[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [萬善同歸集](https://indike.org/pramana/in.bauddha.taisho.2017) › 1.68 # 萬善同歸集 1.68 萬善同歸集 1.68 - **Language:** Classical Chinese ### [1.68](https://indike.org/pramana/in.bauddha.taisho.2017.1.68) 答：「若煩惱道，理遣合宜；苦業二道，須行事懺。投身歸命，雨淚翹誠；感佛威加，善根頓發。似池華，得日敷榮；若塵鏡，遇磨光耀。三障除而十二緣滅，眾罪消而五陰舍空。《最勝王經》云：『求一切智、淨智、不思議智、不動智、三藐三菩提、正遍知者，亦應懺悔，滅除業障。何以故？一切諸法，從因緣生故。』又經云：『前心起罪，如雲覆空；後心滅罪，如炬破暗。』須知炬滅暗生，要須常然懺炬。《彌勒所問本願經》云：『彌勒大士，善權方便，安樂之行，得致無上正真之道。晝夜六時，正衣束體，下膝著地，向於十方，說此偈言：「我悔一切過，勸助眾道德；歸命禮諸佛，令得無上慧。」』《大集經》云：『百年垢衣，可於一日浣令鮮淨；如是百劫中所集諸不善業，以佛法力故，善順思惟，可於一日一時盡能消滅。』又經云：『然諸福中，懺悔為最。除大障故，獲大善故。』論云：『菩薩懺悔，銜悲滿目。』況不蒙大聖，立斯赦法，抱罪守死，長劫受殃。《婆沙論》云：『若人於一時，對十方佛前，代為一切眾生，修行五悔，其功德若有形量者，三千大千世界著不盡。』《高僧傳》曇策於道場中行懺，見七佛告曰：『汝罪已滅，於賢劫中號普明佛。』思大禪師行方等懺，夢梵僧四十九人，命重受戒，倍加精苦，了見三生。智者大師，於大蘇山修法華懺，證旋陀羅尼辨。沙門道超於道場中修懺，獨言笑曰：『無價寶珠，我今得矣。』東都英法師講《華嚴經》，入善導道場，便遊三昧；悲泣歎曰：『自恨多年虛費光陰，勞身心耳。』高僧慧成，學窮三藏，被思大禪師訶曰：『君一生學問，與吾炙手，猶未得暖，虛喪工夫。』示入觀音道場，證解眾生語言三昧。經云：『晝夜六時行上法者，如持七寶滿閻浮提，供養於佛，比前功德出過其上。』經云：『不能生難遭之想。』今生末世，但見遺形；理宜端肅，涕零寫淚，欷歔咎躬。如入廟堂，不見嚴父。故思大禪師行《方等》，而了見三生；高僧曇策入道場，而親蒙十號；智者證旋陀羅尼辨；道超獲無價寶珠，此皆投身懺門，歸命佛語，致茲玄感，頓躡聖階。是以懺悔，劑至等覺，謂有一分無明，猶如微烟，故須洗滌。又法身菩薩，尚勤懺悔，豈況業繫之身，而無重垢？所以十八不共法中，三業清淨，唯佛一人。南嶽大師云：『修六根懺，名有相安樂行；直觀法空，名無相安樂行。妙證之時，二行俱捨。』」 > Answer: "For the path of afflictions, dispersion through principle is appropriate; for the two paths of suffering and karma, one must perform phenomenal repentance. Casting down one's body and taking refuge, shedding tears with elevated sincerity, one is affected by the Buddha's majestic augmentation, and the roots of goodness burst forth suddenly. It is like a lotus in a pond that blooms upon meeting the sun, or a dusty mirror that shines when polished. The three hindrances are eliminated and the twelve conditions cease; all sins are extinguished and the house of the five aggregates becomes empty. The Suvarṇaprabhāsa Sūtra states: 'Those who seek all-knowledge, pure knowledge, inconceivable knowledge, immovable knowledge, samyaksaṃbodhi, and right universal knowledge should also repent and extinguish karmic hindrances. Why is this? Because all phenomena arise from causes and conditions.' Another sūtra states: 'When the preceding mind gives rise to sin, it is like clouds covering the sky; when the subsequent mind extinguishes sin, it is like a torch breaking the darkness.' One must understand that when the torch goes out, darkness arises; thus one must constantly burn the torch of repentance. The Maitreyaparipṛcchā Sūtra states: 'The great being Maitreya, through skillful means and the practice of ease, was able to attain the unsurpassed, correct, and true path. During the six periods of the day and night, adjusting his robes and disciplining his body, putting his knees to the ground and facing the ten directions, he spoke this verse: "I repent all faults, / and encourage and assist the virtues of all beings; / taking refuge, I pay homage to all Buddhas, / that I may attain unsurpassed wisdom."' The Mahāsaṃnipāta Sūtra states: 'Garments soiled for a hundred years can be washed clean and fresh in a single day; likewise, all unwholesome karma accumulated over a hundred kalpas, through the power of the Buddha-Dharma and by wholesome, compliant reflection, can all be extinguished in a single day and a single hour.' Another sūtra states: 'Yet of all merits, repentance is supreme, because it removes great hindrances and secures great goodness.' A treatise states: 'When a bodhisattva repents, grief fills the eyes.' How much worse if one did not receive this method of pardon established by the Great Sage, clinging to sin and awaiting death, suffering calamity for long kalpas! The Vibhāṣā Śāstra states: 'If