SAT DB

T2122_.53.0997a01:     不久自當得定消息諸人爾時
T2122_.53.0997a02:     慞惶如是而復悲號哀動神祇
T2122_.53.0997a03:     爾時大王即從座起以水灑妃
T2122_.53.0997a04:     良久乃蘇還得正念微聲問王
T2122_.53.0997a05:     我子今者爲死活耶爾時王妃
T2122_.53.0997a06:     念其子故倍復懊惱心無暫捨
T2122_.53.0997a07:     可惜我子形色端正如何一旦
T2122_.53.0997a08:     捨我終亡云何我身不先薨歿
T2122_.53.0997a09:     而見如是諸苦惱事善子妙色
T2122_.53.0997a10:     猶淨蓮華誰壞汝身使令分離
T2122_.53.0997a11:     將非是我昔日怨讎挾本業縁
T2122_.53.0997a12:     而殺汝耶我子面目淨如滿月
T2122_.53.0997a13:     不圖一旦遇斯禍對寧使我身
T2122_.53.0997a14:     破碎如塵不令我子喪失身命
T2122_.53.0997a15:     我所見夢已爲得報直我無情
T2122_.53.0997a16:     能堪是苦如我所夢牙齒墮落
T2122_.53.0997a17:     二乳一時汁自流出必定是我
T2122_.53.0997a18:     失所愛子夢三鴿鶵鷹奪一去
T2122_.53.0997a19:     三子之中必定失一爾時大王
T2122_.53.0997a20:     即告其妃我今當遣大臣使者
T2122_.53.0997a21:     周遍東西推求覓子汝今且可
T2122_.53.0997a22:     莫大憂愁大王如是慰喩妃已
T2122_.53.0997a23:     即便嚴駕出其宮殿心生愁惱
T2122_.53.0997a24:     憂苦所切雖在大衆顏貌憔悴
T2122_.53.0997a25:     即出其城覓所愛子爾時亦有
T2122_.53.0997a26:     無量諸人哀號動地尋從王後
T2122_.53.0997a27:     是時大王既出城已四向顧望
T2122_.53.0997a28:     求覓其子煩惋心亂靡知所在
T2122_.53.0997a29:     最後遙見有一信來頭蒙塵土
T2122_.53.0997b01:     血汚其衣灰糞塗身悲號而至
T2122_.53.0997b02:     爾時大王摩訶羅陀見是使已
T2122_.53.0997b03:     倍生懊惱擧首號叫仰天而哭
T2122_.53.0997b04:     先所遣臣尋復來至既至王所
T2122_.53.0997b05:     作如是言願王莫愁諸子猶在
T2122_.53.0997b06:     不久當至令王得見須臾之頃
T2122_.53.0997b07:     復有臣來見王愁苦顏貌憔悴
T2122_.53.0997b08:     身所著衣垢膩塵汚大王當知
T2122_.53.0997b09:     一子已終二子雖在哀悴無頼
T2122_.53.0997b10:     第三王子見虎新産饑窮七日
T2122_.53.0997b11:     恐還食子見是虎已生大悲心
T2122_.53.0997b12:     發大誓願當度衆生於未來世
T2122_.53.0997b13:     證成菩提即上高處投身虎前
T2122_.53.0997b14:     虎飢所逼便起啗食一切血肉
T2122_.53.0997b15:     已爲都盡唯有骸骨狼藉在地
T2122_.53.0997b16:     是時大王聞臣語已轉復悶絶
T2122_.53.0997b17:     失念躄地憂愁盛火熾然其身
T2122_.53.0997b18:     諸臣眷屬亦復如是以水灑王
T2122_.53.0997b19:     良久乃穌復起擧首號天而哭
T2122_.53.0997b20:     復有臣來而白王言向於林中
T2122_.53.0997b21:     見二王子愁憂苦毒悲號涕泣
T2122_.53.0997b22:     迷悶失志自投於地臣即求水
T2122_.53.0997b23:     灑其身上良久之頃乃還穌息
T2122_.53.0997b24:     望見四方大火熾然扶持暫起
T2122_.53.0997b25:     尋復躄地擧首悲哀號天而哭
T2122_.53.0997b26:     乍復讃歎其弟功徳是時大王
T2122_.53.0997b27:     以離愛子其心迷悶氣力惙然
T2122_.53.0997b28:     憂惱涕泣並復思惟是最小子
T2122_.53.0997b29:     我所愛重無常大鬼奄便呑食
T2122_.53.0997c01:     其餘二子今雖存在而爲憂火
T2122_.53.0997c02:     之所焚燒或能爲是喪失命根
T2122_.53.0997c03:     我宜速往至彼林中迎載諸子
T2122_.53.0997c04:     急還宮殿其母在後憂苦逼切
T2122_.53.0997c05:     心肝分裂或能失命若見二子
T2122_.53.0997c06:     慰喩其心可使終保餘年壽命
T2122_.53.0997c07:     爾時大王駕乘名象與諸侍從
T2122_.53.0997c08:     欲至彼林即於中路見其二子
T2122_.53.0997c09:     號天扣地稱弟名字時王即前
T2122_.53.0997c10:     抱持二子悲號涕泣隨路還宮
T2122_.53.0997c11:     速令二子覲見其母佛告樹神
T2122_.53.0997c12:     汝今當知爾時王子摩訶薩埵
T2122_.53.0997c13:     捨身飼虎今我身是爾時大王
T2122_.53.0997c14:     摩訶羅陀於今父王輸頭檀是
T2122_.53.0997c15:     爾時王妃今摩耶是第一王子
T2122_.53.0997c16:     今彌勒是第二王子今調達是
T2122_.53.0997c17:     爾時虎者今瞿夷是時虎七子
T2122_.53.0997c18:     今五比丘及舍利弗目犍連是
T2122_.53.0997c19:
T2122_.53.0997c20:
T2122_.53.0997c21:
T2122_.53.0997c22: 法苑珠林卷第九十七
T2122_.53.0997c23: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0997c24:

送終篇第九十七

此有四部

T2122_.53.0997c25:   述意部　捨命部　遣送部　受生部
T2122_.53.0997c26: 述意部第一
T2122_.53.0997c27: 惟四大毒器有穢斯充。六賊狂主是境皆著。
T2122_.53.0997c28: 無復逆流之期。唯有循環之勢。至如析一毛
T2122_.53.0997c29: 以利天下。則悋而弗爲。撤一餐以續餘糧。
T2122_.53.0998a01: 則惜而不與。淪滯生死。封執有爲。諸佛爲
T2122_.53.0998a02: 其斂眉。菩薩於茲泣血。竊見俗徒貴勝父母
T2122_.53.0998a03: 喪亡。多造葬儀廣殺生命。聚集親族供待賓
T2122_.53.0998a04: 客。苟求現勝不避業因。或畏外譏不修内
T2122_.53.0998a05: 典。所以父亡於斯重苦。母終偏増湯炭。是
T2122_.53.0998a06: 以宛轉三界綿歴六道。四趣易歸萬劫難啓。
T2122_.53.0998a07: 痛慈母之幽靈。愍逆子之酬毒。但亢陽如久
T2122_.53.0998a08: 必思甘雨之澤。災癘若多。剋待良醫之藥。惟
T2122_.53.0998a09: 斯考妣既是凡夫。能無惡業。罪因不滅。苦
T2122_.53.0998a10: 報難排。若不憑諸勝福。樂果何容得證。庶
T2122_.53.0998a11: 使臨終發願令入屍陀。葬具資身並修功徳。
T2122_.53.0998a12: 冀濟飛走之飢。得免將來之債也
T2122_.53.0998a13: 如十二品生死經云。佛言。人死有十二品。
T2122_.53.0998a14: 何等十二。一曰無餘死者。謂羅漢。無所著
T2122_.53.0998a15: 也。二曰度於死者。謂阿那含。不復還也。三
T2122_.53.0998a16: 曰有餘死者。謂斯陀含。往而還也。四曰學度
T2122_.53.0998a17: 死者。謂須陀洹。見道迹也。五曰無欺死者。
T2122_.53.0998a18: 謂八等人也。六曰歡喜死者。謂行一心也。七
T2122_.53.0998a19: 曰數數死者。謂惡戒人也。八曰悔死者。謂凡
T2122_.53.0998a20: 夫也。九曰横死者。謂孤獨苦也。十曰縛著
T2122_.53.0998a21: 死者。謂畜生也。十一曰燒灼死者。謂地獄
T2122_.53.0998a22: 也。十二曰飢渇死者。謂餓鬼也。比丘當曉
T2122_.53.0998a23: 知是。勿爲放逸也
T2122_.53.0998a24: 又淨度三昧經云。若人造善惡業生天墮獄。
T2122_.53.0998a25: 臨命終時各有迎人。病欲死時眼自見來迎。
T2122_.53.0998a26: 應生天上者。天人持天衣伎樂來迎。應生
T2122_.53.0998a27: 他方者。眼見尊人爲説妙言。若爲惡墮地獄
T2122_.53.0998a28: 者。眼見兵士持刀楯矛戟索圍繞之。所見
T2122_.53.0998a29: 不同。口不能言。各隨所作得其果報。天無
T2122_.53.0998b01: 枉濫平直無二。隨其所作天網治之
T2122_.53.0998b02: 又華嚴經云。人欲終時見中陰相。若行惡業
T2122_.53.0998b03: 者。見三惡受苦。或見閻羅持諸兵仗囚執
T2122_.53.0998b04: 將去。或聞苦聲。若行善者。見諸天宮殿伎
T2122_.53.0998b05: 女莊嚴游戲快樂如是勝事
T2122_.53.0998b06: 又法句喩經云。昔佛在祇桓精舍。爲天人
T2122_.53.0998b07: 説法。有一長者。居在路側財富無數。正有一
T2122_.53.0998b08: 子。其年二十。新爲聚妻。未滿七日。夫婦相
T2122_.53.0998b09: 敬。欲至後園。上春三月看戲園中。有一柰
T2122_.53.0998b10: 樹。高大好華。婦欲得華無人取與。夫爲上
T2122_.53.0998b11: 樹。乃至細枝枝折墮死。居家大小奔走兒
T2122_.53.0998b12: 所。呼天號哭斷絶復穌。聞者莫不傷心。
T2122_.53.0998b13: 棺斂送還家啼不止。世尊愍傷其愚。往問訊
T2122_.53.0998b14: 之。長者室家大小見佛。悲感作禮具陳辛
T2122_.53.0998b15: 苦。佛語長者。止息聽法。萬物無常。不可久
T2122_.53.0998b16: 保。生則有死。罪福相追。此兒三處爲其哭
T2122_.53.0998b17: 泣。懊惱斷絶亦復難勝。竟爲誰子。何者爲
T2122_.53.0998b18: 親。於是世尊即説偈言
T2122_.53.0998b19:     命如華果熟常恐會零落
T2122_.53.0998b20:     已生皆有苦孰能致不死
T2122_.53.0998b21:     從初樂愛欲可望入胞影
T2122_.53.0998b22:     受形命如電晝夜流難止
T2122_.53.0998b23:     是身爲死物精神無形法
T2122_.53.0998b24:     作命死復生罪福則不亡
T2122_.53.0998b25:     終始非一世從癡愛長久
T2122_.53.0998b26:     自作受苦樂身死神不喪
T2122_.53.0998b27: 長者聞得意解忘憂。長跪白佛。此兒宿命作
T2122_.53.0998b28: 何罪釁。盛美之壽而便中夭。唯願解説本所
T2122_.53.0998b29: 行罪。佛告長者。乃往昔時有一小兒。持弓
T2122_.53.0998c01: 箭入神樹中戲。邊有三人亦在中看。樹上有
T2122_.53.0998c02: 雀小兒欲射。三人勸言。若能中雀世間健兒。
T2122_.53.0998c03: 小兒意美引弓射之。中雀即死。三人共笑。
T2122_.53.0998c04: 助之歡喜而各自去。經歴生死數劫之中所
T2122_.53.0998c05: 在相會受罪。三人中一人有福今在天上。一
T2122_.53.0998c06: 人生海中爲化生龍王。一人今日長者身是。
T2122_.53.0998c07: 小兒者前生天上爲天作子。壽終爲長者
T2122_.53.0998c08: 作子。墮樹命終即生海中爲龍王作子。即以
T2122_.53.0998c09: 生日金翅鳥王而取食之。今日三處懊惱洟
T2122_.53.0998c10: 泣。寧可言也。以其前世助其喜故。此三人
T2122_.53.0998c11: 受報如此。於是世尊即説偈言
T2122_.53.0998c12:     識神造三界善不善三處
T2122_.53.0998c13:     陰行而默至所往如響應
T2122_.53.0998c14:     色欲不色有一切因宿行
T2122_.53.0998c15:     如種隨本像自然報如影
T2122_.53.0998c16: 佛説偈已。長者意解。大小歡喜。皆得須陀
T2122_.53.0998c17: 洹道
T2122_.53.0998c18: 又四分律。爾時世尊爲利益衆生。王命終。説
T2122_.53.0998c19: 偈云
T2122_.53.0998c20:     一切要歸盡高者會當墮
T2122_.53.0998c21:     生者無不死有命皆無常
T2122_.53.0998c22:     衆生墮有數一切皆有爲
T2122_.53.0998c23:     一切諸世間無有不老死
T2122_.53.0998c24:     衆生是常法生生皆歸死
T2122_.53.0998c25:     隨其所造業罪福有果報
T2122_.53.0998c26:     惡業墮地獄善業生天上
T2122_.53.0998c27:     高行生善道得無漏涅槃
T2122_.53.0998c28: 遣送部第三
T2122_.53.0998c29: 述曰。生死連環不離俗諦。雖復出家志求勝
T2122_.53.0999a01: 道。分段未捨變易未除。仍依三界隨俗遷流。
T2122_.53.0999a02: 至於存亡。皆依内外。臨終之日安置得所。葬
T2122_.53.0999a03: 送威儀具存下説。且論亡屍。安置南北。魂
T2122_.53.0999a04: 魄不同。今此略述
T2122_.53.0999a05: 禮記禮運曰體魄則降知氣在上。死者北首
T2122_.53.0999a06: 生者南向
T2122_.53.0999a07: 郊特生曰。魂氣歸於天。形魄歸於地。故祭
T2122_.53.0999a08: 求諸陰陽之義。祭義曰。氣也者神之盛。魂
T2122_.53.0999a09: 也者鬼之盛
T2122_.53.0999a10: 左傳昭二年子産對趙景子曰。人生死化曰
T2122_.53.0999a11: 魄。既生魄陽曰魂。用物精多則魂魄強。是
T2122_.53.0999a12: 以有精爽至於神明。匹夫匹婦強死。其魂魄
T2122_.53.0999a13: 猶能憑依於人以爲淫厲。況良霄乎
T2122_.53.0999a14: 淮南子曰。天氣爲魂。地氣爲魄魄問於魂曰。
T2122_.53.0999a15: 道何以爲體。魂曰。以無有形乎。魄曰。有形
T2122_.53.0999a16: 也。若也無有。何而問也。魂曰。吾直有所遇
T2122_.53.0999a17: 之耳。視之無形。聽之無聲。謂之幽冥者。所
T2122_.53.0999a18: 以喩道。而非道也。問曰。既知魂與魄別。今
T2122_.53.0999a19: 時俗亡何故以衣喚魂。不云喚魄。答曰。魂
T2122_.53.0999a20: 是靈。魄是屍。故禮以初亡之時。以己所著
T2122_.53.0999a21: 之衣。將向屍魄之上。以魂外出故。將衣喚
T2122_.53.0999a22: 魂。魂識己衣。尋衣歸魄。若魂歸於魄。則屍
T2122_.53.0999a23: 口纊動。若魂不歸於魄。則口纊不動。以理
T2122_.53.0999a24: 而言。故云招魂不言喚魄。故蕭喪服要記
T2122_.53.0999a25: 曰。魯哀公葬其父。孔子問曰。寧設魂衣乎。
T2122_.53.0999a26: 哀公曰。魂衣起伯桃。伯桃荊山之下道逢寒
T2122_.53.0999a27: 死。友人羊角哀往迎其屍。愍魂神之寒。故改
T2122_.53.0999a28: 作魂衣。吾父生服錦繍。死于衣被。何用衣
T2122_.53.0999a29: 爲
T2122_.53.0999b01: 問曰。何須幡上書其姓名。答曰。幡招魂置
T2122_.53.0999b02: 其乾地。以魂識其名。尋名入於闇室。亦投之

