SAT DB

T2122_.53.0807a01: 肯衣食。五不給父母兄弟妻子奴婢。是爲五
T2122_.53.0807a02: 事墮餓鬼中
T2122_.53.0807a03: 復有五事作畜生行墮畜生中。何謂爲五。一
T2122_.53.0807a04: 犯戒私竊偸盜。二負債觝而不償。三殺生以
T2122_.53.0807a05: 身償之。四不善聽受經法。五常以因縁艱難
T2122_.53.0807a06: 齋戒施會以俗爲縁。是爲五事生畜生中
T2122_.53.0807a07: 復有五事得爲尊貴衆人所敬。何謂爲五。一
T2122_.53.0807a08: 施慧普廣。二禮敬三寶及衆長者。三忍辱無
T2122_.53.0807a09: 有瞋恚。四柔和謙下。五博聞經戒。是爲五事
T2122_.53.0807a10: 得爲尊貴衆人所敬
T2122_.53.0807a11: 復有五事常生卑賤爲人奴婢。何謂爲五。一
T2122_.53.0807a12: 憍慢不敬。二親二剛強無恪心。三放逸不禮
T2122_.53.0807a13: 三尊。四盜竊以爲生業。五負債逃避不償。是
T2122_.53.0807a14: 爲五事常生卑賤奴婢之中
T2122_.53.0807a15: 復有五事得生人中。口氣香潔身心常安。爲
T2122_.53.0807a16: 人所譽不被誹謗。何謂爲五。一至誠不欺於
T2122_.53.0807a17: 人。二誦經無有彼此。三護戒不謗聖道。四教
T2122_.53.0807a18: 人遠惡就善。五不求人長短。是爲五事生
T2122_.53.0807a19: 於人中口氣香潔身心常安爲人所譽不被誹
T2122_.53.0807a20: 謗。復有五事若在人中。常被誹謗爲人所憎。
T2122_.53.0807a21: 形體醜惡心意不安。常懷恐悑。何謂爲五。一
T2122_.53.0807a22: 常無至誠欺詐於人。二大會之人有説法者
T2122_.53.0807a23: 而誹謗之。三見諸同學而輕試之。四不見他
T2122_.53.0807a24: 事而爲作過。五鬪亂兩舌彼此。是爲五事。若
T2122_.53.0807a25: 在人中常被誹謗。爲人所憎形體醜惡身心
T2122_.53.0807a26: 不安常懷恐悑
T2122_.53.0807a27: 復有五事所生之處。常與佛法衆會。初不差
T2122_.53.0807a28: 違。見佛聞法便得好心。若作沙門即得所願。
T2122_.53.0807a29: 何謂爲五。一身奉三寶勸人令事。二作佛形
T2122_.53.0807b01: 像當使鮮潔。三常奉佛教不犯所受。四普慈
T2122_.53.0807b02: 一切與尊正等如愛赤子。五所受經法晝夜
T2122_.53.0807b03: 諷誦。是爲五事所生之處。常與佛法衆會。初
T2122_.53.0807b04: 不差違。見佛聞法便得好心。若作沙門即得
T2122_.53.0807b05: 所願
T2122_.53.0807b06: 於是長者子辯意。聞佛説是五十事要法之
T2122_.53.0807b07: 義。欣然歡喜逮得法忍。五百長者皆得法眼
T2122_.53.0807b08: 淨。又諸會各得所志
T2122_.53.0807b09: 頌曰
T2122_.53.0807b10:     心境相乘業結牽纒七識起發
T2122_.53.0807b11:     八識因縁三界受報六趣遷延
T2122_.53.0807b12:     隨事起業觸處拘連五陰勞倦
T2122_.53.0807b13:     九惱迍邅自非慈聖豈益我筌
T2122_.53.0807b14:     含情普洽機寤重玄舒則利物
T2122_.53.0807b15:     卷則自然◎
T2122_.53.0807b16: 法苑珠林卷第六十八
T2122_.53.0807b17:
T2122_.53.0807b18:
T2122_.53.0807b19:
T2122_.53.0807b20: 法苑珠林卷第六十九
T2122_.53.0807b21: 　＊西明寺沙門釋道＊世撰　

