English
English version: Regarding the study of the mind, there are two types of insects that devour the Buddha-dharma. One is due to greed, and the other is due to arrogance. Those due to greed are like a certain type of person who prefers to live in seclusion, contemplating quietly, away from all distractions, focusing on meditative concentration. Due to the clarity and tranquility of their minds, they seem to have some insights. Or, due to the power of evil spirits, they gain certain cognitions. At this time, because of their own shallow knowledge, unable to distinguish between right and wrong, and wanting to attract fame, profit, and respect, they proclaim what they have seen and known everywhere, deceiving the world, making people think they are saints. These people, by elevating their false image of sainthood and belittling other monks, leave people at a loss, thereby destroying the Buddha-dharma, and thus commit a grave offense. These people are the great thieves of the Sangha. Those due to arrogance are like a certain type of person who lives in the deep mountains for a long time, thinking they have attained something, practicing the work of tranquility. Demons know their minds and can use them to destroy their practice, so they emit voices from the air, praising their actions. These people therefore develop a sense of pride, belittling those monks who live among people, thinking that no one will praise their practice. The sins of these people are greater than those of the former, and they are called Chandala (outcaste) Bodhisattvas. The second pair, regarding precepts, there are also two types of insects that devour the Buddha-dharma. One is attachment to wrong precepts, and the other is attachment to right precepts. Those attached to wrong precepts are like a certain type of person who is not honest by nature, or who has accepted wrong precepts, or who has generated wrong thoughts themselves, not wearing silk or hemp, not eating the five grains, but wanting to use this to greedily seek profit and respect, boasting about themselves, deceiving those foolish people, hoping that the fools will admire their virtues, belittling all those who do not have these strange behaviors. Such people, internally harm their true nature, and externally disturb others. The sin of harming and disturbing others is the most serious. Those attached to right precepts are like a certain type of person who is shallow by nature, and in a time when the world is declining and people are mostly lax, they alone correct their behavior, their demeanor without any flaws, and therefore develop a sense of pride and complacency, slighting and slandering those who do not strictly observe the precepts. Such people are completely unkind, because they slander the precepts of the masses, turning merit into misfortune, and there is nothing worse than this. Someone asks: The sin of being attached to wrong precepts should be as you said. But why is it necessarily a sin for those who uphold the right precepts? The answer is: Because if there is a certain type of person who has no afflictions in their heart, does not observe whether others keep the precepts or not, but only reflects on their own heart, and alone upholds the right precepts, how can such a Bodhisattva commit an offense? --------------------------------------------------------------------------------
