梵網經菩薩戒本疏 5.101

5.101

八、釋文者，此戒有三：初、先制自學，二、「見後新學」下令教後進，三、「而菩薩」下正違結。初中言「應好心先學」等者，菩薩最初先學大乘中威儀法式，擬自修行及教後來新學菩薩，名為好心，簡異小乘聲聞威儀，故云「大乘威儀」。謂行住坐臥、若食若飲、若語若默、若出若入、應作不應作，皆有威儀法式，理應善解此等經律，不爾如何持菩薩戒？故制令先學。二、令教後進中有二：先明新學來求，二、「應如法為說」下明正教為說。於中亦二：先說苦行令堅其志，後說正法令增慧悟。前中亦二：初「為說一切苦行」者，總標也。下別辨中，謂上供諸佛、下濟眾生，於此二處不惜軀命。又以上為求法荷重恩故，下愍眾生滿悲願故。又以出家重法不貴香華，要以身命而成供養，如喜見菩薩燒臂供養等，為眾生中濟餓虎等，如薩埵王子等，及餘無量諸菩薩等，並應當知。二、「後一一」下為說正法中，謂無說苦行堅其志已，然後方乃為說真空，內心觀法次第令修，勿使非分作罪所作，謂善知此是初心所行，次入信位及三賢等諸位所行，一一次第勿令倒錯，聞慧開其心，思修令意解故。三、「而菩薩」下違教結犯中，言「為利」者，明情別所求。「應答不答」者，問異答異。「倒說經律」者，不先為說苦行持戒，即說蕩空，毀其戒軀令失正行，故云倒說。「文字無前後」者，迴前作後、迴後作前，中置前後、前後置中，令乖義理故為失也。「謗三寶說」者，云此倒說是佛所說，則為謗佛也。法實不爾，言法如是即為謗法。復云僧同此說，亦是謗僧。結罪可知。

Eighth, explanation of the text: This precept has three parts: first, enjoining self-study beforehand; second, from 'seeing subsequent new students' onwards, enjoining the instruction of later beginners; third, from 'yet the bodhisattva' onwards, proper transgression and adjudication. In the first part, regarding 'should out of a good mind first study,' etc.: A bodhisattva initially first studies the deportment and rituals within the Mahāyāna, intending to practice them oneself and to teach subsequent new student bodhisattvas, which is called 'a good mind'; distinguishing them from the deportment of the Hīnayāna śrāvakas, it is called 'Mahāyāna deportment.' That is to say, walking, standing, sitting, lying down; whether eating or drinking; whether speaking or silent; whether going out or entering; what should be done and what should not be done—all have deportment and rituals. By principle, one ought to be well-versed in these sūtras and vinaya; otherwise, how could one uphold the bodhisattva precepts? Therefore, it is enjoined that one must study them first. Second, within enjoining the instruction of later beginners, there are two: first, clarifying that new students come seeking; second, from 'should explain according to the Dharma' onwards, clarifying the proper instruction and explanation. Within this there are also two: first, explaining austerities to make their resolve firm; later, explaining the true Dharma to increase their wisdom and awakening. In the former there are also two: first, 'explains all austerities' is the general heading. In the specific differentiation below, it means making offerings above to all Buddhas and delivering living beings below, not sparing body or life in these two places. Furthermore, it is because above, to seek the Dharma, one bears heavy gratitude, and below, pitying living beings, one fulfills compassionate vows. Furthermore, it is because leaving home honors the Dharma and does not prize fragrance and flowers, but must use body and life to make offerings, like Bodhisattva Sarvasattvapriyadarśana burning his arms as an offering and so forth; and among sentient beings, delivering the starving tigress and so forth, like Prince Mahāsattva and so forth, as well as the other immeasurable bodhisattvas and so forth, all should be known. Second, from 'later each and every' onwards, within explaining the true Dharma: it means having first explained austerities to firm their resolve, only then does one expound true emptiness, causing them to practice the inner mental contemplation methods in sequence, not letting them inappropriately commit offenses. That is, knowing well that this is the practice of initial aspiration, next entering the rank of faith and the practices of the various ranks of the three worthies and so forth, step by step in sequence without confusion, so that wisdom born of hearing opens their mind, and reflection and cultivation cause their intent to understand. Third, from 'yet the bodhisattva' onwards, within transgression of instruction and adjudication of offense: the words 'for the sake of profit' clarify what the mind particularly seeks. 'What should be answered is not answered' means answering differently from what was asked. 'Explaining the sūtras and vinaya topsy-turvy' means not first explaining austerities and upholding precepts for them, but immediately expounding sweeping emptiness, destroying their precepts-body and causing them to lose proper practice; hence it is called 'explaining topsy-turvy.' 'The words and sentences have no before and after' means turning the front to the back and the back to the front, placing the middle before and after, or placing the before and after in the middle, causing deviation from doctrinal principle, which is a fault. 'Speaking in slander of the Three Jewels' means saying that this topsy-turvy exposition was spoken by the Buddha, which is slandering the Buddha; the Dharma is in fact not like this, yet saying that the Dharma is like this is slandering the Dharma; and further saying that the Saṃgha concurs with this exposition is also slandering the Saṃgha. The adjudication of the offense can be known.