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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.0365a01: 殊師利問經云。凡人髮長二指當＊&T061269;。或二月
T2122_.53.0365a02: 日若短而＊&T061269;。是無學菩薩。若過二指亦是無
T2122_.53.0365a03: 學菩薩。爪不得長。得如一横穀。何以故。爲掻
T2122_.53.0365a04: 痒故。又四分律云。佛言。聽諸比丘皮次剪爪。
T2122_.53.0365a05: 極長如一麥應剪髮。半月一＊&T061269;。極長兩指。
T2122_.53.0365a06: 若二月一＊&T061269;二月者。白黒各有十五日。
當此間三十日爲二月也
T2122_.53.0365a07: 又毘尼母經云。佛告諸人。此髮不可故衣故
T2122_.53.0365a08: 器盛之。當用新物。有瞿波羅王子。從世尊乞
T2122_.53.0365a09: 髮佛言。應用七寶器盛之供養。又四分律云。
T2122_.53.0365a10: 時阿難持故器收世尊髮。佛言。不應以故器
T2122_.53.0365a11: 盛如來髮。應用新器新衣繒綵若鉢衣裹盛
T2122_.53.0365a12: 之。時有王子瞿波離將軍。欲往四方有所征
T2122_.53.0365a13: 伐。來索世尊髮。佛言。聽彼得已不知安處。佛
T2122_.53.0365a14: 言。聽安金塔中。若銀塔中。若寶塔中。若雜
T2122_.53.0365a15: 繒綵衣裹。不知云何持。佛言。聽象馬車乘頭
T2122_.53.0365a16: 上肩上擔。時王子持世尊髮去。所往征伐得
T2122_.53.0365a17: 勝還國。爲世尊起髮塔。亦聽比丘持世尊髮。
T2122_.53.0365a18: 行如上安置彼不洗大小便處。持世尊塔。佛
T2122_.53.0365a19: 言。不應爾。令淨者持。彼安如來塔。置不好房
T2122_.53.0365a20: 中。己在上好房中宿。佛言。不應爾。應安如來
T2122_.53.0365a21: 塔置上好房中。己不好房宿。彼安如來塔置
T2122_.53.0365a22: 下房。己在上房宿。佛言。不應爾。應安如來塔
T2122_.53.0365a23: 在上房己在下房中。彼共如來塔同屋宿。佛
T2122_.53.0365a24: 言不應爾。彼爲守護堅牢故。而畏愼不敢共
T2122_.53.0365a25: 宿。佛言。聽安杙上。若杙上若頭邊眠。爲守護
T2122_.53.0365a26: 塔故聽塔内宿。亦爲堅牢塔内藏物故聽宿。
T2122_.53.0365a27: 彼著革屣及捉入塔内。佛言。不應爾。佛言。聽
T2122_.53.0365a28: 塔下坐食。不令汚穢不淨。若有不淨衆物。聚
T2122_.53.0365a29: 著脚邊。食已持去比數有征伐人。雖不見佛髮將
行。然有俗人好心造小像。及將舍
T2122_.53.0365b01: 利及寫小字經卷。並安頭髮内。未知許不。答曰。聖教無
文。然有好心欲將經像舍利。時准前往將取世尊髮
T2122_.53.0365b02: 法。用安置作小塔子。内安彌善。貧無物造。亦聽淨繒
帛裹内將行。至處上好杙上如前安置。若安髮内。恐髮
T2122_.53.0365b03: 垢穢臭氣不淨。又軍行在道。大小便利急卒不可臨時解
頭取之。如前佛髮。不許便利穢處安置。准此經像亦同
T2122_.53.0365b04: 前法
也
T2122_.53.0365b05: 時節部第九
T2122_.53.0365b06: 如十二游經増一阿含長阿含等並云。二十
T2122_.53.0365b07: 九出家。増一阿含。二十年在外道法中。今推
T2122_.53.0365b08: 大例如來在世七十九年。若二十九出家。三
T2122_.53.0365b09: 十五成道所可化物。唯應四十五年。而禪要
T2122_.53.0365b10: 經云。釋迦一身化衆生。三十九年。諸經多十
T2122_.53.0365b11: 九出家應以爲正。故未曾有經云。耶輸陀羅
T2122_.53.0365b12: 言。如來取我未過三年。既瑞應經云。太子年
T2122_.53.0365b13: 十七納妃。便證十九出家是正也。若二十九
T2122_.53.0365b14: 出家三十五成道。經中益少。且云二十年外
T2122_.53.0365b15: 道中學。便是五十方始成道。足知誤矣。良由
T2122_.53.0365b16: 衆生根行不同見有同異
T2122_.53.0365b17: 會同部第十
T2122_.53.0365b18: 述曰。謂世代流遠。戎華音隔。譯人不同受言
T2122_.53.0365b19: 名異。雖欲會隨終無定准。夫一代之書群賢
T2122_.53.0365b20: 相襲。遂令亥豕換文魚魯易韻。況國有中外。
T2122_.53.0365b21: 書則雲鳥。以此往求難得盡一。又如黄帝三
T2122_.53.0365b22: 面樂臣一足。言無梵漢事有楚越。況邪業易
T2122_.53.0365b23: 聆。正法難悉。言有中邊。迴換書之。而得審
T2122_.53.0365b24: 定。無異説者哉
T2122_.53.0365b25: 法苑珠林卷第十◎
T2122_.53.0365b26:
T2122_.53.0365b27:
T2122_.53.0365b28:
T2122_.53.0365b29:
T2122_.53.0365c01:
T2122_.53.0365c02:
T2122_.53.0365c03: 法苑珠林卷第十一
T2122_.53.0365c04: 　＊西明寺沙門釋道世撰　
T2122_.53.0365c05: 千佛篇第五之四
T2122_.53.0365c06: ◎成道部第十二　此別
十部
T2122_.53.0365c07:   述意部　乞食部　學定部　苦行部　食
T2122_.53.0365c08: 糜部　草座部　降魔部　成道部　天
T2122_.53.0365c09: 讃部　神變部
T2122_.53.0365c10: 述意部第一
T2122_.53.0365c11: 蓋聞。大聖應期有感昭著。蔭覆十方。化周
T2122_.53.0365c12: 三界。是四生之導首。六趣之舟航。至如兜率
T2122_.53.0365c13: 上生。閻浮現滅。冠日處胎殞星晦迹。林微
T2122_.53.0365c14: 尼園。啓四八之瑞。畢利叉樹。放十種之光。
T2122_.53.0365c15: 鑒彼四門捐茲五慾。捨嚴城而獨往。依道
T2122_.53.0365c16: 樹而超登。合四鉢於連河。度五隣於鹿苑。
T2122_.53.0365c17: 蕩愛著於綿區。湔塵冥於曩劫。慧日既開光
T2122_.53.0365c18: 清八獄。玄功闡化慈照四生。敷演一音各隨
T2122_.53.0365c19: 類解。像教攸興其來久矣
T2122_.53.0365c20: 乞食部第二
T2122_.53.0365c21: 如四分律云。爾時菩薩漸漸游行。從摩竭
T2122_.53.0365c22: 國界往至婆羅閲城。於彼止宿。明旦入城乞
T2122_.53.0365c23: 食。顏貌端正屈伸俯仰。行歩庠序視前直進。
T2122_.53.0365c24: 不左右顧眄。著衣持鉢入羅閲城乞食。時摩
T2122_.53.0365c25: 竭王在高樓上。諸臣前後圍繞。遙見菩薩入
T2122_.53.0365c26: 城乞食行歩庠序。即向諸臣以偈讃之。王即
T2122_.53.0365c27: 遣信問。比丘欲何所詣。菩薩答之。山名斑
T2122_.53.0365c28: 荼婆。當於彼止宿。使人速還返白王如是
T2122_.53.0365c29: 事。王聞彼使言。即嚴好象乘。衆人共尋從即
T2122_.53.0366a01: 往禮菩薩。時王語太子言。今可於此住。我擧
T2122_.53.0366a02: 國一切所有及脱此寶冠。相與可居王位治
T2122_.53.0366a03: 化。我當爲臣。時菩薩報言。我捨轉輪王出家
T2122_.53.0366a04: 學道。豈可於此邊國王位而處俗耶。王今當
T2122_.53.0366a05: 知。猶如有人曾見大海水後見牛跡水。豈可
T2122_.53.0366a06: 生染著心。此亦如是。豈可捨轉輪王位習粟
T2122_.53.0366a07: 散小王位。此事不然。時王前白言。若成無上
T2122_.53.0366a08: 道者。先詣羅閲城。與我相見。菩薩報言。可
T2122_.53.0366a09: 爾。爾時王即禮菩薩足。繞三匝而去
T2122_.53.0366a10: 又佛本行經云。菩薩爲摩伽陀國王。説云大
T2122_.53.0366a11: 王。我等今實不畏彼毒蛇。亦復不畏天雷霹
T2122_.53.0366a12: 靂。亦復不畏於猛火焔彼大風吹燒野澤者。
T2122_.53.0366a13: 但畏五欲境界所逼。何以故。諸欲無常猶如
T2122_.53.0366a14: 劫賊盜諸功徳。爾時菩薩即説偈言
T2122_.53.0366a15:     五欲無常害功徳 六塵空幻損衆生
T2122_.53.0366a16:     世間果報本誑人 智者誰能暫停住
T2122_.53.0366a17:     愚癡天上不滿意 況復人間得稱心
T2122_.53.0366a18:     欲穢染著不覺知 猶如猛火然乾草
T2122_.53.0366a19:     往昔頂生聖王主 降伏四域飛金輪
T2122_.53.0366a20:     復得帝釋半座居 忽起貪心便墮落
T2122_.53.0366a21:     假令盡王此大地 心猶更欲攝他方
T2122_.53.0366a22:     世人嗜欲不知厭 如巨海納諸流水
T2122_.53.0366a23: 大王當知。彼須彌山下有阿修羅。然其兄弟
T2122_.53.0366a24: 各爲貪欲愛一玉女。二人相爭而自鬪戰。傷
T2122_.53.0366a25: 害倶死。便説偈言
T2122_.53.0366a26:     往昔修羅兩兄弟 爲一玉女自相殘
T2122_.53.0366a27:     骨肉憐愛染著憎 智人觀知不貪欲
T2122_.53.0366a28: 菩薩又言。或爲五欲故。生天生人。既得生已
T2122_.53.0366a29: 著五欲故投身透水。或復赴火。爲五欲故自
T2122_.53.0366b01: 求怨讎。又説偈言
T2122_.53.0366b02:     癡人愛欲故貧窮 繋縛傷殺受諸苦
T2122_.53.0366b03:     意望此欲成衆事 不覺力盡後世殃
T2122_.53.0366b04: 又佛本行經。菩薩説偈言
T2122_.53.0366b05:     假使恩愛久共處 時至命盡會別離
T2122_.53.0366b06:     見此無常須臾間 是故我今求解脱
T2122_.53.0366b07: 學定部第三
T2122_.53.0366b08: 如四分律云。時菩薩即向阿藍迦藍所。學不
T2122_.53.0366b09: 用處定。精進不久得證此法。時菩薩捨之而
T2122_.53.0366b10: 去。後往欝頭藍子處。學有想無想定。精進不
T2122_.53.0366b11: 久得證此法。菩薩思惟。此兩處定非涅槃非
T2122_.53.0366b12: 永寂休處。不樂此法。便捨二人而去更求勝
T2122_.53.0366b13: 法。時菩薩更求勝法者。即無上休息法也。時
T2122_.53.0366b14: 有五人追逐菩薩。念言。若菩薩成道。當與我
T2122_.53.0366b15: 等説法
T2122_.53.0366b16: 又佛本行經云。阿羅邏仙人報菩薩云。諸凡
T2122_.53.0366b17: 夫人愛於貪欲。受繋縛等苦。一切皆由境界。
T2122_.53.0366b18: 而説偈言
T2122_.53.0366b19:     山羊被殺因聲死 飛蛾投燈由火色
T2122_.53.0366b20:     水魚懸釣爲呑餌 世人趣死以境牽
T2122_.53.0366b21: 又新婆沙論云。佛爲菩薩時。厭老病死。出劫
T2122_.53.0366b22: 比羅伐窣堵城求無上智。時淨飯王遣釋種
T2122_.53.0366b23: 五人隨逐給侍。二是母親。三是父親。母親二
T2122_.53.0366b24: 人執受樂行得淨。父親三人執苦行得淨。當
T2122_.53.0366b25: 於菩薩修苦行時。母親二人心不忍可。即便
T2122_.53.0366b26: 捨去。菩薩後知苦行非道。捨而受食羹飯蘇
T2122_.53.0366b27: 乳。以油塗身習處中行。父親三人咸謂。菩薩
T2122_.53.0366b28: 狂亂失志。亦復捨去。後世尊成佛即作是念。
T2122_.53.0366b29: 彼皆是我父母親族。先來恭敬供養於我。今
T2122_.53.0366c01: 欲酬報爲何所在。天即白言。今在婆羅痆斯
T2122_.53.0366c02: 國仙人鹿苑廣事
如前
T2122_.53.0366c03: 問何故名婆羅痆斯。答此是河名。去其不遠
T2122_.53.0366c04: 造立王城。是故此城亦名婆羅痆斯
T2122_.53.0366c05: 問何故名仙人論處。答若作是説。諸佛定於
T2122_.53.0366c06: 此處轉法輪者。彼説。佛是最勝仙人。皆於此
T2122_.53.0366c07: 處初轉法輪。故名仙人論處。若作是説。諸佛
T2122_.53.0366c08: 非定於此轉法輪者。彼説。應言仙人住處。謂
T2122_.53.0366c09: 佛出世時。有佛大仙及聖弟子仙衆所住。佛
T2122_.53.0366c10: 不出世時。有獨覺仙所住。若無獨覺時有世
T2122_.53.0366c11: 俗五通仙住。以此處常有諸仙已住今住當
T2122_.53.0366c12: 住故。名仙人住處。有説。應言仙人墮處。昔有
T2122_.53.0366c13: 五百仙人。飛行空中。至此遇退因縁一時墮
T2122_.53.0366c14: 落。問何故名施鹿林。答＊常有諸鹿游止此
T2122_.53.0366c15: 林。故名鹿林。昔有國王。名梵達多。以此林施
T2122_.53.0366c16: 與群鹿。故名施鹿林。如羯蘭鐸迦長者。於王
T2122_.53.0366c17: 舍城竹林園中。穿一池以施羯蘭鐸迦鳥。令
T2122_.53.0366c18: 其游戲。因名施羯蘭鐸迦池。此亦如是。故
T2122_.53.0366c19: 名施鹿林舊翻名迦蘭陀鳥
善見論其形如鵲
T2122_.53.0366c20: 苦行部第四
T2122_.53.0366c21: 爾時菩薩於此鹿林。在五拘隣比丘所。學於
T2122_.53.0366c22: 苦行。經於六年。極生辛苦。過其本師。以自餓
T2122_.53.0366c23: 故而不得道。徒勞疲形。故涅槃經云。菩薩當
T2122_.53.0366c24: 以苦行自誡其心。日食一胡麻經一七日。粳
T2122_.53.0366c25: 米菉豆麻子粟糜。及以白豆亦復如是。各一
T2122_.53.0366c26: 七日。如是修苦行時。一切皮肉消痩皺減。
T2122_.53.0366c27: 如斷生瓠置之日中。其目坎陷如井底星。肉
T2122_.53.0366c28: 盡肋出如朽草屋。脊骨連現如重線塼。所
T2122_.53.0366c29: 坐之處如馬蹄跡。欲坐則伏。欲起則偃。雖受
T2122_.53.0367a01: 如是無利益苦。然不退於菩提之心
T2122_.53.0367a02: 又菩薩處胎經云。佛告苦行菩薩。昔我所更
T2122_.53.0367a03: 苦行無數。於尼連河邊六年苦行。日食一麻
T2122_.53.0367a04: 一米。斯由曩昔向一縁覺犯口四過斷絶一
T2122_.53.0367a05: 施。重受輕報
T2122_.53.0367a06: 又大集經云。爾時光味菩薩。爲諸大衆。而説
T2122_.53.0367a07: 偈言
T2122_.53.0367a08:     過去無量僧祇劫 種種布施習檀那
T2122_.53.0367a09:     清淨尸羅及羼提 精進坐禪學般若
T2122_.53.0367a10:     安樂一切衆生故 備忍種種諸苦辛
