諸經要集 9.6

9.6

Now, that to which ultimate principles lead is simply good and evil. When looking at these two paths, their distinction is instantly clear: in the unseen realm, there are sin and merit, suffering and joy; in the manifest realm, there are wisdom and folly, honor and disgrace. Loving honor and hating disgrace, heading toward joy and turning away from suffering—in this, all conscious beings are surely identical. Yet today, people love honor but do not know to emulate the wise; they seek blessing but do not know to avoid calamity. This is like sowing chaff and weeds while expecting to harvest fine grain at the end of the year, or driving a tired, lame nag while hoping to outrun and leave all far behind—is this not delusion? If the instinct of birds, beasts, insects, and plants still knows to take advantage of the wind, rely on dew, hitch a ride on swiftness, and attach to the high so as to accomplish their ends, how much more so for humans—should they not rely on friends to achieve goodness? Therefore, when one relies on a wholesome friend, one preserves one's reputation and accomplishes virtue; when one is intimate with the obtuse and corrupt, one's person is withered and one's reputation is evil. Thus, the foundation of the profound path emerges from high models; the spirit of mutual polishing and refining rests upon our friends. Furthermore, it is like a gadfly that attacks cattle: flying on its own, it reaches at most a hundred paces; but if it attaches to the tail of a luan bird, with one soaring flight it covers ten thousand li. Is this not because its wings skillfully relied upon swiftness? It is likewise for ordinary beings: when drowning and lost, the utmost destination they reach does not exceed humans and devas; but if they rely upon the majestic power of the Great Sage, they ascend high to the ten stages and are born together in the pure realm."