天台菩薩戒疏 1.34

1.34

「佛告」下，第二、釋迦自說又三：初、明自誦，二、釋放光，三、勸受學。此三各二。初文二者：初舉自誦，「汝等」下第二、勸化。言「一切發心」者，通舉博地。初發圓心稟受此戒，即須誦持，外凡之初名字位中，故言一切發心。越却外凡五品弟子及十信位，超取十住已上諸位，故云乃至十住。初聞妙理，故云「發趣」。次入十行增修善根，名為「長養」。十迴向位堅修善根，名為「金剛」。金剛後心所依轉勝，故名十地。文從真位不云十信，今略列名令知圓乘諸位始末。言十信者，十心之中以信為本，故言十信：一、信，二、念，三、進，四、慧，五、定，六、不退，七、迴向，八、護法，九、戒，十、願。始從名字，外凡五品無不具十，三惑全在未得十名，此之十心一一皆十，故《瓔珞經》云：「一信有十，十信有百，百法為本。」故一一位皆言十也。乃至妙覺，名異義同，十法皆大，轉名十大，即是位位用於十法，成一圓教菩薩大乘。此即《法華》大車之義：一、其車高廣，譬觀妙理三德佛性，為不思議境，即入信心；二、張設幰蓋，譬無緣慈悲，拔苦與樂，即入念心；三、安置丹枕，譬止惡行善，安心定慧，即入進心；四、其疾如風，譬明達之慧，圓破三惑，即入慧心；五、車外枕，譬識持犯通塞，即入定心；六、有大白牛，譬道品調適，正語正見，入不退心；七、又多僕從，譬於起誓，對治助開，入迴向心；八、遊於四方，譬知次位十發趣等，入護法心；九、自在無礙，譬安忍外凡，違順名利，即入戒心；十、直至道場，譬離十信法愛，令至發趣，即入願心。一信有十信，一法有十法，一信既爾，餘九准知。次明十住位中十發趣心，依《梵網》列名。一、捨，謂三因開發，證平等理，即是第一觀不思議境；二、起大慈悲，持三聚戒；三、忍，即第三巧安止觀，自利利他；四、進，即第四破法遍；五、定，即第五知通塞；六、慧，即第六道品調適；七、願，即第七對治助開，皆由願力；八、護法，即第八識次位，使法不濫；九、喜，即第九安忍違順，由法界喜故；十、頂，即第十離中道法愛，居九心之頂。十行位中十長養者：慈、悲、喜、捨、施、好語、利益，同及定、慧。善觀妙境，入無緣慈；發無作弘誓，入大悲心；善巧安心而稱法界喜，名為喜心；緣性破法，三惑俱遍，名為捨心；於苦集等事，達道滅等理，名識通塞，即入施心；無作道品，善能調停正語業命，名好語心；以偏助圓，名利益心；八、知次位不同，而同圓理無二，名為同心；安忍違順，稱稱楞嚴定；不著法愛，名中道慧。十迴向位十金剛者：一、信，二、念，三、迴向，四、達，五、圓直，六、不退，七、大乘，八、無相，九、慧，十、不壞。圓智觀境，名為信心；堅固慈悲，名為念心；法界故名迴向；圓體三惑，名為達心；於塞得通，名圓直心；道品趣前，名不退心；正助合行皆摩訶衍，名大乘心；緣理辨位，名無想心；堅固安忍，名為慧心；法愛無著，名不壞心。言十地者：一、體性平等地，境智不二也；二、體性善慧地，緣理發心也；三、體性光明地，巧用止觀，名光明也；四、體性爾焰地，圓破法遍，如焰燋炷；五、體性慧照地，善知通塞也；六、體性華光地，因中道品，名為華光；七、體性滿足地，正助無闕也；八、體性佛孔地，決定分別，次位無濫；九、體性華嚴地，安忍違順，身心端美，如華莊嚴也；十、體性入佛境界地，離真法愛，心更一轉，入等妙覺，名佛境界。故佛十法而得大名：一、觀不思議境，名為理大；二、發慈悲心，名誓願大；三、巧安定慧，名莊嚴大；四、破法遍，名智斷大；五、識通塞，名遍知大；六、道品調適，名為道大；七、對治助開，名為用大；八、識次位，名權實大；九、能定忍，名利益大；十、無法愛，名無住大。故知圓乘十法，始終自他具足，御車達到猶名為車，是故諸位菩薩皆誦。問：上釋十法對名不同者何？答：一法具十，法法互融，隨義轉釋，無得定執。問：《華嚴經》云：初住菩薩得法身本，分身百界像供佛，利生諸位功德無不具足。後後之位何所以耶？答：言具足者，分具足也。如燈照暗，暗多燈多，初燈雖明寧及後後？

From “The Buddha told” onward, the second section is Śākyamuni’s own exposition, which also has three parts: first, explaining his own recitation; second, explaining the emission of light; third, exhorting them to receive and practice [the precepts]. Each of these three has two parts. The first has two: first, setting forth his own recitation; second, from “All of you” onward, exhorting and converting. The phrase “all who have generated the mind” broadly encompasses ordinary persons grounded [in delusion]. When first generating the perfect mind and receiving these precepts, one must immediately recite and uphold them; this is at the beginning of the stage of verbal identity among external ordinary persons, hence it says “all who have generated the mind.” Bypassing the five grades of disciples among external ordinary persons as well as the stage of the ten faiths, it directly leaps to the stages from the ten abodes onward; hence it says “up to the ten abodes.” Hearing the wondrous principle for the first time is called “setting out.” Next, entering the ten practices to increase and cultivate wholesome roots is called “nurturing.” The stage of the ten dedications, firmly cultivating wholesome roots, is called “adamantine.” The basis relied upon after the adamantine mind becomes ever more superior, hence it is called the ten stages (daśa-bhūmi). The text follows the true stages and does not mention the ten faiths; now their names are briefly listed to make known the beginning and end of the various stages of the Perfect Vehicle. Regarding the ten faiths: among the ten minds, faith is taken as the foundation, hence they are called the ten faiths: 1. faith, 2. mindfulness, 3. vigor, 4. wisdom, 5. concentration, 6. non-retrogression, 7. dedication, 8. protection of the Dharma, 9. precepts, and 10. vows. From the stage of verbal identity, none among the five grades of external ordinary persons lacks these ten; yet because the three delusions remain entirely intact, they have not yet obtained the name of “ten.” Each one of these ten minds possesses all ten; thus the Yingluo jing says: “A single faith possesses ten; ten faiths possess a hundred; the hundred dharmas are the foundation.” Therefore, each stage is said to possess ten. Even up to wondrous enlightenment, the names differ but the meaning is the same; the ten dharmas are all great, transformed into the names of the ten great dharmas—which means each stage employs the ten dharmas to accomplish the single Great Vehicle of the bodhisattva of the perfect teaching. This corresponds to the meaning of the great cart in the Lotus Sūtra: 1. “The cart was high and broad” exemplifies contemplating the wondrous principle, the three virtues of Buddha-nature, as the inconceivable realm, which enters the mind of faith; 2. “canopies were mounted” exemplifies unconditioned compassion, relieving suffering and granting joy, which enters the mind of mindfulness; 3. “red cushions were arranged” exemplifies stopping evil and practicing good, resting the mind in concentration and wisdom, which enters the mind of vigor; 4. “swift as the wind” exemplifies penetrating wisdom, completely destroying the three delusions, which enters the mind of wisdom; 5. “bolsters outside the cart” exemplifies discerning upholding and violating, obstruction and passage, which enters the mind of concentration; 6. “drawn by a great white ox” exemplifies harmonizing the limbs of the Path through right speech and right view, entering the mind of non-retrogression; 7. “with many attendants” exemplifies making vows, applying counteragents to assist awakening, which enters the mind of dedication; 8. “traveling in the four directions” exemplifies knowing the sequence of stages, such as the ten settings-out, which enters the mind of protecting the Dharma; 9. “sovereign and unimpeded” exemplifies enduring external ordinary conditions, adversity, favor, fame, and gain, which enters the mind of precepts; 10. “proceeding straight to the place of awakening” exemplifies parting with attachment to the dharmas of the ten faiths and causing one to arrive at the setting-out, which enters the mind of vows. A single faith possesses ten faiths; a single dharma possesses ten dharmas. Just as this is true of one faith, the remaining nine should be understood accordingly. Next, explaining the ten minds of setting out in the stage of the ten abodes, listing the names according to the Brahmajāla: 1. Renunciation, meaning the three causes unfold, realizing the principle of equality, which is the first: contemplating the inconceivable realm; 2. Generating Great Compassion, upholding the three cumulative precepts; 3. Patience, which is the third: skillfully resting in cessation and contemplation, benefiting oneself and others; 4. Vigor, which is the fourth: completely destroying dharmas; 5. Concentration, which is the fifth: knowing passage and obstruction; 6. Wisdom, which is the sixth: harmonizing the limbs of the Path; 7. Vows, which is the seventh: applying counteragents to assist awakening, which all rely on the power of vows; 8. Protection of the Dharma, which is the eighth: recognizing the sequence of stages so that dharmas are not confused; 9. Joy, which is the ninth: patiently enduring adversity and favor due to joy in the dharmadhātu; 10. Summit, which is the tenth: parting with attachment to the dharma of the Middle Way, dwelling at the summit of the nine minds. The ten nurturings in the stage of the ten practices are: benevolence, compassion, joy, renunciation, giving, kind speech, benefit, sameness, together with concentration and wisdom. Skillfully contemplating the wondrous realm enters unconditioned benevolence; generating unmanifest vast vows enters the mind of great compassion; skillfully resting the mind and according with the joy of the dharmadhātu is called the mind of joy; destroying dharmas through conditional nature, completely penetrating the three delusions, is called the mind of renunciation; regarding phenomena such as suffering and accumulation, penetrating principles such as the path and cessation, is called discerning passage and obstruction, entering the mind of giving; with unmanifest limbs of the Path, skillfully regulating right speech, right action, and right livelihood is called the mind of kind speech; using the partial to assist the perfect is called the mind of benefit; eighth, knowing that the sequence of stages differs yet is identical to the non-dual perfect principle is called the mind of sameness; patiently enduring adversity and favor accords with the Śūraṅgama concentration; non-attachment to dharma-love is called the wisdom of the Middle Way. The ten adamantine [minds] in the stage of the ten dedications are: 1. faith, 2. mindfulness, 3. dedication, 4. penetration, 5. perfect uprightness, 6. non-retrogression, 7. Great Vehicle, 8. signlessness, 9. wisdom, and 10. indestructibility. Contemplating the realm with perfect wisdom is called the mind of faith; firm compassion is called the mind of mindfulness; [pervading] the dharmadhātu is called dedication; completely embodying the three delusions is called the mind of penetration; finding passage within obstruction is called the mind of perfect uprightness; the limbs of the Path advancing forward is called the mind of non-retrogression; primary and auxiliary practices joined together being entirely Mahāyāna is called the mind of the Great Vehicle; discerning the stages according to principle is called the mind of non-thought; firm patient endurance is called the mind of wisdom; freedom from attachment to dharma-love is called the indestructible mind. Regarding the ten stages (daśa-bhūmi): 1. the stage of the equality of essence, where realm and wisdom are non-dual; 2. the stage of wholesome wisdom of essence, generating the mind in accord with principle; 3. the stage of radiance of essence, skillfully applying cessation and contemplation is called radiance; 4. the stage of flames of essence, completely destroying dharmas everywhere, like flames consuming a wick; 5. the stage of illumination of wisdom of essence, skillfully knowing passage and obstruction; 6. the stage of flower-radiance of essence, the limbs of the Path in the causal state are called flower-radiance; 7. the stage of fulfillment of essence, primary and auxiliary practices without lack; 8. the stage of the Buddha-aperture of essence, decisively distinguishing stages without confusion; 9. the stage of Avataṃsaka of essence, patiently enduring adversity and favor, body and mind upright and fine, adorned like flowers; 10. the stage of entering the Buddha’s realm of essence, parting with attachment to the true Dharma, the mind taking yet another turn to enter equal and wondrous enlightenment, which is called the Buddha’s realm. Therefore, the ten dharmas of the Buddha obtain the designation of 'great': 1. contemplating the inconceivable realm is called greatness of principle; 2. generating the mind of compassion is called greatness of vows; 3. skillfully resting in concentration and wisdom is called greatness of adornment; 4. destroying dharmas everywhere is called greatness of wisdom and severance; 5. knowing passage and obstruction is called greatness of pervasive knowledge; 6. harmonizing the limbs of the Path is called greatness of the path; 7. counteragents assisting awakening is called greatness of function; 8. recognizing the sequence of stages is called greatness of the provisional and real; 9. being able to maintain concentration and endurance is called greatness of benefit; 10. absence of dharma-love is called greatness of non-abiding. Hence it is known that the ten dharmas of the Perfect Vehicle are fully complete from beginning to end for oneself and others; driving the cart until arrival, it is still called a cart; therefore bodhisattvas of all stages recite them. Question: Why do the explanations above pair the ten dharmas with different names? Answer: A single dharma contains ten; each dharma interpenetrates with the others; interpretations shift according to the meaning, and one must not cling rigidly. Question: The Avataṃsaka Sūtra states that a bodhisattva of the first abode attains the root of the dharmakāya, divides their body across a hundred worlds, appears to make offerings to Buddhas, and benefits sentient beings, lacking none of the virtues of the various stages. For what purpose, then, are the subsequent stages? Answer: To say they are fully possessed means possessed in part. Just as when a lamp illuminates darkness, if there is much darkness there must be many lamps; although the first lamp is bright, how could it match the subsequent ones?