Chinese
故。善知识者是汝弓箭射杀汝等烦恼贼故。善知识者是汝勇将能破汝等生死军故。善知识者是汝如来破汝烦恼至涅槃故。善男子善知识有如是等无量功德。我今教汝亲近。于是宝明与诸大众闻佛说。此善知识甚深法要举声号哭泪下如雨。悲啼懊恼不能自裁。自念我身从旷劫已来为善知识之所守护。是故今日值于如来得闻深法。如是遇者善知识力非我力。能自念我身。从本已来未曾报恩方便亲近。说是语已重复举声悲号懊恼椎胸大哭。譬如有人新丧父母号悼啼泣死而复苏。尔时世尊见是事已生怜愍心。即嘘长叹以叹息故振动三千大千世界一切佛刹亦皆大动。是名得与良友常相随逐。能断魔罥者。显前自赞毁他。由毁他故不遇良友。由自赞故必被魔辱。此是天魔破无明㲉。谓破无明住地。竭烦恼河者。谓竭四住等烦恼此之二句明破烦恼魔。解脱一切生老病死忧悲苦恼者。明破蕴魔。天魔恼者。杂集第一云。忿恨居先瞋之一分心戾为体。高暴粗言所依为业。生起非福为业。不安隐住为业。高暴粗言者。谓语现凶疏切人心腑。谓闻佛名增上功德。能令如是生老病死忧悲苦恼皆得解脱。 经。复次至更相斗讼 四治离隙文分为四。一正造乖离。二起尸厌魅。三由昔闻名。四咸蒙愿遂。就初文中文分为三。一正造。二相损。 现代汉语译本 因此，善知识就像你的弓箭，能射杀你的烦恼贼。善知识就像你的勇猛将领，能击破你的生死大军。善知识就像如来，能破除你的烦恼，使你到达涅槃的境界。善男子，善知识有如此等等无量的功德，我现在教导你们亲近善知识。于是，宝明和大众听闻佛陀宣说这善知识甚深法要，都举声号哭，泪如雨下，悲啼懊恼，不能自已。他们自念：‘我的身体从旷劫以来，都为善知识所守护，所以今日才能遇到如来，得闻如此甚深的佛法。’像这样殊胜的际遇，都是善知识的力量，而不是我自己的力量。他们能够这样反省自身，想到从本以来未曾报答善知识的恩德，未能方便亲近善知识。说完这些话，他们又再次举声悲号懊恼，捶胸大哭，就像有人新丧父母，号啕啼哭，死去又复苏一样。当时，世尊见到这种情形，生起怜悯之心，即发出长长的叹息，因为这叹息的缘故，震动了三千大千世界，一切佛刹也都大大震动。这叫做‘得与良友常相随逐’。‘能断魔罥者’，是显示先前自我赞扬而毁谤他人，由于毁谤他人的缘故，不能遇到良友；由于自我赞扬的缘故，必定被魔所侮辱。这是天魔破坏无明之壳，也就是破坏无明住地。‘竭烦恼河者’，是说竭尽四住等烦恼。这两句说明破除烦恼魔。‘解脱一切生老病死忧悲苦恼者’，是说明破除蕴魔。‘天魔恼者’，《杂集》第一中说：‘忿恨居于首位，是瞋恨的一部分，以心怀乖戾为体性，以高声暴语、言语粗暴为行为，以生起非福为行为，以不安稳住为行为。’所谓高声暴语、言语粗暴，是指言语显现凶恶、疏远，刺痛人心。听闻佛的名号，能增长功德，能使像这样生老病死忧悲苦恼都得到解脱。 经文：复次至更相斗讼。四治离隙文分为四。一正造乖离。二起尸厌魅。三由昔闻名。四咸蒙愿遂。就初文中文分为三。一正造。二相损。
English
English version Therefore, a Kalyanamitra (virtuous friend) is like your bow and arrow, capable of shooting down the thieves of your afflictions. A Kalyanamitra is like your brave general, capable of breaking through the army of your birth and death. A Kalyanamitra is like the Tathagata (Thus Come One), capable of destroying your afflictions and leading you to Nirvana. Good men, Kalyanamitras have such immeasurable merits. I now teach you to draw near to them. Thereupon, Baoming (Treasure Bright) and the great assembly, hearing the Buddha speak of this profound and essential Dharma of Kalyanamitras, raised their voices in weeping, tears falling like rain, lamenting and distressed, unable to restrain themselves. They reflected: 'Our bodies, from beginningless kalpas (eons) until now, have been guarded by Kalyanamitras, and therefore today we encounter the Tathagata and hear such profound Dharma.' Such a fortunate encounter is due to the power of Kalyanamitras, not our own. They were able to reflect on themselves, realizing that from the beginning they had never repaid the kindness of Kalyanamitras, nor had they conveniently drawn near to them. Having spoken these words, they again raised their voices in lamentation and distress, beating their chests and weeping bitterly, like someone who has just lost their parents, wailing and weeping, dying and then reviving. At that time, the World Honored One, seeing this situation, felt compassion and let out a long sigh. Because of this sigh, the three thousand great thousand worlds shook, and all Buddha-lands also greatly trembled. This is called 'being constantly accompanied by good friends'. 