---
title: "溈山警策句釋記 · 四違俗入道"
description: "溈山警策句釋記是明代高僧弘贊註解、開詗記錄的重要佛教典籍。該書以唐代溈山靈祐禪師的警策文為基礎進行闡釋，內容聚焦禪宗修行要義，強調精進修行與戒律清淨，針對當時佛教界存在的鬆弛現象提出警策。此著作融合了禪宗心性思想與實踐指導，在佛教史上具有承先啟後的地位，被視為禪門清規類文獻的代表作之一，對後世禪林規制及修行風氣產生深遠影響，是研究明清佛教禪宗思想與實踐的重要經典。"
url: "https://rushiwowen.co/en/r/cmdzw4j15044yjp04y80ibg5b"
---

### ○四違俗入道

> Renouncing the Secular Life to Enter the Path

父母不供甘旨。六親固以棄離。

> Parents are not provided with sweet delicacies and relatives have already abandoned and left them behind.

上句缺反哺。下句缺敬睦。父母者。子之天地也。詩云。哀哀父母。生我劬勞。欲報之恩。昊天罔極。經云。若有供養父母。得無量福。佛言。父母於子。有大增益。乳哺長養。隨時將育。四大得成。若人右肩負父。左肩負母。經歷百年。便利背上。無有怨心。四事供養無乏。此子猶不足報父母之恩。欲報恩者。當勸父母於佛法僧。因果等法。未信者令信。已信者令增長。無淨戒者。勸受持戒。有慳貪者。勸行惠施。無勝慧者。勸修勝慧。令善安住。以自調伏。乃名真實報父母之恩。六親者。父母兄弟妻子也。又曰。一父。二子。三從父昆弟。四從祖昆弟。五曾祖昆弟。六族昆弟。棄離者。經云。菩薩出家。捨離六親。不記不憶。勤修道行。以速成菩提故。

> The first part speaks of failing to care for parents in return, and the second speaks of failing to honor bonds with kin. Parents are like heaven and earth to their children. The Book of Odes says: “Alas, alas, my parents, who toiled to bring me up. To repay their kindness — I would look to the vast heavens, but there is no end to it.” The sutra says: “If one supports one’s parents, one gains limitless blessings.” The Buddha said: “Parents greatly benefit their children — nursing them, raising them, caring for them at every stage so that the four elements may come to completion. If a person carries their father on the right shoulder and their mother on the left shoulder for a hundred years, letting them relieve themselves on the back without any resentment, and providing them with the four necessities without fail — even then, this person has not repaid the parents’ kindness. Those who wish to repay that kindness should encourage their parents toward the Buddha, the Dharma, the Sangha, and the teachings of cause and effect. For those who have not yet taken faith, help them to do so; for those who already have faith, help it to grow. For those without pure precepts, encourage them to receive and uphold the precepts. For those who are stingy, encourage them to practice generosity. For those lacking superior wisdom, encourage them to cultivate superior wisdom. Help them dwell peacefully in virtue, to discipline themselves — this is truly repaying the kindness of parents. The six kinds of kin are: father, mother, brothers and sisters, wife and children. Or they refer to: first, one’s father; second, one’s son; third, the sons of one’s father’s brothers; fourth, the sons of one’s paternal grandfather’s brothers; fifth, the sons of one’s great-grandfather’s brothers; sixth, the sons of one’s great-great-grandfather’s brothers. Abandoning them means as the sutra says: When a bodhisattva leaves home, he gives up these six kinds of kin, does not dwell on them or even remember them, and diligently practices the path, in order to swiftly attain enlightenment.

記曰。甘旨者。美食也。猶不足報父母恩者。謂雖色養無違。而不能置親神於上界。欲利親靈於多生者。必須勸持齋戒。廣修福慧。若出家者。父母貧乏。不能自活。佛聽教令信心。授彼三歸五戒。然後乞食供之。南山云。真出家者。怖四怨之多苦。厭三界之無常。辭六親之至愛。捨五欲之深著。能如是者。名真出家。則可紹隆三寶。度脫四生。利益甚深。功德無量矣。

> The Record says: "Sweet and delicious foods are fine meals, yet they are still insufficient to repay the kindness of one's parents." This means that while providing physical care and not disobeying them is admirable, it cannot elevate the spirits of one's parents to a higher realm. To benefit the souls of one's parents across many lifetimes, one must encourage them to uphold precepts and abstain from killing, and to broadly cultivate merit and wisdom. If one becomes a monastic, and one's parents are poor and cannot support themselves, the Buddha permits the monastic to encourage faith in them, bestowing upon them the Three Refuges and the Five Precepts, and then to beg for alms to provide for them. The Master Nanshan says: "A true monastic fears the many sufferings of the Four Entanglements, grows weary of the impermanence of the Three Realms, renounces the deepest love for the Six Relatives, and abandons the intense attachment to the Five Desires. One who can do this is called a true monastic. Such a person can uphold and propagate the Three Jewels, liberate beings from the Four Modes of Birth, and bring about benefits of profound depth and boundless merit."

