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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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T2122_.53.0877a01: 者。立於廳事階下。有吏主守之。西近城有一
T2122_.53.0877a02: 大木牌。高一丈二尺許。大書牌上曰。此是
T2122_.53.0877a03: 勘當擬過王人。其字大方尺餘甚分明。廳事
T2122_.53.0877a04: 上有床坐几案。如官府者。而無人坐。行質見
T2122_.53.0877a05: 璹悲喜。口云。汝何故得來。璹曰。官追勘問改
T2122_.53.0877a06: 籍。無事放還。行質捉其兩手謂璹曰。吾被官
T2122_.53.0877a07: 責問功徳簿。吾手中無功徳簿。坐此困苦。加
T2122_.53.0877a08: 之飢渇寒苦不可言説。君可努力。至我家急
T2122_.53.0877a09: 語令作功徳也。如是殷勤四囑之。璹乃辭
T2122_.53.0877a10: 去。行數十歩。又呼璹。還未及言。廳上有官人
T2122_.53.0877a11: 來坐怒璹曰。我方勘責事。汝何人輒至囚處。
T2122_.53.0877a12: 使卒搭其耳推令去。璹走又至一門。門吏曰。
T2122_.53.0877a13: 汝被搭耳。耳當聾。吾爲汝却其中物。因以手
T2122_.53.0877a14: 挑其耳。耳中鳴乃驗。即放。出門外黒如。漆璹
T2122_.53.0877a15: 不知所。在以手摸西及南。皆是牆壁。唯東無
T2122_.53.0877a16: 障礙而闇不可行。立待少時見向者追璹之
T2122_.53.0877a17: 吏從門出來。謂璹曰。君尚能待我甚善。可乞
T2122_.53.0877a18: 我錢一千。璹不應。内自思曰。吾無罪放來。何
T2122_.53.0877a19: 覓賄。吏即謂曰。君不得無行。吾向若不
T2122_.53.0877a20: 早將汝過官令。二日受縛。豈不困耶。璹心然
T2122_.53.0877a21: 之。因愧謝曰。依命。吏曰。吾不用汝銅錢。欲
T2122_.53.0877a22: 得白紙錢。期十五日來取。璹許。因問歸路。吏
T2122_.53.0877a23: 曰但東行二百歩。當見一處。牆穿破見明。可
T2122_.53.0877a24: 推倒之。即至君家。璹如信行。至牆推之良
T2122_.53.0877a25: 久。乃至依倒處出。即至其所居。隆政坊南門
T2122_.53.0877a26: 矣。於是歸家見人坐泣。入戸而蘇。至十五日。
T2122_.53.0877a27: 璹忘與錢。明日復病困絶。見吏來怒曰。君果
T2122_.53.0877a28: 無行。期與我錢。遂不與。今復將汝去。因即驅
T2122_.53.0877a29: 行。出金光門令入坑。璹拜謝百餘拜。遂即
T2122_.53.0877b01: 放歸。又蘇璹告家人。買紙百張作錢送之。明
T2122_.53.0877b02: 日璹又病困。復見吏曰。君幸能與我錢。而錢
T2122_.53.0877b03: 不好。璹辭謝請更作許之。又蘇。至二十日。璹
T2122_.53.0877b04: 令用六十錢買白紙百張作錢并酒食。自於
T2122_.53.0877b05: 隆政坊西門渠水上燒之。既而身輕體健。遂
T2122_.53.0877b06: 念誦不廢。臨問其事。時與刑部侍郎劉燕客
T2122_.53.0877b07: 大理少卿辛茂將。在大理鞫問請。劉召璹至。
T2122_.53.0877b08: 與辛卿等對問之云右三驗出
冥報記
T2122_.53.0877b09: 冀州故觀城人姜滕生。武徳末年忽遇惡疾。
T2122_.53.0877b10: 遂入蒙山。醫療積年不損。後始還家。身體瘡
T2122_.53.0877b11: 爛手足指落。夜眠忽夢見一白石像。可長三
T2122_.53.0877b12: 尺許。謂之曰。但爲我續手令爾即差。至旦忽
T2122_.53.0877b13: 憶。於武徳初年在黍地裏打雀。於故村佛堂
T2122_.53.0877b14: 中。取維摩經。裂破用。繋杖頭嚇雀。有人見者
T2122_.53.0877b15: 云道裂經大罪。滕生反更惡罵。遂入堂中打
T2122_.53.0877b16: 白石像。右手總落。夢中所見宛然舊像。遂往
T2122_.53.0877b17: 佛前頭面作禮。盡心悔過。雇匠續其像手。造
T2122_.53.0877b18: 經四十卷。營一精舍。一年之内病得痊愈。郷
T2122_.53.0877b19: 人號爲聖像。其堂及像並皆見在
T2122_.53.0877b20: 唐姚明解者。本是普光寺沙門也。性聰敏有
T2122_.53.0877b21: 文藻。工書翰善丹青。至於鼓琴亦當時獨絶。
T2122_.53.0877b22: 毎欣俗網不樂道門。至龍朔元年擧應詔人。
T2122_.53.0877b23: 躬赴雒陽。及升第歸俗。頗有餘言。未幾而
T2122_.53.0877b24: 卒。後託夢於相知淨土寺僧智整曰。明解宿
T2122_.53.0877b25: 無福業不遵内教。今大受罪非常飢乏。儻有
T2122_.53.0877b26: 故人之情。頗能惠一飡不。智整夢中許諾及
T2122_.53.0877b27: 其寤後乃爲設食。至夜纔眠。即見明解來愧
T2122_.53.0877b28: 謝之。至二年秋中又託夢於畫工曰。我以不
T2122_.53.0877b29: 信佛法今大受苦痛。努力爲我寫二三卷經。
T2122_.53.0877c01: 執手殷勤賦詩言別。教畫工讀十八遍令記。
T2122_.53.0877c02: 寤乃憶之。其詩曰。握手不能別。撫膺還自傷。
T2122_.53.0877c03: 痛矣時陰短。悲哉泉路長。松林驚野吹。荒&T006979;
T2122_.53.0877c04: 落寒霜。言離何以贈。留心内典章
T2122_.53.0877c05: 畫工素不識字。忽寤乃倩人録之。將示明
T2122_.53.0877c06: 解知友故人。皆曰。是明解文體不惑。聞見者
T2122_.53.0877c07: 莫不惻然。京下道俗傳之非一右二驗出
冥報拾遺
T2122_.53.0877c08: 法苑珠林卷第七十九
T2122_.53.0877c09:
T2122_.53.0877c10:
T2122_.53.0877c11:
T2122_.53.0877c12: 法苑珠林卷第八十
T2122_.53.0877c13:  *西明寺沙門釋道*世撰 
T2122_.53.0877c14: 六度篇第八十此有六部
