菩薩戒本疏 2.153

2.153

此下四戒，以悲教化。於中，初二明悲攝眾生，後二辨以敬護正法。法住人益，故雖護法，即是化人。初二中，初戒明唱導教化，次戒辨說法教化。見生不化，乖普攝行，故制之。道俗同學，大小不失，以聲聞本不兼濟故。文中，「常起大悲心」者，愍彼長沒苦海，常欲拔之令出。「若入」已下，內心起悲。發言唱導十戒者，或是十善業道之戒，或是菩薩十無盡戒。見畜令發菩薩心者，畜生之中，或有黠慧得領解者，或雖當時無能領解，法聲光明入毛孔中，遠作菩提之因緣故。

The four precepts below concern teaching and transforming through compassion. Within this, the first two clarify gathering sentient beings through compassion, and the latter two clarify reverently protecting the True Dharma. When the Dharma abides, people benefit; therefore, although it is protecting the Dharma, it is itself transforming people. In the first two, the first precept clarifies exhorting, leading, and transforming, while the next precept clarifies teaching and transforming by expounding the Dharma. Seeing sentient beings and not transforming them violates the practice of universal gathering; therefore it is prohibited. Monastics and laypeople practice this alike; the Mahāyāna and Hīnayāna do not lose this, because śrāvakas fundamentally do not simultaneously save others. In the text, 'Constantly give rise to a mind of great compassion': pitying their long submersion in the ocean of suffering, one constantly wishes to pull them out. From 'If entering' downward, internally one arouses compassion. Uttering speech to exhort and lead in the ten precepts: these are either the precepts of the path of ten wholesome actions, or the bodhisattva's ten inexhaustible precepts. Causing animals to generate the bodhisattva mind upon seeing them: among animals, there may be clever and wise ones who are able to understand; or, even if at the time they are unable to understand, the sound and light of the Dharma enters their pores, acting as a distant causal condition for bodhi.