摩訶止觀 10.36

10.36

○第三、明過失，為二：一、明過失，二、明並決。一、正明過失者：若天竺宗三，真丹亦有其義。周弘政釋三玄云：「《易》判八卦，陰陽吉凶。此約『有』明玄；《老子》虛融，此約『無』明玄；《莊子》自然，約『有』、『無』明玄。」自外枝派，源祖出此。今且約此以明得失。如《莊子》云：「貴賤、苦樂、是非、得失，皆其自然。」若言自然是不破果；不辨先業即是破因。禮制仁義，衛身安國；若不行用，滅族亡家。但現世立德，不言招後世報，是為破果不破因；若言慶流後世，并前則是亦有果亦無果也。

Section three, explaining the faults, divided into two: first, explaining the faults; second, resolving them together. First, directly explaining the faults: if India has three main traditions, Cīnasthāna also has this meaning. Zhou Hongzheng, explaining the three mysteries, said: 'The Yijing divides the eight trigrams into yin and yang, auspicious and ominous; this clarifies the mystery with reference to "existence." Laozi is vacuous and harmonious; this clarifies the mystery with reference to "non-existence." Zhuangzi is natural spontaneity (ziran); this clarifies the mystery with reference to "existence" and "non-existence."' Other branches and lineages all trace their ancestral source to this. Now we shall briefly explain gain and loss with reference to this. As Zhuangzi says: 'Nobility and meanness, suffering and joy, right and wrong, gain and loss, are all their natural spontaneity.' If one says natural spontaneity, this does not destroy the effect; not discerning past karma is destroying the cause. Ritual regulation, benevolence, and righteousness protect the person and pacify the state; if not put into practice, the clan is wiped out and the family perishes. Merely establishing virtue in the present life without speaking of incurring retributions in future lives is destroying the effect without destroying the cause. If one says that blessing flows into future generations, combining this with the former, then there is both an effect and no effect.