SAT DB

T2122_.53.0461a01: 次第。於時比丘慚愧恐怖。慮違經律具以白
T2122_.53.0461a02: 佛。於時佛告諸比丘言。我許隨便於諸經中
T2122_.53.0461a03: 擇取要義安比文句爲人説法。但取中義莫
T2122_.53.0461a04: 壞經本
T2122_.53.0461a05: 又佛本行經云。時諸比丘集一堂内。有二比
T2122_.53.0461a06: 丘復演説法。是故相妨。即造二堂。二堂之
T2122_.53.0461a07: 内各別説法。猶故相妨。此堂之内將引比丘
T2122_.53.0461a08: 往詣彼堂。彼堂之處有諸比丘。迭相誘接令
T2122_.53.0461a09: 詣此堂。往來交雜遂乃亂衆。人或去來法事
T2122_.53.0461a10: 斷絶。或有比丘於此法門不喜聞説。時諸比
T2122_.53.0461a11: 丘具以白佛。佛告諸比丘。自今已去不得一
T2122_.53.0461a12: 堂二人説法。亦復不得二堂相近使聲相接
T2122_.53.0461a13: 以相妨礙。亦復不得彼詣此衆此詣彼衆。亦
T2122_.53.0461a14: 復不得憎惡沙門不喜聞説。若憎惡者須如

T2122_.53.0461a15:

法治之

又四分律亦不許同一堂内二法師説法高座相
近並坐而説歌詠聲説雙聲合唄並皆不許餘律

T2122_.53.0461a16:

亦不許法師高座受白衣
散花花若著身即須振却

又善見律云。若法師爲

T2122_.53.0461a17: 人講聽者説法。女人聽者以扇遮面。愼勿
T2122_.53.0461a18: 露齒笑。若有笑者驅出。何以故。三藐三佛
T2122_.53.0461a19: 陀。憐愍衆生金口所説。汝等應生慚愧心而
T2122_.53.0461a20: 聽。何以笑之驅出
T2122_.53.0461a21: 法苑珠林卷第二十三
T2122_.53.0461a22:   違法部　　如佛藏經云。佛言。舍利弗。
T2122_.53.0461a23: 當來比丘好讀外經。當説法時莊校文辭
T2122_.53.0461a24: 令衆歡樂。惡魔爾時助惑衆人障礙善法。
T2122_.53.0461a25: 若有貪著音聲語言巧飾文辭。若復有人
T2122_.53.0461a26: 好讀外道經者。魔皆迷惑令心不安隱。
T2122_.53.0461a27: 是諸人等爲魔所惑。覆障慧眼深貪利養。
T2122_.53.0461a28: 看諸外書猶如群盲爲誑所欺。皆使令墮
T2122_.53.0461a29: 深坑而死。復次舍利弗。不淨説法者。不
T2122_.53.0461b01: 知如來隨宜意趣。自不善解而爲人説是
T2122_.53.0461b02: 人現世得五過失。何等爲五。一説法時心
T2122_.53.0461b03: 懷怖畏恐人難我。二内懷憂怖而外爲他
T2122_.53.0461b04: 説。三是凡夫無有眞智。四所説不淨但有
T2122_.53.0461b05: 言辭。五言無次第處處抄撮。是故在衆心
T2122_.53.0461b06: 懷恐怖。如是凡夫無有智慧心無決定但
T2122_.53.0461b07: 求名聞。疑悔在心而爲人説。是故舍利弗。
T2122_.53.0461b08: 身未證法而在高座。身自不知而教人者。
T2122_.53.0461b09: 法墮地獄。又増一阿含經云。爾時世尊告
T2122_.53.0461b10: 諸比丘。當知有此四鳥。云何爲四。一或
T2122_.53.0461b11: 有鳥聲好而形醜。謂拘翅羅鳥是也。二或
T2122_.53.0461b12: 有鳥形好而聲醜。謂鷙鳥是也。三或有鳥
T2122_.53.0461b13: 聲醜形亦醜。謂土梟是也。四或有鳥聲好
T2122_.53.0461b14: 形亦好。謂孔雀鳥是也。世間亦有四人當
T2122_.53.0461b15: 共觀知。云何爲四。一或有比丘顏貌端正
T2122_.53.0461b16: 威儀成就。然不能有所諷誦諸法初中後
T2122_.53.0461b17: 善。是謂此人形好聲不好。二或有人聲好
T2122_.53.0461b18: 而形醜。出入行來威儀不成。而好廣説精
T2122_.53.0461b19: 進持戒初中後善義理深邃。是謂此人聲
T2122_.53.0461b20: 好而形醜。三或有人聲醜形亦醜。謂有人
T2122_.53.0461b21: 犯戒不精進。復不多聞。所聞便失。是謂此
T2122_.53.0461b22: 人聲醜形亦醜。四或有人聲好形亦好。謂
T2122_.53.0461b23: 比丘顏貌端正威儀具足。然復精進修行
T2122_.53.0461b24: 善法多聞不忘。初中後善善能諷誦。是謂
T2122_.53.0461b25: 此人聲好形亦好也。又増一阿含經云。爾
T2122_.53.0461b26: 時世尊告諸比丘。有四種雲。云何爲四。一
T2122_.53.0461b27: 或有雲雷而不雨。二或有雲雨而不雷。三
T2122_.53.0461b28: 或有雲亦雨亦雷。四或有雲不雨不雷。是
T2122_.53.0461b29: 四種雲而像世間四種人。一云何比丘雷
T2122_.53.0461c01: 而不雨。或有比丘高聲誦習十二部經諷
T2122_.53.0461c02: 誦不失其義。然不廣與人説法。是謂雷而
T2122_.53.0461c03: 不雨。二云何雨而不雷。或有比丘顏貌端
T2122_.53.0461c04: 正威儀皆具。然不多聞高聲誦習十二部
T2122_.53.0461c05: 經。復從他受亦不忘失。好與善知識相隨。
T2122_.53.0461c06: 亦好與他人説法。是謂雨而不雷。三云何
T2122_.53.0461c07: 不雨不雷。或有人顏色不端威儀不具。不
T2122_.53.0461c08: 修善法亦不多聞。復不與他人説法。是謂
T2122_.53.0461c09: 此人不雨不雷。四云何亦雨亦雷。或有人
T2122_.53.0461c10: 顏色端正威儀皆具。好喜學問亦好與他
T2122_.53.0461c11: 法説。勸進他人令便承受。是謂此人亦
T2122_.53.0461c12: 雨亦雷◎
T2122_.53.0461c13:
T2122_.53.0461c14:
T2122_.53.0461c15:
T2122_.53.0461c16: 法苑珠林卷第二十四
T2122_.53.0461c17: 　＊西明寺沙門釋道世撰　
T2122_.53.0461c18: ◎説聽篇第十六之二
T2122_.53.0461c19: 簡衆部第五
T2122_.53.0461c20: 夫法師昇座。先須禮敬三寶自淨其心。觀時
T2122_.53.0461c21: 擇人具慈悲意。救生利物。然後爲説。故報恩
T2122_.53.0461c22: 經云。聽者坐説者立不應爲説。若聽者求説
T2122_.53.0461c23: 者過。不應爲説。若聽者依人不依法。依字
T2122_.53.0461c24: 不依義。依不了義經不依了義經。依識不依
T2122_.53.0461c25: 智。並不應爲説。何以故。是人不能恭敬諸佛
T2122_.53.0461c26: 菩薩清淨法故。若説尊重於法。聽法之人亦
T2122_.53.0461c27: 生崇敬。至心聽受不生輕慢。是名清淨説。
T2122_.53.0461c28: 故阿含經偈云
T2122_.53.0461c29:     聽者端心如渇飮一心入於語義中
T2122_.53.0462a01:     聞法踊躍心悲喜如是之人可爲説
T2122_.53.0462a02: 又五分律云。除其貪心。不自輕心。不輕大衆
T2122_.53.0462a03: 心。慈心喜心利益心不動心。立此等心。乃至
T2122_.53.0462a04: 宣説一四句偈。令前人如實解者。長夜安樂
T2122_.53.0462a05: 利益無量
T2122_.53.0462a06: 又涅槃經云。若有受持讀誦書寫宣説。非時
T2122_.53.0462a07: 非國不請而説。輕心輕他自歎隨處而説。反
T2122_.53.0462a08: 滅佛法。乃至令無量人死墮地獄。則是衆生
T2122_.53.0462a09: 惡知識也
T2122_.53.0462a10: 又十誦律云。有五種人。問法皆不應爲説。一
T2122_.53.0462a11: 試問。二無疑問。三不爲悔所犯故問。四不受
T2122_.53.0462a12: 語故問。五詰難故問。並不得答。若前人實
T2122_.53.0462a13: 有好心。不具前意。爲欲生善滅惡者。法師隨
T2122_.53.0462a14: 機方便好心爲説。若自解未明。或於法有
T2122_.53.0462a15: 疑者。則不得爲説。恐令前人有錯傳之失。彼
T2122_.53.0462a16: 此得罪
T2122_.53.0462a17: 又百喩經及毘曇論。問答有四。一有決定答。
T2122_.53.0462a18: 譬如人問一切有生皆死。此是決定答。二
T2122_.53.0462a19: 問死者必有生。是應分別答。愛盡者無生。有
T2122_.53.0462a20: 愛者必有生。是名分別答。三有問人爲最勝
T2122_.53.0462a21: 不。此應反問言。汝問三惡道。爲問諸天。若問
T2122_.53.0462a22: 三惡道。人實爲最勝。若問於諸天。人必爲
T2122_.53.0462a23: 不如。如是等義名反問答。四若問十四難。若
T2122_.53.0462a24: 問世界及衆生有邊無邊有始終無始終。如
T2122_.53.0462a25: 是等義名置答。論問若論諸外道愚癡自以
T2122_.53.0462a26: 爲智。不閑四論。唯作一分別論
T2122_.53.0462a27: 又優婆塞戒經云。佛言。如法住者。能自他
T2122_.53.0462a28: 利。不如法住者。則不得名自他利。如法住
T2122_.53.0462a29: 者有八智。何等爲八。一法智。二義智。三時
T2122_.53.0462b01: 智。四知足智。五自他智。六衆智。七根智。八
T2122_.53.0462b02: 上下智。是人具足如是八智。凡有所説具十
T2122_.53.0462b03: 六事。一時説。二至心説。三次第説。四和合
T2122_.53.0462b04: 説。五隨義説。六喜樂説。七隨意説。八不輕
T2122_.53.0462b05: 衆説。九不訶衆説。十如法説。十一自他利説。
T2122_.53.0462b06: 十二不散亂説。十三合義説。十四眞正説。十
T2122_.53.0462b07: 五説已不生憍慢。十六説已不求來世報。如
T2122_.53.0462b08: 是之人能從他聽。從他聽時具十六事。一時
T2122_.53.0462b09: 聽。二樂聽。三至心聽。四恭敬聽。五不求過
T2122_.53.0462b10: 聽。六不爲論議聽。七不爲勝聽。八聽時不輕
T2122_.53.0462b11: 説者。九聽時不輕於法。十聽時終不自輕。十
T2122_.53.0462b12: 一聽時遠離五蓋。十二聽時爲受持讀誦。十
T2122_.53.0462b13: 三聽時爲除五欲。十四聽時爲具信心。十五
T2122_.53.0462b14: 聽時爲調衆生。十六聽時爲斷闇根。善男子。
T2122_.53.0462b15: 具八智者。能説能聽。如是之人能自他利。不
T2122_.53.0462b16: 具足者則不得名自利利他
T2122_.53.0462b17: 復次能説法者。復有二種。一者清淨。二者
T2122_.53.0462b18: 不清淨。不清淨者復有五事。一爲利故説。二
T2122_.53.0462b19: 爲報而説。三爲勝他説。四爲十報説。五疑
T2122_.53.0462b20: 説
T2122_.53.0462b21: 清淨説者。復有五事。一先施食然後説。二
T2122_.53.0462b22: 爲増長三寶故説。三斷自他煩惱故説。四爲
T2122_.53.0462b23: 分別邪正故説。五爲聽者得最勝故説。善男
T2122_.53.0462b24: 子。不淨説法者。名曰垢穢。名爲賣法。亦名

T2122_.53.0462b25:

汚辱。亦名錯説。亦名失意

清淨説者
翻前即是

T2122_.53.0462b26: 又法句喩經云。於是世尊即説偈言
T2122_.53.0462b27:     雖誦千章句義不正不如一要
T2122_.53.0462b28:     聞可滅意雖誦千言不義何益
T2122_.53.0462b29:     不如一義聞行可度雖多誦經
T2122_.53.0462c01:     不解何益解一法句行可得道
T2122_.53.0462c02: 又大法炬陀羅尼經云。若受法人欲行呪法
T2122_.53.0462c03: 令不斷者。彼諸法師欲説法時。斂容端坐
T2122_.53.0462c04: 先誦呪曰
T2122_.53.0462c05: 怛絰他　陀迦那　阿迦男迦那　迦那
T2122_.53.0462c06: 　迦那　那迦　迦迦那迦　阿迦迦那迦　迦
T2122_.53.0462c07: 那　迦那　迦那阿迦那　迦迦那　婆鼻
T2122_.53.0462c08: 殺　帝夜他婆鼻殺　夜他伽伽那　多他
T2122_.53.0462c09: 婆鼻殺帝　多他摩迦舍　那迦舍　迦迦
T2122_.53.0462c10: 舍
T2122_.53.0462c11: 法師爾時眷屬圍繞。即得成此加護方便。令
T2122_.53.0462c12: 彼法師心不動亂説法不斷。滅除欲執。令諸
T2122_.53.0462c13: 羅刹女等。所有聽衆不爲留難。法師所須不
T2122_.53.0462c14: 爲障礙◎
T2122_.53.0462c15: ◎漸頓部第六
T2122_.53.0462c16: 如百喩經云。昔有一聚落。去王城五由旬。村
T2122_.53.0462c17: 中有好美水。王勅村人常使民日日送其美
T2122_.53.0462c18: 水。村人疲苦悉欲移避遠此村去。時彼村主
T2122_.53.0462c19: 語諸人言。汝等莫去。我當爲汝白王。改五
T2122_.53.0462c20: 由旬作三由旬。使汝得近往來不疲。即往白
T2122_.53.0462c21: 王。王爲改之作三由旬。衆人聞已便大歡喜。
T2122_.53.0462c22: 有人語言。此故是本五由旬。更無有異。雖
T2122_.53.0462c23: 聞此言信王語故終不肯捨。世間之人亦復
T2122_.53.0462c24: 如是。修行正法度於五道向涅槃城。心生疲
T2122_.53.0462c25: 倦便欲捨離。頓駕生死不能復進。如來法王
T2122_.53.0462c26: 有大方便。於一乘法分別説三。小乘之人聞
T2122_.53.0462c27: 之歡喜。以爲易行。修善進徳求度生死。後聞
T2122_.53.0462c28: 人説無有三乘。故是一乘。以信佛語終不肯
T2122_.53.0462c29: 捨。如彼村人亦復如是
T2122_.53.0463a01: 又華嚴經云。佛子。譬如日出光照一切大山
T2122_.53.0463a02: 王。次照一切大山。次照金剛寶山。然後普照
T2122_.53.0463a03: 一切大地。日光不作是念。我應先照諸大山
T2122_.53.0463a04: 王。次第乃至普照大地。但彼山地有高下故。
T2122_.53.0463a05: 照有先後。如來應供等正覺亦復如是。成
T2122_.53.0463a06: 就無量無邊法界智慧日輪。常放無量無礙
T2122_.53.0463a07: 智慧光明。＊光照菩薩等諸大山王。次照縁
T2122_.53.0463a08: 覺。次照聲聞。次照決定善根衆生隨應受化。
T2122_.53.0463a09: 然後悉照一切衆生。乃至邪定爲作未來饒
T2122_.53.0463a10: 益因縁。如來智慧日光不作是念。我當先照
T2122_.53.0463a11: 菩薩乃至邪定。但放大智日光普照一切。佛
T2122_.53.0463a12: 子。譬如日月出現世間乃至深山幽谷無不
T2122_.53.0463a13: 普照。如來智慧日月亦復如是。普照一切無
T2122_.53.0463a14: 不明了。但衆生悕望善根不同。故如來智光
T2122_.53.0463a15: 種種差別
T2122_.53.0463a16: 法施部第七
T2122_.53.0463a17: 如十住毘婆沙論云。若菩薩欲以法施衆生
T2122_.53.0463a18: 者。應如決定王大乘經中稱法師功徳及説
T2122_.53.0463a19: 法義戒隨順修學。謂説法者應行四法。何
T2122_.53.0463a20: 等爲四。一者廣博多學。能持一切言辭章句。
T2122_.53.0463a21: 二者決定。善知世間出世間諸法生滅相。三
T2122_.53.0463a22: 者得禪定慧。於諸經法隨順無諍。四者不増
T2122_.53.0463a23: 不損如所説行
T2122_.53.0463a24: 又正法念經云。若有衆生正行善業。爲邪見
T2122_.53.0463a25: 人説一偈法令淨信佛。命終生應聲天受種
T2122_.53.0463a26: 種樂。從天還退隨業流轉。若爲財物故與人
T2122_.53.0463a27: 説法。不以悲心利益衆生。而取財物。或用
T2122_.53.0463a28: 飮酒。或與女人共飮共食。如伎兒法自實
T2122_.53.0463a29: 求財。如是法施其果甚少。生於天上作智慧
T2122_.53.0463b01: 鳥。能説偈頌。是則名曰下品法施也。云何名
T2122_.53.0463b02: 爲中品法施耶。爲名聞故。爲勝他故。爲勝餘
T2122_.53.0463b03: 大法師故。爲人説法。或以妬心爲人説法。如
T2122_.53.0463b04: 是法施得報亦少。生於天中受中果報。或生
T2122_.53.0463b05: 人中。是則名曰中品法施也。云何名爲上品
T2122_.53.0463b06: 法施耶。以清淨心爲欲増長衆生智慧。而
T2122_.53.0463b07: 爲説法。不爲財利。爲令邪見衆生等住於正
T2122_.53.0463b08: 法。如是法施。自利利人無上最勝。乃至涅
T2122_.53.0463b09: 槃其福不盡。是則名曰上品法施也
T2122_.53.0463b10: 又迦葉經爾時世尊而説偈頌曰
T2122_.53.0463b11:     三千大千界珍寶滿其中
T2122_.53.0463b12:     以此用布施所得功徳少
T2122_.53.0463b13:     若説一偈法功徳爲甚多
T2122_.53.0463b14:     三界諸樂具盡持施一人
T2122_.53.0463b15:     不如一偈施功徳爲最勝
T2122_.53.0463b16:     此功徳勝彼能離諸苦惱
T2122_.53.0463b17:     若河沙世界珍寶滿其中
T2122_.53.0463b18:     以施諸如來不如一法施
T2122_.53.0463b19:     施寶福雖多不及一法施
T2122_.53.0463b20:     一偈福尚勝況多難思議
T2122_.53.0463b21: 又十住毘婆沙論云。在家之人當行財施。出
T2122_.53.0463b22: 家之人當行法施。何以故。在家法施不及出
T2122_.53.0463b23: 家人。以聽受法者於在家人信心淺薄故。又
T2122_.53.0463b24: 在家之人多有財物。出家之人於諸經法讀
T2122_.53.0463b25: 誦通達。爲人解説在衆無畏。非在家者之所
T2122_.53.0463b26: 能及。又使聽者起恭敬心不及出家。又欲説
T2122_.53.0463b27: 法降伏人心不及出家。如偈説曰
T2122_.53.0463b28:     先自修行法然後教餘人
T2122_.53.0463b29:     乃可作是言汝隨我所行
T2122_.53.0463c01:     身自行不善安能令彼善
T2122_.53.0463c02:     自不得寂滅何能令人寂
T2122_.53.0463c03: 又出家之人。若行財施則妨餘善。遠離阿練
T2122_.53.0463c04: 若處。必至聚落與白衣從事。多有言説發起
T2122_.53.0463c05: 三毒。於六度等心薄。乃至貪著五欲捨戒還
T2122_.53.0463c06: 俗。故名爲死。或能反戒。易起重罪。是名死
T2122_.53.0463c07: 等。諸煩惱苦患。以是因縁故。於出家者稱
T2122_.53.0463c08: 歎法施。於在家者稱歎財施
T2122_.53.0463c09: 又金光明經云。説法者有五種事。一者法施
T2122_.53.0463c10: 彼我兼利。財施不爾。二者法施。能令衆生出
T2122_.53.0463c11: 於三界。財施者不出欲界。三者法施利益法
T2122_.53.0463c12: 身。財施之者長養色身。四者法施増長無窮。
T2122_.53.0463c13: 財施必有竭盡。五者法施能斷無明。財施只
T2122_.53.0463c14: 有伏貪心。故知財施不及法也。就法施中
T2122_.53.0463c15: 自有階漸。若有所解不用他知。恐他勝己祕
T2122_.53.0463c16: 而有説。則自未來常不聞法
T2122_.53.0463c17: 又智度論云。若悋惜法則常生邊地無佛法
T2122_.53.0463c18: 處。由悋法故障他慧明。此則不如賣法。他人
T2122_.53.0463c19: 反勝過此
T2122_.53.0463c20: 又成實論云。若人但能爲他説法。是名利他。
T2122_.53.0463c21: 是人雖不自隨法行。爲他説故自亦得利。於
T2122_.53.0463c22: 此惠施門略有三品。下法施者。説布施法
T2122_.53.0463c23: 不説智慧。中法施者。説於持戒。上法施者。
T2122_.53.0463c24: 説於智慧。以説智慧。教人觀理得斷惑智二
T2122_.53.0463c25: 障出離生死遠成菩提涅槃樂果。乃至但能
T2122_.53.0463c26: 唯説小乘。教化一人令觀生空。信解依行雖
T2122_.53.0463c27: 未得道。亦勝教化一閻浮中所有衆生令行
T2122_.53.0463c28: 十善。以信解人解修聖道。則有出因要得涅
T2122_.53.0463c29: 槃
T2122_.53.0464a01: 又諸法勇王經云。閻浮提中所有水陸空行
T2122_.53.0464a02: 衆生盡得人身。若有一人教是諸人令其安
T2122_.53.0464a03: 住五戒十善。所得功徳。不如有人教誨一人
T2122_.53.0464a04: 令得信行
T2122_.53.0464a05: 又十住毘婆沙論云。有四法能退失智慧。菩
T2122_.53.0464a06: 薩所應遠離。何等爲四。一不敬法及説法者。
T2122_.53.0464a07: 二於要法祕匿悋惜。三樂法者爲作障礙壞
T2122_.53.0464a08: 其聽心。四懷憍慢自高卑人。復有四法。得其
T2122_.53.0464a09: 智慧。應常修習。何等爲四。一恭敬法及説法
T2122_.53.0464a10: 者。二如所聞法及所讀誦爲他人説其心清
T2122_.53.0464a11: 淨不求利養。三知從多聞得智慧故。勤求
T2122_.53.0464a12: 不息如救頭然。四如所聞法受持不忘。貴如
T2122_.53.0464a13: 説行不貴言説
T2122_.53.0464a14: 報恩部第八
T2122_.53.0464a15: 如善恭敬經云。佛告阿難。若有從他聞一四
T2122_.53.0464a16: 句偈。或抄或寫書之竹帛。所有名字於若干
T2122_.53.0464a17: 劫。取彼和尚阿闍梨等荷擔肩上。或時背
T2122_.53.0464a18: 負。或以頂戴。常負行者。復將一切音樂之具
T2122_.53.0464a19: 供養是師。作如是事尚自不能具報師恩。若
T2122_.53.0464a20: 當來世於師和＊尚所起不敬心。常説於過
T2122_.53.0464a21: 我説愚癡。極受多苦。於當來世必墮惡道。是
T2122_.53.0464a22: 故阿難。我教汝等常行恭敬尊重之心。當得
T2122_.53.0464a23: 如是勝上之法。所謂愛重三寶甚深之法
T2122_.53.0464a24: 又梵網經云。若佛子。見大乘法師同見同行
T2122_.53.0464a25: 來入僧坊舍宅城邑。若百里千里來者。即迎
T2122_.53.0464a26: 來送去禮拜供養。日日三時供養。日食三兩
T2122_.53.0464a27: 金。百味飮食床座供養法師。一切所須盡給
T2122_.53.0464a28: 與之。常請法師三時説法。日日三時禮拜。不
T2122_.53.0464a29: 生瞋心患惱之心。爲法滅身請法。若不爾者
T2122_.53.0464b01: 犯輕垢罪
T2122_.53.0464b02: 又優婆塞戒經云。若優婆塞受持六重戒已。
T2122_.53.0464b03: 四十里中有講法處。不能往聽得失意罪
T2122_.53.0464b04: 又大方等陀羅尼經云。佛告阿難。若有父母
T2122_.53.0464b05: 妻子。不放此人至於道場者。此人應向父母
T2122_.53.0464b06: 等前燒種種香。長跪合掌應作是言。我今欲
T2122_.53.0464b07: 至道場哀愍聽許亦應種種諫曉隨宜説法。
T2122_.53.0464b08: 亦應三請。若不聽者。此人應於舍宅默自思
T2122_.53.0464b09: 惟誦持經典
T2122_.53.0464b10: 又正法念經云。若人供養説法法師。當知是
T2122_.53.0464b11: 人即爲供養現在世尊。其人如是隨所供養。
T2122_.53.0464b12: 所發願成就。乃至得阿耨菩提。以能供養
T2122_.53.0464b13: 説法師故。何以故。以聞法故心得調伏。以
T2122_.53.0464b14: 調伏故能斷無知流轉之闇。若離聞法無有
T2122_.53.0464b15: 一法能調伏心
T2122_.53.0464b16: 又勝思惟經云。不起罪業不起福業不起無
T2122_.53.0464b17: 動業者。是名供養佛
T2122_.53.0464b18: 又華手經云。若以華香衣食湯藥等供養諸
T2122_.53.0464b19: 佛。不名爲眞供養。如來坐道場所得微妙法
T2122_.53.0464b20: 隨能修學者。是名眞供養。故説偈云
T2122_.53.0464b21:     若以華塗香衣食及湯藥
T2122_.53.0464b22:     以此供諸佛不名爲眞供
T2122_.53.0464b23:     如來坐道場所得微妙法
T2122_.53.0464b24:     若人能修學是眞供養佛
T2122_.53.0464b25: 又十住婆沙論云。佛告阿難。天雨香華不名
T2122_.53.0464b26: 供養恭敬如來。若比丘比丘尼優婆塞優婆
T2122_.53.0464b27: 夷。一心不放逸。親近修集聖法。是名眞供
T2122_.53.0464b28: 養佛
T2122_.53.0464b29: 又寶雲經云。不以財施供養於佛。何以故。如
T2122_.53.0464c01: 來法身不待財施。唯以法施供養於佛。爲
T2122_.53.0464c02: 具佛道。以法供養爲最第一
T2122_.53.0464c03: 又善恭敬經云。佛言。若有比丘。雖復有夏不
T2122_.53.0464c04: 能閑解如是法句。彼亦應當從他依止。所以
T2122_.53.0464c05: 者何。自尚不解。況欲與他作依止師。假令耆
T2122_.53.0464c06: 舊百夏比丘。而不能解沙門祕密之事。不解
T2122_.53.0464c07: 法律等。亦應説依止。若有比丘從他受法。於
T2122_.53.0464c08: 彼師邊應起尊貴敬重之心。欲受法時。當在
T2122_.53.0464c09: 師前不得輕笑。不得露齒。不得交足。不得視
T2122_.53.0464c10: 足。不得動足。不得踔脚。師不發問不得輒言
T2122_.53.0464c11: 凡有所使勿得違命。勿視師面。離師三肘令
T2122_.53.0464c12: 坐即坐。勿得違教。於彼師所應起慈心。若有
T2122_.53.0464c13: 所疑先應諮白。若見師許然後請決。當知一
T2122_.53.0464c14: 日三時應參進止。若三時間不參進止。是師
T2122_.53.0464c15: 應當如法治之。若參師不見應持土塊或木
T2122_.53.0464c16: 或草以爲記驗。若當見師在房室内。是時學
T2122_.53.0464c17: 者應起至心繞房三匝向師頂禮爾乃方還。
T2122_.53.0464c18: 若不見師衆務皆止不得爲也。除大小便。又
T2122_.53.0464c19: 復弟子於其師所不得麁言。師所呵責不應
T2122_.53.0464c20: 反報。師坐臥床應先敷拭令無塵汚蟲蟻之
T2122_.53.0464c21: 屬。若師坐臥。乃至師起。應修誦業。時彼學
T2122_.53.0464c22: 者。至日東方便到師所。善知時已數往師邊
T2122_.53.0464c23: 諮問所須。我作何事。又復弟子在於師前不
T2122_.53.0464c24: 得洟唾。若行寺内恭敬師故。勿以袈裟覆於
T2122_.53.0464c25: 肩髆。不得籠頭。天時若熱日別三時以扇扇
T2122_.53.0464c26: 師。三度授水授令洗浴。又復三時應獻冷飮
T2122_.53.0464c27: 師。師所營事應盡身力而營助之。佛告阿
T2122_.53.0464c28: 難。若將來世有諸比丘。或於師所不起恭敬。
T2122_.53.0464c29: 説於師僧長短之者。彼人則非是須陀洹。亦
T2122_.53.0465a01: 非凡夫。彼愚癡人。應如是治。師實有過尚
T2122_.53.0465a02: 不得説。況當無也。若有比丘。於其師邊不恭
T2122_.53.0465a03: 敬者。我説別有一小地獄。名爲 &T011803;

