梵網經菩薩戒本疏 5

English (machine translation) 5

Language: English

5.1

Composed by the Śramaṇa Fazang of the Xisi Monastery of the State of Wei.

5.2

Precept Six: The Precept Against Not Respectfully Requesting the Dharma.

First, regarding the intent of the prohibition: That which all Buddhas take as their teacher is the Dharma. A bodhisattva ought in principle to respect persons and value the Dharma, extinguishing their own self to seek and request it. Yet, if they instead display arrogant posturing, holding persons and Dharma in contempt, it is an extreme deviation from the Path. Therefore, it must be prohibited.

5.4

Second, regarding the sequence: Previously it concerned not instructing those who have failed; now it concerns not respectfully requesting from those who have attained. Hence [the sequence].

5.5

Third, in explaining the name: Contempt for persons and slighting the Dharma is called 'not respectfully requesting'; the precept prevents this failure; the name is also established based on its function.

5.6

Fourth, having the conditions: Four conditions constitute the offense: 1. There is truly a person of Mahāyāna understanding and practice. 2. There are no other circumstances of exception. 3. Deliberately arousing an arrogant mind. 4. Not making offerings and not requesting the Dharma.

5.7

Fifth, the deficiency of conditions is understandable.

5.8

Sixth, regarding light and heavy: With respect to the person, there are three: 1. If their understanding and practice surpass one's own, and they are an ācārya (model teacher), being arrogant and not respectfully requesting in principle should be heavy. 2. If their understanding and practice equal one's own, not requesting is somewhat light. 3. If inferior to one's own, not requesting is without offense. Second, with respect to the Dharma, there are also three, which can be understood by analogy with the person.

5.9

Seventh, regarding exceptions and restrictions: The *Zhonglou jie jing* says: 'If a bodhisattva, out of an arrogant mind, does not inquire of the teacher and does not receive the teacher's instruction, they incur an offense. As for non-offense: if one is ill, if insane, if deluded, if of great intelligence, widely learned and possessing wisdom, for the sake of taming sentient beings, or when entering samādhi.'

5.10

Eighth, regarding the explanation of the text, there are three parts within the text: first, seeing a superior person arriving from afar explains the circumstance for establishing the precept; second, from "immediately rise" onward explains the primary establishment of the precept; third, from "if one does not do so" onward explains the adjudication of the offense for intentional violation. Within the first, "a Mahāyāna Dharma master" is stated generally to differentiate from the Hīnayāna. Below, they are distinguished individually: "agreeing in the Great Dharma" means agreeing in view; "superior understanding" and "agreeing in practice" mean superiority in practice. "Enters a saṃghārāma" refers to renunciant bodhisattvas; "dwelling" refers to householders; "cities and towns" refers to kings and the like. Second, within the primary establishment there are two parts: first, prescribing the honoring and supporting of the person; second, prescribing the requesting of the Dharma. Within the former, welcoming and seeing off each with prostrations refers to the deportment at the beginning and the end. "Three times every day" refers to the divisions of time: that is, at dawn offering a light meal, at the midday meal offering the main meal, and at other times offering permitted evening broths, medicines, and so forth; hence it is three times. From "three pecks of gold" onward refers to the requisites utilized. This means that when devotion to the Dharma is profound, one's respect for the person is utmost. This is precisely because in the final age the masters who preach the Dharma take the place of the Tathāgata; therefore, they are to be honored and given the utmost offerings. Thus the Mahāyānasaṃgraha says: "Though a person's feet of precepts may be frail and weak, if they can preach the Dharma and benefit many people, they should be made offerings to like the Buddha, the World-Honoured One; because one receives what they preach, they are similar." Furthermore, in the Sūtra on Slandering the Buddha, it is said that if someone slanders the Dharma Master Pratibhānakūṭa, that is slandering the Buddha, and making offerings to the Dharma master is making offerings to the Buddha, and so on. Furthermore, as in the "Dharma Master Chapter" of the Mahādharmolkadhāraṇī Sūtra, it is extensively explained that one should honor and support Mahāyāna Dharma masters, and so on. Second, from "constantly request" onward, within prescribing the request for the Dharma: "three times" means requesting the Dharma during the three periods of a day—early, middle, and late. Accompanying those times of requesting, one must fully possess deportment: baring the shoulder, prostrating, and the like are the karma of body; words requesting the Dharma are the karma of speech; not giving rise to thoughts of anger is the karma of mind. Here it is explained that when arranging offerings that are difficult to procure, one's mind has no distress or annoyance, and when the body undergoes suffering that is difficult to endure, one does not give rise to anger. As in the first fascicle of the Sūtra of the Wise and the Foolish, Śākyamuni in the past was King Viliṅgava (Prasenajit / Viliṅgatsa) and endured a thousand nails in his body for the sake of seeking a single gāthā; and like the Youth of the Snowy Mountains who gave up his life from a high crag for the sake of half a gāthā. It is because of such cases that it says "destroying the body for the sake of the Dharma," and so on. Third, from "if one does not do so" onward, the violation and adjudication of offense can be understood.

5.11

Seventh Precept on Not Listening to the Sūtras and Vinaya

5.12

First, regarding the intention of its establishment: newly trained bodhisattvas are ignorant regarding affairs; in principle they ought to uphold the sūtras and vinaya and seek learning in the four directions in order to accomplish their practice of the Path. Yet on the contrary, having recitations they do not listen [to expositions], clinging to their own ignorance without understanding upholding and violating, thereby causing both their precepts and practice to be deficient and lost, regressing into heterodox and Hīnayāna [paths]. Since the fault is grave, it had to be established.

