Bodhisattva Precepts Commentary Volume 2
Sutra Spoken by Master Zhiyi of Tiantai in the Sui Dynasty, Recorded by His Disciple Guanding
The Ten Major Precepts: This begins the second main section, the proper exposition. The text is divided into two parts: first, the Ten Major Precepts, followed by the Forty-Eight Minor Precepts. The first three chapters are: 1. General Introduction, 2. Detailed Explanation, and 3. Summary.
First, the precept against killing is the beginning of the ten major precepts. For the Hearers, the precept against unchaste conduct is placed first because people frequently commit such offenses, and the afflictions tied to it are heavy, so it is regulated accordingly. Although killing is inherently a transgression, it is rare for monastics to commit this offense, and it is also easy to prevent and cease. Unchaste conduct, however, arises easily, so it is regulated from the outset. The *Great Treatise* states: The precepts for Hearers adapt to human circumstances, often preventing offenses at their source. Therefore, offenses that are frequent are heavily regulated, while those that are rare are lightly regulated. Unchaste desire is not inherently a transgression, but killing is an inherent transgression, so in the Mahayana, it is regulated from the outset.
Now, regarding killing: it means to cut off another's life. The five aggregates form a continuum that constitutes a sentient being, and to sever this continuum is called killing. The *Great Sutra* states: To obstruct the future continuum is called killing. This precept applies equally to monastics and laypeople, as seen in the five precepts and the eight precepts. Great beings take compassion as their foundation, so they must refrain from killing.
All seven categories of Bodhisattvas violate this precept equally. For the five categories of Hearers, it is largely the same but with slight differences. The sameness lies in the prohibition of killing; the differences are in three aspects: 1. Exceptions and prohibitions differ. 2. The focus on form and mind differs. 3. The severity of offenses differs.
Regarding exceptions and prohibitions: Great beings may kill when they perceive the appropriate opportunity, while Hearers are not permitted to kill even if they perceive such an opportunity. Regarding form and mind: Great beings regulate the mind, while Hearers regulate physical actions. Regarding severity: For great beings, harming a teacher constitutes a grave offense, while for Hearers, it is not considered such. Moreover, the gravity of offenses for great beings is greater than that for Hearers.
The text is divided into three main sections: first, identifying the person, which is "if a disciple of the Buddha"; second, describing the actions, which are the items listed in the middle; and third, stating the offense, named the pārājika offense.
Within the description of actions, there are three parts: first, what should not be done; second, what should be done; and third, the conclusion.
In the "should not be done" section, there are three subdivisions: the first six items clarify the act of killing; the next four items explain how the offense is constituted; and the last item uses a minor case to illustrate a major one.
The first six items are: 1. Killing by oneself: taking another's life through one's own actions. This includes three methods: internal forms, external forms, and both internal and external forms—all constitute an offense. 2. Instructing others to kill: this also constitutes killing. The *Great Treatise* states: "Instructing by speech is a killing offense, not merely creating a wound." The Vinaya elaborates extensively, covering cases such as instructing others or sending messengers. 3. Facilitating killing: the preparatory actions before killing, such as binding or restraining. 4. Praising killing: this also incurs an offense. 5. Rejoicing in killing: encouraging or urging the termination of life also constitutes an offense. 6. Killing by incantation: such as through *vetāla* or other means. Even if other conditions are involved, it is still an offense. The Vinaya mentions fifteen types of killing, including *utthāna*, *mṛtyu*, traps, bows, snares, *vetāla*, and others, as elaborated in the Vinaya texts.
After "killing as an offense," the second of the three subdivisions explains how the offense is constituted. Killing is constituted through three actions: - Physical action: the direct act of killing, constituting bodily karma. - Instructing others or using incantations: verbal karma leading to bodily karma. - Mental intention to kill, carried out by spirits or others: mental karma leading to bodily karma. All three levels involve creating karma through conditions.
"Methods of killing" refers to tools such as knives, swords, pits, or traps, all of which have tangible forms and are thus called methods. "Causes and conditions of killing" refers to direct and indirect factors. The direct cause is the intent to kill, while other factors assist and are considered conditions. Direct factors are those that directly lead to the result as karma.
