
T2122_.53.0703c25: 知天尊老子既出爾許經書。爾時説處在何
T2122_.53.0703c26: 對何人説。説時説處有何靈驗。何帝何時説
T2122_.53.0703c27: 是經等。若有時處片有徴祥。何故五經無文
T2122_.53.0703c28: 諸史不載。止欲苟存同異。用多流行誑於草
T2122_.53.0703c29: 莱。無識之徒不知。有識君子久知其僞。良
T2122_.53.0704a01: 由漢時有黄巾五斗米賊。前後踵繼迄今不
T2122_.53.0704a02: 除。故涅槃百喩經等。我涅槃後有諸外道。偸
T2122_.53.0704a03: 我佛語著己法中。以爲自有。以不解布置迷
T2122_.53.0704a04: 亂上下。譬如山羌。偸得王寶衣。雖得不識次
T2122_.53.0704a05: 第。顛倒而著。亦如偸狗夜入人舍不知食處。
T2122_.53.0704a06: 佛既懸記不可不信。今時道士偸佛經將爲
T2122_.53.0704a07: 己法。亦不可怪若今不偸佛便妄語。非大聖
T2122_.53.0704a08: 人也。故呉主孫權問尚書令闞澤曰。仙有靈
T2122_.53.0704a09: 寶之法。其教如何。闞澤對曰。夫靈寶者。一無
T2122_.53.0704a10: 氏族可依。二無成道處所。教出山谷非人所
T2122_.53.0704a11: 知。直是幽居濫説。非聖人制也。呉主歎其
T2122_.53.0704a12: 善對焉。所言天尊之號出自佛經。竊我聖蹤
T2122_.53.0704a13: 施乎已典。何者。案五經正史。三皇已來並不
T2122_.53.0704a14: 云別有天尊住於天上。但叙周公孔子制禮
T2122_.53.0704a15: 刪詩。所以五典三墳。靡覩大羅之稱。前王往
T2122_.53.0704a16: 帝。不聞郊祀之名。安有執玉璋披黄褐。垂
T2122_.53.0704a17: 素髮戴金冠。別號天尊。端拱九華之殿。獨
T2122_.53.0704a18: 稱大道。統御七英之宮。縱有道教辯天尊諸
T2122_.53.0704a19: 子談靈寶。此乃道聽途説。未足可依。委
T2122_.53.0704a20: 之書。非關國史。又齋儀矯制事跡可尋。莫不
T2122_.53.0704a21: 廣列金銀多班繒綵。並是三張詭述修靜妄
T2122_.53.0704a22: 言。斥破逗備如琳論。又道士之號。老教
T2122_.53.0704a23: 先無。河上之言。儒宗未辯。何者。姚書云。始
T2122_.53.0704a24: 乎漢魏終曁符姚。皆號衆僧以爲道士。至魏
T2122_.53.0704a25: 太武世。有寇謙之。始竊道士之名。私易祭
T2122_.53.0704a26: 酒之稱。此豈琳之臆斷。乃是史籍盛明。又
T2122_.53.0704a27: 班固漢書。文帝傳及潘岳關中記&MT05157;康皇甫
T2122_.53.0704a28: 謐高士傳及訪父老等。皆無河上公結草爲
T2122_.53.0704a29: 菴現神變事處。並虚謬不渉典謨。妄搆斐然。
T2122_.53.0704b01: 動成焉有。當今主上垂*拱問道坐朝九族既
T2122_.53.0704b02: 親平章百姓。寔可黜三張之穢術。闡五千
T2122_.53.0704b03: 之妙門
T2122_.53.0704b04: 又案後漢明帝永平十四年。道士褚善信等
T2122_.53.0704b05: 六百九十人。聞佛教入雒請求捔試。總將道
T2122_.53.0704b06: 家經書合有三十七部七百四十四卷。就中五
T2122_.53.0704b07: 十九卷是道經。餘二百三十五卷是諸子書。
T2122_.53.0704b08: 又案晋葛洪神仙傳云。老教所有度世消災
T2122_.53.0704b09: 之法。凡九百三十卷。符書等七十卷。總一千
T2122_.53.0704b10: 卷。又案宋太始七年。道士陸修靜答明帝云。
T2122_.53.0704b11: 道家經書并藥方符圖等。總一千二百二十
T2122_.53.0704b12: 八卷云。一千九十卷已行於世。一百三十八
T2122_.53.0704b13: 卷。猶在天宮。案今玄都經目云。依宋人陸修
T2122_.53.0704b14: 靜所上目。今乃言有六千三百六十三卷云。
T2122_.53.0704b15: 二千四十卷。見有其本。四千三百二十三卷
T2122_.53.0704b16: 云並未見。以此詳撿事跡可知。詭妄之由暴
T2122_.53.0704b17: 之國史。若據蕭温等議。止有道徳二篇。如取
T2122_.53.0704b18: 漢帝校量。便應七百餘卷。約葛洪神仙之説。
T2122_.53.0704b19: 僅有一千。准修靜所上目中。過前九十。又檢
T2122_.53.0704b20: 玄都經録轉復彌多。既其先後不同。虚妄明
T2122_.53.0704b21: 矣。増加卷軸添足篇章。依傍佛經改頭換尾。
T2122_.53.0704b22: 或道名山自出。時唱仙洞飛來。何乃黄領獨
T2122_.53.0704b23: 知英賢不覩。書史無聞。典籍不記。請問當今
T2122_.53.0704b24: 道士推勘後出之經。爲是老子別陳。爲是天
T2122_.53.0704b25: 尊更説。縱其説也應有時方師諮説處。爲是
T2122_.53.0704b26: 何代何邦何年何月。如其有據容可流行。若
T2122_.53.0704b27: 也妄言理須焚剪。當今明朝馭宇承奬百王。
T2122_.53.0704b28: 聖上臨軒應期千載。方欲廣敷五教。杜絶妖
T2122_.53.0704b29: 妄之書。重述九疇。弘揚要道之訓。豈敢以麟
T2122_.53.0704c01: 麕刺上鹿馬譏朝。但以無識黄巾混其眞僞。
T2122_.53.0704c02: 管見道士不別是非。所以借況秦人譬之魯
T2122_.53.0704c03: 俗。若乾坤之象龍馬。豈天地則可騰驤。理固
T2122_.53.0704c04: 不然。如何見責
T2122_.53.0704c05: 妖惑亂衆第四
T2122_.53.0704c06: 竊聞。聲調響順形直影端。未見鑚火得氷種
T2122_.53.0704c07: 豆得麥。所以蘇張逢於鬼谷。處浮詐之先。顏
T2122_.53.0704c08: 閔遇於孔門。標徳行之始。故知習二篇之化。
T2122_.53.0704c09: 徼妙無爲。行三張之風。謀爲亂首。何者。後
T2122_.53.0704c10: 漢順帝時。沛人張陵客游蜀土。聞古老相傳
T2122_.53.0704c11: 云。昔漢高祖應二十四氣祭二十四壇。遂王
T2122_.53.0704c12: 有天下。陵不度已徳。遂搆此謀。殺牛祭祀
T2122_.53.0704c13: 二十四所。置以土壇。戴以草屋。稱二十四治。
T2122_.53.0704c14: 治館之興始乎此也。二十三所在於蜀地。尹
T2122_.53.0704c15: 喜一所在於咸陽。於是誑誘愚民招合兇黨。
T2122_.53.0704c16: 斂租税米謀爲亂階。時被蛇呑釁逆弗作。又
T2122_.53.0704c17: 陵孫張魯行其祖術。後於漢中自稱師君。禍
T2122_.53.0704c18: 亂方起。爲曹公所滅。又中平元年。鉅鹿人張
T2122_.53.0704c19: 角。自稱黄天部師。有三十六將。皆著黄巾。遠
T2122_.53.0704c20: 與張魯相應。衆至十萬。焚燒鄴城。漢遣河
T2122_.53.0704c21: 南尹何進將兵討滅。又晋武帝咸寧二年。有
T2122_.53.0704c22: 道士陳瑞。以左道惑衆。自號天師。徒附數千。
T2122_.53.0704c23: 積有年歳。爲益州刺史王&MT04537;誅滅。又晋文帝
T2122_.53.0704c24: 太和元年。彭城道士盧悚。自稱大道祭酒。以
T2122_.53.0704c25: 邪術惑衆。聚合徒黨。向晨攻廣漢門云。迎
T2122_.53.0704c26: 海西公。時殿中桓祕等覺知與戰。尋被誅斬。
T2122_.53.0704c27: 又梁武帝大同五年。道士袁矜妖言惑
T2122_.53.0704c28: 衆。行禁歩岡。官軍收掩尋被誅滅。又隋文
T2122_.53.0704c29: 帝開皇十年。有綿州昌隆縣道士蒲童與左
T2122_.53.0705a01: 童二人。在崩溪館。自稱得聖。誑惑人民。重床
T2122_.53.0705a02: 至屋却坐其上云。十五童女方堪受法。令女
T2122_.53.0705a03: 登床。以幕圍繞遂便姦匿。如此經日後事發
T2122_.53.0705a04: 覺。因即逃亡。又開皇十八年。益州道士韓朗。
T2122_.53.0705a05: 綿州道士黄儒林。扇惑蜀王令興逆云。欲建
T2122_.53.0705a06: 大事須藉勝縁。遂教蜀王傾倉竭庫造千尺
T2122_.53.0705a07: 道像。建千人大齋。畫先帝形。反縛頭手呪而
T2122_.53.0705a08: 魘之。河北公趙仲卿檢察得實。送身京省被
T2122_.53.0705a09: 問伏罪。在市被刑。近有大唐武徳三年。綿
T2122_.53.0705a10: 州昌隆縣民李望。先事黄老常作妖邪。
T2122_.53.0705a11: 大業季年。有道士蒲子眞。微閑道術被送東
T2122_.53.0705a12: 京。至雒身死。因葬在彼。而李望矯云。子眞
T2122_.53.0705a13: 近還。又彼縣山側有一石室。巖穴幽闇人莫
T2122_.53.0705a14: 敢窺。望乃依憑以作妖詐。在明張㗋大語
T2122_.53.0705a15: 納通傳。入闇則噎氣小聲詐陳禍福。遂令道
T2122_.53.0705a16: 士等傳説達縣聞州。官人初檢並皆信受。後
T2122_.53.0705a17: 刺史季大禮云。此事非輕必須申奏。要假親
T2122_.53.0705a18: 驗方定是非。遂與合州官人并道士等一百
T2122_.53.0705a19: 餘騎。同至穴所再拜請期。望時詐答。聞者傾
T2122_.53.0705a20: 心。唯巴西縣令樂世質。深達機情知其誑詐。
T2122_.53.0705a21: 入闇密候見望噎聲。質時喝之。望即欵伏。
T2122_.53.0705a22: 收禁州獄。方欲科罪。未經數日服藥而終。近
T2122_.53.0705a23: 至貞觀十三年。有西京西華觀道士秦英會。
T2122_.53.0705a24: 聖觀道士韋靈符還俗道士朱靈感。並薄解
T2122_.53.0705a25: 章醮勅令事東宮。惑亂東宮。結謀大意爲事
T2122_.53.0705a26: 不果。秦英靈符靈感等。並被誅斬。私宅財物
T2122_.53.0705a27: 及有婦兒。並配入官。又至龍朔三年。西華觀
T2122_.53.0705a28: 道士郭行眞。家業卑賤宿素寒門。亦薄解章
T2122_.53.0705a29: 醮濫承供奉。勅令投龍尋山採藥。上託天威
T2122_.53.0705b01: 惑亂百姓。廣取財物姦謀極甚。并共京城道
T2122_.53.0705b02: 士雜糅佛經偸安道法。聖上鑒照知僞付法。
T2122_.53.0705b03: 法官拷撻苦楚方承。勅恩恕死流配遠州。所
T2122_.53.0705b04: 有妻財並沒入官。是知所習非正釁逆相仍。
T2122_.53.0705b05: 左道鄙俗斯辱頻興矣。勅道士朝散大夫騎
T2122_.53.0705b06: 都尉郭行眞。器識無取道藝缺然。爲其小解
T2122_.53.0705b07: 醫藥薄閑章醮。當爲皇太子弘。療患得損。録
T2122_.53.0705b08: 其功効。叨授以榮班縁前驅使。妄作威禍
T2122_.53.0705b09: 兼以交結選曹。周旋法吏專行欺詐。取人財
T2122_.53.0705b10: 物遣營功徳。隱盜尤多。朱紫莫分。而僞敷至
T2122_.53.0705b11: 教。菽麥詎辨。而潜讀禁書徒知僕妾。是求
T2122_.53.0705b12: 莊宅爲務。雖靈溪千仞。何能蕩其穢質。神丹
T2122_.53.0705b13: 九液。豈可練其瑕心。擢髮未數其愆。刋竹寧
T2122_.53.0705b14: 書其罪。論斯咎釁宜從伏法。以其參迹道門
T2122_.53.0705b15: 情所未忍。可除名長配流愛州。仍即發遣令
T2122_.53.0705b16: 綱領送至彼。官司檢校不得令出縣境。其
T2122_.53.0705b17: 私畜奴婢田宅水磑車牛馬等。並宜沒官
T2122_.53.0705b18: 龍朔三年十二月十四日宣
T2122_.53.0705b19: 竊惟賊飾黄巾興乎鉅鹿。鬼書丹簡發自
T2122_.53.0705b20: 陽。而云服象雲羅。斯言逕廷。衣同雨穀不近
T2122_.53.0705b21: 人情。安有駕鶴乘龍。披巾布褐。驅鸞策鳳。頂
T2122_.53.0705b22: 戴皮冠。所以白石赤松之流。皆非鬼卒。王喬
T2122_.53.0705b23: 羨門之輩。並匪治頭。又李聃事周之辰。服同
T2122_.53.0705b24: 儒墨。公旗謀漢之日。始有黄巾。如其祖習伯
T2122_.53.0705b25: 陽道士並宜朝拜。若也宗旗取則。斯弊特可
T2122_.53.0705b26: 湮除矣
T2122_.53.0705b27: 道教敬佛第五
T2122_.53.0705b28: 述曰。上來所列並引典籍。邪正顯然昇沈殊
T2122_.53.0705b29: 趣。豈可以爝火之暉。爭日月之光。隣虚之塵。
T2122_.53.0705c01: 同太岳之峻。故知佛法幽邃非凡所測。僧衆
