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菩薩戒問答洞義鈔 (No. 2358A ) in Vol. 74

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T2358A.74.0087a05:
T2358A.74.0087a06:   No. 2358 A
T2358A.74.0087a07: 菩薩戒問答洞義抄
T2358A.74.0087a08:
T2358A.74.0087a09:     律宗大小 通別二受不同
T2358A.74.0087a10:     二受通塞通別東流 自受行別
T2358A.74.0087a11:     七衆成性 南北異義 通別七衆
T2358A.74.0087a12:     五八分受 七衆三聚 住前戒體
T2358A.74.0087a13:     表無表異 互爲各發 通別無表
T2358A.74.0087a14:     三聚十支 三聚防發 別脱名義
T2358A.74.0087a15:     無表名色 通別戒境 新古戒體
T2358A.74.0087a16:     無表引果 總別不同 轉成無漏
T2358A.74.0087a17:     轉成時分 無表倍増 安心持戒
T2358A.74.0087a18:     眞言用戒 淨土依戒 天台非義
T2358A.74.0087a19:     禪宗依戒
T2358A.74.0087a20: 夫大乘三學出過餘乘矣。菩薩八正超越邊
T2358A.74.0087a21: 焉。若以管見其要。皆妄俗
T2358A.74.0087a22: 眞要。憖用螢情其旨。倶*隨塵染
T2358A.74.0087a23: 奧旨矣。爰仰見慈尊之教文。萬行非
T2358A.74.0087a24: 他都流入于尸羅之廣海。伏聞宗家之義
T2358A.74.0087a25: 。三乘無隔同生長於毘尼之善根。然則八
T2358A.74.0087a26: 宗津區同沐戒水。二藏路異倶耀律燈。是
T2358A.74.0087a27: 以寄尸羅一門以明其義。約菩薩二受
T2358A.74.0087a28: 其由。而世漸澆漓。人稍淡薄。則毀尸羅
T2358A.74.0087a29: 而爲法縛。指律津而爲學小。如是邪倒
T2358A.74.0087b01: 稱計焉。悲哉希受爪上之人身而不
T2358A.74.0087b02: 擣篩和合之藥。歎哉適値優曇之教文
T2358A.74.0087b03: 而不好色香藥之教。哀猶有餘悲哉夫。
T2358A.74.0087b04: 故引用三藏之教文以破蟷蜋拒輪之智
T2358A.74.0087b05: 示數十之問端以息飛蛾赴火之能。若萬
T2358A.74.0087b06: 中有一理。願垂哀納
T2358A.74.0087b07: 菩薩戒略有二門。第一總明菩薩戒
T2358A.74.0087b08: 。第二別破諸宗邪見。第一門有三。初明
T2358A.74.0087b09: 別脱戒。二明總脱戒。三明總別不同。初中
T2358A.74.0087b10: 四。初正明別脱戒。二兼明表無表異
T2358A.74.0087b11: 新古戒體。四明轉成無漏義。第二門有
T2358A.74.0087b12: 四。初破眞言末學邪倒。二除淨土宗惡見
T2358A.74.0087b13: 三遣天台宗非義。四摧惡禪邪⿰
T2358A.74.0087b14: 第一門正明別脱中 問曰。律宗是三乘中
T2358A.74.0087b15: 何乘。毘尼是大小中何法。若云大乘。天台
T2358A.74.0087b16: 智者判一代教律教小乘。大唐玄奘
T2358A.74.0087b17: 三藏録毘尼小録。故知小乘。若云
T2358A.74.0087b18: 小乘。瑜伽論并自餘經論。菩薩則依學律部
T2358A.74.0087b19: 以爲尸羅波羅蜜。則涅槃經扶律
談常
⿰鬘經毘 尼
T2358A.74.0087b20: 大乘
十輪經摩耶經大集等諸大乘經。智度
T2358A.74.0087b21: 論等八十部者。*即
尸羅波羅蜜
諸大乘論皆以爲大。又上
T2358A.74.0087b22: 古先徳皆持五篇戒。五夏間以律學宗。
T2358A.74.0087b23: 彼等皆爲小耶。⿺⿺是極。爲之云何 答
T2358A.74.0087b24: 曰。此問甚劣。不之。且依教文以助
T2358A.74.0087b25: 迷⿰。凡就菩薩戒三聚。其中攝律儀者
T2358A.74.0087b26: *即是聲聞藏所説戒相是也。則本論瑜伽中
T2358A.74.0087b27: 菩薩戒相曰。復次當知菩薩毘奈耶略
T2358A.74.0087b28: 三種。初律儀戒毘奈耶聚。如薄伽梵爲
T2358A.74.0087b29: 諸聲聞所化有⿰略説毘奈耶相。當知則此
T2358A.74.0087c01: 毘奈耶聚已上菩薩善戒經曰。在家出家戒
T2358A.74.0087c02: 三種。一者戒。二者受善法戒。三者爲利衆生
T2358A.74.0087c03: 戒。云何名戒。所謂七衆戒。比丘比丘尼式⿴
T2358A.74.0087c04: 摩那沙彌沙彌尼優婆塞優婆夷已上占察經
T2358A.74.0087c05: 本業經等文廣故不有人
一卷
是經論指
T2358A.74.0087c06: 七衆戒攝律儀。無別立菩薩律儀。若別
T2358A.74.0087c07: 菩薩律儀。何不彼讓五部律儀。故知
T2358A.74.0087c08: 律教是小乘。菩薩三聚中律儀戒全與彼同。
T2358A.74.0087c09: 故菩薩爲攝律儀學彼部。則南山大
T2358A.74.0087c10: 師釋曰。若據大乘戒三品。律儀一戒不
T2358A.74.0087c11: 聲聞。非一三異已上則不涅槃
T2358A.74.0087c12: 開會直得頓悟大乘。若云教是小乘。菩薩
T2358A.74.0087c13: 依行。依何護律儀。律儀若不立依何護
T2358A.74.0087c14: 後二。律儀戒爲本方有後二瑜伽明文。彼
T2358A.74.0087c15: 曰。此三聚戒由律儀戒之所攝持其和
T2358A.74.0087c16: 。若能於此精勤守護。亦能精勤守護餘
T2358A.74.0087c17: 。若有此不守護。亦於餘二
T2358A.74.0087c18: 守護。是故若有律儀戒。名一切菩薩
T2358A.74.0087c19: 律儀已上知智者判爲小。三藏列在
T2358A.74.0087c20: 且依其教限乎。自餘經論説言大乘。依
T2358A.74.0087c21: 聚之中律儀也。況唯受律儀一戒亦名
T2358A.74.0087c22: 受菩薩。依受者心戒有大小。發大菩提心
T2358A.74.0087c23: 大乘戒。發小菩提心小乘戒。作法軌
T2358A.74.0087c24: 則全二乘同。依心爲大。則玄奘以前古徳
T2358A.74.0087c25: 皆但別受菩薩。然當世律侶通受大菩薩。二
T2358A.74.0087c26: 乘永隔知見。云何不此旨舌謗大乘
T2358A.74.0087c27: 。世有人毀戒云小法。若依薩遮尼經
T2358A.74.0087c28: 三乘法倶定逆罪。定墮無間。小乘⿰爾。
T2358A.74.0087c29: 況大乘乎。摩耶經説訾毘尼法滅之相
T2358A.74.0088a01: 涅槃經説毘尼經律魔説非佛所説
T2358A.74.0088a02: 已上
略抄
經文如是。可畏可畏。不
T2358A.74.0088a03: 問曰。既聞律教是頓悟大乘。未通別二
T2358A.74.0088a04: 受不同。請委分之 答曰。凡二受不同源出
T2358A.74.0088a05: 瑜伽文。慈恩承之名通受別受。義寂得
T2358A.74.0088a06: 總受別受。名言小異義意全同。寂法師梵
T2358A.74.0088a07: 網疏曰。授律儀戒方軌有二。一與餘二
T2358A.74.0088a08: 受。二與餘二別受。總受方軌七衆無別。擧
T2358A.74.0088a09: 一羯磨⿺被七衆。至於隨相所持各異已上
T2358A.74.0088a10: 意曰。總受者菩薩之三聚總受故。別受者律
T2358A.74.0088a11: 儀之一戒別受故。又別受戒三乘共戒故。軌
T2358A.74.0088a12: 則大與聲聞同。*即大僧大尼戒白四羯磨
T2358A.74.0088a13: 成就。式叉沙彌等戒各有受法。⿺受戒不
T2358A.74.0088a14: 爾。大乘不共戒故。作法大與二乘同。雖
T2358A.74.0088a15: 七衆別羯磨無異。但至隨相七衆差別。謂
T2358A.74.0088a16: 大僧持二百五十并梵網瑜伽等重輕諸戒
T2358A.74.0088a17: 乃至⿺事女等例同爾。今約二受通塞
T2358A.74.0088a18: 七種不同。一⿺受是通。三聚⿺受故。別
T2358A.74.0088a19: 受是塞。律儀別受故。二⿺受是塞。局大乘
T2358A.74.0088a20: 故。別受是⿺。⿺三乘故。三通受是⿺。來際
T2358A.74.0088a21: ⿺受故。別受是塞。局盡壽故。四⿺受是塞。
T2358A.74.0088a22: 加行心故。別受是⿺。⿺生得心故。五
T2358A.74.0088a23: ⿺受是⿺。自受從他⿺成故。別受是塞。局
T2358A.74.0088a24: 且依出家戒
唯從他
六⿺受是塞。局加行心中
T2358A.74.0088a25: 大菩提心故。別受是⿺。⿺加行心中小菩提
T2358A.74.0088a26: 故。七⿺受是通。十支⿺發故。別受是塞。
T2358A.74.0088a27: 七支局發故上明多種⿺塞。總顯二受不同。至
得名。但由初句⿺受別受
 
T2358A.74.0088a28: 問曰。⿺別二受差別聞之如掌。未審出
T2358A.74.0088a29: 在何文 答曰。其證非一。翰墨無暇。且指
T2358A.74.0088b01: 説所以令自尋。則瑜伽論義寂疏。表無表章
T2358A.74.0088b02: 其文甚繁。用者自尋。又涅槃經但説別受門
T2358A.74.0088b03: 。於菩薩戒二種戒。一受世教戒。二得
T2358A.74.0088b04: 正法戒。受世教戒者。白四羯磨然後乃得略抄
T2358A.74.0088b05: 是諸文甚多。恐繁不
T2358A.74.0088b06: 問曰。⿺別二受不同粗以如是。未知何時始
T2358A.74.0088b07: 東流。請具示之 答曰。別受作法則佛滅千
T2358A.74.0088b08: 年。至後漢明帝時騰蘭初至。人雖剃染
T2358A.74.0088b09: 歸戒。跨及曹魏二百年。曇摩訶羅
T2358A.74.0088b10: 此云
法時
 依四分羯磨十人受戒始。六百
T2358A.74.0088b11: 餘歳天台智者。華嚴香象。三論嘉祥。淨土善
T2358A.74.0088b12: 導。律宗道雲道洪智首南山等。皆唯別受人。
T2358A.74.0088b13: ⿺受作法。大唐遍學三藏至五天。於那蘭陀
T2358A.74.0088b14: 戒賢論師亦名
法藏
瑜伽始受此法
T2358A.74.0088b15: 震旦則授基法師。其後我朝道昭和尚入
T2358A.74.0088b16: 唐受此法歸朝弘之。雖唯在家非
T2358A.74.0088b17: 家法。亦不相續絶。又龍興寺大和尚渡海
T2358A.74.0088b18: 大僧受戒始而不相續。爰⿺來興正菩薩
T2358A.74.0088b19: 此法陵。則依瑜伽論説慈恩所釋。祈
T2358A.74.0088b20: 好相。四人一時以自受羯磨自誓得戒。上人
T2358A.74.0088b21: 則第四也。其後漸漸入佛法人其數不
T2358A.74.0088b22: 稱計。故當世受戒不共之⿺受爲本。兼行
T2358A.74.0088b23: 門之別受
T2358A.74.0088b24: 問曰。⿺受自受從他。論文之。自誓授
T2358A.74.0088b25: ⿺理可爾。別受不爾。瑜伽曰。苾芻非自受
T2358A.74.0088b26: 他簡擇故已上又三乘共戒故軌則同
T2358A.74.0088b27: 聲聞。既不自受。菩薩焉行。而當世常行
T2358A.74.0088b28: 別受戒。豈成之耶。既佛法滅戒體成就人我
T2358A.74.0088b29: 朝無一人。縱有一人。邊地五人方得
T2358A.74.0088c01: 之。況一國都無。而⿺受自受。則行別受
T2358A.74.0088c02: 成。若不成爲之何爲 答曰。諒如
T2358A.74.0088c03: 。但戒體不成授之無用。今既授之知
T2358A.74.0088c04: 故。則如來入滅之日。阿難請問四事。其
T2358A.74.0088c05: 中如來入滅後以誰憑師。佛曰。波羅提木叉
T2358A.74.0088c06: 云云既自誓成⿺受大戒故。互爲
T2358A.74.0088c07: 羯磨文牒波羅提木叉爲和上。既三聚中
T2358A.74.0088c08: 攝律儀與別受戒同。而以彼戒和上。理
T2358A.74.0088c09: 何妨是一又別受戒體成就種種靈相是一
T2358A.74.0088c10: 何足疑慮。須仰信之。一受既成。後後授
T2358A.74.0088c11: 理。有何失
T2358A.74.0088c12: 問曰。 大乘三聚中攝律儀全是七衆戒此理
T2358A.74.0088c13: 信。南北倶不許。何恣立新義。先南都古
T2358A.74.0088c14: 徳護命勤操靈仙修圓等義。七衆性成必依
T2358A.74.0088c15: 律儀法則七衆戒。七衆性成後以三聚羯
T2358A.74.0088c16: 菩薩戒。全不三聚中律儀戒。次北
T2358A.74.0088c17: 嶺義者。昔弘仁年中。傳教大師以四箇條事
T2358A.74.0088c18: 奏申。其大意曰。直往菩薩最初始行不
T2358A.74.0088c19: 百五十小戒。唯受十重六八戒而成大乘比
T2358A.74.0088c20: 丘僧。梵網所説則此戒也。是名圓戒。此圓戒
T2358A.74.0088c21: 中都於五篇七聚。彼戒一向小乘戒
T2358A.74.0088c22: 也。久修菩薩爲利他故假受持之
T2358A.74.0088c23: 。直往初心必不之。我山欲須受
T2358A.74.0088c24: 大乘僧云云兩寺既不許。今立
T2358A.74.0088c25: 豈非新義 答曰。此條南北諍。未學焉
T2358A.74.0088c26: 判斷。且依相傳義以明之。既一代決判瑜
T2358A.74.0088c27: 伽不攝律儀。全讓五部律藏。修多羅帶
T2358A.74.0088c28: 意趣。論藏決判疑情。若別有大乘攝律儀
T2358A.74.0088c29: 何論文不彼讓五部律藏。但古徳言
T2358A.74.0089a01: 。如遣疑抄比丘性作二重。一麁顯極成。
T2358A.74.0089a02: 謂別受戒也。十方三乘凡聖盡和合。僧義尤
T2358A.74.0089a03: 顯。二微細甚深。謂⿺受戒也。十方大乘凡聖
T2358A.74.0089a04: 盡和合。故雖僧諸二乘衆不和同。其義
T2358A.74.0089a05: 更幽。古徳且依麁顯極成性。不微細甚
T2358A.74.0089a06: 深重。若不爾⿺受戒現在教文。先賢何不
T2358A.74.0089a07: 見。次於北嶺義南都諸寺所之。其大
T2358A.74.0089a08: 旨曰。唯受十重六八戒比丘性。釋迦法
T2358A.74.0089a09: 中都無此法。智論曰。釋迦法中無別菩薩
T2358A.74.0089a10: 。則律藏所制菩薩攝律儀。設雖直往
T2358A.74.0089a11: 出家戒。必受此戒大比丘偏小者誤之
T2358A.74.0089a12: 甚也云云最澄師救曰。瑜伽梵網受法不同。
T2358A.74.0089a13: 瑜伽菩薩戒藏⿺菩薩戒。梵網菩薩戒別圓
T2358A.74.0089a14: 菩薩戒。藏⿺菩薩猶雜小乘。以聲聞戒
T2358A.74.0089a15: 攝律儀。別圓菩薩一向大乘。唯受大戒
T2358A.74.0089a16: 小也。故戒有三。一唯小乘。謂四分等篇
T2358A.74.0089a17: 聚戒。二⿺小乘。謂瑜伽等三聚淨戒。三唯
T2358A.74.0089a18: 大乘。謂梵網經十重六八。法華安樂行品所
T2358A.74.0089a19: 明戒也。則自問曰。若以梵網等大比丘
T2358A.74.0089a20: 。 有願無願不同云何 答曰。受久名
T2358A.74.0089a21: 。新受名沙彌。行南都比丘末沙彌上
T2358A.74.0089a22: 已上
略抄
此義大誤。則天台玄義云。菩薩持性重
T2358A.74.0089a23: 譏謙等無差別。自求佛道性重則急。爲
T2358A.74.0089a24: 衆生譏謙則急。小乘自調性重則急。不
T2358A.74.0089a25: 他故譏謙則寛。菩薩具持兩種。故名大乘
T2358A.74.0089a26: 。又曰。別圓兩教專於梵網。若出家菩薩全
T2358A.74.0089a27: 白四羯磨已上況經論十戒止觀配五篇
T2358A.74.0089a28: 等戒。隨天台從惠光律師大比丘戒。宗
T2358A.74.0089a29: 家之智者既以如是。末學之傳教何致妄判
T2358A.74.0089b01: 法不人者如來教勅也。依義不
T2358A.74.0089b02: 者大乘之大綱也。何依澄師凡解經論
T2358A.74.0089b03: 聖説。凡聖相望依聖不凡。何引彼非
T2358A.74.0089b04: 今正義。水火相違。宜之矣。澄師
T2358A.74.0089b05: 難曰。西域傳中曰。西天有三寺。一一向小乘
T2358A.74.0089b06: 寺。二一向大乘寺。三大小兼行寺。傳教引
T2358A.74.0089b07: 今三戒。若不三戒何解三寺。故知
T2358A.74.0089b08: 正義是一又多大乘經論教初心菩薩曰。勿
T2358A.74.0089b09: 二乘。不同住。不同食。不同路
T2358A.74.0089b10: 讀誦者讀誦大乘。若説法者演説大乘云云
T2358A.74.0089b11: 此文證知是正義是二故我山不行律
T2358A.74.0089b12: 同住等 答曰。此雜非也。先西域傳
T2358A.74.0089b13: 既於乘分三品。於戒不三品。若云一向
T2358A.74.0089b14: 小戒寺一向大戒寺大小兼戒寺證文
T2358A.74.0089b15: 既文云乘。何妨戒同。次引正經文以爲
T2358A.74.0089b16:  先問曰。經説婬欲則是道。則依文應
T2358A.74.0089b17: 婬耶 傳教答曰。不爾。經由理門
T2358A.74.0089b18: 方行已上
般若
例難云。彼既爾。此亦應爾。經
T2358A.74.0089b19: 小乘則⿺小乘人。⿺小乘心。⿺小乘著
T2358A.74.0089b20: 更不大乘心三聚中攝律儀
T2358A.74.0089b21: 。況南都僧衆與小乘人全不同住。不
T2358A.74.0089b22: 。不路。不小乘之心。不小乘之
T2358A.74.0089b23: 。不小乘之因。不小乘之果。何違
T2358A.74.0089b24: 。經含意趣。論決意趣。何由意趣
T2358A.74.0089b25: 一代決判論。若依文取義。由無行經
T2358A.74.0089b26: 三毒。由般若經惡空。彼若依義不
T2358A.74.0089b27: 文此亦應爾。一取一捨。豈非矛楯。但澄師
T2358A.74.0089b28: 只人。定大權示現。弘教度人難思方便。
T2358A.74.0089b29: 而末學由彼不聖言。若約彼顯戒論
T2358A.74.0089c01: 大僧。只形同沙彌分也。南都坐沙彌上
T2358A.74.0089c02: 方數俗年則可形同中。約新舊有願
T2358A.74.0089c03: 無願。甚⿺漫也
T2358A.74.0089c04: 問曰。⿺受七衆方如別受七衆。但於作法時
T2358A.74.0089c05: 差別。若爾出家五衆現顯。在家五八
T2358A.74.0089c06: ⿺受作法其相云何 答云。依相傳義。授
T2358A.74.0089c07: 縁十重時。梵網前四重上説具輕戒飮酒
T2358A.74.0089c08: ⿺受五戒。則攝律儀也。次説後四重等
T2358A.74.0089c09: 方爲五戒攝善攝生。好相十重時。又先五上
