法苑珠林 71.8

71.8

述曰。此行名聖說不定。所謂罪行諸經。或說名黑黑業及不善業。凡夫福行諸經。或說名黑白業及以善業。名雖種種行體無殊。行體云何。如智論說。殺害等是不善業。布施等是善業。此則是說罪福二行。言殺等者。等取十惡。齊名罪行。言施等者。等取事中戒定等業。同是世善。俱名福行。此世善中。八禪定者。望欲界亂善。名不動行。若望出世理觀智慧。此緣事住。則名福行。如說六度。前五度中所有禪定。通亦名福。但諸罪福人行不同。或專修福。或唯造罪。或復有人罪福俱行。專修福者。所謂淨心。為益他人行施戒等。唯造罪者。謂無慈潤。動身口意皆為損他。罪福俱者。謂修福時。內心不淨。或兼損物。此則是其欲界雜業非純淨故。亦名不淨。若論罪行。麁顯可知。若論雜業。與淨福行。有同有異。稍隱難知。謂諸修福據其外相。事中信樂所作皆同。若據內心為自為他。所求各別。精麁不等。以諸修福外同內異。故有純雜二業不同。若能調心慈悲愍物。隨所施為皆成大善。若不守念視相修福。內麁外細唯成雜業。稱彼愚情。雖謂過世理實違道。亦非淨福。以修福時不觀生空。我倒常行遍通三性。所有作業與倒相應。是假取性。是故違道。以不善心多求世報。又多求名。故非淨福。以此純雜世俗多迷。今略偏論。令人識行。

The exposition states: The names of these types of conduct are not spoken uniformly by the sages. As for transgressive conduct, various sutras sometimes call it 'dark-dark karma' and 'unwholesome karma.' As for ordinary persons' meritorious conduct, various sutras sometimes call it 'dark-bright karma' as well as 'wholesome karma.' Although the names are varied, the underlying nature of the conduct is not different. What is the nature of the conduct? As the Treatise on the Great Perfection of Wisdom states: killing and so forth are unwholesome karma; giving and so forth are wholesome karma. This refers to the two kinds of conduct: transgressive and meritorious. When it says 'killing and so forth,' 'and so forth' encompasses the ten unwholesome deeds, all equally called transgressive conduct. When it says 'giving and so forth,' 'and so forth' encompasses phenomenal karmas such as precepts and concentration, which are all worldly goods and collectively called meritorious conduct. Among these worldly goods, the eight meditative absorptions, when viewed in contrast to the distracted good of the desire realm, are called unmoving conduct. If viewed in contrast to the supramundane wisdom of the contemplation of principle, this abiding through conditioning on phenomenal things is called meritorious conduct. As when explaining the six perfections, all the meditative concentrations among the first five perfections are generally also called merit. However, the conduct of different people regarding transgressions and merits varies: some cultivate merit exclusively, some commit only transgressions, and there are also people who perform both transgressions and merits. Those who cultivate merit exclusively possess what is called a pure mind, practicing giving, precepts, and so forth to benefit others. Those who commit only transgressions are said to lack the moisture of compassion, moving body, speech, and mind solely to harm others. Those who combine transgressions and merits are those who, when cultivating merit, have an impure internal mind or concurrently harm living beings. This is the mixed karma of the desire realm; because it is not purely clean, it is also called impure. If we discuss transgressive conduct, it is coarse and evident, readily known. But if we discuss mixed karma in comparison with pure meritorious conduct, there are similarities and differences that are somewhat hidden and hard to know. That is, regarding all who cultivate merit, based on their external appearance, the faith and joy in their activities are identical; but based on their inner minds, whether for themselves or for others, their aims differ and their refinement or coarseness is unequal. Because all who cultivate merit are externally identical but internally different, there is the distinction between pure and mixed karmas. If one can tame the mind, show compassion, and pity living beings, then whatever is given or done will become great good. If one does not maintain mindfulness but contemplates characteristics while cultivating merit, being inwardly coarse and outwardly fine, it will only result in mixed karma. Although in accord with their foolish feelings they consider it surpassing the worldly, in principle it actually violates the Way, nor is it pure merit. Because when cultivating merit they do not contemplate the emptiness of beings, their inverted view of self is constantly active and pervades the three natures; all their actions correspond with inversion and are the nature of provisional grasping, and for this reason they violate the Way. Because with an unwholesome mind they mostly seek worldly retribution and also mostly seek fame, it is not pure merit. Because worldly people are mostly confused about this purity and mixture, I now briefly discuss it in particular, to enable people to recognize their conduct.