[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 83.6 # 法苑珠林 83.6 法苑珠林 83.6 - **Language:** Classical Chinese ### [83.6](https://indike.org/pramana/in.bauddha.taisho.2122.83.6) 夫忍行之情猶昧。審的之旨未顯。所以策墮令心不懈。是故經曰。汝等比丘。當勤精進。十力慧日既已潛沒。汝等當為無明所覆。又言。闡提之人屍臥終日。當言成道無有是處。釋論云。在家懈怠失於俗利。出家懶墮喪於法寶。是以斯那勇猛諸佛稱揚。迦葉精奇如來述讚。書云。夙興夜寐。竭力致身。乃曰忠臣。方稱孝子。故知放逸懈怠之所不尚。精進劬勞無時不可。豈得恣其愚懷縱情憍蕩。致使善根種子不復開敷。道樹枝條彌加枯瘁。況復命屬死王名繫幽府。奄歸長夜頓罷資糧。冥曹拷問將何酬答。當於此時悔恨何及。是故令者勸諸行人。聞身餘力預備前糧。常須檢校三業。勿令違於六時。每於晝夜。從旦至中。從中至暮。從暮至夜。從夜至曉。乃至一時一剋。一念一剎那。檢校三業。幾心行善。幾心行惡。幾心行孝。幾心行逆。幾心行厭離財色心。幾心行貪著財色心。幾心行人天善根業。幾心行三塗不善業。幾心厭離名聞著我心。幾心貪求名聞著我心。幾心欣修三乘出世心。幾心輕慢三乘深樂世間心。如是善惡日夜相違。行者常須檢校勿令放逸墮於邪網。常省三業遞相誡勗。心口相訓。心語口言。汝常說善莫說非法。口還語心。汝思正法莫思非法。心復語身。汝勤精進莫行懈怠。如是我心自制我口自慎我身自禁。如是自策足得高昇。何勞他控橫起怨憎。故經曰。身行善口行善意行善。定生善道。身行惡口行惡意行惡。定生惡趣。又如駃騠顧影馳走不同駑畜加諸杖捶。若不自誡要假他呵。反增觸惱益罪尤深也。 > Now, the sentiment of practicing patience is still obscure, and its precise purport has not yet been clarified; therefore we spur on laxity so that the mind does not slacken. For this reason the sūtra says: "You monks should be diligent and vigorous. The sun of wisdom of the Ten Powers having already set, you will be covered by ignorance." It also says: "When an icchantika lies like a corpse all day long, to say that he will accomplish the Way is impossible." The Treatise says: "For the householder, laziness causes the loss of worldly benefits; for the monastic, laxity causes the forfeit of the Dharma jewel." Thus was Śroṇa's courage extolled by the Buddhas, and Kāśyapa's exquisite dedication praised by the Tathāgata. The Book says: "Rising early and going to sleep late, exhausting one's strength in devotion to duty: only then is one called a loyal minister, only thus is one praised as a filial son." Hence we know that negligence and laziness are not valued, while diligence and hard toil are suitable at all times. How could one indulge one's foolish thoughts and give free rein to arrogance and dissipation, causing the seeds of good roots to bloom no more and the branches of the Bodhi-tree to become ever more withered? How much more so when one's life belongs to the King of Death and one's name is bound to the nether realms: suddenly returning to the long night and abruptly depleted of provisions, how will one answer the interrogations of the underworld tribunals? When that time comes, how could regret avail? Therefore, practitioners are now exhorted: while you still have remaining bodily strength, prepare provisions for what lies ahead. You must constantly inspect your three actions (trividhadvāra) and not allow them to violate the six periods of the day. Every day and night—from dawn to noon, from noon to dusk, from dusk to night, from night to dawn, down to a single hour, a single moment, a single thought, a single kṣaṇa—inspect the three actions: How many minds cultivate good? How many minds cultivate evil? How many minds cultivate filial piety? How many minds cultivate rebellion? How many minds cultivate revulsion and detachment from wealth and sex? How many minds cultivate greedy attachment to wealth and sex? How many minds cultivate the karma of good roots for humans and devas? How many minds cultivate the unwholesome karma of the three destinies? How many minds cultivate revulsion and detachment from renown and attachment to the self? How many minds cultivate greedy seeking of renown and attachment to the self? How many minds joyfully cultivate the world-transcending mind of the three vehicles? How many minds show contempt for the three vehicles and take deep pleasure in the world? As good and evil thus conflict day and night, the practitioner must constantly examine himself and not allow negligence to let him fall into the net of heresy. Constantly examine the three actions, mutually warning and exhorting them, with mind and mouth mutually admonishing each other: the mind says to the mouth, 'Always speak good and do not speak what is contrary to Dharma'; the mouth replies to the mind, 'Contemplate the true Dharma and do not contemplate what is contrary to Dharma'; the mind further says to the body, 'Be diligent and vigorous, and do not practice laziness.' In this way, my mind restrains itself, my mouth guards itself, and my body controls itself. Spurring oneself on in this manner, one will surely attain high elevation; why trouble others to rein one in and give rise to pointless resentment? Therefore the sūtra says: 'If the body does good, the mouth does good, and the mind does good, one will definitely be born in good destinies. If the body does evil, the mouth does evil, and the mind does evil, one will definitely be born in bad destinies.' Moreover, it is like a fine steed that gallops at the sight of a shadow, unlike an inferior draft animal that requires the application of whips and beatings. If one does not admonish oneself and must rely on the scolding of others, it will instead increase annoyance and multiply offenses all the more. > — English (machine translation) (machine translation) - [Previous: 83.5](https://indike.org/pramana/in.bauddha.taisho.2122.83.5) - [Next: 83.7](https://indike.org/pramana/in.bauddha.taisho.2122.83.7) - [Up: 83](https://indike.org/pramana/in.bauddha.taisho.2122.83) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.83.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.83.6](https://indike.org/pramana/in.bauddha.taisho.2122.83.6) · Pramāṇa