梵網經菩薩戒本疏 3.59

3.59

第十、釋文者，就第一舉過正制中二：先舉過亦二：初、犯位，謂自作教他，准前亦應有四，同前略故也。二、犯相，四犯同前，亦同三釋，略無自讚，理應具有四。一、約能者：貪慢等為因；二、名利等為緣；三、巧設軌摸，成自揚陵彼之則為法；四、常作此事為業。二、約所者，一、不正讚毀但說彼因，遂令自德顯揚他人被毀，故云因也；二、毀他種族等故云緣，自讚亦爾；三、毀他所依法等故云法；四、毀他所依業等故云業，自讚亦爾。三、合辨者，一、內因，二、外境，三、加毀，四、成業，自讚亦爾。上來舉過竟。准上此中合有第二正制文，應云「一切不應自讚毀他」，又略不具也。第三、「而菩薩」下明所應行，亦是釋上立制所由，謂佛故制不自讚毀他，以諸菩薩法合代他受於加毀，若不代受已乖菩薩行，況更自加毀，違害定誠深，故結重科，文意如此。於中非理陵欺名加毀，令其恥報為辱。又菩薩為眾生發菩提心，決令眾生捨惡使盡，是故眾生惡事是菩薩所有，以攝是已任故，已為眾生修善根故，是故己善根並他有，故須與他也。第四、「若自揚」下非理違犯，並可知。

Tenth, in explaining the text, within the first part, citing the fault to establish the formal prohibition, there are two: first, citing the fault, which also has two. First, the ranks of transgression: namely, doing it oneself or causing others to do it; by analogy with the preceding, there should also be four, but they are omitted here as above. Second, the marks of transgression: the four transgressions are the same as before, and likewise correspond to the three explanations; praising oneself is omitted in the text, but in principle all four should be present. 1. Regarding the agent: greed, arrogance, etc., are the cause; 2. fame, profit, etc., are the conditions; 3. skillfully devising methods to carry out the praise of oneself and disparagement of the other is the method (dharma); 4. constantly performing this action is the karma. 2. Regarding the object: 1. not directly praising or disparaging, but merely speaking of their causes, thereby causing one's own virtues to be praised and the other person to be disparaged, hence called "cause"; 2. disparaging the other's clan, lineage, etc., is called "condition", and praising oneself is also like this; 3. disparaging the dharma upon which the other relies, etc., is called "method" (dharma); 4. disparaging the deeds (karma) upon which the other relies, etc., is called "karma", and praising oneself is also like this. 3. Synthesizing the analysis: 1. internal cause, 2. external object, 3. inflicting disparagement, 4. completing the karma; praising oneself is also like this. The above concludes citing the fault. By analogy with the above, there should be a second part here with the text of the formal prohibition, which should say, "In all cases one must not praise oneself and disparage others," but this is also omitted and incomplete. Third, from "Yet a bodhisattva..." downward explains what should be practiced, and also explains the reason for establishing the prohibition above; that is, the Buddha intentionally prohibited praising oneself and disparaging others because the principle of bodhisattvas requires that they should endure inflicted disparagement on behalf of others. If one does not endure it on their behalf, one already goes against the bodhisattva practice, so how much more so if one personally inflicts disparagement oneself! The violation and harm are surely profound, so it is adjudicated as a major offense. Such is the meaning of the text. Therein, unreasonably insulting and oppressing is called "inflicting disparagement"; causing them to suffer a humiliating retribution is called "disgrace." Furthermore, bodhisattvas generate bodhicitta for the sake of sentient beings, determining to cause sentient beings to completely cast aside evil; therefore, the evil deeds of sentient beings belong to the bodhisattva, because gathering them in is [the bodhisattva's] own responsibility. Because [the bodhisattva] has cultivated good roots for the sake of sentient beings, the good roots of oneself entirely belong to the other, and therefore must be given to them. Fourth, from "If [a bodhisattva] praises oneself..." downward discusses the unreasonable transgression; all can be understood.