大正蔵検索 INBUDS
|
法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 [行番号:有/無] [返り点:無/有] [CITE]
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_.53.0475c15: T2122_.53.0475c16: T2122_.53.0475c17: T2122_.53.0475c18: T2122_.53.0475c19: *西明寺沙門釋道*世撰
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_.53.0476a21: 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_.53.0479b27: 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_.53.0480a09: 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。遇見關中僧道人。忽 T2122_.53.0480a16: 喚名。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。經爲弘覺法師弟子。爲 T2122_.53.0480a19: 僧採菜被野猪所傷。初不憶此。乃詣諦父。 T2122_.53.0480a20: 諦父具説本末。并示書鎭麈尾等。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_.53.0480b02: 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_.53.0480b12: 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_.53.0480b28: 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_.53.0480c09: 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_.53.0481a01: T2122_.53.0481a02: T2122_.53.0481a03: T2122_.53.0481a04: *西明寺沙門釋道世撰
T2122_.53.0481a07: 求進部 求定部 求果部 濟難部 T2122_.53.0481a08: 述意部第一 T2122_.53.0481a09: 夫至誠所感無神弗應。大士運心無機不赴。 T2122_.53.0481a10: 勵己剋意盡未來際。所以一一弘誓莫不忍 T2122_.53.0481a11: 智相應。心心廣博皆在阿惟越致。自非立行 T2122_.53.0481a12: 重於松筠。起願逾於金石。歿命護持深心救 T2122_.53.0481a13: 濟。弘道以報四恩。育徳以資三有。此則功被 T2122_.53.0481a14: 三祇果周十地也 T2122_.53.0481a15: 求寶部第二 T2122_.53.0481a16: 大志經云。昔有國名歡樂。有居士名摩訶檀。 T2122_.53.0481a17: 妻名旃陀。生一子。姿容端正世間少雙。墮 T2122_.53.0481a18: 地便語。發誓願言。我當布施濟益貧窮。父母 T2122_.53.0481a19: 因名大意。至年十七爲衆生故發意入海。取 T2122_.53.0481a20: 明月寶珠以濟衆生。初入海中至白銀城。龍 T2122_.53.0481a21: 王與明月珠。有二十里寶。前行復至金城。龍 T2122_.53.0481a22: 王與明月珠。有四十里寶。復前行至水精 T2122_.53.0481a23: 城。龍王與明月珠。此珠有六十里寶。復前 T2122_.53.0481a24: 行至瑠璃城。龍王與明月珠。此珠有八十里 T2122_.53.0481a25: 寶。後得道時願我爲弟子。淨意供養過於今 T2122_.53.0481a26: 日。令長得智慧。大意受珠而去。欲還本國經 T2122_.53.0481a27: 歴海中。諸海神王因共議言。我海中雖多衆 T2122_.53.0481a28: 珍名寶無有此珠。便勅海神要處奪取。神化 T2122_.53.0481a29: 作人與大意相見。問言。聞卿得奇異之物寧 T2122_.53.0481b01: 可借視。大意舒手示其四珠。海神便搖其手 T2122_.53.0481b02: 使珠墮水。大意自念。王與我言。此珠難保。 T2122_.53.0481b03: 我幸得之。今爲此子所奪非趣也。即語海神 T2122_.53.0481b04: 言。我自勤苦經渉險阻得此珠來。汝反奪我 T2122_.53.0481b05: 今不相還。我當抒盡海水。海神知之。問言。 T2122_.53.0481b06: 卿志奇高。海深三百三十六萬由延。其高 T2122_.53.0481b07: 無涯。奈何竭之如日終不墮地。如大風不可 T2122_.53.0481b08: 攬束。日尚可墮。風尚可攬。大海水不可抒令 T2122_.53.0481b09: 竭也。大意笑答之言。我自念前後受身生死 T2122_.53.0481b10: 壞敗。積骨過於須彌山。其血流過五河。尚 T2122_.53.0481b11: 欲斷之生死之根本。但此小海何足不抒。 T2122_.53.0481b12: 我昔供養諸佛誓願言。令我志行勇於道決 T2122_.53.0481b13: 所尚無難。當移須彌山竭大海水。終不退意。 T2122_.53.0481b14: 便一心以器抒海水。精誠之意四天王來助 T2122_.53.0481b15: 大意。