T2122_.53.0999b03:

於魄。或入於重室

直龍
反

重者重也

徒用
反

以重

T2122_.53.0999b04: 之内。具安祭食。以存亡各別明闇不同故。鬼
T2122_.53.0999b05: 神闇食。生人明食。故重用籧篨。裹其食具。
T2122_.53.0999b06: 以安重内。置其坤地也
T2122_.53.0999b07: 依如西域葬法有四。一水漂。二火焚。三土
T2122_.53.0999b08: 埋。四施林。五分律云。若火燒時安在石上。
T2122_.53.0999b09: 不得草土上。恐傷蟲故。四分律云。如來輪
T2122_.53.0999b10: 王二人悉火葬。餘人通前。四葬者多。五分

T2122_.53.0999b11:

律云。屍應埋之

此謂王法不許施身。復恐夏燒殺蟲。
故令埋之。自外無難水林亦得也

T2122_.53.0999b12: 又依四分律及五百問事云。若見如來塔廟
T2122_.53.0999b13: 及見五衆出家人塚塔。大於己者。皆須展
T2122_.53.0999b14: 轉依生時年臘而設禮之。若一切白衣見出
T2122_.53.0999b15: 家人塚塔。不簡大小皆須敬禮
T2122_.53.0999b16: 述曰。既知如此。諸道俗等。若見師僧父母
T2122_.53.0999b17: 亡柩。外來弔人小於亡者。至其屍所如常設
T2122_.53.0999b18: 禮。已先執孝子手默慰吊之。後至大徳所。具
T2122_.53.0999b19: 展哀情。弔而拜之。亦見愚癡白衣。妄行法教。
T2122_.53.0999b20: 展轉教他。不聽禮父母叔伯尊親亡靈。口云。
T2122_.53.0999b21: 我既受戒彼爲鬼神。故不合禮。恐破戒故。此
T2122_.53.0999b22: 不合教。反招無知之罪。伏惟師僧等長養我
T2122_.53.0999b23: 法身。父母叔伯等長養我生身。依斯乳哺長
T2122_.53.0999b24: 大成人。思此恩徳昊天難報。歴劫酬恩。豈
T2122_.53.0999b25: 一生能謝。不存敬恩。反起墮慢。繼踵鄙夫。
T2122_.53.0999b26: 何成孝子。故世尊極聖。尚自躬扶亡父屍
T2122_.53.0999b27: 送。況下凡愚輒生怠慢。故涅槃經云。知恩
T2122_.53.0999b28: 者。大悲之本。不知恩者。甚於畜生
T2122_.53.0999b29: 又淨飯王泥洹經云。白淨王在舍夷國。病篤
T2122_.53.0999c01: 將終。思見世尊及難陀等。世尊在王舍城耆
T2122_.53.0999c02: 闍崛山中。去此懸遠五十由旬。世尊在靈鷲
T2122_.53.0999c03: 山。天耳遙聞父思憶聲。即共阿難等乘空而
T2122_.53.0999c04: 至。以手摩王額上。慰勞王已。爲王説摩訶
T2122_.53.0999c05: 波羅本生經。王聞得阿那含果。王捉佛手捧
T2122_.53.0999c06: 置心上。佛又説法得阿羅漢果。無常對至命
T2122_.53.0999c07: 盡氣絶。忽就後世。至闍維時。佛共難陀在
T2122_.53.0999c08: 喪頭前肅恭而立。阿難羅雲在喪足後。阿難
T2122_.53.0999c09: 陀長跪白佛言。唯願聽我擔伯父棺。羅雲復
T2122_.53.0999c10: 言。唯願聽我擔祖王棺。世尊慰言。當來世人
T2122_.53.0999c11: 皆凶暴。不報父母育養之恩。爲是不孝衆生
T2122_.53.0999c12: 設化法故。如來躬欲擔於父王之棺。即時三
T2122_.53.0999c13: 千大千世界六種震動。一切衆山駊騀涌沒。
T2122_.53.0999c14: 如水上船。爾時一切諸天龍神。皆來赴喪擧
T2122_.53.0999c15: 聲哭泣。四天王將鬼神億百千衆。皆共擧
T2122_.53.0999c16: 喪。白佛言。佛爲當來諸不孝父母者故。以
T2122_.53.0999c17: 大慈悲親欲自身擔父王棺四王倶白佛言。
T2122_.53.0999c18: 我等是佛弟子。從佛聞法得須陀洹。以是之
T2122_.53.0999c19: 故。我曹宜擔父王之棺。佛聽四王擔父王棺。
T2122_.53.0999c20: 即變爲人。一切人民莫不啼泣。世尊躬自
T2122_.53.0999c21: 手執香鑪。前行詣於墓所。令千羅漢往大海
T2122_.53.0999c22: 渚上取牛頭栴檀種種香木。以火焚之。佛言。
T2122_.53.0999c23: 苦空無常。猶如幻化水月鏡像燒身歸竟。爾
T2122_.53.0999c24: 時諸王各持五百瓶乳。以用滅火。火滅之後
T2122_.53.0999c25: 競共收骨。盛金剛函。即於其上便共起塔。
T2122_.53.0999c26: 懸繒幡蓋供養塔廟。佛告衆會。父王淨飯是
T2122_.53.0999c27: 清淨人。生淨居天
T2122_.53.0999c28: 又佛母泥洹經云。大愛道比丘尼。即是佛
T2122_.53.0999c29: 姨母。不忍見佛後當滅度。欲先滅度。與除饉

T2122_.53.1000a01:

女五百人

即是比丘尼也。康僧會法鏡經云。凡夫貪
染六塵。猶餓夫貪飯不知厭足今聖人斷貪

T2122_.53.1000a02:

除六情飢饉故。號出
家尼。爲除饉也

以手摩佛足。繞佛三匝。稽

T2122_.53.1000a03: 首而去。現神足徳。於自座沒。從東方來在虚
T2122_.53.1000a04: 空中作十八變。八方上下亦復如是。放大光
T2122_.53.1000a05: 明以照諸冥。上曜諸天。五百除饉變化倶然
T2122_.53.1000a06: 同時泥洹。佛勸理家作五百輿床。麻油香華
T2122_.53.1000a07: 樟柟梓材。事各五百。眞伎正音當以供養。一
T2122_.53.1000a08: 切凡聖覩之莫不哀泣。闍維畢捧舍利詣佛
T2122_.53.1000a09: 所。於是四方各二百五十應眞。神足飛來稽
T2122_.53.1000a10: 首佛足。至舍利所。千比丘倶皆就坐。佛告
T2122_.53.1000a11: 阿難。取舍利盛之。以鉢著吾手中。阿難如命。
T2122_.53.1000a12: 告諸比丘。斯聚舍利本是穢身。兇愚急暴。嫉
T2122_.53.1000a13: 妬陰謀。敗道壞徳。今母能拔興丈夫行。獲應
T2122_.53.1000a14: 眞道遷靈卒無。何其健哉。勅令興廟供養
T2122_.53.1000a15: 又増一阿含經云。佛告阿難陀羅雲。汝等輿
T2122_.53.1000a16: 大愛道身。我當親自供養。爾時釋提桓因四
T2122_.53.1000a17: 天王等。前白佛言。唯願勿自勞神。我等自
T2122_.53.1000a18: 當供養。佛言。止止。所以然者。父母生子多
T2122_.53.1000a19: 有所益。長養恩重乳哺懷抱。要當報恩不得
T2122_.53.1000a20: 不報。過去未來諸佛母。先取滅度。諸佛皆
T2122_.53.1000a21: 自供養闍維舍利也。時毘沙門天王使諸鬼
T2122_.53.1000a22: 神往栴檀林取栴檀薪。至曠野之間。佛躬
T2122_.53.1000a23: 自轝床一脚。阿難輿一脚。飛在虚空。往至
T2122_.53.1000a24: 塚間。爾時佛自取栴檀木著大愛道身上。佛
T2122_.53.1000a25: 言。有四人應起塔供養。一者佛。二者辟支
T2122_.53.1000a26: 佛。三者漏盡阿羅漢。四者轉輪聖王。皆以
T2122_.53.1000a27: 十善化物故。爾時人民即取舍利。各起塔供
T2122_.53.1000a28: 養。依雜阿含經。愛道姨母。即是難陀親母
T2122_.53.1000a29: 也
T2122_.53.1000b01: 又増一阿含經云。四部弟子中略取前後者。
T2122_.53.1000b02: 且列八人。比丘中最初得道者如拘隣比丘。
T2122_.53.1000b03: 善能勸化。不失威儀。最後得道者如須跋陀
T2122_.53.1000b04: 羅。臨得道日入般涅槃。比丘尼中最初得道
T2122_.53.1000b05: 者如大愛道尼。最後得道者如陀羅倶夷國
T2122_.53.1000b06: 尼。優婆塞中最初得道者如商客男。最後得
T2122_.53.1000b07: 道者如倶夷那摩羅。優婆夷中最初得道者
T2122_.53.1000b08: 如難婆女。最後得道者如藍優婆夷
T2122_.53.1000b09: 受生部第四
T2122_.53.1000b10: 夫生則八識持。死則四大離散。迅矣百齡
T2122_.53.1000b11: 終歸磨滅。循環三界運轉靡停。故經曰。有
T2122_.53.1000b12: 始必終。既生則滅。聖教不虚自覩交臂。所
T2122_.53.1000b13: 以於此縁中略述六門
T2122_.53.1000b14: 第一門中臨命終時。檢身冷熱。驗其善惡。具
T2122_.53.1000b15: 知來報。故瑜伽論云。此有情者。非色非心。
T2122_.53.1000b16: 假爲命者。大小皆同死通漸頓。諸師相傳。造
T2122_.53.1000b17: 善之人從下冷觸至臍已上。煖氣後盡。即
T2122_.53.1000b18: 生人中。若至頭面熱氣後盡。即生天道。若
T2122_.53.1000b19: 造惡者與此相違。從上至腰熱後盡者。生於
T2122_.53.1000b20: 鬼趣。從腰至膝熱氣盡者。生於畜生。從膝
T2122_.53.1000b21: 已下乃至脚盡者。生地獄中。無學之人入
T2122_.53.1000b22: 涅槃者。或在心煖。或在頂也。然瑜伽論云。
T2122_.53.1000b23: 羯羅藍義最初託處。即名肉心。如是識於此
T2122_.53.1000b24: 處最初託。即從此處最後捨。釋云。依瑜伽
T2122_.53.1000b25: 論由造善生上。故從下漸捨至肉心。後方
T2122_.53.1000b26: 説上捨。由造惡生下故先從上捨至肉心。後
T2122_.53.1000b27: 方從下捨也
T2122_.53.1000b28: 倶舍論云。若人正死。於何身分中意識斷
T2122_.53.1000b29: 滅。若一時身死根共意識一時倶滅。若人次
T2122_.53.1000c01: 第死。此中偈曰
T2122_.53.1000c02: 次第死脚齊於心意識斷
T2122_.53.1000c03: 下人天不生
T2122_.53.1000c04: 論中釋曰。若人必往惡道受生及人道。如此
T2122_.53.1000c05: 等人。次第於阿羅漢。此人於心意識斷絶。有
T2122_.53.1000c06: 餘部説於頭上。何以故。身根於此等處與意
T2122_.53.1000c07: 識倶滅故。若人正死。此身根如熱。石水漸漸
T2122_.53.1000c08: 縮滅。於脚等處次第而滅。釋云。倶舍論述
T2122_.53.1000c09: 小乘義。故云身於此等處與意識倶滅。若依
T2122_.53.1000c10: 大乘。身根於此等處與本識倶滅也
T2122_.53.1000c11: 第二受生方法者。依倶舍論云。爲行至。應
T2122_.53.1000c12: 生道處故。起此中陰衆生。由宿業勢力所生
T2122_.53.1000c13: 眼根。雖住最遠處。能見應生處。於中見父
T2122_.53.1000c14: 母變異事。若變成男。於母即起男人欲心。若
T2122_.53.1000c15: 變成女。於父即起女人欲心。倒此心起瞋。
T2122_.53.1000c16: 此中有衆生。由二起顛倒心故。求欲戲往至
T2122_.53.1000c17: 生處。是即樂得屬已。是時不淨已至胎處。
T2122_.53.1000c18: 即生歡喜。仍託彼生。從此刹那是衆生五陰
T2122_.53.1000c19: 和合堅實。中有五陰。即滅如此方説受生。
T2122_.53.1000c20: 若胎是男依母左脇。面向母背蹲坐。若胎是
T2122_.53.1000c21: 女。依母右脇向母腹而住。若胎非男非女。
T2122_.53.1000c22: 隨欲類託生。住亦如此。無有中有異於男
T2122_.53.1000c23: 女皆具根故。是故或男或女。託生而住。後
T2122_.53.1000c24: 時在胎中増長。或作黄門。若託胎卵二生。
T2122_.53.1000c25: 道理如此。若衆生欲受濕生愛樂香故至生
T2122_.53.1000c26: 處。此香或淨。或不淨。隨宿業故。若是化生
T2122_.53.1000c27: 愛樂處所故至生處。若爾地獄衆生。云何
T2122_.53.1000c28: 生樂處所。由心顛倒故。此衆生見寒風冷雨
T2122_.53.1000c29: 觸惱身。見地獄火猛熾盛可愛。欲得暖觸故
T2122_.53.1001a01: 往入彼。復見身爲熱風光及火焔等所炙。苦
T2122_.53.1001a02: 痛難忍。見寒地獄清涼愛樂冷觸故往入彼。
T2122_.53.1001a03: 胎卵二生於父母變異事生愛。濕化二生不
T2122_.53.1001a04: 由託赤白爲身故無此變。濕生但愛著香故。
T2122_.53.1001a05: 至所生處。隨業善惡。所愛之香自有淨穢。化
T2122_.53.1001a06: 生但愛所依之處。地獄雖是苦處。然罪人樂
T2122_.53.1001a07: 亦得愛處。於中受生。何以故。非愛不受生
T2122_.53.1001a08: 故。論云。如往昔造作能感如此生。樂見身
T2122_.53.1001a09: 是如此位。見彼衆生亦爾。是故往彼。先舊
T2122_.53.1001a10: 諸師作如此説。若衆生年三十時。行殺生業
T2122_.53.1001a11: 網捕衆生。行此事時必有伴類。此業能感地
T2122_.53.1001a12: 獄生。後於中陰中。見自身如昔年三十行網
T2122_.53.1001a13: 捕時故言位。又見昔伴與昔不差。見地獄時。
T2122_.53.1001a14: 如昔見江湖諸伴類等相牽共入其中。縁此
T2122_.53.1001a15: 起變即於中受生後解昔所造業雖多。必
T2122_.53.1001a16: 以一業牽地獄生。或於年二十時作此業。或
T2122_.53.1001a17: 三十時作此業。後於中陰中見自身。如昔作
T2122_.53.1001a18: 業時少老。見地獄衆生。並如己年時。年時
T2122_.53.1001a19: 既相似。於此衆生起變。即往就彼。由此愛
T2122_.53.1001a20: 故受生。依經部師作如此釋
T2122_.53.1001a21: 又瑜伽論云。若居薄福者。當生下賤家。彼於
T2122_.53.1001a22: 死時及入胎時。便聞種種紛亂之聲。及自妄
T2122_.53.1001a23: 見入於叢林竹 &T033759;

蘆荻等中。若多福者。當
T2122_.53.1001a24: 生尊貴家。彼於爾時便自聞有寂靜美妙可
T2122_.53.1001a25: 意音聲。及自妄見昇宮殿等可意相現
T2122_.53.1001a26: 又倶舍論云。若人臨終起邪見心。是人以先
T2122_.53.1001a27: 不善爲因邪見爲縁故墮地獄。有論師言。一
T2122_.53.1001a28: 切不善皆是地獄因。此不善之餘生畜生餓
T2122_.53.1001a29: 鬼中。又法業盛故墮畜生中。如婬慾盛故
T2122_.53.1001b01: 生於鴿雀鴛鴦之中。瞋恚盛故生於蚖蝮蛇
T2122_.53.1001b02: 蠍中。愚癡盛故生猪羊蚌蛤中。憍慢盛故
T2122_.53.1001b03: 生於師子虎狼中。掉戲盛故生獼猴中。慳嫉
T2122_.53.1001b04: 盛故生餓狗中。若有少分施善餘福。雖生
T2122_.53.1001b05: 畜生於中微樂。身口二業雖由心爲主。然其
T2122_.53.1001b06: 口業受報者多。如罵人輕躁喩如獼猴即生
T2122_.53.1001b07: 猴中。若言貪悷如烏。語如狗吠。騃如猪羊。
T2122_.53.1001b08: 聲如驢鳴。行如 &MT01914;

