天台菩薩戒疏 1.36

1.36

「是故」下，第三、勸學二者：初勸受持誦學，「佛子」下第二、釋出勸意。初言「受持」等者，受謂受戒。三業領納名「受」，順受防護名「持」，對文宣唱名「讀」，背文通利名「誦」，修集義理名「學」。次文先誡聽。「若受」等者，列受等眾，舉一攝諸，故但云「受」，具足應云「若受持讀誦善學佛戒者」等。「國王」者，小曰邦，大曰國，三陽並列像乾道以成，三一氣中表聖人之得一，故《易》云：君王得一以治天下。一能三所，所謂三才，即天地人，以一貫三，云國王也。王之所生，故云「王子」。「百官」者，總舉諸官全數，是故云百，如云百姓，非即百人而已。「宰相」者，輔王論道，經緯國事，協理陰陽，宰主之相故名宰相。「比丘」者，此云勤事男。比丘尼，此云勤事女。從小入大，二眾通須，無色無身，但列欲、色。非前後類並名「庶民」。民者，人也。生等五種皇家掌門，名為「黃門」。欲界男女通有貪婬，此舉最多，乃至衒賣，云「婬男女」。古因犯罪身屬於人，以為賤役名為「奴婢」。「八部」者，一、天，二、龍，三、夜叉，四、乾闥婆，五、阿修羅，六、迦樓羅，七、緊那羅，八、摩睺羅伽。摩睺羅伽頭上有角，餘分同人。非人鬼道之中變通勝者曰「神」，中下之類名「鬼」。善神之類金剛密跡名「金剛神」，雖是大權菩薩示為，亦須引實受三聚淨戒。諸天龍等現身為人，受菩薩戒名「變化人」。利根畜生解人語者，亦得受戒。雜類猶多，略列如上，故云「乃至」。戒為伏斷之因，故云「第一清淨者」。（序文竟。）

From "Therefore" below is the third [section], exhorting to learn, which has two [parts]: first, exhorting to receive, uphold, chant, and learn; second, from "Disciples of the Buddha" below, explaining the intention behind the exhortation. In the first part, "receive, uphold" and so forth: "receive" means receiving the precepts. Accepting them with the three karmas is called "receiving"; guarding them in accord with what was received is called "upholding"; reading them aloud facing the text is called "reading"; reciting them fluently from memory is called "chanting"; and cultivating and gathering their meanings and principles is called "learning." In the next text, it first admonishes [them] to listen. "If one who has received" and so on lists the assemblies of those who receive and so forth; mentioning one encompasses all, so it merely says "received," but fully it should say "if one who receives, upholds, reads, chants, and skillfully learns the Buddha's precepts," and so on. "Kings of nations": a small one is called a territory (bang), a large one is called a nation (guo); the three yang lines set side by side model the realization of the Way of Qian (Heaven); among the three, the single breath represents the sage attaining the One. Therefore the Yijing says: "The lord and king attains the One to govern all under heaven." The One is the agent, the Three are the objects—the so-called Three Powers, which are heaven, earth, and human beings; threading the Three with the One is what is meant by "king of a nation." Being born of the king, [they are called] "princes." "The hundred officials" comprehensively mentions the full number of officials; hence it says "hundred"—just as one says "the hundred surnames" (the populace), it does not mean merely one hundred people. "Prime ministers": they assist the king in discussing the Way, order the affairs of the state, harmonize yin and yang, and have the marks of presiding masters; hence they are called prime ministers. "Bhikṣus": here translated as "men of diligent service." Bhikṣuṇīs are here translated as "women of diligent service." Progressing from the small into the great, both assemblies are universally required; the formless [realm] has no body, so only the desire and form [realms] are listed. Those not of the preceding classes are all called "common people." "People" means human beings. The five kinds—congenital and the like—who guard the palace gates for the imperial family are called "eunuchs." Men and women of the desire realm universally possess greedy lust; here the most extreme are cited, up to and including those who sell [themselves], termed "licentious men and women." Those who in antiquity fell into servitude to others because of crimes to perform menial labor are called "male and female slaves." "The eight classes" are: 1. gods, 2. nāgas, 3. yakṣas, 4. gandharvas, 5. asuras, 6. garuḍas, 7. kiṃnaras, 8. mahoragas. Mahoragas have horns on their heads; the rest of their body is like a human. Among non-humans of the ghost destiny, those whose transformations and penetrations are superior are called "spirits" (shen); those of middle and lower ranks are called "ghosts" (gui). Among the class of benevolent spirits, those with vajra [clubs] who leave hidden traces are called "Vajra spirits"; although they are manifest forms of great provisional bodhisattvas, they must also be guided to actually receive the three cumulative pure precepts. When various devas, nāgas, and others manifest as humans to receive the bodhisattva precepts, they are called "transformed humans." Animals of keen faculties who understand human speech may also receive the precepts. The miscellaneous classes are still numerous; having briefly listed them as above, it therefore says "and so forth." Because the precepts are the cause of subduing and severing [defilements], it says "the foremost pure ones." (The introductory text is concluded.)