法華義疏 12.221

12.221

今依《普賢觀經》略明六法：一、在靜處莊嚴道場燒香散華等，二、洗浴內身著淨潔衣，三、六時禮十方佛，法身佛遍一切處，應身佛在淨土，化身佛處於穢土，六時至心禮拜，對十方佛及對普賢懺悔六根罪也。無始已來至此生內，於一一根生六種煩惱：一、見好色生貪，二、見惡色起瞋，三、見不好不惡色起癡，四、見色起斷常等，成諸見外道，五、見有無墮二乘地，六、見色作有所得心成煩惱障。以起此六種煩惱，故起結業，不得離生老病死憂悲苦惱，障菩提心，障於菩薩道及障佛果。一根既爾，五根亦然。深自呵嘖、起重慚愧，於一一根三過對十方佛及普賢說之，請諸佛菩薩慈悲受其懺悔，及請六道眾生受其懺悔。四、於靜處請釋迦為和上，文殊為阿闍梨，彌勒為教授，此三人即是三世佛，釋迦為現在佛，文殊為過去佛，彌勒為當來佛，故請為三師。次請十方佛為證人，十方菩薩為善友，請普賢為懺悔主，於此六師前自受三歸，受三歸竟自受三戒：一、從今身盡未來劫誓息一切惡；二：從今身盡未來劫誓修一切善；三：從今身盡未來劫誓度一切眾生，此三攝一切法皆盡也。五、晝夜讀誦大乘經。六、端坐思惟第一義甚深空法，達此六根如幻如夢從因緣生，因緣生即是寂滅相，寂滅相即是實相，實相即是法身。作此觀時，念念見十方佛法身及普賢菩薩，於一彈指頃能滅百萬億阿僧祇劫生死之罪。

Now, relying on the Meditation on Bodhisattva Samantabhadra Sūtra, I will briefly explain six practices: First, in a quiet place, adorn the ritual arena, burn incense, scatter flowers, and so forth. Second, bathe one's physical body and wear clean clothes. Third, throughout the six periods of the day, pay homage to the Buddhas of the ten directions. The dharmakāya Buddhas are omnipresent everywhere, the saṃbhogakāya Buddhas dwell in pure lands, and the nirmāṇakāya Buddhas reside in impure lands; throughout the six periods of the day, with the utmost sincerity, prostrate, and before the Buddhas of the ten directions as well as before Samantabhadra, repent the sins of the six sense faculties. From beginningless time up to this present life, six kinds of afflictions have arisen at each of the faculties: 1. seeing pleasant forms gives rise to greed; 2. seeing unpleasant forms gives rise to anger; 3. seeing forms that are neither pleasant nor unpleasant gives rise to delusion; 4. seeing forms gives rise to [views of] annihilation, permanence, and so forth, becoming various non-Buddhist views; 5. seeing existence and non-existence causes falling into the level of the two vehicles; 6. seeing forms produces a mind of apprehension, creating the obstacle of afflictions. Because these six kinds of afflictions are produced, fettering karma is thereby generated, so that one cannot escape birth, old age, sickness, death, sorrow, lamentation, suffering, and distress; they obstruct the bodhicitta, obstruct the bodhisattva path, and obstruct the fruit of Buddhahood. Just as it is for one faculty, so it is for the other five faculties. One should deeply rebuke oneself, give rise to profound shame and remorse, and for each faculty declare it three times before the Buddhas of the ten directions and Samantabhadra, entreating the Buddhas and bodhisattvas to mercifully accept one's repentance, and entreating the sentient beings of the six destinies to accept one's repentance. Fourth, in a quiet place, invite Śākyamuni to be the preceptor (upādhyāya), Mañjuśrī to be the ācārya, and Maitreya to be the instructing master. These three persons are precisely the Buddhas of the three periods of time: Śākyamuni is the Buddha of the present, Mañjuśrī is a Buddha of the past, and Maitreya is the Buddha of the future; hence one invites them to be the three masters. Next, invite the Buddhas of the ten directions to be witnesses, the bodhisattvas of the ten directions to be good spiritual friends, and invite Samantabhadra to be the master of repentance. Before these six masters, personally receive the three refuges; having received the three refuges, personally receive the three precepts: 1. from this present body until the end of future kalpas, vow to cease all evil; 2. from this present body until the end of future kalpas, vow to cultivate all good; 3. from this present body until the end of future kalpas, vow to deliver all sentient beings. These three encompass all dharmas exhaustively. Fifth, day and night read and recite Mahāyāna sūtras. Sixth, sit upright and contemplate the profound empty Dharma of the ultimate truth, realizing that these six faculties are like an illusion and like a dream, born from causes and conditions; what is born from causes and conditions is precisely the mark of quiescence and cessation, the mark of quiescence and cessation is precisely the true mark, and the true mark is precisely the dharmakāya. When practicing this contemplation, in thought after thought one sees the dharmakāya of the Buddhas of the ten directions and Bodhisattva Samantabhadra, and in the space of a single snap of the fingers one can extinguish the sins of birth and death spanning a hundred million asamkhyeya kalpas.