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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.0468a01: 達京至淨影寺大門放之。鳴叫騰躍注入遠
T2122_.53.0468a02: 房。依前馴聽不避寒暑。但聞法集鍾聲不問
T2122_.53.0468a03: 旦夕。皆入講堂靜聲伏聽。僧徒梵散出堂翔
T2122_.53.0468a04: 鳴。若値白黒布薩鳴鍾。終不入聽。時共異
T2122_.53.0468a05: 之。若遠常途講解。依法潜聽。中間及餘語
T2122_.53.0468a06: 便鳴翔而出。信知道籍人弘。靈鳥嘉應。不可
T2122_.53.0468a07: 非其身未證法輒*升法座。定墮地獄。此亦別
T2122_.53.0468a08: 時之意。不得雷同總廢也。以開皇年中卒
T2122_.53.0468a09: 於淨影寺
T2122_.53.0468a10: 隋西京眞寂道場釋法彦。姓張。寓居治州
T2122_.53.0468a11: 志隆大法。而聰明振響冠遠儕倫。雖三藏並
T2122_.53.0468a12: 通。偏以大論馳美。游渉法會莫敢抗言。開皇
T2122_.53.0468a13: 十六年。下勅以彦爲大論衆主。住眞寂寺。鎭
T2122_.53.0468a14: 長引化仁壽造塔。復召送舍利于汝州。四年
T2122_.53.0468a15: 又勅送舍利沂州善應寺。掘其深丈餘。乃
T2122_.53.0468a16: 得金沙。濤汰成純。凡有二升。光曜奪日。又感
T2122_.53.0468a17: 黄牛。自至塔前屈膝前足兩拜而止。迴身又
T2122_.53.0468a18: 禮文帝。比景像一拜。及入石函于時三萬許
T2122_.53.0468a19: 人。並見天雲五色長十餘丈闊三四丈。四繞
T2122_.53.0468a20: 白雲状如羅綺。正當基上空中。自午至未方
T2122_.53.0468a21: 乃歇滅。後降五色雲從四方來。状同前瑞。
T2122_.53.0468a22: 又感玄鶴五頭從西北來迴旋塔上乃經四度
T2122_.53.0468a23: 去復還來。復感白鶴於上裴回久之乃逝。又
T2122_.53.0468a24: 感五色蛇盤屈函外可三尺頭向舍利。驚終
T2122_.53.0468a25: 不怖。如此數度。刺史鄭善果以表奏聞曰
T2122_.53.0468a26: 臣聞。敬天育物。則乾象著其能。順地養民。
T2122_.53.0468a27: 則坤元表其徳。是以陶唐砥躬弗懈。伏氣呈
T2122_.53.0468a28: 祥。夏后水土成功。玄珪告錫。方知天時人事
T2122_.53.0468a29: 影響若神伏惟陛下。秉圖揖讓。受命君臨。區
T2122_.53.0468b01: 宇無塵聲教盡一。含弘光大慈愍無邊。天佛
T2122_.53.0468b02: 垂鑒降茲榮瑞。塔基六處並得異砂。炫曜相
T2122_.53.0468b03: 暉倶同金寶。牛爲禮拜。太古未經。雲騰五色。
T2122_.53.0468b04: 於今方見。又感蛇形雜采盤旋塔基。鶴颺玄
T2122_.53.0468b05: 素*裴回空際。雖軒皇景瑞空傳舊章。漢帝慶
T2122_.53.0468b06: 徴徒書簡策。自非徳隆三寶道冠百王。豈
T2122_.53.0468b07: 能感斯美慶致招靈異。帝乃大悦。著于別記。
T2122_.53.0468b08: 以大業三年卒于所住。春秋六十矣
T2122_.53.0468b09: 唐西京勝光寺釋道宗。俗姓孫氏。莱州即墨
T2122_.53.0468b10: 人也。三藏通明大論尤精。毎講大論天雨衆
T2122_.53.0468b11: 華。旋繞講堂飛流戸内。既不委地。久之還
T2122_.53.0468b12: 去。合衆驚嗟希覩斯瑞。武徳六年卒于所住。
T2122_.53.0468b13: 春秋七十有一
T2122_.53.0468b14: 唐蒲州仁壽年釋道*慧。俗姓張氏。河東虞
T2122_.53.0468b15: 郷人也。神氣高邈器度虚簡。善通機會鑒達
T2122_.53.0468b16: 治方。雖通群典偏以涅槃攝論爲栖神之宅
T2122_.53.0468b17: 也。至貞觀二年冬月。有請講涅槃。預知將終
T2122_.53.0468b18: 苦不受請。前人不測鄭重延之。不免來意赴
T2122_.53.0468b19: 請登座。發題告諸四衆。悲歎而言。自惟去聖
T2122_.53.0468b20: 遙遠微言隱絶。庸愚所傳不足師範。但以信
T2122_.53.0468b21: 心歸向自當識悟。今席講説止於云何偈後。
T2122_.53.0468b22: 但世界法爾不久當終。時日既促願各用心。
T2122_.53.0468b23: 逐文依叙。恰至偈初。即覺失念無疾而終。
T2122_.53.0468b24: 春秋七十有五。即以其年十二月。送往王城
T2122_.53.0468b25: 子午谷中南山之陰。闔境同號若喪考妣。當
T2122_.53.0468b26: 夜降雪。周三四里。乃掃路通行陳屍山嶺經
T2122_.53.0468b27: 夕忽有異華。繞屍周匝備地涌出。可五百枝。
T2122_.53.0468b28: 長二尺許。上發鮮榮似款冬華。而形相全異。
T2122_.53.0468b29: 大衆驚慟悲慶諠山。乃折入城示諸耆宿。
T2122_.53.0468c01: 乃内水瓶。至來年五月猶不萎瘁。自非宿祐
T2122_.53.0468c02: 所資。豈感冥祥嘉應也。晋州有人。性愛
T2122_.53.0468c03: 獵。初不奉信。有傳*慧感。乃造山覓唯覩空
T2122_.53.0468c04: 處。自悔哀哭曰。生不蒙開信死不逢瑞。獨
T2122_.53.0468c05: 何無感。必有神道願示微祥。言訖地涌奇
T2122_.53.0468c06: 華。還長二尺。欣慰嘉應發心永固右此八驗出
唐高僧傳」
T2122_.53.0468c07: 法苑珠林卷第二十四
T2122_.53.0468c08:
T2122_.53.0468c09:
T2122_.53.0468c10:
T2122_.53.0468c11: 法苑珠林卷第二十五
T2122_.53.0468c12:  *西明寺沙門釋道*世撰 
T2122_.53.0468c13: 見解篇第十七此有
T2122_.53.0468c14: 述意部第一
T2122_.53.0468c15: 夫心識運變厥理無常。解惑相翻聖人何迹。
T2122_.53.0468c16: 澄神虚照應機如響。所謂寂滅不動感而遂
T2122_.53.0468c17: 通。悟道縁機然後神化。是以文字應用彌綸
T2122_.53.0468c18: 宇宙。聖變隨方該羅法界。非六通之至聖。孰
T2122_.53.0468c19: 能垂化於五道者也
T2122_.53.0468c20: 引證部第二
T2122_.53.0468c21: 如分別功徳論云。如來所以廣爲四部各説
T2122_.53.0468c22: 第一者。乃爲將來遺法之中。四姓出家見解
T2122_.53.0468c23: 不同。共相是非自稱爲尊餘人爲卑。如是之
T2122_.53.0468c24: 輩不可稱計故。預防於未然開其自足之路。
T2122_.53.0468c25: 如光明之中日爲其最。星宿之中月爲其最。
T2122_.53.0468c26: 川流之中海爲其最。六天之中波旬以爲其
T2122_.53.0468c27: 最。色界十八天之中淨居以爲其最。九十六
T2122_.53.0468c28: 部之中釋僧以爲其最。九十六道之中佛道
T2122_.53.0468c29: 以爲其最。如五百聲聞弟子之中。神解各別
T2122_.53.0469a01: 不可具列略列一二十人餘