撲。當墮
T2122_.53.0465a04: 是中。墮彼處已一身四頭身體倶然。状如火
T2122_.53.0465a05: 聚。出大猛焔熾然不息。然已復然。於彼獄
T2122_.53.0465a06: 處復有諸蟲。名曰鉤 &T072334;

。彼諸毒蟲常噉舌根。
T2122_.53.0465a07: 時彼癡人從彼捨身生畜生中。皆由往昔罵
T2122_.53.0465a08: 辱於師舌根過故。＊常食屎尿。捨彼身已雖
T2122_.53.0465a09: 生人間。常生邊地具足惡法。雖得人身皮不
T2122_.53.0465a10: 似人。不能具足人之形色。常被極賤誹謗
T2122_.53.0465a11: 陵辱。離佛世尊＊常無智慧。從彼死已還墮
T2122_.53.0465a12: 地獄。更得無量無邊苦患之法
T2122_.53.0465a13: 利益部第九
T2122_.53.0465a14: 如正法念經云。説法有十功徳多所利益。何
T2122_.53.0465a15: 等爲十。一時處具足。二分別易解。三與法相
T2122_.53.0465a16: 應。四非爲利養。五爲調伏心。六隨順説法。七
T2122_.53.0465a17: 説施有報。八説生死法多諸障礙。九説天退
T2122_.53.0465a18: 歿。十説有業果。若説法人有此十法。令聞
T2122_.53.0465a19: 法者得多功徳利益安樂乃至涅槃。若聞法
T2122_.53.0465a20: 功徳成就深心。信根清淨一向淨心信於三
T2122_.53.0465a21: 寶。詣聽法處爲聞正法。隨擧一足皆生梵福。
T2122_.53.0465a22: 又大菩薩藏經云。於諸菩薩起深愛樂。猶如
T2122_.53.0465a23: 大師。於正法所起愛樂心。如自己身。於如
T2122_.53.0465a24: 來所起愛樂心。如自己命。於尊重師起愛樂
T2122_.53.0465a25: 心。猶如父母。於諸衆生起愛樂心。視如一子。
T2122_.53.0465a26: 於阿遮利耶受教師所起愛樂心。敬如眼目。
T2122_.53.0465a27: 於諸正行起愛樂心。猶如耳目身首。於波羅
T2122_.53.0465a28: 蜜起愛敬心。猶如手足。於説法師起愛樂心。
T2122_.53.0465a29: 如衆重寶。所求正法起愛樂心。猶如良藥。於
T2122_.53.0465b01: 能擧罪及憶念者起愛樂心。猶如良醫
T2122_.53.0465b02: 又僧伽吒經云。爾時一切勇菩薩白佛言。世
T2122_.53.0465b03: 尊。若有衆生聞此法者壽命幾劫。佛言。壽
T2122_.53.0465b04: 命滿八十劫。一切勇白佛言。劫以何量。佛
T2122_.53.0465b05: 言。譬如大城縱廣十二由旬高三由旬盛滿
T2122_.53.0465b06: 胡麻。有長壽人過百歳已取一而去。如是城
T2122_.53.0465b07: 中胡麻悉盡。劫猶不盡。又如大山縱廣二十
T2122_.53.0465b08: 五由旬高十二由旬。有長壽人過一百歳以
T2122_.53.0465b09: 輕繒帛一往拂之。如是山盡劫猶不盡。是名
T2122_.53.0465b10: 劫量。時一切勇菩薩白佛言。世尊。一發誓願
T2122_.53.0465b11: 尚得如是福徳之聚。壽命八十劫。何況於佛
T2122_.53.0465b12: 法中廣修諸行
T2122_.53.0465b13: 又涅槃經云。若離四法得涅槃者。無有是處。
T2122_.53.0465b14: 何等爲四。一親近善友二專心聽法。三繋
T2122_.53.0465b15: 念思惟。四如法修行。以是義故。聽法因縁。則
T2122_.53.0465b16: 得近於大般涅槃。何以故。開法眼故。世有

T2122_.53.0465b17:

三人。一者無目

譬凡
夫人

二者一目

譬聲
聞人

三者二目

譬
諸

T2122_.53.0465b18:

菩
薩

言無目者。常不聞法。一目之人羅暫聞法

T2122_.53.0465b19: 其心不住。二目之人專心聽受如聞而行。以
T2122_.53.0465b20: 聽法故得知世間如是三人
T2122_.53.0465b21: 又法句喩經云。昔佛在舍衞國給孤精舍。爲
T2122_.53.0465b22: 諸天人民説法時。波斯匿王有一寡女。名
T2122_.53.0465b23: 曰金剛。父母哀愍別爲作好舍宅。給五百妓
T2122_.53.0465b24: 女以娯樂之。衆共有一長老青衣。名曰度勝。
T2122_.53.0465b25: ＊常行市内買脂粉香華。時見男女無數大
T2122_.53.0465b26: 衆。各齎香華出城詣佛。即問行人。欲何所
T2122_.53.0465b27: 至。衆人答言。佛出於世。三界之尊度脱衆生
T2122_.53.0465b28: 皆得泥洹。度勝聞之心悦意喜。即自念言。
T2122_.53.0465b29: 今老見佛宿世之福。便分香直持買好華。隨
T2122_.53.0465c01: 衆人輩往到佛所作禮却立。散華燒香一心
T2122_.53.0465c02: 聽法已。過市取香。因聽法功宿行所追。香
T2122_.53.0465c03: 氣熏聞斤兩倍前。嫌其遲晩而共詰之。度勝
T2122_.53.0465c04: 奉道即如事言。世有聖師三界之尊。撃無上
T2122_.53.0465c05: 法鼓震動三千。往聽法者無央數人。實隨聽
T2122_.53.0465c06: 法。是以稽遲。金剛之徒聞説世尊法義殊妙
T2122_.53.0465c07: 非世所聞。悚然心歡而自歎曰。吾等何罪獨
T2122_.53.0465c08: 隔不聞。即報度勝。試爲我説之。度勝白曰。
T2122_.53.0465c09: 身賤口穢不敢便宣。説法之儀先施高座。度
T2122_.53.0465c10: 勝受勅具宣聖旨。五百侍女皆大歡喜。各脱
T2122_.53.0465c11: 衣服一領積爲高座。度勝洗浴承佛威神如
T2122_.53.0465c12: 應説法。金剛之等五百侍女。疑結破惡得須
T2122_.53.0465c13: 陀洹道。説法甚美。不覺失火。一時燒死。即生
T2122_.53.0465c14: 天上。王將人從來欲救火。見之已然。收拾棺
T2122_.53.0465c15: 斂葬送畢已。往過佛所。爲佛作禮叉手言
T2122_.53.0465c16: 曰。金剛不幸不覺失火。大小燒盡。適棺斂
T2122_.53.0465c17: 訖。不審何罪遇此火害。唯願世尊彰告未聞。
T2122_.53.0465c18: 佛告大王。過去世時有城名波羅柰。有長者
T2122_.53.0465c19: 婦。將采女五百人至城外大祠祀。其法難急。
T2122_.53.0465c20: 他性之人不得到邊。無問親疎。其有來者擲
T2122_.53.0465c21: 著火中。時世有辟支佛。名曰迦羅處在山中。
T2122_.53.0465c22: 晨來分衞暮輒還山。迦羅分衞來趣郊祠。長
T2122_.53.0465c23: 者婦見之忿然瞋恚。共捉迦羅撲著火中。擧
T2122_.53.0465c24: 身燋爛。便現神足飛升虚空。衆女驚怖泣
T2122_.53.0465c25: 涙悔過。長跪擧頭而自陳曰。女人愚戇不
T2122_.53.0465c26: 識至眞。群迷長慢毀辱神靈。自惟過釁罪惡
T2122_.53.0465c27: 如山。願降尊徳以消重殃。尋聲即下而般泥
T2122_.53.0465c28: 洹。諸女起塔供養舍利。佛爲大王而説偈
T2122_.53.0465c29: 言
T2122_.53.0466a01:     愚＊戇作惡不能自解殃追自焚
T2122_.53.0466a02:     罪成熾然愚不望處不謂適苦
T2122_.53.0466a03:     臨墮厄地乃知不善
T2122_.53.0466a04: 佛告大王。爾時長者婦者。今王女金剛是。五
T2122_.53.0466a05: 百侍女者今度勝等五百妓女是。罪福追人
T2122_.53.0466a06: 久無不彰。善惡隨人如影隨形。説是法時諸
T2122_.53.0466a07: 來大小即得道迹
T2122_.53.0466a08: 又阿育王經云。昔阿恕伽王使道人説法。時
T2122_.53.0466a09: 以歩障遮諸婦女。使其聽法。爾時法師爲諸
T2122_.53.0466a10: 婦女説法。＊常説施論戒論生天之論。有一
T2122_.53.0466a11: 婦女。分犯王法。發幕向法師前問法師言。如
T2122_.53.0466a12: 來大覺於菩提樹下覺諸法時覺悟施戒耶。
T2122_.53.0466a13: 更悟餘法耶。法師答言。佛覺一切有漏法皆
T2122_.53.0466a14: 苦。猶若融鐵。此苦因從習而生。猶如毒樹。
T2122_.53.0466a15: 修八正道以滅苦＊習。是女人得聞此語獲得
T2122_.53.0466a16: 須陀洹道。以刀繋頸往到王所。而白王言。
T2122_.53.0466a17: 我今日犯王重法。願王以法治我。王問言。汝
T2122_.53.0466a18: 犯何事。答言。我破王禁制至道人所。譬如
T2122_.53.0466a19: 渇牛不避於死。我實渇於佛法。是以默突聽
T2122_.53.0466a20: 法。王問言。汝聽法時頗有所得不。答言。得
T2122_.53.0466a21: 法見四眞諦。解陰入界及以諸大。皆知無我。
T2122_.53.0466a22: 遂得法眼。王聞是語踊躍歡喜。即爲作禮。便
T2122_.53.0466a23: 唱令言。自今已後不聽作障隔。樂聽法者聽
T2122_.53.0466a24: 直至法師所對面聽法。歎言。奇哉。我宮内乃
T2122_.53.0466a25: 出人寶。以是因縁。當知聽法有大利益
T2122_.53.0466a26: 又雜寶藏經云。爾時般遮羅國。以五百白雁
T2122_.53.0466a27: 獻波斯匿王。王令送著祇桓精舍。衆僧食時
T2122_.53.0466a28: 人人乞食。雁見僧衆來在前立。佛以一音説
T2122_.53.0466a29: 法衆生各得類解。當時群雁亦解僧語。聞法
T2122_.53.0466b01: 歡喜。鳴聲相和還於池水。後毛羽轉長飛至
T2122_.53.0466b02: 餘處。獵師以網都覆殺之。一雁作聲諸雁皆
T2122_.53.0466b03: 和。謂聽法時聲。乘是善心生忉利天。生天之
T2122_.53.0466b04: 法。法有三念。一念本所從來。二念定生何處。
T2122_.53.0466b05: 三念先作何業得來生天。便自思惟。自見宿
T2122_.53.0466b06: 因更無餘善。唯佛僧邊聽法。作是念已五百
T2122_.53.0466b07: 天子即時來下在如來邊。佛爲説法悉得須
T2122_.53.0466b08: 陀洹。波斯匿王遇到佛所。常見五百雁羅列。
T2122_.53.0466b09: 佛前。是日不見。便問佛言。此中諸雁向何處
T2122_.53.0466b10: 去。佛言。欲見諸雁者。先雁飛去他處。爲獵師
T2122_.53.0466b11: 所殺。命終生天。今此五百諸天子等。著好天
T2122_.53.0466b12: 冠端正殊特者。是今日聽法皆得須陀洹。王
T2122_.53.0466b13: 問佛言。此諸群雁以何業縁墮於畜生。命
T2122_.53.0466b14: 終生天今日得道。佛言。昔迦葉佛時。五百
T2122_.53.0466b15: 女人盡共受戒。用心不堅毀所受戒。犯戒因
T2122_.53.0466b16: 縁墮畜生中作此雁身。以受戒故得値如來
T2122_.53.0466b17: 聞法獲道。以雁身中聽法因縁生於天上
T2122_.53.0466b18: 又舊雜譬喩經云。昔有沙門晝夜誦經。有狗
T2122_.53.0466b19: 伏床下一心聽經。不復念食。如是積年。命盡
T2122_.53.0466b20: 得人形。生舍衞國中作女人。長大見沙門分
T2122_.53.0466b21: 衞。便走自持飯與沙門歡喜。後作比丘尼。
T2122_.53.0466b22: 得應眞道
T2122_.53.0466b23: 頌曰
T2122_.53.0466b24:     王猷外釐神道内綏皇覺正法
T2122_.53.0466b25:     斯極宗師敬承玄教崇徳振輝
T2122_.53.0466b26:     師弟説授芳葉秀滋四諦感悟
T2122_.53.0466b27:     三達熙怡啓境金牒開訓神機
T2122_.53.0466b28:     空有齊 &MT04135;

