梵網經菩薩戒本疏 3.55

3.55

第六、輕重者，於中有六：一、約境，二、約言，三、約對，四、約損，五、約心，六、約行。初中有二：先明所毀之境，通有四：一人，二人，三人，四大眾。別有七：一、聖人，二、賢人，三、已師，四、傳法住持人，五、凡諸有德人，六、無德人，七、非人畜生等。如次重輕可知。二、自讚境有三：一、實自破戒無德無慚無愧，二、雖不破戒然無餘道行，三、有戒有行。此三如次前重後輕。二、約言中亦二：先毀他中五：一、毀德言過，二、有德言無，三、多德言少，四、無罪言有，五、少罪言多。巧令他信，輕重可知。以上通別二境入此五中，次與非次輕重可知。二、自讚中三：一、自言得聖，二、言具三學，三、言具戒等一學。重輕可知。此三歷於前三境，若言得聖，三俱是大賊，出《佛藏經》。若言具三學，二位是賊，以第三非虛故。若言具戒等，一位是賊，以後二非妄故。但初破戒者而自言戒淨者，此望前二猶非極重，然聖教中名為大賊，況前二位甚為可畏。故《善見論》中有五種大賊：一者犯七聚自言清淨，乃至五者從他聞法言自解也。然此自讚與毀他各有單輕、雙重，就雙中有俱重、非俱輕，次與非次輕重可知。三、約所對人，一對一人、二對眾人、三對大眾，於此三處皆有現前毀不現前毀，各有輕重。四、不對餘人，於此四處各有自讚毀他之輕重，復攝取分前二門通辨之，復有輕重可知。四、約損者有四：一、由毀傳法人，令一方佛法不行，此罪最重，《十輪經》中廣說可知。二、毀一眾，令他壞信，以增異見。三、毀一德，非傳法人，但令他生苦惱。皆前重後輕，可知。四、自讚，令他倣習，亦人有多少，為損有輕重。又有消自善根，以成重罪，可知。五、約心者，有四：一、若為令他起信心故，讚自毀他，是福非犯。二、若由放逸、無記心犯，是犯非染污。三、若於他人有愛、恚犯，是染污非重。四、為貪名聞、利養、恭敬，是重非輕。此第四中，有三品：一、若由煩惱現行，非極猛利，或發慚愧，是為下品。二、雖或猛利，亦無慚愧，未見為德，猶有中品。三、都無慚愧，深生愛樂，見為功德，是名上品，最重也。又此門中，貪、癡心犯為重，餘心或輕，及無犯等。餘義准前，應知。六、約行者，佛法內人，多約四位起行，謂三學及雜行。初、約戒學者，有二類：一、矯異，謂雖不破戒，性非質直，依邪思計，現異威儀，眩耀世間，以求名利，本無淨心，以求出離。然普抑餘人，無異威儀者，悉為無德，此是沙門賊，亦是威儀賊也。如《迦葉經》、《寶積經》等說。二、約淺識者，謂性非深智，恃己戒行，將為出離，陵他乘急戒緩之眾，聞諸法空，便生恐怖，此是佛法怨賊也。出《佛藏經》。二、約定學者，亦二類：一、約貪誑者，謂性樂名利，久在山中，心少澄靜，現得定相，眩耀世人，招大名聞，普抑餘人，無此相者，悉以為非，此是阿蘭若賊也。出《花手經》。又經云「納衣在空閑，自稱阿蘭若」等。二、約邪慢者，謂性非多聞，依山習定，鬼神加令心念，定有見他不善覺知，即待此起慢，當招大名聞，陵蔑餘人，悉以為非，傷害佛法，此是魔儻大賊也。《起信論》及《花手經》說。三、約慧學者，亦有二類：一、約淺者，謂性少聰明，誦學無次第，為名利衝心，急預講說，己見臆斷，非毀古今，唯求名利，元無出意，恃自無行，亦輕侮戒定，此是賣佛法賊，當招大苦，出《花嚴經》中魔業中也。二、約深者，謂性少明辨，雖於二乘三藏文義少通，然猶未得佛意，既當傳法唯讚名利以勸後學，非毀古今願自獨絕，恃此為德起慢陵人，但誦持法藥而不滅病，已負染愆，況更法中起病甚不可救，奇哉！水中出火以何滅之？此是害佛法之賊，出《佛藏》、《十輪經》。四、約雜行者，亦有二類：一、約福行者，謂性非質直，苟姦計共崇奇福，眩耀世人招引重嚫，意在以少呼多用此活命，既遂其所求，即恃此起慢陵蔑餘人，無利養者悉以苟非，利養既爾名聞亦然，此是賣佛法賊，出《迦葉經》。二、約餘行者，謂性非慧悟，隨學一法即便封著，眩此所學以招名利，撥餘所修皆非究竟，此亦愚人蠹害佛法賊也。此上略舉四位，理實通一切行皆有誑偽，竝應准簡勸諸後學，勿令自心墜中，即其《寶積》、《寶梁》、《迦葉》、《佛藏》等經，請讀在心府養菩提心，方可為要耳。

Sixth, regarding the gravity of the offense: within this there are six [aspects]: first, according to the object; second, according to the words; third, according to the interlocutor; fourth, according to the harm; fifth, according to the mind; sixth, according to the practice. In the first there are two parts: first, clarifying the object of disparagement. In general there are four: one person, two persons, three persons, and the great assembly. In particular there are seven: 1. noble beings (āryas); 2. worthy beings; 3. one's own teacher; 4. those who transmit the Dharma and sustain the lineage; 5. generally all virtuous people; 6. unvirtuous people; 7. non-humans, animals, and so forth. Their gravity and lightness can be known respectively. Second, as for the object of praising oneself, there are three: 1. genuinely breaking the precepts oneself, lacking virtue, and lacking shame and conscience; 2. though not breaking the precepts, yet lacking other spiritual practice; 3. possessing both precepts and practice. Among these three, the former are grave and the latter are light respectively. Second, in [explaining gravity] according to the words, there are also two parts: first, among disparaging others there are five: 1. disparaging virtue and speaking of faults; 2. where there is virtue, saying there is none; 3. where there is much virtue, saying there is little; 4. where there is no offense, saying there is; 5. where there is a minor offense, saying it is grave. Cleverly causing others to believe it, the gravity and lightness can be known. When the above two objects, general and particular, are applied to these five, their gravity and lightness, whether ordered or not, can be known. Second, in praising oneself, there are three: 1. saying oneself has attained nobility; 2. saying one is endowed with the three trainings; 3. saying one is endowed with a single training, such as the precepts. The gravity and lightness can be known. When these three are applied across the preceding three objects: if one says one has attained nobility, all three are great thieves, as stated in the Buddhapiṭaka Sūtra. If one says one is endowed with the three trainings, two ranks are thieves, because the third is not deceptive. If one says one is endowed with the precepts and so forth, one rank is a thief, because the latter two are not false. However, for the first one who breaks the precepts to say that his precepts are pure: in comparison to the former two, this is not yet extremely grave, yet in the noble teaching it is called a great thief; how much more terrifying