佛祖統紀 50.37

50.37

知白汝知（師字知白）日之所為。害善之法偏宜遠之（諸惡莫作）。損惡之道益其用之（眾善奉行）。口無自伐。心無自欺。勿抱內蠹（包藏無良如木有蠹）。勿揚外儀（詐現威儀徒增我慢）。欲人之譽畜己之私。殺義之始陷禍之基（求虛譽著滅於義。藏己私著蹈於禍）。自持其德必有餘譏。自務其達必有餘非（務德未充而自惟。故人多譏之。了達未至而自務。故人多非之）。眷屬集樹汝宜去之。利養毛繩汝宜畏之（近於眷屬則多惱。當用一術全身遠害。利於供養則多貪。如毛繩縛身入水愈急）。自行之際擇而思之。懲惡之餘何則是宜（欲從自行當須擇思。恐墮二乘也。既知徵惡。何法願求大乘也。立此質問。委在下文可見）。清香一炷紅蓮數枝。口勿輟誦意勿他思（常讀淨土經唯存淨土境）。安禪禮像其則勿虧（專修觀佛三昧。專禮阿彌陀佛）。量衣節食其志勿移造世文筆如佛誡之。說人長短如法謹之。從對賓侶口勿多辭。頻驚光景坐勿銷時（寸陰是競）。芭蕉虛質非汝久期（身實危脆）。蓮華淨土是汝真歸（由前禪誦禮念功。即得往生安樂剎）。俾夜作晝勤而行之（心心無間。念念往生。所謂無以睡眠一生空過）。

"Zhibai, you know— (The master's courtesy name was Zhibai) / What is done each day: / Methods that harm the good are especially to be avoided; (Do no evil) / Ways that diminish evil should be increasingly employed. (Practice all good) / Let not the mouth boast of oneself; / Let not the mind deceive oneself. / Do not harbor inward rot; (Harboring unwholesomeness is like wood having rot) / Do not flaunt outward demeanor. (Feigning majestic demeanor merely increases pride) / Coveting the praise of others while harboring selfish desires / Is the beginning of slaying righteousness and the foundation of courting calamity. (Seeking empty praise extinguishes righteousness; hiding selfish desires leads into disaster) / Self-satisfaction in one's own virtue will surely invite surplus ridicule; / Self-absorption in one's attainments will surely bring surplus criticism. (Self-satisfaction before virtuous cultivation is complete invites ridicule; striving for attainments before reaching realization brings criticism) / Where kin gather like trees, you should depart; / The hair-rope of material gain you should fear. (Closeness to kin brings much distress; one should use a skillful method to keep one's person whole and distant from harm. Greed for offerings binds like a hair-rope, sinking one faster into the water) / In the midst of personal practice, discern and reflect: / After checking evil, what is appropriate? (Wishing to pursue personal practice requires discerning reflection, lest one fall into the Two Vehicles. Having checked evil, by what method does one aspire to the Mahāyāna? Raising this inquiry is explained below) / A stick of pure incense, several stems of red lotus; / Let not the mouth cease chanting, nor the mind contemplate anything else. (Constantly read Pure Land sutras and focus solely on the Pure Land realm) / Peaceful meditation and bowing before the images—let the rules not lapse; (Focus exclusively on cultivating the Buddha-contemplation samādhi, and bow solely to Amitābha Buddha) / Moderate your clothing and food; do not waver in your resolve. / In composing worldly literature, proceed as if restrained by the Buddha's precepts; / In speaking of others' merits and faults, be cautious according to the Dharma. / When facing guests and companions, let not the mouth utter many words. / Frequently be alarmed by the passing of time; do not sit wasting the hours. (Strive for every inch of time) / The plantain's hollow form is not your lasting home; (The body is truly fragile and perishable) / The lotus Pure Land is your true destination! (Through the prior merit of meditation, chanting, and bowing, one attains rebirth in the Land of Peace and Bliss) / Turn night into day, and diligently practice it!" (Thought after thought without interruption, mindfulness after mindfulness aspiring for rebirth; do not let a lifetime pass in vain in sleep)