SAT DB

T2122_.53.0896a01: 有伽吒及優波伽吒鬼。優波伽吒鬼見尊者
T2122_.53.0896a02: 舍利弗新 &T061269;

鬚髮。語伽吒鬼言。我今當往打
T2122_.53.0896a03: 彼沙門頭。伽吒鬼言。汝莫作是語。此沙門大
T2122_.53.0896a04: 徳大力。汝莫起瞋長夜得大不饒益苦。如是
T2122_.53.0896a05: 再三説。時優波伽吒鬼再三不用伽吒鬼語。
T2122_.53.0896a06: 即以手打尊者舍利弗頭。打已尋自言。喚燒
T2122_.53.0896a07: 我伽吒煮我伽吒。再三喚已陷入地中。墮阿
T2122_.53.0896a08: 鼻地獄。目連聞舍利弗爲鬼所打。即往問
T2122_.53.0896a09: 言。云何尊者苦痛可忍不。舍利弗答言。尊者
T2122_.53.0896a10: 目連雖復苦痛意能堪忍。不至大苦。目連語
T2122_.53.0896a11: 舍利弗言。奇哉尊者舍利弗。眞爲大徳大力。
T2122_.53.0896a12: 此鬼若以手打耆闍崛山者。能令碎如糠糩。
T2122_.53.0896a13: 況復打人而不苦痛。爾時舍利弗語目連。我
T2122_.53.0896a14: 實不大苦痛。時舍利弗大目揵連。共相慰勞。
T2122_.53.0896a15: 時世尊以天耳聞其語聲已。即説偈言
T2122_.53.0896a16:     其心如剛石堅住不傾動
T2122_.53.0896a17:     染著心已離瞋者不反報
T2122_.53.0896a18:     若如此修心何有苦痛憂
T2122_.53.0896a19: 又新婆沙論云。曾聞過去此賢劫中。有王名
T2122_.53.0896a20: 羯利。時有仙人。號爲忍辱。住一林中勤修苦
T2122_.53.0896a21: 行。時羯利王除去男子。與内宮眷屬作諸伎
T2122_.53.0896a22: 樂。游戲林間縱意娯樂。經久疲厭而便睡眠。
T2122_.53.0896a23: 内宮諸女爲華果故游諸林間。遙見仙人。於
T2122_.53.0896a24: 自所止端身靜思。便馳趣之。皆集其所。到
T2122_.53.0896a25: 已頂禮圍繞而坐。仙人即爲説欲之過。所謂
T2122_.53.0896a26: 諸欲皆是不淨臭穢之法。是可呵責。是可厭
T2122_.53.0896a27: 患。誰有智者當習近之。諸姉皆應生厭捨離。
T2122_.53.0896a28: 王從睡覺不見諸女。便作是念。將無有人誘
T2122_.53.0896a29: 奪去耶。即拔利劍處處求覓。乃見諸女在仙
T2122_.53.0896b01: 人邊圍繞而坐。生大瞋恚。是何大鬼誘我諸
T2122_.53.0896b02: 女。即前問之。汝是誰耶。答言。我是仙人。復
T2122_.53.0896b03: 問。在此作何事耶。答言。修忍辱道。王作是
T2122_.53.0896b04: 念。此人見我瞋故便言我修忍辱。我今試之。
T2122_.53.0896b05: 即復問言。汝得非想非非想處定耶。答言。不
T2122_.53.0896b06: 得。次第責問。乃至汝得初靜慮耶。答言。不得。
T2122_.53.0896b07: 王倍瞋忿。語言。汝是未離欲人。云何恣情觀
T2122_.53.0896b08: 我諸女。復言我是修忍辱人。可申一臂試
T2122_.53.0896b09: 能忍不。爾時仙人便申一臂。王以利劍斬之。
T2122_.53.0896b10: 如斷藕根墮於地上。王復責問。汝是何人。答
T2122_.53.0896b11: 言。我是修忍辱人。時王復命申餘一臂。即復
T2122_.53.0896b12: 斬之。如前責問。仙人亦如前答言。我是修忍
T2122_.53.0896b13: 辱人。如是次斬兩足復截兩耳。又割其鼻。一
T2122_.53.0896b14: 一責問答皆如前。令仙人身七分墮地。作七
T2122_.53.0896b15: 瘡已王心便止。仙人告言。王今何故自生疲
T2122_.53.0896b16: 厭。假使斷我一切身分。猶如芥子乃至微塵。
T2122_.53.0896b17: 我亦不生一念瞋忿。所言忍辱終無有二。復
T2122_.53.0896b18: 發是願。如汝今日我實無辜。而斷我身令成
T2122_.53.0896b19: 七分。作七瘡孔。我未來世得阿耨菩提時。以
T2122_.53.0896b20: 大悲心不待汝請。最初令汝修七種道。斷七
T2122_.53.0896b21: 隨眠。當知爾時忍辱仙人者。即今世尊釋迦
T2122_.53.0896b22: 牟尼是。羯利王者。即今具壽憍陳那是。是
T2122_.53.0896b23: 故憍陳那見聖諦已。佛以神力除彼闇障。令
T2122_.53.0896b24: 其憶念過去世時。使便自見爲羯利王佛爲
T2122_.53.0896b25: 仙人。自以利劍斷佛七支作七瘡孔。佛不瞋
T2122_.53.0896b26: 恨＊反以誓願欲饒益之。佛豈違背昔願。憍陳
T2122_.53.0896b27: 那聞已極懷恥愧。合掌恭敬
T2122_.53.0896b28: 法苑珠林卷第八十二
T2122_.53.0896b29:
T2122_.53.0896c01:
T2122_.53.0896c02:
T2122_.53.0896c03: 法苑珠林卷第八十三
T2122_.53.0896c04: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0896c05: 六度篇第八十五之四

