菩薩戒義疏卷下
隋天台智者大師說門人灌頂記
The Latter Fascicle on the Commentary on the Meanings of the Bodhisattva Precepts
As expounded by Tiantai Zhizhe Dashi, and recorded by the Śramaṇa Guanding
[0571b08] 十重此下第二正說段也。
Below is second section which speaks on the Ten Grave Precepts.
文為二。先明十重。 次四十八輕。初三章。一總標。二別解。三總結也。
The text is divided into two parts:
The former section covers the Ten Grave Precepts;
The latter section covers the Forty-Eight Minor Precepts.
The beginning section itself has three chapters:
The first gives the general outline of the precepts;
The second provides details on the precepts;
The third summarises the precepts.
The Precept on Killing
第一殺戒十重之始。若聲聞非梵行在初者。人多起過故。地繫煩惱重故制之。殺雖性罪出家人起此罪希。亦易防斷。婬既易起制之當初。
Beginning with the First Precept on Killing.
On the topic of why śrāvakas practising non-brahmacarya is outlined first, it is because beings have many faults and are bound by deeply rooted kleśas, this why it was regulated first.
Killing, however, is a prakṛtyāpati offence, but is an offence that rarely arises for a renunciant, and is easy to guard against and cut off. Sexual misconduct, however, arises easily, and so was regulated first.
大論云。聲聞戒消息人情多防起邊所以輕者多起是故重制重者起希輕罪制之。婬欲非性罪殺是性罪。大乘制之當初也。
The Mahāprajñāpāramitopadeśa says:
“The Śrāvaka Precepts were adjusted according to human dispositions, and mostly guarded against that which would tend to arise. In this way, those which were light arose frequently, and so were heavily regulated, while those which were heavy arose rarely. Thus the minor offences were regulated first. Sexual desire is not a prakṛtyāpati offence while killing is, and so the Mahāyāna regulates this first.”
今言殺斷他命故。五陰相續有眾生。而今斷此相續故云殺也。
Now it is said that “killing” is the cutting off of the life of another. The “characteristics of the continuity of the five skandhas” is that which defines a sentient being, and so now cutting off these “characteristics of continuity” is thus declared to be the act of killing.
大經云。遮未來相續名之為殺。道俗同制如五戒八戒之類也。
The Mahāprajñāpāramitā Sūtra says:
“Obstructing the future characteristics of continuity is that which is called killing.”
The secular paths also regulate this in the same way, just as with the five precepts and the eight precepts.
大士以慈悲為本故須斷也。七眾菩薩同犯。聲聞五眾大同小異。
Mahāsattvas take Maitrī and Karuṇā as their foundation and so refrain from cutting off life. The whole of the Bodhisattva Saptasaṃgha is able to commit this offence. The Śrāvakas and the Pañcasaṃgha are mostly the same but a little different.
同者同不許殺。異者略三事。一開遮異。二色心異。三輕重異。
They are the same in that they prohibit killing, but they are different in three ways:
The first is that they differ in their permissions and in their prohibitions;
The second is that they differ in their form and their intent;
The third is that that they differ in what is considered minor and what is considered major.
開遮異者。大士見機得殺。聲聞雖見不許殺。
On the differences in their permissions and their prohibitions: Mahāsattvas seeing certain conditions may kill, while śrāvakas, on the other hand, seeing the same conditions, are never permitted to kill.
色心異者。大士制心聲聞制色。
On the differences in their form and their intent: Mahāsattvas regulate their minds while Śrāvakas regulate their bodies.
三輕重異者。大士害師犯逆聲聞非逆。又大士重重於聲聞重也。
On the third difference in that which is considered minor and that which is considered major: Mahāsattvas harming their ācāryas is a heinous crime, while for Śrāvakas it is not. Furthermore, that which is a major offence for Mahāsattvas is heavier than which is a major offence for the Śrāvakas.
文為三別。先標人謂若佛子。第二序事謂中間所列。三結罪名波羅夷。
The precept text’s structure is divided into three parts:
The beginning covers the person, namely, the section that begins with: “if one is a Buddhaputra”;
The second covers the presentations on context, namely the lists within the middle of the text;
The third concludes with the commission of the offence, namely, the section that ends with: “this is called a pārājika offence”.
就序事有三。一不應二應三結。
Within the presentations on context, there are three parts:
The first covers that which one should do;
The second covers that which one should not do;
The third covers that which constitutes the offence.
就不應中三別。初六句明殺事。次有四句成業。後一句舉輕況重。
Within the section on that which one should not do, it is divided into three parts:
The first six lines cover the different acts of killing;
The next four lines cover the formation of its karma;
And the last singular line covers the lighter case to illustrate the heavier.
初六者。一自殺。謂自害他命。凡三種法。內色外色內外色。並皆犯也。
Within the beginning six lines:
The first is “one does the killing”, namely, one harms the life of another. There are three methods in which this can be done:
Within their body;
Outside their body;
Both inside and outside their body.
In all such cases, it is an offence.
二教他他亦是殺。大論云。口教是殺罪非作瘡。律部分別甚多條緒。教他遣使等。
The second paragraph covers the Instructing of Another Person to Kill and Who Then Does Kill.
The Mahāprajñāpāramitopadeśa says:
“Verbal instruction also constitutes the act of killing, not merely inflicting the wounds oneself.”
The Vinaya itself details many differing sub-categories such as: “instructing another”, “sending an emissary”, and so on.
三方便殺者即殺前方便。所謂束縛繫等。
The third paragraph covers the Preparatory Means, these are the means which lead to the killing of another. These are namely: “restraining”, “tying”, and so on.
四讚歎殺亦得罪也。
The fourth paragraph covers Praising the act of Killing, which is also an offence.
五隨喜者獎勸令命斷亦犯也。
The fifth paragraph covers Delighting, Encouraging, and Causing Life to be Cut Off, which is also an offence.
六呪殺謂毘陀羅等。雖假餘緣亦皆同犯。
The sixth paragraph covers Killing through Curses. These are namely: “summoning vetāḍas”, and so on.
Even if done through indirect conditioning, it is still an offence.
律中明殺十五種。謂優多頭多弶弦撥。毘陀羅等。如律部廣明云云。
In the Vinaya, fifteen kinds of killing are explained.
These are namely done with: yuḍas, tuḍas, snares, string-traps, trigger-traps, vetāḍas, and so on.
In this way, the sections within the Vinaya explain all of these in extensive detail.
殺業已下三重中第二成業之相也。
Below is the section on the Karma of Killing which covers the second section’s characteristics on the Formation of Karma.
三業成殺。自動用者正身業也。教他及呪口業造身業。心念欲殺。鬼神自宣遂者。意業造身業也。
Killing is formed through the Three Karmas:
Using one’s own force is the act of Bodily Karma;
Teaching others and using curses are acts of Verbal Karma which produce Bodily Karma;
When the mind desires to kill, even if bhūta-devatās do it on one’s behalf, it is still Mental Karma which produces Bodily Karma.
三階於緣中造作皆是業義。
Throughout these three levels and within their conditions, they manifest all such principles of karma.
殺法謂刀劍坑弶等。皆有法體故稱為法。
The Methods of Killing are a namely the use of: swords, knives, pits, snares, and so on. Since each have their own functions, they are therefore called the methods.
殺因殺緣者親疎二塗。正因殺心為因。餘者助成故為緣。親者造作來果為業。
The Causes of Killing and the Conditions of Killing manifest as direct and indirect means respectively.
The direct cause of the intent to kill, is itself the Cause;
The remaining actions which contribute to the formation of the killing, are themselves the Conditions.
Saddharmatā 