SAT DB

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: 齡顫不能前。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
T2122_.53.0476a01: 引證部第二
T2122_.53.0476a02: 第一天趣中。依婆沙論云。亦有生處得智知
T2122_.53.0476a03: 他心等。然微細故不別説之。如上天報中已
T2122_.53.0476a04: 具説之。亦同下傍生鬼趣中述。故婆沙論云。
T2122_.53.0476a05: 所以者何。非田器故。有勝覩相聞語智等。所
T2122_.53.0476a06: 覆損故有他心通及願智等。所映蔽故。評曰。
T2122_.53.0476a07: 應作是説。於四趣中生處得智。各知五趣。於
T2122_.53.0476a08: 理無違
T2122_.53.0476a09: 第二問人趣亦有本性念生智類。應能知他
T2122_.53.0476a10: 心等。何故不説。答應説而不説者。當知此義
T2122_.53.0476a11: 有餘。復次少故不説。謂人趣中得此智者。
T2122_.53.0476a12: 極少有故。而不説之。如婆沙論説。此皆從不
T2122_.53.0476a13: 惱害業能生此智。若有衆生能護身口不惱
T2122_.53.0476a14: 他者。在母胎時。其必寛容。不爲冷熱二觸母
T2122_.53.0476a15: 腹不淨惡血所困。至出胎時。又復不爲産門
T2122_.53.0476a16: 逼迫令心錯亂。以是因縁覺了惺寤念知前
T2122_.53.0476a17: 事。今不知者良由違前法故。忘失錯亂故。不
T2122_.53.0476a18: 能知也。問曰。各知幾趣耶。答曰。還如婆沙論

T2122_.53.0476a19:

