摩訶止觀 2.83

2.83

○三、以「隨自意」歷諸惡事者，夫善惡無定，如諸蔽為惡，事度為善，人天報盡，還墮三塗，已復是惡。何以故？蔽度俱非動出，體皆是惡。二乘出苦，名之為善。二乘雖善，但能自度，非善人相。《大論》云：「寧起惡癩野干心，不生聲聞、辟支佛意。」當知生死涅槃俱復是惡。六度菩薩慈悲兼濟，此乃稱善。雖能兼濟，如毒器貯食，食則殺人，已復是惡。三乘同斷，此乃稱好。而不見別理，還屬二邊，無明未吐，已復是惡。別教為善，雖見別理，猶帶方便，不能稱理。《大經》云：「自此之前，我等皆名邪見人也。」邪豈非惡？唯圓法名為善。善順實相名為道；背實相名非道。若達諸惡非惡皆是實相，即行於非道通達佛道。若於佛道生著，不消甘露，道成非道。如此論善惡，其義則通。

3. Passing through various evil matters by 'following one's own intent': now, good and evil are not fixed. For example, the various hindrances are evil, and phenomenal pāramitās are good; yet when the retributions of humans and devas are exhausted, one falls back into the three destinies, which is again evil. Why? Both hindrances and [phenomenal] pāramitās fail to transcend; their substances are both evil. The two vehicles transcending suffering is termed good. Although the two vehicles are good, they can only cross over themselves, which is not the mark of a good person. The Dazhidulun says: 'Better to give rise to the mind of an evil, rabid jackal than to produce the intention of a śrāvaka or pratyekabuddha.' One should know that both birth-and-death and nirvāṇa are again evil. The bodhisattva of the six pāramitās rescues others along with himself through compassion, which is praised as good. Though able to rescue both, it is like storing food in a poisoned vessel: eating it kills people, which is again evil. The three vehicles severing [defilements] together is praised as fine. Yet failing to see the distinct principle, they still belong to the two extremes; ignorance not yet having been expelled, this is again evil. The distinctive teaching is good; though it sees the distinct principle, it still entails skillful means and cannot accord with principle. The Mahāparinirvāṇa Sūtra says: 'Before this, we were all called people of false views.' Are false views not evil? Only the perfect dharma is named good. Accordance with true reality is called the Path; divergence from true reality is called the non-Path. If one penetrates that all evils are not evil and are all true reality, then practicing in the non-Path, one penetrates the Buddha path. If one gives rise to attachment toward the Buddha path, failing to digest the sweet dew, the Path becomes the non-Path. Discussing good and evil in this way, the meaning is fully coherent.