SAT DB

0921頁, a02 行 - b02 行

T1907_.45.0921a02: 善之爲善。不了惡之爲惡。其意常昏。忘憎愛
T1907_.45.0921a03: 故。亦無自謙美他。復無自褒貶他。此爲下愚
T1907_.45.0921a04: 渾鈍之罪。彼是上智純朴之福也。是謂四句
T1907_.45.0921a05: 以。判罪福。依前兩句。則福業變作重患。罪行
T1907_.45.0921a06: 更爲大善。尋後二句。則誑語。與忠談無隔。上
T1907_.45.0921a07: 智。共下愚同迹。是知。行者持犯之要。只應微
T1907_.45.0921a08: 察自之得失。不可輒判他之徳患。持犯淺深
T1907_.45.0921a09: 意趣然矣。第三明究竟持犯者。雖依如前所
T1907_.45.0921a10: 説法門。能識輕重之性。兼知淺深之状。而於
T1907_.45.0921a11: 戒相。不如實解。於罪非罪。未離二邊者。不能
T1907_.45.0921a12: 究竟持而無犯。不趣清淨戒波羅蜜。其故何
T1907_.45.0921a13: 耶。然戒不自生。必託衆縁。故決無自相。即縁
T1907_.45.0921a14: 非戒。離縁無戒。除即除離。不得中間。如是求
T1907_.45.0921a15: 戒。永不是有。可言自性。不成就故。而託衆
T1907_.45.0921a16: 縁。亦不無戒。非如兔角。無因縁故。如説戒
T1907_.45.0921a17: 相。罪相亦爾。如戒罪相。人相亦然。若於此
T1907_.45.0921a18: 中。依不是有。見都無者。雖謂無犯。而永失
T1907_.45.0921a19: 戒。誹撥戒之唯事相故。又於此中。依其不無。
T1907_.45.0921a20: 計是有者。雖曰能持。持即是犯。違逆戒之如
T1907_.45.0921a21: 實相故。菩薩修戒。則不如是。雖不計有能持
T1907_.45.0921a22: 所持。而不誹撥戒之唯事。是故終無失戒巨
T1907_.45.0921a23: 過。雖不見無罪與非罪。而不違逆戒之實相。
T1907_.45.0921a24: 是故永離犯戒細罪。由是巧便深智方便。永
T1907_.45.0921a25: 忘三輪。不墮二邊。方趣具足戒波羅蜜。如經
T1907_.45.0921a26: 言。罪。非罪。不可得故。應具足戒波羅蜜。戒
T1907_.45.0921a27: 本云。戒光從口出。有縁。非無因。非色。非心。
T1907_.45.0921a28: 非有。非無。非因果法。諸佛之本原。菩薩之根
T1907_.45.0921a29: 本。此中言戒光者。爲顯戒之與光。無二無別。
T1907_.45.0921b01: 明淨雜染同一味故。故縁戒光。顯戒實相。戒
T1907_.45.0921b02: 無自性。必藉他縁故。曰有縁。有縁之言。非據

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