T2122_.53.0367a11:     宮中六萬后妃嬪 棄捨出家如脱屣
T2122_.53.0367a12:     獨處六年修苦行 日食一麻一米麥
T2122_.53.0367a13:     精進晝夜不睡眠 身形唯有皮骨在
T2122_.53.0367a14:     菩提樹下思惟坐 八十萬衆天魔來
T2122_.53.0367a15:     四方上下地及空 八十由旬悉充滿
T2122_.53.0367a16:     如是魔軍及眷屬 皆能破壞使歸降
T2122_.53.0367a17:     成就無上勝菩提 得證第一義諦果
T2122_.53.0367a18: 食糜部第五
T2122_.53.0367a19: 又佛本行經云。爾時六年既萬。至春二月十
T2122_.53.0367a20: 六日。時内心自作如是思惟。我今不應將如
T2122_.53.0367a21: 是食食已而證阿耨多羅三藐三菩提。我今
T2122_.53.0367a22: 更從阿誰邊求美好之食。誰能與我彼美食。
T2122_.53.0367a23: 令我食已即便證取阿耨菩提。時菩薩心如
T2122_.53.0367a24: 是思惟之時。有一天子。知菩薩心如是思惟。
T2122_.53.0367a25: 速往詣於善生村主二女邊。至彼處已。即告
T2122_.53.0367a26: 之言。汝善生女。汝若知時。菩薩今欲求好美
T2122_.53.0367a27: 食。菩薩今須最上美食。食美食已。然後欲證
T2122_.53.0367a28: 阿耨菩提。汝等今可爲彼備辦足十六分妙
T2122_.53.0367a29: 好乳糜。是時善生村主二女。聞於彼天如是
T2122_.53.0367b01: 告已。歡喜踊躍。遍滿其體不能自勝。速疾聚
T2122_.53.0367b02: 集一千牸牛。而&T021355;取乳。轉更將飮五百牸
T2122_.53.0367b03: 牛。更別日＊&T021355;此五百牛。轉持乳將飮於二百
T2122_.53.0367b04: 五十牸牛。後日＊&T021355;此二百五十牸牛之乳。還
T2122_.53.0367b05: 更飮百二十五牛。後日＊&T021355;此一百二十五
T2122_.53.0367b06: 牛之乳飮六十牛。後日＊&T021355;此六十牛乳飮三
T2122_.53.0367b07: 十牛。後日＊&T021355;此三十牛乳飮十五牛。後日
T2122_.53.0367b08: ＊&T021355;此十五牛乳。著於一分淨好糠米。爲於菩
T2122_.53.0367b09: 薩煮上乳糜。其彼二女煮乳糜時。現種種相。
T2122_.53.0367b10: 或復出於滿華瓶相。或現功徳河水淵相。或
T2122_.53.0367b11: 時現於萬字之相。或現功徳千輻輪相。或復
T2122_.53.0367b12: 現於解領牛相。或現象王龍王之相。或現魚
T2122_.53.0367b13: 相。或時復現大丈夫相。或復現於帝釋形相。
T2122_.53.0367b14: 或時有現梵王形相。或復現出乳糜。向上涌
T2122_.53.0367b15: 沸。上至半多羅樹須臾還下。或現乳糜。向上
T2122_.53.0367b16: 高至一多羅樹訖還下。或現出高一丈状。還
T2122_.53.0367b17: 入彼器。無有一滴離於彼器而落餘處。煮乳
T2122_.53.0367b18: 糜時。別有一善解海算數算占相師。來至彼
T2122_.53.0367b19: 之處。其見乳糜出現如是諸種相貌。善占
T2122_.53.0367b20: 觀已作如是語。希有希有。是誰得此乳糜而
T2122_.53.0367b21: 食。彼人食已。不久而證甘露妙藥。爾時菩薩
T2122_.53.0367b22: 至於二月二十三日。於晨朝時。至彼村主家
T2122_.53.0367b23: 大門之外。默然而立欲求食。女見即便取一
T2122_.53.0367b24: 金鉢。盛貯安置。和蜜乳糜。滿其鉢中。自手
T2122_.53.0367b25: 執持。向菩薩前。到已即住。向菩薩言。唯願尊
T2122_.53.0367b26: 者。受我此鉢和蜜乳糜。憐愍我故。時菩薩受
T2122_.53.0367b27: 彼乳糜。持至尼連禪河。有一龍女。名尼連荼
T2122_.53.0367b28: 耶。從地踊出。手執莊嚴天妙筌提奉獻菩
T2122_.53.0367b29: 薩。菩薩受已即坐其上。坐其上已。取彼善生
T2122_.53.0367c01: 村主之女所獻乳糜。如意飽食悉皆淨盡。菩
T2122_.53.0367c02: 薩既食彼乳糜已。縁過去世行檀福報業力
T2122_.53.0367c03: 薫故。身體相好平復如舊。端正可喜。圓滿具
T2122_.53.0367c04: 足無有缺減。爾時菩薩食彼糜訖。以金鉢器
T2122_.53.0367c05: 棄擲河中。時海龍王生大希有奇特之心。復
T2122_.53.0367c06: 爲菩薩歎現世故。執彼金器擬欲供養將向
T2122_.53.0367c07: 自宮。是時天主釋提桓因。即化其身作金翅
T2122_.53.0367c08: 鳥。金剛寶&T072334;。從海龍邊。奪取金鉢。向忉利宮
T2122_.53.0367c09: 三十三天。常自供養。於今彼處。三十三天
T2122_.53.0367c10: 立節。名爲供養金鉢器節。從彼已來至今不
T2122_.53.0367c11: 斷。爾時菩薩食糜已訖。從坐而起。安庠漸
T2122_.53.0367c12: 漸向菩提樹。彼之筌提。其龍女還自收攝。將
T2122_.53.0367c13: 歸自宮爲供養故。而有偈説
T2122_.53.0367c14:     菩薩如法食乳糜 是彼善生女所獻
T2122_.53.0367c15:     食訖歡喜向道樹 決定欲證取菩提
T2122_.53.0367c16: 依宣律師住持感應記云。具論因縁。並在第
T2122_.53.0367c17: 十卷中灌帶部内述之。時有四天王子告律
T2122_.53.0367c18: 師云。世尊初成道第十一年。於王舍城中須
T2122_.53.0367c19: 摩長者園内。告諸大菩薩及大弟子曰。我初
T2122_.53.0367c20: 踰城時。至彼洴沙國。路逢牧牛女。我語云。我
T2122_.53.0367c21: 有少飢渇。從汝乞飮食。彼女答云。汝何所往。
T2122_.53.0367c22: 答言。求趣菩提。又問。名字何等。答言悉達。
T2122_.53.0367c23: 彼女又白我言。我讀韋陀之典云。不久有大
T2122_.53.0367c24: 智人。當成正覺。我觀仁者相貌音聲。是諸佛
T2122_.53.0367c25: 相。我作此山神。經十六大劫。過去諸佛我
T2122_.53.0367c26: 皆親覲。汝可隨我往至住處。當與汝飮食。過
T2122_.53.0367c27: 去迦葉涅槃時。付我一澡罐。其項上有雙
T2122_.53.0367c28: 龍繞。下有師子蹲。拘留佛所製。遞相付我
T2122_.53.0367c29: 訖至樓至佛。此龍瓶内。具足有八功徳水。
T2122_.53.0368a01: 汝若飢渇當飮此水。能消煩惱増長菩提。勿
T2122_.53.0368a02: 輕此小瓶。假使四大海水内此瓶中。猶不能
T2122_.53.0368a03: 滿中。有四龍王。此賢劫初三佛出世所有遺
T2122_.53.0368a04: 法。多在瓶内與娑竭龍宮。一無有二。又迦葉
T2122_.53.0368a05: 佛。付我香鑪及一黄金函。將付仁者。其香
T2122_.53.0368a06: 鑪前有十六頭。半是＊師子。半是白象。於二
T2122_.53.0368a07: 獸頭上。別起蓮華臺。以臺爲＊鑪相。於＊鑪四
T2122_.53.0368a08: 縁別起六銀樓。樓出天童。可長二寸。如是
T2122_.53.0368a09: 諸天童合有九十六。毎燒香時。是諸童等。
T2122_.53.0368a10: 各各分番來付香鑪。後＊師子向外而蹲踞。從
T2122_.53.0368a11: 師子頂上有九龍盤繞。上承金蓮。華内有
T2122_.53.0368a12: 金臺。即臺爲寶子。於臺寶子内。有十三萬億
T2122_.53.0368a13: 眞珠大樓觀。各盛諸妙香。復有十三萬金牒
T2122_.53.0368a14: 毘尼藏。中有比丘。入于滅盡定。若至燒香時。
T2122_.53.0368a15: 其諸＊鑪頭諸天童子來至寶臺所。各各口出
T2122_.53.0368a16: 燒香歌曲。臺門自開。諸比丘從定而出。從
T2122_.53.0368a17: 眞珠觀取香付囑天童。付已臺門自閉。從九
T2122_.53.0368a18: 龍口中。又銜白銀觀。爲臺眷屬。而諸銀臺内。
T2122_.53.0368a19: 皆有天童子。常作天樂讃歎燒香。其音清雅
T2122_.53.0368a20: 無可爲比。衆生聞者生信悟道。如來毎説法
T2122_.53.0368a21: 時。在大衆前常執香＊鑪。天童取香來授與
T2122_.53.0368a22: 佛。令之供養。又有黄金函。内盛大般若。合三
T2122_.53.0368a23: 十億偈。黄金爲經牒。白玉爲界道。白銀爲字。
T2122_.53.0368a24: 其函長三寸。内有二比丘。亦入滅定。此函及
T2122_.53.0368a25: ＊鑪。是拘留佛所製。次第付我乃至樓至佛。
T2122_.53.0368a26: 諸佛欲興世。皆開此金函披閲經典。以般若
T2122_.53.0368a27: 力天魔不嬈速登正覺。今將付囑。努力守護
T2122_.53.0368a28: 勿令損失。我受得已於菩提樹下。六年苦行。
T2122_.53.0368a29: 常飮此瓶水。故除飢渇。煩惱亦消也
T2122_.53.0368b01: 又我初欲成道。入河澡浴。受二女乳糜。至菩
T2122_.53.0368b02: 提樹下欲昇金剛壇。山神至我所即告我言。
T2122_.53.0368b03: 汝今成道可依往佛。若初成道欲昇金剛壇。
T2122_.53.0368b04: 先執香＊鑪繞壇可行七匝十方諸佛各手捻
T2122_.53.0368b05: 香付彼＊鑪中。今既成道可依前佛。佛依此
T2122_.53.0368b06: 法繞壇繞樹。合三十二匝。十方諸佛亦前授
T2122_.53.0368b07: 香。次命人王天王釋梵龍王十地菩薩。各前
T2122_.53.0368b08: 授香。佛以威神。香聞十方。上至有頂。受苦衆
T2122_.53.0368b09: 生聞香解脱。諸根具足智慧増長。種種神變
T2122_.53.0368b10: 不可具述。又告梵王。執彼龍瓶水以灌世尊
T2122_.53.0368b11: 足。人王天王帝釋魔梵。各次洗足。地爲六種
T2122_.53.0368b12: 震動。如來從足下放金色光。坐金色蓮華座。
T2122_.53.0368b13: 十方諸佛各來投香。於光明中。盧舍那佛出
T2122_.53.0368b14: 金色手摩釋迦佛頂。又説妙法。我令十方佛
T2122_.53.0368b15: 欲白四羯磨授釋迦文佛成無上法王位。諸
T2122_.53.0368b16: 佛秉此羯磨在金壇上。天人大衆無量河沙
T2122_.53.0368b17: 聞佛羯磨。一時寂然猶如比丘入第四禪。諸
T2122_.53.0368b18: 佛秉羯磨受法王位已。地之六種大動。佛放
T2122_.53.0368b19: 光明普照十方。廣作佛事利益凡聖。不可具
T2122_.53.0368b20: 述
T2122_.53.0368b21: 草座部第六
T2122_.53.0368b22: 如佛本行經云。爾時菩薩於河澡浴食乳糜
T2122_.53.0368b23: 沐身體竟。光儀平復如本。威力自在安庠面
T2122_.53.0368b24: 向菩提樹。菩薩思惟。此菩提道場欲作何座。
T2122_.53.0368b25: 即自覺知。應坐草上。是時淨居天白菩薩言。
T2122_.53.0368b26: 過去諸佛欲證菩提。皆鋪草上而取正覺。爾
T2122_.53.0368b27: 時菩薩思惟誰能與我如是之草。左右四顧。
T2122_.53.0368b28: 是時忉利帝釋天王。以天智知菩薩心已。
T2122_.53.0368b29: 即化其身爲刈草人。去於菩薩不近不遠。右
T2122_.53.0368c01: 邊而立。刈取於草。其草青縁。顏色猶如孔雀
T2122_.53.0368c02: 王項。柔軟滑澤而手觸時。猶如微細迦尸衣。
T2122_.53.0368c03: 色妙而香右旋宛轉。菩薩問彼人言。賢善仁
T2122_.53.0368c04: 者。汝名字何。彼人報言。我名吉利。菩薩思
T2122_.53.0368c05: 惟。我今欲求自身吉利。亦爲他人以求吉利。
T2122_.53.0368c06: 此名吉利。在於我前。我今決當得證阿耨菩
T2122_.53.0368c07: 提。汝能與我草不。其化人報言。我能與草。
T2122_.53.0368c08: 是時帝釋即化作人。刈草奉菩薩。菩薩即取
T2122_.53.0368c09: 一把自手執持。當取草時。其地即便六種震
T2122_.53.0368c10: 動。將於此草向菩提樹下。持草中路。忽有
T2122_.53.0368c11: 百青雀。從十方來右繞菩薩。三匝訖已。隨
T2122_.53.0368c12: 菩薩行。又有五百拘翅羅鳥。又有五百孔雀。
T2122_.53.0368c13: 又有五百白鵝。又有五百鴻鶴。又有五百白
T2122_.53.0368c14: 鴎。又有五百迦羅頻伽之鳥。又有五百命命
T2122_.53.0368c15: 之鳥。又有五百白象。皆悉六牙。又有五百
T2122_.53.0368c16: 白馬。頭耳烏黒&T072666;尾悉朱。長而披散。又有五
T2122_.53.0368c17: 百牛王。並皆解領猶如黒雲。是時復有五百
T2122_.53.0368c18: 童子五百童女。各以種種諸妙瓔珞莊嚴其
T2122_.53.0368c19: 身。又有五百天子五百天女五百寶瓶。以諸
T2122_.53.0368c20: 香華滿於其中。盛種種諸妙香水。無人執持
T2122_.53.0368c21: 自然空行。又世間中所有一切吉祥之事。皆
T2122_.53.0368c22: 從四方雲雨而來。各在菩薩右邊。圍繞三匝
T2122_.53.0368c23: 已隨菩薩行。一切諸天音樂。空中歡喜歌讃
T2122_.53.0368c24: 菩薩。不可具述
T2122_.53.0368c25: 又瑞應本起經云。釋提桓因化爲凡夫人。執
T2122_.53.0368c26: 淨軟草。菩薩問言。汝名何等。答名吉祥。菩薩
T2122_.53.0368c27: 聞之心大歡喜。破不吉以成吉祥
T2122_.53.0368c28: 又觀佛三昧經云。適施草坐地則大動。諸佛
T2122_.53.0368c29: 化作八萬佛樹師子之座。或有佛樹。高八千
T2122_.53.0369a01: 里四千里。或高百千由旬。一切佛樹具足八
T2122_.53.0369a02: 萬。大小不定。今釋迦樹最短。若干天衣。而布
T2122_.53.0369a03: 其上
T2122_.53.0369a04: 又觀佛三昧經云。佛告父王。如我踰出宮城。
T2122_.53.0369a05: 去伽耶城不遠詣阿輸陀樹。吉安天子等百
T2122_.53.0369a06: 千天子。皆作是念。菩薩若於此坐必須坐具。
T2122_.53.0369a07: 我今應當獻於天草。即把天草。清淨柔軟名
T2122_.53.0369a08: 曰吉祥。菩薩受已鋪地而坐。是時諸天。復見
T2122_.53.0369a09: 白毛圍如三寸。右旋宛轉有百千色流入諸
T2122_.53.0369a10: 相。是諸天子各作是念。菩薩今者唯受我草。
T2122_.53.0369a11: 不受汝草。時白毛中有萬億菩薩結跏趺坐。
T2122_.53.0369a12: 各取其草坐此樹下。一一天子各見白毫中
T2122_.53.0369a13: 有如此相。時有天子。名曰悦意。見地生草穿
T2122_.53.0369a14: 菩薩肉上生至肘。告諸天子曰。奇哉男子。苦
T2122_.53.0369a15: 行乃爾。不食多時。喚聲不聞。草生不覺。即以
T2122_.53.0369a16: 右手申其白毛。其白毛端直。正長一丈四尺
