佛遺教經論疏節要 1.396

1.396

勤行者，示現常修。山間等，示無事處。凡有五處，皆遠憒鬧。念所受法者，示修真實，無二念故。勿令忘失者，令修現前故。精進修之者，以方便修故。無為空死者，於相似法處蘇息，遠離上上心故。此謂愛著內凡，故於一生不能入聖，名為空死。此誡頂墮人也。後致有悔者，於晚時自知有餘，悔不及事故，謂臨終方悔者也。先民有言：臨死修善，於計已晚。智者云：有鄴洛禪師，名播河海，住則四方雲仰、動則百千成群，殷殷轟轟，於世有何利益？臨終皆悔也。

'Practicing diligently' indicates constant cultivation. 'Mountain ravines' and so forth indicate unoccupied places. There are five places in all, all of which are far from noisy distractions. 'Keep in mind the Dharma you have received' indicates the cultivation of the real, because there is no second thought. 'Not letting it be forgotten' is to make cultivation manifest. 'Exert yourselves in vigorous cultivation' is to cultivate through skillful means. 'Do not die in vain' means resting content in proximate dharmas and staying away from the supreme mind. This refers to being attached to the stage of inner ordinary persons so that within one lifetime one cannot enter the noble state; this is called dying in vain. This is an admonition to those who fall from the summit [stage]. 'Only to have regrets afterward' means that at a late hour one knows for oneself that there is remainder, regretting when it is too late, which refers to regretting only when facing death. The ancients said: To cultivate good deeds when facing death is already too late a strategy. Zhiyi said: 'There were Dhyāna masters in Ye and Luoyang whose fame spread across rivers and seas; when they stayed, clouds of people from all directions looked up to them; when they moved, they were accompanied by crowds in hundreds and thousands, clamorous and booming. What benefit did they bring to the world? When facing death, all of them had regrets.'