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T2122_.53.0402a01:
T2122_.53.0402a02:
T2122_.53.0402a03: 法苑珠林卷第十六
T2122_.53.0402a04: 　＊西明寺沙門釋道世撰　
T2122_.53.0402a05: 敬佛篇第六之四

T2122_.53.0402a06:

◎彌勒部第五

此別
五部

T2122_.53.0402a07: 述意部　受戒部　讃歎部　業因部　
T2122_.53.0402a08: 發願部
T2122_.53.0402a09: 述意部第一
T2122_.53.0402a10: 惟大覺世雄隨機利物。巧施現權之教。以救
T2122_.53.0402a11: 將來之急。時經末代命同風燭。逐要利生無
T2122_.53.0402a12: 過見佛。以釋尊遺囑。於我法中所修行者。並
T2122_.53.0402a13: 付慈氏令悟聖果。大聖殷勤理固無妄。一念
T2122_.53.0402a14: 相値終隔四流。結妙願於華林。感慈顏於兜
T2122_.53.0402a15: 率。能扣冥機雲龍相會。故上生經云。是諸
T2122_.53.0402a16: 人等皆於法中種諸善根。釋迦牟尼佛遣來
T2122_.53.0402a17: 付我。觀此一言實固可祈。自晋代之末始傳
T2122_.53.0402a18: 斯經。曁乎宋明肇興茲會。起千尺之尊儀。摸
T2122_.53.0402a19: 萬仞之道樹。設供上林鱗集大衆。於是四部
T2122_.53.0402a20: 欣躍虔誠弘化。毎歳良辰三會無缺。自齊代
T2122_.53.0402a21: 馭暦法縁増廣。文宣徳教彌綸斯業。從此已
T2122_.53.0402a22: 來大會罕集行者希簡。設有修學安心無法。
T2122_.53.0402a23: 今録諸經依之修行。冀通八正則芬列於紫
T2122_.53.0402a24: 宮。化流十善則暉煥於兜率。功被下生澤均
T2122_.53.0402a25: 初會也
T2122_.53.0402a26: 受戒部第二
T2122_.53.0402a27: 述曰。若是居家白衣未受戒者。先受翻邪三
T2122_.53.0402a28: 歸。日別六時隨時便受。顯歸三寶。自誓不
T2122_.53.0402a29: 迴必得上生。若出家五衆已受得戒。但依修
T2122_.53.0402b01: 行。不須別受。若無戒行追空念善。亦不得
T2122_.53.0402b02: 生。故智度論云。我某甲盡形壽。歸依佛歸

T2122_.53.0402b03:

依法歸依僧

如是
三説

我某甲盡形壽歸依佛竟。歸

T2122_.53.0402b04:

依法竟。歸依僧竟

如是
三説

又處胎經。佛告彌勒

T2122_.53.0402b05: 偈云
T2122_.53.0402b06:     汝所三會人是吾先所化
T2122_.53.0402b07:     九十六億人受吾五戒者
T2122_.53.0402b08:     次是三歸人九十二億者
T2122_.53.0402b09:     一稱南無佛皆得成佛道
T2122_.53.0402b10: 述曰。廣明三歸功力。具如敬福論三卷説。既
T2122_.53.0402b11: 受得三歸。次須受十善戒法。若不行十善。定
T2122_.53.0402b12: 不得上生。應具修威儀。至一出家人前誡勗
T2122_.53.0402b13: 己心至誠懺悔。然後受云。我某甲盡形壽。
T2122_.53.0402b14: 於一切有情上下不簡凡聖不起殺心。乃至
T2122_.53.0402b15: 第十。我某甲盡形壽。於一切有情上＊下不

T2122_.53.0402b16:

簡凡聖不起邪見

如是
三説

T2122_.53.0402b17: 我某甲盡形壽。於一切有情上＊下不簡凡聖
T2122_.53.0402b18: 不起殺心竟。乃至第十我某甲盡形壽。於一

T2122_.53.0402b19:

切有情上＊下不簡凡聖不起邪見竟

如是
三説

此之

T2122_.53.0402b20: 十善禁防身三過殺盜婬。口四過妄言綺語
T2122_.53.0402b21: 兩舌惡口。意三過謂貪瞋邪見。此之十種。是
T2122_.53.0402b22: 衆善之根本。止則是。持作便是犯。犯是十惡
T2122_.53.0402b23: 之本。亦是萬禍之殃◎
T2122_.53.0402b24: ◎讃歎部第三
T2122_.53.0402b25: 如菩薩本行經云。正使化無數億計人成辟
T2122_.53.0402b26: 支佛。若有人百歳四事供養。功徳甚多。不
T2122_.53.0402b27: 如有人以歡喜心一四句偈讃歎如來功徳
T2122_.53.0402b28: 無量。又如善戒經云。以四天下寶供養於佛。
T2122_.53.0402b29: 又以重心讃歎如來。是二福徳等無差別。又
T2122_.53.0402c01: 大悲經云。一稱南無佛名者。以是善根入涅
T2122_.53.0402c02: 槃界不可盡也。又若能至誠心念佛功徳。乃
T2122_.53.0402c03: 至一華散於空中。於未來世諸天梵王。其
T2122_.53.0402c04: 福不盡。以其不盡終至涅槃。又涅槃經。迦葉
T2122_.53.0402c05: 以偈讃佛言
T2122_.53.0402c06:     大悲愍衆生故令我歸依
T2122_.53.0402c07:     善拔衆毒箭故稱大醫王
T2122_.53.0402c08:     世醫所療治雖差還復生
T2122_.53.0402c09:     如來所治者畢竟不復發
T2122_.53.0402c10:     世尊甘露藥以施諸衆生
T2122_.53.0402c11:     衆生既服已不死亦不生
T2122_.53.0402c12:     如來今爲我演説大涅槃
T2122_.53.0402c13:     衆生聞祕藏即得不生滅
T2122_.53.0402c14: 又大方等陀羅尼經。爾時華聚菩薩即讃佛
T2122_.53.0402c15: 言
T2122_.53.0402c16:     世尊身色如金山猶如日光照世間
T2122_.53.0402c17:     能拔一切諸苦惱我今稽首大法王
T2122_.53.0402c18:     世主法王甚希有如是妙法復過是
T2122_.53.0402c19:     難見難聞亦難遇若有覩者成正覺
T2122_.53.0402c20: 爾時阿須倫以偈讃佛
T2122_.53.0402c21:     世尊面目如日月能滅一切諸黒闇
T2122_.53.0402c22:     今復拔濟於我等我等歸命天中尊
T2122_.53.0402c23: 文殊師利問經文殊説偈歎佛云
T2122_.53.0402c24:     我禮一切佛調御無等雙
T2122_.53.0402c25:     丈六眞法身亦禮於佛塔
T2122_.53.0402c26:     生處得道處法輪涅槃處
T2122_.53.0402c27:     行住坐臥處一切皆悉禮
T2122_.53.0402c28:     諸佛不思議妙法亦如是
T2122_.53.0402c29:     能信及果執亦不可思議
T2122_.53.0403a01:     能以此祇夜讃歎如來者
T2122_.53.0403a02:     於千萬億劫不墮諸惡趣
T2122_.53.0403a03: 佛言。文殊。善哉善哉。如來不可思議。即説
T2122_.53.0403a04: 偈言
T2122_.53.0403a05:     佛生甘蔗姓滅已更不生

T2122_.53.0403a06:

若人歸依佛不畏地獄苦

如是
三説

T2122_.53.0403a07: 又華嚴經偈云
T2122_.53.0403a08:     寧受一切苦得聞佛音聲
T2122_.53.0403a09:     不受一切樂而不聞佛名
T2122_.53.0403a10:     所以無量劫受此諸苦惱
T2122_.53.0403a11:     流轉生死中不聞佛名故
T2122_.53.0403a12: 又彌勒菩薩所問本願經云。佛告阿難。彌勒
T2122_.53.0403a13: 不獨以偈讃我。乃往過世十無央數劫。爾時
T2122_.53.0403a14: 有佛。號焔光響作王如來。所有梵志長者。名
T2122_.53.0403a15: 曰賢行。於此佛所已得不起法忍。爾時梵志
T2122_.53.0403a16: 賢行者。今彌勒菩薩是。阿難白佛言。彌勒
T2122_.53.0403a17: 得法忍久遠乃爾。何以不速逮無上正眞之
T2122_.53.0403a18: 道成最正覺耶。佛語阿難。菩薩以四事法
T2122_.53.0403a19: 不取正覺。何等爲四。一淨國土。二護國土。
T2122_.53.0403a20: 三淨一切。四護一切。是爲四事。彌勒本求
T2122_.53.0403a21: 佛時。以是四事故不取佛。佛語阿難。我本求
T2122_.53.0403a22: 佛時亦有此四。然彌勒發意。先我之前四十
T2122_.53.0403a23: 二劫。我於其後乃發道意。於此賢劫以大精
T2122_.53.0403a24: 進超越九劫。得於無上正眞之道致最正覺。
T2122_.53.0403a25: 佛告阿難我以十事致最正覺。何等爲十。一
T2122_.53.0403a26: 所有一切無所愛惜。二妻妾。三兒子。四頭
T2122_.53.0403a27: 目。五手足。六國土。七珍寶財物。八髓腦。九
T2122_.53.0403a28: 血肉。十不惜身命。我以十事疾得佛道。又
T2122_.53.0403a29: 大悲經云。佛告阿難汝觀如來在路行時。能
T2122_.53.0403b01: 令大地高處令下下處令高。高下諸處悉得
T2122_.53.0403b02: 平正。如來過後地輒還復。一切樹林傾側向
T2122_.53.0403b03: 佛。樹神現身低頭禮拜。如來過後樹輒還復。
T2122_.53.0403b04: 一切丘陵坑坎屏厠臭穢叢林瓦礫。皆悉掃
T2122_.53.0403b05: 除平正清淨。馨香芬烈衆華布地。如來足履
T2122_.53.0403b06: 蹈上而過。無情諸物尚皆傾側。何況有情而
T2122_.53.0403b07: 不加敬。何以故。我本修行菩薩行時。於一切
T2122_.53.0403b08: 人所無不傾側謙下禮敬。以是善業得成佛
T2122_.53.0403b09: 已。有情無情如來行時無不傾側低頭禮拜。
T2122_.53.0403b10: 我本曾以清淨微妙稱意資産。至心自手施
T2122_.53.0403b11: 諸衆生。以是業報。如來行時大地平正。掃
T2122_.53.0403b12: 灑清淨。又無瓦礫。我於無量諸賢聖所在路
T2122_.53.0403b13: 行時。曾與掃治道路泥治房舍。我以平等心
T2122_.53.0403b14: 無高下掃治令淨。於一切時常求菩提利益
T2122_.53.0403b15: 衆生。以是善根。若佛如來在在處處行來路
T2122_.53.0403b16: 首。自然清淨地平如掌。乃至須彌山王高八
T2122_.53.0403b17: 萬四千由旬。在大海中亦深爾許。及鐵圍山
T2122_.53.0403b18: 高十六萬八千由旬。亦是金剛堅固。佛涅槃
T2122_.53.0403b19: 時無不傾側低頭禮敬。若欲遠避不傾側者。
T2122_.53.0403b20: 亦無是處
T2122_.53.0403b21: 由歎如來故。乃至舍利弗從他聞歎佛偈。亦
T2122_.53.0403b22: 得道果。故普曜經。安陸比丘以偈報舍利弗
T2122_.53.0403b23: 言
T2122_.53.0403b24:     吾師天中天三界無極尊
T2122_.53.0403b25:     相好身丈六神通猶虚空
T2122_.53.0403b26:     華熏去五陰拔十二根本
T2122_.53.0403b27:     不貪天世位心淨開法門
T2122_.53.0403b28: 時舍利弗。欣然大悦如冥覩明。口言善哉。昔
T2122_.53.0403b29: 來抱疑。又吾好學八歳從師。至年十六靡不
T2122_.53.0403c01: 周綜。行遍天下十六大國自謂已達。今乃聞
T2122_.53.0403c02: 異無上正眞得吾本願。由如來過去心淨離
T2122_.53.0403c03: 著不害衆生故。所行之處脚足不汚蟲蟻不
T2122_.53.0403c04: 損。故處處經云。佛不著履有三因縁。一使
T2122_.53.0403c05: 行者少欲。二現足下輪。三令人見之歡喜。佛
T2122_.53.0403c06: 行足去地四寸有三因縁。一見地有蟲蟻故。
T2122_.53.0403c07: 二地有生草故。三現神足故。亦欲令人意止。
T2122_.53.0403c08: 佛行地高下皆平有三因縁。一本行四等心
T2122_.53.0403c09: 欲令一切安隱。地在水上水中有神。蟲蛾一
T2122_.53.0403c10: 切値佛足下皆安隱同心立意。是故卑者爲
T2122_.53.0403c11: 高。高者爲卑。二諸天鬼神行福爲佛除地故
T2122_.53.0403c12: 高下爲平。三佛爲菩薩時通利道徑橋梁度
T2122_.53.0403c13: 人。故從是得福。故高下正平。欲令人意亦
T2122_.53.0403c14: 爾
T2122_.53.0403c15: 又智度論云。世尊身好細薄皮相塵土不著。
T2122_.53.0403c16: 身如蓮華葉不受塵水。若菩薩在乾土山中
T2122_.53.0403c17: 經行。土不著足。隨嵐風來吹破土山令散爲
T2122_.53.0403c18: 塵。乃至一塵不著佛身。若菩薩擧食著口中。
T2122_.53.0403c19: 是時咽喉邊兩處。流注甘露和合諸味。是味
T2122_.53.0403c20: 清淨。故名味中得上味
T2122_.53.0403c21: 又増一阿含經云。無恭敬心於佛者。當生龍
T2122_.53.0403c22: 蛇中。以過去從中來。今猶無敬多睡癡也。
T2122_.53.0403c23: 又四分律説偈云
T2122_.53.0403c24:     有敬長老者是人能護法
T2122_.53.0403c25:     現世得名譽將來生善道

T2122_.53.0403c26:

讃彌勒四禮文

玄奘法師
依經翻出

T2122_.53.0404b09:

