INBUDS
法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53
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T2122_.53.0537a01: 列于空中去地數仞。虔伯委悉詳視。猶是前
T2122_.53.0537a02: 所夢者也。頃之不見。餘芳移時方歇。同居
T2122_.53.0537a03: 大小皆聞香氣。因而流汗病即小差。虔伯
T2122_.53.0537a04: 所居宇卑陋。于時自覺處在殿堂。廊壁瑰
T2122_.53.0537a06: 齊時。有釋僧護。守道直心不求慧業。願造丈
T2122_.53.0537a07: 八石像。咸怪其言。後於寺北谷中。見一臥石
T2122_.53.0537a08: 可長丈八。乃雇匠營造。向經一周。面復粗
T2122_.53.0537a09: 了。而背猶著地。以六具拗擧之如初不動。經
T2122_.53.0537a10: 夜至旦忽然自翻。即就營訖移置佛堂。晋州
T2122_.53.0537a11: 陷日像汗流地。周兵入齊燒諸佛寺。此像獨
T2122_.53.0537a12: 不變色。又欲倒之。人牛六十頭挽不動。忽有
T2122_.53.0537a13: 異僧以瓦木土塹壘而圍之。須臾便了。失僧
T2122_.53.0537a14: 所在。像後降夢信心者日。吾患指痛。其人寤
T2122_.53.0537a15: 而視焉。乃木傷其二指也。遂即補之。開皇
T2122_.53.0537a16: 十年有盜像幡蓋者。夢丈八人。入室責之。賊
T2122_.53.0537a17: 遂＊慚＊悑悔而謝焉。其像現在
T2122_.53.0537a18: 唐京師大莊嚴寺釋智興。俗縁宋氏。洺州
T2122_.53.0537a19: 人也。謙約成務勵行堅明。依首律師誦經持
T2122_.53.0537a20: 律。心口相弔不輟昏曉。至大業五年仲冬。次
T2122_.53.0537a21: 當維那。鳴鍾依時僧徒無擾。同寺僧名三果
T2122_.53.0537a22: 者有兄。從煬帝南幸江都。中路身亡。初無凶
T2122_.53.0537a23: 告。通夢其妻曰。吾行達彭城不幸病死。由齋
T2122_.53.0537a24: 戒不持今墮地獄。備經五苦辛酸叵述。誰知
T2122_.53.0537a25: 吾苦。頼以今月初日。蒙莊嚴寺僧智興鳴
T2122_.53.0537a26: ＊鍾發響聲振地獄。同受苦者一時解脱。今生
T2122_.53.0537a27: 樂處思報其恩。汝可具絹十匹早奉與之。并
T2122_.53.0537a28: 陳吾意寄禮殷誠。從眠驚寤＊怪夢所由。與
T2122_.53.0537a29: 人共説初無信者。尋又重夢及諸巫覡咸陳
T2122_.53.0537b01: 前説。後經十日凶告奄至。恰與夢同。果乃奉
T2122_.53.0537b02: 絹與之。而興自陳無徳。並施大衆。寺主恭禪
T2122_.53.0537b03: 師等合寺大徳。咸問興曰。何縁鍾鳴乃感斯
T2122_.53.0537b04: 應。興曰。余無他術。見付法藏傳云。罽膩吒
T2122_.53.0537b05: 王受苦。由鳴＊鍾得停。及増一阿含經鳴＊鍾
T2122_.53.0537b06: 偈。福敬遵此轍勵力行之。嚴冬登樓風切
T2122_.53.0537b07: 皮肉。僧給羔袖用執＊鍾椎。興自勵意露手鳴
T2122_.53.0537b08: 椎。掌中傷破不以爲苦。兼鳴鍾之始。先發善
T2122_.53.0537b09: 願。願諸賢聖同入道場。同受法食。然後三下。
T2122_.53.0537b10: 將欲長打如先致敬。願諸惡趣聞此＊鍾聲。倶
T2122_.53.0537b11: 時離苦速得解脱。如斯願行志常奉修。豈
T2122_.53.0537b12: 惟徹誠遂能遠感。衆服其言。倍驗非謬。以
T2122_.53.0537b13: 貞觀六年三月。遘疾少時。自知後世。捨縁身
T2122_.53.0537b14: 資召諸師友。因食陳別。尋卒莊嚴。春秋四十
T2122_.53.0537b16: 法苑珠林卷第三十二
T2122_.53.0537b17:
T2122_.53.0537b18:
T2122_.53.0537b19:
T2122_.53.0537b20:法苑珠林卷第三十三
T2122_.53.0537b21: ＊西明寺沙門釋道世撰
T2122_.53.0537b23: 述意部 興福部 生信部 校量部
T2122_.53.0537b24: 修造部 嚫施部 雜福部 洗僧部
T2122_.53.0537b25: 述意部第一
T2122_.53.0537b26: 昔優填初刻栴檀。波斯始鑄金質。皆現寫眞
T2122_.53.0537b27: 容工圖妙相。故能流光動瑞避席施虔。爰至
T2122_.53.0537b28: 髮爪兩塔衣影二臺。皆是如來在世已見成
T2122_.53.0537b29: 軌。自收迹河邊闍維林外。八王請分還國起
T2122_.53.0537c01: 塔及瓶炭二所。於是十刹興焉。其生處得
T2122_.53.0537c02: 道説法涅槃。髮髻頂骨四牙雙跡鉢杖唾壺
T2122_.53.0537c03: 泥洹僧等。皆樹塔勒銘標碣神異。爾後百有
T2122_.53.0537c04: 餘年。阿育王遣使浮海。壞撤諸塔分取舍利。
T2122_.53.0537c05: 還値風潮頗有遺落。故今海族之中時或遇
T2122_.53.0537c06: 者是。後八萬四千因之而起。育王諸女亦次
T2122_.53.0537c07: 發淨心。並鐫石鎔金圖寫神状。至能浮江
T2122_.53.0537c08: 汎海影化東川。雖復靈迹潜通而未彰視聽。
T2122_.53.0537c09: 及蔡愔秦景自西域還至。始傳畫
釋迦。於
T2122_.53.0537c10: 是涼臺壽陵並圖其相。目茲厥後形像塔廟。
T2122_.53.0537c11: 與時競列。洎于梁代遺光粤盛。但法身無
T2122_.53.0537c12: 像因感故形。感見有參差。故形應有殊別。若
T2122_.53.0537c13: 乃心路蒼茫則眞儀隔化。情志慊忉則木石
T2122_.53.0537c14: 開心。故劉殷至孝誠感。釜庾爲之生銘。丁蘭
T2122_.53.0537c15: 温凊竭誠。木母以之變色。魯陽迴戈而日轉。
T2122_.53.0537c16: 杞婦下涙而城崩。斯皆惻隱入其性情。故使
T2122_.53.0537c17: 徴祥昭乎耳目。是知道藉人弘。神由物感。
T2122_.53.0537c18: 豈曰虚哉。是以祭神如神在。則神道交矣。敬
T2122_.53.0537c19: 像如敬佛。則法身應矣。故入道必以智慧
T2122_.53.0537c20: 爲本。智慧必以福徳爲基。譬猶鳥備二翼儵
T2122_.53.0537c21: 擧萬尋。車足兩輪一馳千里。豈不勤哉。豈不
T2122_.53.0537c22: 勗哉
T2122_.53.0537c23: 興福部第二
T2122_.53.0537c24: 如佛説福田經云。佛告天帝。復有七法廣施。
T2122_.53.0537c25: 名曰福田。行者得福即生梵天。何謂爲七。一
T2122_.53.0537c26: 者興立佛圖僧房堂閣。二者園果浴池樹木
T2122_.53.0537c27: 清涼。三者常施醫藥療救衆病。四者作牢堅
T2122_.53.0537c28: 船濟度人民。五者安設橋梁過度羸弱。六者
T2122_.53.0537c29: 近道作井渇乏得飮。七者造作圊厠施便利
T2122_.53.0538a01: 處。是爲七事得梵天福
T2122_.53.0538a02: 爾時座中有一比丘。名曰聽聰。聞法欣悦。即
T2122_.53.0538a03: 白佛言。我自惟念。先世之時生波羅奈國。爲
T2122_.53.0538a04: 長者子。於大道邊起立精舍。床臥漿糧供給
T2122_.53.0538a05: 衆僧。行路頓乏亦得止息。縁此功徳命終生
T2122_.53.0538a06: 天爲天帝釋。下生世間爲轉輪王。各三十六
T2122_.53.0538a07: 返典領天人。九十一劫足下生毛。躡空而遊。
T2122_.53.0538a08: 食福自然。今値世尊顧臨衆生。蠲我愚濁安
T2122_.53.0538a09: 以淨慧。生死栽枯。號曰眞人。功報成諦。其
T2122_.53.0538a10: 爲然矣。復有一比丘。名曰波拘盧。即白佛
T2122_.53.0538a11: 言。憶念我昔生拘那竭國。爲長者子。時世
T2122_.53.0538a12: 無佛。衆僧教化大會説法。我往聽法聞法
T2122_.53.0538a13: 歡喜。將一藥果名訶黎勒奉上衆僧。縁此果
T2122_.53.0538a14: 報命終生天。下生世間常處尊貴。與衆超絶
T2122_.53.0538a15: 九十一劫未曾疾病。餘福値佛逮得應眞
T2122_.53.0538a16: 復有一比丘。名曰須陀耶。即白世尊曰。我念
T2122_.53.0538a17: 宿命生維耶離國。爲小民家子。時世無佛。衆
T2122_.53.0538a18: 僧教化。我時持酪入市欲賣。値衆僧大會
T2122_.53.0538a19: 講法。過而立聽。聞法歡喜。即擧瓶酪布施衆
T2122_.53.0538a20: 僧。僧得祝願益懷欣躍。縁此福徳命終生
T2122_.53.0538a21: 天上。下生世間恒處尊貴。九十一劫末後餘
T2122_.53.0538a22: 愆。下生世間母妊數月。得病命終。埋母塚
T2122_.53.0538a23: 中。月滿乃生。塚中七年飮死母乳用自濟活。
T2122_.53.0538a24: 微福値佛逮得應眞
T2122_.53.0538a25: 復有一比丘。名曰阿難。即白世尊曰。憶念我
T2122_.53.0538a26: 昔生羅閲祇國。爲庶民子。身生惡瘡治之不
T2122_.53.0538a27: 差。有親友道人來語我言。當浴衆僧取其
T2122_.53.0538a28: 浴汁。以用洗瘡亦可得愈。又可得福。我即歡
T2122_.53.0538a29: 喜。往到寺中加敬至心。更作新井香油浴
T2122_.53.0538b01: 具。洗浴衆僧取其浴汁。以用洗瘡尋蒙除愈。
T2122_.53.0538b02: 縁是功徳所生端正。金色晃𦸸不受塵垢。九
T2122_.53.0538b03: 十一劫常得淨福。増徳廣遠今復値佛。心垢
T2122_.53.0538b04: 消除逮得應眞。爾時座中有一比丘尼。名曰
T2122_.53.0538b05: 柰女。即白佛言。我念宿命生波羅柰國。爲
T2122_.53.0538b06: 貧女人。時世有佛。名曰迦葉。時與大衆圍繞
T2122_.53.0538b07: 説法。我時在座聞經歡喜。意欲布施。顧無所
T2122_.53.0538b08: 有。自惟貧賤。心用悲感。詣他園囿乞求果蓏。
T2122_.53.0538b09: 當以施佛。乞得一柰大而香好。
一杆水
T2122_.53.0538b10: 并柰一枚。奉迦葉佛及諸衆僧。佛知至意祝
T2122_.53.0538b11: 願受之。分布水柰一切周普。縁此福祚命終
T2122_.53.0538b12: 生天得爲天后。下生世間不由胞胎。九十一
T2122_.53.0538b13: 劫生柰華中。端正鮮潔常識宿命。今値世尊
T2122_.53.0538b14: 開示道眼
T2122_.53.0538b15: 爾時天帝即從座起。爲佛作禮。長跪叉手。白
T2122_.53.0538b16: 佛言。世尊。我自惟念。先世之時生拘留大國。
T2122_.53.0538b17: 爲長者子。青衣抱行入城遊觀。偶値衆僧街
T2122_.53.0538b18: 巷分衞。時見人民施者甚多。即自念言。願得
T2122_.53.0538b19: 財寶布施衆僧不亦快乎。即解珠纓布施衆
T2122_.53.0538b20: 僧。同心＊祝願歡喜而去。從是因縁壽終生
T2122_.53.0538b21: 天。得爲天帝。九十一劫永離八難。佛告天
T2122_.53.0538b22: 帝及諸大衆。聽我自説宿命所行。昔我前世
T2122_.53.0538b23: 於波羅柰國。近大道邊安設＊圊厠。國中人
T2122_.53.0538b24: 衆得輕安者。莫不感義。縁此功徳世世清
T2122_.53.0538b25: 淨。累劫行道穢染不汚。金色晃𦸸塵垢不著。
T2122_.53.0538b26: 食自消化無便利之患
T2122_.53.0538b27: 佛告天帝。九十六種道中佛道最尊。九十六
T2122_.53.0538b28: 種法中佛法最眞。九十六種僧中佛僧最正。
T2122_.53.0538b29: 所以者何。由如來從阿僧祇劫發願誠諦。殞
T2122_.53.0538c01: 命積徳誓爲衆生。六度四等衆善普備。得慧
T2122_.53.0538c02: 成滿。三界天尊無能及者。其有衆生。發一
T2122_.53.0538c03: 敬心。向如來者。勝獲大千世界珍寶施矣。三
T2122_.53.0538c04: 十七品十二部經。分別罪福言皆至誠。開三
T2122_.53.0538c05: 乘教皆得奉行。聞者歡喜。樂作沙門。信佛
T2122_.53.0538c06: 行法。志尚清高。捨世貪諍導世間福。天人路
T2122_.53.0538c07: 通衆僧之由矣。是爲最尊無上之道
T2122_.53.0538c08: 生信部第三
T2122_.53.0538c09: 如舊雜譬喩經云。昔舍衞城外有人婦。清
T2122_.53.0538c10: 信戒行純具。佛自至門乞食。婦以飯著佛鉢
T2122_.53.0538c11: 中。却行作禮。佛言。種一生十。種十生百。種
T2122_.53.0538c12: 百生千。種千生萬。種萬生億。得見諦道。其
T2122_.53.0538c13: 夫不信。默於後聽。佛＊祝願。夫曰。瞿曇沙門
T2122_.53.0538c14: 言何過甚。施一鉢飯乃得爾福。復見諦道。佛
T2122_.53.0538c15: 言。卿從何來。答曰。從城中來。佛言。汝見尼
T2122_.53.0538c16: 拘陀樹高幾許耶。答曰。高四五里。歳下數萬
T2122_.53.0538c17: 斛實。其核大如芥子。佛言。汝語過甚。何有
T2122_.53.0538c18: 種一芥子乃高四五里歳下數十萬子。答曰。
T2122_.53.0538c19: 世人共見其實如是。佛言。地是無知其報力
T2122_.53.0538c20: 尚爾。何況人是有情。歡喜特一鉢飯上佛。
T2122_.53.0538c21: 其福甚大不可稱量。夫婦二人心開意解。應
T2122_.53.0538c22: 時即得須陀洹道
T2122_.53.0538c23: 又智度論云。昔佛在世時。佛與阿難從舍婆
T2122_.53.0538c24: 提城。向婆羅門城。時婆羅門城王屬外道。聞
T2122_.53.0538c25: 佛欲來即立制限。若與佛食共佛語者當罰
T2122_.53.0538c26: 金錢五百文。後佛來到入城乞食。人皆閉門。
T2122_.53.0538c27: 佛與阿難空鉢而出。見一老婢持破瓦器。盛
T2122_.53.0538c28: 臭潘淀出門棄之。見佛相好空鉢而來。心
T2122_.53.0538c29: 念欲施。佛知其意。申鉢從乞所棄＊潘淀。婢
T2122_.53.0539a01: 即淨心持來施佛。佛受施已語阿難言。此婢
T2122_.53.0539a02: 因施十五劫中。天上人間受福快樂不墮惡
T2122_.53.0539a03: 道。後得男身出家學道成辟支佛。當時佛邊
T2122_.53.0539a04: 有一婆羅門。聞佛此語。即語佛言。汝是淨飯
T2122_.53.0539a05: 王之太子。何故爲食而作妄語。是時佛即出
T2122_.53.0539a06: 舌覆面上至髮際。而語之言。汝頗見有如此
T2122_.53.0539a07: 舌人而作妄語不。婆羅門言。若舌覆鼻尚不
T2122_.53.0539a08: 妄語。何況覆面上至髮際。即生信心而白佛
T2122_.53.0539a09: 言。我今不解少施報多。佛即告言。汝頗曾見
T2122_.53.0539a10: 希有事不。婆羅門言。我曾行見尼拘陀樹。
T2122_.53.0539a11: 其蔭遍覆五百乘車。佛即問言。樹種大小。彼
T2122_.53.0539a12: 答言。大如芥子三分之一。佛復語言。誰當
T2122_.53.0539a13: 信汝。婆羅門言。實爾。世尊。我眼見之非妄
T2122_.53.0539a14: 語也。佛即語言。我見此女淨心施佛。得大果
T2122_.53.0539a15: 報亦如此樹因少報多。時婆羅門心開意解。
T2122_.53.0539a16: 向佛懺悔。佛爲説法。得須陀洹。即時擧手大
T2122_.53.0539a17: 唱聲言。一切衆人甘露門開。如何不出。諸
T2122_.53.0539a18: 人開已皆送五百金錢與王。請佛供養即破
T2122_.53.0539a19: 制限。王與群臣亦歸依佛。佛爲説法悉獲道
T2122_.53.0539a20: 果。以是因縁如來所説無有虚妄。善惡果報
T2122_.53.0539a21: 必受不差。一切衆生應當信受
T2122_.53.0539a22: 又譬喩經云。昔有二比丘倶得須陀洹果。一
T2122_.53.0539a23: 人常行教化乞丐。以用作福布施飯僧。一人
T2122_.53.0539a24: 但直坐禪自守不樂作福。時坐禪者語乞者
T2122_.53.0539a25: 言。何不坐禪唐自勤苦。修福者言。佛常亦
T2122_.53.0539a26: 説比丘云。當修行布施。後倶命終生長者家。
T2122_.53.0539a27: 乞作福者爲長者家子。奴婢承給衣食自然。
T2122_.53.0539a28: 快樂無極。其坐禪者生爲婢子。在地獨坐饑
T2122_.53.0539a29: 渇啼哭。倶知宿命。時長者子語婢子言。我
T2122_.53.0539b01: 本語汝。汝當布施不肯用語。是汝自過。何爲
T2122_.53.0539b02: 啼哭。其長者子長大騎乘。出行遊觀一切奴
T2122_.53.0539b03: 客。及以婢子皆侍從出。後時二人倶求出家。
T2122_.53.0539b04: 既出家已得阿羅漢果。其長者子常直端坐。
T2122_.53.0539b05: 人皆競送衣食來與。其婢子者在外乞求人
T2122_.53.0539b06: 無與者。常受饑渇。以是因縁行道之人。不
T2122_.53.0539b07: 但持戒禪誦而已。亦當布施作諸福徳。故大
T2122_.53.0539b08: 愛道經。佛説偈云
T2122_.53.0539b09: 夙夜不學 日無所竟 動入罪中
T2122_.53.0539b10: 宛轉益深 自沒其體 其亦苦辛
T2122_.53.0539b11: 往而不返 投命太山 地獄之罪
T2122_.53.0539b12: 難可堪任 生時不學 死當入淵
T2122_.53.0539b13: 老不止婬 塵滅世間 呼吸而盡
T2122_.53.0539b14: 何足自珍 能自改悔 守命良眞
T2122_.53.0539b15: 今世滅罪 後世得申 有財不施
T2122_.53.0539b16: 世世受貧
T2122_.53.0539b17: 校量部第四
T2122_.53.0539b18: 如須達經云。世尊告須達長者曰。有居士行
T2122_.53.0539b19: 施。不信施與。不隨時與。不自手與。不往而施
T2122_.53.0539b20: 與。亦不知。亦不信。亦不知有因縁行果報
T2122_.53.0539b22: 世。有鞞藍大婆羅門。大富多財。彼作大施。
T2122_.53.0539b23: 以八十四千金鉢碎銀滿中。彼行大施。八十
T2122_.53.0539b24: 四千銀鉢滿中碎金。八十四千金鉢滿中碎
T2122_.53.0539b25: 金。八十四千銀鉢滿中碎銀。八十四千象。象
T2122_.53.0539b26: 白如雪。八十四千馬。金飾交露。八十四千牛
T2122_.53.0539b27:
乳滿器。八十四千玉女。端正殊妙諸纓嚴
T2122_.53.0539b28: 飾。如是行施餘不可數。彼居士鞞藍大富。作
T2122_.53.0539b29: 如是大施。與閻浮提凡夫人。寧施與彼一仙
T2122_.53.0539c01: 人得福多。雖與仙人。不如施一須陀洹此得
T2122_.53.0539c02: 福多。雖與須陀洹。不如施與一斯陀含。雖與
T2122_.53.0539c03: 斯陀含。不如施一阿那含。雖與阿那含。不如
T2122_.53.0539c04: 施與阿羅漢。百須陀洹雖與百斯陀含。不
T2122_.53.0539c05: 如施與一阿那含。雖與百阿那含。不如施與
T2122_.53.0539c06: 一阿羅漢。雖與百阿羅漢。不如施與一辟支
T2122_.53.0539c07: 佛。雖與百辟支佛。不如施與如來無所著等
T2122_.53.0539c08: 正覺此得福多。彼居士作如是施與。閻浮提
T2122_.53.0539c09: 凡夫人。至百辟支佛作房舍以施招提僧。得
T2122_.53.0539c10: 福増多。雖與招提僧。不如以清淨意作三自
T2122_.53.0539c11: 歸佛法僧受其戒此得福多。雖受三歸受戒。
T2122_.53.0539c12: 不如於一衆生行於慈悲至＊牛頃此得福
T2122_.53.0539c13: 多。雖於一切衆生分別行慈下至＊牛頃。謂
T2122_.53.0539c14: 不如一切行無常苦空無我思惟念者。下至
T2122_.53.0539c15: 一彈指頃。此得福多。又増一阿含經云。爾時
T2122_.53.0539c16: 世尊告諸比丘。有四梵福。云何爲四。若有
T2122_.53.0539c18: 初受梵天之福。若有信人能補治故寺者。是
T2122_.53.0539c19: 謂第二受梵天之福。若有信人能和合聖衆
T2122_.53.0539c20: 者。是謂第三受梵天之福。若佛初轉法輪時。
T2122_.53.0539c21: 諸天世人勸請轉法輪。是謂第四受梵天之
T2122_.53.0539c22: 福。爾時有異比丘白世尊言。梵天之福竟
T2122_.53.0539c23: 爲多少。世尊告曰閻浮里地衆生所有功徳。
T2122_.53.0539c24: 如是展轉行從四天下至他化自在天之福。
T2122_.53.0539c25: 故不如一梵天王之福。若求其福。此是其量
T2122_.53.0539c26: 也
T2122_.53.0539c27: 又薩婆多論云。有檀越與闡那比丘三十萬
T2122_.53.0539c28: 錢作大房。即日成即日崩倒。功用甚大檀越
T2122_.53.0539c29: 心退。諸比丘爲檀越説法。房雖崩倒功徳
T2122_.53.0540a01: 成就。房未壞時。佛已到此房中。即是受用。
T2122_.53.0540a02: 佛是無上福田。佛既受用。功徳深廣不可測
T2122_.53.0540a03: 量。又房始成有一新受戒年少比丘戒徳清
T2122_.53.0540a04: 淨。入此房中已畢。檀越信施之徳。若起億數
T2122_.53.0540a05: 種種房閣莊嚴。下至金剛地際高廣嚴飾。猶
T2122_.53.0540a06: 若須彌。設有一淨戒比丘。暫時受用已畢。
T2122_.53.0540a07: 施恩以戒非世間是向泥洹門。不同房舍臥
T2122_.53.0540a08: 具飮食湯藥是世間法非是離世難得之法
T2122_.53.0540a09: 修造部第五
T2122_.53.0540a10: 若欲修造理須如法。造作雖少得福無量。若
T2122_.53.0540a11: 不依法縱多無益。故佛在金棺敬福經云。經
T2122_.53.0540a12: 像主莫論道。雇經像之匠莫云客作。造佛布
T2122_.53.0540a13: 施二人獲福不可度量。欲説其福窮劫不盡。
T2122_.53.0540a14: 受若約勅是佛眞子。如是精誠造少福多。問
T2122_.53.0540a15: 工匠之法作經像得物。合取直不。佛言。不
T2122_.53.0540a16: 得取價直。如賣父母取財者。逆過三千。眞
T2122_.53.0540a17: 是天魔。急離吾佛法。非我眷屬。飮酒食肉
T2122_.53.0540a18: 五辛之徒。不依聖教。雖經像數如塵沙。其
T2122_.53.0540a19: 福甚少。蓋不足言。劫燒之時不入海龍王宮。
T2122_.53.0540a20: 勞而少功。不敬之罪死入地獄。土匠無益諸
T2122_.53.0540a21: 天不祐。不如不造直心禮拜得福無量。如向
T2122_.53.0540a22: 所列。造多福少。若像師造像不具相者。五
T2122_.53.0540a23: 百萬世中諸根不具。第一盡心爲上。妙果先
T2122_.53.0540a24: 昇
T2122_.53.0540a25: 又罪福決疑經云。僧尼白衣等。或自捨財及
T2122_.53.0540a26: 勸化得物擬佛受用經營。人將此物造作鳥
T2122_.53.0540a27: 獸形像安佛槃上者。計損滿五犯逆罪究竟
T2122_.53.0540a28: 不還。一劫墮阿鼻地獄。贖香油燈供養者無
T2122_.53.0540a29: 犯。佛不求利無人堪消。初獻佛時上中下
T2122_.53.0540b01: 座。必教白衣奉佛及僧。獻佛竟行與僧食
T2122_.53.0540b02: 不犯。若不爾者食佛物故。千億歳墮阿鼻地
T2122_.53.0540b03: 獄。檀越不受前教亦招前報。若生人間。九
T2122_.53.0540b04: 百萬歳墮下賤生。何以故。佛物無人能評價
T2122_.53.0540b05: 故
T2122_.53.0540b06: 述曰。此謂施主決定入佛受用。所以須贖。
T2122_.53.0540b07: 若如今時齋上毎出佛槃飮食。情通彼此不
T2122_.53.0540b08: 局情者。食訖還入施主不勞牧贖。如七月
T2122_.53.0540b09: 十五日獻佛及僧。無佛僧受用即須贖用也」
T2122_.53.0540b10: 又觀佛三昧經云。時優填王戀慕世尊鑄
T2122_.53.0540b11: 金爲像。聞佛當下寶階。象載金像來迎世
T2122_.53.0540b12: 尊。爾時金像從象上下。猶如生佛足歩虚
T2122_.53.0540b13: 空。足下雨華。亦放光明。來迎世尊。合掌
T2122_.53.0540b14: 叉手爲佛作禮
T2122_.53.0540b15: 爾時世尊亦復長跪合掌向像。空中百千化
T2122_.53.0540b16: 佛。亦皆合掌長跪向像。爾時世尊而語像言。
T2122_.53.0540b17: 汝於來世大作佛事。我滅度後。我諸弟子以
T2122_.53.0540b18: 付囑汝。空中化佛異口同音。咸作是言。若
T2122_.53.0540b19: 有衆生於佛滅後。造立形像持用供養。是
T2122_.53.0540b20: 人來世必得念佛清淨三昧
T2122_.53.0540b21: 又外國記云。佛上忉利天爲母説法經九十
T2122_.53.0540b22: 日。波斯匿王思欲見佛。刻牛頭栴檀作如
T2122_.53.0540b23: 來像。置佛坐處。佛後還入精舍。像出迎佛。
T2122_.53.0540b24: 佛言。還坐。吾般涅槃後可爲四部衆作諸法
T2122_.53.0540b25: 式。像即還坐。此像是衆像之始也。佛移住
T2122_.53.0540b26: 兩邊小精舍。與像異處相去二十歩。祇桓
T2122_.53.0540b27: 精舍本有七層。諸國競興供養不絶。堂内
T2122_.53.0540b28: 長明燈鼠銜燈炷。燒諸旛蓋。遂及精舍。七
T2122_.53.0540b29: 重都盡。諸國王人民皆大悲惱。界檀像已燒。
T2122_.53.0540c01: 却後四五日。開東邊小精舍戸。忽見本像
T2122_.53.0540c02: 移向彼房。衆大歡喜。共治精舍。得作兩重。
T2122_.53.0540c03: 像像本處
T2122_.53.0540c04: 又優填王作佛形像經云。昔佛在世時。跋耆
T2122_.53.0540c05: 國王。名曰優填。來至佛所頭面頂禮。合掌
T2122_.53.0540c06: 白佛言。世尊。若佛滅後其有衆生作佛形像。
T2122_.53.0540c07: 當得何福。佛告王曰。若當有人作佛形像。功
T2122_.53.0540c08: 徳無量不可稱計。世世所生不墮惡道。天上
T2122_.53.0540c09: 人中受福快樂。身體常作紫磨金色。眼目清
T2122_.53.0540c10: 潔面貌端正。身體手足奇絶妙好。常爲衆人
T2122_.53.0540c11: 之所愛敬。若生人中。常生帝王大臣長者賢
T2122_.53.0540c12: 善家子。所生之處豪尊富貴。財産珍寶不可
T2122_.53.0540c13: 稱數。常爲父母兄弟宗親之所愛重。若作帝
T2122_.53.0540c14: 王王中特尊。爲諸國王之所歸仰。乃至得
T2122_.53.0540c15: 轉輪聖王王四天下。七寶自然千子具足。飛
T2122_.53.0540c16: 升天上無所不至。若生天上天中最勝。乃至
T2122_.53.0540c17: 得作六欲天王。於六天中尊貴第一。若生梵
T2122_.53.0540c18: 天作大梵王。端正無比勝諸梵天。常爲諸梵
T2122_.53.0540c19: 之所尊敬。後皆得生無量壽國。作大菩薩最
T2122_.53.0540c20: 尊第一。過無數劫當得成佛。入泥洹道。若
T2122_.53.0540c21: 當有人作佛形像獲福如是。又法華經偈云
T2122_.53.0540c22: 若人爲佛故 建立諸形像
T2122_.53.0540c23: 乃至童子戲 若草木及筆
T2122_.53.0540c24: 或有指爪甲 而畫作佛像
T2122_.53.0540c25: 如是諸人等 皆已成佛道
T2122_.53.0540c26: 又造立形像福報經云。佛至拘羅瞿國。時
T2122_.53.0540c27: 國主名優＊填王。年始十四。聞佛當來。即
T2122_.53.0540c28: 勅傍臣左右皆悉迎佛。到以頭面禮佛。長
T2122_.53.0540c29: 跪叉手白佛言。天上人中無能及佛者。光明
T2122_.53.0541a01: 巍巍乃能如是。佛去已後恐不復見。今欲
T2122_.53.0541a02: 作佛形像恭敬承事。得何福報。願佛哀愍爲
T2122_.53.0541a03: 我説之
T2122_.53.0541a04: 爾時世尊説偈答曰
T2122_.53.0541a05: 王諦聽吾説 福地上灰土
T2122_.53.0541a06: 福徳無過者 作佛形像報
T2122_.53.0541a07: ＊常生大富家 尊貴無極珍
T2122_.53.0541a08: 眷屬常恭敬 作佛形像報
T2122_.53.0541a09: 常得天眼報 無比紺青色
T2122_.53.0541a10: 作佛形像報 父母見歡喜
T2122_.53.0541a11: 端正威徳重 愛樂終無厭
T2122_.53.0541a12: 作佛形像報 金色身焔光
T2122_.53.0541a13: 猶妙師子像 衆生見歡喜
T2122_.53.0541a14: 作佛形像報 閻浮提大姓
T2122_.53.0541a15: 刹利婆羅門 福人於中生
T2122_.53.0541a16: 作佛形像報 不生邊地國
T2122_.53.0541a17: 不盲不醜陋 六情常完具
T2122_.53.0541a18: 作佛形像報 臨終識宿命
T2122_.53.0541a19: 見佛在其前 不覺死苦時
T2122_.53.0541a20: 作佛形像報 作大名聞王
T2122_.53.0541a21: 金輪飛行帝 典主四天下
T2122_.53.0541a22: 作佛形像報 作釋天名因
T2122_.53.0541a23: 神足典第二 三十三天奉
T2122_.53.0541a24: 作佛形像報 此過出欲界
T2122_.53.0541a25: 作梵梵天王 迦夷衆梵恭
T2122_.53.0541a26: 作佛形像報 受福正如是
T2122_.53.0541a27: 若能刻畫作 天地尚可稱
T2122_.53.0541a28: 此福不可量 是故供養佛
T2122_.53.0541a29: 華香香汁塗 供養大士者
T2122_.53.0541b01: 得漏盡無爲
T2122_.53.0541b02: 又付法藏經云。昔過去九十一劫。毘婆尸
T2122_.53.0541b03: 佛入涅槃後。四部弟子起七寶塔。時彼塔中
T2122_.53.0541b04: 有佛形像。面上金色少處缺壞。有一貧女
T2122_.53.0541b05: 遊行乞匃得一金珠。見像面壞欲傅像面。迦
T2122_.53.0541b06: 葉爾時作鍛金師。女即持往倩令修造。金師
T2122_.53.0541b07: 聞福歡喜爲治。用＊傅像面。因共立願。願我
T2122_.53.0541b08: 二人常爲夫婦身眞金色常受勝樂。從是以
T2122_.53.0541b09: 來九十一劫身眞金色。生天人中快樂無極。
T2122_.53.0541b10: 最後託生第七梵天。時摩竭國有婆羅門名
T2122_.53.0541b11: 尼倶律陀。過去修福聰明多智。巨富無量
T2122_.53.0541b12: 金銀七寶。牛羊田宅奴婢車乘。比瓶沙王千
T2122_.53.0541b13: 倍爲勝。瓶沙王有金犁千具。彼婆羅門恐
T2122_.53.0541b14: 與王齊畏招罪咎。其家但作九百九十九具
T2122_.53.0541b15: 金犁。唯少一具。其家有。最下之者具價
T2122_.53.0541b16: 猶直百千兩金。有六十箪金粟。一箪有三
T2122_.53.0541b17: 百四十斛。其家雖富而無兒息。於其舍側
T2122_.53.0541b18: 有一樹神。夫婦常往祈請祭祀。求乞有子
T2122_.53.0541b19: 多年無應。瞋忿語曰。今更七日盡心奉事。
T2122_.53.0541b20: 若復無驗必相定燒樹。樹神愁怖告四天王。
T2122_.53.0541b21: 王告帝釋。釋觀閻浮提無堪彼子。即詣梵天
T2122_.53.0541b22: 王廣宣上事。梵王即以天眼遍觀見一梵天
T2122_.53.0541b23: 臨當命終。即往語之。勸其往生。梵天受教即
T2122_.53.0541b24: 來託生。滿足十月生一男兒。顏貌端正身眞
T2122_.53.0541b25: 金色。光明赫奕照四十里。相師占曰。此兒
T2122_.53.0541b26: 宿福必當出家。父母聞之甚懷愁惱。夫婦議
T2122_.53.0541b27: 曰。當設何方斷絶其意。覆自思惟。世所耽著
T2122_.53.0541b28: 唯有美色。當爲娉娶端正好女用斷其情。至
T2122_.53.0541b29: 年十五欲爲娉妻。語父母言。我志清淨不須
T2122_.53.0541c01: 婦也。父母不聽。兒知難免便設權計。語父
T2122_.53.0541c02: 母言。能爲我得紫金色女端正超世。我當納
T2122_.53.0541c03: 之。父母即召諸婆羅門遍行娉求。諸婆羅門
T2122_.53.0541c04: 鑄一金女。端正奇特輿行村落高聲唱言。若
T2122_.53.0541c05: 有女人得見金神禮拜之者。後出嫁時必得
T2122_.53.0541c06: 好婿。身眞金色端正殊妙。女聞悉出。唯有一
T2122_.53.0541c07: 女躯體金色端正殊好。即是往日施金女也。
T2122_.53.0541c08: 以昔勝縁有此妙身。志樂清潔獨不肯出。諸
T2122_.53.0541c09: 女強將共見金神。此女即到。金色光明映奪
T2122_.53.0541c10: 金神。婆羅門見即爲娉得。既到夫家。夫婦相
T2122_.53.0541c11: 對各皆清潔了無欲意。共立要契各住一房。
T2122_.53.0541c12: 父母知已毀除一房。令共同室安置一床。迦
T2122_.53.0541c13: 葉語婦。我若眠息汝當經行。汝若眠息我當
T2122_.53.0541c14: 經行。後次婦臥垂手床前。毒蛇入室欲螫其
T2122_.53.0541c15: 手。迦葉見已以衣裹手擧著床上。婦更驚
T2122_.53.0541c16: 寤而責之曰。共我立誓要不相近。今復何
T2122_.53.0541c17: 縁竊擧吾手。迦葉答言。有蛇來入恐傷汝手。
T2122_.53.0541c18: 故擧之耳。即指蛇示婦意乃＊寤。夫婦節操
T2122_.53.0541c19: 深厭世間。啓辭父母求欲出家。父母見已遂
T2122_.53.0541c20: 便聽許。於是夫婦倶共出家來至佛所。佛與
T2122_.53.0541c21: 分座。佛爲説法。即於座上得阿羅漢。婦於
T2122_.53.0541c22: 後時亦得羅漢。迦葉在世。常與如來對坐説
T2122_.53.0541c23: 法。佛滅度後所有法藏悉付迦葉。後時結
