廣弘明集 27.110

27.110

上已檢校所行。知乖道實遠。剋責自咎則進趣有途。前雖道俗總論混知其過。然在家罪重出家罪輕。但出家之人。行業階差生熟難辨。然阡陌而觀。亦粗見其迹。今出家者未登聖境。而期望之人恒引聖責凡。良由大教勝遠。尊之者責重。法律精微。信之者望深。何以知然。今欲見雅形妙相之體。當覩儀容端麗之人。欲觀仁義盛德之風。當尋有禮有義之行。何常見眾多之口競。譏棄諸外道。正以不足及言。所以息譏。在於眾僧動為論端。實由我法清勝嫉之者多。我法高遠毀之者眾。書云。城高則衝生。道尊則魔盛。今乍聞詰誚之言乃足驚怪。就理而尋非無義而發。試為檢其所修比其所習。福之深淺罪之厚薄。可加意察之。夫父母是孝戀難遣。而能辭親。妻子是恩染難奪。而能割愛。

Above, an inspection of one's conduct has already been made, and one knows that one is truly far from the Path. By censuring and blaming oneself, there is a way to make progress. Although earlier a general discussion of both the monastic and lay treated their faults together, the layperson's transgressions are heavy, while the renunciant's transgressions are light. However, among those who leave the household, the gradations of practice are difficult to distinguish as raw or ripe. Yet looking at the crossroads, their traces can also be roughly seen. Now, those who leave the household have not yet ascended to the noble stage, yet those who look upon them with expectation constantly hold the ordinary to account using the noble standard. This is truly because the Great Teaching is superior and lofty, so those who revere it hold heavy expectations; the Vinaya is precise and subtle, so those who believe in it have deep hopes. How is this known to be so? Now, if one wishes to see a body of graceful form and wondrous marks, one should look upon a person of upright and beautiful bearing; if one wishes to observe the demeanor of benevolence, righteousness, and abundant virtue, one should seek conduct that possesses propriety and righteousness. Why is it commonly seen that the voices of the multitude compete to ridicule and cast aside the non-Buddhists? It is precisely because they are not worthy of mention; thus ridicule ceases. But regarding the saṃgha, their every movement becomes a subject of dispute. This is truly because our Dharma is pure and superior, so many are jealous of it; our Dharma is lofty and profound, so many defame it. As the texts say: 'When the city walls are high, battering rams are devised; when the Path is revered, Māra flourishes.' Now, suddenly hearing words of reproach and rebuke, it is indeed enough to cause astonishment. Yet examining it through reason, these do not arise without principle. Let us test them by examining what they cultivate and comparing what they practice: whether their merit is deep or shallow, and their transgressions heavy or light, may be carefully observed. Parents are those whose filial affection and attachment are difficult to abandon, yet [the renunciant] is able to bid farewell to relatives; wives and children are those whose emotional bond and defilement are difficult to sever, yet [the renunciant] is able to cut off attachment.