'Those who can sever the nets of Mara (demon)' indicates praising oneself and disparaging others. Because of disparaging others, one cannot encounter good friends; because of praising oneself, one will surely be humiliated by Mara. This is the heavenly Mara destroying the shell of ignorance, that is, destroying the dwelling place of ignorance. 'Exhausting the river of afflictions' means exhausting the four abodes and other afflictions. These two sentences explain destroying the Mara of afflictions. 'Liberating from all birth, old age, sickness, death, sorrow, grief, and suffering' explains destroying the Mara of the skandhas (aggregates). 'The vexation of the heavenly Mara' is described in the first chapter of the *Samuccaya* (Compendium): 'Anger and resentment come first, being a part of hatred, with a perverse mind as their nature, and taking loud, violent, and coarse language as their activity, generating non-merit as their activity, and dwelling in instability as their activity.' So-called loud, violent, and coarse language refers to words that appear fierce, distant, and piercing to the heart. Hearing the name of the Buddha can increase merit and enable all such birth, old age, sickness, death, sorrow, grief, and suffering to be liberated. Sutra: Furthermore, to mutual strife and litigation. The four treatments for separation are divided into four. First, directly creating discord. Second, raising corpses and using curses. Third, due to past fame. Fourth, all wishes are fulfilled. The first section is divided into three. First, directly creating. Second, mutual harm. --------------------------------------------------------------------------------
Chinese
三凭非。此则初也。好喜乖离更相斗讼者。三业之中口两舌业。四分律说。昔二恶兽。一名善牙。二名善博。昼夜相随伺捕众鹿。有一野干逐二兽后食其残肉。以自令命。时彼野干窃自生念。我今不能久与相逐。当何方便斗乱二兽令不相随。时彼野干住善牙所作如是言。彼善博虎有如是语言。我生处种姓形色力势胜汝。我常日日得好美食。而彼善牙恒随我后食我残肉。以自令命。即说偈言。形色及所生。大力而复胜。善牙不能善善博如是说。尔时善牙问野干言。何以得知。答言共集一处相是自知。尔时野干语善牙已便语善博。汝今知不。善牙有语。乃至偈言。形色及所生。大力而复胜。善博不能善。善牙如是说。作是语已时彼二兽共集一处。瞋眼相视。善牙师子便作是念不应不问。便先下手而打于彼。即以偈颂向善博说。形色及所生。大力而复胜。善牙不如我。善博说是耶。答曰善博不说。是形色及所生。大力而复胜。善牙不能善。若受无利言信他彼此语亲厚自破坏便成于怨家。若以知真实当灭除瞋恼。今可至诚说令身得利益。今当善降伏灭除恶知识可杀。此野干斗乱我等者。 经。此等至乃欲相损 二相损。谓由乖离恼乱自他起身口意三种恶业。展转常为不饶益事。 经。各各常以至毒害咒术 三凭非 现代汉语译本 三凭非。这是第一种情况。喜欢挑拨离间、互相争斗诉讼的人，是因为身口意三业中的口业犯了两舌。根据《四分律》记载，过去有两只恶兽，一只叫善牙（Śūradanta，勇猛的牙齿），另一只叫善博（Śūrabahu，勇猛的手臂），它们日夜相随，伺机捕食鹿群。有一只野干（Jambuka，豺狼）跟在两只恶兽后面，吃它们剩下的残肉来维持生命。当时，这只野干暗自思忖：‘我不能长久地跟随着它们，要用什么方法才能使这两只恶兽互相争斗，不再相随呢？’ 当时，这只野干来到善牙（Śūradanta）那里，对它说：‘那只善博（Śūrabahu）虎是这样说的：我的出身、种姓、形貌、力量和气势都胜过你。我每天都能得到美味的食物，而你善牙（Śūradanta）总是跟在我后面，吃我剩下的残肉来维持生命。’于是说了偈语：‘形貌和出身，力量又胜过，善牙（Śūradanta）不如我，善博（Śūrabahu）这样说。’ 当时，善牙（Śūradanta）问野干（Jambuka）说：‘你怎么知道的？’野干回答说：‘我们聚集在一起，互相比较，自然就知道了。’当时，野干（Jambuka）对善牙（Śūradanta）说完后，又去对善博（Śūrabahu）说：‘你现在知道吗？善牙（Śūradanta）有话说，’乃至说了偈语：‘形貌和出身，力量又胜过，善博（Śūrabahu）不如我，善牙（Śūradanta）这样说。’ 说了这些话后，那两只恶兽聚集在一起，怒目相视。善牙（Śūradanta）心想，不应该不问清楚，便先下手打了善博（Śūrabahu）。随即用偈颂对善博（Śūrabahu）说：‘形貌和出身，力量又胜过，善牙（Śūradanta）不如我，善博（Śūrabahu）是这样说的吗？’善博（Śūrabahu）回答说：‘我没有说过，形貌和出身，力量又胜过，善牙（Śūradanta）不如我。’如果听信没有益处的谗言，相信他人挑拨离间的言语，亲密的关系就会自我破坏，变成仇敌。如果知道真相，就应当消除嗔恨恼怒。现在可以诚实地说出来，使自身得到利益。现在应当善于降伏，消灭恶知识，可以杀死这只挑拨离间我们的野干（Jambuka）。’ 经文：‘这些人甚至想要互相损害。’二相损：指由于乖离、恼乱，使自己和他人起身口意三种恶业，辗转常常做没有利益的事情。 经文：‘各自常常使用毒害咒术。’三凭非。
English
English version Three are unreliable. This is the first case. Those who like to cause discord and engage in mutual disputes and lawsuits do so because their speech, among the three karmas of body, speech, and mind, involves the two-tongued karma. According to the Four-Part Vinaya (四分律), in the past, there were two evil beasts, one named Śūradanta (善牙, 'Brave Tooth'), and the other named Śūrabahu (善博, 'Brave Arm'). They followed each other day and night, waiting to prey on deer. There was a jackal (Jambuka, 野干) following behind the two beasts, eating their leftover meat to sustain its life. At that time, the jackal secretly thought to itself, 'I cannot follow them for long. What method can I use to make these two beasts fight each other and no longer stay together?' At that time, the jackal went to Śūradanta (善牙) and said to him, 'That Śūrabahu (善博) tiger said this: My origin, lineage, appearance, strength, and power are superior to yours. I get delicious food every day, while you, Śūradanta (善牙), always follow behind me, eating my leftover meat to sustain your life.' Then it spoke a verse: 'In appearance and origin, and in strength, I am superior. Śūradanta (善牙) is not as good as me, so said Śūrabahu (善博).' At that time, Śūradanta (善牙) asked the jackal (Jambuka), 'How do you know?' The jackal replied, 'We gather together, compare each other, and naturally we know.' At that time, after the jackal (Jambuka) spoke to Śūradanta (善牙), it went to Śūrabahu (善博) and said, 'Do you know now? Śūradanta (善牙) has said,' and then it spoke a verse: 'In appearance and origin, and in strength, I am superior. Śūrabahu (善博) is not as good