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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.0884a01:
T2122_.53.0884a02:
T2122_.53.0884a03: 法苑珠林卷第八十一
T2122_.53.0884a04:  西明寺沙門釋道世撰 
T2122_.53.0884a05: 六度篇第八十五之
T2122_.53.0884a06: 施度量境部篇
T2122_.53.0884a07: 述曰。謂能施之人行有智愚。若智人行施要
T2122_.53.0884a08: 觀前人。有益便施。無益不施。故優婆塞戒
T2122_.53.0884a09: 經云。若見貧窮者先語言。汝能歸依三寶受
T2122_.53.0884a10: 齋戒不。若言能者。先授三歸及齋戒。後則與
T2122_.53.0884a11: 施物。若言不能。後語言。能隨我語念一切
T2122_.53.0884a12: 法無常無我涅槃寂滅不。若言能者。教已便
T2122_.53.0884a13: 施。如其無財教餘有財令作是施。若其愚人
T2122_.53.0884a14: 貪著財物。不知無常人物屬他。戀著慳惜。菩
T2122_.53.0884a15: 薩見此無益之物。即令急施。廢修道業。故大
T2122_.53.0884a16: 莊嚴論云。若物能令起惱則不應畜。縱
T2122_.53.0884a17: 寶翫要必有離。如蜂作蜜他得自不得。財寶
T2122_.53.0884a18: 亦如是
T2122_.53.0884a19: 又地持論云。若菩薩布施令他受苦。若致逼
T2122_.53.0884a20: 迫。若被侵欺及非法求。自力他力不隨所欲。
T2122_.53.0884a21: 爲衆生故。寧自棄捨身命不隨彼欲。令致逼
T2122_.53.0884a22: 迫則不施與。非是菩薩行淨施時。菩薩外不
T2122_.53.0884a23: 施者。若有衆生求毒火刀酒媒行作戲等一
T2122_.53.0884a24: 切非法來求乞者。菩薩不施。若施與者而多
T2122_.53.0884a25: 起惡。墮於惡道。不到彼岸。若他求索我之
T2122_.53.0884a26: 身分。即須施與。不須量他前人起退屈心
T2122_.53.0884a27: 又智度論問。云何布施得到彼岸到彼
T2122_.53.0884a28: 岸。答曰。如舍利弗於六十劫中行菩薩道欲
T2122_.53.0884a29: 度彼岸。時有乞人來乞其眼。舍利弗言。眼無
T2122_.53.0884b01: 所任。何以索之。若須我身及以財物者。當
T2122_.53.0884b02: 以相與。答言。不須。唯欲得眼。若汝實行檀
T2122_.53.0884b03: 者。以眼見與。爾時舍利弗出一眼與之。乞者
T2122_.53.0884b04: 得眼。於舍利弗前嗅之。嫌臭唾而棄地。又以
T2122_.53.0884b05: &T050460;。舍利弗思惟言。如此弊人難可度也。眼
T2122_.53.0884b06: 實無用而強索之。既得無用而棄。又以脚
T2122_.53.0884b07: &T050460;。何弊之甚。如此人輩不可度也。不如自
T2122_.53.0884b08: 調早度生死。思惟是已於菩薩道退迴向小
T2122_.53.0884b09: 乘。是名不到彼岸。若能不退成辦佛道名到
T2122_.53.0884b10: 彼岸
T2122_.53.0884b11: 福田部第
T2122_.53.0884b12: 如優婆塞戒經云。若施畜生得百倍報。施破
T2122_.53.0884b13: 戒者得千倍報。施持戒者得十萬報。施外道
T2122_.53.0884b14: 離欲人得百萬報。施向道者得千億報。施須
T2122_.53.0884b15: 陀洹得無量報。向斯陀含亦無量報。乃至
T2122_.53.0884b16: 成佛亦無量報。我今爲汝分別諸福田。故
T2122_.53.0884b17: 作是説。若能至心生大憐愍施於畜生。專心
T2122_.53.0884b18: 恭敬施於諸佛。其福正等無有差別。言百倍
T2122_.53.0884b19: 得。如以壽命色力安辯施於彼者。施主後
T2122_.53.0884b20: 得壽命色力安樂*辯才。各各百倍。乃至無量
T2122_.53.0884b21: 亦復如是。是故我於契經中説。我施舍利弗。
T2122_.53.0884b22: 舍利弗亦施於我。然我得福多。非舍利弗得
T2122_.53.0884b23: 福多也。或有人説。受者作惡罪及施主。是義
T2122_.53.0884b24: 不然。何以故。施主施時爲破彼苦。非爲作罪。
T2122_.53.0884b25: 是故施主應得善果。受者作惡。罪自鍾己。不
T2122_.53.0884b26: 及施主。問若施聖人得福多者。云何經説智
T2122_.53.0884b27: 人行施不簡福田。答今釋此意義有多途。明
T2122_.53.0884b28: 能施之人。有愚智之別。所施之境。有悲敬之
T2122_.53.0884b29: 殊。悲是貧苦。敬是三寶。悲是田劣而心勝。敬
T2122_.53.0884c01: 是田勝而心劣。若取心勝施佛。則不如施貧。
T2122_.53.0884c02: 故像法決疑經云。有諸衆生。見他聚集作諸
T2122_.53.0884c03: 福業。但求名聞。傾家財物以用布施。及見貧
T2122_.53.0884c04: 窮孤獨。呵罵驅出不濟一毫。如此衆生名爲
T2122_.53.0884c05: 顛倒作善癡狂禍福。名爲不正作福。如此人
T2122_.53.0884c06: 等甚可憐愍。用財甚多獲福甚少。善男子。我
T2122_.53.0884c07: 於一時告諸大衆。若人於阿僧祇身供養十
T2122_.53.0884c08: 方諸佛并諸菩薩及聲聞衆。不如有人施畜
T2122_.53.0884c09: 生一口飮食。其福勝彼百千萬倍無量無邊。
T2122_.53.0884c10: 乃至施與餓狗蟻子等。悲田最勝
T2122_.53.0884c11: 又智度論云。如舍利弗。以一鉢飯上佛。佛
T2122_.53.0884c12: 即迴施狗。而問舍利弗。誰得福多。舍利弗
T2122_.53.0884c13: 言。如我解佛法義。佛施狗得福多。若據敬
T2122_.53.0884c14: 法重人識位修道。敬田即勝。故優婆塞戒經
T2122_.53.0884c15: 云。若施畜生得百倍報。乃至須陀洹得無量
T2122_.53.0884c16: 報。羅漢辟支尚不如佛。況餘類也。若據平等
T2122_.53.0884c17: 而行施者。無問悲敬。等心而施得福弘廣。故
T2122_.53.0884c18: 維摩經云。分作二分。一分施彼難勝如來。一
T2122_.53.0884c19: 分與城中最下乞人。福田無二
T2122_.53.0884c20: 又賢愚經云。佛姨母摩訶波闍波提。佛已出
T2122_.53.0884c21: 家。手自紡織。預作一端金色之&T073554;。積心係想
T2122_.53.0884c22: 唯俟於佛。既得見佛喜發心髓。即持此&T073554;
T2122_.53.0884c23: 上如來。佛告憍曇彌。汝持此&T073554;往奉衆僧。波
T2122_.53.0884c24: 提重白佛言。自佛出家心毎思念。故手自紡
T2122_.53.0884c25: 織規心俟佛。唯願垂愍爲我受之。佛告之曰。
T2122_.53.0884c26: 知母專心欲用施我。然恩愛心施福不弘廣。
T2122_.53.0884c27: 若施衆僧獲報彌多。我知此事是以相勸
T2122_.53.0884c28: 又居士請僧福田經云。別請五百羅漢。不如
T2122_.53.0884c29: 僧次一凡夫僧。吾法中無受別請法。若有別
T2122_.53.0885a01: 請僧者。非吾弟子。是六師法。七佛所不可。
T2122_.53.0885a02: 故知施有三種。故不可以一概論也
T2122_.53.0885a03: 相對部第
T2122_.53.0885a04: 述曰。此別有五種相對。第一田財相對有四。
T2122_.53.0885a05: 一田勝財劣。如童子施土與佛等。二財勝田
T2122_.53.0885a06: 劣。如將寶施貧人等。三田財倶勝。如將寶施
T2122_.53.0885a07: 佛等。四田財倶劣。如將草施畜等
T2122_.53.0885a08: 第二輕重相對有四。一心重財輕。如貧女將
T2122_.53.0885a09: 一錢施大衆得福弘多。二財重心輕如王夫人。
T2122_.53.0885a10: 心慢多將寶物。施衆得福尠少下二
可知
T2122_.53.0885a11: 第三空有相對。一空心不空境。如雖學空觀
T2122_.53.0885a12: 然惜財不施還得貧報。二空境不空心。知財
T2122_.53.0885a13: 不堅常多樂施得福増多下二
可知
T2122_.53.0885a14: 第四多少相對。如法句喩經云。施有四事。何
T2122_.53.0885a15: 等爲四。一者施多得福報少。二者施少得福
T2122_.53.0885a16: 報多。三者施少得福報少。四者施多得福報
T2122_.53.0885a17: 亦多。何謂施多得福報少。其人愚癡殺生祭
T2122_.53.0885a18: 祠。飮酒歌舞。損費錢寶無有福慧。是爲施多
T2122_.53.0885a19: 福少。何謂施少得*福多者。能以慈心奉
T2122_.53.0885a20: 道徳人。衆僧食已精進學誦。施此雖少其福
T2122_.53.0885a21: 彌大。是爲施少得福多。何謂施少得報少
T2122_.53.0885a22: 者。以慳貪惡意施凡道士。兩倶愚癡。是故
T2122_.53.0885a23: 施少得*福亦少。何謂施多得*福多者。若有
T2122_.53.0885a24: 賢者覺世無常。好心出財。起立塔寺。精舍
T2122_.53.0885a25: 園果。供養三尊。衣被履屣床榻厨膳。斯福如
T2122_.53.0885a26: 五大河流入于大海。福流如是。世世不斷。是
T2122_.53.0885a27: 爲施多其報亦多
T2122_.53.0885a28: 第五染淨相對。如智度論云。佛法中有四種
T2122_.53.0885a29: 布施。一施者清淨受者不淨。二施者不淨受
T2122_.53.0885b01: 者清淨。三施受倶淨。四施受倶不淨。佛自供
T2122_.53.0885b02: 養佛故。是爲二倶清淨。如東方寶積佛功徳
T2122_.53.0885b03: 力所生華。寄十住法身普明菩薩。送此華來
T2122_.53.0885b04: 上散釋迦牟尼佛。知十方佛是第一福田。是
T2122_.53.0885b05: 爲二倶清淨餘句
可解
T2122_.53.0885b06: 財施部第
T2122_.53.0885b07: 如大寶積經云。財施有五種。一至心施。二信
T2122_.53.0885b08: 心施。三隨時施。四自手施。五如法施
T2122_.53.0885b09: 述曰。然所施之財。有是有非。非法之物縱將
T2122_.53.0885b10: 布施得福尠少。如法之財得福彌多。如大
T2122_.53.0885b11: 寶積經云。所不應施復有五事。一非理求財
T2122_.53.0885b12: 不以施人。物不淨故。二酒及毒藥不以施人。
T2122_.53.0885b13: 亂衆生故。三罝羅機網不以施人。惱衆生故。
T2122_.53.0885b14: 四刀杖箭不以施人。害衆生故。五音樂女色
T2122_.53.0885b15: 不以施人。壞淨心故
T2122_.53.0885b16: 又地持論云。菩薩亦不以不如法食施。所謂
T2122_.53.0885b17: 施出家人餘殘飮食。便利洟唾膿血汚食。不
T2122_.53.0885b18: 語不知飯及麥飯。不如法和應棄者。謂不
T2122_.53.0885b19: 葱食雜汚不肉食不酒飮雜汚。如是和合
T2122_.53.0885b20: 不如法者。勿以施人
T2122_.53.0885b21: 又智度論云。若人鞭打拷掠閉繋法得財而
