梵網經古迹記 2.95

2.95

述曰：如《瑜伽》說：菩薩憐愍淨戒有情，不如犯戒於苦因轉。若由嫌恨，方便棄捨，不作饒益，是染違犯。《維摩經》云：眾生煩惱病，即為菩薩病。是即菩薩不救苦因，違利樂深，故今制也。此「八戒」等，皆通聲聞、菩薩戒也。《瑜伽論》云：攝律儀戒，七眾戒故。《涅槃經》云：為無上道受八戒故。言「毀禁」者，比丘大戒及以菩薩攝律儀戒。「七逆」如下。「八難」者，有說：八無暇也。謂三惡趣、北洲、長壽天、生盲生聾、世智辨聰、佛前佛後。彼無修道，故名無暇，亦名為難。彼是報障，雖非舉懺，然彼因中說果名也。此中十惡招惡趣難，世善生北洲，邪定感長壽，謗法生盲聾，邪智得聰辨，不敬三寶，佛前後生。有說：十三難中，除五逆罪，以彼五入七逆中故。雖舉大數，取污尼等。傳說如此。言「犯輕垢罪」者，除無五德，或反生過，彼雖不舉，無違犯故。《瑜伽論》云：無違犯者：若了知彼不可療治，不可與語，若觀待時，若觀因此鬪訟亂眾，知彼猛利，慚愧還淨，而不呵責治罰驅擯，皆無違犯。

Explanation: As the Yogācārabhūmi explains: A bodhisattva's pity for beings who keep pure precepts is not as great as his pity for those who violate precepts and revolve in the causes of suffering. If out of resentment or hostility one skillfully abandons them and brings no benefit, this is a defiled violation. The Vimalakīrti-sūtra says: 'The illness of the afflictions of sentient beings is the illness of the bodhisattva.' Thus, if a bodhisattva does not rescue them from the causes of suffering, it deeply violates benefiting and gladdening them; therefore, it is now prohibited. The 'eight precepts' and so forth here all apply to both the Śrāvaka and Bodhisattva precepts. The Yogācārabhūmi states: 'The precept of moral discipline comprises the precepts of the seven assemblies.' The Nirvāṇa-sūtra states: 'For the sake of the unexcelled path, one receives the eight precepts.' Regarding 'breaking the prohibitions': this refers to the great precepts of a bhikṣu and the bodhisattva precept of moral discipline. 'Seven heinous crimes' are as explained below. Regarding the 'eight conditions of no leisure': some say these are the eight leisureless states (aṣṭāv akṣaṇāḥ). They are: the three evil destinies, the northern continent, the long-lived devas, being born blind or deaf, worldly intellectual brilliance, and being born before or after a Buddha. In these states there is no cultivation of the path; hence they are called 'no leisure', and are also called 'difficulties'. These are obstacles of karmic retribution; although they are not matters for exposing and repenting, the name of the result is spoken of in terms of their causes. Here, the ten non-virtuous actions bring about the difficulty of the evil destinies; worldly goodness brings rebirth in the northern continent; wrong concentration induces long life; slandering the Dharma brings birth blind or deaf; wrong wisdom brings intellectual brilliance; and disrespecting the Three Jewels brings birth before or after a Buddha. Some say: Among the thirteen difficulties, exclude the five heinous crimes, since those five are included within the seven heinous crimes. Although stating the general number, it includes defiling a nun and the like. Such is the tradition. Regarding 'commits a duṣkṛta offense': except when one lacks the five virtues, or if doing so would instead cause a fault, although one does not expose them, there is no violation. The Yogācārabhūmi states regarding non-violation: 'If one knows that the person is incurable and cannot be spoken to; if one waits for the proper time; if one sees that this would cause disputes and disrupt the assembly; or if one knows that the person has fierce shame and conscience and has returned to purity, yet does not scold, punish, or expel him—none of these constitutes a violation.'