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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 [行番号:有/無] [返り点:無/有] [CITE]
T2122_.53.0496a01: 是其候也。視折枯所向寶在其方。凡有金寶 T2122_.53.0496a02: 常變作積蛇。見此輩便脱隻履。若屣以擲 T2122_.53.0496a03: 之。若溺之即得。凡藏寶忘不知處。以大銅 T2122_.53.0496a04: 槃盛水著所疑地。行照之見人影者。物在下 T2122_.53.0496a05: 也 T2122_.53.0496a06: 地鏡圖曰。視屋上瓦獨無霜其下有寶藏晏 T2122_.53.0496a07: 子春秋曰。和氏之璧井里之朴耳。良工修之
T2122_.53.0496a10: 名夢口。有穴状如石室。舊傳常有神雞。色如 T2122_.53.0496a11: 好金出此穴中。奮翼迴翔長鳴響徹。見之輒 T2122_.53.0496a12: 飛入穴中。因號此石爲金雞石。昔有人耕此 T2122_.53.0496a13: 山側。望見雞出游戲。有一長人操彈彈之。雞 T2122_.53.0496a14: 遙見便飛入穴。彈丸正著穴上。丸徑六尺許。 T2122_.53.0496a15: 下垂蔽穴。猶有間隙不復容人。又有人乘船 T2122_.53.0496a16: 從下流還縣。未至此崖數里。有一人通身黄 T2122_.53.0496a17: 衣。擔兩籠黄苽求寄載之。黄衣人乞食。船 T2122_.53.0496a18: 主與之。食訖*船適至崖下。船主乞瓜。此人 T2122_.53.0496a19: 不與。仍唾盤上徑上崖。直入石中。*船主初 T2122_.53.0496a20: 甚忿之。見其入石始知神異。取向食器視之。 T2122_.53.0496a21: 見盤上唾悉是黄金 T2122_.53.0496a22: 呉録曰。日南北景縣有火鼠。取毛爲布燒之 T2122_.53.0496a23: 而精。名火浣布。晋陽秋曰。有司奏依舊調 T2122_.53.0496a24: 白繐。武帝不許 T2122_.53.0496a25: 搜神記曰。崑崙之墟有炎火之山。山上有鳥 T2122_.53.0496a26: 獸草木。皆生於炎火之中。故有火浣布。非 T2122_.53.0496a27: 此山草木之皮。則獸之毛也。魏文帝以爲火 T2122_.53.0496a28: 性酷烈無含養之氣。著之典論刋廟門之外。 T2122_.53.0496a29: 是時西域使人獻火浣布袈裟。於是刋滅此 T2122_.53.0496b01: 論 T2122_.53.0496b02: 地鏡圖曰。山上有韭下有金 T2122_.53.0496b03: 博物志曰。妊娠者不可食薑。令兒盈指。抱 T2122_.53.0496b04: 朴子曰。山中樹能語者非樹語也。其精名曰 T2122_.53.0496b05: 雲陽。山中夜見火光者。皆古枯木所作勿怪 T2122_.53.0496b06: 也 T2122_.53.0496b07: 山中午日稱仙人者老樹也 T2122_.53.0496b08: 孫綽子曰。海人與山客辯其方物。海人曰。 T2122_.53.0496b09: 衡海有魚。額若華山之頂。一吸萬頃之波。 T2122_.53.0496b10: 山客曰。鄧林有木。圍三萬尋。直上千里。旁蔭 T2122_.53.0496b11: 數國。有人曰。東極有大人。斬木爲策。短不可 T2122_.53.0496b12: 杖。釣魚爲鮮。不足充脯。玄中記曰。百歳之 T2122_.53.0496b13: 樹其汁赤如血。千歳之樹精爲青羊。萬歳之 T2122_.53.0496b14: 樹精爲牛 T2122_.53.0496b15: 法苑珠林卷第二十八 T2122_.53.0496b16: T2122_.53.0496b17: T2122_.53.0496b18: T2122_.53.0496b19: T2122_.53.0496b20: *西明寺沙門釋道*世撰
T2122_.53.0496b23: 敬尋釋教。肇自漢明終至 T2122_.53.0496b24: 皇唐。政流歴代年將六百。輶軒繼接備盡觀 T2122_.53.0496b25: 方。千有餘國咸歸風化。莫不梯山貢職望日 T2122_.53.0496b26: 來王。而前後傳録差互不同。事迹罕迷稱 T2122_.53.0496b27: 謂多惑。雖霑餘潤幽旨未圓。夷夏殊音文義 T2122_.53.0496b28: 頗備。推究聖蹤難以致盡。故此土諸僧各懷 T2122_.53.0496b29: 欝怏。時有 T2122_.53.0496c01: 大唐沙門玄奘法師。慨大道之不通。愍釋教 T2122_.53.0496c02: 之抑泰。故以貞觀三年季春三月。吊影單身 T2122_.53.0496c03: 西尋聖迹。從初京邑漸達沙州。獨陟嶮塞。伊 T2122_.53.0496c04: 吾高昌備經危難。時値高昌王麹氏。爲給貨 T2122_.53.0496c05: 資。傳送突厥葉護衙所。又被將送雪山以北 T2122_.53.0496c06: 諸蕃胡國。具觀佛化。又東南出大雪山。昔 T2122_.53.0496c07: 人云葱嶺停雪。即是雪山。奘親目覩。過此雪 T2122_.53.0496c08: 山即達印度。經由十年。後返從葱嶺南雪 T2122_.53.0496c09: 山北。具歴諸國。東歸于闐婁蘭等。凡經一百 T2122_.53.0496c10: 五十餘國。備歴艱辛。人里莫比。至貞觀十九 T2122_.53.0496c11: 年冬初安達京師 T2122_.53.0496c12: 奉詔譯經。兼勅令撰出西域行傳一十二卷。 T2122_.53.0496c13: 至今龍朔三年翻譯經論。未似奘師游國博 T2122_.53.0496c14: 聞翻經最多。依奘*師行傳。王玄策傳。及西 T2122_.53.0496c15: 域道俗。任土所宜非無靈異。勅令文學士等 T2122_.53.0496c16: 總集詳撰。勒成六十卷。號爲西國志。圖畫四 T2122_.53.0496c17: 十卷合成一百卷。從于闐國至波斯國已來。 T2122_.53.0496c18: 大唐總置都督府及州縣折衝府。合三百七 T2122_.53.0496c19: 十八所。九所是都督府。八十所是州。一百三 T2122_.53.0496c20: 十三所是縣。一百四十七所是折衝府。四洲 T2122_.53.0496c21: 所宜人物別異者。並配諸篇非此所明。今 T2122_.53.0496c22: 之所録者。直取佛法聖迹住持。別成一卷。餘 T2122_.53.0496c23: 之不盡者。具存大本。冀後殷鑒知有廣略 T2122_.53.0496c24: 矣 T2122_.53.0496c25: 聖迹部第二 T2122_.53.0496c26: 西域傳云。奘師發迹長安。既漸至高昌得蒙 T2122_.53.0496c27: 厚禮。從高昌給乘。傳送至瞿薩旦那國東境。 T2122_.53.0496c28: 即漢史所謂于闐國也。彼土自謂于遁國 T2122_.53.0496c29: 也。東二百餘里。有媲摩城。中有栴檀立像。 T2122_.53.0497a01: 高二丈餘。極多靈異光明。疾者隨痛以金薄 T2122_.53.0497a02: 帖像上。痛便即愈。其像本在憍賞彌國。是 T2122_.53.0497a03: 鄔陀衍那王所造。陵空至此國北曷勞落迦 T2122_.53.0497a04: 城。有異羅漢毎往禮之。王初不信。以沙土 T2122_.53.0497a05: 坌羅漢乃告敬信者曰。却後七日沙土滿城。 T2122_.53.0497a06: 後二日乃雨寶滿街。至七日夜果雨土填。略 T2122_.53.0497a07: 無遺人。其先告者。預作地穴從孔而出。時王 T2122_.53.0497a08: 都城西百六十里。路中大磧唯有鼠壤。形 T2122_.53.0497a09: 大如蝟。毛金銀色。昔匃奴來寇。王祈鼠靈乃 T2122_.53.0497a10: 夜齧人馬兵箭斷壞。自然走退。都城西五里 T2122_.53.0497a11: 許寺有浮圖。高百餘尺。多現光相。王感舍利 T2122_.53.0497a12: 數百粒。羅漢以右手擧浮圖安之函内。乃下 T2122_.53.0497a13: 之無傾動也。都城西南十餘里有瞿室綾伽 T2122_.53.0497a14: 山。此云牛角山。有寺像現光明。佛曾游此 T2122_.53.0497a15: 爲天人説法。山巖石室有一羅漢。入滅心定 T2122_.53.0497a16: 待彌勒佛。其國南界接東女國 T2122_.53.0497a17: 又從國城西越山谷。行八百餘里至斫句迦 T2122_.53.0497a18: 國。即是涅槃處也。國南有山立多羅塔。松 T2122_.53.0497a19: 泉流茂石室深淨。有三羅漢現入滅定。鬚髮 T2122_.53.0497a20: 稍長。僧常之。其五印度僧有證果者。多 T2122_.53.0497a21: 止此室。又從國西北。上大沙嶺。度徙多河
T2122_.53.0497a24: 城西二百餘里。至大山嶺。上有塔數百年前 T2122_.53.0497a25: 山崖自崩。中有比丘冥目而坐。形甚偉大。 T2122_.53.0497a26: 鬚髮下垂覆于肩面。國王以蘇灌之撃揵椎。 T2122_.53.0497a27: 比丘高視曰。我師迦葉波佛在耶。答曰。無 T2122_.53.0497a28: 今始聞已入涅槃。又問。釋迦佛出世耶。告 T2122_.53.0497a29: 曰。已滅度矣。即昇空化火焚身 T2122_.53.0497b01: 又西南逾大葱嶺。八百餘里至朅盤陀國。其 T2122_.53.0497b02: 國東南有大石室二口。各一羅漢入滅定。已 T2122_.53.0497b03: 經七百歳。其鬚髮長年別爲。又越三國。行 T2122_.53.0497b04: 四千餘里至達摩鐵悉帝國。國都城寺内有 T2122_.53.0497b05: 石像。上懸金銅圓蓋。衆寶飾之。人有旋繞蓋 T2122_.53.0497b06: 亦隨轉。人止便止。四周石壁。莫測其然。有 T2122_.53.0497b07: 説聖力使之然也。自高昌至於鐵門。凡經一 T2122_.53.0497b08: 十六國。人物優劣奉信淳疏具諸圖傳。其鐵 T2122_.53.0497b09: 門者。即是漢之西屏鐵門之關。見漢門扉 T2122_.53.0497b10: 一竪一臥。外鐵裹木加懸諸鈴。必掩此關寔 T2122_.53.0497b11: 惟天固。南出斯門千餘里。東據葱嶺。西接波 T2122_.53.0497b12: 斯。南大雪山。北據鐵門。縛芻大河中境西流。 T2122_.53.0497b13: 即經所謂博叉河。其境自分爲二十國。不可 T2122_.53.0497b14: 具列名字。各有君長信重佛教。僧以十二月 T2122_.53.0497b15: 十六日安居坐。其春分以其温熱雨多故也。 T2122_.53.0497b16: 又順北下從呾蜜國。越十三國至喝縛國。土 T2122_.53.0497b17: 地華博。時俗號爲小王舍城。國近葉護南衙 T2122_.53.0497b18: 也。王都城外西南寺中有佛澡罐。可容升許。 T2122_.53.0497b19: 雜色炫曜金石難名又有佛牙。長寸餘廣八 T2122_.53.0497b20: 九分。色黄白而光淨。兼有佛掃帚。用迦奢 T2122_.53.0497b21: 草。長二尺餘。圍可七寸。雜寶飾柄。三物齋日 T2122_.53.0497b22: 法俗所感放大光明。王城西北五十餘里有 T2122_.53.0497b23: 提謂城。王城正北四十餘里有波利城。各有 T2122_.53.0497b24: 浮圖。高三丈許。各表靈迹。即釋迦初成道時。 T2122_.53.0497b25: 元獻蜜糗長者本邑之髮爪塔也。又有佛僧 T2122_.53.0497b26: 伽胝欝多羅僧僧脚崎。又覆鉢竪錫杖。次第 T2122_.53.0497b27: 立塔 T2122_.53.0497b28: 又度兩國東南入大雪山。至梵衍那國度大 T2122_.53.0497b29: 雪山東。寺有佛齒及劫初獨覺齒。長五寸廣 T2122_.53.0497c01: 四寸。又有金輪王齒。長三寸廣二寸。又有商
T2122_.53.0497c04: 績成。以其先世於解夏日持此草。施僧。由此 T2122_.53.0497c05: 福方所被五百世來。於中陰身生常服之。從 T2122_.53.0497c06: 胎倶出逐身而長。阿難。當度時變爲法服。受 T2122_.53.0497c07: 具已後又變爲九條。其齒鉢等並用金緘之。 T2122_.53.0497c08: 羅漢從證滅定入邊際智。以願力故留袈裟。 T2122_.53.0497c09: 待遺法盡方乃變壞。今已有少損。信有徴矣。 T2122_.53.0497c10: 又東入雪山。逾黒嶺至迦卑試國。奉信彌 T2122_.53.0497c11: 勝。王*常歳造丈八銀像。自修供之。王城東 T2122_.53.0497c12: 三里北山下有大寺。佛院東門南大神王像。 T2122_.53.0497c13: 右足下有大寶藏。近有外王。逐僧欲掘取其 T2122_.53.0497c14: 神冠。中鸚鳥像奮羽鳴呼地動。王軍皆 T2122_.53.0497c15: 仆。起謝而歸。寺北嶺上。有數石室。亦多藏
T2122_.53.0497c18: 願者像示妙身安言行者。城東南四十餘 T2122_.53.0497c19: 里曷邏怙羅寺。大臣所造。以名目之。浮圖高 T2122_.53.0497c20: 百餘尺。昔臣夜夢令造浮圖。從王請舍利也 T2122_.53.0497c21: 及旦至宮。有人持舍利瓶。臣留舍利令人先 T2122_.53.0497c22: 入。乃持瓶登塔。覆鉢自開。安舍利訖王使追 T2122_.53.0497c23: 之。石已合矣。齋日放光流出黒油。夜聞音樂。 T2122_.53.0497c24: 王都城西北二百餘里大雪山頂有龍池。山 T2122_.53.0497c25: 下爲龍立寺。塔中有佛骨肉舍利升餘。有時 T2122_.53.0497c26: 煙起或如火猛焔。漸滅之時方見舍利。状如 T2122_.53.0497c27: 白珠。繞柱入雲。還下塔中。城西北大河南岸 T2122_.53.0497c28: 古王寺中有佛弱齡齔齒。長一寸餘。又此東 T2122_.53.0497c29: 南往古王寺。有佛頂骨一片。廣二寸餘。色黄 T2122_.53.0498a01: 白髮孔分明。至大唐龍朔元年春初。使人王 T2122_.53.0498a02: 玄策從西國將來。今現宮内供養。又此寺有 T2122_.53.0498a03: 佛髮。青色螺旋右縈。引長尺餘。卷可寸許。 T2122_.53.0498a04: 又西南古王妃寺金銅浮圖。高百餘尺。舍利 T2122_.53.0498a05: 升餘。毎十五日夜旋光繞盤曉入塔中。城西 T2122_.53.0498a06: 南北羅婆路山頂盤石上有塔。高百餘尺。舍 T2122_.53.0498a07: 利升餘。山北巖泉是佛受山神飯已漱口嚼 T2122_.53.0498a08: 楊枝。因生今爲茂林。寺號楊枝。又從龍池東 T2122_.53.0498a09: 行六百餘里。越雪山度黒嶺。至北印度界已 T2122_.53.0498a10: 前。並是胡國。制服威義不參大夏。名爲邊
