天台菩薩戒疏 3.3

3.3

三十七、故入難處戒。身為道本，藉以進修，既有難緣，故入妨道，招世譏謗，是以制犯。此有五行：一、二時頭陀，二、遊方緣，三、坐禪，四、安居，五、布薩。一一別具四緣成犯：一、是難處，二、知有難，三、為修行，四、故入，便犯。就文為四：初明遊止所應，二、「若行」下列出難處，三、「一切」下制不應入，四、若見違制結犯。初文又二：初略舉三行時節道具，不列說戒、遊方；次「而菩薩」下，別釋五行夏居，攝坐禪也。初言「二時頭陀」者，二時不寒不熱，頭陀遊方，無有妨損，冬寒夏熱，但可坐禪。「頭陀」西音，此云「抖藪」，抖藪十二種過，令成三德。《四分律》中具列十二：衣二，表成解脫德，遮成惡故；食四，表成般若德，資慧命故；住處六，表成法身德，是所依故。衣二者：一、但三衣，二、糞掃衣。食四者：常乞食，不作餘食法，一坐食，一摶食。處六者：一、蘭若此云寂靜，二、塚間，三、樹下坐，四、露地坐，五、隨坐，六、常坐。並緣佛性之性，三觀圓修等破三惑：空觀破見思，即般若德成報身；假觀破塵沙，即解脫德成應身；中觀破無明，即法身德成法身。雖三而一，即一而三，十二頭陀理無異轍。言「結夏安居」者，要期此住也。多制出家菩薩，在家菩薩必無他緣，安居亦善。應云：「菩薩大士一心念（女言大姉），我假名菩薩某甲，今依僧伽藍乃至某甲宅，前三月夏安居。」四月十六日已後，應云：「後三月夏安居，房舍破壞修治故。」（三說。若在俗宅，除此句也。）對首人報言：「依誰？」持律者答言：「（某甲）和上。」此見濫用法界安居者，既乖真教，人法俱非，以法界為所安，何須用結今文令安？乃成徒設，壞亂聖法，非魔何謂？「火燧」者，出火物也。古因燧人出火，故名出火之物為火燧也。故論云：攢燧改火。次別釋中，言「十八種物」者，三衣為一，經律各為一，佛菩薩像各為一，餘名可見。經律者，得《法華》意，開權顯實，妙理無殊。今從能開，即大乘經律。言「布薩」者，此云「淨住」，不限多少，故下至一人，不同聲聞眾法𢩁四。若對首心念，亦同此文。聞鍾入堂等說偈並同聲聞，無乞歡喜。維那浴籌時，改「羅漢」為「菩薩」。（浴籌竟，打一下云云：）「敬白諸佛子等，合掌志心聽：此南閻浮提大唐國某州某縣某寺僧伽藍所，我本師釋迦牟尼佛遺法弟子，出家在家菩薩二眾等，自惟生死長劫，乃由不遇無上慈尊，今生若不發出離之心，恐還流浪。故於是日，同崇三寶，渴仰大乘，共宣傳菩薩戒藏。以此功德，資益天龍八部。唯願威光自在皇帝，聖化無窮；大子諸王，福延萬葉；師僧父母，常保安樂；見聞隨喜，宿障雲消，惡道三途，災殃自殄。迴此功德，誓出娑婆上品，上生阿彌陀佛國。」（打一下。）「諸佛子等諦聽！此菩薩戒藏，三世諸佛同說，三世菩薩同學。眾中有未發菩提心，未受諸佛大乘戒者出。」（三說，打一下。）「諸佛子等諦聽！眾中未發菩提心，未受諸佛大乘戒者已出。汝等從今身至佛身，於其中間，能捨邪歸正，發菩提心，斷惡修善，持菩薩戒，行菩薩行不？」（答：「能。」打一下。）「諸佛子等諦聽！眾中誰小？小者收護。」（三說，打一下。）「諸佛子等諦聽！外有清淨大菩薩摩訶薩入。」（三說，一下。）「諸佛子等諦聽！眾中小者已收護，外有清淨大菩薩摩訶薩已入。內外寂靜，無諸難事，堪可行籌，廣為布薩。我假名菩薩比丘某甲，為眾行籌，作布薩事。眾當一心念作布薩，唯願上中下座各次第如法受籌。」（三說。行籌竟，打一下。）「諸佛子等諦聽！次行在家菩薩籌。」（三說，打一下。）「諸佛子等諦聽！此一住處，一布薩，出家菩薩若干人，在家菩薩若干人，各於佛法中清淨出家，和合布薩。上順佛教，中報四恩，下為含識，各念阿彌陀佛，一切普誦。」（次請上座說戒，同聲聞法請。）敬白大眾：「眾請比丘某甲，為眾誦戒，某甲比丘梵音，戒師昇高座。」（誦戒人具儀禮三拜已，互跪云：）「我假名菩薩比丘某甲。」（詞同聲聞行香說偈。）誦戒畢，各說自慶偈云：「諸佛出世第一快，聞法奉行歡喜快，大眾和合寂滅快，眾生離苦安樂快。」戒師禮謝云：「我假名菩薩比丘某甲，稽首和南，敬謝大眾。眾差誦戒，多不如法，惱亂大眾，願眾知慈，施以歡喜。」言「各各披九條」等（去聲呼），制令出家菩薩。設不曾受聲聞律儀，若受菩薩戒亦異。辨三衣加法受持，非制重著。三衣條品受法同聲聞，但云「菩薩一心念，我假名菩薩比丘某甲」為異（云云）。言「一一如法」者，總結五行，故云一一如法，謂住處無細虫、無梵命等難也。次列出難處中總有十二：初惡國界者，二國交戰也；二、國王者，不信三寶也；三、土地高下者，出入危險也；四、草木深邃者，為虫獸所依也；五、師子；六、虎；七、狼；八、水；九、火；十、風；十一、劫賊；十二、毒蛇。三、制不應入中，言「一切」者，略列如上，廣不可盡，凡能損害並名為難，故云一切。言「乃至」者，不言遊方、布薩、坐禪，初舉頭陀，越取夏坐，故云乃至。結犯如文。

Thirty-seven: The precept against purposefully entering dangerous places. The body is the foundation for the Path, relied upon to advance practice. If there are dangerous conditions, purposefully entering hinders the Path and incurs the world's ridicule and slander; hence it is prohibited as an offense. Here there are five practices: first, dhūta during the two seasons; second, the condition of wandering; third, seated meditation; fourth, the summer retreat; fifth, poṣadha. Each individually possesses four conditions to constitute an offense: first, it is a dangerous place; second, one knows there is danger; third, it is for the sake of practice; fourth, one purposefully enters—then one offends. Regarding the text, there are four [parts]: first, explaining what is appropriate for traveling and staying; second, from 'if traveling' downward, listing the dangerous places; third, from 'all' downward, prohibiting that one should not enter; fourth, seeing [the conditions], violating the prohibition constitutes an offense. The first text also has two [parts]: first, briefly raising the seasons and requisites of the three practices, not listing recitation of the precepts or wandering; second, from 'and a bodhisattva' downward, separately explaining the five practices, where the summer retreat subsumes seated meditation. First, as for 'dhūta during the two seasons': during the two seasons when it is neither cold nor hot, wandering for dhūta has no hindrance or harm; in winter cold and summer heat, one may only sit in meditation. 