起信論疏筆削記 20.43

20.43

謗毀中，疏　罪重者，受持既若福多，毀謗合招罪重。準《大般若經》說：謗法眾生入阿鼻地獄，經無量劫，遇此境壞，則寄餘界地獄。如是展轉遍歷十方，還至本處，罪由未盡。今言無量大苦，是此類也。亦如《法華經》說：謗經之人，其人命終入阿鼻獄，具足一劫，劫盡更生，如是展轉至無數劫。從地獄出，當墮畜生等。止謗者，亦是勸信，獲罪若是，宜可止之，故《勝鬘》說：若自有智，則自體會。若不解處，則仰推如來，非我境界。苟能如此，則何患殃及於後世耶？

In the section on slandering, the commentary states: Regarding 'the gravity of the sin', since upholding it brings such great merit, slandering it must incur correspondingly grave sin. According to the Mahāprajñāpāramitā-sūtra, a sentient being who slanders the Dharma enters the Avīci Hell for immeasurable kalpas; when this realm is destroyed, he is transferred to a hell in another realm. Transmigrating through the ten directions in this way, he returns to the original place, yet his sin is still not exhausted. Here, 'immeasurable great suffering' belongs to this kind. It is also as the Lotus Sūtra states: 'A person who slanders this sūtra, when his life ends, will enter the Avīci Hell for a full kalpa; when the kalpa ends, he is reborn [there again], transmigrating in this way for countless kalpas. Emerging from the hells, he will fall into the animal realm, etc.' Ceasing slander is also an encouragement to have faith: if incurring sin is like this, one should appropriately desist. Therefore the Śrīmālādevī-sūtra states: 'If one possesses wisdom oneself, one realizes it personally; where one does not understand, one reverently defers to the Tathāgata, recognizing that it is not one's own realm.' If one can do so, what fear is there of calamity befalling future lives?