往生淨土懺願儀 1.69

1.69

普為法界一切眾生，悉願斷除三障，至誠懺悔。（唱已，一禮，各執香爐，先運逆順十心。始則背真逐妄，名順十心；今則背妄向真，名逆十心。有事有理，應細思之，從初至撥無因果是順，故於今日深信下去是逆，至正陳懺悔時，亦須扶此逆順之意，想云：「我與眾生無始來今，由愛見故，內計我人，一；外加惡友，二；不隨喜他一毫之善，三；唯遍三業，廣造眾罪，四；事雖不廣，惡心遍布，五；晝夜相續，無有間斷，六；覆諱過失，不欲人知，七；不畏惡道，八；無慚無愧，九；撥無因果，十。故於今日深信因果，一；生重慚愧，二；生大怖畏，三；發露懺悔，四；斷相續心，發菩提心，斷惡修善，六；勤策三業，翻昔重過，七；隨喜凡聖一毫之善，八；念十方佛，有大福慧能救拔我及諸眾生，從二死海置三德岸，九；從無始來不知諸法本性空寂，廣造眾惡，今知空寂，為求菩提，為眾生故，廣修諸善，遍斷眾惡，十。」唯願十方諸佛、彌陀世尊，慈悲攝受，聽我懺悔。）

"Universally on behalf of all sentient beings in the dharmadhātu, I vow that all will cut off the three obstacles and make kṣamā with utmost sincerity." (Having chanted this, make one prostration. Each person holds an incense burner and first mobilizes the ten mindsets of accord and inversion. Initially going against truth and pursuing delusion is called the ten mindsets of accord; now going against delusion and turning toward truth is called the ten mindsets of inversion. There are phenomena and principle, which should be carefully considered: from the beginning down to denying cause and effect is accord, whereas from this day forward deeply having faith and so forth is inversion. When formally declaring the kṣamā, one must also support this meaning of accord and inversion, visualizing as follows: "I and sentient beings, from beginningless time until now, due to attachment and views, internally grasp at a self and others, which is the first; externally add evil friends, which is the second; do not rejoice in others' slightest virtue, which is the third; purely pervade the three karmas, extensively creating manifold offenses, which is the fourth; although the deeds are not vast, the evil mind is all-pervading, which is the fifth; day and night continuously without interruption, which is the sixth; conceal faults, not wanting others to know, which is the seventh; have no fear of the evil paths, which is the eighth; have no shame and no conscience, which is the ninth; deny cause and effect, which is the tenth. Therefore, from this day forward, I deeply believe in cause and effect, which is the first; produce great shame and conscience, which is the second; produce great fear, which is the third; disclose and confess, which is the fourth; cut off the continuous mind, produce bodhicittotpāda, cut off evil and cultivate good, which is the sixth; diligently spur on the three karmas to reverse past heavy faults, which is the seventh; rejoice in the slightest virtue of ordinary beings and sages, which is the eighth; be mindful of the Buddhas of the ten directions who have great merit and wisdom able to rescue me and all sentient beings, placing us from the ocean of twofold death onto the shore of the three virtues, which is the ninth; from beginningless time, not knowing that the intrinsic nature of all phenomena is empty and tranquil, extensively created manifold evils, and now knowing emptiness and tranquility, for the sake of seeking bodhi and for the sake of sentient beings, extensively cultivate all goods and universally cut off all evils, which is the tenth." We only pray that the Buddhas of the ten directions and Amitābha, the World-Honoured One, compassionately gather us in and heed my kṣamā.)