天台菩薩戒疏 1.43

1.43

第六、說四眾名德犯過戒。菩薩運懷，弘護三寶，掩惡揚善，何容說過？塵黷信心，乖利他行，故制犯重。別具七緣：一、說菩薩、聲聞四眾中上名德重罪，二、作彼想，三、以惡心作說過意，四、對外人，五、作外人想，六、言章了了，七、前人領解，便犯，闕緣犯輕。就文亦三：初、標名制令止惡，次、「而菩薩」下制令行善，三、「而菩薩」下舉過結犯。初又二：初、明犯事，二、明成業。初文，自說、教他並結重罪，損境同故。《十輪經》云：「占蔔華雖萎，猶勝諸餘華，破戒諸比丘，猶勝於外道。」故《瓔珞經》云：「有犯者名菩薩，無犯者名外道。」所以縱犯，猶不可輕。次文，內心為因，說彼罪境為緣，施設軌則為法，務在說人為業。次、制令行善中，言外道者，除七眾外並名外道，外道即惡人也。二乘惡人者，厭苦集諦而修道滅，獨出生死，名聲聞乘。觀十二因緣，若逆若順，意求出苦，利他心劣，名緣覺乘。此心即惡，名為惡人。不信大乘，言非法律，必當墮苦，故令悲心說大生信，悲能拔苦故也。三、結，如文。

Sixth, the precept against speaking of the offences committed by famous and virtuous members of the fourfold assembly. When a bodhisattva gives rise to concern, it is to propagate and protect the Three Jewels, concealing evil and extolling good; how could speaking of offences be permitted? It defiles faith and contradicts the practice of benefiting others; therefore, it is established as a major offence. It specifically possesses seven conditions: 1. Speaking of the major offences of upper, famous, and virtuous members among the fourfold assembly of bodhisattvas and śrāvakas; 2. Having the thought of them; 3. With an evil mind, entertaining the intention to speak of the offences; 4. Facing an outsider; 5. Having the thought that they are an outsider; 6. Words and expressions being distinct; 7. The other person understands. When these are fulfilled, it constitutes an offence; when a condition is lacking, it is a minor offence. Regarding the text, there are also three parts: first, stating the title and enjoining the cessation of evil; next, from 'yet a bodhisattva' onward, enjoining the practice of good; third, from 'yet a bodhisattva' onward, presenting the fault and declaring the offence. The first part also has two aspects: first, explaining the matter of violation; second, explaining the completion of the karma. In the first part, speaking oneself and instructing another both incur major offences, because the damage to the object is the same. The Sūtra of the Ten Wheels states: 'Although the campaka flower is withered, it is still superior to other flowers; monks who break the precepts are still superior to non-Buddhists.' Thus the Yingluo jing says: 'One who has violations is called a bodhisattva; one who has no violations is called a non-Buddhist.' Therefore, even if they violate [the precepts], they still cannot be disdained. In the next part, the inner mind is the cause; speaking of the object of their crime is the condition; setting up rules and methods is the method; making it one's business to speak about the person is the karma. Next, in enjoining the practice of good: regarding 'non-Buddhists', except for the seven assemblies, all are called non-Buddhists; non-Buddhists are evil persons. The 'evil persons of the two vehicles' refers to those who, disliking the truths of suffering and origination, cultivate the path and cessation to escape birth-and-death alone, which is called the śrāvaka vehicle. Contemplating the twelve links of dependent origination in direct or reverse order, intending only to escape suffering, their mind to benefit others is deficient, which is called the pratyekabuddha vehicle. This mind is itself bad, so they are called evil persons. Not believing in the Great Vehicle and claiming it is not the vinaya, they are bound to fall into suffering; therefore, [the bodhisattva] is enjoined with a compassionate mind to explain the Great [Vehicle] to give rise to faith, because compassion is able to eradicate suffering. Third, concluding [the offence] is as in the text.