翻譯名義集 5.40

5.40

【陀摩】秦言善。《大品》陀字門，諸法善心生故，亦施相故。論曰：「即知一切法善相。」《華嚴》唱柁（輕呼）字門，名不退轉方便。疏云：「悟一切法，調伏寂靜，真如平等，無分別故，方為不退轉方便。」南山云：「策勤三業，修習戒行。有善起護，名之為作；作而無犯，稱之曰持。」《音義指歸》云：「持者，執也。執持所受之法，猶若捧珠執玉也。犯者，干也。謂干犯所受之法，略無護惜，如珠落玉墮也。善者，順也。」《起信》云：「以知法性體無慳貪故，隨順修行檀波羅蜜；以知法性無染，離五欲過，隨順修行尸波羅蜜；乃至以知法性體明，離無明故，隨順修行般若波羅蜜。」以善是順義，積善之家，必有餘慶。故太戊之時，桑穀生朝，一暮大如栱，王懼。伊陟曰：「臣聞妖不勝德，帝德有闕。」太戊從，而桑穀枯死，殷道中興。積不善之家，必有餘殃。故帝辛之時，有雀生烏，在城之隅。太史占曰：「以小生大，國家必昌。」帝辛驕暴，不修善政，殷國遂亡。經云：「勿謂小罪以為無殃，水滴雖微，漸盈大器。」然或執自然之道，專非報應之說，蓋為善而召禍，此亦多矣！為惡以致福，斯不少焉！故《佛名經》云：「行善者觸事轗軻，行惡者是事諧偶。」致使世間愚人，謂之善惡不分。如堯帝德化而值洪水，湯王善政而遭久亢，閔損行孝以家貧，顏回修仁而壽夭。遂謂貴賤自因命致，愚智盡由天賦，妍醜本出自然，貧富非是業感。乃曰：「誰尖荊棘畫禽獸？誰鑿江海與川源？暴風卒起還自止，萬物須知是自然。」不省聲和響順，奚曉影直形端；不了三種之報差殊，焉悟萬劫之行有異？故云：「行惡得樂，為惡未熟，至其惡熟，自見受苦。修善遇苦，為善未熟，至其善熟，自見受樂。」故《大涅槃經》明三種報：一，順現報。明主孝慈訓世，則祥雲布，壽星現。仁君恩德及物，則醴泉涌，嘉苗秀。善既有徵，惡亦可驗。樵客指熊而臂落，酒客啖䏑以皮穿。二，順生報。今世雖行善惡之因，次生方受苦樂之果。缾沙轉報於四天，有相改生於六欲。三，順後報。因造今身，報終後世。伽吒七反而享餘慶，那律久劫以受遠福。此三種報，皆名定業。又《涅槃》云：「未入我法，名決定業；若入我法，則不決定。」《大品》云：「菩薩行般若故，所有重罪，現世輕受。」《智論》釋云：「又如王子雖作重罪，以輕罰除之，以是王種中生故。菩薩亦如是，能行般若得實智慧故，即入佛種中生，雖有重罪，云何重受？」《青龍疏》云：「不定有三：謂時定報不定，報定時不定，時報俱不定。此中所轉，是第二句。何者？由報定故，轉重令輕。由時不定故，墮惡道業，人間現受。其餘二句，一切都滅。」是故釋氏，指虛空世界，悉我自心。考善惡報應，皆我自業。則知三界循環，斯皆妄識；四生磐泊，並是惑心。故古德云：「皆本一心，而貫諸法。」

