大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
 Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

[First] [Prev+100] [Prev] 571 572 573 574 575 576 577 578 579 580 581 582 583 584 585 586 [Next] [Next+100] [Last] [行番号:有/無]   [返り点:無/有] [CITE]

T2122_.53.0568a01: 上注目看純。雖人觸捉都無有懼。純云。任之
T2122_.53.0568a02: 勿捉至暮方逝。與衆辭別。不覺餘想。卒于淨
T2122_.53.0568a03: 住。春秋八十有五。即仁壽三年五月十二日
T2122_.53.0568a04: 也
T2122_.53.0568a05: 唐蜀川＊簡州三學山寺。至隋開皇十二年。
T2122_.53.0568a06: 寺東壁有佛跡現。長尺八寸闊七寸。兼有神
T2122_.53.0568a07: 燈自空而現。毎夕常爾。齋日則多。有州宰意
T2122_.53.0568a08: 欲尋之。乘馬來寺。十里已外空燈列見漸近
T2122_.53.0568a09: 漸昧。遂並失之。返還十里如前還見。至今
T2122_.53.0568a10: 不絶。初出一燈至大。從此大燈流散四空千
T2122_.53.0568a11: 有餘現。遇大風起吹此小燈還滅。滅已大燈
T2122_.53.0568a12: 還出。小燈流散四空迄至天明始滅。毎月
T2122_.53.0568a13: 於六齋日常出如此。至貞觀末。有僧法藏。以
T2122_.53.0568a14: 乞爲心不護細行。夜宿寺中。有大神衣甲羽
T2122_.53.0568a15: 冑。從門中拔出擲于寺外七里。傷足餘無所
T2122_.53.0568a16: 損。夜還返寺。重門皆閉。後遂改勵精勤道
T2122_.53.0568a17: 業右此一驗
出高僧傳
T2122_.53.0568a18: 依道宣律師感通記云。律師問天人曰。其蜀
T2122_.53.0568a19: 地＊簡州三學山寺空燈常照因何而有。答曰。
T2122_.53.0568a20: 山有菩薩寺。迦葉佛正法時初立。有歡喜王
T2122_.53.0568a21: 菩薩造之。寺名法燈。自彼至今常明空表有
T2122_.53.0568a22: 小菩薩三百人斷粒遐齡常住此。山此燈又
T2122_.53.0568a23: 是山神李特續後供養特舊
蜀主		故至正月處處然
T2122_.53.0568a24: 燈以供佛寺◎
T2122_.53.0568a25: 法苑珠林卷第三十五
T2122_.53.0568a26:
T2122_.53.0568a27:
T2122_.53.0568a28:
T2122_.53.0568a29:
T2122_.53.0568b01:
T2122_.53.0568b02:
T2122_.53.0568b03: 法苑珠林卷第三十六
T2122_.53.0568b04: 　＊西明寺沙門釋道世撰　
T2122_.53.0568b05: 懸幡篇第三十二　華香篇第三十三
T2122_.53.0568b06: 唄讃篇第三十四
T2122_.53.0568b07: ◎懸幡篇此有二部
T2122_.53.0568b08: 述意部第一
T2122_.53.0568b09: 夫因事寤理必藉相以導眞。瞻仰聖容敬神
T2122_.53.0568b10: 幡以薦奉。是以育王創遺身之塔。架迥浮
T2122_.53.0568b11: 空。魏主起通天之臺。仁祠切漢。於是華幡
T2122_.53.0568b12: 飄颺冀騰翥於大千。珠紫相映吐輝煥於
T2122_.53.0568b13: 百億。慧風或動清昇之業有徴。微吹時來
T2122_.53.0568b14: 輪王之報無盡也
T2122_.53.0568b15: 引證部第二
T2122_.53.0568b16: 如迦葉詰阿難經云。昔阿育王自於境内。立
T2122_.53.0568b17: 千二百塔。王後病困。有一沙門省王病。王言。
T2122_.53.0568b18: 前爲千二百塔。各織作金縷幡。欲手自懸幡
T2122_.53.0568b19: 散華始得成辨。而得重病。恐不遂願。道人
T2122_.53.0568b20: 語王云。王好叉手一心。道人即現神足。應時
T2122_.53.0568b21: 千二百寺皆在王前。王見歡喜。便使取金幡
T2122_.53.0568b22: 金華懸諸刹上。塔寺低昂。即皆就王手。王
T2122_.53.0568b23: 得本願身復病愈。即發大意延壽二十五年。
T2122_.53.0568b24: 故名續命神幡。又普廣經云。若四輩男女。若
T2122_.53.0568b25: 臨終時若已過命。於其亡日。造作黄幡懸著
T2122_.53.0568b26: 刹上。使獲福徳離八難苦。得生十方諸佛淨
T2122_.53.0568b27: 土。幡蓋供養隨心所願。至成菩提。幡隨風轉
T2122_.53.0568b28: 破碎都盡至成微塵幡一轉時轉輪王位。乃
T2122_.53.0568b29: 至吹塵小王之位。其報無量。燃燈供養照諸
T2122_.53.0568c01: 幽冥。苦痛衆生蒙此光明。互得相見。縁此
T2122_.53.0568c02: 福徳拔。彼衆生悉得休息述曰。何故經中爲亡人
造黄幡。掛於刹塔之上
T2122_.53.0568c03: 者。答曰。雖未見聖解可以義求。此五大色中黄色居中。
用表忠誠。引生中陰不之邊趣冀生中國也。又黄色像金
T2122_.53.0568c04: 鬼神冥道將爲金用故。解祠之時剪白紙錢鬼得白錢用。
剪黄紙錢得金錢用。故譬喩經云。時有穀賊盜主人穀
T2122_.53.0568c05: 盡。主人捉得責言。汝何以盜我穀盡。汝是何神。穀賊
言。將我至路有人知我名道逢黄馬車乘衣服皆黄。黄
T2122_.53.0568c06: 衣人問云。穀賊汝何在此。主人方知是穀賊。主人又
問云。乘馬黄衣是誰。穀賊言。是黄金之精。以報主
T2122_.53.0568c07: 人食粟之直。主人因此得金用不可盡也。良由人鬼
趣殊感見各別故。聖制黄幡爲其亡人。掛之刹塔
T2122_.53.0568c08: 令尋之得寶
救濟亡靈也		又百縁經云。昔佛在世時。迦毘羅
T2122_.53.0568c09: 衞城中有一長者。其家巨富財寶無量不可
T2122_.53.0568c10: 稱計。生一男兒。端正殊妙與衆超絶。其兒初
T2122_.53.0568c11: 生。於虚空中有一大幡遍覆城上。父母見已
T2122_.53.0568c12: 歡喜無量。因爲立字名波多迦。年漸長大。求
T2122_.53.0568c13: 佛出家得阿羅漢。三明六通具八解脱。比丘
T2122_.53.0568c14: 見已而便白佛言。此波多迦宿殖何福。生
T2122_.53.0568c15: 便端正與衆超絶於虚空中有大幡蓋遍覆城
T2122_.53.0568c16: 上。又値世尊出家得道。佛告比丘。乃往過去
T2122_.53.0568c17: 九十一劫。毘婆尸佛入涅槃後。時有王名槃
T2122_.53.0568c18: 頭末帝。收其舍利造四寶塔。高一由旬。而
T2122_.53.0568c19: 供養之。時有一人。於彼塔邊施設大會。作一
T2122_.53.0568c20: 長幡懸著塔上。發願而去。縁是功徳。從是以
T2122_.53.0568c21: 來九十一劫不墮惡道。天上人中常有大幡。
T2122_.53.0568c22: 覆蔭其上受福快樂。乃至今者遭値於我出
T2122_.53.0568c23: 家得道
T2122_.53.0568c24: 又菩薩本行經云。昔佛在世與諸比丘及與
T2122_.53.0568c25: 阿難。從欝卑羅延國遊行村落。時天盛熱無
T2122_.53.0568c26: 有陰涼。有放羊人見佛渉熱。即起淨心編草
T2122_.53.0568c27: 作蓋。用覆佛上遊隨佛行。去羊大遠。放蓋擲
T2122_.53.0568c28: 地。還趣羊邊。佛便微笑告阿難言。此放羊
T2122_.53.0569a01: 人以恭敬心。而以草蓋用覆佛上。以此功徳
T2122_.53.0569a02: 十三劫中不墮惡道。天上人間生尊貴家快
T2122_.53.0569a03: 樂無極。常有自然七寶之蓋。而在其上。竟十
T2122_.53.0569a04: 三劫出家修道。成辟支佛名阿耨婆達
T2122_.53.0569a05: 頌曰
T2122_.53.0569a06:     寶刹承高露 綺綵映空天
T2122_.53.0569a07:     宛轉雲間颺 倒覆似紅蓮
T2122_.53.0569a08:     霞幡開錦色 香氣合鑪煙
T2122_.53.0569a09:     飄颻無定所 祇爲本輕旋
T2122_.53.0569a10:     池照萬影現 泉弄百華鮮
T2122_.53.0569a11:     夙夜風吹動 重疊輪王縁
T2122_.53.0569a12:     擧仰無厭足 結侶感留連
T2122_.53.0569a13:     何知色中綵 招福壽長延
T2122_.53.0569a14: 感應縁略引
一驗
T2122_.53.0569a15: 宋劉琛之。沛郡人也。曾在廣陵逢一沙門。謂
T2122_.53.0569a16: 琛之曰。君有病氣然當不死。可作一二百錢
T2122_.53.0569a17: 食飯飴衆僧。則免欺患。琛之素不信法心起
T2122_.53.0569a18: 忿慢。沙門曰。當加祇信勿用爲怒。相去二十
T2122_.53.0569a19: 歩忽不復見。琛之經七日便病。時氣危頓殆
T2122_.53.0569a20: 死。至九日方晝如夢非夢。見有五層佛圖在
T2122_.53.0569a21: 其心上。有二十許僧。繞塔作禮因此而寤。即
T2122_.53.0569a22: 得大利。病乃稍愈。後在京師住。忽有沙門先
T2122_.53.0569a23: 不相識。直來入戸曰。君有法縁何不精進。琛
T2122_.53.0569a24: 之因説先所逢遇。答曰。此賓頭盧也。語已便
T2122_.53.0569a25: 去不知所向。琛之以元嘉十七年夏。於廣陵
T2122_.53.0569a26: 遙見＊慧汪精舍前幡蓋甚衆。而無形像。馳
T2122_.53.0569a27: 往觀之。比及到門。奄然都滅右此一驗
出冥祥記		◎
T2122_.53.0569a28: ◎華香篇第三十三此有二部
T2122_.53.0569a29: 述意部第一
T2122_.53.0569b01: 敬尋釋迦降神羅衞託質王宮。智實生知道
T2122_.53.0569b02: 惟遍覺。演慧明於百億。注法雨於大千。靈
T2122_.53.0569b03: 像周於十方。寶塔遍於法界。名香欝馥。似輕
T2122_.53.0569b04: 雲而散霧。寶華含彩。若倒藕而垂蓮。虔誠
T2122_.53.0569b05: 供養同趣法筵。叩頭彈指倶霑福利也
T2122_.53.0569b06: 引證部第二
T2122_.53.0569b07: 如佛説華聚陀羅尼經云。佛言。若復有人於
T2122_.53.0569b08: 如來滅度之後。行於曠路見如來塔廟。能持
T2122_.53.0569b09: 一華一燈。若一團泥用塗像前。以用供養。乃
T2122_.53.0569b10: 至能持一錢施於佛像。爲補治故。若以一掬
T2122_.53.0569b11: 水用灑佛塔除去不淨。以華香供養。擧足
T2122_.53.0569b12: 一歩詣於塔寺。若一稱南無佛。欲使此人墮
T2122_.53.0569b13: 三惡道。百千萬劫終無是處
T2122_.53.0569b14: 又正法念經云。若有衆生持香塗佛塔命
T2122_.53.0569b15: 終生香樂天。與諸天女常相娯樂。從天命終
T2122_.53.0569b16: 得受人身。生大富家。又阿闍世王經云。過去
T2122_.53.0569b17: 無數劫有佛號一切度。與其眷屬倶行分衞。
T2122_.53.0569b18: 有三長者子嚴服共戲。見佛及諸菩薩光明
T2122_.53.0569b19: 巍巍。互相指示而吾等當共供養。二兒答言。
T2122_.53.0569b20: 既無香華當用何物。其一兒脱頭上白珠以
T2122_.53.0569b21: 著手中。便謂二兒。可以供佛。二兒學之。
T2122_.53.0569b22: 解頭上白珠著其手中。即至佛所。一兒復問
T2122_.53.0569b23: 二兒。持是功徳以何求索。其一兒言。願如佛
T2122_.53.0569b24: 右面比丘。其一兒言。願如佛左面神足比丘。
T2122_.53.0569b25: 二兒共問一兒。報言。我欲如佛。八千天子
T2122_.53.0569b26: 皆言。善哉。若如所言。天上天下一切蒙恩。
T2122_.53.0569b27: 是三小兒已到佛前。各以白珠而散佛上。二
T2122_.53.0569b28: 兒發聲聞意者。珠在佛肩上。其一兒發菩提
T2122_.53.0569b29: 心者。珠在佛頭上。化爲珠華交露之帳。其
T2122_.53.0569c01: 中有佛。佛告舍利弗。中央兒者則我身是。右
T2122_.53.0569c02: 面兒者舍利弗是。左面兒者目連是。舍利弗。
T2122_.53.0569c03: 汝等本畏生死故。不發菩提心。欲疾泥洹。
T2122_.53.0569c04: 觀此一兒發阿耨菩提故得成佛。又採華授
T2122_.53.0569c05: 決經云。時有羅閲國王。使十餘人常採好華
T2122_.53.0569c06: 以給王家。後宮貴人一日出城採華。遇佛發
T2122_.53.0569c07: 心稽首爲禮。心自念言。寧棄身命以華上佛
T2122_.53.0569c08: 并散聖衆。縱使見害不墮苦痛。便以華散佛
T2122_.53.0569c09: 及聖衆。却自歸命一心重禮。佛知其念甚慈
T2122_.53.0569c10: 愍之。具爲説法。諸採華人皆發道意。佛即
T2122_.53.0569c11: 授決。後當得佛。號曰妙華。時採華夫還家
T2122_.53.0569c12: 中與二親別。我今命盡爲王見殺。父母愕然
T2122_.53.0569c13: 問何罪咎。具答所由。無華貢王必見危命。故
T2122_.53.0569c14: 辭別耳。二親聞之。益以愁慼。發篋視之。滿
T2122_.53.0569c15: 中好華香徹四面。父母告曰。可以進王。時
T2122_.53.0569c16: 王大瞋見不時來。將人反縛罪當棄市。入宮
T2122_.53.0569c17: 見王面色不變。王怪問之。汝等罪過命在
T2122_.53.0569c18: 當殺。何故不懼。即白王曰。人生有死物成有
T2122_.53.0569c19: 敗。毎以非法不惜身命。朝來採華値佛供
T2122_.53.0569c20: 上。以知違令罪當合死。寧以有徳而死。不
T2122_.53.0569c21: 以無徳而存。還視華篋續滿如故。皆是如來
T2122_.53.0569c22: 恩仁所覆。王甚怪之。心不信然。故詣佛所問
T2122_.53.0569c23: 佛是意。佛言。實然。此人至心欲度十方不惜
T2122_.53.0569c24: 身命。故取衆華以散佛上。意無想報以得受
T2122_.53.0569c25: 決。將來成佛。號曰妙華。王大歡喜解縛悔過。
T2122_.53.0569c26: 自責愚意不及菩薩。唯原其罪。佛言。善哉。
T2122_.53.0569c27: 能自改者與無過同
T2122_.53.0569c28: 又百縁經云。佛在舍衞國祇樹給孤獨園。爾
T2122_.53.0569c29: 時世尊將諸比丘。著衣持鉢。將詣乞食至一
T2122_.53.0570a01: 衖中。有一婦女抱一小兒。在＊衖坐地。時彼
T2122_.53.0570a02: 小兒逢見世尊心懷歡喜。從母索華。母即與
T2122_.53.0570a03: 買。小兒得已。持詣佛所散於佛上。於虚空中
T2122_.53.0570a04: 變成華蓋隨佛行住。小兒見已。甚大歡喜。發
T2122_.53.0570a05: 大誓願以此供養善根功徳。使我來世得成
T2122_.53.0570a06: 正覺。過度衆生如佛無異。爾時世尊。見此
T2122_.53.0570a07: 小兒發是願已。佛即微笑。從其面門出五色
T2122_.53.0570a08: 光。繞佛三匝還從頂入。爾時阿難前白佛言。
T2122_.53.0570a09: 如來尊重不妄有笑。以何因縁今日微笑。唯
T2122_.53.0570a10: 願世尊敷演解説。佛告阿難。汝今見此小兒
T2122_.53.0570a11: 以華散。我於未來世不墮惡趣。天上人中常
T2122_.53.0570a12: 受快樂。過十三阿僧祇成辟支佛。號曰華盛。
T2122_.53.0570a13: 廣度衆生不可限量。是故笑耳。爾時諸比丘。
T2122_.53.0570a14: 聞佛所説歡喜奉行
T2122_.53.0570a15: 又百縁經云。佛在舍衞國祇樹給孤獨園。時
T2122_.53.0570a16: 彼城中豪富長者。皆共聚集詣泉水上。作唱
T2122_.53.0570a17: 伎樂而自娯樂。爲波羅柰國作華鬘會。時
T2122_.53.0570a18: 彼會中遣於一人。詣林採波羅柰華作鬘。時
T2122_.53.0570a19: 採華人還來會所。路見世尊相好光明。普曜
T2122_.53.0570a20: 如百千日。心懷歡喜前禮佛足。以所採華散
T2122_.53.0570a21: 佛而去。還復上樹採華。枝折墮死。命終生忉
T2122_.53.0570a22: 利天。端正殊妙。以波羅柰華而作宮殿。帝
T2122_.53.0570a23: 釋問曰。汝於何處造修福業。而來生此。以本
T2122_.53.0570a24: 因縁具報帝釋。爾時帝釋。以偈讃曰
T2122_.53.0570a25:     身如眞金色 照曜極鮮明
T2122_.53.0570a26:     容顏貌端正 諸天中最勝
T2122_.53.0570a27: 爾時天子。即説偈答帝釋曰
T2122_.53.0570a28:     我蒙佛恩徳 散以波羅華
T2122_.53.0570a29:     由是善因縁 今得是果報
T2122_.53.0570b01: 爾時天子。即共帝釋來詣佛所。佛爲説法心
T2122_.53.0570b02: 開意解。破二十億邪見業障。得須陀洹果。心
T2122_.53.0570b03: 懷欣慶。即於佛前説偈讃佛
T2122_.53.0570b04:     巍巍大世尊 最上無有比
T2122_.53.0570b05:     父母及師長 功徳無有及
T2122_.53.0570b06:     乾竭四大海 超越白骨山
T2122_.53.0570b07:     閉塞三惡道 能開三善門
T2122_.53.0570b08: 又雜寶藏經云。爾時天女。説偈曰
T2122_.53.0570b09:     我昔以華鬘 奉迦葉佛塔
T2122_.53.0570b10:     今生於天上 獲是勝功徳
T2122_.53.0570b11:     生在於天中 報得金色身
T2122_.53.0570b12: 又薩婆多論云。若四方僧地不得作塔。爲佛
T2122_.53.0570b13: 法自爲種殖。若僧和合者得。不和合者不得
T2122_.53.0570b14: 作之。若僧地有種種華。應淨人取。次第與僧
T2122_.53.0570b15: 隨意供給。不得私取自供養三寶。若華多僧
T2122_.53.0570b16: 取不盡。若僧和合聽隨意取之。若僧坊内不
T2122_.53.0570b17: 得起塔作像。以近人臭穢不清淨故。若重閣
T2122_.53.0570b18: 舍。若經像在下重。不得在上住。若塔地華不
T2122_.53.0570b19: 得供養僧法。正應供養佛。此華亦得賣取錢
T2122_.53.0570b20: 以供養塔用。若屬塔水以供塔用。設用有殘
T2122_.53.0570b21: 若致功力是塔人者。應賣此水以錢屬塔。不
T2122_.53.0570b22: 得餘用。用則計錢犯。若塔内無人致水功力。
T2122_.53.0570b23: 一由僧人殘水多少。善好籌量用之
T2122_.53.0570b24: 又文殊問經云。爾時文殊師利白佛言。世尊。
T2122_.53.0570b25: 諸供養餘華用治衆病。其法云何。佛告文殊。
T2122_.53.0570b26: 華各別祝一百八遍
T2122_.53.0570b27: 誦佛華＊祝曰
T2122_.53.0570b28: 南無佛闥寫治莎呵
T2122_.53.0570b29: 般若波羅蜜華祝＊曰
T2122_.53.0570c01: 那末柯盧履民旨
反		般若波羅蜜多商莎呵
T2122_.53.0570c02: 佛足華＊祝曰
T2122_.53.0570c03: 那莫波陀制點耽鹽莎呵