T2122_.53.0498a13: 者。即是天竺之正名。亦名申毒賢豆。此並 T2122_.53.0498a14: 訛號。北背雪山。三垂大海。地形南狹如月上 T2122_.53.0498a15: 弦。川平廣衍。周萬九千里。七十餘國。依一王 T2122_.53.0498a16: 命。又東行百餘里逾大嶺大河。至那伽羅曷 T2122_.53.0498a17: 國。屬北印度。名華氏城。城東二里有石塔。 T2122_.53.0498a18: 高三百尺編石特起雕鏤非常。此即昔時値 T2122_.53.0498a19: 然燈佛授記。敷鹿皮衣髮布掩泥之地。經劫 T2122_.53.0498a20: 猶存此無憂王建此石塔。毎於齋日天輒雨 T2122_.53.0498a21: 華。又城内大塔故基。舊有佛齒。別塔高三丈 T2122_.53.0498a22: 餘。云從空而來。既非人工寔多靈異。城西 T2122_.53.0498a23: 南十餘里有塔。是佛自中印度陵空來降迹 T2122_.53.0498a24: 處。次東有塔。是昔値然燈佛買華處。又城東 T2122_.53.0498a25: 二十餘里小石嶺上有塔。高二百餘尺。東岸 T2122_.53.0498a26: 石壁大洞穴。是龍王所居。昔佛於此化龍留 T2122_.53.0498a27: 影。煥若眞形。至誠請者乃暫明現。窟外方 T2122_.53.0498a28: 石有佛足迹。輪相發光。窟西北隅塔者佛經 T2122_.53.0498a29: 行處。又側有髮爪塔。窟西石上有濯袈裟文。 T2122_.53.0498b01: 又城東三十餘里有醯羅城。中有重閣。上安 T2122_.53.0498b02: 佛頂骨。周尺二寸。其色黄白髮孔分明。欲知 T2122_.53.0498b03: 善惡用香泥印之。反觀香泥隨心而現。又有 T2122_.53.0498b04: 佛髑髏。状如荷葉。色同頂骨。有佛眼精。 T2122_.53.0498b05: 大如柰許。清白映徹。並用七寶盛。前三 T2122_.53.0498b06: 迹又以寶函盛而緘封。有佛大衣細黄色。 T2122_.53.0498b07: 置寶函中。微有壞相。有佛錫杖。白鐵作環栴 T2122_.53.0498b08: 檀爲笴。寶銅盛之。斯五聖迹。王令五淨行者 T2122_.53.0498b09: 執持掌護。有須見者税一金錢。請印税五科。 T2122_.53.0498b10: 寶乃重觀禮彌繁。閣西北有小塔而多靈異。 T2122_.53.0498b11: 人以手觸基上塔鈴便大震動。又東南山谷 T2122_.53.0498b12: 行五百里至健陀邏國。屬北印度。有大論師。 T2122_.53.0498b13: 如脇尊者造毘婆沙處。又有菩薩捨千眼處
T2122_.53.0498b17: 今現草木皆同絳色。巖間石室妃習定處。又 T2122_.53.0498b18: 有獨角大仙爲女亂處 T2122_.53.0498b19: 又此城北越山行六百餘里至烏仗那國。此
T2122_.53.0498b23: 本生處。又有佛昔聞法折骨寫經處。又有 T2122_.53.0498b24: 昔尸毘迦王割身代鴿處。又有佛昔爲慈力 T2122_.53.0498b25: 王刺血飮五藥叉處。又大寺中有刻木梅咀
T2122_.53.0498b29: 不可具述 T2122_.53.0498c01: 又隔一國度河至呾叉始羅國。屬北印度。王 T2122_.53.0498c02: 都城西北七十里有兩山間塔。高百餘尺。佛 T2122_.53.0498c03: 昔記慈氏興世四大藏者。此地出一。又城 T2122_.53.0498c04: 北十二里有月光王塔。於齋日常放神光仙 T2122_.53.0498c05: 華天樂。近有癩者。於塔禮懺。除穢塗香不久 T2122_.53.0498c06: 便愈。身又香潔。即是昔佛爲戰達羅鉢刺婆
T2122_.53.0498c09: 高十丈。又有薩埵王子捨身飤虎處以竹自 T2122_.53.0498c10: 刺血啗獸處。地及草木今猶絳色。又有佛化 T2122_.53.0498c11: 藥叉不食肉處 T2122_.53.0498c12: 又隔二國。東南登山乘鐵橋。千餘里至迦濕
T2122_.53.0498c15: 年八十方出家證無學果。將五百羅漢來此。
T2122_.53.0498c18: 有十萬頌。凡有六百六十萬言。備釋三藏。兼 T2122_.53.0498c19: 有佛牙。長寸半。色黄白。齋日便放光。又有觀 T2122_.53.0498c20: 自在菩薩立像。有願見者斷食便覩 T2122_.53.0498c21: 又隔三國。東行至那僕底國。屬北印度。都城 T2122_.53.0498c22: 東南五百餘里至暗林寺。周二十餘里。佛舍 T2122_.53.0498c23: 利塔數百千區。并石室等。有賢劫千佛立此
T2122_.53.0498c26: 坐迹處
T2122_.53.0499a03: 六齋日。諸僧尼集供養諸塔。有阿毘達摩衆 T2122_.53.0499a04: 供養舍利遺塔。有習定衆供養目連塔。有誦 T2122_.53.0499a05: 經衆供養滿慈塔。有毘奈耶衆供養憂波 T2122_.53.0499a06: 釐塔。有尼衆供養阿難塔。有未具衆供養
T2122_.53.0499a10: 北有石室。室東南二十餘里有大涸池。池側 T2122_.53.0499a11: 有塔。佛曾游此。有獼猴持蜜獻佛。令水和遍 T2122_.53.0499a12: 衆同飮。猴喜墮坑而死。便生人中。池北林 T2122_.53.0499a13: 中有四佛行處。大有遺迹 T2122_.53.0499a14: 又隔一國東化四百餘里至窣祿勒那國。屬
T2122_.53.0499a17: 城東臨閻牟河。河西大寺東門外塔。佛曾於 T2122_.53.0499a18: 此説法度人。其側有佛髮爪塔。閻牟河東八 T2122_.53.0499a19: 百餘里至殑伽源。廣三四里。東南入海。廣十 T2122_.53.0499a20: 餘里。水色滄浪味甘。砂細隨水而流。俗謂 T2122_.53.0499a21: 福水。有沐除罪。或有輕命自沈乞願生天受 T2122_.53.0499a22: 樂。剋有靈感 T2122_.53.0499a23: 又隔六國。於此東南行至劫比他國。屬中印 T2122_.53.0499a24: 度。中有天祠十所。同事大自在天。皆作天像。 T2122_.53.0499a25: 其状人根形甚長偉。俗人不以爲惡。謂諸衆 T2122_.53.0499a26: 生從天根生也。王都城東二十餘里。大寺側 T2122_.53.0499a27: 大垣内有天帝釋爲佛造三道寶階。中皆附 T2122_.53.0499a28: 黄金。左以水精。右用白銀。南北而列。東面
T2122_.53.0499b02: 並沒盡。後王倣之。猶高七十餘尺。上起精 T2122_.53.0499b03: 舍。石側有柱。光潤映現。隨其罪福影出柱中。 T2122_.53.0499b04: 育王所造。階側有浮圖。四佛行坐迹處。又 T2122_.53.0499b05: 有佛澡浴處。立塔其所。有佛入室精舍。又其 T2122_.53.0499b06: 側佛經行石基。長五十歩。高七尺。足可覆處 T2122_.53.0499b07: 皆有蓮華文。又基左右小塔梵王所造。次前 T2122_.53.0499b08: 是蓮華尼化爲輪王先見佛處。佛告尼曰。非
T2122_.53.0499b11: 又從此北行二百里至羯若鞠闍國。是中印 T2122_.53.0499b12: 度曲女城也。都城西近殑伽河。長二十餘里。 T2122_.53.0499b13: 廣四五里。即統五印度之都王也。王前尸羅
T2122_.53.0499b16: 耳月王既滅佛法。王當重興。愍物在懷方王 T2122_.53.0499b17: 五境。愼勿昇師子座及稱大王號也。王乃共 T2122_.53.0499b18: 童子王平殄外道。月王徒衆又約嚴令。有噉 T2122_.53.0499b19: 肉者當截舌。殺生者當斬手。乃與寡妹共知 T2122_.53.0499b20: 國事。於殑伽側建千餘浮圖。各高百餘尺。二 T2122_.53.0499b21: 十年來五年一會。傾及府藏拯濟群有。唯留 T2122_.53.0499b22: 兵器用備不虞。初作會日集諸國僧。三七日 T2122_.53.0499b23: 中四事供養令相論議。若戒行貞固道徳優 T2122_.53.0499b24: 洽者昇師子座。王便受戒。清淨無學示有崇 T2122_.53.0499b25: 仰。穢行彰露者驅出國界。城西北育王所造。 T2122_.53.0499b26: 昔佛於此七日説法。其側有髮爪塔四佛行 T2122_.53.0499b27: 坐迹。又南臨殑伽寺有佛牙。長寸半。光色 T2122_.53.0499b28: 變改。寶函盛之。遠近瞻者日有百千。守者煩 T2122_.53.0499b29: 擾重税金寶。而樂禮者不辭重貨。齋日便出 T2122_.53.0499c01: 置高座上。散華雖積牙齒不沒 T2122_.53.0499c02: 又城東南百餘里有塔。佛曾七日説法處。中 T2122_.53.0499c03: 有舍利。時放光明。其側有佛行坐迹。寺北四 T2122_.53.0499c04: 里臨殑伽河有塔。佛曾七日説法。五百餓鬼 T2122_.53.0499c05: 解悟生天。其側又有髮爪塔。次側又有四佛 T2122_.53.0499c06: 行坐迹 T2122_.53.0499c07: 又至阿輸陀國。屬中印度。都城北五里。殑伽 T2122_.53.0499c08: 河岸大寺中塔。佛爲天人三月於此説法。有 T2122_.53.0499c09: 四佛行坐迹。次西五里有佛髮爪塔。城西南 T2122_.53.0499c10: 五里大菴沒羅林中故寺。是阿僧伽菩薩夜 T2122_.53.0499c11: 昇天宮於彌勒所受瑜伽莊嚴大乘經論及中 T2122_.53.0499c12: 邊論等。晝下爲衆説之。林西北百餘歩有佛 T2122_.53.0499c13: 髮爪塔。城東南臨殑伽有塔。佛曾三月説法 T2122_.53.0499c14: 處。有髮爪青石塔。有四佛行坐迹 T2122_.53.0499c15: 又隔二國東南行至鉢羅伽耶國。屬中印度。 T2122_.53.0499c16: 王城西南臨閻牟河。曲中有塔。佛曾於此降 T2122_.53.0499c17: 外道處。有髮爪塔經行迹處。又有提婆菩薩 T2122_.53.0499c18: 作廣百論處。城中有天祠。堂前大樹枝葉蒙 T2122_.53.0499c19: 密。有食人鬼。依之左右遺骸爲𧂐人至祠中 T2122_.53.0499c20: 無不輕命。上樹投下爲鬼所誘。城東兩河間 T2122_.53.0499c21: 交廣十餘里。土地平豐細沙彌布。古今王豪 T2122_.53.0499c22: 諸貴。諸有捨施莫不止焉。號爲大施場。戒 T2122_.53.0499c23: 日大王亦修此業。場東合流口。日數人自溺 T2122_.53.0499c24: 而死。彼俗名爲生天所也。有欲行此法者。於 T2122_.53.0499c25: 七日中絶粒自沈中流。遠近相趣。乃至山 T2122_.53.0499c26: 野獸群麁等。亦游水濱絶食沈死。當戒日王 T2122_.53.0499c27: 行施之時。有二獼猴雌爲狗殺雄者負屍擲 T2122_.53.0499c28: 此河中。雄者又自餓累日而死 T2122_.53.0499c29: 又從此西南大林野。行五百餘里至憍賞彌 T2122_.53.0500a01: 國。屬中印度。王城内故宮大精舍。高六十尺。
T2122_.53.0500a05: 上就天摸相。及佛下天像便起迎。佛慰喩 T2122_.53.0500a06: 曰。方爲佛事。舍東百餘歩四佛行坐迹。佛浴 T2122_.53.0500a07: 室井今猶充汲。城内東南隅有具史羅長者 T2122_.53.0500a08: 宅。有佛精舍髮爪塔。有四佛行坐迹。城西 T2122_.53.0500a09: 九里石室有佛降毒龍處。側有大塔。高二十 T2122_.53.0500a10: 餘丈。有佛經行迹。及有髮爪塔。病求多愈。又 T2122_.53.0500a11: 有釋迦遺法滅盡。在此國中。貴賤入境自然 T2122_.53.0500a12: 感傷。窟東北行七百里度殑伽北岸。至迦奢 T2122_.53.0500a13: 布羅城。是護法菩薩伏外道處。佛曾於此六 T2122_.53.0500a14: 月説法。有佛經行迹。及有髮爪塔 T2122_.53.0500a15: 又從此北行一百八十里至鞞索迦國。屬中 T2122_.53.0500a16: 印度。王城南有寺塔。高二十餘丈。佛曾於此 T2122_.53.0500a17: 六年説法。其側有奇樹。高七十尺。春冬不 T2122_.53.0500a18: 改。是佛淨齒木棄而茂生。諸邪外道競欲 T2122_.53.0500a19: 殘伐。尋生如故。罰者受殃。側有四佛行坐 T2122_.53.0500a20: 迹。并有髮爪塔。基角相連林池交影 T2122_.53.0500a21: 又從此東北五百里至室羅伐悉底國。屬中
T2122_.53.0500a27: 尚有石柱。高七十餘尺。育王造之。甎室一 T2122_.53.0500a28: 存。餘並湮滅。室中有爲母説法金像。東北有 T2122_.53.0500a29: 佛洗病僧塔。西北有目連擧身子衣塔。不遠 T2122_.53.0500b01: 有井塔。佛所汲用。又有舍利弗與佛經行 T2122_.53.0500b02: 道説法處。並有表塔。靈樂異香常降其所。又 T2122_.53.0500b03: 有外道殺女以陰謗佛。立塔表處。寺東百餘 T2122_.53.0500b04: 歩大深坑。是調達置毒害佛生身陷處。又 T2122_.53.0500b05: 南有大坑。是瞿伽離比丘毀佛生身陷處。又 T2122_.53.0500b06: 南八百歩大深坑。是戰遮婆羅門女毀謗佛 T2122_.53.0500b07: 生身陷處。此三大坑皆深洞達無底。縱有洪 T2122_.53.0500b08: 雨大注終無停偃。寺東七十歩有精舍。名曰 T2122_.53.0500b09: 影覆。高六十尺。中有東面坐像。與外道論 T2122_.53.0500b10: 處。次東天祠。量同精舍。初日影西不蔽佛舍。 T2122_.53.0500b11: 晩日蔭東遂覆天祠。又東四里大涸池。是毘
T2122_.53.0500b14: 北四里有得眼林。中有佛經行迹塔。其縁勝 T2122_.53.0500b15: 軍王抉五百賊眼。聞佛慈力一時平復。捨杖 T2122_.53.0500b16: 遂生。城西北六十里故城。是人壽二萬歳時 T2122_.53.0500b17: 迦葉波佛本生處。其北即是此佛全身舍利 T2122_.53.0500b18: 之所。育王造塔表記之處 T2122_.53.0500b19: 又東南行五百里至劫比羅伐窣堵國。屬中
