T45n1907_菩薩戒本持犯要記
大正藏第 45 冊 No. 1907 菩薩戒本持犯要記
No. 1907
菩薩戒本持犯要記
新羅國沙門元曉述
菩薩戒者。返流歸源之大津。去邪就正之要門也。然邪正之相易濫。罪福之性難分。何則或內意實邪。而外跡似正。或表業同染。而中心淳凈。或有作業合少福。而致大患。或有心行順深遠。而違淺近。是以專穢道人。克私沙門。長專似跡。以亡真正。每克深戒。而求淺行。今將遣淺事。而全深。去似跡而逐實。為自忽忘。撮要記別。幸同趣者。詳而取決(矣)持犯之要。有三門。一輕重門。二淺深門。三明究竟持犯門也。初門之內。有其二句。先即總判輕重。后以別顯差別。言總判者。輕重垢罪中。細論支別。頭類乃有八萬四千。括舉其要。別有三類。或四十四。如達摩戒本所說。或四十八。如多羅戒本所判。或有二百四十六輕。如別解脫戒經所立。此第二中。有共不共。共不共相。依文可解。重戒之中。總說有十。論其類別。亦有三種。或有共小之重。謂前四也。或有不共之重。謂后四也。或立在家菩薩六重。謂十重內在前六也。此中合。有共與不共。總判輕重義類如是。若明差別者。今依達摩戒本。辨其性相差別。文言。于有違犯。是染。非染。耎中上品。
【現代漢語翻譯】 現代漢語譯本 《菩薩戒本持犯要記》
新羅國沙門元曉 述
菩薩戒，是返本歸源的巨大渡口，是去除邪惡走向正道的關鍵門戶。然而，邪惡和正道的表象容易混淆，罪過和福報的性質難以區分。為什麼呢？因為有時內心確實邪惡，而外在表現卻好像是正當的；或者外在行為相同于染污，而內心卻純潔清凈；或者有的行為看似能帶來少量福報，卻導致大的禍患；或者有的心行順應深遠的道理，卻違背了淺近的規範。因此，那些專門追求名利的道人，剋扣私吞的沙門，總是專注于表面的相似之處，而喪失了真正的內涵。他們總是苛求細微的戒律，而追求淺薄的行為。現在，我將捨棄淺顯的事情，而保全深遠的道理；去除相似的表象，而追求真實的內涵。爲了防止自己疏忽遺忘，我將撮取要點，加以記錄和區別。希望志同道合的人，詳細地加以研究和決斷。持戒和犯戒的關鍵，有三個方面：一是輕重門，二是淺深門，三是明究竟持犯門。在第一個方面中，有兩句話。首先是總的判斷輕重，然後是分別顯示差別。說到總的判斷，在輕罪和重罪中，詳細地討論分支類別，總共有八萬四千種。概括其要點，可以分為三大類，或者四十四種，如《達摩戒本》所說；或者四十八種，如《多羅戒本》所判；或者有二百四十六種輕罪，如《別解脫戒經》所立。在這第二種分類中，有共同的和不共同的。共同和不共同的相狀，可以依據經文來理解。在重戒之中，總的說有十條。論及其類別，也有三種。或者有共同的小重罪，指前面的四條；或者有不共同的重罪，指後面的四條；或者設立在家菩薩的六重罪，指十重罪中的前六條。這裡面包含著共同的和不共同的。總的判斷輕重罪的義理類別就是這樣。如果要明白差別，現在依據《達摩戒本》，辨別其性質和相狀的差別。經文說：『對於有違犯的情況，是染污，還是非染污？是下品、中品還是上品？』
【English Translation】 English version The Essential Records on Upholding and Violating the Bodhisattva Precepts
Composed by Śramaṇa Yuanxiao of Silla
The Bodhisattva precepts are the great ferry for returning to the source, and the essential gateway for abandoning evil and embracing righteousness. However, the appearances of evil and righteousness are easily confused, and the natures of sin and merit are difficult to distinguish. Why is this? Because sometimes the inner intention is truly evil, while the outward appearance seems righteous; or the external actions are similar to defilement, while the inner heart is pure and clean; or some actions seem to bring a small amount of merit, but lead to great misfortune; or some mental actions accord with profound principles, but violate shallow norms. Therefore, those Daoists who specialize in worldly gains, and Śramaṇas who embezzle privately, always focus on superficial similarities, and lose the true essence. They always demand meticulous adherence to minor precepts, while pursuing shallow practices. Now, I will abandon superficial matters, and preserve profound principles; remove similar appearances, and pursue reality. To prevent myself from negligence and forgetfulness, I will extract the key points, and record and distinguish them. I hope that those with the same aspirations will study and decide on them in detail. The key to upholding and violating the precepts has three aspects: first, the gate of light and heavy; second, the gate of shallow and deep; and third, the gate of clarifying the ultimate upholding and violating. Within the first aspect, there are two sentences. First, there is the general judgment of light and heavy, and then there is the separate display of differences. Speaking of the general judgment, in light and heavy offenses, the branch categories are discussed in detail, totaling eighty-four thousand. To summarize the key points, they can be divided into three major categories, or forty-four types, as stated in the 'Dharma Precepts'; or forty-eight types, as judged in the 'Tara Precepts'; or there are two hundred and forty-six light offenses, as established in the 'Pratimoksha Sutra'. In this second classification, there are common and uncommon aspects. The appearances of common and uncommon can be understood according to the text. Among the heavy precepts, there are ten in total. Regarding their categories, there are also three types. Or there are common minor heavy offenses, referring to the first four; or there are uncommon heavy offenses, referring to the last four; or the six heavy offenses for lay Bodhisattvas are established, referring to the first six of the ten heavy offenses. This includes both common and uncommon aspects. The general judgment of the meaning and categories of light and heavy offenses is like this. If you want to understand the differences, now, according to the 'Dharma Precepts', distinguish the differences in their nature and appearance. The text says: 'Regarding cases of violation, is it defiled or undefiled? Is it inferior, middling, or superior grade?'
