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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 00

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T2122_.53.0293a01:
T2122_.53.0293a02:
T2122_.53.0293a03: 法苑珠林卷第四
T2122_.53.0293a04: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0293a05: ◎日月篇第三　此有一
十三部
T2122_.53.0293a06:   述意部　星宿部　日宮部　月宮部　寒
T2122_.53.0293a07: 暑部　照用部　虧盈部　昇雲部　震雷
T2122_.53.0293a08: 部　撃電部　降雨部　失候部　地動部
T2122_.53.0293a09: 述意部第一
T2122_.53.0293a10: 若夫世界未成之前。二儀尚昧。衆生貯糧之
T2122_.53.0293a11: 後。三光乃昭。動寶意之深慈。啓吉祥之幽
T2122_.53.0293a12: 思。御陽精而流曜。澄陰魄而騰暉。馳風驛
T2122_.53.0293a13: 而運行。應旋璣而合度。紀寒暑於三際。繋朝
T2122_.53.0293a14: 夕於四洲。雖歴象於上天。亦表徴於下土。至
T2122_.53.0293a15: 若徳契元良驅輪黄道。義乖魚水轉鏡玄途。
T2122_.53.0293a16: 三舍可迴。奬善言而効祉。五重時現。示惡
T2122_.53.0293a17: 兆而肅姧。仰鑒玄文。俯躬懲勸。日月之用。其
T2122_.53.0293a18: 大矣哉
T2122_.53.0293a19: 星宿部第二
T2122_.53.0293a20: 如大集經云。爾時娑伽羅龍王。白殊致羅婆
T2122_.53.0293a21: 菩薩言。大士。是星宿者本誰所説。誰作大
T2122_.53.0293a22: 星小星。誰作日月。何日之中何星在先於虚
T2122_.53.0293a23: 空中復誰安置。三十日十二月年云何爲時。
T2122_.53.0293a24: 繋屬何處。姓何字誰。何善何惡何食施。若爲
T2122_.53.0293a25: 是晝是夜。日月星宿復若爲行等。汝於諸聖
T2122_.53.0293a26: 中第一最尊。願愍我龍具足解説。我等聞已
T2122_.53.0293a27: 脱苦奉行。爾時殊致羅婆菩薩告諸龍言。過
T2122_.53.0293a28: 去世時此賢劫初有一天子。名曰大三摩多。
T2122_.53.0293a29: 端正少雙才智聰明。以正行化常樂寂靜。不
T2122_.53.0293b01: 樂愛染常樂潔身。王有夫人多貪色慾。王既
T2122_.53.0293b02: 不幸無處遂心。曾於一時見驢群命根相出
T2122_.53.0293b03: 現。慾心發動脱衣就之。驢見即交。遂成胎
T2122_.53.0293b04: 藏。月滿生子。頭耳口眼悉皆似驢。唯身類人。
T2122_.53.0293b05: 而復麁澁駮毛被體。與畜無殊。夫人見之心
T2122_.53.0293b06: 驚怖畏。即便委棄投於厠中。以福力故處空
T2122_.53.0293b07: 不墜。時有羅刹婦。名曰驢神。見兒不汚念言
T2122_.53.0293b08: 福子。遂於空中接取洗持。將往雪山乳哺畜
T2122_.53.0293b09: 養。猶如己子等無有異。及至長成教服仙藥。
T2122_.53.0293b10: 與天童子日夜共游。復有大天亦來愛護。此
T2122_.53.0293b11: 兒飯食甘菓藥草。身體轉異。福徳莊嚴大
T2122_.53.0293b12: 光照曜。如是天衆同共稱美。號爲佉盧虱吒
T2122_.53.0293b13: 漢
言		臚脣大仙聖人以是因縁。彼雪山中并及
T2122_.53.0293b14: 餘處悉皆化生種種好華好菓好藥好香種種
T2122_.53.0293b15: 清流種種好鳥。在所行住普皆豐盈。以此藥
T2122_.53.0293b16: 菓滋益因縁。其餘形容麁相悉轉。身體端
T2122_.53.0293b17: 正。唯脣似驢。是故名爲驢脣。仙人。是驢脣仙
T2122_.53.0293b18: 人學於聖法。經六＊萬年翹於一脚。日夜不
T2122_.53.0293b19: 下無有倦心。天見大仙如是苦。時諸梵衆
T2122_.53.0293b20: 及帝釋天。并餘上方欲色界等。和合悉來禮
T2122_.53.0293b21: 拜供養。乃至龍衆脩羅夜叉一切雲集。所有
T2122_.53.0293b22: 仙聖修梵行人。皆來到此驢聖人邊。都設
T2122_.53.0293b23: 供養已合掌問言。大仙聖人欲求何等。唯願
T2122_.53.0293b24: 爲我諸天説之。若我能即當相與。終不悋惜。
T2122_.53.0293b25: 爾時驢脣聞是語已。内心慶幸。答諸天言。必
T2122_.53.0293b26: 能稱我情所求者。今當略説。我念宿命過去
T2122_.53.0293b27: 劫時。見虚空中有諸列宿日月五星。晝夜運
T2122_.53.0293b28: 行守常度。爲於天下而作照明。我欲了知分
T2122_.53.0293b29: 別。識解暗瞑故不憚劬勞。此賢劫初無如是
T2122_.53.0293c01: 事。汝等一切諸天龍神。憐我故來。願説星辰
T2122_.53.0293c02: 日月法用。猶如過去置立安施造作便宜善
T2122_.53.0293c03: 惡好醜。如我所願具足説之。一切天言。大徳
T2122_.53.0293c04: 仙人。此事甚深非我境界。若爲憐愍一切衆
T2122_.53.0293c05: 生。如過去時願速自説。爾時佉盧瑟吒仙
T2122_.53.0293c06: 告一切天言。初置星宿昴爲先首。衆星輪轉
T2122_.53.0293c07: 運行虚空。告諸天衆説昴爲先首。其事是不。
T2122_.53.0293c08: 爾時日天而作是言此昴宿者。常行虚空。歴
T2122_.53.0293c09: 四天下恒作善事饒益我等。知彼宿屬於火
T2122_.53.0293c10: 天。是時衆中有一聖人名大威徳。復作是言。
T2122_.53.0293c11: 彼昴宿者我妹之子。其星有六形如似剃刀。
T2122_.53.0293c12: 一日一夜歴四天下。行三十時。屬於火天。姓
T2122_.53.0293c13: 鞞耶尼。屬彼宿者祭之用酪
T2122_.53.0293c14: 復次置畢爲第二宿。屬於水天。姓頗羅墮。畢
T2122_.53.0293c15: 有五星形如立叉。一日一夜行三十五時。屬
T2122_.53.0293c16: 畢宿者祭用鹿肉
T2122_.53.0293c17: 復次置觜爲第三宿屬於月天。即是月子。姓
T2122_.53.0293c18: 毘梨伽耶尼。星數有三形如鹿頭。一日一夜
T2122_.53.0293c19: 行十五時。屬觜宿者祭根及菓
T2122_.53.0293c20: 復次置參爲第四宿。屬於日天。姓婆私失
T2122_.53.0293c21: 絺。其性大惡多於瞋忿。止有一星如婦人
T2122_.53.0293c22: 黶。一日一夜。行三十五時屬參宿。者祭用醍
T2122_.53.0293c23: 醐
T2122_.53.0293c24: 復次置井爲第五宿。屬於日天。姓婆私失絺。
T2122_.53.0293c25: 共有兩星形如脚跡。一日一夜行十五時。
T2122_.53.0293c26: 屬井宿者。以糠米華和蜜祭之
T2122_.53.0293c27: 復次置鬼爲第六宿。屬歳星天。歳星之子。姓
T2122_.53.0293c28: 炮波那毘。其性温和樂修善法。其有三星猶
T2122_.53.0293c29: 如諸佛胸滿相。一日一夜行三十時。屬鬼宿
T2122_.53.0294a01: 者。亦以糠米華和蜜祭之
T2122_.53.0294a02: 復次置柳爲第七宿。屬於蛇天。即姓蛇氏。止
T2122_.53.0294a03: 有一星如婦人黶。一日一夜行十五時。屬柳
T2122_.53.0294a04: 星者祭用乳糜
T2122_.53.0294a05: 右此七宿儅於東門
T2122_.53.0294a06: 復次置南方第一之宿。名曰七星。屬於火天。
T2122_.53.0294a07: 姓賓伽耶尼。其有五星形如河岸。一日一夜
T2122_.53.0294a08: 行三十時。屬七星者。宜用糠米烏麻作粥祭
T2122_.53.0294a09: 之
T2122_.53.0294a10: 復次置張爲第二宿。屬福徳天。姓瞿曇彌。其
T2122_.53.0294a11: 星有二形如脚跡。一日一夜行三十時。屬張
T2122_.53.0294a12: 宿者。將毘羅婆菓以用祭之
T2122_.53.0294a13: 復次置翼爲第三宿。屬於林天。姓憍陳如。其
T2122_.53.0294a14: 有二星形如脚跡。一日一夜行十五時。屬翼
T2122_.53.0294a15: 星者。用青黒豆煮熟祭之
T2122_.53.0294a16: 復次置軫爲第四宿。屬沙毘＊梨帝天。姓迦遮
T2122_.53.0294a17: 延。蠍仙人子。其星有五形如人手。一日一
T2122_.53.0294a18: 夜行三十時。屬軫星者。作莠稗飯而以祭之」
T2122_.53.0294a19: 復次置角爲第五宿。屬喜樂天。姓質多羅延
T2122_.53.0294a20: 尼。乾闥婆子。止有一星如婦人黶。一日一夜
T2122_.53.0294a21: 行十五時。屬於角者。以諸華飯而用祭之」
T2122_.53.0294a22: 復次置亢爲第六宿。屬摩妬羅天。姓迦旃延
T2122_.53.0294a23: 尼。其有一星如婦人黶。一日一夜行十五時。
T2122_.53.0294a24: 屬亢星者。當取菉豆和蘇蜜煮以用祭之」
T2122_.53.0294a25: 復次置氏爲第七宿。屬於火天。姓些吉利多
T2122_.53.0294a26: 耶尼。一日一夜行三十五時。屬氏宿者。取種
T2122_.53.0294a27: 種華。作食祭之
T2122_.53.0294a28: 右此七宿＊儅於南門
T2122_.53.0294a29: 次復置西方第一之宿。其名曰房。屬於慈
T2122_.53.0294b01: 天。姓阿藍婆耶尼。房有四星形如瓔珞。一日
T2122_.53.0294b02: 一夜行三十時。屬房宿者。以酒肉祭之
T2122_.53.0294b03: 次復置心爲第二宿。屬帝釋天。姓羅延那。心
T2122_.53.0294b04: 有三星形如大麥。一日一夜行十五時。屬心
T2122_.53.0294b05: 星者。以糠米粥而用祭之
T2122_.53.0294b06: 次復置尾爲第三宿。屬獵師天。姓迦遮耶尼。
T2122_.53.0294b07: 尾有七星形如＊蠍尾。一日一夜行三十時。屬
T2122_.53.0294b08: 尾星者。以諸菓根作食祭之。次復置箕爲第
T2122_.53.0294b09: 四宿。屬於水天。姓模叉迦栴延尼。箕有四
T2122_.53.0294b10: 星形如牛角。一日一夜行三十時。屬箕宿者。
T2122_.53.0294b11: 取尼拘陀皮汁祭之
T2122_.53.0294b12: 次復置斗爲第五宿。屬於火天姓模伽邏尼。
T2122_.53.0294b13: 斗有四星如人拓地。一日一夜行四十五時。
T2122_.53.0294b14: 屬斗宿者。以糠米華和蜜祭之
T2122_.53.0294b15: 次復置牛爲第六宿。屬於梵天。姓梵嵐摩。牛
T2122_.53.0294b16: 有三星形如牛頭。一日一夜行於六時。屬牛
T2122_.53.0294b17: 宿者。以醍醐飯而用祭之。次復置女爲第七
T2122_.53.0294b18: 宿屬毘紐天。姓帝利迦遮耶尼。女有四星如
T2122_.53.0294b19: 大麥粒。一日一夜行三十時。屬女宿者。以鳥
T2122_.53.0294b20: 肉祭之
T2122_.53.0294b21: 右此七宿＊儅於西門
T2122_.53.0294b22: 次復置北方第一之宿。名爲虚星。屬帝釋天。
T2122_.53.0294b23: 娑婆天子。姓憍陳如。虚有四星其形如鳥。一
T2122_.53.0294b24: 日一夜行三十時。屬虚星者煮烏豆汁而用
T2122_.53.0294b25: 祭之
T2122_.53.0294b26: 次復置危爲第二宿。屬多羅拏天。姓單那尼。
T2122_.53.0294b27: 一日一夜行十五時。屬此危宿者。以糠米粥
T2122_.53.0294b28: 而用祭之
T2122_.53.0294b29: 次復置室爲第三宿。屬蛇頭天。＊蠍天之子。姓
T2122_.53.0294c01: 闍都迦尼拘。室有二星形如脚跡。一日一夜
T2122_.53.0294c02: 行三十時。屬室宿者。以肉血祭之。次復置
T2122_.53.0294c03: 壁爲第四宿屬林天。婆婁那子。姓陀難闍。壁
T2122_.53.0294c04: 有二星形如脚跡。一日一夜行四十五時。屬
T2122_.53.0294c05: 壁星者。以肉祭之
T2122_.53.0294c06: 次復置奎爲第五宿。屬富沙天。姓阿＊瑟吒排
T2122_.53.0294c07: 尼。奎有一星如婦人黶。一日一夜行三十時。
T2122_.53.0294c08: 屬奎宿者。以酪祭之。次復置婁爲第六宿。屬
T2122_.53.0294c09: 乾闥婆天姓阿含婆。婁有三星形如馬頭。一
T2122_.53.0294c10: 日一夜行三十時。屬婁星者。以大麥飯并肉
T2122_.53.0294c11: 祭之
T2122_.53.0294c12: 次復置胃爲第七宿。屬閻摩羅天。姓跋伽毘。
T2122_.53.0294c13: 胃有三星形如鼎足。一日一夜行四十時。屬
T2122_.53.0294c14: 胃宿者。以糠米烏麻及以野棗而用祭之
T2122_.53.0294c15: 右此七宿＊儅於北門
T2122_.53.0294c16: 此二十八宿有五宿。行四十五時。所謂畢參
T2122_.53.0294c17: 氐斗壁等。二十八宿。言義廣多難得深趣。
T2122_.53.0294c18: 不具宣。我今略説是宿時。同聞諸天皆悉歡
T2122_.53.0294c19: 喜。爾時佉盧＊瑟吒仙人。於大衆前合掌説
T2122_.53.0294c20: 言。如是安置日月＊年時此置日月＊年時經向一
卷。以文多故不録之
T2122_.53.0294c21: 大小星宿。何者名爲有六時耶。答曰。正月
T2122_.53.0294c22: 二月名暄暖時。三月四月名種作時。五月
T2122_.53.0294c23: 六月名求降雨時。七月八月名物欲熟時。九
T2122_.53.0294c24: 月十月名寒凍之時。十一月十二月合此。十
T2122_.53.0294c25: 二月大雪之時。是十月分爲六時。又大星宿
T2122_.53.0294c26: 其數有八。所謂歳星熒惑星鎭星太白星辰
T2122_.53.0294c27: 星日星月星荷邏候星。又小星宿有二十八。
T2122_.53.0294c28: 所謂從前昴至胃諸星是也。我作如是次第
T2122_.53.0294c29: 安置。汝等皆得見聞於意云何。爾時一切天
T2122_.53.0295a01: 人仙人阿脩羅龍及那羅等。皆悉合掌咸作
T2122_.53.0295a02: 是言。如今天仙於天人間最爲尊重。乃至諸
T2122_.53.0295a03: 龍及阿脩羅無能勝者。智慧慈悲最爲第一。
T2122_.53.0295a04: 於無量劫不忘憐愍一切衆生。故獲福報一
T2122_.53.0295a05: 切天人之間無有如是智慧之者。如是法用
T2122_.53.0295a06: 更無衆生能作是法。皆悉隨喜安樂我等。善
T2122_.53.0295a07: 哉大徳安隱衆生。是時佉盧＊瑟吒仙人復作
T2122_.53.0295a08: 是言。此十二月一＊年始終。如此方便大小星
T2122_.53.0295a09: 等。刹那時法皆已説竟。又復安置四天大王。
T2122_.53.0295a10: 於須彌四方面所各置一王。是諸方所各饒
T2122_.53.0295a11: 衆生。是時一切大衆皆稱善哉。歡喜無量。是
T2122_.53.0295a12: 時天龍夜叉阿脩羅等日夜供養。復於後過
T2122_.53.0295a13: 無量世。更有仙人。名伽力。出現於世。後更別
T2122_.53.0295a14: 説置於星宿。小大月法時節要略見如
經説		今且列
T2122_.53.0295a15: 二十八宿。所屬不同各有靈衞。故大集經云。
T2122_.53.0295a16: 爾時佛告娑婆世界主大梵天王釋提桓因四
T2122_.53.0295a17: 天王言。過去天仙云何布置諸宿曜辰攝護
T2122_.53.0295a18: 國土養育衆生。大梵天王等而白佛言。過去
T2122_.53.0295a19: 天仙分布安置諸宿曜辰。攝護國土養育衆
T2122_.53.0295a20: 生。於四方中各有所主。東方七宿。一者角宿。
T2122_.53.0295a21: 主於衆鳥。二者亢宿。主於出家求聖道者。三
