SAT DB

T2122_.53.0397a01: 往昔周穆王弟子造迦葉佛像
T2122_.53.0397a02: 又問。渭南終南二山有佛面山七佛澗者。答
T2122_.53.0397a03: 曰。此事同於前。南山庫谷天藏。是迦葉佛自
T2122_.53.0397a04: 手所造之藏也。今現有十三縁覺在谷内住」
T2122_.53.0397a05: 又問。此土常傳。有佛是殷時周昭莊王等
T2122_.53.0397a06: 造。互説不同。如何取定。答曰。皆有所以。弟
T2122_.53.0397a07: 子夏桀時生天。具見佛之垂化。且佛有三身。
T2122_.53.0397a08: 法報二身則非凡見。並化登地以上。唯有化
T2122_.53.0397a09: 身被該三千。百億釋迦隨人所感。前後不定。
T2122_.53.0397a10: 或在殷末。或在魯莊。倶在大千之中。前後咸
T2122_.53.0397a11: 傳一化。咸見隨機前後何定。若據法報常自
T2122_.53.0397a12: 湛然。不足難也
T2122_.53.0397a13: 又問。漢地所見諸瑞像。多傳育王第四女所
T2122_.53.0397a14: 造。其事匪幽冥難得其實。此事云何。答曰。此
T2122_.53.0397a15: 實不疑。爲育王第四女厥貌非研久而未出
T2122_.53.0397a16: 常恨其醜。乃圖佛形相還如自身。成已發願。
T2122_.53.0397a17: 佛之相好挺異於人。如何同我之形儀也。以
T2122_.53.0397a18: 此苦邀彌經年月後感佛現。忽異本形。父具
T2122_.53.0397a19: 問之。述其所願。今此山玉華荊州長沙楊都
T2122_.53.0397a20: 高悝及京城崇敬寺像。並是育王第四女造。
T2122_.53.0397a21: 或有書其光趺。依梵本書。漢人讀者罕識其
T2122_.53.0397a22: 文。育王因將此像。令諸鬼神隨縁所感流傳
T2122_.53.0397a23: 開悟。今覩像面莫匪女形。其崇敬寺地本是
T2122_.53.0397a24: 戰場。西晋將末有五胡大起。兵戈相殺。此地
T2122_.53.0397a25: 特多。地下人骨今掘猶得。所殺無辜殘害酷
T2122_.53.0397a26: 濫。故諸鬼神携以鎭之。令諸寃魂得生善念。
T2122_.53.0397a27: 周朝滅法神亦徒之。隋祖載隆佛還重起
T2122_.53.0397a28: 又問。幽冥所感俗中常有。神去形朽如何重
T2122_.53.0397a29: 來。或經七日多日。如生不異。答曰。人禀七
T2122_.53.0397b01: 識。識各有神。心識爲主。主雖前去餘神守護。
T2122_.53.0397b02: 不足怪也。如五戒中一戒五神。五戒便有二
T2122_.53.0397b03: 十五神。一戒破五神去餘者仍在。如大僧受
T2122_.53.0397b04: 戒。戒有二百五十神。亦戒戒之中。感得二百
T2122_.53.0397b05: 五十防衞比丘。若毀一重戒。但二百五十神
T2122_.53.0397b06: 去。餘者常隨
T2122_.53.0397b07: 法苑珠林卷第十四
T2122_.53.0397b08:
T2122_.53.0397b09:
T2122_.53.0397b10:
T2122_.53.0397b11: 法苑珠林卷第十五
T2122_.53.0397b12: 　西明寺沙門釋道世撰　
T2122_.53.0397b13: 敬佛篇第六之三

T2122_.53.0397b14:

彌陀部第四　

此別
六部

T2122_.53.0397b15: 述意部　會名部　辯處部　能見部　業
T2122_.53.0397b16: 因部　引證部
T2122_.53.0397b17: 述意部第一
T2122_.53.0397b18: 夫避苦求樂。寔品物之常情。厭濁欣淨。是
T2122_.53.0397b19: 生靈之舊理。但行有美惡土成麁妙。娑婆五
T2122_.53.0397b20: 痛。由積惡而丘坑。安養七珍。因習善而華
T2122_.53.0397b21: 勝。業成三輩報爲九品。寶臺珍觀。假勝念而
T2122_.53.0397b22: 崔嵬。玉沼瓊池。藉善心而皎潔。花開蓮合。
T2122_.53.0397b23: 驗慈父之非虚。浪動波迴。聞法言之在耳。
T2122_.53.0397b24: 自非功勤志固行滿因圓。何能隨千心
T2122_.53.0397b25: 而上金臺。依十念而昇樂國也
T2122_.53.0397b26: 會名部第二
T2122_.53.0397b27: 述曰。世界皎潔。目之爲淨。即淨所居。名之爲
T2122_.53.0397b28: 土。故攝論云。所居之土無於五濁。如玻 &MT03608;

