[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [天台菩薩戒疏](https://indike.org/pramana/in.bauddha.taisho.1812) › 1.46 # 天台菩薩戒疏 1.46 天台菩薩戒疏 1.46 - **Language:** Classical Chinese ### [1.46](https://indike.org/pramana/in.bauddha.taisho.1812.1.46) 第九、嗔心不受懺謝戒。夫為菩薩，忍辱為懷，而反嗔毒，蘊積內心，傷慈損道。劫功德賊，無過嗔恚，今生微恨，當為大怨，故制重罪。別具六緣：一、有所對上中之境，二、生所對想，三、嗔心不息，四、前人懺謝，五、示不受想，六、前人領解，便犯，闕緣犯輕。就文亦三：初、標名制令止惡，次、制令行善，三、舉過結犯。初亦二：初明犯事，自嗔教他具緣俱重。次明成業中，內心為因，前境為緣，蘊結軌儀為法，以嗔為務名業。次、「而菩薩」下，制令行善，如文。三、「而反」下，舉過結犯。乃至於非眾生者，謂嗔無情也。如人嗔心撲打生活，乃至木石打著脚手，於彼起嗔並非眾生。此舉輕垢為況。以惡口等者，正結過也。 > Ninth: the precept against harbouring anger and not accepting apologies. Now, a bodhisattva takes forbearance as their mental disposition; yet, on the contrary, should the poison of anger accumulate within their mind, it harms compassion and impairs the Path. Among the thieves that plunder merit, none surpasses anger. A slight resentment arising in this life will become a great enmity; therefore, it is established as a major offense. It specifically possesses six conditions: first, there is the object—either superior or intermediate—confronting one; second, one gives rise to the conception of that object; third, the angry mind does not cease; fourth, the other person repents and apologizes; fifth, one displays the conception of not accepting \[the apology\]; sixth, the other person understands \[this refusal\], whereupon the offense is committed. If any condition is lacking, one commits a minor offense. As for the text, it likewise has three parts: first, stating the title and enjoining the cessation of evil; next, enjoining the practice of the good; third, adducing the fault and concluding the offense. The first part also has two aspects: first, explaining the act of violation. Committing it oneself or instructing another, when all conditions are fulfilled, both constitute a major offense. Next, in explaining the consummation of the karma: the internal mind serves as the cause, the object before one serves as the condition, harboring and fixing rigid comportment serves as the method, and taking anger as one's primary activity is called karma. Next, from "Yet a bodhisattva..." onward, it enjoins the practice of the good, as in the text. Third, from "Yet on the contrary..." onward, it adduces the fault and concludes the offense. As for "even toward non-sentient beings," it refers to becoming angry at the insentient. For example, when a person in an angry state strikes at domestic livestock, or even stumbles with their feet or hands against wood or stone and gives rise to anger toward them, these are both non-sentient beings. This adduces a minor defilement as an analogy. By "with harsh speech," etc., it directly concludes the fault. > — English (machine translation) (machine translation) - [Previous: 1.45](https://indike.org/pramana/in.bauddha.taisho.1812.1.45) - [Next: 1.47](https://indike.org/pramana/in.bauddha.taisho.1812.1.47) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1812.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1812~en-mt.1.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1812.1.46](https://indike.org/pramana/in.bauddha.taisho.1812.1.46) · Pramāṇa