T2122_.53.0570c04: 菩提樹華＊祝曰
T2122_.53.0570c05: 南無菩提逼力龕嵐莎呵
T2122_.53.0570c06: 轉法輪處華＊祝曰
T2122_.53.0570c07: 南無達摩斫柯羅夜莎呵
T2122_.53.0570c08: 塔華＊祝曰
T2122_.53.0570c09: 那莫鋀跋耶莎呵
T2122_.53.0570c10: 菩薩華＊祝曰
T2122_.53.0570c11: 南無菩提薩埵野莎呵
T2122_.53.0570c12: 衆僧華＊祝曰
T2122_.53.0570c13: 那莫僧伽野莎呵
T2122_.53.0570c14: 佛像華＊祝曰
T2122_.53.0570c15: 那莫波羅底耶莎呵
T2122_.53.0570c16: 佛告文殊師利。用此華若諸四衆能信修行。
T2122_.53.0570c17: 應當早起清淨澡浴漱口念佛功徳。恭敬此
T2122_.53.0570c18: 華不以足蹈及跨華上。如法執取安置淨器。
T2122_.53.0570c19: 若人患寒熱額痛。皆以冷水摩華以用塗身。
T2122_.53.0570c20: 若吐痢出血。或腹内煩疼。以漿飮摩華當
T2122_.53.0570c21: 服此華飮。若口有瘡以暖水摩華含此華汁。
T2122_.53.0570c22: 若天雨不止。於空閑處以火燒華。令雨即止。
T2122_.53.0570c23: 若天亢旱在空閑處。以華置水中。復＊祝冷
T2122_.53.0570c24: 水更灑華上。天即降雨若牛馬等。本性不調
T2122_.53.0570c25: 以華飴之。即便調伏若諸果樹華實不茂。以
T2122_.53.0570c26: 冷水牛糞摩取華汁以灌其根。不得踐&T050617;華
T2122_.53.0570c27: 實即多。若田中多水苗稼損減。擣華爲末
T2122_.53.0570c28: 以散田中。即得滋長。若國中疾病以冷水摩
T2122_.53.0570c29: 華。塗螺鼓等吹撃出聲。聞者即愈。若敵國
T2122_.53.0571a01: 怨賊欲來侵境。以水摩華在於彼處。用灑散
T2122_.53.0571a02: 之即得退散。若於高山有盤石處。衆多比
T2122_.53.0571a03: 丘於石上摩華。摩華既竟相與禮拜。久後石
T2122_.53.0571a04: 上自生珍寶簡要略述
餘廣依經		佛告文殊。一一誦滿一
T2122_.53.0571a05: 百八遍。此＊祝章句汝於處處當説如佛華法。
T2122_.53.0571a06: 餘華亦爾
T2122_.53.0571a07: 又華嚴經云。昔人中有香名大象藏因龍鬪
T2122_.53.0571a08: 生。若燒一丸興大光明。細雲覆上味如甘露。
T2122_.53.0571a09: 七日七夜降香水雨。若著身者身則金色。若
T2122_.53.0571a10: 著衣服宮殿樓閣。亦悉金色。若有衆生得聞
T2122_.53.0571a11: 此香。七日七夜歡喜悦樂。滅一切病無有
T2122_.53.0571a12: 横枉。遠離恐悑危害之心。專向大慈普念
T2122_.53.0571a13: 衆生。我知彼已而爲説法。令無量衆生得不
T2122_.53.0571a14: 退轉。又牛頭旃檀香從離垢山生。若以塗
T2122_.53.0571a15: 身火不能燒
T2122_.53.0571a16: 又百縁經云。昔佛在世時。迦毘羅衞城中有
T2122_.53.0571a17: 一長者。其家巨富。財寶無量。不可稱計。生
T2122_.53.0571a18: 一男兒。容貌端正世所希有。身諸毛孔出旃
T2122_.53.0571a19: 檀香從其口出優鉢華香。父母見已歡喜無
T2122_.53.0571a20: 量。因爲立字名＊旃檀香。年漸長大。求佛出
T2122_.53.0571a21: 家得阿羅漢果。比丘見已而白佛言。此＊旃
T2122_.53.0571a22: 檀香。宿＊殖何福。生於豪族。身口出香。又
T2122_.53.0571a23: 値世尊出家得道。佛告比丘。乃往過去九
T2122_.53.0571a24: 十一劫。毘婆尸佛入涅槃後。時有王名盤頭
T2122_.53.0571a25: 末帝。收其舍利造四寶塔。高一由旬而供養
T2122_.53.0571a26: 之。時有長者入佛塔中。見地破落和泥塗治。
T2122_.53.0571a27: 以＊旃檀香坌散其上。發願而去。縁是功徳。
T2122_.53.0571a28: 從是以來九十一劫。不墮惡道。天上人中身
T2122_.53.0571a29: 口常香。受福快樂。乃至今者遭値於我出家
T2122_.53.0571b01: 得道
T2122_.53.0571b02: 又大莊嚴論云。佛言。我昔曾聞。迦葉佛時有
T2122_.53.0571b03: 一法師爲衆説法。於大衆中讃迦葉佛。以是
T2122_.53.0571b04: 縁故命終生天。於人天中常受快樂。於釋迦
T2122_.53.0571b05: 文佛般涅槃後百年阿輸迦王時。爲大法師。
T2122_.53.0571b06: 得阿羅漢。常有妙香從其口出。時彼法師去
T2122_.53.0571b07: 王不遠爲衆説法。口中香氣達於王所。王聞
T2122_.53.0571b08: 香氣心生疑惑。作是思惟。彼比丘者爲和妙
T2122_.53.0571b09: 香含於口耶。香氣乃爾。作是念已。語比丘
T2122_.53.0571b10: 言。開口漱口猶有香氣。比丘白王。何故語
T2122_.53.0571b11: 我張口漱口。時王答言。我聞香氣心生疑故。
T2122_.53.0571b12: 使張口及以漱口。香氣逾盛。唯有此香口比
T2122_.53.0571b13: 丘餘無所有。王語比丘。願爲我説。比丘微
T2122_.53.0571b14: 笑。即説偈言
T2122_.53.0571b15:     天地自在者 今當爲汝説
T2122_.53.0571b16:     此非沈水香 復作華葉莖
T2122_.53.0571b17:     ＊旃檀等諸香 和合能出是
T2122_.53.0571b18:     我生希有心 而作如是言
T2122_.53.0571b19:     由昔讃迦葉 便獲如是香
T2122_.53.0571b20:     彼佛時已合 與新香無異
T2122_.53.0571b21:     晝夜常有香 未曾有斷絶
T2122_.53.0571b22: 又日雲經云。香烟不盡放地得越棄罪。盡五
T2122_.53.0571b23: 百歳墮糞屎地獄。何以故。由放恣心故。又夜
T2122_.53.0571b24: 問經云。莊嚴供養具。以口吹去灰者。墮優鉢
T2122_.53.0571b25: 羅地獄。傍報作風神王。又要用最經云。鼻嗅
T2122_.53.0571b26: 香者。由減香氣無其福徳。正報墮波頭摩地
T2122_.53.0571b27: 獄。未來世鼻根無香味。又曰。供養經云。供
T2122_.53.0571b28: 養時香不合閉者。墮黒糞屎地獄。盡其
T2122_.53.0571b29: 半劫受罪得無信慧報。何以故。由起不氣
T2122_.53.0571c01: 坌香故右三經雖無目録並
感神教故別疏記也		又三千威儀云。燒
T2122_.53.0571c02: 香著佛前有三事。一易中故香。二當自出
T2122_.53.0571c03: 香。三當布與人。具香鑪有三事。一當先
T2122_.53.0571c04: 倒去故灰拾取中香聚一面。二當拭令淨
T2122_.53.0571c05: 乃著火還取故香著中。三火著時熾然不得
T2122_.53.0571c06: 吹令炭滅
T2122_.53.0571c07: 頌曰
T2122_.53.0571c08:     久厭無明樹 方欣柰苑華
T2122_.53.0571c09:     始入香山路 仍逢火宅車
T2122_.53.0571c10:     慈父屡引接 幼子背恩&T049271;
T2122_.53.0571c11:     雖＊寤危藤鼠 終悲在篋蛇
T2122_.53.0571c12:     鹿苑禪林茂 鷲嶺動枝柯
T2122_.53.0571c13:     定華發智果 乘空査度河
T2122_.53.0571c14:     法雨時時落 香雲片片多
T2122_.53.0571c15:     若爲將羽化 來濟在塵羅
T2122_.53.0571c16: 感應縁略引
七驗
T2122_.53.0571c17:   宋沙門求那跋摩
T2122_.53.0571c18: 齊高士明僧紹
T2122_.53.0571c19: 梁沙門釋＊慧釗
T2122_.53.0571c20: 南齊晋安王蕭子&MT05154;
T2122_.53.0571c21: 唐沙門釋＊慧主
T2122_.53.0571c22: 唐雍州渭南山豹谷神香
T2122_.53.0571c23: 兼又雜俗出香處
T2122_.53.0571c24: 昔宋永嘉年中。有外國三藏法師求那跋摩。
T2122_.53.0571c25: 勅延祇桓寺。毎於講説四衆雲會。嘗夏安居
T2122_.53.0571c26: 竟。信心看採雜華施僧座下中竟。檢視唯跋
T2122_.53.0571c27: 摩所坐鮮榮如初。預知死時。依日先洗浴。叉
T2122_.53.0571c28: 手誦經端坐而化。身體香軟。於座下得手迹
T2122_.53.0571c29: 遺文一卷。其偈曰
T2122_.53.0572a01:     摩羅婆國界 阿蘭若寺中
T2122_.53.0572a02:     我初得聖果 道迹離諸漏
T2122_.53.0572a03:     若於師子國 村名劫波利
T2122_.53.0572a04:     進修得三果 是名斯陀含
T2122_.53.0572a05: 文帝深加悦懌。又於屍所見一物。状若龍
T2122_.53.0572a06: 蛇。長一丈許。直上昇天。僧衆悲戀。乃依外
T2122_.53.0572a07: 國法。香薪闍維起塔右一驗出
梁高僧傳
T2122_.53.0572a08: 齊栖霞寺。在南徐州琅邪郡江垂北郷頻
T2122_.53.0572a09: 佳里攝山之中。齊高士平原明僧紹。以宋太
T2122_.53.0572a10: 始中起造。嘗聞法鍾自響。山舍去村五六
T2122_.53.0572a11: 里。宋昇明中村民平旦。並見半山有幡蓋羅
T2122_.53.0572a12: 列。煙光五色映照虚空。男女瞻望皆言是實。