駝。自高如象。惡如逸牛。
T2122_.53.1001b09: 婬如鳥雀。怯如猫狸。諂如野狐。如是諸惡隨
T2122_.53.1001b10: 口受報。然由三毒爲本。三毒之中貪愛爲重。
T2122_.53.1001b11: 如捉布一頭餘則盡隨。故智度論云。若不
T2122_.53.1001b12: 斷愛愛則潤生。是故四生皆由愛起。如説多
T2122_.53.1001b13: 欲生鳥雀中。多貪味故。厠中受生。又愛欲故
T2122_.53.1001b14: 卵生。貪香味故受濕生。隨其所愛故。起慇
T2122_.53.1001b15: 重業則受化生。若慇重心樂行罪業。死時妄
T2122_.53.1001b16: 見地獄受其化生。若慇重愛福上界化生。故
T2122_.53.1001b17: 成論云。如樹根不拔其樹猶生。貪根不拔苦
T2122_.53.1001b18: 樹常在
T2122_.53.1001b19: 又瑜伽論云。云何生我愛無間已生故。無始
T2122_.53.1001b20: 樂著戲論。因已熏習故。淨不淨業因已熏習
T2122_.53.1001b21: 故。彼所依體。由二種因。増上力故。從種子。
T2122_.53.1001b22: 即於是處中有異熟無間得生。死時如稱兩
T2122_.53.1001b23: 頭低昂時等。而此中必具諸根造惡業者。所
T2122_.53.1001b24: 得中有如黒𦏌光。或陰暗夜作善業者。如白
T2122_.53.1001b25: 衣光。或晴明夜。倶舍論云。此中有具足五
T2122_.53.1001b26: 根。金剛等所不能礙。須彌山下金剛中有蝦
T2122_.53.1001b27: 蟇。於中受生。中有細色金剛。不能礙之。有
T2122_.53.1001b28: 天眼者。能見此事。重擧所聞事證。曾聞人
T2122_.53.1001b29: 説。燒鐵令熱。破之見蟲
T2122_.53.1001c01: 第三壽量長短者。倶舍論云。若不定生處於
T2122_.53.1001c02: 餘處。此道中皆得受生。譬如牛於夏時欲事
T2122_.53.1001c03: 偏多。狗於秋時。熊於冬時。馬於春時。野干
T2122_.53.1001c04: 等欲事無時。是時此衆生應生牛中。若非夏
T2122_.53.1001c05: 時則生野干中。若應生狗中。非時則生野
T2122_.53.1001c06: 干中
T2122_.53.1001c07: 又倶舍小乘師有四釋不同。一説極促時死
T2122_.53.1001c08: 已即受陰生。二説得住七日。七日滿已。處
T2122_.53.1001c09: 中有不限時節。三説得住四十九日生縁未
T2122_.53.1001c10: 具。死已更受。亦不限時節。四説隨受生縁。
T2122_.53.1001c11: 乃至經劫住不命終。第五依瑜伽論云。若未
T2122_.53.1001c12: 得生縁極七日住。死而復生。乃至七七日受
T2122_.53.1001c13: 死生。自此已後決得生縁。此與前四皆不同
T2122_.53.1001c14: 也
T2122_.53.1001c15: 第四通力遲速者。倶舍論云。此中陰游空而
T2122_.53.1001c16: 去。如人捨命應至無量世界外受生。俄頃即
T2122_.53.1001c17: 到。二乘通力未出一世界。中陰已至無量世
T2122_.53.1001c18: 界外。縱佛神力亦不能遮令不往生得住餘
T2122_.53.1001c19: 道。以業力定故。論業通勝者。據勝凡夫一
T2122_.53.1001c20: 乘神通。婆沙論云。神足勝者。據佛神通速
T2122_.53.1001c21: 也
T2122_.53.1001c22: 第五互見不同者。依倶舍論云。若同生道中
T2122_.53.1001c23: 陰定互相見。若人有天眼最清淨是一道慧
T2122_.53.1001c24: 類。此人亦得見彼生。若報得天眼則不能見。
T2122_.53.1001c25: 以最細故。薩婆多部云。若同於人道中受生。
T2122_.53.1001c26: 同是人道中陰。互得相見。此義爲定。不能見
T2122_.53.1001c27: 餘道中陰。若人修得天眼。此天眼則是道類。
T2122_.53.1001c28: 能見中陰色。若報得天眼則不能見中陰色。
T2122_.53.1001c29: 中陰色細餘色故。依正量部云。天道中陰備
T2122_.53.1002a01: 能見五道中陰色。人道中陰能見四道。除天
T2122_.53.1002a02: 道中陰。非其所能見。如是次第除前。乃至
T2122_.53.1002a03: 地獄道中陰。除前四道中陰。非其所見。唯
T2122_.53.1002a04: 見地獄道中陰
T2122_.53.1002a05: 第六身量大小者。倶舍論云。身量如六七歳
T2122_.53.1002a06: 小兒。而識解聰利。若菩薩在中陰。如圓滿
T2122_.53.1002a07: 少病人。具大小相。是故雖在中陰。正欲入胎。
T2122_.53.1002a08: 而能遍照萬倶胝剡浮洲
T2122_.53.1002a09: 頌曰
T2122_.53.1002a10:     高堂信逆旅壞業理常牽
T2122_.53.1002a11:     玉匣方委觀金臺不復延
T2122_.53.1002a12:     挽聲隨遙遠蘿影帶松懸
T2122_.53.1002a13:     詎能留十念唯應逐四縁
T2122_.53.1002a14:     幻工作同異變弄作多身
T2122_.53.1002a15:     愚俗諍人我誰復非謂眞
T2122_.53.1002a16:     謬者疑久固達者知幻賓
T2122_.53.1002a17:     親疎既無定何勞非蒼旻

T2122_.53.1002a18:

感應縁

略引十
六驗

T2122_.53.1002a19: 漢哀帝有女孕未生二月兒啼腹中
T2122_.53.1002a20: 漢平帝時有牧女春死棺殮六日出棺
T2122_.53.1002a21: 漢建安中李妖死十四日復生
T2122_.53.1002a22: 漢陳留史姁臨死遺囑有徴
T2122_.53.1002a23: 漢馮貴人亡死將百歳賊發塚顏色如故
T2122_.53.1002a24: 漢靈帝時遼西人見遼水中浮棺内人語云
T2122_.53.1002a25: 是伯夷之弟孤竹君也
T2122_.53.1002a26: 漢北海營陵有道人能令人與已死人相見
T2122_.53.1002a27: 漢武帝時幸李夫人後卒哀帝見之帳中
T2122_.53.1002a28: 漢＊時杜嘏家葬而婢誤不得出經十年開塚
T2122_.53.1002a29: 而婢尚生
T2122_.53.1002b01: 漢洛陽沙門達多發墓得生人死來十二年
T2122_.53.1002b02: 晋唐遵暴死經夕見有靈徴可驗
T2122_.53.1002b03: 晋沙門訶羅竭存亡皆有靈徴神異難測
T2122_.53.1002b04: 晋沙門竺法慧存亡亦有靈神化難測
T2122_.53.1002b05: 宋沙門慧遠有弟子名黄遷存亡有驗
T2122_.53.1002b06: 隋沙門釋玄景存亡亦有徴祥可驗
T2122_.53.1002b07: 唐居士裴則男暴死而穌説冥道可驗
T2122_.53.1002b08: 漢哀帝建平四年四月。山陽方有女子田無
T2122_.53.1002b09: 壹孕未生。二月兒啼腹中。及生不擧葬之陌
T2122_.53.1002b10: 上。三日有人過。聞兒啼聲。母掘養之
T2122_.53.1002b11: 漢平帝元始元年二月。朔方廣牧女子趙病
T2122_.53.1002b12: 春死。棺殮六日。出在棺外。自言。見死夫。乃
T2122_.53.1002b13: 曰。年二十七。汝不當死。太守譚以聞説曰。
T2122_.53.1002b14: 至陰爲陽。下人爲上。其後王莽簒位
T2122_.53.1002b15: 漢建安中李妖死。十四日復生。其語具作鬼
T2122_.53.1002b16: 神。獻帝初平中長沙桓氏死。月餘其母聞棺
T2122_.53.1002b17: 中有聲。發之遂生
T2122_.53.1002b18: 漢陳留考城史姁字威明。年少時當得病。臨
T2122_.53.1002b19: 死謂其母曰。我死當復生。埋我以竹杖柱
T2122_.53.1002b20: 我瘞上。若杖拔掘出我。及死埋之柱如其
T2122_.53.1002b21: 言。七日往視之。＊杖果拔出。即掘屍出活。走
T2122_.53.1002b22: 至井上浴已。平復如故。復與隣人乘船至下
T2122_.53.1002b23: 邳。賣鋤不售。思欲歸。謂人曰。我方暫歸。人
T2122_.53.1002b24: 不信之。何有千里暫得歸耶。答曰。一宿便還。
T2122_.53.1002b25: 即不相信。作書得報。以爲驗實。其一宿便
T2122_.53.1002b26: 還。果得報書。具知消息。考城令江夏 &T053321;

賈和
T2122_.53.1002b27: 聞之。姉病在郷里。欲急知消息。請往省之。
T2122_.53.1002b28: 路遙三千。再宿報書。具知委曲
T2122_.53.1002b29: 漢馮貴人亡死將百歳。盜賊發塚。顏色如故。
T2122_.53.1002c01: 但肉微冷。群賊幸之。致相妬忌。然後事覺
T2122_.53.1002c02: 漢令支縣有孤竹城。古孤竹之國也。靈帝光
T2122_.53.1002c03: 和元年。遼西人見遼水中有浮棺。欲斫破之。
T2122_.53.1002c04: 棺中人語曰。我是伯夷之弟孤竹君也。海水
T2122_.53.1002c05: 壞我棺槨。是以漂流。汝斫我何爲。人懼不
T2122_.53.1002c06: 敢斫。因爲立廟祠祀。吏民有欲發視者。皆
T2122_.53.1002c07: 無何而死
T2122_.53.1002c08: 漢北海營陵有道人。能令人與已死人相見。
T2122_.53.1002c09: 其同郡人婦死已數年。聞而往見之曰。願令
T2122_.53.1002c10: 我一見亡婦。死不恨矣。道人曰。可卿往見
T2122_.53.1002c11: 之。若聞鼓聲。疾出勿留。乃語其相見之制。於
T2122_.53.1002c12: 是與婦言語悲喜。思情如生。良久聞鼓音
T2122_.53.1002c13: 聲。恨不能得住當出戸時。揜閉其衣裾。戸
T2122_.53.1002c14: 間掣絶而去。至後歳餘。此人身亡。室家葬
T2122_.53.1002c15: 之。開塚見婦棺。蓋下有衣裾
T2122_.53.1002c16: 漢武帝幸李夫人。夫人後卒。帝哀思不已。
T2122_.53.1002c17: 方士少翁言能致其神。乃施帷帳明燈燭。帝
T2122_.53.1002c18: 遙望見美女居帳中。如李夫人之状。而不得
T2122_.53.1002c19: 就。乃遙視之
T2122_.53.1002c20: 漢杜嘏家葬。而婢誤不得出。後十餘年開塚
T2122_.53.1002c21: 附葬。而婢尚生。其始如瞑。有頃漸問之。自
T2122_.53.1002c22: 謂甞一再宿耳。初婢埋時。年至十五。及開

T2122_.53.1002c23:

塚後更生十五六年。嫁之有子

右此九驗出
搜神異記

T2122_.53.1002c24: 漢菩提寺。西域人所立也。在慕義里。沙門
T2122_.53.1002c25: 達多發墓取塼。得一人以送。時太后與漢明
T2122_.53.1002c26: 帝在華林都堂。以爲妖異。謂黄門郎徐紇
T2122_.53.1002c27: 曰。上古以來頗有此事不。紇曰。昔魏時發
T2122_.53.1002c28: 塚得霍光女婿范朋友家奴。説漢朝廢立。與
T2122_.53.1002c29: 史書符合。不足爲異也。后令紇問其姓名。
T2122_.53.1003a01: 死來幾年。何所飮食。死者答曰。臣姓崔名
T2122_.53.1003a02: 涵。字子洪博陵安平人。父名暢。母姓魏。家
T2122_.53.1003a03: 在城西埠財里。死時年十五。今乃二十七。在
T2122_.53.1003a04: 地下十二年。常似醉臥無所食也。時復游行。
T2122_.53.1003a05: 或遇飮食。如似夢中。不甚辯了。后即遣門
T2122_.53.1003a06: 下録事張俊。詣埠財里訪涵父母。果有崔暢
T2122_.53.1003a07: 其妻魏氏。俊問暢曰。卿有死兒不。暢曰。有
T2122_.53.1003a08: 息子洪。年十五而亡。俊曰。爲人所發今日穌
T2122_.53.1003a09: 活在華林園。主上遣我來相問。暢聞驚悑
T2122_.53.1003a10: 曰。實無此兒。向者謬言。俊還具以實聞啓后。
T2122_.53.1003a11: 后遣俊送涵向家。暢聞涵至門前。起火手持
T2122_.53.1003a12: 刀。魏氏把桃枝拒之。汝不須來。吾非汝父。
T2122_.53.1003a13: 汝非我子。急手速去。可得無殃。涵遂捨去。游
T2122_.53.1003a14: 於京師衖内。常宿寺門下。汝南王暢黄衣一
T2122_.53.1003a15: 通。性畏日不仰視天。又畏水火及兵刃之屬。
T2122_.53.1003a16: 常走於路。疲則止。不徐行也。時人猶謂是鬼。
T2122_.53.1003a17: 雒陽大市北有奉終里。里内之人。多賣送
T2122_.53.1003a18: 死之具及諸棺槨。涵謂曰。柏棺。勿以桑木
T2122_.53.1003a19: 爲欀。人問其故。涵曰。吾在地下見發鬼兵。
T2122_.53.1003a20: 有一鬼稱。是柏棺。應免兵主。吏曰。儞雖柏
T2122_.53.1003a21: 棺桑木爲欀。遂不免兵。京師仰聞此。柏木

T2122_.53.1003a22:

勇貴。人疑賣棺者化涵故發此言

見洛陽
寺記録

T2122_.53.1003a23: 晋唐遵字保道。上虞人也。晋太元八年暴病
T2122_.53.1003a24: 而死。經夕得穌。云有人呼將去至一城府。未
T2122_.53.1003a25: 進頃見其從叔自城中出。驚問遵。汝何故來。
T2122_.53.1003a26: 遵答。違離姑姉。並歴年載。欲往問訊。本明當
T2122_.53.1003a27: 發。夜見數人。急呼來此。即時可得歸去。而
T2122_.53.1003a28: 不知還路。從叔云。汝姑喪已二年。汝大姉兒
T2122_.53.1003a29: 道文近被録來。既蒙恩放。仍留看戲。不即
T2122_.53.1003b01: 還去。積日方歸。家已殯殮。乃入棺中。又搖
T2122_.53.1003b02: 動棺器。冀望其家覺寤開棺。棺遂至路。落
T2122_.53.1003b03: 棺車下。其家或欲開之。乃問卜者。卜云不
T2122_.53.1003b04: 吉。遂不敢開。不復得生。今爲把沙之役。辛
T2122_.53.1003b05: 勤極苦。汝宜速去。勿復住此。且汝小姉又已
T2122_.53.1003b06: 喪亡。今與汝姑共在地獄。日夕憂苦。不知
T2122_.53.1003b07: 何時可得免脱。汝今還去可語其兒。勤修功
T2122_.53.1003b08: 徳庶得免之。於此示遵歸路。將別又屬遵
T2122_.53.1003b09: 曰。汝得還生良爲殊慶。在世無幾倏如風塵。
T2122_.53.1003b10: 天堂地獄苦樂報應。吾昔聞其語。今覩其實。
T2122_.53.1003b11: 汝宜深勤善業務爲孝敬愛法持戒。愼不
T2122_.53.1003b12: 可犯。一去人身入此罪地。幽窮苦酷。自悔
T2122_.53.1003b13: 何及。勤以在心不可忘也。我家親屬。生時
T2122_.53.1003b14: 不信罪福。今並遭塗炭長受楚毒。焦爛傷痛
T2122_.53.1003b15: 無時暫休。欲求一日改惡爲善。當何得耶。悉
T2122_.53.1003b16: 我所具知故以囑汝。勸化家内共加勉勵。言
T2122_.53.1003b17: 已洟泣。因此而別。遵隨路而歸。俄而至家。
T2122_.53.1003b18: 家治棺將竟。方營殯殮。遵既附屍。屍尋氣
T2122_.53.1003b19: 通。移日稍差。勸示親識。並奉大法。初遵姑
T2122_.53.1003b20: 適南郡徐漢。長姉＊適江夏樂瑜。其小姉
T2122_.53.1003b21: ＊適呉興嚴晩。途路懸遠久斷音息。遵既差。
T2122_.53.1003b22: 遂至三郡。尋訪姑及小姉。姉子果並喪亡。
T2122_.53.1003b23: 長姉亦説。兒道文殮後棺動墮車。皆如叔言。
T2122_.53.1003b24: 既聞遵説道文横死之意。姉追加痛恨。重爲

