梵網經古迹記 2.95

2.95

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.'