T2122_.53.0877c15: 布施部第一此別一十一部
T2122_.53.0877c16:   述意部 慳僞部 局施部 通施部
T2122_.53.0877c17: 法施部 量境部 觀田部 相對部
T2122_.53.0877c18: 財施部 隨喜部 施福部
T2122_.53.0877c19: 述意部第一
T2122_.53.0877c20: 夫布施之業。乃是衆行之源。既標六度之初。
T2122_.53.0877c21: 又題四攝之首。所以給孤獨食。散黄金而不
T2122_.53.0877c22: 悋。須達拏王。施白象而無惜。尚能濟其厄難。
T2122_.53.0877c23: 忘己形躯。故薩埵投身。以救飢羸之命。尸毘
T2122_.53.0877c24: 割股。以代鷹鸇之餐。豈況國城妻子。何足經
T2122_.53.0877c25: 懷。寶貨倉儲。寧容在意。俗書尚云。解衣推
T2122_.53.0877c26: 食摩頂至踵。車馬衣裘朋友共弊。莫不輕財
T2122_.53.0877c27: 重義愛賢好士。且自財物無常。何關人事。
T2122_.53.0877c28: 苦心積聚。竟復何施。四怖交煎。五家爭奪。何
T2122_.53.0877c29: 有智人而當寶翫。比見凡愚悋惜家財。靡有
T2122_.53.0878a01: 捨心而喪躯命。但爲貪生常憂不活。遂使妻
T2122_.53.0878a02: 兒角目兄弟鬩牆。眷屬乖離親朋隔絶。良由
T2122_.53.0878a03: 慳因慳縁慳法慳業。乖菩薩之心。妨慈悲之
T2122_.53.0878a04: 道。不生救護之意。唯起煩惱之情。如是之&MT01891;
T2122_.53.0878a05: 寔由慳貪爲本也
T2122_.53.0878a06: 慳僞部第二
T2122_.53.0878a07: 如菩薩處胎經佛説偈言
T2122_.53.0878a08:     世多愚惑人 守慳不布施
T2122_.53.0878a09:     積財千萬億 稱言是我有
T2122_.53.0878a10:     臨欲壽終時 眼見惡鬼神
T2122_.53.0878a11:     刀風解其體 無復出入息
T2122_.53.0878a12:     貪識隨善惡 受報甚苦辛
T2122_.53.0878a13:     將至受罪處 變悔無所及
T2122_.53.0878a14: 又薩遮尼揵子經偈云
T2122_.53.0878a15:     貪人多積聚 得不生厭足
T2122_.53.0878a16:     無明顛倒心 常念侵損他
T2122_.53.0878a17:     現在多怨憎 捨身墮惡道
T2122_.53.0878a18:     是故有智者 應當念知足
T2122_.53.0878a19:     惜財不布施 藏擧恐人知
T2122_.53.0878a20:     捨身空手去 餓鬼中受苦
T2122_.53.0878a21:     飢渇寒熱等 憂悲常煎煮
T2122_.53.0878a22:     智者不積聚 爲破慳貪故
T2122_.53.0878a23: 又分別業報經偈云
T2122_.53.0878a24:     修行本布施 急性多瞋怒
T2122_.53.0878a25:     不依正憶念 後作大力龍
T2122_.53.0878a26: 又菩薩本行經云。若見乞者。面目頻蹙。當
T2122_.53.0878a27: 知是人開餓鬼門
T2122_.53.0878a28: 又大集經云。有四法障礙大乘。何等爲四。一
T2122_.53.0878a29: 不樂惠施。二施已生悔。三施已觀過。四不念
T2122_.53.0878b01: 菩提心。復有四法。一爲欲而施。二爲瞋而施。
T2122_.53.0878b02: 三爲癡而施。四爲悑畏而施。復有四法。一
T2122_.53.0878b03: 不至心施。二不自手施。三不現見施。四輕慢
T2122_.53.0878b04:
T2122_.53.0878b05: 又優婆塞戒經云。佛言。菩薩布施遠離四惡。
T2122_.53.0878b06: 一破戒。二疑網。三邪見。四慳悋。復離五法。
T2122_.53.0878b07: 一施時不選有徳無徳。二施時不説善惡。三
T2122_.53.0878b08: 施時不擇種姓。四施時不輕求者。五施時不
T2122_.53.0878b09: 惡口罵詈
T2122_.53.0878b10: 復有三事。施已不得勝妙果報。一先多發心
T2122_.53.0878b11: 後則少與。二選擇惡物持以施人。三既行施
T2122_.53.0878b12: 已心生悔恨。復有八事施已不得成就上果。
T2122_.53.0878b13: 一施已見受者過。二施時心不平等。三施
T2122_.53.0878b14: 已求受者作。四施已喜自讃歎。五説無後乃
T2122_.53.0878b15: 與之。六施已惡口罵詈。七施已求還二倍。八
T2122_.53.0878b16: 施已生於疑心。如是施主則不能得親遇諸
T2122_.53.0878b17: 佛賢聖之人。若以具足色香味觸。施於彼者。
T2122_.53.0878b18: 是名淨施
T2122_.53.0878b19: 若偏爲良福田施不樂常施。是人未來得果
T2122_.53.0878b20: 報時不樂惠施
T2122_.53.0878b21: 若人施已生悔。若劫他物持以布施。是人未
T2122_.53.0878b22: 來雖得財物常耗不集
T2122_.53.0878b23: 若惱眷屬得物以施。是人未來雖得大報身
T2122_.53.0878b24: 常病苦
T2122_.53.0878b25: 若人先不能供養父母。惱其妻子奴婢困苦。
T2122_.53.0878b26: 而布施者。是名惡人。是假名施。不名義施。如
T2122_.53.0878b27: 是施者。名無憐愍不知恩報。是人未來雖得
T2122_.53.0878b28: 財寶。常失不集。不能出用。身多病苦
T2122_.53.0878b29: 局施部第三
T2122_.53.0878c01: 述曰。或復有人許施貧者令他歡喜。後悔不
T2122_.53.0878c02: 與。招苦轉多。或有衆生自無信施。見他行施
T2122_.53.0878c03: 不能隨喜。反生毀呰令他不施。得罪最重。或
T2122_.53.0878c04: 有共物偏用有過。如家中財物妻子共感。多
T2122_.53.0878c05: 少有分。非獨感得。於中獨悋不肯惠施。
T2122_.53.0878c06: 障人修福。得惡最深。故正法念經云。若有丈
T2122_.53.0878c07: 夫。勅其婦人。令施沙門婆羅門等食。其婦慳
T2122_.53.0878c08: 惜實有言無。語其夫言。家無所有。當以何等
