SAT DB

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。
T2122_.53.0823a01: 無宜不造。聖教明白。＊升沈可觀也
T2122_.53.0823a02: 業行部第二
T2122_.53.0823a03: 述曰。此行名聖説不定。所謂罪行諸經。或
T2122_.53.0823a04: 説名黒黒業及不善業。凡夫福行諸經。或説
T2122_.53.0823a05: 名黒白業及以善業。名雖種種行體無殊。行
T2122_.53.0823a06: 體云何。如智論説。殺害等是不善業。布施
T2122_.53.0823a07: 等是善業。此則是説罪福二行。言殺等者。等
T2122_.53.0823a08: 取十惡。齊名罪行。言施等者。等取事中戒定
T2122_.53.0823a09: 等業。同是世善。倶名福行。此世善中。八禪定
T2122_.53.0823a10: 者。望欲界亂善。名不動行。若望出世理觀智
T2122_.53.0823a11: 慧。此縁事住。則名福行。如説六度。前五度中
T2122_.53.0823a12: 所有禪定。通亦名福。但諸罪福人行不同。或
T2122_.53.0823a13: 專修福。或唯造罪。或復有人罪福倶行。專修
T2122_.53.0823a14: 福者。所謂淨心。爲益他人行施戒等。唯造罪
T2122_.53.0823a15: 者。謂無慈潤。動身口意皆爲損他。罪福倶者。
T2122_.53.0823a16: 謂修福時。内心不淨。或兼損物。此則是其欲
T2122_.53.0823a17: 界雜業非純淨故。亦名不淨。若論罪行。麁顯
T2122_.53.0823a18: 可知。若論雜業。與淨福行。有同有異。稍隱難
T2122_.53.0823a19: 知。謂諸修福據其外相。事中信樂所作皆同。
T2122_.53.0823a20: 若據内心爲自爲他。所求各別。精麁不等。以
T2122_.53.0823a21: 諸修福外同内異。故有純雜二業不同。若能
T2122_.53.0823a22: 調心慈悲愍物。隨所施爲皆成大善。若不守
T2122_.53.0823a23: 念視相修福。内麁外細唯成雜業。稱彼愚情。
T2122_.53.0823a24: 雖謂過世理實違道。亦非淨福。以修福時不
T2122_.53.0823a25: 觀生空。我倒常行遍通三性。所有作業與倒
T2122_.53.0823a26: 相應。是假取性。是故違道。以不善心多求
T2122_.53.0823a27: 世報。又多求名。故非淨福。以此純雜世俗多
T2122_.53.0823a28: 迷。今略偏論。令人識行
T2122_.53.0823a29: 先論雜業。後明淨福。但諸雜業自有麁細。麁
T2122_.53.0823b01: 者爲惡兼損他人。細者自爲唯求世報。先論
T2122_.53.0823b02: 麁雜。若就施論。或有非法取財施者。如盜他
T2122_.53.0823b03: 物以用布施。此感來報還常衰耗。施已生悔
T2122_.53.0823b04: 得果亦然。故優婆塞戒經云。若人施已生於
T2122_.53.0823b05: 悔心。若劫他財持以布施。是人未來雖得財
T2122_.53.0823b06: 物常耗不集。或有爲施兼損他者。謂若施時
T2122_.53.0823b07: 不正念善。或生瞋恚。或起高慢。當墮惡道。雖
T2122_.53.0823b08: 得福報畜中別受。不感人天。故分別業報經
T2122_.53.0823b09: 偈云
T2122_.53.0823b10:     修行大布施急性多瞋怒
T2122_.53.0823b11:     不依正憶念後作大龍身
T2122_.53.0823b12:     能修大布施高心 &T020717;

蔑人
T2122_.53.0823b13:     由斯業行生大力金翅鳥
T2122_.53.0823b14: 若爲修福求世報者。如捨財時。自求來報。或
T2122_.53.0823b15: 恐身財無常故捨。或爲名聞專求自益。此非
T2122_.53.0823b16: 慈悲爲濟貧苦。猶如市易非純淨業。是以經
T2122_.53.0823b17: 中名不淨施。如百論説。爲布施者是名不
T2122_.53.0823b18: 淨。施如市易。故報有二種。現報者。名稱敬愛
T2122_.53.0823b19: 等。後報者。後世富貴等。名不淨施。譬如賈
T2122_.53.0823b20: 客遠到他方。雖持雜物多所饒益。然非憐愍
T2122_.53.0823b21: 衆生。以自求利故。是業不淨。布施求報亦復
T2122_.53.0823b22: 如是。以此證知。無實慈愍。自求名稱。或爲
T2122_.53.0823b23: 來報。縱雖廣施。皆非淨業。業非淨故。得報
T2122_.53.0823b24: 不精。故分別業報經云若爲生天施。或復求
T2122_.53.0823b25: 名聞。酬恩及望報。恐悑故行施。獲果不清
T2122_.53.0823b26: 淨。所受多麁澁。施行既爾。戒等諸善不淨同
T2122_.53.0823b27: 此。故百論云。不淨持戒者。自求樂報。若持戒
T2122_.53.0823b28: 求天上。與天女娯樂。若人中富貴受五欲樂。
T2122_.53.0823b29: 爲婬欲故。如覆相者。内欲他色外詐親善。是
T2122_.53.0823c01: 名不淨。此外細心不淨持戒。如阿難語難陀
T2122_.53.0823c02: 説偈云
T2122_.53.0823c03:     如羝羊相觸將前而更却
T2122_.53.0823c04:     汝爲欲持戒其事亦如是
T2122_.53.0823c05: 開心專爲益他。得福則多。又於施境有貧有
T2122_.53.0823c06: 病。或有知法而乏所須。若施令彼得益長善。
T2122_.53.0823c07: 所施有宜獲福則多。故賢愚經云。佛讃五施。
T2122_.53.0823c08: 得福無量。所謂施遠來者。遠去者。病痩者。於
T2122_.53.0823c09: 飢餓時。施於飮食。施知法人。如是五施現世
T2122_.53.0823c10: 獲福。此施有宜現獲多福。不同求名施非要
T2122_.53.0823c11: 處雖多割捨不得淨報。又隨喜他施者。若望
T2122_.53.0823c12: 諸極麁造不善者。是其細罪亦得名善。若望
T2122_.53.0823c13: 離欲及專爲他。此之雜業則是其罪。故智度
T2122_.53.0823c14: 論云。麁人有麁罪。細人有細罪。故此雜業罪
T2122_.53.0823c15: 福倶行。望心非純是不淨業。上來明其罪福
T2122_.53.0823c16: 倶行。是其欲界不淨雜業竟。若論雜業翻前
T2122_.53.0823c17: 可知。故百論云。淨施者。若人愛敬利益得福
T2122_.53.0823c18: 亦多。故因果經偈云
T2122_.53.0823c19:     若有貧窮人無財可布施
T2122_.53.0823c20:     見他修施時而生隨喜心
T2122_.53.0823c21:     隨喜之福報與施等無異
T2122_.53.0823c22: 又丈夫論偈云
T2122_.53.0823c23:     悲心施一人功徳大如地
T2122_.53.0823c24:     爲己施一切得報如芥子
T2122_.53.0823c25:     救一厄難人勝餘一切施
T2122_.53.0823c26:     衆星雖有光不如一明月
T2122_.53.0823c27: 若諸凡夫造其罪福。不解因果善惡無性。是
T2122_.53.0823c28: 爲迷事取性。常繋三有。故智度論云。譬如
T2122_.53.0823c29: 蠅無處不著。唯不著火焔。衆生愛著亦復如
T2122_.53.0824a01: 是。是善不善法中皆著。乃至非想亦著。唯
T2122_.53.0824a02: 不著般若波羅蜜性空大火。以此證知。無善
T2122_.53.0824a03: 惡性常輪五道。即當無佛性衆生也。此略明
T2122_.53.0824a04: 凡夫罪福二行迷事取性。所依經論竟
T2122_.53.0824a05: 罪行部第三
T2122_.53.0824a06: 述曰。此明聖者就後福行。説有罪行者。但此
T2122_.53.0824a07: 罪行妄見境染。執定我人取著違順。便令自
T2122_.53.0824a08: 他皆成惡業。是以經云。貪欲不生滅。不能
T2122_.53.0824a09: 令心惱。若人有我心。及有得見者。是人爲貪
T2122_.53.0824a10: 慾。將入於地獄。是故心外雖無別境。稱彼
T2122_.53.0824a11: 迷情強見起染。如夢見境起諸貪瞋。稱彼夢
T2122_.53.0824a12: 者謂實不虚。理實無境唯情妄見。故智度論
T2122_.53.0824a13: 説。如夢中無善事而善。無瞋事而瞋。無＊悑
T2122_.53.0824a14: 事而＊悑。三界衆生亦復如是。無明眠故不應
T2122_.53.0824a15: 瞋而瞋等。故知心外雖無別境。稱彼迷情妄
T2122_.53.0824a16: 見起染。心外雖無地獄等相。惡業成時妄見
T2122_.53.0824a17: 受苦
T2122_.53.0824a18: 如正法念經云。閻魔羅人非是衆生。罪人見
T2122_.53.0824a19: 之謂是衆生。手中執持焔然鐵鉗。彼地獄人
T2122_.53.0824a20: 惡業既盡。命終之後不復見於閻羅獄卒。何
T2122_.53.0824a21: 以故。以彼非是衆生數故。如油炷盡則無有
T2122_.53.0824a22: 燈。業盡亦爾。不復見於閻羅獄卒。如閻浮提
T2122_.53.0824a23: 日光既現則無暗冥。惡業盡時閻羅獄卒亦
T2122_.53.0824a24: 復如是。惡眼惡口如衆生相。可畏之色當悉
T2122_.53.0824a25: 磨滅。如破畫壁畫亦隨滅惡業畫壁亦復如
T2122_.53.0824a26: 是。不復見於閻羅獄卒可畏之色。以此文證。
T2122_.53.0824a27: 衆生惡業應受苦者。自然無中妄見地獄。問
T2122_.53.0824a28: 曰。見地獄者。所見獄卒及虎狼等可使妄見。
T2122_.53.0824a29: 彼地獄處閻羅在中。判諸罪人。則有此境。云
T2122_.53.0824b01: 何言無。答曰。彼見獄主亦是妄見。直是罪人
T2122_.53.0824b02: 惡業熏心令心變異。無中妄見。實無地獄閻
T2122_.53.0824b03: 羅在中。故唯識論云。如地獄中無地獄主。而
T2122_.53.0824b04: 地獄衆生依自然業。見地獄主與種種苦。而
T2122_.53.0824b05: 起心見此是地獄處。此是夜時。此是晝時。
T2122_.53.0824b06: 我以惡業故見狗見烏。或見山壓。以此文證。
T2122_.53.0824b07: 善惡熏心。令心異見。實無地獄。是故心外雖
T2122_.53.0824b08: 無地獄。惡業成時強自妄見。問曰。此苦業報
T2122_.53.0824b09: 既非善事。寧不直爾説善令習。何須稱情説
T2122_.53.0824b10: 苦業耶。答曰。善惡因果法須相對。若不説其
T2122_.53.0824b11: 貪等是過。何由得顯施等是善。若不宣説三
T2122_.53.0824b12: 塗是苦。無由得顯人天等樂。是故須説凡夫
T2122_.53.0824b13: 罪行。令人識知厭離歸善。若鈍根者。聞此苦
T2122_.53.0824b14: 業生厭離時。即求世樂。因此轉心修諸福業。
T2122_.53.0824b15: 若利根者。聞此苦業生厭離時。即求解脱。因
T2122_.53.0824b16: 此轉心能修道觀。便於惑中得起出因。故經
T2122_.53.0824b17: 説言。一切煩惱皆是佛種。故知苦業厭離之
T2122_.53.0824b18: 本起善之縁。是故須説。若不説此惡業罪行。
T2122_.53.0824b19: 衆生不識常行不斷。雖稱情見説諸過惡。然
T2122_.53.0824b20: 實心外無別業苦。唯識無境心體常淨。故
T2122_.53.0824b21: 經説言。雖説貪欲之過。而不見法有可貪者。
T2122_.53.0824b22: 雖説瞋恚之過。而不見法有可瞋者。雖説愚
T2122_.53.0824b23: 癡之過。而知諸法不癡無礙。雖示衆生墮三
T2122_.53.0824b24: 惡道＊悑畏之苦。而不得地獄餓鬼畜生之相。
T2122_.53.0824b25: 以此文證。知罪行因果唯心無外。凡愚不解。
T2122_.53.0824b26: 稱情方便。須説業苦。向來兩門。就其實教。説
T2122_.53.0824b27: 罪體眞。無別可破。以愚未解。須定説罪。此是
T2122_.53.0824b28: 別明愚人迷眞妄解。故須定説罪行意也
T2122_.53.0824b29: 福行部第四
T2122_.53.0824c01: 述曰。此明福行者。對前罪行説此福行。先明
T2122_.53.0824c02: 凡夫修欲界善者。但使亂心修諸事福。定生
T2122_.53.0824c03: 下界名欲界業。五道之中皆悉得起。先就地
T2122_.53.0824c04: 獄述者。依毘曇説。地獄之人亦有三善業。即
T2122_.53.0824c05: 是意地三善根。此唯成就非是現行。以是難
T2122_.53.0824c06: 處多不聞法思量趣道。故無現行。若論生得
T2122_.53.0824c07: 善根。地獄亦有。如仙譽國王殺五百婆羅門
T2122_.53.0824c08: 生地獄中。發生信心生甘露國。故知現行。若
T2122_.53.0824c09: 依成論。亦説地獄有善現行。雖無力勵方便
T2122_.53.0824c10: 起善修獲聖道。然有生得善根起善。謂諸
T2122_.53.0824c11: 衆生無始已來。曾修世間信進念等。未起邪
T2122_.53.0824c12: 見謗無因果。此善不滅。生便得之。名爲生得
T2122_.53.0824c13: 善。依此善根得起善心。若有宿業感縁強者。
T2122_.53.0824c14: 大聖現化令苦止息。爲説道法得修方便。第
T2122_.53.0824c15: 二畜生龍等亦有修善。如涅槃經。佛説義時。
T2122_.53.0824c16: 無量鳥獸發菩提心生於天上。若依毘曇。鬼
T2122_.53.0824c17: 畜十善非律儀攝。以其身口七善律儀。普於
T2122_.53.0824c18: 一切衆生處起。以鬼神不能受故。故薩婆多
T2122_.53.0824c19: 論。畜生以癡鈍故不發律儀。若依成論。鬼
T2122_.53.0824c20: 神畜等亦有得戒
T2122_.53.0824c21: 若就人中。北單越人唯成意地三善業道。而
T2122_.53.0824c22: 不現行。不斷善故。至劫盡時人皆修禪。彼獨
T2122_.53.0824c23: 不能離欲非分。自餘三方皆有十善有不具
T2122_.53.0824c24: 者
T2122_.53.0824c25: 若就欲界六天以論。即無出家別解脱戒。但
T2122_.53.0824c26: 有十善及在家戒。故成論云。如天帝釋多受
T2122_.53.0824c27: 八戒。龍等亦受。不局在人。若論色界諸天
T2122_.53.0824c28: 以論。依毘曇。生上失下。上界不起下界善業。
T2122_.53.0824c29: 以其界地因果斷故。身生上界下地法斷。此
T2122_.53.0825a01: 據有漏。在下成上。生上失下。便不修起。若
T2122_.53.0825a02: 依成論。上得成下。亦得寄起下界善業。如諸
T2122_.53.0825a03: 梵天見佛禮拜發言讃歎。即是散善。此是寄
T2122_.53.0825a04: 起欲界善業。若依毘曇毘婆沙論等。梵天禮
T2122_.53.0825a05: 讃非欲界善。是其初禪威儀心起。據此所
T2122_.53.0825a06: 依無記非善。據外身口是上色業。此明欲界
T2122_.53.0825a07: 亂善福業依身起處竟
T2122_.53.0825a08: 第二明色界四禪定業依身起處。若鬼畜中
T2122_.53.0825a09: 値聖強縁能寤道者。亦得修起。以其無漏
T2122_.53.0825a10: 依禪起故。縱無根本深定正體。必有麁淺未
T2122_.53.0825a11: 來禪心。此未來禪是色界業。依此未來斷欲
T2122_.53.0825a12: 結時。此業則招初禪梵果。若就人天以論修
T2122_.53.0825a13: 色界業。除北單越無修禪者。自餘三方及欲
T2122_.53.0825a14: 界天。皆得修起色界十善。謂得禪者意地有
T2122_.53.0825a15: 三。所謂無貪無瞋正見。若論身口七善業者。
T2122_.53.0825a16: 謂依定心發得禪戒。禪戒則是身口七善。故
T2122_.53.0825a17: 得禪時有色十善。若就無色諸天以論。依毘
T2122_.53.0825a18: 曇。無色界天不得修起色界定業。生上捨
T2122_.53.0825a19: 下。界地斷故。若依成論。凡生無色亦得起下
T2122_.53.0825a20: 色界中業。此明色。界禪定福業十善業道依
T2122_.53.0825a21: 身起處。若論無色四空定業依身起處。三界
T2122_.53.0825a22: 人天皆得修起。上來明諸福行依身起處竟。
T2122_.53.0825a23: 若論聖人起福。非關凡夫。希望故述
T2122_.53.0825a24: 頌曰
T2122_.53.0825a25:     尋因途乃異及捨趣猶輕
T2122_.53.0825a26:     苦極思歸樂樂極苦還生
T2122_.53.0825a27:     豈非罪福別皆由封著情
T2122_.53.0825a28:     若斷有漏業常見法身明