The four factors for killing are: 1. The being: beings are numerous but can be broadly categorized into three grades: - Superior: Buddhas, sages, parents, teachers, and monastics. Harming them constitutes a grave offense. For *śrāvakas* (disciples), there are two interpretations: one says it is equally grave, as harming a *śrāvaka* is already a serious offense; the other says it is a major offense but not as grave as harming a superior being, as the *Great Sūtra* classifies killing a *śrāvaka* as a middle-grade offense, not a superior-grade one. For bodhisattvas, those who have attained the stage of understanding and practice or the "irreversible bodhisattva" stage are treated the same as superior beings. Currently, those who do not regress to the *śrāvaka* path or have attained the seventh stage of the bodhisattva path are considered irreversible. Regarding harming a pregnant mother, one interpretation says it is not a grave offense, while another says it is, as the gravity for a bodhisattva is greater than for a *śrāvaka*. - Middle grade: humans and devas. Harming them with intent constitutes a major offense. - Lower grade: beings in the four unfortunate realms. There are two interpretations: one says it is equally a major offense, as bodhisattvas strictly prohibit killing, supported by the text stating "all beings with life must not be killed." The other says it is a minor offense, included in the major precepts as a supplementary rule, as these beings are not suitable vessels for the Dharma. The phrase "beings with life" uses a minor case to illustrate a major one.
2. The intent to kill: this includes two types: - Intent from oneself: further divided into general intent and specific intent. General intent: such as digging a pit or setting a fire indiscriminately, which offends regardless of the target's nature. If the action is intended for one but harms another, it still constitutes general intent. Since one directly faces the situation and the life cannot be restored, even if the intended target is not harmed, it is a direct offense. Specific intent: digging a pit intended for a specific target, with no intent toward others. If someone else dies, it is still an offense, but for the unintended victim, it is a minor offense. If the pit is on a commonly used path and someone else dies, it is a major offense, as the tool of killing can generally cause harm, and the intent aligns with general intent. If one intends to strike person A but mistakenly strikes person B, with no intent to harm person B, this is specific intent.
3. The act of killing: the actual taking of life.
4. The severance of the life faculty: this occurs at two times: - In this life: two scenarios—if one has the precepts at the time, it is a major offense; if one does not have the precepts when the life is taken, but the precepts are relinquished afterward, it is a minor offense. The offense is determined at the time the life is severed. For *śrāvakas*, if the offense is not concluded at the time of death, they relinquish the full precepts and retain the five precepts, and the offense is concluded accordingly. - In a future life: this depends on whether one remembers the previous act. If one remembers: whether allowing the previous action to take effect or adding further means, if life is severed, it is a major offense, as one remembers both the past and present actions. If one does not remember: if life is severed due to the previous action, it is a major offense, as one has the precepts at the time of death. If further means are applied but one does not remember, it is a minor offense, as the previous wound did not cause death and the later means were applied without recollection.
The "life faculty" is explained differently: the *Sāṃkhya* school posits it as neither form nor mind, while the *Satyasiddhi Śāstra* and Mahāyāna teachings state there is no separate entity that is neither form nor mind; it is merely the continuity of form and mind that constitutes life. The *Great Treatise* similarly says that the continuity of the six sense bases and six consciousnesses is conventionally called life.
The phrase "all beings with life" in the third subdivision uses a minor case to illustrate a major one.
In the second part, "what should be done," there are three items: 1. Abiding constantly in a mind of compassion. Two interpretations: one says one should learn to abide in the Buddha's compassion; the other says the mind should always reside in the state of compassion. 2. A mind of filial piety: upholding the precepts and not causing harm to others. 3. Skillful means of rescue and protection: not merely avoiding harm but actively engaging to save and liberate beings.
In the third part, the conclusion, failing to do what should be done constitutes an offense. There are three items: 1. Acting willfully: killing out of greed. 2. Acting with delight: killing out of hatred. 3. The act of killing: the actual taking of life. Having these three leads to falling into the offense of acting contrary to what is proper.
