國清百錄 1.143

1.143

逆順心第四。夫四重五逆佛海死尸，依小乘經，如斷多羅樹畢竟不生，無懺悔此。依大乘經，聽許洗浣，如呪枯生果、如死者還生。雖有此法要須至心，但理無逆順事有違從。就惡論者，違於涅槃、順於生死，略為十：一無明醉惑，觸境生著。二內心既醉，外為惡友所迷，耽惑非法惡心轉熾。三內外緣具，自破己善亦破他善，於諸善事無隨喜心。四既不修善唯惡是從，縱恣三業無惡不作。五所造惡事雖復未廣，而惡心遍布，欲奪一切樂、與一切苦。六惡念相續晝夜不斷，心純念惡，初無暫停。七隱覆瑕疵諱藏罪過，內懷姦詐外現賢善。八邪健保常增上作罪，不畏惡道。九魯扈羝突無慚愧心，了不羞恥。十撥無因果不信善惡，斷諸善法作一闡提。如是十心無明為本，增加添足極至闡提，順入生死從闇入闇，織作結業無解脫期，是為生死違順也。既識無明始終，今欲懺悔修善改惡，須違生死順於涅槃，運十種心以為對治。一正信因果，為善得善、為惡得惡，雖無現行華報，當來果報不失。雖念念滅，而善惡之業終不敗亡。信為功德之母，信為入道初門，順於涅槃，翻破不信闡提心也。二當慚愧我此罪不預人流，慚愧我此罪不蒙天護，慚愧悔過是為白法，亦是三乘行出世白法，是為慚愧翻破無慚黑法也。三怖畏無常。命如山水，亦如假借，一息不還隨業流轉。冥冥獨往，誰訪是非，唯憑福善為險資糧，當競泡沫食息無暇。是為觀於無常，翻破保常不畏惡道。四發露懺悔罪即消滅，如露樹根枝葉彫悴，是為發露翻破覆藏。五斷相續心畢竟捨惡，果決雄猛猶若剛刀，是為決定翻破相續。六發菩提心普與一切樂，願救一切苦，橫竪周遍，翻破遍惡心也。七修功補過，勤策三業精進不休，是為修功，翻破三業無事作惡也。八守護正法，不令外道惡魔毀壞佛法，誓欲光顯是為守護，翻破滅一切善事。九念十方佛無量功德神通智慧，願加護我，是為念佛，翻破念惡友心。十者觀罪性空罪從心生，心若可得罪不可無，我心自空罪云何有。罪福無主，非內非外亦無中間，不常自有但有名字。名字之心名為罪福，名字即空，還源返本畢竟清淨。是為觀罪性空，翻破無明顛倒執著。無明滅故諸行滅，諸行滅故生死滅，十二因緣大樹壞，亦名出世因果。分明得見四方，此之謂也。

