[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) › 30.5 # 法苑珠林 30.5 法苑珠林 30.5 - **Language:** Classical Chinese ### [30.5](https://indike.org/pramana/in.bauddha.taisho.2122.30.5) 夫法不自弘。弘之在人。人通邪正。法逐人訛。將欲住持三寶。必須德行內充。律教一宗兼先諳究。不憚勞苦不好聲譽。令遐邇道俗欣心有據。界中行者慕崇進業。緇素相依法得久住。故四分律云。非制不制。是制便行。如是漸漸令法久住。若法出常情言無規矩。翻同鄙俗。何成匡眾。宜自私退省己為人。故律云。非制而制。是制便斷。如是漸漸令法速滅。數見朝貴門首。多有療病僧尼。或有行醫鍼灸求貪名利。或有蒱博歌戲不護容儀。或有婚姻相託媒嫁男女。或有科斂酒肉公然聚會。或有服玩奢華馳騁衣馬。或有執腕抵掌類同賤俗。或有結搆惡友朋仗麁人。致使穢響盈路污染俗情。貴勝同知聞徹天聽。於是雷同總撥枉濫清人。非直僧尼不依聖教。亦由白衣不識賢良。寔因一二凡僧毀謗無量好眾。或有勤求學問博知三藏。或有講導利生無闕四時。或有專居禪思常坐不臥。或有讀誦經論常勤匪懈。或有六時禮懺晝夜行道。或有納衣乞食儉素無為。或有山居蘭若頭陀苦行。或有專營福利供養三寶。或有興建齋講化俗入道。或有營造經像締搆伽藍。如是略列疇能殫記。此之名德常依道場專行福智。寸陰不遺無暇染浴。所以公貴不識。唯共鄙徒結友情密。染習既久以非為是。縱覩聖僧將為凡眾。唯生瞋慢何曾加敬。靜思此事。豈非濫歟。 > Now, the Dharma does not propagate itself; its propagation depends on people. People encompass both the crooked and the upright; the Dharma follows people into corruption. If one wishes to sustain the Three Jewels, moral virtue must be abundant within, and one must beforehand master and investigate the single school of Vinaya teachings. One must not fear toil and hardship, nor covet fame and renown, so that monastics and laypeople near and far may have firm grounds for rejoicing, and practitioners within the boundaries may emulate, revere, and advance their practice. Only when the ordained and the laity rely on one another can the Dharma endure for long. Therefore, the \*Caturvargika-vinaya\* states: 'What is not regulated, do not regulate; what is regulated, practice it. In this way, by degrees, the Dharma is made to endure long.' If regulations issue from worldly sentiment and words lack standard rules, turning into coarse vulgarity, how could this form a disciplined assembly? One ought in private to reflect upon oneself and act as a model for others. Thus the Vinaya says: 'To regulate what is not regulated, and to sever what is regulated—in this way, by degrees, the Dharma is brought to swift extinction.' Frequently one sees at the gates of court nobles many monks and nuns treating illnesses, or practicing medicine, acupuncture, and moxibustion out of craving for fame and gain; or gambling, singing, and acting without guarding their deportment; or brokering marriages and arranging matches between men and women; or collecting assessments of wine and meat to feast openly; or wearing luxurious ornaments and galloping on horses; or clasping wrists and clapping hands, resembling base commoners; or consorting with evil friends and relying on coarse men. This causes scandalous rumors to fill the roads and defiles worldly sentiments. The noble and eminent all learn of it, and reports reach the Emperor's ears. Thereupon, in sweeping conformity, they reject all alike and unjustly wrong the pure. This is not solely due to monks and nuns not following the holy teachings, but also because the white-robed \[laity\] fail to recognize the worthy and good. Indeed, it is because of one or two ordinary monks that the countless good assembly is reviled. Some diligently pursue learning, with vast knowledge of the Tripiṭaka; some lecture and guide to benefit beings without lapse throughout the four seasons; some dwell exclusively in dhyāna contemplation, always sitting and never lying down; some recite sūtras and treatises, constant, diligent, and untiring; some practice the six periods of repentance, walking the path day and night; some wear patched robes and beg for food, frugal, plain, and non-contriving; some reside in mountain araṇyas, practicing dhūta austerities; some devote themselves to cultivating merit, making offerings to the Three Jewels; some establish vegetarian feasts and sermons, converting the worldly to enter the Way; some produce scriptures and images, constructing saṃghārāmas. A brief list such as this—who could fully record them all? These renowned virtues always rely on the bodhimaṇḍa, dedicated to practicing merit and wisdom. They do not waste an inch of time and have no leisure even to bathe. Thus the dukes and nobles do not recognize them; they form intimate ties only with base scoundrels. Habituation having lasted long, they take the wrong to be right; even when they behold holy monks, they consider them ordinary assemblies. They only give rise to anger and arrogance, never adding respect. Calming the mind to reflect on this matter—is it not indeed a grave injustice? > — English (machine translation) (machine translation) - [Previous: 30.4](https://indike.org/pramana/in.bauddha.taisho.2122.30.4) - [Next: 30.6](https://indike.org/pramana/in.bauddha.taisho.2122.30.6) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.2122.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.30.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.30.5](https://indike.org/pramana/in.bauddha.taisho.2122.30.5) · Pramāṇa