法苑珠林 30.5

30.5

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?