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諸經要集 (No. 2123_ 道世撰 ) in Vol. 00

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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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