SAT DB

T2122_.53.0609a01: 現是化。汝當深識之。聖衆不可量。如偈説
T2122_.53.0609a02: 曰
T2122_.53.0609a03:     譬如以蚊嘴猶可測海底
T2122_.53.0609a04:     一切天與人無能量僧者
T2122_.53.0609a05:     僧以功徳貴猶尚不分別
T2122_.53.0609a06:     而汝以年歳稱量諸大徳
T2122_.53.0609a07:     大小生於智不在於老少
T2122_.53.0609a08:     有智勤精進雖少而是老
T2122_.53.0609a09:     懈怠無智慧雖老而是少
T2122_.53.0609a10: 汝今平量僧。是則爲大失。如欲以一指測知
T2122_.53.0609a11: 大海底。爲智者之所笑。汝不聞佛説。四事雖
T2122_.53.0609a12: 小而不可輕。太子雖小當爲國王。是不可輕。
T2122_.53.0609a13: 蛇子雖小毒能殺人。亦不可輕。小火雖微能
T2122_.53.0609a14: 燒山野。亦不可輕。沙彌雖小得聖神通。最不
T2122_.53.0609a15: 可輕。檀越聞是事已。見是神通力。身驚毛竪。
T2122_.53.0609a16: 合手白諸沙彌言。諸聖人等。我今懺悔。我是
T2122_.53.0609a17: 凡夫心常懷罪。今欲請問。於佛僧寶中信心
T2122_.53.0609a18: 清淨。何者福勝。答言。我等初不見佛僧寶中
T2122_.53.0609a19: 有増減。何以故。如佛一時入舍婆提城乞食。
T2122_.53.0609a20: 有婆羅門姓婆羅埵逝。佛數數到其家乞食。
T2122_.53.0609a21: 心作是念。是沙門何以來數數如負其債。佛
T2122_.53.0609a22: 時説偈言
T2122_.53.0609a23:     時雨數數墮五穀數數成
T2122_.53.0609a24:     數數修福業數數受果報
T2122_.53.0609a25:     數數受生法故受數數死
T2122_.53.0609a26:     聖法數數成誰數數生死
T2122_.53.0609a27: 婆羅門聞是偈已。大聖具知我心慚愧。取鉢
T2122_.53.0609a28: 入舍。盛滿美食以奉上佛。佛不受作是言。我
T2122_.53.0609a29: 爲説偈故得此食。我不食也。婆羅門言。是食
T2122_.53.0609b01: 當與誰。佛言。我不見天及人能消是食者。汝
T2122_.53.0609b02: 持去置少草地。若無＊蟲水中。即如佛教。持
T2122_.53.0609b03: 食著無＊蟲水中。水即大沸煙火倶出。如投大
T2122_.53.0609b04: 熱鐵。婆羅門見已驚＊悑言。未曾有也。乃至
T2122_.53.0609b05: 食中神力如是。禮佛懺悔乞出家受戒。漸漸
T2122_.53.0609b06: 斷結得阿羅漢道。復有摩訶憍曇彌。以金色
T2122_.53.0609b07: 上下寶衣奉。佛佛勸施僧。能消能受。故知
T2122_.53.0609b08: 佛寶僧寶福無多少。故説偈言
T2122_.53.0609b09:     若人愛敬佛亦當愛敬僧
T2122_.53.0609b10:     不當有分別同皆爲寶故
T2122_.53.0609b11: 又法句喩經。世尊説偈云
T2122_.53.0609b12:     人當念有意毎食自知少
T2122_.53.0609b13:     從是痛用薄節消而保壽
T2122_.53.0609b14: 又雜譬喩經云。昔者舍衞國有一貧家。庭中
T2122_.53.0609b15: 有蒲萄樹。上有數穗。念施道人。時國王先
T2122_.53.0609b16: 前請食一月。是貧家力勢不如王。正懸一月
T2122_.53.0609b17: 乃得一道人。便持施之。語道人言。念欲施來
T2122_.53.0609b18: 已經一月。今乃得願。道人語優婆夷。已一月
T2122_.53.0609b19: 中施。優婆夷言。我但施一穗蒲＊萄。那得一
T2122_.53.0609b20: 月施耶。道人言。但一月中念欲捨施。則爲一
T2122_.53.0609b21: 月也◎
T2122_.53.0609b22: 法苑珠林卷第四十一
T2122_.53.0609b23:
T2122_.53.0609b24:
T2122_.53.0609b25:
T2122_.53.0609b26:
T2122_.53.0609b27:
T2122_.53.0609b28:
T2122_.53.0609b29:
T2122_.53.0609c01:
T2122_.53.0609c02:
T2122_.53.0609c03: 法苑珠林卷第四十二
T2122_.53.0609c04: 　＊西明寺沙門釋道世撰　
T2122_.53.0609c05: ◎愛請篇第三十九之二
T2122_.53.0609c06: 聖僧部第三
T2122_.53.0609c07: 自大覺泥洹法歸衆聖。開士應眞導揚末教。
T2122_.53.0609c08: 並飛化衆刹隨縁攝誘。感殊則同室天隔。應
T2122_.53.0609c09: 合則異境對顏。宋泰始之末正勝寺釋法願。
T2122_.53.0609c10: 正喜寺釋法鏡等。始圖畫聖僧列坐標擬。迄
T2122_.53.0609c11: 至唐初亟降靈瑞。或足趾顯露半現於柱間。
T2122_.53.0609c12: 或植杖遺跡印陷於平地。所以梁帝聞而讃
T2122_.53.0609c13: 悦敬心翹仰。家國休感必於齋供。到永明八
T2122_.53.0609c14: 年。帝躬弗悆。雖和鵲廌術而茵枕猶滯。乃
T2122_.53.0609c15: 結心發誓歸命聖僧。勅於延昌殿内七日祈
T2122_.53.0609c16: 請。供飯諸佛及衆聖賢。齋室嚴峻輕塵不動。
T2122_.53.0609c17: 七日將滿方感靈應。乃有天香妙氣洞鼻徹
T2122_.53.0609c18: 心。映蔽燻鑪無復芳勢。又足影屣跡布滿
T2122_.53.0609c19: 堂中。振錫清越響發牖外。覩蹤聞香皆肅然
T2122_.53.0609c20: 魂聳。時有徐光顯等十有餘人。咸同見聞登
T2122_.53.0609c21: 共奏啓。於是齋坐既畢而御膳康復。所以遍
T2122_.53.0609c22: 朝歸依明驗神應。其後徐光顯等。道俗數
T2122_.53.0609c23: 人設齋奉請。並有徴瑞。聖人通感不可備載」
T2122_.53.0609c24: 如昔有樹提伽長者。造旃檀鉢著絡嚢中。懸
T2122_.53.0609c25: 高象牙杙上。作是言。若沙門婆羅門。不以梯
T2122_.53.0609c26: 杖能得者即與之。諸外道知欲現神通。無
T2122_.53.0609c27: 智挑頭而去。賓頭盧聞是事。問目連言。實
T2122_.53.0609c28: 爾不。答言。實爾。汝師子吼中第一。便往取
T2122_.53.0609c29: 之。其目連懼佛教不肯取。賓頭盧即往其舍
T2122_.53.0610a01: 入禪定。便於座上申手取鉢。依四分律。當
T2122_.53.0610a02: 時坐於方石縱廣極大。逐身飛空。得鉢已還
T2122_.53.0610a03: 去。佛聞呵責。云何比丘爲外道鉢而於未受
T2122_.53.0610a04: 戒人前現神通力。從今盡形擯汝。不得住閻
T2122_.53.0610a05: 浮提。於是賓頭盧如佛教勅往西瞿耶尼。教
T2122_.53.0610a06: 化四衆廣宣佛法。閻浮提四部弟子思見賓
T2122_.53.0610a07: 頭盧白佛。佛聽還坐。現神足故不聽涅繋。勅
T2122_.53.0610a08: 令爲末世四部衆作福田。其亦自誓。三天下
T2122_.53.0610a09: 有請悉赴。又阿育王經。海意比丘從 &T055114;

