SAT DB

T2122_.53.0475a01: 志行明敏儀軌整肅。常慨經律舛闕志欲尋
T2122_.53.0475a02: 求。以晋隆安三年與同學慧景道整慧應慧
T2122_.53.0475a03: 嵬等。發自長安西度流沙。上無飛鳥下無走
T2122_.53.0475a04: 獸。四顧茫茫莫測所之。唯視日以准東西。人
T2122_.53.0475a05: 骨以標行路耳。屡有熱風惡鬼。遇之必死。顯
T2122_.53.0475a06: 任縁委命直過險難。有頃至葱嶺。葱嶺冬夏
T2122_.53.0475a07: 積雪。有惡龍吐毒風雨沙礫。山路艱危壁立
T2122_.53.0475a08: 千仞昔有鑿石通路。傍施梯道。凡度七百餘
T2122_.53.0475a09: 所。又躡懸絙過河數十餘處。皆漢時張驀甘
T2122_.53.0475a10: 父所不至也。次度雪山。遇寒風暴起。慧景
T2122_.53.0475a11: 齡顫不能前。語顯曰。吾其死矣。卿可前去。
T2122_.53.0475a12: 勿得倶殞。言絶而卒。顯撫之泣曰。本圖不
T2122_.53.0475a13: 果命也奈何。復自力孤行。遂過山險。凡所
T2122_.53.0475a14: 經歴四十餘國。將至天竺。去王舍城三十餘
T2122_.53.0475a15: 里有一寺。逼瞑過之。顯欲詣耆闍崛山。寺
T2122_.53.0475a16: 僧諫曰。路甚艱阻且多黒師子。亟經噉人何
T2122_.53.0475a17: 由可至。顯曰。遠渉數萬誓到靈鷲。身命不
T2122_.53.0475a18: 期出息非保。豈可使積年之誠既至而廢耶。
T2122_.53.0475a19: 雖有險難吾不懼也。衆莫能止。乃遣兩僧送
T2122_.53.0475a20: 之。顯既至山日將曛夕。遂欲停宿。兩僧危
T2122_.53.0475a21: 懼捨之而還。顯獨留山中燒香禮拜。翹感舊
T2122_.53.0475a22: 迹如覩聖儀。至夜有三黒師子。來蹲顯前舐
T2122_.53.0475a23: 脣搖尾。顯誦經不輟。一心念佛。師子乃低
T2122_.53.0475a24: 頭下尾伏顯足前。顯以手摩之。祝曰。若欲
T2122_.53.0475a25: 相害待我誦竟。若見試者可便退矣。師子
T2122_.53.0475a26: 良久乃去。明晨還返。路窮幽梗。止有一徑通
T2122_.53.0475a27: 行。未至里餘忽逢一道人。年可九十。容服麁
T2122_.53.0475a28: 素而神氣俊遠。顯雖覺其韻高。而不悟是神
T2122_.53.0475a29: 人。後又逢一少僧。顯問曰。向耆年是誰耶。
T2122_.53.0475b01: 答云。頭陀迦葉大弟子也。顯方大惋恨。更追
T2122_.53.0475b02: 至山所。有横石塞于室口。遂不得入。顯流
T2122_.53.0475b03: 涙而去。進至迦施國。國有白耳龍。毎與衆
T2122_.53.0475b04: 僧約令國内豐熟。皆有信効。沙門爲起龍舍
T2122_.53.0475b05: 并設福食。毎至夏坐訖。龍輒化作一小蛇。兩
T2122_.53.0475b06: 耳悉白。衆皆咸識是龍。以銅盂盛酪置龍於
T2122_.53.0475b07: 中。從上座至下行之。遍乃化去。年輒一出。
T2122_.53.0475b08: 顯亦親見。後至中天竺。於摩竭提邑波連弗
T2122_.53.0475b09: 阿育王塔南天王寺。得摩訶僧祇律。又得薩
T2122_.53.0475b10: 婆多律抄雜阿毘曇心線經方等泥洹經等。
T2122_.53.0475b11: 顯留三年學梵語＊梵書。方躬自書寫。於是
T2122_.53.0475b12: 持經像寄附商客到師子國。顯同旅十餘。或
T2122_.53.0475b13: 留或亡。顧影唯己。常懷悲慨。忽於玉像前。見
T2122_.53.0475b14: 商人以晋地一白團絹扇供養。不覺悽然下
T2122_.53.0475b15: 涙。停二年。復得彌沙塞律長雜二含及雜藏。
T2122_.53.0475b16: 並漢土所無。既而附商人大舶循海而還。舶
T2122_.53.0475b17: 有二百許人。値黒風水入。衆皆惶懼。即取
T2122_.53.0475b18: 雜物棄之。顯恐棄其經像。唯一心念觀世音。
T2122_.53.0475b19: 及歸命漢土衆僧。舶任風而去得無傷壞。經
T2122_.53.0475b20: 十餘日達耶婆提國。停五月復隨他商東適
T2122_.53.0475b21: 廣州。擧帆二十餘日。夜忽大風令舶震懼。
T2122_.53.0475b22: 衆咸議曰。坐載此沙門使我等狼狽。不可以
T2122_.53.0475b23: 一人故令衆倶亡。共欲推之。法顯檀越勵聲
T2122_.53.0475b24: 呵商人曰。汝若下此沙門亦應下我。不爾便
T2122_.53.0475b25: 當見殺。漢地帝王奉佛敬僧。我若至彼告王
T2122_.53.0475b26: 必當罪汝。商人相視失色俛仰而止。既水
T2122_.53.0475b27: 盡糧竭。唯任風隨流。忽至岸見藜藿菜。依
T2122_.53.0475b28: 然知是漢地。但未可測何方。即乘船入浦尋
T2122_.53.0475b29: 村。見獵者二人。顯問。此是何地耶。獵人曰。
T2122_.53.0475c01: 此是青州長廣郡牢山南岸。獵人還以告太
T2122_.53.0475c02: 守李嶷。嶷素信敬。忽聞沙門遠至。躬自迎
T2122_.53.0475c03: 慰。顯持經像隨還。頃之欲南歸。青州史刺
T2122_.53.0475c04: 請留過冬。顯曰。貧道投身於不返之地。志在
T2122_.53.0475c05: 弘通。何期未果不得久停。遂南造京師。就
T2122_.53.0475c06: 外國禪師佛馱跋陀。於道場寺翻譯經律論
T2122_.53.0475c07: 等百餘萬言。流布教化咸使見聞。有一家失
T2122_.53.0475c08: 其姓名。居近朱雀門。世奉正化。自寫一部
T2122_.53.0475c09: 讀誦供養。無別經室與雜書共屋。後風火忽
T2122_.53.0475c10: 起延及其家。資物皆盡。唯泥洹經儼然具存。
T2122_.53.0475c11: 煨燼不侵卷色無改。京師共傳咸歎神妙。其
T2122_.53.0475c12: 餘經律。後至荊州卒於新寺。春秋八十有六。

T2122_.53.0475c13:

衆咸慟惜。其游履諸國別有大傳

右二驗出
梁高僧傳

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

T2122_.53.0475c20:

