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諸經要集 (No. 2123_ 道世撰 ) in Vol. 00

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T2123_.54.0028a01: 九者利益衆生一切不空
T2123_.54.0028a02: 十者一切世界得阿耨菩提作一切佛事
T2123_.54.0028a03: 頌曰
T2123_.54.0028a04:     牧杖信爲急 調絃貴不奢
T2123_.54.0028a05:     騰猿安可制 逸馬本難罝
T2123_.54.0028a06:     驅馳習聲色 冠蓋競豪華
T2123_.54.0028a07:     既入王孫第 還向季倫家
T2123_.54.0028a08:     靜心澄業累 省念勗身瑕
T2123_.54.0028a09:     庶茲憑七覺 時用免三邪
T2123_.54.0028a10: 諸經要集卷第三
T2123_.54.0028a11:
T2123_.54.0028a12:
T2123_.54.0028a13:
T2123_.54.0028a14: 諸經要集卷第四
T2123_.54.0028a15:  *西明寺沙門*釋道*世*集 
T2123_.54.0028a16: 入道部第四此有
四線
 唄讃部第五 香燈部第
T2123_.54.0028a17:
T2123_.54.0028a18:   述意縁欣厭縁出家縁引證縁
T2123_.54.0028a19: 述意縁第一
T2123_.54.0028a20: 竊以因縁假有。衆生之滯根。法本不然。至
T2123_.54.0028a21: 人之妙理。是以三界六趣。造業障而自迷。
T2123_.54.0028a22: 八解十智。尊歸宗而虚豁。所以能仁大師。隨
T2123_.54.0028a23: 縁布教。愍焔宅之既焚。傷欲流之永霧。託
T2123_.54.0028a24: 白淨之宮。現黄金之色。居茲三惑。示畫篋之
T2123_.54.0028a25: 非眞。出彼四門。厭浮雲之易滅。自嗟人代漂
T2123_.54.0028a26: 忽若此。於是天王捧白馬而逾城。給使持寶
T2123_.54.0028a27: 冠而詣闕。脱屣尋眞。其於斯矣。雖復奏代簫
T2123_.54.0028a28: 史。周時子晋。許由洗耳於箕山。莊周曳尾於
T2123_.54.0028a29: 濮水。方茲去俗。何其蔑哉。致使慕其徳者。斷
T2123_.54.0028b01: 惡以立身。欽其風者潔己而修善。毀形以成
T2123_.54.0028b02: 其志。故棄鬚髮美容。變俗以會其道。故去輪
T2123_.54.0028b03: 王華服。雖形闕奉親。而内懷其孝。禮乖事主。
T2123_.54.0028b04: 而心戢其恩。澤被怨親。以成大順。福霑幽顯。
T2123_.54.0028b05: 豈拘小違。上智之人。依佛語故爲益。下凡之
T2123_.54.0028b06: 類。虧聖教故爲損。懲惡則濫者自新。進善則
T2123_.54.0028b07: 通人感化。所以仙林始抽簪之地。禪河起苦
T2123_.54.0028b08: 行之迹。沐金軀之淨水。遊道場之吉樹食假
T2123_.54.0028b09: 獻糜。座因施草。於是十力智圓。六通神足。
T2123_.54.0028b10: 魔兵席卷。大覺道成也
T2123_.54.0028b11: 欣厭縁第二
T2123_.54.0028b12: 如文殊問經云。佛告文殊師利。一切諸功徳
T2123_.54.0028b13: 不與出家心等。何以故。住家者無量過患故。
T2123_.54.0028b14: 出家者無量功徳故住家者有障礙。出家者
T2123_.54.0028b15: 無障礙。住家者是塵垢處。出家者是無塵垢
T2123_.54.0028b16: 處。住家者溺欲淤泥。出家者出欲淤泥。住家
T2123_.54.0028b17: 者隨愚人法。出家者遠愚人法。住家者不得
T2123_.54.0028b18: 正命。出家者得其正命。住家者是憂悲惱處。
T2123_.54.0028b19: 出家者是歡喜處。住家者是結縛處。出家者
T2123_.54.0028b20: 是解脱處。住家者是傷害處。出家者非傷害
T2123_.54.0028b21: 處。住家者有貪利苦。出家者無貪利苦。住
T2123_.54.0028b22: 家者是憒鬧處。出家者是寂靜處。住家者是
T2123_.54.0028b23: 下賤處。出家者是高勝處。住家者爲煩惱所
T2123_.54.0028b24: 燒。出家者滅煩惱火。住家者常爲他人。出家
T2123_.54.0028b25: 者常爲自身。住家者以苦爲樂。出家者出離
T2123_.54.0028b26: 爲樂。住家者増長棘刺。出家者能滅棘刺。住
T2123_.54.0028b27: 家者成就小法。出家者成就大法。住家者無
T2123_.54.0028b28: 法用。出家者有法用。住家者爲三乘毀訾。
T2123_.54.0028b29: 出家者爲三乘稱歎。住家者不知足。出家者
T2123_.54.0028c01: 常知足。住家者魔王愛念。出家者令魔恐怖。
T2123_.54.0028c02: 住家者多放逸。出家者無放逸。住家者爲人
T2123_.54.0028c03: 僕使。出家者爲僕使主。住家者是黒暗處。出
T2123_.54.0028c04: 家者是光明處。住家者増長憍慢處出家者
T2123_.54.0028c05: 滅憍慢處。住家者少果報。出家者多果報。住
T2123_.54.0028c06: 家者多諂曲。出家者心質直。住家者常有憂
T2123_.54.0028c07: 苦。出家者常懷喜樂。住家者是欺誑法。出家
T2123_.54.0028c08: 者是眞寂法。住家者多散亂。出家者無散
T2123_.54.0028c09: 亂。住家者是流轉處。出家者非流轉處。住家
T2123_.54.0028c10: 者如毒藥。出家者如甘露。住家者失内思惟。
T2123_.54.0028c11: 出家者得内思惟。住家者無歸依處。出家者
T2123_.54.0028c12: 有歸依處。住家者多有瞋恚。出家者多行慈
T2123_.54.0028c13: 悲。住家者有重擔。出家者捨重擔。住家者有
T2123_.54.0028c14: 罪過。出家者無罪過。住家者流轉生死。出家
T2123_.54.0028c15: 者有其齊限。住家者以財物爲寶。出家者以
T2123_.54.0028c16: 功徳爲寶。住家者隨流生死。出家者逆流生
T2123_.54.0028c17: 死。住家者是煩惱大海。出家者是大舟航。住
T2123_.54.0028c18: 家者爲纒所縛。出家者離於纒縛。住家者爲
T2123_.54.0028c19: 國王教誡。出家者爲佛法教誡。住家者伴侶
T2123_.54.0028c20: 易得。出家者伴侶難得住。家者傷害爲勝。出
T2123_.54.0028c21: 家者攝受爲勝。住家者増長煩惱。出家者。出
T2123_.54.0028c22: 離煩惱。住家者如住刺林。出家者出刺林。
T2123_.54.0028c23: 文殊師利。若我毀呰住家。讃歎出家。言滿虚
T2123_.54.0028c24: 空説猶無盡。此謂住家過患出家功徳也
T2123_.54.0028c25: 又涅槃經云。在家迫迮猶如牢獄。一切煩惱
T2123_.54.0028c26: 因之而生。出家寛廓猶如虚空。一切善法因
T2123_.54.0028c27: 之増長。在家之人内則憂念妻兒。外則王役
T2123_.54.0028c28: 驅馳。若富貴高勝則放逸縱情。貧苦下賤則
T2123_.54.0028c29: 飢寒失志。公私擾擾晝夜孜孜。衆務牽纒何
T2123_.54.0029a01: 暇修道
T2123_.54.0029a02: 又郁伽長者經云。在家之人多諸煩惱。父母
T2123_.54.0029a03: 妻子恩愛所繋。常思財色貪求無厭。少得守
T2123_.54.0029a04: 護。多諸憂慮。流轉六趣違離佛法。當作怨家
T2123_.54.0029a05: 惡知識想。應厭家活生出家心。無有在家修
T2123_.54.0029a06: 集無上菩提之道。皆因出家得無上道
T2123_.54.0029a07: 又出家功徳經云。若放男女奴婢人民出家。
T2123_.54.0029a08: 功徳無量。譬天下滿中羅漢百歳供養。不如
T2123_.54.0029a09: 有人爲涅槃故。一日一夜出家受戒功徳無
T2123_.54.0029a10: 量。又如起七寶塔高至三十三天。不如出家
T2123_.54.0029a11: 功徳。又大縁經云。以一日夜出家故。二十劫
T2123_.54.0029a12: 不墮三惡道。又僧祇律云。以一日夜出家修
T2123_.54.0029a13: 梵行者。離六百六千六十歳三塗苦。又出家
T2123_.54.0029a14: 功徳經云。若爲出家。苦作留礙抑制此人。即
T2123_.54.0029a15: 斷佛種諸惡集身。猶如大海。現得癩病。死入
T2123_.54.0029a16: 黒闇地獄無有出期。又迦葉經云。爾時大王
T2123_.54.0029a17: 太子聞出家功徳甚深。並皆發心出家已。四
T2123_.54.0029a18: 天下中無一衆生在家者。皆悉發心願求出
T2123_.54.0029a19: 家。彼諸衆生既出家已。不須種殖其地。自
T2123_.54.0029a20: 然生諸糠米。諸樹自然生諸衣服。一切諸天
T2123_.54.0029a21: 供侍給使。又佛藏經云。當一心行道隨順法
T2123_.54.0029a22: 行。勿念衣食。有所須者。如來白毫相中一分。
T2123_.54.0029a23: 供諸末代一切出家弟子。亦不能盡。又賢愚
T2123_.54.0029a24: 經云。如百盲人有一明醫。能理其目一時明
T2123_.54.0029a25: 見。又有百人罪應挑眼。一人有力能救其
T2123_.54.0029a26: 罪。令不失目。此之二人福雖無量。猶不如聽
T2123_.54.0029a27: 人出家。及自出家其徳弘大
T2123_.54.0029a28: 出家縁第三
T2123_.54.0029a29: 初欲出家。依律先請二師。一是和上。二是
T2123_.54.0029b01: 阿闍梨請法
如律
薩婆多論云。若先請和上。受十
T2123_.54.0029b02: 戒時。和上不現前不得十戒。若聞知死受戒
T2123_.54.0029b03: 不得。若不聞死受戒得成。闍梨應同。又清信
T2123_.54.0029b04: 士度人經云。若欲剃髮。先於落髮處香湯灑
T2123_.54.0029b05: 地。周圓七尺内。四角懸幡安一高座。擬出家
T2123_.54.0029b06: 者坐。復施二勝座擬二師坐。欲出家者著本
T2123_.54.0029b07: 俗服。辭拜父母尊親等訖。口説偈言
T2123_.54.0029b08:     流轉三界中 恩愛不能脱
T2123_.54.0029b09:     棄恩入無爲 眞實報恩者
T2123_.54.0029b10: 説此偈已脱去俗服。善見論云。應以香湯洗
T2123_.54.0029b11: 浴。除白衣氣。度人經云。雖著出家衣。止得著
T2123_.54.0029b12: 泥洹僧及僧祇支。未得著袈裟。入道場時。應
T2123_.54.0029b13: 來至和上前&T050352;跪。和上應生兒想。不得生惡
T2123_.54.0029b14: 賤心。弟子於師應生父想。尊重供養。和上爲
T2123_.54.0029b15: 種種説法誡勗其心已。來向闍梨前坐。善見
T2123_.54.0029b16: 論云。以香湯灌頂上。説偈讃云
T2123_.54.0029b17:     善哉大丈夫 能了世無常
T2123_.54.0029b18:     捨俗趣泥洹 希有難思議
T2123_.54.0029b19: 説此偈已。教禮十方佛竟。復説偈讃云
T2123_.54.0029b20:     歸依大世尊 能度三有苦
T2123_.54.0029b21:     亦願諸衆生 普入無爲樂
T2123_.54.0029b22: 説此偈已。然後闍梨乃爲剃髮。度人經云。爲
T2123_.54.0029b23: 剃髮時。傍人爲誦出家唄云
T2123_.54.0029b24:     毀形守志節 割愛無所親
T2123_.54.0029b25:     棄家弘聖道 願度一切人
T2123_.54.0029b26: 與剃髮時。當頂留五三髮。來至*和上前&T050352;跪。
T2123_.54.0029b27: 和上問言。今爲汝除去頂髮許不。答言好。
T2123_.54.0029b28: 然後和上爲著袈裟。當正著時。依善見論復
T2123_.54.0029b29: 説偈讃云
T2123_.54.0029c01:     大哉解脱服 無相福田衣
T2123_.54.0029c02:     披奉如戒行 廣度諸衆生
T2123_.54.0029c03: 依度人經云。既著袈裟已禮佛。行道道俗從
T2123_.54.0029c04: 後遶三匝已。復自説偈。生慶荷意云
T2123_.54.0029c05:     遇哉値佛者 何人誰不喜
T2123_.54.0029c06:     福願與時會 我今獲法利
T2123_.54.0029c07: 行道匝已。又禮大衆及二師竟。然後在下行
T2123_.54.0029c08: 坐。受六親拜荷。出家離俗意心懷歡喜。父
T2123_.54.0029c09: 母諸親皆爲作禮。悦其道意。應中前剃髮最
T2123_.54.0029c10: 好。令及得齋。依毘尼母論云。剃髮著袈裟已。
T2123_.54.0029c11: 然後和上爲受三歸五戒等自外法用不可具述
臨時斟酌生善彌勝
T2123_.54.0029c12: 引證縁第四
T2123_.54.0029c13: 如雜寶藏經云。昔有一婦女端正殊妙。於外
T2123_.54.0029c14: 道法中出家修道。時人問言。顏貎如是應當
T2123_.54.0029c15: 在俗。何故出家。女人答言。如我今日非不端
T2123_.54.0029c16: 正。但以小來厭惡婬欲。今故出家。我在家
T2123_.54.0029c17: 時。以端正故早蒙處分。早生男兒。兒遂長大
T2123_.54.0029c18: 端正無比。轉覺羸損如似病者。我即問兒
T2123_.54.0029c19: 之由状。兒不肯道。爲問不止。兒不獲已而語
T2123_.54.0029c20: 母言。我止不道恐命不全。正欲具道無顏之
T2123_.54.0029c21: 甚。即語母言。我欲得母以私情欲。以不得故。
T2123_.54.0029c22: 是以病耳。母即語言。自古已來何有此事。復
T2123_.54.0029c23: 自念言。我若不從兒或能死。今寧違理以存
T2123_.54.0029c24: 兒命。即便喚兒欲從其意。兒將上床地即
T2123_.54.0029c25: 裂。我子即時生身陷入地獄。我即驚怖以手
T2123_.54.0029c26: 挽兒。捉得兒髮。而我兒髮。今日猶故在我懷
T2123_.54.0029c27: 中。感切是事。是故出家
T2123_.54.0029c28: 又智度論云。佛法中出家人。雖破戒墮罪。罪
T2123_.54.0029c29: 畢得解脱。如優鉢羅華比丘尼本生經中説。
T2123_.54.0030a01: 佛在世時此比丘尼。得六神通獲阿羅漢果。
T2123_.54.0030a02: 入貴人舍常讃出家法。語諸貴人婦女言。姊
T2123_.54.0030a03: 妹可出家。諸貴婦女言。我等少壯容色盛美。
T2123_.54.0030a04: 持戒爲難。或當破戒。比丘尼言。破戒便破但
T2123_.54.0030a05: 出家。問言。破戒當墮地獄。云何可破。答言。
T2123_.54.0030a06: 墮地獄便墮。諸貴婦女笑之言。地獄受罪云
T2123_.54.0030a07: 何可墮。比丘尼言。我自憶念。本宿世時作戲
T2123_.54.0030a08: 女。著種種衣服而説雜語。或時著比丘尼衣。
T2123_.54.0030a09: 以爲戲笑。以是因縁故。迦葉佛時作比丘尼。
T2123_.54.0030a10: 自恃貴姓端正。心生憍慢而破禁戒。故墮地
T2123_.54.0030a11: 獄受種種罪。受罪畢竟値釋迦牟尼佛。出家
T2123_.54.0030a12: 得阿羅漢道。雖復破戒可得道果。復次如佛
T2123_.54.0030a13: 在祇桓。有一醉婆羅門。來到佛所求作比
T2123_.54.0030a14: 丘。佛勅阿難與剃頭著法衣。醉酒既醒。驚怖
T2123_.54.0030a15: 己身忽爲比丘。即便走去。諸比丘問佛。何以
T2123_.54.0030a16: 聽此醉婆羅門作比丘。佛言。此婆羅門無量
T2123_.54.0030a17: 劫中。都無出家心。今因醉故暫發微心。以此
T2123_.54.0030a18: 因縁故後當出家得道。如是種種因縁。出家
T2123_.54.0030a19: 之利功徳無量。以是故白衣雖有五戒。不如
T2123_.54.0030a20: 出家功徳大也
T2123_.54.0030a21: 又雜寶藏經云。昔盧留城有優陀羨王。聰明
T2123_.54.0030a22: 解達有大智慧。有一夫人名曰有相。端正少
T2123_.54.0030a23: 雙兼有徳行。王甚愛敬。時彼國法諸爲王者。
T2123_.54.0030a24: 不自彈琴。爾時夫人在於曲室共王歡戲。自
T2123_.54.0030a25: 恃王寵。遣王彈琴自起爲舞。初擧手時。王素
T2123_.54.0030a26: 善相。覩見夫人死相已現。計其餘命不過七
T2123_.54.0030a27: 日。王即捨琴慘然長歎。夫人白王。受王恩寵。
T2123_.54.0030a28: 敢於曲室求王彈琴。自起爲舞用爲歡樂。有
T2123_.54.0030a29: 何不適捨琴長歎。願王告語。王不肯答。慇懃
T2123_.54.0030b01: 不已王以實答。夫人聞之甚懷憂懼。即白王
T2123_.54.0030b02: 言。我聞石室比丘尼説。若能信心出家一日。
T2123_.54.0030b03: 必得生天。我欲出家願王聽許以不。王愛情
T2123_.54.0030b04: 重。語夫人言。至六日頭當聽汝去。不相免意
T2123_.54.0030b05: 遂至六日。至已語夫人。汝有善心求是出家。
T2123_.54.0030b06: 若得生天必來見我。我乃聽去。作是誓已。夫
T2123_.54.0030b07: 人許可便得出家。受八戒齋。即於其日。飮石
T2123_.54.0030b08: 蜜漿腹中絞結。至七日旦即便命終。乘是善
T2123_.54.0030b09: 縁得生天上。憶本誓故來詣王所。光明熾盛
T2123_.54.0030b10: 遍照王宮。時王問言。汝爲是誰。天即答言。我
T2123_.54.0030b11: 是王婦有相夫人。王喜白言。願來就坐。天答
T2123_.54.0030b12: 之言。我今觀王臭穢叵近。但以先誓故來見
T2123_.54.0030b13: 王。王聞是已心開意解。而自歎言。今彼天者
T2123_.54.0030b14: 本是我婦。出家一日便得生天。神志高遠而
