天台菩薩戒疏 1.2

1.2

佛性常住，教起從緣，緣宜不同，故義有廣略。或引眾釋以顯異，或破今古驗非圓，或以綺飾引文才，或存膚質成深致，莫非為彰教旨，四悉適時也。今隨所欲，直筆銷文，取捨有憑，不違先見，則以天台為宗骨，用天宮之具緣，補闕銷釋，貴在扶文，則諸家參取，但自慮遺失，豈敢呈露他人，忽漏視聽之緣？幸知源意矣。菩薩戒者，運善之初章，却惡之前陣。聲聞小行，尚自珍敬木叉；大士兼懷，寧不精持戒品？故得蓮華藏界，懸日月以照臨；菩提樹王，開甘露而濟乏。千華千百億，盧舍那為本身；十重四十八輕，釋迦文為末化。不可說法，啟心地於毛端；不思議光，舉身華於色頂。於是別圓，大士之所同修；八萬威儀，聖賢以之齊致。況乃恒沙戒品，圓三聚而統收，具六位而該攝。既如因陀羅網同而不同，似薩婆若海異而非異，等摩尼之雨寶普洽黎元，譬瓔珞以嚴身功成妙覺。於是五位菩薩莫不賴此因圓，三世如來無不由斯果滿。既為道場之直路，只是正覺之良規，大矣盛哉，難得而言者也。題云《梵網經盧舍那佛說菩薩心地十重四十八輕戒品第十》者，「梵」則從人當體離染為名，「網」就喻彰功能立號意明。諸佛對機設教，藥病多端，如大梵王因陀羅網，故云「梵網」。「經」謂經教，詮量分別常住佛性，故名為「經」。「盧舍那」等者，《寶梁經》翻稱為「淨滿」，三惑頓盡故名為「淨」，萬德俱圓故稱為「滿」。滿淨之智自覺覺他故名為「佛」，八音宣吐名之為「說」。「菩薩」等者，謂此戒法軌範妙覺之前因位大士，故標「菩薩」。菩薩律儀遍防三業，心意為主舉一攝諸，譬如大地含攝萬物，故言「心地」。「十重」等者，簡法異人，禁法雖多，不出輕重兩類，故云「十重」。「四十八輕戒品第十」者，案羅什法師所述法相，出自《梵網經．律藏品》，《梵網》大本一百五十二卷六十一品，唯第九品竟明菩薩心地輕重律儀階位差別，一品兩卷是彼之一，故云「第十」。總而言之，《梵網經盧舍那佛說菩薩心地十重四十八輕戒品第十》。

The Buddha-nature is eternal, yet the teaching arises from conditions. Because conditional appropriateness differs, the doctrines have broad and condensed forms. Some cite many commentaries to manifest differences; some refute past and present to prove [a view] not perfect; some employ ornate rhetoric to attract literary talent; some preserve unadorned substance to achieve profound purport. All of these serve to illuminate the cardinal tenets of the teaching and accord with the four siddhāntas as the times demand. Now, following my wish, I wield the brush straightforwardly to explicate the text; my selections and rejections have basis, not departing from earlier views. Thus, taking Tiantai as the central framework and using the detailed conditions of Tiangong to supply omissions and explain the text, my priority is to support the scripture. Thus, though drawing upon the various masters, I only fear omissions on my own part; how could I dare display this to others, heedlessly letting casual sight and hearing miss its conditions? Fortunately, one may know the source's intent.

Now, the bodhisattva precepts are the first chapter in setting wholesome [dharmas] in motion and the vanguard in turning back evil. If the small practitioners of the Śrāvaka still cherish and revere the mokṣa, how could great beings who cherish all not rigorously uphold the precept categories? Thus it comes about that the Lotus Treasury World hangs the sun and moon to shine down upon it, and the King of Bodhi Trees opens sweet dew to relieve the destitute. Amid a thousand flowers and tens of billions [of worlds], Rocana is the fundamental body; in the ten major and forty-eight minor [precepts], Śākyamuni is the terminal transformation. Ineffable Dharma reveals the mind-ground at the tip of a hair; inconceivable light raises bodily blossoms atop the form realm. Thereupon, the distinct and perfect [teachings] are practiced together by great beings; the eighty-thousand deportments are achieved equally by sages and worthies. How much more so the precept categories numerous as the Ganges' sands, which perfectly encompass the three cumulative precepts and fully subsume the six ranks! They are like Indra's net—identical yet not identical; they resemble the ocean of sarvajñā—distinct yet not distinct. Like the rain of jewels from a cintāmaṇi, they universally enrich the multitude of beings; likened to necklaces adorning the body, their merit completes wondrous enlightenment. Thereupon, among the bodhisattvas of the five ranks, none do not rely on this to perfect their causes; among the Tathāgatas of the three periods, none do not depend on this to fulfill their fruits. Since this is the direct path of the bodhimaṇḍa and the excellent model for right enlightenment, it is vast and magnificent, beyond what words can capture.

As for the title, *Brahmajāla Sūtra: Precept Chapter spoken by Rocana Buddha on the Bodhisattva Mind-Ground, the Ten Major and Forty-Eight Minor Precepts, the Tenth*: "Brahma" takes its name from the person, whose very substance is free from defilement. "Net" establishes its title by drawing on a metaphor to manifest its function, meaning to illuminate. The Buddhas set forth teachings according to capacities, with medicines and illnesses manifold, like the great Brahma king's Indra's net; hence it is called "Brahma Net." "Sūtra" means scripture, evaluating and distinguishing the eternal Buddha-nature; hence it is named "Sūtra." As for "Rocana" and so forth, the *Ratnarāśi Sūtra* translates it as "pure and full"; because the three delusions are頓 obliterated, it is called "pure," and because the myriad virtues are all complete, it is called "full." The wisdom of the full and pure self-awakens and awakens others; hence [he is] called "Buddha." Expounding with the eight tones of voice is called "spoken."

As for "bodhisattva" and so forth, this means this precept Dharma models the great beings in the causal stages prior to wondrous enlightenment; hence it is designated "bodhisattva." The bodhisattva's vinaya deportment universally guards against the three karmas; mind and volition are the principal, and citing the one subsumes the rest, just as the great earth contains and embraces the myriad things; hence it is called "mind-ground." As for "ten major" and so forth, this distinguishes the dharma to set apart the persons; although the prohibitive rules are many, they do not exceed the two classes of minor and major; hence it is said "ten major." As for "forty-eight minor precepts, chapter the tenth," according to the dharmas recorded by Master Kumārajīva, it comes from the "Vinayapiṭaka Chapter" of the *Brahmajāla Sūtra*. The full text of the *Brahmajāla* has one hundred and fifty-two fascicles and sixty-one chapters; only the ninth chapter thoroughly illuminates the bodhisattva mind-ground's minor and major deportments and hierarchical stages. That one chapter in two fascicles is one among them, and hence it is called "the tenth." Summing it up, it is the *Brahmajāla Sūtra: Precept Chapter spoken by Rocana Buddha on the Bodhisattva Mind-Ground, the Ten Major and Forty-Eight Minor Precepts, the Tenth*.