之不盡備在廣本
T2122_.53.0469a02: 第一如拘隣比丘。初化受法善來之首故稱
T2122_.53.0469a03: 第一。如憍梵鉢提比丘。善護譏嫌藏身天上
T2122_.53.0469a04: 故稱第一。故功徳論云。牛脚比丘以二事不
T2122_.53.0469a05: 得居世間。何者此比丘脚似牛甲。食飽則齝。
T2122_.53.0469a06: 以是二事不得居世。若外道見謂諸沙門食
T2122_.53.0469a07: 無時節生誹謗心。是以佛遣上天在善法講
T2122_.53.0469a08: 堂坐禪。善覺比丘常爲衆僧作使至天上。佛
T2122_.53.0469a09: 涅槃後迦葉鳴椎大集衆僧。命阿那律遍觀
T2122_.53.0469a10: 世間。誰不來者。阿那律即觀世界盡來。唯有
T2122_.53.0469a11: 憍梵比丘今在天上。即遣善覺命召使來。善
T2122_.53.0469a12: 覺到三十三天。見在善法講堂入滅盡定。禪
T2122_.53.0469a13: 指覺之曰。世尊涅槃已十四日。迦葉集衆。遣
T2122_.53.0469a14: 我相命可下世間至衆集所。憍梵答曰。世間
T2122_.53.0469a15: 已空我寧忍還。欲取涅槃。即以衣鉢付於善
T2122_.53.0469a16: 覺。還歸衆僧。便取涅槃。以是因縁。善護其身
T2122_.53.0469a17: 安處天上。故稱第一也
T2122_.53.0469a18: 第二論云。憂留毘迦葉所以稱第一者。乃宿
T2122_.53.0469a19: 已來兄弟三人。常有千弟子相隨。今遇
T2122_.53.0469a20: 佛得度倶得羅漢。四事供養。由此而興將護
T2122_.53.0469a21: 聖衆。故供養中第一也
T2122_.53.0469a22: 第三論云。舍利弗所以稱智慧第一者。世尊
T2122_.53.0469a23: 方欲知身子智慧多少者。以須彌爲硯。
T2122_.53.0469a24: 四大海水爲墨。以四天下竹木爲筆。滿四天
T2122_.53.0469a25: 下人爲書師。欲寫身子智慧者。猶不能盡。況
T2122_.53.0469a26: 凡夫五通而能測量耶。故稱智慧第一也
T2122_.53.0469a27: 第四論云。大目揵連所以稱神足第一者。世
T2122_.53.0469a28: 正説。三災流行人民大飢。欲反大地取
T2122_.53.0469a29: 地下肥以供民命。佛止不聽。恐損衆生。又欲
T2122_.53.0469b01: 一手執衆生一手反地。佛復不許。故知神足
T2122_.53.0469b02: 第一也
T2122_.53.0469b03: 如密迹金剛力士經云。目連承佛聖旨。西方
T2122_.53.0469b04: 有一世界名光明幡。佛名光明王。現在説法。
T2122_.53.0469b05: 目連到彼聽佛語。見其身長四十里。諸菩薩
T2122_.53.0469b06: 身長二*十里。其諸菩薩所食鉢器。其高一
T2122_.53.0469b07: 里。目連行鉢際上。時諸菩薩白世尊曰。唯然
T2122_.53.0469b08: 大聖。此蟲從何而來。被沙門服行鉢際上。於
T2122_.53.0469b09: 時彼佛言。諸族姓子。愼勿發心輕慢此賢。所
T2122_.53.0469b10: 以者何。今斯少年名大目連。是釋迦文佛聲
T2122_.53.0469b11: 聞弟子中神足第一。時光明佛告大目連。吾
T2122_.53.0469b12: 土菩薩及諸聲聞。見卿身小咸發輕慢。仁當
T2122_.53.0469b13: 顯神足力承釋迦文威徳。目連稽首足下。繞
T2122_.53.0469b14: 佛七匝踴身在空。廣現神足已復住佛前。諸
T2122_.53.0469b15: 菩薩歎未曾有。佛言。欲試釋迦文佛音響遠
T2122_.53.0469b16: 近。故到此土。仁者不宜試如來音響。如來
T2122_.53.0469b17: 音響無限。無遠無近。廣遠無量。不可爲喩。世
T2122_.53.0469b18: 尊告曰。云何以汝神力到此世界。故是世尊
T2122_.53.0469b19: 釋迦文佛威徳所立。當遙禮釋迦文佛。自
T2122_.53.0469b20: 當至彼。假使卿身以己神足欲還本國。一劫
T2122_.53.0469b21: 不至。目連右膝著地。向於東方禮釋迦文佛。
T2122_.53.0469b22: 叉手自歸屈申臂頃即時得至。故知目連神
T2122_.53.0469b23: 足中第一也
T2122_.53.0469b24: 第五論云。阿那律所以稱第一者。時佛爲大
T2122_.53.0469b25: 會説法。那律坐眠。佛見謂曰。今如來説法。汝
T2122_.53.0469b26: 何以眠耶。夫眠者。心意閉塞與死何異。那
T2122_.53.0469b27: 律慚愧剋心自誓不敢復眠。不眠遂久。眼便
T2122_.53.0469b28: 失明。所以然者。凡有六食。眼有二食。一視
T2122_.53.0469b29: 色。二睡眠。五情亦各二食。得食者六根乃全。
T2122_.53.0469c01: 以眼失食故喪眼根。佛命耆域治之曰。不眠
T2122_.53.0469c02: 不可治。已失肉眼無所復覩。五百弟子各棄
T2122_.53.0469c03: 馳散。倩人貫針捫摸補衣。線盡重貫無人可
T2122_.53.0469c04: 倩。左右唱曰。誰求福者與我貫針。世尊忽然
T2122_.53.0469c05: 到前取來。吾與汝貫。問曰。是誰。曰我是佛
T2122_.53.0469c06: 也。曰佛已福足。復欲求福耶。曰福徳可得厭
T2122_.53.0469c07: 耶。那律思惟。佛尚求福。況於凡人邪。心中
T2122_.53.0469c08: 感結馳向佛視。以至心故忽得天眼。重復思
T2122_.53.0469c09: 惟便得羅漢。凡得羅漢皆有三眼。一肉眼。二
T2122_.53.0469c10: 天眼。三慧眼。三眼視者。恐肉眼亂天爭功
T2122_.53.0469c11: 精麁。以雜觀故。專用天眼觀大千界精麁悉
T2122_.53.0469c12: 覩。故言天眼第一也
T2122_.53.0469c13: 第六論云。迦旃延所以稱善分別義第一者。
T2122_.53.0469c14: 將欲撰集法藏。心中惟曰。爲人問憒鬧精思
T2122_.53.0469c15: 不專。故隱地中。七日纂集大法已訖呈佛。
T2122_.53.0469c16: 稱曰善哉。聖所印可。以爲一藏。此義微妙
T2122_.53.0469c17: 降伏外道。故稱第一。又佛稱仁者辯才析理
T2122_.53.0469c18: 解義第一也
T2122_.53.0469c19: 第七論云。所以稱婆拘羅壽命極長者。以曩
T2122_.53.0469c20: 昔曾供養六萬佛於諸佛所常行慈心。蜎飛
T2122_.53.0469c21: 蠕動有形命類。*常加慈愍。無有毫氂殺害之
T2122_.53.0469c22: 想。佛告阿難。如我今日正壽八十者。如來
T2122_.53.0469c23: 隨世欲適衆生不現其異。故壽八十。婆拘羅
T2122_.53.0469c24: 者受前宿世慈心之福故。年壽加倍一百六
T2122_.53.0469c25: 十。往昔毘婆尸如來出世時有長者。居明
T2122_.53.0469c26: 貞修禀性良謙。請佛及僧九十日四事供養。
T2122_.53.0469c27: 有一比丘來求索藥。長者問曰。何所患苦。答
T2122_.53.0469c28: 曰。頭痛。長者答曰。此必膈上有水。仰攻其
T2122_.53.0469c29: 頭。是以頭痛。即施一呵梨勒果。因服病除。
T2122_.53.0470a01: 縁是福報。九十一劫未曾病患。阿難問婆拘
T2122_.53.0470a02: 羅。何以不爲人説法。爲無四辯智慧而不説
