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大乘圓戒顯正論 (No. 2360_ 宗覺編 ) in Vol. 74

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T2360_.74.0130a10:
T2360_.74.0130a11:   No. 2360
T2360_.74.0130a12: 大乘圓戒顯正論
T2360_.74.0130a13:
T2360_.74.0130a14: 菩薩戒經説。衆生受佛戒即入諸佛位。位
T2360_.74.0130a15: 大覺已。眞是諸佛子。乃知圓頓菩薩大
T2360_.74.0130a16: 戒也者。三世調御。出世本懷。衆生成佛之直
T2360_.74.0130a17: 道也。金烏西沈。遺光東流之後。其法綺分脈
T2360_.74.0130a18: 散。陳隋之間。天台智者以自解佛乘智
T2360_.74.0130a19: 一乘圓旨。樂説無礙開示實相矣。曁
T2360_.74.0130a20: 李唐佛日東擧。南山教主再闢圓宗。決
T2360_.74.0130a21: 聲聞法。彰菩薩毘尼矣。我天平勝寶之嘉
T2360_.74.0130a22: 運。斯道初傳扶桑之後。學徒殷習大僊威
T2360_.74.0130a23: 。其迄于今受隨不絶。綿綿焉。連連焉。其
T2360_.74.0130a24: 間或興或廢。僉時機之所感而已。近載法運
T2360_.74.0130a25: 循還。大乘毘尼之學復萠兆乎南北。世人亦
T2360_.74.0130a26: 往往識息妄歸眞之道矣。今歳甲子安居之
T2360_.74.0130a27: 首。或謂曰。世有濫大不肖之士解於
T2360_.74.0130a28: 圓乘。隨情之所好濫於聖典。惑求道緇
T2360_.74.0130a29: 。豈大士可忍者乎。頞審問彼説。未
T2360_.74.0130b01: 嘗不心而歎息也。吾儕法海之爛屍。緇
T2360_.74.0130b02: 林之朽杌。雖護法之任。亦竊釋氏之名
T2360_.74.0130b03: 正法變。寧不懷耶。遂乃不闇昧。恭
T2360_.74.0130b04: 引佛祖遺訓。聊攄所聞。假設賓主。考
T2360_.74.0130b05: 之。號曰大乘圓戒顯正論。冀令大行
T2360_.74.0130b06: 持奉不其地也。亦其辭鄙陋也。獨學
T2360_.74.0130b07: 寡聞之爲也。請以其言之野。勿於義
T2360_.74.0130b08:
T2360_.74.0130b09:   時貞享元龍集甲子蕤賓穀日
T2360_.74.0130b10:        久修園律院比丘宗覺謹識
T2360_.74.0130b11:
T2360_.74.0130b12:
T2360_.74.0130b13: 大乘圓戒顯正論
T2360_.74.0130b14:
T2360_.74.0130b15:           京師比丘宗覺直編輯
T2360_.74.0130b16:   彈圓教菩薩不聲聞律儀
T2360_.74.0130b17:  彈本業十重律儀聲聞
T2360_.74.0130b18:  彈圓乘初心禁止小戒
T2360_.74.0130b19:  彈律藏諸戒不&T022503;梵網大戒能應
T2360_.74.0130b20:  末法
T2360_.74.0130b21:  彈毘尼別成七衆
T2360_.74.0130b22:     彈圓教菩薩不聲聞律儀章第一
T2360_.74.0130b23: 濫大曰。約台教。藏教菩薩唯持律儀。無
T2360_.74.0130b24: 二戒也。律儀者二百五十戒也。通教菩薩漸
T2360_.74.0130b25: 後二。而律儀全同聲聞。別圓二教菩薩
T2360_.74.0130b26: 立二乘之外。元有佛性大戒實相威儀。而
T2360_.74.0130b27: 敢爲自行方便假儀。梵網本業等所
T2360_.74.0130b28: 説戒專被此菩薩
T2360_.74.0130b29: 顯正曰。雖梵網心地品中説十重四十八輕
T2360_.74.0130c01: 而微細律儀尚未詳悉。故指八萬威儀品制