宿命篇第十八

此有
四部

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

T2122_.53.0476a19:

説。天知五趣。人知四趣

除
天

鬼知三趣。畜生知

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

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

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

T2122_.53.0479b25:

感應縁

略引
九驗

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

T2122_.53.0480a07:

大小乃知前女審其先身

右三驗出
自冥祥記

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

道人。忽
T2122_.53.0480a16: 喚 &MT03037;

名。

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

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

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

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

T2122_.53.0480a29:

秋六十餘

右一驗出
梁高僧傳

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

T2122_.53.0480b10:

靜居

右一驗出
唐高僧傳

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

T2122_.53.0480b26:

史不得姓名。未如崔具故依崔録

右一驗出
冥報記

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

T2122_.53.0480c07:

通。詎能會斯嘉應也

右一驗出
唐高僧傳

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

T2122_.53.0480c27:

五。相州智力寺僧慧永法眞等説之

右二驗
出冥報

T2122_.53.0480c28:

拾
遺

◎

T2122_.53.0480c29: 法苑珠林卷第二十六
T2122_.53.0481a01:
T2122_.53.0481a02:
T2122_.53.0481a03: 法苑珠林卷第二十七
T2122_.53.0481a04: 　＊西明寺沙門釋道世撰　

T2122_.53.0481a05:

◎至誠篇第十九

此有
八部

T2122_.53.0481a06:   述意部　求寶部　求戒部　求忍部
T2122_.53.0481a07: 求進部　求定部　求果部　濟難部
T2122_.53.0481a08: 述意部第一
T2122_.53.0481a09: 夫至誠所感無神弗應。大士運心無機不赴。
T2122_.53.0481a10: 勵己剋意盡未來際。所以一一弘誓莫不忍
T2122_.53.0481a11: 智相應。心心廣博皆在阿惟越致。自非立行
T2122_.53.0481a12: 重於松筠。起願逾於金石。歿命護持深心救
T2122_.53.0481a13: 濟。弘道以報四恩。育徳以資三有。此則功被
T2122_.53.0481a14: 三祇果周十地也
T2122_.53.0481a15: 求寶部第二
T2122_.53.0481a16: 大志經云。昔有國名歡樂。有居士名摩訶檀。
T2122_.53.0481a17: 妻名旃陀。生一子。姿容端正世間少雙。墮
T2122_.53.0481a18: 地便語。發誓願言。我當布施濟益貧窮。父母
T2122_.53.0481a19: 因名大意。至年十七爲衆生故發意入海。取
T2122_.53.0481a20: 明月寶珠以濟衆生。初入海中至白銀城。龍
T2122_.53.0481a21: 王與明月珠。有二十里寶。前行復至金城。龍
T2122_.53.0481a22: 王與明月珠。有四十里寶。復前行至水精
T2122_.53.0481a23: 城。龍王與明月珠。此珠有六十里寶。復前
T2122_.53.0481a24: 行至瑠璃城。龍王與明月珠。此珠有八十里
T2122_.53.0481a25: 寶。後得道時願我爲弟子。淨意供養過於今
T2122_.53.0481a26: 日。令長得智慧。大意受珠而去。欲還本國經
T2122_.53.0481a27: 歴海中。諸海神王因共議言。我海中雖多衆
T2122_.53.0481a28: 珍名寶無有此珠。便勅海神要處奪取。神化
T2122_.53.0481a29: 作人與大意相見。問言。聞卿得奇異之物寧
T2122_.53.0481b01: 可借視。大意舒手示其四珠。海神便搖其手
T2122_.53.0481b02: 使珠墮水。大意自念。王與我言。此珠難保。
T2122_.53.0481b03: 我幸得之。今爲此子所奪非趣也。即語海神
T2122_.53.0481b04: 言。我自勤苦經渉險阻得此珠來。汝反奪我
T2122_.53.0481b05: 今不相還。我當抒盡海水。海神知之。問言。
T2122_.53.0481b06: 卿志奇高。海深三百三十六萬由延。其高
T2122_.53.0481b07: 無涯。奈何竭之如日終不墮地。如大風不可
T2122_.53.0481b08: 攬束。日尚可墮。風尚可攬。大海水不可抒令
T2122_.53.0481b09: 竭也。大意笑答之言。我自念前後受身生死
T2122_.53.0481b10: 壞敗。積骨過於須彌山。其血流過五河。尚
T2122_.53.0481b11: 欲斷之生死之根本。但此小海何足不抒。
T2122_.53.0481b12: 我昔供養諸佛誓願言。令我志行勇於道決
T2122_.53.0481b13: 所尚無難。當移須彌山竭大海水。終不退意。
T2122_.53.0481b14: 便一心以器抒海水。精誠之意四天王來助
T2122_.53.0481b15: 大意。抒水三分已二。於是海中諸神皆大振
T2122_.53.0481b16: 怖。共議言。今不還珠者非小故也。水盡泥
T2122_.53.0481b17: 出壞我宮室。海神於是便出衆寶以與大意。
T2122_.53.0481b18: 大意不取。但欲得我珠。終不相置。海神知其
T2122_.53.0481b19: 意盛便出珠還之。大意得珠還其本國。恣意
T2122_.53.0481b20: 大施。自是以後境界無復飢寒窮乏之者。佛
T2122_.53.0481b21: 告諸比丘。昔大意者。我身是也。阿難白佛。
T2122_.53.0481b22: 以何功徳致此四珠衆寶隨之。佛言。乃昔維
T2122_.53.0481b23: 衞佛時。大意當以四寶爲佛起塔。供養三尊
T2122_.53.0481b24: 持齋七日。是時有五百人。同時共起寺。或懸
T2122_.53.0481b25: 繒燃燈者。或燒香散華者。或供養比丘僧
T2122_.53.0481b26: 者。或誦經講説者。今皆値佛並悉得度
T2122_.53.0481b27: 故僧祇律云。時海神便作是念。假使百年抒
T2122_.53.0481b28: 此海水。終不能減毛髮許。感其專精即還其
T2122_.53.0481b29: 寶。是時海神爲婆羅門。而説偈言
T2122_.53.0481c01:     精勤方便力志意不休息
T2122_.53.0481c02:     專精之所感雖失復還得
T2122_.53.0481c03: 求戒部第三
T2122_.53.0481c04: 如雜譬喩經云。昔有人名薩薄。聞於外國更
T2122_.53.0481c05: 有異寶欲往治生。而二國中間有羅刹難不
T2122_.53.0481c06: 可得過。薩薄游行見市西門有一道人空床
T2122_.53.0481c07: 上坐云賣五戒。薩薄問言。五戒云何。答曰。
T2122_.53.0481c08: 無形。直口授心持後得生天。現世能却羅刹
T2122_.53.0481c09: 鬼難。薩薄欲買。問索幾錢。答金錢一千。即
T2122_.53.0481c10: 就受竟。語言。卿向外國到界畔上。羅刹若來
T2122_.53.0481c11: 卿但語言。我是釋迦五戒弟子。薩薄少時到
T2122_.53.0481c12: 二國中間。見有羅刹身長一丈三尺。頭黄如
T2122_.53.0481c13: 蓑眼如赤丁。擧體鱗甲。更互開口如魚鼓鰓。
T2122_.53.0481c14: 仰接飛燕蹈地沒膝。口熱血流。群衆數千直
T2122_.53.0481c15: 捉。薩薄語言。我是釋迦五戒弟子。羅刹聞
T2122_.53.0481c16: 此永不肯放。薩薄聊以兩捲扠之。捲入鱗甲
T2122_.53.0481c17: 拔不得出。又以脚 &T050460;