T2123_.54.0030b15: 見鄙賤。我今何故而不出家。我曾聞説。天一
T2123_.54.0030b16: 爪甲直一閻浮提地。我此一國何足可貪。作
T2123_.54.0030b17: 是語已捨位與子。出家修道得阿羅漢。又智
T2123_.54.0030b18: 度論偈云
T2123_.54.0030b19:     孔雀雖有色嚴身 不如鴻鶴能遠飛
T2123_.54.0030b20:     白衣雖有富貴力 不如出家功徳深
T2123_.54.0030b21: 又雜譬喩經云。昔者兄弟二人居勢富貴資
T2123_.54.0030b22: 財無量。父母終亡無所依仰。雖爲兄弟志念
T2123_.54.0030b23: 各異。兄好道議弟愛家業。其弟見兄不親家
T2123_.54.0030b24: 業。恒嫌恨之。共爲兄弟父母早終。勤念生
T2123_.54.0030b25: 活。反棄家業追逐沙門。聽受佛經。沙門豈能
T2123_.54.0030b26: 與汝衣食財寶耶。家轉貧困財物日耗。人所
T2123_.54.0030b27: 嗤笑懈廢門戸。繼續父母乃爲孝耳。兄報之
T2123_.54.0030b28: 曰。五戒十善供養三寶。以道化親乃爲孝耳。
T2123_.54.0030b29: 道俗相反自然之願。道之所樂俗之所惡。俗
T2123_.54.0030c01: 之所珍道之所賤。智愚不同謀猶明冥。是故
T2123_.54.0030c02: 慧人去冥就明。以道致眞卿今所樂苦惱之
T2123_.54.0030c03: 僞。豈知苦辛。其弟含恚俾頭不信。兄見如
T2123_.54.0030c04: 是便謂弟曰。卿貪家事以財爲貴。吾好經道
T2123_.54.0030c05: 以慧爲珍。今是捨家歸命福田。計命寄世忽
T2123_.54.0030c06: 若飛塵。無常卒至爲罪所纒。是故捨世避欲
T2123_.54.0030c07: 就安。弟見兄意志趣道義。寂然無報。兄則去
T2123_.54.0030c08: 家作沙門。夙夜精進坐禪思惟。行合經法成
T2123_.54.0030c09: 道果證。弟聞此言瞋恚更盛。弟貪家業未曾
T2123_.54.0030c10: 爲法。其後壽終墮於牛中。肥盛甚大賈客買
T2123_.54.0030c11: 取。載鹽販之往還數迴。牛遂羸頓不能復前。
T2123_.54.0030c12: 上阪困頓躄臥不起。賈人撾打搖頭纔動。時
T2123_.54.0030c13: 兄遊行飛在虚空。遙見其弟便謂之曰。弟居
T2123_.54.0030c14: 田宅今爲所在。而自投身墮牛畜中。即以威
T2123_.54.0030c15: 神照示本命。即自識知涙出自責。由行不善
T2123_.54.0030c16: 慳貪嫉妒。不信佛法輕慢聖衆。不信兄語觝
T2123_.54.0030c17: 突自用。故墮牛中疲頓困劣。悔當何逮。兄知
T2123_.54.0030c18: 心念愴然哀傷。即爲牛主説其本末。賈人聞
T2123_.54.0030c19: 之便以施與。即將牛去送至寺中。使念三
T2123_.54.0030c20: 寶。飯食隨時。其命終盡得生忉利天。時衆賈
T2123_.54.0030c21: 客各自念言。我等治生不能施與。不識道義
T2123_.54.0030c22: 死亦恐然。便共出舍捐其妻子。棄所珍翫行
T2123_.54.0030c23: 作沙門。精進不懈皆亦得道。由是觀之。世間
T2123_.54.0030c24: 財寶不益於人。奉敬三尊修身學道。世世獲
T2123_.54.0030c25:
T2123_.54.0030c26: 又付法藏經云。昔尊者羅漢闍夜多。將諸弟
T2123_.54.0030c27: 子詣徳叉尸羅城。到其城已慘然不悦。小復
T2123_.54.0030c28: 前行。路見一烏欣然微笑。弟子白師。願説因
T2123_.54.0030c29: 縁。尊者答曰。我初至城。於城門下見一鬼子
T2123_.54.0031a01: 飢急語我。我母入城爲我求食。向與母別來
T2123_.54.0031a02: 經五百歳。飢虚困乏命將不遠。尊者入城若
T2123_.54.0031a03: 見我母。道我辛苦願語早來。我始入城。便
T2123_.54.0031a04: 見彼母具説子意。鬼母答我。吾入城來經五
T2123_.54.0031a05: 百歳。未曾能得一人涕唾。我既新産氣力羸
T2123_.54.0031a06: 劣。設得少唾諸鬼奪我。今値一人遇得少唾。
T2123_.54.0031a07: 欲得出城共子分食。門下多有大力鬼神。畏
T2123_.54.0031a08: 不敢出。唯願尊者送我出城。我即將出令共
T2123_.54.0031a09: 子食。我即問鬼。生來幾時。鬼答我言。吾見此
T2123_.54.0031a10: 城七反成壞。我聞鬼言。悲歎生死受苦長遠。
T2123_.54.0031a11: 是以慘然。時彼烏者。乃往過去九十一劫。有
T2123_.54.0031a12: 佛出世號毘婆尸。我於爾時爲長者子。欲得
T2123_.54.0031a13: 出家。是時出家必得羅漢。父母不聽強爲娉
T2123_.54.0031a14: 妻。既得妻已復求出家。父母語我。若生一子
T2123_.54.0031a15: 乃當相放。我尋受教後生一男。至年六歳我
T2123_.54.0031a16: 復欲去。父母教兒求抱我脚啼哭而言。父若
T2123_.54.0031a17: 捨我誰見養活。先當殺兒然後可去。我時見
T2123_.54.0031a18: 已起愛染心。即語子言。吾爲汝故不復出家。
T2123_.54.0031a19: 由彼兒故。從是以來九十一劫。流轉五道未
T2123_.54.0031a20: 曾得見。今以道眼觀見彼烏乃是前子。愍其
T2123_.54.0031a21: 愚癡久處生死。是以微笑。以是因縁。若復有
T2123_.54.0031a22: 人障他出家。此人罪報常在惡道。受極苦痛
T2123_.54.0031a23: 無得解脱。惡道罪畢。若生人中生盲無目。是
T2123_.54.0031a24: 故智者若見有人欲出家者。應勤方便勸佐
T2123_.54.0031a25: 令成。勿作留難
T2123_.54.0031a26: 又出家功徳經云。昔佛在世時。佛與阿難入
T2123_.54.0031a27: 毘舍離城。時到乞食。有一王子字鞞羅羡那。
T2123_.54.0031a28: 與諸婇女在高樓上。共相娯樂。佛聞樂音語
T2123_.54.0031a29: 阿難言。我知此人却後七日必當命終。若不
T2123_.54.0031b01: 出家或墮地獄。阿難聞已即往教化。勸其出
T2123_.54.0031b02: 家。王子聞勸。於六日中極意受樂。至第七日
T2123_.54.0031b03: 求佛出家。一日一夜修持淨戒。即便命終生
T2123_.54.0031b04: 四天王爲北天王毘沙門子。與諸婇女受五
T2123_.54.0031b05: 欲樂。極天之壽滿五百歳。後生忉利爲帝釋
T2123_.54.0031b06: 子。壽天千歳。次生炎摩復爲王子。壽二千歳。
T2123_.54.0031b07: 後生兜率亦爲王子。壽四千歳。次生化樂爲
T2123_.54.0031b08: 天王子。壽八千歳。化樂壽盡。復生第六他化
T2123_.54.0031b09: 自在。爲天王子。與諸婇女。所受五欲於下最
T2123_.54.0031b10: 勝。盡天壽命萬六千歳。如是受樂。於六欲天
T2123_.54.0031b11: 往來七返。而無中夭。一日出家滿二十劫。不
T2123_.54.0031b12: 墮惡道。常生天上受福自然。最後人中生富
T2123_.54.0031b13: 樂家。財寶具足。壯年已過臨老厭世。出家
T2123_.54.0031b14: 修道成辟支佛。名毘流帝梨。廣度天人不可
T2123_.54.0031b15: 限量。以是因縁。出家功徳無量無邊不可爲
T2123_.54.0031b16: 喩。假使羅漢滿四天下。若有一人一百歳中。
T2123_.54.0031b17: 盡心供養四事無乏。乃至涅槃各爲起塔。花
T2123_.54.0031b18: 香瓔珞種種供養。所得功徳。不如有人爲求
T2123_.54.0031b19: 涅槃一日一夜出家持戒之功徳也。以斯而
T2123_.54.0031b20: 言。出家之法眞可尊貴。不得以少財色貪著
T2123_.54.0031b21: 俗事。流浪生死自苦其身
T2123_.54.0031b22: 頌曰
T2123_.54.0031b23:     三山羽化竟無成 五熱殷憂徒自縈
T2123_.54.0031b24:     並入繁籠處塵館 何如寂慮出危城
T2123_.54.0031b25:     鏡智圓規光且淨 月行馳輪皎復晴
T2123_.54.0031b26:     側徑崎嶇爾迴轍 通莊達老豈同征
T2123_.54.0031b27: 唄讃部第五此有
三縁
T2123_.54.0031b28:   述意縁引證縁歎徳縁
T2123_.54.0031b29: 述意縁第一
T2123_.54.0031c01: 夫褒述之志。寄在詠歌之文。詠歌之文。依乎
T2123_.54.0031c02: 聲響。故詠歌巧則褒述之志申。聲響妙則詠
T2123_.54.0031c03: 歌之文暢。言詞待聲。相資之理也。尋西方之
T2123_.54.0031c04: 有唄。猶東國之有讃。讃者從文以結章。唄者
T2123_.54.0031c05: 短偈以流頌。比其事義。名異實同。是故經言。
T2123_.54.0031c06: 以微妙音聲。歌讃於佛徳。斯之謂也。昔釋
T2123_.54.0031c07: 尊入定。琴歌震於石室。婆提颺唄。清響徹於
T2123_.54.0031c08: 淨居。覺世至音。固無得而稱矣。至于末代。修
T2123_.54.0031c09: 習極有明驗。是以陳思精想。感魚山之梵
T2123_.54.0031c10: 唱。帛橋誓願。通大士之妙音。藥練勤行。受法
T2123_.54.0031c11: 韻於幽祇。文宣勵誠。發夢響於齋室。並能寫
T2123_.54.0031c12: 氣天宮。摹聲淨刹。抑揚詞契。吐納節文。斯亦
T2123_.54.0031c13: 神應之顯徴。學者之明範也。原夫經音爲懿。
T2123_.54.0031c14: 妙出自然。製用可修。而研響非習。蓋所以
T2123_.54.0031c15: 炳發道聲移易俗聽。當使清而不弱。雄而不
T2123_.54.0031c16: 猛。流而不越。凝而不滯。趣發祇鷲之風。韻結
T2123_.54.0031c17: 霄漢之氣。遠聽則汪洋以峻雅。近屬則從容
T2123_.54.0031c18: 以和肅。此其大致也。經稱深遠雷音。其在茲
T2123_.54.0031c19: 乎。若夫稱讃聯齋。衆集永久。夜緩晩遲。香
T2123_.54.0031c20: 銷燭揜。睡蓋覆其六情。嬾結纒其四體。於是
T2123_.54.0031c21: 擇妙響以升座。選勝聲以啓軸。宮商唄發
T2123_.54.0031c22: 動。玉振金反折。四飛哀悦七衆。同迦陵之
T2123_.54.0031c23: 聲。等神鸞之響。能使寐魂更開。惰情還肅。滿
T2123_.54.0031c24: 堂驚耳。列席歡心。當爾之時。乃知經聲之爲
T2123_.54.0031c25: 貴矣
T2123_.54.0031c26: 引證縁第二
T2123_.54.0031c27: 如長阿含經云。其有音聲五種清淨。乃名梵
T2123_.54.0031c28: 聲。何等爲五。一者其音正直。二者其音和雅。
T2123_.54.0031c29: 三者其音清徹。四者其音深滿。五者周遍遠
T2123_.54.0032a01: 聞。具此五者乃名梵音
T2123_.54.0032a02: 又梵摩喩經云。如來説法聲有八種。一最好
T2123_.54.0032a03: 聲。二易了聲。三柔軟聲。四和調聲。五尊慧
T2123_.54.0032a04: 聲。六不誤聲。七深妙聲。八不女聲。言不漏
T2123_.54.0032a05: 闕。無得其短者
T2123_.54.0032a06: 又十誦律云。爲諸天聞唄心喜故。開唄聲也。
T2123_.54.0032a07: 又毘尼母經云。佛告諸比丘。聽汝等唄。唄者
T2123_.54.0032a08: 言説之辭。雖聽言説。未知説何等法。佛言。從
T2123_.54.0032a09: 修多羅乃至優婆提舍。隨意所説。十二部經
T2123_.54.0032a10: 復有疑心。若欲次第説文。衆大文多恐生疲
T2123_.54.0032a11: 厭。若略撰集好辭。直示現義。不知如何。以是
T2123_.54.0032a12: 因縁具白世尊。佛即聽諸比丘。引經中要言
T2123_.54.0032a13: 妙辭。直顯其義。爾時有一比丘。去佛不遠。立
T2123_.54.0032a14: 高聲作歌音誦經。佛聞不聽用此音誦經。有
T2123_.54.0032a15: 五過患。同外道歌音説法。一不名自持。二不
T2123_.54.0032a16: 稱衆。三諸天不悦。四語不正難解。五語不巧
T2123_.54.0032a17: 故義亦難解。是名五種過也
T2123_.54.0032a18: 又賢愚經云。昔佛在世時。波斯匿王與兵衆
T2123_.54.0032a19: 至祇洹邊過。聞一比丘唄聲雅好。軍衆立聽
T2123_.54.0032a20: 無有厭足。象馬竪耳住不肯行。王與軍衆即
T2123_.54.0032a21: 入寺看。見唄比丘。形貎矬短醜陋極盛。王不
T2123_.54.0032a22: 忍看。王即問佛。今此比丘宿作何業得斯果
T2123_.54.0032a23: 報。佛告王曰。乃往過去有佛出世。號曰迦葉。
T2123_.54.0032a24: 入涅槃後。機里毘王。收取舍利欲用起塔。有
T2123_.54.0032a25: 四龍王化作人形。來到王所問起塔事。爲用
T2123_.54.0032a26: 寶作爲用土耶。王即答言。欲令塔大無多寶
T2123_.54.0032a27: 物。今是土作。令方五里高二十五里。龍白王
T2123_.54.0032a28: 言。我是龍王故來相問。若用寶作我當佐助。
T2123_.54.0032a29: 王聞歡喜。龍復語王。四城門外有四泉水。
T2123_.54.0032b01: 東門泉水取用作塹。變成琉璃。南門泉水取
T2123_.54.0032b02: 用作塹。變成黄金。西門泉水取用作塹。變成
T2123_.54.0032b03: 白銀。北門泉水取用作塹。變成白玉。王聞是
T2123_.54.0032b04: 語倍増歡喜。即立四&MT01142;各典一相。其三&MT01142;
T2123_.54.0032b05: 作工欲成。一&MT01142;懈怠工獨不就。王行看見以
T2123_.54.0032b06: 理呵責。其人懷怨而白王言。此塔太大當何
T2123_.54.0032b07: 時成。王勅作人。晝夜勤作一時都訖。塔極高
T2123_.54.0032b08: 峻。衆寶莊嚴極有異觀。其&MT01142;見已歡喜踊躍。
T2123_.54.0032b09: 懺悔前過。持一金鈴著塔棠頭。發其願言。
T2123_.54.0032b10: 令我所生音聲極好一切衆生莫不樂聞。將
T2123_.54.0032b11: 來有佛號釋迦牟尼。使我得見度脱生死。縁
T2123_.54.0032b12: 於往昔嫌塔大故。生恒醜陋。由持金鈴懸塔
T2123_.54.0032b13: *棠頭。乃願見佛。從是*以來五百世中極好
T2123_.54.0032b14: 音聲。今復値佛出家修道。得阿羅漢果。以
T2123_.54.0032b15: 是因縁。一切衆生。見他作福不應毀呰。後得
T2123_.54.0032b16: 報悔無所及也
T2123_.54.0032b17: 歎徳縁第三
T2123_.54.0032b18: 如菩薩本行經云。佛告阿難。我念往昔有一
T2123_.54.0032b19: 如來出現於世。號曰弗沙多陀阿伽度阿羅
T2123_.54.0032b20: 呵三藐三佛陀。時彼佛在雜寶窟内。我見彼
T2123_.54.0032b21: 佛心生歡喜。合十指掌翹於一脚。七日七夜。
T2123_.54.0032b22: 而將此偈讃歎彼佛。而説偈言
T2123_.54.0032b23:     天上天下無如佛 十方世界亦無比
T2123_.54.0032b24:     世間所有我盡見 一切無有如佛者
T2123_.54.0032b25: 阿難。我以此偈歎彼佛已。發如是願。乃至彼
T2123_.54.0032b26: 佛語侍者言。是人過於九十四劫。當得作佛
T2123_.54.0032b27: 號釋迦牟尼。我於彼時得受記已。不捨精進
T2123_.54.0032b28: 増長功徳。無量世中。作梵釋天轉輪聖王。以
T2123_.54.0032b29: 是善業因縁力故。我得四種辯才具足。無有
T2123_.54.0032c01: 一人能與我論降伏我者。我得成阿耨菩提。
T2123_.54.0032c02: 乃至轉於無上法輪
T2123_.54.0032c03: 又涅槃經云。時迦葉菩薩。即於佛前以偈讃
T2123_.54.0032c04:
T2123_.54.0032c05:     憐愍世間大醫王 身及智慧倶寂靜
T2123_.54.0032c06:     無我法中有眞我 是故敬禮無上尊
T2123_.54.0032c07:     發心畢竟二不別 如是二心先心難
T2123_.54.0032c08:     自未得度先度他 是故我禮初發心
T2123_.54.0032c09: 又發菩提心論。論主説偈讃佛云
T2123_.54.0032c10:     敬禮無邊佛 去來現在佛
T2123_.54.0032c11:     等空不動智 救世大悲尊
T2123_.54.0032c12: 吾師天中天兩行偈出普
曜經
云何得長壽兩行偈
T2123_.54.0032c13: 出涅
槃經
如來妙色身兩行偈出勝
鬘經
處世界如虚空兩
T2123_.54.0032c14: 行偈
慧明經
T2123_.54.0032c15:     大慈哀愍群生 爲蔭蓋盲冥者
T2123_.54.0032c16:     開無目使視睇 化未聞以道
T2123_.54.0032c17:     處世界如虚空 猶蓮華不著水
T2123_.54.0032c18:     心清淨超於彼 稽首禮無上尊
T2123_.54.0032c19: 述曰。漢地流行。好爲刪略。所以處衆作唄。多
T2123_.54.0032c20: 爲半偈。故毘尼母論云。不得作半唄。得突吉
T2123_.54.0032c21: 羅罪。然此梵唄詞音未審依如西方。出何典
T2123_.54.0032c22: 誥。答。但聖開作唄。依經讃偈。取用無妨。然
T2123_.54.0032c23: 關内關外。呉蜀唄詞。各隨所好。唄讃多種。但
T2123_.54.0032c24: 漢梵既殊。音韻不可互用。至於宋朝。有康僧
T2123_.54.0032c25: 會法師。本居康國人。博學辯才。譯出經典。又
T2123_.54.0032c26: 善梵音。傳泥洹唄。聲製哀雅。檀美於世。音聲
T2123_.54.0032c27: 之學。咸取則焉。又昔晋時有道安法師。集製
T2123_.54.0032c28: 三科。上經上講布薩等。先賢立制不墜於地。
