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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 00

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T2122_.53.0397a01: 往昔周穆王弟子造迦葉佛像
T2122_.53.0397a02: 又問。渭南終南二山有佛面山七佛澗者。答
T2122_.53.0397a03: 曰。此事同於前。南山庫谷天藏。是迦葉佛自
T2122_.53.0397a04: 手所造之藏也。今現有十三縁覺在谷内住」
T2122_.53.0397a05: 又問。此土常傳。有佛是殷時周昭莊王等
T2122_.53.0397a06: 造。互説不同。如何取定。答曰。皆有所以。弟
T2122_.53.0397a07: 子夏桀時生天。具見佛之垂化。且佛有三身。
T2122_.53.0397a08: 法報二身則非凡見。並化登地以上。唯有化
T2122_.53.0397a09: 身被該三千。百億釋迦隨人所感。前後不定。
T2122_.53.0397a10: 或在殷末。或在魯莊。倶在大千之中。前後咸
T2122_.53.0397a11: 傳一化。咸見隨機前後何定。若據法報常自
T2122_.53.0397a12: 湛然。不足難也
T2122_.53.0397a13: 又問。漢地所見諸瑞像。多傳育王第四女所
T2122_.53.0397a14: 造。其事匪幽冥難得其實。此事云何。答曰。此
T2122_.53.0397a15: 實不疑。爲育王第四女厥貌非研久而未出
T2122_.53.0397a16: 常恨其醜。乃圖佛形相還如自身。成已發願。
T2122_.53.0397a17: 佛之相好挺異於人。如何同我之形儀也。以
T2122_.53.0397a18: 此苦邀彌經年月後感佛現。忽異本形。父具
T2122_.53.0397a19: 問之。述其所願。今此山玉華荊州長沙楊都
T2122_.53.0397a20: 高悝及京城崇敬寺像。並是育王第四女造。
T2122_.53.0397a21: 或有書其光趺。依梵本書。漢人讀者罕識其
T2122_.53.0397a22: 文。育王因將此像。令諸鬼神隨縁所感流傳
T2122_.53.0397a23: 開悟。今覩像面莫匪女形。其崇敬寺地本是
T2122_.53.0397a24: 戰場。西晋將末有五胡大起。兵戈相殺。此地
T2122_.53.0397a25: 特多。地下人骨今掘猶得。所殺無辜殘害酷
T2122_.53.0397a26: 濫。故諸鬼神携以鎭之。令諸寃魂得生善念。
T2122_.53.0397a27: 周朝滅法神亦徒之。隋祖載隆佛還重起
T2122_.53.0397a28: 又問。幽冥所感俗中常有。神去形朽如何重
T2122_.53.0397a29: 來。或經七日多日。如生不異。答曰。人禀七
T2122_.53.0397b01: 識。識各有神。心識爲主。主雖前去餘神守護。
T2122_.53.0397b02: 不足怪也。如五戒中一戒五神。五戒便有二
T2122_.53.0397b03: 十五神。一戒破五神去餘者仍在。如大僧受
T2122_.53.0397b04: 戒。戒有二百五十神。亦戒戒之中。感得二百
T2122_.53.0397b05: 五十防衞比丘。若毀一重戒。但二百五十神
T2122_.53.0397b06: 去。餘者常隨
T2122_.53.0397b07: 法苑珠林卷第十四
T2122_.53.0397b08:
T2122_.53.0397b09:
T2122_.53.0397b10:
T2122_.53.0397b11: 法苑珠林卷第
T2122_.53.0397b12:  西明寺沙門釋道世撰 
T2122_.53.0397b13: 敬佛篇第六之
T2122_.53.0397b14: 彌陀部第四 此別
六部
T2122_.53.0397b15:   述意部 會名部 辯處部 能見部 業
T2122_.53.0397b16: 因部 引證部
T2122_.53.0397b17: 述意部第一
T2122_.53.0397b18: 夫避苦求樂。寔品物之常情。厭濁欣淨。是
T2122_.53.0397b19: 生靈之舊理。但行有美惡土成麁妙。娑婆五
T2122_.53.0397b20: 痛。由積惡而丘坑。安養七珍。因習善而華
T2122_.53.0397b21: 勝。業成三輩報爲九品。寶臺珍觀。假勝念而
T2122_.53.0397b22: 崔嵬。玉沼瓊池。藉善心而皎潔。花開蓮合。
T2122_.53.0397b23: 驗慈父之非虚。浪動波迴。聞法言之在耳。
T2122_.53.0397b24: 自非功勤志固行滿因圓。何能隨千心
T2122_.53.0397b25: 而上金臺。依十念而昇樂國也
T2122_.53.0397b26: 會名部第二
T2122_.53.0397b27: 述曰。世界皎潔。目之爲淨。即淨所居。名之爲
T2122_.53.0397b28: 土。故攝論云。所居之土無於五濁。如&MT03608;
T2122_.53.0397b29: 珂等名清淨土。法華論云。無煩惱衆生住處
T2122_.53.0397c01: 名爲淨土。淨土不同有其四種。一法性上。
T2122_.53.0397c02: 以眞如爲體。故梁攝論云。以蓮華王爲淨土
T2122_.53.0397c03: 所依。譬法界眞如爲淨土所依體故。二實報
T2122_.53.0397c04: 土。依攝論云。以二空爲門。三慧爲出入路。奢
T2122_.53.0397c05: 摩他毘鉢舍那爲乘。以根本無分別智爲用。
T2122_.53.0397c06: 此皆約報功徳辯其出體。三事淨土。謂上妙
T2122_.53.0397c07: 七寶。是五塵色性聲香味觸爲其土相。故攝
T2122_.53.0397c08: 論云。佛周遍光明七寶處也。又華嚴經云。諸
T2122_.53.0397c09: 佛境界相中種種間錯莊嚴。故淨土論云。備
T2122_.53.0397c10: 諸珍寶性具足妙莊嚴。又新翻大菩薩藏經
T2122_.53.0397c11: 云。假使如上世界。乃至大火洞然如來在中。
T2122_.53.0397c12: 若依經行。若住坐臥。其處自然八功徳水出
T2122_.53.0397c13: 現於地。四化淨土。謂佛所變七寶五塵爲化
T2122_.53.0397c14: 土體。故涅槃經云。以佛神力地皆柔軟。無有
T2122_.53.0397c15: 丘墟土沙礫石。乃至猶如西方無量壽佛極
T2122_.53.0397c16: 樂世界等。又大莊嚴論云。由智自在隨彼所
T2122_.53.0397c17: 欲。能現水精瑠璃等清淨世界。又維摩經云。
T2122_.53.0397c18: 佛以足指案地現淨等事。又十地經云。隨諸
T2122_.53.0397c19: 衆生心所樂見。爲示現故。此諸經論所明。並
T2122_.53.0397c20: 約化爲淨土。由佛神力現故有。攝故即無。
T2122_.53.0397c21: 故名化土
T2122_.53.0397c22: 辯處部第三
T2122_.53.0397c23: 述曰。上來雖明土有四種。然綱要有二。一報
T2122_.53.0397c24: 土。二化土。此二即攝理事二土。初報土者。謂
T2122_.53.0397c25: 佛如來出世諸善體是無漏。非三界所攝故。
T2122_.53.0397c26: 淨土論云。觀彼世界相。勝過三界道又智度
T2122_.53.0397c27: 論云。有妙淨土出過三界。然佛所居無處爲
T2122_.53.0397c28: 處。過在十方世界。或依法身而安淨土。故論
T2122_.53.0397c29: 云。釋迦牟尼佛。更有清淨世界如阿彌陀國。
T2122_.53.0398a01: 其彌陀佛亦有嚴淨不嚴淨世界如釋迦佛。
T2122_.53.0398a02: 又涅槃經云。我實不出閻浮提界。又法華經
T2122_.53.0398a03: 偈云
T2122_.53.0398a04:     常在靈鷲山 及餘諸住處
T2122_.53.0398a05:     衆生見劫盡 大火所燒時
T2122_.53.0398a06:     我此土安隱 天人常充滿
T2122_.53.0398a07:     園林諸堂閣 種種寶莊嚴
T2122_.53.0398a08: 又華嚴經云。如來淨土。或在如來寶冠。或在
T2122_.53.0398a09: 耳璫。或在瓔珞。或在衣文。或在毛孔。如是毛
T2122_.53.0398a10: 孔既容世界。故知十住論云。佛擧一歩則過
T2122_.53.0398a11: 恒河沙等三千世界。其事知是。化土處者。但
T2122_.53.0398a12: 所居化土無別方處。但依報土而起麁相。或
T2122_.53.0398a13: 通十方。或在當界。引接三乘人天等衆如彌
T2122_.53.0398a14: 陀世尊。引此忍界凡小衆生。而安淨國。或於
T2122_.53.0398a15: 穢現淨如按地現淨。譬同天宮其事如是。或
T2122_.53.0398a16: 於衆生共相器世界間。種子所感於中顯現
T2122_.53.0398a17: 淨穢境界。隨其六道各見不同。此皆由外名
T2122_.53.0398a18: 言熏習。因識種成就感得器世界。影像相現。
T2122_.53.0398a19: 此影像是本識相分。由共相種子與影像相。
T2122_.53.0398a20: 彼現相識爲因縁。即此共相。由内報増上
T2122_.53.0398a21: 即此共相由内報増上縁力。感得如此苦樂
T2122_.53.0398a22: 不同
T2122_.53.0398a23: 能見部第四
T2122_.53.0398a24: 述曰。如凡夫二乘。於穢土中見阿彌陀佛。諸
T2122_.53.0398a25: 菩薩等於淨土中見阿彌陀佛。據此二説。報
T2122_.53.0398a26: 土則一向純淨。應土則有染有淨。故淨土論
T2122_.53.0398a27: 云。土有五種。一純淨土。唯在佛果。二淨穢
T2122_.53.0398a28: 土。謂淨多穢少。即八地已上。三淨穢亭等土。
T2122_.53.0398a29: 謂從初地乃至七地。四穢淨土。謂穢多淨少
T2122_.53.0398b01: 即地前性地。五雜穢土。謂未入性地。第五人
T2122_.53.0398b02: 見後一不見前四。第四人見後二不見前三。
T2122_.53.0398b03: 第三人見後三不見前二。第二人見後四不
T2122_.53.0398b04: 見前一。第一佛上下五土悉知悉見也
T2122_.53.0398b05: 業因部第五
T2122_.53.0398b06: 述曰。具引經論十説不同。或説一行而生淨
T2122_.53.0398b07: 土。如涅槃經云。有徳國王覺徳比丘。爲護
T2122_.53.0398b08: 法因縁生不動國。又維摩經云直心是菩薩
T2122_.53.0398b09: 淨土。菩薩成佛時。不諂衆生來生其國等。或
T2122_.53.0398b10: 説二行而生淨土。如梁攝論云。出世善法者。
T2122_.53.0398b11: 無分別智及後得智所生善根。爲出世善法
T2122_.53.0398b12: 名因。或用定慧爲乘。或説三行而生淨土。如
T2122_.53.0398b13: 涅槃經云。思惟三三昧空無作無相而生淨