頭衝拔復不出。五體沒
T2122_.53.0481c18: 鱗甲中。唯背得動。羅刹以偈語言
T2122_.53.0481c19:     汝身及手足一切悉被羈
T2122_.53.0481c20:     但當去就死跳踉復何爲
T2122_.53.0481c21: 薩薄志意猶固。以偈語羅刹曰
T2122_.53.0481c22:     我身及手足一時雖被繋
T2122_.53.0481c23:     攝心如金石終不爲汝斃
T2122_.53.0481c24: 羅刹又語薩薄曰
T2122_.53.0481c25:     吾是鬼中王爲人多力膂
T2122_.53.0481c26:     從來食汝輩不可得稱數
T2122_.53.0481c27:     但當去就死何爲自寛語
T2122_.53.0481c28: 薩薄更欲罵怒。自念此身輪迴三界未曾乞
T2122_.53.0481c29: 人。我今當以乞此羅刹作頓飽食。即説偈
T2122_.53.0482a01: 曰
T2122_.53.0482a02:     我此腥臊身久欲相去離
T2122_.53.0482a03:     羅刹得我便悉持以布施
T2122_.53.0482a04:     志求摩訶乘果成一切智
T2122_.53.0482a05: 羅刹聰明解薩薄語。便生愧心放薩薄去。長
T2122_.53.0482a06: 跪合掌向其謝曰
T2122_.53.0482a07:     君是度人師三界之希有
T2122_.53.0482a08:     志求摩訶乘成佛當不久
T2122_.53.0482a09:     是故自歸命頭面禮稽首
T2122_.53.0482a10: 羅刹悔過竟送薩薄至外國。大得珍寶。又送
T2122_.53.0482a11: 還家。大修功徳遂成道迹。故知戒力不可思
T2122_.53.0482a12: 議。勸諸行者堅持禁戒。還如此人立志勇
T2122_.53.0482a13: 猛
T2122_.53.0482a14: 求忍部第四
T2122_.53.0482a15: 如智度論云。有大力毒龍。以眼視人弱者即
T2122_.53.0482a16: 死。以氣嘘人強者亦死。時龍受一日戒。出家
T2122_.53.0482a17: 入林樹間。思惟坐久疲懈而睡。龍法眠時形
T2122_.53.0482a18: 状如蛇。七寶雜色。獵者見之驚喜言曰。以此
T2122_.53.0482a19: 希有難得之皮。獻上國王以爲船舫。不亦
T2122_.53.0482a20: 宜乎。便以杖案其頭刀剥其皮。龍自念言。我
T2122_.53.0482a21: 力能傾國土。此一小物。豈能困我。我今以持
T2122_.53.0482a22: 戒故不計此身。當從佛語。自忍閉目不視。閉
T2122_.53.0482a23: 氣不喘。憐愍此人。爲持戒故一心受剥不生
T2122_.53.0482a24: 悔意。既以失皮赤肉在地。時日大熱宛轉土
T2122_.53.0482a25: 中。欲趣大水見諸小蟲來食其身。爲持戒故
T2122_.53.0482a26: 不復敢動。自思惟言。今我此身以施諸蟲。
T2122_.53.0482a27: 爲佛道故。今以肉施以充其身。後以法施以
T2122_.53.0482a28: 益其心。身乾命終即生忉利天上。畜生尚能
T2122_.53.0482a29: 堅持禁戒。至死不犯。況復於人。寧容故犯
T2122_.53.0482b01: 又五分律云。佛言。乃往過去有一黒蛇。
T2122_.53.0482b02: &T045578;

一犢子還入穴中。有一呪師以羖羊呪。呪
T2122_.53.0482b03: 令出穴。不能令出。呪師便於犢子前燃火呪
T2122_.53.0482b04: 之。化成火蜂。入蛇穴中燒蛇。蛇不堪痛。然後
T2122_.53.0482b05: 出穴。羖羊以角抄著呪師前。呪師語言。汝
T2122_.53.0482b06: 還舐毒不爾投此火中。黒蛇即説偈言
T2122_.53.0482b07: 我既吐此毒終不還收之
T2122_.53.0482b08: 若有死事至畢命不復迴
T2122_.53.0482b09: 於是遂不收毒自投火中。佛言。爾時黒蛇者。
T2122_.53.0482b10: 今舍利弗是。昔受如此死苦猶不收毒。況今
T2122_.53.0482b11: 更取所棄之藥
T2122_.53.0482b12: 求進部第五
T2122_.53.0482b13: 如雜寶藏經云。佛言。過去世時。亦復曾於迦
T2122_.53.0482b14: 尸國毘提醯國二國中間有大曠野。有惡鬼
T2122_.53.0482b15: 名沙吒盧。斷絶道路。一切人民無得過者。有
T2122_.53.0482b16: 一商主。名曰師子。將五百商人欲過此路。諸
T2122_.53.0482b17: 人恐怖畏不可過。商主語言。愼莫怖畏。但
T2122_.53.0482b18: 從我後。於是前行到于鬼所。而語鬼言。汝不
T2122_.53.0482b19: 聞我名也。答言。我聞汝名故來欲戰。問言。汝
T2122_.53.0482b20: 何所能。即捉弓箭而射是鬼。五百發箭皆沒
T2122_.53.0482b21: 鬼腹。弓刀器仗亦入鬼腹。直前拳打拳復入
T2122_.53.0482b22: 去。以右手托右手亦著。以右脚 &T050460;

右脚亦
T2122_.53.0482b23: 著。以左脚 &T050460;

