諸經要集 7.26

7.26

Consider that this mind of arrogance is common to both lay and ordained; the wise and foolish are not free of it, and the noble and base both possess it. But setting aside the minor and discussing the grave, it is most severe among the laity. There are also those who vainly claim 'I am fine,' passing judgment on the virtuous and slandering noble virtues; all laypeople practice this all day long, never once experiencing shame and repentance or confessing, never seeking the superior Path in their minds or examining themselves. Thus external texts say: 'Exerting oneself to admire the good path can be used to establish oneself; exerting oneself to admire filial piety and brotherly respect can be used to bring honor to one's parents.' There are also gentlemen of noble character who deeply revere the teachings of the Buddha, spurring themselves to cultivate practice; they are chaste, benevolent, yielding, upright, prudent, faithful, and compliant—all of which stems from seeds planted in past lives, endowed by nature, no different from the Path. There are also those who have left the household life who do not rely on the noble teachings, violate the precepts, and are unlearned and ignorant, no different from the laity. However, the monastic and the lay are visually distinct; their offenses differ in frequency, their minds in brightness and darkness, and their faults in lightness and gravity. Thus, before a person who has left the household life commits an offense, in thought after thought he enters the Path; his wholesome karma has already perfumed him, and the foundation of his merit is already thick. Although there may be slight evil, it is committed with light compunction, and it cannot shake him; with a little sense of shame, he becomes pure and clean again. As for the laity, in body they abide in a place devoid of shame, and in mind they harbor an attitude without compunction. Rearing wives and children, their halls and rooms are filled with wealth, beauty, and the five sensual desires; pungent roots, alcohol, and meat are obtained at their whim. Their feelings of attachment and craving run deep, never momentarily set aside; living together with evil conditions, how could they escape them? This is where the paths of light and dark divide, where black and white are distinctly separated. Thus we know that light can eliminate darkness, but darkness cannot eliminate light. The radiance of a small lamp has already shattered great darkness. Although a monastic may commit a minor fault, his previous brightness has already been achieved; at most, its light might not increase in brilliance, but the original brightness constantly shines, just as when a vessel is preserved and the wick remains upright, the eternal legacy is safely secured. Moreover, for one who has left the household life to commit evil is extremely difficult, like sailing a boat on dry land; for one in the household life to give rise to faults is extremely easy, like floating a boat upon the sea. Again, for one who has left the household life to cultivate the Path is easy, like floating a boat upon the sea; for one in the household life to cultivate merit is extremely difficult, like sailing a boat on dry land. Although the boat is the same, because the places differ, the speed differs; the ease and difficulty of cultivation and violation are just like this. Samsara is easily defiled, and wholesome qualities are difficult to achieve. Swiftly seek your own deliverance, and strive to admire leaving the secular life.