天台菩薩戒疏 2

English (machine translation) 2

Language: English

2.1

Abridged and supplemented by the Tiantai Śramaṇa Mingkuang.

Next is the explanation of the forty-eight minor precepts. Distinguished from the ten major precepts, they receive the name "minor"; yet they are not without fault and entanglement, and so are called "defilements". Therein are three parts: first, concluding the preceding and introducing the subsequent; next, specific explanations; third, general conclusion. The first is as in the text. Next, the explanation has five parts: first, the thirty [precepts] are treated in three groups; next, the two sets of nine are treated in two groups. The first ten also has two parts: first, the explanation; next, concluding with exhortation and referring to the extensive version. The first explanation has ten precepts:

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First: the precept against disrespecting teachers and elders. In principle, a bodhisattva ought to be humble, reverently providing for all sentient beings; how much more so toward teachers and elders, where slight and arrogance are a severe transgression of conduct? Therefore, this precept is established first. It specifically possesses four conditions: first, they are a teacher or elder; second, knowing them to be such; third, intentionally giving rise to slight and arrogance; fourth, disrespect in body and mind, whereupon the offense is committed. As for the text, it has three parts: first, stating the title and exhorting acceptance; next, from "having already received..." onward, showing practice to enjoin upholding; third, from "Yet a bodhisattva..." onward, prohibiting action and concluding the offense. In the first text, "kings" refers to kings of scattered-grain realms among humans; "wheel-turning [kings]" refers to holy kings of iron, copper, etc. An iron-wheel king rules one world; a copper-wheel king rules two worlds; a silver-wheel king rules three worlds; a gold-wheel king rules four worlds. If those in such noble ranks as civil and military officials do not receive the precepts, ghosts and spirits will not protect them; how could they govern the common populace? Therefore, it exhorts that they should first receive them, and so forth. Regarding "the Buddhas rejoice": by according with the moral discipline of the Buddhas, in principle they should all rejoice. In the next text, regarding "elders" (sthaviras) and so forth: the foremost leaders within the Saṃgha, who skillfully guide the great assembly, also possess the meaning of "teacher". Upādhyāyas and ācāryas have been briefly explained above. Sthaviras who are fellow students are called "great fellow students"; sharing the same right view is called "same view"; sharing the same practice is called "same practice". From "Yet a bodhisattva..." onward, prohibiting action and concluding the offense. Regarding "an arrogant mind", etc.: regarding oneself as superior is conceit (kīla); slighting others is arrogance (māna). Both are called delusion; because of desisting from filial compliance, one is conceited and arrogant. From "taking one's own..." onward, adducing the heavy to illuminate the light: one should even sell one's own body to repay the blessing of approaching realization; how much less should one give rise to slight and arrogance? Hence the offense is concluded. The seven treasures are: first, gold; second, silver; third, lapis lazuli; fourth, crystal; fifth, red pearl; sixth, mother-of-pearl; seventh, agate. "A hundred things" generally adduces all that one possesses. "If not so" means if one is not filially compliant, reverent, offering support, and the like.

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Second: the precept against drinking alcohol. Alcohol is a medicine of stupor and madness; grave faults arise from it, and so the offense is established. It specifically possesses four conditions: first, it is genuine alcohol; second, the conception that it is genuine alcohol; third, there is no circumstance of severe illness; fourth, it enters the mouth, whereupon the offense is committed. In the Vinaya, mistaken drinking is not included [as an offense], whereas this text specifically establishes [the offense for doing so] "intentionally". As for the text, it again has two parts: first, stating the title, adducing the fault, and enjoining the cessation of evil; next, from "if intentionally..." onward, the bequeathed injunction concluding the offense. First, regarding "vessels of alcohol": empty vessels that hold alcohol. If even empty vessels incur an offense, how much more so urging others to drink? Emerging from the hells, the retribution is to be born among miscellaneous species, even earthworms; hence it says "without hands". Even instructing others to drink is impermissible; how much less drinking it oneself? Therefore, both are concluded as offenses. Concluding the offense may be understood.

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Third: the precept against eating meat. In principle, a bodhisattva forgets their own body to aid living beings; how can they instead consume the bodily parts of sentient beings? Therefore, the offense is established. It specifically possesses three conditions: first, it is the flesh of a sentient being; second, giving rise to the conception of meat; third, it enters the mouth, whereupon the offense is committed. As for the text, it has two parts: first, stating the title, displaying the fault, and enjoining the cessation of evil; next, from "if intentionally eating..." onward, the delivered injunction concluding the offense.

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Fourth: the precept against eating the five pungent roots. A bodhisattva's dwelling and bodily and vocal actions should be fragrant and pure; if they instead consume foul-smelling, defiling things, the worthy and holy will distance themselves from them; therefore, an offense is established. It specifically possesses four conditions: first, they are the five pungent roots; second, the conception that they are the five pungent roots; third, there is no circumstance of severe illness; fourth, eating them, whereupon the offense is committed. As for the text, it has two parts: first, identifying the person and listing the names, enjoining the cessation of evil; next, from "if intentionally..." onward, violating the injunction and concluding the offense. In the first text: first, garlic (popularly called hu); second, leeks (that is, jiu, xie, etc.); third, scallions (simply cong, etc.); fourth, chives (wild garlic, etc.); fifth, asafoetida (lao-xi, cao-ji). Next, concluding the offense, as in the text.