someone at one time, before the Buddhas of the ten directions, practices the five repentances on behalf of all sentient beings, if their merit had physical form and measure, the trichiliocosm could not contain it.' In the Biographies of Eminent Monks, Dance practiced repentance in the sanctuary and saw the seven Buddhas say to him: 'Your sins are already extinguished; in the Bhadrakalpa you will be named Samantaprabhā Buddha.' Dhyāna Master Huisi practiced the Vaipulya repentance and dreamt of forty-nine Indian monks ordering him to receive the precepts again; doubling his diligent austerities, he clearly saw his three past lives. Master Zhiyi cultivated the Lotus Repentance on Mount Dasu and verified the eloquence of the rotating dhāraṇī. The śramaṇa Daochao cultivated repentance in the sanctuary, and laughing to himself, said: 'The priceless jewel—I have now attained it!' Dharma Master Ying of the Eastern Capital lectured on the Avataṃsaka Sūtra; entering Shandao's sanctuary, he immediately wandered in samādhi, and weeping with sighs, said: 'I lament that for many years I vainly wasted time, merely wearying body and mind.' The eminent monk Huicheng thoroughly studied the Tripiṭaka, but was rebuked by Dhyāna Master Huisi: 'Your lifetime of study—even if warmed at my hand, you have not yet gained warmth, vainly wasting your effort.' He was instructed to enter the Avalokiteśvara sanctuary, and verified the samādhi of understanding the languages of all sentient beings. A sūtra states: 'One who practices the supreme Dharma during the six periods of the day and night surpasses the merit of filling the Jambudvīpa with the seven treasures and offering them to the Buddha.' A sūtra states: 'They cannot give rise to the thought that \[the Dharma\] is rare to encounter.' Being born now in the final age, we see only his remaining images; by principle we should be upright and reverent, weeping and pouring out tears, sighing and blaming ourselves, like entering the ancestral temple and not seeing our strict father. Therefore Dhyāna Master Huisi practiced the Vaipulya and clearly saw his three past lives; the eminent monk Dance entered the sanctuary and personally received the ten epithets; Zhiyi verified the eloquence of the rotating dhāraṇī; Daochao obtained the priceless jewel—all these cast their bodies into the gate of repentance and took refuge in the Buddha's words, bringing about this profound response and suddenly treading the holy stages. Therefore repentance reaches up to the equal awakening; because there is still a trace of ignorance like fine smoke, it must be cleansed. Furthermore, if even bodhisattvas of the dharmakāya still diligently repent, how could a body bound by karma be free of heavy defilements? This is why among the eighteen unshared dharmas, purity of the three karmas belongs to the Buddha alone. The Great Master of Nanyue said: 'Cultivating the repentance of the six sense faculties is called the practice of ease with marks; directly contemplating the emptiness of dharmas is called the practice of ease without marks. At the time of wondrous realization, both practices are relinquished.'" > — English (machine translation) (machine translation) - [Previous: 1.67](https://indike.org/pramana/in.bauddha.taisho.2017.1.67) - [Next: 1.69](https://indike.org/pramana/in.bauddha.taisho.2017.1.69) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2017.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2017~en-mt.1.68) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2017.1.68](https://indike.org/pramana/in.bauddha.taisho.2017.1.68) · Pramāṇa