天台菩薩戒疏 2.3

2.3

初、不敬師長戒。菩薩理應謙卑，敬養一切有情，況於師長輕慢，違行之甚，故制居首。別具四緣：一、是師長，二、知是，三、故起輕慢，四、身心不敬，便犯。就文為三：初標名勸受，次「既得」下示行令持，三、「而菩薩」下止作結犯。初文，國王即人中粟散王也，轉輪即鐵銅等聖王也。鐵輪王一天下，銅輪王二天下，銀輪王三天下，金輪王四天下。文武百官此等貴位，若不受戒，鬼神不護，何以統御蒼生？故勸應先受等。言諸佛歡喜者，順諸佛律儀，義當咸歡喜。次文，言上座等者，僧中上首，善御大眾，亦當師義。和上、阿闍梨，略如前釋。同學上座名大同學，同一正見名為同見，同一行者當名為同行。「而菩薩」下，止作結犯。言憍心等者，自高為憍，輕他曰慢。二名癡，由止孝順故憍慢也。「以自」等者，舉重況輕，應賣身以酬近成之澤，況生輕慢，故結犯也。七寶者，一、金，二、銀，三、瑠璃，四、頗梨，五、赤珠，六、車𤦲，七、瑪碯。百物者，通舉所有也。若不爾者，若不孝順恭敬供養等耳。

First: the precept against disrespecting teachers and elders. In principle, a bodhisattva ought to be humble, reverently providing for all sentient beings; how much more so toward teachers and elders, where slight and arrogance are a severe transgression of conduct? Therefore, this precept is established first. It specifically possesses four conditions: first, they are a teacher or elder; second, knowing them to be such; third, intentionally giving rise to slight and arrogance; fourth, disrespect in body and mind, whereupon the offense is committed. As for the text, it has three parts: first, stating the title and exhorting acceptance; next, from "having already received..." onward, showing practice to enjoin upholding; third, from "Yet a bodhisattva..." onward, prohibiting action and concluding the offense. In the first text, "kings" refers to kings of scattered-grain realms among humans; "wheel-turning [kings]" refers to holy kings of iron, copper, etc. An iron-wheel king rules one world; a copper-wheel king rules two worlds; a silver-wheel king rules three worlds; a gold-wheel king rules four worlds. If those in such noble ranks as civil and military officials do not receive the precepts, ghosts and spirits will not protect them; how could they govern the common populace? Therefore, it exhorts that they should first receive them, and so forth. Regarding "the Buddhas rejoice": by according with the moral discipline of the Buddhas, in principle they should all rejoice. In the next text, regarding "elders" (sthaviras) and so forth: the foremost leaders within the Saṃgha, who skillfully guide the great assembly, also possess the meaning of "teacher". Upādhyāyas and ācāryas have been briefly explained above. Sthaviras who are fellow students are called "great fellow students"; sharing the same right view is called "same view"; sharing the same practice is called "same practice". From "Yet a bodhisattva..." onward, prohibiting action and concluding the offense. Regarding "an arrogant mind", etc.: regarding oneself as superior is conceit (kīla); slighting others is arrogance (māna). Both are called delusion; because of desisting from filial compliance, one is conceited and arrogant. From "taking one's own..." onward, adducing the heavy to illuminate the light: one should even sell one's own body to repay the blessing of approaching realization; how much less should one give rise to slight and arrogance? Hence the offense is concluded. The seven treasures are: first, gold; second, silver; third, lapis lazuli; fourth, crystal; fifth, red pearl; sixth, mother-of-pearl; seventh, agate. "A hundred things" generally adduces all that one possesses. "If not so" means if one is not filially compliant, reverent, offering support, and the like.