左脚亦著。又以頭打頭亦復著。
T2122_.53.0482b24: 鬼作偈言
T2122_.53.0482b25:     汝以手脚及與頭一切諸物悉以著
T2122_.53.0482b26:     餘有何物而不著
T2122_.53.0482b27: 商主説偈而答言
T2122_.53.0482b28:     我今手足及與頭一切財錢及刀仗
T2122_.53.0482b29:     此諸雜物雖入沒唯有精進不著汝
T2122_.53.0482c01:     精進若當不休息與汝鬪諍終不廢
T2122_.53.0482c02:     我今精進不休息終不於汝生怖畏
T2122_.53.0482c03: 時鬼答言。今爲汝故。五百賈客盡皆放去
T2122_.53.0482c04: 求定部第六
T2122_.53.0482c05: 如新婆沙論云。魔王遂見菩薩坐菩提樹端
T2122_.53.0482c06: 身不動誓取菩提。速出自宮往菩薩所謂菩
T2122_.53.0482c07: 薩曰。刹帝利子可起此座。今濁惡時衆生剛
T2122_.53.0482c08: 強。定不能證無上菩提。且應現受轉輪王位。
T2122_.53.0482c09: 我以七寶當相奉獻。菩薩告曰。汝今所言如
T2122_.53.0482c10: 誘童子。日月辰星可令墮落。山林大地可昇
T2122_.53.0482c11: 虚空。欲令我今不取大覺起此座者。定無
T2122_.53.0482c12: 是處。後魔將三十六倶胝魔軍。各現種種可
T2122_.53.0482c13: 畏形。執持戰具色類無邊。遍三十六踰繕那
T2122_.53.0482c14: 量。倶時奔趣菩提樹下惱亂菩薩。皆不能得。
T2122_.53.0482c15: 菩薩身心不動逾須彌山也◎
T2122_.53.0482c16: ◎求果部第七
T2122_.53.0482c17: 如雜寶藏經云。佛法寛廣濟度無涯。至心求
T2122_.53.0482c18: 道無不獲果。乃至戲笑福不唐捐。如往昔時。
T2122_.53.0482c19: 有老比丘。年已朽邁神情昏塞。見諸年少比
T2122_.53.0482c20: 丘種種説法。聞説四果心生美尚。語少比丘
T2122_.53.0482c21: 言。汝等聰慧。願以四果以用與我。諸少比
T2122_.53.0482c22: 丘嗤而語言。我有四果。須得好食然後相與。
T2122_.53.0482c23: 時老比丘聞其此語。歡喜即設種種餚膳。請
T2122_.53.0482c24: 少比丘求乞四果。諸少比丘食其食已。更相
T2122_.53.0482c25: 指麾弄老比丘語言。大徳。汝在此舍一角頭
T2122_.53.0482c26: 坐。當與爾果。時老比丘聞已歡喜。如語而
T2122_.53.0482c27: 坐。諸少比丘即以皮毱打其頭上。而語之言。
T2122_.53.0482c28: 此是須陀洹果。老比丘聞已繋念不散。即獲
T2122_.53.0482c29: 初果。諸少比丘復弄之言。雖與爾須陀洹果。
T2122_.53.0483a01: 然其故有七生七死。更移一角。次當與爾斯
T2122_.53.0483a02: 陀含果。時老比丘獲初果故心轉増進。即復
T2122_.53.0483a03: 移坐。諸少比丘復以毱打頭。而語之言。與爾
T2122_.53.0483a04: 二果。時老比丘益加專念。即證二果。諸少比
T2122_.53.0483a05: 丘復弄之言。汝今已得斯陀含果。猶有往來
T2122_.53.0483a06: 生死之難。汝更移坐。我當與爾阿那含果。時
T2122_.53.0483a07: 老比丘如言移坐。諸少比丘復以毱打。而語
T2122_.53.0483a08: 之言。我今與爾第三之果。時老比丘聞已歡
T2122_.53.0483a09: 喜。倍加至心。即時復證阿那含果。然故於
T2122_.53.0483a10: 色無色界受有漏身。無常遷壞念念是苦。汝
T2122_.53.0483a11: 更移坐次當與爾阿羅漢果。時老比丘如語
T2122_.53.0483a12: 移坐。諸少比丘復以皮毱撩打其頭。而語之
T2122_.53.0483a13: 言。我今與爾彼第四果。時老比丘一心思惟
T2122_.53.0483a14: 即證阿羅漢果。得四果已甚大歡喜。設諸餚
T2122_.53.0483a15: 饍種種香華。請少比丘報其恩徳。與少比丘
T2122_.53.0483a16: 共論道品無漏功徳。諸少比丘發言滯塞。時
T2122_.53.0483a17: 老比丘方語之言。我已證得阿羅漢果已。諸
T2122_.53.0483a18: 少比丘聞其此音。咸皆謝悔先戲弄罪。是故
T2122_.53.0483a19: 行人宜應念善。乃至戲弄猶獲實報。況至心
T2122_.53.0483a20: 也
T2122_.53.0483a21: 又雜寶藏經云。若人求道要在精誠相感。能
T2122_.53.0483a22: 獲道果。如往昔時有一女人。聰明智慧。深信
T2122_.53.0483a23: 三寶。常於僧次請二比丘。就舍供養。時有
T2122_.53.0483a24: 一老比丘。次到其舍。年耆根鈍素無知曉。時
T2122_.53.0483a25: 彼女人齋食已訖。求老比丘爲我説法。獨敷
T2122_.53.0483a26: 一坐閉目靜默。時老比丘自知愚闇不知説
T2122_.53.0483a27: 法。趣其睡眠棄走還寺。然此女人至心思惟
T2122_.53.0483a28: 有爲之法無常苦空不得自在。深心觀察即
T2122_.53.0483a29: 獲初果。既得果已。求老比丘欲報其恩。此老
T2122_.53.0483b01: 比丘審己無知棄他走避。倍更慚恥復棄藏
T2122_.53.0483b02: 避。而此女人苦求不已。方自出現。女人於時
T2122_.53.0483b03: 具論上來蒙得道果。故齎供養用報大恩。
T2122_.53.0483b04: 時老比丘以慚愧故。深自剋責即獲初果。是
T2122_.53.0483b05: 故行者應當至心。若至心者所求必獲
T2122_.53.0483b06: 濟難部第八
T2122_.53.0483b07: 如僧伽羅刹經云。昔者菩薩。現爲鸚鵡常處
T2122_.53.0483b08: 于樹。風吹彼樹更相切磨。便有火出。火漸熾
T2122_.53.0483b09: 盛遂焚一山。鸚鵡思惟。猶如飛鳥躯止于樹。
T2122_.53.0483b10: 故當反復起報恩心。何況於我長夜處之而
T2122_.53.0483b11: 不滅火。即往詣海。以其兩翅取大海水。至彼
T2122_.53.0483b12: 火上而灑於火。或以口灑東西馳奔。時有善
T2122_.53.0483b13: 神。感其勤苦。尋爲滅火
T2122_.53.0483b14: 又智度論云。昔野火燒林。林中有一雉。勤身
T2122_.53.0483b15: 自力飛來入水。以水灑林。往返疲乏不以
T2122_.53.0483b16: 爲苦。時天帝釋來問之言。汝作何等。答曰。
T2122_.53.0483b17: 我救此林。愍衆生故。此林蔭育處居日久。清
T2122_.53.0483b18: 涼快樂。我諸種類及諸宗親。皆悉依仰。我有
T2122_.53.0483b19: 身力。云何不救。天帝問言。汝乃精勤當至幾
T2122_.53.0483b20: 時。雉言。以死爲期。天帝言。誰爲汝證。即自
T2122_.53.0483b21: 立誓。我心至誠信不虚者。願火即自滅。是時
T2122_.53.0483b22: 淨居天知雉弘誓。即爲滅火。始終常茂不爲

T2122_.53.0483b23:

火燒

故經云人有善願天
必從之斯言驗矣

T2122_.53.0483b24: 頌曰
T2122_.53.0483b25:     志誠抱氷雪暮齒迫桑楡
T2122_.53.0483b26:     太息波川迅悲哉人代拘
T2122_.53.0483b27:     歳聿皆採穫冬晩懼嚴枯
T2122_.53.0483b28:     精誠求施戒忍精定慧眸
T2122_.53.0483b29:     結侶同共遠勝地心相符
T2122_.53.0483c01:     商人不顧死羅刹未能逾
T2122_.53.0483c02:     求寶竭大海神怖捧明珠
T2122_.53.0483c03:     寄言求道者立志報非虚

T2122_.53.0483c04:

感應縁

詳夫古今無問道俗但有至誠剋必感徴且列
外中有三内中十一内外合説略述一十四驗

T2122_.53.0483c05: 晋明帝殺力士含玄　楚熊渠夜行射石　楚
T2122_.53.0483c06: 干將莫耶藏劍　宋韓憑妻康王奪　宋伏萬
T2122_.53.0483c07: 壽念觀音　宋顧邁念觀音　宋沙門慧和念
T2122_.53.0483c08: 觀音　宋韓徽念觀音　宋彭子喬念觀音　
T2122_.53.0483c09: 趙沙門單服松呑石　唐董雄念觀音　唐沙
T2122_.53.0483c10: 門道積諫志　唐沙門法誠經驗　唐比丘
T2122_.53.0483c11: 尼法信經驗
T2122_.53.0483c12: 晋明帝殺力士含玄。玄謂持刀者曰。我頸多
T2122_.53.0483c13: 筋。斫之必令即斷。吾將報汝。持刀者不能
T2122_.53.0483c14: 留意。遂斫數瘡然始絶。尋後見玄。絳冠朱服
T2122_.53.0483c15: 赤弓丹矢射之。持刀者呼曰。含玄緩我。少

T2122_.53.0483c16:

時而死

右一驗出
冤魂志

T2122_.53.0483c17: 楚熊渠。夜行見寢石。以爲伏虎。彎弓射之。沒
T2122_.53.0483c18: 金鏃羽。下視知其石也。復射之矢摧無跡。
T2122_.53.0483c19: 漢世復有李廣。爲右北平太守。射虎得石亦
T2122_.53.0483c20: 如之。劉向曰。誠之至也。而金石爲之開。況
T2122_.53.0483c21: 人乎。夫倡而不和。動而不隨。中必有不全
T2122_.53.0483c22: 者也。夫不降席而匡天下者。求之己也
T2122_.53.0483c23: 楚干將莫耶。爲楚王作劍。三年乃成。王怒欲
T2122_.53.0483c24: 殺之。其劍有雄雌。其妻重身當産。夫語妻
T2122_.53.0483c25: 曰。吾爲王作劍三年乃成。王怒往必殺我。汝
T2122_.53.0483c26: 若生子是男。大告之曰。出戸望南山。松生
T2122_.53.0483c27: 石上劍在其背。於是即將雌劍往見楚王。楚
T2122_.53.0483c28: 王大怒使相之。劍有二雄雌。雌來雄不來。王
T2122_.53.0483c29: 怒誅殺之。莫耶子名赤。比後壯問其母曰。吾
T2122_.53.0484a01: 父所在。母曰。汝父爲楚王作劍。三年乃成。王
T2122_.53.0484a02: 怒殺之。去時囑我語汝。子出戸望南山。松生
T2122_.53.0484a03: 石上劍在其背。於是子出戸望南不見有
T2122_.53.0484a04: 山。但覩堂前松柱下石砥之上。則以斧破其
T2122_.53.0484a05: ＊背得劍。日夜思欲報楚王。楚王夢見一兒
T2122_.53.0484a06: 眉間廣尺。欲報讐。王即購之千金。兒聞之亡
T2122_.53.0484a07: 去入山行歌。客有逢者。謂子年少何哭之甚
T2122_.53.0484a08: 悲耶。曰吾干將莫耶子也。楚王殺吾父。吾欲
T2122_.53.0484a09: 報之。客曰。聞王購子頭千金。將子頭與劍來
T2122_.53.0484a10: 爲子報之。兒曰。幸甚。即自刎兩手捧頭及劍
T2122_.53.0484a11: 奉之。立不僵。客曰。不負子也。於是屍乃
T2122_.53.0484a12: 仆。客持頭往見楚王。楚王大喜。客曰。此乃
T2122_.53.0484a13: 是勇士頭也。當於湯 &T055114;

煮之。王如其言。煮頭
T2122_.53.0484a14: 三日三夕遂不爛。頭踔出湯中躓目大怒。客
T2122_.53.0484a15: 曰。此兒頭不爛。願王自臨視之。是必爛也。
T2122_.53.0484a16: 王即臨之。客以劍擬王。頸墮湯中。客亦自
T2122_.53.0484a17: 擬己頭。頭復墮湯。三皆倶爛不可識別。分
T2122_.53.0484a18: 其湯肉葬之。故通名三王墓今在汝南北宜
T2122_.53.0484a19: 春縣界
T2122_.53.0484a20: 宋時大夫韓馮娶妻而美。康王奪之。馮怨王。
T2122_.53.0484a21: 囚之論爲城。且妻密遺馮書。繆其辭曰
T2122_.53.0484a22: 甚雨淫淫。河大水深日出當心。既而王得其
T2122_.53.0484a23: 書以示左右。左右莫解其意。臣賀對曰。甚
T2122_.53.0484a24: 雨淫淫。言秋旦思也。河大水深。不得往來
T2122_.53.0484a25: 也。日出當心。必有死志也。俄而馮乃自殺。
T2122_.53.0484a26: 其妻乃陰腐其衣。王與之登臺。妻遂因投臺
T2122_.53.0484a27: 下。左右攬之。衣不中手而死。遺書於帶曰。王
T2122_.53.0484a28: 利其生。妾利其死。願以屍骨賜馮合葬。王怒
T2122_.53.0484a29: 弗聽。使里人之塚相望也。曰。爾夫婦相愛
T2122_.53.0484b01: 不已。若能使塚合則吾弗禁也。宿昔之間便
T2122_.53.0484b02: 有交梓木。於二塚之端旬日而大盈抱。屈體
T2122_.53.0484b03: 以相就。根交於下枝錯於上。又有鴛鴦雌雄
T2122_.53.0484b04: 各一。常栖樹上晨夜不去。交頸悲鳴音聲
T2122_.53.0484b05: 感人。宋人哀之。遂號其木曰相思樹。相思之
T2122_.53.0484b06: 名起於此也。今雒陽有韓馮城。其歌謠至

T2122_.53.0484b07:

今存焉

右三驗出
搜神記

T2122_.53.0484b08: 宋伏萬壽。平昌人也。元嘉十九年。在廣陵爲
T2122_.53.0484b09: 衞府行參軍。假説反州。四更初過。初江濟
T2122_.53.0484b10: 之時長波安流。至中江而風起如箭。時又極
T2122_.53.0484b11: 暗莫知所向。萬壽先奉法對至。唯一心歸命
T2122_.53.0484b12: 觀世音。念無間息。俄爾與船中數人同覩北
T2122_.53.0484b13: 岸有光。状如村火。相與喜曰。此必是歐陽火
T2122_.53.0484b14: 也。迴舡趣之。未旦而至。問彼人皆云。昨夜
T2122_.53.0484b15: 無然火者。方悟神力至乃設齋
T2122_.53.0484b16: 宋顧邁。呉郡人也。奉法甚謹。爲衞府行參軍。
T2122_.53.0484b17: 元嘉十九年。亦自都還廣陵。發石頭城便逆
T2122_.53.0484b18: 湖。朔風至横決風勢未弭。而舟人務進。既至
T2122_.53.0484b19: 中江波浪方壯。邁單船孤征憂危無計。誦觀
T2122_.53.0484b20: 世音經得十許遍。風勢漸歇浪亦稍小。既而
T2122_.53.0484b21: 中流屡聞奇香芬馥不歇。邁心獨嘉。故歸誦
T2122_.53.0484b22: 不輟。遂以安濟
T2122_.53.0484b23: 宋慧和沙門者。京師衆造寺僧也。宋義嘉
T2122_.53.0484b24: 之難。和猶爲白衣。疑劉胡部下。胡嘗遣將
T2122_.53.0484b25: 士數十人。値諜東下。和亦預行。行至鵲渚而
T2122_.53.0484b26: 値臺軍西上。諜衆離散各逃草澤。和得竄下。
T2122_.53.0484b27: 至新林外會見野老衣服縷弊。和乃以貌整
T2122_.53.0484b28: 袴褶易其衣。提籃負擔若類田人。時諸游軍
T2122_.53.0484b29: 捕此散諜。視和形色疑而問之。和答對謬略。
T2122_.53.0484c01: 因被笞掠。登將見斬和自散走。便＊常誦念
T2122_.53.0484c02: 觀世音經。至將斬時祈懇彌篤。既而軍人
T2122_.53.0484c03: 揮刃屡跌。三擧三折。並驚而釋之。和於是出
T2122_.53.0484c04: 家遂成精業
T2122_.53.0484c05: 宋韓徽者。未詳何許人也。居于枝江。其叔
T2122_.53.0484c06: 幼宗。宋末爲湘州府中兵。昇明元年荊州刺
T2122_.53.0484c07: 史沈攸之擧兵東下。湘府長史庾佩玉阻甲
T2122_.53.0484c08: 自守。未知所赴。以幼宗猜貳殺之。戮及妻
T2122_.53.0484c09: 孥。徽以兄子繋于郡獄。鐵木竟體鉗梏甚
T2122_.53.0484c10: 嚴。須考畢情黨將悉誅滅。徽惶迫無計。待
T2122_.53.0484c11: 期而已。徽本嘗事佛。頗諷誦觀世音經。於
T2122_.53.0484c12: 是晝夜誦經至數百遍。方晝而鎖忽自鳴。若
T2122_.53.0484c13: 燒炮石瓦爆灹之聲。已而視其鎖漼然自
T2122_.53.0484c14: 解。徽懼獄司謂其解截。遽呼告之。吏雖驚異
T2122_.53.0484c15: 而猶更釘鍱徽如常諷誦。又經一日鎖復鳴
T2122_.53.0484c16: 解。状如初時。吏乃具告佩玉。玉取鎖詳視。
T2122_.53.0484c17: 服其通感即免釋之。徽今尚在。勤業殊至
T2122_.53.0484c18: 宋彭子喬者。益陽縣人也。任本郡主簿。事太
T2122_.53.0484c19: 子沈文龍。建元元年以罪被繋。子喬少年嘗
T2122_.53.0484c20: 經出家。末雖還俗猶常誦習觀世音經。時
T2122_.53.0484c21: 文龍盛怒防械稍急。必欲殺之。子喬憂懼無
T2122_.53.0484c22: 復餘計。唯至誠誦經至百餘遍。疲而晝寢。時
T2122_.53.0484c23: 同繋者有十許人。亦倶睡臥。有湘西縣吏杜
T2122_.53.0484c24: 道榮。亦繋在獄。乍寐乍寤。不甚得熟。忽有
T2122_.53.0484c25: 雙白鶴集子喬屏風上。有頃一鶴下至子喬
T2122_.53.0484c26: 邊。時復覺如美麗人形而已。道＊榮起見子
T2122_.53.0484c27: 喬。雙械脱在脚外。而械癰猶在焉。道＊榮驚
T2122_.53.0484c28: 視始畢子喬亦寤。共視械咨嗟。問子喬有所
T2122_.53.0484c29: 夢不。喬曰。不夢道＊榮如向所見説之。子喬
T2122_.53.0485a01: 雖知必已。尚慮獄家疑其欲叛乃解脱。械癰
T2122_.53.0485a02: 更著。經四五日而蒙釋放。琰族兄璉親識子
T2122_.53.0485a03: 喬及道＊榮。聞二人説皆同如此
T2122_.53.0485a04: 趙沙門單或作善。字道開。不知何許人也。別
T2122_.53.0485a05: 傳云。燉煌人。本姓孟。少出家。欲窮栖巖谷故
T2122_.53.0485a06: 先斷穀食。初進麺三年。後服錬松脂三十
T2122_.53.0485a07: 年後唯時呑小石子。石子下輒。復斷酒脯雜
T2122_.53.0485a08: 菓。體畏風寒唯噉椒薑。氣力微弱而膚色潤
T2122_.53.0485a09: 澤。行歩如飛。山神數試未曾傾動。仙人＊常
T2122_.53.0485a10: 來意亦不耐。毎齧蒜以却之。端坐靜念晝夜
T2122_.53.0485a11: 不眠。久在抱牢。石虎建武二年自西平迎來
T2122_.53.0485a12: 至鄴下。不乘舟車日行七百餘里。過南安度
T2122_.53.0485a13: 一童子爲沙彌。年十三四。行亦及開。既至居
T2122_.53.0485a14: 于照徳佛圖。裳服縷弊背膊＊常袒。於屋
T2122_.53.0485a15: 内作棚閣。高八九尺。上織菅爲帳禪于其中。
T2122_.53.0485a16: 絶穀七載常御雜藥。藥有松脂茯苓之氣。善
T2122_.53.0485a17: 能治目疾常周行墟野救療百姓。王公遠近
T2122_.53.0485a18: 贈遺累積。皆受而施散。一毫無餘。石虎之末
T2122_.53.0485a19: 逆知其亂。乃與弟子南之許昌。升平三年來
T2122_.53.0485a20: 至建業。復適番禺住羅浮山。蔭臥林薄邈然
T2122_.53.0485a21: 自怡。以其年七月卒。遺言露屍林裏。弟子從
T2122_.53.0485a22: 之。陳郡袁彦伯。興寧元年爲南海太守。與

T2122_.53.0485a23:

弟頴升登游此岳。致敬其骸燒香作禮

右六
驗出

T2122_.53.0485a24:

