觀心論疏 1.30

1.30

偈云：「內心不為道，邪諂念名利，詐現坐禪相，得名利眷屬。事發壞他信，毀損佛正道，此是扇提羅，死墮無間獄。為是因緣故，須造觀心論。」前總明三師之過，此下別出三師之失。先有兩行半偈明禪師過。何者？昔有五人相契，為求利養，發心入山坐禪，更五一人入於城邑，告眾人言：「四人居山坐禪，並得四禪八定，證斯、須、含、漢等果，汝可供養。」迭相告示，遂得果心，利養因爾得，遂五百世墮地獄，五百世為施主之奴。偈云「扇提羅」者，即是五中之一人名也。故偈云「內心不為道，邪諂念名利，詐現坐禪相，死墮無間獄」等。然今學道之人，心多在此。道門既久，所作行業多在名利邪諂之中。麁心不覺，細意檢之，難得出離。實心為道，恐之寡也。然君子非不愛財，取之由道；苟非其道，君子不為。況但恨修道不能通神感聖，逮得無生；苟能有道，則德建名立，不求梵天，梵天自至矣。至則妨道，翻應離之。何得發心市朝之懷，居於情抱而自墜也！

The verse states: “Inwardly the mind is not for the sake of the Way; / perversely and flatteringly one thinks of fame and gain, / pretending to display the appearance of sitting in dhyāna / to gain fame, gain, and a retinue. / When the matter is exposed, it ruins others' faith / and destroys the Buddha's correct Way. / Such a person is a Śāntila, / who after death falls into the Avīci Hell. / It is for this reason / that one must compose the Treatise on Contemplating the Mind.” Previously, the faults of the three masters were explained collectively; below, the faults of the three masters are set forth individually. First, there are two and a half verses explaining the fault of dhyāna masters. How so? In the past, five men made a pact: seeking gain and sustenance, they resolved to enter the mountains to sit in dhyāna, and one of the five would go into towns and cities to tell the multitude: “The four men residing in the mountains to sit in dhyāna have all attained the four dhyānas and eight absorptions, and realized the fruits of srotāpanna, sakṛdāgāmin, anāgāmin, and arhat; you should make offerings to them.” Reporting to one another in this way, they thereupon obtained fruits of devotion and obtained gain and sustenance on that account; subsequently, they fell into hell for five hundred lifetimes and served as slaves to donor-patrons for five hundred lifetimes. The “Śāntila” mentioned in the verse is the name of one among those five. Hence the verse states: “Inwardly the mind is not for the sake of the Way; / perversely and flatteringly one thinks of fame and gain, / pretending to display the appearance of sitting in dhyāna… / who after death falls into the Avīci Hell,” and so forth. Yet today, among people studying the Way, their minds are mostly set on this. Having long been in the gateway of the Way, the deeds and practices they perform mostly dwell within fame, gain, perversity, and flattery. The coarse mind does not perceive this, but when examined with fine awareness, escape is difficult to attain. Those whose minds are genuinely for the sake of the Way are, it is feared, few. Indeed, a gentleman is not without love for wealth, but he acquires it in accordance with the Way; if it is not in accordance with the Way, a gentleman will not do it. How much more so when one merely laments that cultivating the Way cannot commune with the spirit and move the sagely to attain non-arising; if one can truly possess the Way, virtue will be established and fame will stand, and without seeking the Brahmā Heaven, the Brahmā Heaven will arrive on its own. When it arrives, it obstructs the Way, and on the contrary one should abandon it. How could one harbor the marketplace and court within one's mind, cherishing them in one's bosom, and thereby cause one's own downfall!