戒是戒自己，求忏悔即是戒。
The purpose of the precepts is to remind us to be alert of our own thoughts and conduct. When we repent over any and every transgression, we are keeping the precepts.
守戒不是执着〔戒相〕，把自己绑得紧紧的，与大众格格不入，看这样不行，看那样也不行，结果反而心生烦恼。而是要把握到戒的精神，身、口、意三业清净才是最重要。也就是无论做什么事都要慈悲、方便，所谓〔慈悲为本，方便为门。〕这两条若照顾好，比较不会犯戒。
When we say keeping the precepts, we do not mean that we should cling to the "form" of precepts, i.e. adhere to the precepts word for word. If we take such a literal approach, not only will we put ourselves in a straitjacket, but also will we be at odds with the rest of the world. We will become judgmental and are prone to find fault with others thereby increase our own vexations. Therefore, the key is to observe the quintessence of the precepts, i.e., purify our deed, words, and thoughts through keeping them. Basically, we should "be kind and compassionate to all beings while providing them with expedient guidance for practice." Whatever we do, observing this principle will safeguard us against possible breach of the precepts.
受戒是在受持〔忍辱〕，如果耳朵听到别人骂你、刺激你，你能不起烦恼，不犯过失，那就是戒。
Keeping the precepts means practicing forbearance. If we can be free of agitation, vexation, and violent reaction while listening to an insult or accusationagainst us, we are keeping the precepts.
受戒是戒自己的心，不是戒别人。当我们起了坏念头时，种在我们八识田中这个无色相的戒体，会浮现出来而发挥作用，制止我们不可以违犯戒律。所以要〔以戒为师〕，持戒庄严才能与般若相应。
The purpose of taking the precepts is to safeguard our own minds, not to use the precepts on the others. After we take the precepts, the formless precept body dwelling in the field of our eighth vijnana will come forth to prevent us from breaching them. Therefore, we should use the precepts as our mentor and solemnly keep them so that our minds can be in accord with prajna （wisdom）.
受戒是要戒自己的行为， 不是受那几个戒疤后，以戒的尺度去指摘别人的过错；否则自己造口业，反而先犯戒了。
The purpose of taking the precepts is to guard our own behavior, rather than using the criteria to find fault with others. Otherwise, we will be creating negative karma through our words, which is a breach of the precepts in itself.
受了戒之后，才真正是修行的开始，要〔以戒为师〕，实地去行。
Taking the precepts is the beginning of true determined practice. We should use the precepts as our mentor and practice accordingly.
五戒里面以杀生和妄语较容易犯，其中这个妄语戒就要小心！一句话讲出去可以成就别人，也可以害人，讲好话别人听了会高兴，讲坏话别人听了会生气，这边讲来那边讲去，都是造口业。与人争论吵架也会使人散乱心。所以〔菩萨畏因， 众生畏果〕， 我们修行人在这〔因〕的方面要用心去体会。像事情未做以前， 菩萨就知道什么情况下会造什么〔因〕， 所得〔果〕又是什么， 因此绝不会去犯。但芸芸众生就不一样了， 总是说：〔哎！ 早知道这样， 我就不去做！〕等你知道已经太迟了。所以佛陀所制的戒律、经典也是在这因果道理上，指引我们去修行，修得这些，因果才会圆满。
Among the five basic precepts, the most commonly violated ones are killing and lying. And we should pay special attention to the precept against lying, either as a slander, false boasting, or deception. What we say can help as well as destroy others. Kind words please people, vicious ones hurt; but most words exchange dare gossip that can only create karma of words. Quarrelling or debating with others will also make our minds scattered and restless. That is why "bodhisattvas are fearful of causes, sentient beings, retributions." We practitioners should also pay particular attention to comprehending this emphasison "causes". Bodhisattvas can foresee the cause and effect of some moves hence will never take any action that can lead to harsh retribution. But most people regret only after they have tasted the bitter fruits of their misconduct. That is why it is always too late when they sigh: "had I known the consequences, I would never have done such and such things!" Therefore, the basic principal Sakyamuni Buddha expounded for our guidance in the precepts and sutras is the law of causality. Only by closely observing this principal will the results of our deeds be satisfactory.
------Translated from Analects of Master Kuang-chin（编译自《广钦老和尚开示录》）