抒水三分已二。於是海中諸神皆大振 T2122_.53.0481b16: 怖。共議言。今不還珠者非小故也。水盡泥 T2122_.53.0481b17: 出壞我宮室。海神於是便出衆寶以與大意。 T2122_.53.0481b18: 大意不取。但欲得我珠。終不相置。海神知其 T2122_.53.0481b19: 意盛便出珠還之。大意得珠還其本國。恣意 T2122_.53.0481b20: 大施。自是以後境界無復飢寒窮乏之者。佛 T2122_.53.0481b21: 告諸比丘。昔大意者。我身是也。阿難白佛。 T2122_.53.0481b22: 以何功徳致此四珠衆寶隨之。佛言。乃昔維 T2122_.53.0481b23: 衞佛時。大意當以四寶爲佛起塔。供養三尊 T2122_.53.0481b24: 持齋七日。是時有五百人。同時共起寺。或懸 T2122_.53.0481b25: 繒燃燈者。或燒香散華者。或供養比丘僧 T2122_.53.0481b26: 者。或誦經講説者。今皆値佛並悉得度 T2122_.53.0481b27: 故僧祇律云。時海神便作是念。假使百年抒 T2122_.53.0481b28: 此海水。終不能減毛髮許。感其專精即還其 T2122_.53.0481b29: 寶。是時海神爲婆羅門。而説偈言 T2122_.53.0481c01: 精勤方便力 志意不休息 T2122_.53.0481c02: 專精之所感 雖失復還得 T2122_.53.0481c03: 求戒部第三 T2122_.53.0481c04: 如雜譬喩經云。昔有人名薩薄。聞於外國更 T2122_.53.0481c05: 有異寶欲往治生。而二國中間有羅刹難不 T2122_.53.0481c06: 可得過。薩薄游行見市西門有一道人空床 T2122_.53.0481c07: 上坐云賣五戒。薩薄問言。五戒云何。答曰。 T2122_.53.0481c08: 無形。直口授心持後得生天。現世能却羅刹 T2122_.53.0481c09: 鬼難。薩薄欲買。問索幾錢。答金錢一千。即 T2122_.53.0481c10: 就受竟。語言。卿向外國到界畔上。羅刹若來 T2122_.53.0481c11: 卿但語言。我是釋迦五戒弟子。薩薄少時到 T2122_.53.0481c12: 二國中間。見有羅刹身長一丈三尺。頭黄如 T2122_.53.0481c13: 蓑眼如赤丁。擧體鱗甲。更互開口如魚鼓鰓。 T2122_.53.0481c14: 仰接飛燕蹈地沒膝。口熱血流。群衆數千直 T2122_.53.0481c15: 捉。薩薄語言。我是釋迦五戒弟子。羅刹聞 T2122_.53.0481c16: 此永不肯放。薩薄聊以兩捲扠之。捲入鱗甲 T2122_.53.0481c17: 拔不得出。又以脚頭衝拔復不出。五體沒 T2122_.53.0481c18: 鱗甲中。唯背得動。羅刹以偈語言 T2122_.53.0481c19: 汝身及手足 一切悉被羈 T2122_.53.0481c20: 但當去就死 跳踉復何爲 T2122_.53.0481c21: 薩薄志意猶固。以偈語羅刹曰 T2122_.53.0481c22: 我身及手足 一時雖被繋 T2122_.53.0481c23: 攝心如金石 終不爲汝斃 T2122_.53.0481c24: 羅刹又語薩薄曰 T2122_.53.0481c25: 吾是鬼中王 爲人多力膂 T2122_.53.0481c26: 從來食汝輩 不可得稱數 T2122_.53.0481c27: 但當去就死 何爲自寛語 T2122_.53.0481c28: 薩薄更欲罵怒。自念此身輪迴三界未曾乞 T2122_.53.0481c29: 人。我今當以乞此羅刹作頓飽食。即説偈 T2122_.53.0482a01: 曰 T2122_.53.0482a02: 我此腥臊身 久欲相去離 T2122_.53.0482a03: 羅刹得我便 悉持以布施 T2122_.53.0482a04: 志求摩訶乘 果成一切智 T2122_.53.0482a05: 羅刹聰明解薩薄語。便生愧心放薩薄去。長 T2122_.53.0482a06: 跪合掌向其謝曰 T2122_.53.0482a07: 君是度人師 三界之希有 T2122_.53.0482a08: 志求摩訶乘 成佛當不久 T2122_.53.0482a09: 是故自歸命 頭面禮稽首 T2122_.53.0482a10: 羅刹悔過竟送薩薄至外國。大得珍寶。又送 T2122_.53.0482a11: 還家。大修功徳遂成道迹。故知戒力不可思 T2122_.53.0482a12: 議。勸諸行者堅持禁戒。還如此人立志勇 T2122_.53.0482a13: 猛 T2122_.53.0482a14: 求忍部第四 T2122_.53.0482a15: 如智度論云。有大力毒龍。以眼視人弱者即 T2122_.53.0482a16: 死。以氣嘘人強者亦死。時龍受一日戒。出家 T2122_.53.0482a17: 入林樹間。思惟坐久疲懈而睡。龍法眠時形 T2122_.53.0482a18: 状如蛇。七寶雜色。獵者見之驚喜言曰。以此 T2122_.53.0482a19: 希有難得之皮。獻上國王以爲船舫。不亦 T2122_.53.0482a20: 宜乎。便以杖案其頭刀剥其皮。龍自念言。我 T2122_.53.0482a21: 力能傾國土。此一小物。豈能困我。我今以持 T2122_.53.0482a22: 戒故不計此身。當從佛語。自忍閉目不視。閉 T2122_.53.0482a23: 氣不喘。憐愍此人。爲持戒故一心受剥不生 T2122_.53.0482a24: 悔意。既以失皮赤肉在地。時日大熱宛轉土 T2122_.53.0482a25: 中。欲趣大水見諸小蟲來食其身。爲持戒故 T2122_.53.0482a26: 不復敢動。自思惟言。今我此身以施諸蟲。 