Chinese
大正藏第 40 册 No. 1812 天台菩萨戒疏 No. 1812 [cf. No. 1484] 天台菩萨戒疏上 天台沙门明旷删补(草书灭法传者须真) 佛性常住教起从缘缘宜不同故义有广略。或引众释以显异。或破今古验非圆。或以绮饰引文才。或存肤质成深致。莫非为彰教旨四悉适时也。今随所欲直笔销文取舍有凭不违先见。则以天台为宗骨。用天宫之具缘。补阙销释贵在扶文。则诸家参取但自虑遗失。岂敢呈露他人。忽漏视听之缘。幸知源意矣。菩萨戒者运善之初章。却恶之前阵。声闻小行尚自珍敬木叉。大士兼怀宁不精持戒品。故得莲华藏界悬日月以照临。菩提树王开甘露而济乏。千华千百亿卢舍那为本身。十重四十八轻释迦文为末化。不可说法启心地于毛端。不思议光举身华于色顶。于是别圆大士之所同修。八万威仪圣贤以之齐致。况乃恒沙戒品圆三聚而统收。具六位而该摄。既如因陀罗网同而不同。似萨婆若海异而非异。等摩尼之雨宝普洽黎元。譬璎珞以严身功成妙觉。于是五位菩萨莫不赖此因圆。三世如来无不由斯果满。既为道场之直路。只是正觉之良规大矣。盛哉难得而言者也。题云梵网经卢舍那佛说菩萨心地十重四十八轻戒品第十者。梵则从人 当体离染为名。网就喻彰功能立号。意明诸佛对机设教。药病多端如大梵王因陀罗网。故云梵网。经谓经教。诠量分别常住佛性故名为经。卢舍那等者宝梁经翻称为净满。三惑顿尽故名为净。万德俱圆故称为满。满净之智自觉觉他故名为佛。八音宣吐名之为说。菩萨等者谓此戒法轨范妙觉之前因位大士。故标菩萨。菩萨律仪遍防三业心意为主。举一摄诸。譬如大地含摄万物故言心地。十重等者简法异人。禁法虽多不出轻重两类。故云十重四十八轻戒品。第十者案罗什法师所述法相出自梵网经律藏品。梵网大本一百五十二卷六十一品。唯第九品竟明菩萨心地轻重律仪阶位差别。一品两卷。是彼之一故云第十。总而言之梵网经卢舍那佛说菩萨心地十重四十八轻戒品第十。 将释此文七门分别。初明名体。二明宗用。三明教摄。四明受法。五明传译。六略料简。七随文解释。初又二。初释名次出体。初释名者戒之一字也。梵言尸罗亦云毗尼波罗提木叉等此云清凉。灭三惑之过保得解脱也。今言戒者能防三业止三惑非故得名也。大而言之不出四弘三聚成道知法即摄善法。誓断烦恼即摄律仪。愿度众生即摄众生。况一一誓三聚具足。况一一戒备此三心。如持不杀止恶不生遍体离染即摄律仪。法身因也。制行善等知法证真感 报自存即摄善法。报身因也。止恶行善慈悲为本。四悉利物即摄众生。应身因也。此三聚戒依大智度论义通十种。一不缺。谓持十善性戒乃至十重。若毁缺者无堪受用。二不破。三不穿即四十八轻。若毁犯者如器破裂及穿漏也。四不杂念。即欲念不起也。五随道。六无著。谓见真谛理离三界内见思惑也。七智所赞。八自在。此约菩萨利他为智人所赞。九随定。十具足。约证中道首楞严禅。不起灭定现威仪。示十界身随形化物也。此之十种禁防三业通得名戒。轨运身心至涅槃岸又总名乘。故有人天等五乘差别。今之所持约事达理。一刹那心十戒具足。事持前四因缘为境。理持后六了境佛性中道常住。体唯一心。具含凡圣依正因果。虽具而空。无非法界。名之为观。即一心三观。空即空观观性真谛。持于道共无著两戒。具即假观观性俗谛。持于智赞自在两戒。法界佛性即是中观观性中道第一义谛。持于随定具足两戒。故中论云。因缘所生法我说即是空亦名为假名亦是中道义。境智俱心能所冥一。一而不一四六宛然。即约名字观行位初。俱持十戒名为菩萨。次出体者。初发圆心从师请受。身口克诚名为作戒。色心为体。三羯磨竟纳法居怀。作休谢往讫乎未来名无作戒。唯实相心以之为体。故璎珞经云。一切凡圣戒尽以心为体 。心无尽故戒亦无尽。诸大乘经无第三聚。不同声闻律仪非色非心以为戒体。二明宗用者先宗次用。所言宗者要也。趣也。从始至末依体护持。趣期圆果名为宗也。次明用者身佩圣法美德外彰。威仪行成清严轨范肃然可畏。制御三惑使物归信故名为用。三明教摄者释尊一化示身说法有始有终。四种差别。谓三藏教通教别教圆教。三藏具如俱舍婆沙。声闻阶位七贤七圣等殊。缘觉则有值佛不值佛等差别。菩萨则三祇百劫修相好因。并同一毗尼毗昙修多罗三藏之学。乃至菩提树下一念相应。三十四心断界内见思。正习俱尽名之为佛。同僧布萨。无别菩萨律仪。故法华经云。不亲近小乘三藏学者而得三藏之名。即劣应身鹿苑示成丈六金容。乃至方等会中小机所。老比丘像是其佛也。三通教者如方等般若明三乘人共行十地。一干慧地(外凡)。二性地(内凡)。三八人地。四见地(不出观共断见惑与三藏初果齐)。五薄地(三人同断欲界六品思惑与三藏二果齐)。六离欲地(断欲界九品思惑与三藏三果齐)。七已办地(断三界见思尽与三藏罗汉齐)。八支佛地(福德深利能侵习也)。九菩萨地(从空出假侵小习气及界内无知学佛十力等法)。十佛地(一念相应习气永尽与三藏佛齐也)。此等十地前无住行向名。后无等觉妙觉位 现代汉语译本 心无尽，所以戒也无尽。