念佛鏡 2.66

2.66

「第二、口業，不得飲酒、食肉及五辛、糟醋、酒酵、[麩-夫+少]麵、乳酪、酥、密、粳糯世間上味飯食。如是等食，縱逢大饑，寧當忍饑即死，更不再食。殺、盜、婬、妄語、嫉妬語、嗔恚語、我慢語、欺凌語、怨恨語、疑謗語、求財語、兩舌語、說他人長短鬪亂語、諂曲語、毀呰愚癡語、惡呪語如是等語，若欲說時無有盡期。但是聞人善、惡言語，皆不得說，此是無盡、無益，鬪諍語多著魔，亦令人病發。若不再說，與佛教相應，不勞讀經書，唯加念佛，行、住、坐、臥不礙生活，聲聲不絕，念佛不移，唯急喚大作聲，復須分明道字，此教猶如小兒喚母，急急不得散。外去惡緣，此是定心。坐禪念佛定。各有多門道、俗，但得心清淨，不問男女、貴賤，唯取信敬、孝養之人，但能皆得病苦消滅，道業成就。以是義故，六方諸佛出廣長舌相，證明不虛。又云：『能信、專念不捨之人，一切諸佛共所護念。』此是《彌陀經》文，現在流行，處處不絕。

"Second, concerning karmic actions of speech: one must not drink alcohol, eat meat, the five pungent roots, wine dregs, vinegar, yeast, roasted flour, milk curds, butter, honey, non-glutinous and glutinous rice, or delicious foods of the world. Even when encountering great famine, with regard to such foods one should rather endure hunger and die than ever eat them again. Killing, stealing, sexual misconduct, lying, speaking out of jealousy, speaking out of anger, speaking out of arrogance, bullying speech, speech of grievance and hatred, speech of doubt and slander, speech seeking wealth, double-tongued speech, speech talking about others' faults to cause conflict, flattering speech, speech deriding others as foolish, evil spells—if one were to speak such words, there would be no end. Whenever hearing words of good or evil from others, one must never speak of them, for this is endless and useless; contentious speech often brings demonic influence and also causes illness to arise. If one never speaks them again, one accords with the Buddha's teachings; then without laboring to read the scriptures and books, one simply applies oneself to buddhānusmṛti. Whether walking, standing, sitting, or lying down, it does not impede one's daily life; voice after voice without interruption, buddhānusmṛti without deviation. One must only urgently call out with a loud voice, and must distinctly articulate the words. This teaching is just like a small child calling its mother, urgently and intensely, without scattering. Externally setting aside evil conditions—this is the concentrated mind. Sitting in meditation and buddhānusmṛti-samādhi. There are many approaches for the monastic and the laity; as long as the mind attains purity, regardless of male or female, noble or base, accepting only those of faith, reverence, and filial devotion, they will all be able to eliminate illness and suffering and accomplish the path. For this reason, the Buddhas of the six directions extended their broad and long tongues to testify that it is not false. It also says: 'Those who can believe and practice mindful recitation single-mindedly without abandoning it are protected and kept in mind by all Buddhas.' This is a passage from the Amitābha-sūtra, currently circulating and continuous everywhere.