梵網經菩薩戒本疏 5.119

5.119

第八、釋文者，亦四：一、舉正應修，二、無知詐解，三、無解為師，四、結示罪名。初中二：先應誦文，後令解義。前中且舉大綱令六時誦持，理實一切時皆須誦，然於六時不得有闕。次解義者，謂善解持犯等義及真理等義，故云「義理」。復解成佛之因，故云「佛性」。略有三種：一、自性住佛性，二、引出佛性，三、至得果佛性。具釋如《佛性論》等，皆應具解。二、「而菩薩」下明無知詐解，辨無知。言「不解一句」等者，依梵本八字成四句，四句為一頌。制戒所由為因緣，又持犯所由亦名因緣。又受戒有因有緣，隨戒亦有因有緣，皆須善解方堪為師。次詐言解者，隱自無知詐言能解，虛誑他人盜善聲譽。下顯其失。謂失自實利則為自欺，他無稟益復是欺他，兩利俱失情恒安忍，為患至重。三、「一一」下，明無解為師。謂於一切行法一一不解，則實無所解輒為師範，非直師資兩位欺誑自他，亦令如來法花遏絕流通，此滅法之愆為失尤重故。下第四、結示罪名，可知。

Eighth, regarding the explanation of the text, there are also four parts: 1. Presenting what ought properly to be cultivated; 2. Lacking knowledge and feigning understanding; 3. Acting as a master without understanding; 4. Concluding by indicating the name of the offense. In the first part, there are two: first, one should recite the text; later, one should understand the meaning. In the former, presenting the general outline, it directs one to recite and uphold it during the six periods of the day; in truth, one must recite it at all times, yet during the six periods there must be no neglect. Next, regarding understanding the meaning: it refers to thoroughly understanding the meaning of upholding and violating [the precepts] and the meaning of the true principle; hence it says 'the meaning and principle.' Furthermore, understanding the cause of attaining Buddhahood is meant by 'Buddha-nature.' Briefly there are three kinds: 1. The naturally abiding Buddha-nature; 2. The brought-forth Buddha-nature; 3. The Buddha-nature of attaining the fruit. The full explanation is as in the Treatise on Buddha-Nature (*Buddhagotraśāstra*) and so forth; all should be thoroughly understood. Second, from 'yet a bodhisattva' downward clarifies lacking knowledge and feigning understanding, differentiating ignorance. 'Not understanding a single phrase,' and so forth: according to the Sanskrit text, eight syllables make up four phrases, and four phrases constitute one verse. The reasons for instituting the precepts are the causes and conditions; also, the reasons for upholding and violating are called causes and conditions. Furthermore, receiving precepts has causes and conditions, and following the precepts also has causes and conditions; all must be thoroughly understood before one is competent to be a master. Next, feigning understanding: concealing one's own ignorance and falsely claiming to be able to understand, one deceives others and steals a good reputation. Below shows its fault: losing one's own real benefit is deceiving oneself; others gaining no reception or benefit is furthermore deceiving others; both benefits are lost, yet one's mind remains continually complacent—the harm is extremely grave. Third, from 'each and every' downward clarifies acting as a master without understanding. That is, having no understanding of each and every practice and Dharma, one rashly acts as an exemplar and master while truly understanding nothing; not only do both master and disciple deceive both self and others, but they also bring the lotus of the Tathāgata's Dharma to cessation and obstruct its dissemination. This fault of destroying the Dharma is an exceptionally grave failure. Fourth, concluding by indicating the name of the offense below can be understood.