Fourth, the adverse and concordant states of mind. The four grave offenses and the five heinous crimes are corpses in the ocean of the Buddha; according to Hīnayāna sūtras, they are like a severed tāla tree that will never grow again, and there is no kṣamā for them. According to Mahāyāna sūtras, cleansing is permitted, like incanting a withered tree so that it produces fruit, or like the dead returning to life. Although this method exists, one must rely on utmost sincerity; principle admits neither adverse nor concordant, but phenomenal affairs involve opposition and compliance. Discussing them with respect to evil, there are ten that oppose nirvāṇa and comply with saṃsāra: First, being intoxicated and deluded by fundamental ignorance, generating attachment upon contacting sense objects. Second, with the inner mind already intoxicated, being outwardly misled by bad companions, indulging in and deluded by illicit practices, so that the evil mind blazes ever more fiercely. Third, with internal and external conditions complete, destroying one's own good and also destroying the good of others, having no mind of sympathetic joy toward any good deeds. Fourth, since one does not cultivate the good and follows only evil, giving free rein to the three karmas, leaving no evil undone. Fifth, although the evil deeds committed are not yet extensive, the evil mind spreads everywhere, wishing to take away all joy and bestow all suffering. Sixth, evil thoughts continue uninterrupted day and night; the mind dwells purely on evil without any pause. Seventh, concealing flaws and hiding away transgressions, inwardly harboring deceit and cunning while outwardly displaying worthiness and goodness. Eighth, persisting stubbornly in perverse views, presuming upon permanence, increasing one's commission of offenses, and not fearing the evil destinies. Ninth, being coarse, insolent, and headstrong like a butting ram, having no sense of shame or conscience, utterly unashamed. Tenth, repudiating cause and effect, disbelieving in good and evil, severing all wholesome dharmas, and becoming an icchantika. These ten minds take fundamental ignorance as their root, increasing and augmenting until they culminate in the icchantika; they comply with entering saṃsāra, proceeding from darkness into darkness, weaving bonds of karma without any time of liberation: this is what is meant by opposition and compliance regarding saṃsāra. Now that one recognizes the beginning and end of fundamental ignorance and wishes to practice kṣamā, cultivating good and reforming evil, one must oppose saṃsāra and comply with nirvāṇa, arousing ten kinds of minds as antidotes: First, correct faith in cause and effect—doing good brings good, and doing evil brings evil; although there may be no immediate flower-retribution, the future fruit-retribution will not be lost. Although thoughts perish from moment to moment, wholesome and unwholesome karma ultimately never perish. Faith is the mother of all merits; faith is the primary gateway for entering the Path; complying with nirvāṇa, it overturns and shatters the icchantika mind of disbelief. Second, one should feel shame and conscience: 'My offense excludes me from the ranks of humans; my offense deprives me of heavenly protection.' Feeling shame and repenting errors constitutes the white dharmas; it is also the supramundane white dharmas practiced by the Three Vehicles; this is shame and conscience overturning and shattering the black dharmas of shamelessness. Third, dread of impermanence: life is like mountain torrents, and also like something borrowed; once a single breath does not return, one drifts along according to karma. Proceeding alone into the dark, who will inquire of right or wrong? Relying solely on merit and goodness as provisions for the hazardous path, one must race against time like foam and bubbles, with no leisure for food or rest. This is contemplating impermanence, overturning and shattering the presumption of permanence and lack of fear of the evil destinies. Fourth, revealing and confessing offenses, so that the offenses are immediately extinguished; just as exposing the roots of a tree makes its branches and leaves wither, this is revealing, overturning and shattering concealment. Fifth, severing the continuous mind and renouncing evil once and for all, decisive, valiant, and fierce as a sharp blade; this is determination, overturning and shattering continuity. Sixth, arousing the bodhimind to universally grant joy to all and vow to rescue all from suffering, horizontally and vertically pervasive; this overturns and shatters the universally evil mind. Seventh, cultivating merit to make up for transgressions, vigorously urging on the three karmas with unceasing diligence; this is cultivating merit, overturning and shattering the gratuitous commission of evil through the three karmas. Eighth, protecting the true Dharma, not allowing outsiders and evil Māras to destroy the Buddhadharma, vowing to make it shine forth; this is protection, overturning and shattering the destruction of all good deeds. Ninth, being mindful of the immeasurable merit, supernatural powers, and wisdom of the Buddhas of the ten directions, praying that they protect and support me; this is mindfulness of the Buddha, overturning and shattering the mind of dwelling on bad companions. Tenth, contemplating the empty nature of offenses: offenses are born from the mind; if the mind could be apprehended, offenses could not be absent; but since my own mind is naturally empty, how could offenses exist? Offenses and blessings have no master; they are neither inside, nor outside, nor in between; they do not permanently exist by themselves, but are merely names. The mind of names is designated as offense and blessing; names are themselves empty; returning to the source and reverting to the root, they are ultimately pure. This is contemplating the empty nature of offenses, overturning and shattering the inversion and attachment of fundamental ignorance. Because fundamental ignorance ceases, karmic formations cease; because karmic formations cease, saṃsāra ceases; the great tree of the twelve links of dependent origination is destroyed, which is also called supramundane cause and effect. Clearly seeing the four directions—this is what it means.