T2358A.74.0089c10: 具八齋戒後三方爲⿺受近住。則攝律儀
T2358A.74.0089c11: 也。次説後四重等方爲攝善攝生。則七衆
T2358A.74.0089c12:
T2358A.74.0089c13: 問曰。⿺受五八有分受否 答曰。雖
T2358A.74.0089c14: 。若依補行文集御註。雖初根引接
T2358A.74.0089c15: 之。依戒體成。欲戒體必具受。章
T2358A.74.0089c16: 文云。其菩薩戒期心廣故必須具受。亦非
T2358A.74.0089c17: 位引接之故已上既言其菩薩戒寛過七衆
T2358A.74.0089c18: 初位者則別受五八也。故知不⿺受五八
T2358A.74.0089c19: 分受。本業許分受初根引接。若據
T2358A.74.0089c20: 章釋已上御
注意
異義往往此爲
T2358A.74.0089c21: 私曰。爲處中應
。由思願無表
T2358A.74.0089c22: 問曰。菩薩七衆倶發三聚心方發得之。既
T2358A.74.0089c23: ⿺事⿺住皆以如是。若爾受⿺事戒
T2358A.74.0089c24: 七衆之戒。若言成戒體則不願。唯識
T2358A.74.0089c25: 論然依思願文明鏡。焉有願成戒體
T2358A.74.0089c26: 若言成無七衆差別。若違可犯戒。⿺⿺
T2358A.74.0089c27: 判。請爲決之 答曰。此難非也。依總願
T2358A.74.0089c28: 十支無表七衆一同。依別願七衆差
T2358A.74.0089c29: 一切皆爾。故遣疑抄就願分二重。一廣
T2358A.74.0090a01: 大總願。二當分別願。二重必具足故無
T2358A.74.0090a02:
T2358A.74.0090a03: 問曰。⿺未入僧祇之位。以善法欲菩提心
T2358A.74.0090a04: 體否。若亦局已入僧祇之位深固大
T2358A.74.0090a05: 方成無表否 答曰。就是異説。寺邊學
T2358A.74.0090a06: 者局已入僧祇深固大心方成無表。宗要
T2358A.74.0090a07: 菩薩戒言。爾時於此解脱分心。由羯磨
T2358A.74.0090a08: 菩薩戒已上解脱分者則資糧位也。故
T2358A.74.0090a09: 當代機根。薄地凡夫都不受戒義
T2358A.74.0090a10: 設雖戒不戒體已上
彼義
 依和上御
T2358A.74.0090a11: 此義不爾。既上卷古迹分釋言。上卷傳
T2358A.74.0090a12: 上賢聖内門行。下卷傳初發心外門戒行
T2358A.74.0090a13: 已上内門者已入僧祇。則十住已上菩薩也。
T2358A.74.0090a14: 外門者未入僧祇。則輕毛十信菩薩也。若戒
T2358A.74.0090a15: 法局已入僧祇。上下倶内門行都無外門行
T2358A.74.0090a16: 是一又本業經説。十重滿足方入初住已上滿
T2358A.74.0090a17: 足則輕毛。方入則已入僧祇。若戒局内門。滿
T2358A.74.0090a18: 足何位。登僧祇始受無戒入僧祇。若爾違
T2358A.74.0090a19: 滿足方入説文是二此二文證。受戒⿺
T2358A.74.0090a20: 將即明也焉。次於宗要文論藏常廢立
T2358A.74.0090a21: 資糧位解脱分。雖然雜集論中説
T2358A.74.0090a22: 種順解脱分。其中依憑順解脱分者。*即善法
T2358A.74.0090a23: 欲菩提心位。何以解脱分言已入僧祇
T2358A.74.0090a24: 古迹宗要一師製作。豈有二文違。本業梵網
T2358A.74.0090a25: 一佛所説。寧矛楯説。故知輕毛位以
T2358A.74.0090a26: 法欲菩提心菩薩淨戒。如是得意粗無
T2358A.74.0090a27: 疑難
T2358A.74.0090a28: 第二兼明表無表異者 問曰。就戒重重料
T2358A.74.0090a29: 簡粗以如是。未表無表差別。請爲明
T2358A.74.0090b01:  答。表無表具如表無表章。今爲新學
T2358A.74.0090b02: 而引之。表者三業表。則身語意。章曰。成業
T2358A.74.0090b03: 論瑜伽等説。有三種思。一審慮思。將
T2358A.74.0090b04: 先審慮故。二決定思。起決定心
T2358A.74.0090b05: 故。三動發勝思。正發身語作於事私曰。
此文
T2358A.74.0090b06: 意表二種。於動發
身語。依起業次第
唯識論曰。能動身思
T2358A.74.0090b07: 説名身業。能發語思説名語業。審決二思
T2358A.74.0090b08: 意相應故作動意故説名意業私曰。此文於
意表二種
T2358A.74.0090b09: 動發二種
廢立次第
T2358A.74.0090b10: 問曰。表義曰何 答。章曰。表謂表示。表
T2358A.74.0090b11: 内心於他故。成業論曰。何故名表。此能
T2358A.74.0090b12: 示自發業心他知故。爲此義故説
T2358A.74.0090b13: 頌曰。由外發身語。表内心所思。譬彼潜
T2358A.74.0090b14: 淵魚。鼓波而自表已上謂身表者。乞戒時
T2358A.74.0090b15: 先禮拜三返是也。語表者。三返乞戒是也。以
T2358A.74.0090b16: 身語禮拜乞戒示自内受戒意
T2358A.74.0090b17: 。表者則顯義也。故言表自内心示於他故
T2358A.74.0090b18: 也。意表者。則審決二思也。義燈曰 問。表義
T2358A.74.0090b19: 云何。後思表前思意表業。又思見分及
T2358A.74.0090b20: 自證分更互相表名爲表也私曰。初釋以審決
二思相對爲表。後
T2358A.74.0090b21: 釋於一思四分見分自證分相望作
。就是有種種料簡。具如周抄
審決倶意
T2358A.74.0090b22: 。定意表體則局決定思。十業道章曰。決
T2358A.74.0090b23: 定一思爲意業道。不爾意業有重發已上
T2358A.74.0090b24: 此三種表倶取最初一念無表所依表戒
T2358A.74.0090b25: 義燈曰。於初刹那正發身語之思。或倶時
T2358A.74.0090b26: 發。或前後發。倶時一一種。前後各別種。皆於
T2358A.74.0090b27: 初上章釋意同故略之。就
重重義。如別紙抄
有義以正將
T2358A.74.0090b28: 身語只前念則定表戒體。若依相傳義。取
T2358A.74.0090b29: 正動身語最初倶時思表戒體。及
T2358A.74.0090c01: 二義差別更尋。若此表戒時不菩提
T2358A.74.0090c02: 戒法則不成就。後進謹之。於戒有上中
T2358A.74.0090c03: 。則乞戒時心有上中下也。是依相傳
T2358A.74.0090c04: 記。從他如是。若自誓受者。瑜伽曰。若自然
T2358A.74.0090c05: 受者唯有意表業已上章有二師義。繁故
T2358A.74.0090c06: 之。次無表者。亦三業無表。則身三語四意
T2358A.74.0090c07: 三也。翻表戒故名無表
T2358A.74.0090c08: 問曰。就表無表各有三業。若爾一一配
T2358A.74.0090c09: 。身表發身三無表。乃至意表發意三無
T2358A.74.0090c10: 。若又一表上各具三業無表否 答曰。此
T2358A.74.0090c11: 條異義往往。有義三表各各配三業無表。其
T2358A.74.0090c12: 故身善翻身惡。乃至意善翻意惡故。身表
T2358A.74.0090c13: 身三無表。乃至意業亦爾。章文言
T2358A.74.0090c14: 意無表非是色性。則明證也。若三聚各各具
T2358A.74.0090c15: 十支。意業無表何由所防色。故名
T2358A.74.0090c16: 。若依相傳義。三業表各各具十支。則三
T2358A.74.0090c17: 十箇無表。正如先義兼防十惡何失。道
T2358A.74.0090c18: 理文證頗繁。且擧少分以破彼義。先道理
T2358A.74.0090c19: 者。身行禮拜時。但不身三計。乃至
T2358A.74.0090c20: 決定思時。但不意三計。倶發三聚心
T2358A.74.0090c21: 斷惡諒寛故。三業各各具十支是一又表無
T2358A.74.0090c22: 表章就意業無表發不發三師義。其内第
T2358A.74.0090c23: 三師意業不無表。若如各發義。第三師
T2358A.74.0090c24: 但立七支無表後三無表。若爾三
T2358A.74.0090c25: 師倶大乘師。何十支是二此⿺理
T2358A.74.0090c26: 知互爲發。次引文證。義燈曰。意業之中十
T2358A.74.0090c27: 善十惡發無表是一表無表章曰。大乘唯
T2358A.74.0090c28: 意表發殺生無表是二略纂曰。若從他受。或
T2358A.74.0090c29: 身發七支。如師所。或由語發
T2358A.74.0091a01: 。如語請師等是三崆峒記曰 問。初
T2358A.74.0091a02: 唯身業或唯語者。寧立十支 答。互立無
T2358A.74.0091a03: 失。不爾病者應得戒是四開宗記曰。
T2358A.74.0091a04: 身表業語無表是五 如是文證頗以
T2358A.74.0091a05: 繁多。何依一處文以亂多文。以是故知互
T2358A.74.0091a06: 爲發是正義 若爾然意無表等文云何會
T2358A.74.0091a07: 之 答曰。此義既聞。何設重問。自元分
T2358A.74.0091a08: 故。兼防十支。正各發。是故依正防
T2358A.74.0091a09: 意等。若不兼防⿺理。已前諸文云何會
T2358A.74.0091a10: 之。故知互爲發⿺理文證諒以繁多。須
T2358A.74.0091a11: 管見方仰大虚已前各發互爲發略明如是。就
此有重重料簡。自門他門義
T2358A.74.0091a12: 理爲別如
別抄
T2358A.74.0091a13: 問曰。就⿺別二受無表有差別否 答曰。