Chinese
答若无染心。不在前说。而于此人。亦当分别。若由独净。令诸世人普于诸僧。谓非福田。利养尊重偏归于己者。虽顺声闻自度心戒。而逆菩萨广大心戒。如似声闻无常等观。虽于浅事是无颠倒。而于法身。即是颠倒。当知此中顺逆亦尔。若由独净。令诸世间未信者。信者增长。普于诸僧。平等供养者。非直无犯。乃生多福。然由独净。居杂染间。以此望得不抑染众。又欲令他生等敬心者。犹如头戴日月。而行而欲不却其暗者矣。自非知机大圣。鲜能得其然也。以是之故。古之大贤。诫其子云。慎莫为善。其子对曰。当为恶乎。亲言善尚莫为。况为恶乎。第三双者。依于慧学。亦有二辈自赞毁他。一由增益。二由损减。由增益者。如有一类。性是斜听。为胜他。故广习诸论。不解诸法皆离言说。执有如言自性差别。为得名利。作如是言。我得三世诸佛意说。若异此者。皆是漫说。此人于一赞毁。具四颠倒。以乱佛法。故成重罪。谓其妄执有所得见。去佛意远。如天与地。而谓我近佛意。是一倒也。佛意甚深。绝诸戏论。于一切法。都无所得。而引同己妄见。是二倒也。扬此二倒之见。加于四部之上。是三倒也。抑诸离边说者。置其偏执之下。是四倒也。由损减者。如有一类。禀性狭劣。不近善友。不广学问。偏习一分 现代汉语译本 答：如果内心没有被污染，就不在前述情况之列。但对于这种人，也应当加以区分。如果因为自己清净，就让世人普遍认为所有僧人并非福田，使得供养和尊重都偏向自己，那么虽然顺应了声闻乘（Shravaka-yana，小乘）自求解脱的心戒，却违背了菩萨乘（Bodhisattva-yana，大乘）广大的心戒。这就像声闻乘的无常观等，虽然在浅显的事情上没有颠倒，但对于法身（Dharmakaya，佛的法性之身）来说，就是颠倒。应当知道，这里所说的顺和逆也是如此。如果因为自己清净，让世间未信佛法的人产生信仰，已信佛法的人增长信心，普遍对所有僧人平等供养，那么不仅没有过错，还会产生很多福报。然而，如果因为自己清净，身处在混杂染污的环境中，却希望以此来压制其他不清净的僧众，又想让别人对自己产生尊敬之心，这就好像头戴日月，却行走在黑暗中，还希望黑暗不会消退一样。如果不是深知时机的大圣人，很少能做到这一点。因此，古代的大贤告诫他的儿子说：‘要谨慎，不要做好事。’他的儿子回答说：‘那应该做坏事吗？’父亲说：‘好事尚且不要做，更何况是坏事呢？’ 第三双，是关于慧学（Prajna-shiksha，智慧的学问），也有两种自赞毁他的人。一种是通过增益（exaggeration），一种是通过损减（diminution）。通过增益的人，比如有一类人，天性喜欢邪见，为了胜过他人，广泛学习各种论典，却不理解诸法都是离于言说的。他们执着于文字上的自性差别，为了得到名利，就说：‘我得到了三世诸佛的真实意旨，如果和我的说法不同，都是胡说八道。’这种人在一个赞扬和毁谤中，就具备了四种颠倒，扰乱佛法，所以构成重罪。他们妄执有所得的见解，距离佛的意旨非常遥远，如同天与地，却说自己接近佛的意旨，这是第一种颠倒。佛的意旨非常深奥，超越一切戏论，对于一切法，都没有任何执着。而他们却引导他人认同自己的妄见，这是第二种颠倒。将这两种颠倒的见解，强加于比丘（bhikshu，出家男众）、比丘尼（bhikshuni，出家女众）、优婆塞（upasaka，在家男众）、优婆夷（upasika，在家女众）四众弟子之上，这是第三种颠倒。压制那些远离边见说法的人，将他们置于自己的偏执之下，这是第四种颠倒。通过损减的人，比如有一类人，天性狭隘愚劣，不亲近善友，不广泛学习，只偏执于一部分。
English
English version Answer: If there is no defiled mind, it is not included in the aforementioned situations. However, for such a person, a distinction should also be made. If, because of one's own purity, one causes the world to generally believe that all monks are not fields of merit (punya-kshetra), leading to offerings and respect being directed solely towards oneself, then although one is complying with the Shravaka-yana's (Hearer Vehicle) precepts of self-liberation, one is violating the Bodhisattva-yana's (Bodhisattva Vehicle) vast precepts. This is like the Shravaka's contemplation of impermanence (anitya), which, although not inverted in superficial matters, is inverted with regard to the Dharmakaya (Dharma Body). It should be understood that the compliance and violation mentioned here are also similar. If, because of one's own purity, one causes those in the world who have not believed in the Dharma to develop faith, and those who have believed to increase their faith, and to offer equally to all monks, then not only is there no offense, but much merit is generated. However, if, because of one's own purity, one dwells amidst a defiled environment, yet hopes to suppress the defiled Sangha (community) with this, and also desires others to develop respect for oneself, this is like wearing the sun and moon on one's head while walking in darkness, yet hoping that the darkness will not recede. If one is not a great sage who deeply understands the times, one can rarely achieve this. Therefore, an ancient sage admonished his son, saying, 'Be cautious, do not do good.' His son replied, 'Then should I do