5.13

Second, regarding the sequence: previously one universally requested the Great Dharma; now one specifically listens to the vinaya. Therefore it had to be established.

5.14

Third, regarding the explanation of the name: the two teachings of transformation and restraint are distinctively named "sūtras and vinaya." Being unable to approach a teacher to incline one's ears and partake of instruction, the precept prevents this fault and establishes this name.

5.15

Fourth, regarding possessing conditions, it also possesses four conditions: 1. being newly trained; 2. there being a place where the Dharma is being expounded; 3. there being no distinct exceptional circumstances; 4. not going to listen and receive it. Hence, one offends.

5.16

Fifth, the deficiency of conditions can be understood.

5.17

Sixth, regarding light and grave: there are three classes each according to persons and according to dharmas; light and grave can be seen by analogy with the preceding.

5.18

Seventh, regarding the permissible and barred: this can also be understood by analogy with the preceding precept.

5.19

Eighth, within the explanation of the text there are three parts: first, adducing the superior circumstance; second, from "a newly trained" onward, directly establishing the precept in response to the circumstance; third, from "if one does not go" onward, adjudicating the offense for intentional violation. Within the first, "in all places" universally adduces all locations, which are all places where the sūtras and vinaya are expounded. "Where there is expounding of the vinaya, sūtras, and precepts" adduces the Dharma being expounded. Vinaya is translated here as "cessation"; this means that the evils of body, speech, and mind are blazing with fierce energy, and because precepts can guard against and stop them, they are called "cessation." This means that these sūtras and vinaya proclaim the vinaya; hence it is called "vinaya, sūtras, and precepts." "Great dwellings" specifically reveals the place. "Expounding the Dharma" re-clarifies the Dharma; this means that analyzing and explaining the source text is called "expounding." Within the direct establishment there are two parts: first, prescribing listening according to the Dharma, which means one should take the sūtras and vinaya and go there to listen and receive; second, from "if in mountain forests" onward, prescribing going according to the place, causing them to receive the Dharma; third, from "if one does not go" onward, adjudicating the offense for intentional violation, which can be understood.

5.20

Eighth Precept on Turning One's Back on the Orthodox and Heading Toward the Heterodox

5.21

First, regarding the intention of its establishment: a bodhisattva should in principle abandon the two vehicles and receive and uphold the real Dharma of the Mahāyāna; only then are they called a bodhisattva. Yet now they abandon the Great and turn to the Small, losing their correct practice, which is the utmost perversion of principle; therefore it had to be established. Thus the Nirvāṇa Sūtra says: "A bodhisattva dreads the path of the two vehicles just as one who cherishes life dreads giving up their body." The "Precept Chapter" of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "If a bodhisattva were to experience the five wondrous desires for kalpas as numerous as the sands of the Gaṅgā, in terms of the bodhisattva precepts it would still not be called an offense; but if they give rise to a single thought of the two vehicles, it is immediately called an offense." Such passages are extensively expounded as in those texts.

5.22

Second, regarding the sequence: previously, although one abandoned pride and diligently studied, one's mind might still fall into the two vehicles; therefore, next it is established to make one practice the Mahāyāna exclusively.

5.23

Third, regarding the explanation of the name: because the mind abandons the Mahāyāna, it is called "turning one's back on the orthodox"; because one venerates and respects the heterodox and Hīnayāna, it is called "heading toward the heterodox." The precept restrains and guards against this fault; hence it is called a precept.

5.24

Fourth, regarding possessing conditions: 1. it is the Mahāyāna Dharma; 2. giving rise to that conception; 3. one's mind turning away and words denouncing it; 4. abandoning this and receiving that. Hence the offense is adjudicated.

5.25

Fifth, regarding deficiency of conditions, it can be understood by analogy with the previous explanations.

5.26

Sixth, regarding light and grave: in terms of the object, the Mahāyāna has provisional teachings and real teachings; in terms of the mind, turning away and abandoning has a doubtful mind and a resolute mind; in terms of the matter, there are indolence and foolishness. Therefore, each has light and grave, all of which can be understood by analogy with the explanations.

5.27

Seventh, regarding the permissible and barred: this precept is entirely non-permissible, because bodhisattvas never abandon the Mahāyāna even for a moment. If one is foolish, insane, frequently practicing antidotes, under strong force of afflictions, or momentarily gives rise to it and immediately recalls [the Dharma], in all such cases there is no offense.

5.28

Eighth, regarding the explanation of the text, within it there are three parts: first, turning one's back on the orthodox; second, receiving the heterodox; third, adjudicating the offense. Within the first, the mind is separated from the correct principle; hence it says "the mind turns its back on the Mahāyāna." That is, the true principle of the expounded Dharma is called "eternal," and the teaching capable of expounding it is called "sūtras and vinaya." Another explanation is that these Mahāyāna sūtras and vinaya are identically preached and identically practiced by all Buddhas of the three times without any alteration; hence they are called "eternal sūtras and vinaya." Words exceeding the true exposition; hence it says "saying they are not spoken by the Buddha." Second, from "and receiving and upholding" onward, within receiving heterodox dharmas, first according to persons there are two: either falling into the stage of the two vehicles, or falling among tīrthikas. From "evil views" onward, according to heterodox dharmas there are two: either universally repudiating all dharmas spoken by the Buddha, which is the evil view of tīrthikas; or only repudiating the Mahāyāna while not negating the Hīnayāna teaching, which is the evil view of the two vehicles. "All prohibitive precepts" is also twofold: either the crow, chicken, deer, and dog precepts of tīrthikas, or the precepts of the Hīnayāna that conflict with the Great. "Heterodox views" is also twofold: either tīrthikas disbelieving in cause and effect, or the Hīnayāna disbelieving in the emptiness of dharmas, and so forth. The above are the sūtras and vinaya that are expressed, which are the heterodox teachings capable of expressing them. Third, adjudicating the offense can be understood.