T2358A.74.0091a14: 爾也。別受三乘共戒故。無表則七支。小乘
T2358A.74.0091a15: 意地故。章曰。其苾芻苾芻尼戒。唯有
T2358A.74.0091a16: 身三語四七支律儀。苾芻等心意樂普遮
T2358A.74.0091a17: 性罪乃至其勤策勤策女及正學⿺事⿺住
T2358A.74.0091a18: 皆唯四支。身三語一。謂不妄語法。令其漸
T2358A.74.0091a19: 。意樂未普。更不多。此四性戒。餘爲
T2358A.74.0091a20: 此。非別有私云。南山大師七衆倶戒體同。慈恩
大師爲有願無願四七不同
T2358A.74.0091a21: ⿺受大乘不共戒故無表則十支。大乘以
T2358A.74.0091a22: 本故。章曰。菩薩律儀制十支故。色支
T2358A.74.0091a23: 唯七。後三非色私曰。就後三非色文
論往往。具如別紙記
T2358A.74.0091a24: 問曰。⿺受防十支。就戒有三聚。若爾三聚
T2358A.74.0091a25: 各各具十支。將亦以十支當三聚否 
T2358A.74.0091a26: 答曰。若依相傳義。以十支當三聚。攝律
T2358A.74.0091a27: 儀則七衆戒。彼戒以七支無表故。以
T2358A.74.0091a28: 攝律儀無表。言惡時身語勝故。攝善
T2358A.74.0091a29: 攝生以後三無表。言善時意地勝故
T2358A.74.0091b01: 問曰。就無表種類差別否 答曰。有義
T2358A.74.0091b02: 倶防惡無表。攝善攝生戒以後二障
T2358A.74.0091b03: 戒故。三聚倶防惡。若依相承義。就無表
T2358A.74.0091b04: 二種。一防惡。二發善。章曰。其別解脱律儀及
T2358A.74.0091b05: 處中一分無表。以善思種子上。有身語
T2358A.74.0091b06: 惡戒功能。及發身語善戒功能已上
T2358A.74.0091b07: 知有發善防惡二種無表
T2358A.74.0091b08: 問曰。就無表二種方始知之。未知十支
T2358A.74.0091b09: 無表二種中何 答曰。依相承義
T2358A.74.0091b10: 不同。一義曰。十支倶防惡也。發善彼上總得
T2358A.74.0091b11: 之。一義曰。前七防惡。後三發善已上二義。何
倶相傳義。任
T2358A.74.0091b12: 情取捨。但初御義猶以甚深
歟。別受⿺受倶亘無差別
T2358A.74.0091b13: 問曰。上具明別解脱戒。未別解脱名言
T2358A.74.0091b14: 云何 答曰。表無表章云。別別防非名
T2358A.74.0091b15: 別。能防燈曰思種別
能名爲能防
 所防七種⿺非名
所防
T2358A.74.0091b16: 別稱。律謂法式。儀謂軌範已上定⿺二戒
T2358A.74.0091b17: 總脱戒。總出非故。作法律儀名別脱。別
T2358A.74.0091b18: 非故矣
T2358A.74.0091b19: 問曰。既聞別解名言。何故無表名爲
T2358A.74.0091b20: 答曰章文説色義言。其無表色實是無表
T2358A.74.0091b21: 也。無表示故。即體非色。亦從所發私曰。
所發
T2358A.74.0091b22: 者。則身語表戒依思動作。
思是能發。表戒則所發也
所防私曰。十支由
。是則所防也
T2358A.74.0091b23: 名爲色。義*燈曰。身語善惡無表。體是色
T2358A.74.0091b24: 性。而無變礙。不五塵實色質礙用。既
T2358A.74.0091b25: 色類異故。十二處中色處不攝。唯別法
T2358A.74.0091b26: 處中受所引色攝
T2358A.74.0091b27: 問曰。⿺別二受戒境寛狹其義云何 答曰。
T2358A.74.0091b28: ⿺受必以不可説不可説三千大千世界
T2358A.74.0091b29: 戒境。別受不定。發大菩提心之成大乘
T2358A.74.0091c01: 。爾時戒境則寛如⿺受異。若發小菩
T2358A.74.0091c02: 提心之成小乘戒。爾時境則狹。但以
T2358A.74.0091c03: 大三千世界戒境
T2358A.74.0091c04: 問曰。別受戒三乘共戒故。軌則作法專與
T2358A.74.0091c05: 同。故及倶發七支。何至戒境
T2358A.74.0091c06: 不同者 答。此難不齊。十惡大小倶知。小
T2358A.74.0091c07: 乘意樂劣故不意業。故戒體同七支。戒境
T2358A.74.0091c08: 所計不同。小乘計一大三千界外無世界。彼
T2358A.74.0091c09: 若知不可説。彼戒境亦不可説。寧欲
T2358A.74.0091c10: 他三千界彼作非。若願作。戒境豈局
T2358A.74.0091c11: 一大千。大乘既知不可説故戒境寛。彼大乘
T2358A.74.0091c12: 若不不可説。戒境倶狹。小乘若許不可
T2358A.74.0091c13: 戒境則寛。知不知不同。何得例難
T2358A.74.0091c14: 第三明戒體者 問曰。戒相如是。未
T2358A.74.0091c15: 體何者 答曰。戒體是新古諍論。今具出
T2358A.74.0091c16: 方決疑情。先出古義則有二別。天台智
T2358A.74.0091c17: 者大師義記曰。不起而已。起則性無作假色
T2358A.74.0091c18: 已上彼師意以法性法身戒體。法性自
T2358A.74.0091c19: 不起。不起性名不變眞如。故言不起而已
T2358A.74.0091c20: 彼法性隨縁作動假現有爲衆相。是名隨縁
T2358A.74.0091c21: 眞如。譬如水波。水是濕性。濕性不縁。是
T2358A.74.0091c22: 不變眞如。波是擧動。擧動亦不濕。此
T2358A.74.0091c23: 隨縁眞如。金錍曰。萬法是眞如。由不變
T2358A.74.0091c24: 故。眞如是萬法。由隨縁已上戒是無作。無
T2358A.74.0091c25: 作由作。作是動用。動用名隨縁眞如。眞如
T2358A.74.0091c26: 隨縁體性是不起。水隨風濕性不縁。
T2358A.74.0091c27: 故以法性戒體。次南山大師業疏曰
宗戒
T2358A.74.0091c28: 中。説
教宗戒體
善種子此戒體也已上則以
T2358A.74.0091c29: 戒體。隨濟縁記釋言。結成種子
T2358A.74.0092a01: 戒體 探大師所立之旨種子戒體之
T2358A.74.0092a02: 。有義南山大師以用戒體所存之實
T2358A.74.0092a03: 。則見大師解釋。述種由思生。要期是願。
T2358A.74.0092a04: 願約盡形。形終戒謝必不種爲體。
T2358A.74.0092a05: 隋允堪記主釋種之上防非體。加之
T2358A.74.0092a06: 體用兩増西天諍論。用増爲正新家所判。祖
T2358A.74.0092a07: 師設雖舊家。何以正義立義哉。故知用
T2358A.74.0092a08: 戒體已上二義互引文證。雖是非。疏文明言
善種子此戒體也。記文具結成種子自爲戒體
T2358A.74.0092a09: 故知種子戒體是正義
允堪釋用不
次明新家戒體是以
T2358A.74.0092a10: 非止惡用戒體。章言。其別解脱律儀乃至
T2358A.74.0092a11: 無表。以善思種子上有身語惡戒功能。
T2358A.74.0092a12: 及發身語善戒功能已上則防非止惡
T2358A.74.0092a13: 功能與所熏種不即不離。不即故用戒體。不
T2358A.74.0092a14: 離邊應種子戒體。則南山種子戒體與
T2358A.74.0092a15: 頗近。知徳諒深已前義理依
具記
上來三家戒
T2358A.74.0092a16: 體文略如此。依相傳義新家本。學者
T2358A.74.0092a17: 更尋
T2358A.74.0092a18: 問曰。戒無表既思上假法。假法不因果。論假
T2358A.74.0092a19: 法如無非因縁故。經光光非因果法。故知
T2358A.74.0092a20: 戒法不當果。若爾由戒引果諸教明之。
T2358A.74.0092a21: 二文相違其義云何 答曰。無表是假法非
T2358A.74.0092a22: 因果法。性相所定。故無表不果。又雖
T2358A.74.0092a23: 無表當位不果。爲思種滿業之。
T2358A.74.0092a24: 故無失矣
T2358A.74.0092a25: 第四明轉成無滿者 問曰。古迹云。由
T2358A.74.0092a26: 菩薩入初地已捨有漏戒無漏戒云云
T2358A.74.0092a27: 學者以此名轉成無漏。其義云何 答曰。就
T2358A.74.0092a28: 學者各存一義。有義曰。菩薩入⿺時。有
T2358A.74.0092a29: 漏種上無表如本。又無漏種上生無表運運
T2358A.74.0092b01: 増長。故云有漏戒無漏戒也。非
T2358A.74.0092b02: 師僧縁更受
T2358A.74.0092b03: 問曰。入見道時初得無表十支歟。又有漏
T2358A.74.0092b04: 種上倍倍分歟。若云十支者。依何受縁
T2358A.74.0092b05: 無表耶。若云有漏倍倍分生無漏種上
T2358A.74.0092b06: 者。有漏種子尚有増長。何新無漏種上前倍
T2358A.74.0092b07: 倍分生耶。不移故 答曰。自本依無漏
T2358A.74.0092b08: 思種明縁無漏種上生有漏倍倍分
T2358A.74.0092b09: 義上者。何如是難耶
T2358A.74.0092b10: 又問。既云有漏戒無漏戒。何尚有漏
T2358A.74.0092b11: 種上無表増長耶。云捨戒故 答曰。自
T2358A.74.0092b12: 捨有二義歟。一云。一向永棄捨。譬如
T2358A.74.0092b13: 衣服既破捨之。二云。取勝棄劣捨。譬
T2358A.74.0092b14: 新衣服故衣服捨之。今捨言當後義
T2358A.74.0092b15: 也。有義云。菩薩入見道時。有漏種子上無
T2358A.74.0092b16: 表全轉移無漏種子上。故云有漏戒
