諸經要集 9.64

9.64

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.'