天台菩薩戒疏 2.30

2.30

第二十四、捨真集偽戒。菩薩理應依於了義，棄凡小之瓦礫，取如意之寶珠。今反背真集偽，障道尤，故制犯也。別具三緣：一、有大乘，二、不修學，三、集邪小，便犯。就文為三：初總標名，列出不集之法；次「而捨」下舉譬，顯於捨正學邪；三、「是斷」下舉非結犯。初言「正見」等者，正見能知之智，正性即所緣之境，正法身者境智不二，應物現形無非正法。故經云「吾今此身」，即法身也。大乘所詮宗極於此，從因至果無出三身，故舉不學勸令修習。次文者，無作道品七科法門譬於七寶，自此之外非圓實道，並名邪見。由不體權，是故結犯。達權即實順佛化儀，四悉適時正助合行，邪正理一則非犯限。經云：「以方便生，是菩薩解。」三、結犯中，言「斷佛性」者，理性體遍於偏圓，由心隔異捨此學彼，行三因性而不現行，故為斷。性德天然常住不變，何斷之有？今從修得，結非成犯。

Twenty-fourth, the precept against abandoning the true and collecting the false. In principle, a bodhisattva should rely on the definitive meaning, discard the rubble and potsherds of ordinary persons and the Hīnayāna, and take up the wish-fulfilling jewel. Here, on the contrary, one turns away from the true and collects the false, causing grave hindrance to the Path; hence the violation is instituted. It has three specific conditions: (1) there is the Mahāyāna, (2) one does not cultivate or study it, and (3) one collects the heterodox and the Hīnayāna; then it is violated. In the text there are three parts: first, it generally indicates the name and enumerates the dharmas that are not to be collected; next, from 'Yet abandoning' below, it adduces an analogy to show the abandonment of the correct and the study of the heterodox; third, from 'This cuts off' below, it points out the wrong and concludes the offense. As for 'right views' at the outset: right view is the wisdom that can know; the right nature is the objective realm that is conditioned; the right dharmakāya is the non-duality of realm and wisdom, manifesting forms in response to beings such that none is not the right Dharma. Thus the sūtra says: 'My present body' is none other than the dharmakāya. The doctrines expounded by the Mahāyāna reach their ultimate principle here; from cause to effect, nothing goes beyond the three bodies. Therefore, by pointing out the failure to learn it, [the text] encourages one to cultivate and practice it. In the next passage, the unmanifest aids to the Path—the dharmas of the seven categories—are likened to the seven treasures; other than these, what is not the perfect and real path is entirely termed 'wrong views.' Because one does not embody the provisional, an offense is concluded. If one penetrates that the provisional is identical to the real, conforming to the Buddha's salvific mode, applying the four siddhāntas timely, and practicing both the primary and auxiliary in harmony, then the heterodox and the correct share a single principle, and this is outside the scope of violation. A sūtra says: 'Arising by means of expedient methods—this is the bodhisattva's understanding.' In the third part, concluding the offense, as for 'cutting off the Buddha-nature': the nature-principle universally pervades both the biased and the perfect. When the mind creates distinctions, abandoning this to study that, the nature of the three causes is practiced without being brought into manifestation; hence it is called 'cutting off.' The virtue of the nature is innate, eternal, and unchanging; how could there be any cutting it off? Here, the fault is concluded as an offense from the standpoint of cultivation and attainment.