T2358A.74.0092b17: 無漏戒。雖無表體漏無漏無別。望種子
T2358A.74.0092b18: 云也。然有漏種上法皆逼迫繋縛。無漏種上
T2358A.74.0092b19: 法返之。故有小異耳。譬如樹葉春青秋黄
T2358A.74.0092b20: 其體全同。初發心發得無表直至佛果。因
T2358A.74.0092b21: 果大異其體全同。唯戒無表也。章曰。別受戒
T2358A.74.0092b22: 佛果轉成圓滿無漏之法。則是法義云云
T2358A.74.0092b23: 前義難曰。由何捨縁有漏無表耶 答
T2358A.74.0092b24: 曰。如是難者。入見道時依何受縁始生
T2358A.74.0092b25:
T2358A.74.0092b26: 又問。全轉有漏者成無漏者。入見道時無
T2358A.74.0092b27: 表支分云何 答曰。假令加行後念一萬支
T2358A.74.0092b28: 見道初念來二萬支可増長
T2358A.74.0092b29: 又問。何異餘法是。此戒法初發心法直
T2358A.74.0092c01: 佛果哉 答曰。如是難者。何異餘法有
T2358A.74.0092c02: 長能哉。此恐未戒法建立是難歟。梵
T2358A.74.0092c03: 網經曰。衆生受佛戒則入諸佛位。青丘釋
T2358A.74.0092c04: 云。佛位有二。一發心滿位。二行果滿位。今
T2358A.74.0092c05: 初故初發之願無周圓。與佛無異言
T2358A.74.0092c06: 同大覺。如契經云發心畢竟二無別故已上
T2358A.74.0092c07: 是文云何隔意。初發心願全期佛果故。
T2358A.74.0092c08: 此防非能三賢十聖之間漸漸轉劣附勝。有
T2358A.74.0092c09: 何失
T2358A.74.0092c10: 又問。殊餘法増長條此亦不審。不律
T2358A.74.0092c11: 儀處中倶増長。望不要期布施等可
T2358A.74.0092c12: 佛果哉 答曰。不爾。不律儀等皆命終捨。
T2358A.74.0092c13: 云何相例
T2358A.74.0092c14: 又問。捨有漏戒無漏戒。言種子
T2358A.74.0092c15: 事。無窮會釋也 答曰。汝受捨之言亦以
T2358A.74.0092c16: 胸憶料簡歟
T2358A.74.0092c17: 問曰。此二義中何正 答曰。宗大義各有
T2358A.74.0092c18: 。何輒定之。雖然若依相傳後義
T2358A.74.0092c19: 所存之實義。於無漏轉滅轉齊二義
T2358A.74.0092c20: 其内以轉齊正義。例彼思此後義頗有
T2358A.74.0092c21: 眉目
T2358A.74.0092c22: 問曰。轉成時分云何 答曰。一義云。決擇抄
T2358A.74.0092c23: 意通別二受倶至佛果。轉成無漏得章文
T2358A.74.0092c24: 依地有無
中其義見
故知至佛果轉成無漏。若爾古迹
T2358A.74.0092c25: 入初地已轉成無漏者。答曰。古迹出
T2358A.74.0092c26: 得義故無違。一義云。不決擇抄。章出
T2358A.74.0092c27: 成圓滿分初得。若依初得則以古迹
T2358A.74.0092c28: 定。古迹出通受。別受例同可意者也。
T2358A.74.0092c29: 一義云。決擇抄由別受以釋。通受未分明
T2358A.74.0093a01: 古迹依通受以釋。別受不分明。故知通受
T2358A.74.0093a02: 見道時轉。別受至佛果
T2358A.74.0093a03: 問曰。以何不同 答曰。雖通別共菩提心上
T2358A.74.0093a04: 所作。通別相望通勝別劣。故劣至佛果。勝見
T2358A.74.0093a05: 道轉
T2358A.74.0093a06: 又問。何故倶大乘戒。通勝別劣 答曰。通受
T2358A.74.0093a07: 三業通防故。唯局大乘故。別受返上故優
T2358A.74.0093a08: 劣不乃至三義。學者各
其謂。更尋
T2358A.74.0093a09: 問曰。上來具明無表倍倍増長。乃至見道轉
T2358A.74.0093a10: 成無漏。未知倍倍増長樣何 答曰。就
T2358A.74.0093a11: 異義。一義云。初念十支。第二念二十支。
T2358A.74.0093a12: 第三念三十支。第四念四十支。一義云。初念
T2358A.74.0093a13: 十支。第二念二十支。第三念四十支。第四
T2358A.74.0093a14: 念八十支。如是名倍倍増長。倫記釋不律
T2358A.74.0093a15: 云。次念増成二十。第三念増至四十
T2358A.74.0093a16: 至無邊已上不律儀如是。律儀豈劣彼。故知
T2358A.74.0093a17: 第三念四十支。第四念八十支。又鹿島大明
T2358A.74.0093a18: 神御託宣以後義正。故取後義
T2358A.74.0093a19: 存之實義
T2358A.74.0093a20: 問曰。戒如是甚深無礙。如是妙戒受持之
T2358A.74.0093a21: 安心云何 答曰。安心者則住無相智。以
T2358A.74.0093a22: 法二空三輪相能持無犯
T2358A.74.0093a23: 空有二邊。離有空中間不護滿淨
T2358A.74.0093a24: 戒波羅蜜。如是安心方名持戒。若著有相
T2358A.74.0093a25: 之。如澄照大師解釋。持戒返成凡福行
T2358A.74.0093a26: 元曉大師所釋。淨戒更得犯戒名。若有
T2358A.74.0093a27: 問者將以此義答。具如諸師所釋。恐
T2358A.74.0093a28: 記。新發意菩薩方住此心菩薩戒
T2358A.74.0093a29: 第二門破諸宗末學邪見 問曰。世有眞言
T2358A.74.0093b01: 末學。難破曰。四箇大乘是三妄未除事理未
T2358A.74.0093b02: 圓。我宗不爾。三妄永斷事理倶密。故持
T2358A.74.0093b03: 甚非佛意。三世諸佛心修密教速成
T2358A.74.0093b04: 正覺。故須顯戒。如是邪道遮眼前。云何
T2358A.74.0093b05: 之 答曰。戒是淺法。何大日經蘇悉地經。
T2358A.74.0093b06: 并一行阿闍梨疏。大師御遺誡慇懃持戒。此
T2358A.74.0093b07: 文云何消。今具引之。大日經云。若佛子信心。
T2358A.74.0093b08: 種姓清淨。恭敬於三寶。深慧以嚴身。堪
T2358A.74.0093b09: 忍無懈怠。尸羅淨無缺。忍辱不慳悋。勇健
T2358A.74.0093b10: 行願。如是應攝取。餘則無是一
T2358A.74.0093b11: 悉地經阿闍梨
相品
曰。我今當阿闍梨相。一切
T2358A.74.0093b12: 眞言由是得故。其相謂乃至恒依法住不
T2358A.74.0093b13: 非法。其大慈悲憐愍衆生乃至深信大乘。設
T2358A.74.0093b14: 小罪猶嫌大怖。身口意業善須調柔是二
T2358A.74.0093b15: 聖不動經云。整其三業衆罪。亦不
T2358A.74.0093b16: 近諸餘惡人。作護摩事速得悉地是三尊勝
T2358A.74.0093b17: 陀羅尼經云。當先洗沐著新淨衣。白月圓滿
T2358A.74.0093b18: 十五日時。持齋誦此陀羅尼滿其千遍。短
T2358A.74.0093b19: 命衆生還得増壽。永離病苦。一切障悉皆消
T2358A.74.0093b20: 是四底哩三昧耶經曰。若修行者。菜食長
T2358A.74.0093b21: 齋誦滿一萬遍乃至一切事法皆得成就
T2358A.74.0093b22: 是五大軌文云。常大乘法住。於菩薩戒
T2358A.74.0093b23: 阿闍梨。以戒常嚴身。弟子具此相。方可
T2358A.74.0093b24: 傳授是六大日經疏云。若眞言行人不
T2358A.74.0093b25: 是淨戒。則口誦眞言身持密印心住本尊
T2358A.74.0093b26: 三昧。具修次第儀式養諸佛乃至云何得
T2358A.74.0093b27: 菩提薩埵耶。故經次云。是故族姓子。以
T2358A.74.0093b28: 身語意戒菩薩是七又曰。汝善住
T2358A.74.0093b29: 戒者。如自身命。護戒亦如是。應至誠
T2358A.74.0093c01: 恭敬。稽首聖尊足。所作隨教行。勿疑慮
T2358A.74.0093c02: 是八蘇悉地經疏曰。由五戒三障發起
T2358A.74.0093c03: 是九大日經供養法疏零妙寺不
可思議撰
曰。淨命者
T2358A.74.0093c04: 小欲知足之行相。胡語頭陀。具有十六。經論
T2358A.74.0093c05: 隱顯。故説十二十六。衣四食六處六是十。私
曰。有
T2358A.74.0093c06:
丁餘
又曰。所謂供養有三。一者外供養。謂香
T2358A.74.0093c07: 花飮食及燃燈莊嚴道場等也。二者行供養。
T2358A.74.0093c08: 謂如説奉行及禮拜持戒等也。三理供養。謂
T2358A.74.0093c09: 心住體無外攀縁是十
本師御遺誡云。
T2358A.74.0093c10: 諸弟子等。凡出家修道。本期佛果乃至
T2358A.74.0093c11: 心遠渉非足不能。趣向佛道戒寧到。必
T2358A.74.0093c12: 顯密二教堅固受持清淨戒犯。所謂
T2358A.74.0093c13: 顯戒者。三歸五戒及聲聞菩薩等戒。四衆各
T2358A.74.0093c14: 本戒。密戒者。所謂三昧耶戒乃至 如是諸
T2358A.74.0093c15: 戒十善爲本。所謂十善者。身三語四意三也
T2358A.74.0093c16: 乃至是諸戒不具足慧眼暗冥。知此意
T2358A.74.0093c17: 眼命。寧棄身命此戒莫犯。若故犯者
T2358A.74.0093c18: 佛弟子。非金剛子。非蓮華子。非菩薩子
T2358A.74.0093c19: 聲聞子。非我弟子。我亦非彼師。與
T2358A.74.0093c20: 泥團折木何異乃至若隨我誡。則是隨順三
T2358A.74.0093c21: 世諸佛誡。是則佛説不是我説乃至行此
T2358A.74.0093c22: 修本尊三昧地。速超三妄執三菩