T2122_.53.0295a22: 者氐宿。主水生衆生。四者房宿。主行車求
T2122_.53.0295a23: 利。五者心宿。主於女人。六者尾宿。主洲渚衆
T2122_.53.0295a24: 生。七者箕宿。主於陶師。南方七宿。一者井
T2122_.53.0295a25: 宿。主於金師。二者鬼宿。主於一切國王大臣。
T2122_.53.0295a26: 三者柳宿。主雪山龍。四者星宿主巨富者。五
T2122_.53.0295a27: 者張宿。主於盜賊。六者翼宿。主於商人。七者
T2122_.53.0295a28: 軫宿。主須羅吒國
T2122_.53.0295a29: 西方七宿。一者奎宿。主行船人。二者婁宿。主
T2122_.53.0295b01: 於商人。三者胃宿。主於婆樓迦國。四者昴宿。
T2122_.53.0295b02: 主於水牛。五者畢宿。主一切衆生。六者觜宿。
T2122_.53.0295b03: 主鞞提訶國。七者參宿。主於刹利
T2122_.53.0295b04: 北方七宿。一者斗宿。主澆部沙國。二者牛宿。
T2122_.53.0295b05: 主於刹利及安多鉢竭那國。三者女宿。主鴦
T2122_.53.0295b06: 伽摩伽陀國。四者虚宿。主那遮羅國。五者危
T2122_.53.0295b07: 宿。主著華冠。六者室宿。主乾陀羅國輸盧那
T2122_.53.0295b08: 國及諸龍蛇腹行之類。七者壁宿。主乾闥婆
T2122_.53.0295b09: 善樂者。大徳婆伽婆。過去天仙。如是布置四
T2122_.53.0295b10: 方諸宿。攝護國土養育衆生
T2122_.53.0295b11: 爾時佛告梵王等言。汝等諦聽。我於世間天
T2122_.53.0295b12: 人仙中。一切知見最爲殊勝。亦使諸曜辰攝
T2122_.53.0295b13: 護國土養育衆生。汝等宣告令彼得知如我
T2122_.53.0295b14: 所分國土衆生。各各隨分攝護養育。分國多
T2122_.53.0295b15: 少各屬二十八宿
T2122_.53.0295b16: 問曰。此之諸星形量大小云何。答曰。依増一
T2122_.53.0295b17: 阿含經云。大星一由旬。小星二百歩。樓炭經
T2122_.53.0295b18: 云。大星圍七百里。中星四百八十里小星二
T2122_.53.0295b19: 十里。星是諸天宮宅。瑜伽論云。諸星宿中。其
T2122_.53.0295b20: 星大者十八拘盧舍。其中者十拘盧舍。最小
T2122_.53.0295b21: 者四拘盧舍
T2122_.53.0295b22: 述曰。若依内經。此諸星宿並是諸天宮宅。内
T2122_.53.0295b23: 有天住。依報所感福力光現。若依俗書。即云
T2122_.53.0295b24: 是石。故宋時星落。殞星如石。或云非星。是天
T2122_.53.0295b25: 河石落。故俗書云。天河共地河相連。故河内
T2122_.53.0295b26: 時有石落。如須彌象圖山經云。天空有河名
T2122_.53.0295b27: 耶摩羅。於虚空中行。久有大石小砂。時有
T2122_.53.0295b28: 漏失即執爲星此非正經。是俗所造妄述流
T2122_.53.0295b29: 行。非是佛説
T2122_.53.0295c01: 唐貞觀十八＊年十月丙申後。汾州并州文
T2122_.53.0295c02: 水縣兩界天大雷震。空中雲内落一石下。大
T2122_.53.0295c03: 如雉觜。脊高腹平。其文水縣丞張孝靜共汾
T2122_.53.0295c04: 州官同奏。當時西域摩伽陀菩提寺長年師
T2122_.53.0295c05: 來到西京。内外博知
T2122_.53.0295c06: 勅問。答云。是龍食二龍相諍。故落下如石。准
T2122_.53.0295c07: 此而言。何必天落即云是星。夫遙天之物非
T2122_.53.0295c08: 凡度量。令人難知莫若天地。俗云。天爲精
T2122_.53.0295c09: 氣。日爲陽精。星爲萬物之精。儒教所安也。星
T2122_.53.0295c10: 有墜落乃爲石矣。精若是石不可有光。性又
T2122_.53.0295c11: 質重。何所繋屬。一星之徑大者百里。一宿
T2122_.53.0295c12: 首尾相去數萬。百里之物數萬相連。闊狹從
T2122_.53.0295c13: 斜常不盈縮。又星與日月光色同耳。但以大
T2122_.53.0295c14: 小差別不同。然而日月又當石耶。石既牢蜜
T2122_.53.0295c15: 鳥兎焉容。石在氣中豈能獨運。日月辰宿若
T2122_.53.0295c16: 皆是氣。氣體輕浮當與天合。往來環轉不得
T2122_.53.0295c17: 背違。其間遲疾理寧一等。何故日月五星二
T2122_.53.0295c18: 十八宿。各有度數移動不均。寧當氣墮忽變
T2122_.53.0295c19: 爲石。地既滓濁。法應沈厚。鑿土得泉乃浮水
T2122_.53.0295c20: 上。積水之下復有何物。江河百谷從何處生。
T2122_.53.0295c21: 東流到海何爲不溢。歸塘尾閭渠何所到。沃
T2122_.53.0295c22: 焦之石何氣所然。潮約去還誰所節度。天
T2122_.53.0295c23: 漢懸指那不散落。水性就下何故上騰。天地
T2122_.53.0295c24: 初開便有星宿。九州未畫。列國未分。翦疆區
T2122_.53.0295c25: 野。若爲躔次。封建以來誰所制割。國有増減
T2122_.53.0295c26: 星無進退。災祥禍福就中不差。懸象之大。列
T2122_.53.0295c27: 星之夥。何爲分野止繋中國。昴爲旄頭匈奴
T2122_.53.0295c28: 之次。西胡東夷彫趾交趾獨棄之乎。以此而
T2122_.53.0295c29: 求迄無了者。豈得以人事尋常抑必宇宙之
T2122_.53.0296a01: 外乎
T2122_.53.0296a02: 凡人所信惟耳與目。自此之外。咸致疑焉。儒
T2122_.53.0296a03: 家説天自有數義或渾或蓋。乍穹乍安。計極
T2122_.53.0296a04: 所周苑維所屬。若有親見不容不同。若所測
T2122_.53.0296a05: 量寧足依據。何故信凡人之臆説。疑大聖之
T2122_.53.0296a06: 妙旨。而欲必無恒沙世界微塵數劫乎。而鄒
T2122_.53.0296a07: 衍亦有九州之談。山中人不信有魚大如木。
T2122_.53.0296a08: 海上人不信有木大如魚。漢武帝不信弦膠。
T2122_.53.0296a09: 魏人不信火布。胡人見錦不信有蟲食樹吐
T2122_.53.0296a10: 絲所成。呉人身在江南不信有千人氈帳。及
T2122_.53.0296a11: 來河北不信有二萬石船。皆實驗也。如世有
T2122_.53.0296a12: 祝師及諸幻術。猶能履火蹈刃種瓜移井。倏
T2122_.53.0296a13: 忽之間千變萬化。人力所爲尚能如此。何妨
T2122_.53.0296a14: 神通感應不可思量。寶幢百由旬座化成淨
T2122_.53.0296a15: 土踊生妙塔乎
T2122_.53.0296a16: 又王玄策西國行傳云。王使顯慶四＊年至婆
T2122_.53.0296a17: 栗闍國。王爲漢人設五女戲其五女傳弄三
T2122_.53.0296a18: 刀加至十刀。又作繩伎。騰虚繩上著履而
T2122_.53.0296a19: 擲。手弄三仗刀楯槍等。種種關伎雜諸幻
T2122_.53.0296a20: 術。截舌抽腸等。不可具述◎
T2122_.53.0296a21: ◎日宮部第三
T2122_.53.0296a22: 依起世經云。佛告諸比丘。日天宮殿縱廣正
T2122_.53.0296a23: 等五十一由旬。上下亦爾。以二種物成其宮
T2122_.53.0296a24: 殿。正方如宅。遙看似圓。何等爲二。所謂金
T2122_.53.0296a25: 及玻&T073723;。一面兩分皆是天金成。清淨光明。
T2122_.53.0296a26: 一面一分是天＊玻&T073723;成。淨潔光明。有五種風
T2122_.53.0296a27: 吹轉而行。何等爲五。一名爲持。二名爲住。三
T2122_.53.0296a28: 名隨順轉。四名波羅呵迦。五名將行。彼日天
T2122_.53.0296a29: 宮之前別。有無量諸天於前而行。行時各常
T2122_.53.0296b01: 受樂皆名牢行依長阿含經云。日天宮牆及
地薄如華葩。爲五風所持也		又日
T2122_.53.0296b02: 宮殿中有閻浮檀金。以爲妙輦輿。高十六由
T2122_.53.0296b03: 旬。方八由旬。莊嚴殊勝。天子及眷屬在彼輦
T2122_.53.0296b04: 中。以天五欲具足受樂。日天子身壽五百歳。
T2122_.53.0296b05: 子孫相承皆於彼治。宮殿住持滿足一劫。日
T2122_.53.0296b06: 天身光出照於輦。輦有光明復照宮殿。光明
T2122_.53.0296b07: 相接出已照曜遍四大洲及諸世間。日天身
T2122_.53.0296b08: 輦及宮殿有一千光明。五百光明傍行而照。
T2122_.53.0296b09: 五百光明向下而照。日天宮殿常行不息。六
T2122_.53.0296b10: 月北行。於一日中漸移北向六倶盧舍依雜寶
藏經有
T2122_.53.0296b11: 五
里		未曾暫時離於日道。六月南行。亦一日中
T2122_.53.0296b12: 漸移南向六＊倶盧舍。不差日道。日宮殿六
T2122_.53.0296b13: 月行時。月天宮殿十五日中亦行爾許
T2122_.53.0296b14: 月宮部第四
T2122_.53.0296b15: 如起世經云佛告比丘。月天子宮殿縱廣正
T2122_.53.0296b16: 等四十九由旬。四面垣牆七寶所成。月天宮
T2122_.53.0296b17: 殿純以天銀天青瑠璃而相間錯。二分天銀
T2122_.53.0296b18: 清淨無垢光甚明曜。餘之一分天青瑠璃。亦
T2122_.53.0296b19: 甚清淨。表裏映徹光明遠照。亦爲五風攝持
T2122_.53.0296b20: 而行五風
如前		月天宮殿依空而行。亦有無量諸
T2122_.53.0296b21: 天宮殿。引前而行恒受快樂。於此月殿亦有
T2122_.53.0296b22: 大輦。青瑠璃成。輿高十六由旬。廣八由旬
T2122_.53.0296b23: 月天子身與諸天女在此輦中。以天種種五
T2122_.53.0296b24: 欲功徳。和合受樂隨意而行。彼月天年月
T2122_.53.0296b25: 壽五百歳。子孫相承皆於彼治。然其宮殿住
T2122_.53.0296b26: 於一劫。彼月天子身分光明照彼青輦。其輦
T2122_.53.0296b27: 光明照月宮殿。月宮殿光照四大洲。彼月天
T2122_.53.0296b28: 子有五百光向下而照。有五百光傍行而照。
T2122_.53.0296b29: 是故月天名千光明。亦復名爲涼冷光明
T2122_.53.0296c01: 又何因縁月天宮殿漸漸現耶。佛答。此月三
T2122_.53.0296c02: 因縁。一背相轉。二青身諸天。形服瓔珞一切
T2122_.53.0296c03: 悉青。常半月中隱覆其宮。以隱覆故月漸而
T2122_.53.0296c04: 現。三從日天宮殿有六十光明一時流出障
T2122_.53.0296c05: 彼月輪。以是因縁漸漸而現
T2122_.53.0296c06: 復何因縁是月宮殿圓淨滿足。亦三因縁故
T2122_.53.0296c07: 令如是。一爾時月天宮殿面相轉出。二青色
T2122_.53.0296c08: 諸天一切皆青。當半月中隱。於十五日時形
T2122_.53.0296c09: 最圓滿光明熾盛。譬如於多油中然火熾炬。
T2122_.53.0296c10: 諸小燈明皆悉隱翳。如是月宮十五日時能
T2122_.53.0296c11: 覆諸光。三復次日。宮殿六十光明。一時流
T2122_.53.0296c12: 出障月輪者。此月宮殿十五日時圓滿具足。
T2122_.53.0296c13: 於一切處皆離翳障。是時日光不能隱覆。復
T2122_.53.0296c14: 何因縁。月天宮殿。於黒月分第十五日一切
T2122_.53.0296c15: 不現。此月宮殿於黒月分十五日最近日宮。
T2122_.53.0296c16: 由彼日光所覆翳故一切不現。復何因縁名
T2122_.53.0296c17: 爲月耶。此月宮殿於黒月分。一日已去乃至
T2122_.53.0296c18: 月盡。光明威徳漸漸減少。以此因縁名之爲
T2122_.53.0296c19: 月西方一月分爲黒白。初月一日至十五日。名爲白
月。十六日已去至於月盡。名爲黒月。此方通攝
T2122_.53.0296c20: 黒月合爲
一月也		復何因縁月宮殿中有諸影現。此大
T2122_.53.0296c21: 洲中有閻浮樹。因此樹故。名閻浮洲其樹高
T2122_.53.0296c22: 大影現月輪。又瑜伽論云。由大海中有魚鼈
T2122_.53.0296c23: 等。影現月輪。故於其内有黒相現衣西國傳
云。過去
T2122_.53.0296c24: 有兎。行菩薩行。天帝試之索肉欲食。捨身火中。
天帝愍之取其燋＊兎置於月内。令未來一切衆生擧
T2122_.53.0296c25: 目瞻之。知是過
去菩薩行慈之身
T2122_.53.0296c26: 寒暑部第五
T2122_.53.0296c27: 依起世經云。復何因縁夏時生熱。佛言。日天
T2122_.53.0296c28: 宮殿六月之間向北行。時一日常行六倶盧
T2122_.53.0296c29: 舍。未曾捨離日所行道。但於其中有十因縁。
T2122_.53.0297a01: 所有光明照觸彼十種山令其生熱。復何因
T2122_.53.0297a02: 縁有諸寒冷。日天宮殿六月已後漸向南行。
T2122_.53.0297a03: 復有十二因縁能生寒冷。於須彌山佉提羅迦
T2122_.53.0297a04: 山二山之間。有須彌海。闊八萬四千由旬。周
T2122_.53.0297a05: 迴無量。其中衆華悉皆遍滿香氣甚盛。日天
T2122_.53.0297a06: 光明照觸彼海。此是第一寒冷因縁。第二伊
T2122_.53.0297a07: 沙陀羅山。第三游乾陀山。第四善現山第五
T2122_.53.0297a08: 馬片頭山。第六尼民陀羅山。第七毘那耶迦
T2122_.53.0297a09: 山。第八輪圍大山。第九閻浮洲中所有諸河
T2122_.53.0297a10: 流行之處。日天照觸。故有寒冷。第十瞿陀尼
T2122_.53.0297a11: 洲諸河倍多。第十一弗婆提諸河倍多。第十
T2122_.53.0297a12: 二欝單越諸河倍多。此之十二諸河流水。日
T2122_.53.0297a13: 天光明照觸寒冷前之生熱十二次前八山外。第
九是空中去地萬由旬。有夜叉
T2122_.53.0297a14: 宮殿。第十是四。大
洲山合爲第十四		又立世阿毘曇論。問言。云
T2122_.53.0297a15: 何冬寒。云何春熱。云何夏時寒熱。是冬時
T2122_.53.0297a16: 水界最長未減盡時。草木由濕未萎乾時。地
T2122_.53.0297a17: 大濕滑。火大向下。水界上升所以知然深
T2122_.53.0297a18: 水最暖淺水則冷。寒節已至日行路照炙不
T2122_.53.0297a19: 久。陽氣在内食消則速。以是事故冬時則寒。
T2122_.53.0297a20: 云何春熱時水界長起減已盡。草木乾萎。地
T2122_.53.0297a21: 已燥圻。水氣向下。火氣上升。何以知然。深水
T2122_.53.0297a22: 則冷淺水則熱。冬時已過日行内路照炙則
T2122_.53.0297a23: 久。身内火羸故春熱。云何夏時冷熱。是大
T2122_.53.0297a24: 地八月日中恒受照炙。大雲降雨之所灑散
T2122_.53.0297a25: 地氣蒸欝。若風吹時蒸氣消已。是時則寒。若
T2122_.53.0297a26: 風不起。是時則熱。是故夏中有時寒熱西方
四月
T2122_.53.0297a27: 爲一時。但立春夏冬故
不立秋。故立三時殿也		又起世經云。以何因縁
T2122_.53.0297a28: 有諸河水流於世間。佛告比丘。以有日故有
T2122_.53.0297a29: 熱。有熱故有炙。有炙故有蒸。有蒸故有汗濕
T2122_.53.0297b01: 以汗濕。故一切山中汗流爲水以成諸河
T2122_.53.0297b02: 照用部第六
T2122_.53.0297b03: 依長阿含經云。劫初長成時天地大闇。有大
T2122_.53.0297b04: 黒風吹大海水。開取日以照天下。著須彌半
T2122_.53.0297b05: 安日道中。行旋繞四天下照燭衆生。又起世
T2122_.53.0297b06: 經云。爾時世間便成黒暗。是時忽然出生日
T2122_.53.0297b07: 月及諸星宿。便有晝夜年歳時節。爾時日天
T2122_.53.0297b08: 昇大宮殿。從東方出繞須彌山半腹而行於
T2122_.53.0297b09: 西方。沒已還從東出。爾時衆生復見日天從
T2122_.53.0297b10: 東方出。各相告言。諸仁者。還是日天光明宮
T2122_.53.0297b11: 殿。再從東出。右繞須彌當於西沒。第三見
T2122_.53.0297b12: 已亦相語言。是天光明流行此也。故有如是
T2122_.53.0297b13: 名字出。又智度論云。日月方圓五百由旬。而
T2122_.53.0297b14: 今所見不過如扇。處處經云。佛語阿難。人
T2122_.53.0297b15: 眼所見。知四十二萬由旬人眼所見。又立世
T2122_.53.0297b16: 阿毘曇云。云何爲夜。云何爲晝。因日故夜。
T2122_.53.0297b17: 因日故晝。欲界者自性黒暗。日光隱故。是則
T2122_.53.0297b18: 爲夜。日光顯故。是則爲晝。又起世經云。佛告
T2122_.53.0297b19: 諸比丘。若閻浮洲日正中時。弗婆提洲日則
T2122_.53.0297b20: 始沒。瞿耶尼洲日則初出。欝單越洲正當半
T2122_.53.0297b21: 夜。若瞿耶尼洲日正中時。此閻浮洲日則始
T2122_.53.0297b22: 沒。欝單越洲日則初出。弗婆提洲正當半
T2122_.53.0297b23: 夜。若欝單越洲日正中時。瞿耶尼洲日則始
T2122_.53.0297b24: 沒。弗婆提洲日則始出。閻浮洲中正當
T2122_.53.0297b25: 半夜。若弗婆提洲日正中時。欝單越洲日則
T2122_.53.0297b26: 始沒。閻浮洲中日則初出。瞿耶尼洲正當半
T2122_.53.0297b27: 夜
T2122_.53.0297b28: 佛告比丘。若閻浮洲人所謂西方瞿耶尼人
T2122_.53.0297b29: 以爲東方。瞿耶尼人所謂西方欝單越人以
T2122_.53.0297c01: 爲東方。欝單越人所謂西方弗婆提人以爲
T2122_.53.0297c02: 東方。弗婆提人所謂西方閻浮洲人以爲東
T2122_.53.0297c03: 方。南北二方亦復如是
T2122_.53.0297c04: 虧盈部第七
T2122_.53.0297c05: 依立世阿毘曇論云。云何黒半。云何白半。由
T2122_.53.0297c06: 日黒半。由日白半。日恒逐月行。一一日相近
T2122_.53.0297c07: 四萬八千八十由旬。日日相離亦復如是。若
T2122_.53.0297c08: 相近時日日月圓被覆三由旬。又一由旬三
T2122_.53.0297c09: 分之一。以是事故十五日月被覆則盡。是日
T2122_.53.0297c10: 黒半圓滿。日日離月亦四萬八千八十由旬。
T2122_.53.0297c11: 月日日開三由旬。又一由旬三分之一。以是
T2122_.53.0297c12: 事故十五日月則開淨圓滿。世間則名白半
T2122_.53.0297c13: 圓滿。日月若最相離行。是時月圓。世間則説
T2122_.53.0297c14: 白半圓滿。日月若共一處。是名合行。世間則
T2122_.53.0297c15: 説黒半圓滿。若日隨月後行日光照月光。月
T2122_.53.0297c16: 光麁故被照生影。此月影還自翳月。是故見
T2122_.53.0297c17: 月後分不圓。以是事故漸漸掩覆至十五日
T2122_.53.0297c18: 覆月都盡。隨後行時是名黒半。若日在月前
T2122_.53.0297c19: 行。日日開淨亦復如是。至十五日具足圓滿。
T2122_.53.0297c20: 在前行時是名白半
T2122_.53.0297c21: 又起世經。問言。復有何因縁。於冬分時夜長
T2122_.53.0297c22: 晝短。佛答比丘。日天宮殿過六月已漸向南
T2122_.53.0297c23: 行。毎於一日移六拘盧奢。無有差失。當於
T2122_.53.0297c24: 是時日天宮殿在閻浮洲最極南垂。地形狹
T2122_.53.0297c25: 小日過速疾。以此因縁。於冬分時晝短夜長。
T2122_.53.0297c26: 復何因縁。於春夏時晝長夜短。佛答云。日天
T2122_.53.0297c27: 宮殿過六月已漸向北行。毎一日中移六＊倶
T2122_.53.0297c28: 盧＊奢無有差失。異於常道。當於是時。在閻
T2122_.53.0297c29: 浮洲處中而行。地寛行久所以晝長。以此因
T2122_.53.0298a01: 縁。春夏晝長夜分短促
T2122_.53.0298a02: 智度論云。如阿鞞跋致品中所説。日月歳節
T2122_.53.0298a03: 者。日名從旦至旦。初分中分後分。夜亦有
T2122_.53.0298a04: 三分。一日一夜有三十時。春秋分時十五時
T2122_.53.0298a05: 屬晝。十五時屬夜。餘時増減。若五月至晝十
T2122_.53.0298a06: 八時。夜十二時。十一月至夜十八時。晝十二
T2122_.53.0298a07: 時。一月或三十日半。或三十日。或二十九日
T2122_.53.0298a08: 半。或二十七日半。有四種月。一者日月。二者
T2122_.53.0298a09: 世間月。三者月月。四者星宿月。日月者三十
T2122_.53.0298a10: 日半。世間月者三十日。月月者二十九日。加
T2122_.53.0298a11: 六十二分之三十。星宿月者。二十七日加六
T2122_.53.0298a12: 十分之二十一。閏月者從日月世間月二事
T2122_.53.0298a13: 中出。是名十三月。或十三月名一歳。是歳三
T2122_.53.0298a14: 百六十六日。周而復始。菩薩知日中分時。前
T2122_.53.0298a15: 分已過。後分未生。中分無住處。無相可取
T2122_.53.0298a16: 日分。空空無所有。到三十日。時二十九日減。
T2122_.53.0298a17: 云何和合成日月。無故云何和合而爲歳。以
T2122_.53.0298a18: 是故。佛言。世間法如幻如夢。但是誑心法。菩
T2122_.53.0298a19: 薩能知世間日月歳和合。能知破散無所有。
T2122_.53.0298a20: 是名巧分別依經人多薄福日月災變。或有赤日
赤月。種種徴惡。具如經説
T2122_.53.0298a21: 昇雲部第八
T2122_.53.0298a22: 依起世經云。於世間中有四種雲。一白二黒
T2122_.53.0298a23: 三赤四黄。此四雲中若白色雲者。多有地界。
T2122_.53.0298a24: 若黒色雲者。多有水界。若赤色雲者。多有火
T2122_.53.0298a25: 界。若黄色雲者。多有風界。有雲從地上昇在
T2122_.53.0298a26: 虚空中一＊倶盧奢。二三乃至七＊倶盧＊奢
T2122_.53.0298a27: 住。或復有雲上虚空中一由旬。乃至七由旬
T2122_.53.0298a28: 住。或復有雲上虚空中百由旬。乃至七百由
T2122_.53.0298a29: 旬住。或復有雲從地上虚空千由旬。乃至七
T2122_.53.0298b01: 千由旬住。乃至劫盡。長阿含經云。劫初時有
T2122_.53.0298b02: 雲得至光音天依經雲亦多種。或有五色慶雲而現。
或有赤雲黒雲種種而現不可盡説。備
T2122_.53.0298b03: 如仁王經
等具述
T2122_.53.0298b04: 震雷部第九
T2122_.53.0298b05: 依起世經云。佛告諸比丘。或有外道來問汝
T2122_.53.0298b06: 云。何因縁故虚空中有是聲耶。汝應答云。有
T2122_.53.0298b07: 三因縁更相觸故。雲聚空中有音聲出。何者
T2122_.53.0298b08: 爲三。一雲中風界與地界相觸著故。便有聲
T2122_.53.0298b09: 出。二於雲中風界與彼水界相觸著故。即便
T2122_.53.0298b10: 聲出。三於雲中風界與彼火界相觸著故。即
T2122_.53.0298b11: 便聲出。所以者何。譬如樹枝相揩即有火出。
T2122_.53.0298b12: 此亦如是依經雷亦多種。或有雷車鼓鬼神桴打手
撃。故俗云稱爲天鼓於中亦有罪惡多者
T2122_.53.0298b13: 霹靂而死。
見受報也
T2122_.53.0298b14: 撃電部第十
T2122_.53.0298b15: 依起世經云。佛告諸比丘。或有外道來問汝
T2122_.53.0298b16: 云。何因縁故虚空中忽生電光。汝應答云。有
T2122_.53.0298b17: 二因縁雲中出電。何等爲二。一東方有電名
T2122_.53.0298b18: 曰無厚。南方有電名順流。西方有電名墮光
T2122_.53.0298b19: 明。北方有電。名曰百生樹。二者或有一時東
T2122_.53.0298b20: 方所出無厚大電與彼西方墮光明電相觸相
T2122_.53.0298b21: 對相磨相打。以如是故從彼虚空雲聚之中。
T2122_.53.0298b22: 出生大明。名曰電光。或復南方順流大電與
T2122_.53.0298b23: 彼北方百生樹大電相觸相對相磨相打。以
T2122_.53.0298b24: 如是故出生電光。譬如兩木風吹相著。忽然
T2122_.53.0298b25: 火出還歸本處依經或先有雷無電。或先有電
後雷。相撃火出霹靂人物也
T2122_.53.0298b26: 降雨部第十一
T2122_.53.0298b27: 依分別功徳論云。雨有三種。一天雨。二龍雨。
T2122_.53.0298b28: 三阿脩羅雨。天雨細霧。龍雨甚麁。喜則和潤。
T2122_.53.0298b29: 瞋則雷電。阿脩羅爲共帝釋鬪亦能降雨。麁
T2122_.53.0298c01: 細不定依經雨亦多種或有無雲而雨。或有先雲而
雨。或有因龍而雨。或有不依龍而雨寔由
T2122_.53.0298c02: 衆生自業所感。
具如經説也
T2122_.53.0298c03: 失候部第十二
T2122_.53.0298c04: 如起世經云。佛告諸比丘。有五因縁能障礙
T2122_.53.0298c05: 雨。令占師不測増長迷惑。記天必雨而更不
T2122_.53.0298c06: 雨。何者爲五。一於虚空中雲興雷作。伽茶
T2122_.53.0298c07: 伽＊茶瞿厨瞿厨等聲。或出電光。或復有風
T2122_.53.0298c08: 吹冷氣至。如是種種皆是雨相。諸占察人及
T2122_.53.0298c09: 天文師等。悉剋此時必當降雨。爾時羅睺阿
T2122_.53.0298c10: 脩羅王從其宮出。便以兩手撮彼雨雲擲置
T2122_.53.0298c11: 海中。此是第一雨障因縁。占者不知而竟不
T2122_.53.0298c12: 雨。第二有時虚空起雲。雲中亦作伽＊茶等
T2122_.53.0298c13: 聲。亦出電光。復有風吹冷氣來。時占者見相
T2122_.53.0298c14: 剋天降雨。爾時火界増上力生。即於其時雨
T2122_.53.0298c15: 雲燒滅。此名第二雨障因縁。占者不知。而遂
T2122_.53.0298c16: 不雨。第三有時虚空中起雲。雲中亦作伽荼
T2122_.53.0298c17: 等聲。亦出電光。復有風吹冷氣來。時占者
T2122_.53.0298c18: 見已記天必雨。以風界増上力生。則吹雲擲
T2122_.53.0298c19: 置於彼迦陵伽磧中。或置諸曠野中。或置摩
T2122_.53.0298c20: 連那磧地。此名第三雨障因縁。占者不知而
T2122_.53.0298c21: 遂不雨。第四有諸衆生爲放逸汚清淨行故。
T2122_.53.0298c22: 天不依時雨。第五爲閻浮提人。有不如法
T2122_.53.0298c23: 慳貪嫉妬邪見顛倒故。天則不雨此二作法並同
前説。長阿含
T2122_.53.0298c24: 經亦同
相似也		以此因縁。相師迷惑占雨不定。増一
T2122_.53.0298c25: 阿含經云。日月有四重翳使不得放光明。何
T2122_.53.0298c26: 等爲四一者雲。二者風塵。三者煙。四者阿須
T2122_.53.0298c27: 倫。使覆日月不得放光明。比丘亦有四結。覆
T2122_.53.0298c28: 蔽人心不得開解。一者欲結。二者瞋恚。三者
T2122_.53.0298c29: 愚癡。四者利養。覆蔽人心不得開解。四分律
T2122_.53.0299a01: 亦有四種喩同前。一者婬欲。二者飮酒。三
T2122_.53.0299a02: 者捉錢寶。四者邪命。有此四法亦令佛法不
T2122_.53.0299a03: 明了。故頌曰
T2122_.53.0299a04:     火氣上升煙 雲氣靆崿雲
T2122_.53.0299a05:     神龍吐津霧 揚埃坋人塵
T2122_.53.0299a06:     酒爲放逸門 婬爲生死源
T2122_.53.0299a07:     金銀生患重 邪命壞戒根
T2122_.53.0299a08: 地動部第十三
T2122_.53.0299a09: 依佛般泥洹經云。阿難叉手問佛。欲知地動
T2122_.53.0299a10: 幾事。佛語阿難。有三因縁。一爲地倚水上。水
T2122_.53.0299a11: 倚於風。風倚於空。大風起則水擾。水擾則地
T2122_.53.0299a12: 動。二爲得道沙門及神妙天。欲現感應故。
T2122_.53.0299a13: 所以地動。三爲佛力自我作佛前後。已動三
T2122_.53.0299a14: 千日月萬二千天地無不感發。天人鬼神多
T2122_.53.0299a15: 得聞解
T2122_.53.0299a16: 又大方等大集念佛三昧經云。一切大地六
T2122_.53.0299a17: 種震動。一動遍動等遍動。二震遍震等遍震。
T2122_.53.0299a18: 三涌遍涌等遍涌。四吼遍吼等遍吼。五起遍
T2122_.53.0299a19: 起等遍起。六覺遍覺等遍覺。是六各三合十
T2122_.53.0299a20: 八相。如是東涌西沒。西涌東沒。南涌北沒。北
T2122_.53.0299a21: 涌南沒。中涌邊沒。邊涌中沒
T2122_.53.0299a22: 又立世阿毘曇論云。佛告富樓那。復有大神
T2122_.53.0299a23: 通威徳諸天。若欲震動大地即能令動。若諸
T2122_.53.0299a24: 比丘有大神通及大威徳。觀地大相令小小
T2122_.53.0299a25: 相令大。欲令地動亦能震動。令地動有風名
T2122_.53.0299a26: 鞞嵐婆。此風常吹倶動不息。風力上升。有風
T2122_.53.0299a27: 下吹。亦有傍動。是風平等圓轉相持。又智度
T2122_.53.0299a28: 論云。地動有四種。一火二龍。三金翅鳥。四天
T2122_.53.0299a29: 二十八宿等。又諸羅漢諸天等亦能地動。又
T2122_.53.0299b01: 増一阿含經云。佛在舍衞城告諸比丘。有八
T2122_.53.0299b02: 因縁而地大動。此地深六十八千由延。爲水
T2122_.53.0299b03: 所持。水依虚空。或復是時虚空風動而水
T2122_.53.0299b04: 亦動。水動地便大動。是初動也。若比丘得
T2122_.53.0299b05: 神足所欲自在。觀地如掌。能使地大動。是
T2122_.53.0299b06: 二動也。若復諸天有大神足有大威力。能使
T2122_.53.0299b07: 地動。是三動也。若復菩薩在兜術天。欲降
T2122_.53.0299b08: 神下生。是時地動。是四動也。若菩薩自知
T2122_.53.0299b09: 在母胎中。地爲大動。是五動也。若菩薩知
T2122_.53.0299b10: 滿十月當出母胎。地爲大動。是六動也。若菩
T2122_.53.0299b11: 薩出家於道場坐。降伏魔怨。終成等覺。地爲
T2122_.53.0299b12: 大動。是七動也。若未來於無餘涅槃界而般
T2122_.53.0299b13: 涅槃。地爲大動。是八動也依經地動。亦有多
種。或有地動聖人出
T2122_.53.0299b14: 世。有山動四果聖人出世。或有諸佛菩薩出世。或動一
世界。多世界亦有薄福衆生感得地動損破。依正兩報具
T2122_.53.0299b15: 如經
説＊也		述曰。自下略叙俗書天地初分陰陽形
T2122_.53.0299b16: 變之意。謂有五重。一元氣。二太易。三太初。
T2122_.53.0299b17: 四太始。五太素
T2122_.53.0299b18: 第一元氣者。依河圖曰。元氣無形匈匈蒙蒙。
T2122_.53.0299b19: 偃者爲地。伏者爲天。禮統曰。天地者。元氣之
T2122_.53.0299b20: 所生萬物之祖
T2122_.53.0299b21: 皇甫士安帝王世紀曰。元氣始萌謂之太初。
T2122_.53.0299b22: 三五歴紀曰。未有天地之時。混沌如雞子。溟
T2122_.53.0299b23: 涬始可濛鴻滋分。歳起攝提元氣啓肇
T2122_.53.0299b24: 帝系譜曰。天地初起溟涬濛鴻。即生天皇。
T2122_.53.0299b25: 治萬八千歳以木徳王
T2122_.53.0299b26: 列子曰。夫有形者生於無形。則天地安從生
T2122_.53.0299b27: 張&T077392;注曰。天地無
所從生。而自然生		故有太易有太初有太始有
T2122_.53.0299b28: 太素。變而爲一。一變而爲七。七變而爲九。九
T2122_.53.0299b29: 者變之究也。乃復變而爲一。一者形變之始