乘空
T2122_.53.0610a10: 爲王説偈云
T2122_.53.0610a11:     汝身同人身汝力過人力
T2122_.53.0610a12:     應令我知之爲汝作神力
T2122_.53.0610a13: 王發心請四方僧説偈云
T2122_.53.0610a14:     有諸阿羅漢當來攝受我
T2122_.53.0610a15:     我請阿羅漢當悉來此處
T2122_.53.0610a16: 故依請賓頭盧經云。如天竺優婆塞國王長
T2122_.53.0610a17: 者。若設一切會者。常請賓頭盧頗羅墮誓阿
T2122_.53.0610a18: 羅漢。賓頭盧者字也。頗羅＊墮誓者姓也。其
T2122_.53.0610a19: 人爲樹提長者現神足。故佛遏之不聽涅槃。
T2122_.53.0610a20: 勅令末法四部衆生作福田。請時於靜處燒
T2122_.53.0610a21: 香禮拜。向天竺摩梨山至心稱名言。大徳賓
T2122_.53.0610a22: 頭盧頗羅＊墮誓。受佛教勅爲末法人作福田。
T2122_.53.0610a23: 願受我請於此處食。若新作屋舍亦應請之。
T2122_.53.0610a24: 願受我請於此舍床敷上宿。若普請衆僧澡
T2122_.53.0610a25: 浴時。亦應請之言。受我請於此洗浴。及未明
T2122_.53.0610a26: 前見香湯灰水澡豆楊枝香油。調和冷暖如
T2122_.53.0610a27: 人浴法。開戸請入然後閉戸。如人浴訖頃。衆
T2122_.53.0610a28: 僧乃入。凡欲會食澡浴要須一切請僧至心
T2122_.53.0610a29: 求解脱。不疑不昧。信心清淨。然後可屈。近世
T2122_.53.0610b01: 有一長者。聞説賓頭盧大阿羅漢受佛教勅
T2122_.53.0610b02: 爲末法人作福田。即如法施設大會。至心請
T2122_.53.0610b03: 賓頭盧。 &T021794;

下遍敷好華欲以驗之。大衆
T2122_.53.0610b04: 食訖發 &T021794;

＊

。華皆萎黄。懊惱自責。不知過
T2122_.53.0610b05: 所從來。更復精竭審問經師。重設大會。如前
T2122_.53.0610b06: 布施。華亦復皆萎。復更傾竭盡家財産復
T2122_.53.0610b07: 作大會。猶亦如前。懊惱自責更請百餘法師。
T2122_.53.0610b08: 求請所失懺謝罪過。如向上座一人年老。四
T2122_.53.0610b09: 布悔其愆咎。上座告之。汝三會請我我皆受
T2122_.53.0610b10: 請。汝自使奴門中見遮。以我年老衣服弊壞
T2122_.53.0610b11: 謂是被擯。頼提沙門不肯見前。我以汝請欲
T2122_.53.0610b12: 強入。汝奴以杖打我頭破。額右角瘡是。第
T2122_.53.0610b13: 二會亦來復不見前。我欲強入復打我頭。額
T2122_.53.0610b14: 中瘡是。第三會復亦來如前被打頭。額左角
T2122_.53.0610b15: 瘡是。汝自爲之。何所懊惋。言已不現。長者乃
T2122_.53.0610b16: 知是賓頭盧。自爾已來。諸人設福皆不敢遮
T2122_.53.0610b17: 門。若得賓頭盧來其坐處。華即不萎。若新立
T2122_.53.0610b18: 房舍床榻欲請賓頭盧時。皆當香湯灑地然
T2122_.53.0610b19: 香油燈新床新褥褥上奮綿敷之以白練覆
T2122_.53.0610b20: 上。初夜如法請之。還閉房戸。愼勿輕慢窺看。
T2122_.53.0610b21: 皆各至心信其必來。精誠感徹無不至也。來
T2122_.53.0610b22: 則＊褥上現有臥處。浴室亦現用湯水處。受大
T2122_.53.0610b23: 會請時。或在上座。或在中座。或在下座。現作
T2122_.53.0610b24: 隨處僧形。人求其異終不可得。去後見坐處。
T2122_.53.0610b25: 華不萎乃知之矣
T2122_.53.0610b26: 述曰。今見齋家多不依法。但逐人情安置。凡
T2122_.53.0610b27: 人全不憂佛及聖僧。既如前經所説。施主
T2122_.53.0610b28: 先須預掃灑佛堂及安置聖僧坐處。洗浴潔
T2122_.53.0610b29: 身。燒上名香。懸繒幡蓋。散衆雜華。手執香鑪
T2122_.53.0610c01: 盡誠敬仰。奉請三寶及以聖僧。十方法界一
T2122_.53.0610c02: 切聖凡亦皆普請。受弟子請降屈聖儀來臨
T2122_.53.0610c03: 住宅。合家大小並共虔誠。預前七日已來發
T2122_.53.0610c04: 此重心。若是貧家無好香華。復無安置之處。
T2122_.53.0610c05: 然須臨時斟酌。僧未坐前先上好處安置佛
T2122_.53.0610c06: 座。掃灑如法。其次好處安聖僧座。敷設軟物
T2122_.53.0610c07: 新白淨者。布綿在上。若施主心重有感。食
T2122_.53.0610c08: 訖候看似人坐處。即知報身來訃。若無相現
T2122_.53.0610c09: 但化身來。若全輕慢報化倶不至。其座不
T2122_.53.0610c10: 得彩畫錦綺綾羅金銀雜飾及散華置上。雖
T2122_.53.0610c11: 是羅漢然共凡僧。同受二百五十別解脱戒。
T2122_.53.0610c12: 所以不受雜綵金銀等物。若是諸佛菩薩大
T2122_.53.0610c13: 乘之人。非局出家相者。所以得受種種供養。
T2122_.53.0610c14: 安聖僧座及以獻食。亦不得越過尺六高處
T2122_.53.0610c15: 安置。尺六已下如法僧座則得。亦不得作塑
T2122_.53.0610c16: 形聖僧在座安置。儻報身自來豈可推却＊塑
T2122_.53.0610c17: 像而坐。亦不得在寺將常住僧器盛食。恐報
T2122_.53.0610c18: 身來不可觸僧淨器而食。若用鉢盂及俗盤
T2122_.53.0610c19: 器獻者。即通化報。最爲如法。若有聖僧錢還
T2122_.53.0610c20: 入聖僧用。將置鉢盂匙箸銅盌手巾。及將買
T2122_.53.0610c21: 上好盤器皿背上朱書題字記之。餘人不敢
T2122_.53.0610c22: 雜用日別隨家常食。毎旦及午盛食。常獻佛
T2122_.53.0610c23: 及僧。豈非好事。更有餘錢買取一胡床及一
T2122_.53.0610c24: 油單。食訖澡豆淨洗置胡床上。以油帊覆
T2122_.53.0610c25: 之。日別如是表供養三寶。心常不絶大得功
T2122_.53.0610c26: 徳。若多得錢即如西國寺法。及俗人舍空靜
T2122_.53.0610c27: 上處爲聖僧造房堂。隨四時冬夏安物供養。
T2122_.53.0610c28: 若在夏内。堂内日別敷好淨席。襯身單敷銅
T2122_.53.0610c29: 盆銅瓶澡豆淨巾。若至午前并獻飮食。夜中
T2122_.53.0611a01: 然燈燒香。隨心量力如法供養。若至冬寒。安
T2122_.53.0611a02: 被厚帔氈＊褥炭火湯水燈明隨時供養。縱有
T2122_.53.0611a03: 餘長聖僧錢財。不得將入別僧乃至常住僧
T2122_.53.0611a04: 用。亦不得入佛法用。亦不得作別聖僧形。數
T2122_.53.0611a05: 見有人索聖僧錢。＊彩畫佛形及四壁畫聖僧
T2122_.53.0611a06: 迦葉阿難等形。以賓頭盧羅漢聖人現在不
T2122_.53.0611a07: 入涅槃。既不得聖僧囑授進止。豈得互用
T2122_.53.0611a08: 浪將別入。若己用者並須倍還。不還得罪。故

T2122_.53.0611a09:

四分律云。許此處不得異處得罪

如似己物他
人不問己身

T2122_.53.0611a10:

餘人輒將作別
用豈可得不

上來所述並依經律聖意録之。不

T2122_.53.0611a11: 得不行。三寶物重不得互用。恐差之毫毛失
T2122_.53.0611a12: 之千里。誠言不墜省己用之。故梁武帝時。
T2122_.53.0611a13: 漢國大徳英儒。共請西域三藏。纂集聖僧法
T2122_.53.0611a14: 用。翻出五卷。如前所述並亦同之◎
T2122_.53.0611a15: ◎施食部第四
T2122_.53.0611a16: 如涅槃經云。因曠野鬼神爲授不殺戒。已
T2122_.53.0611a17: 以不食肉故氣力虚弱命欲將終。佛告鬼言。
T2122_.53.0611a18: 我勅聲聞弟子。隨有佛法處。悉施汝等食。若
T2122_.53.0611a19: 有住處不能施者。是魔眷屬。非我弟子眞聲
T2122_.53.0611a20: 聞也。然出衆生食時須有分齊。若食他施主
T2122_.53.0611a21: 食。即須依五分律。云若與乞兒鳥狗等。並

T2122_.53.0611a22:

應量己分内減施與之。不得取分外施

比見
道俗

T2122_.53.0611a23:

至於齋上施主儉約不與妻兒。先供衆僧將爲福田。僧
等不量。前食多少。先自飽食。多將施食。乞飼鳥犬損

T2122_.53.0611a24:

他施主。又自得罪。若取分内。
或將己食。任意多少。不論限約

又十二頭陀經

T2122_.53.0611a25: 云。若得食時應作是念。見渇乏衆生以一分
T2122_.53.0611a26: 施之。我爲施主。彼爲受者。施已作是願言。令
T2122_.53.0611a27: 一切衆生興福救之。莫墮慳貪。持至空靜
T2122_.53.0611a28: 處。減一段著淨石上施諸禽獸。亦如上願。正
T2122_.53.0611a29: 欲食時作是念言。身中有八萬戸蟲。蟲得此
T2122_.53.0611b01: 食皆悉安隱。我今以食施此諸蟲。後得道時
T2122_.53.0611b02: 當以法施汝。是爲不捨衆生
T2122_.53.0611b03: 又灌佛形像經云。佛告大衆。世人多有發意
T2122_.53.0611b04: 求所願者。布施之日不計多少。趣使充饒。
T2122_.53.0611b05: 事業畢竟。殘有餚饌噉食不盡。皆當送與守
T2122_.53.0611b06: 寺中持法沙門衆僧。自共分之。以出物時當
T2122_.53.0611b07: 望生福。不應各各競分歸與妻子。是爲種於
T2122_.53.0611b08: 石上根株焦盡終無生時。今以布施者。餘福
T2122_.53.0611b09: 重以施僧。是爲施一得萬倍報
T2122_.53.0611b10: 又四分律施僧粥得五種利益。一除飢。二除
T2122_.53.0611b11: 渇。三消宿食。四大小便調適。五眼目精明。僧
T2122_.53.0611b12: 祇律施粥得十種利益。故偈云
T2122_.53.0611b13:     持戒清淨人所奉恭敬隨時以粥施
T2122_.53.0611b14:     十利饒益於行者色力壽樂辭清辯
T2122_.53.0611b15:     宿食風除飢渇消是名爲藥佛所説
T2122_.53.0611b16:     欲生人天長壽樂今當以粥施衆僧
T2122_.53.0611b17: 又食施獲五福報經云。佛告諸比丘。當知食
T2122_.53.0611b18: 以節度受而不損。佛言。人持飯食施人。有
T2122_.53.0611b19: 五功徳。令人得道。智者消息意度弘廓。則獲
T2122_.53.0611b20: 五福。何等爲五。一曰施命。二曰施色。三曰施
T2122_.53.0611b21: 力。四曰施安。五曰施辯。何謂施命。人不得食
T2122_.53.0611b22: 時顏色樵瘁不可顯示。不過七日奄忽壽終。
T2122_.53.0611b23: 是故智者則爲施食。其施食者則爲施命。其
T2122_.53.0611b24: 施命者世世長壽生天世間。壽命延長不中
T2122_.53.0611b25: 夭傷。自然福報則富無量。是爲施命。何謂
T2122_.53.0611b26: 施色。人不得食時顏色＊樵瘁不可顯示。是
T2122_.53.0611b27: 故智者則爲施食。其施食者則爲施色。其施
T2122_.53.0611b28: 色者世世端正。生天世間顏色暐曄。人見
T2122_.53.0611b29: 歡喜稽首作禮。是爲施色。何謂施力。人不
T2122_.53.0611c01: 得食時。身羸意弱所作不能。是故智者則爲
T2122_.53.0611c02: 施食。其施食者則爲施力。其施力者世世多
T2122_.53.0611c03: 力。生天人間力無等雙。出入進止力不耗減。
T2122_.53.0611c04: 是爲施力。何謂施安。人不得食時心愁身危。
T2122_.53.0611c05: 坐起不定不能自安。是故智者則爲施食。其
T2122_.53.0611c06: 施食者則爲施安。其施安者世世安隱。生天
T2122_.53.0611c07: 人間不遇衆殃。其所到處常遇賢良。財富
T2122_.53.0611c08: 無量不中夭傷。是爲施安。何謂施辯。人不得
T2122_.53.0611c09: 食時身羸意弱口不能言。是故智者則爲施
T2122_.53.0611c10: 食。其施食者則爲施辯口。説法利無所質
T2122_.53.0611c11: 礙。慧辯通達。生天世間。聞者歡喜靡不稽
T2122_.53.0611c12: 首聽採法言。是爲五福食之報也
T2122_.53.0611c13: 又増一阿含經云。施有五事名爲應時。一遠
T2122_.53.0611c14: 來。二遠去。三病時。四冷熱時。五初得果苽。
T2122_.53.0611c15: 若得新穀先與持戒精進人。然後自食。又施
T2122_.53.0611c16: 有三法。一送食至寺名上。就舍供養名中。造
T2122_.53.0611c17: 舍乞施發心供養名下
T2122_.53.0611c18: 又長阿含經云。佛命阿難。吾渇欲飮。汝取水
T2122_.53.0611c19: 來。阿難白言。向有五百乘車。於上流渡。水
T2122_.53.0611c20: 濁未清。可以洗足。不中飮也。如是三勅阿難。
T2122_.53.0611c21: 汝取水來。阿難白言。今拘孫河去此不遠。清
T2122_.53.0611c22: 冷可飮。亦可澡浴。時有鬼神居在雪山。篤信
T2122_.53.0611c23: 佛道。即以鉢盛八種淨水奉上世尊。佛爲愍
T2122_.53.0611c24: 彼故爲受之
T2122_.53.0611c25: 食時部第五
T2122_.53.0611c26: 問曰。何名食時。何名過時。答曰。依四分律

T2122_.53.0611c27:

云。謂明相出時始得食粥

明相未出
即是非時

乃至日中。

T2122_.53.0611c28:

案此午時爲法即是食時

依僧祇律云過此午時影
一髮一瞬草葉等即是非

T2122_.53.0611c29:

時

四天下准此皆同。故毘羅三昧經。世尊爲

T2122_.53.0612a01: 法惠菩薩説云。食有四種。旦天食時。午法
T2122_.53.0612a02: 食時。暮畜生食時。夜鬼神食時。佛斷六趣因
T2122_.53.0612a03: 令同三世佛。故日午時是法食時也。過此已
T2122_.53.0612a04: 後同於下趣。非上食時。故曰非時也。十誦律
T2122_.53.0612a05: 云。唯天得過中食無罪
T2122_.53.0612a06: 又十誦律云。有閻浮比丘。至西拘耶尼用閻
T2122_.53.0612a07: 浮提時。拘耶尼比丘往餘三方亦如是。若此
T2122_.53.0612a08: 間宿則用此間時。若在彼宿則用彼間時。餘
T2122_.53.0612a09: 三方亦爾。故摩徳勒伽論問。頗有非時食不
T2122_.53.0612a10: 犯耶。答曰有。若住北欝單越。用彼食時不犯。
T2122_.53.0612a11: 餘方亦爾。若在閻浮日正午時。北方是夜半。
T2122_.53.0612a12: 東方是日沒。西方是日出。餘方互轉可知
T2122_.53.0612a13: 又薩婆多論曰。釋時有四。一始從日出乃至
T2122_.53.0612a14: 日中。其明轉熾名之爲時。從中已後至後夜
T2122_.53.0612a15: 分其明滅沒。故名非時。二從旦至中是作食
T2122_.53.0612a16: 時。乞不生惱故名爲時。從中已後至於夜分。
T2122_.53.0612a17: 是俗人醼會游戲之時。入村乞食多有觸惱。
T2122_.53.0612a18: 故名非時。三從旦至中俗人作務婬亂未發。
T2122_.53.0612a19: 乞不生惱。故名爲時。從中已後事務休息婬
T2122_.53.0612a20: 戲言笑。入村乞食喜被誹謗。故名非時。四從
T2122_.53.0612a21: 旦至中是乞食時。得食濟身寧心修道。事順
T2122_.53.0612a22: 應法。故名爲時。從中已後宜應修道。非乞食
T2122_.53.0612a23: 時。故名非時
T2122_.53.0612a24: 食法部第六
T2122_.53.0612a25: 如大遺教經云。比丘欲食時。當爲檀越燒香
T2122_.53.0612a26: 三唄。讃揚布施可食美食。又從上座教言。道
T2122_.53.0612a27: 士各自出澡手漱口已還各就座而坐。各説
T2122_.53.0612a28: 一偈。以隨次起。不得踰越
T2122_.53.0612a29: 又増一阿含經云。若有設供者。手執香鑪而
T2122_.53.0612b01: 唱時至。佛言。香爲佛使。故須燒香遍請十方

T2122_.53.0612b02:

既知燒香本擬請佛。爲凡夫心隔目覩不知。佛令燒香
遍請十方一切凡聖。表呈福事騰空普赴。正行香作唄

T2122_.53.0612b03:

時。一切道俗依華
嚴經各説一偈云

T2122_.53.0612b04: 戒香定香解脱香光明雲臺遍世界
T2122_.53.0612b05: 供養十方無量佛見聞普熏證寂滅
T2122_.53.0612b06: 又三千威儀經云。坐受香亦得。爲女人行香。

T2122_.53.0612b07:

恐觸不染著。故開坐受

若恐譏慢令懸放下亦得
男子行香女人受香翻前

T2122_.53.0612b08:

即
是

述曰。若得衣食不簡精麁。但得支濟身命

T2122_.53.0612b09: 令得修道。便合佛意。如膏車須油何簡精
T2122_.53.0612b10: 妙。但令運轉得達前所。即是佳事。故雜寶藏
T2122_.53.0612b11: 經。世尊説偈云
T2122_.53.0612b12:     此身猶如車好惡無所擇
T2122_.53.0612b13:     香油及臭脂等同於調利
T2122_.53.0612b14: 又智度論云。食爲行道。不爲益身。如芻馬
T2122_.53.0612b15: 豢猪無異。若初得食時。先獻三寶後施四
T2122_.53.0612b16: 生。故華嚴經偈云
T2122_.53.0612b17:     若得食時當願衆生爲法供養
T2122_.53.0612b18:     志在佛道
T2122_.53.0612b19: 又優婆塞戒經云。若自造作衣服鉢器。先奉
T2122_.53.0612b20: 上佛。并令父母師長和尚先一受用。然後自
T2122_.53.0612b21: 服。若上佛者。以華香贖。凡所食噉要先施於
T2122_.53.0612b22: 沙門梵志。然後自食也。正下食時復須作念。
T2122_.53.0612b23: 初下一匙飯時。願斷一切惡盡。下第二匙時。
T2122_.53.0612b24: 願修一切善滿。下第三匙時。所修善根迴
T2122_.53.0612b25: 施衆生普共成佛。若不能口口作念。臨欲食
T2122_.53.0612b26: 時總作一念亦得。故摩徳勒伽論云。若得食
T2122_.53.0612b27: 時口口作念。得衣時著著作念。入房時入入
T2122_.53.0612b28: 作念。若鈍根者總作一念。故華嚴經第六卷。
T2122_.53.0612b29: 菩薩有一百四十願。凡所施爲皆誦偈念。如
T2122_.53.0612c01: 此食者非有煩惱。利生物善。故増一阿含經
T2122_.53.0612c02: 云。施中上者不過法施。業中上者不過法業。
T2122_.53.0612c03: 恩中上者不過法恩。若過分飽食則氣急。身
T2122_.53.0612c04: 滿百脈不通。令心壅塞坐念不安。若限分
T2122_.53.0612c05: 少食則身羸心懸意慮無固。故増一阿含經
T2122_.53.0612c06: 偈云
T2122_.53.0612c07:     多食致患苦少食氣力衰
T2122_.53.0612c08:     處中而食者如秤無高下
T2122_.53.0612c09: 薩遮尼乾子經偈云
T2122_.53.0612c10:     噉食太過人身重多懈怠
T2122_.53.0612c11:     現在未來世於身失大利
T2122_.53.0612c12:     睡眠自受苦亦惱於他人
T2122_.53.0612c13:     迷悶難寤寐應時籌量食
T2122_.53.0612c14: 述曰。所以出家之人欲食之時先以淨手從
T2122_.53.0612c15: 他受者。爲出家高勝不同凡下。故須受已而
T2122_.53.0612c16: 食。故薩婆多論。比丘受食凡有五意。一爲

T2122_.53.0612c17:

斷竊盜因縁故

自取而食
迹同盜相

二爲作證明故

儻有
失脱

T2122_.53.0612c18:

不干
比丘

三爲止誹謗故

出家自取
非是高勝

四爲成少欲知足

T2122_.53.0612c19:

故

若當不受
非同儉素

五爲生他信敬心故

見受而食
外道生信

如昔有

T2122_.53.0612c20: 一比丘。與外道共行止一樹下。樹上有果。食
T2122_.53.0612c21: 時將到。外道語比丘云。上樹取果。比丘言。我
T2122_.53.0612c22: 戒法中樹過人不應上。又語比丘言。何不搖
T2122_.53.0612c23: 樹取果。比丘言。我戒法中不得自搖樹落果。
T2122_.53.0612c24: 外道聞已自上樹取果。擲地與之。語比丘
T2122_.53.0612c25: 言。取果食。比丘言。我戒法中不得不受而
T2122_.53.0612c26: 食。外道下樹取果授與比丘。外道既見如此。
T2122_.53.0612c27: 於一果上尚有如此法用。何況出世之法。外
T2122_.53.0612c28: 道遂生信敬。心知佛法清淨不同外道。於是
T2122_.53.0612c29: 即隨比丘。於佛法中出家修道。尋得漏盡
T2122_.53.0613a01: 又舍利弗問經云。佛言。外道梵志尚知受食
T2122_.53.0613a02: 取。況我弟子而不受食。但一切諸物不得不
T2122_.53.0613a03: 受。唯除生寶及施女人。若作法者猶應授與
T2122_.53.0613a04: 體上之衣。若貯金器受則制施
T2122_.53.0613a05: 又十誦律云。舍衞國中摩訶迦羅比丘受一
T2122_.53.0613a06: 切糞掃衣食。有死人處衣食。皆取持至水上。
T2122_.53.0613a07: 淨洗已不受便食。常在死人處住。有疫病時
T2122_.53.0613a08: 便不入城。時人皆謂噉死人肉。惡名流布。諸
T2122_.53.0613a09: 比丘白佛。佛集比丘僧制云。從今諸比丘不
T2122_.53.0613a10: 受食著口中得罪
T2122_.53.0613a11: 又大方等陀羅尼經云。又受食時莫視女色。
T2122_.53.0613a12: 但自念言。我心中毒箭當云何拔。用視女色
T2122_.53.0613a13: 爲。我從無始世來坐以女色墮於三塗。無有
T2122_.53.0613a14: 出期。觀諸六塵亦應如是。我諸弟子不應著
T2122_.53.0613a15: 此。如是諸賊喪人善功
T2122_.53.0613a16: 述曰。一切僧食並須平等無問凡聖。上下均
T2122_.53.0613a17: 普。故僧祇律云。若檀越行食多與上座者。上
T2122_.53.0613a18: 座應問。一切僧盡得爾許不。答止上座得耳。
T2122_.53.0613a19: 應言一切平等與。若言盡得者應受。僧上座
T2122_.53.0613a20: 法不得隨下便食。待行遍唱等供已然後得
T2122_.53.0613a21: 食。上座之法當徐徐食。有得速食竟在前出
T2122_.53.0613a22: 去。應待行水隨順祝願已然後乃出
T2122_.53.0613a23: 又處處經云。佛言。中後不食有其五福。一者
T2122_.53.0613a24: 少婬。二者少臥。三者得一心。四者無有下
T2122_.53.0613a25: 風。五者身得安隱。亦不作病。是故沙門知福
T2122_.53.0613a26: 不食
T2122_.53.0613a27: 述曰。若於食長貪増加煩惱。即須觀厭作不
T2122_.53.0613a28: 淨之想。故智度論云。説食厭想者。當觀是食
T2122_.53.0613a29: 從不淨生。如肉從精血水道生。是爲膿蟲住
T2122_.53.0613b01: 處。如蘇乳酪血變所成與爛膿無異。厨人汚
T2122_.53.0613b02: 垢種種不淨。若著口中腦有爛涎。二道流下
T2122_.53.0613b03: 與唾和合然後成味。其状如吐從腹門入。地
T2122_.53.0613b04: 持水爛風動火煮。如釜熟糜。滓濁下沈。清
T2122_.53.0613b05: 者在上。譬如釀酒。滓濁爲屎。清者爲尿。膂
T2122_.53.0613b06: 有三孔。風吹膩汁散入百脈。與先血和合
T2122_.53.0613b07: 凝變爲肉。從新肉生脂。骨髓從是中生。身根
T2122_.53.0613b08: 從新舊肉合生五情根。從此五根生五識。五
T2122_.53.0613b09: 識次第生意識。分別取相籌量好醜。然後生
T2122_.53.0613b10: 我我所心等諸煩惱及諸罪業。復次思惟此
T2122_.53.0613b11: 食功夫甚重。計一鉢之飯。作夫流汗。集合
T2122_.53.0613b12: 量之。食少汗多。此食辛苦如是。入口即成不
T2122_.53.0613b13: 淨。宿昔之間變爲屎尿。本是美味。惡不欲見。
T2122_.53.0613b14: 行者自思。如此弊食。我若貪著。當墮三塗。
T2122_.53.0613b15: 如是觀食當厭五欲。譬如有一婆羅門修淨
T2122_.53.0613b16: 潔法。有事縁故到不淨國。自思我當云何得
T2122_.53.0613b17: 免不淨。唯當乾食可得清淨。見一老母賣白
T2122_.53.0613b18: 髓餅。而語之言。我有因縁住此百日。常作餅
T2122_.53.0613b19: 送來多與汝價。老母日日作餅送之。婆羅門
T2122_.53.0613b20: 貪著飽食歡喜。老母作餅初時白淨。後轉無
T2122_.53.0613b21: 色無味。即問老母。何縁爾耶。母言。癰瘡差
T2122_.53.0613b22: 故。婆羅門問。此何謂耶。母言。我大家夫人
T2122_.53.0613b23: 隱處生癰。以麫＊蘇傳之。癰熟膿出和合＊蘇
T2122_.53.0613b24: 麫。日日如是。以此作餅與汝。是以餅好。今
T2122_.53.0613b25: 夫人癰差。我當何處更得。婆羅門聞之。兩拳
T2122_.53.0613b26: 打頭椎胸乾嘔。我當云何破此淨法。我爲了
T2122_.53.0613b27: 矣。棄捨縁事馳還本國。行者亦爾。著是飮食。
T2122_.53.0613b28: 歡喜樂噉不觀不淨。後受苦報悔將何及
T2122_.53.0613b29: 食訖部第七
T2122_.53.0613c01: 如波離論云。出家僧尼白衣等齋訖。不用澡
T2122_.53.0613c02: 豆末巨摩等用澡口者。皆不成齋。如過去有
T2122_.53.0613c03: 比丘字蓮提。六十歳持齋戒不闕。唯一日
T2122_.53.0613c04: 食用巨摩豆屑等成齋。若不爾者皆不成齋

T2122_.53.0613c05:

此經無目。出要律儀云。巨摩者牛糞是也。若依此經。
豈用牛糞淨口耶。依耶舍法師傳記云。西方俗人外道

T2122_.53.0613c06:

等。宗事梵天牛等。以此二事能生萬物養育人民。故將
牛糞以淨道場。佛隨俗法亦以爲淨。然不用淨口耶

T2122_.53.0613c07: 若依四分律等。但護行住坐臥四種威儀食
T2122_.53.0613c08: 五正食。四相不乖便成齋法。不論澡豆淨
T2122_.53.0613c09: 口成齋。時節若過威儀若失。縱用澡屑亦不
T2122_.53.0613c10: 成齋。又善見論云。齋已吐食未出咽喉還咽
T2122_.53.0613c11: 無犯。若出還＊咽犯罪。又僧祇律云。食已若
T2122_.53.0613c12: 渇。佛令取一切穀豆麥煮不破者非時取汁
T2122_.53.0613c13: 得飮。若蘇油蜜及石蜜諸生果汁等。要以
T2122_.53.0613c14: 水淨得飮。若器底殘水被雨湔。亦名爲淨。
T2122_.53.0613c15: 善見論云。舍樓伽果漿澂汁使清非時得

T2122_.53.0613c16:

飮

謂藕
根是

摩徳勒伽論。沙糖漿亦得非時飮。僧

T2122_.53.0613c17: 祇律云。人有四百四病。風大百一用油脂治
T2122_.53.0613c18: 之。火大熱病百一用＊蘇治之。水病百一用
T2122_.53.0613c19: 蜜治之。雜病百一隨用上三藥治之。十誦律
T2122_.53.0613c20: 云。石蜜非時不得輒噉。有五種人得非時食。
T2122_.53.0613c21: 謂遠行人。病人。不得食人。食少人。若施水
T2122_.53.0613c22: 處和水得飮。五分律云。聽飢渇二時得飮

T2122_.53.0613c23:

故知無病非時縱是石
蜜＊蘇油等亦不得食

僧祇律云。胡椒蓽茇薑

T2122_.53.0613c24: 訶梨勒等。此藥無時食和者聽非時服。又四
T2122_.53.0613c25: 分律云。一切苦辛鹹甘等。不任爲食者。聽非
T2122_.53.0613c26: 時盡形作藥服。善見論云。一切樹木及果根
T2122_.53.0613c27: 莖枝葉等。不任爲食者。並得作盡形藥服
T2122_.53.0613c28: 述曰。比見諸人非時分中食於時食。何者是
T2122_.53.0613c29: 耶。謂邊方道俗等。聞律開食果汁漿。遂即
T2122_.53.0614a01: 食乾棗汁或生梨蒲萄石榴。不擣汁飮。并
T2122_.53.0614a02: 子總食。雖有擣汁。非＊澂使清。取濁濃汁。并
T2122_.53.0614a03: 滓而食。或有聞開食舍樓伽果漿以患熱病
T2122_.53.0614a04: 遂取生藕并根生食。或有取清飯漿飮。或身
T2122_.53.0614a05: 無飢渇非時食＊蘇油蜜石蜜等。或用杏人
T2122_.53.0614a06: 煎作稠湯。如此濫者非一。不可具述。若准
T2122_.53.0614a07: 十誦。非前遠行等五種之人不得輒食。食便
T2122_.53.0614a08: 破齋。見數犯者多。故別疏記
T2122_.53.0614a09: ＊祝願部第八
T2122_.53.0614a10: 如佛本行經云。爾時世尊。日在東方。著衣持
T2122_.53.0614a11: 鉢。諸比丘僧左右圍繞。佛爲衆首來至輸頭
T2122_.53.0614a12: 檀王宮内。到已坐於所設佛座。諸比丘僧各
T2122_.53.0614a13: 各依次如法而坐。爾時輸頭檀王。以佛爲首。
T2122_.53.0614a14: 諸比丘僧次第坐已。自手行諸微妙飮食盡
T2122_.53.0614a15: 其種數。食已於時世尊教化輸頭檀王。令其
T2122_.53.0614a16: 解寤生歡喜已。從座而起還歸本處
T2122_.53.0614a17: 又十誦律云。有比丘受他請食。默然入默然
T2122_.53.0614a18: 去。諸居士呵責云。我等不知食好不好。諸比
T2122_.53.0614a19: 丘白佛。佛言。從今食時應爲施主唄讃＊祝
T2122_.53.0614a20: 願。不知誰作。佛言。上座作。若上座不能。次
T2122_.53.0614a21: 第能者應作。故僧祇律。上座應知。前人爲何
T2122_.53.0614a22: 等施。當爲應時＊祝願。若爲亡人施福者。應
T2122_.53.0614a23: 如是＊祝願云
T2122_.53.0614a24:     一切衆生類有命皆歸死
T2122_.53.0614a25:     隨彼善惡行自受其果報
T2122_.53.0614a26:     行惡入地獄爲善者生天
T2122_.53.0614a27:     善能修行道漏盡得泥洹
T2122_.53.0614a28: 若生子設福者。應如是＊祝願云
T2122_.53.0614a29:     童子歸依佛如來毘婆施
T2122_.53.0614b01:     尸棄毘葉婆拘樓拘那含
T2122_.53.0614b02:     迦葉及釋迦七世大聖尊
T2122_.53.0614b03:     譬如人父母慈念於其子
T2122_.53.0614b04:     擧世之樂具皆悉欲令得
T2122_.53.0614b05:     令子受諸福復倍勝於彼
T2122_.53.0614b06:     家家諸眷屬受樂亦無極
T2122_.53.0614b07: 若入新舍設供者。應如是＊祝願云
T2122_.53.0614b08:     屋舍覆陰施所欲隨意得
T2122_.53.0614b09:     吉祥賢聖衆處中而受用
T2122_.53.0614b10:     世有黠慧人乃知於此處
T2122_.53.0614b11:     請持戒梵行修福設飮食
T2122_.53.0614b12:     僧口＊祝願故宅神常歡喜
T2122_.53.0614b13:     善心生守護長夜於中住
T2122_.53.0614b14:     若入於聚落及以曠野處
T2122_.53.0614b15:     若晝若於夜天神常隨護
T2122_.53.0614b16: 若估客欲行設福者。應如是＊祝願云
T2122_.53.0614b17:     諸方皆安隱諸天吉祥應
T2122_.53.0614b18:     聞已心歡喜所欲皆悉得
T2122_.53.0614b19:     兩足者安隱四足者亦安
T2122_.53.0614b20:     去時得安隱來時亦安隱
T2122_.53.0614b21:     夜安晝亦安諸天常護助
T2122_.53.0614b22:     諸伴皆賢善一切悉安隱
T2122_.53.0614b23:     康健賢善好手足皆無病
T2122_.53.0614b24:     擧體諸身分無有疾苦處
T2122_.53.0614b25:     若有所欲者去得心所願
T2122_.53.0614b26: 若爲娶婦施者。應如是＊祝願云
T2122_.53.0614b27:     女人信持戒夫主亦復然
T2122_.53.0614b28:     由有信心故能行修布施
T2122_.53.0614b29:     二人倶持戒修習正見行
T2122_.53.0614c01:     歡樂共作福諸天常隨護
T2122_.53.0614c02:     此業之果報如行不齎糧
T2122_.53.0614c03: 若爲出家人布施者。應如是＊祝願云
T2122_.53.0614c04:     持鉢家家乞値瞋或遇喜
T2122_.53.0614c05:     將適護其意出家布施難
T2122_.53.0614c06: 故五分律云。上座齋上量其前事爲檀越
T2122_.53.0614c07: ＊祝願。食施得具足果。又増一阿含經。世尊
T2122_.53.0614c08: 爲女施園便＊祝願云
T2122_.53.0614c09:     園果施清涼橋梁度人民
T2122_.53.0614c10:     近道作圊厠人民得休息
T2122_.53.0614c11:     晝夜獲安隱其福不可量
T2122_.53.0614c12:     諸法戒成就死必生天上
T2122_.53.0614c13: 施福部第九
T2122_.53.0614c14: 如百縁經云。佛在世時。王舍城中有一長者。
T2122_.53.0614c15: 財寶無量不可稱計。其婦生女尋即能語。家
T2122_.53.0614c16: 中自然百味飮食皆悉備有。時父母見其如
T2122_.53.0614c17: 是。謂是非人毘舍闍鬼。畏不敢近。時彼女子
T2122_.53.0614c18: 見其悑畏。合掌向母而説偈言
T2122_.53.0614c19:     願母聽我語今當如實説
T2122_.53.0614c20:     實非毘舍闍及諸餘鬼等
T2122_.53.0614c21:     我今實是人業行相逐隨
T2122_.53.0614c22:     善業因縁故今獲如是報
T2122_.53.0614c23: 爾時父母聞女説偈。喜不自勝。尋前抱取乳
T2122_.53.0614c24: 哺養育。因爲立字。名曰善愛。時彼女子見母
T2122_.53.0614c25: 歡喜合掌白母言。爲我請佛及比丘僧。尋即
T2122_.53.0614c26: 與請。百味飮食皆悉充足。即於佛前渇仰聞
T2122_.53.0614c27: 法。佛即爲説得須陀洹。後求出家。佛告善
T2122_.53.0614c28: 來比丘尼。頭髮自落。法服著身成比丘尼。精
T2122_.53.0614c29: 勤修習得阿羅漢果諸天世人所見敬仰。爾
T2122_.53.0615a01: 時世尊將千二百五十比丘。詣於他邦。到曠
T2122_.53.0615a02: 野中。食時已至。告善愛尼言。汝今可設飮食
T2122_.53.0615a03: 供養佛僧。尋取佛鉢擲虚空中。百味飮食自
T2122_.53.0615a04: 然盈滿。如是次第取千二百五十比丘鉢。飯
T2122_.53.0615a05: 亦皆滿都令豐足。阿難見已歎未曾有。請佛
T2122_.53.0615a06: 説本因縁。佛告阿難。此賢劫中。有佛出世號
T2122_.53.0615a07: 曰迦葉。著衣持鉢將諸比丘入城乞食。次到
T2122_.53.0615a08: 大長者家。設諸餚膳欲請賓客。客未至頃有
T2122_.53.0615a09: 婢使。見佛及僧在於門外乞食立住。不白
T2122_.53.0615a10: 大家。取其飮食盡持施與佛及衆僧。後客來
T2122_.53.0615a11: 坐。勅彼婢言。辦設食來。婢答大家。今有佛僧
T2122_.53.0615a12: 在其門外乞食立住。我持此食用布施盡。大
T2122_.53.0615a13: 家聞已尋用歡喜。即語婢言。我等今者値是
T2122_.53.0615a14: 福田。汝能持此飯食施與。快不可言。我今放
T2122_.53.0615a15: 汝隨意所求。婢答大家。若見放者聽在道次。
T2122_.53.0615a16: 尋即聽許。作比丘尼。一萬歳中精勤無替。便
T2122_.53.0615a17: 取命終不墮惡趣。天上人中百味飮食應念
T2122_.53.0615a18: 即至。今得値我出家得道。比丘聞已歡喜奉
T2122_.53.0615a19: 行
T2122_.53.0615a20: 又百縁經云。佛在舍衞國祇樹給孤獨園。時
T2122_.53.0615a21: 夏安居竟。將諸比丘欲游行他國。時頻婆娑
T2122_.53.0615a22: 羅王將諸群臣出城。遙望如來來受我供。爾
T2122_.53.0615a23: 時世尊遙知王意深生渇仰。及比丘僧漸欲
T2122_.53.0615a24: 游行。詣摩竭提國値諸群鳥。中有鸚鵡子
T2122_.53.0615a25: 王遙見佛來飛騰虚空逆道奉迎。唯願世尊
T2122_.53.0615a26: 及比丘僧。慈哀憐愍詣我林中受一宿請。佛
T2122_.53.0615a27: 即然可。時鸚＊鵡王知許可已。還歸本林。勅
T2122_.53.0615a28: 諸鸚＊鵡。各來奉迎。爾時世尊將諸比丘。詣
T2122_.53.0615a29: 鸚＊鵡林。各敷座具。在於樹下。坐禪思惟。時
T2122_.53.0615b01: 鸚＊鵡王見佛比丘寂然宴坐。甚懷喜悦。通夜
T2122_.53.0615b02: 翔繞佛比丘。四向顧視無諸師子虎狼禽獸
T2122_.53.0615b03: 及以盜賊觸惱世尊比丘僧。至明清旦世尊
T2122_.53.0615b04: 進引。鸚＊鵡歡喜在前引導。向王舍城。白
T2122_.53.0615b05: 頻婆娑羅王言。世尊今者將諸比丘遂來在
T2122_.53.0615b06: 近。唯願大王。設諸餚膳逆道奉迎。時王聞語
T2122_.53.0615b07: 已。勅設餚膳。執持幢幡香華伎樂。將諸群
T2122_.53.0615b08: 臣逆道奉迎。時鸚＊鵡王於其夜中即便命終
T2122_.53.0615b09: 生忉利天。忽然長大如八歳小兒。便作是念。
T2122_.53.0615b10: 我造何福生此天上。尋自觀察知從鸚＊鵡由
T2122_.53.0615b11: 請佛故一宿止住得來生此。我今當還報世
T2122_.53.0615b12: 尊恩。頂戴天冠。著諸瓔珞。莊嚴其身。齎持香
T2122_.53.0615b13: 華。而供養佛。却坐一面。佛即爲其説四諦
T2122_.53.0615b14: 法。心開意解得須陀洹果。繞佛三匝還歸天
T2122_.53.0615b15: 上。時諸比丘白佛言。今此天子宿造何業生
T2122_.53.0615b16: 鸚＊鵡中。復修何福得生天上。來供養佛聞法
T2122_.53.0615b17: 獲果。爾時世尊告諸比丘。此賢劫中波羅柰
T2122_.53.0615b18: 國有佛出世。號曰迦葉。於彼法中有一長者。
T2122_.53.0615b19: 受持五戒。便於一時毀犯一戒。故生鸚＊鵡
T2122_.53.0615b20: 中。餘四完具。今得値我出家得道。佛告諸比
T2122_.53.0615b21: 丘。欲知彼時優婆塞者。今鸚＊鵡是。聞佛所
T2122_.53.0615b22: 説歡喜奉行
T2122_.53.0615b23: 又付法藏經云。昔過去九十一劫毘婆尸佛
T2122_.53.0615b24: 入涅槃後。有一比丘甚患頭痛。薄拘羅爾時
T2122_.53.0615b25: 作一貧人。見病比丘即便持一呵梨勒果施
T2122_.53.0615b26: 病比丘。比丘服訖病即除愈。縁施藥故九
T2122_.53.0615b27: 十一劫天上人中。受福快樂未曾有病。最後
T2122_.53.0615b28: 生一婆羅門家。其母早亡。父更娉妻。拘羅年
T2122_.53.0615b29: 幼。見母作餅從母索之。後母嫉妬。即捉拘羅
T2122_.53.0615c01: 擲置𨫼上。𨫼雖燋熱不能燒害。父從外來見
T2122_.53.0615c02: 薄拘羅在熱𨫼上。即便抱下。母於後時釜中
T2122_.53.0615c03: 煮肉。時薄拘羅從母索肉。母益瞋恚。尋擲釜
T2122_.53.0615c04: 中亦不燒爛。父覓不見。即便喚之。拘羅聞
T2122_.53.0615c05: 喚釜中而應。父即抱出平復如故。母後向河
T2122_.53.0615c06: 拘羅逐去。後母瞋忿而作是言。此何鬼魅妖
T2122_.53.0615c07: 祥之物。雖復燒煮不能令死。即便捉之擲置
T2122_.53.0615c08: 河中。値一大魚即便呑食。以福縁故猶復不
T2122_.53.0615c09: 死。有捕魚師捕得此魚。詣市賣之。索價既多。
T2122_.53.0615c10: 人無買者。至暮欲臭。薄拘羅父見即隨買。持
T2122_.53.0615c11: 來歸家。以刀破腹。兒在魚腹高聲唱言。願
T2122_.53.0615c12: 父安庠勿令傷兒。父開魚腹抱兒而不傷損。
T2122_.53.0615c13: 年漸長大求佛出家得阿羅漢果。從生至老
T2122_.53.0615c14: 年百六十未曾有病。乃至無有身熱頭痛。
T2122_.53.0615c15: 由施藥故得是長壽。五處不死。𨫼鑠不焦。釜
T2122_.53.0615c16: 煮不爛。水溺不死。魚呑不消。刀割不傷。以是
T2122_.53.0615c17: 因縁。智者應當作如是事
T2122_.53.0615c18: 又十誦律云。時王舍城中有居士。名尸利仇
T2122_.53.0615c19: 多。大富多財。是外道婆羅門弟子。此人毎疑。
T2122_.53.0615c20: 沙門瞿曇有一切智不。行到佛所白言。沙門
T2122_.53.0615c21: 瞿曇明日我舍食。佛以彼應度故默然受請。
T2122_.53.0615c22: 時居士還到舍。於外門間作大火坑令火無
T2122_.53.0615c23: 煙焔。以沙覆上。即入舍敷不織坐床又以毒
T2122_.53.0615c24: 和食。心生口言。瞿曇若是一切智人當知此
T2122_.53.0615c25: 事。若非一切智人當墮此坑及中毒死。遣使
T2122_.53.0615c26: 白佛言。飮食已辦。佛語阿難。令諸比丘皆不
T2122_.53.0615c27: 得先佛前行。時佛著衣持鉢前行。比丘從後
T2122_.53.0615c28: 入尸利仇多舍。佛變火坑作蓮華池。滿中淨
T2122_.53.0615c29: 水既甘而冷。種種蓮華遍覆水上。時佛與僧
T2122_.53.0616a01: 皆行華葉上入舍。坐不織床變令成織。告尸
T2122_.53.0616a02: 利仇多。當除心中疑。我實是一切智人是居
T2122_.53.0616a03: 士見二神力。信心即生。尊重於佛。叉手白佛
T2122_.53.0616a04: 言。此食毒藥不堪佛食。佛言。但施此食僧不
T2122_.53.0616a05: 得疾。佛告阿難。僧中宣令。未唱等供一不
T2122_.53.0616a06: 得食。是時佛＊祝願。婬欲瞋恚愚癡是世界中
T2122_.53.0616a07: 毒。佛有實法除一切毒。以是實語故毒皆得
T2122_.53.0616a08: 除。食即清淨。是時居士行澡水手自斟酌。衆
T2122_.53.0616a09: 僧飽滿竟洗手執鉢。居士取小坐具於佛前
T2122_.53.0616a10: 坐聽法。即於坐處得法眼淨。佛還已。以是
T2122_.53.0616a11: 事集僧告言。從今不得在佛前行及和尚師
T2122_.53.0616a12: 僧上座前行。未唱等供不得食也
T2122_.53.0616a13: 又摩得勒伽論云。衆僧行食時上座應語。一
T2122_.53.0616a14: 切平等與。使唱僧跋然後倶食
T2122_.53.0616a15: 頌曰
T2122_.53.0616a16:     法會設佳供齋日感神靈
T2122_.53.0616a17:     普召無別請客主發休禎
T2122_.53.0616a18:     凡聖倶晨往災難普安寧
T2122_.53.0616a19:     良由慈善力翻惡就福城