are the former two ranks! Thus, in the Sudarśanavibhāṣā, there are five kinds of great thieves: the first is committing [an offense of] the seven classes [of vinaya offenses] yet saying oneself is pure, down to the fifth, which is hearing the Dharma from another yet claiming to have understood it oneself. However, praising oneself and disparaging others each have single-light and double-grave forms; within the double, there are both grave and not both light; their gravity and lightness, whether ordered or not, can be known. Third, according to the person one faces: 1. facing one person; 2. facing several persons; 3. facing a great assembly. In these three situations, there are disparaging in their presence and disparaging not in their presence, each having gravity and lightness. 4. Not facing another person. In these four situations there are each gravity and lightness in praising oneself and disparaging others; further subsuming the distinguishing factors of the preceding two gates to comprehensively explain them, there are further gravity and lightness that can be known. Fourth, according to harm, there are four: 1. by disparaging a person who transmits the Dharma, causing the Buddha's Dharma to cease in an entire region, this offense is the most grave, as can be known from the extensive explanation in the Daśacakra Sūtra; 2. disparaging an entire community, causing others to lose faith and increasing deviant views; 3. disparaging a single virtuous person who is not a transmitter of the Dharma, merely causing others to give rise to distress. These are all grave in the former and light in the latter, as can be known; 4. praising oneself, causing others to emulate and follow, also differs according to the number of people, so the harm has gravity and lightness. Furthermore, there is the destruction of one's own roots of goodness to bring about a grave offense, which can be known. Fifth, according to the mind, there are four: 1. if for the purpose of causing others to give rise to faith, one praises oneself and disparages others, this is merit and not an offense; 2. if through negligence and an indeterminate (avyākṛta) mind one commits an offense, it is an offense but not defiled; 3. if toward others one commits an offense out of affection or resentment, it is defiled but not grave; 4. if done out of craving for fame, material gain, and reverence, it is grave and not light. In this fourth case, there are three grades: 1. if it occurs due to the manifestation of defilements that are not extremely intense, or if one gives rise to shame and conscience, this is the lower grade; 2. although it may be intense, yet without shame and conscience, but one does not view it as a virtue, it is still the middle grade; 3. completely lacking shame and conscience, deeply conceiving affection and joy, and viewing it as a merit, this is named the upper grade, which is the most grave. Furthermore, in this gate, offenses committed with minds of greed and delusion are grave, while with other minds they may be light or non-offenses, and so forth. Other meanings should be known by analogy with the above. Sixth, according to practice: people within the Buddha's Dharma mostly engage in practice based on four stations, namely the three trainings and miscellaneous practices. First, regarding those of the training in precepts, there are two kinds: 1. affectation of eccentricities: meaning that although they do not break the precepts, their nature is not straightforward; relying on deviant thoughts and calculations, they display extraordinary deportment to dazzle the worldly, seeking fame and profit, originally lacking a pure mind to seek liberation; and they universally disparage other people who lack extraordinary deportment as entirely without virtue—these are thieves among śramaṇas and also thieves of deportment, as stated in such sūtras as the Kāśyapa Sūtra and the Ratnakūṭa Sūtra; 2. regarding those of shallow understanding: meaning their nature lacks profound wisdom; relying on their own precept-conduct, they take it to be liberation; they despise the assembly whose vehicle is urgent but whose precepts are lax, and hearing of the emptiness of all dharmas, they immediately give rise to terror—these are the enemy thieves