T2122_.53.0299c01: 也。清輕者上爲天。濁重者下爲地。沖和氣者
T2122_.53.0299c02: 爲人。故天地含精萬物化生也。故易上繋曰。
T2122_.53.0299c03: 易有太極。是生兩儀。兩儀生四象。四象生八
T2122_.53.0299c04: 卦。八卦定其吉凶也
T2122_.53.0299c05: 春秋感精符曰。人主與日月同明。四時合信。
T2122_.53.0299c06: 故父天母地兄日姉月父天於圓丘之禮也。母地
方澤之祭也。兄日於東郊
T2122_.53.0299c07: 姉月於
西郊也		春秋説題辭曰。天之爲言填也。居高
T2122_.53.0299c08: 理下爲人經群陽精也。含爲太一。分爲殊名。
T2122_.53.0299c09: 故立字一大爲天
T2122_.53.0299c10: 春秋繁露曰。天有十端。天爲一端。地爲一端。
T2122_.53.0299c11: 陽爲一端。陰爲一端。土爲一端。人爲一端。金
T2122_.53.0299c12: 爲一端。木爲一端。水爲一端。火爲一端。凡十
T2122_.53.0299c13: 端。天亦喜怒之氣。哀樂之心。與人相副。以類
T2122_.53.0299c14: 合之。天人一也。春喜氣故生。秋怒氣故殺。夏
T2122_.53.0299c15: 樂氣故養。冬哀氣故藏。四者天人同有之。爾
T2122_.53.0299c16: 雅曰。穹蒼蒼天也李巡曰。古時人質仰視天形。
穹隆而高其色蒼蒼。故曰穹蒼
T2122_.53.0299c17: 也春爲蒼天李巡曰。春萬物始生。
其色蒼蒼。故曰蒼天也		夏爲昊天李
巡
T2122_.53.0299c18: 曰。夏萬物壯其氣昊
昊。故曰昊天也		秋爲旻天李巡曰。秋萬物成
熟皆有文章。故曰
T2122_.53.0299c19: 旻天旻天文也。郭景純曰旻
猶愍。愍萬物彫落也		冬爲上天李巡曰。冬
陰氣在上萬
T2122_.53.0299c20: 物伏藏。故曰上天。郭景純曰。
言時無時在上。臨下而已		廣雅曰。天圓廣南
T2122_.53.0299c21: 北二億三萬三千五百里七十五歩。東西短
T2122_.53.0299c22: 減四歩。周六億十萬七百里二十五歩。從地
T2122_.53.0299c23: 至天一億一萬六千七百八十一里半。下度
T2122_.53.0299c24: 之厚與天高等
T2122_.53.0299c25: 孝經周天七。衡六間曰。周天有七衡。而六
T2122_.53.0299c26: 間者。相去萬九千八百三十三里三分里之
T2122_.53.0299c27: 一合十一萬九千里。從内衡以至中衡。從中
T2122_.53.0299c28: 衡以至外衡。各五萬九千五百里
T2122_.53.0300a01: 洛書甄曜度曰。周天三百六十五度四分度
T2122_.53.0300a02: 之一。又度爲千九百三十二里。則天地相去
T2122_.53.0300a03: 十七萬八千五百里。論衡曰。日一日行一度。
T2122_.53.0300a04: 一度二千里。日晝行千里。舒疾與騏驎之歩
T2122_.53.0300a05: 相類也
T2122_.53.0300a06: 白虎通曰。日行遲。月行疾。日行一度。月行
T2122_.53.0300a07: 十三度十九分度之七。日月徑千里。又計日
T2122_.53.0300a08: 行路。有其内外。從極北至極南。相去九百九
T2122_.53.0300a09: 十由旬。經一百八十日。日行從内至外。又經
T2122_.53.0300a10: 一百八十日。日行從外至内。是故名行。言日
T2122_.53.0300a11: 行六十里者。由輪大故。日遲天行。以行遲
T2122_.53.0300a12: 故。唯六十里。是故一年有十二月。六月北行。
T2122_.53.0300a13: 六月南行。總有三百六十度行路也。白虎通
T2122_.53.0300a14: 曰。月所以滿缺。何歸功於日也。三日成魄。
T2122_.53.0300a15: 八日成光。二八十六轉而歸功。晦至朔旦。受
T2122_.53.0300a16: 符復行也。月有大小何天左旋。日月右行。
T2122_.53.0300a17: 日行遲。月行疾。月及日爲一月。至二十九
T2122_.53.0300a18: 日未及七度。即須三十日過七度。日不可分。
T2122_.53.0300a19: 故乍小明。有陰陽即有閏月。何周天三百
T2122_.53.0300a20: 六十五度四分度之一。十二月日不匝十二
T2122_.53.0300a21: 度。故三年一閏。五年再閏也。明陰不足陽有
T2122_.53.0300a22: 餘。閏者陽之餘也
T2122_.53.0300a23: 徐整長歴。日月徑千里。周圍三千里。下於
T2122_.53.0300a24: 天七千里。尚書者。靈曜之日光照三十萬六
T2122_.53.0300a25: 千里。又地説書日月照四十五萬里
T2122_.53.0300a26: 列子曰。孔子東游。見兩小兒辯鬪問其故。一
T2122_.53.0300a27: 小兒曰。我以日始出去人近而日中時遠。一
T2122_.53.0300a28: 小兒以爲日初出時遠而日中時近也。一兒
T2122_.53.0300a29: 曰。日初出大如車蓋。及其中纔如槃蓋。此不
T2122_.53.0300b01: 爲遠者小而近者大乎。一小兒曰。日初出滄
T2122_.53.0300b02: 滄涼涼。及其中如探湯。此不爲近者熱而遠
T2122_.53.0300b03: 者涼乎。孔子不能決也。兩小兒笑曰。孰謂汝
T2122_.53.0300b04: 多智乎
T2122_.53.0300b05: 桓譚新論曰。余小時聞閭巷言。孔子東遊見
T2122_.53.0300b06: 兩小兒辯鬪問其故。一兒曰。我以日始出時
T2122_.53.0300b07: 近日中時遠。一兒以日初出遠日中時近。長
T2122_.53.0300b08: 水校尉關子楊。以爲天去人上遠而四傍近。
T2122_.53.0300b09: 以星宿昏時出東方其間甚疎相去丈餘。夜
T2122_.53.0300b10: 半在上視之甚數相去唯一二尺。日爲天陽。
T2122_.53.0300b11: 火爲地陽。地陽上昇。天陽下降。令置火於
T2122_.53.0300b12: 地。從傍與上診其熱。遠近不同乃差半焉。日
T2122_.53.0300b13: 中在上當天陽之衡。故熱於始出。從太陽中
T2122_.53.0300b14: 來故涼。西在桑楡大小雖同。氣猶不如清朝
T2122_.53.0300b15: 也
T2122_.53.0300b16: 論衡曰。夫日月不圓。視若圓者。去人遠也。
T2122_.53.0300b17: 夫日火精。在地水火不圓。在天火何故獨圓。
T2122_.53.0300b18: 日月在天猶五星。五星猶列星不圓。光曜若
T2122_.53.0300b19: 圓。何以明之。春秋之時星霣宋都。視之如
T2122_.53.0300b20: 石。石也不圓。是知日月五星亦不圓也
T2122_.53.0300b21: 論衡曰。儒言。日中有三足烏。日者火也。烏
T2122_.53.0300b22: 入中焦爛。安得如立。然烏日氣也
T2122_.53.0300b23: 詩推度災曰月三日成魄。八日成光。蟾蠩體
T2122_.53.0300b24: 就穴鼻始萌宋均注曰
決鼻兎也		春秋演孔圖曰。蟾
T2122_.53.0300b25: 蠩月精也。春秋元命包曰。陰精爲月。日行十
T2122_.53.0300b26: 三度。常詘任而受受陽
精也		受明精在内。故金水
T2122_.53.0300b27: 内景。河圖始開曰。黄泉之埃上爲青雲。赤
T2122_.53.0300b28: 泉之埃上爲赤雲。白泉之埃上爲白雲。玄泉
T2122_.53.0300b29: 之埃上爲玄雲淮南
又載		河圖括地象曰。崑崙山
T2122_.53.0300c01: 出五色雲氣
T2122_.53.0300c02: 易説卦曰。巽爲風。撓萬物者莫疾風。風以
T2122_.53.0300c03: 動之。河圖帝通紀曰。風者天地之使也
T2122_.53.0300c04: 爾雅曰。四氣和爲通正。謂之景風李巡曰景風
太平之風也
T2122_.53.0300c05: 南風謂之颽風。東風謂之谷風。北風謂之涼
T2122_.53.0300c06: 風。西風謂之太風。焚輪謂之頽郭朴注曰
風從上下		扶
T2122_.53.0300c07: 搖謂之焱從上
下＊也		風與火爲忳。音屯忳
盛貌＊也		因
T2122_.53.0300c08: 風爲飄。日出而風爲暴。風而雨土爲霾音
埋		陰
T2122_.53.0300c09: 而風爲曀。易稽覽圖曰。降陽爲風。降陽之動
T2122_.53.0300c10: 不鳴條
T2122_.53.0300c11: 易説卦曰。震爲雷動萬物者莫大於雷。河圖
T2122_.53.0300c12: 帝通＊紀曰。雷天地之鼓也
T2122_.53.0300c13: 左傳曰。藏氷以時則雷出震。棄氷不用則雷
T2122_.53.0300c14: 不發而震
T2122_.53.0300c15: 春秋元命包曰。陰陽合而爲雷
T2122_.53.0300c16: 師曠占曰。春雷始起其音柏柏格格。其霹
T2122_.53.0300c17: 靂者。所謂雄雷旱氣也。其鳴依音。音不大霹
T2122_.53.0300c18: 靂者。所謂雌雷水氣也。師曠占曰。春分雨雷
T2122_.53.0300c19: 有音。如雷非雷。音在地中。其所住者。兵起其
T2122_.53.0300c20: 下。無雲而雷名曰天狗。行不出三年其國
T2122_.53.0300c21: 凶
T2122_.53.0300c22: 河圖始開圖曰。激陽爲雷
T2122_.53.0300c23: 易稽覽圖曰。陰陽和合其電耀耀也。其光長。
T2122_.53.0300c24: 春秋元命包曰。陰陽激爲電。史記天官書。電
T2122_.53.0300c25: 者陰陽之動也
T2122_.53.0300c26: 穀梁傳曰。隱公曰霆雷謂急雷今
之霹靂也
T2122_.53.0300c27: 爾雅曰。疾雷爲霆蜺郭朴注曰。雷之急
激者謂之霹靂也		説文曰。
T2122_.53.0300c28: 震霹靂振物也
T2122_.53.0300c29: 釋名曰。霹靂折也。震戰也。所撃輒破。若攻戰
T2122_.53.0301a01: 也。異苑曰。沙門釋慧遠捿神廬岳。甞有游
T2122_.53.0301a02: 龍翔其前。遠公有怒以石擲中。仍騰躍上
T2122_.53.0301a03: 昇。有傾風飈燁。公知是龍之所興。登山燒
T2122_.53.0301a04: 香會僧齊聲唱偈。於是霹靂迴向投龍之石。
T2122_.53.0301a05: 雲雨乃除。異苑曰。乞伏虜凶虐暴惡。嘗中
T2122_.53.0301a06: 霹靂。其挺引身出外。題背四字表其凶匿。國
T2122_.53.0301a07: 少時爲渉去所棄
T2122_.53.0301a08: 頌曰
T2122_.53.0301a09:     日月長懸 天曜常暉 晝金夜玉
T2122_.53.0301a10:     孰與玄期 出則晃朗 沒已還晞
T2122_.53.0301a11:     虧盈隱顯 晦朔旋璣 星辰列位
T2122_.53.0301a12:     福壽靈威 聖人建立 隨業増徽
T2122_.53.0301a13:     雲龍相會 升降分離 撃動雷電
T2122_.53.0301a14:     寒暑應時◎
T2122_.53.0301a15: 法苑珠林卷第四
T2122_.53.0301a16:
T2122_.53.0301a17:
T2122_.53.0301a18:
T2122_.53.0301a19: 法苑珠林卷第五
T2122_.53.0301a20: 　西明寺沙門釋道世撰　
T2122_.53.0301a21: ◎六道篇第四　此六趣即
爲六部
T2122_.53.0301a22: 諸天部　此別
四部
T2122_.53.0301a23:   述意部　會名部　受苦部　報謝部
T2122_.53.0301a24: 述意部第一
T2122_.53.0301a25: 夫論天報。識復豐華。服玩光新身形輕妙。而
T2122_.53.0301a26: 自在天上更是魔王。無想定中翻爲外道。四
T2122_.53.0301a27: 空之頂邪執不輕。六欲之間迷惑殊重。不能
T2122_.53.0301a28: 受持般若供養涅槃。憍慢轉増我人逾盛。所
T2122_.53.0301a29: 以頭華萎顇腋汗流衿。寶殿歇光羅衣聚膩。
T2122_.53.0301b01: 憑斯淨心悉皆懺蕩。普爲四王忉利兜率燄
T2122_.53.0301b02: 摩化樂他化梵王梵輔光音遍淨廣果那含不
T2122_.53.0301b03: 煩不熱善見善現空處識處不用處非非想
T2122_.53.0301b04: 處。乃至横窮他界竪極上天。或復端坐華臺。
T2122_.53.0301b05: 動逾劫數凝神玉殿。一視千年。願令自然
T2122_.53.0301b06: 之服不離身形。善法之堂永蒙游觀。絶生離
T2122_.53.0301b07: 之病。無戰陣之勞。長謝五衰常豐七寶。色
T2122_.53.0301b08: 像端嚴容儀煒燁。永離苦因。清昇樂果也
T2122_.53.0301b09: 會名部第二
T2122_.53.0301b10: 問曰。云何名六趣。依毘曇論云。趣者名到。亦
T2122_.53.0301b11: 名爲道。謂彼善惡業因道能運到其生趣處。
T2122_.53.0301b12: 故名爲趣。亦可依所造之業趣彼生處。故名
T2122_.53.0301b13: 爲趣。有趣者歸向之義。謂所造業能歸向於
T2122_.53.0301b14: 天乃至地獄也
T2122_.53.0301b15: 問曰。唯有此六趣定更有餘道耶。答曰。且據
T2122_.53.0301b16: 一家不増減説。若依樓炭經中。亦説九道衆
T2122_.53.0301b17: 生共居。一菩薩道。二縁覺道。三聲聞道。帖前
T2122_.53.0301b18: 六道。以凡聖同居爲欲相化也。天者如婆
T2122_.53.0301b19: 沙釋名。光明照曜。故名爲天。又天者顛也。顛
T2122_.53.0301b20: 謂上顛。萬物之中。唯天在上。故名顛也。又天
T2122_.53.0301b21: 者顯也。顯謂高顯。萬物之中。唯天獨高在上
T2122_.53.0301b22: 顯覆。故名顯也
T2122_.53.0301b23: 問曰。何故彼趣名天。答曰。於諸趣中。彼最勝
T2122_.53.0301b24: 最樂最善妙最高。故名天趣。有説。先造作
T2122_.53.0301b25: 増上身語意妙行。往彼生彼令彼相續。故名
T2122_.53.0301b26: 天趣。有説。光明増故名天。以彼自然光＊常
T2122_.53.0301b27: 照晝夜故。聲論者説。能照故名天。以現勝果。
T2122_.53.0301b28: 照了先時所修因故。復次戲樂故名天。以＊常
T2122_.53.0301b29: 游戲受勝樂故
T2122_.53.0301c01: 問曰。諸天形相云何。答曰。其形上立。問曰。
T2122_.53.0301c02: 語言云何。答曰。皆作聖語。又立世阿毘曇論
T2122_.53.0301c03: 云。天名提婆。謂行善因於此道生。故名提婆。
T2122_.53.0301c04: 今略論諸天報身之相。所謂諸天皆無骨肉。
T2122_.53.0301c05: 亦無大小便利不淨。身放光明無別晝夜。報
T2122_.53.0301c06: 得五通形無障礙。故正法念經云。譬如一室
T2122_.53.0301c07: 然五百燈光明不相逼迫。諸天手中置五百
T2122_.53.0301c08: 天亦復如是。不窄不妨。又彼經云。彼夜摩天
T2122_.53.0301c09: 或有一百。或有一千。共聚在一蓮華鬚同坐。
T2122_.53.0301c10: 不妨不隘不窄。以善業故。自業力故。又智度
T2122_.53.0301c11: 論云。第三遍淨天六十人坐一針頭而聽法
T2122_.53.0301c12: 不相妨礙。又正法念經云。爾時夜摩天王。爲
T2122_.53.0301c13: 諸天説偈云
T2122_.53.0301c14:     若人心念佛 是名善命人
T2122_.53.0301c15:     不離念佛故 是爲命中命
T2122_.53.0301c16:     若人心念法 是名善命人
T2122_.53.0301c17:     不離念法故 是爲命中命
T2122_.53.0301c18:     若人心念僧 是名善命人
T2122_.53.0301c19:     不離念僧故 是爲命中命
T2122_.53.0301c20: 又夜摩天中有三大士。常爲放逸諸天而演
T2122_.53.0301c21: 説法。何等爲三。一者夜摩天王牟修輪陀菩
T2122_.53.0301c22: 薩。二者善時鵝王菩薩。三者種種莊嚴孔雀
T2122_.53.0301c23: 王菩薩。是三大士。常爲利他而演説法。或有
T2122_.53.0301c24: 令得聲聞菩提。或有令得縁覺菩提
T2122_.53.0301c25: 受苦部第三
T2122_.53.0301c26: 今述諸經具明諸天趣苦光明色界無色界
