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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.0343a01: 六返作大梵天王。三十六返作帝釋身。三十
T2122_.53.0343a02: 六返作轉輪王。所度衆生。無墮二乘及諸惡
T2122_.53.0343a03: 趣。何以故皆是諸佛神智所感。佛告阿難。如
T2122_.53.0343a04: 來有胎分耶。無胎分耶。阿難白佛言。如來之
T2122_.53.0343a05: 身無有胎分也。佛告阿難。若如來無胎分者。
T2122_.53.0343a06: 云何如來十月處胎教化説法耶。阿難白佛
T2122_.53.0343a07: 言。如來有胎分者。此亦處寂。無胎分者。亦復
T2122_.53.0343a08: 處寂
T2122_.53.0343a09: 爾時世尊。即以神足現母摩耶身中。坐臥經
T2122_.53.0343a10: 行敷大高座。縱廣八千由旬。金銀梯梐天繒
T2122_.53.0343a11: 天蓋懸處虚空。作唱娯樂不可稱計。復以神
T2122_.53.0343a12: 足東方去此娑訶世界萬八千土。菩薩大士
T2122_.53.0343a13: 皆來雲集。南西北方四維亦爾。復有下方六
T2122_.53.0343a14: 十二億刹土。諸神通菩薩亦來大會。上方七
T2122_.53.0343a15: 十二億空界。菩薩亦來雲集入胎中
T2122_.53.0343a16: 爾時文殊師利菩薩白世尊曰。此諸菩薩大
T2122_.53.0343a17: 士雲集。欲聽世尊不思議法。如是三昧億千
T2122_.53.0343a18: 那由他。如今如來入何三昧。居於胎舍。與諸
T2122_.53.0343a19: 大士説不思議法。佛告文殊。汝今觀察一住
T2122_.53.0343a20: 二住乃至十住一生補處諸方菩薩。各當其
T2122_.53.0343a21: 位勿相雜錯。今此大衆清淨無雜。寄生枝葉
T2122_.53.0343a22: 亦無穢惡。今此座上無有一人雜穢惡者有
T2122_.53.0343a23: 退轉者。所以者何。是利根不處生死
T2122_.53.0343a24: 又問彌勒。心有所念幾念幾相識耶。彌勒言。
T2122_.53.0343a25: 擧手彈指之頃。三十二億百千念。念念成形。
T2122_.53.0343a26: 形皆有識。識念極微細不可執持。佛之威神
T2122_.53.0343a27: 入彼微識。皆令得度此識教化非無識也
T2122_.53.0343a28: 法苑珠林卷第八
T2122_.53.0343a29:
T2122_.53.0343b01:
T2122_.53.0343b02:
T2122_.53.0343b03: 法苑珠林卷第
T2122_.53.0343b04:  *西明寺沙門釋道*世撰 
T2122_.53.0343b05: 出胎部五 此別
八部
T2122_.53.0343b06:   述意部 迎后部 感瑞部 誕孕部 
T2122_.53.0343b07: 招福部 降邪部 同應部 校量部
T2122_.53.0343b08: 述意部第一
T2122_.53.0343b09: 敬思定光授記逆號能仁。玄符合契。故託化
T2122_.53.0343b10: 釋種。萠兆於未形之前。跡孚於已生之後。照
T2122_.53.0343b11: 炳人天聯綿曠劫。其爲源也。邃乎勝矣。所以
T2122_.53.0343b12: 坤形六動方行七歩。五淨雨華九龍灑水。神
T2122_.53.0343b13: 瑞畢臻吉徴總萃。觀諸百代曾未之有。然後
T2122_.53.0343b14: 孕異堯軒産殊禹偰。至如黒帝入夢之兆。白
T2122_.53.0343b15: 光滿室之徴。徒曰嘉祥。詎可擬議。身邊則光
T2122_.53.0343b16: 色一丈。眉間則白毫五尺。開萬字於胸前。
T2122_.53.0343b17: 躡千輪於足下。大略以言三十有二。非可以
T2122_.53.0343b18: 龍顏虎鼻八彩雙瞳方我妙色較其升降者
T2122_.53.0343b19:
T2122_.53.0343b20: 迎后部第二
T2122_.53.0343b21: 如佛本行經云。爾時菩薩聖母摩耶懷孕菩
T2122_.53.0343b22: 薩。將滿十月垂欲生時。時彼摩耶大夫人父
T2122_.53.0343b23: 善覺長者。即遣使人。詣迦毘羅淨飯王所。又
T2122_.53.0343b24: 云。夫人父名善智。奏大王言。如我所知。我女
T2122_.53.0343b25: 摩耶王大夫人。懷藏聖胎威徳既大。若彼産
T2122_.53.0343b26: 出。我女命短。不久必終。我意欲迎我女摩
T2122_.53.0343b27: 耶。還我安止住於嵐毘尼中。共相娯樂盡父
T2122_.53.0343b28: 子情。唯願大王莫生留難。乞垂哀愍遣放女
T2122_.53.0343b29: 來。我家産訖即遣送還。時淨飯王聞善覺使
T2122_.53.0343c01: 作是言已。即勅有司。其迦毘羅城及提婆陀
T2122_.53.0343c02: 河。兩間之中平治道路。具辦幡華種種音
T2122_.53.0343c03: 樂。僕從人物不可稱計。送妃至家自外
云云
T2122_.53.0343c04: 感瑞部第三
T2122_.53.0343c05: 如普曜經云。太子滿十月。已臨産之時。先現
T2122_.53.0343c06: 瑞應三十有二。一後園樹木自然生菓。二陸
T2122_.53.0343c07: 地生青蓮華大如車輪。三陸地枯樹皆生華
T2122_.53.0343c08: 葉。四天神牽七寶交露車至。五地中二萬寶
T2122_.53.0343c09: 藏自然發出。六名香好薫遍布遠近。七雪山
T2122_.53.0343c10: 中出五百白師子。羅住城門。無所嬈害。八五
T2122_.53.0343c11: 百白象子羅住殿前。九天爲四面雨細澤香
T2122_.53.0343c12: 潔。十其王宮中。自然泉水。百味飮食。給諸
T2122_.53.0343c13: 虚渇。十一諸龍玉女在虚空中。現半身住。
T2122_.53.0343c14: 十二天萬玉女執孔雀拂現宮牆上。十三諸
T2122_.53.0343c15: 天玉女持萬金瓶盛甘露住虚空中。十四天
T2122_.53.0343c16: 萬玉女手執萬瓶。皆盛香水。行住虚空。十五
T2122_.53.0343c17: 天萬玉女手執幢蓋而住侍焉。十六諸天玉
T2122_.53.0343c18: 女羅列而住。鼓百千樂。在於虚空自然相和。
T2122_.53.0343c19: 十七四涜江河清澄不流。十八日月宮殿停
T2122_.53.0343c20: 住不進。十九沸宿下侍諸星衞從。二十交露
T2122_.53.0343c21: 寶帳普覆王宮。二十一明月神珠懸於殿堂
T2122_.53.0343c22: 光明晃𦸸。二十二宮中燈火爲不復明。二十
T2122_.53.0343c23: 三篋笥衣被被在箷架。二十四奇珍瓔珞一
T2122_.53.0343c24: 切寶藏自然爲現。二十五毒蟲隱藏吉鳥
T2122_.53.0343c25: 祥鳴。二十六地獄皆休毒痛不行。二十七地
T2122_.53.0343c26: 爲大動丘墟皆平。二十八四衢街巷平正散
T2122_.53.0343c27: 華。二十九諸深坑塹悉皆爲平。三十漁獵怨
T2122_.53.0343c28: 惡一時慈心。三十一境内孕婦産者悉男。聾
T2122_.53.0343c29: 盲瘖唖癃殘百疾皆悉除愈。三十二一切樹
T2122_.53.0344a01: 神半身出現低首禮侍。是爲三十二瑞。當此
T2122_.53.0344a02: 之時疆場左右。莫不雅奇歎未曾有
T2122_.53.0344a03: 誕孕部第四
T2122_.53.0344a04: 如因果經云。菩薩處胎垂滿十月。身諸支節
T2122_.53.0344a05: 及以相好皆悉具足。夫人憶入園遊觀。王勅
T2122_.53.0344a06: 後宮端正婇女。凡有八萬四千。以用侍摩
T2122_.53.0344a07: 耶夫人。又擇取八萬四千端正童女。齎持香
T2122_.53.0344a08: 華往藍毘尼園。王又勅諸群臣百官夫人皆
T2122_.53.0344a09: 徒從。於是夫人即昇寶輿。與諸官屬及
T2122_.53.0344a10: *婇女。前後道從往藍毘尼園。爾時復有天
T2122_.53.0344a11: 龍八部。亦皆隨從充滿虚空。十月滿足於四
T2122_.53.0344a12: 月八日日初出時。夫人見後園中有一大樹。
T2122_.53.0344a13: 名曰無憂。華色香鮮枝葉分布。極爲茂盛。即
T2122_.53.0344a14: 擧右手欲牽摘之。菩薩漸漸從右脇而出。菩
T2122_.53.0344a15: 薩處胎經云。佛告彌勒。當知汝復受記五十
T2122_.53.0344a16: 六億七千萬歳。於此樹王下成無上正等覺。
T2122_.53.0344a17: 我以右脇生。汝彌勒從頂生。如我壽百歳。彌
T2122_.53.0344a18: 勒壽八萬四千歳。我國土土。汝國土金。我國
T2122_.53.0344a19: 土苦。汝國土樂
T2122_.53.0344a20: 又依菩薩本行經云。爾時菩薩見母立地以
T2122_.53.0344a21: 手攀樹枝時。在胎正念從座而起。自餘一切
T2122_.53.0344a22: 諸衆生母欲生子時。身體遍痛受大苦惱。數
T2122_.53.0344a23: 坐數起不能自安。其菩薩母熈怡坦然身受
T2122_.53.0344a24: 大樂。是時摩耶夫人立地。以手執波羅叉樹
T2122_.53.0344a25: 枝訖。即生菩薩。此是菩薩希奇之事。未曾有
T2122_.53.0344a26: 法。表如來得成於佛已。無疲勞倦。能拔一
T2122_.53.0344a27: 煩惱諸根。割斷一切諸煩惱結。猶如截於
T2122_.53.0344a28: 多羅樹頭畢竟不生。無相無形無後生法。此
T2122_.53.0344a29: 是如來往先瑞相
T2122_.53.0344b01: 又復一切諸衆生等生苦逼故。在於胎内。處
T2122_.53.0344b02: 處移動。菩薩不然。從右脇入還住右脇。在於
T2122_.53.0344b03: 胎内不曾移動。及欲出時從右脇生。不爲衆
