法華三昧懺儀 1.117

1.117

行者行道誦經竟，當就坐處，入繩床中齊整衣服端身正坐，閉眼合口調和氣息，寬放身心，一一如坐禪前方便中說。然後歛念正觀破壞罪業。云何明正觀？如菩薩法，不斷結使不住使海，觀一切法空如實相，是名正觀。云何名觀一切法空？行者當諦觀現在一念妄心隨所緣境，如此之心為因心故心，為不因心故心，為亦因心亦不因心故心，為非因心非不因心故心？為在三世，為在內外兩中間？有何足跡在何方所？如是等種種因緣中求心畢竟不可得，心如夢幻不實，寂然如虛空，無名無相不可分別。爾時行者尚不見心是生死，豈見心是涅槃？既不得所觀，亦不存能觀，不取不捨不倚不著，一切念想不起，心常寂然亦不住寂然，言語道斷不可宣說，雖不得心非心相，而了了通達一切心非心法，一切皆如幻化，是名觀心無心法不住法，諸法解脫滅諦寂靜，作是懺悔名大懺悔，名莊嚴懺悔，名無罪相懺悔，名破壞心識懺悔。行此懺悔，心如流水不住法中。所以者何？一切妄想顛倒所作罪福諸法皆從心起，離心之外則無罪福及一切法；若觀心無心則罪福無主，知罪福性空，則一切諸法皆空。如是觀時能破一切生死顛倒三毒妄想極重惡業，亦無所破，身心清淨，念念之中照了諸法，不受不著細微陰界。以是因緣，得與三昧相應，三昧力故，即見普賢及十方佛摩頂說法，一切法門悉現一念心中，非一非異無有障閡，譬如如意寶珠具足一切珍寶，如是寶性非內非外。行者善觀心性猶如虛空，於畢竟淨心中見一切法門通達無閡，亦復如是，是名行者觀心實相，懺悔六根不斷五欲，得淨諸根見障外事，廣說如《法華經》、《普賢觀經》中所明。復次行人初入道場，一時之中當具足修此十法，如是於六時中悉用是法，唯除召請三寶；於三七日中修於九法，行一一法時皆修此觀；六時之中一一時中，不得於事理有闕，是名三七日中一心精進。復次行者於三七日中修懺悔時，若行若坐若住若出入，大小便利掃灑洗澣，運為舉動視眗俯仰，應當心心存念三寶，觀心性空，不得於剎那頃憶念五欲世事，生邪念心，及與外人言語論議，放逸眠臥戲笑視色聽聲，著諸塵境起不善無記煩惱雜念，乖四安樂行中說。若能如是心心相續，不離實相不惜身命，為一切眾生行懺悔法，是名三七日中真實一心精進修也。（行法相貌多出《普賢觀經》中，及四安樂行中，行者若欲精進修三昧，令行無過失，當熟看二處經文。）