T2122_.53.0500b23: 神降之相。彼執不同。上座部云。當唐國五月 T2122_.53.0500b24: 十五日。諸部又云。當此五月八日。此蓋見 T2122_.53.0500b25: 聞之異耳。城南有塔是太子捔力擲象越城 T2122_.53.0500b26: 墮地爲大坑處。其側有精舍。作太子像。及受 T2122_.53.0500b27: 業處。其傍有精舍。是妃寢處。作耶輸陀羅 T2122_.53.0500b28: 并羅怙羅像。別本云。太子初夜開城北門出 T2122_.53.0500b29: 去。又城東南隅精舍中作太子乘白馬陵空 T2122_.53.0500c01: 踰城處。四城門各有精舍。作老病死沙門 T2122_.53.0500c02: 像。城南四里尼拘盧林塔。佛得道與天人 T2122_.53.0500c03: 説法之所。城南五十里故城中塔。是人壽六 T2122_.53.0500c04: 萬歳時。迦羅迦村馱佛本生城。城東南塔即 T2122_.53.0500c05: 此佛遺身處。無憂王於前建立石柱。高三丈。 T2122_.53.0500c06: 又東北三十餘里故城中塔。是人壽四萬歳 T2122_.53.0500c07: 時。迦諾迦牟尼佛本生城。城東北塔即此佛 T2122_.53.0500c08: 遺身處。無憂王爲建立石柱銘記之。高二丈 T2122_.53.0500c09: 餘。城東北四十餘里有太子生樹下塔。大城 T2122_.53.0500c10: 西北數百千塔。是誅釋子塔。有四釋子拒王 T2122_.53.0500c11: 軍衆。瑠璃王退城人不受被罰出境至今不 T2122_.53.0500c12: 絶。城南尼拘律樹塔。是佛初來見父王處。城 T2122_.53.0500c13: 南門外塔。是太子兄弟捔射處。東南三十餘 T2122_.53.0500c14: 里是太子射矢沒地因涌泉流。俗傳箭泉。病 T2122_.53.0500c15: 飮多愈。或持泥附額隨苦皆愈。又東北九十 T2122_.53.0500c16: 里臘伐尼林釋種浴池。華水相映。其北二十 T2122_.53.0500c17: 五歩有無意華樹。今已枯瘁。佛本誕處。有 T2122_.53.0500c18: 有説云。當此三月八日者。上座部云。當此三 T2122_.53.0500c19: 月十五日者。次東有塔。二龍浴太子處。佛初 T2122_.53.0500c20: 生已不扶而行。四方各七歩。所蹈二處出大 T2122_.53.0500c21: 蓮華。既右脇生。天帝衣接。四王捧之置金几 T2122_.53.0500c22: 上。凡施四塔。并立石柱表之。傍有小河東 T2122_.53.0500c23: 南而流。俗號油河。是太子産已天化此池。光 T2122_.53.0500c24: 潤令沐以除風虚。今變水河尚膩如油。又從 T2122_.53.0500c25: 此東行二百餘里。荒林中至藍摩國。屬中 T2122_.53.0500c26: 印度。都城空。城東南有佛塔。減百尺。昔初八 T2122_.53.0500c27: 分之一分舍利也。靈光時起。其側有清池。龍 T2122_.53.0500c28: 變爲蛇。出繞其塔。有野象採華以散之。無 T2122_.53.0500c29: 憂王欲開。龍護不許。又東大林百餘里大塔。 T2122_.53.0501a01: 是太子至此解寶衣。中末尼珠付闡鐸迦還 T2122_.53.0501a02: 父王處。又東有贍部樹枯株尚在有小塔。是 T2122_.53.0501a03: 太子以餘衣易麁布處。其側塔者髮處。年 T2122_.53.0501a04: 自不定。或云十九二十九者。又東南行百九 T2122_.53.0501a05: 十里尼拘陀林塔。高三丈。是昔人於佛梵地 T2122_.53.0501a06: 收餘灰炭於此起塔。病者祈愈。亦有四佛行 T2122_.53.0501a07: 坐迹塔。高百餘尺。左右數百小塔 T2122_.53.0501a08: 又從此東北大林疏嶮。行五百里至拘尸那 T2122_.53.0501a09: 掲羅國。屬中印度。城荒人少。城内東北角塔 T2122_.53.0501a10: 是純陀故宅。其井猶美。營供所穿。城西北
T2122_.53.0501a13: 精舍。中造佛涅槃像。北首而臥。傍高二百餘 T2122_.53.0501a14: 尺。前有石柱記佛滅相。有云當此土三月十 T2122_.53.0501a15: 五日者。説有部云。當此九月八日。諸部異議 T2122_.53.0501a16: 云。至今龍朔三年則經一千二百年。此依菩 T2122_.53.0501a17: 提寺石柱記也。或云一千三百年。或云一千 T2122_.53.0501a18: 五百年。或云始過九百未滿千者。其精舍側 T2122_.53.0501a19: 有佛昔爲雉王救火及鹿救生各立一塔。次
T2122_.53.0501a22: 處。次側一塔。是阿泥樓陀上天告母降來哭 T2122_.53.0501a23: 佛處。城北度尼連禪那河三百歩塔者。是
T2122_.53.0501a26: 現雙足處。次有一塔。前立石柱。刻記八國分 T2122_.53.0501a27: 舍利事
T2122_.53.0501b02: 鹿野寺。又西南塔。高百餘尺。前有石柱。高 T2122_.53.0501b03: 七十餘尺。洞徹清淨。誠感像現。隨其善惡。 T2122_.53.0501b04: 即成道已初轉法輪處。其側三塔。即昔三 T2122_.53.0501b05: 佛行坐處傍有諸塔。是五百獨覺入滅度處。 T2122_.53.0501b06: 又側一塔是慈氏菩薩受記處。又西一塔是 T2122_.53.0501b07: 佛過去爲護明菩薩迦葉波佛授今佛成道 T2122_.53.0501b08: 處。次南有四佛經行處。長五十歩。高七尺。青 T2122_.53.0501b09: 石積成。上作釋迦經行像。形特異。肉髻上 T2122_.53.0501b10: 鬚髮頭抽出。神而有徴。寺迹極多。精舍浮圖 T2122_.53.0501b11: 乃有數百。事難述盡。寺西有清池。周二百 T2122_.53.0501b12: 歩。佛昔盥浴。次西小池。佛甞滌器處。次北小 T2122_.53.0501b13: 池。佛甞有澣衣處。次之三池。龍止其中。味 T2122_.53.0501b14: 甘且淨。有慢觸者。金毘羅獸即而害之。次側 T2122_.53.0501b15: 有方石。上有佛袈裟文迹。外道凶人有輕蹈 T2122_.53.0501b16: 者。池龍輒興風雨害之。次側有浮圖。佛曾作 T2122_.53.0501b17: 六牙象王。見獵師者被法衣故拔牙與處。次 T2122_.53.0501b18: 又一塔。佛昔爲象與猴相問大小處。又大林 T2122_.53.0501b19: 中塔。佛與調達昔爲鹿王佛代孕鹿命處。鹿 T2122_.53.0501b20: 野之號因此得名。寺西南三里有一塔。是五 T2122_.53.0501b21: 人迎佛處。又大林東三里有塔。佛昔爲兎。與 T2122_.53.0501b22: 諸獸聚自知形小燒身饋之。因感天帝下來 T2122_.53.0501b23: 讃。故使月輪有兎像現 T2122_.53.0501b24: 又東順殑伽河行三百里至戰王國。都城人 T2122_.53.0501b25: 滿。城臨殑伽河。城西北有寺塔。佛舍利一升。 T2122_.53.0501b26: 昔佛於此七日説法并四佛行處。河北有佛 T2122_.53.0501b27: 降鬼塔。半已陷地。又有佛爲噉人鬼説法處。 T2122_.53.0501b28: 又東南度河百餘里塔者。即分舍利。瓶及餘 T2122_.53.0501b29: 舍利。齋日放光 T2122_.53.0501c01: 又東北度殑伽河行百五十餘里至吠舍釐
T2122_.53.0501c04: 塔。是説維摩經處。又東是舍利子證果塔。又 T2122_.53.0501c05: 東大塔。是王得一分舍利一斛許。無憂王取 T2122_.53.0501c06: 九升均造餘塔。後更有王欲開地震。遂止。次 T2122_.53.0501c07: 南有獼猴爲佛穿池。池西群猴持佛鉢上樹 T2122_.53.0501c08: 取蜜處。池南猴奉佛蜜處。各有塔記。寺東北 T2122_.53.0501c09: 四里許有塔。是維摩故宅基。尚多靈神。其 T2122_.53.0501c10: 舍壘甎傳云積石。即是説法現疾處也。於大 T2122_.53.0501c11: 唐顯慶年中。勅使衞長史王玄策。因向印 T2122_.53.0501c12: 度過淨名宅。以笏量基。止有十笏。故號方丈 T2122_.53.0501c13: 之室也。并長者寶積宅。菴羅女宅。佛姨母入 T2122_.53.0501c14: 滅處。皆立表記。寺北四里有塔。佛將往拘尸 T2122_.53.0501c15: 天人送立處。次後一塔。是佛最後觀城邑 T2122_.53.0501c16: 處。次是菴羅女以園施佛處。其側一塔。是佛 T2122_.53.0501c17: 三告阿難涅槃處。又側一塔。是千子見父母 T2122_.53.0501c18: 處。即賢劫千佛也東故重閣講堂基塔。時放 T2122_.53.0501c19: 光明。是佛説普門住處。城東南十五里大塔。 T2122_.53.0501c20: 是七百賢聖重結集處殑伽河南北岸各有一 T2122_.53.0501c21: 塔。是阿難陀分身與二國處 T2122_.53.0501c22: 又隔一國西北行一千五百里入山谷至尼波 T2122_.53.0501c23: 羅國。屬北印度。都城東南不遠有水火林。 T2122_.53.0501c24: 東一里許有阿耆波濔水。周二十歩。旱澇湛 T2122_.53.0501c25: 然不流常沸。家火投之遍池火起。煙焔數尺。 T2122_.53.0501c26: 以水灑火。火更増熾。碎土以投亦即然盡。無 T2122_.53.0501c27: 問投者。並成灰燼。架釜水上煮食立熟。賢 T2122_.53.0501c28: 徳傳云。此水中先有金匱。前有國王將人取 T2122_.53.0501c29: 之。匱已出泥人象挽之不動。夜神告曰。此 T2122_.53.0502a01: 是慈氏佛冠在中。後彌勒下生擬著不可得 T2122_.53.0502a02: 也。火龍所護。城南十餘里孤山特秀寺居重 T2122_.53.0502a03: 疊。状若雲霞。松竹魚龍隨人馴附就人取 T2122_.53.0502a04: 食。犯者滅門。比者國命並從此國而往還矣。 T2122_.53.0502a05: 即東女國與吐蕃接界。唐梵相去可一萬餘 T2122_.53.0502a06: 里 T2122_.53.0502a07: 又從南行百五十里度殑伽河至摩掲陀國。屬 T2122_.53.0502a08: 中印度。城少人居。邑落極多。故城在王舍城 T2122_.53.0502a09: 山北東二百四十里比臨殑伽河。故宮北 T2122_.53.0502a10: 石柱高數丈。昔無憂王作地獄處。是頻婆娑 T2122_.53.0502a11: 羅王之曾孫也。王即戒日之女婿也。所治城 T2122_.53.0502a12: 名華氏城王宮多華。故因名焉。石柱南有大 T2122_.53.0502a13: 塔。即八萬四千之塔一數也。安佛舍利一升。 T2122_.53.0502a14: 時有光瑞。則是無憂王造。近護羅漢役鬼神 T2122_.53.0502a15: 所營。其側精舍中有大石。是佛欲涅槃。北趣 T2122_.53.0502a16: 拘尸。南顧摩掲。故蹈石上之雙足迹。長尺八 T2122_.53.0502a17: 寸。廣六寸。輪相華文。十指各異。近爲惡王金 T2122_.53.0502a18: 耳毀壞佛迹。鑿已還平。文采如故。乃捐殑伽 T2122_.53.0502a19: 河中。尋復本處。貞觀二十三年有使。圖寫迹 T2122_.53.0502a20: 來。次側有四佛行坐迹塔。故城東南有龍猛 T2122_.53.0502a21: 菩薩伏外道處。次北有鬼辦塔。馬鳴事。又 T2122_.53.0502a22: 西南度尼連禪河有伽耶城。少人物可千餘 T2122_.53.0502a23: 家。城西南六里許至伽耶山。谿谷杳冥。世謂 T2122_.53.0502a24: 靈岳。自古君王封告成也。頂有石塔。高百餘 T2122_.53.0502a25: 尺。時放奇光。佛於此説寶雲等經。山東南 T2122_.53.0502a26: 尼連河減二里許。至鉢羅笈菩提山。言正 T2122_.53.0502a27: 覺。佛時證先登因名也。佛自東北岡上。頂欲 T2122_.53.0502a28: 入金剛定。振地搖山。神懼告佛。又至西南半 T2122_.53.0502a29: 崖中面間坐石。地山又震。淨居天告曰。此西 T2122_.53.0502b01: 南十五里近苦行處。畢鉢羅樹下金剛座處。 T2122_.53.0502b02: 是菩提座。三世諸佛咸此成正覺。佛方就之。 T2122_.53.0502b03: 仍爲石室。龍留影也。世稱名地。其菩提樹。周 T2122_.53.0502b04: 垣甎壘以崇固之。東西闊。周可五百四十歩。 T2122_.53.0502b05: 奇樹名花連陰列植。正門東開對尼連河。南 T2122_.53.0502b06: 門接大華池。西阨險固。北門通大寺。其院 T2122_.53.0502b07: 内聖迹諸塔列多。樹垣正中金剛座上者。賢 T2122_.53.0502b08: 劫初成與大地倶。大千界中。下極金輪上至 T2122_.53.0502b09: 地際。金剛所成。周百餘歩。千佛同坐入金剛 T2122_.53.0502b10: 定。故因號焉。即證道之處。又曰道場。大地 T2122_.53.0502b11: 震時獨無搖也。如來得道之日互説不同。或 T2122_.53.0502b12: 云三月八日及十五日。垣北門外大菩提寺。 T2122_.53.0502b13: 六院三層。牆高四丈。壘甎爲之。師子國王 T2122_.53.0502b14: 買取此處興造斯寺。僧徒僅千。大乘上座 T2122_.53.0502b15: 部所住持也。有骨舍利。状如人指節。舍利 T2122_.53.0502b16: 者。大如眞珠。彼土十二月三十日。當此方正 T2122_.53.0502b17: 月十五日也。世稱大神變月。若至其夕必放 T2122_.53.0502b18: 光瑞。天雨奇華充滿樹院。彼土常法。至於 T2122_.53.0502b19: 此時。道俗千萬七日七夜競申供養。凡有兩 T2122_.53.0502b20: 意。謂覩光瑞及取樹葉。其樹青翠冬夏不改。 T2122_.53.0502b21: 毎至入涅槃日及以夏末。一時彫落。通夕新 T2122_.53.0502b22: 抽。與舊齊等。後爲無憂王妃伐截。於西數 T2122_.53.0502b23: 十歩聚而燒之。用以祠天。煙焔未止。忽生 T2122_.53.0502b24: 兩樹。猛火之中茂葉同榮。因謂號爲灰菩提 T2122_.53.0502b25: 樹。王覩生信。以香乳漑。餘根者至旦樹生如 T2122_.53.0502b26: 本。王妃忿之。又夜重伐。王重祈請以乳灌之。 T2122_.53.0502b27: 不日還生。壘石周垣。其高丈餘。近爲金耳國 T2122_.53.0502b28: 月王又伐此樹。掘至泉水不盡根底。乃縱火 T2122_.53.0502b29: 焚之。又以甘蔗澆之。令其爛絶其本也。數 T2122_.53.0502c01: 月之後爲補剌拏伐摩王。此言滿冑。即先無 T2122_.53.0502c02: 憂王之玄孫也。聞樹被誅擧身投地。請僧七 T2122_.53.0502c03: 日經行繞樹大坑。以數千牛乳灌之。六日夜 T2122_.53.0502c04: 樹生丈餘。恐後剪伐周峙石垣。高二丈四尺。 T2122_.53.0502c05: 樹今出於石壁上二丈餘。圍三尺餘。樹東青 T2122_.53.0502c06: 甎精舍。高百六十餘尺。基廣二十餘歩。上有 T2122_.53.0502c07: 石鉤欄繞之。高一丈。層龕皆有金像。四壁鏤
T2122_.53.0502c10: 門外龕中。左觀自在。右慈氏像。並鑄銀成。 T2122_.53.0502c11: 高一丈許。是無憂王造精舍。初小後巨廣 T2122_.53.0502c12: 之 T2122_.53.0502c13: 依王玄策行傳云。西國瑞像無窮。且録摩訶
