SAT DB

T1970_.47.0276a01: 譬如人有一官而不受。必欲修學爲大魁。其
T1970_.47.0276a02: 志固美矣。然大魁不可必得固。不若且受其
T1970_.47.0276a03: 官。一向修學。如得大魁。則若錦上添花。若不
T1970_.47.0276a04: 得之。不失其爲官人。修西方者且受官之謂
T1970_.47.0276a05: 也。一向修學者。兼以參禪方謂也。不得大魁
T1970_.47.0276a06: 者。參禪未悟之謂也。不失其爲官人者。直脱
T1970_.47.0276a07: 輪迴。大受快樂之謂也。既生西方見佛聞法。
T1970_.47.0276a08: 烏有不大悟哉。故西方之説誠不可廢
T1970_.47.0276a09:   三菩薩修兜率
T1970_.47.0276a10: 智者十疑論云。三菩薩修兜率。一名無著。二
T1970_.47.0276a11: 名世親。三名師子覺。若云先生兜率見彌勒
T1970_.47.0276a12: 者即來相報。師子覺先亡數年無報。次世親
T1970_.47.0276a13: 亡三年乃來報云。天日長。我生兜率。禮彌勒
T1970_.47.0276a14: 佛。聽其説法。即來相報。已三年矣。問師子覺
T1970_.47.0276a15: 如何。云。生兜率外院。戀著天樂。即不曾見
T1970_.47.0276a16: 佛。且以菩薩而修。兜率猶有戀著不見佛者。
T1970_.47.0276a17: 此輪迴之根本。是知兜率難修有墜。非比西
T1970_.47.0276a18: 方易修無墜也。智者又云。有見釋迦佛而不
T1970_.47.0276a19: 得道者。若修西方見阿彌陀佛。無不得道。則
T1970_.47.0276a20: 釋迦佛與阿彌陀佛。其願力功徳威神小大
T1970_.47.0276a21: 固不同矣。故大慈菩薩云。十方三世佛阿彌
T1970_.47.0276a22: 陀第一。念其名號。消一切罪。遂生淨土。宜哉
T1970_.47.0276a23:   法華尼後身作官妓
T1970_.47.0276a24: 歐陽永叔知頴州。一官妓口氣作蓮華香。有
T1970_.47.0276a25: 僧知宿命言。此妓前世爲尼。誦法華經三十
T1970_.47.0276a26: 年。一念之差遂至於此。問妓云。曾讀法華否。
T1970_.47.0276a27: 答曰。失身於此。何暇誦經。與以法華。則讀誦
T1970_.47.0276a28: 如流。與之他經。則不能讀。以此知僧言可信
T1970_.47.0276a29: 矣。使此尼知西方法門。則上品上生可也。不
T1970_.47.0276b01: 知而墜墮於妓。可不哀哉。以此知。能用西方
T1970_.47.0276b02: 法門教人者。其濟拔之功大矣。福報豈易量
T1970_.47.0276b03: 哉
T1970_.47.0276b04:   十二縁圖
T1970_.47.0276b05:

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T1970_.47.0276b17: 三界六道輪迴圖
T1970_.47.0276b18:

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T1970_.47.0276c01: 無明謂暗昧眞性。行謂動作。識謂魂識

T1970_.47.0276c02:

自阿鼻大地獄至他

長行寫者是十二因縁圖
短行寫者是三界六道圖

T1970_.47.0276c03: 名謂受想行識。色謂色身。六入謂六根
T1970_.47.0276c04:   化自在天。皆名欲界
T1970_.47.0276c05: 觸謂觸六根者。因暗昧眞性故。不能寂
T1970_.47.0276c06:   以有情欲也。上有色
T1970_.47.0276c07: 然不動。乃生魂識。因有名色。遂有六入
T1970_.47.0276c08:   界。止有色身無男女
T1970_.47.0276c09: 因六入故有觸。因觸故受。因受故愛。因
T1970_.47.0276c10:   之形。又上有無色界
T1970_.47.0276c11: 愛故取。因取故常有。之因此復受生。因
T1970_.47.0276c12:   亦無色身。止有魂識
T1970_.47.0276c13: 生故有老死相牽。縁不斷故名十二縁
T1970_.47.0276c14:   如鬼神。此總名三界
T1970_.47.0276c15:   觀此豈可迷於他塗而不修西方

T1970_.47.0276c16:

龍舒増廣淨土文卷第七

終

T1970_.47.0276c17:
T1970_.47.0276c18:
T1970_.47.0276c19:
T1970_.47.0276c20: 龍舒増廣淨土文卷第八
T1970_.47.0276c21: 　國學進士王日休譔　
T1970_.47.0276c22:   極樂世界雖去此百萬世界。論其迹則不
T1970_.47.0276c23: 勝其遠。然佛之慧性含虚空世界。故無所
T1970_.47.0276c24: 不在。是以一切衆生擧意動歩。皆在佛之
T1970_.47.0276c25: 性中。至心懇切。無不應驗。故此卷叙現世
T1970_.47.0276c26: 感應
T1970_.47.0276c27: 觀音感應記云。饒州軍典鄭隣死至陰府。以
T1970_.47.0276c28: 誤追來放還。閻羅王告云。汝還人間。勉力爲
T1970_.47.0276c29: 善。汝見人殺生。但念阿彌陀佛與觀世音菩
T1970_.47.0277a01: 薩。彼得受生。汝亦得福。由此推之。足以見念
T1970_.47.0277a02: 阿彌陀佛。誠可薦拔亡者。可増延福壽。不特
T1970_.47.0277a03: 身後生西方而已
T1970_.47.0277a04:   陳企念佛却鬼
T1970_.47.0277a05: 予同郡望江陳企嘗妄殺人。後見鬼現。企畏
T1970_.47.0277a06: 懼。急念阿彌陀佛。鬼不敢近。企念佛不已。鬼
T1970_.47.0277a07: 遂不現。後常念佛。臨終坐化。後半年附本家
T1970_.47.0277a08: 孫女名妙光云。我因念阿彌陀佛。已生極樂
T1970_.47.0277a09: 世界。擧動言語一如平生。親戚相知皆來看。
T1970_.47.0277a10: 至兩三日家人云。惜乎爾在生時。不曾傳得
T1970_.47.0277a11: 喜神供養。企遂現。儼然如平生。唯面帶少顏。
T1970_.47.0277a12: 蓋西方長生不老。其頭如佛之螺髻。蓋成佛
T1970_.47.0277a13: 漸也。望江土人周憲叔爲予言之
T1970_.47.0277a14:   鄒賓王念佛夢覺
T1970_.47.0277a15: 予嘗勸鎭江士人鄒賓王。以西方説。且言。若
T1970_.47.0277a16: 無間暇。但早晨合掌。向西念南謨阿彌陀佛
T1970_.47.0277a17: 十遍亦得。賓王信之。其夜遂夢。與一士人同
T1970_.47.0277a18: 赴法正。恐懼間遂念阿彌陀佛至十聲乃覺。
T1970_.47.0277a19: 豈非佛以此堅其信心乎
T1970_.47.0277a20:   張繼祖念佛薦亡
T1970_.47.0277a21: 予嘗與鎭江士人張繼祖。言西方事。繼祖信
T1970_.47.0277a22: 之。其乳母死多。爲念阿彌陀佛追薦。一夜夢
T1970_.47.0277a23: 其乳母。借背子衣之來謝繼祖而別去。此念
T1970_.47.0277a24: 佛追薦之效也
T1970_.47.0277a25:   劉慧仲念佛安寢
T1970_.47.0277a26: 予舊相識劉仲慧湖州長興人。以夜夢多恐
T1970_.47.0277a27: 懼。予勸以念阿彌陀佛。慧仲至誠聲念一百
T1970_.47.0277a28: 八遍。當夜遂安寢。次日如前念誦。自此皆得
T1970_.47.0277a29: 安寢。以此見佛力廣大無所不可。此予序所
T1970_.47.0277b01: 謂安靜形神者也
T1970_.47.0277b02:   阮嫂念佛眼明
T1970_.47.0277b03: 予同郡懷寧縣營田莊有阮念三。嫂患兩目
T1970_.47.0277b04: 將盲。常念阿彌陀佛。遂得開眼。此予親見
T1970_.47.0277b05: 之
T1970_.47.0277b06:   閻羅王勸婆念佛
T1970_.47.0277b07: 鎭江金壇縣株林村蒋婆年七十許。死至陰
T1970_.47.0277b08: 府。命未盡。當還。閻羅王問云。汝能念經否。
T1970_.47.0277b09: 對云。不能。王云。汝不能念經。但念阿彌陀
T1970_.47.0277b10: 佛。既放還。蒋婆謂。閻羅王教我念佛。更無可
T1970_.47.0277b11: 疑。故常念此佛名。近百二十歳方終。其生淨
T1970_.47.0277b12: 土必可必矣。豈非以其念佛而又延壽乎。何
T1970_.47.0277b13: 其壽之多也。金壇士人弱延芝爲予言之
T1970_.47.0277b14:   邵安撫念佛脱難
T1970_.47.0277b15: 晋江邵彪字希文。爲士人時。夢至一官府。人
T1970_.47.0277b16: 皆稱安撫。彪自喜曰。豈非予及第後作安撫
T1970_.47.0277b17: 乎。行至前見一官員。問云。汝知汝未及第因
T1970_.47.0277b18: 否。對云。不知。令引彪去看。見一大 &T055114;

煮蛤
T1970_.47.0277b19: 蜊。見彪乃作人聲叫彪姓名。彪遂念阿彌陀
T1970_.47.0277b20: 佛。方念一聲。蛤蜊皆變作黄雀飛去。彪後果
T1970_.47.0277b21: 及第至安撫使。以此見。殺生阻人前程。不可
T1970_.47.0277b22: 不戒。又見佛力廣大。不可不敬。官職自有定
T1970_.47.0277b23: 分。不可苟求
T1970_.47.0277b24: 念佛風疾不作
T1970_.47.0277b25: 予近附舟至鎭江。閘中 &T055762;

水不能行。乃於金
T1970_.47.0277b26: 山借四經。即阿彌陀經也。欲校勘刊板廣傳。
T1970_.47.0277b27: 擧筆之時。右手有風。其指自掉。寫字不便。予
T1970_.47.0277b28: 乃擧指。念阿彌陀佛與觀世音菩薩數聲。祷
T1970_.47.0277b29: 告乞除風疾以成就寫此經。祷畢指遂不掉。
T1970_.47.0277c01: 以至終帙無恙。以此見佛。與菩薩只在目前。
T1970_.47.0277c02: 但人信心不至耳
T1970_.47.0277c03:   夢中念佛脱恐懼
T1970_.47.0277c04: 予於夢寐中有恐懼。時念阿彌陀佛與觀世
T1970_.47.0277c05: 音菩薩。未嘗不即安穩。或即覺惺。足以見佛
T1970_.47.0277c06: 與菩薩。威神之速如此。但辨信心。效無不應
T1970_.47.0277c07:   念佛屋不壓死
T1970_.47.0277c08: 有一老婦雙瞽。令小兒牽行。常念阿彌陀佛。
T1970_.47.0277c09: 一日息於舊屋之下。屋忽傾倒。小兒走去。老
T1970_.47.0277c10: 婦在下。乃有二木相拄護於老婦之上。得不
T1970_.47.0277c11: 壓死。此念佛之效也。妙定居士爲予言之
T1970_.47.0277c12:   念佛痁疾遂愈
T1970_.47.0277c13: 有官員李子清。寄居秀州。頗好道家。嘗從學
T1970_.47.0277c14: 於予。前年久苦痁疾。予告之云。但恐子清不
T1970_.47.0277c15: 信。若信之必效。予乃授以一方。令臨發時專
T1970_.47.0277c16: 念阿彌陀佛而服此藥。子清從之。其日遂愈
T1970_.47.0277c17: 八分。次日復如是遂全愈。子清由是篤信佛
T1970_.47.0277c18: 理。常以淨土文置於袖中
T1970_.47.0277c19:   念佛痼疾皆愈
T1970_.47.0277c20: 梁氏女兩目倶盲。念阿彌陀佛三年。繋念不
T1970_.47.0277c21: 絶。雙目開明。又馮氏夫人亦念佛。久病遂愈。
T1970_.47.0277c22: 見第五卷
T1970_.47.0277c23:   繍佛舍利迸出
T1970_.47.0277c24: 贛州廉中大夫恭人繍丈六身阿彌陀佛。繍
T1970_.47.0277c25: 方及半。舍利迸出。其親戚鄭逢原爲予言之
T1970_.47.0277c26:   佛像常有舍利
T1970_.47.0277c27: 眞州鍾離少師宅。自任氏夫人修西方。雕阿
T1970_.47.0277c28: 彌陀佛像長四寸八分。龕飾甚嚴。常頂載行
T1970_.47.0277c29: 道。其像眉間常迸出舍利。大如黍米光彩照
T1970_.47.0278a01: 人出寶珠集
T1970_.47.0278a02:   夢佛遂得聰辯
T1970_.47.0278a03: 隋慧思禪師因夢阿彌陀佛與之説法。其後
T1970_.47.0278a04: 聰辯過人。祥瑞不一。出往生傳
T1970_.47.0278a05:   念佛治病得愈
T1970_.47.0278a06: 近年秀州一僧常念阿彌陀佛。爲人治病。有
T1970_.47.0278a07: 病者請。往常得痊愈。秀州人皆能言之
T1970_.47.0278a08:   念佛孫兒免難
T1970_.47.0278a09: 予郷村落間有一老人。毎有事。必合掌至額。
T1970_.47.0278a10: 念阿彌陀佛。其孫兒方二三歳。因隨母至田
T1970_.47.0278a11: 野。忽失之。老人尋訪不見。後數日人告之云。
T1970_.47.0278a12: 在溪外。果尋得之。見足跡。遍於灘上。其溪甚
T1970_.47.0278a13: 深。不知此兒何縁過。彼又久而無恙。人以爲
T1970_.47.0278a14: 其祖至誠阿彌陀佛所感也