冥祥
記

T2122_.53.0485a25: 唐貞觀年中。有河東董雄。爲大理寺丞。少來
T2122_.53.0485a26: 信敬。蔬食十年。至十四年中。爲坐李仙童事。
T2122_.53.0485a27: 主上大怒。使侍御韋琮鞫問甚急。因禁數
T2122_.53.0485a28: 十人。大理丞李敬玄司直王欣同連此坐。雄
T2122_.53.0485a29: 與同屋囚鎖專念普門品。日得三千遍。夜坐
T2122_.53.0485b01: 誦經。鎖忽自解落地。雄驚告忻玄。忻玄共視。
T2122_.53.0485b02: 鎖堅全在地。而鉤鎖相離數尺。即告守者。其
T2122_.53.0485b03: 夜監察御史張守一宿直。命吏開鎖以火燭
T2122_.53.0485b04: 之。見鎖不開而相離甚怪。又重鎖。紙封書上
T2122_.53.0485b05: 而去。雄如常誦經。五更中鎖又解落有聲。雄
T2122_.53.0485b06: 又告忻玄等。至州告敬玄。視之。封題如
T2122_.53.0485b07: 故而鎖自相離。敬玄素不信佛法。其妻讀經。
T2122_.53.0485b08: 常謂曰。何爲胡神所魅而讀此書耶。及見雄
T2122_.53.0485b09: 此事。乃深悟不信之咎。方知佛爲大聖也。時
T2122_.53.0485b10: 忻亦誦八菩薩名滿三萬遍。晝鎖解落。視之
T2122_.53.0485b11: 如雄不異。其事臺中内外具皆聞見。不久

T2122_.53.0485b12:

倶免

右一驗出
冥報拾遺

T2122_.53.0485b13: 唐蒲州普救寺釋道積。河東安邑縣人也。俗
T2122_.53.0485b14: 姓相里。名子才。既莅玄門更名道積。其先蓋
T2122_.53.0485b15: 鄭大夫子産之苗裔矣。昔子産生初執拳而
T2122_.53.0485b16: 出。啓手觀之文成相里。其後因而氏焉。父宣
T2122_.53.0485b17: 恢廓有大志。用好學該富宗尚嚴君。積早習
T2122_.53.0485b18: 丘墳。神氣爽烈博通經論。大小洞明成匠道
T2122_.53.0485b19: 俗。並潤朱藍。結宗慈訓遠近通洽。而深護
T2122_.53.0485b20: 煩惱重愼譏疑。尼衆歸依初不引顧。毎謂衆
T2122_.53.0485b21: 曰。女爲戒垢聖典常言。佛度出家損滅正法。
T2122_.53.0485b22: 尚以聞名汚心。況復面對無染。且道貴清顯
T2122_.53.0485b23: 不參非濫。俗重遠嫌君子攸奉。余雖不逮請
T2122_.53.0485b24: 遵其度。由此受戒教授沒齒未登。參謁諮
T2122_.53.0485b25: 請不聽入室。斯則骨梗潔己清貞高蹈。河東
T2122_.53.0485b26: 英俊莫與同風。先是沙門寶澄滿。初於普
T2122_.53.0485b27: 濟寺創營大像百丈。萬功纔登其一。不卒
T2122_.53.0485b28: 此願而澄早逝。郷邑耆艾請積繼之。乃惟大
T2122_.53.0485b29: 像造之未成也。引七貴而崇樹之。修建十
T2122_.53.0485c01: 年彫莊都了。道俗慶頼欣喜相并。初積受請
T2122_.53.0485c02: 之夕。寢夢崖傍見二師子於大像側連吐明
T2122_.53.0485c03: 珠相續不絶。既寤惟曰。獸王自在。則表法流
T2122_.53.0485c04: 無滯。寶珠自涌。又喩財施不窮。冥運潜開功
T2122_.53.0485c05: 成斯在。即命工匠圖夢所見於彌勒大像前。
T2122_.53.0485c06: 今猶存焉。其寺蒲阪之陽高爽華博。東臨州
T2122_.53.0485c07: 里。南望河山。像設三層巖廊四合。上坊下院
T2122_.53.0485c08: 赫奕相臨。園磑田蔬周環俯就。小而成大。咸
T2122_.53.0485c09: 積之功。揮空樹有皆積之力。而弊衣蔬食
T2122_.53.0485c10: 輕財重命普救慇贍。退靜歸閑爲而不恃。即
T2122_.53.0485c11: 處幽隱。天懷抗志頓絶人世。不令而衆自嚴。
T2122_.53.0485c12: 不出而物自往。僕射裴玄寂寵居上宰。欽其
T2122_.53.0485c13: 令問頻贈香衣。刺史杜楚容知人之重。造
T2122_.53.0485c14: 展求法。其感動柔靡皆此類也。往經隋季 &T016508;

T2122_.53.0485c15: 閉。河東通守堯君素鎭守荒城。偏師肆暴。時
T2122_.53.0485c16: 人莫敢竊視也。欲議諸沙門登城守固。敢
T2122_.53.0485c17: 諫者斬。玄素同憂無能忓者。積憤歎内發
T2122_.53.0485c18: 不顧形命。謂諸屬曰。時乃盛衰法無隆替。天
T2122_.53.0485c19: 之未喪其文斯在。且沙門塵外之賓。迹類高
T2122_.53.0485c20: 世。何得執戈擐甲爲禦侮之卒乎。遂引沙門
T2122_.53.0485c21: 道愻神素等。歴階厲色。而諫曰。貧道聞之。
T2122_.53.0485c22: 不畏死不可以死怖＊之。今視死若生。但懼不
T2122_.53.0485c23: 得其死。死而有益。是可甘心。計城之存亡
T2122_.53.0485c24: 公之略也。世之否泰公之運也。豈在三五虚
T2122_.53.0485c25: 怯而能濟乎。昔者漢欽四皓天下隆平。魏
T2122_.53.0485c26: 重干木擧國大治。今欲拘繋以從軍役。反天
T2122_.53.0485c27: 常以會靈祇。恐納不祥之兆耳。敢布腹心。願
T2122_.53.0485c28: 深圖之無宜空肆。一朝自傾於後爲天下笑
T2122_.53.0485c29: 也。貧道等但依聖誠言行道禮誦。爲國崇福
T2122_.53.0486a01: 冥益百姓。神鬼護助寧可索頭。與頭仍爲本
T2122_.53.0486a02: 願。必縱以殘生逼充歩甲者。則不知生爲
T2122_.53.0486a03: 何生死爲何死。積陳此語傍爲寒心。素初聞
T2122_.53.0486a04: 諫重積詞氣厲。但張目直視曰。異哉。値斯人
T2122_.53.0486a05: 乎。何爲心氣太重之壯耶。因捨而不問放還
T2122_.53.0486a06: 本寺。後知其屈詣積陳懺。堯素以殺戮無度
T2122_.53.0486a07: 騁其毒心。加又擧意輕陵。雖復當時獲寢
T2122_.53.0486a08: 而禍作其兆。卒爲城人薛宗所害。但積性
T2122_.53.0486a09: 剛勇志決不迴。遇逢瞋忿動爲魚肉。既出家
T2122_.53.0486a10: 後呵責本縁挫拉元情。轉増和忍。歳登耳順
T2122_.53.0486a11: 此行彌隆。習與性成斯言不爽。以貞觀十年
T2122_.53.0486a12: 九月十七日。終于本寺。春秋六十有九。初積
T2122_.53.0486a13: 云疾的無可。自知將委。告門人曰。吾今七十
T2122_.53.0486a14: 有五卒今年矣。其徒曰。師六十九矣。何遽辭
T2122_.53.0486a15: 乎。告曰。死生法爾。吾不懼也。且吾將年七
T2122_.53.0486a16: 十。刺史貌吾増爲六歳。故其命在旦夕。宜
T2122_.53.0486a17: 深剋勵。視吾所行。又曰。經不聞乎。世實危脆
T2122_.53.0486a18: 無牢強者。去終三日。鍾不發聲。逝後如舊
T2122_.53.0486a19: 衆咸哀歎慕惜罕疇
T2122_.53.0486a20: 唐終南山悟眞寺釋法誠。俗姓樊氏。雍州萬
T2122_.53.0486a21: 年縣人。幼小出家止藍田王孝寺。事沙門僧
T2122_.53.0486a22: 和爲師。和亦郷族所推敬奉比聖。嘗有人欲
T2122_.53.0486a23: 害。夜往其房。見門内猛火騰焔升帳。遂即
T2122_.53.0486a24: 追悔。和性潔無染。人惑弄之。密以羊骨水洗
T2122_.53.0486a25: 令飮。和素不知飮便嘔吐。其冥感潜識爲若
T2122_.53.0486a26: 此也。誠奉佩訓勗毎誦法華用爲＊常式。法
T2122_.53.0486a27: 華三昧翹心奉行。澡沐中表温恭朝夕。夢感
T2122_.53.0486a28: 普賢勸書大教。誠曰。大乘也所謂諸佛智慧
T2122_.53.0486a29: 船若大智。於即入淨行道。重嚫匠工令書八
T2122_.53.0486b01: 部般若。香臺寶軸莊嚴成就。又於寺南横嶺
T2122_.53.0486b02: 造華嚴堂。 &T056043;

