天台菩薩戒疏 3.12

3.12

Forty-fourth: The precept against disrespecting the sūtras and vinaya. Understanding does not arise in isolation; it is obtained by relying on the teachings. They are the parents of the dharmakāya and the teachers of all Buddhas; wherever the sūtra scrolls reside, the Three Jewels are fully present. If one has slight understanding oneself and demands private respect from others, yet understanding is born from the teachings and one treats the teachings with negligence, then both self and others lose respect, and merit and blessings sink into ruin; therefore, an offense is instituted. Specifically, it possesses four conditions: (1) there are Buddhist sūtras and vinaya, (2) not copying or transmitting them, (3) not generating reverence, and (4) placing them in a lowly position; then one incurs an offense. The text has four parts: first, stating the title and encouraging upholding; second, from 'flaying the skin' downward, showing the method of copying; third, from 'constantly with' downward, encouraging preserving and making offerings; fourth, establishing the offense for violating the prohibition. The first is as in the text. Regarding 'flaying the skin' and so forth: first, difficult practices are cited to admonish the mind. As the Dazhidulun states: A brahmacārin who loved the Dharma sought to know the noble Dharma throughout Jambudvīpa for twelve years without obtaining it. At that time, there was no Buddha Dharma in the world, and the Buddha Dharma had vanished. A brāhmaṇa said, 'I have a Buddha verse; if you truly delight in it, I shall give it to you.' He replied, 'I truly delight in it.' The brāhmaṇa said, 'If you truly delight in it, you must use your skin for paper, your bones for pens, your marrow for water, and your blood for ink.' Acting precisely according to his words, he was able to write down the Buddha verse. The verse said: 'One should practice according to the Dharma; one should not practice what is not Dharma. In this world and in future worlds, the practitioner of Dharma rests in peace.' From 'bark of trees' downward, it next cites easy practices to encourage copying. Third, in encouraging preserving [the texts], the 'seven jewels' refers either to one among the seven or all seven, used to make sūtra cases and the like. 'Priceless incense and flowers' means that because they are singularly precious and treasured, they are called priceless. Thus the Lotus Sūtra says: 'This incense of six zhu is worth the sahā world,' and so forth. Fourth, the offense is established, as in the text.