天台菩薩戒疏 1.31

1.31

「爾時」下，第二、釋迦序，為二：初經家敘，次釋迦自說。初又三：初敘佛欲結戒，次敘放光表瑞，三、大眾願聞。初又四：初、舉時標出化主。「爾時」者，當爾之時也，謂是迹佛從本佛舍那受旨迴時，故云爾時。「釋迦」，姓也，此云「能仁」。「牟尼」者，名也，此云「寂默」。身口意滿故得名也。「初坐」下，第二、標處。即菩提樹，亦云道樹。樹下成道，「道」與「菩提」彼此音異。在摩竭國於此樹下有金剛座，賢劫千佛皆坐此座而得菩提。今釋迦主伴迹示新證，故云「初坐」等。「成無上覺」者，第三、明得道。謂華嚴會示現初成，為大根性結菩薩戒，故《華嚴》云：「於菩提場始成正覺。」〈名號品〉云：「舍那迹名釋迦牟尼。」若小機所見鹿苑初成，後乃因事制於篇聚，釋迦名同、初成見別。今辨異彼，故下文云：「初結菩薩波羅提木叉」。「初結」下，第四、出所結之法，於中為四：初、標名，次、「孝順」下明能成勝因，三、「孝順至道」下明能成勝果，四、「孝名」下結異名。初文言「初結」者，《十地論》云佛成道後第二七日也。次文言「孝順」等，孝謂志心敬養，順謂隨從尊命。從誰孝順？略舉三境：一、父母生育恩，二、師僧訓道恩，三、三寶救護恩。言父母者，過現曾生，養育於我，輪迴六道，並是父母。為是義故，起無緣慈悲，竭誠敬養，令發道心，拔苦與樂。二、師僧恩者，和上、闍梨，並名師僧。和上名「力生」，道力由成故；闍梨名「正行」，糺正我行故。故書云：「非父母以無生，非師長無以成，非君王無以榮。民生在三，事之如一。」今闍梨、和上，三學訓誨，三身由此生；近導始末，三德由是而成；自行化他，光顯聖旨，住持佛日，名稱普聞，入位證極，功歸師友，如此榮益遍於法界，體等虛空，豈同世榮一界一國而已？故知師僧能生、能成、能榮三事具足，自非緣理持戒三聚為心，以法供養為上為最，餘焉能報一句之澤？三、三寶者，三世如來自證常樂，垂形十界俯遂機緣，夙夜惟念破惑授記，宣五味法極濟無邊，張八教網為種熟脫，流通永劫由菩薩僧，或實或權本迹難測，為大為小匡輔法王，像末邊方感遇遺風，一經於耳千劫不朽。況思惟修習解脫良因，豈非三寶之力？故須學佛慈悲行、菩薩行，名孝順三寶。問：僧寶與前師僧何別？答：師僧名寬體狹，局我所承。僧寶名體俱寬該通三世（云云）。第三、能成勝果中「孝順至道」等，謂順極道之法也。第四、會異名，謂行此孝，即順教無違名為持戒，故言「孝名為戒」。戒能制御三業，止滅諸惡，故云「亦名制止」。

From "at that time" downward is the second part, Śākyamuni's preface, which has two parts: first, the compiler of the sūtra narrates; next, Śākyamuni speaks himself.

The first also has three parts: first, narrating that the Buddha wished to formulate the precepts; next, narrating the emission of light to manifest auspicious signs; third, the great assembly wishing to hear.

The first also has four parts: first, citing the time and indicating the transforming host. "At that time" means at that very moment, indicating the time when the trace Buddha returned after receiving the directive from the original Buddha Rocana; hence it says "at that time." "Śākya" is the clan name, translated here as "capable of benevolence." "Muni" is the personal name, translated here as "silent." Because body, speech, and mind are perfected, he attains this name.

From "first sitting" downward is the second part, indicating the place. This is the bodhi tree, also called the tree of the path. Attaining the path beneath the tree, "path" (dao) and "bodhi" are different phonetic renderings between here and there. In Magadha, beneath this tree is the vajra-seat; all thousand Buddhas of the Worthy Kalpa sit on this seat and attain bodhi. Now Śākyamuni, host and companion, manifested as traces newly realizing [enlightenment]; hence it says "first sitting," and so on.

As for "attained unsurpassable awakening," this is the third part, explaining the attainment of the path. That is to say, at the Avataṃsaka assembly he manifested his initial attainment, formulating the bodhisattva precepts for those of great faculties; hence the Avataṃsaka says: "In the bodhimanda he first attained correct awakening." The "Chapter on Names" says: "The trace of Rocana is named Śākyamuni." As for what was seen by those of lesser faculties, it was the initial attainment in the Deer Park, and subsequently, in response to events, he laid down the categories of offenses; while the name Śākyamuni is the same, what was seen of the initial attainment was distinct. Now distinguishing this from that, the text below says: "initially formulated the bodhisattva prātimokṣa."

From "initially formulated" downward is the fourth part, setting forth the Dharma that was formulated, within which there are four: first, indicating the name; next, from "filial obedience" downward, explaining that it can achieve the supreme cause; third, from "filial obedience reaches the path" downward, explaining that it can achieve the supreme fruition; fourth, from "filial piety is named" downward, concluding with alternative names.

In the first passage, "initially formulated" refers, as the Daśabhūmika-śāstra states, to the second week after the Buddha attained enlightenment.

In the next passage, regarding "filial obedience" and so forth: "filial" means reverently supporting with a sincere mind; "obedience" means complying with the orders of the revered. Toward whom is one filially obedient? Three realms are briefly cited: first, the kindness of parents who gave birth and raised us; second, the kindness of masters and monks who instructed us in the path; third, the kindness of the Three Jewels who rescue and protect us.

Regarding parents: they gave birth to and nurtured me in past and present lives; throughout transmigration in the six destinies, all are my parents. For this reason, one gives rise to causeless compassion, exhausts sincerity in reverently supporting them, causes them to generate the mind for the path, and eradicates their suffering and bestows happiness.

Second, regarding the kindness of masters and monks: both the upādhyāya and the ācārya are called masters and monks. The upādhyāya is called "generator of strength," because the power of the path is thereby accomplished; the ācārya is called "correct practice," because he corrects my practice. Therefore the classic states: "Without parents one is not born; without teachers and elders one is not formed; without the ruler one is not exalted. The people live by these three, serving them as one." Now, through the instruction of the ācārya and the upādhyāya in the three trainings, the three bodies are thereby born; through their guiding from beginning to end, the three virtues are thereby accomplished; practicing oneself and transforming others, brightly manifesting the sacred intent, sustaining the sun of the Buddha, one's fame is heard everywhere; entering the stages and realizing the ultimate, the credit returns to masters and friends. Such glory and benefit pervade the dharmadhātu, their essence equaling empty space; how could they be like worldly glory confined to a single realm or a single country? Thus we know that the masters and monks are fully endowed with the three matters of generating, forming, and exalting. Unless one bases oneself on the principle, upholds the precepts, takes the three cumulative precepts as one's mind, and regards Dharma offerings as supreme and foremost, how else could one repay the grace of even a single phrase?

Third, regarding the Three Jewels: the Tathāgatas of the three times, having personally realized eternal bliss, manifest their forms across the ten realms to graciously accommodate faculties and conditions. Day and night they contemplate destroying delusions and bestowing predictions, expounding the Dharma of the five flavors to utterly ferry across the boundless, spreading the net of the eight teachings to plant, ripen, and liberate [seeds]. Its dissemination through eternal kalpas depends on the bodhisattva saṅgha: whether real or provisional, their origin and trace are difficult to fathom; whether as great or small, they assist the Dharma King. Meeting with their surviving legacy in the semblance and final eras and in border regions, once it passes through the ear it does not perish for a thousand kalpas. How much more so contemplating and cultivating the fine causes of liberation—how could this not be the power of the Three Jewels? Therefore, one must learn the compassionate practice of the Buddha and the practices of the bodhisattvas; this is called filial obedience to the Three Jewels.

Question: What is the difference between the jewel of the Saṅgha and the aforementioned masters and monks? Answer: The name of masters and monks is broad but its essence is narrow, being restricted to those whom I receive [instruction from]. For the jewel of the Saṅgha, both name and essence are broad, encompassing the three times (and so forth).

In the third part, regarding achieving the supreme fruition, "filial obedience reaches the path" and so on means complying with the Dharma of the ultimate path.

Fourth, reconciling alternative names: practicing this filial piety means complying with the teaching without transgression, which is called upholding precepts; hence it says "filial piety is named precepts." Precepts can control the three karmas and stop and extinguish all evils; hence it says "it is also named restraint."