T2360_.74.0130c02: 戒品等。蓋此等之品中。其相必備足焉。雖
T2360_.74.0130c03: 此土無傳譯。則何以辨知焉。今云別有
T2360_.74.0130c04: 相威儀者。是何等説相耶。雖台教之中明
T2360_.74.0130c05: 四種菩薩。至出家菩薩。別圓二教僉不
T2360_.74.0130c06: 於聲聞律儀。釋籤四云。前之二教三乘共行。
T2360_.74.0130c07: 別圓兩教專於梵網。若出家菩薩全用白四
T2360_.74.0130c08: 而爲他。加制六夷。與小異耳。餘諸輕
T2360_.74.0130c09: 重各隨其教已上此是別圓二教出家菩薩
T2360_.74.0130c10: 篇聚之明據也。汝云實相威儀。而
T2360_.74.0130c11: 敢爲自行方便假儀者。或無
T2360_.74.0130c12: 耶。圓人修四種三昧時。持戒居首。輔行云。
T2360_.74.0130c13: 問。今明衍門。何須小檢。答。如涅槃中。處處
T2360_.74.0130c14: 律。今此亦爾。小爲方便。故知出家菩薩
T2360_.74.0130c15: 六和十利與聲聞同。六度四弘異於小行
T2360_.74.0130c16: 已上況亦約開權顯實。用中道慧一切法
T2360_.74.0130c17: 故使一止一作無法界。故云式叉迦羅
T2360_.74.0130c18: 尼名大乘。弘決云。式叉迦羅尼此名爲學。
T2360_.74.0130c19: 別在第五。通約諸篇。今竝開之成摩訶衍
T2360_.74.0130c20: 故大經及十住婆沙皆指篇聚菩薩摩訶
T2360_.74.0130c21: 薩持是禁戒。當知戒無大小。由受者心期
T2360_.74.0130c22: 是則中道遍入空假及事律儀。方得名爲
T2360_.74.0130c23: 足持戒已上
弘決
止觀第四云。明持戒者。此十種
T2360_.74.0130c24: 戒攝一切戒。不缺戒即是持於性戒。乃至
T2360_.74.0130c25: 四重清淨守護。如明珠。若毀犯者。如
T2360_.74.0130c26: 已缺無用。佛法邊人非沙門釋子。失
T2360_.74.0130c27: 比丘法。故稱爲缺。不破者即是持於十三
T2360_.74.0130c28: 破損。故名不破。若毀犯者如器破裂
T2360_.74.0130c29: 也。不穿者是持波夜提等也。若有毀犯。如
T2360_.74.0131a01: 器穿漏。不道。故名爲穿。不雜者持
T2360_.74.0131a02: 共戒也。雖律儀。念破戒事。名之爲雜。
T2360_.74.0131a03: 定共持心。欲念不起。故名不雜乃至隨道
T2360_.74.0131a04: 者。隨順諦理。能破見惑。無著戒者。即是見
T2360_.74.0131a05: 眞成聖。於思惟惑染著也。以此兩
T2360_.74.0131a06: 。約眞諦戒也。智所讃戒。自在戒。則約
T2360_.74.0131a07: 菩薩化他。爲佛所讃。於世間中而得自在
T2360_.74.0131a08: 是約俗諦持戒也。隨定具足兩戒即是
T2360_.74.0131a09: 首楞嚴定。不滅定。現諸威儀。示十法
T2360_.74.0131a10: 界像。導利衆生。雖威儀起動。而任運常靜。
T2360_.74.0131a11: 故名隨定戒。前來諸戒律儀防止。故名
T2360_.74.0131a12: 具足。中道之戒無戒不備。故名具足。此是
T2360_.74.0131a13: 中道第一義諦戒已上
止觀
 上所引十種
T2360_.74.0131a14: 戒。判位高下事義不同。則有堪與不堪也。
T2360_.74.0131a15: 理觀觀心論持戒者。具能持得上十戒也。
T2360_.74.0131a16: 止觀云。先束十戒四意。前四戒但是因
T2360_.74.0131a17: 縁所生法。通爲觀境。次二戒即是觀因縁生
T2360_.74.0131a18: 法即空。空觀持戒也。次兩戒觀因縁生即是
T2360_.74.0131a19: 。假觀持戒也。次兩戒觀因縁生法即是中
T2360_.74.0131a20: 中觀持戒也。輔行釋云。此中文十義二。意在
