[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 23.27 # 法苑珠林 23.27 法苑珠林 23.27 - **Language:** Classical Chinese ### [23.27](https://indike.org/pramana/in.bauddha.taisho.2122.23.27) 自大聖已還體未圓明。雖復分證無生。猶為三相遷流。況於凡愚理隔淨境。善惡雜糅明白未分。豈能免點累之愆愛染之失。今聞出家入道之美。不得便言無惡。聞白衣在家之過。不得都無其善。若內修其行則如出家之美。若內乖其信徒為剪落。在家之人有諸眷屬公私擾擾。資待所須尚不應慳。沙門淨行塊然獨立。止須三衣六物極至百一供身。自外妨緣何須蓄積。經律具呵明在聖教。若慳悋法財不惠愚貧。智種不成便失聖胎。乃至小罪猶懷大懼。常應謙肅恭敬大小。不得自大輕慢前人。若具犯大罪廣畜田宅。過分貯積勤營俗事。此定極惡。何須述之。今且略論中下之人。薄學淺識謂智過人。起大憍慢放誕形容。𣣋篾一切籠罩天地。踑踞師長之前。叱吒尊人之側。道本和合恭順為僧。既心形乖反。豈成僧寶也。或有專讀外典妉玩琴棊諷讀詩書徒消日月。內教法藥救生為急。文奧理深詞華祕博。能解一句演無量義。新舊經論卷軸數千。曾不窺撿一句之文。外書不急之事日夜勤學。若恐白衣笑我無知不學世典者。何如俗人問我經義不能答。恥居內不閑於外。未足可羞。在內不解於內。恥辱彌甚良由時將末法人命轉促。無常交臂朝不謀夕。恐一入幽塗累劫難出。再遇佛法想見無由。雖有經律許一分學外為伏外道。此為上品聰叡者說。先諳於內兼令知外。譏辯鋒芒出言關典。內外博究堪為師匠。得如經說為伏外道。今自量身觸事無能。神識常蔽愚戇瞢然。自救無憀何能利物。色香不通何辯菽麥。願自私退省己為學。故涅槃經云。佛語諸比丘。出家之人應修慧學尋究經典。不得披讀外道典籍路伽耶等。常處山澤空閑靜室。修禪禮誦斷邪顯正。是汝所宗。 > From below the Great Sage down, one's substance is not yet perfectly luminous. Even if one has partially realized the unproduced, one is still driven by the transmigration of the three characteristics. How much more so for the ordinary and foolish, who are separated by principle from the pure realm! Good and evil are mixed together, the bright and the dark not yet distinguished. How could they avoid the blemish of faults and the error of defiling attachment? Now hearing of the beauty of leaving household life and entering the Way, one must not immediately say there is no evil \[among them\]. Hearing of the faults of white-robed householders, one must not say they are devoid of any good. If internally one cultivates their practice, then it is like the beauty of leaving household life; if internally one goes against their faith, one has merely had one's hair shaved off in vain. Householders have various dependents and are harassed by public and private affairs, yet regarding what they require to sustain life, they still should not be stingy. A śramaṇa of pure conduct stands solitary and aloof, needing only the three robes and six requisites, or at most the hundred and one items to support the body; why must one accumulate what lies beyond these obstructive conditions? Both sūtras and vinaya fully rebuke this, as is made clear in the holy teachings. If one is begrudging with the Dharma-wealth and does not bestow it on the foolish and poor, the seed of wisdom will not form, and one will lose the holy womb. Down to minor offenses, one should still harbor great fear; one should always be modest, solemn, respectful, and reverent to both senior and junior, never being arrogant or contemptuous toward those before one. If one fully commits major offenses, broadly accumulates fields and houses, excessively amasses goods, and diligently engages in worldly affairs, this is definitely the utmost evil; what need is there to recount it? Now I shall briefly discuss those of middling and lower capacity: having slight learning and shallow understanding, they claim their wisdom surpasses others; giving rise to great arrogance, their demeanor is reckless and wild; looking down on everything, they presume to overshadow heaven and earth; sitting cross-legged before their teachers and seniors, they scold and shout at the side of their elders. The Way fundamentally takes harmony and respectful compliance as the Saṃgha; since mind and outward form are contrary, how can they constitute the Saṃgha jewel? Some devote themselves exclusively to reading external classics, indulging in the lute and chess, chanting poetry and literature, wasting days and months in vain. The Dharma medicine of the inner teachings is urgent for saving living beings; its text is profound, its principle deep, its diction elegant, its secret vast. Being able to understand a single phrase, one can expound immeasurable meanings. The scrolls of new and old sūtras and treatises number in the thousands, yet they have never inspected a single phrase of the text; toward non-urgent worldly books, they study diligently day and night. If they fear that white-robed \[laypeople\] will laugh at their ignorance for not having studied worldly texts, how will it be when worldly people ask them about the meaning of sūtras and they are unable to answer? Feeling shame at abiding within yet being unskilled in what is without is not yet worth being ashamed of; abiding within yet failing to understand what is within—this shame and humiliation is far greater! This is truly because the time approaches the end of the Dharma, and human lifespans become increasingly brief. Impermanence brushes past; in the morning one cannot plan for the evening. One fears that once entering the dark paths, it will be hard to emerge for many kalpas; meeting the Buddha-Dharma again, there will be no way to conceive or see it. Although there are sūtras and vinaya that permit learning one part of external \[texts\] in order to subdue non-Buddhists, this is spoken for those of the highest grade of sharp intelligence: first they are well-versed in the internal, and additionally they are made to know the external; the sharpness of their critical debate and the words they utter relate to the canonical authorities; having broadly investigated the internal and external, they are capable of being masters and teachers, and can, as the sūtras say, subdue non-Buddhists. Now, assessing oneself, one is incapable in dealing with affairs; one's spiritual consciousness is constantly clouded, foolish, obtuse, and dim. Being helpless to save oneself, how can one benefit other beings? Not discerning color and fragrance, how can one distinguish beans from wheat? One should wish in private to retreat, examine oneself, and engage in learning. Therefore the Nirvāṇa Sūtra says: 'The Buddha said to the monks: "Those who have left household life should cultivate the study of wisdom and investigate the canonical scriptures. They must not open and read the scriptures of non-Buddhists, Lokāyata, and the like. Always dwelling in mountain marshes, empty and quiet chambers, cultivate dhyāna, pay homage, recite, sever the heterodox, and manifest the orthodox—this is your principle."'” > — English (machine translation) (machine translation) - [Previous: 23.26](https://indike.org/pramana/in.bauddha.taisho.2122.23.26) - [Next: 23.28](https://indike.org/pramana/in.bauddha.taisho.2122.23.28) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.2122.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.23.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.23.27](https://indike.org/pramana/in.bauddha.taisho.2122.23.27) · Pramāṇa