菩薩戒本疏 2.63

2.63

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.'