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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 00 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 [行番号:有/無] [返り点:無/有] [CITE]
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: T2122_.53.0301a20: 西明寺沙門釋道世撰
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_.53.0303b16: 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_.53.0304a07: 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_.53.0304a25: 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_.53.0304b12: 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_.53.0304c07: 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。曹雲石滋。芝英不須潤 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_.53.0305a15: 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 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 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_.53.0305b02: 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 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_.53.0306b27: 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_.53.0307b13: 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_.53.0307c17: 中間相去千里。腹圍一千六百里。但飮酒五
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。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_.53.0308a25: 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_.53.0308b06: 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。跨山海把日雲。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_.53.0309a21: 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_.53.0309a27: 壁欄楯各有七重。七寶合成。四面左近並有
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_.53.0310a08: 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_.53.0310b11: 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_.53.0310c05: 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_.53.0310c09: 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 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 [行番号:有/無] [返り点:無/有] [CITE] |