[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 1.113 # 止觀輔行傳弘決 1.113 止觀輔行傳弘決 1.113 - **Language:** Classical Chinese ### [1.113](https://indike.org/pramana/in.bauddha.taisho.1912.1.113) 「寶梁」下，約事以明生善滅惡歎菩提心。初引《寶梁》即是生善。彼經〈比丘品〉及〈沙門品〉云「比丘有三十六垢，謂欲覺、瞋恚、自讚、毀他、求利、因利、求利損他、覆罪、親近在家、親近出家、樂鬧、不敬三寶（云云）。如是非但不修比丘法，加復名為污比丘行。」經又云「若非梵行言梵行，破戒言持，受持戒者禮拜恭敬，不知惡者，是比丘得八輕法，謂癡、瘖瘂、身痤白癩、醜、作貧瘦婢、夭壽、人不敬得惡名、不見佛。是人乃至大地無唾處，況來去屈申。何以故？過去大王持此地施持戒比丘有德之人於中行道，況復餘物僧房四事。若分一毛以為百分，是人不能受於一分，以不能報施主恩故。時眾中有淨行離欲色者，有二百人白佛。」今文云六十，應是翻譯前後不同，未撿餘部。「云：『我等乍死，不以不得果受他施一食。』佛言：『善哉善哉！如是慚愧畏後世罪人。』佛告言：『二種人應受，一者精進、二者解脫。』佛言：『若得解脫，行善法、堅持戒，觀一切無常等，涅槃寂滅求。如是比丘，食人信施摶若須彌，必能報施主之福。』」彼經在小功福尚然，況今止觀，故應能報施主之恩。又如《神驗記》，有外道聞佛經說食人信施後為牛馬以償施主，乃請五百比丘。於時上座知之，令五百誦飯食訖偈已，語外道言：「償債已訖，牛馬何在？」外道發心，上座語言：「說一法言能銷須彌，何況一食。」一言尚爾，況復發心欲利一切。若無德受施，如論中虛受信施後為肉山，《自鏡錄》中身為蕈等，應知信施消與不消。「如來密藏」下，滅惡德也。初文是明所滅之惡。彼經第一迦葉問佛：「云何名為十惡惡者？」佛言：「有又得緣覺，子斷父命，名殺中重。盜三寶物，名盜中重。若復有人，其母出家得阿羅漢，共為不淨，是婬中重。以不實事謗毀如來，是妄語中重。若兩舌語壞賢聖僧，是兩舌中重。若罵聖人，是惡口中重。言說壞亂求法之人，名綺語中重。五逆初業是瞋恚中重，若欲奪持戒人物是貪中重，邊見者是邪見中重。」經言五逆初業是瞋中重者，未行身口，先起意地殺父方便，此瞋相應是為最重。若起十惡，於中下境尚已名惡，於恩德田名惡中惡。故《大論》云「他打而報，名之為惡。他人不打而打於他，名為大惡。於己有恩而復打之，名惡中惡。」又此十中，前之四惡心境理教，大小乘中此四俱重，況殺父之上復加聖逆。後之六惡大小乘異，故口三惡及意地瞋大乘俱重，以說他過讚毀及謗，與口三過相涉入故；小乘則輕。餘意地二，大小乘中心境理三莫不皆重，唯教名輕。如此等罪，非恩德田尚已成重，況復加於恩德田耶？是故名為惡中之惡。舉重況輕，是故舉耳。 > From "The Jewel Garland" (Baoliang) below, \[the text\] clarifies generating good and eradicating evil in terms of concrete facts to praise the bodhicitta. First, citing the \*Bao liang jing\* constitutes "generating good." The "Bhikṣu Chapter" and "Śramaṇa Chapter" of that sūtra state: "A bhikṣu has thirty-six defilements, namely: sensual thoughts, anger, self-praise, disparaging others, seeking gain, relying on gain, seeking gain to the detriment of others, concealing transgressions, being intimate with householders, being intimate with monastics, delighting in noisy crowds, and disrespecting the Three Jewels (and so forth). Such a person not only fails to cultivate the Dharma of a bhikṣu, but furthermore is termed one who defiles the practice of a bhikṣu." The sūtra also says: "If one is not of pure conduct yet claims to be of pure conduct, violates the precepts yet claims to uphold them, receives prostrations and reverence from those who uphold the precepts, and does not recognize evil, such a bhikṣu incurs eight debasing conditions, namely: stupidity, dumbness, boils and white leprosy on the body, ugliness, becoming an impoverished and emaciated servant, a shortened lifespan, lack of respect from others and acquiring an evil reputation, and not seeing the Buddha. For such a person, there is not even a place on the great earth to spit, much less to come and go, bend and stretch. Why is this? In the past, great kings took this earth and gave it to virtuous persons among precept-upholding bhikṣus to practice the path thereon—how much more so other requisites, monastery rooms, and the four requisites. If a single hair were split into a hundred parts, such a person could not receive even a single part, because he cannot repay the benevolence of the donors. At that time, among the assembly who practiced purity and had abandoned the desire for form, two hundred people addressed the Buddha." The present text says "sixty," which must be due to differences between earlier and later translations, as other editions have not yet been checked. "\[They\] said: 'We would rather die than, without having attained the fruit, receive a single meal given by another.' The Buddha said: 'Excellent, excellent! Such persons are ashamed and fearful of sins in future lives.' The Buddha told them: 'Two kinds of persons ought to receive \[gifts\]: the first are those of vigorous exertion, and the second are those who are liberated.' The Buddha said: 'If one attains liberation, practices good dharmas, firmly upholds the precepts, contemplates all as impermanent, etc., and seeks the quiescence and cessation of nirvāṇa, such a bhikṣu, even if he eats the faithful offerings of others in heaps as large as Mount Sumeru, will certainly be able to repay the merit of the donors.'" If merit is still like that in the small vehicle of that sūtra, how much more so in the present calming and contemplation; hence one should be able to repay the benevolence of the donors. Furthermore, as recorded in the \*Shenyan ji\*, a non-Buddhist heard the Buddha's sūtra saying that one who eats the faithful offerings of