T2122_.53.0470a03: 耶。答曰。我於四辯捷疾之智非爲不足。直自
T2122_.53.0470a04: 樂靜不喜憒鬧。故不説法。故長命省事第
T2122_.53.0470a05: 一也
T2122_.53.0470a06: 第八論云。所以稱優波離持律第一者。是五
T2122_.53.0470a07: 百釋子&T061269;髮師不輕不重泯然除盡。佛命善
T2122_.53.0470a08: 來即成沙門。佛即受戒得阿羅漢。次*受五
T2122_.53.0470a09: 百釋子戒。優波離爲上座。諸釋子言。此我
T2122_.53.0470a10: 家僕何縁禮之。佛言。不爾。法無貴賤先達爲
T2122_.53.0470a11: 兄。俛仰不已制意爲禮。即時天地大動。諸
T2122_.53.0470a12: 天於上讃曰。善哉善哉。今日諸釋降伏貢高。
T2122_.53.0470a13: 此意難勝故地爲動。當五百釋子爲道時。亦
T2122_.53.0470a14: 有九萬九千人出家爲道。優波離自從佛受
T2122_.53.0470a15: 戒已來未曾犯如毫氂。故稱持律第一。又祇
T2122_.53.0470a16: 園精舍北有一比丘。得病經六年不差。波離
T2122_.53.0470a17: 往問。何所患苦欲何所須。曰我有所須以違
T2122_.53.0470a18: 佛教。故不可説。曰但説無苦。曰我唯思酒
T2122_.53.0470a19: 五升病便除愈優波離曰。且住。我爲汝問佛。
T2122_.53.0470a20: 還即問佛。有比丘病須酒爲藥。不審可得飮
T2122_.53.0470a21: 不。世尊曰。我所制法除病苦者。優波離即還
T2122_.53.0470a22: 索酒與病比丘。病即除愈。重與説法得羅漢
T2122_.53.0470a23: 道。佛讃波離。汝問此事。使病比丘得蒙除差。
T2122_.53.0470a24: 又使得道。若不得度後墮三塗無有出斯。乃
T2122_.53.0470a25: 爲將來比丘能設禁法。使知輕重得濟危厄。
T2122_.53.0470a26: 汝眞持律。以律付汝。勿令漏失。不可示以沙
T2122_.53.0470a27: 彌白衣。復稱第一也
T2122_.53.0470a28: 第九論云。所以稱難陀比丘端正第一者。餘
T2122_.53.0470a29: 諸比丘各各有相。舍利弗有七相。目連有
T2122_.53.0470b01: 五相。阿難有二十相。唯難陀有三十相。難
T2122_.53.0470b02: 陀金色。阿難銀色。衣服光曜。金樓履屣執琉
T2122_.53.0470b03: 璃鉢。入城乞食。其有見者無不欣悦。自捨如
T2122_.53.0470b04: 來餘諸弟子無能及者。故稱端正第一。柰女
T2122_.53.0470b05: 請佛。於外見難陀愛樂情深。接足爲禮以手
T2122_.53.0470b06: 摩之。雖覩美姿寂無情想。形影相感則失
T2122_.53.0470b07: 不淨。柰女不達疑有欲心。佛知其意。告柰
T2122_.53.0470b08: 女曰。勿生疑心。難陀劫後七日當得羅漢。以
T2122_.53.0470b09: 是言之。知心不變故稱第一
T2122_.53.0470b10: 第十論云。所以稱婆陀比丘解人疑滯第一
T2122_.53.0470b11: 者。三世諸佛皆共八萬四千以爲行法。衆生
T2122_.53.0470b12: 得道不必*遍行衆行。隨其所悟處以爲宗趣。
T2122_.53.0470b13: 何者衆生結使不同。病有多少。垢有厚薄。是
T2122_.53.0470b14: 故如來設教若干。或有一藥治衆病。或有衆
T2122_.53.0470b15: 藥治一病。猶六度相統。一行爲主衆行悉從。
T2122_.53.0470b16: 一行不專衆病隨起。隨病所起對藥應之。若
T2122_.53.0470b17: 計常起以無常對之。若計有心起以空心對
T2122_.53.0470b18: 之。當其無常領行。萬行皆無常也。猶施造
T2122_.53.0470b19: 八萬。八萬皆爲施所造也。亦猶如來八音中
T2122_.53.0470b20: 一音統八響。一響統百教。一教統百義。一一
T2122_.53.0470b21: 相領至千萬億。一音報萬億。其變如是。略説
T2122_.53.0470b22: 統行其喩亦爾。此比丘專以略説爲主。故稱
T2122_.53.0470b23: 第一也
T2122_.53.0470b24: 第十一論云。所以稱天須菩提著好衣第一
T2122_.53.0470b25: 者。五百弟子中有兩須菩提。一王者種。一長
T2122_.53.0470b26: 者種。其天須菩提出王者種所言天者。爲五
T2122_.53.0470b27: 百世中常生天上。化應聲聞下生王家。食福
T2122_.53.0470b28: 自然未曾匱乏。佛還本國。佛勅出家。約身
T2122_.53.0470b29: 守節麁衣惡食。草蓐爲床。大小便爲藥。此
T2122_.53.0470c01: 比丘聞佛切教退欲還家。佛受波斯匿王請。
T2122_.53.0470c02: 即詣佛所辭退而還。阿難語曰。君且住一宿
T2122_.53.0470c03: 須菩提曰。道人屋舍如何可止。且至白衣家
T2122_.53.0470c04: 寄止一宿明當還歸。阿難曰。但住。今當嚴辦。
T2122_.53.0470c05: 即往王所。種種座具幡華香油嚴飾皆備。此
T2122_.53.0470c06: 比丘便於中止宿。以適本心意便得定。思惟
T2122_.53.0470c07: 四諦至於後夜即得羅漢。阿難白佛。天須菩
T2122_.53.0470c08: 提已得羅漢飛在虚空。佛語阿難。夫衣有二
T2122_.53.0470c09: 種可親不可親。若著好衣益其道心。此可親
T2122_.53.0470c10: 近。若損道心。此不可親近也。是故阿難。或從
T2122_.53.0470c11: 好衣得道。或從五納弊惡得道。所悟在心不
T2122_.53.0470c12: 拘形服也。是故言之。天須菩提著好衣第一
T2122_.53.0470c13:
T2122_.53.0470c14: 第十二論云。所以稱羅雲持戒不毀第一者。
T2122_.53.0470c15: 或云。羅雲喜妄語好瞋。佛捨輪王之位而作
T2122_.53.0470c16: 沙門。東西行乞不可羞耶。以嫌如來故作妄
T2122_.53.0470c17: 語。若有人問如來所在。實在祇園而云在
T2122_.53.0470c18: 晝闇園。實在晝闇園而言在祇園。反覆妄語
T2122_.53.0470c19: 誑於來人。阿難白佛。羅雲妄語。佛喚羅雲來。
T2122_.53.0470c20: 卿實妄語耶。對曰實爾。我所以捨聖王位者。
T2122_.53.0470c21: 以不可恃怙皆歸無常。正使帝釋梵王皆不
T2122_.53.0470c22: 可保。況復聖王而可恃耶。佛語羅雲。我前後
T2122_.53.0470c23: 捨此不可稱計。而汝今時方恨我耶。佛語羅
T2122_.53.0470c24: 雲。汝取水來。羅雲即盛滿鉢水授與如來。如
T2122_.53.0470c25: 來執鉢水謂羅雲曰。汝見此水不。對曰已見。
T2122_.53.0470c26: 佛言。此水滿鉢無所減者。喩持戒完具無所
T2122_.53.0470c27: 損落。復瀉半棄謂羅雲曰。汝見此水不。對
T2122_.53.0470c28: 曰見之。佛言。此水失半。喩戒不具足。復瀉水
T2122_.53.0470c29: 盡示羅雲曰。見此空鉢不。答曰已見。佛言。犯
T2122_.53.0471a01: 戒都盡喩如空鉢。復以鉢覆地示曰。汝見此
T2122_.53.0471a02: 不。答曰已見。佛言。已犯戒盡當墮地獄。喩
