---
title: "淨土十要 · 四狂恣墮者"
description: "淨土十要由明代高僧成時大師評點節要，匯集了淨土宗歷代祖師的核心著述。該書輯錄了智者大師、善導大師等十種淨土教典精要，系統闡述了念佛往生西方極樂世界的理論與方法。其編撰於明末佛教復興期，旨在匡正禪淨流弊、彰顯淨土他力易行道。作為淨土宗根本教典之一，該書被譽為修學淨土法門的權威指南，在漢傳佛教中具有崇高地位，是深入理解淨土思想不可或缺的重要文獻。"
url: "https://rushiwowen.co/en/r/cmcxvu7610qnpky04jqtghqja"
---

### 四狂恣墮者

> Four Who Indulge in Arrogance

有等魔民專逞狂慧。不肎持戒修行。妄引經論相似語言。如煩惱即菩提。婬怒癡即梵行之類。隨語生解。隨解發毒。果如彼說。迦文悟道應親寶女。阿難婬舍何須提獎。六祖初隨獵人尚未受戒。何苦但食肉邊菜也。經云。尚無不殺不盜不婬。何況更有殺盜婬事。豈有聞人呵甘松沉水。便謂應住溷圊者乎。昔達磨達有辯慧。師子尊者稱其悟解。至傳法則授婆舍斯多。達心恨。獨行渡水。有女子浣。露其脛。達念白皙乃爾者。忽在旁曰。今日之心可授祖位乎。達攝念禮足求哀。即一婬戒。餘行可例。般若經。罪不罪不可得故。應具足尸波羅密。釋云。罪不罪不可得者。非邪見粗心言不可得。菩薩深入諸法相。慧眼觀故不可得。罪無故不罪亦不可得。若著無罪。見破戒罪人則輕慢。見持戒善人則愛敬。如是持戒名起罪因緣。不名具足。故知住戒尚破何況棄毀。戒執亦戒始名持戒。諸大經言。梵行不可得等。皆此義。永明曰。帶習尚被境牽。現行豈逃緣縛。猶醉象無鉤。癡猿得樹。奔波乍擁。生鳥被籠。是故菩薩稟戒為師常懷大懼。又曰。末代宗門學大乘人多輕戒律。所以大涅槃扶律談常。乘戒俱急。號為續常住命寶。何以故。若無此教。但取口解脫。全不修行。則乘戒俱失。故乘謂悟第一義。戒謂止一切黑業。祖師分四料簡。一戒急乘緩。戒急生人天中。如箭射空力盡還墜。乘緩雖聞大法如聾若啞。二乘急戒緩。戒緩生惡趣中。乘急常聞大法。華嚴會上八部鬼神是也。三乘戒俱急。生人天常聞大法。四乘戒俱緩。墮惡道永不聞法。是故乘戒如車二輪。廢一不可。龍樹曰。破戒之人如清凉池。有毒蛇不中澡浴。其家如塚。人所不到。失諸功德。如枯樹。如田被雹。不可依仰。如大病人人不欲近。如吐食不可更噉。祖師如是苦口呵責。曾許人破戒不。千日學解不如一日持戒。何得貪悟道之虗名。受泥犁之實禍。欺己誑人。枉遭王難。夫狂吠人無所不破。今獨言戒者。以邪見惡火首燒戒寶故。又戒是淨業之基。一切白法由戒生故。