T2122_.53.0896c06:

精進部第四　

此別四部

T2122_.53.0896c07:   述意部　懈墮部　策修部　進益部
T2122_.53.0896c08: 述意部第一
T2122_.53.0896c09: 夫忍行之情猶昧。審的之旨未顯。所以策墮
T2122_.53.0896c10: 令心不懈。是故經曰。汝等比丘。當勤精進。
T2122_.53.0896c11: 十力慧日既已潜沒。汝等當爲無明所覆。又
T2122_.53.0896c12: 言。闡提之人屍臥終日。當言成道無有是處。
T2122_.53.0896c13: 釋論云。在家懈怠失於俗利。出家懶＊墮喪
T2122_.53.0896c14: 於法寶。是以斯那勇猛諸佛稱揚。迦葉精奇
T2122_.53.0896c15: 如來述讃。書云。夙興夜寐。竭力致身。乃曰
T2122_.53.0896c16: 忠臣。方稱孝子。故知放逸懈怠之所不尚。精
T2122_.53.0896c17: 進劬勞無時不可。豈得恣其愚懷縱情憍蕩。
T2122_.53.0896c18: 致使善根種子不復開敷。道樹枝條彌加枯
T2122_.53.0896c19: 瘁。況復命屬死王名繋幽府。奄歸長夜頓罷
T2122_.53.0896c20: 資糧。冥曹拷問將何酬答。當於此時悔恨
T2122_.53.0896c21: 何及。是故令者勸諸行人。聞身餘力預備前
T2122_.53.0896c22: 糧。常須檢校三業。勿令違於六時。毎於晝
T2122_.53.0896c23: 夜。從旦至中。從中至暮。從暮至夜。從夜至
T2122_.53.0896c24: 曉。乃至一時一剋。一念一刹那。檢校三業。
T2122_.53.0896c25: 幾心行善。幾心行惡。幾心行孝。幾心行逆。幾
T2122_.53.0896c26: 心行厭離財色心。幾心行貪著財色心。幾心
T2122_.53.0896c27: 行人天善根業。幾心行三塗不善業。幾心厭
T2122_.53.0896c28: 離名聞著我心。幾心貪求名聞著我心。幾心
T2122_.53.0896c29: 欣修三乘出世心。幾心輕慢三乘深樂世間
T2122_.53.0897a01: 心。如是善惡日夜相違。行者常須檢校勿令
T2122_.53.0897a02: 放逸墮於邪網。常省三業遞相誡勗。心口相
T2122_.53.0897a03: 訓。心語口言。汝常説善莫説非法。口還語心。
T2122_.53.0897a04: 汝思正法莫思非法。心復語身。汝勤精進莫
T2122_.53.0897a05: 行懈怠。如是我心自制我口自愼我身自禁。
T2122_.53.0897a06: 如是自策足得高昇。何勞他控横起怨憎。故
T2122_.53.0897a07: 經曰。身行善口行善意行善。定生善道。身
T2122_.53.0897a08: 行惡口行惡意行惡。定生惡趣。又如駃騠
T2122_.53.0897a09: 顧影馳走不同駑畜加諸杖捶。若不自誡要
T2122_.53.0897a10: 假他呵。反増觸惱益罪尤深也
T2122_.53.0897a11: 懈＊墮部第二
T2122_.53.0897a12: 如菩薩本行經云。佛告阿難。夫懈怠者衆行
T2122_.53.0897a13: 之累。居家懈怠則衣食不供。産業不擧。出家
T2122_.53.0897a14: 懈怠不能出離生死之苦。一切衆事皆由精
T2122_.53.0897a15: 進而得興起。是時帝釋便説偈言
T2122_.53.0897a16:     欲求最勝道不惜其躯命
T2122_.53.0897a17:     棄身如糞土解了無吾我
T2122_.53.0897a18:     雖用財寶施此事不爲難
T2122_.53.0897a19:     勇猛如是者精進得佛疾
T2122_.53.0897a20: 又増一阿含經云。若有人懈＊墮種不善行。於
T2122_.53.0897a21: 事有損。若能不懈＊墮此最精妙。所以然者。
T2122_.53.0897a22: 彌勒菩薩經三十劫應當作佛。我以精進力
T2122_.53.0897a23: 勇猛之心。使彌勒在後成佛。是故當念精進
T2122_.53.0897a24: 勿有懈怠
T2122_.53.0897a25: 又譬喩經云。迦葉佛時有兄弟二人。倶爲沙
T2122_.53.0897a26: 門。兄持戒坐禪一心求道而不布施。弟布施
T2122_.53.0897a27: 修福而喜破戒。兄從釋迦出家得阿羅漢果。
T2122_.53.0897a28: 衣常不充。食常不飽。弟生象中。爲象多力。能
T2122_.53.0897a29: 却怨敵。國王所愛。金銀珍寶瓔珞其身。封數
T2122_.53.0897b01: 百戸邑供給此象。隨其所須。時兄比丘値世
T2122_.53.0897b02: 大儉。游行乞食。七日不得。末後得少麁食。劣
T2122_.53.0897b03: 得存命。先知此象是前世弟。便往詣象手捉
T2122_.53.0897b04: 象耳。而語之言。我昔與汝倶有罪也。象思比
T2122_.53.0897b05: 丘語即識宿命。見前因縁愁憂不食。象子
T2122_.53.0897b06: 悑懼便往白王。王問象子。先無人犯此象
T2122_.53.0897b07: 不。象子答曰。無他異人。唯一沙門來至象
T2122_.53.0897b08: 邊須臾便去。王即遣人覓得沙門。問言。至
T2122_.53.0897b09: 象邊何所道耶。沙門答曰。我語象云。我與
T2122_.53.0897b10: 汝倶有罪耳。沙門向王具説如上。王意便寤
T2122_.53.0897b11: 即放沙門
T2122_.53.0897b12: 又増一阿含經云。爾時世尊與無央數之衆。
T2122_.53.0897b13: 而爲説法。有一長老比丘。向世尊舒脚而睡。
T2122_.53.0897b14: 有修摩那沙彌。年向八歳。去世尊不遠。結跏
T2122_.53.0897b15: 趺坐。計念在前。世尊遙見長老比丘舒脚而
T2122_.53.0897b16: 眠。復見沙彌端坐思惟。便説偈言
T2122_.53.0897b17:     所謂長老者未必 &T061269;