T1970_.47.0278a15:

龍舒増廣淨土文卷第八

終

T1970_.47.0278a16:
T1970_.47.0278a17:
T1970_.47.0278a18:
T1970_.47.0278a19: 龍舒増廣淨土文卷第九
T1970_.47.0278a20: 　國學進士王日休譔　
T1970_.47.0278a21:   十六觀經云。上品上生者。讀誦大乘經典。
T1970_.47.0278a22: 解第一義。然則修上品者佛之深旨不可
T1970_.47.0278a23: 不知。今淺者尚不能知。況其深乎。故此卷
T1970_.47.0278a24: 自淺及深切於日用者皆載焉。名曰助修
T1970_.47.0278a25: 上品
T1970_.47.0278a26:   習説
T1970_.47.0278a27: 孔子化三千之徒。其要旨不出一部論語。而
T1970_.47.0278a28: 首以學而時習之一句。則此一句之義豈不
T1970_.47.0278a29: 爲急先務哉。蓋學者學其爲君子爲聖人。習
T1970_.47.0278b01: 者如習射習儀之習。學君子聖人者不可驟
T1970_.47.0278b02: 爾而至。故必以時而漸習之。若學寛大。則於
T1970_.47.0278b03: 褊隘時習之。若學温和。則於忿怒時習之。若
T1970_.47.0278b04: 學恭敬。則於傲慢時習之。若學良善。則於狼
T1970_.47.0278b05: 戻時習之。若學辭讓。則於忿爭時習之。若
T1970_.47.0278b06: 學勤敏。則於懈怠時習之。然則所謂時習者。
T1970_.47.0278b07: 當其事之時而習則不虚習矣。其習必成。成
T1970_.47.0278b08: 則自有可喜。故曰不亦悦乎。能悟此理。則盡
T1970_.47.0278b09: 論語中所言之善皆可以盡。是知。以此一句
T1970_.47.0278b10: 冠于一書之首者深有意也。修西方而進乎
T1970_.47.0278b11: 道者尤貴乎習。故此不可不知
T1970_.47.0278b12:   葛守利人説
T1970_.47.0278b13: 大觀間一官員買靴於京師市中。見一靴甚
T1970_.47.0278b14: 大。乃其父送葬者。問其所得之由。答云。一官
T1970_.47.0278b15: 員携來修整。問何時來取。遂往候之。果見其
T1970_.47.0278b16: 父下馬留錢取靴。其子拜。不顧復乘馬去。其
T1970_.47.0278b17: 子追隨二三里許將不及。乃呼曰。我與父生
T1970_.47.0278b18: 爲父子。何無一言以教我。其父曰。學葛繁。
T1970_.47.0278b19: 問。葛何人。曰。世間人。遂訪問所在。其時爲
T1970_.47.0278b20: 鎭江大守。乃往見之言其故。且問。葛何以見
T1970_.47.0278b21: 重於幽冥如此。答曰。予始者日行一利人事。
T1970_.47.0278b22: 其次行二事。又其次行三事。或至十事。于今
T1970_.47.0278b23: 四十年。未嘗一日廢。問。何以利人。葛指坐間
T1970_.47.0278b24: 脚踏子云。若此物置之不正。則蹙人足。予爲