T2122_.53.0369a17: 五寸。如天白寶中外倶空。天見毛内有百億
T2122_.53.0369a18: 光。其光微妙不可具宣。諸天見已歎未曾有。
T2122_.53.0369a19: 即放白毛右旋宛轉。還復本處。是時降魔。魔
T2122_.53.0369a20: 還天宮。白毛隨從直至六天。無數天子天女。
T2122_.53.0369a21: 見白毛孔通中皆空。團圓可愛如梵王幢。如
T2122_.53.0369a22: 來有無量相好。一一相中八萬四千諸小相
T2122_.53.0369a23: 好。如是相好。不及白毫少分功徳
T2122_.53.0369a24: 降魔部第七
T2122_.53.0369a25: 如因果經云。四月七日世尊降魔。于時落日
T2122_.53.0369a26: 停光明月映徹。園林華菓榮不待春。智度論
T2122_.53.0369a27: 云。爾時天魔。將十八萬天魔衆皆來惱佛。佛
T2122_.53.0369a28: 以眉間微光照皆墮落。又觀佛三昧經云。魔
T2122_.53.0369a29: 王心怒。即欲直前。魔子諫曰。父王無辜自招
T2122_.53.0369b01: 瘡疣。菩薩行淨難動如地。云何可壞。又雜
T2122_.53.0369b02: 寶藏經云。昔如來樹下惡魔波旬。將八十億
T2122_.53.0369b03: 衆欲來壞佛。便語佛云。汝獨一身。何能坐此。
T2122_.53.0369b04: 急可起去。若不起者。我捉汝脚擲著海外。
T2122_.53.0369b05: 佛言。我觀世間無能擲我。汝於前世時。曾於
T2122_.53.0369b06: 一寺受一日八戒。施辟支佛一鉢之飯。故生
T2122_.53.0369b07: 六天爲大魔王。而我於三阿僧祇劫。亦設供
T2122_.53.0369b08: 養聲聞縁覺。不可計數。魔言。汝道我昔一日
T2122_.53.0369b09: 持戒。施辟支佛食信有其實。我亦自知。汝亦
T2122_.53.0369b10: 知我。汝自道者誰爲證知。佛以手指地言。此
T2122_.53.0369b11: 地證我。作是語時。一切大地六種震動。地神
T2122_.53.0369b12: 即從金剛際出。合掌白佛言。我爲作證。有此
T2122_.53.0369b13: 地來我＊常在中。世尊所説眞實不虚。佛語
T2122_.53.0369b14: 波旬。汝今先能動此澡瓶。然後可能擲我海
T2122_.53.0369b15: ＊外。爾時波旬及八十億衆不能令動。魔王軍
T2122_.53.0369b16: 衆顛倒自墜破壞星散
T2122_.53.0369b17: 又佛本行經云。爾時魔王波旬長子名曰商
T2122_.53.0369b18: 主。即以頭頂禮菩薩足。乞求懺悔口唱是言。
T2122_.53.0369b19: 大善聖子願聽我父發露辭謝。凡愚淺短猶
T2122_.53.0369b20: 如小兒無有智慧。我今忽來惱亂聖子。將諸
T2122_.53.0369b21: 魔衆現種種相恐怖聖子。我於已前曾諮父
T2122_.53.0369b22: 言。以忠正心。雖有智人善解諸術。猶尚不能
T2122_.53.0369b23: 降伏於彼悉達太子。況復我等。但願聖子恕
T2122_.53.0369b24: 亮我父。我父無智不識道理。如是恐怖大聖
T2122_.53.0369b25: 王子。當何取生大聖王子。願仁所誓早獲成
T2122_.53.0369b26: 就速證阿耨菩提
T2122_.53.0369b27: 成道部第八
T2122_.53.0369b28: 如普曜經云。菩薩於樹下坐。明星出時豁然
T2122_.53.0369b29: 大悟。年至十九出家。三十成道。又依般若
T2122_.53.0369c01: 問論云。漚樓頻螺林中成佛。又自誓三昧
T2122_.53.0369c02: 經云。初成佛時。十方諸佛各送袈裟。佛合成
T2122_.53.0369c03: 一服。此衣今在梵天供養。又空行三昧經云。
T2122_.53.0369c04: 彌陀佛先我四劫得道。維衞佛先我三劫得
T2122_.53.0369c05: 道。有佛名能儒。三十滅度。迦葉佛十八得道。
T2122_.53.0369c06: 我年二十七得道。今從多爲定。十九出家三
T2122_.53.0369c07: 十成道。此文應允。亦與餘義相應。善見律云。
T2122_.53.0369c08: 月生三日得一切智。泥洹經云。佛初出得道。
T2122_.53.0369c09: 並四月八日。今以爲正
T2122_.53.0369c10: 天讃部第九
T2122_.53.0369c11: 如華嚴經云。爾時如來以自在神力。不離菩
T2122_.53.0369c12: 提樹坐及須彌山頂妙勝殿上夜摩天宮寶莊
T2122_.53.0369c13: 嚴殿。趣兜率天宮一切寶莊嚴殿。爾時兜率
T2122_.53.0369c14: 天王。承佛神力。以偈頌曰
T2122_.53.0369c15:     無礙如來猶滿月 諸吉祥中最第一
T2122_.53.0369c16:     來入衆寶莊嚴殿 是故此處最吉祥
T2122_.53.0369c17: 華嚴經云。爾時如來威神力故。十方一切諸
T2122_.53.0369c18: 佛世界。諸四天下。一一閻浮提。皆有如來坐
T2122_.53.0369c19: 菩提樹下。無不顯現。爾時世尊威神力故。不
T2122_.53.0369c20: 起此坐昇須彌頂向帝釋殿。爾時帝釋即説
T2122_.53.0369c21: 偈言
T2122_.53.0369c22:     七佛定光諸佛等 諸吉祥中最無上
T2122_.53.0369c23:     彼佛曾來入此處 是故此地最吉祥
T2122_.53.0369c24: 爾時世尊威神力故。不離道樹及帝釋宮。向
T2122_.53.0369c25: 夜摩天寶莊嚴殿。爾時天王以偈頌曰
T2122_.53.0369c26:     名稱如來聞十方 諸吉祥中最無上
T2122_.53.0369c27:     來入摩尼莊嚴殿 是故此處最吉祥
T2122_.53.0369c28: 變化部第十
T2122_.53.0369c29: 依華嚴經云。佛子。一切諸佛於念念中悉能
T2122_.53.0370a01: 出生十無盡智。何等爲十。於一念中悉見一
T2122_.53.0370a02: 切世界。從兜率天命終。於一念中。悉現一切
T2122_.53.0370a03: 世界。菩薩出生。於一念中。悉現一切世界。菩
T2122_.53.0370a04: 薩出家。於一念中悉現一切世界。往詣道場
T2122_.53.0370a05: 菩提樹下成等正覺。於一念中悉現一切世
T2122_.53.0370a06: 界。轉淨法輪。於一念中悉現一切世界隨應
T2122_.53.0370a07: 化導一切衆生悉令解脱。於一念中悉於一
T2122_.53.0370a08: 切世界。現莊嚴身隨應衆生。於一念中。悉現
T2122_.53.0370a09: 一切世界種種莊嚴無數莊嚴如來自在一切
T2122_.53.0370a10: 智藏。於一念中悉現一切世界清淨衆生。於
T2122_.53.0370a11: 一念中遍一切世界。悉現三世一切諸佛。於
T2122_.53.0370a12: 一念中爲種種諸根精進欲性故。顯現三世
T2122_.53.0370a13: 諸佛種性。成等正覺開導衆生。佛子。是爲一
T2122_.53.0370a14: 切諸佛於念念中生十無盡智
T2122_.53.0370a15: 又智度論云。如阿毘曇説。一時無二心者。若
T2122_.53.0370a16: 化佛語時。化主默然。若化主語時。化佛亦應
T2122_.53.0370a17: 默然。云何佛一時皆説六波羅蜜
T2122_.53.0370a18: 答曰。此如外道聲聞變化耳。如佛變化無量
T2122_.53.0370a19: 三昧力不可思議。是故佛自語時。無量千萬
T2122_.53.0370a20: 億化佛亦一時皆語。又語外道及聲聞。化不
T2122_.53.0370a21: 能作化。如佛世尊化復作化。故諸外道聲聞。
T2122_.53.0370a22: 滅後不能留化。如佛滅後能留化如佛無異。
T2122_.53.0370a23: 如毘曇中。一時無二心者。今佛亦如是。當化
T2122_.53.0370a24: 語時。亦不有心。佛心念化。欲令化語。即便皆
T2122_.53.0370a25: 語◎
T2122_.53.0370a26: ◎説法部第十三　此別
三部
T2122_.53.0370a27:   述意部　訃機部　説益部
T2122_.53.0370a28: 述意部第一
T2122_.53.0370a29: 蓋聞。大聖逗機影迹無方。所現之處無非利
T2122_.53.0370b01: 益。故諦分眞俗事決形心。憑假實而上征。寄
T2122_.53.0370b02: 乘權而下比。良由生老病死。終無自出之
T2122_.53.0370b03: 期。菩提涅槃。得有修入之證。但内典無邊。
T2122_.53.0370b04: 應機而説。故使法輪則柰苑初轉。僧侶則憍
T2122_.53.0370b05: 陳始度。至於迦葉兄弟目連朋友。西域之大
T2122_.53.0370b06: 勢。東方之遍告。二十八天之主。一十六國
T2122_.53.0370b07: 之王。莫不服道而傾心飡風而合掌。於是他
T2122_.53.0370b08: 化宮裏。乃敷十地。耆闍山上方會三乘。善
T2122_.53.0370b09: 吉談無得之宗。淨名顯不言之旨。伏十仙之
T2122_.53.0370b10: 外道。制六群之比丘。胸前則吐納江河。掌内
T2122_.53.0370b11: 則搖蕩山谷。論劫則方石屡盡。辯數則微塵
T2122_.53.0370b12: 可窮。斯乃三界之大師。萬古之獨歩。吾自
T2122_.53.0370b13: 庸才談何以盡。縱使周公之制禮作樂。孔子
T2122_.53.0370b14: 之述易刪詩。予賜之言語。商偃之文學。爰及
T2122_.53.0370b15: 左元放葛仙子老聃河上公莊周之等。並
T2122_.53.0370b16: 區區於方内。何足道哉。若我師大法。人天
T2122_.53.0370b17: 軌模三千法式。洎流中夏益利淵深。廣療三
T2122_.53.0370b18: 毒傳照百燈。相繼不絶。胡可勝言
T2122_.53.0370b19: 訃機部第二
T2122_.53.0370b20: 如華嚴經云。如來出世。譬如日出先照一切
T2122_.53.0370b21: 諸大山王。次照一切大山。次照金剛寶山。然
T2122_.53.0370b22: 後普照一切大地。然日光不作是意。我當先
T2122_.53.0370b23: 照大山乃至後照大地。由山有高下故照有
T2122_.53.0370b24: 前後。如來亦爾。平等普救。然機有利鈍感佛
T2122_.53.0370b25: 前後。見聞不同大小有異
T2122_.53.0370b26: 依彌沙塞律云。佛得道七日受解脱樂。有五
T2122_.53.0370b27: 百乘車載石蜜外國興生。路由樹過。車主兄
T2122_.53.0370b28: 弟二人。離謂波利。創奉蜜糗。四王奉鉢。佛
T2122_.53.0370b29: 受之已爲説三歸。又更七日文鱗龍王。奉非
T2122_.53.0370c01: 人食。後過七日斯那奉食。姉妹四人受＊三歸
T2122_.53.0370c02: 依。復過七日梵王來請轉法輪。又普曜經云。
T2122_.53.0370c03: 時梵王與六萬八千梵王眷屬來詣佛所。稽
T2122_.53.0370c04: 首足下請轉法輪。佛受請已。言我宿命在波
T2122_.53.0370c05: 羅柰供養六百億佛。應在此轉法輪。由觀樹
T2122_.53.0370c06: 七日以報其恩。故未説法
T2122_.53.0370c07: 又智度論云。佛成道已不即説法。於五十七
T2122_.53.0370c08: 日。今撿括機縁然後説法。初七日思大乘
T2122_.53.0370c09: 法化。第七七日用於小乘以擬衆生
T2122_.53.0370c10: 又菩薩瓔珞經云。當轉法輪在鹿野清明園。
T2122_.53.0370c11: 爲久飢虚者。潤於甘露法
T2122_.53.0370c12: 又中本起經云。世尊念言。吾昔路由梵志。阿
T2122_.53.0370c13: 蘭迦蘭待吾有禮。應往度之。天空中曰。此二
T2122_.53.0370c14: 人已亡七日。又念。應度欝頭藍弗。天復告云。
T2122_.53.0370c15: 昨日命終。又念父王昔遣五人。一名拘隣。二
T2122_.53.0370c16: 名頞陛。三名跋提。四名十力迦葉。五名摩訶
T2122_.53.0370c17: 男。執侍功勤應往度之
T2122_.53.0370c18: 又轉法輪經云。佛在鹿野樹下時。空中有自
T2122_.53.0370c19: 然法輪飛來當佛前而轉。佛以手撫之止。吾
T2122_.53.0370c20: 無始來爲名色轉輪今愛意盡。不復流轉。輪
T2122_.53.0370c21: 即便住
T2122_.53.0370c22: 又十二游經云。佛從四月八日至七月十五
T2122_.53.0370c23: 日坐樹下爲一年。二年於鹿野園中爲五人
T2122_.53.0370c24: 説法。三年爲欝鞞迦葉兄弟三人説法。滿千
T2122_.53.0370c25: 比丘。四年在象頭山。爲龍鬼説法。五年時度
T2122_.53.0370c26: 舍利目連。舍利七日得上果。目連十五日得
T2122_.53.0370c27: 上果。六年須達共祇陀。爲佛立精舍。有十
T2122_.53.0370c28: 二佛圖寺。有七十二講堂。有三千六間屋。
T2122_.53.0370c29: 有五百樓閣。七年在拘耶尼園。爲婆陀和菩
T2122_.53.0371a01: 薩等八人説般若經此經一卷
明苦行事		八年在柳山。
T2122_.53.0371a02: 爲伅眞陀羅王弟説法。九年在穢澤中。爲阿
T2122_.53.0371a03: 掘摩説法。十年遂摩竭國。爲弗沙王説法。十
T2122_.53.0371a04: 一年在恐懼樹下。爲彌勒説本起經即修行
本起是		十
T2122_.53.0371a05: 二年還父王國。爲釋氏八萬四千人説法。又
T2122_.53.0371a06: 中本起經云。世尊在摩竭提國六年。將還本
T2122_.53.0371a07: 國。王遣優陀延迎佛疑此異前未詳孰定。又
T2122_.53.0371a08: 普曜經云。有梵志名優陀。王命迎佛。別已
T2122_.53.0371a09: 十二年思得相見。佛七日後還本土。又分別
T2122_.53.0371a10: 功徳經云。佛還本土。足昇空行與人頭齊。使
T2122_.53.0371a11: 父王接足而已不欲屈身。又大集經云。佛成
T2122_.53.0371a12: 道十六年知諸菩薩任持法藏。即於欲色界
T2122_.53.0371a13: 中間出大寶階。大衆倶登中階即上昇虚空。
T2122_.53.0371a14: 又分別功徳經云。若不得説經處但稱在舍
T2122_.53.0371a15: 衞。以佛在其國二十五年比在諸國此住最
T2122_.53.0371a16: 久。以其國中多諸珍異。人多有義。祇樹精
T2122_.53.0371a17: 舍有神異驗。衆集之時。獼猴飛鳥群類數千
T2122_.53.0371a18: 悉來聽法。寂寞無聲。事竟即去各還所止。
T2122_.53.0371a19: 揵椎適鳴已復來集。此由國多仁慈。故異
T2122_.53.0371a20: 類影附。故智度論云。舍衞城有九億家。三億
T2122_.53.0371a21: 明見佛。三億信而不見。三億不見不聞。佛二
T2122_.53.0371a22: 十五年在彼尚爾。若得多信利益無窮
T2122_.53.0371a23: 説益部第三
T2122_.53.0371a24: 依菩薩處胎經云。爾時世尊示現奇特異像。
T2122_.53.0371a25: 變一切菩薩盡作佛身。光相具足。皆共異口
T2122_.53.0371a26: 同音説法。互相敬奉。各坐七寶極妙高座。初
T2122_.53.0371a27: 一説法純男無女。第二説法純女無男。第三説
T2122_.53.0371a28: 法純度正見人。第四説法純度邪見人。第五