説。天知五趣。人知四趣

除
天

鬼知三趣。畜生知

T2122_.53.0476a20: 二趣。地獄唯知地獄之事。由勝故上得知下。
T2122_.53.0476a21: 下由劣故不知上。問曰。若由劣故不知上者。
T2122_.53.0476a22: 何故經説善住龍王伊鉢羅龍王等能知帝釋
T2122_.53.0476a23: 勝人心之所念耶。答曰。如婆沙論説。此等皆
T2122_.53.0476a24: 是比知。非是正知。如彼帝釋欲與修羅戰時。
T2122_.53.0476a25: 善住龍王背上諸骨自然出聲。彼即念言。我
T2122_.53.0476a26: 今背骨出大音聲。定知諸天必欲與彼修羅
T2122_.53.0476a27: 共鬪。定當須我。作是念已即使向彼帝釋邊
T2122_.53.0476a28: 去。又如帝釋欲游戲時。伊鉢羅龍王背上自
T2122_.53.0476a29: 然有其香手現。彼則念言我今背上香手現。
T2122_.53.0476b01: 定知帝釋欲戲園林。必當須我。作是念已即
T2122_.53.0476b02: 自化身作象三十二頭。通其舊首合有三十
T2122_.53.0476b03: 三頭。於彼一一頭上各出六牙。一一牙上各
T2122_.53.0476b04: 出七大寶池。一一池中各出七莖蓮華。一一
T2122_.53.0476b05: 蓮華各出七葉。一一葉上出七寶臺。一一臺
T2122_.53.0476b06: 中起七寶帳。一一帳内有七天女。一一天女
T2122_.53.0476b07: 有七侍者。一一侍者有七妓女。一一＊妓女
T2122_.53.0476b08: 皆作天樂。作是化已屈申臂頃往詣帝釋殿
T2122_.53.0476b09: 前而住。帝釋見已即與眷屬昇其常頭之上。
T2122_.53.0476b10: 自餘三十二天輔臣各將眷屬＊昇餘三十二
T2122_.53.0476b11: 頭之上。＊昇已即便擧身陵空迅疾往詣遊
T2122_.53.0476b12: 戲之處。以此驗知。亦是比知。非是正知也。
T2122_.53.0476b13: 以此引事證知上得知下下不知上也。然此
T2122_.53.0476b14: 理未盡。如下狼知女心殺兒而去。此即下
T2122_.53.0476b15: 亦知上。何言下不知上耶。且據從多而説。
T2122_.53.0476b16: 上得知下下不得知上。若細尋求上下通知。
T2122_.53.0476b17: 不可具引
T2122_.53.0476b18: 又新婆沙論云。如王舍城内有一屠兒。名曰
T2122_.53.0476b19: 伽吒。是未生怨王少小知友。曾白太子。汝
T2122_.53.0476b20: 登王位與我何願。太子語言。當恣汝請。後未
T2122_.53.0476b21: 生怨害父自立。伽吒於是從王乞願王便告
T2122_.53.0476b22: 曰。隨汝意求。伽吒白言。願王許我王舍城中。
T2122_.53.0476b23: 獨行屠殺。王遂告曰。汝今云何求此惡願。豈
T2122_.53.0476b24: 不怖畏當來苦耶。屠兒白王。諸善惡業皆無
T2122_.53.0476b25: 有果。何所怖畏。王遂告曰。汝云何知。伽吒白
T2122_.53.0476b26: 王。我憶過去六生。於此王舍城中常行屠
T2122_.53.0476b27: 殺。最後生在三十三天中。多受快樂。從彼天
T2122_.53.0476b28: 歿來生此間。少小與王得爲知友。故知善惡
T2122_.53.0476b29: 其果定無。王聞生疑。便往白佛。佛告王曰。
T2122_.53.0476c01: 此事不虚。然彼屠兒曾以一食施與獨覺。發
T2122_.53.0476c02: 邪願言。使我常於王舍城内獨行屠殺後得
T2122_.53.0476c03: 生天。由勝業因果遂其願。彼先勝業與果今
T2122_.53.0476c04: 盡。却後七日定當命終生號叫地獄。次第受
T2122_.53.0476c05: 先屠業苦果。是故此智極知七生。復有説者。
T2122_.53.0476c06: 此極能憶五百生事。謂有苾芻自憶過去五
T2122_.53.0476c07: 百生中墮餓鬼趣。念彼所受飢渇苦時。遍身
T2122_.53.0476c08: 流汚深心悑惱。息諸事業精進熾然。後經多
T2122_.53.0476c09: 時得預流果。復有苾芻自憶過去。五百生中
T2122_.53.0476c10: 墮地獄趣。念彼所受地獄苦時。諸毛孔中遍
T2122_.53.0476c11: 皆血流。身及衣服非常臭穢。毎日詣水澡浴
T2122_.53.0476c12: 澣衣。衆人謂之計水爲淨
T2122_.53.0476c13: 又薩婆多論。問曰。願智宿命智有何差別。答
T2122_.53.0476c14: 宿命智知過去。願智知三世。宿命智知有漏。
T2122_.53.0476c15: 願智二倶兼知。宿命智知自身過去。願智自
T2122_.53.0476c16: 他兼知。宿命智知一身二身次第得知。願智
T2122_.53.0476c17: 一念超知百劫。古時畜生所以能語。今時畜
T2122_.53.0476c18: 生所以不能語。謂劫初時先有人天未有三
T2122_.53.0476c19: 惡。盡從人天中來。以宿習近故。是以能語。
T2122_.53.0476c20: 今時畜生多從三惡道中來。是以不語。又婆
T2122_.53.0476c21: 沙論説。謂於生處自性能知過去宿命及知
T2122_.53.0476c22: 他心。於其生處不假修因自性而知。此智遍
T2122_.53.0476c23: 通五趣。然有強弱。三塗及天此四趣中作用
T2122_.53.0476c24: 則強。若在人趣用則微弱。何故如是。爲人
T2122_.53.0476c25: 趣中有瞻相言智及有修禪發智乃至他心法
T2122_.53.0476c26: 等智。爲此等智之所覆隱。是故雖有作用微
T2122_.53.0476c27: 隱不現
T2122_.53.0476c28: 如新婆沙論云。若論有情。見嶮隘處修令寛
T2122_.53.0476c29: 博。使往來者無有艱難。由彼業力在母腹中。
T2122_.53.0477a01: 無迫窄苦。故得此智。或有餘説。若諸有情
