梵網經菩薩戒本疏 3.57

3.57

第八、修治行者，此有三義：一、菩薩常自顯己過，令他聞知，不作一念覆藏之心，恐增長故，慮難滅故。於己功德常不顯說，不起一念耀己之心，恐耗損故，慮不增故。二、菩薩常應於他有情不見其惡，唯見其善，是故忍惡於己，推善與人，心恒清淨，此為常行。問：若自無惡而認，若他無善而推，豈非諂曲而妄語耶？答：自居不足，安得無失？謂無失者，唯佛一人，以累盡故。又他無餘善，猶有佛性，即是真善。若意至此而認推者，非直無諂，亦無妄語，而乃具發無量善根，令戒清淨，故為持也。三、菩薩常應於名聞起處、多利養處，則不居之，以傷害故。論云：利養如霜雹，損功德苗故。又如毛繩，為損甚故，如法得之，尚須遠避。經云：利養交至，遠避三由旬外。況由讚毀非理得耶？是故菩薩理不應為。《護國菩薩經》云：「有四種法應當棄捨：一者菩薩棄捨居家，二者既出家已不貪利養，三者離諸檀越，四者不惜身命。是為四法應當棄捨。」如是准也。

Eighth, cultivating and rectifying practice: this has three meanings: 1. A bodhisattva constantly reveals his own faults himself, causing others to hear and know of them, not conceiving a single thought of concealment, out of fear that they will increase and concern that they will be difficult to extinguish. Regarding his own merits, he constantly does not proclaim or explain them, not conceiving a single thought of showing himself off, out of fear that they will diminish and concern that they will not increase. 2. A bodhisattva should constantly not see evil in other sentient beings, but see only their good; therefore, he bears evil upon himself and attributes good to others, his mind being perpetually pure—this is constant practice. Question: If one has no evil oneself yet acknowledges it, and another has no good yet one attributes it to them, is this not flattery and false speech? Answer: Residing in one's own deficiency, how could one be without fault? To say that one is without fault belongs only to the Buddha alone, because his afflictions are exhausted. Furthermore, even if another lacks other good, they still possess the Buddha-nature, which is true goodness. If one's intention reaches this point in acknowledging and attributing, not only is there no flattery, nor is there false speech, but one fully gives rise to immeasurable roots of goodness, causing the precepts to be pure; therefore it is upholding [the precepts]. 3. A bodhisattva should constantly avoid dwelling where fame arises and where there are many material offerings, because of their harmfulness. A treatise states: 'Material offerings are like frost and hail, because they damage the sprouts of merit.' Furthermore, they are like a hair-rope, because the harm they inflict is severe; even when obtained according to the Dharma, one must still keep far away from them. A sūtra states: 'When material offerings arrive in abundance, avoid them three yojanas away.' How much more so when obtained improperly through praise and disparagement? Therefore, in principle a bodhisattva should not do this. The Sūtra of the Bodhisattva Protecting the Nation states: 'There are four dharmas that should be abandoned: 1. a bodhisattva abandons home life; 2. having gone forth, he does not crave material offerings; 3. he stays away from donors; 4. he does not spare body and life. These are the four dharmas that should be abandoned.' It should be understood in this manner.