勸發菩提心集 1.65

1.65

次懺悔耳根，準經有先勸文，次云：是時行者聞是語已，復更合掌，五體投地，而作是言：「正遍知世尊，現為我證方等經典，為慈悲主。唯願觀我聽我所說，我從多劫乃至今身，耳根因緣聞聲惑著，如膠著草，聞諸惡時，起煩惱毒，處處惑著，無暫停時。出此弊聲，勞我識神，墮落墜三塗，今始覺知，向諸世尊發露懺悔。」次懺鼻根罪經文，先說過患，次說無相理，次禮釋迦多寶釋迦分身，次禮東方善德佛及分身諸佛。如眼所見，一一心禮，香華供養。次供養畢已，胡跪合掌，以種種偈讚歎諸佛。既歎佛已，次懺十惡業。次云既懺悔已而作是言：「我於先世無量劫時，貪香味觸，造作眾惡，以是因緣，無量世來恒受地獄、餓鬼、畜生、邊地、邪見諸不善身，如此惡業今悉發露，歸向諸佛正法之王。」說罪懺悔。次懺語四，即舌根罪。先想於諸佛前自說己過，諸佛如來是汝慈父，汝當自說舌根所作，即說四業所有過患，五體投地。禮十方佛，合掌長跪。當作是語：「此舌過患無量無邊，諸惡業刺從舌根出，斷正法輪從此舌起，如此惡舌斷功德種，於非義中多端強說。讚歎邪見，如火益薪，猶如猛火，傷害眾生，如飲毒者無瘡疣死，如此罪報惡邪不善，當墮惡道百劫千劫。以妄語故墮大地獄，我今歸向十方諸佛大悲世尊，發露黑惡，誠心懺悔。」說是語已，五體投地，復禮諸佛。次說諸佛大悲，說四無量及六和敬。令行者修。次身心懺悔云：「身者殺盜婬，心者念諸不善，造十惡業及五無間，猶如猿猴，亦如𤡢膠。處處貪著，遍至一切六情根中。此六根業枝條華葉，悉滿三界二十五有一切生處，亦能增上無明老死十二苦事，八邪八難無不逕中，汝今應當懺悔如是惡不善業。」次云：「爾時行者聞此語已，聞空中聲：『我今何處行懺悔法？』時空中聲即說是語：『釋迦牟尼名毘盧舍那遍一切處，其佛住處常寂光，常波羅蜜所攝成處，我波羅蜜所安住處，淨波羅蜜滅有相處，樂波羅蜜不住身心相處，不見有無諸法相處。如寂解脫，乃至般若波羅蜜，是色常住法故，如是應當觀十方佛。』時十方佛各申右手，摩行者頂，作如是語：『善哉！善哉！善男子，汝讀誦大乘故，十方諸佛說懺悔法，菩薩所行不斷結使，不住使海，觀心無心從顛倒想起，如此相心從妄想起，如空中風無依止處，如是法相不生不沒。何者是罪？何者是福？我心自空，罪福無主，一切法如是無住無壞。如是懺悔，觀身無法不住法中，諸法解脫滅諦寂靜，如是相者名大懺悔，名大莊嚴懺悔，名無罪相懺悔，名破壞心識。行此懺悔者，身心清淨不住法中，猶如流水，念念之中得見普賢菩薩及十方佛。』次云：『作此懺悔，得滅百萬億劫阿僧祇生死重罪。』」爾時行者若欲具足菩薩戒者，應當合掌在空閑處，遍禮十方佛，懺悔諸罪，自說己過，然後靜處向十方佛，而作是言：「諸佛世尊常住在世，我業障故，雖信方等，見佛不了。今歸依佛，唯願釋迦牟尼正遍知世尊，為我和上。文殊師利具大悲者，願以智慧，授我清淨諸菩薩法。彌勒菩薩勝大慈行，憐愍我故，亦應聽我受菩薩法。十方諸佛現為我證，諸大菩薩各稱其名，是勝大士覆護眾生，助護我等。今受持方等經典，乃至捨命，設墮地獄受無量苦，終不毀謗諸佛正法。以是因緣功德力故，今釋迦牟尼佛為我和上，文殊師利為我阿闍梨，當來彌勒願授我法，十方諸佛願證知我，大德諸菩薩願為我伴。我今依大乘經典甚深妙義，歸依佛，歸依法，歸依僧。」如是三說。歸依三寶已，次當自誓受六重法。受六重法已，次當勤修無礙梵行，發廣濟心，受八重法。立此誓已，於空閑處，燒眾名香，散華供養一切諸佛及諸菩薩大乘方等，而作是言：「我於今日發菩提心，以此功德，普度一切。」作是語已，復更頂禮一切諸佛及諸菩薩，思方等義。復剎利居士有五懺悔法，如前鈔說。

Next is the repentance of the ear faculty. According to the sūtra, there is first an exhortation, followed by: At that time, having heard these words, the practitioner again joined palms, threw their five limbs to the ground, and spoke these words: “World-Honoured One of correct and universal knowledge, appear now as my witness to the vaipulya scriptures; be the master of compassion! I only pray that you look upon me and hear what I say. From many kalpas down to my present body, through the conditions of the ear faculty I have heard sounds and become deluded and attached, like glue adhering to grass. When hearing bad sounds, the poison of afflictions arises, deludedly clinging everywhere without resting for even a moment. Emitting these base sounds wearies my conscious spirit, causing me to fall and plunge into the three evil destinies. Only now have I awakened and realized; before the World-Honoured Ones I disclose and repent.” Next is the sūtra text for repenting the transgressions of the nose faculty: first it speaks of the faults, next it speaks of the principle of signlessness, next one pays homage to Śākyamuni, Prabhūtaratna, and the emanations of Śākyamuni, and next one pays homage to the Buddha Guṇabhadra of the eastern direction and the Buddhas of his emanations. Just as seen by the eyes, with single-minded devotion one pays homage to each, making offerings of incense and flowers. Next, having completed the offerings, one kneels on the right knee with joined palms and praises the Buddhas with various verses. Having praised the Buddhas, one next repents the ten unwholesome courses of action. Next it says that having repented, one speaks these words: “In past lifetimes for immeasurable kalpas, I craved fragrances, tastes, and tangible objects, committing many evils. Due to these causes and conditions, throughout immeasurable lives I have continually received unwholesome bodies in the hells, hungry ghosts, animals, border lands, and [under] wrong views. All such evil karma I now disclose, taking refuge in the Buddhas, the kings of the correct Dharma.” One confesses the sins and repents. Next is repenting the four [faults] of