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。

謇吃口臭腥
T2122_.53.0818b17:     顛狂不能信死墮拔舌耕
T2122_.53.0818b18:     吾修四淨口自致八音聲
T2122_.53.0818b19: 五謂嗜酒。酒爲毒氣。主成諸惡王道毀仁澤
T2122_.53.0818b20: 滅。臣慢上忠敬朽。父禮亡母失慈。子＊匈
T2122_.53.0818b21: 虐孝道敗。夫失信婦奢婬。九族諍財産耗。
T2122_.53.0818b22: 亡國危身。無不由之。酒之亂道三十有六。吾
T2122_.53.0818b23: 見是故。絶酒不飮。是吾五師。佛於是説偈
T2122_.53.0818b24: 言
T2122_.53.0818b25:     醉者爲不孝怨禍從内生
T2122_.53.0818b26:     迷惑清高士亂徳敗淑貞
T2122_.53.0818b27:     故吾不飮酒慈心濟群氓
T2122_.53.0818b28:     淨慧度八難自致覺道成
T2122_.53.0818b29: 六謂年老。夫老之爲苦。頭白齒落。目視盲
T2122_.53.0818c01: 冥。耳聽不聰。盛去衰至。皮緩面皺。百節痠
T2122_.53.0818c02: 疼。行歩苦極。坐起呻吟。憂悲心惱識神轉滅。
T2122_.53.0818c03: 便旋即忘。命日促盡。言之流洟。吾見無常
T2122_.53.0818c04: 災變如此故行求道。不欲更之。是吾六師。佛
T2122_.53.0818c05: 於是説偈言
T2122_.53.0818c06:     吾念世無常人生要當老
T2122_.53.0818c07:     盛去日衰羸形枯而白首
T2122_.53.0818c08:     憂勞百病生坐起苦痛惱
T2122_.53.0818c09:     吾用畏是故棄國行求道
T2122_.53.0818c10: 七謂病痩。肉盡骨立。百節皆痛。猶被杖楚。四
T2122_.53.0818c11: 大進退手足不任。氣力虚竭坐起須人。口燥
T2122_.53.0818c12: 脣焦筋斷鼻坼。目不見色。耳不聞音。不淨流
T2122_.53.0818c13: 出。身臥其上。心懷苦惱。言輒悲哀。今覩世
T2122_.53.0818c14: 人。年盛力壯華色煒曄。福盡罪至無常百變。
T2122_.53.0818c15: 吾覩此患故行求道。不欲更之。是吾七師。佛
T2122_.53.0818c16: 於是説偈言
T2122_.53.0818c17:     念人衰老時百病同時嬰
T2122_.53.0818c18:     水消而火起刀風解其形
T2122_.53.0818c19:     骨體筋脈離大命要當傾
T2122_.53.0818c20:     吾用畏是故求道願不生
T2122_.53.0818c21: 八謂人死。四百四病同時倶作。四大欲散。魂
T2122_.53.0818c22: 神不安。風去息絶。火滅身冷。風先火次。魂靈
T2122_.53.0818c23: 去失。身體挺直。無所復知。旬日之間。肉壞
T2122_.53.0818c24: 血流。膖脹爛臭。無一可取。身中有蟲。還食其
T2122_.53.0818c25: 肉。筋脈爛盡。骨節解散。髑髏髀脛。各自異
T2122_.53.0818c26: 處。飛鳥走獸競來食之。天龍鬼神。帝王人
T2122_.53.0818c27: 民。貧富貴賤。無免此患。吾見斯變。故行求
T2122_.53.0818c28: 道。不欲更之。是吾八師。佛於是説偈言
T2122_.53.0818c29:     惟念老病死三界之大患
T2122_.53.0819a01:     福盡而命終棄之於黄泉
T2122_.53.0819a02:     身爛還歸土魂魄隨因縁
T2122_.53.0819a03:     吾用畏是故學道求泥洹
T2122_.53.0819a04: 梵志於是心即開解遂得道跡。長跪受戒爲
T2122_.53.0819a05: 清信士。不殺不盜不婬不欺奉孝不醉。歡喜
T2122_.53.0819a06: 爲佛。作禮而去。故書云。五色令人目盲。五音
T2122_.53.0819a07: 令人耳聾。五味令人口爽。大怒傷陰。大喜敗
T2122_.53.0819a08: 陽。麗色伐性之斧。美味腐身之毒。能寤此
T2122_.53.0819a09: 旨。斯爲大師

T2122_.53.0819a10:

住處部第十二

別有四部

T2122_.53.0819a11:   七識住處　九衆生居住處　二十五有
T2122_.53.0819a12: 住處　四十二居止住處
T2122_.53.0819a13: 七識住處第一
T2122_.53.0819a14: 如毘曇説云。於欲界之中唯取人天善趣爲
T2122_.53.0819a15: 一。及取上之二界各前三地則爲七也。論言。
T2122_.53.0819a16: 何故四種惡趣及第四禪并及非想不立識住
T2122_.53.0819a17: 法者。此還如論中釋云。若識於彼樂住者。則
T2122_.53.0819a18: 立識住。樂住非分者。是則不立。謂彼四惡趣
T2122_.53.0819a19: 中苦逼迫故識不樂住。第四禪中有淨居天。
T2122_.53.0819a20: 樂入涅槃故識不樂住。無想衆生以無心故
T2122_.53.0819a21: 不可説爲識住。自餘第四禪。其亦不定。或求
T2122_.53.0819a22: 無色。或求淨居。或求無想故識亦不樂住也。
T2122_.53.0819a23: 第一有中以其闇昧不捷疾故識不樂住。以
T2122_.53.0819a24: 如斯義。是故不立。又説若彼有壞識法者。是
T2122_.53.0819a25: 則不立識住。謂彼四惡趣中爲彼苦受惱壞
T2122_.53.0819a26: 識故。所以不立。第四禪中以有無想正受及
T2122_.53.0819a27: 無想天斷壞識。故一一亦不立。非想地中。有
T2122_.53.0819a28: 彼滅盡三昧。害識心故。是以此三處悉皆不
T2122_.53.0819a29: 立識住。七識住略分別如是
T2122_.53.0819b01: 九衆生居住處第二
T2122_.53.0819b02: 問曰九衆生居云何差別。答曰。如毘曇中説。
T2122_.53.0819b03: 謂於前七識住上。加無想天及與非想。即是
T2122_.53.0819b04: 九衆生居。若言惡趣及餘第四禪。何故不立
T2122_.53.0819b05: 衆生居者。此如論中前釋。若彼衆生愛樂住
T2122_.53.0819b06: 者。立衆生居。樂住非分者。是則不立。謂彼四
T2122_.53.0819b07: 惡趣中多苦惱。故衆生不樂住於彼。第四
T2122_.53.0819b08: 禪中五淨居天。疾樂涅槃故亦不樂住。自餘
T2122_.53.0819b09: 第四禪如前所説。是故不立衆生居矣
T2122_.53.0819b10: 二十五有住處第三
T2122_.53.0819b11: 問曰。二十五有云何分別。答曰。如舍利弗阿
T2122_.53.0819b12: 毘曇論説。欲界之中具十四有。色界有七。無
T2122_.53.0819b13: 色有四。三界合論故有二十五。欲界十四者。
T2122_.53.0819b14: 謂四惡趣。即以爲四。又取四天下人。復以爲
T2122_.53.0819b15: 四。帖前爲八。又取六欲諸天以六。＊帖前便
T2122_.53.0819b16: 爲十四有也
T2122_.53.0819b17: 色界七者。所謂四禪。即以爲四。又於初禪之
T2122_.53.0819b18: 中取大梵天。第四禪中取五淨居并無想天。
T2122_.53.0819b19: 即爲其七。將七＊帖前十四。即爲二十一有
T2122_.53.0819b20: 也。無色界中四者。謂四無色定。以四＊帖前。
T2122_.53.0819b21: 即爲二十五有。是故彼論偈云
T2122_.53.0819b22:     四洲四惡趣梵王六欲天
T2122_.53.0819b23:     無想五淨居四空及四禪
T2122_.53.0819b24: 問曰。未知以何義故於初禪中別取梵王。於
T2122_.53.0819b25: 第四禪中別取無想天并五淨居。立爲三有。
T2122_.53.0819b26: 別於初四禪者。有何義耶。答曰。有以謂彼初
T2122_.53.0819b27: 禪大梵天者。外道人等＊常計以爲能生萬物
T2122_.53.0819b28: 之本。違之則受生死。順之則得解脱。又彼梵
T2122_.53.0819b29: 王亦復自計己身。能爲造化之主。是一是常。
T2122_.53.0819c01: 是眞解脱。如來爲欲破彼情見。是故別標説
T2122_.53.0819c02: 爲有也。第二無想天者。謂彼天中悉得定壽。
