天台菩薩戒疏 2.27

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).