菩薩戒本疏 2.6

2.6

This is what the treatise states: 'Likewise, constantly toward venerable elders, they diligently cultivate the acts of joining palms, rising to greet, inquiring, prostrating, and respecting; that is, diligently cultivating respectful service toward venerable elders.' Now, wishing to embrace good necessarily relies on superior conditions. If one is haughty toward those who should be honored, that obstructs advancement in goodness; therefore, it is instituted that they must respectfully serve them. The complete conditions for constituting an offense ought by reason to be fully discussed. However, since it is not an offense by nature (prakṛti-sāvadya), it does not necessarily possess all five conditions; hence, in the duṣkṛta [offenses], the conditions of the offense are stated briefly. Yet among the five conditions—matter, perception, desire, and skillful means to completion—although it is not a path of unwholesome karma by nature, it must definitely possess the fourth, defilement. If it is an afflicted offense, it is present; in an unafflicted offense, it is not necessarily present. Regarding the gravity of the offense: those committed intentionally with defilement are all grave; those unintentional and unafflicted are all minor. All precepts are like this, so it will not be discussed again. Regarding the identity and difference of the śikṣāpadas: both the great and small [vehicles] institute it. However, the śrāvaka institutes it under the portal of abandoning faults, while the bodhisattva institutes it under the portal of embracing good; the seven assemblies are equally subject to the offense. The fifth precept among the twenty-eight minor precepts of the householder states: 'If an upāsaka, having received and maintained the precepts, sees a bhikṣu, bhikṣuṇī, elder, or long-standing upāsaka and the like, and does not rise to welcome them, prostrate, and inquire after them, this upāsaka commits an offense of negligence, not rising, falling, being impure, and committing a transgression.' In the text, all precepts have three parts: designating the person, narrating the matter, and concluding the offense. Within narrating the matter, the various precepts differ; this precept has three: first, exhorting the reception of precepts; second, clarifying that one should show respect; third, clarifying that violating it constitutes an offense. In the initial exhortation to receive [precepts], three ranks are generally cited: the first and second are only for the laity, and the third applies to both laity and renunciants. Renunciant bodhisattvas may also happen to serve as monastic superintendents and the like; hence monastic superintendents and the like are established. Although prohibited by sūtras, it is unavoidable when circumstances allow for it. Fearing that in high positions they might indulge in unbridled behavior, the Dharma of receiving [precepts] is instituted to prevent arrogance and luxury. If they can receive and comply with it, deities and Buddhas will rejoice and protect them, which immediately preserves their person and ultimately can cause the Dharma to flourish; therefore, they are exhorted to receive them. Although previously received, when facing the occasion they should receive them again, for the purpose of respectfully serving. From 'Having already received' downward clarifies that one should show respect. 'A filial mind' means following their instructions and teachings without daring to disobey. 'A respectful mind' means venerating their virtuous conduct without daring to be slighting. 'A senior elder (thera)' means one above whom there is no person; this is a senior elder. 'Heshang' is a phonetic corruption; correctly it should be said as 'upādhyāya,' which also translates as 'intimate teacher,' meaning the one from whom one received the precepts. 'Ācārya,' correctly spoken, should be 'ācārya,' which translates as 'model.' There are five kinds of these: first, of tonsure; second, of going forth; third, of instruction; fourth, of the karman; fifth, of reliance. 'Great fellow students, those of identical view, and those of identical practice' refers to those who are senior in years among fellow students and the like; furthermore, it means those who study the same great Dharma, practice the same great view, and cultivate the same great practice. In violating it to constitute an offense, 'On the contrary gives rise to an arrogant mind, conceited mind, or ignorant mind': because of not being filial, one is arrogant; because of not being respectful, one is conceited; not knowing where respect is due is an ignorant mind. From 'even selling one's own body' downward, a comparison is cited as a grave admonition: if one should even give up one's body, how much more should one not fail to bow and show respect? The third precept among the forty-four states: 'If a bodhisattva, abiding in the bodhisattva's pure moral discipline, sees elders of virtue who are venerable fellow practitioners approaching, and being constrained by pride and conceit harbors a mind of resentment, harbors a mind of wrath, and does not rise to welcome them or yield a superior seat; or if someone else comes to speak, converse, congratulate, comfort, or inquire, and being constrained by pride and conceit, harbors a mind of resentment, harbors a mind of wrath, and does not respond in speech in accordance with right reason: this is called an offense, a transgression, an afflicted offense. If not constrained by pride and conceit, free from a mind of resentment, and free from a mind of wrath, but merely due to laziness, indolence, forgetfulness, or an indeterminate mind: this is called an offense, a transgression, a non-afflicted offense. There is no offense: if suffering from serious illness; or with a deranged mind; or sleeping oneself, while the other conceives the thought that one is awake and comes close to speak, converse, congratulate, comfort, or inquire; or expounding the Dharma, debating, and discerning doctrines oneself for others; or conversing and congratulating with others; or listening attentively while another explains the Dharma, debates, and discerns doctrines; or toward one who violates and speaks [improperly of] the true Dharma, wishing to preserve and protect the mind of the Dharma-speaker; or wishing to skillfully tame and subdue them, causing them to leave unwholesome states and be established in wholesome states; or protecting monastic regulations; or not responding in order to preserve and protect the minds of many sentient beings—in all these there is no offense.'