瑜伽論記 9.418

9.418

Regarding 'subduing... up to preventing transgressions from arising', Ji says: The intention here is to guard deeply against one's own faults, so that only then can one, upon seeing another commit lower, middling, or superior transgressions of the precepts, initiate admonition and instruction, initiate censure and punishment, or initiate expulsion, respectively. When, upon seeing the lower and middling grades of precept violations on the spot, one initiates admonition, instruction, censure, and punishment, those who are admonished and instructed, as well as their fellow students of that time, all obtain benefit and comfort. Because their faults are halted, it is a benefit; because they are gathered back in, it is comfort. In the single case of expulsion: after having presently expelled them, if one brings them back and gathers them in, this causes both them and others to attain benefit and comfort, due to stopping evil and gathering them in. If, having expelled them, one does not re-gather them, this merely causes others, upon seeing that person commit a fault and be expelled, to subsequently guard themselves so as not to commit transgressions, thereby obtaining benefit and comfort; but the one who is expelled does not obtain benefit or comfort. This is the intention here. Among the superior grade, there are those who can be gathered in; this does not mean all superior transgressions can be gathered in, such as those who commit the five inexpiable offenses and the like, who cannot be gathered in. However, when taking the bodhisattva perspective, all are gathered in. One master explains: In expulsion there are two types: first, re-gathering in, which refers to being expelled together from the community, etc.; second, not re-gathering in, which refers to complete expulsion (utkṣepaṇīya), etc. Another explains: The term 'expulsion' here refers only to complete expulsion. Within it, those who are re-gathered in are those who study repentance; those who are not re-gathered in are those who do not study repentance. Now checking the fortieth fascicle, censure, punishment, and expulsion each have three grades. Within expulsion, if there is a lower or middling fault, one expels them temporarily and later gathers them back; if there is a superior fault, one expels them for life and does not gather them back. Since this clarifies the bodhisattva precept rules, why would one exclusively use the śrāvaka precept rules to interpret its meaning?