T2122_.53.0825a29:

感應縁

略引
一驗

T2122_.53.0825b01: 唐武徳中。遂州總管府記室參軍孔恪暴病
T2122_.53.0825b02: 死。一日而蘇。自説被收至官所問何故殺牛
T2122_.53.0825b03: 兩頭。恪云。不殺。官曰。汝弟證汝殺。何故不
T2122_.53.0825b04: 招。因呼恪弟。弟死已數年矣。既至枷械甚
T2122_.53.0825b05: 嚴。官問。汝所言兄殺牛虚實。弟曰。兄前奉
T2122_.53.0825b06: 使招慰獠賊。使某殺牛會之。實奉兄命。非自
T2122_.53.0825b07: 殺也。恪曰。使弟殺牛會是實。然國事也。恪何
T2122_.53.0825b08: 有罪焉。官曰。汝殺會獠。以招慰爲功。用求官
T2122_.53.0825b09: 賞。以爲己利。何云國事也。因謂恪弟曰。以汝
T2122_.53.0825b10: 證兄。故久留汝。兄今既遣殺。汝便無罪。放
T2122_.53.0825b11: 任受生。言訖弟忽不見。亦竟不得言叙。官
T2122_.53.0825b12: 又問恪。因何復殺兩鴨。恪曰。前任縣令。殺鴨
T2122_.53.0825b13: 供官客耳。豈恪罪耶。官曰。官客自有料無鴨。
T2122_.53.0825b14: 汝以鴨供之。將以美譽。非罪如何。又問。何故
T2122_.53.0825b15: 復殺鷄卵六枚。曰平生不食鷄卵。唯憶小年
T2122_.53.0825b16: 九歳時寒食日。母毎與六卵因煮食之。官曰。
T2122_.53.0825b17: 然欲推罪母也。恪曰。不敢。但説其因耳。此
T2122_.53.0825b18: 自恪殺之也。官曰。汝殺他命。當自受之。言訖
T2122_.53.0825b19: 忽有數十人。皆來執恪。將出去。恪大呼曰。官
T2122_.53.0825b20: 府亦大枉濫。官聞之呼還曰。何枉濫。恪曰。生
T2122_.53.0825b21: 來有罪皆不遺。生來修福皆不見記者。豈非
T2122_.53.0825b22: 濫耶。官問主司。恪有何福。何爲不録。主司
T2122_.53.0825b23: 對曰。福亦皆録。量罪多少。若福多罪少。先令
T2122_.53.0825b24: 受福。罪多福少。先令受罪。然恪福少罪多。故
T2122_.53.0825b25: 未論其福。官怒曰。雖先受罪何不唱福示之。
T2122_.53.0825b26: 命鞭主司一百。倏忽鞭訖。血流濺地。既而唱
T2122_.53.0825b27: 恪生來所修之福。亦無遺者。官謂恪曰。汝應
T2122_.53.0825b28: 先受罪。我更令汝歸七日。可勤追福。因遣人
T2122_.53.0825b29: 送出將蘇。恪大集僧尼行道懺悔。精勤苦行。
T2122_.53.0825c01: 自説其事。至七日家人辭決。俄而命終。臨家

T2122_.53.0825c02:

兄爲遂府屬。故委之也

右一驗出
冥報記

T2122_.53.0825c03:

欲蓋篇第八十一

此有二部

T2122_.53.0825c04: 五欲部第一五蓋部第二

T2122_.53.0825c05:

五欲部

此有四部

T2122_.53.0825c06:   述意部　欲繋部　欲障部　呵欲部
T2122_.53.0825c07: 述意部第一
T2122_.53.0825c08: 竊尋經論。行者修道。皆云五欲是障道本。若
T2122_.53.0825c09: 不學斷無由證聖。欲知根本略述三種。一自
T2122_.53.0825c10: 内五根。二外諸五塵。三所生五識。由此三故
T2122_.53.0825c11: 能生染欲。故涅槃經云。善男子。譬如惡象心
T2122_.53.0825c12: 未調順。有人乘之不隨意去。遠離城邑至空
T2122_.53.0825c13: 曠處。不能善攝。此五根者亦復如是。將人遠
T2122_.53.0825c14: 離涅槃城邑。至於生死曠野之處。善男子。譬
T2122_.53.0825c15: 如佞臣教王作惡。五根佞臣亦復如是。常教
T2122_.53.0825c16: 衆生造無量惡。譬如惡子不受師長父母教
T2122_.53.0825c17: 勅。則無惡不造。不調五根亦復如是。不受師
T2122_.53.0825c18: 長善言教勅。無惡不造。善男子。凡夫之人不
T2122_.53.0825c19: 攝五根。常爲地獄畜生餓鬼之所賊害。亦如
T2122_.53.0825c20: 怨盜害及善人。又遺教經云。五根賊禍殃及
T2122_.53.0825c21: 累世。爲害甚重。不可不愼。是故智者。制而
T2122_.53.0825c22: 不隨。持之如賊。假令縱之。皆亦不久。見其磨
T2122_.53.0825c23: 滅也。夫論蓋者。是蔭覆義。謂覆障行者令志
T2122_.53.0825c24: 性昏沈。定慧不明隱沒善人。是修正道障故
T2122_.53.0825c25: 名爲蓋。故對法論云。此蓋能令善品不得顯
T2122_.53.0825c26: 了。是蓋義。覆蔽其心障諸善品令不得轉。故
T2122_.53.0825c27: 名蓋義。前之五欲。從外五塵而生。此之五蓋。
T2122_.53.0825c28: 從内五根而發也
T2122_.53.0825c29: 欲繋部第二
T2122_.53.0826a01: 述曰。夫論五欲者。既有其根便發五欲。繋縛
T2122_.53.0826a02: 衆生不得解脱。故涅槃經云。凡夫之人五欲
T2122_.53.0826a03: 所縛。令魔波旬自在將去。如彼獵師檎拊獼
T2122_.53.0826a04: 猴擔負歸家。善男子。譬如國王安住己界身
T2122_.53.0826a05: 心安樂。若至他界則得衆苦。一切衆生亦復
T2122_.53.0826a06: 如是。若能自住於己境界則得安樂。若至他
T2122_.53.0826a07: 界。則遇惡魔受諸苦惱。自境界者。謂四念處。
T2122_.53.0826a08: 他境界者。謂五欲也。五欲者。男女身上色聲
T2122_.53.0826a09: 香味觸等是也。即此五欲希須爲義。貪著五
T2122_.53.0826a10: 塵。名爲欲也。并意識觸縁之境。名曰法塵。
T2122_.53.0826a11: 此之六塵非直名爲塵。所行處復得惡賊之
T2122_.53.0826a12: 名。故涅槃經云。如六大賊能劫一切人民財
T2122_.53.0826a13: 寶。六塵惡賊亦復如是。能劫一切衆生善財。
T2122_.53.0826a14: 如六大賊若入人舍。則能劫奪現家所有。不
T2122_.53.0826a15: 擇好惡。令巨富者忽爾貧窮。是六塵賊亦復
T2122_.53.0826a16: 如是。若入人根則能劫奪一切善法。善法既
T2122_.53.0826a17: 盡。貧窮孤露。作一闡提。是故菩薩諦觀六塵
T2122_.53.0826a18: 如六大賊
T2122_.53.0826a19: 欲障部第三
T2122_.53.0826a20: 述曰。夫論欲過者。謂五欲弊魔六塵惡賊。佛
T2122_.53.0826a21: 判邪惑。迷障佛性故。涅槃經云。衆生五識雖
T2122_.53.0826a22: 非一念。然是有漏。復是邪倒。増長諸漏爲一
T2122_.53.0826a23: 切凡夫。取著於色乃至著識。以著色故則生
T2122_.53.0826a24: 貪心。生貪心故爲色繋縛。乃至爲識之所繋
T2122_.53.0826a25: 縛。以繋縛故則不得免。於生老病死憂悲大
T2122_.53.0826a26: 苦一切煩惱。又云。若有菩薩自言戒淨。雖復
T2122_.53.0826a27: 不與女人和合言語嘲調。聽其音聲。然見男
T2122_.53.0826a28: 子隨逐女時。或見女人隨逐男時。便生貪著。
T2122_.53.0826a29: 如是菩薩成就欲法。毀破淨戒。汚辱梵行。令
T2122_.53.0826b01: 戒雜穢。不得名爲淨戒具足。又智度論云。菩
T2122_.53.0826b02: 薩觀種種不淨。於諸衰中女衰最重。刀火雷
T2122_.53.0826b03: 電霹靂怨家。毒蛇之屬猶可暫近。女人慳妬
T2122_.53.0826b04: 瞋諂妖穢。鬪諍貪嫉不可親近。何以故。女子
T2122_.53.0826b05: 小人心淺智薄。唯欲是親。不觀富貴智徳名
T2122_.53.0826b06: 聞。專行欲惡破人善根。桎梏枷鎖閉繋囹圄。
T2122_.53.0826b07: 雖曰難解猶尚易開。女鎖繋人染著根深。無
T2122_.53.0826b08: 可得脱。衆病最重。如佛偈言
T2122_.53.0826b09:     寧以熱鐵踠轉眼中不以染心
T2122_.53.0826b10:     邪視女色含笑作姿憍慢著想
T2122_.53.0826b11:     迴面 &T030502;