T2122_.53.0502c18: 比丘。往彼禮拜聖所來。靈瑞云何比丘。報 T2122_.53.0502c19: 云。閻浮大地無安身處。王聞此語。遂多與珠 T2122_.53.0502c20: 寶使送與此國王三謨陀羅崛多。因此以來。 T2122_.53.0502c21: 即是師子國比丘。又金剛座上尊像。元造之 T2122_.53.0502c22: 時。有一外客來告大衆云。我聞募好工匠造 T2122_.53.0502c23: 像。我巧能作此像。大衆語云。所須何物。其人 T2122_.53.0502c24: 云。唯須香及水及料燈油支料。既足。語寺 T2122_.53.0502c25: 僧云。吾須閉門營造。限至六月愼莫開門。亦 T2122_.53.0502c26: 不勞飮食。其人一入即不重出。唯少四日。未 T2122_.53.0502c27: 滿六月。大衆平章不和各云。此塔中狹迮。 T2122_.53.0502c28: 復是漏身。因何累月不開見出。疑其所爲。遂 T2122_.53.0502c29: 開塔門。乃不見匠人。其像已成。唯右乳上 T2122_.53.0503a01: 有少許未竟。後空神驚誡大衆云。我是彌 T2122_.53.0503a02: 勒菩薩。像身東西坐。身高一丈一尺五寸。肩 T2122_.53.0503a03: 闊六尺二寸。兩膝相去八尺八寸。金剛座高 T2122_.53.0503a04: 四尺三寸。闊一丈二尺五寸。其塔本阿育王 T2122_.53.0503a05: 造石鉤欄塔。後有婆羅門兄弟二人。兄名王 T2122_.53.0503a06: 主。弟名梵主。兄造其塔。高百肘。帝造其 T2122_.53.0503a07: 寺。其像自彌勒造成已來。一切道俗規模圖 T2122_.53.0503a08: 寫。聖變難定。未有寫得。王使至彼請諸僧衆。 T2122_.53.0503a09: 及此諸使人至誠殷請累日行道懺悔兼申來 T2122_.53.0503a10: 意。方得圖畫。髣髴周盡。直爲此像出其經本。 T2122_.53.0503a11: 向有十卷。將傳此地。其匠宋法智等。巧窮聖 T2122_.53.0503a12: 容圖寫聖顏。來到京都道俗競摸 T2122_.53.0503a13: 奘師傳云。像右乳上圖飾未周。更填衆寶。遙 T2122_.53.0503a14: 看其相終似不滿。像坐跏趺。右足跏上。左 T2122_.53.0503a15: 手斂右手垂。所以垂手者。像佛初成道時佛 T2122_.53.0503a16: 語魔王指地爲證。近被月王伐樹令臣毀像。 T2122_.53.0503a17: 王自東返。臣本信心乃於像前横施甎障。心 T2122_.53.0503a18: 愧暗故置燈於内。外畫自在天像。功成報命。 T2122_.53.0503a19: 月王聞懼擧身生皰。肌膚皆裂尋即喪沒。大 T2122_.53.0503a20: 臣馳報即除壁障。往還多日燈猶不滅。今在 T2122_.53.0503a21: 深室。晨持鏡照乃覩其相。見者悲戀敬仰忘 T2122_.53.0503a22: 返。又依王玄策傳云。此漢使奉 勅。往摩伽 T2122_.53.0503a23: 陀國摩訶菩提寺立碑。至貞觀十九年二月 T2122_.53.0503a24: 十一日。於菩提樹下塔西建立。使典司門令 T2122_.53.0503a25: 史魏才書 T2122_.53.0503a26: 昔漢魏君臨。窮兵用武。興師十萬。日費千 T2122_.53.0503a27: 金。猶尚北勒闐顏東封不耐。大唐牢籠六 T2122_.53.0503a28: 合道冠百王。文徳所加溥天同附。是故身毒 T2122_.53.0503a29: 諸國道俗歸誠 T2122_.53.0503b01: 皇帝愍其忠款遐軫 T2122_.53.0503b02: 聖慮。乃命使人朝散大夫行衞尉寺丞上護 T2122_.53.0503b03: 軍李義表副使。前融州黄水縣令王玄策等 T2122_.53.0503b04: 二十二人巡撫其國。遂至摩訶菩提寺所菩 T2122_.53.0503b05: 提樹下金剛之座。賢劫千佛並於中成道。嚴 T2122_.53.0503b06: 飾相好具若眞容。靈塔淨地巧窮天外。此乃 T2122_.53.0503b07: 曠代所未見。史籍所未詳 T2122_.53.0503b08: 皇帝遠振鴻風光華道樹。爰命使人屆斯瞻 T2122_.53.0503b09: 仰。此絶代之盛事。不朽之神功。如何寢默 T2122_.53.0503b10: 詠歌不傳金石者也。乃爲銘 T2122_.53.0503b11: 大唐撫運 膺圖壽昌 化行六合 T2122_.53.0503b12: 威稜八荒 身毒稽顙 道俗來王 T2122_.53.0503b13: 爰發明使 瞻使道場 金剛之座 T2122_.53.0503b14: 千佛代居 尊容相好 彌勒規摹 T2122_.53.0503b15: 靈塔壯麗 道樹扶疏 歴劫不朽 T2122_.53.0503b16: 神力焉如◎ T2122_.53.0503b17: ◎又奘師傳云。佛以唐國三月八日成道。上 T2122_.53.0503b18: 座部云。當此三月十五日。成道時年三十者。 T2122_.53.0503b19: 或云三十五者。斯之差互彼自不同。由用暦 T2122_.53.0503b20: 前後故有此異。由神州暦算元各不同。三代 T2122_.53.0503b21: 定正延縮何足怪乎。且據一相取悟便止。樹 T2122_.53.0503b22: 西大精舍内有鋀石像。東面立。飾以奇珍。前 T2122_.53.0503b23: 有青石奇文異采。初成道日梵王起七寶堂。 T2122_.53.0503b24: 帝釋起七寶座。佛據上七日思惟。放光照樹 T2122_.53.0503b25: 令寶爲石。樹南浮圖。高百餘尺。初佛於河沐
T2122_.53.0503b28: 時有群青雀來繞世尊。亦有群鹿繞之處。樹 T2122_.53.0503b29: 東大路左右各有一塔。是魔王嬈佛衰退處。 T2122_.53.0503c01: 樹西北有精舍。中迦葉波佛。時放光明。俗 T2122_.53.0503c02: 云。至誠七繞生得宿命智。又垣西北有欝金 T2122_.53.0503c03: 香泥。高一丈四尺。樹垣東南隅有尼拘律 T2122_.53.0503c04: 樹。樹側有塔精舍中有坐像。初證果時大梵 T2122_.53.0503c05: 王請轉法輪處。垣内四隅皆有塔。初佛受草 T2122_.53.0503c06: 趣樹先至西南地動。又向西北。又東北又東 T2122_.53.0503c07: 南。並爲地動。即西北至樹下。東面坐金剛座 T2122_.53.0503c08: 上。地方安靜。故立塔記。垣外西南有二牧 T2122_.53.0503c09: 牛女宅處。其側有煮乳糜處。又側有佛受糜 T2122_.53.0503c10: 處。皆立表塔。樹南門外大池。周七百餘歩。清 T2122_.53.0503c11: 澄魚龍所宅。次南有池。是帝釋所造爲佛濯 T2122_.53.0503c12: 衣。池西大石。是帝釋雪山持來爲佛曬衣。次 T2122_.53.0503c13: 側有塔。是佛納故衣處。次南林中一塔。是 T2122_.53.0503c14: 佛受貧母施故衣處。化池東林龍池清潔其 T2122_.53.0503c15: 水甘美。岸西有小精舍中像。佛初成道此坐 T2122_.53.0503c16: 七日入定。龍王繞佛七匝化多頭蓋佛處。龍 T2122_.53.0503c17: 池東林精舍作佛羸痩形像。其側有經行迹。 T2122_.53.0503c18: 七十餘歩南北各有卑鉢羅樹。往來攀而後 T2122_.53.0503c19: 起。即是苦行六年日食一麻麥處。今有疾 T2122_.53.0503c20: 者。以香油塗像多愈。又有五比丘住處。又東 T2122_.53.0503c21: 南有塔。是佛入尼連河浴處。次近河有佛食 T2122_.53.0503c22: 乳糜處。其側有二塔。是長者獻蜜糗處。樹東 T2122_.53.0503c23: 南塔。是四天王奉佛石鉢處。其側有塔。是佛 T2122_.53.0503c24: 成道後爲母説法處。又有度迦葉兄弟千人 T2122_.53.0503c25: 處。樹垣北門外即是摩訶菩提寺。庭宇六院 T2122_.53.0503c26: 觀閣三重。周垣高五丈。有佛舍利。大如指 T2122_.53.0503c27: 節。光潤鮮白通徹内外。肉舍利者。大如青珠 T2122_.53.0503c28: 形帶紅色。毎年至佛大神變月出以示人。即 T2122_.53.0503c29: 印度十二月三十日。於唐國當正月十五日。 T2122_.53.0504a01: 於此之時。放光雨華大起深信。其寺常有千 T2122_.53.0504a02: 僧習大乘上座部。法儀清肅。是南海僧伽羅 T2122_.53.0504a03: 國王請立。經今四百年。寺多有師子國人。毎 T2122_.53.0504a04: 年比丘解安居訖。四方道俗百千萬衆。七日 T2122_.53.0504a05: 七夜香華伎樂遍林供養。印度諸僧以唐國 T2122_.53.0504a06: 五月十六日入夏安居。以唐國八月十五日 T2122_.53.0504a07: 解夏。斯亦隨方用暦不同。不可一定。如雪山 T2122_.53.0504a08: 北有國坐春坐秋者。意以一年之内多温熱 T2122_.53.0504a09: 處。制三月住。就中前後一月延促不定。若 T2122_.53.0504a10: 據修道何時不安。故律制三時游行。通結有 T2122_.53.0504a11: 罪。必有善縁亦開兼濟。院東渡河大林中 T2122_.53.0504a12: 塔北池者。佛昔爲香象子侍盲象母處。前 T2122_.53.0504a13: 建石柱。昔迦葉波佛於此宴坐。側有四佛行 T2122_.53.0504a14: 坐迹。林中小石柱是欝頭藍發惡願處。又東
T2122_.53.0504a17: 即大迦葉波於中寂定處也。初佛以姨母織 T2122_.53.0504a18: 成金縷大衣袈裟傳付彌勒。令度遺法四部 T2122_.53.0504a19: 弟子。迦葉承佛教旨。佛涅槃後第二十年。捧 T2122_.53.0504a20: 衣入山以待彌勒。山路徑極梗澁多諸林竹。 T2122_.53.0504a21: 師子虎象縱衡騰侍。奘法師至彼。毎思登 T2122_.53.0504a22: 踐。取進無由。奘乃告王請諸防援。蒙王給兵 T2122_.53.0504a23: 三百餘人各備鋒刃斬竹通道。日行十里。爾 T2122_.53.0504a24: 時彼國聞奘往山禮拜。士女大小數盈十萬。 T2122_.53.0504a25: 奔隨繼至共往雞足。既達山阿壁立無路。乃 T2122_.53.0504a26: 縛竹爲梯相連而上。達山頂者三千餘人。四 T2122_.53.0504a27: 睇欣然轉増喜踊。具覩石罅散華供養。又依 T2122_.53.0504a28: 王玄策傳云。粤以大唐貞觀十七年三月内。 T2122_.53.0504a29: 爰發 T2122_.53.0504b01: 明詔。令使人朝散大夫行衞尉寺丞上護軍 T2122_.53.0504b02: 李義表副使前融州黄水縣令王玄策等送婆 T2122_.53.0504b03: 羅門客還國。其年十二月至摩伽陀國。因即 T2122_.53.0504b04: 巡省佛郷覽觀遺蹤。聖迹神化在處感徴。至 T2122_.53.0504b05: 十九年正月二十七日至王舍城。遂登耆闍 T2122_.53.0504b06: 崛山。流目縱觀。傍眺罔極。自佛滅度千有 T2122_.53.0504b07: 餘年。聖迹遺基儼然具在。一行一坐皆有塔 T2122_.53.0504b08: 記。自惟器識邊鄙。忽得躬覩靈迹。一悲一喜 T2122_.53.0504b09: 不能裁抑。因銘其山用傳不朽。欲使 T2122_.53.0504b10: 大唐皇帝與日月而長明。佛法弘宣共此山 T2122_.53.0504b11: 而同固。其辭曰 T2122_.53.0504b12: 大唐出震。膺圖龍飛。光宅率土。恩覃四夷。化
T2122_.53.0504b19: 聖之所降集。賢懿之所經過。存聖迹於危峯。
T2122_.53.0504b24: 羅補羅城。北門外有塔。佛舒手現五師子伏 T2122_.53.0504b25: 提婆醉象處。又東北塔。是舍利子聞馬勝比 T2122_.53.0504b26: 丘説法證聖處。塔北大坑傍塔。是室利毱多 T2122_.53.0504b27: 設火坑以害佛處。又東至姞栗陀羅矩吒山
T2122_.53.0504c01: 處説法華經處。南山崖有大石室。佛舊入定。 T2122_.53.0504c02: 阿難別室被魔怖之。以手通石摩頂。現有通 T2122_.53.0504c03: 穴。精舍東北大石。是佛曬衣處。衣文明徹。石 T2122_.53.0504c04: 内傍有佛迹。山城北門西有毘布羅山西南 T2122_.53.0504c05: 崖昔有五百温泉。今猶數十泉。西*卑鉢羅 T2122_.53.0504c06: 石室。佛昔*常居。後壁洞穴是阿素洛宮。山 T2122_.53.0504c07: 門外一里至迦蘭陀竹園精舍。東大塔。是阿
T2122_.53.0504c10: 迦葉波與千羅漢於此集三藏處。僧中上座 T2122_.53.0504c11: 即號爲上座部。室西北塔。是阿難受責證 T2122_.53.0504c12: 果處。山城之北可五里許。至曷羅闍姞利 T2122_.53.0504c13: 温。唐言新王舍城。南門外道左塔者。度羅
T2122_.53.0504c16: 倍隆。故因名焉。其寺都有五院同一大門。周 T2122_.53.0504c17: 閭四重。高八丈許。並用甎壘。其最下壁猶厚 T2122_.53.0504c18: 六尺。外墎三重牆亦甎壘。高五丈許。中間 T2122_.53.0504c19: 各繞極深池塹。備有華香。嚴麗可觀。自置已 T2122_.53.0504c20: 來防衞清肅。女人垢濫未曾容隱。常住僧 T2122_.53.0504c21: 衆四千餘人。外客道俗通及邪正乃出萬數。 T2122_.53.0504c22: 皆周給衣食無有窮竭。故復號施無厭也。中 T2122_.53.0504c23: 及左右聖迹重疊不可殫記。有諸論師智識 T2122_.53.0504c24: 清遠。王給封戸乃至十城。漸降量賞不減三 T2122_.53.0504c25: 城。其寺現在。受封大徳三百餘人。通經已上 T2122_.53.0504c26: 不掌僧役。重愛學問諮訪異法。故烏耆已西 T2122_.53.0504c27: 被於海内。諸出家者皆多義學。任國追師都 T2122_.53.0504c28: 無隔礙。王雖守國不敢遮障。又東行入山二 T2122_.53.0504c29: 百餘里至伊爛拏國。見佛坐迹。入石寸許。長 T2122_.53.0505a01: 五尺二寸。廣二尺一寸。有瓶迹沒石寸許。八 T2122_.53.0505a02: 出華文都似新置。有佛立迹。長尺八寸強。闊 T2122_.53.0505a03: 六寸許 T2122_.53.0505a04: 又隔七國西北行至羯羅拏國。邪正兼事。別 T2122_.53.0505a05: 有三寺不食乳酪。是調達部僧也。又西南行 T2122_.53.0505a06: 七百里至烏荼國。東境臨海有發行城。多有 T2122_.53.0505a07: 商侶停於海濱。次南大海中有僧伽羅國。謂 T2122_.53.0505a08: 執師子是也。相去約指二萬餘里。毎夜南望 T2122_.53.0505a09: 見彼國中佛牙塔上寶珠光明。騰焔暉赫現 T2122_.53.0505a10: 於天際 T2122_.53.0505a11: 又西南行具經諸國。並有異迹。可五千里 T2122_.53.0505a12: 至憍薩羅國。即南印度之正境也。崇信彌篤。 T2122_.53.0505a13: 王都西南三百餘里有黒蜂山是昔大王爲龍
T2122_.53.0505a16: 守罕有登者。龕中石像形極偉大。寺成之日 T2122_.53.0505a17: 龍猛就山以藥塗之。變成紫金。世無等者。又 T2122_.53.0505a18: 有經藏夾傳無數。古老相傳。盡初結集並現 T2122_.53.0505a19: 存在。雖外佛法屡遭誅殄。而此一山住持無 T2122_.53.0505a20: 改。近有僧來於彼夏坐。但得讀誦不許持出。 T2122_.53.0505a21: 具陳此事。但路幽阻難可尋問。又南行至案 T2122_.53.0505a22: 達羅國。屬南印度。都城西南二十餘里。孤 T2122_.53.0505a23: 山嶺上石塔。即是陳那菩薩造因明論處 T2122_.53.0505a24: 又南行千里至馱那羯磔迦國。屬南印度。都 T2122_.53.0505a25: 城東西據山間各有大寺。昔王爲佛造。山 T2122_.53.0505a26: 疏石列極華博。賢聖遊息。佛滅未有千年 T2122_.53.0505a27: 前。其處有千凡僧。安居罷日皆證無學。陵
T2122_.53.0505b01: 水三年立志祈請。待見彌勒。觀自在乃爲 T2122_.53.0505b02: 現色身。今在城南大山巖執金剛神所誦金 T2122_.53.0505b03: 剛呪三年。神授方云。此巖石内有阿素洛 T2122_.53.0505b04: 宮。如法行請石壁當開。可即入中待彌勒 T2122_.53.0505b05: 出。我當相報。又經三年。然呪芥子撃於石壁。 T2122_.53.0505b06: 豁即洞開。時百千衆觀覩驚歎。論師跨。門再 T2122_.53.0505b07: 三顧命。唯有六人從入。餘者謂是毒蛇窟也。 T2122_.53.0505b08: 當即石門還合如壁。又復南行六千餘里至 T2122_.53.0505b09: 羅矩吒國。即贍部最南際海濱境也。山出 T2122_.53.0505b10: 龍腦香及有白檀香樹。又有羯薩羅香樹。松 T2122_.53.0505b11: 身無葉香如氷雪。即龍腦香也。從此南大海
