天台菩薩戒疏 1.30

1.30

「諦聽」下，勸信受持，為三：初、明所誦之法，次、「大眾」下勸信受持，三、「大眾」下結勸。初、言「戒藏」者，此戒多含三聚萬善故名為藏，別別解脫從果立稱云「波羅提木叉」，「木叉」「解脫」此彼音異也。次、勸人信受，又三：初勸信；次「一切」下勸受，「攝」即受也；三、眾生舉位釋結勸之意。言「即入佛位」者，一切眾生皆有佛性，依性發心受三聚戒，稟佛戒法名入佛位，故《大經》云：「學大乘者雖是肉眼，名為佛眼。」初二句用同方便位，次二句明同證真位。佛位名通有真有似，始終名字觀行相似，一念證中得法身本，初「阿」後「荼」分證大覺名真佛子，故身子得記入圓初住乃云真子，從佛口生從法化生，故云：「位同大覺已，真是諸佛子。」

From "listen attentively" downward is the exhortation to have faith, accept, and uphold, which has three parts: first, clarifying the Dharma being recited; next, from "great assembly" downward, exhorting them to have faith, accept, and uphold; third, from "great assembly" downward, concluding the exhortation.

First, regarding "the treasury of precepts," because these precepts broadly encompass the three cumulative [precepts] and the myriad wholesome deeds, they are called a "treasury." Separate liberation (prātimokṣa) is named from its fruition, called prātimokṣa; "mokṣa" and "liberation" are different phonetic renderings between here and there.

Next, exhorting people to have faith and accept them also has three parts: first, exhorting faith; next, from "all" downward, exhorting acceptance—"embracing" means accepting; third, citing the stages of sentient beings to explain the intention of concluding the exhortation.

As for "immediately enter the Buddha-stage," all sentient beings have Buddha-nature; relying on this nature, they generate the mind [of awakening] and receive the three cumulative precepts; receiving the Buddha's precept-Dharma is called entering the Buddha-stage. Therefore the Great Sūtra says: "Though a practitioner of the Great Vehicle has fleshy eyes, they are called the Buddha-eye."

The first two lines correspond to the stage of expedient means; the next two lines clarify corresponding to the stage of realizing the true. The name "Buddha-stage" is general, having both the true and the semblance: from beginning to end there are the nominal, the contemplative, and the semblance [stages]. Realizing the middle in a single thought, one attains the basis of the dharmakāya; from the first letter "A" to the final letter "Ṭha," partially realizing great enlightenment, one is called a true child of the Buddha. Therefore, when Śāriputra received the prediction and entered the stage of the first aboding of the perfect [teaching], he was then called a true child, born from the Buddha's mouth and born transformed from the Dharma; hence it says: "Once their stage is identical to great enlightenment, they are truly the children of all Buddhas."