鬚髮
T2122_.53.0897b18:     雖復年齒長不免於惡行
T2122_.53.0897b19:     若有見諦法無害於群前
T2122_.53.0897b20:     捨諸穢惡行此名爲長老
T2122_.53.0897b21:     我今謂長老未必先出家
T2122_.53.0897b22:     修其善本業分別於正行
T2122_.53.0897b23:     設有年幼少諸根無漏缺
T2122_.53.0897b24:     此謂名長老分別正法行
T2122_.53.0897b25: 爾時世尊告諸比丘。汝等頗見此長老舒脚
T2122_.53.0897b26: 而睡乎。諸比丘對曰。如是悉見。世尊告曰。此
T2122_.53.0897b27: 長老比丘。前五百世中＊常爲龍身。今設命
T2122_.53.0897b28: 終當生龍中。所以然者。無有恭敬於佛法衆。
T2122_.53.0897b29: 若無恭敬之心於佛法衆者。命終皆當生龍
T2122_.53.0897c01: 中汝等頗見修摩那沙彌年向八歳去我不遠
T2122_.53.0897c02: 端坐思惟不。諸比丘對曰。悉見世尊。曰此
T2122_.53.0897c03: 沙彌却後七日當得四神足及得四諦之法。
T2122_.53.0897c04: 以是之故＊常當勤加恭敬佛法之衆
T2122_.53.0897c05: 又佛説馬有八態譬人經云。佛告諸比丘。馬
T2122_.53.0897c06: 有弊惡八態。何等爲八。一態者解覊韁時
T2122_.53.0897c07: 掣車欲走。二態者車駕跳踉欲齧其人。三
T2122_.53.0897c08: 態者便擧前兩足掣車而走。四態者便 &T050460;

車
T2122_.53.0897c09: 軨。五態者使人立持軛摩身拶車却行。六
T2122_.53.0897c10: 態者便傍行斜走。七態者便掣車馳走得値
T2122_.53.0897c11: 濁泥止住不行。八態者懸 &MT04772;

餧之熟視不食。
T2122_.53.0897c12: 其主牽去欲駕之時。遽含噏噬飮食不得。佛
T2122_.53.0897c13: 言。人亦有弊惡八態。何等爲八。一態者聞説
T2122_.53.0897c14: 經便走不欲樂聽。如馬解覊韁掣車走時。二
T2122_.53.0897c15: 態者聞説經意不解不知語所趣向。便瞋跳
T2122_.53.0897c16: ＊踉不欲樂聞。如馬駕車時跳＊踉欲齧人時。
T2122_.53.0897c17: 三態者聞説經便逆不受。如馬擧前兩脚掣
T2122_.53.0897c18: 車走時。四態者聞説經便罵。如馬 &T050460;

車軨時。
T2122_.53.0897c19: 五態者聞説經便起去。如馬人立持軛摩身
T2122_.53.0897c20: ＊拶車却行時。六態者聞説經不肯聽俾頭
T2122_.53.0897c21: 斜視耳語。如馬傍行斜走時。七態者聞説
T2122_.53.0897c22: 經。便欲窮難問之。不能相應答便死抵妄語。
T2122_.53.0897c23: 如馬得濁泥便止不復行。八態者聞説經不
T2122_.53.0897c24: 肯聽。反念婬泆多求不欲聽受。死入惡道
T2122_.53.0897c25: 時乃遽欲學問行道。亦不能復得行道。如馬
T2122_.53.0897c26: 懸 &MT04772;

