梵網經菩薩戒本疏 3.44

3.44

第六、輕重者，略約六位：一、約所說境，二、約所對人，三、約言辭，四、約心念，五、合辨，六、約自他。初中有六：一、見地上菩薩為物逆行，謂非而說；二、見三賢菩薩及四果聖人，微失而說；三、說自和上、闍梨之過；四、說傳法住持人過；五、說同類淨戒過；六、說破戒人、無戒人過。此六皆初重、次輕，應知。二、約所對人者，有五：一、對國王、大臣說其過，令彼捨信，破壞三寶；二、對外道惡人伺求過者，說其罪過，增彼邪見，誹謗佛法；三、信心白衣說過，壞其信心。上三位，初重，次中，後下。四、雖對自眾而快意說，得方便罪。五、為眾中舉罪呵責，及說向彼師，令彼教誨等，此不犯也。三、約言辭者，有二：一、以極鄙惡言磣切而說，二、以汎言而說。重輕可知。若作書與人等，亦同犯。四、約心者，有三：初、約惡心者，有三：初、約單：一、以癡心，謂說為德，不懼破戒等；二、瞋心，酬彼怨，說已暢情等；三、為貪利養，為名聞故，說他罪過，令名利向己等。二、約三雙、三單、一合，竝准前，此上輕重可知。二、約無記心，率爾輕心，忘念而說，亦犯非染污；三、善心，為調伏故等，要具五德（云云），撿取此則不犯。五、約合辨者，起上初心，以上初言，對上初人，說上初境為最重，餘次相合及非合，皆有輕重應知。六、約自他者，自己一說，過患猶輕，教他勸人，處處傳說，亦為重也。

Sixth, regarding severity: Briefly, in terms of six positions: 1. in terms of the object spoken of; 2. in terms of the person faced; 3. in terms of words and phrasing; 4. in terms of mental thought; 5. combined analysis; 6. in terms of oneself and others. In the first, there are six: 1. Seeing a bodhisattva on the stages act contrary [to norms] for the sake of beings, deeming it wrong and speaking of it; 2. Seeing bodhisattvas of the three worthies or noble ones of the four fruits make a slight mistake and speaking of it; 3. Speaking of the offenses of one's own upādhyāya or ācārya; 4. Speaking of the offenses of those who transmit the Dharma and uphold it; 5. Speaking of the offenses of those of the same category who observe pure precepts; 6. Speaking of the offenses of precept-breakers and those without precepts. In these six, the first is major and the subsequent are minor, as should be known. 2. In terms of the person faced, there are five: 1. Speaking of their offenses to kings and ministers, causing them to abandon faith and destroy the Three Jewels; 2. Speaking of their sinful offenses to tīrthikas and evil people who spy for faults, increasing their wrong views and slandering the Buddhadharma; 3. Speaking of offenses to faithful white-robed laity, destroying their faith. Among the above three positions, the first is major, the second intermediate, and the last lower. 4. Although facing one's own assembly, speaking with gratification incurs a preparatory offense. 5. Bringing up offenses in the assembly to reprimand, and speaking to their teacher so that he may instruct them, does not constitute an offense. 3. In terms of words and phrasing, there are two: 1. speaking with extremely vile, harsh, and cutting words; 2. speaking with general words. The major and minor can be understood. Writing a letter to give to someone and so forth is also an offense alike. 4. In terms of mind, there are three: First, in terms of an evil mind, there are three: First, in terms of single [factors]: 1. with a mind of delusion, deeming speaking [of offenses] to be virtuous and not fearing precept-breaking, etc.; 2. with a mind of anger, retaliating for enmity, relieving one's feelings after speaking, etc.; 3. out of greed for offerings and for the sake of fame, speaking of others' sinful offenses so that fame and gain turn toward oneself, etc. Second, in terms of three pairs, three singles, and one combination, all are modeled on the previous; the severity above can be understood. Second, in terms of an indeterminate mind, speaking precipitously with a light mind and lost mindfulness also constitutes a non-defiled offense. Third, with a wholesome mind, for the sake of taming and so forth, one must possess the five virtues (and so forth); verified against this, it is not an offense. 5. In terms of combined analysis: giving rise to the primary mind above, with the primary words above, facing the primary person above, and speaking of the primary object above is the gravest; the remaining combinations and non-combinations all have varying degrees of severity, as should be known. 6. In terms of oneself and others: speaking once oneself, the fault is still light; instructing others and encouraging people to spread the word everywhere is also grave.