菩薩戒本疏 2.75

2.75

見形不諮，失納法之利故制之。大小俱制，七眾同防。文中「始出家未有解」者，謂入道日近，於佛法中未有所解也。「自恃聰明有智」者，謂恃於世事中聰明有智也。「或高貴年宿」者，謂豪勢高貴年歲長宿。「或恃大性高門」者，謂生大族家門高勝。「大解大福」者，才德豐饒也。「以此憍慢」者，以上五事生憍慢也。「其法師者」下，出所慢境。律制殘截人作當揚法主，此中當是小少諮請，故從諮受。或可菩薩但貴其道不在其形，故雖卑賤請令說法，如天帝從野干受法等。「而新學」下，違成犯也。

Seeing physical form and not seeking instruction loses the benefit of receiving the Dharma; therefore, it is prohibited. Both the great and small vehicles prohibit it, and the seven assemblies are equally guarded against it. In the text, regarding "has newly left the household and does not yet have understanding": this means their entry into the path is recent, and they do not yet have understanding within the Buddha's Dharma. Regarding "relying on being clever and possessing worldly wisdom": this means relying on being clever and possessing wisdom regarding worldly affairs. Regarding "or high and noble status or advanced age": this refers to having powerful status, high nobility, and advanced years. Regarding "or relying on great clan or noble family": this means being born into a great lineage and an exalted, superior household. Regarding "great understanding and great merit": this means being abundant in talent and virtue. Regarding "out of such arrogance and conceit": this means generating arrogance and conceit from the above five matters. From "and even if that Dharma master" downward, the object of arrogance is identified. The vinaya prohibits mutilated individuals from acting as the master who presides over an assembly; here it must mean asking for minor points of instruction, hence "consulting and receiving." Alternatively, a bodhisattva only values the Way and does not care about external physical form; hence, even if [the master] is of humble status, one asks them to preach the Dharma, just as the Lord of Devas received the Dharma from a jackal. From "yet the newly learning" downward, transgression constitutes an offense.