不舉教懺戒品第五
Chapter 5: The Precepts of Confession Without Invoking the Teaching
初、制意者，菩薩理應舉過示人，令其懺洗務令清淨，開光遺寄使其正法千載不墮，下救黎元不捨群品，上護聖教以報佛恩，為益重甚故須制也。
First, regarding the purpose of establishing these rules: a Bodhisattva should naturally point out people's faults and make them known, so that those who have transgressed may repent and purify themselves, ensuring they become completely clean. This opens the way for the light of the Dharma to be passed down, so that the true Dharma will not fall into decline even after a thousand years. It reaches downward to rescue the common people without abandoning any living being, and upward to protect the sacred teaching in gratitude for the Buddha's kindness. Because the benefit is so profoundly important, these rules must be established.
二、次第者，前自潔己身，今則不與，穢行同居故也。
2. As for the sequence: previously one purifies oneself, but now one does not associate with or live alongside those who practice defilement.
三、釋名者，作違教理，聖結有愆，曲順彼情，覆不勸悔，戒防此失，亦功能立名。
**3. Explaining the name.**
To act contrary to the teachings, so that the holy ones find fault in one's conduct, and to bend to another's wishes, concealing their fault and not urging them to repent — the Precepts guard against this failing. This is also how the name is established based on its function.
四、具緣者，五緣成犯：一、是犯戒有情。二、知彼有罪。三、無別違緣。四、故作覆藏。五、共同法事。
4. Possessing the factors: five factors together constitute a violation: (1) being a sentient being who can commit an offense; (2) knowing that the other person has committed an offense; (3) there being no other obstructing condition; (4) deliberately concealing it; (5) sharing in Dharma activities.
五、闕緣中，闕初二無罪，闕第三亦無犯。謂若舉彼，即起煩惱鬪爭而生，是故如草布地。餘二闕可知。
5. Regarding missing conditions: if the first two are missing, there is no offense; if the third is missing, there is also no violation. This means that if one brings it up, it immediately gives rise to afflictions, quarrels, and disputes—therefore it is like grass spread on the ground. The remaining two cases of missing conditions can be understood accordingly.
六、輕重者，犯小戒不教應輕，重則應重。又五八應小，十七應重。又舉而不從為輕，從而不舉為重。又福弱不能舉為輕，瞋嫌不舉為重。並可知。
Six, regarding light and heavy offenses: violating a minor Precept is light if it does not require formal correction, but heavy if it does. Also, the five and eight Precepts are light, while the seventeen are heavy. Also, reporting an offense but failing to act accordingly is light, while covering it up by not reporting is heavy. Also, being unable to report due to insufficient merit is light, while failing to report out of anger or dislike is heavy. All of this can be understood.
七、通塞者，自無五德，他不從者，理通無犯，餘位皆塞。
7. On "open or blocked": If one lacks the five virtues and others do not follow, then by principle it is open and there is no transgression; all other cases are blocked.
八、釋文中二：初、對緣正制，二、「而菩薩」下違制犯。前中亦二：初舉制戒。緣有七種：一、犯八戒有二：一、小乘八戒，如《成實論》；二、菩薩八戒，如《文殊問經》。二、犯五戒亦二：一、小乘五戒，如小論；二、菩薩五戒，如《善生經》。三、犯十戒亦二：一、沙彌十戒，如律。二、菩薩十戒復二：一、如此經十無盡戒，二、《文殊問經》亦以沙彌十戒為菩薩戒。四、毀禁亦二：一、大比丘戒，二、菩薩戒。五、七逆如下辨。六、八難者，一義十三難中除五逆，以彼入七逆中故，餘八是此。猶恐未然，以非人等不障得戒故。又有人釋是三塗等八難，此應非，以彼是報，非舉懺故。今正解取彼八難之因，即罪業也，以懺除故。七、一切通結。二、「應教」下正制戒行，謂以慈心教其懺洗。二、「而菩薩」下違制結。犯中亦二：先違制，後結犯。前中有三：一、不教悔而共住者，處同也。二、利同，亦是食同。三、法同。布薩者，梵語正音名補殺多，此云淨住。謂三業光潔名淨，即戒無毀缺也。與眾和合名住，即法理無二也。後「而不舉」下，結犯可知。依《瑜伽戒本》云：「若諸菩薩安住菩薩淨戒律儀，見諸有情應可呵嘖，應可治罰，應可驅擯，懷染污心而不呵嘖，或雖呵嘖而不治罰如法教誡，或雖治罰如法教誡而不驅擯，是名有犯，有所違越，是染污犯。若由懶墮、懈怠、放逸而不呵嘖乃至驅擯，非染違犯。無犯者：若了知彼不可療治，不可與語，喜出麁言，多生嫌恨，故應棄捨；若觀待時；若觀因此闕訟諍競；若觀因此令僧諠雜，令僧破壞；知彼有情不懷諂曲，成就增上猛利慚愧，疾疾還淨。不呵嘖乃至驅擯，皆無違犯。」解云：輕過但呵，中過須罰，重過須擯，皆以慈心不以瞋恚，利益不以損害，知時不以非時等也。
Eight, within the explanation of the text there are two parts: first, the circumstances leading to the formal prohibition; second, beginning with "And a bodhisattva," the violation of that prohibition.