T2122_.53.0541c24: 三藏竟。至雞足山入般涅槃。全身不散。候
T2122_.53.0541c25: 彌勒佛出世之時。從山而出。在大衆中作十
T2122_.53.0541c26: 八變。度人無量。然後滅身。未來成佛。號曰光
T2122_.53.0541c28: 又智度論云。昔佛在世時。迦毘羅衞城中。
T2122_.53.0541c29: 淨飯王子佛弟難陀。身體端正有三十相。王
T2122_.53.0542a01: 爲納婦字孫陀利。面首端正世間少雙。難陀
T2122_.53.0542a02: 晝夜愛敬婦故不欲出家。佛以方便化令出
T2122_.53.0542a03: 家。既出家已得阿羅漢。比丘見已而白佛言。
T2122_.53.0542a04: 難陀比丘宿植何福與佛同生有三十相。身
T2122_.53.0542a05: 體端正世間無比。又捨豪貴出家得道。佛告
T2122_.53.0542a06: 比丘。乃往過去九十一劫。毘婆尸佛入涅槃
T2122_.53.0542a07: 後。難陀爾時爲大長者。於辟支佛塔廟之
T2122_.53.0542a08: 中。青黛塗壁而以畫作辟支佛像。因而發
T2122_.53.0542a09: 願。願我世世生尊貴家。常得端正身相金色。
T2122_.53.0542a10: 値佛得道。縁此善根發願功徳。從是以來
T2122_.53.0542a11: 九十一劫不墮惡道。天上人中身體端正有
T2122_.53.0542a12: 三十相。豪尊富貴快樂無極。乃至今日與我
T2122_.53.0542a13: 同生出家得道◎
T2122_.53.0542a14: ◎嚫施部第六
T2122_.53.0542a15: 如輪轉五道經云。佛言。凡作功徳隨身之行。
T2122_.53.0542a16: 燒香然燈得福甚多。燒香作福及以轉經。不
T2122_.53.0542a17: 得倩人而不＊嚫。願如倩人食豈得自飽。燒
T2122_.53.0542a18: 香潔淨然燈續明。燒香齋食讀經噠嚫。以
T2122_.53.0542a19: 爲常法。布施得福。諸天接將。萬惡皆却衆魔
T2122_.53.0542a20: 降伏。懈怠之人不能精進。一朝疾病又不吉
T2122_.53.0542a21: 利。便欲燒香方始作福。諸天未降諸魔在前。
T2122_.53.0542a22: 競來嬈觸作諸變怪。以是之故常當精進。罪
T2122_.53.0542a23: 福隨人如影隨形。種植福田如尼倶類樹。本
T2122_.53.0542a24: 種一核稍稍漸大。收子無限。佛言。阿難。施
T2122_.53.0542a25: 一得萬倍言不虚也。佛時説偈言
T2122_.53.0542a26: 賢者好布施 天神自扶將
T2122_.53.0542a27: 施一得萬倍 安樂壽命長
T2122_.53.0542a28: 今日施善人 其福不可量
T2122_.53.0542a29: 皆當得佛道 度脱諸十方
T2122_.53.0542b01: 雜福部第七
T2122_.53.0542b02: 如薩婆多論云。若作僧房及以塔像。曠路
T2122_.53.0542b03: 作井及作橋梁船。此人功徳一切時生常資
T2122_.53.0542b04: 施主。除三因縁。一前事毀壞。二此人若死。
T2122_.53.0542b05: 三若起惡邪。無此三因縁者。福徳常生
T2122_.53.0542b06: 又増一阿含經云。爾時世尊告諸比丘。有五
T2122_.53.0542b07: 施不得其福。云何爲五。一以刀施人。二以
T2122_.53.0542b08: 毒施人。三以野牛施人。四以婬女施人。五造
T2122_.53.0542b09: 作神祠。是謂有此五施不得其福。復有五施
T2122_.53.0542b10: 人天得福。云何爲五。一造作園觀。二造作
T2122_.53.0542b11: 林樹。三造作橋梁。四造作大船。五與當來過
T2122_.53.0542b12: 去造作房舍住處。是謂有此五事今得其福。
T2122_.53.0542b13: 爾時世尊便説此偈
T2122_.53.0542b14: 園觀施清涼 及作好橋梁
T2122_.53.0542b15: 河津度人民 并作好房舍
T2122_.53.0542b16: 彼人日夜中 常當受其福
T2122_.53.0542b17: 戒定以成就 此人必生天
T2122_.53.0542b18: 又僧祇律。有諸天子。以偈問佛
T2122_.53.0542b19: 何等人趣善 何等人生天
T2122_.53.0542b20: 何等人晝夜 長養善功徳
T2122_.53.0542b21: 爾時世尊。以偈答言
T2122_.53.0542b22: 曠路作好井 種植園果施
T2122_.53.0542b23: 樹林施清涼 橋船渡人民
T2122_.53.0542b24: 布施修淨戒 智慧捨慳貪
T2122_.53.0542b25: 功徳日夜増 常生天人中
T2122_.53.0542b26: 又正法念經云。若有衆生施人美水。或覆井
T2122_.53.0542b27: 泉。恐諸毒蛇墮於井中。行人飮之而致苦惱。
T2122_.53.0542b28: 命終生三空侯天受五欲樂。從此命終。若得
T2122_.53.0542b29: 人身王所愛重。若見病困咽喉出聲。餘命未
T2122_.53.0542c01: 盡。施其漿飮。或施其財。以續彼命。命終生
T2122_.53.0542c02: 深水天。如帝釋快樂。從天命終隨業流轉。不
T2122_.53.0542c03: 墮三途得受人身。從生至生。不遭病苦。無有
T2122_.53.0542c04: 惱亂。若有衆生持戒。見比丘僧以扇布施令
T2122_.53.0542c05: 得清涼讀誦經法。命終生風行天。香氣來吹
T2122_.53.0542c06: 悦樂無比。若有衆生於河津濟造立橋船。以
T2122_.53.0542c07: 善心渡持戒人。兼渡餘人不作衆惡。命終生
T2122_.53.0542c08: 持鬘天受五欲樂。命盡人中爲王典藏
T2122_.53.0542c09: 又譬喩經云。昔有母子三人常作三事。一作
T2122_.53.0542c10: 大船置於河中以渡百姓。二於都市造立好
T2122_.53.0542c11: 井以供萬民。三於四門各作圊厠給人便利。
T2122_.53.0542c12: 縁是徳功。命終之後皆生天上受福自然。下
T2122_.53.0542c13: 生人中富貴長壽。所生之處。不經三塗。設此
T2122_.53.0542c14: 微福尚獲果報巍巍無量。何況有人廣修功
T2122_.53.0542c15: 徳。造立塔寺分檀布施作諸福業。百千萬倍
T2122_.53.0542c16: 復勝於此不可計量。故成實論引經偈云
T2122_.53.0542c17: 若種樹園林 造井橋梁等
T2122_.53.0542c18: 是人所爲福 晝夜常増長
T2122_.53.0542c19: 又華手經云。佛告舍利弗。菩薩有四法終不
T2122_.53.0542c20: 退轉無上菩提。何等爲四。一者若見塔廟毀
T2122_.53.0542c21: 壞當加修治。若塊若泥乃至一塼。二者若於
T2122_.53.0542c22: 四衢道中多人觀處。起塔造像爲作念佛善
T2122_.53.0542c23: 福之縁。塔中畫作若轉法輪及出家相。乃
T2122_.53.0542c24: 至雙樹入涅槃相。三者若見有比丘僧二部
T2122_.53.0542c25: 諍訟。勤求方便令其和合。四者若見佛法欲
T2122_.53.0542c26: 壞能讀誦説。乃至一偈令法不絶。爲護法故
T2122_.53.0542c27: 敬養法師。專心護法不惜身命。菩薩若成是
T2122_.53.0542c28: 四法者。世世當作轉輪聖王。得大身力如那
T2122_.53.0542c29: 羅延。捨四天下而行出家。能得隨意修四梵
T2122_.53.0543a01: 行。命終生天作大梵王。乃至究竟成無上
T2122_.53.0543a02: 道。是故智者欲求佛道當作是學
T2122_.53.0543a03: 又放牛經出増一阿含別品同譯。佛告諸比
T2122_.53.0543a04: 丘。有十一法。放牛兒不知放牛便宜不曉養
T2122_.53.0543a05: 牛。何等爲十一。一者放牛兒不知色。二者不
T2122_.53.0543a06: 知相。三者不知摩刷。四者不知護瘡。五者不
T2122_.53.0543a07: 知作煙。六者不知擇道行。七者不知處牛。八
T2122_.53.0543a08: 者不知何道渡水。九者不知逐好水草。十者
T2122_.53.0543a09: 不知牛不遺殘。十一者不知分別養可用
T2122_.53.0543a10: 不可用。如是十一事放牛兒不曉養護其牛
T2122_.53.0543a11: 者。牛終不孳息日日有減。此喩比丘。亦有
T2122_.53.0543a12: 十一種損益不可具述。佛於是頌曰
T2122_.53.0543a13: 放牛兒審諦 牛主有福徳
T2122_.53.0543a14: 六頭牛六年 成六十不減
T2122_.53.0543a15: 放牛兒聰明 知分別諸相
T2122_.53.0543a16: 如此放牛兒 先世佛所譽
T2122_.53.0543a17: 洗僧部第八
T2122_.53.0543a18: 如譬喩經云。佛以臘月八日神通降伏六師。
T2122_.53.0543a19: 六師不如投水而死。仍廣説法度諸外道。外
T2122_.53.0543a20: 道伏化白佛言。佛以法水洗我心垢。我今請
T2122_.53.0543a22: 又摩訶刹頭經。亦名灌佛形像經云。佛告天
T2122_.53.0543a23: 下人民。十方諸佛皆用四月八日夜半時生。
T2122_.53.0543a24: 皆用四月八日夜半時去家學道。皆用四月
T2122_.53.0543a25: 八日夜半時得佛道。皆用四月八日夜半時
T2122_.53.0543a26: 般泥洹。佛言。所以用四月八日者。爲春夏之
T2122_.53.0543a27: 際殃罪悉畢。萬物普生毒氣未行。不寒不熱
T2122_.53.0543a28: 時氣和適。今是佛生日。故諸天下人民共念
T2122_.53.0543a29: 佛功徳浴佛形像。如佛在時。以示天下人。佛
T2122_.53.0543b01: 言。我爲菩薩時。三十六返爲天王帝釋。三
T2122_.53.0543b02: 十六＊返作金輪王。三十六＊返作飛行皇帝。
T2122_.53.0543b03: 今日諸賢誰有好心念釋迦佛恩徳者。以香
T2122_.53.0543b04: 華浴佛形像求第一福者。諸天鬼神所證明
T2122_.53.0543b05: 知。四月八日浴佛法時。當取三種香。一都
T2122_.53.0543b06: 梁香。二藿香。三艾納香。合三種草香按而漬
T2122_.53.0543b07: 之。此則青色水。若香少者可以紺黛秦皮權
T2122_.53.0543b08: 代之。又用欝金香手按漬之於水中。按之以
T2122_.53.0543b09: 作赤水。以水清淨用灌像訖。以白練拭之。斷
T2122_.53.0543b10: 後自占更灌名曰清淨。其福第一也
T2122_.53.0543b11: 又温室經云。佛告祇域長者。澡浴之法當用
T2122_.53.0543b12: 七物除去七病。得七福報。何謂爲七物。一
T2122_.53.0543b13: 者然火。二者淨水。三者澡豆。四者酥膏。五
T2122_.53.0543b14: 者淳灰。六楊枝。七者内衣。此是澡浴之法。
T2122_.53.0543b15: 何謂除七病。一者四大安隱。二者除風。三者
T2122_.53.0543b16: 除濕痺。四者除寒氷。五者除熱氣。六者除垢
T2122_.53.0543b17: 穢。七者身體輕便眼目清明。是爲除七病。得
T2122_.53.0543b18: 七福者。一者四大無病所生常安。二者所生
T2122_.53.0543b19: 清淨面首端正。三者身體常香衣服淨潔。四
T2122_.53.0543b20: 者肌體濡澤威光徳大。五者饒多人從拂拭
T2122_.53.0543b21: 塵垢。六者口齒香好所説肅用。七者所生之
T2122_.53.0543b22: 處自然衣服
T2122_.53.0543b23: 又十誦律云。洗浴得五利。一除塵垢。二治身
T2122_.53.0543b24: 皮膚令一色。三破寒熱。四下風氣調。五少病
T2122_.53.0543b25: 痛。舍利弗。夏盛熱時有一客作人。園中汲水
T2122_.53.0543b26: 灌樹。見舍利弗發小信心。喚舍利弗脱衣樹
T2122_.53.0543b27: 下。以水澆洗身得輕涼。作人後命終即生忉
T2122_.53.0543b28: 利天上。有大威力。爲功雖少。以遇良田獲
T2122_.53.0543b29: 報甚多。即下詣舍利弗所散華供養。舍利弗
T2122_.53.0543c01: 因其信心爲説法要。得須陀洹果
T2122_.53.0543c02: 又賢愚經云。爾時首陀會天下閻浮提。至
T2122_.53.0543c03: 世尊所請佛及僧洗浴供養。世尊默然許可。
T2122_.53.0543c04: 即設飮食并辨洗具温室。暖水調適酥油
T2122_.53.0543c05: 浣草。皆悉備有。於是世尊及諸比丘。納受
T2122_.53.0543c06: 其供共洗浴已。并厚飮食。其食甘美世所希
T2122_.53.0543c07: 有。食竟澡漱各還本處。是時阿難白佛。此
T2122_.53.0543c08: 天往昔作何功徳。形體殊妙威相奇特。光
T2122_.53.0543c09: 明顯赫如大寶山。佛告阿難。乃往過去毘婆
T2122_.53.0543c10: 尸佛時。此天彼世爲貧家子。常行庸作以
T2122_.53.0543c11: 供身口。聞佛説洗僧之徳。情中欣然便勤作
T2122_.53.0543c12: 務。得少錢穀用設洗具。并及飮食請佛衆
T2122_.53.0543c13: 僧而以盡奉。由此福行壽終之後。生首陀
T2122_.53.0543c14: 會天有此光相。七佛已來乃至千佛出世亦
T2122_.53.0543c15: 皆如是洗佛及僧。佛授記曰。於未來世兩阿
T2122_.53.0543c16: 僧祇百劫之中當得作佛。號曰淨身。十號具
T2122_.53.0543c17: 足
T2122_.53.0543c18: 又雜譬喩經云。昔佛弟難陀。乃往昔維衞
T2122_.53.0543c19: 佛時人。一洗衆僧之福功徳。自追生在釋種
T2122_.53.0543c20: 身。珮五六之相神容晃𦸸金色。乘前之福
T2122_.53.0543c21: 與佛同世。研精道場便得六通。古人施一
T2122_.53.0543c22: 猶有弘報。況今檀越能多行者。普等之行
T2122_.53.0543c23: 必逮尊號。加増歡喜廣度一切
T2122_.53.0543c24: 又福田經云。有比丘名阿難。白世尊曰。我念
T2122_.53.0543c25: 宿命生羅閲祇國爲庶民子。身生惡瘡治之
T2122_.53.0543c26: 不瘥。有親友道人來語我言。當浴衆僧取其
T2122_.53.0543c27: 浴水。以用洗瘡便可得愈。又可得福。我即
T2122_.53.0543c28: 歡喜往到寺中。加敬至心。更作新井香油浴
T2122_.53.0543c29: 具洗浴衆僧。以汁洗瘡尋蒙除愈。從此因縁。
T2122_.53.0544a01: 所生端正金色晃𦸸不受塵垢。九十一劫常
T2122_.53.0544a02: 得淨福慶祐廣遠。今復値佛心垢消滅逮得
T2122_.53.0544a03: 應眞。又十誦律云。外國浴室形圖猶如圜
T2122_.53.0544a04: 倉。開戸通煙下作伏涜。出外内施三閣齊
T2122_.53.0544a05: 人所及處。以瓶盛水滿三重閣。火氣上升。
T2122_.53.0544a06: 上閣水熱。中閣水暖。下閣水冷。隨宜自取用
T2122_.53.0544a07: 無別作湯。故云淨水耳。又増一阿含經云。爾
T2122_.53.0544a08: 時世尊告諸比丘。造作浴室有五功徳。云何
T2122_.53.0544a09: 爲五。一除風。二病得瘥。三除去塵垢。四身
T2122_.53.0544a10: 體輕便。五得肥白。若有四部之衆。欲求此五
T2122_.53.0544a11: 功徳者。當求造浴室
T2122_.53.0544a12: 又僧祇律云。若欲浴時使園民等掃灑。令淨
T2122_.53.0544a13: ＊辨具薪炭温暖得所。乃打揵稚應知入浴。
T2122_.53.0544a14: 各以腰帶繋衣作識安衣架上。入時不得掉
T2122_.53.0544a15: 兩臂而入。一手遮前而入。若欲與師揩者。當
T2122_.53.0544a16: 先白已無罪。不得一時擧兩手。當先令揩一
T2122_.53.0544a17: 臂一手覆前竟。次揩一臂一手及餘内外已。
T2122_.53.0544a18: 閉戸而坐令身汗出。籌量用水不得多用。若
T2122_.53.0544a19: 池水洗自恣無罪。不聽露地裸形而浴。若水
T2122_.53.0544a20: 齊腰腋得用無罪。若坐水中至臍亦得。出已
T2122_.53.0544a21: 取己衣著正理而去
T2122_.53.0544a22: 述曰。因明洗僧遂申歎徳。恐邊遠道俗不閑
T2122_.53.0544a23: 法用。故略明法事以標厥致耳
T2122_.53.0544a24: 竊惟尼連河裏非有垢而見除。嵐毘園内實
T2122_.53.0544a25: 無塵而示蕩。故知洗沐是清昇之本。灌澡爲
T2122_.53.0544a26: 澄潔之原。可謂乘香範於前修。振芳猷於
T2122_.53.0544a27: 後業。所以東國泛七華之水。以濯一乘之賓。
T2122_.53.0544a28: 西方瑩八徳之池。用滌九品之輩。故使醫王
T2122_.53.0544a29: 夜念發造温室之心。長者晨言敬申洗僧之
T2122_.53.0544b01: 願。遂蒙如來善巧。近説七物之儀。大覺垂
T2122_.53.0544b02: 慈。遠記五天之報。然今此處摩訶施主某
T2122_.53.0544b03: 官。斯乃運廣大心行無上業。生生常修佛事。
T2122_.53.0544b04: 世世常轉法輪。故能信正法於群邪。敬緇
T2122_.53.0544b05: 徒於像季。深知講宣四句價重隋珠。飯沐
T2122_.53.0544b06: 一僧田高異道。遂使共相率勵勸課等侶。各
T2122_.53.0544b07: 捨淨財同崇此福。於是辦七物於嘉時。洗三
T2122_.53.0544b08: 尊於此日。又能屈請高徳某法師。講宣温
T2122_.53.0544b09: 室洗浴衆僧經一部。法師乃時稱學海。世號
T2122_.53.0544b10: 詞宗。出玄義而似雲屯。決衆難而方泉涌。能
T2122_.53.0544b11: 使俗徒開解。猶朗日之闢重昏。法侶除疑。等
T2122_.53.0544b12: 嚴霜之卷零葉。今既玄章盡軸。座停雷梵
T2122_.53.0544b13: 之八音。藻浴時臻。次歎洗僧之七物。一者
T2122_.53.0544b14: 鴻鑪熾火巨
氛氳。密室既已除寒。龍泉自
T2122_.53.0544b15: 然泛熱。二者輕清徳水流湛金池。蕩垢皎若
T2122_.53.0544b16: 蓮開紅。身首霑便土潤。三者銀光豆屑
T2122_.53.0544b17: 細滑逼於兜羅。却膩本若雲披潔體方開露
T2122_.53.0544b18: 日。四者八味酥膏五香芬馥。排風去痺未
T2122_.53.0544b19: 謝摩抵。瑩質光顏何慚妙藥。五者玉管神灰
T2122_.53.0544b20: 雪華霜潔。邪風遇便息扇。亂想頼己恬凝。六
T2122_.53.0544b21: 者青楊細柳緑幹輕條。去熱則口發幽蘭。淨
T2122_.53.0544b22: 齒則氣合優鉢。七者齊縑魏素持作内衣。
T2122_.53.0544b23: 蔭患并得身安。蕩報自然光飾。七物並皆精
T2122_.53.0544b24: 備一心奉上。惟衆慈悲爲歎祝願
T2122_.53.0544b25: 夫欲起居淨國。必須預蕩十力之形。迥託
T2122_.53.0544b26: 天宮。先當澡彼六和之衆。譬若聲調響順形
T2122_.53.0544b27: 直影端。因果之理必然。非關鬼神之授。然今
T2122_.53.0544b28: 施主等仰襲醫王建斯温室。營＊辨七物洗浴
T2122_.53.0544b29: 三尊。奬率有縁弘揚妙典。以茲殊勝莫大善
T2122_.53.0544c01: 根。先用莊嚴。今日某法師等有大勢力。生生
T2122_.53.0544c02: 常轉法輪獲大神通。世世常修佛事長幼受
T2122_.53.0544c03: 無窮之智。眷屬極不夭之年。障累與朝霧倶
T2122_.53.0544c04: 消嘉慶共繁星等列。諸施主等。願高臨八
T2122_.53.0544c05: 正。趣大道於菩提。富有七珍。惠蒼生而無
T2122_.53.0544c06: 盡。又願片時營佐之者。除七病而莫遺。豪
T2122_.53.0544c07: 分助讃之徒。獲七福而無竭。見聞隨喜咸趣
T2122_.53.0544c08: 法城。叩頭彈指齊昇佛果。敷揚玄教已自
T2122_.53.0544c09: 周圓。嚴儀洗具復皆備訖。唯衆一心奉請
T2122_.53.0544c10: 三寶
T2122_.53.0544c11: 稽首歸依上請十方諸佛三世慈尊。五分法
T2122_.53.0544c12: 身眞應兩體。九十八使惑纒已盡。三十二相
T2122_.53.0544c13: 微妙莊嚴。實無四求假同四事。爲衆生故有
T2122_.53.0544c14: 感便來。唯願各各乘摩尼寶殿。坐碼碯雲中
T2122_.53.0544c15: 放百億光明照三千刹土。梵王持蓋帝釋布
T2122_.53.0544c16: 華。降此道場入温室浴
T2122_.53.0544c17: 次請發心已上補處已還歡喜離垢之人。善
T2122_.53.0544c18: 慧法雲之士。三賢十聖一切諸菩薩。惟願運
T2122_.53.0544c19: 天人於掌内。安法界於毛端。齊馭四足之
T2122_.53.0544c20: 靈鵬。倶騁六通之神驥。不見相而見。不來相
T2122_.53.0544c21: 而來。降此道場入温室浴
T2122_.53.0544c22: 次請山中宴坐獨覺大人。言下證眞四果高
T2122_.53.0544c23: 士。及向趣聖僧賓頭上座等。惟願空中振錫
T2122_.53.0544c24: 戲六神通。雲内持瓶具十八變。發波斯之
T2122_.53.0544c25: 信仰。伏勞度之邪心。及此現前和合大衆。
T2122_.53.0544c26: 百臘已下乃至無臘。並入温室浴
T2122_.53.0544c27: 次請山中宴坐獨覺大人。言下證眞四果高
T2122_.53.0544c28: 士。及向趣聖僧賓頭上座等。惟願空中振錫
T2122_.53.0544c29: 戲六神通。雲内持瓶具十八變。發波斯之信
T2122_.53.0545a01: 仰。伏勞度之邪心。及此現前和合大衆。百臘
T2122_.53.0545a02: 已下乃至無臘。並入温室浴
T2122_.53.0545a03: 次請弘慈本誓誓度四生。方便善權權形六
T2122_.53.0545a04: 道。隨聲即至如影赴身。不念即彰不請之友。
T2122_.53.0545a05: 並入温室浴
T2122_.53.0545a06: 次請三界天衆四海龍王八部鬼神一切含識
T2122_.53.0545a07: 有形之類蠕動之流。並入温室浴
T2122_.53.0545a08: 歎請既周。大衆和合唄讃持香依次行。道頌
T2122_.53.0545a09: 曰
T2122_.53.0545a10: 三寶冥興 四生標式 慈蔭十方
T2122_.53.0545a11: 恩流萬徳 智抱八藏 化周百億
T2122_.53.0545a12: 酬恩義重 斯由福力 彩畫彫形
T2122_.53.0545a13: 傳經建福 舟濟橋梁 興齊沐浴
T2122_.53.0545a14: 不顧身命 精誠何抑 盛哉勝業
T2122_.53.0545a15: 功成難測
T2122_.53.0545a17: 晋大司馬桓温 晋夫人謝氏 隋沙門釋
T2122_.53.0545a18: 慧達 唐沙門釋住力 唐沙門釋志超 唐
T2122_.53.0545a19: 沙門釋慧震 唐沙門釋惠雲 唐沙門釋道
T2122_.53.0545a20: 英 唐沙門釋叉徳 唐沙門釋通達 唐
T2122_.53.0545a21: 上柱國王懷智
T2122_.53.0545a22: 晋大司馬桓温。末年頗奉法飯飴尼僧。有
T2122_.53.0545a23: 一比丘尼失其名。來自遠方投温爲檀越。尼
T2122_.53.0545a24: 才行不恒。温甚敬待居之門内。尼毎浴必至
T2122_.53.0545a25: 移時。温疑而窺之見尼裸身揮刀破腹出臟。
T2122_.53.0545a26: 斷截身首支分臠切。温怪駭而還。有頃尼
T2122_.53.0545a27: 出浴室身形如常。温以實問尼。答云。若遂凌
T2122_.53.0545a28: 君上形當如之。時温方謀問鼎。聞之悵然。
T2122_.53.0545a29: 故以戒懼。終守臣節。尼辭去不知所在
T2122_.53.0545b01: 晋瑯琊王凝之。晋左將軍夫人。謝氏弈之
T2122_.53.0545b02: 女也。常頻亡二男。悼惜過甚。哭泣累年。若
T2122_.53.0545b03: 居至艱。後忽見二兒倶還。皆著鎖械。慰勉
T2122_.53.0545b04: 其母宜自寛割。兒並有罪。若垂哀憐。可爲
T2122_.53.0545b06: 隋天台山瀑布寺釋慧達。姓王氏。襄陽人。幼
T2122_.53.0545b07: 年出家繕修成務。或登山臨水。或遊履聚落。
T2122_.53.0545b08: 但據形勝之處。皆措心營造。安處寺宇爲僧
T2122_.53.0545b09: 衆行道。至仁壽年中。於楊州白塔寺建七
T2122_.53.0545b10: 層木浮圖。材石既充付後營立。乃渡江西上
T2122_.53.0545b11: 至鄱陽豫章諸郡觀撿功徳。願與衆生同此
T2122_.53.0545b12: 福縁。故至所到村邑。見有坊寺禪宇靈塔神
T2122_.53.0545b13: 儀。無問金木土石。並皆率化成造。其數非
T2122_.53.0545b14: 一。晩爲沙門惠雲邀請。遂上廬岳造西林寺。
T2122_.53.0545b15: 重閣七間。欒櫨重疊。光耀鮮華。初造之日
T2122_.53.0545b16: 誓用黄楠。闔境推求了無一樹。皆欲改用餘
T2122_.53.0545b17: 木。達曰。誠心在此。豈更餘求。必其有徴。松
T2122_.53.0545b18: 變爲楠。若也無感閣成無日。衆懼其言四出
T2122_.53.0545b19: 追求。乃於境内下巣山。感得一谷。並是黄楠。
T2122_.53.0545b20: 而在窮潤幽深無由可出。達尋行崖壁。忽見
T2122_.53.0545b21: 一處晃有光明窺見其中可得通道。唯有五
T2122_.53.0545b22: 尺餘。並天崖。遂牽曳木石至於江首。中途
T2122_.53.0545b23: 灘澓箄筏並壞。及至廬阜不失一根。閣遂得
T2122_.53.0545b24: 成宏冠前搆。後忽偏斜向南三尺。工匠設計
T2122_.53.0545b25: 取正無方。有石門澗當于閣南。忽有猛風北
T2122_.53.0545b26: 吹還正。于今尚存。達形服麁弊殆不可覩。
T2122_.53.0545b27: 傍觀沈伏似不能言。而指揮應附立有成遂。
T2122_.53.0545b28: 斯即變繁不嬈固其人也。大業六年七月晦
T2122_.53.0545b29: 日。舊疾忽増七日倚臥。異香入室旋繞如
T2122_.53.0545c01: 雲。閣中尊像並汗流地。衆見此瑞審達當終。
T2122_.53.0545c02: 官人撿驗具以聞奏。達神志如常累以餘業。
T2122_.53.0545c03: 奄爾長逝。年八十七矣
T2122_.53.0545c04: 唐＊楊州長樂寺釋住力。姓褚氏。河南陽翟
T2122_.53.0545c05: 縣人。器宇凝峻虚懷接＊寤。聲第之高有聞
T2122_.53.0545c06: 緇俗。於本寺四部王公共造高閣。并二挾
T2122_.53.0545c07: 樓。妙盡奇工。即年成立。寺衆三百同皆歡
T2122_.53.0545c08: 喜。至大業十年。自竭身資以栴檀香木摸寫
T2122_.53.0545c09: 瑞像并二菩薩。不久尋成同安閤内。至十
T2122_.53.0545c10: 四年隋至喪亂道俗流亡。骸若萎朽。充諸衢
T2122_.53.0545c11: 市。誓以身命守護殿閣。寺居狐兎顧影爲儔。
T2122_.53.0545c12: 歠菽飮水再離寒暑。雖耆年暮齒而心力逾
T2122_.53.0545c13: 壯。泥塗圮落周匝火燒。口誦不輟手行治
T2122_.53.0545c14: 葺。賊徒雪泣見者哀歎。往往革心相佐修
T2122_.53.0545c15: 補 皇唐受命弘宣大法。舊僧餘衆並造
T2122_.53.0545c16: 相投。邑屋雖焚此寺猶在。武徳六年江表賊
T2122_.53.0545c17: 師輔公祐。負阻擅兵潜圖反叛。凡百寺觀
T2122_.53.0545c18: 撤送江南。力乃致書再請願。在閣前燒身以
T2122_.53.0545c19: 留寺宇。＊祐僞號尊稱志在傾殄。雖得其書
T2122_.53.0545c20: 全不顧遂。力謂弟子曰。吾無量劫來積習貪
T2122_.53.0545c21: 愛。不能捐捨形命以報法恩。今欲自於佛前
T2122_.53.0545c22: 取盡。決不忍見像宜齊江。可積乾薪自燒
T2122_.53.0545c23: 供養。吾滅之後像必南度。衣資什物並入尊
T2122_.53.0545c24: 像。泣服施靈理宜改革。便以香湯沐浴跏趺。
T2122_.53.0545c25: 面西引火自燒卒於炭聚。時年八十。即武徳
T2122_.53.0545c26: 六年十月八日也。命終火滅合掌凝然。更足
T2122_.53.0545c27: 闍維一時都化。初力在佛前焚時有群鵲哀
T2122_.53.0545c28: 鳴。其聲甚切。右繞七匝。方始飛去。及身歿後
T2122_.53.0545c29: 像。果南遷。殿閣房廊得免煨燼。法寶僧衆如
T2122_.53.0546a01: 疇昔焉。門人慧安智賾。師資義重甥舅恩深。
T2122_.53.0546a02: 爲樹高碑于寺之内。東宮庶子虞世南爲文。
T2122_.53.0546a03: 今像還於閣迄今猶在
T2122_.53.0546a04: 唐汾州光嚴寺釋志超。俗姓田。同州馮翊人
T2122_.53.0546a05: 也。精厲不群雅度標遠。至武徳七年。止於汾
T2122_.53.0546a06: 州抱腹山。僧徒僅百。偏資大齊。麥唯六
T2122_.53.0546a07: 石同置一倉。日磨五升用供常調。從春至夏
T2122_.53.0546a08: 計費極多。怪而撿覆止磨兩石。據量此事幽
T2122_.53.0546a09: 致可思。又數感異僧乘空來往。雖無音問儀
T2122_.53.0546a10: 形可驗。同住墮者便蒙神警。至於召衆鐘
T2122_.53.0546a11: 聲隨應。石泉上涌隨人用足。靈瑞多感。寔
T2122_.53.0546a12: 由超福。至貞觀十五年三月十一日。忽因遘
T2122_.53.0546a13: 疾卒於城寺。春秋七十有一
T2122_.53.0546a14: 唐梓州通泉寺釋慧震。姓龐。身長八尺。聽
T2122_.53.0546a15: 暠三論玄＊寤逾䔍。毎年正月轉經。千僧
T2122_.53.0546a16: 袈裟周足奉施無闕。常弘三論聽僧百餘。忽
T2122_.53.0546a17: 於高座似悶。見人語曰。西山頭好造大佛。既
T2122_.53.0546a18: 覺下座。領衆案行。中龕造像。兩邊泉流。即命
T2122_.53.0546a19: 石工鐫鑿坐身。高百三十尺。貞觀八年周備
T2122_.53.0546a20: 成就。四面都集。道俗三萬慶此尊像。其像
T2122_.53.0546a21: 口中放大白光。遠近同覩。先有一馬日行五
T2122_.53.0546a22: 百里。曾經入渾餘馬並死。唯此得還。至十
T2122_.53.0546a23: 四年七月。忽自嘶鳴不食三日。震聞毛豎。有
T2122_.53.0546a24: 一異僧。名爲十力。語震曰。馬與主別。主當
T2122_.53.0546a25: 先行。來年正月十五日。日正中時應入涅槃。
T2122_.53.0546a26: 法師須財物無留於後。於身無益言已而隱。
T2122_.53.0546a27: 莫知其由。先造藏經請僧常轉。開大施門四
T2122_.53.0546a28: 遠悲敬。來者皆給。至終年初又請衆僧。讀
T2122_.53.0546a29: 經行道作三七日。俗縁昆季内外同集。至於
T2122_.53.0546b01: 八日氣猶不歇。從旦至午。寺内樹木土地皆
T2122_.53.0546b02: 生蓮華。衆覩奇瑞知其即世。震曰。嘉相已現
T2122_.53.0546b03: 不容待滿。便行嚫施早令食訖。手執香爐遶
T2122_.53.0546b04: 盧舍那三匝。還於佛前胡跪正念。大衆滿堂
T2122_.53.0546b05: 不覺已逝。春秋六十有六。停喪待滿香氣猶
T2122_.53.0546b06: 存。兄弟三人各捨錢五十萬。於墓所作僧徳
T2122_.53.0546b07: 施。及以悲田。作石塔高五丈。龕安繩床扶屍
T2122_.53.0546b08: 置上。經百餘日猶不委仆。道俗萬餘悲泣
T2122_.53.0546b09: 相繼
T2122_.53.0546b10: 唐京師弘福寺釋慧雲。姓王。太原人也。遠祖
T2122_.53.0546b11: 避地止于九江。弱冠樂道投匡山大林寺。時
T2122_.53.0546b12: 年二十五。有達禪師。江淮内外所在興造。雲
T2122_.53.0546b13: 爲寺廟毀壞故。邀達營造得周。至隋季末年
T2122_.53.0546b14: 中表咸亂。有林士弘者。結衆務章僞稱楚
T2122_.53.0546b15: 帝。有尚書令鄱陽胡秀才。親領士衆臨據九
T2122_.53.0546b16: 江。因感發心欲寫廬山東林寺文殊瑞像。以
T2122_.53.0546b17: 雲有出衆之奇令鑒鑪錘。光儀乃具。唯頸及
T2122_.53.0546b18: 脇兩處有孔。時衆未＊寤。其年秀才僞勅所
T2122_.53.0546b19: 追。有像色金百二十兩。盛以竹筒。雲以賊徒
T2122_.53.0546b20: 蜂起。無方守護並用付才。又以念誦銅珠一
T2122_.53.0546b21: 貫遺才爲信。行營亭軍士乞福。才得便風擧
T2122_.53.0546b22: 帆前引。於江中路遭浪船沒。財物蕩盡唯人
T2122_.53.0546b23: 達岸諸無所恨。但恨失像色金。煩冤江畔呼
T2122_.53.0546b24: 嗟未絶。誓願不成深爲業也。須臾金筒隨浪
T2122_.53.0546b25: 逆流。并遺銅珠前後相繼。汎汎隱隱向岸就
T2122_.53.0546b26: 才。既獲像金擧衆大欣。噭慶無量。計被沒
T2122_.53.0546b27: 處。至所出岸三十餘里。重而能浮逆波相授。
T2122_.53.0546b28: 軍民通怪驚異靈感。及才遇害刃開頸脇恰
T2122_.53.0546b29: 符像焉。初才之欲繋賊。以金用委叔父。擔
T2122_.53.0546c01: 以避難。不免爲賊所奪。既失像金。取求無計。
T2122_.53.0546c02: 尋有賊中來盜金投。曉倶不知是金擔也。曉
T2122_.53.0546c03: 得本金委雲成就。光相超挺。今在山閣。初鑄
T2122_.53.0546c04: 像時有李四戒。私發願曰。若鎔金日誓然一
T2122_.53.0546c05: 臂。雲爲摸樣早成遂前。成日李氏不知。已鑄
T2122_.53.0546c06: 像了。乃夢像曰。汝先願燒臂如何違信耶。李
T2122_.53.0546c07: 氏夢寤因始知之。即往像前以刀解臂。蝋布
T2122_.53.0546c08: 纒骨燒而供養。天香垂下像放光照。異種奇
T2122_.53.0546c09: 瑞不可述盡。雲以貞觀年初因事入京。値首
T2122_.53.0546c10: 律師伏膺律業宰貴覩其徳高。請奏令住弘
T2122_.53.0546c11:
T2122_.53.0546c12:
T2122_.53.0546c13:
T2122_.53.0546c14:
T2122_.53.0546c15:
T2122_.53.0546c16:
T2122_.53.0546c17:
T2122_.53.0546c18:
T2122_.53.0546c19:
T2122_.53.0546c20:
T2122_.53.0546c21:
T2122_.53.0546c22:
T2122_.53.0546c23:
T2122_.53.0546c24:
T2122_.53.0546c25:
T2122_.53.0546c26:
T2122_.53.0546c27:
T2122_.53.0546c28:
T2122_.53.0546c29:
T2122_.53.0547a01: 福。至貞觀二十年。思慕本郷。還歸九江本
T2122_.53.0547a02: 寺。身今現在
T2122_.53.0547a03: 唐蒲州普濟寺釋道英。姓陳氏。蒲州猗氏人
T2122_.53.0547a04: 也。時年十八。叔休律師化令出家。父母戀逼
T2122_.53.0547a05: 取妻。英割愛辭親示同脱屣在俗不染色聲。
T2122_.53.0547a06: 出家經論洞明。乃曰。法相可知心惑須曉。至
T2122_.53.0547a07: 開皇十九年。遂入解縣太行山柏梯寺。修
T2122_.53.0547a08: 學止觀忽然發解。人法二空深＊寤心首。坐
T2122_.53.0547a09: 處樹枝下映四表。兼理僧役以事考心。後在
T2122_.53.0547a10: 京師住勝光寺。從曇遷禪師聽攝大乘論。學
T2122_.53.0547a11: 徒五百。英解獨俊。禪師歎曰。學徒極多。雖
T2122_.53.0547a12: 通文義。得其旨歸唯道英乎。常依華嚴發願
T2122_.53.0547a13: 供僧。因事呈理調伏心行。自爾儀服飮噉不
T2122_.53.0547a14: 守。章篇頗爲譏目怪違也。營僧之外禪誦
T2122_.53.0547a15: 無廢。窮尋理性心眼洞明。至大業九年身居
T2122_.53.0547a16: 知事。有俗爭地。恐損僧利於俗無益。苦諫不
T2122_.53.0547a17: 從。便語彼云。吾爲汝死忽然倒仆示同僵
T2122_.53.0547a18: 屍。諸俗固執云。此道人多詐以針刺甲可知
T2122_.53.0547a19: 眞僞。針刺雖深死色轉變。身心不動將欲膖
T2122_.53.0547a20: 壞。傍有智者。教令歸懺誓不敢諍。尋聲起坐
T2122_.53.0547a21: 語笑如常。又行至臺澤見池魚遊戲。英曰。吾
T2122_.53.0547a22: 與汝共諍人我。何者爲勝。便即脱衣入水經
T2122_.53.0547a23: 于六宿。弟子持衣守之。後出告曰。吾在水
T2122_.53.0547a24: 中唯弊。土坌不覺水氣。又屬嚴冬氷厚天雪
T2122_.53.0547a25: 復壯。乃曰。如此平淨之地何得不眠。遂露
T2122_.53.0547a26: 身仰臥經于三宿。及起笑曰。幾不火炙殺
T2122_.53.0547a27: 我。如是隨事以法對之。縱任自在不以爲難。
T2122_.53.0547a28: 良由唯識之旨洞曉心腑。外事之質豈得
T2122_.53.0547a29: 礙乎。晩還蒲州住普濟寺。置莊三所。皆在
T2122_.53.0547b01: 夏縣東山深隱之處。不與俗事交爭。故使八
T2122_.53.0547b02: 方四部其湊若林。晝則營理僧務。夜則爲説
T2122_.53.0547b03: 禪觀。或弊其勞者。然不覺其疲。常依攝論起
T2122_.53.0547b04: 信用資心腑。至於一日説起信論。到心眞如
T2122_.53.0547b05: 門。奄然不語。衆怪觀之氣絶身冷。衆知滅想
T2122_.53.0547b06: 任不怪之。經于累宿方從定起。身色怡泰如
T2122_.53.0547b07: 證初禪。河東沙門道遜高徳名僧。素是同學。
T2122_.53.0547b08: 祖習心道。契友金蘭。初在夏縣領徒盛講。及
T2122_.53.0547b09: 遜捨命去英。百五十里未及相報。終夕便知。
T2122_.53.0547b10: 告其衆曰。遜公已逝相與送乎。人問其故。此
T2122_.53.0547b11: 乃俗事心轉不可怪也。及行中路便逢告使。
T2122_.53.0547b12: 冥通來事類皆如此。自及終前集衆告曰。今
T2122_.53.0547b13: 日早須收積。恐明日人畜衆聚損食穀草。英
T2122_.53.0547b14: 亦自運催促極急。衆但知助然不測其意。至
T2122_.53.0547b15: 夜都了。索水洗浴還本坐處。被以大衣告衆
T2122_.53.0547b16: 人曰。諸人喚余爲英禪師。禪師之相不可違
T2122_.53.0547b17: 俗語門人志裒曰。禪師知英氣息可有幾許。
T2122_.53.0547b18: 裒以事答之。英言如是。因説。法要又曰。無
T2122_.53.0547b19: 常常耶。不可自欺。不可空死令誦華嚴經賢
T2122_.53.0547b20: 首偈。至臨終勸念善處。明相既現。口云。捨却
T2122_.53.0547b21: 故身。奄然神逝。人怪不動以手循摩從下而
T2122_.53.0547b22: 冷。以經驗之。縱是凡夫定升善處。況嘉徴
T2122_.53.0547b23: 如是豈同凡僧。即貞觀七年九月中也。春秋
T2122_.53.0547b24: 七十有七。初將終日衆問後事。答曰。佛有明
T2122_.53.0547b25: 教但依行之則衆累盡矣。當終之日感群鳥
T2122_.53.0547b26: 集房數盈千計。悲鳴相切哀慟人心。慧裒侍
T2122_.53.0547b27: 側。見有青衣二童執華而入紫氣如光從英
T2122_.53.0547b28: 身出。騰焔繞梁。及明露結。周二十里。人物
T2122_.53.0547b29: 先光三日方歇。蒲晋一川行化之所。聞哀
T2122_.53.0547c01: 屯赴如喪重親。又感僧牛吼噭聲徹數里。流
T2122_.53.0547c02: 涙鳴咽不食水草。經于七日將欲藏殮。道俗
T2122_.53.0547c03: 爭之。以英生平不樂喧嘩但存道素。便即莊
T2122_.53.0547c04: 南夏禹城東延年陵南鑿土龕安之。始下一
T2122_.53.0547c05:地忽大震。人各攬草自防。懼謂身落。周十
T2122_.53.0547c06: 五里皆動大怖。又感白虹兩道連亘柩所。白
T2122_.53.0547c07: 鳥二頭翔鳴龕上。旋顧裴回哀聲而逝。英
T2122_.53.0547c08: 開導人物存亡倶益。自非位齊種姓豈感嘉
T2122_.53.0547c09: 祥。總華不負身。世誠斯人乎
T2122_.53.0547c10: 唐雍州梁山釋叉徳。醴泉縣人。形質長偉秀
T2122_.53.0547c11: 眉骨面。立履清白服麁素衣。好遊化俗營
T2122_.53.0547c12: 搆福業。而故言來事多所弘奬。年有凶暴毒
T2122_.53.0547c13: 氣疫勵者。先勸四民令奉三寶。或禮佛設
T2122_.53.0547c14: 齊。或稱名念誦。用其言者皆禳災禍。有不
T2122_.53.0547c15: 信者殃禍交及。預記萌兆略如對目。時遭亢
T2122_.53.0547c16: 旱懼而問焉。又以指揮某日當雨。但齊某
T2122_.53.0547c17: 處。約時雨至必如其言。或記螽蝗暴亂廣
T2122_.53.0547c18: 陜所及。或記天澇潤澤近遠淺深。皆事符明
T2122_.53.0547c19: 鏡不泄纖毫。且執志清愼不濫刑科。力所未
T2122_.53.0547c20: 行不受其法。昔壯年在道唯遵十戒。而於篇
T2122_.53.0547c21: 聚雜相多所承修。末於九峻山南造阿耨達
T2122_.53.0547c22: 池并鐫石鉢。即於池側用濟衆生。以貞觀十
T2122_.53.0547c23: 二年。卒於山舍。百姓感戀爲起白塔。迢然
T2122_.53.0547c24: 山表
T2122_.53.0547c25: 唐京師律藏寺釋通達。雍州涇陽人。卅出家。
T2122_.53.0547c26: 栖止無定。乃入太白山不齎糧粒。饑則食草。
T2122_.53.0547c27: 渇則飮水。息則依樹。坐則禪思。經跨五年栖
T2122_.53.0547c28: 遑靡息。因以木打塊塊破形銷。既覩斯變廓
T2122_.53.0547c29: 然大＊寤。既心路。晩住律藏。遊聽大乘情量
T2122_.53.0548a01: 虚蕩。一裙一帔布納重縫。所著麻鞋經三
T2122_.53.0548a02: 十載。繒帛雜飾未經冠體。冬夏一服不避寒
T2122_.53.0548a03: 暑。當於講席評叙玄奧。不事宮商。人無肖
T2122_.53.0548a04: 之。初言牟楯噉食。此事難行世人悉伏。左
T2122_.53.0548a05: 僕射房玄。齡聞而異焉。迎至第中敬重如父。
T2122_.53.0548a06: 而達體道不拘形骸。出言不簡放暢心懷。玄
T2122_.53.0548a07: 齡以風表處之。不以形言致隔。見貴如是。朝
T2122_.53.0548a08: 野皆遵。不食五穀唯食蔬菜。縱得蒿藋攬而
T2122_.53.0548a09: 食之。事同佳味。若得桃杏殼＊果之屬。合核
T2122_.53.0548a10: 而食不以爲難。人怪問之。答云。信施難棄。
T2122_.53.0548a11: 貞觀已來轉顯神異。屡屆人家。歡笑則吉。愁
T2122_.53.0548a12: 慘必凶。或索財功力。隨命多少即須依送。
T2122_.53.0548a13: 若違來意後遭凶禍。有人乘驢歴寺遊看。達
T2122_.53.0548a14: 從乞之惜而不施。其驢尋死斯例非一。故京
T2122_.53.0548a15: 室貴賤咸宗事之。禍福由其一言説導。雖
T2122_.53.0548a16: 存雜著所得財利爲主營寺。有大將軍薛萬
T2122_.53.0548a17: 均。初聞異行迎宅供養。百有餘日不遺僧
T2122_.53.0548a18: 軌。忽於一夜索食欲噉。初不與之苦求不已。
T2122_.53.0548a19: 試與遂食。從爾已後。稍改前迹。專顯變應。其
T2122_.53.0548a20: 行多僻。欲往入内。將軍兄弟其性麁武不識
T2122_.53.0548a21: 密行。大怒打之。幾死。仰而告曰。卿已打我身
T2122_.53.0548a22: 肉都毀血汚不淨。須作湯洗。待水沸已脱衣
T2122_.53.0548a23: 入。身不傷爛。状入冷池。傍人怖之。猶催
T2122_.53.0548a24: 加火。不暖我身。合宅驚奉恣其寢宿。因此已
T2122_.53.0548a25: 後若有病苦之者。使令煮水涌沸。先自入洗
T2122_.53.0548a26: 後教人入。病無不愈。達曾負人錢百有餘貫。
T2122_.53.0548a27: 後辦得錢無人可送。乃將錢至寺門首。伺覓
T2122_.53.0548a28: 行人。隨負多少倩。詣西市覓主還之。付而
T2122_.53.0548a29: 不禁。後勘不失一文。由達徳行虚懷。所以
T2122_.53.0548b01: 人不虧信。又時逢米貴欲設大＊齊。乃命寺
T2122_.53.0548b02: 家多放疏請。及至明旦來赴盈千。而供度
T2122_.53.0548b03: 閴盡全無支擬。大衆恥責深愧外客。達曰。
T2122_.53.0548b04: 他許送供計非虚妄。臨時恐過僧尼欲散。忽
T2122_.53.0548b05: 見熟食美膳連車接輿充道馳走而來。皆充
T2122_.53.0548b06: 足餘長。供庫更濟多人。食訖須臾人車並散。
T2122_.53.0548b07: 究尋來處畢竟不知。良由賢愚難辯故。冥感
T2122_.53.0548b09: 唐坊州人上柱國王懷智。至顯慶初亡歿。其
T2122_.53.0548b10: 母孫氏及弟懷善懷表並存。至四年六月。雍
T2122_.53.0548b11: 州高陵有一人。失其姓名。死經七日背上已
T2122_.53.0548b12: 爛而甦。此人於地下見懷智云。見任泰山
T2122_.53.0548b13: 録事。遣此人執筆。口授爲書。謂之曰。汝雖
T2122_.53.0548b14: 合死今方便放汝歸家。宜爲我持此書至坊
T2122_.53.0548b15: 州訪我家。通人兼白我孃。懷智今爲太山
T2122_.53.0548b16: 録事參軍。幸蒙安泰。但家中曾貸寺家木作
T2122_.53.0548b17: 門。此既功徳物。請早酬償之。懷善即死。不合
T2122_.53.0548b18: 久住。速作經像救助。不然恐無濟理。此人既
T2122_.53.0548b19: 蘇之後。即齎書故送其舍。所論家事無不闇
T2122_.53.0548b20: 合。至經三日懷善遂即暴死。合州道俗聞者
T2122_.53.0548b23: 法苑珠林卷第三十三
T2122_.53.0548b24:
T2122_.53.0548b25:
T2122_.53.0548b26:
T2122_.53.0548b27:
T2122_.53.0548b28:
T2122_.53.0548b29:
T2122_.53.0548c01:
T2122_.53.0548c02:
T2122_.53.0548c03:法苑珠林卷第三十四
T2122_.53.0548c04: ＊西明寺沙門釋道＊世撰
T2122_.53.0548c05:攝念篇第二十八
T2122_.53.0548c06: 發願篇第二十九
T2122_.53.0548c08: 述意部第一
T2122_.53.0548c09: 惟夫凡情難禁。譬等山
常隨外境。類同
T2122_.53.0548c10: 狂象。三業鼓動。縁搆茲彰。故佛立教令常
T2122_.53.0548c11: 制馭。故經云。當爲心師不師於心。身口意
T2122_.53.0548c12: 業不與惡交。身戒心慧不動如山。又經云。制
T2122_.53.0548c13: 之一處無事不辨。然心性惑倒我見爲先。
T2122_.53.0548c14: 煩惑難攝亂使常行。於一切時高擧頗屈。自
T2122_.53.0548c15: 非託處寂靜摧伏三毒。身不游行口默緘言。
T2122_.53.0548c16: 少睡多覺常坐省食。思量正法知非有無。直
T2122_.53.0548c17: 身正意繋念在前。如斯等教。是名攝念也
T2122_.53.0548c18: 引證部第二
T2122_.53.0548c19: 如増一阿含經云。爾時世尊告諸比丘。當修
T2122_.53.0548c20: 行十法便成神通。去衆亂想至致涅槃。一謂
T2122_.53.0548c21: 念佛。二謂念法。三謂念衆。四謂念戒。五謂
T2122_.53.0548c22: 念施。六謂念天。七謂念休息。八謂念安般。九
T2122_.53.0548c23: 謂念身非常。十謂念死。當善修行
T2122_.53.0548c24: 佛法聖衆念 戒施及天念
T2122_.53.0548c25: 休息安般念 身死念在後
T2122_.53.0548c26: 第一念佛者。專精念佛如來形相。功徳具足
T2122_.53.0548c27: 身智無涯。周旋往來皆具知之。修行一法
T2122_.53.0548c28: 自致涅槃。不離念佛便獲功徳。是名念佛
T2122_.53.0548c29: 第二念法者。專精念法除諸欲愛無有塵勞。
T2122_.53.0549a01: 渇愛之心永不復興。於欲無欲離諸結縛諸
T2122_.53.0549a02: 蓋之病。猶如衆香之氣。無有瑕疵亂想之念。
T2122_.53.0549a03: 便成神通自致涅槃。思惟不離便獲功徳。是
T2122_.53.0549a04: 名念法
T2122_.53.0549a05: 第三念衆者。謂專精念如來聖衆。成就質直
T2122_.53.0549a06: 無有邪曲。上下和穆。如來聖衆。四雙八輩
T2122_.53.0549a07: 當敬承事。除諸亂想自致涅槃。不離僧念便
T2122_.53.0549a08: 獲功徳。是名念僧
T2122_.53.0549a09: 第四念戒者。所謂戒者。息諸惡故。戒能成道
T2122_.53.0549a10: 令人歡喜。戒纓絡身現衆好故。猶如吉祥
T2122_.53.0549a11: 瓶所願便剋。除諸亂想自致涅槃。不離戒
T2122_.53.0549a12: 念便獲功徳。是名念戒
T2122_.53.0549a13: 第五念施者。謂專精念施所施之上。永無悔
T2122_.53.0549a14: 心。無反報想。快得善利。若人罵毀相加刀
T2122_.53.0549a15: 仗。當起慈心不興瞋恚。我所施者施意不
T2122_.53.0549a16: 絶。除諸亂想自致涅槃。不離施念便獲功徳。
T2122_.53.0549a17: 是名念施
T2122_.53.0549a18: 第六念天者。謂專精念天身口意淨不造穢
T2122_.53.0549a19: 行。戒行成身。身放光明無所不照。成彼天
T2122_.53.0549a20: 身善業果報。成彼天身衆行具足。除諸亂想
T2122_.53.0549a21: 自致涅槃。不離天念便獲功徳。是名念天
T2122_.53.0549a22: 第七念休息者。謂心意想息。志性詳諦亦無
T2122_.53.0549a23: 卒暴。當專一心意樂閑居。常求方便入三昧
T2122_.53.0549a24: 定。常念不貪勝光常達。除諸亂想自致涅
T2122_.53.0549a25: 槃。不離休息便獲功徳。是名念休息
T2122_.53.0549a26: 第八念安般者。謂專精念安般者。若息長時
T2122_.53.0549a27: 觀知我今息長。若復息短亦當觀知我今息
T2122_.53.0549a28: 短。若息極冷極熱亦當觀知我今息冷熱。出
T2122_.53.0549a29: 入分別數息長短。除諸亂想自致涅槃。不離
T2122_.53.0549b01: 安般便獲功徳。是名念安般
T2122_.53.0549b02: 第九念身者。謂專精念身。髮毛瓜齒皮肉
T2122_.53.0549b03: 筋骨。膽肝肺心脾腎大腸小腸。白直旁光
T2122_.53.0549b04: 屎尿百葉。滄蕩脾泡溺涙唾洟。膿血脂
T2122_.53.0549b05: 涎髑髏腦等。何者是身。地種水種火種風
T2122_.53.0549b06: 種是也。皆是父母所造。從何處來爲誰所造。
T2122_.53.0549b07: 此之六根。於此終已當生何處。除諸亂想自
T2122_.53.0549b08: 致涅槃。不離身念便獲功徳。是名念身
T2122_.53.0549b09: 第十念死者。謂專精念死。此沒生彼。往來諸
T2122_.53.0549b10: 趣。命逝不停。諸根散壞如腐敗木。命根斷絶
T2122_.53.0549b11: 種族分離。無形無響亦無相貌。除諸亂想自
T2122_.53.0549b12: 致涅槃。不離死念便獲功徳。是名念死。而説
T2122_.53.0549b13: 偈曰
T2122_.53.0549b14: 佛法及聖衆 乃至竟死念
T2122_.53.0549b15: 雖與上名同 其義各別異
T2122_.53.0549b16: 又分別功徳論云。第一念佛何事。佛身金剛
T2122_.53.0549b17: 無有諸漏。若行時足離地四寸。千輻相文跡
T2122_.53.0549b18: 現於地。足下諸蟲七日安隱。若其命終皆得
T2122_.53.0549b19: 生天。昔有一惡比丘。本是外道。假服誹謗
T2122_.53.0549b20: 逐如來行。自殺飛蟲著佛跡處。言佛蹈殺。然
T2122_.53.0549b21: 蟲雖死遇佛跡處尋還得活。若入城邑足蹈
T2122_.53.0549b22: 門閾。天地大動。百種音樂不鼓自鳴。諸聾盲
T2122_.53.0549b23: 瘂百病自除。覩佛相好隨行得度。功徳所濟
T2122_.53.0549b24: 不可稱計。總會萬行運載爲先。所謂念佛。其
T2122_.53.0549b25: 義如此
T2122_.53.0549b26: 第二念法者。法是無漏道無爲無欲。佛者是
T2122_.53.0549b27: 諸法之主。法者是結使之主。法出諸佛。法
T2122_.53.0549b28: 生佛道。若然者。何不先念法後念佛耶。答
T2122_.53.0549b29: 曰。法雖微妙無能知者。猶若伏藏無處不
T2122_.53.0549c01: 有。要藉通人示處。方得自濟窮乏。法亦如
T2122_.53.0549c02: 是。理雖玄妙非如來不暢。是以念佛在先。稱
T2122_.53.0549c03: 法爲後
T2122_.53.0549c04: 第三念僧者。謂四雙八輩十二賢士。捨世貪
T2122_.53.0549c05: 諍開導天人。則是衆生良祐福田故。昔有薄
T2122_.53.0549c07: 衆中。令衆僧不得食莫知誰咎。佛使分爲二
T2122_.53.0549c08: 部。一部得。一部不得。復分不得爲二部。半
T2122_.53.0549c09: 得。半不得。如是展轉乃至二人。一得食。一不
T2122_.53.0549c10: 得食。乃知無福雖得至鉢自然消化。佛愍
T2122_.53.0549c11: 其厄自手授食。在於鉢中。神力所制不能化
T2122_.53.0549c12: 去。佛欲令現身得福故。令二滅盡比丘以食
T2122_.53.0549c13: 飽此。即時得福。時波斯匿王聞此薄福佛愍
T2122_.53.0549c14: 與食。我今亦當爲其設福。即遺
米。時有
T2122_.53.0549c15: 一烏飛來銜一粒米去。使人呵曰。王爲梵摩
T2122_.53.0549c16: 達設福。汝何以持去耶。烏即持還本處。所
T2122_.53.0549c17: 以然者。此比丘蒙僧福力。鳥獸不能侵害也。
T2122_.53.0549c18: 用是證知爲良福田。既自度度人至三乘道。
T2122_.53.0549c19: 念衆之法其義如此
T2122_.53.0549c20: 第四念戒者。從五戒十戒。二百五十至五百
T2122_.53.0549c21: 戒皆禁制身口斂諸邪非。＊斂御六情斷諸
T2122_.53.0549c22: 欲念。中表清淨乃應戒性。昔有二比丘。共至
T2122_.53.0549c23: 佛所。路經曠澤頓乏水漿。時有小池汪水
T2122_.53.0549c24: 衆蟲滿中。一比丘深思禁律以無犯爲首。若
T2122_.53.0549c25: 飮此水殺生甚多。寧全戒殞命。於是命終即
T2122_.53.0549c26: 生天上。一比丘自念。飮水全命可至佛所焉
T2122_.53.0549c27: 知死後當生何趣。即飮蟲水所害甚多。雖得
T2122_.53.0549c28: 見佛去我甚遠。啼泣向佛自云。同伴命終。
T2122_.53.0549c29: 佛指上天曰。汝識此天不。此是汝伴。以全
T2122_.53.0550a01: 戒功即生天上。今來在此。卿雖見我去我大
T2122_.53.0550a02: 遠。彼雖喪命常在我所。卿今見我正覩我
T2122_.53.0550a03: 肉形。豈識眞戒乎。以是經云。波羅提木叉
T2122_.53.0550a04: 是汝大師。若能持戒展轉行之。即是如來
T2122_.53.0550a05: 法身常在而不滅也。夫戒有三種。一是俗戒。
T2122_.53.0550a06: 二是道戒。三是定戒。五八十具戒等爲俗戒。
T2122_.53.0550a07: 無漏四諦爲道戒。三昧禪思爲定戒。以慧御
T2122_.53.0550a08: 戒使成無漏。乃合道戒。聲聞家戒喩若膝華。
T2122_.53.0550a09: 動則解散。大士持戒喩若頭上挿華。行止
T2122_.53.0550a10: 不動。小乘撿形動則越儀。大士領心不拘外
T2122_.53.0550a11: 軌。大小軌異。故以形心爲殊。内外雖殊倶
T2122_.53.0550a12: 至涅槃。故曰念戒也
T2122_.53.0550a13: 又佛般泥洹經云。又欲近道當有四喜宜善
T2122_.53.0550a14: 念行。一曰。念佛意喜不離。二曰。念法意喜
T2122_.53.0550a15: 不離。三曰。念衆意喜不離。四曰。念戒意喜不
T2122_.53.0550a16: 離。念此四喜必令具足。而自了見。當望正
T2122_.53.0550a17: 度。求解身要。可以除斷地獄畜生餓鬼之道。
T2122_.53.0550a18: 雖往來走天上人中。不過七生自得苦際
T2122_.53.0550a19: 又三千威儀云。當念有五事。一當念佛功徳。
T2122_.53.0550a20: 二當念佛經戒。三當念佛智慧。四當念佛恩
T2122_.53.0550a21: 大難報。五當念佛精進乃至泥洹。復有五事。
T2122_.53.0550a22: 一當念比丘僧。二當念師恩。三當念父母恩。
T2122_.53.0550a23: 四當念同學恩。五當念一切人皆使解脱離
T2122_.53.0550a24: 一切苦
T2122_.53.0550a25: 又處處經云。譬如大海中沙不能計知。如人
T2122_.53.0550a26: 所作善惡殃福。前後所作不可復計。要在命
T2122_.53.0550a27: 盡。作惡逢惡處。作善逢善處。殃福皆預有
T2122_.53.0550a28: 處。亦預有父母兄弟妻子眷屬等得道便止。
T2122_.53.0550a29: 若不得道便不斷絶。佛語比丘。當念自身無
T2122_.53.0550b01: 常。有一比丘即報佛言。我念非常。如人在世
T2122_.53.0550b02: 間。極可至五十歳。佛言。莫説是語。復有一
T2122_.53.0550b03: 比丘言。可三十歳。佛言。莫説是語。復有一比
T2122_.53.0550b04: 丘言可十歳。佛言。莫説是語。復有一比丘
T2122_.53.0550b05: 言可一歳。佛言。莫説是語。復有一比丘言可
T2122_.53.0550b06: 一月。佛言。莫説是語。復有一比丘言可一日。
T2122_.53.0550b07: 佛言。莫説是語。復有一比丘言可一時。佛言。
T2122_.53.0550b08: 莫説是語。復有一比丘言可嘑噏間。佛言。
T2122_.53.0550b09: 是也。佛言。出息不還則屬後世。人命峻速
T2122_.53.0550b10: 在＊嘑噏之間
T2122_.53.0550b11: 又毘尼母經云。若説法比丘復應常念。觀身
T2122_.53.0550b12: 苦空無常無我不淨。莫使有絶。何以故。當
T2122_.53.0550b13: 得十二念成聖法故。何者十二念。一念成就
T2122_.53.0550b14: 己身。二念成就他人。三念願得人身。四念
T2122_.53.0550b15: 生種姓家。五念於佛法中得生信心。六念
T2122_.53.0550b16: 所生處不加其功而得寤法。七念所生處諸
T2122_.53.0550b17: 根完具。八念値佛世尊出現於世。九念所
T2122_.53.0550b18: 生處常得説正法。十念願所説法常得久住。
T2122_.53.0550b19: 十一念願法久住得隨順修行。十二念常得
T2122_.53.0550b20: 憐愍諸衆生心故。得此十二念具足必得聖
T2122_.53.0550b21: 法
T2122_.53.0550b22: 又雜阿含經云。爾時世尊告諸比丘。過去
T2122_.53.0550b23: 世時有河中草。有龜於中住止。時有野干飢
T2122_.53.0550b24: 行覓食。遙見龜蟲疾來捉取。龜蟲見來即
T2122_.53.0550b25: 便藏六。野干守伺冀出頭足。欲取食之。久
T2122_.53.0550b26: 守龜蟲。永不出頭亦不出足。野干飢乏瞋恚
T2122_.53.0550b27: 而去。諸比丘。汝等今日亦復如彼。知魔波
T2122_.53.0550b28: 旬常伺汝便。冀汝眼著於色。耳聞聲。鼻嗅
T2122_.53.0550b29: 香。舌甞味。身著觸。意念法。欲令出生染著六
T2122_.53.0550c01: 境。是故比丘。汝等今日常當執持眼律儀住
T2122_.53.0550c02: 執持眼根律儀。惡魔不得其便。隨出隨縁。
T2122_.53.0550c03: 耳鼻舌身意亦復如是。於其六根若出若縁
T2122_.53.0550c04: 不得其便。猶如龜蟲野干不得其便。爾時
T2122_.53.0550c05: 世尊即説偈言
T2122_.53.0550c06: 龜蟲畏野干 藏六於殼内
T2122_.53.0550c07: 比丘善攝心 密藏諸覺想
T2122_.53.0550c08: 不依不悑彼 覆心勿言説
T2122_.53.0550c09: 爾時世尊告諸比丘。譬如士夫游空宅中得
T2122_.53.0550c10: 六種衆生。一者得狗即執其狗繋著一處。次
T2122_.53.0550c11: 得其鳥。次得毒蛇。次得野干。次得失收摩羅。
T2122_.53.0550c12: 次得獼猴。得斯衆生悉縛一處。其狗者樂
T2122_.53.0550c13: 欲入村。其鳥者常欲飛空。其蛇者常欲入穴。
T2122_.53.0550c14: 其野干者樂向塜間。失收摩羅者長欲入海。
T2122_.53.0550c15: 獼猴者欲入山林。此六衆生悉縛一處。各各
T2122_.53.0550c16: 嗜欲到所安處。各不相樂於他處所而繋縛
T2122_.53.0550c17: 故。各用其力向所樂方而不能脱。如是六根
T2122_.53.0550c18: 種種境界。各各自求所樂境界。不樂餘境界。
T2122_.53.0550c19: 眼常求可愛之色。不可意色則生其厭。耳鼻
T2122_.53.0550c20: 舌身意亦復如是。此六種根種種行處。各各
T2122_.53.0550c21: 不求異根境界。其有力者堪能自在隨覺境
T2122_.53.0550c22: 界。如彼士夫繋六衆生。是故當勤修習身念
T2122_.53.0550c23: 觀。爾時世尊告諸比丘。譬如有四蚖蛇凶惡
T2122_.53.0550c24: 毒熾盛一篋中。時有士夫聰明求樂厭苦求
T2122_.53.0550c25: 生厭死。時有一士夫語向士夫言。汝今取
T2122_.53.0550c26: 此篋蛇摩拭洗浴。恩親養食出内以時。若四
T2122_.53.0550c27: 毒蛇脱有惱者。或能殺汝或令近死。汝當防
T2122_.53.0550c28: 護。爾時士夫畏四毒蛇。及五拔刀怨驅馳
T2122_.53.0550c29: 而走。人復語言。士夫内有六賊。隨逐伺汝。
T2122_.53.0551a01: 得便當殺。汝當防護爾時士夫畏四毒蛇五
T2122_.53.0551a02: 拔刀怨及内六賊。恐＊悑馳走還入空村。見
T2122_.53.0551a03: 彼空舍危朽腐毀。有諸惡物促皆危脆無有
T2122_.53.0551a04: 堅固。人復語言。士夫是空聚落。當有六賊來
T2122_.53.0551a05: 必掩汝。爾時士夫畏毒蛇五拔刀賊内六
T2122_.53.0551a06: 惡賊空村群賊。而復馳走。忽爾道路臨一大
T2122_.53.0551a07: 河。其水復急。但見此岸有諸＊悑畏。而見彼
T2122_.53.0551a08: 岸安隱快樂。清淨無畏。而無橋䑪可度得至
T2122_.53.0551a09: 彼岸。作是思惟。我取草木縛束成筏。手足
T2122_.53.0551a10: 方便度至彼岸。作是念已。即拾草木依於岸
T2122_.53.0551a11: 傍。縛束成筏。手足方便截流横度。如是士
T2122_.53.0551a12: 夫免四毒蛇五拔刀怨六内惡賊。復得脱於
T2122_.53.0551a13: 空村群賊。度於澓流離於此岸種種＊悑畏。
T2122_.53.0551a14: 得至彼岸安隱快樂。我説此譬。當解其義。
T2122_.53.0551a15: 比丘篋者譬此身色麁四大。四大所造精血
T2122_.53.0551a16: 之體。穢食長養。沐浴衣服。無常變壞危脆
T2122_.53.0551a17: 之法。毒蛇者譬如四大。地界水界火界風
T2122_.53.0551a18: 界。地界若諍能令身死及以近死。水火風諍
T2122_.53.0551a19: 亦復如是。五拔刀怨者譬五受陰。内六賊者
T2122_.53.0551a20: 譬六愛喜。空村者譬六内入。觀察眼入之
T2122_.53.0551a21: 處。是無常變壞虚僞之法。耳鼻舌身意亦復
T2122_.53.0551a22: 如是。空村群賊者譬外六入處。眼爲可意
T2122_.53.0551a23: 不可意色所害。耳聲鼻香舌味身觸意法亦
T2122_.53.0551a24: 如是。澓流者譬如四流。欲流有流見流無明
T2122_.53.0551a25: 流。河譬三愛。欲愛色愛無色愛。此岸多恐
T2122_.53.0551a26: ＊悑者譬有身。彼岸清涼安樂者譬無餘涅槃。
T2122_.53.0551a27: 筏者譬八正道。手足方便截流度者。譬精
T2122_.53.0551a28: 進勇猛得到彼岸。婆羅門住處者譬如來應
T2122_.53.0551a29: 等正覺
T2122_.53.0551b01: 又木患子經云。時有難國王。名波瑠璃。白
T2122_.53.0551b02: 佛言。我國邊小頻歳寇賊五穀涌貴。疫疾流
T2122_.53.0551b03: 行人民困苦。我常不安。法藏深廣不得修
T2122_.53.0551b04: 行。唯願垂矜賜我法要。佛告王言。若欲滅煩
T2122_.53.0551b05: 惱障者。當貫木患子一百八。常以自隨至心
T2122_.53.0551b06: 無散。稱南無佛陀。南無達摩。南無僧伽名。
T2122_.53.0551b07: 乃過一木＊患子。如是漸次度木＊患子。若十
T2122_.53.0551b08: 二十若百若千。乃至百千萬。若能滿二十萬
T2122_.53.0551b09: 遍。身心不亂離諸諂曲者。捨命得生第三
T2122_.53.0551b10: 焔摩天。衣食自然常安樂行。若復能滿一百
T2122_.53.0551b11: 萬遍者。當斷除百八結業獲無上果。王聞歡
T2122_.53.0551b12: 喜我當奉行。佛告王曰。有莎升比丘。誦三
T2122_.53.0551b13: 寶名經歴十歳。得成斯陀含果。漸次修行。
T2122_.53.0551b14: 今在普香世界作辟支佛。王聞是已倍復修
T2122_.53.0551b15: 行
T2122_.53.0551b16: 又賢愚經云。波羅奈國有居士。字曰鞠提。此
T2122_.53.0551b17: 人有子名優波鞠提。後年長大家貧燋煎。父
T2122_.53.0551b18: 付財物居肆販賣。有邪貰䩭阿羅漢。往到
T2122_.53.0551b19: 其邊。而爲説法教使繋念。以白黒石子。用當
T2122_.53.0551b20: 籌算。善念下白。惡念下黒。優波鞠提奉受其
T2122_.53.0551b21: 教。善惡之念輒投石子。初黒偏多白者尠少。
T2122_.53.0551b22: 漸漸修習白黒正等。繋念不止。更無黒石。純
T2122_.53.0551b23: 有白者。善念已盛逮得初果
T2122_.53.0551b24: 又譬喩經云。昔有人不信敬。婦甚事佛。婦
T2122_.53.0551b25: 白婿曰。人命無常可修福徳。婿無心懶墮。
T2122_.53.0551b26: 婦恐將來入地獄中。即復白婿。欲懸一鈴安
T2122_.53.0551b27: 著戸上。君出入時
鈴作聲。稱南無佛。婿
T2122_.53.0551b28: 曰甚善。如是經久。其婿命終。獄卒叉之擲
T2122_.53.0551b29:湯中。＊叉＊作聲。謂是鈴聲。稱南無佛。
T2122_.53.0551c01: 獄官聞之。此人奉佛放令出去。得生人中
T2122_.53.0551c02: 又雜譬喩經云。昔有五百賈客乘船入海。値
T2122_.53.0551c03: 摩竭魚。出頭張口欲食衆生。時日少風而船
T2122_.53.0551c04: 去如箭。薩薄主語衆人言。船去太疾可捨
T2122_.53.0551c05: 帆。如言捨下。船去轉駛不可得止。薩薄主
T2122_.53.0551c06: 問樓上人言。汝見何等。我見上有兩日出。下
T2122_.53.0551c07: 有白山。中有黒山。薩薄主驚言。此是大魚。
T2122_.53.0551c08: 當奈何哉。我與汝等今遭困厄。入此魚腹無
T2122_.53.0551c09: 有活理。汝等各隨所事一心求之。於是衆人
T2122_.53.0551c10: 各隨所奉。一心歸命求脱此厄。所求逾篤船
T2122_.53.0551c11: 去逾疾。須臾不止當入魚口。於是薩薄主
T2122_.53.0551c12: 告諸人言。我有大神。號名爲佛。汝等各捨
T2122_.53.0551c13: 奉神一心稱之。時五百人倶發大聲稱南無
T2122_.53.0551c14: 佛。魚聞佛名自思惟言。今日世間乃復有
T2122_.53.0551c15: 佛。我當何忍傷害衆生。即便閉口水皆倒
T2122_.53.0551c16: 流。轉得遠魚。五百賈人善心即生。皆得解
T2122_.53.0551c17: 脱
T2122_.53.0551c18: 又大集經云。譬如沙門自有頭髮生不知日
T2122_.53.0551c19: 長幾分。如是菩薩罪生不能自知。言我無罪