T2122_.53.0705c02: 高遠亦非黄官之儔。夫出家者。内辭親愛外
T2122_.53.0705c03: 捨官榮。志求無上菩提。願出生死苦海。所以
T2122_.53.0705c04: 棄朝宗之服。披福田之衣。行道以報四恩。立
T2122_.53.0705c05: 徳以資三有。此其之大意也。信知三寶位重。
T2122_.53.0705c06: 豈同孔老兩教。故案孔老經書。漢魏已來内
T2122_.53.0705c07: 外史籍。略引外道經中敬佛僧文。具列如左。
T2122_.53.0705c08: 既敬已經。依法遵佛。冀伏邪愚依承正典
T2122_.53.0705c09: 略引二十二經
令敬三寶文
T2122_.53.0705c10: 一依道士法輪經。天尊説誡偈勗道士云
T2122_.53.0705c11:     若見佛圖 思念無量 當願一切
T2122_.53.0705c12:     普入法門 若見沙門 思念無量
T2122_.53.0705c13:     願早出身 以習佛眞
T2122_.53.0705c14: 二依太上清淨消魔寶眞安志智慧本願大戒
T2122_.53.0705c15: 上品經。四十九願。天尊説願文。若見沙門尼。
T2122_.53.0705c16: 當願一切明解法度得道如佛
T2122_.53.0705c17: 三依老子昇玄經云。天尊告道陵。使往東方
T2122_.53.0705c18: 詣受法教。昇玄又云。東方如來遣善勝大士。
T2122_.53.0705c19: 詣太上曰。如來聞子爲張陵説法。故遣我來
T2122_.53.0705c20: 看。子語張曰。卿隨我往詣佛所。當令子得
T2122_.53.0705c21: 見所未見聞所未聞。陵即禮大士。隨往佛所
T2122_.53.0705c22: 聽法
T2122_.53.0705c23: 四依道士張陵別傳云。陵在鵠鳴山中。供養
T2122_.53.0705c24: 金像轉讀佛經
T2122_.53.0705c25: 五依老子西昇經云。吾師化游天竺善入泥
T2122_.53.0705c26: 洹。又符子云。老氏之師名釋迦文佛
T2122_.53.0705c27: 六依智慧觀身大戒經云。道學當念旋大梵
T2122_.53.0705c28: 流影宮禮佛
T2122_.53.0705c29: 七依昇玄經云。若有沙門欲來聽經。觀察供
T2122_.53.0706a01: 主。不得計飮食費遏截不聽當推置上座道
T2122_.53.0706a02: 士經師自在其下昇玄又云。道士設齋供。若
T2122_.53.0706a03: 比丘來者。可推爲上座好設供養。道士經師
T2122_.53.0706a04: 自性其下。若沙門尼來聽法者。當隱處安置
T2122_.53.0706a05: 推爲上座。供主如法供養不得遮止
T2122_.53.0706a06: 八依化胡經。天尊敬佛説偈云
T2122_.53.0706a07:     願採優曇華 願燒旃檀香
T2122_.53.0706a08:     供養千佛身 稽首禮定光
T2122_.53.0706a09:     佛生何以晩 泥洹一何早
T2122_.53.0706a10:     不見釋迦文 心中常懊惱
T2122_.53.0706a11: 九依靈寶消魔安志經。天尊説偈云
T2122_.53.0706a12:     道以齋爲先 勤行當作佛道士
新改
T2122_.53.0706a13:   本云勤行
登金闕
T2122_.53.0706a14:     故設大法橋 普度諸人物
T2122_.53.0706a15: 十依老子大權菩薩經云。老子是迦葉菩薩。
T2122_.53.0706a16: 化游震旦
T2122_.53.0706a17: 十一依靈法輪經云。葛仙公生始數日。有外
T2122_.53.0706a18: 國沙門。見仙公禮拜抱持。而語仙公父母曰。
T2122_.53.0706a19: 此兒是西方善見菩薩。今來漢地教化衆生。
T2122_.53.0706a20: 當游仙道白日昇天。仙公自語子弟云。吾師
T2122_.53.0706a21: 姓波閲宗。字維那訶。西域人也
T2122_.53.0706a22: 十二依仙人請問衆聖難經云。葛仙公告弟
T2122_.53.0706a23: 子曰。吾昔與釋道微竺法開張太鄭思遠等
T2122_.53.0706a24: 四人。同時發願。道微法開二人願爲沙門。張
T2122_.53.0706a25: 太鄭思遠願爲道士
T2122_.53.0706a26: 十三依仙公起居注云。于時生在葛尚書家。
T2122_.53.0706a27: 尚書年逾八十。始有一子。時有沙門自稱天
T2122_.53.0706a28: 竺僧。於市大買香。市人怪問僧曰。我昨夜夢
T2122_.53.0706a29: 見善思菩薩下生葛尚書家。吾將此香浴之。
T2122_.53.0706b01: 到生時。僧至燒香。右繞七匝。禮拜恭敬。沐浴
T2122_.53.0706b02: 而止
T2122_.53.0706b03: 十四依仙公請問上經云。與沙門道士言。則
T2122_.53.0706b04: 志於佛敬於僧
T2122_.53.0706b05: 十五依上品大戒經校量功徳品云。施佛塔
T2122_.53.0706b06: 廟得千倍報。布施沙門得百倍報
T2122_.53.0706b07: 十六依昇玄内教經云。或復有人。平常之時。
T2122_.53.0706b08: 不一月作福。見沙門道士説法勸善。了無從
T2122_.53.0706b09:
T2122_.53.0706b10: 十七依道士陶隱居作禮佛文一卷
T2122_.53.0706b11: 十八依智慧本願戒上品經云。日別施散佛
T2122_.53.0706b12: 僧中食塔寺一錢已上。皆二萬四千報。功多
T2122_.53.0706b13: 報多。世世賢明翫好不絶。七祖皆得入無量
T2122_.53.0706b14: 佛國
T2122_.53.0706b15: 十九依仙公請問經云。復有凡人行是功徳。
T2122_.53.0706b16: 願爲沙門道士大博。至後生便爲沙門。大學
T2122_.53.0706b17: 佛法爲衆法師。復有一人見沙門道士齋請
T2122_.53.0706b18: 讀經乃笑曰。彼向空吟經欲何希耶。虚腹日
T2122_.53.0706b19: 中一食。此罪人耳。道士乃慈心喩之。故報意
T2122_.53.0706b20: 不釋。死入地獄。考毒五苦
T2122_.53.0706b21: 二十依仙公請問經云。五經儒俗之業。佛道
T2122_.53.0706b22: 各歎其教大師善也
T2122_.53.0706b23: 二十一依太上靈寶眞一勸誡法輪妙經云。
T2122_.53.0706b24: 吾歴觀諸天從無數劫來見道士。百姓男子
T2122_.53.0706b25: 女人已得無上正眞之道。高仙眞人自然十
T2122_.53.0706b26: 方佛。皆受前世勤苦求道不可稱計
T2122_.53.0706b27: 二十二依法輪妙經云。道言。夫輪轉不滅。得
T2122_.53.0706b28: 還生人中。大智慧明達者。從無數劫來學已
T2122_.53.0706b29: 成。眞人高仙自然十方佛者。莫不從行業所
T2122_.53.0706c01: 致也上來所列道經未知此經爲眞爲僞若是眞經今
時道士女官不禮三寶便違天尊老子師教即
T2122_.53.0706c02: 是邪見之人非眞弟子便同無識之徒何須師敬此
經若僞則一切道經皆須除却進退訛替終成亂俗也
T2122_.53.0706c03: 捨邪歸正第六
T2122_.53.0706c04: 梁高祖武皇帝。年三十八登位。在政四十九
T2122_.53.0706c05: 年。雖億兆務殷。而卷不釋手。内經外典罔不
T2122_.53.0706c06: 厝懷。皆爲訓解數千餘卷。而儉約自節羅綺
T2122_.53.0706c07: 不服。覆處虚閑晝夜無怠。致有布被莞席草
T2122_.53.0706c08: 屨葛巾。初臨大寶即備斯事。日惟一食永絶
T2122_.53.0706c09: 辛羶。自有帝王罕能及此。舊事老子宗尚符
T2122_.53.0706c10: 圖。窮討根源有同妄作。帝乃躬運神筆下詔。
T2122_.53.0706c11: 作捨道文曰
T2122_.53.0706c12: 維天鑒三年四月八日。梁國皇帝蘭陵蕭衍。
T2122_.53.0706c13: 稽首和南十方諸佛十方尊法十方聖僧。伏
T2122_.53.0706c14: 見經云。發菩提心者。即是佛心。其餘諸善不
T2122_.53.0706c15: 得爲喩。能使衆生出三界之苦門。入無爲之
T2122_.53.0706c16: 勝路。故如來漏盡智凝成覺。至道通機徳
T2122_.53.0706c17: 取聖。發慧炬以照迷。鏡法流以澄垢。啓瑞
T2122_.53.0706c18: 迹於天中。鑠靈儀於像外。度群生於欲海。
T2122_.53.0706c19: 引含識於涅槃。登常樂之高山。出愛河之深
T2122_.53.0706c20: 際。言乖四句。語絶百非。應迹娑婆。王宮誕
T2122_.53.0706c21: 相。歩三界而爲尊。普大千而流照。但以機心
T2122_.53.0706c22: 淺薄好生厭怠。遂乃湛説圓常。亦復潜輝鶴
T2122_.53.0706c23: 樹。闍王滅罪。婆藪除殃。若不逢値大聖法王。
T2122_.53.0706c24: 誰能救接斯苦。在迹雖隱其道無虧。弟子經
T2122_.53.0706c25: 遲迷荒耽事老子。歴葉相承染此邪法。習因
T2122_.53.0706c26: 善發棄迷知返。今捨舊醫歸憑正覺。願使未
T2122_.53.0706c27: 來生世童男出家廣弘經教。化度含識同共
T2122_.53.0706c28: 成佛。寧在正法中長淪惡道。不樂依老子教
T2122_.53.0706c29: 暫得上天。渉大乘心離二乘念。正願諸佛證
T2122_.53.0707a01: 明菩薩攝受。弟子蕭衍和南
T2122_.53.0707a02: 于時帝與道俗二萬餘人。於重雲殿重閣上。
T2122_.53.0707a03: 手書此文發菩提心。至四月十一日。又勅門
T2122_.53.0707a04: 下。大經中説。道有九十六種。惟佛一道是於
T2122_.53.0707a05: 正道。其餘九十五種名爲邪道
T2122_.53.0707a06: 朕捨邪外以事正内諸佛如來。若有公卿能
T2122_.53.0707a07: 入此誓者。各可發菩提心。老子周公孔子等。
T2122_.53.0707a08: 雖是如來弟子。而化迹既邪。止是世間之善。
T2122_.53.0707a09: 不能革凡成聖。其公卿百官王侯宗族。宜返
T2122_.53.0707a10: 僞就眞捨邪入正。故經教成實論云。若事外
T2122_.53.0707a11: 道心重。佛法心輕。即是邪見。若心一等。是無
T2122_.53.0707a12: 記性不當善惡。若事佛心強老子心弱者。乃
T2122_.53.0707a13: 是清信。言清信者。清是表裏倶淨。垢穢惑累
T2122_.53.0707a14: 皆盡。信是信正不信邪。故言清信弟子。其
T2122_.53.0707a15: 餘諸信皆是邪見。不得稱清信也。門下速施
T2122_.53.0707a16:
T2122_.53.0707a17: 至四月十七日。侍中安前將軍丹陽尹邵陵
T2122_.53.0707a18: 王上啓云
T2122_.53.0707a19: 臣綸聞。如來嚴相。巍巍架于有頂。微妙色身。
T2122_.53.0707a20: 蕩蕩顯乎無際。假金輪而啓物。託銀粟以應
T2122_.53.0707a21: 凡。砥般若之利刀。收涅槃之妙果。汎生死
T2122_.53.0707a22: 之苦海。濟常樂於彼岸。故能降慈悲雲垂甘
T2122_.53.0707a23: 露雨。七處八會。教化之義不窮。四諦五時。利
T2122_.53.0707a24: 益之方無盡。並氷清日盛霧散雲除。爝火
T2122_.53.0707a25: 螢光塵熱自靜。可謂入俗化於蒙底。出世冥
T2122_.53.0707a26: 此眞如。使稠林邪逕之人。景法門而無倦。
T2122_.53.0707a27: 渇愛聾瞽之士。慕探賾而知迴。道樹始於迦
T2122_.53.0707a28: 維。徳音盛于京洛。恒星不現周鑒娠徴。滿月
T2122_.53.0707a29: 圓姿漢感宵夢。五法用傳萬徳方兆。華俗潜
T2122_.53.0707b01: 故競扇高風。資此三明。照迷途之失。憑茲七
T2122_.53.0707b02: 覺。拔長夜之苦。屬値皇帝菩薩。應天御物負
T2122_.53.0707b03: 扆臨民。含光宇宙照清海表。垂無礙辯以接
T2122_.53.0707b04: 黎庶。以本願力攝受衆生。故能隨方逗藥示
T2122_.53.0707b05: 權顯正。崇一乘之旨。廣十地之基。是以萬邦
T2122_.53.0707b06: 迴向倶禀正識。幽顯靈祇皆蒙誘濟。人興等
T2122_.53.0707b07: 覺之願。物起菩提之心。莫不翹勤歸宗之境。
T2122_.53.0707b08: 悦懌還源之趣。共保慈悲倶修忍辱。所謂覆
T2122_.53.0707b09: 護饒益橋梁津濟者矣。道既光被。民亦化之。
T2122_.53.0707b10: 於是應眞飛錫騰虚接影。破邪外道堅持正
T2122_.53.0707b11: 國。伽藍精舍寶刹相望。講會傳經徳音盈耳。
T2122_.53.0707b12: 臣昔未達理源承事外道。如欲須甘果翻種