T2122_.53.0477a02: 施他種種大妙飮食。由彼業力能引此智。若
T2122_.53.0477a03: 諸有情不造惱害他業。＊常作饒益他事。由
T2122_.53.0477a04: 斯業故在母腹中。不爲風熱痰陰病等之
T2122_.53.0477a05: 所逼切。後出胎時無迫窄苦。是故能憶諸
T2122_.53.0477a06: 宿住事。故有是説。若諸有情住在母腹及
T2122_.53.0477a07: 出胎時。不受衆病迫＊窄苦者。皆應能憶過去
T2122_.53.0477a08: 生事。但由母病及迫＊窄苦悉皆忘之
T2122_.53.0477a09: 第三鬼趣中。亦有生處得智知他心等。云何
T2122_.53.0477a10: 知然。昔有女人。爲鬼所魅羸痩將死。呪師問
T2122_.53.0477a11: 鬼。汝今何爲惱此女人。鬼便報言。此女過去
T2122_.53.0477a12: 五百生中常害我命。我亦過去五百生中常
T2122_.53.0477a13: 害彼命。怨怨相報于今未息。彼若能捨我亦
T2122_.53.0477a14: 捨之。呪師因報彼女人曰。汝若惜命當捨怨
T2122_.53.0477a15: 心。女人報言。我已捨矣。鬼觀女意都不捨怨。
T2122_.53.0477a16: 恐命不全妄言已捨。遂斷其命捨之而去
T2122_.53.0477a17: 第四畜生趣中。云何知有宿命智。答如婆沙
T2122_.53.0477a18: 論中。昔有一女。置兒在地。縁行他處。時有
T2122_.53.0477a19: 一狼將其兒去。其母見已趁而語言。汝狼何
T2122_.53.0477a20: 以將我兒去。狼即報言。汝是我怨。曾於五
T2122_.53.0477a21: 百生中常食我兒。我今還欲於五百生殺害
T2122_.53.0477a22: 汝子。此乃怨讎相報。理當法爾。何以生瞋。
T2122_.53.0477a23: 作是報已復更語言。若汝能捨怨害者。我則
T2122_.53.0477a24: 放汝之子。兒母報曰。我捨怨心。時狼即便
T2122_.53.0477a25: 起坐思惟。觀彼女人之心乃知不捨。還復語
T2122_.53.0477a26: 言。汝雖口言心猶不捨。作是語已即便斷其
T2122_.53.0477a27: 兒命而去。此乃自識宿命。亦知於彼女人之
T2122_.53.0477a28: 心。此爲良驗。自餘鬼及天趣。並識宿命及知
T2122_.53.0477a29: 他心。前後諸篇經論具説。不煩重述。然此二
T2122_.53.0477b01: 智非是種智。論他心宿命二種智。唯據靜慮
T2122_.53.0477b02: 禪定發得。此乃報得行在散心。故知非也
T2122_.53.0477b03: 第五地獄趣中。云何得有自性宿命智生。答
T2122_.53.0477b04: 如涅槃經中。五百婆羅門爲彼仙育國王殺
T2122_.53.0477b05: 已至於地獄。發三善念憶本所作。即其驗也。
T2122_.53.0477b06: 又如論説。地獄衆生亦能念知獄卒等心。亦
T2122_.53.0477b07: 是其驗也
T2122_.53.0477b08: 宿習部第三
T2122_.53.0477b09: 如佛説師子月佛本生經云。佛在王舍城迦
T2122_.53.0477b10: 蘭陀竹園。與大比丘衆千二百五十比丘百
T2122_.53.0477b11: 菩薩倶。爾時衆中有一菩薩比丘。名婆須蜜
T2122_.53.0477b12: 多。遊行竹園間縁樹上下。聲如獼猴。或施
T2122_.53.0477b13: 三鈴作那羅戲。時諸長者及行路人。競集看
T2122_.53.0477b14: 之。衆人集時身到空中。跳上樹端作獼猴聲。
T2122_.53.0477b15: 耆闍崛山八萬四千金色獼猴集菩薩所。菩
T2122_.53.0477b16: 薩復作種種變現令其歡喜。時諸大衆各作
T2122_.53.0477b17: 是言。沙門釋子。猶如戲兒幻惑衆人。所行
T2122_.53.0477b18: 惡事無人信用。乃與鳥獸作於非法。如是
T2122_.53.0477b19: 惡聲＊遍王舍城。有一梵志上啓大王。頻婆娑
T2122_.53.0477b20: 羅王聞此語嫌諸釋子。即勅長者迦蘭陀曰。
T2122_.53.0477b21: 此諸釋子多聚獼猴在卿園中。爲作何等。如
T2122_.53.0477b22: 來知不。長者啓王。婆須蜜多作變化事。令
T2122_.53.0477b23: 諸獼猴一時歡喜。諸天雨華持用供養。爲作
T2122_.53.0477b24: 何等臣所不知。爾時大王前後導從。往詣佛
T2122_.53.0477b25: 所。遙見世尊。身放光明如紫金山。普令大
T2122_.53.0477b26: 衆同於金色。尊者蜜多及八萬四千獼猴亦
T2122_.53.0477b27: 作金色。時諸獼猴見大王來作種種變。中有
T2122_.53.0477b28: 採華奉大王者。大王見已與諸大衆倶至佛
T2122_.53.0477b29: 所。爲佛作禮右繞三匝。却坐一面白佛言。此
T2122_.53.0477c01: 諸獼猴。宿有何福身作金色。復有何罪生
T2122_.53.0477c02: 畜生中。尊者蜜多復宿殖何福生長者家出
T2122_.53.0477c03: 家學道。復有何罪雖生人中諸根具足不持
T2122_.53.0477c04: 戒行。與諸獼猴共爲伴侶。歌語之聲悉如獼
T2122_.53.0477c05: 猴。使外道笑。唯願天尊。爲我分別令我開
T2122_.53.0477c06: 解。佛告大王。諦聽善思念之。吾當爲汝分
T2122_.53.0477c07: 別解説。乃往過去無量億劫之前。有佛出世。
T2122_.53.0477c08: 名曰然燈。彼佛滅後有諸比丘。於山澤中修
T2122_.53.0477c09: 行佛法。堅持禁戒如人護眼。因是即得阿羅
T2122_.53.0477c10: 漢。時空澤中有一獼猴至羅漢所。見於羅漢
T2122_.53.0477c11: 坐禪入定。即取羅漢座具被作袈裟。如沙
T2122_.53.0477c12: 門法。偏袒右肩。手 &T016254;

