T85n2825_真言要決卷第一．第三
大正藏第 85 冊 No. 2825 真言要決卷第一．第三
No. 2825
真言要決卷第一
盜□□言盜□□□□□□□□□□□□邀寵規利□□□□□□聚財。自□賤人憎他愛己。損□□□□馬輕求服玩奢華器物侈靡。嚴飾棟宇放志肆情。習學浮言以為才辯。修治巧偽將作智慧。傲虐貧賤諂佞富貴。惡直醜正嫉妒良善。護短□□飾非拒諫。矜功伐善。同惡相親。結□□□□游暴慢。滋味養壽祠祀請恩。厭詛除兇□奏伐命。棄本逐末背正行邪。巫覡是求妖訛是信。側詩艷賦彩畫薰香。異端奇伎博弈淫樂。以娛耳目以悅婦人。耽樂為常終身不悟。中智已下莫不盡然。晝夜憂勞無忘寢食。父子兄弟互懷間欺。伯叔夫妻交相猜貳。閉門內教欺負。開門外遣施行。妄善詐親內離外舍。甘言強笑面柔足恭。心寡慈悲口多恩愛。並不以為惡故共行之。若悟為非誰復肯造。信知道與俗反與偽違。行真者則萬無一人。行偽者則比肩皆是。於是群邪混正。正實難行。眾偽亂真。真實難辯。故尼父有武叔之毀。周公有管蔡之言。是故君子道消至人潛隱。非惟明智誰復悟之。故莊子云。至言不出。俗言勝也。詩云。聽言則對。誦言如醉。夫俗情迷惑若此。可不悲哉。人皆好人之愛己。不好己之愛人。人皆
【現代漢語翻譯】 現代漢語譯本 《真言要決》第一卷
關於盜竊的真言，用於邀寵求利，聚斂錢財。有人自私自利，憎恨他人，偏愛自己。有人爲了追求享樂，不惜花費大量金錢購買奢侈品，裝飾房屋，放縱自己的慾望。他們學習華而不實的言辭來顯示自己的才華，用虛假的手段來冒充自己的智慧。他們傲慢地對待貧賤之人，諂媚富貴之人，厭惡正直，醜化公正，嫉妒善良。他們袒護缺點，掩蓋錯誤，拒絕勸諫，自誇功勞，貶低他人。他們與作惡之人互相親近，結交行為粗暴傲慢的人。他們用美味佳餚來滋養身體，祈求長壽，通過祭祀來祈求恩惠。他們用厭惡詛咒來消除災禍，甚至上奏朝廷來討伐他人。他們捨棄根本，追求末節，背離正道，行邪門歪道，向巫師求助，相信妖言惑眾。他們創作艷麗的詩歌，繪製精美的圖畫，使用薰香，追求奇異的技藝，沉迷於賭博和淫樂，以此來娛樂耳目，取悅婦人。他們終日沉迷於享樂，終身不悟。中等資質以下的人，幾乎都是如此。他們日夜憂慮操勞，甚至忘記了睡眠和飲食。父子兄弟之間互相猜疑欺騙，伯叔夫妻之間也互相猜忌。他們閉門在家，教導家人欺負他人，打開大門，對外人施捨恩惠。他們虛偽地表現出善良和親近，內心離散，外表和善。他們口蜜腹劍，表面柔順恭敬，內心卻缺乏慈悲，口中卻充滿恩愛之語。他們並不認為這些是惡行，所以一起去做。如果他們意識到這些是錯誤的，誰還會去做呢？要知道，真理與世俗相反，真實與虛偽相悖。行真道的人萬中無一，行虛偽之道的人比比皆是。因此，邪惡之說混淆正道，正道難以推行；虛假之象擾亂真實，真實難以辨別。所以孔子有被武叔誹謗的遭遇，周公有被管叔、蔡叔議論的經歷。因此，君子的道義衰微，有道德的人隱居起來。如果不是明智之人，誰又能覺悟呢？所以莊子說：『至理名言不會輕易說出口，而世俗之言卻大行其道。』《詩經》說：『聽人說話總是要反駁，誦讀經典卻如同醉酒一般。』世俗之情迷惑人如此之深，怎能不令人悲哀呢？人們都喜歡別人愛自己，卻不喜歡自己愛別人。人們都……
【English Translation】 English version The First Volume of Essential Decisions on Mantras
Mantras for theft, used to curry favor and seek profit, and to accumulate wealth. Some are selfish, hating others and favoring themselves. Some spare no expense to buy luxury goods, decorate houses, and indulge their desires in pursuit of pleasure. They learn flashy words to show off their talents, and use false means to pretend to be wise. They treat the poor and lowly with arrogance, and flatter the rich and powerful. They hate honesty, uglify justice, and are jealous of the good and virtuous. They protect shortcomings, cover up mistakes, and refuse to be advised. They boast of their merits and belittle others. They are close to those who do evil, and associate with those who are violent and arrogant. They nourish their bodies with delicacies, pray for longevity, and seek favor through sacrifices. They use curses to eliminate disasters, and even petition the court to attack others. They abandon the fundamental and pursue the trivial, deviate from the right path and practice evil ways, seek help from shamans, and believe in妖訛(yāo é) [false and misleading statements]. They create sensual poems, paint exquisite pictures, use incense, pursue strange skills, and indulge in gambling and licentiousness, using these to entertain their eyes and ears and please women. They indulge in pleasure all day long and never wake up. Almost all those of mediocre talent and below are like this. They worry and toil day and night, even forgetting sleep and food. Fathers and sons, brothers, suspect and deceive each other, and uncles and aunts, husbands and wives, also suspect each other. They close the door and teach their families to bully others, and open the door and bestow favors on outsiders. They falsely show kindness and closeness, with inner discord and outer harmony. They speak sweet words and force smiles, with gentle faces and respectful feet, but their hearts lack compassion and their mouths are full of loving words. They do not think these are evil deeds, so they do them together. If they realized these were wrong, who would still do them? Know that truth is contrary to the secular, and reality is contrary to falsehood. Those who practice the true path are one in ten thousand, while those who practice the false path are everywhere. Therefore, evil sayings confuse the right path, and the right path is difficult to promote; false appearances disturb reality, and reality is difficult to distinguish. Therefore, Confucius had the experience of being slandered by 武叔(Wǔ Shū) [a person who slandered Confucius], and the Duke of Zhou had the experience of being discussed by 管叔(Guǎn Shū) [Duke of Guan] and 蔡叔(Cài Shū) [Duke of Cai]. Therefore, the morality of gentlemen declines, and virtuous people live in seclusion. If it were not for the wise, who could awaken? Therefore, Zhuangzi said: 'The most profound words are not easily spoken, while the words of the world prevail.' The Book of Poetry says: 'Listening to people speak is always to refute, but reciting the classics is like being drunk.' The emotions of the world deceive people so deeply, how can it not be sad? People like others to love them, but they do not like to love others. People all...
嫌人之惡己。不嫌己之惡人。人皆憎人之道己短。不憎己之說人非。人皆欲人之行信於己。不好己之行信於人。人皆欲人之行直於己。不好己之行直於人。貧則皆欲人之以財惠己。富則不好以財惠人。自危則欲人之濟己。人危則不肯以身濟人。己之妻妾則不欲令人顧視。見他妻妾則好蕩以淫心。己之父母則欲得使人崇敬。見他父母則不欲屈己尊重。而復終日孜孜怨恨儕伍。不知反躬自責內省其身。既不達往來之情。未殊禽獸者也。故禮記云。人而無禮雖能言。不亦禽獸之心乎。孔子云。躬自厚而薄責於人則遠怨矣。世人但知平章他人短。不知己之不長。但知平章他子無仁智。不知己子是庸愚。但知平章他婦有淫行。不知己婦無貞實心。但知笑他無禮義。不知己自無人情。但知恨人不禮己。不知己之無所知。但知平章知鄙吝。不知已之是慳貪。故欲論他事者。先自觀己身。欲笑他是非者。先自察長短。若其不爾者。則豈得謂之中智乎。故易云復以自知。老子云自知者。明其此之謂也。
聞過不即改是愚人。見鞭不即行是駑馬。駑馬終日受鞭策。愚人終日被毀挫。毀挫不知慚恥者甚於駑馬乎。故遺教經云。若無愧者與諸禽獸無相異也。易云。君子見善則遷。有過則改。是以佛法許以發露懺悔。王法許以舉覺首愆。若
【現代漢語翻譯】 現代漢語譯本： 憎恨別人身上的缺點，卻不憎恨自己身上的缺點在別人身上出現。人們都厭惡別人說自己的缺點，卻不厭惡自己議論別人的不是。人們都希望別人誠實對待自己，卻不願意自己誠實對待別人。人們都希望別人正直對待自己，卻不願意自己正直對待別人。貧窮時，就希望別人用錢財幫助自己；富有時，就不願意用錢財幫助別人。自己身處危難時，就希望別人救濟自己；別人身處危難時，就不肯挺身而出救助別人。自己的妻妾，就不希望別人看一眼；看到別人的妻妾，就心生邪念。自己的父母，就希望別人崇敬；看到別人的父母，就不願意委屈自己去尊重。卻還整天怨恨同伴，不知道反過來責備自己，反省自身。既不明白人情世故，和禽獸有什麼區別呢？所以《禮記》說：『人如果沒有禮儀，即使能說話，不也和禽獸的心一樣嗎？』孔子說：『嚴格要求自己，而少責備別人，這樣就能減少怨恨了。』世人只知道評論別人的缺點，不知道自己也沒有優點。只知道評論別人的孩子沒有仁義智慧，不知道自己的孩子是平庸愚蠢。只知道評論別人的妻子有淫蕩的行為，不知道自己的妻子沒有貞潔的心。只知道嘲笑別人沒有禮義，不知道自己沒有人情味。只知道怨恨別人不禮貌對待自己，不知道自己什麼都不懂。只知道評論別人吝嗇，不知道自己是慳吝貪婪。所以想要評論別人的事情，先觀察自己。想要嘲笑別人的是非，先審視自己的長短。如果不是這樣，那怎麼能說是明智呢？所以《易經》說，『通過反省來認識自己。』老子說，『瞭解自己的人是明智的』，說的就是這個道理。
聽到別人指出自己的過錯，不立刻改正，這是愚蠢的人。看到鞭子，不立刻行動，這是劣馬。劣馬整天遭受鞭打，愚蠢的人整天被人指責。被指責卻不知道慚愧的人，比劣馬還不如啊！所以《遺教經》說：『如果沒有羞愧之心，就和禽獸沒有什麼區別了。』《易經》說：『君子看到好的就學習，有過錯就改正。』因此佛法允許發露懺悔，王法允許自首。如果...
【English Translation】 English version: They resent the faults in others, but not the faults in themselves appearing in others. People all hate others pointing out their shortcomings, but do not hate themselves discussing the faults of others. People all want others to be honest with them, but are unwilling to be honest with others themselves. People all want others to treat them with integrity, but are unwilling to treat others with integrity themselves. When poor, they want others to help them with wealth; when rich, they are unwilling to help others with wealth. When in danger themselves, they want others to save them; when others are in danger, they are unwilling to step forward to save them. They do not want others to look at their own wives and concubines; when they see the wives and concubines of others, they are filled with lustful thoughts. They want others to respect their own parents; when they see the parents of others, they are unwilling to humble themselves to respect them. Yet they still resent their companions all day long, not knowing to turn around and blame themselves, to reflect on themselves. Not understanding human relationships, how are they different from beasts? Therefore, the 'Book of Rites' says: 'If a person has no etiquette, even if they can speak, is their heart not like that of a beast?' Confucius said: 'Be strict with yourself and less demanding of others, and you will reduce resentment.' People only know how to criticize the shortcomings of others, not knowing that they themselves have no strengths. They only know how to criticize other people's children for lacking benevolence and wisdom, not knowing that their own children are mediocre and foolish. They only know how to criticize other women for having lewd behavior, not knowing that their own wives have no chaste hearts. They only know how to laugh at others for lacking propriety, not knowing that they themselves have no human feelings. They only know how to resent others for not being polite to them, not knowing that they themselves know nothing. They only know how to criticize others for being stingy, not knowing that they themselves are miserly and greedy. Therefore, if you want to comment on the affairs of others, first observe yourself. If you want to laugh at the rights and wrongs of others, first examine your own strengths and weaknesses. If it is not so, then how can it be said to be wisdom? Therefore, the 'Book of Changes' says, 'Reflect to know yourself.' Lao Tzu said, 'Those who know themselves are wise,' which is what this means.
Hearing criticism and not immediately correcting it is the mark of a fool. Seeing the whip and not immediately moving is the mark of a dull horse. A dull horse is whipped all day long, and a foolish person is criticized all day long. Is a person who is criticized and does not know shame worse than a dull horse? Therefore, the 'Sutra of the Buddha's Last Teaching' says: 'If there is no sense of shame, there is no difference from birds and beasts.' The 'Book of Changes' says: 'A gentleman sees good and follows it, and corrects his faults.' Therefore, the Buddha's teachings allow for confession and repentance, and the laws of the king allow for reporting offenses.
發露事不盡則不得成懺悔。舉覺事不盡則不得成首愆。故懺悔改過者必須發露盡誠。舉覺首愆者必須陳辭盡狀。若懺悔更造罪。不及無不懺。首愆更造過。不及無不陳。故首罪者則須濯志日新。懺悔者則須蕩心恒一。是以顏回不貳過。夫子尚之。故書云。德惟一動罔弗吉。德二三動罔弗兇。易云。恒以一德恒德之固也。造燭者為求其明。讀經者為求其理。明以照暗室。理以照暗心。故造燭不能然。雖有燭不廢暗。讀經不見理。雖讀經不廢愚。室暗動則有礙。心愚動則過生。過生者為其無智。有礙者為其無照。故世人但知造燭求明以照室。不解讀經求理以照心。何其愚哉。
琴瑟解者彈之而得其曲。不解者彈之空得其聲。經書解者讀之而得其理。不解者讀之空得其言。故聾者雖聽琴瑟終不聞琴瑟之聲。愚人雖讀經書終不見經書之理。故禮記云。人莫不飲食鮮能知味。其此之謂矣。
經教雖多。解理者得其深意。河水雖廣。別水者見其深流。見其深流者駕船而登彼岸。得其深意者運心而出生死。結網以求龜魚。龜魚在深水。結網成不入水以網魚。乃束而高懸。龜魚無由得。造經以求福智。福智在深心。造經成不讀誦以網心。乃盛于函篋。福智無由生。又讀經不得深理者。猶舒網空曳於水中。舒網空曳於水中。
【現代漢語翻譯】 現代漢語譯本： 發露罪過之事不徹底，就不能成就懺悔。揭舉過錯之事不徹底，就不能成就認罪。所以懺悔改過的人必須徹底坦誠地發露。揭舉過錯認罪的人必須詳盡地陳述情況。如果懺悔后又再犯同樣的罪過，還不如不懺悔。認罪后又再犯同樣的過錯，還不如不認罪。所以，初犯過錯的人就必須立志每天更新自己。懺悔的人就必須保持心念恒定如一。因此，顏回不犯同樣的錯誤，孔夫子還讚賞他。所以《尚書》說：『德行專一，一動無有不吉利的。德行三心二意，一動就沒有不兇險的。』《易經》說：『恒守專一的德行，才能使德行穩固。』製造蠟燭是爲了追求光明。閱讀經書是爲了追求真理。光明用來照亮黑暗的房間，真理用來照亮昏暗的心靈。所以製造了蠟燭卻不能點燃，即使有蠟燭也無法消除黑暗。閱讀經書卻不能理解真理，即使讀了經書也無法消除愚昧。房間黑暗，行動就會有阻礙。心中愚昧，過錯就會產生。產生過錯是因為沒有智慧，行動有阻礙是因為沒有光明照耀。所以世人只知道製造蠟燭來追求光明以照亮房間，卻不知道閱讀經書來追求真理以照亮心靈，這是多麼愚蠢啊！
懂得琴瑟的人彈奏它就能得到樂曲，不懂得琴瑟的人彈奏它只能得到聲音。懂得經書的人閱讀它就能得到真理，不懂得經書的人閱讀它只能得到文字。所以，聾子即使聽琴瑟也始終聽不到琴瑟的聲音。愚笨的人即使閱讀經書也始終看不到經書的真理。《禮記》說：『沒有人不吃喝，但很少有人能真正品嚐出味道。』說的就是這個道理。
經書教義雖然很多，理解真理的人能得到其中的深刻含義。河水雖然寬廣，辨別水流的人能看到其中的深流。看到深流的人就能駕船到達彼岸，得到深刻含義的人就能運用心力脫離生死輪迴。結網是爲了捕撈龜魚，龜魚在深水之中。結好網卻不放入水中去捕魚，而是捆起來高高懸掛，這樣龜魚就沒有辦法得到。創造經書是爲了追求福報和智慧，福報和智慧在深心之中。創造好經書卻不讀誦來網住自己的心，而是盛放在箱子里，這樣福報和智慧就沒有辦法產生。還有，讀經卻不能得到深刻的道理，就像把網在水中白白拖動一樣。 English version: If the confession of transgressions is incomplete, repentance cannot be achieved. If the acknowledgment of faults is incomplete, admission of guilt cannot be achieved. Therefore, those who repent and correct their mistakes must thoroughly and sincerely confess. Those who acknowledge faults and admit guilt must fully and completely state the situation. If one commits the same offense again after repenting, it is better not to repent at all. If one commits the same mistake again after admitting guilt, it is better not to admit guilt at all. Therefore, those who commit offenses for the first time must aspire to renew themselves daily. Those who repent must maintain a constant and unwavering mind. Thus, Yan Hui (a disciple of Confucius) did not repeat his mistakes, and Confucius praised him. Therefore, the Book of Documents says: 'If virtue is consistent, every action will be auspicious. If virtue is inconsistent, every action will be inauspicious.' The Book of Changes says: 'Constantly upholding virtue with a unified mind is the foundation of steadfast virtue.' Making candles is to seek light. Reading scriptures is to seek truth. Light illuminates dark rooms, and truth illuminates dark minds. Therefore, if a candle is made but cannot be lit, darkness remains despite the candle. If scriptures are read but truth is not understood, ignorance remains despite the reading. Darkness in a room hinders movement, and ignorance in the mind causes transgressions. Transgressions arise from a lack of wisdom, and hindrance arises from a lack of illumination. Therefore, people only know to make candles to seek light to illuminate rooms, but do not know to read scriptures to seek truth to illuminate minds. How foolish this is!
Those who understand the qin and se (ancient Chinese musical instruments) can play them to produce music, while those who do not understand them can only produce sound. Those who understand scriptures can read them to obtain truth, while those who do not understand them can only obtain words. Therefore, a deaf person cannot hear the sound of the qin and se, even if they listen. A foolish person cannot see the truth of the scriptures, even if they read them. Therefore, the Book of Rites says: 'There is no one who does not eat and drink, but few can truly taste the flavor.' This is what it means.
Although there are many scriptures and teachings, those who understand the truth can grasp their profound meaning. Although the river is wide, those who can discern the water can see the deep currents. Those who see the deep currents can sail to the other shore, and those who grasp the profound meaning can use their mental power to escape birth and death. Casting a net is to catch turtles and fish, which are in deep water. If one makes a net but does not put it in the water to catch fish, but instead ties it up and hangs it high, then the turtles and fish cannot be obtained. Creating scriptures is to seek blessings and wisdom, which are in the depths of the heart. If one creates scriptures but does not read and recite them to capture one's own mind, but instead stores them in boxes, then blessings and wisdom cannot arise. Furthermore, reading scriptures without obtaining profound truth is like dragging a net aimlessly through the water.
【English Translation】 If the disclosure of matters is incomplete, repentance cannot be achieved. If the raising of awareness of matters is incomplete, admission of fault cannot be achieved. Therefore, those who repent and correct their faults must disclose everything sincerely. Those who raise awareness and admit their faults must state everything fully. If one creates more sins after repenting, it is not as good as not repenting at all. If one creates more faults after admitting them, it is not as good as not admitting them at all. Therefore, those who first commit sins must aspire to daily renewal. Those who repent must maintain a constant and unwavering mind. Thus, Yan Hui (a disciple of Confucius) did not repeat his mistakes, and Confucius praised him. Therefore, the Book of Documents says, 'If virtue is unified, every action will be auspicious. If virtue is divided, every action will be inauspicious.' The Book of Changes says, 'Constancy with unified virtue is the firmness of virtue.' Those who make candles do so to seek light. Those who read scriptures do so to seek truth. Light illuminates dark rooms, and truth illuminates dark hearts. Therefore, if one makes a candle but cannot light it, darkness remains despite the candle. If one reads scriptures but does not see the truth, foolishness remains despite the reading. Darkness in a room causes obstacles to movement, and foolishness in the heart causes transgressions to arise. Transgressions arise from a lack of wisdom, and obstacles arise from a lack of illumination. Therefore, people only know to make candles to seek light to illuminate rooms, but do not understand to read scriptures to seek truth to illuminate hearts. How foolish this is! Those who understand the qin and se (ancient Chinese musical instruments) play them and obtain their melodies. Those who do not understand them play them and only obtain their sounds. Those who understand scriptures read them and obtain their principles. Those who do not understand them read them and only obtain their words. Therefore, the deaf, even if they listen to the qin and se, ultimately do not hear their sounds. Foolish people, even if they read scriptures, ultimately do not see their principles. Therefore, the Book of Rites says, 'There is no one who does not eat and drink, but few can truly know the taste.' This is what it means. Although there are many scriptures and teachings, those who understand the principles obtain their deep meaning. Although the river is wide, those who distinguish the water see its deep currents. Those who see the deep currents steer their boats to the other shore. Those who obtain the deep meaning use their minds to escape birth and death. One casts a net to seek turtles and fish. Turtles and fish are in deep water. If one makes a net but does not put it in the water to catch fish, but instead ties it up and hangs it high, turtles and fish cannot be obtained. One creates scriptures to seek blessings and wisdom. Blessings and wisdom are in the deep heart. If one creates scriptures but does not read and recite them to capture the heart, but instead stores them in boxes, blessings and wisdom cannot arise. Furthermore, those who read scriptures but do not obtain deep principles are like spreading a net and dragging it empty in the water.
