西方合論 4.20

4.20

（答：「此止說得正因佛性。然論正因，寧獨如來？雖眾生之性亦爾。但眾生為業所障，於他人受苦，縱親詣彼所，尚不克救，況不往而獲免耶？教中言八地以上菩薩，一呼其名即蒙利益，以分別業盡，法爾如然。故杜順和尚，一履懸門，十年無人竊去，自云：『多生不作盜業，故得如是報。』宋人有鄒槖陀者，人一見其面，輒得禍。近時有某妃子貧甚，凡手所觸物尋即廢去，不能自存。此非多生業力之故與！佛善根力，合得如是報，無足怪者。」）

(Answer: 'This merely explains the direct-cause buddhadhātu. Yet when speaking of the direct cause, does only the Tathāgata possess it? The nature of sentient beings is also like this. However, sentient beings are obstructed by karma; when others suffer, even if one goes to them in person, one is still unable to save them, how much less could they be spared without going? The teachings state that bodhisattvas above the eighth bhūmi bring benefit the moment their names are called, because their discriminative karma is exhausted—it is naturally so by the principle of Dharma. Thus Master Dushun hung a single shoe on his gate, and for ten years no one stole it; he himself said: "For many lives I have not committed the karma of theft, hence I obtain such a retribution." In the Song dynasty there was a certain Zou Tuotuo; whenever someone saw his face, calamity immediately befell them. In recent times there was a certain consort who was exceedingly poor; whatever her hands touched was instantly ruined and discarded, so that she could not sustain herself. Is this not caused by the karmic power of many lives? The power of the Buddha's roots of good appropriately receives such a retribution; it is not at all surprising.')