天台菩薩戒疏 1.4

1.4

初又二：初釋名，次出體。初釋名者，「戒」之一字也，梵言「尸羅」，亦云「毘尼」、「波羅提木叉」等，此云「清涼」。滅三惑之過，保得解脫也。今言戒者，能防三業，止三惑非，故得名也。大而言之，不出四弘三聚。成道知法即攝善法，誓斷煩惱即攝律儀，願度眾生即攝眾生。況一一誓，三聚具足；況一一戒，備此三心。如持不殺，止惡不生，遍體離染，即攝律儀，法身因也；制行善等，知法證真，感報自存，即攝善法，報身因也；止惡行善，慈悲為本，四悉利物，即攝眾生，應身因也。此三聚戒，依《大智度論》，義通十種：一、不缺，謂持十善性戒，乃至十重。若毀缺者，無堪受用。二、不破，三、不穿，即四十八輕。若毀犯者，如器破裂及穿漏也。四、不雜念，即欲念不起也。五、隨道，六、無著，謂見真諦理，離三界內見思惑也。七、智所讚，八、自在，此約菩薩利他，為智人所讚。九、隨定，十、具足，約證中道首楞嚴禪，不起滅定現威儀，示十界身，隨形化物也。此之十種，禁防三業，通得名戒。軌運身心，至涅槃岸，又總名乘，故有人天等五乘差別。今之所持，約事達理，一剎那心，十戒具足。事持前四，因緣為境；理持後六，了境佛性。中道常住，體唯一心，具含凡聖、依正、因果，雖具而空，無非法界，名之為觀，即一心三觀。空即空觀，觀性真諦，持於道共、無著兩戒；具即假觀，觀性俗諦，持於智讚、自在兩戒；法界佛性，即是中觀，觀性中道第一義諦，持於隨定、具足兩戒。故《中論》云：「因緣所生法，我說即是空，亦名為假名，亦是中道義。」境智俱心，能所冥一，一而不一，四六宛然。即約名字，觀行位初，俱持十戒，名為菩薩。次出體者，初發圓心，從師請受，身口剋誠，名為作戒，色心為體。三羯磨竟，納法居懷，作休謝往，訖乎未來，名無作戒，唯實相心，以之為體。故《瓔珞經》云：「一切凡聖戒盡以心為體。心無盡故，戒亦無盡。」諸大乘經無第三聚，不同聲聞律儀非色非心以為戒體。

The first section also has two parts: first, explaining the name; second, presenting the essence. First, in explaining the name: the single word "precept" is *śīla* in Sanskrit, and is also called *vinaya*, *prātimokṣa*, and so forth; here it is translated as "cool and refreshing." It eliminates the faults of the three delusions and secures liberation. Now, what is called a "precept" can guard the three karmas and halt the wrongs of the three delusions; hence it obtains this name. Broadly speaking, it does not exceed the four universal vows and the three cumulative precepts. Attaining the Way and knowing the Dharma is the precept of embracing wholesome dharmas; vowing to sever afflictions is the precept of restraint; vowing to liberate sentient beings is the precept of embracing sentient beings. How much more so in that each single vow is fully endowed with the three cumulative [precepts], and each single precept possesses these three minds! For instance, upholding non-killing halts evil from arising, universally freeing the essence from defilement—this is the precept of restraint, the cause of the dharmakāya; restricting [oneself] to practice wholesome deeds and the like, knowing the Dharma and realizing the truth, where karmic fruition naturally endures—this is the precept of embracing wholesome dharmas, the cause of the saṃbhogakāya; halting evil and practicing good, taking compassion as the root, and using the four siddhāntas to benefit beings—this is the precept of embracing sentient beings, the cause of the nirmāṇakāya.

These three cumulative precepts, according to the *Dazhidulun*, conceptually penetrate ten types: First, unbroken, which refers to upholding the natural precepts of the ten wholesome actions up to the ten major precepts; if violated and broken, one is unfit to receive and use them. Second, unbreached, and third, unpunctured, which refer to the forty-eight minor precepts; if violated, it is like a vessel cracked or punctured and leaking. Fourth, unmixed with thought, which is the non-arising of desire. Fifth, conforming to the Path, and sixth, unattached, which refer to seeing the principle of ultimate truth and leaving the delusions of view and thought within the three realms. Seventh, praised by the wise, and eighth, sovereign: these refer to the bodhisattva's benefiting of others being praised by wise persons. Ninth, conforming to concentration, and tenth, fully endowed: these refer to realizing the Śūraṅgama Samādhi of the Middle Way, not rising from the cessation absorption yet manifesting deportment, showing bodies in the ten realms, and transforming beings in accordance with their forms. These ten kinds prohibit and guard the three karmas, and all generally receive the name of "precept." They guide and transport body and mind to the shore of nirvāṇa, and are also collectively called a "vehicle"; hence there are the distinctions of the five vehicles such as humans and devas.

What is upheld at present penetrates principle through phenomena; in a single moment of mind, the ten precepts are fully present. The phenomenal upholding of the first four takes causes and conditions as its sphere; the principal upholding of the latter six realizes that the sphere is the Buddha-nature. The Middle Way is eternal, its essence being only the single mind, fully containing ordinary beings and sages, dependent and primary [retributions], causes and effects. Although fully contained, it is empty; nothing is not the dharmadhātu. This is called contemplation—namely, the threefold contemplation in a single mind. Emptiness is the contemplation of emptiness, contemplating the nature as ultimate truth, upholding the two precepts of sharing with the Path and being unattached. Full endowment is the contemplation of provisionality, contemplating the nature as conventional truth, upholding the two precepts of being praised by the wise and being sovereign. The dharmadhātu Buddha-nature is the contemplation of the middle, contemplating the nature as the Middle Way supreme truth, upholding the two precepts of conforming to concentration and being fully endowed. Thus the *Mūlamadhyamakakārikā* says: "Whatever dharma arises from causes and conditions, I declare that it is empty; it is also a provisional designation, and is also the meaning of the Middle Way." Sphere and wisdom are both mind; the grasper and grasped are darkly unified; unified yet not unified, the four and the six are distinctly apparent. Thus, grounded in the stage of verbal identity and the beginning of the stage of contemplation and practice, one upholds all ten precepts and is called a bodhisattva.

Next, in presenting the essence: when first generating the perfect aspiration, requesting and receiving [them] from a master, with body and speech dedicated and sincere, this is called the manifest precept, having form and mind as its essence. When the three karmans are completed, receiving the Dharma into one's bosom, the manifest action ceases and departs, [yet its efficacy extends] up to the future; this is called the unmanifest precept, having only the mind of the true mark as its essence. Thus the *Yingluo jing* says: "The precepts of all ordinary beings and sages entirely take the mind as their essence. Because the mind is inexhaustible, the precepts are also inexhaustible." The Mahāyāna sūtras have no third category, unlike the Śrāvaka vinaya which takes that which is neither form nor mind as the precept-essence.