T2122_.53.0371a29: 説法男女正等。第六説法邪正亦等。當爾之
T2122_.53.0371b01: 時法法成就。而無吾我道果成熟。諸佛常法
T2122_.53.0371b02: 説儀神足。第七八萬四千空行法門。第八八
T2122_.53.0371b03: 萬四千無相法門。第九八萬四千無願法門。
T2122_.53.0371b04: 一一法門有無量義。猶如黠慧之人身有千
T2122_.53.0371b05: 頭。頭有千舌。舌有千義。欲得究盡此九法門
T2122_.53.0371b06: 義。於百千分未獲其一。此是諸佛祕要之藏
T2122_.53.0371b07: 皆由前身宿學成就廣明説益
備在諸篇		◎
T2122_.53.0371b08: 法苑珠林卷第十一
T2122_.53.0371b09:
T2122_.53.0371b10:
T2122_.53.0371b11:
T2122_.53.0371b12: 法苑珠林卷第十二
T2122_.53.0371b13: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0371b14: 千佛篇第五之五
T2122_.53.0371b15: ◎涅槃部第十四　此別
五部
T2122_.53.0371b16:   述意部　韜光部　赴哀部　時節部　弟
T2122_.53.0371b17: 子部
T2122_.53.0371b18: 述意部第一
T2122_.53.0371b19: 惟我含靈福盡。法王斯逝。遂使北首提河。春
T2122_.53.0371b20: 秋八十矣。應身粒碎流血何追。爭決最後之
T2122_.53.0371b21: 疑。競奉臨終之供。嗚呼智炬慈雲。消滅長
T2122_.53.0371b22: 夜。諸子誠可悲夫。但法身至寂畢竟無爲。
T2122_.53.0371b23: 報化所誘隨機應俗。既曰現生。焉得無滅。凡
T2122_.53.0371b24: 聖雖殊而莫能免。是以微言背痛而方轉甘
T2122_.53.0371b25: 露。假託右脇而還放光明。此則無病之迹也。
T2122_.53.0371b26: 及千&T073554;既纒而示雙足。金棺將闔而起合掌。
T2122_.53.0371b27: 此示不滅之徴也。故灰身示權常住顯實。器
T2122_.53.0371b28: 月之喩其旨明乎
T2122_.53.0371b29: 韜光部第二
T2122_.53.0371c01: 如智度論云。須跋陀羅年一百二十。夢見一
T2122_.53.0371c02: 切人天失眼裸形冥中。言云。日當墮地獄
T2122_.53.0371c03: 海枯竭風散須彌。夢寤已恐怖。天曰。此是一
T2122_.53.0371c04: 切智人將入涅槃。非關於汝。明到林中求欲
T2122_.53.0371c05: 見佛。阿難三不許。佛知遙喚前共別
T2122_.53.0371c06: 又菩薩處胎經云。如來二月八日夜半躬襞
T2122_.53.0371c07: 僧伽梨欝多羅僧安陀羅跋薩各三褺。施放
T2122_.53.0371c08: 金棺儭身上。以鉢錫杖手付阿難。入金剛定
T2122_.53.0371c09: 碎身舍利。佛從金棺出金剛臂問覓迦葉牛
T2122_.53.0371c10: 齝二人。阿難答云。牛齝羅漢已入涅槃。佛言。
T2122_.53.0371c11: 吾今永取滅度。即入金棺寂然不語。再三出
T2122_.53.0371c12: 手問阿難。吾爲八部説摩訶乘經。汝悉聞不。
T2122_.53.0371c13: 對曰。唯佛知之。又問。吾在忉利爲母説法。汝
T2122_.53.0371c14: 知不。答曰。不知。又吾在龍宮説法。龍子得道
T2122_.53.0371c15: 留全身舍利。高一百三十丈。汝知不。答曰。不
T2122_.53.0371c16: 知。吾處母胎十月。爲諸菩薩現不退轉法輪。
T2122_.53.0371c17: 世尊即以神力。現母身中行住坐臥一切雲
T2122_.53.0371c18: 集入胎舍中。汝知不。答曰。不知阿難大聖豈得
不知。言不知
T2122_.53.0371c19: 者欲推如來化功
密。故答不知也		又涅槃經云。善男子。我於此
T2122_.53.0371c20: 娑羅雙樹大師子吼者名大涅槃。東方雙者。
T2122_.53.0371c21: 破於無常獲得於常。乃至北方雙者。破於不
T2122_.53.0371c22: 淨而得於淨。此中衆生爲雙樹故。護娑羅林
T2122_.53.0371c23: 不令外人取其枝葉斫截破壞。我亦如是。爲
T2122_.53.0371c24: 四法故。令諸弟子護持佛法。此四雙樹四王
T2122_.53.0371c25: 典掌。我爲四王護持我法。是故於中而般涅
T2122_.53.0371c26: 槃
T2122_.53.0371c27: 又中阿含經云。如來爾時將詣雙樹。四襞
T2122_.53.0371c28: 欝多羅僧以爲施座。僧伽梨爲枕右脇而臥。
T2122_.53.0371c29: 足足相累而故涅槃
T2122_.53.0372a01: 又菩薩處胎經云。爾時八大國王各持五百
T2122_.53.0372a02: 張白&T073554;栴檀木蜜。盡内金棺。裹以五百張
T2122_.53.0372a03: ＊&T073554;纒裹金棺。復五百乘車載香蘇油以灌
T2122_.53.0372a04: 白＊&T073554;
T2122_.53.0372a05: 爾時大梵天王將諸梵衆在右面。立釋提桓
T2122_.53.0372a06: 因將諸忉利諸天在左面立。彌勒菩薩及十
T2122_.53.0372a07: 方諸神通菩薩當前立。爾時世尊欲入金剛
T2122_.53.0372a08: 三昧碎身舍利於娑婆界轉此眞法。作是念
T2122_.53.0372a09: 已。十方世界皆六返震動
T2122_.53.0372a10: 赴哀部第三
T2122_.53.0372a11: 如摩耶經云。阿那律昇忉利天以告摩耶。摩
T2122_.53.0372a12: 耶便至。棺自爲開。合掌起白遠屈來下。佛
T2122_.53.0372a13: 語阿難。汝當知爲後不孝衆生故。從金棺出
T2122_.53.0372a14: 問訊母也。僧祇律云。於天冠塔邊闍維佛身。
T2122_.53.0372a15: 迦葉赴佛涅槃經云。於是迦葉辭佛到伊荼
T2122_.53.0372a16: 梨山中。去舍衞國二萬六千里。其山多出七
T2122_.53.0372a17: 寶。甘菓種種香樹雜藥不可稱數。亦有麒麟
T2122_.53.0372a18: 朱雀鳳皇異學道士。時有方石平正。色如瑠
T2122_.53.0372a19: 璃。縱廣百二十里。樹葉五色冬夏茂盛。列坐
T2122_.53.0372a20: 石上。迦葉前後教授一千弟子。皆得羅漢常
T2122_.53.0372a21: 坐此石。誦經行道。弟子七人同夕得夢。其
T2122_.53.0372a22: 一比丘夢見所坐方石中央分破樹皆拔根。
T2122_.53.0372a23: 復一比丘夢見四十里泉水皆乾竭華悉零
T2122_.53.0372a24: 落。復一比丘夢見拘羅邊坐皆悉傾毀。復一
T2122_.53.0372a25: 比丘夢見閻浮利地皆悉傾陷。復一比丘夢
T2122_.53.0372a26: 見須彌山崩。復一比丘夢見金輪王薨。復一
T2122_.53.0372a27: 比丘夢見日月墮落天下失明。晨起各以所
T2122_.53.0372a28: 夢啓白迦葉。迦葉告言。我曹前見光明。地時
T2122_.53.0372a29: 大動。卿等得夢佛將般泥洹耶。即勅諸弟子。
T2122_.53.0372b01: 往赴倶夷那國。又菩薩處胎經云。大迦葉至。
T2122_.53.0372b02: 佛出雙足。迦葉説偈云
T2122_.53.0372b03:     佛所教化人 所度已周遍
T2122_.53.0372b04:     我行道絶向 唯恨不見佛
T2122_.53.0372b05: 於是繞棺七匝阿難西北角。難陀於東北角。
T2122_.53.0372b06: 諸天在後。直北去雙樹四十九歩。大迦葉手
T2122_.53.0372b07: 執火然香薪。又雜阿含經云。佛涅槃已。雙樹
T2122_.53.0372b08: 生華垂下供養。阿難説偈云
T2122_.53.0372b09:     五百＊&T073554;纒身 悉燒令磨滅
T2122_.53.0372b10:     千領細＊&T073554;衣 以衣如來身
T2122_.53.0372b11:     唯二領不燒 最上及儭身
T2122_.53.0372b12:     諸經具明闍維之法
以文繁故略而不録
T2122_.53.0372b13: 時節部第四
T2122_.53.0372b14: 如涅槃經云。如來何故二月涅槃。善男子。二
T2122_.53.0372b15: 月名春陽之月。萬物生長。是時衆生多生常
T2122_.53.0372b16: 想。爲破衆生如是常心。説一切法悉是無常。
T2122_.53.0372b17: 唯説如來常住不變。於六時中孟冬枯悴衆
T2122_.53.0372b18: 不愛樂。陽春和液人所貪愛。爲破衆生世間
T2122_.53.0372b19: 樂故。演説常樂我淨亦爾。爲破世間我淨故。
T2122_.53.0372b20: 説如來眞實我淨。初生出家成道轉妙法輪。
T2122_.53.0372b21: 皆以八日。何故涅槃獨十五日。佛言。善男
T2122_.53.0372b22: 子。如十五日月無虧盈。諸佛如來亦復如是。
T2122_.53.0372b23: 入大涅槃無有虧盈。以是義故。以十五日入
T2122_.53.0372b24: 般涅槃。又長阿含經云。時有香姓婆羅門。問
T2122_.53.0372b25: 阿闍世王曰。何等時佛生。何等時成道。何等
T2122_.53.0372b26: 時滅度。闍王答曰。沸星出時生。沸星出時出
T2122_.53.0372b27: 家。沸星出時成道。沸星出時滅度
T2122_.53.0372b28: 何等生二足尊　何等出叢林苦　何等得最
T2122_.53.0372b29: 上道　何等入般涅槃　沸星出二足尊　沸
T2122_.53.0372c01: 星出叢林苦　沸星得最上道　沸星入般涅
T2122_.53.0372c02: 槃　八日如來生　八日佛出家　八日成菩
T2122_.53.0372c03: 提　八日取滅度　二月如來生　二月佛出
T2122_.53.0372c04: 家　二月成菩提　二月取涅槃　二月生二
T2122_.53.0372c05: 足尊　二月出叢林苦　二月得最上道　八
T2122_.53.0372c06: 月般涅槃城
T2122_.53.0372c07: 又薩婆多論云。佛以二月八日沸星現時初
T2122_.53.0372c08: 成等正覺。亦以二月八日沸星出時生。以八
T2122_.53.0372c09: 月八日沸星出時轉法輪。以八月八日沸星
T2122_.53.0372c10: 出時取般涅槃
T2122_.53.0372c11: 弟子部第五
T2122_.53.0372c12: 依智度論云。長老大迦葉。於耆闍崛山集三
T2122_.53.0372c13: 藏。可度衆生竟隨佛入般涅槃。清朝持鉢入
T2122_.53.0372c14: 王舍城。乞食已上耆闍崛山語諸弟子。我今
T2122_.53.0372c15: 日入無餘涅槃。一切諸人聞是語已。皆大愁
T2122_.53.0372c16: 憂。迦葉晡時從禪定起入衆中坐。讃説無常
T2122_.53.0372c17: 苦空無我。如是種種説法已。從佛所得僧伽
T2122_.53.0372c18: 梨。持衣鉢提杖。如金翅鳥現昇虚空作十八
T2122_.53.0372c19: 變。於耆闍山頭與衣鉢倶。作是願言。今我
T2122_.53.0372c20: 身不壞。彌勒成佛時我是骨身還出。直入山
T2122_.53.0372c21: 頭石中如入軟泥。入以山還合。後人壽八萬
T2122_.53.0372c22: 四千歳。身長八十尺。彌勒佛身長一百六十
T2122_.53.0372c23: 尺。佛面二十四尺。圓光十里。是時衆生聞
T2122_.53.0372c24: 佛出世。無量人等隨佛出家。又大悲經云。是
T2122_.53.0372c25: 迦葉以本願力所加持故住虚空中。現種種
T2122_.53.0372c26: 神通變化已。以己身火闍維其身。闍維身已。
T2122_.53.0372c27: 灰炭不現。又薩婆多論云。舍利弗目連。以不
T2122_.53.0372c28: 忍見佛泥洹。便先泥洹。以先泥洹故。七萬阿
T2122_.53.0372c29: 羅漢同時泥洹。當於爾時四輩弟子莫不荒
T2122_.53.0373a01: 亂。於時如來以神通力。化作二大弟子在佛
T2122_.53.0373a02: 左右。以此縁故。衆生歡喜。憂惱即除佛爲説
T2122_.53.0373a03: 法。各得利益
T2122_.53.0373a04: 結集部第十五　此別
二部
T2122_.53.0373a05: 述意部第一
T2122_.53.0373a06: 夫眞諦玄凝法性虚寂。而開物導俗非言難
T2122_.53.0373a07: 建。是以不二默訓。會於義空之路。一音振
T2122_.53.0373a08: 辯。應乎群有之境。自我師能仁之出世也。鹿
T2122_.53.0373a09: 野唱其初言。金河究其後説。契經以誘小學。
T2122_.53.0373a10: 方典以勸大心。妙輪區別十二惟部。法聚總
T2122_.53.0373a11: 要八萬其門。曁善逝晦跡。而應眞結藏始則
T2122_.53.0373a12: 四鋡。初集經中則五部分戒。大寶斯在。含識
T2122_.53.0373a13: 至意爲存拔苦。是以金言不可遺謬也
T2122_.53.0373a14: 結集部第二　此別
四部
T2122_.53.0373a15: 此中廣明結集具有四時。第一依智度金剛
T2122_.53.0373a16: 仙二論。如來在此鐵圍山外。共文殊師利及
T2122_.53.0373a17: 十方佛。結集大乘法藏。第二依菩薩處胎經
T2122_.53.0373a18: 及四分律等。如來初入涅槃。始經七日。大迦
T2122_.53.0373a19: 葉共五百羅漢。令到十方世界召得八億八
T2122_.53.0373a20: 千衆。共爲結集三藏。第三依智度論。如來
T2122_.53.0373a21: 入涅槃後。至夏安居初十五日。大迦葉共千
T2122_.53.0373a22: 羅漢。在王舍城結集三藏。第四依四分律。如
T2122_.53.0373a23: 來入涅槃後。一百年内爲跋闍子檀行十事。
T2122_.53.0373a24: 大迦葉共七百羅漢。在毘舍離城結集三藏。
T2122_.53.0373a25: 此下四重依經次第列出。庶將來哲不積餘
T2122_.53.0373a26: 卜也
T2122_.53.0373a27: 大乘結集部第一
T2122_.53.0373a28: 依大智度論金剛仙論云。文殊師利結集中
T2122_.53.0373a29: 明。如來在此世界之外不至他方世界。十方
T2122_.53.0373b01: 諸佛並皆雲集説法亦名詰經。文殊後結集。
T2122_.53.0373b02: 召諸菩薩及大羅漢無量無邊。各言某經我
T2122_.53.0373b03: 從佛聞。須菩提言。金剛般若我從佛聞。諸經
T2122_.53.0373b04: 當部各有弟子。同時聞者。並云我親從佛聞。
T2122_.53.0373b05: 故知不局阿難。然阿難則遍聞諸經。餘之弟
T2122_.53.0373b06: 子則偏局當部
T2122_.53.0373b07: 又依涅槃經。大聖説法既有三乘。傳法人還
T2122_.53.0373b08: 有三名。一名阿難陀。此云歡喜。謂持小乘法
T2122_.53.0373b09: 藏。二名阿難陀跋陀。此云歡喜賢。謂持中
T2122_.53.0373b10: 乘法藏。三名阿難陀娑伽羅。此云歡喜海。謂
T2122_.53.0373b11: 持大乘法藏。三名雖異據體唯一。故維摩經
T2122_.53.0373b12: 云。舍利弗問天女曰。汝於三乘當何志求。天
T2122_.53.0373b13: 曰。若以小乘法化。我作聲聞。若以中乘法化。
T2122_.53.0373b14: 我作縁覺。若以大乘法化。我作菩薩。故知阿
