English
English version: Because there is no antidote, it is easy to arise (anger). Laypeople indulge in the five desires, and since they are not practitioners of the Way, they cannot control themselves. Arising anger may be forgivable. 'Forgiveness,' according to the 'Sound Categories,' means 'to measure things with the heart.' Since they accept and cling to the five desires and have no pure antidote, it is permissible for anger to arise. The situation is the opposite for monks; they should not be angry. (2. Monks have antidotes and should not be angry) (2). First, the Dharma. Second, a metaphor. First, the Dharma. It is extremely inappropriate for a monk who has renounced desires and is practicing the Way to harbor anger. (Note: Those with desires become arrogant and indulgent when their desires are fulfilled, thus giving rise to anger. When their desires are thwarted, they become resentful, thus giving rise to anger. Now, those without desires give rise to anger, which is unacceptable. Moreover, there is the Dharma to counteract it.) Second, a metaphor. It is like lightning striking and causing a fire in a clear, cold cloud, which should not happen. The clear, cold cloud is a metaphor for practicing the Way and being without desires. Guo Pu said, 'The rapid and violent thunder is called lightning.' The Treatise says, 'There should be no anger in the path of enlightenment.' (2. Counteracting the affliction of arrogance) (2). First, directly establishing the antidote. Second, measuring what should not be (arrogance). First, directly establishing the antidote. You monks should touch your own heads, having already abandoned adornments and beautiful things, wearing robes of dull color, holding alms bowls, and living by begging. Seeing yourselves in this way, if arrogance arises, you should quickly extinguish it. Laypeople rely on their appearance and demeanor to look down on others, so they adorn their heads with hats, decorate their bodies with swords and jade pendants, display their nobility with splendid official robes, use servants to attend to them, and accumulate wealth in warehouses. They still need to be wealthy without being arrogant, and to restrain themselves with humility. Now, I have jumped out of the four classes of people (scholars, farmers, artisans, and merchants), hoping to attain the fruit of a sage, destroying my form, wearing old clothes, and appearing unlike an arrogant person. Touching the head is to touch the head with the hand turned back, knowing that there is no adornment of hats and headwear. Abandoning adornments and beautiful things, one has already abandoned the adornment of swords and jade pendants. Dull color is to look back at the old clothes, cutting off the splendid colors. Holding the alms bowl, the alms bowl is held personally, without the service of servants. Living by begging is to nourish life by begging, without the accumulation of wealth in warehouses. Above --------------------------------------------------------------------------------
