梵網經菩薩戒本疏 6.10

6.10

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.