T2122_.53.0878c09: 施與沙門及福人等。如是婦人誑夫悋財而
T2122_.53.0878c10: 不布施。身壞命終墮於鍼口餓鬼之中。由其
T2122_.53.0878c11: 積習多造惡業。是故婦人多生餓鬼道中。何
T2122_.53.0878c12: 以故。女人貪欲嫉妬多故不及丈夫。女人小
T2122_.53.0878c13: 心輕心不及丈夫。以是因縁。生餓鬼中。乃至
T2122_.53.0878c14: 嫉妬惡業不失。不壞不朽。於餓鬼中不能得
T2122_.53.0878c15: 脱。業盡得脱。從此命終生畜生中。受遮吒迦
T2122_.53.0878c16: 鳥身此鳥唯食天雨。仰口承天
雨水而飮之。不得飮餘水
常患飢渇受大苦
T2122_.53.0878c17: 惱。畜生中死生於人中。以餘業故常困飢渇。
T2122_.53.0878c18: 受苦難窮。常行乞食。或復於家共有供中。偏
T2122_.53.0878c19: 食不與他人。亦得重罪。故正法念經云。多食
T2122_.53.0878c20: 美食而自食噉。不施妻子及餘眷屬妻子等。
T2122_.53.0878c21: 但得嗅其香氣不知其味。於妻子前而獨食
T2122_.53.0878c22: 之。以慳嫉故。同業眷屬而不施與。亦教他人
T2122_.53.0878c23: 不給妻子起隨喜心。數造斯過。而不改悔。不
T2122_.53.0878c24: 生慚愧。如是惡人。身壞命終生於食氣餓鬼
T2122_.53.0878c25: 之中。既生之後飢渇燒身處處奔走。申吟
T2122_.53.0878c26: 噭悲泣愁毒。唯恃塔廟及以天祀。有信
T2122_.53.0878c27: 之人設諸供養。因其香氣及嗅餘氣以自活
T2122_.53.0878c28: 命。故知衆生獨用家物及偏獨食。皆得大罪。
T2122_.53.0878c29: 或慮無財乃至水草。亦不將施。後受貧苦世
T2122_.53.0879a01: 世不絶。故優婆塞戒經云。無財之人自説無
T2122_.53.0879a02: 財。是義不然。何以故。一切水草人無不有。雖
T2122_.53.0879a03: 是國主不必能施。雖是貧窮非不能施。何
T2122_.53.0879a04: 以故。貧窮之人亦有食分。食已洗器棄蕩滌
T2122_.53.0879a05: 汁。施應食者。亦得福徳。若以塵糗施於蟻子。
T2122_.53.0879a06: 亦得無量福徳果報。天下極貧。誰當無此塵
T2122_.53.0879a07: 許糗耶。極貧之人誰當赤露無衣服者。若有
T2122_.53.0879a08: 衣服。豈無一線一鍼施人。繋瘡一指許財作
T2122_.53.0879a09: 燈炷耶。善男子。天下之人誰現貧窮無
T2122_.53.0879a10: 身者。如其有身。見他作福身應往助。執投掃
T2122_.53.0879a11: 灑亦得福報。故成實論云。掃一閻浮僧地。不
T2122_.53.0879a12: 如掃一手掌佛地
T2122_.53.0879a13: 又四分律及彌沙塞律云。昔佛在世時。跋提
T2122_.53.0879a14: 城内有大居士。字曰琝荼。饒財珍富有大
T2122_.53.0879a15: 威力。隨意所欲周給人物。倉中有孔。大如車
T2122_.53.0879a16: 軸。穀米自出。婦以八升米作飯。飼四部兵及
T2122_.53.0879a17: 四方來者。食故不盡。其兒以千兩金與四部
T2122_.53.0879a18: 兵及四方乞者。隨意不盡。兒婦以一裹香塗
T2122_.53.0879a19: 四部兵并四方來乞者。隨意令足。香故不盡。
T2122_.53.0879a20: 奴以一犁耕田七壟。出米滋多。其婢以八
T2122_.53.0879a21: 升穀與四部兵。人馬食之不盡。家内良賤共
T2122_.53.0879a22: 爭各是我福力。琝荼詣佛請問誰力。佛言。汝
T2122_.53.0879a23: 等共有。昔王舍城有一織師。織師有婦。又有
T2122_.53.0879a24: 一兒。兒又有婦。有一奴一婢。一時共食。有辟
T2122_.53.0879a25: 支佛來就舍乞食。各欲當分捨與。辟支佛
T2122_.53.0879a26: 言。各減少許。於汝不少。在我得足。即共從
T2122_.53.0879a27: 之。辟支食已。於虚空中現諸神變方去。織師
T2122_.53.0879a28: 眷屬捨命生四天王天。至于他化展轉七返。
T2122_.53.0879a29: 餘福此生。果報齊等
T2122_.53.0879b01: 通施部第四
T2122_.53.0879b02: 如涅槃經云。菩薩凡行施時。不見受者持戒
T2122_.53.0879b03: 破戒。是田非田。此是知識。此非知識。施時不
T2122_.53.0879b04: 見是器非器。不擇日時是處非處。亦復不計
T2122_.53.0879b05: 飢饉豐樂。不現因果。此是衆生。此非衆生。
T2122_.53.0879b06: 是福非福。雖復不見施者受者。及以財物。乃
T2122_.53.0879b07: 至不見斷及果報。而常行施無有斷絶。菩薩
T2122_.53.0879b08: 若見持戒破戒乃至果報。終不能施。若不布
T2122_.53.0879b09: 施則不具足檀波羅密。若不具足檀波羅蜜。
T2122_.53.0879b10: 則不能成阿耨菩提。譬如有人身被毒箭。
T2122_.53.0879b11: 其人眷屬欲令安隱。爲除毒故。即命良醫。而
T2122_.53.0879b12: 爲拔箭。彼人方言。且待莫觸。我今當觀如是
T2122_.53.0879b13: 毒箭。從何方來耶。誰之所射。爲是刹利婆羅
T2122_.53.0879b14: 門毘舍首陀。復更作念。是何木耶。竹耶柳耶。
T2122_.53.0879b15: 鏃鐵者。何冶所出。剛耶柔耶。其毛羽者。
T2122_.53.0879b16: 是何鳥翼。烏鴟鷲耶。所有毒者。爲從作生。
T2122_.53.0879b17: 自然而有。是人毒。惡蛇毒耶。如是癡人竟未
T2122_.53.0879b18: 能知尋便命終。菩薩亦爾。若行施時。分別受
T2122_.53.0879b19: 者持戒破戒乃至果報。終不能施。若不能施
T2122_.53.0879b20: 則不具足檀波羅蜜。乃至菩提
T2122_.53.0879b21: 又淨業障經云。若菩薩觀慳乃施。不作二相。
T2122_.53.0879b22: 持戒毀戒不作二相。瞋恚忍辱懈怠精進亂
T2122_.53.0879b23: 心禪定愚癡智慧不作二相。是則名爲淨諸
T2122_.53.0879b24: 業障
T2122_.53.0879b25: 又佛説太子須大拏經云。佛告阿難。過去不
T2122_.53.0879b26: 可計劫。時有大國。名爲葉波。其王號曰
