釋禪波羅蜜次第法門 2.55

2.55

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.