T2122_.53.0397b29: 珂等名清淨土。法華論云。無煩惱衆生住處
T2122_.53.0397c01: 名爲淨土。淨土不同有其四種。一法性上。
T2122_.53.0397c02: 以眞如爲體。故梁攝論云。以蓮華王爲淨土
T2122_.53.0397c03: 所依。譬法界眞如爲淨土所依體故。二實報
T2122_.53.0397c04: 土。依攝論云。以二空爲門。三慧爲出入路。奢
T2122_.53.0397c05: 摩他毘鉢舍那爲乘。以根本無分別智爲用。
T2122_.53.0397c06: 此皆約報功徳辯其出體。三事淨土。謂上妙
T2122_.53.0397c07: 七寶。是五塵色性聲香味觸爲其土相。故攝
T2122_.53.0397c08: 論云。佛周遍光明七寶處也。又華嚴經云。諸
T2122_.53.0397c09: 佛境界相中種種間錯莊嚴。故淨土論云。備
T2122_.53.0397c10: 諸珍寶性具足妙莊嚴。又新翻大菩薩藏經
T2122_.53.0397c11: 云。假使如上世界。乃至大火洞然如來在中。
T2122_.53.0397c12: 若依經行。若住坐臥。其處自然八功徳水出
T2122_.53.0397c13: 現於地。四化淨土。謂佛所變七寶五塵爲化
T2122_.53.0397c14: 土體。故涅槃經云。以佛神力地皆柔軟。無有
T2122_.53.0397c15: 丘墟土沙礫石。乃至猶如西方無量壽佛極
T2122_.53.0397c16: 樂世界等。又大莊嚴論云。由智自在隨彼所
T2122_.53.0397c17: 欲。能現水精瑠璃等清淨世界。又維摩經云。
T2122_.53.0397c18: 佛以足指案地現淨等事。又十地經云。隨諸
T2122_.53.0397c19: 衆生心所樂見。爲示現故。此諸經論所明。並
T2122_.53.0397c20: 約化爲淨土。由佛神力現故有。攝故即無。
T2122_.53.0397c21: 故名化土
T2122_.53.0397c22: 辯處部第三
T2122_.53.0397c23: 述曰。上來雖明土有四種。然綱要有二。一報
T2122_.53.0397c24: 土。二化土。此二即攝理事二土。初報土者。謂
T2122_.53.0397c25: 佛如來出世諸善體是無漏。非三界所攝故。
T2122_.53.0397c26: 淨土論云。觀彼世界相。勝過三界道又智度
T2122_.53.0397c27: 論云。有妙淨土出過三界。然佛所居無處爲
T2122_.53.0397c28: 處。過在十方世界。或依法身而安淨土。故論
T2122_.53.0397c29: 云。釋迦牟尼佛。更有清淨世界如阿彌陀國。
T2122_.53.0398a01: 其彌陀佛亦有嚴淨不嚴淨世界如釋迦佛。
T2122_.53.0398a02: 又涅槃經云。我實不出閻浮提界。又法華經
T2122_.53.0398a03: 偈云
T2122_.53.0398a04:     常在靈鷲山及餘諸住處
T2122_.53.0398a05:     衆生見劫盡大火所燒時
T2122_.53.0398a06:     我此土安隱天人常充滿
T2122_.53.0398a07:     園林諸堂閣種種寶莊嚴
T2122_.53.0398a08: 又華嚴經云。如來淨土。或在如來寶冠。或在
T2122_.53.0398a09: 耳璫。或在瓔珞。或在衣文。或在毛孔。如是毛
T2122_.53.0398a10: 孔既容世界。故知十住論云。佛擧一歩則過
T2122_.53.0398a11: 恒河沙等三千世界。其事知是。化土處者。但
T2122_.53.0398a12: 所居化土無別方處。但依報土而起麁相。或
T2122_.53.0398a13: 通十方。或在當界。引接三乘人天等衆如彌
T2122_.53.0398a14: 陀世尊。引此忍界凡小衆生。而安淨國。或於
T2122_.53.0398a15: 穢現淨如按地現淨。譬同天宮其事如是。或
T2122_.53.0398a16: 於衆生共相器世界間。種子所感於中顯現
T2122_.53.0398a17: 淨穢境界。隨其六道各見不同。此皆由外名
T2122_.53.0398a18: 言熏習。因識種成就感得器世界。影像相現。
T2122_.53.0398a19: 此影像是本識相分。由共相種子與影像相。
T2122_.53.0398a20: 彼現相識爲因縁。即此共相。由内報増上縁
T2122_.53.0398a21: 即此共相由内報増上縁力。感得如此苦樂