T2122_.53.0885b22: 作布施。生象馬牛中。雖受畜生形負重鞭策
T2122_.53.0885b23: 覉靽乘騎。而得好屋好食。爲人所重以人供
T2122_.53.0885b24: 給。又如惡人多懷瞋恚心由不端而行布施。
T2122_.53.0885b25: 當墮龍中得七寶宮殿妙食好色。又如憍人
T2122_.53.0885b26: 多慢瞋心布施。墮金翅鳥中常得自在。有如
T2122_.53.0885b27: 意寶珠以爲纓絡。種種所須皆得自恣。無不
T2122_.53.0885b28: 如意。變化萬端無事不辦。又如宰官之人枉
T2122_.53.0885b29: 濫人民不順治法。而取財物以用布施。墮鬼
T2122_.53.0885c01: 神中作鳩槃茶鬼。能種種變化五塵自娯。又
T2122_.53.0885c02: 如多瞋佷戻嗜好酒肉之人而行布施。墮地
T2122_.53.0885c03: 夜叉鬼中。常得種種歡樂音樂飮食。又如有
T2122_.53.0885c04: 人剛愎強梁而能布施車馬代歩。墮虚空夜
T2122_.53.0885c05: 叉中而有大力。所至如風。又如有人妬心好
T2122_.53.0885c06: 諍而能以好房舍臥具衣服飮食布施。故生
T2122_.53.0885c07: 宮觀飛行夜叉中。有種種娯樂便身之物。若
T2122_.53.0885c08: 惱前人強求人物而營福者。反招其罪。不如
T2122_.53.0885c09: 靜心修治内心得利轉勝
T2122_.53.0885c10: 又優婆塞經云。若惱眷屬得物以施。是人未
T2122_.53.0885c11: 來雖得大報身當病苦。若先不能供養父母。
T2122_.53.0885c12: 惱其妻子奴婢困苦而布施者。是名惡人。是
T2122_.53.0885c13: 假名施。不名義施。如是施者。名無憐愍。不知
T2122_.53.0885c14: 報恩。是人未來雖得財寶。常求不集不能出
T2122_.53.0885c15: 用。身多病苦。以此文證。強役人物營修福
T2122_.53.0885c16: 者。反招苦報。何名出益。今時末世道俗訛
T2122_.53.0885c17: 替。競興齋講強抑求財。營修塔寺依經不合。
T2122_.53.0885c18: 反招前罪。不如靜坐内修實行。出離中勝無
T2122_.53.0885c19: 過於此。若有淨心爲人説法。前人敬誠求法
T2122_.53.0885c20: 施。即須爲説令成福智。不得見有前判。
T2122_.53.0885c21: 雷同總撥妄生譏謗。抑遏前福
T2122_.53.0885c22: 又無性攝論釋云。謂菩薩見彼有情。於其財
T2122_.53.0885c23: 位。有重業障。故不施與。令知慧施空無有
T2122_.53.0885c24: 果。設復施彼亦不能受。何用施爲。如有頌
T2122_.53.0885c25:
T2122_.53.0885c26:     如母乳嬰兒 一經月無倦
T2122_.53.0885c27:     嬰兒喉若閉 乳母欲何爲
T2122_.53.0885c28:     寧使貧乏於財位 遠離惡趣諸惡行
T2122_.53.0885c29:     勿彼富貴亂諸根 令感當來衆苦器
T2122_.53.0886a01: 又増一阿含經云。爾時世尊告諸比丘。應時
T2122_.53.0886a02: 之施有五事益。云何爲五。一者施遠來人。二
T2122_.53.0886a03: 者施遠去人。三者施病人。四者儉時施。五者
T2122_.53.0886a04: 若初得新果蓏若穀食等。先與持戒精進人。
T2122_.53.0886a05: 然後自食。是故欲行此五施。當念隨時施。若
T2122_.53.0886a06: 應時淨施者。還得應時果報。謂隨時所宜淨
T2122_.53.0886a07: 心而施。若寒時施温室氈被薪火暖食等。若
T2122_.53.0886a08: 熱時施涼室輕衣水扇冷物等。渇時與漿。飢
T2122_.53.0886a09: 時給食。風雨送供。天和請僧。如是隨時應
T2122_.53.0886a10: 情令悦。未來獲福還受順報
T2122_.53.0886a11: 又菩薩地持論云 一切施者。略説有二種。一
T2122_.53.0886a12: 内物。二外物。菩薩捨身。是名内施。若爲食
T2122_.53.0886a13: 吐衆生食已吐施。是名内外施。除上所説。
T2122_.53.0886a14: 是名外施。菩薩内施有二種。一隨所欲作他
T2122_.53.0886a15: 力自在捨身布施。譬如有人爲衣食故繋屬
T2122_.53.0886a16: 於人爲他僕使。如是菩薩不爲利養。但爲無
T2122_.53.0886a17: 上菩提。爲安樂衆生。爲滿足檀波羅蜜。隨所
T2122_.53.0886a18: 欲作他力自在捨身布施。二隨他所須。支節
T2122_.53.0886a19: 等一切施與。菩薩外施復有三種。一隨其所
T2122_.53.0886a20: 求受用樂具歡喜施與。二奉事彼故一切捨
T2122_.53.0886a21: 心一切施與。菩薩内外物非無差別。等施一
T2122_.53.0886a22: 切。或有所施。或有不施。若於衆生樂而不
T2122_.53.0886a23: 安。不樂不安。則不施與。若於衆生安而不
T2122_.53.0886a24: 樂。亦安亦樂。是則盡施
T2122_.53.0886a25: 又大集經云。菩薩有四種施具足智慧。何等
T2122_.53.0886a26: 爲四。一以紙筆墨與法師令書寫經。二種種
T2122_.53.0886a27: 校飾莊嚴妙座以施法師。三以諸所須供養
T2122_.53.0886a28: 之具奉上法師。四無諂曲心讃歎法師
T2122_.53.0886a29: 又智度論云。若人布施修福。不好有爲作業
T2122_.53.0886b01: 生活。則得生四天王處。若人布施加以供養
T2122_.53.0886b02: 父母伯叔兄弟姉妹等。無瞋無恨不好諍訟。
T2122_.53.0886b03: 又不喜諍訟之人。得生忉利天乃至他化自
T2122_.53.0886b04: 在天
T2122_.53.0886b05: 又優婆塞戒經云。若以衣施得上妙色。若以
T2122_.53.0886b06: 食施得無上力。若以燈施得淨妙眼。若以乘
T2122_.53.0886b07: 施身受安樂。若以舍施所須無乏
T2122_.53.0886b08: 若以淨妙物施。後得好色。人所樂見。善名
T2122_.53.0886b09: 流布。所求如意。生上種姓。是不名爲惡
T2122_.53.0886b10: 若爲自身造作衣服莊嚴之具種種器物。作
T2122_.53.0886b11: 已歡喜自未服用。持以施人。是人未來得如
T2122_.53.0886b12: 意樹。若有人能日日立要。先施他食。然後
T2122_.53.0886b13: 自食。若違此要誓輸佛物。犯則生愧。如其
T2122_.53.0886b14: 不違。即是微妙智慧因縁。如是施者諸施中
T2122_.53.0886b15: 最上。是人亦得名上施主
T2122_.53.0886b16: 若給妻子奴婢衣食。*常以憐愍歡喜心與。未
T2122_.53.0886b17: 來則得無量福徳。若復觀田倉中多有鼠雀
T2122_.53.0886b18: 犯暴穀米。*常生憐愍復作是念。如是鼠雀
T2122_.53.0886b19: 因我得活。念已歡喜無觸惱想。當知是人得
T2122_.53.0886b20: 福無量
T2122_.53.0886b21: 又大寶積經云。若以華施。具陀羅尼七覺華
T2122_.53.0886b22:
T2122_.53.0886b23: 若以香施。具戒定慧熏塗身故。若以果施具
T2122_.53.0886b24: 戒成就無漏果故
T2122_.53.0886b25: 若以食施。具足命辯色力樂故
T2122_.53.0886b26: 若以衣施。具清淨色除無慚愧故
T2122_.53.0886b27: 若以燈施。具足佛眼照了一切諸法性故
T2122_.53.0886b28: 若以象馬車乘施。得無上乘具足神通故
T2122_.53.0886b29: 若以瓔珞施。具足八十隨形好故
T2122_.53.0886c01: 若以珍寶施。具足大人三十二相故
T2122_.53.0886c02: 若以筋力僕使施。具佛十力四無畏故
T2122_.53.0886c03: 取要言之。乃至國城妻子頭目手足擧身施
T2122_.53.0886c04: 與。心無悋惜。爲得無上菩提度衆生故
T2122_.53.0886c05: 又大菩薩藏經云。菩薩爲得阿耨菩提故。行
T2122_.53.0886c06: 拕那波羅蜜多時。所修布施。又得十種稱
T2122_.53.0886c07: 讃利益。何等爲十。一者菩薩摩訶薩以上妙
T2122_.53.0886c08: 五欲施故。獲得清淨戒定慧聚及以解脱解
T2122_.53.0886c09: 脱知見聚無不具足。二者菩薩以上妙戲樂
T2122_.53.0886c10: 器施故。獲得清淨游戲法樂無不具足。三者
T2122_.53.0886c11: 菩薩以足施故。感得圓滿法義之足。趣菩提
T2122_.53.0886c12: 坐無不具足。四者菩薩以手施故。感得圓滿
T2122_.53.0886c13: 清淨法手。拯濟衆生無不具足。五者菩薩以
T2122_.53.0886c14: 耳鼻施故。獲得諸根圓滿成就無不具足 六
T2122_.53.0886c15: 者以支節施故。獲得清淨無染威嚴佛身無
T2122_.53.0886c16: 不具足。七者菩薩以目施故。獲得觀視一切
T2122_.53.0886c17: 衆生。清淨法眼無有障礙。無不具足。八者菩
T2122_.53.0886c18: 薩以血肉施故。獲得堅固身命。攝持長養一
T2122_.53.0886c19: 切衆生。眞實善權無不具足。九者菩薩以
T2122_.53.0886c20: 髓腦施故。獲得圓滿不可破壞等金剛身無
T2122_.53.0886c21: 不具足。十者菩薩以頭施故。證得圓滿超過
T2122_.53.0886c22: 三界無上最上一切智智之首。無不具足。舍
T2122_.53.0886c23: 利子。菩薩摩訶薩爲得菩提行如是施。攝受
T2122_.53.0886c24: 如是相貌圓滿佛法稱讃利益上妙功徳。皆
T2122_.53.0886c25: 爲滿足拕那波羅蜜多故。爾時世尊。而説頌
T2122_.53.0886c26:
T2122_.53.0886c27:     行施不求妙色財 亦不願感天人趣
T2122_.53.0886c28:     我求無上勝菩提 施微便感無量福
T2122_.53.0886c29: 又百縁經云。佛在世時。舍衞城中有一長者。
T2122_.53.0887a01: 財寶無量不可稱計。其婦生一男兒。端正殊
T2122_.53.0887a02: 妙世所希有。當生之日天降大雨。父母歡
T2122_.53.0887a03: 喜。擧國聞知。相師占善。因爲立字。名耶奢
T2122_.53.0887a04: 蜜多。不飮乳哺。其牙齒間自然八功徳水用
T2122_.53.0887a05: 自充足。年漸長大見佛出家得阿羅漢果。諸
T2122_.53.0887a06: 天世人所見敬仰時諸比丘見是事已。請佛
T2122_.53.0887a07: 爲説宿福因縁。爾時世尊告諸比丘。此賢劫
T2122_.53.0887a08: 中有佛出世。號曰迦葉。於彼法中有一長者。
T2122_.53.0887a09: 年極老耄。出家入道不能精勤。又復重病。良
T2122_.53.0887a10: 占之教當服蘇。病乃可差。尋用醫教取
T2122_.53.0887a11: *蘇服之。於其夜中藥發熱渇。馳走求水。水
T2122_.53.0887a12: 器皆空。復趣泉河普皆枯渇。如是處處求
T2122_.53.0887a13: 水不得。深自悔責。於彼河岸脱衣繋樹。捨
T2122_.53.0887a14: 之還來。至其明旦以状白師。師聞是語即答
T2122_.53.0887a15: 之言。汝遭此苦状似餓鬼。汝今可即取我瓶
T2122_.53.0887a16: 中水至僧中行。即受教取瓶水。水盡涸竭。心
