廣弘明集 27.128

27.128

俗士每言談之次。或問。白衣歸向何法無不答云。釋氏純信縱復實心錯背。亦羞言其乖咎。所以爾者。寔由大法精勝不欲與善相違故也。既言其信。當事與言同。若言事相反者。便是矯偽諛諂側佞邪媚。天下所驚嗟。四海所駭歎。若欲真實期於三世者。見沙門之過。當知凡劣。形服雖異喜怒何殊。便思其理可崇本不在人。何得以鄙吝之行。用廢大道乎。且其積習勝業已積。熙連沙喻可不深思。今諸士女試自檢察。實自多過。

Whenever worldly gentlemen converse, someone might ask: 'To which Dharma do laypeople take refuge?' None fail to reply: 'The pure faith of the Śākya clan.' Even if their true minds are mistaken and contrary, they are also ashamed to speak of their errors and faults. Why is this so? It is truly because the Great Dharma is refined and superior, and they do not wish to be contrary to what is wholesome. Having spoken of their faith, their deeds should match their words. If words and deeds are contradictory, then this is deceit, flattery, sycophancy, and depraved seduction, which the world deplores and the four seas lament. If one truly wishes to anticipate the three times, upon seeing the faults of a śramaṇa, one should understand that he is an ordinary, inferior being; though his form and robes are different, how are his joy and anger any different [from others]? One should then consider that the principle to be revered originally does not reside in the person; how can one, on account of vile and stingy conduct, cast aside the Great Path? Moreover, his accumulation of superior karma has already mounted up; how could one not reflect deeply on the simile of the sands of the Hiraṇyavatī? Let all gentlemen and ladies now test and inspect themselves; indeed, their own faults are many.