T2360_.74.0131a21: 事以修正觀。言義二者。謂境及觀。四之
T2360_.74.0131a22: 六如前事中。今之三觀三一不二。然前十
T2360_.74.0131a23: 戒非理觀。即後六是。分張對位。故屬
T2360_.74.0131a24: 。況律儀不雜。當分未融。故今更約一念
T2360_.74.0131a25: 心中。具明十戒。而不尊極。不凡心
T2360_.74.0131a26: 前四戒通爲觀境。以六觀之。事理相即。
T2360_.74.0131a27: 知篇聚一不虧。世人懱事。而欲
T2360_.74.0131a28: 者。驗知此觀孤虚無本。既虧觀境。觀亦
T2360_.74.0131a29: 已上
弘決
止觀又云。若犯事中輕過。律文皆
T2360_.74.0131b01: 懺法。懺法若成。悉名清淨。戒淨障轉。止
T2360_.74.0131b02: 觀易明。若犯重者。佛法死人。小乘無懺法
T2360_.74.0131b03: 若依大乘。許其懺悔。荊溪云。懺成戒淨。止
T2360_.74.0131b04: 觀方明。豈有而令戒尚理。又天台云。障
T2360_.74.0131b05: 道罪滅。尸羅清淨。三昧現前。止觀開發。事
T2360_.74.0131b06: 戒淨故。根本三昧現前。世智他心智開發。無
T2360_.74.0131b07: 生戒淨故。眞諦三昧現前。一切智開發。即假
T2360_.74.0131b08: 戒淨故。俗諦三昧現前。道種智開發。即中
T2360_.74.0131b09: 戒淨故。王三昧現前。一切種智開發。妙樂云。
T2360_.74.0131b10: 事戒爲三觀本。故云尸羅清淨等也。若無
T2360_.74.0131b11: 事戒。世禪尚無。何況三諦。有言。大乘何須
T2360_.74.0131b12: 戒者謬矣。言執者。乃是持而不執。若
T2360_.74.0131b13: 全不持名不執者。乃是執破。何名不執
T2360_.74.0131b14: 已上是觀之。修圓行者專爲自行。護
T2360_.74.0131b15: 聚制粲然可驗焉。惟夫圓乘菩薩也者。初心
T2360_.74.0131b16: 實相。聞圓法圓信圓行乃至
T2360_.74.0131b17: 力用立衆生。或未達開顯之旨。則不
T2360_.74.0131b18: 圓修之人。纔得開麁顯妙之智矣。則
T2360_.74.0131b19: 何奚不小執大之偏懷乎。故天台云。
T2360_.74.0131b20: 毘尼學者即大乘學。式叉即是大乘。三歸五
T2360_.74.0131b21: 戒十善二百五十戒皆是摩訶衍。豈有麁戒
T2360_.74.0131b22: 於妙戒。戒既即妙。人亦復然。汝實我子。
T2360_.74.0131b23: 即此義也已上
玄文
經論之中處處廣呵。斥乎二
T2360_.74.0131b24: 。唯是其心狹劣。不利他。專自度故。其
T2360_.74.0131b25: 是心深違大士廣濟。是以呵之。豈以
T2360_.74.0131b26: 其止惡。而防譏嫌故。可斥之耶。菩薩之
T2360_.74.0131b27: 開遮不小檢者。但以利他之急也。若
T2360_.74.0131b28: 乃望於自行。防非止惡還急聲聞。遮性等
T2360_.74.0131b29: 持職此之由。天台曰。菩薩持性重譏嫌。等
T2360_.74.0131c01: 差別。自求佛道。性重則急。爲衆生
T2360_.74.0131c02: 嫌則急。小乘自調性重則急。不他故譏
T2360_.74.0131c03: 嫌則寛。菩薩具持兩種故名大乘戒。善戒
T2360_.74.0131c04: 瑜伽等經論咸云。如諸聲聞於其涅槃欣樂
T2360_.74.0131c05: 親近於諸煩惱及隨煩惱深心厭離。如是菩
T2360_.74.0131c06: 薩於大涅槃欣樂親近。於諸煩惱及隨煩
T2360_.74.0131c07: 深心厭離。其倍過彼。百千倶胝以諸聲
T2360_.74.0131c08: 開唯爲一身得義利。勤修正行菩薩普
T2360_.74.0131c09: 一切有情得義利修正行已上
T2360_.74.0131c10: 釁戻淪苦趣。則利濟大行不
T2360_.74.0131c11: 。是所以薩埵謹愼自行也。然則但除