T2122_.53.0887a17: 懷憂悑。謂其命終必墮餓鬼。尋詣佛所具
T2122_.53.0887a18: 陳上事。而白世尊。幸爲見示。佛告比丘。汝
T2122_.53.0887a19: 今當於衆僧之中行好淨水。可得脱此餓鬼
T2122_.53.0887a20: 之身。聞已歡喜。即便僧中常行淨水。經二萬
T2122_.53.0887a21: 歳即便命終。在所生處其牙齒間。常有清淨
T2122_.53.0887a22: 八功徳水。自然充足。不飮乳哺。乃至今者遭
T2122_.53.0887a23: 値於我出家得道。比丘聞已歡喜奉行
T2122_.53.0887a24: 又阿育王經云。昔佛在世時與諸比丘及與
T2122_.53.0887a25: 阿難前後圍繞。入王舍城而行乞食。至於巷
T2122_.53.0887a26: 中見二小兒。一名徳勝。二名無勝。弄土而戲。
T2122_.53.0887a27: 擁土作城舍宅倉儲。以土爲糗著於倉中。此
T2122_.53.0887a28: 二小兒見佛相好金色光明遍照城内。徳勝
T2122_.53.0887a29: 歡喜掬倉中土名爲糗者。奉上世尊。而發願
T2122_.53.0887b01: 言。使我將來蓋於天地廣設供養。縁是善根
T2122_.53.0887b02: 發願功徳。佛般涅槃一百年後。作轉輪王王
T2122_.53.0887b03: 閻浮提。住華氏城。正法治世。號阿怒伽王。
T2122_.53.0887b04: 分佛舍利而作八萬四千寶塔。其王信心常
T2122_.53.0887b05: 請衆僧宮中供養。時王宮中有一婢使。最貧
T2122_.53.0887b06: 下賤。見王作福自剋責言。王先身時布施如
T2122_.53.0887b07: 來一掬土故。今得富貴。今日重作。將來轉
T2122_.53.0887b08: 勝。我先身罪今日厮下。又復貧窮。無可修福。
T2122_.53.0887b09: 將來轉賤。何有出期。思已啼哭。衆僧食訖。
T2122_.53.0887b10: 此婢掃地糞掃中得一銅錢。以此一錢即施
T2122_.53.0887b11: 衆僧。心生歡喜。其後不久得病命終。生阿
T2122_.53.0887b12: 育王夫人腹中。滿足十月産生一女。端正殊
T2122_.53.0887b13: 妙世之少雙。其女右手尋常急拳。年滿五
T2122_.53.0887b14: 歳。夫人白王。所生女子一手常*拳。王即喚
T2122_.53.0887b15: 來抱著膝上。王爲摩手。手即自開。當於掌
T2122_.53.0887b16: 中有一金錢隨取隨有而無窮盡。須臾之間
T2122_.53.0887b17: 金錢滿藏。王怪所以。即將往問耶奢羅漢上
T2122_.53.0887b18: 座。此女先身作何福徳。於手掌中有此金錢。
T2122_.53.0887b19: 無窮盡上座答言。此女先身是王宮人。於
T2122_.53.0887b20: 糞掃中得一銅錢布施衆僧。以此善根得生
T2122_.53.0887b21: 王家。以爲王女。縁昔一錢布施衆僧善根因
T2122_.53.0887b22: 縁。恒常手中把一大金錢取無窮盡
T2122_.53.0887b23: 又雜寶藏經云。昔耆闍崛山中多有僧住。諸
T2122_.53.0887b24: 方人聞送供者衆。有一貧窮乞索女人。見諸
T2122_.53.0887b25: 長者送供詣山。作是念言。此必作會。我當往
T2122_.53.0887b26: 乞。便向山中見諸長者。以種種食供養衆
T2122_.53.0887b27: 僧。自思惟言。彼諸人等。先世修福。今日富
T2122_.53.0887b28: 貴。今復重作。未來轉勝。我先不修今世貧
T2122_.53.0887b29: 苦。今若不作未來轉劇。思已啼哭。先於糞
T2122_.53.0887c01: 中拾得兩錢。毎常保惜以俟乞索不得之時。
T2122_.53.0887c02: 當用買食。我今持以布施衆僧。分一二日不
T2122_.53.0887c03: 得食意。伺僧食訖即便布施。維那僧前欲爲
T2122_.53.0887c04: 祝願。上座不聽。自爲祝願。復留食施。諸人
T2122_.53.0887c05: 既見上座乞食。諸人亦與。女大歡喜云。我得
T2122_.53.0887c06: 果報。將食出外。到一樹下。食訖而臥。施福
T2122_.53.0887c07: 所感黄雲覆之。時値國王最大夫人亡來七
T2122_.53.0887c08: 日。王遣人訪誰有福徳應爲夫人。使與相師
T2122_.53.0887c09: 至彼樹下見此女人。相師占之。此女福徳堪
T2122_.53.0887c10: 爲夫人。即以香湯沐浴清淨。與彼夫人衣服
T2122_.53.0887c11: 令著。大小相稱。千乘萬騎將至王所。王見歡
T2122_.53.0887c12: 喜。心甚敬重。後時自念。我今所以得福報。
T2122_.53.0887c13: 縁以兩錢施僧故爾。當知彼僧便爲於我有
T2122_.53.0887c14: 大重恩。即白王言。我先厮賤。王見洗拔得
T2122_.53.0887c15: 爲人次願聽往彼僧所報恩。王言。隨意。夫
T2122_.53.0887c16: 人即便車載飮食及珍寶。詣山布施。上座即
T2122_.53.0887c17: 遣維那*祝願。不自*祝願。夫人念言。前施兩
T2122_.53.0887c18: 錢見爲*祝願。今載珍寶不爲祝願。年少比
T2122_.53.0887c19: 丘亦嫌此事。上座爾時語夫人言。心念嫌我。
T2122_.53.0887c20: 兩錢施時爲我*祝願。今載珍寶不爲*祝願。
T2122_.53.0887c21: 我佛法中唯貴善心。不貴珍寶。夫人先施兩
T2122_.53.0887c22: 錢之時。善心極勝。今施珍寶吾我貢高。是以
T2122_.53.0887c23: 我今不爲*祝願。諸年少等亦莫嫌我。年少
T2122_.53.0887c24: 比丘聞已慚愧。悉皆獲得須陀洹果。夫人聽
T2122_.53.0887c25: 法慚愧亦得須陀洹果
T2122_.53.0887c26: 又雜寶藏經云。昔拘留沙國有惡生王。詣園
T2122_.53.0887c27: 堂上見一金猫。從東北角入西南角。王時見
T2122_.53.0887c28: 已即遣人掘。得一銅盆。盆受三斛。滿中金
T2122_.53.0887c29: 錢。漸漸深掘復得一盆。如是次第得三重盆。
T2122_.53.0888a01: 各受三斛。悉滿金錢。轉復傍掘經於五里。歩
T2122_.53.0888a02: 歩之中盡得銅盆。皆滿金錢。王雖得錢*悑
T2122_.53.0888a03: 不敢用。怪其所以。即詣尊者迦旃延所。説
T2122_.53.0888a04: 其因縁。尊者答王。此王宿因所獲福報。但用
T2122_.53.0888a05: 無苦。王即請問往昔因縁。尊者答王。乃往過
T2122_.53.0888a06: 去九十一劫。毘婆尸佛入般涅槃後。遺法之
T2122_.53.0888a07: 中有諸比丘。四衢道頭施座置鉢。在上教化。
T2122_.53.0888a08: 而作是言。誰有人能擧財著此堅牢藏中。若
T2122_.53.0888a09: 入此藏王賊水火所不能奪。時有貧人。先因
T2122_.53.0888a10: 賣薪得錢三文。見僧教化歡喜布施。即以此
T2122_.53.0888a11: 錢重著鉢中。發願而去。去家五里歩歩歡喜。
T2122_.53.0888a12: 到門欲入。復遙向僧至心頂禮。發願而入。時
T2122_.53.0888a13: 貧人者今王身是。縁昔三錢歡喜施僧。世世
T2122_.53.0888a14: 尊貴常得如是。三重銅盆滿中金錢 縁五里
T2122_.53.0888a15: 中歩歩歡喜。*常於五里有此金錢。以是因
T2122_.53.0888a16: 縁。若布施時應當至心。歡喜施與勿生悔
T2122_.53.0888a17:
T2122_.53.0888a18: 隨喜部第
T2122_.53.0888a19: 如優婆塞戒經云。佛言。若人有財見有求者。
T2122_.53.0888a20: 言無言遽。當知是人已説來世貧窮薄徳。如
T2122_.53.0888a21: 是之人名爲放逸。自説無財。是義不然。何以
T2122_.53.0888a22: 故。一切水草人無不有。雖是國主不必能
T2122_.53.0888a23: 施。雖是貧窮非不能施。何以故。貧窮之人亦
T2122_.53.0888a24: 有食分。食已洗器棄蕩滌汁施應食者。亦得
T2122_.53.0888a25: 福徳。若以塵糗施於蟻子亦得無量福徳果
T2122_.53.0888a26: 報。天下極貧誰當無此塵許糗耶。誰有一日
T2122_.53.0888a27: 不食三摶糗命不全者。是故諸人應以食半
T2122_.53.0888a28: 施於乞者。善男子。極貧之人誰有赤體無衣
T2122_.53.0888a29: 服者。若有衣服。豈無一線施人繋瘡一指許
T2122_.53.0888b01: 財作燈炷耶。天下之人誰有貧窮當無身者。
T2122_.53.0888b02: 如其有身見他作福。身應往助歡喜無厭。亦
T2122_.53.0888b03: 名施主。亦得福徳。或時有分。或有與等。或有
T2122_.53.0888b04: 勝者。以是因縁。我受波斯匿王食時亦祝願。
T2122_.53.0888b05: 王及貧窮人所得功徳等無差別。如人買香。
T2122_.53.0888b06: 塗香末香散香燒香。如是四香有人觸者。買
T2122_.53.0888b07: 者量者等聞無異。而諸香不失毫釐。修施之
T2122_.53.0888b08: 徳亦復如是。若多若少。若麁若細。若隨喜
T2122_.53.0888b09: 心身往佐助。若遙見聞心生歡喜。其心等故
T2122_.53.0888b10: 所得果報無有差別。若無財物見他施已。心
T2122_.53.0888b11: 不喜信。疑於福田。是名貧窮。若多財寶自在
T2122_.53.0888b12: 無礙有良福田。内無信心不能奉施。亦名貧
T2122_.53.0888b13: 窮。是故智者自觀餘一摶食。自食則生。施他
T2122_.53.0888b14: 則死。猶應施與。況復多耶。智者復觀。世間若
T2122_.53.0888b15: 有持戒多聞乃至獲得阿羅漢果。猶不能遮
T2122_.53.0888b16: 斷飢渇等。若房舍衣服飮食臥具病藥。皆由
T2122_.53.0888b17: 先世不施因縁。破戒之人若樂行施。是人雖
T2122_.53.0888b18: 墮餓鬼畜生。常得飽滿無所乏少。雖富有四
T2122_.53.0888b19: 地受無量樂。猶不知足。是故我應爲無上
T2122_.53.0888b20: 樂而行布施。不爲人天。何以故。無常故。有
T2122_.53.0888b21: 邊故。若施主歡喜不悔。親近善人。財富自
T2122_.53.0888b22: 在。生上族家。得人天樂。至無上果。能離一切
T2122_.53.0888b23: 煩惱結縛
T2122_.53.0888b24: 若施主能自手施已。生上姓家遇善知識。多
T2122_.53.0888b25: 饒財寶眷屬成就。能用能施。一切衆生喜樂
T2122_.53.0888b26: 見之。見已恭敬尊重讃歎
T2122_.53.0888b27: 又大丈夫論云。若慳心多者。雖復泥土重於
T2122_.53.0888b28: 金玉。若悲心多者。雖施金玉輕於草木。若慳
T2122_.53.0888b29: 心多者。喪失財寶。心大憂惱。若行施者。令受
T2122_.53.0888c01: 者喜悦。自亦喜悦。設有美食。若不施與而食
T2122_.53.0888c02: 噉者。不以爲美。設有惡食得行布施。然後食
T2122_.53.0888c03: 者心中歡悦以爲極美。若行施竟有餘自食。
T2122_.53.0888c04: 善丈夫者心生喜樂。如得涅槃。無信心者誰
T2122_.53.0888c05: 信是語。設有麁食。有飢者在前。尚不能施與。
T2122_.53.0888c06: 況餘勝解而能與人。若人於大水邊。尚不能
T2122_.53.0888c07: 以少水施與衆生。況餘好財。是人於世間糞