T2358A.74.0093c23: 乃至我教則違諸佛教。是名一闡提
T2358A.74.0093c24: 長流苦海何時得脱。我亦永不共住語是十
T2358A.74.0093c25: 明文如是。何爲己非舌謗法。則如
T2358A.74.0093c26: 御遺誡一闡提。長無出期。可畏可畏。悲哉
T2358A.74.0093c27:
T2358A.74.0093c28: 問曰。以戒不閑務。但自持三昧耶戒上。
T2358A.74.0093c29: 何持顯教諸戒蓋此謂也云云 答曰。若實
T2358A.74.0094a01: 三昧耶戒。不三業非顯戒。諒
T2358A.74.0094a02: 所責。但身行十惡。口言三昧耶戒。如
T2358A.74.0094a03: 是之人豈名佛子。如御遺誡則是泥團折
T2358A.74.0094a04: 云云言行相違。誠是佛法羅刹是縱
又縱持
T2358A.74.0094a05: 三昧耶戒。必可顯戒。以何然知。大軌文
T2358A.74.0094a06: 云。以戒嚴身弟子方可傳授略抄。具如
上引
T2358A.74.0094a07: 既傳授已前簡受者機。言此戒嚴身。則知顯
T2358A.74.0094a08: 戒當眞言機是一又大日經云。尸羅淨無
T2358A.74.0094a09: 缺。當應攝取略抄。亦如
上引
知攝取已前簡
T2358A.74.0094a10: 受者機。言尸羅淨無缺。則是持顯戒
T2358A.74.0094a11: 言機是二又大師御遺誡云。必須顯密二教
T2358A.74.0094a12: 堅固受持清淨戒云云 必須二教之言
T2358A.74.0094a13: 豈只密教。則知必須兩戒。若唯密戒。必
T2358A.74.0094a14: 須之言云何可是三又曰。如是諸戒不
T2358A.74.0094a15: 具足慧眼暗冥云云 夫明言諸戒不具慧眼
T2358A.74.0094a16: 暗冥。若但密戒。何言如是諸戒。故知具
T2358A.74.0094a17: 金剛佛子是四是諸文甚以繁多。且
T2358A.74.0094a18: 少分以爲指南。後進更尋是奪
T2358A.74.0094a19: 第二除淨土宗惡見者 問曰。世有不學愚
T2358A.74.0094a20: 癡淨土宗者。若人恣造衆罪。口誦名號
T2358A.74.0094a21: 惡悉除盡。故作罪都無過失。若怖罪過
T2358A.74.0094a22: 本願。若疑本願則不往生。故不
T2358A.74.0094a23: 持戒。持戒是往生障。疑本願故。觀經下品
T2358A.74.0094a24: 是明證也云云此義云何 答曰。是則謗法闡
T2358A.74.0094a25: 提。必墮無間罪人。何及返答。且引所依經
T2358A.74.0094a26: 惡邪。先觀經三福業中第一福業
T2358A.74.0094a27: 慈心不殺修十善業是一第二福業云
T2358A.74.0094a28: 持三歸足衆戒威儀是二又上
T2358A.74.0094a29: 品上生。云慈心不殺具諸戒行是三又大經
T2358A.74.0094b01: 上品。云家棄欲而作沙門是四 又
T2358A.74.0094b02: 觀經中品上生。云若有衆生持五戒
T2358A.74.0094b03: 八戒齋諸戒五逆衆過患是五
T2358A.74.0094b04: 又中品中生中。説言若有衆生一日一夜
T2358A.74.0094b05: 持八戒齋。若一日一夜持沙彌戒。若一日
T2358A.74.0094b06: 一夜持具足戒威儀無是六經文出機品
T2358A.74.0094b07: 品。如是出機竟具説來迎儀式。委如經文
T2358A.74.0094b08: 繁故略之。又善導和尚御遺誡曰。吾持諸禁
T2358A.74.0094b09: 一一戒。三衣如身皮。鉢瓶如兩目
T2358A.74.0094b10: 三十年不眠。專念阿彌陀毎日十萬遍。彌
T2358A.74.0094b11: 陀經十卷。決定順次生極樂上品上生。未來
T2358A.74.0094b12: 世比丘不戒念佛。捨戒往生則難得。譬
T2358A.74.0094b13: 小船。乘於大重石。浮大浪波海。向
T2358A.74.0094b14: 惡風。雖願力船。破戒大重石。生死大
T2358A.74.0094b15: 海波。著岸萬之一。守禁戒念佛。譬如一大
T2358A.74.0094b16: 船。乘輕小沙石。無浪海順風。安隱到彼岸
T2358A.74.0094b17: 持戒念佛爾。我生涯所作。則亦復如私曰。
T2358A.74.0094b18: 上戒非往生
。破戒反往生障
五逆十惡得生極樂
T2358A.74.0094b19: 五逆等無量無數罪。若尋常之時懺
T2358A.74.0094b20: 先惡業。若臨命終時自今後不作。如是能
T2358A.74.0094b21: 懺悔。念佛乘願力。必得西方極樂世界
T2358A.74.0094b22: 。即念亦所作。即作亦即念。無懺悔心
T2358A.74.0094b23: 萬之萬不乃至吾弟及孫弟。及末代弟子。
T2358A.74.0094b24: 能守此遺誡。如兩眼乎私曰。以此文
上下三品證文
T2358A.74.0094b25: 般舟讃曰。欲彌陀安養國。念佛戒行必須
T2358A.74.0094b26: 迴。戒行專精諸佛讃。臨終花座自來迎是八
T2358A.74.0094b27: 又曰。上品上生凡夫等。持戒念佛誦經專。
T2358A.74.0094b28: 一切時中常勇猛。臨終聖衆自來迎是九又曰。
T2358A.74.0094b29: 上品中生凡夫等。讀誦念佛專持戒。一日七
T2358A.74.0094c01: 日倶迴向。臨終聖衆皆來現是十又曰。中品
T2358A.74.0094c02: 上生凡夫等。遍學聲聞縁覺行。戒定慈悲常
T2358A.74.0094c03: 勇猛。一心迴願安樂是十
又曰。中品中
T2358A.74.0094c04: 生凡夫等。一日一夜持衆戒。迴此戒福善根
T2358A.74.0094c05: 。直到彌陀安養國是十
又觀念法門引
T2358A.74.0094c06: 般舟三昧經云。佛告跋陀和。持是行法。便
T2358A.74.0094c07: 三昧。現在諸佛悉在前立。其有比丘比
T2358A.74.0094c08: 丘尼優婆塞優婆夷。如法行持戒完具。獨一
T2358A.74.0094c09: 處止念西方阿彌陀佛是十
又曰。自行者欲
T2358A.74.0094c10: 淨土。唯須戒念佛誦彌陀經是十
 又
T2358A.74.0094c11: 往生要集云。觀佛三昧云。此念佛三昧。若
T2358A.74.0094c12: 成就者有五因縁。一持戒不犯乃至此功
T2358A.74.0094c13: 徳念佛力故。疾疾得無量諸佛是十
又云。
T2358A.74.0094c14: 同經云。以淨戒故見佛像面眞金鏡
T2358A.74.0094c15: 了分明是十
又云。大論云。佛如醫王。法如
T2358A.74.0094c16: 。僧如瞻病人。戒如服藥禁忌已上故知設
T2358A.74.0094c17: 法藥。不禁戒愈煩惱病患
T2358A.74.0094c18: 是十
又引般舟經云。不戒大如毛髮
T2358A.74.0094c19: 是十
又云 問。念佛自滅罪。何必堅持戒 
T2358A.74.0094c20: 答曰。一心念誠如所責。然盡日念佛。閑檢
T2358A.74.0094c21: 其實。淨心是一兩。其餘皆濁亂。野鹿難繋。
T2358A.74.0094c22: 家狗自馴。何況自恣心其惡幾許乎。是故要
T2358A.74.0094c23: 精進持淨戒猶如明珠。後悔何及。善
T2358A.74.0094c24: 是十
又散善義曰中品
上生
一明寶華尋發。
T2358A.74.0094c25: 此由戒行精強故也是二
又續高僧傳曰。善
T2358A.74.0094c26: 導持戒纖毫不是二
十一
又廣懺悔文具十惡
T2358A.74.0094c27: 永斷相續。繁故略之。如是説文散在經釋
T2358A.74.0094c28: 此文以驚邪情。戒是往生障以前諸
T2358A.74.0094c29: 文云何消之。如諸文無戒翻往生障見。爲
T2358A.74.0095a01: 己非正法。如四十八願誹謗
T2358A.74.0095a02: 正法之罪人。如中上中中。臨終化佛讃受持
T2358A.74.0095a03: 禁戒之善人。經釋倶分明。邪情宜捨矣
T2358A.74.0095a04: 又難曰。戒是小法。故不之。以何知然。和
T2358A.74.0095a05: 尚序分義釋大王八戒戒是小縁。以
T2358A.74.0095a06: 三品遇小凡夫。戒是大乘。此文云何 答
T2358A.74.0095a07: 曰。汝以和尚釋指南方設問難。我亦如
T2358A.74.0095a08: 是。以善導釋證文則摧邪林。先大王
T2358A.74.0095a09: 八戒是小乘之戒。以何知然。經大王證
T2358A.74.0095a10: 増進阿那含。知是受者小乘是一
亦目連
T2358A.74.0095a11: 阿難説授八戒。則知能授亦是小乘是二
T2358A.74.0095a12: 所倶小乘。受戒寧大。亦經言日日如是。則知
T2358A.74.0095a13: 二乘共戒。通受豈如是乎是三
 以上來三
T2358A.74.0095a14: 證。小乘戒明。故言戒是小縁。次遇小釋
T2358A.74.0095a15: 文此亦非證。和尚釋上三品遇大凡夫
T2358A.74.0095a16: 而彼下般舟讃釋曰。持戒念佛誦經專上品
上生
T2358A.74.0095a17: 誦念佛專持戒上品
中生
深信因果上品
下生
T2358A.74.0095a18: 又大經説上三品家棄欲而作沙門
T2358A.74.0095a19: 戒法一切小乘何指上三品遇大是一
T2358A.74.0095a20: 以遇小得戒是小法。定及慈悲亦小乘。中品
T2358A.74.0095a21: 上生中有戒定慈悲故。若一切定慈悲小乘。
T2358A.74.0095a22: 大乘中無定學慈悲。若言定慈悲通大小
T2358A.74.0095a23: 。戒亦爾也。何戒定小法餘通大小是二
T2358A.74.0095a24: 一切戒法小乘。如御遺誡小法。如
