SAT DB

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。
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

Footnote:

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