T2122_.53.0373b15: 難通持大小乘人。此三人中。前二人者有親
T2122_.53.0373b16: 聞傳聞。故下結集中阿難昇座。依智度論説
T2122_.53.0373b17: 偈云
T2122_.53.0373b18:     佛初説法時 爾時不聞見
T2122_.53.0373b19:     如是展轉聞 佛游波羅柰
T2122_.53.0373b20:     爲五比丘説 四諦之法輪
T2122_.53.0373b21:     以此准知不得雷同皆云
親聞第三阿難得言常聞
T2122_.53.0373b22: 五百結集部第二
T2122_.53.0373b23: 依菩薩處胎經云。爾時佛取滅度已。經七日
T2122_.53.0373b24: 七夜。時大迦葉告五百阿羅漢。打揵椎集
T2122_.53.0373b25: 衆。卿五百人。盡詣十方諸佛世界。諸有得
T2122_.53.0373b26: 阿羅漢六通者。盡集此閻浮提詣雙樹間。釋
T2122_.53.0373b27: 迦牟尼佛今已捨壽起七寶塔。今集欲得演
T2122_.53.0373b28: 出眞性法身。汝等速集聽採微妙之言。爾時
T2122_.53.0373b29: 五百羅漢受大迦葉教。如人屈伸臂頃。即到
T2122_.53.0373c01: 十方恒河沙刹土。集諸羅漢得八億八千。衆
T2122_.53.0373c02: 來集忍界聽受法言。又僧祇律云。時大迦葉
T2122_.53.0373c03: 語諸比丘。結集法藏勿令法滅。諸人欲往餘
T2122_.53.0373c04: 處結集。迦葉言。應住王舍城。有五百人臥具。
T2122_.53.0373c05: 衆皆言爾。令阿那律守佛舍利。勿使諸天將
T2122_.53.0373c06: 去。過去迦葉佛滅度時。弟子但知懊惱。不覺
T2122_.53.0373c07: 天持舍利去。盡世人不得供養。時阿難不去。
T2122_.53.0373c08: 迦葉與千人。至刹帝山施世尊舍利。目連
T2122_.53.0373c09: 坐次迦葉四月結集斷於外縁少二人不滿五
T2122_.53.0373c10: 百。那律復來。猶少一人。迦葉遣目連共行。弟
T2122_.53.0373c11: 子梨婆提長老羅漢。汝往三十三天呼提那
T2122_.53.0373c12: 羅漢。提那羅漢聞佛涅槃。不忍見佛行處。已
T2122_.53.0373c13: 入滅度。後遣至尸利沙翅宮喚憍梵波提羅
T2122_.53.0373c14: 漢。乃至毘沙門天宮命須蜜多羅漢。並已涅
T2122_.53.0373c15: 槃
T2122_.53.0373c16: 又菩薩處胎經云。爾時迦葉見衆集已。語優
T2122_.53.0373c17: 波離。卿爲維那唱阿難下。即受教唱下。罰
T2122_.53.0373c18: 阿難不請佛住壽等已。阿難心意荒亂内自
T2122_.53.0373c19: 念言。佛滅度未久。恥我乃爾。即自思惟四諦
T2122_.53.0373c20: 法已。便於衆前成阿羅漢。諸塵垢滅朗然大
T2122_.53.0373c21: 悟。聖衆稱善諸天歌歎。爾時大地六返震
T2122_.53.0373c22: 動。時大迦葉。即使阿難昇七寶高座。迦葉告
T2122_.53.0373c23: 言。佛所説法。一言一字。汝勿使有缺漏。菩薩
T2122_.53.0373c24: 藏者。集著一處。聲聞藏者。集著一處。戒律藏
T2122_.53.0373c25: 者。亦集著一處。爾時阿難最初出經。胎化藏
T2122_.53.0373c26: 爲第一。中陰藏第二。摩訶衍方等藏第三。戒
T2122_.53.0373c27: 律藏第四。十住菩薩藏第五。雜藏第六。金剛
T2122_.53.0373c28: 藏第七。佛藏第八。是爲釋迦文佛經法具足
T2122_.53.0373c29: 矣
T2122_.53.0374a01: 爾時阿難發聲唱言。我聞如是。一時説佛所
T2122_.53.0374a02: 居處。迦葉及一切聖衆。墮涙悲泣不能自
T2122_.53.0374a03: 勝。咄嗟老死。如幻如化。昨日見佛。今日已稱
T2122_.53.0374a04: 言我聞。又四分律云。爾時世尊在拘尸城末
T2122_.53.0374a05: 羅國娑羅林間般涅槃。諸末羅子洗佛舍利
T2122_.53.0374a06: 已具辨闍維。時大迦葉燒舍利已。以此因
T2122_.53.0374a07: 縁集比丘言。我等今可共論法毘尼。勿令外
T2122_.53.0374a08: 道以致餘言譏嫌沙門瞿曇法律若湮。其世
T2122_.53.0374a09: 尊在時皆共學戒。而今滅後無學戒者。諸長
T2122_.53.0374a10: 老今可科差比丘多聞智慧是阿羅漢者。時
T2122_.53.0374a11: 即差得四百九十九人。皆是阿羅漢多聞智
T2122_.53.0374a12: 慧者。時諸比丘言。應差阿難在數中。大迦葉
T2122_.53.0374a13: 言。勿以阿難在數中。何以故。阿難有愛恚怖
T2122_.53.0374a14: 癡。是故不應令在數中。時諸比丘復言。阿難
T2122_.53.0374a15: 是供養佛人。當隨佛行。親從世尊受所教
T2122_.53.0374a16: 法。必處處疑問世尊。是故今者應令在數。即
T2122_.53.0374a17: 便令在數。諸比丘皆作是念。我等當於何處
T2122_.53.0374a18: 集論法毘尼。多饒飮食臥具無乏耶。即皆言。
T2122_.53.0374a19: 唯王舍城房舍飮食臥具衆多。我等今宜可
T2122_.53.0374a20: 共往集彼論法毘尼。時大迦葉即作白令集
T2122_.53.0374a21: 王舍城。時阿難在道行靜處。心自念言。譬如
T2122_.53.0374a22: 新生犢子猶故飮乳與五百大牛共行。我今
T2122_.53.0374a23: 亦如是。學人有作者。而與五百阿羅漢共
T2122_.53.0374a24: 行。時諸長老皆往毘舍離。阿難在毘舍離住。
T2122_.53.0374a25: 時諸道俗皆來問訊阿難。多人衆集。時有跋
T2122_.53.0374a26: 闍子比丘。有大神力。已得天眼知他心智。今
T2122_.53.0374a27: 觀阿難。爲是有欲。無欲人耶。即便觀察。是
T2122_.53.0374a28: 有欲非是無欲。今當令其生厭離心。即説偈
T2122_.53.0374a29: 言
T2122_.53.0374b01:     靜住空樹下 心思於涅槃
T2122_.53.0374b02:     坐禪莫放逸 多説何所作
T2122_.53.0374b03: 時阿難聞説已。即便獨處精進不放逸寂然
T2122_.53.0374b04: 無欲。時在露地夜多經行。遇明相欲出。時身
T2122_.53.0374b05: 疲極方欲俹臥。頭未至枕頃於其中間心得
T2122_.53.0374b06: 無漏解脱。此是阿難未有法。時阿難得阿羅
T2122_.53.0374b07: 漢已。即説偈言
T2122_.53.0374b08:     多聞種種説 常供養世尊
T2122_.53.0374b09:     已斷於生死 瞿曇今欲臥
T2122_.53.0374b10: 時大迦葉集比丘僧。即作白集論法毘尼。時
T2122_.53.0374b11: 阿難即從座起。偏露右肩右膝著地。合掌白
T2122_.53.0374b12: 大迦葉。我親從佛聞憶持佛語。始從初篇乃
T2122_.53.0374b13: 至一切揵度諸部毘尼増一。都集爲毘尼藏。
T2122_.53.0374b14: 彼即集一切長經爲長阿含。一切中經爲中
T2122_.53.0374b15: 阿含。從一事至十事。從十事至十一事。爲増
T2122_.53.0374b16: 一阿含。集於雜事爲雜阿含。如生經本經乃
T2122_.53.0374b17: 至偈經等。如是集爲雜藏。有難無難繋相應
T2122_.53.0374b18: 作處。集爲阿毘曇藏。時即集爲三藏。在王舍
T2122_.53.0374b19: 城。五百阿羅漢共集法毘尼。是故言集法毘
T2122_.53.0374b20: 尼有五百人
T2122_.53.0374b21: 千人結集部第三
T2122_.53.0374b22: 依智度論云。是時佛入涅槃已。大迦葉如是
T2122_.53.0374b23: 思惟。我云何使是三阿僧祇難得佛法令得
T2122_.53.0374b24: 久住。應當結集三藏可得久住未來世人可
T2122_.53.0374b25: 得受行。作是語竟。住須彌頂。撾銅揵椎。説
T2122_.53.0374b26: 此偈言
T2122_.53.0374b27:     佛諸弟子 若念於佛 當報佛恩
T2122_.53.0374b28:     莫入涅槃
T2122_.53.0374b29: 是揵椎音。作大迦葉語聲遍至大千世界。皆
T2122_.53.0374c01: 悉聞知。諸有弟子得神力者。皆來集會大迦
T2122_.53.0374c02: 葉所選得千人。除其阿難盡皆羅漢。内外經
T2122_.53.0374c03: 書。諸外道家十八種大經。盡亦讀知。皆能論
T2122_.53.0374c04: 議降伏異學。大迦葉言。若我昔常乞食者。常
T2122_.53.0374c05: 有外道。強來難問廢闕法事。今王舍城常設
T2122_.53.0374c06: 飯食供給千人。不得取多。告語闍王。給我等
T2122_.53.0374c07: 食。日日送來不得他行。是中夏安居三月。初
T2122_.53.0374c08: 十五日説戒時集。大迦葉等入定已。天眼觀
T2122_.53.0374c09: 今衆中。誰有煩惱未盡應逐出者。唯有一人
T2122_.53.0374c10: 阿難。煩惱未盡。餘九百九十九人。諸漏已盡
T2122_.53.0374c11: 清淨無垢。大迦葉從禪定起。衆中手牽阿難
T2122_.53.0374c12: 出言。今清淨衆中結集經藏。汝結未盡不應
T2122_.53.0374c13: 住此。是時阿難慚愧悲泣而自念言。我二十
T2122_.53.0374c14: 五年隨侍世尊供給左右。未曾得聞如是苦
T2122_.53.0374c15: 惱。佛實大徳慈悲含忍。念已白大迦葉言我
T2122_.53.0374c16: 能有力久可得道。但諸佛法。阿羅漢者。不得
T2122_.53.0374c17: 供給左右使令。以是留殘結使不盡斷耳。大
T2122_.53.0374c18: 迦葉言。汝更有罪。佛意不欲聽女人出家。汝
T2122_.53.0374c19: 殷勤勸請。佛聽爲道。以是佛之正法五百歳
T2122_.53.0374c20: 而衰微。汝應作突吉羅懺。阿難言。我憐愍
T2122_.53.0374c21: 瞿曇彌。又三世諸佛法皆有四部衆。我釋迦
T2122_.53.0374c22: 文佛云何獨無
T2122_.53.0374c23: 大迦葉復言。佛欲涅槃時。近倶夷那竭城背
T2122_.53.0374c24: 痛。四褻欝多羅僧敷臥語汝言。我須水汝不
T2122_.53.0374c25: 供給。是突吉羅罪。阿難答言是時五百乘車
T2122_.53.0374c26: 截流而度令水渾濁。以是故不取。大迦葉復
T2122_.53.0374c27: 言。正使水濁。佛有大神力能令大海濁水清
T2122_.53.0374c28: 淨。汝何以不與。是汝之罪。汝去作突吉羅懺
T2122_.53.0374c29: 悔
T2122_.53.0375a01: 大迦葉復言。佛問汝。若有人四神足好修可
T2122_.53.0375a02: 住壽一劫若減一劫。多陀阿伽度。四神足好
T2122_.53.0375a03: 修欲住壽一劫若減一劫。汝默然不答。問汝
T2122_.53.0375a04: 至三。汝故默然。汝若答。佛應住一劫若減一
T2122_.53.0375a05: 劫。由汝故令佛世尊早入涅槃。汝作突吉羅
T2122_.53.0375a06: 罪懺悔。阿難言。魔蔽我心。是故無言。我非惡
T2122_.53.0375a07: 心而不答佛
T2122_.53.0375a08: 大迦葉復言。汝與佛褻僧伽梨衣以足&T050460;上。
T2122_.53.0375a09: 是汝之罪。汝應作突吉羅懺悔
T2122_.53.0375a10: 阿難言。爾時有大風起。無人助我。捉衣時
T2122_.53.0375a11: 風吹來墮我脚下。非不恭敬故&T050460;佛衣
T2122_.53.0375a12: 大迦葉復言。佛陰藏相。般涅槃後以示女人。
T2122_.53.0375a13: 是何可恥。汝應作突吉羅懺悔
T2122_.53.0375a14: 阿難言。爾時我思惟。若諸女人見佛陰藏相
T2122_.53.0375a15: 者。便自羞恥女人形欲得男子身。修行佛於
T2122_.53.0375a16: 種種徳根。以是故我示女人。不爲無恥而故
T2122_.53.0375a17: 破戒
T2122_.53.0375a18: 大迦葉言。汝有此六種突吉羅罪。盡應僧中
T2122_.53.0375a19: 悔過。阿難言諾。隨長老大迦葉及僧所教。是
T2122_.53.0375a20: 時阿難長跪合掌。偏袒右肩脱革屣。作六種
T2122_.53.0375a21: 突吉羅罪懺悔。大迦葉於僧中手牽阿難出。
T2122_.53.0375a22: 語阿難言。斷汝漏盡然後來入。殘結未盡汝
T2122_.53.0375a23: 勿來也。如是語竟。便自閉門。爾時諸阿羅漢
T2122_.53.0375a24: 議言。誰能結集毘尼法藏者。長老阿泥盧豆
T2122_.53.0375a25: 言。舍利弗是第二佛。有好弟子。字憍梵波提
T2122_.53.0375a26: 秦言
牛齝		柔軟和雅。常處閑居。住心寂宴。能知
T2122_.53.0375a27: 毘尼法藏。今在天上尸利沙樹園中住。遣使
T2122_.53.0375a28: 請來。大迦葉語下座比丘。汝次應僧使。下座
T2122_.53.0375a29: 比丘歡喜踊躍。受僧勅命白大迦葉言。我到
T2122_.53.0375b01: 彼所陳説何事。大迦葉言。汝到彼已語憍梵
T2122_.53.0375b02: 波提。大迦葉等漏盡阿羅漢。皆會閻浮提僧
T2122_.53.0375b03: 有大法事。汝可疾來。是下座比丘頭面禮僧
T2122_.53.0375b04: 足。右繞三匝。如金翅鳥飛騰虚空。往到憍梵
T2122_.53.0375b05: 波提所。頭面作禮。語憍梵波提前迦葉教。
T2122_.53.0375b06: 是時憍梵波提心覺生疑。語是比丘言。僧將
T2122_.53.0375b07: 無鬪諍喚我耶。無有破僧者不。佛日滅度耶。
T2122_.53.0375b08: 是比丘言。佛已滅度。憍梵波提言。佛滅度太
T2122_.53.0375b09: 疾。世間眼滅。逐佛轉法輪將。我和上舍利弗。
T2122_.53.0375b10: 今在何所。答曰。先入涅槃。憍梵波提言。大師
T2122_.53.0375b11: 法將各自別離。當可奈何。摩訶目伽連子今
T2122_.53.0375b12: 在何所。是比丘言。此亦滅度。憍梵波提言。
T2122_.53.0375b13: 佛法欲散。衆生可憐。大人過去。如是次第問
T2122_.53.0375b14: 諸羅漢。憍梵波提言。我失離欲大師皆已滅
T2122_.53.0375b15: 度。我不復能下閻浮提。住此般涅槃。説是言
T2122_.53.0375b16: 已。作十八變自心出火燒身。身中出水。四道
T2122_.53.0375b17: 流下至大迦葉所。水中有聲。説此偈言
T2122_.53.0375b18:     憍梵鉢提頭面禮 妙衆第一大徳僧
T2122_.53.0375b19:     聞佛滅度我隨去 如大象去象子隨
T2122_.53.0375b20: 爾時下座比丘。持衣鉢還僧。是時阿難。中間
T2122_.53.0375b21: 思惟諸法求盡殘漏。其夜坐禪經行殷勤求
T2122_.53.0375b22: 道。是阿難智慧多定力少。是故不即得道。定
T2122_.53.0375b23: 智等者乃可速得。後夜欲過。疲極偃息却臥
T2122_.53.0375b24: 就枕。頭未至枕廓然得悟。如電光出闇者見
T2122_.53.0375b25: 道。入金剛定破一切煩惱山。得六通已。即夜