玄門洞微遣于無遣
T2122_.53.0466b29: 至道非彌

T2122_.53.0466c01:

感應縁

略引
九驗

T2122_.53.0466c02: 宋沙門竺道生　宋居士費崇先　魏沙門天
T2122_.53.0466c03: 竺勒那　齊沙門釋僧範　隋沙門釋曇延　
T2122_.53.0466c04: 隋沙門釋慧遠　隋沙門釋法彦　唐沙門釋
T2122_.53.0466c05: 道宗　唐沙門釋道慧
T2122_.53.0466c06: 宋長安龍光寺有竺道生。本姓魏。鉅鹿人也。
T2122_.53.0466c07: 少小出家聰鋭神異。年在志學便登法座吐
T2122_.53.0466c08: 納宮商。道俗高伏。年至具戒器鑒日深。性度
T2122_.53.0466c09: 機警神氣清穆。初入廬山幽栖七年以求其
T2122_.53.0466c10: 志。常以入道之要慧解爲本。故鑚仰群經斟
T2122_.53.0466c11: 酌雜論。萬里隨法不憚疲苦。後與慧叡慧嚴
T2122_.53.0466c12: 同游長安。從什公受業。關中僧衆咸謂神
T2122_.53.0466c13: 寤。後還都止青園寺。宋太祖文皇帝深加歎
T2122_.53.0466c14: 重。後太祖設會。帝親同衆御于地筵。下食良
T2122_.53.0466c15: 久衆咸疑日晩。帝曰。始可中耳。生曰。白日麗
T2122_.53.0466c16: 天。天言始中。何得非中。遂取鉢食。於是一
T2122_.53.0466c17: 衆從之。莫不歎其樞機得衷。後校閲眞俗研
T2122_.53.0466c18: 思因果。乃立善不受報頓悟成佛。又著二
T2122_.53.0466c19: 諦論佛性當有論法身無色論佛無淨土論應
T2122_.53.0466c20: 有縁論等。籠罩舊説妙有淵旨。而守文之
T2122_.53.0466c21: 徒多生嫌嫉。與奪之聲紛然競起。又六卷泥
T2122_.53.0466c22: 洹先至京都。生剖析經理洞入幽微。乃説一
T2122_.53.0466c23: 闡提人皆得成佛。于時大本未傳。孤明先發
T2122_.53.0466c24: 獨見忤衆。於是舊學以爲邪説。機憤滋甚。
T2122_.53.0466c25: 遂顯大衆擯而遣之。生於大衆中正容誓曰。
T2122_.53.0466c26: 若我所説反於經義者。謂於現身即表癩
T2122_.53.0466c27: 疾。若與實相不相違背者。願捨壽之時據師
T2122_.53.0466c28: 子座。言竟拂衣而逝。初投呉之虎丘山。旬
T2122_.53.0466c29: 日之中學徒數百。其年夏雷震。青園佛殿
T2122_.53.0467a01: 龍升于天光影西壁。因改寺名曰龍光。時
T2122_.53.0467a02: 人歎曰。龍既已去。生必行矣。俄而投迹廬山
T2122_.53.0467a03: 銷影巖岫。山中僧衆咸共敬服。後涅槃大本
T2122_.53.0467a04: 至于南京。果稱闡提悉有佛性。與前所説合
T2122_.53.0467a05: 若符契。生既獲斯經。尋即講説。以宋元嘉
T2122_.53.0467a06: 十一年冬十一月庚子。於廬山精舍＊升于法
T2122_.53.0467a07: 座。神色開明徳音濬發。論義數番窮理盡
T2122_.53.0467a08: 妙。觀聽之衆莫不悟悦。法席將畢。忽見麈
T2122_.53.0467a09: 尾紛然而墜。端坐正容隱几而卒。顏色不
T2122_.53.0467a10: 異似若入定。道俗嗟駭遠近悲洟。於是京
T2122_.53.0467a11: 邑諸僧内慚自疾追而信服。其神鑒之至
T2122_.53.0467a12: 徴瑞如此乃葬廬山之阜。初叡公及嚴觀
T2122_.53.0467a13: 同學齊名。故時人評曰。生叡發天眞。嚴觀
T2122_.53.0467a14: 霔流得。慧義彭享進。寇淵于默塞。生及叡
T2122_.53.0467a15: 公獨標天眞之目。故以秀出群士矣。初關中
T2122_.53.0467a16: 僧肇始注維摩。世咸翫味。生乃更發深旨顯
T2122_.53.0467a17: 暢新異。及諸經義疏世皆寶焉。王微以生比
T2122_.53.0467a18: 郭林宗。乃爲之立傳。旍其遺徳。時人以生
T2122_.53.0467a19: 推闡提得佛。此語有據。頓悟不受報等時亦
T2122_.53.0467a20: 憲章。宋太祖甞述生頓悟義。有沙門僧弼等
T2122_.53.0467a21: 皆設巨難。帝曰。若使逝者可興。豈爲諸君所
T2122_.53.0467a22: 屈。龍光寺又有沙門寶林。初經長安受學。後
T2122_.53.0467a23: 祖述生公諸義。時人號曰逝玄。生著涅槃記。
T2122_.53.0467a24: 及注異宗論檄魔文等。林弟子法寶亦學兼
T2122_.53.0467a25: 内外。著金剛後心論等。亦祖述生義焉。近
T2122_.53.0467a26: 代又有釋慧生者。亦止龍光寺。蔬食善衆經。
T2122_.53.0467a27: 兼攻草隷。時人以同寺相繼。號曰大小二

