梵網經菩薩戒本疏 6

English (machine translation) 6

Language: English

6.1

Composed by the Śramaṇa Fazang of the West Temple in the Kingdom of Wei

6.2

Precept 24: Turning Away from the Correct and Heading Toward the Erroneous

First, the intention of the regulation: Fundamentally, it is because of receiving and practicing the Mahāyāna that one is called a bodhisattva; if one now abandons this, how can there be a great being? The distinct explanation also has three points: 1. Contravening great practice; 2. Practicing heterodoxies and perfuming the mind; 3. Obstructing the attainment of bodhi. Because the loss is profound, it must be prohibited.

6.4

The sequence: Previously, one relied on arrogance to dominate others; now, one turns away from the true and heads toward the false. Furthermore, previously one slighted people; now, one abandons the Dharma.

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Third, explaining the name: Indulging one's own ignorance, following various bad friends, abandoning the precious jewel of the Mahāyāna, and practicing the broken tiles of the erroneous and small—the precept guards against this fault; hence it is named accordingly.

6.6

Fourth, completion of conditions: Three conditions: 1. Generating a mind of turning away; 2. Abandoning the great Dharma; 3. Practicing the erroneous and small. Thus an offense is committed.

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Fifth, lack of conditions: If any one of the three is lacking, all are major preparatory offenses. Moreover, if both of the latter two are lacking, or both the first and last are lacking, all are minor preparatory offenses. Or if both of the first two are lacking, it is either extremely minor or without offense; all can be known.

6.8

Sixth, severity: Among the three, each has temporary or permanent [aspects], both temporary or both permanent, or complex variations of degree; all have differences in severity, and all can be known by applying the explanations.

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Seventh, permissible and impermissible cases: If one studies temporarily for the sake of sentient beings, if it is to accomplish one's own broad wisdom, or if one tames them through identical actions, in all such cases without abandoning one's own practice, no offense should be committed in any of them; reversing the above constitutes an offense.

6.10

In explaining the text, there are five [parts] in the passage: first, studying what is genuine and correct; second, explaining turning away and abandoning; third, practicing what is heterodox and lesser; fourth, distinguishing the faults; fifth, concluding the formulation of the offense. In the first [part], the words "the Buddha's sūtras" and so forth generally present the teachings that should be studied, and next distinguish four kinds: first, "correct Dharma" refers to the doctrinal teachings of the Mahāyāna; second, "correct view" refers to the teachings of practice; third, "correct nature" refers to the teachings of principle; fourth, "correct dharmakāya" refers to the teachings of the fruit. This means that based on doctrine one gives rise to practice, practice can realize principle, and when principle is fully realized the fruit is perfected. Furthermore, believing in the fruit, one receives the doctrine, and through cultivating practice enters into principle. Another explanation is that the first two are conditioned phenomena arisen from cultivation—relying on the perfuming impression of hearing the Dharma, non-conceptual wisdom and correct view arise; the latter two are inherently existent phenomena—what is enveloped [by defilements] is called the "correct nature," and what is freed from envelopes is called the "dharmakāya." All of these are what a bodhisattva should cultivate and study. Second, from "and cannot" downward explains turning away and abandoning. Because the Mahāyāna Dharma is precious, it is called a "jewel" by way of metaphor; it is like abandoning the seven jewels and instead picking up rubble and tiles. Third, from "instead studies" downward explains practicing what is heterodox and lesser. The phrase "instead studies" means upside-down study. There are eight kinds of this upside-down study: 1. "Wrong views": "views" is a general phrase, meaning evil views that diverge from principle, hence called "heterodox." 2. "The two vehicles": among the seven kinds of wrong views in the Daśabhūmika-śāstra, it is called "wrong view of different vehicles"; among the twenty kinds of tīrthikas in the Laṅkāvatāra-sūtra, it is called "Hīnayāna tīrthikas." These names are established based on their grasping and divergence from the Mahāyāna. Furthermore, the Daśabhūmika-śāstra calls them "sentient beings seeking pure conduct (brahmacarya)"; and the Lotus Sūtra says: "The places where you practice are the bodhisattva path." In terms of their harmoniously tending toward the Mahāyāna, these are not heterodox, but based on the former meaning they are reprimanded here and not permitted to be studied. 3. Sāṃkhya treatises and others have differing expositions that diverge from the truth, hence called "heterodox paths (tīrthika)." 4. Secular poetry and books—studying them obstructs the path. 5. "Abhidharma," translated here as "study of phenomena," namely the various Hīnayāna schools whose dispute and mutual contradiction damage the Mahāyāna. 6. Treatises combining Hīnayāna, tīrthika, and secular texts into a mixed whole, hence called "miscellaneous treatises." Also, like worldly treatises such as the four Vedas, all are called miscellaneous treatises. 7. "Calligraphy": indulging in the study of writing and punctuation so as to lose dignity. 8. "Record-keeping": studying calculation to record the quantities of grain heaps and the like. Among the above categories, if one's mental energy is abundant, superficially knowing them according to one's capacity should in principle incur no fault; but if one's nature is not intelligent and discerning, and one abandons the true to practice the false, in principle it constitutes an offense. The Vimalakīrti-nirdeśa says: "New-learner bodhisattvas are distinguished [by this]." Fourth, from "this cuts off" downward reveals three faults: 1. "Cuts off the Buddha-nature": this has two meanings. First, through practicing heterodox teachings, the Buddha-nature within oneself lacks conditions, so it cannot produce wisdom and the myriad other practices. This obstructs its function, hence called "cuts off." Second, practicing these heterodox teachings causes the Mahāyāna not to circulate in the world, which is called cutting off the Buddha's lineage (gotra). The sūtra says: "The circulation of this Mahāyāna Dharma is called not cutting off the Buddha's lineage." 2. "Causes and conditions that obstruct the path": this also has two meanings. First, creating obstructive causes and conditions for the path of bodhi; second, obstructing the causes of the path of bodhi and also obstructing its conditions, so that both causes and conditions are lacking, and the path has no means to arise. 3. "Is not practicing the bodhisattva path": this also has two meanings. First, diverging from the path practiced by bodhisattvas; second, concluding that what one does is not [the conduct of] a bodhisattva, hence the text says "one who." Fifth, "if deliberately done" and so forth concludes the formulation of the offense, as can be known.