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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.

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Sixth, the precept against not supplying provisions and requesting the Dharma. That which the Buddhas take as their teacher is the so-called Dharma; honoring others and esteeming the Dharma, one advances in the Way with a humble mind. Yet, conversely, to be arrogant and disdainful, slighting people and the Dharma—the loss of the root of the Way invariably stems from this, which is why an offense is instituted. It specifically comprises four conditions: first, seeing a person of Mahāyāna understanding and practice; second, knowing them to be such; third, intentionally giving rise to a haughty mind; fourth, failing to make offerings and request the Dharma; whereupon one commits an offense. The text has two parts: first, designating the name, recounting the facts, and encouraging action; next, concluding the offense for stopping what should be done. In the first part, 'hamlet' (邑) means a village; thus when Guan Zhong served as prime minister of Qi, thirty households made up one hamlet. 'Three periods' means the morning meal, the midday meal, and untimely gruels and drinks. Regarding 'feeding them three ounces of gold a day, etc.', this adduces what is heavy to illustrate what is light. In the final age, those who know the Dharma substitute in the Buddha's place. Sadāprarudita broke open his marrow for Dharmodgata, and Sudhana forgot his weariness throughout the dharmadhātu; how much more should one relinquish gold and the like? The intent is to make the sentiment of esteeming the Dharma profound, adduced merely as an illustration. 'Three periods' means dividing a single day into beginning, middle, and end. From 'if one does not' onward, it concludes the offense for stopping what should be done, as in the text.

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Seventh, the precept against laziness and refusal to listen to the Dharma. A beginner bodhisattva faces a wall regarding all things; in principle they must seek teachers in the four directions to study the Way. Yet, conversely, when there are lectures in their dwelling place they do not listen, day and night harboring confusion and indulging their body and mind in laxity. Having received the offerings of the faithful in vain, the recompense falling due will belong to none other than themselves; hence an offense is instituted. It specifically comprises four conditions: first, not understanding the Dharma oneself; second, there being a place where the Mahāyāna is lectured; third, knowing oneself that it exists; fourth, intentionally not listening and receiving it; whereupon one commits an offense. The text has two parts: first, designating the person and Dharma, listing the places, and encouraging listening and receiving, which is instituting action to accomplish upholding; next, from 'if one does not' onward, concluding the offense for stopping what should be done, to be understood by analogy with before and after. When the first part says 'those who lecture on the Dharma', it generally designates the teachings of precepts, concentration, and wisdom. From 'vinaya' onward, it lists them separately. Vinaya is the vinaya, mostly explicating the learning of precepts; sūtras explicate concentration and wisdom; these are the great three learnings. The next part can be understood.

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Eighth, the precept against turning away from the correct and heading toward the deviant. The mind of the great bodhisattva is Buddha-nature; to turn one's back on the Mahāyāna to practice and study the deviant and the lesser—its sin surpasses the seven heinous acts, making one an associate of externalists; hence an offense is instituted. It specifically comprises four conditions: first, it being the Mahāyāna teachings of precepts, concentration, and wisdom; second, conceiving them as such; third, one's words deviating and mind turning away; fourth, abandoning the perfect and studying the biased; whereupon one commits an offense. The text has two parts: first, designating the mind and mouth turning away from the correct; next, from 'yet receiving and upholding' onward, adducing the fault to conclude the offense. In the first part, as for 'eternal sūtras and vinaya, etc.', they are all Mahāyāna explicating the principle of the true mark, hence called 'eternal'. When the text says 'evil views', the evil of the emptiness side of the two vehicles and the evil of the existence side of externalists are both called evil. Thus in the Nirvāṇa Sūtra, Kāśyapa recounted of himself that before hearing the four virtues of the perfect and eternal, he was a person of wrong views; is what is wrong not evil? The four words 'yet receiving and upholding' head the various phrases below. As for 'receiving and upholding all prohibitive precepts', they are not correct deportment; precepts of chickens, dogs, and the like are not for liberation, and are all called wrong views. Wrong views encompass many things, which is why it says 'all', and so forth.