不能安國治󳬛。家業頓捐繼嗣。

> You cannot secure peace for your country or govern it effectively. Your family's wealth and lineage are suddenly abandoned and broken.

上句缺致君澤民。下句缺承業繼嗣。釋子出家。捨生育繼嗣。紹隆三寶種族。雖似忠孝有缺。然立身行道。以報親恩。說法勸善。用羽皇化。如斯報德。孰能加焉。昔宋文帝。謂何尚之曰。若率土皆淳釋化。則朕坐致太平矣。尚之對曰。夫百家之鄉。十人持五戒。則十人淳謹。千室之邑。百人修十善。則百人和睦。人能行一善。則去一惡。去一惡。則息一刑。一刑息於家。萬刑息於國。此明旨所謂坐致太平者也。

> The previous line speaks of serving the ruler and benefiting the people; the next line speaks of continuing the family line and producing heirs. Monastics, having left household life, forgo reproduction and the continuation of the family line, instead upholding and perpetuating the lineage of the Three Jewels. Although this may seem to fall short in loyalty and filial piety, they cultivate themselves and practice the Way to repay their parents' kindness, and they teach the Dharma and encourage goodness to assist in the ruler's civilizing mission. What greater way to repay kindness could there be than this? In ancient times, Emperor Wen of the Song Dynasty said to He Shangzhi, "If everyone across the land embraced the pure teachings of Buddhism, I could achieve great peace without effort." He Shangzhi replied, "In a village of a hundred families, if ten people uphold the five precepts, those ten will be honest and careful. In a town of a thousand households, if a hundred people practice the ten good deeds, those hundred will live in harmony. If each person can do one good deed, they abandon one evil; when one evil is abandoned, one punishment is spared. When one punishment is spared in a family, ten thousand punishments are spared in the nation. This is precisely what Your Majesty means by 'achieving great peace without effort.'"

記曰。上文明違俗。下文明入道。

> What comes before this text explains leaving worldly life behind. What follows explains entering the path.

緬離鄉黨。剃髮稟師。

> Leaving behind family and community, shaving one's head, and receiving the teacher's guidance.

上句離俗。下句入道。緬者遠也。謂遠離鄉俗。趣向無為。即捨家。趣於非家也。剃髮稟師者。棄俗容儀。壞世飾好。倣同如來。具佛德相。稟命於師。從師受學。乃入道之玄規。出世之洪範也。

> Upper lines speak of leaving worldly life; lower lines speak of entering the path. "Mian" means far away—it refers to leaving behind worldly customs and turning toward the unconditioned. This is leaving home and going to the homeless life. Shaving the head and receiving instructions from a teacher means abandoning worldly appearance, destroying ornaments of adornment, and imitating the Tathagata, embodying the marks of Buddha virtue. Entrusting oneself to a teacher and receiving their teachings is the profound regulation of entering the path and the great norm of leaving the world.

記曰。世以鬚髮為容儀飾好。比丘出家。違俗慕道。棄世所好。絕滅愛情。今時留鬚長髮。號曰頭陀。名既叛而行復乖矣。梵語頭陀。此云抖擻。謂抖擻三界塵勞煩惱。其行則有十二法。今以披髮。號為頭陀者。訛妄之甚也。佛言。鬚髮爪長。是惡比丘破戒之相。若阿蘭若獨住比丘。無人剃者。聽髮極長一寸。爪長如一麥。不得過。捨家趣非家者。棄世俗之家。入無為之舍也。文殊菩薩白佛言。云何如來說父母恩大。不可不報。又言師僧之恩。不可稱量。其誰為最。佛言。其在家者。孝事父母。在於膝下。莫以報生長之恩。以生育恩深。故言大也。若從師學。開發知見。次恩大也。夫出家者。捨其父母生死之家。入法門中受微妙法。師之力也。生長法身。出功德財。養智慧命。功莫大焉。追其所生。乃次之耳。鄉黨者。鄉向也。謂眾人之所向也。黨朋黨也。古以五百家為黨。周禮云。百家之內曰鄉。漢志以五家為鄰。五鄰為里。四里為族。五族為黨。五黨為州。五州為鄉。斯則以萬二千五百家。而為鄉也。稟者。受命也。