In the first part there are also two: first, stating the precept that was established. The circumstances are of seven kinds:
First, breaking the Eight Precepts—there are two: (1) the Hīnayāna Eight Precepts, as in the *Chengshi Lun*; (2) the bodhisattva Eight Precepts, as in the *Wenshu Wen Jing*.
Second, breaking the Five Precepts—also two: (1) the Hīnayāna Five Precepts, as in the lesser treatises; (2) the bodhisattva Five Precepts, as in the *Shansheng Jing*.
Third, breaking the Ten Precepts—also two: (1) the śrāmaṇera Ten Precepts, as in the Vinaya; (2) the bodhisattva Ten Precepts, again two: (a) the Ten Inexhaustible Precepts of this sutra; (b) the *Wenshu Wen Jing*, which also takes the śrāmaṇera Ten Precepts as bodhisattva precepts.
Fourth, destroying the prohibitions—also two: (1) the great bhikṣu precepts; (2) the bodhisattva precepts.
Fifth, the Seven Pārājikas, explained below.
Sixth, the Eight Difficulties. One interpretation: from the thirteen difficulties, remove the Five Heinous Offences, since those are included among the Seven Pārājikas; the remaining eight are these. But this may not be correct, because non-human beings and the like are not obstacles to receiving the precepts. Another interpretation holds that these are the eight difficulties such as the three evil destinies. This should not be accepted either, because those are karmic results, and this passage is not about confession. The correct understanding takes the causes of those eight difficulties, namely sinful karma, since confession removes it.
Seventh, all collectively summarized.
Second, beginning with "should teach," the formal establishment of the precept-practice, meaning one should with a compassionate mind teach them confession and purification.
Second, beginning with "And a bodhisattva," the violation of the prohibition and conclusion. Within the violation there are also two: first the violation, then the conclusion of offence. In the first there are three: (1) not teaching them remorse but dwelling together—this is shared circumstance; (2) shared benefit, which is also shared food; (3) shared Dharma. *Poṣadha*—the correct Sanskrit pronunciation is *Puṣyadatta*?—this is called "pure dwelling." It means the three karmas are bright and pure, hence "pure," that is, the precepts without breach; dwelling in harmony with the assembly is "dwelling," that is, the Dharma-principle without duality.
Then, beginning with "and not reproving," the conclusion of the offence is clear.
According to the *Yogācāra Precept Text*: "If bodhisattvas abiding in the bodhisattva pure precept-discipline see sentient beings who should be reproved, should be punished, should be expelled, yet with a defiled mind do not reprove them, or reprove but do not punish and instruct according to the Dharma, or punish and instruct according to the Dharma but do not expel them—this is called an offence, a transgression, a defiled offence. If out of laziness, indolence, or heedlessness one does not reprove them or even expel them, this is a non-defiled transgression. There is no offence in these cases: if one knows that they cannot be cured, cannot be spoken to, delight in harsh words, and give rise to much resentment and hatred, one should abandon them; if one observes that it is a matter of timing; if one observes that this will cause disputes and contention; if one observes that this will make the Saṅgha noisy and divided; if one knows those beings are free of deceit and have attained heightened, sharp shame and remorse and quickly return to purity—then not reproving them or even not expelling them is no transgression."
Explanation: for light faults, mere reproof; for moderate faults, punishment is required; for grave faults, expulsion is required—all with a compassionate mind, not with anger; for benefit, not for harm; knowing the time, not out of season, and so forth.
梵網經疏卷四(終)
Commentary on The Brahmā Net Sutra, Volume 4(End)