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Ninth, the precept against failing to care for the sick and suffering. The bodhisattva's essence is great compassion; seeing sickness and not rescuing damages compassion on both sides, and retreating from bodhi truly stems from this. It specifically comprises four conditions: first, it being the suffering of sickness; second, perceiving it as the suffering of sickness; third, lacking conditions such as being ill oneself; fourth, departing with a mind of aversion; whereupon one commits an offense. The text has two parts: first, designating the name, recounting the facts, and instituting action; next, from 'yet a bodhisattva' onward, concluding the offense for stopping what should be done. When it first speaks of 'eight fields of merit', the Three Jewels are three, parents are five, sixth is the sick person, seventh is digging wells along desolate roads, and eighth is building bridges at crossings. Noble beings of the four fruits, upādhyāyas, and so forth are all subsumed under the Jewel of the Saṅgha; thus in Mahāyāna sūtras both bodhisattvas and those of the two vehicles are called Saṅgha. This is taken from what is especially critical to relieve, not from the rich or thin quality of the field of merit. It is also like in the Lotus Sūtra where the sin of reviling the Buddha is light, but the sin of disparaging a human is heavy; because a physical body depending [on external causes] readily shifts its mind when encountering conditions of praise or disparagement. The next part can be seen.

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Tenth, the precept against keeping various killing instruments. Implements for harming living beings are called killing instruments; concealing, storing, and keeping them is called keeping. Bodhisattvas should always give away all their possessions; to keep killing instruments instead with the intent of harming sentient beings increases sin day and night, termed an evil unmanifest [act]; therefore it is instituted. It specifically comprises four conditions: first, being killing instruments; second, knowing them to be such; third, lacking an exceptional allowance (in the vinaya there is an allowance to keep them to deceive bandits); fourth, intentionally keeping them past a day; whereupon one commits an offense. The text has three parts: first, designating the name, listing the matters, and instituting prohibition; second, adducing what is heavy to illustrate what is light; third, concluding the offense for violating the institution. When it first says 'knives, staves, etc.', those originally fashioned to harm living beings are what is meant. Any weapon of killing must not be kept, hence it says 'all'. Next, from 'yet a bodhisattva' onward, it adduces what is heavy to illustrate what is light. The vinaya states: 'If hostility is removed with hostility, hostility is never removed. Only by resolving hostility does hostility cease.' If an enemy has not yet harmed one, one should sincerely respect and support them; if one has already been harmed, understanding past karma oneself and that enmity reciprocates enmity, one repays it; conversely, if someone intentionally kills one's parents, it is instituted that one must not retaliate. From 'if intentionally' onward, it concludes the offense for violating the institution.

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From 'such' onward, it concludes the exhortation and points to the broader text. As for 'six chapters', the large text of the Brahmajāla has a 'Chapter on the Six Sixes'; it is feared this is a chapter title, named 'Chapter on the Six Sixes' because that chapter clarifies the six-six dharmas such as the six sense bases. That text still explains them extensively, which is why it points to it.

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The second twenty [precepts] are divided into two parts: first, the explanation; next, concluding the exhortation and pointing to the broader text. The first part has ten of its own:

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First, the eleventh precept, against conveying state missions. Passing along communications back and forth is called conveying state missions. 'Mission' (命) means an envoy (使); carrying out the command of a superior is called serving as an envoy. In principle, a bodhisattva should quiet conditions and advance in their practice, harmonizing disputes and cherishing compassionate rescue. Now, instead, to convey envoys to the four quarters and join in battle already constitutes wrong livelihood and thoroughly contradicts the demeanor of the Way; therefore it is instituted. It specifically comprises four conditions: first, two countries and two armies; second, for the sake of material gain, etc.; third, transmitting words between them; fourth, the two countries joining in battle; whereupon one commits an offense. The text has two parts: first, designating the person and listing the fault. 'Raising an army' (興師, pronounced suolei) refers to generals and commanders. Next, from 'yet a bodhisattva' onward, it adduces the comparison and concludes the offense. 'State bandits' refers to bringing people together to kill one another, which is identical in meaning to bandits.

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Twelfth, the precept against trading that harms compassion. When bodhisattvas support their bodies, in principle they must do so in accord with the Dharma, not contravening compassionate rescue. Now, to trade in human beings and livestock, and to buy and sell coffins, invites worldly reproach and ridicule, deeply defying the aspirations of the Way; hence an offense is instituted. It specifically comprises four conditions: first, being unlawful items; second, knowing them to be such; third, engaging in trade; fourth, the matter being accomplished; whereupon one commits an offense. The text has two parts: first, designating the name and revealing the fault; next, adducing the fault and concluding the offense. When it first mentions 'free people and slaves', the two classes are different; kidnapped by others, they are traded from person to person. If one kidnaps them, it is subsumed under the precept against stealing. The 'six domestic animals' are oxen, horses, pigs, sheep, chickens, and dogs, spoken of tentatively based on domesticated ones. Next, from 'if intentionally' onward, it concludes the offense, as in the text.