應當了知。欲。悲。雖所作業同。而犯。無犯。異言有犯者。謂由四因。所犯諸事。無違犯者。謂由三緣。所作諸事。三緣是何。謂若彼心增上誑亂。若重苦受之所逼切。若未曾受凈戒律儀。此三無犯。通一切戒。別論無犯。如文廣說。于有犯中。有其二聚。重內應知。耎中上品。輕中當識。是染。非染。通而論之。四因中。若由無知。及由放逸。所犯眾罪。是不染污。若煩惱盛。及由輕慢。所犯眾罪。是其染污。別論染不染者。亦依本文。可知。凡說雖然。一二論者。且就初戒。以示其相。於一贊毀。有四差別。若為令彼赴信心故。自讚毀他。是福非犯。若由放逸無記心故。自讚毀他。是犯非染。若於他人。有愛恚心。自讚毀他。是染非重。若為貪求利養恭敬。自讚毀他。是重非輕。第四之中。有其三品。成三之由。亦有二途。謂由事故。及由纏故。由纏故者。若纏現行。非極猛利。或發慚愧。是為耎品。雖極猛利。無慚無愧。未見為德。猶在中品。都無慚愧。深生愛樂。見是功德。是名上品。由事故者。若毀別人。是為耎品。若毀一眾。即是中品。普毀眾多。乃為上品。上品之內。罪非一端。隨其難別。略示三雙。佛法內人。多依三學。起似佛道之魔事故。猶如師子身內之蟲。乃食師子。余無能故。第一雙者。依
【現代漢語翻譯】 現代漢語譯本 應當瞭解，『欲』（貪慾）、『悲』（悲傷）雖然所作的業相同，但『犯』（違犯戒律）和『無犯』（沒有違犯戒律）是不同的。說『有犯』，是指由四種原因所導致的違犯行為。說『無違犯』，是指由三種緣由所導致的行為。這三種緣由是什麼呢？是指如果那個人由於內心極度誑亂，或者被極重的痛苦所逼迫，或者未曾受過清凈的戒律，這三種情況屬於『無犯』，適用於一切戒律。個別戒律的『無犯』情況，可以參考經文中的詳細說明。 在『有犯』中，有兩種類別需要了解：重罪屬於內聚（指根本戒），軟罪中以上品為重，輕罪應當知曉。區分是染污還是非染污，總的來說，四種原因中，如果是由於無知或者放逸所犯的罪，是不染污的。如果是由於煩惱熾盛或者輕慢所犯的罪，是染污的。個別情況的染污與否，也可以根據經文來了解。凡是說到『雖然』，一二論者，且就最初的戒律來展示其相狀。對於讚揚和譭謗，有四種差別。如果是爲了讓對方生起信心而讚揚自己、譭謗他人，這是有福德而不是違犯。如果是由於放逸、無記心而讚揚自己、譭謗他人，這是違犯但不是染污。如果對他人有愛或恨的心，而讚揚自己、譭謗他人，這是染污但不是重罪。如果是爲了貪求利養恭敬而讚揚自己、譭謗他人，這是重罪而不是輕罪。在第四種情況中，有三種品類。構成這三種品類的原因也有兩種途徑，即由於事故和由於煩惱纏縛。由於煩惱纏縛的原因，如果煩惱纏縛現行，但不是非常猛烈，或者生起慚愧心，這是軟品。雖然非常猛烈，但沒有慚愧心，也沒有認為這是德行，這屬於中品。完全沒有慚愧心，並且深深地喜愛，認為這是功德，這叫做上品。由於事故的原因，如果譭謗個別人，這是軟品。如果譭謗一個群體，就是中品。普遍譭謗眾多人，就是上品。在上品之內，罪過不止一種。根據其難以區分的程度，略微展示三雙。佛法內部的人，大多依靠三學（戒定慧）而生起類似佛道的魔事，就像獅子身體內的蟲子，反而吃獅子，因為其他東西無法做到。第一雙是依靠
【English Translation】 English version It should be understood that 'desire' (greed) and 'sorrow' (sadness), although the actions performed may be the same, 'offense' (violation of precepts) and 'non-offense' (no violation of precepts) are different. 'Offense' refers to actions that violate precepts due to four causes. 'Non-offense' refers to actions that do not violate precepts due to three conditions. What are these three conditions? They are: if the mind is extremely confused, or if one is compelled by severe suffering, or if one has never received pure precepts. These three are considered 'non-offense' and apply to all precepts. Specific 'non-offense' situations for individual precepts can be found in the detailed explanations in the texts. Among 'offenses,' there are two categories to be aware of: serious offenses belong to the inner group (referring to fundamental precepts), while among minor offenses, the upper grade is considered serious, and light offenses should be recognized. Distinguishing between defiled and non-defiled offenses, generally speaking, among the four causes, offenses committed due to ignorance or negligence are non-defiled. Offenses committed due to strong afflictions or contempt are defiled. Specific cases of defiled and non-defiled offenses can also be understood according to the texts. Whenever 'although' is mentioned, the one or two commentators will use the initial precept to illustrate its characteristics. Regarding praise and blame, there are four distinctions. If one praises oneself and blames others to inspire faith in the other person, it is meritorious rather than an offense. If one praises oneself and blames others due to negligence or an indifferent mind, it is an offense but not defiled. If one praises oneself and blames others out of love or hatred for others, it is defiled but not a serious offense. If one praises oneself and blames others out of greed for gain and respect, it is a serious offense rather than a light offense. Within the fourth situation, there are three grades. The reasons for these three grades also come from two paths: due to circumstances and due to afflictive entanglements. Due to afflictive entanglements, if the afflictive entanglement is present but not extremely intense, or if one feels shame, it is a soft grade. Although it is extremely intense, without shame or considering it a virtue, it belongs to the middle grade. Without any shame, deeply enjoying it, and considering it a merit, it is called the upper grade. Due to circumstances, if one slanders an individual, it is a soft grade. If one slanders a group, it is the middle grade. Universally slandering many people is the upper grade. Within the upper grade, there is more than one type of offense. According to the degree of difficulty in distinguishing them, three pairs are briefly shown. People within Buddhism mostly rely on the Three Learnings (sila, samadhi, prajna) to create demonic events similar to the Buddha's path, like a worm inside a lion's body that eats the lion, because nothing else can do it. The first pair relies on
於心學。有二類蟲。食滅佛法。一由貪故。二由慢故。由貪故者。如有一類。閑居靜慮。離諸散亂。攝心禪門。由心澄靜。彷彿有見。或由邪神加力令識。於時由自少聞不別邪正。又欲引致名利恭敬。隨所見識。令他聞知。耀諸世人。咸疑是聖。此由獨揚似聖之跡。普抑諸僧。為無可歸。以破佛法。故得重罪。是謂諸僧之大賊也。由慢故者。如有一類。長住深山。有所得心。修寂靜業。魔知彼心。可以動壞。發空中聲。贊其所行。其人由是。起自高心。普抑諸僧住人間者。誰當稱美爾等所行。此人罪過重於前者。是謂菩薩旃陀羅也。第二雙者。依于戒學。有二類蟲。食滅佛法。一坐邪戒。二坐正戒。坐邪戒者。如有一類。性非質直或承邪戒。或自邪念。不衣絲麻。不食五穀。變欲貪求利養恭敬。自揚無比。誑諸癡類。希望群愚咸仰己德。普抑一切無異跡者。由是內以傷真。外以亂人。傷亂之罪。莫是為先也。坐正戒者。如有一類。性是淺近。於世大運。多慢緩時。獨正其身。威儀無缺。便起自高湋池之心。慢毀乘急戒緩之眾。此人全其不善。以毀大禁。轉福為禍莫斯為甚也。問邪戒之罪。應如所說。持正戒者。何必是罪。所以然者。如有一類。內無諸纏。不觀餘人作與不作。唯察自心。獨持正戒。如是菩薩何由成犯。
【現代漢語翻譯】 現代漢語譯本： 關於心學，有兩類蟲子會蠶食佛法。一類是由於貪婪，另一類是由於傲慢。 由於貪婪的，比如有一類人，喜歡獨自隱居，安靜地思考，遠離各種干擾，專注于禪定。由於內心澄澈平靜，彷彿有所領悟。或者由於邪神的力量加持，使他們產生某種認知。這時，由於自己見識淺薄，不能分辨邪正，又想借此引來名利和恭敬，便將自己所見所識到處宣揚，迷惑世人，讓人們都以為他們是聖人。這些人通過抬高自己虛假的聖人形象，貶低其他僧人，使人們無所適從，以此來破壞佛法，因此犯下重罪。這些人是僧團中的大賊。 由於傲慢的，比如有一類人，長期居住在深山中，自以為有所得，修習寂靜之業。魔知道他們的心思，可以加以利用來破壞他們的修行，便在空中發出聲音，讚美他們的行為。這些人因此生起高傲之心，貶低那些住在人間的僧人，認為沒有人會讚美他們的修行。這種人的罪過比前一種人更重，是所謂的旃陀羅（賤民）菩薩。 第二組，關於戒律，也有兩類蟲子會蠶食佛法。一類是執著于邪戒，另一類是執著于正戒。 執著于邪戒的，比如有一類人，天性不正直，或者接受了邪戒，或者自己產生了邪念，不穿絲麻，不吃五穀，卻想以此來貪求利益和恭敬，自我吹噓，欺騙那些愚昧的人，希望愚人們都仰慕自己的德行，貶低一切沒有這些怪異行為的人。這樣的人，對內傷害了自己的真性，對外擾亂了他人。這種傷人亂人的罪過，沒有比這更嚴重的了。 執著于正戒的，比如有一類人，天性淺薄，在世風日下，人們大多懈怠的時候，獨自端正自己的行為，威儀沒有絲毫缺失，便因此生起高傲自滿之心，輕慢譭謗那些持戒不嚴謹的人。這種人完全是不善良的，因為他們譭謗了大眾的戒律，將福德轉變為禍患，沒有比這更糟糕的了。 有人問：執著于邪戒的罪過，應該像您所說的那樣。但是，持守正戒的人，為什麼也一定是罪過呢？ 回答說：因為如果有一類人，內心沒有各種煩惱，不觀察其他人是否持戒，只是反省自己的內心，獨自持守正戒，這樣的菩薩怎麼會犯錯呢？
【English Translation】 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?
