初篇說過戒第六
初、制意者，略有三意：一、為壞信心故，菩薩理宜弘護三寶，過惡揚善以生物信，何容說過廢黷信心乖利他行？故須深制也。二、招重釁故，故謂初心菩薩豈免微失，理應讚其實德成自正行，而反以惡心苟求其短，言陳彼過自負重愆，故須制也。三、背恩德故，謂由三寶恩及戒法防身，加成勝德當獲大果，理宜粉骨碎身護持遺寄，而今反以惡言說其罪，背恩之甚，故須制也。
First, regarding the restraint of intention, there are three main points:
First, to prevent the undermining of faith. A bodhisattva should rightly uphold and protect the Three Jewels, praising their virtues and concealing their faults to foster faith in others. How could one speak of their shortcomings and thereby destroy faith, contradicting the practice of benefiting others? Therefore, this must be strictly restrained.
Second, to avoid incurring grave offenses. Even a novice bodhisattva may have minor faults, yet one should praise their true virtues to support their proper practice. Instead, if one harbors ill will and seeks out their flaws, speaking of their faults, one incurs heavy transgressions oneself. Therefore, this must be restrained.
Third, to avoid ingratitude. It is through the grace of the Three Jewels and the precepts that protect the body that one attains superior virtues and will achieve great results. One should be willing to sacrifice even one's bones and flesh to uphold and preserve what has been entrusted. Yet, if one instead uses harsh words to speak of their faults, this is the height of ingratitude. Therefore, this must be restrained.
第二、釋名者，說在家、出家菩薩僧尼罪過戒。然位居不足，誰免其失？故云「罪過」。非理唱陳，故云「說」。防此業非，故云「戒」。此則語從所說為名，戒約所防受稱，皆依主釋。又說三寶長短，如經云云。
Second, the explanation of the name: This refers to the precept against speaking of the faults and transgressions of lay and monastic bodhisattvas, monks, and nuns. However, given our limited position and capacity, who among us can avoid such errors? Therefore, it is called "faults and transgressions." To speak of them unreasonably and openly is called "speaking." To guard against such unwholesome actions is called "precept." Thus, the name is derived from what is spoken about, and the precept is defined by what it guards against—both are explained based on their primary function. Furthermore, it refers to speaking of the strengths and weaknesses of the Three Jewels, as described in the sutra.
第三、次第者，於此十戒中，初四同聲聞四重，後四同瑜伽菩薩四重，中間更加酤酒說過。酤酒麁顯故先辨，說過細隱故後論。
Third, the sequence: Among these ten precepts, the first four are the same as the four major precepts of the Śrāvaka, and the last four are the same as the four major precepts of the Yogācāra Bodhisattva. Between them, the prohibition against selling alcohol and slandering others is added. Selling alcohol is coarse and obvious, so it is discussed first; slandering others is subtle and hidden, so it is discussed later.
第四、具緣成犯者，有七緣：一、是正境，如文四位。問：此中何故制說小乘僧尼過耶？答：俱是佛法相住持故，是自內眾故。問：何故不制說佛及法過？答：以彼無過故。若無失而說，則是謗故，屬第十戒修行之者。劣位有失，易嫌說，故制也。二、作彼想。三、作說過意。四、對外人。五、作外人想。六、言彰了。七、前人領解。故成犯也。
Fourth, the conditions that constitute an offense: there are seven conditions.
First, the object is correct, as described in the four categories in the text.
Question: Why is it prohibited here to speak of the faults of monks and nuns of the Lesser Vehicle? Answer: Because they are all part of the Dharma, uphold the teachings, and are members of our own community.
Question: Why is it not prohibited to speak of the faults of the Buddha or the Dharma? Answer: Because they are faultless. If one speaks of faults where there are none, that is slander, which falls under the tenth precept. Practitioners in lower positions may have faults and are easily criticized, hence the prohibition.
Second, one perceives them as such. Third, one intends to speak of their faults. Fourth, one speaks to an outsider. Fifth, one perceives the listener as an outsider. Sixth, the words are clearly expressed. Seventh, the listener understands.
When these conditions are met, an offense is committed.
第五、闕緣者。若闕初緣有五：一、自四境相差皆重；二、非境差，說已畢竟不知是非境，約心重方便；三、後知非境不喜應得中方便，喜自不犯應輕；四、帶疑不知重方便；五、後知輕方便。闕第二緣者，亦想、疑二別。初中，本迷後不知及後知生怖，俱不犯、輕方便，以說他眾生過、生自快心非無失故；二、後知生快，得重方便；三、轉想後不知及知已怖，俱重方便：四、後知已快，重方便。二、疑中，不知及知已怖，俱重方便，知已快得重，雖闕小心而過重故。闕第三緣，不作說過意言錯無犯，或正說法言次而論，或教誡門人皆不犯。闕第四緣，自眾來差畢竟不知，約心應重，後知喜不喜准得輕重二方便，疑亦同前可知。闕第五緣，想、疑等准前可知。闕第六緣，疾疾語等言不彰了得重方便。闕第七緣，無人領解亦重方便可知。
Fifth, on the absence of conditions. If the first condition is absent, there are five cases: 1. When one’s own four aspects of the situation are all severe; 2. When it is not a mistaken object, but after speaking one ultimately does not know whether it is a mistaken object or not—this is considered a severe preparatory act; 3. When later realizing it is not a mistaken object, if one feels no pleasure, it becomes a moderate preparatory act; if one feels pleasure, it is not an offense but should be considered minor; 4. When in doubt and not knowing—this is a severe preparatory act; 5. When later realizing it is minor—this is a minor preparatory act.
If the second condition is absent, there are also distinctions based on mistaken perception and doubt. In the first case: - If one is fundamentally mistaken and later does not know, or later knows and feels fear—both are not offenses but minor preparatory acts, because speaking of the faults of other beings and taking pleasure in it is not without fault. - If later knowing brings pleasure, it becomes a severe preparatory act. - If there is a change in perception and later one does not know, or knows and feels fear—both are severe preparatory acts. - If later knowing brings pleasure, it is a severe preparatory act.
In the second case, regarding doubt: - Not knowing, or knowing and feeling fear—both are severe preparatory acts. - Knowing and feeling pleasure becomes severe, because even though the mind is lacking, the fault is heavy.
If the third condition is absent—if one speaks without the intention to criticize, it is not an offense. Or if one speaks in the course of teaching the Dharma, or instructing disciples, it is not an offense.
If the fourth condition is absent—if one’s own assembly comes and interrupts, and one ultimately does not know, it should be considered severe based on the mind. If later knowing brings pleasure or displeasure, it corresponds to minor or severe preparatory acts accordingly. Doubt is the same as previously explained.
If the fifth condition is absent, mistaken perception, doubt, etc., should be understood as previously explained.
If the sixth condition is absent—such as speaking too quickly so that the words are unclear—it becomes a severe preparatory act.
If the seventh condition is absent—if no one understands—it is also a severe preparatory act, as can be understood.
第六、輕重者，略約六位：一、約所說境，二、約所對人，三、約言辭，四、約心念，五、合辨，六、約自他。初中有六：一、見地上菩薩為物逆行，謂非而說；二、見三賢菩薩及四果聖人，微失而說；三、說自和上、闍梨之過；四、說傳法住持人過；五、說同類淨戒過；六、說破戒人、無戒人過。此六皆初重、次輕，應知。二、約所對人者，有五：一、對國王、大臣說其過，令彼捨信，破壞三寶；二、對外道惡人伺求過者，說其罪過，增彼邪見，誹謗佛法；三、信心白衣說過，壞其信心。上三位，初重，次中，後下。四、雖對自眾而快意說，得方便罪。五、為眾中舉罪呵責，及說向彼師，令彼教誨等，此不犯也。三、約言辭者，有二：一、以極鄙惡言磣切而說，二、以汎言而說。重輕可知。若作書與人等，亦同犯。四、約心者，有三：初、約惡心者，有三：初、約單：一、以癡心，謂說為德，不懼破戒等；二、瞋心，酬彼怨，說已暢情等；三、為貪利養，為名聞故，說他罪過，令名利向己等。二、約三雙、三單、一合，竝准前，此上輕重可知。二、約無記心，率爾輕心，忘念而說，亦犯非染污；三、善心，為調伏故等，要具五德(云云)，撿取此則不犯。五、約合辨者，起上初心，以上初言，對上初人，說上初境為最重，餘次相合及非合，皆有輕重應知。六、約自他者，自己一說，過患猶輕，教他勸人，處處傳說，亦為重也。
Sixth, Regarding Severity: Briefly outlined in six aspects: 1. Based on the subject discussed, 2. Based on the person addressed, 3. Based on the words used, 4. Based on the state of mind, 5. Combined analysis, 6. Based on oneself and others.
First, based on the subject discussed, there are six points: 1. Seeing a Bodhisattva of high attainment act contrary to the Dharma for the sake of others and speaking of it as wrong; 2. Seeing a Bodhisattva of the three virtuous stages or a saint of the four fruitions with minor faults and speaking of them; 3. Speaking of the faults of one's own preceptor or teacher; 4. Speaking of the faults of those who transmit the Dharma and uphold the teachings; 5. Speaking of the faults of fellow practitioners who uphold pure precepts; 6. Speaking of the faults of those who break precepts or have no precepts. In these six, the first is most severe, the next less so, and so on. This should be understood.
