[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) › [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123) › 10.138 # 諸經要集 10.138 諸經要集 10.138 - **Language:** Classical Chinese ### [10.138](https://indike.org/pramana/in.bauddha.taisho.2123.10.138) 夫忍行之情猶昧。審的之旨未顯。所以策惰。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。出家懶惰喪於法寶。是以斯那勇猛。諸佛稱揚。迦葉精奇。如來述證。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。道樹枝條彌加枯萃。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。當於此時悔情何及。是故今者。勸諸行人。聞身餘力預備資糧。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。乃至一時一刻。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。恒省三業。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。足得高升。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。又如快馬顧影馳走。不同駑畜加諸杖捶。若不自誡。要假他呵。反憎觸惱。益罪尤深也。 > Now, the sentiment of the practice of patience remains obscure, and its exact purport has not yet been clarified; therefore, indolence is spurred on so that the mind does not slacken. For this reason, a sūtra states: “You monks must be energetically diligent. Now that the sun of wisdom of the Ten Powers has set, you will be covered by ignorance (avidyā).” It also states: “If an icchantika lies like a corpse all day long, to say that they will attain the Way is impossible.” A treatise states: “Being remiss in the household, one loses worldly benefits; being lazy when leaving home, one forfeits the treasure of the Dharma.” Therefore, Śroṇa’s valiant vigor was praised by the Buddhas, and Kāśyapa’s refined excellence was testified to by the Tathāgata. The texts of history say: “Rising early and retiring late, exhausting one’s strength to dedicate oneself—only then is one called a loyal minister, only then is one termed a filial child.” Thus we know that heedlessness and indolence are not esteemed, and diligent toil is never inappropriate. How could one indulge one’s foolish mind and give free rein to haughty wantonness, thereby causing the seeds of the roots of goodness to bloom no longer, and the branches and leaves of the tree of the Way to wither and fade all the more? How much worse when life belongs to the King of Death and one’s name is bound to the nether registries! Suddenly returning to the long night \[of death\], one’s provisions are abruptly cut short; when the nether officials interrogate under torture, with what will one respond? At that moment, how can regret catch up? For this reason, I now exhort all practitioners: while you still have strength left in your body, prepare your provisions in advance! You must constantly examine the three karmas, not letting them 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—examine your three karmas: How many thoughts practice good? How many thoughts practice evil? How many thoughts practice filial piety? How many thoughts practice rebellion? How many thoughts practice revulsion and dispassion toward wealth and sensuality? How many thoughts practice greed and attachment toward wealth and sensuality? How many thoughts practice the roots of goodness of gods and humans? How many thoughts practice the unwholesome karma of the three wretched realms? How many thoughts turn away from fame and the attachment to the self? How many thoughts greedily seek fame and attach to the self? How many thoughts aspire to cultivate the mind transcending the world in the three vehicles? How many thoughts slight the three vehicles and deeply delight in worldly matters? Thus good and evil oppose each other day and night. The practitioner must constantly examine himself, never allowing heedlessness to let him fall into the net of deviance. Constantly reflect upon the three karmas; mutually admonish and encourage, mind and mouth instructing one another. The mind says to the mouth: “You must always speak what is good; do not speak what is not the Dharma.” The mouth in turn says to the mind: “You must contemplate the correct Dharma; do not contemplate what is not the Dharma.” The mind again says to the body: “You must be energetically diligent; do not practice indolence.” In this way, my mind restrains itself, my mouth is cautious of itself, and my body controls itself. Spurring oneself on in this manner, one can surely rise high. Why trouble another to rein one in, rashly giving rise to resentment and hatred? Thus a sūtra states: “If the body performs good, the mouth performs good, and the mind performs good, one is certain to be born in a good destination. If the body performs evil, the mouth performs evil, and the mind performs evil, one is certain to be born in an evil destination.” Furthermore, it is like a swift horse running at the sight of the shadow \[of the whip\], not like a sluggish beast that must be subjected to the lash. If one does not admonish oneself and must rely on another to scold, reacting conversely with hatred and vexation, one’s transgressions will become all the deeper. > — English (machine translation) (machine translation) - [Previous: 10.137](https://indike.org/pramana/in.bauddha.taisho.2123.10.137) - [Next: 10.139](https://indike.org/pramana/in.bauddha.taisho.2123.10.139) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.2123.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2123~en-mt.10.138) — English, machine translation ## Linked texts (1) - [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103.27.74) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2123.10.138](https://indike.org/pramana/in.bauddha.taisho.2123.10.138) · Pramāṇa