Chinese
五句明不应慢。自见如是。一句明智慧成就。常自观察故。后一句明慢起应治。憍慢设起。宜疾思惟以止妄心。故当灭之。非正色间色故名坏色。四分云。坏色青黑木兰也。应器谓钵也。应法之器故名应器。憍慢者。自举曰憍。陵他曰慢。俱舍云。慢对他心起。憍由染自法 二较量不应。 增长憍慢尚非世俗白衣所宜何况出家入道之人为解脱故自降其身而行乞耶 易曰。人道恶盈而好谦。老子曰。柔弱者生刚强者死。故知憍慢非世俗所宜。降身行乞者。摩头等五悉是降身。举要而言指归行乞 ［补注］举要者。未见行乞之人而有冠冕剑珮朱紫僮仆者也。故举一该四 三对治谄曲烦恼(二)。初举过设治。二诫谄劝直。初举过设治(二)。初举过患。二设对治。初举过患。 汝等比丘谄曲之心与道相违 希其意而道其言曰谄。是故其言谄者其心必曲。道尚质直故与道相违 ［补注］维摩经云。从初发心至坐道场。纯一直心。中间并无诸委曲相 二设对治。 是故宜应质直其心 守心质直则谄曲不起。楞严亦云。出离生死皆以直心 二诫谄劝直(二)。初诫谄曲。二劝质直。初诫谄曲。 当知谄曲但为欺诳入道之人则无是处 道务质直。以曲入道则无所诣 二劝质直。 是故汝等宜当端心 现代汉语译本 五句说明不应该有傲慢之心。自己要这样去看待。一句说明智慧的成就，因为要经常自我观察。后一句说明傲慢产生时应该如何对治。如果傲慢产生了，应该迅速地思考来阻止虚妄的心，所以应当灭除它。不是正色和间色的缘故，所以叫做坏色（kashaaya）。《四分律》中说，坏色是青色、黑色和木兰色。应器（patra）指的是钵，因为是适合佛法的器具，所以叫做应器。憍慢（maana）指的是，抬高自己叫做憍，轻视他人叫做慢。《俱舍论》中说，慢是针对他人的心而生起的，憍是由于执着自己的优点。二，不应该比较和衡量。 增长憍慢尚且不适合世俗的在家之人，更何况是出家入道的人，为了解脱而降低自己的身份去乞食呢？《易经》说，人道厌恶盈满而喜爱谦虚。《老子》说，柔弱的生存，刚强的死亡。所以知道憍慢不适合世俗之人。降低身份去乞食，摩头（madhu）等五种都是降低身份。总而言之，指的是乞食的行为。[补注]总而言之，没有见过乞食的人还带着冠冕、剑珮、朱紫的僮仆的。所以举出一个就包括了四个方面。三，对治谄曲的烦恼（两种）。首先提出过失并设置对治方法。第二，告诫谄媚并劝导正直。首先提出过失并设置对治方法（两种）。首先提出过失。第二，设置对治方法。首先提出过失。 你们这些比丘，谄曲的心与道是相违背的。揣测别人的心意而说出相应的话叫做谄。所以，说话谄媚的人，他的心必定是弯曲的。道崇尚质朴正直，所以与道相违背。[补注]《维摩经》说，从最初发心到坐在道场，都是纯粹正直的心，中间没有任何委曲的样子。第二，设置对治方法。 因此，应该保持内心的质朴正直。守护内心的质朴正直，那么谄曲就不会产生。《楞严经》也说，出离生死都要用正直的心。第二，告诫谄媚并劝导正直（两种）。首先告诫谄媚。第二，劝导正直。首先告诫谄媚。 应当知道，谄曲只不过是为了欺骗入道的人，在入道的人这里是没有用处的。道追求质朴正直，用弯曲的心入道，将一无所成。第二，劝导正直。 因此，你们应该端正自己的心。
English
English version The five sentences explain that one should not be arrogant. One should see it this way. One sentence explains the accomplishment of wisdom, because one should constantly observe oneself. The following sentence explains how to counteract arrogance when it arises. If arrogance arises, one should quickly contemplate to stop the deluded mind, so it should be eliminated. It is called 'kashaaya' (bad color) because it is neither a primary color nor an intermediate color. The 'Dharmaguptaka-vinaya' says that kashaaya is blue, black, and magnolia. 'Patra' (appropriate vessel) refers to the bowl, because it is a vessel suitable for the Dharma, so it is called 'patra'. 'Maana' (arrogance) refers to exalting oneself as 'mada' and belittling others as 'maana'. The 'Abhidharmakośa' says that 'maana' arises in response to the minds of others, and 'mada' arises from attachment to one's own merits. Two, one should not compare and measure. Increasing arrogance is not suitable even for ordinary laypeople, let alone those who have left home to enter the path, who lower themselves to beg for alms for the sake of liberation? The 'I Ching' says that the way of man detests fullness and loves humility. 