T2122_.53.0707b13: 苦栽。欲除渇乏反趣醎水。今啓迷方粗知歸
T2122_.53.0707b14: 向。受菩薩大戒。誡節身心。捨老子之邪風。入
T2122_.53.0707b15: 法流之眞教。伏願天慈曲垂矜許
T2122_.53.0707b16: 至四月十八日。中書舍人臣任孝恭宣勅云。
T2122_.53.0707b17: 能改迷入正。可謂是宿植勝因。宜加勇猛也。
T2122_.53.0707b18: 廢李老道法詔。北齊高祖文宣皇帝。昔金
T2122_.53.0707b19: 陵道士陸修靜者。道門之望。在宋齊兩代。祖
T2122_.53.0707b20: 述三張弘衍二葛。郗張之士封門受録。遂妄
T2122_.53.0707b21: 加穿鑿廣制齋儀。糜費極繁。意在王者遵奉。
T2122_.53.0707b22: 會梁祖啓運下詔捨道。修靜不勝其憤。遂與
T2122_.53.0707b23: 門人及邊境亡命。叛入北齊。又傾散金玉贈
T2122_.53.0707b24: 諸貴遊。託以襟期冀興道法。帝惑之也。於天
T2122_.53.0707b25: 保六年九月。乃下勅召諸沙門。與道士學達
T2122_.53.0707b26: 者十人。親自對較。于時道士呪諸沙門。
T2122_.53.0707b27: 鉢或飛或轉。呪諸梁木或横或竪。沙門
T2122_.53.0707b28: 曾不學術。默無一對。士女擁鬧貴賤移心。
T2122_.53.0707b29: 並以諍徒爲勝也。諸道士等踊躍騰倚魚
T2122_.53.0707c01: 雲漢。高談自矜誇衒道術。仍又唱曰。神通
T2122_.53.0707c02: 權設抑挫強禦。沙門現一我當現二。今薄示
T2122_.53.0707c03: 小術並辭退屈。事亦可見。帝命上統法師與
T2122_.53.0707c04: 靜捔試。上曰。方術小技俗儒恥之。況出家
T2122_.53.0707c05: 人也。雖然天命難拒。豈得無言。可令最下座
T2122_.53.0707c06: 僧對之。即往尋覓。有僧名佛俊。又字曇顯者。
T2122_.53.0707c07: 不知何人遊行無定。飮噉同俗。時有放言摽
T2122_.53.0707c08: 寤宏遠。上統知其深量。私與之交。于時名
T2122_.53.0707c09: 僧盛集。顯居末座。酣酒大醉昂兀而坐。有司
T2122_.53.0707c10: 不敢召之。以事告於上統。上曰。道士祭酒常
T2122_.53.0707c11: 道所行。止是飮酒道人可共言耳。可扶輿將
T2122_.53.0707c12: 來。於是合衆皆憚而怯。上統威權不敢有諫。
T2122_.53.0707c13: 乃兩人扶顯令上高座。顯既上便立而含笑
T2122_.53.0707c14: 曰。我飮酒大醉耳。中有所聞云。沙門現一我
T2122_.53.0707c15: 當現二。此言虚實。道士曰。有實。顯即翹足
T2122_.53.0707c16: 立。我已現一。卿可現二。各無對之。顯曰。
T2122_.53.0707c17: 向呪諸衣物飛揚者。我故開門試卿術耳。命
T2122_.53.0707c18: 取稠禪師衣*鉢*呪之。諸道士一時奮發共
T2122_.53.0707c19: 呪。一無動搖。帝勅取衣。乃至十人牽擧不動。
T2122_.53.0707c20: 顯乃令以衣置。諸梁木又令*呪之。都無一
T2122_.53.0707c21: 驗。道士等相顧無頼。猶以言辯自高乃曰。佛
T2122_.53.0707c22: 家自號爲内。内則小也。説我道家爲外。外則
T2122_.53.0707c23: 大也。顯應聲曰。若然則天子處内。定小百官
T2122_.53.0707c24: 矣。靜與其屬緘口無言。帝目驗臧否。便下詔
T2122_.53.0707c25: 曰。法門不二眞宗在一。求之正路寂泊爲本。
T2122_.53.0707c26: 祭酒道者。世中假妄。俗人未*寤。仍有秖崇。
T2122_.53.0707c27: &T008673;是味。清虚焉在。瞿脯斯甜。慈悲永隔。
T2122_.53.0707c28: 上異仁祠。下乖祭典。皆宜禁絶不復遵事。頒
T2122_.53.0707c29: 勒遠近咸使知聞。其道士歸伏者。並付昭玄
T2122_.53.0708a01: 大統上法師度聽出家。未發心者可令
T2122_.53.0708a02: &T061269;。爾日斬首者非一。自謂神仙者。可上三
T2122_.53.0708a03: 爵臺令其投身飛逝。諸道士等皆碎屍塗地。
T2122_.53.0708a04: 僞妄斯絶致使齊境國無兩信。迄于隋初漸
T2122_.53.0708a05: 開其術。至今東川此宗微末無足抗言。至
T2122_.53.0708a06: 唐貞觀二十二年。有吉州囚人劉紹略妻王
T2122_.53.0708a07: 氏有五岳眞仙圖及舊道士鮑靜所造三皇經
T2122_.53.0708a08: 合一十四紙。上云。凡諸侯有此文者。必爲國
T2122_.53.0708a09: 王。大夫有此文者。爲人父母。庶人有此文者。
T2122_.53.0708a10: 錢財自聚婦人有此文者。必爲皇后。時吉州
T2122_.53.0708a11: 司法參軍吉辯。因檢囚席。乃於王氏衣籠中
T2122_.53.0708a12: 得之。時追紹略等。勘問云。向道士所得之受
T2122_.53.0708a13: 持。州官將爲圖讖。因封此圖及經。馳驛申省
T2122_.53.0708a14: 勅。勅令省官勘。當時朝議郎刑部郎中紀
T2122_.53.0708a15: 懷業等。乃追京下清都觀道士張慧元西華
T2122_.53.0708a16: 觀道士成武英等勘問。並欵稱云。此先道士
T2122_.53.0708a17: 鮑靜等所作。妄爲墨書。非今元等所造
T2122_.53.0708a18: 勅遣除毀。又得田令官奏云。如佛教。依内律
T2122_.53.0708a19: 僧尼受戒。得蔭田人各三十畝。今道士女道
T2122_.53.0708a20: 士。皆依三皇經。受其上清下清。替僧尼戒
T2122_.53.0708a21: 處。亦合蔭田三十畝。此經既僞廢除。道士女
T2122_.53.0708a22: 道士既無戒法。即不合受田。請同經廢。京城
T2122_.53.0708a23: 道士等。當時懼怕畏廢蔭田。私憑奏官請將
T2122_.53.0708a24: 老子道徳經替處。其年五月十五日出勅。侍
T2122_.53.0708a25: 郎崔仁師宣
T2122_.53.0708a26: 勅旨云。三皇經文字既不可傳。又語渉妖妄
T2122_.53.0708a27: 宜並除之。即以老子道徳經替處。有諸道觀
T2122_.53.0708a28: 及以百姓人間有此文者。並勒送省除毀。其
T2122_.53.0708a29: 年冬諸州考使入京朝集。括得此文者。總取
T2122_.53.0708b01: 禮部尚書廳前。並從火謝也。故知代代穿鑿
T2122_.53.0708b02: 狂簡寔繁。人人妄作斐然盈卷。無識之徒將
T2122_.53.0708b03: 爲聖説。晋彭城郡有釋道融。汲郡林慮人。十
T2122_.53.0708b04: 二出家。厥師愛其神彩先令外學。往村借論
T2122_.53.0708b05: 語竟不齎歸。於彼已誦。師便借本覆之不遺
T2122_.53.0708b06: 一字。既嗟而異之。於是恣其游學。迄至立年
T2122_.53.0708b07: 才解英絶。内外經書暗游心府。姚興曰。昨見
T2122_.53.0708b08: 融公復是奇聰明釋子。勅入逍遙園與什參
T2122_.53.0708b09: 正詳譯。俄而師子國有一婆羅門。聰辯多學。
T2122_.53.0708b10: 西土俗書罕不披誦。爲彼國外道之宗。聞什
T2122_.53.0708b11: 在關大行佛法。乃謂其徒曰。寧可使釋氏之
T2122_.53.0708b12: 風獨傳震旦。而吾等正化不洽東國。遂乘駝
T2122_.53.0708b13: 負書來入長安。姚興見其口眼便僻。頗亦惑
T2122_.53.0708b14: 之。婆羅門乃啓興曰。至道無方各尊其事。今
T2122_.53.0708b15: 請與秦僧捔其辯力。隨有優者即傳其化。興
T2122_.53.0708b16: 即許焉。時關中僧衆相視缺然。莫敢當者。什
T2122_.53.0708b17: 謂融曰。此外道聰明殊人。捔言必勝。使無上
T2122_.53.0708b18: 大道在吾徒而屈。良可悲矣。若使外道得志。
T2122_.53.0708b19: 則法輪摧軸。豈可然乎。如吾所覩在君一人。
T2122_.53.0708b20: 融自顧才力不減。而外道經書未盡披讀。乃
T2122_.53.0708b21: 密令人寫婆羅門所持經目。一披即誦。後剋
T2122_.53.0708b22: 日論義。姚興自出。公卿皆會。關中僧衆四遠
T2122_.53.0708b23: 必集。融與婆羅門擬相酬抗。鋒辯飛玄彼所
T2122_.53.0708b24: 不及。婆羅門自知辭理已屈。猶以廣讀爲本。
T2122_.53.0708b25: 融乃列其所讀書并秦地經史名目卷部。三
T2122_.53.0708b26: 倍多之。什因嘲之曰。君不聞大秦廣學。那
T2122_.53.0708b27: 忽輕爾遠來。婆羅門心愧悔伏。頂禮融足。旬
T2122_.53.0708b28: 日之中無何而去。像運再興融有力也。後還
T2122_.53.0708b29: 彭城常講説相續。聞道至者千有餘人。依隨
T2122_.53.0708c01: 門徒數盈三百。性不狎諠常登樓披翫。殷勤
T2122_.53.0708c02: 善誘畢命弘法。後卒於彭城。春秋七十四矣。
T2122_.53.0708c03: 所著法華大品金光明十地維摩等義。並行
T2122_.53.0708c04: 於世
T2122_.53.0708c05: 魏書云。正光元年。明帝加朝服大赦天下。召
T2122_.53.0708c06: 佛道二宗門人殿前。齋訖侍中劉騰宣勅。
T2122_.53.0708c07: 法師等與道士論議。以釋弟子疑網。時清通
T2122_.53.0708c08: 觀道士姜斌與融覺寺僧曇謨最對論。帝曰。
T2122_.53.0708c09: 佛與老子同時不斌曰。老子西入化胡。佛時
T2122_.53.0708c10: 以充侍者。明是同時。最曰。何以知之。斌曰。
T2122_.53.0708c11: 案老子開天經。是以得知。最曰。老子當周何
T2122_.53.0708c12: 王幾年而生。周何王幾年西入。斌曰。當周定
T2122_.53.0708c13: 王即位三年乙卯之歳。於楚國陳苦縣厲卿
T2122_.53.0708c14: 曲仁里。九月十四日夜子時生。至周簡王四
T2122_.53.0708c15: 年丁丑歳。事周爲守藏吏。簡王十三年遷爲
T2122_.53.0708c16: 太史。至敬王元年庚辰歳。年八十五。見周徳
T2122_.53.0708c17: 凌遲與散關令尹喜西入化胡。斯足明矣。最
T2122_.53.0708c18: 曰。佛以周昭王二十四年四月八日生。穆王
T2122_.53.0708c19: 五十三年二月十五日滅度。計入涅槃後經三
T2122_.53.0708c20: 百四十五年。始到定王三年。老子方生。生已
T2122_.53.0708c21: 年八十五。至敬王元年凡經四百二十五年。
T2122_.53.0708c22: 始與尹喜西遁。據此年載懸殊無乃謬乎。斌
T2122_.53.0708c23: 曰。若佛生周昭之時。有何文記。最曰。周書異
T2122_.53.0708c24: 記漢法本内傳。並有明文。斌曰。孔子既是制
T2122_.53.0708c25: 法聖人。當時於佛迥無文記何耶。最曰。仁者
T2122_.53.0708c26: 識同莞窺覽不弘遠。案孔子有三備卜經。謂
T2122_.53.0708c27: 天地人也。佛之文言出在中備。仁者早自披
T2122_.53.0708c28: 究不有此迷。斌曰。孔子聖人不言而知。何假
T2122_.53.0708c29: 卜乎。最曰。惟佛是衆聖之王。四生之導首。達
T2122_.53.0709a01: 一切含靈。前後二際吉凶終始。不假卜觀。自
T2122_.53.0709a02: 餘小聖。雖曉未然之理。必藉蓍龜以通靈卦
T2122_.53.0709a03: 也。侍中尚書令元文。宣勅語道士姜斌等。論
T2122_.53.0709a04: 無宗旨宜退下席。又問。開天經何處得來。是
T2122_.53.0709a05: 誰所説。即遣中書侍郎魏收尚書郎祖瑩等
T2122_.53.0709a06: 就觀取經。帝令議之。太尉丹陽王蕭
T2122_.53.0709a07: 傅李寔衞尉許伯桃吏部尚書邢欒散騎常
T2122_.53.0709a08: 侍温子昇等一百七十人讀訖。奏云。老子止
T2122_.53.0709a09: 著五千文。更無言説。臣等所議。姜斌罪當惑
T2122_.53.0709a10: 衆。帝加極刑。時有三藏法師菩提流支。行佛
T2122_.53.0709a11: 慈化。諫帝乃止。配徒馬邑右二驗出
梁高僧傳
T2122_.53.0709a12: 晋程道慧。字文和。武昌人也。世奉五斗米
T2122_.53.0709a13: 道不信有。佛常云。古來正道莫踰李老。何乃
T2122_.53.0709a14: 信惑胡言以爲勝教。太元十五年病死。心下
T2122_.53.0709a15: 尚暖。家不殯殮。數日得蘇。説初死時見十許
T2122_.53.0709a16: 人。縛録將去逢一比丘云。此人宿福未可縛
T2122_.53.0709a17: 也。乃解其縛散驅而去。道路修平而兩邊棘刺
