廣弘明集 27.70

27.70

書云。天道無親惟仁是與。若出家之人觀空無常。厭離生死行出世法。是則為內乖此為外。在家之人歸崇三寶。持戒修善奉行禮義。是則為內。乖此為外。今內外道俗。共知內美之稱由心。外惡之名在行豈得不捨外惡勤修內善。若欲修行先自剋責。當知求進是假名。退檢是實法。欲涉千里者。必裹糧衛足而致也。欲升彼岸者。必聚智糧具戒足而登也。所以能果者。實由退檢覺察校試輕重。故能却斷無明退截老死。愚闇滅則慧光發。四相遷則戒德顯。故知廉退者進之兆也。貪進者退之萌也。夫求而獲者虛則寶愛情深故有傾危墮墜之苦此。外道之法也。退而獲者實則意無染戀。故得常安涅槃之樂。斯佛道之法也。今者但應退檢不及以自責躬。若志求進必損我傷物。退察檢失則彼我兼利。當知剋責心口。是八正之路。檢察身行。是解脫之蹤。是故如上善自剋責。則無善而不歸也。

The [Confucian] books say: 'The Way of Heaven has no favorites; it only assists the benevolent.' If a monastic contemplates emptiness and impermanence, is disgusted by and renounces birth and death, and practices supramundane dharmas, then this is 'internal'; running contrary to this is 'external'. If a layperson takes refuge in and reveres the triratna, upholds the precepts, cultivates goodness, and practices ritual propriety and righteousness, then this is 'internal'; running contrary to this is 'external'. Now, monastics and laypeople, both internal and external, jointly know that the appellation of inner beauty comes from the mind, while the name of outer evil rests in conduct. How could one fail to abandon outer evil and diligently cultivate inner goodness? If one wishes to cultivate practice, one must first reproach oneself. One should know that seeking progress is a provisional designation, while introspective examination is the real dharma. One who wishes to travel a thousand leagues must bundle provisions and protect their feet to arrive; one who wishes to ascend to the other shore must gather the provisions of wisdom and be equipped with the feet of precepts to mount it. The reason one can achieve the fruit is truly through introspective examination, awareness, and testing the light and the heavy. Thus one can push back and sever ignorance, and step back to cut off old age and death. When foolish darkness is extinguished, the light of wisdom shines forth; when the four characteristics change, the virtue of precepts becomes manifest. Therefore, know that modest withdrawal is the omen of advance, while covetous advance is the sprout of retreat. Now, gaining through seeking is empty, so treasuring and attachment are deep; hence there is the suffering of tipping over and falling. This is the method of external paths. Gaining through withdrawal is real, so the mind has no tainted longing; hence one attains the constant peace and joy of nirvāṇa. This is the method of the Buddha Path. Now one should only introspectively examine shortcomings to reproach oneself. If one's resolve is set on seeking advance, it will surely harm oneself and injure other beings; if one introspectively investigates and examines errors, it will benefit both oneself and others. One should know that reproaching mind and mouth is the path of the Eightfold Noble [Path]; examining bodily action is the trace of liberation. Therefore, if one properly reproaches oneself as above, then there is no good that does not return to one.