龍舒增廣淨土文 9.22

9.22

觀世音菩薩謂萬善皆生於慈；老子言三寶，以慈為首；儒家言五常，先之以仁。其意皆同。人有多嗔怒者，蓋不思此意。未言害物造業，先自損氣傷和。人若能到慈仁之境，方知嗔怒不佳。當其在嗔怒中，則不自知其苦，正如行荊棘中趍一大廈安居之所也。方其矯宿性之嗔怒，如行荊棘中。及習成慈仁，則如入大廈安居矣。此不可以言盡，但當嗔怒時，習之久久，自有可喜。釋道二教固已戒嗔，儒家亦然。桓魋欲害孔子，孔子曷嘗嗔乎？臧倉毀隔孟子，孟子曷嘗嗔乎？韓信不報胯下之辱，安國不怨溺灰之言，此皆為可師法。況凡待貧下御僕妾詆忤己者，易致嗔怒，尤當戒謹。蓋彼亦人也，但以薄福而事我，豈可恣其情性而造惡業哉？究而言之，慈和者於自己大得便宜。藏經云「今生見歡喜者，前世見人歡喜故。」此慈和之所致也。修淨土者烏可不以是為心哉？如一切眾生為大罪惡，亦勿生嗔以污吾清冷之心。念彼以愚癡故爾，使有智慧，必不為此。當生憐憫其愚癡之心。故曾子曰「如得其情，則哀矜而勿喜。」如是以修淨土，其圓熟善根甚矣。

Avalokiteśvara Bodhisattva stated that all goods are born from loving-kindness (maitrī); Laozi spoke of the three treasures, placing loving-kindness first; the Confucians speak of the five constant virtues, placing benevolence foremost. Their meaning is entirely the same. Those among people who are frequently prone to anger simply do not reflect on this meaning. Before even speaking of harming creatures and creating karma, they first injure their own vital energy and damage harmony. Only when one can reach the realm of loving-kindness and benevolence does one realize that anger is not good. While in the midst of anger, one is unaware of one's own suffering, like one walking amidst thorns and hastening toward a great mansion that is a dwelling place of peace. When one corrects one's ingrained habit of anger, it is like walking amidst thorns. When one's practice of loving-kindness and benevolence is perfected, it is like entering a great mansion to dwell in peace. This cannot be exhausted in words; one must simply practice it over a long time when anger arises, and naturally there will be joy. The two teachings of Buddhism and Daoism have inherently prohibited anger; the Confucians do so as well. When Huan Tui wished to harm Confucius, how did Confucius ever show anger? When Zang Cang slandered and blocked Mencius, how did Mencius ever show anger? Han Xin did not retaliate for the humiliation of crawling between legs, and Han Anguo held no grudge over the remark about dead ashes; these are all worthy of emulation. How much more so when dealing with the poor and lowly, managing servants and concubines, or when insulted and crossed by others, which easily provokes anger—one must be especially cautious and disciplined. For they too are humans; it is only due to their meager merit that they serve me. How could I indulge my temper and create evil karma? When investigated thoroughly, the benevolent and harmonious person gains great personal benefit. The Tripiṭaka states: "One who is seen with joy in this life was joyful upon seeing others in a past life." This is brought about by loving-kindness and harmony. How could one who cultivates the Pure Land not take this to heart? Even if all sentient beings commit great sins and evils, do not give rise to anger to soil your pure, cool mind. Reflect that they are only like this due to ignorance; if they had wisdom, they certainly would not do this. You should give rise to a mind of pity for their ignorance. Thus Zengzi said: "When you find out the truth, then be compassionate and do not rejoice." If one cultivates the Pure Land in this manner, one's wholesome roots will be exceedingly consummate and ripe.