T2123_.54.0032c29: 天下法則人皆習行。又至魏時。陳思王曹植
T2123_.54.0033a01: 字子建。魏武帝第四子也。幼含珪璋。七歳屬
T2123_.54.0033a02: 文。下筆便成。初不改定。世間術藝無不畢善。
T2123_.54.0033a03: 邯鄲淳見而駭服。稱爲天人。植毎讀佛經。輒
T2123_.54.0033a04: 流連嗟翫。以爲至道之宗極也。遂製轉讀七
T2123_.54.0033a05: 聲*升降曲折之響。世之諷誦咸憲章焉。甞遊
T2123_.54.0033a06: *魚山。忽聞空中梵天之響。清雅哀婉。其聲
T2123_.54.0033a07: 動心。獨聽良久而侍御皆聞。植深感神理。彌
T2123_.54.0033a08: 悟法應。乃摹其聲節。寫爲梵唄。撰文製音。傳
T2123_.54.0033a09: 爲後式。梵聲顯世。始於此焉。其所傳唄。凡有
T2123_.54.0033a10: 六契
T2123_.54.0033a11: 又百縁經云。昔佛在世時。舍衞城中有諸人
T2123_.54.0033a12: 民。各自莊嚴作唱伎樂。出城遊戲至城門中。
T2123_.54.0033a13: 遇値佛僧入城乞食。諸人見佛歡喜禮拜。即
T2123_.54.0033a14: 作伎樂供養佛僧。發願而去。佛即微笑。語阿
T2123_.54.0033a15: 難言。此諸人等由作伎樂供養佛僧。縁此功
T2123_.54.0033a16: 徳。於未來世一百劫中不墮惡道。天上人中
T2123_.54.0033a17: 常受快樂。過百劫後成辟支佛。皆同一號。名
T2123_.54.0033a18: 曰妙聲。以是因縁。若人作樂供養三寶。所得
T2123_.54.0033a19: 功徳無量無邊不可思議。故法華經偈云
T2123_.54.0033a20:     若使人作樂 撃鼓吹角
T2123_.54.0033a21:     簫笛琴箜篌 琵琶鐃銅鈸
T2123_.54.0033a22:     如是衆妙音 盡持以供養
T2123_.54.0033a23:     皆已成佛道
T2123_.54.0033a24: 又菩薩處胎經云。緊那羅住須彌山北。過小
T2123_.54.0033a25: 鐵圍有大黒山。亦在十寶山間。無有佛法日
T2123_.54.0033a26: 月星辰。由昔布施之力。今居七寶宮殿壽命
T2123_.54.0033a27: 甚長。此王本人中有大長者興造佛塔。此緊
T2123_.54.0033a28: 那羅施一刹柱成辦寺廟。復以淨食施於工
T2123_.54.0033a29: 匠。壽盡作胸臆神。在兩山間。先在人中爲大
T2123_.54.0033b01: 長者。居財無量。有一沙門乞食。婦&T016254;飯施之。
T2123_.54.0033b02: 乃大瞋怒。云何乞人瞻視我婦。當令此人手
T2123_.54.0033b03: 脚斷壞。壽終*以後受此醜形。八十四劫常無
T2123_.54.0033b04: 手足。諸天讌會。皆悉與乾闥婆分番。上下天
T2123_.54.0033b05: 欲奏樂。而其腋下汗流。便自上天。有一緊那
T2123_.54.0033b06: 羅。名頭婁磨。琴歌諸法實相以讃世尊。時
T2123_.54.0033b07: 須彌山及諸林樹。皆悉震動。迦葉在座不能
T2123_.54.0033b08: 自安。五百仙人心生狂醉。失其神足
T2123_.54.0033b09: 又大樹緊那羅王所問經云。爾時大樹緊那
T2123_.54.0033b10: 羅王。以己所彈琉璃之琴。閻浮檀金花葉莊
T2123_.54.0033b11: 嚴。善淨業報之所造作。在如來前善自調琴。
T2123_.54.0033b12: 及餘八萬四千伎樂。是大樹王。當彈此琴鼓
T2123_.54.0033b13: 衆樂時。其音普皆聞此三千大千世界。是琴
T2123_.54.0033b14: 音聲及妙歌聲。隱蔽欲界諸天音樂。所有諸
T2123_.54.0033b15: 山藥草叢林悉皆遍動。如人極醉前却顚倒
T2123_.54.0033b16: 須彌破硪涌沒不定。一切凡聖唯除菩薩不
T2123_.54.0033b17: 退轉者。其餘一切。聞是琴聲及諸樂音。各不
T2123_.54.0033b18: 自安從坐起舞。一切聲聞放捨威儀誕貎
T2123_.54.0033b19: 樂。如小兒舞戲不能自持。爾時天冠菩薩。語
T2123_.54.0033b20: 是聲聞大迦葉等。汝諸大徳。已離煩惱得
T2123_.54.0033b21: 解脱。云何今者各捨威儀。如彼小兒。擧身動
T2123_.54.0033b22: 舞。於時大徳諸聲聞等答言。善男子。我於是
T2123_.54.0033b23: 中不得自在。如旋嵐大風吹諸樹木。彼無有
T2123_.54.0033b24: 力能自安持。非彼本心之所欲樂。爾時天冠
T2123_.54.0033b25: 菩薩語大迦葉。汝今觀是不退菩薩威徳勢
T2123_.54.0033b26: 力。誰見如是。而當不發無上正眞菩提道
T2123_.54.0033b27: 心。琴聲威力皆説法音。八千菩薩得無生忍」
T2123_.54.0033b28: 頌曰
T2123_.54.0033b29:     玄亮吐清氣 神響徹幽聾
T2123_.54.0033c01:     登臺發春詠 高興避希蹤
T2123_.54.0033c02:     乘虚感靈覺 *魚山*振思童
T2123_.54.0033c03:     摹寫天歌梵 冀布法音同
T2123_.54.0033c04:     哀婉故不下 飄颺數仞中
T2123_.54.0033c05:     比丘歌聲唄 人畜*振心鍾
T2123_.54.0033c06:     斯由暢玄句 即感雁遊空
T2123_.54.0033c07:     神朝發筌悟 豁爾自靈通
T2123_.54.0033c08: 香燈部第六此有
四縁
T2123_.54.0033c09:   述意縁華香縁然燈縁懸幡縁
T2123_.54.0033c10: 述意縁第一
T2123_.54.0033c11: 夫因事悟理。必藉相以導眞。瞻仰聖容。頼華
T2123_.54.0033c12: 香以薦奉。是以寶華颻颺。含綺釆而像紅
T2123_.54.0033c13: 蓮。名香鬱馥。若輕雲而似碧霧。但日舒則夜
T2123_.54.0033c14: 卷。月生則陰滅。燈之破暗。猶慧之銷障。是以
T2123_.54.0033c15: 虔躬燈王。剋成彌陀之尊。致力續明。遂
T2123_.54.0033c16: 定光之號。茅照輕縁。近獲身色之暉。燭施
T2123_.54.0033c17: 微因。遠受天眼之報。況乃*振此大智。開彼
T2123_.54.0033c18: 勝光者哉。是以育王臨終之日。總造八萬四
T2123_.54.0033c19: 千之燈。普照八萬四千之塔。兼復神幡飄
T2123_.54.0033c20: 擧。冀騰翥於大千。珠紫相映。吐輝煥於百億。
T2123_.54.0033c21: 慧風時動。清*升之業有徴。微吹時來。輪王
T2123_.54.0033c22: 之報無盡也
T2123_.54.0033c23: 華香縁第二
T2123_.54.0033c24: 如佛説華聚陀羅尼經云。佛言。若復有人於
T2123_.54.0033c25: 如來滅度之後。行於曠路見如來塔廟。於一
T2123_.54.0033c26: 華一燈。若一團泥用塗像前。以用供養。乃至
T2123_.54.0033c27: 能持一錢施於佛像。爲補治故。若以一掬水
T2123_.54.0033c28: 用灑佛塔。除去不淨。以華香供養。擧足一歩
T2123_.54.0033c29: 詣於塔寺。一稱南無佛。欲使是人墮三惡
T2123_.54.0034a01: 道百千萬劫。終無是處
T2123_.54.0034a02: 又正法念經云。若有衆生。持戒香塗佛塔。命
T2123_.54.0034a03: 終生香樂天。與諸天女常相娯樂。從天命終
T2123_.54.0034a04: 得受人身。生大富家
T2123_.54.0034a05: 又採華授決經云。時有羅閲國王。使十餘人
T2123_.54.0034a06: 常採好華以給王家。後宮貴人一日出城。採
T2123_.54.0034a07: 華遇佛。發心稽首爲禮。心自念言。寧棄身命
T2123_.54.0034a08: 以華上佛。并散聖衆縱使見害不墮苦痛。便
T2123_.54.0034a09: 以華散佛及聖衆。却自歸命一心重禮。佛知
T2123_.54.0034a10: 其念。甚慈愍之具爲説法。諸採華人皆發道
T2123_.54.0034a11: 意。佛即授決。後當得佛。號曰妙華。時採華
T2123_.54.0034a12: 人還歸家中。與二親別。我今命盡爲王見
T2123_.54.0034a13: 殺。父母愕然問何罪咎。具答所由。無華貢王
T2123_.54.0034a14: 必見危命。故辭別耳。二親聞之益以愁慼。發
T2123_.54.0034a15: 篋視之滿中好華。香徹四面。父母告曰。可以
T2123_.54.0034a16: 進王。時王大瞋何見不來。將人反縛。罪當
T2123_.54.0034a17: 棄市。採人見王面色不變。王怪問之。汝等
T2123_.54.0034a18: 罪過命在當殺。何故不懼。即白王曰。人生有
T2123_.54.0034a19: 死物成有敗。毎以罪法不惜身命。朝來採華
T2123_.54.0034a20: 値佛供上。以知違令罪當合死。寧以有徳而
T2123_.54.0034a21: 死。不以無徳而存。還視華篋續滿如故。皆
T2123_.54.0034a22: 是如來恩仁所覆。王甚怪之心不信然。故詣
T2123_.54.0034a23: 佛所問佛是意。佛言。實然。此人至心欲度十
T2123_.54.0034a24: 方。不惜身命。故取衆華以散佛上。意無想報
T2123_.54.0034a25: 以得受決。將來成佛。號曰妙華。王大歡喜。解
T2123_.54.0034a26: 縛悔過自責愚意。不及菩薩唯原其罪。佛言。
T2123_.54.0034a27: 善哉。能自改者與無過同
T2123_.54.0034a28: 又百縁經云。佛在舍衞國祇樹給孤獨園。爾
T2123_.54.0034a29: 時世尊將諸比丘。著衣持鉢將詣乞食。至一
T2123_.54.0034b01: 巷中。有一婦女。抱一小兒。在巷坐地。時彼小
T2123_.54.0034b02: 兒。逢見世尊心懷歡喜。從母索華。母即與
T2123_.54.0034b03: 買。小兒得已。持詣佛所散於佛上。於虚空
T2123_.54.0034b04: 中變成華蓋。隨佛行住。小兒見已甚大歡喜。
T2123_.54.0034b05: 發大誓願。以此供養善根功徳。使我來世得
T2123_.54.0034b06: 成正覺。過度衆生如佛無異。爾時世尊。見
T2123_.54.0034b07: 此小兒發是願已。佛即微笑。從其面門出五
T2123_.54.0034b08: 色光。遶佛三匝還從頂入。爾時阿難前白佛
T2123_.54.0034b09: 言。如來尊重不妄有笑。以何因縁今者微
T2123_.54.0034b10: 笑。唯願世尊。敷演解説。佛告阿難。汝今見此
T2123_.54.0034b11: 小兒以華散我。於未來世不墮惡趣。天上人
T2123_.54.0034b12: 中常受快樂。過十三阿僧祇。成辟支佛。號曰
T2123_.54.0034b13: 華盛。廣度衆生不可限量。是故笑耳。爾時諸
T2123_.54.0034b14: 比丘。聞佛所説歡喜奉行
T2123_.54.0034b15: 又百縁經云。佛在舍衞國祇樹給孤獨園。時
T2123_.54.0034b16: 彼城中豪富長者。皆共聚集。詣泉水上作倡
T2123_.54.0034b17: 伎樂。而自娯樂。爲波羅奈國作花會。時彼會
T2123_.54.0034b18: 中遣於一人。詣林採波羅奈花作鬘。時採花
T2123_.54.0034b19: 人送來會所。路見世尊相好光明普曜如百
T2123_.54.0034b20: 千日。心懷歡喜前禮佛足。以所採花散佛而
T2123_.54.0034b21: 去。還復上樹採花。枝折墮死。命終生忉利天。
T2123_.54.0034b22: 端正殊妙。以波羅奈花而作宮殿。帝釋問曰。
T2123_.54.0034b23: 汝於何處造修福業。而來生此。以本因縁具
T2123_.54.0034b24: 報帝釋。爾時帝釋以偈讃曰
T2123_.54.0034b25:     身如人金色 照曜極鮮明
T2123_.54.0034b26:     容顏貎端正 諸天中最勝
T2123_.54.0034b27: 爾時天子即説偈答帝釋曰
T2123_.54.0034b28:     我蒙佛恩徳 散以波羅花
T2123_.54.0034b29:     由是善因縁 今得是果報
T2123_.54.0034c01: 爾時天子即共帝釋。來詣佛所。佛爲説法。心
T2123_.54.0034c02: 開意解。破二十億邪見業障。得須陀洹果。心
T2123_.54.0034c03: 懷欣慶。即於佛前説偈讃佛
T2123_.54.0034c04:     巍巍大世尊 最上無有比
T2123_.54.0034c05:     父母及師長 功徳無有及
T2123_.54.0034c06:     乾竭四大海 超越白骨山
T2123_.54.0034c07:     閉塞三惡道 能開三善門
T2123_.54.0034c08: 又雜寶藏經云。爾時天女説偈曰
T2123_.54.0034c09:     我昔以花鬘 奉迦葉佛塔
T2123_.54.0034c10:     今生於天上 獲是勝功徳
T2123_.54.0034c11:     生在於天中 報得金色身
T2123_.54.0034c12: 又薩婆多論云。若四方僧地不得作塔。爲佛
T2123_.54.0034c13: 法自爲種殖。若僧和合者得。不和合者不得
T2123_.54.0034c14: 作之。若僧地有種種華。應淨人取。次第與僧
T2123_.54.0034c15: 隨意供養。不得私取自供養三寶。若華多僧
T2123_.54.0034c16: 取不盡。若僧和合聽隨意取之。若僧坊内不
T2123_.54.0034c17: 得起塔作像。以近人臭穢不清淨故。若重閣
T2123_.54.0034c18: 舍。若經像在下重。不得在上住。若塔地華
T2123_.54.0034c19: 不得供養僧法。正應供養佛。此華亦得賣取
T2123_.54.0034c20: 錢。以供養塔用。若屬塔水。以供養塔用。設用
T2123_.54.0034c21: 有殘。若致功力是塔人者。應賣此水以錢屬
T2123_.54.0034c22: 塔。不得餘用。用則計錢犯罪若塔内無人。設
T2123_.54.0034c23: 水功力一由僧人。殘水多少。善好籌量用之」
T2123_.54.0034c24: 又文殊問經云。爾時文殊師利白佛言。世尊。
T2123_.54.0034c25: 諸供養餘華用治衆病。其法云何。佛告文殊。
T2123_.54.0034c26: 華各別呪一百八遍
T2123_.54.0034c27: 誦佛華呪曰
T2123_.54.0034c28: 南無佛闥寫冶莎呵
T2123_.54.0034c29: 般若波羅蜜華呪曰
T2123_.54.0035a01: 那末柯盧履民旨
般若波羅蜜多裔莎呵
T2123_.54.0035a02: 佛足華呪 那莫波陀制點耽鹽莎呵
T2123_.54.0035a03: 菩提樹華呪曰 南無菩提過力龕嵐莎訶
T2123_.54.0035a04: 轉法輪處華呪曰 南無達摩斫柯羅夜莎呵
T2123_.54.0035a05: 塔華呪曰 那莫輸跋邪莎呵
T2123_.54.0035a06: 菩薩華呪曰 南無菩提薩埵野莎呵
T2123_.54.0035a07: 衆僧華呪曰 那莫僧伽野莎呵
T2123_.54.0035a08: 佛像華呪曰 那莫波羅底邪莎呵
T2123_.54.0035a09: 佛告文殊師利。用此華者。若四衆能信修行。
T2123_.54.0035a10: 應當早起清淨澡浴漱口。念佛功徳恭敬此
T2123_.54.0035a11: 華。不以足蹈及跨華上。如法執取安置淨器。
T2123_.54.0035a12: 若人患寒熱額痛。皆以冷水摩華。以用塗
T2123_.54.0035a13: 身。若吐痢出血。或腹内煩疼。以漿飮摩華。當
T2123_.54.0035a14: 服此華飮。若口有瘡。以暖水摩華。含此華汁。
T2123_.54.0035a15: 若天雨不止。於空閑處以火燒華。令雨即止。
T2123_.54.0035a16: 若天亢旱。在空閑處以華置水中。復呪冷水
T2123_.54.0035a17: 更灑華上。天即降雨。若牛馬等本性不調。以
T2123_.54.0035a18: 飴之即便調伏。若諸果樹華實不茂。以冷
T2123_.54.0035a19: 水牛糞。摩取華汁以灌其根。不得踐溺。華實
T2123_.54.0035a20: 即多。若田中多水苗稼損減。持華爲末以散
T2123_.54.0035a21: 田中。即得滋長。若國中疾病。以冷水摩華塗
T2123_.54.0035a22: 蠡鼓等。吹撃出聲。聞者即愈。若敵國怨賊
T2123_.54.0035a23: 欲來侵損。以水摩華在於彼處。用灑散之。即
T2123_.54.0035a24: 得退散。若於高山有盤石處。衆多比丘。於
T2123_.54.0035a25: 石上摩華既竟相與禮拜。久後石上自生珍
T2123_.54.0035a26: 簡要略述
餘廣依經
T2123_.54.0035a27: 佛告文殊。一一誦滿一百八遍。此呪章句汝
T2123_.54.0035a28: 於處處當説。如佛華法餘華亦爾。又華嚴經
T2123_.54.0035a29: 云。昔人中有香名大象藏。因龍鬪生。若燒一
T2123_.54.0035b01: 丸興大光明。網雲覆上。味如甘露。七日七夜
T2123_.54.0035b02: 降香水雨。若著身者身則金色。若著衣服宮
T2123_.54.0035b03: 殿樓閣。亦悉金色。若有衆生得聞此香。七
T2123_.54.0035b04: 日七夜歡喜悦樂。滅一切病。無有横抂。遠離
T2123_.54.0035b05: 恐怖危害之心。專向大慈。普念衆生。我知
T2123_.54.0035b06: 彼已而爲説法。令無量衆生得不退轉。又牛
T2123_.54.0035b07: 頭栴檀香。從離垢山生。若以塗身火不能燒」
T2123_.54.0035b08: 又百縁經云。昔佛在世時。迦毘羅衞城中。有
T2123_.54.0035b09: 一長者。其家巨富財寶無量。不可稱計。生一
T2123_.54.0035b10: 男兒。容貎端正世所希有。身諸毛孔出栴檀
T2123_.54.0035b11: 香。從其口出優鉢華香。父母見已歡喜無量。
T2123_.54.0035b12: 因爲立字名栴檀香。年漸長大求佛出家。得
T2123_.54.0035b13: 阿羅漢果。比丘見已而白佛言。此栴檀香宿
T2123_.54.0035b14: 殖何福。生於豪族身口出香。又値世尊出家
T2123_.54.0035b15: 得道。佛告比丘。乃往過去九十一劫。毘婆尸
T2123_.54.0035b16: 佛入涅槃後。時有王名槃頭末帝。收其舍利
T2123_.54.0035b17: 造四寶塔。高一由旬。而供養之。時有長者入