徒網濕而人困。龜魚一無得。讀經不得深理者。徒紙熟而心惓。福智一無成。世人並解結網成即入水以求魚。造經成者不知讀誦以求理。但知魚之以糞體。不知理之以糞神。求理糞神者與道德同遊。求魚糞體者與禽獸齊趣。與禽獸齊趣者雖是人貌。常懷畜生之心。與道德同遊者雖是凡夫。常懷菩薩之行。菩薩之行者饒益眾生。畜生之心者唯相劫剝。劫剝心者一錢決能致鬥。饒益行者萬金終不與爭。同資人事心行懸殊。校其短長非喻所及。故涅槃經云。身雖丈夫行同畜生。雖受人身心如佛心。
盲人駕船之彼岸者。不能見水脈而終著灘。愚人讀經以求福智者。不能解義趣而終獲罪。盲人著灘不自覺。愚人得罪不自知。不自覺者見船見在水。然船體去住一種靜。故明者告之終不信。不自知者見身見讀經。然經體深淺一種語。故智者告之終不依。故知別水者不能道盲人之船。解理者不能發愚人之智。若盲者受導必登彼岸。愚人受教必出生死。世咸共知盲人求別水者駕船。終不知愚求解理人問道。是以生則憂惶百慮。死則流轉三塗。何其苦哉。論語云。不日如之何如之何者吾未如之何。
婦人孕子不得不生。既生不得不死。猶饑不得不食。既食不得不出。既出不出與身為患。既死不死豈是吉哉。故未有不出之食。
未有不死之人。只可出有早晚。死有短長。其間優劣未足計也。故前食不出后食何以得入。前生不死後生何以得生。世咸共知食者任其時消。乃不知生者任其時死。亦其一愚。故大智度論云。我本不貪生。亦復不樂死。一心及智慧。待時至而去。
鏡以照面。智以照心。故鏡明則塵垢不止。智明則欲惡不生。人之無道猶車之無軸。車之無軸不可以駕。人之無道不可以行。人小不聞道。欲惡必拔傷其性。猶禾小不耨。莠稗必凌挫其苗秀而不耘鋤。獲實必少老。而聞道得真不多。屋破者恒畏風雨。心邪者恒憂禍患。故補得屋則風雨不能入其室。正得意則禍患不能入其心。世並解補屋以卻風雨。不解正心以除禍患。何其愚哉。故老子云。循之於身其德乃真。有沖天之翼者必不棲息于桑榆。有方外之心者必不言談于名利。故言名利者是小人淺志。談至道者是君子深識。是以小人用名利為宗。君子以道德為主。故孔子云。君子喻于義。小人喻于利。白玉投于緇泥不能污毀其色。君子游于濁世不能染亂其心。故松柏可以負霜雪。明智可以涉艱厄。歲寒然後知松柏茂。世濁然後知至人通。投頑石于江河則萬載而不潤。聚愚人而語道則終身而不聞。故易云。知機其神乎。
眼以觀色。心以照理。故眼審則行不傷足。志靜則
【現代漢語翻譯】 現代漢語譯本：沒有人是不會死的，只是有早有晚，壽命有長有短的區別。這期間的優劣，實在不值得計較。所以，前面的食物不消化，後面的食物怎麼能吃進去？前一生不死去，后一生又怎麼能產生？世人都知道吃東西要讓它及時消化，卻不知道生命也要順應時機而終結，這也是一種愚昧。所以《大智度論》說：『我本來不貪戀生存，也不厭惡死亡，一心一意運用智慧，等待時機到來就離去。』 鏡子用來照臉，智慧用來照心。所以鏡子明亮，塵垢就不會附著；智慧明亮，慾望和邪惡就不會產生。人沒有道義，就像車沒有車軸一樣。車沒有車軸就無法行駛，人沒有道義就無法立身處世。人在年幼時沒有聽聞正道，慾望和邪惡必定會萌發，傷害他的本性，就像禾苗幼小時不除草，雜草必定會侵凌，使其苗不秀，而不去耕耘鋤草，收穫的果實必定很少。年老了才聽聞正道，真正領悟的人不多。房屋破損的人常常害怕風雨，心術不正的人常常擔憂災禍。所以，修補好房屋，風雨就不能進入；端正心意，災禍就不能侵入。世人都懂得修補房屋來抵禦風雨，卻不懂得端正心意來消除災禍，這是多麼愚蠢啊！所以老子說：『遵循道來修身，他的德行才能純真。』有能衝上雲霄的翅膀的鳥，必定不會棲息在桑樹和榆樹上；有超脫世俗之心的人，必定不會談論名利。所以，談論名利的是小人淺薄的志向，談論至高無上的道義的是君子深刻的見識。因此，小人把名利作為根本，君子把道德作為根本。所以孔子說：『君子通曉的是道義，小人通曉的是利益。』潔白的玉石投入到黑色的泥土中，不能玷污它的顏色；君子身處污濁的世道，不能被擾亂他的心志。所以，松柏能夠承受風霜雨雪，明智的人能夠度過艱難困苦。寒冷的季節過後才知道松柏的茂盛，世道污濁之後才知道得道之人的通達。把頑石投入到江河中，即使經過萬年也不會被浸潤；聚集愚蠢的人談論道義，終身也不會聽懂。所以《易經》說：『瞭解時機，是多麼神奇啊！』 眼睛用來觀察顏色，心用來明察道理。所以眼睛審察清楚，行走就不會傷到腳；心志安定平靜，
【English Translation】 English version: There is no one who does not die. There is only the difference of early or late, and the length of life. The merits and demerits in between are not worth calculating. Therefore, if the previous food is not digested, how can the next food be taken in? If the previous life does not die, how can the next life be born? The world all knows that food should be digested in time, but they do not know that life should also end according to the time. This is also a kind of ignorance. Therefore, the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says: 'Originally, I am not greedy for life, nor am I averse to death. With one mind and wisdom, I wait for the time to come and then depart.' A mirror is used to reflect the face, and wisdom is used to illuminate the heart. Therefore, if the mirror is bright, dust will not settle; if wisdom is bright, desires and evils will not arise. A person without morality is like a cart without an axle. A cart without an axle cannot be driven, and a person without morality cannot conduct himself in the world. If a person does not hear the Dharma (teachings) when young, desires and evils will surely sprout, harming his nature, just as if weeds are not removed from young seedlings, they will surely encroach, causing the seedlings not to flourish. If one does not cultivate and weed, the harvest will surely be small. If one hears the Dharma (teachings) in old age, there are not many who truly understand. Those whose houses are broken are always afraid of wind and rain, and those whose hearts are wicked are always worried about misfortune. Therefore, if the house is repaired, wind and rain cannot enter; if the mind is rectified, misfortune cannot enter. The world all understands repairing houses to ward off wind and rain, but they do not understand rectifying the mind to eliminate misfortune. How foolish this is! Therefore, Lao Tzu (founder of Taoism) said: 'Follow the Tao (the Way) to cultivate oneself, and one's virtue will be genuine.' A bird with wings that can soar to the sky will surely not perch on mulberry and elm trees; a person with a mind beyond the mundane will surely not talk about fame and fortune. Therefore, those who talk about fame and fortune are petty people with shallow ambitions, and those who talk about the supreme Dharma (teachings) are gentlemen with profound knowledge. Therefore, petty people take fame and fortune as their foundation, and gentlemen take morality as their foundation. Therefore, Confucius (founder of Confucianism) said: 'The gentleman understands righteousness, and the petty person understands profit.' If white jade is thrown into black mud, it cannot be defiled; if a gentleman travels in a turbid world, his mind cannot be disturbed. Therefore, pine and cypress can withstand frost and snow, and the wise can overcome difficulties. Only after the cold season do we know the lushness of pine and cypress, and only after the world is turbid do we know the understanding of the Arhats (enlightened beings). If a stubborn stone is thrown into a river, it will not be moistened even after ten thousand years; if foolish people are gathered to talk about the Dharma (teachings), they will not understand it in their lifetime. Therefore, the I Ching (Book of Changes) says: 'Understanding the opportunity is truly miraculous!' The eyes are used to observe colors, and the heart is used to discern principles. Therefore, if the eyes examine clearly, walking will not hurt the feet; if the mind is stable and calm,
動不勞神。墻宇外牢惡人不得入其室。道德內固邪氣不能襲其心。家富者人不遠索。志滿者心不外緣。無疾者不訪良醫。無慾者不規榮寵。遺貪者不尚金玉。遺名者不願譭譽。樂道安貧則財友莫訪。抱德獨處則勢利不尋。積穀帛者不憂饑凍。抱道德者不慮兇邪。世並解貯谷帛以防睏乏。不解懷道德以備艱厄。故孔子雖在陳蔡之間而絃歌不輟。易云。困窮而通。言嗜慾而不言道德者。為無真如故也。食糟糠而不食珍味者。為無稻梁故也。衣麻枲而不衣綾紈者。為無縑纊故也。行杖策而不乘肥馬者。為無事騎故也。世並解求車騎以代徒行。求縑纊以代麻枲。求稻梁以代糟糠。不解修真智以除嗜慾。嗜慾無厭亡身喪命。豈非愚哉。言道德而不行者。猶饑而不食。行道而不樂者。猶食而不甘。樂道而不終者。猶甘而不飽也。故樂道終則神明暢。甘食飽則形氣充。故世人但知以食充形氣。不知以道德泰神明。夫神𢡼形充猶臣強君弱。臣強君弱國必顛墜。形充神𢡼身必死亡。言佞者無真行。懷素者無飾詞。多淫者好華飾。多利者好交遊。故交遊廣者心不實。華飾盛者志不貞。是以志貞者衣粗服。心實者好淡交。以此而觀人則萬無一失矣。故易云。治容誨淫。禮記云。君子之交如水。老子云。信言不美。美言不信。言煩無當者理蔽。
多慮無益者心疲。孝子養親者忘勞苦。真人懷道者外形骸。故不擇事而作者養親故也。不擇地而安者懷道故也。故孔子云。食無求飽。居無求安。是以儒有曲肱陋巷。道有宴坐山林。貞女非良媒不嫁。至理非實語不宣。良媒必不妄媒其女。實語必不妄出其言。媒而不妄媒其實德。言而不妄言其實理。媒其實德婚者不惑。言其實理聽者不疑。不疑必受而行用。不惑必納為室家。故家得順婦則能安和九族。心得實理則能靜泰百骸。九族安和則枝葉外茂。百骸靜泰則種智內明。枝葉外茂名為強族。種智內明名為達人。故世人但解訪良媒求其婦德。不知訪實語求其至言。何其愚也。故孔子云。擇不處仁焉得智。
藥不當病不及不服。言不中理不及不言。藥不當病反傷其命。言不中理反害其身。故易云。亂之所生則言語以為階。老子云。開其銳濟其事終身不救。愚人娶妻不求婦德。唯求門地富貴姿質為本。女人恃色必恣憍淫。恃其門族必懷欺侮。欺侮則不順舅姑。憍淫則受人扇惑。不順舅姑則內外不睦。受人扇惑則表裡昏淫耽欲。愚人終不省覺。兼恐被夫嫌薄無所不至。求巫厭□不憂婦道。唯思聲色袨服靚妝。諂媚夫婿詐將親善。讒譖尊卑。夫納婦言。疏薄骨肉。致使至親同氣怨徹穹蒼。如此之徒豈唯三五。危身沒命實屬
婦人。喪國亡家皆由女色。故周文之盛先述德於後妃。殷紂之亡卒歸愆于姐己。自余群小何可勝言。牝雞之晨可不悟也。故詩云。婦為長舌維厲之階亂匪自降天生自婦人。
無同則無異。無合則無離。無聚則無散。無愛則無憎。無憂則無喜。無得則無失。無生則無死。無親則無疏。世或有先疏后親者。或有先親后疏者。至如夫妻未合不識。此則先疏。亦既婚媾恩愛同懷。則是后親。兄弟同胞共氣。此則先親。后遂離析。則是后疏。夫婦本疏翻成膠漆。兄弟本一翻成路人。加以側目相憎瞋嫌嫉妒。互相經略養活妻兒。不惟父母之恩乃懷財色之美。積習既久遂以為常。舉世皆然。親疏孰在。故以財交者財盡即疏。以色交者色衰即棄。以食交者食盡即離。以名交者名亡即絕。以勢交者勢去即乖。以藝交者藝竭即斷。是以有故而合者必有故可離。無故而同者必無故可異。有故者非恒故離合有時。無故者有恒故同異無日。無故者謂道合。有故者謂世交。是以小人無親非利不合。君子無親非道不同。非道不同無道則散。非利不合無利即離。故禮記云。儒□義同而進不同而退。莊子云。君子淡以親。小人甘以絕。誠不謬矣。歡喜不及忍辱。多笑不及不瞋。不殺勝於放生。求福不如避罪。不慳勝於佈施。心敬勝於足恭。故遺教經
【現代漢語翻譯】 現代漢語譯本： 婦人啊，國家衰敗、家庭破亡都因為女色。所以周文王的興盛，先從后妃的德行開始敘述；殷紂王的滅亡，最終歸罪於妲己（dá jǐ，殷紂王的寵妃）。至於其他的小人物，哪裡能說得完呢？母雞早晨啼叫，難道還不明白嗎？所以詩經說：『婦人的長舌是災禍的開端，禍亂不是從天而降，而是由婦人引起的。』
沒有相同就沒有差異，沒有結合就沒有分離，沒有聚集就沒有消散，沒有愛就沒有恨，沒有憂愁就沒有喜悅，沒有得到就沒有失去，沒有出生就沒有死亡，沒有親近就沒有疏遠。世上或許有先疏遠后親近的，也有先親近后疏遠的。比如夫妻，未結合時不相識，這是先疏遠；一旦結婚，恩愛同心，這就是后親近。兄弟是同胞，共用父母的精氣，這是先親近；後來卻分離，這就是后疏遠。夫妻本來疏遠卻變得親密無間，兄弟本來一體卻變得像路人一樣。再加上互相斜眼相看，憎恨、埋怨、嫉妒，互相算計，養活妻子兒女，不念父母的恩情，只想著錢財美色。時間長了就習以為常，整個社會都這樣，哪裡還有親疏之分？所以因為錢財交往的，錢財用盡就疏遠；因為美色交往的，美色衰退就被拋棄；因為食物交往的，食物吃完就離散；因為名聲交往的，名聲敗壞就斷絕關係；因為權勢交往的，權勢失去就背離；因為技藝交往的，技藝耗盡就斷絕關係。因此，因為某種原因而結合的，必然因為某種原因而分離；沒有原因而相同的，必然沒有原因而不同。有原因的不是永恒的，所以離合有時；沒有原因的才是永恒的，所以相同相異沒有期限。沒有原因指的是道義相合，有原因指的是世俗交往。所以小人之間沒有親情，不是爲了利益不會結合；君子之間沒有私交，不是因為道義相同不會在一起。不是因為道義相同，沒有道義就會離散；不是因為利益結合，沒有利益就會分離。所以《禮記》說：『儒者因為道義相同而一起前進，因為道義不同而一起退隱。』《莊子》說：『君子平淡地交往而親近，小人以利益斷絕關係。』這話確實沒錯。歡喜不如忍辱，多笑不如不生氣，不殺生勝過放生，求福不如避免犯罪，不吝嗇勝過佈施，內心恭敬勝過表面的禮節。』所以《遺教經》（yí jiào jīng，佛經名）說：
【English Translation】 English version: Women! The loss of countries and the destruction of families are all due to female allure. Therefore, the prosperity of King Wen of Zhou began with describing the virtues of his consorts; the downfall of King Zhou of Yin ultimately blamed Daji (Daji, the favorite concubine of King Zhou of Yin). As for the other petty people, how can they all be mentioned? The morning crowing of a hen, can one not understand? Therefore, the Book of Songs says: 'A woman's long tongue is the beginning of calamity; chaos does not descend from heaven, but arises from women.'
Without sameness, there is no difference; without union, there is no separation; without gathering, there is no scattering; without love, there is no hatred; without sorrow, there is no joy; without gain, there is no loss; without birth, there is no death; without closeness, there is no distance. In the world, there may be those who are first distant and then close, or those who are first close and then distant. For example, husband and wife, before marriage they do not know each other, this is first distant; once married, they are loving and of one mind, this is later close. Brothers are from the same womb, sharing the same vital energy, this is first close; later they separate, this is later distant. Husband and wife, originally distant, turn into inseparable; brothers, originally one, turn into strangers. Added to this are sidelong glances, hatred, resentment, jealousy, mutual scheming, raising wives and children, not remembering the kindness of parents, only thinking of wealth and beauty. Over time, this becomes the norm, the whole world is like this, where is there any closeness or distance? Therefore, those who associate for wealth become distant when the wealth is exhausted; those who associate for beauty are abandoned when the beauty fades; those who associate for food scatter when the food is gone; those who associate for fame sever ties when the fame is lost; those who associate for power betray each other when the power is gone; those who associate for skill break off when the skill is exhausted. Therefore, those who unite for a reason will surely separate for a reason; those who are the same without a reason will surely be different without a reason. Those with a reason are not constant, so separation and union have their times; those without a reason are constant, so sameness and difference have no limit. Those without a reason refer to those who are aligned in principle, those with a reason refer to worldly associations. Therefore, petty people have no affection, they do not unite unless it is for profit; gentlemen have no private dealings, they do not stay together unless it is for the same principle. If not for the same principle, without principle they will scatter; if not for the sake of profit, without profit they will separate. Therefore, the Book of Rites says: 'Scholars advance together because of shared righteousness, and retire together because of differing righteousness.' Zhuangzi says: 'Gentlemen associate plainly and are close, petty people sever ties for gain.' This is indeed not wrong. Rejoicing is not as good as enduring insult, much laughter is not as good as not being angry, not killing is better than releasing life, seeking blessings is not as good as avoiding sin, not being stingy is better than giving alms, inner reverence is better than outward politeness.' Therefore, the Sutra of the Bequeathed Teachings (yí jiào jīng, name of a Buddhist scripture) says:
云。忍之為德持戒苦行所不能及。能行忍者乃可名為有力大人。又云。劫功德賊無過瞋恚。大智度論云。若人加□如豬楷金山益發其明。求佛道度眾生之利器。忍為最妙。又云。瞋為苦因緣。慈是樂因緣。莊子云。力敵萬夫非為勇士。能行一忍號曰丈夫。論語云。一朝之忿忘其身以及其親。非惑歟。道者本為弘道化物。不為剃頭著帽長齊菜食誦經禮佛好心練行故也。官者本為輔國治民。不為懷寵尸祿清謹檢案判事打人故也。故孔子云。禮云禮云王帛云乎哉。樂云樂云鐘鼓云乎哉。君子上達小人下達。是以菩薩具善種智。眾生具惡種智。習惡智不已決定入地獄。習善智不已決定得菩提。故易云。善不積不足以成名。惡不積不足以滅身。菩薩善種智名為戒定慧。眾生惡種智名為貪瞋癡。翻破貪瞋癡即是戒定慧。能決此事者名為大丈夫。故老子云。是以大丈夫處其厚不處其薄。居其實不居其華。故玄彼取此仕而懷居。未足以為仕修道懷安。豈是道哉。故維摩經云。貪著禪味是菩薩縛。君子懷德小人懷土。修道愿生極樂世界者。甚於懷土小人。君子懷形小人懷惠。修道而求果報者。甚於懷惠小人。何以故。夫世間愚人並以無明毒心貪剝錢財。作少許客塵功德。而即愿生諸天及無量壽極樂世界者。不是小小愚癡何者。夫寧無病坐
茅廬。不有病坐金屋。寧無病臥板簀。不有病臥王床。寧無病食蔬餐。不有病食珍味。寧無病策弱杖。不有病乘壯馬。寧無事而家貧。不有事而家富。寧解脫游煩惱。不被縛住涅槃。寧有慧□閻浮。不無明生極樂。故華嚴經云。寧受一切苦得聞佛音聲。不受一切樂而不聞佛名。以此而議會須得明悟解脫于煩惱。何因直以暗心而愿生彼極樂世界哉。至如世間愚人。因少功勛蒙授官賞。資財殷足服乘輕鮮。外雖得此□華。內愚不殊疇昔。無仁無智不能守之。違犯憲章得罷還失反歸南畝。何殊舊人。縱得一世保終瞑目。與彼何別。中間非無小異。生死終歸大同。猶無智修福得往西方。命盡歿身還沈三趣。然心體常一形報稍殊。雖至天堂終不變易。俱聖人引接隱覆難明。若不悟其理源趣超心無不皆錯。故涅槃經云。如我先說。若有善男子善女人。善能修治身口意業。捨命之時。雖有親族取其屍骸。或以火燒。或投大水。或棄冢間。狐狼禽獸競共食啖。然心意識即生善道。然是心法實無去來亦無所至。直是前後相續相貌不異。如是之言即是如來秘密之教。夫法主正說如此智。□□不善思。故思益經云。菩薩若生轉輪王家。不名家清凈。若生帝釋中。若生梵王中。亦不名家清凈。若在兩生處。乃至畜生自不失善根。亦令眾生生諸善
【現代漢語翻譯】 現代漢語譯本： 茅草屋。難道有病了才坐金屋嗎？寧可沒病睡在木板床上。難道有病了才睡在國王的床上嗎？寧可沒病吃蔬菜粗糧。難道有病了才吃山珍海味嗎？寧可沒病拄著簡陋的枴杖。難道有病了才騎著駿馬嗎？寧可無事而家境貧寒。難道有事才家境富裕嗎？寧可解脫而遊走于煩惱之中。也不要被束縛在涅槃（Nirvana，解脫）之中。寧可有智慧而身處閻浮（Jambudvipa，我們所居住的世界）。也不要無明而生於極樂（Sukhavati，阿彌陀佛的凈土）。所以《華嚴經》（Avatamsaka Sutra）說：『寧願承受一切苦難而聽聞佛的聲音，也不願不受任何苦難而不聽聞佛的名號。』以此來討論，應當明悟而解脫于煩惱。為何直接以昏暗的心而希望往生到極樂世界呢？至於世間的愚人，因為一點點功勞而得到官職賞賜，資財充足，穿著輕便華麗。外表雖然得到了這些榮華，內在的愚昧卻和過去一樣。沒有仁德沒有智慧，不能守住這些，違犯法紀而被罷免官職，失去所有，最終還是回到田地裡，和以前有什麼區別呢？縱然得到一世的保全，最終也會閉上眼睛死去，和他們又有什麼區別呢？中間並非沒有小的差異，生死最終歸於大同。就像沒有智慧的人修福而往生西方（Western Paradise，極樂世界），壽命終結身體死亡后，還是會沉淪於三惡道（Three Evil Realms）。然而心體始終如一，只是形體的果報稍有不同。即使到了天堂，最終也不會改變。都是聖人引導接引，隱晦難明。如果不領悟其理之源，所追求的超脫之心沒有不錯誤的。所以《涅槃經》（Nirvana Sutra）說：『就像我先前所說，如果有善男子善女人，能夠很好地修治身口意三業，捨棄生命的時候，即使有親族拿走他的屍體，或者用火焚燒，或者投入大水，或者丟棄在墳墓之間，被狐貍狼禽獸爭相吞食，然而他的心意識會生到善道。然而這個心法實際上沒有來去，也沒有到達任何地方，只是前後相續，相貌沒有不同。』這樣的話就是如來秘密的教誨。法主正說如此智慧，不善於思考。所以《思益經》（Vimalakirti Nirdesa Sutra）說：『菩薩如果生在轉輪王（Chakravarti，統治世界的理想君主）家，不能稱為家清凈。如果生在帝釋（Indra，忉利天之主）中，如果生在梵王（Brahma，色界天之主）中，也不能稱為家清凈。如果在兩生之處，乃至畜生道，自己不失去善根，也令眾生生出各種善。
【English Translation】 English version: Thatched hut. Does one only sit in a golden house when ill? It is better to sleep on a wooden plank when healthy. Does one only lie on a king's bed when ill? It is better to eat vegetables and simple meals when healthy. Does one only eat delicacies when ill? It is better to lean on a simple cane when healthy. Does one only ride a strong horse when ill? It is better to be poor without trouble than to be rich with trouble. It is better to be liberated and wander in afflictions than to be bound in Nirvana (Nirvana, liberation). It is better to have wisdom and be in Jambudvipa (Jambudvipa, the world we live in) than to be born in Sukhavati (Sukhavati, Amitabha's Pure Land) without enlightenment. Therefore, the Avatamsaka Sutra (Avatamsaka Sutra) says: 'It is better to endure all suffering and hear the Buddha's voice than to not endure any suffering and not hear the Buddha's name.' With this in mind, one should understand and be liberated from afflictions. Why directly wish to be born in the Pure Land with a darkened mind? As for the foolish people in the world, they receive official positions and rewards for small merits, and have abundant wealth and wear light and beautiful clothes. Although they outwardly obtain these glories, their inner ignorance is the same as before. Without benevolence or wisdom, they cannot keep them, violate the law, and are dismissed from their positions, losing everything, and eventually return to the fields. How are they different from before? Even if they obtain a lifetime of preservation, they will eventually close their eyes and die. How are they different from them? There are small differences in between, but birth and death ultimately lead to the same end. Just as those without wisdom cultivate blessings and are born in the Western Paradise (Western Paradise, the Pure Land), when their lives end and their bodies die, they still sink into the Three Evil Realms (Three Evil Realms). However, the essence of the mind is always the same, only the retribution of the form is slightly different. Even if one goes to heaven, one will not ultimately change. All are guided and received by sages, hidden and difficult to understand. If one does not understand the source of the principle, the pursuit of transcendence will inevitably be wrong. Therefore, the Nirvana Sutra (Nirvana Sutra) says: 'As I said before, if there are good men and good women who can well cultivate the three karmas of body, speech, and mind, when they abandon their lives, even if their relatives take their corpses, either burn them with fire, or throw them into the great water, or abandon them in the tombs, and foxes, wolves, and birds compete to eat them, their mind-consciousness will be born in a good path. However, this mind-dharma actually has no coming or going, nor does it reach anywhere, it is only a continuous succession, and its appearance is no different.' Such words are the secret teachings of the Tathagata. The Dharma Lord speaks of such wisdom, but one is not good at thinking. Therefore, the Vimalakirti Nirdesa Sutra (Vimalakirti Nirdesa Sutra) says: 'If a Bodhisattva is born in the family of a Chakravarti (Chakravarti, the ideal monarch who rules the world), it cannot be called a pure family. If one is born among the Devas (Indra, the lord of the Trayastrimsa Heaven), if one is born among the Brahmas (Brahma, the lord of the Form Realm Heaven), it cannot be called a pure family. If one is in the two places of birth, even in the animal realm, one does not lose one's good roots, and also causes sentient beings to generate all kinds of good.'