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The Twenty-Fifth Precept: On Failing in Propriety as a Leader

6.12

First, regarding the intention behind establishing the precept: the leader of a bodhisattva assembly ought in principle to have a compassionate mind, gathering and comforting the assembly, practicing good, and guarding the wealth of merit; but if being a leader deviates from proper decorum, paths of evil karma will arise, and therefore [this precept] had to be instituted. Specifically demonstrating how it violates and destroys the three clusters of pure precepts can be understood by analogy with the explanations.

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Second, regarding sequence: the previous [precept dealt with] turning away from the correct Dharma, while the present one deals with damaging the wealth of merit; hence [this order].

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Third, regarding the explanation of the name: it can be known as being named after the causes of what is guarded against.

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Fourth, regarding the conditions for completeness: three conditions constitute the offense: 1. oneself acting as a leader of the assembly; 2. lacking a mind of compassionate protection; 3. causing the assembly to give rise to disputes and damaging the property of the Three Jewels. Thus the offense is established.

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Fifth, regarding the lack of conditions: lacking the first condition is a grave preparatory offense; lacking either of the latter two is a light preparatory offense. Here, on the part of being a leader who fails to protect, one incurs a light defilement offense; with respect to the loss of property and goods, in all cases one commits a pārājika offense. Therefore, if administrators and managers inappropriately expend the property of the Three Jewels, they violate two precepts.

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Sixth, regarding severity: leaders have strong or weak authority; compassionate protection may be firm or soft; disputes among the assembly and waste of property may be much or little; and whether combined or mutually varied, all have varying degrees of severity, which can be understood by analogy with the explanations.

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Seventh, regarding permissible and non-permissible cases: if kings and the like confiscate it, if powerful thieves [take it], if oneself is severely ill, or if the assembly is extremely wicked and cannot yet be harmonized, none of these should constitute an offense; the reverse of the above are all offenses.

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Eighth, regarding the explanation of the text: there are three [parts] in the passage: first, explaining being a leader; second, prescribing what must be done; third, concluding the offense for violating the regulation. In the first, "after the Buddha's parinirvāṇa" is mentioned because the maintenance of the bequeathed Dharma depends upon leaders of the assembly, thereby delimiting the period of time. Although the roles of leadership are many, five kinds are briefly presented: 1. Master of preaching the Dharma: comforting the assembly with compassion, transmitting without omission, and causing the Dharma to abide long. 2. Master of the monastic residence: holding administrative responsibility, bearing toil for the sake of the assembly, and firmly guarding property. 3. Master of converting and transforming: guiding dānapatis to repair and maintain stūpas and monasteries, properly guarding their wealth without disturbing the assembly. 4. Master of seated meditation: properly conferring śamatha and vipaśyanā, causing afflictions to be subdued. 5. Master of travel: leading the assembly in travelling abroad, causing them to properly restrain the sense faculties and not break the prohibitive precepts. Second, from "should give rise to" downward explains prescribing what must be done. Therein, it first prescribes causing the assembly to be harmonized: prescribing that if the assemblies under the above five masters have disputes and discord, they should use a compassionate mind to bring about harmony. Next, it prescribes that the above five masters must guard the property of the Three Jewels more carefully than their own eyes, preferring to forfeit life and limb rather than act improperly, which refers to taking the property of the Three Jewels and using it according to one's own whim without relying on the sacred teachings, hence the text says "as if it were one's own." Furthermore, when wicked persons become leaders, they are stingy with their own wealth yet do not cherish this property as if it were their own, which is deeply lamentable. Third, from "but instead" downward concludes the offense for violating the regulation, meaning that one causes quiet assemblies to become disordered and harmonized assemblies to enter into disputes, indulging personal desires and wasting resources without contemplating the path of karma; thus this fault is concluded. The remaining points are as explained previously under the precept against stealing.

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The Twenty-Sixth Precept: On Failing in Propriety when Receiving Guests

6.21

First, regarding the intention behind establishing the precept: when a bodhisattva sees a guest monk, he should even sell his own body to provide offerings, not to mention deliberately violating the sacred teachings and slighting virtuous guests. Because the fault is profound, [the precept] had to be instituted. Specifically distinguished, there are three: 1. violating the rules of the Dharma; 2. diverging from personal benefit; 3. causing guest practitioners to have no support and lose their spiritual vocation. There is also divergence from the three clusters of pure precepts, which can be understood by analogy with the explanations.

