輕慢師長戒第一
Disrespecting Teachers and Elders: First Precept
將釋此戒，略作八門：一、制意，二、次第，三、釋名，四、具緣，五、闕緣，六、輕重，七、通塞，八、釋文。
To explain this precept, we will briefly follow eight sections:
1. The Purpose of the Rule 2. The Sequence 3. Explanation of the Name 4. The Conditions Required 5. The Conditions Lacking 6. Degrees of Severity 7. Exceptions and Inclusions 8. Explanation of the Text
初、制意者，菩薩理應謙卑敬養一切眾生，況於師長輒有輕慢，違行之甚故須制也。
In the beginning, the rule for controlling the mind was established because a bodhisattva should, in principle, humbly respect and care for all beings. How much more so should they avoid showing disrespect toward their teachers? To act contrary to this is a grave offense, and thus the rule was set.
二、次第者，既創得戒，理須從師受教。若懷輕慢，教授無由，故須先制。以隨戒廣行，賴此而易立故。
Second, the sequence: Having obtained the precepts, one should then receive instruction from a teacher. If one harbors disrespect, there is no way to be taught, so this must be established first. By following the precepts and practicing broadly, one relies on this to easily establish oneself.
三、釋名者，於師及長，心輕身慢，戒防此失，從所離為名。
Third, Explanation of the Name: To guard against the fault of harboring disrespect in the heart and arrogance in conduct toward teachers and elders, the precept is named after what it aims to prevent.
四、具緣者，具四緣：一、是師是長是德人，二、知是師等，三、故起輕慢，四、身不敬養，故結犯。
Fourth, regarding the conditions [for the offense], there are four: 1) The person is a teacher, elder, or virtuous one; 2) Knowing that they are such a teacher, elder, or virtuous one; 3) Intentionally giving rise to contempt or disrespect; 4) Not showing respect or offering support through body or actions. These [together] constitute the offense.
五、闕緣者，闕初二緣並有小罪，以於一切含靈皆須敬故。闕第三緣得中罪，以於師長身心不敬故。闕第四緣得上罪，以於師長起輕慢心故。
Five: On Missing Conditions. If the first two conditions are missing, there is a minor offense, for one must show respect to all sentient beings. If the third condition is missing, there is a moderate offense, for one fails to show respect to the teacher's body and mind. If the fourth condition is missing, there is a grave offense, for one harbors a contemptuous attitude toward the teacher.
第六、輕重有四種：一、約境，有三品：一、於二師最重，二、於長支次，三、於同類。於此三境犯上、中、下三罪，可知。二、約心，亦三品：謂一、以嫌恨心、恚惱心，犯上品；二、無嫌恨等，但由驕慢、癡心，是中品；三、懈怠、忘念，是下品。三、約對，以此三心對前三境，如次綺互，輕、重可知。四、約事，亦三品：一、不能賣身等，二、不如法敬養，三、不迎送禮拜。下、中、上三罪，可知之。
Sixth, there are four aspects of severity:
1. Based on the object, there are three levels: First, offenses against one's two primary teachers are the most severe. Second, offenses against senior disciples or mentors are moderate. Third, offenses against fellow practitioners are lighter. The heavy, moderate, and light offenses corresponding to these three objects should be understood accordingly.
2. Based on the mind, there are also three levels: First, committing the offense with malice, resentment, or anger is the heaviest. Second, committing it without such malice but out of arrogance or ignorance is moderate. Third, committing it due to negligence or forgetfulness is the lightest.
3. Based on the combination: When these three mental states are applied to the three types of objects respectively, the resulting severity or lightness can be understood through their interplay.
4. Based on the deed, there are also three levels: First, not being willing to sacrifice one's body or possessions. Second, not offering proper respect and support. Third, not welcoming, seeing off, or paying respects. These correspond to light, moderate, and heavy offenses respectively.