T2122_.53.0879b27: 波。王有二萬夫人。了無有子。王自祷祠諸神
T2122_.53.0879b28: 天人。便覺有娠。至滿十月太子便生。字爲
T2122_.53.0879b29: 須大拏。至年十六書藝悉備。少小已來常好
T2122_.53.0879c01: 布施。太子年大。王爲納妃。名曼坻。國王女
T2122_.53.0879c02: 也。端正無比。太子有一男一女。太子思惟。
T2122_.53.0879c03: 欲作檀波羅蜜。出城游觀。帝釋化作貧窮聾
T2122_.53.0879c04: 盲瘖瘂人。悉在道邊。太子見已愁憂不樂。太
T2122_.53.0879c05: 子白王。欲從大王乞求一願。不審聽不。王答
T2122_.53.0879c06: 欲願何等。不違汝意。太子言。我願欲得大王
T2122_.53.0879c07: 中藏所有珍寶。置四城門外及著市中。以用
T2122_.53.0879c08: 布施在所求索不逆其意。王語太子。恣汝所
T2122_.53.0879c09: 欲。不違汝也。太子即輦珍寶著四城門外及
T2122_.53.0879c10: 著市中。恣人所索。八方上下莫不聞知。千里
T2122_.53.0879c11: 萬里來者。恣意與之不逆其意。時有敵國怨
T2122_.53.0879c12: 家。聞太子好喜布施所在求索不逆其意。即
T2122_.53.0879c13: 會諸臣及衆道士。共集議言。葉波國王有行
T2122_.53.0879c14: 蓮華上白象。名須檀延者。多力健鬪。毎與諸
T2122_.53.0879c15: 國共相攻伐。此象常勝。誰能往乞者。諸臣
T2122_.53.0879c16: 咸言。無能往者。中有婆羅門八人。即白王
T2122_.53.0879c17: 言。我能往乞。當給我糧。王即給之。王便語
T2122_.53.0879c18: 言。能得象者我重賞汝。道士八人即詣葉波
T2122_.53.0879c19: 國。至太子宮門。悉皆柱杖倶翹一脚住自説
T2122_.53.0879c20: 言。故從遠來欲有所乞。太子聞之甚大歡喜。
T2122_.53.0879c21: 便出迎之。前爲作禮。如子見父。因相慰勞。問
T2122_.53.0879c22: 何所求。道士答言。我聞太子好喜布施不逆
T2122_.53.0879c23: 人意。太子名字流聞八方。上徹天下入
T2122_.53.0879c24: 黄泉。布施之功徳不可量。欲從太子乞行蓮
T2122_.53.0879c25: 華上白象。太子即將至廐中令取一象。道士
T2122_.53.0879c26: 等八人言。我正欲得行蓮華上白象名須檀
T2122_.53.0879c27: 延者。太子言。此大象是我父王之所愛重。王
T2122_.53.0879c28: 視如我。若與卿者。我即失父王意。或逐我出
T2122_.53.0879c29: 國。太子即自思惟。我前有要所布施不逆
T2122_.53.0880a01: 人意。今不與者違我本心。若不以此象施者。
T2122_.53.0880a02: 何從得成無上平等。即勅左右被象金鞍。疾
T2122_.53.0880a03: 牽來出。太子左手持水澡道士手。右手牽象
T2122_.53.0880a04: 以授與之。八人得象祝願太子共騎白象
T2122_.53.0880a05: 歡喜而去。太子語道士言。卿速疾去。王若知
T2122_.53.0880a06: 者。便追奪卿。道士八人即便疾去。國中諸臣
T2122_.53.0880a07: 聞以象施怨家。皆大驚*悑王聞愕然。今得天
T2122_.53.0880a08: 下有此象故。此象勝於六十象力。而太子用
T2122_.53.0880a09: 與怨家。恐將失國。當如之何。太子如是布施
T2122_.53.0880a10: 中藏日空。臣恐擧國及其妻子皆以與人。王
T2122_.53.0880a11: 聞是語益大不樂。王共諸臣議之。將欲種種
T2122_.53.0880a12: 罰太子。有大臣白。王不許。但逐出國置
T2122_.53.0880a13: 野田山中。十二年許。當使慚愧。王即隨此大
T2122_.53.0880a14: 臣所言。王語太子。汝出國去。徒汝著檀特山
T2122_.53.0880a15: 十二年。太子白王。不敢違教。復願布施七日
T2122_.53.0880a16: 展我微心。乃出國去。王言。汝正坐布施太劇。
T2122_.53.0880a17: 空我國藏。失我敵寶。故逐汝耳。促疾出去。不
T2122_.53.0880a18: 聽汝也。太子白言。不敢違戻大王教令。我自
T2122_.53.0880a19: 私財。願得布施盡之乃去。不敢煩國。二
T2122_.53.0880a20: 萬夫人共詣王所。請留太子。布施七日。乃令
T2122_.53.0880a21: 出國。王即聽之。四遠來者恣意與之。七日財
T2122_.53.0880a22: 盡。貧者得富。萬民歡喜。太子辭妻。妃聞愕
T2122_.53.0880a23: 然。太子何過乃當是乎。太子具答因縁。是故
T2122_.53.0880a24: 逐我。曼坻言。使國豐溢富樂無極。但當努力
T2122_.53.0880a25: 共於山中求索道耳。太子言。人在山中恐*悑
T2122_.53.0880a26: 之處。汝憍樂。何能忍是。妃答太子。我終
T2122_.53.0880a27: 不能相離也。王者以幡爲幟。火者以煙爲幟。
T2122_.53.0880a28: 婦者以夫爲幟。我但依怙太子。若有來乞丐
T2122_.53.0880a29: 者。我當應之。乃至有人索我及兒女者。隨
T2122_.53.0880b01: 太子所施。太子言。汝能爾者大善。太子與
T2122_.53.0880b02: 妃及其二子。共至母所辭別欲去。白其母言。
T2122_.53.0880b03: 願數諫王以政治國莫邪枉人。母聞辭別感
T2122_.53.0880b04: 激悲哀。語傍人言。我身如石。心如剛鐵。奉事
T2122_.53.0880b05: 大王未曾有過。今有一子而捨我去。我心何
T2122_.53.0880b06: 能不破如死。太子與妃及二子倶。爲父母
T2122_.53.0880b07: 作禮而去。二萬夫人以眞珠各一貫以奉太
T2122_.53.0880b08: 子。四千大臣作七寶珠奉上太子。太子從
T2122_.53.0880b09: 宮出城悉施四遠。即時皆盡。國中大小數千
T2122_.53.0880b10: 萬人。共送太子。觀者皆惜垂涙而別。太子
T2122_.53.0880b11: 與妃倶載自御而去。前去已遠止息樹下。
T2122_.53.0880b12: 有婆羅門來乞馬。太子即御車。以馬與之。
T2122_.53.0880b13: 以二子著車上。妃於後推。太子轅中歩挽而
