天台菩薩戒疏 2.17

2.17

Thirteenth, the precept against defaming others with baseless major sins. Lacking seeing, hearing, or suspicion is called baseless. Fabricating major sins against someone is called defamation. Bodhisattvas should exercise their minds to praise one another, causing the Dharma gate to be gloriously manifest and superior virtues to be displayed outwardly. Now, conversely, to fabricate accusations and defile the worthy and good invites external ridicule and ugliness, and causes not slight vexation to its object; hence an offense is instituted. It specifically comprises eight conditions: first, the other person having committed no such deed; second, knowing they have not committed it; third, lacking seeing, hearing, or suspicion; fourth, knowing one lacks seeing, hearing, or suspicion; fifth, giving rise to an evil mind; sixth, mentally fabricating major sins against them; seventh, having a specific object; eighth, the verbal expression being distinct; whereupon one commits an offense. The text has three parts: first, designating the name and revealing the fault; second, teaching the arising of the antidote; third, adducing the fault and concluding the offense. When it first says 'evil mind', being jealous of the worthy and envious of the capable, not acting for their benefit, are all called evil. As for 'free people, etc.', having no evil in external appearance is called free; being gentle and pliant in internal mind is good. Those who use the Mahāyāna teachings of precepts, concentration, and wisdom to regulate themselves and regulate others, receiving, upholding, reading, reciting, expounding, and copying them, are all called Dharma masters. Those from whom one has received instruction, the three venerable ones and seven witnesses, and those who rely on the supreme scriptures, are all subsumed under teacher-monks. In the final age, the Buddha's Dharma is entrusted to kings, ministers, officials, and people of noble influence; the debt of their external protection must constantly be carried upon one's crown, vows and practices supporting one another, unforgotten for a moment; how could one allow defaming them? Next, from 'toward parents' onward, it teaches the arising of the antidote. Being filial and compliant to superiors and compassionate to inferiors, having received the Buddha's precepts, one regards teachers and monks as kindred to the six relations; thus it says 'parents, etc.', meaning an upādhyāya is like a father or mother, and an ācārya is like uncles and brothers. Third, from 'yet conversely' onward, it adduces the fault and concludes the offense. 'Falling into disagreeable places' is another name for hell. Speaking defamation of others to diminish their spirits is called disagreeable; this is the cause. Reaping future retribution in the three destinies, where things disagree with one's own wishes, is the fruit.