香鑪繞比丘行。時彼
T2122_.53.0477c13: 比丘從定覺已。見此獼猴有好善心。即爲彈
T2122_.53.0477c14: 指告獼猴言。法子。汝今應發無上道心。獼猴
T2122_.53.0477c15: 聞説歡喜踊躍。五體投地敬禮比丘。起復採
T2122_.53.0477c16: 華散比丘上。爾時比丘即爲獼猴説三歸依。
T2122_.53.0477c17: 爾時獼猴即起合掌白言。大徳。我今欲歸依
T2122_.53.0477c18: 佛法僧。比丘爲受三歸已。次當懺悔具説罪
T2122_.53.0477c19: 業。我得羅漢能除衆生無量重罪。如是慇懃
T2122_.53.0477c20: 三爲懺已告獼猴言。法子。汝今清淨。是名菩
T2122_.53.0477c21: 薩。汝今盡形受五戒已求阿耨菩提。爾時
T2122_.53.0477c22: 獼猴依教受已發願已竟。踊躍歡喜。走上高
T2122_.53.0477c23: 山縁樹墜死。由受五戒破畜生業。即生兜率
T2122_.53.0477c24: 天上値一生補處菩薩。爲説無上道心。即持
T2122_.53.0477c25: 天華下空澤中供養羅漢。羅漢見已即便微
T2122_.53.0477c26: 笑。告言。天王。善惡之報如影隨形。終不相
T2122_.53.0477c27: 捨。而説偈言
T2122_.53.0477c28:     業能莊嚴身處處隨取趣
T2122_.53.0477c29:     不失法如券業如負財人
T2122_.53.0478a01:     汝今生天上由於五戒業
T2122_.53.0478a02:     前身落獼猴從於犯戒生
T2122_.53.0478a03:     持戒生天梯破戒爲 &T055114;

