華嚴經內章門等雜孔目章 2.51

2.51

夫如來教興意在為物，由機有淺深，遂成教兩種：一別相教門、二同異教門。別相教者，謂善惡相別，令初機者入正解不謬故。如十善十惡等，即是其事，相準可知。二同異教者，經中亦名祕密之教。所以興者，為有情眾生煩惱深厚，邪智巧滑計量無邊。為遮此病，遂致教興。其損益相者，且如五乘大持戒門，從人天已上，未得為損、得即為益，進即為益、住即為損，乃至諸乘皆並準此。一行如此，一切解行亦然。又為名成行，為世間名即損、為出世間名即益，乃至一切解行亦準知之。又為利故成行，為世間利即損、為出世間利即益，乃至一切解行亦準知之。又為自是故成行，為世間自是故即損、為出世間自是故即益，乃至一切解行並準知之。非他亦然。又為樂世有故成行，為眾生在有即益、為自身在有即損，乃至一切解行並準知之。又不求名利自是非他樂三界有、亦有損益。不求佛名即損、不求世間名即益，乃至不求利樂世有等並有損益，宜準知之。又初教已上，無分別即益、有分別即損，乃至一乘教義亦準知之。如大持戒一門具如是損益，大精進、大懺悔、大無是非、大不自是輕他、大習誦、大解行等，並皆準此。又諸乘解行理事等所有損益，並為世間未出世者成損益門，非為出世者故。梁《攝論》云「若世間法即可毀，若出世間法即不可毀。」問：損益之法道理歷然，云何今者說毀不毀？答：損益相別，理不相雜。今為決彼前疑，有其二種：一為邪智者為覆相答、二為正智者顯相答。今為覆相，決彼前疑故，通說言毀。又約佛出世時及末代時定其解行，善惡兩相此亦不定；若說佛世善多、末代惡多，此亦可然。又約上下二機定教邪正，此亦不定；若約及與不及，此即可然，及者成益、不及者成損，乃至隨下皆可準之。如善中損益同異，惡及無記皆可準之。翻准即是。上來所明，約三乘同教說。若約一乘別教，損益無窮。何以故？為一乘義各別隨緣，不准通說故無盡。又損益之義為善惡兩含，善中有善、善中有不善。善中善者，如前益門是；善中不善者，如前損門是。惡中惡者，如前翻對違理不善者是；惡中善者，方便迴惡資成善根者是。其善惡二義，損益平等。又善惡損益二門，微細甚深。何以故？為有情眾生染淨機欲無窮盡故。今略言之，但論知不知、避不避。若知而不避、避而不知者，難也。

