SAT DB

T2122_.53.0799a01: 暴疾。仗甲而召。鄧琬既至。謂之曰。卿始此
T2122_.53.0799a02: 禍。而欲賣罪少帝乎。命斬於床前。并殺其子。
T2122_.53.0799a03: 以琬頭至。五十年悦寢疾見琬。爲厲遂死
T2122_.53.0799a04: 宋濟豫章王蕭嶷亡後。忽現形於沈文季曰。
T2122_.53.0799a05: 我病未應死。皇太子加膏中十一種藥使我
T2122_.53.0799a06: 不差。湯中復加藥一種。使我痢不斷。吾已
T2122_.53.0799a07: 訴。先許還東郕。當判此事。便懷出青紙文書
T2122_.53.0799a08: 示文季云。與卿少舊。爲呈主上也。俄而失所
T2122_.53.0799a09: 在。文季懼不敢傳。少時文惠太子薨
T2122_.53.0799a10: 魏城陽王元徽。初爲孝莊帝晝計殺爾朱榮。
T2122_.53.0799a11: 及爾朱兆入雒害孝莊。而徽懼走投＊雒陽
T2122_.53.0799a12: 令寇祖仁。祖仁父叔兄弟三人爲刺史皆徽
T2122_.53.0799a13: 之力也。既而爾朱兆購徽萬戸侯。祖仁遂斬
T2122_.53.0799a14: 徽送之。并匿其金百斤馬五十匹。及兆得徽
T2122_.53.0799a15: 首。亦不賞侯。兆乃夢徽。曰我金二百斤馬百
T2122_.53.0799a16: 匹。在祖仁家。卿可取也。兆覺曰。城陽家本巨
T2122_.53.0799a17: 富。昨令收捕。全無金銀。此夢或實。至晩即
T2122_.53.0799a18: 令收祖仁。祖仁入見徽。曰足得相報矣。祖
T2122_.53.0799a19: 仁欵得金百斤馬五十匹。兆不信之。祖仁私
T2122_.53.0799a20: 斂戚屬得金三十斤馬三十匹輸兆。猶不充
T2122_.53.0799a21: 數。兆乃發怒。懸頭於樹。以石硾其足。鞮箠

T2122_.53.0799a22:

殺之

右此七驗
出寃魂志

T2122_.53.0799a23: 唐初相州大慈寺塔被焚。以大業末年群賊
T2122_.53.0799a24: 互興。寺在三爵臺室西葛 &MT01992;

山上。四郷來投
T2122_.53.0799a25: 築城固守。人物擁聚尺地不空。塔之上下重
T2122_.53.0799a26: 複皆滿。於中穢汚不可見聞。賊平之後人散。
T2122_.53.0799a27: 寺僧無力可除。忽然火起。焚蕩内外。一切都
T2122_.53.0799a28: 盡。唯東南角太子思惟像殿得存。可謂火淨
T2122_.53.0799a29: 以除臭穢也。此塔即隋高祖手勅所置。初以
T2122_.53.0799b01: 隋運創臨天下未附。呉國公蔚逈周之柱臣。
T2122_.53.0799b02: 鎭守河北作牧舊都。聞楊氏御圖。心所未允。
T2122_.53.0799b03: 即日聚結擧兵祝詔。官軍一臨大陣摧解。
T2122_.53.0799b04: 收擁俘虜將百萬人。總集寺北游豫園中。明
T2122_.53.0799b05: 旦斬決園牆有孔。出者縱之。至曉便斷。猶
T2122_.53.0799b06: 有六十萬人。並於漳河岸斬之。流屍水中。水
T2122_.53.0799b07: 爲不流。血河一月夜夜鬼哭。哀怨切人。以
T2122_.53.0799b08: 事聞。帝曰。此段一誅深有枉濫。賊止蔚逈餘
T2122_.53.0799b09: 並被驅。當時惻隱咸知此事。國初機候不獲
T2122_.53.0799b10: 縱之。可於游豫園南葛＊ &MT01992;

山上立大慈寺。拆
T2122_.53.0799b11: 三爵臺以營之。六時禮佛加一拜。爲園中枉
T2122_.53.0799b12: 死者。寺成僧住。依勅禮唱。怨哭之聲一斯頓

T2122_.53.0799b13:

絶

上來所引者。兒孫相係目覩親知。信承佛教善
惡之報。驗知不虚。我殺還我償。豈有斯謬

◎

T2122_.53.0799b14: 法苑珠林卷第六十七
T2122_.53.0799b15:
T2122_.53.0799b16:
T2122_.53.0799b17:
T2122_.53.0799b18: 法苑珠林卷第六十八
T2122_.53.0799b19: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0799b20:

◎業因篇第第七十八

此有五部

T2122_.53.0799b21:   述意部　業因部　十惡部　十善部　引
T2122_.53.0799b22: 證部
T2122_.53.0799b23: 述意部第一
T2122_.53.0799b24: 夫渉其流者。則澄愛河而清五濁。失其宗者。
T2122_.53.0799b25: 則震邪山而起三障。靜言茲理。豈虚也哉。是
T2122_.53.0799b26: 知善由信發。惡由邪開。所以一念之惡。能開
T2122_.53.0799b27: 五不善門。一念之善。能除累劫之殃。是故善
T2122_.53.0799b28: 須彫琢自勉。可有心師之訓。惡須省退懲
T2122_.53.0799b29: 過。可有情悔之時。不爾徒煩長養浪飾畫瓶。
T2122_.53.0799c01: 終糜碎於黄塵。會楚苦於幽府。貽厥繢素
T2122_.53.0799c02: 鑒勗意焉
T2122_.53.0799c03: 業因部第二
T2122_.53.0799c04: 如對法論云。復次有四種諸業差別。謂黒黒
T2122_.53.0799c05: 異熟業。白白異熟業。黒白黒白異熟業。非黒
T2122_.53.0799c06: 白無異熟業能盡諸業。黒黒異熟業者。謂不
T2122_.53.0799c07: 善業。由染汚故。不可愛異熟故。白白異熟業
T2122_.53.0799c08: 者。謂三界善業。不染汚故。可愛異熟故。黒白
T2122_.53.0799c09: 黒白異熟業者。謂欲界雜業。善不善雜故。非
T2122_.53.0799c10: 黒白無異熟業能盡諸業者。謂於方便無間
T2122_.53.0799c11: 道中。諸無漏業以方便道無間道。是彼諸業
T2122_.53.0799c12: 對治故。非黒者。離煩惱垢故。白者。一向清淨
T2122_.53.0799c13: 故。無異熟者。生死相違故。能盡諸業者。由
T2122_.53.0799c14: 無漏業。爲永拔得黒等三有漏業與異熟習
T2122_.53.0799c15: 氣故
T2122_.53.0799c16: 又優婆塞戒經云。若善勇子。有人不解如是
T2122_.53.0799c17: 業縁。無量世中流轉生死。雖生非想非非想
T2122_.53.0799c18: 處。壽八萬劫。福盡還墮三惡道故。佛告善
T2122_.53.0799c19: 男子。一切摸畫無勝於意。意畫煩惱。煩惱
T2122_.53.0799c20: 畫業。業則畫身
T2122_.53.0799c21: 又阿毘曇雜心業品偈云
T2122_.53.0799c22:     業能莊飾世趣趣各處處
T2122_.53.0799c23:     是以當思業求離世解脱
T2122_.53.0799c24:     身口意集業在於有有中
T2122_.53.0799c25:     彼業爲諸行嚴飾種種身
T2122_.53.0799c26:     身業當知二謂作及無作
T2122_.53.0799c27:     口業亦如是意業當知思
T2122_.53.0799c28: 又涅槃經云。善男子。因有五種。何等爲五。一
T2122_.53.0799c29: 生因。二和合因。三住因。四増長因。五遠因。
T2122_.53.0800a01: 云何生因。生因者。即是業煩惱等及外諸草
T2122_.53.0800a02: 木子。是名生因。云何和合因。如善與善心和
T2122_.53.0800a03: 合。不善與不善心和合。無記與無記心和合。
T2122_.53.0800a04: 是名和合因。云何住因。如下有柱屋則不墮。
T2122_.53.0800a05: 山河樹木因大地故而得住立。内有四大無
T2122_.53.0800a06: 量煩惱衆生得住。是名住因。云何増長因。因
T2122_.53.0800a07: 縁衣服飮食等故令衆生増長。如外種子。火
T2122_.53.0800a08: 所不燒。鳥所不食。則得増長。如諸沙門婆羅
T2122_.53.0800a09: 門等。依因和尚善知識等。而得増長。如因父
T2122_.53.0800a10: 母子得増長。是名増長因。云何遠因。譬如
T2122_.53.0800a11: 因呪鬼不能害。毒不能中。依憑國王無有盜
T2122_.53.0800a12: 賊。如牙依因地水火風等。如乳人攅爲
T2122_.53.0800a13: 蘇遠因。如無明色等爲識遠因。父母精血
T2122_.53.0800a14: 爲衆生遠因。如時節等悉名遠因。善男子。涅
T2122_.53.0800a15: 槃之體非是如是五因所成。云何當云是無
T2122_.53.0800a16: 常因。一切諸法復有二種因。一者作因。二者
T2122_.53.0800a17: 了因。如陶師輪繩。是名作因。如燈燭等照暗
T2122_.53.0800a18: 中物。是名了因。善男子。大涅槃者。不從作因
T2122_.53.0800a19: 而有了因。了因者。即是三十七品助道之法
T2122_.53.0800a20: 六波羅蜜。是名了因。又云。三解脱門三十七
T2122_.53.0800a21: 品。能爲一切煩惱作不生生因。亦爲涅槃而
T2122_.53.0800a22: 作了因。善男子。遠離煩惱則得了了見於涅
T2122_.53.0800a23: 槃。是故涅槃唯有了因無有生因。又云。若離
T2122_.53.0800a24: 如是三十七品。終不能得聲聞正果。乃至阿
T2122_.53.0800a25: 耨多羅三藐三菩提果。不見佛性及佛性果。
T2122_.53.0800a26: 以是因縁。梵行即是三十七品。何以故。三十
T2122_.53.0800a27: 七品性非顛倒。能壞顛倒。性非惡見。能壞惡
T2122_.53.0800a28: 見。性非悑畏。能壞悑畏。性是淨行故。能令衆
T2122_.53.0800a29: 生畢竟造作清淨梵行也
T2122_.53.0800b01: 述曰。上來雖引經論明業因多種。至時斷罪
T2122_.53.0800b02: 未明輕重。故別引優婆塞戒經辯業不同。別
T2122_.53.0800b03: 有四例。一將物對意有四。二輕重不同有
T2122_.53.0800b04: 八。三上中下不同復八。四依薩婆多論。有心
T2122_.53.0800b05: 無心不同復八。臨時判罪並皆攝盡。故經第
T2122_.53.0800b06: 一云。有物重意輕。有物輕意重。有物重意重。
T2122_.53.0800b07: 有物輕意輕。第一有物重意輕者。如無惡心
T2122_.53.0800b08: 殺於父母者是。第二物輕意重者。如以惡心
T2122_.53.0800b09: 殺於畜生者是。＊第三物重意重者。如以極
T2122_.53.0800b10: 惡心殺所生母者是。＊第四物輕意輕者。如
T2122_.53.0800b11: 以輕心殺於畜生者是
T2122_.53.0800b12: 第二如是惡業復有八種輕重不同。何等爲
T2122_.53.0800b13: 八。一者方便重根本成已輕。二有根本重
T2122_.53.0800b14: 方便成已輕。三有成已重方便根本輕。四
T2122_.53.0800b15: 有方便根本重成已輕。五有方便成已重根
T2122_.53.0800b16: 本輕。六有根本成已重方便輕。七有方便
T2122_.53.0800b17: 根本成已重。八有方便根本成已輕。物是
T2122_.53.0800b18: 一種。以心力故得輕重果。如十善業道有
T2122_.53.0800b19: 其三事。一方便。二根本。三成已。若復有人
T2122_.53.0800b20: 能勤禮拜供養父母師長和尚有徳之人。先
T2122_.53.0800b21: 意問訊言則柔軟。是名方便。若作已竟能修
T2122_.53.0800b22: 念心歡喜不悔。是名成已。作時專著。是名根
T2122_.53.0800b23: 本。十善既爾。十惡亦然
T2122_.53.0800b24: 第三是十業道復有三種。謂上中下。或方便
T2122_.53.0800b25: 上。根本中。成已下。或方便中。根本上。成已

T2122_.53.0800b26:

下。或方便下。根本上。成已中

綺互作八
准前可知

T2122_.53.0800b27: 第四依薩婆多論。方便根本成已有心無心
T2122_.53.0800b28: 作八句。准類可知
T2122_.53.0800b29: 又如阿毘曇心論云。有五種果。一報果。二所
T2122_.53.0800c01: 依果。三増上果。四身力果。五解脱果。若是善
T2122_.53.0800c02: 有漏法。或四果。或五果。能斷結使。是謂五
T2122_.53.0800c03: 果。不依斷結。是謂四果。除解脱果。若是無漏
T2122_.53.0800c04: 法。或四果或三果。若能斷結。於四果中除其
T2122_.53.0800c05: 報果。若不斷結。除報果解脱果。若是無記法
T2122_.53.0800c06: 中唯有三果。除報果解脱果
T2122_.53.0800c07: 十惡部第三
T2122_.53.0800c08: 第一就地獄明起不善。依毘曇論云。有五業
T2122_.53.0800c09: 道。一惡口。二綺語。三貪。四瞋。五邪見。於中
T2122_.53.0800c10: 惡口綺語及瞋彼受苦時三種現行。惡罵獄
T2122_.53.0800c11: 卒故惡口現行。即此惡口語不應時。違法非
T2122_.53.0800c12: 正即落綺語。爾時忿怒即是瞋恚。此三不善
T2122_.53.0800c13: 地獄現行。若論貪業及與邪見。成就在心而
T2122_.53.0800c14: 不現行。以彼麁凡未斷煩惱故。貪邪見成
T2122_.53.0800c15: 就在心。彼處男女各常受苦。無有男女共
T2122_.53.0800c16: 行邪事。是故無此貪心現行。以常受苦心識
T2122_.53.0800c17: 暗鈍。不能推求因果有無。是故亦無邪見現
T2122_.53.0800c18: 行。自餘殺盜妄語兩舌。彼處不行一向是無
T2122_.53.0800c19: 間。若地獄不有現行貪及邪見業道者。云何
T2122_.53.0800c20: 説彼成就此二。答煩惱心法未斷已來。雖不
T2122_.53.0800c21: 現行性＊常成就。不同身口七支色業。是麁作
T2122_.53.0800c22: 法。發動方成。無造作處則不説成。故雜心論
T2122_.53.0800c23: 云。地獄之中無相殺故無殺業道。無受財故
T2122_.53.0800c24: 無盜業道。無執受女人故無邪婬業道。異想
T2122_.53.0800c25: 説故名妄語。彼無異想故無妄語。常樂離故
T2122_.53.0800c26: 無兩舌。爲苦所逼故有惡口。不時説故故有
T2122_.53.0800c27: 綺語。貪及邪見成就不行
T2122_.53.0800c28: 第二第三明鬼畜道中十惡具有。而無身口七
T2122_.53.0800c29: 支惡律儀也。問今畜生中不知言者。雖有音
T2122_.53.0801a01: 聲成口業不。答彼起瞋時發聲則別。雖非言
T2122_.53.0801a02: 辯亦成口業。故成實論云。畜生音聲是口業
T2122_.53.0801a03: 不。答雖無言説之別。從心起故亦名爲業。亦
T2122_.53.0801a04: 可言具十者。多是龍王。解人意志故具十業
T2122_.53.0801a05: 道。自餘癡鈍畜生但可具身三意三六種。餘
T2122_.53.0801a06: 四不具。以口不解語故。若據劫初畜生解人
T2122_.53.0801a07: 語者。此亦可具十惡
T2122_.53.0801a08: 第四就人中起罪行者。人中即有四天下。南
T2122_.53.0801a09: 閻東弗西耶此三方人。起惡多故皆具十惡。
T2122_.53.0801a10: 然東西則輕。南方最重。以有受惡律儀故。若
T2122_.53.0801a11: 就北單以論罪者。彼方唯有四不善業。一綺
T2122_.53.0801a12: 語。二貪。三瞋。四邪見。由有歌詠故有綺語。
T2122_.53.0801a13: 貪瞋邪見成而不行。問北方有行欲事。云何
T2122_.53.0801a14: 言無邪婬業道。答彼方無夫妻共相配偶。
T2122_.53.0801a15: 雖有婬事無相凌奪故無邪婬。問既有行婬
T2122_.53.0801a16: 即貪欲現行。云何而言但成不行。答彼起婬
T2122_.53.0801a17: 貪非俗能裁。雖數現行聖説無罪。但此貪心
T2122_.53.0801a18: 所起之婬。尚非罪業。不牽苦報。何況内心
T2122_.53.0801a19: 能起之貪。如世夫妻貪愛非制。問北方之人
T2122_.53.0801a20: 既有歌詠等。此不應法。即是妄語。云何不説
T2122_.53.0801a21: 有妄語業。答彼人淳直不行姦僞。無誑他心
T2122_.53.0801a22: 故非妄語。彼定千歳故無殺命。彼方衣食地
T2122_.53.0801a23: 有粳米。樹有寶衣自然而出。無有主掌故無
T2122_.53.0801a24: 偸盜。彼人和柔故無兩舌惡口等業。故雜心
T2122_.53.0801a25: 論云。欝單有四不善業道。壽命定故無殺生。
T2122_.53.0801a26: 無愛財故無盜。無執受女人故無邪婬。無欺
T2122_.53.0801a27: 他故無妄語。常和合故無兩舌。以柔軟故無
T2122_.53.0801a28: 麁言。有歌歎故有綺語。若論意業道雖成就
T2122_.53.0801a29: 而不現行
T2122_.53.0801b01: 第五就天起罪行者。此欲界六天有殺盜等。
T2122_.53.0801b02: 於中雖有十不善業。而無身口七種惡律儀。
T2122_.53.0801b03: 故雜心論云。欲界六天有十業道離不律儀。
T2122_.53.0801b04: 雖不害天而害餘趣。如害修羅亦有截手足
T2122_.53.0801b05: 斷而復還生。若斬首則死。展轉相奪。乃至十
T2122_.53.0801b06: 業道一切皆有。亦有薄福諸天。乏少資縁更
T2122_.53.0801b07: 相攬竊。故有盜業。或有諸天自薄所愛婬他
T2122_.53.0801b08: 美天。故有邪婬。自餘七業文顯可知。若論色
T2122_.53.0801b09: 無色天。依如毘曇則無不善。據理而言亦有
T2122_.53.0801b10: 輕微三業不善。謂彼意地有邪慢等。身口業
T2122_.53.0801b11: 過如初禪中。婆伽梵王語諸梵衆。汝得住此。
T2122_.53.0801b12: 我能令汝盡老死邊。汝等不須諸瞿曇所。黒
T2122_.53.0801b13: 齒比丘往彼問言。初禪三昧。依何三昧生。從
T2122_.53.0801b14: 何三昧滅。梵王答言。我是諸梵中尊者。黒齒
T2122_.53.0801b15: 比丘言。我不問梵王尊卑。但問初禪三昧。依
T2122_.53.0801b16: 何三昧生。從何三昧滅。彼不能答。即捉尊者
T2122_.53.0801b17: 牽出衆外。語尊者言。我不能知初禪三昧。從
T2122_.53.0801b18: 何三昧生從何三昧滅。汝何忍在梵中損辱
T2122_.53.0801b19: 我也。此是諂詐不善煩惱。言佛不能令汝
T2122_.53.0801b20: 解脱。即是謗佛綺語惡口。上界唯有此諂詐。
T2122_.53.0801b21: 發動身口微不善業。然不於他人起麁違損
T2122_.53.0801b22: 以生上者。曾修得定盡離欲界麁貪瞋等。
T2122_.53.0801b23: 故得彼報還能修定。雖有煩惱唯是癡心。以
T2122_.53.0801b24: 迷道故起愛慢等。樂修善法望得勝他。此等
T2122_.53.0801b25: 煩惱爲定所壞。故不損物不相違害。若依毘
T2122_.53.0801b26: 曇。上界煩惱非是不善。説爲無記。此細貪等
T2122_.53.0801b27: 能行淨心。雖是無記體是染汚。不同報生色
T2122_.53.0801b28: 苦心樂及威儀等白淨無記。故論説爲穢汚
T2122_.53.0801b29: 無記。是汚穢故潤業受生。若此煩惱不潤
T2122_.53.0801c01: 業者。業種則焦永不牽報。上界衆生不應更
T2122_.53.0801c02: 生。由能潤業故得更生。問上界煩惱既能潤
T2122_.53.0801c03: 業潤生得報。何故非記。答上界煩惱雖復潤
T2122_.53.0801c04: 業。唯得總報受生而已。不由此惑正感樂果。
T2122_.53.0801c05: 亦不招苦故是無記。不同下界不善煩惱感
T2122_.53.0801c06: 得總報及別報苦
T2122_.53.0801c07: 若依成實論。上二界中所起邪見。皆名不善。
T2122_.53.0801c08: 如彼論説。人在色無色界。謂是涅槃。臨命盡
T2122_.53.0801c09: 時見欲色中陰。即生邪見。謂無涅槃謗無上
T2122_.53.0801c10: 法。當知彼中有不善業。又論説。彼上界邪見
T2122_.53.0801c11: 是苦因縁道理。上界據其位判。衆生心細所
T2122_.53.0801c12: 起或微。多不成業故名無記。若據通論。不
T2122_.53.0801c13: 妨於中有起麁耶成不善者。毘曇所説義當
T2122_.53.0801c14: 前判。成實所論義當後通。又據望理。彼細煩
T2122_.53.0801c15: 惱皆違理起。悉是不善。准依成實。不善惡業
T2122_.53.0801c16: 三界通起。唯有多少増微爲異
T2122_.53.0801c17: 述曰。向來就凡明諸罪行依身起處竟。若論
T2122_.53.0801c18: 聖人如須陀洹等。出觀失念容有起意。輕
T2122_.53.0801c19: 微不善生惡願等。具欲結者。貪瞋雖強片
T2122_.53.0801c20: 似餘凡。唯可直起貪欲瞋慢。不更思量起邪
T2122_.53.0801c21: 見心。亦不起殺盜等心。如依毘曇。得有眷屬
T2122_.53.0801c22: 加拳等事輕不善業。若依成論。有意不善設
T2122_.53.0801c23: 動身口不成業報
T2122_.53.0801c24: 又彌勒菩薩所問經論云。此十不善業道一切
T2122_.53.0801c25: 惡法。皆從貪瞋癡起。如依三毒起殺生者。
T2122_.53.0801c26: 若依貪心起者。或爲皮肉錢財故斷生命等。
T2122_.53.0801c27: 是名依貪起。若依瞋心起者。或以瞋心殺害
T2122_.53.0801c28: 怨家等。是名依瞋起。若依癡心起者。或有人
T2122_.53.0801c29: 言。殺蛇蠍等以生衆生苦惱故雖殺無罪。
T2122_.53.0802a01: 或言波羅斯等。言殺却老父母及重病者則
T2122_.53.0802a02: 無罪報。是名依癡起。如依三毒起偸盜者。若
T2122_.53.0802a03: 依貪心起者。或爲自身。或爲他身。或爲飮食
T2122_.53.0802a04: 等。是名依貪起。若依瞋心起者。或於瞋人邊
T2122_.53.0802a05: 及瞋人所愛偸盜彼物等。是名依瞋起。若
T2122_.53.0802a06: 依癡心起者。如有婆羅門言。一切大地諸所
T2122_.53.0802a07: 有物。唯是我有。何以故。以彼國王先施我故。
T2122_.53.0802a08: 以我無力故。爲餘姓奪我受用。是故我取即
T2122_.53.0802a09: 是自物。不名偸盜。是名依癡心起。如依三毒
T2122_.53.0802a10: 起邪婬者。若依貪心起者。或於衆生起貪染
T2122_.53.0802a11: 心。不如實修行等。是名依貪起。若依瞋心起
T2122_.53.0802a12: 者。或於他守護資生。依瞋心故起。或婬怨家
T2122_.53.0802a13: 妻妾。或婬怨所愛之人等。是名依瞋起。若
T2122_.53.0802a14: 依癡心起者。或有人言。譬如碓臼熟華果飮
T2122_.53.0802a15: 食河水。及道路等女人行婬無罪。或如波羅
T2122_.53.0802a16: 斯等邪婬母等。是名依癡起

T2122_.53.0802a17:

如依三毒起妄語者

此三
可解

如是兩舌惡口綺語

T2122_.53.0802a18:

皆亦
如是

依貪心起者。依貪結生。次第二心現前。

T2122_.53.0802a19: 如是名爲依貪起。依瞋結生者。名爲依瞋起。
T2122_.53.0802a20: 依癡結生者。名爲依癡結起。如貪瞋與邪見
T2122_.53.0802a21: 皆亦如是應知
T2122_.53.0802a22: 問曰。何故不説作不作相無作相。決定何業
T2122_.53.0802a23: 中有。何業中無。答曰。唯除邪婬。餘六業中悉
T2122_.53.0802a24: 皆不定。此義云何。若自作者。成就作業及無
T2122_.53.0802a25: 作業。若使他作。唯有不作。不得有作。於邪婬
T2122_.53.0802a26: 中決定有作。不得有不作。何以故。以此邪婬
T2122_.53.0802a27: 畢竟自作。無使他作。是故經言。頗有非身作
T2122_.53.0802a28: 業而得成就殺生罪不。答言。有。如口使人
T2122_.53.0802a29: 作成就殺罪
T2122_.53.0802b01: 又問。頗有非口業作而得成就妄語罪不。答
T2122_.53.0802b02: 言。有。如以身業作成就口業妄語之罪
T2122_.53.0802b03: 又問。頗有非身業作非口業作而得成就身
T2122_.53.0802b04: 口業不。答言。有。如以依仙人瞋心故以唯欲
T2122_.53.0802b05: 界色身。善業道中畢竟有作及以無作。禪無
T2122_.53.0802b06: 漏戒無無作戒。何以故。以依心故。中間禪不
T2122_.53.0802b07: 定。若深厚心畢竟恭敬心作身口業。成就作
T2122_.53.0802b08: 業及無作業。若深厚心結使心起身口業。亦
T2122_.53.0802b09: 成就作業及無作業。若非深厚心非畢竟恭
T2122_.53.0802b10: 敬心造身口業。唯有作業無無作業。若非
T2122_.53.0802b11: 深厚結使心發身口業。亦唯有作業無無作
T2122_.53.0802b12: 業。而方便作業心還悔者。唯有作業無無作
T2122_.53.0802b13: 業
T2122_.53.0802b14: 問曰。於業道中。何者是前眷屬。何者是後眷
T2122_.53.0802b15: 屬。答曰。若起殺生方便。如屠兒殺羊。或以
T2122_.53.0802b16: 物買將詣屠所。始下一刀。或二三刀。羊命未
T2122_.53.0802b17: 斷。所有惡業名前眷屬。隨下何刀。斷其命根。
T2122_.53.0802b18: 即彼念時。所有作業。及無作業。是等皆名根
T2122_.53.0802b19: 本業道。次後所作身行作業。是名殺生後眷
T2122_.53.0802b20: 屬業。乃至綺語皆亦如是。應知自餘貪瞋邪
T2122_.53.0802b21: 見業中無前眷屬。以初起心即時成就根本
T2122_.53.0802b22: 業道
T2122_.53.0802b23: 又身口意十不善業道。一切皆有前後眷屬。
T2122_.53.0802b24: 此義云何。如人起心欲斷此衆生命。因復更
T2122_.53.0802b25: 斷餘衆生命。如欲祭天殺害衆生。即奪他物。
T2122_.53.0802b26: 欲殺彼人。復婬其妻。生如是心。還使彼妻自
T2122_.53.0802b27: 殺夫主復以種種鬪亂言説。破彼親屬。無時
T2122_.53.0802b28: 非實。於破物中生於貪心。即於彼人復生瞋
T2122_.53.0802b29: 心。爲殺彼人故生如是邪見。増長邪見以斷
T2122_.53.0802c01: 彼命。復欲殺其妻男女等。如是次第具足十
T2122_.53.0802c02: 種不善業道。如是等業名前眷屬。一切十不
T2122_.53.0802c03: 善業道皆亦如是應知
T2122_.53.0802c04: 又離善道非方便修行善業道。是方便以遠
T2122_.53.0802c05: 離根本故。及遠離方便者。言方便者。如彼沙
T2122_.53.0802c06: 彌欲受大戒。將詣戒場禮衆僧足。即請和尚
T2122_.53.0802c07: 受持三衣。始作一白。作第二白時如是。悉皆
T2122_.53.0802c08: 名前眷屬。從第三白至羯磨竟。所起作業及
T2122_.53.0802c09: 彼念無作業。是等皆名根本業道。次説四依
T2122_.53.0802c10: 乃至不捨。所受善行身口作業。及無作業。如
T2122_.53.0802c11: 是等悉皆名後眷屬。問曰。應説十不善業道
T2122_.53.0802c12: 果及隨順因。答曰。有三種果。一果報果。二習
T2122_.53.0802c13: 氣果。三増上果。一一業道皆有此三種。此義
T2122_.53.0802c14: 云何。具足十不善業道有下中上。若生地獄
T2122_.53.0802c15: 中是果報果。習氣果者。從地獄退生于人
T2122_.53.0802c16: 中。依殺生故有短命果。依偸盜故無資生果。
T2122_.53.0802c17: 依邪婬故不能護妻。依妄語故有他謗果。依
T2122_.53.0802c18: 兩舌故眷屬破壞。依惡口故不聞好聲。依綺
T2122_.53.0802c19: 語故爲人不信。依本貪故貪心増上。依本瞋
T2122_.53.0802c20: 故瞋心増上。依邪見故癡心増上。如是一切
T2122_.53.0802c21: 名習氣果。増上果者。依彼十種不善業道。一
T2122_.53.0802c22: 切外物無有氣勢。所謂土地高下。雀鼠雹棘。
T2122_.53.0802c23: 塵土臭氣。多有蛇＊蠍。少穀細穀。少果細果。
T2122_.53.0802c24: 及以苦果。如是一切名増上果。復有相似果
T2122_.53.0802c25: 者。如殺者故興所害衆生種種諸苦。因彼苦
T2122_.53.0802c26: 故生地獄中受種種苦。以斷他命後生人中。
T2122_.53.0802c27: 得短命報。斷他暖觸。是故一切外物資生無
T2122_.53.0802c28: 有氣量。如是一切十業道中。隨義相應解釋
T2122_.53.0802c29: 應知。如劫奪他物邪婬他妻。雖不生他重逼
T2122_.53.0803a01: 惱苦。而破壞心。是故受罪。雖不破壞不瞋不
T2122_.53.0803a02: 惡口。而由惡心。是故得罪◎
T2122_.53.0803a03: ◎十善部第四
T2122_.53.0803a04: 若依十善分別者。如毘曇説。於彼地獄趣中
T2122_.53.0803a05: 唯有意地三善業道。然但成就而不現行。北
T2122_.53.0803a06: 方亦同。自餘一切皆具十義。文顯可知
T2122_.53.0803a07: 如彌勒菩薩所問經論云。是菩薩行十不善
T2122_.53.0803a08: 業道。集因縁故則墮三惡。行十善業道集因
T2122_.53.0803a09: 縁故則生人天
T2122_.53.0803a10: 又是上十善業道。與智慧觀和合修行。其心
T2122_.53.0803a11: 陜劣。心厭三界。遠離大悲。從他聞聲而通達
T2122_.53.0803a12: 故。聞聲意解成聲聞乘
T2122_.53.0803a13: 又是上十善清淨業道不從他聞。自正覺故
T2122_.53.0803a14: 不具大悲。而通達深因縁法成辟支佛乘
T2122_.53.0803a15: 又是上上十善業道。清淨具足其心廣大無
T2122_.53.0803a16: 量。爲諸衆生起悲愍故。修行一切種令清
T2122_.53.0803a17: 淨具足。故成菩薩乘
T2122_.53.0803a18: 問曰。云何名業道義。答曰。身口七業即自
T2122_.53.0803a19: 體相。名爲業道。餘三者意相應心。又即彼業。
T2122_.53.0803a20: 能作道故。名爲業道
T2122_.53.0803a21: 問曰。若即業名道。皆能起地獄等者。何故
T2122_.53.0803a22: 餘三非是業道。答曰。如彼七業。此三能作彼
T2122_.53.0803a23: 根本故。以相應故。不能如彼業故。不名業
T2122_.53.0803a24: 道
T2122_.53.0803a25: 問曰。一切美味飮酒食肉拳手掴打一切戲
T2122_.53.0803a26: 笑。如是等惡行。一切禮拜供養恭敬遠離飮
T2122_.53.0803a27: 酒等。如是等善行。何故不記以爲業道
T2122_.53.0803a28: 答曰。遠離飮酒等唯是心業。能起七業非身
T2122_.53.0803a29: 口業。是故非業道。若作與心相應亦是業
T2122_.53.0803b01: 道
T2122_.53.0803b02: 問曰。若即彼業能作道名爲業道者。即一切
T2122_.53.0803b03: 法於心皆名業道。何故但説十種業道。不説
T2122_.53.0803b04: 無量業道。答曰。以勝重故。以諸惡行及善行
T2122_.53.0803b05: 中十業道重。餘非重故不説無量。又七業一
T2122_.53.0803b06: 向極重。意三亦輕亦重。飮酒等不爾。以是故
T2122_.53.0803b07: 但説十名爲業道。不説餘者名爲業道
T2122_.53.0803b08: 問曰。遠離殺生者。云何殺生等相應説。答曰。
T2122_.53.0803b09: 殺生有八種。一故心。二他。三定不定衆生相。
T2122_.53.0803b10: 四疑心。五起捨命方便。六作。七不作相。八無
T2122_.53.0803b11: 作相。是等名爲殺生身業。身口意業名爲殺
T2122_.53.0803b12: 生
T2122_.53.0803b13: 問曰。何故名故心者。答曰。若不故心成殺生
T2122_.53.0803b14: 罪者。則阿羅漢不得涅槃。以阿羅漢斷世間
T2122_.53.0803b15: 因。有不作心而殺衆生。亦應還生世間。而
T2122_.53.0803b16: 實不然。以是義故。不故心殺不得罪報
T2122_.53.0803b17: 問曰。何故名他。答曰。非自命故。若有他人
T2122_.53.0803b18: 是可殺者。能殺人得殺生罪。以自殺者無可
T2122_.53.0803b19: 殺境故。自斷命不得惡報。又阿羅漢自害其
T2122_.53.0803b20: 身。斷己命故而彼無罪。何以故。已離瞋心等
T2122_.53.0803b21: 故。是自殺不得殺罪
T2122_.53.0803b22: 問曰。何名定不定衆生相者。答曰。定衆生相
T2122_.53.0803b23: 者。如有百千人作心於中定殺其人。是得殺
T2122_.53.0803b24: 罪。若殺餘人不得殺罪。不定者。以捨一切故
T2122_.53.0803b25: 隨殺得罪。以彼處不離衆生相故
T2122_.53.0803b26: 問曰。何故名疑者。答曰。疑心殺生亦得殺罪。
T2122_.53.0803b27: 以彼是衆生亦得殺罪。以捨慈悲心故得殺
T2122_.53.0803b28: 罪
T2122_.53.0803b29: 問曰。何故名起捨命方便者。答曰。若殺者於
T2122_.53.0803c01: 彼事中起不善心。必欲斷命。非慈悲心。作殺
T2122_.53.0803c02: 方便。是名爲起
T2122_.53.0803c03: 問曰。何故名作不作相無作相者。答曰。作者
T2122_.53.0803c04: 所作事。不作者所名作事。彼作事共起。雖作
T2122_.53.0803c05: 業滅而善無記法相續不斷。如修多羅説。有
T2122_.53.0803c06: 信者修行十種功徳。行住睡寤等。日夜常生
T2122_.53.0803c07: 功徳。増長功徳。若離身口業更無無作。云何
T2122_.53.0803c08: 異心法而得増長。是故當知。離身口業有無
T2122_.53.0803c09: 作法。又自不作使他作業。若無無作此云何
T2122_.53.0803c10: 成。若無無作法。離波羅提木叉。亦應無無作
T2122_.53.0803c11: 戒。是故當知。有無作法
T2122_.53.0803c12: 問曰。云何名遠離偸盜者。答曰。偸盜有九種。
T2122_.53.0803c13: 一他護。二彼想。三疑心。四知不隨他。五欲
T2122_.53.0803c14: 奪。六知他物起我心。七作。八不作相。九無
T2122_.53.0803c15: 作相。是等名爲偸盜身業
T2122_.53.0803c16: 問曰。何名他護者。答曰。此明取他護物。問
T2122_.53.0803c17: 曰。何名彼想者。答曰。若不生自想。不言是我
T2122_.53.0803c18: 物。則不得罪。名爲彼想
T2122_.53.0803c19: 問曰。何名疑心者。答曰。若心有疑。爲是我
T2122_.53.0803c20: 物。爲是他物。而彼物他物並須識之
T2122_.53.0803c21: 問曰。何名知不隨他者。知他物生心他隨我
T2122_.53.0803c22: 想
T2122_.53.0803c23: 問曰。何名欲奪者。答曰。起損害心
T2122_.53.0803c24: 問曰。何名和他物起我心者。答曰。若不異見。
T2122_.53.0803c25: 若闇地取。若疾疾取。若取餘物。若取他物。
T2122_.53.0803c26: 若取自物想
T2122_.53.0803c27: 問曰。何名作不作相無作相者。答曰。此三如
T2122_.53.0803c28: 前殺生中説
T2122_.53.0803c29: 問曰。云何遠離邪婬者。答曰。邪婬有八種。一
T2122_.53.0804a01: 護女人。二彼想。三疑心。四道非道。五不護。
T2122_.53.0804a02: 六非道非時。七作。八無作想。是等名爲邪
T2122_.53.0804a03: 婬身業
T2122_.53.0804a04: 問曰。何名護女人者。答曰。所謂父母等
T2122_.53.0804a05: 護
T2122_.53.0804a06: 問曰。何名彼想者。答曰。若知彼女是父母
T2122_.53.0804a07: 等所護。女想非不護想
T2122_.53.0804a08: 問曰。何名疑心者。答曰。若生疑心爲自女。
T2122_.53.0804a09: 爲他女。爲父母護。爲不護等女。一一皆成邪
T2122_.53.0804a10: 婬
T2122_.53.0804a11: 問曰。何名道非道者。答曰。道者所有道。非道
T2122_.53.0804a12: 者。謂非道
T2122_.53.0804a13: 問曰。何名彼不護女非道非時者。答曰。此亦
T2122_.53.0804a14: 名邪婬
T2122_.53.0804a15: 問曰。何名作不作相無作相者。答曰。此三
T2122_.53.0804a16: 如殺生中説。然此中不作相者。於邪婬中無
T2122_.53.0804a17: 如是不作法以要自作成
T2122_.53.0804a18: 問曰。云何名遠離妄語者。答曰。妄語有七種。
T2122_.53.0804a19: 一見等事。二顛倒非顛倒事。三疑心。四起覆
T2122_.53.0804a20: 藏想。五作。六不作相。七無作相。是等名爲妄
T2122_.53.0804a21: 語口業
T2122_.53.0804a22: 問曰。何名見等事者。答曰。謂見聞覺知
T2122_.53.0804a23: 問曰。何名顛倒非顛倒事者。答曰。顛倒事者
T2122_.53.0804a24: 如聞如彼事非顛倒者。謂如彼事
T2122_.53.0804a25: 問曰。何名疑心者。答曰。若生疑爲如是不如
T2122_.53.0804a26: 是。爲一向如是。爲一向不如是
T2122_.53.0804a27: 問曰。何名起覆藏想者。答曰。覆藏實事異
T2122_.53.0804a28: 相事中住異相説。作不作無作相如殺生中
T2122_.53.0804a29: 説
T2122_.53.0804b01: 問曰。云何遠離兩舌者。答曰。兩舌有七種。一
T2122_.53.0804b02: 起不善意。二實虚妄。三破壞心。四先破不和
T2122_.53.0804b03: 合意。五作。六不作相。七無作相。是等名爲兩

T2122_.53.0804b04:

舌口業

此七易解
不煩釋之

T2122_.53.0804b05: 問曰。云何遠離惡口者。答曰。惡口有七種。
T2122_.53.0804b06: 一依不善意。二起惱亂心。三依亂心。四言説

T2122_.53.0804b07:

他。五作。六不作相。七無作相

此七亦易
不煩釋之

T2122_.53.0804b08: 問曰。云何遠離綺語者。答曰。綺語有七種。一
T2122_.53.0804b09: 依不善意。二無義。三非時。四惡法相應。五
T2122_.53.0804b10: 作。六不作相。七無作相
T2122_.53.0804b11: 問曰。何名依不善意者。答曰。依欲界修道煩
T2122_.53.0804b12: 惱心相應説名爲綺語
T2122_.53.0804b13: 問曰。何名無義者。答曰。離實義故
T2122_.53.0804b14: 問曰。何名非時者。答曰。語雖有義而非時説
T2122_.53.0804b15: 亦成綺語。又有時説於大衆中爲自在人説
T2122_.53.0804b16: 亦成綺語
T2122_.53.0804b17: 問曰。何名惡法相應者。答曰。謂一切戲語非
T2122_.53.0804b18: 法歌舞等。一切與不善法相應者。皆是綺語。

T2122_.53.0804b19:

作不作無作相者。如前殺生中説

此下貪瞋邪
見其文易解

T2122_.53.0804b20:

不煩
釋之

T2122_.53.0804b21: 又論云。如娑伽羅龍王所問經中如來説言。
T2122_.53.0804b22: 龍王離殺獲得十種離煩惱熱清涼之法。何
T2122_.53.0804b23: 等爲十。一施與一切衆生無畏。二安住大慈
T2122_.53.0804b24: 念中。三斷諸煩惱過患習氣。四取無病果。五
T2122_.53.0804b25: 増長壽種子。六諸非人等常所守護。七睡寤
T2122_.53.0804b26: 安隱。八不見惡夢離怨恨心。九不畏一切外
T2122_.53.0804b27: 道。十退生天中。是名十種離煩惱熱清涼之
T2122_.53.0804b28: 法。龍王。若不殺善根迴向阿耨菩提者。彼人
T2122_.53.0804b29: 得菩提時心得自在。是故壽命無量。如龍王
T2122_.53.0804c01: 菩薩離殺生故能起布施。則得成就大富資
T2122_.53.0804c02: 生。不可破壞。得長壽命。行菩薩行。過諸世間
T2122_.53.0804c03: 所惱惡事。如是龍王。十善業道亦復如是。莊
T2122_.53.0804c04: 嚴成就大利益故
T2122_.53.0804c05: 引證部第五
T2122_.53.0804c06: 如雜寶藏經云。昔佛在世時。波斯匿王有其
T2122_.53.0804c07: 一女。名曰善光。聰明端正。父母憐愍擧宮愛
T2122_.53.0804c08: 敬。父語女言。汝因我力擧宮愛敬。女答父言。
T2122_.53.0804c09: 我有業力不因父王。王聞瞋忿而語之言。今
T2122_.53.0804c10: 當試汝有自業力。即遣左右覓一最下貧窮
T2122_.53.0804c11: 乞人。以女妻之。王語女言。汝自有業不假
T2122_.53.0804c12: 我者。從今可驗。女猶答言。我有業力。即共窮
T2122_.53.0804c13: 人相將出去。婦問夫言。有父母不。夫答婦言。
T2122_.53.0804c14: 我父母先此舍衞城中第一長者。父母居家
T2122_.53.0804c15: 都已死盡。無所依怙是以窮乞。婦復問言。汝
T2122_.53.0804c16: 今頗知故宅處不。答言。知處。垣宅毀壞遂有
T2122_.53.0804c17: 空地。夫婦相將往至故舍周歴案行。隨其行
T2122_.53.0804c18: 處伏藏自出。即以珍寶雇人造宅。未盈一月
T2122_.53.0804c19: 宮宅悉成。宮人伎女奴婢僕使不可稱計。王
T2122_.53.0804c20: 卒憶念我女善光。云何生活。有人答王。善
T2122_.53.0804c21: 光女郎宮室錢財不減於王。王女即日遣其
T2122_.53.0804c22: 夫主。請王到舍。王即受請。見其家内宮宅莊
T2122_.53.0804c23: 嚴。歎未曾有。王往問佛。此女先世作何福業。
T2122_.53.0804c24: 得生王家身有光明。佛答王言。乃往過去九
T2122_.53.0804c25: 十一劫。毘婆尸佛入涅槃後。有槃頭王。以
T2122_.53.0804c26: 佛舍利起七寶塔。王大夫人見即便以天冠
T2122_.53.0804c27: 拂飾著像頂上。以天冠中如意寶珠著塔 &MT05155;