T2123_.54.0035b18: 佛塔中。見地破落和泥塗治。以栴檀香坌散
T2123_.54.0035b19: 其上。發願而去。縁是功徳從是*以來。九十
T2123_.54.0035b20: 一劫不墮惡道。天上人中身口常香受福快
T2123_.54.0035b21: 樂。乃至今者。遭値於我出家得道
T2123_.54.0035b22: 又大莊嚴論云。佛言。我昔曾聞。迦葉佛時有
T2123_.54.0035b23: 一法師。爲衆説法。於大衆中讃迦葉佛。以是
T2123_.54.0035b24: 縁故命終生天。於人天中常受快樂。於釋迦
T2123_.54.0035b25: 文佛般涅槃後百年阿輸迦王時。爲大法師
T2123_.54.0035b26: 得阿羅漢。常有妙香從其口出。時彼法師。去
T2123_.54.0035b27: 王不遠爲衆説法。口中香氣達於王所。王聞
T2123_.54.0035b28: 香氣心生疑惑。作是思惟。彼比丘者。爲和妙
T2123_.54.0035b29: 香含於口耶。香氣乃爾。作是念已語比丘言。
T2123_.54.0035c01: 開口漱口。猶有香氣。比丘白王。何故語我張
T2123_.54.0035c02: 口漱口。時王答言。我聞香氣心生疑故。使張
T2123_.54.0035c03: 口及以漱口香氣逾盛唯有此香口比丘。餘
T2123_.54.0035c04: 無有香。王語比丘。願爲我説。比丘微笑。即説
T2123_.54.0035c05: 偈言
T2123_.54.0035c06:     天地自在者 今當爲汝説
T2123_.54.0035c07:     此非沈水香 復非華葉莖
T2123_.54.0035c08:     栴檀等諸香 和合能出是
T2123_.54.0035c09:     我生希有心 而作如是言
T2123_.54.0035c10:     由昔讃迦葉 便獲如是香
T2123_.54.0035c11:     彼佛時已合 與新香無異
T2123_.54.0035c12:     晝夜恒有香 未曾有斷絶
T2123_.54.0035c13: 又日雲經云。香煙不盡放地。得越棄罪。盡五
T2123_.54.0035c14: 百歳。墮糞屎地獄。何以故。由放恣心故。又
T2123_.54.0035c15: 夜問經云。莊嚴供養具。以口吹去灰者。墮
T2123_.54.0035c16: 優鉢羅地獄。傍報作風神王。又要用最經云。
T2123_.54.0035c17: 鼻嗅香者。由減香氣無其福徳。正報墮波頭
T2123_.54.0035c18: 摩地獄。未來世鼻根無香味。又日供養經
T2123_.54.0035c19: 云。供養時香不合閉者。墮黒糞屎地獄。盡其
T2123_.54.0035c20: 半劫受罪。得無信慧報。何以故。由起下氣坌
T2123_.54.0035c21: 香故右三經雖無目録並感賢
聖授之故別標記之云爾
T2123_.54.0035c22: 又三千威儀云。燒香著佛前。有三事。一易中
T2123_.54.0035c23: 故香。二當自出香。三當布與人。具香鑪有三
T2123_.54.0035c24: 事。一當先倒去故灰。拾取中香聚一面。二
T2123_.54.0035c25: 當拭令淨乃著火。還取故香著中。三火著時
T2123_.54.0035c26: 熾然。不得吹令炭滅
T2123_.54.0035c27: 然燈縁第三
T2123_.54.0035c28: 如菩薩本行經云。佛言。我昔無數劫來。放捨
T2123_.54.0035c29: 身命。於閻浮提作大國王。便持刀授與左右。
T2123_.54.0036a01: 勅令剜身作千燈處。出其身肉深如大錢。以
T2123_.54.0036a02: 蘇油灌中。而作千燈。安炷已訖。語婆羅門
T2123_.54.0036a03: 言。先説經法然後炙燈。而婆羅門爲王説偈
T2123_.54.0036a04:
T2123_.54.0036a05:     常者皆盡 高者亦墮 合會有離
T2123_.54.0036a06:     生者有死
T2123_.54.0036a07: 王聞偈已歡喜踊躍。今爲法故以身爲燈。不
T2123_.54.0036a08: 求世榮。亦不求二乘之證。持是功徳。願求無
T2123_.54.0036a09: 上正眞之道。發是願已。即時大千世界六種
T2123_.54.0036a10: 震動。身炙千燈。一切諸天帝釋梵王輪王
T2123_.54.0036a11: 等。皆來慰問。身*炙千燈得無痛耶。頗有悔
T2123_.54.0036a12: 耶。王答天帝。不以爲痛亦無悔恨。若無悔恨
T2123_.54.0036a13: 何以爲證。王便誓言。而我千燈。用求無上之
T2123_.54.0036a14: 道。審當成佛者。諸瘡即愈。作是語已。身即平
T2123_.54.0036a15: 復無有瘡槃。帝釋諸天王臣眷屬。無量庶民
T2123_.54.0036a16: 異口同音。悉讃歡喜。皆行十善
T2123_.54.0036a17: 如阿闍世王受決經云。時阿闍世王。請佛食
T2123_.54.0036a18: 已。佛還祇洹。王與耆婆議曰。佛飯已竟。更復
T2123_.54.0036a19: 何宜。耆婆言。唯多然燈。於是王即勅。百斛麻
T2123_.54.0036a20: 油膏。從宮門然至祇洹精舍。時有貧窮老母。
T2123_.54.0036a21: 見王作此功徳。乃更感激。行乞得兩錢。以至
T2123_.54.0036a22: 油家買油膏。主曰。母人大貧窮。乞得兩錢。何
T2123_.54.0036a23: 不買食以自連繼。用此膏爲。母曰。我聞佛生
T2123_.54.0036a24: 難値。百劫一遇。我幸逢佛而無供養。今日見
T2123_.54.0036a25: 王作大功徳。雖實貧窮。欲然一燈作後世本。
T2123_.54.0036a26: 於是膏主喜其至意。與兩錢膏應得二合。特
T2123_.54.0036a27: 益三合凡得五合。母則往當佛前然之。計此
T2123_.54.0036a28: 不足半夕。乃自誓言。若我後世得道如佛。膏
T2123_.54.0036a29: 當通夕光明不消。作禮而去。王所然燈或滅
T2123_.54.0036b01: 或盡。母所然燈光明特朗。殊勝諸燈通夕不
T2123_.54.0036b02: 滅。膏又不盡至明朝旦。佛告目連。天今已曉
T2123_.54.0036b03: 可滅諸燈。目連承教。以次滅燈諸燈皆滅。唯
T2123_.54.0036b04: 母一燈三滅不盡。便擧袈裟以扇之。燈光益
T2123_.54.0036b05: 明。乃以威神。引隨嵐風以吹燈。燈更熾盛。上
T2123_.54.0036b06: 照梵天。傍照三千世界。悉見其光。佛告目連。
T2123_.54.0036b07: 止止。此當來佛之光明功徳。非汝威神所滅。
T2123_.54.0036b08: 母宿命。供養百八十億佛。已從前佛受決。
T2123_.54.0036b09: 務以經法未暇修檀。故今貧窮無有財寶。却
T2123_.54.0036b10: 後三十劫。當得作佛。號曰須彌燈光如來至
T2123_.54.0036b11: 眞等正覺。世界無有日月。人民身中皆有大
T2123_.54.0036b12: 光。光明相照如忉利天。母聞歡喜作禮而去。
T2123_.54.0036b13: 王問耆婆。我作功徳巍巍如此。佛不與我決。
T2123_.54.0036b14: 此母一燈便與授決。耆婆曰。王所作雖多。心
T2123_.54.0036b15: 不專一。不如此母注心於佛也。於是後時闍
T2123_.54.0036b16: 王以至誠心。奉獻油華供養佛故。佛便授王
T2123_.54.0036b17: 決曰。却後八萬劫。劫名喜觀。王當爲佛。佛號
T2123_.54.0036b18: 淨其。闍王太子名旃陀和利。時年八歳。見父
T2123_.54.0036b19: 受決甚大歡喜。即脱身衆寶。以散佛上曰。願
T2123_.54.0036b20: 淨其佛所。我作金輪王。得供養佛。佛般泥洹。
T2123_.54.0036b21: 我當承續爲佛。佛言。必如汝願。佛號栴檀
T2123_.54.0036b22: 又賢愚經云。阿難白佛。不審世尊。過去世中
T2123_.54.0036b23: 作何善根。到斯無極燈供果報。佛告阿難。
T2123_.54.0036b24: 過去二阿僧祇九十一劫。此閻浮提有大國
T2123_.54.0036b25: 王。名波塞奇。大夫人生一太子。身紫金色相
T2123_.54.0036b26: 好具足。後漸長大出家成佛。教化人民度者
T2123_.54.0036b27: 甚多。爾時父王。請佛及僧三月供養。有一比
T2123_.54.0036b28: 丘。字阿梨蜜羅晋言
聖及
於三月中作燈檀越。日
T2123_.54.0036b29: 日入城。求索蘇油燈炷之具。時王女名曰牟
T2123_.54.0036c01: 尼。蹬於高樓。見此比丘。日行入城經營所
T2123_.54.0036c02: 須。心生敬愍。遣人往問何所營理。比丘報言。
T2123_.54.0036c03: 我今三月。與佛及僧作燈檀越。求乞蘇油燈
T2123_.54.0036c04: 炷之具。使還報知。王女歡喜。自今已往莫復
T2123_.54.0036c05: 行乞。我當給汝燈炷之具。比丘可之。於是已
T2123_.54.0036c06: 後。常送蘇油燈炷之具。聖及比丘誠心
T2123_.54.0036c07: 著。佛授其記。汝於來世阿僧祇劫。當得作佛
T2123_.54.0036c08: 名曰定光餘經名
然燈佛
王女牟尼。聞聖及比丘授記
T2123_.54.0036c09: 作佛。心自念言。佛燈之物悉是我有。比丘已
T2123_.54.0036c10: 記我獨不得。作是念已往詣佛所。自陳所懷。
T2123_.54.0036c11: 佛復授記。告牟尼曰。汝於來世二阿僧祇。九
T2123_.54.0036c12: 十一劫。當得作佛名釋迦牟尼。十號具足。王
T2123_.54.0036c13: 女聞記歡喜發心。化成男子。重禮佛足求爲
T2123_.54.0036c14: 沙門。佛便聽之。精修不息。由昔燈明布施。從
T2123_.54.0036c15: 是已來無數劫中。天上人間受福自然。身體
T2123_.54.0036c16: 殊異超絶餘人。至今成佛。受此燈明之報」
T2123_.54.0036c17: 又施燈功徳經云。佛告舍利弗或有人。於佛
T2123_.54.0036c18: 塔廟諸形像前。而設供養故。奉施燈明。乃至
T2123_.54.0036c19: 以少燈炷。或蘇油塗然持以奉施。其明唯照
T2123_.54.0036c20: 一道一階。舍利弗。如此福徳非是一切聲聞
T2123_.54.0036c21: 縁覺所能可知。唯佛如來乃能知也。求世報
T2123_.54.0036c22: 者福徳尚爾。況以清淨深樂心。相續無間念
T2123_.54.0036c23: 佛功徳。照道一階福徳尚爾。何況全照一階
T2123_.54.0036c24: 道也。或二三四階道。或塔身一級二級。乃至
T2123_.54.0036c25: 多級。一面二面。乃至四面。乃至佛形像。舍
T2123_.54.0036c26: 利弗。彼所然燈。或時速滅。或風吹滅。或油盡
T2123_.54.0036c27: 滅。或炷盡滅。或倶盡滅。如是少時。於佛塔廟
T2123_.54.0036c28: 奉施燈明。爲信佛法僧故。如是少燈奉施福
T2123_.54.0036c29: 田。所得果報。福徳之聚。唯佛能知。少燈尚多
T2123_.54.0037a01: 不可算數。況我滅後。於佛塔寺。若自作若教
T2123_.54.0037a02: 他作。或然一燈二燈。乃至多燈。香花瓔珞。
T2123_.54.0037a03: 寶幢幡蓋。及餘種種勝妙供養。復次若人於
T2123_.54.0037a04: 佛塔廟。施燈明已。臨命終時得三種明。何等
T2123_.54.0037a05: 爲三。一者彼人臨命終時。先所作福悉皆現
T2123_.54.0037a06: 前。憶念善法而不忘失。因此念已心生踊悦。
T2123_.54.0037a07: 二者因此。便能起念佛。能行布施得欣喜心
T2123_.54.0037a08: 無有死苦。三者因此便得念法之心。又舍利
T2123_.54.0037a09: 弗。彼人臨命終時。更復得見四種光明。何等
T2123_.54.0037a10: 爲四。一者臨終見於日輪圓滿踊出。二者見
T2123_.54.0037a11: 淨月輪圓滿踊出。三者見諸天衆一處而
T2123_.54.0037a12: 生。四者見於如來應正遍知。坐菩提樹垂得
T2123_.54.0037a13: 菩提。自見己身尊重如來。合十指掌恭敬而
T2123_.54.0037a14: 住。又舍利弗。於佛塔廟施燈明已。於臨終時。
T2123_.54.0037a15: 得見如是四種光明。死已便生三十三天。生
T2123_.54.0037a16: 彼天已。於五種事而得清淨。一者得清淨力。
T2123_.54.0037a17: 二者於諸天中得殊勝威徳。三者常得清淨
T2123_.54.0037a18: 念慧。四者常得聞於攝意之聲。五者而得眷
T2123_.54.0037a19: 屬常護彼意。心得欣喜。於彼天宮捨壽命已。
T2123_.54.0037a20: 不墮惡趣。生於人中最上種姓信佛法家。其
T2123_.54.0037a21: 時世間若無佛者。亦不在輕賤吉凶邪見家
T2123_.54.0037a22: 生。由施燈已。復得四種可樂之法。何等爲四。
T2123_.54.0037a23: 一者色力。二者資財。三者大喜。四者智慧。若
T2123_.54.0037a24: 人住於大乘。於佛塔廟施燈。明已。得於八種
T2123_.54.0037a25: 可樂勝法。何等爲八。一者獲勝肉眼。二者得
T2123_.54.0037a26: 於勝念無能測量。三者得於勝達分天眼。四
T2123_.54.0037a27: 者爲於滿足修集道故得不缺戒。五者得智
T2123_.54.0037a28: 滿足證於涅槃。六者先所作善得無難處。七
T2123_.54.0037a29: 者所作善業。得値諸佛。能爲一切衆生之眼。
T2123_.54.0037b01: 八者以彼善根。得轉輪王所得輪寶。不爲他
T2123_.54.0037b02: 障。其身端正。或爲帝釋。得大威力具足
T2123_.54.0037b03: 眼。或爲梵王。善弘梵事得大禪定。舍利弗。以
T2123_.54.0037b04: 是迴向菩提善根。得是八種所樂勝法。又舍
T2123_.54.0037b05: 利弗。若人於如來前。見他施燈信心清淨。合
T2123_.54.0037b06: 十指掌起隨喜心。以此善根。得於八種増上
T2123_.54.0037b07: 之法。何等爲八。一者得増上色。二者得増上
T2123_.54.0037b08: 眷屬。三者得増上戒。四者於人天中得増上
T2123_.54.0037b09: 生。五者得増上信。六者得増上辯。七者得増
T2123_.54.0037b10: 上聖道。八者得阿耨菩提。又告舍利弗。有五
T2123_.54.0037b11: 種法。最爲難得。一者得人身難。二者於佛正
T2123_.54.0037b12: 法得信樂難。三者樂於佛法得出家難。四者
T2123_.54.0037b13: 具清淨戒難。五者得漏盡難。一切衆生。於是
T2123_.54.0037b14: 五法言爲難得。汝等已得此經一卷
之要言
T2123_.54.0037b15: 又譬喩經云。昔佛在世時。諸弟子中徳各不
T2123_.54.0037b16: 同。如舍利弗智慧第一。大目連神通第一。如
T2123_.54.0037b17: 阿那律。天眼第一。能見三千大千世界。乃至
T2123_.54.0037b18: 微細。無幽不覩。阿難見已而白佛言。此阿那
T2123_.54.0037b19: 律宿有何業天眼乃爾。佛告阿難。乃往過去
T2123_.54.0037b20: 九十一劫。毘婆尸佛入涅槃後。此人爾時身
T2123_.54.0037b21: 作劫賊入佛塔中欲盜塔物。時佛塔中佛前
T2123_.54.0037b22: 然燈。其燈欲滅。賊即以箭正燈使明。見佛
T2123_.54.0037b23: 威光。&T020839;然毛竪。即自念言。他人尚能捨物求
T2123_.54.0037b24: 福。我云何盜。便捨而去。縁正燈炷福徳因縁
T2123_.54.0037b25: 從是*以來九十一劫。恒生善處。漸捨諸惡福
T2123_.54.0037b26: 祐日増。今得値我。出家修道得阿羅漢。於衆
T2123_.54.0037b27: 人中天眼徹視最爲第一。何況有人。生心割
T2123_.54.0037b28: 捨然燈佛前。所獲福徳難可稱量。又智度論
T2123_.54.0037b29: 云。若人盜佛塔中珠。及盜燈明死墮地獄。若
T2123_.54.0037c01: 出爲人世世生盲
T2123_.54.0037c02: 又灌頂經云。救脱菩薩白佛言。若族姓男女。
T2123_.54.0037c03: 其有尪羸著床痛惱無救護者。我今當勸
T2123_.54.0037c04: 諸衆僧。七日七夜。齋戒一心。受持八禁。六時
T2123_.54.0037c05: 行道。四十九遍。讀是經典。勸然七層之燈。
T2123_.54.0037c06: 懸五色續命神幡。阿難問言。續命幡燈。法則
T2123_.54.0037c07: 何。神幡五色四十九尺燈亦復爾。七層之
T2123_.54.0037c08: 燈。一層七燈。燈如車輪。若遭厄難。閉在牢獄
T2123_.54.0037c09: 枷鎖著身。亦應造立幡燈。放諸雜類衆生。至
T2123_.54.0037c10: 四十九。可得過度危厄之難。不爲諸横惡鬼
T2123_.54.0037c11: 所持。又超日明三昧經云。日天王與無數天
T2123_.54.0037c12: 人。來詣佛所。稽首言。以何等行。得爲日天照
T2123_.54.0037c13: 四天下復以何縁。而爲月天照除夜冥。佛言。
T2123_.54.0037c14: 有四事。一常喜布施。二修身愼行。三奉戒不
T2123_.54.0037c15: 犯。四然燈於佛寺。若於父母沙門道人。皆値
T2123_.54.0037c16: 光明。又身口意。行不殺等十善。佛言。又有四
T2123_.54.0037c17: 事得爲月王。一布施貧匱。二奉持五戒。三恭
T2123_.54.0037c18: 事三尊。四冥設燈光。於君父師
T2123_.54.0037c19: 又僧祇律云。佛言。從今日聽然燈時。當置火
T2123_.54.0037c20: 一邊。漸次然之。當先然照舍利。及佛形像。先
T2123_.54.0037c21: 禮拜已當依次然。餘處滅時不得卒滅。當言
T2123_.54.0037c22: 諸大徳欲滅燈。不聽用口吹滅義云爲有食火蟲
恐人口氣損蟲所
T2123_.54.0037c23: 以不聽
口吹也
。聽以手扇滅。及衣扇滅。當覉折頭燋
T2123_.54.0037c24: 去。入時不得卒入。當唱言諸大徳燈。欲入始
T2123_.54.0037c25: 得入之。若不如是越威儀法也
T2123_.54.0037c26: 又三千威儀云。然燈有五事。一當持淨巾拭
T2123_.54.0037c27: 中外令淨。二當作淨炷。三當自作麻油。四著
T2123_.54.0037c28: 膏不得令滿。亦不得令少。五當護令堅。莫懸
