菩薩戒本疏 2.27

2.27

棄本逐末，乖所習故制。聲聞不制，以所習各異故，七眾共也。文中「心背大乘常住經律，言非佛說」者，舊云直制猶豫未決，是下邪見之方便。若決，謂大劣小勝，計成失戒。若心中欲背，言非真說，欲受二乘外道經律，計畫未成，犯此輕垢。然上中邪見，計畫未成，亦犯輕垢，同此戒制。今舉背大向小為語，以凡夫菩薩多行此事故。若彰言說，即有兩種：若法想說，戒善已謝；若非法想說，犯第十重。今謂心背大乘，受持二乘者，設起法想，未必失戒。謂如有人雖發大心受菩薩戒，而未曾學大乘深經，唯聞小乘，三劫修行得樹下果，忽聞大乘甚深義時，心不生信，言非佛說。不退大心故不失戒，生法想故不犯重也。故《菩薩地》四十四中第二十九戒云：「若諸菩薩藏於甚深處最勝甚深真實法義，諸佛菩薩難思神力不生信解，憎背毀謗，不能引義，不能引法，非如來說，不能利益安樂有情，是名有犯有所違越，是染違犯。如是毀謗，或由自內非理作意，或隨順他而作是說。」「若聞甚深最甚深處心不信解，菩薩爾時應強信受，應無諂曲，應如是學：我為非善，盲無慧目，於如來眼隨所宣說，於諸如來密意語言而生誹謗。菩薩如是自處無知，仰推如來，於諸佛法無不現知，等隨觀見。如是正行無所違犯，雖無信解然不誹謗。」文言「二乘聲聞外道惡見」者，緣覺聲聞名二乘聲聞，即此聲聞是大乘外，違菩薩道，故云外道惡見。又所六師等名外道惡見。《菩薩地》云：「若諸菩薩越菩薩法，於異道論及諸外論研求善巧，深心寶翫愛樂味著，非如辛藥而習近之，是名有犯有所違越，是染違犯。」（第二十八也。）開緣至二十四當顯示也。此上三戒，即《論》所說攝善戒中「於聞於思懃修學」也。

Abandoning the root and chasing the branches contradicts what one has trained in; hence it was prohibited. For śrāvakas it is not prohibited, because what they train in is different; it is common to all seven assemblies. In the text, 'turns their mind away from the eternal sūtras and vinaya of the Mahāyāna, saying they are not the Buddha's preaching': the old [commentary] says this directly prohibits wavering without resolution, which is an expedience of the lower grade of wrong view. If resolved, meaning that the Mahāyāna is inferior and the Hīnayāna superior, once the calculation is formed, the precepts are lost. If in one's mind one wishes to turn away, says it is not the true preaching, and wishes to receive the sūtras and vinaya of the two vehicles and heterodox paths, but the plan is not yet accomplished, one commits this duṣkṛta offense. However, when the upper or middle grades of wrong view have plans not yet accomplished, they also commit a duṣkṛta offense, conforming to the prohibition of this precept. Here, turning away from the Mahāyāna toward the Hīnayāna is cited because ordinary bodhisattvas frequently commit this matter. If one openly states it in words, there are two types: if spoken with the notion that it is the Dharma, the good qualities of the precepts have already ceased; if spoken with the notion that it is not the Dharma, one commits the tenth parājika offense. Now, it is said that regarding turning the mind away from the Mahāyāna to receive and uphold the two vehicles, even if the notion of Dharma arises, one does not necessarily lose the precepts. That is, if a person, though having aroused the great mind and received the bodhisattva precepts, has not yet studied the profound sūtras of the Mahāyāna and has only heard the small vehicle, practicing for three eons to attain the fruit under the tree, when suddenly hearing the profound meaning of the Mahāyāna, no faith arises in their mind and they say it is not the Buddha's preaching. Because they do not regress from the great mind, they do not lose the precepts; because the notion of Dharma arises, they do not commit a parājika offense. Therefore, in the Bodhisattvabhūmi, among the forty-four [precepts], the twenty-ninth precept states: 'If bodhisattvas do not arouse faith and understanding regarding the profound, supremely profound, true meaning of the Dharma and the inconceivable spiritual power of the Buddhas and bodhisattvas in the Bodhisattva-piṭaka, but hate, reject, and slander them, [claiming that] they cannot lead to the meaning, cannot lead to the Dharma, are not spoken by the Tathāgata, and cannot benefit and bring ease to sentient beings, this is called having an offense, having a transgression, and is a defiled transgression. Such slandering may be due to one's own internal improper attention, or spoken in accordance with others.' 'If, upon hearing the profound and most profound doctrines, faith and understanding do not arise in the mind, the bodhisattva at that time should forcefully generate faith and acceptance, should be without deceit, and should train thus: "I am unwholesome, blind without the eye of wisdom; regarding what is proclaimed from the Tathāgata's eye, regarding the intentional speech of the Tathāgatas, I have given rise to slander." If the bodhisattva thus recognizes their own ignorance, reverently deferring to the Tathāgata, who directly knows and equally observes all Buddha-dharmas, this correct practice incurs no transgression; though without faith and understanding, one does not slander.' When the text says 'the pernicious views of the two vehicles, śrāvakas, and heterodox paths,' pratyekabuddhas and śrāvakas are called the two vehicles and śrāvakas; these śrāvakas are outside the Mahāyāna and contradict the bodhisattva path, hence called 'the pernicious views of heterodox paths.' Furthermore, the six teachers and their followers are called the pernicious views of heterodox paths. The Bodhisattvabhūmi states: 'If bodhisattvas transgress the bodhisattva Dharma, investigating skills in the treatises of divergent paths and various non-Buddhist treatises, cherishing, enjoying, and being attached to them in their deep mind, rather than resorting to them like bitter medicine, this is called having an offense, having a transgression, and is a defiled transgression' (this is the twenty-eighth). The exceptions will be demonstrated when reaching the twenty-fourth [precept]. The above three precepts constitute what is described in the treatise under the precepts of accumulating good qualities as 'diligently training in listening and reflecting.'