B11n0075_p0557a01:B11n0075_p0557a03:B11n0075_p0557a04:B11n0075_p0557a05:B11n0075_p0557a06:B11n0075_p0557a07:B11n0075_p0557a08:B11n0075_p0557a09:B11n0075_p0557a10:B11n0075_p0557a11:B11n0075_p0557a12:B11n0075_p0557a13:B11n0075_p0557a14:B11n0075_p0557a15:B11n0075_p0557a16:B11n0075_p0559a01:B11n0075_p0559a02:西藏王臣護法記 目錄
B11n0075_p0559a03:B11n0075_p0559a04:譯者序 | 一 |
B11n0075_p0559a05: 讚 頌 | B11n0075_p0559a05: 一 |
B11n0075_p0559a06: 一、總說佛教的來源 | B11n0075_p0559a06: 一〇 |
B11n0075_p0559a07: 二、佛的事業進入雪域——西藏的概況 | B11n0075_p0559a07: 一七 |
B11n0075_p0559a08: 三、西藏最初有佛法的緣起 | B11n0075_p0559a08: 二五 |
B11n0075_p0559a09: 四、藏王松贊干布及繼起的一些王朝事記 | B11n0075_p0559a09: 二八 |
B11n0075_p0559a10: 五、藏王赤松德贊及其繼承的一些王朝事記 | B11n0075_p0559a10: 七二 |
B11n0075_p0559a11: 六、惹巴瑾王朝事記 | B11n0075_p0559a11: 九五 |
B11n0075_p0559a12: 七、朗達瑪王朝及其王嗣事記 | B11n0075_p0559a12: 一〇二 |
B11n0075_p0559a13: 八、赤吉德利瑪貢王後裔事記 | B11n0075_p0559a13: 一〇七 |
B11n0075_p0559a14: 九、王嗣拉喇嘛.絳秋窩及德哲王朝宏法事記 | B11n0075_p0559a14: 一一三 |
B11n0075_p0559a15: 十、赤扎喜哲巴伯王後裔事記 | B11n0075_p0559a15: 一一八 |
B11n0075_p0559a16: 十一、薩迦歷代繼掌西藏政教事記 | B11n0075_p0559a16: 一二一 |
B11n0075_p0560a01: 十二、察巴噶舉派掌管西藏政教事記 | B11n0075_p0560a01: 一四〇 |
B11n0075_p0560a02: 十三、枳公噶舉派掌管西藏政教事記 | B11n0075_p0560a02: 一四六 |
B11n0075_p0560a03: 十四、北道一些傑出人物的政教事記 | B11n0075_p0560a03: 一五一 |
B11n0075_p0560a04: 十五、拔住噶舉派掌管西藏政教事記 | B11n0075_p0560a04: 一五六 |
B11n0075_p0560a05: 十六、大臣仁綳的史實 | B11n0075_p0560a05: 一九九 |
B11n0075_p0560a06: 十七、大臣霍爾.須魯讓波的史實 | B11n0075_p0560a06: 二〇四 |
B11n0075_p0560a07: 十八、藏王大司徒的大臣仲欽.扎巴讓波的史實 | B11n0075_p0560a07: 二一三 |
B11n0075_p0560a08: 十九、大臣細噶倫哇的史實 | B11n0075_p0560a08: 二一五 |
B11n0075_p0560a09: 二十、大臣嘉喀哲巴的史實 | B11n0075_p0560a09: 二一八 |
B11n0075_p0560a10: 二十一、大臣德巴.窩喀哇的史實 | B11n0075_p0560a10: 二二一 |
B11n0075_p0560a11: 二十二、大臣雅焦巴的史實 | B11n0075_p0560a11: 二二三 |
B11n0075_p0560a12: 二十三、嘉巴赤本的史實 | B11n0075_p0560a12: 二二五 |
B11n0075_p0560a13: 二十四、武官嘎敦巴.索朗嘉波的史實 | B11n0075_p0560a13: 二二九 |
B11n0075_p0560a14: 二十五、利窩王拉嘉日哇的史實 | B11n0075_p0560a14: 二三四 |
B11n0075_p0560a15: 二十六、顧實汗敦真却季嘉波的史實 | B11n0075_p0560a15: 二三七 |
B11n0075_p0561a01:B11n0075_p0561a02:譯者序
B11n0075_p0561a03:B11n0075_p0561a04:「西藏王臣護法記」一書的著者,係第五世達賴喇嘛昂旺羅桑嘉措應顧實汗敦真却季
B11n0075_p0561a05:嘉波的請求而作。著者於丁巳年(明萬曆四十五年,公元一六一七年)誕生於前藏瓊結地
B11n0075_p0561a06:方。他的一生對於西藏的政治和佛教方面,都有極大的功績,一生著述,極為宏富。他曾
B11n0075_p0561a07:於一六五二年應順治帝的邀請,從拉薩來北京朝覲,對增進國內藏、滿、蒙、回、漢之間
B11n0075_p0561a08:的民族團結,起了很重要的作用。據「清史」所載:「順治九年十二月,五世達賴至京入
B11n0075_p0561a09:覲,獻方物。賜宴南苑。世祖詔建黃寺(現在北京北郊,還有部分佛殿存在)居之。十年
B11n0075_p0561a10:正月,賜宴太和殿,賚金幣鞍馬。二月達賴辭行,詔和碩親王率八旗兵護送返藏。且遣人
B11n0075_p0561a11:賚金冊印賜封號。」
B11n0075_p0561a12:這部「西藏王臣護法記」是在癸未年(明崇禎十六年,公元一六四三年)達賴喇嘛二
B11n0075_p0561a13:十七歲時所著。他於壬戌年(清康熙二十一年,公元一六八二年)在西藏拉薩布達拉宮中
B11n0075_p0561a14:逝世,享壽六十五歲。藏民為了紀念他的功德,在布達拉宮建造黃金寶塔,將他的肉身奉
B11n0075_p0561a15:安在塔中。
B11n0075_p0561a16:「西藏王臣護法記」一書,詳細記載了從西藏有史以來直至顧實汗之間,所有歷代王
B11n0075_p0562a01:朝事記和王嗣傳統。藏族人士不僅尊為珍貴的史冊,而且視為文藝佳作。凡研究西藏史料
B11n0075_p0562a02:和文藝者,無不學習。世界各國對西藏學頗感興趣的人士,也都爭相鑽研,現已有英、
B11n0075_p0562a03:法、日、俄、德等外文譯本。但因藏文原書文義艱深,譯本多避難就易,未能顯其廬山真
B11n0075_p0562a04:面,非無遺憾!
B11n0075_p0562a05:一九六二年,許多佛教界同仁請我將此名著譯成漢文,由於種種原因未能出版。最近
B11n0075_p0562a06:由於國內外鑽研西藏佛學的人士日多,此一譯本,更顯其重要,因此決定將舊譯稿出版。
B11n0075_p0562a07:這次佛教出版社出版之前,我又根據藏文新版本,作了改譯。但是這一原著,行文古奧,
B11n0075_p0562a08:詞藻滿篇,佛典盈紙,用語體翻譯比較困難。為了便於廣大讀者閱讀,我勉為其難,以
B11n0075_p0562a09:語體譯述;並根據原文所述各王朝史實的內容情況加了標題,對有關的術語作了必要的注
B11n0075_p0562a10:釋。特別是這一文史資料,是有其宗教和時代的局限性的,中外有識之士,對原著給以高
B11n0075_p0562a11:度評價,亦就其真璞本質而論。我譯此名著,重在忠實於原文顯其廬山真面而已。譯者不
B11n0075_p0562a12:敏,錯誤難免,尤盼賢達,予以指正!