T2123_.54.0037c29: 人道
T2123_.54.0038a01: 又五百問事云。續佛光明晝不得滅。佛無明
T2123_.54.0038a02: 闇。以本無言念齊限。故滅有罪。又大唐三藏
T2123_.54.0038a03: 波頗師云。佛前燈無處取。燈以物傍取。不損
T2123_.54.0038a04: 光者得
T2123_.54.0038a05: 懸幡縁第四
T2123_.54.0038a06: 如迦葉誥阿難經云。昔阿育王。自於境内
T2123_.54.0038a07: 立千二百塔。王後病困。有一沙門省王病。
T2123_.54.0038a08: 王言。前爲千二百塔。各織作金縷幡欲手自
T2123_.54.0038a09: 懸幡散華。始得成辦。而得重病。恐不遂願。道
T2123_.54.0038a10: 人語王。乞王好叉手一心。道人即現神足。應
T2123_.54.0038a11: 時千二百塔。皆在王前。王見歡喜。便使取
T2123_.54.0038a12: 金幡金花懸諸刹上。塔寺低仰即皆就王手。
T2123_.54.0038a13: 王得本願身復病愈。即發大意。延壽二十五
T2123_.54.0038a14: 年。故名續命神幡。又普廣經云。若四輩男女。
T2123_.54.0038a15: 若臨終時。若已過命。於其亡日。造作黄幡懸
T2123_.54.0038a16: 著刹上。使獲福徳。離八難苦。得生十方諸佛
T2123_.54.0038a17: 淨土。幡蓋供養隨心所願。至成菩提。幡隨風
T2123_.54.0038a18: 轉破碎都盡。至成微塵。幡一轉時。轉輪王位。
T2123_.54.0038a19: 乃至吹塵小王之位。其報無量。然燈供養照
T2123_.54.0038a20: 諸幽冥。苦痛衆生蒙此光明。得互相見。縁此
T2123_.54.0038a21: 福徳。拔彼衆生悉得休息
T2123_.54.0038a22: 問曰。何故經中爲亡人造作黄幡。掛於塚塔
T2123_.54.0038a23: 之上者。答曰。雖未見經釋。然可以義求。此
T2123_.54.0038a24: 五大色中。黄色居中。用表忠誠。盡心修福。爲
T2123_.54.0038a25: 引中陰不之惡趣。莫生邊國也。又黄色像金。
T2123_.54.0038a26: 鬼神冥道。將爲金用故。俗中解祠之時。剪白
T2123_.54.0038a27: 紙錢。鬼得白錢用。剪黄紙錢。鬼得金錢用
T2123_.54.0038a28: 問曰。何以得知。答曰。冥報記。冥祥記。具述
T2123_.54.0038a29: 可知。又譬喩經云。有人窖粟數百石。時有穀
T2123_.54.0038b01: 賊盜主人粟。盡開窖不見一粒。主人唯見一
T2123_.54.0038b02: 蟲。身軀極大。捉得拷問。汝何以盜我粟盡。汝
T2123_.54.0038b03: 是何神。蟲報主人言。汝將我至四衢路首。有
T2123_.54.0038b04: 識知我者。主人取語。將至交首。道逢有官騎
T2123_.54.0038b05: 黄馬著黄衣。車乘衣服皆同黄色。黄官問蟲
T2123_.54.0038b06: 云。穀賊汝何在此。主人方知蟲是穀賊。主人
T2123_.54.0038b07: 又問。向乘馬黄衣是誰。穀賊言。是黄金之精。
T2123_.54.0038b08: 以報主人食粟之直。主人因此得金。用不可
T2123_.54.0038b09: 盡。良由人鬼趣別。感見不同。故聖制黄幡。爲
T2123_.54.0038b10: 其亡人掛之塔塚。令魂神尋見得實救濟
T2123_.54.0038b11: 之也
T2123_.54.0038b12: 又百縁經云。昔佛在世時。迦毘羅衞城中。有
T2123_.54.0038b13: 一長者。其家巨富財寶無量。不可稱計。生一
T2123_.54.0038b14: 男兒。端正殊妙與衆超絶。其兒初生。於虚空
T2123_.54.0038b15: 中有一大幡。遍覆城上。父母見已歡喜無量。
T2123_.54.0038b16: 因爲立字名波多迦。年漸長大求佛出家。得
T2123_.54.0038b17: 阿羅漢。三明六通。具八解脱。比丘見已而便
T2123_.54.0038b18: 白佛言。此波迦多。宿*殖何福。生便端正與
T2123_.54.0038b19: 衆超絶。於虚空中有大幡蓋。遍覆城上。又値
T2123_.54.0038b20: 世尊出家得道。佛告比丘。乃往過去九十一
T2123_.54.0038b21: 劫。毘婆尸佛入涅槃後。時有王名槃頭末帝。
T2123_.54.0038b22: 收其舍利造四寶塔。高一由旬。而供養之時
T2123_.54.0038b23: 有一人。於彼塔邊施設大會。作一長幡懸著
T2123_.54.0038b24: 塔上。發願而去。縁是功徳。從是以來。九十
T2123_.54.0038b25: 一劫不墮惡道。天上人中。常有大幡覆蔭其
T2123_.54.0038b26: 上。受福快樂。乃至今者遭値於我。出家得道」
T2123_.54.0038b27: 又菩薩本行經云。昔佛在世。與諸比丘及與
T2123_.54.0038b28: 阿難。從鬱卑羅延國。遊行村落。時天盛熱無
T2123_.54.0038b29: 有陰涼。有放羊人。見佛渉熱即起淨心。編草
T2123_.54.0038c01: 作蓋用覆佛上。遊隨佛行。去羊大遠。放蓋擲
T2123_.54.0038c02: 地還趣羊邊。佛便微笑告阿難言。此放羊人
T2123_.54.0038c03: 以恭敬心。而以草蓋用覆佛上。以此功徳。十
T2123_.54.0038c04: 三劫中不墮惡道。天上人間生尊貴家。快樂
T2123_.54.0038c05: 無極。常有自然七寶之蓋。而在其上。竟十三
T2123_.54.0038c06: 劫。出家修道成辟支佛。名阿耨菩提
T2123_.54.0038c07: 頌曰
T2123_.54.0038c08:     久厭無明樹 方欣奈苑鮮
T2123_.54.0038c09:     始入香山路 終逢不壞身
T2123_.54.0038c10:     定花發智果 神燈照梵天
T2123_.54.0038c11:     霞幡同錦色 芬馥合鑪煙
T2123_.54.0038c12:     宛轉騰空颺 倒下似紅蓮
T2123_.54.0038c13:     夙夜風吹轉 重疊輪王因
T2123_.54.0038c14:     攀仰無厭足 結侶感留瞻
T2123_.54.0038c15:     何知色中綵 招福壽延年
T2123_.54.0038c16: 諸經要集卷第四
T2123_.54.0038c17:
T2123_.54.0038c18:
T2123_.54.0038c19:
T2123_.54.0038c20: 諸經要集卷第五
T2123_.54.0038c21:  *西明寺沙門*釋道*世*集 
T2123_.54.0038c22: 受請部第七此有
八縁
T2123_.54.0038c23:   述意縁供養縁簡僞縁聖僧縁
T2123_.54.0038c24: 施食縁食時縁食法縁食訖縁
T2123_.54.0038c25: 述意縁第一
T2123_.54.0038c26: 夫三寶平等。曠若虚空。無怨無親。事絶貴賤。
T2123_.54.0038c27: 無適無莫。乃應檀心。故冥懷遣相。與空際而
T2123_.54.0038c28: 爲極。任時隨縁。共法界而等量。因既不窮。果
T2123_.54.0038c29: 亦無盡。且俗儉財貧限約而施。物既有限心
T2123_.54.0039a01: 亦局執。或計人以選徳。或約行以簡濁。或取
T2123_.54.0039a02: 相以別形。或觀容以驅陋。如是約人約財。
T2123_.54.0039a03: 局心難記。有涯之福不信。無邊之報頗霑。故
T2123_.54.0039a04: 昔有毘舍佉母。別請五百羅漢。如來譏呵。不
T2123_.54.0039a05: 如僧次請一凡僧。得福無量。故知心無限極。
T2123_.54.0039a06: 則福遍十方。財無多少。則心該法界也
T2123_.54.0039a07: 供養縁第二
T2123_.54.0039a08: 如地持論云。菩薩供養如來。略説十種。一身
T2123_.54.0039a09: 供養。二支提供養。三現前供養。四不現前供
T2123_.54.0039a10: 養五自作供養。六他作供養。七財物供養。八
T2123_.54.0039a11: 勝供養。九不染汚供養。十至處道供養。若菩
T2123_.54.0039a12: 薩於佛色身而設供養。是名身供養。若菩薩
T2123_.54.0039a13: 爲如來故。若供養偸婆。若窟若舍。若故若新。
T2123_.54.0039a14: 是名支提供養
T2123_.54.0039a15: 若菩薩面見佛身及支提。而設供養。是名現
T2123_.54.0039a16: 前供養。若菩薩於如來及支提。悕望心倶。歡
T2123_.54.0039a17: 喜心倶。現前供養。如一如來三世亦然。及現
T2123_.54.0039a18: 前供養如來支提。三世十方無量世界。若新
T2123_.54.0039a19: 若故。是名菩薩共現前供養
T2123_.54.0039a20: 若菩薩於不現前如來及支提。及涅槃後。以
T2123_.54.0039a21: 佛舍利起偸婆。若多至億百千萬。隨力所能。
T2123_.54.0039a22: 是名廣不現前供養。以是因縁。得無量大
T2123_.54.0039a23: 果。常攝梵福。於無量大劫不墮惡趣。無上
T2123_.54.0039a24: 菩提衆具滿足
T2123_.54.0039a25: 若菩薩現前供養。得大功徳。不現前供養。
T2123_.54.0039a26: 得大大功徳。共現前不現前供養。得最大大
T2123_.54.0039a27: 功徳
T2123_.54.0039a28: 若菩薩於如來及支提。手自供養。不依懈惰
T2123_.54.0039a29: 令他作。是名菩薩自作供養。若菩薩於如來
T2123_.54.0039b01: 及支提。不獨供養。普令親屬在家出家悉共
T2123_.54.0039b02: 供養。是名自他共供養。若菩薩有少許物。以
T2123_.54.0039b03: 慈悲心施彼貧苦薄福衆生。令供養如來及
T2123_.54.0039b04: 支提。令得安樂而不自爲。是名他作供養。自
T2123_.54.0039b05: 作供養者。得大果報。他作供養者。得大大果
T2123_.54.0039b06: 報自作他作供養者。得最大大果報。若菩薩
T2123_.54.0039b07: 於如來及支提。以衣食雜寶。種種供養者。是
T2123_.54.0039b08: 名財物供養
T2123_.54.0039b09: 若菩薩久來以財物供養。若多若少。現不現
T2123_.54.0039b10: 前。自作他作。淳淨信心而作供養。以是善根。
T2123_.54.0039b11: 迴向無上菩提。是名勝供養
T2123_.54.0039b12: 若菩薩自手供養如來及支提。不輕他人。不
T2123_.54.0039b13: 放逸不懈怠。至心恭敬。不染汚心。不於信心
T2123_.54.0039b14: 勝人所現諂曲求財。亦不得以諸不淨物等
T2123_.54.0039b15: 供養。是名無染供養
T2123_.54.0039b16: 若菩薩殊勝不染財物。供養如來及支提。若
T2123_.54.0039b17: 自力得。若從他求。若如意得財。若化作身。若
T2123_.54.0039b18: 二若三。乃至百千萬億身。悉禮如來。彼一一
T2123_.54.0039b19: 身。化作百千手。彼一一手以種種華香。供養
T2123_.54.0039b20: 如來及支提。彼一切身。悉讃歎如來眞實功
T2123_.54.0039b21: 徳。饒益衆生。如是等名爲如意自在力供養。
T2123_.54.0039b22: 不待如來出現于世。何以故。住不退轉地
T2123_.54.0039b23: 菩薩。於一切佛刹未曾障礙故。若菩薩不自
T2123_.54.0039b24: 力得財。亦不從他求。而爲供養。然於他衆生。
T2123_.54.0039b25: 乃至十方無量世界。上中下心所作供養。菩
T2123_.54.0039b26: 薩於彼一切供養。以淨信心勝妙解心周遍
T2123_.54.0039b27: 隨喜。是菩薩以少方便。興大供養。攝大菩提。
T2123_.54.0039b28: 乃至於一搆牛頃。於一切衆生。修四無量心
T2123_.54.0039b29: 等。是名至處道供養。如來第一最上。比前財
T2123_.54.0039b30: 物供養。百倍千倍。乃至算數譬喩不得爲比。
T2123_.54.0039c01: 如是十事。名菩薩一切種供養。如來法僧亦
T2123_.54.0039c02: 爾。當知於此三寶。作十種供養。菩薩於如來
T2123_.54.0039c03: 所。起六種淨心。謂福田無上心。恩徳無上心。
T2123_.54.0039c04: 於一切衆生無上心。如優曇鉢華難遇心。於
T2123_.54.0039c05: 三千大千世界獨一心。於世間出世間法一
T2123_.54.0039c06: 切具足依義心。以此六心少想供養如來法
T2123_.54.0039c07: 僧。獲無量功徳。何況
T2123_.54.0039c08: 又瑜伽論云。何菩薩於如來所供養如來。當
T2123_.54.0039c09: 知供養略有十種。一設利羅供養。二別供養。
T2123_.54.0039c10: 三現前供養。四不現前供養。五自作供養。六
T2123_.54.0039c11: 教他供養。七財敬供養。八麁大供養。九無染
T2123_.54.0039c12: 供養。十正行供養釋文
大同
又優婆塞戒經云。佛
T2123_.54.0039c13: 言。善男子。在家菩薩。若欲受持優婆塞戒。先
T2123_.54.0039c14: 當次第供養六方。言
T2123_.54.0039c15: 東方者。即是父母。若有人能供養父母。衣服
T2123_.54.0039c16: 飮食。臥具湯藥。房舍財寶。恭敬禮拜。讃歎尊
T2123_.54.0039c17: 重。是人則能供養東方父母。是父母還以五
T2123_.54.0039c18: 事報之。一至心憂念。二終不欺誑。三捨財
T2123_.54.0039c19: 與之。四爲娉上族。五教以世事
T2123_.54.0039c20: 南方者。即是師長。若有人能供養師長衣服
T2123_.54.0039c21: 飮食。臥具湯藥。尊重讃歎。恭敬禮拜。早起晩
T2123_.54.0039c22: 臥。受行善教。是人則能供養南方師長。是師
T2123_.54.0039c23: 復以五事報之。一速教不令失時。二盡教不
T2123_.54.0039c24: 令不盡。三勝己不生嫉妒。四將付嚴師善友。
T2123_.54.0039c25: 五臨終捨財與之
T2123_.54.0039c26: 西方者即是妻子。若有人能供給妻子衣
T2123_.54.0039c27: 服飮食臥具湯藥瓔珞服飾嚴身之具。是人
T2123_.54.0039c28: 則能供養西方妻子。是妻子復以十四事報
T2123_.54.0039c29: 之。一所作盡心營之二常作終不懈惰。三所
T2123_.54.0040a01: 作必令終竟。四疾作不令失時。五常爲瞻視
T2123_.54.0040a02: 賓客。六淨其房舍臥具。七愛敬當則柔軟。
T2123_.54.0040a03: 儻使軟言教詔。九善能守護財物。十晨
T2123_.54.0040a04: 起夜寐。十一能護淨舍。十二能忍教誨。十三
T2123_.54.0040a05: 能覆惡事。十四能瞻病苦
T2123_.54.0040a06: 北方者即是知識。若有人能供施善友任力
T2123_.54.0040a07: 與之。恭敬柔言禮拜讃歎。是人則能供養北
T2123_.54.0040a08: 方善知識。是善知識。復以四事而還報之。一
T2123_.54.0040a09: 教修善法。二令離惡法。三有恐怖時能爲救
T2123_.54.0040a10: 解。四放逸之時能令除捨
T2123_.54.0040a11: 下方者即是奴婢。若有人能供給奴婢衣食
T2123_.54.0040a12: 病痩醫藥。不罵不打。是人則能供給下方奴
T2123_.54.0040a13: 婢。是奴婢復以十事報之。一不作罪過。二不
T2123_.54.0040a14: 待教作。三作必令竟。四疾作不令失時。五主
T2123_.54.0040a15: 雖貧窮終不捨離。六早起。七守物。八少恩多
T2123_.54.0040a16: 報。九至心敬念。十善覆惡事
T2123_.54.0040a17: 上方者。即是沙門婆羅門等。若有供養上方
T2123_.54.0040a18: 沙門婆羅門。衣服飮食房舍臥具病痩醫藥。
T2123_.54.0040a19: 怖時能救。飢饉世施食。聞惡能遮。禮拜恭敬
T2123_.54.0040a20: 尊重讃歎。是人則能供養上方沙門等。是出
T2123_.54.0040a21: 家人。復以五事報之。一能令生信。二教修智
T2123_.54.0040a22: 慧。三教令行施。四教令持戒。五教令多聞。若
T2123_.54.0040a23: 有供養是六方者。是人則能増長財命。能得
T2123_.54.0040a24: 受持優婆塞戒
T2123_.54.0040a25: 又智度論云。諸佛恭敬法故。供養於法。以法
T2123_.54.0040a26: 爲師。何以故。三世諸佛。皆以諸法實相爲師。
T2123_.54.0040a27: 問曰。如佛不求福徳。何故供養。答曰。佛從無
T2123_.54.0040a28: 量劫中。修諸功徳。常行諸善。不但求報。敬功
T2123_.54.0040a29: 徳故而作供養。如佛在世時。阿那律長老
T2123_.54.0040b01: 天眼前。盲無所見。而以手縫衣。時針紝脱。
T2123_.54.0040b02: 便言。誰愛福徳爲我紝針。是時佛到其所。語
T2123_.54.0040b03: 比丘言。我是愛福徳人。爲汝紝來。是比丘識
T2123_.54.0040b04: 佛聲。疾起著衣禮佛足。白佛言。佛功徳已
T2123_.54.0040b05: 滿。云何言愛福徳。佛言。我雖功徳已滿。我深
T2123_.54.0040b06: 知功徳恩報力。故令我於一切衆生中得最
T2123_.54.0040b07: 第一。由此功徳。又爲欲教化弟子。故語之言。
T2123_.54.0040b08: 我爲作功徳。汝云何不作。如伎家百歳老公
T2123_.54.0040b09: 而舞。有人呵之言。老公年已百歳。何用是舞。
T2123_.54.0040b10: 老公答曰。我不須舞。但欲教子孫故耳。佛亦
T2123_.54.0040b11: 如是功徳滿。爲教弟子作功徳故。而作供養。
T2123_.54.0040b12: 故佛乳母大愛道亡。四天王輿床送。佛在前
T2123_.54.0040b13: &T016254;香鑪燒香供養。爲報恩故。雖不求果。而行
T2123_.54.0040b14: 等供養。唯佛應供養佛。餘人不知佛徳。如説
T2123_.54.0040b15: 偈言
T2123_.54.0040b16:     智人能敬智 智論則智喜
T2123_.54.0040b17:     智人能知智 如蛇知蛇足
