梵網經菩薩戒本疏 6.174

6.174

八、釋文者，文中有四：一、總制，二、通塞，三、擇惡人，四、違制結犯。初中言「未受菩薩戒」者，此有三種：一、純不信菩薩道故不受，二、雖不謗亦不能受，三、信擬受未受。二結犯。二、外道者，執著異道求佛法過，聞佛所說雜碎戒相，戒當輕毀。三、惡人，聞說戒律輕毀法眾，故不應說。言「千佛」者，多也。謂一切諸佛皆同說此戒，故云「千佛大戒」，非但賢劫千佛也。二、「邪見」下明通塞中，以此戒制自內眾，理非彼聞，如人寶藏不示賊處。言「除國王」者，佛法付屬二人：一、佛弟子為內護，二、國王為外護。是佛付囑之人，故對說無犯。又以國王有力，當依戒律策勵行人，故須知也。餘非此用，一切皆斷。三、「是惡人」下釋惡人。惡人有二種：一、頑愚，謂此身無戒，雖人名畜，以無人因故，後身永不見三寶。如木石無心，豈有能見？二、惡見，謂邪見乖理，如木非情。四、「而菩薩」下違制結犯，可知。

Eighth, explaining the text: within the text there are four parts: (1) general prohibition; (2) permissible and impermissible cases; (3) discerning evil people; and (4) violating the prohibition and the adjudication of offense. Under the first, the phrase "those who have not received the bodhisattva precepts" has three types: (1) those who do not receive them because they purely disbelieve in the bodhisattva path; (2) those who, although not slandering, are also unable to receive them; and (3) those who have faith and intend to receive them but have not yet received them. The second is the adjudication of offense. Under "tīrthikas": they cling to other paths and seek the faults of the Buddhadharma; hearing the petty precept marks taught by the Buddha, they will slight and slander the precepts. Under "evil people": upon hearing the precepts preached, they slight and slander the community of the Dharma; hence one should not preach to them. The phrase "thousand Buddhas" means many; it means that all Buddhas equally teach these precepts, hence they are called "the great precepts of the thousand Buddhas," not merely the thousand Buddhas of the bhadrakalpa. Second, in clarifying permissible and impermissible cases from "wrong views" downward: because these precepts are instituted for one's own internal assembly, in principle they should not hear them, just as one does not show the location of a treasure to thieves. The phrase "except for kings": the Buddhadharma is entrusted to two kinds of persons: (1) disciples of the Buddha as internal protectors, and (2) kings as external protectors. Because he is a person entrusted by the Buddha, there is no offense in preaching facing him. Furthermore, because a king possesses power, he should urge and encourage practitioners in accordance with the vinaya precepts, and thus he must know them. Others are not of this function, and are entirely cut off. Third, from "these evil people" downward explains evil people. Evil people are of two kinds: (1) the stubbornly foolish: meaning that in this life they lack the precepts, and although human in name they are beasts; because they lack the human cause, in future lives they will never see the Three Jewels. Just as wood and stone have no mind, how could they be able to see? (2) Evil views: meaning wrong views contrary to principle, like wood which is insentient. Fourth, from "yet a bodhisattva" downward is the violation of the prohibition and the adjudication of offense, as can be understood.