大乘義章 12.54

12.54

五德舉罪，如律中說。《地持論》中亦具明之。五名是何？一者慈心不以瞋恚，謂見他人有所毀犯，以慈愍心舉罪令識，不以瞋恚故揚其過。二者柔軟不以麁獷，謂舉罪時軟言求聽然後舉之，不得麁獷令其瞋忿。三者利益不以損減，謂舉罪時屏處私語，令其覺、令捨過住善，終不彰揚使致衰惱。四者真實不以虛妄，謂舉罪時要具三根，見聞疑等，然後舉罪，終不虛妄。五者知時不以非時，謂舉罪時先觀自己，有其勢力、多善伴黨、堪任治罰則宜舉之，無時便止。又觀前人，若無勢力惡黨相用，是時宜舉，有時便止。如是一切，名為以時不以非時。此五是其舉罪行德，故名五德。五德如是。

The five virtues for admonishing faults are as taught in the Vinaya; the Bodhisattvabhūmi also explains them fully. What are the names of the five? The first is with a compassionate mind and not with anger: this means seeing another commit an infraction, one raises the fault with a mind of compassion to make them recognize it, not exposing their transgression out of anger. The second is gentle and not harsh: this means that when raising a fault, one speaks gently to seek their listening and only then raises it, not being harsh so as to cause them wrath and anger. The third is beneficial and not harmful: this means that when raising a fault, one speaks privately in a secluded place to bring them to awareness, causing them to abandon the fault and abide in goodness, never broadcasting it to cause them decline and distress. The fourth is truthful and not false: this means that when raising a fault, one must possess the three grounds—seeing, hearing, and suspicion—and only then raise the fault, never being deceitful. The fifth is timely and not untimely: this means that when raising a fault, one first examines oneself: if one possesses influence, has many good companions, and is capable of carrying out disciplinary correction, then one ought to raise it; if not timely, one simply refrains. Furthermore, one examines the other person: if they have no influence and no evil factions cooperating with them, it is the proper time to raise it; if they do, one simply refrains. All of these together are termed 'timely and not untimely'. Because these five are the virtues of the practice of raising faults, they are called the 'five virtues'. Such are the five virtues.