根。是名菩薩家清凈。商人貪貨遠道□生度海浮江。經諸險難廣求財寶。以望大富。及其船沒被賊身命不存。縱得千金於何所用。設使得財至舍又憂盜賊偷劫。晝夜心不暫安。此實為財受苦。小盜猶可防備。大盜並身不存。故世間聚財直為賊盜貯備。夫所食不過滿腹。所衣不過覆身。無事積聚無涯而致亡身喪命。豈如少欲知足樂道安貧。貯文藝以作資財。持禮義以為鉾戟。衛慧明之商主。駕解脫之法船。入五欲之溟波。采群生之秘寶。置涅槃之彼岸。出生死之愛河。超三界以永安。此大商之秘計。故大智度論云。一切寶中人壽第一。人為命故求財。不為財故求命。愚人所以不能抱樸懷□衣食豐饒者。一為貪慾無厭。二為非理損耗人。人皆悉規利不覺還輸與他。又復愛好求名費用無度。往還重餉來去頻煩。不知去其偽情保其真性。內守我分外不逐物。損其企尚絕其來往。器物趣供其事。衣食適充其身。守業安居勤作儉用。如其信爾誰不懷真物。我咸寧何有不足。故禮記云。生財有大道。生之者眾。食之者寡。為之者疾。用之者舒。財恒足矣。老子云。使民復結繩而用之。甘其食美其服。安其居樂其俗。鄰國相望雞狗之聲相聞。民至老死不相往來。世人悉解佈施。只自不解斷貪。世人悉解作善。只自不解斷惡。世人悉解惡
死。只自不解嫌生。世人悉解求富。只自不解節儉。若節儉則無富可求。若解嫌生則無死可惡。若解斷惡則無善可行。若解斷貪則無慳可施。此實行之甚易解亦不難。若不能解而行者。豈非愚惑矣。故孔子云。不知言無以為人。世人爭名皆欲得自稱是好人及遣。行仁義則無一人肯。官人爭考皆云我能清治及遣。行道德則云我不能。若不能行道德則不須爭考第。若不能行仁義則不須爭令名。若違此者安可與語。故論語云。誰能出不由戶。何莫由斯道也。
仕官者本為輔國治民。不為求富貴。修道者本為弘道化物。不為求聖智故。愚人入朝仕官。只圖富貴榮樂。無心憂國養民。愚人出家修道。只圖聖智果報。無心憂道濟物。無心憂國養民者。必矜名諂佞而毀譖忠良。無心憂道濟物者。必求名謟曲而誹謗正道。故以富貴為懷者。得富貴必起侈心。以聖智爲念者。得聖智必起邪見。起侈心者必矜富貴而傲虐貧賤。起邪見者必恃聖智而侮慢凡夫。恃聖智而侮慢凡夫者。必以聖智惑人。矜富貴而傲虐貧賤者。必以富貴夸物。以富貴夸物者。必憍富貴而廣事奢華。以聖智惑人者。必炫聖智廣求利養。炫聖智廣求利養者必入三塗。憍富貴廣事奢華者必亡九族。故能遣富貴奢華者。始堪興政安民。能遣聖智利養者。始堪弘道化物。
【現代漢語翻譯】 現代漢語譯本： 死亡。只是自己不明白厭惡生存的道理。世人都懂得追求財富，只是自己不明白節儉的道理。如果懂得節儉，就沒有財富可以追求了。如果懂得厭惡生存，就沒有死亡可以畏懼了。如果懂得斷絕惡行，就沒有善行可以實行了。如果懂得斷絕貪婪，就沒有吝嗇可以施捨了。這些實際的行動非常容易，理解起來也不難。如果不能理解卻去實行，豈不是愚蠢迷惑嗎？所以孔子說：『不知道禮儀，就無法做人。』世人爭奪名聲，都想得到自稱是好人的名聲，卻沒有人肯實行仁義。官員們爭奪考覈，都說自己能夠清廉治理，卻沒有人肯實行道德。如果不能實行道德，就不需要爭奪考覈。如果不能實行仁義，就不需要爭奪好名聲。如果違背這些，怎麼能和他談論呢？所以《論語》說：『誰能出門不經過門戶呢？為什麼不遵循正道呢？』
做官的人本來是爲了輔佐國家治理百姓，不是爲了追求富貴。修行的人本來是爲了弘揚佛法教化眾生，不是爲了追求聖智的果報。愚蠢的人進入朝廷做官，只圖富貴榮華，沒有心思憂慮國家養育百姓。愚蠢的人出家修行，只圖聖智的果報，沒有心思憂慮佛法救濟萬物。沒有心思憂慮國家養育百姓的人，必定會炫耀名聲，諂媚奉承，從而詆譭陷害忠良。沒有心思憂慮佛法救濟萬物的人，必定會追求名聲，阿諛奉承，從而誹謗正道。所以把富貴放在心上的人，得到富貴必定會生起奢侈之心。把聖智放在心上的人，得到聖智必定會生起邪見。生起奢侈之心的人必定會炫耀富貴而傲慢虐待貧賤。生起邪見的人必定會依仗聖智而侮辱輕慢凡夫。依仗聖智而侮辱輕慢凡夫的人，必定會用聖智迷惑人。炫耀富貴而傲慢虐待貧賤的人，必定會用富貴來誇耀事物。用富貴來誇耀事物的人，必定會驕傲于富貴而大肆奢華。用聖智迷惑人的人，必定會炫耀聖智而廣泛地追求利益供養。炫耀聖智而廣泛地追求利益供養的人必定會墮入三惡道。驕傲于富貴而大肆奢華的人必定會滅亡九族。所以能夠捨棄富貴奢華的人，才能夠治理國家安定百姓。能夠捨棄聖智和利益供養的人，才能夠弘揚佛法教化眾生。
【English Translation】 English version: Death. It is only that one does not understand to dislike life. The people of the world all understand to seek wealth, but they do not understand to be frugal. If one is frugal, then there is no wealth to seek. If one understands to dislike life, then there is no death to fear. If one understands to cut off evil, then there is no good to practice. If one understands to cut off greed, then there is no stinginess to give. These practical actions are very easy, and understanding them is not difficult. If one cannot understand but practices them, is that not foolish and deluded? Therefore, Confucius said, 'Without knowing ritual, one cannot be a person.' The people of the world compete for fame, all wanting to be called good people, but no one is willing to practice benevolence and righteousness. Officials compete for evaluation, all saying they can govern with integrity, but no one is willing to practice morality. If one cannot practice morality, then there is no need to compete for evaluation. If one cannot practice benevolence and righteousness, then there is no need to compete for a good name. If one violates these, how can one talk with him? Therefore, the Analects says, 'Who can go out without going through the door? Why not follow this path?'
Officials are originally meant to assist the country and govern the people, not to seek wealth and honor. Those who cultivate the Way are originally meant to propagate the Dharma and transform beings, not to seek the fruit of sage wisdom. Foolish people enter the court to become officials, only seeking wealth, honor, and pleasure, without the intention of worrying about the country and nurturing the people. Foolish people leave home to cultivate the Way, only seeking the fruit of sage wisdom, without the intention of worrying about the Dharma and helping all things. Those who have no intention of worrying about the country and nurturing the people will surely flaunt their names and flatter, thereby slandering and framing the loyal and good. Those who have no intention of worrying about the Dharma and helping all things will surely seek fame and be obsequious, thereby slandering the right path. Therefore, those who cherish wealth and honor in their hearts will surely develop a heart of extravagance when they obtain wealth and honor. Those who cherish sage wisdom in their minds will surely develop wrong views when they obtain sage wisdom. Those who develop a heart of extravagance will surely flaunt their wealth and honor and be arrogant and cruel to the poor and lowly. Those who develop wrong views will surely rely on their sage wisdom and insult and slight ordinary people. Those who rely on their sage wisdom and insult and slight ordinary people will surely use their sage wisdom to deceive people. Those who flaunt their wealth and honor and are arrogant and cruel to the poor and lowly will surely use their wealth and honor to boast about things. Those who use their wealth and honor to boast about things will surely be proud of their wealth and honor and engage in extravagance. Those who use their sage wisdom to deceive people will surely flaunt their sage wisdom and widely seek profit and offerings. Those who flaunt their sage wisdom and widely seek profit and offerings will surely fall into the three evil realms. Those who are proud of their wealth and honor and engage in extravagance will surely perish their nine clans. Therefore, those who can abandon wealth, honor, and extravagance can begin to govern the country and pacify the people. Those who can abandon sage wisdom and profit and offerings can begin to propagate the Dharma and transform beings.
弘道化物永會真如。興政安民永終天祿。如違此理罕有不亡。覆車改轍古今少悟。故書云。德惟善政。政在養民。天工人其代之天命不幹常。老子云。富貴而憍自遺其咎。是以聖人為而不恃成功不處。莊子云。天時非賢也。樂通物非聖人也。豈虛言哉。
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之理故。法華經云。我為設方便說諸菩薩道。示之以涅槃。我雖說涅槃。是亦非真滅。諸法從本來常自寂滅相。夫若得體解大道則能出死入生。雖復應感群方心常寂滅。既得動而常寂。何處更有涅槃哉。故思益經云。若人于諸法滅相中求涅槃者。當知是輩皆為增上慢人。世尊。正行道者。於法不作生。不作滅。無得無果。佛藏經云。若人得涅槃者。是人不隨如來出家。隨六師出家。舍利弗。當知是人是為法賊入我法中。當知是人污辱我法。當知是人為是大賊。
惡生死而愛涅槃者。猶惡貧賤而愛富貴。惡貧賤而愛富貴非道德之宗。惡生死而愛涅槃非真如之旨。故懷道德者始得身居富貴。體真如者始得神遊涅槃。故居富貴者終不得嫌其貧賤。游涅槃者必不得惡其生死。若以生死涅槃為是非。名為增上慢。若以貧賤富貴為得失。名為倒置人。
【現代漢語翻譯】 現代漢語譯本：弘揚正道教化眾生，永遠符合真如（Tathata，事物的本然狀態）。推行政令安定百姓，永遠享有上天的福祿。如果違背這個道理，很少有不滅亡的。前車之鑑，後車之覆，但古往今來很少有人覺悟。所以古書上說：『德行在於施行善政，善政在於養育百姓。』上天的工作由人來代替，上天的旨意不會改變常規。老子說：『富貴而驕傲，是給自己留下禍患。』因此聖人有所作為而不自恃，功成而不居功。莊子說：『天時不是因為賢能而存在，能夠通達萬物也不是因為聖人。』這些難道是虛假之言嗎？
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這個道理的緣故。《法華經》說：『我爲了方便，宣說諸菩薩道，向他們展示涅槃（Nirvana，寂滅）。我雖然說涅槃，但這也不是真正的寂滅。諸法從本來就常是寂滅之相。』如果能夠真正理解大道，就能出離生死，進入永生。即使爲了應化而出現在各個地方，內心也常常是寂滅的。既然能夠做到動而常寂，哪裡還有什麼涅槃可求呢？所以《思益經》說：『如果有人在諸法滅相中尋求涅槃，應當知道這些人都是增上慢人。』世尊，真正修行正道的人，對於法不認為是生，不認為是滅，沒有所得，也沒有結果。《佛藏經》說：『如果有人得到了涅槃，這個人不是跟隨如來出家，而是跟隨六師外道出家。舍利弗（Sariputra，佛陀的十大弟子之一），應當知道這個人是法賊，進入我的佛法之中。應當知道這個人是污辱我的佛法。應當知道這個人是大賊。』
厭惡生死而喜愛涅槃的人，就像厭惡貧賤而喜愛富貴一樣。厭惡貧賤而喜愛富貴不是道德的根本，厭惡生死而喜愛涅槃不是真如的宗旨。所以，懷有道德的人才能身居富貴，體悟真如的人才能神遊涅槃。所以，身居富貴的人終究不能厭惡貧賤，神遊涅槃的人必定不能厭惡生死。如果以生死涅槃來區分是非，就叫做增上慢。如果以貧賤富貴來區分得失，就叫做顛倒之人。
【English Translation】 English version: To propagate the right path and enlighten sentient beings is to forever accord with Tathata (the true nature of things). To implement policies that bring peace to the people is to forever enjoy the blessings of Heaven. If one violates this principle, it is rare to avoid destruction. The overturned cart ahead serves as a warning, yet few throughout history have awakened to this. Therefore, ancient texts say: 'Virtue lies in implementing good governance, and good governance lies in nurturing the people.' Heaven's work is carried out by humans, and Heaven's mandate does not deviate from the norm. Lao Tzu said: 'To be arrogant in wealth and honor is to leave misfortune for oneself.' Therefore, the sage acts without relying on his own abilities, and achieves success without claiming credit. Zhuangzi said: 'The timing of Heaven is not due to virtue, and the ability to understand all things is not due to sagehood.' Are these empty words?
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The Essential Secrets of True Words, Volume 3
Because of this principle, the Lotus Sutra says: 'I, for the sake of convenience, expound the path of the Bodhisattvas, and show them Nirvana (cessation). Although I speak of Nirvana, it is not true cessation. All dharmas from the beginning are always in a state of quiescence.' If one can truly understand the Great Way, one can transcend birth and death and enter eternal life. Even if one appears in various places to respond to beings, the mind is always in a state of quiescence. Since one can be active yet always in quiescence, where else is there to seek Nirvana? Therefore, the Siyi Sutra says: 'If someone seeks Nirvana in the cessation of all dharmas, know that these people are arrogant.' World Honored One, those who truly practice the right path do not consider dharmas to be born or to cease, there is no attainment, and no result. The Buddha Treasury Sutra says: 'If someone attains Nirvana, this person does not follow the Thus Come One in leaving home, but follows the six heretical teachers in leaving home. Sariputra (one of the Buddha's ten great disciples), know that this person is a thief of the Dharma, entering my Dharma. Know that this person is defiling my Dharma. Know that this person is a great thief.'
To detest birth and death and love Nirvana is like detesting poverty and loving wealth. Detesting poverty and loving wealth is not the essence of morality, and detesting birth and death and loving Nirvana is not the essence of True Suchness. Therefore, those who embrace morality can dwell in wealth and honor, and those who embody True Suchness can roam in Nirvana. Therefore, those who dwell in wealth and honor must not despise poverty, and those who roam in Nirvana must not detest birth and death. If one distinguishes between right and wrong based on birth, death, and Nirvana, it is called arrogance. If one distinguishes between gain and loss based on poverty and wealth, it is called being upside down.
故君子能處賤貧。菩薩能入生死。若以富貴為道德。齊景公不應被尼甫非。若以寂滅為真如。舍利弗不應被凈名責。故知愛富貴而作三公者。不及初入仕道德人。愛涅槃而證四果者。不及初發心菩薩。此乃內外明著事理顯然。終身不悟邪愚之甚。
修道獨處坐禪用心精進。或見佛身菩薩身真人羅漢身。天尊老君身神仙身。及過往有名號賢德身。並談說妙言稱道授法。即以為真者。此大大邪惑。何以故。夫諸佛菩薩天尊老君等。並是過去出世聖人。當今無有見其真狀者。今日但聞其名見其形像而已。誰復識其面目哉。其形像者並是世間工巧影響而作。未必即得似彼真形。今乃想其偽形為真狀者。此之邪惑顛倒。全是不近人情至。如嬰兒弱喪年長成大。本生父母見尚不識。況我非彼所生。復是異世而能識之者哉。若其法身應化無種不為。豈止守其本狀。若其取此而為真應者。必入魔網不疑。故魔亦能種種變化惑作佛身菩薩之身。亦能宣說妙法。自非大乘慧眼不能別之。若入魔網全不及元不修道。以此而議坐禪。所有境界並不得取以為證。縱使放光動地彌不得信之。但當正心不動。魔事即自亡滅。故維摩經云。降魔是道場不傾動故。西升經云。不受于邪。邪氣自去。凡人同生一類不因紹介者尚不得輒與款懷。況彼非類
【現代漢語翻譯】 現代漢語譯本 因此，君子能夠安於貧賤。菩薩能夠進入生死輪迴。如果把富貴當作道德的體現，那麼齊景公就不應該被尼甫非所批評。如果把寂滅當作真如的境界，那麼舍利弗就不應該被維摩詰所責備。由此可知，貪愛富貴而做到三公高位的人，不如剛開始立志于道德修養的人。貪愛涅槃而證得四果羅漢的人，不如剛開始發菩提心的菩薩。這些都是內外顯而易見的事實和道理，終身不覺悟，真是邪惡愚癡到了極點。
修行人獨自靜坐禪修，用心精進時，有時會見到佛身、菩薩身、真人、羅漢身、天尊、老君身、神仙身，以及過去有名的賢德之人的身形，並且聽到他們談論玄妙的語言，稱揚佛道，傳授佛法。如果就認為這些是真的，那就是大大的邪惑。為什麼呢？因為諸佛、菩薩、天尊、老君等，都是過去出世的聖人，現在已經沒有人能見到他們的真實面貌了。今天我們只是聽到他們的名字，見到他們的形像而已。誰還能認識他們的本來面目呢？那些形像都是世間的工匠巧妙地製作出來的，未必就能完全像他們的真身。現在竟然把虛假的形像當作真實的，這種邪惑顛倒，完全是不合情理的。就像嬰兒在年幼時夭折，等到長大成人後，即使親生父母見了也認不出來。更何況我們不是他們所生，又是隔了不同的時代，怎麼可能認識他們呢？如果他們的法身應化，沒有哪種形式不會示現，難道只會保持原來的樣子嗎？如果執著于這些而認為是真實的應化，必定會進入魔網，毫無疑問。因為魔也能變化成各種各樣的形象，迷惑人，比如化作佛身、菩薩身，也能宣說美妙的佛法。如果不是具有大乘智慧的眼睛，就無法分辨。如果進入魔網，還不如一開始就不修行。因此，對於坐禪時出現的所有境界，都不要執著地認為是真的。即使出現放光動地的情景，也千萬不要相信。只要保持心正不動搖，魔事自然就會消失。所以《維摩詰經》說：『降伏煩惱才是道場，因為心不為外境所動搖。』《西升經》說：『不接受邪惡，邪氣自然就會離去。』普通人同屬於一個種類，如果沒有介紹人，尚且不能輕易地推心置腹，更何況他們不是同類呢？
【English Translation】 English version Therefore, a virtuous person can dwell in humbleness and poverty. A Bodhisattva can enter the cycle of birth and death (Samsara). If wealth and nobility were considered morality, then Duke Jing of Qi (Qi Jing Gong) should not have been criticized by Ni Fufei. If stillness and extinction (Nirvana) were considered true reality (Tathata), then Shariputra (舍利弗) should not have been rebuked by Vimalakirti (凈名). Thus, one knows that those who love wealth and nobility and become high officials are not as good as those who initially aspire to moral cultivation. Those who love Nirvana and attain the Four Fruits of Arhatship are not as good as Bodhisattvas who initially generate the Bodhi mind. These are clear matters of principle, both internally and externally, and to remain unenlightened throughout one's life is the height of evil and foolishness.
When cultivating the Way, sitting in meditation alone, and diligently applying the mind, one may see the body of a Buddha (佛身), the body of a Bodhisattva (菩薩身), the body of a True Man, the body of an Arhat (羅漢身), the body of a Heavenly Venerable (天尊), the body of Laozi (老君身), the body of an Immortal (神仙身), as well as the bodies of virtuous individuals from the past with famous names, and hear them speak profound words, praise the Way, and impart the Dharma. To immediately take these as real is a great delusion. Why? Because all Buddhas, Bodhisattvas, Heavenly Venerables, Laozi, etc., are all past enlightened beings. Today, no one can see their true forms. Today, we only hear their names and see their images. Who can recognize their faces? These images are all skillfully crafted by worldly artisans and may not accurately resemble their true forms. Now, to imagine these false forms as their true appearances is a perverse delusion, completely unreasonable. It is like a baby who dies young; when one grows up, even their own parents would not recognize them. How much more so for us, who are not born of them and are from a different era, to be able to recognize them? If their Dharma body (法身) manifests in countless forms, why would they only maintain their original appearance? If one clings to these and considers them true manifestations, one will undoubtedly enter the net of demons. For demons can also transform into various forms, deceiving people by appearing as Buddhas or Bodhisattvas, and can also expound wonderful Dharma. Only those with the wisdom eye of the Mahayana can distinguish them. If one enters the net of demons, it is worse than not cultivating the Way at all. Therefore, regarding all the experiences that arise during meditation, one should not cling to them as proof. Even if there are displays of light and earth-shaking events, one should not believe them. One should simply maintain a correct mind without wavering, and the affairs of demons will naturally vanish. Thus, the Vimalakirti Sutra says, 'Subduing demons is the Bodhimanda (道場) because one's mind is not swayed.' The Xi Sheng Jing says, 'If one does not accept evil, evil will naturally depart.' Ordinary people, being of the same kind, cannot readily confide in each other without an introduction. How much more so with those who are not of the same kind?