**The Second Precept: The Precept Against Stealing**
This means taking what is not given. Openly taking what is not given is called robbery; secretly taking what is not given is called theft. Both are crimes that steal another's material resources. This precept is violated by all seven types of disciples.
For the five types of Hearers (Śrāvakas), there are both similarities and differences with the Bodhisattva path. The similarity is that none should steal. The differences are threefold:
First, there is a difference in what is permitted and prohibited. For example, the Hearer may see an opportunity to take but decides not to. Or, it is said that if you take without a thieving intent and with a great being's compassionate motive to benefit others, all sorts of actions are permissible. Hearers, who seek only their own liberation, must follow strict rules. Great beings (Bodhisattvas) are not afraid of personal consequences, but act only if it benefits others.
Second, after the Buddha's passing, a Hearer who steals an item belonging to the Buddha commits a lighter offense, whereas a Bodhisattva's offense is always heavy.
Third, the Bodhisattva's role is to give even his own life to others, not to take from them. How can taking be the mind of a great being?
**Structure of the Precept**:
The exposition of the offense has three sections, each containing three parts, with a total of three "shoulds" and three "should nots." These are explained in eleven clauses. The first section has six, the second four, and the third one. The "shoulds" also have three parts, as explained in the text, which is similar to the structure of the precept against killing. The "should nots" are also threefold.
**Concerning the Act of Stealing**:
The second part describes the factors that complete the offense. There are four conditions, as before. The actual act of stealing is moving another's property from its original place. This constitutes the deed of theft. The "weight" of the offense is determined by the value of the item. The Precepts state that one large copper coin equals sixteen small ones. Coin values fluctuate, but the standard is the coinage of the place where the theft occurred. For a Bodhisattva, the offense is heavy for taking items of greater value than for a Hearer. Some say taking two coins or more is heavy for a Bodhisattva. However, the standard used here is that taking five coins is the threshold for a heavy offense. The offense of theft is determined at the moment the item is moved.
**What is "Should"**:
The second clause explains what a Bodhisattva "should" do. It is largely the same as before, with minor differences. The previous text says to learn the ever-abiding Buddha's practice of compassion. Here, it emphasizes practicing compassion with filial respect. A Bodhisattva should study these things, hence the word "should."
**What is "Should Not"**:
"Should not" refers to things like stealing and killing. This reflects the two principles of admonition and encouragement: admonishing against harmful acts and encouraging virtuous conduct, compassion, filial respect, and learning the ever-abiding Buddha's way. All these are wholesome actions rooted in filial respect.
Regarding Buddha-nature: All beings possess the potential for Buddhahood. "Nature" means that this potential is unchanging.
**Conclusion**:
"And on the contrary" concludes the section on what "should not" be done. The rules about the "three jewels" (Buddha, Dharma, Sangha) are explained in detail in the Precepts.
The third precept concerns sexual misconduct, which is called "non-pure conduct." It is described as a base and defiled act, therefore it is called "non-pure conduct" (non-chaste behavior). This precept is shared among all seven groups of disciples (monks, nuns, male novices, female novices, laymen, laywomen, and sramanerikas).
Both the Mahayana and Hinayana traditions prohibit it, though the scope of prohibitions differs. Among the five types of monastic disciples, both proper (within marriage) and improper misconduct are forbidden. For the two types of lay disciples, only improper (adulterous or otherwise illicit) misconduct is forbidden. Differences from the Hearer's (Shravaka) tradition are generally similar to those noted earlier.
The exposition follows three stages: 1) what is not permitted, 2) what is permitted, and 3) concluding advice.
Sexual misconduct is something renunciates should not engage in. They should learn the pure conduct of Buddhas and Bodhisattvas, as taught in the preceding teachings. In the first stage, "what is not permitted," there are three subsections: the first three phrases mention sexual acts, the middle four phrases describe the conditions that constitute a transgression, and the final three phrases use a trivial act to illustrate a grave one. The wording here is slightly irregular and not sequential.
