梵網經菩薩戒本疏 4.91

4.91

Eighth, in explaining the text, there are two parts: first, the explicit prohibition in response to conditions; second, from 'yet a bodhisattva' onward, the offense of violating the prohibition. In the former, there are also two parts: first, raising the conditions of the precept. There are seven kinds of conditions: 1. Breaking the eight precepts has two kinds: first, the Hīnayāna eight precepts, as in the *Tattvasiddhi-śāstra*; second, the bodhisattva eight precepts, as in the *Mañjuśrīparipṛcchā Sūtra*. 2. Breaking the five precepts also has two kinds: first, the Hīnayāna five precepts, as in the Hīnayāna treatises; second, the bodhisattva five precepts, as in the *Upāsakaśīla Sūtra*. 3. Breaking the ten precepts also has two kinds: first, the ten precepts of a śrāmaṇera, as in the Vinaya; second, the ten precepts of a bodhisattva, which again has two: first, the ten inexhaustible precepts as in this sūtra; second, the *Mañjuśrīparipṛcchā Sūtra* also taking the ten precepts of a śrāmaṇera as bodhisattva precepts. 4. Destroying prohibitions also has two: first, the precepts of a great bhikṣu; second, the bodhisattva precepts. 5. The seven rebellious acts, as distinguished below. 6. The eight difficulties: one interpretation is that among the thirteen difficulties, excluding the five rebellious acts because they are included within the seven rebellious acts, the remaining eight are these. Still, it is feared this might not be so, because [conditions such as being a] non-human and so forth do not obstruct one from receiving the precepts. Again, someone explains these as the eight difficulties such as the three bad destinies; this should be incorrect, because those are karmic retributions, not matters to be brought forth and repented. Now, the correct interpretation takes the causes of those eight difficulties, which are sinful karmas, because they are to be removed through repentance. 7. All [these offenses], universally concluded. Second, from 'ought to teach' onward is the explicit prohibition of precept practice, meaning instructing them to repent and cleanse [the offense] with a compassionate mind. Second, from 'yet a bodhisattva' onward is the adjudication of the offense for violating the prohibition. Within the offense there are also two parts: first, violating the prohibition; later, adjudicating the offense. In the former there are three: 1. Dwelling together without teaching them to repent is sameness of place. 2. Sameness of material benefit, which is also sameness of food. 3. Sameness of Dharma. Poṣadha (bùsà): the correct Sanskrit pronunciation is *poṣadha* (bǔshāduō), translated here as 'pure abiding'. That is to say, the three karmas being bright and clean is called 'pure', meaning the precepts are without destruction or defect. Being in harmony with the assembly is called 'abiding', meaning there is no duality in Dharma and principle. Later, from 'and does not bring forth' onward, the adjudication of the offense is understandable. Relying on the *Bodhisattvaprātimokṣa* [in the *Yogācārabhūmi*], it says: 'If any bodhisattva, abiding in the pure moral discipline of the bodhisattva, sees sentient beings who ought to be rebuked, ought to be punished, ought to be expelled, and harboring a defiled mind does not rebuke them, or although rebuking them does not punish and instruct them according to the Dharma, or although punishing and instructing them according to the Dharma does not expel them, this is called having an offense, having a violation, and is a defiled offense. If out of laziness, indolence, or negligence one does not rebuke up to expelling them, it is a non-defiled violation. As for non-offense: if one clearly knows that they cannot be cured, cannot be spoken to, are fond of uttering harsh words, and frequently generate resentment, hence they should be abandoned; or if one is waiting for the proper time; or if one observes that because of this, litigation and disputes would arise; or if one observes that because of this, it would cause the Saṅgha to become clamorous or cause the Saṅgha to break up; or knowing that that sentient being does not harbor deceit, has attained superior and intense shame and conscience, and will quickly return to purity—then not rebuking up to not expelling them are all without violation.' In explanation: for light faults merely rebuke; for medium faults one must punish; for heavy faults one must expel; all with a compassionate mind and not with anger, with benefit and not with harm, knowing the proper time and not at improper times, and so forth.