大般涅槃經疏 10.23

10.23

「善男子有惡比丘」去，是第五明信謗罪福。前熙連已上唯信而已，今熙連已前有信謗罪福，勸福以遮罪。就文為二：初明罪福因果、次勸福結依。初文明為四：初謗相。佛是一切眾生師父，入涅槃時人天悲苦，乃至毒蠆懷仁無不戀仰。惡人獨言滅快，是一惡也。少欲知足受持禁戒威儀具足，名之為僧。其皆放捨，二惡也。大乘之法賢聖之師，其獨拒逆不信三寶，即謗相也。從「善男子汝今應當」去，次明信相。自行生於二世之善，化他滅於二世之惡，互舉一邊即信相也。從「若有不信」去，三明謗人之報。現身去是現報，命終後去是生報，生生常處去是後報。從「若復有人」去，四明信人之報。本所受形去是轉報障，譬如霧露去是轉業障，如人出家去是轉煩惱障。立譬多種。若作大戒譬，譬十地真解。若作十戒譬，譬地前似解。如純陀中意，此中作無戒譬。始自凡夫發心即階十住，雖未斷惑，因中說果，即是轉煩惱障。上惡人約三報橫論，今善人約三障豎論，綺文互說耳。二從「或有眾生」去，是勸福結依。此文甚寬，不問弟子非弟子、因善因惡，但能發心聞一偈者，則近菩提因。貪希利養是因三毒發心，況九恒植善四依功德耶？即是能信。始終鑑戒謗者因果。

From "Good sons, there are evil monks" onward is the fifth [section], explaining the sins and merits of faith and slander. Above, from the Hiraṇyavatī onward, there was only faith; here, prior to the Hiraṇyavatī, there are the sins and merits of faith and slander, encouraging merit in order to block sin. The text has two [parts]: first, explaining the causes and effects of sin and merit; next, encouraging merit and concluding with the [four] refuges. The first text explains four things: first, the marks of slander. The Buddha is the teacher and father of all sentient beings. When he enters nirvāṇa, humans and devas suffer in grief, and even venomous scorpions cherish benevolence—there are none who do not yearn for him in devotion. Evil persons alone say, "His extinction is delightful!" This is the first evil. Having few desires, being content, upholding the prohibitive precepts, and being fully endowed with dignified comportment is what is called the Saṃgha. Abandoning all these is the second evil. The Mahāyāna Dharma is the teacher of the sages and worthies, yet they alone reject it and do not believe in the Three Jewels; these are the marks of slander. From "Good sons, you should now" onward, next is explaining the marks of faith. Personally producing good in the two existences, and converting others to eliminate evil in the two existences—raising one side covers the other; these are the marks of faith. From "If there are those who do not believe" onward, third is explaining the retribution of persons who slander. "In this present life" onward is the present retribution; "after life ends" onward is the rebirth retribution; "lifetime after lifetime constantly dwelling" onward is the subsequent retribution. From "If furthermore there is a person" onward, fourth is explaining the retribution of persons with faith. "Their originally received form" onward is transforming the hindrance of retribution; "just like mist and dew" onward is transforming the hindrance of karma; "like a person leaving the household life" onward is transforming the hindrance of affliction. Many kinds of metaphors are established. If taken as a metaphor of the great precepts, it is a metaphor for the true understanding of the ten stages. If taken as a metaphor of the ten precepts, it is a metaphor for the semblance understanding prior to the stages. As with the intent in [the chapter on] Cunda, here it is taken as a metaphor of having no precepts. Starting from an ordinary person, upon generating the mind [for awakening], one immediately ascends to the ten abidings; although afflictions have not yet been severed, by speaking of the fruit within the cause, this is the transformation of the hindrance of afflictions. Above, the evil person is treated horizontally in terms of the three retributions; here, the good person is treated vertically in terms of the three hindrances: it is merely an interlocking, mutually illuminating exposition. Second, from "There may be sentient beings" onward, encourages merit and concludes with the [four] refuges. This text is extremely broad: regardless of whether one is a disciple or not a disciple, or whether it is based on good or evil, as long as one can generate the mind to hear a single verse, one approaches the cause of bodhi. If greedily hoping for offerings can be generating the mind based on the three poisons, how much more so the merit of planting good across nine Gaṅgās and [relying on] the four refuges? That is to say, being able to believe. Throughout, it serves as a mirror and warning regarding the causes and effects of slanderers.