答若無染心。不在前說。而於此人。亦當分別。若由獨凈。令諸世人普于諸僧。謂非福田。利養尊重偏歸於己者。雖順聲聞自度心戒。而逆菩薩廣大心戒。如似聲聞無常等觀。雖于淺事是無顛倒。而於法身。即是顛倒。當知此中順逆亦爾。若由獨凈。令諸世間未信者。信者增長。普于諸僧。平等供養者。非直無犯。乃生多福。然由獨凈。居雜染間。以此望得不抑染眾。又欲令他生等敬心者。猶如頭戴日月。而行而欲不卻其暗者矣。自非知機大聖。鮮能得其然也。以是之故。古之大賢。誡其子云。慎莫為善。其子對曰。當爲惡乎。親言善尚莫為。況為惡乎。第三雙者。依于慧學。亦有二輩自讚毀他。一由增益。二由損減。由增益者。如有一類。性是斜聽。為勝他。故廣習諸論。不解諸法皆離言說。執有如言自性差別。為得名利。作如是言。我得三世諸佛意說。若異此者。皆是漫說。此人於一贊毀。具四顛倒。以亂佛法。故成重罪。謂其妄執有所得見。去佛意遠。如天與地。而謂我近佛意。是一倒也。佛意甚深。絕諸戲論。於一切法。都無所得。而引同己妄見。是二倒也。揚此二倒之見。加於四部之上。是三倒也。抑諸離邊說者。置其偏執之下。是四倒也。由損減者。如有一類。稟性狹劣。不近善友。不廣學問。偏習一分
【現代漢語翻譯】 現代漢語譯本 答：如果內心沒有被污染，就不在前述情況之列。但對於這種人，也應當加以區分。如果因為自己清凈，就讓世人普遍認為所有僧人並非福田，使得供養和尊重都偏向自己，那麼雖然順應了聲聞乘（Shravaka-yana，小乘）自求解脫的心戒，卻違背了菩薩乘（Bodhisattva-yana，大乘）廣大的心戒。這就像聲聞乘的無常觀等，雖然在淺顯的事情上沒有顛倒，但對於法身（Dharmakaya，佛的法性之身）來說，就是顛倒。應當知道，這裡所說的順和逆也是如此。如果因為自己清凈，讓世間未信佛法的人產生信仰，已信佛法的人增長信心，普遍對所有僧人平等供養，那麼不僅沒有過錯，還會產生很多福報。然而，如果因為自己清凈，身處在混雜染污的環境中，卻希望以此來壓制其他不清凈的僧眾，又想讓別人對自己產生尊敬之心，這就好像頭戴日月，卻行走在黑暗中，還希望黑暗不會消退一樣。如果不是深知時機的大聖人，很少能做到這一點。因此，古代的大賢告誡他的兒子說：『要謹慎，不要做好事。』他的兒子回答說：『那應該做壞事嗎？』父親說：『好事尚且不要做，更何況是壞事呢？』 第三雙，是關於慧學（Prajna-shiksha，智慧的學問），也有兩種自讚毀他的人。一種是通過增益（exaggeration），一種是通過損減（diminution）。通過增益的人，比如有一類人，天性喜歡邪見，爲了勝過他人，廣泛學習各種論典，卻不理解諸法都是離於言說的。他們執著于文字上的自性差別，爲了得到名利，就說：『我得到了三世諸佛的真實意旨，如果和我的說法不同，都是胡說八道。』這種人在一個讚揚和譭謗中，就具備了四種顛倒，擾亂佛法，所以構成重罪。他們妄執有所得的見解，距離佛的意旨非常遙遠，如同天與地，卻說自己接近佛的意旨，這是第一種顛倒。佛的意旨非常深奧，超越一切戲論，對於一切法，都沒有任何執著。而他們卻引導他人認同自己的妄見，這是第二種顛倒。將這兩種顛倒的見解，強加於比丘（bhikshu，出家男眾）、比丘尼（bhikshuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）四眾弟子之上，這是第三種顛倒。壓制那些遠離邊見說法的人，將他們置於自己的偏執之下，這是第四種顛倒。通過損減的人，比如有一類人，天性狹隘愚劣，不親近善友，不廣泛學習，只偏執於一部分。
【English Translation】 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 (損減). 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.