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Second, regarding sequence: the previous [precept] was failing in propriety as a leader, while the present one is deviating from etiquette when receiving guests; hence [this order].

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Third, regarding the explanation of the name: deliberately violating the rule and not receiving virtuous guests; the precept guards against this fault, hence it is taken as its name.

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Fourth, regarding the conditions for completeness: four conditions constitute an offense: 1. previously dwelling in a monastery or other place; 2. later a guest bodhisattva monk arrives; 3. failing to provide requisites; 4. failing to share material offerings equally. Thus an offense is committed.

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Fifth, regarding the lack of conditions: lacking the first condition has two meanings: 1. although not a resident, seeing this illegality and not restraining it incurs a grave preparatory offense; 2. if one restrains them but they do not comply, one ought to leave quickly; yet staying overnight without departing should incur a light preparatory offense. Next, lacking the second condition also has two meanings: 1. if a śrāvaka monk arrives, it is a grave preparatory offense; 2. if a lay bodhisattva arrives, it is a light preparatory offense. Next, lacking either of the latter two conditions each incurs a grave preparatory offense, as can be known.

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Sixth, regarding severity: the dwelling places may be poor or wealthy; the guest monks may be many or few; seeking requisites may be difficult or easy; material offerings may be generous or meager; whether combined or mutually varied, their severity corresponds to what was explained before.

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Seventh, regarding permissible and non-permissible cases: if one is severely ill and lacks freedom, if constrained by the power of the king, or if being a beginner who is not yet able to sell one's body, in principle it should not constitute an offense; the reverse of the above are all offenses.

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Eighth, regarding the explanation of the text: there are six [parts] in the passage: first, the resident seeing a guest; second, prescribing that offerings be provided; third, prescribing that difficult provisions be made; fourth, making offerings equal; fifth, incurring an offense for violating the teaching; sixth, reprimand and concluding the offense. In the first, five places are briefly mentioned: 1. "monastic residence" is the dwelling place of renunciant bodhisattvas in a saṅghārāma. 2. "Houses" are dwelling places of lay bodhisattvas, and are also places where dānapatis accommodate monks. 3. "Palaces and residences of kings" refers to places within royal palaces, and the words "cities and towns" apply generally to the locations of both the preceding situations. 4. "Up to the place of the summer rains-retreat": there are still many other places that cannot be completely detailed, hence the text says "up to." This means even down to a temporary dwelling place used temporarily for a single summer. 5. "In a great assembly": this means that when one sees later arrivals in an assembly hosted by a dānapati, one must yield one's seat to show mutual respect. Furthermore, these two places mention inferior cases to illustrate superior ones. Second, from "the resident monks" downward prescribes providing and receiving. Therein six matters are briefly prescribed: 1. oneself must go out to welcome and see off; 2. providing food and drink; 3. rooms and lodging places; 4. bedding, beds, blankets, mattresses, and the like within the rooms; 5. or for those who constantly sit without lying down, one must provide a rope bed; 6. or lamps, water, and the like. Specific items are hard to exhaust, so it summarizes: "providing everything," causing no shortage. Third, from "if there are none" downward explains prescribing that difficult provisions be made. If there are no goods to offer, one sells one's own clothing and requisites; if pressed without clothing or goods, even down to selling one's own body, so that they are provided for and not left empty-handed. The Tathāgata's intention in establishing the precept was so grave as to reach this extent. However, selling one's body applies to both [renunciant and lay] ranks, while [selling] sons and daughters applies only to laypeople; the distinction here between selling one's body and [selling] sons and daughters is as explained elsewhere. Fourth, from "if there is a dānapati" downward explains making offerings equal. Since faithful offerings are designated for the saṅgha of the ten directions, the monastic assembly is also like milk blended with water; therefore the Buddha instructed that receiving according to the monastic roll is lawful and constitutes blameless giving, and when the monastic roll receives lawful giving the merit is vast; hence the text says "there are shares of material offerings" and so forth, all of which can be known. Fifth, from "yet the resident monks" downward explains incurring an offense for violating the teaching. This means violating the Tathāgata's instruction on the monastic roll and stealing the offerings meant for the present saṅgha of the ten directions; even if the offering is tiny, viewed against the saṅgha's offerings it is boundless; hence the text says "incurs boundless offense." Sixth, from "animals" downward gives the reprimand and concludes the offense. It first reprimands with three matters: 1. extremely foolish, therefore equal to animals; 2. lacking noble fruits, therefore not ramaṇas; 3. lacking those causes, therefore not sons of the Śākyas. Afterward, from "if deliberately done" downward concludes the offense, as can be known.