5.29

Ninth Precept on Not Attending to the Sick and Suffering

5.30

First, regarding the intention of its establishment: the bodhisattva takes great compassion as the essence and the elimination of suffering as the function; how could they allow seeing sickness without attending to and saving them? Therefore it had to be established. Furthermore, if one can restrain the mind and nurse the sick, causing them to recover, that is [saving them from] the end of life; therefore it had to be established. Furthermore, if the Tathāgata, the Great Sage, still personally attended to the sick and suffering, how much more so should the rest not attend to and save them?

5.31

Second, regarding the sequence: previously one turned one's back on the superior Dharma above; now one abandons the sick and suffering below. Therefore it is established next. Furthermore, previously one turned away regarding the Dharma; now one does not succour sentient beings. Therefore it is established next.

5.32

Third, regarding the explanation of the name: sickness and suffering are perils bordering on death; abandoning them without saving them truly violates compassionate practice. Establishing a prohibition to guard against this also receives its name from its function.

5.33

Fourth, regarding possessing conditions: 1. it is sickness and suffering; 2. giving rise to that conception; 3. oneself having no illness, and so forth; 4. abandoning and leaving them with a resentful mind. Hence the offense is adjudicated.

5.34

Fifth, regarding deficiency of conditions: lacking the first two conditions, there is entirely no offense. Within lacking the third condition, if one has a minor affliction oneself and thereupon abandons and leaves them, one incurs a minor offense; if severe, there is no offense. Within lacking the fourth condition, if one gives rise to a resentful mind but does not abandon and leave them, or gives rise to a compassionate mind and abandons and leaves them, both incur a minor offense, as expounded in the Dharmaguptaka Vinaya.

5.35

Sixth, regarding light and grave: according to the object, sickness and suffering have light and severe; according to the mind, compassionate concern has deep and shallow; according to the matter, the circumstance has urgent and non-urgent. All offenses have light and grave, which can be understood by analogy with the explanations.

5.36

Seventh, regarding the permissible and barred: if one is ill oneself, or has newly recovered, or sends someone else to nurse them, or provides food and medicine, or if the other party already has someone, or if the other's illness has already healed—in all such cases there is no offense. Contrary to the above, all are offenses. There are further remaining circumstances, which can be understood by contemplation and analogy.

5.37

Eighth, regarding the explanation of the text, there are two parts: first, adducing the circumstance to prescribe the practice; second, from "yet a bodhisattva" onward, adjudicating the offense for intentional violation. This also means first enjoining positive observance and later revealing prohibitive violation. Within the former there are also two parts: first, universally enjoining the practice; second, from "if parents" onward, specifically distinguishing the preceptual practice. Within the former there are also two parts: first, universally showing equality with the Buddha; second, comparing and evaluating to show superiority. Regarding the "eight fields of merit," someone said: 1. constructing good wells on open roads; 2. waterways and bridges; 3. leveling dangerous roads; 4. filially serving parents; 5. making offerings to śramaṇas; 6. making offerings to the sick; 7. rescuing those in danger and distress; 8. establishing an unrestricted great assembly. It has not been seen from which sacred teaching this comes. Someone said: making offerings to the Three Jewels counts as three; 4. parents; 5. teachers and monks; 6. the poor; 7. the sick; 8. animals. Nor has the scriptural source been seen. The Sūtra of the Wise and the Foolish says: giving to five persons attains immeasurable merit: 1. a person who knows the Dharma; 2. a person arriving from traveling far; 3. a person departing far; 4. a starving person; 5. a sick person. Supplementing this with the Three Jewels also makes eight kinds. Since it says "no different from the Buddha" and also says "the foremost among the eight," it is clearly known that it is not the latter two kinds of eight; it must be that among the first eight it is the foremost. Second, within the specific explanation: "parents" and the like specifically adduces intimate statuses to show its grave aspect; in principle, it actually extends to all sentient beings. Saying "defective faculties" and so forth shows the characteristics of the illness. As it is with illness, so it is with suffering and distress: one causes them all to recover and be freed, even not begrudging one's physical body and life. Like the Maiden Candrottarā cutting off her breasts to succour a woman in childbirth, and like Mother Viśākhā cutting the flesh of her arm to provide for a sick bhikṣu, and so forth, in all cases they strive to bring about relief without regard for their own lives—such is a bodhisattva. Second, from "yet a bodhisattva" onward, within adjudicating the offense for intentional violation: an evil mind harms compassion; hence it says "resentment and hatred." "Does not go to a saṃghārāma" refers to the place of illness of teachers, monks, and disciples. "Cities and towns" refers to the place of illness of parents and the like. "Open wild" and so forth universally encompasses all places of sickness and suffering. "Seeing sickness and not saving" directly reveals the contrary action. "Commits a light defilement" adjudicates and indicates the name of the offense.