T2122_.53.0819c03: 五百大劫無心之報。外道人等於此不達。而
T2122_.53.0819c04: 復計爲眞實涅槃。是故樂修無想之定求生
T2122_.53.0819c05: 彼處。如來爲欲破彼情見。是故別標説爲有
T2122_.53.0819c06: 也。第三五淨居者。於中有彼摩醯首羅天王
T2122_.53.0819c07: 處。外道人等亦復計彼天王。能爲造化之本。
T2122_.53.0819c08: 歸之則得解脱。爲破此見。是故如來別標説
T2122_.53.0819c09: 有。別説之意義顯斯也
T2122_.53.0819c10: 問曰。未知於彼六趣之中。四種惡趣各立一
T2122_.53.0819c11: 有。人中立四。天中乃立十七有者。何義然耶。
T2122_.53.0819c12: 答曰。有以所謂於彼四惡趣中。苦惱多故。衆
T2122_.53.0819c13: 生不著。樂住情微。是故就趣各立一有。人
T2122_.53.0819c14: 趣次勝。衆生樂住。心已殷著。是故隨方。説之
T2122_.53.0819c15: 爲四。天趣最勝。樂住之情。最爲無上。是故
T2122_.53.0819c16: 隨處説爲十七。二十五有略辯如是
T2122_.53.0819c17: 四十二居止住處第四
T2122_.53.0819c18: 問曰。未知四十二居止云何分別。答曰。如樓
T2122_.53.0819c19: 炭經説。謂於欲界之中有二十居止。色界中
T2122_.53.0819c20: 有十八無色界中有四。三界合論有四十二
T2122_.53.0819c21: 居止處。其欲界二十者。謂彼八大地獄及畜
T2122_.53.0819c22: 生餓鬼。即爲十也。又取四天下人及六欲天。
T2122_.53.0819c23: 復爲十也。總爲二十居止處。色界中十八者。
T2122_.53.0819c24: 謂彼四禪之中有十八天。即爲十八居止。無
T2122_.53.0819c25: 色界中。四空定處。合爲四十二居止也
T2122_.53.0819c26: 問曰。何故於六趣之中。地獄人天三趣之中。
T2122_.53.0819c27: 各各立多居止處。鬼畜二趣各唯立一。脩羅
T2122_.53.0819c28: 一趣全不立者何耶。答曰。居止名爲安止住
T2122_.53.0819c29: 處。有定處者。隨處則立。無定處者。是則不
T2122_.53.0820a01: 立。謂彼地獄定有八處。人有四處。天定有其
T2122_.53.0820a02: 二十八處。是故於此三趣。各各立多居止。鬼
T2122_.53.0820a03: 畜二趣無有定別多居止處。是故就趣各立
T2122_.53.0820a04: 其一。脩羅趣攝入餘道。是故不論
T2122_.53.0820a05: 問曰。若依毘曇説。彼四空遍在欲色二界之
T2122_.53.0820a06: 中。亦無定別。又彼無形。則無栖託。何故得説
T2122_.53.0820a07: 居止處耶。答曰。依如小乘。實當如是。若依大
T2122_.53.0820a08: 乘説。彼亦有微細色形。各有宮殿。別有四處。
T2122_.53.0820a09: 於三界中。別守一界。不雜餘二。是故説爲四
T2122_.53.0820a10: 居止也
T2122_.53.0820a11: 問曰。依如毘曇説。彼梵王與彼梵輔天同無
T2122_.53.0820a12: 別住處。第四禪中無想天者。與彼廣果同階
T2122_.53.0820a13: 亦無別處。若如是者。何故得説以爲二居止
T2122_.53.0820a14: 耶。答曰。有以謂彼梵王於初禪中。雖無別天。
T2122_.53.0820a15: 而於第二梵輔天中。別有層臺高廣嚴博。大
T2122_.53.0820a16: 梵天王於上而住。不與梵輔天同。以其君勝
T2122_.53.0820a17: 上臣下別故。無想天者。雖與廣果天同。其住
T2122_.53.0820a18: 處各有殊別。其猶此間州縣相似。以如斯別。
T2122_.53.0820a19: 是故説之爲二居止焉
T2122_.53.0820a20: 頌曰
T2122_.53.0820a21:     色心相染業障交纒七識起發
T2122_.53.0820a22:     八識受牽三界受報六道苦緜
T2122_.53.0820a23:     自非斷妄何得牢堅