眼美言妬瞋行歩妖穢
T2122_.53.0826b12:     以惑於人婬羅慾網人皆沒身
T2122_.53.0826b13:     坐臥行立迴盻巧媚薄智愚人
T2122_.53.0826b14:     爲之所醉執劍向敵是猶可勝
T2122_.53.0826b15:     女賊害人是不可禁蚖蛇含毒
T2122_.53.0826b16:     猶可手捉女情惑人是不可觸
T2122_.53.0826b17:     有智之人所不應視若欲觀之
T2122_.53.0826b18:     當如母姉諦視觀之不淨填積
T2122_.53.0826b19:     婬火不除爲之燒滅
T2122_.53.0826b20: 色過既爾。自餘香味觸等例皆如然。一切衆
T2122_.53.0826b21: 生無始＊已來。永沈生死不能出離者。寔由
T2122_.53.0826b22: 女色。繋縛難脱。盲無慧眼。見生死坑致之陷
T2122_.53.0826b23: 墜。今惟道俗不觀欲患。向之馳走。何日返
T2122_.53.0826b24: 之。得免斯過。心＊常被染不能暫捨。戒尚不
T2122_.53.0826b25: 存焉有定慧。佛性觀哉。故涅槃經偈云
T2122_.53.0826b26:     作惡不即受如乳即成酪
T2122_.53.0826b27:     猶灰覆火上愚者輕蹈之
T2122_.53.0826b28: 呵欲部第四
T2122_.53.0826b29: 如智度論云。行者當訶五欲云。哀哉衆生。常
T2122_.53.0826c01: 爲五欲所惱。而求之不已。將墜大坑。得之轉
T2122_.53.0826c02: 劇。如火炙疥。五欲無益。如狗齩骨。五欲増
T2122_.53.0826c03: 爭。如鳥競肉。五欲燒人。如逆風執炬。五欲
T2122_.53.0826c04: 害人。如踐惡蛇。五欲無實。如夢所得。五欲不
T2122_.53.0826c05: 久。如假借須臾。世人愚惑貪著五欲。至死不
T2122_.53.0826c06: 捨。爲之後世受無量苦。此之五欲得時須
T2122_.53.0826c07: 臾樂。失時爲大苦。如蜜塗刀舐者貪甜不知
T2122_.53.0826c08: 傷舌。其五欲者。名爲色聲香味觸。此之五事
T2122_.53.0826c09: 禪家正障。若欲修定皆應棄之
T2122_.53.0826c10: 第一呵色欲過。如頻婆娑羅王。以色故身入
T2122_.53.0826c11: 敵國。獨在婬女阿梵婆羅房中。憂填王。以
T2122_.53.0826c12: 色染故截五百仙人手足。如是等種種因縁。
T2122_.53.0826c13: 是名呵色欲過失
T2122_.53.0826c14: 第二呵聲欲過者。如聲相不停。暫聞即滅。愚
T2122_.53.0826c15: 癡之人不解聲相無常變失。故於音聲中妄
T2122_.53.0826c16: 生好樂。於已過之聲念而生著。如五百仙人
T2122_.53.0826c17: 在山中住。甄陀羅女於雪山池中浴。聞其歌
T2122_.53.0826c18: 聲即失禪定。心醉狂逸不能自持。失諸功徳
T2122_.53.0826c19: 後墮惡道。有智之人觀聲生滅。前後不倶無
T2122_.53.0826c20: 相及者。作如是知。則不染著。若斯人者。諸天
T2122_.53.0826c21: 音樂尚不能亂。何況人聲。如是等種種因縁。
T2122_.53.0826c22: 是名呵聲欲過失。故論云。如五百仙人飛行
T2122_.53.0826c23: 時聞緊陀羅女歌聲。心著狂醉皆失神足。一
T2122_.53.0826c24: 時墮地。如聲聞聞緊陀羅王屯崙摩彈琴歌
T2122_.53.0826c25: 聲。以諸法實相讃佛。是時須彌山及諸樹木
T2122_.53.0826c26: 皆動。大迦葉等諸大弟子。皆於座上作舞不
T2122_.53.0826c27: 能自安。天鬘菩薩問大迦葉。汝最大耆年行
T2122_.53.0826c28: 於頭陀第一。今何故不能制心自安。大迦
T2122_.53.0826c29: 葉答言。我於人天諸欲心不傾動。是菩薩
T2122_.53.0827a01: 無量功徳報聲。復以智慧變化作聲。所不能
T2122_.53.0827a02: 忍。譬如八方風起不能令須彌山動。若劫盡
T2122_.53.0827a03: 時毘嵐風。至吹須彌山令如腐草
T2122_.53.0827a04: 如阿脩琴常自出聲。隨意而作。無人彈者。此
T2122_.53.0827a05: 亦無散心。亦無攝心。是福徳報生故。隨意出
T2122_.53.0827a06: 聲。法身菩薩亦復如是。無所分別。亦無散心。
T2122_.53.0827a07: 亦無説法相。是無量福智因縁故
T2122_.53.0827a08: 第三呵香欲過者。人謂著香少罪。染愛於香
T2122_.53.0827a09: 開結使門。雖復百歳持戒。能一時壞之。如有
T2122_.53.0827a10: 阿羅漢常入龍宮食。食已以鉢授與沙彌令
T2122_.53.0827a11: 洗。鉢中有殘飯數粒。沙彌嗅之大香。食之甚
T2122_.53.0827a12: 美。便作方便入師繩床下。兩手捉繩床脚。其
T2122_.53.0827a13: 師至時與繩床倶入龍宮。龍言。此未得道。何
T2122_.53.0827a14: 以將來。師言。不覺。沙彌得飮食已。又見龍
T2122_.53.0827a15: 女身體端正香妙無比。心大染著。即作惡願。
T2122_.53.0827a16: 我當作福奪此龍處居其宮殿。龍言後莫將
T2122_.53.0827a17: 此沙彌來。沙彌還已。一心布施持戒專求所
T2122_.53.0827a18: 願。願早作龍。是時繞寺足下水出。自知必得
T2122_.53.0827a19: 作龍。徑至師本入處大池邊。以袈裟覆頭
T2122_.53.0827a20: 而入即死。變爲大龍。福徳大故即殺彼龍擧
T2122_.53.0827a21: 池盡赤。未爾之前諸僧及師訶之。沙彌言。
T2122_.53.0827a22: 我心已定。心相己出。將諸衆僧就池觀之。如
T2122_.53.0827a23: 是因縁由著香過。復有一比丘。在於林中蓮
T2122_.53.0827a24: 華池邊經行。聞蓮華香。鼻受心著。池神語言。
T2122_.53.0827a25: 汝何以捨彼林下禪靜坐處而偸我香。以著
T2122_.53.0827a26: 香故諸結臥者皆起。時更有一人來入池中。
T2122_.53.0827a27: 多取其華。掘挽根莖狼藉而去。池神默無所
T2122_.53.0827a28: 言。比丘言。此人破汝池華。汝都無言。我但池
T2122_.53.0827a29: 岸邊行。便見呵罵。云我偸香。池神言。世間惡
T2122_.53.0827b01: 人常在罪垢糞中。不淨沒頭。我不共語也。汝
T2122_.53.0827b02: 是禪行好人。而著此香。破汝好事。是故呵汝。
T2122_.53.0827b03: 譬如白 &T073554;

鮮淨而有黒物點汚衆人皆見。彼
T2122_.53.0827b04: 惡人者。譬如黒衣。以墨點黒。人所不見。誰問
T2122_.53.0827b05: 之者。如是等種種因縁。是名呵香欲過失
T2122_.53.0827b06: 第四呵味欲過者。當自覺＊寤。我但以貪著美
T2122_.53.0827b07: 味故當受衆苦。洋銅灌口噉燒鐵丸。若不觀
T2122_.53.0827b08: 食嗜心堅著者。墮不淨蟲中。如一沙彌。心
T2122_.53.0827b09: 常愛酪。諸檀越餉僧酪時。沙彌毎得殘分。心
T2122_.53.0827b10: 中愛著。樂喜不離。命終之後生此殘酪瓶中。
T2122_.53.0827b11: 沙彌師得羅漢。僧分酪時。語言。徐徐莫傷此
T2122_.53.0827b12: 愛酪沙彌。諸人言。此是蟲。何以言愛酪沙彌。
T2122_.53.0827b13: 答言。此蟲本是我沙彌。但坐貪愛殘酪故生
T2122_.53.0827b14: 此瓶中。師得酪分。蟲在中來。師言。愛酪人汝
T2122_.53.0827b15: 何以來。即以酪與之。復有一國王。名曰月分。
T2122_.53.0827b16: 王有太子。愛著美味。王守園者。日送好果。園
T2122_.53.0827b17: 中有一大樹。樹上有鳥養子。常飛至香山中。
T2122_.53.0827b18: 取好香果以養其子。衆子爭之。一果墮地。守
T2122_.53.0827b19: 園人晨朝見之。奇其非常。即送與王。王珍此
T2122_.53.0827b20: 果。香色殊異。太子見之便索王。愛其子即
T2122_.53.0827b21: 以與之。太子食果。得其氣味。染心深著。日
T2122_.53.0827b22: 日欲得。王即召園人問其所由。守園人言。此
T2122_.53.0827b23: 果無種。從地得之。不知所由來也。太子啼泣
T2122_.53.0827b24: 不食。王催責園人。仰汝得之。園人至得果處。
T2122_.53.0827b25: 見有鳥巣。知鳥銜來。翳身樹上。伺欲取之。鳥
T2122_.53.0827b26: 母來時。即奪得果。送日日如是。鳥母怒之。於
T2122_.53.0827b27: 香山中取毒果來。其香味色令似前者。園
T2122_.53.0827b28: 人奪得輸王。王與太子。食之未久身肉爛壞
T2122_.53.0827b29: 而死。如是等種種因縁。是名呵味欲過失
T2122_.53.0827c01: 第五呵觸慾過者。此觸是生結使之因。是繋
T2122_.53.0827c02: 縛心之本。何以故。餘四情各當分。此則遍身
T2122_.53.0827c03: 染著。以其難捨常作重罪。爾時世尊爲諸比
T2122_.53.0827c04: 丘。説本生因縁。過去久遠世時。波羅柰國山
T2122_.53.0827c05: 中有一仙人。以仲秋之月。於澡盤中小便。見
T2122_.53.0827c06: 鹿麀麀合會。婬心即動精流盤中。麀鹿飮
T2122_.53.0827c07: 之即時有身。月滿生子。形類如人。唯頭有一
T2122_.53.0827c08: 角。其足似鹿。鹿當産時至仙人庵邊而産。是
T2122_.53.0827c09: 子是人。以付仙人而去。仙人出時見此鹿子。
T2122_.53.0827c10: 自念本縁。知是己兒。取已養育。及其年大勤
T2122_.53.0827c11: 教學問。通十八種大經。又學坐禪。行四無量
T2122_.53.0827c12: 心得五神通。一時上山値霖雨泥滑。其足
T2122_.53.0827c13: 不便。躄地破其軍持。又傷其足。便大瞋恚。以
T2122_.53.0827c14: 軍持盛水。祝令不雨。仙人福徳諸龍鬼神皆
T2122_.53.0827c15: 爲不雨。不雨故五穀五果盡皆不生。人民窮
T2122_.53.0827c16: 乏無復生路。波羅柰王憂愁懊惱。命諸大
T2122_.53.0827c17: 寮集議雨事。明者議言。我得聞仙人山中
T2122_.53.0827c18: 有一角仙人。以足不便故上山躄地傷足。
T2122_.53.0827c19: 瞋＊祝此雨。令十二年不墮。王思惟言。若十
T2122_.53.0827c20: 二年不雨。我國了矣。無復人民。王即開募。
T2122_.53.0827c21: 其有能令仙人失五通。屬我爲民者。當分國
T2122_.53.0827c22: 半治是國。有婬女。名曰扇陀。端正巨富。來應
T2122_.53.0827c23: 王募。女問諸人。此是人非人。衆人言。是仙
T2122_.53.0827c24: 人所生。婬女言。若是人者。我能壞之。作是語
T2122_.53.0827c25: 已。即取金盤盛好寶物。語王言。我當騎此仙
T2122_.53.0827c26: 人項來。婬女即時求五百乘車。載五百美女。
T2122_.53.0827c27: 五百鹿車載種種歡喜丸。皆以衆藥草和之。
T2122_.53.0827c28: 以彩畫令似雜果。及持種種大力美酒色味
T2122_.53.0827c29: 如水。服樹皮衣行林樹間。以象仙人。於仙
T2122_.53.0828a01: 人菴邊作草庵而住。一角仙人游行見之。諸
T2122_.53.0828a02: 女皆出迎逆。好華妙香供養仙人。仙人大
T2122_.53.0828a03: 喜。諸女以美言敬辭問訊。仙人將入房中坐
T2122_.53.0828a04: 好床褥。與好淨酒。以爲淨水。與歡喜丸。以爲
T2122_.53.0828a05: 菓蓏。食飮飽已。語諸女言。我從生已來初
T2122_.53.0828a06: 未得如此好果好水。諸女言。我一心行善故
T2122_.53.0828a07: 天與。我願得此好水好果。仙人問諸女言。汝
T2122_.53.0828a08: 以何故膚色肥盛。答言。我曹食此好果飮此
T2122_.53.0828a09: 美水。故肥如此。女白仙人言。汝何以不在此
T2122_.53.0828a10: 間住。答曰。亦可住耳。女言。可共澡洗。即亦
T2122_.53.0828a11: 可之。女手柔軟。觸之心動。便與諸女更互相
T2122_.53.0828a12: 洗。欲心轉生。遂成婬事。即失神通。天爲大雨
T2122_.53.0828a13: 七日七夜。令得歡樂飮食。七日以後酒食皆
T2122_.53.0828a14: 盡。繼以山水木果。其味不美。更索前者。答
T2122_.53.0828a15: 言已盡。今當共行。去此不遠。有可得處。仙人
T2122_.53.0828a16: 言。隨意。即便共出。去城不遠。女便在道中臥
T2122_.53.0828a17: 言。我極不能復行。仙人言。汝不能行者。騎我
T2122_.53.0828a18: 項上。當擔汝去。女先遣信白王。王可觀我
T2122_.53.0828a19: 智能。王勅嚴駕出而觀之。問言。何由得爾。女
T2122_.53.0828a20: 白王言。我以方便力故今已如此仙人無所
T2122_.53.0828a21: 復能。令住城中好供養恭敬之。足吾所欲。
T2122_.53.0828a22: 拜爲大臣。住城少日。身轉羸痩。念禪定心樂
T2122_.53.0828a23: 厭世欲。王問仙人。汝何不樂。身轉羸痩。仙人
T2122_.53.0828a24: 答王。我雖得五欲。常自憶念林間閑靜諸仙
T2122_.53.0828a25: 游處。不能得去。王自思惟。若能強違其
T2122_.53.0828a26: 志爲苦。苦極則死。本以求除旱患。今已得
T2122_.53.0828a27: 之。當復何縁強奪其志。即發遣之。既還山中。
T2122_.53.0828a28: 精進不久。還得五通。佛告諸比丘。其一角仙
T2122_.53.0828a29: 人者。即我身是也。其婬女者。今耶輸陀羅
T2122_.53.0828b01: 是。爾時以歡喜丸惑我。我未斷結爲之所惑。
T2122_.53.0828b02: 今復欲以藥歡喜丸惑我。不可得也。以是事
T2122_.53.0828b03: 故知。細軟觸法能動仙人。何況愚夫。如是等
T2122_.53.0828b04: 種種因縁。是名呵觸欲過失。如是能呵五欲
T2122_.53.0828b05: 便除五蓋也◎
T2122_.53.0828b06: ◎五蓋部第二
T2122_.53.0828b07: 問曰。云何爲五。答曰。一貪欲蓋。二瞋恚蓋。
T2122_.53.0828b08: 三睡眠蓋。四掉悔蓋。五疑蓋
T2122_.53.0828b09: 第一貪欲蓋者。謂端坐修禪心生欲覺。妄念
T2122_.53.0828b10: 相續求之不已。遂致生患。如智度論。術婆伽
T2122_.53.0828b11: 以思王女。欲心内發尚能燒身。延及天祠。況
T2122_.53.0828b12: 生欲毒。熾而不燒。諸善法心若著欲無由近
T2122_.53.0828b13: 道。故論偈云
T2122_.53.0828b14:     入道慚愧人持鉢攝衆生
T2122_.53.0828b15:     云何縱欲塵沈沒於五情
T2122_.53.0828b16:     已捨五欲樂棄之而不顧
T2122_.53.0828b17:     如何還欲得如愚自食吐
T2122_.53.0828b18:     諸欲求時苦得時多＊悑畏
T2122_.53.0828b19:     失時多熱惱一切無樂處
T2122_.53.0828b20:     諸患如是已云何能捨之
T2122_.53.0828b21:     得福禪定樂則不爲所欺
T2122_.53.0828b22: 第二瞋恚蓋者。瞋是失諸善法之根本。墮諸
T2122_.53.0828b23: 惡道之因縁。法樂之怨家。善心之大賊。惡口
T2122_.53.0828b24: 之府藏。禍患之刀斧。若修道時。思惟此人
T2122_.53.0828b25: 惱我。及惱我親。讃歎我怨。圖度過去未來亦
T2122_.53.0828b26: 復如是。是爲九惱處故生瞋。瞋念覆心故名
T2122_.53.0828b27: 爲蓋。當急棄之無令増長。如智度論。釋提婆
T2122_.53.0828b28: 那以偈問佛云
T2122_.53.0828b29:     何物殺安隱何物殺無憂
T2122_.53.0828c01:     何物毒之根呑滅一切善
T2122_.53.0828c02: 佛説偈答云
T2122_.53.0828c03:     殺瞋即安隱殺瞋即無憂
T2122_.53.0828c04:     瞋爲毒之根瞋滅一切善
T2122_.53.0828c05: 如是知已當修慈悲。以忍除滅令心清淨。觀
T2122_.53.0828c06: 聲空假不應起瞋。故智度論云。菩薩知諸法
T2122_.53.0828c07: 不生不滅其性皆空。若人瞋恚罵詈。若打若
T2122_.53.0828c08: 捶。如夢如化。觀聲本無。唯是風聲從縁而
T2122_.53.0828c09: 有。何須可瞋。故論云。如人欲語時。口中風名
T2122_.53.0828c10: 憂陀那。還入至臍。觸臍響出。響出時觸七處
T2122_.53.0828c11: 起。是名語言。如偈言
T2122_.53.0828c12:     風名優陀那觸臍而上出
T2122_.53.0828c13:     是風七處觸項及齗齒脣
T2122_.53.0828c14:     舌咽及以胸是中語言生
T2122_.53.0828c15:     愚人不解此惑著起瞋癡
T2122_.53.0828c16: 又優婆塞經云。有智之人。若遇惡罵當作是
T2122_.53.0828c17: 念。是罵詈字不一時生。初字生時後字未生。
T2122_.53.0828c18: 後字生已初字復滅。若不一時云何是罵。直
T2122_.53.0828c19: 是風聲我云何瞋。故智度論云。菩薩觀衆生。
T2122_.53.0828c20: 雖復百千劫罵詈不生瞋心。若百千劫稱讃
T2122_.53.0828c21: 亦不歡喜。了知音聲生滅如夢如響
T2122_.53.0828c22: 第三睡眠蓋者。謂内心昏憒名之爲眠。五情
T2122_.53.0828c23: 暗蔽放恣支節。委臥垂窳名之爲睡。此睡
T2122_.53.0828c24: 眠蓋。能破今世後世實樂。如此惡法最爲不
T2122_.53.0828c25: 善。何以故。餘蓋情覺可除眠如死人無所覺
T2122_.53.0828c26: 觸。以不覺故難可除滅。如智度論。菩薩教誡
T2122_.53.0828c27: 睡眠弟子。説偈云
T2122_.53.0828c28:     汝等勿抱死屍臥種種不淨假名人
T2122_.53.0828c29:     如得重病箭入身諸苦痛集安可眠
T2122_.53.0829a01:     如人彼縛將去殺災害垂至安可眠
T2122_.53.0829a02:     結賊不滅害未除如共毒蛇同室宿
T2122_.53.0829a03:     亦如臨陣白刃間爾時云何而可眠
T2122_.53.0829a04:     眠爲大暗無所見日日欺誑奪人明
T2122_.53.0829a05:     以眠覆心無所見如是大失安可眠
T2122_.53.0829a06: 第四掉悔蓋者有三。一口掉者。謂好喜吟咏
T2122_.53.0829a07: 諍競是非無益戲論世俗言話等。名爲口掉。
T2122_.53.0829a08: 二身掉者。謂好喜騎乘馳騁放逸筋力相
T2122_.53.0829a09: 撲扼腕指掌等。名爲身掉。三心掉者。心情
T2122_.53.0829a10: 放蕩縱意攀縁。思惟文藝世間才技。諸惡
T2122_.53.0829a11: 覺觀等。名爲心掉。掉之爲法。破出家心。故
T2122_.53.0829a12: 智度論偈云
T2122_.53.0829a13:     汝已剃頭著染衣執持瓦鉢行乞食
T2122_.53.0829a14:     云何樂著戲掉法放逸縱情失法利
T2122_.53.0829a15: 既無法利。又失世樂。覺其過已當急棄之。所
T2122_.53.0829a16: 言悔者。若掉無悔則不成蓋。何以故。掉時
T2122_.53.0829a17: 猶在縁中故。後欲入定時。方悔前所作。憂惱
T2122_.53.0829a18: 覆心。故名爲蓋。此有二種。一者因掉後生
T2122_.53.0829a19: 悔。如前所説也。二者作大重罪人。常懷＊悑
T2122_.53.0829a20: 畏。毒箭入心。堅不可拔。如智度論偈云
T2122_.53.0829a21:     不應作而作應作而不作
T2122_.53.0829a22:     悔惱火所燒後世墮惡道
T2122_.53.0829a23:     若人罪能悔悔已莫復憂
T2122_.53.0829a24:     如是心安樂不應常念著
T2122_.53.0829a25:     若有二種悔若應作不作
T2122_.53.0829a26:     不應作而作是則愚人相
T2122_.53.0829a27:     不以心悔故不作而能作
T2122_.53.0829a28:     諸惡事已作不能令不作
T2122_.53.0829a29: 第五疑蓋者。謂以疑覆心故。於諸法中不得
T2122_.53.0829b01: 定心。定心無故。於佛法中空無所獲。如人入
T2122_.53.0829b02: 於寶山。若無有手無所能取。復次通疑甚多
T2122_.53.0829b03: 未必障定。今障定者。有三種疑。一疑自。二疑
T2122_.53.0829b04: 師。三疑法。一疑自者。而作是念。我等諸根暗
T2122_.53.0829b05: 鈍罪垢深重。其非人乎。作此自疑。定慧不發。
T2122_.53.0829b06: 若欲學法勿當自輕。以宿世善根難測故。二
T2122_.53.0829b07: 疑師者。彼人威儀相貌如是自尚無道。何能
T2122_.53.0829b08: 教我。作是疑慢。即爲障定。欲除之法。如臭
T2122_.53.0829b09: 皮嚢中金。以貪金故不可棄於皮嚢。行者亦
T2122_.53.0829b10: 爾。師雖不清淨。亦應生於佛想。三疑法者。如
T2122_.53.0829b11: 世人多執本心。於所受法不能即信敬心受
T2122_.53.0829b12: 行。若生猶豫即法不染心。何以故。如智度論
T2122_.53.0829b13: 偈云
T2122_.53.0829b14:     如人在岐道疑惑無所取
T2122_.53.0829b15:     諸法實相中疑亦復如是
T2122_.53.0829b16:     疑故不勤求諸法之實相
T2122_.53.0829b17:     是疑從癡生惡中之惡者
T2122_.53.0829b18:     善不善法中生死及涅槃
T2122_.53.0829b19:     定實眞有法於中莫生疑
T2122_.53.0829b20:     汝若懷疑惑死王獄吏縛
T2122_.53.0829b21:     如師子摶鹿不能得解脱
T2122_.53.0829b22:     在世雖有疑當隨妙善法
T2122_.53.0829b23:     譬如觀岐道利好者應逐
T2122_.53.0829b24: 問曰。不善法無量無邊。何故但捨五法。答曰。
T2122_.53.0829b25: 此五法中名雖似陜義該三毒。亦通攝八萬
T2122_.53.0829b26: 四千諸塵勞門。第一貪欲蓋。即是貪毒。第二
T2122_.53.0829b27: 瞋恚蓋。即是瞋毒。第三睡眠蓋疑蓋。即是癡
T2122_.53.0829b28: 毒。其掉悔一蓋。即是等分攝。合爲四分煩
T2122_.53.0829b29: 惱。一中即有二萬一千。四中合有八萬四千
T2122_.53.0829c01: 諸塵勞門。是故若能除此五蓋。即能具捨一
T2122_.53.0829c02: 切不善之法。譬如負債得脱。重病得差。如
T2122_.53.0829c03: 飢餓人得至豐國。如於惡賊之中得自免濟
T2122_.53.0829c04: 安隱無患行者亦爾除此五蓋其心清淨。譬
T2122_.53.0829c05: 如日月以五事覆。煙雲塵霧脩羅手障則
T2122_.53.0829c06: 不明了。心亦如是。合喩可知
T2122_.53.0829c07: 頌曰
T2122_.53.0829c08:     五欲昏神識五蓋蔽福力
T2122_.53.0829c09:     六根成苦業六賊亂心色
T2122_.53.0829c10:     欲浪逐情飄愛網隨心織
T2122_.53.0829c11:     三毒障人空四流漂不息
T2122_.53.0829c12:     至今雖改修斬籌方未極
T2122_.53.0829c13:     鸛鴿既無窮猿攀此焉踣
T2122_.53.0829c14:     自非絶欲蓋何能遠升陟
T2122_.53.0829c15:     齊 &MT04135;

屆寶城共覩能仁徳◎
T2122_.53.0829c16: 法苑珠林卷第七十一
T2122_.53.0829c17:
T2122_.53.0829c18:
T2122_.53.0829c19:
T2122_.53.0829c20: 法苑珠林卷第七十二
T2122_.53.0829c21: 　西明寺沙門釋道世撰　
T2122_.53.0829c22: ◎四生篇第八十二
T2122_.53.0829c23: 十使篇第八十三

T2122_.53.0829c24:

四生篇

此有五部

T2122_.53.0829c25: 述意部　會名部　相攝部　受生部
T2122_.53.0829c26: 五生部
T2122_.53.0829c27: 述意部第一
T2122_.53.0829c28: 夫行善感樂。近趣人天。遠成佛果。作惡招苦。
T2122_.53.0829c29: 近獲三塗。遠乖聖道。愚人不信。智者能知。故
T2122_.53.0830a01: 有四生躯別六趣形分。明闇異途。昇沈殊路。
T2122_.53.0830a02: 業縁之理皎然因果之報常式也
T2122_.53.0830a03: 會名部第二
T2122_.53.0830a04: 如般若經云。一者卵生。二者胎生。三者濕
T2122_.53.0830a05: 生。四者化生。又阿鋡口解十二因縁經云。

T2122_.53.0830a06:

有四種生。一腹生者。謂人及畜生

胎生
者是

二寒

T2122_.53.0830a07:

熱和合生者。謂蟲蛾蚤虱

濕生
者是

三化生者。謂天

T2122_.53.0830a08: 及地獄。四卵生者。謂飛鳥魚鼈。又正法念經
T2122_.53.0830a09: 云。畜生無量。略説三處。一者水行。所謂魚等。
T2122_.53.0830a10: 二者陸行。所謂象等。三者空行。所謂鳥等。
T2122_.53.0830a11: 或以天眼見諸畜生有四種生何等爲四一者
T2122_.53.0830a12: 胎生。所謂象馬牛羊之類。二者卵生。所謂
T2122_.53.0830a13: 蚖蛇鵝鴨鷄雉衆鳥。三者濕生。所謂蚤虱
T2122_.53.0830a14: 蟣子之類。四者化生。如長面龍等。故經曰。
T2122_.53.0830a15: 生者。新諸根起。死者。諸受根滅
T2122_.53.0830a16: 又善見論云。一者色生。二者無色生。色生可
T2122_.53.0830a17: 壞。無色生不可壞無色之生依於色生。色心
T2122_.53.0830a18: 相依共成假者。名之爲生。使前不感後。後不
T2122_.53.0830a19: 赴前。名之爲死。又涅槃經云。衆生佛性住五
T2122_.53.0830a20: 陰中。若壞五陰。名曰殺生。若有殺生。即墮
T2122_.53.0830a21: 惡道。依此生死故有四生。依 &T021400;

而生曰卵。
T2122_.53.0830a22: 含藏而出曰胎。假潤而興曰濕。欻然而現曰
T2122_.53.0830a23: 化。衆生所攝不過此四也
T2122_.53.0830a24: 相攝部第三
T2122_.53.0830a25: 如婆沙論説云。此欲界之中具攝六趣。色無
T2122_.53.0830a26: 色界各攝天趣少分。所以別者。以此欲界是
T2122_.53.0830a27: 亂地故。衆生雜惡起業不純。或善或惡。以不
T2122_.53.0830a28: 同故。隨業受報。有多差別。上之二界唯是定
T2122_.53.0830a29: 地。衆生沈靜起業亦純。是故無有多趣差別。
T2122_.53.0830b01: 問曰。四生六趣相攝云何。答曰。如毘曇中
T2122_.53.0830b02: 説。天及地獄。一向化生。鬼趣唯二。謂胎及
T2122_.53.0830b03: 化。人及畜生。各具四生。故此論問云。爲生攝
T2122_.53.0830b04: 於趣爲趣攝於生。即自答云
T2122_.53.0830b05: 生攝一切趣非趣攝於生
T2122_.53.0830b06: 謂生中陰増當知非趣攝
T2122_.53.0830b07: 故知生寛趣陜。以化生寛故。全攝二趣及
T2122_.53.0830b08: 三趣少分。地獄趣中一向化生。問曰。六欲諸
T2122_.53.0830b09: 天既行慾同人。何故無有胎生。答曰。＊慾愛
T2122_.53.0830b10: 雖同行事不等。故樓炭正法念經等云。四
T2122_.53.0830b11: 王忉利此二地居。行＊慾之時男女形交。同
T2122_.53.0830b12: 人無異。而無泄精。與人不同。自上四天一向
T2122_.53.0830b13: 全異。焔摩天行＊慾意喜相抱。或但執手而爲
T2122_.53.0830b14: 究竟。不至交合。兜率天中意喜語笑。即爲
T2122_.53.0830b15: 究竟。不待相抱。化樂天中共相瞻視。即爲究
T2122_.53.0830b16: 竟。不待語笑。他化天中但聞語聲。或聞香氣。
T2122_.53.0830b17: 即爲究竟。不待瞻視。故異於人。以天化生故
T2122_.53.0830b18: 從母膝化起。鬼趣化生可知。胎生者。少隱如
T2122_.53.0830b19: 彼淨觀音説。謂昔王舍城中有一女人。爲鬼
T2122_.53.0830b20: 精著。身生五百鬼子。又倶舍論。有鬼告目連
T2122_.53.0830b21: 云。我晝生於五子。夜亦生五子。隨生而食。噉
T2122_.53.0830b22: 竟無有飽時。此爲胎生鬼也。阿脩羅趣亦具
T2122_.53.0830b23: 胎化二生。以有匹配故有胎生。脩羅劫初從
T2122_.53.0830b24: 天而出。即是化生。又依觀佛三昧經説。根本
T2122_.53.0830b25: 女脩羅元從大海泥卵濕潤中出。通彼胎化。
T2122_.53.0830b26: 亦具四生也。人具四生者。胎生現見可知。卵
T2122_.53.0830b27: 如涅槃經説。如毘舍佉母生一肉卵。於中出
T2122_.53.0830b28: 其三十二卵。如鞞婆沙論云。問云何知人
T2122_.53.0830b29: 中有卵生。答如佛所説。閻浮利地多有商
T2122_.53.0830c01: 人入海採寶。得二鶴。隨意所化。失一一在。
T2122_.53.0830c02: 與共遊戲寢臥一室。共彼合會。遂生二卵。卵
T2122_.53.0830c03: 漸濕熟便生二童。後大出家學道得阿羅漢
T2122_.53.0830c04: 果。一名尸婆羅。二名優鉢尸婆羅。問曰。云何
T2122_.53.0830c05: 知人中有濕生。答曰。如經所説。有頂生王。尊
T2122_.53.0830c06: 者遮羅。尊者優婆遮羅。梨女及柰女等。即其
T2122_.53.0830c07: 事也。問曰。云可知人中有化生。答曰。如劫初
T2122_.53.0830c08: 人是也。已得聖法者。不復卵生濕生。問曰。何
T2122_.53.0830c09: 故不復卵生濕生耶。答曰。卵生濕生是畜生
T2122_.53.0830c10: 趣所攝也。畜具四生者。胎卵濕生。此三目覩
T2122_.53.0830c11: 可知。其化生者。依樓炭經云。如四生金翅鳥。

