[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋門自鏡錄](https://indike.org/pramana/in.bauddha.taisho.2083) › 1.109 # 釋門自鏡錄 1.109 釋門自鏡錄 1.109 - **Language:** Classical Chinese ### [1.109](https://indike.org/pramana/in.bauddha.taisho.2083.1.109) 南齊蕭子良。撰淨住子二十卷。中有檢挍三業門。今略云爾。次復撿挍彌增悚恧。何謂撿挍。我此身從旦至中。從中至暮。從暮至夜。從夜至曉。乃至一時一刻一念一頃。有幾心幾善幾惡。幾心欲摧滅煩惱。幾心欲降伏魔怨。幾心念三寶四諦。幾心念報父母恩育。幾心願代眾生受苦。幾心發念菩薩道意。幾心欲布施持戒。幾心欲忍辱精進。幾心欲禪寂念定。幾心欲顯無相智。幾心欲慈悲救攝。幾心欲廣度五道。幾心欲獎策勸勵行所難行。幾心欲超求勝果辨所難辨。幾心欲捍勞忍苦建立佛法。幾心欲捨身命護持三寶。幾心欲紹繼佛種使不斷絕。幾心欲化諸外道使入正法。幾心念諸聲聞所作已辦。幾心念諸菩薩行地功德。幾心專念求如來智。幾心自念我當作佛。幾心運想緣諸淨剎。幾心發意觀地獄苦。次復撿口。從旦已來次第時刻。已得演說幾句深義。已得披讀幾卷經典。已得理誦幾許文字。已得幾迴歎佛功德。已得幾迴稱菩薩善。已得幾迴稱讚隨喜。次復撿身。如是時刻從旦已來。屈躬俯仰禮佛。幾拜乃至法僧其數多少。已得幾迴掃塔塗地。已得幾迴然燈散華。已得幾迴入佛堂殿。已得圍遶幾十匝。已得幾迴拂除塵垢。已得幾迴整列供具。已得頂戴幾許幢幡。已得焚燒幾許妙香。試作如是撿察故知。會理甚少。違道極多。白淨之業裁不足言。煩惱重障森然滿目。闇蔽轉積解脫何由。若迴世俗語言戲朋聚遊適作此撿挍。惡何由起唯得自救無暇。豈復議及於人。若復不作此撿挍。亦復言我功德不少有許斥善。便自謂人不能作而我能作人。不能行而我能行。若作如是撿挍者。便可立知善惡淺深輕重多少。如來大悲愍念眾生。欲令遠苦得安隱樂故。闡無量法門。開人天正路。而觸念違經歷心背律。書禮箴誡棄捨不從。順惡逆善念念增盛。而欲以纖毫微福望免大苦。豈得免乎。今撿挍已畢。實知惡重丘山善輕毛髮。便應各各責心口相訓。心語於口。汝常言法。莫說非法。口還語心。汝常思法。莫思非法。心復語身。汝勤行法。莫行非法。如是我心自制我口。我口自制我心。我心自制我形。我形隨順我口。更相制勤。豈不為美。何復勞他心口。制我心口。若勞他心口。制我心口者。我寧不自愧我心口乎。 > Xiao Ziliang of the Southern Qi composed the Jingzhu zi in twenty fascicles. Within it is a section on 'Examination and Reflection on the Three Modes of Action.' Now it is briefly stated as follows: 'Next, one should again practice examination and reflection, which will increasingly arouse awe and shame. What is called examination and reflection? From dawn to noon, from noon to dusk, from dusk to night, from night to daybreak, and even within a single hour, a single moment, a single thought, or a brief instant, how many minds, how many good, and how many evil thoughts does this body of mine have? How many minds wish to crush and extinguish afflictions? How many minds wish to subdue the assaults of Māra? How many minds mindful of the Three Jewels and the Four Noble Truths? How many minds mindful of repaying the kindness and nurture of parents? How many minds vow to take on suffering in place of sentient beings? How many minds generate the aspiration for the Bodhisattva Path? How many minds wish to practice giving and keep the precepts? How many minds wish to practice patience and vigor? How many minds wish for dhyāna-stillness and mindful concentration? How many minds wish to manifest the wisdom of signlessness? How many minds wish to rescue and gather in beings with kindness and compassion? How many minds wish to broadly ferry across the five destinies? How many minds wish to encourage and urge oneself to practice what is hard to practice? How many minds wish to transcendently seek supreme fruits and distinguish what is hard to distinguish? How many minds wish to withstand fatigue and endure suffering to establish the Buddha's Dharma? How many minds wish to renounce life and limb to protect and maintain the Three Jewels? How many minds wish to continue the lineage of the Buddha's seed so that it will not be severed? How many minds wish to transform non-Buddhists and cause them to enter the true Dharma? How many minds are mindful that all the śrāvakas have already completed what was to be done? How many minds are mindful of the merits of the stages of practice of all the bodhisattvas? How many minds are single-mindedly mindful in seeking the Tathāgata's wisdom? How many minds reflect, "I shall become a Buddha"? How many minds direct contemplation to focus on the pure lands? How many minds arouse thoughts contemplating the sufferings of the hells? Next, examine the mouth: in the successive moments since dawn, how many phrases of profound meaning have I been able to explain? How many rolls of the scriptures have I been able to open and read? How many written words have I been able to recite with comprehension? How many times have I praised