天台菩薩戒疏 3.9

3.9

言「一一好解」者，於前七遮、十重、四十八輕分別解釋，故云「一一」等。「若不」下，次示無知相、暗教相。大乘經律三學並昧，故云「不解大乘」等。暗於圓理，故云「不解第一義諦」。「不解」二字通冠於下，暗於大乘次位，故云「不解習種性」等。言習種性者，習以成性，即是發趣十住位也。二、長養性者，分別藥病長養化導。《梵網》下卷有性種性，因前習性以成此性，云性種性，並十行位。三、不可壞性及道種性，即十迴向位。此位深極，故喻金剛而不可壞，能見中道種性。四、正法性，亦名聖種性，即十地中聖道現前，故名為正。此約行布歷別名目。若圓教位，具如《華嚴》初發心住，八相成道得法身本，名雖同別，義並圓融。四十二位皆破界外障理微細無明，具如《法華玄》等解釋（云云）。言「其中多少」等者，暗於觀法行相也。若別若圓，智斷不同，傳為多少。十住空觀為入，十行假觀為出，故云「出入」。十禪支者，根本四禪，三乘通修，偏圓無隔，故須善解。《婆娑》，問云：禪支十八，實體有幾？答云：但十，餘名同故。初禪五支：一、覺，二、觀，三、喜，四、樂，五、一心。麁心名覺，細心分別名觀，悅心名喜，悅身名樂，能令心王專一名一心。初、二是對治，喜、樂是利益。一心支者，為二所依。二禪四支：一、內淨，二、喜，三、樂，四、一心。無前覺觀之根淨名內淨，是對治支。餘三名同，准倒初禪。三禪五支：一、捨，二、念，三、慧，四、樂，五、一心。離喜不悔名捨，愛念三禪名念，解知之心名慧。此二對治，餘二名同，例前可知。四禪四支：一、不苦不樂，二、捨，三、念，四、一心。捨心相應，內心中容異於三禪，名不苦不樂。此一利益，餘三名同，例前可見。今略標寶體，故云十支，謂初禪五支、二禪一支、三禪三支、四禪一支。觀法既多，故云「一切行法」。此結行相也。「一一」等者，總結不解教理位行也。三、違制結犯。

The phrase 'clearly understanding each and every one' refers to separately explaining the aforementioned seven obstructions, ten major [precepts], and forty-eight minor [precepts]; hence it says 'each and every one', and so forth. From 'If one does not...' downward, it next demonstrates the marks of ignorance and blindness regarding the teaching. Blind to the threefold training of the Mahāyāna sūtras and vinaya, it therefore says 'does not understand the Mahāyāna', and so forth. Blind to the perfect principle, it therefore says 'does not understand the supreme truth.' The two words 'does not understand' govern all the phrases below. Blind to the stages of the Mahāyāna, it therefore says 'does not understand the nature of practice-seed', and so forth. Regarding the 'nature of practice-seed' (xízhǒngxìng): practicing until it becomes one's nature refers to setting out toward the stages of the ten abodes. Second, the 'nature of nurturing' (zhǎngyǎngxìng): distinguishing medicine and illness to nurture and guide [beings]. In the lower fascicle of the Brahmajāla Sūtra, there is the 'nature-seed nature'; relying on the prior practice-nature to achieve this nature, it is called the 'nature-seed nature', which comprises the stages of the ten practices. Third, the 'indestructible nature' and the 'path-seed nature' refer to the stages of the ten dedications. These stages are exceedingly profound; hence they are likened to a vajra that is indestructible, capable of seeing the nature of the Middle Way seed. Fourth, the 'true Dharma-nature' is also called the 'noble-seed nature'; this is the noble path manifesting in the ten grounds, hence called 'true'. These designations are according to the distinct, gradual stages of practice. As for the stages of the perfect teaching, they are fully like the initial stage of generating the aspiration [for enlightenment] in the Avataṃsaka Sūtra, where one achieves the root of the dharmakāya through the eight aspects of attaining enlightenment; although the names are shared with the distinct [teaching], their principles are completely round and interfused. All forty-two stages destroy the subtle ignorance beyond the three realms that obscures the principle, fully explained in the Fahua xuan[yi] and elsewhere. The phrase 'how many of them' and so forth indicates blindness to the marks of the practices of contemplation methods. In both the distinct and perfect [teachings], there are differences in wisdom and severing [delusions], which accounts for the variations in number. In the ten abodes, the contemplation of emptiness is 'entry'; in the ten practices, the contemplation of provisionality is 'exit'; hence it says 'entry and exit'. As for the 'ten dhyāna-factors': the fundamental four dhyānas are practiced in common by the three vehicles and admit no distinction between the biased and the perfect; therefore one must understand them well. The *Vibhāṣā* asks: 'There are eighteen dhyāna-factors; how many substantial essences do they possess?' It answers: 'Only ten, because the rest share identical names.' The first dhyāna has five factors: (1) examination (vitarka), (2) investigation (vicāra), (3) joy (prīti), (4) bliss (sukha), and (5) one-pointedness of mind (ekāgratā). Coarse mental activity is called examination; subtle mental discrimination is called investigation; delight of the mind is called joy; delight of the body is called bliss; that which enables the sovereign mind to be focused on one object is called one-pointedness of mind. The first two are antidotes, while joy and bliss are benefits; the factor of one-pointedness of mind is the support for both. The second dhyāna has four factors: (1) internal clarity, (2) joy, (3) bliss, and (4) one-pointedness of mind. Internal clarity, free from the roots of the previous examination and investigation, is an antidotal factor; the other three share identical names, analogous to the first dhyāna. The third dhyāna has five factors: (1) equanimity, (2) mindfulness, (3) wisdom, (4) bliss, and (5) one-pointedness of mind. Being free from joy without regret is called equanimity; loving mindfulness of the third dhyāna is called mindfulness; the mind of discernment is called wisdom. These two are antidotes; the other two share identical names, known by analogy to the previous. The fourth dhyāna has four factors: (1) neither-suffering-nor-pleasure, (2) equanimity, (3) mindfulness, and (4) one-pointedness of mind. Accompanied by equanimity, the internal mind is balanced and distinct from the third dhyāna, termed 'neither-suffering-nor-pleasure.' This is one benefit; the other three share identical names, evident by analogy to the previous. Here, summarily indicating their substantial entities, it speaks of ten factors: namely, five factors of the first dhyāna, one of the second dhyāna, three of the third dhyāna, and one of the fourth dhyāna. Because the contemplation methods are manifold, it says 'all practical methods.' This concludes the marks of practice. The phrase 'each and every one' and so forth summarizes the failure to understand the teachings, principles, stages, and practices. Third, the transgression of the prohibition is established.