[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 78.17 # 大方廣佛華嚴經隨疏演義鈔 78.17 大方廣佛華嚴經隨疏演義鈔 78.17 - **Language:** Classical Chinese ### [78.17](https://indike.org/pramana/in.bauddha.taisho.1736.78.17) 疏「次起十種」下，二顯能治之藥。彼云「今欲懺悔，應當逆此罪流，用十種心翻除惡法。」先正信因果決定孱然。業種雖久久不敗亡，終無自作他人受果，精識善惡不生疑惑，是為深信，翻破一闡提心。「二自媿剋責」，鄙極罪人無羞無恥，習畜生法棄捨白淨第一莊嚴。咄哉無鉤造斯重罪，天見我屏罪，是故慚天；人見我顯罪，是故愧人。以此翻破無慚無愧心。「三怖畏惡道」，人命無常，一息不追千載長往，幽途綿邈無有資糧，苦海悠深船筏安寄？聖賢呵棄無所恃怙，年事稍去風刀不奢，豈可晏然坐待酸痛？譬如野干失耳尾牙，詐眠望脫，忽聞斷頭心大驚怖。遭生老病尚不為急，死事不奢那得不怖？怖心起時如履湯火，六塵五欲不暇貪染，如阿育王弟坐於御床希大帝王，聞旃陀羅朝朝振鈴，一日已盡六日當死。雖有五欲，無一念愛行者。怖畏苦到，懺悔不惜身命，如野干決死，絕無所思念，如彼怖王。以此翻破不畏惡道心。四當發露「不覆瑕疵」，賊毒惡草急須除之，根露條枯源流傾竭。若覆藏罪，是不良人。迦葉頭陀令大眾中發露，方等令向一人發露。其餘行法，但以實心向佛像前自求改革，如隱處有癰，覆諱不治則致於死。以此翻破覆藏罪心也。「五斷相續心」者，一懺已後更不復作。若懺悔已更作者，如王法初犯得輕，若更作則重。初入道場罪則易滅，更作難除。若能吐之，云何更噉？以此翻破常念惡事心。「六發菩提心」者，昔自安危人遍惱一切境，今廣起兼濟，遍至虛空界利益於他。以此翻破一切處起惡心也。「七修功補過」者，昔三業造罪不計晝夜，今善身口意策勵不休，匪移山岳，安填江海？以此翻破縱恣三業之心。八守護正法者，昔自滅善亦滅他善，不自隨喜亦不喜他，今守護諸善方便增廣不令斷絕。《勝鬘經》云「守護正法、攝受正法，最為第一。」翻破無隨喜心。今疏但云「隨喜他善」者，取意對上耳。「九念十方佛」者，昔親狎惡友，信受其言。今念十方佛，念無等慈作不請友，念無等智作大導師。翻破順惡友心。「十觀罪性空」者，了達貪欲嗔癡之心皆是寂靜門。何以故？貪嗔若起，在何處住？知此貪嗔住於妄念，妄念住於顛倒，顛倒住於身見，身見住於我見，我見則無住處。十方諦求我不可得，我心自空，罪福無主。深達罪福相，遍照於十方。今此空慧與心相應，如日出時朝露皆失。一切諸心皆是寂靜門，樂寂靜故。以此翻破無明昏暗。是為十種懺悔，順涅槃道、逆生死流，能滅四重五逆之過。若不解此十心，全不識是非，云何懺悔？設入道場，徒為苦行，終無大益。《涅槃》云「若言勤修苦行是大涅槃近因緣者，無有是處。」即斯意也。是名懺悔事中除滅重罪。彼止觀中更有別懺悔。見罪亦有十心，翻破前十，而皆約觀行。別歷十心大意，觀罪性空中意與下經文同，不能繁引。其中釋文，此疏不廣，及下釋經皆已暗用。今皆併引，使知來處，亦分疏中主客之言。疏「向以起心之次第」者，從微至著故。翻破則從麁至細，謂先起信心、次生慚愧等。如垢衣受垢，先微後著。若洗濯時，先去麁垢，後除細垢。言「此中則以勝劣為言故」者，謂菩提最勝等故。 > From the commentary's "Next, giving rise to the ten kinds \[of minds\]" below: second, revealing the medicine capable of curing it. That \[text\] says: "Now wishing to repent, one should reverse this stream of transgressions and use ten kinds of minds to overturn and eradicate evil dharmas." First, upright faith in cause and effect is decisively and clearly established. Although karmic seeds remain for a long, long time without decay or destruction, never does one create them oneself and another receive the fruit; thoroughly discerning good and evil without giving rise to doubt—this is deep faith, which overturns and shatters the mind of the icchantika. "Second, having shame and reproaching oneself": the most degraded of transgressors has neither shame nor conscience, practicing the ways of beasts and casting aside the supreme adornment of pure white dharmas. Alas, unrestrained, creating these heavy sins! Heaven sees my hidden sins, therefore I feel shame before Heaven; humans see my manifest sins, therefore I feel conscience before humans. With this one overturns and shatters the shameless and conscienceless mind. "Third, dreading the evil destinies": human life is impermanent; once a single breath fails to return, one is gone forever for a thousand ages. The murky road stretches far and wide with no provisions; the bitter ocean is deeply extensive, where can a boat or raft be moored? Sages and worthies scold and cast one aside, leaving nothing to rely upon. As years slip away, the wind-knife is not lenient—how could one sit calmly awaiting anguish? For example, like a jackal that has lost its ears, tail, and teeth, feigning sleep hoping to escape, but suddenly hearing that its head is to be cut off, its heart is seized with great terror. Encountering birth, old age, and sickness is not yet urgent; the matter of death is not lenient, so how could one not be terrified? When the fearful mind arises, it is like walking on boiling water and fire; one has no leisure to covet the six sensory objects and five desires. Just as King Aśoka's younger brother sat on the royal throne aspiring to be a great emperor, but heard the caṇḍāla shake the bell every morning: one day is now over, in six days you shall die. Although he had the five desires, not a single thought of lust arose in the practitioner. Terror and suffering having arrived, repenting without begrudging life and limb, like the jackal facing certain death with nothing else in mind, like that prince terrified of the king. With this one overturns and shatters the mind that does not fear the evil destinies. Fourth, one must confess, "not concealing defects": bandit's poison and evil weeds must be eradicated swiftly; once roots are exposed and branches wither, the source and stream are drained away. If one conceals sins, one is a wicked person. The dhūta Kāśyapa required confession amidst the great assembly; the vaipulya \[repentance\] requires confession before a single person. As for other practices, one simply with a sincere mind seeks reform before a buddha image; like an ulcer in a secret place, if one conceals and ignores it without treating it, it leads to death. With this one overturns and shatters the mind that conceals sins. "Fifth, cutting off the continuous mind": having repented once, one never commits it again. If after repenting one commits it again, it is like the royal law where a first offense receives a light penalty, but if committed again, it is severe. Upon first entering the sanctuary, sins are easily extinguished; if committed again, they are difficult to remove. If one is able to vomit it out, how could one swallow it again? With this one