---
title: "菩薩戒疏隨見錄 · 瞋不受悔"
description: "菩薩戒疏隨見錄由明末高僧蕅益智旭今釋大師造。該書撰於明末佛教復興期是對菩薩戒本的重要註疏。內容系統闡釋梵網經菩薩戒的戒相持犯及深層義理融匯天台與律學思想。其特色在於結合實修以隨見錄形式提挈綱要契理契機。在漢傳佛教中該疏被尊為菩薩戒研究的權威典籍之一對明清以降的戒律實踐與菩薩道弘傳影響深遠為居士菩薩戒的重要理論依據。"
url: "https://rushiwowen.co/en/r/cmcwv3zt604whle04iljwkgdc"
---

### 瞋不受悔

> Hatred and Refusal to Accept Remorse

遺教云。清冷雲中。霹𮦷起火。非所應也。清冷雲中。不礙霹𮦷起火。特非常住法耳。霹𮦷火非常住法。清冷雲亦非常住法。有瞋不解。豈知不可解之瞋即念念滅乎。瞋念念滅。罵字字滅。打下下滅。罵不見打。打不聞罵。口不知手。手不知刀杖。刀杖不知瞋。瞋不知念念滅。念念滅各不自知。而瞋有不解。是之謂不可解。一切眾生即非眾生。不必更用情恕。更用理遣矣。誰是瞋者。誰當瞋者。瞋者現眾生相。謝者現非眾生相。現非眾生者。識瞋者之非眾生。現眾生者。不識謝者之非眾生。得則兩得。失亦兩失。

> The sutra teachings say: In the cool, clear clouds, a thunderbolt strikes and fire breaks out—this is not as it should be. Yet in those cool, clear clouds, a thunderbolt can indeed strike and fire arise; it is simply not a permanent state. The thunder-and-fire is not permanent, nor are the cool, clear clouds permanent. If anger remains unresolved, how could one realize that this seemingly unresolvable anger is itself extinguishing moment by moment? Anger vanishes in each passing moment. Each word of abuse vanishes as it is spoken. Each blow lands and then is gone. The abusive words never see the blows. The blows never hear the words. The mouth does not know the hand. The hand does not know the sword or staff. The sword and staff do not know anger. Anger does not know its own momentary extinction. Each momentary extinction does not know itself. Yet anger lingers as something unresolved—this is what we call "unresolvable." All living beings are, in truth, not living beings. There is no need to resort to emotional forgiveness or rational dismissal. Who is the angry one? Who is the one deserving anger? The angry one appears in the form of a living being. The one who has let go appears in the form of a non-being. The one who has let go recognizes that the angry one is also not truly a being. The angry one does not recognize that the one who has let go has transcended being. When one is attained, both are attained. When one is lost, both are lost.

菩薩亦有不受悔者。不知過性之不可得。是人為不善悔也。則非菩薩不受悔。無如其受過。何也。過無受處。悔亦無受處。謂之善悔善受。

> A bodhisattva may also feel regret that is not genuine — that is, when they do not understand that the nature of wrongdoing is fundamentally ungraspable. Such a person's regret is not a wholesome regret, and they are not truly receiving it as a bodhisattva should. Yet what does it mean to receive one's wrongdoing? Wrongdoing has no fixed place to land, and regret likewise has no fixed place to land. This is what is called wholesome regret and wholesome acceptance.