T2122_.53.0301c27: 苦。上界雖勝仍有微苦。故成實論云。上二界
T2122_.53.0301c28: 中雖無麁苦而有微細苦。何以知之。四禪中
T2122_.53.0301c29: 説有行立臥。隨有四故。皆應有苦。又色界
T2122_.53.0302a01: 有眼耳身識。即此識中所有諸受。名爲苦樂。
T2122_.53.0302a02: 從一威儀求一威儀。求一威儀故知有苦。又
T2122_.53.0302a03: 無理解愛著已報。失時大苦。如經中説。唯得
T2122_.53.0302a04: 道者將命終時無憂苦色。今既是凡寧無憂
T2122_.53.0302a05: 喜。論中無苦者。以苦相微故説言無。如食
T2122_.53.0302a06: 少鹽故言無鹽。非是一向唯樂無苦。由上界
T2122_.53.0302a07: 樂行寂滅不著不能發起麁貪恚瞋。故名無
T2122_.53.0302a08: 苦無樂。又無刀杖等苦故言無苦。非無微
T2122_.53.0302a09: 苦。故涅槃經云。世間雖有上妙清淨園林。然
T2122_.53.0302a10: 死屍處中則爲不淨。衆共捨之不生愛著。色
T2122_.53.0302a11: 界亦爾。雖復淨妙。以有身故。諸佛菩薩悉共
T2122_.53.0302a12: 捨之。若不作此觀名不修身。故知有苦。又法
T2122_.53.0302a13: 句喩經云。有四比丘坐於樹下。共相問言。
T2122_.53.0302a14: 一切世間何者最苦。一人言。天下之苦無過
T2122_.53.0302a15: 婬慾。一人言。世間之苦無過飢渇。一人言。
T2122_.53.0302a16: 世間之苦無過瞋恚。一人言。天下之苦莫過
T2122_.53.0302a17: 驚怖。共諍苦義紛紜不止。佛知其言。往到其
T2122_.53.0302a18: 所問諸比丘。向論何事。即起作禮具白所論。
T2122_.53.0302a19: 佛言。比丘。汝等所論不究苦義。天下之苦莫
T2122_.53.0302a20: 過有身。飢渇寒熱瞋恚驚怖。色欲怨禍。皆由
T2122_.53.0302a21: 於身。夫身者。衆苦之本。患禍之元。勞心極慮
T2122_.53.0302a22: 憂畏萬端。三界蠕動更相殘害。吾我縛著生
T2122_.53.0302a23: 死不息。皆由身與。欲願離世苦當求寂滅。
T2122_.53.0302a24: 攝心守正泊然無想可得泥洹。此最爲樂。故
T2122_.53.0302a25: 知未得聖智滅此三界之身。當非苦耶。問曰。
T2122_.53.0302a26: 色界有身有苦可爾。無色無形苦受何生。答
T2122_.53.0302a27: 曰。彼報精微凡小不覩。無其麁礙非無細色。
T2122_.53.0302a28: 廣論有無被在別章。故智度論云。上二界死
T2122_.53.0302a29: 時退時。生大懊惱。甚於下界。譬如極處墮摧
T2122_.53.0302b01: 碎爛。又成實論云。苦樂隨身至於四禪。憂喜
T2122_.53.0302b02: 隨心至於有頂
T2122_.53.0302b03: 問曰。生上天者離惡積善。何故報盡即入三
T2122_.53.0302b04: 塗。答曰。凡夫無始已來惡業無窮。一日貪瞋
T2122_.53.0302b05: 尚受千形。況惡既多。暫伏結生。報福既盡
T2122_.53.0302b06: 昔業時熟。還墮三塗。何所致惑。故成實論云。
T2122_.53.0302b07: 人在色無色界謂是涅槃。臨命盡時。見欲色
T2122_.53.0302b08: 中陰。即生邪見。謂無涅槃。謗無上法。當知彼
T2122_.53.0302b09: 中有不善業。又智度論云。非有想非無想天
T2122_.53.0302b10: 中死墮阿鼻地獄中。故知三界輪轉皆苦。第
T2122_.53.0302b11: 三明欲界諸天苦者。謂彼天中鬪戰之時。遞
T2122_.53.0302b12: 相加害身心倶苦。若割股節斷而復生。斬
T2122_.53.0302b13: 首截腰則有死苦。如毘曇説欲界諸天有十
T2122_.53.0302b14: 業道離不律儀。雖天不害天。而害餘趣。亦
T2122_.53.0302b15: 有截手截足斷而還生。若斬首則死。展轉相
T2122_.53.0302b16: 奪。乃至十業道皆有。又福欲盡時。五衰相現
T2122_.53.0302b17: 則大憂惱。故涅槃經云。天上雖無大苦惱事。
T2122_.53.0302b18: 然其身體柔軟細滑。見五相時極受大苦。如
T2122_.53.0302b19: 地獄苦等無差別。如和毒藥初美後苦。故正
T2122_.53.0302b20: 法念經偈云
T2122_.53.0302b21:     如蜜和毒藥 是則不可食
T2122_.53.0302b22:     天樂亦加是 退沒時大苦
T2122_.53.0302b23:     業盡懷憂惱 捨離諸天女
T2122_.53.0302b24:     退時大苦惱 不可得譬喩
T2122_.53.0302b25:     善業欲盡時 如燈焔欲滅
T2122_.53.0302b26:     不知何所趣 心生大苦惱
T2122_.53.0302b27:     天上欲退時 心生大苦惱
T2122_.53.0302b28:     地獄衆苦毒 十六不及一
T2122_.53.0302b29:     一切諸焔輪 愛力之所作
T2122_.53.0302c01:     愛鎖縛衆生 至諸險惡道
T2122_.53.0302c02:     三界如轉輪 業繋輪不斷
T2122_.53.0302c03:     是故捨愛欲 離欲得涅槃
T2122_.53.0302c04: 又涅槃經云。雖復得梵天之身乃至非想非
T2122_.53.0302c05: 非想天。命終之時還墮三惡道中。雖爲四天
T2122_.53.0302c06: 王乃至他化自在天身。命終生於畜生道中。
T2122_.53.0302c07: 或爲師子虎兕豺狼象馬牛驢等。故知天報
T2122_.53.0302c08: 盡時其身大苦。既有斯難即須披誠疏條此
T2122_.53.0302c09: 業懺令伏滅。若人造罪受報盡已。後時修善
T2122_.53.0302c10: 設生天上。由昔餘殃天中微受。故正法念經
T2122_.53.0302c11: 云。若於先世有偸盜業。爾時自見諸天女等。
T2122_.53.0302c12: 奪其所著莊嚴之具。奉餘天子。若於先世有
T2122_.53.0302c13: 妄語業。諸天女等聞其所説生顛倒解。謂其
T2122_.53.0302c14: 惡罵。若於先世以酒施於持戒之人。或破禁
T2122_.53.0302c15: 戒而自飮酒。或作麹釀。臨命終時。其心悶
T2122_.53.0302c16: 亂。失於正念。墮於地獄。若於先世有殺生
T2122_.53.0302c17: 業。壽命短促速疾命終。若於先世有邪婬業。
T2122_.53.0302c18: 見諸天女皆悉捨已。共餘天子互相娯樂。是
T2122_.53.0302c19: 則名曰五衰相也。以其持戒五種缺故。業網
T2122_.53.0302c20: 所縛受此業報。又天帝釋復觀業果於殿中。
T2122_.53.0302c21: 叫喚大地獄十八隔處。殺生偸盜邪婬妄語
T2122_.53.0302c22: 業。墮此地獄具受衆苦。從地獄出生餓鬼中。
T2122_.53.0302c23: 壽命長遠。從餓鬼中死生畜生中。互相殘害。
T2122_.53.0302c24: 從畜生中死。若生人中。身色憔悴無有威
T2122_.53.0302c25: 徳。若有餘業得生天中。身量形貌皆悉減劣。
T2122_.53.0302c26: 一切衆寶莊嚴之具光明微少。不爲天女之
T2122_.53.0302c27: 所愛敬。天女背叛。捨至餘天。智慧薄少心不
T2122_.53.0302c28: 正直。爲餘天子之所輕笑。若諸天衆與阿修
T2122_.53.0302c29: 羅鬪戰之時。爲他所殺。以餘業故◎
T2122_.53.0303a01: ◎報謝部第四
T2122_.53.0303a02: 依新婆沙論云。諸天中將命終位。先有二種
T2122_.53.0303a03: 五衰相現。一小。二大。云何名爲小五衰相。一
T2122_.53.0303a04: 者諸天往來轉動。從嚴身具出五樂聲。善奏
T2122_.53.0303a05: 樂人所不能及。將命終位此聲不起。有説。復
T2122_.53.0303a06: 出不如意聲。二者諸天身光赫奕晝夜相照。
T2122_.53.0303a07: 身無有影。將命終時身光微昧。有説。全滅
T2122_.53.0303a08: 身影便現。三者諸天膚體細滑入香池浴。纔
T2122_.53.0303a09: 出水時水不著身。如蓮華葉。將命終位水便
T2122_.53.0303a10: 著身。四者諸天種種境界悉皆殊妙漂脱諸
T2122_.53.0303a11: 根。如旋火輪不得暫住。將命終位專著一
T2122_.53.0303a12: 境。經於多時不能捨離。五者諸天身力強盛
T2122_.53.0303a13: 眼甞不瞬。將命終時身力虚劣。眼便數瞬。云
T2122_.53.0303a14: 何爲大五衰相。一者衣服先淨今穢。二者華
T2122_.53.0303a15: 冠先盛今萎。三者兩腋忽然流汗。四者身體
T2122_.53.0303a16: 欻生臭氣。五者不樂安住本座。前五衰相現
T2122_.53.0303a17: 已或可轉。時天帝釋以有五種小衰相現。不
T2122_.53.0303a18: 久當有大衰相現。心生怖畏作是念言。誰能
T2122_.53.0303a19: 救我如是衰厄。後當歸依。便自了知。除佛世
T2122_.53.0303a20: 尊無能救護。尋詣佛所求哀請救。佛爲説法。
T2122_.53.0303a21: 便得見諦。令彼衰相一時皆滅。故於佛前歡
T2122_.53.0303a22: 喜踊躍。作諸愛語説此伽他曰
T2122_.53.0303a23:     大仙應當知 我即於此座
T2122_.53.0303a24:     還得天壽命 唯願尊憶持
T2122_.53.0303a25: 又折伏羅漢經云。昔忉利天宮有一天。壽命
T2122_.53.0303a26: 垂盡有七種瑞現。一項中光滅。二頭上華萎。
T2122_.53.0303a27: 三面色變。四衣上有塵。五腋下汗出。六身形
T2122_.53.0303a28: 痩。七離本座。即自思惟。壽終之後下生鳩夷
T2122_.53.0303a29: 那竭國疥癩母猪腹中作豚。甚預愁苦不知
T2122_.53.0303b01: 何計。餘天語言。今佛在此爲衆説法。唯佛能
T2122_.53.0303b02: 脱卿之罪耳。即到佛所稽首作禮未及發問。
T2122_.53.0303b03: 佛知告曰。一切萬物皆歸無常。汝素所知。何
T2122_.53.0303b04: 爲憂愁。得離豚身常誦三自歸。如是三日却
T2122_.53.0303b05: 後七日天即壽盡下生維耶離國。作長者家
T2122_.53.0303b06: 子。在母胞胎日三自歸。始生墮地亦跪自歸。
T2122_.53.0303b07: 其母免身又無惡露。母傍侍婢怖而棄走。
T2122_.53.0303b08: 母亦深怪。謂之熒惑意欲殺之。父知貴子令
T2122_.53.0303b09: 好養之。年向七歳與其輩類於道邊戲。遇舍
T2122_.53.0303b10: 利目連。兒前作禮。衆聖驚怪。具説天上事。
T2122_.53.0303b11: 此兒請佛到家。佛爲説經。兒及父母内外親
T2122_.53.0303b12: 屬皆得阿惟越致。此云不退依經天有多種。具
如前三界篇中三十
T2122_.53.0303b13: 二門説。今對
六道略述四門
T2122_.53.0303b14: 感應縁略引
六驗
T2122_.53.0303b15: 　晋居士史世光　晋沙門釋惠嵬　宋侖
T2122_.53.0303b16: 氏有二女　魏沙門釋曇鸞　魏居士椽弦
T2122_.53.0303b17: 超　梁沙門釋慧韶
T2122_.53.0303b18: 夫十惡縁巨易或心塗。萬善力微難感靈性。
T2122_.53.0303b19: 姦心頻發凶状屡聞。正法罕逢教沈道喪。所
T2122_.53.0303b20: 以一息不追則萬劫永別。刹那暫隔則千代
T2122_.53.0303b21: 長離。良由信毀相競善惡交侵。愚惑之徒輕
T2122_.53.0303b22: 擧邪風。淳正之輩時遭佞逼。所以教流震旦
T2122_.53.0303b23: 六百餘年。崔赫周虐三被殘屏。禍不放踵。
T2122_.53.0303b24: 殃及己身。致招感應之徴。善惡之報。是以建
T2122_.53.0303b25: 安感夢而疾瘳。文宣降靈而病愈。呉王圍寺
T2122_.53.0303b26: 舍利浮光。齊主行刑刀尋刃斷。宇文毀僧而
T2122_.53.0303b27: 瘡潰。拓拔廢寺而膿流。孫皓溺像而陰疼。赫
T2122_.53.0303b28: 連兇頑而震死。古今善惡禍福徴祥。廣如宣
T2122_.53.0303b29: 驗冥祥報應感通寃魂幽明搜神旌異法苑弘
T2122_.53.0303c01: 明經律異相三寶徴應聖迹歸心西國行傳名
T2122_.53.0303c02: 僧高僧冥報拾遺等。卷盈數百不可備列。傳
T2122_.53.0303c03: 之典謨。懸諸日月。足使目覩。唐猜來惑。故
T2122_.53.0303c04: 經曰。行善得善報。行惡得惡報。易曰。積善之
T2122_.53.0303c05: 家必有餘慶。積惡之家必有餘殃。信知善惡
T2122_.53.0303c06: 之報影響相從。苦樂之徴猶來相剋。余尋傳
T2122_.53.0303c07: 記四千有餘。故簡靈驗各題篇末。若不引證
T2122_.53.0303c08: 邪病難除。餘之不盡。冀補茲處
T2122_.53.0303c09: 晋史世光者。襄陽人也。咸和八年於武昌死。
T2122_.53.0303c10: 七日沙門支法山轉小品。疲而微臥。聞靈座
T2122_.53.0303c11: 上如有人聲。史家有婢字張信。見世光在座
T2122_.53.0303c12: 上著衣帢具如平生。語信云。我本應墮龍
T2122_.53.0303c13: 中。支和上爲我轉經。曇護曇堅迎我上第七
T2122_.53.0303c14: 梵天快樂處矣。護堅並是山之沙彌已亡者
T2122_.53.0303c15: 也。後支法山復往爲轉大品。又來在座。世
T2122_.53.0303c16: 光生時以二幡供養。時在寺中乃呼張信持
T2122_.53.0303c17: 幡送我。信曰。諾。便絶死。將信持幡。倶西北
T2122_.53.0303c18: 飛。上一青山如琉璃色。到山頂望見天門。
T2122_.53.0303c19: 光乃自提幡遣信令還。與一青香如巴豆。曰
T2122_.53.0303c20: 以上支和＊上。信未還。便遙見世光直入天
T2122_.53.0303c21: 門。信復道而還。倐忽蘇活。亦不復見手中香
T2122_.53.0303c22: 也。幡亦故在寺中。世光與信於家去時。其六
T2122_.53.0303c23: 歳兒見之指語祖母曰。阿郎飛上天。婆爲見
T2122_.53.0303c24: 不。世光後復與天人十餘。倶還其家徘徊而
T2122_.53.0303c25: 去。毎來必見簪帢。去必露髻。信問之。答曰。
T2122_.53.0303c26: 天上有冠不著此也。後乃著天冠。與群天人
T2122_.53.0303c27: 鼓琴行歌。徑上母堂。信問。何用屡來。曰我來
T2122_.53.0303c28: 欲使汝輩知罪福也。亦兼娯樂阿母。琴音清
T2122_.53.0303c29: 妙不類世聲。家人小大悉得聞之。然聞其聲
T2122_.53.0304a01: 如隔壁障。不得親察也。唯信聞之獨分明焉。
T2122_.53.0304a02: 有頃去。信自送見光入一黒門。有頃來出
T2122_.53.0304a03: 謂信曰。舅在此日見榜撻楚痛難勝。省視還
T2122_.53.0304a04: 也。舅坐犯殺罪。故受此報。可告舅母會僧
T2122_.53.0304a05: 轉經。當稍免脱。舅即輕車將軍報終也右一出
冥祥記		」
T2122_.53.0304a06: 晋長安釋慧嵬。不知何人。止長安大寺戒行
T2122_.53.0304a07: 澄潔。多栖處山谷。修禪定之業。有一無頭鬼
T2122_.53.0304a08: 來。嵬神色無變。乃謂鬼曰。汝無頭。便無頭痛
T2122_.53.0304a09: 之患。一何快哉。鬼便隱形。復作無腹鬼來。但
T2122_.53.0304a10: 有手足。嵬又曰。汝既無腹。便無五藏之憂。一
T2122_.53.0304a11: 何樂哉。須臾復作異形。嵬皆隨言遣之。後久
T2122_.53.0304a12: 時天甚寒雪。有一女子來求寄宿。形貌端正。
T2122_.53.0304a13: 衣服鮮明。姿媚柔雅。自稱天女。以上人有徳。
T2122_.53.0304a14: 天遣我來以相慰喩。談欲言勸動其意。嵬執
T2122_.53.0304a15: 志貞確一心無擾。乃謂女曰。吾心若死灰。無
T2122_.53.0304a16: 以革嚢見試。女遂陵雲而逝。顧謂歎曰。海
T2122_.53.0304a17: 水可竭。須彌可傾。彼上人者秉志堅貞。後以
T2122_.53.0304a18: 晋隆安三年。與法顯倶游西域。不知所終。續
T2122_.53.0304a19: 有釋賢護。姓孫。涼州人。來止廣漢閻興寺。
T2122_.53.0304a20: 常習禪爲業。又善律行纖豪無缺。以晋隆安
T2122_.53.0304a21: 五年卒。臨亡口出五色光明。照滿寺内。遺言
T2122_.53.0304a22: 使燒身。弟子行之。既而支節都盡。唯手一指
T2122_.53.0304a23: 不然。因埋之塔下右一出梁
朝高僧傳
T2122_.53.0304a24: 宋侖氏二女。東官曾城人也。是時祖姉妹。元
T2122_.53.0304a25: 嘉九年。姉年十歳。妹年九歳。里越愚蒙未知
T2122_.53.0304a26: 經法。忽以二月八日。並失所在。三日而歸粗
T2122_.53.0304a27: 説見佛。九月十五日又失。一旬還作外國語。
T2122_.53.0304a28: 誦經及梵書。見西域沙門便相開解。明＊年
T2122_.53.0304a29: 正月十五日忽復失去。田間作人云。見其從
T2122_.53.0304b01: 風徑飄上天。父母號懼祀神求福。既而經月
T2122_.53.0304b02: 乃反。剃頭爲尼。被服法衣。持髮而歸自説。
T2122_.53.0304b03: 見佛及比丘尼曰。汝宿世因縁應爲我弟子。
T2122_.53.0304b04: 擧手摩頭髮因墮落。與其法名。大曰法縁。小
T2122_.53.0304b05: 曰法綵。臨遣還曰。可作精舍。當與汝經法
T2122_.53.0304b06: 也。女既歸家即毀除鬼座。繕立精廬夜齋
T2122_.53.0304b07: 誦。夕中毎有五色光明。流泛峯嶺若燈燭
T2122_.53.0304b08: 云。女曰。此後容止華雅音制詮正。上京風
T2122_.53.0304b09: 調不能過也。刺史韋朗就里並迎供養。聞其
T2122_.53.0304b10: 談説甚敬異焉。於是溪里皆知奉法右一出
冥祥記
T2122_.53.0304b11: 魏西河石壁谷玄中寺沙門曇鸞。未詳氏族。
T2122_.53.0304b12: 雁門人。家近五臺山。神迹靈異怪逸于民。鸞
T2122_.53.0304b13: 因患氣疾。周行醫療。行至汾川秦陵故墟。入
T2122_.53.0304b14: 城東門上望青雲。忽見天門洞開。六欲階
T2122_.53.0304b15: 位。上下重復。歴然鸞覩。由斯疾愈。後往江
T2122_.53.0304b16: 南陶隱居處。求覓仙方冀益長壽。及屆山所
T2122_.53.0304b17: 接對欣然。便以仙方十卷用酬來意。還至浙
T2122_.53.0304b18: 江。有鮑郎子神者。一鼓涌浪七日便止。正値
T2122_.53.0304b19: 波初無由得渡。鸞便往廟所以情祈告。必如
T2122_.53.0304b20: 所請當爲起廟。須臾神即現形。状如二十。來
T2122_.53.0304b21: 告鸞曰。若欲＊渡者明旦當得。願不食言。及
T2122_.53.0304b22: 至明晨。濤由鼓怒。纔入船裏恬然安靜。依
T2122_.53.0304b23: 斯達到。梁帝見重。因出勅爲江神更起靈廟。
T2122_.53.0304b24: 後辭帝還魏境。欲往名山依方修治。行至洛
T2122_.53.0304b25: 下。逢中國三藏菩提流支。鸞往啓曰。佛法頗
T2122_.53.0304b26: 有長生不死法勝此土仙經者乎。支唾地告
T2122_.53.0304b27: 曰。是何言歟。非相比也。此方何處有長生不
T2122_.53.0304b28: 死法。縱得長年少時不死。終輪三有。即以
T2122_.53.0304b29: 觀經授之曰此大仙方。依之修行當得解脱
T2122_.53.0304c01: 生死永絶輪迴。後移住汾州北山石壁玄中
T2122_.53.0304c02: 寺。一心依經作淨土業。春秋六十有七。臨至
T2122_.53.0304c03: 終日。幡華幢蓋高映院宇。香氣蓬勃音聲繁
T2122_.53.0304c04: 鬧。預登寺者並同矚之。以魏興和四年。卒於
T2122_.53.0304c05: 平遙山寺。年六十有七右一出梁
高僧傳
T2122_.53.0304c06: 魏濟北郡從事椽弦超。字義起。以嘉平中。
T2122_.53.0304c07: 夜獨宿夢有神女來從之。自稱天玉女。東郡
T2122_.53.0304c08: 人。姓成公。字知瓊。早失父母。天帝哀其孤
T2122_.53.0304c09: 苦。遣令下嫁從夫。當其夢也精爽感寤。嘉其
T2122_.53.0304c10: 美異非常人之容。覺寤欽想。若存若亡。如此
T2122_.53.0304c11: 三四夕。顯然來游。駕輜&T051150;從八婢。服綾羅
T2122_.53.0304c12: 綺繍之衣。姿顏容體状若飛仙。自言。年七十。
T2122_.53.0304c13: 視之如十五六女。車上有壺榼。清白琉璃。五
T2122_.53.0304c14: 具飮啖。奇異饌具。遂下酒啖。與義起共飮食。
T2122_.53.0304c15: 謂義起曰。我天上玉女。見遣下嫁故來從君。
T2122_.53.0304c16: 不謂君徳。宿時感運宜爲夫婦。不能有益亦
T2122_.53.0304c17: 不爲損。然行來常可得駕輕車乘肥馬。飮食
T2122_.53.0304c18: 常得遠味異膳。繒素可得充用不乏。然我神
T2122_.53.0304c19: 人。不爲君子。亦無妬忌之性。不害君婚姻之
T2122_.53.0304c20: 義。遂爲夫婦。贈其詩一篇。其文曰
T2122_.53.0304c21: 飄颻浮勃述。&MT06417;曹雲石滋。芝英不須潤至徳
T2122_.53.0304c22: 與時期。神仙豈虚降。應運來相之。納我榮五
T2122_.53.0304c23: 族。送我致禍災
T2122_.53.0304c24: 此其詩之大較。其文二百餘言不能悉録。並
T2122_.53.0304c25: 注易七卷占卜吉凶等。義起皆運其旨。作夫
T2122_.53.0304c26: 婦經七八年。父母爲義起取婦之後。分日而
T2122_.53.0304c27: 嫌。分夕而寢。夜來晨去。儵忽若飛。唯義起見
T2122_.53.0304c28: 之。餘人不見。雖居闇室輒聞人聲。常見蹤跡。
T2122_.53.0304c29: 然不覩其形。後人怪問。漏泄其事。玉女遂便
T2122_.53.0305a01: 求去云。我神人也。雖與君交不願人見。而君
T2122_.53.0305a02: 性疏漏。我往與君積年交結。恩義不輕。一
T2122_.53.0305a03: 旦分別豈不愴恨。勢不得久各努力。呼侍御
T2122_.53.0305a04: 人。下酒啖食。發簶取織成裙衫兩腰。賜與義
T2122_.53.0305a05: 起。又贈詩一首。把臂告辭涕泠流離。肅然昇
T2122_.53.0305a06: 車去若迅飛。義起憂感積日殆至委頓。後
T2122_.53.0305a07: 到濟北魚山陌上。西行遙望曲道頭有一馬
T2122_.53.0305a08: 車。似知瓊。馳前到。果是玉女也。遂披帷相
T2122_.53.0305a09: 見。前悲後喜。控左授接同乘至洛。遂爲室家
T2122_.53.0305a10: 剋復舊好。至于太康中猶在。但不日日往
T2122_.53.0305a11: 來。毎於三月三日五月五日七月七日九月
T2122_.53.0305a12: 九日旦十五日。輒下往來經宿而去。張茂先
T2122_.53.0305a13: 爲作神女賦右一出
搜神記
T2122_.53.0305a14: 梁蜀郡龍淵寺沙門慧韶。姓陳。本頴川太丘
T2122_.53.0305a15: 人。少欲多智聰敏不群。春秋五十。卒於本
T2122_.53.0305a16: 寺摩訶衍堂中。時成都民應始豐賢者。因病
T2122_.53.0305a17: 氣絶。而心上煖。五日方醒。云。被攝至閻羅
T2122_.53.0305a18: 王聞處分。云迎法師。須臾便至。王下殿合掌
T2122_.53.0305a19: 頂禮。更無言説。唯書文書作一大政之字。韶
T2122_.53.0305a20: 出外坐於曠路樹下見一少童。以漆柳箕&T016254;
T2122_.53.0305a21: 生袈裟。令韶著之。有十僧來迎。豐識和慈二
T2122_.53.0305a22: 禪師。幡蓋烈道騰虚而去。又當終夕有安
T2122_.53.0305a23: 浦寺尼久病悶絶。醒云。送韶法師及五百僧。
T2122_.53.0305a24: 登七寶梯到天宮殿講堂中。其地如水精床
T2122_.53.0305a25: 席華整。亦有麈尾机案。蓮華滿池。韶就座談
T2122_.53.0305a26: 説。少時便起。送別者令歸。其生滅冥祥感見
T2122_.53.0305a27: 類此。以天監二年七月三日。卒于龍淵寺。春
T2122_.53.0305a28: 秋五十有四右一出梁
高僧傳
T2122_.53.0305a29: 人道部　此別
八部
T2122_.53.0305b01:   述意部　會名部　住處部　業因部　貴
T2122_.53.0305b02: 賤部　貧富部　受苦部
T2122_.53.0305b03: 述意部第一
T2122_.53.0305b04: 夫論人道之中。身形浮僞多諸罪業。喜造&MT01891;
T2122_.53.0305b05: 瑕。仁智道消恩良義絶。所以崔抒弑君。
T2122_.53.0305b06: 高臣害父。七雄並爭。萬國連蹤。互騁憍
T2122_.53.0305b07: 奢各衒婬蕩。淳風永盡美化不行。三毒競興
T2122_.53.0305b08: 十纒爭發。四流浩漫五蓋幽深。顛倒無明轉
T2122_.53.0305b09: 復滋甚。遂使生同險樹命等危城。口蜜易消
T2122_.53.0305b10: 井藤難久。壠頭松下哭響摧殘。廣巷重門悲
T2122_.53.0305b11: 聲嗚咽。今爲人中悉皆懺悔。絓是圓首方足
T2122_.53.0305b12: 上智下愚。西盡瞿耶東極于逮。北窮單越。南
T2122_.53.0305b13: 罄閻浮。乃至板屋氈帷。文身被髮。飮血茹毛。
T2122_.53.0305b14: 巣居穴處。雕蹄黒齒。倒住傍行。弱水毛浮。危
T2122_.53.0305b15: 峯繩度。邊城遠戍。裝甲負戈。繋縛鎖囚。擔
T2122_.53.0305b16: 金捧木。並願各修禮讓。人氣孝慈。息放蕩
T2122_.53.0305b17: 之心。斷荒婬之色。質齊金石體類嵩華。八
T2122_.53.0305b18: 苦不侵九横長遣也
T2122_.53.0305b19: 會名部第二
T2122_.53.0305b20: 如婆沙論中釋。人名止息意。故名爲人。謂六
T2122_.53.0305b21: 趣之中能止息意。故名爲人。謂於六趣之中。
T2122_.53.0305b22: 能止息煩惱惡亂之意。莫過於人。故稱止息
T2122_.53.0305b23: 意也。又人者忍也。謂於世間違順情能安忍。
T2122_.53.0305b24: 故名爲忍。又立世阿毘曇論云。何故人道名
T2122_.53.0305b25: 摩&T072933;沙。此有八義。一聰明故。二爲勝故。三
T2122_.53.0305b26: 意微細故。四正覺故。五智慧増上故。六能別
T2122_.53.0305b27: 虚實故。七聖道正器故。八聰慧業所生故。説
T2122_.53.0305b28: 人道爲摩&T072933;沙。又新婆沙論。問何故此趣名
T2122_.53.0305b29: 末奴沙。答昔有轉輪王。名曼犾多。告諸人曰。
T2122_.53.0305c01: 汝等欲有所作。應先思惟稱量觀察。爾時人
T2122_.53.0305c02: 即如王教欲有所作。皆先思惟稱量觀察。便
T2122_.53.0305c03: 於種種工巧業處。而得善巧。以能用意思惟
T2122_.53.0305c04: 觀察所作事故。名末奴沙。有説。先造作増長
T2122_.53.0305c05: 下身語意妙行。往彼生。令彼生相續。故名人
T2122_.53.0305c06: 趣。有説。多憍慢故名人。以五趣中憍慢多者
T2122_.53.0305c07: 無如人故。有説。能寂靜意故名人。以五趣中
T2122_.53.0305c08: 能寂靜意無如人者。故契經説。人有三事勝
T2122_.53.0305c09: 於諸天。一勇猛。二憶念。三梵行
T2122_.53.0305c10: 住處部第三
T2122_.53.0305c11: 如新婆沙論云。此四天下人住四大洲。謂贍
T2122_.53.0305c12: 部洲。毘提訶洲。瞿陀尼洲。拘盧洲。亦住八中
T2122_.53.0305c13: 洲。何等爲八。謂拘盧洲有二眷屬。一矩拉
T2122_.53.0305c14: 婆洲。二憍拉婆洲。毘提訶洲有二眷屬。一提
T2122_.53.0305c15: 訶洲。二蘇訶洲。瞿陀尼洲有二眷屬。一舍搋
T2122_.53.0305c16: 洲。二嗢怛羅漫怛里挐洲。贍部洲有二眷
T2122_.53.0305c17: 屬。一遮末羅洲。二筏羅遮末羅洲。此八洲中
T2122_.53.0305c18: 人形短小。如此方侏儒。有説。七洲是人所
T2122_.53.0305c19: 住。遮末羅洲。唯邏刹娑居此。有説。此所説八
T2122_.53.0305c20: 即是四大洲之異名。以一一洲皆有二異名
T2122_.53.0305c21: 故。如是説者應如初説此八中洲一一復有
T2122_.53.0305c22: 五百小洲以爲眷屬。於中或有人住。或非人
T2122_.53.0305c23: 住。或有空者也
T2122_.53.0305c24: 問曰。人趣形貌云何。答曰。其形上立。然贍部
T2122_.53.0305c25: 洲人面如車箱。毘提訶人面如半月。瞿陀尼
T2122_.53.0305c26: 人面如滿月。拘盧洲人面如方池
T2122_.53.0305c27: 問曰。語言云何。答曰。世界初成一切皆作聖
T2122_.53.0305c28: 語。後以飮食時有情不平等故。及諂誑増上
T2122_.53.0305c29: 故。便有種種語。乃至有不能言者
T2122_.53.0306a01: 業因部第四
T2122_.53.0306a02: 依業報差別經中。作四句分別。一者有業得
T2122_.53.0306a03: 身樂報而心不樂。如有福凡夫。二者有業得
T2122_.53.0306a04: 心樂報而身不樂。如薄福羅漢。三者有業得
T2122_.53.0306a05: 身心倶樂。如有福羅漢。四者有業得身心倶
T2122_.53.0306a06: 不樂。如薄福凡夫。諸如此等。皆悉報得此苦
T2122_.53.0306a07: 樂也
T2122_.53.0306a08: 又菩薩藏經云。爾時世尊告賢守長者曰。長
T2122_.53.0306a09: 者當知。我觀世間一切衆生。爲十苦事之所
T2122_.53.0306a10: 逼迫。何謂爲十。一者生苦逼迫。二者老苦逼
T2122_.53.0306a11: 迫。三者病苦逼迫。四者死苦逼迫。五者愁苦
T2122_.53.0306a12: 逼迫。六者怨苦逼迫。七者苦受逼迫。八者憂
T2122_.53.0306a13: 逼迫。九者痛惱逼迫。十者生死流轉大苦之
T2122_.53.0306a14: 所逼迫。我見如是十種苦事逼迫衆生。爲得
T2122_.53.0306a15: 阿耨菩提出離如是逼迫事故。以淨信心捨
T2122_.53.0306a16: 釋氏家。趣無上道。復次長者。我觀世間一切
T2122_.53.0306a17: 衆生。於無數劫。具造百千那庾多拘胝過失。
T2122_.53.0306a18: 常爲十種大毒箭所中。何謂爲十。一者愛毒
T2122_.53.0306a19: 箭。二者無明毒箭。三者欲毒箭。四者貪毒箭。
T2122_.53.0306a20: 五者過失毒箭。六者愚癡毒箭。七者慢毒箭。
T2122_.53.0306a21: 八者見毒箭。九者有毒箭。十者無有毒箭。長
T2122_.53.0306a22: 者。我見衆生爲於十種毒箭所中。求阿耨菩
T2122_.53.0306a23: 提。求斷如是毒箭故。以淨信心。捨釋氏家。趣
T2122_.53.0306a24: 無上道
T2122_.53.0306a25: 貴賤部第五
T2122_.53.0306a26: 若以四方言之。則北欝單越無貴無賤。彼無
T2122_.53.0306a27: 僕使之殊。故無貴賤。餘之三方皆有貴賤。以
T2122_.53.0306a28: 有君臣庶民之別。大家僕使之殊故。有貴賤
T2122_.53.0306a29: 別類也。總束貴賤。合有六品。一貴中之貴。謂
T2122_.53.0306b01: 輪王等。貴中之次。謂粟散王等。三貴中之
T2122_.53.0306b02: 下。謂如百僚等。四賤中之賤。謂駘駑豎子
T2122_.53.0306b03: 等。五賤中之次。謂僕隷等。六賤中之下。謂姫
T2122_.53.0306b04: 妾等。麁束如是。細分難盡
T2122_.53.0306b05: 貧富部第六
T2122_.53.0306b06: 若以四方言之。則北欝單越最富平等。東西
T2122_.53.0306b07: 二方處中。然有優劣。南閻浮提最貧。四方
T2122_.53.0306b08: 不同。如經具述。又閻浮提人貧富不定。各有