5.38

Tenth Precept on Keeping Various Implements for Killing

5.39

First, regarding the intention of its establishment: a bodhisattva should in principle broadly accumulate the wealth of the Dharma to benefit and bring joy to sentient beings; on the contrary, keeping implements for killing contradicts compassionate salvation. Therefore it had to be established.

5.40

Second, regarding the sequence: previously one guarded against one's own inability to succour the sick; now, in terms of the dependent environment, one does not keep improper vessels. Therefore it is established next.

5.41

Third, explaining the name: Weapons of killing destroy life and run counter to and harm compassionate deliverance; the precept guards against this fault, hence this name is established.

5.42

Fourth, possessing the conditions [for an offense]: 1. It is a weapon of killing. 2. One has the perception that it is such. 3. There are no distinct circumstances of exemption. 4. One keeps it intentionally. [When these are present,] an offense is constituted.

5.43

Fifth, the deficiency of conditions can be understood [accordingly].

5.44

Sixth, relative severity: regarding the object, there is greater or lesser quantity, superior and inferior [forms] among what is kept; regarding mental attitude, there is specific intent or general intent; regarding the action, there is intention to use or not to use. Singly or combined, these all carry the meaning of light and heavy; this can be understood by considering them accordingly.

5.45

Seventh, permission and prohibition: By reasoning, keeping [them] to protect the Buddha-Dharma and to subdue sentient beings should incur no offense; also, if one begs and obtains them from evil people with the intention of destroying them, and has not yet destroyed them, there is no offense. Contrary to the above, in all cases keeping them incurs an offense. Therefore, when a bodhisattva sees others keeping them, they should exhort them to destroy them; if exhortation fails, one should beg for them or ransom them; if that still fails, one should use intimidation and the like (supervising and dispatching) and must make them stop.

5.46

Eighth, explaining the text: There are three parts: first, prohibiting the keeping of improper implements; second, stopping internal enmity; third, the adjudication of the offense for intentional violation. In the first part, because there are many kinds of weapons of killing, ten kinds are briefly listed: 1. "Knives" have the function of cutting. 2. "Clubs" have the function of beating. 3. "Bows" have the function of sending arrows. 4. "Arrows" have the function of striking and injuring. 5. "Pikes" have the function of piercing and splitting. 6. "Axes" have the function of chopping and felling. 7. "Weapons of warfare" refers to armor, crossbows, and all such implements of battle; the above [seven] apply commonly to harming humans as well as animals. 8. "Harmful nets" are for catching fish and capturing birds. 9. "Implements of slaughter" generally brings up pits, execution platforms, and the like. 10. The summary conclusion: any harmful implement whatsoever must not be kept; hence it says "one must not keep any of them at all." Second, from "Yet a bodhisattva..." onward, it stops internal enmity and shows the practice to be cultivated. Herein, for anyone who gives rise to the aspiration [for awakening] and practices the bodhisattva path, even if they have an enemy who killed their parents, in principle they must not inflict retaliation; hence it says "a bodhisattva," and so forth. A sūtra states: "Repaying enmity with enmity, enmity will never come to an end. Only based on having no enmity will enmity finally cease." Therefore, one does not retaliate. How much less so given that a bodhisattva contemplates all sentient beings as being entirely without enmity—all are objects of compassion, and all are [recipients of] loving rescue; toward those where enmity once existed, one gives rise fully to a deeply solemn mind and regards them as one's own infant child. Question: If so, how does a bodhisattva fulfill filial piety toward their own parents? Answer: If the enemy has not yet harmed them, even if one shatters one's own body like fine dust through immeasurable kalpas, one must perform filial deeds to preserve, protect, and support them. If their parents have already been harmed, that is past karma; avenging them brings no benefit and invites further great harm, with enmity following upon enmity without end, as in the case of King Virūḍhaka. When he slaughtered the Śākya clan, the Tathāgata's spiritual powers could do nothing about it; this is what is meant. "How much less toward other sentient beings" uses what is grave to illustrate what is light: regarding the object, parents are cited as grave and other sentient beings as light; regarding mental attitude, avenging parents incurs a lighter offense, whereas avenging other people incurs a heavier offense. Third, from "If one intentionally keeps..." onward, the violation and the adjudication of the offense can be understood. Such are the ten precepts, concluding the above ten kinds and exhorting study to make one uphold them. "The lower six chapters," and so forth, refers to the expanded text. Since within those six chapters there are exemptions and explanations, it should be understood as presented there.

5.47

Eleventh Precept: Communicating with States and Entering Armies

5.48

From here below, among the second group of ten [precepts], it first clarifies upholding and violating, and later concludes with exhortation and points to the expanded text. In the former, the ten precepts constitute ten sections.

5.49

Regarding the rationale for establishment in the first precept: A bodhisattva in principle should harmonize conflicts and disputes to make mutual harm cease; but on the contrary, to act as an envoy communicating between states to make them invade and harm one another is an extreme fault, and therefore it must be prohibited. Specifically, there are three reasons: 1. Because it gives rise to ridicule and suspicion; 2. Because it runs counter to the practice of harmony; 3. Because it brings about mutual killing. Since the fault is grave, it ought in principle to be prohibited.

5.50

Second, the sequence: The preceding [precept] guarded against keeping implements of warfare and slaughter, while this one stops one's own person from serving as a military envoy; thus it is explained next.

5.51

Third, explaining the name: Serving as a state envoy transmitting words and entering an army to incite fighting—the precept guards against this fault, hence its name is established.

5.52

Fourth, possessing the conditions: 1. Two states. 2. Armies. 2. [Motivated by] profit and support or a malicious intent. 3. Transmitting these words to that place. 4. Having heard them, they come to harm this side. If analyzed in terms of destroying life, one commits two offenses: first, in terms of terminating life, one violates the precept against killing; second, in terms of personally acting as an envoy for an army or state, one violates this precept.

5.53

Fifth, deficiency of conditions: If the first condition is lacking, such that the two states do not intend enmity, one incurs a preparatory offense, not considered from the aspect of killing. Second, if it is not for profit, but there is only a malicious intent; or if there is no malicious intent, but it is only for profit or fame, an offense is committed in either case. If this condition is entirely lacking, one incurs a grave preparatory offense. Third, if one does not transmit [the messages] and so forth, there is no offense at all. Fourth, if they do not harm each other, one also incurs a grave preparatory offense; this can be understood.

5.54

Sixth, relative severity: regarding the object, the words transmitted may be extremely wicked or mildly wicked; regarding mental attitude, being motivated by fame and profit or malicious intent may be single or combined; regarding the action, causing others to intend harm or not intend harm—all have degrees of severity; this can be understood by considering it.

5.55

Seventh, permission and prohibition: If, with a wholesome intention, one enters armies or enters states in order to subdue them and make them harmonious, there is no offense at all. Except for the above, all incur offenses; this should further be considered accordingly.

5.56

Eighth, explaining the text: Also in three parts: first, citing the conditions of the fault; second, the explicit prohibition; third, the adjudication of the offense for violation. In the first, it is for the sake of obtaining wealth and profit, or obtaining official rank, or simply out of a malicious intent to avenge past grievances. "Communicating state missions" means personally acting as a state envoy to convey messages between both sides to discuss matters of war and combat; or even staying in one place and strategizing for them to enable mutual harm also incurs an offense—this might mean showing them methods of deploying troops and the like, or entering an army to transmit words and fix a date for battle, causing many lives to be cut short; hence it says "killing immeasurable sentient beings." Second, in the explicit prohibition from "Yet a bodhisattva..." onward, it first cites what is minor: even entering an army temporarily is not permitted, how much less acting as a traitor to the state to instigate this fighting. Third, the violation and adjudication of the offense from "If intentionally..." onward can be understood.

5.57

Twelfth Precept: Harming Compassion through Trading

5.58

First, the rationale for establishment: A bodhisattva in principle should compassionately deliver all beings, yet on the contrary engages in the trade of humans, animals, and the four implements to support themselves; internally this violates compassionate practice, and externally it invites ridicule and slander, hence it must be prohibited.

5.59

Second, the sequence: Although the preceding [precept] stopped one from acting as a traitor to the state, there is still fear of kidnapping and plundering free persons and slaves; hence it must be prohibited.

5.60

Third, explaining the name: Selling vessels for corpses harms compassion; trading humans and animals further runs counter to deliverance and rescue; the precept guards against this fault, hence this name is established.

5.61

Fourth, possessing the conditions: 1. It is a genuine object, which naturally comprises four kinds: (1) free persons, (2) male and female slaves, (3) the six kinds of livestock, (4) vessels for corpses. 2. Correspondingly giving rise to the perception of them as such. 3. Actually buying or selling. 4. The act is completed; then an offense is incurred.

5.62

Fifth, deficiency of conditions: If either of the first two is lacking, each incurs no offense; if either of the latter two is lacking, each incurs a preparatory offense; this can be understood.

5.63

Sixth, relative severity: regarding the object, selling a free person is the gravest, trading male or female slaves should be next, the six domestic animals should be lighter, and vessels for corpses are the lightest. Regarding mental attitude, there are light, medium, and top grades dividing severity; regarding the action, seeking great profit, selling to evil persons, causing extreme suffering, and the like in principle should be the gravest; the opposite of these is light; this can be understood.

5.64

Seventh, permission and prohibition: If done out of necessity for the Three Jewels, for the benefit of sentient beings, or directly buying and selling to subdue [others], there is no offense in any of these cases. Contrary to the above, all incur offenses.

5.65

Eighth, explaining the text: Again there are three parts: first, citing the fault; second, the explicit prohibition; third, the adjudication of the offense. In the first part, there are four phrases: 1. The category of trading free persons; 2. Trading male and female slaves; 3. Regarding "six kinds of livestock," the Zhouli says that cattle, horses, dogs, sheep, pigs, and chickens constitute the six; in principle this truly applies to all animals, none of which may be traded. Here it simply says "vessels for corpses," which means coffins, outer coffins, hearses, and the like; in all cases it incurs an offense, because this is the livelihood of a caṇḍāla. Second, from "must not even [do it oneself]..." onward is the explicit prohibition. Neither oneself nor another should do it; but among the two benefits, a bodhisattva regards benefiting others as foremost, and therefore cites oneself to illustrate [not doing it to] others. Third, from "If one intentionally acts..." onward is the violation and adjudication of the offense.

5.66

Thirteenth Precept: Baselessly Slandering People

5.67

First, the rationale for establishment: 1. In order to protect the earlier three major precepts against speaking of [faults], slandering, and reviling; 2. In order to avoid distressing and troubling good people; 3. In order to protect the Buddha-Dharma and keep it free from ugliness—even the truth should not be spoken of, how much less giving rise to slander? 4. In order to avoid personally incurring the fault of heavy karma.

5.68

Second, the sequence: The preceding [precept] did not look down on those of lower status, while this one does not slander those of higher status; hence [it follows].