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Thirteenth, the precept against defaming others with baseless major sins. Lacking seeing, hearing, or suspicion is called baseless. Fabricating major sins against someone is called defamation. Bodhisattvas should exercise their minds to praise one another, causing the Dharma gate to be gloriously manifest and superior virtues to be displayed outwardly. Now, conversely, to fabricate accusations and defile the worthy and good invites external ridicule and ugliness, and causes not slight vexation to its object; hence an offense is instituted. It specifically comprises eight conditions: first, the other person having committed no such deed; second, knowing they have not committed it; third, lacking seeing, hearing, or suspicion; fourth, knowing one lacks seeing, hearing, or suspicion; fifth, giving rise to an evil mind; sixth, mentally fabricating major sins against them; seventh, having a specific object; eighth, the verbal expression being distinct; whereupon one commits an offense. The text has three parts: first, designating the name and revealing the fault; second, teaching the arising of the antidote; third, adducing the fault and concluding the offense. When it first says 'evil mind', being jealous of the worthy and envious of the capable, not acting for their benefit, are all called evil. As for 'free people, etc.', having no evil in external appearance is called free; being gentle and pliant in internal mind is good. Those who use the Mahāyāna teachings of precepts, concentration, and wisdom to regulate themselves and regulate others, receiving, upholding, reading, reciting, expounding, and copying them, are all called Dharma masters. Those from whom one has received instruction, the three venerable ones and seven witnesses, and those who rely on the supreme scriptures, are all subsumed under teacher-monks. In the final age, the Buddha's Dharma is entrusted to kings, ministers, officials, and people of noble influence; the debt of their external protection must constantly be carried upon one's crown, vows and practices supporting one another, unforgotten for a moment; how could one allow defaming them? Next, from 'toward parents' onward, it teaches the arising of the antidote. Being filial and compliant to superiors and compassionate to inferiors, having received the Buddha's precepts, one regards teachers and monks as kindred to the six relations; thus it says 'parents, etc.', meaning an upādhyāya is like a father or mother, and an ācārya is like uncles and brothers. Third, from 'yet conversely' onward, it adduces the fault and concludes the offense. 'Falling into disagreeable places' is another name for hell. Speaking defamation of others to diminish their spirits is called disagreeable; this is the cause. Reaping future retribution in the three destinies, where things disagree with one's own wishes, is the fruit.

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Fourteenth, the precept against setting fires to burn. The nature of fire is to incinerate and sweep away; its harm to things is not light. When it is already not the appropriate season, how could one permit setting it intentionally? Therefore an offense is instituted. It specifically comprises five conditions: first, being mountains and forests; second, knowing them to be such; third, the sin of giving rise to an evil mind; fourth, not being the permitted season; fifth, intentionally setting it; whereupon one commits an offense. The text has three parts: first, designating the name and listing the fault; next, from 'must not' onward, directly instituting the prohibition of evil; third, from 'if one intentionally burns' onward, concluding the offense for violating the institution. The first part also has two aspects: first, listing ownerless property. When it first says 'evil mind', it means vengeance, jealousy over wealth, hunting, and so forth. In order to protect life, sentient and insentient beings flourish at this time, which is why a season is instituted. Next, from 'if one burns' onward, it lists owned property, considered from the side of damaging property, without regard to season. The second and third are as in the text.

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Fifteenth, the precept against teaching methods that contravene the school. Conferring models of conduct on people is called teaching methods; contradicting what was originally studied is called contravening the school. The great bodhisattva's broad vow requires conferring the Mahāyāna, causing the masses of beings to return to the source, without cutting off the Three Jewels. Now, conversely, to teach the deviant and the lesser, entangling and drowning the other person—the emotional fault is not light, which is why it was instituted by the sage. Thus the Vimalakīrtinirdeśa states: 'With a mind of great compassion, praise the Mahāyāna, mindful of repaying the Buddha's kindness, not cutting off the Three Jewels, and only then expound the Dharma.' It specifically comprises four conditions: first, facing the object; second, giving rise to an evil mind; third, teaching deviant and lesser dharmas; fourth, the other person receiving and accepting them; whereupon one commits an offense. The text has two parts: first, designating the name, recounting the matters, and instituting the teaching of the Mahāyāna; next, from 'yet a bodhisattva' onward, adducing the fault and concluding the offense. When it first says 'from' (自), it means starting from; beginning from 'disciples of the Buddha' and ending with 'all'. 'Causing them to give rise to the bodhi mind' applies broadly to the initial mind. Next, listing the three stations, the ten grounds and so forth are briefly treated and should all be made known, which is why it says 'each and every', etc. The next part can be seen.

