English
English version: Virtue. Concealing the good deeds of others, causing them to suffer defamation and humiliation, this is a Parajika (Parajika, offense leading to expulsion). Based on this passage, what are the shallow and profound understandings? Inferior people, upon hearing this, interpret it literally, believing that self-deprecation and praising others must be meritorious good deeds; self-praise and defaming others must be sinful evil deeds. Following the words in such a one-sided manner, desiring to cultivate blessings, results in few good deeds and many sins; desiring to abandon sins, one sin is abandoned, but three blessings are removed. This is called a shallow understanding, the fault of upholding and violating precepts. Superior people, upon hearing this, deeply understand the intended meaning, inferring three corners from one, transforming one passage into multiple meanings. Each time using four sentences to judge, thereby being able to carefully distinguish without any omissions, not omitting blessings, nor misjudging sins. This is called a profound understanding, the merit of upholding and violating precepts. The so-called using four sentences to judge, there is either self-deprecation and praising others which is merit, self-praise and defaming others which is sin; or there is self-deprecation and praising others which is sin, self-praise and defaming others which is merit; or there is both deprecation and praise, or both praise and defamation, which may be sin, or may be merit; or there is neither deprecation nor praise, neither praise nor defamation, which may be merit, or may be sin. The first case, for example, someone deeply pities sentient beings suffering humiliation, wanting to transfer the humiliation suffered by others onto themselves, giving the glory that they should enjoy to others, this intention is self-deprecation and praising others, which is merit. If wanting to enjoy glory themselves, causing others to suffer humiliation, this intention is self-praise and defaming others, which is sin. The second case, for example, knowing the current worldly customs, mostly hating those who self-praise and defame others, always respecting those who are self-effacing and praise others. Also knowing that defaming others, others will surely slander me; if I praise others, others will also praise me. Because of knowing these, skillfully seeking self-aggrandizement, self-deprecation and praising others, this is a serious sin. If knowing that what others insist on is not the truth, it can be abandoned, what one understands internally is the right path, one should cultivate it, only wanting to establish the Buddha Dharma, benefiting sentient beings, self-praise and defaming others, this is great merit. The third case, for example, there is a type of person, mostly false and cunning, in order to deceive and confuse the people of the world, concealing the strengths of others, concealing their own weaknesses, because of this intention, making false words, belittling their own small strengths as faults, praising the small weaknesses of others as merits, proclaiming their own many weaknesses as virtues, suppressing the many strengths of others as faults. There is also a type of person, with an upright nature, in order to enlighten the people of the world. --------------------------------------------------------------------------------
Chinese