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The Twenty-Seventh Precept: On Accepting Separate Invitations

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First, the intention of instituting the precept: A bodhisattva should rightly renounce cherished wealth and property to help bring about a feast of giving; how could they improperly accept an individual invitation to take items meant to be universally distributed? In particular, there are three reasons: 1. It destroys the Tathāgata's rule of rota for the Saṅgha; 2. It diminishes the boundless merit of the donor; 3. It burdens one's own person by taking these items that should not be accepted. The Sūtra on the Bhikṣu's Practice of the Dharma Deserving Offerings states: 'If any disciple of mine accepts an individual invitation, that person will definitely lose the first fruit, second fruit, third fruit, and fourth fruit, and is not called a bhikṣu. That person shall not walk upon the king's land, nor drink the king's water; five hundred great demons will constantly block his way forward. This bhikṣu will not see a Buddha for seven kalpas, the Buddha will not extend his hand to him, he cannot receive the offerings of donors, and five thousand great demons will constantly follow behind him.' It further states: 'A great thief within the Buddha-Dharma is what monks must not be. Within the rota of the Saṅgha, there are Buddha-manifested Saṅghas, Saṅghas of the four paths and fruits, bodhisattva Saṅghas, seven-worthy Saṅghas, and ordinary-being Saṅghas. Because one wishes donors from the four directions to attain such a Saṅgha, do not accept individual invitations.' Furthermore, the meaning of the Gṛhapati's Sūtra on Inviting the Saṅgha as a Field of Merit is also the same as this; therefore, it was strictly instituted.

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Second, the sequence: Previously, serving as the host violated proper deportment; here, accepting an invitation breaches the proper rule.

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Third, explaining the name: Violating the rota to accept an invitation causes the deepest harm; the precept guards against this error, hence it is taken as the name.

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Fourth, fulfilling the conditions: Four conditions constitute an offense: 1. being in the community; 2. privately and individually accepting an individual invitation; 3. engaging in preparatory actions; 4. taking the items—an offense is immediately committed.

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Fifth, lacking conditions: If either of the first two conditions is lacking, in each case there is entirely no offense. If either of the latter two conditions is lacking, in each case there is a grave preparatory offense, as can be known.

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Sixth, lightness and gravity: This is judged based on the greater or lesser amount of goods received, whether the receptive mind feels shame or no shame, and combinations thereof.

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Seventh, permissible and impermissible cases: Discussed fully, there are four propositions: 1. Invited through the Saṅgha rota and accepted through the Saṅgha rota; 2. Individually invited and accepted through the Saṅgha rota—these two do not constitute an offense. 3. Invited through the Saṅgha rota and accepted privately and individually—this is the gravest. 4. Individually invited and individually accepted—this also has two forms: (a) If a donor prepares an offering for seven monks, invites six by the Saṅgha rota, and individually invites this one person to complete the count of the Saṅgha rota, this offense is lighter than the previous one; (b) Invited through the Saṅgha rota, and outside the count of seven persons this monk who has a personal connection is additionally invited individually—this may be the lightest, or also no offense. Furthermore, if one is gravely ill, or if one goes there without receiving goods, or if one acts to protect the donor so that they generate bodhicitta, or if one causes many people to generate bodhicitta—all these should not constitute an offense.

6.37

Eighth, explaining the text: There are four parts: 1. General prohibition; 2. Determining the goods; 3. Revealing the fault; 4. Adjudication of offense. In the first part, it generally prohibits receiving any gains from an individual invitation for oneself. In the second, from 'And these' downward, it defines the goods. That is, why is one not permitted to receive this gain individually? Because this gain belongs to the present Saṅgha of the ten directions. If it is not by the Saṅgha rota, one definitely ought not to receive it. Question: Just as a deceased bhikṣu's light property also belongs to the present Saṅgha of the ten directions, how could it be received through the Saṅgha rota? Answer: Although both equally belong to the ten directions, the regulations instituted differ. That is determined by karmavācanā, while this is limited by the Saṅgha rota; each accords with its original rule, and once received they are not interchanged. In the third, from 'yet receiving individually' downward, in revealing the fault, it briefly shows seven kinds of faults: 1. Taking the property of the present Saṅgha of the ten directions, because it is what they ought to obtain; 2. Property of the eight fields of merit; 3. Buddha property; 4. Holy persons' property; 5. Teachers' and masters' property; 6. Parents' property; 7. Sick persons' property—because these goods are shared with what they would receive. Fourth, therefore adjudicating the offense, as can be known.

6.38

Precept Against Intentionally Inviting Monks Individually, the Twenty-Eighth

6.39

First, the intention of instituting the precept: A bodhisattva should rightly sacrifice life to protect the Dharma; how could they intentionally violate the noble teaching? Individually inviting those close to oneself is merely a partial gathering of the mundane; how could it accomplish a feast of merit? In particular, it also shows three points: 1. It harms the Buddha's teaching on the Saṅgha rota; 2. It loses one's own boundless roots of goodness; 3. It misleads sentient beings who constantly receive training. Therefore, it had to be instituted.

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Second, the sequence: Previously, acting as the field of merit, one did not accept individual invitations; here, acting as the donor, one does not invite individual monks.

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Third, explaining the name: Inviting based on personal partiality violates equal giving; the precept guards against this error, hence it is taken as the name.

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Fourth, fulfilling the conditions: Four conditions also constitute an offense: 1. preparing a feast of offerings; 2. the community of monks exists; 3. intentionally inviting individually; 4. the giving having been completed—an offense is immediately committed.

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Fifth, lacking conditions: Lacking either of the first two conditions is not an offense; lacking either of the latter two conditions is adjudicated as a preparatory offense.

