佛遺教經論疏節要 1.217

1.217

夫在家人，憑乎容儀以傲於物，所以冠冕嚴其首、劍珮飾其身、朱紫煥其服、僮僕供其役、帑藏積其財，尚須富而無驕、卑以自牧；我今躍出四民、期臻聖果，毀其形、壞其服，狀非驕慢耳。摩頭者，反手摩頭，知無冠冕之嚴。捨飾好者，自身已捨劍珮之飾。壞色者，反顧壞服，絕朱紫之華彩。執持應器者，應器親持，無僮僕之供役。以乞自活者，以乞食養命，無帑藏之積財。上五句明不應慢。自見如是一句，明智慧成就。常自觀察故，後一句明慢起應治。憍慢設起，宜疾思惟以止妄心，故當滅之。非正色間色，故名壞色。《四分》云「壞色，青、黑、木蘭也。」應器，謂鉢也。應法之器，故名應器。憍慢者，自舉曰憍、陵他曰慢。《俱舍》云「慢對他心起，憍由染自法。」

Laypeople rely on appearance and deportment to be proud before others; therefore caps and crowns adorn their heads, swords and pendants ornament their bodies, crimson and purple brighten their garments, servants attend to their labor, and storehouses amass their wealth. Even so, they must still be wealthy without pride and humble in self-cultivation. Now we have leapt out of the four classes of people, aiming to attain the holy fruit, shaving our appearance and ruining our garments, in forms that are free of pride and arrogance. Touching one's head means touching the head with the back of the hand, knowing that there is no adornment of caps or crowns. Abandoning adornments means that one's body has already abandoned the ornamentation of swords and pendants. Ruined color means looking back at one's dyed robes, having severed the brilliant colors of crimson and purple. Carrying the appropriate vessel means holding the appropriate vessel in person, without the labor of servants. Supporting oneself by begging means nourishing one's life through almsfood, without the wealth stored in treasuries. The five lines above explain that one should not be arrogant. The single line "seeing yourselves thus" explains the accomplishment of wisdom, because one constantly observes oneself. The subsequent line explains that when arrogance arises, it should be countered: if pride and arrogance should arise, one ought to reflect swiftly to halt the deluded mind; hence one "should extinguish them." Being neither primary nor secondary colors, it is called "ruined color." The Sifen [lü] says: "Ruined colors are blue-green, black, and magnolia." The appropriate vessel refers to the almsbowl; because it is a vessel conforming to the Dharma, it is called the appropriate vessel. Regarding pride and arrogance (jiāomàn): exalting oneself is called pride (jiāo); belittling others is called arrogance (màn). The Kośa says: "Arrogance arises in relation to another's mind; pride arises from attachment to one's own dharmas."