法苑珠林 21.55

21.55

如華嚴經。有十種慢業應當避之。一於尊重福田和上阿闍梨父母沙門婆羅門所。而不尊重恭敬供養。是為慢業。二有諸法師得勝妙法。於大乘深法知出生死道。得陀羅尼成就多聞。具智慧藏善能說法。而不信受恭敬供養是為慢業。三聽受法時。若聞深法應發離欲心歡喜無量。而不讚法師令眾歡喜。是為慢業。四起慢心自高凌彼。不省己實不調自心。是為慢業。五起計我心。見有功德智慧者不讚其美。見無德者反說其善。若聞讚他於彼人所起嫉妬心。是為慢業。六若有法師知是法是律是實是佛語。以憎嫉故說言非法非律非實非佛語。欲壞他信心故。是為慢業。七自敷高座。我為法師不應執事。不應恭敬供養餘人諸修梵行。尊長有德悉應恭敬供養於我。是為慢業。八遠離頻蹙惡眼視彼。常以和顏等觀眾生。言常柔軟無有麁獷離恚恨心。而於彼法師求其過惡。是為慢業。九以我慢心。於多聞者不往恭敬起聽聞法。留難亦不諮問。何等為善何等不善。何等應作何等不應作。何等業長夜饒益一切眾生。作何等行不益眾生。作何等行從明入明。作何等行從冥入冥。如是人輩為我心漂沒。不能得見出要正道。是為慢業。十起慢心故不值諸佛難得之法。消盡宿世所種善根。不應說而說。起呵責心更相譏論。住如是法應入邪道。但菩提心力故。而不永捨菩薩所行。雖不捨菩薩道。而於無量百千萬劫。尚不值佛。何況聞法。是為慢業。又出曜經偈云。

As stated in the Avataṃsaka Sūtra, there are ten kinds of haughty karmic acts that one ought to avoid. First, toward respected fields of merit—upādhyāyas, ācāryas, parents, śramaṇas, and brāhmaṇas—not showing respect, reverence, or making offerings; this is a haughty karmic act. Second, when there are Dharma masters who have attained the supreme and wondrous Dharma, who know the path to escape birth and death in the profound Mahāyāna, who have attained dhāraṇīs, are accomplished in much learning, possess a treasury of wisdom, and are skilled at preaching the Dharma, yet one does not faithfully accept, respect, or make offerings to them; this is a haughty karmic act. Third, when listening to and receiving the Dharma, if hearing the profound Dharma one ought to give rise to a mind detached from desires and boundlessly rejoice, yet one does not praise the Dharma master to cause the assembly to rejoice; this is a haughty karmic act. Fourth, giving rise to haughtiness, elevating oneself and oppressing others, not examining one's own reality and not taming one's own mind; this is a haughty karmic act. Fifth, giving rise to the notion of self: seeing those with merit and wisdom, one does not praise their excellence; seeing those without virtue, one conversely speaks of their goodness; if hearing others praised, one gives rise to jealousy toward that person; this is a haughty karmic act. Sixth, if there is a Dharma master who knows what is Dharma, what is vinaya, what is true, and what is the Buddha's word, yet out of hatred and envy one says it is not Dharma, not vinaya, not true, and not the Buddha's word, desiring to destroy others' faith; this is a haughty karmic act. Seventh, preparing a high seat for oneself and thinking, "As a Dharma master, I should not undertake physical service, nor should I respect or make offerings to other practitioners of pure conduct; all elders of virtue should respect and make offerings to me"; this is a haughty karmic act. Eighth, one should stay far away from frowning and glaring with evil eyes at others, always view sentient beings with a harmonious countenance and equanimity, speak softly without roughness, and be free of anger and resentment, yet one seeks out faults in that Dharma master; this is a haughty karmic act. Ninth, through arrogance, not going with respect to those of much learning to listen to the Dharma, nor asking when faced with difficulties: "What is wholesome? What is unwholesome? What should be done? What should not be done? What karmic acts will benefit all sentient beings throughout the long night? What conduct does not benefit sentient beings? What conduct leads from light into light? What conduct leads from darkness into darkness?" Persons such as these are drowned by their pride and cannot behold the true path of emancipation; this is a haughty karmic act. Tenth, through giving rise to haughtiness, one does not encounter the Buddhas' hard-to-encounter Dharma, exhausts the wholesome roots planted in past lives, speaks what should not be spoken, gives rise to censure, and ridicules others; abiding in such practices, one should fall into evil paths. Yet due to the power of the bodhicitta, one never permanently abandons the practices of a bodhisattva. Although not abandoning the bodhisattva path, for immeasurable hundreds of thousands of myriads of kalpas one still does not encounter a Buddha, let alone hear the Dharma; this is a haughty karmic act. Moreover, a verse in the Chuyao jing says: