天台四教儀 1.55

1.55

初、五品位者，一、隨喜品。經云：「若聞是經而不毀訾，起隨喜心。」問：隨喜何法？答：妙法。妙法者，即此心也。妙心體具，如如意珠，心、佛及眾生，是三無差別。此心即空、即假、即中，常境無相，常智無緣。無緣而緣，無非三觀；無相而相，三諦宛然。初心知此，慶己慶人，故名隨喜。內以三觀觀三諦境，外以五悔勤加精進，助成理解。言五悔者，有二：一理、二事。理懺者，若欲懺悔者，端坐念實相，眾罪如霜露，慧日能消除。即此義也。言事懺者，晝夜六時三業清淨，對於尊像披陳過罪，無始已來至于今身，凡所造作殺父、殺母、殺阿羅漢、破和合僧、出佛身血，邪淫、偷盜、妄言、綺語、兩舌、惡口、貪瞋癡等，如是五逆十惡及餘一切，隨意發露，更不覆藏，畢故不造新。若如是，則外障漸除，內觀增明，如順流舟更加㯭棹，豈不速疾到於所止？修圓行者亦復如是，正觀圓理，事行相助，豈不速至妙覺彼岸？莫見此說便謂漸行，謂圓頓無如是行。謬之甚矣！何處天然彌勒、自然釋迦？若纔聞生死即涅槃、煩惱即菩提，即心是佛，不動便到，不加修習便成正覺者，十方世界盡是淨土，觸向對面無非覺者。今雖然即佛，此是理即，亦是素法身，無其莊嚴，何關修證者也。我等愚輩纔聞即空，便廢修行，不知即之所由，鼠唧鳥空廣在經論，尋之思之。二、勸請者，勸請十方諸如來留身久住濟含識。三、隨喜者，隨喜稱讚諸善根。四、迴向者，所有稱讚善，盡迴向菩提。五、發願者，若無發心，萬事不成，故須發心以導前四。是為五悔。下去諸位直至等覺，總用五悔，更不再出，例此可知。

First, as for the ranks of the five preliminary grades: 1. The grade of rejoicing. The sūtra states: 'If one hears this sūtra and does not slander it, but gives rise to a mind of rejoicing.' Question: What Dharma does one rejoice in? Answer: The wonderful Dharma. The wonderful Dharma is none other than this mind. The substance of the wonderful mind is fully endowed, like a wish-fulfilling jewel; mind, Buddha, and sentient beings—these three are not different. This mind is simultaneously empty, provisional, and middle. The eternal realm is without marks; the eternal wisdom is without conditions. Being unconditioned yet taking conditions, there is nothing that is not the three contemplations; being markless yet having marks, the three truths are distinctly manifest. A beginner knowing this rejoices for oneself and rejoices for others; hence it is called 'rejoicing.' Internally, one contemplates the realm of the three truths by means of the three contemplations; externally, one diligently makes vigorous effort through the five repentances, assisting in bringing about an understanding of the principle. Regarding the five repentances, there are two kinds: first, in principle; second, in phenomena. As for repentance in principle: 'If one wishes to repent, sit upright and be mindful of the true mark. Multitudinous sins are like frost and dew; the sun of wisdom is able to eliminate them.' This is its meaning. As for repentance in phenomena: during the six periods of the day and night, keeping the three karmas purified, one exposes and states one's faults and sins before a revered image. All that has been committed from beginningless time down to this present body—killing one's father, killing one's mother, killing an arhat, breaking up the harmonious Saṅgha, causing the Buddha's body to bleed, sexual misconduct, stealing, false speech, frivolous talk, divisive speech, harsh speech, greed, anger, ignorance, and so forth—such five heinous sins, ten unwholesome deeds, and all others: one confesses them according to one's mind, no longer concealing them, putting an end to the old and creating no new ones. If done in this way, external obstacles are gradually eliminated and internal contemplation becomes increasingly clear. Just like a boat going with the flow with the addition of sculls and oars, how could it not swiftly arrive at its destination? Practitioners of the perfect practice are also like this: with the correct contemplation of the perfect principle, assisted by phenomenal practices, how could they not swiftly reach the other shore of sublime enlightenment? Do not, upon seeing this explanation, claim that it is a gradual practice and assert that the perfect and sudden has no such practice. How very mistaken! Where is there a naturally occurring Maitreya or a spontaneous Śākya[muni]? If merely hearing that samsara is nirvāṇa, afflictions are bodhi, the mind itself is Buddha, that one arrives without moving, and accomplishes correct enlightenment without undertaking cultivation—[if so,] then the worlds of the ten directions would all be pure lands, and everyone one meets would be an enlightened one. Now, although it is 'identical to Buddha,' this is the identity in principle, and it is also the plain Dharma-body lacking its adornments; what does it have to do with cultivation and realization? Foolish people like us, as soon as we hear 'identical to emptiness,' immediately discard cultivation, not knowing the reason for 'identity.' The 'chirping of rats and emptiness of birds' are widely discussed in sūtras and treatises; examine them and reflect on them. 2. Entreaty: entreating the Tathāgatas of the ten directions to remain long in the world to deliver sentient beings. 3. Rejoicing: rejoicing in and praising all roots of goodness. 4. Dedication: dedicating all goodness praised entirely toward bodhi. 5. Generating vows: if one does not arouse the mind, the myriad matters cannot be accomplished; hence one must arouse the mind to guide the preceding four. These are the five repentances. All subsequent ranks up to virtual enlightenment generally employ the five repentances, which will not be mentioned again; one may understand them by analogy.