菩薩戒本疏 2.150

2.150

法為開神之摸，特須尊敬。若不如法故護，則於行多虧，故制之令敬。七眾同學，大小不共。文中凡列五種：一、受持，二、讀，三、誦，四、書寫，五、供養。第四中，「剝皮為紙」等者，若得堅心無動者，則應行之。不爾，未必須行。但應作心願為木皮、角、紙、絹等，隨力必須為之。《菩薩地》中於三通制。故彼文云：「若諸菩薩淨戒律儀，於日日中，若於如來，或為如來造制多所；若於正法，或為正法造經卷所，謂諸菩薩索怛攬藏摩怛理迦；若於僧伽，謂十方界已入大地諸菩薩眾。若不以其或小或多諸供養具而為供養，下至以身一拜禮敬，下至以語一四句頌讚佛法僧真實功德，下至以心一清淨心隨念三寶真實功德，空度日夜，是名有犯有所違越。若不恭敬，嬾墮懈怠而違犯者，是染違犯。若誤失念而違犯者，非染違犯。無違犯者，謂心狂亂。若已證入淨意樂地，常無違犯。由得清淨意樂菩薩，譬如已得證淨苾芻，恒時法爾於佛法僧以勝供具承事供養。」《善生經》云：「若作衣服鉢器，先奉上佛，并令父母師長先一受用，然後自服。若上佛者，當以香花贖之。」

The Dharma is the model for awakening the spirit; it especially requires reverence. If one does not properly protect it, then one's practice will be greatly deficient; therefore it is prohibited to compel reverence. The seven assemblies share this practice; it is not shared between the Mahāyāna and Hīnayāna. In the text, five types are enumerated altogether: first, upholding; second, reading; third, reciting; fourth, copying; fifth, making offerings. Under the fourth, as for 'flay your skin for paper' and so forth: if one has attained a firm, unshakable mind, then one should practice it. If not, one does not necessarily have to practice it. One need only form the wish, and use tree bark, horn, paper, silk, and so forth according to one's capacity, which must be done. In the Bodhisattvabhūmi, there is a general prohibition across the three [jewels]. Thus that text says: 'If bodhisattvas possessing the pure precepts and discipline, day after day, fail to make offerings—either to the Tathāgata, or to caityas built for the Tathāgata; or to the True Dharma, or to the places where sūtra scrolls are made for the True Dharma, namely the Sūtra-piṭaka and Mātṛkā of the bodhisattvas; or to the Saṅgha, namely the assembly of bodhisattvas who have already entered the Great Stages across the worlds of the ten directions—with offerings whether small or great, down to a single prostration of bodily homage, down to a single four-line verse praising the real virtues of the Buddha, Dharma, and Saṅgha in speech, down to a single pure mind recollecting the real virtues of the Three Jewels in thought, passing day and night in vain: this is called having an offense and having a transgression. If one transgresses through disrespect, indolence, and negligence, it is a defiled transgression. If one transgresses through error and lapse of mindfulness, it is an undefiled transgression. There is no transgression for one whose mind is deranged. If one has already realized and entered the stage of pure intention, one is always without transgression. Because a bodhisattva who has attained pure intention, like a bhikṣu who has attained verified faith, naturally and constantly attends upon and makes offerings to the Buddha, Dharma, and Saṅgha with superior requisites.' The Sujāta-sūtra states: 'If one makes robes and bowl vessels, first offer them up to the Buddha, and also let parents, teachers, and elders use them once first, and only then wear them oneself. If offering them to the Buddha, one should redeem them with incense and flowers.'