T2122_.53.0830c12:

還食四生龍。化生食四。胎生食三

除
化

卵生食

T2122_.53.0830c13:

二

除化
及胎

濕生還食濕生一

除三
可知

又起世經云。大

T2122_.53.0830c14: 海之北。爲諸龍王及一切金翅鳥王故生一

T2122_.53.0830c15:

大樹。名曰居吒奢摩離

隋言
鹿聚

其樹根本周七由

T2122_.53.0830c16: 旬。入地二十由旬。身高一百由旬。枝葉遍覆
T2122_.53.0830c17: 五十由旬。樹東面有卵生龍及卵生金翅鳥。
T2122_.53.0830c18: 樹南面有胎生龍及胎生金翅鳥。樹西面有
T2122_.53.0830c19: 濕生龍及濕生金翅鳥。樹北面有化生龍及
T2122_.53.0830c20: 化生金翅鳥。此四處各有宮殿。縱廣六百由
T2122_.53.0830c21: 旬。七重垣牆。七寶莊嚴。妙香遠熏。諸鳥和鳴」
T2122_.53.0830c22: 又彼卵生金翅鳥王。若欲搏取卵生龍時。便
T2122_.53.0830c23: 即飛往居吒奢摩離大樹東枝之上。觀大海
T2122_.53.0830c24: 水已乃更飛下。以兩翅扇大海水。令水自開
T2122_.53.0830c25: 二百由旬。即於其中銜卵生龍。將出海外隨
T2122_.53.0830c26: 意而食。卵生金翅鳥王。唯能取得卵生龍等。
T2122_.53.0830c27: 則不能取胎濕化生龍等。若胎生金翅鳥王
T2122_.53.0830c28: 欲取卵生龍者。還向樹東海中取之
T2122_.53.0830c29: 又胎生＊金翅鳥王欲取胎生龍者。即向樹南
T2122_.53.0831a01: 海中取之。水開四百由旬。此胎生鳥王。唯能
T2122_.53.0831a02: 取卵胎二生龍。不能取濕化二生龍也
T2122_.53.0831a03: 又濕生金翅鳥王。欲取胎生龍。還向樹東海
T2122_.53.0831a04: 中取食。又濕生鳥王欲取胎生龍。即向樹南
T2122_.53.0831a05: 海中取食。水開四百由旬。又濕生鳥王欲取
T2122_.53.0831a06: 濕生龍者。即向樹西海中取之。水開八百由
T2122_.53.0831a07: 旬。濕生鳥王唯能取卵生胎生濕生龍等。不
T2122_.53.0831a08: 能取化生龍也
T2122_.53.0831a09: 又化生金翅鳥王欲取卵生龍。即向樹東海
T2122_.53.0831a10: 中取之。若欲取胎生龍者。向樹南海中取
T2122_.53.0831a11: 之。若欲取濕生龍者。即向樹西海中取之。若
T2122_.53.0831a12: 欲取化生龍者。即向樹北海中取之。水開一
T2122_.53.0831a13: 千六百由旬。彼諸龍等皆爲此金翅鳥王之
T2122_.53.0831a14: 所食噉
T2122_.53.0831a15: 又觀佛三昧經云。佛言。閻浮提中及四天下。
T2122_.53.0831a16: 有金翅鳥名伽樓羅王。於諸鳥中快得自在。
T2122_.53.0831a17: 此鳥業報應食諸龍。於閻浮提日食一龍王。
T2122_.53.0831a18: 及五百小龍。第二日於弗提婆。第三日於瞿
T2122_.53.0831a19: 耶尼。第四日於欝單越各食如前。周而復始。
T2122_.53.0831a20: 經八千歳。此鳥爾時死相已現。諸龍吐毒無
T2122_.53.0831a21: 由得食。彼鳥飢逼周章求食。了不能得。游
T2122_.53.0831a22: 巡諸山永不得安。至金剛山然後暫住。從金
T2122_.53.0831a23: 剛山直下至大水際。從大水際至風輪際。爲
T2122_.53.0831a24: 風所吹還至金剛山。如是七返然後命終。其
T2122_.53.0831a25: 命終已以其毒故。令十寶山同時火起。爾時
T2122_.53.0831a26: 難陀龍王懼燒此山。即大降雨。渧如車軸。
T2122_.53.0831a27: 鳥肉散盡唯有心在。其心直下如前七返。然
T2122_.53.0831a28: 後還住金剛山頂。難陀龍王取此鳥心。以爲
T2122_.53.0831a29: 明珠。轉輪王得爲如意珠
T2122_.53.0831b01: 又樓炭經云。天下諸龍以三熱見燒。阿耨達
T2122_.53.0831b02: 龍王不以三熱見燒。一餘龍王。熱沙雨身上
T2122_.53.0831b03: 燒炙甚痛　二餘龍王起婬相向熱風來吹其
T2122_.53.0831b04: 身上。焦即失顏色。得蛇身便恐不喜。三餘
T2122_.53.0831b05: 龍王被金翅鳥食。悉皆恐悑。天下餘龍悉見
T2122_.53.0831b06: 毒熱。唯阿耨達龍王獨不見熱
T2122_.53.0831b07: 又善見律云。佛言。龍有五事不得離龍身何
T2122_.53.0831b08: 者爲五。一行婬時。若與龍共行婬得復龍身。
T2122_.53.0831b09: 若與人共行婬不得復龍身。二受生不離龍
T2122_.53.0831b10: 身。三脱皮時。四眠時。五死時。是爲五事不得
T2122_.53.0831b11: 離龍身
T2122_.53.0831b12: 問四食相攝云何。答如毘曇中説。總而言之。
T2122_.53.0831b13: 六趣之中皆具四食然有寛＊陜不同。如地獄
T2122_.53.0831b14: 中得有段食者。如有鐵丸及洋銅汁。雖復増
T2122_.53.0831b15: 苦。以壞飢渇故名段食。又如輕繋獄中得具
T2122_.53.0831b16: 冷煖二風。更互觸身亦名段食。唯上二界無
T2122_.53.0831b17: 有段食。以彼身輕妙。故論偈云
T2122_.53.0831b18: 四食在欲界四生趣亦然
T2122_.53.0831b19: 三食上二界段食彼則無
T2122_.53.0831b20: 問曰。未知一一趣中何食増耶。答曰。如毘曇
T2122_.53.0831b21: 中説。於六趣中謂鬼全趣及於卵生并前三
T2122_.53.0831b22: 無色皆思食偏増。何以然者。以彼餓鬼趣中
T2122_.53.0831b23: 意行多故。卵生衆生在卵 &T021400;

時。以思念母故
T2122_.53.0831b24: 卵得不壞。前三無色亦如意行思惟多故。是
T2122_.53.0831b25: 故皆悉思食増也。又此人趣及與六欲天中。
T2122_.53.0831b26: 皆段食偏増。何以然者。以此二處要假食
T2122_.53.0831b27: 持身命故。又彼地獄趣及與非想全皆識
T2122_.53.0831b28: 食偏増。何以然者。以地獄中識持名色故。
T2122_.53.0831b29: 非想地中以識持名故。又彼色界及與濕生。
T2122_.53.0831c01: 皆悉觸食偏増。何以然者。以色界中受修
T2122_.53.0831c02: 諸禪樂觸持身故。濕生之中以因濕觸持身
T2122_.53.0831c03: 活故
T2122_.53.0831c04: 受生部第四
T2122_.53.0831c05: 如新婆沙論云。中有有多名。或名中有。或名
T2122_.53.0831c06: 健達縛。或名求有。或名意成。問何名中有。答
T2122_.53.0831c07: 居死有後在生有前。二有中間有自體起。問
T2122_.53.0831c08: 何故中有名健達縛。答以彼食香而存濟。此
T2122_.53.0831c09: 名唯屬欲界中有。問何故中有名求有耶。
T2122_.53.0831c10: 答於六處門求生有故。問何故中有復名意
T2122_.53.0831c11: 成。答從意生故。謂諸有情。或從意生。或從業

T2122_.53.0831c12:

生。或從異熟生

舊名
果報

或從婬欲生。從意生者。

T2122_.53.0831c13: 謂劫初人及諸中有。色無色界并變化身。從
T2122_.53.0831c14: 業生者。謂諸地獄。如契經説。地獄有情。業所
T2122_.53.0831c15: 繋縛。不能免離。由業而生。不由意樂。從異熟
T2122_.53.0831c16: 生者。謂諸飛鳥及鬼神等。由彼異熟勢輕
T2122_.53.0831c17: 健故。能飛行空。或壁障無礙。從欲婬生者。
T2122_.53.0831c18: 謂六欲天及諸人等。諸中有身。從意生者故。

T2122_.53.0831c19:

乘意行故。名爲意成

舊名
中陰

次依婆沙論。問中

T2122_.53.0831c20: 有諸根具不具者。答一切中有皆具諸根。初
T2122_.53.0831c21: 受異熟必圓妙故。有説。不具者。如印印物像
T2122_.53.0831c22: 現。如是中有趣本有故。如本有時有根不具。
T2122_.53.0831c23: 此中初説於理爲善。謂中有位於六處門。遍
T2122_.53.0831c24: 求生處根必無缺。此説眼等非男女根。色界
T2122_.53.0831c25: 中有無彼根故。欲界中有彼亦不定。當受卵
T2122_.53.0831c26: 胎二類生者。住有位有男根。至卵胎中方
T2122_.53.0831c27: 有不具。若不爾者。應無當受卵胎生義問諸
T2122_.53.0831c28: 趣中有行相云何。答地獄中有頭下足上而
T2122_.53.0831c29: 趣地獄。故伽他言
T2122_.53.0832a01: 顛墜於地獄足上頭歸下
T2122_.53.0832a02: 由毀謗諸仙樂寂修苦行
T2122_.53.0832a03: 此諸天中有足下頭上。如人以箭仰射虚空。
T2122_.53.0832a04: 上昇而行往於天趣。餘趣中有皆悉傍行。如
T2122_.53.0832a05: 鳥飛空行所至處。又如壁上畫作飛仙。擧身
T2122_.53.0832a06: 傍行求當生處。問中有行相皆如是耶
T2122_.53.0832a07: 答不必皆爾。且依人中命終者説。若地獄死
T2122_.53.0832a08: 還生地獄。不必頭下足上而行。若天中死還
T2122_.53.0832a09: 生天中。不必足下頭上而行。若地獄死生於
T2122_.53.0832a10: 人趣。應首上昇。若天中死生於人趣。應頭歸
T2122_.53.0832a11: 下。鬼及傍生二趣中有。隨而住處。如應當知。
T2122_.53.0832a12: 次依論問中有生時爲有衣不。論答。色界中
T2122_.53.0832a13: 有一切有衣。以色界中慚愧増故。慚愧即是
T2122_.53.0832a14: 法身衣服。如彼法身具勝衣服。生身亦爾。故
T2122_.53.0832a15: 彼中有常與衣倶。欲界中有多分無衣。以欲
T2122_.53.0832a16: 界中多分無慚愧。唯除菩薩及白淨苾芻尼。
T2122_.53.0832a17: 所受中有。＊常有上妙衣服。有餘師説。菩薩
T2122_.53.0832a18: 中有亦無有衣。唯白淨尼等所受中有常與
T2122_.53.0832a19: 衣倶。問何縁菩薩中有無衣而白淨尼有衣。
T2122_.53.0832a20: 答白淨尼曾以衣服施四方僧。故彼中有常
T2122_.53.0832a21: 有衣服。問若爾菩薩於過去生。以妙衣服施
T2122_.53.0832a22: 四方僧。白淨尼等所施衣服。碎爲微塵猶未
T2122_.53.0832a23: 爲比。如何菩薩中有無衣。而彼有衣服。答由
T2122_.53.0832a24: 彼願力異菩薩故。謂白淨尼以衣奉施四方
T2122_.53.0832a25: 僧已。便發願言。願我生生常著衣服。乃至中
T2122_.53.0832a26: 有亦不露形。由彼願力所引發故。所生之處
T2122_.53.0832a27: 常豐衣服。彼最後身所受中有。常有衣服入
T2122_.53.0832a28: 母胎位。乃至出時衣不離體。如如彼身漸次
T2122_.53.0832a29: 増長。後出家受具戒已。轉成五衣。勤修正
T2122_.53.0832b01: 行。不久便證阿羅漢果。乃至後涅槃時。即以
T2122_.53.0832b02: 此衣纒身火葬。菩薩過去三無數劫。所修種
T2122_.53.0832b03: 種殊勝善行。皆爲迴向無上菩提。利益安樂
T2122_.53.0832b04: 諸有情故。由斯行願。雖具相好。而無有衣。
T2122_.53.0832b05: 願力有殊不應爲難。次依論問。在中有位資
T2122_.53.0832b06: 段食不。答色界中有不資段食。欲界中有必
T2122_.53.0832b07: 資段食。問欲界中有段食云何。有作是説。欲
T2122_.53.0832b08: 界中有。至有食處。便食彼食。至有水處。便飮
T2122_.53.0832b09: 彼水。由彼飮食以自存濟。此説非理。所以者
T2122_.53.0832b10: 何。中有極多。難周濟故。謂契經説。如從袋等
T2122_.53.0832b11: 瀉粳米等。置鐺 &T055114;

中數極稠密。五趣有情所
T2122_.53.0832b12: 受中有。散在處處數量過彼。若彼受用諸飮
T2122_.53.0832b13: 食者。一切世間所有飮食。唯供狗犬一類中
T2122_.53.0832b14: 有。尚不周濟。況餘中有。而可充足。又中有身
T2122_.53.0832b15: 既極微輕妙。受麁重食身應散壞。應作是説。
T2122_.53.0832b16: 中有食香。非食麁質。故無前過。謂有福者。歆
T2122_.53.0832b17: 饗清淨華果食等輕妙香氣。以自存活。若無
T2122_.53.0832b18: 福者。歆饗糞穢臭爛。食等輕細香氣。以自存
T2122_.53.0832b19: 活。又彼所食香氣極少。中有雖多而得周
T2122_.53.0832b20: 濟
T2122_.53.0832b21: 次依論引世尊經中作如是説。三事和合得入
T2122_.53.0832b22: 母胎。父母倶有染心和合。母身調適無病。是
T2122_.53.0832b23: 時及健達縛正現在前。此健達縛。爾時二心
T2122_.53.0832b24: 展轉現前入母胎藏。此中三事和合者。一者
T2122_.53.0832b25: 父母交愛和合。二者母身是時調適。三者健
T2122_.53.0832b26: 達縛是時正現在前。時父母倶有染心和合
T2122_.53.0832b27: 者。謂父母倶起婬貪而共合會。母身調適無
T2122_.53.0832b28: 病。是時者。謂母起貪身心悦豫名身調適。持
T2122_.53.0832b29: 律者説。由母起貪身心渾濁。如春夏水渾濁
T2122_.53.0832c01: 而流。不能自持名身渾濁。母腹清淨無風熱
T2122_.53.0832c02: 淡。互増逼切。故名無病。由此九月。或十
T2122_.53.0832c03: 月中。任持胎子。令不損壞。言是時者。謂諸母
T2122_.53.0832c04: 色有穢惡事。日月＊常有血水流出。此若過
T2122_.53.0832c05: 多。由稀濕故不得成胎。此若太少。由乾稠故
T2122_.53.0832c06: 亦不成胎。若此血水不少不多。不乾不濕。方
T2122_.53.0832c07: 得成胎。名爲是時。是中有者入胎時故。謂母
T2122_.53.0832c08: 血水於最後時餘有二滴。父精最後餘有一
T2122_.53.0832c09: 滴。展轉和合方得成胎。及健達縛正現在前
T2122_.53.0832c10: 者。謂即中有此處現在前。非於餘處。非前非
T2122_.53.0832c11: 後。此健達縛。爾時二心展轉現前入母胎藏
T2122_.53.0832c12: 者。謂健達縛將入胎時。於父於母愛恚二心。
T2122_.53.0832c13: 展轉現起方得入胎。若男中有將入胎時。於
T2122_.53.0832c14: 母起愛於父起恚。若女中有將入胎時。於
T2122_.53.0832c15: 父起愛於母起恚。次依論問中有何處入於
T2122_.53.0832c16: 母胎。有作是説。中有無礙。隨所樂處而便入
T2122_.53.0832c17: 胎。問若中有身無能障礙。如何依住此母胎
T2122_.53.0832c18: 中。答業力所拘故依此住。有情業力不可思
T2122_.53.0832c19: 議。無障礙物令有障礙。是故於此不應爲難。
T2122_.53.0832c20: 應作是説。中有入胎必從生門。是所受故。由
T2122_.53.0832c21: 此理趣諸孿生者。後生爲長。所以者何。先
T2122_.53.0832c22: 入胎者。必後出故。問菩薩中有何處入胎。答
T2122_.53.0832c23: 從右脇入正知入胎。於母母想。無婬愛故。復
T2122_.53.0832c24: 有説者。從生門入。諸卵胎生法應爾故。問輪
T2122_.53.0832c25: 王獨覺先中有位何處入胎。答從右脇入正
T2122_.53.0832c26: 知入胎。於母母想。無婬愛故。復有説者。從
T2122_.53.0832c27: 生門入。諸卵胎生法應爾故。有餘師説。菩
T2122_.53.0832c28: 薩福慧極増上故。將入胎時無顛倒想。不
T2122_.53.0832c29: 起婬愛。輪王獨覺雖有福慧非極増上。將
T2122_.53.0833a01: 入胎時雖無倒想。亦起婬愛。故入胎位必從
T2122_.53.0833a02: 生門入也
T2122_.53.0833a03: 次依論引施設論説。若彼父母福業増上。子
T2122_.53.0833a04: 福業劣不得入胎。若彼父母福劣薄。子福業
T2122_.53.0833a05: 勝不得入胎。要父母子三福業等方得入胎。
T2122_.53.0833a06: 問若富貴丈夫與貧賤女合。或富貴女人與
T2122_.53.0833a07: 貧賤男合。如何中有亦得入胎。答富貴男
T2122_.53.0833a08: 子與貧賤女人合時。必於自身起下劣想。於
T2122_.53.0833a09: 彼女人生尊勝想。富貴女人與貧賤男子合
T2122_.53.0833a10: 時。必於自身生下劣想。於彼男子起尊勝
T2122_.53.0833a11: 想。貧賤男子與富貴女人合時。必於自身生
T2122_.53.0833a12: 尊勝想。於彼女人起下劣想。貧賤女人與
T2122_.53.0833a13: 富貴男子合時。必於自身起尊勝想。於彼男
T2122_.53.0833a14: 子生下劣想。子於父母將入胎位。應知亦然。
T2122_.53.0833a15: 故入胎時皆有等義
T2122_.53.0833a16: 次依論問中有微細。一切牆壁山崖樹等皆
T2122_.53.0833a17: 不能礙。此彼中有爲相礙耶。有作是説。此彼
T2122_.53.0833a18: 中有亦不相礙。以極微細。相觸身時不覺知
T2122_.53.0833a19: 故。復有説者。此彼中有亦互相礙。以相遇時。
T2122_.53.0833a20: 此彼展轉。有語言故。問若爾寧説中有無礙。
T2122_.53.0833a21: 答於餘無礙。非謂中有。問此彼中有皆相礙
T2122_.53.0833a22: 耶。答自類相礙非於餘類。謂地獄中有但礙
T2122_.53.0833a23: 地獄中有。乃至天中有但礙天中有。有作是
T2122_.53.0833a24: 説。劣礙於勝。以麁重故。勝不礙劣。以細輕
T2122_.53.0833a25: 故。謂地獄中有礙五中有。傍生中有礙四中
T2122_.53.0833a26: 有。鬼界中有礙三中有。人中有礙二中有。天
T2122_.53.0833a27: 中有唯礙天中有
T2122_.53.0833a28: 五生部第五
T2122_.53.0833a29: 如地持論云。菩薩生有五種。住一切行。安樂
T2122_.53.0833b01: 一切衆生。一息苦生。二隨類生。三勝生。四増
T2122_.53.0833b02: 上生。五最後生
T2122_.53.0833b03: 菩薩以願力故。於飢饉世受大魚等身。以肉
T2122_.53.0833b04: 救濟一切衆生。於病疾世爲大醫王。救治衆
T2122_.53.0833b05: 病。於刀兵世爲大力王救息戰諍。以法化邪
T2122_.53.0833b06: 及諸惡行如是無量皆悉往生。是名息苦生。
T2122_.53.0833b07: 菩薩以願自在力故。於種種衆生天龍鬼神
T2122_.53.0833b08: 等。遞相惱亂及諸外道。起諸邪見悉生其中。
T2122_.53.0833b09: 爲其導首。引令入正。廣爲宣説。是名隨類生。
T2122_.53.0833b10: 菩薩以性受生。勝於世間壽色等報。是名勝
T2122_.53.0833b11: 生
T2122_.53.0833b12: 菩薩從淨心住。乃至最上菩薩住。於閻浮提
T2122_.53.0833b13: 自在受生。一切受生處於中奇特。是名増上
T2122_.53.0833b14: 生
T2122_.53.0833b15: 最上菩薩住受生調伏業。菩提衆具増上滿
T2122_.53.0833b16: 足。生刹利婆羅門家得。阿耨菩提作一切佛
T2122_.53.0833b17: 事。是名最後生。世世菩薩皆此五種受生。無
T2122_.53.0833b18: 餘無上。因此疾得阿耨菩提
T2122_.53.0833b19: 又瑜伽論云。諸菩薩生略有五種攝一切生。
T2122_.53.0833b20: 一切菩薩受無罪生。利益安樂一切有情。何
T2122_.53.0833b21: 等爲五。一者除災生。二者隨類生。三者大勢
T2122_.53.0833b22: 生。四者増上生。五者最勝生。菩薩於諸飢饉
T2122_.53.0833b23: 作大魚等。並給一切皆令飽滿。或有疫病。
T2122_.53.0833b24: 作大良醫息除疾疫。或有戰諍。以大威力善
T2122_.53.0833b25: 巧息除。或有惡王非理治罰。以大願力哀愍
T2122_.53.0833b26: 一切。或起邪見能除邪惡。是名略説除災横
T2122_.53.0833b27: 生。或有菩薩。以大願力生趣異類。方便化導
T2122_.53.0833b28: 令彼行善。是名略説隨類受生。或有菩薩禀
T2122_.53.0833b29: 性生時。所感壽量形色族姓。自在富等。最
T2122_.53.0833c01: 爲殊勝。所作事業自他兼利。是名略説大勢
T2122_.53.0833c02: 生。或有菩薩住於十地。作十王報。最爲殊勝。
T2122_.53.0833c03: 已得成滿。即由此業増上所感。是名略説隨
T2122_.53.0833c04: 増上生。或有菩薩。於此生中菩提資糧已極
T2122_.53.0833c05: 圓滿。或生大貴國王家。能現等覺廣作佛事。
T2122_.53.0833c06: 是名略説最後生。若諸菩薩於去來今清淨
T2122_.53.0833c07: 仁賢妙善生處。皆此五生所攝。除此無有若
T2122_.53.0833c08: 過若増。唯除凡地菩薩受生。何以故。此中意
T2122_.53.0833c09: 取有智菩薩生大菩提果之所依止。令諸菩
T2122_.53.0833c10: 薩疾證菩提
T2122_.53.0833c11: 頌曰
T2122_.53.0833c12:     四生誠易轉五陰病難湮
T2122_.53.0833c13:     壽報雖延促終成丘墓塵
T2122_.53.0833c14:     徒知餌六色會當悲四隣
T2122_.53.0833c15:     復愍輪迴報難成不壞身

T2122_.53.0833c16:

感應縁

略引
二驗

T2122_.53.0833c17: 晋沙門支道林　唐居士信都元方
T2122_.53.0833c18: 晋沙門支遁字道林。陳留人也。神宇雋發。爲
T2122_.53.0833c19: 老釋風流之宗。常與其師辯論物類。謂雞卵
T2122_.53.0833c20: 生用未足殺之。與諸蠕動不得同罰。師尋
T2122_.53.0833c21: 亡。忽見形來至遁前。手執雞卵投地破之。見
T2122_.53.0833c22: 有雞雛出 &T021400;

而行。遁即惟寤悔其本言。俄而

T2122_.53.0833c23:

師及雞雛並滅不見

右此一驗
出冥祥記

T2122_.53.0833c24: 唐相州滏陽縣人信都元方。少有操尚。尤好
T2122_.53.0833c25: 釋典。年二十九。至顯慶五年春正月死。死後
T2122_.53.0833c26: 月餘。其兄法觀寺僧道傑。情切友情。乃將
T2122_.53.0833c27: 一巫者至家。遣求元方與語。法觀又頗解法
T2122_.53.0833c28: 術。乃作一符攝得元方。令巫者問其由委。巫
T2122_.53.0833c29: 者不識字。遣解書人執筆。巫者爲元方口授。
T2122_.53.0834a01: 作書一紙。與同學憑行基。具述平生之意。
T2122_.53.0834a02: 并詩二首。及其家中亦留書啓。文理順序言
T2122_.53.0834a03: 詞悽愴。其書疏大抵勸修功徳。及遣念佛寫
T2122_.53.0834a04: 經。以爲殺生之業罪之大者。無過於此。又
T2122_.53.0834a05: 云。元方不入地獄。亦不墮鬼中。前蒙冥官處
T2122_.53.0834a06: 分。令於石州李仁師家爲男。但爲隴州呉山
T2122_.53.0834a07: 縣石名遠於華嶽祈子。乃改與石家爲男。又
T2122_.53.0834a08: 云。受生日逼怱迫不得更住。從二月受胎。至
T2122_.53.0834a09: 十二月誕育。願兄等慈流就彼相看也。言訖
T2122_.53.0834a10: 洟泣而去。河東薛大造寓居滏陽。前任呉山
T2122_.53.0834a11: 縣令自云。具識名遠。智力寺僧慧永法眞等

T2122_.53.0834a12:

説之

右此出冥
報拾遺記

◎

T2122_.53.0834a13:

◎十使篇第八十三

此有四部

T2122_.53.0834a14:   述意部　會名部　迷理部　斷障部
T2122_.53.0834a15: 述意部第一
T2122_.53.0834a16: 蓋聞。三界昏寢。皆由十使爲窟宅。六賊攀
T2122_.53.0834a17: 縁。寔因五住爲猛將。致使妄想虚構。惑倒
T2122_.53.0834a18: 交興。萬苦爭纒。百憂總萃。於是十使驅馳。十
T2122_.53.0834a19: 纒拘束。五鈍易沈。五利難制。苦集順流。無
T2122_.53.0834a20: 始常漂。滅道清虚。何由得證也
T2122_.53.0834a21: 會名部第二
T2122_.53.0834a22: 初釋名者。一身見。二邊見。三邪見。四戒取。
T2122_.53.0834a23: 五見取。六貪。七瞋。八癡。九慢。十疑。此之十
T2122_.53.0834a24: 使生死根本。凡夫倒惑未曾觀理。妄執相續
T2122_.53.0834a25: 不出三有。如世公使隨逐罪人。名之爲使。
T2122_.53.0834a26: 如地論云。隨逐轉義名之爲使。雜心論云。
T2122_.53.0834a27: 使之隨逐如空行影。成論云。使之隨逐如母
T2122_.53.0834a28: 隨子。於三界中常隨逐義。上來總釋。自下別
T2122_.53.0834a29: 解
T2122_.53.0834b01: 第一身見者。亦名我見。色心相依。名之爲身。
T2122_.53.0834b02: 凡愚迷此。執爲我人。從其所迷。故名身見以
T2122_.53.0834b03: 迷色心計爲我故。從其所立。亦名我見。故
T2122_.53.0834b04: 十地經云。世間受生皆由著我。若離著我。則
T2122_.53.0834b05: 無世間受生身處。故知我見是生煩惱原。故
T2122_.53.0834b06: 涅槃經云。如六大賊欲劫人時。要因内人。若
T2122_.53.0834b07: 無内人則便中還。是六塵賊亦復如是。欲劫
T2122_.53.0834b08: 善法。要因内有。衆生知見常樂我淨不空等
T2122_.53.0834b09: 相。若内無如是等相。六塵惡賊則不能劫一
T2122_.53.0834b10: 切善法。有智之人。内無是相。凡夫則有。是故
T2122_.53.0834b11: 六塵常來侵奪善法之財。故知我見生惡滅善
T2122_.53.0834b12: 之原也。又大寶積經云。如咽塞病即能斷命。
T2122_.53.0834b13: 一切見中唯有我見。即時能斷於智慧命也」
T2122_.53.0834b14: 第二邊見者。夫世間因果生滅相續。非定斷
T2122_.53.0834b15: 常。是中道理。不解偏執。故名邊見。如中論
T2122_.53.0834b16: 説。因果常生滅相續故往來不絶。生滅故不
T2122_.53.0834b17: 常。相續故不斷。故知因果三世相續是正道
T2122_.53.0834b18: 理。又成論云。以世諦故得成中道。以五陰相
T2122_.53.0834b19: 續生故不斷。念念滅故不常。離此斷常名爲
T2122_.53.0834b20: 中道。故知因果非定斷常。於現報中凡愚不
T2122_.53.0834b21: 觀。念念遷滅則是常見。不觀念念新生則是
T2122_.53.0834b22: 斷見。若於來報愛未盡者。隨業受生六道不
T2122_.53.0834b23: 定。人非常人迷此謂常。則是常見。若謂死後
T2122_.53.0834b24: 更不受生。心識永謝。則是斷見
T2122_.53.0834b25: 第三明邪見者。謂謗無因果。乖正名邪。若依
T2122_.53.0834b26: 倶舍論。一切諸見皆違理起。悉是邪見。但説
T2122_.53.0834b27: 一見爲邪見者。由此見最惡能斷善根故。説
T2122_.53.0834b28: 爲邪見。若論身邊見等。雖邪非正。直是迷理。
T2122_.53.0834b29: 障出聖道。不謗因果。邪心則輕。不妨修善。仍
T2122_.53.0834c01: 感世樂。若如觀佛三昧經云。不信因果斷
T2122_.53.0834c02: 學般若等重罪。過殺八萬父母罪。此由邪見
T2122_.53.0834c03: 感斯重報。故中論云。邪見有二。一破世間樂。
T2122_.53.0834c04: 是麁邪見。言無罪福無佛賢聖。捨善爲惡。二
T2122_.53.0834c05: 破涅槃道。貪著於我分別有無。故不得涅槃
T2122_.53.0834c06: 道
T2122_.53.0834c07: 第四明戒取者。但諸妄執戒取之人。隨其
T2122_.53.0834c08: 別執自有二種。一是獨頭。二是足上言獨頭
T2122_.53.0834c09: 者。所謂直取持戒爲道。或取苦行以之爲道。
T2122_.53.0834c10: 或取布施以之爲道。乃至或取八禪事定以
T2122_.53.0834c11: 爲眞道。此等直取所行之事。不知非道。謬
T2122_.53.0834c12: 執爲道。是故名爲獨頭戒取。言足上者。謂有
T2122_.53.0834c13: 愚人。不解正理妄立是非。謂己見是。取爲眞
T2122_.53.0834c14: 道。則名戒取。此後戒取依前見生。前見與後
T2122_.53.0834c15: 戒取爲本。戒取所依名爲脚足。是故説後戒
T2122_.53.0834c16: 取之心。名爲足上戒取煩惱。是故行者應善
T2122_.53.0834c17: 思量。道法難識。須訪良友。不得信己。愚心倒
T2122_.53.0834c18: 見。謬執乖正。反成不善。當知道者。唯是慧
T2122_.53.0834c19: 觀。戒定等善是疏縁具。要觀衆生色心非我。
T2122_.53.0834c20: 見此理智方是出道。離此以外種種皆非。是
T2122_.53.0834c21: 故若執餘善爲道。皆同愚人。執戒爲道。以
T2122_.53.0834c22: 是齊名戒取煩惱攝。故倶舍論云。非道中道。
T2122_.53.0834c23: 是名戒取見
T2122_.53.0834c24: 又十住毘婆沙論云。佛告迦葉。有四種破戒
T2122_.53.0834c25: 比丘似如持戒。何等爲四。一有比丘。於戒經
T2122_.53.0834c26: 中盡能具行。而説有我。是名破戒似如持戒。
T2122_.53.0834c27: 二有比丘。誦持經律守護戒行。於身見中不
T2122_.53.0834c28: 動不離。是名破戒似如持戒。三有比丘。具行
T2122_.53.0834c29: 十二。頭陀。而見諸法定有。是名破戒似如
T2122_.53.0835a01: 持戒。四有比丘。縁衆生行慈心。聞諸行無生
T2122_.53.0835a02: 相心則驚畏。是名破戒似如持戒。以此文證。
T2122_.53.0835a03: 故知。愚人雖依戒行身口無過。謬執乖理心
T2122_.53.0835a04: 無道戒。若能觀見色心無我。此智清淨方有
T2122_.53.0835a05: 道戒。戒行既然。施等亦爾
T2122_.53.0835a06: 第五明見取者。此還有二。一是獨頭。二是足
T2122_.53.0835a07: 上。言獨頭者。謂直取世間有漏善法及有
T2122_.53.0835a08: 漏果。以爲第一勝妙善者。名爲獨頭。如人直
T2122_.53.0835a09: 取無想天報。計爲涅槃。謂第一好。又於内身
T2122_.53.0835a10: 不淨謂淨。如是皆名獨頭見取。言足上者。謂
T2122_.53.0835a11: 人迷法妄立是非。謂己見是。餘者非。便即生
T2122_.53.0835a12: 心。於己見上執爲第一。是故名爲足上見取。
T2122_.53.0835a13: 如起身見是其我倒。愚人不解後更起心。取
T2122_.53.0835a14: 前身見以爲第一。如此見取名爲足上。餘義
T2122_.53.0835a15: 同前釋。此既同前有何差別。若執有漏世間
T2122_.53.0835a16: 事業。取以爲道。即名戒取。若執爲勝。即名見
T2122_.53.0835a17: 取。故倶舍論云。一切有流法。聖人所棄捨。
T2122_.53.0835a18: 故執此法爲最勝。是名見取。又成論云。若
T2122_.53.0835a19: 人持戒最爲清淨。名戒取結。即謂所取。以
T2122_.53.0835a20: 爲眞實。餘皆妄語。名見取結。若謂世法第
T2122_.53.0835a21: 一。皆同愚人。取見爲勝。是以齊名見取煩惱
T2122_.53.0835a22: 也
T2122_.53.0835a23: 又新婆沙論問。此之見取於一刹那頃如何
T2122_.53.0835a24: 推度。答性猛利故。亦能推度堅執故者。謂能
T2122_.53.0835a25: 堅執。故名爲見。此見於境僻執堅牢。非聖慧
T2122_.53.0835a26: 刀無由令捨。非佛弟子執聖慧刀截彼見牙
T2122_.53.0835a27: 方令捨故。如有海獸名室首魔羅彼所齧物
T2122_.53.0835a28: 非刀不能解。謂彼若＊齧諸草木等。要截其
T2122_.53.0835a29: 牙。方令捨故。如有頌曰
T2122_.53.0835b01:     愚人所受持鱣魚所銜物
T2122_.53.0835b02:     室首摩羅齧非刀不能解
T2122_.53.0835b03: 深入所縁故者。謂性猛利深入所縁。如鍼墮
T2122_.53.0835b04: 泥。故名爲見
T2122_.53.0835b05: 第六明貪使過者。貪乃衆多或愛自身他身。
T2122_.53.0835b06: 或愛妻子室宅田園。或愛善法如愛佛菩提
T2122_.53.0835b07: 等。若依大乘此皆是使。若依小乘善貪非
T2122_.53.0835b08: 使。具説難盡。略述而已
T2122_.53.0835b09: 第七明瞋使過者。所謂惱恨嫉妬不悦。此等
T2122_.53.0835b10: 煩惱悉是瞋使。大莊嚴論云。身如乾薪。瞋恚
T2122_.53.0835b11: 如火。未能燒他先自焦身。又正法念經云。瞋
T2122_.53.0835b12: 心如火燒一切戒。瞋如大斧能破法橋。住在
T2122_.53.0835b13: 心中如怨入舍。故知起瞋障諸善法。又華嚴
T2122_.53.0835b14: 經云。一切惡中無過是惡。起一瞋心則受百
T2122_.53.0835b15: 千障礙法門。又菩薩地經云。若諸菩薩犯如
T2122_.53.0835b16: 河沙等貪。不名毀戒。若犯一瞋因縁。是名
T2122_.53.0835b17: 破戒。瞋恚之心能捨衆生。貪愛之心能護衆
T2122_.53.0835b18: 生。不名煩惱。瞋捨衆生。名重煩惱。是故如來
T2122_.53.0835b19: 於經中説。貪結難斷不名爲重。瞋恚易斷名
T2122_.53.0835b20: 之爲重。此亦略述。具説難盡
T2122_.53.0835b21: 第八明癡使過者。若依毘曇。癡暗之心體無
T2122_.53.0835b22: 慧明。故曰無明。若依成論。邪心分別無正慧
T2122_.53.0835b23: 明。故曰無明。又毘曇論説。無明使有其二種。
T2122_.53.0835b24: 一者不共。二者相應。言不共者。於四諦理及
T2122_.53.0835b25: 於色聲香味觸等。縁而不了。則是無明。此獨
T2122_.53.0835b26: 無明不與一切諸使和合。名不共無明。二相
T2122_.53.0835b27: 應無明者。除前不共。自餘一切諸煩惱中無
T2122_.53.0835b28: 知之心。名爲無明。與諸使合。名爲相應無明。
T2122_.53.0835b29: 若依成論。無明亦二。一是取性。二是現起。言
T2122_.53.0835c01: 取性者。直是任運迷法假集喑心取性。唯是
T2122_.53.0835c02: 違理。性惡不善。此細無明。諸凡常有。是故得
T2122_.53.0835c03: 在善無記中。要觀無性方得漸除故行善時
T2122_.53.0835c04: 須觀無性。迷事取性則成有漏
T2122_.53.0835c05: 第九明慢使過者。依論慢有八種。一直名慢。
T2122_.53.0835c06: 謂於下境自高卑彼。於齊等處還計爲等。此
T2122_.53.0835c07: 過輕故。直名爲慢。此無所恃何故成慢。成論
T2122_.53.0835c08: 釋言。是中有其執我相過。故説爲慢。謂人勝
T2122_.53.0835c09: 劣。唯心解別。若知心勝稱實無過。迷如此
T2122_.53.0835c10: 法。計我勝彼及與我等有恃我心。故名爲慢。
T2122_.53.0835c11: 二者大慢。謂於等處自謂爲大。故名大慢。三
T2122_.53.0835c12: 者慢慢。謂於上境謂己勝彼。此過最重。故名
T2122_.53.0835c13: 慢慢。四者不如慢。謂他行徳過己彌深。多身
T2122_.53.0835c14: 修業。方可似彼。即謂現令少不如彼。陵
T2122_.53.0835c15: 他多邊。名不如慢。五者傲慢。謂於父母師長
T2122_.53.0835c16: 上境不肯恭敬。故名傲慢。六者我慢。謂於色
T2122_.53.0835c17: 心無我法中執我自高。故名我慢。此諸慢中
T2122_.53.0835c18: 執我心也。此一我慢最難伏斷。要成羅漢方
T2122_.53.0835c19: 能除盡。但諸凡愚未學觀者。莫問麁細我見
T2122_.53.0835c20: 皆強。是故名爲示相我慢。若能觀理成聖學
T2122_.53.0835c21: 人。我見則微分斷麁現。是故名爲不示相慢。
T2122_.53.0835c22: 七者増上慢。謂未得聖而謂已得。以其聖智
T2122_.53.0835c23: 是増上行。於此出世増上法中起心生慢。名
T2122_.53.0835c24: 増上慢。八者邪慢。謂諸惡人無徳。自高恃惡
T2122_.53.0835c25: &T020717;