T2122_.53.0572a13: 競來觀視了無所見。時有法度法師。於山舍
T2122_.53.0572a14: 講無量壽經。中夜忽有金光照寺。於其光中
T2122_.53.0572a15: 如有臺館形像弘宣。寺中僧衆及淨人等。小
T2122_.53.0572a16: 不如法。及白衣賓客有穢濁入寺者。虎即出
T2122_.53.0572a17: 現吼噭巡房。響振山谷。至今猶爾。或有念
T2122_.53.0572a18: 誦小有疲懈。山神現形。又著烏衣身長一丈。
T2122_.53.0572a19: 手執繩索。僧衆驚懼。誦習不懈
T2122_.53.0572a20: 梁南冥眞寺。在祙陵縣中興里。普通五年沙
T2122_.53.0572a21: 門＊慧釗起造。＊慧釗生縁姓徐。齊初隨舅在
T2122_.53.0572a22: 廬陵。於路拾得一襆。襆中有繍帊。帊裹有
T2122_.53.0572a23: 五色紙。各爲一裹。始開四重都無所見。末開
T2122_.53.0572a24: 最下縫紙見光。影如電晃曜一室。因此仍感
T2122_.53.0572a25: 神瑞。入水不沒。入火不燃。家人以爲發狂。始
T2122_.53.0572a26: 就籠檻關閉甚嚴。俄而出外。乃知神力。因設
T2122_.53.0572a27: 虚座請福。空中有言。我是長生菩薩。應利
T2122_.53.0572a28: 益國土。汝可依佛法清淨供養。於是競以香
T2122_.53.0572a29: 華貢奉毎有靈驗。南人李叔獻繼願乞本州。
T2122_.53.0572b01: 後果爲交州刺史。乃造沈香神景。世人以神
T2122_.53.0572b02: 重名華。因號爲華娘神。百姓送供闐噎齋會。
T2122_.53.0572b03: 所餘＊慧釗教化悉以起寺右二驗出
涼京寺記
T2122_.53.0572b04: 南齊晋安王蕭子懋。字雲昌。武帝之子也。始
T2122_.53.0572b05: 年七歳阮淑媛嘗病危篤。請僧行道。有獻蓮
T2122_.53.0572b06: 華供養佛者。衆僧以銅甖盛水。浸其華莖欲
T2122_.53.0572b07: 令不萎。如此三日而華更鮮。子懋流洟禮佛
T2122_.53.0572b08: 誓曰。若使阿姨因此勝和。願佛之力令華竟
T2122_.53.0572b09: 齋不萎。七日齋畢華更鮮紅。看視甖中稍有
T2122_.53.0572b10: 根鬚。母病尋差。當代稱其孝感也。子懋弟南
T2122_.53.0572b11: 海王子罕。字靈華。其母樂容華寢疾。子罕晝
T2122_.53.0572b12: 夜禮拜。于時以竹爲燈纉其燈。照曜訖夜極
T2122_.53.0572b13: 明。此＊纉經宿枝葉茂盛。母病尋愈事出呉
均春秋
T2122_.53.0572b14: 唐始州永安縣釋＊慧主。姓賈。持律第一兼營
T2122_.53.0572b15: 福業。後至故郷南山藏伏。唯食松葉。異類
T2122_.53.0572b16: 禽獸同集無聲。或有山神與送茯苓甘松香
T2122_.53.0572b17: 來。六時行道一時不闕。禽獸隨行禮佛請
T2122_.53.0572b18: 經。似如聽仰。仍爲幽顯。受菩薩戒後有群猴
T2122_.53.0572b19: 言爲君異也。佛日通也。主深怪異。畜生
T2122_.53.0572b20: 能言罕所未有。更有祥龍飛獸集持異香充
T2122_.53.0572b21: 塞山内。後有八人採弓材者。甚大驚駭。便
T2122_.53.0572b22: 慰主曰。聖君出世時號開皇矣。至貞觀三年
T2122_.53.0572b23: 寺有明禪師。清卓不群白日獨坐。見無半身。
T2122_.53.0572b24: 向衆述曰。吾與主律師建立此寺。兩人同心
T2122_.53.0572b25: 忽失半身。將不律師先去不耶。至明日食
T2122_.53.0572b26: 時。俗人驚云。寺家設會耶。見有四路客僧
T2122_.53.0572b27: 數千人入寺。今何所在。尋爾午時主便無疾
T2122_.53.0572b28: 而逝。春秋八十有九
T2122_.53.0572b29: 唐雍州渭南縣南山倒豹谷崖。有懸石文状
T2122_.53.0572c01: 倒豹。因以名焉。谷有巖像於佛面。亦號像谷。
T2122_.53.0572c02: 古老傳云。昔有梵僧來云。我聞此谷有像面
T2122_.53.0572c03: 山七佛龕。昔有七佛曾來此谷説法。澗内有
T2122_.53.0572c04: 瞻蔔華。常所供養。近至永徽年中。南山龍
T2122_.53.0572c05: 池寺沙門智積。聞之往尋。至谷聞香莫知何
T2122_.53.0572c06: 所。深訝香氣從澗内沙出。即撥沙看。形似
T2122_.53.0572c07: 茅根。裹甲沙土然極芬馥。就水抖擻洗之
T2122_.53.0572c08: 一澗皆香。將還龍池佛堂中合堂皆香極深
T2122_.53.0572c09: 美氣。山下俗人時見此山。或如佛塔。或全如
T2122_.53.0572c10: 佛面挺出空際。故像頭之號非是虚立。傍去
T2122_.53.0572c11: 嘉美谷甚近。即姚秦時王嘉所住也右二驗出
唐高僧傳
T2122_.53.0572c12: 搜神記曰。初鉤弋夫人有罪以譴死。殯屍
T2122_.53.0572c13: 不臭而香
T2122_.53.0572c14: 續搜神記曰。合淝口有一大白船。覆在水中。
T2122_.53.0572c15: 漁人夜宿其傍。聞箏笛之音。又香氣非常發。
T2122_.53.0572c16: 相傳云。曹公載妓船覆於此
T2122_.53.0572c17: 異苑曰。司州衞士度母常誦經長齋。非道不
T2122_.53.0572c18: 行。曾出自齋堂。衆僧未食。倶望見雲中有一
T2122_.53.0572c19: 物下既落其前。乃是大鉢滿中香飯。擧坐肅
T2122_.53.0572c20: 然一時敬禮。母自分賦。齋人皆七日不飢
T2122_.53.0572c21: 述異記曰。昔有人發廬山採松。聞人語云。此
T2122_.53.0572c22: 未可取。此人尋聲而上。見一異華形甚可愛。
T2122_.53.0572c23: 其香非常。知是神異。因掇而服之。得壽三百
T2122_.53.0572c24: 歳
T2122_.53.0572c25: 幽明録曰。陳相子。呉興烏程人。始見佛家
T2122_.53.0572c26: 經。遂學昇霞之術。及在人間齋。輒聞空中
T2122_.53.0572c27: 殊音妙香芬芳清越
T2122_.53.0572c28: 許邁別傳曰。邁少名映。高平閻慶等皆就受
T2122_.53.0572c29: 業。初慶等方去映。燒香皆五色煙出
T2122_.53.0573a01: 浮圖澄傳曰。澄以鉢盛水。燒香＊祝之。須臾
T2122_.53.0573a02: 生青蓮華
T2122_.53.0573a03: 博物志曰。西域使獻香。漢制獻香不滿斤不
T2122_.53.0573a04: 得受。西使臨去乃發香器。如大豆者。試著
T2122_.53.0573a05: 宮門。香氣聞長安四面數十里中。經日乃
T2122_.53.0573a06: 歇
T2122_.53.0573a07: 扶南傳曰。頓遜國人。＊常以香華事天神。香
T2122_.53.0573a08: 有多種。區撥葉華致華各遂華摩夷華。冬夏
T2122_.53.0573a09: 不衰。日載數十車於市賣之。燥乃益香。亦可
T2122_.53.0573a10: 爲粉以傅身體
T2122_.53.0573a11: 述征記曰。北荒有張母墓。舊説是王氏妻。葬
T2122_.53.0573a12: 有年載。後開墓而香火猶燃。其家奉之稱清
T2122_.53.0573a13: 水道
T2122_.53.0573a14: 世説曰。桓車騎時有陳莊者。入武當山中學
T2122_.53.0573a15: 道。所居有白煙香氣聞徹
T2122_.53.0573a16: 麝香。山海經曰。翠山之陰多麝。本草經曰。麝
T2122_.53.0573a17: 香味辛。辟惡殺鬼精。生中臺山
T2122_.53.0573a18: 葳蕤香。孫氏瑞應圖曰。葳蕤者王禮備至則
T2122_.53.0573a19: 生本一日。王者愛人命則生。一名葳香
T2122_.53.0573a20: 欝金香周禮春官上欝人曰。欝人掌裸古亂
反
T2122_.53.0573a21: 器。凡登禮賓客之裸。事和欝鬯以實彝而陳
T2122_.53.0573a22: 之築欝金煮之
以和鬯酒也
T2122_.53.0573a23: 説文曰。欝鬯百草之華。遠方所貢芳物。欝人
T2122_.53.0573a24: 合而釀之以降神也
T2122_.53.0573a25: 蘇合香。續漢書曰。大秦國合諸香煎。其汁謂
T2122_.53.0573a26: 之蘇合。廣志曰。蘇合香出大秦國。或云。蘇合
T2122_.53.0573a27: 國。國人採之。搾其汁以爲香膏。乃賣其滓
T2122_.53.0573a28: 與賈客。或云。合諸香草煎爲蘇合。非自然一
T2122_.53.0573a29: 種物也。傳子曰。西國胡言。蘇合香者。獸所
T2122_.53.0573b01: 作也。中國皆以爲怪
T2122_.53.0573b02: 雞舌香。呉時外國傳曰。五馬州出雞舌香。
T2122_.53.0573b03: 續搜神記曰。劉廣豫章人。年少未婚。至田舍
T2122_.53.0573b04: 見一女云。我是何參軍女。年十四而夭。爲
T2122_.53.0573b05: 西王母所養。使與下土人災。廣與之纒綿。
T2122_.53.0573b06: 其日於席下得手巾裹雞舌香。其母取巾燒
T2122_.53.0573b07: 之。乃是火浣布。南州異物志曰。雞舌香出
T2122_.53.0573b08: 杜薄州云。是草萎可含香口。兪益期箋曰。
T2122_.53.0573b09: 外國老胡説衆香。共是一木。木華爲雞舌
T2122_.53.0573b10: 香
T2122_.53.0573b11: 雀頭香江表傳曰。魏文帝遣使於呉求雀頭
T2122_.53.0573b12: 香
T2122_.53.0573b13: 薫陸香。魏略曰。大秦出薫陸。南方草物状曰。
T2122_.53.0573b14: 薫陸香出大秦國。云在海邊。自有大樹生於
T2122_.53.0573b15: 沙中。盛夏時樹膠流出沙上。夷人採取賣與
T2122_.53.0573b16: 人南州異物志同其異者。唯云状如桃膠。典術
同唯云。如陶松脂法長飮食之令通神靈		兪益