T2122_.53.0398a22: 不同
T2122_.53.0398a23: 能見部第四
T2122_.53.0398a24: 述曰。如凡夫二乘。於穢土中見阿彌陀佛。諸
T2122_.53.0398a25: 菩薩等於淨土中見阿彌陀佛。據此二説。報
T2122_.53.0398a26: 土則一向純淨。應土則有染有淨。故淨土論
T2122_.53.0398a27: 云。土有五種。一純淨土。唯在佛果。二淨穢
T2122_.53.0398a28: 土。謂淨多穢少。即八地已上。三淨穢亭等土。
T2122_.53.0398a29: 謂從初地乃至七地。四穢淨土。謂穢多淨少
T2122_.53.0398b01: 即地前性地。五雜穢土。謂未入性地。第五人
T2122_.53.0398b02: 見後一不見前四。第四人見後二不見前三。
T2122_.53.0398b03: 第三人見後三不見前二。第二人見後四不
T2122_.53.0398b04: 見前一。第一佛上下五土悉知悉見也
T2122_.53.0398b05: 業因部第五
T2122_.53.0398b06: 述曰。具引經論十説不同。或説一行而生淨
T2122_.53.0398b07: 土。如涅槃經云。有徳國王覺徳比丘。爲護
T2122_.53.0398b08: 法因縁生不動國。又維摩經云直心是菩薩
T2122_.53.0398b09: 淨土。菩薩成佛時。不諂衆生來生其國等。或
T2122_.53.0398b10: 説二行而生淨土。如梁攝論云。出世善法者。
T2122_.53.0398b11: 無分別智及後得智所生善根。爲出世善法
T2122_.53.0398b12: 名因。或用定慧爲乘。或説三行而生淨土。如
T2122_.53.0398b13: 涅槃經云。思惟三三昧空無作無相而生淨
T2122_.53.0398b14: 土。又觀經云。令未來一切凡夫生極樂國。當
T2122_.53.0398b15: 修三業。一孝養父母事師不殺修十善業。二
T2122_.53.0398b16: 受三歸具足衆戒不犯。威儀。三發菩提心深
T2122_.53.0398b17: 信因果。讀誦大乘勸進行者。如是三事是名
T2122_.53.0398b18: 淨業。或説四行而生淨土。如維摩經云。行
T2122_.53.0398b19: 四無量心是菩薩淨土。菩薩成佛時。慈悲喜
T2122_.53.0398b20: 捨衆生來生其國。或四攝法是菩薩淨土。謂
T2122_.53.0398b21: 布施愛語利益同事。是菩薩淨土。菩薩成佛
T2122_.53.0398b22: 時。解脱所攝衆生來生其國。或説五行而生
T2122_.53.0398b23: 淨土。如淨土論云。一者禮拜。二者讃歎。三者
T2122_.53.0398b24: 作願。四者觀察。五者迴向。或説六行而生淨
T2122_.53.0398b25: 土。如維摩經云。布施是菩薩淨土。菩薩成佛
T2122_.53.0398b26: 時。一切能捨衆生來生其國。乃至智慧是菩
T2122_.53.0398b27: 薩淨土。菩薩成佛時。一切智慧衆生來生其
T2122_.53.0398b28: 國等。或説七行而生淨土。如維摩經云。布以
T2122_.53.0398b29: 七淨華浴此無垢人。一者戒淨。二者定淨。三
T2122_.53.0398c01: 者見淨。四者度疑淨。五者道非道淨。六者
T2122_.53.0398c02: 行淨。七者行斷智淨。前二是方便道。次三是
T2122_.53.0398c03: 見道。次一是修道。後一是無學道。由斯七淨
T2122_.53.0398c04: 得成四道。四道既成故報居淨土也。或説八
T2122_.53.0398c05: 行而生淨土。如維摩經云。菩薩成就幾法於
T2122_.53.0398c06: 此世界行無瘡疣生于淨土。答云。成就八法
T2122_.53.0398c07: 生＊于淨土。一饒益衆生而不望報。代於衆生
T2122_.53.0398c08: 受諸苦惱。二所作功徳盡以施之。三等心衆
T2122_.53.0398c09: 生謙下無礙。四於諸菩薩觀之如佛。五所未
T2122_.53.0398c10: 聞經聞之不疑。六不與聲聞而相違背。七不
T2122_.53.0398c11: 嫉彼供不高己利。而於其中調伏其心。八常
T2122_.53.0398c12: 省己過不訟彼短。常以一心求諸功徳。或説
T2122_.53.0398c13: 九行而生淨土。如無量壽經云。略説三輩廣

