法苑珠林 97.37

97.37

又俱舍論云。若人臨終起邪見心。是人以先不善為因邪見為緣故墮地獄。有論師言。一切不善皆是地獄因。此不善之餘生畜生餓鬼中。又法業盛故墮畜生中。如婬慾盛故生於鴿雀鴛鴦之中。瞋恚盛故生於蚖蝮蛇蠍中。愚癡盛故生猪羊蚌蛤中。憍慢盛故生於師子虎狼中。掉戲盛故生獼猴中。慳嫉盛故生餓狗中。若有少分施善餘福。雖生畜生於中微樂。身口二業雖由心為主。然其口業受報者多。如罵人輕躁喻如獼猴即生猴中。若言貪悷如烏。語如狗吠。騃如猪羊。聲如驢鳴。行如𩥟駝。自高如象。惡如逸牛。婬如鳥雀。怯如猫狸。諂如野狐。如是諸惡隨口受報。然由三毒為本。三毒之中貪愛為重。如捉布一頭餘則盡隨。故智度論云。若不斷愛愛則潤生。是故四生皆由愛起。如說多欲生鳥雀中。多貪味故。廁中受生。又愛欲故卵生。貪香味故受濕生。隨其所愛故。起慇重業則受化生。若慇重心樂行罪業。死時妄見地獄受其化生。若慇重愛福上界化生。故成論云。如樹根不拔其樹猶生。貪根不拔苦樹常在。

Furthermore, the Kośa-śāstra says: If a person gives rise to a mind of wrong view when on the brink of death, using past unwholesomeness as the cause and wrong view as the condition, this person falls into hell. A śāstra master says: All unwholesome deeds are causes of hell; the remainder of these unwholesome deeds leads to rebirth among animals and hungry ghosts. Furthermore, because of the preponderance of dharmic karma, one falls among animals: if lust is preponderant, one is born among doves, sparrows, and mandarin ducks; if anger is preponderant, one is born among vipers, adders, snakes, and scorpions; if delusion is preponderant, one is born among pigs, sheep, clams, and oysters; if arrogance is preponderant, one is born among lions, tigers, and wolves; if restlessness and frivolity are preponderant, one is born among monkeys; if stinginess and jealousy are preponderant, one is born among hungry dogs. If one has a small portion of the remaining merit from practicing giving, though born among animals, one will experience slight pleasure therein. Although the two karmas of body and speech are governed by the mind, yet those who receive retribution for their verbal karma are numerous. For instance, if one curses someone as frivolous and rash like a monkey, one is born among monkeys; if one says that someone is greedy and perverse like a crow, talks like a barking dog, is stupid like a pig or sheep, has a voice like a braying donkey, walks like a dromedary camel, is self-exalting like an elephant, is fierce like an untamed ox, is lustful like a bird or sparrow, is timid like a cat or wildcat, or is flattering like a wild fox—for such evil deeds, one receives retribution according to speech. Yet these have the three poisons as their root. Among the three poisons, greedy craving is the weightiest, just as grasping one end of a cloth causes the rest to follow entirely. Therefore the Mahāprajñāpāramitā-śāstra says: If craving is not severed, craving will moisten rebirth; therefore the four modes of birth all arise from craving. For example, it is said that having much lust leads to rebirth among birds and sparrows, and having much greed for flavours leads to taking rebirth in a latrine. Again, due to desirous craving there is egg-birth; due to greed for fragrances there is moisture-birth. According to whatever is craved, giving rise to earnest karma results in apparitional birth. If with an earnest mind one delights in committing sinful karma, at the time of death one falsely sees hell and takes apparitional birth therein. If one earnestly cherishes merit, one takes apparitional birth in the higher realms. Therefore the Satyasiddhi-śāstra says: Just as when the root of a tree is not uprooted, the tree still grows, so when the root of greed is not uprooted, the tree of suffering ever remains.