廣弘明集 27.142

27.142

自大聖已還性體未圓。三相所遷四山作固。所以如來智周域外。尚假苦切之言。令諸有生得入律行。今居在凡愚善惡雜糅。何能免點累之愆愛染之失。若聞所說當深歎悼。何時免離若斯之過。不得內懷驚疑增其忿憾也。然則起忿之來。誠由著我。如經所說。執我見者。生死大患第一破戒。且舉一我無人不患。自非正聚誰不弊之。出家本意為滅此惑。故諸行者。常須遮制。積功不已漸得出有。迷此不修還同無始。徒在僧倫更招苦業。今聞出家之美。不得便言無惡。又聞俗人之惡。不可便言無善。故通述之宜各警策。夫出家者猶信。故入道也。當去愛著順佛語。則出世之行成也。若於行有虧。則非謂之信也。內既無信。則剪落納衣瓶鉢等。於身無用。略引數條不得自怠。

From below the Great Sage down, the essential nature is not yet perfected; shifted by the three characteristics, solidified by the four mountains. Therefore, though the Tathāgata's wisdom encompasses beyond the realm, he still borrowed agonizing and earnest words to cause all living beings to enter the practice of the vinaya. Now, living amid ordinary fools, good and evil are mixed together; how could one avoid the faults of blemish and burden, or the errors of defiling attachment? If one hears what is taught, one should deeply lament and mourn: when will one be free from faults such as these? One must not internally harbor alarm and doubt to increase resentment and vexation. However, the arising of resentment truly stems from attachment to the self. As the sūtras say, holding to the view of self is the greatest affliction of birth and death, the foremost breach of precepts. Merely citing this one 'self', there is no one who is not afflicted by it; unless one belongs to the assembly of the correctly determined, who is not ruined by it? The original intention of leaving the household is to eradicate this delusion. Therefore all practitioners must constantly restrain it; accumulating merit unceasingly, they will gradually emerge from existence. Deluded about this and failing to cultivate, one reverts to being the same as in beginningless time; vainly remaining among the ranks of monks, one only invites bitter karma. Now hearing the beauty of leaving the household, one must not immediately say there is no evil [among them]; again, hearing the evils of laypeople, one must not immediately say there is no good [among them]. Therefore, expounding them generally, each should be vigilant. Those who leave the household enter the Way precisely because of faith. One should cast away loving attachment and accord with the Buddha's words; then supramundane conduct is accomplished. If there is a deficiency in one's conduct, it cannot be called faith. When there is no faith within, then shaving the head, patchwork robes, water-jar, bowl, and the like are of no use to the body. Briefly citing several items, one must not be negligent.