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Sixth, lightness and gravity: Depending on whether each of the above four conditions is greater or lesser, both greater or both lesser, or mutually present, lightness and gravity are judged accordingly.

6.45

Seventh, permissible and impermissible cases: If the Saṅgha rota is already complete, and it is not done to make an exclusive gift, but to revere high virtue, or there are other ways to produce good and eradicate evil, in principle there should be no offense. And beyond the Saṅgha rota, if a king's power universally invites them, there should also be no offense. The remaining permutations are the same as before; invert them and judge accordingly.

6.46

Eighth, explaining the text: The text has five parts: 1. Explaining the time of preparing offerings; 2. Instituting invitation by Saṅgha rota; 3. Assessing and showing superiority; 4. Explaining the fault of violating the regulation; 5. Adjudicating and demonstrating the name of the offense. In the first part, lay and monastic are precisely those regulated; 'and all donors' additionally teaches worldly people so that they obtain boundless merit, referring to when one is about to invite the Saṅgha-field and wishes to prepare a feast of offerings to seek what is desired, hence it is stated so. In the second, from 'should enter' downward, it explains instituting invitation by Saṅgha rota, which means instructing this donor to go into the Saṅgha and ask the administrative officer the limits of the Saṅgha rota. The words 'now wishing to invite in order' express one's intention to invite, distinguishing it from an individual invitation, hence it is said. The words 'obtains the worthy and holy Saṅgha of the ten directions' reveal its superior virtue, meaning that the Saṅgha of the ten directions encompasses both ordinary and holy, harmonious in one taste; if there is no distinction and one invites one person according to the teaching of the Saṅgha rota, because they are one among the ten directions, they are linked to the ten directions, and thus one attains the merit of the Saṅgha of the ten directions. It is like drinking a handful of water from the great ocean, which is already having drunk all the river waters in Jambudvīpa; if one individually drinks up an entire large river, one still cannot be said to have drunk from the rivers [in general], how much less drinking a small stream? One should know that Saṅgha rota and individual invitation are also like this. In the third, from 'yet worldly people' downward, assessing and showing superiority means that individually inviting five hundred arhat monks or five hundred bodhisattva monks is like individually drinking river water. 'Is not equal to one ordinary monk of the Saṅgha rota' is like drinking a handful of water from the great ocean. Question: Are those monks who are individually invited not people among the Saṅgha of the ten directions? How can they not be included in the ten directions? Answer: In an individual invitation, the mind is fixed on the desired person, not universally uniting the Saṅgha of the ten directions. The Saṅgha rota is not like this; the invitation does not fixate on anyone in particular, but unites all; therefore, it is vast. In the fourth, from 'If one invites individually' downward, explaining the fault of violating the regulation briefly shows three faults: 1. It is outside the Saṅgha's rules, hence called a tīrthika practice; 2. The precepts of the seven Buddhas entirely lack this rule, meaning it does not exist within the authentic teaching; 3. It goes against the Buddha's intent, hence it says 'does not accord with filial piety.' Fifth, from 'If intentionally' downward, adjudicating and demonstrating the name of the offense, as can be known.

6.47

Precept Against Harmful Occupations that Injure Sentient Beings, the Twenty-Ninth

6.48

First, the intention of instituting the precept: A bodhisattva should rescue sentient beings with great compassion, not begrudging body or life; how could they, for the sake of gain, injure people with evil arts, specifically harming the three clusters of precepts? Therefore, it had to be instituted.

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Second, the sequence: Previously, one turned away from the superior field; here, one practices inferior arts. Furthermore, previously it was losing good; here, it is increasing evil; hence it is instituted next.

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Third, explaining the name: Practicing evil arts and crafts goes against principle and causes harm; the precept guards against this error, hence it is taken as the name.

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Fourth, fulfilling the conditions: Four conditions also constitute an offense: 1. giving rise to an evil mind; 2. for the sake of gain; 3. learning evil arts; 4. actively practicing and using them—hence an offense is committed.

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Fifth, lacking conditions: Sequentially lacking the four conditions each incurs a grave preparatory offense, as can be known.

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Sixth, lightness and gravity: In these four, since each has greater or lesser degrees, both equal and differing lightness and gravity should be understood based on the previous. Furthermore, among the thirteen faults regulated here, preparing food with one's own hands, and milling and pounding by oneself—these two are slightly lighter, while the rest are all grave.

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Seventh, permissible and impermissible cases: From 'preparing food with one's own hands' to 'crafts'—seven kinds—at times may be permitted; the other six definitely have no permissive rule. Except for bodhisattvas in holy ranks who expediently manifest common actions, which is difficult to discern.

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Eighth, explaining the text: The text has two parts: First, listing mundane evil matters; second, committing them and thereby adjudicating an offense. In the former, 'evil mind' is the cause of committing evil. 'For the sake of gain' is the condition for committing evil. 'Peddling' and so on explain the evil matters committed. Although evil matters are many, thirteen are briefly listed: 1. Selling sex: living in a brothel selling female sex to men, or selling male sex to women; from the side of teaching another to commit sexual misconduct, in principle it actually incurs a major offense, but here from the side of vending, a light defilement is additionally adjudicated, and therefore two offenses are incurred. 2. Preparing food with one's own hands: an improper act of foul contact. 3. Milling and pounding by oneself: destroying life and foul contact; these two are also criticized by the world. 4. Divining the signs of men and women: divining whether men and women are suitable for marriage, or reading moles and lines on their bodies, or interpreting their dreams as auspicious or inauspicious. 5. Whether it is male or female: divining a pregnancy to distinguish boy or girl. 6. Incantations: doing curses and the like, or using evil incantations to curse dragons and the like. 7. Occult arts: prayer rituals, talismans and written spells, or illusory arts that bewilder and deceive. 8. Crafts: working as an artisan or hired laborer to seek gain. 9. Methods of training falcons: sewing eyelids and the like, and once trained, having them kill living beings. 10. Compounding a hundred kinds of poisons: blending a hundred kinds of poisons to make this medicine, and likewise for a thousand poisons. Since the numbers are more or fewer, in principle their effects are urgent or slow. 11. Snake venom: gathering snakes on the fifth day of the fifth month to compound poisons, or feeding poisons to snakes. 12. Gold and silver: compounding counterfeit gold and silver to deceive people. 13. Gu poison: also using snakes, cat-demons, and the like to harm sentient beings. The words 'entirely lacking a compassionate mind' conclude those evil deeds as lacking a mind of compassion. Second, 'If intentionally done,' the establishment of the offense can be known.

6.56

Precept Against Violating Prohibitions and Acting Wrongly, the Thirtieth

6.57

First, the intention of instituting the precept: A bodhisattva should rightly have a mind like vajra to uphold the prohibitive precepts, making sure not a single drop is lost like the bowl of oil in the crowd, and not a speck of dust harms it like the floating buoy in the ocean; how could they with an evil mind commit sexual misconduct, theft, killing, and slander? To guard the root precepts, these secondary prohibitions were instituted, universally adjudicating two offenses; hence it had to be instituted.

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Second, the sequence: Previously, one engaged in evil and injured life; here, one openly violates the prohibitive precepts.

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Third, explaining the name: The evil mind blazes forth, not shrinking from severe statutes; the precept guards against this error, hence it is taken as the name.

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Fourth, fulfilling the conditions: Four conditions also constitute an offense: 1. giving rise to an evil mind; 2. facing an evil object; 3. creating preparatory means; 4. performing it—an offense is immediately committed.

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Fifth, lacking conditions: Whenever any one condition is lacking, it is a grave preparatory offense, which is also the two preparatory offenses of root and branch. Both can be understood by contemplating in accordance with this.

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Sixth, lightness and gravity: In the four conditions above, all have degrees of more or less, concurrent or non-concurrent; lightness and gravity should be contemplated according to the previous. Furthermore, among the deeds committed, slandering the Three Jewels is the gravest, killing and theft should follow, and the remaining precepts are slightly lighter, as can be known.

6.63

Seventh, exemptions and inclusions: except for madness, or holy beings displaying colleagueship [to convert beings], and so forth, all others are offenses. Further open permissions and prohibitions should be understood as explained in the section on the ten major precepts above.

6.64

Eighth, in explaining the text, there are three parts: First, "with an evil mind" clarifies the cause of committing evil, meaning not believing that actions have karmic fruits and so forth, and thus committing various transgressions. Second, clarifying the sinful karmas committed, three kinds are briefly cited: First, pretending to be close while being like an enemy, meaning "feigning closeness and devotion," relying on the protection of the Triple Jewel to sustain one's own livelihood, yet in reality slandering the Triple Jewel without ever believing or accepting it; this also violates the tenth major precept. The phrase "speaking of emptiness with the mouth," and so forth, explains and reveals the characteristics of feigning closeness while really slandering; that is, the mouth hypocritically speaks of emptiness as if following the Buddha's words, while in practice one clings to existence and slanders what the Buddha taught. Second, from "acting for laypeople" downward clarifies matchmaking and impure conduct, meaning either for illicit relations or to form a marriage, acting as a go-between to skillfully bring them together, forming tight bonds and sending sentient beings into these places of sin; this also violates the third major precept of the first section, because it violates the rule against teaching people to engage in lust. Here it constitutes a violation of this present category in terms of matchmaking, fully as explained above. Third, breaking the prohibitions on fasting days means that the three months and six [fasting] days are times when tīrthikas commit sins and make sacrificial offerings to seek blessing; now, failing to abandon evil views, one acts together with them, thus resulting in serious [sin in] the three long months and the six [days] and so forth. Check the Dazhidulun for details; this clarifies the time of committing sins. Among the sins committed, four kinds are briefly distinguished: the first two are violations of major precepts, which, because they are committed at these times, also simultaneously violate this section; the latter two are minor, referring to drinking and revelry at improper times, breaking the precepts of deportment, and so forth. Third, concluding by stating the name of the offense, which can be understood.

6.65

Up to this point, the ten precepts have been separately explained. Below comes the concluding exhortation pointing to the expanded [text], meaning that these ten precepts are each explained in detail in the "Chapter on Formulating Precepts" of that large root text; here, only their names and characteristics are briefly cited.

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Precept Thirty-One: Not Rescuing When Seeing Distress

6.67

First, the intention of the formulation: when a bodhisattva sees sentient beings in distress, in principle one ought to sacrifice one's life to save them; how can one bear to see the Triple Jewel and one's two parents, whom one respects, being sold by evil people and not ransom them? Therefore, it had to be formulated. Specifically distinguished, there is also the meaning of violating the three clusters of precepts, which can be understood.

6.68

Second, the sequence: the previous [precept dealt with] intentionally violating the major prohibitions; this one [deals with] not rescuing the distress of the venerable.

6.69

Third, explaining the name: it takes its name from what it guards against, as can be understood.

6.70

Fourth, possessing the conditions: four conditions also constitute an offense: 1. it is a venerable object; 2. they are genuinely in distress; 3. one personally sees and knows it; 4. one abandons them and does not rescue them. Thus an offense is constituted.

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Fifth, lacking conditions: lacking the first condition results in a preparatory offense; lacking any of the latter three conditions results in no offense, as can be understood.

6.72

Sixth, relative gravity: there are differences in number regarding the venerable object; the pain and distress can be light or heavy; seeing personally versus hearing from afar, and rescuing being difficult or easy, whether all together or mutually varying—the degrees of gravity are as before and can be understood by reasoning accordingly.

6.73

Seventh, exemptions and inclusions: if one is mad, or if the other demands much wealth while one is pressed and has nowhere to seek it, so that even selling one's own body would not cover the amount; or if the other, for the sake of bodhisattva practice, abandons body and life to give to them and in mind does not wish to be ransomed—all of these are without offense. The opposite of the above should be adjudicated [as an offense].

6.74

Eighth, explaining the text: in the text there are four parts: 1. citing the event of distress; 2. clarifying that the venerable are in it; 3. formulating the command to rescue and ransom; 4. intentional violation and adjudication of offense. In the first part, "the Buddha said" stands at the head of a distinct section, hence these words are placed here. Therein, it first clarifies the time of distress, meaning that when the Buddha was in the world there was no such thing, hence it says "after the Buddha's demise." Although after the Buddha's demise, in an age of rich faith and virtue there was still no such thing, hence it says "in an evil world." Next, clarifying the perpetrators, there are three: 1. tīrthikas, due to wrong faith; 2. evil people, due to lack of faith; 3. bandits, due to seeking wealth. Second, from "selling the Buddha" downward clarifies that the venerable are in distress, briefly citing three categories: 1. images of the Buddha and so forth, meaning either merely going to sell them or intending to melt and destroy them—in all cases they must be ransomed. Saying "images of parents" means the images of one's own parents being sold by others. Another explanation says that Buddhas and bodhisattvas are revered like parents, not referring to the images of one's two parents. 2. Selling the sūtras and vinaya. 3. Selling the Saṅgha and so forth, in which there are four kinds of persons: 1. monks; 2. nuns; 3. lay bodhisattvas; 4. renunciant bodhisattvas; hence they are called "persons of the Way." Saying "or to officials" and so forth clarifies the two destinations of the sale, meaning either entering the government or being made slaves by ordinary people. Third, from "yet the bodhisattva" downward clarifies the command to rescue and ransom, meaning that upon seeing them, generating compassion is the cause for rescue, and expedients and so forth are the conditions for rescue. If the other needs wealth, one should beg everywhere and teach others to ransom them. Fourth, from "if one does not ransom" downward clarifies intentional violation and adjudication of offense, which can be understood.

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Precept Thirty-Two: Keeping Objects and Acting Illegally

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First, the intention of the formulation: bodhisattvas in principle ought to compassionately rescue and benefit sentient beings; how can they keep weapons of killing and harm to damage wealth and life? This also violates the three clusters of precepts, and therefore had to be formulated.

6.77

Second, the sequence: the previous [precept dealt with] not rescuing the distress of the venerable; this one [deals with] harming sentient beings.

6.78

Third, explaining the name: intentionally keeping tools of harm encroaches upon others' wealth and life; the precept guards against this fault, hence it is named after it.

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Fourth, possessing the conditions: five conditions: 1. illegal items; 2. with an evil mind; 3. intentionally storing and hoarding; 4. relying on official power; 5. harming sentient beings.

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Fifth, lacking conditions: lacking any one of them results in a major preparatory offense, which can be understood according to the explanation.

6.81

Sixth, relative gravity: each has distinctions of more or less, occurring together or not, which can be understood as before.

6.82

Seventh, exemptions and inclusions: if one is mad, or if it is to protect the Dharma, or if it is to tame sentient beings to cause them to leave evil and abide in good, in principle there is no offense. The opposite of the above is all adjudicated [as an offense], all of which can be understood accordingly.

6.83

Eighth, in explaining the text, there are two parts: first, citing the faults and formally formulating [the rule]; second, intentional violation and adjudication of offense. In the former, there are six points: 1. "Must not keep knives" and so forth, four items. These are large swords; crescent-bladed weapons and small knives are not what is violated. Staves refer to weapons, not restricted to a single kind. 2. "Trafficking" and so forth: since laypeople are permitted to trade, they simply must not use light balances and so forth to cheat others. Calculating what is gained, while that would be a major offense, it is in terms of using small measures and the like that one violates this precept. 3. "Relying on officials" and so forth: serving as an official in the secular world and using power to seize property, or relying on other officials to seize property and so forth. 4. Relying on official power, with harmful intent, to bind, beat, and revile sentient beings. 5. Relying on official power to destroy others' successes and seize what they possess. 6. Raising cats and other creatures of evil conduct. Four kinds are briefly shown: pigs are what is killed; the other three are what can kill. Second, from "if intentionally" downward clarifies intentional violation and adjudication of offense, which can be understood.

