天台菩薩戒疏 2.19

2.19

第十五、化法違宗戒。授人軌範名為化法，乖本所學故曰違宗。大士弘願，須授大乘，使群生反源，三寶無贊。今反教邪小，陷溺前人，情過不輕，是故聖制。故《淨名》云：以大悲心讚于大乘，念報佛恩，不斷三寶，然後說法。別具四緣：一、對前緣，二、起惡心，三、教邪小法，四、前人領受，便犯。就文為二：初標名敘事，制教大乘；次「而菩薩」下舉過結犯。初言「自」者，從也，始從「佛弟子」，終至「一切」也。使發菩提心者，通初心也。次列三位，略十地等並應令知，故云「一一」等。次文可見。

Fifteenth, the precept against teaching methods that contravene the school. Conferring models of conduct on people is called teaching methods; contradicting what was originally studied is called contravening the school. The great bodhisattva's broad vow requires conferring the Mahāyāna, causing the masses of beings to return to the source, without cutting off the Three Jewels. Now, conversely, to teach the deviant and the lesser, entangling and drowning the other person—the emotional fault is not light, which is why it was instituted by the sage. Thus the Vimalakīrtinirdeśa states: 'With a mind of great compassion, praise the Mahāyāna, mindful of repaying the Buddha's kindness, not cutting off the Three Jewels, and only then expound the Dharma.' It specifically comprises four conditions: first, facing the object; second, giving rise to an evil mind; third, teaching deviant and lesser dharmas; fourth, the other person receiving and accepting them; whereupon one commits an offense. The text has two parts: first, designating the name, recounting the matters, and instituting the teaching of the Mahāyāna; next, from 'yet a bodhisattva' onward, adducing the fault and concluding the offense. When it first says 'from' (自), it means starting from; beginning from 'disciples of the Buddha' and ending with 'all'. 'Causing them to give rise to the bodhi mind' applies broadly to the initial mind. Next, listing the three stations, the ten grounds and so forth are briefly treated and should all be made known, which is why it says 'each and every', etc. The next part can be seen.