[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) › [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123) › 7.8 # 諸經要集 7.8 諸經要集 7.8 - **Language:** Classical Chinese ### [7.8](https://indike.org/pramana/in.bauddha.taisho.2123.7.8) 復思貴賤。既有靡恒。譬水火更王寒暑遞來。故見有財富室溫。衣豐食足。不勞營覓自然而至。復見有貧苦飢弊。役力馳求。晨起夜寐。形骸為之沮悴。心情為之勞擾。縱有所獲。百方散失。終日願於富饒。而富饒未甞暫有。以此苦故。所以勸獎。令其惠施。力勵修福。若復有人。衣裘服玩鮮華香潔。春秋氣序寒溫冷暖。四時變改。隨須無闕。而復見有尺布不完。丈帛殘弊。垢穢塵墨。臭膩朽爛。炎暑不識絺𥿭。氷雪不知繒纊。乃至形體不蔽。男女露裸。非唯可恥。實亦奇苦。若見此苦。豈可不遠。所以勸獎。令其修福。應施衣服及以室宇。豈不見眾人皆有而我獨無。是故應須勇猛修習。若復有人。食則甘味並薦。珍羞修舉。連机重案。滿床亘席。芳脂芳馥。馨香具列。而復有脫粟之飯不充。藜藿之羹常乏。鹽梅早自兩無。魚菜久己雙闕。乃至并日而飡。糜粥相係。雜以水果。加以草菜。萎黃困篤。自濟無方。若見此苦。豈可不遠。所以勸獎。令其修福。應施飲食及以水漿。豈可眾人皆足而我獨困。是故應須勇猛修習。若復有人。榮位通顯。乘肥衣輕。適意自在。行則天人瞻仰。住則鬼神敬貴。而復見有卑鄙猥賤。人所不齒。生不知其生。死不知其死。塗炭溝渠之側。坐臥糞壤之中。雖有叱咄之聲。反致捶撲之苦。非唯神鬼不敬。乃亦狗犬加毒。若見此苦。豈可不遠。所以勸獎。令其修福。應滅憍慢奉行謙敬。豈可他人常貴而我恒賤。是故應當勇猛修習。若復有人。形貌端正。言詞音韻。皆合宮商。人樂見聞。常存廣利。仁慈博愛。語不傷物。而復有人。面狀矬醜。所言嶮暴。唯知自利。不計念彼。彼忍辱故所以致勝。多瞋恚故所以招惡。若見此苦。豈可不遠。所以勸獎。令其修福。應滅瞋恚奉行忍辱。豈可以令眾人恒處勝地。而我永隔淨緣。是故應須勇猛修習。若復有人。意力強幹。少於病疾。常堪行道。無有障礙。而復有人。羸瘦多患。氣力疲弊動輒增困。眠坐不安。見有此惡。實宜捨遠。所以勸獎。令其修福。應施醫藥隨時賑救。豈可眾人常無疾頓。而我永嬰沈滯。是故應須勇猛修習。凡是如此之事。實最應勸。若不相勸。則學者不勤也。 > One should further reflect: since nobility and baseness are inconstant, just like water and fire alternating in dominance, or cold and heat arriving in turn, we therefore see some who possess wealth and a warm home, with an abundance of clothing and ample food, coming to them naturally without the toil of seeking. Again, we see those who suffer in poverty, hungry and destitute, labouring with all their might and rushing in pursuit, rising at dawn and sleeping at night, their bodies becoming haggard and emaciated, and their minds weary and disturbed; even if they obtain something, it disperses in a hundred directions, and though they spend all day wishing for abundance, abundance has never been theirs even for an instant. Because of such suffering, they are exhorted and encouraged to give generously and vigorously cultivate merit. If again there are people whose clothes, furs, and fine articles are fresh, resplendent, fragrant, and clean, and as the seasonal atmospheric orders of cold, warmth, coolness, and heat change through the four seasons, they lack nothing according to their needs; yet again we see those who lack even a full foot of cloth, with only torn rags of silk, soiled with dirt and blackened with soot, foul-smelling, greasy, and rotted through, who in the blazing summer heat know nothing of fine and coarse linen, and in freezing ice and snow know nothing of silk and padded garments, even to the point where their bodies are uncovered, men and women naked—this is not only shameful, but truly an extraordinary torment. If one sees this suffering, how could one not wish to be far from it? Therefore they are exhorted and encouraged to cultivate merit: they should give clothing and lodgings. How can one fail to see that everyone else has them while I alone have none? For this reason, one must bravely and vigorously practice. If again there are people whose food consists of delicious flavours presented together, with fine delicacies served in order, rows of tables and double stands, couches filled and mats laid end to end, fragrant fats and perfumes fully set out in fragrant array; yet again there are those who do not have enough unhusked millet to eat, are constantly devoid of wild greens broth, have long lacked both salt and plums, and have long missed both fish and vegetables, even to the point of eating once every two days, living consecutively on watery gruel, mixed with wild fruits and accompanied by weeds and grasses, withered, jaundiced, destitute and ailing, without means of self-support. If one sees this suffering, how could one not wish to be far from it? Therefore they are exhorted and encouraged to cultivate merit: they should give food, drink, and liquids. How can everyone else be satisfied while I alone am impoverished? For this reason, one must bravely and vigorously practice. If again there are people whose glorious status is illustrious and prominent, who ride plump horses and wear light furs, doing as they please with ease, who when moving are looked up to by devas and humans, and when abiding are revered by ghosts and spirits; yet again we see those who are lowly, vulgar, and mean, disregarded by others, where people neither know when they are born nor know when they die, wallowing in mud beside ditches and channels, sitting and lying amid dung and soil, and though they utter shouts of distress, it merely incurs the suffering of being beaten and whipped, not only despised by spirits and ghosts, but even viciously attacked by dogs. If one sees this suffering, how could one not wish to be far from it? Therefore they are exhorted and encouraged to cultivate merit: they should extinguish arrogance and practice humility and respect. How can others be always noble while I am forever base? For this reason, one should bravely and vigorously practice. If again there are people whose appearance is upright and dignified, whose words and tones conform to the musical scale, whom people delight to see and hear, who constantly maintain broad benefit, possessing humaneness, compassion, and universal love, whose words do not harm living beings; yet again there are people whose faces are stunted and ugly, whose speech is treacherous and violent, who know only self-benefit and have no consideration for others. Because the former practiced forbearance, they achieved superiority; because the latter had much anger, they brought about evil. If one sees this suffering, how could one not wish to be far from it? Therefore they are exhorted and encouraged to cultivate merit: they should extinguish anger and practice forbearance. How could one let everyone else remain always in superior realms, while I am forever separated from pure conditions? For this reason, one must bravely and vigorously practice. If again there are people whose mental fortitude is sturdy and capable, who have few illnesses, and are constantly able to practice the Way without obstruction; yet again there are people who are emaciated and suffer many afflictions, whose breath and strength are exhausted, whose distress increases whenever they move, resting and sitting in discomfort. Seeing such evil, it is truly fitting to cast it far away. Therefore they are exhorted and encouraged to cultivate merit: they should give medicine and offer timely relief. How can everyone else be constantly free from sickness and collapse, while I am forever burdened with lingering ailment? For this reason, one must bravely and vigorously practice. All matters such as these are truly what should most be encouraged. If they are not exhorted to one another, then students will not be diligent. > — English (machine translation) (machine translation) - [Previous: 7.7](https://indike.org/pramana/in.bauddha.taisho.2123.7.7) - [Next: 7.9](https://indike.org/pramana/in.bauddha.taisho.2123.7.9) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2123.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2123~en-mt.7.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2123.7.8](https://indike.org/pramana/in.bauddha.taisho.2123.7.8) · Pramāṇa