---
title: "太虛大師全書．第二編　五乘共學 · ２　對治意誇行劣而重行"
description: "太虚大师著《太虛大師全書·第二編 五乘共學》成书于民国时期，是近代佛教革新运动的重要文献。作者太虚为民国高僧，倡导人间佛教。本编以五乘（人、天、声闻、缘觉、菩萨）佛法为框架，系统阐述佛教基本教义，强调人乘正法为出世之基，融通世间与出世间法。该书为现代佛教教育及人间佛教实践提供核心理论依据，在近代佛教复兴中具有承前启后的重要地位，是研究中国佛教现代化转型的必读经典。"
url: "https://rushiwowen.co/en/r/cmpjj8y67000ft1th16k0nkzf"
---

### ２　對治意誇行劣而重行

> 2\. Overcome Prideful Intentions and Value Practice

現在的人，意言非常誇大，發出的理論句句皆以為超賢越聖；從實際考察他的行為，不但不能超賢越聖，即庸言庸行亦何曾能做到！這種誇大狂的病，成為現今人類普遍的通行症，所以社會再沒有法子弄好。這種高調愈唱得高，實行上愈加無力，危險到萬分！孟子論伊尹放太甲之事，謂『有伊尹之志則可，無伊尹之志則篡也』。但在這裏應加一句：有『伊尹之能則可，無伊尹之能則危矣』。是故意誇言大而不顧實行，以治世則愈治愈亂，如頭頂千斤石而戲舞，結果鮮有不弄成石破人傷之危險者。不但治世如此，而學佛亦是如此。例如一般狂禪、狂密，口頭上談的，誇大而無所忌憚，自謂是佛的大無畏。所謂『口口談空而行在有中』，『將如來解迴為己見』。要解除這種猖狂的病，是在切實奉行十善；否則無論技術多大，見聞多廣，皆是墮三惡道的因子，不能成為菩薩行也。

> People today speak in grand and exaggerated terms. Every statement they make claims to surpass the wisdom of ancient sages. Yet, when you examine their actual conduct, not only do they fall short of surpassing sages, they cannot even manage ordinary words and ordinary deeds. This illness of grandiose madness has become a universal epidemic among modern humans, which is why society can no longer be set right. The louder these high-sounding tunes are sung, the weaker their practical application becomes—a danger of the utmost degree! Mencius discussed the matter of Yi Yin deposing Emperor Tai Jia, saying: “If one has Yi Yin’s intent, it is acceptable; without Yi Yin’s intent, it is usurpation.” To this we should add a further point: “If one has Yi Yin’s capability, it is acceptable; without Yi Yin’s capability, it is dangerous.” Thus, when people boast of grand ambitions without regard for actual practice, attempting to govern the world only results in ever-greater chaos—like balancing a thousand-pound stone on one’s head while dancing, the inevitable outcome being injury to both stone and person. This is not only true of governing a state; it is equally true of studying Buddhism. Consider the so-called “wild Chan” and “wild Tantra”—those who speak recklessly, arrogantly, and without restraint, claiming to embody the great fearlessness of a Buddha. As it is said: “Their mouths speak of emptiness, but their actions dwell in existence,” and “They adopt the Buddha’s understanding as their own personal view.” The remedy for this rampant sickness lies in earnestly practicing the Ten Good Deeds. Without this, no matter how great one’s skill or how vast one’s knowledge, all will be but seeds for rebirth in the three lower realms, and cannot become the conduct of a Bodhisattva.