T2122_.53.0616a20:

感應縁

略引
六驗

T2122_.53.0616a21: 晋司空何充　晋尼竺道容　晋闕公則　晋
T2122_.53.0616a22: 南陽滕並　晋沙門仇那跋摩　梁沙門釋
T2122_.53.0616a23: 道琳
T2122_.53.0616a24: 晋司空廬江何充字次道。弱而信法心業甚
T2122_.53.0616a25: 精。常於齋堂置一空座。筵帳精華絡以珠
T2122_.53.0616a26: 寶。設之積年庶降神異。後大會道俗甚盛。坐
T2122_.53.0616a27: 次一僧。容服麁垢神情低陋。出自衆中徑
T2122_.53.0616a28: 昇其坐。拱默而已無所言説。一堂怪駭。謂
T2122_.53.0616a29: 其謬僻。充亦不悦嫌於顏色。及行中食此僧
T2122_.53.0616b01: 飯於高座。飯畢提鉢出堂。顧謂充曰。何俟
T2122_.53.0616b02: 勞精進。因擲鉢空中陵虚而去。充及道俗馳
T2122_.53.0616b03: 遽觀之。光儀偉麗。極目乃沒。追共惋恨。稽懺
T2122_.53.0616b04: 累日
T2122_.53.0616b05: 晋尼竺道容。不知何許人。居乎烏江寺。戒
T2122_.53.0616b06: 行精峻屡有徴感。晋明帝時甚見敬事。以華
T2122_.53.0616b07: 藉席驗其所得果不萎焉。時簡文帝事清水
T2122_.53.0616b08: 道。所奉之師即京師所謂王濮陽也。第内
T2122_.53.0616b09: 具道舍。客函開化帝末之從。其後帝毎入
T2122_.53.0616b10: 道屋輒見神人爲沙門形盈滿室内。帝疑容
T2122_.53.0616b11: 所爲。因事爲師。遂奉正法。晋氏顯尚佛道此
T2122_.53.0616b12: 尼力也。當時崇異號爲聖人。新林寺即帝爲
T2122_.53.0616b13: 容所造也。孝武初忽而絶迹不知所在。乃葬
T2122_.53.0616b14: 其衣鉢。故寺邊有塚云
T2122_.53.0616b15: 晋闕公則。趙人也。恬放蕭然唯勤法事。晋武
T2122_.53.0616b16: 之世死于雒陽。道俗同志爲設會於白馬寺
T2122_.53.0616b17: 中。其夕轉經。宵分聞空中有唱讃聲。仰見一
T2122_.53.0616b18: 人形器壯偉儀服整麗。乃言曰。我是闕公則。
T2122_.53.0616b19: 今生西方安樂世界。與諸菩薩共來聽經。合
T2122_.53.0616b20: 堂驚躍皆得覩見。時復有汲郡衞士度。亦苦
T2122_.53.0616b21: 行居士也。師於則公。其母又甚信向。誦經
T2122_.53.0616b22: 長齋常飯僧。時日將中。母出齋堂與諸尼僧
T2122_.53.0616b23: 逍遙眺望。忽見空中有一物下。正落母前。乃
T2122_.53.0616b24: 則鉢也。有飯盈焉。馨氣充勃。闔堂蕭然一
T2122_.53.0616b25: 時禮敬。母自分行。齋人食之皆七日不飢。此
T2122_.53.0616b26: 鉢猶云尚存北土。度善有文辭。作八關懺
T2122_.53.0616b27: 文。晋末齋者尚用之。晋永昌中死。亦見靈異。
T2122_.53.0616b28: 有造像者。作聖賢傳具載其事。云度亦生西
T2122_.53.0616b29: 方。呉興王該曰。燭日闕叟登宵。衞度繼軌。
T2122_.53.0616c01: 咸恬泊於無生。倶蛻骸以不死者也
T2122_.53.0616c02: 晋南陽滕＊並。累世敬信。妻呉郡全氏。尤
T2122_.53.0616c03: 能精苦。毎設齋會不逆招請。隨有來者。因留
T2122_.53.0616c04: 供之。後會僧數闕少。使人衢路要。尋見一沙
T2122_.53.0616c05: 門蔭柳而坐。因請與歸。淨人行食翻飯于地。
T2122_.53.0616c06: 傾箪都盡。罔然無計。此沙門云。貧道鉢中有
T2122_.53.0616c07: 飯。足供一衆。使＊並分行。既而道俗内外皆
T2122_.53.0616c08: 得充飽。清淨既畢擲鉢空中。翻然上昇。極目
T2122_.53.0616c09: 乃滅。＊並即刻木作其形像。朝夕拜禮。＊並家
T2122_.53.0616c10: 將有凶禍。則此像必先倒踣云。＊並子含以蘇
T2122_.53.0616c11: 峻之功封東興者也
T2122_.53.0616c12: 沙門竺法進者。開度浮圖主也。聰達多知。能
T2122_.53.0616c13: 解殊俗之言。京＊雒將亂欲處山澤。衆人請
T2122_.53.0616c14: 留進皆不聽。大會燒香與衆告別。臨當布香。
T2122_.53.0616c15: 忽有一僧來處上座。衣服塵垢面目黄腫。法
T2122_.53.0616c16: 進怪賤牽就下次。輒復來上。牽之至三乃不
T2122_.53.0616c17: 復見。衆坐既定。方就下食。忽暴風揚沙柈案
T2122_.53.0616c18: 傾倒。法進懺悔自責乃止。不入山時。論以爲
T2122_.53.0616c19: 世將大亂。法進不宜入山。又道俗至意苦相
T2122_.53.0616c20: 留慕。故見此神異止其行意云
T2122_.53.0616c21: 宋仇那跋摩者。齊言功徳種。罽賓王子也。
T2122_.53.0616c22: 幼而出家號三藏法師。宋初來游中國宣譯
T2122_.53.0616c23: 至典甚衆。律行精高莫與爲比。慧觀沙門
T2122_.53.0616c24: 欽其風徳。要來京師居于祇洹寺。當時來詣
T2122_.53.0616c25: 者疑非凡人。而神味深密莫能測焉。嘗赴請
T2122_.53.0616c26: 於鍾山定林寺。時諸道俗多採衆華。布僧席
T2122_.53.0616c27: 下驗求眞人。諸僧所坐華同萎瘁。而跋摩席
T2122_.53.0616c28: 華鮮榮若初。於是京師歙然増加敬異。至元
T2122_.53.0616c29: 嘉八年九月十八日卒。都無痾患但結跏趺
T2122_.53.0617a01: 坐斂衽叉手。乃經信宿容色不變。于時或謂
T2122_.53.0617a02: 深禪。既而得遺書於筵下。云獲沙門二果。乃
T2122_.53.0617a03: 知其終。弟子侍側＊並聞香煙。京師赴會二
T2122_.53.0617a04: 百餘人。其夕轉經。戸外集聽盈階。將曉而西
T2122_.53.0617a05: 南上有雲氣勃然。俄有一物。長將一匹。繞
T2122_.53.0617a06: 死而去。同集咸覩云。跋摩未亡時作三十