T2122_.53.1003b25:

製服

右此一驗
出冥祥記

T2122_.53.1003b26: 晋雒陽有釋訶羅竭者。本襄陽人。少出家
T2122_.53.1003b27: 誦經二百萬言。性虚玄守戒節。善擧厝美容
T2122_.53.1003b28: 色。多行頭陀獨宿山野。晋武帝太康九年。暫
T2122_.53.1003b29: 至雒陽。時疫疾甚流。呪者皆愈。至晋慧帝
T2122_.53.1003c01: 元康元年。迺入止婁至山石室中坐禪。此
T2122_.53.1003c02: 室去水既遠。時人欲爲開澗。竭曰。不假相
T2122_.53.1003c03: 勞。乃自起以左脚蹍室西石壁。壁陷沒指。
T2122_.53.1003c04: 既拔足已水從中出。清香濡美。四時不絶。來
T2122_.53.1003c05: 飮者。皆止飢渇除疾病。至元康八年。端坐從
T2122_.53.1003c06: 化。弟子依國法闍維之。焚燎累日而屍猶坐
T2122_.53.1003c07: 火中。永不灰燼。乃移還室内。後西域人竺
T2122_.53.1003c08: 定字安世。晋咸和中往其國。親自觀視見屍。
T2122_.53.1003c09: 儼然平坐。亡已三十餘年。定後至京。傳之道
T2122_.53.1003c10: 俗
T2122_.53.1003c11: 晋竺法慧。本關中人。方直有戒行。入嵩高
T2122_.53.1003c12: 山事佛圖蜜爲師。晋康帝建元年。至襄陽止
T2122_.53.1003c13: 羊叔子寺。不受別請。毎乞食輒齎繩床自隨。
T2122_.53.1003c14: 於閑曠之路則施之而坐。時或遇雨以油帔
T2122_.53.1003c15: 自覆。雨止唯見繩床。不知慧所在。訊問未息。
T2122_.53.1003c16: 慧已在床。毎語弟子法昭曰。汝過去時折一
T2122_.53.1003c17: 雞脚。其殃尋至。俄而昭爲人所擲。脚遂永
T2122_.53.1003c18: 疾。後語弟子云。新野有一老翁當命過。吾
T2122_.53.1003c19: 欲度之。仍行於畦畔之間。果見一＊翁將牛
T2122_.53.1003c20: 耕田。慧從乞牛。＊翁不與。慧前自捉牛鼻。
T2122_.53.1003c21: ＊翁懼其異。遂以施之。慧牽牛＊呪願七歩而
T2122_.53.1003c22: 反。以牛還＊翁。＊翁少日而亡。後征西庾移
T2122_.53.1003c23: 恭鎭襄陽。既素不奉法。聞慧有非常之迹甚
T2122_.53.1003c24: 嫉之。慧預告弟子曰。吾宿對尋至。誡勸眷屬
T2122_.53.1003c25: 令勤修福善。爾後二日果收而刑之。春秋
T2122_.53.1003c26: 五十八矣。臨死語衆人云。猶枉刑吾。吾死
T2122_.53.1003c27: 後三日天當暴雨。至期果洪霔。城門外深

T2122_.53.1003c28:

一丈。恭眷屬居民等並皆沒死

右此二驗出
梁高僧傳

T2122_.53.1003c29: 宋慧遠沙門者。江陵長沙寺僧也。師慧印
T2122_.53.1004a01: 善禪法。號曰禪師。遠本印蒼頭名黄遷。年
T2122_.53.1004a02: 二十時印毎入定。輒見遷先世。乃是其師。故
T2122_.53.1004a03: 遂度爲弟子。常寄江陵市西楊道産家行般
T2122_.53.1004a04: 舟。勤苦歳餘。因爾遂頗有感變。或一日之
T2122_.53.1004a05: 中赴十餘處齋。雖復終日竟夜行道轉經。而
T2122_.53.1004a06: 家家悉見黄遷在焉。衆稍敬異之。以爲得道。
T2122_.53.1004a07: 孝建二年一旦自言死期。謂道産曰。明夕
T2122_.53.1004a08: 吾當於君家過世。至日道産設八關。然燈通
T2122_.53.1004a09: 夕。初夜中夜。遷猶豫衆行道。休然不異。四
T2122_.53.1004a10: 更之後。乃稱疲而臥。顏色稍變。有頃而盡。
T2122_.53.1004a11: 闔境爲設三七齋起塔。塔今猶存。死後久之。
T2122_.53.1004a12: 見形多寶寺。謂曇珣道人云。明年二月二
T2122_.53.1004a13: 十三日。當與諸天共相迎也。言已而去。曇
T2122_.53.1004a14: 珣即於長沙禪房設齋九十日。捨身布施。至
T2122_.53.1004a15: 其日苦氣。自知必終。大延道俗盛設法會。
T2122_.53.1004a16: 三更中呼問衆僧。有聞見不。衆曰。不覺異
T2122_.53.1004a17: 也。珣曰。空中有奏樂聲。靄煙香異。黄遷
T2122_.53.1004a18: 之契。今期至矣。衆僧始還堂就席。而珣已

T2122_.53.1004a19:

盡

右此一驗
出冥祥記

T2122_.53.1004a20: 宋時有一人忘其姓名。與婦同寢。天曉婦
T2122_.53.1004a21: 起。後夫尋出外。而婦還見其夫。猶在被
T2122_.53.1004a22: 中眠。須臾奴子外來。云郎求鏡。婦以奴詐。
T2122_.53.1004a23: 巧指床上以示奴。奴云。適從郎處來。於是
T2122_.53.1004a24: 馳白其夫。大愕便入。夫婦共視被中人。高
T2122_.53.1004a25: 枕安寢。正是其形。了無一異。慮是其魂神。不
T2122_.53.1004a26: 敢驚動。乃共以手徐徐撫床。遂冉冉入席。漸
T2122_.53.1004a27: 漸消滅。夫婦惋＊悑如此。少時夫得疾。性理

T2122_.53.1004a28:

乖錯。於是終卒

右一驗出
續搜神記

T2122_.53.1004a29: 宋時有諸生遠學。其父母然火夜作。兒至前
T2122_.53.1004b01: 歎息曰。今我但魂魄耳。非復生人。父母問
T2122_.53.1004b02: 之。兒曰。此月初病。以今日某時亡。今在琅
T2122_.53.1004b03: 耶任子成家。明日當殮。來迎父母。父母曰。
T2122_.53.1004b04: 去此千里。雖復願到那得及汝。兒曰。外有
T2122_.53.1004b05: 車乘。去自得至耳。父母從之上車。忽若睡頃。
T2122_.53.1004b06: 比鷄鳴已至其所。視其駕乘但魂車木馬。遂

T2122_.53.1004b07:

主人見臨兒哀。問其疾消息如言

右一驗出
搜神記

T2122_.53.1004b08: 隋相州鄴下釋玄景。姓石氏。滄州人。統解
T2122_.53.1004b09: 玄微純講大乘。後因臥疾三日。告侍人曰。
T2122_.53.1004b10: 玄景欲見彌勒佛。云何乃作夜摩天主。又云。
T2122_.53.1004b11: 賓客極多事須看視。有問其故。答云。凡夫識
T2122_.53.1004b12: 想何可檢校。向有天衆欲來邀迎耳。爾後異
T2122_.53.1004b13: 香充戸。衆共聞之。又曰。吾欲去矣。當願生
T2122_.53.1004b14: 世爲善知識。遂終於所住。即大業二年六月
T2122_.53.1004b15: 也。自生常立願云。沈骸水中。及歿後遵用
T2122_.53.1004b16: 前旨。葬于紫陌河深瀅之中。三日往觀。所
T2122_.53.1004b17: 沈之處。反成沙墳。極高峻而水分兩派。道

T2122_.53.1004b18:

俗異其雅瑞。傳迹于今

右此一驗出
唐高僧＊傳

T2122_.53.1004b19: 唐曹州離狐人裴則男。貞觀末年二十一死。
T2122_.53.1004b20: 經三日而穌。自云。初死被一人將至王所。王
T2122_.53.1004b21: 衣白非常鮮潔。王遣此人將牛耕地。此人
T2122_.53.1004b22: 訴云。兄弟幼小無人扶侍二親。王即憫之。
T2122_.53.1004b23: 乃遣使將向南。至第三重門。入見 &T055114;

湯及刀
T2122_.53.1004b24: 山劍樹。又見數千人頭皆被斬布列地上。此
T2122_.53.1004b25: 頭並口云大飢。當村有一老母。年向七十。其
T2122_.53.1004b26: 時猶未死。遂見在 &T055114;

湯前然火。觀望訖還至
T2122_.53.1004b27: 王前。見同村人張成。亦未死。有一人訴成
T2122_.53.1004b28: 云毀破某屋。王遣使檢之。報云。是實。成曰。
T2122_.53.1004b29: 成犁地不覺。犁破其塚。非故然也。王曰。汝
T2122_.53.1004c01: 雖非故。心終爲不謹耳。遂令人杖其腰上
T2122_.53.1004c02: 七下。有頃王曰。汝更無事。放汝早還。王乃
T2122_.53.1004c03: 使人送去遣。北出踰牆及登牆望見其舍。遂
T2122_.53.1004c04: 聞哭聲。乃跳下牆。忽覺起坐。既穌之後。具
T2122_.53.1004c05: 爲郷曲言之。邑人視張成腰上有七下杖迹
T2122_.53.1004c06: 迹極青黒。問其毀墓。答云不虚。老母尋病。

T2122_.53.1004c07:

未幾而死

右此一驗出
冥報拾遺

T2122_.53.1004c08: 唐琅耶王之弘。貞觀年中爲沁州和川縣令。
T2122_.53.1004c09: 有女適博陵崔軌。軌於和川會病而卒。卒經
T2122_.53.1004c10: 數十日。其家忽於夜中聞軌語聲。初時傾家
T2122_.53.1004c11: 驚恐。其後乃以爲常。聞語云。軌是女婿。雖
T2122_.53.1004c12: 不合於妻家立靈。然以苦無所依。但爲置立
T2122_.53.1004c13: 也。妻從其請。朝夕置食不許置肉。唯令下
T2122_.53.1004c14: 其素食。常勸禮佛不聽懈怠。又具説地獄
T2122_.53.1004c15: 中事云。人一生＊常不免殺生及不孝。自餘
T2122_.53.1004c16: 之罪蓋亦小耳。又云。軌雖無罪。然大資福
T2122_.53.1004c17: 助爲軌數設齋供。并寫法華金剛般若觀音
T2122_.53.1004c18: 等經。各三兩部。兼舊功徳如獲濟。自茲以
T2122_.53.1004c19: 後即不復來。王家一依其言寫經設供。軌忽
T2122_.53.1004c20: 更來愧謝。因云。今即取別。擧家哭而送之。
T2122_.53.1004c21: 軌有遺腹之子。已年四五歳云。軌此子必有

T2122_.53.1004c22:

仕宦。願善養畜。自此已後不復更來

右此一
驗見王

T2122_.53.1004c23:

之自
説

T2122_.53.1004c24: 法苑珠林卷第九十七
T2122_.53.1004c25:
T2122_.53.1004c26:
T2122_.53.1004c27:
T2122_.53.1004c28:
T2122_.53.1004c29:
T2122_.53.1005a01:
T2122_.53.1005a02:
T2122_.53.1005a03: 法苑珠林卷第九十八
T2122_.53.1005a04: 　＊西明寺沙門釋道＊世撰　

T2122_.53.1005a05:

