[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) › 2.59.3 # 止觀輔行傳弘決 2.59.3 止觀輔行傳弘決 2.59.3 - **Language:** Classical Chinese ### [2.59.3](https://indike.org/pramana/in.bauddha.taisho.1912.2.59.3) 夫佛者以大慈為本，終不苦役黎民虔恭泥木。 請造平延大寺，容著四海萬姓。 不勸立曲見伽藍，偏安二乘五典。 平延寺者，無間道俗、罔擇冕親，以城隍為塔寺。 即周武是如來，用郭邑作僧坊，和夫妻為聖眾，推令德作三綱，遵耆年為上座，選仁智充執事，求勇略作法師，是以六合無怨紂之聲、八方有歌周之詠，飛沈安其巢穴、水陸任其長生。 」都上一十五事，上表後身生惡瘡亡也。 邕是法滅之妖怪，何關隨自意意耶？ 元嵩如惡師，周武如弟子。 「何以故」下，釋謬信也。 三昧之人亦復如是，一內無慧解、二信其本師、三貪慕前達。 故知先須以教自軌，方信其師，不然則全謂行惡而為正道。 覺已改棄，趣理非遙。 如《譬喻經》云「有驢挽車日行數百里，於息處見兄。 兄語弟曰：『勿放此驢與餘驢相見。 』弟曰：『夫善者相得諛諂相遇，物類相逢無不歡喜。 』弟故放之與他驢相見，見已亦復不鳴不食，相嗅而已。 兄後駕之，便臥不行。 兄便大瞋，截尾剪耳，被苦乃行。 驢語大家：『君放我見惡知識。 我問：「汝何以肥充？ 」答言：「我給陶公負土，若得惡道便臥不行。 公便負擔，放我道邊食。 食得好草，歸得芻散，是以得肥。 」問我何瘦？ 答曰：「挽車日行數百里，飲食轗軻。 」我今效彼謂得放免，反見髠截，不復敢臥。 』乞得存活，主愍放之。 」人亦如是，信其惡師必招惡果。 「譬如西施」等者，嚬呻，痛病吟也。 「杜」者，不出門也，亦塞也。 「潛」者，隱水也。 「逝」者，往也。 《莊子》云「西施心痛而嚬其里。 其里之醜人，見而美之，亦歸捧心而嚬其里。 其里富人見之，堅閉門不出。 貧者見之，挈妻子而去之走。 」彼知美嚬，不知嚬之所以美。 「穴者深潛，飛者高逝」，此之二句在《莊子》毛嬙、麗姬文中云「如一女人，人見之即愛，鳥見之高飛，魚見之深潛。 」今文將此二句共成西施之文。 彼注西施文云「夫禮義者，當時而用則西施也。 過時而不棄，即隣女也。 夫三皇五帝之禮義法度，其猶柤梨橘柚，其味相反而皆可口。 故禮義法度者，須應時而用之。 今取猿狙衣以周公之服，彼必齕嚙挽裂盡去之。 」觀古人與今，其猶猿狙之異周公。 隨自意者亦復如是，須應時而變知宜不宜，豈可唯效入惡，不知入惡之所以。 今以西施譬宜入惡修觀人也。 根利得時如西施，性多貪欲如心病，於欲巧修如美嚬，彌增明靜如益美。 根鈍失時如隣女，智非善巧如本醜，謬習入惡如效嚬，唯長惡邪如彌劇。 有人將國王大臣等，合貧者遠徙等文。 語不相當，復非文次。 今試為合之，則順文旨。 小乘之人如貧者，大乘之人如富者，修事善人如穴者，習事定人如飛者。 是四種人不喜惡見，見是惡已彌為自勉，小乘涅槃為遠徙，大乘祕藏如杜門，堅固事戒為深潛，期心上界為高逝。 前文以類本師之過，此文以類弟子之非。 如此消釋，與文會也。 「彼諸人」下，重責也。 貪欲狂故逐入惡雷。 無觀凡夫猶如倉蠅，而專入惡為欲唾黏。 「嗜」，亦貪欲也。 「其師過」下，明師差機迷旨之失。 此師不達入惡之言。 次引佛意責，有法、譬、合。 初法，如文。 「譬如」下，舉譬。 熱甚口噤，宜治以黃湯，不可惜齒而致損命。 起重貪欲如熱甚，不受對治如口噤，隨自意法如黃湯，於惡修觀如鑿齒。 入惡雖鄙，為存慧命； 縱惡不觀，如藥不入。 「佛亦如」下，合也，通合逗機。 初明惡機中，云「如快馬」等者，根利如快馬，起惡如僻路，聞說如鞭影，欲息如正路。 《雜阿含》云「佛告比丘：『有四種馬：一者見鞭影即便驚悚，隨御者意。 二者觸毛，便能如上。 三者觸肉，然後乃驚。 四者徹骨，然後方覺。 』」經合喻云「初馬如聞他聚落無常，即能生厭。 次馬如聞己聚落無常，即能生厭。 > "Now, the Buddha takes great compassion as his root, and would never bitterly enslave the common people to bow in reverence before mud and wood. I request that an encompassing, broad monastery be built to accommodate the myriad people of the four seas. I do not advise erecting monasteries of narrow views, merely to house the two vehicles and the five classics. As for an encompassing, broad monastery: making no distinction between clergy and laity, showing no preference for nobility or kinsmen, let the city walls and moats serve as the stūpas and temples. Thus Emperor Wu of the Northern Zhou is the Tathāgata, the towns and settlements serve as the monks' quarters, married couples serve as the holy assembly, those of esteemed virtue are advanced to serve as the three directors, the aged of respected years are honoured as seniors, the benevolent and wise are chosen to serve as administrators, and those of brave strategy are sought out to serve as Dharma masters. In this way, across the six directions there will be no voices resentful of a king like Zhou of Shang, and in all eight quarters there will be songs praising the king of Zhou; flying and diving creatures will rest secure in their nests and dens, while creatures of water and land will be left to their long lives." In all, he presented fifteen points; after submitting this memorial, malicious sores broke out on his body and he died. Wei Yuansong was a demonic prodigy of the Dharma's destruction; what did he have to do with the meaning of \[practising samādhi\] according to one's own inclination? Yuansong is like the bad teacher, and Emperor Wu of Zhou is like the disciple. From "For what reason" downward, the error of mistaken trust is explained. Those who practise samādhi are also like this: first, internally they have no understanding through wisdom; second, they place trust in their root teacher; third, they greedily admire earlier masters. Therefore one must know that one must first regulate oneself by the teachings, and only then trust one's teacher; otherwise, one will entirely consider the practice of evil to be the right path. Once one has awakened and abandoned it, reaching the principle is not far off. As the Avadāna-sūtra says: "There was a donkey pulling a cart that travelled several hundred li a day. At a resting place, he met his elder brother. The elder brother said to the younger brother: 'Do not let this donkey meet other