梵網經菩薩戒本疏 5.92

5.92

八、釋文中二：先、明順理應行；二、明違教結犯。前中，先舉所教之人。雖通一切，略論四種：一、內眾，謂佛弟子；二、外眾，謂諸外道；三、俗眷，謂六親；四、法侶，謂善知識。下明所教之法，有三種：一、教教法，謂大乘經律；二、教理法，謂教解義理；三、教行法，謂使發菩提心等。即授教令解，依解起行，是其意也。於中，發心者，是位前信行法也；發十心者，是前十發趣，當十住位也；長養心者，是前十長養，當十行位；金剛心者，是前十金剛，當十迴向。略不論十地。此釋同前文。又釋發菩提心，發十心是地前位，長養心是地上行，金剛心是十地滿等覺位中金剛心也。「一一解其法用」者，令解地位順行所依，漸次分齊，不令雜亂，擬後修行，知其趣向。不爾，云何得到佛果？菩薩之理，應以此成佛之法授與眾生，是其常業。二、「而菩薩」下，違教結犯中，「惡心、嗔心」者，是犯戒心；「教他」等者，明犯戒事。《大集經》云：勸學小乘，是魔業也，況外道邪論耳。結犯可知。

Eighth, explanation of the text has two parts: first, clarifying what ought to be practiced in accordance with principle; second, clarifying the transgression of the instruction and adjudication of the offense. In the first part, it first raises the persons to be taught. Although this generally covers all, four kinds are briefly discussed: 1. the internal assembly, meaning disciples of the Buddha; 2. the external assembly, meaning various tīrthikas; 3. secular relatives, meaning the six kinds of kin; 4. Dharma companions, meaning kalyāṇamitras. Below, clarifying the Dharma to be taught, there are three kinds: 1. teaching the Dharma of scriptural instructions, meaning Mahāyāna sūtras and vinaya; 2. teaching the Dharma of principle, meaning teaching them to understand the doctrinal principles; 3. teaching the Dharma of practice, meaning causing them to arouse the bodhicitta and so forth. That is, imparting instruction to cause understanding, and giving rise to practice based on understanding, is its intention. Within this, 'arousing the mind' refers to the practice of faith prior to the stages; 'arousing the ten minds' refers to the aforementioned ten directional aspirations, corresponding to the rank of the ten abodes; 'nourishing the mind' refers to the aforementioned ten nourishments, corresponding to the rank of the ten practices; 'vajra mind' refers to the aforementioned ten vajra minds, corresponding to the ten dedications of merit. It briefly does not discuss the ten bhūmis. This explanation is the same as the previous text. Another explanation is: arousing the bodhicitta and arousing the ten minds are the ranks prior to the stages; nourishing the mind is the practice on the stages; vajra mind is the vajra mind in the rank of equal enlightenment that completes the ten bhūmis. 'Causing each to understand their methods and applications' means causing them to understand the basis for practicing in accordance with the ranks and stages, their gradual delineations, not causing confusion, so that when practicing later, they know what to proceed toward. If not so, how could they attain the Buddha-fruit? The principle of a bodhisattva is that one ought to impart this Dharma of achieving Buddhahood to sentient beings; it is one's regular vocation. Second, from 'Yet the bodhisattva' onwards, within transgression of instruction and adjudication of offense: 'an evil mind, a wrathful mind' refers to the mind that violates the precept; 'teaches others,' etc., clarifies the matter of violating the precept. The Mahāsaṃnipāta Sūtra states: encouraging the study of the Hīnayāna is the work of Māra, not to mention the perverse treatises of tīrthikas. The adjudication of the offense can be known.