菩薩戒義疏 2.41

2.41

第二十四、不習學佛戒。不務所務，不應學者，乖出要之道故制。七眾同犯，大小不全共。菩薩常應大乘在先，不限時節。聲聞五歲未滿、五法未明，若學失所非急，犯第七聚。此外不制，以自修自滿故。序事三階：一、應學而不學。「有佛經律大乘法」者，通舉菩薩藏。「正見」者，謂萬行之解。「正性」者，謂正因性。「正法」者，謂正果性。修萬行從因至果，此是要知。而今反不勤學，而反學二乘外道數論等，是斷佛性。此第三、舉非結過。習小助大不犯，為伏外道讀其經書亦不犯。菩薩若撥無二乘，亦名為犯。若學二乘法，為欲引化二乘令入大乘不犯。

Twenty-fourth: The precept against not studying the Buddha['s teachings]. Not attending to what should be attended to and learning what should not be learned contradicts the way of the essential escape, hence it is instituted. All seven assemblies share in the transgression; it is not completely shared between the Great and Small [vehicles]. A bodhisattva should always place the Mahāyāna first, without restriction of seasons or times. For a śrāvaka, before five years are complete and the five dharmas are clarified, if his study loses its proper place and is not urgent, he commits an offense of the seventh cluster. Outside of this it is not instituted, because he cultivates himself and satisfies himself. The narration of matters has three stages: first, what should be studied is not studied. "Having the Buddha's scriptures, vinaya, and Mahāyāna dharmas" generally refers to the bodhisattva basket. "Right view" refers to the understanding of the myriad practices. "Right nature" refers to the nature of the right cause. "Right Dharma" refers to the nature of the right fruit. Cultivating the myriad practices from cause to fruit: this is what must be known. Yet now, on the contrary, one does not diligently study it, but instead studies the two vehicles, non-Buddhist systems, Sāṃkhya, and so forth; this is severing the Buddha-nature. This is the third: citing the wrong and concluding the offense. Practicing the Small to assist the Great is not a violation; reading non-Buddhist scriptures to subdue non-Buddhists is also not a violation. If a bodhisattva denies the two vehicles entirely, it is also called a violation. If one studies the dharmas of the two vehicles in order to guide and transform the two vehicles to enter the Mahāyāna, it is not a violation.