諸經要集 9.64

9.64

又華嚴經。有十種慢業。應當避之。一於尊重福田。和尚阿闍梨。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。具智惠藏善能說法。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。四起慢心自高陵彼。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。但菩提心劣故。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。

Furthermore, the Avataṃsaka-sūtra says: 'There are ten kinds of karmic actions of arrogance that should be avoided. First, in the presence of respected fields of merit, upādhyāyas, ācāryas, parents, śramaṇas, and brāhmaṇas, failing to respect, revere, and make offerings to them—this is the karmic action of arrogance. Second, when there are Dharma masters who have attained the supreme, wondrous Dharma, and regarding the profound Dharma of the Mahāyāna know the path to transcend birth and death, have attained dhāraṇī, accomplished vast learning, are endowed with the treasury of wisdom, and are skilled in expounding the Dharma, failing to faithfully receive, revere, and make offerings to them—this is the karmic action of arrogance. Third, when listening to and receiving the Dharma, if one hears the profound Dharma, one should give rise to the mind of detachment and immeasurable joy, yet fails to praise the Dharma master to cause the assembly to rejoice—this is the karmic action of arrogance. Fourth, giving rise to an arrogant mind, exalting oneself and slighting others, not examining one's own reality, and not taming one's own mind—this is the karmic action of arrogance. Fifth, giving rise to an egoistic mind, seeing those with merit and wisdom yet not praising their virtues, and seeing those without merit yet conversely speaking of their good qualities, and if hearing praise of others, giving rise to jealousy toward those persons—this is the karmic action of arrogance. 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 jealousy says it is not Dharma, not Vinaya, not true, and not the Buddha's word, wishing to destroy the faith of others—this is the karmic action of arrogance. Seventh, setting up a high seat for oneself, thinking: "I am a Dharma master and should not engage in manual work, nor should I respect and make offerings to other people; all those practicing brahmacarya who are senior and virtuous should respect and make offerings to me"—this is the karmic action of arrogance. Eighth, while turning away from scowling or looking upon others with hostile eyes, constantly viewing sentient beings equally with a gentle countenance, words ever soft without roughness, free from anger and resentment, yet seeking faults and defects in that Dharma master—this is the karmic action of arrogance. Ninth, with a mind of arrogance, failing to approach those of vast learning with respect to listen to the Dharma, and in the face of difficulties failing to inquire: "What is wholesome? What is unwholesome? What should be done? What should not be done? What kind of karma benefits all sentient beings through the long night? What kind of practice does not benefit sentient beings? What kind of practice leads from light into light? What kind of practice leads from darkness into darkness?" Persons like this are submerged by their self-conceit and cannot see the genuine path of liberation—this is the karmic action of arrogance. Tenth, because of giving rise to an arrogant mind, failing to encounter the Buddhas and their rare Dharma, exhausting the roots of goodness planted in past lives, speaking what should not be spoken, giving rise to reproaches, and ridiculing one another. Abiding in such dharmas, one ought to enter the evil paths; yet because the bodhicitta is weak, one does not completely abandon the bodhisattva's practice. Although one does not abandon the bodhisattva path, throughout immeasurable hundreds of thousands of myriads of kalpas, one still does not encounter a Buddha, let alone hear the Dharma—this is the karmic action of arrogance.'