T2122_.53.0880b14: 去。適復前行。復逢婆羅門來乞車。太子即以
T2122_.53.0880b15: 車與之。適復前行。復有婆羅門來乞太子言。
T2122_.53.0880b16: 我不與卿有所愛惜。我財物皆盡。婆羅門
T2122_.53.0880b17: 言。無財物者。與我身上衣。太子即解與之。更
T2122_.53.0880b18: 著一故衣。適復前行。復逢婆羅門來乞太子。
T2122_.53.0880b19: 以妃衣服與之。轉復前行。復逢婆羅門來乞
T2122_.53.0880b20: 太子兩兒衣服與之。太子布施車馬錢財衣
T2122_.53.0880b21: 被了。盡無所有。初無悔心。大如毛髮。太子
T2122_.53.0880b22: 自負其兒。妃抱其女。歩行而去。相隨入山。檀
T2122_.53.0880b23: 特山。去葉波國六千餘里。去國遂遠。行在澤
T2122_.53.0880b24: 中大苦飢渇。忉利帝釋即於曠澤化作城郭。
T2122_.53.0880b25: 伎樂衣食備滿城中。有人出迎。太子便可
T2122_.53.0880b26: 於此留止飮食以相娯樂。妃語太子。行道甚
T2122_.53.0880b27: 極。可暇止此不。太子言。父王徙我著檀特山
T2122_.53.0880b28: 中。於此留者違父王命。非孝子也。遂便出城
T2122_.53.0880b29: 顧視。不復見城。轉復前行到檀特山。山下有
T2122_.53.0880c01: 水。深不可度。妃語太子。且當住此。須水減
T2122_.53.0880c02: 乃度。太子言。父王徙我著山。於此住者違父
T2122_.53.0880c03: 王教。太子慈心水中有山以堰斷水。褰衣
T2122_.53.0880c04: 而度。即心念言。水當澆灌殺諸人畜。即
T2122_.53.0880c05: 謂水言。復流如故。若有欲來至我所者。皆當
T2122_.53.0880c06: 令度。太子適語已水即復流如故。前到山中
T2122_.53.0880c07: 見山嶔崟樹木繁茂百鳥悲鳴流泉清池美
T2122_.53.0880c08: 水甘果。太子語妃。觀是山中亦有學道者。太
T2122_.53.0880c09: 子入山。山中禽獸皆大歡喜。來迎太子。山上
T2122_.53.0880c10: 有一道人。名阿州陀。年五百歳。有絶妙之
T2122_.53.0880c11: 徳。太子作禮却住白言。今在山中。何許有
T2122_.53.0880c12: 好果泉可止處耶。阿*州陀言。是山中者並
T2122_.53.0880c13: 是福地所在可止。道人復言。今此山中清淨
T2122_.53.0880c14: 之處。卿云何將妻子來而欲學道乎。太子未
T2122_.53.0880c15: 答。曼坻即問道人言。在此學道爲幾何歳。道
T2122_.53.0880c16: 人言。四五百歳。曼坻言。計有吾我。何時得
T2122_.53.0880c17: 道。道人言。我實不及此事也。太子即問道人
T2122_.53.0880c18: 言。頗聞葉波國王太子須大拏不。道人言。我
T2122_.53.0880c19: 數聞之。但未見耳。太子言。我正是須大拏也。
T2122_.53.0880c20: 道人問太子。所求何等。太子答言。欲求
T2122_.53.0880c21: 摩訶衍。道人言。功徳乃爾。今得摩訶衍不久
T2122_.53.0880c22: 也。太子得無上道時。我當作第一神足弟子。
T2122_.53.0880c23: 道人即指語太子所止處。太子即以法道結
T2122_.53.0880c24: 頭編髮。以水果爲飮食。即作草屋男女別處。
T2122_.53.0880c25: 男名耶利。年七歳。著草衣隨父出入。女名
T2122_.53.0880c26: 罽拏延。年六歳。著鹿皮衣隨母出入。山中
T2122_.53.0880c27: 禽獸皆悉歡喜。來依附太子。空池皆生泉水。
T2122_.53.0880c28: 枯木皆生華葉。諸毒皆消果樹並茂。太子男
T2122_.53.0880c29: 女在於水邊與禽獸共戲。時拘留國有貧窮
T2122_.53.0881a01: 婆羅門。年四十乃取婦。婦大端正。婆羅門有
T2122_.53.0881a02: 十二醜。状類似鬼。其婦惡見祝欲令死。婦
T2122_.53.0881a03: 行汲水。道逢年少嗤説其婿。持水且歸語其
T2122_.53.0881a04: 婿言。我適取水年少調我。爲我索奴婢。我
T2122_.53.0881a05: 不自汲水。人亦不笑我。婿言。我貧當何所得。
T2122_.53.0881a06: 婦言。不爲我索奴婢者。我當便去。不復共居。
T2122_.53.0881a07: 復言。我常聞太子須大拏坐施太劇。父王
T2122_.53.0881a08: 徙著檀特山中。有一男一女可乞之。時婆羅
T2122_.53.0881a09: 門即詣檀特山。至大水邊。但念太子。即便得
T2122_.53.0881a10: 度。時婆羅門遂入山中逢獵師問太子處。即
T2122_.53.0881a11: 指示處。婆羅門即到太子所。太子遙見甚大
T2122_.53.0881a12: 歡喜。迎爲作禮。因相慰勞問何所從來。婆羅
T2122_.53.0881a13: 門言。我從遠來。拘留國人。久聞太子好喜布
T2122_.53.0881a14: 施。欲從太子乞丐。太子言。我不與卿惜。我所
T2122_.53.0881a15: 有盡賜無以相與。婆羅門言。若無物者。與我
T2122_.53.0881a16: 兩兒以爲給使。如是至三。太子言。卿故遠來。
T2122_.53.0881a17: 何不相與。時兩兒行戲。太子呼語言。此婆
T2122_.53.0881a18: 羅門遠來乞汝。我已許之。汝便隨去。太子即
T2122_.53.0881a19: 牽授與。地爲震動。兩兒不肯隨去。還至父前。
T2122_.53.0881a20: 長跪謂父言。我宿何罪今遭値此。乃以國王
T2122_.53.0881a21: 種爲人奴婢。向父悔過。從是因縁罪滅福生。
T2122_.53.0881a22: 世世莫復値是。太子語兒言。天下恩愛皆當
T2122_.53.0881a23: 別離。一切無常何可保守。我得無上道時自
T2122_.53.0881a24: 當度汝。兩兒語父言。爲我謝母。今便永絶。恨
T2122_.53.0881a25: 不面別。自我宿罪當遭此大苦。念母失我憂
T2122_.53.0881a26: 苦愁勞。婆羅門言。我老且羸。小兒各當捨
T2122_.53.0881a27: 我至其母所。我當奈何得之。當縛付我。太子
T2122_.53.0881a28: 即反兩小兒手 使婆羅門自縛之。繋令相連。
T2122_.53.0881a29: 總持繩頭。兩兒不肯去。以捶鞭之血出流地。
T2122_.53.0881b01: 太子見之涙出墮地。地爲之沸。太子與諸禽
T2122_.53.0881b02: 獸皆送兩兒。不見乃還。時諸禽獸皆隨太子
T2122_.53.0881b03: 還至兩兒戲處號呼自撲。兒於道中以繩繞
T2122_.53.0881b04: 樹不肯去。冀其母來。婆羅門以捶鞭之。兩兒
T2122_.53.0881b05: 言。莫復撾我。我自去耳。仰天呼言。山神樹神
T2122_.53.0881b06: 一切哀念。我不見母別。可語我母。拾果疾來。
T2122_.53.0881b07: 與我相見。母於山中。左足下癢。右目復暖。兩
T2122_.53.0881b08: 乳汁出。便自思惟。未嘗有是怪。當用果爲。宜
T2122_.53.0881b09: 歸視我兒。得無有他。棄果走還。天王帝釋
T2122_.53.0881b10: 知太子。以兒與人恐妃敗其善心。便化作
T2122_.53.0881b11: 師子。當道而蹲。妃語師子。願小相避使我得
T2122_.53.0881b12: 過。師子知婆羅門去遠。乃起避道令妃得過。
T2122_.53.0881b13: 妃還見太子獨坐。不見兩兒。自至草屋。處處
T2122_.53.0881b14: 求之不見。便還至太子所問兩兒何在。太子
T2122_.53.0881b15: 不應。爲持與誰。早語我處莫令我狂。如是至
T2122_.53.0881b16: 三。太子不應。妃更愁苦。太子不應益我迷荒。
T2122_.53.0881b17: 太子語妃。拘留國有一婆羅門。來從我乞兩
T2122_.53.0881b18: 兒。便以與之。妃聞感激躄地而倒。如太山崩。
T2122_.53.0881b19: 宛轉啼哭而不可止。太子言。且止汝識過去
T2122_.53.0881b20: 提和竭羅佛時本要不耶。我於爾時作婆羅
T2122_.53.0881b21: 門子。字鞞多衞。汝作婆羅門女。字須羅陀。
T2122_.53.0881b22: 汝持華七莖。我持銀錢五百。買汝五華。欲
T2122_.53.0881b23: 以散佛。汝以二華寄我上佛。而求願言。願
T2122_.53.0881b24: 我後生常爲卿妻。我於爾時與汝要言。欲爲
T2122_.53.0881b25: 我妻者。當隨我意在所布施不逆人心。唯不
T2122_.53.0881b26: 以父母施耳。其餘施者皆隨我意。汝答言可。
T2122_.53.0881b27: 今以兒施而反亂我善心耶。妃聞太子言。
T2122_.53.0881b28: 心意開解便識宿命。聽隨太子布施疾得所
T2122_.53.0881b29: 願。天王帝釋見太子布施如此。即下試太子
T2122_.53.0881c01: 知欲何求。化作婆羅門亦有十二醜。到太子
T2122_.53.0881c02: 而自説言。常聞太子好喜布施不逆人意。
T2122_.53.0881c03: 故來到此。願乞我妃。太子言。諾大善。可得。
T2122_.53.0881c04: 妃言。今以我與人。誰當供養太子者。太子答
T2122_.53.0881c05: 言。今不以汝施者。何得成無上平等。太子即
T2122_.53.0881c06: 牽妃授之。天帝釋知見太子了無悔意。諸天
T2122_.53.0881c07: 讃歎天地大動。時婆羅門便將妃去。行至七
T2122_.53.0881c08: 歩。尋將妃還。以寄太子。莫復與人。太子言。
T2122_.53.0881c09: 何爲不取。婆羅門語太子言。我非婆羅門。
T2122_.53.0881c10: 天帝釋。故來相試欲願何等。即復釋身。
T2122_.53.0881c11: 妃即作禮從索三願。一令將我兒去婆羅門
T2122_.53.0881c12: 還賣著我本國中。二令我兩兒不苦飢渇。三
T2122_.53.0881c13: 令我及太子早得還國。天王釋言。當如前
T2122_.53.0881c14: 願。太子言。願令衆生皆得解脱。無復生老
T2122_.53.0881c15: 病死之苦。帝釋言。大哉。所願無上。所願特
T2122_.53.0881c16: 尊。非我所及。帝釋言畢忽然不見
T2122_.53.0881c17: 時拘留國婆羅門。得兒還家。婦逆罵之。何
T2122_.53.0881c18: 忍持此面還。此兒國王種而無慈心。撾打
T2122_.53.0881c19: 令生瘡。身體膿血。促持衒賣。更求使者。婿
T2122_.53.0881c20: 隨婦言。即行賣之。天帝行市言。此兒貴無
T2122_.53.0881c21: 能買者。乃至葉波國中。大臣人民識是太
T2122_.53.0881c22: 子兒大王之孫。擧國悲哀。諸臣即問所從得
T2122_.53.0881c23: 此兒來。婆羅門言。我自乞得。人欲奪取。中有
T2122_.53.0881c24: 長者。而諫之曰。斯乃太子布施之心。以至於
T2122_.53.0881c25: 此。而今奪之違太子意。不如白王王聞知者。
T2122_.53.0881c26: 自當贖之。諸臣白王。王聞大驚。即呼婆羅
T2122_.53.0881c27: 門。使將兒入宮。王與夫人及諸宮女。遙見兩
T2122_.53.0881c28: 兒莫不哽噎。王問何縁得此兒。婆羅門答言。
T2122_.53.0881c29: 我從太子乞丐得耳。王呼兩兒而欲抱之。
T2122_.53.0882a01: 兒皆啼泣不肯就抱。王問婆羅門。賣索幾
T2122_.53.0882a02: 錢。婆羅門未答。男兒便言。男直銀錢一千
T2122_.53.0882a03: 特牛一百頭。女直金錢二千牸牛二百頭。王
T2122_.53.0882a04: 言。男兒人之所珍。何故男賤而女貴耶。兒言。
T2122_.53.0882a05: 後宮婇女與王無親。或出微賤。或但婢使。王
T2122_.53.0882a06: 意所幸便得尊貴。王獨有一子。而逐之深山。
T2122_.53.0882a07: 了無念子之意。是以明知男賤而女貴也。王
T2122_.53.0882a08: 聞是語。感激悲哀號泣交并。言我大負。汝何
T2122_.53.0882a09: 故不就我抱。汝恚我乎。畏婆羅門耶。兒言。不
T2122_.53.0882a10: 敢怨王。亦不畏婆羅門。本是王孫。今爲奴
T2122_.53.0882a11: 婢。何有奴婢而就王抱。是故不敢。王聞是
T2122_.53.0882a12: 語倍増悲愴。即如其言。更呼兩兒。兒便就
T2122_.53.0882a13: 王抱。王抱兩孫。手摩其頭。問兩兒言。汝父
T2122_.53.0882a14: 在山。何所飮食。披服何等。兒具答之。王即
T2122_.53.0882a15: 遣使促迎太子。便以王命而告太子。太子
T2122_.53.0882a16: 答言。王徙我山中一十二年爲期。今猶一年
T2122_.53.0882a17: 在。年滿當歸。使還白王。王更作手書以與
T2122_.53.0882a18: 太子。汝是智人。去時當忍。來時亦忍。云何恚
T2122_.53.0882a19: 我不還。太子得書頂戴作禮。却繞七匝。便發
T2122_.53.0882a20: 視之。山中禽獸聞太子還。跳踉宛轉自撲號
T2122_.53.0882a21: 呼。泉水爲空竭。禽獸爲不乳。百鳥皆悲鳴。
T2122_.53.0882a22: 用失太子故。太子與妃倶還本國。敵國怨家
T2122_.53.0882a23: 聞太子當還。即遣使者裝被白象。金銀鞍勒。
T2122_.53.0882a24: 以金鉢盛銀粟。銀鉢盛金粟。逆於道中以
T2122_.53.0882a25: 還太子。辭謝悔過言。前乞白象愚癡故耳。坐
T2122_.53.0882a26: 我之故逐徙太子。今聞來還内懷歡喜。今以
T2122_.53.0882a27: 白象奉還太子願垂納受以除罪咎。太子答
T2122_.53.0882a28: 言。譬如有人設百味食。持有所上其人嘔
T2122_.53.0882a29: 吐在地。寧復香潔可更食不。今我布施譬
T2122_.53.0882b01: 亦若吐還終不受。速乘象去。謝汝國王。若屈
T2122_.53.0882b02: 使者遠相勞問。於是使者即乘象還。白王如
T2122_.53.0882b03: 是。因此象故敵國之怨化爲慈仁。國王及衆
T2122_.53.0882b04: 臣等皆發無上平等道意。父王乘象出迎太
T2122_.53.0882b05: 子。太子便前頭面作禮。從王而歸。國中人
T2122_.53.0882b06: 民莫不歡喜。散華燒香以待太子。太子入宮
T2122_.53.0882b07: 即到母前。頭面作禮而問起居。王以寶藏
T2122_.53.0882b08: 付與太子。恣意布施轉勝於前。布施不休自
T2122_.53.0882b09: 致得佛
T2122_.53.0882b10: 佛告阿難。我宿命所行布施如是。太子須大
T2122_.53.0882b11: 拏者我身是也。時父王者今現我父閲頭檀
T2122_.53.0882b12: 是。爾時母者今現我母摩耶是也。是時妃者
T2122_.53.0882b13: 今瞿夷是。時山中道人阿州陀者今目揵連
T2122_.53.0882b14: 是。時天帝釋者今舍利弗是。時獵師者今阿
T2122_.53.0882b15: 難是。時男兒耶利者今現我子羅雲是。女兒
T2122_.53.0882b16: 罽延者今現羅漢朱利母是。時乞兒婆羅
T2122_.53.0882b17: 門者今調達是。時婆羅門婦旃遮那摩
T2122_.53.0882b18: 是。勤苦如是。無央數劫。常行檀波羅蜜。布施
T2122_.53.0882b19: 如是
T2122_.53.0882b20: 法施部第五
T2122_.53.0882b21: 述曰。此明財法相對校量優劣。故智度論云。
T2122_.53.0882b22: 佛説施中法施第一。何以故。財施有量。法施
T2122_.53.0882b23: 無量。財施欲界報。法施出三界報。財施不能
T2122_.53.0882b24: 斷漏。法施清昇彼岸。財施但感人天報。法施
T2122_.53.0882b25: 通感三乘果。財施愚智倶閑。法施唯局智
T2122_.53.0882b26: 人。財施唯能施者得福。法施通益能所。財施
T2122_.53.0882b27: 愚畜能受。法施唯局聰人。財施但益色身。法
T2122_.53.0882b28: 施能利心神。財施能増貪病。法施能除三毒。
T2122_.53.0882b29: 故大集經云。施寶雖多不如至心誦持一偈。
T2122_.53.0882c01: 法施最妙勝過飮食
T2122_.53.0882c02: 又未曾有因縁經云 天帝問曰。施食施法有
T2122_.53.0882c03: 何功徳。唯願説之。野干答曰。布施飮食濟
T2122_.53.0882c04: 一日之命。施珍寶物濟一世之乏。増益繋縛。
T2122_.53.0882c05: 説法教化名爲法施。能令衆生出世間道
T2122_.53.0882c06: 又大丈夫論云。財施者。人道中有。法施者。大
T2122_.53.0882c07: 悲中有。財施者。除衆生身苦。法施者。除衆生
T2122_.53.0882c08: 心苦。財施愛多者施與財寶。愚癡多者施與
T2122_.53.0882c09: 其法。財施者。爲其作無盡錢財。法施者。爲
T2122_.53.0882c10: 得無盡智。財施者。爲得身樂。法施者。爲得
T2122_.53.0882c11: 心樂。財施者。爲衆生所愛。法施者。爲世間
T2122_.53.0882c12: 所敬。財施者。爲愚人所愛。法施者。爲智者所
T2122_.53.0882c13: 愛。財施者。能與現樂。法施者。能與天道涅槃
T2122_.53.0882c14: 之樂。如偈曰
T2122_.53.0882c15:     佛智處虚空 大悲爲密雲
T2122_.53.0882c16:     法施如甘雨 充滿陰界池
T2122_.53.0882c17:     四攝爲方便 安樂解脱因
T2122_.53.0882c18:     修治八正道 能得涅槃
T2122_.53.0882c19: 又月燈三昧經云。佛言。若有菩薩行於法施
T2122_.53.0882c20: 有十種利益。何等爲十。一棄捨惡事。二能作
T2122_.53.0882c21: 善事。三住善人法。四淨佛國土。五趣詣道場。
T2122_.53.0882c22: 六捨所愛事。七降伏煩惱。八於諸衆生施
T2122_.53.0882c23: 福徳分。九於諸衆生修習慈心。十見法得於
T2122_.53.0882c24: 喜樂
T2122_.53.0882c25: 又菩薩地持論云。菩薩知彼邪見求法短者。
T2122_.53.0882c26: 不授其法。不與經卷。若性貪財賣經卷者。亦
T2122_.53.0882c27: 不施與法。若得經卷隱藏不顯。亦不施與
T2122_.53.0882c28: 法。若非彼人所知義者。亦不施與法。若
T2122_.53.0882c29: 非彼人所知義者。亦不施與。若是彼所知
T2122_.53.0883a01: 義。於此經卷已自知義。則便持經隨所樂與。
T2122_.53.0883a02: 若未知義自須修學。又知他人所有如是經
T2122_.53.0883a03: 示語其處。若更書與。菩薩當自觀心。少有法
T2122_.53.0883a04: 慳者。當持經與。爲法施故。我寧以法施現世
T2122_.53.0883a05: 癡瘂。爲除煩惱。猶尚應施。況作將來智慧方
T2122_.53.0883a06: 便
T2122_.53.0883a07: 又優婆塞戒經云。若有比丘比丘尼優婆塞
T2122_.53.0883a08: 優婆夷。能教化人具足戒施多聞智慧。若以
T2122_.53.0883a09: 紙墨令人書寫。若自書寫如來正典。然後施
T2122_.53.0883a10: 人令得讀誦。是名法施。如是施者。未來天
T2122_.53.0883a11: 上得好上色。何以故。衆生聞法斷除瞋心。以
T2122_.53.0883a12: 是因縁。未來世中得成上色。衆生聞法慈心
T2122_.53.0883a13: 不殺。以是因縁。未來世中得壽命長。衆法聞
T2122_.53.0883a14: 法不盜他財寶。以是因縁。未來世中多饒財
T2122_.53.0883a15: 寶。衆生聞法開心樂施。以是因縁。未來世中
T2122_.53.0883a16: 身得大力。衆生聞法離諸放逸。以是因縁。未
T2122_.53.0883a17: 來世中身得安樂。衆生聞法除瞋癡心。以是
T2122_.53.0883a18: 因縁。未來世中得無礙辯才。衆生聞法信心
T2122_.53.0883a19: 無疑。以是因縁。未來世中信心明了。戒施聞
T2122_.53.0883a20: 慧亦復如是。故知法施殊勝過於財施。問既
T2122_.53.0883a21: 知法施勝過財施。今時衆生但學法施不行
T2122_.53.0883a22: 財施。未知得不。答爲不解財施迷心而施。
T2122_.53.0883a23: 苟求色聲人天樂報。恐墜三塗不成出世。
T2122_.53.0883a24: 所以聖人殷勤歎法。令其寤解三事體空而
T2122_.53.0883a25: 行財施。遠成菩提涅槃勝果。自餘戒忍六度
T2122_.53.0883a26: 萬行。皆籍智慧開道成勝
T2122_.53.0883a27: 又智度論云。前五度等譬同盲人。第六般若
T2122_.53.0883a28: 事同有目。若不得般若開導前五。便墮惡道
T2122_.53.0883a29: 不成出世。若聞法施過於捨財。愚人不解即
T2122_.53.0883b01: 便祕財。唯樂讀經若行此法。不如有人解心
T2122_.53.0883b02: 捨施一錢。勝過迷心讀經百千萬卷。是以
T2122_.53.0883b03: 如來設教意存解行。若唯解無行。解則便
T2122_.53.0883b04: 虚。若唯行無解。行則便孤。要具解行方到彼
T2122_.53.0883b05: 岸。又菩薩藏經云。當知菩薩摩訶薩具足如
T2122_.53.0883b06: 是四攝之法。由是法故菩薩摩訶薩*常處長
T2122_.53.0883b07: 夜攝諸衆生。何等爲四。所謂布施愛語利行
T2122_.53.0883b08: 同事。如是名爲四種攝法。所言施者具有二
T2122_.53.0883b09: 種。一者財施。二者法施。是爲布施。言愛語
T2122_.53.0883b10: 者。謂於一切諸來求乞。或樂聞法。菩薩悉能
T2122_.53.0883b11: 愛語慰喩。言利行者。謂能滿足若自若他所
T2122_.53.0883b12: 有意樂。言同事者。隨己所有智及功徳爲他
T2122_.53.0883b13: 演説。攝受建立一切衆生。令其安住。若智若
T2122_.53.0883b14: 法。言法施者。如所聞法廣爲他説。言愛語者。
T2122_.53.0883b15: 以無染心分別開示。言利行者。謂於他授
T2122_.53.0883b16: 誦經典。乃至説法無有厭倦。言同事者。以不
T2122_.53.0883b17: 捨離一切智心。安置含生於正法所。是故菩
T2122_.53.0883b18: 薩於一切時常行法施。若自無財隨喜他施。
T2122_.53.0883b19: 若自有財供養智人。還得聰報
T2122_.53.0883b20: 又賢愚經云。時諸比丘咸皆生疑。賢者阿難。
T2122_.53.0883b21: 本造何行獲斯總持。聞佛所説一言不失。倶
T2122_.53.0883b22: 往佛所而白佛言。賢者阿難。本興何福。而
T2122_.53.0883b23: 得如是無量總持。唯願世尊。當見開示。佛告
T2122_.53.0883b24: 諸比丘。乃往過去阿僧祇劫。有一比丘。度一
T2122_.53.0883b25: 沙彌*常以嚴勅。教令誦經。日日課限。其經
T2122_.53.0883b26: 足者。便以歡喜。若其不足。苦切責之。於是沙
T2122_.53.0883b27: 彌常懷懊惱。讀經雖得復無食調。若行乞食。
T2122_.53.0883b28: 疾得食時。讀經便足。乞食若遲。讀則不充。若
T2122_.53.0883b29: 經不足當被切責。心懷愁悶啼哭而行。時
T2122_.53.0883c01: 有長者見其洟泣。前呼問之。何以懊惱。沙
T2122_.53.0883c02: 彌答曰。長者當知。我師嚴難勅我讀經。日
T2122_.53.0883c03: 日課限。若具足者。即以歡喜。若其不充。苦
T2122_.53.0883c04: 切見責。我行乞食。若疾得者讀經即足。若乞
T2122_.53.0883c05: 遲得讀便不充。若不得經便被切責。以是事
T2122_.53.0883c06: 故我用愁耳。於時長者即語沙彌。從今已
T2122_.53.0883c07: 後常詣我家。當供養食令汝不憂。食已專心
T2122_.53.0883c08: 勤加讀經。於時沙彌聞是語已。得專心意勤
T2122_.53.0883c09: 加讀經。課限不減日日常度。師徒於是倶用
T2122_.53.0883c10: 歡喜。佛告比丘。爾時師者定光佛是。沙彌
T2122_.53.0883c11: 者今我身是。時大長者供養者今阿難是。乃
T2122_.53.0883c12: 由過去造是行故。今得總持無有忘失
T2122_.53.0883c13: 法苑珠林卷第八十
T2122_.53.0883c14:
T2122_.53.0883c15:
T2122_.53.0883c16:
T2122_.53.0883c17:
T2122_.53.0883c18:
T2122_.53.0883c19:
T2122_.53.0883c20:
T2122_.53.0883c21:
T2122_.53.0883c22:
T2122_.53.0883c23:
T2122_.53.0883c24:
T2122_.53.0883c25:
T2122_.53.0883c26:
T2122_.53.0883c27:
T2122_.53.0883c28:
T2122_.53.0883c29:
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
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