T2122_.53.0398b14: 土。又觀經云。令未來一切凡夫生極樂國。當
T2122_.53.0398b15: 修三業。一孝養父母事師不殺修十善業。二
T2122_.53.0398b16: 受三歸具足衆戒不犯。威儀。三發菩提心深
T2122_.53.0398b17: 信因果。讀誦大乘勸進行者。如是三事是名
T2122_.53.0398b18: 淨業。或説四行而生淨土。如維摩經云。行
T2122_.53.0398b19: 四無量心是菩薩淨土。菩薩成佛時。慈悲喜
T2122_.53.0398b20: 捨衆生來生其國。或四攝法是菩薩淨土。謂
T2122_.53.0398b21: 布施愛語利益同事。是菩薩淨土。菩薩成佛
T2122_.53.0398b22: 時。解脱所攝衆生來生其國。或説五行而生
T2122_.53.0398b23: 淨土。如淨土論云。一者禮拜。二者讃歎。三者
T2122_.53.0398b24: 作願。四者觀察。五者迴向。或説六行而生淨
T2122_.53.0398b25: 土。如維摩經云。布施是菩薩淨土。菩薩成佛
T2122_.53.0398b26: 時。一切能捨衆生來生其國。乃至智慧是菩
T2122_.53.0398b27: 薩淨土。菩薩成佛時。一切智慧衆生來生其
T2122_.53.0398b28: 國等。或説七行而生淨土。如維摩經云。布以
T2122_.53.0398b29: 七淨華浴此無垢人。一者戒淨。二者定淨。三
T2122_.53.0398c01: 者見淨。四者度疑淨。五者道非道淨。六者
T2122_.53.0398c02: 行淨。七者行斷智淨。前二是方便道。次三是
T2122_.53.0398c03: 見道。次一是修道。後一是無學道。由斯七淨
T2122_.53.0398c04: 得成四道。四道既成故報居淨土也。或説八
T2122_.53.0398c05: 行而生淨土。如維摩經云。菩薩成就幾法於
T2122_.53.0398c06: 此世界行無瘡疣生于淨土。答云。成就八法
T2122_.53.0398c07: 生*于淨土。一饒益衆生而不望報。代於衆生
T2122_.53.0398c08: 受諸苦惱。二所作功徳盡以施之。三等心衆
T2122_.53.0398c09: 生謙下無礙。四於諸菩薩觀之如佛。五所未
T2122_.53.0398c10: 聞經聞之不疑。六不與聲聞而相違背。七不
T2122_.53.0398c11: 嫉彼供不高己利。而於其中調伏其心。八常
T2122_.53.0398c12: 省己過不訟彼短。常以一心求諸功徳。或説
T2122_.53.0398c13: 九行而生淨土。如無量壽經云。略説三輩廣
T2122_.53.0398c14: 説九品具如
經説
或説十行而生淨土。如維摩經
T2122_.53.0398c15: 云。十善是菩薩淨土。菩薩成佛時。命不中夭
T2122_.53.0398c16: 大富梵行。所言誠諦常以軟語。眷屬不離善
T2122_.53.0398c17: 和諍訟。言必饒益不嫉不恚。正見衆生來生
T2122_.53.0398c18: 其國。又彌勒發問經云。若欲樂生安養國者。
T2122_.53.0398c19: 當修十念即得往生。何等。爲十。一者於一切
T2122_.53.0398c20: 衆生常生慈心。二者於一切衆生不毀其行。
T2122_.53.0398c21: 若有毀者終不往生。三者於一切衆生深起
T2122_.53.0398c22: 悲心除殘害心。四者發護法心不惜身命。於
T2122_.53.0398c23: 一切法不生誹謗。五者於忍辱中生決定心。
T2122_.53.0398c24: 六者深心清淨不染利養。七者發一切種智
T2122_.53.0398c25: 心日日常念無有廢忘。八者於一切衆生生
T2122_.53.0398c26: 尊重心。除憍慢心謙下言説。九者於諸談話
T2122_.53.0398c27: 不生染著。心近於覺意深起種種善根因縁
T2122_.53.0398c28: 不生憒鬧散亂心。十者常念觀佛除去諸相。
T2122_.53.0398c29: 彌勒當知。如是十念。一一次第相續而起。不
T2122_.53.0399a01: 生彼國無有是處。或説三十七品是菩薩淨
T2122_.53.0399a02: 土。菩薩成佛時。念處正勤神足根力覺道衆
T2122_.53.0399a03: 生來生其國。或如無量壽經云。發四十大願
T2122_.53.0399a04: 而生淨土上來所説廣略雖異隨行一法
與理冥符皆得往生安樂國土
優波提舍
T2122_.53.0399a05: 論偈云
T2122_.53.0399a06:     觀彼世界相 勝過三界道
T2122_.53.0399a07:     究盡如虚空 廣大無邊際
T2122_.53.0399a08:     正道大慈悲 出世善根生
T2122_.53.0399a09:     淨光明滿足 如鏡日月輪
T2122_.53.0399a10: 述曰。若據實報淨土。要修出世無漏正因。與
T2122_.53.0399a11: 理行相成方得往生。若是下品之人本無正
T2122_.53.0399a12: 業。隨起一行。或臨終日十念雖成。唯生化土
T2122_.53.0399a13: 未能見報。具述觀法。備在大小乘禪門十卷
T2122_.53.0399a14: 中説
T2122_.53.0399a15: 引證部第六
T2122_.53.0399a16: 阿彌陀鼓音聲王陀羅尼經云。爾時世尊告
T2122_.53.0399a17: 諸比丘。西方安樂世界今現有佛。號阿彌陀。
T2122_.53.0399a18: 若有四衆能正受持彼佛名號。以此功徳臨
T2122_.53.0399a19: 欲終時。阿彌陀即與大衆往此人所令其得
T2122_.53.0399a20: 見。見已尋生慶悦倍増功徳。以是因縁所生
T2122_.53.0399a21: 之處。永離胞胎穢欲之形。純處鮮妙寶蓮華
T2122_.53.0399a22: 中自然化生。具六神通光明赫奕。阿彌陀佛
T2122_.53.0399a23: 與聲聞倶。如來應供正遍知。其國號曰清泰。
T2122_.53.0399a24: 聖王所住。其城縱廣十千由旬。於中充滿刹
T2122_.53.0399a25: 利之種。阿彌陀佛父名月上轉輪聖王。其母
T2122_.53.0399a26: 名曰殊勝妙顏。子名月明。奉事弟子名無垢
T2122_.53.0399a27: 稱。智慧弟子名曰賢光。神足精勤弟子名曰
T2122_.53.0399a28: 大化。爾時魔王名曰無勝。有提婆達多名曰
T2122_.53.0399a29: 寂靜。又無量壽經云。佛告彌勒。假使三千大
T2122_.53.0399b01: 千世界猛火。爲念阿彌陀佛名故。要當於中
T2122_.53.0399b02: 直過。未足爲難
T2122_.53.0399b03: 又華嚴經云。爾時心王菩薩摩訶薩告諸菩
T2122_.53.0399b04: 薩言。佛子。此娑婆世界釋迦牟尼佛刹一劫
T2122_.53.0399b05: 於安樂世界阿彌陀佛刹爲一日一夜。安樂
T2122_.53.0399b06: 世界一劫於聖服幢世界金剛佛刹爲一日一
T2122_.53.0399b07: 夜。聖服幢世界一劫於不退轉音聲輪世界
T2122_.53.0399b08: 善樂光明清淨開敷佛刹爲一日一夜。不退
T2122_.53.0399b09: 轉音聲輪世界一劫於離垢世界法幢佛刹爲
T2122_.53.0399b10: 一日一夜。離垢世界一劫於善燈世界師子
T2122_.53.0399b11: 佛刹爲一日一夜。善燈世界一劫於善光明
T2122_.53.0399b12: 世界盧舍那藏佛刹爲一日一夜善光明世
T2122_.53.0399b13: 界一劫於超出世界法光明清淨開敷蓮華佛
T2122_.53.0399b14: 刹爲一日一夜。超出世界一劫於莊嚴慧世
T2122_.53.0399b15: 界一切光明佛刹爲一日一夜。莊嚴慧世界
T2122_.53.0399b16: 一劫於鏡光明世界覺月佛刹爲一日一夜。佛
T2122_.53.0399b17: 子。如是次第。乃至百萬阿僧祇世界。最後世
T2122_.53.0399b18: 界一劫於勝蓮華世界賢首佛刹爲一日一夜。
T2122_.53.0399b19: 普賢菩薩等諸大菩薩充滿其中
T2122_.53.0399b20: 又阿彌陀佛經云。佛告諸比丘僧。是阿闍世
T2122_.53.0399b21: 王太子及五百長者子。却後無數劫。皆當作
T2122_.53.0399b22: 佛如阿彌陀佛。佛言。是阿闍世王太子及五
T2122_.53.0399b23: 百長者子。住菩薩道以來無央數劫。皆各供
T2122_.53.0399b24: 養四百億佛已。今復來供養我。阿闍世王太
T2122_.53.0399b25: 子及五百長者子等。皆前世迦葉佛時。爲我
T2122_.53.0399b26: 弟子。今皆復會是共相値也
T2122_.53.0399b27: 感應縁略引
十驗
T2122_.53.0399b28: 宋沙門僧亮 宋居士葛濟之 宋比丘尼慧
T2122_.53.0399b29: 木 宋魏世子 宋沙門曇遠 梁沙門法悦
T2122_.53.0399c01:  隋五十菩薩瑞像 隋沙門慧海 唐沙門
T2122_.53.0399c02: 道昻 唐沙門善胄
T2122_.53.0399c03: 宋江陵長沙寺沙門釋僧亮。志操剛烈戒徳
T2122_.53.0399c04: 堅淨。常結西方願造丈六無量壽像。功用既
T2122_.53.0399c05: 巨積年不辦。聞湘州錮溪山廟甚饒銅器。欲
T2122_.53.0399c06: 化導鬼神取充成辦。遂詣刺史張邵。告以
T2122_.53.0399c07: 事源。請船數艘壯士百人。張曰。此廟靈驗
T2122_.53.0399c08: 犯者輒斃。且蠻人守護恐此難果。亮曰。福與
T2122_.53.0399c09: 君共。死則身當。張即給人船。未至一宿神已
T2122_.53.0399c10: 預知。風震雲冥鳥獸嗚呼。俄而亮到霧歇日
T2122_.53.0399c11: 明。未至廟屋二十餘歩。有兩銅&T055114;各數百
T2122_.53.0399c12: 斛。見一大蛇長十餘丈。從&T055114;騰出亘身斷道。
T2122_.53.0399c13: 從者百人悉皆退散。亮乃整服而進。振錫告
T2122_.53.0399c14: 蛇曰。汝前世罪業故受蟒身。不聞三寶何由
T2122_.53.0399c15: 自拔。吾造丈六無量壽像。聞此饒銅遠來相
T2122_.53.0399c16: 詣。幸可開路使我得前。蛇乃擧頭看亮引身
T2122_.53.0399c17: 而去亮躬率人徒輦取銅器。唯床頭唾壺可
T2122_.53.0399c18: 容四升。有蝘蜓長二尺有餘跳躍出入。遂
T2122_.53.0399c19: 置不取。廟器重大十不收一。唯勝小者船滿
T2122_.53.0399c20: 而還。守廟之人莫敢拒護。亮還都鑄像。以宋
T2122_.53.0399c21: 元嘉九年畢功。神表端嚴威光煒曜。造像靈
T2122_.53.0399c22: 異聲傳京師。宋文皇帝奉迎還都以焔光未
T2122_.53.0399c23: 備。勅造金薄圓光。欲處安樂寺。僉以彭城之
T2122_.53.0399c24: 塔號同本封且顯居國門。送處像焉至明帝
T2122_.53.0399c25: 之初。以舊邸爲寺。請像移住。舊在湘宮大殿