T2122_.53.0344b04: 苦之所逼切。此是菩薩未曾有事。表成佛已
T2122_.53.0344b05: 盡其後際。修行梵行永無有畏。常得快樂無
T2122_.53.0344b06: 復諸苦
T2122_.53.0344b07: 又菩薩初從母胎右脇正念生時。放大光明
T2122_.53.0344b08: 悉皆遍照。此是菩薩未曾有事。表成佛已。裂
T2122_.53.0344b09: 破無明黒暗之網。能出明淨大智慧光。又菩
T2122_.53.0344b10: 薩初從右脇出已正心憶念。時菩薩母身體
T2122_.53.0344b11: 安常。不傷不損無瘡無痛。菩薩母身如本無
T2122_.53.0344b12: 異。此是菩薩未曾有法。表成佛已行於梵行。
T2122_.53.0344b13: 不缺不減具足不少
T2122_.53.0344b14: 又菩薩初從母胎出時。無苦無惱安庠而起。
T2122_.53.0344b15: 一切諸穢不能汚染。不同衆生。譬如如意瑠
T2122_.53.0344b16: 璃之寶用於迦尸迦衣裹時。各不相染。此是
T2122_.53.0344b17: 菩薩未曾有法表成佛已在於世間。住於世
T2122_.53.0344b18: 世希有法。世間穢濁不汚不染
T2122_.53.0344b19: 又菩薩初從母胎出時。時天帝釋將天細妙
T2122_.53.0344b20: 憍尸迦衣裹於自手。於先承接&T016254;菩薩身。此
T2122_.53.0344b21: 是菩薩未曾有法。表成佛已。創爲娑婆世界
T2122_.53.0344b22: 之主。大梵天王於先勸請如來説法
T2122_.53.0344b23: 又菩薩初從右脇生時。四大天王抱持菩薩。
T2122_.53.0344b24: 將向母前示其母言。世大夫人今可歡喜。
T2122_.53.0344b25: 人生子既得人身。諸天猶尚歡喜讃歎。況
T2122_.53.0344b26: 復於人。此是菩薩未曾有法。表成佛已無量
T2122_.53.0344b27: 四衆皆向如來聽受於法。依如來教不違不
T2122_.53.0344b28: 背。又菩薩生已立在於地。仰觀於母右脇之
T2122_.53.0344b29: 時口作是言。我此身形從今日後不復更受。
T2122_.53.0344c01: 於母脇中不入胎臥。此是於我最末後身。我
T2122_.53.0344c02: 當作佛。此是菩薩未曾有法。表成佛已口作
T2122_.53.0344c03: 是言。我今生分一切已盡。梵行已立所作已
T2122_.53.0344c04: 辦。不受後有。此是如來往先瑞相
T2122_.53.0344c05: 又涅槃經云。菩薩初生之時。於十方面各行
T2122_.53.0344c06: 七歩。摩尼跋陀富那跋陀鬼神大將。執持旛
T2122_.53.0344c07: 蓋。振動無量無邊世界。金色晃曜彌滿虚空。
T2122_.53.0344c08: 難陀龍王及跋難陀。以神通力浴菩薩身。諸
T2122_.53.0344c09: 天形像承迎禮拜。阿私陀仙合掌恭敬。盛年
T2122_.53.0344c10: 捨欲如棄涕唾。不爲世樂之所迷惑。出家修
T2122_.53.0344c11: 道樂於閑寂。爲破邪見六年苦行。於諸衆生
T2122_.53.0344c12: 平等無二。心常在定初無散亂。相好嚴麗莊
T2122_.53.0344c13: 飾其身。所游之處丘墟皆平。衣服離身四寸
T2122_.53.0344c14: 不墮。行時直視不顧左右。所食之物物無完
T2122_.53.0344c15: 過。坐起之處草不動亂。爲調衆生故往説法。
T2122_.53.0344c16: 心無憍慢
T2122_.53.0344c17: 招福部第五
T2122_.53.0344c18: 如因果經云。太子生時。于時樹下亦生七寶
T2122_.53.0344c19: 七莖蓮華。大如車輪。菩薩即便墮蓮華上。無
T2122_.53.0344c20: 扶侍者自行七歩大善權經云。行七
歩者爲應七覺意
擧其右手
T2122_.53.0344c21: 而師子吼云。我於一切天人之中最尊最勝。
T2122_.53.0344c22: 無量生死於今盡矣。説是語已。時四天王即
T2122_.53.0344c23: 以天繒接太子身置寶机上。釋提桓因手執
T2122_.53.0344c24: 寶蓋。大梵天王又持白拂侍立左右。難陀龍
T2122_.53.0344c25: 王優波難陀龍王。於虚空中吐清淨水。一温
T2122_.53.0344c26: 一涼灌太子身普曜經云。諸天釋梵雨雜名香。九
龍在上而下香水。洗浴菩薩。瑞應
T2122_.53.0344c27: 本起經云。梵釋下侍。四天大王接菩薩身置金机上。修
行本起經云。龍王兄弟。左雨温水。右雨冷水。釋梵天
T2122_.53.0344c28: 衣裹菩
薩身也
身黄金色三十二相。放大光明普照三
T2122_.53.0344c29: 千大千世界。迦維羅衞國。三千日月。萬二千
T2122_.53.0345a01: 天地之中央*也便有百萬億日月四百萬億天下。
三千者略擧其要知華戎之
T2122_.53.0345a02: 判。非易而詳。海内經云。身毒之國是軒轅氏居之。
郭氏注云。天竺國也。以此而言天地中央未爲其濫。
T2122_.53.0345a03: 後漢書云。以葱嶺之外。稱爲九夷。語其壯麗勝於
中國。呉越春秋云。季子入周見章甫之服三代之
T2122_.53.0345a04: 樂。云呉蠻夷之國豈有此雖此而辨未必即地爲
政故當隨其時代改張。不可同於中天始末常定
T2122_.53.0345a05: 又智度論問曰。何故佛作金色。答曰。若鐵
T2122_.53.0345a06: 在金邊則不現。今現在金比佛在時金則不
T2122_.53.0345a07: 現。佛在時金比閻浮那金則不現。閻浮那金
T2122_.53.0345a08: 比大海中轉輪聖王道中金沙則不現。金沙
T2122_.53.0345a09: 比金山則不現。金山比須彌山金則不現須
T2122_.53.0345a10: 彌山金比三十三諸天瓔珞金則不現。三十三
T2122_.53.0345a11: 天瓔珞金比焔摩天金則不現。焔摩天金比
T2122_.53.0345a12: 兜率陀天金則不現。兜率陀天金比化自在
T2122_.53.0345a13: 天金則不現。化自在天金比他化自在天金
T2122_.53.0345a14: 則不現。他化自在天金比菩薩身色則不現。
T2122_.53.0345a15: 如是妙色。是名金色相。又瑞應經云。太子初
T2122_.53.0345a16: 生之時。天龍八部示於虚空。作天伎樂歌唄
T2122_.53.0345a17: 讃頌。燒香散華。雨衆天衣瓔珞繽紛不可稱
T2122_.53.0345a18: 數。又於樹下忽生四井八功徳水。瑞應有三
T2122_.53.0345a19: 十四相。不可具説略同前三十
二相中説
T2122_.53.0345a20: 降邪部第六
T2122_.53.0345a21: 如瑞應經云。太子初生之時。是時大王即嚴
T2122_.53.0345a22: 四兵。共諸臣等入園。見太子奇瑞如是。一喜
T2122_.53.0345a23: 一懼。合掌禮諸天神。前抱太子置於七寶象
T2122_.53.0345a24: 輿之上。與諸群臣*婇女。諸天作伎隨從入
T2122_.53.0345a25: 城。王未識三寶。即將太子往詣天寺。太子
T2122_.53.0345a26: 即入。梵天形像皆從坐起禮太子足。而語王
T2122_.53.0345a27: 言。大王當知。今此太子天人中尊。虚空天神
T2122_.53.0345a28: 皆悉禮敬。大王豈不見如是相耶。云何而令
T2122_.53.0345b01: 來此禮我。白淨王及諸大臣等。歎未曾有。即
T2122_.53.0345b02: 將太子出於天*寺還入後宮。普曜經云。太子
T2122_.53.0345b03: 至*寺説偈言
T2122_.53.0345b04:     初生動三千 釋梵須倫神
T2122_.53.0345b05:     日月息天王 來稽頭面禮
T2122_.53.0345b06:     何有天過是 將吾到其所
T2122_.53.0345b07:     超天天中天 天無比況勝
T2122_.53.0345b08:     隨俗來現此 現瑞人歡喜
T2122_.53.0345b09:     若干種奉養 過聖天中天
T2122_.53.0345b10: 於是天王釋梵四王各捨本位。尋時來下。五
T2122_.53.0345b11: 體投地禮菩薩足。諸天人民百千之衆默然
T2122_.53.0345b12: 吒。稱揚洪音歎未曾有。歡喜踊躍。天地
T2122_.53.0345b13: 大動。天雨衆華。百千伎樂不鼓自鳴。諸天形
T2122_.53.0345b14: 像。現其本身。禮菩薩足。則在前住。於是頌曰
T2122_.53.0345b15:     須彌比芥子 過天龍王變
T2122_.53.0345b16:     日月禮勞耶 慧徳豈禮敬
T2122_.53.0345b17:     三千界自歸 芥子比須彌
T2122_.53.0345b18:     牛跡比大海 上尊逾日月
T2122_.53.0345b19:     若能禮其尊 功福不可計
T2122_.53.0345b20:     各各得安隱 徳豐無限量
T2122_.53.0345b21: 同應部第七
T2122_.53.0345b22: 如瑞應經云。當爾之時諸釋種姓亦同一日
T2122_.53.0345b23: 生五百男。修行本起經云。國中八萬四千長
T2122_.53.0345b24: 者生子悉男。八萬四千廏馬生駒。其一特異。
T2122_.53.0345b25: 毛色純白&T072666;&T060440;貫珠。故名爲蹇特。奴名闡
T2122_.53.0345b26: *特
T2122_.53.0345b27: 又瑞應本起經云。奴名車匿。馬名揵陟。時王
T2122_.53.0345b28: 廏中象生白子馬生白駒。牛羊亦生五色羔
T2122_.53.0345b29: 犢。如是等類數各五百。王子青衣亦生五百
T2122_.53.0345c01: 蒼頭普曜經云。五千
青衣各生力士
爾時宮中五百伏藏自
T2122_.53.0345c02: 然發出。有諸商人從海採寶而還。各齎奇珍
T2122_.53.0345c03: 奉貢上王。諸瑞吉祥。當名太子爲悉達。爾
