諸經要集 7.48

7.48

如中阿含經云。時有調馬師。名曰只尸。來詣佛所稽首佛足。退坐一面。白佛言。世尊。我觀世間甚為輕淺。猶如群馬。世間唯我堪能調馬。狂逸惡馬。我作方便。須臾令彼態病悉現。隨其態病方便調伏。佛告調馬師。聚落主。汝以幾種方便調伏於馬。馬師白佛言。有三種法。調伏惡馬。何等為三。一者柔軟。二者麁澁。三者柔軟麁澁。佛告聚落主。汝以三種方便調馬。猶不調者。當如之何。馬師白佛。遂不調者。便當殺之。所以者何。莫令辱我。調馬師白佛言。世尊。是無上調御丈夫。為以幾種方便調御丈夫。佛告聚落主。我亦以三種方便調御丈夫。何等為三。一者一向柔軟。二者一向麁澁。三者柔軟麁澁。佛告聚落主。所謂一向柔軟者。如汝所說。此是身善行。此是身善行報。此是口意善行。此是口意善行報。是名天。是名人。是名善趣化生。是名涅槃。是為柔軟。第二一向麁澁者。如汝所說。是身惡行。是身惡行報。是口意惡行。是口意惡行報。是名地獄。是名畜生。是名餓鬼。是名惡趣。是名墮惡趣。是名如來麁澁教也。

As the Madhyamāgama states: At that time there was a horse trainer named Keśin. He went to where the Buddha was, bowed his head to the Buddha's feet, and sat back to one side. He said to the Buddha: 'Bhagavat, I look upon the world as exceedingly shallow and trivial, just like a herd of horses. In the world, I alone am capable of taming horses. When there are wild, unruly, and vicious horses, I employ skillful means so that in an instant their vices and afflictions are all revealed, and in accordance with their vices and afflictions I skillfully tame them.' The Buddha addressed the horse trainer: 'Headman, with how many skillful means do you tame horses?' The horse trainer said to the Buddha: 'There are three methods for taming vicious horses. What are the three? The first is gentle; the second is harsh; the third is both gentle and harsh.' The Buddha addressed the headman: 'If you use these three skillful means to tame a horse and it is still untamed, what do you do?' The horse trainer said to the Buddha: 'If it remains untamed, I then kill it. Why? Lest it disgrace me.' The horse trainer said to the Buddha: 'The Bhagavat is the unexcelled tamer of men. With how many skillful means do you tame men?' The Buddha addressed the headman: 'I also use three skillful means to tame men. What are the three? The first is entirely gentle; the second is entirely harsh; the third is both gentle and harsh.' The Buddha addressed the headman: 'As for the entirely gentle, just as you said: "This is wholesome bodily conduct; this is the reward of wholesome bodily conduct. This is wholesome verbal and mental conduct; this is the reward of wholesome verbal and mental conduct. This is called the gods; this is called humans; this is called apparitional birth in good destinies; this is called nirvāṇa." This is the gentle. Second, as for the entirely harsh, just as you said: "This is unwholesome bodily conduct; this is the reward of unwholesome bodily conduct. This is unwholesome verbal and mental conduct; this is the reward of unwholesome verbal and mental conduct. This is called the hells; this is called animals; this is called hungry ghosts; this is called bad destinies; this is called falling into bad destinies." This is the Tathāgata's harsh teaching.'