T2122_.53.0399c26: 右一驗出
梁高僧傳
T2122_.53.0399c27: 宋葛濟之句容人稚川後也。妻同郡紀氏。體
T2122_.53.0399c28: 貌閑雅甚有婦徳。濟之世事仙學。紀氏亦同。
T2122_.53.0399c29: 而心樂佛法。常存誠不替。元嘉十三年方在
T2122_.53.0400a01: 機織。忽覺雲日開朗空中清明。因投釋筐梭
T2122_.53.0400a02: 仰望四表。見西方有如來眞形及寶蓋幡幢
T2122_.53.0400a03: 蔽映天漢。心獨喜曰。經説無量壽佛。即此者
T2122_.53.0400a04: 耶。便頭面作禮。濟之敬其如此。仍起就之。紀
T2122_.53.0400a05: 授濟手指示佛所。濟亦登見半身及諸幡蓋。
T2122_.53.0400a06: 俄而隱沒。於是雲日鮮彩五色燭曜。郷比親
T2122_.53.0400a07: 族頗亦覩見。兩三食頃方稍除歇。自是村閭
T2122_.53.0400a08: 多歸法者
T2122_.53.0400a09: 宋尼慧木者。姓傅氏。十一出家持小乘戒。居
T2122_.53.0400a10: 梁郡築弋村寺。始讀大品日誦兩卷。師慧超
T2122_.53.0400a11: 甞建經堂。木往禮拜。輒見屋内東北隅有一
T2122_.53.0400a12: 沙門。金色黒衣足不履地。木又於夜中臥而
T2122_.53.0400a13: 誦習。夢到西方見一浴池有芙蓉華。諸化生
T2122_.53.0400a14: 人列坐其中。有一大華獨空無人。木欲登華。
T2122_.53.0400a15: 攀牽用力不覺誦經。音響高大。木母謂其魘
T2122_.53.0400a16: 驚起喚之。木母篤老。口無復齒。木常嚼哺
T2122_.53.0400a17: 飴母。爲以過中不得淨潄。故年將立不受大
T2122_.53.0400a18: 戒母終亡後。木自除草開壇請師受戒忽於
T2122_.53.0400a19: 壇所見天地晃然悉黄金色。仰望西南見一
T2122_.53.0400a20: 天。人著襈衣衣色赤黄。去木或近或遠尋沒
T2122_.53.0400a21: 不見。凡見靈異祕不語人。木兄出家聞而欲
T2122_.53.0400a22: 知。乃誑誘之曰。汝爲道積年竟無所昭。比
T2122_.53.0400a23: 可養髮當訪出門。木聞甚懼謂當實然。乃粗
T2122_.53.0400a24: 言所見。唯靜稱尼聞其道徳。稱往爲狎。方便
T2122_.53.0400a25: 請問。乃爲具説。木後與同等共禮無量壽佛。
T2122_.53.0400a26: 因伏地不起。咸謂得眠。蹴而問之。木竟不答。
T2122_.53.0400a27: 靜稱復獨苦求問。木云。當伏地之時。夢往安
T2122_.53.0400a28: 養國見佛爲説小品。已得四卷。因被蹴即覺。
T2122_.53.0400a29: 甚追恨之。木元嘉十四年。時已六十九
T2122_.53.0400b01: 宋魏世子者。梁郡人也。奉法精進。兒女遵
T2122_.53.0400b02: 修。唯婦迷閉不信釋教。元嘉初。女年十四病
T2122_.53.0400b03: 死。七日而蘇。云可安施高座并無量壽經。世
T2122_.53.0400b04: 子即爲具設經座。女先雖齋戒禮拜。而未甞
T2122_.53.0400b05: 看經。即昇座轉讀聲句清利。下啓父言。兒死
T2122_.53.0400b06: 便往無量壽國。見父兄及己三人。池中已有
T2122_.53.0400b07: 芙蓉大華。後當化生其中。唯母獨無。不勝此
T2122_.53.0400b08: 苦。乃心故歸啓報。語竟復絶。母於是乃敬法
T2122_.53.0400b09:
T2122_.53.0400b10: 何曇遠。廬江人也。父萬壽御史中丞。遠
T2122_.53.0400b11: 奉法精至持菩薩戒。年十八。元嘉九年丁父
T2122_.53.0400b12: 艱哀毀致招疾。殆將滅性。號踊之外。便歸
T2122_.53.0400b13: 心淨土庶祈感應。遠時請僧常有數人。師僧
T2122_.53.0400b14: 含亦在焉。遠常向含悔懺宿業。恐有縁終無
T2122_.53.0400b15: 感徹。僧含毎奬厲勸以莫怠。至十年二月十
T2122_.53.0400b16: 六日。夜轉經竟。衆僧已眠。四更中忽自唱言。
T2122_.53.0400b17: 歌誦歌誦。僧含驚而問之。遠曰。見佛身黄金
T2122_.53.0400b18: 色。形状大小如今行像。金光周身浮焔丈餘。
T2122_.53.0400b19: 幡華翊從充牣虚空。瓌妙麗極事絶言稱。
T2122_.53.0400b20: 遠時住西廂中云。佛自西來轉身西向。當
T2122_.53.0400b21: 而立呼其速去。曇遠常日羸喘示有氣息。此
T2122_.53.0400b22: 夕壯厲悦樂動容便起淨手。含布香手中并
T2122_.53.0400b23: 取園華遙以散佛。母謂遠曰。汝今若去不念
T2122_.53.0400b24: 吾耶。遠無所言。俄而頓臥。家既宿信聞此靈
T2122_.53.0400b25: 異。既皆欣肅不甚悲懼。遠至五更忽然而終。
T2122_.53.0400b26: 宅中芬馨數日乃歇右四驗出
冥祥記也
T2122_.53.0400b27: 梁京師正覺寺釋法悦。戒素沙門也。齊末初
T2122_.53.0400b28: 爲僧主止京師正覺寺。敦修福業四部所歸。
T2122_.53.0400b29: 悦甞聞彭城宋王寺有丈八金像。乃宋車騎
T2122_.53.0400c01: 徐州刺史王仲徳所造。光相之工江右稱最。
T2122_.53.0400c02: 州境或應有災祟及僧尼横延釁戻。像則流
T2122_.53.0400c03: 汗。汗之多少則禍患之濃淡也。宋泰始初。彭
T2122_.53.0400c04: 城北屬郡虜。共欲遷像。引至萬夫竟不能致。
T2122_.53.0400c05: 齊初率州數郡欲起義南附。亦驅逼衆僧助
T2122_.53.0400c06: 守營塹。時虜師蘭陵公攻陷此營。獲諸沙
T2122_.53.0400c07: 門。於是盡執二州道人幽繋園裏。遣表僞臺
T2122_.53.0400c08: 誣以助亂。像時流汗擧殿皆濕。時僞梁王謙
T2122_.53.0400c09: 鎭在彭城。亦多少信向。親往像所使人拭之。
T2122_.53.0400c10: 隨拭隨出終莫能止。王乃燒香禮拜至心
T2122_.53.0400c11: 誓曰。衆僧無罪。弟子自當營護。不使罹禍。若
T2122_.53.0400c12: 幽誠有感願拭汗即止。於是自手拭之。隨拭
T2122_.53.0400c13: 即燥。王具表其事。諸僧見原釋。悦既欣覩靈
T2122_.53.0400c14: 異誓願瞻禮。而關禁阻隔莫由克遂。又昔宋
T2122_.53.0400c15: 明皇帝。經造丈八金像。四鑄不成。於是改爲
T2122_.53.0400c16: 丈四。悦乃與白馬寺沙門智靖。率合同縁欲
T2122_.53.0400c17: 改造丈八無量壽像。以申厥志。始鳩集金銅。
T2122_.53.0400c18: 屬齊末亂離。復致推斥。至梁初方以事啓
T2122_.53.0400c19: 聞。降勅聽許。并助造光趺。材官工巧隨用資
T2122_.53.0400c20: 給。以梁天鑒八年五月三日。於小莊嚴寺營
T2122_.53.0400c21: 鑄本量佛身。四萬斤銅融寫已竭。尚未至
T2122_.53.0400c22: 胸。百姓送銅不可稱計。投諸鑪冶隨鑄而摸
T2122_.53.0400c23: 内不滿。猶自如先。又馳啓聞。勅給功徳銅
T2122_.53.0400c24: 三千斤。臺内始就量送。而像處已見羊車傳
T2122_.53.0400c25: 詔載銅鑪側。於是飛𣡖銷*融一鑄便滿。甫
T2122_.53.0400c26: 爾之間人車倶失。比臺内銅出方知向之所
T2122_.53.0400c27: 送。信實靈感。工匠喜踊道俗稱讃。及至開摸
T2122_.53.0400c28: 量度乃踊成丈九。而光相不差。又有大錢二
T2122_.53.0400c29: 枚。猶見在衣絛竟不銷鑠。並莫測其然。尋
T2122_.53.0401a01: 昔量銅四萬。准用有餘。後益三千。計闕未滿。
T2122_.53.0401a02: 而祥瑞冥密出自心圖。故知神理幽通殆非
T2122_.53.0401a03: 人事。初像素既成。比丘道昭常夜中禮懺。忽
T2122_.53.0401a04: 見素所晃然洞明。詳視久之乃知神光之異。
T2122_.53.0401a05: 鑄後三日未及開摸。有禪師道度。高潔僧也。
T2122_.53.0401a06: 捨其七條袈裟助費開頂。俄而遙見二僧跪
T2122_.53.0401a07: 開像髻。逼就觀之倐然不見。時悦靖二僧相
T2122_.53.0401a08: 次遷化。勅以像事委之定林僧祐。其年九月
T2122_.53.0401a09: 二十六日。移像還光宅寺。是月不雨頗有埃
T2122_.53.0401a10: 塵。及明將遷像。夜有輕雲遍上微雨沾澤。僧
T2122_.53.0401a11: 祐經行像所。係念天氣。遙見像邊有光焔上
T2122_.53.0401a12: 下。如燈如燭。并聞推懺禮拜之聲。入戸詳視
T2122_.53.0401a13: 揜然倶燃。防寺蒋孝孫亦所同見。是夜淮中
T2122_.53.0401a14: 賈客並聞。大航舶下催督治橋。有如數百人
T2122_.53.0401a15: 聲。將知靈器之重。豈人致焉。其後更鑄光趺。
T2122_.53.0401a16: 並有風香之瑞。自葱河以左。金像之最唯此
T2122_.53.0401a17: 一耳右二驗出
梁高僧傳
T2122_.53.0401a18: 隋時有阿彌陀佛五十菩薩像者。西域天竺
T2122_.53.0401a19: 之瑞像也。相傳云。昔天竺雞頭摩寺五通菩
T2122_.53.0401a20: 薩。往安樂界請阿彌陀佛。娑婆衆生願生淨
T2122_.53.0401a21: 土。無佛形像願力莫由。請垂降許。佛言。汝且
T2122_.53.0401a22: 前去尋當現彼。及菩薩還其像已至。一佛五
T2122_.53.0401a23: 十菩薩。各坐蓮華在樹葉上。菩薩取葉所在
T2122_.53.0401a24: 圖寫流布遠近。漢明感夢使往祈法。便獲迦
T2122_.53.0401a25: 葉摩騰等至雒陽。後騰姉子作沙門。持此瑞
T2122_.53.0401a26: 像又達此國。所在圖之。未幾齎像西返。而此
T2122_.53.0401a27: 圖傳不甚流廣。魏晋已來年載乃遠。又經滅
T2122_.53.0401a28: 法。經像湮除。此之瑞迹殆將不見。隋文帝
T2122_.53.0401a29: 開教。有沙門明憲。從高齊道長法師所得此
T2122_.53.0401b01: 一本。説其本起與傳符焉。是以圖寫流布遍
T2122_.53.0401b02: 於宇内。時有北齊畫工曹仲達者。本是曹
T2122_.53.0401b03: 國人。善於丹青妙盡梵迹。傳摸西瑞。京邑
T2122_.53.0401b04: 所推。故今寺壁正陽皆其眞範右一驗出
西域傳記
T2122_.53.0401b05: 隋江都安樂寺釋慧海俗姓張氏。清河武城
T2122_.53.0401b06: 人也。善閑經論。然以淨土爲業。專精致感。忽
T2122_.53.0401b07: 有齊州僧道銓。齎無量壽像來云。是天竺雞