T2122_.53.0375b26: 到僧堂門敲門而喚。大迦葉問言。敲門者誰。
T2122_.53.0375b27: 答言。我是阿難。大迦葉言。汝何以來。阿難
T2122_.53.0375b28: 言。我今夜得盡諸漏。大迦葉言。不與汝開門。
T2122_.53.0375b29: 汝從門鑰孔中來。阿難答言。可爾。即以神
T2122_.53.0375c01: 力從門＊鑰孔中入。禮拜僧足懺悔。大迦葉莫
T2122_.53.0375c02: 復見責。大迦葉手摩阿難頭言。我故爲汝使
T2122_.53.0375c03: 汝得道。汝無嫌恨。我亦如是。以汝自證。譬
T2122_.53.0375c04: 如手畫虚空無所染著。阿羅漢心亦復如是。
T2122_.53.0375c05: 一切法中得無所著。復汝本座。是時僧復議
T2122_.53.0375c06: 言憍梵波提。已取滅度。更有誰能結集經藏。
T2122_.53.0375c07: 長老阿泥盧豆言。是長老阿難於佛弟子常
T2122_.53.0375c08: 侍近佛聞經。能持佛法常讃譽。是阿難能結
T2122_.53.0375c09: 集經藏。是時長老大迦葉摩阿難頭言。佛囑
T2122_.53.0375c10: 累汝令持法藏。汝應報佛恩。佛在何處最
T2122_.53.0375c11: 初説法。佛諸弟子能守護法藏者。皆已滅度。
T2122_.53.0375c12: 唯汝一人在。汝今應隨佛心憐愍衆生故集
T2122_.53.0375c13: 佛法藏。是時阿難禮僧已坐師子床。時大迦
T2122_.53.0375c14: 葉説此偈言
T2122_.53.0375c15:     佛聖師子王 阿難是佛子
T2122_.53.0375c16:     師子座處坐 觀衆無有佛
T2122_.53.0375c17:     如是大徳衆 無佛説威神
T2122_.53.0375c18:     如夜無月時 虚空不明淨
T2122_.53.0375c19:     諸大智人説 汝佛子當演
T2122_.53.0375c20:     何處佛初説 今汝當布施
T2122_.53.0375c21: 是時長老阿難一心合掌。向佛涅槃處方如
T2122_.53.0375c22: 是言
T2122_.53.0375c23:     佛初説法時 爾時我不見
T2122_.53.0375c24:     如是展轉聞 佛在波羅柰
T2122_.53.0375c25:     佛爲五比丘 初開甘露門
T2122_.53.0375c26:     説四眞諦法 苦集滅道諦
T2122_.53.0375c27:     阿若憍陳如 最初得見道
T2122_.53.0375c28:     及八萬諸天 聞是得見道
T2122_.53.0375c29: 是千阿羅漢。聞是語已。上昇虚空高七多羅
T2122_.53.0376a01: 樹。皆言。咄哉。無常力大如是。我等眼見佛説
T2122_.53.0376a02: 法。今乃言我聞。便説偈言
T2122_.53.0376a03:     我見佛身相 猶如紫金山
T2122_.53.0376a04:     妙相衆徳滅 唯有名獨存
T2122_.53.0376a05:     是故當方便 求出於三界
T2122_.53.0376a06:     勤集諸善法 涅槃最安樂
T2122_.53.0376a07: 爾時長老阿泥盧豆。説此偈言
T2122_.53.0376a08:     咄世間無常 如水月芭蕉
T2122_.53.0376a09:     功徳滿三界 無常風所壞
T2122_.53.0376a10: 爾時大迦葉復説偈言
T2122_.53.0376a11:     無常力甚大 愚智貧富貴
T2122_.53.0376a12:     得道及未得 一切無能免
T2122_.53.0376a13:     非巧言妙寶 非欺誑力諍
T2122_.53.0376a14:     如火燒萬物 無常死法爾◎
T2122_.53.0376a15: ◎七百結集部第四
T2122_.53.0376a16: 四分律云。爾時世尊般涅槃後百歳。毘舍離
T2122_.53.0376a17: 跋闍子比丘行十事言。是法清淨佛所聽。應
T2122_.53.0376a18: 兩指抄食。得聚落間。得寺内。後聽可。得常
T2122_.53.0376a19: 法。得和。得與鹽共宿。得飮闍樓羅酒。得畜不
T2122_.53.0376a20: 截坐具。得受金銀。彼於布薩日檀越布施金
T2122_.53.0376a21: 銀。而共分之。如是揀擇一一撿校。乃至
T2122_.53.0376a22: 十事非法。非毘尼。非佛所教。已皆下舍羅在
T2122_.53.0376a23: 毘舍離。七百阿羅漢集論法毘尼。故名七百
T2122_.53.0376a24: 集法毘尼
T2122_.53.0376a25: 依道宣律師感應記云。律師問天人曰。世尊
T2122_.53.0376a26: 涅槃後結集法藏儀式云何。天人答曰。惟大
T2122_.53.0376a27: 聖隱顯隨機生滅。三藏遺迹結集。是因衆集
T2122_.53.0376a28: 多少律論不等。如律中五百七百皆尊大迦
T2122_.53.0376a29: 葉。最爲衆首。如大論中。高選千人皆同無學。
T2122_.53.0376b01: 至結集已。召外衆集重叙所結。有不同者分
T2122_.53.0376b02: 爲二部。依尊迦葉名上座部。餘外衆多名大
T2122_.53.0376b03: 衆部。依文殊問經。初分二部即其事也。通
T2122_.53.0376b04: 約大小三藏皆阿難出。其住處同集王舍城。
T2122_.53.0376b05: 然據文殊集衆略結大乘即在大鐵圍山外
T2122_.53.0376b06: 二界中間。今明儀式。初佛滅度經停一月。供
T2122_.53.0376b07: 養舍利方始闍維依律停之七日
爲待迦葉至也		即日焚了置塔
T2122_.53.0376b08: 亦竟。一切大衆往詣舍衞祇桓精舍。尊大迦
T2122_.53.0376b09: 葉。使小目連同名者六人
皆大神通也		於僧戒壇嗚鍾集衆。
T2122_.53.0376b10: 時百億四天下凡聖僧等。一切皆集。便白四
T2122_.53.0376b11: 羯磨。罰賓頭盧及阿難已。阿難昇高座。披
T2122_.53.0376b12: 佛布僧伽梨。先誦遺教經。如佛在世約勅之
T2122_.53.0376b13: 相。時大菩薩阿羅漢一切比丘。天龍八部聞
T2122_.53.0376b14: 皆悲泣不能自勝
T2122_.53.0376b15: 爾時大迦葉即從座起。著布僧伽梨。手執尼
T2122_.53.0376b16: 師壇。至高座前。敷座具禮阿難已。右繞三
T2122_.53.0376b17: 匝而立。時大梵天王持七寶蓋覆阿難上。時
T2122_.53.0376b18: 天帝釋進七寶案置阿難前。羅睺阿脩羅王。
T2122_.53.0376b19: 各執七寶香鑪在阿難前。阿難受已置寶案
T2122_.53.0376b20: 上。他化天王進七寶几。在寶案後。時魔王波
T2122_.53.0376b21: 旬持七寶拂授與阿難。仍與帝釋侠侍兩邊。
T2122_.53.0376b22: 四天王各侍高座四脚。三十二使者在迦葉
T2122_.53.0376b23: 後。各各肅恭胡跪敬聽。時大迦葉禮阿難
T2122_.53.0376b24: 已。又繞三匝。至前問訊。如佛無異。然後問縁
T2122_.53.0376b25: 如別所説。一一依經。始從如是。乃至末後歡
T2122_.53.0376b26: 喜奉行
T2122_.53.0376b27: 爾時迦葉重問曰。我過去諸佛修多羅中。一
T2122_.53.0376b28: 一分部説。汝常至佛邊當有教勅。阿難答
T2122_.53.0376b29: 曰。我受世尊教。末世衆生煩惱垢重不能解
T2122_.53.0376c01: 我教法。不得部類出之。汝當分別説也。或十
T2122_.53.0376c02: 章五章。隨意而安置。令鈍根者易解我法
T2122_.53.0376c03: 又問如來在世時。教勅優波離及彼大迦葉
T2122_.53.0376c04: 入堂東寶樓。觀古佛毘尼及不同相。我欲結
T2122_.53.0376c05: 集。爲依古佛説。爲依今世尊教耶。答曰。我從
T2122_.53.0376c06: 世尊聞。以語大迦葉。若結集毘尼。當分五
T2122_.53.0376c07: 部相。往古諸佛所説毘尼。一相無二。今衆生
T2122_.53.0376c08: 薄福。故説多部。我滅度後。無智愚人。分我教
T2122_.53.0376c09: 網。以爲五部十八部乃至五百部。雖味薄淡。
T2122_.53.0376c10: 仍是我正法
T2122_.53.0376c11: 爾時佛告四天王。汝施我碼瑙。又告帝釋。
T2122_.53.0376c12: 汝施我金銀。又告魔王梵王。汝施我天工師。
T2122_.53.0376c13: 又告脩吉龍王羅睺阿脩羅等。汝施我明月
T2122_.53.0376c14: 寶珠及摩尼珠等。用爲塔燈明。天龍王等各
T2122_.53.0376c15: 依命獻。世尊受已。以其神力。於一念頃諸
T2122_.53.0376c16: 塔皆成。地爲六種震動。塔放大光。從於香山
T2122_.53.0376c17: 直至戒壇。化爲金銀臺。臺至有頂中。有百億
T2122_.53.0376c18: 佛。説諸勝妙法。歎持戒功徳。毀破戒者
T2122_.53.0376c19: 佛告阿難。如前寶塔今在香山。世尊涅槃時。
T2122_.53.0376c20: 付囑帝釋及以四天王。世尊涅槃竟將往戒
T2122_.53.0376c21: 壇。南華林外安置九十日。待迦葉結集竟。最
T2122_.53.0376c22: 初於藁本。寫出三藏教。次令阿闍世王又寫
T2122_.53.0376c23: 出五本。用我黄金印及以白銀印。印迦葉初
T2122_.53.0376c24: 本及闍王寫者。須用七寶印印迦葉藁本。次
T2122_.53.0376c25: 以七寶印印魔王寫者。梵王寫三本可用白
T2122_.53.0376c26: 銀印。帝釋寫七本可用黄金印。娑竭龍王寫
T2122_.53.0376c27: 八萬經本者。倶三色印總以印定之。令流布
T2122_.53.0376c28: 閻浮提及三天下。皆用印之。既印經已。還内
T2122_.53.0376c29: 金瓶中。住戒壇南者。爲迦葉結集三藏諸教
T2122_.53.0377a01: 文義皆令圓備。欲令阿難隨問出經令無遺
T2122_.53.0377a02: 忘。由此二事令鎭戒壇南。迦葉入定後。四王
T2122_.53.0377a03: 帝釋將塔及金瓶。往至香山頂。經一百年。帝
T2122_.53.0377a04: 釋四王將諸天樂日日來供養法。爲彼山中
T2122_.53.0377a05: 五通神仙其數八萬次第於此閻浮洲作粟散
T2122_.53.0377a06: 王不信正法者。爲令生信故鎭香山。復爲育
T2122_.53.0377a07: 王初不信我法。迴彼邪見。令生正見。興八萬
T2122_.53.0377a08: 塔
T2122_.53.0377a09: 又佛告目連。汝往須彌山頂。鳴鍾召集十方
T2122_.53.0377a10: 我本分身。諸佛及大千界聲聞菩薩衆等。佛
T2122_.53.0377a11: 放光明。大地震動諸佛雲集。世尊從座起。
T2122_.53.0377a12: 與分身佛倶共合掌禮塔觀門。觀門自開。彼
T2122_.53.0377a13: 黄金塔中有八萬眞珠白銀樓觀。盛佛修多
T2122_.53.0377a14: 羅及大毘尼藏。諸臺觀上有大摩尼珠以爲
T2122_.53.0377a15: 燈明。有六比丘入滅定白銀觀内多有七寶
T2122_.53.0377a16: 蓮華師子之座。其數八百萬。一一蓮華座皆
T2122_.53.0377a17: 有諸佛聲聞形像及八部神衞。復有五十比
T2122_.53.0377a18: 丘入滅盡定。佛告普賢。汝持我黄金螺至比
T2122_.53.0377a19: 丘所。吹我興世曲。并告我涅槃。普賢依教吹
T2122_.53.0377a20: 已。此比丘即從滅定起。問普賢言。今何佛出。
T2122_.53.0377a21: 答釋迦牟尼佛今將涅槃。彼比丘即共普賢
T2122_.53.0377a22: 來至佛所。禮敬起居却住一面立。塔内有六
T2122_.53.0377a23: 比丘。先白佛言。拘留佛涅槃時。令我住此塔。
T2122_.53.0377a24: 待至釋迦乃至樓至。彼佛勅我言。後佛興世。
T2122_.53.0377a25: 入涅槃時。結集三藏時當開我觀取我經律
T2122_.53.0377a26: 一本。我此大千界百億諸國土書有六十四
T2122_.53.0377a27: 體。各取一本將付彼佛。令滅度後結集三藏
T2122_.53.0377a28: 竟時。當依我經本書寫莊嚴。又隨諸國所用
T2122_.53.0377a29: 不同。得傳文字者皆可用之。唯除皮骨土書
T2122_.53.0377b01: 不得傳寫。自外樹葉紙素金寶石鐵等。並得
T2122_.53.0377b02: 用之。彼佛令我入定守護經像。令付世尊涅
T2122_.53.0377b03: 槃後迦葉結集竟流傳諸國也
T2122_.53.0377b04: 又佛告娑竭龍王及四天王等。汝施我眞珠
T2122_.53.0377b05: 摩尼金銀等。欲造塔觀盛前佛及經像。爾時
T2122_.53.0377b06: 天龍等隨念奉施。如來受已。即以神力。於一
T2122_.53.0377b07: 食頃皆成珠臺及金銀塔觀。各得八百萬盛
T2122_.53.0377b08: 前經像。又告分身佛。汝等各施我一塔及一
T2122_.53.0377b09: 白銀觀。鎭我大千界所有遺法不令毀壞。諸
T2122_.53.0377b10: 佛聞已各隨喜施。又得百億萬佛並放口光
T2122_.53.0377b11: 悉皆隨喜。又告諸菩薩。能持守護我之臺塔
T2122_.53.0377b12: 傳譯經典。當依臺塔經像流布。此之臺塔並
T2122_.53.0377b13: 在香山頂。世尊涅槃時。勅我及羅雲住持。未
T2122_.53.0377b14: 來惡世。開導衆生令離衆苦。將至帝釋宮。安
T2122_.53.0377b15: 置歡喜園。乃至魔王於塔供養至五百年。過
T2122_.53.0377b16: 五百年已後。教流行諸國。迄至法滅。塔亦上
T2122_.53.0377b17: 至兜率陀天。彌勒既見塔來知我法滅。放大
T2122_.53.0377b18: 光明遍照地獄。後遇婁至佛皆得解脱。過是
T2122_.53.0377b19: 年已塔還從兜率天下住娑竭龍宮。世尊
T2122_.53.0377b20: 所造塔及白銀觀。付文殊師利普賢觀音。將
T2122_.53.0377b21: 此觀塔周遍大千界。一國留一觀及一金塔。
T2122_.53.0377b22: 如震旦也。爾時文殊將塔觀。往清涼山金剛
T2122_.53.0377b23: 窟安置至今流行。令前菩薩從臺出經像。示
T2122_.53.0377b24: 彼持者令易流通。乃至我之法滅令娑竭大
T2122_.53.0377b25: 龍收入大海宮内。又問。一切修多羅藏既結
T2122_.53.0377b26: 集已。當安何國付囑何王。今欲結集爲當廣
T2122_.53.0377b27: 結略結。請次第説之。答曰。我聞世尊説付囑
T2122_.53.0377b28: 大迦葉。當令廣集。又付文殊。往大鐵圍山諸
T2122_.53.0377b29: 菩薩等住處。九地有八萬人。當令略集。付囑
T2122_.53.0377c01: 阿闍世。令寫五本及令帝釋并大梵天王助
T2122_.53.0377c02: 阿闍世寫我遺教。迦葉結集本。安置脩羅窟
T2122_.53.0377c03: 中。又問。世尊在時我從佛聞。若結集竟。將我
T2122_.53.0377c04: 三藏教付囑娑竭龍王。今聞汝説與昔聞異。
T2122_.53.0377c05: 答曰。我聞世尊説。結集三藏在脩羅窟中。經
T2122_.53.0377c06: 二十年中。待文殊結竟。方付娑竭龍王。又問。
T2122_.53.0377c07: 祇桓精舍。有諸古佛及以三藏陰陽書及供
T2122_.53.0377c08: 養具。當付何人。答曰。此事因縁並在祇桓圖