T2122_.53.0471a03: 鉢口向地也。羅雲自被約勅以後。未曾復犯
T2122_.53.0471a04: 如毫釐戒。故稱持戒第一也。忍行亦爲第一。
T2122_.53.0471a05: 故舍利弗將羅雲入舍衞城乞食。時有婆羅
T2122_.53.0471a06: 門。見羅雲在後行。即興惡意打羅雲頭破。血
T2122_.53.0471a07: 流汚面。羅雲即生惡念。要當方便報此怨
T2122_.53.0471a08: 家。舍利弗已知心念。爲其拭血。謂羅雲曰。當
T2122_.53.0471a09: 憶汝父。昔爲王時人來索眼。即挑眼與。截手
T2122_.53.0471a10: 截足亦不悔恨。若爲象時以牙與人亦不厭
T2122_.53.0471a11: 倦汝今云何起此惡念。羅雲聞説即自剋責。
T2122_.53.0471a12: 我今云何惡心向彼。即忍如地。不起害心如
T2122_.53.0471a13: 毛髮許。時打羅雲者墮無擇地獄中。以是因
T2122_.53.0471a14: 縁持戒忍行最爲第一也
T2122_.53.0471a15: 第十三論云。所以稱般陀比丘暗鈍然能變
T2122_.53.0471a16: 形第一者。良由佛教使誦掃帚得帚忘掃得
T2122_.53.0471a17: 掃忘帚。六年之中專心誦此。意遂解悟。而自
T2122_.53.0471a18: 思惟曰。帚者篲。掃者除。篲者即喩八正道。
T2122_.53.0471a19: 糞者喩三毒垢也。以八正道篲掃三毒垢。所
T2122_.53.0471a20: 謂掃帚義者。止謂此耶。深思此理心即開解
T2122_.53.0471a21: 得阿羅漢道。復有婆羅門。名曰梵天。亦名
T2122_.53.0471a22: 世典。博覽群籍圖書祕讖。天文地理無不關
T2122_.53.0471a23: 練。故名世典。自以徳高命共論議。謂般陀曰
T2122_.53.0471a24: 能與我共論耶般陀曰。我尚能與汝父祖梵
T2122_.53.0471a25: 天共論。何況汝盲無目人乎。梵志尋言即語
T2122_.53.0471a26: 曰。盲與無目有何等異。般陀默然不對。無
T2122_.53.0471a27: 以相詶。即以神足相答騰空去地四丈九尺。
T2122_.53.0471a28: 結跏趺坐。梵志仰瞻敬情内發。時舍利弗知
T2122_.53.0471a29: 其辭匱現變相答。若不往屈梵志不度。即以
T2122_.53.0471b01: 神足作般陀形。便使般陀本形不現。化形問
T2122_.53.0471b02: 曰。汝爲是天是人乎。答曰。是人。又問。人爲
T2122_.53.0471b03: 是男子不。曰是男子。又問。男子與人有何等
T2122_.53.0471b04: 異。答曰。不異。又問。人者統名。男子據形。何
T2122_.53.0471b05: 得不異。向言盲者。謂不見今世後世善惡
T2122_.53.0471b06: 之報。無目者謂無智慧之眼以斷結使也。梵
T2122_.53.0471b07: 志心解即得法眼淨。以是因縁。般陀變形爲
T2122_.53.0471b08: 第一也此之羅漢且偏據一長云第
一若論實徳神解並皆第一也
如増一阿含
T2122_.53.0471b09: 經云。時世尊於十五日説戒時。諸比丘僧及
T2122_.53.0471b10: 五百比丘衆。從祇桓沒詣阿耨達池。時龍
T2122_.53.0471b11: 王至世尊所頭面禮足在一面坐。觀衆空無。
T2122_.53.0471b12: 舍利弗今無此坐。佛告目連言。汝速至舍利
T2122_.53.0471b13: 弗所以我聲告。目連承教往舍衞城。語舍利
T2122_.53.0471b14: 弗言。佛呼汝來。阿耨達龍王欲得相見。舍利
T2122_.53.0471b15: 弗自解祇支帶著目連前。謂目連曰。汝有神
T2122_.53.0471b16: 足擧此衣帶結。目連執帶不能移動。盡力欲
T2122_.53.0471b17: 擧地皆大動。舍利弗便擧目連著東弗于逮。
T2122_.53.0471b18: 又以帶纒須彌山。目連便擧動須彌山。舍利
T2122_.53.0471b19: 弗復以此帶纒如來座。目連遂不能動。捨帶
T2122_.53.0471b20: 還龍王所。遙見舍利弗。已在前至結跏趺坐
T2122_.53.0471b21: 繋念在前。目連白佛言。我不失神足耶。何以
T2122_.53.0471b22: 故。舍利弗後沒先至。佛曰。不退。舍利弗有大
T2122_.53.0471b23: 智慧。佛告目連。衆多比丘無恭敬心。於汝言。
T2122_.53.0471b24: 舍利弗神足勝汝。汝可於此衆中現其威力。
T2122_.53.0471b25: 對曰。承教。即於座起往須彌山頂。以一足蹈
T2122_.53.0471b26: 山頂。擧一足著梵天上。蹴須彌山使地六
T2122_.53.0471b27: 震動。時諸比丘歎未曾有。目連説偈。時六十
T2122_.53.0471b28: 比丘因此漏盡意解
T2122_.53.0471b29: 又文殊師利般涅槃經云。佛告跋陀羅菩薩。
T2122_.53.0471c01: 此文殊師利。有大慈悲生於此國。多羅聚落
T2122_.53.0471c02: 梵徳婆羅門家。其生之時家内屋宅化如蓮
T2122_.53.0471c03: 華。從母右脇出。身紫金色。墮地能語。如天
T2122_.53.0471c04: 童子。有七寶蓋隨覆其上。九十五種諸論議
T2122_.53.0471c05: 師。無能詶對。唯於佛所出家學道。住首楞嚴
T2122_.53.0471c06: 三昧。佛涅槃後四百五十歳。當至雪山爲五
T2122_.53.0471c07: 百仙人宣揚十二部經。教化令住不退已至
T2122_.53.0471c08: 本生地。於空野澤尼拘律陀樹下結跏趺坐
T2122_.53.0471c09: 入首楞嚴三昧。身諸毛孔出金色光。*遍照
T2122_.53.0471c10: 十方世界。度有縁者。身如紫金山。正長丈
T2122_.53.0471c11: 六。圓光嚴顯面各一尋。於圓光内有五百化
T2122_.53.0471c12: 佛。一一化佛有五化菩薩。以爲侍者。佛告
T2122_.53.0471c13: 跋陀波羅。是文殊師利。有無量神通變現不
T2122_.53.0471c14: 可具記。若有衆生但聞文殊師利名。除却
T2122_.53.0471c15: 十二億劫生死之罪。若禮拜供養者。生生之
T2122_.53.0471c16: 常生佛家。若未得見當誦持首楞嚴稱文
T2122_.53.0471c17: 殊師利名。一日至七日。文殊必來至其人所。
T2122_.53.0471c18: 若有宿業障者。夢中得見。夢中見者。於現在
T2122_.53.0471c19: 身若求聲聞。以見文殊師利故得須陀洹乃
T2122_.53.0471c20: 至阿那含。若出家人見者。以得見故一日一
T2122_.53.0471c21: 夜成阿羅漢。若有深信方等經典。是法王子。
T2122_.53.0471c22: 於禪定中爲説深法。亂心多者。於其夢中爲
T2122_.53.0471c23: 説實義。令其堅固於無上道得不退轉。我滅
T2122_.53.0471c24: 度後一切衆生。其有得聞文殊師利名者。見
T2122_.53.0471c25: 形像者。百千劫中不墮惡道。若有受持讀誦
T2122_.53.0471c26: 文殊師利名者。設有重障不墮阿鼻極惡猛
T2122_.53.0471c27: 火。常生他方清淨國土。値佛聞法得無生
T2122_.53.0471c28:
T2122_.53.0471c29: 又賢愚經云。佛在王舍城鷲頭山中。時波
T2122_.53.0472a01: 羅柰王名波羅摩達王。有輔相生一男兒。相
T2122_.53.0472a02: 好備滿。身色紫金。姿容挺特。輔相見子倍増
