菩薩戒義疏 2.16

2.16

第一、不敬師友戒。傲不可長，妨於進善，故制。七眾同犯，大小乘俱制。自下諸戒皆有三章：一、標人，謂「若佛子」；二、序事，謂中間所列；三、結罪名，謂輕垢。就序事中或差降不同，三階：一、勸受，二、明應，三、明不應，與十重無異。前明勸受是結戒遠緣，凡舉位人為勸，恐在憍奢縱誕不修戒行，故偏勸王，雖秉法行故，有罪有福。如聖所說，若受得戒，非人防護，福善增多。此階三別：一、舉所勸人，二、正勸令受，三、明受利。下悅鬼神，上匡佛法。有人言：此文屬總勸受戒。若是總勸，何簡高下？偏勸王官者制令恭敬，恐王憍奢故舉為言先也。「既得已」下，第二、明應，應行敬事也。亦有三別：一、序已得戒善，二、應生孝敬，三、出所敬之境。「而菩薩」下，第三、不應生慢。前明應，應行謙卑敬讓師友，自下諸戒皆有此意。

First is the precept against disrespecting teachers and friends. Arrogance must not be allowed to grow, as it hinders progress in wholesomeness; hence it is prohibited. Members of the seven assemblies equally commit it, and it is prohibited in both the Mahāyāna and the Hīnayāna. From here downward, all precepts have three chapters: first, specifying the person, namely "if a child of the Buddha"; second, narrating the matter, namely what is listed in between; third, concluding with the name of the offense, namely a minor defilement infraction. Within narrating the matter, there are varying gradations in three levels: first, exhorting reception; second, explaining what ought to be done; third, explaining what ought not to be done, which is no different from the ten major precepts. The previous explanation of exhorting reception is a remote condition for establishing the precept; wherever persons of rank are mentioned for exhortation, it is out of fear that they will dwell in pride, luxury, and unrestrained indulgence and fail to cultivate precept practices; therefore the king is singled out for exhortation, because even though he upholds the execution of laws, there are offenses and merits. As stated by the holy ones, if one succeeds in receiving the precepts, non-human beings will guard and protect them, and their merits and wholesomeness will multiply. This level has three distinctions: first, presenting the person exhorted; second, directly exhorting them to receive [the precepts]; third, explaining the benefits of reception. Below, it pleases ghosts and spirits; above, it sustains the Buddha's Dharma. Someone says: this text pertains to the general exhortation to receive the precepts. If it were a general exhortation, why distinguish high and low? Singling out kings and officials is to prohibit them and command respect, for fear that kings might be proud and luxurious; hence they are mentioned first. From "having already obtained" onwards is the second: explaining what ought to be done, namely that one ought to practice acts of respect. This also has three distinctions: first, narrating the precept-goodness already obtained; second, that one should generate filial respect; third, identifying the objects of respect. From "and yet a bodhisattva" onwards is the third: one should not give rise to arrogance. The previous part explained what ought to be done: one ought to practice humility and deferential respect toward teachers and friends; from here downward, all precepts carry this intention.