T2122_.53.0709a18: 森然。略不容足。驅諸罪人馳走其中。肉隨著
T2122_.53.0709a19: 刺號呻聒耳。見*慧行在平路。皆歎羨曰。佛
T2122_.53.0709a20: 弟子行路修福人也。*慧曰。我不奉法。其人
T2122_.53.0709a21: 笑曰。君忘之耳。*慧因自憶先身奉佛。已經
T2122_.53.0709a22: 五生五死忘失本志。今生在世幼遇惡人。未
T2122_.53.0709a23: 達邪正乃惑邪道。既至大城徑進聽事。見一
T2122_.53.0709a24: 人年可四五十。南面而坐。見*慧驚曰。君不
T2122_.53.0709a25: 應來。有一人著單衣幘持簿書對曰。此人伐
T2122_.53.0709a26: 社殺人。罪應來此。向所逢比丘。亦隨*慧入。
T2122_.53.0709a27: 申理甚至。云伐社非罪也。此人宿福甚多。殺
T2122_.53.0709a28: 人雖重報未至也。南面坐者曰。可罰所録人。
T2122_.53.0709a29: 命*慧就坐。謝曰。小鬼謬濫枉相録來。亦由
T2122_.53.0709b01: 忘失宿命不知奉大正法故也。將遣*慧
T2122_.53.0709b02: 還。乃使暫兼覆校將軍歴觀地獄。*慧欣然辭
T2122_.53.0709b03: 出導從而行行至諸城。城皆是地獄。人衆巨
T2122_.53.0709b04: 億悉受罪報。見有猘狗齩人百節。肌肉散
T2122_.53.0709b05: 落流血藉地。又有群鳥其喙如鋒。飛來甚
T2122_.53.0709b06: 欻然而至。入人口中表裏貫洞。其人
T2122_.53.0709b07: 轉呼噭筋骨碎落。其餘經見與趙泰屑荷大
T2122_.53.0709b08: 抵粗同。不復具載。唯此二條爲異。故詳記之。
T2122_.53.0709b09: 觀歴既遍。乃遣*慧還。復見向所逢比丘。與
T2122_.53.0709b10: *慧一銅物。形如小鈴。曰君還至家可棄此門
T2122_.53.0709b11: 外勿以入室。某年月日君當有厄。誡愼過此。
T2122_.53.0709b12: 壽延九十。時道*慧家於京師大桁南。自見
T2122_.53.0709b13: 來還達皂莢橋。見親表三人住車共語。悼*慧
T2122_.53.0709b14: 之亡。至門見婢行哭而市。彼人及婢咸弗見
T2122_.53.0709b15: 也。*慧將入門。置向銅物門外樹上。光明舒
T2122_.53.0709b16: 散流飛屬天。良久還小奄爾而滅。至戸聞屍
T2122_.53.0709b17: 臭。惆悵惡之。時賓親奔吊。突*慧者多不得
T2122_.53.0709b18: 裵回。因進入屍忽然而蘇。説所逢車人及
T2122_.53.0709b19: 市婢。咸皆符同。*慧後爲廷尉。預西堂聽誦。
T2122_.53.0709b20: 未及就列欻然頓悶。不識人半日乃愈。計其
T2122_.53.0709b21: 時日即道人所戒之期。頃之遷爲廣州刺史。
T2122_.53.0709b22: 元嘉六年。卒六十九矣右一驗出
冥祥記
T2122_.53.0709b23: 唐益州福壽寺釋寶瓊。俗姓馬氏。綿竹縣人。
T2122_.53.0709b24: 小年出家清卓儉素。讀誦大品兩日一遍。以
T2122_.53.0709b25: 爲常業。勸歴邑義日誦一卷者。向有千計。四
T2122_.53.0709b26: 遠聞者。皆來欽敬。本邑連比什邡諸縣。並是
T2122_.53.0709b27: 道民執邪日久。投寄無容。瓊雖桑梓習俗而
T2122_.53.0709b28: 不事道。李氏諸族値作道會。邀瓊赴之。來既
T2122_.53.0709b29: 後至不禮而坐。皆謂不禮天尊輕我宗法耶。
T2122_.53.0709c01: 瓊曰。邪正道殊所事各異。天尚不禮何況老
T2122_.53.0709c02: 君。衆議紛紜頗相凌侮。瓊見諍訟不止又報
T2122_.53.0709c03: 曰。吾禮非所禮。恐貽辱先宗。遂禮一拜。道像
T2122_.53.0709c04: 并座一時動搖。又禮一拜。連座反倒墜落在
T2122_.53.0709c05: 地。身座摧毀道民羞恥。唱言風鼓競來周正。
T2122_.53.0709c06: 又禮還倒。瓊曰。天朗和暢而言怨風。汝之
T2122_.53.0709c07: 愚戇不測吾風。合衆驚懼一心禮瓊。遠近聞
T2122_.53.0709c08: 知皆捨道歸佛。闔境道俗及以傍縣道黨同
T2122_.53.0709c09: 嗟。皆來請瓊受菩薩戒。縣令高達。素有誠信
T2122_.53.0709c10: 敬承威徳。更於州寺召僧弘講。以貞觀八年
T2122_.53.0709c11: 終於所住右一驗出
唐高僧傳
T2122_.53.0709c12: 法苑珠林卷第五十五
T2122_.53.0709c13:
T2122_.53.0709c14:
T2122_.53.0709c15:
T2122_.53.0709c16: 法苑珠林卷第五十六
T2122_.53.0709c17:  西明寺沙門釋道世撰 
T2122_.53.0709c18: 富貴篇第六十
T2122_.53.0709c19: 貧賤篇第六十四
T2122_.53.0709c20: 富貴篇此有二部
T2122_.53.0709c21: 述意部第一
T2122_.53.0709c22: 夫行善感樂如影隨形。作惡招苦猶聲發響。
T2122_.53.0709c23: 故富同珠玉貴若蕭曹。錦繍爲衣金銀作屋。
T2122_.53.0709c24: 雲起龍吹之前。風暄鳳管之上。趨鏘廣殿容
T2122_.53.0709c25: 與長廊。曳珠履於丹墀。珥金貂於青瑣。
T2122_.53.0709c26: 食則珍羞滿席海陸盈前。鼎味星羅芬馨雲
T2122_.53.0709c27: 布。坐則高堂雅室玉砌珠簾。絲竹絃筦凄
T2122_.53.0709c28: 飄颺。臥則蘭燈炳曜繍晃垂陰。錦被既
T2122_.53.0709c29: 敷羺氈且拂。行則駟馬電飛輦輿雷動。千乘
T2122_.53.0710a01: 萬騎隱隱闐闐。略述福因善報如是。由昔行
T2122_.53.0710a02: 檀受斯勝利也
T2122_.53.0710a03: 引證部第二
T2122_.53.0710a04: 如賢愚經云。昔佛在時舍衞國有一長者。豪
T2122_.53.0710a05: 貴巨富生一男兒。面貌端正世所希有。父母
T2122_.53.0710a06: 歡喜。因爲立字名檀彌離。年漸長大其父命
T2122_.53.0710a07: 終。波斯匿王即以父爵而以封之。受王封已。
T2122_.53.0710a08: 其家舍宅變成七寶。諸庫藏中悉皆盈滿種
T2122_.53.0710a09: 種寶物。時王太子字毘琉璃。遇得熱病。諸醫
T2122_.53.0710a10: 處藥啓王云。須牛頭旃檀用塗其身當得除
T2122_.53.0710a11: 愈。王即募覓。若有得者。一兩之直賞金千兩。
T2122_.53.0710a12: 無持來者。有人白王。檀彌離家舍内大有。時
T2122_.53.0710a13: 王聞已躬自往求。到檀彌離長者門前。見其
T2122_.53.0710a14: 外門純是白銀。即遣門人入通消息。時守門
T2122_.53.0710a15: 人入白長者。波斯匿王今在門外。長者聞已
T2122_.53.0710a16: 即出奉迎。請王入宮。王入門内見有一女。面
T2122_.53.0710a17: 首端正世間無比。坐白銀床紡白銀縷。小女
T2122_.53.0710a18: 十人侍從左右。時王問言。是卿婦耶。長者答
T2122_.53.0710a19: 言。是守門婢其小女者。通白消息。次入中門
T2122_.53.0710a20: 純紺琉璃。門内有女坐琉璃床。面首端正倍
T2122_.53.0710a21: 勝於前。左右侍從倍復前數。次入内門純以
T2122_.53.0710a22: 黄金。門内一女面首端正。轉復倍勝。坐黄金
T2122_.53.0710a23: 床紡黄金縷。左右侍從復倍上數。王復問言
T2122_.53.0710a24: 是卿婦耶。長者答言。是守門婢。入到舍内見
T2122_.53.0710a25: 琉璃地。屋間剋鏤種種百獸。風吹動之形現
T2122_.53.0710a26: 地上。王見謂水。悑不敢前。語長者言。餘更
T2122_.53.0710a27: 無地殿前作海。彌離白王。是琉璃地。非是
T2122_.53.0710a28: 水也。即脱手上七寶環玔擲著于地。礙壁乃
T2122_.53.0710a29: 住。王知地已即共入内昇七寶殿。婦在殿上
T2122_.53.0710b01: 坐琉璃床。更有寶床請王令坐。時婦見王眼
T2122_.53.0710b02: 中涙出。王問之言。何故不喜眼中涙出婦答。
T2122_.53.0710b03: 大王。但於今者聞王身上煙氣。是以涙出。王
T2122_.53.0710b04: 即問言。家不然火耶。答言不也。王復問言。用
T2122_.53.0710b05: 何作食。婦答曰。須食之時百味自至。王復問
T2122_.53.0710b06: 言。夜不須明耶。婦答王言。用摩尼珠而以照
T2122_.53.0710b07: 之。遍室大明。時檀彌離跪白王曰。大王。何故
T2122_.53.0710b08: 勞屈尊神到此。波斯匿王具以事答。長者聞
T2122_.53.0710b09: 已即將王入遍示諸藏。七寶盈滿。牛頭香積
T2122_.53.0710b10: 不可稱計。王須任取。王取二兩遣人先送。王
T2122_.53.0710b11: 敬語之。今有佛出。卿聞不耶。彌離答言。云何
T2122_.53.0710b12: 名佛。王即爲説。彌離歡喜即往佛所。佛爲説
T2122_.53.0710b13: 法得須陀洹。尋即出家得阿羅漢。三明六通
T2122_.53.0710b14: 具八解脱。阿難見已而白佛言。此檀彌離。宿
T2122_.53.0710b15: 植何業生於人中受天福報。又値世尊出家
T2122_.53.0710b16: 得道。佛告阿難。乃往過去九十一劫。有佛出
T2122_.53.0710b17: 世。號毘婆尸。入涅槃後。於像法中有五比丘。
T2122_.53.0710b18: 共立要契在一林中。精勤修道。語一比丘。此
T2122_.53.0710b19: 去城遠乞食勞苦。汝當爲福一夏乞食供養
T2122_.53.0710b20: 我等。其一比丘即便入城。勸諸檀越日爲送
T2122_.53.0710b21: 食。四人身安專精行道得阿羅漢。即語此人。
T2122_.53.0710b22: 縁汝之故我等安隱。所作已辨。汝願何等。
T2122_.53.0710b23: 其人聞已歡喜發願。使我來世天上人中富
T2122_.53.0710b24: 貴自然値佛獲道。縁是功徳。從是以來九十
T2122_.53.0710b25: 一劫不墮惡道。天上人中常處豪貴。所須自
T2122_.53.0710b26: 然。今値我故出家得道
T2122_.53.0710b27: 又賢愚經云。昔佛*在時。舍衞國中有一長
T2122_.53.0710b28: 者。其家巨富財寶無量不可稱計。生一男兒。
T2122_.53.0710b29: 身體金色端正少雙。父母見已歡喜無量。因
T2122_.53.0710c01: 爲立字。名曰金天。其生之日家中自然出一
T2122_.53.0710c02: 井水。縱廣八尺深亦八尺。沒用能稱人意。須
T2122_.53.0710c03: 衣出衣。須食出食。金銀珍寶一切所須。作願
T2122_.53.0710c04: 取之如意即得。兒年長大才藝博通。其父念
T2122_.53.0710c05: 言。我兒端正容貌絶倫。要覓名女金容妙體
T2122_.53.0710c06: 類我兒者。當往求之。時闍婆國有大長者。而
T2122_.53.0710c07: 生一女字金光明。端正非凡。身體金色晃煜
T2122_.53.0710c08: 照人。初生之日亦有自然八尺井水。其井亦
T2122_.53.0710c09: 能出種種寶衣服飮食。一切所須稱適人情。
T2122_.53.0710c10: 父母亦自念言。我女端正人中英妙。要得
T2122_.53.0710c11: 賢士金色光暉類我女者。乃共爲婚。其女名
T2122_.53.0710c12: 稱遠徹。金天遂娶爲婦。後時金天請佛及僧
T2122_.53.0710c13: 飯食供養。飯食訖已。佛爲説法。金天夫婦及
T2122_.53.0710c14: 其父母。悉皆獲得須陀洹果。金天夫婦倶白
T2122_.53.0710c15: 父母求索出家。父母即聽。既出家已夫婦並
T2122_.53.0710c16: 得阿羅漢果。一切功徳皆悉具足。阿難見已
T2122_.53.0710c17: 而白佛言。金天夫婦宿殖何福。生豪族家身
T2122_.53.0710c18: 體金色復有自然八尺井水出種種物。佛告
T2122_.53.0710c19: 阿難。乃往過去九十一劫。毘婆尸佛入涅槃
T2122_.53.0710c20: 後。有諸比丘。游行教化。到一村中。村人見僧
T2122_.53.0710c21: 競共供養。時有夫婦。二人貧窮家無升斗。其
T2122_.53.0710c22: 夫見他供養衆僧。向婦啼哭懊惱涙墮婦臂
T2122_.53.0710c23: 上婦即問夫。何故啼哭。夫答婦言。我父在時
T2122_.53.0710c24: 積財滿藏富溢難量。至我身上貧窮困極。本
T2122_.53.0710c25: 日雖有而不布施。今日値僧貧無可施。前身