T2122_.53.0345c04: 時八王子亦於白淨王同生太子。各懷歡喜
T2122_.53.0345c05: 共制好名。又佛本行經云。迦維羅閲國有八
T2122_.53.0345c06: 城。合有九百萬戸。調達以四月七日生。佛以
T2122_.53.0345c07: 四月八日生佛弟難陀以四月九日生。阿難
T2122_.53.0345c08: 以四月十日生。調達身長一丈五尺四寸。佛
T2122_.53.0345c09: 身長一丈六尺。難陀身長一丈五尺四寸。阿
T2122_.53.0345c10: 難身長一丈五尺三寸。其貴姓舍夷長一丈
T2122_.53.0345c11: 四尺。其餘國種皆長一丈三尺。菩薩外家去
T2122_.53.0345c12: 城八百里。姓瞿曇氏。作小王主百萬戸。名一
T2122_.53.0345c13: 億王。菩薩婦家姓瞿曇氏。舍夷長者名水光。
T2122_.53.0345c14: 其婦母名月女。有一城居近其邊。生女之時。
T2122_.53.0345c15: 日將欲沒。餘明照其家室内皆明。因字之爲
T2122_.53.0345c16: 瞿夷。晋言明女。瞿夷者是太子第一夫人。其
T2122_.53.0345c17: 父名水光長者。太子第二夫人生羅雲者名
T2122_.53.0345c18: 那維檀。其父名移施長者。太子第三夫人名
T2122_.53.0345c19: 鹿野。其父名釋長者。以有三婦故。太子父
T2122_.53.0345c20: 王爲立三時殿。殿有二萬*婇女。三殿凡有六
T2122_.53.0345c21: 萬婇女。以太子當作遮迦越王故。置有六萬
T2122_.53.0345c22: *婇女
T2122_.53.0345c23: 校量部第八
T2122_.53.0345c24: 如瑜伽論云。四種入胎。一正知而入不正知
T2122_.53.0345c25: 住出。二正知入住不正知而出。三倶能正知。
T2122_.53.0345c26: 四倶不正知。初謂輪王。二謂獨覺。三謂菩薩。
T2122_.53.0345c27: 四謂所餘有情。寶性論偈云
T2122_.53.0345c28:     從天退入胎 現生有父母
T2122_.53.0345c29:     在家示嬰兒 習學諸伎藝
T2122_.53.0346a01:     戯樂及游行 出家行苦行
T2122_.53.0346a02:     現就外道學 降伏於天魔
T2122_.53.0346a03:     成佛轉法輪 示道入涅槃
T2122_.53.0346a04:     諸薄福衆生 不能見如來
T2122_.53.0346a05: 瑞應經云。太子四月八日夜明星出時生。又
T2122_.53.0346a06: 行讃云。於三月八日菩薩從右脇生。過去
T2122_.53.0346a07: 現在因果經云。二月八日夫人往毘藍尼園。
T2122_.53.0346a08: 見無憂華。擧右手摘。從右脇出。今謂世代既
T2122_.53.0346a09: 遙譯人前後。直就經文難可論辯。考求外典。
T2122_.53.0346a10: 如似可見。春秋云。魯莊公七年即莊王十一
T2122_.53.0346a11: 年。四月辛亥。恒星不現。星殞如雨。檢内
T2122_.53.0346a12: 以四月爲正也
T2122_.53.0346a13: 侍養部六 此別
三部
T2122_.53.0346a14:   述意部 養育部 善徴部
T2122_.53.0346a15: 述意部第一
T2122_.53.0346a16: 夫神妙寂通圓智湛照。道絶於形穢之封。理
T2122_.53.0346a17: 畢於生滅之境。形識久絶。豈實誕於王宮。生
T2122_.53.0346a18: 滅已畢。寧假設於侍衞。但大聖應生本期利
T2122_.53.0346a19: 物。有感斯現。無幽不矚。機化萬途受説非一。
T2122_.53.0346a20: 或假安禪悟道。或藉慧解開襟。或示嬰孩扶
T2122_.53.0346a21: 持。或現乳哺資養。縁悟多種不可一例。此
T2122_.53.0346a22: 是誘物之能。濟俗之術也
T2122_.53.0346a23: 養育部第二
T2122_.53.0346a24: 依佛本行經云。爾時太子既誕生適滿七日。
T2122_.53.0346a25: 其太子母摩耶夫人遂便命終。或有師言。摩
T2122_.53.0346a26: 耶夫人壽命算數唯在七日。是故命終。雖然
T2122_.53.0346a27: 但往昔常有是法。其菩薩生滿七日已。而菩
T2122_.53.0346a28: 薩母皆取命終。何以故。以諸菩薩幼年出家。
T2122_.53.0346a29: 母見是事其心碎裂即便命終。又薩婆多師
T2122_.53.0346b01: 云母見生子身體端正希奇之事。歡喜不勝
T2122_.53.0346b02: 即便命終。命終之後。即便往生忉利天上。時
T2122_.53.0346b03: 淨飯王見夫人命終之後。即便喚召釋種皆
T2122_.53.0346b04: 令雲集。而告之言。汝等眷屬並是國親。今
T2122_.53.0346b05: 是童子嬰孩失母。乳哺之寄將付囑誰。教令
T2122_.53.0346b06: 養育使得存活。誰能憐愍愛如己生。時有五
T2122_.53.0346b07: 百釋種新婦。彼等新婦各各唱言。我能養育。
T2122_.53.0346b08: 我能瞻看。時釋種族語彼婦言。汝等一切年
T2122_.53.0346b09: 少盛壯意耽色欲。不能依時養育依法慈憐。
T2122_.53.0346b10: 唯此摩訶波闍波提親。是童子眞正姨母。是
T2122_.53.0346b11: 故堪能將息養育童子之身。時淨飯王即將
T2122_.53.0346b12: 太子。付囑姨母。而告之言。善來夫人。如是童
T2122_.53.0346b13: 子應當養育。善須護持。應令増長。依時澡浴。
T2122_.53.0346b14: 又別揀取三十二女令助養育。以八女人擬
T2122_.53.0346b15: 抱太子。以八女人洗浴太子。以八女人令乳
T2122_.53.0346b16: 太子。以八女人令其戯弄。是時摩訶波闍波
T2122_.53.0346b17: 提白淨飯王言。謹依王勅。不敢乖違
T2122_.53.0346b18: 善徴部第三
T2122_.53.0346b19: 又佛本行經云。從太子出生已來。淨飯王家
T2122_.53.0346b20: 日日増長。一切財利金銀珍寶。二足四足無
T2122_.53.0346b21: 所乏少。而説偈言
T2122_.53.0346b22:     五穀及財寶 金銀諸衣服
T2122_.53.0346b23:     或造或不造 自然得充足
T2122_.53.0346b24:     童子及慈母 乳酪酥常豐
T2122_.53.0346b25:     慈母少乳者 悉皆得盈溢
T2122_.53.0346b26: 時淨飯王所有怨讎。自然皆悉生平等心已。
T2122_.53.0346b27: 漸生親厚同一心意。風雨隨時無諸災雹。亦
T2122_.53.0346b28: 無擾亂。少種多收。一切人民如法而行。種種
T2122_.53.0346b29: 布施作諸功徳。人無枉横皆並歡喜。猶如天
T2122_.53.0346c01: 上無有差殊。以太子威徳力故。如是諸事莫
T2122_.53.0346c02: 不成就。如偈所説
T2122_.53.0346c03:     人世順尊教 不慳亦不惜
T2122_.53.0346c04:     無不如法行 慈心不起殺
T2122_.53.0346c05:     飢渇既得解 飮食皆充足
T2122_.53.0346c06:     一切悉歡喜 並受如天樂
T2122_.53.0346c07: 又普曜經云。菩薩生已七日。其母命終受忉
T2122_.53.0346c08: 利天上福相。適昇彼天。五萬梵天各執寶瓶。
T2122_.53.0346c09: 二萬梵魔妻手執寶縷侍菩薩母。又瑞應本
T2122_.53.0346c10: 起經云。菩薩本知母人之徳。不堪受其禮。故
T2122_.53.0346c11: 因其將終而從之生。又大善權經云。生後七
T2122_.53.0346c12: 日其母薨。福應昇天非菩薩咎。又因果經云。
T2122_.53.0346c13: 太子姨母摩訶波闍波提。乳養太子如母無
T2122_.53.0346c14:
T2122_.53.0346c15: 占相部七 此別
T2122_.53.0346c16:   述意部 勅占部 呈恭部 現相部 業
T2122_.53.0346c17: 因部 同異部 校量部 百福部
T2122_.53.0346c18: 述意部第一
T2122_.53.0346c19: 夫至聖無方隨縁顯晦。澄神虚照。應機如響。
T2122_.53.0346c20: 所謂寂滅不動感而遂通。於是降神兜率之
T2122_.53.0346c21: 宮。垂像迦毘之域。家世則輪王遞襲。門望
T2122_.53.0346c22: 則聖道相因。地中三千。既殊於洛邑。國朝
T2122_.53.0346c23: 八萬。有逾於稽嶺。宗親藉甚孰可詳焉。縱
T2122_.53.0346c24: 工之相高帝。世謂知人。若譬私陀之視
T2122_.53.0346c25: 吾師。未可同日。較其優劣昇沈有異也
T2122_.53.0346c26: 勅占部第二
T2122_.53.0346c27: 如瑞應經云。爾時白淨王令訪得五百聰明
T2122_.53.0346c28: 相師令占太子。相師言。是王之子乃是世間
T2122_.53.0346c29: 之眼。猶如眞金有諸相好極爲明淨。若當出
T2122_.53.0347a01: 家成一切種智。若在家者爲轉輪聖王。領四
T2122_.53.0347a02: 天下。第一之最。又白王言。有一梵仙名阿私
T2122_.53.0347a03: 陀。具足五通在於香山。彼能爲王斷於疑惑。
T2122_.53.0347a04: 時王心自思惟。香山途路嶮絶非人能到。當
T2122_.53.0347a05: 以何方請來至此。王作念時。阿私陀仙遙知
T2122_.53.0347a06: 其意。騰空而來爲王相之。王見來已喜慰不
T2122_.53.0347a07: 可言。王及夫人抱太子出欲禮仙人。時仙人
T2122_.53.0347a08: 止王曰。此是天人三界中尊。云何而令禮於
T2122_.53.0347a09: 我耶。時彼仙人即起合掌禮太子足。王及夫
