起信論疏筆削記 20.45

20.45

以一下，又難曰：「但謗此論，如何乃言斷三寶種，成自他之害耶？」故此釋之。疏　果人得涅槃等者，此但約人互顯影略而言，據理則一得俱得，故非別證。如《般若心經》說：菩提薩埵依般若得涅槃，三世諸佛依般若得菩提。此亦如是。法寶等者，以論中如來是佛寶，菩薩是僧寶，若不信此法，則無菩薩修行，即僧寶斷絕。若無修行，則不證菩提涅槃，是法寶斷絕。若不證果，即無如來，是佛寶斷絕。三寶斷絕，皆由不信毀謗，是故獲罪經無量劫，受大苦也，將知大罪莫大於謗法耳。

Regarding 'because one, etc.', another objection asks: 'If one merely slanders this treatise, how can it be said that one severs the lineage of the Three Jewels and causes harm to oneself and others?' Therefore this is explained. The commentary states: Regarding 'fruitional persons attaining nirvāṇa, etc.', this is spoken merely by mutual implication and abbreviation with respect to persons; based on principle, when one is attained, all are attained, so they are not separate realizations. As the Prajñāpāramitā Hṛdaya states: 'Bodhisattvas rely on prajñā to attain nirvāṇa; the Buddhas of the three times rely on prajñā to attain bodhi.' This is also like that. Regarding 'the Jewel of the Dharma, etc.': in the treatise, the Tathāgata is the Buddha Jewel and bodhisattvas are the Saṅgha Jewel; if one does not believe in this Dharma, there will be no cultivation by bodhisattvas, which means the Saṅgha Jewel is severed. If there is no cultivation, one will not realize bodhi and nirvāṇa, which means the Dharma Jewel is severed. If one does not realize the fruit, there is no Tathāgata, which means the Buddha Jewel is severed. The severance of the Three Jewels is entirely due to disbelief and slander; therefore, one incurs sin spanning immeasurable kalpas and undergoes great suffering. From this, one should know that no great sin is greater than slandering the Dharma.