初篇謗三寶戒第十
Chapter 10: First Section, Slandering the Three Jewels
初、制意者，略由十意：一、業道尤重無過此故，二、燒滅善根悉無餘故，三、背恩德惡中極故，四、破壞信心滅法眼故，五、於善行中若小若大悉不成故，六、入於外道邪見網故，七、為大邪見斷善根故，八、作諸眾生惡知識故，九、斷三寶種由此見故，十、令自他成阿鼻業故。是故制也。
First, regarding the intent behind this precept, it can be briefly understood through ten reasons: 1. Among all unwholesome actions, none is heavier than this. 2. It completely burns away the roots of goodness, leaving nothing behind. 3. Among evils, it is the most extreme in turning against kindness and virtue. 4. It destroys faith and extinguishes the eye of the Dharma. 5. In the practice of wholesome deeds, whether great or small, nothing can be accomplished. 6. It entraps one in the net of heretical views. 7. It sustains great wrong views that cut off the roots of goodness. 8. It makes one a bad spiritual guide for all sentient beings. 9. It severs the lineage of the Three Jewels—this very view does so. 10. It causes oneself and others to create deeds leading to the Avīci hell. For these reasons, this precept is established.
第二、釋名者，勝德可珍，故稱「三寶」；非理塵黷，故名為「謗」；戒防此失，故以為名。
Second, explaining the names: The excellent virtues are worthy of reverence, hence they are called the "Three Jewels." Deluding truths defile like dust, which is why it is called "slandering." The precepts guard against this fault, and so they take this name.
第三、次第者，前嗔、次邪見故來也。
Third, the sequence: because anger comes first, then wrong views follow.
第四、具緣有五：一、對人眾，二、三寶境，三、起彼三想，四、作邪見，五、發謗言，便犯。
Fourth, the conditions for committing this offense are five: 1) being in the presence of others, 2) the context involving the Three Jewels, 3) forming the thought of these three, 4) adopting a wrong view, and 5) uttering slanderous words—these together constitute the offense.
第五、闕緣者，闕初緣，非情差重方便；闕第二緣，以非三寶境得重方便；闕第三緣，本迷無犯，轉想及疑皆得方便；闕第四緣，不破見故得重方便；闕第五緣者，言未發或異言故皆重方便。
Fifth, regarding incomplete conditions: When the first condition is absent, it constitutes a serious preparatory offense since the victim is not a sentient being. When the second condition is absent, it is a serious preparatory offense because the object is not one of the Three Jewels. When the third condition is absent, there is no offense if one is fundamentally confused; however, changing one's intention or harboring doubt both constitute preparatory offenses. When the fourth condition is absent, it results in a serious preparatory offense because one's views are not corrupted. When the fifth condition is absent, whether the words have not yet been spoken or different words are uttered, both are considered serious preparatory offenses.
第六、輕重者，有六：一、約所對；二、約所謗；三、約能謗；四、約所損；五、合辨；六、自他。初中，對一人、二人、多人、大眾，前輕後重。二、約所謗中，三寶有三，謂住持并別相及同體，或一、二、三，各如次前輕後重。三、約能謗，謂心有三品：下、中、上。言有麁、細及中，輕、重可知。四、約所損，有五：一、由此謗故，令多發菩提心人於不定者生退失；二、令已信者生退；三、未信者不信；四、未邪見者生邪見；五、已邪見者生堅執。皆前重後輕。五、合辨者，對大眾謗勝境上邪見，發麁言，成大損，為最重。餘如次及交絡，皆有輕、重，可准知。六、自他者，一、自；二、他；三、俱。皆前輕後重，可知。
Sixth, the relative seriousness of offenses. There are six aspects:
1. **Regarding the target** — whether one person, two people, many people, or a large assembly. The earlier are lighter, the later heavier.
2. **Regarding what is slandered** — the Three Jewels have three forms: the upholders of the tradition, the distinct aspects, and the shared essence. Whether slandering one, two, or all three, each follows the same pattern: the earlier are lighter, the later heavier.
3. **Regarding the slanderer** — the mind has three levels: lower, middle, and higher. Speech can be coarse, fine, or in between. The relative lightness or heaviness is understood accordingly.
4. **Regarding the harm caused** — there are five types: - It causes many who have aroused the resolve for enlightenment but are still uncertain to lose heart and regress; - It causes those who already have faith to retreat; - It causes those without faith to remain faithless; - It causes those without wrong views to develop them; - It causes those with wrong views to become entrenched in them. In each case, the earlier is lighter and the later heavier.
5. **Combined assessment** — slandering a superior object before a large assembly, with wrong views and coarse speech, causing great harm, is the heaviest offense. The rest follow accordingly, and their combinations can be understood by the same principle.
6. **Self and other** — offenses may involve (1) oneself alone, (2) others, or (3) both together. In all cases, the earlier are lighter and the later heavier. This is to be understood accordingly.
第七、得報者，誹謗三寶，罪同五逆，墮阿鼻地獄，如《大品經．泥梨品》說。又如威儀法師謗大乘，墮地獄經多劫，後生人中，常盲無目，如《諸法無行經》等說。又如欝頭藍弗當在地獄等。又《智論》邪見得十罪。(撿錄。)
第八、治行者，信慧相導於三寶境，深忍淨信堅固不壞，寧捨身命經百千劫，終不生於一念疑等，以智分別天上人中、世出世間唯此為最，是故信心一向決定。
第九、通局者，無謗心疾疾語，為眾生令調伏，應無犯。餘總無開可知。若約祕密破相言，非須出所由，勿使他疑可知也。
第十、釋文者，四義同前：一、舉過；二、正制；三、違犯；四、結罪。初中先能謗人，謂自他也。因、緣、法、業，是所用謗法。四釋同前，類彼釋此可知。二、「而菩薩」下，明正制。於中先法後喻。前中具二種人：一、外道，謂邪見故；二、惡人，謂內外俱無信故。「一言謗」者，明所聞少也；「三百鉾刺心」者，明痛切多也。問：《華嚴經》云：「菩薩聞讚佛毀佛，於佛法中心定不動。」云何此中乃云如鉾刺心？答：四類眾生：一、聞毀佛生喜，以邪見故；二、無喜無憂，以佛法外人故；三、聞已生痛，以是初心弟子故；四、聞已無憂無喜，以是不退菩薩故。知佛功德不可毀故，毀所不到故。彼經據不退位，此文約初心，故不同也。若是初心強同後位而不復痛者，是愚惡人順本惡見忍受此事，故不可也。問：諸法皆空，何須強痛？答：真空不壞緣起業果，是故尊卑宛然。若壞此為空，是惡取空外道見也。如《涅槃經》五百婆羅門謗云：一切皆空，何處更有佛菩提等？由此謗故，王殺彼類，得福無罪。汝今豈欲同彼類耶？三、「況口自」下，明違犯。於中舉輕況重，謂聞一言尚生此痛，舉輕也；況自謗為，況重也。不信不孝，是謗因也。四、「而反更」下，正成違犯。謂助前二種人以成謗事。下結示罪名。上來十重竟。
自下第三、結勸修學，於中四：一、結勸防深，二、明犯損勸持，三、持同三世，四、結略指廣。初中「善學諸人者」，此有二義：一謂此諸人是善學戒者。二是學善之者，告此諸人謂大眾也，又是當來學菩薩道者也。「是菩薩」下結數及名。「應當」下誠言誡勗，於中有二重意：一謂一戒中尚不應犯微塵計，況全犯一戒。塵者明少分也，如俗云「臣於國無塵露之功」等。又釋如護浮囊微塵不犯等。二、於十戒不應犯一，況具犯十。二、「若犯者」下明犯有失，於中有二：先明失十大利，後明得三塗大損。前中一、失大心，謂犯此十重現此身上，不任發菩提心，以違本誓願非法器故。二、失王位，謂得小王位，由菩薩戒為因，因亡故失果也。三、轉輪王位亦爾。四、失比丘者，謂犯此戒應入地獄，定不得為人作比丘。又由犯重，現在不成比丘用，故云失也。五、比丘尼亦爾。上來四位失通凡小位，自下五種失大乘位。於中四位是因位，謂三賢十聖。一位是果位，於中有二：一、法身果，謂果位之性名為佛性；二、報身果，妙行所成名為妙果。「常住」之言通此二處，犯此十重如此等位皆不復成，故云「一切皆失」。二、「墮三惡」下，明由犯此戒或入地獄、餓鬼、畜生也。「二劫三劫」者，由犯時有輕重，如前說。是人於彼三種趣中，隨其所應劫數，此彼二三不定。「不聞父母等名」者，明二親是慈育之深，三寶是救護之極，在彼受苦不聞此名，明無救也。又釋：雖出惡趣，然生邊地下賤，二三劫中不聞二親三寶名等。文通二釋，可知。「以是不應一一犯」者，總結勸持。三、「汝等」下，誡同三世學，謂有二意：一、三世菩薩同學此戒，二、一一菩薩於中此三位應學此戒。四、「是十戒」下，結略指廣。此經廣本中有〈八萬威儀品〉，於中廣說此十戒相。上來總釋初篇十重竟。