湯
T2122_.53.0478a04:     我見持戒人光明莊嚴身
T2122_.53.0478a05:     七寶妙臺閣諸天爲給使
T2122_.53.0478a06:     衆寶爲床帳摩尼華瓔珞
T2122_.53.0478a07:     値遇未來佛娯樂説勝法
T2122_.53.0478a08:     我見破戒人墮在泥犁中
T2122_.53.0478a09:     鐵犁耕其舌臥在鐵床上
T2122_.53.0478a10:     融銅四面流燒煮壞其身
T2122_.53.0478a11:     或處於刀山劍林及沸屎
T2122_.53.0478a12:     灰河寒氷獄鐵丸飮鎔銅
T2122_.53.0478a13:     如是等苦事常爲身瓔珞
T2122_.53.0478a14:     若欲脱衆難不墮三惡道
T2122_.53.0478a15:     游處天上路超越得涅槃
T2122_.53.0478a16:     當勤持淨戒布施修淨命
T2122_.53.0478a17: 時阿羅漢説此偈已默然無聲。獼猴天子白
T2122_.53.0478a18: 言。大徳。我前身時作何罪業生獼猴中。復有
T2122_.53.0478a19: 何福値遇大徳。得免畜生生於天上。羅漢答
T2122_.53.0478a20: 言。乃往過去此閻浮提有佛出世。名曰寶慧
T2122_.53.0478a21: 如來。至涅槃後。於像法中。有一比丘。名蓮
T2122_.53.0478a22: 華藏。多與國王長者居士而爲親友。邪命諂
T2122_.53.0478a23: 曲不持戒行。身壞命終落阿鼻獄。如蓮華敷。
T2122_.53.0478a24: 滿十八隔具受諸苦。壽命一劫。劫盡更生。如
T2122_.53.0478a25: 是經歴諸大地獄滿八萬四千劫。從地獄出
T2122_.53.0478a26: 墮餓鬼中。呑飮＊鎔銅經八萬四千歳。從餓
T2122_.53.0478a27: 鬼出復墮牛猪狗猴中。各五百身。縁前供養
T2122_.53.0478a28: 持戒比丘結誓要重。今復遇我得生天上。持
T2122_.53.0478a29: 戒比丘即我身是。放逸比丘即汝身是。獼猴
T2122_.53.0478b01: 天子聞此語已心驚毛竪。懺悔前罪即還天
T2122_.53.0478b02: 上
T2122_.53.0478b03: 佛告大王。彼獼猴者。雖是畜生。一見羅漢受
T2122_.53.0478b04: 持三歸及以五戒。縁前功徳超越千劫極重
T2122_.53.0478b05: 惡業。得生天上値遇一生補處菩薩。從是已
T2122_.53.0478b06: 後値佛無數。淨修梵行具六波羅蜜。住不退
T2122_.53.0478b07: 地。於最後身次彌勒後當成阿耨菩提。佛號
T2122_.53.0478b08: 師子月如來
T2122_.53.0478b09: 佛告大王。欲知彼國師子月佛者。今此會中
T2122_.53.0478b10: 婆須蜜多比丘是也。王聞此語。即起合掌遍
T2122_.53.0478b11: 體流汗。悲泣雨涙悔過自責。向婆須蜜多。頭
T2122_.53.0478b12: 面著地接足爲禮懺悔前罪
T2122_.53.0478b13: 佛告大王。欲知此等八萬四千金色獼猴者。
T2122_.53.0478b14: 乃是過去拘樓秦佛時。波羅柰國。倶睒彌
T2122_.53.0478b15: 國。二國之中共有八萬四千比丘尼。行諸非
T2122_.53.0478b16: 法犯諸重禁。狂愚無智如癡獼猴。見好比丘
T2122_.53.0478b17: 視之如賊。時有羅漢比丘尼。名善安隱。具
T2122_.53.0478b18: 爲説法復懷忿恨。時羅漢尼見諸惡人不生
T2122_.53.0478b19: 善心。即起慈悲。身＊昇虚空作十八變。時諸
T2122_.53.0478b20: 惡人見變化已。各脱金環散阿羅漢尼上。願
T2122_.53.0478b21: 我生生身作金色。前所作惡今悉懺悔。時諸
T2122_.53.0478b22: 惡人身壞命終墮阿鼻地獄。次第經歴。至九
T2122_.53.0478b23: 十二劫＊常處地獄。從地獄出。五百身中＊常
T2122_.53.0478b24: 爲餓鬼。從餓鬼出。一千身中常爲獼猴。身作
T2122_.53.0478b25: 金色。大王當知。爾時八萬四千犯戒尼罵羅
T2122_.53.0478b26: 漢尼者。今此會中八萬四千諸金色獼猴是
T2122_.53.0478b27: 也。爾時供養諸惡比丘尼者。今大王是。此諸
T2122_.53.0478b28: 獼猴。因宿習故。持華持香供養大王。爾時。
T2122_.53.0478b29: 汚彼比丘尼者。今瞿迦梨及王五百黄門是。
T2122_.53.0478c01: 佛告大王。身口意業不可不愼
T2122_.53.0478c02: 爾時王聞佛説。對佛懺悔慚愧自責。豁然
T2122_.53.0478c03: 意解成阿那含王所將八千人求王出家並
T2122_.53.0478c04: 成羅漢。餘一萬六千人皆發菩提心。八萬諸
T2122_.53.0478c05: 天亦倶發心。八萬四千金色獼猴。聞昔因縁
T2122_.53.0478c06: 慚愧自責。繞佛千匝向佛懺悔。各發無上菩
T2122_.53.0478c07: 提心。隨壽長短。命終之後。當生兜率天上
T2122_.53.0478c08: 値遇彌勒得不退轉。更過百萬億那由他阿
T2122_.53.0478c09: 僧祇恒河沙劫。當得成佛。八萬四千次第出
T2122_.53.0478c10: 世。同共一劫。劫名大光。同名普金光明王
T2122_.53.0478c11: 如來
T2122_.53.0478c12: 又處處經云。佛言。有憍梵鉢提。已得阿羅漢
T2122_.53.0478c13: 道。反作牛齝。弟子問佛。何以故。佛言。是比