speech, which are the transgressions of the tongue faculty. First, visualize speaking one's own faults before the Buddhas: the Buddhas, Tathāgatas, are your compassionate fathers; you must speak yourself of what the tongue faculty has committed. Then speak of all the faults of the four karmas, and throw your five limbs to the ground. Pay homage to the Buddhas of the ten directions, join palms, and kneel upright. You should speak these words: “The faults of this tongue are immeasurable and boundless; the thorns of all evil karmas arise from the tongue faculty, and cutting off the wheel of the correct Dharma begins from this tongue. Such an evil tongue cuts off the seeds of merit, stubbornly asserting many things in matters devoid of meaning. Praising wrong views is like adding fuel to fire; like a blazing fire it harms living beings; it is like one who drinks poison and dies without a wound or sore. For such retribution of transgressions—evil, wrong, and unwholesome—I ought to fall into the evil destinies for hundreds and thousands of kalpas. Because of lying I will fall into the great hells. I now take refuge in the Buddhas of the ten directions, the World-Honoured Ones of great compassion, disclosing the dark evils and sincerely repenting.” Having spoken these words, throw the five limbs to the ground and pay homage again to the Buddhas. Next, speak of the great compassion of the Buddhas, and speak of the four immeasurables and the six concords to cause the practitioner to cultivate them. Next is the repentance of body and mind, which says: “The body commits killing, stealing, and sexual misconduct; the mind thinks on all unwholesome things, committing the ten unwholesome courses of action and the five deeds of immediate retribution. It is like an ape or a monkey, and also like birdlime; craving and clinging everywhere, it extends to all the six emotional sense-faculties. The branches, flowers, and leaves of the karma of these six faculties completely fill all places of birth within the three realms and the twenty-five states of existence, and can also augment the twelve painful matters of ignorance, old age, and death; there are none of the eight wrongs and eight difficulties that one has not passed through. You should now repent such evil and unwholesome karma.” Next it says: “At that time, having heard these words, the practitioner heard a voice in the air: ‘Where shall I now practice the method of repentance?’ Then the voice in the air spoke these words: ‘Śākyamuni is named Vairocana, Pervading Everywhere. That Buddha's dwelling place is called 常寂光 [Eternal Silent Light], the place brought together and perfected by the permanence-pāramitā, the place where the self-pāramitā abides, the place where the purity-pāramitā extinguishes the marks of existence, the place where the bliss-pāramitā does not abide in the marks of body and mind, the place where the marks of existing and non-existing dharmas are not seen. Like silent liberation, up to the prajñāpāramitā, because this form is an eternally abiding dharma, in this way should one contemplate the Buddhas of the ten directions.’ Then the Buddhas of the ten directions each extended their right hands, stroked the practitioner's crown, and spoke these words: ‘Excellent! Excellent, good man! Because you recite the Mahāyāna, the Buddhas of the ten directions speak the method of repentance. In the practice of a bodhisattva, one does not sever the fetters, nor does one abide in the ocean of fetters. Contemplate the mind as having no mind, arising from inverted notions; a mind with such marks arises from false thought, like the wind in the sky having no place of reliance. Dharmas of such a nature neither arise nor perish. What is transgression? What is merit? My own mind is naturally empty; transgression and merit have no master. All dharmas are thus without abiding and without destruction. In repenting thus, one contemplates that the body has no dharma and does not abide in dharmas; all dharmas are liberation, the cessation of suffering, and quiescence. Such a characteristic mark is called the Great Repentance, the Great Adornment Repentance, the Signless Repentance of Transgression, and the Destruction of Mind and Consciousness. For one who practices this repentance, body and mind are pure and do not abide in dharmas, like flowing water; in thought after thought one is able to see Samantabhadra Bodhisattva and the Buddhas of the ten directions.’ Next it says: ‘By performing this repentance, one can extinguish the heavy transgressions of birth and death for hundreds of millions of koṭis of asaṃkhyeya kalpas.’” At that time, if the practitioner wishes to fully receive the bodhisattva precepts, they should join their palms in a secluded and quiet place, pay homage everywhere to the Buddhas of the ten directions, repent all transgressions, and speak their own faults. Thereafter, in a quiet place facing the Buddhas of the ten directions, they should speak these words: “The Buddha, the World-Honoured One, eternally abides in the world. Due to my karmic hindrances, although I have faith in the vaipulya scriptures, I do not see the Buddha clearly. Now I take refuge in the Buddha. I only pray that the World-Honoured One Śākyamuni, of correct and universal knowledge, will be my upādhyāya. May Mañjuśrī, who possesses great compassion, through his wisdom confer upon me all the pure bodhisattva dharmas. May Maitreya Bodhisattva, of supreme and great compassionate practice, out of pity for me also allow me to receive the bodhisattva dharmas. May the Buddhas of the ten directions appear now as my witnesses, and may the great bodhisattvas each be called by their names; these supreme great beings protect sentient beings and assist and protect us. Now I receive and uphold the vaipulya scriptures; even up to abandoning my life, or even if I fall into the hells to undergo immeasurable suffering, I shall never revile the correct Dharma of the Buddhas. Due to the power of the merit of these causes and conditions, may Śākyamuni Buddha now be my upādhyāya, Mañjuśrī be my ācārya, the future Maitreya confer the Dharma upon me, the Buddhas of the ten directions witness and know me, and the venerable bodhisattvas be my companions. Now relying on the profound and sublime meaning of the Mahāyāna scriptures, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha.” Speak this three times. Having taken refuge in the Triratna, one should next make a personal vow to receive the six grave rules. Having received the six grave rules, one should next diligently cultivate unobstructed pure conduct, arouse the mind of universal salvation, and receive the eight grave rules. Having established this vow, in a secluded and quiet place, burn various famous incenses, scatter flowers, and make offerings to all the Buddhas and all the bodhisattvas of the Mahāyāna vaipulya [scriptures], and speak these words: “Today I arouse the bodhicitta, and by means of this merit, I universally deliver all beings.” Having spoken these words, again bow the crown of one's head to all the Buddhas and all the bodhisattvas, and contemplate the meaning of the vaipulya [scriptures]. Furthermore, for kṣatriyas and householders there are five methods of repentance, as explained in the preceding excerpt.