法滅篇第九十八

此有九部

T2122_.53.1005a06:   述意部　五濁部　時節部　度女部
T2122_.53.1005a07: 佛鉢部　訛替部　破戒部　諍訟部
T2122_.53.1005a08: 損法部
T2122_.53.1005a09: 述意部第一
T2122_.53.1005a10: 竊惟。正像推移教流末代。人有邪正法有訛
T2122_.53.1005a11: 替。或憑眞以搆僞。或飾虚以亂眞。假託之
T2122_.53.1005a12: 文辭意淺雜。玉石朱紫無所逃形。復由世
T2122_.53.1005a13: 漸澆浮人心改變。妄想居懷專崇業禍。増長
T2122_.53.1005a14: 三毒彌招四惡。所以無明巨夜。了無思旦
T2122_.53.1005a15: 之心。欣慕六塵。不覺五刀隨後。名利既侵
T2122_.53.1005a16: 我人逾盛。致使凶黨之徒。輕擧邪風。淳正
T2122_.53.1005a17: 之輩。時遭讒佞。所以教流震旦六百餘年。
T2122_.53.1005a18: 惡王虐治三被殘屏。禍不旋踵畢顧前良。殃
T2122_.53.1005a19: 咎已刑取笑天下。嗚呼來業深可痛歟。良由
T2122_.53.1005a20: 寡學所纒故得師心獨斷。法隨潜隱災患集
T2122_.53.1005a21: 身。若元披圖八藏。綜文義之成明。尋繹九
T2122_.53.1005a22: 識。達情智之迷解者。則五翳有除昏之期。三
T2122_.53.1005a23: 明有逾光之日也
T2122_.53.1005a24: 五濁部第二
T2122_.53.1005a25: 如地持論云。所謂五濁者。一曰命濁。二曰
T2122_.53.1005a26: 衆生濁。三曰煩惱濁。四曰見濁。五曰劫濁
T2122_.53.1005a27: 謂今世短壽人極百歳。是名命濁
T2122_.53.1005a28: 若諸衆生不識父母。不識沙門婆羅門。及宗
T2122_.53.1005a29: 族尊長。不修義理。不作所作。不畏今世後
T2122_.53.1005b01: 世惡業果報。不修慧施。不作功徳。不修齋
T2122_.53.1005b02: 法。不持禁戒。是名衆生濁
T2122_.53.1005b03: 若此衆生増非法貪刀劍布施器仗布施諍訟
T2122_.53.1005b04: 鬪亂諂曲虚誑妄語攝受邪法。及餘惡不善
T2122_.53.1005b05: 法生。是名煩惱濁
T2122_.53.1005b06: 若於今世法壞法沒。像法漸起邪法轉生。是
T2122_.53.1005b07: 名見濁
T2122_.53.1005b08: 若飢饉劫起。疾病劫起。刀兵劫起。是名劫
T2122_.53.1005b09: 濁
T2122_.53.1005b10: 又倶舍論云。何者爲五濁。一命濁。二劫濁。三
T2122_.53.1005b11: 惑濁。四見濁。五衆生濁。下劫將來命等五濁。
T2122_.53.1005b12: 最麁最下已成滓故。説名爲濁。由前二濁次
T2122_.53.1005b13: 第損減壽命及損減樂具。復由二濁損減助
T2122_.53.1005b14: 善。何以故。因此二濁。有諸衆生多習欲塵樂
T2122_.53.1005b15: 行及自苦行。能損在家出家助善。由後一濁
T2122_.53.1005b16: 損減自身量色無病力。智念正勤不動。此
T2122_.53.1005b17: 徳壞故
T2122_.53.1005b18: 又持人菩薩經云。如來今興在五濁世。何謂
T2122_.53.1005b19: 五濁。一人多弊惡不識義理。二六十二疑邪
T2122_.53.1005b20: 見強盛不受道教。三人多愛欲塵勞興隆不
T2122_.53.1005b21: 知去就。四人壽命短。往古世時。八萬四千
T2122_.53.1005b22: 歳以爲甚損。今壽百歳或長或短。五小劫轉
T2122_.53.1005b23: 盡三災當起無不被害。若有在此五濁惡世
T2122_.53.1005b24: 能信樂佛正眞慧。是爲甚難
T2122_.53.1005b25: 又依順正理論云。此五濁但爲次第顯五衰
T2122_.53.1005b26: 相。極増盛時。何等名爲五種衰相。一壽命
T2122_.53.1005b27: 衰損。時極短故。二資具衰損。少光澤故。三
T2122_.53.1005b28: 善品衰損。欣惡行故。四寂靜衰損。展轉相
T2122_.53.1005b29: 違成諠諍故。五自體衰損。非出世間功徳器
T2122_.53.1005c01: 故。爲欲次第顯此五種衰損不同。故分五
T2122_.53.1005c02: 濁
T2122_.53.1005c03: 又薩遮尼乾子經云。佛告文殊師利。諸佛如
T2122_.53.1005c04: 來有十二種勝妙功徳。猶如醍醐於諸味中
T2122_.53.1005c05: 最爲勝上。清淨第一能淨一切諸佛國土。如
T2122_.53.1005c06: 來於中成阿耨菩提。何等十二。一示現劫濁。
T2122_.53.1005c07: 二示現時濁。三示現衆生濁。四示現煩惱濁。
T2122_.53.1005c08: 五示現命濁。六示現三乘差別濁。七示現不
T2122_.53.1005c09: 淨佛國土濁。八示現難化衆生濁。九示現説
T2122_.53.1005c10: 種種煩惱濁。十示現外道亂濁。十一示現魔
T2122_.53.1005c11: 濁。十二示現魔業濁。善男子。一切諸佛國土
T2122_.53.1005c12: 皆是出世功徳莊嚴具足清淨。無有諸濁如
T2122_.53.1005c13: 此過者。皆是諸佛方便力。爲利衆生。汝等應
T2122_.53.1005c14: 知
T2122_.53.1005c15: 又大五濁經云。佛涅槃後當有五亂。一者當
T2122_.53.1005c16: 來比丘從白衣學法。世之一亂。二者白衣上
T2122_.53.1005c17: 坐比丘處下。世之二亂。三者比丘説法不行
T2122_.53.1005c18: 承受。白衣説法以爲無上。世之三亂。四者
T2122_.53.1005c19: 魔家比丘自生現在。於世間以爲眞道諦。佛
T2122_.53.1005c20: 法正典自爲不明。詐僞爲信。世之四亂。五
T2122_.53.1005c21: 者當來比丘畜養妻子奴僕治生。但共諍訟
T2122_.53.1005c22: 不承佛教。世之五亂。今時屡見無識白衣。
T2122_.53.1005c23: 觸事不閑。詐爲知法。房室不捨然爲師範。
T2122_.53.1005c24: 愚癡俗人以用指南。虚棄功夫終勤無益。未
T2122_.53.1005c25: 來生世猶不免獄。故智度論云。有其盲人。自
T2122_.53.1005c26: 不見道妄言見道。引他五百盲人。並墮糞坑。
T2122_.53.1005c27: 自處長津焉能救溺
T2122_.53.1005c28: 時節部第三
T2122_.53.1005c29: 如阿難七夢經云。阿難。有七種夢來問於佛。
T2122_.53.1006a01: 一夢陂池火焔連天。二夢日月沒星宿亦
T2122_.53.1006a02: 沒三夢出家比丘轉在於不淨坑塹之中。在
T2122_.53.1006a03: 家白衣登頭而出。四夢群猪來觝突栴檀林
T2122_.53.1006a04: 壞之。五夢頭戴須彌山不以爲重。六夢大
T2122_.53.1006a05: 象棄出小象。七夢師子王名華薩。頭上有七
T2122_.53.1006a06: 豪毛在地而死。一切禽獸見故悑畏。後見
T2122_.53.1006a07: 身中蟲出然後食之。以此惡夢來問於佛。佛
T2122_.53.1006a08: 告阿難。汝所夢者。皆爲當來五濁惡世。不
T2122_.53.1006a09: 損汝也。何爲憂色。第一夢陂池火焔＊連天
T2122_.53.1006a10: 者。當來比丘善心轉少惡逆熾盛。共相殺害
T2122_.53.1006a11: 不可稱計。第二夢日月沒星宿亦沒者。佛泥
T2122_.53.1006a12: 洹後一切聲聞。隨佛泥洹不在世間。衆生眼
T2122_.53.1006a13: 滅。第三夢出家比丘轉在於不淨坑塹之中
T2122_.53.1006a14: 在家白衣登頭出者。當來比丘壞毒嫉妬至
T2122_.53.1006a15: 相殺害。道士斬頭白衣親之。死入地獄。白
T2122_.53.1006a16: 衣精進死生天上。第四夢者群猪來觝突栴
T2122_.53.1006a17: 檀林＊壞之者。當來白衣來入塔寺。誹謗衆
T2122_.53.1006a18: 僧求其長短。破塔害僧。第五夢者。頭戴須彌
T2122_.53.1006a19: 山不以爲重者。佛泥洹後。阿難當爲千阿
T2122_.53.1006a20: 羅漢出經之師。一句不忘。受悟亦多。不以
T2122_.53.1006a21: 爲重。第六夢大象棄小象者。將來邪見熾盛
T2122_.53.1006a22: 壞我佛法。有徳之人皆隱不現。第七夢師
T2122_.53.1006a23: 子死者。佛泥洹後一千四百七十歳。四部諸
T2122_.53.1006a24: 弟子修徳之心。一切惡魔不得嬈亂。七＊豪
T2122_.53.1006a25: 者此是七百年後事
T2122_.53.1006a26: 又摩耶經云。摩耶問阿難言。汝於往昔已來
T2122_.53.1006a27: 聞世尊説。如來正法幾時當滅。阿難垂涙而
T2122_.53.1006a28: 便答言我於往昔曾聞世尊説於當來法滅之
T2122_.53.1006a29: 後事。云佛涅槃後摩訶迦葉云阿難結集法
T2122_.53.1006b01: 藏。事悉畢已。摩訶迦葉於狼迹山中入滅盡
T2122_.53.1006b02: 定。我亦當得果證。次第隨後入般涅槃。當
T2122_.53.1006b03: 以正法付囑憂波掬多。憂波掬多善説法
T2122_.53.1006b04: 要。如富樓那。廣説度人。又復勸化阿輸迦
T2122_.53.1006b05: 王。令於佛法堅固正信。以舍利廣起八萬四
T2122_.53.1006b06: 千諸塔。更經二百歳已。有尸羅難陀比丘。善
T2122_.53.1006b07: 説法要。於閻浮提度十二億人。三百歳已有
T2122_.53.1006b08: 青蓮華眼比丘。善説法要度得半億人。四百
T2122_.53.1006b09: 歳已。有牛口比丘。善説法要度得二萬人。
T2122_.53.1006b10: 五百歳已有寶天比丘。善説法要度得二萬
T2122_.53.1006b11: 人。八部衆生發阿耨菩提心。正法於此便就
T2122_.53.1006b12: 滅盡。六百歳已九十六種外道等。邪見競興
T2122_.53.1006b13: 破滅佛法。有一比丘。名曰馬鳴。善説法要。
T2122_.53.1006b14: 降伏一切諸外道輩。七百歳已有一比丘。名
T2122_.53.1006b15: 曰龍樹。善説法要。滅邪見幢。然正法燈。八
T2122_.53.1006b16: 百歳後。諸比丘等。樂好衣服。縱逸嬉戲。百
T2122_.53.1006b17: 千萬人中有一兩得道果者。九百歳已奴爲
T2122_.53.1006b18: 比丘。婢爲比丘尼。一千歳已。諸比丘等聞
T2122_.53.1006b19: 不淨觀阿那波那。瞋恚不欲。無量比丘。若
T2122_.53.1006b20: 一若兩。思惟正受。千一百歳已。諸比丘等。
T2122_.53.1006b21: 如世俗人媒嫁行媒。於大衆中毀謗毘尼。千
T2122_.53.1006b22: 二百歳已。是諸比丘及比丘尼。作非梵行。若
T2122_.53.1006b23: 有子息。男爲比丘。女爲比丘尼。千三百歳已。
T2122_.53.1006b24: 袈裟變白不受染色。千四百歳已時諸四衆
T2122_.53.1006b25: 猶如獵師。樂好殺生。貪賣三寶物。千五百
T2122_.53.1006b26: 歳已。倶睒彌國有三藏比丘。善説法要。從
T2122_.53.1006b27: 於十五日布薩已時。羅漢比丘昇於高座説
T2122_.53.1006b28: 清淨戒。云此所應作。此不應作。彼三藏比
T2122_.53.1006b29: 丘弟子答羅漢言。汝今身口不清淨。云何而
T2122_.53.1006c01: 乃説是麁言。羅漢答言。我久清淨身口意業
T2122_.53.1006c02: 無諸過患。三藏弟子聞此語已。倍更怨忿。即
T2122_.53.1006c03: 於座上殺彼羅漢。時羅漢弟子而作是言。我
T2122_.53.1006c04: 師所説合於法理。云何汝等殺我和上。即以
T2122_.53.1006c05: 利刀殺彼三藏。天龍八部莫不憂惱。惡魔波
T2122_.53.1006c06: 旬及外道衆。踊躍歡喜。競破塔寺。殺害比
T2122_.53.1006c07: 丘。一切經藏皆悉流移至鳩尸那。阿耨達
T2122_.53.1006c08: 龍王悉持入海。於是佛法而滅盡也。時摩訶
T2122_.53.1006c09: 摩耶聞此語已。號哭懊惱。即向阿難。而説
T2122_.53.1006c10: 偈言
T2122_.53.1006c11:     一切皆歸滅無有常安者
T2122_.53.1006c12:     須彌及海水劫盡亦消竭
T2122_.53.1006c13:     世間諸豪強會必還衰朽
T2122_.53.1006c14:     我子於往昔勤苦集衆行
T2122_.53.1006c15:     故得成正覺爲衆説法藏
T2122_.53.1006c16:     如何於爾時皆悉潜沒盡
T2122_.53.1006c17: 度女部第四
T2122_.53.1006c18: 如善見論云。中度女人出家。正法唯得五
T2122_.53.1006c19: 百歳住。由世尊制比丘尼行八敬教。正法還
T2122_.53.1006c20: 得千年。問千年已正法爲都滅耶。答不都滅。
T2122_.53.1006c21: 於千年中得三達智。復千年中得愛盡羅漢
T2122_.53.1006c22: 無三達智。復千年中得阿那含。復千年中得
T2122_.53.1006c23: 斯陀含。復千年中得須陀洹。總得一萬年。初
T2122_.53.1006c24: 五千歳得道。後五千歳學而不得道。於萬
T2122_.53.1006c25: 歳後一切經書文字滅盡。但現剃頭袈裟法
T2122_.53.1006c26: 服而已
T2122_.53.1006c27: 又毘尼母經云。尊者迦葉。責阿難爲女人求
T2122_.53.1006c28: 出家中。彼有十事謫阿難。一者若女人不出
T2122_.53.1006c29: 家者。諸檀越等常應各各器盛食在道側 &T050352;

T2122_.53.1007a01: 跪授與沙門。二者若女人不出家者。諸檀越
T2122_.53.1007a02: 等常應與衣服臥具。逆於道中求沙門受用。
T2122_.53.1007a03: 三者若女人不出家者。諸檀越等常應乘象
T2122_.53.1007a04: 馬車乘在於道側。以五體投地求沙門蹈而
T2122_.53.1007a05: 過。四者若女人不出家者。諸檀越輩常應在
T2122_.53.1007a06: 於路中。以髮布地求沙門蹈而過。五者若女
T2122_.53.1007a07: 人不出家者。諸檀越輩常應恭心請諸沙門
T2122_.53.1007a08: 到舍供養。六者若女人不出家者。諸檀越輩
T2122_.53.1007a09: 見諸沙門。常應恭心淨掃其地脱體上衣布
T2122_.53.1007a10: 地令沙門坐。七者若女人不出家者。諸檀越
T2122_.53.1007a11: 輩常應脱體上衣拂比丘足上塵。八者若女
T2122_.53.1007a12: 人不出家者。諸檀越輩常應舒髮拂比丘足
T2122_.53.1007a13: 上塵。九者若女人不出家者。沙門威徳過於
T2122_.53.1007a14: 日月。況諸外道豈能正視於沙門首。十者若
T2122_.53.1007a15: 女人不出家者。佛之正法應住千年。今減
T2122_.53.1007a16: 五百年。一百年中得堅固解脱。一百年中得
T2122_.53.1007a17: 堅固定。一百年中得堅固持戒。一百年中得
T2122_.53.1007a18: 堅固多聞。一百年中得堅固布施。初百歳中
T2122_.53.1007a19: 有解脱堅固法
T2122_.53.1007a20:     安住於此中悉能達解義
T2122_.53.1007a21:     第二百歳中復有堅固定
T2122_.53.1007a22:     第三百歳中持戒亦不毀
T2122_.53.1007a23:     第四百歳中有能多聞者
T2122_.53.1007a24:     第五百歳中復有能布施
T2122_.53.1007a25:     從是如來法念念中漸減
T2122_.53.1007a26:     如車輪轉已隨轉時有盡
T2122_.53.1007a27:     正法所以隱阿難之愆咎
T2122_.53.1007a28:     爲女人出家勤請調御師
T2122_.53.1007a29:     正法應住世滿足於千年
T2122_.53.1007b01:     五百已損減餘者悉如本
T2122_.53.1007b02:     是故五百歳五百興於世
T2122_.53.1007b03:     解脱定持戒多聞及布施
T2122_.53.1007b04: 佛鉢部第五
T2122_.53.1007b05: 如蓮華面經云。佛告阿難。於未來世。罽賓
T2122_.53.1007b06: 國土。當作大法之會。有金毘羅等五天子。滅
T2122_.53.1007b07: 度之後有富蘭那外道弟子名蓮華面。聰明
T2122_.53.1007b08: 智慧。身如金色。此大癡人。已曾供養四阿
T2122_.53.1007b09: 羅漢。當供養時作如是誓願。我未來世破
T2122_.53.1007b10: 壞佛法。以其供養阿羅漢故。世世受於端正
T2122_.53.1007b11: 之身。於最後身生國王家。身爲國王。名寐
T2122_.53.1007b12: 吱曷羅倶邏。而滅我法。此大癡人。破碎我
T2122_.53.1007b13: 鉢。既破鉢已生於阿鼻大地獄中。此大癡人
T2122_.53.1007b14: 命終之後。有七天子。次第捨身生罽賓國。
T2122_.53.1007b15: 復更建立如來正法。大設供養。阿難。以破鉢
T2122_.53.1007b16: 故。我諸弟子。漸汚淨戒樂作不善。智慧之
T2122_.53.1007b17: 人悉皆滅度。有諸國王不依王法。其國人民
T2122_.53.1007b18: 多行十不善業。以惡業故。此閻浮提五種失
T2122_.53.1007b19: 味。所謂蘇油鹽石蜜漿。故佛破鉢。當至
T2122_.53.1007b20: 北方。爾時北方諸衆生等。見佛破鉢大設供
T2122_.53.1007b21: 養。大發三乘心者以衆生善根力感故。我
T2122_.53.1007b22: 此破鉢自然還復如本不異。於後不久我鉢
T2122_.53.1007b23: 即於閻浮提沒。現娑伽龍王宮中。當沒之時。
T2122_.53.1007b24: 此閻浮提七日七夜皆大黒暗。日月威光悉
T2122_.53.1007b25: 不復現。地大震動。天人等衆皆大號哭。涙
T2122_.53.1007b26: 下如雨。初沒之時。如來法律亦沒不現。爾
T2122_.53.1007b27: 時魔王見法律滅。心大歡喜。以教衆生。廣
T2122_.53.1007b28: 作惡故。生身陷入阿鼻地獄。爾時娑伽羅龍
T2122_.53.1007b29: 王。見鉢供養。至于七日。禮拜右繞。有發三
T2122_.53.1007c01: 乘心者。如是我鉢於龍宮沒。四天王宮出。至
T2122_.53.1007c02: 于七日大設供養。各發三乘心。過七日已。
T2122_.53.1007c03: 於四天王宮沒三十三天宮出。佛母摩耶夫
T2122_.53.1007c04: 人。見佛鉢已憂愁苦惱。如箭入心。難可堪
T2122_.53.1007c05: 忍。宛轉于地。猶如圜木。作如是言。如來涅
T2122_.53.1007c06: 槃。一何疾哉。修伽陀滅。何其太速。世間眼
T2122_.53.1007c07: 滅。佛樹傾倒。佛須彌山崩。佛燈亦滅。法泉
T2122_.53.1007c08: 枯竭。無常魔日萎佛蓮華。爾時夫人以手捧
T2122_.53.1007c09: 鉢告於天衆。此是我釋迦如來常受用鉢。今
T2122_.53.1007c10: 來至此。爾時帝釋七日七夜大設供養。各
T2122_.53.1007c11: 發三乘心者。過七日已。於三十三天沒炎摩
T2122_.53.1007c12: 天中出。爾時炎摩天王見佛鉢已。七日七夜
T2122_.53.1007c13: 種種供養。有發三乘心者。過七日已。於炎
T2122_.53.1007c14: 摩天沒兜率陀天出。爾時兜率天王見佛鉢
T2122_.53.1007c15: 已。七日七夜種種供養。過七日已。於兜率
T2122_.53.1007c16: 天沒化樂天出。爾時化樂天王見佛鉢已。七
T2122_.53.1007c17: 日七夜種種供養。有發三乘心者。爾時天王

