梵網經古迹記 2.127

2.127

述曰：菩薩應以大法化生，如《維摩經》：「入講論處，導以大乘。」以小障大，逆菩薩道，所以制之。問：若爾，何故《瑜伽論》云：若有求法，先問種姓。若彼黠慧，說其根性，即隨所應，授彼乘法。若彼不知自種姓者，應為歷說三乘之法，隨其種姓，聞之發心，然後如應說其乘法。答：今制惡心，不違彼論。准妄語業，雖不信犯。今此文中，眾略有四：一、入正法，二、未入正法，三、同氣連枝，四、同乘親厚。所授有三：一者教法，即教大乘經律也；二者理法，謂教義理也；三者行法，謂發心等。依教生解，依解發行，其次第也。此中「發菩提心」，十信也；「十發心」者，十住也；「長養心」者，十行也；「金剛心」者，十迴向也。不說十地，自證解故。或有經本無長養心，應知少也。言「橫教」者，如《大集》云：勸學小乘，是魔業也。況乎外道邪論，犯罪應知。

The Commentary states: A bodhisattva should transform living beings with the Great Dharma. As the Vimalakīrtinirdeśa-sūtra says: 'Entering places of lecture and debate, guiding them with the Mahāyāna.' To obstruct the Great with the Lesser contravenes the bodhisattva path, which is why it is prohibited. Question: If so, why does the Yogācārabhūmi say: If there are those seeking the Dharma, one should first inquire about their gotra. If they are clever and wise and state their disposition, then according to what is appropriate, one confers upon them the Dharma of that vehicle. If they do not know their own gotra, one should preach for them sequentially the teachings of the three vehicles; and in accordance with their gotra, upon hearing them they generate the aspiration, after which one preaches the Dharma of their vehicle as appropriate? Answer: What is prohibited here is an evil mind; this does not contradict that treatise. By analogy with the karma of lying, even if they do not believe, it is an offense. Here in the text, the assembly is briefly of four types: first, those who have entered the true Dharma; second, those who have not entered the true Dharma; third, those of the same breath and linked branches [i.e., relatives]; fourth, close friends of the same vehicle. What is conferred is of three kinds: first, the teaching Dharma, which means teaching the Mahāyāna sūtras and vinaya; second, the principle Dharma, which means teaching the doctrines and principles; third, the practice Dharma, which means generating the aspiration and so forth. Relying on the teaching, understanding arises; relying on understanding, practice is generated—this is the sequence. Here, 'generating the bodhicitta' refers to the ten faiths; 'ten minds of aspiration' refers to the ten abodes; 'nourishing minds' refers to the ten practices; 'adamantine minds' refers to the ten dedications of merit. It does not speak of the ten stages, because they are personally realized and understood. Alternatively, some sūtra editions lack 'nourishing minds'; it should be known that this is an omission. As for 'perversely teaching': as the Mahāsaṃnipāta-sūtra says, encouraging the study of the Hīnayāna is the work of Māra. How much more so the false treatises of non-Buddhists! One should know this incurs an offense.