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法苑珠林 (No. 2122_ 道世撰 ) in Vol. 53

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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
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
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
卵生食
T2122_.53.0830c13: 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: 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&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:
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:
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:
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
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
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: 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: 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:
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:
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:
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
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。
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。
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
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:
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
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