T2122_.53.0551c20: 者
T2122_.53.0551c21: 又雜阿含經。爾時世尊説偈言
T2122_.53.0551c22: 善護於身口 及意一切業
T2122_.53.0551c23: 慚愧而自防 是名善守護
T2122_.53.0551c24: 爾時世尊告諸比丘。有二淨法能護世間。何
T2122_.53.0551c25: 等爲二。所謂慚愧。假使世間無此二淨法者。
T2122_.53.0551c26: 世間亦不知有父母兄弟姉妹妻子。宗親師
T2122_.53.0551c27: 長尊卑之緒。顛倒渾亂如畜生趣。即説偈
T2122_.53.0551c28: 言
T2122_.53.0551c29: 世間若無有 慚愧二法者
T2122_.53.0552a01: 違越清淨道 向生老病死
T2122_.53.0552a02: 世間若成就 慚愧二法者
T2122_.53.0552a03: 増長清淨者 永閉生死門
T2122_.53.0552a04: 又惟無三昧經云。佛告阿難。善男子。人求
T2122_.53.0552a05: 道安禪先當斷念。人生世間所以不得道者。
T2122_.53.0552a06: 但坐思想穢念多故。一念來一念去。一日一
T2122_.53.0552a07: 宿有八億四千萬念。念念不息。一善念者亦
T2122_.53.0552a08: 得善果報。一惡念者亦得惡果報。如響應聲
T2122_.53.0552a09: 如影隨形。是故善惡罪福各別
T2122_.53.0552a10: 頌曰
T2122_.53.0552a11: 靜念遺忘慮 有慮非理盡
T2122_.53.0552a12: 境來投虚空 虚空何所軫
T2122_.53.0552a13: 託陰游重冥 冥亡影迹殞
T2122_.53.0552a14: 四果皆欣求 一乘獨玄泯
T2122_.53.0552a16: 述意部第一
T2122_.53.0552a17: 夫佛果夐絶登之有階。法雲峻極屆之有漸。
T2122_.53.0552a18: 是以創發大誠。則玄福招於極果。初立弘誓。
T2122_.53.0552a19: 則妙願遍於來際。一念興行。遂感塵劫之
T2122_.53.0552a20: 瑞華。半刻虔躬。乃得大千之甘露。蓋是大乘
T2122_.53.0552a21: 之根基。種智之津衢也
T2122_.53.0552a22: 引證部第二
T2122_.53.0552a23: 如阿彌陀經云。佛語阿難。阿彌陀佛爲菩薩
T2122_.53.0552a24: 時。常奉行是二十四願。珍寶愛重保持恭
T2122_.53.0552a25: 順。何等爲二十四願
T2122_.53.0552a26: 第一願使某作佛時。令我國中無有泥犁禽
T2122_.53.0552a27: 獸薜茘蜎飛蠕動之類。得是願乃作佛。不得
T2122_.53.0552a28: 是願終不作佛
T2122_.53.0552a29: 第二願使某作佛時。令我國中無有婦人。女
T2122_.53.0552b01: 人欲來生我國中者即作男子。諸無央數天
T2122_.53.0552b02: 人民蜎飛蠕動之類。來生我國者。皆於七
T2122_.53.0552b03: 寶水池蓮華中化生。長大皆作菩薩阿羅漢。
T2122_.53.0552b04: 都無央數得是願乃作佛。不得是願終不作
T2122_.53.0552b05: 佛
T2122_.53.0552b06: 第三願使某作佛時。令我國土自然七寶縱
T2122_.53.0552b07: 廣甚大。曠蕩無極極自軟好。所居舍宅被服
T2122_.53.0552b08: 飮食都皆自然。比如第六天王所居處。得
T2122_.53.0552b09: 是願乃作佛。不得是願終不作佛
T2122_.53.0552b10: 第四願使某作佛時。令我名字皆聞八方上
T2122_.53.0552b11: 下無央數佛國。皆令諸佛各於比丘僧大座
T2122_.53.0552b12: 中。説我功徳國土之善。諸天人民蜎飛蠕動
T2122_.53.0552b13: 之類。聞我名字莫不慈心歡喜踊躍者。皆
T2122_.53.0552b14: 令來生我國得是願乃作佛。不得是願終不
T2122_.53.0552b15: 作佛
T2122_.53.0552b16: 第五願使某作佛時。令八方上下諸無央數
T2122_.53.0552b17: 天人民。及蜎飛蠕動之類。若前世作惡聞我
T2122_.53.0552b18: 名字。欲來生我國者。即便反正自悔過。爲
T2122_.53.0552b19: 道作善便持經戒。願欲生我國不斷絶。壽
T2122_.53.0552b20: 終皆令不復泥＊犁禽獸薜茘。即生我國在心
T2122_.53.0552b21: 所願。得是願乃作佛。不得是願終不作佛
T2122_.53.0552b22: 第六願使某作佛時。令八方上下無央數佛
T2122_.53.0552b23: 國諸天人民。若善男子善女人。欲來生我
T2122_.53.0552b24: 國。用我故益作善。若分檀布施繞塔燒香。
T2122_.53.0552b25: 散華然燈懸雜繒綵。飯食沙門起塔作寺。斷
T2122_.53.0552b26: 愛欲齋戒清淨一心念我。晝夜一日不斷絶。
T2122_.53.0552b27: 皆令來生我國作菩薩。得是願乃作佛。不得
T2122_.53.0552b28: 是願終不作佛
T2122_.53.0552b29: 第七願使某作佛時。令八方上下無央數佛
T2122_.53.0552c01: 國諸天人民。若善男子善女人。有作菩薩道
T2122_.53.0552c02: 奉行六波羅蜜。若作沙門不毀經戒。斷愛
T2122_.53.0552c03: 欲。齋戒清淨一心。念欲生我國晝夜不斷
T2122_.53.0552c04: 絶。若其人壽欲終時。我即與諸菩薩阿羅漢。
T2122_.53.0552c05: 共飛行迎之。即來生我國。則作阿惟越致菩
T2122_.53.0552c06: 薩智慧勇猛。得是願乃作佛。不得是願終不
T2122_.53.0552c07: 作佛
T2122_.53.0552c08: 第八願使某作佛時。令我國中諸菩薩欲到
T2122_.53.0552c09: 他方佛國生者。皆令不更泥＊犁禽獸薜茘。
T2122_.53.0552c10: 皆令得佛道。得是願乃作佛。不得是願終不
T2122_.53.0552c11: 作佛
T2122_.53.0552c12: 第九願使某作佛時。令我國中諸菩薩阿羅
T2122_.53.0552c13: 漢面目皆端正淨潔姝好。悉同一色都一種
T2122_.53.0552c14: 類。比如第六天人。得是願乃作佛。不得是
T2122_.53.0552c15: 願終不作佛
T2122_.53.0552c16: 第十願使某作佛時。令我國中諸菩薩阿羅
T2122_.53.0552c17: 漢。皆同一心所念欲所言者預相知意。得
T2122_.53.0552c18: 是願乃作佛。不得是願終不作佛
T2122_.53.0552c19: 第十一願使某作佛時。令我國中諸菩薩阿
T2122_.53.0552c20: 羅漢。皆無有淫泆之心。終無念婦女意。終
T2122_.53.0552c21: 無有瞋怒愚癡者。得是願乃作佛。不得是願
T2122_.53.0552c22: 終不作佛
T2122_.53.0552c23: 第十二願使某作佛時令我國中諸菩薩阿羅
T2122_.53.0552c24: 漢皆令心相敬愛終無相嫉憎者。得是願乃
T2122_.53.0552c25: 作佛。不得是願終不作佛
T2122_.53.0552c26: 第十三願使某作佛時。令我國中諸菩薩欲
T2122_.53.0552c27: 共供養八方上下無央數諸佛。皆令飛行即
T2122_.53.0552c28: 到。欲得自然萬種之物即皆在前。持用供養
T2122_.53.0552c29: 諸佛悉皆得遍。以後日未中時。即飛行還我
T2122_.53.0553a01: 國。得是願乃作佛。不得是願終不作佛
T2122_.53.0553a02: 第十四願使某作佛時。令我國中諸菩薩阿
T2122_.53.0553a03: 羅漢欲飯時。即皆自然七寶鉢中有自然百
T2122_.53.0553a04: 味飯食在前。食已自然去。得是願乃作佛。
T2122_.53.0553a05: 不得是願終不作佛
T2122_.53.0553a06: 第十五願使某作佛時令我國中諸菩薩。身
T2122_.53.0553a07: 皆紫磨金色。三十二相八十種好。皆令如佛。
T2122_.53.0553a08: 得是願乃作佛。不得是願終不作佛
T2122_.53.0553a09: 第十六願使某作佛時。令我國中諸菩薩阿
T2122_.53.0553a10: 羅漢語者。如三百鍾聲。説經行道皆如佛。
T2122_.53.0553a11: 得是願乃作佛。不得是願終不作佛
T2122_.53.0553a12: 第十七願使某作佛時。令我洞視徹聽飛行
T2122_.53.0553a13: 十倍勝於諸佛。得是願乃作佛。不得是願終
T2122_.53.0553a14: 不作佛
T2122_.53.0553a15: 第十八願使某作佛時。令我智慧説經行道
T2122_.53.0553a16: 十倍於諸佛。得是願乃作佛。不得是願終不
T2122_.53.0553a17: 作佛
T2122_.53.0553a18: 第十九願使某作佛時。令八方上下無央數
T2122_.53.0553a19: 佛國。諸天人民蜎飛蠕動之類。皆令得人道。
T2122_.53.0553a20: 悉作辟支佛阿羅漢。皆坐禪一心。共欲計數
T2122_.53.0553a21: 知我年壽幾千億萬劫歳數。皆令無有能極
T2122_.53.0553a22: 知壽者。得是願乃作佛。不得是願終不作
T2122_.53.0553a23: 佛
T2122_.53.0553a24: 第二十願使某作佛時。令八方上下各千億
T2122_.53.0553a25: 佛國中諸天人民蜎飛蠕動之類。皆令作辟
T2122_.53.0553a26: 支佛阿羅漢。皆坐禪一心。共欲計數我國中
T2122_.53.0553a27: 諸菩薩阿羅漢知有幾千億萬人。皆令無有
T2122_.53.0553a28: 能知數者。得是願乃作佛。不得是願終不
T2122_.53.0553a29: 作佛
T2122_.53.0553b01: 第二十一願使某作佛時。令我國中諸菩薩
T2122_.53.0553b02: 阿羅漢壽命無央數劫。得是願乃作佛。不
T2122_.53.0553b03: 得是願終不作佛
T2122_.53.0553b04: 第二十二願使某作佛時。令我國中諸菩薩
T2122_.53.0553b05: 阿羅漢。皆智慧勇猛。自知前世億萬劫時。
T2122_.53.0553b06: 宿命所作善惡却知無極皆洞視徹。知十方
T2122_.53.0553b07: 去來現在之事。得是願乃作佛。不得是願終
T2122_.53.0553b08: 不作佛
T2122_.53.0553b09: 第二十三願。使某作佛時。令我國中諸菩薩
T2122_.53.0553b10: 阿羅漢。皆智慧勇猛頂中皆有光明。得是願
T2122_.53.0553b11: 乃作佛。不得是願終不作佛
T2122_.53.0553b12: 第二十四願使某作佛時。令我頂中光明絶
T2122_.53.0553b13: 好。勝於日月之明百千億萬倍。絶勝諸佛
T2122_.53.0553b14: 光明焔照諸無央數。天下幽冥之處皆當大
T2122_.53.0553b15: 明。諸天人民蜎飛蠕動之類。見我光明莫不
T2122_.53.0553b16: 慈心作善者。皆令來生我國。得是願乃作
T2122_.53.0553b17: 佛。不得是願終不作佛
T2122_.53.0553b18: 佛告阿難。阿彌陀佛爲菩薩時。當奉行是二
T2122_.53.0553b19: 十四願。不犯道法絶去財色。精明求願。積
T2122_.53.0553b20: 功累徳。無央數劫。今致作佛。悉皆得之。不
T2122_.53.0553b21: 亡其功也
T2122_.53.0553b22: 又佛説滅十方冥經云。時有釋種童子。名面
T2122_.53.0553b23: 善悦。來白佛言。唯天中天。今我二親身不
T2122_.53.0553b24: 安和。横爲非人所見侵嬈。晝夜寤寐不得
T2122_.53.0553b25: 寧息。出入行歩亦見逼惱。或遭非人妖蠱姦
T2122_.53.0553b26: 邪。無以防護。唯願世尊。告示以法。隨時救
T2122_.53.0553b27: 濟令無嬈害。佛告面善悦。當爲汝説擁護之
T2122_.53.0553b28: 法
T2122_.53.0553b29: 佛言。東方去此過于八千那術佛土。有世界
T2122_.53.0553c01: 名拔衆塵勞。其佛號等行如來。今現在説法。
T2122_.53.0553c02: 人若東行先當稽首歸命。供養於東方佛。則
T2122_.53.0553c03: 無恐懼莫敢侵＊嬈。有所興作悉當如願
T2122_.53.0553c04: 佛告童子。南方去此過于十億百千佛土。有
T2122_.53.0553c05: 世界名消冥等要脱。其佛號初發心念離恐
T2122_.53.0553c06: 畏歸依超首如來。今現在説法。若欲南行當
T2122_.53.0553c07: 遙稽首歸命彼佛專意不離。則無恐懼不遇
T2122_.53.0553c08: 患難
T2122_.53.0553c09: 佛告童子。西方去此如殑伽河沙諸佛刹土。
T2122_.53.0553c10: 有世界名善選擇。其佛號金剛歩迹如來。今
T2122_.53.0553c11: 現在説法。若欲西行先當稽首禮於彼佛一
T2122_.53.0553c12: 心歸命。則無恐懼不逢患難
T2122_.53.0553c13: 佛告童子。北方去此過二萬佛土。有世界名
T2122_.53.0553c14: 覺辯。其佛號寶智首如來。今現在説法。若
T2122_.53.0553c15: 欲北行設在家居。稽首作禮歸命彼佛。則
T2122_.53.0553c16: 無恐懼不遇患難
T2122_.53.0553c17: 佛告童子。東北方去此過于百萬億佛土。有
T2122_.53.0553c18: 世界名持所念。其佛號壞魔慢獨歩如來。今
T2122_.53.0553c19: 現在説法。若詣東北方當遙稽首歸命彼佛。
T2122_.53.0553c20: 所在獲安則無所畏
T2122_.53.0553c21: 佛告童子。東南方去此過二＊殑伽河沙等
T2122_.53.0553c22: 佛土。有世界名常照曜。其佛號初發心不退
T2122_.53.0553c23: 轉輪成首如來。今現在説經。若東南方行先
T2122_.53.0553c24: 當稽首。五體投地一心歸命。然後乃進則無
T2122_.53.0553c25: 恐懼
T2122_.53.0553c26: 佛告童子。西南方去此過于八萬佛土。有世
T2122_.53.0553c27: 界名覆白交露。其佛號寶蓋照空如來。今現
T2122_.53.0553c28: 在説法。若西南行先當稽首彼方如來。以華
T2122_.53.0553c29: 遙散念於無相。然後乃進則無恐懼
T2122_.53.0554a01: 佛告童子。西北方去此過六＊殑伽河沙佛之
T2122_.53.0554a02: 刹土。有世界名住清淨。其佛號開化菩薩如
T2122_.53.0554a03: 來。今現在説法。若西北方行先禮彼佛。自
T2122_.53.0554a04: 歸悔過淨修梵行。然後出家則無恐懼
T2122_.53.0554a05: 佛告童子。下方去此過九十二垓佛之刹土。
T2122_.53.0554a06: 有世界名念無倒。其佛號念初發意斷疑拔
T2122_.53.0554a07: 欲如來。今現在説法。若欲坐時。若夜臥時。
T2122_.53.0554a08: 念斯如來稽首自歸。常以普慈念救衆生。然
T2122_.53.0554a09: 後坐臥則無恐懼
T2122_.53.0554a10: 佛告童子。上方去此過六十＊殑伽河沙等佛
T2122_.53.0554a11: 土。有世界名離恐懼無有處所。其佛號消
T2122_.53.0554a12: 冥等超王如來。今現在説法。若從坐起常禮
T2122_.53.0554a13: 彼佛自歸供養。則無恐懼所至獲安
T2122_.53.0554a14: 佛告童子假使有人受此經典。持諷讀誦
T2122_.53.0554a15: 爲他人説。具足備悉令不缺減速成所願終
T2122_.53.0554a16: 無恐懼。若到縣官不見侵枉。若行賊中不見
T2122_.53.0554a17: 危害。若行大火中即爲消滅。若行大水中終
T2122_.53.0554a18: 不沒溺。天龍鬼神弊惡之神無敢觸者。諸惡
T2122_.53.0554a19: 獸無敢近者。諸魅魍魎無能嬈者。若在閑
T2122_.53.0554a20: 居獨處。則爲如來之所擁護。佛説如是。帝釋
T2122_.53.0554a21: 善面悦童子等。聞經歡喜作禮而退
T2122_.53.0554a22: 又持地論云。菩薩發願略説五種。一發心
T2122_.53.0554a23: 願。二生願。三境界願。四平等願。五大願。彼
T2122_.53.0554a24: 菩薩初發無上菩提心。是名發心願。願未來
T2122_.53.0554a25: 世爲衆生故。隨善趣生。是名生願。願正觀諸
T2122_.53.0554a26: 法無量等諸善根思惟境界。是名境界願。願
T2122_.53.0554a27: 未來世一切菩薩善攝事。是名菩薩平等願。
T2122_.53.0554a28: 大願者。即平等願
T2122_.53.0554a29: 菩薩又説十種大願
T2122_.53.0554b01: 一者願一切種供養無量諸佛
T2122_.53.0554b02: 二者願護持一切諸佛正法
T2122_.53.0554b03: 三者願通達諸佛正法
T2122_.53.0554b04: 四者願生兜率天乃至般涅槃
T2122_.53.0554b05: 五者願行菩薩一切種正行
T2122_.53.0554b06: 六者願成熟一切衆生
T2122_.53.0554b07: 七者願一切世界悉能現化
T2122_.53.0554b08: 八者願一切菩薩一心方便以大乘度
T2122_.53.0554b09: 九者願一切正行方便無礙
T2122_.53.0554b10: 十者願成無上正覺
T2122_.53.0554b11: 是菩薩住於初地。方便淨信現在修行。於未
T2122_.53.0554b12: 來事生十大願
T2122_.53.0554b13: 一者以清淨心常願供養一切諸佛
T2122_.53.0554b14: 二者受持守護諸佛正法
T2122_.53.0554b15: 三者勸請諸佛轉未曾有法
T2122_.53.0554b16: 四者順行菩薩正行
T2122_.53.0554b17: 五者一切器界具足成熟
T2122_.53.0554b18: 六者一切世界悉能現化
T2122_.53.0554b19: 七者自淨佛土
T2122_.53.0554b20: 八者一切菩薩同一方便以大乘化
T2122_.53.0554b21: 九者利益衆生一切不空
T2122_.53.0554b22: 十者一切世界得阿耨菩提作一切佛事
T2122_.53.0554b23: 如是大願能生無量百千大願。不離衆生界
T2122_.53.0554b24: 不離世間。此諸大願生生常行終不忘失
T2122_.53.0554b25: 又華嚴經云。諸佛子。菩薩住歡喜地以十願
T2122_.53.0554b26: 爲首。生如是等百萬阿僧祇大願。以不可盡
T2122_.53.0554b27: 法而生是願。爲滿是願勤行精進。何等爲十。
T2122_.53.0554b28: 一衆生不可盡。二世界不可盡。三虚空不可
T2122_.53.0554b29: 盡。四法界不可盡。五涅槃不可盡。六佛出
T2122_.53.0554c01: 世不可盡。七諸佛智慧不可盡。八心所縁不
T2122_.53.0554c02: 可盡。九起智不可盡。十世間轉法輪智轉不
T2122_.53.0554c03: 可盡。若衆生盡我願乃盡。乃至起智轉盡我
T2122_.53.0554c04: 願乃盡。而衆生乃至起智諸轉實不可盡。我
T2122_.53.0554c05: 諸願善根亦不可盡
T2122_.53.0554c06: 又文殊師利問菩提經云。爾時天子問文殊
T2122_.53.0554c07: 師利言。菩薩有幾心能攝因能攝果。文殊答
T2122_.53.0554c08: 言。諸菩薩有四心能攝因能攝果。何等爲
T2122_.53.0554c09: 四。一初發心。二行道心。三不退轉心。四一
T2122_.53.0554c10: 生補處心。初發心爲行道心作因縁。行道心
T2122_.53.0554c11: 爲不退轉心作因縁。不退轉心爲一生補處
T2122_.53.0554c12: 心作因縁
T2122_.53.0554c13: 又初發心如種穀田中。行道心如穀子増長。
T2122_.53.0554c14: 不退轉心如華果始成。補處心如華果有用
T2122_.53.0554c15: 又初發心如車匠輯材。行道心如斫治材木。
T2122_.53.0554c16: 不退轉心如安施材木。一生補處心如車成
T2122_.53.0554c17: 運致
T2122_.53.0554c18: 又初發心如月新生。行道心如五日月。不
T2122_.53.0554c19: 退轉心如月十日。一生補處心如月十四日。
T2122_.53.0554c20: 如來智慧如十五日＊月
T2122_.53.0554c21: 又初發心能過聲聞地。行道心能過辟支佛
T2122_.53.0554c22: 地。不退轉心能過不定地。一生補處心安住
T2122_.53.0554c23: 定地
T2122_.53.0554c24: 又初發心如病者求藥。行道心如分別藥。不
T2122_.53.0554c25: 退轉心如病服藥。補處心如病得差
T2122_.53.0554c26: 又大集經云。爾時舍利弗白佛言。世尊。菩薩
T2122_.53.0554c27: 初發無上菩提心時。聞諸衆生有如是行。不
T2122_.53.0554c28: 驚不＊悑。是事實難不可思議。佛言。舍利弗。
T2122_.53.0554c29: 於意云何。如師子雖復初産聞師子吼。有＊悑
T2122_.53.0555a01: 畏不。不也世尊。菩薩摩訶薩。初發無上菩提
T2122_.53.0555a02: 心時。聞衆生行亦復如是。舍利弗。於意云
T2122_.53.0555a03: 何。火熱雖小畏乾薪不。不也世尊。菩薩初
T2122_.53.0555a04: 發無上菩提心已。得智慧火亦復如是。舍利
T2122_.53.0555a05: 弗。今以非喩爲喩。舍利弗。譬如猛火與諸乾
T2122_.53.0555a06: 薪。結期七日當大戰鬪。爾時一切乾樹菓木
T2122_.53.0555a07: 種種枝葉。悉共合聚如須彌山。爾時猛火有
T2122_.53.0555a08: 一親友。而告之言。汝今何故不自莊嚴多覓
T2122_.53.0555a09: 有救。援助彼衆。汝唯一己。何能當之。時火答
T2122_.53.0555a10: 言。彼怨雖多我力能敵不須伴黨。舍利弗。菩
T2122_.53.0555a11: 薩摩訶薩亦復如是。雖諸煩惱悉共和合其
T2122_.53.0555a12: 勢熾盛。菩薩智慧力能消伏。如阿伽陀一丸
T2122_.53.0555a13: 之藥能破大毒。菩薩智慧亦復如是。小智慧
T2122_.53.0555a14: 藥能壞無量大煩惱毒
T2122_.53.0555a15: 又佛本行經云。爾時佛告諸比丘僧。作如是
T2122_.53.0555a16: 言。汝諸比丘。我念往昔久遠之時。有一貧人
T2122_.53.0555a17: 以乞自活。從一城至波羅柰城。至彼城已。其
T2122_.53.0555a18: 城所有乞人見者皆呵責言。汝從何來而至
T2122_.53.0555a19: 於此。遂遮不聽游行告乞。爾時彼人見有障
T2122_.53.0555a20: 礙作是思惟。我於彼輩無有過失。何故障
T2122_.53.0555a21: 我而告乞也。於時波羅柰城有一長者。遺
T2122_.53.0555a22: 失銅鉢。時彼長者求覓銅鉢所在不獲。因求
T2122_.53.0555a23: 鉢故至餘一村。時彼乞人於糞聚中得彼銅
T2122_.53.0555a24: 鉢掛於杖頭。將來往入波羅柰城。從街至
T2122_.53.0555a25: 街。從衖至衖。從此交衖至彼交衖。從此方
T2122_.53.0555a26: 隅至彼＊方隅。口唱是言。此之銅鉢是誰之
T2122_.53.0555a27: 物。識者收取。而彼游歴處處東西求覓其主
T2122_.53.0555a28: 了不能得。既不得主。便即往至付梵徳王。乃
T2122_.53.0555a29: 至長者後聞有人從彼糞中得一銅鉢掛於
T2122_.53.0555b01: 杖頭。將來入彼波羅柰城。處處游訪不知主
T2122_.53.0555b02: 處。既不得主便付梵徳王。既聞是已。到梵徳
T2122_.53.0555b03: 王邊。到已白言。大王當知。前者乞人所奉
T2122_.53.0555b04: 銅鉢是我之物。時梵徳王遣使往喚彼之乞
T2122_.53.0555b05: 人。而語之言。汝於前者所送銅鉢。今此長
T2122_.53.0555b06: 者云是我許。其事如何。彼人即白梵徳王
T2122_.53.0555b07: 言。如是大王。我本不知彼之銅鉢是誰之物。
T2122_.53.0555b08: 在糞聚中。我既得已。即掛杖頭將來入城。東
T2122_.53.0555b09: 西訪問不知主處。遂奉大王任王所用。爾時
T2122_.53.0555b10: 梵徳聞彼語已。心大歡喜而告彼言。人者。
T2122_.53.0555b11: 汝今欲於我邊乞何等願。我當與汝。而彼銅
T2122_.53.0555b12: 鉢還其長者。爾時彼人白梵徳王作如是言。
T2122_.53.0555b13: 大王。今若必欲歡喜與我願者。願王於此波
T2122_.53.0555b14: 羅柰城。所有乞人用我爲王也。時梵徳王復
T2122_.53.0555b15: 告彼言。今者何用與彼乞兒而爲王也。但當
T2122_.53.0555b16: 更乞諸餘好願。或金或銀。或索國中最勝村
T2122_.53.0555b17: 落用爲封邑。我即與汝。時彼乞人復白王言。
T2122_.53.0555b18: 王若歡喜與我願者。我今正欲得前所願。王
T2122_.53.0555b19: 遂報言。任汝所樂。隨汝作耳。爾時在彼波羅
T2122_.53.0555b20: 柰城。合有五百乞兒依住彼乞願者。悉喚令
T2122_.53.0555b21: 集而告之言。我今得與汝等爲王。汝等必當
T2122_.53.0555b22: 聽我處分。時諸乞人問彼王言。汝今云何處
T2122_.53.0555b23: 分我等。令作何事。時彼人言。汝等相共或有
T2122_.53.0555b24: 捉置髆上者。或有取我而背負者。自餘皆悉
T2122_.53.0555b25: 爲我左右圍繞而行。而彼五百諸乞兒輩聞
T2122_.53.0555b26: 彼語已。即從處分。或有輿者。或背負者。
T2122_.53.0555b27: 處處游行所有飮食坐席之所即往彼乞。乞
T2122_.53.0555b28: 已將向一處。分張而共食噉。如是方便多時
T2122_.53.0555c01: 爾時乞王從其人邊奪取彼食已將走。其王
T2122_.53.0555c02: 徒衆五百乞兒。逐彼王走至於遠處。皆悉疲
T2122_.53.0555c03: 乏。既疲乏已。悉各迴還。其彼乞王身力壯
T2122_.53.0555c04: 健。走而不乏。更至遠已。迴頭望看五百乞兒
T2122_.53.0555c05: 悉皆不見。既不見已。入一園内取水洗手。
T2122_.53.0555c06: 坐於一邊欲食彼食。未食之間便生悔心。我
T2122_.53.0555c07: 今不善。我今何故於彼人邊奪取其食。更復
T2122_.53.0555c08: 誑我隨從人輩。此食既多我食不盡。若世間
T2122_.53.0555c09: 内有諸聖人。願知我意而來此者。我即分與。
T2122_.53.0555c10: 發是心已。有辟支佛。名曰善賢。從虚空裏
T2122_.53.0555c11: 飛騰而來。在彼人前。從空直下。去其不遠。
T2122_.53.0555c12: 其人遙見彼辟支佛威儀庠序。行歩齊。停。
T2122_.53.0555c13: 擧動得所不緩不急。見如是已。於彼辟支佛
T2122_.53.0555c14: 所心得淨信。得淨信已作如是念。由我往
T2122_.53.0555c15: 昔所受貧煎。及以現在皆悉不値如是福田。
T2122_.53.0555c16: 於如是人不行布施恭敬供養。我昔若値如
T2122_.53.0555c17: 是福田。今日應不遭斯困頓。亦不應被他逼
T2122_.53.0555c18: 切而得活命。我今將此食奉上仙人。未審此
T2122_.53.0555c19: 仙受納以不。若蒙受者。願我將來免此貧煎
T2122_.53.0555c20: 困厄之身。作是念已。即將此食奉此仙人。然
T2122_.53.0555c21: 辟支佛有如是法。唯現神通教化衆生。更無
T2122_.53.0555c22: 別法。時辟支佛受取彼食。從地騰空而去。其
T2122_.53.0555c23: 人見彼歡喜踊躍。遍滿其體不能自勝。以歡
T2122_.53.0555c24: 喜故頂戴指掌。遙禮彼尊辟支佛足。作是禮
T2122_.53.0555c25: 已心發是願。願我此身於未來世。毎常値
T2122_.53.0555c26: 遇如是世尊。或勝此者。而彼世尊所説之法。
T2122_.53.0555c27: 願我一聞速得證解。又願我於未來世中。在
T2122_.53.0555c28: 大威徳豪族姓家。爲王治化更莫在彼貧兒
T2122_.53.0555c29: 之内。復作是願。生生世世不墮惡道
T2122_.53.0556a01: 佛告諸比丘。作如是言。汝諸比丘若有心疑
T2122_.53.0556a02: 於彼之時。波羅柰城乞兒之王。施辟支佛摩
T2122_.53.0556a03: 呼茶迦此是誰者。莫作異見。婆提唎迦比
T2122_.53.0556a04: 丘是也。時乞兒王施辟支佛食。因彼業果今
T2122_.53.0556a05: 生釋種大豪貴族。資財無乏少。由昔願故。
T2122_.53.0556a06: 今得王位。又由昔願不墮惡道。＊常生人天
T2122_.53.0556a07: 多受快樂。又由昔願今値於我。而得出家。受
T2122_.53.0556a08: 具足戒。得羅漢果。我又授記。於我聲聞弟子
T2122_.53.0556a09: 之中。豪姓出家最第一者。婆提唎迦比丘是
T2122_.53.0556a10: 也
T2122_.53.0556a11: 頌曰
T2122_.53.0556a12: 賢人慕高節 志願菩提因
T2122_.53.0556a13: 御鶴翔伊水 策馬出王田
T2122_.53.0556a14: 本祈立弘誓 感報彌陀身
T2122_.53.0556a15: 能仁修八正 超逾九劫前
T2122_.53.0556a16: 聲流遍三界 慈化通大千
T2122_.53.0556a17: 掩塵息妄想 凡聖並欣然
T2122_.53.0556a18: 含生同志趣 保益啓心神
T2122_.53.0556a19: 生死必永盡 豈同莊老仙
T2122_.53.0556a20: 法苑珠林卷第三十四
T2122_.53.0556a21:
T2122_.53.0556a22:
T2122_.53.0556a23:
T2122_.53.0556a24:法苑珠林卷第三十五
T2122_.53.0556a25: ＊西明寺沙門釋道＊世撰
T2122_.53.0556a26:法服篇第三十
T2122_.53.0556a27: 然燈篇第三十一
T2122_.53.0556a29: 述意部 功能部 會名部 濟難部 感
T2122_.53.0556b01: 報部 違損部
T2122_.53.0556b02: 述意部第一
T2122_.53.0556b03: 夫袈裟爲福田之服。如敬佛塔。泥洹僧爲儭
T2122_.53.0556b04: 身之衣尊之如法。衣名銷痩。取能銷痩煩惱。
T2122_.53.0556b05: 鎧名忍辱。取能降伏衆魔。亦喩蓮華。不爲
T2122_.53.0556b06: 汚泥所染。亦名幢相不爲邪衆所傾。亦名田
T2122_.53.0556b07: 文之相。不爲見者生惡。亦名救龍之服。不爲
T2122_.53.0556b08: 金鳥所食。亦名降邪之衣。不爲外道所壞。亦
T2122_.53.0556b09: 名不正之色。不爲俗染所貪是以教有内外
T2122_.53.0556b10: 之別。人有道俗之異。在家則依乎外教。服
T2122_.53.0556b11: 先王之法服。順先王之法言。上有敬親事君
T2122_.53.0556b12: 之禮。下有妻子官榮之變。此則恭孝之躅理
T2122_.53.0556b13: 叶儒律。出家則依乎内教。服諸佛之法服。
T2122_.53.0556b14: 行諸佛之法行。上捨君親愛敬之重。下割妻
T2122_.53.0556b15: 子官榮之好。以禮誦之善自資父母。行道之
T2122_.53.0556b16: 福以報國恩之重。既許不以毀形易服爲過。
T2122_.53.0556b17: 豈宜責以敬親事君之禮。是故。
髮之辰。
T2122_.53.0556b18: 天魔聞而遙悑。染衣之日。帝釋見而遠歡
T2122_.53.0556b19: 戲女聊被無漏遂滿。醉人暫剪惡縁即捨。龍
T2122_.53.0556b20: 子頼而息驚。象王見而止怯。故知三領法衣
T2122_.53.0556b21: 蔽身儉用。三種壞色伏我愛情。既倣稻田。
T2122_.53.0556b22: 自成應供之徳。遠同先佛。寔遵和敬之道。出
T2122_.53.0556b23: 塵反俗所貴如斯者乎
T2122_.53.0556b24: 功能部第二
T2122_.53.0556b25: 如華嚴經云。著袈裟者捨離三毒也。又大
T2122_.53.0556b26: 悲經云。但使性是沙門。汚沙門行自稱沙
T2122_.53.0556b27: 門。形似沙門被著袈裟。於彌勒佛乃至樓
T2122_.53.0556b28: 至佛所得入涅槃無有遺錯。又悲華經云。釋
T2122_.53.0556b29: 迦牟尼佛。昔於過去寶藏佛所發菩提心。願
T2122_.53.0556c01: 我成佛時。令我袈裟有五功徳。一者我成佛
T2122_.53.0556c02: 已。若有衆生入我法中出家著袈裟者。或犯
T2122_.53.0556c03: 重禁。或犯邪見。若於三寶輕毀不信。集諸重
T2122_.53.0556c04: 罪比丘比丘尼優婆塞優婆夷。若於念中生
T2122_.53.0556c05: 恭敬心尊重佛法僧。如是衆生乃至一人必
T2122_.53.0556c06: 與授記。於三乘中得不退轉。二者我成佛已。
T2122_.53.0556c07: 天龍鬼神人及非人。若能於此著袈裟者。恭
T2122_.53.0556c08: 敬供養尊重讃歎。其人若得見此袈裟少分。
T2122_.53.0556c09: 即得不退於三乘中。三者若有衆生爲飢渇
T2122_.53.0556c10: 所逼。若貧窮鬼神下賤諸人。乃至餓鬼畜生。
T2122_.53.0556c11: 若得袈裟少分乃至四寸。其人即得飮食充
T2122_.53.0556c12: 足。隨其所願疾得成就。四者若有衆生共相
T2122_.53.0556c13: 違反。起賊想展轉鬪諍。若諸天龍八部人
T2122_.53.0556c14: 及非人共鬪諍時。念此袈裟。尋生悲心。柔軟
T2122_.53.0556c15: 之心。無怨賊心。寂滅之心。調伏善心。五者有
T2122_.53.0556c16: 人若在兵甲鬪訟斷事之中。持此袈裟少分
T2122_.53.0556c17: 至此輩中。爲自護故。供養恭敬尊重袈裟。是
T2122_.53.0556c18: 諸人等無能侵毀觸嬈輕弄。常得勝他過此
T2122_.53.0556c19: 諸難。若我袈裟不能成就如是五事聖功徳
T2122_.53.0556c20: 者。則爲欺誑十方世界現在諸佛。於未來世
T2122_.53.0556c21: 不成菩提作佛。又正法念經云。若有衆生持
T2122_.53.0556c22: 戒信心清淨。知僧福田。爲法衣故。施一菓直
T2122_.53.0556c23: 爲作衣價。心常愛樂而生隨喜。命終生林戲
T2122_.53.0556c24: 天。自在游戲隨意所至。若生人中神徳自在。
T2122_.53.0556c25: 若有衆生心有淨信。爲比丘僧染治袈裟法
T2122_.53.0556c26: 服。命終生彩地天。與諸天女五欲自娯。飮食
T2122_.53.0556c27: 甘露無有醉亂。從天命終得受人身。人所愛