T2122_.53.1007c18:

以手捧鉢。而説偈言

以前諸天各説偈歎
以文繁故不具録出

T2122_.53.1007c19:     希有大導師悲愍於衆生
T2122_.53.1007c20:     爲利衆生故使鉢來於此
T2122_.53.1007c21: 佛告阿難。此閻浮提及餘十方。所有佛鉢。及
T2122_.53.1007c22: 佛舍利。皆在娑伽羅龍王宮中。如是我鉢及
T2122_.53.1007c23: 我舍利。於未來世於此地沒。直過八萬由旬
T2122_.53.1007c24: 住金剛際。未來之世諸衆生等。壽命八萬四
T2122_.53.1007c25: 千歳時。彌勒如來其聲猶如大梵天鼓迦陵
T2122_.53.1007c26: 伽音。爾時我鉢及我舍利。從金剛際出至閻
T2122_.53.1007c27: 浮提彌勒佛所住虚空中。放五色光。所謂青
T2122_.53.1007c28: 黄赤白頗梨雜色。彼五色光復至其餘一切
T2122_.53.1007c29: 天處。到彼天已。於其光中。出聲説偈
T2122_.53.1008a01:     一切行無常一切法無我
T2122_.53.1008a02:     及寂滅涅槃此三是法印
T2122_.53.1008a03: 其光復至一切地獄。亦説此偈。所放光明復
T2122_.53.1008a04: 至十方世界。於其光中亦説此偈。佛告阿難。
T2122_.53.1008a05: 如明我鉢及我舍利。所放光明。十方世界作
T2122_.53.1008a06: 佛事已。還至本處。於虚空中成大光明雲蓋
T2122_.53.1008a07: 而住。舍利及鉢現此神通時。八十百億衆生
T2122_.53.1008a08: 得阿羅漢果。千億衆生 &T061269;