5.69

Third, explaining the name: Baselessly slandering people is the extreme of violating principle; the precept guards against this fault, hence this name is established.

5.70

Fourth, possessing the conditions: 1. They are genuinely a good person. 2. One knows that there is no such incident. 3. One intentionally gives rise to a malicious intent. 4. One utters words of slander and defilement clearly; then an offense is incurred.

5.71

Fifth, deficiency of conditions: If the first two conditions are lacking, one violates the precept against speaking of faults; if the latter two conditions are lacking, each incurs a preparatory offense; this can be understood.

5.72

Sixth, relative severity: also in three aspects: First, regarding the object, there are three grades: 1. Preceptors and various masters; 2. Venerables of virtue; 3. Good people of equal rank. Second, regarding mental attitude, there are also three grades: weak, medium, and strong differences. Third, regarding the Dharma, although all constitute violations, each has relative degrees of severity, which can be understood by analogy.

5.73

Seventh, permission and prohibition: Except for offenses committed through delirium and derangement, and the inverse practices of bodhisattvas on the stages, all other cases incur an offense.

5.74

Eighth, explaining the text: Again there are three parts: 1. Citing the fault prohibited; 2. Clarifying the reason why it must be prohibited; 3. The violation of the prohibition and adjudication of the offense. In the first part, "with a malicious intent" clarifies the cause of its arising, meaning that the three poisons flourish and violate principle and harm beings, hence it says "malicious intent." The words "baselessly slandering another" clarify that violating the object constitutes slander, meaning that there are no evil deeds verified by the three roots [of seeing, hearing, or suspecting]. The words "free persons," and so forth, clarify the persons slandered: free and virtuous people are those of equal status; Dharma masters and monastic masters are those of revered status to oneself; kings and nobles are those revered by the world—all are positions that ought to be praised, so how could slander be tolerated? The words "committing the seven rebellious acts or the ten major offenses" clarify that the offenses slandered, in principle, even if light and defiled, would still incur an offense; the text focuses on what is grave. Second, in clarifying the reason why it must be prohibited from "parents..." onward, parents and the like are also among those who might be slandered. "Filial mind" means that toward masters, fathers, and other revered persons from whom one learns, one should give rise to a mind of filial devotion, and toward equals and inferiors give rise to loving-kindness and compassion; even not giving rise to this mind is already a fault, how much less giving rise to evil, and so forth? Third, from "yet on the contrary..." onward is the intentional violation and adjudication of the offense, which can be understood.

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Fourteenth Precept: Setting Fires to Cause Damage and Destruction

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First, the rationale for establishment: Admonishing against burning mountains and wild plains is to guard against the offense of killing; prohibiting the burning of houses and residences is to guard against the precept against stealing. Setting fires to cause damage and destruction brings extreme disgrace and blame, and is in principle not appropriate for a bodhisattva benefiting sentient beings; hence it must be prohibited.

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Second, the sequence: The preceding [precept] concerned not slandering people, while this one concerns not damaging material surroundings; hence it is explained next.

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Third, explaining the name: Grasping fire to burn and unrighteously damage things—the precept guards against this fault, hence this name is established.

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Fourth, possessing the conditions: 1. Facing an object such as a mountain. 2. Giving rise to the perception that it is such. 3. With a malicious intent. 4. Setting fire to burn it intentionally; then the offense is adjudicated.

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Fifth, deficiency of conditions: If either of the first two conditions is lacking, there is no offense in each case; if either of the latter two conditions is lacking, each incurs a preparatory offense.

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Sixth, degrees of gravity also has three aspects. In terms of the offense, there are three: if burning damages living beings or damages others' property, both constitute actual major offenses. Setting fire to burn mountains, houses, and other such things is not what a bodhisattva ought to do, hence an offense of light defilement is adjudicated. According to whether the destruction of life and damage to property is more or less, and depending on whether the criticism incurred by setting fire is shallow or deep, there are lighter and graver [offenses]. In terms of the mind, there are distinctions of weak, middling, and intense. In terms of the matter, the criticism incurred also varies across the three grades; that each has lighter and graver [offenses] can be known.

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Seventh, permissible and impermissible circumstances: In the text, regarding mountains and wildernesses, setting fire from the fourth month to the ninth month constitutes an offense; at other times it does not constitute an offense, which is the same as the precept in the Vinaya against kindling fires in the open, and so forth. Regarding the burning of houses and the like, all constitute an offense. The Mahīśāsaka Vinaya states that burning wildernesses does not constitute a major offense; this appears to correspond to that verification.

5.83

Eighth, explanation of the text also has three parts: first, raising the fault to be avoided; second, properly prohibiting without permission; third, deliberate transgression and adjudication of the offense. In the first part, 1. 'with an evil mind' excludes rescuing living things out of a compassionate mind; 2. 'deliberately sets fire' excludes errors; 3. 'burns mountains, forests,' and so forth, properly clarifies the places burned to cause destruction. Within this there are two: first, 'burns mountains,' etc., refers to damaging ownerless property; 'the fourth month,' etc., determines [the offense] according to time, regarding the destruction of life; second, 'if one burns others',' etc., refers to owned property: first, burning others' residences; second, cities and towns; third, saṃgha lodgings; fourth, fields and groves; fifth, property of spirits and deities; sixth, official property. In the second part, from 'all owned property' onwards properly prohibits without permission. From 'if deliberately' onwards is deliberate transgression and adjudication of the offense, all of which can be known.