T2122_.53.0556c28: 敬
T2122_.53.0556c29: 會名部第三
T2122_.53.0537a02: 所夢者也。頃之不見。餘芳移時方歇。同居
T2122_.53.0537a03: 大小皆聞香氣。因而流汗病即小差。虔伯
T2122_.53.0537a04: 所居宇卑陋。于時自覺處在殿堂。廊壁瑰
| T2122_.53.0537a05: | 曜皆是珍寶。於是所患以漸平復 | 右一驗出 冥祥記 | 高 |
T2122_.53.0537a07: 八石像。咸怪其言。後於寺北谷中。見一臥石
T2122_.53.0537a08: 可長丈八。乃雇匠營造。向經一周。面復粗
T2122_.53.0537a09: 了。而背猶著地。以六具拗擧之如初不動。經
T2122_.53.0537a10: 夜至旦忽然自翻。即就營訖移置佛堂。晋州
T2122_.53.0537a11: 陷日像汗流地。周兵入齊燒諸佛寺。此像獨
T2122_.53.0537a12: 不變色。又欲倒之。人牛六十頭挽不動。忽有
T2122_.53.0537a13: 異僧以瓦木土塹壘而圍之。須臾便了。失僧
T2122_.53.0537a14: 所在。像後降夢信心者日。吾患指痛。其人寤
T2122_.53.0537a15: 而視焉。乃木傷其二指也。遂即補之。開皇
T2122_.53.0537a16: 十年有盜像幡蓋者。夢丈八人。入室責之。賊
T2122_.53.0537a17: 遂＊慚＊悑悔而謝焉。其像現在
T2122_.53.0537a18: 唐京師大莊嚴寺釋智興。俗縁宋氏。洺州
T2122_.53.0537a19: 人也。謙約成務勵行堅明。依首律師誦經持
T2122_.53.0537a20: 律。心口相弔不輟昏曉。至大業五年仲冬。次
T2122_.53.0537a21: 當維那。鳴鍾依時僧徒無擾。同寺僧名三果
T2122_.53.0537a22: 者有兄。從煬帝南幸江都。中路身亡。初無凶
T2122_.53.0537a23: 告。通夢其妻曰。吾行達彭城不幸病死。由齋
T2122_.53.0537a24: 戒不持今墮地獄。備經五苦辛酸叵述。誰知
T2122_.53.0537a25: 吾苦。頼以今月初日。蒙莊嚴寺僧智興鳴
T2122_.53.0537a26: ＊鍾發響聲振地獄。同受苦者一時解脱。今生
T2122_.53.0537a27: 樂處思報其恩。汝可具絹十匹早奉與之。并
T2122_.53.0537a28: 陳吾意寄禮殷誠。從眠驚寤＊怪夢所由。與
T2122_.53.0537a29: 人共説初無信者。尋又重夢及諸巫覡咸陳
T2122_.53.0537b01: 前説。後經十日凶告奄至。恰與夢同。果乃奉
T2122_.53.0537b02: 絹與之。而興自陳無徳。並施大衆。寺主恭禪
T2122_.53.0537b03: 師等合寺大徳。咸問興曰。何縁鍾鳴乃感斯
T2122_.53.0537b04: 應。興曰。余無他術。見付法藏傳云。罽膩吒
T2122_.53.0537b05: 王受苦。由鳴＊鍾得停。及増一阿含經鳴＊鍾
T2122_.53.0537b06: 偈。福敬遵此轍勵力行之。嚴冬登樓風切
T2122_.53.0537b07: 皮肉。僧給羔袖用執＊鍾椎。興自勵意露手鳴
T2122_.53.0537b08: 椎。掌中傷破不以爲苦。兼鳴鍾之始。先發善
T2122_.53.0537b09: 願。願諸賢聖同入道場。同受法食。然後三下。
T2122_.53.0537b10: 將欲長打如先致敬。願諸惡趣聞此＊鍾聲。倶
T2122_.53.0537b11: 時離苦速得解脱。如斯願行志常奉修。豈
T2122_.53.0537b12: 惟徹誠遂能遠感。衆服其言。倍驗非謬。以
T2122_.53.0537b13: 貞觀六年三月。遘疾少時。自知後世。捨縁身
T2122_.53.0537b14: 資召諸師友。因食陳別。尋卒莊嚴。春秋四十
| T2122_.53.0537b15: | 有五 | 右二驗出 唐高僧傳 | ◎ |
T2122_.53.0537b17:
T2122_.53.0537b18:
T2122_.53.0537b19:
T2122_.53.0537b20:
T2122_.53.0537b21: ＊西明寺沙門釋道世撰
| T2122_.53.0537b22: | ◎興福篇第二十七之一 | 此有八部 |
T2122_.53.0537b24: 修造部 嚫施部 雜福部 洗僧部
T2122_.53.0537b25: 述意部第一
T2122_.53.0537b26: 昔優填初刻栴檀。波斯始鑄金質。皆現寫眞
T2122_.53.0537b27: 容工圖妙相。故能流光動瑞避席施虔。爰至
T2122_.53.0537b28: 髮爪兩塔衣影二臺。皆是如來在世已見成
T2122_.53.0537b29: 軌。自收迹河邊闍維林外。八王請分還國起
T2122_.53.0537c01: 塔及瓶炭二所。於是十刹興焉。其生處得
T2122_.53.0537c02: 道説法涅槃。髮髻頂骨四牙雙跡鉢杖唾壺
T2122_.53.0537c03: 泥洹僧等。皆樹塔勒銘標碣神異。爾後百有
T2122_.53.0537c04: 餘年。阿育王遣使浮海。壞撤諸塔分取舍利。
T2122_.53.0537c05: 還値風潮頗有遺落。故今海族之中時或遇
T2122_.53.0537c06: 者是。後八萬四千因之而起。育王諸女亦次
T2122_.53.0537c07: 發淨心。並鐫石鎔金圖寫神状。至能浮江
T2122_.53.0537c08: 汎海影化東川。雖復靈迹潜通而未彰視聽。
T2122_.53.0537c09: 及蔡愔秦景自西域還至。始傳畫
T2122_.53.0537c10: 是涼臺壽陵並圖其相。目茲厥後形像塔廟。
T2122_.53.0537c11: 與時競列。洎于梁代遺光粤盛。但法身無
T2122_.53.0537c12: 像因感故形。感見有參差。故形應有殊別。若
T2122_.53.0537c13: 乃心路蒼茫則眞儀隔化。情志慊忉則木石
T2122_.53.0537c14: 開心。故劉殷至孝誠感。釜庾爲之生銘。丁蘭
T2122_.53.0537c15: 温凊竭誠。木母以之變色。魯陽迴戈而日轉。
T2122_.53.0537c16: 杞婦下涙而城崩。斯皆惻隱入其性情。故使
T2122_.53.0537c17: 徴祥昭乎耳目。是知道藉人弘。神由物感。
T2122_.53.0537c18: 豈曰虚哉。是以祭神如神在。則神道交矣。敬
T2122_.53.0537c19: 像如敬佛。則法身應矣。故入道必以智慧
T2122_.53.0537c20: 爲本。智慧必以福徳爲基。譬猶鳥備二翼儵
T2122_.53.0537c21: 擧萬尋。車足兩輪一馳千里。豈不勤哉。豈不
T2122_.53.0537c22: 勗哉
T2122_.53.0537c23: 興福部第二
T2122_.53.0537c24: 如佛説福田經云。佛告天帝。復有七法廣施。
T2122_.53.0537c25: 名曰福田。行者得福即生梵天。何謂爲七。一
T2122_.53.0537c26: 者興立佛圖僧房堂閣。二者園果浴池樹木
T2122_.53.0537c27: 清涼。三者常施醫藥療救衆病。四者作牢堅
T2122_.53.0537c28: 船濟度人民。五者安設橋梁過度羸弱。六者
T2122_.53.0537c29: 近道作井渇乏得飮。七者造作圊厠施便利
T2122_.53.0538a01: 處。是爲七事得梵天福
T2122_.53.0538a02: 爾時座中有一比丘。名曰聽聰。聞法欣悦。即
T2122_.53.0538a03: 白佛言。我自惟念。先世之時生波羅奈國。爲
T2122_.53.0538a04: 長者子。於大道邊起立精舍。床臥漿糧供給
T2122_.53.0538a05: 衆僧。行路頓乏亦得止息。縁此功徳命終生
T2122_.53.0538a06: 天爲天帝釋。下生世間爲轉輪王。各三十六
T2122_.53.0538a07: 返典領天人。九十一劫足下生毛。躡空而遊。
T2122_.53.0538a08: 食福自然。今値世尊顧臨衆生。蠲我愚濁安
T2122_.53.0538a09: 以淨慧。生死栽枯。號曰眞人。功報成諦。其
T2122_.53.0538a10: 爲然矣。復有一比丘。名曰波拘盧。即白佛
T2122_.53.0538a11: 言。憶念我昔生拘那竭國。爲長者子。時世
T2122_.53.0538a12: 無佛。衆僧教化大會説法。我往聽法聞法
T2122_.53.0538a13: 歡喜。將一藥果名訶黎勒奉上衆僧。縁此果
T2122_.53.0538a14: 報命終生天。下生世間常處尊貴。與衆超絶
T2122_.53.0538a15: 九十一劫未曾疾病。餘福値佛逮得應眞
T2122_.53.0538a16: 復有一比丘。名曰須陀耶。即白世尊曰。我念
T2122_.53.0538a17: 宿命生維耶離國。爲小民家子。時世無佛。衆
T2122_.53.0538a18: 僧教化。我時持酪入市欲賣。値衆僧大會
T2122_.53.0538a19: 講法。過而立聽。聞法歡喜。即擧瓶酪布施衆
T2122_.53.0538a20: 僧。僧得祝願益懷欣躍。縁此福徳命終生
T2122_.53.0538a21: 天上。下生世間恒處尊貴。九十一劫末後餘
T2122_.53.0538a22: 愆。下生世間母妊數月。得病命終。埋母塚
T2122_.53.0538a23: 中。月滿乃生。塚中七年飮死母乳用自濟活。
T2122_.53.0538a24: 微福値佛逮得應眞
T2122_.53.0538a25: 復有一比丘。名曰阿難。即白世尊曰。憶念我
T2122_.53.0538a26: 昔生羅閲祇國。爲庶民子。身生惡瘡治之不
T2122_.53.0538a27: 差。有親友道人來語我言。當浴衆僧取其
T2122_.53.0538a28: 浴汁。以用洗瘡亦可得愈。又可得福。我即歡
T2122_.53.0538a29: 喜。往到寺中加敬至心。更作新井香油浴
T2122_.53.0538b01: 具。洗浴衆僧取其浴汁。以用洗瘡尋蒙除愈。
T2122_.53.0538b02: 縁是功徳所生端正。金色晃𦸸不受塵垢。九
T2122_.53.0538b03: 十一劫常得淨福。増徳廣遠今復値佛。心垢
T2122_.53.0538b04: 消除逮得應眞。爾時座中有一比丘尼。名曰
T2122_.53.0538b05: 柰女。即白佛言。我念宿命生波羅柰國。爲
T2122_.53.0538b06: 貧女人。時世有佛。名曰迦葉。時與大衆圍繞
T2122_.53.0538b07: 説法。我時在座聞經歡喜。意欲布施。顧無所
T2122_.53.0538b08: 有。自惟貧賤。心用悲感。詣他園囿乞求果蓏。
T2122_.53.0538b09: 當以施佛。乞得一柰大而香好。
T2122_.53.0538b10: 并柰一枚。奉迦葉佛及諸衆僧。佛知至意祝
T2122_.53.0538b11: 願受之。分布水柰一切周普。縁此福祚命終
T2122_.53.0538b12: 生天得爲天后。下生世間不由胞胎。九十一
T2122_.53.0538b13: 劫生柰華中。端正鮮潔常識宿命。今値世尊
T2122_.53.0538b14: 開示道眼
T2122_.53.0538b15: 爾時天帝即從座起。爲佛作禮。長跪叉手。白
T2122_.53.0538b16: 佛言。世尊。我自惟念。先世之時生拘留大國。
T2122_.53.0538b17: 爲長者子。青衣抱行入城遊觀。偶値衆僧街
T2122_.53.0538b18: 巷分衞。時見人民施者甚多。即自念言。願得
T2122_.53.0538b19: 財寶布施衆僧不亦快乎。即解珠纓布施衆
T2122_.53.0538b20: 僧。同心＊祝願歡喜而去。從是因縁壽終生
T2122_.53.0538b21: 天。得爲天帝。九十一劫永離八難。佛告天
T2122_.53.0538b22: 帝及諸大衆。聽我自説宿命所行。昔我前世
T2122_.53.0538b23: 於波羅柰國。近大道邊安設＊圊厠。國中人
T2122_.53.0538b24: 衆得輕安者。莫不感義。縁此功徳世世清
T2122_.53.0538b25: 淨。累劫行道穢染不汚。金色晃𦸸塵垢不著。
T2122_.53.0538b26: 食自消化無便利之患
T2122_.53.0538b27: 佛告天帝。九十六種道中佛道最尊。九十六
T2122_.53.0538b28: 種法中佛法最眞。九十六種僧中佛僧最正。
T2122_.53.0538b29: 所以者何。由如來從阿僧祇劫發願誠諦。殞
T2122_.53.0538c01: 命積徳誓爲衆生。六度四等衆善普備。得慧
T2122_.53.0538c02: 成滿。三界天尊無能及者。其有衆生。發一
T2122_.53.0538c03: 敬心。向如來者。勝獲大千世界珍寶施矣。三
T2122_.53.0538c04: 十七品十二部經。分別罪福言皆至誠。開三
T2122_.53.0538c05: 乘教皆得奉行。聞者歡喜。樂作沙門。信佛
T2122_.53.0538c06: 行法。志尚清高。捨世貪諍導世間福。天人路
T2122_.53.0538c07: 通衆僧之由矣。是爲最尊無上之道
T2122_.53.0538c08: 生信部第三
T2122_.53.0538c09: 如舊雜譬喩經云。昔舍衞城外有人婦。清
T2122_.53.0538c10: 信戒行純具。佛自至門乞食。婦以飯著佛鉢
T2122_.53.0538c11: 中。却行作禮。佛言。種一生十。種十生百。種
T2122_.53.0538c12: 百生千。種千生萬。種萬生億。得見諦道。其
T2122_.53.0538c13: 夫不信。默於後聽。佛＊祝願。夫曰。瞿曇沙門
T2122_.53.0538c14: 言何過甚。施一鉢飯乃得爾福。復見諦道。佛
T2122_.53.0538c15: 言。卿從何來。答曰。從城中來。佛言。汝見尼
T2122_.53.0538c16: 拘陀樹高幾許耶。答曰。高四五里。歳下數萬
T2122_.53.0538c17: 斛實。其核大如芥子。佛言。汝語過甚。何有
T2122_.53.0538c18: 種一芥子乃高四五里歳下數十萬子。答曰。
T2122_.53.0538c19: 世人共見其實如是。佛言。地是無知其報力
T2122_.53.0538c20: 尚爾。何況人是有情。歡喜特一鉢飯上佛。
T2122_.53.0538c21: 其福甚大不可稱量。夫婦二人心開意解。應
T2122_.53.0538c22: 時即得須陀洹道
T2122_.53.0538c23: 又智度論云。昔佛在世時。佛與阿難從舍婆
T2122_.53.0538c24: 提城。向婆羅門城。時婆羅門城王屬外道。聞
T2122_.53.0538c25: 佛欲來即立制限。若與佛食共佛語者當罰
T2122_.53.0538c26: 金錢五百文。後佛來到入城乞食。人皆閉門。
T2122_.53.0538c27: 佛與阿難空鉢而出。見一老婢持破瓦器。盛
T2122_.53.0538c28: 臭潘淀出門棄之。見佛相好空鉢而來。心
T2122_.53.0538c29: 念欲施。佛知其意。申鉢從乞所棄＊潘淀。婢
T2122_.53.0539a01: 即淨心持來施佛。佛受施已語阿難言。此婢
T2122_.53.0539a02: 因施十五劫中。天上人間受福快樂不墮惡
T2122_.53.0539a03: 道。後得男身出家學道成辟支佛。當時佛邊
T2122_.53.0539a04: 有一婆羅門。聞佛此語。即語佛言。汝是淨飯
T2122_.53.0539a05: 王之太子。何故爲食而作妄語。是時佛即出
T2122_.53.0539a06: 舌覆面上至髮際。而語之言。汝頗見有如此
T2122_.53.0539a07: 舌人而作妄語不。婆羅門言。若舌覆鼻尚不
T2122_.53.0539a08: 妄語。何況覆面上至髮際。即生信心而白佛
T2122_.53.0539a09: 言。我今不解少施報多。佛即告言。汝頗曾見
T2122_.53.0539a10: 希有事不。婆羅門言。我曾行見尼拘陀樹。
T2122_.53.0539a11: 其蔭遍覆五百乘車。佛即問言。樹種大小。彼
T2122_.53.0539a12: 答言。大如芥子三分之一。佛復語言。誰當
T2122_.53.0539a13: 信汝。婆羅門言。實爾。世尊。我眼見之非妄
T2122_.53.0539a14: 語也。佛即語言。我見此女淨心施佛。得大果
T2122_.53.0539a15: 報亦如此樹因少報多。時婆羅門心開意解。
T2122_.53.0539a16: 向佛懺悔。佛爲説法。得須陀洹。即時擧手大
T2122_.53.0539a17: 唱聲言。一切衆人甘露門開。如何不出。諸
T2122_.53.0539a18: 人開已皆送五百金錢與王。請佛供養即破
T2122_.53.0539a19: 制限。王與群臣亦歸依佛。佛爲説法悉獲道
T2122_.53.0539a20: 果。以是因縁如來所説無有虚妄。善惡果報
T2122_.53.0539a21: 必受不差。一切衆生應當信受
T2122_.53.0539a22: 又譬喩經云。昔有二比丘倶得須陀洹果。一
T2122_.53.0539a23: 人常行教化乞丐。以用作福布施飯僧。一人
T2122_.53.0539a24: 但直坐禪自守不樂作福。時坐禪者語乞者
T2122_.53.0539a25: 言。何不坐禪唐自勤苦。修福者言。佛常亦
T2122_.53.0539a26: 説比丘云。當修行布施。後倶命終生長者家。
T2122_.53.0539a27: 乞作福者爲長者家子。奴婢承給衣食自然。
T2122_.53.0539a28: 快樂無極。其坐禪者生爲婢子。在地獨坐饑
T2122_.53.0539a29: 渇啼哭。倶知宿命。時長者子語婢子言。我
T2122_.53.0539b01: 本語汝。汝當布施不肯用語。是汝自過。何爲
T2122_.53.0539b02: 啼哭。其長者子長大騎乘。出行遊觀一切奴
T2122_.53.0539b03: 客。及以婢子皆侍從出。後時二人倶求出家。
T2122_.53.0539b04: 既出家已得阿羅漢果。其長者子常直端坐。
T2122_.53.0539b05: 人皆競送衣食來與。其婢子者在外乞求人
T2122_.53.0539b06: 無與者。常受饑渇。以是因縁行道之人。不
T2122_.53.0539b07: 但持戒禪誦而已。亦當布施作諸福徳。故大
T2122_.53.0539b08: 愛道經。佛説偈云
T2122_.53.0539b09: 夙夜不學 日無所竟 動入罪中
T2122_.53.0539b10: 宛轉益深 自沒其體 其亦苦辛
T2122_.53.0539b11: 往而不返 投命太山 地獄之罪
T2122_.53.0539b12: 難可堪任 生時不學 死當入淵
T2122_.53.0539b13: 老不止婬 塵滅世間 呼吸而盡
T2122_.53.0539b14: 何足自珍 能自改悔 守命良眞
T2122_.53.0539b15: 今世滅罪 後世得申 有財不施
T2122_.53.0539b16: 世世受貧
T2122_.53.0539b17: 校量部第四
T2122_.53.0539b18: 如須達經云。世尊告須達長者曰。有居士行
T2122_.53.0539b19: 施。不信施與。不隨時與。不自手與。不往而施
T2122_.53.0539b20: 與。亦不知。亦不信。亦不知有因縁行果報
| T2122_.53.0539b21: | 而行施與。當知彼受報意不妙 | 反前 爲妙 | 昔有過去 |
T2122_.53.0539b23: 以八十四千金鉢碎銀滿中。彼行大施。八十
T2122_.53.0539b24: 四千銀鉢滿中碎金。八十四千金鉢滿中碎
T2122_.53.0539b25: 金。八十四千銀鉢滿中碎銀。八十四千象。象
T2122_.53.0539b26: 白如雪。八十四千馬。金飾交露。八十四千牛
T2122_.53.0539b27:
T2122_.53.0539b28: 飾。如是行施餘不可數。彼居士鞞藍大富。作
T2122_.53.0539b29: 如是大施。與閻浮提凡夫人。寧施與彼一仙
T2122_.53.0539c01: 人得福多。雖與仙人。不如施一須陀洹此得
T2122_.53.0539c02: 福多。雖與須陀洹。不如施與一斯陀含。雖與
T2122_.53.0539c03: 斯陀含。不如施一阿那含。雖與阿那含。不如
T2122_.53.0539c04: 施與阿羅漢。百須陀洹雖與百斯陀含。不
T2122_.53.0539c05: 如施與一阿那含。雖與百阿那含。不如施與
T2122_.53.0539c06: 一阿羅漢。雖與百阿羅漢。不如施與一辟支
T2122_.53.0539c07: 佛。雖與百辟支佛。不如施與如來無所著等
T2122_.53.0539c08: 正覺此得福多。彼居士作如是施與。閻浮提
T2122_.53.0539c09: 凡夫人。至百辟支佛作房舍以施招提僧。得
T2122_.53.0539c10: 福増多。雖與招提僧。不如以清淨意作三自
T2122_.53.0539c11: 歸佛法僧受其戒此得福多。雖受三歸受戒。
T2122_.53.0539c12: 不如於一衆生行於慈悲至＊
T2122_.53.0539c13: 多。雖於一切衆生分別行慈下至＊
T2122_.53.0539c14: 不如一切行無常苦空無我思惟念者。下至
T2122_.53.0539c15: 一彈指頃。此得福多。又増一阿含經云。爾時
T2122_.53.0539c16: 世尊告諸比丘。有四梵福。云何爲四。若有
| T2122_.53.0539c17: | 信人未曾起偸婆處 | 塔是 也 | 於中能起偸婆者。是 |
T2122_.53.0539c19: 謂第二受梵天之福。若有信人能和合聖衆
T2122_.53.0539c20: 者。是謂第三受梵天之福。若佛初轉法輪時。
T2122_.53.0539c21: 諸天世人勸請轉法輪。是謂第四受梵天之
T2122_.53.0539c22: 福。爾時有異比丘白世尊言。梵天之福竟
T2122_.53.0539c23: 爲多少。世尊告曰閻浮里地衆生所有功徳。
T2122_.53.0539c24: 如是展轉行從四天下至他化自在天之福。
T2122_.53.0539c25: 故不如一梵天王之福。若求其福。此是其量
T2122_.53.0539c26: 也
T2122_.53.0539c27: 又薩婆多論云。有檀越與闡那比丘三十萬
T2122_.53.0539c28: 錢作大房。即日成即日崩倒。功用甚大檀越
T2122_.53.0539c29: 心退。諸比丘爲檀越説法。房雖崩倒功徳
T2122_.53.0540a01: 成就。房未壞時。佛已到此房中。即是受用。
T2122_.53.0540a02: 佛是無上福田。佛既受用。功徳深廣不可測
T2122_.53.0540a03: 量。又房始成有一新受戒年少比丘戒徳清
T2122_.53.0540a04: 淨。入此房中已畢。檀越信施之徳。若起億數
T2122_.53.0540a05: 種種房閣莊嚴。下至金剛地際高廣嚴飾。猶
T2122_.53.0540a06: 若須彌。設有一淨戒比丘。暫時受用已畢。
T2122_.53.0540a07: 施恩以戒非世間是向泥洹門。不同房舍臥
T2122_.53.0540a08: 具飮食湯藥是世間法非是離世難得之法
T2122_.53.0540a09: 修造部第五
T2122_.53.0540a10: 若欲修造理須如法。造作雖少得福無量。若
T2122_.53.0540a11: 不依法縱多無益。故佛在金棺敬福經云。經
T2122_.53.0540a12: 像主莫論道。雇經像之匠莫云客作。造佛布
T2122_.53.0540a13: 施二人獲福不可度量。欲説其福窮劫不盡。
T2122_.53.0540a14: 受若約勅是佛眞子。如是精誠造少福多。問
T2122_.53.0540a15: 工匠之法作經像得物。合取直不。佛言。不
T2122_.53.0540a16: 得取價直。如賣父母取財者。逆過三千。眞
T2122_.53.0540a17: 是天魔。急離吾佛法。非我眷屬。飮酒食肉
T2122_.53.0540a18: 五辛之徒。不依聖教。雖經像數如塵沙。其
T2122_.53.0540a19: 福甚少。蓋不足言。劫燒之時不入海龍王宮。
T2122_.53.0540a20: 勞而少功。不敬之罪死入地獄。土匠無益諸
T2122_.53.0540a21: 天不祐。不如不造直心禮拜得福無量。如向
T2122_.53.0540a22: 所列。造多福少。若像師造像不具相者。五
T2122_.53.0540a23: 百萬世中諸根不具。第一盡心爲上。妙果先
T2122_.53.0540a24: 昇
T2122_.53.0540a25: 又罪福決疑經云。僧尼白衣等。或自捨財及
T2122_.53.0540a26: 勸化得物擬佛受用經營。人將此物造作鳥
T2122_.53.0540a27: 獸形像安佛槃上者。計損滿五犯逆罪究竟
T2122_.53.0540a28: 不還。一劫墮阿鼻地獄。贖香油燈供養者無
T2122_.53.0540a29: 犯。佛不求利無人堪消。初獻佛時上中下
T2122_.53.0540b01: 座。必教白衣奉佛及僧。獻佛竟行與僧食
T2122_.53.0540b02: 不犯。若不爾者食佛物故。千億歳墮阿鼻地
T2122_.53.0540b03: 獄。檀越不受前教亦招前報。若生人間。九
T2122_.53.0540b04: 百萬歳墮下賤生。何以故。佛物無人能評價
T2122_.53.0540b05: 故
T2122_.53.0540b06: 述曰。此謂施主決定入佛受用。所以須贖。
T2122_.53.0540b07: 若如今時齋上毎出佛槃飮食。情通彼此不
T2122_.53.0540b08: 局情者。食訖還入施主不勞牧贖。如七月
T2122_.53.0540b09: 十五日獻佛及僧。無佛僧受用即須贖用也」
T2122_.53.0540b10: 又觀佛三昧經云。時優填王戀慕世尊鑄
T2122_.53.0540b11: 金爲像。聞佛當下寶階。象載金像來迎世
T2122_.53.0540b12: 尊。爾時金像從象上下。猶如生佛足歩虚
T2122_.53.0540b13: 空。足下雨華。亦放光明。來迎世尊。合掌
T2122_.53.0540b14: 叉手爲佛作禮
T2122_.53.0540b15: 爾時世尊亦復長跪合掌向像。空中百千化
T2122_.53.0540b16: 佛。亦皆合掌長跪向像。爾時世尊而語像言。
T2122_.53.0540b17: 汝於來世大作佛事。我滅度後。我諸弟子以
T2122_.53.0540b18: 付囑汝。空中化佛異口同音。咸作是言。若
T2122_.53.0540b19: 有衆生於佛滅後。造立形像持用供養。是
T2122_.53.0540b20: 人來世必得念佛清淨三昧
T2122_.53.0540b21: 又外國記云。佛上忉利天爲母説法經九十
T2122_.53.0540b22: 日。波斯匿王思欲見佛。刻牛頭栴檀作如
T2122_.53.0540b23: 來像。置佛坐處。佛後還入精舍。像出迎佛。
T2122_.53.0540b24: 佛言。還坐。吾般涅槃後可爲四部衆作諸法
T2122_.53.0540b25: 式。像即還坐。此像是衆像之始也。佛移住
T2122_.53.0540b26: 兩邊小精舍。與像異處相去二十歩。祇桓
T2122_.53.0540b27: 精舍本有七層。諸國競興供養不絶。堂内
T2122_.53.0540b28: 長明燈鼠銜燈炷。燒諸旛蓋。遂及精舍。七
T2122_.53.0540b29: 重都盡。諸國王人民皆大悲惱。界檀像已燒。
T2122_.53.0540c01: 却後四五日。開東邊小精舍戸。忽見本像
T2122_.53.0540c02: 移向彼房。衆大歡喜。共治精舍。得作兩重。
T2122_.53.0540c03: 像像本處
T2122_.53.0540c04: 又優填王作佛形像經云。昔佛在世時。跋耆
T2122_.53.0540c05: 國王。名曰優填。來至佛所頭面頂禮。合掌
T2122_.53.0540c06: 白佛言。世尊。若佛滅後其有衆生作佛形像。
T2122_.53.0540c07: 當得何福。佛告王曰。若當有人作佛形像。功
T2122_.53.0540c08: 徳無量不可稱計。世世所生不墮惡道。天上
T2122_.53.0540c09: 人中受福快樂。身體常作紫磨金色。眼目清
T2122_.53.0540c10: 潔面貌端正。身體手足奇絶妙好。常爲衆人
T2122_.53.0540c11: 之所愛敬。若生人中。常生帝王大臣長者賢
T2122_.53.0540c12: 善家子。所生之處豪尊富貴。財産珍寶不可
T2122_.53.0540c13: 稱數。常爲父母兄弟宗親之所愛重。若作帝
T2122_.53.0540c14: 王王中特尊。爲諸國王之所歸仰。乃至得
T2122_.53.0540c15: 轉輪聖王王四天下。七寶自然千子具足。飛
T2122_.53.0540c16: 升天上無所不至。若生天上天中最勝。乃至
T2122_.53.0540c17: 得作六欲天王。於六天中尊貴第一。若生梵
T2122_.53.0540c18: 天作大梵王。端正無比勝諸梵天。常爲諸梵
T2122_.53.0540c19: 之所尊敬。後皆得生無量壽國。作大菩薩最
T2122_.53.0540c20: 尊第一。過無數劫當得成佛。入泥洹道。若
T2122_.53.0540c21: 當有人作佛形像獲福如是。又法華經偈云
T2122_.53.0540c22: 若人爲佛故 建立諸形像
T2122_.53.0540c23: 乃至童子戲 若草木及筆
T2122_.53.0540c24: 或有指爪甲 而畫作佛像
T2122_.53.0540c25: 如是諸人等 皆已成佛道
T2122_.53.0540c26: 又造立形像福報經云。佛至拘羅瞿國。時
T2122_.53.0540c27: 國主名優＊填王。年始十四。聞佛當來。即
T2122_.53.0540c28: 勅傍臣左右皆悉迎佛。到以頭面禮佛。長
T2122_.53.0540c29: 跪叉手白佛言。天上人中無能及佛者。光明
T2122_.53.0541a01: 巍巍乃能如是。佛去已後恐不復見。今欲
T2122_.53.0541a02: 作佛形像恭敬承事。得何福報。願佛哀愍爲
T2122_.53.0541a03: 我説之
T2122_.53.0541a04: 爾時世尊説偈答曰
T2122_.53.0541a05: 王諦聽吾説 福地上灰土
T2122_.53.0541a06: 福徳無過者 作佛形像報
T2122_.53.0541a07: ＊常生大富家 尊貴無極珍
T2122_.53.0541a08: 眷屬常恭敬 作佛形像報
T2122_.53.0541a09: 常得天眼報 無比紺青色
T2122_.53.0541a10: 作佛形像報 父母見歡喜
T2122_.53.0541a11: 端正威徳重 愛樂終無厭
T2122_.53.0541a12: 作佛形像報 金色身焔光
T2122_.53.0541a13: 猶妙師子像 衆生見歡喜
T2122_.53.0541a14: 作佛形像報 閻浮提大姓
T2122_.53.0541a15: 刹利婆羅門 福人於中生
T2122_.53.0541a16: 作佛形像報 不生邊地國
T2122_.53.0541a17: 不盲不醜陋 六情常完具
T2122_.53.0541a18: 作佛形像報 臨終識宿命
T2122_.53.0541a19: 見佛在其前 不覺死苦時
T2122_.53.0541a20: 作佛形像報 作大名聞王
T2122_.53.0541a21: 金輪飛行帝 典主四天下
T2122_.53.0541a22: 作佛形像報 作釋天名因
T2122_.53.0541a23: 神足典第二 三十三天奉
T2122_.53.0541a24: 作佛形像報 此過出欲界
T2122_.53.0541a25: 作梵梵天王 迦夷衆梵恭
T2122_.53.0541a26: 作佛形像報 受福正如是
T2122_.53.0541a27: 若能刻畫作 天地尚可稱
T2122_.53.0541a28: 此福不可量 是故供養佛
T2122_.53.0541a29: 華香香汁塗 供養大士者
T2122_.53.0541b01: 得漏盡無爲
T2122_.53.0541b02: 又付法藏經云。昔過去九十一劫。毘婆尸
T2122_.53.0541b03: 佛入涅槃後。四部弟子起七寶塔。時彼塔中
T2122_.53.0541b04: 有佛形像。面上金色少處缺壞。有一貧女
T2122_.53.0541b05: 遊行乞匃得一金珠。見像面壞欲傅像面。迦
T2122_.53.0541b06: 葉爾時作鍛金師。女即持往倩令修造。金師
T2122_.53.0541b07: 聞福歡喜爲治。用＊傅像面。因共立願。願我
T2122_.53.0541b08: 二人常爲夫婦身眞金色常受勝樂。從是以
T2122_.53.0541b09: 來九十一劫身眞金色。生天人中快樂無極。
T2122_.53.0541b10: 最後託生第七梵天。時摩竭國有婆羅門名
T2122_.53.0541b11: 尼倶律陀。過去修福聰明多智。巨富無量
T2122_.53.0541b12: 金銀七寶。牛羊田宅奴婢車乘。比瓶沙王千
T2122_.53.0541b13: 倍爲勝。瓶沙王有金犁千具。彼婆羅門恐
T2122_.53.0541b14: 與王齊畏招罪咎。其家但作九百九十九具
T2122_.53.0541b15: 金犁。唯少一具。其家有
T2122_.53.0541b16: 猶直百千兩金。有六十箪金粟。一箪有三
T2122_.53.0541b17: 百四十斛。其家雖富而無兒息。於其舍側
T2122_.53.0541b18: 有一樹神。夫婦常往祈請祭祀。求乞有子
T2122_.53.0541b19: 多年無應。瞋忿語曰。今更七日盡心奉事。
T2122_.53.0541b20: 若復無驗必相定燒樹。樹神愁怖告四天王。
T2122_.53.0541b21: 王告帝釋。釋觀閻浮提無堪彼子。即詣梵天
T2122_.53.0541b22: 王廣宣上事。梵王即以天眼遍觀見一梵天
T2122_.53.0541b23: 臨當命終。即往語之。勸其往生。梵天受教即
T2122_.53.0541b24: 來託生。滿足十月生一男兒。顏貌端正身眞
T2122_.53.0541b25: 金色。光明赫奕照四十里。相師占曰。此兒
T2122_.53.0541b26: 宿福必當出家。父母聞之甚懷愁惱。夫婦議
T2122_.53.0541b27: 曰。當設何方斷絶其意。覆自思惟。世所耽著
T2122_.53.0541b28: 唯有美色。當爲娉娶端正好女用斷其情。至
T2122_.53.0541b29: 年十五欲爲娉妻。語父母言。我志清淨不須
T2122_.53.0541c01: 婦也。父母不聽。兒知難免便設權計。語父
T2122_.53.0541c02: 母言。能爲我得紫金色女端正超世。我當納
T2122_.53.0541c03: 之。父母即召諸婆羅門遍行娉求。諸婆羅門
T2122_.53.0541c04: 鑄一金女。端正奇特輿行村落高聲唱言。若
T2122_.53.0541c05: 有女人得見金神禮拜之者。後出嫁時必得
T2122_.53.0541c06: 好婿。身眞金色端正殊妙。女聞悉出。唯有一
T2122_.53.0541c07: 女躯體金色端正殊好。即是往日施金女也。
T2122_.53.0541c08: 以昔勝縁有此妙身。志樂清潔獨不肯出。諸
T2122_.53.0541c09: 女強將共見金神。此女即到。金色光明映奪
T2122_.53.0541c10: 金神。婆羅門見即爲娉得。既到夫家。夫婦相
T2122_.53.0541c11: 對各皆清潔了無欲意。共立要契各住一房。
T2122_.53.0541c12: 父母知已毀除一房。令共同室安置一床。迦
T2122_.53.0541c13: 葉語婦。我若眠息汝當經行。汝若眠息我當
T2122_.53.0541c14: 經行。後次婦臥垂手床前。毒蛇入室欲螫其
T2122_.53.0541c15: 手。迦葉見已以衣裹手擧著床上。婦更驚
T2122_.53.0541c16: 寤而責之曰。共我立誓要不相近。今復何
T2122_.53.0541c17: 縁竊擧吾手。迦葉答言。有蛇來入恐傷汝手。
T2122_.53.0541c18: 故擧之耳。即指蛇示婦意乃＊寤。夫婦節操
T2122_.53.0541c19: 深厭世間。啓辭父母求欲出家。父母見已遂
T2122_.53.0541c20: 便聽許。於是夫婦倶共出家來至佛所。佛與
T2122_.53.0541c21: 分座。佛爲説法。即於座上得阿羅漢。婦於
T2122_.53.0541c22: 後時亦得羅漢。迦葉在世。常與如來對坐説
T2122_.53.0541c23: 法。佛滅度後所有法藏悉付迦葉。後時結
T2122_.53.0541c24: 三藏竟。至雞足山入般涅槃。全身不散。候
T2122_.53.0541c25: 彌勒佛出世之時。從山而出。在大衆中作十
