Chinese
本心故。作不应作言不应言。无恶不造。制勿施人。此不共戒。或对五戒故。今第五制酤酒戒。余如前说。具缘成犯中。欲乐者。以酒与人求利心也。酒已属彼即为究竟。事中言是酒起罪因缘者。唯除破僧余恶并起。 谈他过失戒第六 经。若佛子口自说至是菩萨波罗夷。 述曰。初制意者。说佛法过必坏他信失坏菩萨兴法利生。况复能招广大苦果。是故制为他胜处法。如正法念处经云。入拔舌地狱耕其舌等。大智论云。胜意比丘持戒清净。闻喜根比丘无戒说偈淫欲即是道恚痴亦复然。便生诽谤陷入地狱。又不思议光菩萨经云。饶财菩萨说贤天菩萨过故。九十一劫常堕淫女腹中生。生已弃之。为狐狠所食。乃至广说。第二释文。违犯相者。如经口自说至教人说罪过。今此戒中初门兼摄境界事门。此中初二受菩萨戒。后二声闻。俱是内众。人天师故。若实有犯。说过何失。犹有堪作福田义故。如本业经云。有而犯者胜无不犯。有犯名菩萨。无犯名外道。又十轮云。占匐花虽萎犹胜诸余花。破戒诸比丘犹胜诸外道。说出家人过。若破戒若持戒若有戒若无戒若有过若无过说者。过出万亿佛身血。解云。出血不能障道。说僧过时坏多人信生彼烦恼。障圣道故。是故菩萨乐求彼德不乐求失。求失之者麟角圣上 现代汉语译本：这是因为内心的原因。做出不应该做的事情，说不应该说的话，没有不造的恶业。制定戒律是为了防止将不好的事情施加于他人。这条是不共戒（指菩萨戒中特有的，不与声闻戒共通的戒律）。或者是因为与五戒相对而言。现在第五条戒律是禁止卖酒。其余的如同之前所说。在构成违犯的因缘中，‘欲乐者’指的是以将酒给别人来追求利益的心。酒一旦交付给对方，就构成违犯的完成。‘事中言是酒起罪因缘者’指的是，除了破坏僧团之外，其余的罪恶都可能因此而生起。 谈论他人过失戒 第六 经文：如果佛弟子用口亲自说...乃至说是菩萨波罗夷（菩萨的重罪）。 解释：最初制定这条戒律的用意是，说佛法的过失必定会破坏他人的信心，损害菩萨弘扬佛法、利益众生的事业。更何况还会招致广大的苦果。因此制定为他胜处法（犯了就失去菩萨资格的戒律）。如《正法念处经》所说，会堕入拔舌地狱，耕其舌头等等。《大智度论》说，胜意比丘持戒清净，听到喜根比丘没有持戒，说偈颂宣扬淫欲就是道，嗔恚愚痴也是如此，便生起诽谤，陷入地狱。又《不思议光菩萨经》说，一位富有的菩萨因为说了贤天菩萨的过失，九十一劫常常堕入母驴的腹中出生，生下来就被抛弃，被狐狸和恶狗吃掉，乃至更广的叙述。第二部分是解释经文。违犯的情况，如经文所说，用口亲自说...乃至教人说罪过。现在这条戒律中，第一个部分兼摄了境界和事。这里面，前两个（亲自说和在他面前说）是受菩萨戒的人，后两个（在背后说和教唆他人说）是声闻乘的人。都是内部的僧众，是人天的导师。如果确实有犯戒的行为，说出来有什么过失呢？因为仍然有可以作为福田的意义。如《梵网经》所说，有犯戒的行为胜过没有犯戒的行为。有犯戒行为的叫做菩萨，没有犯戒行为的叫做外道。又《十轮经》说，占匐花即使凋谢了，也胜过其他的花。破戒的比丘也胜过外道。说出家人的过失，无论是破戒还是持戒，无论是有戒还是无戒，无论是有过失还是没有过失，说的人，过失超过万亿佛身出血。解释说，出血不能阻碍修道，说僧人的过失会破坏很多人的信心，生起他们的烦恼，阻碍证悟圣道。因此菩萨喜欢寻求他人的功德，不喜欢寻求他人的过失。寻求他人过失的人，如同麟角上的圣人一样稀少。
English
English version: This is due to the state of mind. To do what should not be done, to say what should not be said, there is no evil that is not committed. The precepts are established to prevent bad things from being inflicted on others. This is a non-common precept (referring to precepts unique to Bodhisattvas, not shared with Śrāvakayāna precepts). Or it is in contrast to the five precepts. Now the fifth precept is to prohibit selling alcohol. The rest is as previously stated. Among the conditions for constituting an offense, 'desire and pleasure' refers to the intention of seeking profit by giving alcohol to others. Once the alcohol is handed over to the other party, the offense is complete. 'The matter of saying that alcohol is the cause of sin' refers to the fact that, apart from breaking the Saṃgha, other evils may arise from it. The Sixth Precept: Speaking of Others' Faults Sūtra: If a son of the Buddha speaks with his own mouth... even to the point of saying it is a Pārājika (a grave offense for a Bodhisattva). Explanation: The initial intention of establishing this precept is that speaking of the faults of the Buddha's teachings will surely destroy others' faith and harm the Bodhisattva's work of propagating the Dharma and benefiting sentient beings. Moreover, it will bring about vast suffering. Therefore, it is established as a defeat (a precept that, if violated, results in the loss of Bodhisattva status). As the *Zheng Fa Nian Chu Jing* (Sūtra on the Establishment of Right Mindfulness) says, one will fall into the hell of tongue-pulling, plowing one's tongue, and so on. The *Mahāprajñāpāramitāśāstra* (Great Treatise on the Perfection of Wisdom) says that the Bhikṣu (monk) Shengyi (Superior Intention) was pure in upholding the precepts. Hearing the Bhikṣu Xigen (Root of Joy) without precepts, reciting verses proclaiming that lust is the path, and anger and delusion are also the same, he gave rise to slander and fell into hell. Furthermore, the *Busi Yi Guang Pusa Jing* (Inconceivable Light Bodhisattva Sūtra) says that a wealthy