摩訶止觀 4.49

4.49

故《大虛空藏經》云：「若起惡見，名第三波羅夷。」云何惡見？或得空解，發少智慧，師心自樹，謂證無生。見心既強，能破諸法，無佛無眾生，撥世因果、出世因果。《法華》云：「或食人肉，或復噉狗。」即此義也。破正見、威儀、淨命，起於平等無分別見，何者有罪？何者非罪？若有分別，分別即礙，礙即非真。於貪欲中莫生怖礙；無怖礙即是菩提，謂此是實，餘皆妄語。又值惡師，為說惡法，見毒轉熾，邪鬼入心，邪解更甚。猖狂顛倒，無種不為，見慢峨嵯，陵蔑一切。見行善者謂有所得，欺之如土，由是見故，浮囊全去。設不全去者，即思惟言：「理雖如此，我未能見，何容頓棄，惜猶不與？」見心復起：「一切法空，豈有觸與不觸男女等相？」即便把執歍抱，是名半去；或重方便，乃至吉羅。謂諸法空寂，何用事相紛紜？既不存微塵，空心轉盛，如小水漸漏，無礙稍滑，一切戒律皆悉吞噉，故浮囊永沒。

Therefore the Great Ākāśagarbha-sūtra says: "If one gives rise to evil views, it is named the third pārājika." What are evil views? Perhaps one attains an understanding of emptiness, brings forth a little wisdom, and, setting up one's own mind as teacher, claims to have verified the non-arising. The mind of views being already strong, it can destroy all phenomena: there is no Buddha and no sentient beings, and one denies worldly cause and effect and world-transcending cause and effect. The Lotus [Sūtra] says: "Or they eat human flesh, or again devour dogs." This is precisely the meaning. Breaking right view, majestic deportment, and pure livelihood, giving rise to an equal, non-discriminating view: what is sinful? What is non-sinful? If there is discrimination, discrimination is obstruction; obstruction is not the real. In the midst of greed and desire do not give rise to fearful obstruction; being without fearful obstruction is bodhi itself, claiming this is true and all else is falsehood. Furthermore, meeting an evil teacher who preaches evil teachings for them, the poison of views blazes even more, a demonic ghost enters the mind, and perverted understanding becomes even more extreme. Raving mad and inverted, there is nothing one will not do; the arrogance of views towers high, showing contempt for everything. Seeing those who practice good, one calls it having an attainment and tramples them like dirt; because of this view, the float is entirely lost. Even if it is not entirely lost, one reflects: "Though principle is like this, I have not yet been able to see it; how could I abandon it all at once? I cherish it and still will not give it away." The mind of views arises again: "All phenomena are empty; how could there be marks of touching or not touching, male or female, and so forth?" One then takes hold and embraces; this is called half gone; or the grave preliminaries, down to duṣkṛta. Claiming all phenomena are empty and tranquil, why use the confusion of phenomenal marks? When not even a minute dust particle is preserved, the mind of emptiness becomes ever more prevalent, like water gradually leaking in, with no obstruction and growing slicker, completely swallowing all precepts and vinaya, so the float sinks forever.