T2122_.53.0482a27: 爲佛道故。今以肉施以充其身。後以法施以 T2122_.53.0482a28: 益其心。身乾命終即生忉利天上。畜生尚能 T2122_.53.0482a29: 堅持禁戒。至死不犯。況復於人。寧容故犯 T2122_.53.0482b01: 又五分律云。佛言。乃往過去有一黒蛇。 T2122_.53.0482b02: 一犢子還入穴中。有一呪師以羖羊呪。呪 T2122_.53.0482b03: 令出穴。不能令出。呪師便於犢子前燃火呪 T2122_.53.0482b04: 之。化成火蜂。入蛇穴中燒蛇。蛇不堪痛。然後 T2122_.53.0482b05: 出穴。羖羊以角抄著呪師前。呪師語言。汝 T2122_.53.0482b06: 還舐毒不爾投此火中。黒蛇即説偈言 T2122_.53.0482b07: 我既吐此毒 終不還收之 T2122_.53.0482b08: 若有死事至 畢命不復迴 T2122_.53.0482b09: 於是遂不收毒自投火中。佛言。爾時黒蛇者。 T2122_.53.0482b10: 今舍利弗是。昔受如此死苦猶不收毒。況今 T2122_.53.0482b11: 更取所棄之藥 T2122_.53.0482b12: 求進部第五 T2122_.53.0482b13: 如雜寶藏經云。佛言。過去世時。亦復曾於迦 T2122_.53.0482b14: 尸國毘提醯國二國中間有大曠野。有惡鬼 T2122_.53.0482b15: 名沙吒盧。斷絶道路。一切人民無得過者。有 T2122_.53.0482b16: 一商主。名曰師子。將五百商人欲過此路。諸 T2122_.53.0482b17: 人恐怖畏不可過。商主語言。愼莫怖畏。但 T2122_.53.0482b18: 從我後。於是前行到于鬼所。而語鬼言。汝不 T2122_.53.0482b19: 聞我名也。答言。我聞汝名故來欲戰。問言。汝 T2122_.53.0482b20: 何所能。即捉弓箭而射是鬼。五百發箭皆沒 T2122_.53.0482b21: 鬼腹。弓刀器仗亦入鬼腹。直前拳打拳復入 T2122_.53.0482b22: 去。以右手托右手亦著。以右脚右脚亦 T2122_.53.0482b23: 著。以左脚左脚亦著。又以頭打頭亦復著。 T2122_.53.0482b24: 鬼作偈言 T2122_.53.0482b25: 汝以手脚及與頭 一切諸物悉以著 T2122_.53.0482b26: 餘有何物而不著 T2122_.53.0482b27: 商主説偈而答言 T2122_.53.0482b28: 我今手足及與頭 一切財錢及刀仗 T2122_.53.0482b29: 此諸雜物雖入沒 唯有精進不著汝 T2122_.53.0482c01: 精進若當不休息 與汝鬪諍終不廢 T2122_.53.0482c02: 我今精進不休息 終不於汝生怖畏 T2122_.53.0482c03: 時鬼答言。今爲汝故。五百賈客盡皆放去 T2122_.53.0482c04: 求定部第六 T2122_.53.0482c05: 如新婆沙論云。魔王遂見菩薩坐菩提樹端 T2122_.53.0482c06: 身不動誓取菩提。速出自宮往菩薩所謂菩 T2122_.53.0482c07: 薩曰。刹帝利子可起此座。今濁惡時衆生剛 T2122_.53.0482c08: 強。定不能證無上菩提。且應現受轉輪王位。 T2122_.53.0482c09: 我以七寶當相奉獻。菩薩告曰。汝今所言如 T2122_.53.0482c10: 誘童子。日月辰星可令墮落。山林大地可昇 T2122_.53.0482c11: 虚空。欲令我今不取大覺起此座者。定無 T2122_.53.0482c12: 是處。後魔將三十六倶胝魔軍。各現種種可 T2122_.53.0482c13: 畏形。執持戰具色類無邊。遍三十六踰繕那 T2122_.53.0482c14: 量。倶時奔趣菩提樹下惱亂菩薩。皆不能得。 T2122_.53.0482c15: 菩薩身心不動逾須彌山也◎ T2122_.53.0482c16: ◎求果部第七 T2122_.53.0482c17: 如雜寶藏經云。佛法寛廣濟度無涯。至心求 T2122_.53.0482c18: 道無不獲果。乃至戲笑福不唐捐。如往昔時。 T2122_.53.0482c19: 有老比丘。年已朽邁神情昏塞。見諸年少比 T2122_.53.0482c20: 丘種種説法。聞説四果心生美尚。語少比丘 T2122_.53.0482c21: 言。汝等聰慧。願以四果以用與我。諸少比 T2122_.53.0482c22: 丘嗤而語言。我有四果。須得好食然後相與。 T2122_.53.0482c23: 時老比丘聞其此語。歡喜即設種種餚膳。請 T2122_.53.0482c24: 少比丘求乞四果。諸少比丘食其食已。更相 T2122_.53.0482c25: 指麾弄老比丘語言。大徳。汝在此舍一角頭 T2122_.53.0482c26: 坐。當與爾果。時老比丘聞已歡喜。如語而 T2122_.53.0482c27: 坐。諸少比丘即以皮毱打其頭上。而語之言。 T2122_.53.0482c28: 此是須陀洹果。老比丘聞已繋念不散。即獲 T2122_.53.0482c29: 初果。諸少比丘復弄之言。雖與爾須陀洹果。 T2122_.53.0483a01: 然其故有七生七死。更移一角。次當與爾斯 T2122_.53.0483a02: 陀含果。時老比丘獲初果故心轉増進。即復 T2122_.53.0483a03: 移坐。諸少比丘復以毱打頭。而語之言。與爾 T2122_.53.0483a04: 二果。時老比丘益加專念。即證二果。諸少比 T2122_.53.0483a05: 丘復弄之言。汝今已得斯陀含果。猶有往來 T2122_.53.0483a06: 生死之難。汝更移坐。我當與爾阿那含果。時 T2122_.53.0483a07: 老比丘如言移坐。