[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分比丘戒本疏](https://indike.org/pramana/in.bauddha.taisho.1807) › 1.42 # 四分比丘戒本疏 1.42 四分比丘戒本疏 1.42 - **Language:** Classical Chinese ### [1.42](https://indike.org/pramana/in.bauddha.taisho.1807.1.42) 第八、無根重罪謗比丘戒。文有八句。一容犯人。二、「瞋恚所覆故」者，於無過人妄起憎恚。三、「非波羅夷比丘」者，所謗境也。此文略故但顯非犯波羅夷罪，若據律中，縱使實犯，但望謗人無有三根，即亦名為非波羅夷。故律文云「若彼人不清淨、不見不聞、不疑彼犯波羅夷，便言我見聞疑彼犯波羅夷。以無根法謗，僧伽婆尸沙。」廣有六句，如律所說，不能繁敘。又若前人非十三難，謗云是者，亦犯僧殘。謗尼八夷及十三難，亦並犯殘，並如律說。四、「以無根」者，舉罪所依略有三根，謂見、聞、疑；今無三依，故曰無根。若親眼見犯婬盜等，名曰見根。若他人見來向我說，亦是見根。若親聞犯婬盜等事，及他人聞，並名聞根。疑根有二：一者親見蹤緒而生疑心，謂見比丘與女人入林出林等事而疑犯婬，盜等准知。二者親聞音聲而生疑心，謂聞與女動床等聲，盜等亦然。此之二種合名疑根。他人有疑來向我說，計亦疑根。此之三根正堪舉罪，除此三根，儻於內心忽爾橫起見聞疑想及三橫疑，稱心而說，雖無謗罪而非舉罪，以人無過無友證故。五、「波羅夷法謗」者，簡餘輕謗不犯此戒。六、「欲壞彼清淨行」，辨發業心。七、「若於異時」已下，自言伏首也。沓婆清淨事現可驗，或詰而伏、不詰而首也。自伏首云：我知此事實是無根，但我嗔恚故作是語。八、「若比丘」已下，結罪，如文。 > Eighth: the precept on slandering a monk with a groundless grave offence. The text has eight phrases: First, it allows for the offender. Second, 'because of being overcome by hatred and resentment': this refers to groundlessly giving rise to enmity and hatred toward someone who has no fault. Third, 'a monk who is not a pārājika': this is the object of slander. Because the text here is brief, it merely shows that he has not committed a pārājika offence; but according to the Vinaya, even if he had actually committed it, as long as the slanderer lacks the three grounds with regard to him, he is also called 'not a pārājika'. Thus the Vinaya text states: 'If that person is not pure, but one has neither seen, heard, nor suspected that he committed a pārājika, and one then says, "I saw, heard, or suspected that he committed a pārājika," slandering him with a groundless charge, it is a saṃghāvaśeṣa.' Fully expanded, there are six clauses as stated in the Vinaya, which cannot be recounted in detail. Furthermore, if the other person is not one with the thirteen obstacles and one slanders him as being so, one also commits a saṃghāvaśeṣa. Slandering a nun with the eight pārājikas and the thirteen obstacles also incurs a saṃghāvaśeṣa, all as explained in the Vinaya. Fourth, 'groundless': the bases upon which a charge of an offence is raised are briefly threefold, namely seeing, hearing, and suspecting; now, lacking these three bases, it is termed 'groundless'. If one sees with one's own eyes the commission of sexual intercourse, theft, and so forth, it is called the ground of seeing. If another person saw it and came to speak to me, that is also a ground of seeing. If one personally heard the matter of sexual intercourse, theft, and so forth being committed, or another person heard it, both are called the ground of hearing. The ground of suspicion has two aspects: First, personally seeing traces and giving rise to suspicion, namely seeing a monk entering or exiting a forest with a woman and suspecting the commission of sexual misconduct; theft and so forth are understood accordingly. Second, personally hearing sounds and giving rise to suspicion, namely hearing the sound of a bed moving with a woman, and so on; theft and so forth are likewise. These two kinds together are called the ground of suspicion. If another person has a suspicion and comes to speak to me, it is also reckoned as a ground of suspicion. These three grounds are precisely what qualify one to raise an offence. Apart from these three grounds, if within one's mind one suddenly and erratically conjures notions of seeing, hearing, or suspecting, or three erratic suspicions, and speaks according to one's whim—though it is not an offence of slander, it is not a proper raising of an offence, because the person has no fault and there is no witness. Fifth, 'slanders with a pārājika dharma': this excludes other lighter slanders, which do not breach this precept. Sixth, 'wishing to ruin his pure conduct': this explains the intention initiating the action. Seventh, from 'if at a later time' onward: this is his voluntary confession and submission. Dabba's purity was presently verifiable; he either yielded under questioning or confessed without questioning. He voluntarily submits and confesses, saying: 'I knew that this matter was truly groundless, but out of hatred I spoke these words.' Eighth, from 'if a monk' onward: the conclusion of the offence, as in the text. > — English (machine translation) (machine translation) - [Previous: 1.41](https://indike.org/pramana/in.bauddha.taisho.1807.1.41) - [Next: 1.43](https://indike.org/pramana/in.bauddha.taisho.1807.1.43) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1807.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1807~en-mt.1.42) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1807.1.42](https://indike.org/pramana/in.bauddha.taisho.1807.1.42) · Pramāṇa