天台菩薩戒疏 2.7

2.7

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.