T2358A.74.0095a25: 和尚行學小人。和尚若小乘汝亦小乘
T2358A.74.0095a26: 是三
又上品上生下釋曰。言諸具行者。若約
T2358A.74.0095a27: 人天三乘之器即名小戒。若約大心大行之
T2358A.74.0095a28: 則名菩薩已上故知戒同戒依心有大小
T2358A.74.0095a29: 法同法依機分大小。若一切戒小乘此文云
T2358A.74.0095b01: 何消是四
又曰。然戒即能持五乘三佛之持
T2358A.74.0095b02: 已上則知依心通大小。若但局小此文云何
T2358A.74.0095b03: 是五
是道理文證諒以繁多。何依一處
T2358A.74.0095b04: 一代説
T2358A.74.0095b05: 又難曰。戒非小法而是世善。以何知然。往
T2358A.74.0095b06: 生十因云。一日一夜持八齋戒沙彌戒
T2358A.74.0095b07: 此等世善尚得往生云云戒法則世善此文
T2358A.74.0095b08: 將明 答曰。此文無違。凡就戒有種種別
T2358A.74.0095b09: 若期人天五戒等是名世善。若願三乘
T2358A.74.0095b10: 聖道之諸戒則非世善是一
又雖三乘
T2358A.74.0095b11: 聖道。若有相受持之則名世善。若離
T2358A.74.0095b12: 則非世善是二
又雖執心。大以人法
T2358A.74.0095b13: 二空三輪相。則二執倶亡故非世善。小
T2358A.74.0095b14: 唯以人執法空未立。故戒罪二全是法
T2358A.74.0095b15: 執。故望大乘二執倶亡世善。例如
T2358A.74.0095b16: 。雖小教許之大乘不許。故以小乘
T2358A.74.0095b17: 。言別請是外道法。七佛無別請法已上梵
網經説
T2358A.74.0095b18:
大小倶内教。權實相望以小爲外。此
T2358A.74.0095b19: 亦如是。若離執者何出世善權實相望豈
T2358A.74.0095b20: 別。又六度倶非世善。若離般若智前五
T2358A.74.0095b21: 波羅蜜皆名世福。大乘猶以如是。小乘豈
T2358A.74.0095b22: 世善是三
今十因以戒言世善。則當
T2358A.74.0095b23: 三義。以何知然。一日一夜持戒中品中生
T2358A.74.0095b24: 業因。和尚釋彼言遇小凡夫。則知永觀所
T2358A.74.0095b25: 釋以小戒世善。若一切戒世善何別言
T2358A.74.0095b26: 一日一夜。既在此言。故知中品中生。何
T2358A.74.0095b27: 世俗言寛通一切。如南山大師戒立
T2358A.74.0095b28: 三門。第一凡福行。第二凡罪行。第三行聖行
T2358A.74.0095b29: 云云有相之戒名凡福。無相之戒名行聖
T2358A.74.0095c01: 具列三觀
 勝他名聞貪著利養號凡罪。故知世
T2358A.74.0095c02: 善言不一切。又和尚三福業下云。第一福
T2358A.74.0095c03: 則是世俗善乃至第二福者此名戒善云云
T2358A.74.0095c04: 第一世善上立第二戒善。故知一切戒非
T2358A.74.0095c05: 。何由近代十因上古判文。十因解釋
T2358A.74.0095c06: 用不時。縱不之亦無違失。況又無
T2358A.74.0095c07: 何及疑問。須通方氷消
T2358A.74.0095c08: 第三遣天台宗非義者 問曰。世有天台末
T2358A.74.0095c09: 義云。戒體是法性。法性永不失。故殺
T2358A.74.0095c10: 一切生其戒永不失。故名一得永不失戒
T2358A.74.0095c11: 本業經云。菩薩戒有受法捨法。有犯不
T2358A.74.0095c12: 失盡未來際云云經文如是。故遂不失。此
T2358A.74.0095c13: 義云何破 答曰。此義大誤。梵網義記智者
T2358A.74.0095c14: 曰。次論興廢者。初菩薩律儀。方便求受。其
T2358A.74.0095c15: 體則興。若捨菩提願増上心以犯。其體則廢
T2358A.74.0095c16: 已上
彼文
廢者失也。若戒永不失。義記釋文云何
T2358A.74.0095c17: 之。亦止觀中犯五篇戒破器譬。繋故
T2358A.74.0095c18: 之。如本業文少似證據。而彼經亦曰。十
T2358A.74.0095c19: 重有犯無悔得使重受是一 又曰。一切菩
T2358A.74.0095c20: 薩凡聖戒。盡心爲體。是故心盡戒亦盡。心無
T2358A.74.0095c21: 盡故戒亦無是二上來三文同一經文。寧
T2358A.74.0095c22: 相違。至汝證文宗要太賢委釋。今略引
T2358A.74.0095c23: 之。彼曰。小乘向大有應捨法。捨菩薩戒
T2358A.74.0095c24: 爾故。亦菩薩戒無無餘犯。無
T2358A.74.0095c25: 已上何執一處文方亂一代説若依
恩意。纒
T2358A.74.0095c26: 言不失則由中下不
。非上注
 纒捨戒餘文言失戒。則依
T2358A.74.0095c27: 上纒捨戒中下不失也。次以法性戒
T2358A.74.0095c28: 證。是亦非證。三輪已上談隨縁眞如
T2358A.74.0095c29: 故。有爲衆相全是眞理。離眞無法。故言
T2358A.74.0096a01: 是法性起。滅是法性滅者。有爲衆相是眞理
T2358A.74.0096a02: 故無假生滅。戒亦應爾。彼若有生滅。無作
T2358A.74.0096a03: 何無生滅。故知天台得法性戒體。且隨縁
T2358A.74.0096a04: 以談。都不失戒。義記文明。不
T2358A.74.0096a05: 。況亦法性戒體諸宗所許。強立私義
T2358A.74.0096a06: 依用
T2358A.74.0096a07: 第四摧惡禪邪情者 問曰。禪宗學者問難
T2358A.74.0096a08: 曰。律是小乘。亦是法縛。我宗不爾。頓悟大
T2358A.74.0096a09: 乘不小乘之法。教外別傅不文字之
T2358A.74.0096a10: 。隋達磨大師血脈論曰。除此心外終無
T2358A.74.0096a11: 別佛可乃至自心是佛。亦不佛禮
T2358A.74.0096a12: 佛。不心念佛。佛不誦經。佛不
T2358A.74.0096a13: 。佛不犯戒。佛無持犯。亦不善惡。若
T2358A.74.0096a14: 佛須佛性。即是佛。若不性念
T2358A.74.0096a15: 佛誦經持齋持戒亦無益處。誦經得聰明。持
T2358A.74.0096a16: 戒得生天。布施得福報。生佛終不得也已上
T2358A.74.0096a17: 故知持戒以生天至極。終不云云
T2358A.74.0096a18: 問云何 答曰。大小事如上具明之。且取
T2358A.74.0096a19: 要義以息邪論。先大乘以利他先。若缺
T2358A.74.0096a20: 慈悲是名小乘。汝今自讃言大乘。須
T2358A.74.0096a21: 。修行若爲他當大乘。百丈禪師坐禪
T2358A.74.0096a22: 儀曰。夫學般若菩薩。先當大悲心
T2358A.74.0096a23: 誓願。精修三昧誓度衆生。不一身
T2358A.74.0096a24: 解脱已上故知大小界畔以大悲
T2358A.74.0096a25: 。未戒分差別。戒若小乘汝亦小乘。
T2358A.74.0096a26: 上古禪師誰人不戒。汝若有兩眼
T2358A.74.0096a27: 之。僧寶傳第一曰。撫州曹山本霽禪師。
T2358A.74.0096a28: 年十九棄家入福州靈石山。六年乃剃髮受
T2358A.74.0096a29: 具。閲世六十有二。坐三十有七。焚香安坐
T2358A.74.0096b01: 而化。又傳第三曰。汝洲穴禪師。從開元寺智
T2358A.74.0096b02: 恭律師剃髮受具。以宋開寶六年八月十五
T2358A.74.0096b03: 跏趺而化。閲世七十有八。坐五十九夏。
T2358A.74.0096b04: 又傳第七曰。本先禪師年二十五爲沙彌。詣
T2358A.74.0096b05: 天台國清寺滿分戒。祥符元年八月十五
T2358A.74.0096b06: 日開一目。微視而寂。閲世六十有七。坐四
T2358A.74.0096b07: 十有二夏。又第八曰。洞山守初禪師。十六出
T2358A.74.0096b08: 家。詣經州舍利律師具足戒。住洞山
T2358A.74.0096b09: 十年。道遍天下。淳化元年秋七月無疾跏
T2358A.74.0096b10: 趺而化。閲世八十有二。坐六十有五夏。又第
T2358A.74.0096b11: 九曰。智覺禪師諱延壽餘杭王氏子。年二十
T2358A.74.0096b12: 八棄家剃髮自受具。衣不繒纊。食無重味
T2358A.74.0096b13: 頭陀行。甞習定。以開寶八年十二月
T2358A.74.0096b14: 疾。二十六日辰時焚香告衆跏趺而化。閲世
T2358A.74.0096b15: 七十有二。坐四十有二夏已上是諸文散
T2358A.74.0096b16: 在傳文。且引少分以爲引證。戒若小法。上
T2358A.74.0096b17: 古禪師皆是小乘。彼若小乘。汝亦小乘。師資
T2358A.74.0096b18: 相承故。彼若大乘。戒亦大乘。上古禪師皆別
T2358A.74.0096b19: 受戒猶以大乘。況當時律津通受大乘。於
T2358A.74.0096b20: 所修攝善之中少分。未律儀攝生之二
T2358A.74.0096b21: 。何不此旨妄自立破。&T073156;譬頗存
T2358A.74.0096b22: 。次不立文字者。頌曰。達磨西來。不
T2358A.74.0096b23: 。直指人心。見性成佛已上此文但爲
T2358A.74.0096b24: 字法師空讓上境學教執心。都不
T2358A.74.0096b25: 。圓悟眞要曰。思無間業謹勿如來
T2358A.74.0096b26: 正法輪是一
 又宗鏡録智覺曰。設不教發
T2358A.74.0096b27: 明。亦須教印可。若不然者皆成自然外
T2358A.74.0096b28: 道闇證禪師。直饒而坐知之。亦是多生聞經