T2122_.53.0347a10: 人白仙人曰。唯願善相太子。仙人相已。忽
T2122_.53.0347a11: 然悲泣不能自勝。王及夫人見彼仙悲。擧身
T2122_.53.0347a12: 顫怖生大憂惱。如大波浪動於小船。即問
T2122_.53.0347a13: 仙人。我子有何不祥而悲泣耶。答言。太子相
T2122_.53.0347a14: 好具足無有不祥。但恨我今年壽已百二十。
T2122_.53.0347a15: 不久命終生無想天。不覩佛興不聞經法。故
T2122_.53.0347a16: 自悲耳。若有衆生具三十二相。或生非處久
T2122_.53.0347a17: 不明顯。此人必爲轉輪聖王。若三十二相。皆
T2122_.53.0347a18: 得其處又復明顯。此人必成一切種智。我今
T2122_.53.0347a19: 觀大王太子諸相皆得其所又極明顯。是以
T2122_.53.0347a20: 決定知成正覺。仙人爲王説此語已。辯別而
T2122_.53.0347a21: 退
T2122_.53.0347a22: 又佛本行經云。大王我今自慨年耆根熟衰
T2122_.53.0347a23: 朽老邁。當於爾時不得覩見。失此大利。是
T2122_.53.0347a24: 故我今悲惋自傷。非彼不吉。即爲大王。而説
T2122_.53.0347a25: 偈言
T2122_.53.0347a26:     自恨我有大顛倒 不値此當得道時
T2122_.53.0347a27:     空過一生無所聞 豈非是我失大利
T2122_.53.0347a28:     我今年老根純熟 死時將至不復&T049271;
T2122_.53.0347a29:     念此生分得遭逢 所以一喜一憂懼
T2122_.53.0347b01:     大王釋種方興盛 誕此童子福徳人
T2122_.53.0347b02:     一切諸苦逼世間 此悉能令得安樂
T2122_.53.0347b03: 呈恭部第三
T2122_.53.0347b04: 依佛本行經云。是時摩耶詣童子所至已。持
T2122_.53.0347b05: 手抱童子頭令向仙人擬如禮拜仙人之足。
T2122_.53.0347b06: 是時童子威徳力故。其身自轉足向仙人。時
T2122_.53.0347b07: 淨飯王更復共扶。迴童子頭令拜仙人。童子
T2122_.53.0347b08: 力故足還自轉向彼仙人。時淨飯王復迴童
T2122_.53.0347b09: 子頭向仙人。還復轉足。如是至三。其阿私陀
T2122_.53.0347b10: 遙見童子。是時童子放常光明照觸大地。童
T2122_.53.0347b11: 子威徳端正可喜。色純黄金頭如寶蓋。鼻直
T2122_.53.0347b12: 而圓修臂下垂肢節正等。無缺無減具足莊
T2122_.53.0347b13: 嚴。時阿私陀即從座起。白於王言。大王莫
T2122_.53.0347b14: 將童子聖頭迴向於我。何以故。彼頭不合頂
T2122_.53.0347b15: 禮我足。我頭應當頂禮彼足。復唱是言。希有
T2122_.53.0347b16: 希有。大人出世。最大希有。大人出世。我本
T2122_.53.0347b17: 從天所聞者。即此童子眞實定是。如彼不異。
T2122_.53.0347b18: 時阿私陀整理衣服。偏袒右腎右膝著地。申
T2122_.53.0347b19: 其兩手抱持童子。安其頂上還復本座。本座
T2122_.53.0347b20: 坐已。還下童子置於膝上
T2122_.53.0347b21: 現相部第四
T2122_.53.0347b22: 如佛本行經云。時淨飯王復白仙言。大師。我
T2122_.53.0347b23: 意欲令我子常在。云何方便及今幼年勿使
T2122_.53.0347b24: 捨我。阿私陀仙復白王言。大王。我實不能專
T2122_.53.0347b25: 正決定説是方便令作障礙。時淨飯王復語
T2122_.53.0347b26: 仙人。作如是言。大師善聽。我今當作種種方
T2122_.53.0347b27: 便。設方便已。不令我子從今幼稚及到盛年。
T2122_.53.0347b28: 不聽暫離捨我出家。阿私陀仙即問王言。大
T2122_.53.0347b29: 王。今者因何事故説如是語。時淨飯王報彼
T2122_.53.0347c01: 仙人阿私陀言。尊師當知。如我國内所有相
T2122_.53.0347c02: 師皆語我言。若是童子在家當作轉輪聖王。
T2122_.53.0347c03: 以是因縁我如是語。阿私陀仙復白王言。大
T2122_.53.0347c04: 王當知。彼等相師皆大妄語。何以故。如是
T2122_.53.0347c05: 勝相非是轉輪聖王之相。今此童子有百善
T2122_.53.0347c06: 相八十隨形。挺特殊好分明炳著皆悉具足。
T2122_.53.0347c07: 時淨飯王問仙人言。大師。何等是八十隨形
T2122_.53.0347c08: 好。時阿私陀具白王言具説八十種好其文
經今依勝天王經説
T2122_.53.0347c09: 故勝天王經。佛自説云。八十種好者。一無
T2122_.53.0347c10: 能見頂。二頂骨堅實。三額廣平正四眉高而
T2122_.53.0347c11: 長形如初月紺瑠璃色。五目廣長。六鼻高圓
T2122_.53.0347c12: 直而孔不現。七耳厚廣長埵輪成就八身堅
T2122_.53.0347c13: 實如那羅延。九身分不可壞。十身節堅密。十
T2122_.53.0347c14: 一合身迴顧猶如象王。十二身有光明。十三
T2122_.53.0347c15: 身調直。十四常少不老。十五身常潤澤。十
T2122_.53.0347c16: 六身自將衞不待他人。十七身分滿足。十八
T2122_.53.0347c17: 識滿足。十九容儀具足。二十威徳遠震。二十
T2122_.53.0347c18: 一一切向不背他。二十二住處安隱不危動。
T2122_.53.0347c19: 二十三面門如量不大不長二十四面廣而
T2122_.53.0347c20: 平。二十五面圓淨如滿月。二十六無顀顇
T2122_.53.0347c21: 容。二十七進止如象王。二十八容儀如師子
T2122_.53.0347c22: 王。二十九行歩如鵝王。三十頭如摩陀那菓。
T2122_.53.0347c23: 三十一身色光悦。三十二足趺厚。三十三爪
T2122_.53.0347c24: 如赤銅葉。三十四行時印文現地。三十五指
T2122_.53.0347c25: 文莊嚴。三十六指文明了不闇。三十七手文
T2122_.53.0347c26: 明直。三十八手文長。三十九手文不斷。四
T2122_.53.0347c27: 十手足如意。四十一手足紅白色如蓮華。四
T2122_.53.0347c28: 十二孔門相具。四十三行歩不減。四十四行
T2122_.53.0347c29: 歩不過。四十五行歩安平。四十六臍深厚
T2122_.53.0348a01: 状如盤蛇團圓右轉。四十七手色青紅如孔
T2122_.53.0348a02: 雀項。四十八毛色潤淨。四十九身毛右靡。
T2122_.53.0348a03: 五十口出無上香身毛皆爾。五十一脣色
T2122_.53.0348a04: 潤如頻婆菓。五十二脣潤相稱。五十三舌形
T2122_.53.0348a05: 薄。五十四一切樂觀。五十五隨衆生意和悦
T2122_.53.0348a06: 與語。五十六於一切處無非善言。五十七若
T2122_.53.0348a07: 見人先與語。五十八音聲不高不下。隨衆生
T2122_.53.0348a08: 樂。五十九説法隨衆生語言。六十説法不著。
T2122_.53.0348a09: 六十一等觀衆生。六十二先觀後作。六十三
T2122_.53.0348a10: 發一音答衆聲。六十四説法次第皆有因縁。
T2122_.53.0348a11: 六十五無有衆生能見相盡。六十六觀者無
T2122_.53.0348a12: 厭。六十七具足一切音聲。六十八顯現善色。
T2122_.53.0348a13: 六十九剛強之人見則調伏。恐怖者見即得
T2122_.53.0348a14: 安隱。七十音聲明淨。七十一身不傾動。七
T2122_.53.0348a15: 十二身分大。七十三身長。七十四身不染。七
T2122_.53.0348a16: 十五光遍身各一丈。七十六光照身而行。七
T2122_.53.0348a17: 十七身清淨。七十八光色潤澤猶如青珠。七
T2122_.53.0348a18: 十九手足滿。八十手足徳字。依佛説寶女經
T2122_.53.0348a19: 云。於是寶女問世尊曰。如來有三十二大人
T2122_.53.0348a20: 之相。前世宿命行何功徳。而致是相遍布于
T2122_.53.0348a21: 體。佛告寶女。吾往古世行無量徳。合集衆行
T2122_.53.0348a22: 由得是相遍于身體。今粗擧要。如來之相足
T2122_.53.0348a23: 安平立。大人相者。乃往古世堅固勸助而不
T2122_.53.0348a24: 退轉。未曾覆蔽他人功徳故
T2122_.53.0348a25: 如來手足而有法輪大人相者。乃往古世興
T2122_.53.0348a26: 設若干種種施故。如來至眞指纖長好大人
T2122_.53.0348a27: 相者。乃往古世別説經義。救護衆生令無患
T2122_.53.0348a28: 故。如來手足生網鞔理大人相者。乃往古
T2122_.53.0348a29: 世未曾破壞他人眷屬故。如來手足柔軟微
T2122_.53.0348b01: 妙大人相者。乃往古世而以慧施若干種衣
T2122_.53.0348b02: 細軟服故。如來而有七合充滿大人相者。乃
T2122_.53.0348b03: 往古世廣設衆施供諸乏故。如來之膝至正
T2122_.53.0348b04: 無節&T050509;踢如鹿大人相者。乃往古世奉受經
T2122_.53.0348b05: 典不違失。故如來之身其陰馬藏大人相者。
T2122_.53.0348b06: 乃往古世謹愼己身遠色欲法。故如來之身
T2122_.53.0348b07: 頬車充滿猶如師子大人相者。乃往古世廣
T2122_.53.0348b08: 修淨業修行備故
T2122_.53.0348b09: 如來至眞常於胸前自然卍字大人相者。乃
T2122_.53.0348b10: 往古世蠲除穢濁不善行故。如來*肢體具足
T2122_.53.0348b11: 成就大人相者。乃往古世施以無畏安慰人
T2122_.53.0348b12:
T2122_.53.0348b13: 如來手臂長出於膝大人相者。乃往古世人
T2122_.53.0348b14: 有作事佐助勸故
T2122_.53.0348b15: 如來身淨而無瑕疵大人相者。乃往古世奉
T2122_.53.0348b16: 行十善無厭足故
T2122_.53.0348b17: 如來腦戸充滿弘備大人相者。乃往古世其
T2122_.53.0348b18: 有病者施若干種藥瞻視療故
T2122_.53.0348b19: 如來師子出大人相者。乃往古世殖衆徳
T2122_.53.0348b20: 本具足備故
T2122_.53.0348b21: 如來具四十齒白大人相者。乃往古世志性
T2122_.53.0348b22: 等仁於衆生故
T2122_.53.0348b23: 如來牙齒無有間疏大人相者。乃往古世
T2122_.53.0348b24: 人諍鬪令和合故
T2122_.53.0348b25: 如來頬牙大人相者。乃往古世則以微妙
T2122_.53.0348b26: 可之物而施與故
T2122_.53.0348b27: 如來清白美好髮眉大人相者。乃往古世善
T2122_.53.0348b28: 自護己身口心故
T2122_.53.0348b29: 如來廣長舌大人相者。乃往古世出言至誠
T2122_.53.0348c01: 護口之過故
T2122_.53.0348c02: 如來亹亹大人相者。以無量福供養究竟。心
T2122_.53.0348c03: 行仁和與衆生願使得覆蓋故
T2122_.53.0348c04: 如來梵聲哀戀之音大人相者。乃往古世言
T2122_.53.0348c05: 語柔和與衆人言護口節辭。無央數人聞其
T2122_.53.0348c06: 所語無不悦故
T2122_.53.0348c07: 如來瞳子如紺青色大人相者。乃往古世常
T2122_.53.0348c08: 以慈目察衆人故
T2122_.53.0348c09: 如來之眼如月初生大人相者。乃往古世無
T2122_.53.0348c10: 麁暴志心性和順故
T2122_.53.0348c11: 如來眉間白毫大人相者。乃往古世咨嗟歌
T2122_.53.0348c12: 誦閑居之徳衆行故
T2122_.53.0348c13: 如來頂上肉髻自然大人相者。乃往古世奉
T2122_.53.0348c14: 敬賢聖禮尊長故
T2122_.53.0348c15: 如來肌體柔軟妙好大人相者。乃往古世心
T2122_.53.0348c16: 念合集法品藏故
T2122_.53.0348c17: 如來身形紫磨金色大人相者。乃往古世多
T2122_.53.0348c18: 施衣服臥具床故
T2122_.53.0348c19: 如來之體一一毛生大人相者。乃往古世離
T2122_.53.0348c20: 於集會衆閙處故
T2122_.53.0348c21: 如來之毛上向右旋大人相者。乃往古世尊
T2122_.53.0348c22: 敬於師受善友教稽首從故
T2122_.53.0348c23: 如來頭髮如紺青色大人相者。乃往古世愍
T2122_.53.0348c24: 傷群黎不以刀杖而加害故
T2122_.53.0348c25: 如來之身平正方圓無有阿曲大人相者。乃
T2122_.53.0348c26: 往古世己身衆生勸化安之令定意故
T2122_.53.0348c27: 如來之脊如大鉤鎖善有威曜巍巍之徳大人
T2122_.53.0348c28: 相者。乃往古世爲諸正覺興立形像繕修壞
T2122_.53.0348c29: 寺。其離散者勸使和合。施無畏懼。其諍訟者
T2122_.53.0349a01: 化令相順故
T2122_.53.0349a02: 汝欲知之。吾往世時行於無量不可計會衆
T2122_.53.0349a03: 徳之本故。如來宿世奉行如斯。乃能致此三
T2122_.53.0349a04: 十二大人之相也
T2122_.53.0349a05: 如第二十二梵聲相中。依新婆沙論云。如來
T2122_.53.0349a06: 梵聲相。謂佛於喉藏中有妙大種。能發悦意
T2122_.53.0349a07: 和雅梵音。如羯羅頻迦鳥。乃發深遠雷震之
T2122_.53.0349a08: 聲。如帝釋鼓。如是音聲具八功徳。一者深
T2122_.53.0349a09: 遠。二者和雅。三者分明。四者悦耳。五者入
T2122_.53.0349a10: 心。六者發喜。七者易了。八者無厭
T2122_.53.0349a11: 大智度論云。如來有梵聲相。如梵天王五種
T2122_.53.0349a12: 聲而從口出。一甚深如雷。二清徹遠聞聞者
T2122_.53.0349a13: 悦樂。三入心敬愛。四諦了易解。五聽者欲聞
T2122_.53.0349a14: 無厭。菩薩亦有如是五種聲從口中出。迦陵
T2122_.53.0349a15: 毘伽聲相可愛如天鼓音深遠
T2122_.53.0349a16: 又新婆沙論問。相是何義。答標幟義是相
T2122_.53.0349a17: 義。殊勝義是相義。祥瑞義是相義。問何故丈
T2122_.53.0349a18: 夫相唯三十二不増不減耶。脇尊者説曰。若
T2122_.53.0349a19: 増若減。倶亦生疑不違法相。説有三十二者。
T2122_.53.0349a20: 世間共許。是吉祥義。數不増減。若三十二相
T2122_.53.0349a21: 莊嚴佛身則於世間最勝無比。若當減者便
T2122_.53.0349a22: 力闕少。若更増者則爲雜亂。皆非殊妙。故
T2122_.53.0349a23: 唯爾所三十二丈夫相也
T2122_.53.0349a24: 又智度論問。是三十二相三業之中何業種
T2122_.53.0349a25: 耶。答曰。是意業非身口業。是意業利故。又六
T2122_.53.0349a26: 識中是意識種非五識。以五識不能分別故」
T2122_.53.0349a27: 問曰。是三十二相幾時能成種。答曰。極遲百
T2122_.53.0349a28: 劫。極疾九十一劫。釋迦牟尼菩薩九十一大
T2122_.53.0349a29: 劫行辨得三十二相。如經中言。過去久遠有
T2122_.53.0349b01: 佛名弗沙。時有二菩薩。一名釋迦牟尼。一名
T2122_.53.0349b02: 彌勒。弗沙佛欲觀釋迦牟尼菩薩心純熟未。
T2122_.53.0349b03: 即觀見之。知其心未純熟。而諸弟子心皆純
T2122_.53.0349b04: 熟。又彌勒菩薩心已純熟。而弟子未純熟。是
T2122_.53.0349b05: 時弗沙佛如是思惟。一人之心易可速化。衆
T2122_.53.0349b06: 人之心難可疾治。如是思惟竟。弗沙佛欲使
T2122_.53.0349b07: 釋迦菩薩疾得成佛。上雪山上入寶窟中入
T2122_.53.0349b08: 火禪定。是時釋迦菩薩作外道仙人上山探
T2122_.53.0349b09: 藥。見弗沙佛坐寶窟中入火禪定放大光明。
T2122_.53.0349b10: 見已心生歡喜信敬。翹一脚立叉手向佛。一
T2122_.53.0349b11: 心而觀目未曾瞬。七日七夜。以一偈讃佛
T2122_.53.0349b12:     天上天下無如佛 十方世界亦無比
T2122_.53.0349b13:     世界所有我盡見 一切無有如佛者
T2122_.53.0349b14: 七日七夜諦觀世尊目未曾瞬。超越九劫。於
T2122_.53.0349b15: 九十一劫中得阿耨菩提。釋迦菩薩貴其心
T2122_.53.0349b16: 思不貴多言。若更以餘偈讃佛心或散亂。是
T2122_.53.0349b17: 七夜以一偈讃佛
T2122_.53.0349b18: 問曰。何故釋迦菩薩心不純熟而弟子純熟。
T2122_.53.0349b19: 彌勒菩薩自心純熟而弟子不純耶
T2122_.53.0349b20: 答曰。釋迦菩薩饒益衆生心多自爲身少故。
T2122_.53.0349b21: 彌勒菩薩多爲己身少爲衆生故
T2122_.53.0349b22: 業因部第五
T2122_.53.0349b23: 如得無垢女經云。佛言。菩薩成就四法得三
T2122_.53.0349b24: 十二丈夫相。何等爲四。一把金散佛或散浮
T2122_.53.0349b25: 圖。二常以香油塗如來塔。三種種華香伎樂
T2122_.53.0349b26: 布施。四眷屬相隨供養和上阿闍梨等。爾
T2122_.53.0349b27: 時世尊。而説偈言
T2122_.53.0349b28:     把金散浮圖 香油塗佛塔
T2122_.53.0349b29:     施以華香樂 敬心供養師
T2122_.53.0349c01:     行如是四法 得三十二相
T2122_.53.0349c02:     端正甚奇妙 一切功徳具
T2122_.53.0349c03: 菩薩成就四法得八十種好。何等爲四。一種
T2122_.53.0349c04: 種妙衣莊嚴法座。二供養他人心不生倦。三
T2122_.53.0349c05: 於法師所不作鬪亂。四教諸衆生修菩提行。
T2122_.53.0349c06: 爾時世尊。而説偈言
T2122_.53.0349c07:     妙衣嚴法座 供養他不倦
T2122_.53.0349c08:     教衆生菩提 易得八十好
T2122_.53.0349c09:     菩薩修行此 四種功徳故
T2122_.53.0349c10:     常於一切時 有勝相莊嚴
T2122_.53.0349c11: 同異部第六
T2122_.53.0349c12: 如新婆沙論。問八十隨好爲在何處。答在諸
T2122_.53.0349c13: 相間。隨諸相轉。莊嚴佛身令極妙好。問相與
T2122_.53.0349c14: 隨好不相障奪耶。答不爾。相與隨好更相顯
T2122_.53.0349c15: 發。如林中華顯發諸樹。佛身如是相好莊嚴。
T2122_.53.0349c16: 又如金山衆寶雜飾
T2122_.53.0349c17: 問菩薩所得三十二相。與輪王相有何差別。
T2122_.53.0349c18: 答菩薩所得四事勝。一熾盛。二分明。三圓滿。
T2122_.53.0349c19: 四得處。復有五事勝。一得處。二極端嚴。三文
T2122_.53.0349c20: 像深。四隨順勝智。五隨順離染
