English
English version: This is the explanation of 'righteousness' (义, yi). For example, the standards of measurement are unified, and the laws and regulations of the world are the same. However, if the dimensions of the measuring instruments are inaccurate, exceeding the prescribed standards, or if they violate common sense due to errors, then people will naturally not comply, and naturally will not measure accordingly. If the person in charge knowingly violates the rules, then it will implicate good people. Can this be said to be acting impartially? As for the four measures (catuhpramana, four kinds of measurement standards) and the four reliances (catuhpratisarana, four kinds of reliance), they serve as the criteria for those who have not yet attained enlightenment, connecting all meanings and measuring all scriptures. How can one not follow them? How can one deliberately violate them? Can one blame others for whether they follow or not, based on whether one has followed or not? Can one blame others for whether they measure or not, based on whether one has measured or not? Therefore, teaching according to the capacity of the audience does not inherently contradict itself; it is only those who speculate wildly, harbor evil thoughts, and are ignorant who make erroneous interpretations. In this way, it will lead to contradictions among the scriptures, and Mara (魔, demon) will take the opportunity to cause chaos, and one will fall into the three evil realms. Therefore, it is said that discussing the Dharma with a good mind can lead to rebirth in the five Pure Abodes (pañcaśuddhāvāsa); discussing the Dharma with an evil mind will lead to falling into the four evil realms. The transmission of this scripture is only to clarify the principles of enlightenment and entry. If one violates this view, then all practices will have nothing to rely on. Even the true commentary of Zhi Jue (智觉, a Buddhist master) is still just supplementary words, let alone the realm manifested by one's own mind? That is why there are statements of sameness and difference, and the reason lies here. Therefore, know that proclaiming pure enlightenment can obtain immeasurable merit and wisdom, because it can refute all kinds of heresies and delusions. If one listens to the teachings of the Bodhisattva (菩萨, enlightened being) but harbors evil thoughts, then the karmic offenses will be immeasurable, because this will destroy perfect illumination. This will not only keep oneself in delusion but also mislead sentient beings. Therefore, Asanga (无著, a Buddhist philosopher) said: 'Inferior people cannot awaken to or believe in this profound Dharma. Most people in the world are like this, so this Dharma becomes desolate.' Tracing back to the origin, the descent of Buddhas (诸佛, enlightened beings) into the world is extremely rare and difficult to encounter. Even if one is fortunate enough to encounter them, hearing the Dharma is difficult. Even if one hears the Dharma, hearing the profound Dharma is even more difficult. Even if one hears the profound Dharma, believing and understanding it is even more difficult. Even if one can believe and understand it, attaining enlightenment and entry is the most difficult. Therefore, whether one attains enlightenment or not depends on whether one is diligent, not on whether one has heard the teachings. I hope that fellow practitioners will not underestimate themselves or give up on themselves. As the verse says: 'Accumulating various desires, there is never a time of satisfaction; before desires are satisfied, life ends. Wife, children, treasures, and fame, none of them can follow one at the time of death. Only giving, keeping precepts, and non-negligence can be companions in this life and the next.' 《Diamond Prajna Paramita Sutra Transmission Outside Transmission》Volume 2 --------------------------------------------------------------------------------