T2122_.53.0820a24:

感應縁

略引二十
二驗

T2122_.53.0820a25: 漢元始年有女生兒兩頭兩頸　漢光和年
T2122_.53.0820a26: 有女生兒兩頭肩有四臂　漢建興年有
T2122_.53.0820a27: 女産二女相向腹心合胸周烈王之年有
T2122_.53.0820a28: 女産二龍　漢時有女生蛇　周哀公＊之年有
T2122_.53.0820a29: 女生四十子又有生三十子　漢文帝時有
T2122_.53.0820b01: 馬生角　秦文王五年有獻五足牛　漢
T2122_.53.0820b02: 綏和二年有牝馬生駒三足　漢景帝六年
T2122_.53.0820b03: 有獻牛足出背上　晋大興元年有牛生子
T2122_.53.0820b04: 兩頭八足兩尾　魏黄初中有鷹生燕口爪倶
T2122_.53.0820b05: 赤　漢時有臣竇嬰灌夫田蚡因恨謀死現
T2122_.53.0820b06: 報　晋大將軍王敦枉害刀玄亮現報　
T2122_.53.0820b07: 晋有御史石密枉奏殺典客現報　晋大司
T2122_.53.0820b08: 馬桓温枉害著作郎殷涓現報　秦姚萇以
T2122_.53.0820b09: 枉害符永固萇受現報　秦李雄從叔壽枉害
T2122_.53.0820b10: 李期現報　宋有翟銅烏枉害同縣人張超
T2122_.53.0820b11: 現報　宋＊有張裨爲隣人燒死隣人受現報
T2122_.53.0820b12: 　宋＊有呂慶祖爲奴教子枉害奴受現報　
T2122_.53.0820b13: 唐貞觀年中有杜通達枉害衆僧受現報　
T2122_.53.0820b14: 唐貞觀年内有邢文宗。枉害衆僧受現報
T2122_.53.0820b15: 漢元始元年六月。有長安女子生兒。兩頭異
T2122_.53.0820b16: 頸。面得相向。四臂共胸倶前向。尻上有目。長
T2122_.53.0820b17: 二寸。故京房易傳曰。睽狐見豕負塗。厥妖
T2122_.53.0820b18: 人生兩頭兩頸不一也。足多所住邪也。足少
T2122_.53.0820b19: 不勝任。下體生於上不敬也。上體生於下泄
T2122_.53.0820b20: 涜也。生非其類婬亂也。生而大速成也。生而
T2122_.53.0820b21: 能言好虚也
T2122_.53.0820b22: 漢光和二年。雒陽上西門外女子生兒。兩頭
T2122_.53.0820b23: 異肩。四臂共胸面倶相向。自是之後朝廷霿
T2122_.53.0820b24: 亂。政在私門。二頭之像也。後董卓殺太后。
T2122_.53.0820b25: 被以不孝之名。廢天子。又周之漢元以來。禍
T2122_.53.0820b26: 莫大焉
T2122_.53.0820b27: 漢建興四年。西都傾覆。元皇帝始爲晋王。四
T2122_.53.0820b28: 海宅心。其年十月二十二日。新蔡縣吏任僑
T2122_.53.0820b29: 妻胡氏。年二十五産二女。相向腹心合。自
T2122_.53.0820c01: 胸以上臍以下分。此蓋天下未壹之妖也。時
T2122_.53.0820c02: 内史呂會上言。案瑞應圖云。異根同體謂之
T2122_.53.0820c03: 連理。異畝同穗謂之嘉禾。草木之屬猶以爲
T2122_.53.0820c04: 瑞。今二人同心。天垂靈象。故易云。二人同心
T2122_.53.0820c05: 其利斷金。休顯見生於陳東之國。斯蓋四海
T2122_.53.0820c06: 同心之瑞。不勝喜躍。謹畫圖上。時有識者哂
T2122_.53.0820c07: 之。君子曰。智之難也。以臧文仲之才。猶祀爰
T2122_.53.0820c08: 居焉布在方册。千載不忘。故士不可以不學。
T2122_.53.0820c09: 古人有言。木無枝。謂之瘣。人不學。謂之瞽。
T2122_.53.0820c10: 當其所蔽。蓋闕如也。可不勉乎
T2122_.53.0820c11: 周烈王之六年。林碧陽君之御人産二龍。漢
T2122_.53.0820c12: 定襄太守竇奉妻生子武。并生一蛇。奉送蛇
T2122_.53.0820c13: 之于林。及武長大有海内俊名。母死將葬未
T2122_.53.0820c14: 窆。賓客聚集。有大蛇從林草中出。徑來棺
T2122_.53.0820c15: 下。委地俯仰。以頭撃棺。血涕并流。若哀慟
T2122_.53.0820c16: 者
T2122_.53.0820c17: 周哀公之八年。鄭有人。一生四十子。其二十
T2122_.53.0820c18: 人爲人。二十人死。其九年晋有豕生人能言。
T2122_.53.0820c19: 呉赤烏七年。有婦人一生三十子。秦孝公二
T2122_.53.0820c20: 十一年。有馬生人昭王二十年。牝馬生子而
T2122_.53.0820c21: 死。劉向以爲馬禍也。故京房易傳曰。方伯分
T2122_.53.0820c22: 威。厥妖牝馬生子。上無天子。諸侯相伐。厥
T2122_.53.0820c23: 妖馬生人也
T2122_.53.0820c24: 漢文帝十二年。呉地有馬生角。在耳上上
T2122_.53.0820c25:
T2122_.53.0820c26:
T2122_.53.0820c27:
T2122_.53.0820c28:
T2122_.53.0820c29:
T2122_.53.0821a01: 向。右角長三寸。左角長二寸。皆大二寸。後五
T2122_.53.0821a02: 年六月。密應城門外有狗生角。劉向以爲馬
T2122_.53.0821a03: 不當生角。猶下不當擧兵向上也。呉將反之
T2122_.53.0821a04: 變云。京房易傳曰。臣易上政不順。厥妖馬生
T2122_.53.0821a05: 角。并謂賢士不足
T2122_.53.0821a06: 漢綏和二年。定襄有牝馬。生駒三足。隨群飮
T2122_.53.0821a07: 食。五行志曰。以爲馬國之武用象也
T2122_.53.0821a08: 秦文王五年。游于駒衍。有獻五足牛者。時
T2122_.53.0821a09: 秦世喪用民力。京房易傳曰。興傜役奪民
T2122_.53.0821a10: 時。厥妖牛生五足
T2122_.53.0821a11: 漢景帝中六年。梁孝王畋北山。有獻牛足出
T2122_.53.0821a12: 背上者。劉向以爲牛禍思心＊霿亂之咎也。至
T2122_.53.0821a13: 漢靈帝延嘉五年。臨沅縣有牛生雞。兩頭四
T2122_.53.0821a14: 足
T2122_.53.0821a15: 晋大興元年三月。武昌太守王諒。有牛生子。
T2122_.53.0821a16: 兩頭八足兩尾共一腹。不能自生。十餘人以
T2122_.53.0821a17: 繩引之。子死母活。其三年後苑中有牛生。
T2122_.53.0821a18: 一足三尾。生而死也
T2122_.53.0821a19: 漢綏和二年三月。天水平襄有燕生雀。哺食
T2122_.53.0821a20: 長大倶飛去。京房易傳曰。賊臣在國。厥咎
T2122_.53.0821a21: 燕生雄雀。又曰。生非其類。子不嗣也
T2122_.53.0821a22: 魏黄初中有鷹生燕巣中。口爪倶赤。至青龍
T2122_.53.0821a23: 中。明帝爲陵霄闕。始搆有鵲巣其上。帝以問
T2122_.53.0821a24: 高堂隆。對曰。詩云。惟鵲有巣。惟鳩居之。此