諸少比丘復以毱打。而語 T2122_.53.0483a08: 之言。我今與爾第三之果。時老比丘聞已歡 T2122_.53.0483a09: 喜。倍加至心。即時復證阿那含果。然故於 T2122_.53.0483a10: 色無色界受有漏身。無常遷壞念念是苦。汝 T2122_.53.0483a11: 更移坐次當與爾阿羅漢果。時老比丘如語 T2122_.53.0483a12: 移坐。諸少比丘復以皮毱撩打其頭。而語之 T2122_.53.0483a13: 言。我今與爾彼第四果。時老比丘一心思惟 T2122_.53.0483a14: 即證阿羅漢果。得四果已甚大歡喜。設諸餚 T2122_.53.0483a15: 饍種種香華。請少比丘報其恩徳。與少比丘 T2122_.53.0483a16: 共論道品無漏功徳。諸少比丘發言滯塞。時 T2122_.53.0483a17: 老比丘方語之言。我已證得阿羅漢果已。諸 T2122_.53.0483a18: 少比丘聞其此音。咸皆謝悔先戲弄罪。是故 T2122_.53.0483a19: 行人宜應念善。乃至戲弄猶獲實報。況至心 T2122_.53.0483a20: 也 T2122_.53.0483a21: 又雜寶藏經云。若人求道要在精誠相感。能 T2122_.53.0483a22: 獲道果。如往昔時有一女人。聰明智慧。深信 T2122_.53.0483a23: 三寶。常於僧次請二比丘。就舍供養。時有 T2122_.53.0483a24: 一老比丘。次到其舍。年耆根鈍素無知曉。時 T2122_.53.0483a25: 彼女人齋食已訖。求老比丘爲我説法。獨敷 T2122_.53.0483a26: 一坐閉目靜默。時老比丘自知愚闇不知説 T2122_.53.0483a27: 法。趣其睡眠棄走還寺。然此女人至心思惟 T2122_.53.0483a28: 有爲之法無常苦空不得自在。深心觀察即 T2122_.53.0483a29: 獲初果。既得果已。求老比丘欲報其恩。此老 T2122_.53.0483b01: 比丘審己無知棄他走避。倍更慚恥復棄藏 T2122_.53.0483b02: 避。而此女人苦求不已。方自出現。女人於時 T2122_.53.0483b03: 具論上來蒙得道果。故齎供養用報大恩。 T2122_.53.0483b04: 時老比丘以慚愧故。深自剋責即獲初果。是 T2122_.53.0483b05: 故行者應當至心。若至心者所求必獲 T2122_.53.0483b06: 濟難部第八 T2122_.53.0483b07: 如僧伽羅刹經云。昔者菩薩。現爲鸚鵡常處 T2122_.53.0483b08: 于樹。風吹彼樹更相切磨。便有火出。火漸熾 T2122_.53.0483b09: 盛遂焚一山。鸚鵡思惟。猶如飛鳥躯止于樹。 T2122_.53.0483b10: 故當反復起報恩心。何況於我長夜處之而 T2122_.53.0483b11: 不滅火。即往詣海。以其兩翅取大海水。至彼 T2122_.53.0483b12: 火上而灑於火。或以口灑東西馳奔。時有善 T2122_.53.0483b13: 神。感其勤苦。尋爲滅火 T2122_.53.0483b14: 又智度論云。昔野火燒林。林中有一雉。勤身 T2122_.53.0483b15: 自力飛來入水。以水灑林。往返疲乏不以 T2122_.53.0483b16: 爲苦。時天帝釋來問之言。汝作何等。答曰。 T2122_.53.0483b17: 我救此林。愍衆生故。此林蔭育處居日久。清 T2122_.53.0483b18: 涼快樂。我諸種類及諸宗親。皆悉依仰。我有 T2122_.53.0483b19: 身力。云何不救。天帝問言。汝乃精勤當至幾 T2122_.53.0483b20: 時。雉言。以死爲期。天帝言。誰爲汝證。即自 T2122_.53.0483b21: 立誓。我心至誠信不虚者。願火即自滅。是時 T2122_.53.0483b22: 淨居天知雉弘誓。即爲滅火。始終常茂不爲
T2122_.53.0483b25: 志誠抱氷雪 暮齒迫桑楡 T2122_.53.0483b26: 太息波川迅 悲哉人代拘 T2122_.53.0483b27: 歳聿皆採穫 冬晩懼嚴枯 T2122_.53.0483b28: 精誠求施戒 忍精定慧眸 T2122_.53.0483b29: 結侶同共遠 勝地心相符 T2122_.53.0483c01: 商人不顧死 羅刹未能逾 T2122_.53.0483c02: 求寶竭大海 神怖捧明珠 T2122_.53.0483c03: 寄言求道者 立志報非虚
T2122_.53.0483c06: 干將莫耶藏劍 宋韓憑妻康王奪 宋伏萬 T2122_.53.0483c07: 壽念觀音 宋顧邁念觀音 宋沙門慧和念 T2122_.53.0483c08: 觀音 宋韓徽念觀音 宋彭子喬念觀音 T2122_.53.0483c09: 趙沙門單服松呑石 唐董雄念觀音 唐沙 T2122_.53.0483c10: 門道積諫志 唐沙門法誠經驗 唐比丘 T2122_.53.0483c11: 尼法信經驗 T2122_.53.0483c12: 晋明帝殺力士含玄。玄謂持刀者曰。我頸多 T2122_.53.0483c13: 筋。斫之必令即斷。吾將報汝。持刀者不能 T2122_.53.0483c14: 留意。遂斫數瘡然始絶。尋後見玄。絳冠朱服 T2122_.53.0483c15: 赤弓丹矢射之。持刀者呼曰。含玄緩我。少
