梵網經菩薩戒本疏 5.74

5.74

八、釋文者，又三：一、舉所制之過，二、明須制所由，三、違制結犯。初中以「惡心」者明起之因，謂三毒盛興違理損物，故云惡心。言「無事謗他」者，明違境成謗，謂無三根惡事。言「良人」等者，明所謗之人良善是同位人，法師及師僧是己所尊位，國王及貴人是世所尊共，是所應讚歎之位，豈容有謗？言「犯七逆十重」者，明所謗之罪理實輕垢，亦應有犯，文中就重故也。二、「父母」下明須制所由中，父母等亦是所謗數。「孝心」者，於師父等尊從人處應生孝順心，於等及下生慈悲，設不生此心猶有罪失，況起惡等？三、「而反更」下故違結犯，可知。

Eighth, explaining the text: Again there are three parts: 1. Citing the fault prohibited; 2. Clarifying the reason why it must be prohibited; 3. The violation of the prohibition and adjudication of the offense. In the first part, "with a malicious intent" clarifies the cause of its arising, meaning that the three poisons flourish and violate principle and harm beings, hence it says "malicious intent." The words "baselessly slandering another" clarify that violating the object constitutes slander, meaning that there are no evil deeds verified by the three roots [of seeing, hearing, or suspecting]. The words "free persons," and so forth, clarify the persons slandered: free and virtuous people are those of equal status; Dharma masters and monastic masters are those of revered status to oneself; kings and nobles are those revered by the world—all are positions that ought to be praised, so how could slander be tolerated? The words "committing the seven rebellious acts or the ten major offenses" clarify that the offenses slandered, in principle, even if light and defiled, would still incur an offense; the text focuses on what is grave. Second, in clarifying the reason why it must be prohibited from "parents..." onward, parents and the like are also among those who might be slandered. "Filial mind" means that toward masters, fathers, and other revered persons from whom one learns, one should give rise to a mind of filial devotion, and toward equals and inferiors give rise to loving-kindness and compassion; even not giving rise to this mind is already a fault, how much less giving rise to evil, and so forth? Third, from "yet on the contrary..." onward is the intentional violation and adjudication of the offense, which can be understood.