幽昧而造次信之者也。若其目擊道存者。理自絕於言論。若其不爾必須勘當是非。夫世間人事猶不得以言貌取人。況出世冥理得以色聲為證。故康子饋藥。孔子拜而受之曰。丘未達不嘗之。此良有以也。聖人尚爾。況其凡哉。故物理不可睹跡即信。一一皆須察之。故大智度論云。多聞持戒禪未得漏盡法。雖有此功德此事不可信。涅槃經云。迦葉白佛言。世尊。我今不依是四種人。何以故。如瞿師羅經中佛為瞿師羅說。若天魔梵為欲破壞變為佛像。具足莊嚴三十二相八十種好。圓光一尋。面部圓滿猶月盛明。眉間豪相白逾珂雪。如是莊嚴來向汝者。汝當檢校定其虛實。既覺知已應當降伏。世尊。魔等尚能變作佛身。況當不能作羅漢等四種之身。坐臥空中。左脅出水右脅出火。身出煙炎猶如火聚。以是因緣我於是中心不生信。或有所說不能稟受。亦無敬念而作依止。佛言。善男子。於我所說若生疑者尚不應受。況如是等。是故應當善分別是善不善可作不可作。如是作已長夜受樂。修道愿生值彌勒者。此大邪癡。何以故。夫修道者。破無明見發種智牙。斷四生業滅三塗苦。出入六道教化眾生。迴向無上菩提罔知限極。此則是法身自在解脫見知。若然者彌勒恒在目前。何須愿值。故奄提遮經云。我常念所思。大聖之所行。未曾
【現代漢語翻譯】 現代漢語譯本： 對於那些在幽暗不明的情況下輕率相信的人來說，如果他們是親眼見到真理存在的人，那麼真理本身就超越了言語的辯論。如果不是這樣，就必須仔細考察辨別是非。世間的人事尚且不能僅憑言語和外貌來判斷一個人，更何況是超脫世俗的深奧道理，怎麼能用外在的形象和聲音來作為證據呢？所以，康子送藥給孔子，孔子拜謝接受了，但說：『我還不瞭解藥性，所以不敢輕易嘗試。』這其中是有原因的。聖人尚且如此，更何況是普通人呢？因此，對於事物，不能因為看不到明顯的跡象就輕易相信，每件事都必須仔細考察。所以，《大智度論》中說，即使是多聞、持戒、修禪但沒有證得漏盡法的修行者，雖然有這些功德，但這件事（指其所說）也不可輕信。《涅槃經》中說，迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）對佛說：『世尊，我現在不依止這四種人（指比丘、比丘尼、優婆塞、優婆夷）。』為什麼呢？就像《瞿師羅經》中佛為瞿師羅（Ghosila，人名）所說的那樣，如果天魔、梵天爲了破壞佛法，變化成佛的形象，具足莊嚴的三十二相和八十種好，圓光一尋，面部圓滿如同滿月，眉間白毫相潔白勝過珂雪，以這樣的莊嚴形象來接近你，你應當仔細檢查，確定其虛實。一旦覺察到是虛假的，就應當降伏它。世尊，魔等尚且能變化成佛身，更何況不能變化成羅漢等四種身份的人，坐在空中，左脅出水，右脅出火，身體冒出煙火，如同火堆。因為這個原因，我對於這些人心中不生起信心，對於他們所說的話也不能接受，也不會恭敬地依止他們。』佛說：『善男子，對於我所說的話，如果產生懷疑尚且不應該接受，更何況是這些（魔所變化的人）呢？』所以，應當善於分辨什麼是善，什麼是不善，什麼是可以做的，什麼是不可以做的。像這樣做了之後，才能長夜安樂。那些修行佛道，卻希望往生后值遇彌勒（Maitreya，未來佛）的人，這是大邪見，大愚癡。為什麼呢？修行佛道的人，是要破除無明，顯發一切種智的萌芽，斷除四生輪迴的業力，滅除三惡道的痛苦，出入六道教化眾生，迴向無上菩提，沒有止境。這才是法身自在解脫的見地和智慧。如果這樣，彌勒恒常就在眼前，何須發願往生才能值遇呢？所以，《奄提遮經》中說，我常常憶念所思，都是大聖（指佛陀）所行持的，從未……
【English Translation】 English version: Those who believe rashly in obscurity and haste, if they are the ones who witness the Dao (Truth, Path) directly, then the principle itself transcends verbal arguments. If not, it is necessary to carefully examine and discern right from wrong. Even in worldly affairs, one should not judge a person solely by their words and appearance, let alone using external forms and sounds as evidence for profound principles that transcend the world. Therefore, when Kangzi (name of a person) sent medicine to Confucius, Confucius bowed and accepted it, saying, 'I have not yet understood its properties, so I dare not taste it lightly.' There is a reason for this. Even a sage is like this, let alone ordinary people? Therefore, one should not easily believe in things simply because obvious signs are not visible; everything must be carefully examined. Therefore, the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says that even if one is learned, upholds precepts, and practices meditation but has not attained the extinction of outflows (asravas), although they have these merits, this matter (what they say) should not be easily believed. The Nirvana Sutra says, Kasyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) said to the Buddha, 'World Honored One, I now do not rely on these four types of people (bhikshus, bhikshunis, upasakas, and upasikas).' Why? Just as the Buddha said to Ghosila (name of a person) in the Ghosila Sutra, if a heavenly demon or Brahma, in order to destroy the Dharma, transforms into the image of the Buddha, fully adorned with the thirty-two major marks and eighty minor characteristics, with a halo of one fathom, a face as full as the bright moon, and a white hair-curl between the eyebrows whiter than crystal snow, and approaches you in such a majestic form, you should carefully examine and determine its truthfulness. Once you realize it is false, you should subdue it. World Honored One, demons and others can even transform into the body of the Buddha, let alone transform into the four types of people such as arhats, sitting in the air, emitting water from the left side and fire from the right side, with smoke and flames coming from their bodies like a pile of fire. Because of this reason, I do not generate faith in these people in my heart, nor can I accept what they say, nor will I respectfully rely on them.' The Buddha said, 'Good man, if you have doubts about what I say, you should not accept it, let alone these (people transformed by demons)?' Therefore, one should be good at distinguishing what is good and what is not good, what can be done and what cannot be done. Only by doing so can one enjoy peace and happiness for a long night. Those who cultivate the Buddhist path but hope to be reborn and meet Maitreya (the future Buddha), this is a great wrong view, a great delusion. Why? Those who cultivate the Buddhist path are to break through ignorance, reveal the sprout of all-knowing wisdom, cut off the karma of the four births, extinguish the suffering of the three evil realms, enter and exit the six realms to teach and transform sentient beings, and dedicate themselves to unsurpassed Bodhi without limit. This is the view and wisdom of the Dharma body's freedom and liberation. If so, Maitreya is constantly before your eyes, why need to vow to be reborn to meet him? Therefore, the Amrataprabha Sutra says, I constantly remember what I think, which is what the Great Sage (the Buddha) practices, never...
與汝異。何事不清凈。如不爾者。即是無明常沒不出。縱值彌勒亦未識之。何以故。三毒肉眼不辯賢愚。但聞彌勒之名不識彌勒之狀相。學論其彌勒復不見彌勒之理。徒言此愿知復何成至。如釋迦出世。舍衛大城不見佛者豈止千萬。以此而議會須開心見道。無目暗愿何為哉。何以故。若夫智不聾盲即是慧眼。慧眼者即無所不見。無所不見者則能見佛。見佛者謂見真佛。非是化佛。化佛有生有滅。真佛無去無來。無去無來遍滿三界。愚無慧眼不能見之。故思益經云。若有於法生見。則于其人佛不出世。若人于諸法畢竟滅相中求涅槃者。則于其人佛不出世。佛藏經云。舍利弗。若人以色身見佛。是去佛遠。若人能見諸法無相。無名無觸。無憶無念。無生無滅。無有戲論。不念一切法。不念涅槃。不以涅槃爲念。不貪涅槃。信解諸法皆是一相所謂無相。是名真見佛。思益經云。以見我故即是見佛。所以者何。我性即是佛性。夫我性既是佛性。得佛性即須內修。內修自得菩提。何假外求彌勒。以外求彌勒之念。不及內修覺心。
修道計三大阿僧祇劫望得作佛者。此大邪癡。何以故。修道者斷生死業離六趣苦。履一乘道入不二門。除無明心開智慧眼。法身獨脫自在神通。教化眾生出生入死。或為眷屬僮僕。或作餓鬼畜生利
【現代漢語翻譯】 現代漢語譯本： 與你不同。什麼事情讓你不清凈？如果不是這樣，那就是你一直沉溺在無明（avidyā，對事物真相的迷惑）之中，無法解脫。即使遇到彌勒（Maitreya，未來佛），也無法認識他。為什麼呢？因為三毒（貪嗔癡）矇蔽了肉眼，無法分辨賢愚。人們只是聽說過彌勒的名字，卻不認識彌勒的真實相狀。學習談論彌勒，卻不能領會彌勒的真理。空說要發願，又能成就什麼呢？就像釋迦（Śākyamuni，佛教創始人）出世時，舍衛大城（Śrāvastī，古印度城市）中不見佛的人豈止千萬。因此，要開悟必須先開心見道。沒有眼睛卻暗自發願，又有什麼用呢？為什麼呢？如果智慧不遲鈍不盲目，那就是慧眼。有慧眼的人，就沒有什麼看不見的。沒有什麼看不見的，就能見到佛。見到佛，就是見到了真佛，而不是化佛。化佛有生有滅，真佛無去無來。無去無來，遍滿三界。愚昧的人沒有慧眼，不能見到。所以《思益經》（Vimalakīrti Nirdeśa Sūtra）說，如果有人對法產生執見，那麼對於這個人來說，佛就不會出世。如果有人在諸法畢竟滅相中尋求涅槃（nirvāṇa，解脫），那麼對於這個人來說，佛就不會出世。《佛藏經》（Buddha-garbha Sūtra）說，舍利弗（Śāriputra，釋迦牟尼佛十大弟子之一）。如果有人以色身見佛，那就是遠離佛。如果有人能見到諸法無相、無名、無觸、無憶、無念、無生、無滅、沒有戲論，不念一切法，不念涅槃，不以涅槃爲念，不貪涅槃，相信並理解諸法都是一相，即無相，這才是真正見到佛。《思益經》說，因為見到我，就是見到佛。為什麼呢？因為我的自性就是佛性。既然我的自性就是佛性，那麼要得到佛性就必須內修。內修自然能得到菩提（bodhi，覺悟），何必向外尋求彌勒呢？以外求彌勒的念頭，不如內修覺悟之心。
修道要經過三大阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）才能成佛的想法，是大邪見大愚癡。為什麼呢？修道的人斷除生死業，脫離六趣（地獄、餓鬼、畜生、阿修羅、人、天）的痛苦，走上一乘道，進入不二法門，去除無明之心，開啟智慧之眼，法身（Dharmakāya，佛的法性之身）獨脫自在，具有神通，教化眾生，出生入死，或者成為眷屬僮僕，或者成為餓鬼畜生，利益眾生。
【English Translation】 English version: Different from you. What makes you impure? If not, then you are constantly submerged in ignorance (avidyā), unable to escape. Even if you encounter Maitreya (the future Buddha), you will not recognize him. Why? Because the three poisons (greed, hatred, and delusion) obscure the physical eyes, making it impossible to distinguish between the wise and the foolish. People only hear the name of Maitreya but do not recognize his true form. They study and discuss Maitreya but do not comprehend his principles. Empty vows are of no use. Just as when Śākyamuni (the founder of Buddhism) appeared in the world, countless people in the great city of Śrāvastī (an ancient Indian city) did not see the Buddha. Therefore, to attain enlightenment, one must first open one's heart and see the Way. What is the use of making blind vows without eyes? Why? If wisdom is not deaf or blind, then it is the eye of wisdom. One with the eye of wisdom sees everything. Seeing everything, one can see the Buddha. Seeing the Buddha means seeing the true Buddha, not a manifested Buddha. Manifested Buddhas have birth and death, but the true Buddha neither comes nor goes. Neither coming nor going, he pervades the three realms. The foolish, lacking the eye of wisdom, cannot see him. Therefore, the Vimalakīrti Nirdeśa Sūtra says, 'If one has views about the Dharma, then for that person, the Buddha will not appear in the world.' If one seeks nirvāṇa (liberation) in the ultimate extinction of all dharmas, then for that person, the Buddha will not appear in the world. The Buddha-garbha Sūtra says, 'Śāriputra (one of the ten great disciples of Śākyamuni Buddha), if one sees the Buddha through his physical form, one is far from the Buddha. If one can see that all dharmas are without form, without name, without touch, without memory, without thought, without birth, without death, without playfulness, not thinking of any dharma, not thinking of nirvāṇa, not taking nirvāṇa as a thought, not craving nirvāṇa, believing and understanding that all dharmas are of one form, which is no-form, this is called truly seeing the Buddha.' The Vimalakīrti Nirdeśa Sūtra says, 'Because of seeing me, one sees the Buddha.' Why? Because my nature is the Buddha-nature. Since my nature is the Buddha-nature, to attain Buddha-nature, one must cultivate internally. Internal cultivation naturally leads to bodhi (enlightenment). Why seek Maitreya externally? The thought of seeking Maitreya externally is not as good as cultivating the mind of awakening internally.
The idea that one must cultivate for three great asaṃkhya-kalpas (extremely long units of time) to become a Buddha is a great delusion and great foolishness. Why? Those who cultivate sever the karma of birth and death, escape the suffering of the six realms (hell, hungry ghosts, animals, asuras, humans, and devas), walk the one vehicle path, enter the non-dual gate, remove the mind of ignorance, open the eye of wisdom, the Dharmakāya (the body of the Dharma, the nature of the Buddha) is independent and free, possessing supernatural powers, teaching sentient beings, entering birth and death, or becoming family members and servants, or becoming hungry ghosts and animals, benefiting sentient beings.
物。即為無種不應。或入地獄濟拔諸苦。心無所得。大慈大悲。盡未來際無有厭倦。若然者則是法身常住不死不生。雖應六道無來無去。豈存心於三十二相八十種好而已哉。如不然者則是無明。既是無明則輪迴六道。此盡三大阿僧祇劫幾回受苦。泥黎此非直心所得。與道相違。有證有求。深是增上我慢。故涅槃經云。菩薩名無所得。有所得者二十五有。菩薩永斷二十五有得大涅槃。名無所得。又云。汝之所問亦無所得。我之所說亦無所得。若說有得。是魔眷屬。非我弟子。佛藏經云。如來於法都無所得。有所滅故名為涅槃。亦不見有得涅槃者。又云。有所得者。於我法中即是邪見。是名大賊。一切世間天人中賊。是名一切世間怨家諸佛大賊。夫聖人應化誘導群生。擁立指歸非爲了義。但凡愚無智。即謂別有一佛可求。求之不已。遂生邪見。故楞伽經云。佛告大慧。為無為涅槃故說誘進行菩薩行者。此及余世界修菩薩行者。樂聲聞乘涅槃。為令聲聞乘進向大乘。化佛受聲聞記。非是法佛。夫至如釋迦出世。一生補處菩薩數若恒沙。亦應一一作佛。若其一一作佛。則無日無佛出世。縱令一一作佛。作佛已后更欲何為。夫修出世道而求作佛者。無異世間愚人才蒙一位一班則欲圖謀帝道。背國圖君則是逆賊。違道求佛豈是順人
【現代漢語翻譯】 現代漢語譯本： 萬物，如果說沒有種子就不應該存在。或者進入地獄救濟拔除各種痛苦，心中卻沒有任何得失之念，以大慈大悲之心，直到未來永無止境，沒有厭倦。如果這樣，那就是法身常住，不生不滅。雖然應化於六道之中，卻無來無去。難道僅僅存在於三十二相和八十種好之中嗎？如果不是這樣，那就是無明。既然是無明，就會在六道中輪迴。這盡三大阿僧祇劫中，要經歷多少次痛苦？泥黎（地獄），這不是直心所能得到的，與道相違背。有所證有所求，是很深的增上慢。所以《涅槃經》說：『菩薩名為無所得。有所得者，處於二十五有（三界中的二十五種存在狀態）。菩薩永遠斷絕二十五有，得到大涅槃，名為無所得。』又說：『你所問的也沒有所得，我所說的也沒有所得。如果說有所得，那就是魔的眷屬，不是我的弟子。』《佛藏經》說：『如來對於法，都沒有任何所得。因為有所滅除，所以名為涅槃。』也看不見有得到涅槃的人。又說：『有所得的人，在我的法中就是邪見，這是大賊，是一切世間天人中的賊，是一切世間的怨家，是諸佛的大賊。』聖人應化世間，誘導眾生，建立歸宿，並非爲了究竟的意義。只是凡夫愚昧無知，就認為另外有一個佛可以求，求之不已，就產生邪見。所以《楞伽經》說：『佛告訴大慧，爲了無為涅槃的緣故，才說誘導和進行菩薩行。』那些以及其他世界修菩薩行的人，喜歡聲聞乘的涅槃，爲了令聲聞乘的人進步趨向大乘，化佛才接受聲聞的授記，而不是法佛。至於釋迦牟尼佛出世時，一生補處（下一產生佛）的菩薩數量多如恒河沙數，也應該一一成佛。如果他們一一成佛，那就沒有一天沒有佛出世了。縱然他們一一成佛，成佛之後又想做什麼呢？修出世之道而求作佛的人，與世間愚蠢的人才得到一個職位就想圖謀帝位沒有區別。背叛國家圖謀君主，就是逆賊。違背道義而求佛，難道是順理成章的人嗎？
【English Translation】 English version: Things, if there were no seeds, should not exist. Or, entering hell to relieve all suffering, the mind has no sense of gain or loss, with great compassion, until the future without end, without weariness. If so, then it is the Dharmakaya that is constant, neither dying nor being born. Although responding to the six realms, there is no coming or going. Does it merely exist in the thirty-two marks and eighty minor marks? If not, then it is ignorance. Since it is ignorance, it will revolve in the six realms. In these three great asamkhya kalpas, how many times must one suffer? Naraka (hell), this is not obtained by a straightforward mind, and it contradicts the Way. Having proof and seeking, it is deeply increasing arrogance. Therefore, the Nirvana Sutra says: 'Bodhisattvas are named as having no attainment. Those who have attainment are in the twenty-five existences (the twenty-five states of being in the three realms). Bodhisattvas eternally cut off the twenty-five existences and attain great Nirvana, named as having no attainment.' It also says: 'What you ask also has no attainment, and what I say also has no attainment. If one says there is attainment, then they are the retinue of Mara, not my disciples.' The Buddha-pitaka Sutra says: 'The Tathagata has no attainment in the Dharma at all. Because there is something to be extinguished, it is called Nirvana.' Also, one does not see anyone who has attained Nirvana. It also says: 'Those who have attainment, in my Dharma, are heretical views. This is a great thief, a thief among all the gods and humans in the world, an enemy of all the world, and a great thief of all Buddhas.' Sages respond to the world to transform and guide sentient beings, establishing a refuge, not for the ultimate meaning. It is just that foolish and ignorant people think there is another Buddha to seek, and seeking without end, they generate heretical views. Therefore, the Lankavatara Sutra says: 'The Buddha told Mahamati, for the sake of non-action Nirvana, it is said to induce and conduct the Bodhisattva path.' Those who cultivate the Bodhisattva path in this and other worlds, who enjoy the Nirvana of the Sravaka vehicle, in order to make the Sravaka vehicle progress towards the Mahayana, the transformation Buddha receives the prediction of the Sravakas, not the Dharma Buddha. As for when Shakyamuni Buddha appeared in the world, the number of Bodhisattvas who were in their last life before Buddhahood was as numerous as the sands of the Ganges River, and they should also each become Buddhas. If they each become Buddhas, then there would be no day without a Buddha appearing in the world. Even if they each become Buddhas, what would they want to do after becoming Buddhas? Those who cultivate the path of transcending the world and seek to become Buddhas are no different from foolish people in the world who, having just obtained a position, want to plot for the imperial throne. Betraying the country and plotting against the ruler is a rebel. Is seeking Buddhahood against the Way a reasonable person?
。許由山谷之士尚無意于萬乘。況出世智人豈有心於十號。至如維摩詰文殊師利央掘魔羅等。並是過去他方出世。應化諸佛猶自作菩薩弟子之眾。助釋迦弘道教化眾生。何處始發心修道至理都未思量。乃承彼謗進之假名。遂望三大阿僧祇劫而得作佛。故大智度論云。但為世俗故說有須陀洹乃至佛。何以故。一切諸法實無我相。今用分別須陀洹果乃至佛。是世俗法。夫老君之為柱史。孔子之宰中都。併爲助國行道居斯下末。是以聖人開化出處萬途。或舍帝位而出家。或懷聖道而入俗。此併爲抑揚群品舒捲行藏。便居高位者不恃貴以矜尊。處下僚者不怨卑以憂辱。故釋迦自持應器。孔丘愿得執鞭。況乎碌碌凡庸而輒自尊夸重。故聖人應化如此。豈有定體而為佛相哉。老君孔子皆是出世聖人。未見修道愿作者。唯聞佛有放光功德咸共尚之。不察了義根源而貴假名。未用遂即希求此號。不覺與理相違。夫佛者以覺悟大慈法身得名。非以三十二相得號。今乃以無明三毒之見希求作佛形容者。豈關至理。故金剛波若經云。若以三十二相觀如來者。轉輪聖王即是如來。維摩經云。佛身者則法身也。夫法身無相。豈有佛身色像于其間哉。故大智度論云。有二種因緣。一者福德因緣。二者智慧因緣。欲引導福德因緣眾生故用三十二相身。
欲以智慧因緣引導眾生故用法身。法身有二種眾生。一者知諸法假名。二者著名字。為著名字眾生故說無相。為知諸法假名眾生故說三十二相。夫中道正說如此。佛理可不悟之哉。故涅槃經云。佛者名覺。既自覺悟。復能覺人天。若有此覺佛理足明。若無此覺何以求佛。故法華經云。舍利弗。汝等當信佛之所說。言不虛妄。舍利弗。諸佛隨宜說法。意趣難解。所以者何。我以無數方便種種因緣譬喻言辭演說諸法。是法非思量分別之所能解。唯有諸佛乃能知之。所以者何。諸佛世尊唯以一大事因緣故出現於世。舍利弗。云何諸佛世尊唯以一大事因緣故出現於世。諸佛世尊欲令眾生開佛知見使得清凈故出現於世。欲示眾生佛之知見故出現於世。欲令眾生悟佛知見故出現於世。欲令眾生入佛知見道故出現於世。佛告舍利弗。諸佛如來但教化菩薩諸有所作常為一事。唯以佛之知見示悟眾生。舍利弗。如來但以一佛乘法為眾生說法。無有餘乘若二若三。舍利弗。一切十方諸佛法亦如是。夫佛之一乘知見者。即謂無相無作無為無得。法身清凈無生究竟種智也。故金剛般若經云。若有法如來得阿耨多羅三藐三菩提。燃燈佛則不與我授記。汝于來世當得作佛。號釋迦牟尼。以無有法得阿耨多羅三藐三菩提故。燃燈佛與我授記。汝于來世
【現代漢語翻譯】 現代漢語譯本：爲了以智慧和因緣引導眾生，所以運用法身（Dharmakaya，佛的法性之身）。法身有兩種眾生：一種是瞭解諸法只是假名，另一種是執著于名字。爲了執著于名字的眾生，所以說無相（absence of characteristics）。爲了瞭解諸法只是假名的眾生，所以說三十二相（32 marks of a Buddha）。這中道（Middle Way）的正確說法就是如此，佛理難道還不明白嗎？所以《涅槃經》（Nirvana Sutra）說：『佛名為覺悟。既能自己覺悟，又能覺悟人和天。』如果有了這種覺悟，佛理就完全明白了。如果沒有這種覺悟，又如何求佛呢？所以《法華經》（Lotus Sutra）說：『舍利弗（Sariputra，佛陀十大弟子之一），你們應當相信佛所說的話，言語真實不虛妄。舍利弗，諸佛隨順眾生的根器而說法，其中的意趣難以理解。』為什麼呢？『我用無數的方便、種種的因緣、譬喻和言辭來演說諸法，這些法不是思量分別所能理解的，只有諸佛才能知道。』為什麼呢？『諸佛世尊只因爲一個重大因緣才出現於世。舍利弗，諸佛世尊想要讓眾生開啟佛的知見，使他們得到清凈，所以才出現於世。想要向眾生展示佛的知見，所以才出現於世。想要讓眾生領悟佛的知見，所以才出現於世。想要讓眾生進入佛的知見之道，所以才出現於世。』佛告訴舍利弗：『諸佛如來只是教化菩薩，所做的一切都是爲了同一件事，就是用佛的知見來開示和覺悟眾生。』舍利弗，如來只是用一佛乘法（One Vehicle）為眾生說法，沒有其他的乘，無論是二乘還是三乘。舍利弗，一切十方諸佛的法也是如此。』佛的一乘知見，就是指無相、無作、無為、無得。法身清凈，無生，究竟的種智（seed knowledge）啊。所以《金剛般若經》（Diamond Sutra）說：『如果有一種法如來（Tathagata，佛的稱號）可以得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），燃燈佛（Dipankara Buddha，過去佛之一）就不會給我授記（prediction），說你將來會成佛，號為釋迦牟尼（Sakyamuni，佛教創始人）。』因為沒有一種法可以得到阿耨多羅三藐三菩提，所以燃燈佛才給我授記，說你將來...