B11n0075_p0562a13:B11n0075_p0562a14:郭和卿
B11n0075_p0562a15:B11n0075_p0562a16:B11n0075_p0563a01:B11n0075_p0563a02:讚頌
B11n0075_p0563a03:B11n0075_p0563a04:「在賢刼[1]時代善見城[2]中,大無畏金座[3]上,
B11n0075_p0563a05:B11n0075_p0563a06:他具千眼,遍觀諸法,遠離二邊[4],摧伏魔軍的勝鼓頻頻作響。
B11n0075_p0563a07:那便是具足十力[5],勝超諸天的至尊佛陀——淨飯王太子[6]解脫王,在三世間[7]作出B11n0075_p0563a08:無量的福善吉祥。」[8]
B11n0075_p0563a09:B11n0075_p0563a10:B11n0075_p0563a11:B11n0075_p0563a12:『壽命無疆!智德無量!』這是三世諸佛讚頌你的聲音。
B11n0075_p0563a13: B11n0075_p0563a14:B11n0075_p0563a15:「那整齊的花蕊,似青年智慧,銳如鐵鈎,刺入美女的心房。
B11n0075_p0563a16:B11n0075_p0564a01:B11n0075_p0564a02:能作這樣的加被者——文殊師利,願我莊嚴的喉舌成為語自在王。」[12]
B11n0075_p0564a03:B11n0075_p0564a04:B11n0075_p0564a05:B11n0075_p0564a06:妳由箭端以斜視的威力,足使『有色』與『無為』[13]顫顫發抖!
B11n0075_p0564a07:能明母啊!願妳速作擁有三界自在權威的領袖。」[14]
B11n0075_p0564a08:B11n0075_p0564a09:B11n0075_p0564a10:B11n0075_p0564a11:B11n0075_p0564a12:妙音天女啊!願我速成語自在王那樣的智慧無邊。」[15]
B11n0075_p0564a13:B11n0075_p0564a14:「雪域西藏,如同廣濶的天空,它是十二份教[16]之主的最勝幕房。
B11n0075_p0564a15:猶如天馬[17]行空的悲智力量,引導出祖孫三法王[18],以及眾視如佛的海生金剛[19]。
B11n0075_p0564a16:還有那通達佛教本末的智者寂護[20]等,他們的恩澤普潤了藏疆。
B11n0075_p0565a01: B11n0075_p0565a02:B11n0075_p0565a03:「金黃色彩[21]的艷麗,標幟着智慧的徵象迥然奇異。
B11n0075_p0565a04:是『文殊』的智慧顯現『善慧』孺童的德相,堪嘆希奇![22]
B11n0075_p0565a05:B11n0075_p0565a06: B11n0075_p0565a07:B11n0075_p0565a08:B11n0075_p0565a09:B11n0075_p0565a10:B11n0075_p0565a11: B11n0075_p0565a12:B11n0075_p0565a13:B11n0075_p0565a14:授與你不分僧俗與尊卑,你都有發號施令和統治的權威。
B11n0075_p0565a15:你是薩迦派文殊[28]的化身,也是具德『朗』族的種姓[29]。
B11n0075_p0565a16:B11n0075_p0566a01:B11n0075_p0566a02:B11n0075_p0566a03:B11n0075_p0566a04: B11n0075_p0566a05:B11n0075_p0566a06:B11n0075_p0566a07:B11n0075_p0566a08:B11n0075_p0566a09: B11n0075_p0566a10:B11n0075_p0566a11:「特別是總說學處有大小五明[31],如大海般那樣的寬深。