T2358A.74.0096b29: 熏修。或乃諸佛本願冥加。淨名經云。諸佛威
T2358A.74.0096c01: 神之所建立是二
又曰。六祖乃至洪洲馬祖
T2358A.74.0096c02: 大師。及南陽忠國師。鵝湖大義禪師。思空山
T2358A.74.0096c03: 本淨禪師等。所有示徒皆引誠證。終不
T2358A.74.0096c04: 胸臆妄有指陳。是以歴歳花眞風不
T2358A.74.0096c05: 墮。以聖言定量邪僞難移。用至教
T2358A.74.0096c06: 指南依憑有據。強誦教外別傳不立文字
T2358A.74.0096c07: 之宗門。猶以聖教定量。爰知不立文字
T2358A.74.0096c08: 者爲文字執著。都不教文。明文如是。
T2358A.74.0096c09: 誰人致疑問。次血脈論文此亦無違。自宗
T2358A.74.0096c10: 亦談此義。則南山大師釋行事抄
沙彌篇
執則障
T2358A.74.0096c11: 是世善法。違則障道不三途。又曰業疏
T2358A.74.0096c12: 世善極有頂。娑婆三界更増苦諦。如
T2358A.74.0096c13: 燒金丸不觸也已上世善者則有相之善。
T2358A.74.0096c14: 人天之報。故言世善。血脈論亦此義。何
T2358A.74.0096c15: 大乘無相三輪清淨戒。則所依金剛經曰。
T2358A.74.0096c16: 須菩提白佛言。世尊。頗有衆生
T2358A.74.0096c17: 言説章句實信不。佛告須菩提。莫
T2358A.74.0096c18: 。如來滅後後五百歳。有持戒修福者。於
T2358A.74.0096c19: 此章句能生信心此爲實。當知是人不
T2358A.74.0096c20: 一佛二佛三四五佛而種善根。已於
T2358A.74.0096c21: 量千萬佛所諸善根。聞是章句乃至一
T2358A.74.0096c22: 念生淨信者。第六祖慧能大師註曰。若復
T2358A.74.0096c23: 人能持大乘無相戒。不妄取諸相。不
T2358A.74.0096c24: 生死業。一切時中心常空寂。不諸相所
T2358A.74.0096c25: 縛。則是無住心。於如來深法能信入。此人
T2358A.74.0096c26: 所有言説眞實可信等已上達磨寧不經。
T2358A.74.0096c27: 慧能豈違達磨。故知論遮有相戒。都以
T2358A.74.0096c28: 閑。既言生天。則同南山大師生極
T2358A.74.0096c29: 有頂。如太賢以二空三輪相。以不護
T2358A.74.0097a01: 滿淨戒波羅蜜。如是安心名持戒。如
T2358A.74.0097a02: 曉著有相執心菩薩戒。雖能持持返
T2358A.74.0097a03: 云云何稀待汝言方知此義。若依執心
T2358A.74.0097a04: 三學倶法縛。何獨戒法。金剛經云。如筏喩
T2358A.74.0097a05: 者。法尚應捨何況非法已上三學運載行人
T2358A.74.0097a06: 三佛果。故喩之如筏。執筏是渡海大用
T2358A.74.0097a07: 筏寧到彼岸。執定是渡苦要法
T2358A.74.0097a08: 定豈非法縛。戒亦如是。執之法縛。空
T2358A.74.0097a09: 縛。則菩提心論云。諸佛慈悲從眞起
T2358A.74.0097a10: 攝衆生。應病與藥施諸法門。隨其煩惱
T2358A.74.0097a11: 治迷津。祇達於彼岸法已應捨。無自性
T2358A.74.0097a12: 已上是諸文何只戒法。若論文遮一切
T2358A.74.0097a13: 。花嚴戒是無上菩提本。應當具足持
T2358A.74.0097a14: 。涅槃説欲佛性大涅槃。必須深心
T2358A.74.0097a15: 持淨戒。如是諸文誰人不用。達磨是觀
T2358A.74.0097a16: 音垂迹有説傳
文殊
菩薩寧劣圓悟正法輪
T2358A.74.0097a17: 無間業。定有所由。末學不知任舌謗法。定
T2358A.74.0097a18: 無間。可哀夫
T2358A.74.0097a19: 重難曰。戒法是三生怨。由現世持戒。後生
T2358A.74.0097a20: 種姓高貴恣行十惡。第三生當惡道。故
T2358A.74.0097a21: 三生怨也。譬如人向天放箭勢盡墮地。
T2358A.74.0097a22: 此戒亦爾。戒勢盡當惡道云云 此義云何
T2358A.74.0097a23:  答曰。此難非也。若持小乘戒。有相執心
T2358A.74.0097a24: 戒誠如所問。雖金是寶燒即損手。水諒柔
T2358A.74.0097a25: 軟氷則失流。此戒亦爾。若住無相心
T2358A.74.0097a26: 何三生怨。若亦依執心三學倶三生怨。如
T2358A.74.0097a27: 欝頭監定學翻成三生怨。何只戒乎。若
T2358A.74.0097a28: 大乘戒。則菩薩心上法。是究竟圓滿戒。乃
T2358A.74.0097a29: 至佛果金剛無間道運運増長至解脱道。但
T2358A.74.0097b01: 順舊住成佛果圓滿功徳。況亦無相持之其
T2358A.74.0097b02: 徳不稱計。何不此旨一切戒。具
T2358A.74.0097b03: 表無表章。恐繁不
T2358A.74.0097b04: 重難曰。若住無想之則地上深位所行。
T2358A.74.0097b05: 我等涯分。故知未斷惑我等所持諸戒不
T2358A.74.0097b06: 法縛乎 答曰。此難大誤。若空讓上境
T2358A.74.0097b07: 初發意之。何時修之。若依究竟
T2358A.74.0097b08: 圓滿佛則持戒。道登四果尚忘珠於衣裏
T2358A.74.0097b09: 位高十地猶隔月於羅穀。況縛地凡夫乎。
T2358A.74.0097b10: 況底下異生乎。若依分分。輕毛我等何不
T2358A.74.0097b11: 之。則元曉大師持犯要記如上問竟答曰。若
T2358A.74.0097b12: 使彼行由曾修行故今不修者。今
T2358A.74.0097b13: 習故後亦不修。如是久久彌在其難。故
T2358A.74.0097b14: 今從初仰習其難。習行漸増轉成其果。是
T2358A.74.0097b15: 新好發趣大意已上爰知依分持日。初發
T2358A.74.0097b16: 何無。經勸空觀皆可地上所行乎。彼若
T2358A.74.0097b17: 凡此亦爾。如南山大師勸初學。於
T2358A.74.0097b18: 相戒燒金譬。如青丘法師作義疏。於
T2358A.74.0097b19: 初發意究竟戒。若通凡衆一切戒何法
T2358A.74.0097b20: 縛。如是邪義可畏可
T2358A.74.0097b21: 問曰。戒防身口。定治意地。三業中意地是
T2358A.74.0097b22: 根本也。若爾修定莫云云此問云何 
T2358A.74.0097b23: 答曰。戒防身口何戒。若言通受。彼戒禁
T2358A.74.0097b24: 。何言別受。難身口意在防心。則資
T2358A.74.0097b25: 持記元照曰。譬夫伐樹必刑枝。豈種果無
T2358A.74.0097b26: 依。抑使根株漸朽。毘尼爲教厥旨在玆。
T2358A.74.0097b27: 又南山處處釋言。無我方藥云云何不
T2358A.74.0097b28: 此旨妄致疑難
T2358A.74.0097b29: 問曰。戒元防非。若不惡是則持戒。涅槃
T2358A.74.0097c01: 經若不惡是名持戒文。此明證也。故修
T2358A.74.0097c02: 禪者自然持戒。何勞持戒 答曰。由
T2358A.74.0097c03: 戒宗旨此難來。別脱功能始自壇場受
T2358A.74.0097c04: 之終至佛果。運運増長刹那刹那十支倍倍。
T2358A.74.0097c05: 則古迹曰。運運増長乃至成佛。猶如河水日
T2358A.74.0097c06: 夜不停。運運遷流自至大海已上何棄
T2358A.74.0097c07: 勝功能。化暫時一旦作倶無作。況定戒得
T2358A.74.0097c08: 。伏十地惑上界定。方始得無表。而
T2358A.74.0097c09: 作倶起。作失無作倶失。何同別脱勝功
T2358A.74.0097c10: 。發得猶以非他授。況全不發。校量可知 
T2358A.74.0097c11: 問曰。不戒得定慧否 答曰。不得也。戒
T2358A.74.0097c12: 定慧依因。萬行發趣。則遺教曰。若無淨戒
T2358A.74.0097c13: 諸善功徳皆不生。又表無表章曰。經中尸
T2358A.74.0097c14: 羅不清淨三昧不現前。由此故知須
T2358A.74.0097c15: 。由持戒故無悔。無悔故心安。心安故
T2358A.74.0097c16: 定。得定故起聖道。起聖道故依倶時
T2358A.74.0097c17: 定道。又曰。亦有初定不戒者。如
T2358A.74.0097c18: 劫壞時最初一人所得禪定法爾始故已上
T2358A.74.0097c19: 此一人自餘一切依
T2358A.74.0097c20: 問。定戒。外道亦得定。而彼無戒者 答
T2358A.74.0097c21: 曰。依十善定。彼不惡故
T2358A.74.0097c22: 菩薩戒問答洞義抄
T2358A.74.0097c23:   于時徳治第三之暦戊申清和之天於越州
T2358A.74.0097c24:  禪興寺草畢
T2358A.74.0097c25:  就菩薩戒重重料簡。委細如右。定其
T2358A.74.0097c26:  謬多歟。可畏可畏。雖然所傳無私。偏
T2358A.74.0097c27:  從他授。予侍南都律津。傳是奧旨。遠
T2358A.74.0097c28:  過方路北國。爰講論日淺。思之難
T2358A.74.0097c29:  悟。傳受年隔。憶之易忘。故梗概以託
T2358A.74.0098a01:  上。探優長以染筆端畢。庶流通永代
T2358A.74.0098a02:  菩薩行
T2358A.74.0098a03:      南都西大寺末學勤策如空謹記生年
四五
T2358A.74.0098a04:
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