T2122_.53.0710c26: 不施今致此貧。今又不施未來轉劇。吾思惟
T2122_.53.0710c27: 此是以懊惱。婦語夫言。雖有空意無錢可施。
T2122_.53.0710c28: 知當如何。婦又語夫。試至故舍遍推覓看。
T2122_.53.0710c29: 儻或得之。夫遂往覓得一金錢。持至婦所。其
T2122_.53.0711a01: 婦爾時有一明鏡。復得一瓶。盛滿淨水。安
T2122_.53.0711a02: 錢瓶中。以鏡著上。夫婦同心持布施僧。發願
T2122_.53.0711a03: 而去。縁是功徳。從是以來九十一劫不墮惡
T2122_.53.0711a04: 道。天上人中常爲夫婦。身體金色受福快
T2122_.53.0711a05: 樂。今値我故出家得道
T2122_.53.0711a06: 又出曜經云。昔佛在世時。迦毘羅衞國中有
T2122_.53.0711a07: 目連同産弟。大富饒財七珍具足。庫藏盈
T2122_.53.0711a08: 溢。奴婢僕從不可稱計。時目揵連數往弟家
T2122_.53.0711a09: 而告弟曰。聞卿慳嫉不好布施。佛常説施獲
T2122_.53.0711a10: 報無數。卿今施者得福無量。弟聞兄教開藏
T2122_.53.0711a11: 布施。更立新藏欲受其報。未經旬日財寶竭
T2122_.53.0711a12: 盡。故藏悉空新藏無報。其弟懊惱向兄説曰。
T2122_.53.0711a13: 前見兄勅施獲大報。不敢違教。諸來求乞竭
T2122_.53.0711a14: 藏施盡。故藏悉空新藏無報。將無爲兄所疑
T2122_.53.0711a15: 誤耶。兄曰。止止。莫陳此語。勿使外道邪見之
T2122_.53.0711a16: 人聞此麁言。若使福徳當有形者。虚空境界
T2122_.53.0711a17: 所不容受。吾今權示汝微報。即以神力手接
T2122_.53.0711a18: 其弟至第六天。見有宮殿七寶合成。香風浴
T2122_.53.0711a19: 池庫藏盈溢不可稱計。玉女營從數千萬衆。
T2122_.53.0711a20: 純女無男。即問兄曰。是何宮殿巍巍乃爾。目
T2122_.53.0711a21: 連告弟。汝自往問。弟即自往問天女曰。是何
T2122_.53.0711a22: 宮殿七寶合成。巍巍堂堂懸處虚空。誰有福
T2122_.53.0711a23: 徳於中受報。天女報曰。閻浮提内迦毘羅國
T2122_.53.0711a24: 中。釋迦文佛神足弟子。名曰目連。彼有賢弟
T2122_.53.0711a25: 大富長者。由好布施後生此處。而與我等作
T2122_.53.0711a26: 其夫主。弟聞歡喜善心生焉。還至兄所具白
T2122_.53.0711a27: 其情。目連告曰。夫人布施爲有報耶爲無報
T2122_.53.0711a28: 耶。弟懷慚愧向兄懺悔。後至家中轉更修福。
T2122_.53.0711a29: 命終之後即生天上。受斯果報
T2122_.53.0711b01: 又樹提伽經云。佛在世時有一大富長者。名
T2122_.53.0711b02: 爲樹提伽。倉庫盈溢金銀具足。奴婢成行。無
T2122_.53.0711b03: 所可欲。有一白&T073554;手巾掛著池邊。爲天風
T2122_.53.0711b04: 起吹王殿前。王即大會群臣坐共參論。羅列
T2122_.53.0711b05: 卜問。怪其所以。諸臣皆言。國將欲興。天賜白
T2122_.53.0711b06: &T073554;樹提默然。王語樹提。諸臣皆慶。卿何無
T2122_.53.0711b07: 言。樹提答王。不敢欺王。是臣家拭體白*&T073554;
T2122_.53.0711b08: *掛著池邊。爲天風起吹王殿前。故默不言。
T2122_.53.0711b09: 却後數日有一九色金華。大如車輪。墮王殿
T2122_.53.0711b10: 前。王復會臣問答如前。樹提答王言。臣不敢
T2122_.53.0711b11: 欺王。是臣之家後園之中萎落之華。爲天風
T2122_.53.0711b12: 起吹王殿前。故默無言。王語樹提。卿家能爾。
T2122_.53.0711b13: 卿須還歸任作調度。吾領二十萬衆。往到卿
T2122_.53.0711b14: 舍看去。樹提答言。願王相隨不須預去。是臣
T2122_.53.0711b15: 之家自然床席。不須人鋪。自然飮食不須人
T2122_.53.0711b16: 作。自然&T016254;來。不須喚呼。自然&T016254;去。不須反
T2122_.53.0711b17: 顧。王即將領二十萬衆。到樹提伽南門而入
T2122_.53.0711b18: 有。一童子端正可愛。王語樹提是卿兒不。答
T2122_.53.0711b19: 言。是臣守閤之奴。小復前行至内閤門。有
T2122_.53.0711b20: 一童女顏色端正。皮色瑤悦甚復可愛。王語
T2122_.53.0711b21: 樹提。是卿女耶婦耶。答言。是臣守閤之婢。小
T2122_.53.0711b22: 復前行至其堂前。白銀爲壁水精爲地。王見
T2122_.53.0711b23: 謂水疑不得前。樹提導前將王上堂。坐金床
T2122_.53.0711b24: 踞玉机。樹提伽婦坐百二十重金銀幃帳裏。
T2122_.53.0711b25: 披帳而出。爲王設拜。眼中涙出。王語樹提。
T2122_.53.0711b26: 卿婦拜我何故涙出。臣不敢欺王。聞王煙氣
T2122_.53.0711b27: 眼中涙出。王言。庶民然脂。諸侯然蜜。天子然
T2122_.53.0711b28: 漆。漆亦無煙。何得涙出。樹提答王。臣家有一
T2122_.53.0711b29: 明月神珠。掛著堂殿。晝夜無異。不須火光。樹
T2122_.53.0711c01: 提堂前有一十二重高樓。將王上看。四面觀
T2122_.53.0711c02: 視恍忽經月。大臣白王。國計事大。王可還
T2122_.53.0711c03: 歸。王謂須臾小復可忍。復游園地不覺經月。
T2122_.53.0711c04: 問答同前。樹提出七寶施兼綾羅繒綵。二十
T2122_.53.0711c05: 萬衆人馬倶重。一時還國。王語群臣。其樹提
T2122_.53.0711c06: 伽是我之民。婦女宅舍過殊於我。我欲伐
T2122_.53.0711c07: 之。可取以不。諸臣皆言。可取。王將四十萬
T2122_.53.0711c08: 衆。椎鍾鳴鼓圍樹提宅。數百餘重。樹提伽宅
T2122_.53.0711c09: 南門中有一力士。手捉金杖一擬四十萬衆。
T2122_.53.0711c10: 人馬倶倒手脚繚戻。腰髖婀娜状似醉容。頭
T2122_.53.0711c11: &T010065;峨不復得起。於是樹提乘雲母之車。來
T2122_.53.0711c12: 問諸人。來時何苦臥地不起。大王遣來欲
T2122_.53.0711c13: 長者。長者力士手捉金杖。一擬四十萬衆。人
T2122_.53.0711c14: 馬倶倒不復得起。樹提問言。欲得起不。諸人
T2122_.53.0711c15: 皆言。欲得起樹提一放神力。令四十萬衆人
T2122_.53.0711c16: 馬倶起。一時還國。王即遣使喚樹提伽同車
T2122_.53.0711c17: 而載。往詣佛所白言。世尊。樹提先身作何功
T2122_.53.0711c18: 徳得是果報。佛言。善聽。先有五百同縁在
T2122_.53.0711c19: 於山阻。道逢一病道人。賜其庵屋米糧燈燭。
T2122_.53.0711c20: 爾時廣乞多願。天自供我。從空來下。變身十
T2122_.53.0711c21: 八。放大光明。蕩照天下。又願作佛破散鐵圍
T2122_.53.0711c22: &T055114;湯。生華獄出旃檀。餓鬼作沙門。羅刹坐誦
T2122_.53.0711c23: 經。五百商人齎其重寶。由供病僧從僧廣乞
T2122_.53.0711c24: 天供。今得斯報。于時施者樹提伽是 病道
T2122_.53.0711c25: 人者我身是也。五百商人皆得阿羅漢道
T2122_.53.0711c26: 又百縁經云。佛在世時。舍衞城中有一長者。
T2122_.53.0711c27: 名曰善賢。財寶無量不可稱計。其婦生女端
T2122_.53.0711c28: 正殊妙世所希有。頂上自然有一寶珠。光曜
T2122_.53.0711c29: 城内。父母歡喜。因爲立字。名曰寶光。年漸長
T2122_.53.0712a01: 大體性調順。好喜施惠。頂上寶珠有來乞者。
T2122_.53.0712a02: 即取施與。尋復還生。父母歡喜將詣佛所。
T2122_.53.0712a03: 以生喜樂求索出家。佛告善來比丘尼。
T2122_.53.0712a04: 髮自落法服著身成比丘尼。精勤修習得阿
T2122_.53.0712a05: 羅漢。諸天世人所見敬仰。時諸比丘見是事
T2122_.53.0712a06: 已請問因縁。佛告比丘。乃往過去九十一劫。
T2122_.53.0712a07: 有佛出世。號毘婆尸。入涅槃後有王。名曰梵
T2122_.53.0712a08: 摩達多。收取舍利起四寶塔而供養之。時有
T2122_.53.0712a09: 一人入此塔中。持一寶珠繋著棖頭發願而
T2122_.53.0712a10: 去。縁是功徳九十一劫不墮惡趣。天上人中
T2122_.53.0712a11: 常有寶珠。隨共倶生受天快樂。乃至今者遭
T2122_.53.0712a12: 値於我出家得道。比丘聞已歡喜奉行
T2122_.53.0712a13: 又百縁經云。佛在世時。迦毘羅衞城中有一
T2122_.53.0712a14: 長者。財富無量不可稱計。其婦生一肉團。長
T2122_.53.0712a15: 者見已心懷愁惱。謂爲非祥。往詣佛所請問
T2122_.53.0712a16: 吉凶。佛告長者。汝莫疑怪。但好養育。滿七日
T2122_.53.0712a17: 已汝當自見。時長者聞是語已喜不自勝。還
T2122_.53.0712a18: 詣家中勅令瞻養。七日頭到。肉團開敷有百
T2122_.53.0712a19: 男子。端正殊妙世所希有。年漸長大値佛出
T2122_.53.0712a20: 家得阿羅漢果。諸天世人所見敬仰。時諸比
T2122_.53.0712a21: 丘見已請説得道因縁。佛告比丘。乃往過去
T2122_.53.0712a22: 九十一劫。有佛出世。號毘婆尸入涅槃後。時
T2122_.53.0712a23: 彼國王名槃頭末帝。收取舍利造四寶塔。高
T2122_.53.0712a24: 一由旬。而供養之。時有同邑一百餘人作倡
T2122_.53.0712a25: 伎樂。齎持香華供養彼塔。各共發願。以此功
T2122_.53.0712a26: 徳使我來世所在生處共爲兄弟。發是願已
T2122_.53.0712a27: 各自歸去
T2122_.53.0712a28: 佛告比丘。欲知彼時同邑人者。今此一百比
T2122_.53.0712a29: 丘是。由於彼誓願力故。九十一劫不墮三
T2122_.53.0712b01: 塗。天上人中常共同生受天快樂。乃至今者
T2122_.53.0712b02: 遭値於我。故復同生出家得道。比丘聞已歡
T2122_.53.0712b03: 喜奉行
T2122_.53.0712b04: 頌曰
T2122_.53.0712b05:     韞石諒非眞 飾瓶信爲假
T2122_.53.0712b06:     竊服睪門上 濫吹緇軒下
T2122_.53.0712b07:     鳳祀徒驚心 騶文終好野
T2122_.53.0712b08:     眞相豈式昭 浮榮未能捨
T2122_.53.0712b09:     迹殊冠冕容 車襲驅馳者
T2122_.53.0712b10:     已矣歇鄭聲 天然亂周雅
T2122_.53.0712b11:     富貴空爭名 寵辱虚相罵
T2122_.53.0712b12:     須臾風火燭 幻泡何足把
T2122_.53.0712b13: 感應縁略引
六驗
T2122_.53.0712b14: 晋王文度 晋張氏 晋劉伯祖 晋太守李
T2122_.53.0712b15: *常 唐中書令岑文本 唐別駕沈裕善
T2122_.53.0712b16: 晋王文度鎭廣陵。忽見二騶持鵠頭板來
T2122_.53.0712b17: 之。王文大驚問騶我作何官。騶云。尊作平
T2122_.53.0712b18: 北將軍徐兗二洲刺史。王曰。吾已作此官
T2122_.53.0712b19: 何故復*召耶。鬼云。此人間耳。今所作是天
T2122_.53.0712b20: 上官也。王大懼之。尋見迎官。玄衣人及鵠衣
T2122_.53.0712b21: 小吏甚多。王尋病薨右一驗出
幽冥録
T2122_.53.0712b22: 晋長安有張氏者。晝獨處室。有鳩自外入止
T2122_.53.0712b23: 于床。張氏惡之。披懷而祝曰。鳩爾來。爲我禍
T2122_.53.0712b24: 耶。飛上承塵。爲我福耶。來入我懷。鳩翻飛入
T2122_.53.0712b25: 懷。乃化爲一鉤。從爾資産巨萬
T2122_.53.0712b26: 晋博陵劉伯祖爲河東太守。所止承塵上有
T2122_.53.0712b27: 神能語。京師詔書告下消息輒豫告伯祖。伯
T2122_.53.0712b28: 祖問其所食噉。欲得羊肝。買羊肝。於前切
T2122_.53.0712b29: 之。臠臠隨刀不見。兩羊肝盡。有一老貍眇
T2122_.53.0712c01: 眇在案前。侍者擧刀欲斫之。伯祖訶止。自
T2122_.53.0712c02: 擧著承塵上。須臾大笑曰。向者噉肝醉。忽然
