釋門歸敬儀 1.53

1.53

若夫心塵使性，知誰不無？識則無邪，常須節約；若任而縱者，無解脫期。故《經》譬覺賊，《論》示御心，制之一處，無事不辦，豈虛累哉？下凡煩惱，微細難知，麁而易覺，勿過三毒，自毒毒他，深可厭患。貪瞋一發，業構三塗，癡慢為本，故增垢結。是故行人隨有作業，先須執御，預知輕重。今約禮敬之儀，備條過狀，如有失念，即知改革。且自識過尋悔，返淨可期，昏昏任性，徒霑釋種。

As for mental defilements driving one's nature, who is known not to have them? If one is aware, there will be no deviance, yet one must constantly exercise restraint; if one indulges and gives free rein to them, there will be no time of liberation. Therefore the sūtra uses the parable of being alert to thieves, and the treatise shows the harnessing of the mind: subdue it in one place, and there is nothing that cannot be accomplished. How could this be an empty burden? The afflictions of lowly ordinary beings are subtle and difficult to perceive; of those that are coarse and easily noticed, none surpass the three poisons. Poisoning oneself and poisoning others, they are deeply to be loathed and dreaded. Once greed and anger flare up, karma constructs the three paths; with delusion and arrogance as the root, defiled fetters multiply. Therefore, whenever a practitioner undertakes an action, he must first rein it in and know beforehand whether it is light or heavy. Now, taking the rites of taking refuge and veneration, I list the forms of faults in full, so that if there is a loss of mindfulness, one will immediately know to reform. If one recognizes one's faults and promptly repents, a return to purity can be expected; if one acts blindly according to one's whim, one merely bears the name of the Śākya clan in vain.