T2123_.54.0040b18: 又頻毘娑羅王作佛供養經云。爾時摩竭國。
T2123_.54.0040b19: 頻毘此云
顏色
娑羅此云
端正
往詣佛所。白世尊言。我典
T2123_.54.0040b20: 此國界。所有資財。能有所辦。欲盡形壽供養
T2123_.54.0040b21: 如來及比丘衆。衣被飮食床座臥具病痩醫
T2123_.54.0040b22: 藥。亦當勸率臣民使得蒙度。得離三塗永處
T2123_.54.0040b23: 安隱。又雜寶藏經云。佛告諸比丘言。有八種
T2123_.54.0040b24: 人。應決定施不須生疑。一父。二母。三佛。四
T2123_.54.0040b25: 弟子。五遠來之人。六遠去之人。七病人。八看
T2123_.54.0040b26: 病人
T2123_.54.0040b27: 又智度論云。諸菩薩無量無盡功徳成就。以
T2123_.54.0040b28: 一食供養十方諸佛及僧。皆悉充足而亦不
T2123_.54.0040b29: 盡。譬如涌泉出而不竭。如文殊師利。以一鉢
T2123_.54.0040c01: 歡喜丸。供養八萬四千僧。皆悉充足。而亦不
T2123_.54.0040c02: 盡。復次菩薩於此一鉢食。供養十方諸佛。而
T2123_.54.0040c03: 十方佛前飮食之具。具足而出。譬如鬼神得
T2123_.54.0040c04: 人一口食。而千萬倍出
T2123_.54.0040c05: 又文殊師利問經云。菩薩爲供養佛法僧。及
T2123_.54.0040c06: 父母兄弟。得畜財物。爲起寺舍造像。爲布施。
T2123_.54.0040c07: 若有此因縁。得受金銀財物。無有罪過
T2123_.54.0040c08: 簡僞縁第三
T2123_.54.0040c09: 如賢愚經云。若有檀越。於十六種。具足別請。
T2123_.54.0040c10: 雖獲福報。亦未爲多。何謂十六。比丘比丘尼
T2123_.54.0040c11: 各有八輩。不如漫請四人。所得功徳福多
T2123_.54.0040c12: 於彼。十六分中。未及其一。將來末世法欲
T2123_.54.0040c13: 垂盡。正使比丘畜妻挾子。四人已上。名字衆
T2123_.54.0040c14: 僧。應當敬如舍利弗目揵連等。爾時彌勒菩
T2123_.54.0040c15: 薩。問衆僧言。若有檀越。請一持戒清淨沙門
T2123_.54.0040c16: 就舍供養。所得盈利。何如有人得十萬錢。
T2123_.54.0040c17: 時憍陳如尋即説言。假使有人得百車珍寶。
T2123_.54.0040c18: 計其福利。不如請一淨戒沙門就舍供養。得
T2123_.54.0040c19: 利弘多。舍利弗言。設令有人得一閻浮提滿
T2123_.54.0040c20: 中珍寶。猶不如請一淨戒者就舍供養。獲利
T2123_.54.0040c21: 彌多。目*揵連言。正使有人得二天下乃至
T2123_.54.0040c22: 滿四天下珍寶。其利猶不如請一清淨沙門
T2123_.54.0040c23: 詣舍供養。得利殊勝
T2123_.54.0040c24: 又像法決疑經云。若檀越設食。並請衆僧。遣
T2123_.54.0040c25: 人防門。遮障比丘及諸老病貧窮乞人。不聽
T2123_.54.0040c26: 入會。徒喪飮食了無善分
T2123_.54.0040c27: 又普廣經云。四輩弟子若行齋戒。心當存想
T2123_.54.0040c28: 請十方僧。不擇善惡持戒毀戒高下之行。到
T2123_.54.0040c29: 諸塔寺請僧之時。僧次供養無別異想。其福
T2123_.54.0041a01: 衆多無量無邊。若値羅漢四道果人及大心
T2123_.54.0041a02: 者。縁此功徳受福無窮。一聞説法可得至道
T2123_.54.0041a03: 無上涅槃
T2123_.54.0041a04: 又十誦律云。鹿子母別請五百羅漢。佛言。無
T2123_.54.0041a05: 智不善。若於僧中。依次請一人者。得大功徳。
T2123_.54.0041a06: 果報利益。勝別請五百羅漢。一切遠近無不
T2123_.54.0041a07: 悉聞
T2123_.54.0041a08: 又請僧福田經。及仁王經。種種呵責不許別
T2123_.54.0041a09: 請。若別請者是外道法非七佛法
T2123_.54.0041a10: 又梵網經云。若有檀越來請衆僧。客僧有利
T2123_.54.0041a11: 養分。僧房主應次第差客僧受請。而先住僧
T2123_.54.0041a12: 獨受。而不差客僧。房主得無量罪。畜生無異。
T2123_.54.0041a13: 非沙門。非釋種姓。犯輕垢罪
T2123_.54.0041a14: 又智度論云。如有富貴長者。作樂供養衆僧。
T2123_.54.0041a15: 白僧執事。我次第請僧於舍食。日日須請及
T2123_.54.0041a16: 至沙彌。執事不聽沙彌受請。諸沙彌言。以何
T2123_.54.0041a17: 意故。不聽沙彌。答言以檀越不喜請年少故。
T2123_.54.0041a18: 便説偈言
T2123_.54.0041a19:     鬢髮白如雪 齒落皮肉皺
T2123_.54.0041a20:     僂歩形體羸 樂請如是
T2123_.54.0041a21: 諸沙彌等。皆是大阿羅漢。如打師子頭。欻然
T2123_.54.0041a22: 從坐而説偈言
T2123_.54.0041a23:     檀越無智人 見形不取徳
T2123_.54.0041a24:     捨是耆年相 擇取老痩黒
T2123_.54.0041a25: 上尊耆年之相者如佛説偈云
T2123_.54.0041a26:     所謂長老相 不必以年耆
T2123_.54.0041a27:     形痩鬢髮白 空老内無徳
T2123_.54.0041a28:     能捨罪福果 精進行梵行
T2123_.54.0041a29:     已離一切法 是名爲長老
T2123_.54.0041b01: 是諸沙彌復作是念。我等不應坐觀檀越量
T2123_.54.0041b02: 僧好惡。即説偈言
T2123_.54.0041b03:     讃歎呵罵中 我等心雖一
T2123_.54.0041b04:     是人毀佛法 不應不教誨
T2123_.54.0041b05:     當疾到其舍 以法教語之
T2123_.54.0041b06:     我等不度者 是則爲棄物
T2123_.54.0041b07: 即時諸沙彌。自變其身皆成老年
T2123_.54.0041b08:     *鬢髮白如雪 秀眉垂覆眼
T2123_.54.0041b09:     皮皺如波浪 其脊曲如弓
T2123_.54.0041b10:     兩手負杖行 次第而受請
T2123_.54.0041b11:     擧身皆振掉 行止不自安
T2123_.54.0041b12:     譬如白楊樹 隨風而動搖
T2123_.54.0041b13:     檀越見此輩 歡喜延入坐
T2123_.54.0041b14:     坐已須臾頃 還復年少形
T2123_.54.0041b15:     檀越驚怖言 如是耆老相
T2123_.54.0041b16:     還變成小身 如服還年藥
T2123_.54.0041b17:     是事何由然
T2123_.54.0041b18: 諸沙彌言。汝莫生疑。平量是事。甚可傷愍。故
T2123_.54.0041b19: 現是化。汝當深識之。聖衆不可量。如説偈曰
T2123_.54.0041b20:     譬如以蚊嘴 猶可測海底
T2123_.54.0041b21:     一切天與人 無能量僧者
T2123_.54.0041b22:     僧以功徳貴 猶尚不分別
T2123_.54.0041b23:     而汝以年歳 稱量諸大徳
T2123_.54.0041b24:     大小生於智 不在於老少
T2123_.54.0041b25:     有智勤精進 雖少而是老
T2123_.54.0041b26:     懈怠無智慧 雖老而是少
T2123_.54.0041b27:     汝今平量僧 是則爲大失
T2123_.54.0041b28: 如欲以一指測知大海底。爲智者之所笑。汝
T2123_.54.0041b29: 不聞佛説。四事雖小而不可輕。太子雖小當
T2123_.54.0041c01: 爲國王。是不可輕。蛇子雖小毒能殺人。亦不
T2123_.54.0041c02: 可輕。小火雖微能燒山野。亦不可輕。沙彌雖
T2123_.54.0041c03: 小得聖神通。最不可輕。檀越聞是事已見是
T2123_.54.0041c04: 神通。身驚毛竪。合手向諸沙彌言。諸聖人等。
T2123_.54.0041c05: 我今懺悔。我是凡夫心常懷罪。今欲請問。於
T2123_.54.0041c06: 佛僧寶中信心清淨。何者福勝。答言我等初
T2123_.54.0041c07: 不見佛僧寶中有増減。何以故。如佛一時入
T2123_.54.0041c08: 舍婆提城乞食。有婆羅門。姓婆羅埵逝。佛數
T2123_.54.0041c09: 數到其家乞食。心作是念。是沙門何以來數
T2123_.54.0041c10: 數。如負其債。佛時説偈言
T2123_.54.0041c11:     時雨數數墮 五穀數數成
T2123_.54.0041c12:     數數修福業 數數受果報
T2123_.54.0041c13:     數數受生法 故受數數死
T2123_.54.0041c14:     聖法數數成 誰數數生死
T2123_.54.0041c15: 婆羅門聞是偈已。大聖具知我心慚愧。取鉢
T2123_.54.0041c16: 入舍盛滿美食。以奉上佛。佛不受作是言。我
T2123_.54.0041c17: 爲説偈故得此食。我不食也。婆羅門言。是食
T2123_.54.0041c18: 當與誰。佛言。我不見天及人能消是食者。汝
T2123_.54.0041c19: 持安置小草地若無蟲水中。即如佛教。持食
T2123_.54.0041c20: 著無蟲水中。水即大沸煙火倶出。如投大熱
T2123_.54.0041c21: 鐵。婆羅門見已驚怖言。未曾有也。乃至食中
T2123_.54.0041c22: 神力如是。禮佛懺悔。乞出家受戒。漸漸斷結
T2123_.54.0041c23: 得阿羅漢道。後摩訶憍曇彌。以金色上下寶
T2123_.54.0041c24: 衣奉佛。佛勸施僧。能消能受。故知佛寶僧寶
T2123_.54.0041c25: 福無多少。故説偈言
T2123_.54.0041c26:     若人愛敬佛 亦當愛敬僧
T2123_.54.0041c27:     不當有分別 同皆爲寶故
T2123_.54.0041c28: 又法句喩經。世尊説偈云
T2123_.54.0041c29:     人道念有意 無食自知少
T2123_.54.0042a01:     從是痛用薄 節消而保壽
T2123_.54.0042a02: 又十誦律云。時王舍城中有居士。名尸利仇
T2123_.54.0042a03: 多。大富多財。是外道弟子。此人毎疑。沙門瞿
T2123_.54.0042a04: 曇有一切智不。行到佛所白言。沙門瞿曇。明
T2123_.54.0042a05: 日我舍食。佛以彼應度故。默然受請。時居士
T2123_.54.0042a06: 到舍門外。開作大火坑。令火無煙焔。以沙
T2123_.54.0042a07: 覆上。即入舍敷不織坐床。又以毒和食。心生
T2123_.54.0042a08: 口言。瞿曇若是一切智人。當知此事。若非一
T2123_.54.0042a09: 切智人。當墮此坑及中毒死。遣使白佛言。飮
T2123_.54.0042a10: 食已辦。佛語阿難。令諸比丘。皆不得先佛前
T2123_.54.0042a11: 行。時佛前行。比丘後入。尸利仇多舍火坑。佛
T2123_.54.0042a12: 變作蓮華池。滿中淨水。既甘而冷。佛與僧皆
T2123_.54.0042a13: 行花葉上入舍。坐不織床。變令成織。佛告尸
T2123_.54.0042a14: 利。當除心中疑。我實是一切智人。居士見二
T2123_.54.0042a15: 神力。信心即生尊重於佛。叉手白佛言。此食
T2123_.54.0042a16: 毒藥。不堪佛食。佛言。但施此食。僧不得病。
T2123_.54.0042a17: 佛告阿難。僧中宣令。未唱等供一不得食。是
T2123_.54.0042a18: 佛呪願。婬欲瞋恚愚癡。是世界中毒。佛有實
T2123_.54.0042a19: 法。除一切毒。以是實語故。毒皆得除。食即
T2123_.54.0042a20: 清淨。衆僧飽滿竟。居士於佛前坐聽。即於
T2123_.54.0042a21: 坐處得法眼淨。佛還已集僧告言。從今不得
T2123_.54.0042a22: 在佛前行。及和上師僧上座前行。未唱等供
T2123_.54.0042a23: 不得食也。又摩徳勒伽論云。衆僧行食時。
T2123_.54.0042a24: 上座應語一切平等。與使唱僧跋。然後倶食
T2123_.54.0042a25: 此云等
供是
T2123_.54.0042a26: 聖僧縁第四
T2123_.54.0042a27: 自大覺泥洹。法歸衆聖。開士應眞。導揚末
T2123_.54.0042a28: 教。並飛化衆刹。隨縁攝誘。見殊則同室天
T2123_.54.0042a29: 隔應合則異境對顏。宋泰始之末。正勝寺釋
T2123_.54.0042b01: 法願。正喜寺釋法鏡等。始圖畫聖僧。別坐
T2123_.54.0042b02: 標擬。迄至唐初。亟降靈瑞。或足趾顯露。半
T2123_.54.0042b03: 現於床間。或植杖遺迹。印陷於平地。所以
T2123_.54.0042b04: 梁帝。聞而讃悦。敬心翹仰。家國休感。必祈齋
T2123_.54.0042b05: 供。到永明八年。帝躬弗愈。雖和鵲薦術。而
T2123_.54.0042b06: 茵枕猶滯。乃結心發誓。歸命聖僧。勅於延昌
T2123_.54.0042b07: 殿内。七日祈請。供飯諸佛及衆聖賢。齋室嚴
T2123_.54.0042b08: 峻。輕塵不動。七日將滿。方感靈應。乃有天香
T2123_.54.0042b09: 妙氣。洞鼻徹心。映蔽熏鑪。無復芳勢。又足影
T2123_.54.0042b10: 屣迹。布滿堂中。振錫清越。響發牖外。覩蹤聞
T2123_.54.0042b11: 香。皆肅然魄聳。時有徐光顯等十有餘人。
T2123_.54.0042b12: 咸同見聞。登共奏啓。於是齋坐既畢。而御膳
T2123_.54.0042b13: 康復。所以遍朝歸依明驗神應。其後徐光顯
T2123_.54.0042b14: 等。道俗數人。設齋奉請。並有徴瑞。聖人通
T2123_.54.0042b15: 感。不可備載
T2123_.54.0042b16: 如昔有樹提伽長者。造栴檀鉢。著絡嚢中。懸
T2123_.54.0042b17: 高象牙杙上。作是言。若沙門婆羅門。不以梯
T2123_.54.0042b18: 杖能得者。即與之。諸内外道。知欲現神通。皆
T2123_.54.0042b19: 挑頭而去。賓頭盧聞是事。問目連言。實爾
T2123_.54.0042b20: 不。答言。實爾。汝師子吼中第一。便往取之。
T2123_.54.0042b21: 其目連懼佛教不肯取。賓頭盧即往其舍入
T2123_.54.0042b22: 禪定。便於坐上。伸手取鉢。依四分律。當時坐
T2123_.54.0042b23: 於方石。縱廣極大。逐身飛空。得鉢已還去。佛
T2123_.54.0042b24: 聞呵云。比丘爲外道鉢。而於未受戒人前。現
T2123_.54.0042b25: 神通力。從今盡形擯汝。不得住閻浮提。於
T2123_.54.0042b26: 是賓頭盧。如佛教勅。往西瞿耶尼。教化四衆。
T2123_.54.0042b27: 廣宣佛法。閻浮提四部弟子。思見賓頭盧。白
T2123_.54.0042b28: 佛。佛聽還座。現神足故。不聽涅槃。勅令
T2123_.54.0042b29: 末世四部衆作福田。其亦自誓。三天下有
T2123_.54.0042c01: 請悉赴。又阿育王經。海意比丘。從&T055114;乘空。爲
T2123_.54.0042c02: 王説偈云
T2123_.54.0042c03:     汝身同人身 汝力過人力
T2123_.54.0042c04:     應令我知之 爲汝作神力
T2123_.54.0042c05: 王發心。請四方僧。説偈云
T2123_.54.0042c06:     有諸阿羅漢 當來攝受我
T2123_.54.0042c07:     我請阿羅漢 當悉來此處
T2123_.54.0042c08: 故依請賓頭盧經云。如天竺優婆塞國王長
T2123_.54.0042c09: 者。若設一切會者。常請賓頭盧頗羅惰誓阿
T2123_.54.0042c10: 羅漢。賓頭盧者字也。頗羅惰者姓也。其人爲
T2123_.54.0042c11: 樹提長者。現神足故。佛遏之不聽涅槃。勅令
T2123_.54.0042c12: 法四部衆生作福田。請時於靜處燒香禮
T2123_.54.0042c13: 拜。向天竺摩梨山。至心稱名言。大徳賓頭盧
T2123_.54.0042c14: 頗羅惰誓。受佛教勅。爲末法人作福田。願受
T2123_.54.0042c15: 我請。於此處食。若新作屋舍。亦應請之。願
T2123_.54.0042c16: 受我請。於此舍床敷上宿。若普請衆僧澡浴
T2123_.54.0042c17: 時。亦應請之言。受我請於此洗浴。及末明前。
T2123_.54.0042c18: 具香湯灰水澡豆楊枝香油。調和冷暖。如人
T2123_.54.0042c19: 浴法。開戸請入。然後閉戸。如人浴訖頃。衆僧
T2123_.54.0042c20: 乃入。凡欲會食澡浴。要一切諸僧。至心求解
T2123_.54.0042c21: 脱。不疑不昧。信心清淨。然後可屈。近世有一
T2123_.54.0042c22: 長者。聞説賓頭盧大阿羅漢受佛教勅爲末
T2123_.54.0042c23: 法人作福田。即如法施設大會。至心請賓頭
T2123_.54.0042c24: 盧氍&T021673;下遍敷好華。欲以驗之。大衆食訖。
T2123_.54.0042c25: 發氍*&T021673;華皆萎黄。懊惱自責。不知過所從
T2123_.54.0042c26: 來。更復精竭。審問經師。重設大會。如前布
T2123_.54.0042c27: 華。亦復皆萎。復更傾竭。盡家財産。復作大
T2123_.54.0042c28: 會猶亦如前。懊惱自責。更請百餘法師。求請
T2123_.54.0042c29: 所失。懺謝罪過。如向上座一人。年老。四布悔
T2123_.54.0043a01: 其愆咎。上座告之。汝三會請我。我皆受請。汝
T2123_.54.0043a02: 自使奴門中見遮。以我年老衣服弊壞。謂是
T2123_.54.0043a03: 被擯。頼提沙門。不肯見前。我以汝請欲強入。
T2123_.54.0043a04: 汝奴以杖打我頭破。額右角瘡是。汝自爲之。
T2123_.54.0043a05: 何所懊惱。言已不現。長者乃知是賓頭盧。自
T2123_.54.0043a06: 爾已來。諸人設福。皆不敢復遮門。若得賓頭
