四分律刪繁補闕行事鈔 2.456

2.456

若據通懺，理事二別。理據智利，觀彼罪性，由妄覆心，便結妄業；還須識妄，本性無生，念念分心，業隨迷遣。若論事懺，屬彼愚鈍。由未見理，我倒常行；妄業翳心，隨境纏附；動必起行，行纏三有。為說真觀，心昏智迷。止得嚴淨道場，稱歎虔仰；或因禮拜，或假誦持，旋繞竭誠，心緣勝境。則業有輕重，定不定別；或有轉報，或有輕受，並如《佛名》、《方等》諸經所明。言理懺者，既在智人，則多方便。隨所施為，恒觀無性；以無性故，妄我無託；事非我生，罪福無主；分見分思，分除分滅；如人醒覺，則不眠醉。然理大要，不出三種：一者諸法性空無我；此理照心，名為小乘。二者諸法，本相是空，唯情妄見；此理照用，屬小菩薩。三者諸法，外塵本無，實唯有識；此理深妙，唯意緣知，是大菩薩佛果證行。故《攝論》云，唯識通四位等。以此三理，任智彊弱，隨事觀緣，無罪不遣。故《華嚴》云：「一切業障海，皆從妄想生；若欲懺悔者，當求真實相。」如此大懺，眾罪雲消。然則，事懺罪業，福是順生；理懺妄本，道則逆流。一出一入，條然自分；愚智兩明，虛實雙顯。故諸行者，並識自心；若樂罪時，須修事懺；若樂福時，須修理觀；理通深淺，如上所明。若是五眾犯罪，則理事兩緣。事則順教，無違唯識；理則達妄，外塵本無。故論云：唯識義不失，亦不無能取所取也。若非五眾，福道兩經；必欲試論，非是《鈔》意。廣如凡聖行法二十卷中。

If based on general repentance, there is the distinction between principle and phenomena. Principle relies on sharp wisdom: contemplating the nature of that offense as having arisen because delusion obscured the mind, whereupon delusional karma was formed; one must further recognize delusion, that its fundamental nature is unarisen, and with the mind discerned from moment to moment, karma is expelled as confusion vanishes. If we discuss repentance on the level of phenomena, it pertains to those of dull capacity. Because they have not seen the principle, the inversion of a self is constantly active; delusional karma blinds the mind, entangling and adhering according to the object; whenever they move, they inevitably generate actions, and these actions bind them to the three realms of existence. Were one to explain true contemplation to them, their minds would be dim and their wisdom confused. They can only adorn and purify the ritual arena, praise and venerate with devotion; or through prostrations, or by means of chanting and reciting, circumambulating with utmost sincerity, their minds dwelling on superior objects. Then, karma having distinctions of light and heavy, fixed and unfixed, there may be a transformation of retribution, or experiencing it lightly, all as explained in various sūtras such as the Names of the Buddha and the Vaipulya. As for repentance on the level of principle, since it resides in persons of wisdom, they possess many skillful means. Whatever they do, they constantly contemplate the absence of inherent nature; because there is no inherent nature, the delusional self has nothing to rely upon; phenomena are not generated by a self, and offenses and merits have no master; gradually viewing and gradually contemplating, gradually eliminating and gradually extinguishing, like a person awakening from sleep who is no longer sleeping or drunk. Yet the essentials of principle do not exceed three kinds: first, the nature of all phenomena is empty and without self—this principle illuminating the mind is called the Hīnayāna. Second, the fundamental characteristics of all phenomena are empty, seen merely through the delusion of feeling—this principle illuminating function pertains to the lesser bodhisattvas. Third, external dust of all phenomena fundamentally does not exist; in reality, there is only consciousness—this principle is profound and marvelous, cognized solely through the mental faculty, and is the realization and practice of the great bodhisattvas and the Buddha-fruit. Thus the Saṃgraha says that Consciousness-Only pervades the four stages, and so forth. With these three principles, according to whether one's wisdom is strong or weak, contemplating conditions following phenomena, there is no offense that is not dispelled. Thus the Avataṃsaka says: 'The ocean of all karmic hindrances all arises from false thinking; if one wishes to repent, one should seek the true characteristic.' With such a great repentance, myriad offenses dissolve like clouds. However, with the repentance of karmic offenses on the level of phenomena, merit is generated in the forward flow; with the repentance of the root of delusion on the level of principle, the path is an upstream flow. The one exiting and the other entering, they are distinct of themselves; both dull and wise are made clear, and both the provisional and the true are revealed. Therefore, all practitioners should recognize their own minds: if they are troubled by offenses, they must cultivate repentance on the level of phenomena; if they delight in merit, they must cultivate the contemplation of principle. Principle extends through the shallow and the deep, as explained above. If it is one of the five assemblies committing an offense, they engage both principle and phenomena: phenomena accord with the teachings without contravening Consciousness-Only; principle penetrates delusion, external dust being fundamentally non-existent. Therefore the treatise says: 'The meaning of Consciousness-Only is not lost, nor are grasper and grasped nonexistent.' If one does not belong to the five assemblies, merit and the Path follow two scriptures; if one must try to discuss it, it is not the intention of this Manual. It is detailed in the twenty fascicles of The Practices of Ordinary Persons and Sages.