Second, based on the person addressed, there are five points: 1. Speaking of faults to kings or ministers, causing them to lose faith and damaging the Three Jewels; 2. Speaking of faults to non-Buddhist opponents seeking flaws, increasing their wrong views and leading them to slander the Dharma; 3. Speaking of faults to laypeople with faith, damaging their confidence. Among these three, the first is most severe, the second moderate, and the third lesser. 4. Speaking freely among one's own community out of satisfaction, incurring a fault of inappropriate means. 5. Speaking to correct faults within the community, admonishing others, or reporting to their teacher for guidance—this is not an offense.
Third, based on the words used, there are two points: 1. Using extremely harsh and abusive language; 2. Using general or indirect words. The severity is clear. If done in writing or through others, the offense is the same.
Fourth, based on the state of mind, there are three points: First, with an unwholesome mind, there are three aspects: 1. Out of ignorance, thinking it virtuous to speak without fear of breaking precepts; 2. Out of anger, retaliating against an enemy to vent one's feelings; 3. Out of greed for offerings or fame, speaking of others' faults to draw benefits or reputation to oneself. The severity in these cases is as explained earlier. Second, with a neutral mind, speaking carelessly or forgetfully, this is an offense but not a defiled one. Third, with a wholesome mind, such as for the purpose of guiding and subduing, one must possess five virtues(as detailed)—if these are present, it is not an offense.
Fifth, combined analysis: When the initial unwholesome mind, the initial harsh words, and the initial subject are directed at the initial type of person, it is most severe. Other combinations or non-combinations vary in severity and should be understood accordingly.
Sixth, based on oneself and others: Speaking oneself once, the fault is relatively light. Teaching, urging, or spreading it widely through others is more severe.
第七、犯得報者，說菩薩及僧尼罪過，業道極重。如經中入拔舌地獄，耕其舌等云云。又如《不思議光菩薩經》中，饒財菩薩說賢天菩薩過故，九十一劫常墮淫女腹中生，生已棄之，為狐狼所食。一言之失，苦惱如是，足為龜鏡。
Seventh, regarding the retribution for offenses: speaking of the faults of bodhisattvas, monks, or nuns is an extremely grave karmic transgression. As the scriptures say, such a person will fall into the tongue-pulling hell, where their tongue will be plowed, and so forth. Moreover, as described in the *Sutra of the Bodhisattva of Inconceivable Light*, the bodhisattva Rich-in-Wealth spoke of the faults of the bodhisattva Virtuous-Heaven. As a result, for ninety-one kalpas, he was constantly reborn from the womb of a prostitute, and after birth was abandoned and devoured by foxes and wolves. A single word of slander brings such immense suffering—this is truly a mirror for reflection.
第八、修治行者，諸菩薩常應讚歎一切眾生所有功德，況於菩薩及內諸僧尼。是故常應歡喜讚嘆三寶功德已，見眾生少善，即便讚說。《諸法無行經》云：「若見破戒人，不說其過惡，應當念彼人，不久亦得道。」《涅槃經》云：為彼眾生全無善可讚，當念佛性之善而讚嘆之，勿說其過以自污心(云云)。
Eighth, Cultivating Practice: Bodhisattvas should always praise all the merits and virtues of all beings, let alone those of fellow Bodhisattvas and the monastic community within. Therefore, having always rejoiced in and praised the merits of the Three Jewels, upon seeing even a small goodness in beings, one should immediately praise and speak of it. The *Scripture of the Non-Activity of All Dharmas* states: "If you see someone who has broken precepts, do not speak of their faults and evils. You should reflect that this person will also attain the Way before long." The *Nirvana Sutra* states: For those beings who have no goodness at all to praise, one should contemplate the goodness of their Buddha-nature and praise that. Do not speak of their faults, thereby defiling your own mind.
第九、通局者，若慈心舉罪呵擯等，若因說彼惡行調伏等，若便王等力而方調伏等，應不犯。反此乃起一念嫌心欲說等，悉皆成犯。
Ninth, regarding the scope of application: if one performs acts such as admonishing, censuring, or expelling others out of compassion; if one addresses their misconduct for the purpose of guiding and subduing them; or if one relies on the authority of a ruler or similar power to subdue them—these should not be considered offenses. Conversely, if one harbors even a single thought of resentment or the intention to speak ill of others, all such acts constitute an offense.
