梵網經菩薩戒本疏 3.59

3.59

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.