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。

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