景德傳燈錄 13.46

13.46

作有義事是惺悟心（義謂義理非謂仁義恩義意明。凡所作為先詳利害。須有所以當於道理然後行之。方免同惛醉顛狂之人也。就佛法中有三種義。即可為之。一資益色身之事。謂衣食醫藥房舍等世間義也。二資益法身。謂戒定慧六波羅蜜等第一義也。三弘正法利濟群生也。乃至為法諸餘緣事通世出世也）作無義事是狂亂心（謂凡所作為若不緣上三般事。即名無義也。是狂亂者。且如世間醉人狂人。所往不揀處所。所作不量是非。今既不擇有何義利。但縱情妄念要為即為。故如狂也。上四句述業因也。下四句述受果報云）狂亂隨情念臨終被業牽（既隨妄念欲作即作。不以悟理之智揀擇是非。猶如狂人。故臨終時於業道。被業所引受當來報。故涅槃經云。無明郎主貪愛魔王。役使身心策如僮僕）惺悟不由情臨終能轉業（情中欲作而察理不應即須便止。情中不欲作而照理相應即須便作。但由是非之理。不由愛惡之情。即臨命終時業不能繫。隨意自在。天上人間也。通而言之。但朝暮之間所作。被情塵所牽。即臨終被業所牽而受生。若所作所為由於覺智。不由情塵。即臨終由我自在而受生。不由業也。當知欲驗臨終受生自在不自在。但驗尋常行心於塵境自由不自由）。

"Doing meaningful things is the mind of awakening (here, 'meaningful' refers to reasonable principles, not humaneness, righteousness, kindness, or duty; the sense being made clear is that in whatever one undertakes, one must first examine benefit and harm in detail, having a sound reason that accords with principle before carrying it out, only then avoiding becoming like an intoxicated, mad person. Within the Buddha-Dharma there are three kinds of meaning for which one may act: first, matters that sustain the physical body, referring to worldly meanings such as clothing, food, medicine, and lodgings; second, matters that sustain the Dharma-body, referring to the primary meaning such as the precepts, concentration, wisdom, and the six pāramitās; third, propagating the true Dharma and benefiting all living beings, as well as various other supporting conditions for the Dharma, spanning the mundane and supramundane). Doing meaningless things is the madly confused mind (meaning that whatever one undertakes, if it does not accord with the three things above, it is called meaningless. As for being 'madly confused', take for instance worldly drunks and madmen: where they go, they do not select places; what they do, they do not weigh right and wrong. Now, if one does not choose what has meaning and benefit, but merely indulges emotional, false thoughts, doing whatever one wants to do, one is just like a madman. The preceding four lines describe the karmic cause; the following four lines describe the receiving of retribution). 'Madly confused, one follows emotional thoughts; at the end of life, one is dragged along by karma (since one follows false thoughts and acts as one pleases, not using the wisdom that awakens to principle to discern right from wrong, one is just like a madman. Therefore, at the end of life, on the path of karma, one is drawn along by karma and receives future retribution. Thus the Nirvāṇa Sūtra says: 'Ignorance is the master, craving is the māra-king; they drive the body and mind, spurring them on like servants'). Awakening does not proceed from emotions; at the end of life, one can transform karma (if within one's emotions one desires to act, but upon examining the principle it is inappropriate, one must immediately stop; if within one's emotions one does not desire to act, but upon illuminating the principle it is appropriate, one must immediately act. Acting solely according to the principle of right and wrong, and not according to emotions of liking and disliking, then at the end of life karma cannot bind one; one is sovereign at will, in the heavens or the human realm. Generally speaking, if what one does from morning to evening is dragged by emotional defilements, then at the end of life one is dragged along by karma and takes rebirth. If what one undertakes and does proceeds from awakened wisdom and not from emotional defilements, then at the end of life one takes rebirth through one's own sovereignty, not determined by karma. One should know: if you wish to verify whether at the end of life your receiving of rebirth will be sovereign or not sovereign, just verify whether your ordinary mind's functioning amid sense-objects is free or not free)."