others will later become an ox or horse to repay the donors, and thereupon invited five hundred bhikṣus. At that time, the elder knew this and ordered the five hundred to finish reciting the verse after eating, and then said to the non-Buddhist: "The debt has already been repaid; where are the ox and horse?" The non-Buddhist aroused the aspiration \[for awakening\]. The elder said to him: "Speaking a single word of Dharma can dissolve Mount Sumeru, how much more a single meal." If a single word is still like this, how much more arousing the mind wishing to benefit all. If one receives offerings without virtue, it is like the treatise says, vainly receiving faithful offerings and later becoming a mountain of flesh, or in the \*Zijing lu\* becoming a mushroom, and so forth; one should know whether faithful offerings are digested or not digested. From "The Secret Store of the Tathāgata" (Rulai mizang) below, \[the text\] treats the virtue of eradicating evil. The opening passage clarifies the evils that are eradicated. In the first fascicle of that sūtra, Kāśyapa asks the Buddha: "What are called the evilest of the ten evils?" The Buddha said: "There are those who, having attained Pratyekabuddhahood—if a child cuts off the life of the father, this is called the gravest among killing. Stealing the property of the Three Jewels is called the gravest among stealing. If there is a person whose mother has gone forth and attained Arhatship, and he engages in impurity with her, this is the gravest among sexual misconduct. Slandering and disparaging the Tathāgata with untrue matters is the gravest among lying. If with malicious speech one destroys the community of noble ones, this is the gravest among divisive speech. If one reviles a noble person, this is the gravest among harsh speech. Speech that disrupts and confuses those seeking the Dharma is called the gravest among frivolous talk. The initial act of the five heinous crimes is the gravest among anger. If one wishes to seize the possessions of one who upholds the precepts, this is the gravest among greed. Holding extreme views is the gravest among wrong views." When the sūtra says that the initial act of the five heinous crimes is the gravest among anger, it means that before executing it with body or speech, one first gives rise in the mental ground to the expedients to kill one's father; this associated anger is the most severe. If one gives rise to the ten evils, even toward medium or inferior objects they are already called evil; toward the field of benevolence and virtue, they are the evilest among evils. Therefore the \*Dazhidulun\* says: "Striking back when struck by another is called evil. Striking another when the other has not struck is called great evil. Striking someone who has shown benevolence to oneself is called the evilest of evils." Furthermore, among these ten, for the first four evils, in terms of mind, object, principle, and teaching, both the Great and Small Vehicles regard these four as equally grave—how much more so adding an offense against a noble person on top of killing one's father. The latter six evils differ between the Great and Small Vehicles: the three evils of speech and mental anger are both grave in the Mahāyāna, because speaking of others' faults, praising, defaming, and slandering interpenetrate with the three faults of speech; whereas in the Hīnayāna they are light. As for the remaining two of the mental ground, across both the Great and Small Vehicles, the three aspects of mind, object, and principle are all grave, and only in terms of the teaching are they called light. If such offenses are already grave even when not directed toward the field of benevolence and virtue, how much more when directed toward the field of benevolence and virtue? Therefore they are called the evilest of evils. The text merely adduces the grave to illustrate the light. > — English (machine translation) (machine translation) - [Previous: 1.112](https://indike.org/pramana/in.bauddha.taisho.1912.1.112) - [Next: 1.114](https://indike.org/pramana/in.bauddha.taisho.1912.1.114) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1912.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.1.113) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.1.113](https://indike.org/pramana/in.bauddha.taisho.1912.1.113) · Pramāṇa