T2360_.74.0131c12: 。不其法。圓人持小法。即小法爲大。若
T2360_.74.0131c13: 夫謂永棄捨其法。則隔歴未融也
T2360_.74.0131c14:     彈本業十重律儀聲聞章第
T2360_.74.0131c15:   二
T2360_.74.0131c16: 濫大曰。本業説。初發心出家欲菩薩位
T2360_.74.0131c17: 者。當先受正法戒。所謂三聚門。攝善法戒
T2360_.74.0131c18: 所謂八萬四千法門。攝衆生戒所謂慈悲喜
T2360_.74.0131c19: 捨。化及一切。攝律儀戒所謂十波羅夷。此文
T2360_.74.0131c20: 分明。不聲聞律儀。但受三聚僧既許
T2360_.74.0131c21: 出家菩薩。又所謂三聚是別圓獨法。而不
T2360_.74.0131c22: 瑜伽之讓律儀於毘尼藏之三聚
T2360_.74.0131c23: 顯正曰。甚乎哉。專輒之言也。出家菩薩但以
T2360_.74.0131c24: 十重律儀戒。曷奚簡乎耶。十波羅夷也
T2360_.74.0131c25: 者。是斷惡之本故。云攝律儀戒所謂十波羅
T2360_.74.0131c26: 。匪十重之外無微細威儀也。故經云。
T2360_.74.0131c27: 是故菩薩十重有八萬四千威儀戒。十重有
T2360_.74.0131c28: 犯無悔。使重受戒。八萬四千威儀戒盡名
T2360_.74.0131c29: 輕。有犯得使悔過。對首悔滅已上
經文
然斯經
T2360_.74.0132a01: 中。至于八萬威儀戒其相。既未
T2360_.74.0132a02: 。則云何亦護持乎。不護持則非具足之
T2360_.74.0132a03: 。由是觀之。雖汝掉臂云聲聞律
T2360_.74.0132a04: 。而不假則菩薩威儀不具足。汝奚爲
T2360_.74.0132a05: 有智者乎。體解圓頓菩薩大道者。汝未
T2360_.74.0132a06: 天台智者矣。解釋台教。宣揚祖訓者。
T2360_.74.0132a07: 汝未刑溪湛然矣。天台荊溪咸用
T2360_.74.0132a08: 聚戒成大儀。曰自行。曰護他。未
T2360_.74.0132a09: 。如上略引。今復重示。天台明下士修
T2360_.74.0132a10: 三昧方便中云。多寒國土聽百一助身。要
T2360_.74.0132a11: 説淨荊溪釋云。百一要當説淨。皆爲
T2360_.74.0132a12: 道。以療形苦。如斯之類仍爲下根。不
T2360_.74.0132a13: 人。三品不攝。濫引上品大士行事。深不
T2360_.74.0132a14: 可也。然説淨之法附近大乘。故地持中。菩
T2360_.74.0132a15: 薩所畜即於十方諸佛菩薩。而爲淨施。乃
T2360_.74.0132a16: 聲聞淨施而爲譬云。譬如比丘以己衣
T2360_.74.0132a17: 和上闍梨。捨作淨施。若達一實。即此
T2360_.74.0132a18: 淨施成菩薩法。且小乘中。若准行之。亦薄
T2360_.74.0132a19: 己貪情佛聽制。如斯之理何損曠懷。我
T2360_.74.0132a20: 物屬他。彌符袪滯。況受食受藥。禁性重
T2360_.74.0132a21: 之由。持鉢持衣。杜譏嫌之本。譏嫌性重。等
T2360_.74.0132a22: 護無偏。跡混聲聞。眞菩薩也。但爲元期
T2360_.74.0132a23: 。判屬小宗。豈以彼受持稱爲大道。又
T2360_.74.0132a24: 有人云。凡諸所有非己物想。有益便用。説
T2360_.74.0132a25: 淨何爲。今問。等非己財。何不於四海。有
T2360_.74.0132a26: 益便用。何不直付兩田。而閉之深房。封
T2360_.74.0132a27: 藏篋。實懷他想。用必招愆。忽謂己財。仍違
T2360_.74.0132a28: 説淨。説淨而施。於理何妨。順己執心後生
T2360_.74.0132a29: 倣效已上
輔行
汝濫大輩。反覆瞰之。勿讀過也。
T2360_.74.0132b01: 汝又云。不瑜伽之讓律儀於毘尼藏
T2360_.74.0132b02: 三聚。恐是率爾歟。夫經深含意趣。論廣決