T2122_.53.0505b14: 結大伴則不可至。自此西北四千餘里。中途 T2122_.53.0505b15: 經國具諸神異。國東南隅數千里那羅稽羅 T2122_.53.0505b16: 洲。人長三尺。鳥啄唯食椰子 T2122_.53.0505b17: 又至摩。訶刺他國。其王自在未賓戒日。寺有 T2122_.53.0505b18: 百餘。僧徒五千。東境山寺羅漢所造。有大精 T2122_.53.0505b19: 舍高百餘尺。中安石像。長八丈餘。上施石蓋。 T2122_.53.0505b20: 凡有七重。虚懸空中。相去各三尺。禮謁見者 T2122_.53.0505b21: 無不歎異。傳云。羅漢願力所持。或云藥呪術 T2122_.53.0505b22: 力所持 T2122_.53.0505b23: 又越二國。西北至摩臘婆國。屬南印度。都城 T2122_.53.0505b24: 西北二十餘里。有大婆羅門邑。側大陷坑水 T2122_.53.0505b25: 流無滿。是昔大慢婆羅門謗大乘生陷入地 T2122_.53.0505b26: 處。又西北至阿吒釐國。屬南印度。此國出胡 T2122_.53.0505b27: 椒薫陸香。樹葉如棠 T2122_.53.0505b28: 又周巡西北越十餘國至波刺斯國。非印度 T2122_.53.0505b29: 所攝。此國多出金銀鋀石頗胝水精死多棄 T2122_.53.0505c01: 屍。佛鉢在王宮中。西北接拂懍國。出白狗 T2122_.53.0505c02: 子。本赤頭鴨生於穴中。案梁貢職圖云。去波 T2122_.53.0505c03: 斯北一萬里西南海島有西女國。非印度攝。 T2122_.53.0505c04: 拂*懍年別送男夫配焉。略陳聖迹。依如前 T2122_.53.0505c05: 述。具列俗紀備存大本 T2122_.53.0505c06: 頌曰 T2122_.53.0505c07: 希音遠流 乃眷東顧 欣風慕道 T2122_.53.0505c08: 仰規西度 妙盡毫端 運微輕素 T2122_.53.0505c09: 託采虚凝 殆映霄霧 迹流衆像 T2122_.53.0505c10: 理深其趣 寄興開襟 引凡聖路 T2122_.53.0505c11: 千佛同化 萬賢來曙 皇情有感 T2122_.53.0505c12: 緇素同遇◎ T2122_.53.0505c13: 法苑珠林卷第二十九 T2122_.53.0505c14: T2122_.53.0505c15: T2122_.53.0505c16: T2122_.53.0505c17: T2122_.53.0505c18: *西明寺沙門釋道世撰
T2122_.53.0505c21: 菩薩部 羅漢部 僧尼部 長者部 T2122_.53.0505c22: 天王部 鬼神部 T2122_.53.0505c23: 述意部第一 T2122_.53.0505c24: 夫法不自弘。弘之在人。人通邪正。法逐人 T2122_.53.0505c25: 訛。將欲住持三寶。必須徳行内充。律教一 T2122_.53.0505c26: 宗兼先諳究。不憚勞苦不好聲譽。令遐邇 T2122_.53.0505c27: 道俗欣心有據。界中行者慕崇進業。緇素 T2122_.53.0505c28: 相依法得久住。故四分律云。非制不制。是 T2122_.53.0505c29: 制便行。如是漸漸令法久住。若法出常情 T2122_.53.0506a01: 言無規矩。翻同鄙俗。何成匡衆。宜自私退 T2122_.53.0506a02: 省己爲人。故律云。非制而制。是制便斷。如 T2122_.53.0506a03: 是漸漸令法速滅。數見朝貴門首。多有療 T2122_.53.0506a04: 病僧尼。或有行醫針炙求貪名利。或有蒱 T2122_.53.0506a05: 博歌戲不護容儀。或有婚姻相託媒嫁男女。 T2122_.53.0506a06: 或有科斂酒肉公然聚會。或有服玩奢華馳 T2122_.53.0506a07: 騁衣馬。或有執腕抵掌類同賤俗。或有結 T2122_.53.0506a08: 搆惡友朋仗麁人。致使穢響盈路汚染俗情。 T2122_.53.0506a09: 貴勝同知聞徹天聽。於是雷同總撥枉濫清 T2122_.53.0506a10: 人。非直僧尼不依聖教。亦由白衣不識賢 T2122_.53.0506a11: 良。寔因一二凡僧毀謗無量好衆。或有勤 T2122_.53.0506a12: 求學問博知三藏。或有講導利生無闕四 T2122_.53.0506a13: 時。或有專居禪思常坐不臥。或有讀誦經 T2122_.53.0506a14: 論常勤匪懈。或有六時禮懺晝夜行道。成 T2122_.53.0506a15: 有納衣乞食儉素無爲。或有山居蘭若頭陀 T2122_.53.0506a16: 苦行。或有專營福利供養三寶。或有興建齋 T2122_.53.0506a17: 講化俗入道。或有營造經像締搆伽藍。如 T2122_.53.0506a18: 是略列疇能殫記。此之名徳常依道場專行 T2122_.53.0506a19: 福智。寸陰不遺無暇染浴。所以公貴不識。 T2122_.53.0506a20: 唯共鄙徒結友情密。染習既久以非爲是。縱 T2122_.53.0506a21: 覩聖僧將爲凡衆。唯生瞋慢何曾加敬。靜思 T2122_.53.0506a22: 此事。豈非濫歟 T2122_.53.0506a23: 治罰部第二 T2122_.53.0506a24: 自大聖西隱正教東流。佛法付囑國王令加 T2122_.53.0506a25: 護持。但王法侵移日就衰羸。治犯憲章漸 T2122_.53.0506a26: 將殆盡。若聞説者反被陵辱。以道俗濫惡 T2122_.53.0506a27: 情乖日久。設欲治罰改惡就善。恃官勢力枉 T2122_.53.0506a28: 壓清人。僧衆無力反汚淨心。其懷轉姦實難 T2122_.53.0506a29: 挫伏。致使大教息用遺風訛替。故大集經云。 T2122_.53.0506b01: 若未來諸王四姓爲護法故能捨身命。寧護 T2122_.53.0506b02: 一如法比丘。不護無量諸惡比丘。是王捨身 T2122_.53.0506b03: 生淨土中。若隨惡者。是王無量世中不復人 T2122_.53.0506b04: 身。王等不治則斷三寶奪衆生眼。雖無量 T2122_.53.0506b05: 世修施戒慧則爲滅失。又犯過比丘應須治 T2122_.53.0506b06: 者。一月兩月苦使。或不與語不與共坐。或擯 T2122_.53.0506b07: 出一國乃至四國有佛法處。治如是等惡比 T2122_.53.0506b08: 丘。諸善比丘安樂受法。故使佛法久住不滅。 T2122_.53.0506b09: 又薩婆多論云。違王制故得突吉羅罪。又勝 T2122_.53.0506b10: 鬘經云。世尊應折伏者而折伏之。應攝受者 T2122_.53.0506b11: 而攝受之。何以故。以折伏攝受故令正法得 T2122_.53.0506b12: 久住。天人充滿惡道減少。於如來所轉法輪 T2122_.53.0506b13: 而得隨轉。又涅槃經云。善男子諦聽諦聽。當 T2122_.53.0506b14: 爲汝説。如來所得長壽之業。菩薩以是業因 T2122_.53.0506b15: 縁故得壽命長。欲得長壽應當愍念一切衆 T2122_.53.0506b16: 生同於子想。生大慈大悲大喜大捨。受不殺 T2122_.53.0506b17: 戒教修善法。亦當安置一切衆生於五戒十 T2122_.53.0506b18: 善。復入地獄餓鬼畜生阿修羅等一切諸惡 T2122_.53.0506b19: 趣。拔濟是中苦惱衆生。脱未脱者。度未度 T2122_.53.0506b20: 者。未涅槃者令得涅槃。安慰一切諸恐怖者。 T2122_.53.0506b21: 以如是等業因縁故。菩薩則得壽命長遠。於 T2122_.53.0506b22: 諸智慧而得自在。隨所壽終生於天上。迦葉 T2122_.53.0506b23: 菩薩白佛言。世尊。於佛法中有破戒者。作逆 T2122_.53.0506b24: 罪者。毀正法者。云何當於如是等人同子想 T2122_.53.0506b25: 耶。佛告迦葉。善男子。譬如國王諸群臣等。有 T2122_.53.0506b26: 犯王法隨罪誅戮而不捨置。如來世尊不如 T2122_.53.0506b27: 是也。於毀法者。與驅遣羯磨呵責羯磨。捨 T2122_.53.0506b28: 置羯磨擧罪羯磨不可見羯磨滅擯羯磨未捨 T2122_.53.0506b29: 惡見羯磨。善男子。如來世尊與謗法者。作如 T2122_.53.0506c01: 是等降伏羯磨。爲欲示諸行惡之人有果報 T2122_.53.0506c02: 故。我涅槃已隨其方面。有持戒比丘威儀具 T2122_.53.0506c03: 足護持正法。見壞法者即能驅遣呵責懲 T2122_.53.0506c04: 治。當知是人得福無量不可稱計。乃至若善 T2122_.53.0506c05: 比丘見壞法者。置不呵責驅遣擧處。當知是 T2122_.53.0506c06: 人佛法中怨。若能驅遣呵責擧處。是我弟子 T2122_.53.0506c07: 眞聲聞也。又云。如來今以無上正法付囑諸 T2122_.53.0506c08: 王大臣宰相比丘比丘尼優婆塞優婆夷。是 T2122_.53.0506c09: 諸國王及四部衆。應當勸勵諸學人等。令得 T2122_.53.0506c10: 増上戒定智慧。若有不學是三品法懈怠破 T2122_.53.0506c11: 戒毀正法者。王者大臣四部之衆。應當苦治。 T2122_.53.0506c12: 又經若有比丘供身之具亦當豐足。復能護 T2122_.53.0506c13: 持所受禁戒。能師子吼廣説好法。謂修多 T2122_.53.0506c14: 羅乃至阿浮陀達磨。以如是等九部經典爲 T2122_.53.0506c15: 他廣説。利益安樂諸衆生故。唱如是言。涅 T2122_.53.0506c16: 槃經中制諸比丘不應畜養奴婢牛羊非法之 T2122_.53.0506c17: 物。若有比丘畜如是等不淨物者。應當治之。 T2122_.53.0506c18: 如來先於異部經中説。有比丘畜如是等非 T2122_.53.0506c19: 法之物。某甲國王如法治之。驅令還俗。若 T2122_.53.0506c20: 有比丘能作如是師子吼。時有破戒者。聞是 T2122_.53.0506c21: 語已咸共瞋恚害是法師。是説法者。設復命 T2122_.53.0506c22: 終。故名持戒自利利他。以是縁故我聽國主 T2122_.53.0506c23: 群臣宰相諸優婆塞等護説法人。經中廣明。 T2122_.53.0506c24: 覺徳比丘護正法時。制諸比丘不得破戒畜 T2122_.53.0506c25: 非法物。破戒徒衆聞是語已。便來害之。時有 T2122_.53.0506c26: 國王。名曰有徳。沒命護持覺徳比丘。與共 T2122_.53.0506c27: 戰鬪救得法師。從是之後常得値佛。乃至二 T2122_.53.0506c28: 人皆得成佛。自指云。爾時王者則我身是。説 T2122_.53.0506c29: 法比丘迦葉佛是。爲護法故皆得成就是金 T2122_.53.0507a01: 剛身。又云。我涅槃後濁惡之世。國土荒亂互 T2122_.53.0507a02: 相抄掠。人民飢餓。爾時多有爲飢餓故發心 T2122_.53.0507a03: 出家。如是之人名爲禿人。是禿人輩見有持 T2122_.53.0507a04: 戒威儀具足清淨比丘護持正法。驅逐今出。 T2122_.53.0507a05: 若殺若害。迦葉菩薩白佛言。世尊。是持戒人 T2122_.53.0507a06: 護正法者。云何當得游行村落城邑教化。善 T2122_.53.0507a07: 男子。是故我今聽持戒者依諸白衣持刀杖 T2122_.53.0507a08: 者以爲伴侶。若諸國王大臣長者優婆塞等。 T2122_.53.0507a09: 爲護法故雖持刀杖。我説是等名爲持戒。雖 T2122_.53.0507a10: 持刀杖不應斷命。若能如是。即得名爲第一 T2122_.53.0507a11: 持戒。又云。我於經中亦説有犯四波羅夷乃 T2122_.53.0507a12: 至微細突吉羅等。應當苦治。衆生若不護持 T2122_.53.0507a13: 禁戒。云何當得見於佛性。一切衆生雖有佛 T2122_.53.0507a14: 性。要因持戒然後乃見。因見佛性得成阿耨 T2122_.53.0507a15: 菩提。又偈云 T2122_.53.0507a16: 比丘若修集 戒定及智慧 T2122_.53.0507a17: 當知則不久 親近大涅槃 T2122_.53.0507a18: 又月燈偈云 T2122_.53.0507a19: 雖廣讀衆經 恃多聞毀禁 T2122_.53.0507a20: 多聞不能救 破戒地獄苦 T2122_.53.0507a21: 又十輪經佛説偈云 T2122_.53.0507a22: 有眞善刹利 供養於正法 T2122_.53.0507a23: 三乘得熾盛 當獲功徳海 T2122_.53.0507a24: 具足七寶等 遍滿閻浮提 T2122_.53.0507a25: 持用施諸佛 其福猶有限 T2122_.53.0507a26: 乃至四天下 造僧房供養 T2122_.53.0507a27: 彼雖得大福 不如護正法 T2122_.53.0507a28: 假使爲諸佛 滿中造塔廟 T2122_.53.0507a29: 彼雖得大福 不如護正法 T2122_.53.0507b01: 譬如五日出 能竭於大海 T2122_.53.0507b02: 若護我法者 則竭煩惱結 T2122_.53.0507b03: 譬如風災起 悉摧一切山 T2122_.53.0507b04: 若護正法者 亦滅諸煩惱 T2122_.53.0507b05: 譬如水災起 漂蕩壞大地 T2122_.53.0507b06: 若護正法者 亦消諸煩惱 T2122_.53.0507b07: 思愼部第三 T2122_.53.0507b08: 夫欲成大醫弘其三藏。先須當機。自療己患 T2122_.53.0507b09: 然後治他。法得久住。不得爲名利故空談名 T2122_.53.0507b10: 教。不修一行遂同狂醉。故大莊嚴論云。有二 T2122_.53.0507b11: 種醉。一者家色財等成就時醉。二者他稱讃 T2122_.53.0507b12: 時醉。此之二醉前一多是在家人等富貴時 T2122_.53.0507b13: 醉。開放逸門造地獄因。後一多是出家人等。 T2122_.53.0507b14: 貪學名利輕賤自身。希望他讃便生憍慢。昏 T2122_.53.0507b15: 於志趣失於聖意。盲不見道流浪三塗。故涅 T2122_.53.0507b16: 槃經云。佛告迦葉。我般涅槃七百歳後。是魔 T2122_.53.0507b17: 波旬漸當沮壞我之正法。譬如獵師身服法 T2122_.53.0507b18: 衣。魔王波旬亦復如是。作比丘像比丘尼像 T2122_.53.0507b19: 優婆塞優婆夷像。亦化作須陀洹身乃至化 T2122_.53.0507b20: 作阿羅漢身及佛色身。魔王以此有漏之形。 T2122_.53.0507b21: 作無漏形壞我正法。又經云。若有比丘。以利 T2122_.53.0507b22: 養故爲他説法。是人所有徒衆眷屬。亦効是 T2122_.53.0507b23: 師貪求利養。是人如是便自壞衆。又云。若有 T2122_.53.0507b24: 比丘雖持禁戒。爲利養故。與破戒者坐起行 T2122_.53.0507b25: 來。共相親附同其事業。是名破戒。亦名雜 T2122_.53.0507b26: 僧。又云。復有常沒非一闡提。何者是耶。如 T2122_.53.0507b27: 人爲有修施戒善。是名常沒。故經云。