人。故名邪慢。此八慢心。皆悉名爲慢使
T2122_.53.0835c26: 煩惱也
T2122_.53.0835c27: 第十明疑使過者。疑有二種。一疑事。如夜見
T2122_.53.0835c28: 樹疑爲人等。此疑事心不招生死。故小乘中
T2122_.53.0835c29: 不説爲使。非煩惱故。羅漢亦有。故智度論
T2122_.53.0836a01: 云。阿羅漢雖無四諦中疑。一切法中處處有
T2122_.53.0836a02: 疑。此諸事疑。若望大乘是暗妄心。招變易死。
T2122_.53.0836a03: 亦説爲使。二者疑理。謂諸身心生滅非我。疑
T2122_.53.0836a04: 謂常我。名爲疑理。故成論問。疑有何過。答若
T2122_.53.0836a05: 多疑者。一切世間出世間事皆不能成。又疑
T2122_.53.0836a06: 法不可學得。疑師不能敬彼。疑自非是學時。
T2122_.53.0836a07: 若生此三疑。亦是障道根本。但起決定心學。
T2122_.53.0836a08: 不須疑此三事。凡夫未觀理來莫問上下。皆
T2122_.53.0836a09: 有十使。上界雖無麁現瞋使。自餘九使皆常
T2122_.53.0836a10: 具有。修得定者。雖伏欲結。由有此使故不得
T2122_.53.0836a11: 出世果也
T2122_.53.0836a12: 迷理部第三
T2122_.53.0836a13: 述曰。迷理不同者。良由衆生無始時來流轉
T2122_.53.0836a14: 生死不能斷漏不得出世果。致令十使煩惱
T2122_.53.0836a15: 是能障業。四眞諦法是所障理。言四諦者。一
T2122_.53.0836a16: 苦。二集。三滅。四道。具釋四諦因果次第大小
T2122_.53.0836a17: 同異者。恐文煩不述。今且略釋其名令識因
T2122_.53.0836a18: 果。生滅無常理實是苦。逼迫行者名爲苦
T2122_.53.0836a19: 諦。諦是實義。審爾不謬。故稱爲諦。下三諦
T2122_.53.0836a20: 義同此一釋。有漏善惡皆能生果。理是因集
T2122_.53.0836a21: 名爲集諦。煩惱盡處名之爲滅。理實不生名
T2122_.53.0836a22: 爲滅諦。觀理除壅此實不虚。名爲道諦。若就
T2122_.53.0836a23: 一人論四諦者。謂此身心苦之與樂有漏報
T2122_.53.0836a24: 邊。是其苦諦。若不觀理所起善惡。乃至八禪。
T2122_.53.0836a25: 是其集諦。若觀身心生滅無我。即此觀智。是
T2122_.53.0836a26: 其道諦。因此道智見無我時。惑斷之處。則是
T2122_.53.0836a27: 滅諦。言迷理者。論説不同。若依毘曇論云。身
T2122_.53.0836a28: 見邊見唯迷苦諦。謂凡夫皆執苦報爲我。
T2122_.53.0836a29: 是故身見縁苦諦生。依身苦報計斷計常。是
T2122_.53.0836b01: 故邊見亦迷苦生。故雜心論云。身邊二見果
T2122_.53.0836b02: 處起故。唯迷苦諦。凡計罪福是我所作。不將
T2122_.53.0836b03: 善惡業因爲我。是故身見不依集起。知集非
T2122_.53.0836b04: 我不名迷集。邊見依身亦不依集。又亦不將
T2122_.53.0836b05: 滅道爲我計斷計常。義皆同此。是故身邊唯
T2122_.53.0836b06: 依苦報名迷苦諦
T2122_.53.0836b07: 若論戒取迷苦及道。謂有愚人直爾聞説。精
T2122_.53.0836b08: 勤苦行能斷生死。不知此説。曉夜勵心。勤觀
T2122_.53.0836b09: 苦空。方斷生死。即謂事中苦身是道。不知身
T2122_.53.0836b10: 苦非是聖道。是故戒取迷苦諦生。或有不將
T2122_.53.0836b11: 身苦爲道。直執戒等福行爲道。此將集因轉
T2122_.53.0836b12: 將爲道。如此戒取名迷道諦。理實凡愚不識
T2122_.53.0836b13: 集因。妄執爲道。應是迷集。但彼迷心不計福
T2122_.53.0836b14: 行以爲集因。方轉爲道。是故不得名爲迷集。
T2122_.53.0836b15: 不同計苦以爲道者。將苦爲道。故名迷苦。是
T2122_.53.0836b16: 故戒取。有迷苦者。有迷道者。不迷於集。滅是
T2122_.53.0836b17: 聖果。衆生所求。不取惑滅。爲道因行。是故
T2122_.53.0836b18: 戒取不名迷滅
T2122_.53.0836b19: 若論邪見見取及疑。此三皆悉通迷四諦。所
T2122_.53.0836b20: 謂邪見。謗無因果。該凡及聖。是故通迷。若論
T2122_.53.0836b21: 見取。於自身報取爲第一。即爲迷苦。於事善
T2122_.53.0836b22: 業計爲第一。即名迷集。若取梵天無想天等
T2122_.53.0836b23: 以爲涅槃。名爲迷滅。於彼戒取所言之道取
T2122_.53.0836b24: 爲第一。名爲迷道。是故見取通迷四諦。若論
T2122_.53.0836b25: 疑心。於諸凡聖因之與果。不知有無。生疑
T2122_.53.0836b26: 不決。故亦迷四。向來所明五見及疑。唯迷
T2122_.53.0836b27: 諦理。不名迷事。以迷理故。觀見理時知無我
T2122_.53.0836b28: 人。方斷我心證知慧觀。能斷煩惱凡夫因果
T2122_.53.0836b29: 苦集非道。識觀是道方斷戒取。正識滅道以
T2122_.53.0836c01: 爲第一。不將有漏以爲勝好。知世可厭方斷
T2122_.53.0836c02: 見取。以見四諦不生疑謗。證信決定方斷邪
T2122_.53.0836c03: 疑。是故身邊戒見邪疑。迷理而生還見理斷。
T2122_.53.0836c04: 不將塵境色聲等事以爲我人計斷常等。故
T2122_.53.0836c05: 雖正識色聲等事。不斷我心乃至疑使。若論
T2122_.53.0836c06: 貪瞋癡慢四使。通障見修。皆迷理事。謂依見
T2122_.53.0836c07: 起則名迷理。若依事生則名迷事。依見起者。
T2122_.53.0836c08: 若論其貪如愛身見。即名爲貪。由愛我見令
T2122_.53.0836c09: 心轉迷。若觀生空知無我時。則嫌我見。此貪
T2122_.53.0836c10: 則斷。若論其瞋。有我心時。聞説無我則生瞋
T2122_.53.0836c11: 恚。後觀無我知無人時。聞説生空心則歡喜。
T2122_.53.0836c12: 故見理時彼瞋則斷。依見起癡不知見過。後
T2122_.53.0836c13: 見理時彼癡則斷。依見起慢恃見自高。後見
T2122_.53.0836c14: 理時彼慢則斷。是故貪等依見起者。亦是迷
T2122_.53.0836c15: 理。見理方斷。依餘見起。類此可知。所言貪等
T2122_.53.0836c16: 依事起者。謂依塵境色聲香等。於此起貪纒
T2122_.53.0836c17: 綿難斷。故見理時仍有未斷。後更修道數數
T2122_.53.0836c18: 漸除。瞋慢癡等依事皆爾。此明十使迷理不
T2122_.53.0836c19: 同。迷苦有十。迷道有八。迷集及滅各有七使。
T2122_.53.0836c20: 迷事有四。合三十六。此説欲界凡夫心也。若
T2122_.53.0836c21: 論色界凡夫心中具三十一。彼無瞋故。於五
T2122_.53.0836c22: 行中各除其一。四諦修道名爲五行。是故唯
T2122_.53.0836c23: 有三十一使。無色凡心亦三十一。三界通論。
T2122_.53.0836c24: 總有九十八。迷四諦理有八十八。三界迷事
T2122_.53.0836c25: 合有十種。此依毘曇略釋如是。若依成論十
T2122_.53.0836c26: 使煩惱皆有取性。悉通達理。謂迷四諦無性
T2122_.53.0836c27: 之空。故總觀諦無性空時。斷重取性名爲見
T2122_.53.0836c28: 道。後斷細時名爲修道。此名十使迷理不同
T2122_.53.0836c29: 也
T2122_.53.0837a01: 斷障部第四
T2122_.53.0837a02: 述曰。此十使煩惱斷有難易者。夫論使性凡
T2122_.53.0837a03: 常具有。今明入道故叙難易。但諸見惑難識
T2122_.53.0837a04: 易斷。貪等四使易識難除。見難識者。謂凡常
T2122_.53.0837a05: 迷。理易斷者。見理即盡。所謂若能學觀無我。
T2122_.53.0837a06: 創見理時。則名初果。即先斷除八十八使。
T2122_.53.0837a07: 但初見諦有利有鈍。若利根者。總觀諸法。皆
T2122_.53.0837a08: 假無性。不見我人。一念之中斷八十八。即此
T2122_.53.0837a09: 一念名爲見道。若鈍根者。別觀四諦。次第
T2122_.53.0837a10: 漸斷八十八使。故佛性論云。若利根人於一
T2122_.53.0837a11: 念中則等觀四諦。八十八使一時倶斷。皆名
T2122_.53.0837a12: 見諦。若鈍根人於次第觀者。則初念觀苦。不
T2122_.53.0837a13: 見餘三諦。但斷苦下。以此文證。總別觀法。皆
T2122_.53.0837a14: 得入道。不得偏執。若依諸經教人入道。多直
T2122_.53.0837a15: 説觀生滅無我。則斷諸結出離生死。如地持
T2122_.53.0837a16: 經説。世間受生皆由著我。若離著我則無世
T2122_.53.0837a17: 間受身生處。又如經説。縁覺性人不解四諦
T2122_.53.0837a18: 法門名字。直籍事縁觀生無我。便斷諸結過
T2122_.53.0837a19: 諸聲聞。於此直作無我觀中。雖不作其四諦
T2122_.53.0837a20: 別解。如此觀時具有四諦。謂彼所觀有漏報
T2122_.53.0837a21: 身念念生滅。是理苦集。從前名苦。生後名集。
T2122_.53.0837a22: 知無我時即是見苦。爾時無我即斷事集。所
T2122_.53.0837a23: 斷不生即是證滅。此能觀智即是聖道。是故
T2122_.53.0837a24: 直觀無我之時。具有四諦斷結得出。不要別
T2122_.53.0837a25: 觀四諦方出。故成論引經説言。如甄叔迦經
T2122_.53.0837a26: 中説種種得道因縁。非但以四諦得道　故知
T2122_.53.0837a27: 入道不要別觀。總觀無我一行亦得。若能明
T2122_.53.0837a28: 見身心無我。則是見道。斷諸見＊惑。但諸見
T2122_.53.0837a29: ＊惑約諦分別。三界合説有八十八。若就一人
T2122_.53.0837b01: 以論迷心。總則唯是五見及疑。此六望愚則
T2122_.53.0837b02: 名難識。若望智人復名易斷。謂諸凡愚學修
T2122_.53.0837b03: 善者。多皆知厭貪瞋癡慢。於其我心及執戒
T2122_.53.0837b04: 等。不覺是過。是故難識。以難識故。經説爲
T2122_.53.0837b05: 重。如涅槃釋。我見戒取及以疑等。一切衆生
T2122_.53.0837b06: 常所起故。又難覺故。如病常發名爲重病。又
T2122_.53.0837b07: 難識故。亦名重病。又成論云。世間人於戒取
T2122_.53.0837b08: 中不見其過。故使爲結。故知利使愚人不識。
T2122_.53.0837b09: 言望智人名易斷者。謂若學觀身心生滅。分
T2122_.53.0837b10: 見無我。煩惱薄時。即知觀智是斷法道。心中
T2122_.53.0837b11: 六使自然永無。謂知色心生滅非人。則無我
T2122_.53.0837b12: 心邊見自斷。以觀見理識聖道故。正信無疑。
T2122_.53.0837b13: 謗無自斷。智慧是道。戒等非勝。則無戒取。見
T2122_.53.0837b14: 取自斷。是故六使難識易斷。以難識故。無始
T2122_.53.0837b15: 來迷。以易斷故。解理則盡。不同貪等易識難
T2122_.53.0837b16: 斷。以易識故。人多不執。以難斷故。那含亦有。
T2122_.53.0837b17: 是故利使迷理邪心。親覆聖解合行不出。不
T2122_.53.0837b18: 同貪等別縁事起唯妨修觀非親迷理。故諸小
T2122_.53.0837b19: 聖雖有貪瞋。不妨仍得解理無疑。是故智人
T2122_.53.0837b20: 學修業者。唯修觀解除迷入道。若學觀行雖
T2122_.53.0837b21: 昧名凡。少解理時即無妄取。若不學解＊常迷
T2122_.53.0837b22: 道法。雖修諸善不除邪執。非直妄執自不能
T2122_.53.0837b23: 出。多謗正法及行道者。以其迷心未識邪正。
T2122_.53.0837b24: 不知他是不與己同。即謂己是。説他爲非。是
T2122_.53.0837b25: 故迷人心無道法。多依世善妄執相非。故倶
T2122_.53.0837b26: 舍論云。在家由取五塵故。與在家起鬪爭。出
T2122_.53.0837b27: 家由取諸見各不同故。與出家起鬪爭。又成
T2122_.53.0837b28: 論云。若人持戒取爲清淨。名戒取結。即謂所
T2122_.53.0837b29: 取。以爲眞實。餘皆妄語。名見取結。此二是其
T2122_.53.0837c01: 出家之人鬪爭根本。亦即名爲隨順苦邊。又
T2122_.53.0837c02: 依此戒取能捨八眞聖道。此非正道。非清淨
T2122_.53.0837c03: 道。能隨苦過。又戒取是出家人縛。諸欲是在
T2122_.53.0837c04: 家人縛。又戒取者。雖復種種行出家法。空無
T2122_.53.0837c05: 所得。又因此戒取能謗正道及行正道者。又
T2122_.53.0837c06: 戒取是諸外道起憍慢處。作如是念。能勝餘
T2122_.53.0837c07: 人。以此等文證知。戒取等唯是世善招生死
T2122_.53.0837c08: 果。故名隨苦。非眞道法。愚人多迷妄執生罪。
T2122_.53.0837c09: 是故十使雖皆不善。論其障道起過之原。則
T2122_.53.0837c10: 唯六使迷心爲本。若不能斷。非直不出。因起
T2122_.53.0837c11: 麁罪當生惡道。此明十使斷有難易竟
T2122_.53.0837c12: 頌曰
T2122_.53.0837c13:     邈邈愛王城峨峨欣鷲嶺
T2122_.53.0837c14:     業結三界獄利鈍十使頸
T2122_.53.0837c15:     濁惡順下趣斷漏昇上頂
T2122_.53.0837c16:     著我甘苦報＊悑象投丘井
T2122_.53.0837c17:     翹翹羨化倫念念除心癭
T2122_.53.0837c18:     宿祐遇釋尊高慕大仙頴
T2122_.53.0837c19:     既破無明結還同寤眞正
T2122_.53.0837c20:     荷戢怡沖心隨憩靡不靜◎
T2122_.53.0837c21: 法苑珠林卷第七十二
T2122_.53.0837c22:
T2122_.53.0837c23:
T2122_.53.0837c24:
T2122_.53.0837c25: 法苑珠林卷第七十三
T2122_.53.0837c26: 　＊西明寺沙門釋道＊世撰　

T2122_.53.0837c27:

◎十惡篇第八十四　

此有一十三部

T2122_.53.0837c28: 述意部　業因部　果報部　殺生部
T2122_.53.0837c29: 偸盜部　邪婬部　妄語部　惡口部

Footnote:

824 825 826 827 828 829 830 831 832 833 834 835 836 837 838 839 [行番号:有/無] [返り点:無/有] [CITE]