T2122_.53.0398c14:

説九品

具如
經説

或説十行而生淨土。如維摩經

T2122_.53.0398c15: 云。十善是菩薩淨土。菩薩成佛時。命不中夭
T2122_.53.0398c16: 大富梵行。所言誠諦常以軟語。眷屬不離善
T2122_.53.0398c17: 和諍訟。言必饒益不嫉不恚。正見衆生來生
T2122_.53.0398c18: 其國。又彌勒發問經云。若欲樂生安養國者。
T2122_.53.0398c19: 當修十念即得往生。何等。爲十。一者於一切
T2122_.53.0398c20: 衆生常生慈心。二者於一切衆生不毀其行。
T2122_.53.0398c21: 若有毀者終不往生。三者於一切衆生深起
T2122_.53.0398c22: 悲心除殘害心。四者發護法心不惜身命。於
T2122_.53.0398c23: 一切法不生誹謗。五者於忍辱中生決定心。
T2122_.53.0398c24: 六者深心清淨不染利養。七者發一切種智
T2122_.53.0398c25: 心日日常念無有廢忘。八者於一切衆生生
T2122_.53.0398c26: 尊重心。除憍慢心謙下言説。九者於諸談話
T2122_.53.0398c27: 不生染著。心近於覺意深起種種善根因縁
T2122_.53.0398c28: 不生憒鬧散亂心。十者常念觀佛除去諸相。
T2122_.53.0398c29: 彌勒當知。如是十念。一一次第相續而起。不
T2122_.53.0399a01: 生彼國無有是處。或説三十七品是菩薩淨
T2122_.53.0399a02: 土。菩薩成佛時。念處正勤神足根力覺道衆
T2122_.53.0399a03: 生來生其國。或如無量壽經云。發四十大願

T2122_.53.0399a04:

而生淨土

上來所説廣略雖異隨行一法
與理冥符皆得往生安樂國土

優波提舍

T2122_.53.0399a05: 論偈云
T2122_.53.0399a06:     觀彼世界相勝過三界道
T2122_.53.0399a07:     究盡如虚空廣大無邊際
T2122_.53.0399a08:     正道大慈悲出世善根生
T2122_.53.0399a09:     淨光明滿足如鏡日月輪
T2122_.53.0399a10: 述曰。若據實報淨土。要修出世無漏正因。與
T2122_.53.0399a11: 理行相成方得往生。若是下品之人本無正
T2122_.53.0399a12: 業。隨起一行。或臨終日十念雖成。唯生化土
T2122_.53.0399a13: 未能見報。具述觀法。備在大小乘禪門十卷
T2122_.53.0399a14: 中説
T2122_.53.0399a15: 引證部第六
T2122_.53.0399a16: 阿彌陀鼓音聲王陀羅尼經云。爾時世尊告
T2122_.53.0399a17: 諸比丘。西方安樂世界今現有佛。號阿彌陀。
T2122_.53.0399a18: 若有四衆能正受持彼佛名號。以此功徳臨
T2122_.53.0399a19: 欲終時。阿彌陀即與大衆往此人所令其得
T2122_.53.0399a20: 見。見已尋生慶悦倍増功徳。以是因縁所生
T2122_.53.0399a21: 之處。永離胞胎穢欲之形。純處鮮妙寶蓮華
T2122_.53.0399a22: 中自然化生。具六神通光明赫奕。阿彌陀佛
T2122_.53.0399a23: 與聲聞倶。如來應供正遍知。其國號曰清泰。
T2122_.53.0399a24: 聖王所住。其城縱廣十千由旬。於中充滿刹
T2122_.53.0399a25: 利之種。阿彌陀佛父名月上轉輪聖王。其母
T2122_.53.0399a26: 名曰殊勝妙顏。子名月明。奉事弟子名無垢
T2122_.53.0399a27: 稱。智慧弟子名曰賢光。神足精勤弟子名曰
T2122_.53.0399a28: 大化。爾時魔王名曰無勝。有提婆達多名曰
T2122_.53.0399a29: 寂靜。又無量壽經云。佛告彌勒。假使三千大
T2122_.53.0399b01: 千世界猛火。爲念阿彌陀佛名故。要當於中
T2122_.53.0399b02: 直過。未足爲難
T2122_.53.0399b03: 又華嚴經云。爾時心王菩薩摩訶薩告諸菩
T2122_.53.0399b04: 薩言。佛子。此娑婆世界釋迦牟尼佛刹一劫
T2122_.53.0399b05: 於安樂世界阿彌陀佛刹爲一日一夜。安樂
T2122_.53.0399b06: 世界一劫於聖服幢世界金剛佛刹爲一日一
T2122_.53.0399b07: 夜。聖服幢世界一劫於不退轉音聲輪世界
T2122_.53.0399b08: 善樂光明清淨開敷佛刹爲一日一夜。不退
T2122_.53.0399b09: 轉音聲輪世界一劫於離垢世界法幢佛刹爲
T2122_.53.0399b10: 一日一夜。離垢世界一劫於善燈世界師子
T2122_.53.0399b11: 佛刹爲一日一夜。善燈世界一劫於善光明
T2122_.53.0399b12: 世界盧舍那藏佛刹爲一日一夜善光明世
T2122_.53.0399b13: 界一劫於超出世界法光明清淨開敷蓮華佛
T2122_.53.0399b14: 刹爲一日一夜。超出世界一劫於莊嚴慧世
T2122_.53.0399b15: 界一切光明佛刹爲一日一夜。莊嚴慧世界
T2122_.53.0399b16: 一劫於鏡光明世界覺月佛刹爲一日一夜。佛
T2122_.53.0399b17: 子。如是次第。乃至百萬阿僧祇世界。最後世
T2122_.53.0399b18: 界一劫於勝蓮華世界賢首佛刹爲一日一夜。
T2122_.53.0399b19: 普賢菩薩等諸大菩薩充滿其中
T2122_.53.0399b20: 又阿彌陀佛經云。佛告諸比丘僧。是阿闍世
T2122_.53.0399b21: 王太子及五百長者子。却後無數劫。皆當作
T2122_.53.0399b22: 佛如阿彌陀佛。佛言。是阿闍世王太子及五
T2122_.53.0399b23: 百長者子。住菩薩道以來無央數劫。皆各供
T2122_.53.0399b24: 養四百億佛已。今復來供養我。阿闍世王太
T2122_.53.0399b25: 子及五百長者子等。皆前世迦葉佛時。爲我
T2122_.53.0399b26: 作弟子。今皆復會是共相値也