T2122_.53.0377c09: 經説之。各有付處不煩此述
T2122_.53.0377c10: 又問。我從佛聞。滅度之後。一切毘尼流布閻
T2122_.53.0377c11: 浮及三天下。衆生樂欲所見不同。餘百億。天
T2122_.53.0377c12: 下並令流布。我欲結集今對人天。汝當答我。
T2122_.53.0377c13: 答曰。我受佛教。我滅度後汝語大迦葉及文
T2122_.53.0377c14: 殊師利。流我毘尼此閻浮洲三十二國。是諸
T2122_.53.0377c15: 衆生並有大根。堪可流行迦葉遺教。東弗婆
T2122_.53.0377c16: 提洲二百六十國。西瞿耶尼洲一百三十國。
T2122_.53.0377c17: 並行迦葉遺教。自餘天下衆生薄福。不堪聞
T2122_.53.0377c18: 教。莫行此法。如來滅後四十年中。遣行二部
T2122_.53.0377c19: 此四天下
T2122_.53.0377c20: 又問。云何二部教。答曰。四分十誦律。四十年
T2122_.53.0377c21: 後。一百一十年。迦葉遺律方行前國。如震旦
T2122_.53.0377c22: 諸國。謂之君子國根性輕利得行三部教。合
T2122_.53.0377c23: 四百三國土。同此一文字。並行前三律教。又
T2122_.53.0377c24: 問。云何三部教。答曰。行前二部教。及以大
T2122_.53.0377c25: 僧祇。如求流離國及餘二天下。唯行一部教。
T2122_.53.0377c26: 所謂薩婆多部是也
T2122_.53.0377c27: 祇桓寺殿内簷下有四銀臺。兩臺内有黄金
T2122_.53.0377c28: 修多羅。白玉爲疊。又有兩臺。内有毘尼藏。
T2122_.53.0377c29: 黄金爲疊。白銀爲字。毘尼律藏是龍王書。修
T2122_.53.0378a01: 多羅經藏是魔王書。此二藏經並是過去星
T2122_.53.0378a02: 宿劫前古佛經也。於閻浮洲中此之兩部書
T2122_.53.0378a03: 經。最爲第一。至佛涅槃後。娑竭龍王收將入
T2122_.53.0378a04: 宮供養
T2122_.53.0378a05: 又迦葉佛時。震旦國之一人書大毘尼藏及
T2122_.53.0378a06: 修多羅藏。其修多羅經。銀紙金書。毘尼律
T2122_.53.0378a07: 金紙銀書。當爾書時。在荊州大明寺寫。經在
T2122_.53.0378a08: 蓮華東南臺内。律在葉上西面臺。莊嚴供養
T2122_.53.0378a09: 不可説盡。諸百億四天下中文字。與此同者。
T2122_.53.0378a10: 斯有鍾張王衞之儔。未足爲比。如來在日。諸
T2122_.53.0378a11: 國聖人來者。多以此經律示之。佛去之後。文
T2122_.53.0378a12: 殊師利收此經律。安在清涼山金剛窟中
T2122_.53.0378a13: 又有臺内有過去佛説毘尼書。有三萬八千
T2122_.53.0378a14: 種。百億四天下同此方書者。最爲第一
T2122_.53.0378a15: 南方天王第三子張璵。撰述祇桓圖經一百
T2122_.53.0378a16: 卷。北方天王第十六子造五精舍記有五百
T2122_.53.0378a17: 卷。各在當天
T2122_.53.0378a18: 頌曰
T2122_.53.0378a19:     遙欣大覺 曠矣神功 四禪無像
T2122_.53.0378a20:     三達皆空 千佛異迹 一智心同
T2122_.53.0378a21:     表靈降世 敷演開曚 賢劫始四
T2122_.53.0378a22:     餘佛潜通 續前有七 繼嗣虔恭
T2122_.53.0378a23:     永言鷲室 栖誠梵宮 八相成道
T2122_.53.0378a24:     萬徳虚融 天人受福 惡止善興
T2122_.53.0378a25:     含生藉甚 同感恩隆
T2122_.53.0378a26: 感應縁略引十
二靈驗
T2122_.53.0378a27: 周書記佛生時　周書記佛滅時　史録記
T2122_.53.0378a28: 佛是大聖　前漢孝武帝已開佛教　前漢
T2122_.53.0378a29: 哀帝時已行齋戒　秦始皇時亦有佛法至
T2122_.53.0378b01: 後漢郊志記佛爲大聖　後漢明帝時三寶
T2122_.53.0378b02: 具行　西晋海浮維衞迦葉二石像　齊文宣
T2122_.53.0378b03: 帝時得佛牙至　隋天台釋智顗感見三道
T2122_.53.0378b04: 寶階　唐潞州釋曇榮感見七佛現
T2122_.53.0378b05: 夫至人應感。與世推移。慈化無方。豈局形教。
T2122_.53.0378b06: 致使聞同解異説一悟殊。登位地而上征。封
T2122_.53.0378b07: 迷途而下降。全身碎身之相。聚塔散塔之儀。
T2122_.53.0378b08: 神光燭而邪計摧。靈迹挺而深信服。自法水
T2122_.53.0378b09: 東流道光西照。英賢榮盛感應寔多。故育
T2122_.53.0378b10: 王表塔。創啓隆周。釋父景形。欝興炎漢。自
T2122_.53.0378b11: 斯歴代積著彌繁。量非五天獨揚神化。故經
T2122_.53.0378b12: 曰正法後被。先於北方。次及東南。至中方滅
T2122_.53.0378b13: 也。今且列漢明已來至今大國隨所見聞三
T2122_.53.0378b14: 寶靈迹件述三五。餘之不盡者。備在別傳
T2122_.53.0378b15: 案周書異記云。周昭王即位二十四年。甲寅
T2122_.53.0378b16: 歳四月八日。江河泉池忽然汎漲。井水溢出
T2122_.53.0378b17: 山川振動。有五色光入貫太微。遍於西方盡
T2122_.53.0378b18: 作青紅色。太史蘇由曰。有大聖人生於西
T2122_.53.0378b19: 方。一千年外聲教及此。昭王即勅鐫石記之。
T2122_.53.0378b20: 埋於南郊天祠前。此即佛生之時也。相國呂
T2122_.53.0378b21: 侯。乘驊騮八駿而行求佛。因以攘之
T2122_.53.0378b22: 周穆王五十三年。壬申歳二月十五日平旦。
T2122_.53.0378b23: 暴風忽起。損舍折木地動天陰。西方白虹十
T2122_.53.0378b24: 二道。大史扈多曰。西方聖人滅矣。此即佛
T2122_.53.0378b25: 入涅槃之相也
T2122_.53.0378b26: 又案春秋。魯莊公七年夏四月。恒星不現。夜
T2122_.53.0378b27: 明如日。即佛生時之瑞應也。良由佛有眞應
T2122_.53.0378b28: 二身權實兩智三明八解五眼六通。神曰不
T2122_.53.0378b29: 可思議。法號心行處滅。其道也運衆聖於泥
T2122_.53.0378c01: 洹。其力也接下凡於苦海。巍巍蕩蕩可略言
T2122_.53.0378c02: 焉。故列子云。昔呉太宰嚭問孔丘曰。夫子
T2122_.53.0378c03: 聖人歟。孔子對曰。丘博識強記。非聖人也。又
T2122_.53.0378c04: 問。三皇聖人歟。對曰。三＊皇善用智勇。聖非
T2122_.53.0378c05: 丘所知。又問。五帝聖人歟。對曰。五帝善用仁
T2122_.53.0378c06: 信。聖亦非丘所知。又問。三王聖人歟。對曰。
T2122_.53.0378c07: 三＊王善用時事。聖亦非丘所知。太宰大駭
T2122_.53.0378c08: 曰。然則孰爲聖人乎。夫子動容有間曰。西
T2122_.53.0378c09: 方之人有聖者焉。不治而不亂。不言而自信。
T2122_.53.0378c10: 不化而自行。蕩蕩乎民無能名焉。若將三皇
T2122_.53.0378c11: 五帝必是大聖。孔丘豈容隱而不説。便有匿
T2122_.53.0378c12: 聖之愆。以此校量。推佛爲大聖也。又老子西
T2122_.53.0378c13: 昇經云。吾師化游天竺善入泥洹。量此而言
T2122_.53.0378c14: 優劣可知也。前漢孝武帝元狩中霍去病討
T2122_.53.0378c15: 匈奴至睪蘭。過居延山獲昆邪休屠王等。又
T2122_.53.0378c16: 獲金人。率長丈餘尺。到於甘泉宮。帝以爲
T2122_.53.0378c17: 大聖燒香禮拜。及開西域。遣張驀使大夏。還
T2122_.53.0378c18: 云。有身毒國。一名天竺。始聞浮圖之教。此即
T2122_.53.0378c19: 佛之形教。相顯之漸也
T2122_.53.0378c20: 前漢哀帝元壽年。使景憲往大月氏國。因誦
T2122_.53.0378c21: 浮圖經還漢。當時稍行浮圖齋戒也
T2122_.53.0378c22: 前漢成帝時。都水使者光祿大夫劉向傳云。
T2122_.53.0378c23: 向博觀史籍。往往見有佛經。及著列仙傳
T2122_.53.0378c24: 云。吾搜撿藏書。太史創撰列仙圖。黄帝以下
T2122_.53.0378c25: 迄至于今。定搜實録一百四十六人。其七十
T2122_.53.0378c26: 四人已見佛經矣。據此而明。秦周已前早有
T2122_.53.0378c27: 佛法流行震旦。何以明知。今案所列也。故
T2122_.53.0378c28: 佛傳云。佛滅度後一百一十六年。東天竺國
T2122_.53.0378c29: 有鐵輪王。統閻浮提。收佛靈骨。役使鬼神起
T2122_.53.0379a01: 八萬四千塔。具如下述。此九州之地並有遺
T2122_.53.0379a02: 塔云。是育王所造。此塔即當此。周敬王二十
T2122_.53.0379a03: 六年丁未之歳。故塔興焉。世經十二王。至秦
T2122_.53.0379a04: 始皇二十四年焚燒典籍。育王諸塔由此見
T2122_.53.0379a05: 隱
T2122_.53.0379a06: 又撿釋道安朱士行等經目録云。秦始皇之
T2122_.53.0379a07: 時。有外國沙門釋利防等一十八賢者。齎持
T2122_.53.0379a08: 佛經來化。始皇弗從遂囚禁之。夜有金剛丈
T2122_.53.0379a09: 六來破獄出之。始皇驚怖稽首謝焉。准此而
T2122_.53.0379a10: 言則知秦漢已前有佛法也。尋道安所載十
T2122_.53.0379a11: 二賢者。亦在七十之數。今列仙傳見有七十
T2122_.53.0379a12: 二人。案文殊般泥洹經云。佛滅度後四百五
T2122_.53.0379a13: 十年。文殊至雪山中爲仙人説法
T2122_.53.0379a14: 又案地理志。西域傳云。雪山者即葱嶺是也。
T2122_.53.0379a15: 其下有三十六國。先來奉漢。其葱嶺連亘東
T2122_.53.0379a16: 至終南。文殊來化仙人。即斯地也。詳而驗之。
T2122_.53.0379a17: 劉向所論可證矣
T2122_.53.0379a18: 後漢郊祀志曰。佛者漢言覺也。將以覺悟群
T2122_.53.0379a19: 生也。統其教以修善心爲主。不殺生類專務
T2122_.53.0379a20: 清淨。其精進者爲沙門。漢言息惡。&T061269;髮毀
T2122_.53.0379a21: 容。去家出俗。絶情洗欲。而歸於無爲也。又以
T2122_.53.0379a22: 人死精神不滅隨後受形。而行善惡。後生皆
T2122_.53.0379a23: 有報應。所貴行善修道以錬其神。錬而不
T2122_.53.0379a24: 已。以至無生而得佛也。身長丈六黄金色。項
T2122_.53.0379a25: 佩日月光。變化無常。無所不入。故能通萬
T2122_.53.0379a26: 物。而大濟群生。有經書數千卷。以虚無爲宗。
T2122_.53.0379a27: 包羅精麁無所不統。善爲宏闊勝大之言。可
T2122_.53.0379a28: 求在於一體之内。所明在於視聽之表。歸於
T2122_.53.0379a29: 玄微深遠難測。故王公大人。觀生死報應之
T2122_.53.0379b01: 際。莫不懅然自失也。餘如漢法本内傳記
T2122_.53.0379b02: 後漢明帝時。雒陽白馬寺有攝摩騰。本中天
T2122_.53.0379b03: 竺人。善風儀。解大小乘經。常游化爲任。至漢
T2122_.53.0379b04: 永平三年中。明皇帝夜夢。金人飛空而至。乃
T2122_.53.0379b05: 大集群臣以占所夢。通人傅毅奉答。臣聞西
T2122_.53.0379b06: 域有神。其名曰佛。陛下所夢。將必是乎。帝以
T2122_.53.0379b07: 爲然。即遣中郎蔡愔博士弟子秦景等。使往
T2122_.53.0379b08: 天竺尋訪佛法。愔等於彼遇見摩騰。乃邀還
T2122_.53.0379b09: 漢地。騰誓志弘通不憚疲苦。冐渉流沙至乎
T2122_.53.0379b10: 雒邑。明帝甚加賞。接於城西門外。別立精舍
T2122_.53.0379b11: 以處之。漢地有沙門之始也
T2122_.53.0379b12: 又漢明帝遠召摩騰法師。來至雒陽。於城西
T2122_.53.0379b13: 雍門外立白馬寺。是漢地伽藍之始也。相傳
T2122_.53.0379b14: 云。外國國王。甞毀破諸寺。唯招提寺未及毀
T2122_.53.0379b15: 壞。夜有一白馬繞塔悲鳴。即以報王。王即
T2122_.53.0379b16: 停壞諸寺。因改招提以爲白馬。故諸寺立名。
T2122_.53.0379b17: 多取則焉
T2122_.53.0379b18: 又漢雒陽白馬寺有竺法蘭。是中天竺人。自
T2122_.53.0379b19: 言誦經論數萬章。爲天竺學者之師。時蔡愔
T2122_.53.0379b20: 既至彼國。蘭與摩騰共契游化。遂相隨而來。
T2122_.53.0379b21: 會彼學徒留礙。蘭乃間行而至。既達雒陽與
T2122_.53.0379b22: 騰同止。少時便善漢言。愔於西域獲經。即爲
T2122_.53.0379b23: 翻譯。所謂十地斷結佛本行四十二章經等
T2122_.53.0379b24: 五部。移都寇亂四部失本。不傳江左。唯四十
T2122_.53.0379b25: 二章經今見在。可二千餘言。漢地見存於此。
T2122_.53.0379b26: 漢地諸經之始也。蘭後卒於雒陽。春秋六十
T2122_.53.0379b27: 餘矣
T2122_.53.0379b28: 又漢明帝時。天竺國竺法蘭師。將畫釋迦倚
T2122_.53.0379b29: 像。是優田王栴檀像師第四作也。既至雒
T2122_.53.0379c01: 陽。明帝即令畫工圖寫置清涼臺中。及顯節
T2122_.53.0379c02: 陵上舊像。今不復存焉。漢地之始此像初
T2122_.53.0379c03: 也魏書亦明漢明帝
時三寶初來之義		昔漢武帝穿昆明池。底得黒
T2122_.53.0379c04: 灰以問東方朔。朔云。不經。可問西域梵僧。
T2122_.53.0379c05: 後法蘭既至。衆人追以問之。蘭云。世界終盡
T2122_.53.0379c06: 劫火洞燒。此灰是也。朔言有徴。信者甚衆
T2122_.53.0379c07: 昔維衞及迦葉石像。以西晋愍帝建興元年。
T2122_.53.0379c08: 像汎海而來入乎呉松江滬涜口。遙見海中
T2122_.53.0379c09: 有二人浮游水上。漁人莫能就視。延巫師祝。
T2122_.53.0379c10: 則謂爲海神。祭酒則疑是仙靈。或振鐸以請。
T2122_.53.0379c11: 或巾褐往祈。並濤涌霧曀逆流遠去。奉黄老
T2122_.53.0379c12: 者。謂是天師。往迎風浪如初。呉縣朱應
T2122_.53.0379c13: 素奉正法。迺請東靈寺帛尼并信齋戒者數
T2122_.53.0379c14: 人。共往迎像。於是雲銷日朗風霽波息。乘
T2122_.53.0379c15: 流自到。轉身示銘。始接登舟其輕如羽。未
T2122_.53.0379c16: 載大車其重若山。及處像於呉時舊寺通玄
T2122_.53.0379c17: 精舍。事源委曲已詳舊碑。至齊永明七年。又
T2122_.53.0379c18: 有瑞石浮海來入呉境。質堅貞固光采鮮潤。
T2122_.53.0379c19: 駕潮截瀾汎若松舟。時主書朱法讓。即先獲