善男 T2122_.53.0507b28: 子。有四善事獲得惡果。何等爲四。一者爲勝 T2122_.53.0507b29: 他故讀誦經典。二者爲利養故受持淨戒。三 T2122_.53.0507c01: 者爲他眷屬故而行布施。四者爲非想非非 T2122_.53.0507c02: 想處繋念思惟。是四善事得惡果報。又云。是 T2122_.53.0507c03: 一闡提滅諸善根。非其器故。假使是人百千 T2122_.53.0507c04: 萬歳。聽受如是大涅槃經。終不能發菩提之 T2122_.53.0507c05: 心。所以者何。無善心故。又經云。善男子。我 T2122_.53.0507c06: 涅槃後無量百千歳。四道聖人悉復涅槃。正 T2122_.53.0507c07: 法滅後。於像法中當有比丘。像似持律少讀 T2122_.53.0507c08: 誦經。貪嗜飮食長養其身。身所衣服麁陋醜 T2122_.53.0507c09: 惡。形容樵瘁。無有威徳。放畜牛羊擔負薪 T2122_.53.0507c10: 草。頭鬚髮爪悉皆長利。雖服袈裟猶如獵 T2122_.53.0507c11: 師。細歩徐行如猫伺鼠。常唱是言。我得羅漢。 T2122_.53.0507c12: 多諸病苦眠臥糞穢。外現賢善内懷貪嫉。如 T2122_.53.0507c13: 受瘂法婆羅門等。實非沙門現沙門像。邪見 T2122_.53.0507c14: 熾盛誹謗正法。如是等人滅壞如來所制戒 T2122_.53.0507c15: 律正行威儀。説解脱果離不淨法。及壞甚 T2122_.53.0507c16: 深祕密之教。各自隨意反説經律。而作是 T2122_.53.0507c17: 言。如來皆聽我等食肉飮酒。自生此論言是 T2122_.53.0507c18: 佛説。互共諍訟。各自稱是沙門釋子。善男子。 T2122_.53.0507c19: 爾時復有諸沙門等。貯聚生穀受。取魚肉。手 T2122_.53.0507c20: 自作食執持油瓶。寶蓋革屣親近國王大臣 T2122_.53.0507c21: 長者。占相星宿勤修醫道。畜養奴婢金銀雜 T2122_.53.0507c22: 寶學諸伎藝。畫師泥作造書教學。種殖 T2122_.53.0507c23: 根栽蠱道呪幻。和合諸藥作唱伎樂。香華治 T2122_.53.0507c24: 身。摴蒱圍棋諸工巧等。若有比丘能離如是 T2122_.53.0507c25: 諸惡事者。當説是人眞我弟子。若反習是事。 T2122_.53.0507c26: 親近國王王子大臣及諸女人。高聲大笑。或 T2122_.53.0507c27: 復默然。於諸法中多生疑惑。多語妄説長短 T2122_.53.0507c28: 好醜或善不善。好著妙衣。如是種種不淨之 T2122_.53.0507c29: 物。於施主前躬自讃歎。出入游行不淨之處。 T2122_.53.0508a01: 所謂酤酒婬女博弈。如是之人我今不聽 T2122_.53.0508a02: 在比丘中。應當罷道還俗役使。譬如稗悉 T2122_.53.0508a03: 滅無餘。當知是等經律所制。悉是如來之所 T2122_.53.0508a04: 説也。若有隨順魔所説者。是魔眷屬。若有 T2122_.53.0508a05: 隨順佛所説者。即是菩薩。乃至經云。破戒比 T2122_.53.0508a06: 丘當於百千億萬劫數。割截身肉以贈施主。 T2122_.53.0508a07: 若生畜生身常負重。所以者何。如析一髮爲 T2122_.53.0508a08: 千億分。破戒比丘尚不能消一分供養。況能 T2122_.53.0508a09: 消他衣服飮食臥具醫藥。又云。樂視婦女不 T2122_.53.0508a10: 附男子。乃至憎持戒者親附破戒。常讃布施 T2122_.53.0508a11: 不讃持戒忍辱精進禪定智慧。不讃寂滅遠 T2122_.53.0508a12: 離獨處。常好譏論持戒者過。亦不稱讃行頭 T2122_.53.0508a13: 陀者。或指其事惡口横加。又經云。善男子。如 T2122_.53.0508a14: 來正法將欲滅盡。爾時多有惡行比丘。不知 T2122_.53.0508a15: 如來微密之藏。嬾惰懈怠不能讀誦。宣揚分 T2122_.53.0508a16: 別如來正法。譬如癡賊棄捨眞寶擔負草。 T2122_.53.0508a17: 不解如來微密藏故。於是經中懈怠不勤。哀 T2122_.53.0508a18: 哉大嶮。當來之世甚可怖畏。苦哉衆生。不勤 T2122_.53.0508a19: 聽受是大乘典。大涅槃經唯諸菩薩摩訶薩 T2122_.53.0508a20: 等。能於是經。取眞實義不著文字。隨順不逆 T2122_.53.0508a21: 爲衆生説。復次善男子。如牧牛女人爲欲賣 T2122_.53.0508a22: 乳。貪利多故加二分水。轉賣與餘牧牛女人。 T2122_.53.0508a23: 彼女人得已復加二分。轉賣與近城女人。得 T2122_.53.0508a24: 已復加二分。復轉賣與城中女人。彼女得已 T2122_.53.0508a25: 復加二分。詣市賣之。時有一人爲子納婦。 T2122_.53.0508a26: 當須好乳以贍賓客。至市欲買。時賣乳者 T2122_.53.0508a27: 多索價數。是人答言。汝乳多水不直爾許。正 T2122_.53.0508a28: 値我今贍待賓客。是故當取。取已還家煮 T2122_.53.0508a29: 用作糜。都無乳味。雖復無味於苦味中千倍 T2122_.53.0508b01: 爲勝。何以故乳之爲味。諸味中最。善男子。我 T2122_.53.0508b02: 涅槃後正法未滅餘八十年。爾時是經於閻 T2122_.53.0508b03: 浮提當廣流布。是時多有諸惡比丘。抄掠是 T2122_.53.0508b04: 經分作多分。能滅正法色香美味。是諸惡人 T2122_.53.0508b05: 雖復讀誦如是經典滅除如來深密要義。安 T2122_.53.0508b06: 置世間莊嚴。文飾無義之語。抄前著後。抄 T2122_.53.0508b07: 後著前。前後著中。中著前後。當知如是諸惡 T2122_.53.0508b08: 比丘是魔伴侶。受畜一切不淨之物。而言如 T2122_.53.0508b09: 來悉聽我畜。如牧牛女多加水乳。諸惡比丘 T2122_.53.0508b10: 亦復如是。唯以世語錯定是經。令多衆生不 T2122_.53.0508b11: 得正説正寫正取尊重讃歎供養恭敬。是惡 T2122_.53.0508b12: 比丘爲利養故。不能廣宣流布是經。所可分 T2122_.53.0508b13: 流少不足言。如彼牧牛貧窮女人。展轉淡 T2122_.53.0508b14: 薄無有氣味。雖無氣味猶勝餘味。足一千 T2122_.53.0508b15: 倍縁彼乳味。於諸苦味爲千倍勝。何以故。 T2122_.53.0508b16: 是大乘典大涅槃經。於聲聞經最爲上首。喩 T2122_.53.0508b17: 如牛乳味中最勝。以是義故。名大涅槃◎ T2122_.53.0508b18: ◎説聽部第四 T2122_.53.0508b19: 如涅槃經云。復次善男子。若我弟子受持讀 T2122_.53.0508b20: 誦書寫演説是涅槃經。莫非時説。莫非固 T2122_.53.0508b21: 説。莫不請説。莫輕心説。莫處處説。莫自歎 T2122_.53.0508b22: 説。莫輕他説。莫滅佛法時説。莫熾然世説。 T2122_.53.0508b23: 善男子。若我弟子受持是經非時而説。乃至 T2122_.53.0508b24: 熾然世説者。人當輕呵而作是言。若佛祕藏 T2122_.53.0508b25: 大涅槃經有威力者。云何令汝非時而説乃 T2122_.53.0508b26: 至熾然*世而説。若持經者作如是説。當知是 T2122_.53.0508b27: 經爲無威力。若無威力雖復受持爲無利益。 T2122_.53.0508b28: 縁是輕毀涅槃經故。令無量衆生墮於地獄。 T2122_.53.0508b29: 則是衆生惡知識也。非我弟子。是魔眷屬。若 T2122_.53.0508c01: 爲利養五欲名聞而説經者。事同博易速滅 T2122_.53.0508c02: 正法。又涅槃經云。云何栴檀貿易凡木。如 T2122_.53.0508c03: 我弟子。爲供養故。向諸白衣演説經法。白衣 T2122_.53.0508c04: 情逸不喜聽聞。白衣處高比丘在下。兼以種 T2122_.53.0508c05: 種餚饍飮食而供給之。猶不肯聽。是名栴檀 T2122_.53.0508c06: 貿易凡木。云何以金貿易鋀石。鋀石譬色聲 T2122_.53.0508c07: 香味觸。金譬於戒。我諸弟子。以色因縁破 T2122_.53.0508c08: 所受戒。是名以金貿易鋀石。云何以銀貿易 T2122_.53.0508c09: 白鑞。銀譬十善。鑞譬十惡。我諸弟子。放捨 T2122_.53.0508c10: 十善行十惡法。是名以銀貿易白鑞。云何以 T2122_.53.0508c11: 絹貿易氀褐。氀褐以譬無慚無愧。絹譬慚愧。 T2122_.53.0508c12: 我諸弟子。放捨慚愧習無慚愧是名以絹貿 T2122_.53.0508c13: 易氀褐。云何甘露貿易毒藥。毒藥以譬種種 T2122_.53.0508c14: 供養。甘露以譬諸無漏法。我諸弟子。爲利養 T2122_.53.0508c15: 故向諸白衣。苦自譽讃言得無漏。是名甘 T2122_.53.0508c16: 露貿易毒藥 T2122_.53.0508c17: 又法華經云。菩薩摩訶薩不親近國王王子 T2122_.53.0508c18: 大臣官長。不親近諸外道梵志尼揵子等。及 T2122_.53.0508c19: 造世俗文筆讃詠外書。乃至畋獵漁捕諸 T2122_.53.0508c20: 惡律儀。不親近求聲聞人。又不應於女人身 T2122_.53.0508c21: 取能生欲想相而爲説法。亦不樂見。若入他 T2122_.53.0508c22: 家不與小女處女寡女等共語。亦復不近五 T2122_.53.0508c23: 種不男之人以爲親友。不獨入他家。若有因 T2122_.53.0508c24: 縁須獨入時。但一心念佛。若爲女人説法。不 T2122_.53.0508c25: 露齒笑。不現胸臆。乃至爲法猶不親厚。況復 T2122_.53.0508c26: 餘事。不樂畜年少弟子沙彌小兒亦不樂與 T2122_.53.0508c27: 同師。常好坐禪於空閑處修攝其心。又佛藏 T2122_.53.0508c28: 經云。不淨説法有五種。一者自言盡知佛法。 T2122_.53.0508c29: 二者説佛經時出諸經中相違過失。三者於 T2122_.53.0509a01: 諸法中心疑不信。四者自以所知非他經法。 T2122_.53.0509a02: 五者爲利養故爲人説法。如是説者。我説此 T2122_.53.0509a03: 人當墮地獄不至涅槃。又云。我久勤苦求是 T2122_.53.0509a04: 法寶。而此惡人捨置不説。但以經相違語義。 T2122_.53.0509a05: 互相是非不順正法。於聖法中畜心自大。隨 T2122_.53.0509a06: 意而説爲求利養。若比丘説法雜外道義者。 T2122_.53.0509a07: 有善比丘應從坐去。若不爾者非善比丘。亦 T2122_.53.0509a08: 復不名隨佛教者。如是説者。我説此人名爲 T2122_.53.0509a09: 外道尼乾弟子。非佛弟子。謂是地獄畜生餓 T2122_.53.0509a10: 鬼。何以故。身未證法而在高座。身自不知而 T2122_.53.0509a11: 教人者。法墮地獄。又當來比丘好讀外經。當 T2122_.53.0509a12: 説法時莊校文辭令衆歡樂。惡魔爾時助惑 T2122_.53.0509a13: 衆人障礙善法。若有貪著音聲語言巧飾文 T2122_.53.0509a14: 辭。若有人好外道經者。魔皆迷惑令心安隱。 T2122_.53.0509a15: 又如群盲人捨所得物欲詣大施而墮深坑。 T2122_.53.0509a16: 我諸弟子亦復如是。捨麁衣食而逐大施求 T2122_.53.0509a17: 好供養。以世利故失大智慧。而墮深坑阿鼻 T2122_.53.0509a18: 地獄。又云。不淨説法得罪極多。亦爲衆生作 T2122_.53.0509a19: 惡知識。亦謗過去未來今佛。若人悉奪三千 T2122_.53.0509a20: 大千世界衆生命比不淨説法罪多於此。何 T2122_.53.0509a21: 以故。是人皆破諸佛阿耨多羅三藐三菩提 T2122_.53.0509a22: 爲助魔事。亦使衆生於百千世受諸衰惱。但 T2122_.53.0509a23: 能作縛不能令解。當知是人於諸衆生爲惡 T2122_.53.0509a24: 知識。爲是妄語。於大衆中謗毀諸佛。以是因 T2122_.53.0509a25: 縁墮大地獄。教多衆生以邪見事。是故名爲 T2122_.53.0509a26: 惡邪見者。又云。舍利弗。爾時破戒比丘。乃 T2122_.53.0509a27: 至爲得一杯酒故。與諸白衣演説佛法。於意 T2122_.53.0509a28: 云何。多貪恚癡多樂讀經。貪著利養行不 T2122_.53.0509a29: 清淨。舍利弗。若有比丘。耆年有徳。比丘中 T2122_.53.0509b01: 龍。有深智慧。是人能信無所有自相空法無 T2122_.53.0509b02: 我無人法。何以故。是人不樂衆鬧雜語不樂 T2122_.53.0509b03: 睡眠多事。不爲白衣營執事務。不爲使命持 T2122_.53.0509b04: 送文書。不行醫行。不讀醫方。不爲販賣。不 T2122_.53.0509b05: 樂論説世間語言。但樂欲説出世間法。舍利 T2122_.53.0509b06: 弗。我今明了告汝求自利己善比丘等當爾 T2122_.53.0509b07: 之時。不應入衆乃至一宿。唯除阿羅漢煩惱 T2122_.53.0509b08: 已斷。及病比丘於中有縁。何以故。舍利弗。 T2122_.53.0509b09: 當爾時人貪欲瞋恚愚癡毒盛。不活悑畏常 T2122_.53.0509b10: 所逼切。求利善人常應自處小林空靜。乃至 T2122_.53.0509b11: 畢命如野獸死。又云我此眞法不久住。世何 T2122_.53.0509b12: 以故。衆生福徳善根已盡。濁世在近 T2122_.53.0509b13: 又大集月藏經云。若有衆生。唯依讀誦欲求 T2122_.53.0509b14: 阿耨多羅三藐三菩提者。是人多喜著於世 T2122_.53.0509b15: 俗。以世俗故。尚不能調伏己心煩惱。何能 T2122_.53.0509b16: 調伏他人煩惱。善男子。樂著讀誦求菩提者。 T2122_.53.0509b17: 便有嫉妬求於名利。高心自恃輕慢毀他。尚 T2122_.53.0509b18: 不能得欲界善根。何況能得色無色界一切 T2122_.53.0509b19: 善根 T2122_.53.0509b20: 又摩訶衍大寶嚴經云。譬如醫師持藥游行。 T2122_.53.0509b21: 而自身病不能療治。多聞之人有煩惱病亦 T2122_.53.0509b22: 復如是。雖有多聞不制煩惱不能自利徒無 T2122_.53.0509b23: 所用。譬如死人著金瓔珞多聞破戒被服法 T2122_.53.0509b24: 衣受。他供養亦復如是 T2122_.53.0509b25: 又方廣十輪經云。若有衆生。起於麁弊愚癡 T2122_.53.0509b26: 惡口。自謂爲智。乃至不離邪見。爲求他利而 T2122_.53.0509b27: 生嫉妬。貪著名稱自擧輕他不能守護身口 T2122_.53.0509b28: 意等。心常念惡常作是語。而自稱説是大乘 T2122_.53.0509b29: 人。亦教他讀誦。但自讃已非毀於他。以是 T2122_.53.0509c01: 義故。讃歎大乘自不調伏。於大乘道而欲教 T2122_.53.0509c02: 他修行大乘。乃至云得人身難。亦失聲聞 T2122_.53.0509c03: 辟支佛乘常趣惡道。