T2122_.53.0888c08: 土易得於水。慳貪之人聞乞糞土猶懷悋惜。
T2122_.53.0888c09: 況復財物
T2122_.53.0888c10: 如有二人。一則大富。一則貧窮。有乞者來。如
T2122_.53.0888c11: 是二人倶懷苦惱。有財物者懼其求索。無財
T2122_.53.0888c12: 物者我當云何。得少財物與之。如是二人憂
T2122_.53.0888c13: 苦雖同。果報各異。貧悲念者生天人中受無
T2122_.53.0888c14: 量樂。富慳貪者生餓鬼中受無量苦。若菩薩
T2122_.53.0888c15: 但有悲愍心。便爲具足。況與少物。菩薩悲心
T2122_.53.0888c16: 念施無有財物。見人乞時不忍言無。悲苦墮
T2122_.53.0888c17: 涙。設聞他苦尚不能堪忍。況復眼見他苦惱
T2122_.53.0888c18: 而不救濟者。無有是處。有悲心者見貧苦衆
T2122_.53.0888c19: 生。無財可與。悲苦歎息。無可爲喩。救衆生
T2122_.53.0888c20: 者。見衆生受苦悲泣墮涙。以墮涙故知其心
T2122_.53.0888c21: 軟。菩薩涙有三時。一見修功徳人以愛敬故
T2122_.53.0888c22: 爲之墮涙。二見苦惱衆生無功徳者以悲愍
T2122_.53.0888c23: 故。爲之墮涙。三修大施時悲喜踊躍墮涙。計
T2122_.53.0888c24: 菩薩墮涙已來多四大海水。世間衆生捨於
T2122_.53.0888c25: 親屬悲泣墮涙。不及菩薩見貧苦衆生無財
T2122_.53.0888c26: 施時悲泣墮涙。菩薩聞乞聲爲之墮涙。乞
T2122_.53.0888c27: 者見菩薩雨涙。雖不言與當知必得。菩薩見
T2122_.53.0888c28: 乞者來時。極生悲苦。乞者得財物時。心生
T2122_.53.0888c29: 歡喜得滅悲苦。菩薩聞*乞言時。悲泣墮涙
T2122_.53.0889a01: 不能自比。乞者言足。爾時乃止。菩薩修行
T2122_.53.0889a02: 施已。衆生滿足。便入山林。修行禪定。滅除
T2122_.53.0889a03: 三毒。財物倍多。無乞可施。我今出家斷諸結
T2122_.53.0889a04: 使。菩薩發願度諸衆生。諸有所索一切皆捨。
T2122_.53.0889a05: 有悲心者。爲他故涅槃尚捨。況復捨身命財
T2122_.53.0889a06: 有何難也。捨財物者。不如捨身。捨身者。不如
T2122_.53.0889a07: 捨於涅槃。涅槃尚捨。何有不捨。悲心徹髓
T2122_.53.0889a08: 得自在悲。作救濟者。大菩薩施。都無難也。
T2122_.53.0889a09: 菩薩悲心悉得知見一切衆生身者。無不是
T2122_.53.0889a10: 病。無有知者。以三事故。知其有病。何者爲
T2122_.53.0889a11: 三。飮食衣服湯藥即是病相。菩薩悲心以三
T2122_.53.0889a12: 事得顯。何者爲三。即是財法無畏施也。菩
T2122_.53.0889a13: 薩與一切衆生作樂。爲滅一切衆生苦故。捨
T2122_.53.0889a14: 身救之。菩薩不求果報。視如芻草。菩薩大
T2122_.53.0889a15: 悲作種種方便。猶如乳聚。以血施人。易於
T2122_.53.0889a16: 世人以水用施。如菩薩昔日五處出血施諸
T2122_.53.0889a17: 夜叉鬼。踊躍歡喜無可爲喩
T2122_.53.0889a18: 施福部第十
T2122_.53.0889a19: 如月燈三昧經云。佛言。若有菩薩信樂檀波
T2122_.53.0889a20: 羅蜜者有十種利益。何等爲十。一降伏慳悋
T2122_.53.0889a21: 煩惱。二修習捨心相續。三共諸衆生同其資
T2122_.53.0889a22: 産。攝受堅固而至滅度。四生豪富家。五在
T2122_.53.0889a23: 所生處施心現前。六常爲四衆之所愛樂。七
T2122_.53.0889a24: 處於四衆不怯不畏。八勝名流布遍於諸方。
T2122_.53.0889a25: 九手足柔軟足掌坦平。十乃至道樹不離善
T2122_.53.0889a26: 知識
T2122_.53.0889a27: 又大寶積經云。樂施之人獲五種名利。一常
T2122_.53.0889a28: 得親近一切賢聖。二一切衆生之所樂見。三
T2122_.53.0889a29: 入大衆時人所宗敬。四好名善譽流聞十方。
T2122_.53.0889b01: 五能爲菩提作上妙因
T2122_.53.0889b02: 又菩薩善戒經云。具足三種慧施乃能受持
T2122_.53.0889b03: 菩薩禁戒。一者施。二者大施。三者無上施。
T2122_.53.0889b04: 第一施者。於四天下尚不悋惜。況於小物。
T2122_.53.0889b05: 是名爲施。第二大施者。能捨妻子。第三無上
T2122_.53.0889b06: 施者。頭目髓腦骨肉皮血。菩薩具足如是三
T2122_.53.0889b07: 施。乃具於忍能持禁戒
T2122_.53.0889b08: 又増一阿含經云。若檀越主慧施之日得五
T2122_.53.0889b09: 事功徳。云何爲五。一者施命。二者施色。三
T2122_.53.0889b10: 者施安。四者施力。五者施辯。施命之時欲得
T2122_.53.0889b11: 長壽。施色之時欲得端正。施安之時欲得無
T2122_.53.0889b12: 病。施力之時欲得無能勝。施辯之時欲得無
T2122_.53.0889b13: 上正眞之辯
T2122_.53.0889b14: 又十住毘婆沙論云。在家菩薩所貪惜物。若
T2122_.53.0889b15: 有乞人急從求索。汝以此物施與我者。速得
T2122_.53.0889b16: 成佛。菩薩即應思惟。若我今者不捨此物。此
T2122_.53.0889b17: 物必當遠離於我。設至死時不隨我去。此物
T2122_.53.0889b18: 則是遠離之相。今爲發菩提故須施與。後死
T2122_.53.0889b19: 時心無有悔。必生善處。是得大利。若猶貪者
T2122_.53.0889b20: 應辭謝乞者言。勿生瞋恨。我新發意善根未
T2122_.53.0889b21: 具。於菩薩行法未得勢力。是以未能捨於此
T2122_.53.0889b22: 物。後得勢力。善根堅固。當以相與
T2122_.53.0889b23: 又優婆塞戒經云。若施佛已。用與不用。果
T2122_.53.0889b24: 報已定。施人及僧。有二種福。一從用生。二從
T2122_.53.0889b25: 受生。何以故。施主施時自破慳悋。受者用
T2122_.53.0889b26: 時破他慳悋。是故説言。從用生福
T2122_.53.0889b27: 法苑珠林卷第八十一
T2122_.53.0889b28:
T2122_.53.0889b29:
T2122_.53.0889c01:
T2122_.53.0889c02:
T2122_.53.0889c03: 法苑珠林卷第八十
T2122_.53.0889c04:  *西明寺沙門釋道世*撰 
T2122_.53.0889c05: 六度篇第八十五之三
T2122_.53.0889c06: 持戒部第二別三部
T2122_.53.0889c07:   述意部  勸持部  引證部
T2122_.53.0889c08: 述意部第一
T2122_.53.0889c09: 竊聞。戒是人師道俗咸奉。心爲業主。凡聖
T2122_.53.0889c10: 倶制。良由三寶所資四生同潤。故經曰。正
T2122_.53.0889c11: 法住正法滅。意在茲乎。是以持戒爲徳。顯
T2122_.53.0889c12: 自大經。性善可崇。明乎大論。戒復方之
T2122_.53.0889c13: 日月。譬若寶珠。義等塗香。事同惜水。越度
T2122_.53.0889c14: 大海。號曰牢船。生長善牙。又稱平地。是以
T2122_.53.0889c15: 菩薩禀受微塵不缺。羅漢護持纖芥無犯。寧
T2122_.53.0889c16: 當抱渇而死弗飮水蟲。乃可被繋而終無傷
T2122_.53.0889c17: 草葉。書云。立身行道。揚名於後世。言行忠
T2122_.53.0889c18: 信。戰戰兢兢。豈可放縱心馬不加轡勒。馳
T2122_.53.0889c19: 騁情&T026260;都無制鎖。浮嚢既毀前路何期。徳瓶
T2122_.53.0889c20: 已破勝縁長絶。或復要聚惡人朋結凶黨。更
T2122_.53.0889c21: 相扇動備造愆瑕。無慚無愧。不羞不恥。日更
T2122_.53.0889c22: 増甚。轉復沈浮。似若葶藶艾蒿枝葉皆苦訶
T2122_.53.0889c23: 梨菓樹遍體無甘。從明入闇無復出期。劫數
T2122_.53.0889c24: 既遙痛傷難忍。於是&T055114;湯奔沸猛氣衝天。鑪
T2122_.53.0889c25: 炭赫曦爆聲烈地。鎔銅灌口則腹爛肝銷。銅
T2122_.53.0889c26: 柱逼身則骨肉倶盡。宛轉嗚呼何可言念。如
T2122_.53.0889c27: 斯等苦寔由毀戒也
T2122_.53.0889c28: 勸持部第二
T2122_.53.0889c29: 如大莊嚴論云。若能至心持戒乃至歿命得
T2122_.53.0890a01: 現果報。我昔聞。難提跋提城有優婆塞。兄
T2122_.53.0890a02: 弟二人。並持五戒。其弟爾時卒患脇痛氣將
T2122_.53.0890a03: 欲絶。時醫語之。食新殺狗肉。并使服酒所患
T2122_.53.0890a04: 必除。病者白言。其狗肉者爲可於市買索食
T2122_.53.0890a05: 之。飮酒之事願捨身命。終不犯戒而服於酒。
T2122_.53.0890a06: 其兄見弟極爲困急。齎酒語弟。捨戒服酒。
T2122_.53.0890a07: 以療其病。弟白兄言。我雖病急。願捨我身
T2122_.53.0890a08: 命。不犯戒而飮此酒。即説偈言
T2122_.53.0890a09:     怪哉臨命終 破我戒瓔珞
T2122_.53.0890a10:     以戒莊嚴身 不用殯葬具
T2122_.53.0890a11:     人身既難得 遭値戒復難
T2122_.53.0890a12:     願捨百千命 不毀破禁戒
T2122_.53.0890a13:     無量百千劫 時乃値遇戒
T2122_.53.0890a14:     閻浮世界中 人身極難得
T2122_.53.0890a15:     雖復得人身 値正法倍難
T2122_.53.0890a16:     時復値法寶 愚者不知取
T2122_.53.0890a17:     善能分別者 此事亦復難
T2122_.53.0890a18:     戒寶入我手 云何復欲奪
T2122_.53.0890a19:     乃是怨憎者 非我之所親
T2122_.53.0890a20: 兄聞是已。答其弟言。我以親故不爲沮壞。弟
T2122_.53.0890a21: 白兄言。非爲親愛乃是歿敗。即説偈言
T2122_.53.0890a22:     我欲向勝處 毀戒令墮墜
T2122_.53.0890a23:     捨戒乃如是 云何名親愛
T2122_.53.0890a24:     我勤習戒根 乃欲見劫奪
T2122_.53.0890a25:     所持五戒中 酒戒最爲重
T2122_.53.0890a26:     今欲強毀我 不得名爲親
T2122_.53.0890a27: 兄問弟言。云何以酒爲戒根本耶。弟即説
T2122_.53.0890a28: 偈。以答兄言
T2122_.53.0890a29:     若於禁戒中 不盡心護持
T2122_.53.0890b01:     便爲違大悲 草頭有酒滴
T2122_.53.0890b02:     尚不敢甞觸 以是故我知
T2122_.53.0890b03:     酒是惡道因 在家修多羅
T2122_.53.0890b04:     説酒之惡報 唯佛能分別
T2122_.53.0890b05:     誰有能測量 佛説身口意
T2122_.53.0890b06:     三業之惡行 唯酒爲根本