T2122_.53.0478c14: 丘前世宿命時。七百世作牛。今世得道。餘
T2122_.53.0478c15: 習未盡故作齝食。若依智度論。問何以作牛。
T2122_.53.0478c16: 答由過去世經他穀田。取五六粒粟口嘗吐
T2122_.53.0478c17: 地。以損他粟故作此牛。由作牛。多身故牛脚
T2122_.53.0478c18: 齝食也
T2122_.53.0478c19: 五通部第四
T2122_.53.0478c20: 如菩薩處胎經云。爾時有妙勝菩薩白佛言。
T2122_.53.0478c21: 世尊。五通菩薩修習何法得神通道。佛告妙
T2122_.53.0478c22: 勝。此欲界中善男子善女人。不須眼通。生
T2122_.53.0478c23: 便徹見一閻浮内衆生之類。麁細好醜城郭
T2122_.53.0478c24: 樹木。或有人眼能觀二三四天下。不須眼通
T2122_.53.0478c25: 生便觀見。或有人不須眼通耳通。清徹聞一
T2122_.53.0478c26: 天下男聲女聲一切音聲。即能別知。一不修
T2122_.53.0478c27: 耳通。一一曉了。或有人不習不學自識宿命。
T2122_.53.0478c28: 吾從某處來生此間。父母種族名姓盡能別
T2122_.53.0478c29: 知。或有人不修習神通。知他人心行善惡趣
T2122_.53.0479a01: 向生處。有縁衆生無縁衆生。並悉能知。或
T2122_.53.0479a02: 有人身能飛行周旋往來。不修身通。身便能
T2122_.53.0479a03: 飛。無所觸礙。履空如地履地如空。佛告。
T2122_.53.0479a04: 善男子善女人。修眼聖通除色斷垢。三空
T2122_.53.0479a05: 定門便能得見一千天下二千天下三千大千
T2122_.53.0479a06: 天下。或有聞一千天下二千天下三千大千
T2122_.53.0479a07: 天下一切諸聲。善惡六道悉能曉了。或有人
T2122_.53.0479a08: 除去識垢内外無瑕。得意聖通自識宿命。一
T2122_.53.0479a09: 生二生乃至無數阿僧祇劫。所從來處。父母
T2122_.53.0479a10: 眷屬。國土清淨。悉能識知。或有人修十神
T2122_.53.0479a11: 通。解知法性。強記不忘。便能得知他人心念。
T2122_.53.0479a12: 一生二生乃至無數阿僧祇劫。所從來處。父
T2122_.53.0479a13: 母眷屬。國土清淨。名姓種族。皆悉知之。或有
T2122_.53.0479a14: 人思惟法觀。以心持身以身持心。睡眠覺寤
T2122_.53.0479a15: 意想如空。便能擧身一天下二天下乃至三
T2122_.53.0479a16: 千大千刹土。入地如空。山河石壁無所罣礙。
T2122_.53.0479a17: 或有人臨當成佛。以智慧力除衆生垢。坐樹
T2122_.53.0479a18: 王下不起于坐。故得成佛六通清徹。爾時世
T2122_.53.0479a19: 尊而説偈曰
T2122_.53.0479a20:     凡夫所得通猶如諸飛鳥
T2122_.53.0479a21:     有近亦有遠不離生死道
T2122_.53.0479a22:     佛通無礙法眞實無垢穢
T2122_.53.0479a23:     念則到十方往返不疲倦
T2122_.53.0479a24:     以慈念衆生得通無罣礙
T2122_.53.0479a25:     仙人五通慧轉退不成就
T2122_.53.0479a26:     我通堅固法要入涅槃門
T2122_.53.0479a27: 爾時坐中有菩薩。名曰普光。前白佛言。未審
T2122_.53.0479a28: 六通識法。是一是若干。若識是一法如來金
T2122_.53.0479a29: 色神足道場游諸佛刹。爲識致身。爲身致識。
T2122_.53.0479b01: 若身致識則無六通。若識致身此名一法。無
T2122_.53.0479b02: 身無識。唯願世尊。報我此義。佛告普光菩
T2122_.53.0479b03: 薩。汝所問義爲第一義問。爲世俗義問。若世
T2122_.53.0479b04: 俗義問。識法若干無有定相。若第一義問則
T2122_.53.0479b05: 無身無識。何以故。分別識法自性空寂。無來
T2122_.53.0479b06: 無去。亦無染著。汝問金色此有爲法五陰成
T2122_.53.0479b07: 就。非自然法。非第一義。我今爲汝説識想法。
T2122_.53.0479b08: 菩薩六通身識共倶。非識先身後。非身先識
T2122_.53.0479b09: 後。何以故。法相自然。識不離身。身不離識。
T2122_.53.0479b10: 猶如二牛共其一軛。若黒牛前白牛後則種不
T2122_.53.0479b11: 成就。若白牛前黒牛後種亦不成。非黒牛前
T2122_.53.0479b12: 白牛後。非白牛前黒牛後。則種成就。神足道
T2122_.53.0479b13: 果亦復如是。身識共倶無有前後中間。如來
T2122_.53.0479b14: 色身有前有後有中間此世俗法。非第一義。
T2122_.53.0479b15: 於空寂法無有若干
T2122_.53.0479b16: 頌曰
T2122_.53.0479b17:     善惡宿熏習感報各殊方
T2122_.53.0479b18:     曾爲鬼害怨或作狼讐殃
T2122_.53.0479b19:     屠兒憶殺業須蜜戲猴郷
T2122_.53.0479b20:     宿祐除患者在處游天堂
T2122_.53.0479b21:     觸類興清遘目撃洞兼忘
T2122_.53.0479b22:     凡聖欽嘉會賢愚慶流芳
T2122_.53.0479b23:     四生行善業六趣感神光
T2122_.53.0479b24:     苦樂雖殊別同知命短長