T2122_.53.0573b17: 期＊箋曰。衆香共是一木。木膠爲薫陸
T2122_.53.0573b18: 流黄香。呉時外國傳曰。流黄香出都昆國。在
T2122_.53.0573b19: 扶南南三千餘里南州異物
志同也		廣志曰。流黄香出
T2122_.53.0573b20: 南海邊國
T2122_.53.0573b21: 青木香。廣志曰。青木出交州。徐衷南方記
T2122_.53.0573b22: 曰。青木香出天篤國。不知形状。南州異物
T2122_.53.0573b23: 志曰。青木香出天竺。是草根状如甘草。兪益
T2122_.53.0573b24: 期＊箋曰。衆香共是一木。木節是青木香
T2122_.53.0573b25: 栴檀香。竺法眞。登羅山疏曰。栴檀出外國。元
T2122_.53.0573b26: 嘉末僧成藤。於山見一大樹。圓蔭數畝三丈
T2122_.53.0573b27: 餘圍。辛芳酷烈。其間枯條數尺。援而刃之
T2122_.53.0573b28: 白栴檀也。兪益期＊箋曰。衆香共是一木。木
T2122_.53.0573b29: 根爲栴檀
T2122_.53.0573c01: 甘松香。廣志曰。甘松出涼州。諸山。兜納香。
T2122_.53.0573c02: 魏略曰。出大秦國。兜納。廣志曰。兜納出西
T2122_.53.0573c03: 方
T2122_.53.0573c04: 艾納香。廣志曰。艾納香出漂國。樂府歌曰。
T2122_.53.0573c05: 行胡從何來。列國持何來。氍毹毾&T021738;。五木
T2122_.53.0573c06: 香迷迭。艾納及都梁
T2122_.53.0573c07: 藿香。廣志曰。藿香出自南諸國。呉時外國
T2122_.53.0573c08: 傳曰。都昆在扶南。出藿香。南州異物志。藿香
T2122_.53.0573c09: 出典遜海邊國也。屬扶南。香形如都梁。可
T2122_.53.0573c10: 以著衣服中。兪益期＊箋曰。衆香共是一木。
T2122_.53.0573c11: 木葉爲藿香。楓香。南方記曰。楓香樹子如鴨
T2122_.53.0573c12: 卵。爆乾可燒。魏武令曰。房室不潔聽得燒楓
T2122_.53.0573c13: 曝及蕙草。&MT01733;香。廣志曰。＊&MT01733;香出＊自南
T2122_.53.0573c14: 諸國
T2122_.53.0573c15: 木蜜香。異物志曰。木＊蜜香名曰香樹。生千
T2122_.53.0573c16: 歳根本甚大。先伐僵之四五歳。乃往看。歳
T2122_.53.0573c17: 月久。樹根惡者腐敗。唯中節堅。貞芬香獨在
T2122_.53.0573c18: 耳。廣志曰。木＊蜜出交州及西方。本草經曰。
T2122_.53.0573c19: 木香一名蜜香。味辛而温
T2122_.53.0573c20: 𥞩香。南方草物状曰。𥞩香莖生烏滸。都梁
T2122_.53.0573c21: 香。廣志曰。都梁出淮南
T2122_.53.0573c22: 沈香。異苑曰。沙門支法在存廣州。有八尺
T2122_.53.0573c23: 毾&T021739;。又有沈香八尺版床。太元中王漢爲州
T2122_.53.0573c24: 大兒。劭求二物不得。乃殺而藉焉。南州異物
T2122_.53.0573c25: 志曰。木香出日南。欲取當先斫壞樹。著地積
T2122_.53.0573c26: 久。外白朽爛。其心中堅者置水則沈香。
T2122_.53.0573c27: 其次在心白之間。不甚堅精。置之水中不
T2122_.53.0573c28: 沈不浮。與水平者。名曰＊&MT01733;香。其最小麁白
T2122_.53.0573c29: 者。名曰槧香。顧微廣州記曰。新興縣悉是
T2122_.53.0574a01: 沈香。如同心草。土人斫之經年肉爛盡。心
T2122_.53.0574a02: 則爲沈香。颼益期＊箋曰。衆香共是一木。木
T2122_.53.0574a03: 心爲沈香
T2122_.53.0574a04: 甲香。廣志曰。甲香出南方。范曄和香方曰。
T2122_.53.0574a05: 甲煎＊&MT01733;香是也
T2122_.53.0574a06: 迷迭香魏略曰。大秦出迷迭。廣志曰。迷跌
T2122_.53.0574a07: 出西海中
T2122_.53.0574a08: 零陵香。南越志曰。＊零陵香。土人謂爲鷰草
T2122_.53.0574a09: 芸香。大戴禮夏小正月採芸爲廟菜。禮記月
T2122_.53.0574a10: 令曰。仲冬之月芸始生鄭玄曰芸
香草也		説文曰。芸
T2122_.53.0574a11: 草似目蓿。淮南説。芸可以死而復生
T2122_.53.0574a12: 蘭香。周易繋辭曰。同心之言其臭如蘭
T2122_.53.0574a13: 王廣曰
蘭芳也		易通卦驗曰。冬至廣莫風至蘭始生。
T2122_.53.0574a14: 説文曰。蘭香草也。本草經曰。蘭草一名水香。
T2122_.53.0574a15: 久服益氣輕身不老。槐香出蒙楚之間。故稽
T2122_.53.0574a16: 合述槐香賦序
T2122_.53.0574a17: 兜末香。漢武故事曰。西王母當降上燒兜末
T2122_.53.0574a18: 香。兜未香者。兜渠國所獻。如大豆。塗門香
T2122_.53.0574a19: 聞百里。關中嘗大疫。死者相係。燒此香死者
T2122_.53.0574a20: 止
T2122_.53.0574a21: 又生香。眞人關尹傳曰。老子曰。眞人游時
T2122_.53.0574a22: 各各坐蓮華之上。華徑十丈有反生靈香。逆
T2122_.53.0574a23: 風聞三十里
T2122_.53.0574a24: 神香。十洲記曰。天漢三年西國王使獻靈膠
T2122_.53.0574a25: 吉光裘神香。使者曰。起夭殘之死疾。後元
T2122_.53.0574a26: 年長安城内。大病死者日百數。帝試取月氏
T2122_.53.0574a27: 神香燒之於城内。其死未三日皆活。芳氣
T2122_.53.0574a28: 經三日不歇。帝使祕録餘後一旦失之
T2122_.53.0574a29: 驚精香。十＊洲記曰。聚曰洲。在西海中。上多
T2122_.53.0574b01: 眞仙靈館。宮第北門有大樹與。楓木相似而
T2122_.53.0574b02: 芳香。聞數百里。名爲反魂樹扣樹能有聲如
T2122_.53.0574b03: 牛吼。聞者駭振伐。其根心於玉釜中煮取
T2122_.53.0574b04: 汁。更微煎令可丸。名曰驚精香。或名震靈。又
T2122_.53.0574b05: 名反生香。或名人鳥精。或名却死香。香聞數
T2122_.53.0574b06: 百里。死屍在地聞氣乃活
T2122_.53.0574b07: 唄讃篇第三十四此有四部
T2122_.53.0574b08:   述意部　引證部　讃歎部　音樂部
T2122_.53.0574b09: 述意部第一
T2122_.53.0574b10: 夫褒述之志寄在詠歌之文。詠歌之文依乎
T2122_.53.0574b11: 聲響。故詠歌巧則褒述之志申。聲響妙則
T2122_.53.0574b12: 詠歌之文暢。言詞待聲相資之理也。尋西
T2122_.53.0574b13: 方之有唄。猶東國之有讃。讃者。從文以結
T2122_.53.0574b14: 音。唄者短偈以流頌。比其事義。名異實同。
T2122_.53.0574b15: 是故經言。以微妙音聲歌讃於佛徳斯之謂
T2122_.53.0574b16: 也。昔釋尊入定。琴歌震於石室。提婆颺唄。
T2122_.53.0574b17: 清響激於淨居。覺世至音。固無得而稱矣。至
T2122_.53.0574b18: 于末代。修習極有明驗。是以陳思精想。感
T2122_.53.0574b19: 魚山之梵唱。帛橋誓願。通大士之妙音。藥
T2122_.53.0574b20: 練勤行。受法韻於幽祇。文宣勵誠。發夢響於
T2122_.53.0574b21: 齋室。並能寫氣天宮。摹聲淨刹。抑揚＊詞契。
T2122_.53.0574b22: 吐納節文。斯亦神應之顯徴。學者之明範
T2122_.53.0574b23: 也。原夫經音爲懿妙出自然。製用可修而研
T2122_.53.0574b24: 響非習。蓋所以炳發道聲移易俗聽。當使清
T2122_.53.0574b25: 而不弱。雄而不猛。流而不越。凝而不滯。趣發
T2122_.53.0574b26: 祇鷲之風。韻結霄漢之氣。遠聽則汪洋以峻
T2122_.53.0574b27: 雅。近屬則從容以和肅。此其大致也。經稱
T2122_.53.0574b28: 深遠雷音。其在茲乎。若夫稱講聯齋衆集。永
T2122_.53.0574b29: 久夜緩晩遲香銷燭揜。睡蓋覆其六情。懶
T2122_.53.0574c01: 結纒其四體。於是擇妙響以昇座。選勝聲以
T2122_.53.0574c02: 啓軸。宮商唄發動玉振金。反折四飛哀悦七
T2122_.53.0574c03: 衆。同迦陵之聲。等神鸞之響。能使寐魂更開
T2122_.53.0574c04: 惰情還肅。滿堂驚耳列席歡心。當爾之時。
T2122_.53.0574c05: 乃知經聲之爲貴矣
T2122_.53.0574c06: 引證部第二
T2122_.53.0574c07: 如長阿含經云。其有音聲五種清淨。乃名梵
T2122_.53.0574c08: 聲。何等爲五。一者其音正直。二者其音和
T2122_.53.0574c09: 雅。三者其音清徹。四者其音深滿。五者周
T2122_.53.0574c10: 遍遠聞。具此五者乃名梵音
T2122_.53.0574c11: 又梵摩喩經云。如來説法聲有八種。一最好
T2122_.53.0574c12: 聲。二易了聲。三柔軟聲。四和調聲五尊＊慧
T2122_.53.0574c13: 聲。六不誤聲。七深妙聲。八不女聲。言不漏
T2122_.53.0574c14: 闕。無得其短者
T2122_.53.0574c15: 又十誦律云。爲諸天聞唄心喜故開唄聲也
T2122_.53.0574c16: 又毘尼母經云。佛告諸比丘。聽汝等唄。唄者
T2122_.53.0574c17: 言説之辭。雖聽言説未知説何等法。佛言。從
T2122_.53.0574c18: 修多羅乃至優婆提舍。隨意所説十二部經。
T2122_.53.0574c19: 復有疑心。若欲次第説文。衆大文多。恐生疲
T2122_.53.0574c20: 厭。若略纂集好辭。直示現義。不知如何。以