T2122_.53.0401b08: 頭摩寺五通菩薩。乘空往彼安樂世界。圖寫
T2122_.53.0401b09: 儀容。既冥會素情深懷禮懺。乃覩神光炤爍
T2122_.53.0401b10: 慶所希幸。於是摸寫懇苦。願生彼土沒齒爲
T2122_.53.0401b11: 念。至夜忽起依常面西禮竟跏趺。至曉方
T2122_.53.0401b12: 顏色怡和儼如神在。以大業五年五月
T2122_.53.0401b13: 微患。依常面西跏趺而坐至曉方逝。春秋六
T2122_.53.0401b14: 十有九
T2122_.53.0401b15: 唐相州寒陵山寺釋道昻。未詳其氏。魏郡人
T2122_.53.0401b16: 也。履信標宗風神清徹。獨懷異操高尚世表。
T2122_.53.0401b17: 慧解夙成殆非開悟。結志西方願生安養。後
T2122_.53.0401b18: 知命極預告有縁。至八月初當來取別。期月
T2122_.53.0401b19: 既臨一無患。問齋時至未。景次昆吾即昇高
T2122_.53.0401b20: 座。身含奇相鑪發異香。援引四衆受菩薩戒。
T2122_.53.0401b21: 詞理切要聽者慚心。于時七衆圍繞飡承遺
T2122_.53.0401b22: 味。昻擧目高視。乃見天衆繽紛絃管繁會。中
T2122_.53.0401b23: 有清音遠聽哀婉。天衆高亮告於衆曰。兜率
T2122_.53.0401b24: 陀天樂音下迎。昻曰。天道乃是生死根本由
T2122_.53.0401b25: 來非願。常祈心淨土。如何此誠不遂意耶。言
T2122_.53.0401b26: 訖便覩天樂上騰須臾遠滅。便見西方香華
T2122_.53.0401b27: 伎樂充塞。如似團雲。飛涌而來旋環頂上。擧
T2122_.53.0401b28: 衆皆見。昻曰。大衆好住。今西方靈相來迎。事
T2122_.53.0401b29: 聞往。言訖但見香鑪墜手。便於高座而
T2122_.53.0401c01: 終。卒于報應寺。春秋六十有九。即貞觀
T2122_.53.0401c02: 年八月内也。道俗崩慟觀者如山。接捧將殯
T2122_.53.0401c03: 殮。足下有普光堂等文字生焉。還送寒陵山
T2122_.53.0401c04: 鑿窟處之。經春不壞坐固如初。又登講之夜。
T2122_.53.0401c05: 時屬陰暗素無燈燭。昻擧掌高示。便發異光。
T2122_.53.0401c06: 朗照堂宇。大衆覩瑞怪所從來。昻曰。此光手
T2122_.53.0401c07: 常有。何所怪乎。自非道會靈章行符隣聖
T2122_.53.0401c08: 者。何能現斯嘉應者哉
T2122_.53.0401c09: 唐西京淨影寺釋善胄。瀛州人也。善通經論
T2122_.53.0401c10: 涅槃偏長。席談機悟國中第一。行年七十有
T2122_.53.0401c11: 一。初患臨終語門人曰。吾一生正信在心。
T2122_.53.0401c12: 於佛理教無心輕略。不慮淨土不生。即令拂
T2122_.53.0401c13: 拭房宇燒香嚴待。病來多日委臥不起。忽爾
T2122_.53.0401c14: 自坐合掌語侍人曰。安置世尊令坐。口云世
T2122_.53.0401c15: 尊來也。胄今懺悔慚愧。如是良久曰。世尊
T2122_.53.0401c16: 去矣。低身似送。因臥曰。向者阿彌陀佛來。
T2122_.53.0401c17: 汝等不見耶。不久吾當去耳。語頃便卒右三
驗出
T2122_.53.0401c18: 唐高
僧傳
T2122_.53.0401c19: 法苑珠林卷第十五
T2122_.53.0401c20:
T2122_.53.0401c21:
T2122_.53.0401c22:
T2122_.53.0401c23:
T2122_.53.0401c24:
T2122_.53.0401c25:
T2122_.53.0401c26:
T2122_.53.0401c27:
T2122_.53.0401c28:
T2122_.53.0401c29:
T2122_.53.0402a01:
T2122_.53.0402a02:
T2122_.53.0402a03: 法苑珠林卷第十
T2122_.53.0402a04:  *西明寺沙門釋道世撰 
T2122_.53.0402a05: 敬佛篇第六之四
T2122_.53.0402a06: 彌勒部第五此別
五部
T2122_.53.0402a07:   述意部 受戒部 讃歎部 業因部 
T2122_.53.0402a08: 發願部
T2122_.53.0402a09: 述意部第一
T2122_.53.0402a10: 惟大覺世雄隨機利物。巧施現權之教。以救
T2122_.53.0402a11: 將來之急。時經末代命同風燭。逐要利生無
T2122_.53.0402a12: 過見佛。以釋尊遺囑。於我法中所修行者。並
T2122_.53.0402a13: 付慈氏令悟聖果。大聖殷勤理固無妄。一念
T2122_.53.0402a14: 相値終隔四流。結妙願於華林。感慈顏於兜
T2122_.53.0402a15: 率。能扣冥機雲龍相會。故上生經云。是諸
T2122_.53.0402a16: 人等皆於法中種諸善根。釋迦牟尼佛遣來
T2122_.53.0402a17: 付我。觀此一言實固可祈。自晋代之末始傳
T2122_.53.0402a18: 斯經。曁乎宋明肇興茲會。起千尺之尊儀。摸
T2122_.53.0402a19: 萬仞之道樹。設供上林鱗集大衆。於是四部
T2122_.53.0402a20: 欣躍虔誠弘化。毎歳良辰三會無缺。自齊代
T2122_.53.0402a21: 馭暦法縁増廣。文宣徳教彌綸斯業。從此已
T2122_.53.0402a22: 來大會罕集行者希簡。設有修學安心無法。
T2122_.53.0402a23: 今録諸經依之修行。冀通八正則芬列於紫
T2122_.53.0402a24: 宮。化流十善則暉煥於兜率。功被下生澤均
T2122_.53.0402a25: 初會也
T2122_.53.0402a26: 受戒部第二
T2122_.53.0402a27: 述曰。若是居家白衣未受戒者。先受翻邪三
T2122_.53.0402a28: 歸。日別六時隨時便受。顯歸三寶。自誓不
T2122_.53.0402a29: 迴必得上生。若出家五衆已受得戒。但依修
T2122_.53.0402b01: 行。不須別受。若無戒行追空念善。亦不得
T2122_.53.0402b02: 生。故智度論云。我某甲盡形壽。歸依佛歸
T2122_.53.0402b03: 依法歸依僧如是
三説
我某甲盡形壽歸依佛竟。歸
T2122_.53.0402b04: 依法竟。歸依僧竟如是
三説
又處胎經。佛告彌勒
T2122_.53.0402b05: 偈云
T2122_.53.0402b06:     汝所三會人 是吾先所化
T2122_.53.0402b07:     九十六億人 受吾五戒者
T2122_.53.0402b08:     次是三歸人 九十二億者
T2122_.53.0402b09:     一稱南無佛 皆得成佛道
T2122_.53.0402b10: 述曰。廣明三歸功力。具如敬福論三卷説。既
T2122_.53.0402b11: 受得三歸。次須受十善戒法。若不行十善。定
T2122_.53.0402b12: 不得上生。應具修威儀。至一出家人前誡勗
T2122_.53.0402b13: 心至誠懺悔。然後受云。我某甲盡形壽。
T2122_.53.0402b14: 於一切有情上下不簡凡聖不起殺心。乃至
T2122_.53.0402b15: 第十。我某甲盡形壽。於一切有情上*下不
T2122_.53.0402b16: 簡凡聖不起邪見如是
三説
T2122_.53.0402b17: 我某甲盡形壽。於一切有情上*下不簡凡聖
T2122_.53.0402b18: 不起殺心竟。乃至第十我某甲盡形壽。於一
T2122_.53.0402b19: 切有情上*下不簡凡聖不起邪見竟如是
三説
此之
T2122_.53.0402b20: 十善禁防身三過殺盜婬。口四過妄言綺語
T2122_.53.0402b21: 兩舌惡口。意三過謂貪瞋邪見。此之十種。是
T2122_.53.0402b22: 衆善之根本。止則是。持作便是犯。犯是十惡
T2122_.53.0402b23: 之本。亦是萬禍之殃
T2122_.53.0402b24: 讃歎部第三
T2122_.53.0402b25: 如菩薩本行經云。正使化無數億計人成辟
T2122_.53.0402b26: 支佛。若有人百歳四事供養。功徳甚多。不
T2122_.53.0402b27: 如有人以歡喜心一四句偈讃歎如來功徳
T2122_.53.0402b28: 無量。又如善戒經云。以四天下寶供養於佛。
T2122_.53.0402b29: 又以重心讃歎如來。是二福徳等無差別。又
T2122_.53.0402c01: 大悲經云。一稱南無佛名者。以是善根入涅
T2122_.53.0402c02: 槃界不可盡也。又若能至誠心念佛功徳。乃
T2122_.53.0402c03: 至一華散於空中。於未來世諸天梵王。其
T2122_.53.0402c04: 福不盡。以其不盡終至涅槃。又涅槃經。迦葉
T2122_.53.0402c05: 以偈讃佛言
T2122_.53.0402c06:     大悲愍衆生 故令我歸依
T2122_.53.0402c07:     善拔衆毒箭 故稱大醫王
T2122_.53.0402c08:     世醫所療治 雖差還復生
T2122_.53.0402c09:     如來所治者 畢竟不復發
T2122_.53.0402c10:     世尊甘露藥 以施諸衆生
T2122_.53.0402c11:     衆生既服已 不死亦不生
T2122_.53.0402c12:     如來今爲我 演説大涅槃
T2122_.53.0402c13:     衆生聞祕藏 即得不生滅
T2122_.53.0402c14: 又大方等陀羅尼經。爾時華聚菩薩即讃佛
T2122_.53.0402c15:
T2122_.53.0402c16:     世尊身色如金山 猶如日光照世間
T2122_.53.0402c17:     能拔一切諸苦惱 我今稽首大法王
T2122_.53.0402c18:     世主法王甚希有 如是妙法復過是
T2122_.53.0402c19:     難見難聞亦難遇 若有覩者成正覺
T2122_.53.0402c20: 爾時阿須倫以偈讃佛
T2122_.53.0402c21:     世尊面目如日月 能滅一切諸黒闇
T2122_.53.0402c22:     今復拔濟於我等 我等歸命天中尊
T2122_.53.0402c23: 文殊師利問經文殊説偈歎佛云
T2122_.53.0402c24:     我禮一切佛 調御無等雙
T2122_.53.0402c25:     丈六眞法身 亦禮於佛塔
T2122_.53.0402c26:     生處得道處 法輪涅槃處
T2122_.53.0402c27:     行住坐臥處 一切皆悉禮
T2122_.53.0402c28:     諸佛不思議 妙法亦如是
T2122_.53.0402c29:     能信及果執 亦不可思議
T2122_.53.0403a01:     能以此祇夜 讃歎如來者
T2122_.53.0403a02:     於千萬億劫 不墮諸惡趣
