維摩經略疏垂裕記 4.92

4.92

七、示同博弈。「博謂」等者，釋其名也。《世本》云「烏曹作博。」《說文》云「博，局戲也，六著十二棊也。」《方言》「自關而東，齊魯之間皆謂圍棊為奕。」《論語》云「不有博弈者乎」是也。疏云「博塞」，蓋目一事。《莊子》云「博塞以游也。」塞，蘇代反，相塞之塞。「化令不著」者，荊溪云：凡示俗儀皆現堅志，世以混和合雜醜行欲引淨名，深未可也。「無記」者，四無記中即工巧也。故論云「異熟、威儀路、工巧處、通果」，直爾為之似屬無記。因之得物，況陷初篇；況復道陌，定歸無救。淨名示為，意令不作。今不曉者，反欲効之，內長散慢，全隨貪結，不思來報。倚託聖蹤空喪出世之功者，尚妨世業，豈況出世。劉義慶《世說新書》云「晉太尉陶侃語人曰：『聖人惜乎寸陰，眾人當惜分陰。』諸參佐或以戲廢事，乃取樗蒲局投之於江。」《吳志》曰「蔡穎在東宮，性好博弈。太子和以為無益，命韋曜論之。故《博弈論》云『今世之人多不務經術，好習博弈，廢事棄業、忘寢與食。』又曰『假令世士，移博弈之力用之於詩書，是有顏閔之志也。用之於智計，是有良平之思也。用之於資貨，是有猗頓之富也。用之於射御，是有將帥之備也。如此則功名立而鄙賤遠矣。』」此並古賢之深誡。於俗尚爾，況出家者豈宜為乎。至有賭及衣鉢、身陷刑名，此等下愚，誰論喪業。故《僧史略》曰「為僧者苟未修行，但能避刑憲，亦逍遙之上士也。」善言不信，畜生何殊。淨名度人蓋示其過，吾申其道，故得極言。「所言輒者至諮請」者，夫耽博弈者，臨局交爭神迷體倦，人事曠而不修、賓客闕而不接，豈暇諮請於善道乎？故大士觀彼有機輒爾為說，肇云「因戲止戲」也。

Seventh, manifesting participating in games and chess. Regarding 'Bo means,' and so on: This explains its name. The Shiben says: 'Wucao created bo.' The Shuowen says: 'Bo is a board game, with six sticks and twelve pieces.' The Fangyan says: 'From the Pass eastward, between Qi and Lu, they all call weiqi yi.' The Analects says: 'Are there not those who play bo and yi?' This is it. The Commentary says 'bo and sai,' which refers to the same matter. The Zhuangzi says: 'To wander about playing bo and sai.' Sai is pronounced as the fanqie of su and dai [i.e., sài], the sai of mutual blocking. Regarding 'Transforming them so that they do not cling': Jingxi states: 'Whenever he manifests secular decorum, he always shows firm resolve. The worldly use mingling, conforming, and coarse actions to draw upon Jingming; this is deeply inadmissible.' Regarding 'indeterminate': Among the four indeterminates, it is the artisanal [indeterminate]. Thus the treatise says: 'Maturation, deportment, craft, and supernormal fruition.' Merely doing it directly seems to belong to the indeterminate. But gaining goods on account of it—how much more does it plunge into the first class [of offenses]! How much more so on the path, where one is certain to end up beyond rescue. Jingming manifests doing it with the intention of making them not do it. Those today who do not understand instead wish to imitate him; inwardly, laxity grows, fully following defilements of greed, giving no thought to future retribution. Relying on the traces of the holy to lose in vain the merit of transcending the world—it even hinders worldly undertakings, let alone transcending the world! Liu Yiqing's Shishuo xinshu says: 'Tao Kan, Grand Defender of Jin, told people: "The sage cherishes an inch of time; the multitude should cherish a tenth of an inch of time." When some of his staff neglected affairs on account of games, he took their chupu boards and threw them into the river.' The Record of Wu says: 'When Cai Ying was in the Eastern Palace, he was fond of bo and yi by nature. Crown Prince He considered it of no benefit and ordered Wei Yao to write an essay on it. Therefore, the Discourse on Bo and Yi says: "Many people of the present age do not apply themselves to classical scholarship, but are fond of practicing bo and yi, neglecting their duties and abandoning their professions, forgetting sleep and food." It also says: "Suppose men of the world transferred the effort used in bo and yi to the Odes and Documents; they would have the aspirations of Yan [Hui] and Min [Ziqian]. If applied to wisdom and strategy, they would have the thoughts of [Zhang] Liang and [Chen] Ping. If applied to wealth and goods, they would have the riches of Yi Dun. If applied to archery and charioteering, they would have the preparedness of generals and commanders. In this way, merit and fame would be established, and baseness and vulgarity would be kept far away."' These are all profound admonitions of ancient worthies. If it is so even in the secular world, how could those who have left the household be suited to do it? Some even go so far as to gamble away their robes and bowls, their bodies ensnared in penal sentences; regarding such base fools, who can discuss the loss of their enterprise? Therefore the Sengshi lüe says: 'For those who are monastics, even if they have not yet cultivated practice, so long as they can avoid penal laws, they are also free and leisurely superior persons.' If they do not believe good words, how are they different from beasts? Jingming's saving of people was precisely to show its fault; I have expounded his way, and thus have spoken to the utmost. Regarding 'Every time he spoke, through to inquiring and requesting': Those who indulge in bo and yi, when facing the board, contend with each other, their minds bewildered and bodies fatigued; human affairs are neglected and uncultivated, and guests are omitted and not received—how would they have leisure to inquire and request concerning the good way? Therefore, when the Great Being observed that they had the capacity, he readily spoke for them; [Seng]zhao says: 'By means of games, he put an end to games.'