餧之熟視不肯食。其主牽去欲駕之。乃
T2122_.53.0897c27: 遽含噏噬亦不得食。佛言。我説馬有八惡
T2122_.53.0897c28: 態。人亦有八惡態。如是比丘聞經歡喜作禮
T2122_.53.0897c29: 而去
T2122_.53.0898a01: 策修部第三
T2122_.53.0898a02: 如持世經云。寶光菩薩於閻浮檀金佛所發
T2122_.53.0898a03: 於精進。但爲入如是法方便門。二十億歳終
T2122_.53.0898a04: 不生惡心。若利養心。又寶光菩薩如是精進
T2122_.53.0898a05: 十二億歳。未曾發起婬怒癡心。又無量意
T2122_.53.0898a06: 菩薩無量力菩薩。於四萬歳中終不睡眠。常
T2122_.53.0898a07: 不滿腹食。亦不臥若坐若經行。但念五取陰
T2122_.53.0898a08: 相
T2122_.53.0898a09: 又大集經云。法語比丘二萬年中無有睡眠。
T2122_.53.0898a10: 然後上昇虚空。一多羅樹。結跏趺坐。滿一千
T2122_.53.0898a11: 年不動不搖。法喜爲食。獲得比智樂説無
T2122_.53.0898a12: 礙
T2122_.53.0898a13: 又譬喩經云。羅閲祇國沙門。坐自誓曰。我不
T2122_.53.0898a14: 得道終不起欲睡眠心。作錐長八寸刺兩髀。
T2122_.53.0898a15: 痛不得眠。一年得道
T2122_.53.0898a16: 又薄倶羅經云。薄倶羅稱言。我從出家以來
T2122_.53.0898a17: 八十年中。未曾偃臥脇一著床背有所倚」
T2122_.53.0898a18: 又遺教經云。汝等比丘。若勤精進則事無難
T2122_.53.0898a19: 者。是故汝等常勤精進。譬如小水常流則能
T2122_.53.0898a20: 穿石。若行者之心數數懈廢。譬如鑚火未熱
T2122_.53.0898a21: 而息。雖欲得火火難可得。是名精進
T2122_.53.0898a22: 又智度論云。身精進爲小。心精進爲大。外
T2122_.53.0898a23: 精進爲小。内精進爲大。復次佛説意業力大
T2122_.53.0898a24: 故。如仙人瞋時令大國磨滅。復次身口作
T2122_.53.0898a25: 五逆罪。大果報一劫在阿鼻地獄。受意業力。
T2122_.53.0898a26: 得生非有想非無想處。壽八萬大劫。亦在十
T2122_.53.0898a27: 方佛國壽命無量。以是故身口精進爲＊小。意
T2122_.53.0898a28: 精進爲大。如是諸經廣歎精進。一心正念速
T2122_.53.0898a29: 得道果。未必要須多聞
T2122_.53.0898b01: 又智度論云。若人欲得所聞皆持。應當一心
T2122_.53.0898b02: 憶念令念増長。於相似事。繋念令知所不見
T2122_.53.0898b03: 事。如周利槃陀迦比丘。繋心拭屣物中念憶
T2122_.53.0898b04: 禪定。除心垢法乃得羅漢果。彼人暗鈍令誦
T2122_.53.0898b05: 掃箒兩字。猶不倶得。得掃忘箒。得箒忘掃。
T2122_.53.0898b06: 如此矇鈍尚得聖道。何況利人不得聖道。天
T2122_.53.0898b07: 下極鈍豈過於此。佛法貴行不貴不行。但能
T2122_.53.0898b08: 勤行。縱復寡聞亦先入道
T2122_.53.0898b09: 又毘婆沙論云。如二人倶至一方。一乘疾馬。
T2122_.53.0898b10: 一乘鈍馬。雖乘鈍馬。以前發故。先有所至。
T2122_.53.0898b11: 信解脱人。勤行精進。先至涅槃。即是周利
T2122_.53.0898b12: 等也
T2122_.53.0898b13: 又六度集經云。佛告弟子。當勤精進聽聞諷
T2122_.53.0898b14: 誦莫得懈怠陰蓋所覆。吾念過去無數劫時。
T2122_.53.0898b15: 有佛名一切度王。是時衆中有兩比丘。一名
T2122_.53.0898b16: 精進辯。一名徳樂止。共聽法。精進辯者。聞
T2122_.53.0898b17: 經歡喜。應時即得阿惟越致。神通具足。徳樂
