法苑珠林 23.37

23.37

Now, nobility and baseness are not permanent; poverty and wealth are not fixed. They are like water and fire alternating, or cold and heat succeeding one another. Thus we see those whose wealth fills their houses, whose clothing is warm and abundant, and who, with sufficient people, obtain things naturally without toiling to seek them. Again we see those who are impoverished, wretched, hungry, and exhausted, toiling with bodily strength and rushing in pursuit; rising at dawn and sleeping at night, their physical frames become withered and emaciated, and their minds become weary and agitated. Even if they obtain something, it is scattered and lost in a hundred ways; all day long they wish for affluence, yet have never had it even for a moment. Because of this suffering, we therefore exhort and encourage them to bestow alms and vigorously cultivate merit. Again, if there are people whose furs, clothing, and ornaments are fresh, radiant, fragrant, and clean, and as the seasonal qi of spring and autumn, cold, warmth, coolness, and heat change through the four seasons, they lack nothing according to their needs; yet again we see those who do not have a full foot of cloth, whose ten feet of silk are worn and tattered, stained with dirt and soot, foul-smelling, greasy, rotten, and decayed—in burning summer heat they know not fine or coarse linen, in ice and snow they know not silk or floss—down to their physical frames being uncovered, the foul exudations of men and women being not only shameful but truly disgraceful. If one sees this suffering, how could one not keep distant from it? Therefore we exhort and encourage them to cultivate merit: they should give clothing and dwellings. How could one not see that the multitude all have them, while I alone have none? For this reason, one must bravely and vigorously cultivate. Again, if there are people for whom food consists of sweet flavors served together with rare delicacies fully presented, with low tables joined and double trays filling couches and spreading across mats, where fragrant fats and rich perfumes are laid out in full; yet again there are those for whom unhusked millet is insufficient, goosefoot and bean-leaf soup is constantly lacking, salt and sour plums have long been completely absent, and fish and vegetables have long been doubly wanting—down to eating only every other day, with thin gruel succeeding thin gruel, mixed with water fruits and supplemented with grasses and vegetables, yellowed, withered, distressed, and sick, having no way to sustain themselves. If one sees this suffering, how could one not keep distant from it? Therefore we exhort and encourage them to cultivate merit: they should give food, drink, and water. How could it be that the multitude are all sufficient, while I alone am destitute? For this reason, one must bravely and vigorously cultivate. Again, if there are people whose glorious status is illustrious and prominent, who ride fat horses and wear light furs, doing as they please in comfort and ease, looked up to by devas and humans when they go forth, and revered by ghosts and spirits when they abide; yet again we see those who are lowly, vulgar, mean, and despised, whom people do not deign to mention, who in living do not know life and in dying do not know death, in the mire beside gutters and ditches, sitting and lying in excrement and earth, and though they have voices of protest, it only results in the suffering of being beaten and whipped; not only do spirits and ghosts not respect them, but even dogs inflict harm upon them. If one sees this suffering, how could one not keep distant from it? Therefore we exhort and encourage them to cultivate merit: they should eliminate arrogance and practice humility and respect. How could it be that other people are constantly noble while I am constantly base? For this reason, one should bravely and vigorously cultivate. Again, if there are people whose appearance is upright and handsome, whose voice and deportment are refined, who constantly preserve broad benefit, who are kind, compassionate, universally loving, and whose words do not harm creatures; yet again there are people whose appearance is deformed and ugly, whose speech is precipitous and violent, who know only self-benefit and do not consider others. Because the former practiced kṣānti, they achieved excellence; because the latter had much anger, they brought about evil. If one sees this suffering, how could one not keep distant from it? Therefore we exhort and encourage them to cultivate merit: they should eliminate anger and practice kṣānti. How could one allow the multitude to constantly abide in superior realms, while I am forever separated from pure conditions? For this reason, one must bravely and vigorously cultivate. Again, if there are people whose mental fortitude is strong and competent, who have few illnesses, and are always capable of practicing the Way without obstacles; yet again there are people who are emaciated, consumptive, full of ailments, whose breath and strength are worn and feeble, who become more distressed at every move, finding no peace in sleeping or sitting. Seeing such evil, it is truly fitting to abandon it and keep distant. Therefore we exhort and encourage them to cultivate merit: they should give medicines and provide timely relief. How could it be that the multitude are always free of disease and distress, while I am forever afflicted and mired? For this reason, one must bravely and vigorously cultivate. All matters such as these are truly what should most be exhorted. If we do not exhort one another, then practitioners will not be diligent.