天台菩薩戒疏 3.13

3.13

第四十五、不化眾生戒。菩薩弘願誓度無邊，隨所見聞勸發道意，故經云不說菩提名為殺者，道牙損滅莫不因茲，故制犯也。別具三緣：一、對所化境，二、不起慈悲，三、捨不勸導，便犯。就文為三：初標能化之心，遍拔眾苦故云大悲；次「入」下對境立誓；三、「是菩薩」下違制結犯。初如文。次文又三：初示見人，令受歸戒；次「若見」下示見雜類，令發道心；三、「而菩薩」下示令總勸，凡是有情咸發道意。初言「三歸」者，佛法僧寶為世良田，若不歸之，無由得脫，故《法句經》如佛在世，時天帝釋知命將終應受驢報，歸依於佛，禮拜之頃其命便終，託彼驢陰，母驢鞚斷，踏破坏器，被陶師打，胎落即還入天帝身，未逾食頃天帝便活。殯命之而起歸依，尚脫斯報，況復長時。故先勸示令授三歸，次授十戒，三歸是十戒之體故也。餘三如文。

Forty-fifth: The precept against failing to transform sentient beings. The bodhisattva's vast vow is to cross over boundless beings, encouraging the thought of awakening wherever one sees or hears [them]. Therefore the sūtra states that not speaking of bodhi is called killing, for the damage and destruction of the sprout of the path never fails to stem from this; hence the offense is instituted. Specifically, it possesses three conditions: (1) facing beings to be transformed, (2) not giving rise to compassion, and (3) abandoning them without encouraging and guiding; then one incurs an offense. The text has three parts: first, indicating the mind capable of transforming, which is called great compassion because it pulls out all sufferings everywhere; second, from 'entering' downward, making vows in response to circumstances; third, from 'if this bodhisattva' downward, establishing the offense for violating the prohibition. The first is as in the text. The second text also has three parts: first, showing the encounter with humans, causing them to receive the refuges and precepts; next, from 'if one sees' downward, showing the encounter with various kinds of beings, causing them to generate the mind of the path; third, from 'yet this bodhisattva' downward, showing the universal exhortation, causing all sentient beings to generate the intention for the path. In the first part, 'three refuges' refers to the Three Jewels of Buddha, Dharma, and Saṅgha being the fertile field of the world; if one does not take refuge in them, there is no way to attain liberation. Thus the Dharmapada relates: When the Buddha was in the world, the heavenly lord Śakra knew that his life was coming to an end and that he was destined for retribution as a donkey. Taking refuge in the Buddha, while he was making prostrations his life ended, and he was conceived in the womb of a donkey. The mother donkey broke her tether and kicked and destroyed some pots; beaten by the potter, she miscarried the fetus, which immediately returned into the body of the heavenly lord. Before the space of a single meal had elapsed, the heavenly lord revived. If by giving rise to refuge even at the point of death one can escape such retribution, how much more so with prolonged practice! Therefore, one first encourages and instructs them to receive the three refuges, and next confers the ten precepts, because the three refuges are the essence of the ten precepts. The remaining three are as in the text.