'Dhūta' is the Western phonetic rendering, translated here as 'shaking off'; it shakes off twelve kinds of faults, bringing the three virtues to completion. The Sifen lü fully lists the twelve: two for clothing, representing the completion of the virtue of liberation, because they prevent the arising of evils; four for food, representing the completion of the virtue of prajñā, because they nourish the life of wisdom; six for dwelling places, representing the completion of the virtue of the dharmakāya, because they are what is relied upon. As for the two for clothing: first, possessing only three robes; second, rag robes. As for the four for food: always begging for food; not accepting extra food; eating in one sitting; eating one measured portion. As for the six for dwelling places: first, an araṇya, translated here as quiet and secluded; second, among graves; third, sitting under a tree; fourth, sitting in the open air; fifth, sitting wherever one finds oneself; sixth, always sitting. All of these accord with the nature of Buddha-nature, and by the complete cultivation of the threefold contemplation, they equally destroy the three delusions: the contemplation of emptiness destroys [delusions of] view and thought, which is the virtue of prajñā completing the saṃbhogakāya; the contemplation of provisionality destroys [delusions like] dust and sand, which is the virtue of liberation completing the nirmāṇakāya; the contemplation of the middle destroys ignorance, which is the virtue of the dharmakāya completing the dharmakāya. Although threefold, they are one; being one, they are threefold—the principle of the twelve dhūtas is of no different track. As for 'binding the summer retreat': it means committing to dwell here for a fixed term. It is mostly prescribed for renunciant bodhisattvas; for householder bodhisattvas, if there are definitely no other conditions, observing the retreat is also wholesome. One should say: 'Great Bodhisattva, bear this in mind with single-minded attention (for a woman, say "Elder Sister"): I, the nominal bodhisattva So-and-so, now relying upon this saṅghārāma (or up to: "the residence of So-and-so"), observe the summer retreat for the first three months.' After the sixteenth day of the fourth month, one should say: 'observe the summer retreat for the later three months, because the quarters were damaged and under repair.' (Three times. If at a secular residence, omit this clause.) The counterpart person responds, saying: 'Relying upon whom?' The preceptor replies, saying: 'Upon the upādhyāya (So-and-so).' Seeing this misused as a 'dharmadhātu retreat'—this already runs contrary to the true teaching, and both person and Dharma are improper. If taking the dharmadhātu as the dwelling, why would one need to use the binding of the present text to order an abiding? It would merely become a futile contrivance, throwing the sacred Dharma into confusion; if not Māra's work, what else could it be called? 'Fire-drill' (huosui) is an object for producing fire. Because in ancient times the Suiren brought forth fire, an object that produces fire was therefore called a fire-drill. Hence the treatise says: 'twirling the drill to renew the fire.' Next, in the separate explanation, as for 'eighteen kinds of objects': the three robes are one; the sūtras and the vinaya are each one; the images of the Buddha and bodhisattvas are each one; the rest of the names are evident. As for the sūtras and vinaya: having caught the meaning of the Lotus Sūtra, opening the provisional to reveal the real, the wondrous principle has no distinction. Now following that which can open, they are the Mahāyāna sūtras and vinaya. As for 'poṣadha': translated here as 'pure abiding.' It is not limited to numbers; thus down to a single person, it is unlike the Śrāvaka community