B11n0075_p0566a12:B11n0075_p0566a13:B11n0075_p0566a14: B11n0075_p0566a15:B11n0075_p0566a16:B11n0075_p0567a01:B11n0075_p0567a02:B11n0075_p0567a03: B11n0075_p0567a04:B11n0075_p0567a05:琵琶弦上播出了上面那般吉祥讚頌的聲音,於是從取之不竭的無上甘露的源泉寶篋
B11n0075_p0567a06:——如意摩尼寶王[33]心間的殊勝希有秘藏中,揭開具有吉祥紋理而為莊嚴,如珠聯不斷的
B11n0075_p0567a07:賢刼千佛中,那猶如圓滿月輪,異常卓越,具足十力的最勝導師,係由偉大悲願的無垢真
B11n0075_p0567a08:實力,宛如白蓮出生在世間。讚美的鼓音響徹三界的勝者——蔗種釋迦世尊的大寶教法,
B11n0075_p0567a09:是為無數人天眾生造作福利安樂的。今說其本末的序幕。
B11n0075_p0567a10:B11n0075_p0567a11:B11n0075_p0567a12:B11n0075_p0567a13:B11n0075_p0567a14:B11n0075_p0567a15:B11n0075_p0567a16:B11n0075_p0568a01:B11n0075_p0568a02:B11n0075_p0568a03:B11n0075_p0568a04:B11n0075_p0568a05:B11n0075_p0568a06:B11n0075_p0568a07:B11n0075_p0568a08:B11n0075_p0568a09:B11n0075_p0568a10:B11n0075_p0568a11:B11n0075_p0568a12:B11n0075_p0568a13:B11n0075_p0568a14:B11n0075_p0568a15:B11n0075_p0568a16:B11n0075_p0568a17:B11n0075_p0569a01:B11n0075_p0569a02:B11n0075_p0569a03:B11n0075_p0569a04:B11n0075_p0569a05:B11n0075_p0569a06:B11n0075_p0569a07:B11n0075_p0569a08:B11n0075_p0569a09:B11n0075_p0569a10:B11n0075_p0569a11:B11n0075_p0569a12:B11n0075_p0569a13:B11n0075_p0569a14:B11n0075_p0569a15:B11n0075_p0569a16:B11n0075_p0569a17:B11n0075_p0570a01:B11n0075_p0570a02:B11n0075_p0570a03:B11n0075_p0570a04:B11n0075_p0570a05:B11n0075_p0570a06:B11n0075_p0570a07:B11n0075_p0570a08:B11n0075_p0570a09:B11n0075_p0570a10:B11n0075_p0570a11:B11n0075_p0570a12:B11n0075_p0570a13:B11n0075_p0570a14:B11n0075_p0570a15:B11n0075_p0570a16:B11n0075_p0570a17:B11n0075_p0571a01:B11n0075_p0571a02:B11n0075_p0572a01:B11n0075_p0572a02:一、總說佛教的來源
B11n0075_p0572a03:B11n0075_p0572a04:提到佛教的來源與發展,及其宏揚光大的造作者,那就離不開一個權統大地之國王的