When the practitioner has finished circumambulating and reciting the sūtra, they should go to their seat, sit on the rope bed, arrange their robes, sit upright with the body straight, close their eyes and mouth, harmonize their breathing, and relax body and mind, completely as explained in the preliminary expedients for sitting meditation. Afterwards, they compose their mindfulness and correctly contemplate to destroy sinful karma. How is correct contemplation explained? As in the Bodhisattva Dharma: not severing the fetters and not dwelling in the ocean of fetters, contemplating all dharmas as empty, like the real mark—this is called correct contemplation. What is called contemplating all dharmas as empty? The practitioner should closely contemplate the present single thought of the deluded mind in accordance with whatever object it conditions: is this mind a mind because of mind, a mind not because of mind, a mind both because of mind and not because of mind, or a mind neither because of mind nor not because of mind? Is it in the three times, or inside, outside, or in between the two? What footprints does it have, and in what location does it reside? Seeking the mind within various causes and conditions such as these, it is ultimately unobtainable; the mind is like a dream or an illusion, unreal, still like empty space, without name, without mark, and indistinguishable. At that time, the practitioner does not even see that the mind is saṃsāra, how could they see that the mind is nirvāṇa? Since that which is contemplated is unobtainable, that which contemplates does not persist; neither grasping nor rejecting, neither leaning nor clinging, all conceptual thoughts do not arise; the mind is constantly tranquil, yet it also does not abide in tranquility; the path of language is cut off, impossible to express. Although one does not grasp marks of mind or non-mind, one clearly penetrates all dharmas of mind and non-mind, and all are like illusions and apparitions. This is called contemplating the mind as having no mind, and dharmas as not abiding in dharmas; all dharmas are liberation, and the truth of cessation is serene and tranquil. Performing this repentance is called the Great Repentance, the Adorned Repentance, the Repentance Without Marks of Sin, and the Repentance That Destroys Mind and Consciousness. Practicing this repentance, the mind is like flowing water, not abiding in phenomena. Why is this? All dharmas of sin and blessing produced by deluded thoughts and perversions arise from the mind; apart from the mind, there are no sins, blessings, or any dharmas whatsoever. If one contemplates the mind as having no mind, then sins and blessings have no master; knowing that the nature of sins and blessings is empty, then all dharmas are empty. When contemplating in this way, one is able to destroy all saṃsāric perversions, the three poisons, deluded thoughts, and extremely heavy evil karma, yet there is also nothing destroyed; body and mind are pure, and in thought after thought one illuminates and realizes all dharmas, neither receiving nor clinging to the subtle aggregates and realms. Through these causes and conditions, one attains correspondence with samādhi; by the power of samādhi, one immediately sees Samantabhadra and the Buddhas of the ten directions rubbing the crown of one's head and expounding the Dharma, and all dharma gates are fully manifested in a single thought-moment of the mind, neither one nor different, without any obstacle—just as a wish-fulfilling jewel is endowed with all precious treasures, and the nature of such a jewel is neither internal nor external. The practitioner skillfully contemplates the nature of the mind as being like empty space, and sees within the ultimately pure mind that all dharma gates are penetrating and unobstructed, which is also like this. This is called the practitioner's contemplation of the real mark of the mind, repenting the six sense faculties without severing the five desires, attaining the purification of all faculties, and seeing matters beyond obstacles, as broadly explained in the Lotus Sūtra and the Sūtra on the Contemplation of Samantabhadra. Furthermore, when the practitioner first enters the bodhimaṇḍa, during one period they should cultivate these ten dharmas in full; they should use these dharmas throughout the six periods of the day, except for the summoning of the Three Jewels; during the three periods of seven days, they cultivate the nine dharmas, and when performing each single dharma, they cultivate this contemplation; throughout the six periods, in each single period, there must be no deficiency in phenomena or principle: this is called single-minded energetic application throughout the three periods of seven days. Furthermore, when the practitioner cultivates repentance during the three periods of seven days, whether walking, sitting, standing, going out or entering, answering the calls of nature, sweeping, sprinkling, or washing, moving, lifting, looking up or glancing down, they should in every thought keep mindful of the Three Jewels and contemplate the nature of the mind as empty, and must not for an instant recall the five desires and worldly affairs, give rise to wrong thoughts, converse or debate with outsiders, become indolent, lie down to sleep, laugh, joke, look at forms or listen to sounds, cling to sense objects, or produce unwholesome or neutral afflictions and miscellaneous thoughts, which would violate what is explained in the four peaceful practices. If one can thus maintain thought after thought in continuity, not parting from the real mark, not sparing body or life, practicing the repentance ritual for the sake of all sentient beings: this is called the genuine single-minded energetic application of cultivation throughout the three periods of seven days. (The characteristics of the practice mostly originate in the Sūtra on the Contemplation of Samantabhadra and in the four peaceful practices. If the practitioner wishes to cultivate the samādhi energetically so that their practice has no faults, they should study the scriptural texts of these two places thoroughly.)