T2122_.53.0898b18: 止者。睡眠不覺。獨無所得。時精進辯謂徳樂
T2122_.53.0898b19: 止言。佛者難値。億百千世時乃一出。當勤精
T2122_.53.0898b20: 進爲衆作本。如何睡眠。時徳樂止聞其教
T2122_.53.0898b21: 招便即經行。於祇樹間甫始經行。復住睡眠。
T2122_.53.0898b22: 如是煩亂不能自定。詣泉側坐欲思惟。復生
T2122_.53.0898b23: 睡眠。時精進辯便以善權往而度之。化作蜂
T2122_.53.0898b24: 王飛趣其眼。如欲螫之。時徳樂止驚覺而坐。
T2122_.53.0898b25: 畏此蜂王須臾復睡。時蜜蜂王飛入腋下螫
T2122_.53.0898b26: 其胸腹。徳樂止驚心中懅悸。不敢復睡。時
T2122_.53.0898b27: 泉水中有雜色華。種種鮮潔。時蜜蜂王飛住
T2122_.53.0898b28: 華上食甘露味。時徳樂止端坐視之。畏復飛
T2122_.53.0898b29: 來不敢睡。思惟蜂王觀其根本。蜂王食味
T2122_.53.0898c01: 不出華中。須臾之頃蜂王睡眠。墮汚泥中身
T2122_.53.0898c02: 體沐浴。已復還飛住其華上。時徳樂止向蜜
T2122_.53.0898c03: 蜂王説偈言
T2122_.53.0898c04:     是食甘露者其身得安隱
T2122_.53.0898c05:     不當復持歸遍及其妻子
T2122_.53.0898c06:     如何墮泥中自汚其身體
T2122_.53.0898c07:     如是爲無黠毀其甘露味
T2122_.53.0898c08:     又如此華者不宜久住中
T2122_.53.0898c09:     日沒華還合求出則不能
T2122_.53.0898c10:     當須日光明爾乃復得出
T2122_.53.0898c11:     長夜之疲冥如是甚勤苦
T2122_.53.0898c12: 時蜜蜂王向徳樂止説偈報言
T2122_.53.0898c13:     佛者譬甘露聽聞無厭足
T2122_.53.0898c14:     不當有懈怠無益於一切
T2122_.53.0898c15:     五道生死海譬如墮汚泥
T2122_.53.0898c16:     愛欲所纒裹無智爲甚迷
T2122_.53.0898c17:     日出衆華開譬佛之色身
T2122_.53.0898c18:     日入華還合世尊般泥曰
T2122_.53.0898c19:     値見如來世當勤精進受
T2122_.53.0898c20:     除去睡陰蓋莫呼佛常在
T2122_.53.0898c21:     深法之要慧不以色因縁
T2122_.53.0898c22:     其現有著者當知爲善權
T2122_.53.0898c23:     善權之所度有益不唐擧
T2122_.53.0898c24:     而現此變化亦以一切故
T2122_.53.0898c25: 時徳樂止聽聞其説。即得不起法忍。解諸法
T2122_.53.0898c26: 本逮陀隣尼。佛告阿難。爾時精進辯者。今我
T2122_.53.0898c27: 身是。徳樂止者。彌勒是也。我於爾時倶與
T2122_.53.0898c28: 彌勒共聽經法。彌勒爾時睡眠獨無所得。我
T2122_.53.0898c29: 不行善權而救度者。彌勒至今在生死中未
T2122_.53.0899a01: 得度脱
T2122_.53.0899a02: 又法句喩經云。昔有比丘。日至城外曠野塚
T2122_.53.0899a03: 間。路由他田乃得達過。其主見已便興瞋恚。
T2122_.53.0899a04: 此何道人。日此來往不修道徳。即問道人。汝
T2122_.53.0899a05: 何乞士。在吾田中縱横往來。乃成人蹤。道人
T2122_.53.0899a06: 報曰。吾有鬪訟。來求證人。故行田中。田主宿
T2122_.53.0899a07: 縁鉤連應蒙得度。便逐道人私匿從行。見曠
T2122_.53.0899a08: 塚間。屍骸狼藉。膖脹臭爛。鳥獸食噉。散落
T2122_.53.0899a09: 異處。或有食噉盡不盡者。有似灰鴿色者。
T2122_.53.0899a10: &T038107;