as me, so said Śūradanta (善牙).' After saying these words, the two evil beasts gathered together and glared at each other. Śūradanta (善牙) thought, 'I should not act without asking clearly,' and then struck Śūrabahu (善博) first. Immediately, he spoke a verse to Śūrabahu (善博): 'In appearance and origin, and in strength, I am superior. Śūradanta (善牙) is not as good as me, did Śūrabahu (善博) say this?' Śūrabahu (善博) replied, 'I did not say, in appearance and origin, and in strength, I am superior. Śūradanta (善牙) is not as good as me.' If one listens to useless slander, believes the divisive words of others, close relationships will self-destruct and turn into enemies. If one knows the truth, one should eliminate anger and annoyance. Now, one can speak truthfully so that oneself can benefit. Now, one should be good at subduing and eliminating evil knowledge; one can kill this jackal (Jambuka) who is causing discord between us.' Sutra: 'These people even want to harm each other.' Two harms: refers to the arising of three evil karmas of body, speech, and mind in oneself and others due to discord and annoyance, constantly doing things that are not beneficial. Sutra: 'Each constantly uses poisonous curses.' Three are unreliable. --------------------------------------------------------------------------------
Chinese
各各常以无益相加。谓互起意业谋相危害。或告林树山冢神前而咒咀之令其衰损。此虽杀生及书怨名作其形像并是身业。此之身业但为表成咒咀语业。 经。厌魅蛊道至及坏其身 二起尸厌魅。谓互起身业更相杀害。此中虽复咒起尸鬼并是语业。此之语业但为表成坏身命业。 经。由闻至名号故 三由昔闻名。谓闻佛名便得拔除身口意等诸不善业。 经。此诸恶事至更相摄受 四咸蒙愿遂。慈心者如智度论。若行慈心有五利益。一刀不伤。二毒不害。三火不烧。四水不溺。五一切瞋怒恶害众生见皆欢喜。益心者谓不相损。无嫌恨心者。如涅槃经三十一云。我念往昔生南天竺富单那城婆罗门家。是时有王名迦罗富。其性暴恶憍慢自大。年壮色美耽着五欲。或于尔时为度众生在彼城外。寂默禅思。尔时彼王春木花敷。与其眷属宫人婇女出城游观在树林下。五欲自娱。其诸婇女舍王游戏。遂至我所。我时欲为断彼贪故。而为说法。时王寻来即见我。时便生恶心而问我言。汝今已得罗汉果耶。我言不得。复言获得不还果耶。我言不得。复作是言。汝今若未得是二果。则为具足贪欲烦恼。云何自恣观我女人。我即答言。大王当知。我今虽未虽断贪欲结。然我内心实无贪着王言。痴人世有诸佛服气食果见色犹贪 现代汉语译本 各各常常以无益的行为互相加害。指的是互相产生意念，图谋互相危害。或者在林地树木、山丘坟墓的神灵前诅咒，使其衰败损伤。这些行为虽然是杀生以及书写仇人名字、制作其形象，都属于身业。这些身业只是为了表达和完成诅咒的语业。 经文：‘厌魅蛊道至及坏其身’——第二种是起尸厌魅。指的是互相起身业，互相杀害。这里面即使有通过咒语驱使尸鬼的行为，也属于语业。这些语业只是为了表达和完成破坏他人身命的恶业。 经文：‘由闻至名号故’——第三种是通过过去听闻佛的名号。指的是听闻佛的名号便能够拔除身、口、意等各种不善的业。 经文：‘此诸恶事至更相摄受’——第四种是都能够满足愿望。具有慈心的人，如《智度论》所说，如果行慈心，有五种利益：一是刀不能伤，二是毒不能害，三是火不能烧，四是水不能溺，五是一切瞋怒恶害的众生见到都会欢喜。益心指的是不互相损害。没有嫌恨心的人，如《涅槃经》第三十一卷所说：‘我回忆过去生在南天竺富单那城婆罗门家。当时有一位国王名叫迦罗富（Kalabu，意为暴恶），他性格暴虐，骄慢自大，年轻力壮，容貌俊美，沉溺于五欲之中。有时为了度化众生，我会在那座城外，寂静地禅思。当时那位国王正值春木开花，与他的眷属、宫人、婇女出城游玩，在树林下享受五欲之乐。他的那些婇女离开国王嬉戏，来到了我这里。我当时想要断除他们的贪欲，便为他们说法。当时国王寻来，立刻见到了我。当时他便生起了恶心，问我说：‘你现在已经证得阿罗汉果了吗？’我说没有。又说：‘获得不还果了吗？’我说没有。他又说：‘你现在如果还没有证得这两种果位，那就是具足贪欲烦恼。怎么能随意观看我的女人？’我立刻回答说：‘大王应当知道，我虽然还没有断除贪欲的束缚，但我内心实在没有贪恋。’国王说：‘痴人！世间有诸佛，服气食果，见到美色仍然会贪恋。’