梵網經菩薩戒本疏 6.10

6.10

釋文者，文中有五：一、學真正；二、明背捨；三、習邪小；四、辨過失；五、結成犯。初中言「佛經」等，有總舉應學之法，次別顯四種：一、正法者，是大乘教法；二、正見者，行法；三、正性者，理法；四、正法身者，果法。謂依教起行，行能證理，理圓果滿。又信果受教，修行入理。又釋初二是修生法，謂依止聞熏習法，生無分別智正見。後二是本有法，謂正纏名正性，出纏名法身。此等並是菩薩所應修學也。二、「而不能」下，明背捨。以大乘法可珍，從喻名寶，如捨七寶，反取瓦礫也。三、「反學」下，明習邪小中言「反學」者，是倒學也。此倒學有八種：一、邪見者，見是總句，謂惡見乖理，故云邪也。二、二乘者，《十地論》七種邪見中，名異乘邪見；《楞伽》二十種外道中，名小乘外道。此等並就執著乖大，故立斯名。又《十地論》名正梵行求眾生。又《法華》云：汝等處行，是菩薩道。此等就順趣大乘故非邪等，今據前義故呵不令學。三、僧伽等論異說乖真，故云外道。四、世俗詩書習彼妨道。五、阿毘曇，此云對法，即小乘諸部，諍論相違損害大乘。六、小乘外道及以世典雜糅成論，故云「雜論」。又如世中四違陀等論，皆名雜論。七、書者，謂耽學書點以失光儀。八、記者，謂學算數記穀聚之多少等。此上類中若精神有餘，隨分薄知故理應無失；若性非聰悟而捨真習偽，理宜正犯。維摩云：新學菩薩別。四、「是斷」下顯三失。一、「斷佛性」者，此有二義：一、由習邪法令身中佛性闕緣，故不得生於智等萬行。此則遮其功能，故云斷也。二、習此邪法令於世間大乘不行，名斷佛種姓。經云：此大乘法流行，名佛種不斷。二、「障道因緣」者，亦有二義：一、於菩提道作障礙因緣；二、障菩提道因，亦障彼緣，令因緣俱闕，道無由生。三、「非行菩薩道」者，亦二義：一、乖於菩薩所行之道；二、結止所作，非是菩薩，故云「者」也。五、「故作」等，結犯可知。

In explaining the text, there are five [parts] in the passage: first, studying what is genuine and correct; second, explaining turning away and abandoning; third, practicing what is heterodox and lesser; fourth, distinguishing the faults; fifth, concluding the formulation of the offense. In the first [part], the words "the Buddha's sūtras" and so forth generally present the teachings that should be studied, and next distinguish four kinds: first, "correct Dharma" refers to the doctrinal teachings of the Mahāyāna; second, "correct view" refers to the teachings of practice; third, "correct nature" refers to the teachings of principle; fourth, "correct dharmakāya" refers to the teachings of the fruit. This means that based on doctrine one gives rise to practice, practice can realize principle, and when principle is fully realized the fruit is perfected. Furthermore, believing in the fruit, one receives the doctrine, and through cultivating practice enters into principle. Another explanation is that the first two are conditioned phenomena arisen from cultivation—relying on the perfuming impression of hearing the Dharma, non-conceptual wisdom and correct view arise; the latter two are inherently existent phenomena—what is enveloped [by defilements] is called the "correct nature," and what is freed from envelopes is called the "dharmakāya." All of these are what a bodhisattva should cultivate and study. Second, from "and cannot" downward explains turning away and abandoning. Because the Mahāyāna Dharma is precious, it is called a "jewel" by way of metaphor; it is like abandoning the seven jewels and instead picking up rubble and tiles. Third, from "instead studies" downward explains practicing what is heterodox and lesser. The phrase "instead studies" means upside-down study. There are eight kinds of this upside-down study: 1. "Wrong views": "views" is a general phrase, meaning evil views that diverge from principle, hence called "heterodox." 2. "The two vehicles": among the seven kinds of wrong views in the Daśabhūmika-śāstra, it is called "wrong view of different vehicles"; among the twenty kinds of tīrthikas in the Laṅkāvatāra-sūtra, it is called "Hīnayāna tīrthikas." These names are established based on their grasping and divergence from the Mahāyāna. Furthermore, the Daśabhūmika-śāstra calls them "sentient beings seeking pure conduct (brahmacarya)"; and the Lotus Sūtra says: "The places where you practice are the bodhisattva path." In terms of their harmoniously tending toward the Mahāyāna, these are not heterodox, but based on the former meaning they are reprimanded here and not permitted to be studied. 3. Sāṃkhya treatises and others have differing expositions that diverge from the truth, hence called "heterodox paths (tīrthika)." 4. Secular poetry and books—studying them obstructs the path. 5. "Abhidharma," translated here as "study of phenomena," namely the various Hīnayāna schools whose dispute and mutual contradiction damage the Mahāyāna. 6. Treatises combining Hīnayāna, tīrthika, and secular texts into a mixed whole, hence called "miscellaneous treatises." Also, like worldly treatises such as the four Vedas, all are called miscellaneous treatises. 7. "Calligraphy": indulging in the study of writing and punctuation so as to lose dignity. 8. "Record-keeping": studying calculation to record the quantities of grain heaps and the like. Among the above categories, if one's mental energy is abundant, superficially knowing them according to one's capacity should in principle incur no fault; but if one's nature is not intelligent and discerning, and one abandons the true to practice the false, in principle it constitutes an offense. The Vimalakīrti-nirdeśa says: "New-learner bodhisattvas are distinguished [by this]." Fourth, from "this cuts off" downward reveals three faults: 1. "Cuts off the Buddha-nature": this has two meanings. First, through practicing heterodox teachings, the Buddha-nature within oneself lacks conditions, so it cannot produce wisdom and the myriad other practices. This obstructs its function, hence called "cuts off." Second, practicing these heterodox teachings causes the Mahāyāna not to circulate in the world, which is called cutting off the Buddha's lineage (gotra). The sūtra says: "The circulation of this Mahāyāna Dharma is called not cutting off the Buddha's lineage." 2. "Causes and conditions that obstruct the path": this also has two meanings. First, creating obstructive causes and conditions for the path of bodhi; second, obstructing the causes of the path of bodhi and also obstructing its conditions, so that both causes and conditions are lacking, and the path has no means to arise. 3. "Is not practicing the bodhisattva path": this also has two meanings. First, diverging from the path practiced by bodhisattvas; second, concluding that what one does is not [the conduct of] a bodhisattva, hence the text says "one who." Fifth, "if deliberately done" and so forth concludes the formulation of the offense, as can be known.