諸經要集 11.28

11.28

述曰。此明福行者。對前罪行說此福行。先明凡夫修欲界善者。但使亂心修諸事福。而生下界。名欲界業。五道之中。皆悉得起。先就地獄述者。依毘曇說。地獄之人。亦有三善業。即是意地三善根。此唯成就非是現行。以是難處多不聞法思量趣道。故無現行。若論生得善根。地獄亦有。如仙譽國王。殺五百婆羅門。生地獄中。發生信心。生甘露國。故知現行。若依成論。亦說地獄有善現行。雖無力勵方便起善修獲聖道。然有生得善根起善。謂諸眾生無始已來。曾修世間信進念等。未起邪見謗無因果。此善不滅。生便得之。名為生得善。依此善根得起善心。若有宿業感緣強者。大聖現化令苦止息。為說道法。得修方便。第二畜生龍等。亦有修善。如涅槃經。佛說義時。無量鳥獸發菩提心。生於天上。若依毘曇。鬼畜十善非律儀攝。以其身口七善律儀。普於一切眾生處起。以鬼神不能受故。故薩婆多論。畜生以癡鈍故。不發律儀。若依成論。鬼神畜等亦有得戒。

The Commentary says: This clarifies meritorious actions: in contrast to the preceding sinful actions, these meritorious actions are explained. First, explaining ordinary beings cultivating the good of the desire realm: as long as with a distracted mind they cultivate various concrete merits and are born in the lower realm, it is called karma of the desire realm. Among the five destinies, all are able to generate it. First, explaining regarding hell: according to the Abhidharma, beings in hell also have three wholesome karmas, namely the three wholesome roots of the mental ground. These are only possessed as acquisitions, not as active manifestations. Because it is a place of adversity, they mostly do not hear the Dharma or deliberate upon approaching the Path; hence there is no active manifestation. If we discuss innately acquired wholesome roots, hell also has them: as King Xianyu killed five hundred brahmins, was born in hell, gave rise to a faithful mind, and was born in the Land of Amṛta; hence we know there is active manifestation. According to the Tattvasiddhi-śāstra, it is also said that hell has the active manifestation of good: although they lack exertion and expedients to give rise to good and cultivate to attain the noble path, they have innately acquired wholesome roots that generate good. That is, from beginningless time all sentient beings have cultivated worldly faith, vigor, mindfulness, and so forth, and have not generated wrong views slandering the nonexistence of cause and effect; this good is not destroyed, and upon being born they attain it, which is named innately acquired good. Based on these wholesome roots they are able to give rise to a wholesome mind. If there are those whose past karma generates a powerful condition, the Great Sage manifests a transformation to make their suffering cease, expounds the Dharma of the Path for them, and they are able to cultivate expedients. Second, animals, dragons, and the like also cultivate good: as in the Nirvāṇa Sūtra, when the Buddha was expounding the meaning, immeasurable birds and beasts gave rise to the bodhicitta and were born in the heavens. According to the Abhidharma, the ten virtues of ghosts and animals are not subsumed under moral discipline (saṃvara), because the seven wholesome moral disciplines of body and speech arise universally toward all sentient beings, and ghosts and spirits are incapable of receiving them. Therefore the Sarvāstivāda-śāstra states: 'Because animals are foolish and dull, they do not generate moral discipline.' According to the Tattvasiddhi, ghosts, spirits, animals, and the like also attain the precepts.