隨念往生

言七日者且從近説尚感
彼天何況一生而不剋獲

又上生經云。若

T2122_.53.0404b10: 有禮敬彌勒佛者。除却百億劫生死之罪。乃
T2122_.53.0404b11: 至來世龍華樹下亦得見佛。又云。我滅度後。
T2122_.53.0404b12: 四衆八部聞名禮拜。命終往生兜率天中。若
T2122_.53.0404b13: 有男女犯諸禁戒造衆惡業。聞是菩薩大悲
T2122_.53.0404b14: 名字。五體投地誠心懺悔。一切惡業速得清
T2122_.53.0404b15: 淨。若有歸依彌勒菩薩。當知是人得不退轉。
T2122_.53.0404b16: 彌勒成佛見佛光明即得受記。又上生經云。
T2122_.53.0404b17: 佛滅度後。若有精勤修諸功徳威儀不缺掃
T2122_.53.0404b18: 塔塗地華香供養。行諸三昧讀誦經典。如是
T2122_.53.0404b19: 人等雖不斷結如得六通。應當繋念念佛形
T2122_.53.0404b20: 像稱彌勒名。若一念頃受八戒齋修諸淨業。
T2122_.53.0404b21: 命終之時即得往生兜率天上蓮華臺中。應
T2122_.53.0404b22: 時見佛白毫相光。超越九十億劫生死之罪。
T2122_.53.0404b23: 隨其宿縁爲説妙法令得不退。又増一經云。
T2122_.53.0404b24: 衆生三業造惡。臨終憶念如來功徳者。必離
T2122_.53.0404b25: 惡道趣得生天上。正使極惡之人。以念佛故
T2122_.53.0404b26: 亦得生天。又大集經云。若修慈者。當捨身
T2122_.53.0404b27: 命時見十方佛手摩其頂。蒙手觸故心安快
T2122_.53.0404b28: 樂。尋得往生清淨佛土。又普賢觀經云。若有
T2122_.53.0404b29: 晝夜六時禮十方佛誦大乘經。思第一義甚
T2122_.53.0404c01: 深空法。於一彈指頃。除百萬億那由他恒河
T2122_.53.0404c02: 沙劫生死之罪。行此法者眞是佛子。從諸佛
T2122_.53.0404c03: 生。十方諸佛及諸菩薩爲其和上。是名具足
T2122_.53.0404c04: 菩薩戒。有不須羯磨自然成就。應受一切
T2122_.53.0404c05: 人天供養。又法華經云。若有人受持讀誦正
T2122_.53.0404c06: 憶念解其義趣。是人命終爲千佛授手。令不
T2122_.53.0404c07: 恐怖不墮惡道。即往兜率天上彌勒菩薩所。
T2122_.53.0404c08: 彌勒菩薩有三十二相大菩薩衆所共圍繞。
T2122_.53.0404c09: 有百千萬億天女眷屬。而於中生。有如是等
T2122_.53.0404c10: 功徳利益。是故智者。應當一心自書若使人
T2122_.53.0404c11: 書。受持讀誦正憶念如説修行。又智度論云。
T2122_.53.0404c12: 若善男子。能行是深般若波羅蜜者。當知是
T2122_.53.0404c13: 人人道中來。或兜率天來。所以者何。三惡
T2122_.53.0404c14: 道中罪苦多故不得行深般若。欲界諸天著
T2122_.53.0404c15: 淨妙五欲心則狂惑故不能行。色界天等深
T2122_.53.0404c16: 著禪定味故不能行。無色界天無形故故不
T2122_.53.0404c17: 能行。以兜率天上常有一生補處菩薩。彼中
T2122_.53.0404c18: 諸天常聞説般若。五欲雖多法力勝故。是故
T2122_.53.0404c19: 説二處勝。若從他佛國來生此間。斯則轉勝
T2122_.53.0404c20: 也
T2122_.53.0404c21: 又處處經云。佛言。彌勒不來下有四因縁。
T2122_.53.0404c22: 一有時福應彼間。二是此間人麁無能受經
T2122_.53.0404c23: 者。三功徳未滿。四世間有能説經者。故彌勒
T2122_.53.0404c24: ＊不下。若當來下。餘有五十億七千六十萬
T2122_.53.0404c25: 歳。彌勒時人眼皆見四千里。由本十種因縁
T2122_.53.0404c26: 得。一不掩人眼明二不損人眼。三不覆人
T2122_.53.0404c27: 眼。四不藏人善。五不視殺。六不視盜。七不
T2122_.53.0404c28: 視婬。八不視陰私及人短。九諸惡事不視。
T2122_.53.0404c29: 十然燈於佛寺
T2122_.53.0405a01: 又佛説彌勒來時經云。佛言。彌勒佛欲來出
T2122_.53.0405a02: 時。閻浮利内地山樹草木皆焦盡。於今閻
T2122_.53.0405a03: 浮＊利地周匝六十萬里。彌勒出時閻浮＊利
T2122_.53.0405a04: 地。東西長四十萬里。南北廣三十二萬里。
T2122_.53.0405a05: 地生五菓。四海之内無山陵谿谷。地平如砥
T2122_.53.0405a06: 樹木長大。人少三毒民多聚落。城名氾羅那
T2122_.53.0405a07: 夷。有一婆羅門名須凡。當爲彌勒作父。母
T2122_.53.0405a08: 名摩訶越題。彌勒當爲作子。相好具足身長
T2122_.53.0405a09: 十六丈。生墮城地目徹視萬里内。頭中日
T2122_.53.0405a10: 光照四千里。彌勒得道爲佛時。於龍華樹下

T2122_.53.0405a11:

坐。樹高四十里。廣亦四十里

大成佛經華枝如
龍頭故名龍華樹

T2122_.53.0405a12:

亦有別傳云子從龍
宮出故名龍華樹也

用四月八日明星出時得道。

T2122_.53.0405a13:

彌勒佛却後六十億殘六十萬歳當來下

自外
大同

T2122_.53.0405a14:

成佛
經説

王玄策西國行傳云。唐顯慶二年。勅使

T2122_.53.0405a15: 王玄策等往西國。送佛袈裟。至泥婆羅國西
T2122_.53.0405a16: 南。至頗羅度來村東坎下。有一水火池。若
T2122_.53.0405a17: 將家火照之。其水上即有火焔於水中出。欲
T2122_.53.0405a18: 滅以水沃之。其焔轉熾。漢使等曾於中架一
T2122_.53.0405a19: 釜煮飯熟。使問彼國王。國王答使人云。曾
T2122_.53.0405a20: 經以杖刺著一金匱。令人挽出。一挽一深。相
T2122_.53.0405a21: 傳云。此是彌勒佛當來成道天冠金。火龍防
T2122_.53.0405a22: 守之。此池火乃是火龍火也。又智度論云。彌
T2122_.53.0405a23: 勒菩薩爲白衣時。師名婆跋犁。有三種相。一
T2122_.53.0405a24: 眉間白毫相。二舌覆面相。三陰藏相。如是等
T2122_.53.0405a25: 非是菩薩時亦皆有此相也
T2122_.53.0405a26: 又新婆沙論云。曾聞尊者大迦葉波。入王舍
T2122_.53.0405a27: 城最後乞食。食已未久登雞足山。山有三峯
T2122_.53.0405a28: 如仰雞足。尊者入中結跏趺坐。作誠言曰。願
T2122_.53.0405a29: 我此身并納鉢杖久住不壞。乃至經於五十
T2122_.53.0405b01: 七倶胝六十百千歳。慈氏如來應正等覺出
T2122_.53.0405b02: 現世時施作佛事。發此願已尋般涅槃。時彼
T2122_.53.0405b03: 三峯便合成一。掩蔽尊者儼然而住。及慈氏
T2122_.53.0405b04: 佛出現世時。將無量人天至此山上。告諸衆
T2122_.53.0405b05: 曰。汝等欲見釋迦牟尼佛杜多功徳弟子衆
T2122_.53.0405b06: 中第一大弟子迦葉波不。擧衆咸曰。我等欲
T2122_.53.0405b07: 見。慈氏如來即以右手撫雞足山頂。應時峯
T2122_.53.0405b08: 坼還爲三分。時迦葉波將磨納鉢杖。從中
T2122_.53.0405b09: 而出。上昇虚空。無量天人覩斯神變。歎未曾
T2122_.53.0405b10: 有。其心調柔。慈氏世尊如應説法皆得見諦。
T2122_.53.0405b11: 若無留化如此之事。云何有耶。有説。有留化
T2122_.53.0405b12: 事。問若爾世尊何故不留化身至涅般後
T2122_.53.0405b13: 住持説法。答所應作者已究竟故。謂佛所應
T2122_.53.0405b14: 度皆已度訖。所未度者聖弟子度之。有説。無
T2122_.53.0405b15: 留化事。問若爾迦葉波事云何得有。答諸
T2122_.53.0405b16: 信敬天神所任持故。有説。迦葉波爾時未般
T2122_.53.0405b17: 涅槃。慈氏佛時方取滅度。此不應理。寧可
T2122_.53.0405b18: 説無。不説彼默然多時。虚住如是説者。有
T2122_.53.0405b19: 留化事。是故大迦葉波已入涅槃
T2122_.53.0405b20: 發願部第五
T2122_.53.0405b21: 惟凡夫力弱習惡來多。以住娑婆其心怯弱。
T2122_.53.0405b22: 初學是法恐畏退敗。常發大願扶持此行。乃
T2122_.53.0405b23: 至命終心無障惱。隨種善根願共含識。自在
T2122_.53.0405b24: 往生彌勒内衆得至佛前。隨念修學證不退
T2122_.53.0405b25: 轉。不願往生於外衆中。恐著五欲不得解脱。
T2122_.53.0405b26: 故智度論云。有人修少福業。聞有福處常願
T2122_.53.0405b27: 往生。及至命終各生其中。又大莊嚴論云。佛
T2122_.53.0405b28: 國事大。獨行功徳不能成就。要須願力。如
T2122_.53.0405b29: 牛雖力挽車要須御者能有。所至淨佛國土
T2122_.53.0405c01: 由願引成。以願力故福徳増長。不失不壞常
T2122_.53.0405c02: 見佛故。又如十住論云。若人發心求佛不休
T2122_.53.0405c03: 不息。有人以指擧大千世界在空却住不足
T2122_.53.0405c04: 爲難。若發願言。我當作佛。是人希有。何以
T2122_.53.0405c05: 故。世人心劣無大志故。又發菩提心論有十
T2122_.53.0405c06: 大願。常悉修行
T2122_.53.0405c07: 一者願我先世及以今身所種善根施與一切
T2122_.53.0405c08: 衆生迴向佛道。令我此願念念増長。世世所
T2122_.53.0405c09: 生終不忘失。常爲陀羅尼之所守護
T2122_.53.0405c10: 二者願我以此善根生處値佛常得供養。不
T2122_.53.0405c11: 生無佛國中
T2122_.53.0405c12: 三者願我常近諸佛隨侍左右如影隨形
T2122_.53.0405c13: 四者願我既得親近爲我説法成就五通
T2122_.53.0405c14: 五者願我通達世諦假名流布解第一義得正
T2122_.53.0405c15: 法智
T2122_.53.0405c16: 六者願我以無厭心爲衆生説示教利喜皆令
T2122_.53.0405c17: 開解
T2122_.53.0405c18: 七者願我以佛神力遍至十方一切世界。供
T2122_.53.0405c19: 養諸佛聽受正法廣攝衆生
T2122_.53.0405c20: 八者願我隨順清淨法輪。一切衆生聽我法
T2122_.53.0405c21: 者。聞我名者。即得捨離一切煩惱
T2122_.53.0405c22: 九者願我隨逐衆生將護與樂。捨身命財荷
T2122_.53.0405c23: 負正法除無利益
T2122_.53.0405c24: 十者願我雖行正法心無所行亦無不行。爲
T2122_.53.0405c25: 化衆生不捨正願。願我以此十大誓願。遍衆
T2122_.53.0405c26: 生界攝受一切河沙諸願。若衆生界有盡
T2122_.53.0405c27: 我願乃盡。然衆生界不可盡故。我此大願亦
T2122_.53.0405c28: 不可盡。廣度衆生無邊法界所修善根。皆悉
T2122_.53.0405c29: 迴向無上正覺。生彌勒佛前聞清淨法悟無
T2122_.53.0406a01: 生忍。但行住坐臥一生已來所修善根。並共
T2122_.53.0406a02: 法界衆生迴向彌勒佛前速成不退
T2122_.53.0406a03: 玄奘法師云。西方道俗並作彌勒業。爲同欲
T2122_.53.0406a04: 界其行易成。大小乘師皆許此法。彌陀淨土
T2122_.53.0406a05: 恐凡鄙穢修行難成。如舊經論。十地已上菩
T2122_.53.0406a06: 薩隨分見報佛淨土。依新論意。三地菩薩始
T2122_.53.0406a07: 可得見報佛淨土。豈容下品凡夫即得往生。
T2122_.53.0406a08: 此是別時之意。未可爲定。所以西方大乘許
T2122_.53.0406a09: 小乘不許。故法師一生已來常作彌勒業。臨
T2122_.53.0406a10: 命終時發願上生見彌勒佛。請大衆同時説
T2122_.53.0406a11: 偈云
T2122_.53.0406a12: 南無彌勒如來
T2122_.53.0406a13: 應正等覺願與含識速奉慈顏
T2122_.53.0406a14: 南無彌勒如來
T2122_.53.0406a15: 所居内衆願捨命已必生其中

T2122_.53.0406a16:

感應縁

略引
六驗

T2122_.53.0406a17: 晋譙國戴逵　晋沙門釋道安　宋尼釋慧玉
T2122_.53.0406a18: 梁沙門釋僧護　隋沙門釋靈幹　唐沙門釋
T2122_.53.0406a19: 善冑
T2122_.53.0406a20: 夫最勝之相妙出無等。非直光儀莫寫。固亦
T2122_.53.0406a21: 形好不傳。夫以世俗之指爪。而匠法身之圓
T2122_.53.0406a22: 極。算數譬喩豈我萬一。自泥洹以來久踰
T2122_.53.0406a23: 千祀。西方像製流式中夏。雖依經鎔鑄各務
T2122_.53.0406a24: 髣髴。名士奇匠競心展力。而精分密數未有
T2122_.53.0406a25: 殊絶。晋世有譙國戴逵字安道者。風清概
T2122_.53.0406a26: 遠肥遯舊呉。宅性居理游心釋教。且機思
T2122_.53.0406a27: 通贍巧擬造化。思所以影響法相。咫尺應
T2122_.53.0406a28: 身乃作無量壽挾侍菩薩。研思致妙精鋭定
T2122_.53.0406a29: 製。潜於帷中密聽衆論。所聞褒貶輒加詳改。
T2122_.53.0406b01: 覈准度於毫芒。審光色於濃淡。其和墨點彩
T2122_.53.0406b02: 刻形鏤法。雖周人盡策之微宋客象楮之妙。
T2122_.53.0406b03: 不能踰也。委心積慮三年方成。振代迄今所
T2122_.53.0406b04: 未曾有。凡在瞻仰有若至眞。俄而迎像入山
T2122_.53.0406b05: 陰之靈寶寺。道俗觀者皆發菩提心。高平郗
T2122_.53.0406b06: 超聞而禮覲。遂撮香而誓曰。若使有常復覩
T2122_.53.0406b07: 聖顏。如其無常願會彌勒。既而手中之香勃
T2122_.53.0406b08: 焉自然。芳煙直上其氣聯雲。餘熏葳蕤溢於
T2122_.53.0406b09: 衢路。凡預聞見皆心喜遍身。宋臨川康王撰
T2122_.53.0406b10: 宣驗記。亦載其顯瑞。戴公居去靈寶寺百
T2122_.53.0406b11: 餘歩。戴甞中夜而起見寺上有光。其明甚熾。
T2122_.53.0406b12: 謂是燔火。狼狽往起。隣曲知者咸競駿奔
T2122_.53.0406b13: 至。而寺門靜閉迺像放光。明旦衆聞扣門
T2122_.53.0406b14: 方起共觀。咸覩佛堂暉焔洞照于天。莫不整
T2122_.53.0406b15: 躬虔禮歎覺化之無方也。宋文帝迎像供養。
T2122_.53.0406b16: ＊常在後堂。齊高帝起正覺寺。欲以勝妙靈
T2122_.53.0406b17: 像鎭撫法殿。乃奉移此像。舊在正覺寺。逵又
T2122_.53.0406b18: 造行像五躯。積慮十年。像舊在瓦官寺。逵
T2122_.53.0406b19: 弟二子顒字仲若。素韻淵澹雅好丘園。既
T2122_.53.0406b20: 負荷幽貞亦繼志才巧。逵毎製像常共參慮。
T2122_.53.0406b21: 濟陽江夷少與顒友。夷甞託顒造觀世音像。
T2122_.53.0406b22: 致力罄思欲令盡美。而相好不圓積年無成。
T2122_.53.0406b23: 後夢有人告之曰。江夷於觀世音無縁。可改
T2122_.53.0406b24: 爲彌勒菩薩。戴即停手馳書報江。信未及發
T2122_.53.0406b25: 而江書已至。倶於此夕感夢。語事符同。戴
T2122_.53.0406b26: 喜於神應即改爲彌勒。於是觸手成妙。初不
T2122_.53.0406b27: 稽思。光顏圓滿俄爾而成。有識讃仰咸悟因
T2122_.53.0406b28: 縁之匪差。此像舊在會稽龍華寺。尋二戴像
T2122_.53.0406b29: 製歴代獨歩。其所造甚多並散在諸寺。難悉
T2122_.53.0406c01: 詳録
T2122_.53.0406c02: 晋長安五級寺有釋道安。姓衞氏。常山扶柳
T2122_.53.0406c03: 人也。形雖不逮於人而聰俊罕儔。七歳讀書
T2122_.53.0406c04: 再覽能誦。年至十三出家。日誦萬言不差一
T2122_.53.0406c05: 字。師敬異之。爲受具戒。恣其游學。至鄴入
T2122_.53.0406c06: 中寺遇佛圖澄。澄見而嗟異。與語終日。因
T2122_.53.0406c07: 事澄爲師。澄講安覆。疑難鋒起。安挫鋭解
T2122_.53.0406c08: 紛。行有餘力。時人語曰。漆道人驚四隣。安後
T2122_.53.0406c09: 避地南投襄陽。與弟子釋慧遠等四百餘人
T2122_.53.0406c10: 度江。夜行値雷雨乘電光而進。前行得入
T2122_.53.0406c11: 一家。見門裏有一馬㭿。中間懸一馬兜。
T2122_.53.0406c12: 可容一斛。安呼林伯升。主人驚出。果姓林
T2122_.53.0406c13: 名伯升。謂是神人厚相奉椄。既而弟子問。何
T2122_.53.0406c14: 以知其姓字。安曰。兩木爲林。＊兜容百升也。
T2122_.53.0406c15: 既至襄陽。有一外國銅像。形製古異。時衆
T2122_.53.0406c16: 不甚恭重。安曰。像形相致佳。但髻形未稱。
T2122_.53.0406c17: 令弟子鑪冶其髻。既而光焔煥炳曜滿一堂。
T2122_.53.0406c18: 詳視髻中見一舍利。衆咸愧服。安曰。像既靈
T2122_.53.0406c19: 異不煩復冶乃止。識者咸謂。安知有舍利。
T2122_.53.0406c20: 故出以示衆。時襄陽習鑿齒。鋒辯天逸籠罩
T2122_.53.0406c21: 當時。其先籍安高名。早以致書通好。承應眞
T2122_.53.0406c22: 履正。明白内融。慈訓兼照。道俗齊蔭。自大
T2122_.53.0406c23: 教東流四百餘年。雖蕃王居士時有奉者。而
T2122_.53.0406c24: 眞丹宿訓先行上世。道運時遷俗未僉悟。自
T2122_.53.0406c25: 頃道業之隆盛無以匹。所謂月光將出靈
T2122_.53.0406c26: 鉢應降。法師任當洪範化洽無幽。此方諸僧
T2122_.53.0406c27: 咸有思慕。若塵靈東徂摩尼迴曜。一躡七寶
T2122_.53.0406c28: 之座。暫現明哲之燈。雨甘露於豐草。植栴
T2122_.53.0406c29: 檀於江湄。則如來之教。復崇於今日。玄波
T2122_.53.0407a01: 溢瀁。重蕩於代矣。文多不悉載。及聞安至
T2122_.53.0407a02: 止即往修造。既坐稱言。四海習鑿齒。安曰。
T2122_.53.0407a03: 彌天釋道安。時人以爲名答。安常注諸經恐
T2122_.53.0407a04: 不合理。乃誓曰。若所説不甚遠理願見瑞
T2122_.53.0407a05: 相。乃夢見梵道人頭白眉毛長。語安云。君
T2122_.53.0407a06: 所注經殊合道理。我不得入泥洹住在西域。
T2122_.53.0407a07: 當相助弘通。可時時設食。後十誦律至。遠
T2122_.53.0407a08: 公乃知。和上所夢賓頭盧也。於是立座飯之。
T2122_.53.0407a09: 處處成則安既徳爲物宗學兼三藏。所制僧
T2122_.53.0407a10: 尼軌範佛法憲章。條爲三例。一曰行香定座
T2122_.53.0407a11: 上經上講之法。二曰常日六時行道飮食唱
T2122_.53.0407a12: 時法。三曰布薩差使悔過等法。天下寺舍遂
T2122_.53.0407a13: 則而從之。安毎與弟子法遇等。於彌勒像
T2122_.53.0407a14: 前立誓願生兜率。後至秦建元二十一年正
T2122_.53.0407a15: 月二十七日。忽有異僧形甚庸陋。來寺寄宿。
T2122_.53.0407a16: 寺房既窄。處之講堂。時維那直殿。夜見此
T2122_.53.0407a17: 僧從窓隙出入。遽以白安。安驚起禮訊問其
T2122_.53.0407a18: 來意。答云。相爲而來。安曰。自惟罪深詎可
T2122_.53.0407a19: 度脱。彼答云。甚可度耳。然須臾浴聖僧情
T2122_.53.0407a20: 願必果。具示浴法。安請問來生所生之處。彼
T2122_.53.0407a21: 乃以手虚撥天之西北。即見雲開備都兜率。
T2122_.53.0407a22: 妙勝之報。爾夕大衆數十人悉皆同見。安後
T2122_.53.0407a23: 營浴具。見有非常小兒伴侶數十來入寺戲
T2122_.53.0407a24: 須臾就浴。果是聖應也。至其年二月八日。忽
T2122_.53.0407a25: 告衆曰。吾當去矣。是日齋畢無疾而卒。葬
T2122_.53.0407a26: 城内五級寺中。是歳晋太元十年也。年七
T2122_.53.0407a27: 十二。安未終之前。毎先聞羅什在西國思共
T2122_.53.0407a28: 講析。毎勸堅取之。什亦遠聞安風。謂是東
T2122_.53.0407a29: 方聖人。＊常遙而禮之。初安生而便左臂有
T2122_.53.0407b01: 一皮。廣寸許著臂將。可得上下之。唯不得出
T2122_.53.0407b02: 手。時人謂之爲印手菩薩。安既終。後十六
T2122_.53.0407b03: 年什公方至。什恨不相見悲恨無極。安既篤
T2122_.53.0407b04: 好經典志在宣法。所請外國沙門僧伽提婆
T2122_.53.0407b05: 曇摩難提及僧伽跋澄等。譯出衆經百餘萬
T2122_.53.0407b06: 言。常與沙門法和。詮定音字詳覈文旨。新
T2122_.53.0407b07: 出衆經於是獲正。孫綽爲名徳沙門論。目云。
T2122_.53.0407b08: 釋道安博物多通才經名理。又爲之賛曰
T2122_.53.0407b09: 物有廣贍。人固多宰。淵淵釋安。專能兼倍。
T2122_.53.0407b10: 飛聲汧隴。馳名淮海。形雖革化。猶若常在。
T2122_.53.0407b11: 有別記云。河北別有竺道安。與釋道安齊
T2122_.53.0407b12: 名。謂習鑿齒致書於竺道安。道安本隨師姓
T2122_.53.0407b13: 竺。後改爲釋。世見其二姓。因謂爲兩人謬矣

T2122_.53.0407b14:

右此二驗出
梁高僧傳

T2122_.53.0407b15: 宋尼釋慧玉。長安人也。行業勤修經戒通備。
T2122_.53.0407b16: 甞於長安薛尚書寺。見紅白光。十餘日中。至
T2122_.53.0407b17: 四月八日六重寺沙門來游此寺。於光處得
T2122_.53.0407b18: 彌勒金像。高一尺餘。慧玉後南渡樊郢住江
T2122_.53.0407b19: 陵靈收寺。元嘉十四年十月。夜見寺東樹。有
T2122_.53.0407b20: 紫光爛起暉映一林。以告同學妙光等。而悉
T2122_.53.0407b21: 弗之見也。二十餘日玉常見焉。後寺主釋法
T2122_.53.0407b22: 弘將於樹下營築禪基。仰首條間得金坐像。

T2122_.53.0407b23:

亦高尺許云

右此一驗
出冥祥記

T2122_.53.0407b24: 梁剡石城山有釋僧護。本會稽剡人也。少出
T2122_.53.0407b25: 家便剋意苦節。戒行嚴淨。後居剡石城山隱
T2122_.53.0407b26: 岳寺。寺北有青壁。直上數十餘丈。當中央
T2122_.53.0407b27: 有如佛焔光之形。上有叢樹曲幹垂蔭覆護
T2122_.53.0407b28: 毎經行至壁所。輒見光明煥炳聞絃管歌讃
T2122_.53.0407b29: 之聲。於是 &T016254;

鑪發誓。願博山鐫造十丈石佛。
T2122_.53.0407c01: 以敬擬彌勒千尺之容。使凡厥有縁同覩三
T2122_.53.0407c02: 會。以齊建武中。招結道俗初就彫剪。疏鑿
T2122_.53.0407c03: 逾年僅成面璞頃之護遘疾而亡。臨終誓
T2122_.53.0407c04: 曰。吾之所造本不期一生成辨。第二身中
T2122_.53.0407c05: 其願剋果。後有沙門僧淑。纂襲遺功。而資力
T2122_.53.0407c06: 莫由未獲成遂。至梁天監六年。有始豐令呉
T2122_.53.0407c07: 郡陸咸。罷邑還國。夜宿剡溪。値風雨晦冥
T2122_.53.0407c08: 咸皆危懼。假寐忽夢見三道人。來告云。若
T2122_.53.0407c09: 誠信堅正自然安隱。有建安殿下感患未瘳。
T2122_.53.0407c10: 若能治剡縣僧護所造石像得成就者。必獲
T2122_.53.0407c11: 平愈。冥理非虚宜相開發也。咸還都經年稍
T2122_.53.0407c12: 忘前夢。後出門乃見一僧云。聽講寄宿。自
T2122_.53.0407c13: 言去歳剡溪所囑。建安王事猶憶此不。咸當
T2122_.53.0407c14: 時懼然答云不憶。道人笑曰。宜更思之。仍
T2122_.53.0407c15: 即辭去。咸寤其非凡。乃倒屣諮訪。追及百
T2122_.53.0407c16: 歩忽然不見。咸豁爾意解。具憶前夢。乃剡溪
T2122_.53.0407c17: 所見第三僧也。咸即馳啓建安王。王即以上
T2122_.53.0407c18: 聞。勅遣僧祐律師專任像事。王乃深信益加
T2122_.53.0407c19: 喜踊充遍。抽捨金貝誓取成畢。初僧祐未至。
T2122_.53.0407c20: 一日寺僧慧逞夢見黒衣大神。翼從甚壯。立
T2122_.53.0407c21: 于龕所商略分數。至明旦初祐律師至。其神
T2122_.53.0407c22: 應若此。初僧護所創鑿龕過淺。乃鏟入五丈。
T2122_.53.0407c23: 更施頂髻。及身相剋成鎣磨將畢。夜中忽
T2122_.53.0407c24: 當萬字處色赤而隆起。今像胸萬字處。猶
T2122_.53.0407c25: 不施金薄而赤色存焉。像以天監十二年春
T2122_.53.0407c26: 就功。至十五年春竟。坐躯高五丈。立形十
T2122_.53.0407c27: 丈。龕前架三層臺。又造門閣殿堂。并立衆基
T2122_.53.0407c28: 業以充供養。其四遠士庶並提挾香華萬里
T2122_.53.0407c29: 來集。供施往還軌迹填委。自像成之後。建