T2122_.53.0483c18: 金鏃羽。下視知其石也。復射之矢摧無跡。 T2122_.53.0483c19: 漢世復有李廣。爲右北平太守。射虎得石亦 T2122_.53.0483c20: 如之。劉向曰。誠之至也。而金石爲之開。況 T2122_.53.0483c21: 人乎。夫倡而不和。動而不隨。中必有不全 T2122_.53.0483c22: 者也。夫不降席而匡天下者。求之己也 T2122_.53.0483c23: 楚干將莫耶。爲楚王作劍。三年乃成。王怒欲 T2122_.53.0483c24: 殺之。其劍有雄雌。其妻重身當産。夫語妻 T2122_.53.0483c25: 曰。吾爲王作劍三年乃成。王怒往必殺我。汝 T2122_.53.0483c26: 若生子是男。大告之曰。出戸望南山。松生 T2122_.53.0483c27: 石上劍在其背。於是即將雌劍往見楚王。楚 T2122_.53.0483c28: 王大怒使相之。劍有二雄雌。雌來雄不來。王 T2122_.53.0483c29: 怒誅殺之。莫耶子名赤。比後壯問其母曰。吾 T2122_.53.0484a01: 父所在。母曰。汝父爲楚王作劍。三年乃成。王 T2122_.53.0484a02: 怒殺之。去時囑我語汝。子出戸望南山。松生 T2122_.53.0484a03: 石上劍在其背。於是子出戸望南不見有 T2122_.53.0484a04: 山。但覩堂前松柱下石砥之上。則以斧破其 T2122_.53.0484a05: *背得劍。日夜思欲報楚王。楚王夢見一兒 T2122_.53.0484a06: 眉間廣尺。欲報讐。王即購之千金。兒聞之亡 T2122_.53.0484a07: 去入山行歌。客有逢者。謂子年少何哭之甚 T2122_.53.0484a08: 悲耶。曰吾干將莫耶子也。楚王殺吾父。吾欲 T2122_.53.0484a09: 報之。客曰。聞王購子頭千金。將子頭與劍來 T2122_.53.0484a10: 爲子報之。兒曰。幸甚。即自刎兩手捧頭及劍 T2122_.53.0484a11: 奉之。立不僵。客曰。不負子也。於是屍乃 T2122_.53.0484a12: 仆。客持頭往見楚王。楚王大喜。客曰。此乃 T2122_.53.0484a13: 是勇士頭也。當於湯煮之。王如其言。煮頭 T2122_.53.0484a14: 三日三夕遂不爛。頭踔出湯中躓目大怒。客 T2122_.53.0484a15: 曰。此兒頭不爛。願王自臨視之。是必爛也。 T2122_.53.0484a16: 王即臨之。客以劍擬王。頸墮湯中。客亦自 T2122_.53.0484a17: 擬己頭。頭復墮湯。三皆倶爛不可識別。分 T2122_.53.0484a18: 其湯肉葬之。故通名三王墓今在汝南北宜 T2122_.53.0484a19: 春縣界 T2122_.53.0484a20: 宋時大夫韓馮娶妻而美。康王奪之。馮怨王。 T2122_.53.0484a21: 囚之論爲城。且妻密遺馮書。繆其辭曰 T2122_.53.0484a22: 甚雨淫淫。河大水深日出當心。既而王得其 T2122_.53.0484a23: 書以示左右。左右莫解其意。臣賀對曰。甚 T2122_.53.0484a24: 雨淫淫。言秋旦思也。河大水深。不得往來 T2122_.53.0484a25: 也。日出當心。必有死志也。俄而馮乃自殺。 T2122_.53.0484a26: 其妻乃陰腐其衣。王與之登臺。妻遂因投臺 T2122_.53.0484a27: 下。左右攬之。衣不中手而死。遺書於帶曰。王 T2122_.53.0484a28: 利其生。妾利其死。願以屍骨賜馮合葬。王怒 T2122_.53.0484a29: 弗聽。使里人之塚相望也。曰。爾夫婦相愛 T2122_.53.0484b01: 不已。若能使塚合則吾弗禁也。宿昔之間便 T2122_.53.0484b02: 有交梓木。於二塚之端旬日而大盈抱。屈體 T2122_.53.0484b03: 以相就。根交於下枝錯於上。又有鴛鴦雌雄 T2122_.53.0484b04: 各一。常栖樹上晨夜不去。交頸悲鳴音聲 T2122_.53.0484b05: 感人。宋人哀之。遂號其木曰相思樹。相思之 T2122_.53.0484b06: 名起於此也。今雒陽有韓馮城。其歌謠至
T2122_.53.0484b09: 衞府行參軍。假説反州。四更初過。初江濟 T2122_.53.0484b10: 之時長波安流。至中江而風起如箭。時又極 T2122_.53.0484b11: 暗莫知所向。萬壽先奉法對至。唯一心歸命 T2122_.53.0484b12: 觀世音。念無間息。俄爾與船中數人同覩北 T2122_.53.0484b13: 岸有光。状如村火。相與喜曰。此必是歐陽火 T2122_.53.0484b14: 也。迴舡趣之。未旦而至。問彼人皆云。昨夜 T2122_.53.0484b15: 無然火者。方悟神力至乃設齋 T2122_.53.0484b16: 宋顧邁。呉郡人也。奉法甚謹。爲衞府行參軍。 T2122_.53.0484b17: 元嘉十九年。亦自都還廣陵。發石頭城便逆 T2122_.53.0484b18: 湖。朔風至横決風勢未弭。而舟人務進。既至 T2122_.53.0484b19: 中江波浪方壯。邁單船孤征憂危無計。誦觀 T2122_.53.0484b20: 世音經得十許遍。風勢漸歇浪亦稍小。既而 T2122_.53.0484b21: 中流屡聞奇香芬馥不歇。邁心獨嘉。故歸誦 T2122_.53.0484b22: 不輟。遂以安濟 T2122_.53.0484b23: 宋慧和沙門者。京師衆造寺僧也。宋義嘉 T2122_.53.0484b24: 之難。和猶爲白衣。疑劉胡部下。胡嘗遣將 T2122_.53.0484b25: 士數十人。値諜東下。和亦預行。行至鵲渚而 T2122_.53.0484b26: 値臺軍西上。諜衆離散各逃草澤。和得竄下。 T2122_.53.0484b27: 至新林外會見野老衣服縷弊。和乃以貌整 T2122_.53.0484b28: 袴褶易其衣。提籃負擔若類田人。時諸游軍 T2122_.53.0484b29: 捕此散諜。視和形色疑而問之。和答對謬略。 T2122_.53.0484c01: 因被笞掠。