donkeys.' The younger brother said: 'When the good meet one another, they converse with flattery and sweet words; when creatures of the same kind encounter each other, none fails to rejoice.' The younger brother nevertheless let him meet another donkey; having met, they did not bray, nor did they eat, but merely sniffed each other. Afterwards, when the elder brother harnessed him, he simply lay down and would not go. The elder brother then became greatly enraged, cut off his tail, clipped his ears, and only when subjected to such suffering would he move. The donkey said to the master: 'You allowed me to meet an evil friend. I asked him: "Why are you so plump and well-fed?" He replied: "I carry earth for Lord Tao; whenever I reach a bad road, I just lie down and do not move. The master then shoulders the burden himself and leaves me by the roadside to eat. Eating fine grass, and returning to scattered fodder, that is why I am so fat." He asked me why I was thin, and I replied: "Pulling a cart, I travel several hundred li a day, and food and drink are hard to come by." Now, imitating him, I thought I would be let off, but instead I have been shorn and docked; I dare no longer lie down.' Pleading for his life, the owner took pity on him and let him go." People are also like this: trusting their evil teachers, they inevitably bring upon themselves evil retributions. In "For example, like Xishi" and so forth: "frown and groan" means groaning from the pain of sickness. "To bar" (du) means not going out the door, and also means to obstruct. "To dive deep" means to hide in the water. "To depart" means to go away. Zhuangzi says: "Xishi suffered from chest pain and frowned in her village. An ugly woman of her village saw her and found her beautiful, so she too returned home, clutching her chest, and frowned in her village. When the wealthy of her village saw her, they firmly shut their doors and would not go out. When the poor saw her, they took their wives and children and ran away." She knew the beauty of the frown, but did not know the reason why the frown was beautiful. "Those who dwell in burrows dive deep, while those that fly depart on high": these two phrases appear in the passage on Mao Qiang and Lady Li in Zhuangzi, which says: "Take a woman: men look upon her and fall in love, yet birds see her and fly high away, and fish see her and dive deep." The present text combines these two phrases with the passage on Xishi. His commentary on the Xishi passage says: "As for ritual propriety and righteousness, when applied in their appropriate time, they are Xishi. When their time has passed and they are not discarded, they become the neighbouring ugly woman. The ritual propriety, righteousness, and laws of the Three Sovereigns and Five Emperors are like the crab apple, pear, orange, and pomelo: their flavours are opposites, yet all are palatable to the mouth. Therefore, ritual propriety, righteousness, and laws must be applied in response to the times. If one now takes a monkey and clothes it in the robes of the Duke of Zhou, it will surely gnaw, bite, pull, and tear them until they are completely cast off." Viewing the ancients and modern people is just like the difference between a monkey and the Duke of Zhou. Practitioners of \[samādhi\] according to one's own inclination are also like this: they must adapt in response to the times and know what is suitable and what is unsuitable; how could one merely imitate entering evil without knowing the reason for entering evil? Here, Xishi is used as a metaphor for a person for whom it is suitable to enter evil to cultivate contemplation. Having sharp faculties and seizing the right time is like Xishi; having a nature with much greed and desire is like the heart ailment; cultivating skilfully amid desires is like the beautiful frown; becoming ever more clear and serene is like becoming even more beautiful. Having dull faculties and missing the right time is like the neighbouring woman; wisdom that is unskilful is like her original ugliness; mistakenly practising the entry into evil is like imitating the frown; only increasing evil