T2122_.53.0890b07:     復墮惡行中 往者優婆夷
T2122_.53.0890b08:     以酒因縁故 遂毀餘四戒
T2122_.53.0890b09:     是名惡行數 酒爲放逸根
T2122_.53.0890b10:     不飮閉惡道 能獲信樂心
T2122_.53.0890b11:     去慳能捨財 首羅聞佛説
T2122_.53.0890b12:     能獲無量益 我都無異意
T2122_.53.0890b13:     而欲毀犯者 略説而言之
T2122_.53.0890b14:     寧捨百千命 不毀犯佛教
T2122_.53.0890b15:     寧使身乾枯 終不飮此酒
T2122_.53.0890b16:     假使毀犯戒 壽命百千年
T2122_.53.0890b17:     不如護禁戒 即時身命滅
T2122_.53.0890b18:     決定能使差 我猶故不飮
T2122_.53.0890b19:     況今不定知 爲差爲不差
T2122_.53.0890b20:     作是決定心 心生大歡喜
T2122_.53.0890b21:     即獲見眞諦 所患得消除
T2122_.53.0890b22: 惟大智之人厭世修道。雖具持戒。内懷定慧。
T2122_.53.0890b23: 不現持相。内言實徳。故華嚴經云。何等爲
T2122_.53.0890b24: 離邪命戒。此菩薩不作持戒淨相欲使他知
T2122_.53.0890b25: 内無實徳現實徳相。但持淨戒一向求法。
T2122_.53.0890b26: 究竟薩婆若。何等爲不起惡戒。此菩薩不自
T2122_.53.0890b27: 高貴言我持戒。見犯戒人亦不致呵令其憂
T2122_.53.0890b28: 惱。但一其心持清淨戒。勝果剋得不須
T2122_.53.0890b29:
T2122_.53.0890c01: 又菩薩藏經云。舍利子。菩薩摩訶薩行尸波
T2122_.53.0890c02: 羅蜜多故。獲得十種清淨尸羅。汝應知之。何
T2122_.53.0890c03: 等爲十。一者於諸衆生曾無損害。二者於他
T2122_.53.0890c04: 財物不行劫盜。三者於他妻妾遠諸染習。四
T2122_.53.0890c05: 者於諸衆生不興欺誑。五者和合眷屬無有
T2122_.53.0890c06: 乖離。六者於諸衆生不起麁言。由能堪忍彼
T2122_.53.0890c07: 惡言故。七者遠離綺語。凡有所言諦審説故。
T2122_.53.0890c08: 八者遠諸貪著。於他受用無我所故。九者遠
T2122_.53.0890c09: 離瞋恚。善能忍受麁言辱故。十者遠離邪見。
T2122_.53.0890c10: 由不敬事諸餘天仙及神鬼故
T2122_.53.0890c11: 又大寶積經云。第二持十善業戒者。有五事
T2122_.53.0890c12: 利益。一能制惡行。二能作善心。三能遮煩惱。
T2122_.53.0890c13: 四成就淨心。五能増長戒
T2122_.53.0890c14: 若人善修不放逸行。八萬四千無量戒品。悉
T2122_.53.0890c15: 皆在十善戒中
T2122_.53.0890c16: 又月燈三昧經云。佛言。若有菩薩能淨持戒
T2122_.53.0890c17: 有十種利益。何等爲十。一滿足一切智。二如
T2122_.53.0890c18: 佛所學而學。三智者不毀。四不退誓願。五安
T2122_.53.0890c19: 住於行。六棄捨生死。七慕樂涅盤。八得無
T2122_.53.0890c20: 纒心。九得勝三昧。十不乏信財
T2122_.53.0890c21: 又六度集經云。復有四種持戒具足智慧。何
T2122_.53.0890c22: 等爲四。一持戒常演説法。二持戒常勤求法。
T2122_.53.0890c23: 三持戒正分別法。四持戒迴向菩提
T2122_.53.0890c24: 引證部第三
T2122_.53.0890c25: 如大莊嚴論説。我昔曾聞。有諸比丘與諸賈
T2122_.53.0890c26: 客入海採寶。既至海中船舫破壞。爾時有一
T2122_.53.0890c27: 年少比丘。捉得一枚版。上座比丘不得*版
T2122_.53.0890c28: 故。將沒水中。于時上座恐怖惶懼恐爲水漂。
T2122_.53.0890c29: 語年少言。汝寧不憶佛所制戒。當敬上座。汝
T2122_.53.0891a01: 所得*版應以與我。爾時年少即便思惟。如來
T2122_.53.0891a02: 世尊實有斯語。諸有利樂應先與上座。復作
T2122_.53.0891a03: 是念。我若以*版用與上座必沒水中。洄澓
T2122_.53.0891a04: 波浪大海之難。極爲深廣。我於今者命將不
T2122_.53.0891a05: 全。又我年少初始出家未得道果。以此爲憂。
T2122_.53.0891a06: 我今捨身用濟上座。正是其時。作是念已而
T2122_.53.0891a07: 説偈言
T2122_.53.0891a08:     我爲自全濟 爲隨佛語勝
T2122_.53.0891a09:     無量功徳聚 名稱遍十方
T2122_.53.0891a10:     躯命極鄙賤 云何違聖教
T2122_.53.0891a11:     我今受佛戒 至死必堅持
T2122_.53.0891a12:     爲順佛語故 奉*版遺身命
T2122_.53.0891a13:     若不爲難事 終不獲難果
T2122_.53.0891a14:     我若持此*版 必渡大海難
T2122_.53.0891a15:     若不順聖旨 將沒生死海
T2122_.53.0891a16:     我今沒水死 雖死猶名勝
T2122_.53.0891a17:     若捨佛所教 失於天人利
T2122_.53.0891a18:     及以大涅槃 無上第一樂
T2122_.53.0891a19: 説是偈已。即便捨*版持與上座。既授*版已。
T2122_.53.0891a20: 於時海神感其精誠。即接年少比丘置於岸
T2122_.53.0891a21: 上。海神合掌白比丘言。我今歸依堅持戒者。
T2122_.53.0891a22: 汝今遭是厄難之事。能持佛戒。海神説偈報
T2122_.53.0891a23:
T2122_.53.0891a24:     汝眞是比丘 實是苦行者
T2122_.53.0891a25:     號爾爲沙門 汝實稱斯名
T2122_.53.0891a26:     由汝徳力故 衆伴及財寶
T2122_.53.0891a27:     得免大海難 一切安隱出
T2122_.53.0891a28:     汝言誓堅固 敬順佛所説
T2122_.53.0891a29:     汝是大勝人 能除衆患難
T2122_.53.0891b01:     我今當云何 而不加擁護
T2122_.53.0891b02:     見諦能持戒 斯事不爲難
T2122_.53.0891b03:     凡夫不毀禁 此乃名希有
T2122_.53.0891b04:     比丘處安隱 清淨自謹愼
T2122_.53.0891b05:     能不毀禁戒 此亦未爲難
T2122_.53.0891b06:     未獲於道迹 處於大悑畏
T2122_.53.0891b07:     捨己所愛命 護持佛教戒
T2122_.53.0891b08:     難爲而能爲 此最爲希有
T2122_.53.0891b09: 又論云。我昔曾聞。有一比丘。次第乞食。至穿
T2122_.53.0891b10: 珠家立於門外。時彼珠師爲於國王穿摩尼
T2122_.53.0891b11: 珠。比丘衣赤往映彼珠。其色紅赤。彼穿珠
T2122_.53.0891b12: 師。即入其舍。爲比丘取食。時有一鵝見珠赤
T2122_.53.0891b13: 色。其状似肉。即便呑之。珠師持食以施比丘。
T2122_.53.0891b14: 尋即覓珠不知所在。此珠價貴。珠師貧急語
T2122_.53.0891b15: 比丘言。得我珠耶。比丘恐殺鵝取珠。當設何
T2122_.53.0891b16: 計得免斯患。即説偈言
T2122_.53.0891b17:     我今護他命 身分受苦惱
T2122_.53.0891b18:     更無餘方便 唯以命代彼
T2122_.53.0891b19:     若言他持去 此言復不可
T2122_.53.0891b20:     説自得無過 不應作妄語
T2122_.53.0891b21:     我今捨身命 爲此鵝命故
T2122_.53.0891b22:     故縁我護戒 因用成解脱
T2122_.53.0891b23: 爾時珠師雖聞斯偈。語比丘言。若不見還汝
T2122_.53.0891b24: 徒受苦。終不相置。比丘即四向望無可恃怙。
T2122_.53.0891b25: 如鹿入圍莫知所趣。比丘無救亦復如是。爾
T2122_.53.0891b26: 時比丘即自歛身端正衣服。彼人語比丘言。
T2122_.53.0891b27: 汝今與我鬪耶。比丘答言。不共汝鬪。我自共
T2122_.53.0891b28: 結使鬪。又説偈言
T2122_.53.0891b29:     我捨身命時 墮地如乾薪
T2122_.53.0891c01:     當使人稱美 爲鵝能捨身
T2122_.53.0891c02:     亦使於後人 皆生憂苦惱
T2122_.53.0891c03:     而捨如此身 聞者勸精進
T2122_.53.0891c04:     修行於眞道 堅持於禁戒
T2122_.53.0891c05:     有便毀禁者 願樂於持戒
T2122_.53.0891c06: 時穿珠師即加打棒。以兩手并頭並皆被
T2122_.53.0891c07: 縛。四向顧望莫知所告。而作是念。生死受苦
T2122_.53.0891c08: 皆應如是。又説偈言
T2122_.53.0891c09:     我於過去世 婬盜捨身命
T2122_.53.0891c10:     如是不可數 羊鹿及六畜
T2122_.53.0891c11:     捨身不可計 彼時虚受苦
T2122_.53.0891c12:     爲戒捨身命 勝於毀禁戒
T2122_.53.0891c13:     假欲自擁護 會歸於當滅
T2122_.53.0891c14:     不如爲持戒 爲他護身命
T2122_.53.0891c15:     捨此危脆身 以取解脱命
T2122_.53.0891c16:     我著糞掃衣 乞食以爲業
T2122_.53.0891c17:     住止於樹下 以何因縁故
T2122_.53.0891c18:     乃當作盜賊 汝宜善觀察
T2122_.53.0891c19: 爾時珠師語比丘言。何用多語。遂加繋縛。倍
T2122_.53.0891c20: 更撾打。以繩急絞耳眼口鼻盡皆血出。時彼
T2122_.53.0891c21: 鵝者即來食血。珠師瞋忿打鵝即死。比丘問
T2122_.53.0891c22: 言。此鵝死活。珠師答言。鵝今死活。何足故
T2122_.53.0891c23: 問。時彼比丘即向鵝所。見鵝既死洟泣不
T2122_.53.0891c24: 樂。即向鵝説偈言
T2122_.53.0891c25:     我受諸苦惱 望使此鵝活
T2122_.53.0891c26:     今我命未絶 鵝在我前死
T2122_.53.0891c27:     我望護汝命 受是極辛苦
T2122_.53.0891c28:     何意汝先死 我果報不成
T2122_.53.0891c29: 珠師問比丘言。鵝今於汝竟是何親。愁惱乃
T2122_.53.0892a01: 爾。比丘答言。不滿我願所以不樂。珠師問
T2122_.53.0892a02: 言。欲作何願。比丘以偈答言
T2122_.53.0892a03:     菩薩往昔時 捨身以貿鴿
T2122_.53.0892a04:     我亦作是意 捨命欲代鵝
T2122_.53.0892a05:     我得最勝心 欲全此鵝命
T2122_.53.0892a06:     久住常安樂 由汝殺鵝故
T2122_.53.0892a07:     心願不滿足
