[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) › 2.40.4 # 止觀輔行傳弘決 2.40.4 止觀輔行傳弘決 2.40.4 - **Language:** Classical Chinese ### [2.40.4](https://indike.org/pramana/in.bauddha.taisho.1912.2.40.4) 若永為凡，不應證得離欲法門。 故知央掘且從迹說。 若從本說，亦是昔於殺等惡中能出離故，是故迹中亦以殺為利他法門。 又凡云示者，示為實行，令無量人不復為惡。 從實行說，於理無傷。 世人多迷權迹之意，凡諸勝行咸撥為權。 若如此者，諸菩薩行事同虛構。 秖緣實惡者墜、改惡者升，是故聖人示為升墜，令實行者改惡從善。 是故文云「雖行眾蔽而得成聖」。 言「不妨」者，謂惡可改，勸令於惡而修止觀，不可恣惡永作凡夫，非謂存惡名為無妨。 「又道不妨惡」下，明雖復得道，猶有餘惡。 「須陀洹」者，《出曜經》第十一云「昔有初果，意專女色通于夢想，婦大弊之，遇於親族知識比丘，婦人白言：『我欲陳情，為可爾不？ 』比丘答言：『無苦。 隱密之事當為覆之。 』婦人言：『我夫多欲不容食息，由是生疾，恐命不全。 』比丘曰：『夫若近汝，汝當語言：「須陀洹人法應爾耶？ 」』後時如教，夫聞慚愧，得第三果，便不復與女人從事。 婦人問夫：『何故永息？ 』夫曰：『我審見汝，何由更往？ 』婦曰：『我有何咎，汝云審見？ 』即集親族云：『夫見疎棄，永息情親。 』夫曰：『引證自明。 』乃作畫瓶，滿中盛糞，蓋口令弄。 見其弄已，以杖打破，穢污流溢。 『汝今更能弄此瓶不？ 』婦曰：『寧抱死屍、火坑深水、高山下墜，終不能近。 』夫言：『我觀汝身復過於此。 』乃說偈曰： > If she had remained an ordinary person forever, she could not have realized the dharma-gate of detachment from desire. Hence we know that Aṅgulimāla is discussed provisionally from his traces. If discussed from the source, it is also because in the past he was able to escape from evil deeds such as killing; therefore, in his traces, he also took killing as a dharma-gate for benefiting others. Furthermore, whenever “manifesting” is spoken of, it is manifested as actual practice to cause immeasurable people to no longer commit evil. Speaking in terms of actual practice does no harm to the principle. Worldly people are often confused about the meaning of provisional traces, dismissing all superior practices as merely provisional. If it were like this, all the practices of the bodhisattvas would be equivalent to empty fabrication. It is precisely because those who do actual evil fall, while those who reform evil ascend, that the sages manifest ascending and falling, in order to make those of actual practice turn from evil to good. Therefore the text says, “Although practicing the various hindrances, one is able to achieve sagehood.” When it says “does not obstruct,” it means that evil can be changed, and it encourages one to cultivate calming and contemplation in the presence of evil; one must not indulge in evil and remain an ordinary person forever. It does not mean that retaining evil is called being unobstructive. Below, “Furthermore, the path does not obstruct evil,” explains that although one has attained the path, there is still residual evil. Regarding “stream-enterer (srotāpanna)”: the eleventh fascicle of the Avadāna Sūtra (Chuyao jing) says: “Formerly there was an attainer of the first fruit whose mind was focused on female form even to the point of dreaming of it. His wife was greatly distressed by this. Encountering a monk who was a relative and an acquaintance, the woman said: ‘I wish to confide my feelings; may I do so?’ The monk answered: ‘There is no problem. Secret matters should be kept covered.’ The woman said: ‘My husband has so much lust that he leaves no room to eat or rest; because of this he has fallen ill, and I fear his life will not be preserved.’ The monk said: ‘When your husband approaches you, you should say to him: “Is this how a stream-enterer is supposed to act?”’ Later she acted as instructed. Hearing this, the husband felt ashamed, attained the third fruit, and no longer engaged in affairs with women. The woman asked her husband: ‘Why have you stopped forever?’ The husband said: ‘I have seen you thoroughly; why would I go to you again?’ The woman said: ‘What fault do I have, that you say you have seen me thoroughly?’ She then gathered their relatives and said: ‘My husband has become estranged from me and cast me aside, ending our intimacy forever.’ The husband said: ‘I will adduce proof to make it clear myself.’ He then took a painted vase, filled it with feces, covered its mouth, and told her to play with it. Seeing that she had finished playing with it, he struck and broke it with a stick, and the filth flowed out. \[He asked:\] ‘Can you still play with this vase now?’ The woman said: ‘I would rather embrace a corpse, enter a fire pit or deep water, or throw myself from a high mountain; I could never approach it.’ The husband said: ‘I view your body as worse even than this.’ He then spoke a verse: > — English (machine translation) (machine translation) - [Previous: 2.40.3](https://indike.org/pramana/in.bauddha.taisho.1912.2.40.3) - [Next: 2.41](https://indike.org/pramana/in.bauddha.taisho.1912.2.41) - [Up: 2.40](https://indike.org/pramana/in.bauddha.taisho.1912.2.40) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.2.40.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.2.40.4](https://indike.org/pramana/in.bauddha.taisho.1912.2.40.4) · Pramāṇa