【English Translation】 English version: In order to guide sentient beings through wisdom and conditions, the Dharmakaya (Buddha's Dharma body) is employed. There are two kinds of sentient beings in relation to the Dharmakaya: one understands that all dharmas are merely provisional names, and the other is attached to names. For sentient beings attached to names, the absence of characteristics (無相, wú xiàng) is taught. For sentient beings who understand that all dharmas are merely provisional names, the thirty-two marks (三十二相, sān shí èr xiàng) are taught. This is the correct explanation of the Middle Way. How can one not awaken to the Buddha's teachings? Therefore, the Nirvana Sutra says, 'Buddha is named 'awakened.' Having awakened oneself, one can also awaken humans and devas.' If one has this awakening, the Buddha's teachings are fully understood. If one does not have this awakening, how can one seek the Buddha? Therefore, the Lotus Sutra says, 'Sariputra (舍利弗, Shèlìfú, one of the Buddha's ten great disciples), you should believe what the Buddha says; his words are true and not false.' Sariputra, the Buddhas teach according to the capacities of sentient beings, and their intentions are difficult to understand. Why? 'I use countless expedient means, various conditions, parables, and words to expound the dharmas, but these dharmas cannot be understood through thought and discrimination; only the Buddhas can know them.' Why? 'The Buddhas, World-Honored Ones, appear in the world only for one great cause and condition. Sariputra, the Buddhas, World-Honored Ones, appear in the world to enable sentient beings to open the knowledge and vision of the Buddha and attain purity. They appear in the world to show sentient beings the knowledge and vision of the Buddha. They appear in the world to enable sentient beings to awaken to the knowledge and vision of the Buddha. They appear in the world to enable sentient beings to enter the path of the knowledge and vision of the Buddha.' The Buddha told Sariputra, 'The Buddhas, the Tathagatas (如來, Rúlái, 'Thus Come One', an epithet of the Buddha), only teach bodhisattvas, and all that they do is for one thing: to reveal and awaken sentient beings with the knowledge and vision of the Buddha.' Sariputra, the Tathagata only uses the One Buddha Vehicle (一佛乘, yī fó shèng) to teach sentient beings; there is no other vehicle, whether two or three. Sariputra, the Dharma of all Buddhas in the ten directions is also like this.' The One Vehicle knowledge and vision of the Buddha refers to the absence of characteristics, absence of action, absence of effort, and absence of attainment. It is the pure Dharmakaya, without birth, the ultimate seed knowledge (種智, zhǒng zhì). Therefore, the Diamond Sutra says, 'If there were a dharma by which the Tathagata could attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Ānòuduōluósānmiǎosānpútí, unsurpassed, complete, and perfect enlightenment), Dipankara Buddha (燃燈佛, Rándēng Fó, a past Buddha) would not have given me the prediction that you will become a Buddha in the future, named Sakyamuni (釋迦牟尼, Shìjiāmóuní, the founder of Buddhism).' Because there is no dharma by which one can attain Anuttara-samyak-sambodhi, Dipankara Buddha gave me the prediction that you will...
當得作佛。號釋迦牟尼。何以故。如來者即諸法如義。夫如體畢竟寂滅無生。誰有求而得者。故經云。如來者無所從來亦無所去。故名如來。又云。離一切諸相則名諸佛。夫佛既離相。心何所希求。若有希求豈非邪見。
出家修道專以咒術防身為道者。此乃與鬼神為怨。何名薰脩大慈之行。故佛每說正法。一切天龍鬼神皆悉集聽。未見佛起嫌心以咒驅逐。但令開發道眼而起大慈。今者修道都不觀身無常多諸過患。先以咒詈呵鬼防護穢濁之身。豈是奉持大師教旨。故涅槃經云。比丘不應作治身咒術六十四能十八或人咒術。夫三世諸佛皆以般若大悲為本。不以罵鬼咒術為宗。猶五帝三皇皆以慈儉淳樸為基。不以禁令嚴刑為本。若修道專以咒術而伏鬼神者。猶治政專以刑罰而威百姓。刑罰為治。不久必亂。咒術為道。不久必邪。故知咒術非修道之方。刑罰非致治之體。故大智度論云。大悲是一切諸佛菩薩之根本。是般若波羅蜜之母。諸佛之祖母。又云。諸咒術中般若波羅蜜是大咒術。何以故。能常與眾生道德樂故。余咒術樂因緣能起煩惱。又不善業故墮三惡道故。故云。般若波羅蜜是大明咒。無上明咒。無等等明咒。三世諸佛皆用是明咒。得阿耨多羅三藐三菩提。夫般若波羅蜜者。是心體實智。此智慧破煩惱斷妄除邪
【現代漢語翻譯】 現代漢語譯本 當成就佛果，名號為釋迦牟尼（Sakyamuni）。為什麼呢？如來（Tathagata）的意義就是諸法如義。而如的本體畢竟是寂滅無生的，誰又能通過追求而得到呢？所以經書上說：『如來無所從來，亦無所去』，因此名為如來。又說：『離開一切諸相，就名為諸佛』。佛既然已經離相，心中還希求什麼呢？如果有所希求，豈不是邪見？
出家修道的人，如果專門用咒術來防身，以此作為修道的方式，這實際上是與鬼神結怨。這怎麼能稱得上是熏修大慈悲的修行呢？所以佛每次宣說正法，一切天龍鬼神都會聚集聽法，從未見過佛因為嫌棄而用咒語驅逐他們，只是引導他們開發道眼，生起大慈悲心。現在修道的人，都不觀察自身無常，充滿各種過患，反而先用咒語呵斥鬼神，保護自己污穢的身體，這難道是奉持大師的教誨嗎？所以《涅槃經》（Nirvana Sutra）上說：『比丘不應該修習治療身體的咒術，六十四種技能，十八種或其他人的咒術。』三世諸佛都是以般若（Prajna，智慧）和大悲為根本，而不是以罵鬼咒術為宗旨。就像五帝三皇都是以慈愛節儉淳樸為基礎，而不是以禁令嚴刑為根本。如果修道的人專門用咒術來降伏鬼神，就像治理國家專門用刑罰來威懾百姓一樣。用刑罰來治理國家，不久一定會混亂；用咒術來修道，不久一定會走向邪路。所以要知道咒術不是修道的方法，刑罰不是實現治理的根本。所以《大智度論》（Mahaprajnaparamita Sastra）上說：『大悲是一切諸佛菩薩的根本，是般若波羅蜜（Prajnaparamita，圓滿的智慧）的母親，諸佛的祖母。』又說：『在各種咒術中，般若波羅蜜是大咒術。』為什麼呢？因為它能經常給予眾生道德上的快樂。其他的咒術，快樂的因緣能引起煩惱，以及不善的業，因此會墮入三惡道。所以說：『般若波羅蜜是大明咒，無上明咒，無等等明咒。』三世諸佛都是用這個明咒，得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。般若波羅蜜，是心體的真實智慧，這種智慧能破除煩惱，斷除妄想，消除邪見。
【English Translation】 English version One will attain Buddhahood and be named Sakyamuni (Sakyamuni). Why? Because the Tathagata (Tathagata) means the 'suchness' of all dharmas. And the essence of 'suchness' is ultimately quiescent and unarisen. Who can obtain it through seeking? Therefore, the sutra says, 'The Tathagata comes from nowhere and goes nowhere,' hence the name Tathagata. It also says, 'To be free from all forms is to be called all Buddhas.' Since the Buddha is free from forms, what does the mind still seek? If there is seeking, is it not a perverse view?
If a renunciate cultivates the Way and relies solely on incantations for self-protection, taking this as the path, it is actually creating enmity with ghosts and spirits. How can this be called cultivating the practice of great compassion? Therefore, whenever the Buddha expounds the Dharma, all the nagas, gods, ghosts, and spirits gather to listen. Never has the Buddha shown aversion and used incantations to drive them away, but instead guides them to develop the eye of the Way and generate great compassion. Now, those who cultivate the Way do not contemplate the impermanence of their own bodies, which are full of faults and suffering. Instead, they first use incantations to scold ghosts and protect their impure bodies. Is this upholding the teachings of the great master? Therefore, the Nirvana Sutra (Nirvana Sutra) says, 'A bhiksu should not practice incantations to heal the body, sixty-four skills, eighteen kinds, or the incantations of others.' All Buddhas of the three times take Prajna (Prajna, wisdom) and great compassion as their foundation, not the practice of cursing ghosts as their principle. Just as the Five Emperors and Three Kings took benevolence, frugality, and simplicity as their basis, not strict laws and harsh punishments as their foundation. If one cultivates the Way and relies solely on incantations to subdue ghosts and spirits, it is like governing a state and relying solely on punishments to intimidate the people. Governing with punishments will inevitably lead to chaos; cultivating the Way with incantations will inevitably lead to evil. Therefore, know that incantations are not the way to cultivate the Way, and punishments are not the means to achieve governance. Therefore, the Mahaprajnaparamita Sastra (Mahaprajnaparamita Sastra) says, 'Great compassion is the root of all Buddhas and Bodhisattvas, the mother of Prajnaparamita (Prajnaparamita, perfection of wisdom), the grandmother of all Buddhas.' It also says, 'Among all incantations, Prajnaparamita is the great incantation.' Why? Because it can constantly give beings moral happiness. Other incantations, the causes of happiness can give rise to afflictions, as well as unwholesome karma, therefore leading to falling into the three evil realms. Therefore, it is said, 'Prajnaparamita is the great bright mantra, the unsurpassed bright mantra, the unequaled bright mantra.' All Buddhas of the three times use this bright mantra to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Prajnaparamita is the true wisdom of the mind's essence. This wisdom can break through afflictions, cut off delusions, and eliminate perverse views.
。以能除邪故名為神咒。夫除邪者。謂除我心邪妄。非謂咒彼鬼神。但令我心體真無邪。鬼神自然不擾。故老子云。以道蒞天下。其鬼不神。非其鬼不神。其神不傷人。
夫若口誦般若波羅蜜而不內除邪妄者。無異鸚鵡學佛語。以能持此咒故得無上菩提。若□不持此咒必無除邪得道之理。
如來令遣出家修道人著壞色糞掃納衣者。一為破愛好我慢。二為居山林曠野要人不圖。三為趣得供身不為貪覓。四為示見少欲知足教化眾生。今者乃有深練好繒。翦作花草分間蔭映。納作山衣被服端嚴。淫誘女色。服既是為心。何得真。如此造事奸人。豈合與同河飲水。內懷犬羊之質。外被文豹之資。何止誑惑眾生。深是污辱三寶。然此一服值數十千。自非理外規求。如何可得心行如此。何名道人。天堂判自不論地獄遣誰代入。夫糞掃納衣。若心生貪著行違于道。佛尚不許聽著。何況苞藏奸伏假作山衣。佛藏經云。若納衣比丘于糞掃中拾取弊故應生是心。以此障寒及修聖道勤行精進。若比丘於此納衣生貪著心。即應舍之。我不聽著。何況余衣。何以故。舍利弗。是比丘於此衣中生非比丘法。是比丘不復應著。何況余物。舍利弗。時是比丘寧以熱鐵鍱自纏其身。不應復著此納衣。何以故。於此衣中深愛心故。夫法衣既爾。
【現代漢語翻譯】 現代漢語譯本：因為能夠去除邪惡，所以稱為神咒。所謂去除邪惡，是指去除我心中的邪念和虛妄，而不是念咒去驅趕鬼神。只要我的內心真正純真沒有邪念，鬼神自然不會侵擾。所以老子說：『用道來治理天下，鬼就不會顯靈。』不是鬼不顯靈，而是神不會傷害人。
如果口中誦唸《般若波羅蜜》，而內心不去除邪念和虛妄，就和鸚鵡學說佛語沒有區別。因為能夠持誦這個咒語，所以能夠獲得無上的菩提。如果不持誦這個咒語，必定沒有去除邪念而得道的道理。
如來讓出家修道的人穿破舊的糞掃衣（punsao na yi，用丟棄的布料縫製的衣服），一是用來破除愛好和傲慢，二是為居住在山林曠野中不被人覬覦，三是爲了容易得到供養而不去貪求，四是用來示現少欲知足，教化眾生。現在竟然有人用上好的絲綢，剪裁成花草，分間遮掩，縫製成華麗的山衣，穿著得端莊華麗，引誘女色。衣服既然是內心的表現，怎麼能算是真修道呢？如此造假的奸人，怎麼能和他們一起在同一條河裡飲水呢？內心懷著犬羊的品質，外表披著文豹的皮毛，不僅僅是誑騙迷惑眾生，更是深深地玷污了三寶（sanbao，佛、法、僧）。而且這樣一件衣服價值數萬，如果不是用不正當的手段謀求，怎麼可能得到？心行如此，怎麼能稱為道人？天堂的判決自然不會輪到你，地獄又會派誰來代替你進入呢？糞掃衣，如果內心生起貪戀執著，行為違背了道，佛尚且不允許穿，何況是包藏奸詐，假裝穿著山衣呢？《佛藏經》說：『如果穿納衣的比丘在糞堆里撿取破舊的衣服，應當生起這樣的心念：用這件衣服來遮擋寒冷，以及修習聖道，勤奮精進。如果比丘對這件納衣生起貪戀執著的心，就應當捨棄它，我不允許穿。何況是其他的衣服呢？』為什麼呢？舍利弗（Sheli fu，佛陀的十大弟子之一）。『因為這個比丘在這件衣服中生起了非比丘法（fei biqiu fa，不符合比丘戒律的行為）。這個比丘不應該再穿這件衣服。何況是其他的東西呢？』舍利弗。『這時這個比丘寧願用燒紅的鐵片纏繞自己的身體，也不應該再穿這件納衣。』為什麼呢？『因為對這件衣服產生了深深的愛戀。』法衣既然如此，
【English Translation】 English version: It is called a divine mantra because it can eliminate evil. Eliminating evil means eliminating the evil thoughts and delusions in my heart, not chanting mantras to drive away ghosts and spirits. As long as my heart is truly pure and free from evil thoughts, ghosts and spirits will naturally not disturb me. Therefore, Lao Tzu said: 'Govern the world with the Tao, and the ghosts will not be spiritual.' It is not that the ghosts are not spiritual, but that the spirits do not harm people.
If one recites the Prajna Paramita Sutra (Bore Boluomi, Perfection of Wisdom Sutra) without eliminating evil thoughts and delusions from within, it is no different from a parrot learning Buddhist language. Because one can uphold this mantra, one can attain unsurpassed Bodhi (Puti, enlightenment). If one does not uphold this mantra, there is certainly no principle of eliminating evil and attaining the Tao.
The Tathagata (Rulai, Thus Come One, an epithet of the Buddha) instructed those who have left home to cultivate the Tao to wear tattered, discarded robes (punsao na yi, robes made from discarded cloth), firstly to break attachment and arrogance, secondly to avoid being coveted when living in mountains and wilderness, thirdly to easily obtain offerings without being greedy, and fourthly to demonstrate having few desires and contentment, and to teach sentient beings. Now, there are those who use fine silk, cut it into flowers and plants, dividing and shading, and sew it into ornate mountain robes, dressing elegantly and seducing women. Since clothing is a reflection of the heart, how can it be considered true cultivation? How can such deceitful people be worthy of drinking water from the same river as them? With the qualities of dogs and sheep in their hearts, and the skin of leopards on their backs, they are not only deceiving and confusing sentient beings, but also deeply defiling the Three Jewels (Sanbao, Buddha, Dharma, Sangha). Moreover, such a robe is worth tens of thousands; if it were not obtained through improper means, how could it be acquired? With such conduct, how can they be called Taoists? The judgment of heaven will naturally not fall on you, and who will hell send to enter in your place? As for discarded robes, if greed and attachment arise in the heart, and actions violate the Tao, the Buddha does not even allow them to be worn, let alone concealing deceit and pretending to wear mountain robes? The Buddha-Treasury Sutra says: 'If a Bhikkhu (Biqiu, Buddhist monk) wearing discarded robes picks up old and tattered clothes from a pile of refuse, he should generate this thought: Use this robe to shield against the cold, and to cultivate the holy path, diligently practicing and advancing. If a Bhikkhu develops a greedy and attached mind towards this discarded robe, he should abandon it; I do not allow it to be worn. What about other robes?' Why is that? Shariputra (Sheli fu, one of the Buddha's ten great disciples). 'Because this Bhikkhu has generated non-Bhikkhu Dharma (fei biqiu fa, actions that do not conform to the Bhikkhu precepts) in this robe. This Bhikkhu should no longer wear this robe. What about other things?' Shariputra. 'At this time, this Bhikkhu would rather wrap his body with red-hot iron sheets than wear this discarded robe again.' Why is that? 'Because of the deep attachment to this robe.' If Dharma robes are like this,
應器亦然。故大智度論云。佛聽比丘用二種缽。若瓦若鐵。如來制戒不許出家修道人食肉者。一為斷大慈種。二為身心濁逸。三為不發一切眾生善心。四為令一切有命者畏。五為增長惡業。今者乃有私地食肉。稱言將護眾生。不畏天眼之誅。反畏愚情之責。發露之旨其義安施。覆藏罪過何時懺悔。又假令有一二不食肉者。則專精蘇蜜細粉稻梁以自供身。我慢自在。長養肥盛。放逸貪淫。聞人近請作齋。先思量飲食粗細。不能內省合消以不逆。計校施財物。必多喪葬。富者則爭共安名報愿。貧人則競推僧次。收殘裹[怡-臺+(噗-口)]稱與疾僧。重索齋余言供同學。觀行戒律本不關心。飲食錢財無忘窹寐。縱使面顏無恥可不懼罪三塗。孔子尚云。君子謀道不謀食。憂道不憂貧。況乎佛者□。故楞伽經云。凡所飲食。作食子肉想。作眼藥想。不應食肉。聽食肉者無有是處。佛藏經云。寧啖熱石。吞飲洋銅。不以無戒食人信施。涅槃經云。善男子。從今日始不聽聲聞弟子食肉。若受檀越信施之時。應觀是食如子肉想。忠言相告。真是大慈。諂言相說。真是嫉妒。夫見過言說有二種。一者為利益故見過相告。二者為嫉妒故見過相說。不得一向執見過為是過為非。無問道俗皆同此理。故孔子云。君有爭臣。父有爭子。士有爭
【現代漢語翻譯】 應器也是如此。《大智度論》中說，佛允許比丘使用兩種缽，瓦缽或鐵缽。如來制定戒律不允許出家修道人吃肉，一是為斷絕大慈悲的種子，二是為身心變得污濁放縱，三是為不發起對一切眾生的善心，四是為令一切有生命的眾生感到畏懼，五是為增長惡業。現在竟然有人私下吃肉，還聲稱是爲了照顧眾生，不怕天眼的懲罰，反而害怕愚人的責備。發露懺悔的意義又在哪裡施行呢？隱藏罪過何時才能懺悔？ 又假設有一兩個人不吃肉，就專門用精細的酥油、蜂蜜、細粉、稻米來供養自己，我慢放縱，長得肥胖，放逸貪淫。聽到有人要請僧人做齋，先思量飲食的粗細，不能反省自己是否容易消化，計算施捨的財物。一定多用於喪葬。富人就爭著安名報愿，窮人就爭著推脫僧次，收剩下的食物，包裹起來，謊稱給生病的僧人，又厚著臉皮索要齋飯剩餘的食物，說是供養同學。觀行戒律根本不關心，飲食錢財沒有忘記的時候。縱使面容姣好，難道就不害怕墮入三惡道嗎？孔子尚且說，君子謀求道義而不謀求食物，憂慮道義而不憂慮貧窮，更何況是佛呢？ 所以《楞伽經》中說，凡是所吃的食物，都應當作是吃自己孩子肉的想法，作是眼藥的想法，不應該吃肉。聽任吃肉的情況是不存在的。《佛藏經》中說，寧願吃熱石頭，吞飲滾燙的銅汁，也不要用沒有戒律的身心來吃人供養的食物。《涅槃經》中說，善男子，從今天開始不允許聲聞弟子吃肉。如果接受施主的供養時，應當觀想這些食物如同自己孩子的肉。忠言相告，這才是大慈悲。諂媚之言相說，這才是嫉妒。指出過錯並說出來有兩種，一是為利益的緣故指出過錯並相告，二是為嫉妒的緣故指出過錯並相說。不能一味地認為指出過錯就是對的，或者錯的。無論僧人還是俗人，都應遵循這個道理。所以孔子說，君王有敢於直諫的臣子，父親有敢於爭辯的兒子，士人有敢於爭
【English Translation】 It is the same with appropriate vessels. Therefore, the Mahaprajnaparamita Shastra says: 'The Buddha allowed bhikshus (monks) to use two kinds of bowls, either earthenware or iron.' The Tathagata (Buddha) established precepts forbidding ordained practitioners from eating meat, firstly, to cut off the seed of great compassion; secondly, to prevent the body and mind from becoming turbid and unrestrained; thirdly, to prevent the arising of good thoughts towards all sentient beings; fourthly, to cause all living beings to feel fear; and fifthly, to increase evil karma. Now, there are those who secretly eat meat, claiming to be considerate of sentient beings, not fearing the punishment of the heavenly eye, but instead fearing the blame of foolish people. Where is the meaning of confession and repentance to be applied? When will the hidden sins be repented? Furthermore, supposing there are one or two people who do not eat meat, they exclusively use fine ghee, honey, fine flour, and rice to nourish themselves, becoming arrogant and unrestrained, growing fat and indulging in lust. Upon hearing that someone is inviting monks for a vegetarian feast, they first consider the quality of the food, unable to reflect on whether it is easily digestible, and calculate the value of the offerings. They certainly spend much on funerals. The rich compete to establish names and fulfill vows, while the poor compete to shirk their turn in the monastic order, collecting leftover food, wrapping it up, and falsely claiming to give it to sick monks, shamelessly demanding the remaining food from the feast, saying it is to provide for fellow students. They pay no attention to contemplation, practice, precepts, and rules, never forgetting about food and money, even in their dreams. Even if their faces are beautiful, are they not afraid of the suffering of the three evil realms? Confucius said, 'The gentleman seeks the Way and not food; he worries about the Way and not poverty,' how much more so should a Buddha? Therefore, the Lankavatara Sutra says, 'Whatever food is eaten, one should think of it as eating the flesh of one's own child, think of it as eye medicine, and should not eat meat. There is no situation where eating meat is permitted.' The Buddha-pitaka Sutra says, 'Rather eat hot stones, swallow molten copper, than eat the offerings of believers with a body and mind devoid of precepts.' The Nirvana Sutra says, 'Good men, from today onwards, I do not allow shravaka (hearer) disciples to eat meat. If you receive offerings from donors, you should contemplate that food as the flesh of your own child.' Sincere words of advice, this is true great compassion. Flattering words of persuasion, this is true jealousy. There are two kinds of pointing out faults and speaking about them: one is pointing out faults and telling them for the sake of benefit, and the other is pointing out faults and speaking about them for the sake of jealousy. One should not always assume that pointing out faults is right or wrong. Whether monks or laypeople, all should follow this principle. Therefore, Confucius said, 'A ruler has ministers who dare to argue, a father has sons who dare to contend, a scholar has friends who dare to'
友。忠告善道。夫若有忠心訶責者是。若懷嫉妒譽嘆者非。其訶責稱歎者。必須礭得實情不得望風浪說。故大智度論云。應訶而贊。應贊而訶。口集諸過終不見樂。夫若為行道利益見過訶責者。是奉佛深心。若為畏懼嫉妒見過不言者。是違佛至意。故涅槃經云。有持戒比丘威儀具足護持正法。見壞法者即能驅遣訶責糾治。當知是人得福無量不可稱計。若比丘見壞法者。置不驅遣訶責舉處。當知是人佛法中怨。若能驅遣訶責舉處。是我弟子。真聲聞也。夫聲聞尚爾。況菩薩乎。勝鬘經云。應折伏者而折伏之。應攝受者而攝受之。何以故。折伏攝受故令法久住者。天人充滿惡道減少。
辯偽篇第六
夫事有真偽。理有正邪。自悲慧眼無容能別。故殘賊誑惑愚人。以規貨財者。必遺假金銀。造事誑惑眾生。以求錢帛者。必稱聖功德。然非金銀不動愚人志。非功德不感癡人心。故造假金者。必用真金為表。銅錫為骨。造誑惑者。必以聖道為語劫剝為心。愚人所以被殘賊誑止為貪金銀。癡人所以被詐偽惑止為貪功德。若不貪功德者。必不被詐偽人惑。不貪金銀者。必不被造事人欺。不被功德惑者是見理人。不被假金欺者是別貨人。不見理者必貪善致敗。不別貨者必貪金致禍。故物之恒致敗喪者。非為貪惡。併爲貪善
【現代漢語翻譯】 現代漢語譯本：朋友之間，應該忠誠地勸告正確的道理。如果有人懷著忠心去批評指責，這是對的；如果懷著嫉妒心去讚美，那就是錯誤的。批評和讚美，必須確實瞭解真實情況，不能道聽途說。所以《大智度論》說：『應該批評的反而讚美，應該讚美的反而批評，口中積累各種過失，最終不會得到快樂。』如果爲了修行正道、利益眾生而批評指責別人的過錯，這是奉行佛的深切心意；如果因為畏懼或嫉妒，看到過錯而不說，這是違背佛的旨意。《涅槃經》說：『如果有持戒的比丘，威儀具足，護持正法，見到破壞佛法的人，就能驅逐、批評、糾正他們，應當知道這個人得到的福報無量，不可稱計。如果比丘見到破壞佛法的人，卻不驅逐、批評、糾正，應當知道這個人是佛法中的怨賊。如果能驅逐、批評、糾正，就是我的弟子，真正的聲聞。』聲聞尚且如此，更何況菩薩呢？《勝鬘經》說：『應該折伏的就折伏，應該攝受的就攝受。』為什麼呢？因為折伏和攝受，才能使佛法長久住世，天人充滿，惡道減少。
辯偽篇第六
事情有真假，道理有正邪。如果悲憫和智慧的眼睛沒有能力分辨，那麼殘害、欺騙、迷惑愚人，以此來圖謀錢財的人，一定會留下假的黃金白銀；製造事端來欺騙迷惑眾生，以此來求取錢財的人，一定會宣揚聖人的功德。然而，不是真的金銀，不能打動愚人的心；不是（虛假的）功德，不能迷惑癡人的心。所以製造假黃金的人，一定會用真金作為表面，用銅錫作為骨架；製造欺騙迷惑的人，一定會用聖道作為言語，用劫掠作為內心。愚人之所以被殘賊欺騙，是因為貪圖金銀；癡人之所以被詐偽迷惑，是因為貪圖功德。如果不貪圖功德，一定不會被詐偽的人迷惑；不貪圖金銀，一定不會被製造事端的人欺騙。不被功德迷惑的人，是明理的人；不被假金欺騙的人，是能分辨貨物的人。不明理的人，一定會因為貪圖善而導致失敗；不能分辨貨物的人，一定會因為貪圖金錢而導致災禍。所以事物最終導致失敗喪亡，不是因為貪圖惡，而是因為貪圖善。
【English Translation】 English version: Friends should sincerely advise each other on the correct path. If someone criticizes with a loyal heart, that is right; if someone praises out of jealousy, that is wrong. Criticism and praise must be based on a thorough understanding of the true situation, not on hearsay. Therefore, the Mahaprajnaparamita-sastra (大智度論) says: 'Praising what should be criticized, and criticizing what should be praised, accumulating various faults in the mouth, one will ultimately not find happiness.' If one criticizes another's faults for the sake of practicing the path and benefiting sentient beings, this is upholding the Buddha's profound intention. If one sees faults but does not speak out of fear or jealousy, this is going against the Buddha's will. The Nirvana Sutra (涅槃經) says: 'If there is a bhikshu (比丘, monk) who upholds the precepts, is complete in deportment, and protects the dharma (法, law/teachings), and who, upon seeing those who destroy the dharma, can expel, criticize, and correct them, know that this person will obtain immeasurable and incalculable blessings. If a bhikshu sees those who destroy the dharma but does not expel, criticize, or correct them, know that this person is an enemy within the Buddha's dharma. If one can expel, criticize, and correct them, that is my disciple, a true sravaka (聲聞, hearer).' If even sravakas are like this, how much more so are bodhisattvas (菩薩, enlightened beings)? The Srimala Sutra (勝鬘經) says: 'Those who should be subdued should be subdued, and those who should be embraced should be embraced.' Why? Because subduing and embracing allows the dharma to abide long in the world, fills the heavens and humanity, and reduces the evil paths.