T2360_.74.0132b03: 疑滯。瑜伽説三聚竟。結云。佛於彼彼素呾
T2360_.74.0132b04: 纜中。隨機散説。謂依律義戒。攝善法戒。饒
T2360_.74.0132b05: 益有情戒。今於菩薩藏摩呾履迦。綜集而説
T2360_.74.0132b06: 已上彼彼素呾纜者。通指本業善戒等經
T2360_.74.0132b07: 歟。本業指十重律儀者。是據斷惡之本
T2360_.74.0132b08: 也。善戒所説。與論無別。雖斯彼彼經中
T2360_.74.0132b09: 所説有異。今此論中融會和合。故云綜集
T2360_.74.0132b10: 而説。豈可補處慈尊不本業十重
T2360_.74.0132b11: 是菩薩律儀而以毘尼藏菩薩律儀邪。
T2360_.74.0132b12: 而瑜伽中亦不八萬四千威儀戒者。請試
T2360_.74.0132b13: 二意之。一者相似故。謂毘尼藏中所
T2360_.74.0132b14: 制。五篇七聚。輕重諸戒。違制越毘尼。及以如
T2360_.74.0132b15: 法治三千威儀等。以此等檢於八萬威
T2360_.74.0132b16: 。其相相似故。二者開顯故。謂如來初於
T2360_.74.0132b17: 提樹下正覺果滿。欲衆生悟入於佛知
T2360_.74.0132b18: 。説菩薩心地法門。小機昧己。力不堪忍
T2360_.74.0132b19: 茲降跡於鹿苑。方便提誘。於菩薩心地
T2360_.74.0132b20: 之中取少分。漸漸與之。後既開顯。盡以
T2360_.74.0132b21: 之。故云一佛乘分別説三。又云。決
T2360_.74.0132b22: 了聲聞法。是諸經之王。以此義而言。雖
T2360_.74.0132b23: 滿八萬。由來唯是一乘之法也。自
T2360_.74.0132b24: 耳之智。誰亦疑之。咨爾濫大。聲聞律儀在
T2360_.74.0132b25: 爾躬。而云假者匪是狂耶。將自欺歟。今
T2360_.74.0132b26: 予問汝。菩薩戒中制九條七條五條袈
T2360_.74.0132b27: 。製造行護依何行之。若不於毘尼藏
T2360_.74.0132b28: 。恐不一刺一刀。又制結夏安居一
T2360_.74.0132b29: 一如法。今欲一一如法者。據曷勤之。亦
T2360_.74.0132c01: 恐不律制。不奈何。是故往昔諸徳至
T2360_.74.0132c02: 菩薩戒經。受持三衣等咸假律文。雖
T2360_.74.0132c03: 口云八萬威儀。不聲聞威儀。而考
T2360_.74.0132c04: 其實。則經文此土無傳譯。無經文故不
T2360_.74.0132c05: 相。不相則亦不得而行也。是
T2360_.74.0132c06: 故祖師或取小助大。或開顯以行。而汝有
T2360_.74.0132c07: 超佛越祖之智歟。今欲更顯八萬威儀。縱
T2360_.74.0132c08: 越祖之智。佛既開顯云汝等所行是菩
T2360_.74.0132c09: 薩道決了聲聞法是諸經之王。則雖汝假
T2360_.74.0132c10: 聲聞之威儀。誰謂汝圓菩薩乎。予觀
T2360_.74.0132c11: 之確執於大。反疑未開顯之旨者歟。於
T2360_.74.0132c12: 茲熟按汝説。狐疑涌然而有抑止
T2360_.74.0132c13: 也。謂汝内則不持微細威儀。外則振
T2360_.74.0132c14: 嘉名於遐邇。現異相於衆庶。以斯意故匪
T2360_.74.0132c15: 此説乎。何則謂圓人必護篇聚之制者。
T2360_.74.0132c16: 世人瞰汝缺於儀相。不輕蔑。以
T2360_.74.0132c17: 故而言圓乘菩薩不毘尼之制。非遂使
T2360_.74.0132c18: 衆人望異耶
T2360_.74.0132c19:     彈圓乘初心禁止小戒章第三
T2360_.74.0132c20: 濫大曰。五篇小律是爲菩薩利他權戒。以制
T2360_.74.0132c21: 初心。開于久修。澆&T022503;凡愚少開麁智。爲
T2360_.74.0132c22: 轉鈍遲大志。甚屈自行。不利他
T2360_.74.0132c23: 顯正曰。若夫如是者。如何名曰持圓戒