T2122_.53.0804c28: 頭。因發願言。使我將來身有光明。紫磨金色
T2122_.53.0804c29: 尊榮豪貴。莫墮三惡八難之處。昔夫人者。今
T2122_.53.0805a01: 善光是。後於過去迦葉佛時。復以餚膳供養
T2122_.53.0805a02: 佛僧。而夫遮斷。婦即勸請。我今已請使得充
T2122_.53.0805a03: 足。夫還聽婦。爾時婦者今善光是。爾時夫者
T2122_.53.0805a04: 今日夫是。由昔遮婦世常貧賤。以還聽故。
T2122_.53.0805a05: 要因其婦得大富貴。無其婦時後還貧賤。以
T2122_.53.0805a06: 是因縁。善惡之業。逐身受報。未曾違失
T2122_.53.0805a07: 又雜寶藏經云。佛在世時。波斯匿王時於眠
T2122_.53.0805a08: 中聞二内官共諍道理。一人説言。我依王活。
T2122_.53.0805a09: 一答言。我自依業不依王也。王聞可彼依王
T2122_.53.0805a10: 活者。而欲賞之。即遣直人語夫人言。我今
T2122_.53.0805a11: 當使一人往者重與財物。尋即遣彼依王活
T2122_.53.0805a12: 者。持所飮酒送與夫人。此人出戸鼻中血出
T2122_.53.0805a13: 不得前進。尋即倩彼依業者送。夫人見已重
T2122_.53.0805a14: 賜錢財衣服瓔珞。來到王前。王見深怪。即便
T2122_.53.0805a15: 喚彼依王活者。而問之言。我使汝去。云何不
T2122_.53.0805a16: 去。彼即向王具白情事。王聞歎言。佛語眞實
T2122_.53.0805a17: 自作其業還自受報。不可奪也。由是觀善惡
T2122_.53.0805a18: 報應自業所引。非天非王之所能與。要須自
T2122_.53.0805a19: 作自得。起於正見信業果報。近獲人天。遠招
T2122_.53.0805a20: 佛果。若違聖教具受前苦
T2122_.53.0805a21: 又輪轉五道經云。迦維羅衞國。舍衞國。佛在
T2122_.53.0805a22: 世時。二國之間有一大樹。名尼倶類。樹高二
T2122_.53.0805a23: 十里。枝布方圓覆六十里。其樹上子皆數千
T2122_.53.0805a24: 萬斛。食之香甘。其味如蜜。甘果熟落。人民
T2122_.53.0805a25: 食之。衆病皆愈。眼目精明。佛在樹下。時諸比
T2122_.53.0805a26: 丘取果食之。佛告阿難。天下萬物各有宿縁。
T2122_.53.0805a27: 阿難白佛。何等宿縁。佛言。夫人作福。譬喩此
T2122_.53.0805a28: 樹稍稍漸大收子無限。夫人豪貴國王長者。
T2122_.53.0805a29: 從禮三尊中來。爲人大富財物無限。從布施
T2122_.53.0805b01: 中來。爲人長壽無有疾病。身體強壯姝長。從
T2122_.53.0805b02: 持戒中來。爲人端正顏色潔白輝容第一見
T2122_.53.0805b03: 無不喜。從忍辱中來。爲人精進樂於福事。從
T2122_.53.0805b04: 精進中來。爲人安庠言行審諦。從禪定中來。
T2122_.53.0805b05: 爲人才明達解深法。從智慧中來。爲人音聲
T2122_.53.0805b06: 清徹聞者樂聽。從歌歎三寶中來。爲人潔淨
T2122_.53.0805b07: 無有疾痛。從慈心中來。阿難白佛。云何爲慈。
T2122_.53.0805b08: 佛言。一慈衆生如母愛子。二悲世間欲令解
T2122_.53.0805b09: 脱。三解脱道意心常歡喜。四爲能護一切不
T2122_.53.0805b10: 犯。是名慈心。佛言。爲人姝長恭敬人故。爲
T2122_.53.0805b11: 人短小輕慢人故。爲人醜陋喜瞋恚故。爲
T2122_.53.0805b12: 人生無所知不學問故。爲人專愚不教人故。
T2122_.53.0805b13: 爲人瘖瘂謗毀人故。爲人聾盲不聽法故。
T2122_.53.0805b14: 爲人奴婢負債不償不禮三寶故。爲人醜黒
T2122_.53.0805b15: 遮佛光明故。爲人生在裸國者。輕衣入精舍
T2122_.53.0805b16: 故。生馬蹄國者。著屐躡佛前故。生穿胸人國
T2122_.53.0805b17: 者。布施作福悔惜心故。生在獐鹿麋麂中
T2122_.53.0805b18: 者。喜驚悑人故。生在龍中者。調戲忿怒人故。
T2122_.53.0805b19: 身生惡瘡癩疾難差醫藥所不治苦痛難言
T2122_.53.0805b20: 者。前身喜鞭打衆生故。人見歡悦者。前身
T2122_.53.0805b21: 見人歡＊悦故。人見不歡＊悦者。前身見人不
T2122_.53.0805b22: 歡悦故。喜遭縣官閉在牢獄杻械其身者。前
T2122_.53.0805b23: 身喜籠繋衆生不從意故。爲人口缺者。前
T2122_.53.0805b24: 身鉤魚口缺故。爲人聞説法心不聽採於中
T2122_.53.0805b25: 兩舌亂人聽受者。後生作長耳驢耽耳狗
T2122_.53.0805b26: 中。爲人慳貪而驕悕好獨食者。死入地獄墮
T2122_.53.0805b27: 餓鬼中。出生爲人貧窮飢餓。衣不蓋形。食不
T2122_.53.0805b28: 供口。爲人好食獨噉惡食施人者。後墮猪肫
T2122_.53.0805b29: 蜣蜋之中。爲人喜剥脱人物者。後墮羊中生
T2122_.53.0805c01: 被剥皮。爲人喜殺生者。後生爲水上作蜉蝣
T2122_.53.0805c02: 之蟲。朝生暮死。爲人喜偸盜人物者。後生奴
T2122_.53.0805c03: 婢牛馬中。爲人喜妄語傳人惡者。死入地獄。
T2122_.53.0805c04: 烊銅灌口拔出其舌。以牛犁之。後墮鴝鵅
T2122_.53.0805c05: 鴉鵲鳥中。人聞其鳴莫不驚悑。皆言變怪祝
T2122_.53.0805c06: 令其死。爲人喜婬他婦女者。死入地獄。男
T2122_.53.0805c07: 抱銅柱。女臥鐵床。後墮婬象鵞鴨鳥中。爲
T2122_.53.0805c08: 人喜飮酒醉犯三十六失者。死入地獄墮沸
T2122_.53.0805c09: &T009661;

T2122_.53.0807b22:

◎受報篇第七十九

此有十二部

T2122_.53.0807b23: 述意部　引證部　受胎部　中陰部
T2122_.53.0807b24: 見報部　生報部　後報部　定報部
T2122_.53.0807b25: 不定部　善報部　惡報部　住處部
T2122_.53.0807b26: 述意部第一
T2122_.53.0807b27: 夫善惡之業用。寔三報之徴祥。猶形影之相
T2122_.53.0807b28: 須。譬六趣之明驗。其三報者。以悦天后之耳
T2122_.53.0807b29: 目。翻九色之深恩。孤投禽王之全命。交受
T2122_.53.0807c01: 五苦之切酷。斯爲現報也。群徒潜淪於幽
T2122_.53.0807c02: &MT03184;

。神陟輪飄而不改。身酸歴代之殃亹。不曉
T2122_.53.0807c03: 王子之喪目。斯生報也。外道縱禍於非想迷
T2122_.53.0807c04: 法。永惑於始終。爲著翅之暴狸。飛沈受困而
T2122_.53.0807c05: 難計。斯爲後報也。玄鑑三代溺喪之流。深記
T2122_.53.0807c06: 來變坏形之累。使寤四諦三明之室。令出三
T2122_.53.0807c07: 報五苦之闇也
T2122_.53.0807c08: 引證部第二
T2122_.53.0807c09: 如優婆塞戒經云。佛言。善男子。衆生造業有

T2122_.53.0807c10:

其四種。一者現報

今身作極善惡業即
身受之。是名現報

二者生報

T2122_.53.0807c11:

今身造業次後身
受。是名生報

三者後報

今身造業。次後未受。更
第二第三生已去受者。

T2122_.53.0807c12:

是名
後報

四者無報

猶無記
等業是

此無報業復有四種。一時

T2122_.53.0807c13:

定報不定

此於三時決定不改。
由業有可轉故報不定

二報定時不定

由
業

T2122_.53.0807c14:

力定報不可改。然
時有可轉故時不定

三時報倶定

由業定故
感時亦定

四時報

T2122_.53.0807c15:

倶不定

由業不決定故
時報亦不定

衆生作業有具不具。若先

T2122_.53.0807c16: 念後作名作具足。若先不念直造作者。名作
T2122_.53.0807c17: 不具足。復有作不具足者。謂作業已果報不
T2122_.53.0807c18: 定。復有作已亦具足者。謂作業已定當得報。
T2122_.53.0807c19: 復有作已不具足者。果報雖定時節不定。復
T2122_.53.0807c20: 有作已亦具足者。時報倶定。復有作已不具
T2122_.53.0807c21: 足者。持戒正見。復有作已亦具足者。毀戒邪
T2122_.53.0807c22: 見。復有作已不具足者三時生悔。復有作已
T2122_.53.0807c23: 亦具足者。三時不悔。如惡既爾。善亦如是
T2122_.53.0807c24: 受胎部第三
T2122_.53.0807c25: 如善見律云。女人將欲受胎。月華水出。華水
T2122_.53.0807c26: 者。此是血名。欲懷胎時。於兒胞處生一血聚。
T2122_.53.0807c27: 七日自破。從此而出。若血出不斷者。男精不
T2122_.53.0807c28: 住。即共流出。若盡出者。以男精還復其處。
T2122_.53.0808a01: 然後成胎。故血盡已男精得住。即便有胎。又
T2122_.53.0808a02: 女人有七事受胎。一相觸。二取衣。三下精。四
T2122_.53.0808a03: 手摩。五見色。六聞聲。七嗅香。問何謂相觸受
T2122_.53.0808a04: 胎。答有女人月水生時喜樂男子。若男子以
T2122_.53.0808a05: 身觸其身分。即在貪著而便懷胎。問何謂取
T2122_.53.0808a06: 衣受胎。答如優陀夷共婦出家。欲愛不止各
T2122_.53.0808a07: 相發問。欲精汚衣。尼取舐之。復取内根。即便
T2122_.53.0808a08: 懷胎。問何謂下精受胎。答如鹿母嗅道士精。
T2122_.53.0808a09: 欲心而飮。遂便懷胎生鹿子道士。問何謂手
T2122_.53.0808a10: 摩受胎。答如睒菩薩父母倶盲。帝釋遙知
T2122_.53.0808a11: 下來其所。爲夫婦既悉出家爲道。不合陰陽。
T2122_.53.0808a12: 以手摩臍下。即便懷胎而生睒子。問何謂見
T2122_.53.0808a13: 色受胎。答有一女人。月華水成不得男子合。
T2122_.53.0808a14: 欲情極盛唯視男子。如宮女人亦復如是。即
T2122_.53.0808a15: 便懷胎。問何謂聞聲受胎。答如白鷺鳥悉雌
T2122_.53.0808a16: 無雄。到春節時陽氣始布。雷鳴初發。雌鷺一
T2122_.53.0808a17: 心聞聲便即懷胎。雞亦有聞雄雞聲亦得懷
T2122_.53.0808a18: 胎。問何謂嗅香受胎。答如秦牛母但嗅犢氣
T2122_.53.0808a19: 而亦懷子
T2122_.53.0808a20: 又増一阿含經云。爾時世尊告諸比丘。有三
T2122_.53.0808a21: 因縁識來受胎。一母有欲父有欲父母共
T2122_.53.0808a22: 集一處。然外識未應來趣。便不受胎。若識來
T2122_.53.0808a23: 趣。父母不集則不成胎。二若復母人無欲父
T2122_.53.0808a24: 欲意盛。母不大殷勤則非成胎。三若父母共
T2122_.53.0808a25: 集一處。母欲熾盛父不大殷勤。則非成胎。
T2122_.53.0808a26: 復有三種。一若父母共集一處。父有風病。母
T2122_.53.0808a27: 有冷病。則非成胎。二若母有風病。父有冷病。
T2122_.53.0808a28: 則非成胎。三若父身水氣偏多。母無此患。則
T2122_.53.0808a29: 非成胎。復有三種。一若父母共集一處。父相
T2122_.53.0808b01: 有子母相無子。則不成胎。二若母相有子父
T2122_.53.0808b02: 相無子。則不成胎。三若父母倶相無子。則
T2122_.53.0808b03: 非成胎。復有三種。一若復有時識神趣胎。父
T2122_.53.0808b04: 行不在。則非成胎。二若有時父母應集一處。
T2122_.53.0808b05: 然母遠行不在。則不成胎。三父母倶集不行
T2122_.53.0808b06: 此則受胎。復有三種。一若有時父母應來集
T2122_.53.0808b07: 一處。然父身遇重患。有時識神來趣。則非
T2122_.53.0808b08: 受胎。二若母身得重患則非成胎。三若父母
T2122_.53.0808b09: 身倶得病。則非成胎。若父母無患識神來趣。
T2122_.53.0808b10: 然父母倶相有兒則成有胎
T2122_.53.0808b11: 又瑜伽論云。復次此胎藏八位差別。何等爲
T2122_.53.0808b12: 八。謂羯羅藍位。遏部曇位。閉尸位。鍵南位。
T2122_.53.0808b13: 鉢羅 &T049271;

