釋淨土群疑論 7.55

7.55

釋曰：今當為子廣引聖教，備陳信謗所得損益。如《賢護經》第五卷〈隨喜功德品〉說「隨喜三昧人，譬如有人定壽百歲，身輕勇猛，行駿若風飛。是人生便即能行一世界，周旋十方，窮極地際，至滿百年常行不絕。若有善男子善女人，起信敬心，於彼風行壯人所經世界，盛滿珍寶，持用奉獻十方諸佛。其所獲福，雖曰極多，然尚不如修此三昧功德少分。何以故？賢護！由彼菩薩摩訶薩修此三昧，具足如上四大隨喜，迴向阿耨多羅三藐三菩提，為求多聞成正覺故。賢護！以是因緣，持此施福，望前隨喜所獲功德，百分不及一、千分不及一、百千萬分不及一、億百千分不及一，乃至算數譬喻所不能及。」其生信隨喜福既無邊，不信起謗罪亦無量也，如《大品經》、《法華經》及《佛藏經》等廣說謗法之罪也。

I explain: I shall now extensively cite the sacred teachings for you to set forth fully the harm and benefit gained from faith and slander. As stated in the fifth fascicle of the Bhadrapāla Sūtra, in the "Chapter on the Merit of Rejoicing": "Regarding a person who rejoices in this samādhi, suppose there were a person with a fixed lifespan of one hundred years, whose body was agile and vigorous, traveling as swiftly as if flying on the wind. This person, from birth, could immediately travel across a world, journeying throughout the ten directions to the ends of the earth, constantly traveling without interruption until the completion of one hundred years. If a good son or good daughter aroused a mind of faith and reverence, and filled with precious jewels the worlds traversed by that wind-swift strong man to offer them to the buddhas of the ten directions, the merit gained, though said to be extremely great, would still not equal a small fraction of the merit of cultivating this samādhi. Why? Bhadrapāla! Because that bodhisattva mahāsattva cultivates this samādhi, is equipped with the aforementioned four great rejoicings, and dedicates them to anuttarasamyaksaṃbodhi in order to seek extensive learning and accomplish right awakening. Bhadrapāla! For this reason, taking this merit of giving and comparing it with the merit obtained from the aforementioned rejoicing, it does not equal one part in a hundred, one part in a thousand, one part in a hundred thousand, or one part in a hundred billion, down to being beyond calculation or analogy." Since the merit of giving rise to faith and rejoicing is boundless, the sin of disbelieving and raising slander is likewise immeasurable, as extensively explained regarding the sin of slandering the Dharma in the Pañcaviṃśatisāhasrikā, the Lotus Sūtra, the Fotang jing, and so forth.