and perversity is like her ugliness becoming ever more severe. Someone has matched the kings, great ministers, and so forth to the text's "the poor moving far away" and the like. The wording does not correspond, nor is it the order of the text. If we now attempt to match them, it will accord with the text's intention: practitioners of the Hinayana are like the poor; practitioners of the Mahayana are like the rich; people who cultivate phenomenal goods are like those who burrow; people who practise phenomenal concentration are like those who fly. These four kinds of people do not delight in evil views; having seen such evil, they urge themselves on all the more: Hinayana nirvāṇa is like moving far away; the secret treasury of the Mahayana is like barring the door; maintaining phenomenal precepts firmly is like diving deep; aspiring to the higher realms is like departing on high. The preceding text used an analogy for the faults of the root teacher; this text uses an analogy for the errors of the disciples. Interpreted in this way, it harmonises with the text. From "Those people" downward, it is a severe rebuke. Crazed with greed and desire, they chase after the thunder of evil. Ordinary worldlings lacking contemplation are like bluebottle flies; by exclusively entering into evil, they are stuck fast by the saliva of desire. "Lust" (shi) also means greedy desire. From "The fault of their teacher" downward, it explains the fault of the teacher who errs regarding capacities and is confused about the essential intent. This teacher does not understand the words on entering evil. Next, the Buddha's intent is cited to rebuke him, consisting of the doctrine, the metaphor, and the application. First, the doctrine is as in the text. From "For example" downward, a metaphor is given. When fever is extreme and the mouth is locked shut, it should be treated with rhubarb decoction; one must not begrudge the teeth and thereby cause loss of life. Arousing intense greed and desire is like the extreme fever; refusing to accept antidotes is like the mouth being locked shut; the method of \[samādhi\] according to one's own inclination is like the rhubarb decoction; cultivating contemplation amid evil is like chiselling open the teeth. Although entering into evil is base, it is done to preserve the wisdom-life; indulging in evil without contemplation is like the medicine failing to enter. From "The Buddha is also like" downward, this is the application, which generally matches the bestowal \[of teaching\] according to capacity. First, in explaining the capacity for evil, it says "like a swift horse" and so forth: having sharp faculties is like a swift horse; arousing evil is like an errant path; hearing the teaching is like the shadow of the whip; the cessation of desire is like the right path. The Saṃyuktāgama says: "The Buddha addressed the monks: 'There are four kinds of horses. The first is one that, upon merely seeing the shadow of the whip, becomes frightened and follows the driver's will. The second is one that, upon having its hair touched, can do the same as above. The third is one that is startled only after its flesh is touched. The fourth is one that awakens only after \[the whip\] pierces to the bone.'" The sūtra applies the metaphor by saying: "The first horse is like one who, upon hearing of the impermanence of another village, is immediately able to arouse revulsion. The next horse is like one who, upon hearing of the impermanence of his own village, is immediately able to arouse revulsion. > — English (machine translation) (machine translation) - [Previous: 2.59.2](https://indike.org/pramana/in.bauddha.taisho.1912.2.59.2) - [Next: 2.59.4](https://indike.org/pramana/in.bauddha.taisho.1912.2.59.4) - [Up: 2.59](https://indike.org/pramana/in.bauddha.taisho.1912.2.59) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.2.59.3) — English, machine translation ## Linked texts (1) - [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103.7.26) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.2.59.3](https://indike.org/pramana/in.bauddha.taisho.1912.2.59.3) · Pramāṇa