Bodhisattva, because he spoke of the faults of the Bodhisattva Xiantian (Virtuous Heaven), was constantly born in the womb of a donkey for ninety-one kalpas (eons), and after being born, he was abandoned and eaten by foxes and jackals, and so on. The second part is the explanation of the text. The circumstances of violation, as the sūtra says, speaking with one's own mouth... even to the point of instructing others to speak of faults. In this precept, the first part encompasses both the object and the action. Here, the first two (speaking oneself and speaking in front of them) are those who have received the Bodhisattva precepts, and the latter two (speaking behind their back and instigating others to speak) are those of the Śrāvakayāna. All are internal members of the Saṃgha, and are teachers of humans and devas (gods). If there is indeed a violation, what is the fault in speaking it out? Because there is still the meaning of being able to serve as a field of merit. As the *Fanwang Jing* (Brahma Net Sūtra) says, having a violation is superior to not having a violation. One who has a violation is called a Bodhisattva, and one who does not have a violation is called an outsider. Furthermore, the *Dashilun Jing* (Ten Wheels Sūtra) says that even though the campaka flower withers, it is still superior to other flowers. Bhikṣus who have broken the precepts are still superior to outsiders. Speaking of the faults of renunciants, whether they have broken the precepts or uphold them, whether they have precepts or do not have precepts, whether they have faults or do not have faults, the one who speaks incurs faults exceeding the blood shed from ten trillion Buddha bodies. The explanation says that shedding blood cannot obstruct the path, but speaking of the faults of the Saṃgha will destroy the faith of many people, give rise to their afflictions, and obstruct the path to enlightenment. Therefore, Bodhisattvas delight in seeking the virtues of others and do not delight in seeking the faults of others. Those who seek the faults of others are as rare as sages on the horns of a qilin (mythical Chinese creature). --------------------------------------------------------------------------------
Chinese
有失可取。求德之者断善者身有德可录。如涅槃云。若彼众生无善可赞。当念佛性而赞叹之。世间无有凡而无失。谈人之短。短在己身。如大集经新发菩萨十六行中云。不说己德而起高心。不说他失而起嫌心。诸法无行经颂云。若见破戒人。不说其过恶。应当念彼人。久久亦得道。结成罪者。如经而菩萨至波罗夷罪。言常生悲心者。如菩萨地云。怜愍恶人胜于正行。又云。若憎犯戒行不饶益。是名菩萨相似功德。故说悲心教化恶辈。问下轻戒云说七逆十重。如何此重彼为轻耶。答彼向同法说故罪轻。此向异道说故过重。或说彼无事不能被罪过。此说有实犯故制为重罪。 自赞毁他戒第七 经。若佛子口自赞毁他至是菩萨波罗夷罪。 述曰。初制意者。且孔丘云。吾有一言。可以终身行之。己所不欲勿施于人。此戒亦尔。虽言赞毁义通一切。菩萨普为饶益有情。正发无上菩提大愿。誓处生死受无量苦。反施恶他失坏大乘。所以偏制为根本重。第二释文中。违犯相者。如经口自赞毁他。必有赞毁方重罪故。别赞别毁别得两轻。犹如别时别取四钱。余四句等如宗要记。违犯性者。如经毁他因至毁他缘故。次前及此随相离间粗绮语摄。是即随应究竟应知。妄语虽通前已制故。略无第三境界事门。然瑜伽云。 现代汉语译本： 有过失也有可取之处。追求德行的人会断绝作恶者的身体，有德行的人可以被记录下来。如《涅槃经》所说：‘如果那些众生没有可以称赞的善行，应当忆念佛性而赞叹他们。’世间没有凡人是没有过失的。谈论别人的缺点，缺点就在自己身上。如《大集经》中新发菩萨十六行中说：‘不说自己的功德而生起高傲之心，不说别人的过失而生起嫌弃之心。’《诸法无行经》的偈颂说：‘如果见到破戒的人，不说他的过恶，应当忆念这个人，久久也能得道。’结成罪业的人，如经中所说，菩萨犯波罗夷罪。说常生悲心的人，如《菩萨地》所说：‘怜悯恶人胜过正直的行为。’又说：‘如果憎恨犯戒的人，不行饶益，这叫做菩萨相似的功德。’所以说用悲心教化恶人。问：下文轻戒说七逆十重罪，为什么这里重，那里轻呢？答：因为那里是向同修佛法的人说，所以罪轻；这里是向不同道的人说，所以过失重。或者说那里没有事实不能被定罪，这里说有实际的犯戒行为，所以制定为重罪。 自赞毁他戒第七 经文：如果佛子口中自赞毁他，乃至是菩萨波罗夷罪。 解释：最初制定这条戒律的用意是，孔子说：‘我有一句话，可以终身奉行，己所不欲，勿施于人。’这条戒律也是这样。虽然说赞扬和毁谤的意义贯通一切，菩萨普遍为了饶益有情众生，真正发无上菩提大愿，发誓处于生死轮回中承受无量的痛苦，反而对他人施加恶行，失坏大乘佛法，所以特别制定为根本重罪。第二，解释文中的违犯相：如经文所说，口中自赞毁他，必须有赞扬和毁谤的行为才构成重罪，单独赞扬或单独毁谤，分别得到两种轻罪，犹如不同时间分别拿取四钱。其余四句等同于《宗要记》的解释。违犯的性质：如经文所说，毁他的因乃至毁他的缘故。其次，前面和这里都随顺于离间、粗恶、绮语所摄。这些都应当随应究竟地了解。妄语虽然贯通，但前面已经制定过，所以略去。第三，没有境界事门。然而《瑜伽师地论》说：
