[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) › [觀心論疏](https://indike.org/pramana/in.bauddha.taisho.1921) › 1.5 # 觀心論疏 1.5 觀心論疏 1.5 - **Language:** Classical Chinese ### [1.5](https://indike.org/pramana/in.bauddha.taisho.1921.1.5) 答：略各有十過。法師十者：一、但外求文解，而不內觀修心。《釋論》云：「有聞文而無慧，所說不應受。」二、不融經、息諍、趣道，但執己非他、我慢自高，不識見心苦集。三、不遵遺囑，不依念處修道，不依木叉而住，非佛弟子。四、經云：「非禪不慧，偏慧不禪，一翅一輪，豈能遠運！」五、法本無說，說破貪求。但名利弘宣，寧會聖旨？六、貴耳入而口出，何利於己？經云：「如人數他寶，自無一錢分。」七、無行而宣，何利於他？八、多加水乳無道之教，教誤能生。九、四眾失真法利，轉就澆醨。十、非止不能光顯，亦乃破佛法也。禪師十者：一、經云：「假名阿練若，納衣在空閑，自謂人間寶，道說我等過。」二者恃行凌他、不識戒，取苦集煩惱。三、無慧修定、盲禪無目，寧出生死？四、不遵遺囑、不依念處、修道不依木叉而住，非佛弟子。五、無慧之禪多發鬼定，生破佛法，死墮鬼道。六、名利坐禪，如扇提羅，死墮地獄。七、設證得禪，即墮長壽天難。八、加水乳禪教授學徒，紹三塗種也。九、四眾不沾真法之門，轉就澆醨。十、非止不能光顯三寶，亦乃破佛法也。律師十者：一、但執外律、不識內戒，故被淨名所呵。二、執律名相、諍計是非，不識見心苦集。三、然戒定慧相資方能進道，但律不慧不禪，何能進道？四、弘在名譽、志不存道，果在三途。五、不遵遺囑，不依念處，修道不依木叉而住。六、執律方便小教以為正理，而障大道。七、師師執律不同，弘則多加水乳。八、不依聖教傳授，則誤累後生。九、四眾不沾真法，轉就澆醨。十、非止不能光顯三寶，亦乃破佛法也。然晚生莫不軌崇三師以為良導師，既邪而無道，弟子何能自正？故經云「三師破佛法」也。 > Answer: In brief, each has ten faults. The ten of the dharma master: First, only seeking textual understanding externally without contemplating and cultivating the mind internally. The Dazhidulun says: "If one has hearing of texts but lacks wisdom, what one says should not be accepted." Second, failing to harmonize the scriptures, quell disputes, and proceed toward the Path, but merely clinging to one's own view and rejecting others', being arrogant and self-exalted, not recognizing the suffering and accumulation of the viewing mind. Third, failing to comply with the final bequest, not relying on the smṛtyupasthānas to cultivate the Path, and not abiding by the prātimokṣa, thus not being a disciple of the Buddha. Fourth, the sūtra says: "Without dhyāna there is no wisdom; with one-sided wisdom there is no dhyāna. With only one wing or one wheel, how can one travel far?" Fifth, phenomena are fundamentally without verbal expression; preaching is meant to destroy greed and grasping. If one propagates only for fame and gain, how could this accord with the sagely intent? Sixth, valuing what enters the ear and exits the mouth—how does that benefit oneself? The sūtra says: "Like someone counting another's treasure, having not a single coin of one's own." Seventh, preaching without practice—how does that benefit others? Eighth, excessively diluting the teaching devoid of the Path with water and milk, leading to errors in the teaching. Ninth, the four assemblies lose the benefit of the true Dharma, becoming increasingly degenerate. Tenth, not only unable to glorify \[the Dharma\], they also destroy the Buddha-Dharma. The ten of the dhyāna master: First, the sūtra says: "Nominal āraṇyakas, wearing rag-robes in seclusion, consider themselves treasures among men, yet speak of our faults." Second, relying on practice to demean others, not understanding the precepts, and taking up suffering, accumulation, and defilements. Third, cultivating concentration without wisdom, practicing blind dhyāna without eyes—how could they escape birth and death? Fourth, failing to comply with the final bequest, not relying on the smṛtyupasthānas, and in cultivating the Path not abiding by the prātimokṣa, thus not being a disciple of the Buddha. Fifth, dhyāna without wisdom mostly produces ghostly concentration, in life destroying the Buddha-Dharma and at death falling into the realm of ghosts. Sixth, sitting in dhyāna for fame and gain, like Śāntila, at death falling into hell. Seventh, even if one attains dhyāna, one immediately falls into the plight of the heaven of long life. Eighth, teaching students dhyāna diluted with water and milk, continuing the seed of the three wretched paths. Ninth, the four assemblies do not partake of the gate of the true Dharma, becoming increasingly degenerate. Tenth, not only unable to glorify the Three Jewels, they also destroy the Buddha-Dharma. The ten of the vinaya master: First, only clinging to external vinaya without understanding internal precepts, hence being reprimanded by Vimalakīrti. Second, clinging to the names and marks of the vinaya, disputing right and wrong, not recognizing the suffering and accumulation of the viewing mind. Third, precept, concentration, and wisdom must assist one another to advance along the Path; with vinaya alone, lacking wisdom and dhyāna, how can one advance along the Path? Fourth, propagation aims at reputation with a heart not set on the Path, the fruit of which is in the three wretched paths. Fifth, failing to comply with the final bequest, not relying on the smṛtyupasthānas, and in cultivating the Path not abiding by the prātimokṣa. Sixth, clinging to the provisional, lesser teaching of the vinaya as ultimate principle, thereby obstructing the Great Path. Seventh, each master clings to the vinaya differently, and in propagating it they add much water and milk. Eighth, not relying on the sagely teaching in their transmission, they mislead and burden future generations. Ninth, the four assemblies do not partake of the true Dharma, becoming increasingly degenerate. Tenth, not only unable to glorify the Three Jewels, they also destroy the Buddha-Dharma. Now, those of later generations all take the three masters as models to revere as good guides; since \[the masters\] are deviant and devoid of the Path, how can the disciples rectify themselves? Therefore, the sūtra says: "The three masters destroy the Buddha-Dharma." > — English (machine translation) (machine translation) - [Previous: 1.4](https://indike.org/pramana/in.bauddha.taisho.1921.1.4) - [Next: 1.6](https://indike.org/pramana/in.bauddha.taisho.1921.1.6) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1921.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1921~en-mt.1.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1921.1.5](https://indike.org/pramana/in.bauddha.taisho.1921.1.5) · Pramāṇa