菩薩戒本疏 2.60

2.60

無德詐授，有誤人之失，故制之。二乘同制，道俗俱禁。經許夫婦互作師授，故知通制俗眾。文中「學誦戒日」乃至「解其義理佛性之性」者，明作師之人應先求自解，晝夜各為六時，恐新學人廢忘教詮，於行有缺，故制也。每日六時誦持菩薩戒者，受持其文也。「解其義理」者，解其開遮輕重義也。「佛性之性」者，解其當現因果佛性所知中要，故偏舉也。「而菩薩」下，違之成犯。言乖自心，故云「自欺」；令他謬解，故亦「欺他」。「一一不解」者，一一法門中不解也。「一切法不知」者，於一切法總不知也。若不解知詐授者，應隨人多小結罪。

Falsely conferring [precepts] without virtue entails the fault of misleading others; hence it is prohibited. It is prohibited alike in the two vehicles and forbidden to both monastics and laity. Because the scriptures allow husband and wife to serve reciprocally as preceptors and confer them, we know it is a rule that applies generally to the lay assembly as well. In the text, from 'One who studies and recites the precepts daily' to 'understand their meaning and the nature of Buddha-nature', it clarifies that one who acts as a master should first seek personal understanding. Dividing day and night each into three periods makes six periods; fearing that newly learned practitioners might neglect and forget the teachings and have deficiencies in their practice, it was instituted. Reciting and upholding the bodhisattva precepts during the six periods of each day means receiving and upholding their text. 'Understand their meaning' means understanding the principles of exceptions, prohibitions, light, and heavy. 'The nature of Buddha-nature' means understanding the essentials among the objects of knowledge—namely, the future and present, causes and effects, of Buddha-nature; therefore it is singled out. From 'Yet if a bodhisattva' downward, transgressing it constitutes an offense. Because one's words contradict one's own mind, it says 'deceiving oneself'; because it leads others to mistaken understanding, it is also 'deceiving others'. 'Understanding nothing in detail' means not understanding any single Dharma-door. 'Knowing nothing of all dharmas' means generally knowing nothing of all dharmas. If one lacks understanding and knowledge yet falsely confers [precepts], the offense should be determined according to the number of people.