佛祖統紀 50.43

50.43

菩薩界。若觀根塵一念為迷解本。迷故則有十界苦集。悟故則有四聖道滅。緣此無量四諦起無量誓願。未度者令度。未解者令解。未安者令安。未涅槃者令得涅槃。善巧度生慈眼視物。所集福業與眾生共。如是起一念者。名菩薩法界○緣覺界。若根塵念起。則了之從無明生。生故有行。行招名色乃至老死。三世相續如舞火輪。因緣本空幻化不實。求自然慧樂獨善寂。觀空心重耽住寂定。雖得道果不慕化人。復有觀物榮落悟世非常聞空得道。名為獨覺。如是行者名緣覺法界○聲聞界。若根塵因緣隨有一念。依色心故苦。由煩惱故集。厭苦斷集非對治如何。遂依四諦修十六觀三十七道品。如救頭然。由四善根得入無漏四沙門果。證二涅槃。會偏真理。不得佛法。不慕化人。如麞獨跳不顧後群。如此一念名聲聞法界。○天界。若其念起多忻天樂。篤其善心希於來報。齋戒純淨飯食沙門。造立塔寺及佛形像。書寫大乘濟惠貧病。於十善法止作具修。自然成性。或關禁六根。使六情不蕩六塵不入。得欲界禪及色無色定。身心寂靜三業調良。如此一念名天法界○人界。若其念念以五常立德。五戒修身。於國惟忠。於家惟孝。謙損居家。中正存誠。推德於人。引咎向己。尊上恤下。給孤濟貧。慚愧是懷。慈和為性。深信因果崇重三寶。精修齋戒建立塔寺。但希世樂無升出心。貪惜自身戀著眷屬。如此一念名人法界○阿修羅界。若其念念雖好修善布施齋戒。而多猜嫌狐疑進退。所修福業多為勝他。見人修善情多嫉忌。貢高我慢珍己輕人。欲彼歸從不耐謙損。如䲻高飛下視。外揚仁義內無實德。眾前談論引長於我。不循理正不愧賢能。如此行心是阿修羅法界○餓鬼界。若其念念無慚無愧。貪求無足慳悋鄙惜。不施一毛。剋削於人裒歸於我。見人布施傍起遮障。見人得利心生熱惱。性多諂曲常起邪見。人前正容屏處放恣。破齋犯戒恣貪飲食。不信罪福不信因果。不信三寶不孝所親。是名餓鬼法界○畜生界。若其念念耽湎五欲貪多眷屬。日增月甚而無厭足。曲理枉物斷不以公。非法取財動不由義。秖圖利己不惻孤貧。明負他財魯扈抵突。市易負直公行劫奪。不忠不孝。無賢無愚。不信因果不信三寶。癡騃無恥現同畜生。是名畜生法界○地獄界。若人親近邪惡友。及性自作惡。起增上心。念念相續。造上品十惡。謂殺盜婬。妄言綺語兩舌惡罵。貪嗔邪見。及五逆罪。犯四重禁污梵行人。沽酒醉亂。不思君父師長恩德。橫生熱惱挫抑賢能。黨比不肖破塔壞寺。燒毀經像謗毀大乘。斷學般若謗無諸佛。破戒受施。用三寶物。偷僧祇物。起於外道斷常諸見。破正因果三世之法。習十二種惡律儀法（一屠兒。二魁𠟂。三養猪。四養雞。五捕魚。六獵者。七網鳥。八捕蟒。九呪龍。十獄卒。十一盜賊。十二為王家捕賊。及養蠶等業）如上等輩死墮阿鼻大熱大寒諸大地獄。是名地獄界。

The bodhisattva realm: If one contemplates the single thought-moment of sense bases and dusts as the root of delusion and understanding—because of delusion, there are the suffering and accumulation of the ten realms; because of awakening, there are the path and cessation of the four noble ones—and conditioned by these limitless four truths gives rise to limitless vows: 'Those who have not crossed over, I shall cause to cross over; those who have not been released, I shall cause to be released; those who are not at ease, I shall cause to be at ease; those who have not attained nirvāṇa, I shall cause to attain nirvāṇa'; skillfully delivering beings, viewing beings with eyes of compassion, and sharing the merit collected with sentient beings—giving rise to such a single thought-moment is called the bodhisattva Dharma realm. ○ The pratyekabuddha realm: If, when thoughts of the sense bases and dusts arise, one comprehends that they arise from ignorance; because they arise, there are formative activities; formative activities induce name-and-form, up to old age and death; continuing through the three periods like a whirling firebrand; causes and conditions are fundamentally empty, illusory and not real; seeking spontaneous wisdom, delighting in solitary quietude, with a mind heavily contemplating emptiness, indulging in quiet samādhi; though attaining the fruit of the path, not aspiring to transform people; or again, contemplating the blooming and withering of things, awakening to the impermanence of the world, hearing of emptiness and attaining the path, one is called a pratyekabuddha (solitarily awakened one)—such a practitioner is called the pratyekabuddha Dharma realm. ○ The śrāvaka realm: If, whenever any thought-moment arises regarding the causes and conditions of the sense bases and dusts, it is suffering because it relies on form and mind, and it is accumulation due to afflictions; reviling suffering and severing accumulation, what can be done without antidotes? Thereupon, relying on the four truths, cultivating the sixteen contemplations and thirty-seven aids to awakening as if putting out a fire on one's head; through the four wholesome roots, entering the four undefiled fruits of the śramaṇa, realizing the two nirvāṇas, harmonizing with the one-sided true principle, but not obtaining the Buddha-dharma and not aspiring to transform people, like a roe deer leaping alone without looking back at the herd behind—such a single thought-moment is called the śrāvaka Dharma realm. ○ The heavenly realm: If thoughts arising mostly take joy in heavenly pleasures, with earnest goodness hoping for future reward; keeping the fasts and precepts purely, feeding śramaṇas, building stūpas, monasteries, and Buddha images, copying the Mahāyāna, aiding the poor and sick; fully cultivating both cessation and activity regarding the ten wholesome deeds, so that it naturally becomes one's nature; or closing off the six sense bases so that the six passions do not wander and the six dusts do not enter, attaining the dhyānas of the desire realm and the samādhis of the form and formless realms, with body and mind quiet and calm, and the three karmas well regulated—such a single thought-moment is called the heavenly Dharma realm. ○ The human realm: If in thought after thought, one establishes virtue through the five constants and cultivates the person through the five precepts; in the state, only loyalty; in the family, only filial piety; being humble in household life, upright and sincere; yielding virtue to others and taking blame upon oneself; respecting superiors and pitying inferiors, aiding orphans and relieving the poor; harboring shame and remorse, with kindness and harmony as one's nature; having deep faith in karma, venerating the Three Jewels, diligently cultivating the fasts and precepts, building stūpas and monasteries, but only seeking worldly pleasures without a mind of transcendence; cherishing one's own body and clinging to relatives—such a single thought-moment is called the human Dharma realm. ○ The asura realm: If in thought after thought, although fond of cultivating goodness, giving, and keeping fasts and precepts, one is full of suspicion and doubt, wavering in advance and retreat; the merit cultivated is mostly for surpassing others; seeing others cultivate goodness, feelings of jealousy mostly arise; arrogant and proud, valuing oneself and disparaging others, wishing others to submit while unable to bear humility; like an eagle flying high looking down; outwardly proclaiming benevolence and righteousness, while inwardly devoid of real virtue; talking in front of crowds to promote one's own superiority, not following reason and uprightness, not having shame before the worthy and capable—such a practicing mind is the asura Dharma realm. ○ The hungry ghost realm: If in thought after thought, one is without shame and without remorse, insatiably covetous, stingy and vile, not giving away a single hair, exploiting others to amass wealth for oneself; seeing others give, raising obstacles; seeing others gain, mental anguish arises; by nature deceitful, frequently giving rise to wrong views; assuming a proper demeanor before people, but dissolute in private; breaking fasts and violating precepts, indulging greedily in food and drink; disbelieving in sin and merit, disbelieving in causality, disbelieving in the Three Jewels, unfilial to parents—this is called the hungry ghost Dharma realm. ○ The beast realm: If in thought after thought, one indulges in the five desires, coveting many dependents, increasing by the day and month without satisfaction; bending principle and distorting things, never acting with fairness; taking wealth illegally, acting without righteousness; only plotting personal gain, without sympathy for the orphaned and poor; openly defaulting on others' property, rude, haughty, and defiant; cheating on prices in the market, openly committing robbery; disloyal and unfilial, distinguishing neither the worthy nor the foolish; disbelieving in causality, disbelieving in the Three Jewels, foolish and shameless, already identical to beasts in this life—this is called the beast Dharma realm. ○ The hell realm: If a person associates with evil companions, or by nature commits evil himself, giving rise to an overpowering mind, uninterrupted thought after thought, committing the superior grade of the ten evil deeds: namely killing, stealing, sexual misconduct, lying, frivolous speech, double-tongued speech, harsh abuse, greed, anger, and wrong views; as well as the five deadly sins; violating the four grave prohibitions, defiling practitioners of brahma-conduct, selling alcohol and becoming drunkenly chaotic; not thinking of the kindness and virtue of rulers, fathers, teachers, and elders; wildly producing burning vexation, suppressing the worthy and capable; colluding with the unworthy, destroying stūpas and ruining monasteries, burning scriptures and images, slandering the Mahāyāna, severing the study of prajñā, slandering that there are no Buddhas; breaking precepts yet receiving donations, using the property of the Three Jewels, stealing the property of the Saṅgha; giving rise to externalist views of annihilationism and eternalism; destroying the Dharma of correct causality and the three periods; practicing the twelve kinds of evil livelihood (1. butchers, 2. executioners, 3. pig raisers, 4. chicken raisers, 5. fishermen, 6. hunters, 7. bird netters, 8. python catchers, 9. dragon conjurers, 10. jailers, 11. thieves, 12. capturing thieves for the king's house, as well as sericulture and such occupations)—people of these classes at death fall into Avīci, the great burning, the great cold, and all such great hells. This is called the hell realm.