T2122_.53.0349c21: 校量部第七
T2122_.53.0349c22: 佛阿毘曇經云。以一千阿僧祇世界衆生所
T2122_.53.0349c23: 有功徳。成佛一毛孔。如是成佛一毛孔功徳
T2122_.53.0349c24: 遍如來身毛孔功徳成佛一好。如是成就八
T2122_.53.0349c25: 十種好功徳。増爲百倍。乃成如來身上一相
T2122_.53.0349c26: 所。成就三十二相功徳。増爲千倍。乃成如來
T2122_.53.0349c27: 額上一白毫相。以一千毫相功徳。増爲百倍。
T2122_.53.0349c28: 乃成如來一頂骨相。一切飛天所不能見頂。
T2122_.53.0349c29: 如是不思議清淨功徳聚成就佛身。是故如
T2122_.53.0350a01: 來於天人中最爲尊勝
T2122_.53.0350a02: 百福部第八
T2122_.53.0350a03: 依優婆塞戒經云。佛言。菩薩修一一相。以百
T2122_.53.0350a04: 福徳而爲圍繞。修心五十具心五十。是則名
T2122_.53.0350a05: 爲百種福徳。善男子。一切世間所有福徳。不
T2122_.53.0350a06: 及如來一毛功徳。如來一切毛孔功徳。不如
T2122_.53.0350a07: 一好功徳。聚合八十種好功徳不如一相功
T2122_.53.0350a08: 徳。一切相功徳不如白毫相功徳。白毫相功
T2122_.53.0350a09: 徳復不及無見頂相功徳。是故如來成就具
T2122_.53.0350a10: 足無量功徳。是三十二相。即是大悲之果報」
T2122_.53.0350a11: 又新婆沙論。問如契經説。佛一一相百福莊
T2122_.53.0350a12: 嚴。何謂百福。答此中百思名爲百福。何謂
T2122_.53.0350a13: 百思。謂如菩薩造作増長足善住相業時。先
T2122_.53.0350a14: 起五十思修治身器令淨調柔。次起一思正
T2122_.53.0350a15: 牽引彼。後復起五十思令其圓滿。譬如農夫
T2122_.53.0350a16: 先治畦隴次下種子後以糞水而覆漑之。彼
T2122_.53.0350a17: 亦如是。如足善住相業。有如是百思莊嚴。
T2122_.53.0350a18: 乃至頂上烏瑟膩。砂相業亦復如是。由此故
T2122_.53.0350a19: 説。佛一一相百福莊嚴。問何者五十思耶。答
T2122_.53.0350a20: 依十業道各有五思。謂依離殺業道有五思。
T2122_.53.0350a21: 一離殺思。二勸道思。三讃美思四隨喜思。
T2122_.53.0350a22: 五迴向思。謂迴所修向菩提故。乃至正見亦
T2122_.53.0350a23: 爾。是名五十思。有説。依十業道各起下中上
T2122_.53.0350a24: 上勝上極五品善思。如雜修靜慮。有説。依十
T2122_.53.0350a25: 業道各起五思。一加行淨。二根本淨。三後
T2122_.53.0350a26: 起淨。四非尋所害。五念攝受。有説。縁佛一相
T2122_.53.0350a27: 起五十刹那。未曾習思相續而轉。問如是百
T2122_.53.0350a28: 福一一量云何。有説。若業能感轉輪王位。於
T2122_.53.0350a29: 四大洲自在而轉。是一福量。有説。若業能感
T2122_.53.0350b01: 天帝釋位。於二天衆自在而轉。是一福量。有
T2122_.53.0350b02: 説。若業能感他化自在天王位。於一切欲界
T2122_.53.0350b03: 天衆自在而轉。是一福量。有説。若業能感
T2122_.53.0350b04: 大梵天王位。於初靜慮及欲天衆自在而轉。
T2122_.53.0350b05: 是一福量。有説。娑訶世界主大梵天王勸請
T2122_.53.0350b06: 如來轉法輪福。是一福量。問彼請佛時是欲
T2122_.53.0350b07: 界繋無覆無記心。云何名福。有説。彼住梵世
T2122_.53.0350b08: 欲來請時。先起如是善心。我當爲諸有情作
T2122_.53.0350b09: 大饒益請佛轉法輪。爾時即名得彼梵福。此
T2122_.53.0350b10: 不應理。所以者何。非未作時已成就故。如是
T2122_.53.0350b11: 説者。彼請佛已還至梵宮。後世尊轉法輪時。
T2122_.53.0350b12: 地神先唱。如是展轉聲徹梵宮。梵王聞已歡
T2122_.53.0350b13: 喜自慶。發純淨心而生隨喜。爾時乃至成就
T2122_.53.0350b14: 此福。有説。世界成時。一切有情業増上力。能
T2122_.53.0350b15: 感三千大千世界。是一福量。有説。除近佛地
T2122_.53.0350b16: 菩薩。餘一切有情所有能感富樂果業。是一
T2122_.53.0350b17: 福量。有説。此中一一福量應以喩顯。假使一
T2122_.53.0350b18: 切有情皆悉生盲。有一有情以大方便令倶
T2122_.53.0350b19: 得眼。彼有情福。是一福量。復次假使一切
T2122_.53.0350b20: 有情皆飮毒藥悶亂將死。有一有情令皆除
T2122_.53.0350b21: 毒心得醒寤。彼有情福。是一福量。復次假
T2122_.53.0350b22: 使一切有情皆被縛録臨當斷命。有一有情
T2122_.53.0350b23: 倶令解脱一時得命。彼有情福。是一福量。復
T2122_.53.0350b24: 次假使一切有情壞戒壞見。有一有情能令
T2122_.53.0350b25: 倶時戒見具足。彼有情福。是一福量。評曰。如
T2122_.53.0350b26: 是説所説皆是純淨意樂方便。讃美菩薩福
T2122_.53.0350b27: 量。然皆未得其實。如實義者。菩薩所起一一
T2122_.53.0350b28: 福量無量無邊。以菩薩三無數劫積集圓滿
T2122_.53.0350b29: 諸波羅蜜多已。所引思願極廣大故。唯佛能
T2122_.53.0350c01: 知。非餘所測。如是所説廣大量福。具足滿百
T2122_.53.0350c02: 莊嚴一相。展轉乃至三十二相皆具百福。佛
T2122_.53.0350c03: 以如是三十二百福莊嚴相及八十隨好。莊
T2122_.53.0350c04: 嚴其身。故於天上人中最尊最勝
T2122_.53.0350c05: 游學部八 此別
四部
T2122_.53.0350c06:   述意部 召師部 捔力部 校量部
T2122_.53.0350c07: 述意部第一
T2122_.53.0350c08: 竊聞一切種智號悉達多。樹自三祇之初。獨
T2122_.53.0350c09: 高百劫之末。總法界而爲智。竟虚空以作
T2122_.53.0350c10: 身。然身無不在量。極規矩之外。智無不爲用。
T2122_.53.0350c11: 絶思議之表。不可以人事測。豈得以處所論。
T2122_.53.0350c12: 將啓愚夫之視聽。須示聖人之影迹。或復示。
T2122_.53.0350c13: 居外道。或復現作童蒙。應同類而誘凡。隨
T2122_.53.0350c14: 異形而化物。然後稱無上士號天中天。良由
T2122_.53.0350c15: 愚智潜通凡聖難測。不思議徳而功莫大焉
T2122_.53.0350c16: 召師部第二
T2122_.53.0350c17: 如佛本行經云。時淨飯王知其太子年已八
T2122_.53.0350c18: 因果經云
年至七歳
即會百官群臣宰相而告之言。卿
T2122_.53.0350c19: 等當知。今我化内誰最有智。智能悉通堪爲
T2122_.53.0350c20: 太子作師。諸臣報言。大王當知。今有毘奢婆
T2122_.53.0350c21: 蜜多羅。善知諸論最勝最妙。如是大師堪教
T2122_.53.0350c22: 太子已下
略述
王即遣召而告之言。尊者大師。能
T2122_.53.0350c23: 教我太子一切技藝諸書論不。時蜜多報言。
T2122_.53.0350c24: 大王。謹依王命。我今堪能心生歡喜。即嚴
T2122_.53.0350c25: 五百釋。種童子前後左右。別有無量無邊童
T2122_.53.0350c26: 男童女。隨從太子將昇學堂。時彼大師遙見
T2122_.53.0350c27: 太子。威徳力故不能自禁遂使其身從<#0350_17/>座忽
T2122_.53.0350c28: 起。屈身頂禮於太子足。禮拜起已。四面顧視
T2122_.53.0350c29: 生大羞慚。時蜜多羅生慚愧已。於虚空中有
T2122_.53.0351a01: 一天子。名曰淨妙。從兜率宮共於無量無邊
T2122_.53.0351a02: 最大諸天神王而常守護太子。在彼虚空。隱
T2122_.53.0351a03: 身不現。而説偈言
T2122_.53.0351a04:     世間諸*技藝 及餘諸經論
T2122_.53.0351a05:     此人悉能知 亦能教示他
T2122_.53.0351a06:     是勝衆生者 隨順世間故
T2122_.53.0351a07:     往昔久習來 今示從師學
T2122_.53.0351a08:     出世所有智 諸諦及諸力
T2122_.53.0351a09:     因縁所生法 生已及滅無
T2122_.53.0351a10:     一念知彼等 名色現不現
T2122_.53.0351a11:     猶尚能證知 況復諸文字
T2122_.53.0351a12: 爾時天子説此偈已。以種種華散太子上。即
T2122_.53.0351a13: 還本宮。爾時太子即初就學。將好最妙牛頭
T2122_.53.0351a14: 栴檀作於書版。純用七寶莊嚴四縁。以天
T2122_.53.0351a15: 種種殊特妙香塗其背上。執持至於毘奢蜜
T2122_.53.0351a16: 多羅阿闍梨所。而作是言。尊者闍*梨教我
T2122_.53.0351a17: 何書下太子
廣爲説書
T2122_.53.0351a18: 或復梵天所説之書今婆羅門書正
有十四音是
佉盧瑟吒
T2122_.53.0351a19: 隋言
驢脣
富沙迦羅仙人説書隋言
阿迦羅書
T2122_.53.0351a20:
T2122_.53.0351a21: &MT02774;伽羅書隋言
吉祥
邪寐亡毘
尼書隋言大
秦國書
鴦瞿梨
T2122_.53.0351a22: 隋言
邪那尼迦書隋言
馱書