。识善别恶。舍罪修福。由斯志故。直言无僻。见自恶。而必呰。闻他善。而即叹。觉己德。而还褒。知彼罪而直贬。前人毁赞扬抑。直是诳谄之罪。后士呰叹褒贬。并为忠直之福也。第四句者。如有高士性。是弘懿放神苞朴。不知端儿。混祸福。而归一。忘彼我。为无二。其神常乐。游是处故。亦不自毁赞他。亦不自扬抑彼。又有下愚禀性钝朴。莫知是非。难别菽麦。不识善之为善。不了恶之为恶。其意常昏。忘憎爱故。亦无自谦美他。复无自褒贬他。此为下愚浑钝之罪。彼是上智纯朴之福也。是谓四句以。判罪福。依前两句。则福业变作重患。罪行更为大善。寻后二句。则诳语。与忠谈无隔。上智。共下愚同迹。是知。行者持犯之要。只应微察自之得失。不可辄判他之德患。持犯浅深意趣然矣。第三明究竟持犯者。虽依如前所说法门。能识轻重之性。兼知浅深之状。而于戒相。不如实解。于罪非罪。未离二边者。不能究竟持而无犯。不趣清净戒波罗蜜。其故何耶。然戒不自生。必托众缘。故决无自相。即缘非戒。离缘无戒。除即除离。不得中间。如是求戒。永不是有。可言自性。不成就故。而托众缘。亦不无戒。非如兔角。无因缘故。如说戒相。罪相亦尔。如戒罪相。人相亦然。若于此中。依不是有。见都无者。 现代汉语译本：能够辨别善恶，舍弃罪恶而修习福德。因为有这样的志向，所以说话坦率正直，没有偏颇。看到自己的缺点，必定会自我责备；听到他人的优点，立刻赞叹。察觉到自己的优点，反而自我谦逊；知道他人的罪过，就直接指出。前人如果毁谤他人而赞扬自己，或者抬高自己而贬低他人，这都是虚伪谄媚的罪过。后人如果责备自己而赞叹他人，或者贬低自己而赞扬他人，这都是忠诚正直的福德。第四种情况是，如果有人具有高尚的品格，是弘扬懿德，放任精神，保持纯朴，不知道区分好坏，把祸福混为一谈，忘却彼此的差别，认为一切都是无二的。他们的精神常常快乐，因为他们游心于这种境界。所以他们既不自我毁谤也不赞扬他人，既不抬高自己也不贬低他人。还有一种人是下愚之人，天性迟钝愚笨，不知道什么是对是错，难以分辨豆子和小麦，不认识什么是善，也不了解什么是恶。他们的心意常常昏昧，因为他们忘记了憎恨和喜爱。所以他们既不自我谦虚也不赞美他人，既不自我赞扬也不贬低他人。这是下愚之人浑浑噩噩的罪过，而前者是上智之人纯真朴实的福德。这就是用这四句话来判断罪福。如果依据前面的两句话，那么福德也会变成严重的祸患，罪行反而会变成极大的善事。如果探究后面的两句话，那么虚假的言语和忠诚的谈论没有区别，上智之人与下愚之人行为相同。由此可知，修行人持戒和犯戒的关键，只在于细微地观察自己的得失，不可以轻易地判断他人的德行和过患。持戒的深浅，意趣就在这里了。第三部分说明究竟的持戒和犯戒。即使依据前面所说的法门，能够认识到戒律的轻重性质，并且知道戒律的深浅状态，但是对于戒相，如果不能如实地理解，对于什么是罪、什么不是罪，如果不能离开二边的执着，就不能究竟地持戒而没有犯戒，也就不能趋向清净的戒波罗蜜（戒的圆满）。这是什么原因呢？因为戒律不是自己产生的，必定要依靠众多的因缘。所以绝对没有自性。依靠因缘而产生的就不是戒，离开因缘就没有戒。除了依靠和离开之外，没有中间状态。像这样去寻求戒，永远不能说是实有，因为没有自性成就的缘故。但是依靠众多的因缘，也不能说没有戒，因为它不像兔角一样，没有任何因缘。正如所说的戒相，罪相也是这样。正如戒相和罪相，人相也是这样。如果对于这些，依据‘不是实有’的观点，看到一切都是空无的，
English
English version: To be able to distinguish between good and evil, to abandon sins and cultivate blessings. Because of this aspiration, one speaks frankly and uprightly, without bias. Seeing one's own faults, one will surely reproach oneself; hearing of others' merits, one immediately praises them. Aware of one's own virtues, one instead humbles oneself; knowing others' faults, one directly points them out. If someone before praises themselves while disparaging others, or elevates themselves while belittling others, these are the sins of deceit and flattery. If someone later reproaches themselves while praising others, or belittles themselves while extolling others, these are the blessings of loyalty and integrity. The fourth case is, if someone possesses a noble character, is one who promotes virtue, lets the spirit roam freely, and maintains simplicity, not knowing how to distinguish between good and bad, confusing misfortune and fortune, forgetting the difference between self and others, considering everything as non-dual. Their spirit is constantly joyful because they dwell in this state. Therefore, they neither slander themselves nor praise others, neither elevate themselves nor belittle others. There is also the case of the inferior and foolish, whose nature is dull and simple, not knowing what is right and wrong, unable to distinguish between beans and wheat, not recognizing good as good, nor understanding evil as evil. Their minds are constantly clouded because they have forgotten hatred and love. Therefore, they neither humble themselves nor praise others, neither commend themselves nor disparage others. This is the sin of the inferior and foolish being muddled and ignorant, while the former is the blessing of the superior and wise being pure and simple. This is what is meant by using these four sentences to judge sins and blessings. If one relies on the first two sentences, then blessings will turn into severe calamities, and sinful actions will instead become great good deeds. If one explores the latter two sentences, then false words and loyal talks are indistinguishable, and the superior and wise share the same traces as the inferior and foolish. From this, it can be known that the key to a practitioner's upholding and violating precepts lies only in subtly observing one's own gains and losses, and one should not rashly judge others' virtues and faults. The depth and shallowness of upholding precepts, the intention lies here. The third part explains the ultimate upholding and violating of precepts. Even if one relies on the Dharma teachings mentioned earlier, is able to recognize the nature of the lightness and heaviness of precepts, and also knows the states of the depth and shallowness of precepts, but regarding the characteristics of precepts (戒相), if one cannot understand them as they truly are, and regarding what is a sin and what is not a sin, if one cannot depart from the attachment to the two extremes, then one cannot ultimately uphold the precepts without violating them, and one cannot approach the pure precept Pāramitā (perfection of precepts). What is the reason for this? Because precepts do not arise on their own; they must rely on numerous conditions. Therefore, there is absolutely no self-nature. That which arises from conditions is not a precept, and without conditions, there is no precept. Apart from relying on and departing from, there is no middle state. Seeking precepts in this way, one can never say that they are truly existent, because they do not achieve self-nature. However, relying on numerous conditions, one cannot say that there are no precepts, because it is not like a rabbit's horn, which has no cause or condition. Just as the characteristics of precepts are spoken of, so too are the characteristics of sins. Just as the characteristics of precepts and sins are, so too are the characteristics of people. If, regarding these, one relies on the view of 'not truly existent' and sees that everything is empty, --------------------------------------------------------------------------------
Chinese
虽谓无犯。而永失戒。诽拨戒之唯事相故。又于此中。依其不无。计是有者。虽曰能持。持即是犯。违逆戒之如实相故。菩萨修戒。则不如是。虽不计有能持所持。而不诽拨戒之唯事。是故终无失戒巨过。虽不见无罪与非罪。而不违逆戒之实相。是故永离犯戒细罪。由是巧便深智方便。永忘三轮。不堕二边。方趣具足戒波罗蜜。如经言。罪。非罪。不可得故。应具足戒波罗蜜。戒本云。戒光从口出。有缘。非无因。非色。非心。非有。非无。非因果法。诸佛之本原。菩萨之根本。此中言戒光者。为显戒之与光。无二无别。明净杂染同一味故。故缘戒光。显戒实相。戒无自性。必藉他缘故。曰有缘。有缘之言。非据是有。直显不无其所从因。故曰非无因。非无因戒性。非质碍。亦非缘虑。故曰非色非心。虽非色心。而离色心。永不可得。虽不可得。而非无戒。故曰非有非无。虽非无戒。而离果。无因。离因。无果。故曰非因果法。戒为因性。虽不可得。而诸佛果。必藉戒因。故言诸佛之本原也。戒为果性。虽不可得。而戒要藉菩提心因。故言菩萨之根本也。问戒相如是。甚深难解。解之尚难。况乎修行。故知。如前所说行相。唯是大地菩萨所修。不关诸新发意所行。答经中。正答如汝问。言菩萨从初发意已来。常行无所 现代汉语译本：即使（自）认为没有违犯（戒律），实际上却永远失去了戒体，这是因为诽谤和否定了戒律仅仅是外在形式的缘故。此外，对于戒律，如果有人执着于‘并非完全没有’，而认为‘实实在在存在’，即使口头上说能够持戒，他的持戒实际上就是犯戒，因为这违背了戒律的真实相状。菩萨修持戒律，则不是这样。虽然不执着于能持戒的我，以及所持的戒条，但也不会诽谤和否定戒律的外在形式。因此，最终不会有失去戒体的巨大过失。虽然不见有所谓的‘无罪’和‘非罪’，但也不会违背戒律的真实相状。因此，永远远离违犯戒律的细微罪过。由此，凭借巧妙的智慧和方便，永远忘却能持、所持、持戒的三轮体空，不落入有和无的二边，才能趋向于圆满具足戒波罗蜜（Paramita，到彼岸）。如经文所说：‘罪和非罪，都是不可得的’，所以应当圆满具足戒波罗蜜。戒本上说：‘戒光从口中发出，有缘起，并非没有原因。它非物质（色），非精神（心），非存在（有），非不存在（无），非因果之法。是诸佛的本源，是菩萨的根本。’这里所说的‘戒光’，是为了显示戒律与光明，没有两样，没有差别，清净和杂染都是同一体性。所以，缘于戒光，可以显现戒律的真实相状。戒律没有自性，必须依靠其他因缘才能生起，所以说‘有缘’。说‘有缘’，并不是说戒律实实在在存在，而是直接显示它并非没有其所从来的原因，所以说‘非无因’。这非无因的戒性，不是物质性的阻碍，也不是精神性的缘虑，所以说‘非色非心’。虽然不是物质和精神，但离开物质和精神，永远不可得。虽然不可得，但并非没有戒律，所以说‘非有非无’。虽然并非没有戒律，但它远离果，没有因；远离因，没有果，所以说‘非因果法’。戒律作为因的性质，虽然不可得，但诸佛的果位，必须依靠戒律这个因，所以说它是‘诸佛的本源’。戒律作为果的性质，虽然不可得，但戒律需要依靠菩提心（Bodhi-citta，觉悟之心）这个因，所以说它是‘菩萨的根本’。问：戒相是这样的甚深难解，理解它尚且困难，更何况修行呢？所以知道，像前面所说的修行方式，只是大地菩萨所修的，与新发菩提心的人无关。答：经文中，正是回答你所问的问题，说菩萨从最初发菩提心以来，常常行无所著。