僧羯磨 3.120

3.120

爾時佛告諸比丘：「有二見，出家人不應行：非法見法，法見非法。復有二見：毘尼言非毘尼，非毘尼言毘尼。復有二見：非犯見犯，犯見非犯。復有二見：輕而見重，重而見輕。復有二見：有餘見無餘，無餘見有餘。復有二見：麁惡見非麁惡，非麁惡見麁惡。復有二見：舊法見非舊法，非舊法見舊法。復有二見：制見非制，非制見制。復有二見：說見非說，非說見說。復有二見：酒見非酒，非酒見酒。復有二見：飲見非飲，非飲見飲。復有二見：食見非食，非食見食。復有二見：時見非時，非時見時。復有二見：淨見不淨，不淨見淨。復有二見：重見非重，非重見重。復有二見：難見非難，非難見難。復有二見：無蟲見蟲，蟲見無蟲。復有二見：破見不破，不破見破。復有二見：種見非種，非種見種。復有二見：已解義見未解，未解義見已解。復有二見：可親見非親，非親見可親。復有二見：怖見不怖，不怖見怖。復有二見：道見非道，非道見道。復有二見：可行見非行，非行見可行。復有二見：出離見不出離，不出離見出離。復有二見：棄見不棄，不棄見棄。復有二見：見世間常，見世間無常。復有二見：見世界有際，見世界無際。復有二見：是身是命，身異命異。復有二見：有如來滅度，無如來滅度。復有二見：有無如來滅度，非有無如來滅度。於佛法內有如是二見，出家人不應修行；若修行，如法治。」佛說如是，諸比丘聞，歡喜信樂受持。

At that time the Buddha addressed the bhikṣus: "There are two views that one who has gone forth should not practice: viewing the adharmika as dharmika, and viewing the dharmika as adharmika. Furthermore, there are two views: stating that the Vinaya is non-Vinaya, and stating that the non-Vinaya is Vinaya. Furthermore, there are two views: viewing a non-offense as an offense, and viewing an offense as a non-offense. Furthermore, there are two views: viewing the light as heavy, and viewing the heavy as light. Furthermore, there are two views: viewing what has a remainder as having no remainder, and viewing what has no remainder as having a remainder. Furthermore, there are two views: viewing the coarse and bad as not coarse and bad, and viewing what is not coarse and bad as coarse and bad. Furthermore, there are two views: viewing former rules as not former rules, and viewing what is not former rules as former rules. Furthermore, there are two views: viewing what is instituted as not instituted, and viewing what is not instituted as instituted. Furthermore, there are two views: viewing what was spoken as not spoken, and viewing what was not spoken as spoken. Furthermore, there are two views: viewing alcohol as non-alcohol, and viewing non-alcohol as alcohol. Furthermore, there are two views: viewing drinking as not drinking, and viewing not drinking as drinking. Furthermore, there are two views: viewing eating as not eating, and viewing not eating as eating. Furthermore, there are two views: viewing the proper time as the improper time, and viewing the improper time as the proper time. Furthermore, there are two views: viewing the pure as impure, and viewing the impure as pure. Furthermore, there are two views: viewing the grave as not grave, and viewing what is not grave as grave. Furthermore, there are two views: viewing the difficult as not difficult, and viewing what is not difficult as difficult. Furthermore, there are two views: viewing what has no living beings as having living beings, and viewing what has living beings as having no living beings. Furthermore, there are two views: viewing what is broken as unbroken, and viewing what is unbroken as broken. Furthermore, there are two views: viewing a seed as not a seed, and viewing what is not a seed as a seed. Furthermore, there are two views: viewing an understood meaning as not understood, and viewing an ununderstood meaning as understood. Furthermore, there are two views: viewing what may be associated with as not to be associated with, and viewing what is not to be associated with as what may be associated with. Furthermore, there are two views: viewing what is fearsome as not fearsome, and viewing what is not fearsome as fearsome. Furthermore, there are two views: viewing the path as non-path, and viewing the non-path as the path. Furthermore, there are two views: viewing what is practicable as impracticable, and viewing what is impracticable as practicable. Furthermore, there are two views: viewing renunciation as non-renunciation, and viewing non-renunciation as renunciation. Furthermore, there are two views: viewing abandonment as non-abandonment, and viewing non-abandonment as abandonment. Furthermore, there are two views: viewing the world as eternal, and viewing the world as impermanent. Furthermore, there are two views: viewing the world as finite, and viewing the world as infinite. Furthermore, there are two views: that the body is identical with the life-principle, and that the body is distinct from the life-principle. Furthermore, there are two views: that the Tathāgata exists after extinction, and that the Tathāgata does not exist after extinction. Furthermore, there are two views: that the Tathāgata both exists and does not exist after extinction, and that the Tathāgata neither exists nor does not exist after extinction. Within the Buddha-Dharma there are such pairs of views that one who has gone forth should not practice; if one practices them, one should be dealt with according to the Dharma." The Buddha having spoken thus, the bhikṣus heard it, rejoiced, faithfully accepted, and upheld it.