甚深經論。不解密意。如言取義。誹撥諸法依他道理。起如是見。作如是言。三性三諦。但是教門。無所有中。施設假名。如是解者。乃為真實。異此說者。皆是戲論。由是獨特自見。不受他言。設遇鈍根少聞之人。墮其所破。從其所言者。即云此人神明正直。若值聰明解文義者。巧能立義不墮其破者。便言脫失。謂是心惑。未識自解昧鈍。不能逐破意。謂彼心不正未及我意。此猶家狗逐㝹。望不能及。便謂已超。止而顧見。此損減人。略由二愚。失壞佛法。故成重罪。一舉下為高愚。二特小誹多愚。第一愚者。此損減見。于諸見中。最在底下。亦復不如外道我見。其故何耶。此人服最深藥變。成重病。重病之狀。極似無病。是故更無醫術能治此病。亦鮮有人自覺是患。猶如根本無明極闇。與般若明。其狀極似同。無能所故。俱無能所故。故彼無明最難可滅。此病難治當知。亦爾如偈說云。
為除有執故 如來說其空 若人復執空 諸佛所不化
又復此見由其解昧。漫起信心。若依此見。修心明利。必撥信心。墮大邪見。于無數劫。受無間苦。是故菩薩。深悲餘人有隨彼。故預誡之言。一切有智同梵行者。不應共住。一切外道所起我見。雖有乖理。而無是患。如偈說云。
寧起我見 如須彌山
【現代漢語翻譯】 現代漢語譯本： 對於甚深經論，不理解其秘密含義，只是按照字面意思去理解，從而誹謗諸法依他起的道理。生起這樣的見解，說：『三性（遍計所執性，依他起性，圓成實性），三諦（俗諦，勝義諦，無自性諦），都只是教法中的方便說法，在什麼都沒有的空性中，施設假名而已。』 這樣理解的人，才算是真正理解了佛法。與此不同的說法，都是戲論。因此，他們固執己見，不接受別人的意見。如果遇到根器遲鈍、見識淺薄的人，就會被他們的觀點所迷惑，聽從他們的說法，他們就說這個人神明正直。如果遇到聰明、理解經文含義的人，能夠巧妙地立論，不被他們的觀點所迷惑，他們就說這個人脫離了正道，認為這個人內心迷惑，不明白自己理解的膚淺，不能抓住對方的漏洞進行反駁，就說對方心術不正，沒有理解自己的意思。這就像家狗追逐㹧（一種野獸），希望能夠追上，但實際上根本無法追上，卻自以為已經超越了。停下來回頭一看，才發現自己根本沒有追上。這種損減佛法的人，主要是由於兩種愚癡，從而破壞了佛法，因此犯下嚴重的罪過。一是把低下的見解當作高深的見解的愚癡，二是特別輕視、誹謗多數人認可的觀點的愚癡。第一種愚癡，這種損減佛法的見解，在各種見解中，是最為低下的，甚至還不如外道的我見。這是什麼原因呢？因為這種人服用了最厲害的藥，反而變成了重病。重病的狀態，看起來非常像沒有病，所以再也沒有醫術能夠治療這種病。也很少有人自己意識到自己患了這種病。就像根本無明極其黑暗，與般若智慧的光明，其狀態非常相似，因為兩者都沒有能和所。正因為兩者都沒有能和所，所以根本無明最難滅除。這種病難以治療，應當知道也是如此。正如偈頌所說： 『爲了去除有執，如來說明空性；如果有人執著空性，諸佛也無法度化。』 此外，這種見解由於理解的膚淺，而盲目地產生信心。如果依據這種見解，修習心性，必定會否定信心，墮入大邪見，在無數劫中，遭受無間地獄的痛苦。因此，菩薩深深地悲憫那些可能會跟隨他們的人，所以預先告誡說，一切有智慧的同修梵行者，不應該與他們同住。一切外道所產生的我見，雖然有不合道理的地方，但沒有這種危害。正如偈頌所說： 『寧可生起像須彌山一樣大的我見，'
【English Translation】 English version: Those who, regarding the profound sutras and treatises, do not understand their secret meaning, but take the words literally, thereby slandering the principle of dependent origination (依他道理). They give rise to such views, saying: 'The three natures (三性, trisvabhāva: parikalpita-svabhāva [遍計所執性, the imagined nature], paratantra-svabhāva [依他起性, the dependent nature], and pariniṣpanna-svabhāva [圓成實性, the perfected nature]), and the three truths (三諦, trisatya: saṃvṛti-satya [俗諦, conventional truth], paramārtha-satya [勝義諦, ultimate truth], and anabhilāpya-satya [無自性諦, truth of no self-nature]), are merely expedient teachings, establishing false names in emptiness where nothing exists.' Those who understand in this way are considered to have truly understood the Dharma. Those who speak differently are all engaging in frivolous talk. Therefore, they stubbornly cling to their own views and do not accept the opinions of others. If they encounter someone of dull faculties and little learning, who is deceived by their views and follows their words, they say that this person is intelligent and upright. If they encounter someone intelligent who understands the meaning of the texts, who is able to skillfully establish arguments and is not deceived by their views, they say that this person has deviated from the path, thinking that this person's mind is confused, not understanding the superficiality of their own understanding, and unable to seize upon the other person's flaws to refute them, they say that the other person's mind is not upright and does not understand their meaning. This is like a house dog chasing a fox (㹧), hoping to catch it, but in reality, it cannot catch it at all, yet it thinks that it has surpassed it. Stopping and looking back, it realizes that it has not caught up at all. These people who diminish the Dharma, mainly due to two kinds of ignorance, thereby destroy the Dharma, and thus commit serious offenses. The first is the ignorance of taking a low view as a profound view, and the second is the ignorance of especially despising and slandering the views accepted by the majority. The first kind of ignorance, this view that diminishes the Dharma, among all views, is the lowest, even inferior to the self-view of the non-Buddhists. What is the reason for this? Because this person has taken the most potent medicine, but it has turned into a serious illness. The state of serious illness looks very much like not being sick, so there is no medical skill that can cure this disease. And few people realize that they have this disease. Just like fundamental ignorance (無明) is extremely dark, and the light of prajna (般若, wisdom) is very similar in state, because both have no subject and object. Precisely because both have no subject and object, fundamental ignorance is the most difficult to eliminate. This disease is difficult to cure, you should know that it is also like this. As the verse says: 'To remove the attachment to existence, the Tathagata speaks of emptiness; if someone then clings to emptiness, the Buddhas cannot transform them.' Furthermore, this view arises from a superficial understanding and blindly generates faith. If one cultivates the mind based on this view, one will surely deny faith, fall into great wrong views, and suffer the pain of the Avici hell (無間) for countless kalpas. Therefore, the Bodhisattva deeply pities those who may follow them, so he forewarns that all wise fellow practitioners of pure conduct should not live with them. All self-views arising from non-Buddhists, although there are unreasonable aspects, do not have this harm. As the verse says: 'It is better to give rise to a self-view as large as Mount Sumeru,'