T2122_.53.0712c03: 失形與府君相見大慚愧。後伯祖當爲司隷。
T2122_.53.0712c04: 神復先語。伯祖某月某日書當到。到期如言。
T2122_.53.0712c05: 及入司隷府神隨逐承塵上輒言省内事。伯
T2122_.53.0712c06: 祖大恐懼。謂神曰。今職在刺史。左右貴人聞
T2122_.53.0712c07: 神在此因以相害。神答曰。如府君所慮當相
T2122_.53.0712c08: 捨去。遂絶無聲
T2122_.53.0712c09: 晋李*常。字元文。譙國人。少時有一沙門。造
T2122_.53.0712c10: 常謂曰。君福報將至。而復對來隨之。君能守
T2122_.53.0712c11: 貧修道不仕宦者。福増對滅。君其勉之。*常
T2122_.53.0712c12: 性躁又寒門。但問仕宦當何所至了不尋究
T2122_.53.0712c13: 修道意也。與一卷經。*常不肯取。又固問榮途
T2122_.53.0712c14: 貴賤何如。沙門曰。當帶金紫極於三郡。若能
T2122_.53.0712c15: 於一郡止者亦爲善也。*常曰。且當富貴。何
T2122_.53.0712c16: 顧後患因留宿。*常夜起見沙門。身滿一床。
T2122_.53.0712c17: 入呼家人。大小闚視。復變爲大鳥跱屋梁
T2122_.53.0712c18: 上。天曉復形而去。*常送出門忽不復見。知
T2122_.53.0712c19: 是神人。因此事佛而亦不能精。至後爲西陽
T2122_.53.0712c20: 江夏廬江太守加龍驤將軍大興中預錢鳳
T2122_.53.0712c21: 之亂被誅右一驗出
T2122_.53.0712c22: 唐中書令岑文本。江陵人。少信佛常念誦法
T2122_.53.0712c23: 華經普門品。曾乘船於呉江中船壞人盡死。
T2122_.53.0712c24: 文本沒在水中。聞有人言。但念佛必不死
T2122_.53.0712c25: 也。如是三言之。既而隨波涌出。已著北岸遂
T2122_.53.0712c26: 免死。後於江陵設齋。僧徒集其家。有一客僧
T2122_.53.0712c27: 獨後去。謂文本曰。天下方亂。君幸不預其災。
T2122_.53.0712c28: 終逢太平致富貴也。言畢趨出。送出外不見。
T2122_.53.0712c29: 既而文本食齋。於自食盌中得舍利二枚。後
T2122_.53.0713a01: 果如其言。文本自向臨説
T2122_.53.0713a02: 唐戸部尚書武昌公戴文胄。素與舒州別駕
T2122_.53.0713a03: 沈裕善。胄以貞觀七年薨。至八年八月。裕在
T2122_.53.0713a04: 州夢。其身行於京師義寧坊西南街。忽見胄
T2122_.53.0713a05: 著故弊衣顏容甚瘁。見裕悲喜。問公生平修
T2122_.53.0713a06: 福。今者何爲。答曰。吾時誤奏殺人。吾死後他
T2122_.53.0713a07: 人殺羊祭我。由此二事。辯答辛苦不可具言。
T2122_.53.0713a08: 今亦勢了矣。因謂裕曰。吾平生與君善友。竟
T2122_.53.0713a09: 不能進君官位。深恨于懷。君今自得五品文
T2122_.53.0713a10: 書。已過天曹。相助欣慶。故以相報。言畢而
T2122_.53.0713a11: 寤向人説之。冀夢有徴。其年冬裕入京參
T2122_.53.0713a12: 選。有銅罰不得官。又向人説所夢無驗。九年
T2122_.53.0713a13: 春裕將歸江南行至徐州。忽奉
T2122_.53.0713a14: 詔書。授裕五品爲婺州治中。臨兄爲吏部侍
T2122_.53.0713a15: 郎。聞之召裕問云爾右二驗出
冥報記
T2122_.53.0713a16: 貧賤篇第六十此有五部
T2122_.53.0713a17:   述意部 引證部 須達部 貧兒部
T2122_.53.0713a18: 貧女部
T2122_.53.0713a19: 述意部第一
T2122_.53.0713a20: 夫貧富貴賤並因往業。得失有無皆由昔行。
T2122_.53.0713a21: 故經言。欲知過去因當觀現在果。欲知未來
T2122_.53.0713a22: 果當觀現在因。所以原憲之家黔婁之室。繩
T2122_.53.0713a23: 樞甕牖無掩風塵。席戸蓬扉不遮霜露。或
T2122_.53.0713a24: 藁以爲薦。或裁荷葉以充衣。斂肘則兩
T2122_.53.0713a25: 袖皆穿。納縷則雙衿同缺。口腹乃資於安
T2122_.53.0713a26: 邑。宿止則寄在於靈臺。頭戴十年之冠。身
T2122_.53.0713a27: 百結之縷。郷里既無田宅。雒陽又闕主人。
T2122_.53.0713a28: 浪宕隨時巑岏度日。雖慚靈輒。而有翳桑之
T2122_.53.0713a29: 弊。乃愧伯夷便致首陽之苦。裘裳頓乏。豈
T2122_.53.0713b01: 見陽春升斗並無。何以卒歳。所以如此者。
T2122_.53.0713b02: 皆由曩日不行惠施常蘊慳貪。致令果報一
T2122_.53.0713b03: 朝窶盡。是故行者宜當布施也
T2122_.53.0713b04: 引證部第二
T2122_.53.0713b05: 如燈指經云。當知貧窮比於地獄。失所依憑
T2122_.53.0713b06: 栖寄無處。憂心火熾愁*瘁燋然。華色既衰容
T2122_.53.0713b07: 障礙。身體尪羸飢渇消削。眼目搯陷
T2122_.53.0713b08: 節骨立。薄皮纒裹筋脈露現。頭髮蓬亂手足
T2122_.53.0713b09: 鋭細。其色艾白擧體&MT00143;裂。又無衣裳至糞穢
T2122_.53.0713b10: 中。拾掇麁弊連綴相著。纔遮人形赤露四體。
T2122_.53.0713b11: 倚臥糞堆復無席薦。諸親舊等見而不識。歴
T2122_.53.0713b12: 衖乞食猶如餓烏。至知友邊欲從乞食。守門
T2122_.53.0713b13: 之人遮而不聽。伺便輒入復爲排辱。舍主既
T2122_.53.0713b14: 出欲加鞭打。俯僂曲躬再拜謝罪。舍主輕蔑
T2122_.53.0713b15: 聊不迴顧。設得入舍輕賤之故既不與語。又
T2122_.53.0713b16: 不敷座。與少飮食撩擲盂器小使充飽。設値
T2122_.53.0713b17: 大會望乞殘食。以輕賤故不喚令坐。反被驅
T2122_.53.0713b18: 走。貧窮之人。譬如林樹無華衆蜂遠離。被霜
T2122_.53.0713b19: 之草葉自焦卷。枯涸之池鴻雁不游。被燒之
T2122_.53.0713b20: 林獐鹿不趣。田苗刈盡無人捃拾。今日貧困
T2122_.53.0713b21: 説往富樂。但謂虚談誰肯信之。由我貧窮所
T2122_.53.0713b22: 向無路。譬如曠野爲火所焚。人不喜樂。如枯
T2122_.53.0713b23: 樹無蔭無依投者。如苗被霜雹捐棄不收。如
T2122_.53.0713b24: 毒蛇害人皆遠離。如雜毒食無有嘗者。如空
T2122_.53.0713b25: 塚間無人趣向。如惡厠溷臭穢盈集。如魁膾
T2122_.53.0713b26: 者人所惡賤。雖説好語他以爲非。若造善業
T2122_.53.0713b27: 他以爲鄙。所爲機捷復嫌輕躁。若復舒緩又
T2122_.53.0713b28: 言重直。設復讃歎人謂謟譽。若不加譽復生
T2122_.53.0713b29: 誹謗。言此貧人常無好語。若復教授復言詐
T2122_.53.0713c01: 僞。若廣言説人謂多舌。若默無言人謂藏情。
T2122_.53.0713c02: 若正直説復云麁獷。若求人意復言謟曲。若
T2122_.53.0713c03: 數親附復言幻惑。若不親附復言矯誕。若順
T2122_.53.0713c04: 他所説復言詐取他意。若不隨順復言自專。
T2122_.53.0713c05: 若屈意承望罵言寒賤。若不屈意言是貧人
T2122_.53.0713c06: 猶故恃我。若小自寛放言其愚癡無有拘忌。
T2122_.53.0713c07: 若自攝斂言其空廉詐自端確。若復歡逸
T2122_.53.0713c08: 言其譸縱状似狂人。若復憂慘言其含毒初
T2122_.53.0713c09: 無歡心。若聞他語有所不盡爲其判釋。言其
T2122_.53.0713c10: 趨以愚代智耐羞之甚。若復默然復言頑
T2122_.53.0713c11: 嚚不識道理。若小戲論言不信罪福。若有所
T2122_.53.0713c12: 索言其苟得不知廉恥。若無所索言今雖不
T2122_.53.0713c13: 求後望大得。若言引經書復云詐作聰明。若
T2122_.53.0713c14: 言語朴素復嫌疏鈍。若公論事實復言強説。
T2122_.53.0713c15: 若私屏正語復言讒佞。若著新衣復言假借
T2122_.53.0713c16: 嚴飾。若著弊衣復言儜劣寒瘁。若多飮食復
T2122_.53.0713c17: 言飢餓饕餐。若小飮食言腹中實餓詐作清
T2122_.53.0713c18: 廉。若説經論言顯己所知彰我闇短。若不説
T2122_.53.0713c19: 經論言愚癡無識可使放牛。若自道昔日事
T2122_.53.0713c20: 業言誇誕自譽。若自杜默言門資淺薄。諸貧
T2122_.53.0713c21: 窮者。行來進止言説俯仰。盡是愆過。富貴之
T2122_.53.0713c22: 人作諸非法都無過患。擧措云爲斯皆得所。
T2122_.53.0713c23: 貧窮之人如起死屍鬼一切*悑畏。如遇死病
T2122_.53.0713c24: 難可療治曠野險處絶無水草。如墮大海沒
T2122_.53.0713c25: 溺洪流。如人捺咽不得出氣。如眼上瞖不知
T2122_.53.0713c26: 所至。如厚垢穢難可洗去。亦如怨家雖同衣
T2122_.53.0713c27: 食不捨惡心。如夏暴井人入斷氣。如入深泥
T2122_.53.0713c28: 滯不可出。如山暴水駛流吹漂樹木摧折。貧
T2122_.53.0713c29: 亦如是。多諸艱難。夫富貴者。有好威徳。姿貌
T2122_.53.0714a01: 從容意度寛廣。禮義競興能生智勇。増長家
T2122_.53.0714a02: 業眷屬和讓。善名遠聞。以此觀之。一切世
T2122_.53.0714a03: 人富貴榮華不足貪著。於諸人天尊貴不應
T2122_.53.0714a04: 逸樂。當知貧窮是大苦聚。欲斷貧窮不應慳
T2122_.53.0714a05: 貪。是以經中言貧窮者甚爲大苦
T2122_.53.0714a06: 須達部第三
T2122_.53.0714a07: 如雜寶藏經云。昔佛在世時。須達長者最後
T2122_.53.0714a08: 貧苦財物都盡。客作傭力得米四升吹作
T2122_.53.0714a09: 飯食。値阿那律來從乞食。婦即取鉢盛滿飯
T2122_.53.0714a10: 與。後須菩提迦葉目連舍利弗等。次第來乞
T2122_.53.0714a11: 悉施滿鉢。末後佛來。亦與滿鉢。須達在外行
T2122_.53.0714a12: 還到家。從婦索食。婦即語言。其若尊者阿那
T2122_.53.0714a13: 律來。汝當自食爲施尊者不。須達答言。寧自
T2122_.53.0714a14: 不食當施尊者。婦又語言。若復迦葉大目連
T2122_.53.0714a15: 及須菩提舍利弗等乃至佛來。汝當云何。
T2122_.53.0714a16: 答婦言。寧自不食盡當施與。婦即語夫言。朝
T2122_.53.0714a17: 來諸聖盡來索食。所有飮食盡施與之。夫聞
T2122_.53.0714a18: 歡喜。而語婦言。我等罪盡福徳應生。即開庫
T2122_.53.0714a19: 穀帛飮食悉皆充滿。用盡復生。果報云云
T2122_.53.0714a20: 不可説盡
T2122_.53.0714a21: 又雜譬喩經云。昔長者須達七貧。後貧最劇。
T2122_.53.0714a22: 乃無一錢。後糞壤中得一木升。其實是栴檀。
T2122_.53.0714a23: 出市賣之得米四升。語婦併炊一升。吾當索
T2122_.53.0714a24: 菜茹。還時共食。佛念曰。當度須達令福更生。
T2122_.53.0714a25: 炊米方熟。舍利弗目連迦葉佛來。四升米次
T2122_.53.0714a26: 第炊盡。將去後富更請佛僧供養盡空。佛爲
T2122_.53.0714a27: 説法得道
T2122_.53.0714a28: 又菩薩本行經云。初時須達長者家貧焦煎。
T2122_.53.0714a29: 蒙佛説法身心清淨得阿那含道。唯有五金
T2122_.53.0714b01: 錢。一日持一錢施佛。一錢施法。一錢施僧。一
T2122_.53.0714b02: 錢自食。一錢作本。日日如是。常有一錢終無
T2122_.53.0714b03: 有盡。即受五戒欲心已斷。婦女各各隨其所
T2122_.53.0714b04: 樂。有一婦人炒穀作糗。失火廣燒人畜。波斯
T2122_.53.0714b05: 王勅臣作限。自今以去夜不得燃火及於
T2122_.53.0714b06: 燈燭。其有犯者罰金千兩。爾時須達得道在
T2122_.53.0714b07: 家。晝夜坐禪入定。夜半鷄鳴然燈坐禪。伺捕
T2122_.53.0714b08: 得之。捉燈白王。當輸罰負。須達白王。今我貧
T2122_.53.0714b09: 窮無百錢産。當用何輸。王瞋勅使閉著獄
T2122_.53.0714b10: 中。即將須達付獄執守。初夜四天王來下語