T1970_.47.0278b25: 正之。亦利人事也。又若人渇。予能飮以一盃
T1970_.47.0278b26: 水。亦利人事。惟隨事而利之。上自郷相下至
T1970_.47.0278b27: 乞丐。皆可以行。唯在乎人而不廢耳。其子拜
T1970_.47.0278b28: 而退。葛後以高壽坐化而去。觀此則利人之
T1970_.47.0278b29: 事不可不勉。害人之事豈可爲哉。所謂愛人
T1970_.47.0278c01: 利物之謂仁者。葛得之矣。葛兼修淨業。以是
T1970_.47.0278c02: 迴向。後有僧神遊淨土。見葛在焉
T1970_.47.0278c03:   施報説
T1970_.47.0278c04: 儒家言施報。佛家布施果報其實一也。佛言。
T1970_.47.0278c05: 欲得穀食。當勤耕種。欲得智慧。當勤學問。欲
T1970_.47.0278c06: 得長壽。當勤戒殺。欲得富貴。當勤布施。有四。
T1970_.47.0278c07: 一曰財施。二曰法施。三曰無畏施。四曰心施。
T1970_.47.0278c08: 財施者。以財惠人。法施者。以善道教人。無畏
T1970_.47.0278c09: 施者。謂人及衆生當恐懼時。吾安慰之使無
T1970_.47.0278c10: 畏。或教以脱離恐懼。使之無畏。心施者。力雖
T1970_.47.0278c11: 不能濟物。常存濟物之心。佛以孝養父母亦
T1970_.47.0278c12: 爲布施。是凡施於外者皆爲布施。故爲下而
T1970_.47.0278c13: 忠勤事上。爲長而仁慈安衆。爲師而謹於教
T1970_.47.0278c14: 導。爲友而誠於琢磨。一言一話之間必期有
T1970_.47.0278c15: 益。一動一止之際必欲無傷。種種方便利物。
T1970_.47.0278c16: 勿使有所損害。皆布施也。所爲如此。存心又
T1970_.47.0278c17: 如此。後世豈得不獲富貴之報。古語云。人
T1970_.47.0278c18: 人知道有來年。家家盡種來年穀。人人知道
T1970_.47.0278c19: 有來生。何不修取來生福。是今生所受之福
T1970_.47.0278c20: 乃前世所修者。猶今歳所食之穀乃前歳所
T1970_.47.0278c21: 種者。人不能朝種穀而暮食。猶不能旋修福
T1970_.47.0278c22: 而即受。所以穀必半歳。福必隔世也。孔子
T1970_.47.0278c23: 謂。貨惡其棄於地。不必藏於己。力惡其不出
T1970_.47.0278c24: 於身。不必爲己。老子謂。既以爲人。己愈有。
T1970_.47.0278c25: 既以與人。己愈多。皆布施之謂。曾子謂。出乎
T1970_.47.0278c26: 爾者反乎爾。老子云。天道好還。皆果報之謂。
T1970_.47.0278c27: 是儒道二教皆言施報。但不言隔世爾。所謂
T1970_.47.0278c28: 愛人者人常愛之。敬人者人常敬之。災人者
T1970_.47.0278c29: 人必反災之。皆現世之施報也。知是以修淨

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