不起空見 如毫釐許
由此二緣。最在底下。而其不了。起增上慢。如似最下沙彌。謂居和上之上。是謂舉下為高愚也。第二愚者。然佛道廣蕩。無礙無方。永無所據。而無不當。故曰。一切他義。咸是佛義。百家之說。無所不是。八萬法門。皆可入理。而彼自少聞。專其樣狹見。同其見者。乃為是得。異其見者。咸謂脫失。猶如有人葦管窺天。謂諸不窺其管內者。皆是不見蒼天者矣。是謂恃少誹多愚也。問如經言。譬如貧乞兒。日夜數他寶。不能如說行。多聞亦如是。又言。若有人。分別淫癡及道。是人去佛遠。猶如天與地。是知。多聞。有所得見。與乞兒近。去佛道遠。雖曰得意。而不忘言。橫求名利。甚於俗人。其墮偏執。事在灼然。今我學徒。與彼一殊。不殉名利。捐棄俗事。深信佛法。專求寂靜。唯樂隨分修心潔行。驗知。所解非邪是正。且復執有曰增。取無曰損。我所趣宗。有無俱遣。蕭然無據。以為所觀。觀狀如是。何得為患。答逐名利者。背道向俗。其為失理。何足可惜。堪絕世綱將趣道方。服藥成疾。甚為可傷。且覺自迷者。非大迷矣。知自闇者。非極闇矣。設使子之心行。不違法相。實不誹撥依他道理故。不執有。而不墮無者。子自離邊。玄會中道。不在彼類。那忽跳赴。雖然自是
【現代漢語翻譯】 現代漢語譯本 不起空見，即使像毫毛那樣微小。 由於這兩種原因，（這種人）處在最底層，卻不明白事理，生起增上慢（未得謂得）。就像一個最低下的沙彌（小和尚），認為自己比和尚還高明。這叫做以低為高，真是愚蠢啊！第二種愚蠢的人，認為佛道廣闊無垠，沒有障礙，沒有方向，永遠沒有固定的依據，但又無處不在。所以說，『一切其他的道理，都是佛的道理。』百家的學說，沒有哪一種不是（佛理）。八萬四千法門，都可以通向真理。而他們自己卻見識淺薄，固守狹隘的見解。和他們見解相同的人，就認為是正確的；和他們見解不同的人，就認為是大錯特錯。就像有人用葦管看天，認為所有不通過葦管看天的人，都是沒有看見蒼天的人。這叫做憑藉少許見識誹謗多數見識，真是愚蠢啊！有人問：『經書上說，譬如貧窮的乞丐，日夜數著別人的寶物，卻不能如實地享用。多聞的人也是這樣。』又說：『如果有人，分別淫慾、愚癡和真道，這個人就遠離佛，就像天和地一樣遙遠。』由此可知，多聞，有所得見，與乞丐相近，遠離佛道。雖然自以為得意，卻不忘記追求名利，比世俗之人更甚。他們墮入偏執，這是顯而易見的。現在我的學徒，與他們截然不同，不追求名利，拋棄世俗之事，深信佛法，專求寂靜，只喜歡隨順自己的能力修心潔行。由此可以驗證，我們所理解的不是邪見而是正見。而且執著于『有』叫做『增』，執著于『無』叫做『損』，我們所追求的宗旨，是有和無都拋棄，空空蕩蕩，沒有執著，以此作為觀照的對象。觀照的狀態是這樣，怎麼會有什麼禍患呢？』回答說：『那些追逐名利的人，背離正道而趨向世俗，他們失去正理，有什麼值得可惜的呢？本來可以斷絕世俗的束縛而走向正道，卻像服藥反而生病一樣，真是令人傷心。而且，覺察到自己迷惑的人，不是大迷惑；知道自己愚昧的人，不是極度愚昧。』即使你的心行，不違反法相（諸法的實相），確實不誹謗、不否定依他起性（緣起性）的道理，因此，不執著于『有』，也不墮入『無』，你自己遠離了邊見，玄妙地契合了中道，不在他們那一類人之中，怎麼會突然跳到他們那邊去呢？雖然你自以為是。
【English Translation】 English version Do not give rise to empty views, even as small as a hair's breadth. Due to these two reasons, (such a person) is at the very bottom, yet does not understand, giving rise to increased arrogance (thinking one has attained what one has not). It's like a lowest-ranking Shami (novice monk) thinking he is superior to the Abbot. This is called taking the low for the high, truly foolish! The second type of foolish person believes that the Buddha's path is vast and boundless, without obstruction, without direction, never having a fixed basis, yet omnipresent. Therefore, it is said, 'All other doctrines are the Buddha's doctrines.' The teachings of all schools, none are not (Buddhist principles). The eighty-four thousand Dharma doors, all can lead to truth. But they themselves have shallow knowledge, clinging to narrow views. Those who share their views are considered correct; those who differ are deemed completely wrong. It's like someone looking at the sky through a reed pipe, thinking that all who do not look through the pipe are not seeing the blue sky. This is called slandering the many with limited knowledge, truly foolish! Someone asks: 'The scriptures say, like a poor beggar counting the treasures of others day and night, yet unable to enjoy them. The learned are also like this.' It also says: 'If someone distinguishes between lust, ignorance, and the true path, that person is far from the Buddha, like heaven and earth are distant.' From this, it is known that much learning, having some understanding, is close to a beggar, far from the Buddha's path. Although self-satisfied, they do not forget to pursue fame and profit, even more so than worldly people. They fall into bias, which is obvious. Now my disciples are completely different from them, not pursuing fame and profit, abandoning worldly affairs, deeply believing in the Buddha's Dharma, seeking only tranquility, only enjoying cultivating the mind and purifying conduct according to their ability. From this, it can be verified that what we understand is not a wrong view but a correct view. Moreover, clinging to 'existence' is called 'increase,' clinging to 'non-existence' is called 'decrease.' The principle we pursue is to abandon both existence and non-existence, empty and without attachment, taking this as the object of contemplation. The state of contemplation is like this, how can there be any calamity?' The answer is: 'Those who pursue fame and profit, turning away from the right path and towards the worldly, they lose the right principle, what is there to regret? Originally able to sever worldly bonds and walk the right path, but like taking medicine and becoming ill instead, it is truly sad. Moreover, those who realize their own delusion are not greatly deluded; those who know their own ignorance are not extremely ignorant.' Even if your mind and conduct do not violate the Dharma characteristics (the true nature of all phenomena), and indeed do not slander or deny the principle of dependent origination (the nature of arising from conditions), therefore, not clinging to 'existence' and not falling into 'non-existence,' you yourself are far from biased views, mysteriously in accord with the Middle Way, not among those people, how could you suddenly jump over to their side? Although you are self-righteous.