诸大乘经典中没有第三聚（指声闻戒和菩萨戒之外的第三种戒律）。不同于声闻律仪以非色非心作为戒体。 二、说明宗和用，先说宗，再说用。所谓宗，就是纲要，就是趣向。从开始到结束，依据戒体护持，趣向圆满的果位，就叫做宗。其次说明用，就是身上佩戴圣法的美德，向外彰显。威仪行止成就，清净庄严的规范令人肃然起敬，能够制伏三种迷惑，使众生归顺信服，所以叫做用。 三、说明教所摄，释迦牟尼佛一生示现身说法，有始有终，有四种差别，就是三藏教、通教、别教、圆教。三藏教的内容详见《俱舍论》、《婆沙论》。声闻的阶位有七贤、七圣等差别。缘觉则有值佛、不值佛等差别。菩萨则经历三祇百劫修习相好之因，并且共同修习毗尼（Vinaya，律）、毗昙（Abhidharma，论）、修多罗（Sutra，经）三藏之学，乃至在菩提树下一念相应，以三十四心断除界内见思惑，正使和习气都断尽，名为佛。他们也同样参加僧团的布萨（Posadha，每半月举行的诵戒仪式），没有另外的菩萨律仪。所以《法华经》说，不亲近小乘三藏学者，却能得到三藏之名，就是指劣应身在鹿苑示现成丈六金容，乃至在方等会上，小机所见的年老比丘像，就是佛的示现。 三通教，例如《方等般若经》说明三乘人共同修行的十地：一、干慧地（外凡）。二、性地（内凡）。三、八人地。四、见地（不出观，共同断除见惑，与三藏初果相等）。五、薄地（三人共同断除欲界六品思惑，与三藏二果相等）。六、离欲地（断除欲界九品思惑，与三藏三果相等）。七、已办地（断除三界见思惑尽，与三藏阿罗汉相等）。八、支佛地（福德深厚，能够侵除习气）。九、菩萨地（从空出假，侵除小乘习气以及界内无知，学习佛的十力等法）。十、佛地（一念相应，习气永远断尽，与三藏佛相等）。这十地之前没有住、行、向等名称，之后没有等觉、妙觉等位。
English
English version Because the mind is inexhaustible, the precepts are also inexhaustible. In all Mahayana sutras, there is no third category (referring to a third type of precepts besides those of the Sravakas and Bodhisattvas). Unlike the Sravaka Vinaya, which takes non-form and non-mind as the substance of the precepts. Secondly, explaining the essence and function, first the essence, then the function. The so-called essence is the key point, the direction. From beginning to end, relying on the substance of the precepts for protection and maintenance, aiming for the perfect fruition is called the essence. Next, explaining the function is adorning oneself with the virtues of the sacred Dharma, manifesting them outwardly. Accomplishing dignified conduct, the pure and solemn standards inspire reverence, capable of subduing the three delusions, causing beings to submit and believe, hence it is called the function. Thirdly, explaining what the teachings encompass, Shakyamuni Buddha manifested his body and taught the Dharma throughout his life, having a beginning and an end, with four kinds of differences, namely the Tripitaka (three collections) teaching, the shared teaching, the distinct teaching, and the perfect teaching. The content of the