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The Fifteenth Precept on Teaching Dharma Contrary to the Fundamental Tenet

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First, the intent of institution: A bodhisattva by principle ought to impart the bodhisattva vehicle to sentient beings to lead them to ultimate benefit; if instead one uses the minor teachings of the two vehicles to transform people, it violates principle and violates one's vows, hence the precept must be established. A sūtra states: 'If I transform [them] using the Hīnayāna, I would fall into stinginess and greed; this matter cannot be.' This is what it refers to.

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Second, sequence: The preceding [precept] prevented external harm, while this one protects internal benefit; therefore it is explained next.

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Third, explanation of the name: When using the Dharma to transform living beings, by principle one ought to rely on the Great [Vehicle]; contrary to the original fundamental tenet, one imparts the Hīnayāna. Since the precept guards against this fault, it is established under this name.

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Fourth, necessary conditions: 1. being before the other person; 2. having an evil mind; 3. teaching different treatises; 4. the other person accepts it; then an offense is immediately adjudicated.

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Fifth, missing conditions: If either of the first two conditions is missing, there is no offense at all; if either of the latter two conditions is missing, each incurs a preparatory offense.

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Sixth, degrees of gravity: In terms of the object, the other persons differ in being sharp or dull; that is, imparting perverse teachings to one of sharp faculties causes them to lose great benefit, or may lead them to slander the Mahāyāna, whereas with dull faculties it is contrary to the above; therefore there are lighter and graver [offenses]. In terms of the mind, there are various evils such as wrath and jealousy, and there are also distinctions of weak, middling, and intense. In terms of the matter, the harm and benefit vary in quantity; all have lighter and graver [aspects], which can be understood accordingly whether taken singly, doubly, or combined as one.

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Seventh, permissible and impermissible circumstances: If out of a good mind one teaches to make them broadly knowledgeable, without causing them to crave or attach to it, by principle it should not constitute an offense. Furthermore, if one wishes to break perverse and minor attachments by having them understand and know that tenet, in intent it also does not constitute an offense. Furthermore, if the other's faculties are a vessel for the Hīnayāna Dharma, and one first imparts the minor teachings with the intention of gradually guiding them later into the Mahāyāna, this also incurs no offense. Furthermore, if it is by mistake and so forth, none constitutes an offense at all, as in the Śīlapaṭala of the Yogācārabhūmi. Contrary to the above, all constitute an offense.

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Eighth, explanation of the text has two parts: first, clarifying what ought to be practiced in accordance with principle; second, clarifying the transgression of the instruction and adjudication of the offense. In the first part, it first raises the persons to be taught. Although this generally covers all, four kinds are briefly discussed: 1. the internal assembly, meaning disciples of the Buddha; 2. the external assembly, meaning various tīrthikas; 3. secular relatives, meaning the six kinds of kin; 4. Dharma companions, meaning kalyāṇamitras. Below, clarifying the Dharma to be taught, there are three kinds: 1. teaching the Dharma of scriptural instructions, meaning Mahāyāna sūtras and vinaya; 2. teaching the Dharma of principle, meaning teaching them to understand the doctrinal principles; 3. teaching the Dharma of practice, meaning causing them to arouse the bodhicitta and so forth. That is, imparting instruction to cause understanding, and giving rise to practice based on understanding, is its intention. Within this, 'arousing the mind' refers to the practice of faith prior to the stages; 'arousing the ten minds' refers to the aforementioned ten directional aspirations, corresponding to the rank of the ten abodes; 'nourishing the mind' refers to the aforementioned ten nourishments, corresponding to the rank of the ten practices; 'vajra mind' refers to the aforementioned ten vajra minds, corresponding to the ten dedications of merit. It briefly does not discuss the ten bhūmis. This explanation is the same as the previous text. Another explanation is: arousing the bodhicitta and arousing the ten minds are the ranks prior to the stages; nourishing the mind is the practice on the stages; vajra mind is the vajra mind in the rank of equal enlightenment that completes the ten bhūmis. 'Causing each to understand their methods and applications' means causing them to understand the basis for practicing in accordance with the ranks and stages, their gradual delineations, not causing confusion, so that when practicing later, they know what to proceed toward. If not so, how could they attain the Buddha-fruit? The principle of a bodhisattva is that one ought to impart this Dharma of achieving Buddhahood to sentient beings; it is one's regular vocation. Second, from 'Yet the bodhisattva' onwards, within transgression of instruction and adjudication of offense: 'an evil mind, a wrathful mind' refers to the mind that violates the precept; 'teaches others,' etc., clarifies the matter of violating the precept. The Mahāsaṃnipāta Sūtra states: encouraging the study of the Hīnayāna is the work of Māra, not to mention the perverse treatises of tīrthikas. The adjudication of the offense can be known.

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The Sixteenth Precept on Begrudging the Dharma for the Sake of Profit

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First, the intent of institution: When new students seek the Dharma, by principle one ought to explain it for them; if one deviates from this track, the fault is extremely grave, hence it must be instituted. It is briefly due to three intents: 1. to guard against the aforementioned major offense of begrudging the Dharma; 2. to gather and protect new students who are vessels for the Dharma so that correct practice has a basis; 3. to protect the true Dharma so that the transmission of the lamp is not cut off; therefore it must be instituted.

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Second, sequence: In the previous [precept], not teaching to various people was a fault; here, not giving to those who seek is a fault; therefore it is explained next.

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Third, explanation of the name: Concealing the true Dharma and seeking material profit—since the precept guards against this fault, it is established with this name.