T2122_.53.0467a28:

生

右此一驗出
梁高僧傳

T2122_.53.0467a29: 宋費崇先者。呉興人也。少頗信法。至三十
T2122_.53.0467b01: 餘精勤彌篤。至泰始三年受菩薩戒。寄齋
T2122_.53.0467b02: 於謝慧遠家。二十四日晝夜不懈。毎聽經常
T2122_.53.0467b03: 以鵲尾香鑪置膝前。初齋三夕見一人容服
T2122_.53.0467b04: 不凡。徑來擧鑪將去。崇先視膝前鑪。猶在
T2122_.53.0467b05: 其處。更詳視此人見提去甚分明。崇先方悟
T2122_.53.0467b06: 是神異。自惟衣裳新濯了無不淨。唯坐側有
T2122_.53.0467b07: 唾壺。既使去壺。即復見此人還鑪坐前。未至
T2122_.53.0467b08: 席頃猶見兩鑪。既至即合爲一。然則此神人
T2122_.53.0467b09: 所提者蓋鑪影乎。崇先又當聞人説。福遠寺
T2122_.53.0467b10: 有僧欽尼。精勤得道。欣然願見未及得往。屬
T2122_.53.0467b11: 意甚至。甞齋於他家。夜三更中忽見一尼容
T2122_.53.0467b12: 儀儼若。著赭布袈裟正立齋席之前。食頃
T2122_.53.0467b13: 而滅。及崇先後觀此尼。色貌被服即牕前

T2122_.53.0467b14:

所覩者也

右此驗出
冥祥記

T2122_.53.0467b15: 元魏時有中天竺沙門勒那。魏云實意。是西
T2122_.53.0467b16: 國人。不知氏族。遍通三藏妙入總持。以魏永
T2122_.53.0467b17: 平之初來游東夏。宣武皇帝毎請講華嚴經。
T2122_.53.0467b18: 披閲精勤毋廢一日。正處高座。忽有一人持
T2122_.53.0467b19: 笏執名者。形如大官。云奉天帝命來請法師
T2122_.53.0467b20: 講華嚴經。意曰。今此法席尚未停止。待訖經
T2122_.53.0467b21: 文當來從命。雖然法事所資獨不能建。都講
T2122_.53.0467b22: 香火維那梵唄。咸皆須之。可請令定。使者
T2122_.53.0467b23: 如所請。見講諸僧。既而法事將了。又見前使
T2122_.53.0467b24: 云。奉天帝命故來下迎。意乃含笑熙怡告衆
T2122_.53.0467b25: 辭訣。奄然卒於法座。都講四人亦同時殞。
T2122_.53.0467b26: 魏境道俗聞見斯異無不嗟嘆
T2122_.53.0467b27: 齊鄴東大覺寺沙門僧範。姓李。平郷人也。善
T2122_.53.0467b28: 解群書時稱府庫。晩年出家經論諳委。言行
T2122_.53.0467b29: 相輔祥徴屡降。甞有膠州刺史杜弼。於鄴顯
T2122_.53.0467c01: 義寺請範冬講。至華嚴六地。忽有一雁飛下
T2122_.53.0467c02: 從浮圖東順行入堂。正對高座伏地聽法。講
T2122_.53.0467c03: 散徐出。還順塔西爾乃翔逝。又於此寺夏講。
T2122_.53.0467c04: 雀來在座西南伏聽終於九旬。又曾處濟州。
T2122_.53.0467c05: 亦有一梟。飛來入聽講訖便去。又有一僧懷
T2122_.53.0467c06: 忿加毀罵云。伽斗汝何所知。當夜有神打而
T2122_.53.0467c07: 幾死。自非道洽冥符能感應如是。以天保
T2122_.53.0467c08: 六年三月二日卒於大覺寺。年八十矣
T2122_.53.0467c09: 隋京師延興寺釋曇延。姓王。蒲州萬泉人
T2122_.53.0467c10: 也。世家豪族宦歴齊周。而姓協書籍郷邦稱
T2122_.53.0467c11: 叙。探 &MT00097;

玄旨洞曉無差。欲著涅槃大疏。恐
T2122_.53.0467c12: 滯凡情毎祈誠寤寐。願得嘉徴。乃於夜夢有
T2122_.53.0467c13: 人被白服乘於白馬。騣尾拂地而道授經旨。
T2122_.53.0467c14: 延手執馬騣與之請論。寤後惟曰。此必馬鳴
T2122_.53.0467c15: 菩薩授我義端。執騣知其宗旨。抵事可觀耳。
T2122_.53.0467c16: 雖感此瑞猶恐不合理。更持經疏。於陳州治
T2122_.53.0467c17: 仁壽寺舍利塔前。燒香誓曰。延以凡度仰測
T2122_.53.0467c18: 聖心。銓釋已了具如別卷。若幽致微達。願
T2122_.53.0467c19: 示明靈。如無所感誓不傳授。言訖涅槃卷軸
T2122_.53.0467c20: 並放光明。通夜呈祥。道俗稱慶。塔中舍利又
T2122_.53.0467c21: 放光明。三日三夜暉光不絶。上燭天漢下
T2122_.53.0467c22: 照山河。合境望光皆來謁拜。既感徴祥衆伏
T2122_.53.0467c23: 傳受。君臣重徳罕有斯人。以隋開皇八年八
T2122_.53.0467c24: 月十三日。終於延興寺。春秋七十有三
T2122_.53.0467c25: 隋京師淨影寺釋慧遠。姓季。燉煌人。後居上
T2122_.53.0467c26: 黨之高都焉。三藏備通九流洞曉。天縱疏朗
T2122_.53.0467c27: 儀止沖和。講導爲業天下同歸。昔在清化先
T2122_.53.0467c28: 養一鵝。聽講爲務。開皇七年勅召入京。鵝
T2122_.53.0467c29: 在本寺栖宿廊廡。晝夜鳴呼衆共愍之。附使
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。性愛畋
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
二部

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

Footnote:

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