English
English version: There are losses and gains. Those who seek virtue will cut off the bodies of evildoers, and those who have virtue can be recorded. As the Nirvana Sutra says: 'If those sentient beings have no good deeds to praise, they should remember the Buddha-nature and praise them.' There is no ordinary person in the world without faults. Talking about other people's shortcomings, the shortcomings are on oneself. As the Sixteen Practices of Newly Aspiring Bodhisattvas in the Mahasamgraha Sutra says: 'Do not give rise to arrogance by talking about one's own merits, and do not give rise to aversion by talking about other people's faults.' The verse in the Sutra of No-Action of All Dharmas says: 'If you see someone who has broken the precepts, do not speak of their faults. You should remember that this person will eventually attain the Way.' Those who commit sins, as the sutra says, a Bodhisattva commits a Parajika offense. Those who say they constantly generate compassion, as the Bodhisattva-bhumi says: 'Having compassion for evil people is superior to righteous conduct.' It also says: 'If one hates those who break the precepts and does not benefit them, this is called a Bodhisattva's similar merit.' Therefore, it is said to use compassion to teach evil people. Question: The lesser precepts below speak of the seven rebellious acts and the ten major offenses, why is it heavy here and light there? Answer: Because there it is spoken to those who practice the Dharma together, so the sin is light; here it is spoken to those of different paths, so the fault is heavy. Or it is said that there is no fact there that can be convicted, here it is said that there is actual transgression, so it is prescribed as a heavy offense. The Seventh Precept of Praising Oneself and Disparaging Others Sutra: If a Buddha-son praises himself and disparages others, it is a Bodhisattva Parajika offense. Commentary: The initial intention of establishing this precept is that Confucius said: 'I have one word that can be practiced throughout one's life: Do not impose on others what you do not desire.' This precept is also like this. Although it is said that the meaning of praise and disparagement pervades everything, Bodhisattvas universally benefit sentient beings, truly generate the supreme Bodhi aspiration, vow to be in the cycle of birth and death and endure immeasurable suffering, but instead inflict evil on others, destroying the Great Vehicle Dharma, so it is specifically prescribed as a fundamental heavy offense. Second, the violating aspects in the explanation: As the sutra says, praising oneself and disparaging others, there must be acts of praise and disparagement to constitute a heavy offense. Praising alone or disparaging alone, respectively, incurs two light offenses, like taking four coins at different times. The remaining four sentences are the same as the explanation in the 'Essentials Record'. The nature of the violation: As the sutra says, the cause of disparaging others and even the condition of disparaging others. Secondly, both the preceding and this are included in divisive speech, harsh speech, and frivolous speech. These should all be understood accordingly and ultimately. Although false speech pervades, it has already been prescribed before, so it is omitted. Third, there is no realm of affairs. However, the Yogacarabhumi-sastra says: --------------------------------------------------------------------------------