于中。而非於他者。還墮邊執。猶非凈智。如經偈云。不肯受他法。是名愚癡人。諸有戲論者。皆是大愚人。若依自是見。而生諸戲論。設此為凈智。無非凈智者。設使子之見解。墮惡取空。誹撥緣有。亦撥其無。最極損減。而不自覺者。唯子最遠於道。乃還近於乞兒。如乞兒云。多寶者富。少財者貧。我無多寶。亦無少財。蕭然無據故。我非貧。今子所言與彼同焉。是知。無多無少者。最極貧窮也。撥有撥無者。最極損減也。然至道昏昏。是非莫分。心行密密。得失難別。唯有宿殖善根。稟性質直。深伏我慢。近善知識者。仰依聖典。以為心鏡。自內審觀。熟微心行。若能如是之人。幸治惡取空病。向說諸佛所不化者。為欲令彼自內驚改。是故還為諸佛所化。以不化言。使自化故。問若欲於此自察心病。依何等典。最為明鏡。答如深密經言。若諸有情性。非質直。非質直類。雖有力能思擇廢立。而復安住自見取中。聽聞甚深密意之說。而無力能如實解了。于如是法。雖生信解。而於其義。隨言執著。謂一切法。決定皆無自性。決定不生不滅本來寂靜。自性涅槃。由此因緣。於一切法。獲得無見及無相見。由是見故。撥一切相。皆為無相。誹撥諸法三種性相。何以故。由有依他起相及圓成實相故。故遍計所執相。方可
施設。若於二相。見為無相。彼亦誹撥遍計所執相。是故。說彼誹撥三相。彼雖於法起信解故。福德增長。然于非義。起執著故。退失智慧。智慧退故。退失廣大無量善法。瑜伽論云。如有一類。聞說難解空性相應。未極顯了密意趣義。甚深經典。不能如實解所說義趣。起不如理虛妄分別。由不巧便。所引尋思。起如是見。立如是論。一切唯假。是為真實。若作是觀。名為正觀。彼于虛假所依所處。實有唯事。撥為非有。是則一切虛假皆無。何當得有一切唯假。是為真實。由此道理。彼于真實。及與虛假。二種俱謗。都無所有。當知。是名最極無者。如是無者。一切有智同梵行者。不應共住。世尊依此密意。說言。寧如一類起我見者。不如一類惡取空者。云何名為惡取空者。謂有沙門或婆羅門。由彼故。空亦不信受。於此而空。亦不信受。如是名為惡取空者。何以故。由彼故空。彼實是無。於此而空。此實是有。由此道理。可說為空。若說一切都無所有。何處何者。何故名空。亦不應言由此於此即說為空。是故名為惡取空者。乃至廣說。且止傍論。還結本宗。持犯輕重略相如前。次第二明持犯淺深者。乘前所說贊毀之戒。以顯持犯淺深之相。如多羅戒本云。常代眾生。受加毀辱。惡事自向己。好事與他人。若自讚揚己
德。隱他人好事。令他受毀辱者。是為波羅夷罪。依此一文。淺深解何者。下士聞之。齊言取解。自毀讚他。必是福業。自讚毀他。定為犯罪。如是一向隨言取故。將修其福。福行少而罪業多。欲舍其罪。卻罪一而除福三。是謂淺識持犯過也。上士聞之掬解意趣。舉一隅。便以三隅。而變就一文。每用四句而判。由是審別無所濫故。無福而遺。無罪而辨。是謂深解持犯德也。言四句而判者。或有自毀讚他。是福自讚毀他是罪。或有自毀讚他是罪。自讚毀他是福。或有若毀贊若贊毀。或罪或福。或有非毀贊非贊毀。或福或罪。第一句者。如人深愍眾生受辱。欲引他所受辱向己。推自所應受榮與他。此意自毀讚他。是福。若欲自受其榮。令他受辱。此意自讚毀他。是罪。第二句者。如知時世風俗所習多。憎自讚毀他之人。每敬自謙揚他之士。又知毀彼彼必呰我。我若讚他他還美我。由此知故。巧求自高。自毀讚他。是為重罪。若知他人所執非理。可舍。自內所解是道。應修直欲建立佛法。饒益有情。自讚毀他。是為大福。第三句者。如有一類性。多誑偽。為欲誑惑世間諸人。凌他所長。覆自所短。由此意故。作矯亂言。毀己小長為過。讚他所短為功。揚己多短為德。抑他所長為失。又有一類。稟性質直。為欲開導世間諸人
【現代漢語翻譯】 現代漢語譯本： 德。隱藏他人好事，使他人遭受譭謗侮辱，這是波羅夷罪（Parajika，斷頭罪）。依據這一段文字，淺顯和深刻的理解是什麼呢？ 下士聽到這些，就按照字面意思理解，認為自我貶低讚揚他人，一定是積福的善業；自我讚揚譭謗他人，一定是造罪的惡行。像這樣一味地按照字面意思理解，想要修福，結果善行少而罪業多；想要捨棄罪過，卻捨棄了一個罪過，反而除掉了三種福德。這就是淺薄的認識，持戒和犯戒的過失。 上士聽到這些，就深入理解其中的意趣，舉一反三，將一個文句變化出多種含義。每次用四句來判斷，因此能夠審慎辨別，不會有所疏漏，不會遺漏福德，也不會錯判罪過。這就是深刻的理解，持戒和犯戒的功德。 所說的用四句來判斷，或者有自我貶低讚揚他人是福德，自我讚揚譭謗他人是罪過；或者有自我貶低讚揚他人是罪過，自我讚揚譭謗他人是福德；或者有既貶低又讚揚，或者既讚揚又譭謗，可能是罪過，也可能是福德；或者有非貶低也非讚揚，非讚揚也非貶低，可能是福德，也可能是罪過。 第一種情況，比如有人深深憐憫眾生遭受侮辱，想要將他人所受的侮辱轉移到自己身上，將自己本應享受的榮耀推讓給他人，這種心意是自我貶低讚揚他人，是福德。如果想要自己享受榮耀，讓他人遭受侮辱，這種心意是自我讚揚譭謗他人，是罪過。 第二種情況，比如知道當今世俗風氣，大多憎恨自我讚揚譭謗他人的人，總是尊敬自我謙虛讚揚他人的人。又知道譭謗他人，他人必定會詆譭我；我如果讚揚他人，他人也會讚美我。因為知道這些，巧妙地追求自我抬高，自我貶低讚揚他人，這是嚴重的罪過。如果知道他人所堅持的並非真理，可以捨棄，自己內心所理解的是正道，應該修行，只想建立佛法，饒益有情眾生，自我讚揚譭謗他人，這是巨大的福德。 第三種情況，比如有一類人，大多虛偽狡詐，爲了欺騙迷惑世間眾人，掩蓋他人的優點，掩飾自己的缺點，因為這種心意，做出虛假的言語，貶低自己微小的優點為過失，讚揚他人微小的缺點為功德，宣揚自己眾多的缺點為美德，壓制他人眾多的優點為過失。又有一類人，秉性正直，爲了開導世間眾人。
【English Translation】 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.
。識善別惡。舍罪修福。由斯志故。直言無僻。見自惡。而必呰。聞他善。而即嘆。覺己德。而還褒。知彼罪而直貶。前人毀讚揚抑。直是誑諂之罪。后士呰嘆褒貶。併爲忠直之福也。第四句者。如有高士性。是弘懿放神苞樸。不知端兒。混禍福。而歸一。忘彼我。為無二。其神常樂。游是處故。亦不自毀讚他。亦不自揚抑彼。又有下愚稟性鈍樸。莫知是非。難別菽麥。不識善之為善。不了惡之為惡。其意常昏。忘憎愛故。亦無自謙美他。復無自褒貶他。此為下愚渾鈍之罪。彼是上智純樸之福也。是謂四句以。判罪福。依前兩句。則福業變作重患。罪行更為大善。尋后二句。則誑語。與忠談無隔。上智。共下愚同跡。是知。行者持犯之要。只應微察自之得失。不可輒判他之德患。持犯淺深意趣然矣。第三明究竟持犯者。雖依如前所說法門。能識輕重之性。兼知淺深之狀。而於戒相。不如實解。于罪非罪。未離二邊者。不能究竟持而無犯。不趣清凈戒波羅蜜。其故何耶。然戒不自生。必托眾緣。故決無自相。即緣非戒。離緣無戒。除即除離。不得中間。如是求戒。永不是有。可言自性。不成就故。而托眾緣。亦不無戒。非如兔角。無因緣故。如說戒相。罪相亦爾。如戒罪相。人相亦然。若於此中。依不是有。見都無者。
【現代漢語翻譯】 現代漢語譯本：能夠辨別善惡，捨棄罪惡而修習福德。因為有這樣的志向，所以說話坦率正直，沒有偏頗。看到自己的缺點，必定會自我責備；聽到他人的優點，立刻讚歎。察覺到自己的優點，反而自我謙遜；知道他人的罪過，就直接指出。前人如果譭謗他人而讚揚自己，或者抬高自己而貶低他人，這都是虛偽諂媚的罪過。後人如果責備自己而讚歎他人，或者貶低自己而讚揚他人，這都是忠誠正直的福德。第四種情況是，如果有人具有高尚的品格，是弘揚懿德，放任精神，保持純樸，不知道區分好壞，把禍福混為一談，忘卻彼此的差別，認為一切都是無二的。他們的精神常常快樂，因為他們游心於這種境界。所以他們既不自我譭謗也不讚揚他人，既不抬高自己也不貶低他人。還有一種人是下愚之人，天性遲鈍愚笨，不知道什麼是對是錯，難以分辨豆子和小麥，不認識什麼是善，也不瞭解什麼是惡。他們的心意常常昏昧，因為他們忘記了憎恨和喜愛。所以他們既不自我謙虛也不讚美他人，既不自我讚揚也不貶低他人。這是下愚之人渾渾噩噩的罪過，而前者是上智之人純真樸實的福德。這就是用這四句話來判斷罪福。如果依據前面的兩句話，那麼福德也會變成嚴重的禍患，罪行反而會變成極大的善事。如果探究後面的兩句話，那麼虛假的言語和忠誠的談論沒有區別，上智之人與下愚之人行為相同。由此可知，修行人持戒和犯戒的關鍵，只在于細微地觀察自己的得失，不可以輕易地判斷他人的德行和過患。持戒的深淺，意趣就在這裡了。第三部分說明究竟的持戒和犯戒。即使依據前面所說的法門，能夠認識到戒律的輕重性質，並且知道戒律的深淺狀態，但是對於戒相，如果不能如實地理解，對於什麼是罪、什麼不是罪，如果不能離開二邊的執著，就不能究竟地持戒而沒有犯戒，也就不能趨向清凈的戒波羅蜜（戒的圓滿）。這是什麼原因呢？因為戒律不是自己產生的，必定要依靠眾多的因緣。所以絕對沒有自性。依靠因緣而產生的就不是戒，離開因緣就沒有戒。除了依靠和離開之外，沒有中間狀態。像這樣去尋求戒，永遠不能說是實有，因為沒有自性成就的緣故。但是依靠眾多的因緣，也不能說沒有戒，因為它不像兔角一樣，沒有任何因緣。正如所說的戒相，罪相也是這樣。正如戒相和罪相，人相也是這樣。如果對於這些，依據『不是實有』的觀點，看到一切都是空無的，
【English Translation】 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,
雖謂無犯。而永失戒。誹撥戒之唯事相故。又於此中。依其不無。計是有者。雖曰能持。持即是犯。違逆戒之如實相故。菩薩修戒。則不如是。雖不計有能持所持。而不誹撥戒之唯事。是故終無失戒巨過。雖不見無罪與非罪。而不違逆戒之實相。是故永離犯戒細罪。由是巧便深智方便。永忘三輪。不墮二邊。方趣具足戒波羅蜜。如經言。罪。非罪。不可得故。應具足戒波羅蜜。戒本云。戒光從口出。有緣。非無因。非色。非心。非有。非無。非因果法。諸佛之本原。菩薩之根本。此中言戒光者。為顯戒之與光。無二無別。明凈雜染同一味故。故緣戒光。顯戒實相。戒無自性。必藉他緣故。曰有緣。有緣之言。非據是有。直顯不無其所從因。故曰非無因。非無因戒性。非質礙。亦非緣慮。故曰非色非心。雖非色心。而離色心。永不可得。雖不可得。而非無戒。故曰非有非無。雖非無戒。而離果。無因。離因。無果。故曰非因果法。戒為因性。雖不可得。而諸佛果。必藉戒因。故言諸佛之本原也。戒為果性。雖不可得。而戒要藉菩提心因。故言菩薩之根本也。問戒相如是。甚深難解。解之尚難。況乎修行。故知。如前所說行相。唯是大地菩薩所修。不關諸新發意所行。答經中。正答如汝問。言菩薩從初發意已來。常行無所
【現代漢語翻譯】 現代漢語譯本：即使（自）認為沒有違犯（戒律），實際上卻永遠失去了戒體，這是因為誹謗和否定了戒律僅僅是外在形式的緣故。此外，對於戒律，如果有人執著于『並非完全沒有』，而認為『實實在在存在』，即使口頭上說能夠持戒，他的持戒實際上就是犯戒，因為這違背了戒律的真實相狀。菩薩修持戒律，則不是這樣。雖然不執著于能持戒的我，以及所持的戒條，但也不會誹謗和否定戒律的外在形式。因此，最終不會有失去戒體的巨大過失。雖然不見有所謂的『無罪』和『非罪』，但也不會違背戒律的真實相狀。因此，永遠遠離違犯戒律的細微罪過。由此，憑藉巧妙的智慧和方便，永遠忘卻能持、所持、持戒的三輪體空，不落入有和無的二邊，才能趨向于圓滿具足戒波羅蜜（Paramita，到彼岸）。如經文所說：『罪和非罪，都是不可得的』，所以應當圓滿具足戒波羅蜜。戒本上說：『戒光從口中發出，有緣起，並非沒有原因。它非物質（色），非精神（心），非存在（有），非不存在（無），非因果之法。是諸佛的本源，是菩薩的根本。』這裡所說的『戒光』，是爲了顯示戒律與光明，沒有兩樣，沒有差別，清凈和雜染都是同一體性。所以，緣于戒光，可以顯現戒律的真實相狀。戒律沒有自性，必須依靠其他因緣才能生起，所以說『有緣』。說『有緣』，並不是說戒律實實在在存在，而是直接顯示它並非沒有其所從來的原因，所以說『非無因』。這非無因的戒性，不是物質性的阻礙，也不是精神性的緣慮，所以說『非色非心』。雖然不是物質和精神，但離開物質和精神，永遠不可得。雖然不可得，但並非沒有戒律，所以說『非有非無』。雖然並非沒有戒律，但它遠離果，沒有因；遠離因，沒有果，所以說『非因果法』。戒律作為因的性質，雖然不可得，但諸佛的果位，必須依靠戒律這個因，所以說它是『諸佛的本源』。戒律作為果的性質，雖然不可得，但戒律需要依靠菩提心（Bodhi-citta，覺悟之心）這個因，所以說它是『菩薩的根本』。問：戒相是這樣的甚深難解，理解它尚且困難，更何況修行呢？所以知道，像前面所說的修行方式，只是大地菩薩所修的，與新發菩提心的人無關。答：經文中，正是回答你所問的問題，說菩薩從最初發菩提心以來，常常行無所著。
【English Translation】 English version: Even if one claims to have 'no transgression,' one actually loses the precepts forever, because of slandering and denying that the precepts are merely external forms. Furthermore, regarding the precepts, if someone clings to 'not entirely non-existent' and considers them to 'actually exist,' even if they verbally claim to uphold the precepts, their upholding is actually a transgression, because it contradicts the true nature of the precepts. Bodhisattvas (enlightenment being) cultivate precepts differently. Although they do not cling to the 'I' who upholds the precepts, nor to the precepts being upheld, they also do not slander or deny the external forms of the precepts. Therefore, there is ultimately no great fault of losing the precepts. Although they do not see so-called 'non-sin' and 'non-non-sin,' they also do not contradict the true nature of the precepts. Therefore, they are forever free from subtle transgressions of the precepts. Thus, through skillful wisdom and expedient means, they forever forget the emptiness of the three wheels (the giver, the receiver, and the gift), and do not fall into the two extremes of existence and non-existence, only then can they approach the perfection of the complete precepts, Paramita (to the other shore). As the sutra says, 'Sin and non-sin are both unattainable,' therefore one should perfect the Paramita of the precepts. The Vinaya (monastic rules) states: 'The light of the precepts emanates from the mouth, it has conditions, it is not without cause. It is neither material (rupa), nor mental (citta), neither existent (asti), nor non-existent (nasti), neither a cause nor an effect. It is the origin of all Buddhas, the root of all Bodhisattvas.' The 'light of the precepts' mentioned here is to show that the precepts and light are not two different things, there is no difference, purity and impurity are of the same nature. Therefore, by focusing on the light of the precepts, one can reveal the true nature of the precepts. The precepts have no inherent nature, they must rely on other conditions to arise, therefore it is said 'having conditions.' Saying 'having conditions' does not mean that the precepts actually exist, but directly shows that they are not without a cause from which they arise, therefore it is said 'not without cause.' This non-causeless nature of the precepts is neither material obstruction nor mental deliberation, therefore it is said 'neither material nor mental.' Although it is neither material nor mental, it is forever unattainable apart from material and mental. Although unattainable, it is not without precepts, therefore it is said 'neither existent nor non-existent.' Although it is not without precepts, it is separate from effect, without cause; separate from cause, without effect, therefore it is said 'neither cause nor effect.' The precepts as the nature of cause, although unattainable, the fruit of all Buddhas must rely on the cause of the precepts, therefore it is said that it is 'the origin of all Buddhas.' The precepts as the nature of effect, although unattainable, the precepts need to rely on the cause of Bodhi-citta (mind of enlightenment), therefore it is said that it is 'the root of all Bodhisattvas.' Question: The appearance of the precepts is so profound and difficult to understand, understanding it is already difficult, let alone practicing it? Therefore, it is known that the practice methods mentioned earlier are only practiced by the Bodhisattvas of the great earth, and have nothing to do with those who have newly aroused the mind of enlightenment. Answer: In the sutra, it is precisely answering your question, saying that Bodhisattvas, from the very beginning of arousing the mind of enlightenment, constantly practice without attachment.
得法。因無所得法。故修佈施持戒。乃至因無所得法。故修智慧。此答意者。若使彼行。由未曾修。難可行故。今不修者。今不習故。后亦不修。如是久久。彌在其難。故令從初仰習其難。習行漸增。轉成其易。是謂新行發趣大意。究竟持犯。略明如是。
仰依聖典了義文 粗述戒藏開要門 普為法界燃一燈 愿用傳燈周十方 四句三聚戒圓滿 六意五修為成辨 遠離二邊滅諸罪 等餐一味遊方外
持犯要記一卷
寬元二甲辰十一月二十四日摸功畢。
勸進大安寺僧信忍
般若寺轉法輪藏
寬永十六之天南京遊學之時以東大寺上生院古本書寫旃冀令律燈傳諸無窮矣。
寓泉涌小比丘記焉
【現代漢語翻譯】 現代漢語譯本： 獲得佛法。因為沒有獲得任何固定的佛法，所以才修行佈施、持戒，乃至因為沒有獲得任何固定的佛法，所以才修習智慧。這個回答的意思是：如果讓他們修行，因為從未曾修習過，所以覺得困難而難以實行。如果現在不修習，因為現在不習慣，以後也不會修習。這樣長久下去，困難會更加嚴重。所以讓他們從一開始就勉力學習那些困難的事情，隨著習行的逐漸增加，就會轉變成容易的事情。這就是所謂的新修行發起的大意。關於究竟的持戒和犯戒，大致說明如上。
仰仗依據聖典了義的文字，粗略地敘述戒律之藏的開啟要門，普遍地為法界點燃一盞明燈，愿用這盞燈傳遞到十方世界。四句三聚戒得以圓滿，六意五修行得以成就辨明，遠離斷常二邊，滅除各種罪過，平等地品嚐同一法味，游于方外。
《持犯要記》一卷
寬元二年甲辰十一月二十四日摹寫完畢。
勸進大安寺僧 信忍
般若寺轉法輪藏
寬永十六年于天南京遊學之時，以東大寺上生院的古本書寫，愿旃冀令律的燈火永遠傳承下去。
寓泉涌小比丘 記
【English Translation】 English version: Attaining the Dharma. Because there is no Dharma to be attained in a fixed manner, one practices generosity (佈施, bùshī), upholding the precepts (持戒, chíjiè), and even because there is no Dharma to be attained in a fixed manner, one cultivates wisdom (智慧, zhìhuì). The meaning of this answer is: if they are made to practice, because they have never practiced before, they find it difficult to implement. If they do not practice now, because they are not accustomed to it now, they will not practice in the future either. As time goes on, the difficulty will become even greater. Therefore, let them strive to learn those difficult things from the beginning. As the practice gradually increases, it will become easier. This is the general idea of initiating new practice. The ultimate upholding and violation of precepts are roughly explained as above.
Relying on the definitive meaning of the sacred texts, I roughly describe the opening of the essential gate of the treasury of precepts, universally lighting a lamp for the Dharma realm, and wishing to use this lamp to transmit it to the ten directions. The four-line three-aggregate precepts are perfected, the six intentions and five cultivations are accomplished and discerned, staying away from the two extremes of permanence and annihilation, eliminating all kinds of sins, equally tasting the same Dharma flavor, and wandering beyond the mundane.
《Essential Notes on Upholding and Violating Precepts》, one volume
Completed copying on the 24th day of the 11th month of the year Jia Chen (甲辰) of the Kan'en (寬元) era.
Encouragement from the monk Xin Ren (信忍) of Da'an Temple (大安寺)
Rotating the Dharma Wheel Treasury at Prajna Temple (般若寺)
In the 16th year of Kan'ei (寬永), while studying in Tiannan (天南) (Nanjing), I wrote this based on an old book from Jōshōin (上生院) at Todai-ji (東大寺), wishing that the lamp of the Chanjiling (旃冀令) Vinaya will be transmitted endlessly.
Recorded by a small Bhiksu (比丘) residing at Quanyong (泉涌)