Now, the arising of the Tathāgata's teaching is intended for sentient beings. Because faculties are shallow or profound, the teachings consequently form two kinds: first, the teaching gate of distinct characteristics; second, the teaching gate of identity and difference. The teaching of distinct characteristics means that good and evil are distinct in characteristic, so that beginners enter into correct understanding without error. For example, the ten goods, ten evils, and so forth are instances of this; they may be known by analogy with their characteristics. Second, the teaching of identity and difference is also called the secret teaching in the sūtras. Why it arises is that sentient beings have heavy and thick afflictions, and their wrong wisdom is sly and slippery, calculating boundlessly. In order to ward off this illness, the teaching was caused to arise. As for the characteristics of its detriments and benefits: take, for example, the gate of great moral restraint across the five vehicles. From the human and heavenly planes upward, what is not yet attained constitutes a detriment, and attainment constitutes a benefit; advancing constitutes a benefit, and remaining stationary constitutes a detriment; and so forth up to all the vehicles, which should all be understood by analogy with this. If one practice is like this, all understandings and practices are likewise. Furthermore, practicing for the sake of fame: doing so for worldly fame is a detriment, while doing so for supramundane fame is a benefit; and so forth, all understandings and practices should be known by analogy with this. Furthermore, practicing for the sake of gain: doing so for worldly gain is a detriment, while doing so for supramundane gain is a benefit; and so forth, all understandings and practices should be known by analogy with this. Furthermore, practicing out of self-righteousness: doing so out of worldly self-righteousness is a detriment, while doing so out of supramundane self-righteousness is a benefit; and so forth, all understandings and practices should likewise be known by analogy with this. Blaming others is also like this. Furthermore, practicing for the sake of delighting in worldly existence: doing so for the sake of sentient beings residing in existence is a benefit, while doing so for one's own self residing in existence is a detriment; and so forth, all understandings and practices should likewise be known by analogy with this. Furthermore, not seeking fame, gain, self-righteousness, blaming others, or delighting in existence in the three realms also has detriments and benefits: not seeking the name of a Buddha is a detriment, while not seeking worldly fame is a benefit; and so forth, not seeking gain or delighting in worldly existence likewise have detriments and benefits, which should be known by analogy. Furthermore, from the initial teaching upward: non-discrimination is a benefit, while discrimination is a detriment; and so forth, the doctrinal meanings of the Ekayāna should also be known by analogy with this. Just as the single gate of great moral restraint possesses such detriments and benefits, great diligence, great repentance, great absence of right and wrong, great absence of self-righteousness and contempt for others, great chanting, great understanding and practice, and so forth should all likewise be understood by analogy with this. Furthermore, all the detriments and benefits regarding the principle and phenomena of understanding and practice in the various vehicles constitute the gates of detriment and benefit for those who are worldly and have not yet transcended the world, not for those who have transcended the world. The Liang She lun (Mahāyānasaṃgraha) says: 'If it is a worldly dharma, it can indeed be disparaged; if it is a supramundane dharma, it cannot be disparaged.' Question: The principles of the dharmas of detriment and benefit are distinct and clear; why do you now speak of disparaging and not disparaging? Answer: The characteristics of detriment and benefit are distinct, and in principle do not intermingle. Now, in resolving that former doubt, there are two kinds: first, answering by concealing the characteristics for those of wrong wisdom; second, answering by revealing the characteristics for those of correct wisdom. Now, in order to conceal the characteristics and resolve that former doubt, it generally speaks of disparagement. Furthermore, in determining understanding and practice with respect to the time when the Buddha appeared in the world and the final era, the two characteristics of good and evil are also unfixed; if one says that in the Buddha's era good is plentiful and in the final era evil is plentiful, this may also be so. Furthermore, in determining the falsity or correctness of the teaching with respect to the two faculties, higher and lower, this is also unfixed; if determined with respect to reaching or not reaching, this may indeed be so: reaching constitutes a benefit, while not reaching constitutes a detriment, and so forth down to whatever follows may be known by analogy. Just as with the identity and difference of detriment and benefit within the good, the evil and the neutral may also be understood by analogy; taking the converse is just it. What has been clarified above is explained with respect to the shared teaching of the Triyāna. If explained with respect to the distinct teaching of the Ekayāna, detriments and benefits are inexhaustible. Why is this? Because the meanings of the Ekayāna are each distinct and follow conditions, not being determined by a general explanation, and are therefore endless. Furthermore, the meaning of detriment and benefit encompasses both good and evil: within the good there is the good, and within the good there is the unwholesome. The good within the good is like the aforementioned gate of benefit; the unwholesome within the good is like the aforementioned gate of detriment. The evil within the evil is like the aforementioned converse that opposes principle and is unwholesome; the good within the evil is the expedient turning around of evil to support the completion of wholesome roots. In their two meanings of good and evil, detriment and benefit are equal. Furthermore, the two gates of good and evil, detriment and benefit, are subtle and extremely profound. Why is this? Because the defiled and pure capacities and desires of sentient beings are inexhaustible. Speaking briefly of it now, it is merely a matter of knowing or not knowing, avoiding or not avoiding. If one knows yet does not avoid, or avoids yet does not know, that is difficult indeed.