B11n0075_p0572a05:關係。我們的佛祖釋迦也是經過觀察應生的種族、國土、時間、傳系(指應度眾生)、生
B11n0075_p0572a06:母(即應生父母)等五事,而降生為淨飯王的太子。這裏首先略說一下釋迦的種族世系:
B11n0075_p0572a07:傳說古印度的人們大都是福報享盡從天界降到人間來的。那時他們的壽數很長,而且富有
B11n0075_p0572a08:享受無量物質的功能,他們受用的是不需勞作而自然生出的甘露——「地味」,以及後來
B11n0075_p0572a09:由「地味」所生的地皮芽漿和不需耕種而自然生長的香稻等。可是從天降的那種功能,大
B11n0075_p0572a10:都隨着其他的業力(即造作力)而轉變。因此,後來自然生長的香稻也就退失原形而變成
B11n0075_p0572a11:他物。由於這樣,他們才開始創作種植的農事。後來又因此而發生彼此爭奪,互相攻訐
B11n0075_p0572a12:等事。所以對於這類事項須得有一位能作公平的裁決者。於是大眾就在為眾頂敬的人中,
B11n0075_p0572a13:推舉出一人來作主。這就是為過去人們所稱道的「眾敬王」。繼之由眾敬王次第而有妙光
B11n0075_p0572a14:王、善王、勝善王、長淨聖王等,統稱為「五先王」。又從長淨聖王的頭頂肉瘤中出生我
B11n0075_p0572a15:乳王;次從他的右大腿肉瘤中出生妙善王;從他的左大腿肉瘤中出生近妙王;從他的右
B11n0075_p0572a16:足肉瘤中出生具美王;從他的左足肉瘤中出生近美王等。這就是過去所傳稱的「五轉輪
B11n0075_p0573a01:王」。由後四王分別統治四大部洲。這就是所謂的金、銀、銅、鐵四轉輪王。
B11n0075_p0573a02:傳說由以上諸王次第相承直到淨飯王,共出了一百二十萬零一千五百一十四位國王。
B11n0075_p0573a03:但是「世間施設論」中則說有八十三萬四千五百三十四位國王。對於以上兩種不同的說
B11n0075_p0573a04:法,根據在濁世中為一般史學家奉為頂上莊嚴大寶般的廓譯師童德所作的解說,也沒有十
B11n0075_p0573a05:分清楚地說明。因此,對於探討這一史實具有興趣和明智的人士,是應該再作查考和研究
B11n0075_p0573a06:的。
B11n0075_p0573a07:另外說一說關於釋迦世尊的種姓名為「日親」(亦稱日種)「蔗種」「釋迦」等的因
B11n0075_p0573a08:緣:傳說古印度普陀落迦地方,出有一百位國王,最後的一位國王名叫有耳。他有子兩
B11n0075_p0573a09:人,一名為喬答摩(後來成釋迦種姓),一名為婆羅墮婆闍。長子喬答摩出家後,當他住
B11n0075_p0573a10:在爽心悅意的茅篷禪定室中靜修時,有一奸人名叫蓮親和名叫賢女的少女作淫行,因錯過
B11n0075_p0573a11:歡會時間,他便殺死賢女,將殺人的血劍拋棄在喬答摩所住的茅篷旁邊。因受這把殺人凶
B11n0075_p0573a12:器的連累,喬答摩被處以極刑。當用「木杵貫身」(一種極刑)的時候,黑色仙人運用神
B11n0075_p0573a13:變吹來微風細雨灑到喬答摩的身上,喬答摩頓生欲念而漏下精滴兩點。此兩點精液變為二
B11n0075_p0573a14:卵,得到日光的煦育,出生二小孩步入甘蔗園中,長養成人。以此因緣,他的種姓也就稱
B11n0075_p0573a15:作「日親」和「蔗種」了。傳說甘蔗種姓的裔嗣相承,出有一百位國王。最後的一位國王
B11n0075_p0573a16:名聖生王,有子四人。當聖生王的王妃死後,他續娶另一有權勢國王的女兒為妃。那時,
B11n0075_p0574a01:他許願說:如果續娶的王妃生下兒子,就要讓她的兒子繼承王位。因此,他將前妃所生的
B11n0075_p0574a02:兒子和他們各自的同胞姊妹都擯逐到緣車河畔,共同居住(後來漸成強國),由此稱為釋
B11n0075_p0574a03:迦種姓。
B11n0075_p0574a04:其次,關於日親遍智佛世尊的誕生年代,一切善巧的學者們所讚許的說法,雖有多
B11n0075_p0574a05:種,但是以命名為義成(梵語薩婆悉達)的本生史實來說,是在己未年(周景王三年,公
B11n0075_p0574a06:元前五四二年)仲夏箕月(陰六月)十五日,正值佛母(摩耶夫人)住持長淨法時,菩薩變
B11n0075_p0574a07:化為小白象形體而降入母胎。處胎期滿十月,時逢羅睺出現。羅睺梵語名為「魯達羅」,
B11n0075_p0574a08:藏語則稱作「扎波」,漢文意為「猛利」,也就是說猛利形星——羅睺出現的意思。對照
B11n0075_p0574a09:中原皇統的年運名叫庚申(音譯,周景王四年,公元前五四一年),在西藏則稱作「金
B11n0075_p0574a10:猴」年,氐宿出現百花盛開之月(漢語叫作四月)的上弦初七,輪到火曜日勝星出現時,
B11n0075_p0574a11:在蘭毗尼園中誕生(佛的生年,有多種不同的說法,如果依一般所說是周靈王七年佛誕
B11n0075_p0574a12:生,則上文所說要晚二十三年——譯者注)。後來太子選得猶如君陀花[1]方開,含着露珠
B11n0075_p0574a13:般的青春美貌,並具足那如扶持鮮花的繁茂枝葉般的六十四種技藝,與那手持蓮苞的鹿目
B11n0075_p0574a14:天女[2]所有的才德等都全備的「持譽母」[3],以及「護地母」[4]等,授權正立為妃。太子
B11n0075_p0574a15:到二十九歲時,雖已獲得高登象頂寶座,掌握無畏勝策,一聲高呼自有萬種威嚴,以及所
B11n0075_p0574a16:有小諸侯莫不敬伏的尊勝權威。但是他為了顯現殊勝化身的事業起見,也就在二十九歲
B11n0075_p0575a01:時,歲次戊子(周敬王七年,公元前五一三年),由自然緣會而圓滿完成了出家的事宜。
B11n0075_p0575a02:繼後,由於他經過六年的苦行,使得他那美好的青年色身,一變而為枯木僵枝般的身體。
B11n0075_p0575a03:直到喜女和喜力女二人以千頭牛乳提煉十六次而取出的精汁,熬製成乳糜和入甘蜜以作
B11n0075_p0575a04:「普賢供養雲」供。釋迦受供後,氣力頓然充沛,身體煥發出光輝,如同百千金燈光聚。
B11n0075_p0575a05:當釋迦來到金剛座菩提樹前時,遇着釋提桓因[5]所變化的賣草人,於是接受他所供的吉祥
B11n0075_p0575a06:草,鋪座安住。繼即戰敗極喜自在魔王等一切魔軍,無邊空際高標勝旗。那時釋迦年滿三
B11n0075_p0575a07:十五歲,歲在甲午(周敬王十三年,公元前五〇七年)四月十五日,東方發白,黎明拂
B11n0075_p0575a08:曉時,現證殊勝智慧而成佛。經中說:「是日出現月蝕,羅睺羅及甘露飯王之子亦於是日
B11n0075_p0575a09:生。」這中間所說的月蝕,它的圖象是依一曜位計三十八小時。而月和星中有十六座星位
B11n0075_p0575a10:落空不計時,十六座羅睺面星位計二十九小時,由這樣推算而產生出月蝕。這樣的月蝕圖
B11n0075_p0575a11:象,是在很合標準而瑩潔的鏡面上顯現出來的[6]。
B11n0075_p0575a12:佛成道後的四十九天中,默默不語,不作啟示妙法甘露之門(即不說法)。後經世間
B11n0075_p0575a13:的創造者——大梵天王[7],為具足幸福良緣而啟請,(佛)才隨上智和下愚的眾生根器,
B11n0075_p0575a14:啟示深廣諸法門;並隨大小乘的根器如願滿足一切資糧,而轉遍虛空界無窮妙味甘露的法
B11n0075_p0575a15:輪。最後,到庚辰年(周安王元年,公元前四〇一年)佛屆八十一歲時(如依周靈王七年
B11n0075_p0575a16:佛誕生算,則是八十五歲。這是依周靈王十一年佛誕生算的——譯者注),在拘尸那城力