T2122_.53.0574c21: 是因縁。具白世尊。佛即聽。諸比丘引經中要
T2122_.53.0574c22: 言妙辭。直顯其義
T2122_.53.0574c23: 爾時有一比丘。去佛不遠。立高聲作歌音誦
T2122_.53.0574c24: 經。佛聞不聽用此音誦經。有五過患。同外道
T2122_.53.0574c25: 歌音説法。一不名自持。二不稱聽衆。三諸天
T2122_.53.0574c26: 不悦。四語不正難解。五語不巧故義亦難解。
T2122_.53.0574c27: 是名五種過患
T2122_.53.0574c28: 又賢愚經云。昔佛在世時。波斯匿王與兵衆
T2122_.53.0574c29: 至祇洹邊過。聞一比丘唄聲雅好。軍衆立聽
T2122_.53.0575a01: 無有厭足。象馬竪耳住不肯行。王與軍衆即
T2122_.53.0575a02: 入寺看。見唄比丘。形貌矬短醜陋極盛。王
T2122_.53.0575a03: 不忍看。王即問佛。今此比丘宿作何業得斯
T2122_.53.0575a04: 果報。佛告王曰。乃往過去有佛出世。號曰迦
T2122_.53.0575a05: 葉。入涅槃後。機里毘王收取舍利。欲用起
T2122_.53.0575a06: 塔。有四龍王化作人形。來到王所。問起塔
T2122_.53.0575a07: 事。爲用寶作爲用土耶。王即答言。欲令塔大
T2122_.53.0575a08: 無多寶物。今欲土作。令方五里高二十五里。
T2122_.53.0575a09: 龍白王言。我是龍王故來相問。若用寶作我
T2122_.53.0575a10: 當佐助。王聞歡喜。龍復語王。四城門外有四
T2122_.53.0575a11: 泉水。東門泉水取用作墼。變成瑠璃。南門
T2122_.53.0575a12: 泉水取用作＊墼。變成黄金。西門泉水取用作
T2122_.53.0575a13: ＊墼。變成白銀。北門泉水取用作＊墼。變成白
T2122_.53.0575a14: 玉。王聞是語。倍増歡喜。即立四監各典一
T2122_.53.0575a15: 廂。其三監者作工欲成。一監懈怠工獨不
T2122_.53.0575a16: 就。王行看見以理訶責。其人懷怨而白王言。
T2122_.53.0575a17: 此塔太大。當何時成。王勅作人晝夜勤作。一
T2122_.53.0575a18: 時都訖。塔極高峻衆寶莊嚴。極有異觀。其監
T2122_.53.0575a19: 見已。歡喜踊躍。懺悔前過。持一金鈴著塔
T2122_.53.0575a20: &MT05155;頭。發其願言。令我所生音聲極好。一切
T2122_.53.0575a21: 衆生莫不樂聞。將來有佛號釋迦牟尼。使我
T2122_.53.0575a22: 得見度脱生死。縁於往昔嫌塔大故。生常醜
T2122_.53.0575a23: 陋。由持鈴懸塔＊&MT05155;頭。及願見佛。從是以來
T2122_.53.0575a24: 五百世中。極好音聲。今復値佛出家修道得
T2122_.53.0575a25: 阿羅漢果。以是因縁。一切衆生見他作福。不
T2122_.53.0575a26: 應毀呰。後得惡報。悔無所及也
T2122_.53.0575a27: 讃歎部第三
T2122_.53.0575a28: 如菩薩本行經云。佛告阿難。我念往昔。有一
T2122_.53.0575a29: 如來出現於世。號曰弗沙多陀阿伽度阿羅
T2122_.53.0575b01: 訶三藐三佛陀。時彼佛在雜寶窟内。我見
T2122_.53.0575b02: 彼佛心生歡喜。合十指掌。翹於一脚。七日七
T2122_.53.0575b03: 夜而將此偈。讃歡彼佛。而説偈言
T2122_.53.0575b04:     天上天下無如佛 十方世界亦無比
T2122_.53.0575b05:     世界所有我盡見 一切無有如佛者
T2122_.53.0575b06: 阿難。我以此偈歎彼佛已。發如是願。乃至
T2122_.53.0575b07: 彼佛語侍者言。是人過於九十四劫。當得作
T2122_.53.0575b08: 佛。號釋迦牟尼。我於彼時。得受記已。不捨
T2122_.53.0575b09: 精進増長功徳。無量世中作梵釋天轉輪聖
T2122_.53.0575b10: 王。以是善業因縁力故。我得四種辯才具足。
T2122_.53.0575b11: 無有一人能與我論降伏我者。我得成阿耨
T2122_.53.0575b12: 菩提。乃至轉於無上法輪
T2122_.53.0575b13: 又涅槃經云。時迦葉菩薩。即於佛前以偈讃
T2122_.53.0575b14: 佛
T2122_.53.0575b15:     憐愍世間大醫王 身及智慧倶寂靜
T2122_.53.0575b16:     無我法中有眞我 是故敬禮無上尊
T2122_.53.0575b17:     發心畢竟二不別 如是二心先心難
T2122_.53.0575b18:     自未得度先度他 是故我禮初發心
T2122_.53.0575b19: 又寶性論偈云
T2122_.53.0575b20:     我今悉歸命 一切無上尊
T2122_.53.0575b21:     爲開法王藏 廣利諸群生
T2122_.53.0575b22:     佛體無前際 及無中間際
T2122_.53.0575b23:     亦復無後際 寂靜自覺知
T2122_.53.0575b24:     既自覺知已 覺他令他覺
T2122_.53.0575b25:     是故爲彼説 無畏常行道
T2122_.53.0575b26:     佛智慈悲力 能執金剛杵
T2122_.53.0575b27:     摧破諸見山 故我今敬禮
T2122_.53.0575b28:     不可思議法 非聞慧境界
T2122_.53.0575b29:     出離言語道 内心智清涼
T2122_.53.0575c01:     彼眞妙法日 清淨無塵垢
T2122_.53.0575c02:     大智慧光明 普照諸世間
T2122_.53.0575c03:     能破諸曀障 覺觀貪瞋癡
T2122_.53.0575c04:     一切煩惱等 故我今敬禮
T2122_.53.0575c05:     以能知於彼 自性清淨心
T2122_.53.0575c06:     見煩惱無實 故離諸煩惱
T2122_.53.0575c07:     無障淨智慧 如實見衆生
T2122_.53.0575c08:     自性清淨心 佛法身境界
T2122_.53.0575c09:     無礙淨智眼 見諸衆生性
T2122_.53.0575c10:     遍無量境界 故我今敬禮
T2122_.53.0575c11: 又發菩提心論。論主讃佛偈云
T2122_.53.0575c12:     敬禮無邊際 去來現在佛
T2122_.53.0575c13:     等空不動智 救世大悲尊
T2122_.53.0575c14: 吾師天中天兩行偈出普
曜經		云何得長壽兩行偈
T2122_.53.0575c15: 出涅
槃經		如來妙色身兩行偈出勝
鬘經		處世界如虚空
T2122_.53.0575c16: 兩行偈出超日
明經云
T2122_.53.0575c17:     大慈哀愍群生 爲癊蓋盲冥者
T2122_.53.0575c18:     開無目使視睇 化未聞以道明
T2122_.53.0575c19:     處世界如虚空 猶蓮華不著水
T2122_.53.0575c20:     心清淨超於彼 稽首禮無上尊
T2122_.53.0575c21: 述曰。漢地流行好爲刪略。所以處衆作唄多
T2122_.53.0575c22: 爲半偈。故毘尼母論云。不得作半唄。得突
T2122_.53.0575c23: 吉羅罪。然此梵唄文詞未審。依如西方出何
T2122_.53.0575c24: 典誥。答但聖開作唄。依經讃偈。取用無妨。然
T2122_.53.0575c25: 關内關外呉蜀唄＊詞。各隨所好唄讃多種。但
T2122_.53.0575c26: 漢梵既殊音韻不可互用。至於宋朝。有康僧
T2122_.53.0575c27: 會法師。本康居國人。博學辯才。譯出經典。又
T2122_.53.0575c28: 善梵音。傳泥洹唄聲製哀雅。擅美於世。音聲
T2122_.53.0575c29: 之學咸取則焉。又昔晋時有道安法師。集製
T2122_.53.0576a01: 三科。上經上講布薩等。先賢立制不墜於地。
T2122_.53.0576a02: 天下法則人皆習行。又至魏時
T2122_.53.0576a03: 陳思王曹植字子建。魏武帝第四子也。幼含
T2122_.53.0576a04: 珪璋十歳屬文。下筆便成。初不改字。世間
T2122_.53.0576a05: 術藝無不畢善。邯鄲淳于見而駭服。稱爲天
T2122_.53.0576a06: 人。植毎讀佛經輒流連嗟翫。以爲至道之宗
T2122_.53.0576a07: 極也。遂製轉讃七聲昇降曲折之響。世人諷
T2122_.53.0576a08: 誦咸憲章焉。嘗遊魚山。忽聞空中梵天之
T2122_.53.0576a09: 響。清雅哀婉其聲動心。獨聽良久而侍御皆
T2122_.53.0576a10: 聞。植深感神理彌寤法應。乃摹其聲節寫爲
T2122_.53.0576a11: 梵唄。＊纂文製音傳爲後式。梵聲顯世始於此
T2122_.53.0576a12: 焉。其所傳唄。凡有六契◎
T2122_.53.0576a13: ◎音樂部第四
T2122_.53.0576a14: 如百縁經云。佛在世時。王舍城中豪富長者。
T2122_.53.0576a15: 各相率合設大節會。作諸伎樂而自娯樂。時
T2122_.53.0576a16: 有舞師夫婦二人。從南方來。將一美女。字
T2122_.53.0576a17: 青蓮華。端正殊妙世所希有。聰明智慧難可
T2122_.53.0576a18: 詶對。婦女所有六十四藝。皆悉備知。善解舞
T2122_.53.0576a19: 法。迴轉俯仰。曲得節解。作是唱言。今此城中
T2122_.53.0576a20: 頗有能舞如我者不。明解經論能問答不。時
T2122_.53.0576a21: 人答曰。有佛世尊在迦蘭陀竹林。善能問答
T2122_.53.0576a22: 使汝無疑。舞女聞已。尋將諸人共相隨逐。且
T2122_.53.0576a23: 歌且舞。到竹林中。見佛世尊。猶故憍慢放
T2122_.53.0576a24: 逸戲笑不敬如來。爾時世尊見其如是。即以
