法苑珠林 21.55

21.55

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: