菩薩戒義疏 2.10

2.10

第七、自讚毀他戒，自讚者自稱己功德，毀他者譏他過惡，備二事故重。菩薩與直於他，引曲向己，何容舉我毀他，故得罪。七眾同犯，大小乘俱制。但菩薩利安為本，故讚毀罪重。聲聞不兼物，毀他犯第三篇，自讚犯第七聚。文句同前。此二戒備五緣成重：一、是眾生，二、眾生想，三、讚毀心，四、說讚毀具，五、前人領解。一、是眾生者，一云毀上中二境犯重，毀下犯輕。二云上中二境有菩薩戒者方重，惱彼妨深故。若無戒及下境有戒悉輕，惱妨淺故。二、眾生想，有當有疑有僻，大意同上。三、讚毀心，謂揚我抑他欲令彼惱，若折伏非犯。自非心正是業主，教他兩解：一云同重，二云罪輕。四、說讚毀具者，此經漫云「他人受毀辱」，依律部有八事云云。五、前人領解者，彼人解讚毀之言，隨語語結重。增上犯已失戒後但性罪。前戒制向他說彼過，止八事中犯事，以向無戒人故重。

Seventh is the precept against praising oneself and disparaging others. "Praising oneself" means acclaiming one's own merits. "Disparaging others" means censuring the faults and evils of others. Fulfilling both matters constitutes a major [offense]. A bodhisattva gives what is upright to others and draws what is crooked to oneself; how could one elevate oneself and disparage others? Therefore one incurs an offense. Members of the seven assemblies equally commit it, and it is prohibited in both the Mahāyāna and the Hīnayāna. However, because the bodhisattva takes benefiting and bringing peace [to others] as the foundation, the offense of praising and disparaging is major. The śrāvaka does not attend to others; disparaging others violates the third category (pāyattika), and praising oneself violates the seventh cluster (duṣkṛta). The words of the text are the same as before. These two precepts [of the seventh and eighth] are complete with five conditions to constitute a major offense: first, that it is a sentient being; second, the notion of a sentient being; third, the intention to praise and disparage; fourth, stating the particulars of praise and disparagement; fifth, the other person understands. Regarding the first, that it is a sentient being: one interpretation says that disparaging objects of the upper and middle grades constitutes a major offense, while disparaging those of the lower grade constitutes a minor offense. A second interpretation says that it is major only if those of the upper and middle grades possess the bodhisattva precepts, because disturbing them obstructs what is profound; if they lack the precepts, or are of the lower realm whether with or without precepts, it is in all cases minor, because disturbing and obstructing them is shallow. Second, regarding the notion of a sentient being: there are [the cases of] accurate, doubtful, and mistaken [notions], the general meaning being the same as above. Third, the intention to praise and disparage means elevating oneself and suppressing the other wishing to cause them distress; if it is for the sake of subduing them, it is not an offense. One's own intention is properly the master of the karma; as for instructing others, there are two explanations: one says it is equally major, while the other says the offense is minor. Fourth, stating the particulars of praise and disparagement: this sūtra speaks generally of "others suffering disparagement and humiliation"; according to the Vinaya divisions there are eight matters, and so forth. Fifth, the other person understands: that person understands the words of praise and disparagement, and with each utterance a major [offense] is incurred. After the precept is lost upon committing the aggravated offense, it is merely an inherent offense. The preceding precept prohibited speaking to others of their faults, which is only an offense among the eight matters; because it is spoken to a person without precepts, it is major.