T2122_.53.0576a25: 神力變此舞女。如百年老母髮白面皺。牙齒
T2122_.53.0576a26: 疎缺傴僂而行。行時舞女自觀其身。形
T2122_.53.0576a27: 状極老。而作是言。今此女身。以何因縁。卒有
T2122_.53.0576a28: 如是衰相現耶。今者必是佛之威神使我故
T2122_.53.0576a29: 爾。遂於佛前深心慚愧。唯願世尊當見原
T2122_.53.0576b01: 恕。爾時世尊知此舞女心已調伏。以神通力
T2122_.53.0576b02: 變身如前。大衆見此舞女卒老卒壯無有常
T2122_.53.0576b03: 定。各生厭離解＊寤無常。心開意解。有得四
T2122_.53.0576b04: 沙門果者。有發無上菩提心者。時彼舞女及
T2122_.53.0576b05: 其父母。即於佛前求索出家。佛即告言。善來
T2122_.53.0576b06: 比丘尼。頭髮自落。法服著身。成比丘尼。精勤
T2122_.53.0576b07: 修習得阿羅漢果。諸天世人所見敬仰。時諸
T2122_.53.0576b08: 大衆見是事已。請説因縁。佛告大衆。乃往
T2122_.53.0576b09: 過去無量世時。波羅奈國王有太子。字孫陀
T2122_.53.0576b10: 利。入山學道獲五神通。見緊那羅女。端正殊
T2122_.53.0576b11: 妙状如諸天。作諸姿態且歌且舞。鼓動我
T2122_.53.0576b12: 心。觀使染著。退失仙道。我於彼時。心遂堅
T2122_.53.0576b13: 固無有慾想。語彼女言。一切有爲無有常
T2122_.53.0576b14: 定。我今觀汝形體臭穢充滿其中。薄皮覆上
T2122_.53.0576b15: 不可久保。正爾當有髮白面皺＊傴＊僂而行。
T2122_.53.0576b16: 汝今何爲憍慢放恣乃至如是。向者歌聲。其
T2122_.53.0576b17: 音已變。何故在此作諸姿態。於是緊那羅女。
T2122_.53.0576b18: 聞是語已。尋向仙人懺悔罪咎。因發願言。使
T2122_.53.0576b19: 我來世得斷生死。我於汝邊獲得道果。佛告
T2122_.53.0576b20: 大衆。欲知彼時王子學仙道者。則我身是。彼
T2122_.53.0576b21: 緊那羅女者。今青蓮華比丘尼是。由於彼時
T2122_.53.0576b22: 發願力故。今値我出家得道。比丘聞已。歡喜
T2122_.53.0576b23: 奉行
T2122_.53.0576b24: 又百縁經云。佛在世時。迦毘羅衞城中有一
T2122_.53.0576b25: 長者。財寶無量不可稱計。其婦生男端正殊
T2122_.53.0576b26: 妙世所希有。年漸長大有好音聲。令衆樂聞。
T2122_.53.0576b27: 値佛出家得阿羅漢果。諸比丘等請佛爲説
T2122_.53.0576b28: 得道因縁。佛告比丘。乃往過去九十一劫有
T2122_.53.0576b29: 佛出世號毘婆尸。入涅槃後。有國王名槃頭
T2122_.53.0576c01: 末帝。收取舍利造四寶塔。高一由旬而供養
T2122_.53.0576c02: 之。時有一人。見此塔故心懷歡喜。便作音樂
T2122_.53.0576c03: 以繞供養。發願而去。縁是功徳九十一劫不
T2122_.53.0576c04: 墮三塗。天上人中常好音聲。令衆樂聞。乃至
T2122_.53.0576c05: 今者遭値於我出家得道。比丘聞已。歡喜奉
T2122_.53.0576c06: 行
T2122_.53.0576c07: 又百縁經云。昔佛在世時。舍衞城中有諸人
T2122_.53.0576c08: 民。各自莊嚴作唱伎樂。出城游戲至城門中。
T2122_.53.0576c09: 遇値佛僧入城乞食。諸人見佛歡喜禮拜。即
T2122_.53.0576c10: 作伎樂供養佛僧。發願而去。佛即微笑語阿
T2122_.53.0576c11: 難言。此諸人等由作伎樂供養佛僧。縁此功
T2122_.53.0576c12: 徳。於未來世一百劫中不墮惡道。天上人中
T2122_.53.0576c13: 最受快樂。過百劫後成辟支佛。皆同一號。名
T2122_.53.0576c14: 曰妙聲。以是因縁。若人作樂供養三寶。所得
T2122_.53.0576c15: 功徳無量無邊。不可思議。故法華經偈云
T2122_.53.0576c16:     若使人作樂 撃鼓吹角貝
T2122_.53.0576c17:     簫笛琴箜篌 琵琶鐃銅鈸
T2122_.53.0576c18:     如是衆妙音 盡持以供養
T2122_.53.0576c19:     皆以成佛道
T2122_.53.0576c20: 又菩薩處胎經云。緊那羅住須彌山北。過小
T2122_.53.0576c21: 鐵圍有大黒山。亦在十寶山間。無有佛法日
T2122_.53.0576c22: 月星辰。由昔布施之力。今居七寶宮殿壽命
T2122_.53.0576c23: 甚長。此王本人中有大長者。興造佛塔。此緊
T2122_.53.0576c24: 那羅施一刹柱成辦寺廟。復以淨食施於工
T2122_.53.0576c25: 匠。壽盡作胸臆神。在兩山間。先在人中爲大
T2122_.53.0576c26: 長者。居財無量。有一沙門乞食。婦&T016254;飯施之。
T2122_.53.0576c27: 乃大瞋怒。云何乞人瞻視我婦。當令此人手
T2122_.53.0576c28: 脚斷壞。壽終以後受此醜形。八十四劫常無
T2122_.53.0576c29: 手足。諸天醼會皆悉與乾闥婆分番上下。天
T2122_.53.0577a01: 欲奏樂而其腋下汗流。便自上天。有一緊那
T2122_.53.0577a02: 羅名頭婁磨。琴歌諸法實相以讃世尊。時須
T2122_.53.0577a03: 彌山及諸林樹皆悉震動。迦葉在座不能自
T2122_.53.0577a04: 安。五百仙人心生狂醉失其神足
T2122_.53.0577a05: 又大樹緊那羅王所問經云。爾時大樹緊那
T2122_.53.0577a06: 羅王。以己所撣琉璃之琴。閻浮檀金華葉莊
T2122_.53.0577a07: 嚴。善淨業報之所造作。在如來前善自調琴。
T2122_.53.0577a08: 及餘八萬四千伎樂。是大樹王當＊撣此琴鼓
T2122_.53.0577a09: 衆樂時。其音普皆聞此三千大千世界。是琴
T2122_.53.0577a10: 音聲及妙歌聲。隱蔽欲界諸天音樂。所有諸
T2122_.53.0577a11: 山藥草叢林悉皆遍動。如人極醉前却顛倒。
T2122_.53.0577a12: 須彌駊騀涌沒不定。一切凡聖唯除菩薩
T2122_.53.0577a13: 不退轉者。其餘一切聞是琴聲。及諸樂音。各
T2122_.53.0577a14: 不自安。從坐起舞。一切聲聞放捨威儀誕貌
T2122_.53.0577a15: 逸樂。如小兒舞戲不能自持。爾時天冠菩薩
T2122_.53.0577a16: 語是聲聞大迦葉等。汝諸大徳已離煩惱得
T2122_.53.0577a17: 八解脱。云何今者各捨威儀。如彼小兒擧身
T2122_.53.0577a18: 動舞。於時大徳諸聲聞等答言。善男子。我於
T2122_.53.0577a19: 是中不得自在。如旋嵐大風吹諸樹木。彼無
T2122_.53.0577a20: 有力能自安持。非彼本心之所欲樂。爾時天
T2122_.53.0577a21: 冠菩薩語大迦葉。汝今觀是不退菩薩威徳
T2122_.53.0577a22: 勢力。誰見如是而當不發無上正眞菩提道
T2122_.53.0577a23: 心。琴聲威力皆説法音。八千菩薩得無生忍」
T2122_.53.0577a24: 頌曰
T2122_.53.0577a25:     玄亮吐清氣 神響徹幽聾
T2122_.53.0577a26:     登臺發春詠 高興希遐蹤
T2122_.53.0577a27:     乘虚感靈覺 魚山振思重
T2122_.53.0577a28:     摹寫天歌梵 冀布法音同
T2122_.53.0577a29:     忘高故不下 颻颺數仞中
T2122_.53.0577b01:     比丘歌聲唄 人畜振心忪
T2122_.53.0577b02:     斯由暢玄句 即感雁游空
T2122_.53.0577b03:     神期發筌＊寤 豁爾自靈通
T2122_.53.0577b04: 感應縁略引
六驗
T2122_.53.0577b05:   晋沙門帛法橋晋沙門支曇籥
T2122_.53.0577b06: 齊沙門釋僧辯齊沙門釋曇馮
T2122_.53.0577b07: 齊有仕人姓梁唐刺史任義方
T2122_.53.0577b08: 晋中山有帛法橋。是中山人。少樂轉讀而稍
T2122_.53.0577b09: 乏聲。毎以不暢爲慨。於是絶粒懺悔七日七
T2122_.53.0577b10: 夕。稽首觀音。以祈現報。同學苦諫誓而不改。
T2122_.53.0577b11: 至第七日覺喉内豁然。即索水洗漱云。吾有
T2122_.53.0577b12: 應矣。於是作三契經聲徹三里許。遠近驚嗟
T2122_.53.0577b13: 人畜悉來觀聽。爾後誦經五十萬言。晝夜諷
T2122_.53.0577b14: 詠哀婉通神。至年九十聲猶不變。以晋穆帝
T2122_.53.0577b15: 永和中。卒于河北。即石虎末世也
T2122_.53.0577b16: 晋有支曇籥。本月氏人。寓居建鄴。少出家
T2122_.53.0577b17: 精苦蔬食。憩呉虎丘山。晋孝武初。勅請出都
T2122_.53.0577b18: 止建初寺。孝武從受五戒。敬以師禮。籥特禀
T2122_.53.0577b19: 妙聲善於轉讀。嘗夢天神授其聲法。覺因裁
T2122_.53.0577b20: 製新聲。梵響清美四飛。却轉反折還弄。雖
T2122_.53.0577b21: 復東阿先變康會後造。始終巡還。未有如
T2122_.53.0577b22: 籥之妙。後進傳寫莫匪其法。所製六言梵唄
T2122_.53.0577b23: 傳響于今。後終於所住。年八十一
T2122_.53.0577b24: 齊安樂寺有釋僧辯。姓呉。建康人。出家止安
T2122_.53.0577b25: 樂寺。少好讀經哀婉折衷。獨歩齊初無人加
T2122_.53.0577b26: 之。嘗在新亭劉紹宅齊。辯初夜讀經。始得一
T2122_.53.0577b27: 契。忽有群鶴下集階前。及辯度一卷一時飛
T2122_.53.0577b28: 去。由是聲振天下遠近知名。後來學者莫不