T2122_.53.0403a03: 佛言。文殊。善哉善哉。如來不可思議。即説
T2122_.53.0403a04: 偈言
T2122_.53.0403a05:     佛生甘蔗姓 滅已更不生
T2122_.53.0403a06:     若人歸依佛 不畏地獄苦如是
三説
T2122_.53.0403a07: 又華嚴經偈云
T2122_.53.0403a08:     寧受一切苦 得聞佛音聲
T2122_.53.0403a09:     不受一切樂 而不聞佛名
T2122_.53.0403a10:     所以無量劫 受此諸苦惱
T2122_.53.0403a11:     流轉生死中 不聞佛名故
T2122_.53.0403a12: 又彌勒菩薩所問本願經云。佛告阿難。彌勒
T2122_.53.0403a13: 不獨以偈讃我。乃往過世十無央數劫。爾時
T2122_.53.0403a14: 有佛。號焔光響作王如來。所有梵志長者。名
T2122_.53.0403a15: 曰賢行。於此佛所已得不起法忍。爾時梵志
T2122_.53.0403a16: 賢行者。今彌勒菩薩是。阿難白佛言。彌勒
T2122_.53.0403a17: 得法忍久遠乃爾。何以不速逮無上正眞之
T2122_.53.0403a18: 道成最正覺耶。佛語阿難。菩薩以四事法
T2122_.53.0403a19: 不取正覺。何等爲四。一淨國土。二護國土。
T2122_.53.0403a20: 三淨一切。四護一切。是爲四事。彌勒本
T2122_.53.0403a21: 佛時。以是四事故不取佛。佛語阿難。我本求
T2122_.53.0403a22: 佛時亦有此四。然彌勒發意。先我之前四十
T2122_.53.0403a23: 二劫。我於其後乃發道意。於此賢劫以大精
T2122_.53.0403a24: 進超越九劫。得於無上正眞之道致最正覺。
T2122_.53.0403a25: 佛告阿難我以十事致最正覺。何等爲十。一
T2122_.53.0403a26: 所有一切無所愛惜。二妻妾。三兒子。四頭
T2122_.53.0403a27: 目。五手足。六國土。七珍寶財物。八髓腦。九
T2122_.53.0403a28: 血肉。十不惜身命。我以十事疾得佛道。又
T2122_.53.0403a29: 大悲經云。佛告阿難汝觀如來在路行時。能
T2122_.53.0403b01: 令大地高處令下下處令高。高下諸處悉得
T2122_.53.0403b02: 平正。如來過後地輒還復。一切樹林傾側向
T2122_.53.0403b03: 佛。樹神現身低頭禮拜。如來過後樹輒還復。
T2122_.53.0403b04: 一切丘陵坑坎屏厠臭穢叢林瓦礫。皆悉掃
T2122_.53.0403b05: 除平正清淨。馨香芬烈衆華布地。如來足履
T2122_.53.0403b06: 蹈上而過。無情諸物尚皆傾側。何況有情而
T2122_.53.0403b07: 不加敬。何以故。我本修行菩薩行時。於一切
T2122_.53.0403b08: 人所無不傾側謙下禮敬。以是善業得成佛
T2122_.53.0403b09: 已。有情無情如來行時無不傾側低頭禮拜。
T2122_.53.0403b10: 我本曾以清淨微妙稱意資産。至心自手施
T2122_.53.0403b11: 諸衆生。以是業報。如來行時大地平正。掃
T2122_.53.0403b12: 灑清淨。又無瓦礫。我於無量諸賢聖所在路
T2122_.53.0403b13: 行時。曾與掃治道路泥治房舍。我以平等心
T2122_.53.0403b14: 無高下掃治令淨。於一切時常求菩提利益
T2122_.53.0403b15: 衆生。以是善根。若佛如來在在處處行來路
T2122_.53.0403b16: 首。自然清淨地平如掌。乃至須彌山王高八
T2122_.53.0403b17: 萬四千由旬。在大海中亦深爾許。及鐵圍山
T2122_.53.0403b18: 高十六萬八千由旬。亦是金剛堅固。佛涅槃
T2122_.53.0403b19: 時無不傾側低頭禮敬。若欲遠避不傾側者。
T2122_.53.0403b20: 亦無是處
T2122_.53.0403b21: 由歎如來故。乃至舍利弗從他聞歎佛偈。亦
T2122_.53.0403b22: 得道果。故普曜經。安陸比丘以偈報舍利弗
T2122_.53.0403b23:
T2122_.53.0403b24:     吾師天中天 三界無極尊
T2122_.53.0403b25:     相好身丈六 神通猶虚空
T2122_.53.0403b26:     華熏去五陰 拔十二根本
T2122_.53.0403b27:     不貪天世位 心淨開法門
T2122_.53.0403b28: 時舍利弗。欣然大悦如冥覩明。口言善哉。昔
T2122_.53.0403b29: 來抱疑。又吾好學八歳從師。至年十六靡不
T2122_.53.0403c01: 周綜。行遍天下十六大國自謂已達。今乃聞
T2122_.53.0403c02: 異無上正眞得吾本願。由如來過去心淨離
T2122_.53.0403c03: 著不害衆生故。所行之處脚足不汚蟲蟻不
T2122_.53.0403c04: 損。故處處經云。佛不著履有三因縁。一使
T2122_.53.0403c05: 行者少欲。二現足下輪。三令人見之歡喜。佛
T2122_.53.0403c06: 行足去地四寸有三因縁。一見地有蟲蟻故。
T2122_.53.0403c07: 二地有生草故。三現神足故。亦欲令人意止。
T2122_.53.0403c08: 佛行地高下皆平有三因縁。一本行四等心
T2122_.53.0403c09: 欲令一切安隱。地在水上水中有神。蟲蛾一
T2122_.53.0403c10: 切値佛足下皆安隱同心立意。是故卑者爲
T2122_.53.0403c11: 高。高者爲卑。二諸天鬼神行福爲佛除地故
T2122_.53.0403c12: 高下爲平。三佛爲菩薩時通利道徑橋梁
T2122_.53.0403c13: 人。故從是得福。故高下正平。欲令人意亦
T2122_.53.0403c14:
T2122_.53.0403c15: 又智度論云。世尊身好細薄皮相塵土不著。
T2122_.53.0403c16: 身如蓮華葉不受塵水。若菩薩在乾土山中
T2122_.53.0403c17: 經行。土不著足。隨嵐風來吹破土山令散爲
T2122_.53.0403c18: 塵。乃至一塵不著佛身。若菩薩擧食著口中。
T2122_.53.0403c19: 是時咽喉邊兩處。流注甘露和合諸味。是味
T2122_.53.0403c20: 清淨。故名味中得上味
T2122_.53.0403c21: 又増一阿含經云。無恭敬心於佛者。當生龍
T2122_.53.0403c22: 蛇中。以過去從中來。今猶無敬多睡癡也。
T2122_.53.0403c23: 又四分律説偈云
T2122_.53.0403c24:     有敬長老者 是人能護法
T2122_.53.0403c25:     現世得名譽 將來生善道
T2122_.53.0403c26: 讃彌勒四禮文玄奘法師
依經翻出
T2122_.53.0403c27: 至心歸命禮當來彌勒佛
T2122_.53.0403c28:     諸佛同證無爲體 眞如理實本無縁
T2122_.53.0403c29:     爲誘諸天現兜率 其猶幻士出衆形
T2122_.53.0404a01:     元無人馬迷將有 達者知幻未曾然
T2122_.53.0404a02:     佛身本淨皆如是 愚夫不了謂同凡
T2122_.53.0404a03:     知佛無來見眞佛 於茲必得永長歡
T2122_.53.0404a04:     故我頂禮彌勒佛 唯願慈尊度有情
T2122_.53.0404a05: 願共諸衆生上生兜率天奉見彌勒佛
T2122_.53.0404a06: 至心歸命禮當來彌勒佛
T2122_.53.0404a07:     佛有難思自在力 能以多刹内塵中
T2122_.53.0404a08:     況今現處兜率殿 師子床上結跏坐
T2122_.53.0404a09:     身如檀金更無比 相好寶色曜光暉
T2122_.53.0404a10:     神通菩薩皆無量 助佛揚化救含靈
T2122_.53.0404a11:     衆生但能至心禮 無始罪業定不生
T2122_.53.0404a12:     故我頂禮彌勒佛 唯願慈尊度有情
T2122_.53.0404a13: 願共諸衆生上生兜率天奉見彌勒佛
T2122_.53.0404a14: 至心歸命禮當來彌勒佛
T2122_.53.0404a15:     慈尊寶冠多化佛 其量超過數百千
T2122_.53.0404a16:     此土他方菩薩會 廣現神變寶窓中
T2122_.53.0404a17:     佛身白毫光八萬 常説不退法輪因
T2122_.53.0404a18:     衆生但能修福業 屈伸臂頃値慈尊
T2122_.53.0404a19:     河沙諸佛由斯現 況我本師釋迦文
T2122_.53.0404a20:     故我頂禮彌勒佛 唯願慈尊度有情
T2122_.53.0404a21: 願共諸衆生上生兜率天奉見彌勒佛
T2122_.53.0404a22: 至心歸命禮當來彌勒佛
T2122_.53.0404a23:     諸佛*常居清淨刹 受用報體量無窮
T2122_.53.0404a24:     凡夫肉眼未曾識 爲現千尺一金躯
T2122_.53.0404a25:     衆生視之無厭足 令知業果現閻浮
T2122_.53.0404a26:     但能聽經勤誦法 逍遙定往兜率宮
T2122_.53.0404a27:     三塗於茲必永絶 將來同證一法身
T2122_.53.0404a28:     故我頂禮彌勒佛 唯願慈尊度有情
T2122_.53.0404a29: 願共諸衆生上生兜率天奉見彌勒佛
T2122_.53.0404b01: 業因部第四
T2122_.53.0404b02: 未曾有經云。下品十善。謂一念頃。中品
T2122_.53.0404b03: 十善。謂一食頃。上品十善。謂從旦至午。於
T2122_.53.0404b04: 此時中心念十善止於十惡。亦得往生。故野
T2122_.53.0404b05: 干心念十善。七日不食生兜率天。又上生經
T2122_.53.0404b06: 云。我滅度後。四衆八部欲生第四天。當於
T2122_.53.0404b07: 一日至第七日。繋念彼天持佛禁戒思念十
T2122_.53.0404b08: 善。行十善道。以此功徳迴向願生彌勒佛前。
T2122_.53.0404b09: 隨念往生言七日者且從近説尚感
彼天何況一生而不剋獲
又上生經云。若
T2122_.53.0404b10: 有禮敬彌勒佛者。除却百億劫生死之罪。乃
T2122_.53.0404b11: 至來世龍華樹下亦得見佛。又云。我滅度後。
T2122_.53.0404b12: 四衆八部聞名禮拜。命終往生兜率天中。若
T2122_.53.0404b13: 有男女犯諸禁戒造衆惡業。聞是菩薩大悲
T2122_.53.0404b14: 名字。五體投地誠心懺悔。一切惡業速得清
T2122_.53.0404b15: 淨。若有歸依彌勒菩薩。當知是人得不退轉。
T2122_.53.0404b16: 彌勒成佛見佛光明即得受記。又上生經云。
T2122_.53.0404b17: 佛滅度後。若有精勤修諸功徳威儀不缺掃
T2122_.53.0404b18: 塔塗地華香供養。行諸三昧讀誦經典。如是