of the Buddha's Dharma, as found in the Buddhapiṭaka Sūtra. Second, regarding those of the training in concentration, there are also two kinds: 1. regarding the greedy and deceitful: meaning their nature delights in fame and gain; residing long in the mountains, their minds become slightly clear and quiet, and displaying the signs of having attained concentration, they dazzle the worldly, soliciting great fame, and universally disparaging other people who lack these signs, regarding them all as wrong—these are the thieves of the āraṇya, as found in the Hastikakṣya Sūtra; furthermore, a sūtra says: 'Wearing rag robes in a solitary place, they call themselves āraṇyaka,' and so forth; 2. regarding those of deviant conceit: meaning their nature lacks much learning; relying on mountains to practice concentration, ghosts and spirits cause their minds to perceive, and within concentration they perceive others' unwholesome awareness and knowledge, immediately relying on this to give rise to conceit, intending to solicit great fame, despising other people, regarding them all as wrong, and harming the Buddha's Dharma—these are the great thieves of Māra's faction, as stated in the Awakening of Faith and the Hastikakṣya Sūtra. Third, regarding those of the training in wisdom, there are also two kinds: 1. regarding the shallow: meaning their nature possesses little intelligence; their recitation and learning lack proper sequence, and with their minds seized by fame and gain, they rush prematurely into lecturing and preaching, using their own views and subjective judgments to disparage the past and the present, seeking only fame and gain, having originally no intention of renunciation; relying on their own lack of practice, they also disparage precepts and concentration—these are the thieves who sell the Buddha's Dharma and will incur great suffering, as found under the works of Māra in the Avataṃsaka Sūtra; 2. regarding the profound: meaning their nature has a little discernment; although they have a slight understanding of the literal meaning of the Tripiṭaka of the two vehicles, yet they have not yet grasped the Buddha's intention; when they come to transmit the Dharma, they only praise fame and gain to encourage later learners, disparaging past and present wishing to be uniquely preeminent themselves; relying on this as a virtue, they give rise to conceit to despise others; merely reciting and upholding the medicine of the Dharma without eradicating illness, they already bear defiled transgressions, how much more so when illness arises from within the Dharma itself, which is extremely incurable—how extraordinary! When fire comes out of water, by what can it be extinguished? These are thieves who harm the Buddha's Dharma, as found in the Buddhapiṭaka Sūtra and the Daśacakra Sūtra. Fourth, regarding miscellaneous practices, there are also two kinds: 1. regarding practices of merit: meaning their nature is not straightforward; using illicit craftiness to jointly promote extraordinary merit, they dazzle the worldly to attract lavish donations, with the intention of using little to summon much and thereby earning a livelihood; having fulfilled what they sought, they then rely on this to give rise to conceit and despise other people, taking those without offerings to be illicitly wrong; as it is with material offerings, so it is with fame—these are the thieves who sell the Buddha's Dharma, as found in the Kāśyapa Sūtra; 2. regarding other practices: meaning their nature lacks wise comprehension; following whatever single dharma they study, they immediately become attached to it, dazzling others with what they have studied to attract fame and gain, rejecting what others cultivate as entirely non-ultimate—these also are foolish people who are thieves gnawing at and harming the Buddha's Dharma. The above briefly presents four stations; in truth, deceit and falsehood run through all practices, and all should be evaluated accordingly to admonish all later students, so as not to allow their own minds to fall into them. As for those sūtras such as the Ratnakūṭa, Ratnarāśi, Kāśyapa, and Buddhapiṭaka, please read and keep them in your innermost heart to nourish the bodhicitta; only then can this be considered essential.