髮出家信心清淨。
T2122_.53.1008a09: 一萬衆生發阿耨菩提心皆不退轉。彌勒以
T2122_.53.1008a10: 手捧鉢及佛舍利。告諸天人一切大衆。汝等
T2122_.53.1008a11: 當知。此鉢舍利。乃是釋迦牟尼如來雄猛大
T2122_.53.1008a12: 士。能令無量百千那由他億諸衆生等住涅
T2122_.53.1008a13: 槃城。出優曇華百千億倍。鉢及舍利故來至
T2122_.53.1008a14: 此。爾時彌勒佛爲我此鉢及我舍利。起四寶
T2122_.53.1008a15: 塔。以舍利鉢置此塔中。大設供養恭敬禮拜。
T2122_.53.1008a16: 依道宣律師住持感應云。問天人持鉢因縁。
T2122_.53.1008a17: 天人答曰。如來成道已至第三十八年。於祇
T2122_.53.1008a18: 桓精舍重閣講堂上。佛告文殊師利菩薩。汝
T2122_.53.1008a19: 往戒壇所鳴鍾。召十方天龍及比丘諸大菩
T2122_.53.1008a20: 薩衆等。普集祇＊桓。文殊依教召集皆來祇
T2122_.53.1008a21: ＊桓。世尊以神通力化祇＊桓精舍如妙樂國。
T2122_.53.1008a22: 眉間放光遍照十方。地皆六種震動。有百億
T2122_.53.1008a23: 釋迦同來集會。十億妙光佛亦集祇＊桓。世
T2122_.53.1008a24: 尊跏趺坐入金剛三昧。地又大動。從三昧起
T2122_.53.1008a25: 出大音聲。普告三千界一切諸來大衆。我初
T2122_.53.1008a26: 踰城至瓶沙王國。入山修道。天魔迷我。道
T2122_.53.1008a27: 路山神示我道處。即語我言。我曾於往古迦
T2122_.53.1008a28: 葉佛般涅槃時。留一故瓦鉢囑我護持。待如
T2122_.53.1008a29: 來下生令我付世尊。世尊成道先須受我此
T2122_.53.1008b01: 鉢。次及四天王鉢。我語山神。若得成佛當
T2122_.53.1008b02: 如汝言。我後入河澡浴受二女乳糜時。爾時
T2122_.53.1008b03: 山神即奉我鉢。我時受用。將盛乳糜食。地
T2122_.53.1008b04: 便六種震動。我持此鉢來經三十八年。未曾
T2122_.53.1008b05: 有損失。我入王舍城受彼國王請。我既食
T2122_.53.1008b06: 訖。即命羅睺將我鉢。還於彼龍池洗。羅
T2122_.53.1008b07: 睺洗鉢損破爲五片。我即以鉛錫綴彼破鉢。
T2122_.53.1008b08: 此非羅睺過失。欲表示未來世諸惡。比丘比
T2122_.53.1008b09: 丘尼等輕毀法器。於初五百年分我毘尼藏
T2122_.53.1008b10: 遂有五部。分我修多羅爲十八部。至正法
T2122_.53.1008b11: 滅盡。分我三藏。復爲五百部。彼無智比丘
T2122_.53.1008b12: 本無慈心。不發弘誓救度衆生。但起諍論増
T2122_.53.1008b13: 我慢幢速滅正法。至于千歳正法皆滅。諸惡
T2122_.53.1008b14: 比丘滿閻浮提及餘天下。不持禁戒。諸惡比
T2122_.53.1008b15: 丘尼猶如婬女不行八敬。將我應量之器游
T2122_.53.1008b16: 行酒肆。或入婬舍貯酒盛肉。痛哉苦哉。法
T2122_.53.1008b17: 豈不滅也
T2122_.53.1008b18: 爾時諸比丘同聲白佛言。我於今朝入城乞
T2122_.53.1008b19: 食。還所居方各洗應量器。同時皆破。各分
T2122_.53.1008b20: 五段。方欲問佛。向聞世尊已説未來表法將
T2122_.53.1008b21: 滅心生大悑
T2122_.53.1008b22: 爾時世尊告諸比丘。我留菩薩僧。合有八十
T2122_.53.1008b23: 億人不取涅槃。後惡世中護持聖教。各以通
T2122_.53.1008b24: 力化惡比丘令敬佛鉢
T2122_.53.1008b25: 爾時世尊即從坐起。往至戒壇所。從北面升
T2122_.53.1008b26: 壇。諸比丘奉鉢。世尊自受。又告羅睺。將我
T2122_.53.1008b27: 破鉢來。佛受鉢已。即擲于空。上至有頂。如
T2122_.53.1008b28: 是次第。同名牟尼各擲相次。猶如貫珠。上
T2122_.53.1008b29: 至色界頂已。次第還下。直至戒壇。百億諸來
T2122_.53.1008c01: 佛亦命侍者取鉢。各施牟尼佛。共相住持。
T2122_.53.1008c02: 使來世惡僧尼等令生慚愧。世尊受已還擲
T2122_.53.1008c03: 上界。相次重疊還至壇所。爾時世尊化彼破
T2122_.53.1008c04: 瓦鉢。状如諸天金幢。放大光明照十方國」
T2122_.53.1008c05: 又佛在世時告天帝釋言。汝施我眞珠并天
T2122_.53.1008c06: 工匠。又告天魔。汝施我七寶。又告娑竭龍
T2122_.53.1008c07: 王。汝施我摩尼珠。帝釋天龍等即奉珠寶。於
T2122_.53.1008c08: 三七日中並集戒壇所造作珠塔。用七寶莊。
T2122_.53.1008c09: 上安摩尼珠。以佛神力故。於三七日中一時
T2122_.53.1008c10: 皆成。合得八百億眞珠七寶塔。以盛如來瓦
T2122_.53.1008c11: 鉢。爾時魔王白佛言。我自造珠塔用盛世尊
T2122_.53.1008c12: 鉢。我雖是天魔敬順佛語。故於未來世不令
T2122_.53.1008c13: 惡人損壞聖教。化惡比丘令生慚愧。佛即聽
T2122_.53.1008c14: 許。純用摩尼以盛一大塔。高四十由旬。以
T2122_.53.1008c15: 盛佛鉢。世尊涅槃時付囑魔王造塔。令付帝
T2122_.53.1008c16: 釋及四天王并大魔王。汝自守護。我涅槃後
T2122_.53.1008c17: 正法滅盡已。將我鉢塔安置戒壇南。十二年
T2122_.53.1008c18: 中住。汝等四天王日夜常自供養。守護勿令
T2122_.53.1008c19: 損失。過十二年已。將付娑竭龍王。安置彼
T2122_.53.1008c20: 宮中毘尼大藏所。又勅龍王當造十六塔爲
T2122_.53.1008c21: 鉢塔眷屬。還經十二年後付囑帝釋四天王。
T2122_.53.1008c22: 將往須彌頂。帝釋歡喜園中金砂池南住。佛
T2122_.53.1008c23: 告揵闥婆王八部神等。汝於四十年中。作天
T2122_.53.1008c24: 音樂供養寶塔。爲彼惡世中持戒弟子。守護
T2122_.53.1008c25: 應器如護眼睛
T2122_.53.1008c26: 佛告帝釋四天王等。汝於須彌山金剛窟中。
T2122_.53.1008c27: 取彼黄砂石多造石鉢。置新塔中。大小形量
T2122_.53.1008c28: 如我破鉢。皆作五綴形安置彼塔中。汝等守
T2122_.53.1008c29: 護勿令損失。後經一百年。至阿育王造塔竟。
T2122_.53.1009a01: 汝將我塔遍大千國至十億家。或縱廣萬里
T2122_.53.1009a02: 當安兩鉢塔。於彼國土中周覓名山古聖住
T2122_.53.1009a03: 處。於彼安置。又告北方天王。汝至楞伽山
T2122_.53.1009a04: 採取牛頭栴檀香。於日三時中當至彼塔所。
T2122_.53.1009a05: 燒香供養勿令斷絶。我令自在天安置諸鉢
T2122_.53.1009a06: 塔。又遣四天王及揵闥婆王。燒香奏樂常爲
T2122_.53.1009a07: 供養。汝等天人龍神等未解我意。此爲未來
T2122_.53.1009a08: 非法比丘比丘尼。令其改惡生善故。使安
T2122_.53.1009a09: 置如是
T2122_.53.1009a10: 訛替部第六
T2122_.53.1009a11: 如付法藏經云。阿難比丘化諸衆生皆令度
T2122_.53.1009a12: 脱。最後至一竹林之中。聞有比丘誦法句經
T2122_.53.1009a13: 偈云
T2122_.53.1009a14:     若人生百歳不見水潦涸
T2122_.53.1009a15:     不如生一日而得覩見之
T2122_.53.1009a16: 阿難聞已慘然而歎。世間眼滅何其速哉。煩
T2122_.53.1009a17: 惱諸惡如何便起。違反聖教自生妄想。此非
T2122_.53.1009a18: 佛語不可修行。汝今當知二人謗佛。一雖多
T2122_.53.1009a19: 聞而生邪見。二不解深義顛倒妄説。有此二
T2122_.53.1009a20: 法爲自毀傷。不能令人離三惡道。汝今諦聽
T2122_.53.1009a21: 我演佛偈
T2122_.53.1009a22:     若人生百歳不解生滅法
T2122_.53.1009a23:     不如生一日而得解了之
T2122_.53.1009a24: 爾時比丘。即向其師説阿難語。師告之曰。阿
T2122_.53.1009a25: 難老朽智慧衰劣。言多錯謬不可信矣。汝今
T2122_.53.1009a26: 但當如前而誦。阿難後時聞彼比丘在竹林
T2122_.53.1009a27: 下猶誦前偈。即問其意。答言。尊者。吾師告
T2122_.53.1009a28: 我。阿難老朽言多虚妄。汝今但當依前誦習。
T2122_.53.1009a29: 阿難思惟。彼輕我言。或受餘教。即入三昧
T2122_.53.1009b01: 推求勝徳。不見有人能迴彼意。便作是言。異
T2122_.53.1009b02: 哉無常甚大雄猛散壞。如是無量賢聖令諸
T2122_.53.1009b03: 世間皆悉空曠。常處黒暗＊悑畏中行。邪見
T2122_.53.1009b04: 熾盛不善増長。誹謗如來斷絶正教。永當沈
T2122_.53.1009b05: 沒生死大河。開惡趣門閉人天路。於無量劫
T2122_.53.1009b06: 受諸苦惱。我於今日宜入涅槃
T2122_.53.1009b07: 又新婆沙論問。齊何當言正法住。答。若時行
T2122_.53.1009b08: 法者住。齊何當言正法滅。答。若時行法者滅。
T2122_.53.1009b09: 問。何故復作此論。答。爲欲分別契經義故。
T2122_.53.1009b10: 如契經説。迦葉波當知。如來所覺所説法毘
T2122_.53.1009b11: 柰耶。非地界水界火界風界所能滅沒。然有
T2122_.53.1009b12: 一類補特伽羅。當出於世。惡欲惡行成就惡
T2122_.53.1009b13: 法。非法説法。法説非法。非毘柰耶説毘柰耶。
T2122_.53.1009b14: 於毘柰耶説非毘柰耶。彼能滅我三無數劫
T2122_.53.1009b15: 所集正法令無有餘。契經雖作是説而不分
T2122_.53.1009b16: 別。齊何當言正法住。齊何當言正法滅。彼
T2122_.53.1009b17: 經是此論所依根本。彼所不分別者。今應分
T2122_.53.1009b18: 別。故作斯論。此中有二種正法。一世俗正法。
T2122_.53.1009b19: 二勝義正法。世俗正法。謂名句文身。即素怛
T2122_.53.1009b20: 纜毘柰耶阿毘達磨。勝義正法。謂聖道即無
T2122_.53.1009b21: 漏根力覺支道支。行法者亦有二種。一持教
T2122_.53.1009b22: 法。二持證法。持教法者。謂讀誦解説素怛纜
T2122_.53.1009b23: 等。持證法者。謂能修證無漏聖道。若持教
T2122_.53.1009b24: 者相續不滅。能令世俗正法久住。若持證者
T2122_.53.1009b25: 相續不滅。能令勝義正法久住。彼若滅時正
T2122_.53.1009b26: 法則滅。故契經説。我之正法不依墻壁柱等
T2122_.53.1009b27: 而住。但依行法有情相續而住。問何故世尊
T2122_.53.1009b28: 不決定説法住時分耶。答欲顯正法隨行法
T2122_.53.1009b29: 者住久近故。謂行法者。若行正法常如佛
T2122_.53.1009c01: 在世時及如來滅度未久時者。則佛正法常
T2122_.53.1009c02: 住於世無有滅沒。若無如是行正法者。則彼
T2122_.53.1009c03: 正法速疾滅沒。若度女人出家不令行八尊
T2122_.53.1009c04: 重法者。則佛正法應減五百歳住。由佛令彼
T2122_.53.1009c05: 行八尊重法故。正法住世還滿千年
T2122_.53.1009c06: 又迦旃延説法滅盡偈云
T2122_.53.1009c07:     尊者迦旃延體道修律護
T2122_.53.1009c08:     見諸卒暴者以偈開法路
T2122_.53.1009c09:     正法垂欲沒人年裁壽百
T2122_.53.1009c10:     正法之光明在世不久沒
T2122_.53.1009c11:     正法已滅盡比丘衆迷惑
T2122_.53.1009c12:     當捨諸經法聖覺之所講
T2122_.53.1009c13:     釋置經義理更互相求短
T2122_.53.1009c14:     吾身所聞傳獨歩無儔伴
T2122_.53.1009c15:     持中以著下擧下著於中
T2122_.53.1009c16:     不復識次第所説貴不窮
T2122_.53.1009c17:     證據設乖謬反説無本末
T2122_.53.1009c18:     聞受皆浮漫講論無清話
T2122_.53.1009c19:     各各共諍訟用生毒害心
T2122_.53.1009c20:     貪得利供養隨俗共浮沈
T2122_.53.1009c21:     喜樂於憒擾不慕處靜默
T2122_.53.1009c22:     展轉相侵欺以自養妻息
T2122_.53.1009c23:     或時有比丘客從遠方來
T2122_.53.1009c24:     寺主先自安閑居乃聽之
T2122_.53.1009c25:     見遠方比丘顏色不悦和
T2122_.53.1009c26:     得其捨之去於心乃爲快
T2122_.53.1009c27:     常念瞋恚惡憍慢爲自大
T2122_.53.1009c28:     所求無厭足恣意隨塵穢
T2122_.53.1009c29:     毒事相續行不欲誦受經
T2122_.53.1010a01:     終日笑歌舞冥暮寢不醒
T2122_.53.1010a02:     斯等共聚會言不及經理
T2122_.53.1010a03:     但説縣官賊流俗行來事
T2122_.53.1010a04:     假使有學者衆人所供養
T2122_.53.1010a05:     羨者求出家言學比丘法
T2122_.53.1010a06:     所行不如教自從利養起
T2122_.53.1010a07:     其年既幼少多畜衆弟子
T2122_.53.1010a08:     其心懷諍亂不能究所學
T2122_.53.1010a09:     莫能謹愼戒墮落於邪見
T2122_.53.1010a10:     苟且無羞恥不能修愼行
T2122_.53.1010a11:     亦不樂法會汲汲著利養
T2122_.53.1010a12:     適共鬪諍已遂乃結讎怨
T2122_.53.1010a13:     諸魔及官屬用斯得人便
T2122_.53.1010a14:     諸天龍鬼神來欲聽經教
T2122_.53.1010a15:     傾企遲聞戒但更聞諍訟
T2122_.53.1010a16:     諸天人懷恨不可比丘行
T2122_.53.1010a17:     行來共講言佛法欲滅盡
T2122_.53.1010a18:     吾等捨天樂故來欲受法
T2122_.53.1010a19:     不得聞正法不如棄之去
T2122_.53.1010a20:     其有尊鬼神心樂佛法者
T2122_.53.1010a21:     不念諸比丘不復行擁護
T2122_.53.1010a22:     於時弊鬼神凶暴行毒害
T2122_.53.1010a23:     取比丘精氣令命無有餘
T2122_.53.1010a24:     偸狗無羞慚懈怠懷毒意
T2122_.53.1010a25:     斯等將來世反當見敬事
T2122_.53.1010a26:     有仁賢比丘具足知廉恥
T2122_.53.1010a27:     於彼失法時乃更不見侍
T2122_.53.1010a28:     譬如師子王處在林樹間
T2122_.53.1010a29:     豺狼及犬狐不敢食其肉
T2122_.53.1010b01:     命過身出蟲還自噉其肉
T2122_.53.1010b02:     晝夜共噉食毀滅其形體
T2122_.53.1010b03:     正法在於世終不自沒盡
T2122_.53.1010b04:     因縁像法故正法則滅盡
T2122_.53.1010b05:     譬如海中船貪重故沈沒
T2122_.53.1010b06:     佛法斯亦然利養故滅盡
T2122_.53.1010b07:     諸比丘遭患如人喪二親
T2122_.53.1010b08:     今日最末世佛正法滅盡
T2122_.53.1010b09:     從今日以往無復説經典
T2122_.53.1010b10:     法律及禁戒當何從聞聽
T2122_.53.1010b11:     諸天樹木鬼曠野屠神明
T2122_.53.1010b12:     悲感心憂惱宛轉不自寧
T2122_.53.1010b13:     法燈爲已沒正學已毀滅
T2122_.53.1010b14:     今世最崩頽法鼓不復鳴
T2122_.53.1010b15:     諸魔設歡喜聚會相慶賀
T2122_.53.1010b16:     擧手而讃言今是佛末世
T2122_.53.1010b17:     知後將來世當有是患難
T2122_.53.1010b18:     益當加精進勉力求度脱
T2122_.53.1010b19: 破戒部第七
T2122_.53.1010b20: 如蓮華面經。佛告阿難。我今當説未來之時。
T2122_.53.1010b21: 有諸破戒比丘。身著袈裟游行城邑。往來聚
T2122_.53.1010b22: 落住親里家。彼非比丘。又非白衣。畜養婦
T2122_.53.1010b23: 妾産育男女。復有比丘。往婬女家。婬比丘
T2122_.53.1010b24: 尼。貯畜金銀。造作生業。以自活命。復有通
T2122_.53.1010b25: 致使驛以自活命。復有專行醫藥以自活命。
T2122_.53.1010b26: 復有圍碁六博以自活命。復有爲他卜筮以
T2122_.53.1010b27: 自活命。復有爲他誦呪驅遣鬼神多取財物
T2122_.53.1010b28: 以自活命。復有專行殺生以自活命。復有
T2122_.53.1010b29: 私自費用佛法僧物以自活命。復有内實犯
T2122_.53.1010c01: 戒外示護持受人信施。復有祕悋僧物不與
T2122_.53.1010c02: 客僧。復有悋惜僧房床座不與客僧。復有比
T2122_.53.1010c03: 丘實非羅漢而詐稱羅漢。欲令人知多受供
T2122_.53.1010c04: 養但爲活命不爲修道。復有興利商賈以自
T2122_.53.1010c05: 養活。復有專行盜偸以自養活。復有畜養雜
T2122_.53.1010c06: 畜乃至賣買以自養活。復有販賣奴婢以自
T2122_.53.1010c07: 養活。復有屠殺牛羊以自養活。復有受募入
T2122_.53.1010c08: 陣征戰討伐多殺衆人以求勳賞。復有專行
T2122_.53.1010c09: 劫奪攻破城邑及與聚落以自活命。如是無
T2122_.53.1010c10: 量地獄因縁。捨命之後皆墮地獄。譬如師
T2122_.53.1010c11: 子身肉所有衆生不敢食彼。唯師子身自生
T2122_.53.1010c12: 諸蟲還自噉食師子之肉。佛告阿難。我之
T2122_.53.1010c13: 佛法非餘能壞。是我法中諸惡比丘。猶如毒
T2122_.53.1010c14: 刺。破我三阿僧祇劫積行勤苦所集佛法。爾
T2122_.53.1010c15: 時阿難見此事已。心大＊悑畏身毛皆竪。即
T2122_.53.1010c16: 白佛言。如來速入涅槃。今正是時。何用見
T2122_.53.1010c17: 此未來之世如是惡事。佛言。阿難。未來之
T2122_.53.1010c18: 世多有在家白衣得生天上。多有出家之人
T2122_.53.1010c19: 墮於地獄餓鬼畜生。善惡之業終不敗亡。我
T2122_.53.1010c20: 於過去曾作商人。入於大海。活多人故手殺
T2122_.53.1010c21: 一人。以是業縁乃至成佛。猶尚身受金槍
T2122_.53.1010c22: 之報
T2122_.53.1010c23: 又當來變經云。爾時世尊告諸比丘。將來之
T2122_.53.1010c24: 世當有比丘。因有一法不從法化。令法毀滅
T2122_.53.1010c25: 不得長益。何謂爲一。謂不護禁戒。不能守
T2122_.53.1010c26: 心。不修智慧。放逸其意。唯求善名。不順道
T2122_.53.1010c27: 教。不肯勤慕度世之業。是爲一事令法毀
T2122_.53.1010c28: 滅。復有二事令法毀滅。何謂爲二。一不護
T2122_.53.1010c29: 禁戒。不攝其心。不修智慧。畜妻養子放心
T2122_.53.1011a01: 恣意。賈作治生以共相活。二伴黨相著。憎
T2122_.53.1011a02: 奉法者。欲令陷墮。故爲言義。謂之諛諂。私
T2122_.53.1011a03: 記惡行外揚清白。是爲二事令法毀滅。復有
T2122_.53.1011a04: 三事令法毀滅。何謂爲三。一既不護禁戒。
T2122_.53.1011a05: 不能攝心。不修智慧。二自讀文字不諦句讀。
T2122_.53.1011a06: 以上著下。以下著上。頭尾顛倒不能解了
T2122_.53.1011a07: 義之所歸自以爲是。三明者呵之不從其教。
T2122_.53.1011a08: 反懷瞋恨謂相嫉姤。議識者少多不別理。咸
T2122_.53.1011a09: 云爲是。是爲三事令法毀滅。復有四事令法
T2122_.53.1011a10: 毀滅。何謂爲四。一將來比丘捨空閑處修道
T2122_.53.1011a11: 之業。二喜游人間憒鬧之中行來。比丘談言
T2122_.53.1011a12: 求好袈裟五色之服。三高望遠視以爲奇雅。
T2122_.53.1011a13: 自以高徳無能及者。雜碎之智比日月之明
T2122_.53.1011a14: 而已。四不攝三事。不護根門。行婦女間宣
T2122_.53.1011a15: 文飾詞。多言合偶以動人心。使清變濁。身
T2122_.53.1011a16: 行荒亂。正法廢遲。是爲四事令法毀滅。若
T2122_.53.1011a17: 有比丘欲諦學道。棄捐綺飾。不求名聞。質
T2122_.53.1011a18: 朴守眞。宣傳正經。佛之雅典。深法之化。不
T2122_.53.1011a19: 用多言。案本説經。不捨正句。希言屡中不
T2122_.53.1011a20: 失佛意。麁衣趣食。得美不甘。得麁不惡。衣
T2122_.53.1011a21: 食好醜。隨施者意。守諸根門。不違佛教。勤
T2122_.53.1011a22: 修佛法猶救頭然。雖不値佛出世。出家爲道
T2122_.53.1011a23: 學不唐捐。平其本心愍念一切
T2122_.53.1011a24: 又十誦律云。正法滅於像法時有五非法。一
T2122_.53.1011a25: 比丘小得心止便謂已得聖法。二白衣生天
T2122_.53.1011a26: 出家墮地獄。三有人捨世間業出家破戒。四
T2122_.53.1011a27: 破戒人多人佐助持戒者無人佐助。五乃至
T2122_.53.1011a28: 羅漢亦被罵辱。更有五＊悑畏未來有應知。一
T2122_.53.1011a29: 自身不修身戒心慧。復度他出家。亦不能令
T2122_.53.1011b01: 他修身戒心慧。二畜沙彌。三與他依止。四
T2122_.53.1011b02: 如是人與淨人沙彌近住不知三相掘。地斬
T2122_.53.1011b03: 草用水漑灌。五雖誦持三藏前後雜亂◎
T2122_.53.1011b04: ◎諍訟部第八
T2122_.53.1011b05: 如雜阿含經云。佛言。此摩偸羅國。將來之
T2122_.53.1011b06: 世。我之正法千歳不滅。過千歳後有非法出。
T2122_.53.1011b07: 閻浮提中惡風暴雨多諸災患。人民飢饉觸
T2122_.53.1011b08: 物磨滅。飮食失味珍寶沈沒。西方有王名
T2122_.53.1011b09: 鉢羅婆。北方有王名耶婆那。南方有王名非
T2122_.53.1011b10: 釋迦。東方有王名兒沙羅。此之四王皆多眷
T2122_.53.1011b11: 屬。殺害比丘破壞塔寺。四方盡亂。時諸比
T2122_.53.1011b12: 丘來集中國。拘睒彌國。王名摩因陀羅西那。
T2122_.53.1011b13: 生子手似血塗。身似甲冑。有大勇力。又五
T2122_.53.1011b14: 百大臣同日生子。皆血手冑身。時拘睒彌國
T2122_.53.1011b15: 一日雨血。王見惡相。即大恐＊悑。請問相師。
T2122_.53.1011b16: 相師答王。今生子當王閻浮提多殺害人。即
T2122_.53.1011b17: 因爲名難當。年漸長大四惡王從四方來。王
T2122_.53.1011b18: 大憂＊悑。有天神告言。大王。且立難當爲王。
T2122_.53.1011b19: 足能降伏彼四惡王。便依神言。捨位與子。
T2122_.53.1011b20: 以髻中明珠冠其子首。迨五百大臣香水灌
T2122_.53.1011b21: 頂令往征伐。諸臣之子。身被甲冑從王倶征。
T2122_.53.1011b22: 與四惡王共戰殺之都盡。王閻浮提治在拘
T2122_.53.1011b23: 睒彌國。後有三藏羅漢出現。爲王説法。王
T2122_.53.1011b24: 聞法已憂惱即止。於佛法中大生敬信。而發
T2122_.53.1011b25: 聲唱言。自今以後我施諸比丘無恐畏事。適
T2122_.53.1011b26: 意爲樂。而問比丘言。前四惡王毀滅佛法有
T2122_.53.1011b27: 幾年歳。諸比丘答云。經十二年。王心念言
T2122_.53.1011b28: 作師子吼。我當十二年中供養五衆種種豐
T2122_.53.1011b29: 足。供施之日天當降雨。香澤之雨遍閻浮提。
T2122_.53.1011c01: 一切實種皆得増長。後經不久。三藏門徒
T2122_.53.1011c02: 弟子。共諸比丘不和。有惡比丘遂殺阿羅漢
T2122_.53.1011c03: 及三藏法師。心生懊惱。諸邪見輩競破塔廟
T2122_.53.1011c04: 及害比丘從是佛法索然頓滅。爾時人天聞
T2122_.53.1011c05: 佛所説莫不揮涙
T2122_.53.1011c06: 又法滅盡經云。佛告阿難。吾般泥洹欲滅
T2122_.53.1011c07: 時。五逆濁世魔道興盛。諸魔沙門壞亂吾道。
T2122_.53.1011c08: 著俗衣裳。樂好袈裟五色之服。飮酒噉肉。
T2122_.53.1011c09: 殺生貪味無有慈心。更相憎嫉。時有菩薩精
T2122_.53.1011c10: 進修徳者。衆魔比丘咸共嫉之。誹謗揚惡。
T2122_.53.1011c11: 擯黜驅遣不令得住。自此於後不修道徳。寺
T2122_.53.1011c12: 廟空荒不復修理。展轉毀壞。但貪財物。積
T2122_.53.1011c13: 聚不散。不作福田。販賣奴婢。耕田種殖。
T2122_.53.1011c14: 焚燒山林。傷害衆生。無有慈心。奴爲比丘。
T2122_.53.1011c15: 婢爲比丘尼。無有道徳。婬嫉濁亂。男女不
T2122_.53.1011c16: 別。令道薄淡。皆由斯輩。或避縣官依倚五
T2122_.53.1011c17: 道。求作比丘不修戒律。月半月盡。雖名誦
T2122_.53.1011c18: 戒。厭倦懈怠不欲聽聞。不樂讀誦經律。設
T2122_.53.1011c19: 有讀者不識字句。爲強言是不諮明者。貢高
T2122_.53.1011c20: 求名虚無雅歩。以爲榮貴望人供養。諸魔比
T2122_.53.1011c21: 丘命終死後。精神當墮無擇地獄五逆罪中。
T2122_.53.1011c22: 餓鬼畜生靡不更歴。於無邊河沙劫受罪竟。
T2122_.53.1011c23: 乃出生在邊國無三寶處。法欲滅時。女人精
T2122_.53.1011c24: 勤＊常作功徳。男子懈怠不用法語。眼見沙
T2122_.53.1011c25: 門如視糞土。無有信心。法輪彌沒。當爾之
T2122_.53.1011c26: 時諸天泣涙。水旱不調五穀不熟。災疫流行
T2122_.53.1011c27: 死亡者衆。人民勤苦縣官侵剋。不循道理皆
T2122_.53.1011c28: 思樂亂。惡人轉多善者甚少。日月轉促人命
T2122_.53.1011c29: 轉短。菩薩比丘衆魔驅逐不預衆會。菩薩入
T2122_.53.1012a01: 山福徳之處。淡泊自守以爲傾快。壽命延長
T2122_.53.1012a02: 諸天衞護。一切十二部經尋復化滅。不見文
T2122_.53.1012a03: 字。沙門袈裟自然變白。聖王去後吾法滅
T2122_.53.1012a04: 盡。譬如油燈臨欲滅時。光更猛盛。於是便
T2122_.53.1012a05: 滅。吾法盡時亦如燈滅。自此之後難可覶縷。
T2122_.53.1012a06: 如是久後。彌勒當下世間作佛。天下大平。
T2122_.53.1012a07: 毒氣消除。雨潤和適。五穀滋茂。草木榮敷。
T2122_.53.1012a08: 大人長八丈。皆壽八萬四千歳。衆生得度不
T2122_.53.1012a09: 可稱計
T2122_.53.1012a10: 損法部第九
T2122_.53.1012a11: 如仁王經云。後五濁世比丘比丘尼四部弟
T2122_.53.1012a12: 子。天龍八部一切神王。國王大臣＊大子王
T2122_.53.1012a13: 子。自恃高貴滅破吾法。明作制法。制我弟
T2122_.53.1012a14: 子比丘比丘尼不聽。造作佛像形佛塔形。立
T2122_.53.1012a15: 統官制衆安籍記僧。比丘地立。白衣高坐。
T2122_.53.1012a16: 兵奴爲比丘受別請法。知識比丘共爲一心。
T2122_.53.1012a17: 親善比丘爲作齋會。求福如外道法。都非吾
T2122_.53.1012a18: 法。當知爾時正法將滅不久。大王。法末世
T2122_.53.1012a19: 時。有諸比丘四部弟子國王大臣。各作非法
T2122_.53.1012a20: 之行。横與佛法衆僧作大法制。作諸罪過非
T2122_.53.1012a21: 法非律繋縛比丘。如獄囚法。當爾之時法滅
T2122_.53.1012a22: 不久。大王。我滅度後未來世中四部弟子。諸
T2122_.53.1012a23: 小國王＊大子王子。乃是住持護三寶者。轉
T2122_.53.1012a24: 更滅破三寶。如師子身中蟲自食師子肉。非
T2122_.53.1012a25: 外道也。各壞我佛法得大罪過。正教衰薄民
T2122_.53.1012a26: 無正行。以漸爲惡其壽日減。至若干百歳。
T2122_.53.1012a27: 人壞佛教。無復孝子。六親不和。天神不祐。
T2122_.53.1012a28: 疾疫惡鬼日來侵害。災怪首尾連禍從衡。死
T2122_.53.1012a29: 入地獄餓鬼畜生。若出爲人。兵奴果報。如
T2122_.53.1012b01: 響如影。如人夜書火滅字存。三界果報亦復
T2122_.53.1012b02: 如是。大王。未來世中一切國王太子王子四
T2122_.53.1012b03: 部弟子。横與佛弟子書記制戒。如白衣法。
T2122_.53.1012b04: 如兵奴法。若我弟子比丘比丘尼立籍。爲官
T2122_.53.1012b05: 所使。都非我弟子。是兵奴法。立統官攝僧。
T2122_.53.1012b06: 典主僧籍。大小僧統共相攝縛。如獄因法兵
T2122_.53.1012b07: 奴之法。當爾之時佛法不久
T2122_.53.1012b08: 又舍利弗問經云。佛告舍利弗。我尋泥洹。
T2122_.53.1012b09: 大迦葉等當共分別爲比丘比丘尼作大依
T2122_.53.1012b10: 止。如我不異。迦葉傳付阿難。阿難復付末
T2122_.53.1012b11: 田地。末田地復付舍那婆私。舍那婆私傳付
T2122_.53.1012b12: 優波笈多。優波笈多後孔雀輸柯王世弘經
T2122_.53.1012b13: 律。其孫名曰弗沙蜜多羅。嗣正王位。顧問
T2122_.53.1012b14: 群臣。云何令我名事不滅時有臣言。唯有二
T2122_.53.1012b15: 事。何等爲二。猶如先王造八萬四千塔。捨
T2122_.53.1012b16: 傾國物供養三寶。此其一也。若其不爾。便
T2122_.53.1012b17: 應反之。毀塔滅法殘害息心四衆。此其二也。
T2122_.53.1012b18: 名雖好惡倶不朽也。王曰。我無威徳以及
T2122_.53.1012b19: 先王。當建次業以成名。行即御四兵攻鷄雀
T2122_.53.1012b20: 寺。寺有二石師子。號吼動地。王大驚＊悑退
T2122_.53.1012b21: 走入城。人民看者嗟泣盈路。王益忿怒自不
T2122_.53.1012b22: 敢入。驅逼兵將。詐行死害。蹴令勤與。呼攝
T2122_.53.1012b23: 七衆。一切集會。問曰。壞塔好。壞房＊好。僉
T2122_.53.1012b24: 曰。願皆勿壞。如不得已壞房可耳。王大忿勵
T2122_.53.1012b25: 曰。云何不可。因遂害之。無問少長。血流成
T2122_.53.1012b26: 川。壞諸塔寺八百餘所。諸清信士擧聲號
T2122_.53.1012b27: 噭。悲哭懊惱。王取囚繋加其鞭罰。五百羅
T2122_.53.1012b28: 漢登南山獲免。山谷隱嶮軍甲不能至。王恐
T2122_.53.1012b29: 不濟賞募諸國。若得一首即賞金錢三千。時
T2122_.53.1012c01: 有君徒鉢歎阿羅漢。乃佛所囑累流通。一
T2122_.53.1012c02: 人化作無量人。捉無量比丘比丘尼頭。處處
T2122_.53.1012c03: 受金。王諸庫藏一切空竭。王益忿怒。君徒
T2122_.53.1012c04: 鉢歎阿羅漢。現身入滅盡定。王自加害。定力
T2122_.53.1012c05: 所持。初無傷損。次燒經臺。火始就然颷焔
T2122_.53.1012c06: 及經。彌勒菩薩以神通力。接我經律上兜率
T2122_.53.1012c07: 天。次至身齒塔。塔神曰。有蟲行神先索我
T2122_.53.1012c08: 女。我薄不與。今誓令護法。以女與之。使王
T2122_.53.1012c09: 心伏。蟲行神喜手捧大山。用以壓王及四部
T2122_.53.1012c10: 兵衆。一時皆死。王家子孫於斯頓盡。其後
T2122_.53.1012c11: 有王性甚良善。彌勒菩薩化作三百童子。下
T2122_.53.1012c12: 於人間以求佛道。從五百羅漢諮受法教。國
T2122_.53.1012c13: 土男女復共出家。還復滋繁。羅漢上天接取
T2122_.53.1012c14: 經律。還於人間。時有比丘。名曰總聞。諮諸
T2122_.53.1012c15: 羅漢。及與國王分我經律。多立臺館。爲求
T2122_.53.1012c16: 學來難。王玄策行傳云。摩伽陀國菩提寺
T2122_.53.1012c17: 主。達磨師問漢勅使。知此佛法盛行。達磨師
T2122_.53.1012c18: 云。佛法當今盛在四方也。昔有迦羯王。夢
T2122_.53.1012c19: 大海水中心濁四邊清。請迦葉佛解云。後釋
T2122_.53.1012c20: 迦末代佛法。中天竺無。所以中濁也。總向
T2122_.53.1012c21: 四方。所以四邊清也
T2122_.53.1012c22: 述曰。自佛法東流已來。震旦已三度爲諸惡
T2122_.53.1012c23: 王廢損佛法。第一赫運勃勃號爲夏國。被破
T2122_.53.1012c24: 長安遇僧皆殺。第二魏太武用崔皓言夷滅
T2122_.53.1012c25: 三寶。後悔皓加五刑。第三周武帝。但令還
T2122_.53.1012c26: 俗。此之三君爲滅佛法。皆不得久。身患癩
T2122_.53.1012c27: 瘡。死入地獄。有人暴死見入地獄受大極苦。
T2122_.53.1012c28: 具如別傳。唐臨冥報記述
T2122_.53.1012c29: 頌曰
T2122_.53.1013a01:     聖迹隱顯隨人廢興至誠即感
T2122_.53.1013a02:     匪信難矜冀存敬學教被眞宗
T2122_.53.1013a03:     迷斯厥理寧解困窮◎
T2122_.53.1013a04: 法苑珠林卷第九十八
T2122_.53.1013a05:
T2122_.53.1013a06:
T2122_.53.1013a07:
T2122_.53.1013a08: 法苑珠林卷第九十九
T2122_.53.1013a09: 　＊西明寺沙門釋道＊世撰　

