[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [萬善同歸集](https://indike.org/pramana/in.bauddha.taisho.2017) › 1.25 # 萬善同歸集 1.25 萬善同歸集 1.25 - **Language:** Classical Chinese ### [1.25](https://indike.org/pramana/in.bauddha.taisho.2017.1.25) 答：「世出世間，以上善為本：初即因善而趣入，後即假善以助成。實為越生死海之舟航；趣涅槃城之道路。作人天之基陛；為祖佛之垣牆，在塵、出塵不可暫廢。十善何過？弘在於人。若貪著，則果生有漏之天；不執，則位入無為之道。運小心，墮二乘之位；發大意，昇菩薩之階；乃至究竟圓修，終成佛果。以知非關上善能為滯閡之因，全在行人自成得失之咎。故《華嚴經》云：『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、四無畏故，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、修集善根、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。』《大智度論》云：『佛言：「我過去亦曾作惡人小蟲，因積善故乃得成佛。」』又如十八不共中，有欲無減者：佛知善法恩故，常欲集諸善法，故欲無減；修集諸善法，心無厭足，故欲無減。如一長老比丘目暗，自縫僧伽梨，衽脫，語諸人言：『誰樂欲為福德者，為我衽針。』爾時佛現其前語言：『我是樂欲福德、無厭足人，持汝針來。』是比丘斐亹，見佛光明，又識佛音聲，白佛言：『佛無量功德海，皆盡其邊底，云何無厭足？』佛告比丘：『功德果報甚深，無有如我知恩分者；我雖復盡其邊底，我本以欲心無厭足故得佛，是故今猶不息；雖更無功德可得，我欲心亦不休。』諸天世人驚悟：佛於功德尚無厭足，何況餘人！佛為比丘說法，是時肉眼即明，慧眼成就。又云：『佛言：「若不成就眾生淨佛國土，不能得無上道。」何以故？因緣不具足，則不能得阿耨多羅三藐三菩提。因緣者，所謂一切善法，從初發意行檀波羅蜜，乃至十八不共法，於是行法中，無憶想分別故。』」 > Answer: "Both mundane and supramundane \[paths\] take superior goodness as their foundation: initially, one enters by way of goodness, and later, one relies on goodness to bring \[the practice\] to completion. It is truly the vessel for crossing the sea of birth and death, and the road for proceeding toward the citadel of nirvāṇa. It serves as the foundation and steps for humans and devas, and the walls and ramparts for the patriarchs and Buddhas; whether dwelling in worldly dust or departing from worldly dust, it must not be abandoned even for a moment. What fault is there in the ten good deeds? Its promotion depends on the person. If one is attached with craving, the result is rebirth in the heavens of outflows; if one does not grasp, one's station enters the path of the unconditioned. Activating a small mind, one falls into the stations of the two vehicles; giving rise to a great aspiration, one ascends the steps of a bodhisattva; up to the ultimate, complete cultivation, one ultimately accomplishes the fruit of Buddhahood. From this know that it is not that superior goodness can act as a cause of stagnation or obstruction; the fault of gain and loss lies entirely within the practitioner himself. Therefore, the Avataṃsaka Sūtra says: 'The ten unvirtuous courses of action are the causes for taking birth in the hells, as animals, and as hungry ghosts. The ten virtuous courses of action are the causes for taking birth among humans, devas, and even in the Peak of Existence. Moreover, when this superior grade of the ten virtuous courses of action is practiced with wisdom—because one's mind is narrow and inferior, because one fears the three realms, because one lacks great compassion, and because one understands from hearing sounds from another—it accomplishes the śrāvaka vehicle. Moreover, when this superior grade of the ten virtuous courses of action is cultivated and purified without relying on teachings from others, because one awakens by oneself, because one's great compassion and upāya are not complete, and because one awakens to and understands the profound Dharma of dependent origination, it accomplishes the pratyekabuddha vehicle. Moreover, when this superior grade of the ten virtuous courses of action is cultivated and purified, because one's mind is vast and immeasurable, because one is endowed with compassion and pity, because one is embraced by upāya, 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 all the bodhisattva grounds, and because one purely cultivates all the pāramitās, it accomplishes the vast practices of a bodhisattva. Moreover, when this uppermost superior grade of the ten virtuous courses of action is purified in every mode, up to realizing the ten powers and four fearlessnesses, all Buddha-dharmas are accomplished. Therefore, I now practice the ten virtuous deeds equally and ought to make all of them fully pure.' It further says up to: 'The bodhisattva thus accumulates roots of goodness, accomplishes roots of goodness, increases roots of goodness, reflects upon roots of goodness, ties mindfulness to roots of goodness, discerns roots of goodness, delights in roots of goodness, cultivates and collects roots of goodness, and firmly abides in roots of goodness. A bodhisattva-mahāsattva, having thus accumulated all roots of goodness, uses the resultant fruit obtained through these roots of goodness to cultivate the bodhisattva practices; in thought-moment after thought-moment, seeing immeasurable Buddhas, he serves and makes offerings \[to them\] as appropriate.' It also says: 'Although having nothing done, he constantly abides in roots of goodness.' It also says: 'Although knowing that all dharmas have nothing upon which they rely, it is said that one attains departure relying on wholesome dharmas.' The Great Prajñāpāramitā Commentary says: 'The Buddha said: "In the past, I also once was an evil person and a small worm; it was because of accumulating goodness that I was able to attain Buddhahood."' Moreover, among the eighteen unshared dharmas, there is the one where desire never wanes: because the Buddha knows the gratitude \[owed to\] wholesome dharmas, he constantly desires to gather all wholesome dharmas, hence his desire does not wane; cultivating and gathering all wholesome dharmas, his mind has no satiety, hence his desire does not wane. For example, there was an elder monk whose eyes were blind; sewing his saṃghāṭī by himself, the thread slipped from the needle, and he said to the people: 'Who among you delights in desiring merit, thread the needle for me.' At that time, the Buddha manifested before him and said: 'I am a person who delights in desiring merit without satiety; bring your needle.' This monk was awestruck; seeing the Buddha's radiance and also recognizing the Buddha's voice, he said to the Buddha: 'The Buddha's ocean of immeasurable merit has reached its furthest limits and depths; why is there no satiety?' The Buddha told the monk: 'The karmic fruit of merit is extremely profound; none knows the debt of gratitude as I do. Although I have reached its furthest limits and depths, it was originally because my mind of desire had no satiety that I attained Buddhahood; therefore, even now I do not cease. Although there is no further merit to be obtained, my mind of desire also does not rest.' The devas and worldly people were startled and awakened: if the Buddha still has no satiety regarding merit, how much more so other people! The Buddha preached the Dharma for the monk; at that time his fleshly eye was immediately brightened, and his wisdom eye was accomplished. It also says: 'The Buddha said: "If one does not bring sentient beings to maturity and purify the Buddha-lands, one cannot attain the unexcelled path." Why? If causes and conditions are not complete, one cannot attain anuttarasamyaksaṃbodhi. Causes and conditions refers to all wholesome dharmas, from the initial resolve practicing dāna-pāramitā up to the eighteen unshared dharmas, because within these practiced dharmas there is no recollective ideation or discrimination.'" > — English (machine translation) (machine translation) - [Previous: 1.24](https://indike.org/pramana/in.bauddha.taisho.2017.1.24) - [Next: 1.26](https://indike.org/pramana/in.bauddha.taisho.2017.1.26) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2017.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2017~en-mt.1.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2017.1.25](https://indike.org/pramana/in.bauddha.taisho.2017.1.25) · Pramāṇa