T2122_.53.0892a08: 爾時比丘更具説已。珠師即開鵝腹而還得
T2122_.53.0892a09: 珠。既見珠已便擧聲號哭。語比丘言。汝護
T2122_.53.0892a10: 鵝命不惜於身。使我造此非法之事。即説偈
T2122_.53.0892a11:
T2122_.53.0892a12:     汝藏功徳事 如似灰覆火
T2122_.53.0892a13:     我以愚癡故 燒然數百身
T2122_.53.0892a14:     汝於佛標相 極爲甚相稱
T2122_.53.0892a15:     我以愚癡故 不能善觀察
T2122_.53.0892a16:     爲癡火所燒 願當暫留住
T2122_.53.0892a17:     少聽我懺悔 猶如脚跌者
T2122_.53.0892a18:     按地還得起 南無清淨行
T2122_.53.0892a19:     南無堅持戒 遭是極苦難
T2122_.53.0892a20:     不作毀缺行 不遇如是惡
T2122_.53.0892a21:     持戒非希有 要當値此苦
T2122_.53.0892a22:     能持禁戒者 是則名爲難
T2122_.53.0892a23:     爲鵝身受苦 不犯於禁戒
T2122_.53.0892a24:     此事實難有 懺悔既訖已
T2122_.53.0892a25:     即放比丘還
T2122_.53.0892a26: 又大莊嚴論説。有諸比丘。曠野中行。爲賊劫
T2122_.53.0892a27: 掠。剥脱衣裳。時此群賊懼諸比丘往告聚落。
T2122_.53.0892a28: 盡欲殺害。賊中一人先曾出家。語同伴言。今
T2122_.53.0892a29: 者何爲盡欲殺害。比丘之法不得傷草。今者
T2122_.53.0892b01: 以草繋諸比丘。彼畏傷故終不能得四向馳
T2122_.53.0892b02: 告。賊即以草而繋縛之。捨之而去。諸比丘等
T2122_.53.0892b03: 既被草縛。恐犯禁戒不得挽絶。身無衣服爲
T2122_.53.0892b04: 日所炙。蚊虻蠅蚤之所唼嬈。從旦被縛至於
T2122_.53.0892b05: 日夕。轉到日沒晦冥大暗。夜行禽獸交横馳
T2122_.53.0892b06: 走。甚可*悑畏。有老比丘語諸年少。説偈誡
T2122_.53.0892b07:
T2122_.53.0892b08:     若有智慧者 能堅持禁戒
T2122_.53.0892b09:     求人天涅槃 稱意而獲得
T2122_.53.0892b10:     名稱普聞知 一切咸供養
T2122_.53.0892b11:     必得人天樂 亦獲解脱果
T2122_.53.0892b12:     伊羅鉢龍王 以其毀禁戒
T2122_.53.0892b13:     損傷樹葉故 命終墮龍中
T2122_.53.0892b14:     諸佛悉不記 彼得出龍時
T2122_.53.0892b15:     能堅持禁戒 斯事爲其難
T2122_.53.0892b16:     戒相極衆多 分別曉了難
T2122_.53.0892b17:     如劍林棘叢 處中多傷毀
T2122_.53.0892b18:     愚劣不堪任 護持如此戒
T2122_.53.0892b19: 是諸比丘爲苦所逼。不得屈伸及以轉動。恐
T2122_.53.0892b20: 傷草命。唯當護戒至死不犯。即説偈言
T2122_.53.0892b21:     我等往昔來 造作衆惡業
T2122_.53.0892b22:     或得生人道 竊盜婬他妻
T2122_.53.0892b23:     王法受刑戮 計算不能數
T2122_.53.0892b24:     復受地獄苦 如是亦難計
T2122_.53.0892b25:     或受畜生身 牛羊及雞犬
T2122_.53.0892b26:     獐鹿禽獸等 爲他所殺害
T2122_.53.0892b27:     喪身無崖限 未曾有少利
T2122_.53.0892b28:     我等於今者 爲護聖戒故
T2122_.53.0892b29:     分捨是微命 必獲大利益
T2122_.53.0892c01:     我等今危厄 必定捨躯命
T2122_.53.0892c02:     若當命終後 生天受快樂
T2122_.53.0892c03:     若毀犯禁戒 現在惡名聞
T2122_.53.0892c04:     爲人所輕賤 命終墮惡道
T2122_.53.0892c05:     今當共立要 於此至歿命
T2122_.53.0892c06:     假使此日光 暴我身命乾
T2122_.53.0892c07:     我要持佛戒 終不中毀犯
T2122_.53.0892c08:     假使遇惡獸 掴裂我身
T2122_.53.0892c09:     終不敢毀犯 釋師子禁戒
T2122_.53.0892c10:     我寧持戒死 不願犯戒生
T2122_.53.0892c11: 諸比丘等聞老比丘説是偈已。各正其身不
T2122_.53.0892c12: 動不搖。譬如大樹無風之時枝葉不動。時彼
T2122_.53.0892c13: 國王遇出畋獵。漸漸游行至諸比丘所繋之
T2122_.53.0892c14: 處。王遙見之心生疑惑。謂是露形尼揵子
T2122_.53.0892c15: 等。遣人往看。諸比丘等深生慚愧。障蔽其身
T2122_.53.0892c16: 使人審知釋子沙門。何以知之。右肩黒故。即
T2122_.53.0892c17: 便還白言。大王。彼是沙門。非爲尼*揵。即説
T2122_.53.0892c18: 偈言
T2122_.53.0892c19:     王今應當知 彼爲賊所劫
T2122_.53.0892c20:     慚愧爲草繋 如鉤制大象
T2122_.53.0892c21: 于時大王聞是事已。深生疑怪。默作是念。我
T2122_.53.0892c22: 今宜往彼比丘所。作是念已。即説偈言
T2122_.53.0892c23:     青草用繋手 猶如鸚鵡翅
T2122_.53.0892c24:     又如祠天羊 不動亦不搖
T2122_.53.0892c25:     雖知處危難 默住不傷草
T2122_.53.0892c26:     如林爲火焚 犛牛爲尾死
T2122_.53.0892c27: 説是偈已。往至其所。以偈問曰
T2122_.53.0892c28:     身體極丁壯 無病似有力
T2122_.53.0892c29:     以何因縁故 草繋不動搖
T2122_.53.0893a01:     汝等豈不知 身自有力耶
T2122_.53.0893a02:     爲祝所迷惑 爲是苦行耶
T2122_.53.0893a03:     爲自厭患身 願速説其意
T2122_.53.0893a04: 於是比丘。以偈答王曰
T2122_.53.0893a05:     守諸禁戒故 不敢挽頓絶
T2122_.53.0893a06:     佛説諸草木 悉是鬼神
T2122_.53.0893a07:     我等不敢違 是以不能絶
T2122_.53.0893a08:     如似*祝場中 爲蛇畫境界
T2122_.53.0893a09:     以神*祝力故 毒蛇不敢度
T2122_.53.0893a10:     牟尼尊畫界 我等不敢越
T2122_.53.0893a11:     我等雖護命 會歸於磨滅
T2122_.53.0893a12:     願以持戒死 終不犯戒生
T2122_.53.0893a13:     有徳及無徳 倶共捨壽命
T2122_.53.0893a14:     有徳慧命存 并復有名稱
T2122_.53.0893a15:     無徳喪慧命 亦復失名譽
T2122_.53.0893a16:     我等諸沙門 以持戒爲力
T2122_.53.0893a17:     於戒爲良田 能生諸功徳
T2122_.53.0893a18:     生天之梯蹬 名稱之種子
T2122_.53.0893a19:     得聖之橋津 諸利之首目
T2122_.53.0893a20:     誰有智慧者 欲壞戒徳瓶
T2122_.53.0893a21: 爾時國王聞説偈已。心甚歡喜。即爲比丘解
T2122_.53.0893a22: 草繋縛。而説偈言
T2122_.53.0893a23:     善哉能堅持 釋師子所説
T2122_.53.0893a24:     寧捨己身命 護法不毀犯
T2122_.53.0893a25:     我今亦歸命 如是顯大法
T2122_.53.0893a26:     歸依離熱惱 牟尼解脱尊
T2122_.53.0893a27:     堅持禁戒者 我今亦歸命
T2122_.53.0893a28: 感應縁略引
二驗
T2122_.53.0893a29: 梁沙門釋法聰
T2122_.53.0893b01: 隋沙門釋法充
T2122_.53.0893b02: 南梁襄陽景空寺釋法聰。南陽新野人。
T2122_.53.0893b03: 卓然神正性潔如玉。蔬藿是甘無求滋饌。因
T2122_.53.0893b04: 至襄陽繖蓋山白馬泉。築室方丈。以爲栖心
T2122_.53.0893b05: 之宅。入谷兩所置蘭若舍。今巡山者尚識故
T2122_.53.0893b06: 基焉。初梁晋安王承風來問。將至禪室。馬騎
T2122_.53.0893b07: 相從。無故却退。王慚而返。夜感惡夢。後更
T2122_.53.0893b08: 再往。馬退如故。王乃潔齋躬盡虔敬。方得
T2122_.53.0893b09: 進見。初至寺側。但覩一谷猛火洞然。良久
T2122_.53.0893b10: 佇望。忽變爲水。經停傾仰。時水滅堂現。以
T2122_.53.0893b11: 事相詢。乃知爾時入水火定也。堂内所坐繩
T2122_.53.0893b12: 床兩邊。各有一虎。王不敢進聰乃以手按頭
T2122_.53.0893b13: 著地。閉其兩目召王令前。方得展禮。因告
T2122_.53.0893b14: 境内多弊虎災。請聰救援。聰即入定。須臾有
T2122_.53.0893b15: 十七大虎來至便與受三歸戒。勅勿犯暴百
T2122_.53.0893b16: 姓。又命弟子。以布繋諸虎頸。滿七日已當來
T2122_.53.0893b17: 於此。王至期日設齋衆集。諸虎亦至。便與
T2122_.53.0893b18: 飮食解布。遂爾無害。其日將王臨白馬泉。
T2122_.53.0893b19: 内有白龜。就聰手中取食。謂王曰。此是雄
T2122_.53.0893b20: 龍。又臨靈泉。有五色鯉魚。亦就手食。云此
T2122_.53.0893b21: 是雌龍。王與群吏嗟賞其事。大施而旋。有凶
T2122_.53.0893b22: 左右數十壯人。夜來欲劫所施之物。遇虎哮
T2122_.53.0893b23: 吼遮遏其道。又見大人倚立禪室。傍有松樹
T2122_.53.0893b24: 止到其膝。執金剛杵將有守護。竟夜迴遑
T2122_.53.0893b25: 日午方返。王怪其來方以事首。遂表奏聞。
T2122_.53.0893b26: 初聰住禪堂。毎有白鹿白雀馴服栖止。行
T2122_.53.0893b27: 往所及慈救爲先。因見屠者驅猪百餘頭。聰
T2122_.53.0893b28: 三告曰。解脱首楞嚴。猪遂繩解散去。諸
T2122_.53.0893b29: 大怒。將事加手。並仡然不動。便歸悔過罪。
T2122_.53.0893c01: 因斷殺業。又於漢水漁人牽網。如前三告。引
T2122_.53.0893c02: 網不得。方復歸心空網而返。又荊州苦旱。長
T2122_.53.0893c03: 沙寺遣僧至聰所請雨。使還大降。陂池皆滿。
T2122_.53.0893c04: 後卒於江陵天宮寺。即是梁太初年也。其
T2122_.53.0893c05: 寺現有碑記
T2122_.53.0893c06: 隋江州廬山化城寺釋法充。俗姓畢。九江人
T2122_.53.0893c07: 也。常誦法華大品。末住廬山半頂化城寺修
T2122_.53.0893c08: 定。自非僧事未嘗安履。毎勸僧衆無以女人