T2122_.53.0472a03: 怡悦。其母素性不能良善。懷妊已來
T2122_.53.0472a04: 苦厄悲潤黎庶。等心護養。父召相師令占相
T2122_.53.0472a05: 之。相師見喜因爲立字。號曰彌勒。其兒殊
T2122_.53.0472a06: 稱合土宣聞。國王聞懼恐大奪位。聞其未長
T2122_.53.0472a07: 當預除滅。即勅輔相。聞汝有子容相有異。汝
T2122_.53.0472a08: 可將來。吾欲得見。時宮内人及父知王欲圖。
T2122_.53.0472a09: 甚懷湯火餘經權計即報王言近遣向
南天國外舅家養來奉示王
其兒有舅
T2122_.53.0472a10: 名波婆梨。在波婆富羅國。爲彼國師。聰明
T2122_.53.0472a11: 高博智達殊才。五百弟子*常逐諮禀。於時
T2122_.53.0472a12: 輔相憐愛其子。懼被其害。密計遣人乘象送
T2122_.53.0472a13: 之。舅見彌勒覩其色好。加意愛養敬視在懷。
T2122_.53.0472a14: 其年漸大教使學問。一日諮受勝餘終年。學
T2122_.53.0472a15: 未經歳月普通經書。時波婆梨見其外甥學
T2122_.53.0472a16: 既不久通達諸書。欲爲作會顯揚其美。遣一
T2122_.53.0472a17: 弟子至波羅柰。語於輔相説兒所學。索於珍
T2122_.53.0472a18: 寶欲爲設會。其弟子往至于中道。聞人説佛
T2122_.53.0472a19: 無量徳行。思慕欲見。即往趣佛。未到中間爲
T2122_.53.0472a20: 虎所噉。乘其善心生第一四天。波婆梨自竭
T2122_.53.0472a21: 所有爲設大會。一切都集。設會已訖大施
T2122_.53.0472a22: 嚫。人得五百金錢。財物罄盡。有一婆羅門
T2122_.53.0472a23: 名勞度叉。最於後至。獨不得食。唯與五百
T2122_.53.0472a24: 金錢勞度*叉言。聞汝設施云何空爾。若必
T2122_.53.0472a25: 拒逆不見給者。汝更七日頭破七段。時波婆
T2122_.53.0472a26: 梨恐有惡呪及餘蠱道。事不可輕深以爲懼。
T2122_.53.0472a27: 前使弟子終生天者。遙見其師愁瘁無頼。即
T2122_.53.0472a28: 從天下來到其前。問其師言。何故愁憂。師具
T2122_.53.0472a29: 廣説。天白師言。勞度*叉者。未識頂法。愚癡
T2122_.53.0472b01: 迷網惡邪之人。竟何所能而乃憂此。今惟有
T2122_.53.0472b02: 佛最解頂法。無極法王。特可歸依。時波婆
T2122_.53.0472b03: 梨聞天説佛。即重問之。佛是何人。天即説佛
T2122_.53.0472b04: 功徳智慧不可稱計今在王舍城鷲頭山中。
T2122_.53.0472b05: 時波婆梨聞歎佛徳自思。必是我書所
T2122_.53.0472b06: 沸星下現。天地大動當生聖人。今悉有此。
T2122_.53.0472b07: 即勅彌勒等十六人。往看相好。心念難之。我
T2122_.53.0472b08: 師波婆梨爲有幾相。我師年幾。我師是何種
T2122_.53.0472b09: 姓。我師有幾弟子。若答知數斯必是佛。汝等
T2122_.53.0472b10: 必爲弟子。遣一人語我消息。時彌勒等進趣
T2122_.53.0472b11: 王舍近到鷲山。見佛光明種種神異衆相赫
T2122_.53.0472b12: 然。益以歡喜。即奉師勅遙以心難。佛遙答之。
T2122_.53.0472b13: 一一無差。深生敬仰。頭面禮訖。佛爲説法。其
T2122_.53.0472b14: 十五人得法眼淨求索出家。佛言善來。鬚髮
T2122_.53.0472b15: 自墮法衣在身。重爲説法成阿羅漢。十六人
T2122_.53.0472b16: 中。時有一人字賓祈寄。是波婆姉子。即遣
T2122_.53.0472b17: 往白消息。還到本國。具以聞見廣爲説之。波
T2122_.53.0472b18: 婆聞喜。即從坐起長跪合掌。向王舍城誠
T2122_.53.0472b19: 心請佛。唯願屈神來見接濟。如來遙知。屈
T2122_.53.0472b20: 申臂頃來到其前。禮已擧頭見佛驚喜。佛爲
T2122_.53.0472b21: 説法逮阿那含。於時世尊尋還鷲山唯彌勒一
人不取小
T2122_.53.0472b22: 果誓發大願
志趣菩提也
佛告諸比丘。於未來世。此閻浮提
T2122_.53.0472b23: 土地方正。平坦廣博無有山川。地生耎草猶
T2122_.53.0472b24: 如天衣。爾時人民壽八萬四千歳身長八丈。
T2122_.53.0472b25: 端正殊妙。人性仁和具修十善。彼時當有轉
T2122_.53.0472b26: 輪聖王。名曰勝伽
具也
彼時有婆羅門。家生
T2122_.53.0472b27: 一男兒。字曰彌勒。身色紫金三十二相衆好
T2122_.53.0472b28: 畢滿光明殊赫。出家學道成最正覺。廣爲衆
T2122_.53.0472b29: 生轉尊法輪。其第一會度九十三億衆生
T2122_.53.0472c01: 之類。第二會度九十一億。第三大會度九十
T2122_.53.0472c02: 億。如是三會説法得蒙度者。悉我遺法種福
T2122_.53.0472c03: 衆生。皆得在彼三會之中。阿難白佛。不審
T2122_.53.0472c04: 從何造起。名爲彌勒。佛言。過去久遠習慈三
T2122_.53.0472c05: 昧。定意柔軟更無害心。故字彌勒梵云彌勒。
此曰慈
T2122_.53.0472c06: 彌勒者。亦是姓也。餘經云。過去有佛已字彌勒。値佛立
願同名彌勒。字阿逸多者。此云無勝。智過於人。故云
T2122_.53.0472c07: *無
勝也
T2122_.53.0472c08: 頌曰
T2122_.53.0472c09:     賢人軌宗度 弱喪升虚遷
T2122_.53.0472c10:     師通資自發 神光照有縁
T2122_.53.0472c11:     應變各殊別 聖録同靈篇
T2122_.53.0472c12:     乘乾因九五 逸響亮三千
T2122_.53.0472c13:     法鼓振玄教 龍飛應人天
T2122_.53.0472c14:     恬智冥徼妙 縹渺詠重玄
T2122_.53.0472c15:     盤紆七七紀 嘉運莅中幡
T2122_.53.0472c16:     挺此四八姿 映蔚華林園
T2122_.53.0472c17: 感應縁如生肇之流澄安之類碩徳衆多
附在別篇不繁重録且略引二驗
T2122_.53.0472c18: 晋沙門鳩摩羅什 宋沙門釋法顯
T2122_.53.0472c19: 晋長安有鳩摩羅什。此云童壽。天竺人也。家
T2122_.53.0472c20: 世國相。什祖父達多倜儻不群名重於國。父
T2122_.53.0472c21: 鳩摩羅琰聰明有懿師。將嗣相位乃辭避出
T2122_.53.0472c22: 家。東度葱嶺。龜茲王聞其棄榮。甚敬慕之。自
T2122_.53.0472c23: 出郊迎請爲國師。王有妹年始二十。才悟明
T2122_.53.0472c24: 敏過目必能。一聞則誦。且體有赤黶。法生
T2122_.53.0472c25: 智子。諸國娉之並皆不許。及見琰心欲當
T2122_.53.0472c26: 之。乃逼以妻焉。既而懷什。什在胎中。其母
T2122_.53.0472c27: 慧解倍常。聞雀梨大寺名徳既多。又有得道
T2122_.53.0472c28: 之僧。即與王族貴女徳行諸尼。彌日設供。請
T2122_.53.0472c29: 齋聽法。什母忽自通天竺語。難問之辭必窮
T2122_.53.0473a01: 淵致。衆咸之。有羅漢達摩瞿沙曰。此必