T2122_.53.0408a01:

安王所苦消瘳。王後改封。今之南平是也

右
一

T2122_.53.0408a02:

驗出梁
高僧傳

T2122_.53.0408a03: 隋西京大禪定道場釋靈幹。俗姓李氏。金城
T2122_.53.0408a04: 狄道人也。志節恭勤常修淨業。依華嚴經作
T2122_.53.0408a05: 蓮華藏世界海觀及作彌勒天宮觀。至開皇
T2122_.53.0408a06: 十七年遇疾暴悶。唯心不冷未敢藏殯。後醒
T2122_.53.0408a07: 述云。初見兩人。手把文書戸前而立。曰官
T2122_.53.0408a08: 須見師。俛仰之間乃與倶往。状如乘空足無
T2122_.53.0408a09: 所渉。到一大園。七寶樹林端嚴如畫。二人送
T2122_.53.0408a10: 達便辭而退。幹獨入園東西極目。但見林地
T2122_.53.0408a11: 山池無非珍寶。焜煌亂目不得正視。樹下花
T2122_.53.0408a12: 座。或有人坐。或無坐者。忽聞人喚云。靈幹汝
T2122_.53.0408a13: 來此耶。尋聲就之乃慧遠法師也。禮訊問曰。
T2122_.53.0408a14: 此爲何所。答曰。是兜率陀天。吾與僧休同生
T2122_.53.0408a15: 於此。次吾南坐上者。是休法師也。遠與休形
T2122_.53.0408a16: 並非本身。頂戴天冠衣以朱紫。光煒絶世。
T2122_.53.0408a17: 但語聲似舊依然可識。又謂幹曰。汝與我諸
T2122_.53.0408a18: 弟子。後皆生此矣。因得覺悟。重増故業。端然
T2122_.53.0408a19: 觀行絶交人物。至大業三年。禪定初成。勅
T2122_.53.0408a20: 召爲道場上座。僧徒一盛匡救有叙。至於八
T2122_.53.0408a21: 年。於本房内所患漸重。將欲終卒。目精上
T2122_.53.0408a22: 視。不與人對。久之乃垂。顏如常日。沙門童眞
T2122_.53.0408a23: 問疾。因見是相。幹謂眞曰。向見青衣童子二
T2122_.53.0408a24: 人來召。相逐而去。至兜率天城外未得入宮。
T2122_.53.0408a25: 若翹足擧望。則見城中寶樹華蓋。若平立。即
T2122_.53.0408a26: 無所見也。傍侍疾者。向擧目者。是其相矣。
T2122_.53.0408a27: 眞曰。若即住彼大遂本願。幹曰。天樂非久終
T2122_.53.0408a28: 墜輪迴。華嚴藏海是所圖也。不久氣絶。須臾
T2122_.53.0408a29: 復童眞問。何所見耶。幹曰。見大水遍滿華

T2122_.53.0408b01:

如車輪。幹坐其上所願足矣。尋爾便卒

童眞
法師

T2122_.53.0408b02:

是隋曰西大禪定
寺主武徳初亡也

以大業八年正月二十九日卒

T2122_.53.0408b03: 於本寺。春秋七十有八
T2122_.53.0408b04: 唐西京淨影寺釋善冑。俗姓淮氏。瀛州人也。
T2122_.53.0408b05: 通敏易悟極閑談激。機辯爲心美譽聞徹。於
T2122_.53.0408b06: 仁壽末年。奉勅置塔。送舍利于梓州牛頭
T2122_.53.0408b07: 山華林寺。嚴輿將達感猪八頭。突到輿下
T2122_.53.0408b08: 從行至館。驅逐乃走還來如故。漸至城治。黒
T2122_.53.0408b09: 蜂四枚形甚壯偉隨輿旋繞數匝便去。既至
T2122_.53.0408b10: 州館。夜放大光明徹屋上。如火焔發。食頃方
T2122_.53.0408b11: 滅。又掘塔基入深丈餘。正當函處得古甆
T2122_.53.0408b12: 瓶。無蓋有水。清澄香美。乃用盛於函内。寺九
T2122_.53.0408b13: 層浮圖。從西南角。第二級放光上照相輪。如
T2122_.53.0408b14: 五石甕。黄赤如火。良久方隱。又堂内彌勒
T2122_.53.0408b15: 佛。亦放眉間紫光。并二菩薩亦放赤光。通
T2122_.53.0408b16: 照寺院。前後七度衆人同見。除不來者。武徳

T2122_.53.0408b17:

三年八月内終於本寺。春秋七十有一

右此
二驗

T2122_.53.0408b18:

出唐高
僧傳

◎

T2122_.53.0408b19: 法苑珠林卷第十六
T2122_.53.0408b20:
T2122_.53.0408b21:
T2122_.53.0408b22:
T2122_.53.0408b23: 法苑珠林卷第十七
T2122_.53.0408b24: 　＊西明寺沙門釋道世撰　
T2122_.53.0408b25: 敬佛篇第六之五
T2122_.53.0408b26: ◎敬法篇第七

T2122_.53.0408b27:

普賢驗

今入末法作觀者希
故經不録且述四驗

T2122_.53.0408b28: 宋路昭太后　宋沙門釋道温　宋沙門釋
T2122_.53.0408b29: 道璟　齊沙門釋普明
T2122_.53.0408c01: 宋路昭太后。大明四年。造普賢菩薩乘寶輿
T2122_.53.0408c02: 白象。安於中興禪房。因設講于寺。其年十
T2122_.53.0408c03: 月八日齋畢解坐。會僧二百人于時寺宇始
T2122_.53.0408c04: 構。帝甚留心。輦蹕臨幸旬必數四。僧徒勤
T2122_.53.0408c05: 整禁衞嚴肅。爾日僧名有定就席。久之忽有
T2122_.53.0408c06: 一僧豫于座次。風貌秀擧闔堂驚矚。齋主與
T2122_.53.0408c07: 語往還百餘言。忽不復見。列筵同覩識其神
T2122_.53.0408c08: 人矣
T2122_.53.0408c09: 宋大明年中。有寺統法師名道温。居在秣陵
T2122_.53.0408c10: 縣。既見皇太后。叡鑒沖明聖符幽洽。滌思淨
T2122_.53.0408c11: 場研襟至境。固以聲藻震中事靈梵表。迺創
T2122_.53.0408c12: 思鎔斲抽寫神華。模造普賢來儀盛像。寶
T2122_.53.0408c13: 傾宙珍妙盡天飾。所設講齋訖。今月八日嚫
T2122_.53.0408c14: 會有限名簿素定。引次就席數無盈減。轉
T2122_.53.0408c15: 經將半景及昆吾。忽覩異僧豫于座内。容止
T2122_.53.0408c16: 端嚴氣貌秀發。擧衆矚目莫有識者。齋主問
T2122_.53.0408c17: 曰。上人何名。答曰。名慧明。問住何寺。答云。
T2122_.53.0408c18: 來自天安。言對之間儵然不見。闔堂驚魂遍
T2122_.53.0408c19: 筵肅慮。以爲明祥所賁幽應攸闡。紫山可覿
T2122_.53.0408c20: 華臺不遠。蓋聞至誠所感還景移緯。澄心所
T2122_.53.0408c21: 殉發石開泉。況帝徳涵運皇功懋洽。仁洞乾
T2122_.53.0408c22: 遐理暢冥外。故上王盛士。剋表大明之朝。勸
T2122_.53.0408c23: 發妙身。躬見龍飛之室。意若曰陛下慧燭海
T2122_.53.0408c24: 縣明華日月。故以慧明爲人名。繼天興祚式
T2122_.53.0408c25: 垂無疆。故以天安爲寺稱神基彌遠道政方
T2122_.53.0408c26: 凝。九服識泰萬彙齊悦。謹列言屬縣以詮
T2122_.53.0408c27: 天休
T2122_.53.0408c28: 宋沙門釋道璟。扶風好畤人也。本姓馬氏。
T2122_.53.0408c29: 學業淳粹弱齡有聲。元嘉二年九月在雒陽
T2122_.53.0409a01: 爲人作普賢齋。道俗四十許人。已經七日正
T2122_.53.0409a02: 就中食。忽有一人袴褶乘馬入至堂前下馬
T2122_.53.0409a03: 禮佛。＊璟謂常人不加禮異。此人登馬揮鞭
T2122_.53.0409a04: 忽失所在。便見赤光赫然竟天。良久而滅。後
T2122_.53.0409a05: 三年十二月。在白衣家復作普賢齋。將竟之
T2122_.53.0409a06: 日有二沙門。容服如凡直來禮佛。衆中謂是
T2122_.53.0409a07: 常僧不甚尊仰。聊問何居。答曰。住在前村。
T2122_.53.0409a08: 時衆白衣有張道。覺其有異至心禮拜。沙門
T2122_.53.0409a09: 出門行可數十歩。忽有飛塵直上衝天。追
T2122_.53.0409a10: 目此僧不復知所。＊璟以七年與同學來游京
T2122_.53.0409a11: 師。時司空何尚之始構南澗精舍。＊璟寓居
T2122_.53.0409a12: 焉。夜中忽見四人乘一新車從四傳教。來在
T2122_.53.0409a13: 屋内呼與共載道。＊璟驚其夜至疑而未言。因
T2122_.53.0409a14: 眼闇不覺昇車。俄而至郡後沈橋見一貴人。
T2122_.53.0409a15: 著帢被箋布單衣。坐床纛繖形似華蓋。鹵
T2122_.53.0409a16: 簿從衞可數百人悉服黄衣。見＊璟驚曰。行
T2122_.53.0409a17: 般舟道人精心遠詣旨。欲知其處耳。何故將
T2122_.53.0409a18: 來即遣人引送。璟還至精舍門外失所送人。
T2122_.53.0409a19: 門閉如故。扣喚久之。寺内諸僧咸驚相報告。

T2122_.53.0409a20:

開門内之。視所住房。戸猶故關之

右三驗出
冥祥記

T2122_.53.0409a21: 齋上定林寺有釋普明。姓張。臨渭人。少出
T2122_.53.0409a22: 家禀性清純蔬食布衣。以懺誦爲業。誦法華
T2122_.53.0409a23: 維摩二經。及諷誦之時。有別衣別座。未甞穢
T2122_.53.0409a24: 雜。毎至勸發品輒見普賢乘象立在其前。誦
T2122_.53.0409a25: 維摩經亦聞空中唱樂。又善神呪所救皆愈。
T2122_.53.0409a26: 有郷人王道眞妻病。請明來呪。明入門婦便
T2122_.53.0409a27: 悶絶。俄見一物如狸。身長數尺許。從狗竇
T2122_.53.0409a28: 出。因此而愈。明甞行水傍祠。巫覡自云。神
T2122_.53.0409a29: 見之皆奔走。以宋孝建中卒。春秋八十有五

T2122_.53.0409b01:

右此一驗出
唐高僧傳

◎

T2122_.53.0409b02:

◎觀音驗

略引二
十驗

T2122_.53.0409b03: 秦尚書徐義　秦居士畢覽　晋沙門竺法
T2122_.53.0409b04: 義　晋沙門竺法純　晋沙門釋開達　晋居
T2122_.53.0409b05: 士郭宣　晋居士潘道秀　晋居士欒荀
T2122_.53.0409b06: 　晋沙門釋法智　晋南公子　晋沙門道
T2122_.53.0409b07: 　泰晋居士孫道徳　晋居士劉度　晋
T2122_.53.0409b08: 居士竇傳　晋沙門竺法純　宋居士
T2122_.53.0409b09: 張興　宋居士宋琰　魏沙門釋道泰　魏
T2122_.53.0409b10: 居士孫敬徳　魏沙門釋法力
T2122_.53.0409b11: 秦徐義者。高陸人也。少奉法。爲苻堅尚書。
T2122_.53.0409b12: 堅末兵革鋒起。賊獲義將加戮害。乃埋其
T2122_.53.0409b13: 兩足編髮於樹。夜中專念觀世音。有頃得眠。
T2122_.53.0409b14: 夢人謂之曰。今事亟矣。何暇眠乎。義便驚
T2122_.53.0409b15: 起見守防之士。並疲而寢。乃試自奮動。手髮
T2122_.53.0409b16: 既解足亦得脱。因而遁去。百餘歩隱小叢草。
T2122_.53.0409b17: 便聞追者交馳火炬星陳。互繞此叢而竟無
T2122_.53.0409b18: 見者。天明賊散。歸投鄴寺遂得免云
T2122_.53.0409b19: 秦畢覽。東平人也。少奉法。隨慕容垂北征沒
T2122_.53.0409b20: 虜。單馬逃竄。虜追騎將及。覽至心誦念觀世
T2122_.53.0409b21: 音。既得免脱。因入深山迷惑失道。又專心歸
T2122_.53.0409b22: 念。中夜見一道人法服持錫。示以途徑。遂得
T2122_.53.0409b23: 還路安隱至家
T2122_.53.0409b24: 晋始寧山有竺法義。晋興寧中沙門。游刃衆
T2122_.53.0409b25: 典尤善法華。受業弟子常有百餘。至咸安二
T2122_.53.0409b26: 年。忽感心氣疾病。常存念觀世音。乃夢見
T2122_.53.0409b27: 一人破腹洗腸。寤便病愈。傅亮毎云。吾先君
T2122_.53.0409b28: 與義公游處無間。説觀世音神異莫不大小
T2122_.53.0409b29: 肅然
T2122_.53.0409c01: 晋沙門竺法純。山陰顯義寺主也。晋元興中
T2122_.53.0409c02: 起寺行牆。至上蘭渚買材。路經湖道。材主
T2122_.53.0409c03: 是婦人。而應共至材所。准許價直。遂與同船
T2122_.53.0409c04: 倶行。既入大湖。日暮暴風波浪如山。純船
T2122_.53.0409c05: 小水入。命在瞬息。念値行無福忽遇斯災。又
T2122_.53.0409c06: 與婦人倶行其以罔懼。乃一心誦觀世音經。
T2122_.53.0409c07: 俄有大舟流趣純。適時既入夜。行旅已絶。
T2122_.53.0409c08: 純自惟念。不應有此流船。疑是神力。既而共
T2122_.53.0409c09: 度乘之。而此小船應時即沒。大舟隨波鼓
T2122_.53.0409c10: 盪。俄得達岸也
T2122_.53.0409c11: 晋沙門釋開達。隆安二年登壟採甘草。爲羌
T2122_.53.0409c12: 所執。時年大飢羌胡相噉。乃置達柵中將食
T2122_.53.0409c13: 之。先在柵者十有餘人。羌曰夕烹俎。唯達
T2122_.53.0409c14: 尚存。自達被執便潜誦觀世音經。不懈乎心。
T2122_.53.0409c15: 及明日當見噉。其晨始曙。忽有大虎徑逼
T2122_.53.0409c16: 群羌奮怒號吼。羌各駭怖迸走。虎乃前齩
T2122_.53.0409c17: 柵木。得成小闕可容人過。已而徐去。達初
T2122_.53.0409c18: 見虎＊齩柵必謂見害。既柵穿而不入心疑其
T2122_.53.0409c19: 異。將是觀世音力。計度諸羌未應便及。即
T2122_.53.0409c20: 穿柵逃走。夜行晝伏遂得免脱
T2122_.53.0409c21: 晋郭宣之。太原人也。義熙四年爲楊思平梁
T2122_.53.0409c22: 州府司馬。楊以輒害范元之等彼法宣亦同
T2122_.53.0409c23: 執在獄。唯一心歸向觀世音菩薩。後夕將眠
T2122_.53.0409c24: 之際。忽親覩菩薩光明照獄。宣瞻覿禮拜祈
T2122_.53.0409c25:
T2122_.53.0409c26:
T2122_.53.0409c27:
T2122_.53.0409c28:
T2122_.53.0409c29:
T2122_.53.0410a01: 請誓願。久之乃沒。俄而宣之獨被恩放。既
T2122_.53.0410a02: 釋依所見形製造圖像。又立精舍焉。後爲
T2122_.53.0410a03: 零陵衡陽卒官
T2122_.53.0410a04: 晋潘道秀。呉郡人。年二十餘。爲軍亂主。北
T2122_.53.0410a05: 爲征固。既而軍小失利。秀竄逸被掠。經數處
T2122_.53.0410a06: 作奴俘虜異域。欲歸無因。少信佛法常至
T2122_.53.0410a07: 心念觀世音。毎夢寐輒見像。後既南奔迷
T2122_.53.0410a08: 不知道。於窮山中忽覩眞形。如今行像。因作
T2122_.53.0410a09: 禮。禮竟豁然不覺失之。乃得還路。遂歸本
T2122_.53.0410a10: 土。後精進彌篤。年垂六十而亡
T2122_.53.0410a11: 晋欒＊荀不知何許人也。少奉法。甞作福富平
T2122_.53.0410a12: 令。先從征虜循値小失利。舫遭火垂盡賊亦
T2122_.53.0410a13: 交逼。正在中江風浪駭目。＊荀恐怖分盡。猶
T2122_.53.0410a14: 誦念觀世音。俄見江中有一人挺然孤立腰
T2122_.53.0410a15: 與水齊。＊荀心知祈念有感。火賊已切。便投
T2122_.53.0410a16: 水就之。體既浮涌脚以履地。尋而大軍遣
T2122_.53.0410a17: 船迎椄敗者。遂得免濟
T2122_.53.0410a18: 晋沙門釋法智。爲白衣時。甞獨行至大澤中。
T2122_.53.0410a19: 忽遇猛火四方倶起。走路已絶。便至心禮誦
T2122_.53.0410a20: 觀世音。俄然火過。一澤之草無有遺莖者。唯
T2122_.53.0410a21: 法智所處容身不燒。於是始乃敬奉大法。後
T2122_.53.0410a22: 爲姚興將從征索虜。軍退失馬落在圍裏。乃
T2122_.53.0410a23: 隱溝邊荊棘叢中正得蔽頭。復念觀世音心
T2122_.53.0410a24: 甚勤至。隔溝人遙喚後軍指令殺之。而軍遏
T2122_.53.0410a25: 搜覓輒無見者。＊徑得免濟。後遂出家
T2122_.53.0410a26: 晋南公子 &MT06417;

。始平人也。戍新平城爲乞伏
T2122_.53.0410a27: 虜兒長樂公所破。合城數千人皆被誅害。子
T2122_.53.0410a28: &MT06417;

雖分必死。而猶至心念觀世音。既而次至
T2122_.53.0410a29: 于敖。群刃交下或高或低。持刀之人忽疲
T2122_.53.0410b01: 懈四支不隨。爾時長樂公親自臨刑。驚問之。
T2122_.53.0410b02: 子敖聊爾答云。能作馬鞍。乃令原釋。子敖亦
T2122_.53.0410b03: 不知所以作此言。時後遂得遁逸。造小形像。
T2122_.53.0410b04: 貯以香函。行則頂戴云
T2122_.53.0410b05: 晋沙門釋道泰。常山衡唐精舍僧也。晋義
T2122_.53.0410b06: 熙中甞夢人云。君之年命當終六七。泰年至
T2122_.53.0410b07: 四十二。便遇篤病。慮必不濟。悉以衣鉢
T2122_.53.0410b08: 之資。厚爲福施。又歸誠屬念稱誦觀世音。晝
T2122_.53.0410b09: 夜四日勤心不替。時所坐床前垂帷。忽於
T2122_.53.0410b10: 帷下見人跨戸而入。足趺金色光明照屋。泰
T2122_.53.0410b11: 乃褰帷遽視。奄然而滅。驚欣交萃。因大流
T2122_.53.0410b12: 汗。即覺體輕。所患平差
T2122_.53.0410b13: 晋孫道徳益州人也奉道祭酒。年過五十未
T2122_.53.0410b14: 有子息。居近精舍。景平中沙門謂徳。必願有
T2122_.53.0410b15: 兒。當至心禮誦觀世音經。此可冀也。徳遂罷
T2122_.53.0410b16: 不事道。單心投誠歸觀世音。少日之中而有
T2122_.53.0410b17: 夢應。婦即有孕。遂以産男＊云
T2122_.53.0410b18: 晋劉度。平原遼城人也。郷里有一千餘家。並
T2122_.53.0410b19: 奉大法。造立形像供養僧尼。値虜主木未時。
T2122_.53.0410b20: 此縣甞有逋逃。未大怒欲盡滅一城。衆並兇
T2122_.53.0410b21: 懼分必殄盡。度乃潔誠率衆歸命觀世音。頃
T2122_.53.0410b22: 之未見物從空中下繞其所住屋柱驚視乃
T2122_.53.0410b23: 觀世音經。使人讀之。未大歡喜用省刑戮。於
T2122_.53.0410b24: 是此城即得免害
T2122_.53.0410b25: 晋竇傳者。河内人也。永和中。并州刺史高昌
T2122_.53.0410b26: 冀州刺史呂護。各權部曲相與不和。傳爲昌
T2122_.53.0410b27: 所用作宮長。護遣騎抄撃爲所俘執。同伴
T2122_.53.0410b28: 六七人共繋一獄。鎖械甚嚴。剋日當殺之。
T2122_.53.0410b29: 沙門支道山。時在護營中。先與傳相識。聞其
T2122_.53.0410c01: 執厄出至獄所候視之。隔戸共語。傳謂山曰
T2122_.53.0410c02: 今日困厄命在漏刻。何方相救。山曰。若能至
T2122_.53.0410c03: 心歸請必有感應。傳先亦頗聞觀世音及得
T2122_.53.0410c04: 山語遂專心屬念。晝夜三日至誠自歸。觀其
T2122_.53.0410c05: 鎖械如覺緩解有異於常。聊試推盪 &T025527;

然離
T2122_.53.0410c06: 體。傳乃復至心日蒙哀。祐已令桎梏自解。
T2122_.53.0410c07: 而同伴尚多無心獨去。觀世音神力普濟當
T2122_.53.0410c08: 令倶免。言畢復牽挽餘人皆以次解落。若有
T2122_.53.0410c09: 割剔之者。遂開戸走出於警激之間。莫有覺
T2122_.53.0410c10: 者。便踰城徑去。時夜已向曉行四五里。天明
T2122_.53.0410c11: 不敢復進。共逃隱一榛中。須臾覺失囚。人
T2122_.53.0410c12: 馬駱驛四出尋捕。焚草踐林無不至遍。唯
T2122_.53.0410c13: 傳所隱一畝許地。終無至者。遂得免還郷里。
T2122_.53.0410c14: 敬信異常成佳奉法。道山後過江。爲謝居士

T2122_.53.0410c15:

敷具説其事

右十四驗
出冥祥記

T2122_.53.0410c16: 晋山陰顯義寺。時有竺法純。未詳何人。少
T2122_.53.0410c17: 出家止山陰顯義寺。苦行有徳。善誦古維摩
T2122_.53.0410c18: 經。晋元興中爲寺上蘭渚買故屋。暮還於湖
T2122_.53.0410c19: 中。遇風而船小將沒。純唯一心憑觀世音。口
T2122_.53.0410c20: 誦不輟。俄見一大流船。乘之獲免。至岸訪
T2122_.53.0410c21: 船無主。須臾不見。道俗咸歎神感。後不知所

T2122_.53.0410c22:

終

右一驗出
梁高僧傳

T2122_.53.0410c23: 宋張興者。新興人也。頗信佛法。甞從沙門僧
T2122_.53.0410c24: 融曇翼時受八戒。興甞爲劫所引。夫得走
T2122_.53.0410c25: 逃妻坐繋獄。掠笞積日。時縣失火出囚路側。
T2122_.53.0410c26: 會融翼同行經過囚邊。妻驚呼闍梨何以賜
T2122_.53.0410c27: 救。融曰。貧道力弱無救如何。唯宜勤念觀
T2122_.53.0410c28: 世音。庶獲免耳。妻便晝夜祈念。經十許日。於
T2122_.53.0410c29: 夜夢一沙門以脚蹈之曰。咄咄可起。妻即驚
T2122_.53.0411a01: 起。鉗鎖桎桔＊ &T025527;

然倶解。便走趣戸。戸時猶
T2122_.53.0411a02: 閉警防殊嚴。既無由出。慮有覺者乃還著械。
T2122_.53.0411a03: 尋復得眠。又夢向沙門曰。戸已開矣。妻覺而
T2122_.53.0411a04: 馳出。守備者並已惛睡。妻安歩而去。時夜甚
T2122_.53.0411a05: 闇。行可數里。卒値一人。妻懼躄地。已而相
T2122_.53.0411a06: 訊。乃其夫也。相符悲喜。夜投僧翼。翼藏匿
T2122_.53.0411a07: 之。因遂獲免。時元嘉初也
T2122_.53.0411a08: 宋琰。稚年在交阯。彼土有賢法師者。道徳僧
T2122_.53.0411a09: 也。見授五戒。以觀世音金像一躯見與供養。
T2122_.53.0411a10: 形製異今又非甚古類。元嘉中作鎔鐫。殊工
T2122_.53.0411a11: 似有眞好。琰奉以還都。時年在齠齔。與二弟
T2122_.53.0411a12: 常盡勤至專精不倦。後治改弊廬無屋安設。
T2122_.53.0411a13: 寄　京師南澗寺中。于時百姓競鑄錢。亦有
T2122_.53.0411a14: 盜毀金像以充鑄者。時像在寺已經數月。琰
T2122_.53.0411a15: 晝寢夢見立于座隅。意甚異之。時日已暮即
T2122_.53.0411a16: 馳迎還。其夕南澗十餘躯像。悉遇盜亡。其後
T2122_.53.0411a17: 久之像於矄暮間放光。顯照三尺許地。金輝
T2122_.53.0411a18: 秀起煥然奪目。琰兄弟及僕役。同覩者十
T2122_.53.0411a19: 餘人。于時幼小不即題記。比加撰録忘其日
T2122_.53.0411a20: 月。是宋大明七年秋也。至泰始末。琰移居
T2122_.53.0411a21: 烏衣周旋。僧以此像權寓多寶寺。琰時暫游
T2122_.53.0411a22: 江都。此僧仍適荊楚。不知像處。垂將十載。
T2122_.53.0411a23: 常恐神寶與因倶絶。宋升明末。游躓峽表徑
T2122_.53.0411a24: 過江陵。見此沙門迺知像所。其年琰還京師。
T2122_.53.0411a25: 即造多寶寺訪焉。寺主愛公云。無此寄像。琰
T2122_.53.0411a26: 退慮此僧孟浪將遂失此像。深以惆悵。其夜
T2122_.53.0411a27: 夢人見語云。像在多寶。愛公忘耳。當爲得
T2122_.53.0411a28: 之。見將至寺。此人手自開殿見像。在殿之東
T2122_.53.0411a29: 衆小像中。的的分明詰旦造寺具以所夢請
T2122_.53.0411b01: 愛公。愛公乃爲開殿。果見此像在殿之東。如
T2122_.53.0411b02: 夢所覩。遂得像還。時建元元年七月十三日
T2122_.53.0411b03: 也。像今常自供養。庶必永作津梁。修復其事
T2122_.53.0411b04: 有感深懷。沿此徴覿綴成斯記。夫鏡接近情
T2122_.53.0411b05: 莫踰儀像。瑞驗之發多自此興。經云。鎔斲圖
T2122_.53.0411b06: 繢類形相者。爰能行動及放光明。今西域
T2122_.53.0411b07: 釋迦彌勒二像輝用若冥。蓋得相乎。今華
T2122_.53.0411b08: 夏景揩神應亟著。亦或當年群生因會所感。
T2122_.53.0411b09: 假憑木石以見幽異。不必剋由容好而能然
T2122_.53.0411b10: 也。故沈石浮深。寔闡閩呉之化。塵金瀉液。
T2122_.53.0411b11: 用紓彭宋之禍。其餘銓示繁方雖難曲辯。率
T2122_.53.0411b12: 其大哲允歸目從。若夫經塔顯効。旨證亦

T2122_.53.0411b13:

同。事非殊貫。故繼其末

右二驗出
冥祥記

T2122_.53.0411b14: 魏常山衡唐精舍釋道泰。元魏末人。夢人謂
T2122_.53.0411b15: 曰。爾至某年當終於四十二矣。泰寤懼之。及
T2122_.53.0411b16: 至其年遇病甚憂悉以身資爲福。有友人曰。
T2122_.53.0411b17: 余聞供養六十二億菩薩。與一稱觀音福同
T2122_.53.0411b18: 無異。君何不至心歸依。可必増壽。泰乃感
T2122_.53.0411b19: 悟。遂四日四夜專精不絶。所坐帷下忽見光
T2122_.53.0411b20: 明從戸外而入。見觀音足趺踝間金色朗照。
T2122_.53.0411b21: 語泰曰。汝念觀世音耶。比泰褰帷頃。便不復
T2122_.53.0411b22: 見。悲喜流汗。便覺體輕所患悉愈。聖力所加
T2122_.53.0411b23: 後終延年
T2122_.53.0411b24: 魏天平年中。定州募士孫敬徳。造觀音像。自
T2122_.53.0411b25: 加禮敬。後爲劫賊所引不勝栲楚。妄招其死
T2122_.53.0411b26: 將加斬決。夢一沙門令誦救生觀世音經千
T2122_.53.0411b27: 遍得脱。有司執縛向市且行且誦。臨刑滿千。
T2122_.53.0411b28: 刀斫自折以爲三段。皮肉不傷。三換其刀
T2122_.53.0411b29: 終折如故。視像項上有刀三迹。以状奏聞。丞
T2122_.53.0411c01: 相高歡表請免死。勅寫其經廣布於世。今謂
T2122_.53.0411c02: 高王觀世音經。自晋宋梁陳秦趙國。國分十
T2122_.53.0411c03: 六。時經四百。觀音地藏彌勒彌陀。稱名念
T2122_.53.0411c04: 誦。獲得救者不可勝紀。具諸傳録。故不備
T2122_.53.0411c05: 載
T2122_.53.0411c06: 魏末魯郡釋法力。未詳何人。精苦有志勤營
T2122_.53.0411c07: 塔寺。欲於魯郡立精舍。而材不足。與沙彌明
T2122_.53.0411c08: 琛往上谷乞麻。一載將還。行空澤中忽遇野
T2122_.53.0411c09: 火。車在下風恐無得免。法力倦眠。比寤而火
T2122_.53.0411c10: 勢已及。因擧聲稱觀。未遑稱世音。應聲風轉
T2122_.53.0411c11: 火焔尋滅。安隱還寺。又有沙門法智。本爲白
T2122_.53.0411c12: 衣獨行大澤。猛火四面一時同至。自知必死。
T2122_.53.0411c13: 乃合面於地專稱觀音。怪無火燒擧頭看之。
T2122_.53.0411c14: 一澤之草纖毫並燼。唯智所伏僅容身耳。因
T2122_.53.0411c15: 此感悟捨俗出家。又沙門道集。於壽陽西山
T2122_.53.0411c16: 游行爲二劫所得。縛繋在樹將欲殺之。唯
T2122_.53.0411c17: 念觀音守死不輟。引刀屡斫皆無傷損。劫賊
T2122_.53.0411c18: 怖走集因得脱。又沙門法禪。山行逢賊。危欲
T2122_.53.0411c19: 害之。唯念觀音。挽弓射之放箭不得。賊遂歸

T2122_.53.0411c20:

誠投弓於地。知是神人。怖捨逃逝

右三驗出
唐高僧傳

T2122_.53.0411c21: 頌曰
T2122_.53.0411c22:     釋化能仁觀機降天衆聖之上
T2122_.53.0411c23:     ＊寔惟帝先交養怡和濯粹沖淵
T2122_.53.0411c24:     慈誨含識善誘中玄恩舒慧炬
T2122_.53.0411c25:     燭我霄征隨機變化孰識其年
T2122_.53.0411c26:     望之霞擧即亦雲津慇之以形
T2122_.53.0411c27:     悼之以神三乘既弘雙林遺身
T2122_.53.0411c28:     假唱泥洹正法常眞

T2122_.53.0411c29:

敬法篇第七

此有
六部

T2122_.53.0412a01: 述意部　聽法部　求法部　感福部　
T2122_.53.0412a02: 法師部　謗罪部
T2122_.53.0412a03: 蓋聞。寂滅不動。是則無象無言。感而遂通。
T2122_.53.0412a04: 所以有名有教。是以一四之句難聞。三千之
T2122_.53.0412a05: 火易入。庶使凝寒靜夜。朗月長宵獨處空
T2122_.53.0412a06: 閑。吟誦經典吐納宮商。文字分明言味流美。
T2122_.53.0412a07: 詞韻相屬適衆人心。利生物善足使幽靈欣
T2122_.53.0412a08: 曜精神悦豫。久習純熟文義洞曉。敬心殷誦
T2122_.53.0412a09: 至誠冥感。信知受持一偈福利弘深。書寫一
T2122_.53.0412a10: 言功超數劫。是以迦葉頂受靡悋剥皮。薩陀
T2122_.53.0412a11: 心樂無辭灑血。此是甘露之初門。入道之終
T2122_.53.0412a12: 徳也
T2122_.53.0412a13: 聽法部第二
T2122_.53.0412a14: 如付法藏經云。佛言。一切衆生欲出三界生
T2122_.53.0412a15: 死大海。必假法船方得度脱。法爲清涼除煩
T2122_.53.0412a16: 惱熱。法是妙藥能愈結病。法是衆生眞善知
T2122_.53.0412a17: 識。作大利益濟諸苦惱。所以然者。一切衆
T2122_.53.0412a18: 生。志性無定。隨所染習。近善則善。近惡則
T2122_.53.0412a19: 惡。若近惡友便造惡業。流轉生死無有邊際。
T2122_.53.0412a20: 若近善友起信敬心。聽受妙法必能令離三
T2122_.53.0412a21: 塗苦惱。由此功徳受最勝樂。華氏國王。有
T2122_.53.0412a22: 一白象能滅怨敵。若人犯罪令象 &T050460;

殺。後時
T2122_.53.0412a23: 象廏爲火所燒。移象近寺。象聞比丘誦法句
T2122_.53.0412a24: 經偈云。爲善生天。爲惡入淵。象聞法已心便
T2122_.53.0412a25: 柔和起慈悲心。後付罪人但以鼻嗅舌舐而
T2122_.53.0412a26: 去。都不肯殺。王見斯已心大惶怖。即召諸
T2122_.53.0412a27: 臣共謀此事。智臣白王。此象近寺必聞妙法。
T2122_.53.0412a28: 是致然耳。今可移近屠肆處繋。王用其言。
T2122_.53.0412a29: 象見屠殺惡心猛熾殘害更増。是以當知。一
T2122_.53.0412b01: 切衆生志性無定。畜生尚爾。聞法生慈見殺
T2122_.53.0412b02: 増害。豈況於人而不染習。是故智者宜應覺
T2122_.53.0412b03: 知。見惡須棄。覩善宜近。勤聽經法。又於往
T2122_.53.0412b04: 昔有婆羅門。持人髑髏其數甚多。詣華氏城
T2122_.53.0412b05: 中遍行衒賣。經歴多時都無買者。時婆羅門
T2122_.53.0412b06: 極大瞋恚。高聲罵言。此城中人愚癡闇鈍。若
T2122_.53.0412b07: 不就我買髑髏者。我當與作惡名聞也。爾時
T2122_.53.0412b08: 城中諸優婆塞。聞畏毀謗便將錢買。即以銅
T2122_.53.0412b09: 箸貫穿其耳。若徹過者便與多價。其半徹者
T2122_.53.0412b10: 與價漸少。都不通者全不與直。婆羅門言。我
T2122_.53.0412b11: 此髑髏皆悉無異。何故與價差別不等。優婆
T2122_.53.0412b12: 塞言。前徹過者。此人生時聽受妙法智慧高
T2122_.53.0412b13: 勝。貴其如此相與多價。其半徹者。雖聽經法
T2122_.53.0412b14: 未善分別。故與少直。全不通者。此人往昔
T2122_.53.0412b15: 都不聽法。故不與價。時優婆塞持此髑髏。往
T2122_.53.0412b16: 至城外起塔供養。命終之後悉得生天。以是
T2122_.53.0412b17: 因縁。當知妙法有大功徳。此優婆塞以聽法
T2122_.53.0412b18: 人髑髏起塔而供養之。尚得生天。況能至心
T2122_.53.0412b19: 聽受經法。供養恭敬持經人者。此之福報實
T2122_.53.0412b20: 難窮盡。未來必當成無上道。是故智者。欲得
T2122_.53.0412b21: 無上安隱快樂。應當至心勤聽經法
T2122_.53.0412b22: 賢愚經云。昔佛在世時。舍衞國中須達長者。
T2122_.53.0412b23: 信敬佛法爲僧檀越。衆僧所須一切供給。須
T2122_.53.0412b24: 達家内有二鸚 &T063765;

