天台菩薩戒疏 2.22

2.22

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.