SAT DB

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: 六度篇第八十五之二
T2122_.53.0884a06: 施度量境部篇六
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。縱令
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。云何布施得到彼岸不到彼
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: 脚 &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: 福田部第七
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;

奉
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: 相對部第八
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: 得福少。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: 財施部第九
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: 捨施。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: 言
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: 故
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: 曰
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: 醫占之教當服蘇。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: 取無窮盡上座答言。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: 心
T2122_.53.0888a18: 隨喜部第十
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: 天地受無量樂。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: 施福部第十一
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: 法苑珠林卷第八十二
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

此別三部

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

Footnote:

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