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Precept Thirty-Three: Watching and Listening to Evil Deeds

6.85

First, the intention of the formulation: bodhisattvas in principle ought to dwell in quietude and contemplate the Way; how can they drift with the flow and dissipate their purpose, losing the intention toward the Way? Specifically revealed, there are eight [faults]: 1. losing dhyāna; 2. increasing negligence; 3. ruining wholesome factors; 4. extinguishing Dharma practices; 5. incurring great ridicule; 6. misleading those who are to be transformed; 7. violating the prohibitions and precepts; 8. becoming causes of suffering. Because this damages the Way so severely, it had to be formulated.

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Second, the sequence: the previous [precept dealt with] storing and keeping what is inappropriate; this one [deals with] watching and listening to evil deeds.

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Third, explaining the name: watching and listening to what is inappropriate and doing what should not be done; the precept guards against this fault, hence it is named after it.

6.88

Fourth, possessing the conditions: here there are five kinds of precepts: 1. the precept against watching fighting; 2. the precept against listening to music; 3. the precept against gambling and games; 4. the precept against magical arts; 5. the precept against acting as a bandit's messenger. Now, each of these five precepts constitutes an offense upon fulfilling four conditions: 1. there is an object to engage with; 2. there is the intention to proceed toward it; 3. one engages in the preparatory action of proceeding; 4. the act is completed, adjudicating the offense. All can be understood accordingly.

6.89

Fifth, lacking conditions: among the first two precepts, lacking the first two conditions results in no offense in each case; lacking the latter two conditions results in a preparatory offense. Among the latter three precepts, lacking any one of the four conditions results in a preparatory offense. This can be understood according to the explanation.

6.90

Sixth, relative gravity: regarding the former four conditions, the distinctions of more or less, occurring together or not, should be understood as before. Furthermore, among these five, the first two are slightly lighter, and the latter three should be heavier; among the three, the distinctions of lower, middling, and upper can be understood in order.

6.91

Seventh, exemptions and inclusions: among the first two precepts, if one is ill, or to break up a fight, or to make offerings to the Triple Jewel with music, in principle there is no offense. Among the latter three, except for madness, all others are offenses.

6.92

Eighth, in explaining the text, there are three parts: first, separately formulating [prohibitions against] the five wrongdoings; second, concluding together with the same formulation; third, intentional violation and adjudication of offense. The five wrongdoings in the former constitute five sections. First, in the precept against watching fighting, according to what follows, the two characters "must not" should be present; but because there is a general conclusion later, among the five some have them and some do not. "With an evil mind" clarifies the cause of the violation. This has three categories: 1. watching them fight each other to take pleasure in it, having no intention of separating or resolving them; 2. treating this as entertainment to delight one's wild mind; 3. giving vent to a harmful mind. Next, clarifying the fighting that is watched, there are also three categories: 1. men and so forth fighting each other, meaning cursing and beating each other; 2. soldiers arrayed in battle; 3. bandits fighting each other—or perhaps soldiers fighting with bandits, without a third category. "And so forth" includes all other things not mentioned. Second, from "also must not" downward clarifies the precept against listening to music, in which ten kinds are briefly explained: the first nine separately distinguish nine kinds of musical sounds, and the last one summarizes acrobatic entertainment and music; all can be understood. Third, from "must not" downward is the precept against gambling and games, in which there are nine kinds of games. Third, "parasī-chess" (prāsa/pāśaka game) is a method of military gaming from the Western Regions, where two people each hold twenty-odd small jade pieces riding elephants or horses, competing to seize crucial roads on the board to win. Fourth, flick-chess (tanqi), meaning using a finger to flick chess pieces, winning by reaching farther. Fifth, mentioning "liubo": there are two explanations; one says it is double-six (shuangliu, backgammon), and the other says it separately counts six kinds of gambling games; the former explanation is definitive. The sixth and seventh can be understood. Eighth, "pitch-pot" refers to holding darts into a pot, like Ji Kang and others. Ninth, "eight-track city navigation" can be understood. Fourth, from "fox mirror" downward clarifies the precept against sorcery. Therein, five kinds are briefly distinguished: 1. "fox mirror": it is heard that sorcerers in the Western Regions smear fox claws with medicine and incant over them, whereupon they see auspicious and inauspicious matters therein, hence the name "fox mirror." 2. Performing sorcery using yarrow stalks. 3. Incanting willow branches. 4. Incanting alms-bowls. 5. Using human skulls together with them for divination to foreknow good and bad fortune. All of these are what ordinary fools do; how could they be suitable for practitioners? Therefore they are strictly forbidden and completely severed. Fifth, from "must not" downward clarifies the precept against serving as a bandit's messenger, meaning acting as a messenger for bandits, assisting and completing acts of theft. If considered from the side of completing another's theft, it violates the former first section [the major precept on theft]; regarding doing what should not be done, it incurs this offense. Second, from "each and every" downward is the general formulation. Third, from "if intentionally" downward is the adjudication of offense, which can be understood.

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梵網經菩薩戒本疏 — Classical Chinese