T2122_.53.0821a25:

宮室未成。身不得居之象也

右十二驗出
搜神異記

T2122_.53.0821a26: 漢竇嬰字王孫。漢孝文帝竇皇后從兄子也。
T2122_.53.0821a27: 封魏其侯爲丞相。後乃免相。及竇皇后崩。嬰
T2122_.53.0821a28: 益疏薄無勢。黜不得志。與太僕灌夫相引薦
T2122_.53.0821a29: 交結其歎。恨相知之晩乎。孝景帝王皇后
T2122_.53.0821b01: 異父同母弟田蚡爲丞相。親幸從衡。使人
T2122_.53.0821b02: 就嬰求城南田數頃。嬰不與曰。老僕雖棄。丞
T2122_.53.0821b03: 相雖貴。寧可以勢相奪乎。灌夫亦助怒之。蚡
T2122_.53.0821b04: 皆恨之。及蚡娶妻。王太后詔。列侯宗室皆往
T2122_.53.0821b05: 賀蚡。灌夫爲人狂酒先嘗。以醉忤蚡不肯賀
T2122_.53.0821b06: 之。竇嬰強衆與倶去。酒酣灌夫行酒至蚡。
T2122_.53.0821b07: 蚡曰。不能滿觚。夫因言辭不遜。蚡遂怒曰。
T2122_.53.0821b08: 此吾驕灌夫之罪也。乃縛＊夫謂長史曰。有
T2122_.53.0821b09: 詔召宗室。而灌夫罵坐不敬。并奏其在郷里
T2122_.53.0821b10: 豪横。處夫棄市。竇嬰還謂其妻曰。終不令灌
T2122_.53.0821b11: 夫獨死而嬰獨生。乃上事具陳。灌夫醉飽事
T2122_.53.0821b12: 不足誅。帝召見之。嬰與蚡互相言短長。帝問
T2122_.53.0821b13: 朝臣。兩人誰是。朝臣多言。嬰是。王太后聞怒
T2122_.53.0821b14: 而不食。曰我在人。皆凌籍吾弟。我百歳後當
T2122_.53.0821b15: 魚肉之中。及出蚡復爲嬰造作惡語。用以聞
T2122_.53.0821b16: 上。天子亦以蚡爲不直。特爲太后故論嬰及
T2122_.53.0821b17: 市。嬰臨死罵曰。若死無知則已。有知要不獨
T2122_.53.0821b18: 死。後月餘蚡病一身盡痛。似有打撃之者。
T2122_.53.0821b19: 但號呼叩頭謝罪。天子使呪鬼者瞻之。見
T2122_.53.0821b20: 竇嬰灌夫共守笞蚡。蚡遂死。天子亦夢見嬰
T2122_.53.0821b21: 而謝之
T2122_.53.0821b22: 晋大將軍王敦枉害刁玄亮。及敦入石頭。夢
T2122_.53.0821b23: 白犬自下天而噬之。既還姑熟遇病。白日
T2122_.53.0821b24: 見刁乘軺車導從吏卒來仰頭瞑目。及入
T2122_.53.0821b25: 攝録敦。敦大悑逃不得脱。死河間。國兵張
T2122_.53.0821b26: 鹿經曠二人。相與皆善。晋太元十四年五
T2122_.53.0821b27: 月五日。共升鍾嶺坐于山椒。＊鹿酗酒失色。
T2122_.53.0821b28: 拔刀斬曠。曠母爾夕夢。曠自説爲＊鹿所殺
T2122_.53.0821b29: 投屍澗中。脱褌覆腹。尋覓之時必難可得。
T2122_.53.0821c01: 當令褌飛起以示處也。明晨追捕一如所言。
T2122_.53.0821c02: ＊鹿知事露欲規叛逸。出門輒見曠手執雙刀
T2122_.53.0821c03: 來擬其面。遂不得去。母具告官。＊鹿以伏
T2122_.53.0821c04: 辜
T2122_.53.0821c05: 晋山陰縣令石密。先經爲御史。枉奏殺典客
T2122_.53.0821c06: 令萬黜。密白日見黜來殺密。密遂死
T2122_.53.0821c07: 晋大司馬桓温。功業殊盛。負其才力。久懷簒
T2122_.53.0821c08: 逆。廢晋帝爲海西公。而立會稽王。是爲簡文
T2122_.53.0821c09: 帝。太宰武陵王晞。性尚武事。好犬馬游獵。温
T2122_.53.0821c10: 常忌之。故加罪状。奏免晞及子綜官。又逼新
T2122_.53.0821c11: 蔡王晃使列晞綜。及前著作郎殷涓太宰長
T2122_.53.0821c12: 史庾清等謀反。頻請殺之。詔特赦晞父子。乃
T2122_.53.0821c13: 徙新安。殷涓父浩。先爲温所廢涓頗有氣
T2122_.53.0821c14: 尚。遂不詣温。而與晞游。温乃疑之。庾乃請
T2122_.53.0821c15: 坐。有才望且宗族甚強。所以並致極法。簡文
T2122_.53.0821c16: 尋崩而皇太子立。遺詔委政於温。依諸葛亮
T2122_.53.0821c17: 王遵舊事。温大怨望。以爲失權。僣逼愈甚。後
T2122_.53.0821c18: 謁簡文高平陵。方欲伏見帝在墳前擧體莫
T2122_.53.0821c19: 衣。語温云。家國不造。委任失所。温答。臣不
T2122_.53.0821c20: 敢。臣不敢。既登車爲左右説之。又問殷涓形
T2122_.53.0821c21: 状。答以肥短。温云。向亦見。在帝側十餘日
T2122_.53.0821c22: 便病。因此憂懣而死
T2122_.53.0821c23: 秦姚萇字景茂。赤亭羗也。父弋仲事石勒。
T2122_.53.0821c24: 石氐既滅。萇隨其兄衰。與苻永固戰於三原。