T2122_.53.0479b25:

感應縁

略引
九驗

T2122_.53.0479b26: 晋羊太傳　晋王練　晋向靖　宋釋曇諦　
T2122_.53.0479b27: 魏釋乘師　隋刺史崔彦武　唐釋道綽　
T2122_.53.0479b28: 唐劉善經　唐沙門玄高
T2122_.53.0479b29: 晋羊太傅祐。字叔子。泰山人也。西晋名臣
T2122_.53.0479c01: 聲冠區夏。年五歳時。嘗令乳母取先所弄指
T2122_.53.0479c02: 環。乳母曰。汝本無此。於何取耶祐曰。昔於
T2122_.53.0479c03: 東垣邊弄之落桑樹中。乳母曰。汝可自覓。
T2122_.53.0479c04: ＊祐曰。此非先宅。兒不知處。後因出門游望
T2122_.53.0479c05: 遙而東行。乳母隨之。至李氏家。乃入至東
T2122_.53.0479c06: 垣樹中探得小環。李家驚異曰。吾子昔
T2122_.53.0479c07: 有此環常愛弄之。七歳暴亡。亡後不知環處。
T2122_.53.0479c08: 此亡兒之物也。云何持去。＊祐持環走。李氏
T2122_.53.0479c09: 逐問之。乳母既説＊祐言。李氏悲喜遂欲求
T2122_.53.0479c10: ＊祐還爲其兒。里中解喩然後得止。＊祐年長
T2122_.53.0479c11: 常患頭風。醫欲攻治。＊祐曰。吾生三日時頭
T2122_.53.0479c12: 首北戸。覺風吹頂意甚患之。但不能語耳。
T2122_.53.0479c13: 病源既久不可治也。＊祐後爲荊州都督鎭襄
T2122_.53.0479c14: 陽。經給武當寺殊餘精舍。或問其故。＊祐
T2122_.53.0479c15: 默然。後因懺悔叙説因果。乃曰。前身承有諸
T2122_.53.0479c16: 罪。頼造此寺故獲申濟。所以使供養之情偏
T2122_.53.0479c17: 殷勤重也
T2122_.53.0479c18: 晋王練。字玄明。琅耶人也。宋侍中。父珉字
T2122_.53.0479c19: 季琰。晋中書令。相識有一梵僧。毎瞻＊珉
T2122_.53.0479c20: 風彩甚敬悦之。輒語同學云。若我後生得爲
T2122_.53.0479c21: 此人作子。於近願亦足矣。珉聞而戲之曰。
T2122_.53.0479c22: 法師才行正可爲弟子子耳。頃之沙門病亡。
T2122_.53.0479c23: 亡後歳餘而練生焉。始生能言。便解外國
T2122_.53.0479c24: 語。及絶國奇珍銅器珠貝。生所不見未聞
T2122_.53.0479c25: 其名。即而名之識其産出。又自然親愛諸＊梵
T2122_.53.0479c26: 過於漢人。咸謂沙門審其先身。故＊珉字之曰
T2122_.53.0479c27: 阿練。遂爲大名云
T2122_.53.0479c28: 晋向靖。字奉仁。河内人也。在呉興郡喪數歳
T2122_.53.0479c29: 女。女始病時弄小刀子。母奪取不與傷母
T2122_.53.0480a01: 手。喪後一年。母又産一女。女年四歳謂母曰。
T2122_.53.0480a02: 前時刀子何在。母曰無也。女曰。昔爭刀子
T2122_.53.0480a03: 故傷母手。云何無耶。母甚驚怪具以告靖。
T2122_.53.0480a04: 靖曰。先刀子猶在不。母曰。痛念前女。故不録
T2122_.53.0480a05: 之。靖曰。可更覓數箇刀子合置一處令女自
T2122_.53.0480a06: 擇。女見大喜即取先者曰。此是兒許。父母

T2122_.53.0480a07:

大小乃知前女審其先身

右三驗出
自冥祥記

T2122_.53.0480a08: 宋崑崙山有釋曇諦。姓康。其先康居人。漢靈
T2122_.53.0480a09: 時移附中國。獻帝末亂移止呉興。諦父肜
T2122_.53.0480a10: 嘗爲冀州別駕。母黄氏晝寢。夢見一僧呼黄
T2122_.53.0480a11: 爲母。寄一麈尾并鐵鏤書鎭二枚。眠寤見兩
T2122_.53.0480a12: 物具存。因而懷孕生諦。諦年五歳。母以麈
T2122_.53.0480a13: 尾等示之。諦曰。秦王所餉。母曰。汝置何處。
T2122_.53.0480a14: 答云。不憶。至年十歳出家。學不從師悟自天
T2122_.53.0480a15: 發。後隨父之樊鄧。遇見關中僧 &MT03037;

道人。忽
T2122_.53.0480a16: 喚 &MT03037;

名。

曰。童子何以呼宿士名。諦曰。向
T2122_.53.0480a17: 者忽言。阿尚是諦沙彌。爲衆僧採菜被野猪
T2122_.53.0480a18: 所傷。不覺失聲耳。 &MT03037;

經爲弘覺法師弟子。爲
T2122_.53.0480a19: 僧採菜被野猪所傷。 &MT03037;

初不憶此。乃詣諦父。
T2122_.53.0480a20: 諦父具説本末。并示書鎭麈尾等。 &MT03037;

乃悟而
T2122_.53.0480a21: 泣曰。即先師弘覺法師也。師經爲姚萇講法
T2122_.53.0480a22: 華。貧道爲都講。姚萇餉師二物。今遂在此。
T2122_.53.0480a23: 追計弘覺捨命。正是寄物之日。復憶採菜之
T2122_.53.0480a24: 事。彌深悲仰。諦後游覽經籍遇目斯記。晩
T2122_.53.0480a25: 入呉虎丘寺。講禮易春秋各七遍。法華大
T2122_.53.0480a26: 品維摩各十五遍。又善文翰集有六卷。亦行
T2122_.53.0480a27: 於世。性愛林泉。後還呉興入故章崑崙山。閑
T2122_.53.0480a28: 居澗飮二十餘載。以宋元嘉末卒於山舍。春

T2122_.53.0480a29:

秋六十餘

右一驗出
梁高僧傳

T2122_.53.0480b01: 元魏之時。有北代乘禪師。常受持法華精勤
T2122_.53.0480b02: 不懈。命終中陰託河東薛氏爲第五子。生而
T2122_.53.0480b03: 能言。自陳宿業不願處俗。其父任北棣州刺
T2122_.53.0480b04: 史。其第五郎隨任便往。中山至七帝寺。尋
T2122_.53.0480b05: 得前世本時弟子。語曰。汝頗憶從我渡水
T2122_.53.0480b06: 往狼山不。乘禪師者。即我身是。吾房中靈机
T2122_.53.0480b07: 可速除却。弟子聞驗抱師悲慟哀傷。人衆道
T2122_.53.0480b08: 俗奇怪將爲大徴。父母戀惜。恐其出家便與
T2122_.53.0480b09: 納室。爾後便忘宿命之事。而常興厭離＊常樂