evil?' The father said, 'Even good should not be done, let alone evil!' The third pair concerns Prajna-shiksha (the learning of wisdom), and there are also two types of people who praise themselves and denigrate others. One is through exaggeration (增益), and the other is through diminution (损减). Those who exaggerate, such as a type of person who is inherently inclined to wrong views, widely studies various treatises in order to surpass others, yet does not understand that all dharmas (phenomena) are apart from words. They cling to the self-nature differences in the words, and in order to gain fame and profit, they say, 'I have obtained the true meaning of the Buddhas of the three times. If it differs from my explanation, it is all nonsense.' Such a person possesses four inversions in one praise and denigration, disturbing the Dharma, and therefore commits a grave offense. They falsely cling to the view of something to be attained, and are very far from the Buddha's intention, like heaven and earth, yet they say they are close to the Buddha's intention, this is the first inversion. The Buddha's intention is very profound, transcending all conceptual elaborations, and there is no clinging to any dharma. Yet they lead others to agree with their false views, this is the second inversion. Imposing these two inverted views upon the fourfold assembly of bhikshus (monks), bhikshunis (nuns), upasakas (laymen), and upasikas (laywomen), this is the third inversion. Suppressing those who speak of being apart from extreme views, placing them beneath their own biased clinging, this is the fourth inversion. Those who diminish, such as a type of person who is inherently narrow-minded and inferior, does not associate with good friends, does not study widely, and only clings to a part. --------------------------------------------------------------------------------
Chinese
甚深经论。不解密意。如言取义。诽拨诸法依他道理。起如是见。作如是言。三性三谛。但是教门。无所有中。施设假名。如是解者。乃为真实。异此说者。皆是戏论。由是独特自见。不受他言。设遇钝根少闻之人。堕其所破。从其所言者。即云此人神明正直。若值聪明解文义者。巧能立义不堕其破者。便言脱失。谓是心惑。未识自解昧钝。不能逐破意。谓彼心不正未及我意。此犹家狗逐㝹。望不能及。便谓已超。止而顾见。此损减人。略由二愚。失坏佛法。故成重罪。一举下为高愚。二特小诽多愚。第一愚者。此损减见。于诸见中。最在底下。亦复不如外道我见。其故何耶。此人服最深药变。成重病。重病之状。极似无病。是故更无医术能治此病。亦鲜有人自觉是患。犹如根本无明极闇。与般若明。其状极似同。无能所故。俱无能所故。故彼无明最难可灭。此病难治当知。亦尔如偈说云。 为除有执故 如来说其空 若人复执空 诸佛所不化 又复此见由其解昧。漫起信心。若依此见。修心明利。必拨信心。堕大邪见。于无数劫。受无间苦。是故菩萨。深悲余人有随彼。故预诫之言。一切有智同梵行者。不应共住。一切外道所起我见。虽有乖理。而无是患。如偈说云。 宁起我见 如须弥山 现代汉语译本： 对于甚深经论，不理解其秘密含义，只是按照字面意思去理解，从而诽谤诸法依他起的道理。生起这样的见解，说：‘三性（遍计所执性，依他起性，圆成实性），三谛（俗谛，胜义谛，无自性谛），都只是教法中的方便说法，在什么都没有的空性中，施设假名而已。’ 这样理解的人，才算是真正理解了佛法。与此不同的说法，都是戏论。因此，他们固执己见，不接受别人的意见。如果遇到根器迟钝、见识浅薄的人，就会被他们的观点所迷惑，听从他们的说法，他们就说这个人神明正直。如果遇到聪明、理解经文含义的人，能够巧妙地立论，不被他们的观点所迷惑，他们就说这个人脱离了正道，认为这个人内心迷惑，不明白自己理解的肤浅，不能抓住对方的漏洞进行反驳，就说对方心术不正，没有理解自己的意思。这就像家狗追逐㹧（一种野兽），希望能够追上，但实际上根本无法追上，却自以为已经超越了。停下来回头一看，才发现自己根本没有追上。这种损减佛法的人，主要是由于两种愚痴，从而破坏了佛法，因此犯下严重的罪过。一是把低下的见解当作高深的见解的愚痴，二是特别轻视、诽谤多数人认可的观点的愚痴。第一种愚痴，这种损减佛法的见解，在各种见解中，是最为低下的，甚至还不如外道的我见。这是什么原因呢？因为这种人服用了最厉害的药，反而变成了重病。重病的状态，看起来非常像没有病，所以再也没有医术能够治疗这种病。也很少有人自己意识到自己患了这种病。就像根本无明极其黑暗，与般若智慧的光明，其状态非常相似，因为两者都没有能和所。正因为两者都没有能和所，所以根本无明最难灭除。这种病难以治疗，应当知道也是如此。正如偈颂所说： ‘为了去除有执，如来说明空性；如果有人执着空性，诸佛也无法度化。’ 此外，这种见解由于理解的肤浅，而盲目地产生信心。如果依据这种见解，修习心性，必定会否定信心，堕入大邪见，在无数劫中，遭受无间地狱的痛苦。因此，菩萨深深地悲悯那些可能会跟随他们的人，所以预先告诫说，一切有智慧的同修梵行者，不应该与他们同住。一切外道所产生的我见，虽然有不合道理的地方，但没有这种危害。正如偈颂所说： ‘宁可生起像须弥山一样大的我见，'