T2122_.53.0306b09: 三品。上者如轉輪王。總攝四方富包四海。一
T2122_.53.0306b10: 切所須無不備足。即如經説。輪王福力最
T2122_.53.0306b11: 大。若出世時。感五奇特。七寶來應。五奇特
T2122_.53.0306b12: 者。一者感於世界之中平正清淨流泉浴池
T2122_.53.0306b13: 處處皆有。二者感天甘露生於殿庭。王渇飮
T2122_.53.0306b14: 之身輕愈病。三者感大海水減一由旬。各於
T2122_.53.0306b15: 内畔涌出金沙之道。使王行之游四天下。四
T2122_.53.0306b16: 者感於牛頭之香生於海岸。王取燒之香氣
T2122_.53.0306b17: 劣盛。逆風遠聞四十里香。死者聞之悉皆還
T2122_.53.0306b18: 活。五者於迦眞隣陀之鳥生於海中。王抱
T2122_.53.0306b19: 觸之身心猗適。勝過六欲天之樂。以斯義故。
T2122_.53.0306b20: 往生論説偈云
T2122_.53.0306b21:     寶性功徳草 柔軟左右旋
T2122_.53.0306b22:     觸者生勝樂 過迦眞隣陀
T2122_.53.0306b23: 七寶具足千子雄猛如前
經説		第二富中者。謂如
T2122_.53.0306b24: 粟散王等。第三富中下者。謂如樹提伽等
T2122_.53.0306b25: 貪亦有三
思之可解
T2122_.53.0306b26: 受苦部第七
T2122_.53.0306b27: 夫論人道。唯苦非樂。愚著爲樂失者爲苦。
T2122_.53.0306b28: 妄見爲樂實見爲苦。故付法藏經云。世間衆
T2122_.53.0306b29: 苦不可願樂。此身不堅腐敗危脆。猶如聚沫
T2122_.53.0306c01: 須臾變滅。端正容貌甚可愛著。衰老既至將
T2122_.53.0306c02: 安所在。外覆薄皮謂爲嚴飾。膿血肉流惡
T2122_.53.0306c03: 露不淨。有爲無常甚大迅速。一視息頃四百
T2122_.53.0306c04: 生滅。譬如虚空震雷起雲暴風卒起尋復散
T2122_.53.0306c05: 滅。五欲不堅亦復如是。共相愛樂安隱快
T2122_.53.0306c06: 樂。無常既至誰有存者。世間衆苦甚難久居。
T2122_.53.0306c07: 故知人身唯苦無常。理應生厭速求解脱。一
T2122_.53.0306c08: 切有爲衆苦積聚。如癰如厠如箭入心。生老
T2122_.53.0306c09: 病死輪轉無際。無常敗壞速朽之法。如臨死
T2122_.53.0306c10: 囚。命不云遠。譬如牢獄人無可愛樂。猶路上
T2122_.53.0306c11: 菓衆所苦擲。此身可惡。會歸磨滅。烏鵲狐
T2122_.53.0306c12: 狼競共噉食。風吹日暴青爛臭處。髮毛牙齒
T2122_.53.0306c13: 狼藉在地。如此之身當何愛樂。宜勤方便速
T2122_.53.0306c14: 求解脱。縱使富貴如天終歸磨滅。外相似好
T2122_.53.0306c15: 内恒憂懼。故大莊嚴論云。如人著金鎖雖能
T2122_.53.0306c16: 繋於人。王位亦如是。恒有憂懼相。守護念
T2122_.53.0306c17: 苦失則大愁。猶以衣食遮故名樂。辛苦中
T2122_.53.0306c18: 横生樂想。故賓頭盧爲優陀延王。説法偈
T2122_.53.0306c19: 云
T2122_.53.0306c20:     王位雖尊嚴 代謝不暫停
T2122_.53.0306c21:     輕疾如電光 須臾歸衰滅
T2122_.53.0306c22:     王位極富逸 愚者情愛樂
T2122_.53.0306c23:     衰滅無時至 苦劇過下賤
T2122_.53.0306c24:     王者居高位 名聞滿十方
T2122_.53.0306c25:     端正甚可愛 種種自嚴身
T2122_.53.0306c26:     譬如臨死者 著華鬘瓔珞
T2122_.53.0306c27:     捨命未幾時 王位亦如是
T2122_.53.0306c28:     王者譬如王 常懷諸恐怖
T2122_.53.0306c29:     行住及坐時 乃至一切時
T2122_.53.0307a01:     於其親疎中 恒有疑懼心
T2122_.53.0307a02:     臣民宮妃后 象馬及珍寶
T2122_.53.0307a03:     國土諸所有 一切是王物
T2122_.53.0307a04:     諸王捨命時 皆棄無隨者
T2122_.53.0307a05: 又涅槃經。佛説偈云
T2122_.53.0307a06:     一切諸世間 生者皆歸死
T2122_.53.0307a07:     壽命雖無量 要必有終盡
T2122_.53.0307a08:     夫盛必有衰 合會有離別
T2122_.53.0307a09:     壯年不久停 盛色病所侵
T2122_.53.0307a10:     命爲死所呑 無有法常住
T2122_.53.0307a11:     諸王得自在 勢力無等雙
T2122_.53.0307a12:     一切皆遷滅 壽命亦如是
T2122_.53.0307a13:     衆苦輪無際 流轉無休息
T2122_.53.0307a14:     三界皆無常 諸有無有樂
T2122_.53.0307a15:     有道本性相 一切皆空無
T2122_.53.0307a16:     可壞法流動 常有衰患者
T2122_.53.0307a17:     恐怖諸過惡 老病死衰惱
T2122_.53.0307a18:     是諸無有邊 易壞怨所侵
T2122_.53.0307a19:     煩惱所纒裹 猶如蠶處繭
T2122_.53.0307a20:     何有智慧者 而當樂是處
T2122_.53.0307a21:     此身苦所集 一切皆不淨
T2122_.53.0307a22:     扼縛癰瘡等 根本無義利
T2122_.53.0307a23:     上至諸天身 皆亦復如是
T2122_.53.0307a24:     諸欲皆無常 故我不貪著
T2122_.53.0307a25:     離欲善思惟 而證於眞實
T2122_.53.0307a26: 故賓頭盧尊者語王云。大王。宜善觀察。何有
T2122_.53.0307a27: 五欲而得常者。何有王位而得久停。何有國
T2122_.53.0307a28: 界而不遷滅。何有珍寶而不散失。何有欲樂
T2122_.53.0307a29: 常恒不變。何有合會而不離散。一切五欲體。
T2122_.53.0307b01: 性實苦。皆從妄想而生於樂。故王位亦苦無
T2122_.53.0307b02: 安。如夢所見覺則知虚。是故智者應生厭離。
T2122_.53.0307b03: 即知一切内外所遷皆是無常。雖可麁細似
T2122_.53.0307b04: 異。然刹那不住是住是同。故經説。由色苦
T2122_.53.0307b05: 故。十時差別。一者膜時。二者泡時。三者皰
T2122_.53.0307b06: 時。四者肉團時。五者肢時。六者嬰孩時。七者
T2122_.53.0307b07: 童子時。八者少年時。九者盛壯時。十者衰老
T2122_.53.0307b08: 時。若非時無常。不應從膜乃至老死。良由三
T2122_.53.0307b09: 毒猛火燒心熾然不絶。故受斯苦依經云人亦多
種。具如前三
T2122_.53.0307b10: 界篇中四天下
洲品類廣説也
T2122_.53.0307b11: 感應縁略引一
十八驗
T2122_.53.0307b12: 春秋演孔圖曰。孔子長十尺大九圍。坐如
T2122_.53.0307b13: 蹲龍。立如牽牛。就之如昴如斗
T2122_.53.0307b14: 呉越春秋曰。伍子胥見呉王僚。僚望其顏色
T2122_.53.0307b15: 甚可畏。一丈十圍。眉間一尺。王僚與語三
T2122_.53.0307b16: 日。辭無復者。胥知王好之。毎入言語。偘偘有
T2122_.53.0307b17: 勇壯之氣
T2122_.53.0307b18: 涼記曰。呂光。字世明。連結豪賢施與待士
T2122_.53.0307b19: 身長八尺四寸。目重童。左肘生肉。印性沈
T2122_.53.0307b20: 重。質略寛大有度量。時人莫之識。唯王猛布
T2122_.53.0307b21: 衣時異之曰。此非凡人
T2122_.53.0307b22: 河圖玉版曰。從崑崙以北九萬里得龍伯國。
T2122_.53.0307b23: 人長三十丈。生萬八千歳而死。從崑崙以東
T2122_.53.0307b24: 得大秦國。人長十丈。從此以東十萬里得佻
T2122_.53.0307b25: 國。人長三丈五尺。從此國以東十萬里得中
T2122_.53.0307b26: 秦國。人長一丈
T2122_.53.0307b27: 龍魚河圖曰。天之東西南北極。各有銅鐵額
T2122_.53.0307b28: 兵。長三千萬丈三千億萬人。天之東西南北
T2122_.53.0307b29: 極。各有金剛敢死力士。長三千萬丈三千億
T2122_.53.0307c01: 萬人。天中大平之都有甲都食鬼鐵面兵。長
T2122_.53.0307c02: 三千萬丈三千億萬人
T2122_.53.0307c03: 鴻範五行傳曰。秦始皇時有大人。身長五
T2122_.53.0307c04: 丈足跡六尺夷狄服見於臨洮天。秦曰。
T2122_.53.0307c05: 勿大行夷狄之道將受其禍云
T2122_.53.0307c06: 魏志曰。天竺國人皆長一丈八尺。車離國男
T2122_.53.0307c07: 女皆長八尺
T2122_.53.0307c08: 魏志曰。咸熙二年襄武懸言。有大人現。長三
T2122_.53.0307c09: 丈餘。跡長三尺二寸。白髮著黄單衣黄巾柱
T2122_.53.0307c10: 杖呼民。王始語云。今當太平
T2122_.53.0307c11: 神異經曰。東南有人焉。周行天下。其長七
T2122_.53.0307c12: 尺。腹圍如長。箕頭箕頭髮
煩亂也		不飮食。朝呑惡
T2122_.53.0307c13: 鬼三千暮呑三百。但呑不咋。此人以鬼爲飯。
T2122_.53.0307c14: 以霧露爲漿。名天郭。一名食邪呑食
邪鬼		一名黄
T2122_.53.0307c15: 父今黄＊父鬼俗人
依此人而名之
T2122_.53.0307c16: 神異經曰。西北海外有人焉。長二千里。兩脚
T2122_.53.0307c17: 中間相去千里。腹圍一千六百里。但飮酒五
T2122_.53.0307c18: 升天酒
甘露		不食五穀魚肉。忽有飢時向天乃飽。
T2122_.53.0307c19: 好游山海間。不犯百姓不干萬物。與天地同
T2122_.53.0307c20: 生。名無路之人言無路者。高
大不可爲路		一名仁禮曰
仁人		一
T2122_.53.0307c21: 名信禮曰
信人		一名神與天地倶生而不
沒。故曰神也
T2122_.53.0307c22: 蜀王本記曰。秦襄王時。宕渠郡獻長人。長二
T2122_.53.0307c23: 十五丈六尺
T2122_.53.0307c24:
T2122_.53.0307c25:
T2122_.53.0307c26:
T2122_.53.0307c27:
T2122_.53.0307c28:
T2122_.53.0307c29:
T2122_.53.0308a01: 外國圖曰。大秦國人長丈五尺。&T026260;臂長脇好
T2122_.53.0308a02: 騎馲駝
T2122_.53.0308a03: 詩含神霧曰。東北極有人。長九寸。國語曰。孔
T2122_.53.0308a04: 子曰。僬僥長三尺。短之至也
T2122_.53.0308a05: 魏略西域傳曰。短人國在康居西北。男女皆
T2122_.53.0308a06: 長三尺。衆甚多。康居長老傳問。甞有商迷惑
T2122_.53.0308a07: 失道而到此國。國中甚多貝珠夜光明珠。商
T2122_.53.0308a08: 度此國。去康居可萬餘里
T2122_.53.0308a09: 魏略曰。倭南有侏儒國。其人長三四尺。去女
T2122_.53.0308a10: 王國四千餘里
T2122_.53.0308a11: 外國圖曰。僬僥國人長尺六寸。迎風則偃。背
T2122_.53.0308a12: 風則伏。眉目具足。但野宿。一曰僬僥長三尺。
T2122_.53.0308a13: 其國草木夏死而冬生。去九疑三萬里
T2122_.53.0308a14: 列子曰。從中州以東四十萬里得僬僥國。人
T2122_.53.0308a15: 長一尺五寸東北極有人。名竫人。長九寸秦
T2122_.53.0308a16: 始皇二十六年。有大人身長五丈。足跡六尺
T2122_.53.0308a17: 夷狄皆伏。有十二人現于臨洮。孔子曰。僬僥
T2122_.53.0308a18: 長三尺。短之至也。長者不過十。數之極也。今
T2122_.53.0308a19: 有五丈之人。此則無類而生也。是歳秦初兼
T2122_.53.0308a20: 六國。喜以爲瑞。鑄金人十二以像之。南戍五
T2122_.53.0308a21: 嶺。北築長城。西徑臨洮東至遼東。徑數千里。
T2122_.53.0308a22: 故大人先見於臨洮。明禍亂所起也。後十二
T2122_.53.0308a23: 年而秦亡也右此一十七驗
各依本録記也
T2122_.53.0308a24: 王莽建國四年。池陽有小人景。長尺餘。或
T2122_.53.0308a25: 乘車或歩行。操持萬物。大小各自稱三日
T2122_.53.0308a26: 止。管子曰。涸澤數百歳。谷之不水不絶者。
T2122_.53.0308a27: 生慶忌。慶忌者其状若人。長四寸。衣黄冠戴
T2122_.53.0308a28: 黄蓋乘小馬好疾游。以其名呼之。可使千里
T2122_.53.0308a29: 外。一名反報。然池陽之景。或者慶忌也乎」
T2122_.53.0308b01: 又曰。涸小水精生蚳。蚳者一頭而兩身。其
T2122_.53.0308b02: 状若蛇。長八尺。以其名呼之。可使取魚鼈
T2122_.53.0308b03: 右二事。
見搜神記		◎
T2122_.53.0308b04: ◎脩羅部此別
七部
T2122_.53.0308b05:   述意部　會名部　住處部　業因部　眷
T2122_.53.0308b06: 屬部　衣食部　戰鬪部
T2122_.53.0308b07: 述意部第一
T2122_.53.0308b08: 夫論脩羅道者。生此一途偏多諂曲。或稱兵
T2122_.53.0308b09: 鬪亂興師相伐。形容長大恒弊飢虚。體貌麁
T2122_.53.0308b10: 鄙毎懷瞋毒。稜層可畏擁聳驚人。並出三頭
T2122_.53.0308b11: 重安八臂。跨山&T050460;海把日&T016254;雲。天上求餐海
T2122_.53.0308b12: 中釀酒。如斯之類悉爲歸依。經是阿須輪
T2122_.53.0308b13: 王。睒婆利等。毘摩質多之眷屬。佉羅騫馱之
T2122_.53.0308b14: 朋流。乃至婆稚羅睺之等侶。舍脂跋陀之氣
T2122_.53.0308b15: 類。並願除憍慢習離諂曲心。殿堂光明蘭藉
T2122_.53.0308b16: 豐滿。休兵息刃止恚防貪。無復兩刃之苦。
T2122_.53.0308b17: 永絶藕絲之痛。樂聞正法渇仰大乘。捨離弊
T2122_.53.0308b18: 惡之身。受端嚴之質。任持國境擁護邦家。興
T2122_.53.0308b19: 建法城。弘益慧日也
T2122_.53.0308b20: 會名部第二
T2122_.53.0308b21: 云何名阿脩羅道者。依立世阿毘曇論釋云。
T2122_.53.0308b22: 阿脩羅者。以不能忍善不能下意。諦聽種種
T2122_.53.0308b23: 教化。其心不動。以憍慢故非善健兒。又非天
T2122_.53.0308b24: 故名阿脩羅。餘經亦云阿須倫。今依新婆沙
T2122_.53.0308b25: 論云。梵本正音名素洛。素洛是天。彼非天故。
T2122_.53.0308b26: 名阿素洛。復素洛名端正。彼非端正名阿素
T2122_.53.0308b27: 洛。又長阿含經云。脩羅生女端正生男多醜。
T2122_.53.0308b28: 故云不端正。或名不飮酒。此有二釋。一由過
T2122_.53.0308b29: 去持不飮酒戒。宿習餘力云不飮酒。二由本
T2122_.53.0308c01: 因好酒四天下採華布海釀酒不成變爲鹹
T2122_.53.0308c02: 水。既不得酒乘便令斷。故云不飮酒神。婆
T2122_.53.0308c03: 沙論云。或説天趣。由諂曲覆故。無決定者。或
T2122_.53.0308c04: 説鬼趣。由有舍脂故。得與諸天交通。故伽陀
T2122_.53.0308c05: 經云。有鬼有畜有天。正法念經亦云。有鬼有
T2122_.53.0308c06: 畜。或云劣天。劣天者。是毘摩質多。毘摩質
T2122_.53.0308c07: 多者。此云響高。亦云穴居。謂大海水底。出大
T2122_.53.0308c08: 音聲。自唱云。我是毘摩質多。故云響高。居在