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Fourth, true conditions: There are six conditions: 1. there is a person who comes seeking; 2. one understands the Dharma oneself; 3. there are no exempting circumstances; 4. plotting for other gain; 5. expounding topsy-turvy; 6. the other person accepts it. Then the offense is immediately adjudicated.

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Fifth, missing conditions: If the first condition is missing, one violates the preceding precept. If the second is missing next, one incurs a grave preparatory offense, because one ought not to be devoid of understanding oneself. If the third condition is missing next, there is no offense. If the fourth is missing next, it is also a grave preparatory offense, because although one does not seek profit, expounding topsy-turvy is grave. If the fifth is missing next, one incurs a light preparatory offense, because although one seeks other profit, the exposition is not topsy-turvy. If the sixth condition is missing next, it is also a grave preparatory offense, because although the other person does not accept it, the words have already been made manifest.

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Sixth, degrees of gravity: In terms of the person seeking the Dharma, feelings may be deep or shallow; regarding the gain and support sought, it also has depth and shallowness; based on the Dharma expounded, the errors may be many or few; with respect to the other person, the harm done may be light or grave. All such factors have lighter and graver [aspects], which can be known by applying the explanations accordingly.

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Seventh, permissible and impermissible circumstances: The Bodhisattva-bhūmi Precepts state: 'If sentient beings seek the Dharma from a bodhisattva, going to his place wishing to hear the Dharma, and if the bodhisattva, out of anger, resentment, stinginess, or jealousy, does not explain it for them, this is called an offense of numerous offenses, which is an offense arising from affliction. If it is out of laziness and indolence, it is an offense not arising from affliction. It is not an offense if: tīrthikas seek faults; if one is gravely ill; if one is insane; if knowing that not speaking will tame them; if the Dharma one practices is not yet well mastered; if knowing that the other person cannot be respectful and compliant, and their deportment is untidy; if those of dull faculties would give rise to fear upon hearing the deep and wondrous Dharma; if knowing that having heard it, their perverse views will increase; if having heard it, they will disparage and regress; if having heard it, they will speak of it to evil persons.'

5.101

Eighth, explanation of the text: This precept has three parts: first, enjoining self-study beforehand; second, from 'seeing subsequent new students' onwards, enjoining the instruction of later beginners; third, from 'yet the bodhisattva' onwards, proper transgression and adjudication. In the first part, regarding 'should out of a good mind first study,' etc.: A bodhisattva initially first studies the deportment and rituals within the Mahāyāna, intending to practice them oneself and to teach subsequent new student bodhisattvas, which is called 'a good mind'; distinguishing them from the deportment of the Hīnayāna śrāvakas, it is called 'Mahāyāna deportment.' That is to say, walking, standing, sitting, lying down; whether eating or drinking; whether speaking or silent; whether going out or entering; what should be done and what should not be done—all have deportment and rituals. By principle, one ought to be well-versed in these sūtras and vinaya; otherwise, how could one uphold the bodhisattva precepts? Therefore, it is enjoined that one must study them first. Second, within enjoining the instruction of later beginners, there are two: first, clarifying that new students come seeking; second, from 'should explain according to the Dharma' onwards, clarifying the proper instruction and explanation. Within this there are also two: first, explaining austerities to make their resolve firm; later, explaining the true Dharma to increase their wisdom and awakening. In the former there are also two: first, 'explains all austerities' is the general heading. In the specific differentiation below, it means making offerings above to all Buddhas and delivering living beings below, not sparing body or life in these two places. Furthermore, it is because above, to seek the Dharma, one bears heavy gratitude, and below, pitying living beings, one fulfills compassionate vows. Furthermore, it is because leaving home honors the Dharma and does not prize fragrance and flowers, but must use body and life to make offerings, like Bodhisattva Sarvasattvapriyadarśana burning his arms as an offering and so forth; and among sentient beings, delivering the starving tigress and so forth, like Prince Mahāsattva and so forth, as well as the other immeasurable bodhisattvas and so forth, all should be known. Second, from 'later each and every' onwards, within explaining the true Dharma: it means having first explained austerities to firm their resolve, only then does one expound true emptiness, causing them to practice the inner mental contemplation methods in sequence, not letting them inappropriately commit offenses. That is, knowing well that this is the practice of initial aspiration, next entering the rank of faith and the practices of the various ranks of the three worthies and so forth, step by step in sequence without confusion, so that wisdom born of hearing opens their mind, and reflection and cultivation cause their intent to understand. Third, from 'yet the bodhisattva' onwards, within transgression of instruction and adjudication of offense: the words 'for the sake of profit' clarify what the mind particularly seeks. 'What should be answered is not answered' means answering differently from what was asked. 'Explaining the sūtras and vinaya topsy-turvy' means not first explaining austerities and upholding precepts for them, but immediately expounding sweeping emptiness, destroying their precepts-body and causing them to lose proper practice; hence it is called 'explaining topsy-turvy.' 'The words and sentences have no before and after' means turning the front to the back and the back to the front, placing the middle before and after, or placing the before and after in the middle, causing deviation from doctrinal principle, which is a fault. 'Speaking in slander of the Three Jewels' means saying that this topsy-turvy exposition was spoken by the Buddha, which is slandering the Buddha; the Dharma is in fact not like this, yet saying that the Dharma is like this is slandering the Dharma; and further saying that the Saṃgha concurs with this exposition is also slandering the Saṃgha. The adjudication of the offense can be known.

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梵網經菩薩戒本疏 — Classical Chinese