T2122_.53.0541c26: 八變。度人無量。然後滅身。未來成佛。號曰光
| T2122_.53.0541c27: | 明 | 六十箪金粟者出薩婆多 傳未來成佛出法華經 |
T2122_.53.0541c29: 淨飯王子佛弟難陀。身體端正有三十相。王
T2122_.53.0542a01: 爲納婦字孫陀利。面首端正世間少雙。難陀
T2122_.53.0542a02: 晝夜愛敬婦故不欲出家。佛以方便化令出
T2122_.53.0542a03: 家。既出家已得阿羅漢。比丘見已而白佛言。
T2122_.53.0542a04: 難陀比丘宿植何福與佛同生有三十相。身
T2122_.53.0542a05: 體端正世間無比。又捨豪貴出家得道。佛告
T2122_.53.0542a06: 比丘。乃往過去九十一劫。毘婆尸佛入涅槃
T2122_.53.0542a07: 後。難陀爾時爲大長者。於辟支佛塔廟之
T2122_.53.0542a08: 中。青黛塗壁而以畫作辟支佛像。因而發
T2122_.53.0542a09: 願。願我世世生尊貴家。常得端正身相金色。
T2122_.53.0542a10: 値佛得道。縁此善根發願功徳。從是以來
T2122_.53.0542a11: 九十一劫不墮惡道。天上人中身體端正有
T2122_.53.0542a12: 三十相。豪尊富貴快樂無極。乃至今日與我
T2122_.53.0542a13: 同生出家得道◎
T2122_.53.0542a14: ◎嚫施部第六
T2122_.53.0542a15: 如輪轉五道經云。佛言。凡作功徳隨身之行。
T2122_.53.0542a16: 燒香然燈得福甚多。燒香作福及以轉經。不
T2122_.53.0542a17: 得倩人而不＊嚫。願如倩人食豈得自飽。燒
T2122_.53.0542a18: 香潔淨然燈續明。燒香齋食讀經噠嚫。以
T2122_.53.0542a19: 爲常法。布施得福。諸天接將。萬惡皆却衆魔
T2122_.53.0542a20: 降伏。懈怠之人不能精進。一朝疾病又不吉
T2122_.53.0542a21: 利。便欲燒香方始作福。諸天未降諸魔在前。
T2122_.53.0542a22: 競來嬈觸作諸變怪。以是之故常當精進。罪
T2122_.53.0542a23: 福隨人如影隨形。種植福田如尼倶類樹。本
T2122_.53.0542a24: 種一核稍稍漸大。收子無限。佛言。阿難。施
T2122_.53.0542a25: 一得萬倍言不虚也。佛時説偈言
T2122_.53.0542a26: 賢者好布施 天神自扶將
T2122_.53.0542a27: 施一得萬倍 安樂壽命長
T2122_.53.0542a28: 今日施善人 其福不可量
T2122_.53.0542a29: 皆當得佛道 度脱諸十方
T2122_.53.0542b01: 雜福部第七
T2122_.53.0542b02: 如薩婆多論云。若作僧房及以塔像。曠路
T2122_.53.0542b03: 作井及作橋梁船。此人功徳一切時生常資
T2122_.53.0542b04: 施主。除三因縁。一前事毀壞。二此人若死。
T2122_.53.0542b05: 三若起惡邪。無此三因縁者。福徳常生
T2122_.53.0542b06: 又増一阿含經云。爾時世尊告諸比丘。有五
T2122_.53.0542b07: 施不得其福。云何爲五。一以刀施人。二以
T2122_.53.0542b08: 毒施人。三以野牛施人。四以婬女施人。五造
T2122_.53.0542b09: 作神祠。是謂有此五施不得其福。復有五施
T2122_.53.0542b10: 人天得福。云何爲五。一造作園觀。二造作
T2122_.53.0542b11: 林樹。三造作橋梁。四造作大船。五與當來過
T2122_.53.0542b12: 去造作房舍住處。是謂有此五事今得其福。
T2122_.53.0542b13: 爾時世尊便説此偈
T2122_.53.0542b14: 園觀施清涼 及作好橋梁
T2122_.53.0542b15: 河津度人民 并作好房舍
T2122_.53.0542b16: 彼人日夜中 常當受其福
T2122_.53.0542b17: 戒定以成就 此人必生天
T2122_.53.0542b18: 又僧祇律。有諸天子。以偈問佛
T2122_.53.0542b19: 何等人趣善 何等人生天
T2122_.53.0542b20: 何等人晝夜 長養善功徳
T2122_.53.0542b21: 爾時世尊。以偈答言
T2122_.53.0542b22: 曠路作好井 種植園果施
T2122_.53.0542b23: 樹林施清涼 橋船渡人民
T2122_.53.0542b24: 布施修淨戒 智慧捨慳貪
T2122_.53.0542b25: 功徳日夜増 常生天人中
T2122_.53.0542b26: 又正法念經云。若有衆生施人美水。或覆井
T2122_.53.0542b27: 泉。恐諸毒蛇墮於井中。行人飮之而致苦惱。
T2122_.53.0542b28: 命終生三空侯天受五欲樂。從此命終。若得
T2122_.53.0542b29: 人身王所愛重。若見病困咽喉出聲。餘命未
T2122_.53.0542c01: 盡。施其漿飮。或施其財。以續彼命。命終生
T2122_.53.0542c02: 深水天。如帝釋快樂。從天命終隨業流轉。不
T2122_.53.0542c03: 墮三途得受人身。從生至生。不遭病苦。無有
T2122_.53.0542c04: 惱亂。若有衆生持戒。見比丘僧以扇布施令
T2122_.53.0542c05: 得清涼讀誦經法。命終生風行天。香氣來吹
T2122_.53.0542c06: 悦樂無比。若有衆生於河津濟造立橋船。以
T2122_.53.0542c07: 善心渡持戒人。兼渡餘人不作衆惡。命終生
T2122_.53.0542c08: 持鬘天受五欲樂。命盡人中爲王典藏
T2122_.53.0542c09: 又譬喩經云。昔有母子三人常作三事。一作
T2122_.53.0542c10: 大船置於河中以渡百姓。二於都市造立好
T2122_.53.0542c11: 井以供萬民。三於四門各作圊厠給人便利。
T2122_.53.0542c12: 縁是徳功。命終之後皆生天上受福自然。下
T2122_.53.0542c13: 生人中富貴長壽。所生之處。不經三塗。設此
T2122_.53.0542c14: 微福尚獲果報巍巍無量。何況有人廣修功
T2122_.53.0542c15: 徳。造立塔寺分檀布施作諸福業。百千萬倍
T2122_.53.0542c16: 復勝於此不可計量。故成實論引經偈云
T2122_.53.0542c17: 若種樹園林 造井橋梁等
T2122_.53.0542c18: 是人所爲福 晝夜常増長
T2122_.53.0542c19: 又華手經云。佛告舍利弗。菩薩有四法終不
T2122_.53.0542c20: 退轉無上菩提。何等爲四。一者若見塔廟毀
T2122_.53.0542c21: 壞當加修治。若塊若泥乃至一塼。二者若於
T2122_.53.0542c22: 四衢道中多人觀處。起塔造像爲作念佛善
T2122_.53.0542c23: 福之縁。塔中畫作若轉法輪及出家相。乃
T2122_.53.0542c24: 至雙樹入涅槃相。三者若見有比丘僧二部
T2122_.53.0542c25: 諍訟。勤求方便令其和合。四者若見佛法欲
T2122_.53.0542c26: 壞能讀誦説。乃至一偈令法不絶。爲護法故
T2122_.53.0542c27: 敬養法師。專心護法不惜身命。菩薩若成是
T2122_.53.0542c28: 四法者。世世當作轉輪聖王。得大身力如那
T2122_.53.0542c29: 羅延。捨四天下而行出家。能得隨意修四梵
T2122_.53.0543a01: 行。命終生天作大梵王。乃至究竟成無上
T2122_.53.0543a02: 道。是故智者欲求佛道當作是學
T2122_.53.0543a03: 又放牛經出増一阿含別品同譯。佛告諸比
T2122_.53.0543a04: 丘。有十一法。放牛兒不知放牛便宜不曉養
T2122_.53.0543a05: 牛。何等爲十一。一者放牛兒不知色。二者不
T2122_.53.0543a06: 知相。三者不知摩刷。四者不知護瘡。五者不
T2122_.53.0543a07: 知作煙。六者不知擇道行。七者不知處牛。八
T2122_.53.0543a08: 者不知何道渡水。九者不知逐好水草。十者
T2122_.53.0543a09: 不知
T2122_.53.0543a10: 不可用。如是十一事放牛兒不曉養護其牛
T2122_.53.0543a11: 者。牛終不孳息日日有減。此喩比丘。亦有
T2122_.53.0543a12: 十一種損益不可具述。佛於是頌曰
T2122_.53.0543a13: 放牛兒審諦 牛主有福徳
T2122_.53.0543a14: 六頭牛六年 成六十不減
T2122_.53.0543a15: 放牛兒聰明 知分別諸相
T2122_.53.0543a16: 如此放牛兒 先世佛所譽
T2122_.53.0543a17: 洗僧部第八
T2122_.53.0543a18: 如譬喩經云。佛以臘月八日神通降伏六師。
T2122_.53.0543a19: 六師不如投水而死。仍廣説法度諸外道。外
T2122_.53.0543a20: 道伏化白佛言。佛以法水洗我心垢。我今請
| T2122_.53.0543a21: | 僧洗浴以除身穢。仍爲常縁也 | 今臘月八日洗 僧唯出此經文 |
T2122_.53.0543a23: 下人民。十方諸佛皆用四月八日夜半時生。
T2122_.53.0543a24: 皆用四月八日夜半時去家學道。皆用四月
T2122_.53.0543a25: 八日夜半時得佛道。皆用四月八日夜半時
T2122_.53.0543a26: 般泥洹。佛言。所以用四月八日者。爲春夏之
T2122_.53.0543a27: 際殃罪悉畢。萬物普生毒氣未行。不寒不熱
T2122_.53.0543a28: 時氣和適。今是佛生日。故諸天下人民共念
T2122_.53.0543a29: 佛功徳浴佛形像。如佛在時。以示天下人。佛
T2122_.53.0543b01: 言。我爲菩薩時。三十六返爲天王帝釋。三
T2122_.53.0543b02: 十六＊返作金輪王。三十六＊返作飛行皇帝。
T2122_.53.0543b03: 今日諸賢誰有好心念釋迦佛恩徳者。以香
T2122_.53.0543b04: 華浴佛形像求第一福者。諸天鬼神所證明
T2122_.53.0543b05: 知。四月八日浴佛法時。當取三種香。一都
T2122_.53.0543b06: 梁香。二藿香。三艾納香。合三種草香按而漬
T2122_.53.0543b07: 之。此則青色水。若香少者可以紺黛秦皮權
T2122_.53.0543b08: 代之。又用欝金香手按漬之於水中。按之以
T2122_.53.0543b09: 作赤水。以水清淨用灌像訖。以白練拭之。斷
T2122_.53.0543b10: 後自占更灌名曰清淨。其福第一也
T2122_.53.0543b11: 又温室經云。佛告祇域長者。澡浴之法當用
T2122_.53.0543b12: 七物除去七病。得七福報。何謂爲七物。一
T2122_.53.0543b13: 者然火。二者淨水。三者澡豆。四者酥膏。五
T2122_.53.0543b14: 者淳灰。六楊枝。七者内衣。此是澡浴之法。
T2122_.53.0543b15: 何謂除七病。一者四大安隱。二者除風。三者
T2122_.53.0543b16: 除濕痺。四者除寒氷。五者除熱氣。六者除垢
T2122_.53.0543b17: 穢。七者身體輕便眼目清明。是爲除七病。得
T2122_.53.0543b18: 七福者。一者四大無病所生常安。二者所生
T2122_.53.0543b19: 清淨面首端正。三者身體常香衣服淨潔。四
T2122_.53.0543b20: 者肌體濡澤威光徳大。五者饒多人從拂拭
T2122_.53.0543b21: 塵垢。六者口齒香好所説肅用。七者所生之
T2122_.53.0543b22: 處自然衣服
T2122_.53.0543b23: 又十誦律云。洗浴得五利。一除塵垢。二治身
T2122_.53.0543b24: 皮膚令一色。三破寒熱。四下風氣調。五少病
T2122_.53.0543b25: 痛。舍利弗。夏盛熱時有一客作人。園中汲水
T2122_.53.0543b26: 灌樹。見舍利弗發小信心。喚舍利弗脱衣樹
T2122_.53.0543b27: 下。以水澆洗身得輕涼。作人後命終即生忉
T2122_.53.0543b28: 利天上。有大威力。爲功雖少。以遇良田獲
T2122_.53.0543b29: 報甚多。即下詣舍利弗所散華供養。舍利弗
T2122_.53.0543c01: 因其信心爲説法要。得須陀洹果
T2122_.53.0543c02: 又賢愚經云。爾時首陀會天下閻浮提。至
T2122_.53.0543c03: 世尊所請佛及僧洗浴供養。世尊默然許可。
T2122_.53.0543c04: 即設飮食并辨洗具温室。暖水調適酥油
T2122_.53.0543c05: 浣草。皆悉備有。於是世尊及諸比丘。納受
T2122_.53.0543c06: 其供共洗浴已。并厚飮食。其食甘美世所希
T2122_.53.0543c07: 有。食竟澡漱各還本處。是時阿難白佛。此
T2122_.53.0543c08: 天往昔作何功徳。形體殊妙威相奇特。光
T2122_.53.0543c09: 明顯赫如大寶山。佛告阿難。乃往過去毘婆
T2122_.53.0543c10: 尸佛時。此天彼世爲貧家子。常行庸作以
T2122_.53.0543c11: 供身口。聞佛説洗僧之徳。情中欣然便勤作
T2122_.53.0543c12: 務。得少錢穀用設洗具。并及飮食請佛衆
T2122_.53.0543c13: 僧而以盡奉。由此福行壽終之後。生首陀
T2122_.53.0543c14: 會天有此光相。七佛已來乃至千佛出世亦
T2122_.53.0543c15: 皆如是洗佛及僧。佛授記曰。於未來世兩阿
T2122_.53.0543c16: 僧祇百劫之中當得作佛。號曰淨身。十號具
T2122_.53.0543c17: 足
T2122_.53.0543c18: 又雜譬喩經云。昔佛弟難陀。乃往昔維衞
T2122_.53.0543c19: 佛時人。一洗衆僧之福功徳。自追生在釋種
T2122_.53.0543c20: 身。珮五六之相神容晃𦸸金色。乘前之福
T2122_.53.0543c21: 與佛同世。研精道場便得六通。古人施一
T2122_.53.0543c22: 猶有弘報。況今檀越能多行者。普等之行
T2122_.53.0543c23: 必逮尊號。加増歡喜廣度一切
T2122_.53.0543c24: 又福田經云。有比丘名阿難。白世尊曰。我念
T2122_.53.0543c25: 宿命生羅閲祇國爲庶民子。身生惡瘡治之
T2122_.53.0543c26: 不瘥。有親友道人來語我言。當浴衆僧取其
T2122_.53.0543c27: 浴水。以用洗瘡便可得愈。又可得福。我即
T2122_.53.0543c28: 歡喜往到寺中。加敬至心。更作新井香油浴
T2122_.53.0543c29: 具洗浴衆僧。以汁洗瘡尋蒙除愈。從此因縁。
T2122_.53.0544a01: 所生端正金色晃𦸸不受塵垢。九十一劫常
T2122_.53.0544a02: 得淨福慶祐廣遠。今復値佛心垢消滅逮得
T2122_.53.0544a03: 應眞。又十誦律云。外國浴室形圖猶如圜
T2122_.53.0544a04: 倉。開戸通煙下作伏涜。出外内施三
T2122_.53.0544a05: 人所及處。以瓶盛水滿三重閣。火氣上升。
T2122_.53.0544a06: 上閣水熱。中閣水暖。下閣水冷。隨宜自取用
T2122_.53.0544a07: 無別作湯。故云淨水耳。又増一阿含經云。爾
T2122_.53.0544a08: 時世尊告諸比丘。造作浴室有五功徳。云何
T2122_.53.0544a09: 爲五。一除風。二病得瘥。三除去塵垢。四身
T2122_.53.0544a10: 體輕便。五得肥白。若有四部之衆。欲求此五
T2122_.53.0544a11: 功徳者。當求造浴室
T2122_.53.0544a12: 又僧祇律云。若欲浴時使園民等掃灑。令淨
T2122_.53.0544a13: ＊辨具薪炭温暖得所。乃打揵稚應知入浴。
T2122_.53.0544a14: 各以腰帶繋衣作識安衣架上。入時不得掉
T2122_.53.0544a15: 兩臂而入。一手遮前而入。若欲與師揩者。當
T2122_.53.0544a16: 先白已無罪。不得一時擧兩手。當先令揩一
T2122_.53.0544a17: 臂一手覆前竟。次揩一臂一手及餘内外已。
T2122_.53.0544a18: 閉戸而坐令身汗出。籌量用水不得多用。若
T2122_.53.0544a19: 池水洗自恣無罪。不聽露地裸形而浴。若水
T2122_.53.0544a20: 齊腰腋得用無罪。若坐水中至臍亦得。出已
T2122_.53.0544a21: 取己衣著正理而去
T2122_.53.0544a22: 述曰。因明洗僧遂申歎徳。恐邊遠道俗不閑
T2122_.53.0544a23: 法用。故略明法事以標厥致耳
T2122_.53.0544a24: 竊惟尼連河裏非有垢而見除。嵐毘園内實
T2122_.53.0544a25: 無塵而示蕩。故知洗沐是清昇之本。灌澡爲
T2122_.53.0544a26: 澄潔之原。可謂乘香範於前修。振芳猷於
T2122_.53.0544a27: 後業。所以東國泛七華之水。以濯一乘之賓。
T2122_.53.0544a28: 西方瑩八徳之池。用滌九品之輩。故使醫王
T2122_.53.0544a29: 夜念發造温室之心。長者晨言敬申洗僧之
T2122_.53.0544b01: 願。遂蒙如來善巧。近説七物之儀。大覺垂
T2122_.53.0544b02: 慈。遠記五天之報。然今此處摩訶施主某
T2122_.53.0544b03: 官。斯乃運廣大心行無上業。生生常修佛事。
T2122_.53.0544b04: 世世常轉法輪。故能信正法於群邪。敬緇
T2122_.53.0544b05: 徒於像季。深知講宣四句價重隋珠。飯沐
T2122_.53.0544b06: 一僧田高異道。遂使共相率勵勸課等侶。各
T2122_.53.0544b07: 捨淨財同崇此福。於是辦七物於嘉時。洗三
T2122_.53.0544b08: 尊於此日。又能屈請高徳某法師。講宣温
T2122_.53.0544b09: 室洗浴衆僧經一部。法師乃時稱學海。世號
T2122_.53.0544b10: 詞宗。出玄義而似雲屯。決衆難而方泉涌。能
T2122_.53.0544b11: 使俗徒開解。猶朗日之闢重昏。法侶除疑。等
T2122_.53.0544b12: 嚴霜之卷零葉。今既玄章盡軸。座停雷梵
T2122_.53.0544b13: 之八音。藻浴時臻。次歎洗僧之七物。一者
T2122_.53.0544b14: 鴻鑪熾火巨
T2122_.53.0544b15: 然泛熱。二者輕清徳水流湛金池。蕩垢皎若
T2122_.53.0544b16: 蓮開紅。身首霑便土潤。三者銀光豆屑
T2122_.53.0544b17: 細滑逼於兜羅。却膩本若雲披潔體方開露
T2122_.53.0544b18: 日。四者八味酥膏五香芬馥。排風去痺未
T2122_.53.0544b19: 謝摩抵。瑩質光顏何慚妙藥。五者玉管神灰
T2122_.53.0544b20: 雪華霜潔。邪風遇便息扇。亂想頼己恬凝。六
T2122_.53.0544b21: 者青楊細柳緑幹輕條。去熱則口發幽蘭。淨
T2122_.53.0544b22: 齒則氣合優鉢。七者齊縑魏素持作内衣。
T2122_.53.0544b23: 蔭患并得身安。蕩報自然光飾。七物並皆精
T2122_.53.0544b24: 備一心奉上。惟衆慈悲爲歎祝願
T2122_.53.0544b25: 夫欲起居淨國。必須預蕩十力之形。迥託
T2122_.53.0544b26: 天宮。先當澡彼六和之衆。譬若聲調響順形
T2122_.53.0544b27: 直影端。因果之理必然。非關鬼神之授。然今
T2122_.53.0544b28: 施主等仰襲醫王建斯温室。營＊辨七物洗浴
T2122_.53.0544b29: 三尊。奬率有縁弘揚妙典。以茲殊勝莫大善
T2122_.53.0544c01: 根。先用莊嚴。今日某法師等有大勢力。生生
T2122_.53.0544c02: 常轉法輪獲大神通。世世常修佛事長幼受
T2122_.53.0544c03: 無窮之智。眷屬極不夭之年。障累與朝霧倶
T2122_.53.0544c04: 消嘉慶共繁星等列。諸施主等。願高臨八
T2122_.53.0544c05: 正。趣大道於菩提。富有七珍。惠蒼生而無
T2122_.53.0544c06: 盡。又願片時營佐之者。除七病而莫遺。豪
T2122_.53.0544c07: 分助讃之徒。獲七福而無竭。見聞隨喜咸趣
T2122_.53.0544c08: 法城。叩頭彈指齊昇佛果。敷揚玄教已自
T2122_.53.0544c09: 周圓。嚴儀洗具復皆備訖。唯衆一心奉請
T2122_.53.0544c10: 三寶
T2122_.53.0544c11: 稽首歸依上請十方諸佛三世慈尊。五分法
T2122_.53.0544c12: 身眞應兩體。九十八使惑纒已盡。三十二相
T2122_.53.0544c13: 微妙莊嚴。實無四求假同四事。爲衆生故有
T2122_.53.0544c14: 感便來。唯願各各乘摩尼寶殿。坐碼碯雲中
T2122_.53.0544c15: 放百億光明照三千刹土。梵王持蓋帝釋布
T2122_.53.0544c16: 華。降此道場入温室浴
T2122_.53.0544c17: 次請發心已上補處已還歡喜離垢之人。善
T2122_.53.0544c18: 慧法雲之士。三賢十聖一切諸菩薩。惟願運
T2122_.53.0544c19: 天人於掌内。安法界於毛端。齊馭四足之
T2122_.53.0544c20: 靈鵬。倶騁六通之神驥。不見相而見。不來相
T2122_.53.0544c21: 而來。降此道場入温室浴
T2122_.53.0544c22: 次請山中宴坐獨覺大人。言下證眞四果高
T2122_.53.0544c23: 士。及向趣聖僧賓頭上座等。惟願空中振錫
T2122_.53.0544c24: 戲六神通。雲内持瓶具十八變。發波斯之
T2122_.53.0544c25: 信仰。伏勞度之邪心。及此現前和合大衆。
T2122_.53.0544c26: 百臘已下乃至無臘。並入温室浴
T2122_.53.0544c27: 次請山中宴坐獨覺大人。言下證眞四果高
T2122_.53.0544c28: 士。及向趣聖僧賓頭上座等。惟願空中振錫
T2122_.53.0544c29: 戲六神通。雲内持瓶具十八變。發波斯之信
T2122_.53.0545a01: 仰。伏勞度之邪心。及此現前和合大衆。百臘
T2122_.53.0545a02: 已下乃至無臘。並入温室浴
T2122_.53.0545a03: 次請弘慈本誓誓度四生。方便善權權形六
T2122_.53.0545a04: 道。隨聲即至如影赴身。不念即彰不請之友。
T2122_.53.0545a05: 並入温室浴
T2122_.53.0545a06: 次請三界天衆四海龍王八部鬼神一切含識
T2122_.53.0545a07: 有形之類蠕動之流。並入温室浴
T2122_.53.0545a08: 歎請既周。大衆和合唄讃持香依次行。道頌
T2122_.53.0545a09: 曰
T2122_.53.0545a10: 三寶冥興 四生標式 慈蔭十方
T2122_.53.0545a11: 恩流萬徳 智抱八藏 化周百億
T2122_.53.0545a12: 酬恩義重 斯由福力 彩畫彫形
T2122_.53.0545a13: 傳經建福 舟濟橋梁 興齊沐浴
T2122_.53.0545a14: 不顧身命 精誠何抑 盛哉勝業
T2122_.53.0545a15: 功成難測
| T2122_.53.0545a16: | 應感縁 | 略引十 一驗 |
T2122_.53.0545a18: 慧達 唐沙門釋住力 唐沙門釋志超 唐
T2122_.53.0545a19: 沙門釋慧震 唐沙門釋惠雲 唐沙門釋道
T2122_.53.0545a20: 英 唐沙門釋叉徳 唐沙門釋通達 唐
T2122_.53.0545a21: 上柱國王懷智
T2122_.53.0545a22: 晋大司馬桓温。末年頗奉法飯飴尼僧。有
T2122_.53.0545a23: 一比丘尼失其名。來自遠方投温爲檀越。尼
T2122_.53.0545a24: 才行不恒。温甚敬待居之門内。尼毎浴必至
T2122_.53.0545a25: 移時。温疑而窺之見尼裸身揮刀破腹出臟。
T2122_.53.0545a26: 斷截身首支分臠切。温怪駭而還。有頃尼
T2122_.53.0545a27: 出浴室身形如常。温以實問尼。答云。若遂凌
T2122_.53.0545a28: 君上形當如之。時温方謀問鼎。聞之悵然。
T2122_.53.0545a29: 故以戒懼。終守臣節。尼辭去不知所在
T2122_.53.0545b01: 晋瑯琊王凝之。晋左將軍夫人。謝氏弈之
T2122_.53.0545b02: 女也。常頻亡二男。悼惜過甚。哭泣累年。若
T2122_.53.0545b03: 居至艱。後忽見二兒倶還。皆著鎖械。慰勉
T2122_.53.0545b04: 其母宜自寛割。兒並有罪。若垂哀憐。可爲
| T2122_.53.0545b05: | 作福。於是哀痛稍止。而勤功徳 | 右二驗出 冥祥記 |
T2122_.53.0545b07: 年出家繕修成務。或登山臨水。或遊履聚落。
T2122_.53.0545b08: 但據形勝之處。皆措心營造。安處寺宇爲僧
T2122_.53.0545b09: 衆行道。至仁壽年中。於楊州白塔寺建七
T2122_.53.0545b10: 層木浮圖。材石既充付後營立。乃渡江西上
T2122_.53.0545b11: 至鄱陽豫章諸郡觀撿功徳。願與衆生同此
T2122_.53.0545b12: 福縁。故至所到村邑。見有坊寺禪宇靈塔神
T2122_.53.0545b13: 儀。無問金木土石。並皆率化成造。其數非
T2122_.53.0545b14: 一。晩爲沙門惠雲邀請。遂上廬岳造西林寺。
T2122_.53.0545b15: 重閣七間。欒櫨重疊。光耀鮮華。初造之日
T2122_.53.0545b16: 誓用黄楠。闔境推求了無一樹。皆欲改用餘
T2122_.53.0545b17: 木。達曰。誠心在此。豈更餘求。必其有徴。松
T2122_.53.0545b18: 變爲楠。若也無感閣成無日。衆懼其言四出
T2122_.53.0545b19: 追求。乃於境内下巣山。感得一谷。並是黄楠。
T2122_.53.0545b20: 而在窮潤幽深無由可出。達尋行崖壁。忽見
T2122_.53.0545b21: 一處晃有光明窺見其中可得通道。唯有五
T2122_.53.0545b22: 尺餘。並天崖。遂牽曳木石至於江首。中途
T2122_.53.0545b23: 灘澓箄筏並壞。及至廬阜不失一根。閣遂得
T2122_.53.0545b24: 成宏冠前搆。後忽偏斜向南三尺。工匠設計
T2122_.53.0545b25: 取正無方。有石門澗當于閣南。忽有猛風北
T2122_.53.0545b26: 吹還正。于今尚存。達形服麁弊殆不可覩。
T2122_.53.0545b27: 傍觀沈伏似不能言。而指揮應附立有成遂。
T2122_.53.0545b28: 斯即變繁不嬈固其人也。大業六年七月晦
T2122_.53.0545b29: 日。舊疾忽増七日倚臥。異香入室旋繞如
T2122_.53.0545c01: 雲。閣中尊像並汗流地。衆見此瑞審達當終。
T2122_.53.0545c02: 官人撿驗具以聞奏。達神志如常累以餘業。
T2122_.53.0545c03: 奄爾長逝。年八十七矣
T2122_.53.0545c04: 唐＊楊州長樂寺釋住力。姓褚氏。河南陽翟
T2122_.53.0545c05: 縣人。器宇凝峻虚懷接＊寤。聲第之高有聞
T2122_.53.0545c06: 緇俗。於本寺四部王公共造高閣。并二挾
T2122_.53.0545c07: 樓。妙盡奇工。即年成立。寺衆三百同皆歡
T2122_.53.0545c08: 喜。至大業十年。自竭身資以栴檀香木摸寫
T2122_.53.0545c09: 瑞像并二菩薩。不久尋成同安閤内。至十
T2122_.53.0545c10: 四年隋至喪亂道俗流亡。骸若萎朽。充諸衢
T2122_.53.0545c11: 市。誓以身命守護殿閣。寺居狐兎顧影爲儔。
T2122_.53.0545c12: 歠菽飮水再離寒暑。雖耆年暮齒而心力逾
T2122_.53.0545c13: 壯。泥塗圮落周匝火燒。口誦不輟手行治
T2122_.53.0545c14: 葺。賊徒雪泣見者哀歎。往往革心相佐修
T2122_.53.0545c15: 補 皇唐受命弘宣大法。舊僧餘衆並造
T2122_.53.0545c16: 相投。邑屋雖焚此寺猶在。武徳六年江表賊
T2122_.53.0545c17: 師輔公祐。負阻擅兵潜圖反叛。凡百寺觀
T2122_.53.0545c18: 撤送江南。力乃致書再請願。在閣前燒身以
T2122_.53.0545c19: 留寺宇。＊祐僞號尊稱志在傾殄。雖得其書
T2122_.53.0545c20: 全不顧遂。力謂弟子曰。吾無量劫來積習貪
T2122_.53.0545c21: 愛。不能捐捨形命以報法恩。今欲自於佛前
T2122_.53.0545c22: 取盡。決不忍見像宜齊江。可積乾薪自燒
T2122_.53.0545c23: 供養。吾滅之後像必南度。衣資什物並入尊
T2122_.53.0545c24: 像。泣服施靈理宜改革。便以香湯沐浴跏趺。
T2122_.53.0545c25: 面西引火自燒卒於炭聚。時年八十。即武徳
T2122_.53.0545c26: 六年十月八日也。命終火滅合掌凝然。更足
T2122_.53.0545c27: 闍維一時都化。初力在佛前焚時有群鵲哀
T2122_.53.0545c28: 鳴。其聲甚切。右繞七匝。方始飛去。及身歿後
T2122_.53.0545c29: 像。果南遷。殿閣房廊得免煨燼。法寶僧衆如
T2122_.53.0546a01: 疇昔焉。門人慧安智賾。師資義重甥舅恩深。
T2122_.53.0546a02: 爲樹高碑于寺之内。東宮庶子虞世南爲文。
T2122_.53.0546a03: 今像還於閣迄今猶在
T2122_.53.0546a04: 唐汾州光嚴寺釋志超。俗姓田。同州馮翊人
T2122_.53.0546a05: 也。精厲不群雅度標遠。至武徳七年。止於汾
T2122_.53.0546a06: 州抱腹山。僧徒僅百。偏資大齊。麥唯六
T2122_.53.0546a07: 石同置一倉。日磨五升用供常調。從春至夏
T2122_.53.0546a08: 計費極多。怪而撿覆止磨兩石。據量此事幽
T2122_.53.0546a09: 致可思。又數感異僧乘空來往。雖無音問儀
T2122_.53.0546a10: 形可驗。同住墮者便蒙神警。至於召衆鐘
T2122_.53.0546a11: 聲隨應。石泉上涌隨人用足。靈瑞多感。寔
T2122_.53.0546a12: 由超福。至貞觀十五年三月十一日。忽因遘
T2122_.53.0546a13: 疾卒於城寺。春秋七十有一
T2122_.53.0546a14: 唐梓州通泉寺釋慧震。姓龐。身長八尺。聽
T2122_.53.0546a15: 暠三論玄＊寤逾䔍。毎年正月轉經。千僧
T2122_.53.0546a16: 袈裟周足奉施無闕。常弘三論聽僧百餘。忽
T2122_.53.0546a17: 於高座似悶。見人語曰。西山頭好造大佛。既
T2122_.53.0546a18: 覺下座。領衆案行。中龕造像。兩邊泉流。即命
T2122_.53.0546a19: 石工鐫鑿坐身。高百三十尺。貞觀八年周備
T2122_.53.0546a20: 成就。四面都集。道俗三萬慶此尊像。其像
T2122_.53.0546a21: 口中放大白光。遠近同覩。先有一馬日行五
T2122_.53.0546a22: 百里。曾經入渾餘馬並死。唯此得還。至十
T2122_.53.0546a23: 四年七月。忽自嘶鳴不食三日。震聞毛豎。有
T2122_.53.0546a24: 一異僧。名爲十力。語震曰。馬與主別。主當
T2122_.53.0546a25: 先行。來年正月十五日。日正中時應入涅槃。
T2122_.53.0546a26: 法師須財物無留於後。於身無益言已而隱。
T2122_.53.0546a27: 莫知其由。先造藏經請僧常轉。開大施門四
T2122_.53.0546a28: 遠悲敬。來者皆給。至終年初又請衆僧。讀
T2122_.53.0546a29: 經行道作三七日。俗縁昆季内外同集。至於
T2122_.53.0546b01: 八日氣猶不歇。從旦至午。寺内樹木土地皆
T2122_.53.0546b02: 生蓮華。衆覩奇瑞知其即世。震曰。嘉相已現
T2122_.53.0546b03: 不容待滿。便行嚫施早令食訖。手執香爐遶
T2122_.53.0546b04: 盧舍那三匝。還於佛前胡跪正念。大衆滿堂
T2122_.53.0546b05: 不覺已逝。春秋六十有六。停喪待滿香氣猶
T2122_.53.0546b06: 存。兄弟三人各捨錢五十萬。於墓所作僧徳
T2122_.53.0546b07: 施。及以悲田。作石塔高五丈。龕安繩床扶屍
T2122_.53.0546b08: 置上。經百餘日猶不委仆。道俗萬餘悲泣
T2122_.53.0546b09: 相繼
T2122_.53.0546b10: 唐京師弘福寺釋慧雲。姓王。太原人也。遠祖
T2122_.53.0546b11: 避地止于九江。弱冠樂道投匡山大林寺。時
T2122_.53.0546b12: 年二十五。有達禪師。江淮内外所在興造。雲
T2122_.53.0546b13: 爲寺廟毀壞故。邀達營造得周。至隋季末年
T2122_.53.0546b14: 中表咸亂。有林士弘者。結衆務章僞稱楚
T2122_.53.0546b15: 帝。有尚書令鄱陽胡秀才。親領士衆臨據九
T2122_.53.0546b16: 江。因感發心欲寫廬山東林寺文殊瑞像。以
T2122_.53.0546b17: 雲有出衆之奇令鑒鑪錘。光儀乃具。唯頸及
T2122_.53.0546b18: 脇兩處有孔。時衆未＊寤。其年秀才僞勅所
T2122_.53.0546b19: 追。有像色金百二十兩。盛以竹筒。雲以賊徒
T2122_.53.0546b20: 蜂起。無方守護並用付才。又以念誦銅珠一
T2122_.53.0546b21: 貫遺才爲信。行營亭軍士乞福。才得便風擧
T2122_.53.0546b22: 帆前引。於江中路遭浪船沒。財物蕩盡唯人
T2122_.53.0546b23: 達岸諸無所恨。但恨失像色金。煩冤江畔呼
T2122_.53.0546b24: 嗟未絶。誓願不成深爲業也。須臾金筒隨浪
T2122_.53.0546b25: 逆流。并遺銅珠前後相繼。汎汎隱隱向岸就
T2122_.53.0546b26: 才。既獲像金擧衆大欣。噭慶無量。計被沒
T2122_.53.0546b27: 處。至所出岸三十餘里。重而能浮逆波相授。
T2122_.53.0546b28: 軍民通怪驚異靈感。及才遇害刃開頸脇恰
T2122_.53.0546b29: 符像焉。初才之欲繋賊。以金用委叔父。擔
T2122_.53.0546c01: 以避難。不免爲賊所奪。既失像金。取求無計。
T2122_.53.0546c02: 尋有賊中來盜金投。曉倶不知是金擔也。曉
T2122_.53.0546c03: 得本金委雲成就。光相超挺。今在山閣。初鑄
T2122_.53.0546c04: 像時有李四戒。私發願曰。若鎔金日誓然一
T2122_.53.0546c05: 臂。雲爲摸樣早成遂前。成日李氏不知。已鑄
T2122_.53.0546c06: 像了。乃夢像曰。汝先願燒臂如何違信耶。李
T2122_.53.0546c07: 氏夢寤因始知之。即往像前以刀解臂。蝋布
T2122_.53.0546c08: 纒骨燒而供養。天香垂下像放光照。異種奇
T2122_.53.0546c09: 瑞不可述盡。雲以貞觀年初因事入京。値首
T2122_.53.0546c10: 律師伏膺律業宰貴覩其徳高。請奏令住弘
T2122_.53.0546c11:
T2122_.53.0546c12:
T2122_.53.0546c13:
T2122_.53.0546c14:
T2122_.53.0546c15:
T2122_.53.0546c16:
T2122_.53.0546c17:
T2122_.53.0546c18:
T2122_.53.0546c19:
T2122_.53.0546c20:
T2122_.53.0546c21:
T2122_.53.0546c22:
T2122_.53.0546c23:
T2122_.53.0546c24:
T2122_.53.0546c25:
T2122_.53.0546c26:
T2122_.53.0546c27:
T2122_.53.0546c28:
T2122_.53.0546c29:
T2122_.53.0547a01: 福。至貞觀二十年。思慕本郷。還歸九江本
T2122_.53.0547a02: 寺。身今現在
T2122_.53.0547a03: 唐蒲州普濟寺釋道英。姓陳氏。蒲州猗氏人
T2122_.53.0547a04: 也。時年十八。叔休律師化令出家。父母戀逼
T2122_.53.0547a05: 取妻。英割愛辭親示同脱屣在俗不染色聲。
T2122_.53.0547a06: 出家經論洞明。乃曰。法相可知心惑須曉。至
T2122_.53.0547a07: 開皇十九年。遂入解縣太行山柏梯寺。修
T2122_.53.0547a08: 學止觀忽然發解。人法二空深＊寤心首。坐
T2122_.53.0547a09: 處樹枝下映四表。兼理僧役以事考心。後在
T2122_.53.0547a10: 京師住勝光寺。從曇遷禪師聽攝大乘論。學
T2122_.53.0547a11: 徒五百。英解獨俊。禪師歎曰。學徒極多。雖
T2122_.53.0547a12: 通文義。得其旨歸唯道英乎。常依華嚴發願
T2122_.53.0547a13: 供僧。因事呈理調伏心行。自爾儀服飮噉不
T2122_.53.0547a14: 守。章篇頗爲譏目怪違也。營僧之外禪誦
T2122_.53.0547a15: 無廢。窮尋理性心眼洞明。至大業九年身居
T2122_.53.0547a16: 知事。有俗爭地。恐損僧利於俗無益。苦諫不
T2122_.53.0547a17: 從。便語彼云。吾爲汝死忽然倒仆示同僵
T2122_.53.0547a18: 屍。諸俗固執云。此道人多詐以針刺甲可知
T2122_.53.0547a19: 眞僞。針刺雖深死色轉變。身心不動將欲膖
T2122_.53.0547a20: 壞。傍有智者。教令歸懺誓不敢諍。尋聲起坐
T2122_.53.0547a21: 語笑如常。又行至臺澤見池魚遊戲。英曰。吾
T2122_.53.0547a22: 與汝共諍人我。何者爲勝。便即脱衣入水經
T2122_.53.0547a23: 于六宿。弟子持衣守之。後出告曰。吾在水
T2122_.53.0547a24: 中唯弊。土坌不覺水氣。又屬嚴冬氷厚天雪
T2122_.53.0547a25: 復壯。乃曰。如此平淨之地何得不眠。遂露
T2122_.53.0547a26: 身仰臥經于三宿。及起笑曰。幾不火炙殺
T2122_.53.0547a27: 我。如是隨事以法對之。縱任自在不以爲難。
T2122_.53.0547a28: 良由唯識之旨洞曉心腑。外事之質豈得
T2122_.53.0547a29: 礙乎。晩還蒲州住普濟寺。置莊三所。皆在
T2122_.53.0547b01: 夏縣東山深隱之處。不與俗事交爭。故使八
T2122_.53.0547b02: 方四部其湊若林。晝則營理僧務。夜則爲説
T2122_.53.0547b03: 禪觀。或弊其勞者。然不覺其疲。常依攝論起
T2122_.53.0547b04: 信用資心腑。至於一日説起信論。到心眞如
T2122_.53.0547b05: 門。奄然不語。衆怪觀之氣絶身冷。衆知滅想
T2122_.53.0547b06: 任不怪之。經于累宿方從定起。身色怡泰如
T2122_.53.0547b07: 證初禪。河東沙門道遜高徳名僧。素是同學。
T2122_.53.0547b08: 祖習心道。契友金蘭。初在夏縣領徒盛講。及
T2122_.53.0547b09: 遜捨命去英。百五十里未及相報。終夕便知。
T2122_.53.0547b10: 告其衆曰。遜公已逝相與送乎。人問其故。此
T2122_.53.0547b11: 乃俗事心轉不可怪也。及行中路便逢告使。
T2122_.53.0547b12: 冥通來事類皆如此。自及終前集衆告曰。今
T2122_.53.0547b13: 日早須收積。恐明日人畜衆聚損食穀草。英
T2122_.53.0547b14: 亦自運催促極急。衆但知助然不測其意。至
T2122_.53.0547b15: 夜都了。索水洗浴還本坐處。被以大衣告衆
T2122_.53.0547b16: 人曰。諸人喚余爲英禪師。禪師之相不可違
T2122_.53.0547b17: 俗語門人志裒曰。禪師知英氣息可有幾許。
T2122_.53.0547b18: 裒以事答之。英言如是。因説。法要又曰。無
T2122_.53.0547b19: 常常耶。不可自欺。不可空死令誦華嚴經賢
T2122_.53.0547b20: 首偈。至臨終勸念善處。明相既現。口云。捨却
T2122_.53.0547b21: 故身。奄然神逝。人怪不動以手循摩從下而
T2122_.53.0547b22: 冷。以經驗之。縱是凡夫定升善處。況嘉徴
T2122_.53.0547b23: 如是豈同凡僧。即貞觀七年九月中也。春秋
T2122_.53.0547b24: 七十有七。初將終日衆問後事。答曰。佛有明
T2122_.53.0547b25: 教但依行之則衆累盡矣。當終之日感群鳥
T2122_.53.0547b26: 集房數盈千計。悲鳴相切哀慟人心。慧裒侍
T2122_.53.0547b27: 側。見有青衣二童執華而入紫氣如光從英
T2122_.53.0547b28: 身出。騰焔繞梁。及明露結。周二十里。人物
T2122_.53.0547b29: 先光三日方歇。蒲晋一川行化之所。聞哀
T2122_.53.0547c01: 屯赴如喪重親。又感僧牛吼噭聲徹數里。流
T2122_.53.0547c02: 涙鳴咽不食水草。經于七日將欲藏殮。道俗
T2122_.53.0547c03: 爭之。以英生平不樂喧嘩但存道素。便即莊
T2122_.53.0547c04: 南夏禹城東延年陵南鑿土龕安之。始下一
T2122_.53.0547c05:
T2122_.53.0547c06: 五里皆動大怖。又感白虹兩道連亘柩所。白
T2122_.53.0547c07: 鳥二頭翔鳴龕上。旋顧裴回哀聲而逝。英
T2122_.53.0547c08: 開導人物存亡倶益。自非位齊種姓豈感嘉
T2122_.53.0547c09: 祥。總華不負身。世誠斯人乎
T2122_.53.0547c10: 唐雍州梁山釋叉徳。醴泉縣人。形質長偉秀
T2122_.53.0547c11: 眉骨面。立履清白服麁素衣。好遊化俗營
T2122_.53.0547c12: 搆福業。而故言來事多所弘奬。年有凶暴毒
T2122_.53.0547c13: 氣疫勵者。先勸四民令奉三寶。或禮佛設
T2122_.53.0547c14: 齊。或稱名念誦。用其言者皆禳災禍。有不
T2122_.53.0547c15: 信者殃禍交及。預記萌兆略如對目。時遭亢
T2122_.53.0547c16: 旱懼而問焉。又以指揮某日當雨。但齊某
T2122_.53.0547c17: 處。約時雨至必如其言。或記螽蝗暴亂廣
T2122_.53.0547c18: 陜所及。或記天澇潤澤近遠淺深。皆事符明
T2122_.53.0547c19: 鏡不泄纖毫。且執志清愼不濫刑科。力所未
T2122_.53.0547c20: 行不受其法。昔壯年在道唯遵十戒。而於篇
T2122_.53.0547c21: 聚雜相多所承修。末於九峻山南造阿耨達
T2122_.53.0547c22: 池并鐫石鉢。即於池側用濟衆生。以貞觀十
T2122_.53.0547c23: 二年。卒於山舍。百姓感戀爲起白塔。迢然
T2122_.53.0547c24: 山表
T2122_.53.0547c25: 唐京師律藏寺釋通達。雍州涇陽人。卅出家。
T2122_.53.0547c26: 栖止無定。乃入太白山不齎糧粒。饑則食草。
T2122_.53.0547c27: 渇則飮水。息則依樹。坐則禪思。經跨五年栖
T2122_.53.0547c28: 遑靡息。因以木打塊塊破形銷。既覩斯變廓
T2122_.53.0547c29: 然大＊寤。既心路。晩住律藏。遊聽大乘情量
T2122_.53.0548a01: 虚蕩。一裙一帔布納重縫。所著麻鞋經三
T2122_.53.0548a02: 十載。繒帛雜飾未經冠體。冬夏一服不避寒
T2122_.53.0548a03: 暑。當於講席評叙玄奧。不事宮商。人無肖
T2122_.53.0548a04: 之。初言牟楯噉食。此事難行世人悉伏。左
T2122_.53.0548a05: 僕射房玄。齡聞而異焉。迎至第中敬重如父。
T2122_.53.0548a06: 而達體道不拘形骸。出言不簡放暢心懷。玄
T2122_.53.0548a07: 齡以風表處之。不以形言致隔。見貴如是。朝
T2122_.53.0548a08: 野皆遵。不食五穀唯食蔬菜。縱得蒿藋攬而
T2122_.53.0548a09: 食之。事同佳味。若得桃杏殼＊果之屬。合核
T2122_.53.0548a10: 而食不以爲難。人怪問之。答云。信施難棄。
T2122_.53.0548a11: 貞觀已來轉顯神異。屡屆人家。歡笑則吉。愁
T2122_.53.0548a12: 慘必凶。或索財功力。隨命多少即須依送。
T2122_.53.0548a13: 若違來意後遭凶禍。有人乘驢歴寺遊看。達
T2122_.53.0548a14: 從乞之惜而不施。其驢尋死斯例非一。故京
T2122_.53.0548a15: 室貴賤咸宗事之。禍福由其一言説導。雖
T2122_.53.0548a16: 存雜著所得財利爲主營寺。有大將軍薛萬
T2122_.53.0548a17: 均。初聞異行迎宅供養。百有餘日不遺僧
T2122_.53.0548a18: 軌。忽於一夜索食欲噉。初不與之苦求不已。
T2122_.53.0548a19: 試與遂食。從爾已後。稍改前迹。專顯變應。其
T2122_.53.0548a20: 行多僻。欲往入内。將軍兄弟其性麁武不識
T2122_.53.0548a21: 密行。大怒打之。幾死。仰而告曰。卿已打我身
T2122_.53.0548a22: 肉都毀血汚不淨。須作湯洗。待水沸已脱衣
T2122_.53.0548a23: 入
T2122_.53.0548a24: 加火。不暖我身。合宅驚奉恣其寢宿。因此已
T2122_.53.0548a25: 後若有病苦之者。使令煮水涌沸。先自入洗
T2122_.53.0548a26: 後教人入。病無不愈。達曾負人錢百有餘貫。
T2122_.53.0548a27: 後辦得錢無人可送。乃將錢至寺門首。伺覓
T2122_.53.0548a28: 行人。隨負多少倩。詣西市覓主還之。付而
T2122_.53.0548a29: 不禁。後勘不失一文。由達徳行虚懷。所以
T2122_.53.0548b01: 人不虧信。又時逢米貴欲設大＊齊。乃命寺
T2122_.53.0548b02: 家多放疏請。及至明旦來赴盈千。而供度
T2122_.53.0548b03: 閴盡全無支擬。大衆恥責深愧外客。達曰。
T2122_.53.0548b04: 他許送供計非虚妄。臨時恐過僧尼欲散。忽
T2122_.53.0548b05: 見熟食美膳連車接輿充道馳走而來。皆充
T2122_.53.0548b06: 足餘長。供庫更濟多人。食訖須臾人車並散。
T2122_.53.0548b07: 究尋來處畢竟不知。良由賢愚難辯故。冥感
| T2122_.53.0548b08: | 神供。朝野具瞻。叙事無盡 | 右八驗出 唐高僧傳 |
T2122_.53.0548b10: 母孫氏及弟懷善懷表並存。至四年六月。雍
T2122_.53.0548b11: 州高陵有一人。失其姓名。死經七日背上已
T2122_.53.0548b12: 爛而甦。此人於地下見懷智云。見任泰山
T2122_.53.0548b13: 録事。遣此人執筆。口授爲書。謂之曰。汝雖
T2122_.53.0548b14: 合死今方便放汝歸家。宜爲我持此書至坊
T2122_.53.0548b15: 州訪我家。通人兼白我孃。懷智今爲太山
T2122_.53.0548b16: 録事參軍。幸蒙安泰。但家中曾貸寺家木作
T2122_.53.0548b17: 門。此既功徳物。請早酬償之。懷善即死。不合
T2122_.53.0548b18: 久住。速作經像救助。不然恐無濟理。此人既
T2122_.53.0548b19: 蘇之後。即齎書故送其舍。所論家事無不闇
T2122_.53.0548b20: 合。至經三日懷善遂即暴死。合州道俗聞者
| T2122_.53.0548b21: | 莫不増修功徳 | 右一 驗出 |
| T2122_.53.0548b22: | 冥報 拾遺 |
T2122_.53.0548b24:
T2122_.53.0548b25:
T2122_.53.0548b26:
T2122_.53.0548b27:
T2122_.53.0548b28:
T2122_.53.0548b29:
T2122_.53.0548c01:
T2122_.53.0548c02:
T2122_.53.0548c03:
T2122_.53.0548c04: ＊西明寺沙門釋道＊世撰
T2122_.53.0548c05:
T2122_.53.0548c06: 發願篇第二十九
| T2122_.53.0548c07: | 攝念篇 | 此有二部 |
T2122_.53.0548c09: 惟夫凡情難禁。譬等山
T2122_.53.0548c10: 狂象。三業鼓動。縁搆茲彰。故佛立教令常
T2122_.53.0548c11: 制馭。故經云。當爲心師不師於心。身口意
T2122_.53.0548c12: 業不與惡交。身戒心慧不動如山。又經云。制
T2122_.53.0548c13: 之一處無事不辨。然心性惑倒我見爲先。
T2122_.53.0548c14: 煩惑難攝亂使常行。於一切時高擧頗屈。自
T2122_.53.0548c15: 非託處寂靜摧伏三毒。身不游行口默緘言。
T2122_.53.0548c16: 少睡多覺常坐省食。思量正法知非有無。直
T2122_.53.0548c17: 身正意繋念在前。如斯等教。是名攝念也
T2122_.53.0548c18: 引證部第二
T2122_.53.0548c19: 如増一阿含經云。爾時世尊告諸比丘。當修
T2122_.53.0548c20: 行十法便成神通。去衆亂想至致涅槃。一謂
T2122_.53.0548c21: 念佛。二謂念法。三謂念衆。四謂念戒。五謂
T2122_.53.0548c22: 念施。六謂念天。七謂念休息。八謂念安般。九
T2122_.53.0548c23: 謂念身非常。十謂念死。當善修行
T2122_.53.0548c24: 佛法聖衆念 戒施及天念
T2122_.53.0548c25: 休息安般念 身死念在後
T2122_.53.0548c26: 第一念佛者。專精念佛如來形相。功徳具足
T2122_.53.0548c27: 身智無涯。周旋往來皆具知之。修行一法
T2122_.53.0548c28: 自致涅槃。不離念佛便獲功徳。是名念佛
T2122_.53.0548c29: 第二念法者。專精念法除諸欲愛無有塵勞。
T2122_.53.0549a01: 渇愛之心永不復興。於欲無欲離諸結縛諸
T2122_.53.0549a02: 蓋之病。猶如衆香之氣。無有瑕疵亂想之念。
T2122_.53.0549a03: 便成神通自致涅槃。思惟不離便獲功徳。是
T2122_.53.0549a04: 名念法
T2122_.53.0549a05: 第三念衆者。謂專精念如來聖衆。成就質直
T2122_.53.0549a06: 無有邪曲。上下和穆。如來聖衆。四雙八輩
T2122_.53.0549a07: 當敬承事。除諸亂想自致涅槃。不離僧念便
T2122_.53.0549a08: 獲功徳。是名念僧
T2122_.53.0549a09: 第四念戒者。所謂戒者。息諸惡故。戒能成道
T2122_.53.0549a10: 令人歡喜。戒纓絡身現衆好故。猶如吉祥
T2122_.53.0549a11: 瓶所願便剋。除諸亂想自致涅槃。不離戒
T2122_.53.0549a12: 念便獲功徳。是名念戒
T2122_.53.0549a13: 第五念施者。謂專精念施所施之上。永無悔
T2122_.53.0549a14: 心。無反報想。快得善利。若人罵毀相加刀
T2122_.53.0549a15: 仗。當起慈心不興瞋恚。我所施者施意不
T2122_.53.0549a16: 絶。除諸亂想自致涅槃。不離施念便獲功徳。
T2122_.53.0549a17: 是名念施
T2122_.53.0549a18: 第六念天者。謂專精念天身口意淨不造穢
T2122_.53.0549a19: 行。戒行成身。身放光明無所不照。成彼天
T2122_.53.0549a20: 身善業果報。成彼天身衆行具足。除諸亂想
T2122_.53.0549a21: 自致涅槃。不離天念便獲功徳。是名念天
T2122_.53.0549a22: 第七念休息者。謂心意想息。志性詳諦亦無
T2122_.53.0549a23: 卒暴。當專一心意樂閑居。常求方便入三昧
T2122_.53.0549a24: 定。常念不貪勝光常達。除諸亂想自致涅
T2122_.53.0549a25: 槃。不離休息便獲功徳。是名念休息
T2122_.53.0549a26: 第八念安般者。謂專精念安般者。若息長時
T2122_.53.0549a27: 觀知我今息長。若復息短亦當觀知我今息
T2122_.53.0549a28: 短。若息極冷極熱亦當觀知我今息冷熱。出
T2122_.53.0549a29: 入分別數息長短。除諸亂想自致涅槃。不離
T2122_.53.0549b01: 安般便獲功徳。是名念安般
T2122_.53.0549b02: 第九念身者。謂專精念身。髮毛瓜齒皮肉
T2122_.53.0549b03: 筋骨。膽肝肺心脾腎大腸小腸。白直旁光
T2122_.53.0549b04: 屎尿百葉。滄蕩脾泡溺涙唾洟。膿血脂
T2122_.53.0549b05: 涎髑髏腦等。何者是身。地種水種火種風
T2122_.53.0549b06: 種是也。皆是父母所造。從何處來爲誰所造。
T2122_.53.0549b07: 此之六根。於此終已當生何處。除諸亂想自
T2122_.53.0549b08: 致涅槃。不離身念便獲功徳。是名念身
T2122_.53.0549b09: 第十念死者。謂專精念死。此沒生彼。往來諸
T2122_.53.0549b10: 趣。命逝不停。諸根散壞如腐敗木。命根斷絶
T2122_.53.0549b11: 種族分離。無形無響亦無相貌。除諸亂想自
T2122_.53.0549b12: 致涅槃。不離死念便獲功徳。是名念死。而説
T2122_.53.0549b13: 偈曰
T2122_.53.0549b14: 佛法及聖衆 乃至竟死念
T2122_.53.0549b15: 雖與上名同 其義各別異
T2122_.53.0549b16: 又分別功徳論云。第一念佛何事。佛身金剛
T2122_.53.0549b17: 無有諸漏。若行時足離地四寸。千輻相文跡
T2122_.53.0549b18: 現於地。足下諸蟲七日安隱。若其命終皆得
T2122_.53.0549b19: 生天。昔有一惡比丘。本是外道。假服誹謗
T2122_.53.0549b20: 逐如來行。自殺飛蟲著佛跡處。言佛蹈殺。然
T2122_.53.0549b21: 蟲雖死遇佛跡處尋還得活。若入城邑足蹈
T2122_.53.0549b22: 門閾。天地大動。百種音樂不鼓自鳴。諸聾盲
T2122_.53.0549b23: 瘂百病自除。覩佛相好隨行得度。功徳所濟
T2122_.53.0549b24: 不可稱計。總會萬行運載爲先。所謂念佛。其
T2122_.53.0549b25: 義如此
T2122_.53.0549b26: 第二念法者。法是無漏道無爲無欲。佛者是
T2122_.53.0549b27: 諸法之主。法者是結使之主。法出諸佛。法
T2122_.53.0549b28: 生佛道。若然者。何不先念法後念佛耶。答
T2122_.53.0549b29: 曰。法雖微妙無能知者。猶若伏藏無處不
T2122_.53.0549c01: 有。要藉通人示處。方得自濟窮乏。法亦如
T2122_.53.0549c02: 是。理雖玄妙非如來不暢。是以念佛在先。稱
T2122_.53.0549c03: 法爲後
T2122_.53.0549c04: 第三念僧者。謂四雙八輩十二賢士。捨世貪
T2122_.53.0549c05: 諍開導天人。則是衆生良祐福田故。昔有薄
| T2122_.53.0549c06: | 福比丘。名梵摩達 | 律名羅旬 喩比丘也 | 在千二百五十 |
T2122_.53.0549c08: 部。一部得。一部不得。復分不得爲二部。半
T2122_.53.0549c09: 得。半不得。如是展轉乃至二人。一得食。一不
T2122_.53.0549c10: 得食。乃知無福雖得至鉢自然消化。佛愍
T2122_.53.0549c11: 其厄自手授食。在於鉢中。神力所制不能化
T2122_.53.0549c12: 去。佛欲令現身得福故。令二滅盡比丘以食
T2122_.53.0549c13: 飽此。即時得福。時波斯匿王聞此薄福佛愍
T2122_.53.0549c14: 與食。我今亦當爲其設福。即遺
T2122_.53.0549c15: 一烏飛來銜一粒米去。使人呵曰。王爲梵摩
T2122_.53.0549c16: 達設福。汝何以持去耶。烏即持還本處。所
T2122_.53.0549c17: 以然者。此比丘蒙僧福力。鳥獸不能侵害也。
T2122_.53.0549c18: 用是證知爲良福田。既自度度人至三乘道。
T2122_.53.0549c19: 念衆之法其義如此
T2122_.53.0549c20: 第四念戒者。從五戒十戒。二百五十至五百
T2122_.53.0549c21: 戒皆禁制身口斂諸邪非。＊斂御六情斷諸
T2122_.53.0549c22: 欲念。中表清淨乃應戒性。昔有二比丘。共至
T2122_.53.0549c23: 佛所。路經曠澤頓乏水漿。時有小池汪水
T2122_.53.0549c24: 衆蟲滿中。一比丘深思禁律以無犯爲首。若
T2122_.53.0549c25: 飮此水殺生甚多。寧全戒殞命。於是命終即
T2122_.53.0549c26: 生天上。一比丘自念。飮水全命可至佛所焉
T2122_.53.0549c27: 知死後當生何趣。即飮蟲水所害甚多。雖得
T2122_.53.0549c28: 見佛去我甚遠。啼泣向佛自云。同伴命終。
T2122_.53.0549c29: 佛指上天曰。汝識此天不。此是汝伴。以全
T2122_.53.0550a01: 戒功即生天上。今來在此。卿雖見我去我大
T2122_.53.0550a02: 遠。彼雖喪命常在我所。卿今見我正覩我
T2122_.53.0550a03: 肉形。豈識眞戒乎。以是經云。波羅提木叉
T2122_.53.0550a04: 是汝大師。若能持戒展轉行之。即是如來
T2122_.53.0550a05: 法身常在而不滅也。夫戒有三種。一是俗戒。
T2122_.53.0550a06: 二是道戒。三是定戒。五八十具戒等爲俗戒。
T2122_.53.0550a07: 無漏四諦爲道戒。三昧禪思爲定戒。以慧御
T2122_.53.0550a08: 戒使成無漏。乃合道戒。聲聞家戒喩若膝華。
T2122_.53.0550a09: 動則解散。大士持戒喩若頭上挿華。行止
T2122_.53.0550a10: 不動。小乘撿形動則越儀。大士領心不拘外
T2122_.53.0550a11: 軌。大小軌異。故以形心爲殊。内外雖殊倶
T2122_.53.0550a12: 至涅槃。故曰念戒也
T2122_.53.0550a13: 又佛般泥洹經云。又欲近道當有四喜宜善
T2122_.53.0550a14: 念行。一曰。念佛意喜不離。二曰。念法意喜
T2122_.53.0550a15: 不離。三曰。念衆意喜不離。四曰。念戒意喜不
T2122_.53.0550a16: 離。念此四喜必令具足。而自了見。當望正
T2122_.53.0550a17: 度。求解身要。可以除斷地獄畜生餓鬼之道。
T2122_.53.0550a18: 雖往來走天上人中。不過七生自得苦際
T2122_.53.0550a19: 又三千威儀云。當念有五事。一當念佛功徳。
T2122_.53.0550a20: 二當念佛經戒。三當念佛智慧。四當念佛恩
T2122_.53.0550a21: 大難報。五當念佛精進乃至泥洹。復有五事。
T2122_.53.0550a22: 一當念比丘僧。二當念師恩。三當念父母恩。
T2122_.53.0550a23: 四當念同學恩。五當念一切人皆使解脱離
T2122_.53.0550a24: 一切苦
T2122_.53.0550a25: 又處處經云。譬如大海中沙不能計知。如人
T2122_.53.0550a26: 所作善惡殃福。前後所作不可復計。要在命
T2122_.53.0550a27: 盡。作惡逢惡處。作善逢善處。殃福皆預有
T2122_.53.0550a28: 處。亦預有父母兄弟妻子眷屬等得道便止。
T2122_.53.0550a29: 若不得道便不斷絶。佛語比丘。當念自身無
T2122_.53.0550b01: 常。有一比丘即報佛言。我念非常。如人在世
T2122_.53.0550b02: 間。極可至五十歳。佛言。莫説是語。復有一
T2122_.53.0550b03: 比丘言。可三十歳。佛言。莫説是語。復有一比
T2122_.53.0550b04: 丘言可十歳。佛言。莫説是語。復有一比丘
T2122_.53.0550b05: 言可一歳。佛言。莫説是語。復有一比丘言可
T2122_.53.0550b06: 一月。佛言。莫説是語。復有一比丘言可一日。
T2122_.53.0550b07: 佛言。莫説是語。復有一比丘言可一時。佛言。
T2122_.53.0550b08: 莫説是語。復有一比丘言可嘑噏間。佛言。
T2122_.53.0550b09: 是也。佛言。出息不還則屬後世。人命峻速
T2122_.53.0550b10: 在＊嘑噏之間
T2122_.53.0550b11: 又毘尼母經云。若説法比丘復應常念。觀身
T2122_.53.0550b12: 苦空無常無我不淨。莫使有絶。何以故。當
T2122_.53.0550b13: 得十二念成聖法故。何者十二念。一念成就
T2122_.53.0550b14: 己身。二念成就他人。三念願得人身。四念
T2122_.53.0550b15: 生種姓家。五念於佛法中得生信心。六念
T2122_.53.0550b16: 所生處不加其功而得寤法。七念所生處諸
T2122_.53.0550b17: 根完具。八念値佛世尊出現於世。九念所
T2122_.53.0550b18: 生處常得説正法。十念願所説法常得久住。
T2122_.53.0550b19: 十一念願法久住得隨順修行。十二念常得
T2122_.53.0550b20: 憐愍諸衆生心故。得此十二念具足必得聖
T2122_.53.0550b21: 法
T2122_.53.0550b22: 又雜阿含經云。爾時世尊告諸比丘。過去
T2122_.53.0550b23: 世時有河中草。有龜於中住止。時有野干飢
T2122_.53.0550b24: 行覓食。遙見龜蟲疾來捉取。龜蟲見來即
T2122_.53.0550b25: 便藏六。野干守伺冀出頭足。欲取食之。久
T2122_.53.0550b26: 守龜蟲。永不出頭亦不出足。野干飢乏瞋恚
T2122_.53.0550b27: 而去。諸比丘。汝等今日亦復如彼。知魔波
T2122_.53.0550b28: 旬常伺汝便。冀汝眼著於色。耳聞聲。鼻嗅
T2122_.53.0550b29: 香。舌甞味。身著觸。意念法。欲令出生染著六
T2122_.53.0550c01: 境。是故比丘。汝等今日常當執持眼律儀住
T2122_.53.0550c02: 執持眼根律儀。惡魔不得其便。隨出隨縁。
T2122_.53.0550c03: 耳鼻舌身意亦復如是。於其六根若出若縁
T2122_.53.0550c04: 不得其便。猶如龜蟲野干不得其便。爾時
T2122_.53.0550c05: 世尊即説偈言
T2122_.53.0550c06: 龜蟲畏野干 藏六於殼内
T2122_.53.0550c07: 比丘善攝心 密藏諸覺想
T2122_.53.0550c08: 不依不悑彼 覆心勿言説
T2122_.53.0550c09: 爾時世尊告諸比丘。譬如士夫游空宅中得
T2122_.53.0550c10: 六種衆生。一者得狗即執其狗繋著一處。次
T2122_.53.0550c11: 得其鳥。次得毒蛇。次得野干。次得失收摩羅。
T2122_.53.0550c12: 次得獼猴。得斯衆生悉縛一處。其狗者樂
T2122_.53.0550c13: 欲入村。其鳥者常欲飛空。其蛇者常欲入穴。
T2122_.53.0550c14: 其野干者樂向塜間。失收摩羅者長欲入海。
T2122_.53.0550c15: 獼猴者欲入山林。此六衆生悉縛一處。各各
T2122_.53.0550c16: 嗜欲到所安處。各不相樂於他處所而繋縛
T2122_.53.0550c17: 故。各用其力向所樂方而不能脱。如是六根
T2122_.53.0550c18: 種種境界。各各自求所樂境界。不樂餘境界。
T2122_.53.0550c19: 眼常求可愛之色。不可意色則生其厭。耳鼻
T2122_.53.0550c20: 舌身意亦復如是。此六種根種種行處。各各
T2122_.53.0550c21: 不求異根境界。其有力者堪能自在隨覺境
T2122_.53.0550c22: 界。如彼士夫繋六衆生。是故當勤修習身念
T2122_.53.0550c23: 觀。爾時世尊告諸比丘。譬如有四蚖蛇凶惡
T2122_.53.0550c24: 毒熾盛一篋中。時有士夫聰明求樂厭苦求
T2122_.53.0550c25: 生厭死。時有一士夫語向士夫言。汝今取
T2122_.53.0550c26: 此篋蛇摩拭洗浴。恩親養食出内以時。若四
T2122_.53.0550c27: 毒蛇脱有惱者。或能殺汝或令近死。汝當防
T2122_.53.0550c28: 護。爾時士夫畏四毒蛇。及五拔刀怨驅馳
T2122_.53.0550c29: 而走。人復語言。士夫内有六賊。隨逐伺汝。
T2122_.53.0551a01: 得便當殺。汝當防護爾時士夫畏四毒蛇五
T2122_.53.0551a02: 拔刀怨及内六賊。恐＊悑馳走還入空村。見
T2122_.53.0551a03: 彼空舍危朽腐毀。有諸惡物促皆危脆無有
T2122_.53.0551a04: 堅固。人復語言。士夫是空聚落。當有六賊來
T2122_.53.0551a05: 必掩汝。爾時士夫畏毒蛇五拔刀賊内六
T2122_.53.0551a06: 惡賊空村群賊。而復馳走。忽爾道路臨一大
T2122_.53.0551a07: 河。其水復急。但見此岸有諸＊悑畏。而見彼
T2122_.53.0551a08: 岸安隱快樂。清淨無畏。而無橋䑪可度得至
T2122_.53.0551a09: 彼岸。作是思惟。我取草木縛束成筏。手足
T2122_.53.0551a10: 方便度至彼岸。作是念已。即拾草木依於岸
T2122_.53.0551a11: 傍。縛束成筏。手足方便截流横度。如是士
T2122_.53.0551a12: 夫免四毒蛇五拔刀怨六内惡賊。復得脱於
T2122_.53.0551a13: 空村群賊。度於澓流離於此岸種種＊悑畏。
T2122_.53.0551a14: 得至彼岸安隱快樂。我説此譬。當解其義。
T2122_.53.0551a15: 比丘篋者譬此身色麁四大。四大所造精血
T2122_.53.0551a16: 之體。穢食長養。沐浴衣服。無常變壞危脆
T2122_.53.0551a17: 之法。毒蛇者譬如四大。地界水界火界風
T2122_.53.0551a18: 界。地界若諍能令身死及以近死。水火風諍
T2122_.53.0551a19: 亦復如是。五拔刀怨者譬五受陰。内六賊者
T2122_.53.0551a20: 譬六愛喜。空村者譬六内入。觀察眼入之
T2122_.53.0551a21: 處。是無常變壞虚僞之法。耳鼻舌身意亦復
T2122_.53.0551a22: 如是。空村群賊者譬外六入處。眼爲可意
T2122_.53.0551a23: 不可意色所害。耳聲鼻香舌味身觸意法亦
T2122_.53.0551a24: 如是。澓流者譬如四流。欲流有流見流無明
T2122_.53.0551a25: 流。河譬三愛。欲愛色愛無色愛。此岸多恐
T2122_.53.0551a26: ＊悑者譬有身。彼岸清涼安樂者譬無餘涅槃。
T2122_.53.0551a27: 筏者譬八正道。手足方便截流度者。譬精
T2122_.53.0551a28: 進勇猛得到彼岸。婆羅門住處者譬如來應
T2122_.53.0551a29: 等正覺
T2122_.53.0551b01: 又木患子經云。時有難國王。名波瑠璃。白
T2122_.53.0551b02: 佛言。我國邊小頻歳寇賊五穀涌貴。疫疾流
T2122_.53.0551b03: 行人民困苦。我常不安。法藏深廣不得修
T2122_.53.0551b04: 行。唯願垂矜賜我法要。佛告王言。若欲滅煩
T2122_.53.0551b05: 惱障者。當貫木患子一百八。常以自隨至心
T2122_.53.0551b06: 無散。稱南無佛陀。南無達摩。南無僧伽名。
T2122_.53.0551b07: 乃過一木＊患子。如是漸次度木＊患子。若十
T2122_.53.0551b08: 二十若百若千。乃至百千萬。若能滿二十萬
T2122_.53.0551b09: 遍。身心不亂離諸諂曲者。捨命得生第三
T2122_.53.0551b10: 焔摩天。衣食自然常安樂行。若復能滿一百
T2122_.53.0551b11: 萬遍者。當斷除百八結業獲無上果。王聞歡
T2122_.53.0551b12: 喜我當奉行。佛告王曰。有莎升比丘。誦三
T2122_.53.0551b13: 寶名經歴十歳。得成斯陀含果。漸次修行。
T2122_.53.0551b14: 今在普香世界作辟支佛。王聞是已倍復修
T2122_.53.0551b15: 行
T2122_.53.0551b16: 又賢愚經云。波羅奈國有居士。字曰鞠提。此
T2122_.53.0551b17: 人有子名優波鞠提。後年長大家貧燋煎。父
T2122_.53.0551b18: 付財物居肆販賣。有邪貰䩭阿羅漢。往到
T2122_.53.0551b19: 其邊。而爲説法教使繋念。以白黒石子。用當
T2122_.53.0551b20: 籌算。善念下白。惡念下黒。優波鞠提奉受其
T2122_.53.0551b21: 教。善惡之念輒投石子。初黒偏多白者尠少。
T2122_.53.0551b22: 漸漸修習白黒正等。繋念不止。更無黒石。純
T2122_.53.0551b23: 有白者。善念已盛逮得初果
T2122_.53.0551b24: 又譬喩經云。昔有人不信敬。婦甚事佛。婦
T2122_.53.0551b25: 白婿曰。人命無常可修福徳。婿無心懶墮。
T2122_.53.0551b26: 婦恐將來入地獄中。即復白婿。欲懸一鈴安
T2122_.53.0551b27: 著戸上。君出入時
T2122_.53.0551b28: 曰甚善。如是經久。其婿命終。獄卒叉之擲
T2122_.53.0551b29:
T2122_.53.0551c01: 獄官聞之。此人奉佛放令出去。得生人中
T2122_.53.0551c02: 又雜譬喩經云。昔有五百賈客乘船入海。値
T2122_.53.0551c03: 摩竭魚。出頭張口欲食衆生。時日少風而船
T2122_.53.0551c04: 去如箭。薩薄主語衆人言。船去太疾可捨
T2122_.53.0551c05: 帆。如言捨下。船去轉駛不可得止。薩薄主
T2122_.53.0551c06: 問樓上人言。汝見何等。我見上有兩日出。下
T2122_.53.0551c07: 有白山。中有黒山。薩薄主驚言。此是大魚。
T2122_.53.0551c08: 當奈何哉。我與汝等今遭困厄。入此魚腹無
T2122_.53.0551c09: 有活理。汝等各隨所事一心求之。於是衆人
T2122_.53.0551c10: 各隨所奉。一心歸命求脱此厄。所求逾篤船
T2122_.53.0551c11: 去逾疾。須臾不止當入魚口。於是薩薄主
T2122_.53.0551c12: 告諸人言。我有大神。號名爲佛。汝等各捨
T2122_.53.0551c13: 奉神一心稱之。時五百人倶發大聲稱南無
T2122_.53.0551c14: 佛。魚聞佛名自思惟言。今日世間乃復有
T2122_.53.0551c15: 佛。我當何忍傷害衆生。即便閉口水皆倒
T2122_.53.0551c16: 流。轉得遠魚。五百賈人善心即生。皆得解
T2122_.53.0551c17: 脱
T2122_.53.0551c18: 又大集經云。譬如沙門自有頭髮生不知日
T2122_.53.0551c19: 長幾分。如是菩薩罪生不能自知。言我無罪
T2122_.53.0551c20: 者
T2122_.53.0551c21: 又雜阿含經。爾時世尊説偈言
T2122_.53.0551c22: 善護於身口 及意一切業
T2122_.53.0551c23: 慚愧而自防 是名善守護