娑伽羅書隋言
牸牛
T2122_.53.0351a23: 羅婆尼書隋言
樹葉
波流沙書隋言
惡言
父與書
T2122_.53.0351a24: 多荼書隋言
起尸
陀毘荼國書隋云南
天竺
脂羅低書
T2122_.53.0351a25:
度其差那婆多書隋言
右旋
優波伽書隋言
嚴熾
僧佉
T2122_.53.0351a26: 隋言
等計
阿婆勿陀書隋言
&T072933;盧摩書隋言
T2122_.53.0351a27: 耶寐奢羅書隋言
阿陀羅多書鳥場
邊山
西瞿耶
T2122_.53.0351a28: 尼書
珂沙書
脂那國書
摩那書
T2122_.53.0351b01:
茶叉羅書
毘多悉底書富數波書
T2122_.53.0351b02: 提婆書那伽書夜叉書
乾闥婆書
T2122_.53.0351b03: 天音
阿脩羅書不飮
迦婁羅書金翅
緊那羅書
T2122_.53.0351b04:
摩睺羅伽書
彌伽遮迦書諸獸
迦迦婁
T2122_.53.0351b05: 多書
浮摩提婆書地居
安多梨叉提婆書
T2122_.53.0351b06: 欝多羅拘盧書須彌
逋婁婆毘提呵書須彌
T2122_.53.0351b07: 烏差婆書膩差波書娑伽羅書
跋闍
T2122_.53.0351b08: 羅書
梨伽波羅低犁伽書
毘棄多書
T2122_.53.0351b09: &T072933;浮多書未曾
奢娑多羅跋多書如伏
伽那那
T2122_.53.0351b10: 跋多書
優差波跋多書
尼差波跋多書
T2122_.53.0351b11: 波陀梨佉書毘拘多羅波陀那地書從二増
T2122_.53.0351b12: *邪婆陀輸多羅書十句
已上
茶婆哂尼書
T2122_.53.0351b13:
梨沙耶婆多波恀比多書諸山
苦行
陀羅尼卑
T2122_.53.0351b14: 叉梨書
伽伽那卑麗叉尼書觀虚
薩蒲沙地
T2122_.53.0351b15: 尼山陀書一切藥
沙羅僧伽何尼書
薩婆
T2122_.53.0351b16: 婁多書一切
種音
T2122_.53.0351b17: 爾時太子説是書已。復諮蜜多阿闍*梨言。此
T2122_.53.0351b18: 書凡有六十四種。未審尊者欲教我何書。是
T2122_.53.0351b19: 時多羅聞於太子説是書已。内心歡喜悦豫
T2122_.53.0351b20: 熙怡密懷私慚。折伏貢高我慢之心。向於太
T2122_.53.0351b21: 子。而説偈言
T2122_.53.0351b22:     希有清淨智慧人 善順於諸世間法
T2122_.53.0351b23:     自己該通一切論 復更來入我學堂
T2122_.53.0351b24:     如是書名我未知 其本悉皆誦持得
T2122_.53.0351b25:     是爲天人大尊道 今復更欲覓於師
T2122_.53.0351b26: 夫神理無聲。因言辭以寫意。言辭無跡。縁
T2122_.53.0351b27: 文字以圖音。故字爲言蹄。言爲理筌。音義
T2122_.53.0351b28: 合符不可偏失。是以文字應用彌綸宇宙。雖
T2122_.53.0351b29: 跡繋翰墨而理契乎神。昔造書之主。凡有三
T2122_.53.0351c01: 人。長名曰梵。其書右行。次曰佉盧。其書左
T2122_.53.0351c02: 行。少者蒼頡。其書下行。梵佉盧居于天竺。黄
T2122_.53.0351c03: 史蒼頡在於中夏。梵佉取法於淨天。蒼頡因
T2122_.53.0351c04: 華於鳥跡。文書誠異傳理則同矣。仰尋先覺
T2122_.53.0351c05: 所説有六十四書。鹿輪轉眼筆制區分。龍鬼
T2122_.53.0351c06: 八部字體殊式。准梵及佉盧爲世勝文。故天
T2122_.53.0351c07: 竺諸國謂之天書。西方寫經同祖梵文。然三
T2122_.53.0351c08: 十六國往往有異。譬諸中土猶有篆&MT03247;之變
T2122_.53.0351c09: 體乎。安蒼頡古文沿世代變。古移爲&MT03247;&MT03247;
T2122_.53.0351c10: 爲篆。篆改成隷。其轉易多矣。至於傍生八體。
T2122_.53.0351c11: 則有仙龍雲芝。二十四書則有楷奠鍼灸名
T2122_.53.0351c12: 實雖繁爲用益尠。然原本定義。則體備於六
T2122_.53.0351c13: 文。適時爲敏則莫要於隷法。東西之書源亦
T2122_.53.0351c14: 可得而略究也
T2122_.53.0351c15: 又佛本行經云。時淨飯王復集群臣言。何處
T2122_.53.0351c16: 有師最便武技教我太子。諸臣報王。此處有
T2122_.53.0351c17: 釋名爲善覺。其子名羼提提婆隋言
忍天
堪教太
T2122_.53.0351c18: 子兵戎法式。其所解知一切凡有二十九種。
T2122_.53.0351c19: 善巧妙術已下略
而不述
忍天白王。臣甚能教。王爲
T2122_.53.0351c20: 太子欲遊戲故造一園苑。名曰勤劬。是時太
T2122_.53.0351c21: 子入彼苑内游戲。或令按摩。時彼五百釋種
T2122_.53.0351c22: 臣悉爲其兒。古先一切書典教於太子。及自
T2122_.53.0351c23: 釋子亦如是教。又復世人積年累月。所學問
T2122_.53.0351c24: 者或成不成。太子能於四年之中。及餘釋種
T2122_.53.0351c25: 皆悉學得。通達無礙一切自在。是時忍天即
T2122_.53.0351c26: 爲太子。而説偈言
T2122_.53.0351c27:     汝於年幼時 安庠而學問
T2122_.53.0351c28:     不用多功力 須臾而自解
T2122_.53.0351c29:     於少日月學 勝他多年歳
T2122_.53.0352a01:     所得諸*技藝 成就悉過人
T2122_.53.0352a02: 爾時太子生長王宮。孩童之時游戲未學。年
T2122_.53.0352a03: 滿八歳出問詣師入於學堂。從蜜多及忍天
T2122_.53.0352a04: 所二大尊邊。受讀諸書并一切論兵戎雜術。
T2122_.53.0352a05: 經歴四年至十二時。種種技能遍皆渉獵。
T2122_.53.0352a06: 既通達已。隨順世間悦目適心。曾於一時在
T2122_.53.0352a07: 勤劬園遨游射戲。自餘五百諸釋種童子。亦
T2122_.53.0352a08: 各在其自己園内嬉戲。時有群雁行飛虚空。
T2122_.53.0352a09: 是時童子提婆達多彎弓而射即著一雁。其
T2122_.53.0352a10: 雁被射帶箭遂墮悉達園中。時太子見彼雁
T2122_.53.0352a11: 帶箭被傷墮地。見已兩手安徐捧取已。跏趺
T2122_.53.0352a12: 安雁膝上。以妙滑左手&T016254;持右手拔箭。即以
T2122_.53.0352a13: 蘇蜜封其瘡。是時提婆遣使來語太子言。
T2122_.53.0352a14: 我射一雁墮汝園中。宜速付來不得留彼。是
T2122_.53.0352a15: 時太子報使人言。雁若命終即當還汝。若不
T2122_.53.0352a16: 死者終不可得。時提婆達復更重遣使人語
T2122_.53.0352a17: 言。若死若活決須相還。我手於先善功射
T2122_.53.0352a18: 得。云何忽留。太子報言。我已於先攝受此雁。
T2122_.53.0352a19: 所以然者。自我發於菩提心來。我皆攝受一
T2122_.53.0352a20: 切衆生。況復此雁。而不屬我。以是因縁即便
T2122_.53.0352a21: 相競。聚集諸釋宿老智人判決此事。是時有
T2122_.53.0352a22: 一淨居諸天。變化作老宿長者。入釋會所而
T2122_.53.0352a23: 作是言。誰養育者即是攝受。射著之者即是
T2122_.53.0352a24: 放捨。時彼諸釋宿老諸人一時印可。高聲唱
T2122_.53.0352a25: 云。如是如是。如仁者言。此是提婆達多童子。
T2122_.53.0352a26: 共於太子最初搆結怨讎因縁
T2122_.53.0352a27: 捔力部第三
T2122_.53.0352a28: 如因果經云。太子至年十歳。與兄弟捔力。與
T2122_.53.0352a29: 萬眷屬將欲出城。于時有一大象。當城門住。
T2122_.53.0352b01: 諸人皆不敢前。提婆達多以手搏頭即便躄
T2122_.53.0352b02: 地。難陀以足指挑擲著路傍。太子以手執象。
T2122_.53.0352b03: 擲著城外。還以手接不令傷損。象又還蘇。時
T2122_.53.0352b04: 諸人民歎未曾有。深生奇特。四遠人民百千
T2122_.53.0352b05: 萬億皆集來看。園中有七重金鼓銀鼓鍮石
T2122_.53.0352b06: 銅鐵等鼓。各有七牧。提婆達多最先射之。
T2122_.53.0352b07: 徹三金鼓。次及難陀亦徹三鼓。太子嫌弓弱。
T2122_.53.0352b08: 取庫内祖王一良弓。無能張者。太子在坐以
T2122_.53.0352b09: 手拼弓。聲悉聞城内。百千國人及虚空天
T2122_.53.0352b10: 子。擧聲嗟嘆。以放一箭徹過諸鼓。然後入地
T2122_.53.0352b11: 泉水流出。又徹過大鐵圍山
T2122_.53.0352b12: 又佛本行經云是時太子所射之箭。天主帝
T2122_.53.0352b13: 釋從虚空中秉執。將向三十三天。至天上已。
T2122_.53.0352b14: 爲此箭故於彼天中建立箭節。常以吉日諸
T2122_.53.0352b15: 天聚集。以諸香華供養此箭。乃至於今。諸天
T2122_.53.0352b16: 猶有此箭節日。又太子執箭一射。便穿七鐵
T2122_.53.0352b17: 猪。過七鐵猪已。彼箭入地至於黄泉。其箭
T2122_.53.0352b18: 所穿入地之處。即成一井。於今人民常稱箭
T2122_.53.0352b19: 井。又太子共諸釋種相撲。並皆臥地其體不
T2122_.53.0352b20: 傷。又一切釋種。一時共撲太子。太子以手觸
T2122_.53.0352b21: 彼皆悉倒地。爾時彼釋及諸看衆。皆生奇特
T2122_.53.0352b22: 之心。於上虚空。無量諸天。同以一音。而説偈
T2122_.53.0352b23:
T2122_.53.0352b24:     十方一切世界中 所有勇健諸力士
T2122_.53.0352b25:     悉皆力敵如調達 不及太子聖一毛
T2122_.53.0352b26:     大人威徳力無邊 暫以手觸皆倒地
T2122_.53.0352b27:     聖者威神力廣大 汝等云何欲比方
T2122_.53.0352b28:     假使不動須彌山 大小鐵圍甚牢固
T2122_.53.0352b29:     并及十方諸山等 一觸能碎如微塵
T2122_.53.0352c01:     鐵等強鞭金剛珠 及以諸餘一切寶
T2122_.53.0352c02:     大智力能末如粉 況復撲此少力人
T2122_.53.0352c03: 爾時諸天説此偈已。將諸種種天華散太子
T2122_.53.0352c04: 上。於虚空中隱身不現。時淨飯王知其太子
T2122_.53.0352c05: 所有技能。皆悉勝彼一切諸人。自既眼見踊
T2122_.53.0352c06: 躍喜歡。勅喚白象瓔珞莊飾。令太子乘。將入
T2122_.53.0352c07: 城内。從城門出。是時提婆城外而入。見此白
T2122_.53.0352c08: 象而問人言。此象誰許。欲將何處。其人報言。
T2122_.53.0352c09: 欲將出城。擬悉達乘欲入城内。提婆達以妬
T2122_.53.0352c10: 嫉故。便以左手執於象鼻。右手築額一下倒
T2122_.53.0352c11: 地。宛轉三匝遂即命終。白象臥地塞彼城門。
T2122_.53.0352c12: 衆人往來不通出入。道路填塞。不能得行。
T2122_.53.0352c13: 復有童子。名曰難陀。相續而來。問知事已。即
T2122_.53.0352c14: 以右手執彼象尾。牽取離門可行七歩許。太
T2122_.53.0352c15: 子復問。誰牽離門。衆人言。難陀。太子言。善
T2122_.53.0352c16: 哉難陀。作事善也。太子思惟。彼等二人雖能
T2122_.53.0352c17: 示現其自氣力。但此象身甚太麁壯。於後
T2122_.53.0352c18: 壞爛臭熏此城門。以左手擧象。以右手承。從
T2122_.53.0352c19: 於空中擲置城外。越七重牆度七重塹。既擲
T2122_.53.0352c20: 過已。離城可有一拘盧奢。而象墮地即成大
T2122_.53.0352c21: 坑。乃至今者諸人相傳。名於此處爲象墮坑。
T2122_.53.0352c22: 即此是也。爾時無量百千衆生。一時唱言。希
T2122_.53.0352c23: 有奇特。未曾聞見。而説偈言
T2122_.53.0352c24:     調達築殺白象已 難陀七歩牽離門
T2122_.53.0352c25:     太子手&T016254;在虚空 如以土塊擲城外
T2122_.53.0352c26: 集一切福徳三昧經云。爾時毘耶離大城有
T2122_.53.0352c27: 大力士。名曰淨威徳。成就大力。閻浮提中所
T2122_.53.0352c28: 有衆生。無有等者。聞沙門瞿曇成就十力那
T2122_.53.0352c29: 羅延身。復作是念。我當往觀沙門瞿曇。何如
T2122_.53.0353a01: 我也。即往佛所。初覩如來得大信樂。禮如來
T2122_.53.0353a02: 足一心觀佛。世尊知已。心欲降伏。即告目連。
T2122_.53.0353a03: 汝往取吾昔菩薩時。爲妙瞿夷釋種捔力時
T2122_.53.0353a04: 箭。目連白佛。不知何處。爾時世尊。從右足放
T2122_.53.0353a05: 光。照遍三千世界之下大金剛輪。箭在彼堅
T2122_.53.0353a06: 住。佛告目連。汝見箭不。目連白言。已見。佛
T2122_.53.0353a07: 告目連。汝取持來。時大目連即下至彼如屈
T2122_.53.0353a08: 申臂頃。一切大衆皆見其去。即便持來授與
T2122_.53.0353a09: 如來。佛言。此父母生力非神通力。若以神通
T2122_.53.0353a10: 之力。是箭即過無量無邊諸佛世界
T2122_.53.0353a11: 校量部第四
T2122_.53.0353a12: 如集一切諸功徳三昧經云。佛告目連。如一
T2122_.53.0353a13: 切四天王中。一切天子力。等一天王力。十
T2122_.53.0353a14: 天王力等三十三天中一天子力。一切三十
T2122_.53.0353a15: 三天中天子力。等一帝釋力。十帝釋力等焔
T2122_.53.0353a16: 摩天中一天子力。一切焔摩天中天子力等
T2122_.53.0353a17: 一焔摩天王力。十焔摩天王力等一兜率陀
T2122_.53.0353a18: 天中一天子力。一切兜率陀天中天子力等
T2122_.53.0353a19: 一兜率陀天王力。十兜率陀天王力等一化
T2122_.53.0353a20: 樂天中一天子力。一切化樂天中天子力等
T2122_.53.0353a21: 一化樂天王力。十化樂天王力等他化自在
T2122_.53.0353a22: 天中一天子力。一切他化自在天中天子力
T2122_.53.0353a23: 等一他化自在天王力。十他化自在天王力
T2122_.53.0353a24: 等一魔天中一天子力。一切魔天中天子力
T2122_.53.0353a25: 等一魔王力。十魔王力等半那羅延力。十半
T2122_.53.0353a26: 那羅延力等一那羅延力。十那羅延力等一
T2122_.53.0353a27: 大那羅延力。十大那羅延力等一百劫修行
T2122_.53.0353a28: 菩薩力。十百劫修行菩薩力等一千劫修行
T2122_.53.0353a29: 菩薩力。如是已下展轉十重加之。乃至十
T2122_.53.0353b01: 千千千萬劫修行菩薩力等一無生法忍菩薩
T2122_.53.0353b02: 力。十無生法忍菩薩力等一十地菩薩力。十
T2122_.53.0353b03: 十地菩薩力等一最後身菩薩力。是故目連。
T2122_.53.0353b04: 菩薩成就如是力故。生便即能行於七歩。若
T2122_.53.0353b05: 此世界佛不持者。便壞不住。何以故。菩薩
T2122_.53.0353b06: 當其生已行七歩時。此界大地縱廣六十千
T2122_.53.0353b07: 由旬。菩薩生已。當下足時。便當都沒。深百千
T2122_.53.0353b08: 由旬。還擧足時。復當涌出百千由旬。以佛持
T2122_.53.0353b09: 故。令是世界不動無壞衆生無惱。最後身菩
T2122_.53.0353b10: 薩。始初生時。則便具有如是力。假使一切世
T2122_.53.0353b11: 界衆生。悉得具足垂成菩提。菩薩之力補於
T2122_.53.0353b12: 如來處非處智力。百千萬億分不及其一。乃
T2122_.53.0353b13: 至算數譬喩不能及。得具如是十種之力。名
T2122_.53.0353b14: 爲如來應正。遍覺。此中不明菩薩通力。若
T2122_.53.0353b15: 用通力。能以恒沙世界。置於足指一毛端上。
T2122_.53.0353b16: 擲過無邊恒沙世界。如是往來。不令衆生有
T2122_.53.0353b17: 於苦惱。如是神力。不可稱量。不可數知。若當
T2122_.53.0353b18: 如來盡現通力者。汝等聲聞尚不能信。況餘
T2122_.53.0353b19: 衆生。爾時淨威力士聞説菩薩父母生力。聞
T2122_.53.0353b20: 己驚怪身毛皆竪。生希有心憍慢皆滅。歸依
T2122_.53.0353b21: 三寶發無上心
T2122_.53.0353b22: 法苑珠林卷第九
T2122_.53.0353b23:
T2122_.53.0353b24:
T2122_.53.0353b25:
T2122_.53.0353b26:
T2122_.53.0353b27:
T2122_.53.0353b28:
T2122_.53.0353b29:
T2122_.53.0353c01:
T2122_.53.0353c02:
T2122_.53.0353c03: 法苑珠林卷第
T2122_.53.0353c04:  *西明寺沙門釋道*世撰 
T2122_.53.0353c05: 千佛篇第五之三
T2122_.53.0353c06: ◎<#0353_9/>納妃部第九 此別
六部
T2122_.53.0353c07:   述意部 灌帶部 求婚部 疑謗部 胎
T2122_.53.0353c08: 難部 神異部
T2122_.53.0353c09: 述意部第一
T2122_.53.0353c10: 夫法身無形隨應而現。機縁萬途故化迹非
T2122_.53.0353c11: 一。或離欲而受道。或處染而現權。若不示其
T2122_.53.0353c12: 納妃。凡識謗非人種。雖示五欲之境。不
T2122_.53.0353c13: 一心之志。故歴王城之四門。衰老病死之八
T2122_.53.0353c14: 苦。乃自嗟曰。人生若此。在世何堪。脱屣尋眞
T2122_.53.0353c15: 其於斯矣。故維摩經曰。先以欲拘牽後。令
T2122_.53.0353c16: 入佛道也
T2122_.53.0353c17: 灌帶部第二
T2122_.53.0353c18: 依因果經云。太子年大。父王勅下餘國。却後
T2122_.53.0353c19: 二月八日灌太子頂。皆可來集立爲太子。勅
T2122_.53.0353c20: 既至已。諸國王及群臣等。至時並皆雲集。看
T2122_.53.0353c21: 立太子放大鴻恩
T2122_.53.0353c22: 長安西明寺道宣律師者。徳鏡玄流。業高清
T2122_.53.0353c23: 素。精誠苦行。畢命終身。早得從師。五十餘
T2122_.53.0353c24: 年。栖遑問道。志在住持。但一事可觀。資成三
T2122_.53.0353c25: 寶。緝綴儀範百有餘卷。結集高軌。屬有深
T2122_.53.0353c26: 旨。粤以大唐乾封二年仲春之節。身在京師
T2122_.53.0353c27: 南清宮故淨業寺。逐靜修道。年至桑楡。
T2122_.53.0353c28: 氣力將衰。專念四生。又思三會。忽以往縁
T2122_.53.0353c29: 幽靈顧接。病漸瘳降。勵力虔仰。遂感冥應。
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