T2122_.53.0577b29: 宗事。永明七年二月十九日。司徒竟陵文宣
T2122_.53.0577c01: 王。夢於佛前詠維摩一契。因聲發而寤。即起
T2122_.53.0577c02: 至佛堂中。還如夢中法。更詠古維摩一契。
T2122_.53.0577c03: 便覺音韻流好有工常曰。明旦即集京師善
T2122_.53.0577c04: 聲沙門僧辯等。次第作聲。辯傳古維摩一契。
T2122_.53.0577c05: 瑞應七言偈一契。最是命家之作。後人時有
T2122_.53.0577c06: 傳者。並訛失大體。辯以齊永明十一年卒
T2122_.53.0577c07: 齊白馬寺有釋曇馮。姓楊揵。爲南安人。少
T2122_.53.0577c08: 游京師。學轉讀止白馬寺。音調甚工而過且
T2122_.53.0577c09: 自任。時人未之推也。於是專精規矩更加研
T2122_.53.0577c10: 尋。晩遂出郡翕然改觀。誦三本起經尤善其
T2122_.53.0577c11: 聲。後還蜀止龍淵寺。巴漢懷音者皆崇其聲
T2122_.53.0577c12: 範。毎梵音一吐輒象馬悲鳴行徒住足。因
T2122_.53.0577c13: 製造銅鍾。於未來常有八音四辯。庸蜀有銅
T2122_.53.0577c14: 鍾始於此也。後終所住。呉景帝世。烏程民
T2122_.53.0577c15: 有得痼病。及差能以嚮言。＊嚮言者於此而
T2122_.53.0577c16: 聞彼。然自所聽之不覺其聲之大也。自遠聽
T2122_.53.0577c17: 之如人對言。不覺聲之自遠來也。聲之所往
T2122_.53.0577c18: 隨其所向。遠者不過十數里右此四驗出
梁高僧傳
T2122_.53.0577c19: 北齊時有仕人姓梁。甚豪富。將死謂其妻子
T2122_.53.0577c20: 曰。吾平生所愛奴馬及皆使用日久稱人意。
T2122_.53.0577c21: 吾死可以爲殉。不然無所乘也。及死家人
T2122_.53.0577c22: 以嚢盛土壓奴殺之。馬猶未殺。奴死四日而
T2122_.53.0577c23: 蘇。説云。當不覺去。忽至官府門。門人因留
T2122_.53.0577c24: 止。在門所經一宿。明旦見其亡主。被鎖兵守
T2122_.53.0577c25: 衞言入官所。見奴謂曰。我謂死人得使奴
T2122_.53.0577c26: 婢。故遣言喚汝。今各自受其苦全不相關。
T2122_.53.0577c27: 今當白官放汝。言畢而入。奴從屏外闚之。見
T2122_.53.0577c28: 官問守衞人曰。昨日壓脂多少乎。對曰。得八
T2122_.53.0577c29: 斗。官曰。更將去壓取一斛六斗。主則被壓牽
T2122_.53.0578a01: 出竟不得言。明旦又來。有善色。謂奴曰。今當
T2122_.53.0578a02: 爲汝白也。又入官問得脂乎。對曰不得。官問
T2122_.53.0578a03: 何以。主司曰。此人死三日。家人爲請僧設會。
T2122_.53.0578a04: 毎聞經唄聲鐵梁輒折。故不得也。官曰。且將
T2122_.53.0578a05: 去。主司白官。請官放奴。即喚放倶出門。主遣
T2122_.53.0578a06: 傳語其妻子曰。頼汝等追福獲免大苦。然猶
T2122_.53.0578a07: 未脱。更能造經像以相救濟。冀因得免。自今
T2122_.53.0578a08: 無設祭既不得食而益吾罪。言畢而別。奴遂
T2122_.53.0578a09: 重生而具言之。家中果以其日設會。於是傾
T2122_.53.0578a10: 家追福合門錬行右一驗出冥
報拾遺記
T2122_.53.0578a11: 唐括州刺史樂安任義方。武徳年中死。經數
T2122_.53.0578a12: 日而蘇。自云。被引見閻羅王。王令人引示地
T2122_.53.0578a13: 獄之處。所説與佛經不殊。又云。地下晝日
T2122_.53.0578a14: 昏暗如霧中行。于時其家以義方心上少有
T2122_.53.0578a15: 熅氣。遂即請僧行道。義方乃於地下聞其讃
T2122_.53.0578a16: 唄之聲。王撿其案謂之吏曰。未合即死。何因
T2122_.53.0578a17: 錯追。遂放令歸。義方出度三關。關吏皆睡。送
T2122_.53.0578a18: 人云。但尋唄聲當即到舍。見一大坑當道。意
T2122_.53.0578a19: 欲跳過。遂落坑中。應時即起。論説地獄畫地
T2122_.53.0578a20: 成圖。其所得俸祿皆造經像。曾寫金剛般若
T2122_.53.0578a21: 千餘部。義方自説右一驗出
冥報拾遺		◎
T2122_.53.0578a22: 法苑珠林卷第三十六
T2122_.53.0578a23:
T2122_.53.0578a24:
T2122_.53.0578a25:
T2122_.53.0578a26:
T2122_.53.0578a27:
T2122_.53.0578a28:
T2122_.53.0578a29:
T2122_.53.0578b01:
T2122_.53.0578b02:
T2122_.53.0578b03: 法苑珠林卷第三十七
T2122_.53.0578b04: 　＊西明寺沙門釋道世撰　
T2122_.53.0578b05: ◎敬塔篇第三十五此有
六部
T2122_.53.0578b06:   述意部　引證部　興造部　感福部　旋
T2122_.53.0578b07: 繞部　修故部
T2122_.53.0578b08: 述意部第一
T2122_.53.0578b09: 敬惟。如來應現。妙色顯於三千。正覺韜光。遺
T2122_.53.0578b10: 形傳於八萬。是以塔踊靈山影留石窟。刻檀
T2122_.53.0578b11: 畫&T073554;之儀。鑄金鏤玉之状。全身碎身之迹。
T2122_.53.0578b12: 聚塔散塔之奇。而光曜重昏福資含識。致使
T2122_.53.0578b13: 英聲遐美邪徒結信。肇啓育王之始。終傳
T2122_.53.0578b14: 大唐之初。自歴代繁興神化非一。故經曰。
T2122_.53.0578b15: 正法住正法滅。意存茲乎
T2122_.53.0578b16: 引證部第二
T2122_.53.0578b17: 如觀佛三昧經云。佛留影石室。在那乾呵羅
T2122_.53.0578b18: 國毒龍池側。佛坐龍石室窟中。爲龍作十八
T2122_.53.0578b19: 變。踊身入石。猶如明鏡。在於石内映現於外。
T2122_.53.0578b20: 遠望則見近望不現。諸天百千。供養佛影亦
T2122_.53.0578b21: 説法迄今不滅
待至彌勒
T2122_.53.0578b22: 又大集經云。忉利天城東照明園中有佛髮
T2122_.53.0578b23: 塔。城南麁澁園中有佛衣塔。城西歡喜園中
T2122_.53.0578b24: 有佛鉢塔。城北駕御園中有佛牙塔
T2122_.53.0578b25: 又智度論云。天帝釋取菩薩髮及衣。於天上
T2122_.53.0578b26: 城東門外立佛髮塔衣塔
T2122_.53.0578b27: 又育王傳云。王得信心問道人曰。我從來殺
T2122_.53.0578b28: 害不必以理。今修何善得免斯殃。答曰。唯有
T2122_.53.0578b29: 起塔供養衆僧。救諸囚徒賑濟貧乏故譬喩經
云。王宮
T2122_.53.0578c01: 内常以四事供養二萬沙門。
盡心備禮。不可具述		王曰。何處可起塔。
T2122_.53.0578c02: 道人即以神力左手揜日光。作八萬四千道。
T2122_.53.0578c03: 散照閻浮提。所照之處皆可起塔。今諸塔處
T2122_.53.0578c04: 是也。時王欲建舍利塔將四部兵衆至王舍
T2122_.53.0578c05: 城。取阿闍世王佛塔中舍利。還復修治此塔
T2122_.53.0578c06: 與先無異。如是更取七佛塔中舍利。至衆摩
T2122_.53.0578c07: 村中。時諸龍王將王入龍宮中。王從龍索舍
T2122_.53.0578c08: 利供養。龍即分與之。時王作八萬四千金銀
T2122_.53.0578c09: 琉璃頗梨篋盛佛舍利。又作八萬四千寶瓶
T2122_.53.0578c10: 以盛此篋。又作無量百千幢幡繖蓋。使諸鬼
T2122_.53.0578c11: 神各持舍利供養之具。勅諸鬼神言。於閻浮
T2122_.53.0578c12: 提至於海際。城邑聚落滿一億家者。爲世尊
T2122_.53.0578c13: 立塔。時有國名徳叉尸羅。有三十六億家。
T2122_.53.0578c14: 彼國人語鬼神言。可三十六篋舍利與我等
T2122_.53.0578c15: 起立佛塔。王作方便國中人少者令分與彼。
T2122_.53.0578c16: 令滿家數而立爲塔。時巴連弗邑有上座。名
T2122_.53.0578c17: 曰耶舍。王詣彼所白上座曰 我欲一日之中
T2122_.53.0578c18: 立八萬四千佛塔遍此閻浮提。意願如是。時
T2122_.53.0578c19: 彼上座白言。善哉大王。剋後十五日日正食
T2122_.53.0578c20: 時。令此閻浮提一時起諸佛塔。如是依數。乃
T2122_.53.0578c21: 至一日之中立八萬四千塔。世間人民興慶
T2122_.53.0578c22: 無量。共號曰阿育王塔
T2122_.53.0578c23: 又大阿育王經云。八國共分舍利。阿闍世王
T2122_.53.0578c24: 分數得八萬四千。又別得佛口髭。還國道中
T2122_.53.0578c25: 逢難。頭禾龍王從其求舍利分。阿闍世王不
T2122_.53.0578c26: 與。便語言。我是龍王力能壞汝國土。阿闍世
T2122_.53.0578c27: 王悑畏。即以佛髭與之。龍還於須彌山下高
T2122_.53.0578c28: 八萬四千里。於下起水精塔。阿闍世王得還
T2122_.53.0578c29: 國。以紫金函盛舍利。作千歳燈火於五殑伽
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev+100] [Prev] 571 572 573 574 575 576 577 578 579 580 581 582 583 584 585 586 [Next] [Next+100] [Last] [行番号:有/無]   [返り点:無/有] [CITE]