overturns and shatters the mind that constantly ponders evil deeds. "Sixth, generating bodhicitta": formerly caring only for oneself while endangering others, distressing all objects, now one broadly gives rise to universal salvation, extending to the dharmadhātu to benefit others. With this one overturns and shatters the mind that gives rise to evil in all places. "Seventh, cultivating merit to make up for faults": formerly the three karmas created sins day and night without reckoning; now one ceaselessly spurs on good deeds of body, speech, and mind—if one does not move mountains, how can one fill up rivers and oceans? With this one overturns and shatters the mind that gives free rein to the three karmas. Eighth, safeguarding the true Dharma: formerly extinguishing one's own good and also extinguishing others' good, neither rejoicing in oneself nor rejoicing in others; now one safeguards all good and by skillful means expands it, not allowing it to be cut off. The Śrīmālā-sūtra says: "Safeguarding the true Dharma and accepting the true Dharma is foremost." This overturns and shatters the mind lacking sympathetic joy. Here the commentary merely says "rejoicing in others' good," adopting the gist to contrast with the above. "Ninth, mindfully recollecting the buddhas of the ten directions": formerly intimately consorting with bad friends and believing their words; now one mindfully recollects the buddhas of the ten directions, recollecting their peerless compassion as an unasked friend, recollecting their peerless wisdom as the great guide. This overturns and shatters the mind that complies with bad friends. "Tenth, contemplating the nature of sin as empty": thoroughly understanding that the minds of greed, anger, and ignorance are all gates to quiescence. Why is this? If greed and anger arise, where do they abide? Know that this greed and anger abide in false thoughts, false thoughts abide in inversion, inversion abides in the view of a body, the view of a body abides in the view of self, and the view of self has no place of abiding. Seeking a self throughout the ten directions, it cannot be found; my mind is naturally empty, and sin and merit have no master. Deeply penetrating the characteristics of sin and merit, one shines everywhere throughout the ten directions. Now this wisdom of emptiness accords with the mind, like when the sun rises and all the morning dew disappears. All minds are gates to quiescence, because one takes pleasure in quiescence. With this one overturns and shatters ignorance and dark confusion. These are the ten kinds of repentance, which accord with the path to nirvāṇa and go against the stream of birth and death, able to extinguish the faults of the four grave offenses and five heinous deeds. If one does not understand these ten minds and is completely ignorant of right and wrong, how could one repent? Even if one enters the sanctuary, it is vain ascetic practice and ultimately without great benefit. The Nirvāṇa \[Sūtra\] says: "If it is said that diligently cultivating ascetic practice is an immediate cause and condition for great nirvāṇa, there is no such thing." This is precisely the meaning. This is called removing and extinguishing heavy sins in the context of concrete repentance. In that \*Zhiguān\*, there is furthermore a distinct repentance. Seeing sins also has ten minds that overturn and shatter the former ten, but all are articulated in terms of contemplative practice. The general idea of separately passing through the ten minds—contemplating sins as empty in nature—agrees with the sūtra text below, so it cannot be cited in detail. Among those explanatory texts, this commentary does not treat them extensively, and the explanations of the sūtra below have already implicitly made use of them. Now I cite them all together to let their source be known, and also to distinguish between the host and guest words within the commentary. Regarding the commentary's "The preceding was in order of generating the minds": this is because it goes from subtle to manifest. Overturning and shattering, then, goes from coarse to subtle, meaning first generating the faithful mind, next giving rise to shame and conscience, and so forth. Just as a soiled garment receives dirt, first subtle and then manifest; when washing it, one first removes the coarse dirt and afterwards eliminates the fine dirt. Regarding the statement, "Here, it is expressed in terms of superior and inferior": this means that bodhi is supreme, and so forth. > — English (machine translation) (machine translation) - [Previous: 78.16](https://indike.org/pramana/in.bauddha.taisho.1736.78.16) - [Next: 78.18](https://indike.org/pramana/in.bauddha.taisho.1736.78.18) - [Up: 78](https://indike.org/pramana/in.bauddha.taisho.1736.78) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.78.17) — English, machine translation ## Linked texts (1) - [摩訶止觀](https://indike.org/pramana/in.bauddha.taisho.1911.4.64) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.78.17](https://indike.org/pramana/in.bauddha.taisho.1736.78.17) · Pramāṇa