T2122_.53.0399b27:

感應縁

略引
十驗

T2122_.53.0399b28: 宋沙門僧亮　宋居士葛濟之　宋比丘尼慧
T2122_.53.0399b29: 木　宋魏世子　宋沙門曇遠　梁沙門法悦
T2122_.53.0399c01: 　隋五十菩薩瑞像　隋沙門慧海　唐沙門
T2122_.53.0399c02: 道昻　唐沙門善胄
T2122_.53.0399c03: 宋江陵長沙寺沙門釋僧亮。志操剛烈戒徳
T2122_.53.0399c04: 堅淨。常結西方願造丈六無量壽像。功用既
T2122_.53.0399c05: 巨積年不辦。聞湘州錮溪山廟甚饒銅器。欲
T2122_.53.0399c06: 化導鬼神取充成辦。遂詣刺史張邵。告以
T2122_.53.0399c07: 事源。請船數艘壯士百人。張曰。此廟靈驗
T2122_.53.0399c08: 犯者輒斃。且蠻人守護恐此難果。亮曰。福與
T2122_.53.0399c09: 君共。死則身當。張即給人船。未至一宿神已
T2122_.53.0399c10: 預知。風震雲冥鳥獸嗚呼。俄而亮到霧歇日
T2122_.53.0399c11: 明。未至廟屋二十餘歩。有兩銅 &T055114;

各數百
T2122_.53.0399c12: 斛。見一大蛇長十餘丈。從 &T055114;

騰出亘身斷道。
T2122_.53.0399c13: 從者百人悉皆退散。亮乃整服而進。振錫告
T2122_.53.0399c14: 蛇曰。汝前世罪業故受蟒身。不聞三寶何由
T2122_.53.0399c15: 自拔。吾造丈六無量壽像。聞此饒銅遠來相
T2122_.53.0399c16: 詣。幸可開路使我得前。蛇乃擧頭看亮引身
T2122_.53.0399c17: 而去亮躬率人徒輦取銅器。唯床頭唾壺可
T2122_.53.0399c18: 容四升。有蝘蜓長二尺有餘跳躍出入。遂
T2122_.53.0399c19: 置不取。廟器重大十不收一。唯勝小者船滿
T2122_.53.0399c20: 而還。守廟之人莫敢拒護。亮還都鑄像。以宋
T2122_.53.0399c21: 元嘉九年畢功。神表端嚴威光煒曜。造像靈
T2122_.53.0399c22: 異聲傳京師。宋文皇帝奉迎還都以焔光未
T2122_.53.0399c23: 備。勅造金薄圓光。欲處安樂寺。僉以彭城之
T2122_.53.0399c24: 塔號同本封且顯居國門。送處像焉至明帝
T2122_.53.0399c25: 之初。以舊邸爲寺。請像移住。舊在湘宮大殿

T2122_.53.0399c26:

右一驗出
梁高僧傳

T2122_.53.0399c27: 宋葛濟之句容人稚川後也。妻同郡紀氏。體
T2122_.53.0399c28: 貌閑雅甚有婦徳。濟之世事仙學。紀氏亦同。
T2122_.53.0399c29: 而心樂佛法。常存誠不替。元嘉十三年方在
T2122_.53.0400a01: 機織。忽覺雲日開朗空中清明。因投釋筐梭
T2122_.53.0400a02: 仰望四表。見西方有如來眞形及寶蓋幡幢
T2122_.53.0400a03: 蔽映天漢。心獨喜曰。經説無量壽佛。即此者
T2122_.53.0400a04: 耶。便頭面作禮。濟之敬其如此。仍起就之。紀
T2122_.53.0400a05: 授濟手指示佛所。濟亦登見半身及諸幡蓋。
T2122_.53.0400a06: 俄而隱沒。於是雲日鮮彩五色燭曜。郷比親
T2122_.53.0400a07: 族頗亦覩見。兩三食頃方稍除歇。自是村閭
T2122_.53.0400a08: 多歸法者
T2122_.53.0400a09: 宋尼慧木者。姓傅氏。十一出家持小乘戒。居
T2122_.53.0400a10: 梁郡築弋村寺。始讀大品日誦兩卷。師慧超
T2122_.53.0400a11: 甞建經堂。木往禮拜。輒見屋内東北隅有一
T2122_.53.0400a12: 沙門。金色黒衣足不履地。木又於夜中臥而
T2122_.53.0400a13: 誦習。夢到西方見一浴池有芙蓉華。諸化生
T2122_.53.0400a14: 人列坐其中。有一大華獨空無人。木欲登華。
T2122_.53.0400a15: 攀牽用力不覺誦經。音響高大。木母謂其魘
T2122_.53.0400a16: 驚起喚之。木母篤老。口無復齒。木常嚼哺
T2122_.53.0400a17: 飴母。爲以過中不得淨潄。故年將立不受大
T2122_.53.0400a18: 戒母終亡後。木自除草開壇請師受戒忽於
T2122_.53.0400a19: 壇所見天地晃然悉黄金色。仰望西南見一
T2122_.53.0400a20: 天。人著襈衣衣色赤黄。去木或近或遠尋沒
T2122_.53.0400a21: 不見。凡見靈異祕不語人。木兄出家聞而欲
T2122_.53.0400a22: 知。乃誑誘之曰。汝爲道積年竟無所昭。比
T2122_.53.0400a23: 可養髮當訪出門。木聞甚懼謂當實然。乃粗
T2122_.53.0400a24: 言所見。唯靜稱尼聞其道徳。稱往爲狎。方便
T2122_.53.0400a25: 請問。乃爲具説。木後與同等共禮無量壽佛。
T2122_.53.0400a26: 因伏地不起。咸謂得眠。蹴而問之。木竟不答。
T2122_.53.0400a27: 靜稱復獨苦求問。木云。當伏地之時。夢往安
T2122_.53.0400a28: 養國見佛爲説小品。已得四卷。因被蹴即覺。
T2122_.53.0400a29: 甚追恨之。木元嘉十四年。時已六十九
T2122_.53.0400b01: 宋魏世子者。梁郡人也。奉法精進。兒女遵
T2122_.53.0400b02: 修。唯婦迷閉不信釋教。元嘉初。女年十四病
T2122_.53.0400b03: 死。七日而蘇。云可安施高座并無量壽經。世
T2122_.53.0400b04: 子即爲具設經座。女先雖齋戒禮拜。而未甞
T2122_.53.0400b05: 看經。即昇座轉讀聲句清利。下啓父言。兒死
T2122_.53.0400b06: 便往無量壽國。見父兄及己三人。池中已有
T2122_.53.0400b07: 芙蓉大華。後當化生其中。唯母獨無。不勝此
T2122_.53.0400b08: 苦。乃心故歸啓報。語竟復絶。母於是乃敬法
T2122_.53.0400b09: 云
T2122_.53.0400b10: 宋何曇遠。廬江人也。父萬壽御史中丞。遠
T2122_.53.0400b11: 奉法精至持菩薩戒。年十八。元嘉九年丁父
T2122_.53.0400b12: 艱哀毀致招疾。殆將滅性。號踊之外。便歸
T2122_.53.0400b13: 心淨土庶祈感應。遠時請僧常有數人。師僧
T2122_.53.0400b14: 含亦在焉。遠常向含悔懺宿業。恐有縁終無
T2122_.53.0400b15: 感徹。僧含毎奬厲勸以莫怠。至十年二月十
T2122_.53.0400b16: 六日。夜轉經竟。衆僧已眠。四更中忽自唱言。
T2122_.53.0400b17: 歌誦歌誦。僧含驚而問之。遠曰。見佛身黄金
T2122_.53.0400b18: 色。形状大小如今行像。金光周身浮焔丈餘。
T2122_.53.0400b19: 幡華翊從充牣虚空。瓌妙麗極事絶言稱。
T2122_.53.0400b20: 遠時住西廂中云。佛自西來轉身西向。當佇
T2122_.53.0400b21: 而立呼其速去。曇遠常日羸喘示有氣息。此
T2122_.53.0400b22: 夕壯厲悦樂動容便起淨手。含布香手中并
T2122_.53.0400b23: 取園華遙以散佛。母謂遠曰。汝今若去不念
T2122_.53.0400b24: 吾耶。遠無所言。俄而頓臥。家既宿信聞此靈
T2122_.53.0400b25: 異。既皆欣肅不甚悲懼。遠至五更忽然而終。

T2122_.53.0400b26:

宅中芬馨數日乃歇

右四驗出
冥祥記也

T2122_.53.0400b27: 梁京師正覺寺釋法悦。戒素沙門也。齊末初
T2122_.53.0400b28: 爲僧主止京師正覺寺。敦修福業四部所歸。
T2122_.53.0400b29: 悦甞聞彭城宋王寺有丈八金像。乃宋車騎
T2122_.53.0400c01: 徐州刺史王仲徳所造。光相之工江右稱最。
T2122_.53.0400c02: 州境或應有災祟及僧尼横延釁戻。像則流
T2122_.53.0400c03: 汗。汗之多少則禍患之濃淡也。宋泰始初。彭
T2122_.53.0400c04: 城北屬郡虜。共欲遷像。引至萬夫竟不能致。
T2122_.53.0400c05: 齊初率州數郡欲起義南附。亦驅逼衆僧助
T2122_.53.0400c06: 守營塹。時虜師蘭陵公攻陷此營。獲諸沙
T2122_.53.0400c07: 門。於是盡執二州道人幽繋園裏。遣表僞臺
T2122_.53.0400c08: 誣以助亂。像時流汗擧殿皆濕。時僞梁王謙
T2122_.53.0400c09: 鎭在彭城。亦多少信向。親往像所使人拭之。
T2122_.53.0400c10: 隨拭隨出終莫能止。王乃燒香禮拜至心
T2122_.53.0400c11: 誓曰。衆僧無罪。弟子自當營護。不使罹禍。若
T2122_.53.0400c12: 幽誠有感願拭汗即止。於是自手拭之。隨拭
T2122_.53.0400c13: 即燥。王具表其事。諸僧見原釋。悦既欣覩靈
T2122_.53.0400c14: 異誓願瞻禮。而關禁阻隔莫由克遂。又昔宋
T2122_.53.0400c15: 明皇帝。經造丈八金像。四鑄不成。於是改爲
T2122_.53.0400c16: 丈四。悦乃與白馬寺沙門智靖。率合同縁欲
T2122_.53.0400c17: 改造丈八無量壽像。以申厥志。始鳩集金銅。
T2122_.53.0400c18: 屬齊末亂離。復致推斥。至梁初方以事啓
T2122_.53.0400c19: 聞。降勅聽許。并助造光趺。材官工巧隨用資
T2122_.53.0400c20: 給。以梁天鑒八年五月三日。於小莊嚴寺營
T2122_.53.0400c21: 鑄本量佛身。四萬斤銅融寫已竭。尚未至
T2122_.53.0400c22: 胸。百姓送銅不可稱計。投諸鑪冶隨鑄而摸
T2122_.53.0400c23: 内不滿。猶自如先。又馳啓聞。勅給功徳銅
T2122_.53.0400c24: 三千斤。臺内始就量送。而像處已見羊車傳
T2122_.53.0400c25: 詔載銅鑪側。於是飛𣡖銷＊融一鑄便滿。甫
T2122_.53.0400c26: 爾之間人車倶失。比臺内銅出方知向之所
T2122_.53.0400c27: 送。信實靈感。工匠喜踊道俗稱讃。及至開摸
T2122_.53.0400c28: 量度乃踊成丈九。而光相不差。又有大錢二
T2122_.53.0400c29: 枚。猶見在衣絛竟不銷鑠。並莫測其然。尋
T2122_.53.0401a01: 昔量銅四萬。准用有餘。後益三千。計闕未滿。
T2122_.53.0401a02: 而祥瑞冥密出自心圖。故知神理幽通殆非
T2122_.53.0401a03: 人事。初像素既成。比丘道昭常夜中禮懺。忽
T2122_.53.0401a04: 見素所晃然洞明。詳視久之乃知神光之異。
T2122_.53.0401a05: 鑄後三日未及開摸。有禪師道度。高潔僧也。
T2122_.53.0401a06: 捨其七條袈裟助費開頂。俄而遙見二僧跪
T2122_.53.0401a07: 開像髻。逼就觀之倐然不見。時悦靖二僧相
T2122_.53.0401a08: 次遷化。勅以像事委之定林僧祐。其年九月
T2122_.53.0401a09: 二十六日。移像還光宅寺。是月不雨頗有埃
T2122_.53.0401a10: 塵。及明將遷像。夜有輕雲遍上微雨沾澤。僧
T2122_.53.0401a11: 祐經行像所。係念天氣。遙見像邊有光焔上
T2122_.53.0401a12: 下。如燈如燭。并聞推懺禮拜之聲。入戸詳視
T2122_.53.0401a13: 揜然倶燃。防寺蒋孝孫亦所同見。是夜淮中
T2122_.53.0401a14: 賈客並聞。大航舶下催督治橋。有如數百人
T2122_.53.0401a15: 聲。將知靈器之重。豈人致焉。其後更鑄光趺。
T2122_.53.0401a16: 並有風香之瑞。自葱河以左。金像之最唯此

T2122_.53.0401a17:

一耳

右二驗出
梁高僧傳

T2122_.53.0401a18: 隋時有阿彌陀佛五十菩薩像者。西域天竺
T2122_.53.0401a19: 之瑞像也。相傳云。昔天竺雞頭摩寺五通菩
T2122_.53.0401a20: 薩。往安樂界請阿彌陀佛。娑婆衆生願生淨
T2122_.53.0401a21: 土。無佛形像願力莫由。請垂降許。佛言。汝且
T2122_.53.0401a22: 前去尋當現彼。及菩薩還其像已至。一佛五
T2122_.53.0401a23: 十菩薩。各坐蓮華在樹葉上。菩薩取葉所在
T2122_.53.0401a24: 圖寫流布遠近。漢明感夢使往祈法。便獲迦
T2122_.53.0401a25: 葉摩騰等至雒陽。後騰姉子作沙門。持此瑞
T2122_.53.0401a26: 像又達此國。所在圖之。未幾齎像西返。而此
T2122_.53.0401a27: 圖傳不甚流廣。魏晋已來年載乃遠。又經滅
T2122_.53.0401a28: 法。經像湮除。此之瑞迹殆將不見。隋文帝
T2122_.53.0401a29: 開教。有沙門明憲。從高齊道長法師所得此
T2122_.53.0401b01: 一本。説其本起與傳符焉。是以圖寫流布遍
T2122_.53.0401b02: 於宇内。時有北齊畫工曹仲達者。本是曹
T2122_.53.0401b03: 國人。善於丹青妙盡梵迹。傳摸西瑞。京邑