law requiring a quorum of four. If doing it face-to-face or mentally, it is also the same as this text. Hearing the bell, entering the hall, and reciting the verses are all the same as the Śrāvaka [procedure], with no requesting of joy. When the karmadāna washes the tallies, change 'arhat' to 'bodhisattva.' (Having finished washing the tallies, strike once and speak as follows:) 'Respectfully announced to all disciples of the Buddha, join palms and listen with a dedicated mind: Here in this saṅghārāma of such-and-such monastery, such-and-such county, such-and-such prefecture, the Great Tang empire of Jambudvīpa, we disciples of the bequeathed Dharma of our fundamental teacher Śākyamuni Buddha, the two assemblies of renunciant and householder bodhisattvas and others, contemplate that our long kalpas in saṃsāra have been due to not encountering the unsurpassed Compassionate Honoured One. In this life, if we do not generate the mind of renunciation, we fear we will wander on again. Therefore, on this day, together revering the Three Jewels, thirsting for the Mahāyāna, we jointly proclaim the Bodhisattva Precept Piṭaka. With this merit, we benefit the devas, dragons, and the eight classes of beings. We pray only that the August Emperor of majestic brilliance and sovereign power may have an unending sacred reign; that the Crown Prince and all princes may have their blessings extend for ten thousand generations; that our preceptors, monks, and parents may always remain in peace and happiness; that those who see, hear, or rejoice in accord may have past obstacles vanish like clouds; and that disasters and calamities of the evil paths and three realms will spontaneously cease. Dedicating this merit, we vow to be born into the highest grade [of the Pure Land] beyond the Sahā world, born above into the realm of Amitābha Buddha.' (Strike once.) 'All disciples of the Buddha, listen attentively! This Bodhisattva Precept Piṭaka is jointly taught by the Buddhas of the three periods, and jointly studied by the bodhisattvas of the three periods. Let those in the assembly who have not generated the bodhicitta and have not received the Mahāyāna precepts of all Buddhas depart.' (Three times; strike once.) 'All disciples of the Buddha, listen attentively! Those in the assembly who have not generated the bodhicitta and have not received the Mahāyāna precepts of all Buddhas have already departed. From this present body until the Buddha-body, in the interim, are you able to abandon the wrong and return to the right, generate the bodhicitta, sever evils and cultivate the wholesome, uphold the bodhisattva precepts, and practice the bodhisattva conduct?' (Answer: 'We are able.' Strike once.) 'All disciples of the Buddha, listen attentively! Who in the assembly is a junior? Let the juniors be gathered and sheltered.' (Three times; strike once.) 'All disciples of the Buddha, listen attentively! Let pure great bodhisattvas mahāsattvas from outside enter.' (Three times; strike once.) 'All disciples of the Buddha, listen attentively! The juniors in the assembly have already been gathered and sheltered, and pure great bodhisattvas mahāsattvas from outside have already entered. Inside and outside are quiet and secluded, free from dangerous matters; it is appropriate to distribute the tallies and broadly conduct the poṣadha. I, the nominal bodhisattva bhikṣu So-and-so, will distribute the tallies for the assembly and carry out the poṣadha matter. The assembly should with single-minded attention perform the poṣadha; we pray only that the upper, middle, and lower seats will each receive the tallies in sequence according to the Dharma.' (Three times. Having finished distributing the tallies, strike once.) 'All disciples of the Buddha, listen attentively! Next we distribute the tallies of the householder bodhisattvas.' (Three times; strike once.) 'All disciples of the Buddha, listen attentively! In this single dwelling place, for this single poṣadha, there are such-and-such number of renunciant bodhisattvas and such-and-such number of householder bodhisattvas. Each having purely gone forth within the Buddha-Dharma, harmonious in the poṣadha, above complying with the Buddha's teachings, in the middle repaying the four kindnesses, and below for the sake of sentient beings, each recite Amitābha Buddha and universally chant altogether.' (Next, request the senior elder to recite the precepts, requesting in the same manner as the Śrāvaka method.) Respectfully announced to the great assembly: 'The assembly requests the bhikṣu So-and-so to recite the precepts for the assembly, the bhikṣu So-and-so in a Brahmā voice; let the precept master ascend the high seat.' (The precept reciter, having properly made three prostrations, kneels on both knees and says:) 'I, the nominal bodhisattva bhikṣu So-and-so.' (The words are the same as the Śrāvaka procedure for offering incense and reciting verses.) When the precept recitation is concluded, each speaks the verse of personal rejoicing: 'The appearance of Buddhas in the world is the foremost joy! / Joyfully delighting in hearing the Dharma and putting it into practice! / The harmony of the great assembly in tranquility is joy! / Sentient beings leaving suffering and attaining peace is joy!' The precept master bows and gives thanks, saying: 'I, the nominal bodhisattva bhikṣu So-and-so, bow down in reverence and respectfully thank the great assembly. Appointed by the assembly to recite the precepts, I have done so in many ways not according to the Dharma, troubling the great assembly. I pray the assembly shows compassion and bestows joy.' As for 'each donning the nine-strip robe' and so forth, it prescribes this for renunciant bodhisattvas. Even if one had not previously received the Śrāvaka vinaya, if one receives the bodhisattva precepts, it is also different. Explaining the formal ritual for receiving and upholding the three robes does not mean prescribing wearing them redundantly. The rules for the strips and receiving method of the three robes are the same as the Śrāvaka, differing only in saying 'Bodhisattvas, bear this in mind with single-minded attention: I, the nominal bodhisattva bhikṣu So-and-so' (and so on). As for 'each and every one according to the Dharma': this summarizes the five practices; hence it says 'each and every one according to the Dharma,' meaning that the dwelling place has no dangers such as tiny insects or threats to Brahmā conduct. Next, in listing the dangerous places, there are twelve in total: first, evil states, where two states are at war; second, rulers, who do not believe in the Three Jewels; third, rough terrain, where entering and exiting is dangerous; fourth, deep vegetation, which serves as a refuge for insects and beasts; fifth, lions; sixth, tigers; seventh, wolves; eighth, water; ninth, fire; tenth, wind; eleventh, robbers; twelfth, venomous snakes. Third, within prohibiting that one should not enter, as for 'all': briefly listed as above, but in full they cannot be exhausted; whenever something can cause harm, it is named a danger; hence it says 'all.' As for 'or even': without mentioning wandering, poṣadha, or seated meditation, it initially raises dhūta and skips ahead to take the summer retreat; hence it says 'or even.' The conclusion of the offense is as in the text.