諸經要集 4.8

4.8

如文殊問經云。佛告文殊師利。一切諸功德不與出家心等。何以故。住家者無量過患故。出家者無量功德故住家者有障礙。出家者無障礙。住家者是塵垢處。出家者是無塵垢處。住家者溺欲淤泥。出家者出欲淤泥。住家者隨愚人法。出家者遠愚人法。住家者不得正命。出家者得其正命。住家者是憂悲惱處。出家者是歡喜處。住家者是結縛處。出家者是解脫處。住家者是傷害處。出家者非傷害處。住家者有貪利苦。出家者無貪利苦。住家者是憒鬧處。出家者是寂靜處。住家者是下賤處。出家者是高勝處。住家者為煩惱所燒。出家者滅煩惱火。住家者常為他人。出家者常為自身。住家者以苦為樂。出家者出離為樂。住家者增長棘刺。出家者能滅棘刺。住家者成就小法。出家者成就大法。住家者無法用。出家者有法用。住家者為三乘毀訾。出家者為三乘稱歎。住家者不知足。出家者常知足。住家者魔王愛念。出家者令魔恐怖。住家者多放逸。出家者無放逸。住家者為人僕使。出家者為僕使主。住家者是黑暗處。出家者是光明處。住家者增長憍慢處出家者滅憍慢處。住家者少果報。出家者多果報。住家者多諂曲。出家者心質直。住家者常有憂苦。出家者常懷喜樂。住家者是欺誑法。出家者是真寂法。住家者多散亂。出家者無散亂。住家者是流轉處。出家者非流轉處。住家者如毒藥。出家者如甘露。住家者失內思惟。出家者得內思惟。住家者無歸依處。出家者有歸依處。住家者多有瞋恚。出家者多行慈悲。住家者有重擔。出家者捨重擔。住家者有罪過。出家者無罪過。住家者流轉生死。出家者有其齊限。住家者以財物為寶。出家者以功德為寶。住家者隨流生死。出家者逆流生死。住家者是煩惱大海。出家者是大舟航。住家者為纏所縛。出家者離於纏縛。住家者為國王教誡。出家者為佛法教誡。住家者伴侶易得。出家者伴侶難得住。家者傷害為勝。出家者攝受為勝。住家者增長煩惱。出家者。出離煩惱。住家者如住刺林。出家者出刺林。文殊師利。若我毀呰住家。讚歎出家。言滿虛空說猶無盡。此謂住家過患出家功德也。

As the Mañjuśrīparipṛcchā-sūtra says: The Buddha told Mañjuśrī, "None of the various merits equal the aspiration to leave the household. Why is this? Because living at home involves immeasurable faults and perils, while leaving the household brings immeasurable merit. Living at home has obstacles; leaving the household is without obstacles. Living at home is a place of defilement; leaving the household is a place free of defilement. Living at home drowns in the mire of desire; leaving the household emerges from the mire of desire. Living at home follows the ways of the foolish; leaving the household stays far from the ways of the foolish. Living at home does not attain right livelihood; leaving the household attains right livelihood. Living at home is a place of sorrow, grief, and affliction; leaving the household is a place of joy. Living at home is a place of bondage; leaving the household is a place of liberation. Living at home is a place of harm; leaving the household is a place free of harm. Living at home has the suffering of craving gain; leaving the household is free from the suffering of craving gain. Living at home is a place of turmoil; leaving the household is a place of tranquility. Living at home is a base and lowly state; leaving the household is a high and superior state. Living at home is burned by afflictions; leaving the household extinguishes the fire of afflictions. Living at home is always for the sake of others; leaving the household is always for oneself. Living at home takes suffering as pleasure; leaving the household takes renunciation as pleasure. Living at home increases thorns; leaving the household can extinguish thorns. Living at home accomplishes minor dharmas; leaving the household accomplishes the Great Dharma. Living at home lacks the application of the Dharma; leaving the household has the application of the Dharma. Living at home is reviled by the three vehicles; leaving the household is praised by the three vehicles. Living at home knows no contentment; leaving the household is always content. Living at home is loved by the Demon King; leaving the household causes the demon to be terrified. Living at home has much heedlessness; leaving the household has no heedlessness. Living at home makes one a servant to others; leaving the household makes one the master of servants. Living at home is a place of darkness; leaving the household is a place of light. Living at home is a place where arrogance increases; leaving the household is a place where arrogance is eliminated. Living at home brings little reward; leaving the household brings great reward. Living at home involves much flattery and deceit; leaving the household has an upright and straightforward mind. Living at home always holds grief and suffering; leaving the household always harbors joy and ease. Living at home is a method of deceit; leaving the household is the method of true tranquility. Living at home has much distraction; leaving the household has no distraction. Living at home is a place of transmigration; leaving the household is not a place of transmigration. Living at home is like poison; leaving the household is like ambrosia. Living at home loses internal contemplation; leaving the household attains internal contemplation. Living at home has nowhere to take refuge; leaving the household has a place of refuge. Living at home has much wrath; leaving the household practices much loving-kindness and compassion. Living at home carries a heavy burden; leaving the household puts down the heavy burden. Living at home incurs offenses; leaving the household is free from offenses. Living at home transmigrates in saṃsāra; leaving the household sets a limit to it. Living at home regards material wealth as a jewel; leaving the household regards merit as a jewel. Living at home drifts along with the flow of saṃsāra; leaving the household swims against the current of saṃsāra. Living at home is an ocean of afflictions; leaving the household is a great ferryboat. Living at home is bound by fetters; leaving the household is freed from fetters. Living at home is admonished by kings; leaving the household is instructed by the Buddha-Dharma. Living at home finds companions easily; leaving the household finds companions with difficulty. Living at home considers harming superior; leaving the household considers gathering in [with kindness] superior. Living at home increases afflictions; leaving the household departs from afflictions. Living at home is like dwelling in a forest of thorns; leaving the household is emerging from the forest of thorns. Mañjuśrī, even if I were to criticize living at home and praise leaving the household with words that fill empty space, my exposition would still be inexhaustible. This refers to the faults of living at home and the merits of leaving the household."