廣弘明集 27.217

27.217

義當生信滅罪祈福弘道。而今登無畏座。開廣笑謔之端。飾詞自麗之美。高言興色誹誚往還。儀容傲佷初無謙遜。永不退省我解未深。惟詰諮者尋經有謬。故經云。若為利養名譽我心愛黨而說法者。是名非法說。若利於彼。增信心故。滅煩惱故。起淨業故。知慚知愧開八正路。是名善說。如過去世。有苦岸比丘。說有眾生我人壽命。違於佛語。命終入阿鼻地獄。仰臥伏臥左右脇臥。各九百萬億歲。爾後更歷諸餘地獄。自外徒黨受苦難言。故知不依佛教毀謗正法。其罪實重。當知法師實亦為難。其善則致福無量。其惡則獲罪亦重。是故法師應須極大慚愧。然居在世間。養生之急在於衣食。由此衣食勞亂極深。所須繒纊皮革。無不損生殘命著他皮肉。還養肉身。乃至食噉一粒之食。非用功夫無由入口。推度前功商量我腹。上入下出常流不止。而於其中。選擇精肥。進納軟滑。貪嗜美味。無羞無恥。須臾變改臭不可近。將行將坐如廁不殊。何有智者。於食生貪。若生貪者大須慚愧。與彼畜獸復何取別。

Properly, they ought to engender faith, eliminate sins, pray for blessings, and propagate the Way. Yet now, ascending the fear-free seat, they open wide the sources of laughter and jest, beautify their words to ornament themselves, speak in lofty tones and with expressive faces, trading mockery and slander. Their demeanor is haughty and obstinate, completely lacking in humility. They never step back to reflect that their own understanding is not deep, but only question the inquirers and search for errors in the scriptures. Therefore a sūtra says: 'If one preaches the Dharma for the sake of material gain, fame, and one's self-loving faction, this is called preaching contrary to Dharma. If one benefits others, increases their faithful mind, extinguishes their afflictions, gives rise to pure karma, and makes them know shame and remorse, opening the eightfold noble path, this is called good preaching.' For instance, in a past age there was the monk Kūlābhimukha, who preached that sentient beings possess a self, a personality, and a lifespan, contradicting the Buddha's words. When his life ended, he entered the Avīci Hell, lying on his back, lying on his belly, and lying on his left and right flanks, each for nine hundred trillion years. Thereafter he traversed through the other hells; the suffering endured by his followers was beyond words. Hence we know that not relying on the Buddha's teaching and slandering the true Dharma incurs truly heavy guilt. One should know that to be a Dharma master is indeed also difficult. In its goodness it brings immeasurable blessings; in its evil it incurs equally heavy guilt. For this reason, a Dharma master must have utmost great shame and remorse. Living in this world, the urgent need for nourishing life lies in clothing and food. Due to this clothing and food, trouble and confusion are exceedingly deep. The silk, padding, leather, and skins one requires invariably injure life, harm beings, and take the skin and flesh of others to nourish one's own flesh and body. Even in eating a single grain of food, without expending labor it could not enter one's mouth. Weighing the prior effort and considering one's belly: entering from above and exiting from below, constantly flowing without ceasing. Yet in this process, one chooses the fine and fat, ingests the soft and smooth, greedily craves fine flavors, without shame or remorse. In an instant it changes and turns foul, unbearable to approach; walking or sitting, one is no different from a latrine. How could any wise person give rise to greed for food? If one gives rise to greed, one greatly needs shame and remorse; how else does one differ from beasts?