天台菩薩戒疏 2.22

2.22

第十八、無知為師戒。索非所解名曰無知，妄稱物軌故云師也。菩薩理應藏名隱德，庶事推仁，今反不學無知，詐為師範，自累累人，故聖制也。別具四緣：一、性非暗鈍，二、故不習學，三、隱愚詐智，四、自為他師，便犯。就文為三：初標名制學，次「而菩薩」下示其過非，三、「一一」下舉過結犯。初文通制三學，故云「十二部經」。次「日夜」下，別制誦戒。十二部經者，新名十二分教，謂大小教各有其分，開權顯實，無非一圓十二分也。一、修多羅，此云「法本」，即長行直說也。二、伽陀，此云「不重頌」，即孤起偈，如「深達罪福相」等是也。三、本事，梵云「伊帝目多伽」，即說他因緣事也。四、本生者，梵云「闍陀伽」，即佛自說因時生事。五、未曾有者，梵云「阿浮陀達磨」，即佛現神變眾生驚駭而得此名。六、因緣者，梵云「尼陀那」，因事制戒，因問而為說也。七、譬喻者，梵云「阿波陀那」。八、祇夜，此云「重頌」，頌長行也。九、優婆提舍，此云「論議」，問答往復也。十、方廣者，梵云「毘佛略」（來夜反），即廣平之理也。十一、無問自說，梵云「優陀那」。十二、授記，梵云「和伽羅那」。故知此戒結《華嚴經》通具十二，思之可知。佛性之性者，解理即佛性，佛性即我性，故云也。戒之本源，故偏舉耳。次文言「偈」者，如前略釋。因緣者，如十重等各有因緣。三、舉過結犯，如文。

Eighteenth: the precept against acting as a master while ignorant. Being devoid of what one should understand is termed 'ignorant'; falsely claiming to be a model for beings is therefore termed 'a master'. Bodhisattvas by principle ought to conceal their fame and hide their virtue, deferring benevolence in all matters; now, on the contrary, without study and being ignorant, one feigns to be a master and model, burdening both oneself and others; hence the sage instituted [this precept]. It specifically comprises four conditions: 1. one's nature is not dull-witted; 2. intentionally not training and studying; 3. concealing folly and feigning wisdom; 4. taking oneself to be a master to others—then one commits an offence. In terms of the text, there are three [parts]: first, naming [the precept] and enjoining study; next, from 'yet a bodhisattva' onward, showing their faults; third, from 'one by one' onward, adducing the fault and concluding the offence. The first text generally enjoins the threefold training, hence it says 'the twelve divisions of the canon'. Next, from 'day and night' onward, it specifically enjoins reciting the precepts. As for the 'twelve divisions of the canon', their new name is the twelve divisions of teaching; this means that the Great and Small teachings each have their divisions, and opening the provisional to reveal the real, none is other than the one perfect [teaching's] twelve divisions. 1. Sūtra, translated here as 'root of Dharma', which is prose direct discourse. 2. Gāthā, translated here as 'unrepeated verse', which is an isolated verse, such as 'thoroughly penetrating the characteristics of sin and blessing', etc. 3. Itivṛttaka, in Sanskrit called itivṛttaka, which is recounting the past events and causes of others. 4. Jātaka, in Sanskrit called jātaka, which is the Buddha himself recounting the events of his births during the causal stage. 5. Adbhutadharma, in Sanskrit called adbhutadharma, which is when the Buddha manifests divine transformations and sentient beings are astonished, hence obtaining this name. 6. Nidāna, in Sanskrit called nidāna, which is instituting precepts based on events, or preaching based on inquiries. 7. Avadāna, in Sanskrit called avadāna. 8. Geya, translated here as 'repeated verse', verses that reiterate the prose. 9. Upadeśa, translated here as 'discussions', back-and-forth questions and answers. 10. Vaipulya, in Sanskrit called vaipulya, which is the principle of broad equality. 11. Udāna, in Sanskrit called udāna, unprompted discourse. 12. Vyākaraṇa, in Sanskrit called vyākaraṇa, conferring predictions. Therefore one knows that this precept concludes that the Avataṃsaka Sūtra universally contains the twelve; by reflecting on this it can be known. As for 'the nature of Buddha-nature', understanding the principle is precisely Buddha-nature, and Buddha-nature is precisely my nature, hence it is said. Because it is the fundamental source of the precepts, it is specifically raised. In the next text, the word 'verse' is briefly explained as above. 'Causes and conditions' means that the ten major precepts and the rest each have their causes and conditions. Third, adducing the fault and concluding the offence, is as in the text.