西方合論 4.5

4.5

一、純有教者，為諸凡夫耽著愛染，造諸黑業；如來悲憫，為說地獄苦、餓鬼苦、畜生苦、無福德著我所苦，欲生人天，當修善根。如佛初成道，為提胄說世間因果；五百賈人，同受五戒，先懺悔五逆、十惡、謗法等罪，是為有教。《觀經》修三福中，首言孝養父母，奉事師長，慈心不殺，修十善業；又《無量壽經》，極言五惡、五痛、五燒之苦，教化群生令持五善，亦攝此義。然是經為求往生遮諸不善，非是忻心人天小果，修持是同，證果即別。如《楞嚴》、《華嚴》諸方等，雖不單說，亦兼帶之，不名純有。《觀經鈔》曰：「圓頓行者，豈違小乘出家之式、三歸眾戒威儀等事？」又曰：「得前前者，不得後後；得後後者，必得前前。何以故？一切諸佛，無不以十善而得度故。」《華嚴經》曰：「十不善業道，是地獄、畜生、餓鬼受生之因。十善業道，是人天乃至有頂處受生之因。又此上品十善業道，以智慧修習，心狹劣故、怖三界故、闕大悲故、從他聞聲而了解故，成聲聞乘。又此上品十善業道，修治清淨，不從他教，自覺悟故；大悲方便，不具足故，悟解甚深因緣法故，成獨覺乘。又此上品十善業道，修治清淨，心廣無量故、具足悲愍故、方便所攝故、發生大願故、不捨眾生故、希求諸佛大智故、淨治菩薩諸地故、淨修一切諸度故，成菩薩廣大行。又此上上十善業道，一切種清淨故，乃至證十力無畏故，一切佛法皆得成就。是故我今等行十善，應令一切具足清淨，乃至菩薩如是積集善根，成就善根、增長善根、思惟善根、繫念善根、分別善根、愛樂善根、修習善根、安住善根，菩薩摩訶薩如是積集諸善根已，以此善根，所得依果，修菩薩行，於念念中，見無量佛，如其所應承事供養。」又云：「雖無所作，而恒住善根。」又云：「雖知諸法無有所依，而說依善法而得出離。」奉勸悟達之士，猛省永嘉豁達之言，早尋白社不請之友。勿輕戒律，天上無作業之佛；勿貪虛名，地下有對證之鬼。蓮邦不遠，請即加鞭。

First, as for the teaching of pure existence: it is for ordinary persons who are passionately attached to emotional love and commit black karmas. The Tathāgata, out of pity and compassion, preached to them the suffering of hell, the suffering of hungry ghosts, the suffering of animals, and the suffering of lacking meritorious virtue and clinging to what is mine; if they wish to be born as humans or gods, they should cultivate roots of goodness (kuśalamūla). For instance, when the Buddha first attained the Way, he expounded worldly causes and effects for Trapuṣa and Bahalika; five hundred merchants together received the five precepts, having first repented of the five heinous crimes, the ten non-virtues, and the sin of saddharmapratikṣepa—this is the teaching of existence. In the Guan jing, regarding the cultivation of the three blessings, it first states: 'Filially supporting one's parents, serving teachers and elders, having a compassionate heart that does not kill, and cultivating the ten good actions'; furthermore, the Sukhāvatīvyūha-sūtra speaks at length of the sufferings of the five evils, the five agonies, and the five burnings, instructing living beings to uphold the five goods, which also subsumes this meaning. However, since this sūtra aims at seeking rebirth and averting various unwholesome deeds, rather than aspiring after the minor fruits of humans and gods, although the practice is identical, the fruit realized is different. Sūtras such as the Śūraṅgama-sūtra, the Avataṃsaka-sūtra, and other Vaipulya sūtras, though not teaching it in isolation, also include it incidentally, and are not called 'pure existence'. The Commentary on the Guan jing states: 'How could a practitioner of the perfect and sudden [teaching] violate the monastic rules of the Hīnayāna, the three refuges, the myriad precepts, deportment, and the like?' It also says: 'Those who attain the prior do not [necessarily] attain the subsequent; but those who attain the subsequent must have attained the prior. Why is this? Because all buddhas, without exception, achieve liberation by means of the ten good actions.' The Avataṃsaka-sūtra says: 'The path of the ten non-virtuous actions is the cause of taking birth in hell, among animals, and among hungry ghosts. The path of the ten good actions is the cause of taking birth among humans and gods, up to the peak of existence. Furthermore, if this superior path of ten good actions is cultivated with wisdom, but because the mind is narrow and inferior, because one fears the traidhātuka, because one lacks great compassion, and because one understands from hearing the voice of others, one accomplishes the Śrāvakayāna. Furthermore, if this superior path of ten good actions is cultivated with purity, not relying on the teaching of others, because one awakens on one's own, yet because great compassion and skillful means are not complete, through understanding the profound dharma of dependent origination, one accomplishes the Pratyekabuddhayāna. Furthermore, if this superior path of ten good actions is cultivated with purity, because the mind is vast and immeasurable, because one is endowed with compassion, because it is embraced by skillful means, because one gives rise to great vows, because one does not abandon sentient beings, because one seeks the great wisdom of all buddhas, because one purifies the bodhisattva stages, and because one purifies and cultivates all perfections, one accomplishes the vast practice of a bodhisattva. Furthermore, when this uppermost path of ten good actions is purified in all modes, up to realizing the ten powers and four fearlessnesses, all buddha-dharmas are accomplished. Therefore, I now practice the ten good actions equally, and should cause all to be fully purified, so that a bodhisattva accumulates roots of goodness in this way, accomplishes roots of goodness, increases roots of goodness, contemplates roots of goodness, maintains mindfulness of roots of goodness, discerns roots of goodness, delights in roots of goodness, cultivates roots of goodness, and abides securely in roots of goodness. After the bodhisattva mahāsattva has accumulated all roots of goodness in this manner, using these roots of goodness and the resultant rebirth attained, he cultivates the bodhisattva path, and in thought after thought beholds immeasurable buddhas, serving and making offerings to them as appropriate.' It also says: 'Although there is no doing, one constantly abides in roots of goodness.' It also says: 'Although one knows that all phenomena have nothing to rely upon, it is taught that one relies on good phenomena to attain escape.' I respectfully urge enlightened and discerning persons to reflect intensely on Yongjia's words about 'sweeping empty', and hasten to seek uninvited friends in the White Lotus Society. Do not treat the Vinaya lightly, for there is no karma-making buddha in the heavens; do not crave empty fame, for there are ghosts to testify against you in the underworld. The Lotus Country is not far—please spur your horses on immediately!