山閴谷列棟開甍。前對重巒。右
T2122_.53.0486b03: 臨斜谷。吐納雲霧下瞰雷霆。實奇觀也。又
T2122_.53.0486b04: 竭其精志書寫受持。弘文學士張孝靜者。是
T2122_.53.0486b05: 張瓚父。時號銀鉤。罕有加勝。乃請至山令受
T2122_.53.0486b06: 戒潔齋。洗淨身口。口含香汁。身服新衣。然靜
T2122_.53.0486b07: 長途寫經紙別不盈五數。誠倍與直慕令精
T2122_.53.0486b08: 好。靜利其貨竭力寫之。終部以已誠毎燒香
T2122_.53.0486b09: 供養在其案前。點墨之間心縁目覩略無遺
T2122_.53.0486b10: 漏。故其剋心鑚注。時感異鳥。形色希世。飛入
T2122_.53.0486b11: 堂中裴回鼓舞。下至經案復上香鑪。攝足
T2122_.53.0486b12: 住看自然馴狎。久之翔逝。來年經了將事興
T2122_.53.0486b13: 慶。鳥又飛來。如前馴擾。鳴唳哀亮。貞觀初
T2122_.53.0486b14: 年復畫千佛。鳥又飛來登上匠背。營齋供慶
T2122_.53.0486b15: 日次中時。怪其不來。誠顧山峯曰。鳥既不至
T2122_.53.0486b16: 吾不感矣。將不嫌諸穢行嚫施輕薄。致使無
T2122_.53.0486b17: 徴。言已欻然飛來。旋環鳴囀入香水中奮
T2122_.53.0486b18: 迅羽毛。浴已便逝。前後呈祥重疊難述。誠素
T2122_.53.0486b19: 善筆工郷曲知聞。山巖惡路經偈妙辭。自寫
T2122_.53.0486b20: 令誦。皆誠筆也。又自寫法華正當露地。因
T2122_.53.0486b21: 事他行忘以收擧。忽屬洪雨滂注溝澗。走往
T2122_.53.0486b22: 看之。案獨乾燥餘並流波。嘗却偃横松遂落
T2122_.53.0486b23: 懸溜。未至下澗不覺已登高岸。不損一毛信
T2122_.53.0486b24: 知經力。又青泥坊側有古佛龕。周氏瘞藏今
T2122_.53.0486b25: 猶未出。誠夜夢其處大有尊形。既寤往開恰
T2122_.53.0486b26: 獲龕像。年月積久並悉剥壞。就而修理。道俗
T2122_.53.0486b27: 稱善。斯並冥術之功。自誠開發。至貞觀十
T2122_.53.0486b28: 四年夏末日。忽感餘疾。自知即世。願生兜率。
T2122_.53.0486b29: 索水洗訖。又索修輿。傍自檢校不許榮厚。
T2122_.53.0486c01: 恰至月末。明相將現。無故語曰。欲來但入
T2122_.53.0486c02: 未假絃歌。顧侍人曰。吾聞諸行無常生滅不
T2122_.53.0486c03: 住。九品往生此言驗矣。今有童子相迎久在
T2122_.53.0486c04: 門外。吾今去世。爾等好住。佛有正戒無得
T2122_.53.0486c05: 有虧。後致憂悔也。言已出口光明照于楹内。
T2122_.53.0486c06: 又聞異香苾芬而至。但見端坐儼思。不覺其
T2122_.53.0486c07: 神已逝。時年七十有八。誠之誦業一夏法華
T2122_.53.0486c08: 斷五百遍。餘日讀誦兼而行之。猶獲兩遍。縱
T2122_.53.0486c09: 有人客要須與語者。非經度訖不共他言。略

T2122_.53.0486c10:

計十年之功一萬餘遍

右二驗出
唐高僧傳

T2122_.53.0486c11: 唐武徳時。河東有練行尼法信。常誦法華經。
T2122_.53.0486c12: 訪工書者一人。數倍酬直。特爲淨室令寫此
T2122_.53.0486c13: 經。一起一浴然香熏衣。仍於寫經之室鑿壁
T2122_.53.0486c14: 通外。加一竹筩。令寫經人毎欲出息。輕含
T2122_.53.0486c15: 竹筒吐氣壁外。寫經七卷八年乃畢。供養殷
T2122_.53.0486c16: 重盡其恭敬。龍門僧法端常集大衆講法華
T2122_.53.0486c17: 經。以此尼經本精定遣人請之。尼固辭不與。
T2122_.53.0486c18: 法端責讓之。尼不得已乃自送付。法端等開
T2122_.53.0486c19: 讀唯見黄紙了無文字。更開餘卷悉皆如此。
T2122_.53.0486c20: 法端等慚懼即送還尼。尼悲泣受以香水洗
T2122_.53.0486c21: 函。沐浴頂戴繞佛行道。於七日夜不暫休
T2122_.53.0486c22: 息。既而開視文字如故。知抄寫深加潔淨。

T2122_.53.0486c23:

比來無驗只爲不殷

右一驗出
冥報記

◎

T2122_.53.0486c24: 法苑珠林卷第二十七
T2122_.53.0486c25:
T2122_.53.0486c26:
T2122_.53.0486c27:
T2122_.53.0486c28:
T2122_.53.0486c29:

Footnote:

476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 [行番号:有/無] [返り点:有/無] [CITE]