第十、釋文者，三分同前。初、舉過正制中二：先自他二位說四位持戒人，謂初二持菩薩戒，後二持聲聞戒。以俱是自佛法內眾，為人天福田，故不合說過。經云：「占匐華雖萎，猶勝諸餘花；破戒諸比丘，猶勝諸外道。」又經云：「有犯名菩薩，無犯名外道。」是故彼犯猶不可輕。如牛雖死，牛黃益人。破戒比丘猶能生於人天十種功德，如《十輪經》說。又《大悲經》中，諸出家人左手携男，右手携女，從一酒家至一酒家，不出賢劫當般涅槃等。是故見有少許佛法所被之處，皆應讚嘆。二、罪用說法四門，釋同前。一、約能說者：一、三毒染心，為說過因；二、罪為所求等，為說過緣；三、方便施設，便他識過，為說過法；四、常以說過為業。二、約所說者：一、不正說其過，俱說彼罪過因，令此前人知彼有過，為罪過因也；二、亦不正說過，而說彼造過之所為，亦令前怨領知過狀，故為說過罪緣；三、說其違犯淨戒之法，不說其彼過，彼已知故；四、說其處犯罪過之業。三、合釋者：一、謂內有說心；二、外遇惡緣境；三、曾見過法；四、陳說成業。四、自他分，可知。二、辨應行中，先簡非，謂外道惡人通說佛法內人非住正法，非修律儀行。又二乘人不信大乘，故亦說行大乘人言非法律。又此約菩薩，前約僧尼，如有威儀比丘等云云。二、教正，謂菩薩聞此，則應起悲心，不得起嗔嫌等心，俱應方便教化，令止說過，而生淨信。此為作業，故云常生等也。三、違理結犯中，聞他說過，忍不教勸，已為非理，況復聞已，自更助說？佛法中過，違害至深，是故結示重罪。
Tenth, Explanation of the Text. The three-part structure is the same as before.
First, regarding the faults of proper restraint, there are two aspects: initially, from the perspectives of self and others, four types of upholders of precepts are discussed. The first two uphold the Bodhisattva precepts, the latter two uphold the Śrāvaka precepts. Since all are members within the Buddha's Dharma and serve as fields of merit for humans and devas, it is not appropriate to speak of their faults. The sutra says: "Though the jasmine flower withers, it still surpasses other flowers; a monk who breaks the precepts still surpasses non-Buddhists." Another sutra says: "One who commits faults is called a Bodhisattva; one without faults is called a non-Buddhist." Therefore, even their transgressions should not be lightly regarded. Just as a cow, though dead, still benefits people with its bezoar, a monk who breaks the precepts can still generate ten kinds of merit for humans and devas, as stated in the *Daśacakra Sutra*. Moreover, the *Mahākaruṇā Sutra* says that even if monastics, holding a child in each hand, go from one tavern to another, they will still attain parinirvana within this Fortunate Aeon. Therefore, wherever even a small trace of the Buddha's Dharma is present, it should be praised.
Second, regarding the use of faults in teaching, there are four gates, explained as before.
1. From the perspective of the speaker: 1. A mind defiled by the three poisons is the cause for speaking of faults. 2. Seeking faults, etc., is the condition for speaking of faults. 3. Skillful means to make others recognize faults is the method of speaking of faults. 4. Making a habit of speaking of faults is the activity.
2. From the perspective of what is spoken: 1. Not directly stating the fault, but speaking of the cause of that person's fault, enabling the listener to know that person has a fault, constitutes speaking of the cause of the fault. 2. Also not directly stating the fault, but speaking of the circumstances of that person's transgression, also enabling the listener to understand the nature of the fault, constitutes speaking of the condition for the fault. 3. Speaking of the Dharma that was violated, not stating that person's fault, as that person already knows it. 4. Speaking of the activity of committing that fault.
3. Combined explanation: 1. Internally having the intention to speak. 2. Externally encountering a negative object/condition. 3. Having previously seen the method (of fault-finding). 4. Voicing it completes the activity.
4. Distinction between self and others: This can be understood.
Second, in discerning what should be practiced, first exclude what is not: Non-Buddhist evil persons who generally speak of faults regarding people within the Buddha's Dharma are not abiding in the true Dharma and are not practicing the conduct of moral discipline. Also, Śrāvakas who do not believe in the Mahayana likewise speak of faults regarding those practicing the Mahayana, saying it is not the true Dharma. Furthermore, this section pertains to Bodhisattvas, while the previous section pertained to monastics, such as a monk with proper deportment, etc.
Second, teaching the correct practice: A Bodhisattva hearing this should give rise to a mind of compassion, not a mind of anger or disdain, etc. One should always employ skillful means to teach and transform, causing them to cease speaking of faults and instead generate pure faith. This is the activity to be performed, hence it says "always give rise to," etc.
Third, in concluding the offense of violating principle: Hearing others speak of faults and tolerating it without instructing or admonishing is already contrary to principle. How much more so if, after hearing it, one further assists in speaking? Faults within the Buddha's Dharma cause extremely deep harm and violation. Therefore, it is concluded as a grave offense.