T2360_.74.0132c24: 乎。我聞。圓者名圓妙圓滿圓足圓頓。謂三諦
T2360_.74.0132c25: 圓融不可思議名爲圓妙。三一相即無
T2360_.74.0132c26: 。名爲圓滿。三一自在悉皆互具。名爲
T2360_.74.0132c27: 。三一無差不漸次。名爲圓頓。今云。圓
T2360_.74.0132c28: 人者初信圓理圓理。體達毘尼即大乘
T2360_.74.0132c29: 五八十具皆是摩訶衍。猶如迦陵頻伽鳥雖
T2360_.74.0133a01: &T021400;音聲已勝諸鳥。如斯之人應當名
T2360_.74.0133a02: 修圓行人也。其未斯者。唯名是圓
T2360_.74.0133a03: 戒。而實也權戒止已。所謂戒無大小。由
T2360_.74.0133a04: 者心期。蓋亦此之謂也。然圓修之人。聊有
T2360_.74.0133a05: 自行於威儀。而亦與汝之言懸別。
T2360_.74.0133a06: 天台云。初心畏縁所紛動正業。直專
T2360_.74.0133a07: 此經即上供養上供養者。經所説善男善女
我起塔寺
T2360_.74.0133a08: 四事
養衆僧是也
事存理所益弘多。後心理
T2360_.74.0133a09: 觀若熟渉外不内。事資於道。如油多火
T2360_.74.0133a10: 。若流而揚帆。又加工力其勢轉疾也。
T2360_.74.0133a11: 問。若爾持經即是第一義戒。何故復言能持
T2360_.74.0133a12: 者。答。此明初品意。不後品難。
T2360_.74.0133a13: 若欲釋者。持經即順理戒。亦是任運持
T2360_.74.0133a14: 初篇二篇。今言能持戒者。第三篇去事中無
T2360_.74.0133a15: 虧耳初篇二篇者波羅夷與僧殘也。言
第三篇去者波逸提。提舍尼。突吉羅也
荊溪
T2360_.74.0133a16: 釋持初二篇但成初二品隨喜品
讀誦品
故不應
T2360_.74.0133a17: 能持下篇三品難。諸修圓行者請
T2360_.74.0133a18: 斯文。若初二品人。初心念念常在四種三
T2360_.74.0133a19: 。容下三衆法少違謂波逸提
已下也
下三
T2360_.74.0133a20: 説法品。兼行
品。正行品
止作二持。衆別兩行。纖毫不
T2360_.74.0133a21: 犯。具如止觀持戒清淨中。尚事理雙美方
T2360_.74.0133a22: 道。況入道者令事虧耶。若未於四
T2360_.74.0133a23: 種三昧。五篇七聚。菩薩重輕。不微犯。方
T2360_.74.0133a24: 一期教門大旨。何以故。出家菩薩具足堅
T2360_.74.0133a25: 毘尼篇聚。大乘教意一切皆然。但護
T2360_.74.0133a26: 。於彼梵網八萬律儀持相。但此土
T2360_.74.0133a27: 器劣。且以少檢助成大儀。仍曉開遮輕重
T2360_.74.0133a28: 縁體補注釋。若大若小輕重之縁。所犯之體。事體之
體。非戒體。又亦可云。開遮之縁。輕重之
T2360_.74.0133a29: 體。皆須
 云云
制縁漸頓菩薩一時頓制。
聲聞隨犯隨結
捨義有無坐
T2360_.74.0133b01: 次分流懺法天隔。復有七衆同否同否
即同異也。
T2360_.74.0133b02: 且論殺戒。七衆菩薩同
犯。聲聞五衆大同小異
大小共別。方於自行
T2360_.74.0133b03: 己品位。去取適時。或慕大節而昧存亡
T2360_.74.0133b04: 存亡即存沒也。大小開遮。
存沒不定。不昧也
有據小文而迷觀道
T2360_.74.0133b05: 若得今意。先以理教定。次以位行驗。若不
T2360_.74.0133b06: 爾者。鳥鼠人也。安論品位乎。敬請受佛遺
T2360_.74.0133b07: 。少分恭禀鳥鼠即蝙蝠也。佛藏經云。譬如蝙蝠
鳥時則入穴爲鼠。欲鼠時
T2360_.74.0133b08: 則飛空爲鳥。而實無大鳥之用。其身臭穢。但樂
暗冥。破戒比丘亦復如是。即不於布薩自恣。亦乃
T2360_.74.0133b09: 王者使役。不
白衣。不出家
嗟乎祖訓叮嚀。慈懷深
T2360_.74.0133b10: 切。濫大思之柰何。豈非雷霆震地聾者不
