天台菩薩戒疏 2.7

2.7

第五、不教懺悔戒。菩薩愍物，應舉過示人，令其改往，務存清潔，用先正道，下救黎元，上維聖法，以報佛恩，為益甚故制令慎。別具五緣：一、是犯戒之境，二、知彼所犯，三、無別違緣（謂惡律多等），四、作覆藏心，五、共同法事，便犯。就文為二：初標名列事制作，次「而菩薩」下止作結犯。五戒者：一、不殺，二、不盜，三、不邪婬，四、不妄語，五、不飲酒食肉。終身制五，名為五戒。八戒者：一、不殺，二、不盜，三、不婬，四、五同上，六、不坐臥高廣大床，七、不著花香瓔珞及油塗身，八、不自作樂及故往觀聽。（過中食為本也。）此八戒隨受長短，若全若分並皆得也。加捉錢寶及過中食，即十戒也。毀禁者，犯二百五十等。七逆，如下釋。八難者，一、地獄，二、餓鬼，三、畜生，四、北州，五、長壽天，六、世智辨聰，七、諸根不具，八、佛前佛後。此八是果，果由因剋，見所犯因可令懺悔。其因者何？謂毀戒墮獄因；慳貪餓鬼因；無慚畜生因；為求人間長壽，持三歸五戒，即北州因；為求天樂，持八戒等，即長壽天因；不為解脫，集學世俗，防護三業，即世智辨聰因；折損有情身分，毀謗正法，諸根不具因；不思惟修習大小觀法，生佛前佛後因。應學佛慈悲，示令改往。萬行宗趣三德為依，若自若他標心五悔，懺悔居其首，舉一攝諸，故云「應教懺悔」。次文，同住者同處也，貪利等同名同僧利養。布薩者，此云淨住。餘文可見。

Fifth: the precept against not instructing repentance. A bodhisattva pities sentient beings and should point out faults to people, causing them to reform past deeds, taking care to maintain purity, using it to advance the correct Path, rescuing the common people below and maintaining the sacred Dharma above, so as to repay the Buddha's grace; because the benefit is immense, they are enjoined to be prudent. It specifically possesses five conditions: first, there is an object that has violated a precept; second, knowing what they violated; third, there are no other conflicting conditions (meaning evil vinaya adherents being numerous, etc.); fourth, having a mind of concealment; fifth, sharing in Dharma activities together, whereupon the offense is committed. As for the text, it has two parts: first, stating the title, listing the matters, and establishing the action; next, from "Yet a bodhisattva..." onward, prohibiting action and concluding the offense. The five precepts are: first, not killing; second, not stealing; third, not engaging in sexual misconduct; fourth, not lying; fifth, not drinking alcohol or eating meat. Establishing these five for life is called the five precepts. The eight precepts are: first, not killing; second, not stealing; third, not engaging in unchaste conduct; fourth and fifth are the same as above; sixth, not sitting or lying on high, broad, or great beds; seventh, not wearing flowers, perfumes, necklaces, or applying fragrant oils to the body; eighth, not personally making music or intentionally going to watch and listen. (Taking not eating past noon as the basis.) These eight precepts, whether taken for a longer or shorter duration, or taken in full or in part, are all attained. Adding the handling of money and jewels and [abstaining from] eating past noon constitutes the ten precepts. "Violating prohibitions" means violating the two hundred and fifty [precepts] and so forth. The seven cardinal sins are explained below. The eight difficulties are: first, hells; second, hungry ghosts; third, animals; fourth, the Northern Continent; fifth, long-lived gods; sixth, worldly intellectual acumen; seventh, deficient sense organs; eighth, being born before or after a Buddha. These eight are fruits; fruits are determined by causes. Seeing the causes of violations, one may cause them to repent. What are their causes? Violating the precepts is the cause for falling into hell; stinginess and greed are the cause for hungry ghosts; lack of shame is the cause for animals; observing the three refuges and five precepts to seek long life among humans is the cause for the Northern Continent; observing the eight precepts, etc., to seek heavenly pleasure is the cause for long-lived gods; accumulating secular studies and guarding the three karmas without aiming for liberation is the cause for worldly intellectual acumen; injuring the bodily parts of sentient beings and slandering the true Dharma are the causes for deficient sense organs; failing to reflect on and cultivate the great and small contemplation methods is the cause for birth before or after a Buddha. One should emulate the Buddha's compassion and point out faults to make them reform past conduct. The overarching aim of the myriad practices relies upon the three virtues; whether for oneself or others, fixing the mind upon the five repentances takes repentance as the foremost; adducing one encompasses all; hence it says "should instruct them to repent". In the next text, "dwelling together" means sharing the same place; "coveting profit" and so forth refers to sharing the same reputation and the same offerings of the Saṃgha. "Poṣadha" is translated here as pure abiding. The rest of the text is clear.