天台菩薩戒疏 1.35

1.35

「是故」下，第二、釋光明二者：初直標，次「有緣」下列因緣之相。初言「戒光」者，戒能破惑故，聲光為表。次文又二：初歎體德，次舉宗趣。初言「有緣」等者，緣因即聖應機應相關致戒光緣理而誦，實理無作故「非青」等。故《妙經》云：「知法常無性，佛種從緣起，是故說一乘。」戒體無盡，故云「光光」。此之戒體凡聖一如，故勸大眾受持誦學。問：上釋戒體云實相心，今言非心，如何得同？答：實相之心不同頑礙，故云「非色」。不同受等妄情分別，故云「非心」。不同六道之有，不同二乘之無，故云「非有非無」。理亘始終，故云「非因非果」。從迷辨異，是故云非。從悟本同，心等俱是，不即不離，妙在其中。妙心實相雙非一切以為戒體，雙照一切名宗名用（云云）。次「諸佛子」下舉宗趣中，言「諸佛子等」者，諸佛舉極果，菩薩約真因，即初住已上、等覺已還。「大眾」者，總該內外凡也。略舉此三修之與極，分分定慧而成立者，由戒為本，本亘初後，即宗趣也。

From "Therefore" below is the second [section], explaining the radiance, which has two [parts]: first, directly identifying it, and next, from "conditional" below, setting forth the marks of causes and conditions. The initial "radiance of the precepts" refers to the precepts being able to destroy delusions; hence sound and light serve as expressions [of it]. The next text also has two [parts]: first, praising the virtue of the essence, and next, setting forth the principal purport. In the first part, "conditional" and so forth means that the conditioning cause is the sage responding to faculties and matching signs, which brings about the radiance of the precepts chanted in accord with principle; since the true principle is unconditioned, [the text says] "not blue" and so on. Thus the Wondrous Scripture says: "Knowing that dharmas are ever devoid of self-nature, / and that the Buddha-seed arises from conditions, / therefore he expounds the One Vehicle." Since the precept-essence is inexhaustible, it says "radiance after radiance." This precept-essence is identical for ordinary beings and sages; therefore it exhorts the great assembly to receive, uphold, recite, and learn it. Question: Above, the explanation of the precept-essence said it is the mind of the true mark; now it says it is not mind—how can they be identical? Answer: The mind of the true mark is not identical to inert physical matter; hence it says "not form." It is not identical to the false emotional discrimination of sensation and the other [aggregates]; hence it says "not mind." It is not identical to the existence of the six destinies, nor to the non-existence of the two vehicles; hence it says "neither existent nor non-existent." The principle spans beginning and end; hence it says "neither cause nor fruit." Discriminating difference from the standpoint of delusion, it is therefore said to be "not." Being fundamentally identical from the standpoint of awakening, mind and the rest are all [it]; neither identical nor separate, the wondrous is found within it. The wondrous mind of the true mark doubly negates everything to serve as the precept-essence, and doubly illuminates everything to be called the principle and function (and so forth). Next, in setting forth the principal purport from "Disciples of the Buddha" below, "disciples of the Buddha and so forth" mentions the Buddhas with respect to the ultimate fruit, and the bodhisattvas with respect to the true cause—namely, those from the first abode and above, up to equal enlightenment and below. "Great assembly" comprehensively includes both internal and external ordinary beings. In briefly citing these three—practice and its culmination—that are established stage by stage through concentration and wisdom, it is because the precepts serve as their root; this root spanning beginning and end is the principal purport.