T2122_.53.0379c20: 石像。朱應之曾孫也。被使至呉。獲石獻臺。
T2122_.53.0379c21: 是時齊武皇帝。初建禪靈重構七層將美莊
T2122_.53.0379c22: 嚴。而瑞不遠至。協時應機。朝士僉議以爲
T2122_.53.0379c23: 宜矜妙貺。式彰法身。乃命石匠雷卑等。造
T2122_.53.0379c24: 釋迦文像身坐高三尺五寸。連光及座通高
T2122_.53.0379c25: 六尺五寸。盡鐫琢之奇。極金艧之巧。克孚
T2122_.53.0379c26: 顯相。允副幽禎。竊惟。石性本沈神感則浮。
T2122_.53.0379c27: 越海適呉隔代荐至。雖古今異造。而總歸七
T2122_.53.0379c28: 佛。獲瑞之人復縁朱氏。祕契冥期終始如一。
T2122_.53.0379c29: 故追序前事以表厥證。宋世所獲二石像。立
T2122_.53.0380a01: 高七尺。銘其背上。一名維衞佛。二名迦葉佛。
T2122_.53.0380a02: 莫識年代而字分明。在呉郡通玄寺。齊威所
T2122_.53.0380a03: 造瑞石像。舊在禪靈寺
T2122_.53.0380a04: 齊文宣皇帝時。有先師統上。家世涼州。年至
T2122_.53.0380a05: 十三。發誓西行。至宋元徽三年五月。遂發京
T2122_.53.0380a06: 師至。五年方到芮國。進到于闐。臨發之
T2122_.53.0380a07: 日有一僧。於密室之中出銅函一枚。手授先
T2122_.53.0380a08: 師曰。此函有佛牙。方一寸長三寸。可將還南
T2122_.53.0380a09: 方廣作利益。先師歡喜頂受如覩佛身。此僧
T2122_.53.0380a10: 又云。我於烏纒國取此佛牙。甚爲艱難。又獲
T2122_.53.0380a11: 銅印一枚國王面像以封此函。先師後聞諸
T2122_.53.0380a12: 僧共議云。烏纒國失却佛牙不知何國福徳
T2122_.53.0380a13: 僧當獲供養。先師聞已。私懷密喜倍加尊
T2122_.53.0380a14: 敬。於是齎還鍾山。十有五載。雖復親近而弟
T2122_.53.0380a15: 子莫知。唯密呈靈根寺法頴律師。頂戴苦勤
T2122_.53.0380a16: 出示舊聞。龜茲一僧莫知眞僞。心多疑僞。是
T2122_.53.0380a17: 時司徒竟陵王文宣王。幼含勝慧結志隆芸。
T2122_.53.0380a18: 誠感懇徴亟發靈應。以永明七年二月八
T2122_.53.0380a19: 日。於西第在内堂法會。見佛從東來威容顯
T2122_.53.0380a20: 曜。文宣望身頂禮。因而侍立。自覺己冠裁及
T2122_.53.0380a21: 趺踝。佛俛而微笑。既而咳唾。白如凝雪。以
T2122_.53.0380a22: 手承捧變爲玉稻。後移鎭東府。以六月二十
T2122_.53.0380a23: 九日又夢。往定林見先師稱疾而臥。因問。
T2122_.53.0380a24: 生老病死五通未免。法師衣鉢之餘。寧可營
T2122_.53.0380a25: 功徳不。對曰。貧道庫中有無價神寶。敬以憑
T2122_.53.0380a26: 託。宜自取之。依言往求。見有函匱。次第開視
T2122_.53.0380a27: 多是經像。未見小函懸在虚空。取而開之光
T2122_.53.0380a28: 色不恒。始言是像。而復非像既云非像而復
T2122_.53.0380a29: 是像。文宣從夢而覺。心知休徴。明旦即遣左
T2122_.53.0380b01: 右楊曇明。密夢證。法師庫中必有異寶。宜以
T2122_.53.0380b02: 惠示。先師造次之間。謂求俗珍殊。不意是
T2122_.53.0380b03: 牙。乃修常答旨。續更尋思。中夜方悟。以事難
T2122_.53.0380b04: 傳説。乃躬自到府具叙本源。貧道唯示頴律
T2122_.53.0380b05: 師一人。更無知者。今檀越感通冥應信而有
T2122_.53.0380b06: 徴。便是不可思議。其迹已現。寧敢久辱威
T2122_.53.0380b07: 神以廢佛事。今奉歸供養。後經三日自送東
T2122_.53.0380b08: 府。文宣得牙。十許日又夢。在空中状若牛角。
T2122_.53.0380b09: 長三尺餘。神光洞發。燭其右臂。俄覩一鑞
T2122_.53.0380b10: 像高亦三尺。瞬目而語三稱極佳。先師又於
T2122_.53.0380b11: 于闐得舍利十五枚。處處分布。枳園禪靈起
T2122_.53.0380b12: 刹之時。悉皆得分。以一枚送與文宣。文宣時
T2122_.53.0380b13: 東宮。即取淨水試其眞僞。浮在鉢中俄頃不
T2122_.53.0380b14: 見。道俗數十。精心撿覓永不能得。内外周迴
T2122_.53.0380b15: 莫不疲怠。文宣方竭誠懺悔。俄爾之間。復
T2122_.53.0380b16: 於向處忽見在地。光高尺餘。輝彩炳曜。衆
T2122_.53.0380b17: 咸共覩莫不讃美。先師所餘二枚。各一銀函
T2122_.53.0380b18: 封題府篋。後更撿視。與函倶失。垂三載後開
T2122_.53.0380b19: 取佛牙。忽於本篋還復得之。先有二枚而長。
T2122_.53.0380b20: 獲一凡成三枚。同在一處。但先銀函猶遂失
T2122_.53.0380b21: 焉。故神化不可測度矣。文宣素聞西方有佛
T2122_.53.0380b22: 牙佛髮。喜躍特深。到建元三年。啓高皇帝
T2122_.53.0380b23: 遣外國沙門曇摩多羅。索供養之具以申虔
T2122_.53.0380b24: 仰。又造小形寶帳擬送西域。既而定留如
T2122_.53.0380b25: 有所得。俄而先師屆都果獲靈瑞。即此寶帳
T2122_.53.0380b26: 迴以供養。冥理相契非一朝焉。文宣後造寶
T2122_.53.0380b27: 臺以盛帳。製寶藏以貯函。敬事尊重。傾歴
T2122_.53.0380b28: 心力矣右前諸事出漢法内傳
井雜史高僧傳等録
T2122_.53.0380b29: 隋國師智者。天台山國清寺釋智顗。俗姓陳
T2122_.53.0380c01: 氏。頴川人也。宿徳英賢自古罕儔。常樂山
T2122_.53.0380c02: 居靜慮習禪。道俗欽敬君臣識重。顗初往天
T2122_.53.0380c03: 台。先有青州僧定光。久居此山積三十載。定
T2122_.53.0380c04: 慧兼習。蓋神人也。既達彼山。與光相見。即
T2122_.53.0380c05: 陳賞要。光曰。大善知識憶吾早年。山上搖
T2122_.53.0380c06: 手相喚不乎。顗驚異焉知通夢之有在也。時
T2122_.53.0380c07: 以陳太建七年秋九月矣。又聞鍾聲滿谷衆
T2122_.53.0380c08: 咸怪異。光曰。鍾是召集有縁。爾時住也。顗
T2122_.53.0380c09: 乃卜居勝地。是光所住之北。佛壟山南。螺
T2122_.53.0380c10: 溪之源。處既閑敞易得尋眞。地平泉清裴
T2122_.53.0380c11: 回止宿。俄見三人皂幘絳衣。執疏請云可於
T2122_.53.0380c12: 此行道。於是創建草菴。樹以松果。數年之
T2122_.53.0380c13: 間。造展相從復成衢會。光曰。且隨宜安堵。
T2122_.53.0380c14: 至國清時三方總一。當有貴人爲禪師立寺。
T2122_.53.0380c15: 堂宇滿山矣。時莫測其言也。顗後於寺北華
T2122_.53.0380c16: 頂峯。獨淨頭陀大風拔木雷霆震吼。螭魅千
T2122_.53.0380c17: 群一形百状。吐火聲噭駭畏難陳。乃抑心
T2122_.53.0380c18: 安忍湛然自失。又患身心煩痛。如被火燒。
T2122_.53.0380c19: 又見亡沒二親。枕顗膝上陳苦求哀。顗依上
T2122_.53.0380c20: 法忍不動如山。故使強軟兩縁所感便滅。忽
T2122_.53.0380c21: 致西域神僧告曰。制敵勝怨乃可爲勇。文多
T2122_.53.0380c22: 不載。陳宣帝下詔曰。禪師佛法雄傑時匠所
T2122_.53.0380c23: 宗。訓兼道俗國之望也。宜割始豐縣調以
T2122_.53.0380c24: 充衆費。蠲兩戸民用供薪水。天台山縣名
T2122_.53.0380c25: 爲安樂。令陳郡袁子雄崇信正法。毎夏常講
T2122_.53.0380c26: 淨名。忽見三道寶階從空而降。有數十梵僧
T2122_.53.0380c27: 乘階而下。入堂禮拜手&T016254;香鑪繞顗三匝。久
T2122_.53.0380c28: 之乃滅。及大衆同見驚歎山諠。其行達靈
T2122_.53.0380c29: 感咸皆如此。不可具述。於開皇十七年十
T2122_.53.0381a01: 一月二十二日。忽語衆吾將去矣。言已端坐
T2122_.53.0381a02: 如定而卒於天台山大石像前。春秋六十有
T2122_.53.0381a03: 七。至於滅後而多靈驗。到仁壽末年已前忽
T2122_.53.0381a04: 振錫被衣猶如平昔。凡經七現重降山寺。一
T2122_.53.0381a05: 還佛壟語弟子曰。案行故業各安隱耶。擧衆
T2122_.53.0381a06: 皆見。悲敬言問。良久而隱
T2122_.53.0381a07: 唐潞州法住寺釋曇榮。俗姓張氏。定州人也。
T2122_.53.0381a08: 神厲氣清。觀榮勤攝。隨縁通化。曾無執著。毎
T2122_.53.0381a09: 年春夏立方等般舟。至於秋冬各興禪誦。乃
T2122_.53.0381a10: 告衆曰。舍利之徳挺變無方。若苦業有銷。請
T2122_.53.0381a11: 祈可遂。乃人人前別置水鉢。加以香鑪通夜
T2122_.53.0381a12: 苦求。至明鉢内總獲舍利四百餘粒。後時所
T2122_.53.0381a13: 住堂舍忽自崩壞。龕像舍利宛然挺出。布在
T2122_.53.0381a14: 庭中一無所損。又至貞觀七年。清信士常凝
T2122_.53.0381a15: 保等。請榮於州治法住寺。行方等懺法。至七
T2122_.53.0381a16: 月十四日。有本寺沙門僧定者。戒行精固。
T2122_.53.0381a17: 於道場内見大光明。五色間起從上而下。中
T2122_.53.0381a18: 有七佛相好非常。語僧定云。我是毘婆尸如
T2122_.53.0381a19: 來無所著至眞等正覺。以汝罪銷故來爲證。
T2122_.53.0381a20: 然非本師不與受記。如是六佛皆同此詞。最
T2122_.53.0381a21: 後一佛云。我是汝本師釋迦牟尼也。爲汝罪
T2122_.53.0381a22: 銷故來授記。曇榮是汝滅罪良縁。於賢劫中
T2122_.53.0381a23: 名普寧佛。汝身器清淨。後當作佛名普明。
T2122_.53.0381a24: 若斯之應現感靈祥信難圖矣。以貞觀十三
T2122_.53.0381a25: 年卒於法住寺。春秋八十有五右二人出
唐高僧傳
T2122_.53.0381a26: 法苑珠林卷第十二◎
T2122_.53.0381a27:
T2122_.53.0381a28:
T2122_.53.0381a29:
T2122_.53.0381b01:
T2122_.53.0381b02:
T2122_.53.0381b03: 法苑珠林卷第十三
T2122_.53.0381b04: 　西明寺沙門釋道世撰　
T2122_.53.0381b05: ◎敬佛篇第六　此有
七部
T2122_.53.0381b06:   述意部　念佛部　觀佛部　彌陀部　彌
T2122_.53.0381b07: 勒部　普賢部　觀音部
T2122_.53.0381b08: 述意部第一
T2122_.53.0381b09: 夫至人應感。茲赴物機。色相光明。振徳於
T2122_.53.0381b10: 甘露之澤。影留圖像。遣化於日隱之運。所以
T2122_.53.0381b11: 忉利暫隔。猶致刻檀之聖容。況堅固長晦。孰
T2122_.53.0381b12: 忘疇昔之心哉。是故發源西國。則優填創其
T2122_.53.0381b13: 始。移教東域。則漢明肇其初。沿茲而來。匠者
T2122_.53.0381b14: 踵武。聿追法身備極珍寶。金石珠玉之飾。土
T2122_.53.0381b15: 木繍畫之姿。莫不即心致巧。因茲呈妙。昔
T2122_.53.0381b16: 晋代僧衆創造煒絶。宋齊帝王製作日新。
T2122_.53.0381b17: 多未記銘。懼或失源。今録其殊勝。垂範表益
T2122_.53.0381b18: 也
T2122_.53.0381b19: 念佛部第二
T2122_.53.0381b20: 夫大聖有平等之相。弟子有稱揚之徳。故十
T2122_.53.0381b21: 方諸佛。同出於淤泥之濁。三身正覺。倶坐於
T2122_.53.0381b22: 蓮臺之上。隨念何相。皆得利益。所謂始從出
T2122_.53.0381b23: 家終成正覺。於其中間。道樹降魔。鹿野説法。
T2122_.53.0381b24: 相好圓滿。光明炳著。身色清淨。事等鎔金。面
T2122_.53.0381b25: 貌端嚴。猶如滿月。齒同珂雪。髮似光螺。目譬
T2122_.53.0381b26: 青蓮。眉方翠柳。八音響亮。萬相雍容。五眼洞
T2122_.53.0381b27: 明。六通遙颺。懸河寫辯。連注投機。圓三點以
T2122_.53.0381b28: 成身。具五分而爲體。帶權實以度物。隨眞應
T2122_.53.0381b29: 以化人。或扇廣大之慈風。灑滂沱之法雨。能
T2122_.53.0381c01: 使身田被潤。即吐無上之牙。心樹既榮。便
T2122_.53.0381c02: 茂不彫之葉。不來相而來。不見相而見。爲衆
T2122_.53.0381c03: 生故。隨縁應現。十方十億並願歴侍。三千大
T2122_.53.0381c04: 千倶得親承。長種福田廣興供養。吐邪倒之
T2122_.53.0381c05: 根。拔貪嗔之本。修念佛之因。證見佛之果。故
T2122_.53.0381c06: 法華經偈云
T2122_.53.0381c07:     若人散亂心 入於塔廟中
T2122_.53.0381c08:     一稱南無佛 皆共成佛道
T2122_.53.0381c09: 又譬喩經云。昔有國王。殺父自立。有阿羅漢。
T2122_.53.0381c10: 知此國王不久命終。計其餘命不過七日。若
T2122_.53.0381c11: 命終後必墮阿鼻地獄一劫受苦。此阿羅漢
T2122_.53.0381c12: 尋往化之。勸教至心稱南無佛。七日莫絶。臨
T2122_.53.0381c13: 去重告愼莫忘此。王便叉手一心稱説晝夜
T2122_.53.0381c14: 不廢。至七日頭便即命終。魂神趣向阿鼻地
T2122_.53.0381c15: 獄。乘前念佛。至地獄門知是地獄。即便大
T2122_.53.0381c16: 聲稱南無佛。獄中罪人聞稱佛聲。皆共一時
T2122_.53.0381c17: 稱南無佛。地獄猛火即時化滅。一切罪人皆
T2122_.53.0381c18: 得解脱出生人中。後阿羅漢重爲説法得須
T2122_.53.0381c19: 陀洹。以是因縁。稱佛名號。所獲功徳無量無
T2122_.53.0381c20: 邊不可爲喩
T2122_.53.0381c21: 又觀佛三昧經云。昔佛在世時。佛爲父王及
T2122_.53.0381c22: 諸大衆。説觀佛三昧經。佛有三十二相八十
T2122_.53.0381c23: 種好。身眞金色光明無量。時座下有五百釋
T2122_.53.0381c24: 子。以罪障故。見佛色身。猶如灰人羸婆羅
T2122_.53.0381c25: 門。見已號哭自拔頭髮。擧身投地鼻中血出。
T2122_.53.0381c26: 佛安慰曰。汝勿號哭。吾爲汝説。過去有佛名
T2122_.53.0381c27: 毘婆尸。入涅槃後。於像法中有一長者。名
T2122_.53.0381c28: 日月徳。有五百子。聰明多智無不貫練。其
T2122_.53.0381c29: 父長者信敬三寶。常爲諸子説佛法義。諸子
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