梵網經菩薩戒本疏 6.210

6.210

八、釋文者，文中有三：一、制非儀，二、教正則，三、違結犯。前中「悲心」是化眾生因，故教常起也。「貴人」多慢，故偏舉之。三、非儀有三：坐己立，二、人高己下，三、人在座己在非座。此中高座具後二也，並可知。二、「若說法」下，明教正則。於中五事：一、置法師於高座；二、供之以香花；三、聽者居下坐；尊敬如父母；五、領受其教，如事火梵志。《攝論》云：「若人戒足雖羸劣，而能說法利多入，如佛世尊應供養，受彼所說故相似。」又經云：「有知法者，若老若少，皆應供養，如事火婆羅門。」三、「其說法者」下，明違制結犯。不如有三種：一、身儀，謂立等；二、念，謂求名利等；三、語業，謂非法說法，法說非法，及世俗言詞等。又《智論》中唯說諸行法及實相法，方為法施，餘皆非也。

Eighth, explaining the text: in the text there are three [parts]: 1. prohibiting improper etiquette, 2. teaching the correct standards, 3. adjudicating the offense upon violation. In the first, the 'compassionate mind' is the cause for transforming sentient beings, hence one is taught to arouse it constantly. 'Nobles' are often arrogant, hence they are specifically singled out. Improper etiquette is of three kinds: [the other] sits while oneself stands; second, the person is high while oneself is low; third, the person is on a seat while oneself is not on a seat. Here, a high seat contains the latter two, and all can be known. 2. From 'when preaching the Dharma' downward, it clarifies teaching the correct standards. Therein are five matters: 1. placing the Dharma master upon a high seat; 2. offering incense and flowers to him; 3. the listeners occupying lower seats; 4. venerating him like parents; 5. receiving his teachings like the fire-serving brahmacārins. The She dasheng lun says: 'Although a person’s feet of morality be frail and weak, if he can preach the Dharma and bring many to benefit, he should be venerated like the Buddha, the World-Honoured One, for by receiving what he expounds one becomes similar [to the Buddha].' Furthermore, a sūtra says: 'If there is someone who knows the Dharma, whether old or young, all should make offerings to him like the fire-serving brāhmaṇas.' 3. From 'as for the one preaching the Dharma' downward, it clarifies the violation of the prescription and the adjudication of the offense. Non-accordance is of three kinds: 1. bodily deportment, namely standing and so forth; 2. thought, namely seeking fame, gain, and so forth; 3. verbal action, namely preaching what is non-Dharma as Dharma, preaching Dharma as non-Dharma, as well as worldly words and phrases, and so forth. Furthermore, in the Dazhidulun, only expounding the dharmas of all conditioned phenomena and the dharma of true reality constitutes the gift of Dharma; all the rest are not.