諸經要集 7.8

7.8

One should further reflect: since nobility and baseness are inconstant, just like water and fire alternating in dominance, or cold and heat arriving in turn, we therefore see some who possess wealth and a warm home, with an abundance of clothing and ample food, coming to them naturally without the toil of seeking. Again, we see those who suffer in poverty, hungry and destitute, labouring with all their might and rushing in pursuit, rising at dawn and sleeping at night, their bodies becoming haggard and emaciated, and their minds weary and disturbed; even if they obtain something, it disperses in a hundred directions, and though they spend all day wishing for abundance, abundance has never been theirs even for an instant. Because of such suffering, they are exhorted and encouraged to give generously and vigorously cultivate merit. If again there are people whose clothes, furs, and fine articles are fresh, resplendent, fragrant, and clean, and as the seasonal atmospheric orders of cold, warmth, coolness, and heat change through the four seasons, they lack nothing according to their needs; yet again we see those who lack even a full foot of cloth, with only torn rags of silk, soiled with dirt and blackened with soot, foul-smelling, greasy, and rotted through, who in the blazing summer heat know nothing of fine and coarse linen, and in freezing ice and snow know nothing of silk and padded garments, even to the point where their bodies are uncovered, men and women naked—this is not only shameful, but truly an extraordinary torment. If one sees this suffering, how could one not wish to be far from it? Therefore they are exhorted and encouraged to cultivate merit: they should give clothing and lodgings. How can one fail to see that everyone else has them while I alone have none? For this reason, one must bravely and vigorously practice. If again there are people whose food consists of delicious flavours presented together, with fine delicacies served in order, rows of tables and double stands, couches filled and mats laid end to end, fragrant fats and perfumes fully set out in fragrant array; yet again there are those who do not have enough unhusked millet to eat, are constantly devoid of wild greens broth, have long lacked both salt and plums, and have long missed both fish and vegetables, even to the point of eating once every two days, living consecutively on watery gruel, mixed with wild fruits and accompanied by weeds and grasses, withered, jaundiced, destitute and ailing, without means of self-support. If one sees this suffering, how could one not wish to be far from it? Therefore they are exhorted and encouraged to cultivate merit: they should give food, drink, and liquids. How can everyone else be satisfied while I alone am impoverished? For this reason, one must bravely and vigorously practice. If again there are people whose glorious status is illustrious and prominent, who ride plump horses and wear light furs, doing as they please with ease, who when moving are looked up to by devas and humans, and when abiding are revered by ghosts and spirits; yet again we see those who are lowly, vulgar, and mean, disregarded by others, where people neither know when they are born nor know when they die, wallowing in mud beside ditches and channels, sitting and lying amid dung and soil, and though they utter shouts of distress, it merely incurs the suffering of being beaten and whipped, not only despised by spirits and ghosts, but even viciously attacked by dogs. If one sees this suffering, how could one not wish to be far from it? Therefore they are exhorted and encouraged to cultivate merit: they should extinguish arrogance and practice humility and respect. How can others be always noble while I am forever base? For this reason, one should bravely and vigorously practice. If again there are people whose appearance is upright and dignified, whose words and tones conform to the musical scale, whom people delight to see and hear, who constantly maintain broad benefit, possessing humaneness, compassion, and universal love, whose words do not harm living beings; yet again there are people whose faces are stunted and ugly, whose speech is treacherous and violent, who know only self-benefit and have no consideration for others. Because the former practiced forbearance, they achieved superiority; because the latter had much anger, they brought about evil. If one sees this suffering, how could one not wish to be far from it? Therefore they are exhorted and encouraged to cultivate merit: they should extinguish anger and practice forbearance. How could one let everyone else remain always in superior realms, while I am forever separated from pure conditions? For this reason, one must bravely and vigorously practice. If again there are people whose mental fortitude is sturdy and capable, who have few illnesses, and are constantly able to practice the Way without obstruction; yet again there are people who are emaciated and suffer many afflictions, whose breath and strength are exhausted, whose distress increases whenever they move, resting and sitting in discomfort. Seeing such evil, it is truly fitting to cast it far away. Therefore they are exhorted and encouraged to cultivate merit: they should give medicine and offer timely relief. How can everyone else be constantly free from sickness and collapse, while I am forever burdened with lingering ailment? For this reason, one must bravely and vigorously practice. All matters such as these are truly what should most be encouraged. If they are not exhorted to one another, then students will not be diligent.