天台菩薩戒疏 3.2

3.2

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.