the Buddha's merit? How many times have I acclaimed the virtues of the bodhisattvas? How many times have I offered praise and rejoiced in merit? Next, examine the body: in the moments since dawn, bowing and bending to pay homage to the Buddha, how many prostrations \[have I made\], and likewise how many to the Dharma and Saṃgha? How many times have I swept the stūpa and plastered the ground? How many times have I lit lamps and scattered flowers? How many times have I entered the Buddha hall and sanctuary? How many tens of circuits have I circumambulated? How many times have I swept away dust and defilement? How many times have I arranged the offering utensils? How many banners have I held up? How many fine fragrances have I burned? If one tries to conduct such an examination and scrutiny, one will know that accord with principle is exceedingly little, and transgression of the Way is exceedingly much. The pure white karma is scarcely worth mentioning; heavy obstacles of affliction loom dense and fill the sight. With dark obscurations continually accumulating, from where can liberation come? If one turns away from secular speech, playful companions, gathering and sporting to engage in this examination and reflection, how could evil arise? One would only find no time even to save oneself, so how could one ever discuss others? If one does not engage in this examination and reflection, one will also say, "My merit is not small; I have such-and-such virtues," and will presume, "What others cannot do, I can do; what others cannot practice, I can practice." If one engages in this examination and reflection, one can instantly know the depth and shallowness, the weight and lightness, the amount and scarcity of good and evil. The Tathāgata, in his great compassion, is mindful of sentient beings; wishing to make them stay far from suffering and attain safe, tranquil happiness, he expounded immeasurable Dharma gates and opened the true path to human and heavenly realms. Yet with every thought one transgresses the scriptures, and with every mind-state one violates the Vinaya, abandoning and refusing to follow the books of rites and admonitions. Yielding to evil and resisting good, this increases and flourishes from thought to thought; yet hoping to escape great suffering by means of a tiny, hair-like shred of merit—how could one escape? Now that the examination and reflection are complete, truly knowing that evil is as heavy as hills and mountains while good is as light as a strand of hair, each person ought to rebuke the mind and mouth to instruct each other. The mind speaks to the mouth: "Always speak the Dharma; do not speak what is not the Dharma." The mouth in turn speaks to the mind: "Always contemplate the Dharma; do not contemplate what is not the Dharma." The mind speaks again to the body: "Diligently practice the Dharma; do not practice what is not the Dharma." In this way my mind curbs my mouth, my mouth curbs my mind, my mind curbs my physical form, and my physical form accords with my mouth. Restraining and spurring each other on—is this not excellent? Why trouble the minds and mouths of others to curb my own mind and mouth? If I trouble the minds and mouths of others to curb my own mind and mouth, how could I not feel ashamed before my own mind and mouth?' > — English (machine translation) (machine translation) - [Previous: 1.108](https://indike.org/pramana/in.bauddha.taisho.2083.1.108) - [Next: 1.110](https://indike.org/pramana/in.bauddha.taisho.2083.1.110) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2083.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2083~en-mt.1.109) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2083.1.109](https://indike.org/pramana/in.bauddha.taisho.2083.1.109) · Pramāṇa