Chapter Six: Discriminating Falsehood
Matters have truth and falsehood, principles have right and wrong. If the eyes of compassion and wisdom are unable to distinguish, then those who harm, deceive, and delude the foolish in order to scheme for wealth will surely leave behind fake gold and silver. Those who create incidents to deceive and delude sentient beings in order to seek money will surely proclaim the merits of the sages. However, it is not real gold and silver that can move the hearts of the foolish; it is not (false) merit that can delude the minds of the ignorant. Therefore, those who make fake gold will surely use real gold as the surface and copper and tin as the frame; those who create deception and delusion will surely use the words of the sacred path as their speech and robbery as their heart. The reason why the foolish are deceived by robbers is because they are greedy for gold and silver; the reason why the ignorant are deluded by fraud is because they are greedy for merit. If one is not greedy for merit, one will surely not be deluded by fraudulent people; if one is not greedy for gold and silver, one will surely not be deceived by those who create incidents. Those who are not deluded by merit are those who understand principles; those who are not deceived by fake gold are those who can distinguish goods. Those who do not understand principles will surely bring about failure by being greedy for good; those who cannot distinguish goods will surely bring about disaster by being greedy for money. Therefore, the reason why things ultimately lead to failure and loss is not because of greed for evil, but because of greed for good.
故也。故曰。魚吞釣者為貪香餌。人喪命者為貪善道。何以故。夫姦淫喪命者。止為薰香妖治。不為腥臊醜陋。盜賊喪身者。止為金銀繒綺。不為糞土砂礫。故老子云。天下皆知美之為美。斯惡已。皆知善之為善。斯不善已。
造偽過所誑關令。以求度關者。必稱司門。造偽告身誑官人以求資蔭者。必稱吏部。造妖偽誑眾生。以求財食者。必稱聖言。故造偽過所者。特忌司門郎中。造偽告身者。特忌尚書吏部。造妖惑者特忌解道智人。故司門郎中手暑過所。尚書吏部面自補官。解道智人心自悟理。司門郎中懸別偽過所。尚書吏部懸別偽告身。解道智人懸別妖惑語。若關令暗者被偽過所誑。官人愚者被偽告身欺。眾生愚者被妖偽人惑。以此而議物理皆不得率爾信其言跡耳。故孔子云。視其所以。觀其所由。察其所安。人焉庾哉人焉庾哉。涅槃經云。共住久處智慧觀察。大智度論云。說相似般若波羅蜜。相似者名字語言同而心義異。
倚官狹勢求財者必覓首領令其句牽。販佛賣僧求施者。必覓邑主令其勸化。首領句牽者。必假官人以作威恩。邑主勸化者。必稱佛法以說罪福。百姓懼威覓恩。則竭產無吝。眾生畏罪求福則傾家不辭。故倚官狹勢者極眾。販佛賣僧者極多。遞相侵漁貧人何以自活。百姓耕織擬供賦
【現代漢語翻譯】 現代漢語譯本：是這樣的。所以說，魚吞食魚鉤是因為貪圖香甜的魚餌，人喪失性命是因為貪圖所謂的善道。為什麼呢？那些因姦淫而喪命的人，只是因為被濃郁的香氣和妖艷的打扮所迷惑，而不是因為腥臭和醜陋。盜賊喪失性命，只是因為貪圖金銀綢緞，而不是因為糞土砂礫。所以老子說：『天下都知道美之所以為美，那就是醜了；都知道善之所以為善，那就是不善了。』
那些製造假通行證，欺騙關卡官員，以求通過關卡的人，一定會冒充司門（掌管城門的官員）。那些製造假官職委任狀，欺騙官員，以求獲得官職蔭庇的人，一定會冒充吏部（掌管官員任免的部門）。那些製造妖言邪說，欺騙眾生，以求獲得錢財食物的人，一定會冒充聖人的言論。所以，製造假通行證的人，特別害怕司門郎中（司門的長官）；製造假官職委任狀的人，特別害怕尚書吏部（吏部的長官）；製造妖言惑眾的人，特別害怕能夠辨別正道的智者。所以，司門郎中會親自審覈通行證，尚書吏部會親自任命官員，能夠辨別正道的智者會用心領悟真理。司門郎中能夠辨別虛假的通行證，尚書吏部能夠辨別虛假的官職委任狀，能夠辨別正道的智者能夠辨別妖言邪說。如果關卡官員昏庸，就會被假的通行證所欺騙；官員愚蠢，就會被假的官職委任狀所欺騙；眾生愚昧，就會被妖言惑眾的人所迷惑。因此，如果用這些來議論事物的道理，都不能輕易相信他們所說的話。所以孔子說：『考察他所做的事情的動機，觀察他所經歷的道路，瞭解他所追求的安樂，這樣，這個人怎麼能隱藏得了呢？這個人怎麼能隱藏得了呢？』《涅槃經》說：『共同居住相處很久，要用智慧去觀察。』《大智度論》說：『（有人）說相似的般若波羅蜜（Prajnaparamita，智慧到彼岸）。』相似的意思是，名字和語言相同，但內心和意義不同。
那些依仗官府權勢，仗勢欺人以求取錢財的人，一定會尋找地方首領來幫他們牽線搭橋。那些販賣佛像、出賣僧人以求得施捨的人，一定會尋找地方官吏來勸人佈施。地方首領幫他們牽線搭橋，一定會假借官府的名義來作威作福。地方官吏勸人佈施，一定會假借佛法的名義來說罪說福。百姓害怕官府的威勢，想要得到恩惠，就會竭盡家產而毫不吝惜。眾生畏懼罪惡，想要尋求福報，就會傾家蕩產也在所不辭。所以，依仗官府權勢，仗勢欺人的人非常多；販賣佛像、出賣僧人的人也非常多。他們互相侵吞掠奪，貧苦百姓怎麼能夠自活呢？百姓辛勤耕種紡織，是爲了繳納賦稅。
【English Translation】 English version: It is so. Therefore, it is said that fish swallow the hook because they are greedy for the fragrant bait, and people lose their lives because they are greedy for so-called good paths. Why is this? Those who lose their lives due to adultery are only deceived by the strong fragrance and enchanting appearance, not by the stench and ugliness. Thieves lose their lives only because they are greedy for gold, silver, and silk, not for dung, soil, sand, and gravel. Therefore, Lao Tzu said: 'When everyone in the world knows beauty as beauty, then ugliness exists; when everyone knows good as good, then non-good exists.'
Those who forge passes to deceive customs officials in order to cross the border will certainly claim to be Simen (司門) (officials in charge of city gates). Those who forge official appointment documents to deceive officials in order to seek official protection will certainly claim to be the Ministry of Personnel (吏部). Those who create妖言邪說 (yāoyán xiéshuō, deceptive and heretical teachings) to deceive sentient beings in order to seek wealth and food will certainly claim to be the words of sages. Therefore, those who forge passes are particularly afraid of the Simen Langzhong (司門郎中) (head of the Simen); those who forge official appointment documents are particularly afraid of the Shangshu Libu (尚書吏部) (head of the Ministry of Personnel); those who create deceptive teachings are particularly afraid of wise people who can discern the true path. Therefore, the Simen Langzhong personally examines passes, the Shangshu Libu personally appoints officials, and wise people who can discern the true path understand the truth with their hearts. The Simen Langzhong can distinguish false passes, the Shangshu Libu can distinguish false official appointment documents, and wise people who can discern the true path can distinguish deceptive teachings. If customs officials are foolish, they will be deceived by false passes; if officials are foolish, they will be deceived by false official appointment documents; if sentient beings are ignorant, they will be deceived by those who create deceptive teachings. Therefore, if we use these to discuss the principles of things, we cannot easily believe what they say. Therefore, Confucius said: 'Examine his motives, observe his path, and understand what he seeks for peace. How can a person hide? How can a person hide?' The Nirvana Sutra (涅槃經) says: 'Living together for a long time, observe with wisdom.' The Mahaprajnaparamita Sastra (大智度論) says: '(Some) speak of similar Prajnaparamita (般若波羅蜜) (wisdom to the other shore).' Similar means that the names and language are the same, but the heart and meaning are different.
Those who rely on official power and bully others to seek wealth will certainly seek out local leaders to help them connect. Those who traffic in Buddha images and sell monks to seek alms will certainly seek out local officials to persuade people to donate. Local leaders who help them connect will certainly use the name of the government to act with authority. Local officials who persuade people to donate will certainly use the name of the Buddha Dharma to speak of sins and blessings. People fear the power of the government and want to receive favors, so they will exhaust their property without hesitation. Sentient beings fear sin and want to seek blessings, so they will empty their families without hesitation. Therefore, there are many who rely on official power and bully others; there are many who traffic in Buddha images and sell monks. They plunder each other, how can the poor people survive? The people work hard to cultivate and weave in order to pay taxes.
役。衣食覆在其間。施惠既盡公私何以取濟。是故倚官狹勢者。明主能除之。販佛賣僧者。正見能斷之。故大智度論云。若總眾生供以供養佛。佛所不許。破法求財故。若施凡人奪彼與此非平等。法如菩薩法等。心一切皆如兒子。以是故少施。
愚人有事求恩者。好乞長史錢。癡人造罪求福者。好施僧尼物。百姓實無心憐長史。止自覓私恩。眾生實無心愛僧尼。止自求私福。長史亦無心憐民戶。止自覓錢財。僧尼亦無心愛檀越。止自求利養。長史若不倚王法作寒暑。百姓終不肯乞一錢。僧尼若不倚佛法說吉兇。眾生必不肯施一物。故知真清謹長史。唯奉國王正法。行事終不作寒暑。從百姓索錢。真清凈沙門。唯奉如來正法修道。必不說吉兇從眾生覓施。長史所以稱戶主為好人者。為得他財錢。復不向人說其取受。僧尼所以稱檀越為信心者。為得他財施復不向人說其過愆。縱使多乞長史錢正誤正役終不免。縱使多施僧尼物正業正報終不亡。正課既不免。則不須乞長史物。正報既不滅。則不須施僧尼財。故事帝王者。但莫造妖逆劫盜鬥殺奸欺及諸罪過。而勤力田蠶。孝養父母。友順兄弟。慈愛妻兒。和睦諸親。遜悌鄉黨。供奉正課。若然者何但不畏官人長史。乃至不懼帝王。故孔子云。內省不疚何憂何懼。若其違上
【現代漢語翻譯】 現代漢語譯本： 役。衣食又都靠他們。施捨的恩惠已經用盡，國家和私人的開支從哪裡來呢？因此，依仗官職和權勢的人，英明的君主能夠剷除他們。販賣佛像、出賣僧侶身份的人，正確的見解能夠斷絕他們。所以《大智度論》說，如果用供養眾生的東西來供養佛，佛是不允許的，因為這是破壞佛法來求取錢財。如果施捨給普通人，奪取別人的來給予這個人，這不是平等之法。菩薩的法則是平等的，視一切眾生如自己的孩子。因此，即使是少量的施捨，也是有功德的。
愚蠢的人有事想求人幫忙，喜歡乞求長史（地方官）的錢財。愚昧的人造了罪孽想求得福報，喜歡施捨僧尼財物。百姓實際上並不是真心憐憫長史，只是爲了尋求私人的恩惠。眾生實際上並不是真心愛戴僧尼，只是爲了尋求個人的福報。長史也並不是真心憐憫百姓，只是爲了搜刮錢財。僧尼也並不是真心愛護施主，只是爲了尋求利益供養。長史如果不依仗王法制造事端，百姓終究不肯施捨一文錢。僧尼如果不依仗佛法說吉兇，眾生必定不肯施捨一件東西。所以要知道真正清廉謹慎的長史，只奉行國王的正法，行事決不製造事端，從百姓那裡索取錢財。真正清凈的沙門，只奉行如來的正法修道，決不說吉兇來從眾生那裡尋求施捨。長史之所以稱呼百姓為好人，是爲了得到他們的錢財，卻不向別人說出自己索取錢財的行為。僧尼之所以稱呼施主為有信心的人，是爲了得到他們的財物施捨，卻不向別人說出他們的過錯。縱然乞求長史很多錢，該承擔的徭役最終也無法免除。縱然施捨僧尼很多財物，該承受的業報最終也不會消失。正當的賦稅既然不能免除，就不需要乞求長史的財物。正當的業報既然不會消滅，就不需要施捨僧尼財物。所以侍奉帝王的人，只要不製造妖言邪說、不進行搶劫盜竊、不參與爭鬥殺戮、不進行奸詐欺騙以及各種罪過，而且勤勞耕作，孝敬父母，友愛兄弟，慈愛妻兒，和睦親戚，謙遜待人，按時繳納賦稅。如果這樣，何止是不害怕官人和長史，甚至不懼怕帝王。所以孔子說，『內心沒有愧疚，有什麼憂慮和害怕的呢？』如果違背上述的...
【English Translation】 English version: They also depend on them for clothing and food. If the benefits of giving are exhausted, where will the state and private expenses come from? Therefore, those who rely on official positions and power, an enlightened ruler can eliminate them. Those who sell Buddha images and monk status, correct views can cut them off. Therefore, the Mahaprajnaparamita-sastra says, 'If one uses offerings meant for all beings to offer to the Buddha, the Buddha does not allow it, because it is destroying the Dharma to seek wealth.' If one gives to ordinary people, taking from others to give to this one, it is not the Dharma of equality. The Dharma of the Bodhisattva is equal, regarding all beings as their own children. Therefore, even a small amount of giving is meritorious.
Foolish people who seek favors like to beg for money from the Changshi (local official). Ignorant people who commit sins and seek blessings like to give to monks and nuns. The common people are not really compassionate towards the Changshi, they are just seeking private favors. Sentient beings are not really fond of monks and nuns, they are just seeking personal blessings. The Changshi is not really compassionate towards the people, they are just seeking to amass wealth. The monks and nuns are not really fond of the Danyue (patrons), they are just seeking profit and support. If the Changshi does not rely on the king's law to create trouble, the people will never be willing to give a penny. If the monks and nuns do not rely on the Buddha's Dharma to speak of good and bad omens, sentient beings will certainly not be willing to give anything. Therefore, know that a truly honest and cautious Changshi only follows the king's righteous law, and never creates trouble in his actions, nor extorts money from the people. A truly pure Shramana (monk) only follows the Tathagata's (Buddha's) righteous Dharma to cultivate the path, and will never speak of good and bad omens to seek offerings from sentient beings. The reason why the Changshi calls the people good is to get their money, but he does not tell others about his actions of extorting money. The reason why the monks and nuns call the Danyue faithful is to get their wealth and offerings, but they do not tell others about their faults. Even if one begs a lot of money from the Changshi, the Yaoyi (corvee labor) that one should bear will not be exempted in the end. Even if one gives a lot of wealth to monks and nuns, the Zhengye (right karma) and Zhengbao (right retribution) that one should receive will not disappear in the end. Since the proper taxes cannot be avoided, there is no need to beg for the Changshi's wealth. Since the proper retribution will not be destroyed, there is no need to give wealth to monks and nuns. Therefore, those who serve the emperor, as long as they do not create妖逆劫盜鬥殺奸欺妖言邪說, do not engage in robbery and theft, do not participate in fighting and killing, do not engage in fraud and deception, and all kinds of sins, and diligently cultivate the fields, are filial to their parents, are friendly to their brothers, are loving to their wives and children, are harmonious with their relatives, are humble and respectful to their neighbors, and pay taxes on time. If so, not only will they not fear officials and Changshi, but they will not even fear the emperor. Therefore, Confucius said, 'If one has no guilt in one's heart, what is there to worry about or fear?' If one violates the above...