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Sixteenth: the precept against preaching topsy-turvy for the sake of profit. Seeking wealth through the Dharma is termed 'seeking profit'; lacking proper order between before and after is termed 'preaching topsy-turvy'. Emptying oneself to benefit beings is the original intent of a bodhisattva; proclaiming and encouraging in accord with the teachings does not contravene the sage's intent. Now, on the contrary, one seeks wealth and profit, preaches the true vehicle topsy-turvy, produces [teachings] out of one's own conceit, and falsely calls them the Buddha's teaching. This both incurs sin and transgression, and plunges both oneself and others into ruin; hence the transgression is instituted. It specifically comprises four conditions: 1. there is a person seeking the Dharma; 2. one understands the Great Dharma oneself; 3. [doing so] for the sake of gain and offerings; 4. reversing the true Dharma—then one commits an offence. In terms of the text, there are three [parts]: first, naming [the precept] and enjoining study; next, from 'seeing later' onward, teaching the method of transformation to be used; third, from 'yet a bodhisattva' onward, adducing the fault and concluding the offence. In the first [part], the words 'good intention' mean that arousing the aspiration in relation to principle to benefit both oneself and others is termed a good intention. First it enjoins collecting and studying the bodhisattva's vinaya deportment, hence it says 'the Mahāyāna', etc.; next it directs one to expound and instruct beings, hence it says 'broadly opening and explaining the flavor of the meaning'. The purport that is expressed is the 'meaning'; when the principle of the meaning is agreeable to the spirit, it is termed 'flavor'. Next, within the method of transformation taught to be used, it first directs one to preach ascetic practices for them, the intent being to make them value the Dharma and make light of life, not meaning that they should immediately abandon body and life or burn their bodies, arms, or fingers. If they immediately abandon the body, for whom is the Dharma preached? Next, from 'after that' onward, it teaches the procedure for preaching the Dharma to them. As for 'in proper sequence', the stages and ranks of the perfect vehicle have practice and understanding clearly manifest. It is not like the blind who say there is no cultivation or realization; having become confused about the ultimate and the conventional, their threefold training loses proper deportment: they preach what is a transgression as non-transgression, what is not a transgression as transgression, treat emptiness as existence, and speak of existing phenomena as empty. Yielding to beings while contravening the sage, with an intention focused on unprincipled seeking, this is not in proper sequence. Not being in proper sequence is termed 'topsy-turvy'; hence the offence is concluded. As for 'slandering the Three Jewels', preaching that the Three Jewels are empty, or turning one's back on the sūtras as screens, all arise from this. How could any slander surpass this?

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Seventeenth: the precept against seeking wealth by relying on power. Relying on official authority is termed 'relying on power'; begging and demanding things is termed 'seeking wealth'. Bodhisattvas by principle ought to provide for and aid all beings, sparing neither body nor life, without grudging the least hair; now, on the contrary, one relies on prominent persons to forcefully beg for wealth and objects, pressing and tormenting the person before one without regard for propriety; therefore the sage instituted [this precept]. It specifically comprises six conditions: 1. [acting] for oneself for fame and gain; 2. being close to kings and the like; 3. relying on power; 4. pressing and tormenting to seek wealth; 5. the person before one forcefully gives it; 6. receiving it—then one commits an offence. In terms of the text, there are two [parts]: first, naming [the precept] and listing the faults; next, from 'completely lacking' onward, adducing the fault and concluding the offence. In the first [part], the words 'for oneself', etc., mean seeking fame and gain to protect oneself. As for 'evil seeking', using wrong livelihood to sustain oneself is collectively termed 'evil'. Seeking without satiety is therefore called 'seeking much'. In the next text, the words 'lacking a compassionate mind' mean giving rise to affliction toward the object [person] is termed lacking a compassionate mind. Not following the Buddha's teaching to have few desires and be content is termed lacking filial piety.

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Eighteenth: the precept against acting as a master while ignorant. Being devoid of what one should understand is termed 'ignorant'; falsely claiming to be a model for beings is therefore termed 'a master'. Bodhisattvas by principle ought to conceal their fame and hide their virtue, deferring benevolence in all matters; now, on the contrary, without study and being ignorant, one feigns to be a master and model, burdening both oneself and others; hence the sage instituted [this precept]. It specifically comprises four conditions: 1. one's nature is not dull-witted; 2. intentionally not training and studying; 3. concealing folly and feigning wisdom; 4. taking oneself to be a master to others—then one commits an offence. In terms of the text, there are three [parts]: first, naming [the precept] and enjoining study; next, from 'yet a bodhisattva' onward, showing their faults; third, from 'one by one' onward, adducing the fault and concluding the offence. The first text generally enjoins the threefold training, hence it says 'the twelve divisions of the canon'. Next, from 'day and night' onward, it specifically enjoins reciting the precepts. As for the 'twelve divisions of the canon', their new name is the twelve divisions of teaching; this means that the Great and Small teachings each have their divisions, and opening the provisional to reveal the real, none is other than the one perfect [teaching's] twelve divisions. 1. Sūtra, translated here as 'root of Dharma', which is prose direct discourse. 2. Gāthā, translated here as 'unrepeated verse', which is an isolated verse, such as 'thoroughly penetrating the characteristics of sin and blessing', etc. 3. Itivṛttaka, in Sanskrit called itivṛttaka, which is recounting the past events and causes of others. 4. Jātaka, in Sanskrit called jātaka, which is the Buddha himself recounting the events of his births during the causal stage. 5. Adbhutadharma, in Sanskrit called adbhutadharma, which is when the Buddha manifests divine transformations and sentient beings are astonished, hence obtaining this name. 6. Nidāna, in Sanskrit called nidāna, which is instituting precepts based on events, or preaching based on inquiries. 7. Avadāna, in Sanskrit called avadāna. 8. Geya, translated here as 'repeated verse', verses that reiterate the prose. 9. Upadeśa, translated here as 'discussions', back-and-forth questions and answers. 10. Vaipulya, in Sanskrit called vaipulya, which is the principle of broad equality. 11. Udāna, in Sanskrit called udāna, unprompted discourse. 12. Vyākaraṇa, in Sanskrit called vyākaraṇa, conferring predictions. Therefore one knows that this precept concludes that the Avataṃsaka Sūtra universally contains the twelve; by reflecting on this it can be known. As for 'the nature of Buddha-nature', understanding the principle is precisely Buddha-nature, and Buddha-nature is precisely my nature, hence it is said. Because it is the fundamental source of the precepts, it is specifically raised. In the next text, the word 'verse' is briefly explained as above. 'Causes and conditions' means that the ten major precepts and the rest each have their causes and conditions. Third, adducing the fault and concluding the offence, is as in the text.

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Nineteenth: the precept against estranging the worthy and good. Having an endowed nature that is gentle and compliant is termed 'worthy and good'; causing division between this and that is therefore termed 'estranging the good'. Reconciling disputes and settling litigations is what is proper for a bodhisattva; now, on the contrary, one creates estrangement, deceives and slanders, obstructing and abandoning correct practice; hence the sage instituted [this precept]. It specifically comprises four conditions: 1. it is a worthy and good [person]; 2. giving rise to a divisive mind of double-tongued speech; 3. carrying words back and forth; 4. the person before one understands—then one commits an offence. As for the term bhikṣu: a mendicant, one who destroys afflictions, and one who frightens Māra; from beginning to end he is called a bhikṣu.

2.24

Twentieth: the precept against failing to rescue living beings. It specifically comprises four conditions: 1. seeing the killing of living beings; 2. lacking a compassionate mind; 3. there is death, decline, or adversity; 4. there is a Dharma master in accord with the Dharma whom one does not invite to explain—then one commits an offence. In terms of the text, there are two [parts]: first, naming [the precept] and narrating the matter; next, from 'if one does not' onward, concluding the offence of omission and commission. The first also has two: first, explaining the compassionate rescue of those who are not kin; next, from 'if parents' onward, explaining the compassionate aiding of the six relations. In the first, the words 'all earth and water', etc., mean that sentient beings' bodies all partake of the four great elements; although past and present differ, what is partaken of is no different, so killing their present four great elements is precisely killing my own former body from the past. The remaining two are as in the text.

2.25

Next, from 'in this way' onward, concluding with an exhortation and indicating its breadth, is as in the text.

2.26

The third [group], the [precepts from] twenty-first to thirtieth, has two [parts]: first, specific explanations; next, concluding with an exhortation and indicating their breadth. The first text itself has ten:

2.27

Twenty-first: the precept against taking vengeance without compassion. Action contrary to bestowing joy is termed 'lacking compassion'; an intentional mind to avenge a grievance is termed 'taking vengeance'. Bodhisattvas by principle ought to be equal toward enemies and friends, constantly harbor forbearance, and never abandon compassion; now one actually retaliates to vent anger, sinking into the ocean of suffering through kalpas of reciprocal vengeance. How could such a one be called someone who has left household life to enter the path? Hence the sage instituted [this precept]. It specifically comprises four conditions: 1. it is an adversarial object; 2. giving rise to a mind of anger; 3. initiating expedients; 4. the vengeance being completed—then one commits an offence. In terms of the text, there are three [parts]: first, naming [the precept], raising the fault, and enjoining restraint; next, from 'even not' onward, using the minor to illustrate the major; third, from 'yet one who has left household life' onward, adducing the fault and concluding the offence. In the first, the words 'killing living beings to avenge [killing] living beings' mean that killing life and preserving life are forever contrary; it runs contrary to the Buddha's teaching, and there is no way for grievances to cease; hence it says 'not in accord with the filial way'. In the next text, the words 'even not', etc., mean that those who have left household life are prohibited from keeping [animals], while householders are permitted to keep them, but may not unreasonably beat or scold them to generate karma. 'How much more so intentionally', etc., directly illustrates retaliation. Since all men and women are my parents and my past bodies, now retaliating by killing them corresponds in principle to [injuring] traces; hence it is generally spoken of as the seven major offences, with the addition of one minor defilement. In the third, concluding the offence, some versions lack the words 'one who has left household life'. Tiangong says: based on the large version of the Brahmajāla Sūtra, they should be present; all who arouse the great mind and receive the bodhisattva precepts are termed 'bodhisattvas who have left household life'. Hence the Vimalakīrtinirdeśa says: 'Now, one who has left household life does so for unconditioned dharmas', etc. (and so forth).

2.28

Twenty-second: the precept against slighting and disrespecting a Dharma master. Instructing with proper standards is termed being 'a Dharma master'; intentionally failing to be reverent is termed 'slighting and disrespecting'. Bodhisattvas by principle ought to make light of life and value the Dharma: [the Bodhisattva in the] Snowy Mountains inquired of a demon; the Lord of the Devas bowed to an animal as master. Arrogance is like a high mountain where rainwater cannot stay; humility is like the river and sea where ten thousand streams converge. Now, casting aside what [the master] knows and looking at their clan and caste causes one to lose the great benefit of the Dharma; hence the sage instituted [this precept]. It specifically comprises four conditions: 1. a new trainee who is ignorant; 2. the other is of lowly status yet has virtue; 3. relying on oneself and giving rise to arrogance; 4. not going to consult and receive [the teaching]—then one commits an offence. Previously it explained not listening when an exposition is being given; here it prohibits not going separately to consult and receive. In terms of the text, there are three [parts]: first, naming [the precept] and raising the fault; next, from 'that Dharma master' onward, setting forth the object that is slighted; third, from 'yet the new trainee' onward, adducing the fault and concluding the offence. In the first, the words 'possessing wisdom', etc., mean understanding and knowing worldly dharmas without needing to read a text twice, hence called 'clever'; having held official posts is called 'noble'; being of a sage clan of the current age is called 'great lineage'; having penetrated the classics and histories is called 'great understanding'; attracting worldly wealth and food is called 'great blessing'. From 'abundant wealth' onward, it explains the meaning of great blessing. From 'by means of this' onward, it summarizes the intention of arrogance. 'By means of' is like 'using'—using this 'cleverness' up to 'great blessing' to give rise to arrogance. The next text can be seen. In the third, concluding the offence, the words 'the supreme truth' refer to the principle of the perfect and eternal, which is the root of teaching and practice, hence it is specifically highlighted. A teaching and practice without reliance is not a good master.

2.29

Twenty-third: the precept against slighting others and preaching erratically. Bodhisattvas by principle ought to gather beings with humility, not dreading toil; now one actually relies on prominent persons, relying on power to treat beings lightly; hence the transgression is instituted. It specifically comprises four conditions: 1. professing oneself to belong to the Mahāyāna; 2. a new trainee inquiring; 3. relying on power to slight and disrespect; 4. not answering well—then one commits an offence. In terms of the text, there are three [parts]: first, explaining the person seeking the Dharma; next, from 'if the Dharma master' onward, explaining the aspect of self-reliance; third, from 'yet the new trainee' onward, adducing the error and concluding the offence. In the first text, it first explains the time, hence it says 'after the Buddha's parinirvāṇa'. Arousing the mind of the perfect three cumulative [precepts] and four universal [vows] is why it says 'good'. The words 'before various [images]', etc., show the supreme object, for a sūtra says: 'Venerating an image as the true Buddha, the blessings obtained are likewise so.' Establishing a resolve for oneself before a Buddha image and receiving the precept-category is termed 'self-vowal'. Auspicious signs will be explained below. 'Then obtaining the precepts' means that after obtaining the auspicious sign, one personally receives the three refuges, personally proclaims repentance, personally receives the ten precepts, and personally recites the karmans; it merely comes from one's own mouth, differing from [receiving from] a master. The words 'if present', etc., explain that because the precepts exist from the master's person, auspicious signs are not required. The remaining two are as in the text.

2.30

Twenty-fourth, the precept against abandoning the true and collecting the false. In principle, a bodhisattva should rely on the definitive meaning, discard the rubble and potsherds of ordinary persons and the Hīnayāna, and take up the wish-fulfilling jewel. Here, on the contrary, one turns away from the true and collects the false, causing grave hindrance to the Path; hence the violation is instituted. It has three specific conditions: (1) there is the Mahāyāna, (2) one does not cultivate or study it, and (3) one collects the heterodox and the Hīnayāna; then it is violated. In the text there are three parts: first, it generally indicates the name and enumerates the dharmas that are not to be collected; next, from 'Yet abandoning' below, it adduces an analogy to show the abandonment of the correct and the study of the heterodox; third, from 'This cuts off' below, it points out the wrong and concludes the offense. As for 'right views' at the outset: right view is the wisdom that can know; the right nature is the objective realm that is conditioned; the right dharmakāya is the non-duality of realm and wisdom, manifesting forms in response to beings such that none is not the right Dharma. Thus the sūtra says: 'My present body' is none other than the dharmakāya. The doctrines expounded by the Mahāyāna reach their ultimate principle here; from cause to effect, nothing goes beyond the three bodies. Therefore, by pointing out the failure to learn it, [the text] encourages one to cultivate and practice it. In the next passage, the unmanifest aids to the Path—the dharmas of the seven categories—are likened to the seven treasures; other than these, what is not the perfect and real path is entirely termed 'wrong views.' Because one does not embody the provisional, an offense is concluded. If one penetrates that the provisional is identical to the real, conforming to the Buddha's salvific mode, applying the four siddhāntas timely, and practicing both the primary and auxiliary in harmony, then the heterodox and the correct share a single principle, and this is outside the scope of violation. A sūtra says: 'Arising by means of expedient methods—this is the bodhisattva's understanding.' In the third part, concluding the offense, as for 'cutting off the Buddha-nature': the nature-principle universally pervades both the biased and the perfect. When the mind creates distinctions, abandoning this to study that, the nature of the three causes is practiced without being brought into manifestation; hence it is called 'cutting off.' The virtue of the nature is innate, eternal, and unchanging; how could there be any cutting it off? Here, the fault is concluded as an offense from the standpoint of cultivation and attainment.

2.31

Twenty-fifth, the precept against failing to harmonize the assembly skillfully. Regulating Dharma companions so that their activities and retirements obtain their proper places is called harmonizing the assembly. Directing them in violation of the precepts is called 'not skillfully.' Since one is a leader of the assembly, one must conform to regular deportment, safeguard property, and skillfully harmonize disputes and litigations. Now, on the contrary, one instructs and entices them into what is contrary to Dharma, causing estrangement among the monastics; hence the noble one instituted [this precept]. It has three specific conditions: (1) oneself being the head of the assembly, (2) having no mind of compassion and protection, and (3) causing disharmony in the assembly and damaging the property of the Three Jewels; then it is violated. In the text there are three parts: first, it lists the heads of the assembly; next, from 'should give rise to' below, it enjoins them to act in accordance with the Dharma; from 'Yet on the contrary' below, it concludes the offense for defying the regulation. The first part specifies the period: after the Tathāgata's parinirvāṇa, the maintenance of the bequeathed Dharma depends fundamentally upon the heads of the assembly, and therefore they are specifically singled out. First, the person who transmits the teaching is called the master of Dharma preaching; second, the person who maintains [the establishment] is called the master of Dharma practice; third, the one who superintends the residence of the assembly is called the master of the monastic quarters; fourth, the one who guides internal and external matters to repair stūpas and monasteries is called the master of edification; fifth, the one who transmits the essentials of dhyāna is called the master of seated meditation; sixth, the one who leads the assembly on pilgrimages is called the master of traveling. In the next passage there are two meanings: first, enjoining them to harmonize the assembly; second, enjoining them to guard the property. In the third part, concluding the offense: because one fails to instruct the assembly according to Dharma, causing oneself and others to use what should not be used, this is called 'without measure.' If oneself has no intention to steal, it is concluded merely as a minor defilement. But if one enriches oneself or mixes together [the distinct properties of] the Three Jewels, then, just as in the Śrāvaka vehicle, mutual misapplication constitutes a major offense.

2.32

Twenty-sixth, the precept against failing to observe proper form when receiving guests. All Śākyan companions are guests beyond the mundane realm, their robes and bowls accompanying them. According to the principle where the dharmadhātu serves as the host, receiving them has its proper method, in the hope of relieving their fatigue and supplying what they lack. Now, however, the administrator transgresses the monastic rules: the collective provisions are unequal, the fellowship under the same teacher is permanently disrupted, the turn within the saṃgha of the ten directions is established in vain, and both wealth and the Dharma are lost. Therefore the noble one instituted [this precept]. It has four conditions: (1) residing beforehand in the monastic quarters and the like, (2) there being a monastic bodhisattva monk, (3) knowing this to be so, and (4) not supplying provisions but monopolizing offerings; then it is violated. In the text there are three parts: first, it lists the places where people of the same kind reside; next, from 'residing beforehand' below, it enjoins providing supplies and inviting them according to proper turn; third, from 'Yet residing beforehand' below, it points out the wrong and concludes the fault. In the first part there are five places: first, 'in the monastery,' which is the dwelling place of monastic bodhisattvas; second, 'houses and cities,' which are the dwelling places of householder bodhisattvas, or worldly homes where monks reside; third, 'the palace of a king,' which means within a royal house; fourth, 'and so forth,' which refers to impermanent dwellings, such as residing together for a single summer; since dwelling places are many and cannot all be named, it says 'and so forth'; fifth, 'in great assemblies,' which means places where gatherings are held; upon seeing bodhisattvas who arrive later, all must be received. In the second passage, it first enjoins welcoming, sending off, and supplying provisions. First it explains that when one has goods, one provides every necessity; next it explains that when one has no goods, one should slice off one's flesh or sell oneself, meaning hiring out one's labor to supply provisions and the like. Selling oneself applies generally to both householder and monastic assemblies, whereas selling sons and daughters is mostly restricted to householders. As for 'If there are' and so forth, it enjoins sharing offerings equally, hence it says 'shares of offerings' and so on. In the third part, concluding the offense: violating the teaching without benevolence is likened to 'beasts'; not belonging to the company of those seeking the noble fruit is called 'not a śramaṇa.' Śramaṇa and saṃghin are general designations for monastics in the Western Regions. When members of the four castes leave the household, they are collectively called of the Śākyan clan. Since one departs from the Dharmic protocol, the Śākyan order does not include them, and hence it says 'not of the Śākyan clan.'

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天台菩薩戒疏 — Classical Chinese