T2123_.54.0043a07: 盧來。其坐處華即不萎黄。若新立房舍床榻。
T2123_.54.0043a08: 欲請賓頭盧時。皆當香湯灑地。然香油燈。新
T2123_.54.0043a09: 床新縟。*縟上奮綿敷之。以白練覆上。初夜
T2123_.54.0043a10: 如法請之。還閉房戸。愼勿輕慢窺看。皆各至
T2123_.54.0043a11: 心信其必來。精誠感徹無不至也。來則*縟
T2123_.54.0043a12: 上現有臥處。浴室亦現用湯水處。受大會請
T2123_.54.0043a13: 時。或在上座。或在中坐。或在下坐。現作隨處
T2123_.54.0043a14: 僧形。人求其異終不可得。去後見坐處華不
T2123_.54.0043a15: 萎。乃知之矣。述曰。今見齋家。多不依法但逐
T2123_.54.0043a16: 人情安置凡人。全不憂佛及聖僧座。如前經
T2123_.54.0043a17: 所説。施主先須預掃灑佛堂。及安置聖僧坐
T2123_.54.0043a18: 處。洗浴潔身。燒上名香。懸繒幡蓋。散衆
T2123_.54.0043a19: 華。手執香鑪。盡誠敬仰。奉請三寶及以聖僧。
T2123_.54.0043a20: 十方法界一切聖凡。亦皆普請。受弟子請。降
T2123_.54.0043a21: 屈聖儀。來臨住宅。合家大小。並共虔誠。預前
T2123_.54.0043a22: 七日已來。發此重心。若是貧家。無好香華。復
T2123_.54.0043a23: 無安置之處。然須臨時斟酌。未坐前先上好
T2123_.54.0043a24: 處。安置佛座。掃灑如法。其次好處。安置聖僧
T2123_.54.0043a25: 座。敷設軟物新白淨者。布綿在上。若施主心
T2123_.54.0043a26: 重有感。食訖候看。似人坐處。即知報身來
T2123_.54.0043a27: 赴。若無相現。但化身來。若全輕慢。報化倶不
T2123_.54.0043a28: 至。其座不得綵畫錦綺綾羅金銀雜飾及散
T2123_.54.0043a29: 華置上。雖是羅漢。然共凡僧。同受二百五十
T2123_.54.0043b01: 別解脱戒。所以不受雜綵金銀等物。若是諸
T2123_.54.0043b02: 佛菩薩大乘之人。非局出家相者。所以得受
T2123_.54.0043b03: 種種供養。安聖僧座。及以獻食。亦不得越過
T2123_.54.0043b04: 尺六高處安置。尺六已下。如法僧座則得。亦
T2123_.54.0043b05: 不得作素形聖僧在座安置。儻報身自來。豈
T2123_.54.0043b06: 可推却*素像而坐。亦不得在寺將常住僧器
T2123_.54.0043b07: 盛食。恐報身來。不可觸僧淨器而食。若用鉢
T2123_.54.0043b08: 盂及俗盤器獻者。即通化報。最爲如法。若有
T2123_.54.0043b09: 聖僧錢還入聖僧用。將買鉢盂匙箸銅碗手
T2123_.54.0043b10: 巾。及將買上好槃器。背上書題記之餘人
T2123_.54.0043b11: 不敢雜用。日別隨家常食。毎旦及午。盛食常
T2123_.54.0043b12: 獻佛及僧。豈非好事。更有餘錢。買取一胡床
T2123_.54.0043b13: 及一食單。食訖澡豆淨洗。置胡床上。以油
T2123_.54.0043b14: 帊覆之。日別如是。表供養三寶心。常不絶大
T2123_.54.0043b15: 得功徳。若多得錢。即如西國寺法。及俗人舍。
T2123_.54.0043b16: 空靜上處。爲聖僧造房堂。隨四時冬夏安物
T2123_.54.0043b17: 供養。若在夏内。堂内日別敷好淨席。儭身
T2123_.54.0043b18: 單敷。銅盆銅瓶。澡豆淨巾。若至午前并獻
T2123_.54.0043b19: 飯食。夜中然燈燒香。隨心量力。如法供養。若
T2123_.54.0043b20: 至冬寒。安被厚氈炭火。湯水燈明隨時供養。
T2123_.54.0043b21: 縱有餘長聖僧錢財。不得將入別僧。乃至常
T2123_.54.0043b22: 住僧用。亦不得入佛法用。亦不得別作聖僧
T2123_.54.0043b23: 形。數見有人索聖僧錢。綵畫佛形。及四壁
T2123_.54.0043b24: 畫聖僧迦葉阿難等形。以賓頭盧羅漢聖人
T2123_.54.0043b25: 現在不入涅槃。既不得聖僧囑授進止。豈得
T2123_.54.0043b26: 互用浪將別入。若己用者。並須倍還。不還得
T2123_.54.0043b27: 罪。故四分律云。許此處不得。異處得罪如似
己物
T2123_.54.0043b28: 他人不問己身餘人
輒將作別用豈可得不
。上來所述。並依經律聖意録
T2123_.54.0043b29: 之。不得不行。三寶物重不得互用。恐差之毫
T2123_.54.0043c01: 毛失之千里。誠言不虚。省己用之。故梁武
T2123_.54.0043c02: 帝時。漢國大徳英儒。共請西域三藏。纂集聖
T2123_.54.0043c03: 僧法用。翻出五卷。如前所述。略亦同之
T2123_.54.0043c04: 施食縁第五
T2123_.54.0043c05: 如増一阿含經云。爾時世尊告諸比丘。衆生
T2123_.54.0043c06: 之類有四種食。長養衆生。何等爲四。所謂段
T2123_.54.0043c07: 食。或大或小。更樂食念食識食。是謂四食。
T2123_.54.0043c08: 彼云何段食。謂今人中所食。諸入口之物可
T2123_.54.0043c09: 食噉者。是謂段食。云何更樂食。謂衣裳繖蓋。
T2123_.54.0043c10: 雜香華熏火及香油。與婦人集聚。諸餘身體
T2123_.54.0043c11: 所更樂者。是謂更樂食。云何念食。謂意中所
T2123_.54.0043c12: 念所想所思惟者。或以口説。或以體觸。及諸
T2123_.54.0043c13: 所持之法。是謂念食。云何識食。謂意之所知。
T2123_.54.0043c14: 梵天爲首。乃至有想無想天。以識爲食。是謂
T2123_.54.0043c15: 識食。以此四食流轉生死
T2123_.54.0043c16: 又増一經云。世尊告阿那律曰一切諸法由
T2123_.54.0043c17: 食而存。眼以眠爲食。耳以聲爲食。鼻以香爲
T2123_.54.0043c18: 食。舌以味爲食。身以細滑爲食。意以法爲食。
T2123_.54.0043c19: 涅槃以無放逸爲食。爾時佛告諸比丘。如此
T2123_.54.0043c20: 妙法。夫觀食有九事。人間有四食。一段食。
T2123_.54.0043c21: 二更樂食。三念食。四識食。復有五種。是出世
T2123_.54.0043c22: 間食。一禪食。二願食。三念食。四八解脱食。
T2123_.54.0043c23: 五喜食。是出世間之食。當共專念捨除四種
T2123_.54.0043c24: 之食。求辦出世之食
T2123_.54.0043c25: 又正法念經云。若有衆生信心悲心。以種種
T2123_.54.0043c26: 食施人。命終生質多羅天。受種種樂。命終得
T2123_.54.0043c27: 受人身。大富饒財。常行正法
T2123_.54.0043c28: 又正法念經云。若有衆生見諸病人。施其湯
T2123_.54.0043c29: 藥令離病苦。命終生欲境天。受五欲樂。從
T2123_.54.0044a01: 天命終。若得人身大富多財。若見病人臨終
T2123_.54.0044a02: 病。以石蜜漿若氷水施此人。命終生清
T2123_.54.0044a03: 涼天。受天快樂。從天命終得受人身。常離
T2123_.54.0044a04: 飢渇
T2123_.54.0044a05: 又涅槃經云。因曠野鬼神。爲授不殺戒已。以
T2123_.54.0044a06: 不食肉故。氣力虚弱命欲將終。佛告鬼言。我
T2123_.54.0044a07: 勅聲聞弟子。隨有佛法處。悉施汝等食。若有
T2123_.54.0044a08: 住處不能施者。是魔眷屬。非我弟子。眞聲聞
T2123_.54.0044a09: 也。然出衆生食時。須有分齊。若食他施主
T2123_.54.0044a10: 食即須依五分律云。若與乞兒鳥狗等。並應
T2123_.54.0044a11: 量己分内減施與之。不得取分外施比見道俗至
於齋上施主
T2123_.54.0044a12: 儉約不與妻兒先供衆僧將爲福田僧等不費前食然有衆
僧先自飽食已將他殘食施乞兒鳥犬等損他施主又自得
T2123_.54.0044a13: 罪若減己分内將施與人
任意多少不論限約也
。又依十二頭陀經云。若
T2123_.54.0044a14: 得食時應作是念。見渇乏衆生。以一分施之。
T2123_.54.0044a15: 我爲施主彼爲受者。施已作是願言。令一切
T2123_.54.0044a16: 衆生與福救乏莫墮慳貪。持至空靜處。減
T2123_.54.0044a17: 一段著淨石上。施諸禽獸。亦如上願。正欲食
T2123_.54.0044a18: 時作是念言。身中有八萬戸蟲。蟲得此食皆
T2123_.54.0044a19: 悉安隱。我今以食施此諸蟲。後得道時當以
T2123_.54.0044a20: 法施汝。是爲不捨衆生。又灌佛形像經云。佛
T2123_.54.0044a21: 告大衆。世人多有發意求所願者。布施之日。
T2123_.54.0044a22: 不計少多。趣使充饒。事業畢竟。殘有餚饍噉
T2123_.54.0044a23: 食不盡。皆當送與守寺中持法沙門。衆僧自
T2123_.54.0044a24: 共分之。以出物時當望生福。不應各各競分
T2123_.54.0044a25: 歸與妻子。是爲種於石上。根株焦盡終無生
T2123_.54.0044a26: 時。令以布施者餘福重以施僧。是爲施一得
T2123_.54.0044a27: 萬倍報
T2123_.54.0044a28: 又四分律。施僧粥得五種利益。一除飢。二除
T2123_.54.0044b01: 渇。三消宿食。四大小便調適。五眼目精明。僧
T2123_.54.0044b02: 祇律。施粥得十種利益。故偈云
T2123_.54.0044b03:     持戒清淨人所奉 恭敬隨時以粥施
T2123_.54.0044b04:     十利饒益於行者 色力壽樂辭清辯
T2123_.54.0044b05:     宿食風除飢渇消 是名爲藥佛所説
T2123_.54.0044b06:     欲生人天長壽樂 今當以粥施衆僧
T2123_.54.0044b07: 又食施獲五福報經云。佛告諸比丘。當知食
T2123_.54.0044b08: 以節度受而不損。佛言。人持飯食施人。有五
T2123_.54.0044b09: 功徳。令人得道。智者消息。意度弘廓則獲
T2123_.54.0044b10: 五福。何等爲五。一曰施命。二曰施色。三曰
T2123_.54.0044b11: 施力。四曰施安。五曰施辯。何謂施命。人不
T2123_.54.0044b12: 得食時。顏色憔悴不可顯示。不過七日奄
T2123_.54.0044b13: 忽壽終。是故智者則爲施食。其施食者則爲
T2123_.54.0044b14: 施命。其施命者。世世長壽生天世間壽命延
T2123_.54.0044b15: 長不中夭傷。自然福報財富無量。是爲施
T2123_.54.0044b16: 命。何謂施色。人不得食時。顏色憔悴不可顯
T2123_.54.0044b17: 示。是故智者則爲施食。其施食者則爲施色。
T2123_.54.0044b18: 其施色者。世世端正生天世間。顏色暐曄人
T2123_.54.0044b19: 見歡喜。稽首作禮。是爲施色。何謂施力。人
T2123_.54.0044b20: 不得食時。身羸意弱所作不能。是爲智者
T2123_.54.0044b21: 則爲施食。其施食者則爲施力。其施力者。世
T2123_.54.0044b22: 世。多力生天人間力無等雙。出入進止力不
T2123_.54.0044b23: 耗減。是爲施力。何謂施安。人不得食時。心
T2123_.54.0044b24: 愁身危坐起不定。不能自安。是故智者則爲
T2123_.54.0044b25: 施食。其施食者則爲施安。其施安者。世世
T2123_.54.0044b26: 安隱生天人間。不遇衆殃。其所到處常遇賢
T2123_.54.0044b27: 良。財富無量不中夭傷。是爲施安。何謂施
T2123_.54.0044b28: 辯。人不得食時。身羸意弱口不能言。是故
T2123_.54.0044b29: 智者則爲施食。其施食者則爲施辯。口説
T2123_.54.0044c01: 流利無所躓礙。慧辯通達。生天世間。聞
T2123_.54.0044c02: 者歡喜靡不稽首聽採法言。是爲五福食之
T2123_.54.0044c03: 報也
T2123_.54.0044c04: 又増一阿含經云。施有五事名爲應時。一遠
T2123_.54.0044c05: 來。二遠去。三病時。四冷熱時。五初得果苽。
T2123_.54.0044c06: 若得新穀先與持戒精進人。然後自食。又施
T2123_.54.0044c07: 有三法。一送食至寺名上。就舍供養名中。造
T2123_.54.0044c08: 食乞施。發心供養名下
T2123_.54.0044c09: 又付法藏經云。昔過去九十一劫。毘婆尸佛
T2123_.54.0044c10: 入涅槃後。有一比丘。甚患頭痛。薄拘羅。爾時
T2123_.54.0044c11: 作一貧人。見病比丘。即便持一呵梨勒果。施
T2123_.54.0044c12: 病比丘。比丘服訖病即除愈。縁施果故。九十
T2123_.54.0044c13: 一劫天上人中。受福快樂未曾有病。最後生
T2123_.54.0044c14: 一婆羅門家。其母早亡。父便聘妻。拘羅年幼。
T2123_.54.0044c15: 見母作餅從母索之。後母嫉妒。即捉拘羅擲
T2123_.54.0044c16: 置𨫼上。𨫼雖燋熱不能燒害。父從外來。見薄
T2123_.54.0044c17: 拘羅在熱𨫼上。即便抱下。母於後時釜中煮
T2123_.54.0044c18: 肉時。薄拘羅從母索肉。母益瞋恚尋擲釜中。
T2123_.54.0044c19: 亦不燒爛。父覓不見。即便喚之。拘羅聞喚。釜
T2123_.54.0044c20: 中而應。父即抱出平復如故。母後向河拘羅
T2123_.54.0044c21: 逐去。後母瞋忿而作是言。此何鬼魅妖祥之
T2123_.54.0044c22: 物。雖復燒煮不能令死。即便捉之擲置河中。
T2123_.54.0044c23: 値一大魚。即便呑食。以福縁故猶復不死。有
T2123_.54.0044c24: 捕魚師捕得此魚。詣市賣之。索價既多人無
T2123_.54.0044c25: 買者。至暮欲臭。薄拘羅父見即隨買。持來
T2123_.54.0044c26: 歸家。以刀破腹。兒在魚腹。高聲唱言。願父
T2123_.54.0044c27: 詳勿令傷兒。父開魚腹抱兒而出。年漸
T2123_.54.0044c28: 長大求出家。得阿羅漢果。從生至老。年百六
T2123_.54.0044c29: 十未曾有病。乃至無有身熱頭痛。由施藥故
T2123_.54.0045a01: 得是長壽。五處不死。𨫼鑠不燋。釜煮不爛。水
T2123_.54.0045a02: 溺不死。魚呑不消。刀割不傷。以是因縁。智者
T2123_.54.0045a03: 應當作如是事。又雜譬喩經云。昔者舍衞國。
T2123_.54.0045a04: 有一貧家。庭中有蒲桃樹。上有數穗。念施
T2123_.54.0045a05: 道人。時國王先前請食一月。是貧家力勢不
T2123_.54.0045a06: 王。正懸一月。乃得一道人。便持施之。語
T2123_.54.0045a07: 道人言。念欲施來已經一月。今乃得願。道人
T2123_.54.0045a08: 語優婆夷。已一月中施。優婆夷言。我但施一
T2123_.54.0045a09: 穗蒲*桃。那得一月施耶。道人言。但一月中。
T2123_.54.0045a10: 念欲捨施。則爲一
T2123_.54.0045a11: 食時縁第六
T2123_.54.0045a12: 問曰。何名食時。何名過食時。答曰。依四分律
T2123_.54.0045a13: 云。謂明相出時。始得食粥明相未出
即是非時
乃至日中。
T2123_.54.0045a14: 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
T2123_.54.0045a15: 。四天下准此皆同。故毘羅三昧經。世尊爲
T2123_.54.0045a16: 慧法菩薩説云。食有四種。平旦天食時。午法
T2123_.54.0045a17: 食時。暮畜生食時。夜鬼神食時。佛斷六趣因。
T2123_.54.0045a18: 令同三世佛。故日午時是法食時也。過此已
T2123_.54.0045a19: 後。同於下趣非上食時。故曰非時也。十誦律
T2123_.54.0045a20: 云。唯天得過中食無罪。又十誦律云。有閻浮
T2123_.54.0045a21: 比丘。至西拘耶尼。用閻浮提時。拘耶尼比
T2123_.54.0045a22: 丘。往餘三方。亦如是。若此間宿則用此間時。
T2123_.54.0045a23: 若在彼宿則用彼間時。餘三方亦爾。故摩徳
T2123_.54.0045a24: 勒伽論問。頗有非時食不犯耶。答曰有。若住
T2123_.54.0045a25: 北鬱單越。用彼食時不犯。餘方亦爾。若在閻
T2123_.54.0045a26: 浮。日正午時。北方是夜半。東方是日沒。西方
T2123_.54.0045a27: 是日出。餘方互轉可知
T2123_.54.0045a28: 又薩婆多論云。釋時有四。一始從日出乃至
T2123_.54.0045a29: 日中。其明轉熾。名之爲時。從中已後至
T2123_.54.0045b01: 夜分。其明減沒。故名非時。二從旦至中。是作
T2123_.54.0045b02: 食時乞不生慳。故名爲時。從中已後至於夜
T2123_.54.0045b03: 分。是俗人醼會遊戲之時。入村乞食。多有觸
T2123_.54.0045b04: 惱。故名非時。三從旦至中。俗人作務婬亂未
T2123_.54.0045b05: 發。乞不生惱。故名爲時。從中已後事務休息。
T2123_.54.0045b06: 婬戲言笑。入村乞食喜被誹謗。故名非時。四
T2123_.54.0045b07: 從旦至中。是乞食時。得食濟身。寧心修道。事
T2123_.54.0045b08: 順應法。故名爲時。從中已後。宜依修道。非乞
T2123_.54.0045b09: 食時。故名非時
T2123_.54.0045b10: 食法縁第七
T2123_.54.0045b11: 如大遺教經云。比丘欲食時。當爲檀越燒香
T2123_.54.0045b12: 三唄。讃揚布施可食美食。又從上座教言。道
T2123_.54.0045b13: 士各自出澡手漱口已。還各就座而坐。各説
T2123_.54.0045b14: 一偈。以隨次起。不得踰越
T2123_.54.0045b15: 又増一經云。若有供者。手執香鑪而唱時至。
T2123_.54.0045b16: 佛言。香爲佛使。故須燒香遍請十方既知燒香本
擬請佛。爲