不欲親近諸有智者。而 T2122_.53.0509c04: 唱是言。作師子吼。我是大乘善男子。譬如有 T2122_.53.0509c05: 驢著師子皮自以爲師子。有人遠見亦謂師 T2122_.53.0509c06: 子。驢未鳴時無能分別。既出聲已。遠近皆 T2122_.53.0509c07: 知非實師子。諸人見者。皆悉唾言。此弊惡驢 T2122_.53.0509c08: 非師子耶。乃至毀犯禁戒作惡行者。於一切 T2122_.53.0509c09: 處不成法器。若自説言。我是大乘。能破一切 T2122_.53.0509c10: 衆生煩惱塵勞大陣。亦爲衆生住八正道。入 T2122_.53.0509c11: 無畏城。則無是處 T2122_.53.0509c12: 又佛藏經云。過去世時有五比丘。一名普 T2122_.53.0509c13: 事。二名苦岸。三名薩和多。四名將去。五名跋 T2122_.53.0509c14: 難陀。是五比丘爲大衆師。其普事者知佛所 T2122_.53.0509c15: 説。眞實空義無所得法。餘四比丘皆墮邪道。 T2122_.53.0509c16: 多説有人。普事比丘爲四部所輕。無有勢 T2122_.53.0509c17: 力。多人惡賤。四惡比丘。多教人衆以邪見 T2122_.53.0509c18: 道。於佛法中不相恭敬。相違逆故。以滅佛 T2122_.53.0509c19: 法。乃至云。是諸惡人滅佛正法。亦與多人大 T2122_.53.0509c20: 衰惱事。又是惡人命終之後。墮阿鼻地獄。仰 T2122_.53.0509c21: 臥九百萬億歳。伏臥九百萬億歳。左右臥亦 T2122_.53.0509c22: 然。於熱鐵上燒然焦爛。是中退死更生炙地 T2122_.53.0509c23: 獄。大炙地獄。活地獄。黒繩地獄。皆如上歳數 T2122_.53.0509c24: 受諸苦惱。於黒繩地獄死還生阿鼻大地獄 T2122_.53.0509c25: 中。乃至云。親近是人。及善知識并諸檀越。凡 T2122_.53.0509c26: 有六百四萬億人。與此四師倶生倶死。在大 T2122_.53.0509c27: 地獄受諸燒煮。乃至云。如是展轉一劫受 T2122_.53.0509c28: 苦。大劫將燒故在地獄。又説大劫。若燒是四 T2122_.53.0509c29: 惡人。及六百四萬億人。從此阿鼻大地獄中 T2122_.53.0510a01: 轉生他方。在大地獄。何以故。舍利弗。重罪具 T2122_.53.0510a02: 足其報不少。在於他方無數百千萬億那由 T2122_.53.0510a03: 他歳受大苦惱。世界還生。是四罪人及六百 T2122_.53.0510a04: 四萬億人。并及餘人罪未畢者。於彼命終還 T2122_.53.0510a05: 生此間大地獄中。又云。久久雖免地獄苦惱 T2122_.53.0510a06: 得生人中。於五百世從生而盲。然後得値一 T2122_.53.0510a07: 切相佛。乃至云。於彼佛法出家。十萬億歳勤 T2122_.53.0510a08: 行精進如救頭然不得順忍。況得道果。又涅 T2122_.53.0510a09: 槃經云。善星比丘誦得十二部經。智度論云。 T2122_.53.0510a10: 提婆達多出家學道誦得六萬法聚。述曰。此 T2122_.53.0510a11: 之二人。皆不修方便道中眞佛性。觀四念處 T2122_.53.0510a12: 等行法。觀察五陰無常苦空非我我所。貪著 T2122_.53.0510a13: 我見人見衆生見已。起大逆罪誹謗如來。由 T2122_.53.0510a14: 斯義故。此之二人生身陷入阿鼻地獄中受 T2122_.53.0510a15: 無窮苦。如是流例述難可盡 T2122_.53.0510a16: 菩薩部第五 T2122_.53.0510a17: 如迦葉經云。爾時佛告摩訶迦葉。如來不久 T2122_.53.0510a18: 當般涅槃。迦葉白佛言。世尊。唯願世尊。住世 T2122_.53.0510a19: 一劫。若減一劫。守護正法。佛告迦葉。彼愚癡 T2122_.53.0510a20: 人假使千佛出世種種神通説法教化。彼愚 T2122_.53.0510a21: 癡人於彼惡欲不可令息。迦葉。當來末世後 T2122_.53.0510a22: 五百歳有諸衆生。具足善根其心清淨。能報 T2122_.53.0510a23: 佛恩守護我法。迦葉白佛言。世尊。我修少 T2122_.53.0510a24: 行智慧微淺。如持重擔我不能堪。唯有菩薩。 T2122_.53.0510a25: 堪能荷負如斯重擔。譬如有人年耆極老年 T2122_.53.0510a26: 百二十。身嬰重病不能起止。時有一人巨 T2122_.53.0510a27: 富饒財。齎持珍寶至病人所。而語之言。我 T2122_.53.0510a28: 有縁事當至他方。以寶相寄。爲我守護。待我 T2122_.53.0510a29: 還時汝當歸我。彼老病人無有子息。唯獨 T2122_.53.0510b01: 一身。彼人去已未久之間困篤命終。所寄 T2122_.53.0510b02: 財物悉皆散失。彼人行還求索無所。世尊。聲 T2122_.53.0510b03: 聞之人亦復如是。智慧微淺修行甚少。又無 T2122_.53.0510b04: 伴侶。不能久住在於世間。若付正法不久散 T2122_.53.0510b05: 滅。佛讃迦葉。我已了知而故付汝。令彼癡人 T2122_.53.0510b06: 得聞此已生於悔心。爾時迦葉白佛言。世尊。 T2122_.53.0510b07: 我今更説第二譬喩。譬如有人身力盛壯無 T2122_.53.0510b08: 諸患苦。壽命無量百千萬歳。生大種姓具足 T2122_.53.0510b09: 財寶。善持淨戒。有大慈悲内懷歡喜。利益 T2122_.53.0510b10: 多人令得安樂。時有一人齎持寶物。來至 T2122_.53.0510b11: 其所而語之言。我有縁事當至他方。以寶相 T2122_.53.0510b12: 寄當好守護。若十年還。若二十年還。待我 T2122_.53.0510b13: 來時當見相還。其人得寶藏積守護。彼人行 T2122_.53.0510b14: 還即便歸之。世尊。菩薩摩訶薩亦復如是。若 T2122_.53.0510b15: 以法寶付諸菩薩。無量千億那由他劫終無 T2122_.53.0510b16: 失壞。利益無量無邊衆生不斷三寶。世尊。如 T2122_.53.0510b17: 是之事我不能持。唯有菩薩乃能堪受。世尊。 T2122_.53.0510b18: 此彌勒菩薩摩訶薩倶在此會。如來付之。於 T2122_.53.0510b19: 當來世後五百歳法欲滅時。如來所集之法。 T2122_.53.0510b20: 悉能守護流演廣説。何以故。此彌勒菩薩於 T2122_.53.0510b21: 當來世證得阿耨菩提。譬如國王第一太子。 T2122_.53.0510b22: 當爲王事如法治世。彌勒菩薩亦復如是。治 T2122_.53.0510b23: 法王位守護正法。爾時佛讃迦葉。如汝所説。 T2122_.53.0510b24: 即申右手摩彌勒頂。作如是言。彌勒我付囑 T2122_.53.0510b25: 汝。當來末世後五百歳正法滅時。汝當守護 T2122_.53.0510b26: 三寶莫令斷絶。爾時如來摩彌勒頂時。於此 T2122_.53.0510b27: 三千大千世界六種震動。光明遍滿大千世 T2122_.53.0510b28: 界。爾時地天及虚空天。至阿迦膩吒天。悉 T2122_.53.0510b29: 皆合掌白彌勒菩薩摩訶薩言。如來以法付 T2122_.53.0510c01: 囑聖者。唯願聖者。爲利一切諸天人故受此 T2122_.53.0510c02: 正法。爾時彌勒菩薩從座而起。遍袒右肩右 T2122_.53.0510c03: 膝著。地合掌恭敬白佛言。世尊。我爲利益一 T2122_.53.0510c04: 切衆生。尚受無量億劫之苦。況復如來付我 T2122_.53.0510c05: 正法。而當不受。世尊。我爾時受持於當來世 T2122_.53.0510c06: 演説如來無量阿僧祇劫所集阿耨菩提法。 T2122_.53.0510c07: 彌勒菩薩説此語時。三千世界六種震動 T2122_.53.0510c08: 又大集經云。爾時世尊告上首彌勒及賢劫 T2122_.53.0510c09: 中一切菩薩摩訶薩言。諸善男子。我昔行菩 T2122_.53.0510c10: 薩道時。曾於過去諸佛如來作是供養。以此 T2122_.53.0510c11: 善根與我作於三菩提因。我今憐愍諸衆生 T2122_.53.0510c12: 故。以此報果分作三分。留一分自受。第二 T2122_.53.0510c13: 分者。於我滅後與禪解脱三昧堅固相應聲 T2122_.53.0510c14: 聞。令無所乏。第三分者。與彼破戒讀誦經典 T2122_.53.0510c15: 相應聲聞正法像法頭著袈裟者。令無所 T2122_.53.0510c16: 乏。彌勒。我今復以三業相應諸聲聞衆比丘 T2122_.53.0510c17: 比丘尼優婆塞優婆夷寄付汝手。勿令乏少 T2122_.53.0510c18: 孤獨而終。及以正法像法毀破禁戒著袈裟 T2122_.53.0510c19: 者。寄付汝手。勿令彼等於諸資具乏少而終。 T2122_.53.0510c20: 亦勿令有旃陀羅王共相惱害身心受苦。我 T2122_.53.0510c21: 今復以彼諸施主寄付汝手。我今所有器以 T2122_.53.0510c22: 非器爲我出家。而供養者。汝等亦當護持養 T2122_.53.0510c23: 育。彌勒。若於現在及未來世。讀誦受持此法 T2122_.53.0510c24: 門者。彼等當得十種清淨功徳。何等爲十。始 T2122_.53.0510c25: 從身清淨故離殺生乃至離邪見。是爲十種 T2122_.53.0510c26: 功徳。從是已後百千萬生。常得如是十種 T2122_.53.0510c27: 清淨功徳。若有至心聽此法門者。是人住如 T2122_.53.0510c28: 實際得於八種清淨功徳。何等爲八。一長壽。 T2122_.53.0510c29: 二端正。三富貴四名稱。五常爲諸天守護。六 T2122_.53.0511a01: 所須常無所乏。七盡諸業障。八命欲終時有 T2122_.53.0511a02: 十方佛及諸大衆。放大光明照其眼目。令其 T2122_.53.0511a03: 人見得生善處。於百千萬生常得如是八種 T2122_.53.0511a04: 功徳。我今更復略説。是人當得十三種清淨 T2122_.53.0511a05: 功徳。何謂十三。一生死流轉終不更起顛 T2122_.53.0511a06: 倒惡見。二不生正濁無佛國土。三常得見佛。 T2122_.53.0511a07: 四常聞正法。五常得供養衆僧。六値善知識。 T2122_.53.0511a08: 七常與六波羅蜜相應。八不墮小乘。九常以 T2122_.53.0511a09: 大慈大悲大方便力成熟衆生。十常發勝願。 T2122_.53.0511a10: 十一乃至菩提而常不離如上等法。十二速 T2122_.53.0511a11: 能滿足六波羅蜜。十三於阿耨多羅三藐三 T2122_.53.0511a12: 菩提而成正覺。若有受持書寫讀誦爲他解 T2122_.53.0511a13: 説如説修行此月藏法門者。所得功徳如前 T2122_.53.0511a14: 所説 T2122_.53.0511a15: 又大集經云。爾時無勝意童子白佛言。世尊。 T2122_.53.0511a16: 他方佛土所有人民。常作是言。娑婆世界雜 T2122_.53.0511a17: 穢。然我今者常見清淨。佛言。如是如是。如汝 T2122_.53.0511a18: 所説。又此世界諸菩薩等。或作種種天人畜 T2122_.53.0511a19: 生之像游閻浮提。教化如是種類衆生。若爲 T2122_.53.0511a20: 人天調伏衆生。是不爲難。若爲畜生調伏衆 T2122_.53.0511a21: 生。是乃爲難 T2122_.53.0511a22: 閻浮提外東方海中有瑠璃山。名之爲湖。具 T2122_.53.0511a23: 種種寶。其山有窟名種種色。是昔菩薩所住 T2122_.53.0511a24: 之處。有一毒蛇。在中而住。修聲聞慈。復有 T2122_.53.0511a25: 一窟。名曰無死。亦是菩薩。昔所住處。中有一 T2122_.53.0511a26: 馬修聲聞慈。復有一窟。名曰善住處。亦是 T2122_.53.0511a27: 菩薩昔所住處。中有一羊修聲聞慈。其山樹 T2122_.53.0511a28: 神。名曰無勝。有羅刹女。名曰善行。各有五百 T2122_.53.0511a29: 眷屬圍繞。是二女人常共供養如是三獸 T2122_.53.0511b01: 閻浮提外南方海中有頗梨山。其山有窟。名 T2122_.53.0511b02: 曰上色。亦是菩薩昔所住處。有一獼猴修聲 T2122_.53.0511b03: 聞慈。復有一窟名誓願。亦是菩薩昔所住 T2122_.53.0511b04: 處。中有一雞修聲聞慈。復有一窟名曰法 T2122_.53.0511b05: 林。亦是菩薩昔所住處。中有一犬修聲聞 T2122_.53.0511b06: 慈。中有火神有羅刹女。名曰眼見。各有五百 T2122_.53.0511b07: 眷屬圍繞。是二女人常供養是三鳥獸 T2122_.53.0511b08: 閻浮提外西方海中有一銀山。名曰菩提月。 T2122_.53.0511b09: 中有一窟。名曰金剛。亦是菩薩昔所住處。中 T2122_.53.0511b10: 有一猪修聲聞慈。復有一窟。名香功徳。亦是 T2122_.53.0511b11: 菩薩昔所住處。中有一鼠修聲聞慈。復有一 T2122_.53.0511b12: 窟名高功徳。亦是菩薩本所住處。中有一牛 T2122_.53.0511b13: 修聲聞慈。山有風神。名曰動風。有羅刹女。 T2122_.53.0511b14: 名曰天護。各有五百眷屬圍繞。是二女人常 T2122_.53.0511b15: 供養如是三獸 T2122_.53.0511b16: 閻浮提外北方海中有一金山。名曰功徳。相 T2122_.53.0511b17: 中有一窟。名爲明星。亦是菩薩昔所住處。有
T2122_.53.0511b20: 有一窟。名曰喜樂。亦是菩薩昔所住處。中有 T2122_.53.0511b21: 一龍修聲聞慈。山有水神。名曰水天。有羅刹 T2122_.53.0511b22: 女。名修慚愧各有五百眷屬圍遶。是二女人 T2122_.53.0511b23: 常共供養如是三獸。是十二獸晝夜常行閻 T2122_.53.0511b24: 浮提内。人天恭敬功徳成就。已於諸佛所發 T2122_.53.0511b25: 深重願。一日一夜常令一獸游行教化。餘十 T2122_.53.0511b26: 一獸安住修慈。周而復始。七月一日鼠初游 T2122_.53.0511b27: 行。以聲聞乘教化一切鼠身。令離惡業勸修 T2122_.53.0511b28: 善事。如是次第至十二日。鼠復還行。如是乃 T2122_.53.0511b29: 至盡十二月。至十二歳亦復如是。常爲調伏 T2122_.53.0511c01: 諸衆生故。此土多有功徳。乃至畜獸。亦能 T2122_.53.0511c02: 教化演説無上菩提之道。是故他方諸菩薩
T2122_.53.0511c07: 依付法藏傳。佛以正法。付大迦葉。令其護持 T2122_.53.0511c08: 不使天魔龍鬼邪見王臣所有輕毀。既受屬 T2122_.53.0511c09: 已結集三藏流布人天。迦葉又以法*屬累阿 T2122_.53.0511c10: 難。如是展轉乃至師子。合二十五人。並閻浮 T2122_.53.0511c11: 洲中六通聖者。大迦葉今在靈鷲山西峯巖 T2122_.53.0511c12: 中。坐入滅盡定。經五十六億七千萬歳。慈氏 T2122_.53.0511c13: 佛降傳釋迦佛所付大衣。廣現神變然後涅 T2122_.53.0511c14: 槃 T2122_.53.0511c15: 又于闐國南二千里沮渠國有三無學羅漢。 T2122_.53.0511c16: 在山入定。無數年來卓然如生。至十五日。外 T2122_.53.0511c17: 僧入山爲*鬚髮。又案諸經律。佛令大阿羅 T2122_.53.0511c18: 漢賓頭盧。不得滅度。令傳佛法。毎三天下 T2122_.53.0511c19: 福利群生令出生死。又入大乘論。賓頭盧羅 T2122_.53.0511c20: 睺羅等十六無學羅漢。及九十九億羅漢。皆 T2122_.53.0511c21: 於佛前受籌住法 T2122_.53.0511c22: 又依新翻大阿羅漢難提蜜多羅所説法住記 T2122_.53.0511c23: 云。薄伽梵般涅槃後。八百年中執師子國勝
T2122_.53.0511c26: 應可速問。承告洟噎良久乃問。我等未知。 T2122_.53.0511c27: 世尊釋迦牟尼與上正法當住幾時。時尊者 T2122_.53.0511c28: 告曰。汝等諦聽。如來先已説法住經。今當爲 T2122_.53.0511c29: 汝粗更宣説。佛薄伽梵般涅槃時。以無上法 T2122_.53.0512a01: 付囑十六大阿羅漢并諸眷屬。令其護持使 T2122_.53.0512a02: 不滅沒及勅其身與諸施主作眞福田。令彼 T2122_.53.0512a03: 施者得大果報。時諸大衆聞是語已少解憂 T2122_.53.0512a04: 悲。復重請言。所説十六大阿羅漢。我輩不知 T2122_.53.0512a05: 其名何等。慶友答言。第一尊者名賓度羅跋 T2122_.53.0512a06: 羅惰闍。與自眷屬千阿羅漢。多分住在西 T2122_.53.0512a07: 瞿陀尼洲。第二尊者名迦諾迦伐蹉。與自眷 T2122_.53.0512a08: 屬五百阿羅漢。多分住在北方迦濕彌羅國。 T2122_.53.0512a09: 第三尊者名迦諾跋釐惰闍。與自眷屬六百 T2122_.53.0512a10: 阿羅漢。多分住在東勝身洲。第四尊者名蘇 T2122_.53.0512a11: 頻陀。與自眷屬七百阿羅漢。多分住在北倶 T2122_.53.0512a12: 盧洲。第五尊者名諾詎羅。與自眷屬八百阿 T2122_.53.0512a13: 羅漢。多分住在南贍部洲。第六尊者名 T2122_.53.0512a14: 陀羅。與自眷屬九百阿羅漢。多分住在耽沒 T2122_.53.0512a15: 羅洲。第七尊者迦理迦。與自眷屬千阿羅漢。 T2122_.53.0512a16: 多分住在僧伽荼洲。第八尊者名伐闍羅 T2122_.53.0512a17: 弗多羅。與自眷屬千一百阿羅漢。多分住在 T2122_.53.0512a18: 鉢刺拏洲。第九尊者名戌博迦。與自眷屬九 T2122_.53.0512a19: 百阿羅漢。多分住在香醉山中。第十尊者名 T2122_.53.0512a20: 半託迦。與自眷屬千三百阿羅漢。多分住在 T2122_.53.0512a21: 三十三天。第十一尊者名羅怙羅。與自眷屬 T2122_.53.0512a22: 千一百阿羅漢。多分住在畢利颺瞿洲。第十 T2122_.53.0512a23: 二尊者名那伽犀那。與自眷屬千二百阿羅 T2122_.53.0512a24: 漢。多分住在半度波山。第十三尊者名目 T2122_.53.0512a25: 掲陀。與自眷屬千三百阿羅漢。多分住在廣 T2122_.53.0512a26: 脇山中。第十四尊者名伐那婆斯。與自眷屬 T2122_.53.0512a27: 千四百阿羅漢。多分住在可住山中。第十五 T2122_.53.0512a28: 尊者名阿氏多。與自眷屬千五百阿羅漢。多 T2122_.53.0512a29: 分住在鷲峯山中。第十六尊者名注*荼半託 T2122_.53.0512b01: 迦。與自眷屬千六百阿羅漢。多分住在持軸 T2122_.53.0512b02: 山中。如是十六大阿羅漢。一切皆具三明六 T2122_.53.0512b03: 通八解脱等無量功徳。離三界染。誦持三藏 T2122_.53.0512b04: 博通外典。承佛勅故以神通力延自壽量。乃 T2122_.53.0512b05: 至世尊正法應住常隨護持。及與施主作眞 T2122_.53.0512b06: 福田。令彼施者得大果報。若此世界一切國 T2122_.53.0512b07: 王輔相大臣長者居士。若男若女發殷重心。 T2122_.53.0512b08: 爲四方僧設大施會。或設五年無遮施會。或 T2122_.53.0512b09: 慶寺慶像慶經幡等施設大會。或延請僧至 T2122_.53.0512b10: 所住處設大福會。或詣寺中經行處等。安布 T2122_.53.0512b11: 上妙諸座臥具衣藥飮食奉施僧衆。時此十 T2122_.53.0512b12: 六大阿羅漢及諸眷屬。隨其所應分散往赴。 T2122_.53.0512b13: 現種種形蔽隱聖儀。同常凡衆密受供具。令 T2122_.53.0512b14: 諸施主得勝果報。如是十六大阿羅漢。護持 T2122_.53.0512b15: 正法饒益有情。至此南贍部洲人壽極長。至 T2122_.53.0512b16: 於十歳刀兵劫起互相誅戮。佛法爾時當暫 T2122_.53.0512b17: 滅沒。刀兵劫後人壽漸増至百歳位。此洲人 T2122_.53.0512b18: 等厭前刀兵殘害苦惱。復樂修善。時此十六 T2122_.53.0512b19: 大阿羅漢與諸眷屬。復來人中。稱揚顯説無 T2122_.53.0512b20: 上正法。度無量衆令其出家。爲諸有情作饒 T2122_.53.0512b21: 益事。如是乃至此洲人壽六萬歳時。無上 T2122_.53.0512b22: 正法流行世間熾然無息。後至人壽七萬歳 T2122_.53.0512b23: 時。無上正法方未滅沒。時此十六大阿羅漢 T2122_.53.0512b24: 與諸眷屬。於此洲地倶來集會。以神通力用 T2122_.53.0512b25: 諸七寶造窣堵波。嚴麗高廣。釋迦牟尼如來 T2122_.53.0512b26: 應正等覺所有遺身馱都皆集其内。爾時十 T2122_.53.0512b27: 六大阿羅漢與諸眷屬遶窣堵波。以諸香華 T2122_.53.0512b28: 持用供養恭敬讃歎。遶百千匝瞻仰禮已。倶 T2122_.53.0512b29: 昇虚空向窣堵波。作如是言。敬禮世尊釋迦 T2122_.53.0512c01: 如來應正等覺。我先受勅護持正法。及與天 T2122_.53.0512c02: 人作諸饒益。法藏已沒。有縁已周。今辭滅度。 T2122_.53.0512c03: 説是語已一時倶入無餘涅盤。先定願力火 T2122_.53.0512c04: 起焚身。如燈焔滅骸骨無遺。時窣堵波便陷 T2122_.53.0512c05: 入地。至金剛際方乃停住。爾時世尊釋迦牟 T2122_.53.0512c06: 尼無上正法。於此三千大千世界永滅不現。 T2122_.53.0512c07: 從此無間此佛土中有七百倶胝獨覺。一時 T2122_.53.0512c08: 出現。至人壽八萬歳時。獨覺聖衆復皆滅度。 T2122_.53.0512c09: 次後彌勒如來應正等覺出現世間。時贍部 T2122_.53.0512c10: 洲廣博嚴淨。具如經説 T2122_.53.0512c11: 僧尼部第七 T2122_.53.0512c12: 如毘尼母經云。若出家僧尼。有五法因縁能 T2122_.53.0512c13: 令正法不速隱沒。一者所誦習經。文句具足 T2122_.53.0512c14: 前後次第。所有義味悉能究盡。復教徒衆弟 T2122_.53.0512c15: 子同已所知。如此人者。能令佛法久住於世。 T2122_.53.0512c16: 二者廣習三藏文義具足。復能爲四部之衆。 T2122_.53.0512c17: 如所解教之。其身雖滅令後代正法相續不 T2122_.53.0512c18: 絶。如此人者。能使正法不墜於地。三者僧中 T2122_.53.0512c19: 若有大徳上座爲四部所重者。能勤修三業 T2122_.53.0512c20: 捨營世事。其徒衆弟子迭代相續。皆亦如是。 T2122_.53.0512c21: 此亦復令正法久住。四者若有比丘其性柔 T2122_.53.0512c22: 和言無違逆。聞善從之。聞惡遠避。若有高才 T2122_.53.0512c23: 智徳者。訓誨其言奉而修行。是亦能令佛法 T2122_.53.0512c24: 久住。五者若比丘共相和順不爲形勢利養 T2122_.53.0512c25: 朋黨相助共諍是非。如此五事。能令正法流 T2122_.53.0512c26: 轉不絶。是名説法中上座 T2122_.53.0512c27: 長者部第八 T2122_.53.0512c28: 如優婆塞戒經云。爾時會中有長者子。名曰 T2122_.53.0512c29: 善生。白佛言。世尊。外道六師常演説法教衆 T2122_.53.0513a01: 生言。若能晨朝敬禮六方。則得増長壽命之 T2122_.53.0513a02: 財。何以故。東方之土屬于帝釋。有供養者則 T2122_.53.0513a03: 爲護助。南方之土屬閻羅王。有供養者則爲 T2122_.53.0513a04: 護助。西方之土屬婆樓那天。有供養者則爲 T2122_.53.0513a05: 護助。北方之土屬拘毘羅天。有供養者則爲 T2122_.53.0513a06: 護助。下方之土屬于火天。有供養者則爲護 T2122_.53.0513a07: 助。上方之土屬于風天。有供養者則爲護助。 T2122_.53.0513a08: 佛法之中頗有如是六方不耶 T2122_.53.0513a09: 佛言。善男子。我佛法中亦有六方。所謂六波 T2122_.53.0513a10: 羅蜜。東方即是檀那。何以故。始初出者。爲 T2122_.53.0513a11: 出智慧光因縁故。彼東方者屬衆生心。若有 T2122_.53.0513a12: 衆生能供養彼檀。則爲増長壽命與財。南方 T2122_.53.0513a13: 即是尸羅。何以故。尸羅名之爲右。若人供 T2122_.53.0513a14: 養亦得増長壽命與財。西方即是羼提。何以 T2122_.53.0513a15: 故。彼西方者名之爲後。一切惡法棄於後故。 T2122_.53.0513a16: 若有供養則得増長壽命與財。化方即是毘 T2122_.53.0513a17: 梨。何以故。北方名號勝諸惡法。若人供養亦 T2122_.53.0513a18: 得増長命之與財。下方即是禪定。何以故。能 T2122_.53.0513a19: 正觀察三惡道故。若人供養亦得増長命之 T2122_.53.0513a20: 與財。上方即是般若。何以故。上方即是無上。 T2122_.53.0513a21: 無上故。若有供養則得増長命之與財。善男 T2122_.53.0513a22: 子。是六方者。屬衆生心。非如外道六師所説。 T2122_.53.0513a23: 如是六方誰能供養。善男子。唯有菩薩乃能 T2122_.53.0513a24: 供養 T2122_.53.0513a25: 天王部第九 T2122_.53.0513a26: 如舍利弗問經云。舍利弗白佛言。云何如來 T2122_.53.0513a27: 告天帝釋及四天王云。我不久滅度。汝等各 T2122_.53.0513a28: 於方土護持我法。我去世後。摩訶迦葉賓頭 T2122_.53.0513a29: 盧君徒般歎羅睺羅四大比丘。住不泥洹流 T2122_.53.0513b01: 通我法。佛言。但像教之時信根微薄。雖發信 T2122_.53.0513b02: 心不能堅固。不能感致諸佛弟子雖專到累 T2122_.53.0513b03: 年。不如佛在世時一念之善故。彌勒下生聽 T2122_.53.0513b04: 汝泥洹 T2122_.53.0513b05: 又雜阿含經云。爾時世尊告天帝釋及四天 T2122_.53.0513b06: 王言。如來不久當以無餘涅槃而般涅槃。汝 T2122_.53.0513b07: 等各於方土護持正法。我滅度後過於千歳 T2122_.53.0513b08: 教法滅時。當有非法出世間。十善悉壞閻 T2122_.53.0513b09: 浮提中多諸患難。如來頂骨佛牙佛鉢安置
T2122_.53.0513b12: 遠成道。或見一世界四天王獻鉢或見十方 T2122_.53.0513b13: 洹河沙世界四天王獻鉢。舍利弗。菩薩爾時 T2122_.53.0513b14: 度衆生故即受衆鉢。重疊掌中合而爲一。其 T2122_.53.0513b15: 諸天王又不相見。皆謂世尊獨用我鉢 T2122_.53.0513b16: 又依鉢記云。釋迦如來在世之時。所用青石 T2122_.53.0513b17: 之鉢。其形可容三升有係。佛泥洹後此鉢 T2122_.53.0513b18: 隨縁往福衆生。最後遺化興於漢境。此記從 T2122_.53.0513b19: 北天竺來。有兩紙許。甲子歳三月至石澗寺。 T2122_.53.0513b20: 僧伽耶舍小禪師使於漢土。宣示令知 T2122_.53.0513b21: 鬼神部第十 T2122_.53.0513b22: 如大集經云。爾時一切諸天。一切諸龍。乃至 T2122_.53.0513b23: 一切迦吒富單那等。於三寶中得増上信。作 T2122_.53.0513b24: 如是言。我等一切從今以往護持正法。若諸 T2122_.53.0513b25: 國王見有如是爲佛出家受持禁戒。乃至爲 T2122_.53.0513b26: 佛*鬚髮不受禁戒。受而毀犯。無可積聚。 T2122_.53.0513b27: 如其事縁。治其身罪鞭打之者。我等不復護 T2122_.53.0513b28: 持養育。如是國王捨離彼國。以捨離故令其 T2122_.53.0513b29: 國土而有種種諂詐鬪諍疫病飢饉三兵倶 T2122_.53.0513c01: 起。非時風雨亢旱毒熱傷害苗稼。令其國土 T2122_.53.0513c02: 所有世尊聲聞弟子悉向他國。使其國土空 T2122_.53.0513c03: 無福田。若有世尊聲聞弟子乃至但著袈裟 T2122_.53.0513c04: 片者。若有宰官鞭打彼等。其刹利王不遮護 T2122_.53.0513c05: 者。我等亦當出其國土 T2122_.53.0513c06: 又大集經云。爾時世尊以震旦國付囑毘 T2122_.53.0513c07: 首羯磨天子五千眷屬。迦毘羅夜叉大將五 T2122_.53.0513c08: 千眷屬。乃至雙瞳目大天女十七大將各領 T2122_.53.0513c09: 五千眷屬。汝等賢首皆共護持*震旦國土。 T2122_.53.0513c10: 於彼所有一切觸惱鬪諍怨讎忿競言訟兩陣 T2122_.53.0513c11: 交戰飢饉疫病非時風雨氷寒毒熱。悉令休 T2122_.53.0513c12: 息。遮障不善諸惡衆生。瞋恚麁獷苦辛惱觸 T2122_.53.0513c13: 無味等物。悉令休息。令我法眼得久往故。紹 T2122_.53.0513c14: 三寶種不斷絶故 T2122_.53.0513c15: 頌曰 T2122_.53.0513c16: 於赫大聖 種覺圓明 無非不察 T2122_.53.0513c17: 如響酬聲 弗資延慶 孰寤歸誠 T2122_.53.0513c18: 良道可仰 寔引迷生 百川邪浪 T2122_.53.0513c19: 一味呑并 物有取捨 善惡虧盈 T2122_.53.0513c20: 八邪馳鋭 四句爭名 識非鑒是 T2122_.53.0513c21: 法住安寧 T2122_.53.0513c22: 法苑珠林卷第三十 T2122_.53.0513c23: T2122_.53.0513c24: T2122_.53.0513c25: T2122_.53.0513c26: T2122_.53.0513c27: T2122_.53.0513c28: T2122_.53.0513c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 [行番号:有/無] [返り点:無/有] [CITE] |