T2122_.53.0473a02: 懷智子。爲説舍利弗在胎之證。及什生之後
T2122_.53.0473a03: 還忘前言。頃之什母樂欲出家。夫未之許。遂
T2122_.53.0473a04: 更産一男。名弗沙提婆。後因出城游觀。見塚
T2122_.53.0473a05: 間枯骨異處縱横。於是深惟苦本定求離俗。
T2122_.53.0473a06: 求落髮不咽飮食。至六日夜氣力綿乏。疑
T2122_.53.0473a07: 不達旦。夫乃懼而許焉。以未&T061269;髮故猶不
T2122_.53.0473a08: 嘗進。即勅人除髮。乃下飮食。次旦受戒。仍
T2122_.53.0473a09: 業禪法專精匪懈學得初果。什年七歳亦倶
T2122_.53.0473a10: 出家。從師受經日誦千偈。偈有三十二字。凡
T2122_.53.0473a11: 三萬二千言。誦毘曇既過。師授其義。即自
T2122_.53.0473a12: 通達無幽不暢。時龜茲國人。以其母王女利
T2122_.53.0473a13: 養甚多。乃携什避之。什年九歳隨母度辛頭
T2122_.53.0473a14: 河。至罽賓國遇名徳法師盤頭達多。即罽賓
T2122_.53.0473a15: 王之從弟也。淵粹有大量才明博識獨歩當
T2122_.53.0473a16: 時。三藏九部莫不該練。從旦至中手寫千偈。
T2122_.53.0473a17: 從中至暮亦誦千偈。名播諸國遠近師之。什
T2122_.53.0473a18: 至即崇以師禮。從受雜藏中長二含凡四百
T2122_.53.0473a19: 萬言。達多毎稱什神俊。遂聲徹於王。王即
T2122_.53.0473a20: 請入。集外道論師共相攻難。言氣始交。外道
T2122_.53.0473a21: 輕其年幼。言頗不遜。什乘隙而挫之。外道折
T2122_.53.0473a22: 伏愧惋無言。王益敬異。日給鵝腊一雙糠麺
T2122_.53.0473a23: 三升蘇六升。此外國之上供也。所住寺
T2122_.53.0473a24: 僧乃差大僧五人沙彌十人。營視掃灑。有若
T2122_.53.0473a25: 弟子。其見尊崇如此。至年十二。其母携還龜
T2122_.53.0473a26: 茲。諸國皆&MT01896;以好爵。什並不顧。時什母將
T2122_.53.0473a27: 什至月氏北山。有一羅漢見而異之。謂其母
T2122_.53.0473a28: 曰。常當守護。此沙彌若至三十五不破戒者
T2122_.53.0473a29: 當。大興佛法度無數人。與優波掘多無異。
T2122_.53.0473b01: 若戒不全無能爲也。止可才明俊又法師而
T2122_.53.0473b02: 已。什進到沙勒國。頂戴佛鉢心自念言。鉢
T2122_.53.0473b03: 形甚大何其輕耶。即重不可勝失聲下之。母
T2122_.53.0473b04: 問其故。答云。兒心有分別鉢有輕重耳。遂停
T2122_.53.0473b05: 沙勒一年。其冬誦阿毘曇。於十門修智諸品。
T2122_.53.0473b06: 無所諮受而受備達其妙。又於六足諸門無
T2122_.53.0473b07: 所滯礙。沙勒國王有三藏沙門名喜見。謂
T2122_.53.0473b08: 其王曰。此沙彌不可輕。王宜請令。初開法
T2122_.53.0473b09: 門凡有二益。一國内沙門恥其不逮必見勉
T2122_.53.0473b10: 勵。二龜茲王必謂出我國而彼尊之。是
T2122_.53.0473b11: 我也。必來交好。王許焉。即設大會請什
T2122_.53.0473b12: 座説轉法輪經。龜茲王果遣使酬其親好。什
T2122_.53.0473b13: 以説法之暇。乃尋訪外道經書。善學韋陀舍
T2122_.53.0473b14: 多論。多明文辭製作問答等事。博覽四韋陀
T2122_.53.0473b15: 典及五明諸論。陰陽星算莫不畢盡。妙達吉
T2122_.53.0473b16: 凶言若符契。爲性率達。什初學小乘。後專
T2122_.53.0473b17: 務方等。乃歎曰。吾昔學小乘。如人不識金以
T2122_.53.0473b18: 鋀石爲妙。因廣求義要。受誦中百二論及十
T2122_.53.0473b19: 二門論等。頃之隨母。進到温宿國。即龜茲之
T2122_.53.0473b20: 北界。時温宿有一道士。神辯英秀振名諸國。
T2122_.53.0473b21: 手撃王鼓而自誓言。論勝我者斬首謝之。什
T2122_.53.0473b22: 既至以二義相撿。即迷悶自失稽首歸依。於
T2122_.53.0473b23: 是聲滿葱左譽宣河外。龜茲王躬往温宿迎
T2122_.53.0473b24: 什還國。廣説諸經。四遠學宗莫不能抗。時
T2122_.53.0473b25: 王女爲尼。字阿竭耶末帝。博覽群經特深禪
T2122_.53.0473b26: 要。云已證二果。聞法喜踊。乃更設大集請問
T2122_.53.0473b27: 方等經奧。什爲析辯諸法皆空無我。分別陰
T2122_.53.0473b28: 界假名非實。時會聽者莫不悲感。追悼皆恨
T2122_.53.0473b29: 悟之晩矣。至年二十受戒於王宮。從卑摩羅
T2122_.53.0473c01: 叉學十誦律。有頃什母辭往天竺。謂龜茲
T2122_.53.0473c02: 王白純曰。汝國尋衰吾其去矣。行止天竺進
T2122_.53.0473c03: 登三果。什母臨去謂什曰。方等深教應大闡
T2122_.53.0473c04: 眞丹傳之東土。唯爾之力但於自身無利。其
T2122_.53.0473c05: 可如何。什曰。大士之道利彼亡躯。若必使大
T2122_.53.0473c06: 化流傳能曉悟曚俗。雖復身當鑪&T055114;苦而
T2122_.53.0473c07: 無恨。於是留住龜茲止乎新寺。後於寺側故
T2122_.53.0473c08: 宮中初得放光經。始就披讀。魔來蔽之。唯
T2122_.53.0473c09: 見空牒。什知魔所爲誓心逾固。魔去字顯。仍
T2122_.53.0473c10: 習誦之。復聞空中聲曰。汝是智人何用讀此。
T2122_.53.0473c11: 什曰。汝是小魔宜時速去。我心如地不可轉
T2122_.53.0473c12: 也。停住三年。廣誦大乘經論洞其祕奧。龜
T2122_.53.0473c13: 茲王爲造金師子座。以大秦錦褥鋪之。令什
T2122_.53.0473c14: *昇而説法。什曰。家師猶未悟大乘。欲躬往
T2122_.53.0473c15: 迎禮不得停此。俄而大師盤頭達多不遠而
T2122_.53.0473c16: 至。王曰。大師何能顧。達多曰。一聞弟子所
T2122_.53.0473c17: 悟非常。二聞大王弘賛佛道。故冐渉艱危遠
T2122_.53.0473c18: 萃神國。什得師至欣遂本懷。爲説徳女問經。
T2122_.53.0473c19: 多明因縁空假昔與師倶所不信。故先説也。
T2122_.53.0473c20: 師謂什曰。汝於大乘見何異相而欲尚之。什
T2122_.53.0473c21: 曰。大乘深淨明有法皆空。小乘偏局多滯名
T2122_.53.0473c22: 相。師曰。汝説一切皆空。甚可畏也。安捨有而
T2122_.53.0473c23: 愛空乎。如昔狂人令績師*績縷極令細好。
T2122_.53.0473c24: *績師加意細若微塵。狂人猶恨其麁。*績師
T2122_.53.0473c25: 大怒。乃指空示曰。此是細縷狂人曰。何以不
T2122_.53.0473c26: 見。師曰。此縷極細我工巧。猶且不見。況
T2122_.53.0473c27: 他人耶。狂人大喜。以付織師。師亦効焉。皆
T2122_.53.0473c28: 蒙上賞而實無物。汝之空法亦由此也。什乃
T2122_.53.0473c29: 連類而陳之。往復苦至。經一月餘日方乃信
T2122_.53.0474a01: 服。師歎曰。師不能達反啓其志驗於今矣。於
T2122_.53.0474a02: 是禮什爲師言。和尚是我大乘師。我是和
T2122_.53.0474a03: 上小乘師矣。西域諸國咸伏什神俊。毎至
T2122_.53.0474a04: 講説。諸王皆長跪座側令什踐而登焉。其見
T2122_.53.0474a05: 重如此。什既道流西域名播東川時符堅
T2122_.53.0474a06: 僭號關中。有外國前部王及龜茲王弟。竝來
T2122_.53.0474a07: 朝堅。堅引見。二王説堅云。西域多産珍奇。
T2122_.53.0474a08: 請兵往定以求内附。至堅建元十三年歳次
T2122_.53.0474a09: 丁丑正月。太史奏云。有星見外國分野。當
T2122_.53.0474a10: 有大徳智人入輔中國。堅曰。朕聞。西域有鳩
T2122_.53.0474a11: 摩羅什。襄陽有沙門道安。將非此耶。即遣使
T2122_.53.0474a12: 求之。至十七年二月。鄯部王前部王等。又
T2122_.53.0474a13: 説堅請兵西伐。十八年九月堅遣驍騎將軍
T2122_.53.0474a14: 呂光陵江將軍姜飛。將前部王及車師王等。
T2122_.53.0474a15: 率兵七萬西伐龜茲及烏耆諸國。臨發堅餞
T2122_.53.0474a16: 光於建章宮。謂光曰。夫帝王應天而治。以子
T2122_.53.0474a17: 愛蒼生爲本。豈貪其地而伐之。正以懷道之
T2122_.53.0474a18: 人故也。朕聞。西國有鳩摩羅什。深解法相善
T2122_.53.0474a19: 閑陰陽。爲後學之宗。朕甚思之。賢哲者國之
T2122_.53.0474a20: 大寶。若剋龜茲即馳驛送什。光軍未至。什
T2122_.53.0474a21: 謂龜茲王白純曰。國運衰矣。當有勍敵。日下
T2122_.53.0474a22: 人從東方來。宜供承之勿抗其鋒純不從而
T2122_.53.0474a23: 戰。光遂破龜茲殺純。立純弟震爲主。光既獲
T2122_.53.0474a24: 什。未測其智量。見其年齒尚少。乃凡人戲
T2122_.53.0474a25: 之。光還中路置軍於山下。將士已休。什曰。
T2122_.53.0474a26: 不可在此。必見狼狽。宜徙軍隴上。光不納
T2122_.53.0474a27: 諫。至夜果大雨洪潦暴起。水深數丈。死者數
T2122_.53.0474a28: 千。光始密而異之。什謂光曰。此凶二之地
T2122_.53.0474a29: 不宜淹留。推運揆數應速言歸。中路必有福
T2122_.53.0474b01: 地可居。光從之。至涼州聞符堅已爲姚萇所
T2122_.53.0474b02: 害。光三軍縞素大臨城南。於是竊號關外稱
T2122_.53.0474b03: 年太安。太安二年正月姑臧大風。什曰。不祥
T2122_.53.0474b04: 之風當有姦叛。然不勞自定也。後方驗什之
T2122_.53.0474b05: 言也。什停涼積年。呂光父子既不弘道。故
T2122_.53.0474b06: 蘊其深解無所宣化。符堅已亡竟不相見。及
T2122_.53.0474b07: 姚萇僭有關中。亦挹其高名虚心要請。呂以
T2122_.53.0474b08: 什智計多解。恐爲姚謀不許東入及萇卒子
T2122_.53.0474b09: 興襲位。復遣敦請。興弘始三年三月有樹連
T2122_.53.0474b10: 理生廟庭。逍遙園葱變爲薤。以爲美瑞。謂
T2122_.53.0474b11: 智人應入。至五月興遣隴西公碩徳西伐呂
T2122_.53.0474b12: 隆隆軍大破。至九月隆上表歸降。方得迎什
T2122_.53.0474b13: 入關。以其年十月二十日至于長安。興待以
T2122_.53.0474b14: 國師之禮。甚見優寵。語言相對則淹留終
T2122_.53.0474b15: 日。研微造晝則窮年忘倦。自大法東被始於
T2122_.53.0474b16: 漢明。渉歴魏晋經論漸多。而支竺所出多
T2122_.53.0474b17: 滯文格義。興少崇三寶。鋭志稱集。什既至
T2122_.53.0474b18: 止。仍請入西明閣及逍遙園譯出衆經。什既
T2122_.53.0474b19: 率多諳誦無不究盡。轉能漢言音譯流便。既
T2122_.53.0474b20: 覽舊經義多紕僻。皆由先度失旨故。不與梵
T2122_.53.0474b21: 本相應。興使沙門僧&MT03037;僧遷法欽道流道
T2122_.53.0474b22: 道標僧叡僧肇等八百餘人。諮受什旨。更令
T2122_.53.0474b23: 出大品。什持梵本。興執舊經以相讎校。其
T2122_.53.0474b24: 雜文異舊者。義皆圓通。衆心愜伏莫不欣賛。
T2122_.53.0474b25: 興以佛道沖邃其行唯善。信爲出苦之良津。
T2122_.53.0474b26: 御世之洪則。故託意九經游心十二。乃著通
T2122_.53.0474b27: 三世論以勗示因果。王公已下並欽賛厥風。
T2122_.53.0474b28: 大將軍常山公顯左將軍安城侯嵩。並篤信
T2122_.53.0474b29: 縁業。屡請什於長安大寺講説新經續出大
T2122_.53.0474c01: 小乘經論凡有三百九十餘卷。名在別傳。並
T2122_.53.0474c02: 暢顯神源揮發幽致。于時四方義士萬里必
T2122_.53.0474c03: 集。盛業久大于今式仰。諸方道俗英賢之徒。
T2122_.53.0474c04: 如釋慧遠等。學貫群經棟梁遺化。而時去聖
T2122_.53.0474c05: 久遠疑義莫決。乃封以諮什。凡覲國王必有
T2122_.53.0474c06: 賛徳。見佛之儀以歌歎爲貴。經中偈頌皆其
T2122_.53.0474c07: 式也。但改梵爲秦失其藻蔚。雖得大意殊隔
T2122_.53.0474c08: 文體。有似嚼飯與人。非徒失味。乃令嘔噦
T2122_.53.0474c09: 也。什甞作頌贈沙門法和云。心山育明徳。
T2122_.53.0474c10: 流熏萬由延。哀鸞孤桐上。清音徹九天
T2122_.53.0474c11: 凡爲十偈。辭喩皆爾。什雅好大乘志存敷
T2122_.53.0474c12: 廣。常歎曰。吾若著筆作大乘阿毘曇。非迦
T2122_.53.0474c13: 旃延子所比也。今在秦地深識者寡。折翮
T2122_.53.0474c14: 於此。將何所論。乃悽然而止。唯爲姚興著實
T2122_.53.0474c15: 相論二卷。并注維摩經。出言成章無所改刪。
T2122_.53.0474c16: 辭喩婉約莫非玄奧。什爲人神情映徹傲岸
T2122_.53.0474c17: 出群。應機領會鮮有儔匹。篤性仁厚汎愛
T2122_.53.0474c18: 爲心。虚己善誘終日無勌。姚主甞謂什曰。大
T2122_.53.0474c19: 師聰明超悟天下莫二。若一旦後世。何可使
T2122_.53.0474c20: 法種無嗣。於是杯度比丘在彭城。聞什在長
T2122_.53.0474c21: 安乃歎曰。吾與此子戲別三百餘年。杳然未
T2122_.53.0474c22: 期遲有遇於來生耳。什未終省覺四大不愈。
T2122_.53.0474c23: 口云。願凡所宣譯傳流後世。咸共弘通。今於
T2122_.53.0474c24: 衆前發誠實誓。若所傳無謬者。當使焚身之
T2122_.53.0474c25: 後舌不燋爛。以僞秦弘始十一年八月二十
T2122_.53.0474c26: 日。卒於長安。是歳晋義熙五年也。即於逍
T2122_.53.0474c27: 遙園。依外國法以火焚燒。薪滅形碎唯舌
T2122_.53.0474c28: 不灰
T2122_.53.0474c29: 宋江陵新寺有釋法顯。姓龔。平陽武陽人。
T2122_.53.0475a01: 志行明敏儀軌整肅。常慨經律舛闕志欲尋
T2122_.53.0475a02: 求。以晋隆安三年與同學慧景道整慧應慧
T2122_.53.0475a03: 嵬等。發自長安西度流沙。上無飛鳥下無走
T2122_.53.0475a04: 獸。四顧茫茫莫測所之。唯視日以准東西。人
T2122_.53.0475a05: 骨以標行路耳。屡有熱風惡鬼。遇之必死。顯
T2122_.53.0475a06: 任縁委命直過險難。有頃至葱嶺。葱嶺冬夏
T2122_.53.0475a07: 積雪。有惡龍吐毒風雨沙礫。山路艱危壁立
T2122_.53.0475a08: 千仞昔有鑿石通路。傍施梯道。凡度七百餘
T2122_.53.0475a09: 所。又躡懸絙過河數十餘處。皆漢時張驀甘
T2122_.53.0475a10: 父所不至也。次度雪山。遇寒風暴起。慧景
T2122_.53.0475a11: 顫不能前。語顯曰。吾其死矣。卿可前去。
T2122_.53.0475a12: 勿得倶殞。言絶而卒。顯撫之泣曰。本圖不
T2122_.53.0475a13: 果命也奈何。復自力孤行。遂過山險。凡所
T2122_.53.0475a14: 經歴四十餘國。將至天竺。去王舍城三十餘
T2122_.53.0475a15: 里有一寺。逼瞑過之。顯欲詣耆闍崛山。寺
T2122_.53.0475a16: 僧諫曰。路甚艱阻且多黒師子。亟經噉人何
T2122_.53.0475a17: 由可至。顯曰。遠渉數萬誓到靈鷲。身命不
T2122_.53.0475a18: 期出息非保。豈可使積年之誠既至而廢耶。
T2122_.53.0475a19: 雖有險難吾不懼也。衆莫能止。乃遣兩僧送
T2122_.53.0475a20: 之。顯既至山日將曛夕。遂欲停宿。兩僧危
T2122_.53.0475a21: 懼捨之而還。顯獨留山中燒香禮拜。翹感舊
T2122_.53.0475a22: 迹如覩聖儀。至夜有三黒師子。來蹲顯前舐
T2122_.53.0475a23: 脣搖尾。顯誦經不輟。一心念佛。師子乃低
T2122_.53.0475a24: 頭下尾伏顯足前。顯以手摩之。祝曰。若欲
T2122_.53.0475a25: 相害待我誦竟。若見試者可便退矣。師子
T2122_.53.0475a26: 良久乃去。明晨還返。路窮幽梗。止有一徑通
T2122_.53.0475a27: 行。未至里餘忽逢一道人。年可九十。容服麁
T2122_.53.0475a28: 素而神氣俊遠。顯雖覺其韻高。而不悟是神
T2122_.53.0475a29: 人。後又逢一少僧。顯問曰。向耆年是誰耶。
T2122_.53.0475b01: 答云。頭陀迦葉大弟子也。顯方大惋恨。更追
T2122_.53.0475b02: 至山所。有横石塞于室口。遂不得入。顯流
T2122_.53.0475b03: 涙而去。進至迦施國。國有白耳龍。毎與衆
T2122_.53.0475b04: 僧約令國内豐熟。皆有信効。沙門爲起龍舍
T2122_.53.0475b05: 并設福食。毎至夏坐訖。龍輒化作一小蛇。兩
T2122_.53.0475b06: 耳悉白。衆皆咸識是龍。以銅盂盛酪置龍於
T2122_.53.0475b07: 中。從上座至下行之。遍乃化去。年輒一出。
T2122_.53.0475b08: 顯亦親見。後至中天竺。於摩竭提邑波連弗
T2122_.53.0475b09: 阿育王塔南天王寺。得摩訶僧祇律。又得薩
T2122_.53.0475b10: 婆多律抄雜阿毘曇心線經方等泥洹經等。
T2122_.53.0475b11: 顯留三年學梵語*梵書。方躬自書寫。於是
T2122_.53.0475b12: 持經像寄附商客到師子國。顯同旅十餘。或
T2122_.53.0475b13: 留或亡。顧影唯己。常懷悲慨。忽於玉像前。見
T2122_.53.0475b14: 商人以晋地一白團絹扇供養。不覺悽然下
T2122_.53.0475b15: 涙。停二年。復得彌沙塞律長雜二含及雜藏。
T2122_.53.0475b16: 並漢土所無。既而附商人大舶循海而還。舶
T2122_.53.0475b17: 有二百許人。値黒風水入。衆皆惶懼。即取
T2122_.53.0475b18: 雜物棄之。顯恐棄其經像。唯一心念觀世音。
T2122_.53.0475b19: 及歸命漢土衆僧。舶任風而去得無傷壞。經
T2122_.53.0475b20: 十餘日達耶婆提國。停五月復隨他商東適
T2122_.53.0475b21: 廣州。擧帆二十餘日。夜忽大風令舶震懼。
T2122_.53.0475b22: 衆咸議曰。坐載此沙門使我等狼狽。不可以
T2122_.53.0475b23: 一人故令衆倶亡。共欲推之。法顯檀越勵聲
T2122_.53.0475b24: 呵商人曰。汝若下此沙門亦應下我。不爾便
T2122_.53.0475b25: 當見殺。漢地帝王奉佛敬僧。我若至彼告王
T2122_.53.0475b26: 必當罪汝。商人相視失色俛仰而止。既水
T2122_.53.0475b27: 盡糧竭。唯任風隨流。忽至岸見藜藿菜。依
T2122_.53.0475b28: 然知是漢地。但未可測何方。即乘船入浦尋
T2122_.53.0475b29: 村。見獵者二人。顯問。此是何地耶。獵人曰。
T2122_.53.0475c01: 此是青州長廣郡牢山南岸。獵人還以告太
T2122_.53.0475c02: 守李嶷。嶷素信敬。忽聞沙門遠至。躬自迎
T2122_.53.0475c03: 慰。顯持經像隨還。頃之欲南歸。青州史刺
T2122_.53.0475c04: 請留過冬。顯曰。貧道投身於不返之地。志在
T2122_.53.0475c05: 弘通。何期未果不得久停。遂南造京師。就
T2122_.53.0475c06: 外國禪師佛馱跋陀。於道場寺翻譯經律論
T2122_.53.0475c07: 等百餘萬言。流布教化咸使見聞。有一家失
T2122_.53.0475c08: 其姓名。居近朱雀門。世奉正化。自寫一部
T2122_.53.0475c09: 讀誦供養。無別經室與雜書共屋。後風火忽
T2122_.53.0475c10: 起延及其家。資物皆盡。唯泥洹經儼然具存。
T2122_.53.0475c11: 煨燼不侵卷色無改。京師共傳咸歎神妙。其
T2122_.53.0475c12: 餘經律。後至荊州卒於新寺。春秋八十有六。
T2122_.53.0475c13: 衆咸慟惜。其游履諸國別有大傳右二驗出
梁高僧傳
T2122_.53.0475c14: 法苑珠林卷第二十五
T2122_.53.0475c15:
T2122_.53.0475c16:
T2122_.53.0475c17:
T2122_.53.0475c18: 法苑珠林卷第二十六
T2122_.53.0475c19:  *西明寺沙門釋道*世撰 
T2122_.53.0475c20: 宿命篇第十八此有
四部
T2122_.53.0475c21:   述意部 引證部 習氣部 五通部
T2122_.53.0475c22: 述意部第一
T2122_.53.0475c23: 夫業行參差。宿縁之途非一。壽命修短。明昧
T2122_.53.0475c24: 之理無常。良由業因善惡。致使報有冥爽。
T2122_.53.0475c25: 或有憶識多劫。或有縁念累代。或有但記一
T2122_.53.0475c26: 生。或有唯知現在。所以凡聖殊隔宿命延促。
T2122_.53.0475c27: 雖復託神感聖。習氣尚存。除惑見理。戲心
T2122_.53.0475c28: 猶在。自非位登十地行滿三祇。奚能永斷習
T2122_.53.0475c29: 因感茲勝報也
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