T2122_.53.0404b19: 人等雖不斷結如得六通。應當繋念念佛形
T2122_.53.0404b20: 像稱彌勒名。若一念頃受八戒齋修諸淨業。
T2122_.53.0404b21: 命終之時即得往生兜率天上蓮華臺中。應
T2122_.53.0404b22: 時見佛白毫相光。超越九十億劫生死之罪。
T2122_.53.0404b23: 隨其宿縁爲説妙法令得不退。又増一經云。
T2122_.53.0404b24: 衆生三業造惡。臨終憶念如來功徳者。必離
T2122_.53.0404b25: 惡道趣得生天上。正使極惡之人。以念佛故
T2122_.53.0404b26: 亦得生天。又大集經云。若修慈者。當捨身
T2122_.53.0404b27: 命時見十方佛手摩其頂。蒙手觸故心安快
T2122_.53.0404b28: 樂。尋得往生清淨佛土。又普賢觀經云。若有
T2122_.53.0404b29: 晝夜六時禮十方佛誦大乘經。思第一義甚
T2122_.53.0404c01: 深空法。於一彈指頃。除百萬億那由他恒河
T2122_.53.0404c02: 沙劫生死之罪。行此法者眞是佛子。從諸佛
T2122_.53.0404c03: 生。十方諸佛及諸菩薩爲其和上。是名具足
T2122_.53.0404c04: 菩薩戒。有不須羯磨自然成就。應受一切
T2122_.53.0404c05: 人天供養。又法華經云。若有人受持讀誦正
T2122_.53.0404c06: 憶念解其義趣。是人命終爲千佛授手。令不
T2122_.53.0404c07: 恐怖不墮惡道。即往兜率天上彌勒菩薩所。
T2122_.53.0404c08: 彌勒菩薩有三十二相大菩薩衆所共圍繞。
T2122_.53.0404c09: 有百千萬億天女眷屬。而於中生。有如是等
T2122_.53.0404c10: 功徳利益。是故智者。應當一心自書若使人
T2122_.53.0404c11: 書。受持讀誦正憶念如説修行。又智度論云。
T2122_.53.0404c12: 若善男子。能行是深般若波羅蜜者。當知是
T2122_.53.0404c13: 人人道中來。或兜率天來。所以者何。三惡
T2122_.53.0404c14: 道中罪苦多故不得行深般若。欲界諸天著
T2122_.53.0404c15: 淨妙五欲心則狂惑故不能行。色界天等深
T2122_.53.0404c16: 著禪定味故不能行。無色界天無形故故不
T2122_.53.0404c17: 能行。以兜率天上常有一生補處菩薩。彼中
T2122_.53.0404c18: 諸天常聞説般若。五欲雖多法力勝故。是故
T2122_.53.0404c19: 説二處勝。若從他佛國來生此間。斯則轉勝
T2122_.53.0404c20:
T2122_.53.0404c21: 又處處經云。佛言。彌勒不來下有四因縁。
T2122_.53.0404c22: 一有時福應彼間。二是此間人麁無能受經
T2122_.53.0404c23: 者。三功徳未滿。四世間有能説經者。故彌勒
T2122_.53.0404c24: *不下。若當來下。餘有五十億七千六十萬
T2122_.53.0404c25: 歳。彌勒時人眼皆見四千里。由本十種因縁
T2122_.53.0404c26: 得。一不掩人眼明二不損人眼。三不覆人
T2122_.53.0404c27: 眼。四不藏人善。五不視殺。六不視盜。七不
T2122_.53.0404c28: 視婬。八不視陰私及人短。九諸惡事不視。
T2122_.53.0404c29: 十然燈於佛寺
T2122_.53.0405a01: 又佛説彌勒來時經云。佛言。彌勒佛欲來出
T2122_.53.0405a02: 時。閻浮利内地山樹草木皆焦盡。於今閻
T2122_.53.0405a03: 浮*利地周匝六十萬里。彌勒出時閻浮*利
T2122_.53.0405a04: 地。東西長四十萬里。南北廣三十二萬里。
T2122_.53.0405a05: 地生五菓。四海之内無山陵谿谷。地平如砥
T2122_.53.0405a06: 樹木長大。人少三毒民多聚落。城名氾羅那
T2122_.53.0405a07: 夷。有一婆羅門名須凡。當爲彌勒作父。母
T2122_.53.0405a08: 名摩訶越題。彌勒當爲作子。相好具足身長
T2122_.53.0405a09: 十六丈。生墮城地目徹視萬里内。頭中
T2122_.53.0405a10: 光照四千里。彌勒得道爲佛時。於龍華樹下
T2122_.53.0405a11: 坐。樹高四十里。廣亦四十里大成佛經華枝如
龍頭故名龍華樹
T2122_.53.0405a12: 亦有別傳云子從龍
宮出故名龍華樹也
用四月八日明星出時得道。
T2122_.53.0405a13: 彌勒佛却後六十億殘六十萬歳當來下自外
大同
T2122_.53.0405a14: 成佛
經説
王玄策西國行傳云。唐顯慶二年。勅使
T2122_.53.0405a15: 王玄策等往西國。送佛袈裟。至泥婆羅國西
T2122_.53.0405a16: 南。至頗羅度來村東坎下。有一水火池。若
T2122_.53.0405a17: 將家火照之。其水上即有火焔於水中出。欲
T2122_.53.0405a18: 滅以水沃之。其焔轉熾。漢使等曾於中架一
T2122_.53.0405a19: 釜煮飯熟。使問彼國王。國王答使人云。曾
T2122_.53.0405a20: 經以杖刺著一金匱。令人挽出。一挽一深。相
T2122_.53.0405a21: 傳云。此是彌勒佛當來成道天冠金。火龍防
T2122_.53.0405a22: 守之。此池火乃是火龍火也。又智度論云。彌
T2122_.53.0405a23: 勒菩薩爲白衣時。師名婆跋犁。有三種相。一
T2122_.53.0405a24: 眉間白毫相。二舌覆面相。三陰藏相。如是等
T2122_.53.0405a25: 非是菩薩時亦皆有此相也
T2122_.53.0405a26: 又新婆沙論云。曾聞尊者大迦葉波。入王舍
T2122_.53.0405a27: 城最後乞食。食已未久登雞足山。山有三峯
T2122_.53.0405a28: 如仰雞足。尊者入中結跏趺坐。作誠言曰。願
T2122_.53.0405a29: 我此身并納鉢杖久住不壞。乃至經於五十
T2122_.53.0405b01: 七倶胝六十百千歳。慈氏如來應正等覺出
T2122_.53.0405b02: 現世時施作佛事。發此願已尋般涅槃。時彼
T2122_.53.0405b03: 三峯便合成一。掩蔽尊者儼然而住。及慈氏
T2122_.53.0405b04: 佛出現世時。將無量人天至此山上。告諸衆
T2122_.53.0405b05: 曰。汝等欲見釋迦牟尼佛杜多功徳弟子衆
T2122_.53.0405b06: 中第一大弟子迦葉波不。擧衆咸曰。我等欲
T2122_.53.0405b07: 見。慈氏如來即以右手撫雞足山頂。應時峯
T2122_.53.0405b08: 坼還爲三分。時迦葉波將磨納鉢杖。從中
T2122_.53.0405b09: 而出。上昇虚空。無量天人覩斯神變。歎未曾
T2122_.53.0405b10: 有。其心調柔。慈氏世尊如應説法皆得見諦。
T2122_.53.0405b11: 若無留化如此之事。云何有耶。有説。有留化
T2122_.53.0405b12: 事。問若爾世尊何故不留化身至涅般後
T2122_.53.0405b13: 住持説法。答所應作者已究竟故。謂佛所應
T2122_.53.0405b14: 度皆已度訖。所未度者聖弟子度之。有説。無
T2122_.53.0405b15: 留化事。問若爾迦葉波事云何得有。答
T2122_.53.0405b16: 信敬天神所任持故。有説。迦葉波爾時未般
T2122_.53.0405b17: 涅槃。慈氏佛時方取滅度。此不應理。寧可
T2122_.53.0405b18: 説無。不説彼默然多時。虚住如是説者。有
T2122_.53.0405b19: 留化事。是故大迦葉波已入涅槃
T2122_.53.0405b20: 發願部第五
T2122_.53.0405b21: 惟凡夫力弱習惡來多。以住娑婆其心怯弱。
T2122_.53.0405b22: 初學是法恐畏退敗。常發大願扶持此行。乃
T2122_.53.0405b23: 至命終心無障惱。隨種善根願共含識。自在
T2122_.53.0405b24: 往生彌勒内衆得至佛前。隨念修學證不退
T2122_.53.0405b25: 轉。不願往生於外衆中。恐著五欲不得解脱。
T2122_.53.0405b26: 故智度論云。有人修少福業。聞有福處常願
T2122_.53.0405b27: 往生。及至命終各生其中。又大莊嚴論云。佛
T2122_.53.0405b28: 國事大。獨行功徳不能成就。要須願力。如
T2122_.53.0405b29: 牛雖力挽車要須御者能有。所至淨佛國土
T2122_.53.0405c01: 由願引成。以願力故福徳増長。不失不壞常
T2122_.53.0405c02: 見佛故。又如十住論云。若人發心求佛不休
T2122_.53.0405c03: 不息。有人以指擧大千世界在空却住不足
T2122_.53.0405c04: 爲難。若發願言。我當作佛。是人希有。何以
T2122_.53.0405c05: 故。世人心劣無大志故。又發菩提心論有十
T2122_.53.0405c06: 大願。常悉修行
T2122_.53.0405c07: 一者願我先世及以今身所種善根施與一切
T2122_.53.0405c08: 衆生迴向佛道。令我此願念念増長。世世所
T2122_.53.0405c09: 生終不忘失。常爲陀羅尼之所守護
T2122_.53.0405c10: 二者願我以此善根生處値佛常得供養。不
T2122_.53.0405c11: 生無佛國中
T2122_.53.0405c12: 三者願我常近諸佛隨侍左右如影隨形
T2122_.53.0405c13: 四者願我既得親近爲我説法成就五通
T2122_.53.0405c14: 五者願我通達世諦假名流布解第一義得正
T2122_.53.0405c15: 法智
T2122_.53.0405c16: 六者願我以無厭心爲衆生説示教利喜皆令
T2122_.53.0405c17: 開解
T2122_.53.0405c18: 七者願我以佛神力遍至十方一切世界。供
T2122_.53.0405c19: 養諸佛聽受正法廣攝衆生
T2122_.53.0405c20: 八者願我隨順清淨法輪。一切衆生聽我法
T2122_.53.0405c21: 者。聞我名者。即得捨離一切煩惱
T2122_.53.0405c22: 九者願我隨逐衆生將護與樂。捨身命財荷
T2122_.53.0405c23: 負正法除無利益
T2122_.53.0405c24: 十者願我雖行正法心無所行亦無不行。爲
T2122_.53.0405c25: 化衆生不捨正願。願我以此十大誓願。遍衆
T2122_.53.0405c26: 生界攝受一切河沙諸願。若衆生界有盡
T2122_.53.0405c27: 我願乃盡。然衆生界不可盡故。我此大願亦
T2122_.53.0405c28: 不可盡。廣度衆生無邊法界所修善根。皆悉
T2122_.53.0405c29: 迴向無上正覺。生彌勒佛前聞清淨法悟無
T2122_.53.0406a01: 生忍。但行住坐臥一生已來所修善根。並共
T2122_.53.0406a02: 法界衆生迴向彌勒佛前速成不退
T2122_.53.0406a03: 玄奘法師云。西方道俗並作彌勒業。爲同欲