This precept requires three conditions to constitute a serious violation: 1) engaging in the act itself, 2) having sexual intention, and 3) completing the act. In some interpretations, five conditions are required: 1) a living being, 2) perception of it as a living being (and so on). The final three phrases use inferior examples to show the severity of the offense. Even with one's lawful spouse, intercourse is considered misconduct if it involves improper locations, post-delivery periods, nursing mothers, or pregnancy; the *Great Treatise (Mahaprajnaparamita Shastra)* calls all such acts "sexual misconduct."
The *Upasaka Precept Sutra* states that among the six heavier precepts, the one on sexual misconduct also forbids untimely and improper circumstances. Even with one's lawful spouse, engaging at improper times or in improper contexts is considered a serious offense. Teaching others to engage in sexual misconduct without personal lust or confusion results only in a lighter defilement. Some say that for Bodhisattvas, even this is serious. The present explanation is that it is the same for both Hearers and Bodhisattvas, unlike the examples for killing and stealing.
With humans, animals, ghosts, spirits, male or female sexes, or those with both sexes (indeterminate gender), committing the act through any of the three pathways (genital, oral, anal) constitutes a serious offense. Praise, physical touching (mattress), or emission of sexual fluids are all antecedent actions to this precept and all constitute lighter defilements.
The passage "[While Bodhisattvas]..." begins the second stage, "what is permitted." The phrase "[On the contrary]..." begins the third stage, the concluding advice. All prohibitions here specify actions that should not be performed; performing them results in an offense—thus the conclusion: "not permitted."
Fifth Precept: The Precept Against Selling Alcohol. "Selling" means trading, and "alcohol" is the item being traded — though what is traded can be many things. Alcohol is the drug of ignorance, which confuses people and dulls their minds. The nature of a bodhisattva is to give wisdom to others. To give people the drug of ignorance is not the conduct of a bodhisattva.
*The Great Treatise on the Perfection of Wisdom* lists thirty-five faults of alcohol, which is why this precept is included among the ten major precepts for bodhisattvas. All seven groups of disciples are equally prohibited from this act, and both the Mahāyāna and Hīnayāna traditions forbid it. The difference between the traditions is that while both forbid selling alcohol, bodhisattvas are more heavily penalized because benefiting others is their focus. Śrāvakas simply should not do it; if they violate this, they commit an offense in the third category of the seven types of transgressions — specifically under the precept against selling. If a bodhisattva sells alcohol in a brothel or sells meat, it is a minor offense, because such activities attract people, but not as severely as selling alcohol. The commentary remains the same as before.
"Selling" means seeking profit. "Instructing others" means causing others to sell alcohol on my behalf — this is also a heavy offense. Teaching others to sell alcohol themselves is a lighter offense. Under "the cause of selling alcohol," the text explains the four conditions that constitute the offense. "Action" refers to the physical act. "Method" refers to the means of selling alcohol. "Means" refers to the methods used. "Conditions and causes" require five components: 1. a sentient being, 2. the perception of that being, 3. the seeking of profit through trade, 4. genuine alcohol, and 5. delivering it to the other person.
Regarding "sentient beings," these are the three prior categories. For beings of the highest spiritual capacity who are not easily intoxicated or confused, the offense is lighter; for those who are easily intoxicated and confused, it is heavier. The medium capacity — humans and gods — is what this precept is directly aimed at, so it is heavy. For beings in the four lower realms, the tendency toward confusion is weaker, so selling alcohol to them is a lighter offense. "Perception of that being" includes three states — correct perception, doubt, or mistaken perception — as before. Even if there is no direct communication, the offense remains heavy. "Seeking profit through trade" is heavy because it involves desire for greater accumulation. "Genuine alcohol" refers to what actually intoxicates and confuses people. For medicinal alcohol, even if profit is sought through trade, if it doesn’t intoxicate, there is no offense. Another view holds that the offense is established according to the number of people who actually drink and become intoxicated. For instance, if a child comes to buy alcohol but doesn’t drink it, against whom would the offense be established?