釋禪波羅蜜次第法門 2.55

2.55

復次，一切萬法，悉屬於心，心性尚空，何況萬法？若無萬法，誰是罪業？若不得罪，不得不罪，觀罪無生，破一切罪，以一切諸罪根本性空，常清淨故。故維摩羅詰謂優波離：「彼自無罪，勿增其過，當直爾除滅，勿擾其心。」又如《普賢觀經》中說：「觀心無心，法不住法，我心自空，罪福無主，一切諸法皆悉如是，無住無壞。作是懺悔，名大懺悔，名莊嚴懺悔，名破壞心識懺悔，名無罪相懺悔。行此悔者，心如流水，念念之中見普賢菩薩及十方佛。」故知深觀無生，名大懺悔，於懺悔中最尊最妙。一切大乘經中明懺悔法，悉以此觀為主。若離此觀，則不得名大方等懺也。

Furthermore, all myriad phenomena entirely belong to the mind; if the nature of mind is itself empty, how much more so the myriad phenomena? If there are no myriad phenomena, what is karmic guilt? If one cannot apprehend guilt, nor can one apprehend non-guilt, contemplating guilt as unarisen destroys all guilt, because the root nature of all guilt is empty and eternally pure. Therefore Vimalakīrti told Upāli: 'They themselves are without guilt; do not increase their fault. You should simply eliminate it directly, and not disturb their minds.' Also, as stated in the *Sūtra on Contemplating Samantabhadra*: 'Contemplate mind as without mind; phenomena do not abide in phenomena. My mind is of itself empty; guilt and merit have no master. All phenomena are likewise all this way: without abiding and without destruction. Performing this repentance is called the great repentance, is called the adorned repentance, is called the repentance that destroys mind-consciousness, is called the repentance devoid of the signs of guilt. For one who practices this repentance, the mind is like flowing water; in thought after thought, one sees Bodhisattva Samantabhadra and the Buddhas of the ten directions.' Thus one knows that deeply contemplating non-arising is called the great repentance, the most supreme and wondrous among repentances. All methods of repentance explained in Mahāyāna sūtras take this contemplation as primary. If one departs from this contemplation, it cannot be called a great Vaipulya repentance.