T2122_.53.0714b11: 須達言。我與汝錢。用輸王罰。可得來出。爲四
T2122_.53.0714b12: 天王説經便去。到中夜天帝復來見之。須達
T2122_.53.0714b13: 爲説法竟帝釋便去。次到後夜梵天復下見。
T2122_.53.0714b14: 爲説法梵天復去。時王夜於觀上見獄
T2122_.53.0714b15: 有火光。時王明日即便遣人往語須達。坐
T2122_.53.0714b16: 火被閉而無慚差。續復然火。須達答言。我不
T2122_.53.0714b17: 然火。若然火者當有煙灰。復語須達。初夜有
T2122_.53.0714b18: 四火。中夜有一火。倍大前火。後夜復有一火。
T2122_.53.0714b19: 還倍於前。言不然火爲是何等。須達答言。
T2122_.53.0714b20: 此非是火也。初夜四天王來見我。中夜天帝
T2122_.53.0714b21: 來見我。後夜梵天來見我。是天身上光明之
T2122_.53.0714b22: 焔。非是火也。吏聞其語即往白王。王聞如是
T2122_.53.0714b23: 心驚毛竪。王言。此人福徳殊特乃爾。我今
T2122_.53.0714b24: 云何而毀辱之。即勅吏言。促放出去。勿使
T2122_.53.0714b25: 稽遲。便放令去。須達得出。往到佛所禮佛
T2122_.53.0714b26: 聽法。波斯匿王即便嚴駕尋至佛所。人民見
T2122_.53.0714b27: 王皆悉避起。唯有須達心存法味見王不起。
T2122_.53.0714b28: 王心微恨。此是我民懷於輕慢見我不起。遂
T2122_.53.0714b29: 懷慍心。佛知其意止不説法。王白佛言。願説
T2122_.53.0714c01: 經法。佛告王言。今非是時爲王説法。云何非
T2122_.53.0714c02: 時。人起瞋恚忿結不解。貪婬女色自大無敬。
T2122_.53.0714c03: 其心垢濁聞於妙法而不能解。以是之故。今
T2122_.53.0714c04: 非是時爲王説法。王聞佛語。意自念言。坐此
T2122_.53.0714c05: 人故。令我今日有二折減。又起瞋恚不得聞
T2122_.53.0714c06: 法。爲佛作禮而去。出到於外勅語左右。此人
T2122_.53.0714c07: 若出直頭取。作是語已應時四面虎狼師
T2122_.53.0714c08: 子毒害之獸悉來圍繞於王。王見恐*悑還至
T2122_.53.0714c09: 佛所。佛問大王。何以來還。王白佛言。見*悑
T2122_.53.0714c10: 來還。佛告王曰。識此人不。王曰。不識。佛言。
T2122_.53.0714c11: 此人已得阿那含道坐起惡意向此人。故是
T2122_.53.0714c12: 故使爾。若不還者王必當危不得全濟。王聞
T2122_.53.0714c13: 佛語即大恐*悑。即向須達懺悔作禮。&T021670;&MT03652;
T2122_.53.0714c14: 四布。於須達前王言。此是我民而向屈辱。實
T2122_.53.0714c15: 爲甚難。須達復言。而我貧窮行於布施。亦復
T2122_.53.0714c16: 甚難。尸羅師質爲國平正爲賊所捉。臨終不
T2122_.53.0714c17: 犯妄語。賊便放之。實爲甚難。復有天名曰尸
T2122_.53.0714c18: 迦梨。於高樓上臥有天玉女來。以持禁戒而
T2122_.53.0714c19: 不受之。實爲甚難。於是四人即於佛前各説
T2122_.53.0714c20: 頌曰
T2122_.53.0714c21:     貧窮布施難 豪貴忍辱難
T2122_.53.0714c22:     危險持戒難 少壯捨欲難
T2122_.53.0714c23: 佛説偈已。王及臣民皆大歡喜。作禮而去
T2122_.53.0714c24: 貧兒部第四
T2122_.53.0714c25: 如辯意長者子經云。於是辯意長者子爲佛
T2122_.53.0714c26: 作禮。叉手白佛言。唯願世尊。過於貧聚。及
T2122_.53.0714c27: 諸衆會明日屈於舍食。爾時世尊默然許可。
T2122_.53.0714c28: 諸長者子禮佛而去。到舍具饌。明日世尊與
T2122_.53.0714c29: 諸大衆。往到其處就坐儼然。辯意白父母及
T2122_.53.0715a01: 諸眷屬。前禮佛足各自供侍。辯意起行澡水
T2122_.53.0715a02: 敬意奉食。下食未訖有一乞兒。前歴座乞。佛
T2122_.53.0715a03: 祝願無敢與者。遍無所得瞋恚而去。便
T2122_.53.0715a04: 生惡念。此諸沙門放逸愚惑。有何道哉。貧者
T2122_.53.0715a05: 從乞無心見與。長者愚惑用爲飴此。無慈
T2122_.53.0715a06: 意。吾爲王者以鐵輞車轢斷其頭。言已便去。
T2122_.53.0715a07: 佛達嚫既訖。復有一乞兒來入乞食。座中衆
T2122_.53.0715a08: 人各各與之。大得飯食歡喜而去。即生念言。
T2122_.53.0715a09: 此諸沙門皆有慈心。憐吾貧寒施食充飽。得
T2122_.53.0715a10: 濟數日。善哉善哉。長者。乃能供事此諸大士。
T2122_.53.0715a11: 其福無量。吾爲王者。當供養佛及衆弟子。乃
T2122_.53.0715a12: 至七日猶不報今日飢渇之恩。言已便去。佛
T2122_.53.0715a13: 食已訖説法既即還精舍之中。佛告阿難。從
T2122_.53.0715a14: 今已後嚫訖下食以此爲常。時二乞兒展轉
T2122_.53.0715a15: 乞丐到他國中。臥於道邊深草之中。時彼國
T2122_.53.0715a16: 王忽然崩亡無有繼後。時國相師明知相法。
T2122_.53.0715a17: 讖書記曰。當有賤人應爲王者。諸臣百官千
T2122_.53.0715a18: 乘萬騎案行國界。誰應爲王。顧視道邊深草
T2122_.53.0715a19: 之中上有雲蓋。相師占相曰。中有神人。即
T2122_.53.0715a20: 見乞兒相應爲王。諸臣拜謁各稱爲臣。乞兒
T2122_.53.0715a21: 驚愕。自云下賤非是王種。皆言應相非是強
T2122_.53.0715a22: 力。香湯沐浴著王者之服。光相儼然稱善無
T2122_.53.0715a23: 量。導從前後迴車入國。時惡念者在深草中
T2122_.53.0715a24: 臥寐不覺。車轢斷其頭。王到國中。陰陽和調
T2122_.53.0715a25: 四氣隆赫。人民安樂稱王之徳
T2122_.53.0715a26: 爾時國王自念。昔者貧窮之人。以何因縁得
T2122_.53.0715a27: 爲國王。昔行乞時得蒙佛恩大得飯食。便生
T2122_.53.0715a28: 善念得爲王者。供養七日佛之恩徳。今已果
T2122_.53.0715a29: 之。即召群臣遙向舍衞國燒香作禮。即遣使
T2122_.53.0715b01: 者往請佛言。蒙世尊遺恩得爲人王。願屈尊
T2122_.53.0715b02: 神來化此國。愚冥之人得見教訓。於是佛告
T2122_.53.0715b03: 諸弟子。當受彼請。佛與弟子無央數衆。往
T2122_.53.0715b04: 到彼國。時王出迎爲佛作禮。入宮食訖。王
T2122_.53.0715b05: 請世尊説得王縁。佛具爲説如前因縁。由起
T2122_.53.0715b06: 善念今王是也。時惡念者非直轢頭而死。死
T2122_.53.0715b07: 已復入地獄爲火車所轢。億劫乃出。王今請
T2122_.53.0715b08: 佛報誓過厚。世世受福無有極已。爾時世尊
T2122_.53.0715b09: 以偈頌曰
T2122_.53.0715b10:     人心是毒根 口爲禍之門
T2122_.53.0715b11:     心念而口言 身受其罪殃
T2122_.53.0715b12:     不念人善惡 自作身受患
T2122_.53.0715b13:     意欲害於彼 不覺車轢頭
T2122_.53.0715b14:     心爲甘露法 令人生天上
T2122_.53.0715b15:     心念而口言 身受其福徳
T2122_.53.0715b16:     有念善惡人 自作安身本
T2122_.53.0715b17:     意念一切善 如王得天位
T2122_.53.0715b18: 是時國王聞經歡喜。擧國臣民得須陀洹道」
T2122_.53.0715b19: 又愚賢經云。佛在舍衞國。與諸第子千二百
T2122_.53.0715b20: 五十人倶。國中有五百乞兒。常依如來隨逐
T2122_.53.0715b21: 衆僧乞丐自活。厭心内發求索出家。共白佛
T2122_.53.0715b22: 言。如來出世甚爲難遇。我等下賤蒙濟身命。
T2122_.53.0715b23: 貧出家不審許不佛告諸乞兒。我法清
T2122_.53.0715b24: 淨無有貴賤。譬如清水洗諸不淨。若貴若賤。
T2122_.53.0715b25: 水之所洗無不淨者。又如大火所至之處。其
T2122_.53.0715b26: 被燒者無不焦然。又如空虚貧富貴賤有入
T2122_.53.0715b27: 中者隨意自恣。乞兒聞説並皆歡喜。信心倍
T2122_.53.0715b28: 隆歸誠出家。佛告善來。頭髮自墮法衣在身。
T2122_.53.0715b29: 沙門形相於是具足。佛爲説法成阿羅漢。於
T2122_.53.0715c01: 時國中諸豪長者。聞度乞兒皆興慢心。云何
T2122_.53.0715c02: 如來聽此下賤之人在衆僧次。我等修福請
T2122_.53.0715c03: 佛衆食。今此下賤坐我床席捉我食器。爾時
T2122_.53.0715c04: 太子祇陀請佛及僧。遣使白佛。唯願世尊明
T2122_.53.0715c05: 受我請。及比丘僧。所度乞兒。我不請之。
T2122_.53.0715c06: 勿將來。明日食時。佛告乞兒。吾受彼請汝不
T2122_.53.0715c07: 及例。今可往至欝多越取自然成熟糠米還
T2122_.53.0715c08: 至其家。隨意坐次自食糠米。比丘如命。即以
T2122_.53.0715c09: 神足往彼世界。各各自取滿鉢還攝威儀。乘
T2122_.53.0715c10: 空而來。如雁飛至。祇陀家坐隨次各食。於時
T2122_.53.0715c11: 太子覩衆比丘威儀進止神足福徳。敬心歡
T2122_.53.0715c12: 喜歎未曾有。而白佛言。不審此諸賢聖從何
T2122_.53.0715c13: 方來。佛告祇陀。若欲知者正是昨日所不請
T2122_.53.0715c14: 者。具向太子説其因縁。爾時祇陀聞説是語
T2122_.53.0715c15: 極懷慚愧。自我愚弊不別明闇。不審此徒種
T2122_.53.0715c16: 何善行。今値世尊特蒙殊潤。復造何咎乞丐
T2122_.53.0715c17: 自活。佛告祇陀。過去久遠時有大國名波羅
T2122_.53.0715c18: 柰。有一山名曰利師。古昔諸佛多住其中。若
T2122_.53.0715c19: 無佛時有二千辟支佛*常止其中。有一長者
T2122_.53.0715c20: 名曰散陀寧。時世旱儉其。家巨富。即問藏監。
T2122_.53.0715c21: 今我藏中穀米多少。欲請大士。未知供不。
T2122_.53.0715c22: 藏監對曰。饒多足供。即請二千辟支飯食供
T2122_.53.0715c23: 養。差五百使人供設飯食。時諸使人厭心便
T2122_.53.0715c24: 生。我等諸人所以辛苦。皆由此諸乞兒。爾時
T2122_.53.0715c25: 長者*常令一人知白時到。養一狗子日日逐
T2122_.53.0715c26: 往。爾時使人卒値一日忘不往白。狗子時到
T2122_.53.0715c27: 獨往常處。向諸大士高聲而吠。諸辟支佛聞
T2122_.53.0715c28: 其狗吠。即知時到。來詣便坐如法受食。因白
T2122_.53.0715c29: 長者。天今當雨宜可種殖。長者如言耕種。
T2122_.53.0716a01: 所種之物盡變爲瓠。長者見怪隨時漑灌。後
T2122_.53.0716a02: 熟皆大。即劈看之。隨所種物成治淨好麥滿
T2122_.53.0716a03: 其中。長者歡喜。其家滿溢復分親族。合國一
T2122_.53.0716a04: 切咸蒙恩澤。是時五百作食之人念言。斯之
T2122_.53.0716a05: 獲果實是大士之恩。我等云何惡言向彼。即
T2122_.53.0716a06: 往其所請求改悔。復立誓言。願使我等。於將
T2122_.53.0716a07: 來世遭値賢聖蒙得解脱。由此之故五百世
T2122_.53.0716a08: 中常作乞兒。因其改悔復立誓故。今遭我世
T2122_.53.0716a09: 蒙得過度。太子當知。爾時大富散陀寧者我
T2122_.53.0716a10: 身是也。時藏臣者今須達是也。日日白時到
T2122_.53.0716a11: 者今優填王是也。五百作食人者今此五百
T2122_.53.0716a12: 阿羅漢是也。爾時祇陀及衆會者。覩其神變
T2122_.53.0716a13: 皆獲四果
T2122_.53.0716a14: 貧女部第五
T2122_.53.0716a15: 如賢愚經云昔佛在世時。尊者迦旃延在阿
T2122_.53.0716a16: 槃提國。時彼國中有一長者。大富饒財。家有
T2122_.53.0716a17: 一婢。小有愆過。長者鞭打。晝夜走使。衣不
T2122_.53.0716a18: 蓋形。食不充口。年老辛苦思死不得。適持
T2122_.53.0716a19: 缻詣河取水。擧聲大哭。爾時尊者聞其哭
T2122_.53.0716a20: 聲。往到其所問知因縁。即語之言。汝若貧
T2122_.53.0716a21: 者何不賣之。老母答言。誰買貧者。迦旃延言。
T2122_.53.0716a22: 貧實可賣。老母白言。貧可賣者。賣之云何。迦
T2122_.53.0716a23: 旃延言。汝若賣者一隨我語告令先洗。洗已
T2122_.53.0716a24: 教施母白尊者。我今貧窮身上衣無毛許完
T2122_.53.0716a25: 納。唯有此*缻。是大家許。當以何施。即持鉢
T2122_.53.0716a26: 與教取水施。受爲祝願。次與授戒。後教念佛
T2122_.53.0716a27: 竟問之言。汝止何處。婢即答言。無定止處。
T2122_.53.0716a28: 隨舂炊磨即宿其處。或在糞壤上。尊者語
T2122_.53.0716a29: 言。汝好勤心恭謹走使。伺其大家一切臥訖。
T2122_.53.0716b01: 竊開戸入。於其戸内敷草而坐。思惟觀佛。
T2122_.53.0716b02: 母受教已至夜坐處。戸内命終生忉利天。大
T2122_.53.0716b03: 家曉見瞋恚而言。此婢常不聽入舍。何忽此
T2122_.53.0716b04: 死。即便遣人以草繋脚。置寒林中。此婢生天。
T2122_.53.0716b05: 與五百天子以爲眷屬。即以天眼觀見故身
T2122_.53.0716b06: 生天因縁。尋即將彼五百天子。齎持香華到
T2122_.53.0716b07: 寒林中。燒香散花供養死屍。放天光明照於
T2122_.53.0716b08: 村林。大家見怪。普告遠近。詣林觀看。見已
T2122_.53.0716b09: 語言。此婢已死何故供養。天子報言。此吾故
T2122_.53.0716b10: 身。即爲具説生天因縁。後皆迴詣迦旃延所
T2122_.53.0716b11: 禮拜供養。因縁説法。五百天子悉皆獲得須
T2122_.53.0716b12: 陀洹果。既得果已還歸天上。以是因縁。智者
T2122_.53.0716b13: 應當皆如是學
T2122_.53.0716b14: 又佛説摩訶迦葉度貧母經云。佛在舍衞國。
T2122_.53.0716b15: 是時摩訶迦葉。獨行教化到王舍城。常行大
T2122_.53.0716b16: 哀福於衆生。捨諸豪富而從貧乞。時欲分衞
T2122_.53.0716b17: 先入三昧。何所貧人吾當福之。即入王舍大
T2122_.53.0716b18: 城之中。見一孤母。最甚貧困。在於街巷大糞
T2122_.53.0716b19: 聚中。傍鑿糞聚以爲巖窟。羸痩疾病常臥其
T2122_.53.0716b20: 中。孤單零丁無有衣食。便於巖窟施小籬柵。
T2122_.53.0716b21: 以障五形。迦葉三昧知此人宿不植福是以
T2122_.53.0716b22: 今貧。知母壽命。終日在近。若吾不度永失
T2122_.53.0716b23: 福堂。母時飢困。長者青衣而棄米汁。臭惡難
T2122_.53.0716b24: 言。母從乞之。即以破瓦盛著左右。迦葉到
T2122_.53.0716b25: *所祝願從乞。多少施我可得大福。爾時老母
T2122_.53.0716b26: 即説偈言
T2122_.53.0716b27:     擧身得疾病 孤窮安可言
T2122_.53.0716b28:     一國之最貧 衣食不蓋形
T2122_.53.0716b29:     世有不慈人 尚見矜愍憐
T2122_.53.0716c01:     云何名慈哀 而不知此厄
T2122_.53.0716c02:     普世之寒苦 無過我之身
T2122_.53.0716c03:     願見矜恕我 實不爲仁惜
T2122_.53.0716c04: 摩訶迦葉。即答偈言
T2122_.53.0716c05:     佛爲三界尊 吾備在其中
T2122_.53.0716c06:     欲除汝飢貧 是故從貧乞
T2122_.53.0716c07:     若能減身口 分銖以爲施
T2122_.53.0716c08:     長夜得解脱 後生得豪富
T2122_.53.0716c09: 爾時老母聞偈歡喜。心念前日有臭米汁。欲
T2122_.53.0716c10: 以施之則不可飮。遙啓迦葉。哀我受不。迦葉
T2122_.53.0716c11: 答言。大善。母即在窟匍匐取之。形體裸露不
T2122_.53.0716c12: 得持出。側身僂體籬上授與。迦葉受之。尊口
T2122_.53.0716c13: *祝願使蒙福安。迦葉心念。若吾齎去著餘處
T2122_.53.0716c14: 飮。母則不信謂吾棄之。即於母前飮訖盪鉢。
T2122_.53.0716c15: 還著嚢中。於是老母特復眞信。迦葉自念。
T2122_.53.0716c16: 當現神足令此母人必獲大安。即在空中廣
T2122_.53.0716c17: 現神變。爾時母人見此踊躍。一心長跪遙視
T2122_.53.0716c18: 迦葉。迦葉告曰。母今意中所願何等。即啓迦
T2122_.53.0716c19: 葉。願以微福得生天上。於是迦葉忽然不現。
T2122_.53.0716c20: 老母數日壽終即生忉利天上。威徳巍巍震
T2122_.53.0716c21: 動天地。光明挺特譬如七日一時倶出。照躍
T2122_.53.0716c22: 天宮。帝釋驚悸。何人福徳感動勝吾。即以天
T2122_.53.0716c23: 眼觀此天女福徳使然。即知天女本生來處。
T2122_.53.0716c24: 爾時天女即自念言。此之福報縁其前世供
T2122_.53.0716c25: 養迦葉所致。假令當以天上珍寶種種百千
T2122_.53.0716c26: 施上迦葉。猶尚未報須臾之恩。即將侍女持
T2122_.53.0716c27: 天香華。忽然來下。於虚空中散迦葉上。然後
T2122_.53.0716c28: 來下五體投地禮畢却住。叉手歎曰
T2122_.53.0716c29:     大千國土 佛爲特尊 次有迦葉
T2122_.53.0717a01:     能閉罪門 昔在閻浮 糞窟之前
T2122_.53.0717a02:     爲其貧母 開説眞言 時母歡喜
T2122_.53.0717a03:     貢上米潘 施如芥子 獲報如山
T2122_.53.0717a04:     自致天女 封受自然 是故來下
T2122_.53.0717a05:     歸命福田
T2122_.53.0717a06: 天女説已倶還天上。帝釋心念。女施米汁乃
T2122_.53.0717a07: 致此福。迦葉大哀但化福劣家不往大姓。當
T2122_.53.0717a08: 作良策。即與天后持百味食。盛小瓶中詣王
T2122_.53.0717a09: 舍城衖邊作小陋屋。變其形状似于老翁。身
T2122_.53.0717a10: 體痟痩僂行而歩。公妻二人而共織席。貧
T2122_.53.0717a11: 窮之状不儲飮食迦葉後行分衞。見此貧人而
T2122_.53.0717a12: 往乞食。*翁言。至貧無有如何。迦葉*祝願良
T2122_.53.0717a13: 久不去。*翁言。我等夫妻甚老織席不暇向乞。
T2122_.53.0717a14: 唯有小飯適欲食之。聞仁慈徳但從貧乞。欲
T2122_.53.0717a15: 以福之。今雖窮困意自割捐以施賢者。審如
T2122_.53.0717a16: 所云令吾得福。天食之香非世所聞。若預開
T2122_.53.0717a17: 瓶苾芬之香。迦葉覺之全不肯取。即言。道人
T2122_.53.0717a18: 弊食不多將鉢來取。迦葉即以鉢取受*祝願
T2122_.53.0717a19: 施家。其香普薫王舍大城及其國界。迦葉即
T2122_.53.0717a20: 嫌其香。*翁母釋身疾飛空中彈指歡喜。迦葉
T2122_.53.0717a21: 思惟即知帝釋化作老*翁而爲福祚。吾今已
T2122_.53.0717a22: 受不宜復還。迦葉讃歎。帝釋種福無厭。忍此
T2122_.53.0717a23: 醜類來下殖福。必獲影報。帝釋及后倍復欣
T2122_.53.0717a24: 踊。是時天上伎樂來迎。帝釋到宮倍益歡喜
T2122_.53.0717a25: 感應縁略引
一驗
T2122_.53.0717a26: 漢陰生者。長安渭橋下乞小兒也。常於市匂。
T2122_.53.0717a27: 市中饜之。以糞灑之。旋復見黒灑衣。不汚
T2122_.53.0717a28: 如故。長吏知試繋著桎梏。而續在市丐。試欲
T2122_.53.0717a29: 殺之乃去。灑之者家室屋自壞殺十餘人。長
T2122_.53.0717b01: 安中謠言曰。見乞兒與美酒。以免壞屋之咎。
T2122_.53.0717b02: 見搜神記
T2122_.53.0717b03: 頌曰
T2122_.53.0717b04:     業風常泛濫 苦海濤波聲
T2122_.53.0717b05:     漂我常游浪 遠離涅槃城
T2122_.53.0717b06:     何時慈舟至 運我出愛瀛
T2122_.53.0717b07:     寔由高慕施 頓捨貧窮情
T2122_.53.0717b08:     罪垢蒙除結 神珠啓闇
T2122_.53.0717b09:     貴門光景麗 賤業永休寧
T2122_.53.0717b10:     志求八解脱 誓捨六塵縈
T2122_.53.0717b11:     儻遇慈父誨 開我心中
T2122_.53.0717b12: 法苑珠林卷第五十六
T2122_.53.0717b13:
T2122_.53.0717b14:
T2122_.53.0717b15:
T2122_.53.0717b16: 法苑珠林卷第五十七
T2122_.53.0717b17:  *西明寺沙門釋道世*撰 
T2122_.53.0717b18: 債負篇第六十
T2122_.53.0717b19: 諍訟篇第六十六
T2122_.53.0717b20: 債負篇此有二部
T2122_.53.0717b21: 述意部第一
T2122_.53.0717b22: 夫勸善懲過大士常心。捨惡爲福菩薩常願。
T2122_.53.0717b23: 是以善惡之運業。猶形影之相須。債負之殃
T2122_.53.0717b24: 咎。植三報之苦果。或有現負現報。或有現負
T2122_.53.0717b25: 次報。或有現負後報。如是三時隨負一毫。拒
T2122_.53.0717b26: 而不還決定受苦。是故經云。偸盜之人先入
T2122_.53.0717b27: 地獄畜生餓鬼。後得人身得二種果報。一者
T2122_.53.0717b28: 常處貧窮。二者雖得少財*常被他奪。斯言有
T2122_.53.0717b29: 徴省己爲人也
T2122_.53.0717c01: 引證部第二
T2122_.53.0717c02: 如法句喩經云。昔佛在世時有弗迦沙王。
T2122_.53.0717c03: 比丘入羅閲城分衞。於城門中有新産牸
T2122_.53.0717c04: 牛所觝殺。牛主怖懼賣牛轉與他人。其人牽
T2122_.53.0717c05: 牛欲飮水。牛從後復觝殺其主。其主家人瞋
T2122_.53.0717c06: 恚取牛殺之。於市賣肉。有田舍人買取牛頭。
T2122_.53.0717c07: 貫擔持歸去舍。田邊坐樹下息。以牛頭掛樹
T2122_.53.0717c08: 枝。須臾繩斷。牛頭落下正墮人上。牛角刺人
T2122_.53.0717c09: 即時命終。一日之中凡殺三人。瓶沙王聞之。
T2122_.53.0717c10: 怪其如此。即與群臣往詣佛所。具問其意。佛
T2122_.53.0717c11: 告王曰。往昔有賈客三人。到他國内興生。寄
T2122_.53.0717c12: 住孤獨老母舍。應與雇舍直。見老母孤獨欺
T2122_.53.0717c13: 不欲與。伺老母不在默去不與。母歸不見客。
T2122_.53.0717c14: 即問比居。皆云已去。老母瞋恚尋後逐及。疲
T2122_.53.0717c15: 頓索直。三客逆罵我前已與。云何復索。同聲
T2122_.53.0717c16: 抵不肯與直。老母單弱不能奈何。懊惱
T2122_.53.0717c17: 守祝。我今窮厄何忍欺*抵。願我後世所生
T2122_.53.0717c18: 之處。若當相値要當殺汝。正使得道終不相
T2122_.53.0717c19: 置。佛語瓶沙王。爾時老母者今此牸牛是也。
T2122_.53.0717c20: 三賈客者弗迦沙等三人爲牛所觝殺者是
T2122_.53.0717c21: 也。於是世尊即説偈言
T2122_.53.0717c22:     惡言罵詈 憍&T020717;篾人 興起是行
T2122_.53.0717c23:     嫉怨滋生 遜言愼辭 尊敬於人
T2122_.53.0717c24:     棄結忍惡 *嫉怨自滅 夫士之生
T2122_.53.0717c25:     斧在口中 所以斬身 由其惡言
T2122_.53.0717c26: 又出曜經云。昔罽賓國中有兄弟二人。其兄
T2122_.53.0717c27: 出家得阿羅漢。弟在家中治修居業。時兄數
T2122_.53.0717c28: 來教誨勸弟。布施持戒修善作福。現有名譽
T2122_.53.0717c29: 死生善處。而弟報曰。兄今出家不慮官私。不
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