> Some demonic beings take pride in their wild intelligence. They refuse to uphold precepts or engage in genuine practice, yet falsely cite scriptures with distorted reasoning—such as saying, "Afflictions are enlightenment," or "Lust, anger, and ignorance are the pure conduct of Brahma." Clinging to these words, they misinterpret them, and their misinterpretations spread like poison. If their claims were true, then when Gautama Buddha attained awakening, he should have embraced the maiden; and why would Ananda need to be admonished for nearly entering the house of a courtesan? Even the Sixth Patriarch, when he first followed the hunters, had not yet received the precepts—why, then, did he only eat vegetables from the side of meat? The sutras say: "There is not even the concept of no-killing, no-stealing, and no-licentiousness, so how could there be acts of killing, stealing, and licentiousness?" If someone hears that sandalwood and fine incense are praised, would they then claim they should dwell in a latrine? In the past, Master Damodara was eloquent and intelligent, and Master Shih Tzu praised his understanding and realization. Yet, when it came to passing down the Dharma, Shih Tzu chose Bashasiddha instead. Damodara felt resentment deep within. As he walked alone while crossing a river, he saw a woman doing laundry, her calves exposed. The thought arose in him: "How fair and smooth!" Suddenly, a voice beside him said: "At this moment, does your mind qualify you to receive the patriarchal position?" Damodara then restrained his thoughts, bowed at the voice's feet, and begged for mercy. This single case of lustful precept violation shows the pattern for other misdeeds. In the Prajna Sutra, it says: "Because offense and non-offense are ultimately ungraspable, one should perfect the paramita of precepts." The commentary explains: "Offense and non-offense are ungraspable—this does not mean the crude view of false understanding that claims nothing exists. Rather, a bodhisattva deeply penetrates the true nature of all phenomena, and by seeing with the wisdom eye, finds nothing to grasp. Since offense lacks intrinsic existence, non-offense is also ungraspable. If one clings to the concept of non-offense and sees those who break precepts as inferior, while respecting those who uphold them, this kind of precept-keeping actually becomes a cause for offense. It is not perfect precept-keeping." Therefore, being attached to the precept is already a breach, not to mention abandoning or destroying them. Holding even the attachment to precepts as a precept to be kept—this is true precept-keeping. All great sutras say things like "The pure practice is ungraspable," all pointing to this meaning. Yongming Yanshou said: "If residual habits exist, one is still led by circumstances; how can one escape being bound by conditions when actively engaging them? Like a drunken elephant without a hook, a foolish monkey grabbing a branch, suddenly running wild, a captured bird in a cage—thus, a bodhisattva takes the precepts as their teacher and lives with great caution." He also said: "In the final age, many students of the Chan and Doctrinal schools who study the Great Vehicle tend to be careless about the precepts. Therefore, in the Mahaparinirvana Sutra, it emphasizes the precepts as the support for speaking of the eternal true self. When both the vehicle and the precepts are vigorously practiced, this is called the sustaining treasure of the living Dharma. Why? Without this teaching, one only seeks verbal liberation and does not practice at all; thus, both vehicle and precepts are lost. Therefore, 'vehicle' means awakening to the ultimate truth; 'precepts' mean stopping all dark karmic actions." The patriarchs outlined four categories: 1. Precepts urgent, vehicle slow: Such a person is reborn in heavenly or human realms, but like an arrow shot into the sky, eventually falls back down. Being slow in the vehicle, even if they hear the great Dharma, it is like being deaf and dumb. 2. Vehicle urgent, precepts slow: They are reborn in evil realms but, due to their urgent vehicle, constantly hear the great Dharma. Examples include the eight classes of spirits in the Avatamsaka Assembly. 3. Both urgent: They are born as humans or gods and constantly hear the great Dharma. 4. Both slow: They fall into evil realms and never hear the Dharma. Therefore, the vehicle and precepts are like the two wheels of a cart—neither can be discarded. Nagarjuna said: "A person who breaks precepts is like a cool, clear pond infested with poisonous snakes, unfit for bathing. Their home is like a graveyard, avoided by others. They lose all virtues, like a withered tree, a field ravaged by hail, unreliable and unsheltered. They are like a gravely ill person whom no one wishes to approach, like vomited food that cannot be eaten again." The patriarchs admonished so earnestly—did they ever permit anyone to break the precepts? A thousand days of studying doctrines cannot compare to one day of upholding precepts. How can one greedily pursue the empty name of awakening and suffer the real disaster of hell? Deceiving oneself and others only leads to wrongful encounters with royal authority. Such mad barking people destroy everything. That we speak specifically here about precepts is because the evil fire of heretical views first burns the jewel of precepts. Moreover, precepts are the foundation of pure karma; all virtuous dharmas arise from them.