尼羯磨 3.95

3.95

At that time, the Buddha addressed the bhikṣus: "There are two views that renunciants should not practice: viewing what is adhammena as dhammena, and viewing what is dhammena as adhammena. Furthermore, there are two views: declaring the vinaya to be non-vinaya, and declaring non-vinaya to be the vinaya. Furthermore, there are two views: viewing a non-offence as an offence, and viewing an offence as a non-offence. Furthermore, there are two views: viewing the light as heavy, and viewing the heavy as light. Furthermore, there are two views: viewing what has remainder as having no remainder, and viewing what has no remainder as having remainder. Furthermore, there are two views: viewing what is gross as not gross, and viewing what is not gross as gross. Furthermore, there are two views: viewing ancient law as not ancient law, and viewing what is not ancient law as ancient law. Furthermore, there are two views: viewing a prescription as not a prescription, and viewing what is not a prescription as a prescription. 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 a beverage as not a beverage, and viewing what is not a beverage as a beverage. Furthermore, there are two views: viewing food as non-food, and viewing non-food as food. 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 a difficulty as not a difficulty, and viewing what is not a difficulty as a difficulty. Furthermore, there are two views: viewing what has no insects as having insects, and viewing what has insects as having no insects. Furthermore, there are two views: viewing what is broken as not broken, and viewing what is not broken 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 the understood meaning as not understood, and viewing the uncomprehended meaning as understood. Furthermore, there are two views: viewing what can be associated with as what cannot be associated with, and viewing what cannot be associated with as what can be associated with. Furthermore, there are two views: viewing what is fearful as not fearful, and viewing what is not fearful as fearful. Furthermore, there are two views: viewing the path as non-path, and viewing what is non-path as the path. Furthermore, there are two views: viewing what may be practiced as what may not be practiced, and viewing what may not be practiced as what may be practiced. Furthermore, there are two views: viewing liberation as non-liberation, and viewing what is not liberation as liberation. Furthermore, there are two views: viewing what is relinquished as not relinquished, and viewing what is not relinquished as relinquished. 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 to the life-principle, and that the body is different from the life-principle. Furthermore, there are two views: that the Tathāgata exists after passing into extinction, and that the Tathāgata does not exist after passing into extinction. Furthermore, there are two views: that the Tathāgata both exists and does not exist after passing into extinction, and that the Tathāgata neither exists nor does not exist after passing into extinction. Such pairs of views exist within the Buddha's Dharma, and renunciants should not cultivate them; if they cultivate them, deal with them according to the Dharma." The Buddha spoke thus, and the bhikṣus, hearing it, rejoiced, faithfully accepted it, and put it into practice.