T2122_.53.0893c09: 入寺。上損佛化下墜俗謠。然以寺基事重有
T2122_.53.0893c10: 不從者。充歎曰。生不値佛已是罪縁。正教
T2122_.53.0893c11: 不行義須早死。何慮方土不奉戒乎。遂於此
T2122_.53.0893c12: 山香鑪峰。自投而下。誓粉身骨。用生淨土。便
T2122_.53.0893c13: 於中虚頭忽倒上。冉冉而下處於深谷。不損
T2122_.53.0893c14: 一毛。寺衆不知。後有人上峰頂路望下。千
T2122_.53.0893c15: 有餘仞聞人語聲。就而尋之。乃是充也。身
T2122_.53.0893c16: 命猶存口誦如故。迎還至寺。僧感死諫爲斷
T2122_.53.0893c17: 女人。經于六年方乃卒也。時屬隆暑屍不臭
T2122_.53.0893c18: 爛。時當開皇之末年也右二驗出
唐高僧傳
T2122_.53.0893c19: 忍辱部第三別四部
T2122_.53.0893c20:   述意部  勸忍部  忍徳部
T2122_.53.0893c21: 引證部
T2122_.53.0893c22: 述意部第一
T2122_.53.0893c23: 蓋聞。忍之爲徳最是尊上。持戒苦行所不能
T2122_.53.0893c24: 及。是以羼提比丘。被刑殘而不恨。忍辱仙
T2122_.53.0893c25: 主。受割截而無瞋。且慈悲之道。救拔爲先。
T2122_.53.0893c26: 菩薩之懷。愍惻爲用。常應遍游地獄代其受
T2122_.53.0893c27: 苦。廣度衆生施以安樂。豈容微復觸惱大生
T2122_.53.0893c28: 瞋恨。乃至惡眼出聲慘顏厲色。遂相捶打便
T2122_.53.0893c29: 以杖加。或父子兄弟自相損害。朋友眷屬反
T2122_.53.0894a01: 更侵傷。惡逆甚於鴟梟。含毒逾於蜂蠆。所
T2122_.53.0894a02: 以歴劫怨讎生生不絶也
T2122_.53.0894a03: 勸忍部第二
T2122_.53.0894a04: 如菩薩藏經云。夫忿恚者。速能損害百千大
T2122_.53.0894a05: 劫所集善根。若能善根爲瞋害已。復當經
T2122_.53.0894a06: 於百千大劫方始勤苦修行聖道。若如是者。
T2122_.53.0894a07: 阿耨菩提極難可得。是故我當被忍辱鎧。以
T2122_.53.0894a08: 堅固力摧忿恚軍。舍利子。我今爲汝廣説其
T2122_.53.0894a09: 事。我念過去。爲大仙人。名修行處。時有惡
T2122_.53.0894a10: 魔。化作五百健罵丈夫。常尋逐我興諸惡
T2122_.53.0894a11: 罵。晝夜去來行住坐臥僧坊靜室聚落俗家。
T2122_.53.0894a12: 若在街衖。若空閑處。隨我坐立。是諸化魔
T2122_.53.0894a13: 以麁惡言毀罵訶責。滿五百年未曾休廢。舍
T2122_.53.0894a14: 利子。我自憶昔五百歳中爲諸魔羅之所訶
T2122_.53.0894a15: 毀。未曾於彼起微恨心。*常興慈救而用觀
T2122_.53.0894a16:
T2122_.53.0894a17: 又成實論云。惡口罵辱小人不堪如石雨鳥。
T2122_.53.0894a18: 惡口罵詈大人堪受如華雨象。行者常觀前
T2122_.53.0894a19: 人本末因縁。或於過去爲我父母養育我身。
T2122_.53.0894a20: 不避罪福。未曾報恩。何須起瞋。或爲兄弟妻
T2122_.53.0894a21: 子眷屬。或是聖人昔爲善友。凡情不識何須
T2122_.53.0894a22: 加毀
T2122_.53.0894a23: 又攝論云。由觀五義以除瞋恚一觀一切衆
T2122_.53.0894a24: 生。無始已來於我有恩。二觀一切衆生。*常
T2122_.53.0894a25: 念念滅。何人能損何人被損。三觀唯法無衆
T2122_.53.0894a26: 生有何能損及所損。四觀一切衆生皆自受
T2122_.53.0894a27: 苦。云何復欲加之以苦。五觀一切衆生皆是
T2122_.53.0894a28: 我子。云何於中欲生損害。由此五觀故能滅
T2122_.53.0894a29:
T2122_.53.0894b01: 又報恩經云。假使熱鐵輪在我頂上旋。終不
T2122_.53.0894b02: 爲此苦而發於惡
T2122_.53.0894b03: 成論云。行慈心者。臥安覺安。不見惡夢。天
T2122_.53.0894b04: 護人愛。不毒不兵。水火不喪
T2122_.53.0894b05: 又四分律偈云
T2122_.53.0894b06:     忍辱第一道 佛説無爲最
T2122_.53.0894b07:     出家惱他人 不名爲沙門
T2122_.53.0894b08: 又遺教經云。能行忍者。乃可名爲有力大人
T2122_.53.0894b09: 又經云。見人之過口不得言。己身有惡則應
T2122_.53.0894b10: 發露
T2122_.53.0894b11: 又書云。聞人之過如聞父母之名。耳可得聞
T2122_.53.0894b12: 口不得言
T2122_.53.0894b13: 又經云。讃人之善不言己美
T2122_.53.0894b14: 又書云。君子揚人之美不伐其善
T2122_.53.0894b15: 又經云。布施不望彼報。若得人惠。毫髮已上
T2122_.53.0894b16: 皆當*祝願慚愧奉受
T2122_.53.0894b17: 又書云。公子有徳於人。願公子忘之。人有徳
T2122_.53.0894b18: 於公子。願公子勿忘
T2122_.53.0894b19: 又云。施人愼勿念。受施愼勿忘
T2122_.53.0894b20: 又經云。恕己可爲喩。勿殺勿行杖
T2122_.53.0894b21: 又書云。己所不欲勿施於人。當知内外
T2122_.53.0894b22: 教其本均同。雖形有黒白。然立行無殊。若乖
T2122_.53.0894b23: 斯旨便同鄙俗何依内外。如經云。佛爲衆生
T2122_.53.0894b24: 説法斷除無明暗惑。猶若良醫隨疾授藥。是
T2122_.53.0894b25: 名内教
T2122_.53.0894b26: 又書云天道無親唯仁是興。是名外教
T2122_.53.0894b27: 又若出家之人能觀苦空無常無我。厭離生
T2122_.53.0894b28: 志求出世。是爲依内。若乖斯行翻爲外
T2122_.53.0894b29: 俗。在家之人。若能厭捨俗情欣慕高志。專
T2122_.53.0894c01: 崇三寶修持四徳。奉行孝悌仁義禮智。貞和
T2122_.53.0894c02: 愛敬。能行斯行。翻同爲内。若違斯旨還同
T2122_.53.0894c03: 外道。在俗之人。能隨内教。便寤眞理心常
T2122_.53.0894c04: 會道。漸進勝途至趣菩提。既知如是。欲行
T2122_.53.0894c05: 此行。唯須自卑。推徳與他。如拭塵巾。攬垢
T2122_.53.0894c06: 向己。持淨與人。故經云。退而得者佛道也
T2122_.53.0894c07: 故書云。君子讓而得之爲是義故。常須進勝
T2122_.53.0894c08: 他人。*常須剋責己躬也
T2122_.53.0894c09: 忍徳部第三
T2122_.53.0894c10: 如大寶積經云。第三忍辱有十事。一不觀於
T2122_.53.0894c11: 我及我所相。二不念種性。三破除憍慢。四
T2122_.53.0894c12: 惡來不報。五觀無常想。六修於慈悲。七心不
T2122_.53.0894c13: 放逸。八捨於飢渇苦樂等事。九斷除瞋恚。十
T2122_.53.0894c14: 修習智慧。若人能成如是十事。當知是人能
T2122_.53.0894c15: 修於忍
T2122_.53.0894c16: 又月燈三昧經云。佛言。若有菩薩住於慈忍。
T2122_.53.0894c17: 有十種利益。何等爲十。一火不能燒。二刀不
T2122_.53.0894c18: 能割。三毒不能中。四水不能漂。五爲非人所
T2122_.53.0894c19: 護。六得身相莊嚴。七閉諸惡道。八隨其所樂
T2122_.53.0894c20: 生於梵天。九晝夜常安。十其身不離喜樂。又
T2122_.53.0894c21: 私呵三昧經云。佛言。忍有六事。得一切智。
T2122_.53.0894c22: 何等爲六。一得身力。二得口力。三得意力。四
T2122_.53.0894c23: 得神足力。五得道力。六得慧力
T2122_.53.0894c24: 又六度集經云。復有四種忍辱具足智慧。何
T2122_.53.0894c25: 等爲四。一於求法時忍他惡罵。二於求法時
T2122_.53.0894c26: 不避飢渇寒熱風雨。三於求法時隨順和
T2122_.53.0894c27: 阿闍梨行。四於求法時能忍空無相無願
T2122_.53.0894c28: 又比丘避女人惡名經偈云
T2122_.53.0894c29:     雖聞多惡名 苦行者忍之
T2122_.53.0895a01:     不應苦自言 亦不應起惱
T2122_.53.0895a02:     聞聲恐*悑者 是則林中獸
T2122_.53.0895a03:     是輕躁衆生 不成出家法
T2122_.53.0895a04:     仁者當堪耐 下中上惡聲
T2122_.53.0895a05:     執心堅住者 是則出家法
T2122_.53.0895a06:     不由他人語 令汝成劫賊
T2122_.53.0895a07:     亦不由他語 令汝得羅漢
T2122_.53.0895a08:     如汝自知己 諸天亦復知
T2122_.53.0895a09: 引證部第四
T2122_.53.0895a10: 如五分律云。佛告諸比丘。過去世時。阿練
T2122_.53.0895a11: 若池水邊有二雁。與一龜共結親友。後時池
T2122_.53.0895a12: 水涸竭。二雁作是議言。今此池水涸竭。親
T2122_.53.0895a13: 友必受大苦。議已語龜言。此池水涸竭。汝
T2122_.53.0895a14: 無濟理。可銜一木。我等各銜一頭。將汝著
T2122_.53.0895a15: 大水處。銜木之時愼不可語。即便銜之。經
T2122_.53.0895a16: 過聚落。諸小兒見皆言。雁銜龜去。龜即瞋
T2122_.53.0895a17: 言。何預汝事。即便失木。墮地而死。爾時世尊
T2122_.53.0895a18: 因此説偈言
T2122_.53.0895a19:     夫士之生 斧在口中 所以斫身
T2122_.53.0895a20:     由其惡言 應毀反譽 應譽反毀
T2122_.53.0895a21:     自受其殃 終無復樂
T2122_.53.0895a22: 佛言。龜者調達是也。昔以瞋語致有死苦。今
T2122_.53.0895a23: 復瞋罵如來墮大地獄
T2122_.53.0895a24: 又法句喩經云。昔者羅雲未得道時。心性麁
T2122_.53.0895a25: 獷言少誠信。佛勅羅雲。汝到賢提精舍中住。
T2122_.53.0895a26: 守口攝意勤修經戒。羅雲奉教作禮而去。住
T2122_.53.0895a27: 九十日慚愧自悔。晝夜不息。佛往見之。羅
T2122_.53.0895a28: 雲歡喜趣前禮佛。安繩床坐。佛踞繩床。告
T2122_.53.0895a29: 羅雲曰。澡槃取水。爲吾洗足。羅雲受教爲
T2122_.53.0895b01: 佛洗足。洗足已訖佛語羅雲。汝見澡*槃中
T2122_.53.0895b02: 洗足水不。羅雲白佛。唯然見之。佛語羅雲。
T2122_.53.0895b03: 此水可用食飮以不。羅雲白言。不可復用。
T2122_.53.0895b04: 所以者何。此水本實清淨。今以洗足受於塵
T2122_.53.0895b05: 垢。是故不可復用。佛語羅雲。汝亦如是。雖
T2122_.53.0895b06: 爲吾子國王之孫。捨世榮祿得爲沙門。不念
T2122_.53.0895b07: 精進攝身守口。三毒垢穢充滿胸懷。亦如此
T2122_.53.0895b08: 水不可復用。佛語羅雲。棄澡*槃中水。羅雲
T2122_.53.0895b09: 即棄。佛語羅雲。澡*槃雖空可用盛飮食不
T2122_.53.0895b10: 耶。白佛言。不可復用。所以然者。用有澡*槃
T2122_.53.0895b11: 之名曾受不淨故。佛語羅雲。汝亦如是。雖
T2122_.53.0895b12: 爲沙門。口無誠信。心性剛強。不念精進。曾
T2122_.53.0895b13: 受惡名。亦如澡*槃不中盛食。佛以足指撥
T2122_.53.0895b14: 却澡*槃。應時輪轉而走自跳而墮。數返乃
T2122_.53.0895b15: 止。佛語羅雲。汝寧惜澡*槃恐破不。羅雲白
T2122_.53.0895b16: 佛。洗足之器賤價之物。意中雖惜不大殷勤。
T2122_.53.0895b17: 佛語羅雲。汝亦如是。雖爲沙門不攝身口。麁
T2122_.53.0895b18: 言惡説多所中傷。衆所不愛智者不惜。身死
T2122_.53.0895b19: 神去輪轉三塗。自生苦惱。無量諸佛賢聖所
T2122_.53.0895b20: 不愛惜。亦如汝言不惜澡*槃。羅雲聞之慚愧
T2122_.53.0895b21: *悑悸。譬如戰象兩牙二耳四脚及尾九兵皆
T2122_.53.0895b22: 嚴先須護鼻。所以者何。象鼻軟脆中箭即死。
T2122_.53.0895b23: 人犯九惡唯當護口。所以護口。當畏三塗十
T2122_.53.0895b24: 惡盡犯。不護口者如象損鼻。人犯十惡不惟
T2122_.53.0895b25: 三塗毒痛辛苦。即説偈云
T2122_.53.0895b26:     我如象鬪 不恐中箭 常以誠信
T2122_.53.0895b27:     度無戒人 譬象調伏 可中王乘
T2122_.53.0895b28:     調爲尊人 乃受誠信
T2122_.53.0895b29: 羅雲聞佛懇惻之誨。感激自厲剋骨不忘。
T2122_.53.0895c01: 精進柔和懷忍如地。識想靜寂即得阿羅漢
T2122_.53.0895c02:
T2122_.53.0895c03: 又羅雲忍辱經云。爾時羅雲向一不信婆羅
T2122_.53.0895c04: 門家乞食。悋惜不與。羅雲被打頭破血出。復
T2122_.53.0895c05: 撮沙投鉢中。羅雲含忍心不加報。即持鉢
T2122_.53.0895c06: 至河洗頭鉢已。而自説云。我自行分衞。無
T2122_.53.0895c07: 事横忓我。我痛斯須間。奈彼長苦何。猶如
T2122_.53.0895c08: 利劍割臭屍。臭屍不知痛。非劍之不利。又如
T2122_.53.0895c09: 天甘露飼彼溷猪食。溷猪捨之走。非是甘露
T2122_.53.0895c10: 之不美。我以佛眞言訓世凶愚。凶愚不思。豈
T2122_.53.0895c11: 不然乎。還已白佛佛言。夫惡心之興。是
T2122_.53.0895c12: 之衰。輕薄惡人。命終于夜半。當入無擇地獄
T2122_.53.0895c13: 之中。獄鬼加痛。毒無不至。八萬四千歳其壽
T2122_.53.0895c14: 乃終。魂神更受含毒蟒身。毒還自害。其身
T2122_.53.0895c15: 終而復始。續受蝮形。常食沙土。萬歳乃畢。
T2122_.53.0895c16: 以瞋恚意向持戒人。故受毒身。以沙土投鉢
T2122_.53.0895c17: 中故。世世食沙土而死。罪畢爲人。母懷之時
T2122_.53.0895c18: 當有重病。家中日耗。兒生鈍頑。都無手足。
T2122_.53.0895c19: 其親驚怪。皆曰何妖來爲不祥。即取捐之著
T2122_.53.0895c20: 于四衢。路人往來無不愕然。競以瓦石刀杖
T2122_.53.0895c21: 撃頭。陷腦窮苦旬日乃死。死後魂靈即復更
T2122_.53.0895c22: 生。輒無手足。鈍頑如前。經五百世重罪乃
T2122_.53.0895c23: 畢。後生爲人常有頭痛之患。夫人處世不能
T2122_.53.0895c24: 忍者。所生之處不値佛世。違法遠僧。常在三
T2122_.53.0895c25: 塗。若蒙餘福。得出爲人。禀性常愚凶虐自
T2122_.53.0895c26: 逐。爲人醜陋衆所惡憎。生輒貧窮聖賢不
T2122_.53.0895c27:
T2122_.53.0895c28: 又雜阿含經云。爾時尊者舍利弗。大目
T2122_.53.0895c29: 連。住耆闍崛山中。時尊者舍利弗新&T061269;髮。時
T2122_.53.0896a01: 有伽吒及優波伽吒鬼。優波伽吒鬼見尊者
T2122_.53.0896a02: 舍利弗新&T061269;鬚髮。語伽吒鬼言。我今當往打
T2122_.53.0896a03: 彼沙門頭。伽吒鬼言。汝莫作是語。此沙門大
T2122_.53.0896a04: 徳大力。汝莫起瞋長夜得大不饒益苦。如是
T2122_.53.0896a05: 再三説。時優波伽吒鬼再三不用伽吒鬼語。
T2122_.53.0896a06: 即以手打尊者舍利弗頭。打已尋自言。喚燒
T2122_.53.0896a07: 我伽吒煮我伽吒。再三喚已陷入地中。墮阿
T2122_.53.0896a08: 鼻地獄。目連聞舍利弗爲鬼所打。即往問
T2122_.53.0896a09: 言。云何尊者苦痛可忍不。舍利弗答言。尊者
T2122_.53.0896a10: 目連雖復苦痛意能堪忍。不至大苦。目連語
T2122_.53.0896a11: 舍利弗言。奇哉尊者舍利弗。眞爲大徳大力。
T2122_.53.0896a12: 此鬼若以手打耆闍崛山者。能令碎如糠糩。
T2122_.53.0896a13: 況復打人而不苦痛。爾時舍利弗語目連。我
T2122_.53.0896a14: 實不大苦痛。時舍利弗大目揵連。共相慰勞。
T2122_.53.0896a15: 時世尊以天耳聞其語聲已。即説偈言
T2122_.53.0896a16:     其心如剛石 堅住不傾動
T2122_.53.0896a17:     染著心已離 瞋者不反報
T2122_.53.0896a18:     若如此修心 何有苦痛憂
T2122_.53.0896a19: 又新婆沙論云。曾聞過去此賢劫中。有王名
T2122_.53.0896a20: 羯利。時有仙人。號爲忍辱。住一林中勤修苦
T2122_.53.0896a21: 行。時羯利王除去男子。與内宮眷屬作諸伎
T2122_.53.0896a22: 樂。游戲林間縱意娯樂。經久疲厭而便睡眠。
T2122_.53.0896a23: 内宮諸女爲華果故游諸林間。遙見仙人。於
T2122_.53.0896a24: 自所止端身靜思。便馳趣之。皆集其所。到
T2122_.53.0896a25: 已頂禮圍繞而坐。仙人即爲説欲之過。所謂
T2122_.53.0896a26: 諸欲皆是不淨臭穢之法。是可呵責。是可厭
T2122_.53.0896a27: 患。誰有智者當習近之。諸姉皆應生厭捨離。
T2122_.53.0896a28: 王從睡覺不見諸女。便作是念。將無有人誘
T2122_.53.0896a29: 奪去耶。即拔利劍處處求覓。乃見諸女在仙
T2122_.53.0896b01: 人邊圍繞而坐。生大瞋恚。是何大鬼誘我諸
T2122_.53.0896b02: 女。即前問之。汝是誰耶。答言。我是仙人。復
T2122_.53.0896b03: 問。在此作何事耶。答言。修忍辱道。王作是
T2122_.53.0896b04: 念。此人見我瞋故便言我修忍辱。我今試之。
T2122_.53.0896b05: 即復問言。汝得非想非非想處定耶。答言。不
T2122_.53.0896b06: 得。次第責問。乃至汝得初靜慮耶。答言。不得。
T2122_.53.0896b07: 王倍瞋忿。語言。汝是未離欲人。云何恣情觀
T2122_.53.0896b08: 我諸女。復言我是修忍辱人。可申一臂試
T2122_.53.0896b09: 能忍不。爾時仙人便申一臂。王以利劍斬之。
T2122_.53.0896b10: 如斷藕根墮於地上。王復責問。汝是何人。答
T2122_.53.0896b11: 言。我是修忍辱人。時王復命申餘一臂。即復
T2122_.53.0896b12: 斬之。如前責問。仙人亦如前答言。我是修忍
T2122_.53.0896b13: 辱人。如是次斬兩足復截兩耳。又割其鼻。一
T2122_.53.0896b14: 一責問答皆如前。令仙人身七分墮地。作七
T2122_.53.0896b15: 瘡已王心便止。仙人告言。王今何故自生疲
T2122_.53.0896b16: 厭。假使斷我一切身分。猶如芥子乃至微塵。
T2122_.53.0896b17: 我亦不生一念瞋忿。所言忍辱終無有二。復
T2122_.53.0896b18: 發是願。如汝今日我實無辜。而斷我身令成
T2122_.53.0896b19: 七分。作七瘡孔。我未來世得阿耨菩提時。以
T2122_.53.0896b20: 大悲心不待汝請。最初令汝修七種道。斷七
T2122_.53.0896b21: 隨眠。當知爾時忍辱仙人者。即今世尊釋迦
T2122_.53.0896b22: 牟尼是。羯利王者。即今具壽憍陳那是。
T2122_.53.0896b23: 故憍陳那見聖諦已。佛以神力除彼闇障。令
T2122_.53.0896b24: 其憶念過去世時。使便自見爲羯利王佛爲
T2122_.53.0896b25: 仙人。自以利劍斷佛七支作七瘡孔。佛不瞋
T2122_.53.0896b26: 恨*反以誓願欲饒益之。佛豈違背昔願。憍陳
T2122_.53.0896b27: 那聞已極懷恥愧。合掌恭敬
T2122_.53.0896b28: 法苑珠林卷第八十二
T2122_.53.0896b29:
T2122_.53.0896c01:
T2122_.53.0896c02:
T2122_.53.0896c03: 法苑珠林卷第八十
T2122_.53.0896c04:  *西明寺沙門釋道*世撰 
T2122_.53.0896c05: 六度篇第八十五之四
T2122_.53.0896c06: 精進部第四 別四部
T2122_.53.0896c07:   述意部 懈墮部 策修部 進益部
T2122_.53.0896c08: 述意部第一
T2122_.53.0896c09: 夫忍行之情猶昧。審的之旨未顯。所以策
T2122_.53.0896c10: 令心不懈。是故經曰。汝等比丘。當勤精進。
T2122_.53.0896c11: 十力慧日既已潜沒。汝等當爲無明所覆。又
T2122_.53.0896c12: 言。闡提之人屍臥終日。當言成道無有是處。
T2122_.53.0896c13: 釋論云。在家懈怠失於俗利。出家懶*墮喪
T2122_.53.0896c14: 於法寶。是以斯那勇猛諸佛稱揚。迦葉精奇
T2122_.53.0896c15: 如來述讃。書云。夙興夜寐。竭力致身。乃曰
T2122_.53.0896c16: 忠臣。方稱孝子。故知放逸懈怠之所不尚。精
T2122_.53.0896c17: 進劬勞無時不可。豈得恣其愚懷縱情憍蕩。
T2122_.53.0896c18: 致使善根種子不復開敷。道樹枝條彌加枯
T2122_.53.0896c19: 瘁。況復命屬死王名繋幽府。奄歸長夜頓罷
T2122_.53.0896c20: 資糧。冥曹拷問將何酬答。當於此時悔
T2122_.53.0896c21: 何及。是故令者勸諸行人。聞身餘力預備前
T2122_.53.0896c22: 糧。常須檢校三業。勿令違於六時。毎於晝
T2122_.53.0896c23: 夜。從旦至中。從中至暮。從暮至夜。從夜至
T2122_.53.0896c24: 曉。乃至一時一剋。一念一刹那。檢校三業。
T2122_.53.0896c25: 幾心行善。幾心行惡。幾心行孝。幾心行逆。幾
T2122_.53.0896c26: 心行厭離財色心。幾心行貪著財色心。幾心
T2122_.53.0896c27: 行人天善根業。幾心行三塗不善業。幾心厭
T2122_.53.0896c28: 離名聞著我心。幾心貪求名聞著我心。幾心
T2122_.53.0896c29: 欣修三乘出世心。幾心輕慢三乘深樂世間
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