[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [菩薩戒本疏](https://indike.org/pramana/in.bauddha.taisho.1814) › 2.63 # 菩薩戒本疏 2.63 菩薩戒本疏 2.63 - **Language:** Classical Chinese ### [2.63](https://indike.org/pramana/in.bauddha.taisho.1814.2.63) 嫉善鬪過，乖和教行，故制斷也。二乘俱制，七眾同禁。文中「以惡心」者，為乖和合，損淨行，故云惡心。「見持戒比丘」乃至「行菩薩行」者，舉所鬪之人也。「鬪過兩頭」者，聞此彼過，向彼此說，故云「鬪過」。或經作「遘」字，謂彼此言，鬪而相遘。或經作「過」，義亦同也。隨字訓釋，義皆無妨，不應輒改作也。「謗欺賢人，無惡不造」者，由鬪過故，致謗欺賢人，及無惡不造。與第十三有何異者，古說由運心有異，彼作陷沒心說，此作離間心說。今謂謗欺賢人，無惡不造，此顯過失轉多耳，非是此戒正所制也。唯鬪過兩頭，正是此戒所防也。如放火中殺盜，舉其仍犯，非是正所防也。若以善心，說離間語，亦無所犯。《菩薩地》云：「又如菩薩見諸有情為惡朋友之所攝受，親愛不捨。菩薩見已起憐愍心，發生利益安樂意樂，隨能隨力說離間語，令離惡友捨相親愛，勿令有情由近惡友，當受長夜無義無利。菩薩如是以饒益心說離間語，乖離他愛無所違犯，生多功德。」 > Envying the good and stirring up strife over faults contradicts harmonious instruction and practice; hence it is prohibited. It is prohibited in both vehicles and forbidden to the seven assemblies alike. In the text, 'with an evil mind' means: because it breaks harmony and damages pure practice, it is called an evil mind. From 'seeing a precept-upholding bhikṣu' to 'practicing the bodhisattva deeds', it names the persons regarding whom strife is stirred up. 'Stirs up strife over faults between both sides' means hearing faults from this one and that one and telling them to each other; hence it says 'stirs up strife over faults' (douguo). In some scripture \[editions\], it is written with the character gou (遘), meaning that words from both sides are stirred up so that they encounter (gou) each other in conflict. Or in some scriptures it is written as guo (過, fault); the meaning is also the same. Following the character to gloss and explain it, neither meaning is obstructed; one should not arbitrarily alter it. 'Slandering and deceiving worthy people, committing every kind of evil' means: because of stirring up strife over faults, it leads to slandering and deceiving worthy people and committing every kind of evil. How does this differ from the thirteenth \[precept\]? Ancient commentators said that the difference lies in the mental intention: that one is spoken with a mind to ruin them, whereas this one is spoken with a mind to alienate them. Now I say that slandering and deceiving worthy people and committing every kind of evil merely shows that the faults multiply; it is not the primary prohibition of this precept. Only stirring up strife over faults between both sides is precisely what this precept guards against. Just like killing and stealing in the case of setting fire, it mentions concomitant offenses, not what is primarily guarded against. If, with a wholesome mind, one speaks divisive speech, there is no offense. The Bodhisattvabhūmi states: 'Furthermore, if a bodhisattva sees sentient beings taken in by bad friends, dearly loving and not parting from them, and having seen this, the bodhisattva arouses a mind of pity, gives rise to an intention for their benefit and peace, and speaks divisive speech according to their ability and strength to make them leave bad friends and abandon their mutual affection, lest the sentient beings, by associating with bad friends, should endure harm and disadvantage throughout the long night; when the bodhisattva speaks divisive speech with such a mind to bring benefit, alienating the affection of others, there is no transgression, and much merit is generated.' > — English (machine translation) (machine translation) - [Previous: 2.62](https://indike.org/pramana/in.bauddha.taisho.1814.2.62) - [Next: 2.64](https://indike.org/pramana/in.bauddha.taisho.1814.2.64) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1814.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1814~en-mt.2.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1814.2.63](https://indike.org/pramana/in.bauddha.taisho.1814.2.63) · Pramāṇa