第七、通塞者，謂：一、闇夜不識，二、若睡眠他作覺相，三、若重病，四、若病新差無力，五、若在坐說法，六、若正聽法護說法者心，皆不犯。如《瑜伽戒》說。
Seventh, on the hindrances to giving: (1) when it is dark and one cannot see; (2) when one is asleep and another wakes one; (3) when one is severely ill; (4) when one has just recovered from illness and lacks strength; (5) when one is seated teaching the Dharma; (6) when one is listening to the Dharma and protecting the mind of the teacher. In all these cases, there is no offense. As stated in the Yogācāra Precepts.
第八、釋文者，有三句：初、明受得戒；二、「既得」下示行勸持，亦是前為受戒此為隨行；三、「若不爾」下故違結犯。初中二：先明應受戒位，略舉三位：一、國王，是粟散等；二、論王，金銀銅鐵三百官，通諸文武等。此三貴位於諸眾生皆能損益，若不受戒幽靈不護，何以統御群生？故言應先受菩薩戒。二、「一切」下明受戒利益，上順聖意諸佛歡喜，下協群靈得鬼守護，令其身無災厄職位為長存。第二、示行令持中亦二：初、順顯應行，二、「而菩薩」下違失顯非。前中三：初、起重心，二、見尊人，三、設敬儀。初中有二心，謂報恩、敬養。仰從尊命為「孝順」。「恭敬」有三：一、給侍，二、迎送，三、禮拜。然此二心亦是菩薩常所行行也。二、尊人，略是六種人：一、上座，是眾中上首。二、和上，亦鄔波陀耶，此云親教師也。然有三種：一、十戒和上；二、具戒和上；三、菩薩戒和上，即諸佛是也。今此約前二說。三、阿闍梨者，此云軌範之師，謂教授法則，故名也。然有六種：一、十戒阿闍梨；二、大戒羯磨；三、威儀教授；四、受業；五、依止；六、授菩薩戒。四、大同學者，謂同於一師，學菩薩藏年夏先己之類也。五、同見，六、同行，謂同見大乘菩薩藏法，同行菩薩所行行等。初即同解，後即同行。此二通同師、不同師，但同此業，俱是所重。又釋：亦通小乘解行之人，悉是所重，以亦同是佛法內故。三、設敬儀中有三：若病應起，若無力應承迎，若健時應禮拜。又釋：初起，次迎，後禮。二、「而菩薩」下，違失顯非中二：初、舉失。謂「憍」、「慢」翻前恭敬心也，「癡」翻孝順心。於師不孝，於長不敬，或前二通。又於上不敬曰憍，於等自大名慢，具作前二名癡，此是違行之心。「不起來迎」等者，是違行之相。「一一」有二種：一、於前六位一一人所各不如法供等，二、於彼人所設一一供事各不如法等。俱供養有三種：一、恭敬供養，謂迎禮等。二、事供養，謂香華等。三、行供養，謂如說修行等。於此三種並皆須具。下顯敬儀中，若設貧窮無財供者，終無開許，故今戒「自賣身」，此通在家及出家位。「賣國城」，約王位，所統名國，所據曰城。「賣男女」者，是本誓願之男女，故賣時無失。又是菩薩重人重行，情至深故破此恩愛，終非同願男女，亦破情向法也。此二位約在家人。「七寶」，約輪王位，有二義：一是金輪等七：一、輪，二、玉女，三、馬寶，四、馬寶，五、珠寶，六、主兵臣寶，七、主藏臣寶。菩薩皆悉布施，非是所賣。二、約餘七寶：一、金，二、銀，三、瑠璃，四、頗梨，五、赤珠，六、車渠，七、馬瑙。「百物」是通一切諸所有等。此中七寶百物有二義：一、是所賣，同上男女；二、是供具，謂以此等供彼所須，故云「而供給之」。第三、「若不爾」下，故違結犯，謂違前敬儀，是故結犯，可知之。