梵網經菩薩戒本疏 5.92

5.92

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.