摩訶止觀 1.151

1.151

又《如來密藏經》說：「若人父為緣覺而害、盜三寶物、母為羅漢而污、不實事謗佛、兩舌間賢聖、惡口罵聖人、壞亂求法者、五逆初業之瞋、奪持戒人物之貪、邊見之癡，是為『十惡』惡者。若能知如來說因緣法，無我、人、眾生、壽、命，無生、無滅、無染、無著，本性清淨；又於一切法知本性清淨，解知信入者，我不說是人趣向地獄及諸惡道果。何以故？法無積聚，法無集惱，一切法不生不住，因緣和合而得生起，起已還滅。若心生已滅，一切結使亦生已滅。如是解，無犯處。若有犯、有住，無有是處。如百年闇室，若然燈時，『闇』不可言：『我是室主，住此久。』而不肯去。燈若生，闇即滅，其義亦如是。」此經具指前四菩提心。若知如來說因緣法，即指初菩提心；若無生無滅，指第二菩提心；若本性清淨，指第三菩提心；若於一切法知本性清淨，指第四菩提心。初菩提心已能除重重十惡，況第二、第三、第四菩提心耶？行者聞此勝妙功德，當自慶幸，如闇處伊蘭，得光明栴檀。

Furthermore, the Tathāgatagarbha-sūtra states: ‘If a person’s father were a pratyekabuddha and he killed him, stole the property of the Three Jewels, his mother were an arhat and he defiled her, slandered the Buddha with false matters, sowed discord among the worthy and noble with double-tongued speech, reviled noble ones with harsh speech, disrupted seekers of the Dharma, had the anger of the initial deeds of the five heinous crimes, had the greed of seizing property from those who uphold the precepts, and had the delusion of extreme views—these are the evils of the “ten evils”. If he can know that the Tathāgata spoke the Dharma of causal conditions, which is without self, person, sentient being, lifespan, or life-principle, without arising, without cessation, without defilement, without attachment, originally pure in nature; and furthermore regarding all dharmas knows their original nature to be pure, understanding, knowing, having faith in, and entering it, I do not say that this person is heading toward the fruit of hell and the various evil destinies. Why is this? Dharmas have no accumulation, dharmas have no gathering of afflictions; all dharmas do not arise and do not abide, but through the combination of causes and conditions they can arise, and having arisen they cease again. If the mind having arisen has ceased, all fetters and proclivities having arisen have also ceased. Understanding thus, there is no place of transgression. If there were transgression or abiding, that would be impossible. Just as in a dark room of a hundred years, when a lamp is lit, the darkness cannot say: “I am the master of the room, having dwelt here long,” and refuse to leave. If the lamp arises, the darkness immediately ceases; its principle is also like this.’ This sūtra fully indicates the aforementioned four aspirations for bodhi. Knowing that the Tathāgata spoke the Dharma of causal conditions indicates the first aspiration for bodhi; being without arising and without cessation indicates the second aspiration for bodhi; original purity of nature indicates the third aspiration for bodhi; regarding all dharmas knowing their original nature to be pure indicates the fourth aspiration for bodhi. If the first aspiration for bodhi can already eliminate the grave ten evils, how much more so the second, third, and fourth aspirations for bodhi? When practitioners hear of these superior and wondrous merits, they should rejoice in their good fortune, like encountering radiant sandalwood in the midst of dark eraṇḍa.