西方合論 8.11

8.11

一、疑結習濃厚者，凡夫但知業力，不知業性空故；所以若眾生業性實者，盡虛空界，亦無容受處。如黑雲障空，風至則滅；若雲實者，吹亦不去。虛空喻性，黑雲喻業，念佛喻風。又則業性即是法性，力用至大，以結使故神力不現。如烏芻瑟摩，聞空王佛說多婬人成猛火聚，却後遍觀四支百骸諸冷煖氣，神光內凝，化多婬心成智慧火。夫同一熱惱，方其婬成大火聚，及其離成大寶焰；若婬性實者，云何是中而得三昧？是故迷成則處胎獄；念成即入蓮胞。以胎性即是化性，非從外來；如濁水中清，非外來故。

1. Doubting that one's habitual tendencies are deep and heavy: Ordinary beings only know the power of karma, but do not know that the nature of karma is empty. Therefore, if the nature of sentient beings' karma were real, the entire space of the cosmos would not have room to contain it. It is like dark clouds obstructing the sky: when the wind arrives, they vanish; if the clouds were real, even blowing would not disperse them. Empty space represents the nature, dark clouds represent karma, and buddhānusmṛti represents the wind. Moreover, the nature of karma is precisely the Dharma-nature, whose power and function are supreme and vast; it is only because of the fetters that its spiritual power does not manifest. For example, when Ucchuṣma heard the Buddha King of Emptiness say that a person of excessive lust becomes a mass of blazing fire, he thereafter comprehensively contemplated the cold and warm vapors throughout his four limbs and hundred bones; his spiritual light condensed internally, transforming his mind of excessive lust into the fire of wisdom. Indeed, it was the same burning affliction: when lustful, it formed a great mass of fire; when detached, it became a great jewel-flame. If the nature of lust were real, how could he have attained samādhi within it? Therefore, when delusion is accomplished, one dwells in the prison of the womb; when mindfulness is accomplished, one immediately enters the calyx of the lotus. For the nature of womb-birth is precisely the nature of transformation, not coming from the outside; just as clarity within turbid water does not come from outside.