天台菩薩戒疏 3.9

3.9

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.