菩薩戒本疏 2.27

2.27

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.'