摩訶止觀 2.84

2.84

今就「別」明善惡，事度是善，諸蔽為惡。善法用觀，已如上說；就惡明觀，今當說。前雖觀善，其蔽不息，煩惱浩然，無時不起。若觀於他，惡亦無量。故修一切世間不可樂想時，則不見好人、無好國土，純諸蔽惡而自纏裹。縱不全有蔽，而偏起不善，或多慳貪，或多犯戒，多瞋、多怠、多嗜酒味。根性易奪，必有過患，其誰無失？出家離世，行猶不備；白衣受欲，非行道人，惡是其分。羅漢殘習，何況凡夫？

Now, explaining good and evil in terms of the 'distinctive': the phenomenal pāramitās are good, and the various hindrances are evil. Applying contemplation to good dharmas has already been explained above; explaining contemplation with respect to evil will now be stated. Although one previously contemplated the good, the hindrances did not cease, and afflictions were vast, arising at all times. If one contemplates others, evil is also immeasurable. Therefore, when cultivating the contemplation of all worlds as distasteful, one sees no good people and no good lands, completely entangled by all hindrances and evils. Even if not entirely possessing hindrances, one will give rise to unwholesome tendencies lopsidedly: perhaps having much stinginess and greed, perhaps having much precept-breaking, much anger, much indolence, or much fondness for liquor. Faculties and natures are easily swayed, and faults are bound to occur—who is without errors? Those who leave home to depart the world are still incomplete in their practices; laypeople who indulge in desires are not practitioners of the Path, and evil is their lot. Arhats still have residual habits, how much more so ordinary mortals?