所行。縱使車載黃金。送與帝王。亦終不免刑戮。何況乞官人長史錢。是以事道佛者。但滅三毒無明。勤身苦作以活性命。敬順師長。慈悲於一切眾生。斷除嫉妒我慢。遠離諂曲邪非。莫起一切惡行。隨已所堪給濟困乏。若然者何但不畏僧尼道士。乃至不懼諸佛天尊。故維摩經云。無畏是道場。無諸過故。若其違上所行者。縱使捨身命與佛亦終不免入地獄。何況施僧尼財。若官人枉法取百姓錢。國法終不捨。若僧尼破戒受檀越施。佛法終不原。國法終不捨。為身自執法治百姓佛法終不原。為身自行道化群生。官人尚自除名得重罪。何處有恩及百姓。僧尼尚自歿身入地獄。何處有福及眾生。故出身仕官者。不得同於庶民。出家修道者。不得同於凡俗。故官人則有衙府自異。道人則有寺觀自殊。官人則有倚公營私之愆。道人則有傍是行非之過。非傍公則不得作威恩以營私。非傍聖則不得說禍福以行偽。非明王不能制彼濁官吏。非正見不能定彼偽僧尼。溫室之經多說利養。至於講說歲有百千遺教之經。專明禁戒。至於講說未見一人。以此參驗足明心跡。化誘取物。剝脫貧窮不問有無。唯多即喜。夫上古薄賦斂省徭役。猶稱為聖主。況修習出世之道。而劫奪無厭。如此外道無明。非明王不能制御。故勝鬘經云。餘眾生於諸深法
【現代漢語翻譯】 現代漢語譯本：所作所為（如果）即使是用車載著黃金，送給帝王，最終也無法避免刑罰誅戮。更何況是索要官人、長史的錢財呢？因此，事奉佛道的人，只要滅除貪嗔癡三毒和無明，勤勞苦幹以維持生計，尊敬順從師長，慈悲對待一切眾生，斷除嫉妒和我慢，遠離諂媚邪曲和不正當的行為，不要做任何惡行，儘自己所能救濟貧困的人。如果這樣做，為什麼不僅不害怕僧尼道士，甚至也不懼怕諸佛天尊呢？所以《維摩經》說：『無所畏懼就是道場，因為沒有各種過失。』如果違背以上所說的行為，即使捨棄身命給佛，最終也無法避免墮入地獄。更何況是佈施錢財給僧尼呢？如果官人枉法搜刮百姓的錢財，國法最終不會饒恕。如果僧尼破戒接受施主的供養，佛法最終不會原諒。國法最終不會饒恕爲了自身而執法來治理百姓的行為，佛法最終不會原諒爲了自身修行而教化眾生的行為。官人尚且會被革職，受到重罪，哪裡還有恩惠施及百姓呢？僧尼尚且會身死墮入地獄，哪裡還有福報惠及眾生呢？所以，出身做官的人，不能等同於普通百姓；出家修道的人，不能等同於凡夫俗子。所以，官人有衙門官府，自然與衆不同；道人有寺廟道觀，自然與衆不同。官人有倚仗公權營私舞弊的過錯，道人有表面行善實則作惡的過失。不倚仗公權就不能作威作福以營私，不依傍聖賢就不能說禍福來行騙。不是英明的君王就不能制止那些貪濁的官吏，不是具有正見的人就不能辨別那些虛偽的僧尼。《溫室經》大多講說利益供養，至於講說每年都有成百上千的遺教之經，專門闡明禁戒，至於講說卻未曾見過一個人。用這些來參照驗證，就足以明白他們的心跡。誘導化誘取物，剝削貧窮的人，不問對方有沒有，只要給的多就高興。上古時代賦稅輕徭役少，還被稱為聖明的君主，更何況是修習出世之道，卻劫奪無厭呢？如此外道無明，不是英明的君王就不能制止。所以《勝鬘經》說：『其餘眾生對於各種深奧的佛法』 English version: What one does, even if one loads a cart with gold and gives it to the emperor, one will ultimately not escape punishment and execution. How much more so is it to demand money from officials and chief clerks? Therefore, those who serve the Buddha-dharma only need to extinguish the three poisons (greed, hatred, and delusion) and ignorance, diligently work hard to sustain their lives, respect and obey teachers and elders, be compassionate to all sentient beings, cut off jealousy and arrogance, stay away from flattery, crookedness, and wrongdoing, and not engage in any evil deeds, providing assistance to the poor and needy to the best of their ability. If one does so, why would one not only not fear monks, nuns, and Taoists, but even not fear all Buddhas and heavenly deities? Therefore, the Vimalakirti Sutra says, 'Fearlessness is the bodhimanda (place of enlightenment), because there are no faults.' If one violates the above-mentioned conduct, even if one sacrifices one's life to the Buddha, one will ultimately not escape falling into hell. How much more so is it to give wealth to monks and nuns? If officials unjustly take money from the people, the laws of the country will ultimately not forgive them. If monks and nuns break the precepts and receive offerings from donors (danapati), the Buddha-dharma will ultimately not pardon them. The laws of the country will ultimately not forgive those who enforce the law for their own benefit to govern the people; the Buddha-dharma will ultimately not pardon those who practice the path for their own benefit to transform sentient beings. Officials will still be dismissed from their posts and receive severe punishment; where is there any kindness to bestow upon the people? Monks and nuns will still die and fall into hell; where is there any merit to benefit sentient beings? Therefore, those who enter officialdom must not be the same as ordinary people; those who leave home to cultivate the path must not be the same as ordinary mortals. Therefore, officials have government offices, which are naturally different; Taoists have temples and monasteries, which are naturally different. Officials have the fault of abusing public power for private gain; Taoists have the fault of outwardly doing good but inwardly doing evil. Without relying on public power, one cannot act with authority and kindness to seek private gain; without relying on sages, one cannot speak of misfortune and fortune to deceive. Only an enlightened king can control those corrupt officials; only those with right view can discern those false monks and nuns. The Vimala Sutra mostly speaks of benefits and offerings, but as for lecturing, there are hundreds and thousands of vinaya (discipline) sutras every year, which specifically explain the precepts, but as for lecturing, one has never seen a single person. Using these to compare and verify, it is sufficient to understand their intentions. Inducing and enticing to take things, exploiting the poor, not asking whether they have anything or not, only being happy when they give a lot. In ancient times, light taxes and few corvée labors were still called enlightened rulers, how much more so is it to cultivate the path of transcending the world, but to rob without satisfaction? Such heretical ignorance cannot be controlled without an enlightened king. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says, 'Other sentient beings in all the profound dharmas'
【English Translation】 English version: What one does, even if one loads a cart with gold and gives it to the emperor, one will ultimately not escape punishment and execution. How much more so is it to demand money from officials and chief clerks? Therefore, those who serve the Buddha-dharma only need to extinguish the three poisons (greed, hatred, and delusion) and ignorance, diligently work hard to sustain their lives, respect and obey teachers and elders, be compassionate to all sentient beings, cut off jealousy and arrogance, stay away from flattery, crookedness, and wrongdoing, and not engage in any evil deeds, providing assistance to the poor and needy to the best of their ability. If one does so, why would one not only not fear monks, nuns, and Taoists, but even not fear all Buddhas and heavenly deities? Therefore, the Vimalakirti Sutra says, 'Fearlessness is the bodhimanda (place of enlightenment), because there are no faults.' If one violates the above-mentioned conduct, even if one sacrifices one's life to the Buddha, one will ultimately not escape falling into hell. How much more so is it to give wealth to monks and nuns? If officials unjustly take money from the people, the laws of the country will ultimately not forgive them. If monks and nuns break the precepts and receive offerings from donors (danapati), the Buddha-dharma will ultimately not pardon them. The laws of the country will ultimately not forgive those who enforce the law for their own benefit to govern the people; the Buddha-dharma will ultimately not pardon those who practice the path for their own benefit to transform sentient beings. Officials will still be dismissed from their posts and receive severe punishment; where is there any kindness to bestow upon the people? Monks and nuns will still die and fall into hell; where is there any merit to benefit sentient beings? Therefore, those who enter officialdom must not be the same as ordinary people; those who leave home to cultivate the path must not be the same as ordinary mortals. Therefore, officials have government offices, which are naturally different; Taoists have temples and monasteries, which are naturally different. Officials have the fault of abusing public power for private gain; Taoists have the fault of outwardly doing good but inwardly doing evil. Without relying on public power, one cannot act with authority and kindness to seek private gain; without relying on sages, one cannot speak of misfortune and fortune to deceive. Only an enlightened king can control those corrupt officials; only those with right view can discern those false monks and nuns. The Vimala Sutra mostly speaks of benefits and offerings, but as for lecturing, there are hundreds and thousands of vinaya (discipline) sutras every year, which specifically explain the precepts, but as for lecturing, one has never seen a single person. Using these to compare and verify, it is sufficient to understand their intentions. Inducing and enticing to take things, exploiting the poor, not asking whether they have anything or not, only being happy when they give a lot. In ancient times, light taxes and few corvée labors were still called enlightened rulers, how much more so is it to cultivate the path of transcending the world, but to rob without satisfaction? Such heretical ignorance cannot be controlled without an enlightened king. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says, 'Other sentient beings in all the profound dharmas'
堅著妄說。違背正法。習諸外道腐敗種子者。當以王力天龍鬼神力而調伏之。
夫先王茅茨土階。惡衣菲食。而憂養兆民者。稱為聖君。金屋瑤臺。食珍衣綺。而暴亂蒼生者。稱為暗主故聖君能撫諧百姓。而國泰身安。闇主乃殘滅黔梨。而國亡身滅。況乎世尊大覺棄聖位。于轉輪不入香味色聲。證無上之真道。法身常住。應六趣而引接群生。持缽巡門。乞常餐而度慈五濁。豈存心於綺練。豈留意于偽形。若以滋味美色為懷。猶乖堯舜養民之道。若以實剎銀基爲念。乃同桀紂亂國之心。非理勞弊含生。寧得稱為三界慈父。違道懷私愛己。寧得稱為天人大師。其有弟子聲聞之眾。並令舍俗于空閑。或居冢墓以調心。或依山林而學靜。應器三衣錫杖行住恒與同居。活命取濟隨緣少欲遠於貪著。復設經律明訓。兼以垂誨將來尚不得。以持行為心。豈得以破戒為意。至於像法流末正教沉淪。慧目者寡。生盲者眾。不復遵其聖軌。唯逐財色聲名誘化無識群迷。廣構僧房殿塔。營造偽像罄竭資財。唯大唯高爭名爭勝。飾以金銀。彩色炫耀。無目眾生燒香禮拜。顰眉稱為供養諸佛。內心實恒波浪。外相詐見禪儀。竟無饒益之心。唯有規圖之志。群隊揚聲喚。佛何曾有微覺之情。相率大唱善哉。詎懷片善之意。匆匆爭頭逐食。喻于
【現代漢語翻譯】 現代漢語譯本：堅持虛妄的說法，違背正確的佛法，學習各種外道的腐敗思想的人，應當用國王的力量、天龍鬼神的力量來調伏他們。
古代的賢明君王住著茅草屋，用泥土壘的臺階，穿著粗劣的衣服，吃著粗淡的食物，卻為百姓的生計而擔憂，這樣的人被稱為聖明的君王。而那些住在金碧輝煌的宮殿里，吃著珍貴的食物，穿著華麗的絲綢，卻殘暴地對待百姓的君王，被稱為昏庸的君主。所以聖明的君王能夠安撫百姓，使國家太平，自身安康；昏庸的君主則殘害百姓，導致國家滅亡，自身也滅亡。更何況世尊（釋迦牟尼佛的尊稱，意為世間尊貴的人）大徹大悟，放棄了聖王的地位，對於轉輪王的權位、美好的香味、美麗的顏色、動聽的聲音都不動心，證得了無上的真理，法身（佛的化身，常住不滅）常在，應六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）的眾生而引導接引他們，拿著缽巡遊乞食，靠著簡單的食物來度過充滿貪慾、嗔恚、愚癡、慢心、邪見的五濁惡世。怎麼會把心思放在華麗的絲綢上呢？怎麼會留意虛假的形象呢？如果心中想著美味的食物和美麗的顏色，就違背了堯舜（古代的聖賢君王）養育百姓的原則；如果心中想著用真金裝飾的佛寺和用白銀做地基的佛塔，就和夏桀商紂（古代的暴君）擾亂國家的心態一樣了。不合道理地勞役百姓，怎麼能被稱為三界的慈父呢？違背佛道，心中懷著私慾，只愛自己，怎麼能被稱為天人的導師呢？
那些作為弟子的聲聞眾（聽聞佛陀教誨而證悟的修行者），都應當讓他們捨棄世俗的生活，住在空閑的地方，或者住在墳墓旁邊來調伏自己的內心，或者依靠山林來學習清凈。盛飯的器具、三件袈裟、錫杖，無論行住坐臥都應該和他們在一起。爲了維持生命而乞食，隨緣而行，減少慾望，遠離貪婪執著。並且設立經典和戒律這些明確的教誨，用來告誡後人，尚且不能以保持戒律和行為作為目的，怎麼能以破壞戒律作為目的呢？到了像法時期（佛滅度后，形象存在而教法不全的時期）的末期，正法衰落，有智慧的人很少，愚昧無知的人很多，不再遵循佛陀的教誨，只追逐錢財、美色、名聲，引誘迷惑沒有見識的民眾，廣泛地建造僧房和殿塔，建造虛假的佛像，耗盡資財，只求規模大、地位高，爭名奪利，用金銀裝飾佛像，用鮮艷的色彩炫耀。那些沒有智慧的眾生燒香禮拜，皺著眉頭稱這是供養諸佛，內心實際上充滿了貪慾，外表上卻假裝有禪定的儀態，最終沒有利益眾生的心，只有謀取私利的打算。成群結隊地大聲喧譁，佛陀哪裡會有絲毫的感覺呢？互相帶領著大聲唱著『善哉』（好啊），哪裡懷有絲毫善良的意念呢？匆匆忙忙地爭先恐後地搶奪食物，就像...
【English Translation】 English version: Those who stubbornly utter falsehoods, violate the true Dharma, and practice the corrupt seeds of various heretical paths should be subdued by the power of the king, the power of the dragons, and the power of the ghosts and spirits.
The ancient wise kings lived in thatched huts with earthen steps, wore coarse clothing, and ate simple food, yet they worried about nourishing the common people. Such individuals were called sage rulers. Those who lived in golden houses and jade terraces, ate delicacies, and wore fine silk, yet tyrannized and brought chaos to the people, were called dark lords. Therefore, sage rulers could appease the people, bringing peace to the country and security to themselves. Dark lords, on the other hand, destroyed the common people, leading to the downfall of the country and their own demise. How much more so the World-Honored One (a title for Shakyamuni Buddha, meaning the honored one of the world), who attained great enlightenment, renounced the position of a holy king, and was unmoved by the pleasures of a wheel-turning king, the delights of fragrance, beauty, sound, and taste, and attained the unsurpassed true path. The Dharma body (the embodiment of the Buddha, eternally abiding) is constant, responding to the beings in the six realms (the realms of gods, humans, asuras, animals, hungry ghosts, and hell) and guiding and receiving them. Carrying a bowl, he wandered and begged for food, relying on simple meals to cross over the five turbidities (the ages of decay, views, afflictions, beings, and life). How could he harbor thoughts of fine silk? How could he pay attention to false appearances? If one cherishes delicious food and beautiful colors, one deviates from the principle of nourishing the people as practiced by Yao and Shun (ancient sage kings); if one thinks of temples adorned with gold and pagodas with silver foundations, one is like Jie and Zhou (ancient tyrannical rulers) who brought chaos to the country. Unreasonably exhausting living beings, how can one be called the compassionate father of the three realms? Violating the path, harboring selfishness, and loving only oneself, how can one be called the great teacher of gods and humans?
Those who are disciples, the assembly of Shravakas (those who attain enlightenment by hearing the Buddha's teachings), should all be made to abandon worldly life and dwell in secluded places, or live near cemeteries to tame their minds, or rely on mountains and forests to learn stillness. The eating bowl, the three robes, and the staff should always be with them, whether walking, standing, sitting, or lying down. They should beg for food to sustain their lives, be content with little, and stay far away from greed and attachment. Furthermore, they should establish clear teachings in the sutras and precepts to instruct future generations. One should not even aim to maintain the precepts and conduct as an end in itself; how can one intentionally break the precepts? As for the end of the semblance Dharma period (the period after the Buddha's passing when the form of the Dharma remains but the essence is diminished), when the true Dharma declines, there are few with wisdom and many who are blind. They no longer follow the holy teachings of the Buddha, but only pursue wealth, beauty, fame, and lure and mislead the ignorant masses. They widely construct monastic dwellings and temples, build false images of the Buddha, and exhaust their resources, seeking only to be large and tall, competing for fame and victory. They adorn the images with gold and silver, and display them with dazzling colors. Those without wisdom burn incense and prostrate themselves, frowning and calling it offering to the Buddhas. In their hearts, they are actually filled with waves of desire, but outwardly they falsely display the demeanor of meditation. Ultimately, they have no intention of benefiting others, but only plans to seek personal gain. They shout loudly in groups. How could the Buddha have the slightest feeling? They lead each other in loudly chanting 'Sadhu' (well done), but they do not harbor the slightest intention of goodness. Hurriedly and competitively, they rush to grab food, like...
獵狗尋膻。擾擾競覓施財。劇于飛蛾赴火。不辨菽麥之狀。亦復說法化人。當身見自被囚。焉能為人解縛。但知勸他佈施。不悟己自慳貪。仍號我是沙門。施者當應獲福。莫省己之長短。破戒違律之愆。姦非諂曲恣偽。猶稱如來釋種。故知。破滅正法非是外人。寧更有蟲內傷師子。故佛藏經云。舍利弗。我法實以多供養故后當疾滅。夫復有傍。是行非淫亂。以為相大乘。酒肉貪嗜無厭。名為不生分別。妄語惡口兩舌。乃云言語性空。未解一念澄心。猖披以為解脫。爭有爭無之鬥訟。競斷競常之是非。隨心憎愛之譭譽。逐語尋言之戲論。著空斷修諸行。不以六度在懷。聞道法性無生。並舍因緣業果。不復尊敬師友。放逸慠佷凌人。觸目無一所知。即號我離文字。經藏都未深入。智海於何出生。雖誦句偈微言。實不識其玄旨。依他經論言說亦道。我無所求執。此無記癡心以為同塵。晦跡食穢憑河受辱。夸為有力大人無明。縱志貪餐口言無心。任運學諸世間邪術。將作種智多能禱祀厭詛。求恩自誑人稱我善。親彼財交色合疏其骨肉。善游賣假偽之印符。取資財以潤屋針疚。合鍊金石卜筮推步。盈虛咒禁占相吉兇。巫覡呼神喚鬼朋黨。共相親狎扇惑老嫗小兒。稱為救度病苦眾生。其間唯行姦非剝脫。甘言誘人衣食百倍。多世巫
醫自矜結。好貴人自美狎遊名德。恃托先王典籍。炫賣取人錢財。貪慾積聚無崖。講教遂妄勞倦。逢迎富勢豪貴。不覺面柔足恭。以此活婦養兒一。何不知慚恥。聞人說己之過。無心克己復仁。淫逸聲色混淆。不顧禮儀風俗。即聾從昧與頑用囂。積習生常稱之為道。其猶淫女成性無憚。世之譭譽久處。鮑魚之肆不聞其臭。此乃真是禽獸。真是闡提。真是愚癡。真是殘賊。茍貪目下之利。將來何以逃殃。長惡不悛敗亡可俟。淑人君子可不戒哉。故易云。顏氏之子其殆庶幾乎。有不善未嘗不知之。未嘗復行。豈甚虛矣。
為道者除偽修真。為政者除惡樹善。不除惡不名治政。不除偽不名修道。若修道能除偽則種智自明。為政能除惡則萬民自富。民富無惡則奸盜不行。智明偽除則邪魔不擾。邪魔不能擾。是得道真。奸盜不能行。是得治要。得治要則人無夸企。得道真則心無取捨。心無取捨則覆命歸根。人無夸企則還淳反樸。還淳反樸始名真治。覆命歸根始名真道。真道具則文字斯損。真治興則不言而教。不言而教則結繩複用。文字斯損則目擊道存。故治政者唯在去奸。修道者唯在除偽。偽不除則真道暗。奸不去則政治昏。政治昏則奸佞起。真道暗則邪惑興。邪惑興則群魔制。奸佞起大盜侵。為盜侵者由其不除亂本。為
【現代漢語翻譯】 現代漢語譯本 醫生自以為醫術高明而驕傲自滿。喜歡結交權貴之人，並以與有名望有道德的人交往而自我美化。倚仗先王的典籍，以此來炫耀並騙取他人的錢財。貪婪地積聚財富，慾望沒有止境。講經說法時虛妄而疲憊。逢迎那些富有權勢的豪門貴族，不知不覺地面容諂媚，雙腳恭敬。用這些手段來養活妻子兒女，竟然不知羞恥。聽到別人說自己的過錯，沒有心思去約束自己，恢復仁德。沉溺於淫亂的聲色之中，混淆視聽，不顧禮儀風俗。聽不見真理，盲從愚昧，頑固囂張。長期積累的惡習，卻稱之為『道』。這就像惡習一旦形成，便無所顧忌。對於世間的譭譽，長久地處在其中，就像身處鮑魚的店舖，聞不到它的腥臭。這真是禽獸不如，真是斷善根的人（闡提，icchantika），真是愚蠢無知，真是殘暴兇狠。只貪圖眼前的利益，將來怎麼能逃脫災禍？長期作惡而不悔改，敗亡的結局是可以預期的。善良的君子難道能不以此為戒嗎？所以《易經》說：顏回這個人大概接近於聖賢了吧！有了缺點，沒有不能察覺的，察覺了就再也不犯。這難道是虛假的嗎？
修道的人要去除虛偽，修養真誠。為政的人要剷除邪惡，樹立善良。不剷除邪惡就不能稱為治理政事，不去除虛偽就不能稱為修養道德。如果修道能夠去除虛偽，那麼本有的智慧自然會顯明。為政能夠剷除邪惡，那麼萬民自然會富裕。百姓富裕沒有邪惡，那麼奸詐盜竊就不會發生。智慧顯明，虛偽去除，那麼邪魔就不會擾亂。邪魔不能擾亂，這就是得到了真道。奸詐盜竊不能發生，這就是得到了治理的要領。得到了治理的要領，那麼人們就不會誇耀虛妄的企圖。得到了真道，那麼心中就沒有取捨的分別。心中沒有取捨的分別，那麼就能恢復本性，迴歸根本。人們沒有誇耀虛妄的企圖，那麼就能返還淳樸，迴歸本真。返還淳樸，迴歸本真，這才叫做真正的治理。恢復本性，迴歸根本，這才叫做真正的道。真正的道具備了，那麼文字就會逐漸減少。真正的治理興盛了，那麼不用言語教化，百姓也能遵循。不用言語教化，那麼結繩記事的古老方法就可以恢復使用。文字逐漸減少，那麼就能直接領悟道的存在。所以治理政事的人，唯一在於去除奸邪。修道的人，唯一在於去除虛偽。虛偽不去除，那麼真道就會暗淡。奸邪不去除，那麼政治就會昏暗。政治昏暗，那麼奸佞就會興起。真道暗淡，那麼邪說惑眾就會盛行。邪說惑眾盛行，那麼群魔就會控制人們。奸佞興起，大盜就會侵犯。被盜賊侵犯，是因為沒有剷除禍亂的根源。
【English Translation】 English version A doctor is arrogant and complacent about his medical skills. He likes to associate with powerful people and glorifies himself by associating with famous and virtuous people. He relies on the classics of former kings to flaunt and swindle money from others. He greedily accumulates wealth, and his desires are endless. When lecturing on scriptures, he is false and weary. He flatters the wealthy and powerful nobles, and unconsciously his face is flattering and his feet are respectful. He uses these means to support his wife and children, and he is not ashamed. When he hears others say his faults, he has no intention of restraining himself and restoring benevolence. He indulges in lewd sounds and colors, confuses right and wrong, and disregards etiquette and customs. He cannot hear the truth, blindly follows ignorance, and is stubborn and arrogant. Long-accumulated bad habits are called 'the Way.' This is like once a bad habit is formed, there is no fear. Regarding the world's praise and criticism, being in it for a long time is like being in a shop selling abalone, and not smelling its stench. This is truly inferior to animals, truly a person who has cut off the roots of goodness (icchantika), truly ignorant and foolish, truly cruel and fierce. Only greedy for immediate benefits, how can he escape disaster in the future? Long-term evil without repentance, the end of defeat and death can be expected. Shouldn't virtuous gentlemen take this as a warning? Therefore, the 《Book of Changes》 says: Yan Hui is probably close to being a sage! If he has shortcomings, there is nothing he cannot detect, and he will never commit them again. Is this false?
Those who cultivate the Way must remove falsehood and cultivate sincerity. Those who govern must eliminate evil and establish goodness. Not eliminating evil cannot be called governing, and not removing falsehood cannot be called cultivating the Way. If cultivating the Way can remove falsehood, then the inherent wisdom will naturally become clear. If governing can eliminate evil, then all the people will naturally become rich. If the people are rich and there is no evil, then fraud and theft will not occur. If wisdom is clear and falsehood is removed, then demons will not disturb. If demons cannot disturb, then this is obtaining the true Way. If fraud and theft cannot occur, then this is obtaining the key to governance. If the key to governance is obtained, then people will not boast of false ambitions. If the true Way is obtained, then there will be no discrimination of acceptance or rejection in the heart. If there is no discrimination of acceptance or rejection in the heart, then one can restore one's nature and return to the root. If people do not boast of false ambitions, then they can return to simplicity and return to the original. Returning to simplicity and returning to the original, this is called true governance. Restoring one's nature and returning to the root, this is called the true Way. If the true Way is possessed, then words will gradually decrease. If true governance flourishes, then without words of teaching, the people can follow. Without words of teaching, then the ancient method of knotting ropes to record events can be restored. If words gradually decrease, then one can directly understand the existence of the Way. Therefore, those who govern must only remove evil. Those who cultivate the Way must only remove falsehood. If falsehood is not removed, then the true Way will be dimmed. If evil is not removed, then politics will be darkened. If politics are darkened, then treacherous officials will rise. If the true Way is dimmed, then heresies will prevail. If heresies prevail, then demons will control people. If treacherous officials rise, then great thieves will invade. Being invaded by thieves is because the root of the chaos has not been eliminated.