T2122_.53.0406a04: 界其行易成。大小乘師皆許此法。彌陀淨土
T2122_.53.0406a05: 恐凡鄙穢修行難成。如舊經論。十地已上菩
T2122_.53.0406a06: 薩隨分見報佛淨土。依新論意。三地菩薩始
T2122_.53.0406a07: 可得見報佛淨土。豈容下品凡夫即得往生。
T2122_.53.0406a08: 此是別時之意。未可爲定。所以西方大乘許
T2122_.53.0406a09: 乘不許。故法師一生已來常作彌勒業。臨
T2122_.53.0406a10: 命終時發願上生見彌勒佛。請大衆同時説
T2122_.53.0406a11: 偈云
T2122_.53.0406a12: 南無彌勒如來
T2122_.53.0406a13:     應正等覺 願與含識 速奉慈顏
T2122_.53.0406a14: 南無彌勒如來
T2122_.53.0406a15:     所居内衆 願捨命已 必生其中
T2122_.53.0406a16: 感應縁略引
六驗
T2122_.53.0406a17: 晋譙國戴逵 晋沙門釋道安 宋尼釋慧玉
T2122_.53.0406a18: 梁沙門釋僧護 隋沙門釋靈幹 唐沙門釋
T2122_.53.0406a19: 善冑
T2122_.53.0406a20: 夫最勝之相妙出無等。非直光儀莫寫。固亦
T2122_.53.0406a21: 形好不傳。夫以世俗之指爪。而匠法身之圓
T2122_.53.0406a22: 極。算數譬喩豈我萬一。自泥洹以來久踰
T2122_.53.0406a23: 千祀。西方像製流式中夏。雖依經鎔鑄各務
T2122_.53.0406a24: 髣髴。名士奇匠競心展力。而精分密數未有
T2122_.53.0406a25: 殊絶。晋世有譙國戴逵字安道者。風清概
T2122_.53.0406a26: 肥遯舊呉。宅性居理游心釋教。且機思
T2122_.53.0406a27: 通贍巧擬造化。思所以影響法相。咫尺應
T2122_.53.0406a28: 身乃作無量壽挾侍菩薩。研思致妙精鋭定
T2122_.53.0406a29: 製。潜於帷中密聽衆論。所聞褒貶輒加詳改。
T2122_.53.0406b01: 覈准度於毫芒。審光色於濃淡。其和墨點
T2122_.53.0406b02: 刻形鏤法。雖周人盡策之微宋客象楮之妙。
T2122_.53.0406b03: 不能踰也。委心積慮三年方成。振代迄今所
T2122_.53.0406b04: 未曾有。凡在瞻仰有若至眞。俄而迎像入山
T2122_.53.0406b05: 陰之靈寶寺。道俗觀者皆發菩提心。高平郗
T2122_.53.0406b06: 超聞而禮覲。遂撮香而誓曰。若使有常復覩
T2122_.53.0406b07: 聖顏。如其無常願會彌勒。既而手中之香勃
T2122_.53.0406b08: 焉自然。芳煙直上其氣聯雲。餘熏葳蕤溢於
T2122_.53.0406b09: 衢路。凡預聞見皆心喜遍身。宋臨川康王撰
T2122_.53.0406b10: 宣驗記。亦載其顯瑞。戴公居去靈寶寺百
T2122_.53.0406b11: 餘歩。戴甞中夜而起見寺上有光。其明甚熾。
T2122_.53.0406b12: 謂是燔火。狼狽往起。隣曲知者咸競駿奔
T2122_.53.0406b13: 至。而寺門靜閉迺像放光。明旦衆聞扣門
T2122_.53.0406b14: 方起共觀。咸覩佛堂暉焔洞照于天。莫不整
T2122_.53.0406b15: 躬虔禮歎覺化之無方也。宋文帝迎像供養。
T2122_.53.0406b16: *常在後堂。齊高帝起正覺寺。欲以勝妙靈
T2122_.53.0406b17: 像鎭撫法殿。乃奉移此像。舊在正覺寺。逵又
T2122_.53.0406b18: 造行像五躯。積慮十年。像舊在瓦官寺。逵
T2122_.53.0406b19: 弟二子顒字仲若。素韻淵澹雅好丘園。既
T2122_.53.0406b20: 負荷幽貞亦繼志才巧。逵毎製像常共參慮。
T2122_.53.0406b21: 濟陽江夷少與顒友。夷甞託顒造觀世音像。
T2122_.53.0406b22: 致力罄思欲令盡美。而相好不圓積年無成。
T2122_.53.0406b23: 後夢有人告之曰。江夷於觀世音無縁。可改
T2122_.53.0406b24: 爲彌勒菩薩。戴即停手馳書報江。信未及發
T2122_.53.0406b25: 而江書已至。倶於此夕感夢。語事符同。戴
T2122_.53.0406b26: 喜於神應即改爲彌勒。於是觸手成妙。初不
T2122_.53.0406b27: 稽思。光顏圓滿俄爾而成。有識讃仰咸悟因
T2122_.53.0406b28: 縁之匪差。此像舊在會稽龍華寺。尋二戴像
T2122_.53.0406b29: 製歴代獨歩。其所造甚多並散在諸寺。難悉
T2122_.53.0406c01: 詳録
T2122_.53.0406c02: 晋長安五級寺有釋道安。姓衞氏。常山扶柳
T2122_.53.0406c03: 人也。形雖不逮於人而聰俊罕儔。七歳讀書
T2122_.53.0406c04: 再覽能誦。年至十三出家。日誦萬言不差一
T2122_.53.0406c05: 字。師敬異之。爲受具戒。恣其游學。至鄴入
T2122_.53.0406c06: 中寺遇佛圖澄。澄見而嗟異。與語終日。因
T2122_.53.0406c07: 事澄爲師。澄講安覆。疑難鋒起。安挫鋭解
T2122_.53.0406c08: 紛。行有餘力。時人語曰。漆道人驚四隣。安後
T2122_.53.0406c09: 避地南投襄陽。與弟子釋慧遠等四百餘人
T2122_.53.0406c10: 度江。夜行値雷雨乘電光而進。前行得入
T2122_.53.0406c11: 一家。見門裏有一馬㭿。中間懸一馬兜。
T2122_.53.0406c12: 可容一斛。安呼林伯升。主人驚出。果姓林
T2122_.53.0406c13: 名伯升。謂是神人厚相奉椄。既而弟子問。何
T2122_.53.0406c14: 以知其姓字。安曰。兩木爲林。*兜容百升也。
T2122_.53.0406c15: 既至襄陽。有一外國銅像。形製古異。時衆
T2122_.53.0406c16: 不甚恭重。安曰。像形相致佳。但髻形未稱。
T2122_.53.0406c17: 令弟子鑪冶其髻。既而光焔煥炳曜滿一堂。
T2122_.53.0406c18: 詳視髻中見一舍利。衆咸愧服。安曰。像既靈
T2122_.53.0406c19: 異不煩復冶乃止。識者咸謂。安知有舍利。
T2122_.53.0406c20: 故出以示衆。時襄陽習鑿齒。鋒辯天逸籠罩
T2122_.53.0406c21: 當時。其先籍安高名。早以致書通好。承應眞
T2122_.53.0406c22: 履正。明白内融。慈訓兼照。道俗齊蔭。自大
T2122_.53.0406c23: 教東流四百餘年。雖蕃王居士時有奉者。而
T2122_.53.0406c24: 眞丹宿訓先行上世。道運時遷俗未僉悟。自
T2122_.53.0406c25: 頃道業之隆盛無以匹。所謂月光將出靈
T2122_.53.0406c26: 鉢應降。法師任當洪範化洽無幽。此方諸僧
T2122_.53.0406c27: 咸有思慕。若塵靈東徂摩尼迴曜。一躡七寶
T2122_.53.0406c28: 之座。暫現明哲之燈。雨甘露於豐草。植
T2122_.53.0406c29: 檀於江湄。則如來之教。復崇於今日。玄波
T2122_.53.0407a01: 瀁。重蕩於代矣。文多不悉載。及聞安至
T2122_.53.0407a02: 止即往修造。既坐稱言。四海習鑿齒。安曰。
T2122_.53.0407a03: 彌天釋道安。時人以爲名答。安常注諸經恐
T2122_.53.0407a04: 不合理。乃誓曰。若所説不甚遠理願見瑞
T2122_.53.0407a05: 相。乃夢見梵道人頭白眉毛長。語安云。君
T2122_.53.0407a06: 所注經殊合道理。我不得入泥洹住在西域。
T2122_.53.0407a07: 當相助弘通。可時時設食。後十誦律至。遠
T2122_.53.0407a08: 公乃知。和上所夢賓頭盧也。於是立座飯之。
T2122_.53.0407a09: 處成則安既徳爲物宗學兼三藏。所制僧
T2122_.53.0407a10: 尼軌範佛法憲章。條爲三例。一曰行香定座
T2122_.53.0407a11: 上經上講之法。二曰常日六時行道飮食唱
T2122_.53.0407a12: 時法。三曰布薩差使悔過等法。天下寺舍遂
T2122_.53.0407a13: 則而從之。安毎與弟子法遇等。於彌勒
T2122_.53.0407a14: 前立誓願生兜率。後至秦建元二十一年正
T2122_.53.0407a15: 月二十七日。忽有異僧形甚庸陋。來寺寄宿。
T2122_.53.0407a16: 寺房既窄。處之講堂。時維那直殿。夜見此
T2122_.53.0407a17: 僧從窓隙出入。遽以白安。安驚起禮訊問其
T2122_.53.0407a18: 來意。答云。相爲而來。安曰。自惟罪深詎可
T2122_.53.0407a19: 度脱。彼答云。甚可度耳。然須臾浴聖僧情
T2122_.53.0407a20: 願必果。具示浴法。安請問來生所生之處。彼
T2122_.53.0407a21: 乃以手虚撥天之西北。即見雲開備都兜率。
T2122_.53.0407a22: 妙勝之報。爾夕大衆數十人悉皆同見。安後
T2122_.53.0407a23: 營浴具。見有非常小兒伴侶數十來入寺戲
T2122_.53.0407a24: 須臾就浴。果是聖應也。至其年二月八日。忽
T2122_.53.0407a25: 告衆曰。吾當去矣。是日齋畢無疾而卒。葬
T2122_.53.0407a26: 城内五級寺中。是歳晋太元十年也。年七
T2122_.53.0407a27: 十二。安未終之前。毎先聞羅什在西國思共
T2122_.53.0407a28: 講析。毎勸堅取之。什亦遠聞安風。謂是東
T2122_.53.0407a29: 方聖人。*常遙而禮之。初安生而便左臂有
T2122_.53.0407b01: 一皮。廣寸許著臂將。可得上下之。唯不得出
T2122_.53.0407b02: 手。時人謂之爲印手菩薩。安既終。後十六
T2122_.53.0407b03: 年什公方至。什恨不相見悲恨無極。安既篤
T2122_.53.0407b04: 好經典志在宣法。所請外國沙門僧伽提婆
T2122_.53.0407b05: 曇摩難提及僧伽跋澄等。譯出衆經百餘萬
T2122_.53.0407b06: 言。常與沙門法和。詮定音字詳覈文旨。新
T2122_.53.0407b07: 出衆經於是獲正。孫綽爲名徳沙門論。目云。
T2122_.53.0407b08: 釋道安博物多通才經名理。又爲之賛曰
T2122_.53.0407b09: 物有廣贍。人固多宰。淵淵釋安。專能兼倍。
T2122_.53.0407b10: 飛聲汧隴。馳名淮海。形雖革化。猶若常在。
T2122_.53.0407b11: 有別記云。河北別有竺道安。與釋道安齊
T2122_.53.0407b12: 名。謂習鑿齒致書於竺道安。道安本隨師姓
T2122_.53.0407b13: 竺。後改爲釋。世見其二姓。因謂爲兩人謬矣
T2122_.53.0407b14: 右此二驗出
梁高僧傳
T2122_.53.0407b15: 宋尼釋慧玉。長安人也。行業勤修經戒通備。
T2122_.53.0407b16: 甞於長安薛尚書寺。見紅白光。十餘日中。至