'Lao Tzu' says that the weak live and the strong die. Therefore, it is known that arrogance is not suitable for ordinary people. Lowering oneself to beg for alms, the five such as 'madhu' are all lowering oneself. In short, it refers to the act of begging for alms. [Note] In short, one has not seen a beggar wearing a crown, sword, or purple robes with servants. Therefore, mentioning one includes all four aspects. Three, counteracting the affliction of flattery (two aspects). First, point out the fault and set up the remedy. Second, admonish flattery and encourage honesty. First, point out the fault and set up the remedy (two aspects). First, point out the fault. Second, set up the remedy. First, point out the fault. You monks, a flattering mind is contrary to the path. To guess at someone's intention and speak accordingly is called flattery. Therefore, a person who speaks flatteringly must have a crooked mind. The path values simplicity and honesty, so it is contrary to the path. [Note] The 'Vimalakirti Sutra' says that from the initial aspiration to sitting in the bodhimaṇḍa, one has a purely honest mind, without any crookedness in between. Second, set up the remedy. Therefore, one should maintain a simple and honest heart. Guarding the simplicity and honesty of the heart will prevent flattery from arising. The 'Surangama Sutra' also says that leaving birth and death requires an honest heart. Second, admonish flattery and encourage honesty (two aspects). First, admonish flattery. Second, encourage honesty. First, admonish flattery. One should know that flattery is only for deceiving those who enter the path, and it is useless for those who have entered the path. The path seeks simplicity and honesty, and entering the path with a crooked mind will lead to nothing. Second, encourage honesty. Therefore, you should straighten your minds. --------------------------------------------------------------------------------
Chinese
以质直为本 正道名直。离边观中。舍事求理。悉名谄曲 ［补注］即边而中尚非但中。况复遍执。即事而理尚非单理。况复著相。如是质直。岂仅仅诚实之谓耶 三成就出世间大人功德(八)。初无求功德。二知足功德。三远离功德。四不疲倦功德。五不忘念功德。六禅定功德。七智慧功德。八究竟功德。 初无求功德(五) 初知觉障相。二知觉治相。三知觉因果习起相。四知觉无诸障毕竟相。五知觉毕竟成就相。初知觉障相。 汝等比丘当知多欲之人多求利故苦恼亦多 多欲烦恼障也。多求业障也。苦恼报障也 二知觉治相。 少欲之人无求无欲则无此患 远离三种妄相也。无求故无业。无欲故无惑。无患故无苦 三知觉因果习起相。 直尔少欲尚宜修习何况少欲能生诸功德 直尔少欲已得必安。况因少欲必获圣果。谁闻此利而不修习。除彼不肖人盲瞑无智者 ［补注］直但也。但只少欲无别功德。然已有心安之益矣。心安有二。一者少欲则心不贪求故安。二者少欲则心无忧怖故安 四知觉无诸障毕竟相。 少欲之人则无谄曲以求人意亦复不为诸根所牵 无谄曲无惑也。不求人意无业也。诸根不牵无苦也。眼根牵人受色。乃至身根牵人受触 ［补注］世之胁肩谄笑。婢膝奴颜以 现代汉语译本 以质朴正直为根本，符合正道的叫做‘直’。离开偏颇的观点，观察中道。舍弃世俗之事，追求真理。这些都叫做‘谄曲’。[补注]即使是即边而中，也并非仅仅是中道。更何况是普遍执着于某一边。即使是即事而理，也并非仅仅是真理。更何况是执着于表象。像这样质朴正直，难道仅仅是诚实的意思吗？ 三成就出世间大人功德(八)： 一、无求功德：不追求任何东西的功德。 二、知足功德：对已拥有的感到满足的功德。 三、远离功德：远离世俗烦恼的功德。 四、不疲倦功德：永不懈怠的功德。 五、不忘念功德：不忘记正念的功德。 六、禅定功德：通过禅定获得的功德。 七、智慧功德：通过智慧获得的功德。 八、究竟功德：最终圆满的功德。 初无求功德(五)： 一、知觉障相：觉察到障碍的表象。 二、知觉治相：觉察到对治障碍的方法。 三、知觉因果习起相：觉察到因果关系和习气产生的表象。 四、知觉无诸障毕竟相：觉察到没有任何障碍的究竟状态。 五、知觉毕竟成就相：觉察到最终成就的状态。 初知觉障相： ‘汝等比丘当知多欲之人多求利故苦恼亦多’：你们这些比丘应当知道，欲望多的人因为贪求利益，所以苦恼也多。 多欲是烦恼障，多求是业障，苦恼是报障。 二知觉治相： ‘少欲之人无求无欲则无此患’：欲望少的人，没有贪求，没有欲望，就没有这些忧患。 远离三种虚妄的表象。没有贪求，所以没有业。没有欲望，所以没有迷惑。没有忧患，所以没有痛苦。 三知觉因果习起相： ‘直尔少欲尚宜修习何况少欲能生诸功德’：仅仅是减少欲望尚且应该修习，更何况减少欲望能产生各种功德。 仅仅是减少欲望就已经能够得到安宁。更何况因为减少欲望必定获得圣果。谁听到这种利益而不修习呢？除非那些不成材的人，盲昧无知的人。[补注]‘直’是但也，只是减少欲望没有别的功德，然而已经有内心安宁的益处了。内心安宁有两种：一是减少欲望，内心就不会贪求，所以安宁；二是减少欲望，内心就没有忧愁恐惧，所以安宁。 四知觉无诸障毕竟相： ‘少欲之人则无谄曲以求人意亦复不为诸根所牵’：欲望少的人就没有谄媚虚伪，以求得别人的欢心，也不会被各种感官所牵引。 没有谄媚虚伪，就没有迷惑。不求人意，就没有业。各种感官不牵引，就没有痛苦。眼根牵引人感受色，乃至身根牵引人感受触。[补注]世上那些耸肩谄笑，卑躬屈膝的人。