T2123_.54.0045b17: 凡夫隔目覩不知。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時一切道俗依華嚴經各説一偈云
T2123_.54.0045b18:     戒香定香解脱香 光明雲臺遍世界
T2123_.54.0045b19:     供養十方無量佛 見聞普熏證寂滅
T2123_.54.0045b20: 又三千威儀經云。坐受香亦得爲女人行香。
T2123_.54.0045b21: 恐觸手染著。故開坐受若恐譏慢令懸放下亦得男
子行香女人受香翻前即是
T2123_.54.0045b22: 述曰。若得衣食不簡精麁。但得支濟身命令
T2123_.54.0045b23: 得修道。便合佛意如膏車須油。何簡精妙但
T2123_.54.0045b24: 令運轉得達前所。即是佳事。故雜寶藏經。世
T2123_.54.0045b25: 尊説偈云
T2123_.54.0045b26:     此身猶如車 好惡無所擇
T2123_.54.0045b27:     香油及臭脂 等同於調利
T2123_.54.0045b28: 又智度論云。食爲行道不爲益身。如養馬養
T2123_.54.0045b29: 猪無異。若初得食時。先獻三寶後施四生。故
T2123_.54.0045c01: 華嚴經偈云
T2123_.54.0045c02:     若得食時 當願衆生 志在佛道
T2123_.54.0045c03:     爲法供養
T2123_.54.0045c04: 又優婆塞戒經云。若自造作衣服鉢器。先奉
T2123_.54.0045c05: 上佛。并令父母師長和上先一受用。然後自
T2123_.54.0045c06: 服。若上佛者。以花香贖。凡所食噉。要先施於
T2123_.54.0045c07: 沙門梵志。然後自食。正下食時復須作念。初
T2123_.54.0045c08: 下一匙時。願斷一切惡盡。下第二匙時。願修
T2123_.54.0045c09: 一切善滿。下第三匙時。所修善根。迴施衆生
T2123_.54.0045c10: 普共成佛。若不能口口作念。臨欲食時。總作
T2123_.54.0045c11: 一念亦得。故摩徳勒伽論云。若得食時口口
T2123_.54.0045c12: 作念。若得衣時著著作念。入房時入入作念。
T2123_.54.0045c13: 若鈍根者總作一念。故華嚴經第六卷。菩薩
T2123_.54.0045c14: 有一百四十願。凡所施爲皆誦偈念。如此食
T2123_.54.0045c15: 者。非有煩惱非離煩惱。理事會通。利生物善。
T2123_.54.0045c16: 故増一阿含經云。施中上者不過法施。業中
T2123_.54.0045c17: 上者不過法業。恩中上者不過法恩。若過飽
T2123_.54.0045c18: 食。則氣急身滿百脈不通。令心壅塞坐念不
T2123_.54.0045c19: 安。若限分少食。則身羸心懸。氣虚無固。故
T2123_.54.0045c20: 増一阿含經偈云
T2123_.54.0045c21:     多食致患苦 少食氣力衰
T2123_.54.0045c22:     處中而食者 如稱無高下
T2123_.54.0045c23: 薩遮尼乾子經偈云
T2123_.54.0045c24:     噉食太過人 身重多懈怠
T2123_.54.0045c25:     現在未來世 於身失大利
T2123_.54.0045c26:     睡眠自受苦 亦惱於他人
T2123_.54.0045c27:     迷悶難寤寐 應時籌量食
T2123_.54.0045c28: 又五分律云。若月直&MT01142;食人。欲知生熟鹹酢。
T2123_.54.0045c29: 得貯掌中舌舐甞之齋法經不許口甞者爲
無好心貪心甞故犯罪
T2123_.54.0046a01: 述曰。所以出家之人。欲食之時。先以淨手從
T2123_.54.0046a02: 他受者。爲出家高勝。不同凡下故。須受已而
T2123_.54.0046a03: 食。故薩婆多論。比丘受食。凡有五意。一爲斷
T2123_.54.0046a04: 竊盜因縁故自取而食
亦同盜想
二爲作證明故儻有失脱
不干比丘
T2123_.54.0046a05: 爲止誹謗故出家自取
非是高勝
四爲成少欲知足故若當
不受
T2123_.54.0046a06: 非同
儉素
五爲生他信敬心見受而食
外道生信
如昔有一比
T2123_.54.0046a07: 丘。與外道共行止一樹下。樹上有果。食時將
T2123_.54.0046a08: 到。外道語比丘云。上樹取果。比丘言。我戒
T2123_.54.0046a09: 法中。樹過人不應上。又語比丘言。何不搖樹
T2123_.54.0046a10: 取果。比丘言。我戒法中。不得自搖樹落果。外
T2123_.54.0046a11: 道聞已。自上樹取果。擲地與之。語比丘言。取
T2123_.54.0046a12: 果食。比丘言。我戒法中。不得不受而食。外道
T2123_.54.0046a13: 下樹取果。授與比丘。外道既見如此。於一
T2123_.54.0046a14: 果尚有如此法用。何況出世之法。外道遂
T2123_.54.0046a15: 生信敬心。知佛法清淨不同外道。於是即隨
T2123_.54.0046a16: 比丘。於佛法中出家修道。尋得漏盡
T2123_.54.0046a17: 又舍利弗問經云。佛言。外道梵志尚知受取。
T2123_.54.0046a18: 況我弟子而不受食。但一切諸物不得不受。
T2123_.54.0046a19: 唯除生寶及施女人。若作法者。猶應授與體
T2123_.54.0046a20: 上之衣。若貯金器。受則制施
T2123_.54.0046a21: 述曰。一切僧食並須平等。無問凡聖上下均
T2123_.54.0046a22: 普。故僧祇律云。若檀越須食多與上座者。上
T2123_.54.0046a23: 座應問。一切僧盡得爾許不。答止上座得耳。
T2123_.54.0046a24: 應言一切平等與。若言盡得者。應受。僧上座
T2123_.54.0046a25: 法。不得隨下便食。待行遍唱等供已。然後得
T2123_.54.0046a26: 食。上座之法。當徐徐食。不得速食竟在前出
T2123_.54.0046a27: 去。應待行水。隨順呪願已。然後乃出
T2123_.54.0046a28: 又處處經云。佛言。中後不食。有其五福。一者
T2123_.54.0046a29: 少婬。二者少臥。三者得一心。四者無有下風。
T2123_.54.0046b01: 五者身得安隱。亦不作病。是故沙門知福不
T2123_.54.0046b02:
T2123_.54.0046b03: 述曰。若於食長貪。増加煩惱。即須觀厭作不
T2123_.54.0046b04: 淨之想。故智度論云。説厭想者。應當觀是食
T2123_.54.0046b05: 從不淨生。如肉從精血水道生。是爲膿蟲住
T2123_.54.0046b06: 處。如蘇乳酪血變所成。與爛膿無異。厨人
T2123_.54.0046b07: 汚垢種種不淨。若著口中。腦有爛涎二道流
T2123_.54.0046b08: 下。與唾和合然後成味。其状如吐。從腹門入。
T2123_.54.0046b09: 地持水爛。風動火煮。如釜熟糜。滓濁下沈。清
T2123_.54.0046b10: 者在上。譬如釀洒。滓濁爲&T009661;。清者爲尿。咽
T2123_.54.0046b11: 有三孔。風吹膩汁。散入百脈。與先血和合。凝
T2123_.54.0046b12: 變爲肉。從新肉生脂骨髓。從是中生身根。從
T2123_.54.0046b13: 新舊肉合。生五情根。從此五根生五識。五識
T2123_.54.0046b14: 次第生意識。分別取相籌量好醜。然後生我
T2123_.54.0046b15: 我所心等。諸煩惱及諸罪業。復次思惟此食。
T2123_.54.0046b16: 功夫甚重。計一鉢之飯。作夫流汗。集合量
T2123_.54.0046b17: 之。食少汗多。此食辛苦如是。入口即成不淨。
T2123_.54.0046b18: 宿昔之間變爲屎尿。本是美味。惡不欲見。
T2123_.54.0046b19: 行者自思。如此弊食。我若貪著。當墮三塗如
T2123_.54.0046b20: 是觀食。當厭五欲。譬如有一婆羅門。修淨潔
T2123_.54.0046b21: 法有事縁故。到不淨國。自思我當云何得免
T2123_.54.0046b22: 不淨。唯當乾食。可得清淨。見一老母賣白髓
T2123_.54.0046b23: 餅。而語之言。我有因縁。住此百日。常作餅送
T2123_.54.0046b24: 來。多與汝價。老母日日作餅送之。婆羅門貪
T2123_.54.0046b25: 著飽食歡喜。老母作餅。初時白淨。後轉無色
T2123_.54.0046b26: 無味。即問老母。何縁爾耶。母言。癰瘡
T2123_.54.0046b27: 故。婆羅門問。此何謂耶。母言。我大家夫人。
T2123_.54.0046b28: 隱處生癰以麵蘇拊之。癰熟膿出。和合蘇
T2123_.54.0046b29: 餅。日日如是。以此作餅與汝是以餅好。今夫
T2123_.54.0046c01: 人癰差。我當何處更得。婆羅門聞之。兩
T2123_.54.0046c02: 打頭。推胸乾嘔。我當云何。破此淨法。我爲了
T2123_.54.0046c03: 矣。棄捨縁事馳還本國。行者亦爾。著是飮食。
T2123_.54.0046c04: 歡喜樂噉不觀不淨。後受苦報悔將何
T2123_.54.0046c05: 食訖縁第八
T2123_.54.0046c06: 如十誦律云。有比丘受他請食。默然入默然
T2123_.54.0046c07: 去。諸居士呵責云。我等不知食好不好。諸比
T2123_.54.0046c08: 丘白佛。佛言。從今食時。爲施主唄讃呪願。不
T2123_.54.0046c09: 知誰作。佛言。上座作。若上座不能。差次第能
T2123_.54.0046c10: 者應作。故僧祇律云。上座應知。前人爲何等
T2123_.54.0046c11: 施。當爲應時呪願
T2123_.54.0046c12: 又波離論云。出家僧尼白衣等。齋訖不用澡
T2123_.54.0046c13: 豆末巨摩等用澡口者。皆不成齋。如過去有
T2123_.54.0046c14: 比丘字蓮提。六十歳持齋戒不闕。唯一日食
T2123_.54.0046c15: 用巨摩豆屑等成齋。若不爾者皆不成齋。此
T2123_.54.0046c16: 經無目。依出要律儀云。巨摩者牛糞是也。若
T2123_.54.0046c17: 依此經豈用牛糞淨口耶。舍法師傳記云。西
T2123_.54.0046c18: 方俗人外道等。宗事梵天牛等。以此二事。能
T2123_.54.0046c19: 生萬物養育人民。故將牛糞以淨道場。佛隨
T2123_.54.0046c20: 俗法亦以爲淨。然不用淨口耶。若依四分律
T2123_.54.0046c21: 等。但護行住坐臥四種威儀。食五正食。四相
T2123_.54.0046c22: 不乖便成齋法。不論澡豆淨口成齋。時節若
T2123_.54.0046c23: 過威儀若失。縱用澡屑亦不成齋。又善見論
T2123_.54.0046c24: 云。齋已吐食。未出咽喉還咽無犯。若出還咽
T2123_.54.0046c25: 犯罪。又僧祇律云。食已若渇。佛令取一切穀
T2123_.54.0046c26: 豆麥煮。不破者非時取汁得飮。若蘇油蜜及
T2123_.54.0046c27: 石蜜。諸生果汁等。要以水淨得飮。若器底殘
T2123_.54.0046c28: 水被雨湔。亦名爲淨。善見論云。舍樓伽果漿。
T2123_.54.0046c29: 澄汁使清。非時得飮謂藕
摩徳勒伽論云。沙
T2123_.54.0047a01: 糖漿。亦得非時飮。僧祇律云。人有四百四病。
T2123_.54.0047a02: 風大百一。用油脂治之。火大熱病百一。用蘇
T2123_.54.0047a03: 治之。水大冷病百一。用蜜治之。雜病百一。隨
T2123_.54.0047a04: 用上三藥治之。十誦律云。石蜜非時不得輒
T2123_.54.0047a05: 噉。有五種人得非時食。謂遠行人。病人。食
T2123_.54.0047a06: 少人。若施水處。和水得飮。五分律云。聽飢渇
T2123_.54.0047a07: 二時得飮故知無病非時縱是石
蜜蘇油等亦不得食之
僧祇律云。胡椒蓽
T2123_.54.0047a08: 茇。薑訶梨勒等。此藥無時食。和者聽非時
T2123_.54.0047a09: 服。又四分律云。一切苦辛鹹甘等。不任爲
T2123_.54.0047a10: 食者。聽非時盡形作藥服。善見論云。一切樹
T2123_.54.0047a11: 木。及果根莖枝葉等。不任爲食者。並得作盡
T2123_.54.0047a12: 形藥服
T2123_.54.0047a13: 述曰。比見諸人。非時分中。食於時食。何者是
T2123_.54.0047a14: 耶。謂邊方道俗等。聞律開食果汁漿。遂即食
T2123_.54.0047a15: 乾棗汁。或生梨蒲*桃石榴。不擣汁飮并子
T2123_.54.0047a16: 總食。雖有*擣汁。非澄使清。取濁濃汁并滓
T2123_.54.0047a17: 而食。或有聞開食舍樓伽果漿。以患熱病。遂
T2123_.54.0047a18: 取生藕根生食。或有取清飯漿飮。或身無飢
T2123_.54.0047a19: 渇。非時食蘇油蜜石蜜等。或用杏仁煎作稠
T2123_.54.0047a20: 湯。如此濫者非一。不可具述。若准十誦非
T2123_.54.0047a21: 前遠行等五種之人。不得輒食。食便破齋。見
T2123_.54.0047a22: 犯者多。故別疏記頌曰
T2123_.54.0047a23:     令月建清齋 佳辰召無
T2123_.54.0047a24:     四部依時集 七衆會升堂
T2123_.54.0047a25:     蕭條清梵擧 哀宛動宮商
T2123_.54.0047a26:     香氣騰空上 乘風散遐方
T2123_.54.0047a27:     歎徳研沖邃 詞辯暢玄芳
T2123_.54.0047a28:     折煩呈妙句 臨時折婉章
T2123_.54.0047a29:     緇素相依託 財法發神光
T2123_.54.0047b01:     福田今夕滿 恩慧導存亡
T2123_.54.0047b02: 諸經要集卷第五
T2123_.54.0047b03:
T2123_.54.0047b04:
T2123_.54.0047b05:
T2123_.54.0047b06: 諸經要集卷第
T2123_.54.0047b07:  *西明寺沙門*釋道*世*集 
T2123_.54.0047b08: 受齋部第八此有
三縁
破齋部第九
T2123_.54.0047b09: 富貴部第十貧賤部第十一
T2123_.54.0047b10:   述意縁引證縁
T2123_.54.0047b11: 述意縁第一
T2123_.54.0047b12: 夫正法所以流布。貴在尊經。福田所以増長。
T2123_.54.0047b13: 功由齋戒。故捨一飡之供。福紹餘糧。施一錢
T2123_.54.0047b14: 之資。果超天報。所以福田可重。財累可輕。共
T2123_.54.0047b15: 樹無遮之會。等招無限之福也
T2123_.54.0047b16: 引證縁第二
T2123_.54.0047b17: 又舊雜譬喩經云。昔有四姓請佛飯時。有一
T2123_.54.0047b18: 人賣牛湩。大姓留止飯。教持齋戒。受聽經已
T2123_.54.0047b19: 乃歸。婦言。我朝相待未飯。便強令夫飯。壞其
T2123_.54.0047b20: 齋意。雖爾七生天上。七生世間。師曰。一日持
T2123_.54.0047b21: 齋。有六十萬歳餘糧。復有五福。一曰少病。二
T2123_.54.0047b22: 曰身安隱。三曰少婬意。四曰少睡臥。五曰得
T2123_.54.0047b23: 生天上。常識宿命所行事也。又波斯匿王。欲
T2123_.54.0047b24: 賞末利夫人香瓔。喚出宮視。夫人於齋日著
T2123_.54.0047b25: 素服而出。在六萬夫人中。明如日月。倍好如
T2123_.54.0047b26: 常。王意悚然加敬。問曰。有何道徳炳然有
T2123_.54.0047b27: 異。夫人白王。自念少福禀斯女形。情態垢穢
T2123_.54.0047b28: 日夜命促。懼墜三塗。是以日月奉佛法齋。
T2123_.54.0047b29: 割愛從道。世世蒙福。願以香瓔奉施世尊
T2123_.54.0047c01: 又中阿含經云。爾時鹿子母毘舍佉。平旦沐
T2123_.54.0047c02: 浴著白淨衣。將子婦等眷屬。往詣佛所。稽首
T2123_.54.0047c03: 作禮白世尊曰。我今欲持齋善。世尊問曰。居
T2123_.54.0047c04: 士婦今持何等齋耶。齋有三種。云何爲三。一
T2123_.54.0047c05: 者放牛兒齋。二者尼揵齋。三者聖八支齋。
T2123_.54.0047c06: 云何名放牛兒齋者。若放牛兒朝放澤中晡
T2123_.54.0047c07: 收還村。彼還村時作如是念。我今日在此處
T2123_.54.0047c08: 放牛。明日當在彼處放牛。我今日在此處飮
T2123_.54.0047c09: 牛。明日當在彼處飮牛。我牛今日在此處宿
T2123_.54.0047c10: 止。明日當在彼處宿止。如是有人。若持齋
T2123_.54.0047c11: 時作是思惟。我今日食如此之食。明日當食
T2123_.54.0047c12: 如彼食也。我今日飮如此之飮。明日當飮如
T2123_.54.0047c13: 彼飮也。我今日含消如此含消。明日當含消
T2123_.54.0047c14: 如彼含消。其人於此晝夜。樂著欲過。是名放
T2123_.54.0047c15: 牛兒齋。若如是持齋。不獲大利。不得大果。無
T2123_.54.0047c16: 大功徳。不得廣布。云何名尼*揵齋耶。若出
T2123_.54.0047c17: 家尼*揵者。彼勸人曰。汝於東方過百由延。
T2123_.54.0047c18: 外有衆生者。擁護彼故棄捨刀杖。如是南西
T2123_.54.0047c19: 北方亦爾。或脱衣裸形。我無父母妻子。勸進
T2123_.54.0047c20: 虚妄言將爲眞諦。或執苦行。自餓諸邪法等。
T2123_.54.0047c21: 是名尼*揵齋也。若如是持齋者。亦不獲大
T2123_.54.0047c22: 利。不得大果。無大功徳。不得廣布。云何名爲
T2123_.54.0047c23: 聖八支齋。多聞聖弟子。若持齋時作如是思
T2123_.54.0047c24: 惟。阿羅訶眞人盡形壽。離殺斷殺。棄捨刀杖。
T2123_.54.0047c25: 有慚有愧。有慈悲心。饒益一切乃至昆蟲。於
T2123_.54.0047c26: 殺淨心。乃至盡形壽。離非時食。斷非時食。一
T2123_.54.0047c27: 食不夜食。樂於時食。我以此支。於阿羅訶等
T2123_.54.0047c28: 同無異。是故説齋。彼住此聖八支齋已。於上
T2123_.54.0047c29: 當復憶念。如來無所著等十號出世淨法。捨
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