Tripitaka teaching is detailed in the *Abhidharmakosha* and the *Mahavibhasa*. The stages of the Sravakas have differences such as the Seven Worthies and the Seven Saints. The Pratyekabuddhas have differences such as encountering a Buddha or not. Bodhisattvas cultivate the causes of the marks and characteristics through three asamkhya kalpas and one hundred kalpas, and together study the three collections of Vinaya (discipline), Abhidharma (doctrine), and Sutra (discourses), until at the Bodhi tree, in one thought of accordance, with thirty-four minds, they cut off the delusions of views and thoughts within the realm, both the direct cause and the habitual tendencies are completely extinguished, and they are called Buddhas. They also participate in the Sangha's Posadha (bi-monthly recitation of precepts), without separate Bodhisattva precepts. Therefore, the *Lotus Sutra* says that one who does not associate with those who study the Tripitaka of the Hinayana, yet obtains the name of the Tripitaka, refers to the inferior manifested body appearing in the Deer Park as a sixteen-foot golden form, and even in the Vaipulya assembly, the old Bhikshu image seen by those of lesser capacity is the manifestation of the Buddha. The shared teaching, such as the *Vaipulya Prajna Sutra*, explains the ten grounds practiced jointly by the three vehicles: 1. Dry Wisdom Ground (outer ordinary). 2. Nature Ground (inner ordinary). 3. Eight-Person Ground. 4. Seeing Ground (not going beyond contemplation, jointly cutting off the delusions of views, equivalent to the first fruit of the Tripitaka). 5. Thin Ground (the three jointly cut off the six grades of desire realm delusions, equivalent to the second fruit of the Tripitaka). 6. Detached from Desire Ground (cutting off the nine grades of desire realm delusions, equivalent to the third fruit of the Tripitaka). 7. Accomplished Ground (cutting off all delusions of views and thoughts in the three realms, equivalent to the Arhat of the Tripitaka). 