釋門歸敬儀 2.75

2.75

Next, explaining the reception of the ten virtuous actions: this refers to the three physical, four verbal, and three mental virtuous practices. These ten karmic paths are the source of precept morality; nowadays most people follow mere external forms, and few actually receive them. Recently, foolish men have refused to receive them, claiming that not committing evil is itself called good. We now say this is not so. One must first make an aspiration not to commit various evils; only by generating practice based on an aspiration will there be a standard to rely upon. If one does not resolve beforehand and merely acts virtuously at whim, lacking internal discipline and restraint, then when encountering conditions for transgression later on, one will commit them without ceasing. It is because of the prior absence of vows that various evils are committed; the Great Sage knew their capacity and therefore had them receive the virtues. If it is said that 'my not committing evil is itself virtue,' then your not doing good should also be evil. Thus cattle, horses, donkeys, and mules do not kill living beings either—could that be called virtue? This is merely a mind residing in indeterminate neutrality, an action devoid of both sin and merit. Therefore, one must arouse the intention, dedicated, utmost, deep, and earnest, for the karmic path to be accomplished. Thus the Sūtra on the Extraordinary states: 'The lowest-grade ten virtues mean for the span of a single thought; the middle-grade ten virtues mean for the span of a single meal; the highest-grade ten virtues mean from dawn to midday. During this time, the mind contemplates the ten virtues and refrains from the ten non-virtues. Thus a jackal, keeping the mind on the ten virtues for seven days without eating, was born in the Tuṣita Heaven.'