T2360_.74.0133b11: 聞。七曜麗天盲者不見乎。而爲惑證
T2360_.74.0133b12: 於毘尼。先於經論。小律之中尚亦開之。
T2360_.74.0133b13: 天台深達此等開制。以故修圓行初心當
T2360_.74.0133b14: 三昧暫緩下三篇。亦無律制
T2360_.74.0133b15:   彈律藏諸戒不&T022503;梵網大戒能應
T2360_.74.0133b16:  末法章第四
T2360_.74.0133b17: 濫大曰。末法下根不奉律。梵網大戒能
T2360_.74.0133b18: 末法
T2360_.74.0133b19: 顯正曰。此言寧得事之與言無齟齬乎。自
T2360_.74.0133b20: 度之小戒尚難護持。圓乘之大戒豈容易耶。
T2360_.74.0133b21: 堅持圓戒。則禀行小檢人。奚渉
T2360_.74.0133b22: 乎。夫禀受圓戒也。發心縁境。辨體隨行。
T2360_.74.0133b23: 末法凡庸寧通被耶。竊以洎乎澆世濁惡之
T2360_.74.0133b24: 。大乘頓極之法利濟偏増也者。一切黎元。
T2360_.74.0133b25: 結使熾盛。多造不善業。鮮有改悔心。假使
T2360_.74.0133b26: 纔有悔過。自未罪根。偶爾遇於善縁
T2360_.74.0133b27: 滅除業障大乘最極之法。以單一念信
T2360_.74.0133b28: 無量世罪愆。刹那之間脱却無餘。蕭然往
T2360_.74.0133b29: 諸佛淨土。如六度經説。或復有情造諸惡
T2360_.74.0133c01: 。四重八重五無間罪謗方等經一闡提等。
T2360_.74.0133c02: 種種重罪使銷滅。速疾解脱。頓悟涅槃
T2360_.74.0133c03: 而爲彼説諸陀羅尼藏能除重罪。令諸衆
T2360_.74.0133c04: 生解脱生死速證涅槃安樂法身。亦如
T2360_.74.0133c05: 無量壽經説下品往生之相是也。鳴呼末法
T2360_.74.0133c06: 五濁彌深。器根下劣。五八小戒尚未持。
T2360_.74.0133c07: 菩薩大戒寧易禀持耶。世人大概意謂。大乘
T2360_.74.0133c08: 者唯是擧動放蕩身口不愼。縱意所好
T2360_.74.0133c09: 制止。是大乘也。汝今云梵網大戒應
T2360_.74.0133c10: 者。或其無如斯見耶。古人歎曰。上求
T2360_.74.0133c11: 下化難發。況縁理法性之菩提心乎
T2360_.74.0133c12:     彈毘尼別成七衆章第五
T2360_.74.0133c13: 濫大曰。發菩提心頓誓三聚。則皆成菩薩
T2360_.74.0133c14: 。而復各隨所樂別成七衆。若剃髮染衣
T2360_.74.0133c15: 受十重四十八輕。而十八道具如法受持。
T2360_.74.0133c16: 是名圓乘出家菩薩比丘。其餘隨應七衆無
T2360_.74.0133c17: 濫也
T2360_.74.0133c18: 顯正曰。汝云受五十八而十八種物如法
T2360_.74.0133c19: 受持是名圓乘出家菩薩比丘者。予暫先許
T2360_.74.0133c20: 之。其比丘尼沙彌式叉摩那如何分之。雖
T2360_.74.0133c21: 汝云應無濫也。而斯言甚漫瀾也。若乃
T2360_.74.0133c22: 十重四十八輕全之與缺欲其異與。
T2360_.74.0133c23: 若云爾也者。幾何是比丘尼。幾乎是沙彌。幾
T2360_.74.0133c24: 乎是式叉摩那。汝何據剋之。若無憑據。則
T2360_.74.0133c25: 汝之説成妄誕。設強而爲之説。亦不
T2360_.74.0133c26: 汝之師心憶説。若乃約十八道具全缺以取
T2360_.74.0133c27: 五衆之別歟。若云爾者。幾乎是沙彌等。如
T2360_.74.0133c28: 前語矣。若乃約受戒之前後而欲之歟。
T2360_.74.0133c29: 若云爾者。幾先是比丘。亦式叉摩那。沙彌
T2360_.74.0134a01: 尼。何以分之。雖濫其可得乎。汝亦
T2360_.74.0134a02: 十八道具如法受持。予測量斯言。如法
T2360_.74.0134a03: 之言必是簡於非法之語與。若非法則豈不
T2360_.74.0134a04: 犯科乎。然則如之與非之間。必也不
T2360_.74.0134a05: 其分齊也。如何是如法受持。如何是
T2360_.74.0134a06: 缺具違制。如斯推覈恐遂不其制限
T2360_.74.0134a07: 制限則如法受持之言亦爲虚妄矣。
T2360_.74.0134a08: 如法受持不成。則汝所謂圓乘出家菩薩比
T2360_.74.0134a09: 丘之義還恐不成矣。雖予先暫許汝之
T2360_.74.0134a10: 所立。而道具受持全缺持犯之間。望洋而不
T2360_.74.0134a11: 其涯邊。則義亦不立。義不立則予亦
T2360_.74.0134a12: 許焉。上來既廣引示祖訓。誠足
T2360_.74.0134a13: 之惑。汝内自省。所言八萬四千威儀戒從 義
謂。梵
T2360_.74.0134a14: 網中有八萬威儀品。説者云。約二百五十戒各有
威儀。合爲一千。循三世轉爲三千也。分配身口七
T2360_.74.0134a15: 二萬一千。對治三毒等分。成八萬四千
今擧大數八萬耳。更請詳之。已上補注
T2360_.74.0134a16: 總數。而不其相。則汝亦未審悉
T2360_.74.0134a17: 矣。夫無當之玉盌。不全用之埏埴。汝蓋
T2360_.74.0134a18: 誠實而吐於言。予聞。有眞之明
T2360_.74.0134a19: 欺以僞也。有深之智者不
T2360_.74.0134a20: 淺矣。不然以虺蛇應龍。以狐鴟
T2360_.74.0134a21: 麟鳳矣。於汝意云何。於茲濫大垂頭忸怩。
T2360_.74.0134a22: 遂不
T2360_.74.0134a23: 大乘圓戒顯正論
T2360_.74.0134a24:
T2360_.74.0134a25:
T2360_.74.0134a26:
T2360_.74.0134a27:
T2360_.74.0134a28:
T2360_.74.0134a29:
T2360_.74.0134b01:
T2360_.74.0134b02:
T2360_.74.0134b03:
T2360_.74.0134b04:
T2360_.74.0134b05:
T2360_.74.0134b06:
T2360_.74.0134b07:
T2360_.74.0134b08:
T2360_.74.0134b09:
T2360_.74.0134b10:
T2360_.74.0134b11:
T2360_.74.0134b12:
T2360_.74.0134b13:
T2360_.74.0134b14:
T2360_.74.0134b15:
T2360_.74.0134b16:
T2360_.74.0134b17:
T2360_.74.0134b18:
T2360_.74.0134b19:
T2360_.74.0134b20:
T2360_.74.0134b21:
T2360_.74.0134b22:
T2360_.74.0134b23:
T2360_.74.0134b24:
T2360_.74.0134b25:
T2360_.74.0134b26:
T2360_.74.0134b27:
T2360_.74.0134b28:
T2360_.74.0134b29:
T2360_.74.0134c01:
T2360_.74.0134c02:
T2360_.74.0134c03:
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T2360_.74.0134c08:
T2360_.74.0134c09:
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T2360_.74.0134c24:
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T2360_.74.0134c28:
T2360_.74.0134c29:
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