> Commentary: In the world, hair and beard are considered adornments of appearance. Monks who leave home turn away from worldly customs and seek the Way, abandoning what the world treasures and severing emotional attachments. If one today keeps long hair and a beard, calling themselves a "dhuta," they go against the name and act contrary to its meaning. The Sanskrit word "dhuta" means "to shake off" — to shake off the defilements and afflictions of the three realms. The practice itself has twelve rules. Calling someone with disheveled hair "dhuta" is a grave error and falsehood. The Buddha said: "One with long hair, beard, or nails is a sign of a bad monk who breaks the precepts." For a monk dwelling alone in a forest hermitage with no one to shave him, his hair may grow to a maximum of one inch, and his nails to the length of a grain of barley, but no longer. "Leaving home to enter the homeless life" means abandoning the worldly home and entering the home of the unconditioned. Manjushri Bodhisattva asked the Buddha: "How is it that the Tathagata says the kindness of parents is great and must be repaid, yet also says the kindness of teachers and monastics is immeasurable? Which is greatest?" The Buddha replied: "For laypeople, serving parents dutifully at their side cannot repay the kindness of giving birth and raising, because this grace is deep — that is why it is called 'great.' As for learning from a teacher, opening and developing knowledge and insight — this kindness is also great. But for those who have left home, they abandon their parents' home of birth and death, enter the Dharma-gate, and receive the sublime teachings — this is due to their teacher's power. The teacher nurtures the Dharma-body, produces the merit and wisdom, and nourishes the life of understanding. No merit is greater than this. Compared to this, the kindness of one’s birth parents comes second." "Xiangdang": "Xiang" means "to face" — the direction in which the many turn. "Dang" means "community/clique." In ancient times, 500 households formed a "dang." The \*Rites of Zhou\* says: "Within 100 households is called 'xiang'." The \*Han Annals\* stated: "Five households form a neighbor; five neighbors form a li; four li form a clan; five clans form a dang; five dangs form a prefecture; five prefectures form a xiang." That is, 12,500 households make up a xiang. "Bing" means "to receive commands."

內勤克念之功。外弘不諍之德。

> Internally, cultivate the practice of overcoming wandering thoughts; externally, embody the virtue of non-contention.

上句明念慧。下句明和敬。內切念慧。外闡六和。乃入道之功勳。立德之基本也。肇師云。非真心無以具六法。非六法無以和羣眾。如眾不和。非敬順之本也。

> The first line clarifies mindfulness and wisdom; the second line explains harmony and respect. Internally, one must cultivate mindfulness and wisdom; externally, one must practice the six principles of harmony. This is the essential work for entering the path and the foundation for establishing virtue. Master Zhao said: "Without a true mind, one cannot embody the six principles; without the six principles, one cannot unite the community. For if the community is not in harmony, it is not the basis of respect and accord."

記曰。一戒和同修。二見和同解。三身和同住。四利和同均。五口和無諍。六意和同悅。

> The Record states: One — harmonize in observing precepts together. Two — harmonize in views with shared understanding. Three — harmonize in body by living together peacefully. Four — harmonize in benefits by sharing equally. Five — harmonize in speech without conflict. Six — harmonize in mind with mutual joy.

逈脫塵世。冀期出離。

> Breaking free from the dusty world, yearning for liberation.

上句出世俗家。下句出三界家。欲脫塵俗。須發足超方。期超三界。當斷煩惱。始符出家之本誓也。此二句。總結上文以起下詞。

> The first line means leaving the worldly home. The second line means leaving the home of the three realms. To escape worldly dust, one must set out on a journey. To transcend the three realms, one must cut off afflictions. Only then can one fulfill the fundamental vow of leaving home. These two lines summarize the preceding text and introduce the following words.

記曰。上句結父母六親󳬛國繼嗣鄉黨五句。下句結剃髮內勤外弘三句。逈者。寥遠也。冀者。欲也。望也。

> The previous passage brings together five topics: parents, the six kinds of close relatives, the country, descendants, and fellow villagers. The following passage ties together three topics: shaving the head, inner diligence, and outward teaching. "Far-reaching" refers to something vast and distant. "Aspire" means to desire and to hope.