T2122_.53.0480b10:

靜居

右一驗出
唐高僧傳

T2122_.53.0480b11: 隋開皇中。魏州刺史博陵崔彦武。因行部至
T2122_.53.0480b12: 一邑。愕然驚喜。謂從者曰。吾昔嘗在此邑中
T2122_.53.0480b13: 爲人婦。今知家處。因乘馬入。循巷屈曲至
T2122_.53.0480b14: 一家。命叩門。主人公年老。走出拜謁。彦武入
T2122_.53.0480b15: 家。先＊昇其堂。視東壁上。去地六七尺有高
T2122_.53.0480b16: 隆處客謂主人曰。吾昔所讀法華經。并金
T2122_.53.0480b17: 釵五隻藏此壁中。經函是也。其經第七卷尾
T2122_.53.0480b18: 後紙火燒失文字。吾今毎誦此經。至第七卷
T2122_.53.0480b19: 尾＊常忘失不能記得。因令左右鑿壁。果得經
T2122_.53.0480b20: 函。開第七卷尾。及金釵並如其言。主人洟
T2122_.53.0480b21: 泣曰。己妻存日常誦此經。釵亦是其處。彦
T2122_.53.0480b22: 武指庭前槐樹吾欲産時。自解頭髮置此樹
T2122_.53.0480b23: 空中。試令人探樹中果得髮。於是主人悲
T2122_.53.0480b24: 喜。彦留衣物厚給主人而去。崔尚書敦禮説
T2122_.53.0480b25: 云。然往年見盧文勵。説亦大同。但言齊州刺

T2122_.53.0480b26:

史不得姓名。未如崔具故依崔録

右一驗出
冥報記

T2122_.53.0480b27: 唐并州玄中寺釋道綽。姓衞。并州汶水人也。
T2122_.53.0480b28: 清約雅素慧悟天開。承昔鸞師專崇習業。以
T2122_.53.0480b29: 貞觀二年四月八日。綽知命將盡。通告事相。
T2122_.53.0480c01: 聞而赴者滿于山寺。感見鸞師在七寶船上
T2122_.53.0480c02: 告綽云。汝淨土堂成。但餘報未盡。并見化
T2122_.53.0480c03: 佛住空天華下散。士女等衆以裙襟承得。薄
T2122_.53.0480c04: 滑可愛。又以蓮華乾地而㮀者。經七日乃
T2122_.53.0480c05: 萎。及餘善相不可殫記。至年七十忽然齔齒
T2122_.53.0480c06: 新生如本。全無歴異。報力増強。自非行感倫

T2122_.53.0480c07:

通。詎能會斯嘉應也

右一驗出
唐高僧傳

T2122_.53.0480c08: 唐汾州隰城人劉善經。少小孤母所撫育。其
T2122_.53.0480c09: 母平生＊常習讀内典精勤苦行。以貞觀二十
T2122_.53.0480c10: 一年亡。善經哀毀過禮。哭聲不輟。至明年
T2122_.53.0480c11: 善經恍惚之間見其母曰。我爲生時修福得
T2122_.53.0480c12: 受男身。今生於此縣南石趙村宋家。汝欲相
T2122_.53.0480c13: 見可即至彼也。言終不見。善經如言而往不
T2122_.53.0480c14: 移時而至彼。於是日宋家生男。善經因奉衣
T2122_.53.0480c15: 物具言由委。此男見在。善經＊常以母禮事
T2122_.53.0480c16: 之。隰州沙門善撫與善經舊知。見善經及郷
T2122_.53.0480c17: 人所説。爲餘令言之
T2122_.53.0480c18: 相州滏陽縣智力寺僧玄高。俗姓趙氏。其兄
T2122_.53.0480c19: 子先身於同村馬家爲兒。馬家兒至貞觀末
T2122_.53.0480c20: 死。臨死之際顧謂母曰。兒於趙宗家有宿因
T2122_.53.0480c21: 縁。死後當與宗家爲孫。宗即與其同村也。
T2122_.53.0480c22: 其母不信。乃以墨點兒左脇作一大黒子。
T2122_.53.0480c23: 趙家妻又夢。此兒來云。當與孃爲息。因而有
T2122_.53.0480c24: 娠。夢中所見宛然馬家之子。産訖驗其墨子
T2122_.53.0480c25: 還在舊處。及兒年三歳無人導引。乃自向馬
T2122_.53.0480c26: 家云。此是兒舊舍也。于今現存。已年十四

T2122_.53.0480c27:

五。相州智力寺僧慧永法眞等説之

右二驗
出冥報

T2122_.53.0480c28:

拾
遺

◎

T2122_.53.0480c29: 法苑珠林卷第二十六

Footnote:

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