T2122_.53.0401b04:

所推。故今寺壁正陽皆其眞範云

右一驗出
西域傳記

T2122_.53.0401b05: 隋江都安樂寺釋慧海俗姓張氏。清河武城
T2122_.53.0401b06: 人也。善閑經論。然以淨土爲業。專精致感。忽
T2122_.53.0401b07: 有齊州僧道銓。齎無量壽像來云。是天竺雞
T2122_.53.0401b08: 頭摩寺五通菩薩。乘空往彼安樂世界。圖寫
T2122_.53.0401b09: 儀容。既冥會素情深懷禮懺。乃覩神光炤爍
T2122_.53.0401b10: 慶所希幸。於是摸寫懇苦。願生彼土沒齒爲
T2122_.53.0401b11: 念。至夜忽起依常面西禮竟跏趺。至曉方
T2122_.53.0401b12: 逝顏色怡和儼如神在。以大業五年五月
T2122_.53.0401b13: 微患。依常面西跏趺而坐至曉方逝。春秋六
T2122_.53.0401b14: 十有九
T2122_.53.0401b15: 唐相州寒陵山寺釋道昻。未詳其氏。魏郡人
T2122_.53.0401b16: 也。履信標宗風神清徹。獨懷異操高尚世表。
T2122_.53.0401b17: 慧解夙成殆非開悟。結志西方願生安養。後
T2122_.53.0401b18: 知命極預告有縁。至八月初當來取別。期月
T2122_.53.0401b19: 既臨一無患。問齋時至未。景次昆吾即昇高
T2122_.53.0401b20: 座。身含奇相鑪發異香。援引四衆受菩薩戒。
T2122_.53.0401b21: 詞理切要聽者慚心。于時七衆圍繞飡承遺
T2122_.53.0401b22: 味。昻擧目高視。乃見天衆繽紛絃管繁會。中
T2122_.53.0401b23: 有清音遠聽哀婉。天衆高亮告於衆曰。兜率
T2122_.53.0401b24: 陀天樂音下迎。昻曰。天道乃是生死根本由
T2122_.53.0401b25: 來非願。常祈心淨土。如何此誠不遂意耶。言
T2122_.53.0401b26: 訖便覩天樂上騰須臾遠滅。便見西方香華
T2122_.53.0401b27: 伎樂充塞。如似團雲。飛涌而來旋環頂上。擧
T2122_.53.0401b28: 衆皆見。昻曰。大衆好住。今西方靈相來迎。事
T2122_.53.0401b29: 須聞往。言訖但見香鑪墜手。便於高座而
T2122_.53.0401c01: 終。卒于報應寺。春秋六十有九。即貞觀七
T2122_.53.0401c02: 年八月内也。道俗崩慟觀者如山。接捧將殯
T2122_.53.0401c03: 殮。足下有普光堂等文字生焉。還送寒陵山
T2122_.53.0401c04: 鑿窟處之。經春不壞坐固如初。又登講之夜。
T2122_.53.0401c05: 時屬陰暗素無燈燭。昻擧掌高示。便發異光。
T2122_.53.0401c06: 朗照堂宇。大衆覩瑞怪所從來。昻曰。此光手
T2122_.53.0401c07: 中常有。何所怪乎。自非道會靈章行符隣聖
T2122_.53.0401c08: 者。何能現斯嘉應者哉
T2122_.53.0401c09: 唐西京淨影寺釋善胄。瀛州人也。善通經論
T2122_.53.0401c10: 涅槃偏長。席談機悟國中第一。行年七十有
T2122_.53.0401c11: 一。初患臨終語門人曰。吾一生正信在心。
T2122_.53.0401c12: 於佛理教無心輕略。不慮淨土不生。即令拂
T2122_.53.0401c13: 拭房宇燒香嚴待。病來多日委臥不起。忽爾
T2122_.53.0401c14: 自坐合掌語侍人曰。安置世尊令坐。口云世
T2122_.53.0401c15: 尊來也。胄今懺悔慚愧。如是良久曰。世尊
T2122_.53.0401c16: 去矣。低身似送。因臥曰。向者阿彌陀佛來。

T2122_.53.0401c17:

汝等不見耶。不久吾當去耳。語頃便卒

右三
驗出

T2122_.53.0401c18:

唐高
僧傳

◎

T2122_.53.0401c19: 法苑珠林卷第十五
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Footnote:

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