佉位。髮毛爪位。根位形位。若已結
T2122_.53.0808b14: 凝内稀名羯羅藍。若表裏如酪未至肉位名
T2122_.53.0808b15: 遏部曇。若已成肉仍極柔軟名閉尸。若已堅
T2122_.53.0808b16: 厚稍堪摩觸名爲鍵南。即此肉摶増長支分
T2122_.53.0808b17: 相現名鉢羅 &T049271;

佉。從此以後髮毛爪現即名
T2122_.53.0808b18: 此位。從此以後眼等根生名爲根位。從此以
T2122_.53.0808b19: 後彼所依處分明顯現名爲形位
T2122_.53.0808b20: 又於胎藏中。或由先業力故或由母不避不
T2122_.53.0808b21: 平等力所生隨順風故。令此胎藏或髮或色
T2122_.53.0808b22: 或皮及餘支分變異而生。髮變異生者。謂
T2122_.53.0808b23: 由先世所作能感此惡不善業。及由其母多
T2122_.53.0808b24: 習灰鹽等味。若飮若食。令此胎藏髮毛希尠。
T2122_.53.0808b25: 色變異生者。謂由先業因如前説。及由其母
T2122_.53.0808b26: 習近煙熱現在縁故。令彼胎藏黒黯色生。又
T2122_.53.0808b27: 母習近極寒室等。令彼胎藏極白色生。又
T2122_.53.0808b28: 由其母多噉熱食。令彼胎藏極赤色生。皮
T2122_.53.0808b29: 變異生者。謂由宿業因如前説。及由其母多
T2122_.53.0808c01: 習婬欲現在縁故。令彼胎藏或疥癬癩等惡
T2122_.53.0808c02: 皮而生。支分變異生者。謂由先業因如前説。
T2122_.53.0808c03: 及由其母多習馳走跳躑威儀。及不避不平
T2122_.53.0808c04: 等現在縁故。令彼胎藏諸根支分缺減而生。
T2122_.53.0808c05: 又彼胎藏。若當爲女。於母右脇倚脊向腹而
T2122_.53.0808c06: 住。若當爲男。於母左脇倚腹向脊而住。又
T2122_.53.0808c07: 此胎藏極成滿時。其母不堪持此重胎。内風
T2122_.53.0808c08: 便發生大苦惱。又此胎藏業報所發。生分風
T2122_.53.0808c09: 起令頭向下足便向上。胎衣纒裹而趣産門。
T2122_.53.0808c10: 其正出時胎衣遂裂。分之兩腋。出産門時。名
T2122_.53.0808c11: 正生位。生後漸次觸生分觸。所謂眼觸乃至
T2122_.53.0808c12: 意觸◎
T2122_.53.0808c13: ◎中陰部第四
T2122_.53.0808c14: 如正法念經云。有十七種中陰有法。汝當係
T2122_.53.0808c15: 念行寂滅道。若天若人念此道者。終不畏於
T2122_.53.0808c16: 閻羅使者之所加害。何等十七中陰有耶
T2122_.53.0808c17: 第一若人中死生於天上。則見樂相中陰。猶
T2122_.53.0808c18: 如白 &T073554;

垂欲墮。細軟白淨。復見園林華池。聞
T2122_.53.0808c19: 諸歌舞戲笑。次聞諸香。一切受樂無量種物。
T2122_.53.0808c20: 和合細觸。即生天上。以善業故現得天樂。含
T2122_.53.0808c21: 笑怡悦顏色清淨。親族兄弟悲啼號泣。以善
T2122_.53.0808c22: 相故不聞不見。心亦不念。於臨終時初生樂
T2122_.53.0808c23: 處。天身相似如印文成。見天勝處即生愛境。
T2122_.53.0808c24: 故受天身。是則名曰初生中陰有也
T2122_.53.0808c25: 第二中陰有者。若閻浮提人。命終生欝單越。
T2122_.53.0808c26: 則見細軟赤 &T073554;

可愛之色。即生貪心。以手捉
T2122_.53.0808c27: 持擧手攬之。如攬虚空。親族謂之兩手摸空。
T2122_.53.0808c28: 復有風吹。若此病人冬寒之時。暖風來吹除
T2122_.53.0808c29: 其寒苦。若暑熱時涼風來吹。除其欝蒸令
T2122_.53.0809a01: 心喜樂。以心縁故不聞哀泣悲啼之聲。若其
T2122_.53.0809a02: 集動其心亦動。聞其悲聲吹生異處。是故親
T2122_.53.0809a03: 族臨終悲哭。甚爲障礙。若不妨礙生欝單越。
T2122_.53.0809a04: 中間次第有善相出。見青蓮華池。鵝鴨鴛鴦
T2122_.53.0809a05: 充滿池中。即走往趣入中游戲。欲入母胎。
T2122_.53.0809a06: 從華池出行於陸地。見於父母欲染和合。因
T2122_.53.0809a07: 於不淨。以顛倒見見其父身。乃是雄鵝。母爲
T2122_.53.0809a08: 雌鵝。若男子生。自見其身作雄鵝身。若女人
T2122_.53.0809a09: 生。自見其身作雌鵝身。若男子生。於父生礙。
T2122_.53.0809a10: 於母生愛。若女人生。於父生愛。於母生礙。
T2122_.53.0809a11: 是名生欝單越第二中陰有也
T2122_.53.0809a12: 第三中陰有者。若閻浮提中死生瞿耶尼。則
T2122_.53.0809a13: 有相現。若臨終時。見有屋宅盡作黄色。猶如
T2122_.53.0809a14: 金色。遍覆如雲。見虚空中有黄 &T073554;

相。擧手攬
T2122_.53.0809a15: 之。親族兄弟説言。病人兩手攬空。是人爾時
T2122_.53.0809a16: 壽命將盡。見身如牛。見諸牛群如夢所見。
T2122_.53.0809a17: 若男子受生。見其父母和合而行不淨。自見
T2122_.53.0809a18: 人身多有宅舍。見其父相猶如特牛。除去其
T2122_.53.0809a19: 父與母和合。若女人生。自見其身猶如乳
T2122_.53.0809a20: 牛。作如是念。何故特牛與彼和合不與我對。
T2122_.53.0809a21: 如是念已受女人身。是名生瞿耶尼第三中
T2122_.53.0809a22: 陰有也
T2122_.53.0809a23: 第四中陰有者。若閻浮提人命終。生於弗婆
T2122_.53.0809a24: 提界則有相現。見青 &T073554;

相。一切皆青。遍覆虚
T2122_.53.0809a25: 空。見其屋宅悉如虚空。恐青 &T073554;

墮。以手遮之。
T2122_.53.0809a26: 親族説言遮空命終。見中陰猶如馬形。自見
T2122_.53.0809a27: 其父。猶如 &T060107;

馬。母如騲馬。父母交會愛染
T2122_.53.0809a28: 和合。若男子生。作如是念。我當與此騲馬和
T2122_.53.0809a29: 合。若女人生。自見己身如騲馬形。作如是念。
T2122_.53.0809b01: 如是＊ &T060107;

馬何故不與我合。作是念已即受女
T2122_.53.0809b02: 身。是名生弗婆提第四中陰有也
T2122_.53.0809b03: 第五中陰有者。若欝單越人臨命終時。見上
T2122_.53.0809b04: 行相。若大業心自在生天。以手攬空如夢中
T2122_.53.0809b05: 所見。好華上妙之香。第一妙色香氣在手。見
T2122_.53.0809b06: 華生貪。今見此樹我當升之。作是念已即上
T2122_.53.0809b07: 大樹。乃是升於須彌。見天世界華果莊嚴。我
T2122_.53.0809b08: 當游行。是名欝單越人下品受生第五中陰
T2122_.53.0809b09: 有也
T2122_.53.0809b10: 第六中陰有者。若欝單越人。以中業故。臨命
T2122_.53.0809b11: 終時。欲生天上。則有相現。見蓮華池甚可愛
T2122_.53.0809b12: 樂。衆蜂莊嚴一切皆香。升此蓮華須臾乘空
T2122_.53.0809b13: 而飛。猶如夢中。生於天上。作如是念。我今當
T2122_.53.0809b14: 至勝蓮華池。是名欝單越人中品受生第六
T2122_.53.0809b15: 中陰有也
T2122_.53.0809b16: 第七中陰有者。欝單越人。以業勝故生三十
T2122_.53.0809b17: 三天善法堂等。臨命終時見勝妙堂莊嚴殊
T2122_.53.0809b18: 妙。其人爾時即升勝堂。生此殿中。以爲天子。
T2122_.53.0809b19: 是名欝單越人生於天上受上品生第七中陰
T2122_.53.0809b20: 有也
T2122_.53.0809b21: 第八中陰有者。若欝單越人臨命終時。則有
T2122_.53.0809b22: 相現。見於園林游戲之處。香潔可愛。聞之悦
T2122_.53.0809b23: 樂。不多苦惱。其心不濁。以清淨心即升宮殿。
T2122_.53.0809b24: 見諸天衆游空而行。猶如夢中。三十三天勝
T2122_.53.0809b25: 妙可愛。一切五欲皆悉具足。從欝單越死生
T2122_.53.0809b26: 此天中。是名欝單越人生此天處熏習游戲
T2122_.53.0809b27: 乃死時相第八中陰有也
T2122_.53.0809b28: 第九中陰有者。若瞿耶尼人命終生天有二
T2122_.53.0809b29: 種業。何等爲二。一者餘業。二者生業。生於天
T2122_.53.0809c01: 上。其人臨命終時則有相現。以善業故。垂捨
T2122_.53.0809c02: 命時。氣不咽濁。脈不斷壞。諸根清淨。見大池
T2122_.53.0809c03: 水。其水調適。洋洋而流。浮至彼岸。既至彼
T2122_.53.0809c04: 岸。見諸天女。第一端正。種種莊嚴。戲笑歌
T2122_.53.0809c05: 舞。其人見已。欲心親近。前抱女人。即時生
T2122_.53.0809c06: 天。受天快樂如夢。中陰即滅。是名第九中

T2122_.53.0809c07:

陰有也

瞿耶尼人生有三品。上中下業同一光明等。一
中陰。一切相似不同欝單越人三種受生差別

T2122_.53.0809c08:

相
也

T2122_.53.0809c09: 第十中陰有者。若弗婆提人臨命終時。見於
T2122_.53.0809c10: 死相。見於自業。或見他業。或見殿堂殊勝莊
T2122_.53.0809c11: 嚴。心生歡喜。欲近受生。於殿堂外見衆婇女。
T2122_.53.0809c12: 與諸丈夫歌頌娯樂。於中陰有作如是念。欲
T2122_.53.0809c13: 得同戲。即入戲衆。猶如睡覺。即生天上。是名
T2122_.53.0809c14: 第十中陰有也
T2122_.53.0809c15: 第十一中陰有者。諸餓鬼等惡業既盡受餘善
T2122_.53.0809c16: 業。本於餘道所作善業。猶如父母。欲生天中
T2122_.53.0809c17: 則有相現。若餓鬼中死欲生天上。於餓鬼中
T2122_.53.0809c18: 飢渇燒身。常貪飮食。常念漿水。欲命終時不
T2122_.53.0809c19: 復起念。本念皆滅。一切惡業皆悉不近。雖見
T2122_.53.0809c20: 飮食唯以目視。如人夢中見。不食不飮。見
T2122_.53.0809c21: 天可愛即走往趣。至於彼處即生天上。是名
T2122_.53.0809c22: 第十一中陰有也
T2122_.53.0809c23: 第十二中陰有者。以愚癡故受畜生身。無量
T2122_.53.0809c24: 種類。受百千億生死之身。墮於地獄餓鬼畜
T2122_.53.0809c25: 生。輪轉世間不可窮盡。以餘善業。畜生中死
T2122_.53.0809c26: 生二天處。或生四天王天。或生三十三天。於
T2122_.53.0809c27: 畜生惡道苦報欲盡。將得脱身則有相現。臨
T2122_.53.0809c28: 命終時見光明現。以餘善業癡心薄少。或見
T2122_.53.0809c29: 樂處即走往趣。如夢所見。走往趣之即生天
T2122_.53.0810a01: 上。是名第十二中陰有也
T2122_.53.0810a02: 第十三中陰有者。地獄衆生希有難得生於
T2122_.53.0810a03: 天上。餘善因縁如業成熟。是地獄人。以業盡
T2122_.53.0810a04: 故。將欲得脱。從此地獄臨命終時則有相現。
T2122_.53.0810a05: 命欲終時。若諸獄卒擲置 &T055114;

中。猶如水沫。滅
T2122_.53.0810a06: 已不生。若以棒打。隨打即死。不復更生。若置
T2122_.53.0810a07: 鐵函。置已即死。不復更生。若置灰河。入已消
T2122_.53.0810a08: 融。不復更生。若鐵棒打。隨打即死。滅已不
T2122_.53.0810a09: 生。若諸鐵鳥食已不生。若諸惡獸噉已不生。
T2122_.53.0810a10: 是地獄人惡業既盡。命終之後不復見於閻
T2122_.53.0810a11: 羅獄卒。如油炷盡則無燈業。地獄中陰有相
T2122_.53.0810a12: 不現。忽於虚空中見有第一歌舞戲笑。香風
T2122_.53.0810a13: 觸身受第一樂。欲近生有。或生三十三天。
T2122_.53.0810a14: 或生四天王天。是名第十三中陰有也
T2122_.53.0810a15: 第十四中陰有者。若人中死還生人中則有
T2122_.53.0810a16: 相現。於臨終時見如是相。見大石山。猶如影
T2122_.53.0810a17: 相在其身上。爾時其人作如是念。此山或當
T2122_.53.0810a18: 墮我身上。是故動手欲遮此山。親里見之謂
T2122_.53.0810a19: 爲觸於虚空。既見此已又見此山。猶如白 &T073554;

。
T2122_.53.0810a20: 即升此 &T073554;