T2122_.53.0821c25: 軍敗衰死。萇乃降永固。即受祿位。累加爵
T2122_.53.0821c26: 邑。及轉龍驤將軍督梁益州諸軍事。永固謂
T2122_.53.0821c27: 之曰。朕昔以龍驤建業。此號未曾假人。今持
T2122_.53.0821c28: 山南委卿。故特以相授。其蒙寵任優隆如此。
T2122_.53.0821c29: 後隨永固子叡討慕容泓。爲泓所敗。叡獨死
T2122_.53.0822a01: 之。萇遣長史。詣永固謝罪。永固怒既甚。即戮
T2122_.53.0822a02: 其使。益萇恐懼。遂奔西州。邀聚士卒而自
T2122_.53.0822a03: 樹置。永固頻爲慕容沖所敗。沖轉侵逼。永固
T2122_.53.0822a04: 又見妖怪屡起。遂走五將山。萇即遣驍騎將
T2122_.53.0822a05: 軍呉中圍永固。中執永固以送。萇即日囚之。
T2122_.53.0822a06: 以求傳國璽及令禪讓。永固不從。數以叛逆
T2122_.53.0822a07: 之罪。萇遂殺之。遂稱帝。後又掘永固屍。鞭
T2122_.53.0822a08: 撻無數。裸剥衣裳。薦之以棘。掘坎埋之。及萇
T2122_.53.0822a09: 遇疾。即夢永固將天官使者及鬼兵數百。突
T2122_.53.0822a10: 入營中。萇甚悚愕走入後帳。宮人逆來刺
T2122_.53.0822a11: 鬼。誤中萇陰。鬼即相謂曰。正著死所。拔去矛
T2122_.53.0822a12: 刃。出血石餘。忽然驚寤。即患陰腫。令醫＊刺
T2122_.53.0822a13: 之。流血如夢。又狂言曰。殺陛下者臣兄襄
T2122_.53.0822a14: 耳。非臣萇罪。願不賜枉。後三日萇死
T2122_.53.0822a15: 秦李雄既王於蜀。其第四子期從叔壽襲期。
T2122_.53.0822a16: 而廢爲邛都公。尋復殺之。而壽自立。壽性素
T2122_.53.0822a17: ＊匈佷猜忌。僕射蔡射等。以正直忤旨。遂
T2122_.53.0822a18: 誅之。無幾壽病。常見李期蔡射而爲祟。歐血
T2122_.53.0822a19: 而死
T2122_.53.0822a20: 宋高平金郷張超。與同縣翟願不和。願以宋
T2122_.53.0822a21: 元嘉中爲方與令。忽爲人所殺。咸疑是超。超
T2122_.53.0822a22: 金郷後除縣職。解官還家。入山栰林。翟兄子
T2122_.53.0822a23: 銅烏執弓持矢。并齎酒醴就山貺之。斟酌已
T2122_.53.0822a24: 畢。銅烏曰。明府昔害民叔。無縁同戴天日。引
T2122_.53.0822a25: 弓射之即死。銅烏其夜見超云。我不殺汝叔。
T2122_.53.0822a26: 枉見殘害。今已上訴。故來相報。引刀＊刺之。
T2122_.53.0822a27: 吐血而死
T2122_.53.0822a28: 宋下邳張裨者。家世冠族。末葉衰微。有孫
T2122_.53.0822a29: 女。姝好美色。隣人求娉爲妾。＊裨以舊門之
T2122_.53.0822b01: 後。恥而不許。隣人忿之乃焚其屋。＊裨遂燒
T2122_.53.0822b02: 死。其息邦先行不在。後還亦知情状。而畏隣
T2122_.53.0822b03: 人之勢。又貪其財而不言。嫁女與之。後經
T2122_.53.0822b04: 一年邦夢見＊裨曰。汝爲兒子逆天不孝。棄親
T2122_.53.0822b05: 就疏。僣同兇黨。便捉邦頭。以手中桃杖＊刺
T2122_.53.0822b06: 之。邦因病兩宿歐血而死。邦死之日。隣人
T2122_.53.0822b07: 又見＊裨排門直入。張目攘袂曰。君恃貴縱
T2122_.53.0822b08: 惡。酷暴之甚。枉見殺害。我已上訴事獲申雪。
T2122_.53.0822b09: 却後數日令君知之。隣人得病尋亦殞歿
T2122_.53.0822b10: 宋世永康人呂慶祖。家甚温富。當使一奴名
T2122_.53.0822b11: 教子守視墅舍。以元嘉中便往案行。忽爲人
T2122_.53.0822b12: 所殺。族弟無期先大擧慶祖錢。咸謂爲害。無
T2122_.53.0822b13: 期齎羊酒脯。至柩所而祝曰。君荼酷如此。
T2122_.53.0822b14: 乃云。是我魂而有靈使知其主。既還至三
T2122_.53.0822b15: 更。見慶祖來云。近履行見教子畦疇不理。許
T2122_.53.0822b16: 當痛治奴。奴遂以斧斫我背。將帽塞口。因
T2122_.53.0822b17: 得齧奴三指。悉皆破碎。便取刀＊刺我頸。曳
T2122_.53.0822b18: 著後門。初見殺時。諸從行人亦在其中。奴今
T2122_.53.0822b19: 欲叛。我已釘其頭著壁。言畢而滅。無期早
T2122_.53.0822b20: 旦以告其父母。潜視奴所住壁。果有一把髮。
T2122_.53.0822b21: 以竹釘之。又看其指並見破傷。録奴詰驗臣
T2122_.53.0822b22: 伏。又問。汝既反逆。何以不叛。奴云。頭如被
T2122_.53.0822b23: 繋。欲逃不得。諸同見者。事事相苻。即焚教子