T2122_.53.1013a10:

◎雜要篇第九十九

此有十部

T2122_.53.1013a11: 述意部　四依部　四果部　四食部
T2122_.53.1013a12: 淨口部　鳴鍾部　入衆部　求法部
T2122_.53.1013a13: 衰相部　雜行部
T2122_.53.1013a14: 述意部第一
T2122_.53.1013a15: 夫神理無聲。因言辭以寫意。言＊辭無迹。縁
T2122_.53.1013a16: 文字以圖音。故字爲言蹄。言爲理筌。音義
T2122_.53.1013a17: 合符。不可偏失。是以文字應用彌綸宇宙。
T2122_.53.1013a18: 雖迹繁翰墨而理契乎神。但以經論浩博具
T2122_.53.1013a19: 録難周。記傳紛綸事有廣略。所以導達群方
T2122_.53.1013a20: 開示後學。設教縁迹煥然備悉。訓俗事源
T2122_.53.1013a21: 欝爾咸在。搜檢條章討撮樞要。緝綴紙筆具
T2122_.53.1013a22: 列前篇。其餘雜務汲引濟俗。現可行者。疏
T2122_.53.1013a23: 之於後。冀令昏昧漸除法燈遐照也
T2122_.53.1013a24: 四依部第二
T2122_.53.1013a25: 夫根鈍時澆信堅難具。行淺徳劣智正易迷。
T2122_.53.1013a26: 要須機教相符文理洞備。故經曰。雖誦千章
T2122_.53.1013a27: 不行何益。今立正義須憑宗意。教有權實。行
T2122_.53.1013a28: 有昏明。故得月而指自忘。得意而言自息。豈
T2122_.53.1013a29: 意得道門猶行封滯。故經説四依區分三位。
T2122_.53.1013b01: 一是人四依。即是四依開士。謂從初賢至於
T2122_.53.1013b02: 極聖。人資無漏。法體性空。據此依承聖無邪
T2122_.53.1013b03: 倒。二是行四依。即是乞食著糞掃衣。頭陀蘭
T2122_.53.1013b04: 若樹下而坐。三是法四依。如下具述。立此三
T2122_.53.1013b05: 法成末代之龜鏡。信是衆行之宗師。大聖致
T2122_.53.1013b06: 詞終無虚設。准教行事畢正非邪。初二四依
T2122_.53.1013b07: 非今俗用。附在別章且述法依。驗知邪正
T2122_.53.1013b08: 惟以無相好佛尚惑魔形。況有識凡夫能無
T2122_.53.1013b09: 受亂。故立法依顯成楷定也
T2122_.53.1013b10: 第一依法不依人者。人惟情有。法乃軌模。性
T2122_.53.1013b11: 空正理。體離非妄。即用此法爲正法依。涅
T2122_.53.1013b12: 槃經極教盛明斯轍。今行事者隨情妄述。多
T2122_.53.1013b13: 棄法逐人。從人起則。致乖遺寄陷溺身心。
T2122_.53.1013b14: 若能反彼俗心憑准聖量。隱心行務知非性
T2122_.53.1013b15: 空。乘持此心以爲道路。一分知非明順空理。
T2122_.53.1013b16: 一分厭觀。明違有事。如此安心名修趣法
T2122_.53.1013b17: 性眞道
T2122_.53.1013b18: 第二依義不依語者。語是言説。正是張筌。義
T2122_.53.1013b19: 爲達理。化物之道。證解已後慮絶杜言。法
T2122_.53.1013b20: 尚應捨何況非法。故經有捨筏之喩。人懷目
T2122_.53.1013b21: 撃之談。不以言筌意表。得意息言。月喩妙
T2122_.53.1013b22: 指。無宜不曉。今謂得義。乃是誦言。眞行道
T2122_.53.1013b23: 者。常觀常破。常觀依語。常破隨義。謂言隨
T2122_.53.1013b24: 義。還是誦言。但無始妄習執見鏗然。靜退
T2122_.53.1013b25: 詳研方知此過。不爾奔飛追聲不及。又可
T2122_.53.1013b26: 思惟
T2122_.53.1013b27: 第三依智不依識者。謂識現行隨塵分別。眼
T2122_.53.1013b28: 色耳聲耽迷不覺。與牛羊而等度。同邪凡而
T2122_.53.1013b29: 共行。大聖示教境是自心。下愚氷執塵爲識
T2122_.53.1013c01: 外。所以化導無由。捨之是知。滯歸凡識。倒遣
T2122_.53.1013c02: 聖心。愚迷履歴。常淪三倒。勇勵特達。念動
T2122_.53.1013c03: 即知。名爲依識。知流須返。名隨分智。如是
T2122_.53.1013c04: 加功漸増明大。後見塵境知非外來。境非心
T2122_.53.1013c05: 外是自心相。安有愚迷生増生愛。思擇不
T2122_.53.1013c06: 已解異牛羊。有人問。卿立如此論明智異
T2122_.53.1013c07: 愚如何達觀猶稱凡識。答聖智無涯積空顯
T2122_.53.1013c08: 徳。豈惟一述即謂清升。此但得語。隨言還
T2122_.53.1013c09: 執。深知此執。無始習熏。三祇無間。方能傾
T2122_.53.1013c10: 盡。雜血之乳。不可漏言。起伏之相。於是乎
T2122_.53.1013c11: 在。如經説。初地行施餘隨分修。高軌立儀
T2122_.53.1013c12: 令人修學。何言一解剩能窮智。必智可窮。未
T2122_.53.1013c13: 曰高勝。今人口誦其空心未忘有。騰空不起
T2122_.53.1013c14: 入火逾難。倶是心相封迷故爾。後得通達隨
T2122_.53.1013c15: 心轉用。豈不鳥之游空。自常如布之火澣。
T2122_.53.1013c16: 不足怪也
T2122_.53.1013c17: 第四依了義經不依不了義經者。此之兩經
T2122_.53.1013c18: 竝聖言量。凡入道者。率先曉之。則無事不
T2122_.53.1013c19: 通。有疑皆決。但群生性識深淺利鈍不同。致
T2122_.53.1013c20: 令大聖隨情別説。然據至道但是自心。故經
T2122_.53.1013c21: 云。三界上下法義唯心。此就世界依報以明
T2122_.53.1013c22: 心也。又云。如如與眞際。涅槃及法界。種種
T2122_.53.1013c23: 意生身。佛説唯心量。此據出世法體以明
T2122_.53.1013c24: 心也。終窮至實畢到斯源。隨流赴感還宗
T2122_.53.1013c25: 了義。故加以法約定權機也
T2122_.53.1013c26: 如大集經云。復次舍利弗。菩薩摩訶薩有四
T2122_.53.1013c27: 依法亦不可盡。何等爲四。依義不依語。依智
T2122_.53.1013c28: 不依識。依了義經不依不了義經。依法不依
T2122_.53.1013c29: 人。云何依義不依語。語者若入世法而有可

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