T2122_.53.0407b17: 四月八日六重寺沙門來游此寺。於光處得
T2122_.53.0407b18: 彌勒金像。高一尺餘。慧玉後南渡樊郢住江
T2122_.53.0407b19: 陵靈收寺。元嘉十四年十月。夜見寺東樹。有
T2122_.53.0407b20: 紫光爛起暉映一林。以告同學妙光等。而悉
T2122_.53.0407b21: 弗之見也。二十餘日玉常見焉。後寺主釋法
T2122_.53.0407b22: 弘將於樹下營築禪基。仰首條間得金坐像。
T2122_.53.0407b23: 亦高尺許右此一驗
出冥祥記
T2122_.53.0407b24: 梁剡石城山有釋僧護。本會稽剡人也。少出
T2122_.53.0407b25: 家便剋意苦節。戒行嚴淨。後居剡石城山隱
T2122_.53.0407b26: 岳寺。寺北有青壁。直上數十餘丈。當中央
T2122_.53.0407b27: 有如佛焔光之形。上有叢樹曲幹垂蔭覆護
T2122_.53.0407b28: 毎經行至壁所。輒見光明煥炳聞絃管歌讃
T2122_.53.0407b29: 之聲。於是&T016254;鑪發誓。願博山鐫造十丈石佛。
T2122_.53.0407c01: 以敬擬彌勒千尺之容。使凡厥有縁同覩三
T2122_.53.0407c02: 會。以齊建武中。招結道俗初就彫剪。疏鑿
T2122_.53.0407c03: 逾年僅成面璞頃之護遘疾而亡。臨終誓
T2122_.53.0407c04: 曰。吾之所造本不期一生成辨。第二身中
T2122_.53.0407c05: 其願剋果。後有沙門僧淑。纂襲遺功。而資力
T2122_.53.0407c06: 莫由未獲成遂。至梁天監六年。有始豐令呉
T2122_.53.0407c07: 郡陸咸。罷邑還國。夜宿剡溪。値風雨晦冥
T2122_.53.0407c08: 咸皆危懼。假寐忽夢見三道人。來告云。若
T2122_.53.0407c09: 誠信堅正自然安隱。有建安殿下感患未瘳。
T2122_.53.0407c10: 若能治剡縣僧護所造石像得成就者。必獲
T2122_.53.0407c11: 愈。冥理非虚宜相開發也。咸還都經年稍
T2122_.53.0407c12: 忘前夢。後出門乃見一僧云。聽講寄宿。自
T2122_.53.0407c13: 言去歳剡溪所囑。建安王事猶憶此不。咸當
T2122_.53.0407c14: 時懼然答云不憶。道人笑曰。宜更思之。仍
T2122_.53.0407c15: 即辭去。咸寤其非凡。乃倒屣諮訪。追及百
T2122_.53.0407c16: 歩忽然不見。咸豁爾意解。具憶前夢。乃剡溪
T2122_.53.0407c17: 所見第三僧也。咸即馳啓建安王。王即以上
T2122_.53.0407c18: 聞。勅遣僧祐律師專任像事。王乃深信益加
T2122_.53.0407c19: 喜踊充遍。抽捨金貝誓取成畢。初僧祐未至。
T2122_.53.0407c20: 一日寺僧慧逞夢見黒衣大神。翼從甚壯。立
T2122_.53.0407c21: 于龕所商略分數。至明旦初祐律師至。其神
T2122_.53.0407c22: 應若此。初僧護所創鑿龕過淺。乃鏟入五丈。
T2122_.53.0407c23: 更施頂髻。及身相剋成鎣磨將畢。夜中忽
T2122_.53.0407c24: 萬字處色赤而隆起。今像胸萬字處。猶
T2122_.53.0407c25: 不施金薄而赤色存焉。像以天監十二年春
T2122_.53.0407c26: 就功。至十五年春竟。坐躯高五丈。立形十
T2122_.53.0407c27: 丈。龕前架三層臺。又造門閣殿堂。并立衆基
T2122_.53.0407c28: 業以充供養。其四遠士庶並提挾香華萬里
T2122_.53.0407c29: 來集。供施往還軌迹填委。自像成之後。建
T2122_.53.0408a01: 安王所苦消瘳。王後改封。今之南平是也
T2122_.53.0408a02: 驗出梁
高僧傳
T2122_.53.0408a03: 隋西京大禪定道場釋靈幹。俗姓李氏。金城
T2122_.53.0408a04: 狄道人也。志節恭勤常修淨業。依華嚴經作
T2122_.53.0408a05: 蓮華藏世界海觀及作彌勒天宮觀。至開皇
T2122_.53.0408a06: 十七年遇疾暴悶。唯心不冷未敢藏殯。後醒
T2122_.53.0408a07: 述云。初見兩人。手把文書戸前而立。曰官
T2122_.53.0408a08: 須見師。俛仰之間乃與倶往。状如乘空足無
T2122_.53.0408a09: 所渉。到一大園。七寶樹林端嚴如畫。二人送
T2122_.53.0408a10: 達便辭而退。幹獨入園東西極目。但見林地
T2122_.53.0408a11: 山池無非珍寶。焜煌亂目不得正視。樹下花
T2122_.53.0408a12: 座。或有人坐。或無坐者。忽聞人喚云。靈幹汝
T2122_.53.0408a13: 來此耶。尋聲就之乃慧遠法師也。禮訊問曰。
T2122_.53.0408a14: 此爲何所。答曰。是兜率陀天。吾與僧休同生
T2122_.53.0408a15: 於此。次吾南坐上者。是休法師也。遠與休形
T2122_.53.0408a16: 並非本身。頂戴天冠衣以朱紫。光煒絶世。
T2122_.53.0408a17: 但語聲似舊依然可識。又謂幹曰。汝與我諸
T2122_.53.0408a18: 弟子。後皆生此矣。因得覺悟。重増故業。端然
T2122_.53.0408a19: 觀行絶交人物。至大業三年。禪定初成。勅
T2122_.53.0408a20: 召爲道場上座。僧徒一盛匡救有叙。至於八
T2122_.53.0408a21: 年。於本房内所患漸重。將欲終卒。目精上
T2122_.53.0408a22: 視。不與人對。久之乃垂。顏如常日。沙門童眞
T2122_.53.0408a23: 問疾。因見是相。幹謂眞曰。向見青衣童子二
T2122_.53.0408a24: 人來召。相逐而去。至兜率天城外未得入宮。
T2122_.53.0408a25: 若翹足擧望。則見城中寶樹華蓋。若平立。即
T2122_.53.0408a26: 無所見也。傍侍疾者。向擧目者。是其相矣。
T2122_.53.0408a27: 眞曰。若即住彼大遂本願。幹曰。天樂非久終
T2122_.53.0408a28: 墜輪迴。華嚴藏海是所圖也。不久氣絶。須臾
T2122_.53.0408a29: 復童眞問。何所見耶。幹曰。見大水遍滿華
T2122_.53.0408b01: 如車輪。幹坐其上所願足矣。尋爾便卒童眞
法師
T2122_.53.0408b02: 是隋曰西大禪定
寺主武徳初亡也
以大業八年正月二十九日卒
T2122_.53.0408b03: 於本寺。春秋七十有
T2122_.53.0408b04: 唐西京淨影寺釋善冑。俗姓淮氏。瀛州人也。
T2122_.53.0408b05: 通敏易悟極閑談激。機辯爲心美譽聞徹。於
T2122_.53.0408b06: 仁壽末年。奉勅置塔。送舍利于梓州牛頭
T2122_.53.0408b07: 山華林寺。嚴輿將達感猪八頭。突到輿下
T2122_.53.0408b08: 從行至館。驅逐乃走還來如故。漸至城治。黒
T2122_.53.0408b09: 蜂四枚形甚壯偉隨輿旋繞數匝便去。既至
T2122_.53.0408b10: 州館。夜放大光明徹屋上。如火焔發。食頃方
T2122_.53.0408b11: 滅。又掘塔基入深丈餘。正當函處得古
T2122_.53.0408b12: 瓶。無蓋有水。清澄香美。乃用盛於函内。寺九
T2122_.53.0408b13: 層浮圖。從西南角。第二級放光上照相輪。如
T2122_.53.0408b14: 五石甕。黄赤如火。良久方隱。又堂内彌勒
T2122_.53.0408b15: 佛。亦放眉間紫光。并二菩薩亦放赤光。通
T2122_.53.0408b16: 照寺院。前後七度衆人同見。除不來者。武徳
T2122_.53.0408b17: 三年八月内終於本寺。春秋七十有一
二驗
T2122_.53.0408b18: 出唐高
T2122_.53.0408b19: 法苑珠林卷第十六
T2122_.53.0408b20:
T2122_.53.0408b21:
T2122_.53.0408b22:
T2122_.53.0408b23: 法苑珠林卷第十七
T2122_.53.0408b24:  *西明寺沙門釋道世撰 
T2122_.53.0408b25: 敬佛篇第六之五
T2122_.53.0408b26: 敬法篇第七
T2122_.53.0408b27:   普賢今入末法作觀者希
故經不録且述四驗
T2122_.53.0408b28: 宋路昭太后 宋沙門釋道温 宋沙門釋
T2122_.53.0408b29: 璟 齊沙門釋普明
T2122_.53.0408c01: 宋路昭太后。大明四年。造普賢菩薩乘寶輿
T2122_.53.0408c02: 白象。安於中興禪房。因設講于寺。其年十
T2122_.53.0408c03: 月八日齋畢解坐。會僧二百人于時寺宇始
T2122_.53.0408c04: 構。帝甚留心。輦蹕臨幸旬必數四。僧徒勤
T2122_.53.0408c05: 整禁衞嚴肅。爾日僧名有定就席。久之忽有
T2122_.53.0408c06: 一僧豫于座次。風貌秀擧闔堂驚矚。齋主與
T2122_.53.0408c07: 語往還百餘言。忽不復見。列筵同覩識其神
T2122_.53.0408c08: 人矣
T2122_.53.0408c09: 宋大明年中。有寺統法師名道温。居在秣陵
T2122_.53.0408c10: 縣。既見皇太后。叡鑒沖明聖符幽洽。滌思淨
T2122_.53.0408c11: 場研襟至境。固以聲藻震中事靈梵表。迺創
T2122_.53.0408c12: 思鎔斲抽寫神華。模造普賢來儀盛像。寶
T2122_.53.0408c13: 傾宙珍妙盡天飾。所設講齋訖。今月八日嚫
T2122_.53.0408c14: 會有限名簿素定。引次就席數無盈減。轉
T2122_.53.0408c15: 經將半景及昆吾。忽覩異僧豫于座内。容止
T2122_.53.0408c16: 端嚴氣貌秀發。擧衆矚目莫有識者。齋主問
T2122_.53.0408c17: 曰。上人何名。答曰。名慧明。問住何寺。答云。
T2122_.53.0408c18: 來自天安。言對之間儵然不見。闔堂驚魂遍
T2122_.53.0408c19: 筵肅慮。以爲明祥所賁幽應攸闡。紫山可覿
T2122_.53.0408c20: 華臺不遠。蓋聞至誠所感還景移緯。澄心所
T2122_.53.0408c21: 殉發石開泉。況帝徳涵運皇功懋洽。仁洞乾
T2122_.53.0408c22: 遐理暢冥外。故上王盛士。剋表大明之朝。勸
T2122_.53.0408c23: 發妙身。躬見龍飛之室。意若曰陛下慧燭海
T2122_.53.0408c24: 縣明華日月。故以慧明爲人名。繼天興祚式
T2122_.53.0408c25: 垂無疆。故以天安爲寺稱神基彌遠道政方
T2122_.53.0408c26: 凝。九服識泰萬彙齊悦。謹列言屬縣以詮
T2122_.53.0408c27: 天休
T2122_.53.0408c28: 宋沙門釋道璟。扶風好畤人也。本姓馬氏。
T2122_.53.0408c29: 學業淳粹弱齡有聲。元嘉二年九月在雒陽
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