登將見斬 T2122_.53.0484c02: 觀世音經。至將斬時祈懇彌篤。既而軍人 T2122_.53.0484c03: 揮刃屡跌。三擧三折。並驚而釋之。和於是出 T2122_.53.0484c04: 家遂成精業 T2122_.53.0484c05: 宋韓徽者。未詳何許人也。居于枝江。其叔 T2122_.53.0484c06: 幼宗。宋末爲湘州府中兵。昇明元年荊州刺 T2122_.53.0484c07: 史沈攸之擧兵東下。湘府長史庾佩玉阻甲 T2122_.53.0484c08: 自守。未知所赴。以幼宗猜貳殺之。戮及妻 T2122_.53.0484c09: 孥。徽以兄子繋于郡獄。鐵木竟體鉗梏甚 T2122_.53.0484c10: 嚴。須考畢情黨將悉誅滅。徽惶迫無計。待 T2122_.53.0484c11: 期而已。徽本嘗事佛。頗諷誦觀世音經。於 T2122_.53.0484c12: 是晝夜誦經至數百遍。方晝而鎖忽自鳴。若 T2122_.53.0484c13: 燒炮石瓦爆灹之聲。已而視其鎖漼然自 T2122_.53.0484c14: 解。徽懼獄司謂其解截。遽呼告之。吏雖驚異 T2122_.53.0484c15: 而猶更釘鍱徽如常諷誦。又經一日鎖復鳴 T2122_.53.0484c16: 解。状如初時。吏乃具告佩玉。玉取鎖詳視。 T2122_.53.0484c17: 服其通感即免釋之。徽今尚在。勤業殊至 T2122_.53.0484c18: 宋彭子喬者。益陽縣人也。任本郡主簿。事太 T2122_.53.0484c19: 子沈文龍。建元元年以罪被繋。子喬少年嘗 T2122_.53.0484c20: 經出家。末雖還俗猶常誦習觀世音經。時 T2122_.53.0484c21: 文龍盛怒防械稍急。必欲殺之。子喬憂懼無 T2122_.53.0484c22: 復餘計。唯至誠誦經至百餘遍。疲而晝寢。時 T2122_.53.0484c23: 同繋者有十許人。亦倶睡臥。有湘西縣吏杜 T2122_.53.0484c24: 道榮。亦繋在獄。乍寐乍寤。不甚得熟。忽有 T2122_.53.0484c25: 雙白鶴集子喬屏風上。有頃一鶴下至子喬 T2122_.53.0484c26: 邊。時復覺如美麗人形而已。道*榮起見子 T2122_.53.0484c27: 喬。雙械脱在脚外。而械癰猶在焉。道*榮驚 T2122_.53.0484c28: 視始畢子喬亦寤。共視械咨嗟。問子喬有所 T2122_.53.0484c29: 夢不。喬曰。不夢道*榮如向所見説之。子喬 T2122_.53.0485a01: 雖知必已。尚慮獄家疑其欲叛乃解脱。械癰 T2122_.53.0485a02: 更著。經四五日而蒙釋放。琰族兄璉親識子 T2122_.53.0485a03: 喬及道*榮。聞二人説皆同如此 T2122_.53.0485a04: 趙沙門單或作善。字道開。不知何許人也。別 T2122_.53.0485a05: 傳云。燉煌人。本姓孟。少出家。欲窮栖巖谷故 T2122_.53.0485a06: 先斷穀食。初進麺三年。後服錬松脂三十 T2122_.53.0485a07: 年後唯時呑小石子。石子下輒。復斷酒脯雜 T2122_.53.0485a08: 菓。體畏風寒唯噉椒薑。氣力微弱而膚色潤 T2122_.53.0485a09: 澤。行歩如飛。山神數試未曾傾動。仙人*常 T2122_.53.0485a10: 來意亦不耐。毎齧蒜以却之。端坐靜念晝夜 T2122_.53.0485a11: 不眠。久在抱牢。石虎建武二年自西平迎來 T2122_.53.0485a12: 至鄴下。不乘舟車日行七百餘里。過南安度 T2122_.53.0485a13: 一童子爲沙彌。年十三四。行亦及開。既至居 T2122_.53.0485a14: 于照徳佛圖。裳服縷弊背膊*常袒。於屋 T2122_.53.0485a15: 内作棚閣。高八九尺。上織菅爲帳禪于其中。 T2122_.53.0485a16: 絶穀七載常御雜藥。藥有松脂茯苓之氣。善 T2122_.53.0485a17: 能治目疾常周行墟野救療百姓。王公遠近 T2122_.53.0485a18: 贈遺累積。皆受而施散。一毫無餘。石虎之末 T2122_.53.0485a19: 逆知其亂。乃與弟子南之許昌。升平三年來 T2122_.53.0485a20: 至建業。復適番禺住羅浮山。蔭臥林薄邈然 T2122_.53.0485a21: 自怡。以其年七月卒。遺言露屍林裏。弟子從 T2122_.53.0485a22: 之。陳郡袁彦伯。興寧元年爲南海太守。與
T2122_.53.0485a26: 信敬。蔬食十年。至十四年中。爲坐李仙童事。 T2122_.53.0485a27: 主上大怒。使侍御韋琮鞫問甚急。因禁數 T2122_.53.0485a28: 十人。大理丞李敬玄司直王欣同連此坐。雄 T2122_.53.0485a29: 與同屋囚鎖專念普門品。日得三千遍。夜坐 T2122_.53.0485b01: 誦經。鎖忽自解落地。雄驚告忻玄。忻玄共視。 T2122_.53.0485b02: 鎖堅全在地。而鉤鎖相離數尺。即告守者。其 T2122_.53.0485b03: 夜監察御史張守一宿直。命吏開鎖以火燭 T2122_.53.0485b04: 之。見鎖不開而相離甚怪。又重鎖。紙封書上 T2122_.53.0485b05: 而去。雄如常誦經。五更中鎖又解落有聲。雄 T2122_.53.0485b06: 又告忻玄等。至州告敬玄。視之。封題如 T2122_.53.0485b07: 故而鎖自相離。敬玄素不信佛法。其妻讀經。 T2122_.53.0485b08: 常謂曰。何爲胡神所魅而讀此書耶。及見雄 T2122_.53.0485b09: 此事。乃深悟不信之咎。方知佛爲大聖也。時 T2122_.53.0485b10: 忻亦誦八菩薩名滿三萬遍。晝鎖解落。視之 T2122_.53.0485b11: 如雄不異。其事臺中内外具皆聞見。不久
T2122_.53.0485b14: 姓相里。名子才。既莅玄門更名道積。其先蓋 T2122_.53.0485b15: 鄭大夫子産之苗裔矣。昔子産生初執拳而 T2122_.53.0485b16: 出。啓手觀之文成相里。其後因而氏焉。父宣 T2122_.53.0485b17: 恢廓有大志。用好學該富宗尚嚴君。積早習 T2122_.53.0485b18: 丘墳。神氣爽烈博通經論。大小洞明成匠道 T2122_.53.0485b19: 俗。並潤朱藍。結宗慈訓遠近通洽。而深護 T2122_.53.0485b20: 煩惱重愼譏疑。尼衆歸依初不引顧。毎謂衆 T2122_.53.0485b21: 曰。女爲戒垢聖典常言。佛度出家損滅正法。 T2122_.53.0485b22: 尚以聞名汚心。況復面對無染。且道貴清顯 T2122_.53.0485b23: 不參非濫。俗重遠嫌君子攸奉。余雖不逮請 T2122_.53.0485b24: 遵其度。由此受戒教授沒齒未登。參謁諮 T2122_.53.0485b25: 請不聽入室。斯則骨梗潔己清貞高蹈。河東 T2122_.53.0485b26: 英俊莫與同風。先是沙門寶澄滿。初於普 T2122_.53.0485b27: 濟寺創營大像百丈。萬功纔登其一。不卒 T2122_.53.0485b28: 此願而澄早逝。郷邑耆艾請積繼之。乃惟大 T2122_.53.0485b29: 像造之未成也。引七貴而崇樹之。修建十 T2122_.53.0485c01: 年彫莊都了。道俗慶頼欣喜相并。初積受請 T2122_.53.0485c02: 之夕。寢夢崖傍見二師子於大像側連吐明 T2122_.53.0485c03: 珠相續不絶。既寤惟曰。獸王自在。則表法流 T2122_.53.0485c04: 無滯。寶珠自涌。又喩財施不窮。冥運潜開功 T2122_.53.0485c05: 成斯在。即命工匠圖夢所見於彌勒大像前。 T2122_.53.0485c06: 今猶存焉。其寺蒲阪之陽高爽華博。東臨州 T2122_.53.0485c07: 里。南望河山。像設三層巖廊四合。上坊下院 T2122_.53.0485c08: 赫奕相臨。園磑田蔬周環俯就。小而成大。咸 T2122_.53.0485c09: 積之功。揮空樹有皆積之力。而弊衣蔬食 T2122_.53.0485c10: 輕財重命普救慇贍。退靜歸閑爲而不恃。即 T2122_.53.0485c11: 處幽隱。天懷抗志頓絶人世。不令而衆自嚴。 T2122_.53.0485c12: 不出而物自往。僕射裴玄寂寵居上宰。欽其 T2122_.53.0485c13: 令問頻贈香衣。刺史杜楚容知人之重。造 T2122_.53.0485c14: 展求法。其感動柔靡皆此類也。往經隋季 T2122_.53.0485c15: 閉。河東通守堯君素鎭守荒城。偏師肆暴。時 T2122_.53.0485c16: 人莫敢竊視也。欲議諸沙門登城守固。敢 T2122_.53.0485c17: 諫者斬。玄素同憂無能忓者。積憤歎内發 T2122_.53.0485c18: 不顧形命。謂諸屬曰。時乃盛衰法無隆替。天 T2122_.53.0485c19: 之未喪其文斯在。且沙門塵外之賓。迹類高 T2122_.53.0485c20: 世。何得執戈擐甲爲禦侮之卒乎。遂引沙門 T2122_.53.0485c21: 道愻神素等。歴階厲色。而諫曰。貧道聞之。 T2122_.53.0485c22: 不畏死不可以死怖*之。今視死若生。但懼不 T2122_.53.0485c23: 得其死。死而有益。是可甘心。計城之存亡 T2122_.53.0485c24: 公之略也。世之否泰公之運也。豈在三五虚 T2122_.53.0485c25: 怯而能濟乎。昔者漢欽四皓天下隆平。魏 T2122_.53.0485c26: 重干木擧國大治。今欲拘繋以從軍役。反天 T2122_.53.0485c27: 常以會靈祇。恐納不祥之兆耳。敢布腹心。願 T2122_.53.0485c28: 深圖之無宜空肆。一朝自傾於後爲天下笑 T2122_.53.0485c29: 也。貧道等但依聖誠言行道禮誦。爲國崇福 T2122_.53.0486a01: 冥益百姓。神鬼護助寧可索頭。與頭仍爲本 T2122_.53.0486a02: 願。必縱以殘生逼充歩甲者。則不知生爲 T2122_.53.0486a03: 何生死爲何死。積陳此語傍爲寒心。素初聞 T2122_.53.0486a04: 諫重積詞氣厲。但張目直視曰。異哉。値斯人 T2122_.53.0486a05: 乎。何爲心氣太重之壯耶。因捨而不問放還 T2122_.53.0486a06: 本寺。後知其屈詣積陳懺。堯素以殺戮無度 T2122_.53.0486a07: 騁其毒心。加又擧意輕陵。雖復當時獲寢 T2122_.53.0486a08: 而禍作其兆。卒爲城人薛宗所害。但積性 T2122_.53.0486a09: 剛勇志決不迴。遇逢瞋忿動爲魚肉。既出家 T2122_.53.0486a10: 後呵責本縁挫拉元情。轉増和忍。歳登耳順 T2122_.53.0486a11: 此行彌隆。習與性成斯言不爽。以貞觀十年 T2122_.53.0486a12: 九月十七日。終于本寺。春秋六十有九。初積 T2122_.53.0486a13: 云疾的無可。自知將委。告門人曰。吾今七十 T2122_.53.0486a14: 有五卒今年矣。其徒曰。師六十九矣。何遽辭 T2122_.53.0486a15: 乎。告曰。死生法爾。吾不懼也。且吾將年七 T2122_.53.0486a16: 十。刺史貌吾増爲六歳。故其命在旦夕。宜 T2122_.53.0486a17: 深剋勵。視吾所行。又曰。經不聞乎。世實危脆 T2122_.53.0486a18: 無牢強者。去終三日。鍾不發聲。逝後如舊 T2122_.53.0486a19: 衆咸哀歎慕惜罕疇 T2122_.53.0486a20: 唐終南山悟眞寺釋法誠。俗姓樊氏。雍州萬 T2122_.53.0486a21: 年縣人。幼小出家止藍田王孝寺。事沙門僧 T2122_.53.0486a22: 和爲師。和亦郷族所推敬奉比聖。嘗有人欲 T2122_.53.0486a23: 害。夜往其房。見門内猛火騰焔升帳。遂即 T2122_.53.0486a24: 追悔。和性潔無染。人惑弄之。密以羊骨水洗 T2122_.53.0486a25: 令飮。和素不知飮便嘔吐。其冥感潜識爲若 T2122_.53.0486a26: 此也。誠奉佩訓勗毎誦法華用爲*常式。法 T2122_.53.0486a27: 華三昧翹心奉行。澡沐中表温恭朝夕。夢感 T2122_.53.0486a28: 普賢勸書大教。誠曰。大乘也所謂諸佛智慧 T2122_.53.0486a29: 船若大智。於即入淨行道。重嚫匠工令書八 T2122_.53.0486b01: 部般若。香臺寶軸莊嚴成就。又於寺南横嶺 T2122_.53.0486b02: 造華嚴堂。山閴谷列棟開甍。前對重巒。右 T2122_.53.0486b03: 臨斜谷。吐納雲霧下瞰雷霆。實奇觀也。又 T2122_.53.0486b04: 竭其精志書寫受持。弘文學士張孝靜者。是 T2122_.53.0486b05: 張瓚父。時號銀鉤。罕有加勝。乃請至山令受 T2122_.53.0486b06: 戒潔齋。洗淨身口。口含香汁。身服新衣。然靜 T2122_.53.0486b07: 長途寫經紙別不盈五數。誠倍與直慕令精 T2122_.53.0486b08: 好。靜利其貨竭力寫之。終部以已誠毎燒香 T2122_.53.0486b09: 供養在其案前。點墨之間心縁目覩略無遺 T2122_.53.0486b10: 漏。故其剋心鑚注。時感異鳥。形色希世。飛入 T2122_.53.0486b11: 堂中裴回鼓舞。下至經案復上香鑪。攝足 T2122_.53.0486b12: 住看自然馴狎。久之翔逝。來年經了將事興 T2122_.53.0486b13: 慶。鳥又飛來。如前馴擾。鳴唳哀亮。貞觀初 T2122_.53.0486b14: 年復畫千佛。鳥又飛來登上匠背。營齋供慶 T2122_.53.0486b15: 日次中時。怪其不來。誠顧山峯曰。鳥既不至 T2122_.53.0486b16: 吾不感矣。將不嫌諸穢行嚫施輕薄。致使無 T2122_.53.0486b17: 徴。言已欻然飛來。旋環鳴囀入香水中奮 T2122_.53.0486b18: 迅羽毛。浴已便逝。前後呈祥重疊難述。誠素 T2122_.53.0486b19: 善筆工郷曲知聞。山巖惡路經偈妙辭。自寫 T2122_.53.0486b20: 令誦。皆誠筆也。又自寫法華正當露地。因 T2122_.53.0486b21: 事他行忘以收擧。忽屬洪雨滂注溝澗。走往 T2122_.53.0486b22: 看之。案獨乾燥餘並流波。嘗却偃横松遂落 T2122_.53.0486b23: 懸溜。未至下澗不覺已登高岸。不損一毛信 T2122_.53.0486b24: 知經力。又青泥坊側有古佛龕。周氏瘞藏今 T2122_.53.0486b25: 猶未出。誠夜夢其處大有尊形。既寤往開恰 T2122_.53.0486b26: 獲龕像。年月積久並悉剥壞。就而修理。道俗 T2122_.53.0486b27: 稱善。斯並冥術之功。自誠開發。至貞觀十 T2122_.53.0486b28: 四年夏末日。忽感餘疾。自知即世。願生兜率。 T2122_.53.0486b29: 索水洗訖。又索修輿。傍自檢校不許榮厚。 T2122_.53.0486c01: 恰至月末。明相將現。無故語曰。欲來但入 T2122_.53.0486c02: 未假絃歌。顧侍人曰。吾聞諸行無常生滅不 T2122_.53.0486c03: 住。九品往生此言驗矣。今有童子相迎久在 T2122_.53.0486c04: 門外。吾今去世。爾等好住。佛有正戒無得 T2122_.53.0486c05: 有虧。後致憂悔也。言已出口光明照于楹内。 T2122_.53.0486c06: 又聞異香苾芬而至。但見端坐儼思。不覺其 T2122_.53.0486c07: 神已逝。時年七十有八。誠之誦業一夏法華 T2122_.53.0486c08: 斷五百遍。餘日讀誦兼而行之。猶獲兩遍。縱 T2122_.53.0486c09: 有人客要須與語者。非經度訖不共他言。略
T2122_.53.0486c12: 訪工書者一人。數倍酬直。特爲淨室令寫此 T2122_.53.0486c13: 經。一起一浴然香熏衣。仍於寫經之室鑿壁 T2122_.53.0486c14: 通外。加一竹筩。令寫經人毎欲出息。輕含 T2122_.53.0486c15: 竹筒吐氣壁外。寫經七卷八年乃畢。供養殷 T2122_.53.0486c16: 重盡其恭敬。龍門僧法端常集大衆講法華 T2122_.53.0486c17: 經。以此尼經本精定遣人請之。尼固辭不與。 T2122_.53.0486c18: 法端責讓之。尼不得已乃自送付。法端等開 T2122_.53.0486c19: 讀唯見黄紙了無文字。更開餘卷悉皆如此。 T2122_.53.0486c20: 法端等慚懼即送還尼。尼悲泣受以香水洗 T2122_.53.0486c21: 函。沐浴頂戴繞佛行道。於七日夜不暫休 T2122_.53.0486c22: 息。既而開視文字如故。知抄寫深加潔淨。
T2122_.53.0486c25: T2122_.53.0486c26: T2122_.53.0486c27: T2122_.53.0486c28: T2122_.53.0486c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 [行番号:有/無] [返り点:無/有] [CITE] |