B11n0075_p0576a01:士生地,佛顯現常住大樂的「法身」空性中,宛如廣大虛空裏的彩雲,現起種種遊戲幻
B11n0075_p0576a02:影般的報身;同時又現起和此報身的體性無二無別的「化身」。這便是佛陀顯現圓滿三身
B11n0075_p0576a03:(法、報、化三身)的涅槃境界(這是依密宗佛顯現圓寂的境界而說的)。
B11n0075_p0576a04:這樣的佛教從印度古摩揭陀而漸次發展起來,猶如雨季裏的雨水,自然流注而成緩緩
B11n0075_p0576a05:流動的寬濶江河。從而在流注到一切大地的過程中,於歲次壬辰(周敬王十一年,公元前
B11n0075_p0576a06:五〇九年),眾生的無上導師釋迦獅子三十三歲時(藏文原文為八十一歲,想是版誤,這
B11n0075_p0576a07:是佛圓寂之年——譯者注),在德聚粳集塔中,對護持一切密藏的月善法王說「吉祥初佛
B11n0075_p0576a08:時輪金剛根本續」(密教經典,一般稱為「續」)一萬二千頌。繼由月善王迎奉佛經回歸香
B11n0075_p0576a09:拔拉國[8],而在瑪拉雅大林中,創建了身、語、意的圓滿壇城(梵語:曼荼羅);同時,
B11n0075_p0576a10:運用幻變遊戲的神通,為迎請真實智慧尊加持而開慶祝開光大會。從此,香拔拉迦羅波都
B11n0075_p0576a11:城中的所有眾生,都享有金剛乘的緣份。自月善王作出那無邊的功德事業以來,漸次傳出
B11n0075_p0576a12:登上無畏獅子寶座,擁有光輝燦爛的千輻勝輪的法王,共計三十三位。由這些具種法王講
B11n0075_p0576a13:說內、外、他三者相配合的大密法門,發出獅子的吼聲,儼如以珍寶絡絲來裝飾具緣者之
B11n0075_p0576a14:耳那樣。這些傳法法王次第相承,直傳到最末的一位法王——神武輪王[9]。當神武輪王年
B11n0075_p0576a15:屆九十八歲時,他與摩沙[10]大戰,消滅了所有摩沙大軍,他那空前未有的美名事業,也就
B11n0075_p0576a16:傳遍於大地之上了。這一事跡也有人認為是神武輪王在他五十歲時殲滅摩沙的。但是如果
B11n0075_p0577a01:以摩沙存在的時間為一千八百年的說法來算,那麼就發現約有四十七年凑不足數的錯誤。
B11n0075_p0577a02:只能說那不過是粗略計算而已。如果要精推細算,我又苦於沒有充分的時間。所以只好由
B11n0075_p0577a03:正直無私的知識人士去思索吧!以上僅只等地的舉香拔拉為例。以此類推,如果說起那鄔
B11n0075_p0577a04:仗那、尼泊爾、中原佛教緣起,則更是廣大無邊。這裏惟恐繁冗累贅,也就不再作敘述
B11n0075_p0577a05:了。
B11n0075_p0577a06:B11n0075_p0577a07:B11n0075_p0577a08:B11n0075_p0577a09:B11n0075_p0577a10:B11n0075_p0577a11:B11n0075_p0577a12:B11n0075_p0577a13:B11n0075_p0577a14:B11n0075_p0577a15:B11n0075_p0577a16:B11n0075_p0578a01:B11n0075_p0578a02:B11n0075_p0578a03:B11n0075_p0578a04:B11n0075_p0578a05:B11n0075_p0578a06:B11n0075_p0578a07:B11n0075_p0578a08:B11n0075_p0578a09:B11n0075_p0578a10:B11n0075_p0578a11:B11n0075_p0578a12:B11n0075_p0578a13:B11n0075_p0578a14:B11n0075_p0578a15:B11n0075_p0578a16: