天台菩薩戒疏 3.2

3.2

三十六、對境無誓戒。前之十願勸令通發，今對境起行要制身心，舉能作難事而顯持，令識毀禁之陋，故別別於境對治楚毒之言，遂得此事知非持心相續，人情多怠無誓結犯。別具三緣：一、對治起過信施等境，二、不興別誓，三、雖發速忘，便犯。就文為三：初標名結前生後，次「作是」下列出別誓，三、「而菩薩」下違制結犯。初結前持佛禁戒者生後。次文自有一十三文：初對色境，立猛火刀山誓，制於身業；次五對信心供養境，誓制身口業；次一對信心禮敬珍寶境，鐵鎚破身誓，重制於身業；次五對五塵，制言於意業；後一總身口，咸願成佛道。如文。次五對四事者，衣服為一，飲食湯藥為二，房舍為三，臥具為四。一、對施臥具，臥熱鐵地誓；四、對施湯藥，百鉾刺身誓；五、對施房舍，投熱鐵鑊誓。次一，如文。次五對五塵中，對見色心，刀鉾挑目誓；二、對聞聲心，千錐攙耳誓；三、對嗅香心，千刃割鼻誓；四、對嘗味心，千刀斷舌誓；五、對觸細滑心，利斧斬身誓。故覺意三昧，內約六根，對於六塵，外約六作，謂行、住、坐、臥、語、默作作。於此等心，達即法界。六度具足，法界無著，即布施；不傷空有，即持戒；忍於二邊，不辱中道，即忍辱；不雜有無名精，念念趣中名進，即精進；法界體寂，即禪定；寂常照，即智慧。六度互融，即三十六。一念具足，名曰持心，即是今文不破戒義。次願一切皆成佛道，即四弘之一。一須三資，即攝於四，何者？不斷煩惱，焉能度他？經云：「若自有縛，能解彼縛，無有是處。」不學法門，暗於藥病，不願成佛，度生不盡。餘三互具，准此作之。此是大士本懷對治之最，故列居後冠前。

Thirty-six: The precept against not making vows when facing sense-objects. The preceding ten vows were an exhortation to make general vows; now, as practice arises when facing sense-objects, one must restrain body and mind. By presenting the capacity to endure difficult deeds, one's upholding [of the precepts] is manifested, causing one to recognize the wretchedness of violating the prohibitions. Therefore, in each distinct case confronting an object, words of severe torment are applied as antidotes, so that by this matter one comes to know what is not upholding the mind continuously. Human nature being prone to laxity, not making vows constitutes a transgression. There are specifically three conditions: first, facing objects such as faithful offerings wherein faults arise, which serve as the context for antidotes; second, not generating distinct vows; third, quickly forgetting them despite having made them—then one transgresses. As for the text, it has three parts: first, stating the title, concluding what precedes, and introducing what follows; next, from "making such [vows]" onward, laying out the distinct vows; third, from "yet if a bodhisattva" onward, concluding the transgression for violating the regulation. First, concluding the preceding upholding of the Buddha's prohibitions introduces what follows. Next, the text itself contains thirteen passages: first, facing visible objects, establishing the vow of blazing fires and mountains of swords to restrain bodily karma; next, five facing offerings made with faithful minds, vowing to restrain bodily and vocal karma; next, one facing objects of veneration and precious jewels offered with a faithful mind, the vow of an iron mallet crushing one's body, again restraining bodily karma; next, five facing the five sense-objects, restraining with words the mental karma; lastly, one subsuming body and speech, universally vowing to accomplish the Buddha Path, as in the text. Next, regarding the five facing the four requisites: clothing is the first, food and beverage along with medicines are the second, lodging is the third, and bedding is the fourth. First, facing the donation of bedding, the vow to lie on hot iron ground; fourth, facing the donation of medicines, the vow to have one's body pierced by a hundred spears; fifth, facing the donation of lodging, the vow to throw oneself into a cauldron of hot iron. The next one is as in the text. Next, among the five facing the five sense-objects: facing the mind that sees forms, the vow to gouge out one's eyes with swords and spears; second, facing the mind that hears sounds, the vow to pierce one's ears with a thousand awls; third, facing the mind that smells fragrances, the vow to cut off one's nose with a thousand blades; fourth, facing the mind that tastes flavours, the vow to sever one's tongue with a thousand knives; fifth, facing the mind that touches delicate smoothness, the vow to hew one's body with sharp axes. Therefore, in the samādhi of awakening thought, internally it considers the six sense faculties in relation to the six sense-objects, and externally it considers the six actions—namely walking, standing, sitting, lying down, speaking, and remaining silent, in each and every action. Realizing that these minds are precisely the dharmadhātu, the six perfections are fully complete: dharmadhātu non-attachment is giving; not harming emptiness or existence is keeping precepts; being patient with the two extremes and not degrading the Middle Way is patience; being unmixed with existence or non-existence is called pure, and thought after thought tending toward the middle is called progress, which is vigor; the dharmadhātu's essence being tranquil is meditation; being tranquil yet constantly illuminating is wisdom. The mutual interpenetration of the six perfections yields thirty-six. Being fully complete in a single thought-moment is called the upholding mind, which is precisely the meaning in the present text of not breaking the precepts. Next, vowing that all accomplish the Buddha Path is one of the four universal vows. The one necessarily requires the other three as support, thus subsuming all four. Why so? Without severing afflictions, how could one save others? As the sūtra says: "If one is bound oneself, to be able to untie the bonds of others—this is impossible." If one does not learn the Dharma gates, one is blind to medicines and illnesses; if one does not vow to become a Buddha, the liberation of sentient beings will never be complete. The remaining three are mutually complete in like manner, to be understood accordingly. This is the great being's fundamental intent and the utmost of antidotes; therefore, it is placed at the end to crown what precedes.