蟲吮

臭穢難近。比丘擧手語彼人曰。
T2122_.53.0899a11: 此諸鳥獸是我證人。其人問曰。此諸鳥獸何
T2122_.53.0899a12: 爲證人。汝今比丘與誰共諍。比丘報曰。心
T2122_.53.0899a13: 之爲病多諸漏患。我觀此骸分別惡露。便還
T2122_.53.0899a14: 房室還自觀身。從頭至足與彼無異。然此心
T2122_.53.0899a15: 意流馳萬端。追逐幻僞色聲香味細滑之法。
T2122_.53.0899a16: 我今欲誡心之源本。汝心當知。興起是念。
T2122_.53.0899a17: 無令將吾入地獄餓鬼之中。我今凡夫未脱
T2122_.53.0899a18: 諸縛。然此心賊不見從命。以是之故日往曠
T2122_.53.0899a19: 野。爲説惡露不淨之想。復與心説。心爲卒
T2122_.53.0899a20: 暴。亂錯不定。心今當改無造惡縁。時彼田主
T2122_.53.0899a21: 聞道人教。以手揮涙哽咽難言。然彼田主。於
T2122_.53.0899a22: 迦葉佛十千歳中修不淨想。尋時分別三十
T2122_.53.0899a23: 六物惡露不淨。爾時比丘及彼田主。即彼曠
T2122_.53.0899a24: 野大畏塚間得須陀洹道。故知前聖後聖通
T2122_.53.0899a25: 誡殷勤。不得輕怠自損來報。眷屬非久。暫時
T2122_.53.0899a26: 縁合。善惡交報。親疏何定。不得偏執貪著室
T2122_.53.0899a27: 家。縱得榮位暫時非久。比見愚俗不知無常。
T2122_.53.0899a28: 廣事宅田愛戀妻兒。貪求名利不知厭足。生
T2122_.53.0899a29: 平不知修福。死去還屬他人
T2122_.53.0899b01: 又法句喩經説云。昔者外國有清信士。供養
T2122_.53.0899b02: 三寶初無厭極。時有沙門與共親友。逮得神
T2122_.53.0899b03: 通。生死已盡。時清信士得困疾病。醫藥加
T2122_.53.0899b04: 治不能得差。時婦在邊悲哀辛苦。共爲夫婦
T2122_.53.0899b05: 獨受斯痛。卿設無常我何所依。兒女孤單何
T2122_.53.0899b06: 所恃怙。夫聞悲戀應時即死。魂神還在婦鼻
T2122_.53.0899b07: 中化作一蟲。婦甚啼哭不能自止。時道人往
T2122_.53.0899b08: 與婦相見。知婿命過鼻中作蟲。故欲諫喩令
T2122_.53.0899b09: 捐愁憂。婦見道人來増益悲哀。奈何和尚
T2122_.53.0899b10: 夫婿已死。時婦洟鼻蟲便墮地。婦即慚愧欲
T2122_.53.0899b11: 以足蹈。道人告曰。止止莫殺。是卿夫婿。化
T2122_.53.0899b12: 作此蟲。婦白道人。我夫奉經持戒。精進難
T2122_.53.0899b13: 及。何縁壽終墮此蟲中。道人答曰。用卿恩愛
T2122_.53.0899b14: 悲哀呼嗟。起恩愛心戀慕愁憂。用是壽終即
T2122_.53.0899b15: 墮蟲中。道人爲蟲説經。卿精進奉經持法。福
T2122_.53.0899b16: 應生天在諸佛前。但坐恩愛戀慕之想。墮此
T2122_.53.0899b17: 蟲中亦可慚愧。蟲聞其言。心開意解。便自剋
T2122_.53.0899b18: 責。即時壽終。便得上生。是以今者唯應檢校
T2122_.53.0899b19: 知心善惡。改過爲福。省己爲人。不得懈怠自
T2122_.53.0899b20: 損來報
T2122_.53.0899b21: 進益部第四
T2122_.53.0899b22: 如月燈三昧經云。佛言。若有菩薩能行精進。
T2122_.53.0899b23: 有十種利益。何等爲十。一他不折伏。二得佛
T2122_.53.0899b24: 所攝。三爲非人所護。四聞法不忘。五未聞能
T2122_.53.0899b25: 聞。六増長辯才。七得三昧性。八少病少惱。
T2122_.53.0899b26: 九隨所得食食已能消。十如憂鉢羅華不同
T2122_.53.0899b27: 於朽
T2122_.53.0899b28: 又大寶積經云。第四精進有十念。一念佛無
T2122_.53.0899b29: 量功徳。二念法不思議解脱。三念僧清淨無
T2122_.53.0899c01: 染。四念行大慈安立衆生。五念行大悲拔濟
T2122_.53.0899c02: 衆苦。六念正定聚勸樂修善。七念邪定聚拔
T2122_.53.0899c03: 令返本。八念諸餓鬼飢渇熱惱。九念諸畜生
T2122_.53.0899c04: 長受衆苦。十念諸地獄備受燒煮。菩薩如是
T2122_.53.0899c05: 思惟十念三寶功徳。專念不亂。是名正念精
T2122_.53.0899c06: 進
T2122_.53.0899c07: 又六度經云。復有四種精進具足智慧。何等
T2122_.53.0899c08: 爲四。一勤於多聞。二勤於總持。三勤於樂説。
T2122_.53.0899c09: 四勤於正行

T2122_.53.0899c10:

感應縁

略引
五驗

T2122_.53.0899c11: 晋沙門帛僧光
T2122_.53.0899c12: 晋沙門竺曇猷
T2122_.53.0899c13: 宋沙門釋僧規
T2122_.53.0899c14: 周沙門釋慧景
T2122_.53.0899c15: 隋沙門釋曇詢
T2122_.53.0899c16: 晋剡隱岳山有帛僧光。或云曇光。未詳何許
T2122_.53.0899c17: 人。少習禪業。晋永和初游于江東。投剡之
T2122_.53.0899c18: 石城山。山民咸云。此中舊有猛獸之災。及
T2122_.53.0899c19: 山神縱暴人蹤久絶。光了無懼色。雇人開
T2122_.53.0899c20: 薙負杖而前。行入數里。忽大風雨。群虎號
T2122_.53.0899c21: 鳴。光於山南見一石室。乃止其中安禪合
T2122_.53.0899c22: 掌。以爲栖禪之處。至明旦雨息。乃入村乞
T2122_.53.0899c23: 食。夕復還中。經三日乃見山神。或作虎形。
T2122_.53.0899c24: 或作蛇身。競來＊悑光。光一皆不恐。經三日
T2122_.53.0899c25: 又夢見山神。自言。移往章安縣韓石山住。推
T2122_.53.0899c26: 室以相奉。爾後採薪通流道俗宗事。樂禪來
T2122_.53.0899c27: 學者。起茅茨於室側。漸成寺舍。因名隱岳。
T2122_.53.0899c28: 光毎入定輒七日不起。處山五十三載。春秋
T2122_.53.0899c29: 一百一十歳。晋太元之末。以衣蒙頭安坐而
T2122_.53.0900a01: 卒　衆僧咸謂依常入定。過七日後怪其不起。
T2122_.53.0900a02: 乃共看之。顏色如常。唯鼻中無氣。神遷雖久
T2122_.53.0900a03: 而形骸不坼。至宋孝建二年。郭鴻任剡。入
T2122_.53.0900a04: 山禮拜。試以如意撤胸。颯然風起衣肌消
T2122_.53.0900a05: 散。唯白骨在焉。鴻大愧懼收之于室。以塼
T2122_.53.0900a06: 壘其外而泥之。畫其形像。于今尚存
T2122_.53.0900a07: 晋始豐赤城山有曇猷。或云法猷。燉煌人。少
T2122_.53.0900a08: 居苦行習禪定。後游江左止剡之石城山。乞
T2122_.53.0900a09: 食坐禪。甞行到一行蠱家乞食。猷祝願竟。
T2122_.53.0900a10: 忽見蜈蚣從食中跳出。猷快食無他。後移始
T2122_.53.0900a11: 豐赤城山石室坐禪。有猛虎數十蹲在猷前。
T2122_.53.0900a12: 猷誦經如故。一虎獨睡。猷以如意扣虎頭訶。
T2122_.53.0900a13: 何不聽經。俄而群虎皆去。有頃蟒蛇競出。
T2122_.53.0900a14: 大者十餘圍。循環往復擧頭向猷。經半日復
T2122_.53.0900a15: 去。後一日神現形。詣猷曰。法師威徳既重。
T2122_.53.0900a16: 來止此山。弟子輒推室以相奉。猷曰。貧道尋
T2122_.53.0900a17: 山願得相値。何不共住。神曰。弟子無爲不爾。
T2122_.53.0900a18: 但部屬未狎法化。卒難制語。遠人來往。或
T2122_.53.0900a19: 相侵觸。人神道異。是以去耳。猷曰。本是何
T2122_.53.0900a20: 神。居之久近。欲移何處去耶。神曰。弟子夏帝
T2122_.53.0900a21: 之子。居于此山二千餘年。寒石山是家舅所
T2122_.53.0900a22: 治。當往彼住。尋還山陰廟。臨別執手贈猷香
T2122_.53.0900a23: 三奩。於是鳴鞞吹角陵雲而去。赤城山有孤
T2122_.53.0900a24: 巖。獨立秀出干雲。猷搏石作梯昇巖宴坐。接
T2122_.53.0900a25: 竹傳水以供常用。禪學造者十有餘人。王羲
T2122_.53.0900a26: 之聞而故往仰。峯高挹致。敬而返赤。城巖與
T2122_.53.0900a27: 天台瀑布靈溪四明。並相連屬。而天台懸崖
T2122_.53.0900a28: 峻峙峯嶺切天古老相傳云。上有往精舍。
T2122_.53.0900a29: 得道者居之。雖有石橋跨澗而横石斷人。且
T2122_.53.0900b01: 莓苔青滑。自終古已來無得至者。猷行至橋
T2122_.53.0900b02: 所。聞室中聲曰。知君誠篤。今未得度。却後
T2122_.53.0900b03: 十年自當來也。猷心悵然夕留中宿。聞行道
T2122_.53.0900b04: 唱薩聲。旦復欲前。見一人鬚眉皓白。問猷
T2122_.53.0900b05: 所之。猷具答意。公曰。君生死身。何可得去。
T2122_.53.0900b06: 吾是山神故相告耳。猷乃退還。道經一石室。
T2122_.53.0900b07: 過中憩息。俄而雲霧晦合室中盡明。猷神色
T2122_.53.0900b08: 無擾。明旦見人著單衣恰來。曰此乃僕之所
T2122_.53.0900b09: 居。昨行不在。家中遂致掻動。大深愧怍。猷
T2122_.53.0900b10: 曰。若是君室。請以相還。神曰。僕家室已移。
T2122_.53.0900b11: 請留今住。猷停少時。猷恨不得度石橋。後
T2122_.53.0900b12: 潔齋累日復欲更往。見横石洞開。度橋少許。
T2122_.53.0900b13: 覩精舍神僧。果如所説。因燒香中食。食畢神
T2122_.53.0900b14: 僧謂猷曰。却後十年自當來此。今未得住。於
T2122_.53.0900b15: 是而返。＊顧看横石還合如初。晋太元中有
T2122_.53.0900b16: 妖星。帝並下勅諸國有徳沙門令齋懺悔
T2122_.53.0900b17: 禳災。猷乃祈誠冥感。至六日旦見青衣小兒
T2122_.53.0900b18: 來。悔過云。横勞法師。是夕星退。別説云。禳
T2122_.53.0900b19: 星是帛僧光。未詳孰是。猷以大元之末卒
T2122_.53.0900b20: 於山室。屍猶平坐而擧體緑色。晋義熙末。隱
T2122_.53.0900b21: 士神世標入山登巖。故見猷屍不朽。其後欲

T2122_.53.0900b22:

往觀者。輒雲霧所惑無得窺也

右此二驗
梁高僧傳

T2122_.53.0900b23: 宋沙門僧規者。武當寺僧也。時京兆張瑜。于
T2122_.53.0900b24: 此縣常請僧規在家供養。永初元年十二月
T2122_.53.0900b25: 五日。無痾忽暴死。二日而蘇愈。自説云。五
T2122_.53.0900b26: 日夜二更中。聞門衖間曉曉有聲。須臾見有
T2122_.53.0900b27: 五人炳炬火執信幡徑來入屋。叱喝僧規。規
T2122_.53.0900b28: 因頓臥怳然。五人便以赤繩縛將去。行至一
T2122_.53.0900b29: 山都無草木。土色堅黒有類石鐵。山側左右
T2122_.53.0900c01: 白骨填積。山數十里至三岐路。有一人甚長
T2122_.53.0900c02: 壯。被鎧執杖。問曰。五人有幾人來。答正一
T2122_.53.0900c03: 人耳。五人又將規入一道中。俄至一城。外有
T2122_.53.0900c04: 屋數十。築壤爲之。屋前有立木。長十餘丈。
T2122_.53.0900c05: 上有鐵梁。形如 &T019889;