T2122_.53.0822b24:

并其二息

右九驗出
寃魂志

T2122_.53.0822b25: 唐齊州高遠縣人杜通達。貞觀年中。縣丞命
T2122_.53.0822b26: 令送一僧向北。通達見僧經箱。謂言。其中
T2122_.53.0822b27: 總是絲絹。乃與妻共計撃僧殺之。僧未死間。
T2122_.53.0822b28: 誦呪三兩句。遂有一蠅飛入其鼻。久悶不出。
T2122_.53.0822b29: 通達眼鼻遽喎眉鬚即落。迷惑失道精神沮
T2122_.53.0822c01: 喪。未幾之間便遇惡疾。不經一年而死。臨終
T2122_.53.0822c02: 之際蠅遂飛出。還入妻鼻。其妻得病。歳餘復
T2122_.53.0822c03: 卒
T2122_.53.0822c04: 唐河間邢文宗。家接幽燕。禀性麁險。貞觀年
T2122_.53.0822c05: 中。忽遭惡風疾。旬日之間眉鬚落盡。於後
T2122_.53.0822c06: 就寺歸懺。自云。近者使向幽州路。逢一客將
T2122_.53.0822c07: 絹十餘匹。逈澤無人。因即却殺。此人云。將
T2122_.53.0822c08: 向城内欲買經紙。終不得免。少間屬一老
T2122_.53.0822c09: 僧復欲南出遇文宗。懼事發覺揮刀擬僧。僧
T2122_.53.0822c10: 叩頭曰。乞存性命。誓願終身不言。文宗殺之。
T2122_.53.0822c11: 棄之草間。經二十餘日。行還過僧死處。時當
T2122_.53.0822c12: 暑月。疑皆爛壞。試往視之。儼如生日。宗因
T2122_.53.0822c13: 下馬以策築僧之口。口出一蠅。飛鳴清徹。
T2122_.53.0822c14: 直入宗鼻。久悶不出。因得大患。歳餘而死

T2122_.53.0822c15:

右二驗出
冥報拾遺

T2122_.53.0822c16: 法苑珠林卷第七十
T2122_.53.0822c17:
T2122_.53.0822c18:
T2122_.53.0822c19:
T2122_.53.0822c20: 法苑珠林卷第七十一
T2122_.53.0822c21: 　＊西明寺沙門釋道＊世撰　
T2122_.53.0822c22: 罪福篇第八十
T2122_.53.0822c23: 欲蓋篇第八十一

T2122_.53.0822c24:

罪福篇

此有四部

T2122_.53.0822c25: 述意部　業行部　罪行部　福行部
T2122_.53.0822c26: 述意部第一
T2122_.53.0822c27: 夫善惡相翻明闇相反。罪福冥對。皎若目
T2122_.53.0822c28: 前。所以惡名俯墜。善謂清升。福是富饒。禍
T2122_.53.0822c29: 爲摧折。故知罪惡之法。不可弗除。福善之功。

Footnote:

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