。一名律提。二名

律提。
T2122_.53.0412b25: 禀性黠慧解人言語。見比丘來。先告家内令
T2122_.53.0412b26: 出迎逆。阿難後時到長者家。見鳥聰黠爲
T2122_.53.0412b27: 説四諦苦集滅道。門前有樹。二鳥聞法飛向
T2122_.53.0412b28: 樹上。歡喜誦持。夜在樹宿。野貍所食。縁此善
T2122_.53.0412b29: 根生四天王。盡彼天壽生忉利天。忉利壽
T2122_.53.0412c01: 盡生夜摩天。夜摩壽盡生兜率天。兜率壽盡
T2122_.53.0412c02: 生化樂天。化樂壽盡生於第六他化自在天。
T2122_.53.0412c03: 他化壽盡還生化樂。如是次第還復下至四
T2122_.53.0412c04: 天王天。四天壽盡還復上至他化自在天。如
T2122_.53.0412c05: 是上下經於七返生六欲天。自恣受樂。極天
T2122_.53.0412c06: 之壽而無中夭。後時命終來生人中。出家修
T2122_.53.0412c07: 道得辟支佛。一名曇摩。二名修曇摩
T2122_.53.0412c08: 賢愚經云。昔佛在世時有一比丘。林中誦經
T2122_.53.0412c09: 音聲雅好。時有一鳥聞法敬愛在樹而聽。時
T2122_.53.0412c10: 爲獵師所射命終。縁此善根生忉利天。面貌
T2122_.53.0412c11: 端正光相昉然。無有倫匹。自識宿命。知因
T2122_.53.0412c12: 比丘誦經聽法得生此中。即持天華到比丘
T2122_.53.0412c13: 所。禮敬問訊以天香華供養比丘。比丘具問
T2122_.53.0412c14: 知其委曲。即命令坐爲其説法得須陀洹。既
T2122_.53.0412c15: 得果已還歸天上。禽鳥聽法尚獲福報無邊。
T2122_.53.0412c16: 豈況於人信心聽法。寧無善報
T2122_.53.0412c17: 善見律論云。昔佛在世時。到瞻婆羅國迦羅
T2122_.53.0412c18: 池邊爲衆説法。時彼池中有其一蛤。聞佛池
T2122_.53.0412c19: 邊説法之聲。即從池出入草根下聽佛説法。
T2122_.53.0412c20: 時有一人持杖放牛。見佛在坐爲衆説法。即
T2122_.53.0412c21: 往佛所欲聞法故。以杖刺地誤著蛤頭。即便
T2122_.53.0412c22: 命終生忉利天。以福報故宮殿縱廣十二由
T2122_.53.0412c23: 旬。與諸天女娯樂受樂。即乘宮殿往至佛所
T2122_.53.0412c24: 頭頂禮足。佛知故問。汝是何人。忽禮我足。神
T2122_.53.0412c25: 通光明相好無比照徹此間。蛤天人以偈而
T2122_.53.0412c26: 答
T2122_.53.0412c27:     往昔爲蛤身於水中覓食
T2122_.53.0412c28:     聞佛説法聲出至草根下
T2122_.53.0412c29:     有一牧牛人持杖來聽法
T2122_.53.0413a01:     杖劖刺我頭命終生天上
T2122_.53.0413a02: 佛以蛤天人所説偈爲四衆説法。是時衆中
T2122_.53.0413a03: 八萬四千人皆得道跡。蛤天人得須陀洹果。
T2122_.53.0413a04: 合掌而去
T2122_.53.0413a05: 求法部第三
T2122_.53.0413a06: 如雜寶藏經云。昔有一女人。聰明智慧深信
T2122_.53.0413a07: 三寶。常於僧次請二比丘就舍供養。後時便
T2122_.53.0413a08: 有一老比丘。次到其舍。年老根昧素無知曉。
T2122_.53.0413a09: 齋食訖已女人至心求請説法。敷坐頭前閉
T2122_.53.0413a10: 目靜坐。比丘自知不解説法。趣其泯眼棄走
T2122_.53.0413a11: 還寺。然此女人至心思惟有爲之法無常苦
T2122_.53.0413a12: 空不得自在。深心觀察。即時獲得須陀洹果。
T2122_.53.0413a13: 既得果已向寺求覓欲報其恩。然此比丘自
T2122_.53.0413a14: 審無知。棄他逃走。倍生慚恥。轉復藏避。而
T2122_.53.0413a15: 此女人苦求不已。方自出現。女人見已具説
T2122_.53.0413a16: 蒙得道果因縁。齎供報恩。老比丘聞甚大慚
T2122_.53.0413a17: 愧。深自剋責亦復獲得須陀洹果。是故行者
T2122_.53.0413a18: 應當至心精誠求法。若至心者所求必獲
T2122_.53.0413a19: 涅槃經云。佛言。我念過去作婆羅門。在雪山
T2122_.53.0413a20: 中修菩薩行。時世無佛亦無經法。時天帝釋
T2122_.53.0413a21: 觀見菩薩獨在山中修諸苦行。即下試之。自
T2122_.53.0413a22: 變其身作羅刹像。甚可怖畏。住菩薩前口説
T2122_.53.0413a23: 半偈
T2122_.53.0413a24:     諸行無常是生滅法
T2122_.53.0413a25: 説是偈已遍觀四方。菩薩聞偈心生歡喜。即
T2122_.53.0413a26: 從坐起以手擧髮。四向顧視不見餘人。唯見
T2122_.53.0413a27: 羅刹。即便往問。大士何處得是半偈。此半偈
T2122_.53.0413a28: 義乃是三世諸佛正道。羅刹答言。汝不須問。
T2122_.53.0413a29: 我不食來已經多日。處處求索了不能得。飢
T2122_.53.0413b01: 渇苦惱心亂謬語。非我本心之所知也。菩薩
T2122_.53.0413b02: 復語。若爲我説是偈竟。我當終身爲汝弟
T2122_.53.0413b03: 子。羅刹答言。汝智太過。但自憂身都不見念。
T2122_.53.0413b04: 我今飢逼實不能説。菩薩復語。汝食何食。羅
T2122_.53.0413b05: 刹答言。我所食者唯人暖肉。其所飮者唯人
T2122_.53.0413b06: 熱血。菩薩聞已即語羅刹。但能具足説是偈
T2122_.53.0413b07: 竟。我當以身奉施供養。羅刹答言。誰當信
T2122_.53.0413b08: 汝。爲八字故棄所愛身。菩薩答言。我今有
T2122_.53.0413b09: 證。梵釋四王諸佛菩薩能爲我證。羅刹聞已
T2122_.53.0413b10: 勅聽許説。菩薩歡喜即脱皮衣爲敷法坐。白
T2122_.53.0413b11: 言。和上願坐此座善爲我説。羅刹即説
T2122_.53.0413b12:     生滅滅已寂滅爲樂
T2122_.53.0413b13: 説是偈已菩薩深思。然後處處石壁道樹書
T2122_.53.0413b14: 寫此偈。竟上高樹投身而下。未至地時虚
T2122_.53.0413b15: 空中出種種聲。爾時羅刹還帝釋身。接取
T2122_.53.0413b16: 菩薩安置平地。懺悔辭謝頂禮而去。縁爲半
T2122_.53.0413b17: 偈捨身因縁超十二劫。在彌勒前成無上道」
T2122_.53.0413b18: 涅槃經云。佛言。我念過去無量無邊那由他
T2122_.53.0413b19: 劫。此娑婆世界有佛出世。號釋迦牟尼。爲衆
T2122_.53.0413b20: 生宣説大涅槃經。我於爾時從善友所。轉
T2122_.53.0413b21: 聞佛説大涅槃經。心中歡喜。即欲供養貧無
T2122_.53.0413b22: 財物。遂行賣身福薄不售。即欲還家。路見
T2122_.53.0413b23: 一人而復語言。吾欲賣身。君能買不。其人
T2122_.53.0413b24: 答言。我家作業人無堪者。吾有惡病良醫處
T2122_.53.0413b25: 藥。應當日服人肉三兩。卿若能以身肉三兩
T2122_.53.0413b26: 日日見給。便當與汝金錢五枚。我時聞已歡
T2122_.53.0413b27: 喜語言。惠我七日須我事訖便還相就。其人
T2122_.53.0413b28: 答言。聽汝一日。我即取錢往至佛所。禮已
T2122_.53.0413b29: 奉獻。然後誠心聽受是經。我時闇鈍唯受一
T2122_.53.0413c01: 偈
T2122_.53.0413c02:     如來證涅槃永斷於生死
T2122_.53.0413c03:     若有至心聽常得無量樂
T2122_.53.0413c04: 受是偈已至病人家。雖復日日與肉三兩。以
T2122_.53.0413c05: 念偈故不以爲痛。日日不廢足滿一月。其人
T2122_.53.0413c06: 病差瘡亦平復。我時見身具足平復。即發
T2122_.53.0413c07: 菩提願求來世成佛之時亦願號字釋迦牟
T2122_.53.0413c08: 尼。以是因縁今得成佛
T2122_.53.0413c09: 又集一切福徳三昧經云。昔過去久遠阿僧
T2122_.53.0413c10: 祇劫有一仙人。名曰最勝。住山林中具五神
T2122_.53.0413c11: 通。常行慈心。後作是念。非但慈心能濟衆生。
T2122_.53.0413c12: 唯集多聞能滅衆生煩惱邪見能生正見。念
T2122_.53.0413c13: 已便詣城邑聚落。處處推求説法之師。時有
T2122_.53.0413c14: 天魔。來語仙言。我今有佛所説一偈。汝今
T2122_.53.0413c15: 若能剥皮爲紙刺血爲墨折骨爲筆書寫此
T2122_.53.0413c16: 偈。當爲汝説。最勝仙人聞已念言。我於無量
T2122_.53.0413c17: 百千劫中。常以無事爲他割截。受苦無量都
T2122_.53.0413c18: 無利益。我今當捨不堅之身易堅實法。歡
T2122_.53.0413c19: 喜踊躍。即以利刀剥皮爲紙刺血爲墨折骨
T2122_.53.0413c20: 爲筆。合掌向天請説佛偈。時魔見已愁憂憔
T2122_.53.0413c21: 悴。即便隱去。仙人見已作如是言。我今爲法
T2122_.53.0413c22: 不惜身命。剥皮爲紙刺血爲墨＊折骨爲筆爲
T2122_.53.0413c23: 衆生故至誠不虚。餘方世界有大慈悲。能説
T2122_.53.0413c24: 法者當現我前。作是語時。東方去此三十二
T2122_.53.0413c25: 刹有佛國土。名普無垢。其國有佛。號淨名
T2122_.53.0413c26: 王。忽住其前放大光明照最勝身。苦痛即除。
T2122_.53.0413c27: 平復如故。佛即廣爲説集一切福徳三昧。最
T2122_.53.0413c28: 勝聞法得無礙辯。佛説法已還沒不現。最勝
T2122_.53.0413c29: 仙人得辯才已。爲諸衆生廣説妙法。令無量
T2122_.53.0414a01: 衆生住三乘道。經千歳後乃命終生淨名王
T2122_.53.0414a02: 普無垢國。由敬法故今得成佛。佛告淨威。昔
T2122_.53.0414a03: 最勝者今我身是。是以當知。若有人能恭敬
T2122_.53.0414a04: 求法。佛於其人不入涅槃。法亦不滅。雖在異
T2122_.53.0414a05: 土常面覩佛得聞正法
T2122_.53.0414a06: 感福部第四
T2122_.53.0414a07: 如普曜經云。若有賢人聞是經典叉手自歸。
T2122_.53.0414a08: 即捨八事懈怠之本成八功勳。何謂爲八。一
T2122_.53.0414a09: 得端正好色。二得力勢強盛。三得眷屬滋茂。
T2122_.53.0414a10: 四逮得辯才無量。五學疾得出家。六所行清
T2122_.53.0414a11: 淨。七得三昧定。八得智慧明無所不照。若有
T2122_.53.0414a12: 法師布坐諷誦是經得八座福。何謂爲八。一
T2122_.53.0414a13: 得長者座。二得轉輪王座。三得天帝座。四
T2122_.53.0414a14: 得自在天座。五得羅漢座。六得菩薩座。七得
T2122_.53.0414a15: 如來座。八得轉法輪度脱一切衆生座。若有
T2122_.53.0414a16: 法師頒宣是法。有讃歎善哉者。當得八清淨
T2122_.53.0414a17: 行。何謂爲八。一言行相應無所違失。二口
T2122_.53.0414a18: 言至誠而無虚妄。三在於衆會眞諦無欺。四
T2122_.53.0414a19: 所言人信不捨遠之。五所言柔軟初無麁獷。
T2122_.53.0414a20: 六其聲悲和猶如哀鸞。七身心隨時音聲如
T2122_.53.0414a21: 梵。會中人聞莫不諮受。八音響如佛可衆生
T2122_.53.0414a22: 心。若有書是經典得八大藏。何謂爲八。一得
T2122_.53.0414a23: 意藏未曾妄捨。二所得心藏無所不解分別
T2122_.53.0414a24: 經法。三得往來藏普解一切諸佛經法。四得
T2122_.53.0414a25: 總持藏一切所聞皆能識念。五得辯才藏爲
T2122_.53.0414a26: 諸衆生頒宣經典皆歡喜受。六甚深法藏未
T2122_.53.0414a27: 曾斷絶三寶法教。八奉行法藏則輒逮得無
T2122_.53.0414a28: 所從生忍
T2122_.53.0414a29: 又華嚴經云。善男子。假使有人以大海等墨
T2122_.53.0414b01: 須彌聚筆。書寫此經一一品一一法門一一
T2122_.53.0414b02: 方便一一法門。一一句中義味猶不能盡
T2122_.53.0414b03: 又大乘莊嚴論云。諸菩薩於大乘法有十種
T2122_.53.0414b04: 正行。一書寫。二供養。三流傳。四聽受。五轉
T2122_.53.0414b05: 讀。六教他。十習誦。八解説。九思擇。十修
T2122_.53.0414b06: 習。此十正行能生無量功徳
T2122_.53.0414b07: 又中邊分別論云。大乘修有十。一書寫。二
T2122_.53.0414b08: 供養。三施與他。四若他讀誦一心聽聞。五自
T2122_.53.0414b09: 讀。六自如理取名味句及義。七如道理及名
T2122_.53.0414b10: 句味顯説。八正心聞誦。九空處如理思量。十
T2122_.53.0414b11: 已入意爲不退失故
T2122_.53.0414b12: 又菩薩藏經云。復次舍利子。是善男子善女
T2122_.53.0414b13: 人等受持是經。殷重聽聞讀誦解義。乃至爲
T2122_.53.0414b14: 他廣分別説。當知是人復得如是十種功徳
T2122_.53.0414b15: 稱讃利益。何等爲十。一者成就機速慧。二
T2122_.53.0414b16: 者成就捷辯慧。三者成就猛利慧。四者成就
T2122_.53.0414b17: 迅疾慧。五者成就廣博慧。六者成就甚深慧。
T2122_.53.0414b18: 七者成就通達慧。八者成就無著慧。九者常
T2122_.53.0414b19: 現前見一切如來。既得見已以清美頌而爲
T2122_.53.0414b20: 讃歎。十者善能如理請問如來。又能如理開
T2122_.53.0414b21: 釋疑難。舍利子。是名獲得十種功徳稱讃利
T2122_.53.0414b22: 益
T2122_.53.0414b23: 復次舍利子。是善男子善女人等。受持是經
T2122_.53.0414b24: 讀誦解義。乃至爲他廣分別説。當知是人復
T2122_.53.0414b25: 獲如是十種功徳稱讃利益。何等爲十。一者
T2122_.53.0414b26: 常樂遠離諸不善友。二者常樂親近諸善知
T2122_.53.0414b27: 識。三者能緩諸魔所有繋縛。四者摧殄諸魔
T2122_.53.0414b28: 所有軍陣。五者善能訶厭一切煩惱。六者於
T2122_.53.0414b29: 一切行心常捐捨。七者違背一切向惡趣
T2122_.53.0414c01: 道。八者歸向一切趣涅槃道。九者善説一切
T2122_.53.0414c02: 越度生死清淨之施。十者巧能隨學一切菩
T2122_.53.0414c03: 薩所行軌則。又能奉行諸佛教勅。如是名爲
T2122_.53.0414c04: 十種功徳稱讃利益。又涅槃經云。法是佛母。
T2122_.53.0414c05: 佛從法生。三世如來皆供養法也
T2122_.53.0414c06: 又度無極集經云。昔有比丘精進守法。所可
T2122_.53.0414c07: 諷誦是般若波羅蜜。其有聞者莫不歡喜。有
T2122_.53.0414c08: 一小兒厥年七歳。城外牧羊。遙聞比丘誦經
T2122_.53.0414c09: 聲。即詣精舍禮拜聽其經言。時説色空聞即
T2122_.53.0414c10: 悟解。便問比丘。應答不可。小兒反爲比丘解
T2122_.53.0414c11: 説其義昔所希聞。怪此小兒智慧非凡。時小
T2122_.53.0414c12: 兒即去。逐牛至山。値一虎害。此小兒命終
T2122_.53.0414c13: 生長者家。夫人懷妊口便能説般若波羅蜜。
T2122_.53.0414c14: 從朝至夜初不懈息。其長者家怪此夫人謂
T2122_.53.0414c15: 呼鬼病。有比丘至舍。聞聲甚喜。比丘報言。此
T2122_.53.0414c16: 非鬼病但説尊經。夫人出禮比丘復爲説法。
T2122_.53.0414c17: 諸有疑難不能及者。盡爲解説。衆僧歡喜。日
T2122_.53.0414c18: 月滿足産得男兒。適生叉手長跪説波羅蜜。
T2122_.53.0414c19: 夫人産已還復如本。比丘言。眞佛弟子。好養
T2122_.53.0414c20: 護之。此兒後大當爲一切衆人作師。吾等悉
T2122_.53.0414c21: 當從其啓受。時兒七歳道法悉備。擧衆超絶
T2122_.53.0414c22: 智度無極。經中誤脱皆爲刪定。兒母所至輒
T2122_.53.0414c23: 開化人。長者室家大小五百人衆。皆從兒學。
T2122_.53.0414c24: 八萬四千人皆發無上正眞道意。五百比丘
T2122_.53.0414c25: 聞兒所説盡漏意解。志求大乘得法眼淨。是
T2122_.53.0414c26: 時兒者則吾身是。比丘者迦葉佛是
T2122_.53.0414c27: 又舍利弗處胎經云。母懷舍利弗母亦聰明」
T2122_.53.0414c28: 高僧傳云。母懷羅什令母聰明。舊誦千偈。
T2122_.53.0414c29: 懷胎已日得二千偈。初成須陀洹果。後得斯
T2122_.53.0415a01: 陀舍果
T2122_.53.0415a02: 法師部第五
T2122_.53.0415a03: 如勝天王經云。若有法師流通此經處。此
T2122_.53.0415a04: 地即是如來所行。於彼法師當生善知識心
T2122_.53.0415a05: 尊重之心。猶如佛心見是法師恭敬歡喜尊
T2122_.53.0415a06: 重讃歎。又云。我若住世一劫若減一劫。説是
T2122_.53.0415a07: 流通此經法師功徳不能究盡。若此法師所
T2122_.53.0415a08: 行之處。善男子善女人。宜應刺血灑地令塵
T2122_.53.0415a09: 不起。如是供養未足爲多。如來法輪難受持
T2122_.53.0415a10: 故
T2122_.53.0415a11: 又華嚴經云。譬如金翅鳥王飛行虚空安住
T2122_.53.0415a12: 虚空。以清淨眼觀察大海龍王宮殿。奮勇猛
T2122_.53.0415a13: 力以左右翅。博開海水悉令兩闢。知龍男
T2122_.53.0415a14: 女有命盡者而撮取之。如來應供等正覺金
T2122_.53.0415a15: 翅鳥王亦復如是。安住無礙虚空之中。以清
T2122_.53.0415a16: 淨眼觀察法界諸宮殿中一切衆生若有善根
T2122_.53.0415a17: 已成熟者。奮勇猛十力。止觀兩翅＊博開生
T2122_.53.0415a18: 死大愛海水。隨其應出生死海。除滅一切妄
T2122_.53.0415a19: 想顛倒。安立如來無礙之行
T2122_.53.0415a20: 又涅槃經云。若有善男子善女人。聞是經名
T2122_.53.0415a21: 生四惡趣者。無有是處。若有衆生一經耳者。
T2122_.53.0415a22: 悉能滅除一切諸惡無間罪業。又云。若有衆
T2122_.53.0415a23: 生一經耳者。却後七劫不墮惡道。又云。若有
T2122_.53.0415a24: 能知如來常住無有變異。或聞常住二字音
T2122_.53.0415a25: 聲。一經於耳即生天上。後解脱時乃能證知
T2122_.53.0415a26: 如來常住無有變易。又華嚴經云。若聞一句
T2122_.53.0415a27: 未曾聞法。勝得三千大千世界珍寶。是菩薩
T2122_.53.0415a28: 得聞一偈正法。生上財想勝得轉輪聖王位。
T2122_.53.0415a29: 又法華經云。若善男子善女人。受持是法華
T2122_.53.0415b01: 經若讀若誦若解説若書寫。是人當得八百
T2122_.53.0415b02: 眼功徳。千二百耳功徳。八百鼻功徳。千二百
T2122_.53.0415b03: 舌功徳。八百身功徳。千二百意功徳
T2122_.53.0415b04: 又涅槃經云。我涅槃後若有得聞如是大乘
T2122_.53.0415b05: 微妙經典生信敬心。當知是等於未來世。百
T2122_.53.0415b06: 千億劫不墮惡道。又云。若有於一河沙佛所
T2122_.53.0415b07: 發心。然後乃能於惡世中不謗是法。愛樂是
T2122_.53.0415b08: 典。不能爲人分別廣説。若有於二河沙佛所
T2122_.53.0415b09: 發心。然後乃能於惡世中不謗是法。正解信
T2122_.53.0415b10: 樂受持讀誦。亦不能爲他人廣説。若有於三
T2122_.53.0415b11: 河沙佛所發心。然後乃能於惡世中不謗是
T2122_.53.0415b12: 法。乃至書寫經卷。雖爲他説未解深義。若有
T2122_.53.0415b13: 於四河沙佛所發心。然後乃能於惡世中不
T2122_.53.0415b14: 謗是典。乃至書寫經卷爲他廣説十六分中
T2122_.53.0415b15: 一分之義。若有於五河沙佛所發心。乃至於
T2122_.53.0415b16: 惡世中爲人廣説十六分中八分之義。若有
T2122_.53.0415b17: 於六河沙佛所發心。乃至於惡世中爲他廣
T2122_.53.0415b18: 説十六分中十二分義。若有於七河沙佛所
T2122_.53.0415b19: 發心。乃至於惡世中爲他廣説十六分中十
T2122_.53.0415b20: 四分義。若有於八河沙佛所發心。乃至於
T2122_.53.0415b21: 惡世中書寫經卷。亦勸他人令得書寫。自能
T2122_.53.0415b22: 聽受亦勸他人。令解聽受如説修行。具足能
T2122_.53.0415b23: 解盡其義味◎
T2122_.53.0415b24: ◎謗罪部第六
T2122_.53.0415b25: 惟今末世法逐人訛。道俗相濫。傳謬背眞。混
T2122_.53.0415b26: 雜同行。不修内典專事俗書。縱有抄寫心不
T2122_.53.0415b27: 至殷。既不護淨又多舛錯。共同止宿。或處
T2122_.53.0415b28: 在門簷。風雨蟲㝢都無驚懼。致使經無靈
T2122_.53.0415b29: 驗之功。誦無救苦之益。寔由造作不殷。亦由
T2122_.53.0415c01: 我人逾慢也。故敬福經云。善男子。經生之法
T2122_.53.0415c02: 不得顛倒。二字重點五百世中。墮迷惑道中
T2122_.53.0415c03: 不聞正法
T2122_.53.0415c04: 又大集經云。若有衆生於過去世作諸惡業。
T2122_.53.0415c05: 或毀於法。或謗聖人。於説法者爲作障礙。
T2122_.53.0415c06: 或抄寫經法洗脱文字。或損壞他法。或闇藏
T2122_.53.0415c07: 他經。由此業縁令得盲報