T2122_.53.0308c09: 海穴。故云穴居
T2122_.53.0308c10: 住處部第三
T2122_.53.0308c11: 依正法念經云。脩羅居在五處住。一在地上
T2122_.53.0308c12: 衆相山中。其力最劣。二在須彌山北。入海
T2122_.53.0308c13: 二萬一千由旬有脩羅。名曰羅睺。統領無量
T2122_.53.0308c14: 阿脩羅衆。三復過二萬一千由旬有脩羅。名
T2122_.53.0308c15: 曰勇健。四復過二萬一千由旬有脩羅。名曰
T2122_.53.0308c16: 華鬘。復過二萬一千由旬有脩羅。名曰毘摩
T2122_.53.0308c17: 質多。此中出聲徹於海外。自云。我是毘摩質
T2122_.53.0308c18: 多阿脩羅。故云響高。其毘摩之母。依長阿含
T2122_.53.0308c19: 經云。劫初成時。昔有光音天入海洗身。水精
T2122_.53.0308c20: 入身生一肉卵。經八千歳乃生一女。身若須
T2122_.53.0308c21: 彌。千頭少一。頭有千眼。口別有千少一。口別
T2122_.53.0308c22: 四牙。牙上出火。猶若霹靂。有二十四脚。有九
T2122_.53.0308c23: 百九十九手。此女有時。在海浮戲水精入身
T2122_.53.0308c24: 生一肉卵。復經八千歳生毘摩質多。有九頭。
T2122_.53.0308c25: 頭有千眼。口常水出。手有千少一。脚唯有八。
T2122_.53.0308c26: 納香山乾闥婆女生舍脂羅睺。舍脂羅睺者。
T2122_.53.0308c27: 是帝釋取爲夫人。羅睺阿脩羅。亦云障日日。
T2122_.53.0308c28: 是帝釋前軍。先放日光射脩羅眼令不見天
T2122_.53.0308c29: 衆。故彼以手障之。由有勢力多共天諍。又新
T2122_.53.0309a01: 婆沙論。問。諸阿素洛退住何處。有説。妙高山
T2122_.53.0309a02: 中有空缺處。如覆寶器。其中有城是彼所住。
T2122_.53.0309a03: 問何故經説。阿素洛云。我所部村落住鹹海
T2122_.53.0309a04: 中。而阿素洛王住彼山内。有説。大鹹海中於
T2122_.53.0309a05: 金輪上有大金臺高廣各五百踰繕那。臺上
T2122_.53.0309a06: 有城是彼所住。阿素洛王亦有四苑。一名慶
T2122_.53.0309a07: 悦。二名歡喜。三名極喜。四名可愛。如三十三
T2122_.53.0309a08: 天有波利夜怛羅樹。阿素洛王所居樹亦有。
T2122_.53.0309a09: 阿素洛其形云何。答其形上立。問語言云
T2122_.53.0309a10: 何。答皆作聖語。問何趣所攝。有説。是天趣。
T2122_.53.0309a11: 有説鬼趣攝
T2122_.53.0309a12: 又起世經云。須彌山王東面去山過千由旬。
T2122_.53.0309a13: 大海之下有鞞摩質多羅阿修羅王國土住處
T2122_.53.0309a14: 縱廣八萬由旬。七重欄楯七重金銀鈴網。外
T2122_.53.0309a15: 有七重多羅行樹。皆是七寶所成。莊嚴校飾
T2122_.53.0309a16: 不可述盡。大城之中別立宮殿。名曰設摩婆
T2122_.53.0309a17: 啻。宮城縱廣一萬由旬。七重城壁並七寶合
T2122_.53.0309a18: 成。高百由旬。厚五十由旬。園池華菓衆鳥和
T2122_.53.0309a19: 鳴廣説如經。
不煩具録		須彌山王南面過千由旬。大海
T2122_.53.0309a20: 之下有踊躍何修羅王宮殿。其處縱廣八萬
T2122_.53.0309a21: 由旬。須彌山王西面亦千由旬。大海水下有
T2122_.53.0309a22: 奢婆羅阿修羅王宮殿。其處縱廣八萬由旬。
T2122_.53.0309a23: 須彌山王北面過千由旬。大海水下有羅睺羅
T2122_.53.0309a24: 阿修羅王宮殿。其處縱廣八萬由旬住處精
妙共前
T2122_.53.0309a25: 相
似		摩婆帝城王所住處。有羅睺羅阿修羅王
T2122_.53.0309a26: 聚會之所。亦名七頭。其處縱廣八萬由旬。牆
T2122_.53.0309a27: 壁欄楯各有七重。七寶合成。四面左近並有
T2122_.53.0309a28: 衆多諸小阿修羅不可述盡備如
經説
T2122_.53.0309a29: 業因部第四
T2122_.53.0309b01: 依業報差別經中。具説十業得阿修羅報。一
T2122_.53.0309b02: 身行微惡。二口行微惡。三意行微惡。四起
T2122_.53.0309b03: 於憍慢。五起於我慢。六起於増上慢。七起於
T2122_.53.0309b04: 大慢。八起於邪慢。九起於慢慢。十迴諸善根
T2122_.53.0309b05: 向阿修羅趣。若依正法念經。廣説四種修羅
T2122_.53.0309b06: 業因不同若約餘經。多由瞋慢及疑三種因
T2122_.53.0309b07: 業得彼生報
T2122_.53.0309b08: 又雜阿含經云。阿修羅前世時。曾爲貧人。居
T2122_.53.0309b09: 近河邊。常渡河擔薪。時河水深流澓駚疾。
T2122_.53.0309b10: 此人數爲水所漂殆死得出。時有辟支佛。詣
T2122_.53.0309b11: 舍乞食。歡喜即施。食訖空中飛去。貧人見之
T2122_.53.0309b12: 因以發願。願我後身長大一切深水無過膝
T2122_.53.0309b13: 者。以是因縁得此極大身。四大海水不能過
T2122_.53.0309b14: 膝。立大海中身過須彌。手據山頂下觀忉利
T2122_.53.0309b15: 天
T2122_.53.0309b16: 眷屬部第五
T2122_.53.0309b17: 依正法念經云。第一羅睺阿修羅王有四玉
T2122_.53.0309b18: 女。從憶念生。一名如影。二名諸香。三名妙
T2122_.53.0309b19: 林。四名勝徳。即此四女。一一皆有十二那由
T2122_.53.0309b20: 他侍女以爲眷屬。悉皆圍繞阿修羅王共相
T2122_.53.0309b21: 娯樂。恣情受樂不可具説。第二名勇健。威勢
T2122_.53.0309b22: 次勝。第三名花鬘。威勢更勝。第四名毘摩質
T2122_.53.0309b23: 多。威勢眷屬倍數更不可稱計。自餘臣妾左
T2122_.53.0309b24: 右僕使亦不可説。即知貴賤懸殊。不可一概
T2122_.53.0309b25: 而論
T2122_.53.0309b26: 衣食部第六
T2122_.53.0309b27: 若依正法念經説。修羅衣食自然。冠纓衣服
T2122_.53.0309b28: 純以七寶。鮮潔同天。所餐飮食隨念而生。悉
T2122_.53.0309b29: 皆百味與天同等。如大論説。彼之衣食雖復
T2122_.53.0309c01: 勝人。其若喫時。是則不如人也。謂彼凡所食
T2122_.53.0309c02: 時。末後一口要變作青泥。亦如龍王雖食百
T2122_.53.0309c03: 味。末後一口要當變作蝦蟇。是故經説不如
T2122_.53.0309c04: 人也
T2122_.53.0309c05: 戰鬪部第七
T2122_.53.0309c06: 如増一阿含經云。爾時世尊告諸比丘。受形
T2122_.53.0309c07: 大者莫過阿須倫王。形廣長八萬四千由延。
T2122_.53.0309c08: 其口縱廣千由旬。或欲觸犯日時。倍復化身
T2122_.53.0309c09: 十六萬由旬往日月前。日月王見已各懷恐
T2122_.53.0309c10: 怖不寧本處。以形可畏故。日月王懼不復有
T2122_.53.0309c11: 光明。然阿須倫不敢前捉日月。何以故。日月
T2122_.53.0309c12: 威徳有大神力。壽命極長顏色端正。受樂無
T2122_.53.0309c13: 窮住壽一劫。復是此間衆生福祐。令日月不
T2122_.53.0309c14: 爲阿須倫所見觸惱。時阿須倫便懷愁憂即
T2122_.53.0309c15: 於彼沒
T2122_.53.0309c16: 又長阿含經云。阿修羅大有威力。而生念言。
T2122_.53.0309c17: 此忉利天王及日月諸天行我頭上。誓取日
T2122_.53.0309c18: 月以爲耳璫。漸大瞋恚加欲捶之。即命舍摩
T2122_.53.0309c19: 梨毘摩質多二阿修羅王及諸大臣。各辦兵
T2122_.53.0309c20: 仗往與天戰。時難陀跋難陀二大龍王。身
T2122_.53.0309c21: 繞須彌周圍七匝。山動雲布。以尾打水大海
T2122_.53.0309c22: 浪灌須彌。忉利天曰。修羅欲戰矣。諸龍鬼
T2122_.53.0309c23: 神等各持兵從次交鬪。天若不如皆奔。四天
T2122_.53.0309c24: 王宮嚴駕攻伐。先白帝釋。帝釋告上乃至他
T2122_.53.0309c25: 化自在天。無數天衆及諸龍鬼前後圍繞。帝
T2122_.53.0309c26: 釋命曰。我軍若勝以五繋縛毘摩質多阿修
T2122_.53.0309c27: 羅。將還善法堂我欲觀之。修羅亦曰。我衆
T2122_.53.0309c28: 若勝亦以五繋縛帝釋。還七葉堂。我欲觀之。
T2122_.53.0309c29: 一時大戰兩不相傷。但觸身體生於痛惱。於
T2122_.53.0310a01: 帝釋現身乃有千眼。執金剛杵頭出煙焔。修
T2122_.53.0310a02: 羅見之乃退敗。即擒質多修羅繋縛將還。遙
T2122_.53.0310a03: 見帝釋便賜惡口。帝釋答曰。我欲共汝講
T2122_.53.0310a04: 説道義。何須惡口。壽天千歳少出多減。惡心
T2122_.53.0310a05: 好鬪。而子破戒。大修布施故。然以諂慢故受
T2122_.53.0310a06: 此身餘經以諂心修
福而受此身也		觀佛三昧經云。此毘摩質
T2122_.53.0310a07: 多羅阿修羅王母鬼食法。唯噉淤泥及渠藕
T2122_.53.0310a08: 根其兒長大見於諸天婇女圍繞。即白母言。
T2122_.53.0310a09: 人皆伉儷我何獨無。其母告曰。香山有神。名
T2122_.53.0310a10: 乾闥婆。其神有女。容姿美妙色踰白玉。身
T2122_.53.0310a11: 諸毛孔出妙音聲。甚適我意念爲汝娉。適汝
T2122_.53.0310a12: 願不。阿修羅言。善哉善哉。願母往求。爾時其
T2122_.53.0310a13: 母行詣香山告彼樂神。我有一子威力自在。
T2122_.53.0310a14: 於四天下而無等倫。汝有令女可適吾子。其
T2122_.53.0310a15: 女聞已願樂隨從。時阿修羅。納彼女已。未久
T2122_.53.0310a16: 之間即便懷孕。經八千歳乃生一女。其女顏
T2122_.53.0310a17: 容端正挺特。天上天下更無有比。面上姿媚
T2122_.53.0310a18: 八萬四千。左邊右邊各有八萬四千。前後亦
T2122_.53.0310a19: 爾。阿修羅見。以爲殊異。如月處星。甚爲奇
T2122_.53.0310a20: 特。憍尸迦聞求女爲妻。修羅聞喜以女妻之。
T2122_.53.0310a21: 帝釋立字。號曰悦意。諸天見之歎未曾有。視
T2122_.53.0310a22: 東忘西。視南忘北。乃至毛髮皆生悦樂。帝釋
T2122_.53.0310a23: 至歡喜園。共諸＊婇女入池遊戲。爾時悦意
T2122_.53.0310a24: 即生嫉妬。遣五夜叉往白父王。今此帝釋不
T2122_.53.0310a25: 復見寵。與諸＊婇女自共游戲。父聞此語心生
T2122_.53.0310a26: 瞋恚。即與四兵往攻帝釋立大海水踞須彌
T2122_.53.0310a27: 山頂。九百九十九手。同時倶作撼喜見城搖
T2122_.53.0310a28: 須彌山。四大海水一時波動。帝釋驚怖靡知
T2122_.53.0310a29: 所趣。時宮有神。白天王言。莫大驚怖。過去佛
T2122_.53.0310b01: 説般若波羅蜜。王當誦持。鬼兵自碎。是時帝
T2122_.53.0310b02: 釋坐善法堂。燒衆名香發大誓願。般若波羅
T2122_.53.0310b03: 蜜是大明呪。是無上呪。是無等等呪。審實
T2122_.53.0310b04: 不虚。我持此法。當成佛道令阿修羅自然退
T2122_.53.0310b05: 散。作是語時。於虚空中有刀輪。帝釋功徳故。
T2122_.53.0310b06: 自然而下當阿修羅上。時阿修羅耳鼻手足
T2122_.53.0310b07: 一時盡落。令大海水赤如蜯珠。時阿修羅即
T2122_.53.0310b08: 便驚怖。遁走無處。入藕絲孔
T2122_.53.0310b09: 感應縁略引
三驗
T2122_.53.0310b10: ◎西國志云。中印度在瞻波國。西南山石澗
T2122_.53.0310b11: 中。有修羅窟。有人因游山修道遇逢此窟。人
T2122_.53.0310b12: 遂入中見有修羅宮殿處。妙精華乍類天宮。
T2122_.53.0310b13: 園池林菓不可述盡。阿修羅衆既見斯人希
T2122_.53.0310b14: 來到此。語云。汝能久住以不。答云。欲還本
T2122_.53.0310b15: 處。修羅既見不住。遂施一桃與食訖。修羅
T2122_.53.0310b16: 語言。汝宜急出。恐汝身大窟不得容。言訖走
T2122_.53.0310b17: 出。身遂増長形貌麁大。人頭纔出。身大孔
T2122_.53.0310b18: 塞。遂不出盡。自爾已來年向數百。唯有大
T2122_.53.0310b19: 頭如三碩甕。人見共語具説此縁。人愍語云。
T2122_.53.0310b20: 我等鑿石令汝身出。其事云何。答云。恩澤。人
T2122_.53.0310b21: 奏國王。具述此意。君臣共議。此非凡人力敵
T2122_.53.0310b22: 千人。若鑿令出。儻有不測之意。誰能抗之。因
T2122_.53.0310b23: 此依舊。時人號爲大頭仙人。唐國使人王玄
T2122_.53.0310b24: 策。已三度至彼。以手摩頭共語。了了分明。近
T2122_.53.0310b25: 有山内野火燒頭焦黒。命猶不死。西國志六
T2122_.53.0310b26: 十卷。國家修撰。奉
T2122_.53.0310b27: 勅令諸學士畫圖。集在中臺。復有四十卷。從
T2122_.53.0310b28: 麟徳三年起首至乾封元年夏未方訖。余見
T2122_.53.0310b29: 玄策。具述此事
T2122_.53.0310c01: 又奘法師傳云。馱那羯&MT80744;迦國屬南印度。都
T2122_.53.0310c02: 城東西據山間各有大寺。其寺有婆毘吠伽
T2122_.53.0310c03: 論師唐云
明辯		於觀自在菩薩舊云觀世
音菩薩是		絶粒而服水
T2122_.53.0310c04: 三年。立志祈請待見彌勒菩薩。於是觀自在
T2122_.53.0310c05: 乃爲現色身。令在城南大山巖執金剛神所
T2122_.53.0310c06: 誦金剛呪。三年神授。云此巖石内有阿素洛
T2122_.53.0310c07: 宮舊云阿
脩羅宮		如法行請石壁當開。可即入中待
T2122_.53.0310c08: 彌勒出。我當相報。又經三年。呪芥子撃於石
T2122_.53.0310c09: 壁。豁然洞開。時有百千萬衆。觀覩驚歎。論師
T2122_.53.0310c10: 跨門。再三顧命衆人。唯有六人從入。餘者謂
T2122_.53.0310c11: 是毒蛇窟懼而不入。論師入已。當即石門還
T2122_.53.0310c12: 合如壁
T2122_.53.0310c13: 又玄奘法師云。貞觀十三年。奘在中印度摩
T2122_.53.0310c14: 迦陀國那爛陀寺。見一俗人。説云。有一
T2122_.53.0310c15: 人好色。毎承經言。修羅生男極醜生女端正。
T2122_.53.0310c16: 聞彼山内有阿修羅窟。別有宮殿。甚精殊好。
T2122_.53.0310c17: 同天佳妙。其人思欲。願見修羅女共爲匹對。
T2122_.53.0310c18: 常受持呪精勤三年。三年將滿所祈遂願。其
T2122_.53.0310c19: 人先是弟子親友。臨去召弟子相伴同去。弟
T2122_.53.0310c20: 子于時亦隨同行。既呪有徴。遂到宮門。門首
T2122_.53.0310c21: 儻者極嚴。志誠求請門人令通夫人。門人爲
T2122_.53.0310c22: 通具述來意。修羅女喜報守門人云。來者幾
T2122_.53.0310c23: 人。報云。二人。女報門人。呪者來入。同伴者
T2122_.53.0310c24: 且住門外。門人來報。誦呪者引入。弟子見引
T2122_.53.0310c25: 入已。自身不覺已到自家。舍南門立。自爾已
T2122_.53.0310c26: 來。更不知彼人消息。弟子因此發心捨家
T2122_.53.0310c27: 修道。願在伽藍供養三寶。其人具向奘法師
T2122_.53.0310c28: 述因縁◎
T2122_.53.0310c29: 法苑珠林卷第五
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