乃見赤

。次第臨終復見光明。見
T2122_.53.0810a21: 其父母愛欲和合而起顛倒。若男子生。自見
T2122_.53.0810a22: 其身與母交會。謂父妨礙。若女人生。自見其
T2122_.53.0810a23: 身與父交會。謂母妨礙。當於爾時。中陰即壞。
T2122_.53.0810a24: 生陰次起。如印所印。印壞文成。是名人中命
T2122_.53.0810a25: 終還生人中第十四中陰有也
T2122_.53.0810a26: 第十五中陰有者。天中命終還生天上則無
T2122_.53.0810a27: 苦惱。如餘天子。命終之時。愛別離苦墮於地
T2122_.53.0810a28: 獄餓鬼畜生。如此天子不失己身莊嚴之具。
T2122_.53.0810a29: 亦無餘天坐其本處生於勝天。若四天處命
T2122_.53.0810b01: 終之後生三十三天。可愛勝相是名第十五
T2122_.53.0810b02: 中陰有相續道也
T2122_.53.0810b03: 第十六中陰有道相續者。若從上天終還生
T2122_.53.0810b04: 下天。見衆蓮華園林流池。皆亦不如。既見此
T2122_.53.0810b05: 色飢渇苦惱。渇仰欲得。即往彼生。如是雖同
T2122_.53.0810b06: 生天。二種陰有。二種相生。是名第十六中陰
T2122_.53.0810b07: 有相續道也
T2122_.53.0810b08: 第十七中陰有道相續者。若弗婆提人生瞿
T2122_.53.0810b09: 陀尼。有何等相。瞿陀尼人生弗婆提。復有何
T2122_.53.0810b10: 相。如是二天下人。彼此互生。皆以一相。臨命
T2122_.53.0810b11: 終時見黒闇窟。於此窟中有赤電光。下垂
T2122_.53.0810b12: 如幡。或赤或白。其人見之以手攬捉。現陰即
T2122_.53.0810b13: 滅。以手接幡。次第縁幡。入此窟中。受中陰
T2122_.53.0810b14: 身。近於生陰。見受生法亦如前説。或見二牛。
T2122_.53.0810b15: 或見二馬。愛染交會即生欲心。既生欲心
T2122_.53.0810b16: 即受生陰。是名第十七中陰有也
T2122_.53.0810b17: 現報部第五
T2122_.53.0810b18: 佛説行七行現報經云。爾時世尊告諸比丘。
T2122_.53.0810b19: 有七種人。可事可敬。是世間無上福田。云何
T2122_.53.0810b20: 七種人。一者行慈。二者行悲。三者行喜。四者
T2122_.53.0810b21: 行護。五者行空。六者行無相。七者行無願。其
T2122_.53.0810b22: 有衆生行此七法。於現法中獲其果報。阿難
T2122_.53.0810b23: 白佛言。何故不説須陀洹。斯陀含。阿那含。阿
T2122_.53.0810b24: 羅漢。辟支佛。乃説此七事乎。世尊告曰。行慈
T2122_.53.0810b25: 七人。其行與須陀洹乃至佛等。其事不同。雖
T2122_.53.0810b26: 供養須陀洹等不現得報。然供養此人者。於
T2122_.53.0810b27: 現世得報。是故阿難當勤勇猛成辨七法。
T2122_.53.0810b28: 又雜寶藏經云。昔乾陀衞國有一屠兒。將五
T2122_.53.0810b29: 百頭小牛盡欲刑。犍時有内官。以金錢贖
T2122_.53.0810c01: 牛。作群放去。以是因縁現身即得男根具足。
T2122_.53.0810c02: 還到王家。遣人通白。某甲在外。王言。是我家
T2122_.53.0810c03: 人。自恣來去。未曾通白。今何故爾。王時即
T2122_.53.0810c04: 喚問其所以。答王言曰。向見屠兒將五百頭
T2122_.53.0810c05: 小牛而欲刑殘。臣即贖放。以是因縁身體
T2122_.53.0810c06: 得具。故不敢入。王聞喜愕。深於佛法生信敬
T2122_.53.0810c07: 心。夫以華報所感如此。況其果報豈可量
T2122_.53.0810c08: 也
T2122_.53.0810c09: 又新婆沙論云。昔有屠販牛人。驅牛渉路。人
T2122_.53.0810c10: 多糧盡。飢渇熱乏。息而議曰。此等群牛終非
T2122_.53.0810c11: 己物。宜割取舌以濟飢虚。即時以鹽塗諸牛
T2122_.53.0810c12: 口。牛貪鹹味。出舌舐之。即用利刀一時截取。
T2122_.53.0810c13: 以火煨炙而共食之。食已相與臨水澡漱。倶
T2122_.53.0810c14: 嚼楊枝揩齒既了。擘以刮舌。惡業力故。諸人

T2122_.53.0810c15:

舌根。猶如爛果。一時倶落

此皆現報
以業重故

T2122_.53.0810c16: 生報部第六
T2122_.53.0810c17: 如涅槃經云。善男子。如人捨命受大苦時。宗
T2122_.53.0810c18: 親圍繞號哭懊惱。其人惶悑莫知依救。雖有
T2122_.53.0810c19: 五情無所知覺。肢節顫動不能自持。身體虚
T2122_.53.0810c20: 冷暖氣欲盡。見先所修善惡報相。如日垂沒。
T2122_.53.0810c21: 山陵埠阜。影現東移。理無西逝。衆生業果
T2122_.53.0810c22: 亦復如是。此陰滅時彼陰續生。如燈生闇滅
T2122_.53.0810c23: 燈滅闇生。善男子。如臘印印泥印與泥合印
T2122_.53.0810c24: 滅文成。而是＊臘印不變在泥。文非泥出。不
T2122_.53.0810c25: 餘處來。以印因縁而生是文。現在陰滅中陰
T2122_.53.0810c26: 陰生。是現在陰終不變爲中陰五陰。中陰
T2122_.53.0810c27: 五陰亦非自生。不從餘來。因現陰故生中陰
T2122_.53.0810c28: 陰。如印印泥印壞文成。名雖無差而時節各
T2122_.53.0810c29: 異。是故我説中陰五陰非肉眼天眼所見
T2122_.53.0811a01: 是中陰中有三種食。一者思食。二者觸食。三
T2122_.53.0811a02: 者意食。中陰二種。一善業果。二惡業果。因
T2122_.53.0811a03: 善業故得善覺觀。因惡業故得惡覺觀。父母
T2122_.53.0811a04: 交會判合之時。隨業因縁向受生處。於母生
T2122_.53.0811a05: 愛。於父生瞋。父精出時謂是己有。見已心悦
T2122_.53.0811a06: 而生歡喜。以是三種煩惱因縁。中陰陰壞生
T2122_.53.0811a07: 後五陰。如印印泥印壞文成。生時諸根有具
T2122_.53.0811a08: 不具。具者見色則生於貪。生於貪故則名爲
T2122_.53.0811a09: 愛。狂故生貪。是名無明。貪愛無明二因縁故。
T2122_.53.0811a10: 所見境界皆悉顛倒
T2122_.53.0811a11: 又修行道地經云。人行不純。或善或惡。當至
T2122_.53.0811a12: 人道。父母合會精不失時。子來應生。其母胎
T2122_.53.0811a13: 通無所拘礙。心懷歡喜而無邪念。則爲柔軟
T2122_.53.0811a14: 堪任受子。其精不清不濁。中適不強。亦無腐
T2122_.53.0811a15: 敗。亦不赤黒。不爲風寒衆毒雜錯。與小便別。
T2122_.53.0811a16: 應來生者。精神便起。設是男子不與女人共
T2122_.53.0811a17: 倶合者。五欲與通。男子敬念欲向女人。父時
T2122_.53.0811a18: 精下。其神欣喜謂是吾許。爾時即失中陰五
T2122_.53.0811a19: 陰便入胞胎。父母精合既在胞胎。倍用歡躍。
T2122_.53.0811a20: 是爲色陰。歡喜之時爲痛樂陰。念於精時是
T2122_.53.0811a21: 爲想陰。因本罪福縁得入胎。是爲行陰。神處
T2122_.53.0811a22: 胎中則爲識陰。如是和合。名曰五陰。若在胎
T2122_.53.0811a23: 時即得二根。意根身根也。至七日住中而不
T2122_.53.0811a24: 増減。又至二七日其胎稍轉。譬如薄酪。至三
T2122_.53.0811a25: 七日似如生酪。至四七日精凝如熟酪。至五
T2122_.53.0811a26: 七日胎精遂變。猶如生蘇。至六七日變如
T2122_.53.0811a27: 瘜肉。至七七日轉如段肉。至八七日其堅
T2122_.53.0811a28: 如坏。至九七日變爲五皰。兩肘兩髀及頭
T2122_.53.0811a29: 頸。從中出也。至十七日復有五＊皰二手腕二
T2122_.53.0811b01: 脚腕。及生其頭。至十一七日續生二十四
T2122_.53.0811b02: ＊皰十手指＊十足指及眼耳鼻口。此從中出。
T2122_.53.0811b03: 至十二七日是諸＊皰相轉漸成就。至十三七
T2122_.53.0811b04: 日則現腹相。至十四七日則生肝肺心及其
T2122_.53.0811b05: 脾賢。至十五七日則生大腸。至十六七日則
T2122_.53.0811b06: 生小腸。至十七七日則有 &T038356;

處。至十八七
T2122_.53.0811b07: 日生藏熟藏起此二處。至十九七日則生髀
T2122_.53.0811b08: 及腨膓骨手掌足跌臂節筋連。至二十七日
T2122_.53.0811b09: 生陰臍乳頤頸形相。至二十一七日體骨各
T2122_.53.0811b10: 分。隨其所應。兩骨在頭。三十二骨著口。七骨
T2122_.53.0811b11: 著頸。兩骨著髀。兩骨著肘。四骨著臂。十二骨
T2122_.53.0811b12: 著胸。十八骨著背。兩骨著臗。四骨著膝。四十
T2122_.53.0811b13: 骨著足。復有微細骨。總有一百八。與體肉
T2122_.53.0811b14: 合具。十八骨著在兩脇。二骨著肩。如是身骨
T2122_.53.0811b15: 凡有三百而相連綴。其骨柔軟如初生瓠。至
T2122_.53.0811b16: 二十二七日其骨稍堅。如未熟瓠。至二十三
T2122_.53.0811b17: 七日其骨轉堅。譬如胡桃。此三百骨各相連
T2122_.53.0811b18: 綴。足骨著足。膝骨著膝。如是＊腨骨髀骨臗
T2122_.53.0811b19: 骨脊骨胸骨脇骨肩骨項骨頤骨臂腕手足
T2122_.53.0811b20: 諸骨等。各自轉相連著。如是聚骨猶如幻化。
T2122_.53.0811b21: 隨風所由牽引擧動。至二十四七日生一百
T2122_.53.0811b22: 筋連著其身。至二十五七日生七千脈。尚
T2122_.53.0811b23: 未具成。至二十六七日。諸脈悉徹。具足成就。
T2122_.53.0811b24: 如蓮根孔。至二十七七日。有三百六十三筋
T2122_.53.0811b25: 皆成至二十八七日其肌始生。至二十九七
T2122_.53.0811b26: 日肌肉稍厚。至三十七日纔有皮像。至三十
T2122_.53.0811b27: 一七日皮轉厚堅。至三十二七日皮革轉成。
T2122_.53.0811b28: 至三十三七日耳鼻脣指諸膝節成。至三十
T2122_.53.0811b29: 四七日生九十九萬毛髮孔。猶尚未成。至三
T2122_.53.0811c01: 十五七日毛孔具成。至三十六七日爪甲始
T2122_.53.0811c02: 成。至三十七七日其母腹中若干風。起開兒
T2122_.53.0811c03: 目耳鼻口。或有風起染其髮毛。或端正。或醜
T2122_.53.0811c04: 陋。又有風起成體顏色。或白赤黒。有好有醜。
T2122_.53.0811c05: 皆由宿行。在此七日中生風寒熱。大小便通。
T2122_.53.0811c06: 至三十八七日在母腹中。隨其本行自然風
T2122_.53.0811c07: 起。宿行善者。便有香風。可其身意。柔軟無
T2122_.53.0811c08: 瑕。正其骨節。令其端正。莫不愛敬。本行惡
T2122_.53.0811c09: 者。則起臭風。令身不安。不可心意。吹其骨
T2122_.53.0811c10: 節。令僂斜曲。使不端正。又不能男。人所不
T2122_.53.0811c11: 喜。是爲三十八七日。九月不滿四日。其兒身
T2122_.53.0811c12: 體骨節則成爲人。其小兒體而有二分。一分
T2122_.53.0811c13: 從父。一分從母。身諸髮毛頬眼舌喉心肝脾
T2122_.53.0811c14: 腎腸血軟者從母也。自餘爪齒骨節髓腦筋
T2122_.53.0811c15: 脈堅者從父也。其小兒在母腹中處生藏之
T2122_.53.0811c16: 下熟藏之上。若是男兒。背外而面向内在其
T2122_.53.0811c17: 左脇也。若是女子。背母而面向外處在右脇
T2122_.53.0811c18: 也。居苦痛臭處汚露不淨。一切骨節縮不得
T2122_.53.0811c19: 申。住在革嚢腹網纒裹。歳血塗染所處逼
T2122_.53.0811c20: 窄。依因屎溺瑕穢若斯。其於九月此餘四
T2122_.53.0811c21: 日。宿有善行。初日後日發心念言。吾在園觀。
T2122_.53.0811c22: 亦在天上。其行惡者。謂在泥犁世間之獄。至
T2122_.53.0811c23: 三日中即愁不樂。到四日時母腹風起。或上
T2122_.53.0811c24: 或下。轉其兒身而令倒懸。頭向産門。其有福
T2122_.53.0811c25: 者。時心念言。我投浴池。水中游戯。如墮高床
T2122_.53.0811c26: 華香之處也。其無福者。自發念言。吾從山墮。
T2122_.53.0811c27: 投於拊岸溝坑溷中。或如地獄羅網棘上。
T2122_.53.0811c28: 曠野石間劍戟之中。愁憂不樂善惡之報不
T2122_.53.0811c29: 同若此。其小兒生既墮地。外風所吹。女人
T2122_.53.0812a01: 手觸。暖水洗之。逼迫毒痛猶如痛病也。以
T2122_.53.0812a02: 是苦惱恐畏死亡。便有癡惑。是故迷憒。不識
T2122_.53.0812a03: 來去。生在地血惡露臭處。鬼魅來嬈。 &T028835;

邪所
T2122_.53.0812a04: 中。死屍所觸。蠱道顛鬼。各伺犯之。如四交道
T2122_.53.0812a05: 墮肉段烏鴟鵰狼各來爭之。諸邪妖鬼欲得
T2122_.53.0812a06: 兒便。周匝圍繞亦復如是。若宿行善徳邪不
T2122_.53.0812a07: 得其便。兒已長大團哺養身。適得穀氣。其體
T2122_.53.0812a08: 即生八十種蟲。兩種在髮根。一名舌蝭。二名
T2122_.53.0812a09: 重蝭。三種在頭。名曰堅固。傷損毀害。一種在
T2122_.53.0812a10: 腦。兩種在腦表。一名蜇蛛。二名㧌擾。三名
T2122_.53.0812a11: 憒亂。兩種在額。一名卑下。二名朽腐。兩種在
T2122_.53.0812a12: 眼。一名蝭。二名重蝭。兩種在耳。一名識味。
T2122_.53.0812a13: 二名現味。兩種在耳根。一名赤。二名復赤。
T2122_.53.0812a14: 兩種在鼻。一名肥。二名復肥。兩種在口。一名
T2122_.53.0812a15: 搖。二名動搖。兩種在齒中。一名惡弊。二名凶
T2122_.53.0812a16: 暴。三種在齒根。名曰喘息休止捽滅。一種在
T2122_.53.0812a17: 舌。名曰甘美。一種在舌根。名曰柔軟。一種在
T2122_.53.0812a18: 上齗。名曰往來。一種在胭。名爲嗽喉。兩種
T2122_.53.0812a19: 在瞳子。一名生。二名不熟。兩種在肩。一名
T2122_.53.0812a20: 垂。二名復垂。一種在臂。名爲住立。一種在
T2122_.53.0812a21: 手。名爲周旋。兩種在胸。一名額坑。二名曠
T2122_.53.0812a22: 普。一種在心。名爲班駁。一種在乳。名曰 &T008846;

T2122_.53.0812a23: 現。一種在臍。名爲匝繞。兩種在脇。一名爲
T2122_.53.0812a24: 月。二名月面。兩種在脊。一名月行。二名月
T2122_.53.0812a25: 貌。一種在背骨間。名爲安豐。一種在皮裏。名
T2122_.53.0812a26: 爲虎爪。兩種在肉。一名消膚。二名燒拊。四種
T2122_.53.0812a27: 在骨。一名爲甚毒。二名習毒。三名細骨。四名
T2122_.53.0812a28: 雜毒。五種在髓一名殺害。二名無殺。三名破
T2122_.53.0812a29: 壞。四名雜骸。五名白骨。兩種在腸。一名蜣
T2122_.53.0812b01: 蜋。二蜣蜋嘴。兩種在細腸。一名兒子。二名
T2122_.53.0812b02: 復子。一種在肝。名爲銀喍。一種在生藏。名曰
T2122_.53.0812b03: 忮收。一種在熟藏。名爲太息。一種在穀道。
T2122_.53.0812b04: 名爲重身。三種在糞中。一名筋。二名目結。三
T2122_.53.0812b05: 名目編髮。兩種在尻。一名流下。二名重流。五
T2122_.53.0812b06: 種在脬。一名宗姓。二名惡族。三名臥寤。四
T2122_.53.0812b07: 名而寤。五名護汁。一種在髀。名爲撾枝。一種
T2122_.53.0812b08: 在膝。名爲現傷。一種在 &T075120;

。名爲鐵嘴。一種
T2122_.53.0812b09: 在足指。名爲燒然。一種在足心。名爲食皮。是
T2122_.53.0812b10: 爲八十種蟲。處在一身晝夜食體
T2122_.53.0812b11: 其人身中。因風起病。有百一種。寒熱共合各
T2122_.53.0812b12: 有百一。凡合計之四百四病。在人身中。如木
T2122_.53.0812b13: 生火還自燒然。病亦如是。如木因體興反來
T2122_.53.0812b14: 危人。如身中蟲擾動不安。三十六物。假名爲
T2122_.53.0812b15: 人。以爲蓋之誑惑凡愚。妄起愛念共相親
T2122_.53.0812b16: 附。智者視虚安可近之。譬如陶器終有破壞。
T2122_.53.0812b17: 此身虚僞會有夭壽。貴賤同迷至死不知。譬
T2122_.53.0812b18: 如大城四門失火從次燒之。乃到東門皆令
T2122_.53.0812b19: 灰燼。生老病死亦復如是
T2122_.53.0812b20: 又瑜伽論云。又於胎中經三十八七日。此之
T2122_.53.0812b21: 胎藏一切支分皆悉具足。從此以後復經四
T2122_.53.0812b22: 日方乃出生。此説極滿足者。或經九月。或復
T2122_.53.0812b23: 過此。若唯經八月。此名圓滿。若經七月六月。
T2122_.53.0812b24: 不名圓滿。或復缺減。故法華經偈云
T2122_.53.0812b25: 受胎之微形世世常増長
T2122_.53.0812b26: 薄徳少福人衆苦所逼迫
T2122_.53.0812b27: 故三昧經云。説身内火界漸増水界漸微。是
T2122_.53.0812b28: 故迦羅邏稠漸堅。乃至肉團。衆生由此薄福。
T2122_.53.0812b29: 從小至大。皆受其苦
T2122_.53.0812c01: 又禪祕要經云。人身三分。臍爲中原。頭爲殿
T2122_.53.0812c02: 堂。額爲天門
T2122_.53.0812c03: 又處胎經云。人受胎時。初七日有四大。二七
T2122_.53.0812c04: 日展轉風吹向脇。乃至三十八七日風名華。
T2122_.53.0812c05: 令向産門
T2122_.53.0812c06: 又譬喩經云。風 &MT05155;

水。水＊

地。地＊

火。強
T2122_.53.0812c07: 者爲男。弱者爲女。風水相＊ &MT05155;

爲男。地水相
T2122_.53.0812c08: ＊ &MT05155;

爲女
T2122_.53.0812c09: 又解脱道論云。人身地界。碎之爲塵。一斛二
T2122_.53.0812c10: 斗
T2122_.53.0812c11: 又増一經云。一人身中骨有三百二十。毛孔
T2122_.53.0812c12: 有九萬九千。筋脈各有五百。身蟲有八十
T2122_.53.0812c13: 戸
T2122_.53.0812c14: 又五道受生經云。兒生三歳凡飮一百八十
T2122_.53.0812c15: 斛乳。除其胎中食血分。東弗于逮人飮一千
T2122_.53.0812c16: 八百斛乳。西拘耶尼人飮一萬八百斛乳。
T2122_.53.0812c17: 北欝單越人七日成身。初生之日置百路首。

T2122_.53.0812c18:

行人授指與

。所有不飮乳也

此之斛＊斗是古小
＊斗。三＊斗當今

T2122_.53.0812c19:

一＊斗。舊人身形姝大。不同
今小。恐人怪多。故別疏記

T2122_.53.0812c20: 後報部第七
T2122_.53.0812c21: 如婆沙論云。有一屠兒。七生已來常屠不落
T2122_.53.0812c22: 三塗。然生人天往來。此由七生已前曾施辟
T2122_.53.0812c23: 支一食福力故。令七生不墮惡道。然此人七
T2122_.53.0812c24: 生已來所作屠罪之業。過七生已次第受之。

T2122_.53.0812c25:

無有得脱。善惡倶爾

此是後報具
如六道篇説

T2122_.53.0812c26: 又智度論云。舍利弗雖復聰明。然非一切智。
T2122_.53.0812c27: 於佛智中譬如嬰兒。如阿婆檀那經中。佛在
T2122_.53.0812c28: 祇桓住。晡時經行。舍利弗從佛經行。是時
T2122_.53.0812c29: 有鷹逐鴿。鴿飛來佛邊住。佛經行過之影覆
T2122_.53.0813a01: 鴿上。鴿身安隱。悑畏即除。不復作聲。後舍利
T2122_.53.0813a02: 弗影到。鴿便作聲顫悑如初。舍利弗白佛
T2122_.53.0813a03: 言。佛及我身倶無三毒。以何因縁。佛影覆鴿。
T2122_.53.0813a04: 鴿便無聲不復恐悑。我影覆上鴿便作聲＊顫
T2122_.53.0813a05: 慄如故。佛言。汝三毒習氣未盡。以是故汝影
T2122_.53.0813a06: 覆時恐悑不除
T2122_.53.0813a07: 佛語舍利弗。汝觀此鴿。宿世因縁。幾世作鴿。
T2122_.53.0813a08: 舍利弗即時入宿命智三昧。觀見此鴿。從鴿
T2122_.53.0813a09: 中來。乃至八萬大劫常作鴿身。過是已往不
T2122_.53.0813a10: 能復見。舍利弗從三昧起。白佛言。是鴿八萬
T2122_.53.0813a11: 大劫中常作鴿身。過是已前不能復知。佛言。
T2122_.53.0813a12: 汝若不能盡知過去世。試觀未來世。此鴿何
T2122_.53.0813a13: 時當脱。舍利弗即入三昧觀見。乃至八萬大
T2122_.53.0813a14: 劫亦未免鴿身。過是已往不復能知。不審此
T2122_.53.0813a15: 鴿何時當脱。佛告舍利弗。此鴿除諸聲聞辟
T2122_.53.0813a16: 支佛所知齊限。復於殑伽河沙等大劫中常
T2122_.53.0813a17: 作鴿身。罪訖得出。輪轉五道。中後得爲人。經
T2122_.53.0813a18: 五百世中乃得利根。是時有佛度無量阿僧
T2122_.53.0813a19: 祇衆生。然後入無餘涅槃。遺法在世。是人作
T2122_.53.0813a20: 五戒優婆塞。從比丘聞讃佛功徳。於是初發
T2122_.53.0813a21: 心願欲作佛。後於三阿僧祇劫行六波羅蜜。
T2122_.53.0813a22: 十地具足得作佛。度無量衆生已而入涅槃。
T2122_.53.0813a23: 是時舍利弗向佛懺悔。白佛言。我於一鳥尚
T2122_.53.0813a24: 不能知其本末。何況諸結。我知佛智慧如是
T2122_.53.0813a25: 者。爲佛智慧故。寧入阿鼻地獄受無量劫
T2122_.53.0813a26: 苦。不以爲難
T2122_.53.0813a27: 定報部第八
T2122_.53.0813a28: 如佛説義足經云。佛告梵志言。世有五事。
T2122_.53.0813a29: 不可得避。亦無脱者。何等爲五。一當耗減法。
T2122_.53.0813b01: 二當亡棄法。三當病痩法。四當老朽法。五
T2122_.53.0813b02: 當死去法。此之五法欲使不耗減。是不可
T2122_.53.0813b03: 得
T2122_.53.0813b04: 又佛説四不可得經云。佛與比丘及諸菩薩。
T2122_.53.0813b05: 明旦持鉢。入舍衞城分衞。四輩皆從。諸天龍
T2122_.53.0813b06: 神各齎華香伎樂。追從於上。時佛道眼覩見。
T2122_.53.0813b07: 兄弟同産四人。遠家棄業。山處閑居。得五神
T2122_.53.0813b08: 通皆號仙人。宿對來至自知壽盡。悉欲避終。
T2122_.53.0813b09: 各各思議。吾等神足飛騰自恣。在所至到無
T2122_.53.0813b10: 所罣礙。今反當爲非常所得便危失身命。當
T2122_.53.0813b11: 造方便免斯患難。不可就也。於是一人則踊
T2122_.53.0813b12: 在空中。而自藏。形無常之對安知吾處。一人
T2122_.53.0813b13: 則入市中人鬧之處。廣大無量在中避命。無
T2122_.53.0813b14: 常之對趣得一人。何必求吾。一人則退入于
T2122_.53.0813b15: 大海。三百三十六萬里。下不至底。上不至表。
T2122_.53.0813b16: 處於其中。無常之對何所求耶。一人則計。竊
T2122_.53.0813b17: 至大山無人之處。擘山兩解。入中還合。非常
T2122_.53.0813b18: 之對安知吾處。於時四人各各避命。竟不得
T2122_.53.0813b19: 脱。藏在空中者。便自墮地。猶果熟落。其在山
T2122_.53.0813b20: 中者。于彼喪已。禽獸所噉。在大海中者。則時
T2122_.53.0813b21: 夭命。魚鼈所食。入市中者。在于衆人而自終
T2122_.53.0813b22: 沒。於是世尊覩之如斯。謂此四人暗昧不達。
T2122_.53.0813b23: 欲捨宿對三毒不除。不至三達無極之慧。古
T2122_.53.0813b24: 今以來誰脱此患。佛則頌曰
T2122_.53.0813b25:     雖欲藏在空善處大海中
T2122_.53.0813b26:     假使入諸山而欲自翳形
T2122_.53.0813b27:     欲求不死地未曾可獲定
T2122_.53.0813b28:     是故精進學無身乃爲寧
T2122_.53.0813b29: 佛告諸比丘。世有四事不可獲致。何等爲
T2122_.53.0813c01: 四。一曰年幼顏色煒燁髮黒齒白。形貌光澤。
T2122_.53.0813c02: 氣力堅強。行歩擧止。出入自游。上車乘馬。衆
T2122_.53.0813c03: 人瞻戴。莫不愛敬。一旦忽耄。頭白齒落。面皺
T2122_.53.0813c04: 皮緩。體重拄杖。短氣呻吟。欲使常少不至老
T2122_.53.0813c05: 者。終不可得
T2122_.53.0813c06: 二謂身體強健骨髓實盛行歩無雙。飮食自
T2122_.53.0813c07: 恣。莊飾頭首。謂爲無比。張弓捻矢。把執兵
T2122_.53.0813c08: 杖。有所危害。不省曲直。罵詈衝口。謂爲豪
T2122_.53.0813c09: 強。自計吾我。無有衰耗。疾病卒至。伏之著
T2122_.53.0813c10: 床。不能動搖。身痛如榜。耳鼻口目。不聞聲香
T2122_.53.0813c11: 美味細滑。坐起須人汚露自出。身臥其上。衆
T2122_.53.0813c12: 患難喩。假使欲免常安無病。終不可得
T2122_.53.0813c13: 三謂欲求長壽。在世無極。得免于病死。命
T2122_.53.0813c14: 既甚短。懷萬歳慮。壽少憂多。不察非常。五欲
T2122_.53.0813c15: 自恣。放心逸意。殺盜婬亂。兩舌惡口。妄言綺
T2122_.53.0813c16: 語。貪嫉邪見。不孝父母。不順師友。輕易尊
T2122_.53.0813c17: 長。反逆無道。悕望豪富。謂可永存。譏謗聖
T2122_.53.0813c18: 道。以邪無雙。嘘天獨歩。慕于世榮。不識天
T2122_.53.0813c19: 地表裏所由。不別四大因縁合成。猶如幻師。
T2122_.53.0813c20: 不了古今所興之世。不受化導。不知生所
T2122_.53.0813c21: 從來死之所歸。心存天地。謂是吾許。非常對
T2122_.53.0813c22: 至。如風吹雲。冀念長生。命忽然終。不得自
T2122_.53.0813c23: 在。欲使不爾。終不可得也
T2122_.53.0813c24: 四謂父母兄弟室家親族。朋友知識。恩愛榮
T2122_.53.0813c25: 樂。財物富貴。官爵俸祿。騎乘游觀。妻妾子
T2122_.53.0813c26: 息。以自驕恣。飮食快意。兒客僕使。趨行綺
T2122_.53.0813c27: 視。顧影而歩。輕蔑衆人。計己無雙。奴客庸
T2122_.53.0813c28: 罵。獸類畜生。出入自在。無有期度。不察前
T2122_.53.0813c29: 後。謂其眷屬。從使之衆。意可常得。宿對卒
T2122_.53.0814a01: 至。如湯消雪。心乃懷懼。請求濟患。安得如
T2122_.53.0814a02: 願。呼噏命斷。魂神獨逝。父母兄弟。妻子親
T2122_.53.0814a03: 族。朋友知識。恩愛眷屬。皆自獨留。官爵財
T2122_.53.0814a04: 物。僕從各散。馳走如星。欲求不死。終不可
T2122_.53.0814a05: 得也
T2122_.53.0814a06: 佛告比丘。古今以來。天地成立。無免此苦。
T2122_.53.0814a07: 四難之患。以斯四苦。佛興于世
T2122_.53.0814a08: 不定部第九
T2122_.53.0814a09: 如十住毘婆沙論云。善知不定法者。諸法未
T2122_.53.0814a10: 生。未可分別。如佛分別業經中説。佛告阿難。
T2122_.53.0814a11: 有人身行善業。口行善業。意行善業。是人命
T2122_.53.0814a12: 終而墮地獄。有人身行惡業。口行惡業。意行
T2122_.53.0814a13: 惡業。是人命終而生天上。阿難白佛言。何故
T2122_.53.0814a14: 如是。佛言。是人先世罪福因縁已熟。今世罪
T2122_.53.0814a15: 福因縁未熟。或臨命終。正見邪見。善惡心起。
T2122_.53.0814a16: 垂終之心。其力大故
T2122_.53.0814a17: 又増一阿含經云。爾時世尊告諸比丘。今有
T2122_.53.0814a18: 四人出現於世。云何爲四。或有人先苦而後
T2122_.53.0814a19: 樂。或有人先樂而後苦。或有人先苦而後苦。
T2122_.53.0814a20: 或有人先樂而後樂。云何有人先苦而後樂。
T2122_.53.0814a21: 或有人生卑賤家。衣食不充。然無邪見。以
T2122_.53.0814a22: 知昔日施徳之報感得富貴之家。不作施徳
T2122_.53.0814a23: 常値貧賤無有衣食。便向懺悔改往所作。
T2122_.53.0814a24: 所有遺餘與人等分。若生人中多財饒寶無
T2122_.53.0814a25: 所乏短。是謂此人先苦後樂。何等人先樂而
T2122_.53.0814a26: 後苦。或有人生豪族家衣食充足。然彼人＊常
T2122_.53.0814a27: 懷邪見。與邊見共相應。後生地獄中。若得作
T2122_.53.0814a28: 人在貧窮家。無有衣食。是謂此人先樂後苦。
T2122_.53.0814a29: 何等人先苦而後苦。或有人先生貧賤家。衣
T2122_.53.0814b01: 食不充。然懷邪見。與邊見共相應。後生地獄。
T2122_.53.0814b02: 若生人中極爲貧賤。衣食不充。是謂先苦而
T2122_.53.0814b03: 後苦。何等人先樂而後樂。或有人先生富貴
T2122_.53.0814b04: 家。多財饒寶。敬重三尊。＊常行惠施。後生人
T2122_.53.0814b05: 天。＊常受富貴。多饒財寶。是謂此人先樂而
T2122_.53.0814b06: 後樂。爾時佛告比丘曰。或有衆生先苦後樂。
T2122_.53.0814b07: 或有先樂後苦。或先苦後亦苦。或有先樂後
T2122_.53.0814b08: 亦樂。若人壽百歳。正可十十耳。或百歳之中
T2122_.53.0814b09: 作諸功徳。或百歳之中造諸惡業。彼於異時。
T2122_.53.0814b10: 或冬受樂夏受苦。或少時作福長時作罪。後
T2122_.53.0814b11: 生之時。少時受福。長時受罪。若復少時作罪
T2122_.53.0814b12: 長時作福。後生之時。少時受罪。長時受樂。或
T2122_.53.0814b13: 少時作罪長復作罪。彼人後生之時。先苦
T2122_.53.0814b14: 後亦苦。若復少時作福長復作福。彼於後生
T2122_.53.0814b15: 之時。先樂後亦樂
T2122_.53.0814b16: 爾時世尊告諸比丘。有四人出現於世。云何
T2122_.53.0814b17: 爲四。或有人身樂心不樂。或有人心樂身不
T2122_.53.0814b18: 樂。或有人身心倶樂。或有人身心倶不樂。何
T2122_.53.0814b19: 等人身樂心不樂。是作福凡夫人。於四事供
T2122_.53.0814b20: 養。衣被飮食臥具醫藥。無所乏短。但不免三
T2122_.53.0814b21: 惡道苦。是謂身樂心不樂。何等人心樂身不
T2122_.53.0814b22: 樂。所謂阿羅漢不作功徳。於四事供養之中
T2122_.53.0814b23: 不能自辦。但免三惡道苦。是謂心樂身不樂。
T2122_.53.0814b24: 何等人身心倶不樂。所謂凡夫之人。不作功
T2122_.53.0814b25: 徳。不得四事供養。復不免三惡道苦。是謂身
T2122_.53.0814b26: 心倶不樂。何等人身心倶樂。所謂作功徳阿
T2122_.53.0814b27: 羅漢。四事供養無所乏短。復免三惡道苦。是
T2122_.53.0814b28: 謂身心倶樂
T2122_.53.0814b29: 善報部第十
T2122_.53.0814c01: 如彌勒菩薩所問經論云。問云何布施果報。
T2122_.53.0814c02: 答曰。略説布施有一種果。所謂受用果。受用
T2122_.53.0814c03: 果復有二種果。所謂現在受果。未來受果。復
T2122_.53.0814c04: 有三種果。即此二種復加般若。復有四種果。
T2122_.53.0814c05: 何謂四種。一有果而無用。二有用而無果。三
T2122_.53.0814c06: 有果亦有用。四無果亦無用。初有果而無用
T2122_.53.0814c07: 者。謂不至心施。不自手施。輕心布施。彼如是
T2122_.53.0814c08: 施。雖得無量種種果報。而不能受用。如舍衞
T2122_.53.0814c09: 天主雖得無量種種珍寶而不能受用。二有
T2122_.53.0814c10: 用而無果者。謂自不施。見他行施起隨喜心。
T2122_.53.0814c11: 以是義故。雖得受用而自無果。如天子物一
T2122_.53.0814c12: 切沙門婆羅門等雖得衣食及以受用而自無
T2122_.53.0814c13: 果。又如轉輪聖王四兵。雖得衣食而不得果。
T2122_.53.0814c14: 三有果亦有用者。謂至心施。不輕心施。如樹
T2122_.53.0814c15: 提伽諸長者等。四無果亦無用者。謂布施已
T2122_.53.0814c16: 用即滅盡。或爲出世聖道障故。猶如遠離
T2122_.53.0814c17: 煩惱聖人。復有五種果。謂得命色力樂辯等。
T2122_.53.0814c18: 因命得命。是故施食即得施命。以是因縁
T2122_.53.0814c19: 後得長命。如是施色施力施樂施辯才等。皆
T2122_.53.0814c20: 亦如是
T2122_.53.0814c21: 復有五種勝果。所謂施與父母病人法師菩
T2122_.53.0814c22: 薩得勝果報。父母恩養生長身命。是故施者。
T2122_.53.0814c23: 得勝果報。又病人者。孤獨可愍。以是義故。起
T2122_.53.0814c24: 慈悲心。施病人者。得勝果報。又説法者。能生
T2122_.53.0814c25: 法身。増長法身。永導善惡。平正非平正。顛倒
T2122_.53.0814c26: 非顛倒。是故施者。得勝果報。又諸菩薩悉能
T2122_.53.0814c27: 攝取利益衆生。起慈悲心以攝取三寶不斷絶

T2122_.53.0814c28:

因。以是義故。施菩薩者。得勝果報

以菩薩發心
勇猛悲願力

T2122_.53.0814c29:

大不同餘福其
心陋劣也

T2122_.53.0815a01: 又増一阿含經云。世尊告諸比丘。今當説四
T2122_.53.0815a02: 梵之福。云何爲四。一若有信善男子善女人。
T2122_.53.0815a03: 未曾起偸婆處。於中能起。第二補治故寺。第
T2122_.53.0815a04: 三和合聖衆。第四若多薩阿竭初轉法輪時。
T2122_.53.0815a05: 諸天世人勸請轉法輪。是謂四種受梵之福。
T2122_.53.0815a06: 比丘白世尊曰。梵天之福竟爲多少。世尊告
T2122_.53.0815a07: 曰。閻浮里地。其中衆生所有功徳。正與一
T2122_.53.0815a08: 輪王功徳等。閻浮地人及一輪王之徳。與瞿
T2122_.53.0815a09: 耶尼一人功徳等。其閻浮里地及瞿耶尼二
T2122_.53.0815a10: 方之福。故不如彼弗于逮一人之福。其三方
T2122_.53.0815a11: 人福。不如欝單越一人之福。其四天下人
T2122_.53.0815a12: 福。不如四天王之福。乃至四天下人福。及六
T2122_.53.0815a13: 欲天福。不如一梵天王之福。若有善男子善
T2122_.53.0815a14: 女人求其福者。此是其量也
T2122_.53.0815a15: 又中阿含經云。爾時世尊告諸比丘。若能受
T2122_.53.0815a16: 持七種法者。得生帝釋處。即説偈言
T2122_.53.0815a17:     供養於父母及家之尊長
T2122_.53.0815a18:     柔和恭遜辭離麁言兩舌
T2122_.53.0815a19:     調伏慳悋心常修眞實語
T2122_.53.0815a20:     彼三十三天見行七法者
T2122_.53.0815a21:     咸各作是言當來生此天
T2122_.53.0815a22: 又雜寶藏經偈
T2122_.53.0815a23:     福業如果熟不以神祀得
T2122_.53.0815a24:     人乘持戒車後生至天上
T2122_.53.0815a25:     定知如燈滅得至於無爲
T2122_.53.0815a26:     一切由行得求天何所爲
T2122_.53.0815a27: 法苑珠林卷第六十九
T2122_.53.0815a28:
T2122_.53.0815a29:
T2122_.53.0815b01:
T2122_.53.0815b02:
T2122_.53.0815b03: 法苑珠林卷第七十
T2122_.53.0815b04: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0815b05: 受報篇第七十九
T2122_.53.0815b06: 惡報部第十一
T2122_.53.0815b07: 夫有形則影現。有聲則響應。未見形存而影
T2122_.53.0815b08: 亡。聲續而響乖。善惡相報理路皎然。幸願
T2122_.53.0815b09: 深信不猜來誚。輕重苦報具依下述。如身行
T2122_.53.0815b10: 殺生。或剥切臠截炮熬蚶蠣。飛鷹走狗射獵
T2122_.53.0815b11: 衆生者。則墮屠裂斤割地獄中。蒸煮燒炙衆
T2122_.53.0815b12: 生者。則墮 &T055114;

湯鑪炭地獄中。以此殺生故。於
T2122_.53.0815b13: 地獄中。窮年極劫。具受劇苦。受苦既畢。復墮
T2122_.53.0815b14: 畜生。作諸牛馬猪羊驢騾 &MT01914;

駝鷄狗魚鳥
T2122_.53.0815b15: &MT01994;

蛤蟍爲人所殺。

蜆之類不得壽終。
T2122_.53.0815b16: 還以身肉供充肴爼。在此禽獸無量生死。若
T2122_.53.0815b17: 無微善永無免期。脱有片福劣復人身。或於
T2122_.53.0815b18: 胞胎墮落。出生喪亡。或十二十。未有所知。從
T2122_.53.0815b19: 冥入冥。人所矜念。當知短命皆縁殺生
T2122_.53.0815b20: 又地持論云。殺生之罪。能令衆生墮三惡
T2122_.53.0815b21: 道。若生人中得二種果報。一者短命。二者多
T2122_.53.0815b22: 病。如是十惡。一一皆備五種果報。一者殺生
T2122_.53.0815b23: 何故受地獄苦。以其殺生苦衆生故。所以身
T2122_.53.0815b24: 壞命終地獄衆苦皆來切己。二者殺生何故
T2122_.53.0815b25: 出爲畜生。以殺生無有慈惻行乖人倫。故地
T2122_.53.0815b26: 獄罪畢受畜生身。三者殺生何故復爲餓鬼。
T2122_.53.0815b27: 以其殺生必縁慳心貪著滋味。復爲餓鬼。四
T2122_.53.0815b28: 者殺生何故生人而得短壽。以其殺生殘害
T2122_.53.0815b29: 物命故得短壽。五者殺生何故兼得多病。以
T2122_.53.0815c01: 殺生違適衆患競集故得多病。當知殺生是
T2122_.53.0815c02: 大苦也
T2122_.53.0815c03: 又雜寶藏經云。時有一鬼。白目連言。我常兩
T2122_.53.0815c04: 肩有眼。胸有口鼻。常無有頭。何因縁故。目連
T2122_.53.0815c05: 答言。汝前世時。常作魁膾弟子。若殺人時
T2122_.53.0815c06: 汝常有歡喜心。以繩著髻挽之。以是因縁故
T2122_.53.0815c07: 受如此罪。此是惡行華報。地獄苦果方在後
T2122_.53.0815c08: 也
T2122_.53.0815c09: 復有一鬼。白目連言。我身常如塊肉。無有手
T2122_.53.0815c10: 脚眼耳鼻等。＊常爲蟲鳥所食。罪苦難堪。何
T2122_.53.0815c11: 因縁故爾。答言。汝前世時。常與他藥墮他兒
T2122_.53.0815c12: 胎。是故受如此罪。此是華報。地獄苦果方在
T2122_.53.0815c13: 後身。又縁其殺生貪害滋多。以滋多故。便無
T2122_.53.0815c14: 義讓。而行劫盜。今身偸盜不與而取。死即當
T2122_.53.0815c15: 墮鐵窟地獄。於遐劫中受諸苦惱。受苦既畢
T2122_.53.0815c16: 墮畜生中。身常負重驅蹙捶打。無有餘息所
T2122_.53.0815c17: 食之味。唯以水草。處此之中無量生死。以本
T2122_.53.0815c18: 因縁。若遇微善劣復人身。＊常爲僕隷。驅策
T2122_.53.0815c19: 走使。不得自在。償債未畢。不得聞法。縁此受
T2122_.53.0815c20: 苦輪迴無窮。當知此苦皆縁偸盜
T2122_.53.0815c21: 今身隱蔽人光明。不以光明供養三寶。反取
T2122_.53.0815c22: 三寶光明以用自照。死即當墮黒耳黒繩黒
T2122_.53.0815c23: 暗地獄。於遐劫中受諸苦惱。受苦既畢墮蟣
T2122_.53.0815c24: 蝨中。不耐光明。在此之中無量生死。以本
T2122_.53.0815c25: 因縁。若遇微善劣復人身。形容黶黒垢膩不
T2122_.53.0815c26: 淨。臭處穢惡人所厭遠。雙眼盲瞎不覩天地。
T2122_.53.0815c27: 當知隱蔽光明亦縁偸盜故。故地持論云。
T2122_.53.0815c28: 劫盜之罪。亦令衆生墮三惡道。若生人中得
T2122_.53.0815c29: 二種果報。一者貧窮。二者共財不得自在。

Footnote:

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