T2122_.53.0617a07:

偈。以付弟子。曰可送示天竺僧也

右五驗出
冥祥記

T2122_.53.0617a08: 梁富陽齊堅寺有釋道琳。本會稽山陰人。少
T2122_.53.0617a09: 出家有戒行。善涅槃法華誦維摩經。呉國張
T2122_.53.0617a10: 緒禮事之。後居富陽縣泉林寺。寺常有鬼怪。
T2122_.53.0617a11: 自琳居之則消。琳弟子＊慧韶爲屋所壓頭陷
T2122_.53.0617a12: 入胸。琳爲韶祈請。韶夜見兩胡道人拔出其
T2122_.53.0617a13: 頭。旦起遂平復。琳於是設聖僧齋。鋪新帛於
T2122_.53.0617a14: 床上。齋竟見帛上有人迹。皆長三尺餘。衆
T2122_.53.0617a15: 咸服其徴感。富陽人始家家立聖僧座以飯
T2122_.53.0617a16: 之。至梁初琳出居齊熙寺。天監十八年卒。春

T2122_.53.0617a17:

秋七十有二

右一驗出
梁高僧傳

T2122_.53.0617a18: 法苑珠林卷第四十二
T2122_.53.0617a19:
T2122_.53.0617a20:
T2122_.53.0617a21:
T2122_.53.0617a22: 法苑珠林卷第四十三
T2122_.53.0617a23: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0617a24:

輪王篇第四十

此有
五部

T2122_.53.0617a25: 述意部　會名部　七寶部　頂生部　育
T2122_.53.0617a26: 王部
T2122_.53.0617a27: 述意部第一
T2122_.53.0617a28: 蓋聞。飛行皇帝統御四洲。邊鄙逆命則七寶
T2122_.53.0617a29: 威伏。十善引化則千子感現。嚢括遐邇獨處
T2122_.53.0617b01: 中原。發慈父之撫育。感赤子之忠臣。世居久
T2122_.53.0617b02: 遠貪逸彌繁。峻極威戎遠思天報。於是行轉
T2122_.53.0617b03: 輪之猛。騰帝釋之宮。圖度非分。退失輪王之
T2122_.53.0617b04: 位。懷悲苦切。劇同塗炭之殃。哀斯痛矣。深
T2122_.53.0617b05: 可嗟呼
T2122_.53.0617b06: 會名部第二
T2122_.53.0617b07: 依眞諦三藏法師云。於成劫時人壽無量歳。
T2122_.53.0617b08: 於住壞劫時人壽八萬歳。時有輪王出世。若
T2122_.53.0617b09: 減不出。輪王有三。一軍輪王。二財輪王。三法
T2122_.53.0617b10: 輪王。若減八萬財輪王不出世。所以然者。此
T2122_.53.0617b11: 王福徳壽命長遠。即與壽相違故不出世。若
T2122_.53.0617b12: 減法輪王出世。所以然者。如來大悲令諸衆
T2122_.53.0617b13: 生知苦無常易可化故出世也。故論云。劫減
T2122_.53.0617b14: 佛興世。劫初轉輪王。唯彌勒佛出時。人民
T2122_.53.0617b15: 福徳。二王倶出世也。財有四。一金輪王則化
T2122_.53.0617b16: 被四天下。二銀輪王則政隔北欝單。王三天
T2122_.53.0617b17: 下。三銅輪王則除北欝單及西倶耶尼。王二
T2122_.53.0617b18: 天下。四鐵輪王則唯局閻浮提。王一天下。若
T2122_.53.0617b19: 減八萬歳時有軍輪王出。以軍威伏。王一天
T2122_.53.0617b20: 下。即是阿育王等。如來爲法輪王。言劫増轉
T2122_.53.0617b21: 輪王者。此據財輪王也。若論軍輪故通劫減。
T2122_.53.0617b22: 鐵輪有二百五十輻。銅輪有五百輻。銀輪有
T2122_.53.0617b23: 七百五十輻。金輪有千輻。故仁王經云。道種
T2122_.53.0617b24: 堅徳王乘金輪王四天下。性種性王乘銀輪
T2122_.53.0617b25: 王三天下。習種性王乘銅輪王二天下。以上
T2122_.53.0617b26: 十善得王。乘鐵輪王一天下
T2122_.53.0617b27: 七寶部第三
T2122_.53.0617b28: 如長阿含經云。佛告比丘。世間有轉輪聖王。
T2122_.53.0617b29: 成就七寶有四神徳。云何成就七寶。一金輪
T2122_.53.0617c01: 寶。二白象寶。三紺馬寶。四神珠寶。五玉女

T2122_.53.0617c02:

寶。六居士寶

餘經名
典財寶

七主兵寶。云何金輪寶

T2122_.53.0617c03: 成就。若轉輪聖王出閻浮提地。刹利水澆頭
T2122_.53.0617c04: 種。以十五日月滿時沐浴香湯上高殿上。與
T2122_.53.0617c05: 婇女衆共相娯樂。天金輪寶忽現在前。輪有
T2122_.53.0617c06: 千輻。光色具足天金所成。天匠所造非世所
T2122_.53.0617c07: 有。輪徑丈四。輪王見已默自念言。我曾從
T2122_.53.0617c08: 先宿諸舊聞如是語。若刹利王水澆頭種。以
T2122_.53.0617c09: 十五日月滿時沐浴香湯。升法殿上＊婇女圍
T2122_.53.0617c10: 繞。自然金輪忽現在前。輪有千輻。光色具足
T2122_.53.0617c11: 天匠所造非世所有。輪徑丈四。是則名爲轉
T2122_.53.0617c12: 輪聖王。今此輪現將無是耶。我今寧可試此
T2122_.53.0617c13: 輪寶。時王即召四兵。向金輪寶偏露右臂右
T2122_.53.0617c14: 膝著地。以右手摩捫金輪語言。汝向東方
T2122_.53.0617c15: 如法而轉勿違常則。輪即東轉。時王即將四
T2122_.53.0617c16: 兵隨其後行。輪所住處王即止駕。爾時東方
T2122_.53.0617c17: 諸小王見大王至。以金鉢盛銀粟。銀鉢盛金
T2122_.53.0617c18: 粟。來詣王所拜首白言。善哉大王。今此東方
T2122_.53.0617c19: 土地豐樂。多諸珍寶人民熾盛。志性仁和慈
T2122_.53.0617c20: 孝中順。唯願聖王於此治正。我等當給使
T2122_.53.0617c21: 左右承受所治。當時輪王語小王言。止止諸
T2122_.53.0617c22: 賢。汝等則爲供養我已。但當以正法治化。勿
T2122_.53.0617c23: 使偏抂。無令國内有非法行。身不殺生。教
T2122_.53.0617c24: 人不殺生。偸盜邪婬兩舌惡口妄言綺語貪
T2122_.53.0617c25: 瞋嫉妬邪見之人。此即名爲我之所治。時諸
T2122_.53.0617c26: 小王聞是語已。即從大王巡行諸國至東海
T2122_.53.0617c27: 表。次行南方西方北方。隨輪所至。其諸國王
T2122_.53.0617c28: 各獻國土。亦如東方諸小王比。此閻浮提所
T2122_.53.0617c29: 有名曰土沃野豐。多出珍寶。林水清淨。平

Footnote:

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