量處輕重儀 1.68

1.68

今有犯於四禁，經律同曰斷頭，犯者安然不畏，而作人師法主，不信一犯九百二十一億六十千歲生，報在無間中。況此分金，不足怪也。學教之士，並所共非，豈意於今，弊風重舉。金為鄙俗之所重也，聞名即欣，管寧之徒矣，若草芥流俗尚爾，況出道乎？縱有分者，恒河長沒之人，不足怪也。但訶煩惱人不足論，至如一化之制戒，並絕俗前。唯有四戒，對俗重制，一、婬，二、酒，三、寶，四、邪命也。婬為生死之本，三聖絕其根源；酒為昏醉之藥，四逆由之得遂；寶為起貪之緣，諸惑因之繁苠；邪命害我之因，惡道為之開坦。《涅槃》諸律備明顯之，何不披讀聖典，而行曲廢之教？故文云，日月不明淨者，由煙雲塵霧所翳；我法不淨者，由於比丘行四事也。若有弟子，以我為師，而行前四者，我非其師，彼非我之弟子，由不信我之法律故也。此之所說，《四分》、《十誦》現律論等咸有誠文，何得依此律受戒，而用彼部分金？捨制而取開，未識機教之通塞，而與貪癡之相會，不足統觀極教之明禁，可不誡慎也之哉！生則塵汗迷徒，死則自當苦楚，信一時之重欲，為萬劫之凶愚，深可悲矣！

Now there are those who transgress the four prohibitions, which sūtras and Vinayas alike call 'decapitation'. Transgressors remain calm and fearless, acting as human teachers and masters of the Dharma. They do not believe that for a single transgression, one will be born for nine hundred and twenty-one billion, sixty thousand years with retribution in the Avīci hell. How much less would they consider this distribution of gold strange! Scholars of the teaching all unite in condemning it; how could one have expected that today this corrupt practice would be raised again? Gold is what the vulgar world prizes; upon hearing its name they rejoice, being of the ilk of Guan Ning. If even trivial, worldly commoners are still like this, how much more so those who renounce the world? Even if some do distribute it, being people who are eternally submerged in the Gaṅgā, they are not worth wondering at. But censuring afflicted people is not worth discussing; as for the precepts instituted throughout the Buddha's entire dispensation, they all cut off vulgarity before all else. There are only four precepts established with special weight against vulgarity: first, sexual misconduct; second, alcohol; third, treasure; fourth, wrong livelihood. Sexual misconduct is the root of birth and death; the three kinds of sages cut off its source. Alcohol is the medicine of drunken stupor; through it the four unpardonable sins can be fulfilled. Treasure is the condition for giving rise to greed; all afflictions multiply because of it. Wrong livelihood is the cause of harm to oneself; through it the bad destinies open wide. The Nirvāṇa-sūtra and various Vinayas reveal this in full; why not open and read the sacred scriptures instead of following compromised and abrogated teachings? Therefore the text states: 'That the sun and moon are not bright and pure is because they are obscured by smoke, clouds, dust, and fog; that my Dharma is not pure is because monks practice four things. If there are disciples who take me as their master yet practice the former four, I am not their master, and they are not my disciples, because they do not believe my Dharma and Vinaya.' What is said here is attested by explicit passages in the Dharmaguptaka, Sarvāstivāda, and other extant Vinayas and treatises. How could one receive the precepts under this Vinaya yet adopt that school's distribution of gold? Abandoning the prohibition to adopt the dispensation, failing to recognize the applicability and limitation of the capacity and teaching, and colluding with greed and ignorance, one fails to view comprehensively the explicit prohibitions of the ultimate teaching—can one not be cautious and vigilant? In life, one is a confused follower stained with dust; in death, one must bear suffering oneself. Trusting a moment of intense desire to become an unwholesome fool for ten thousand kalpas—this is profoundly lamentable!