梵網經古迹記 2.62

2.62

述曰：初制意者，且孔丘云：「吾有一言可以終身行之，己所不欲勿施於人。」此戒亦爾。雖言讚毀義通一切，菩薩普為饒益有情，正發無上菩提大願，誓處生死受無量苦，反施惡他失壞大乘，所以偏制為根本重。第二釋文中，違犯相者，如經「口自讚毀他」，必有讚毀方重罪故。別讚別毀別得兩輕，猶如別時別取四錢。餘四句等如宗要記。違犯性者，如經「毀他因」至「毀他緣」故。次前及此隨相離間、麁、綺語攝，是即隨應究竟應知。妄語雖通前已制故，略無第三境界事門。然《瑜伽》云：「為欲貪求利養恭敬自讚毀他，是名第一他勝處法。」是即多分以貪究竟。若無所得，但由嫉妬以瞋究竟。第四門者，如經「而菩薩」至「波羅夷罪」。菩薩本願利他為心，引好推惡失壞大乘。若人無道毀菩薩時，如何引惡、好事向他？謂作是念：彼行此事堅固我戒，我若不忍惡在己身。

He states: First, as for the intention behind the enactment: Kong Qiu (Confucius) once said: 'I have a single word that can be practiced throughout one's whole life: Do not do to others what you do not want done to yourself.' This precept is also like this. Although the words 'praising and disparaging' apply generally to all, the bodhisattva universally benefits sentient beings, properly makes the great vow of unsurpassed bodhi, and resolves to dwell in saṃsāra and endure immeasurable suffering; to conversely inflict evil upon others destroys the Mahāyāna, and therefore it is specifically enacted as a fundamental major [precept]. Second, in explaining the text: as for the marks of transgression, it is as the sūtra says: 'with his own mouth praises himself and disparages others,' because there must be both praising and disparaging for it to be a major offense. Praising separately and disparaging separately each incur two minor [offenses], just like taking four coins at separate times. The remaining four phrases and so forth are as in the Zongyao ji. As for the nature of the transgression, it is as the sūtra says, from 'the cause of disparaging others' to 'the condition of disparaging others.' The preceding [precept] and this one are subsumed under divisive speech, harsh speech, and frivolous speech according to their marks, which should be understood as their completion accordingly. Although false speech applies generally, it has already been enacted prior, and so the third door of the objective domain and matter is omitted. However, the Yogācārabhūmi says: 'If, out of desire and craving for gain and veneration, one praises oneself and disparages others, this is called the first pārājika transgression.' That is, it is mostly brought to completion through greed. If nothing is gained, it is brought to completion through anger solely due to jealousy. As for the fourth door, it is as the sūtra says, from 'Yet the bodhisattva' to 'a pārājika offense.' The bodhisattva's primal vow takes benefiting others as the mind; drawing the good to oneself and pushing the bad to others destroys the Mahāyāna. If someone without the path disparages the bodhisattva, how can one take the evil to oneself and direct the good to him? It means generating this thought: 'His doing this solidifies my precepts; if I do not endure it, the evil lies in myself.'