槹。左右有匱貯土。土有
T2122_.53.0900c06: 品數。或有十斛。形亦如五升大者。有一人衣
T2122_.53.0900c07: 幘並赤。語規曰。汝生世時有何罪福。依實
T2122_.53.0900c08: 説之。勿妄言也。規惶＊悑未答。赤衣人如局
T2122_.53.0900c09: 吏云。可開簿檢其罪福也。有頃吏至長木
T2122_.53.0900c10: 下。提一匱土懸鐵梁上稱之。如覺低仰。吏
T2122_.53.0900c11: 謂規曰。此稱量罪福之秤也。汝福少罪多。
T2122_.53.0900c12: 應先受罰。俄有一人衣冠長者。謂規曰。汝沙
T2122_.53.0900c13: 門也。何不念佛。我聞悔過可度八難。規於是
T2122_.53.0900c14: 一心稱佛。衣冠人謂吏曰。可更爲此人稱之
T2122_.53.0900c15: 既是佛弟子。幸可度脱。吏乃復上匱稱之。
T2122_.53.0900c16: 秤乃正平。既而將規至監官前辯之。監官
T2122_.53.0900c17: 執筆觀簿遲疑久之。又有一人朱衣玄冠珮
T2122_.53.0900c18: 印綬執玉版。來曰。算簿上未有此人名也。
T2122_.53.0900c19: 監官愕然。命右右收録云。須臾見反縛向五
T2122_.53.0900c20: 人來。監官曰。殺鬼何以濫將人來。乃鞭之。少
T2122_.53.0900c21: 頃有使者稱天帝。喚道人來。既至帝宮經見
T2122_.53.0900c22: 踐歴。略皆金寶。精光晃𦸸。不得凝視。帝左
T2122_.53.0900c23: 右朱衣寶冠飾以華珍。帝曰。汝是沙門。何不
T2122_.53.0900c24: 勤業。而爲小鬼横收捕也。規稽首諸佛祈恩
T2122_.53.0900c25: 請福。帝曰。汝命未盡。今當還生。宜勤精進。
T2122_.53.0900c26: 勿屡游白衣家。殺鬼取人亦多枉濫。如汝比
T2122_.53.0900c27: 也。規曰。横濫之厄。當以何方而濟免之。帝
T2122_.53.0900c28: 曰。廣設福業最爲善也。若不辦爾可作八關
T2122_.53.0900c29: 齋。生免横禍死離地獄。亦其次也。語畢遣
T2122_.53.0901a01: 規去。行還未久。見一精舍。大有沙門。見武當
T2122_.53.0901a02: 寺主白法師弟子慧進皆在焉。居宇宏整資
T2122_.53.0901a03: 待自然。規請欲居之。有一沙門曰。此是福地
T2122_.53.0901a04: 非君所得處也。使者將規還至瑜家而去。何
T2122_.53.0901a05: 澹之。東海人。宋大司農。不信經法多行殘害。
T2122_.53.0901a06: 永初中得病見一鬼。形甚長壯牛頭人身。手
T2122_.53.0901a07: 執鐵叉晝夜守之。憂＊悑屏營。使道家作章符
T2122_.53.0901a08: 印録。備諸禳絶而猶見如故。相識沙門慧
T2122_.53.0901a09: 義。聞其病往候之。澹爲説所見。慧義曰。此
T2122_.53.0901a10: 是牛頭阿旁也。罪福不昧唯人所招。君能轉
T2122_.53.0901a11: 心向法。則此鬼自消。澹之迷佷不革。頃之

T2122_.53.0901a12:

遂死

右一驗出
冥祥記

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

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

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

T2122_.53.0901c10:

殫記

右世二驗出
唐高僧傳

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

T2122_.53.0901c18:

禪定部第五

此別五部

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

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

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

T2122_.53.0902b13:

亦名違
陀首祇

入山游獵。見諸梵志裸形苦行而無

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

T2122_.53.0904c24:

滿嚴　跋闍邏翅

久馳
反

　陀邏崛荼誓荼遮

T2122_.53.0904c25:

利遮利　摩訶遮利吁摩利吁摩勒翅

久＊馳
＊反

T2122_.53.0904c26:

悉耽鞞闍鞞　阿＊闍鞞利　究匊匊翅

久＊馳
＊反

T2122_.53.0904c27:

薩婆陀羅尼翅

久＊馳
＊反

　阿扇

叔看
反

提摩倶摩

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

T2122_.53.0905a10:

感應縁

略引六驗

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

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

T2122_.53.0907a21:

無重焉。因爾篤信彌厚

右此四驗出
梁高僧傳

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

T2122_.53.0907b12:

山焚身。肌骨總銷。唯心不爛

右此二驗出
唐高僧傳

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

T2122_.53.0907b20:

智慧部第六

此別三部

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

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

Footnote:

896 897 898 899 900 901 902 903 904 905 906 907 908 909 910 911 [行番号:有/無] [返り点:有/無] [CITE]