[Dharma (dhama)] In the language of Qin, it means "good." The syllable dha door in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra means that good thoughts arise with regard to all dharmas, and also means the marks of giving. The Mahāprajñāpāramitopadeśa says: "One immediately knows the good marks of all dharmas." In the Avataṃsaka Sūtra, chanting the syllable dha (pronounced lightly) door is named "the expedient means of non-retrogression." The Commentary says: "Awakening to all dharmas as tamed, tranquil, of equal suchness, and non-conceptual—only then does it become the expedient means of non-retrogression." Master Nanshan says: "Urgently spurring the three karmas, one cultivates the practice of the precepts. Giving rise to protection when goodness arises is called 'performance'; performing without transgressing is called 'maintenance'." The Yinyi zhigui says: "'Holding' means grasping. Grasping and maintaining the dharma received is just like holding a pearl or grasping jade. 'Transgressing' means violating. It refers to violating the received dharma without any cherishing protection, like a pearl falling or jade dropping. 'Good' means 'in accordance with'." The Awakening of Faith says: "Because one knows that the essence of the dharmatā is free from stinginess and greed, one accords with it and cultivates the dāna-pāramitā; because one knows that the dharmatā is undefiled and free from the faults of the five desires, one accords with it and cultivates the śīla-pāramitā; up to, because one knows that the essence of the dharmatā is luminous and free from ignorance, one accords with it and cultivates the prajñā-pāramitā." Since "good" carries the meaning of accord, "a family that accumulates good deeds will surely have surplus blessings." Therefore, during the reign of Taiwu, mulberry and paper mulberry trees sprouted in the court, growing as thick as a pillar overnight; the king was afraid. Yizhi said: "Your servant has heard that portents cannot surpass virtue; the Emperor's virtue must have deficiencies." Taiwu complied, and the mulberry and paper mulberry withered and died, bringing about the mid-dynasty revival of the Yin. "A family that accumulates unwholesome deeds will surely have surplus disaster." Therefore, during the reign of Emperor Xin, a sparrow gave birth to a crow in a corner of the city wall. The Grand Astrologer divined: "The small giving birth to the large means the state will surely flourish." Emperor Xin was arrogant and tyrannical, refusing to practice good governance, and the Yin state subsequently fell. A sūtra says: "Do not think a small sin brings no disaster; though drops of water are minute, they gradually fill a large vessel." However, some cling to the way of nature and solely deny the doctrine of retribution. For doing good and meeting with calamity is indeed frequent, while doing evil and attaining good fortune is by no means rare! Thus the Foming jing says: "Those who do good encounter frustration in all matters, while those who do evil find everything goes smoothly." This causes foolish people in the world to claim that good and evil are indistinguishable. For instance, Emperor Yao transformed others with virtue yet met with the great flood; King Tang had good governance yet suffered prolonged drought; Min Sun practiced filial piety yet lived in poverty; Yan Hui cultivated benevolence yet died young. Consequently, people claim that nobility and baseness are entirely due to destiny, foolishness and wisdom are solely bestowed by Heaven, beauty and ugliness originally arise from nature, and poverty and wealth are not induced by karma. They say: "Who sharpened the brambles and painted the birds and beasts? Who carved the rivers and oceans, the streams and sources? A violent wind suddenly arises and ceases of itself; you should know that the myriad things are merely natural." Failing to reflect that a harmonious sound brings an accordant echo, how could they understand that a straight shadow comes from an upright form? Failing to comprehend the differences among the three kinds of retribution, how could they awaken to the distinction in practices spanning myriad kalpas? Therefore it is said: "If one who does evil attains joy, the evil has not yet matured; when the evil matures, he will personally experience suffering. If one who cultivates good encounters suffering, the good has not yet matured; when the good matures, he will personally experience joy." Thus the Mahāparinirvāṇa Sūtra clarifies three kinds of retribution: First, retribution experienced in the present life. When an enlightened ruler instructs the world with filial piety and compassion, auspicious clouds spread and the Longevity Star appears. When a benevolent lord's grace reaches all things, sweet springs gush forth and fine crops flourish. Since good has its proofs, evil is also verifiable: a woodcutter pointed out a bear and his arm fell off; a drinker ate meat balls and his skin was pierced. Second, retribution experienced in the next birth. Though the causes of good or evil are performed in this life, the results of suffering or joy are only experienced in the next life: King Bimbisāra transformed his retribution into the four heavens, and Youxiang was reborn into the six desire heavens. Third, retribution experienced in subsequent lives. The causes are made in this body, but the retribution concludes in future lives: Ghaṭa traversed seven cycles to enjoy surplus blessings, and Aniruddha enjoyed remote blessings for long kalpas. These three kinds of retribution are all called determinate karma. Furthermore, the Nirvāṇa Sūtra says: "Before entering my Dharma, it is called determinate karma; if one enters my Dharma, then it is indeterminate." The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "Because a bodhisattva practices prajñā, all heavy sins are experienced lightly in the present life." The Mahāprajñāpāramitopadeśa explains: "Also, just as a prince, though committing a heavy crime, has it eliminated with a light punishment because he was born into the royal lineage, so too is a bodhisattva: because he can practice prajñā and attain true wisdom, he enters into birth within the Buddha's lineage; though he has heavy sins, why should he experience them heavily?" The Qinglong Commentary says: "There are three indeterminate cases: time is determinate but retribution is indeterminate; retribution is determinate but time is indeterminate; and both time and retribution are indeterminate. What is transformed here is the second proposition. Why? Because retribution is determinate, the heavy is turned into the light. Because time is indeterminate, karma destined for the evil paths is experienced presently among humans. As for the other two propositions, all are completely extinguished." Therefore, the Buddhists point out that the empty space and the worlds are entirely our own mind. Examining good and evil retribution, all is our own karma. Thus we know that the cycle of the three realms is entirely delusional consciousness; the sprawling persistence of the four kinds of birth is all the mind of confusion. Hence the ancient masters of virtue said: "All are rooted in the one mind, which penetrates all dharmas."