天台菩薩戒疏 3.16

3.16

第四十八、自破內法戒。菩薩理應依於正法，諸有所作，動合聖懷。今乃附傍勝人，苟求名利，妄說佛法，應制云聽，所損尤甚，故得罪也。別具二緣：一、自為名利，二、於王等前妄說佛法戒，便犯。就文為三：初明能破人法，次「若受」下舉是況非，三、「若故」下違制結犯。初言「橫與」等者，於王等前妄說佛戒，曲順王心，云佛聽許枷禁打縛僧尼，故云「橫與作繫縛事」等。「如師子」等者，如《師子蓮華面經》云：「佛告阿難：譬如師子命終之後，若空、若水、若陸所有眾生不食彼師子肉，唯師子身自生諸虫，自食師子之肉。阿難！我之佛法非餘能壞，是我法中諸惡比丘之所破壞。」外道天魔雖破佛法，人多□信，是故云「非」。內眾毀破，人多生信，譬如自食。次舉是況非中，言「如念一子」者，如母念子，以命從之，如事父母，使無譏謗。父母能生生身，佛戒能生法身，惡謗傷心，痛之何及？是故舉於三百鉾刺及入地獄百劫受苦，而比聞毀一言。「而況」等者，自作教他，他因破法，以他望自，自因他緣，故云「因緣」。逆佛教法，云「無孝順」。結犯，如文。

Forty-eighth: the precept against destroying the internal Dharma by oneself. A bodhisattva should by principle rely on the right Dharma; whatever one does should in every motion accord with the Sage's intent. If one now attaches oneself to superior persons, coveting fame and gain, falsely preaching the Buddha-Dharma by claiming that what should be prohibited is permitted, the damage done is extremely severe, hence one incurs guilt. It specifically comprises two conditions: (1) doing so oneself for fame and gain; (2) falsely preaching the precepts of the Buddha-Dharma before a king and so on, upon which one commits the offense. As for the text, there are three parts: first, explaining the person and Dharma capable of destruction; next, from "if receiving" down, citing the right to contrast the wrong; third, from "if intentionally" down, concluding with the offense of violating the regulation. First, "arbitrarily giving..." means falsely preaching the Buddha's precepts before a king and so on, crookedly flattering the king's mind by claiming that the Buddha allows canguing, imprisoning, beating, and binding monks and nuns; hence it says "arbitrarily doing things of binding" and so forth. "Like a lion..." is as the Sūtra on the Lion Mukha Padma: "The Buddha told Ānanda: 'Just as after a lion dies, no sentient beings in the sky, in the water, or on land eat the flesh of that lion; only worms born from the lion's own body eat the lion's flesh themselves. Ānanda! My Buddha-Dharma cannot be destroyed by others; it is destroyed only by the evil bhikṣus within my Dharma.'" Although non-Buddhists and heavenly māras destroy the Buddha-Dharma, people mostly [dis]believe them, hence it says "not [by others]." When members within the community defame and destroy it, people mostly give rise to faith in them, just like feeding on oneself. Next, under citing the right to contrast the wrong, "as if thinking of an only child" means just as a mother thinks of her child, following it at the cost of her life, and as one serves one's parents, so that there is no mockery or slander. Parents can give birth to the physical body, while the Buddha's precepts can give birth to the dharmakāya; when evil slander wounds the heart, what could match such pain? Therefore, being pierced by three hundred spears and entering hell to endure suffering for a hundred kalpas are cited to compare with hearing a single word of defamation. "How much more..." means doing it oneself and teaching others, causing others to destroy the Dharma; looking from others to oneself, self is the cause and others are the condition, hence it says "causes and conditions." Running counter to the Buddha's teachings is called "having no filial compliance." Concluding with the offense is as in the text.