T2122_.53.0551c24: 爾時世尊告諸比丘。有二淨法能護世間。何
T2122_.53.0551c25: 等爲二。所謂慚愧。假使世間無此二淨法者。
T2122_.53.0551c26: 世間亦不知有父母兄弟姉妹妻子。宗親師
T2122_.53.0551c27: 長尊卑之緒。顛倒渾亂如畜生趣。即説偈
T2122_.53.0551c28: 言
T2122_.53.0551c29: 世間若無有 慚愧二法者
T2122_.53.0552a01: 違越清淨道 向生老病死
T2122_.53.0552a02: 世間若成就 慚愧二法者
T2122_.53.0552a03: 増長清淨者 永閉生死門
T2122_.53.0552a04: 又惟無三昧經云。佛告阿難。善男子。人求
T2122_.53.0552a05: 道安禪先當斷念。人生世間所以不得道者。
T2122_.53.0552a06: 但坐思想穢念多故。一念來一念去。一日一
T2122_.53.0552a07: 宿有八億四千萬念。念念不息。一善念者亦
T2122_.53.0552a08: 得善果報。一惡念者亦得惡果報。如響應聲
T2122_.53.0552a09: 如影隨形。是故善惡罪福各別
T2122_.53.0552a10: 頌曰
T2122_.53.0552a11: 靜念遺忘慮 有慮非理盡
T2122_.53.0552a12: 境來投虚空 虚空何所軫
T2122_.53.0552a13: 託陰游重冥 冥亡影迹殞
T2122_.53.0552a14: 四果皆欣求 一乘獨玄泯
| T2122_.53.0552a15: | 發願篇第二十九 | 此有 二部 |
T2122_.53.0552a17: 夫佛果夐絶登之有階。法雲峻極屆之有漸。
T2122_.53.0552a18: 是以創發大誠。則玄福招於極果。初立弘誓。
T2122_.53.0552a19: 則妙願遍於來際。一念興行。遂感塵劫之
T2122_.53.0552a20: 瑞華。半刻虔躬。乃得大千之甘露。蓋是大乘
T2122_.53.0552a21: 之根基。種智之津衢也
T2122_.53.0552a22: 引證部第二
T2122_.53.0552a23: 如阿彌陀經云。佛語阿難。阿彌陀佛爲菩薩
T2122_.53.0552a24: 時。常奉行是二十四願。珍寶愛重保持恭
T2122_.53.0552a25: 順。何等爲二十四願
T2122_.53.0552a26: 第一願使某作佛時。令我國中無有泥犁禽
T2122_.53.0552a27: 獸薜茘蜎飛蠕動之類。得是願乃作佛。不得
T2122_.53.0552a28: 是願終不作佛
T2122_.53.0552a29: 第二願使某作佛時。令我國中無有婦人。女
T2122_.53.0552b01: 人欲來生我國中者即作男子。諸無央數天
T2122_.53.0552b02: 人民蜎飛蠕動之類。來生我國者。皆於七
T2122_.53.0552b03: 寶水池蓮華中化生。長大皆作菩薩阿羅漢。
T2122_.53.0552b04: 都無央數得是願乃作佛。不得是願終不作
T2122_.53.0552b05: 佛
T2122_.53.0552b06: 第三願使某作佛時。令我國土自然七寶縱
T2122_.53.0552b07: 廣甚大。曠蕩無極極自軟好。所居舍宅被服
T2122_.53.0552b08: 飮食都皆自然。比如第六天王所居處。得
T2122_.53.0552b09: 是願乃作佛。不得是願終不作佛
T2122_.53.0552b10: 第四願使某作佛時。令我名字皆聞八方上
T2122_.53.0552b11: 下無央數佛國。皆令諸佛各於比丘僧大座
T2122_.53.0552b12: 中。説我功徳國土之善。諸天人民蜎飛蠕動
T2122_.53.0552b13: 之類。聞我名字莫不慈心歡喜踊躍者。皆
T2122_.53.0552b14: 令來生我國得是願乃作佛。不得是願終不
T2122_.53.0552b15: 作佛
T2122_.53.0552b16: 第五願使某作佛時。令八方上下諸無央數
T2122_.53.0552b17: 天人民。及蜎飛蠕動之類。若前世作惡聞我
T2122_.53.0552b18: 名字。欲來生我國者。即便反正自悔過。爲
T2122_.53.0552b19: 道作善便持經戒。願欲生我國不斷絶。壽
T2122_.53.0552b20: 終皆令不復泥＊犁禽獸薜茘。即生我國在心
T2122_.53.0552b21: 所願。得是願乃作佛。不得是願終不作佛
T2122_.53.0552b22: 第六願使某作佛時。令八方上下無央數佛
T2122_.53.0552b23: 國諸天人民。若善男子善女人。欲來生我
T2122_.53.0552b24: 國。用我故益作善。若分檀布施繞塔燒香。
T2122_.53.0552b25: 散華然燈懸雜繒綵。飯食沙門起塔作寺。斷
T2122_.53.0552b26: 愛欲齋戒清淨一心念我。晝夜一日不斷絶。
T2122_.53.0552b27: 皆令來生我國作菩薩。得是願乃作佛。不得
T2122_.53.0552b28: 是願終不作佛
T2122_.53.0552b29: 第七願使某作佛時。令八方上下無央數佛
T2122_.53.0552c01: 國諸天人民。若善男子善女人。有作菩薩道
T2122_.53.0552c02: 奉行六波羅蜜。若作沙門不毀經戒。斷愛
T2122_.53.0552c03: 欲。齋戒清淨一心。念欲生我國晝夜不斷
T2122_.53.0552c04: 絶。若其人壽欲終時。我即與諸菩薩阿羅漢。
T2122_.53.0552c05: 共飛行迎之。即來生我國。則作阿惟越致菩
T2122_.53.0552c06: 薩智慧勇猛。得是願乃作佛。不得是願終不
T2122_.53.0552c07: 作佛
T2122_.53.0552c08: 第八願使某作佛時。令我國中諸菩薩欲到
T2122_.53.0552c09: 他方佛國生者。皆令不更泥＊犁禽獸薜茘。
T2122_.53.0552c10: 皆令得佛道。得是願乃作佛。不得是願終不
T2122_.53.0552c11: 作佛
T2122_.53.0552c12: 第九願使某作佛時。令我國中諸菩薩阿羅
T2122_.53.0552c13: 漢面目皆端正淨潔姝好。悉同一色都一種
T2122_.53.0552c14: 類。比如第六天人。得是願乃作佛。不得是
T2122_.53.0552c15: 願終不作佛
T2122_.53.0552c16: 第十願使某作佛時。令我國中諸菩薩阿羅
T2122_.53.0552c17: 漢。皆同一心所念欲所言者預相知意。得
T2122_.53.0552c18: 是願乃作佛。不得是願終不作佛
T2122_.53.0552c19: 第十一願使某作佛時。令我國中諸菩薩阿
T2122_.53.0552c20: 羅漢。皆無有淫泆之心。終無念婦女意。終
T2122_.53.0552c21: 無有瞋怒愚癡者。得是願乃作佛。不得是願
T2122_.53.0552c22: 終不作佛
T2122_.53.0552c23: 第十二願使某作佛時令我國中諸菩薩阿羅
T2122_.53.0552c24: 漢皆令心相敬愛終無相嫉憎者。得是願乃
T2122_.53.0552c25: 作佛。不得是願終不作佛
T2122_.53.0552c26: 第十三願使某作佛時。令我國中諸菩薩欲
T2122_.53.0552c27: 共供養八方上下無央數諸佛。皆令飛行即
T2122_.53.0552c28: 到。欲得自然萬種之物即皆在前。持用供養
T2122_.53.0552c29: 諸佛悉皆得遍。以後日未中時。即飛行還我
T2122_.53.0553a01: 國。得是願乃作佛。不得是願終不作佛
T2122_.53.0553a02: 第十四願使某作佛時。令我國中諸菩薩阿
T2122_.53.0553a03: 羅漢欲飯時。即皆自然七寶鉢中有自然百
T2122_.53.0553a04: 味飯食在前。食已自然去。得是願乃作佛。
T2122_.53.0553a05: 不得是願終不作佛
T2122_.53.0553a06: 第十五願使某作佛時令我國中諸菩薩。身
T2122_.53.0553a07: 皆紫磨金色。三十二相八十種好。皆令如佛。
T2122_.53.0553a08: 得是願乃作佛。不得是願終不作佛
T2122_.53.0553a09: 第十六願使某作佛時。令我國中諸菩薩阿
T2122_.53.0553a10: 羅漢語者。如三百鍾聲。説經行道皆如佛。
T2122_.53.0553a11: 得是願乃作佛。不得是願終不作佛
T2122_.53.0553a12: 第十七願使某作佛時。令我洞視徹聽飛行
T2122_.53.0553a13: 十倍勝於諸佛。得是願乃作佛。不得是願終
T2122_.53.0553a14: 不作佛
T2122_.53.0553a15: 第十八願使某作佛時。令我智慧説經行道
T2122_.53.0553a16: 十倍於諸佛。得是願乃作佛。不得是願終不
T2122_.53.0553a17: 作佛
T2122_.53.0553a18: 第十九願使某作佛時。令八方上下無央數
T2122_.53.0553a19: 佛國。諸天人民蜎飛蠕動之類。皆令得人道。
T2122_.53.0553a20: 悉作辟支佛阿羅漢。皆坐禪一心。共欲計數
T2122_.53.0553a21: 知我年壽幾千億萬劫歳數。皆令無有能極
T2122_.53.0553a22: 知壽者。得是願乃作佛。不得是願終不作
T2122_.53.0553a23: 佛
T2122_.53.0553a24: 第二十願使某作佛時。令八方上下各千億
T2122_.53.0553a25: 佛國中諸天人民蜎飛蠕動之類。皆令作辟
T2122_.53.0553a26: 支佛阿羅漢。皆坐禪一心。共欲計數我國中
T2122_.53.0553a27: 諸菩薩阿羅漢知有幾千億萬人。皆令無有
T2122_.53.0553a28: 能知數者。得是願乃作佛。不得是願終不
T2122_.53.0553a29: 作佛
T2122_.53.0553b01: 第二十一願使某作佛時。令我國中諸菩薩
T2122_.53.0553b02: 阿羅漢壽命無央數劫。得是願乃作佛。不
T2122_.53.0553b03: 得是願終不作佛
T2122_.53.0553b04: 第二十二願使某作佛時。令我國中諸菩薩
T2122_.53.0553b05: 阿羅漢。皆智慧勇猛。自知前世億萬劫時。
T2122_.53.0553b06: 宿命所作善惡却知無極皆洞視徹。知十方
T2122_.53.0553b07: 去來現在之事。得是願乃作佛。不得是願終
T2122_.53.0553b08: 不作佛
T2122_.53.0553b09: 第二十三願。使某作佛時。令我國中諸菩薩
T2122_.53.0553b10: 阿羅漢。皆智慧勇猛頂中皆有光明。得是願
T2122_.53.0553b11: 乃作佛。不得是願終不作佛
T2122_.53.0553b12: 第二十四願使某作佛時。令我頂中光明絶
T2122_.53.0553b13: 好。勝於日月之明百千億萬倍。絶勝諸佛
T2122_.53.0553b14: 光明焔照諸無央數。天下幽冥之處皆當大
T2122_.53.0553b15: 明。諸天人民蜎飛蠕動之類。見我光明莫不
T2122_.53.0553b16: 慈心作善者。皆令來生我國。得是願乃作
T2122_.53.0553b17: 佛。不得是願終不作佛
T2122_.53.0553b18: 佛告阿難。阿彌陀佛爲菩薩時。當奉行是二
T2122_.53.0553b19: 十四願。不犯道法絶去財色。精明求願。積
T2122_.53.0553b20: 功累徳。無央數劫。今致作佛。悉皆得之。不
T2122_.53.0553b21: 亡其功也
T2122_.53.0553b22: 又佛説滅十方冥經云。時有釋種童子。名面
T2122_.53.0553b23: 善悦。來白佛言。唯天中天。今我二親身不
T2122_.53.0553b24: 安和。横爲非人所見侵嬈。晝夜寤寐不得
T2122_.53.0553b25: 寧息。出入行歩亦見逼惱。或遭非人妖蠱姦
T2122_.53.0553b26: 邪。無以防護。唯願世尊。告示以法。隨時救
T2122_.53.0553b27: 濟令無嬈害。佛告面善悦。當爲汝説擁護之
T2122_.53.0553b28: 法
T2122_.53.0553b29: 佛言。東方去此過于八千那術佛土。有世界
T2122_.53.0553c01: 名拔衆塵勞。其佛號等行如來。今現在説法。
T2122_.53.0553c02: 人若東行先當稽首歸命。供養於東方佛。則
T2122_.53.0553c03: 無恐懼莫敢侵＊嬈。有所興作悉當如願
T2122_.53.0553c04: 佛告童子。南方去此過于十億百千佛土。有
T2122_.53.0553c05: 世界名消冥等要脱。其佛號初發心念離恐
T2122_.53.0553c06: 畏歸依超首如來。今現在説法。若欲南行當
T2122_.53.0553c07: 遙稽首歸命彼佛專意不離。則無恐懼不遇
T2122_.53.0553c08: 患難
T2122_.53.0553c09: 佛告童子。西方去此如殑伽河沙諸佛刹土。
T2122_.53.0553c10: 有世界名善選擇。其佛號金剛歩迹如來。今
T2122_.53.0553c11: 現在説法。若欲西行先當稽首禮於彼佛一
T2122_.53.0553c12: 心歸命。則無恐懼不逢患難
T2122_.53.0553c13: 佛告童子。北方去此過二萬佛土。有世界名
T2122_.53.0553c14: 覺辯。其佛號寶智首如來。今現在説法。若
T2122_.53.0553c15: 欲北行設在家居。稽首作禮歸命彼佛。則
T2122_.53.0553c16: 無恐懼不遇患難
T2122_.53.0553c17: 佛告童子。東北方去此過于百萬億佛土。有
T2122_.53.0553c18: 世界名持所念。其佛號壞魔慢獨歩如來。今
T2122_.53.0553c19: 現在説法。若詣東北方當遙稽首歸命彼佛。
T2122_.53.0553c20: 所在獲安則無所畏
T2122_.53.0553c21: 佛告童子。東南方去此過二＊殑伽河沙等
T2122_.53.0553c22: 佛土。有世界名常照曜。其佛號初發心不退
T2122_.53.0553c23: 轉輪成首如來。今現在説經。若東南方行先
T2122_.53.0553c24: 當稽首。五體投地一心歸命。然後乃進則無
T2122_.53.0553c25: 恐懼
T2122_.53.0553c26: 佛告童子。西南方去此過于八萬佛土。有世
T2122_.53.0553c27: 界名覆白交露。其佛號寶蓋照空如來。今現
T2122_.53.0553c28: 在説法。若西南行先當稽首彼方如來。以華
T2122_.53.0553c29: 遙散念於無相。然後乃進則無恐懼
T2122_.53.0554a01: 佛告童子。西北方去此過六＊殑伽河沙佛之
T2122_.53.0554a02: 刹土。有世界名住清淨。其佛號開化菩薩如
T2122_.53.0554a03: 來。今現在説法。若西北方行先禮彼佛。自
T2122_.53.0554a04: 歸悔過淨修梵行。然後出家則無恐懼
T2122_.53.0554a05: 佛告童子。下方去此過九十二垓佛之刹土。
T2122_.53.0554a06: 有世界名念無倒。其佛號念初發意斷疑拔
T2122_.53.0554a07: 欲如來。今現在説法。若欲坐時。若夜臥時。
T2122_.53.0554a08: 念斯如來稽首自歸。常以普慈念救衆生。然
T2122_.53.0554a09: 後坐臥則無恐懼
T2122_.53.0554a10: 佛告童子。上方去此過六十＊殑伽河沙等佛
T2122_.53.0554a11: 土。有世界名離恐懼無有處所。其佛號消
T2122_.53.0554a12: 冥等超王如來。今現在説法。若從坐起常禮
T2122_.53.0554a13: 彼佛自歸供養。則無恐懼所至獲安
T2122_.53.0554a14: 佛告童子假使有人受此經典。持諷讀誦
T2122_.53.0554a15: 爲他人説。具足備悉令不缺減速成所願終
T2122_.53.0554a16: 無恐懼。若到縣官不見侵枉。若行賊中不見
T2122_.53.0554a17: 危害。若行大火中即爲消滅。若行大水中終
T2122_.53.0554a18: 不沒溺。天龍鬼神弊惡之神無敢觸者。諸惡
T2122_.53.0554a19: 獸無敢近者。諸魅魍魎無能嬈者。若在閑
T2122_.53.0554a20: 居獨處。則爲如來之所擁護。佛説如是。帝釋
T2122_.53.0554a21: 善面悦童子等。聞經歡喜作禮而退
T2122_.53.0554a22: 又持地論云。菩薩發願略説五種。一發心
T2122_.53.0554a23: 願。二生願。三境界願。四平等願。五大願。彼
T2122_.53.0554a24: 菩薩初發無上菩提心。是名發心願。願未來
T2122_.53.0554a25: 世爲衆生故。隨善趣生。是名生願。願正觀諸
T2122_.53.0554a26: 法無量等諸善根思惟境界。是名境界願。願
T2122_.53.0554a27: 未來世一切菩薩善攝事。是名菩薩平等願。
T2122_.53.0554a28: 大願者。即平等願
T2122_.53.0554a29: 菩薩又説十種大願
T2122_.53.0554b01: 一者願一切種供養無量諸佛
T2122_.53.0554b02: 二者願護持一切諸佛正法
T2122_.53.0554b03: 三者願通達諸佛正法
T2122_.53.0554b04: 四者願生兜率天乃至般涅槃
T2122_.53.0554b05: 五者願行菩薩一切種正行
T2122_.53.0554b06: 六者願成熟一切衆生
T2122_.53.0554b07: 七者願一切世界悉能現化
T2122_.53.0554b08: 八者願一切菩薩一心方便以大乘度
T2122_.53.0554b09: 九者願一切正行方便無礙
T2122_.53.0554b10: 十者願成無上正覺
T2122_.53.0554b11: 是菩薩住於初地。方便淨信現在修行。於未
T2122_.53.0554b12: 來事生十大願
T2122_.53.0554b13: 一者以清淨心常願供養一切諸佛
T2122_.53.0554b14: 二者受持守護諸佛正法
T2122_.53.0554b15: 三者勸請諸佛轉未曾有法
T2122_.53.0554b16: 四者順行菩薩正行
T2122_.53.0554b17: 五者一切器界具足成熟
T2122_.53.0554b18: 六者一切世界悉能現化
T2122_.53.0554b19: 七者自淨佛土
T2122_.53.0554b20: 八者一切菩薩同一方便以大乘化
T2122_.53.0554b21: 九者利益衆生一切不空
T2122_.53.0554b22: 十者一切世界得阿耨菩提作一切佛事
T2122_.53.0554b23: 如是大願能生無量百千大願。不離衆生界
T2122_.53.0554b24: 不離世間。此諸大願生生常行終不忘失
T2122_.53.0554b25: 又華嚴經云。諸佛子。菩薩住歡喜地以十願
T2122_.53.0554b26: 爲首。生如是等百萬阿僧祇大願。以不可盡
T2122_.53.0554b27: 法而生是願。爲滿是願勤行精進。何等爲十。
T2122_.53.0554b28: 一衆生不可盡。二世界不可盡。三虚空不可
T2122_.53.0554b29: 盡。四法界不可盡。五涅槃不可盡。六佛出
T2122_.53.0554c01: 世不可盡。七諸佛智慧不可盡。八心所縁不
T2122_.53.0554c02: 可盡。九起智不可盡。十世間轉法輪智轉不
T2122_.53.0554c03: 可盡。若衆生盡我願乃盡。乃至起智轉盡我
T2122_.53.0554c04: 願乃盡。而衆生乃至起智諸轉實不可盡。我
T2122_.53.0554c05: 諸願善根亦不可盡
T2122_.53.0554c06: 又文殊師利問菩提經云。爾時天子問文殊
T2122_.53.0554c07: 師利言。菩薩有幾心能攝因能攝果。文殊答
T2122_.53.0554c08: 言。諸菩薩有四心能攝因能攝果。何等爲
T2122_.53.0554c09: 四。一初發心。二行道心。三不退轉心。四一
T2122_.53.0554c10: 生補處心。初發心爲行道心作因縁。行道心
T2122_.53.0554c11: 爲不退轉心作因縁。不退轉心爲一生補處
T2122_.53.0554c12: 心作因縁
T2122_.53.0554c13: 又初發心如種穀田中。行道心如穀子増長。
T2122_.53.0554c14: 不退轉心如華果始成。補處心如華果有用
T2122_.53.0554c15: 又初發心如車匠輯材。行道心如斫治材木。
T2122_.53.0554c16: 不退轉心如安施材木。一生補處心如車成
T2122_.53.0554c17: 運致
T2122_.53.0554c18: 又初發心如月新生。行道心如五日月。不
T2122_.53.0554c19: 退轉心如月十日。一生補處心如月十四日。
T2122_.53.0554c20: 如來智慧如十五日＊月
T2122_.53.0554c21: 又初發心能過聲聞地。行道心能過辟支佛
T2122_.53.0554c22: 地。不退轉心能過不定地。一生補處心安住
T2122_.53.0554c23: 定地
T2122_.53.0554c24: 又初發心如病者求藥。行道心如分別藥。不
T2122_.53.0554c25: 退轉心如病服藥。補處心如病得差
T2122_.53.0554c26: 又大集經云。爾時舍利弗白佛言。世尊。菩薩
T2122_.53.0554c27: 初發無上菩提心時。聞諸衆生有如是行。不
T2122_.53.0554c28: 驚不＊悑。是事實難不可思議。佛言。舍利弗。
T2122_.53.0554c29: 於意云何。如師子雖復初産聞師子吼。有＊悑
T2122_.53.0555a01: 畏不。不也世尊。菩薩摩訶薩。初發無上菩提
T2122_.53.0555a02: 心時。聞衆生行亦復如是。舍利弗。於意云
T2122_.53.0555a03: 何。火熱雖小畏乾薪不。不也世尊。菩薩初
T2122_.53.0555a04: 發無上菩提心已。得智慧火亦復如是。舍利
T2122_.53.0555a05: 弗。今以非喩爲喩。舍利弗。譬如猛火與諸乾
T2122_.53.0555a06: 薪。結期七日當大戰鬪。爾時一切乾樹菓木
T2122_.53.0555a07: 種種枝葉。悉共合聚如須彌山。爾時猛火有
T2122_.53.0555a08: 一親友。而告之言。汝今何故不自莊嚴多覓
T2122_.53.0555a09: 有救。援助彼衆。汝唯一己。何能當之。時火答
T2122_.53.0555a10: 言。彼怨雖多我力能敵不須伴黨。舍利弗。菩
T2122_.53.0555a11: 薩摩訶薩亦復如是。雖諸煩惱悉共和合其
T2122_.53.0555a12: 勢熾盛。菩薩智慧力能消伏。如阿伽陀一丸
T2122_.53.0555a13: 之藥能破大毒。菩薩智慧亦復如是。小智慧
T2122_.53.0555a14: 藥能壞無量大煩惱毒
T2122_.53.0555a15: 又佛本行經云。爾時佛告諸比丘僧。作如是
T2122_.53.0555a16: 言。汝諸比丘。我念往昔久遠之時。有一貧人
T2122_.53.0555a17: 以乞自活。從一城至波羅柰城。至彼城已。其
T2122_.53.0555a18: 城所有乞人見者皆呵責言。汝從何來而至
T2122_.53.0555a19: 於此。遂遮不聽游行告乞。爾時彼人見有障
T2122_.53.0555a20: 礙作是思惟。我於彼輩無有過失。何故障
T2122_.53.0555a21: 我而告乞也。於時波羅柰城有一長者。遺
T2122_.53.0555a22: 失銅鉢。時彼長者求覓銅鉢所在不獲。因求
T2122_.53.0555a23: 鉢故至餘一村。時彼乞人於糞聚中得彼銅
T2122_.53.0555a24: 鉢掛於杖頭。將來往入波羅柰城。從街至
T2122_.53.0555a25: 街。從衖至衖。從此交衖至彼交衖。從此方
T2122_.53.0555a26: 隅至彼＊方隅。口唱是言。此之銅鉢是誰之
T2122_.53.0555a27: 物。識者收取。而彼游歴處處東西求覓其主
T2122_.53.0555a28: 了不能得。既不得主。便即往至付梵徳王。乃
T2122_.53.0555a29: 至長者後聞有人從彼糞中得一銅鉢掛於
T2122_.53.0555b01: 杖頭。將來入彼波羅柰城。處處游訪不知主
T2122_.53.0555b02: 處。既不得主便付梵徳王。既聞是已。到梵徳
T2122_.53.0555b03: 王邊。到已白言。大王當知。前者乞人所奉
T2122_.53.0555b04: 銅鉢是我之物。時梵徳王遣使往喚彼之乞
T2122_.53.0555b05: 人。而語之言。汝於前者所送銅鉢。今此長
T2122_.53.0555b06: 者云是我許。其事如何。彼人即白梵徳王
T2122_.53.0555b07: 言。如是大王。我本不知彼之銅鉢是誰之物。
T2122_.53.0555b08: 在糞聚中。我既得已。即掛杖頭將來入城。東
T2122_.53.0555b09: 西訪問不知主處。遂奉大王任王所用。爾時
T2122_.53.0555b10: 梵徳聞彼語已。心大歡喜而告彼言。人者。
T2122_.53.0555b11: 汝今欲於我邊乞何等願。我當與汝。而彼銅
T2122_.53.0555b12: 鉢還其長者。爾時彼人白梵徳王作如是言。
T2122_.53.0555b13: 大王。今若必欲歡喜與我願者。願王於此波
T2122_.53.0555b14: 羅柰城。所有乞人用我爲王也。時梵徳王復
T2122_.53.0555b15: 告彼言。今者何用與彼乞兒而爲王也。但當
T2122_.53.0555b16: 更乞諸餘好願。或金或銀。或索國中最勝村
T2122_.53.0555b17: 落用爲封邑。我即與汝。時彼乞人復白王言。
T2122_.53.0555b18: 王若歡喜與我願者。我今正欲得前所願。王
T2122_.53.0555b19: 遂報言。任汝所樂。隨汝作耳。爾時在彼波羅
T2122_.53.0555b20: 柰城。合有五百乞兒依住彼乞願者。悉喚令
T2122_.53.0555b21: 集而告之言。我今得與汝等爲王。汝等必當
T2122_.53.0555b22: 聽我處分。時諸乞人問彼王言。汝今云何處
T2122_.53.0555b23: 分我等。令作何事。時彼人言。汝等相共或有
T2122_.53.0555b24: 捉置髆上者。或有取我而背負者。自餘皆悉
T2122_.53.0555b25: 爲我左右圍繞而行。而彼五百諸乞兒輩聞
T2122_.53.0555b26: 彼語已。即從處分。或有輿者。或背負者。
T2122_.53.0555b27: 處處游行所有飮食坐席之所即往彼乞。乞
T2122_.53.0555b28: 已將向一處。分張而共食噉。如是方便多時
| T2122_.53.0555b29: | 活命。時有一人屏處獨食摩呼茶迦 | 隋言歡 喜丸也 |
T2122_.53.0555c02: 徒衆五百乞兒。逐彼王走至於遠處。皆悉疲
T2122_.53.0555c03: 乏。既疲乏已。悉各迴還。其彼乞王身力壯
T2122_.53.0555c04: 健。走而不乏。更至遠已。迴頭望看五百乞兒
T2122_.53.0555c05: 悉皆不見。既不見已。入一園内取水洗手。
T2122_.53.0555c06: 坐於一邊欲食彼食。未食之間便生悔心。我
T2122_.53.0555c07: 今不善。我今何故於彼人邊奪取其食。更復
T2122_.53.0555c08: 誑我隨從人輩。此食既多我食不盡。若世間
T2122_.53.0555c09: 内有諸聖人。願知我意而來此者。我即分與。
T2122_.53.0555c10: 發是心已。有辟支佛。名曰善賢。從虚空裏
T2122_.53.0555c11: 飛騰而來。在彼人前。從空直下。去其不遠。
T2122_.53.0555c12: 其人遙見彼辟支佛威儀庠序。行歩齊。停。
T2122_.53.0555c13: 擧動得所不緩不急。見如是已。於彼辟支佛
T2122_.53.0555c14: 所心得淨信。得淨信已作如是念。由我往
T2122_.53.0555c15: 昔所受貧煎。及以現在皆悉不値如是福田。
T2122_.53.0555c16: 於如是人不行布施恭敬供養。我昔若値如
T2122_.53.0555c17: 是福田。今日應不遭斯困頓。亦不應被他逼
T2122_.53.0555c18: 切而得活命。我今將此食奉上仙人。未審此
T2122_.53.0555c19: 仙受納以不。若蒙受者。願我將來免此貧煎
T2122_.53.0555c20: 困厄之身。作是念已。即將此食奉此仙人。然
T2122_.53.0555c21: 辟支佛有如是法。唯現神通教化衆生。更無
T2122_.53.0555c22: 別法。時辟支佛受取彼食。從地騰空而去。其
T2122_.53.0555c23: 人見彼歡喜踊躍。遍滿其體不能自勝。以歡
T2122_.53.0555c24: 喜故頂戴指掌。遙禮彼尊辟支佛足。作是禮
T2122_.53.0555c25: 已心發是願。願我此身於未來世。毎常値
T2122_.53.0555c26: 遇如是世尊。或勝此者。而彼世尊所説之法。
T2122_.53.0555c27: 願我一聞速得證解。又願我於未來世中。在
T2122_.53.0555c28: 大威徳豪族姓家。爲王治化更莫在彼貧兒
T2122_.53.0555c29: 之内。復作是願。生生世世不墮惡道
T2122_.53.0556a01: 佛告諸比丘。作如是言。汝諸比丘若有心疑
T2122_.53.0556a02: 於彼之時。波羅柰城乞兒之王。施辟支佛摩
T2122_.53.0556a03: 呼茶迦此是誰者。莫作異見。婆提唎迦比
T2122_.53.0556a04: 丘是也。時乞兒王施辟支佛食。因彼業果今
T2122_.53.0556a05: 生釋種大豪貴族。資財無乏少。由昔願故。
T2122_.53.0556a06: 今得王位。又由昔願不墮惡道。＊常生人天
T2122_.53.0556a07: 多受快樂。又由昔願今値於我。而得出家。受
T2122_.53.0556a08: 具足戒。得羅漢果。我又授記。於我聲聞弟子
T2122_.53.0556a09: 之中。豪姓出家最第一者。婆提唎迦比丘是
T2122_.53.0556a10: 也
T2122_.53.0556a11: 頌曰
T2122_.53.0556a12: 賢人慕高節 志願菩提因
T2122_.53.0556a13: 御鶴翔伊水 策馬出王田
T2122_.53.0556a14: 本祈立弘誓 感報彌陀身
T2122_.53.0556a15: 能仁修八正 超逾九劫前
T2122_.53.0556a16: 聲流遍三界 慈化通大千
T2122_.53.0556a17: 掩塵息妄想 凡聖並欣然
T2122_.53.0556a18: 含生同志趣 保益啓心神
T2122_.53.0556a19: 生死必永盡 豈同莊老仙
T2122_.53.0556a20: 法苑珠林卷第三十四
T2122_.53.0556a21:
T2122_.53.0556a22:
T2122_.53.0556a23:
T2122_.53.0556a24:
T2122_.53.0556a25: ＊西明寺沙門釋道＊世撰
T2122_.53.0556a26:
T2122_.53.0556a27: 然燈篇第三十一
| T2122_.53.0556a28: | 法服篇 | 此有六部 |
T2122_.53.0556b01: 報部 違損部
T2122_.53.0556b02: 述意部第一
T2122_.53.0556b03: 夫袈裟爲福田之服。如敬佛塔。泥洹僧爲儭
T2122_.53.0556b04: 身之衣尊之如法。衣名銷痩。取能銷痩煩惱。
T2122_.53.0556b05: 鎧名忍辱。取能降伏衆魔。亦喩蓮華。不爲
T2122_.53.0556b06: 汚泥所染。亦名幢相不爲邪衆所傾。亦名田
T2122_.53.0556b07: 文之相。不爲見者生惡。亦名救龍之服。不爲
T2122_.53.0556b08: 金鳥所食。亦名降邪之衣。不爲外道所壞。亦
T2122_.53.0556b09: 名不正之色。不爲俗染所貪是以教有内外
T2122_.53.0556b10: 之別。人有道俗之異。在家則依乎外教。服
T2122_.53.0556b11: 先王之法服。順先王之法言。上有敬親事君
T2122_.53.0556b12: 之禮。下有妻子官榮之變。此則恭孝之躅理
T2122_.53.0556b13: 叶儒律。出家則依乎内教。服諸佛之法服。
T2122_.53.0556b14: 行諸佛之法行。上捨君親愛敬之重。下割妻
T2122_.53.0556b15: 子官榮之好。以禮誦之善自資父母。行道之
T2122_.53.0556b16: 福以報國恩之重。既許不以毀形易服爲過。
T2122_.53.0556b17: 豈宜責以敬親事君之禮。是故。
T2122_.53.0556b18: 天魔聞而遙悑。染衣之日。帝釋見而遠歡
T2122_.53.0556b19: 戲女聊被無漏遂滿。醉人暫剪惡縁即捨。龍
T2122_.53.0556b20: 子頼而息驚。象王見而止怯。故知三領法衣
T2122_.53.0556b21: 蔽身儉用。三種壞色伏我愛情。既倣稻田。
T2122_.53.0556b22: 自成應供之徳。遠同先佛。寔遵和敬之道。出
T2122_.53.0556b23: 塵反俗所貴如斯者乎
T2122_.53.0556b24: 功能部第二
T2122_.53.0556b25: 如華嚴經云。著袈裟者捨離三毒也。又大
T2122_.53.0556b26: 悲經云。但使性是沙門。汚沙門行自稱沙
T2122_.53.0556b27: 門。形似沙門被著袈裟。於彌勒佛乃至樓
T2122_.53.0556b28: 至佛所得入涅槃無有遺錯。又悲華經云。釋
T2122_.53.0556b29: 迦牟尼佛。昔於過去寶藏佛所發菩提心。願
T2122_.53.0556c01: 我成佛時。令我袈裟有五功徳。一者我成佛
T2122_.53.0556c02: 已。若有衆生入我法中出家著袈裟者。或犯
T2122_.53.0556c03: 重禁。或犯邪見。若於三寶輕毀不信。集諸重
T2122_.53.0556c04: 罪比丘比丘尼優婆塞優婆夷。若於念中生
T2122_.53.0556c05: 恭敬心尊重佛法僧。如是衆生乃至一人必
T2122_.53.0556c06: 與授記。於三乘中得不退轉。二者我成佛已。
T2122_.53.0556c07: 天龍鬼神人及非人。若能於此著袈裟者。恭
T2122_.53.0556c08: 敬供養尊重讃歎。其人若得見此袈裟少分。
T2122_.53.0556c09: 即得不退於三乘中。三者若有衆生爲飢渇
T2122_.53.0556c10: 所逼。若貧窮鬼神下賤諸人。乃至餓鬼畜生。
T2122_.53.0556c11: 若得袈裟少分乃至四寸。其人即得飮食充
T2122_.53.0556c12: 足。隨其所願疾得成就。四者若有衆生共相
T2122_.53.0556c13: 違反。起賊想展轉鬪諍。若諸天龍八部人
T2122_.53.0556c14: 及非人共鬪諍時。念此袈裟。尋生悲心。柔軟
T2122_.53.0556c15: 之心。無怨賊心。寂滅之心。調伏善心。五者有
T2122_.53.0556c16: 人若在兵甲鬪訟斷事之中。持此袈裟少分
T2122_.53.0556c17: 至此輩中。爲自護故。供養恭敬尊重袈裟。是
T2122_.53.0556c18: 諸人等無能侵毀觸嬈輕弄。常得勝他過此
T2122_.53.0556c19: 諸難。若我袈裟不能成就如是五事聖功徳
T2122_.53.0556c20: 者。則爲欺誑十方世界現在諸佛。於未來世
T2122_.53.0556c21: 不成菩提作佛。又正法念經云。若有衆生持
T2122_.53.0556c22: 戒信心清淨。知僧福田。爲法衣故。施一菓直
T2122_.53.0556c23: 爲作衣價。心常愛樂而生隨喜。命終生林戲
T2122_.53.0556c24: 天。自在游戲隨意所至。若生人中神徳自在。
T2122_.53.0556c25: 若有衆生心有淨信。爲比丘僧染治袈裟法
T2122_.53.0556c26: 服。命終生彩地天。與諸天女五欲自娯。飮食
T2122_.53.0556c27: 甘露無有醉亂。從天命終得受人身。人所愛
T2122_.53.0556c28: 敬
T2122_.53.0556c29: 會名部第三
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