[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [梵網經菩薩戒本疏](https://indike.org/pramana/in.bauddha.taisho.1813) › 5.156 # 梵網經菩薩戒本疏 5.156 梵網經菩薩戒本疏 5.156 - **Language:** Classical Chinese ### [5.156](https://indike.org/pramana/in.bauddha.taisho.1813.5.156) 八、釋文者，亦有五：一、自實無知，二、恃妄起慢，三、輕捨有德，四、立禁正制，結犯。初中「始出家」者，創入道淺也。「未有所解」者，於大小乘並未習學，於菩薩學處觸事無知，且舉出家理實在家，亦同斯制也。二、妄恃起慢中，妄恃十事而起十慢：一、聰明慢，謂恃自聰明散動高舉。二、世智慢，謂恃有世智輕於深法。三、高貴慢，謂恃曾任官。四、耆年慢，謂恃己年長不知虛老。五、大性慢，謂恃己剎利諸大姓等。六、高門慢，謂恃己上代簪貴非卑。七、解慢，謂恃解世法或小乘外典。八、福慢，謂恃己曾作諸大福利。九、富慢，謂恃己富有諸財物等。十、寶慢，謂恃己家有金等七寶以生於慢。於此十中攝為六慢三對，初二及七、八是福慧一對，四及九、十是身財一對，餘三是家位一對。於此十中隨持一種以成犯緣，未必一犯要具此十，故云或也。三、「而不諮」下明輕捨有德，於中二：先總明輕捨，二、「其法師」下別釋法師。前中既新出家，恃上諸慢不諮問先學法師經律中義，致令修行觸事無知，過五歲後更結無知罪。俗中學問尚至官僚，況出俗行人本以學業為務，三祇累劫無棄寸陰，今乃起慢捨求，何行成之有也？二、別釋法師中亦二：先顯位卑，後辨德高。前中略舉五事：一、小姓，二、年幼，三、卑門，四、貧窮，此並翻上十中四位應知。五、諸根不具，形殘醜陋。二、「而實」下，辨德高中實有德者，明行德高勝。言「一切經」等者，明智解深遠也。四、「而新學」下，明立禁正制。謂觀其所說，不得觀種姓者，於上五中略舉一位，理實五事俱不得觀，況菩薩受法於羅剎，諸天頂禮於野干，此豈可觀種族耶？五、「而不來」下，明違制結犯。謂略舉第一義，理實通問二諦。又釋佛法望世法，俱為第一義。又釋世諦易知，真諦難了，故令問也。餘文可知。 > Eighth, explaining the text: this also has five parts: first, being personally truly ignorant; second, relying on falsehood to give rise to arrogance; third, slighting and abandoning those who have virtue; fourth, establishing the prohibition as an explicit regulation; \[fifth,\] adjudication of the offense. In the first part, "having just gone forth from the household" refers to having freshly entered the path and being shallow. "Not yet having any understanding" means having not yet practiced or studied either the Mahāyāna or the Hīnayāna, and being utterly ignorant regarding the bodhisattva śikṣāpadas; although it mentions going forth from the household, in principle householders are also subject to this same regulation. Second, regarding relying on falsehood to give rise to arrogance, one falsely relies on ten matters to give rise to ten forms of arrogance: 1. Arrogance of cleverness, which means relying on one's own cleverness to become scattered, restless, and haughty. 2. Arrogance of worldly wisdom, which means relying on possessing worldly wisdom to slight the profound Dharma. 3. Arrogance of high nobility, which means relying on having held official rank. 4. Arrogance of advanced age, which means relying on one's own seniority without realizing one has merely aged in vain. 5. Arrogance of great clan, which means relying on being a kṣatriya or belonging to other great clans. 6. Arrogance of an eminent lineage, which means relying on one's ancestors having been distinguished nobles and not of base status. 7. Arrogance of understanding, which means relying on one's understanding of worldly dharmas, the Hīnayāna, or non-Buddhist texts. 8. Arrogance of merit, which means relying on having performed great works of blessing and merit. 9. Arrogance of wealth, which means relying on one's abundant possession of various commodities and wealth. 10. Arrogance of treasures, which means relying on one's family possessing the seven treasures such as gold, thereby giving rise to arrogance. Within these ten, they are subsumed into six arrogances in three pairs: the first two along with the seventh and eighth form the pair of merit and wisdom; the fourth along with the ninth and tenth form the pair of body and wealth; the remaining three form the pair of family and rank. Within these ten, relying on any single one constitutes the condition for an offense; one does not necessarily have to possess all ten to commit an offense, hence the text says "or." Third, the passage from "and does not inquire" onward explains slighting and abandoning those who have virtue, which has two parts: first, a general explanation of slighting and abandoning; second, from "that Dharma master" onward, a distinct explanation of the Dharma master. In the former, since one has freshly gone forth from the household, one relies on the aforementioned forms of arrogance and does not inquire of senior Dharma masters regarding the meanings in the sūtras and vinaya, causing one's cultivation to be completely ignorant; after five years have passed, an offense of ignorance is further adjudicated. Even in worldly studies, people still attain official ranks, how much more so for practitioners who have transcended the worldly life, whose fundamental duty is the pursuit of learning! For three asaṃkhyeya eons over cumulative kalpas they do not waste an inch of time; if one now gives rise to arrogance and abandons seeking \[the Dharma\], what practice could ever be accomplished? Second, within the distinct explanation of the Dharma master there are also two parts: first, revealing his humble status; later, discerning his lofty virtue. In the former, five matters are briefly cited: 1. A minor clan; 2. Youthful age; 3. A humble lineage; 4. Poverty—these four, one should know, directly reverse the four positions among the ten above; 5. Defective sense faculties, being crippled, disfigured, and ugly. Second, from "and yet truly" onward, in discerning lofty virtue, "truly having virtue" explains that his virtue of practice is lofty and superior. The phrase "all sūtras," etc., clarifies that his wisdom and understanding are profound and far-reaching. Fourth, from "yet the new student" onward, the establishment of the prohibition as an explicit regulation is clarified. It means that one should observe what he says and must not observe his clan and caste; this briefly cites one position among the five above, but in principle none of the five matters may be considered. How much more so when bodhisattvas receive the Dharma from rākṣasas, and the devas bow their heads to a jackal—how could one look at clan and caste? Fifth, from "and does not come" onward, violating the regulation and adjudicating the offense is clarified. This briefly cites the ultimate truth, but in principle the inquiry encompasses both truths. Another explanation is: relative to worldly phenomena, the Buddha's teachings are entirely the ultimate truth. Yet another explanation is: the conventional truth is easy to know, whereas the ultimate truth is difficult to comprehend; therefore, one is commanded to inquire. The rest of the text is clear. > — English (machine translation) (machine translation) - [Previous: 5.155](https://indike.org/pramana/in.bauddha.taisho.1813.5.155) - [Next: 5.157](https://indike.org/pramana/in.bauddha.taisho.1813.5.157) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1813.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1813~en-mt.5.156) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1813.5.156](https://indike.org/pramana/in.bauddha.taisho.1813.5.156) · Pramāṇa