魔制者由其不斷邪源。故斷邪源者當須察微。除亂本者當須照隱。照隱者杜其萌兆。察微者絕其漏因。漏因既絕則邪不能幹。萌兆既杜則奸不能亂。奸不能亂唯在君明。邪不能幹唯在心惠。若君不明必為奸臣所惑。心不惠必為邪魔所牽。被奸臣惑者君民必亡。被邪魔牽者身心必敗。故書云。仆臣正身後克正。仆臣諛身後自聖。老子云。其安易持。其未兆易謀。為之於未有。治之於未亂。故明君興祚必任賢臣。暗主覆宗必任佞人。以此而議可不察乎。故書云。后德惟臣。弗德惟臣。
上士不為過。非有畏。不為理自不為。中士不為過。非不欲。為懼罪福故不敢為。下士不為過。非不欲。為懼刑罰故不敢為。故無刑罰下士過必生。無罪福中士過必起。雖罪福刑罰。上士終不為過。何以故。體至道故。理自然故。心平等故。無規求故。無嗜慾故。無愛憎故。自然不為過者心真。有畏不為過者情偽。情偽者恒須制御。心真者方可獨行。可獨行者名為上智。須制御者名為下愚。以此自觀足明真偽。故禮記云。仁者安仁。智者利仁。畏罪者強仁。是以上士無愧於幽冥。下士恒懼於刑罰。故詩云。尚不愧於屋漏。大智度論云。若無罪福則世俗法亂。禮記云。刑以防淫。
世人修福者悉求人天報。止自恒作三塗因。世人求
【現代漢語翻譯】 現代漢語譯本：魔的產生源於不斷產生的邪惡源頭。因此，要斷絕邪惡的源頭，就必須洞察細微之處；要消除禍亂的根本，就必須照見隱蔽之處。照見隱蔽之處，就能杜絕其萌芽；洞察細微之處，就能斷絕其泄漏的因由。泄漏的因由既然斷絕，那麼邪惡就不能侵擾；萌芽既然杜絕，那麼奸邪就不能作亂。奸邪不能作亂，關鍵在於君主的英明；邪惡不能侵擾，關鍵在於內心的智慧。如果君主不英明，必定會被奸臣所迷惑；內心沒有智慧，必定會被邪魔所牽引。被奸臣迷惑的君主，國家和人民必定滅亡；被邪魔牽引的人，身心必定敗壞。所以《尚書》說：『輔佐之臣端正自身，然後才能匡正君主；輔佐之臣阿諛奉承，那麼君主就會自以為是。』老子說：『在安定的時候容易把持，在事情還沒有顯露徵兆的時候容易謀劃。要在事情還沒有發生的時候就採取行動，要在禍亂還沒有產生的時候就進行治理。』所以英明的君主興盛國家必定任用賢臣，昏庸的君主覆滅宗族必定任用奸佞之人。根據這些來議論，可以不謹慎考察嗎？所以《尚書》說：『君主的德行在於任用賢臣，君主的失德在於任用奸臣。』 上等之人不做錯事，不是因為有所畏懼，而是因為明白道理自然不做。中等之人不做錯事，不是因為不想做，而是因為害怕罪報和福報，所以不敢做。下等之人不做錯事，不是因為不想做，而是因為害怕刑罰，所以不敢做。所以沒有刑罰，下等之人必定會犯錯；沒有罪報和福報，中等之人必定會犯錯。即使有罪報、福報和刑罰，上等之人最終也不會犯錯。為什麼呢？因為他們體悟了至高的道，遵循自然的規律，內心平等，沒有刻意的追求，沒有嗜好和慾望，沒有愛和憎恨。自然不做錯事的人，內心是真實的；因為畏懼而不敢做錯事的人，情感是虛偽的。情感虛偽的人，需要經常加以控制；內心真實的人，才可以獨立自主地行動。可以獨立自主地行動的人，稱為上等智慧；需要加以控制的人，稱為下等愚笨。用這些來觀察自己，就足以明白什麼是真什麼是假。所以《禮記》說：『仁者安於仁，智者利用仁，害怕罪過的人勉強行仁。』因此，上等之人不愧對於幽暗之處，下等之人經常害怕刑罰。所以《詩經》說：『還不愧對於在屋內暗處所做的事嗎？』《大智度論》說：『如果沒有罪報和福報，那麼世俗的法律就會混亂。』《禮記》說：『用刑罰來防止邪惡。』 世人修福，都尋求人天福報，卻一直在造作三惡道的因。世人求智慧，
【English Translation】 English version: The origin of demons lies in the continuous source of evil. Therefore, to cut off the source of evil, one must observe the subtle. To eliminate the root of chaos, one must illuminate the hidden. Illuminating the hidden prevents its germination. Observing the subtle cuts off the cause of leakage. Once the cause of leakage is cut off, evil cannot interfere. Once germination is prevented, treachery cannot cause chaos. The inability to cause chaos lies solely in the ruler's wisdom. The inability of evil to interfere lies solely in the heart's benevolence. If the ruler is not wise, he will surely be deceived by treacherous ministers. If the heart is not benevolent, it will surely be led astray by demons. A ruler deceived by treacherous ministers will surely lead his country and people to ruin. One led astray by demons will surely ruin his body and mind. Therefore, the Book of Documents says, 'If the minister is upright, he can correct the ruler. If the minister is flattering, the ruler will become self-righteous.' Lao Tzu says, 'It is easy to maintain what is at peace. It is easy to plan for what has not yet emerged. Act before it exists. Govern before there is chaos.' Therefore, an enlightened ruler who prospers his country must employ virtuous ministers. A foolish ruler who destroys his clan must employ deceitful people. Considering this, how can one not be cautious in examining? Superior individuals do not commit transgressions, not out of fear, but because they naturally refrain from doing so, understanding the principles. Average individuals do not commit transgressions, not because they lack desire, but because they fear the consequences of sin and the rewards of virtue, thus they dare not. Inferior individuals do not commit transgressions, not because they lack desire, but because they fear punishment, thus they dare not. Therefore, without punishment, inferior individuals will surely commit transgressions. Without the concept of sin and virtue, average individuals will surely commit transgressions. Even with the presence of sin, virtue, and punishment, superior individuals will ultimately not commit transgressions. Why? Because they embody the ultimate Dao (the Way), follow the natural order, possess an equal mind, have no deliberate seeking, no cravings or desires, and no love or hatred. Those who naturally do not commit transgressions have a true heart. Those who refrain from transgressions out of fear have false emotions. Those with false emotions constantly need to be controlled. Those with a true heart can act independently. Those who can act independently are called superior wisdom. Those who need to be controlled are called inferior foolishness. By observing oneself in this way, one can clearly distinguish between truth and falsehood. Therefore, the Book of Rites says, 'The benevolent find peace in benevolence, the wise benefit from benevolence, and those who fear sin force themselves to be benevolent.' Thus, superior individuals are not ashamed in the darkness, while inferior individuals constantly fear punishment. Therefore, the Book of Songs says, 'How can one not be ashamed of what one does in the hidden corners of the house?' The Mahaprajnaparamita Sutra (Great Wisdom Sutra) says, 'If there were no sin and virtue, then worldly laws would be in chaos.' The Book of Rites says, 'Use punishment to prevent wickedness.' Those in the world who cultivate blessings all seek rewards in the realms of humans and gods, yet they constantly create causes for the three evil paths. Those in the world who seek wisdom,
安者悉畏五刑罪。止自恒違國法令。若不違國法令則不須畏五刑。若不作三塗因則不須求人天報。但驗四人違法令。即明眾生恒作罪。故知。修福者即是作罪人。讀律者即是違法人。夫登朝仕官者未有自知。已無堪莫不皆求好官職。乃至無知署吏拔為卿相。亦謂材德備堪及其不勝其任。犯國刑網方始驗其真偽。以此理觀足明善惡。故孔子云。不以言舉人不以人癡言。易曰。鼎折足覆公餗。其刑渥兇言不勝其任。
為道者易。為俗者難。易者事簡而真。難者事煩而偽。至如服食器用本為供身。供身取濟不必要須華侈。何以故。夫食充虛。何假百味。器得盛物。何假金銀。衣得覆形。何假文繡。屋得庇體。何假雕鏤。雕鏤為難非常茨可咒。文繡為費非縑素可方。金銀為費非凡木可比。百味為損非蔬食可逾。俗情以為有殊。而適用是一。即此參驗難易可知。難易既知真偽足辯。真偽既辯道俗可明。道俗既明至理自悟。故以簞食瓢飲衣弊褞袍環堵以居者。儒之易也。綴缽摶食巖穴以居者。道之易也。夫何故哉。體易得真故也。體易得真則心鏡內朗。心鏡內朗始堪冥心濟物。故易云。以蒙養正其此之謂矣。
夫易簡之德稱乎天地。無為而治稱乎聖人。是以天地易簡萬物各得產生。聖人無為群生各安其業。故老子曰。
【現代漢語翻譯】 現代漢語譯本： 畏懼法律的人，是因為犯了五種刑罰的罪過。停止犯罪，自然就不會觸犯國家的法令。如果不觸犯國家法令，就不需要畏懼五刑。如果不造作三惡道（地獄、餓鬼、畜生）的因，就不需要追求人天福報。只要看看那些觸犯法令的人，就能明白眾生常常在造罪。所以說，修福的人其實也是在造罪，研究法律的人其實也是在觸犯法律。那些身居高位的人，沒有一個能真正認識自己，沒有一個不追求更高的官職。甚至那些無知的下級官員被提拔為卿相，也被認為才能和德行都足夠勝任。等到他們不能勝任其職位，觸犯了國家的法律，才能驗證他們的真偽。用這個道理來看，就足以明白善惡的真相。所以孔子說：『不要因為別人說的話而提拔人，也不要因為別人的身份而忽視他的忠言。』《易經》說：『鼎折斷了腳，傾覆了公家的食物，遭受刑罰，兇險。』說的就是不能勝任其職位。 修道的人容易，做世俗的人難。容易是因為事情簡單而真實，難是因為事情繁瑣而虛假。比如衣服和器物，本來是爲了滿足身體的需求。滿足身體的需求，只要夠用就好，不必要追求奢侈。為什麼呢？因為食物是爲了填飽肚子，何必追求各種美味？器物是爲了盛放東西，何必追求金銀材質？衣服是爲了遮蔽身體，何必追求華麗的刺繡？房屋是爲了遮蔽身體，何必追求精美的雕刻？精美的雕刻很難，不是普通的茅草房可以比擬的。華麗的刺繡很費錢，不是普通的絲綢可以比擬的。金銀很貴重，不是普通的木頭可以比擬的。各種美味會損害健康，不如粗茶淡飯。世俗之人認為這些東西有差別，但實際的用途是一樣的。用這些來比較，難易就可以知道了。難易知道了，真偽就可以分辨了。真偽分辨了，修道和世俗就可以明白了。修道和世俗明白了，至高的道理自然就領悟了。所以，用竹筐盛飯，用瓢喝水，穿著破舊的棉袍，住在簡陋的房子里，這是儒家的容易之道。拿著缽乞食，住在山洞裡，這是道家的容易之道。為什麼呢？因為身體容易滿足，才能得到真理。身體容易滿足，才能得到真理，那麼心就像明鏡一樣清澈。心像明鏡一樣清澈，才能開始靜下心來幫助別人。所以《易經》說：『用矇昧來培養純正。』說的就是這個道理。 簡易的德行可以和天地相比，無為而治可以和聖人相比。所以天地簡易，萬物各自得到生長；聖人無為，百姓各自安於自己的事業。所以老子說：
【English Translation】 English version: Those who fear the law do so because they have committed crimes deserving of the five punishments. Cease from wrongdoing, and naturally you will not violate the laws of the land. If you do not violate the laws of the land, you need not fear the five punishments. If you do not create the causes for the three evil realms (hell, hungry ghosts, animals), you need not seek rewards in the realms of humans and gods. Just observe those who violate the law, and you will understand that sentient beings are constantly creating offenses. Therefore, it is said that those who cultivate blessings are actually creating offenses, and those who study the law are actually violating the law. Those who hold high positions in the court, none of them truly know themselves, and none of them do not seek even higher positions. Even ignorant lower officials are promoted to ministers and chancellors, and are deemed to have sufficient talent and virtue to be competent. Only when they are unable to fulfill their duties and violate the laws of the land is their true nature revealed. Looking at it this way, it is sufficient to understand the truth of good and evil. Therefore, Confucius said, 'Do not promote people based on their words, and do not disregard their loyal advice because of their status.' The Book of Changes says, 'The tripod breaks its legs, overturning the public food, incurring punishment, ominous.' This refers to those who are unable to fulfill their duties. It is easy to cultivate the Way, but difficult to be worldly. It is easy because things are simple and true, and difficult because things are complicated and false. For example, clothing and utensils are originally meant to satisfy the needs of the body. To satisfy the needs of the body, it is enough to have what is sufficient, and there is no need to pursue luxury. Why is this so? Because food is meant to fill the stomach, why pursue various delicacies? Utensils are meant to hold things, why pursue gold and silver materials? Clothing is meant to cover the body, why pursue elaborate embroidery? Houses are meant to shelter the body, why pursue exquisite carvings? Exquisite carvings are difficult, and cannot be compared to ordinary thatched houses. Elaborate embroidery is expensive, and cannot be compared to ordinary silk. Gold and silver are precious, and cannot be compared to ordinary wood. Various delicacies are harmful to health, and are not as good as simple meals. Worldly people think that these things are different, but their actual uses are the same. Comparing these things, the ease and difficulty can be known. Knowing the ease and difficulty, the truth and falsehood can be distinguished. Distinguishing the truth and falsehood, cultivation and worldliness can be understood. Understanding cultivation and worldliness, the ultimate truth will naturally be realized. Therefore, using a bamboo basket to hold rice, using a gourd to drink water, wearing worn-out cotton robes, and living in a simple house, this is the easy way of Confucianism. Holding a bowl to beg for food and living in a cave, this is the easy way of Taoism. Why is this so? Because the body is easy to satisfy, one can obtain the truth. If the body is easy to satisfy, one can obtain the truth, then the mind will be as clear as a mirror. If the mind is as clear as a mirror, one can begin to calm down and help others. Therefore, the Book of Changes says, 'Use ignorance to cultivate purity.' This is what it means. The virtue of simplicity can be compared to heaven and earth, and governing by non-action can be compared to the sages. Therefore, heaven and earth are simple, and all things obtain their growth; the sages govern by non-action, and the people are at peace in their own affairs. Therefore, Lao Tzu said:
是以聖人去甚去奢去恭。木性是一。隨材異住。人性是一。隨德立名。故人之真偽不可易。名材之大小不可易任。是以小人不得稱為君子。君子不得稱為小人。何以故。名須當實故。夫爭名實者則非君子。矜賢才者則是小人。故小人好爭。君子好讓。好讓者推善於人。好爭者引德於己。引德於己此德偽德。推善於人此善真善。真善既不爭名。偽德豈不知恥。善偽德爭名。則反常亂俗。真善不爭則化物。體真則化物。體真則賢愚鹹得其分。真善不爭則貴賤各安其所。故老子云。不尚賢。使民不爭。又云。上善若水。水善利萬物而不爭。處眾人之所惡。故幾於道。易曰。勞謙君子有終吉。
心不獨任六情以助之。君不獨治百司以佐之。無心識則形骸不存。無帝王之則群生不立。故帝王與百司本為養黎庶。六情與心識本為養形骸。養形骸者不得無六情。養蒼生者不得無群佐。若六情守分則形骸自安。群佐不擾則蒼生自泰。故知。喪民者止由群職。敗身者止由六情。若心能制六情則形骸不須養而自逸。居能制群職則蒼生不須治而自安。若六情待制名為妄情。百司待制名為偽佐。若百司真則君無所憂。六情真則心無所慮。無所慮者情與性冥。無所憂者臣與君合。臣與君合則可不具陳。情與性冥則為而不恃。為而不恃則首足
【現代漢語翻譯】 現代漢語譯本： 因此，聖人去除過分的、奢侈的和虛假的恭敬。木頭的本性是一樣的，只是隨著所用的材料不同而呈現不同的形態。人性的本性是一樣的，只是隨著所建立的德行不同而呈現不同的名聲。所以，人的真偽是不可改變的，好的木材的大小也不可隨意使用。因此，小人不能被稱為君子，君子也不能被稱為小人。為什麼呢？因為名聲必須與實際相符。那些爭名奪利的人就不是君子，那些自誇賢能的人就是小人。所以，小人喜歡爭奪，君子喜歡謙讓。喜歡謙讓的人把好事推給別人，喜歡爭奪的人把功德歸於自己。把功德歸於自己，這種德是虛假的德；把好事推給別人，這種善是真正的善。真正的善不爭名利，虛假的德難道不知道羞恥嗎？虛假的德爭名奪利，就會違反常理，擾亂社會風俗。真正的善不爭奪，就能感化萬物。體會真道就能感化萬物，體會真道就能使賢能和愚笨的人都得到應有的位置。真正的善不爭奪，就能使尊貴和卑賤的人都安於自己的處境。所以老子說：『不推崇賢能，使人民不爭奪。』又說：『最高的善就像水一樣，水善於滋養萬物而不爭奪，處在眾人所厭惡的地方，所以接近於道。』《易經》說：『勤勞而謙虛的君子，最終會吉祥。』
心不能獨自發揮作用，需要六情（眼、耳、鼻、舌、身、意）來輔助它；君王不能獨自治理國家，需要百官來輔佐他。沒有心識，形體就不能存在；沒有帝王的統治，眾生就不能安定。所以，帝王和百官本來是爲了養育百姓，六情和心識本來是爲了養護形體。養護形體不能沒有六情，養育百姓不能沒有百官的輔佐。如果六情各守本分，那麼形體自然安康；如果百官不擾民，那麼百姓自然太平。所以要知道，禍害百姓的原因在於官吏的擾民，敗壞自身的原因在於六情的放縱。如果心能夠控制六情，那麼形體不需要保養也能安逸；君王能夠駕馭百官，那麼百姓不需要治理也能安定。如果六情需要控制，就叫做妄情；如果百官需要駕馭，就叫做虛偽的輔佐。如果百官真誠，那麼君王就沒有什麼可憂慮的；如果六情真誠，那麼心就沒有什麼可顧慮的。沒有什麼可顧慮的，就是情感與本性相合；沒有什麼可憂慮的，就是臣子與君王相合。臣子與君王相合，就可以不用詳細陳述；情感與本性相合，就是有所作為而不自恃功勞。有所作為而不自恃功勞，那麼首尾...
【English Translation】 English version: Therefore, the sage eliminates excessiveness, extravagance, and false reverence. The nature of wood is the same, but it manifests differently according to the material it is used for. Human nature is the same, but it establishes different reputations according to the virtues it cultivates. Thus, a person's genuineness or falseness cannot be easily changed, and the size of good timber cannot be arbitrarily assigned. Therefore, a petty person cannot be called a 'junzi' (gentleman or superior person), and a 'junzi' cannot be called a petty person. Why? Because reputation must match reality. Those who contend for fame and gain are not 'junzi,' and those who boast of their talents are petty people. Therefore, petty people like to compete, while 'junzi' prefer to yield. Those who prefer to yield attribute good deeds to others, while those who prefer to compete attribute merit to themselves. Attributing merit to oneself is false virtue; attributing good deeds to others is true goodness. True goodness does not contend for fame, while false virtue should know shame. If false virtue contends for fame, it will violate the norm and disrupt customs. True goodness, by not contending, transforms things. Embodying the truth transforms things, allowing both the wise and the foolish to find their proper place. True goodness, by not contending, allows both the noble and the lowly to be content with their lot. Therefore, Laozi said, 'Do not exalt the worthy, so that the people will not contend.' He also said, 'The highest good is like water, which benefits all things without contending, and dwells in places that others despise, thus it is close to the Dao (the Way).' The Book of Changes says, 'A diligent and humble 'junzi' will have ultimate good fortune.'
The mind cannot act alone; it needs the six senses (eyes, ears, nose, tongue, body, and mind) to assist it. The ruler cannot govern alone; he needs the hundred officials to assist him. Without consciousness, the physical body cannot exist; without the rule of the emperor, the multitude of beings cannot be stable. Therefore, the emperor and the hundred officials are fundamentally for nurturing the common people, and the six senses and consciousness are fundamentally for nourishing the physical body. Nourishing the physical body cannot be without the six senses, and nurturing the people cannot be without the assistance of the hundred officials. If the six senses keep to their proper roles, then the physical body will naturally be at peace; if the hundred officials do not disturb the people, then the people will naturally be at peace. Therefore, know that the loss of the people is due to the disturbance of the officials, and the ruin of oneself is due to the indulgence of the six senses. If the mind can control the six senses, then the physical body does not need to be nourished and will naturally be at ease; if the ruler can control the hundred officials, then the people do not need to be governed and will naturally be at peace. If the six senses need to be controlled, they are called deluded emotions; if the hundred officials need to be controlled, they are called false assistants. If the hundred officials are genuine, then the ruler has nothing to worry about; if the six senses are genuine, then the mind has nothing to be concerned about. Having nothing to be concerned about means that emotions and nature are in harmony; having nothing to worry about means that the ministers and the ruler are in accord. When the ministers and the ruler are in accord, there is no need for detailed explanations; when emotions and nature are in harmony, one acts without relying on one's own merit. Acting without relying on one's own merit, then the head and feet...
俱順。可不具陳則貴賤咸序。貴賤咸序則四民自靜。首足俱順則百體自安。四民自靜在於無慾無為。百體自安在於無慾。無為者削法物。無慾者損色聲。削法物則淳樸以居。損色聲則天真自保。老子云。我無為民自化。我好靜民自正。我無事民自富。我無慾民自樸。易云。損先難而後易損以遠害。夫始於除欲故先難。終於無累故后易。去欲無患故得遠害。故曰損以遠害。夫憂身危害皆為愛慾故也。愛慾既除。害焉能及。故俗人尚益。道家尚損。損者與物玄同。益者與物乖迂。同者為與理冥。迂者為與物爭。爭者危身喪命。冥者遠害全真。故損之為德。大矣至矣。故易云。山下有澤損君子以懲忿室欲。
真言要決卷第三
【現代漢語翻譯】 現代漢語譯本：
如果上下都順從，那麼無需一一陳述，尊貴和卑賤自然會有秩序。尊貴和卑賤有秩序，那麼士、農、工、商四種人自然會安定。頭和腳都順從，那麼身體的各個部分自然會安寧。四種人的安定在於沒有慾望，不妄為。身體各個部分的安寧在於沒有慾望。不妄為就是減少法制和外物，沒有慾望就是減少聲色犬馬的誘惑。減少法制和外物，那麼就能以淳樸的狀態居住。減少聲色犬馬的誘惑，那麼就能保全天真本性。《老子》說：『我無為，人民自然化育；我好靜，人民自然端正；我無事，人民自然富足；我無慾，人民自然淳樸。』《易經》說：『減損，開始時困難，然後變得容易，減損是爲了遠離禍害。』開始於去除慾望，所以開始時困難；結束于沒有牽累，所以後來變得容易。去除慾望就沒有憂患，所以能夠遠離禍害。所以說減損是爲了遠離禍害。憂慮自身，危及性命，都是因為貪愛慾望的緣故。貪愛慾望既然去除，禍害又怎麼能侵及呢？所以世俗之人崇尚增益，修道之人崇尚減損。減損的人與萬物玄妙地相同，增益的人與萬物背道而馳。相同的人與真理暗合，背道而馳的人與外物爭鬥。爭鬥的人危及自身，喪失性命，暗合的人遠離禍害，保全真性。所以減損的德行，偉大啊，極致啊！所以《易經》說：『山下有澤，是減損的卦象，君子因此抑制憤怒，杜絕嗜慾。』 《真言要決》卷第三
【English Translation】 English version:
If both the superior and the inferior are compliant, then without needing to enumerate each detail, the noble and the humble will naturally be in order. When the noble and the humble are in order, then the four classes of people (士shi: scholars, 農nong: farmers, 工gong: artisans, 商shang: merchants) will naturally be at peace. If the head and feet are both compliant, then all parts of the body will naturally be at ease. The peace of the four classes of people lies in having no desires and no acting arbitrarily. The ease of all parts of the body lies in having no desires. 'No acting arbitrarily' means reducing laws and external things; 'no desires' means reducing the temptations of sights and sounds. Reducing laws and external things allows one to live in simplicity. Reducing the temptations of sights and sounds allows one to preserve one's true nature. Lao Tzu (老子) said: 'I take no action, and the people transform themselves; I love tranquility, and the people correct themselves; I have no affairs, and the people enrich themselves; I have no desires, and the people return to simplicity.' The Book of Changes (易經) says: 'Decrease: it is difficult at the beginning, but easy afterwards; decrease is to keep far from harm.' It begins with removing desires, so it is difficult at the beginning; it ends with no encumbrances, so it becomes easy afterwards. Removing desires eliminates worries, so one can keep far from harm. Therefore, it is said that decrease is to keep far from harm. Worrying about oneself and endangering one's life are all due to loving desires. Since loving desires are removed, how can harm reach you? Therefore, worldly people value increase, while those who cultivate the Tao (道) value decrease. Those who decrease are mysteriously in harmony with all things; those who increase go against all things. Those who are in harmony are in accord with the truth; those who go against it contend with external things. Those who contend endanger themselves and lose their lives; those who are in accord keep far from harm and preserve their true nature. Therefore, the virtue of decrease is great and ultimate! Therefore, the Book of Changes (易經) says: 'Below the mountain is a marsh: the image of decrease. Thus the superior man restrains his anger and curbs his desires.' True Words Essential Decisions, Volume 3 (真言要決卷第三)