8. Pratyekabuddha Ground (deep and sharp merit and virtue, able to erode habitual tendencies). 9. Bodhisattva Ground (emerging from emptiness to establish provisionality, eroding the habitual tendencies of the Hinayana and ignorance within the realm, learning the ten powers of the Buddha, etc.). 10. Buddha Ground (in one thought of accordance, habitual tendencies are forever extinguished, equivalent to the Buddha of the Tripitaka). These ten grounds do not have the names of abiding, practice, and turning before them, and do not have the positions of near-perfect enlightenment and wonderful enlightenment after them. --------------------------------------------------------------------------------
Chinese
。三人因果大同名为通教。示胜应身魏魏堂堂如星中月。即通佛相也。菩萨亦同声闻律仪。三别教者如璎珞仁王等经明五十二位。地前属凡名贤。登地属圣。或云七地入无功用。十信数进数退名为外凡。十住入空而断见思及断界外上品尘沙。十行出假断中品尘沙。遍知四教十界药病。十回向位断下品尘沙。向后修中伏外界无明。一分才落即入初地。八相成道。因果迢遰劫数叵量。观行历别别前别后。故名为别。示成报身即其相也。四圆教者圆信三障即是三德。报障即法身。烦恼即般若。结业即解脱。依信起行。三观圆修刹那无间名初随喜品。第二受持读诵。第三解说书写。第四兼行六度。第五具行六度委如法华。此五品弟子圆伏无明。即外凡位。十信之位见思先落。故仁王经云。十善菩萨发大心长别三界苦轮海即内凡位。与别教十住及藏通佛齐。十信后心破于界外一品无明入初住位圆成八相。如华严所辨。与别初地功用一齐。始终总破四十二品界外无明方成妙觉。别而不别妙理无二。故名为圆。上根一生有入初住之义。此之四教约于五时有多有少。华严圆教兼别。鹿苑但一三藏。方等对半明满。四教具足。诸部般若带半明满。通别圆三。今此戒经结华严会。即别圆教轻重顿制菩萨律仪。法华正明佛意。卷权归实唯一圆 现代汉语译本： 三人因果相同，被称为通教。所显示的殊胜应化身，巍峨庄严，如同星辰中的月亮，这就是通教的佛相。菩萨的律仪也与声闻相同。 三别教，如《璎珞经》、《仁王经》等所说，阐明五十二个阶位。十地之前属于凡夫，称为贤位。登地之后属于圣位。或者说，七地菩萨进入无功用行。十信位的菩萨，有时精进，有时退转，属于外凡。十住位的菩萨，入空性，断除见惑、思惑，以及断除界外上品尘沙惑。十行位的菩萨，出假观，断除中品尘沙惑，普遍了解四教十界众生的根器和病症，以便对症下药。十回向位的菩萨，断除下品尘沙惑，之后修习中道观，降伏界外无明。一旦破除一分无明，就进入初地，示现八相成道。其因果极其遥远，所经历的劫数难以衡量。观行经历各不相同，前后有别，所以称为别教。所显示的报身，就是别教的佛相。 四圆教，圆满的信心中，三障即是三德。报障即是法身，烦恼即是般若，业障即是解脱。依信而起修，圆满修习三种观，刹那之间没有间隔，称为初随喜品。第二是受持读诵。第三是解说书写。第四是兼行六度。第五是具行六度，详细内容见《法华经》。这五品弟子圆满降伏无明，属于外凡位。十信位的菩萨，先断除见惑、思惑，所以《仁王经》说，十善菩萨发大心，永远告别三界苦海，属于内凡位，与别教十住位的菩萨以及藏教、通教的佛相同。十信位后心，破除界外一品无明，进入初住位，圆满成就八相成道，如《华严经》所阐述，与别教初地菩萨的功用相同。从始至终，总共破除四十二品界外无明，才能成就妙觉。别教与圆教看似有别，但妙理并无二致，所以称为圆教。上根利智之人，一生之中有进入初住位的可能。 这四教依据五时说法，各有侧重。《华严经》是圆教兼别教。《鹿苑经》只有三藏教。《方等经》对半开显圆教和权教。《般若经》诸部，带有对半开显圆教和权教的性质，兼有通教、别教、圆教。现在这部戒经是结集《华严经》的法会，即是别教和圆教，轻重并举，顿立菩萨律仪。《法华经》正是阐明佛的本意，开权显实，归于唯一的圆教。