T2122_.53.0415c08:

又大般若經

第四百四
十卷云

佛言。諸善男子善女人

T2122_.53.0415c09: 等。書寫般若波羅蜜多甚深經時。頻申欠呿
T2122_.53.0415c10: 無端戲笑。互相輕 &T020717;

身心躁擾。文句倒錯。
T2122_.53.0415c11: 迷惑義理。不得滋味。横事欻起書寫不終。當
T2122_.53.0415c12: 知是爲菩薩魔事
T2122_.53.0415c13: 又大乘蓮華藏經云。受佛禁戒不護將來。各
T2122_.53.0415c14: 言我是於大乘法亦如冥夜。各自説言我得
T2122_.53.0415c15: 佛法。受鐵槍地獄苦事難述。從地獄出瘖瘂
T2122_.53.0415c16: 聾盲不見正法。阿難請戒律論云。僧尼白衣
T2122_.53.0415c17: 等因讀經律論等。行語手執翻卷者。依忉利
T2122_.53.0415c18: 天歳數犯重突吉羅。傍報二億歳墮獐鹿中。
T2122_.53.0415c19: ＊常被拉脊苦痛難忍。無記戲言捉經律論。
T2122_.53.0415c20: 亦招前報。或安經像房堂簷前者。依忉利天
T2122_.53.0415c21: 歳數八百歳犯重突吉羅。傍報二億歳墮猪
T2122_.53.0415c22: 狗中。生若得人身。一億歳身常作客栖屑
T2122_.53.0415c23: 不得自在
T2122_.53.0415c24: 又大品經云。是人毀呰三世諸佛一切智。起
T2122_.53.0415c25: 破法業因縁集故。無量百千萬億歳墮大地
T2122_.53.0415c26: 獄中。是破法人輩。從一大地獄至一大地獄。
T2122_.53.0415c27: 若火劫起時至他方大地獄中。生在彼間。從
T2122_.53.0415c28: 一大地獄至一大地獄。彼間若火劫起時。復
T2122_.53.0415c29: 至他方大地獄中。生在彼間。從一大地獄至
T2122_.53.0416a01: 一大地獄。如是遍十方獄。彼間若火劫起。故
T2122_.53.0416a02: 從彼死。破法業因縁未盡故。還來是間大地
T2122_.53.0416a03: 獄中。生在此間。亦從一大地獄至一大地獄。
T2122_.53.0416a04: 受無量苦。此間火劫故復至十方他國土生
T2122_.53.0416a05: 畜生中。受破法罪業苦如地獄中説。重罪轉
T2122_.53.0416a06: 薄。或得人身。生盲人家。生旃陀羅家。生除
T2122_.53.0416a07: 厠擔死人種種下賤家。生若無眼。若一眼。若
T2122_.53.0416a08: 瞎眼。無舌無耳無手。所生之處無佛無法無
T2122_.53.0416a09: 佛弟子處生。何以故。種破法業積集厚故」
T2122_.53.0416a10: 又涅槃經云。若有不信是經典者。現世當爲
T2122_.53.0416a11: 無量病苦之所惱害。多爲衆生所見罵辱。命
T2122_.53.0416a12: 終之後人所輕賤。顏貌醜陋。資生艱難。常不
T2122_.53.0416a13: 供足。雖復少得麁澁弊惡。常處貧窮下賤誹
T2122_.53.0416a14: 謗正法邪見之家。若臨終時或値荒亂。刀兵
T2122_.53.0416a15: 競起帝王暴虐。怨家讎隙之所侵逼。雖有
T2122_.53.0416a16: 善友而不遭遇。資生所須求不能得。雖少
T2122_.53.0416a17: 得利常爲飢渇。唯爲凡下之所顧識。國王大
T2122_.53.0416a18: 臣悉不齒録。設復聞其有所宣説。正使是理
T2122_.53.0416a19: 終不信受。如是之人如折翼鳥不能飛行。是
T2122_.53.0416a20: 人亦爾。於未來世不能得至人天善處。若復
T2122_.53.0416a21: 有人能信如是大乘經典。本所受形雖復麁
T2122_.53.0416a22: 陋。以經功徳即便端正。威顏色力日更増多。
T2122_.53.0416a23: 常爲人天之所樂見。恭敬愛戀情無捨離。國
T2122_.53.0416a24: 王大臣及家親屬。聞其所説悉皆敬信。若我
T2122_.53.0416a25: 聲聞弟子之中。欲行第一希有事者。當爲世
T2122_.53.0416a26: 間廣宣如是大乘經典。善男子。譬如霧露勢
T2122_.53.0416a27: 雖欲住不過日出。日既出已消滅無餘。善男
T2122_.53.0416a28: 子。是諸衆生所有惡業亦復如是。住世勢力
T2122_.53.0416a29: 不過得見大涅槃日。是日既出悉能除滅一
T2122_.53.0416b01: 切惡業
T2122_.53.0416b02: 又法華經云。若佛在世。若滅度後。其有誹謗
T2122_.53.0416b03: 如斯經典。見有讀誦書持經者。輕賤憎嫉而
T2122_.53.0416b04: 懷結恨。此人罪報汝今復聽。其人命終入阿
T2122_.53.0416b05: 鼻獄。具足一劫。劫盡更生。如是展轉至無數
T2122_.53.0416b06: 劫。從地獄出當墮畜生。於無數劫生輒聾
T2122_.53.0416b07: 瘂諸根不具。告舍利弗。謗斯經者。若説其
T2122_.53.0416b08: 罪窮劫不盡
T2122_.53.0416b09: 頌曰
T2122_.53.0416b10:     教傳三藏慈訓八因含情普洽
T2122_.53.0416b11:     機悟玄津威陽夏烈温柔晞春
T2122_.53.0416b12:     枯槁日久光澗爽神卷即納福
T2122_.53.0416b13:     舒即慧申思之不已惟益惟新
T2122_.53.0416b14:     實稱慈父巧號能仁周孔老教
T2122_.53.0416b15:     孰與陶均◎
T2122_.53.0416b16: 法苑珠林卷第十七
T2122_.53.0416b17:
T2122_.53.0416b18:
T2122_.53.0416b19:
T2122_.53.0416b20: 法苑珠林卷第十八
T2122_.53.0416b21: 　＊西明寺沙門釋道世撰　

T2122_.53.0416b22:

◎感應縁

略引四
十一驗

T2122_.53.0416b23: 漢法内傳經驗　晋居士丁徳眞　晋居
T2122_.53.0416b24: 士周閔　晋居士董吉　晋居士周璫　晋
T2122_.53.0416b25: ＊居士謝敷　晋沙門釋道安　晋沙門釋僧
T2122_.53.0416b26: 靜　魏沙門朱士行　魏沙門釋志湛　魏
T2122_.53.0416b27: 沙門五侯寺僧　魏太和中内閹官　宋沙
T2122_.53.0416b28: 門釋慧嚴　宋比丘尼釋智通　宋沙門釋
T2122_.53.0416b29: 慧慶　齊沙門釋慧寶　梁居士何規　周
T2122_.53.0416c01: 高祖武帝　陳楊州嚴恭　隋初＊楊州僧
T2122_.53.0416c02: 亡名　隋沙門釋慧意　隋沙門釋法藏　
T2122_.53.0416c03: 隋沙門客僧失名　唐沙門釋智苑　唐
T2122_.53.0416c04: 沙門釋道積　唐釋遺俗　唐隆州令狐元
T2122_.53.0416c05: 軌　唐郊南史呵誓　唐益州書生荀氏　
T2122_.53.0416c06: 唐沙門釋曇韻　唐都水使者蘇長　唐
T2122_.53.0416c07: 夫人豆盧氏　唐邢州司馬柳儉　唐遂州
T2122_.53.0416c08: 人趙文信　唐蓬州縣丞劉弼　唐洛州
T2122_.53.0416c09: ＊人賈道羨　唐呉郡人陸懷素　唐河内司
T2122_.53.0416c10: 馬喬卿　唐平州人孫壽　唐鄭州李虔　唐
T2122_.53.0416c11: 曹州濟陰縣經驗
T2122_.53.0416c12: 漢法本内傳稱。漢明帝遣蔡愔秦景王遵等
T2122_.53.0416c13: 一十八人。至天竺國得摩騰法蘭等及佛經
T2122_.53.0416c14: 像還。帝問。法王出世何以化不及此。騰曰。天
T2122_.53.0416c15: 竺迦毘羅衞國者。三千大千世界百億日月
T2122_.53.0416c16: 中心也。三世諸佛皆於彼出。乃至天龍人鬼
T2122_.53.0416c17: 有願行力。皆生於彼受佛正化。咸得悟道。餘
T2122_.53.0416c18: 處群生無縁感之。佛故不往也佛雖不往光
T2122_.53.0416c19: 相及處。或五百年。或一千年。或千年外。皆有
T2122_.53.0416c20: 聖人傳佛聲教而往化也。時帝大悦
T2122_.53.0416c21: 又至漢永平十四年正月一日。五岳諸山道
T2122_.53.0416c22: 士六百九十人。朝正之次上表請與西域佛
T2122_.53.0416c23: 道捔試優劣。勅尚書令宋庠引入告曰。此月
T2122_.53.0416c24: 十五日。大集白馬寺南門立三壇。五岳八山
T2122_.53.0416c25:
T2122_.53.0416c26:
T2122_.53.0416c27:
T2122_.53.0416c28:
T2122_.53.0416c29:

Footnote:

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