梵網經古迹記 2.71

2.71

述曰：初制意者，佛法僧寶，出邪之大津，入正之要門。順之者，必證常樂；背之者，常沈苦海。邪見違逆，罪莫大焉。行相幽猛，斷諸善故。是故亦立為根本。重釋文者，准前應知。言「如三百鉾㓨心」者，如《瑜伽》七十九云：「菩薩當言以何為苦？眾生損惱即為自苦。若爾當言以何為樂？眾生饒益即為自樂。」乃至廣說。眾生損惱，無過謗法，是以菩薩如鉾㓨心。習不慈心，他苦為樂；習慈心者，他益為樂。樂既如此，苦亦然故。言「況口自謗」者，《瑜伽論》云：「謗菩薩藏，愛樂建立像似正法，或自信解，或隨他轉，是名第四他勝處法。」此通增益、損減邪見。此邪見纏，若決定時，雖未斷善，必起不同分心，故菩薩戒無斷善捨。邪見有二：若全分謗，一切因果；設不謗餘，而謗大乘，一向犯重。若至上纏，亦失淨戒。已上所說，皆世俗門。若勝義門，即三輪淨，如宗要說。

The commentary states: Regarding the intention behind the original prohibition: the treasures of the Buddha, Dharma, and Saṃgha are the great ferry out of error and the essential gate into correctness. Those who accord with them inevitably realize eternal bliss; those who turn away from them constantly sink in the ocean of suffering. In opposing them through wrong views, no sin is greater. Its functioning characteristics are obscure yet violent, severing all wholesome roots. Therefore, it is also established as a fundamental [major offense]. As for explaining the text, it should be understood as conforming to the preceding. As for "like three hundred lances piercing the heart": as the Yogācārabhūmi, fascicle seventy-nine, states: "What should a bodhisattva call suffering? The injury and distress of sentient beings is their own suffering. If so, what should they call bliss? The benefiting of sentient beings is their own bliss," and so forth at length. Among the injuries and distresses of sentient beings, none exceeds slandering the Dharma; therefore to the bodhisattva it is like lances piercing the heart. For one habituated to an uncompassionate mind, the suffering of others is bliss; for one habituated to a compassionate mind, the benefit of others is bliss. Since bliss is like this, suffering is also like this. As for the words "let alone slandering them with one's own mouth": the Yogācārabhūmi states: "Slandering the bodhisattva canon, taking delight in establishing a counterfeit true Dharma, whether out of one's own confident understanding or following another—this is called the fourth defeat (pārājika)." This applies to both the wrong views of exaggeration and diminution. When this entanglement of wrong view is determined, even if it has not yet severed wholesome roots, it inevitably gives rise to a dissimilar-category mind; hence the bodhisattva precepts do not have abandonment by severing wholesome roots. Wrong view is twofold: if one slanderously denies causes and effects in full; or even if one does not slander the rest, yet slanders the Great Vehicle, one unequivocally commits a major offense. If it reaches the superior entanglement, one also loses the pure precepts. What has been spoken above is entirely the conventional gate. If it is the gate of ultimate truth, it is the purity of the three wheels, as explained in the Essentials.