天台菩薩戒疏 3.20

3.20

From "at that time" down is the second [major division], transmitting this chapter, in four parts: first, concluding the preaching on the mind-ground; second, summarizing the ten places; third, explaining the Dharma preached; fourth, the great assembly receiving and practicing. The four passages each have two parts. In the first passage, having two parts: first, explaining that Śākyamuni in this land has finished preaching; next, citing the thousand hundred million Śākyamunis as the parallel. From "from Maheśvara" down, the second, summarizing the ten places, has two parts: first, the ten places preached by this Śākyamuni; next, from "thousand hundred million" down, explaining the ten places preached by the thousand hundred million. Briefly citing three kinds, it comprehensively includes all ten. As for the ten places: (1) sitting on the vajra seat and preaching the ten world-seas; (2) proceeding to Śakra's palace and preaching the ten abodes; (3) proceeding to the Yāma Heaven and preaching the ten practices; (4) proceeding to Tuṣita and preaching the ten dedications; (5) proceeding to Nirmāṇarati and preaching the ten concentrations; (6) proceeding to Paranirmitavaśavartin and preaching the ten grounds; (7) proceeding to the First Dhyāna and preaching the ten vajras; (8) proceeding to the Second Dhyāna and preaching the ten patiences; (9) proceeding to the Third Dhyāna and preaching the ten vows; (10) proceeding into the Fourth Dhyāna and preaching the Chapter on the Mind-Ground Dharma Gate of My Original Lotus Treasury World. From "all" down, the third, explaining the Dharma preached, has two parts: first, separately listing the five treasuries; next, from "just as suchness" down, the general conclusion. First, "the treasury of the minds of all Buddhas": the precept-dharma is itself mind; mind, [Buddha, and] sentient beings—the three are without differentiation, and this is called the Buddha-mind. The Buddha-mind universally subsumes all, fully as the mind of the true mark in the Lotus Sūtra, possessing the hundred realms and thousand suchnesses; hence it is called the mind-treasury. The mind is likened to the earth, able to support all things; hence it is called the earth-treasury. This mind is itself the precepts; the precepts possess concentration and wisdom, containing the three virtues; hence it is called the precept-treasury. Relying on the four universal vows and ten vows of perfect bodhi, one cultivates each and every minor and major precept; vow and vow mutually interpenetrate, precept and precept mutually subsume, and no practice or vow fails to return to this. Therefore the Dazhidulun says: "Being able, with a small gift or minor precept, to surpass śrāvakas and pratyekabuddhas." Hence it is named the treasury of immeasurable practices and vows. "Cause and effect..." refers to the treasury of the eternal Buddha-nature in the cause, and the treasury of the eternal Buddha-nature in the fruit. As for "cause", relying on the precept-dharma to enter the ten stages of setting forth the mind up to equal enlightenment is called the cause, and wondrous enlightenment is the fruit. Whether cause or fruit, Buddha-nature is eternal and practices and vows are undiminished; hence it is called the treasury of the eternal Buddha-nature of cause and effect. Why? Upholding precepts in accord with principle, Buddha-nature is the mind, environment and self are one suchness, and form and fragrance are the Middle Way; the unchangeability of the Middle Way dharmadhātu is called eternal. Vairocana pervades all places; how could it not be a treasury? The nature of Dharma and the nature of the Saṅgha are of one essence without difference; both may be called treasuries. Why? The awakened mind is called Buddha, freedom from defilement is called Dharma, and absence of disputation is called Saṅgha. Therefore the Vimalakīrti says: "Buddha is Dharma, and Dharma is the Saṅgha." Therefore the Nirvāṇa says: "Speaking of Buddha-nature, it is like empty space, neither internal nor external." If it were internal or external, how could it be said to exist in all places? If the meaning is thus, one must not falsely cite the Dazhidulun's division of the two natures of Buddha and Dharma into existence and nonexistence, mistakenly using the Nirvāṇa's provisional adaptation for Kāśyapa of excluding walls, tiles, and gravel to raise an objection. This is set forth in detail as in the Jinpi lun. Next, in the general conclusion, "just as suchness" summarizes the above text as all returning to the single principle; because principle has no difference, it is called just as suchness. "Just as suchness" concludes the Dharma above. "All" concludes the persons capable of preaching, namely Śākyamuni and the thousand hundred million Śākyamunis. Question: Above, five treasuries are listed; what is the difference among these treasuries? Answer: The first three belong to the three causes of inherent virtue, and the latter two belong to the three causes acquired through cultivation. The wisdom of awakening in the rational nature is called the treasury of the Buddha-mind, which is the revealing cause—like the fire in wood, its nature capable of illumination and function. The direct cause in the rational nature, the essence of the dharmakāya, is all-pervading and immovable like the great earth—like the fire in wood, its innate hot nature. The treasury of precepts in the rational nature, from the side of severing delusions, is the virtue of liberation, corresponding to the conditioning cause—like the fire in wood, its nature that cooks food. "Immeasurable..." means: vows are the revealing cause, because vows arise from wisdom; practices are the conditioning cause, being the conditions for the myriad practices, giving rise to mastery in severing delusions. Buddha-nature is eternal: eternity is the direct cause, because the essence of Dharma is all-pervading. One should know that through cultivation one reveals the nature, and through the nature one gives rise to cultivation; cultivation and nature are non-dual, just as wood produces fire; inside and outside are without difference regarding cultivation and non-cultivation; undivided yet divided, each is divided into three natures; divided yet undivided, they all pervade beginning and end; only by applying the six stages can one avoid confusion and doubt. All who have nature possess the rational three causes; understanding the three without confusion is the verbal three causes; contemplating the three without interruption and entering the five grades of practice is the contemplative three causes; attaining purity of the six faculties and entering the perfect ten faiths is the semblance three causes; breaking delusions beyond the realms and entering the forty-one ranks from the perfect first abode up to equal enlightenment is the partial realization of the three causes; wondrous enlightenment, unsurpassable, is the ultimate three causes. Because principle is as such, they are unified; because phenomena differ, there are six. In the initial mind, principle is confirmed without doubt; at ultimate wondrous enlightenment, there is no confusion. From "thousand hundred million" down, the fourth, the great assembly receiving and practicing, has two parts: first, explaining the receptive capacities of the thousand hundred million worlds receiving and practicing; next, from "if expanded" down, pointing to the expanded version.