廣弘明集 26.2

26.2

Now, the way of compassionate salvation has been looked up to throughout antiquity; the method of valuing life has always been held in esteem. Therefore, of the wriggling living beings and the twittering, tweeting creatures, none does not value its physical form and love its life, or loathe birth and dread death. This can be seen from everyday affairs; what need is there for words? However, natures have gradations of benightedness and brightness, and feelings harbor cravings and desires. The bright measure others by themselves and do not inflict distress upon sentient beings; the benighted hold self-interest in their hearts and pay no regard to the lives of other creatures. Therefore, they can coldly inflict suffering and pain, indulging their greed and delusion, regarding extensive slaughter as showing power and prestige, and seeing the pursuit of desire as meritorious. Thus we know that although Bai Qi buried more than six hundred thousand men of Zhao alive, he ultimately fell upon his own sword in the state of Qin; although someone took lavish feasts spreading ten feet square as standard fare, he met with extreme execution in the public marketplace. When disaster strikes and retribution arrives, they only then regret the origin of their faults, vainly longing for parental care, but to no avail. The fundamental teaching of the Śākyan lineage, however, takes the cessation of killing as foremost; through this single path it undertakes to deliver all existing beings. Therefore, compassion is the Buddha's mind; compassion is the Buddha's dwelling. The power of compassionate roots of goodness manifests according to circumstances. With a mind of compassionate virtue, through penetrative clarity one arouses consideration and ascends to the Form Realm. How much more so with the absorption of deep and superior compassion, which cannot be harmed by weapons or poisons; and the manifested signs of compassionate virtue, which tame snakes and tigers. In this degenerate age, many followers follow their own minds; without thinking of donning the robes of endurance and displaying the appearance of a field of merit, they indulge in gluttony, putting wine and meat first, eating and drinking differently from the common throng, yet considering their attainments equal to those of sages and worthies. The scriptural proclamations clearly state that such persons may not take the Buddha as their master; the dust-mote stains of mockery and ugliness, and the destruction of the Dharma, lie precisely in this! Furthermore, regarding wearing silk and eating meat, we hear the severe admonition of Lord Shen; regarding brewing and butchering, we see the strict punishments of Emperor Wu of the Liang. Observing their texts of exhortation and discerning their utmost earnestness, it is enough to make the heart grow cold and the body tremble—how could it be compared to walking on thin ice? Therefore, when superior persons hear this, their tears flow without ceasing; while the utterly foolish examine this as if it were a gale sweeping through an empty forest. Moreover, the transitions of birth and death do not cease from dawn to dusk; receiving retribution according to karma, one sinks and wanders without end. Without considering the exhaustion of body and spirit, they value the fleeting pleasures of the palate; in the end they will be ground to dust upon the great earth, but what benefit will there be to the spirit? Therefore, the Perfect Person sheds tears, constantly grieving for reckless lives; the Great Being utters sighs, lamenting over souls trapped in afflictions. Beating their breasts and condoling with their own shadows, how could they not pity themselves? Once suffering descends, how can one escape blame? Not yet established in the stage of right certainty, how can one resist falling into the three evil destinies? With practice not yet having reached the first stage, one will ultimately harbor the five fears. I have casually set forth these categories of matters; let the discerning reflect upon them.