萬善同歸集 1.70

1.70

答：「夫罪性無體，業道從緣。不染而染，習垢非無；染而不染，本來常淨。業性如是，去取尤難。一切眾生，業通三世。真慧不發，被二障之所纏；妙定不成，為五蓋之所覆。唯圓乘佛旨，須於淨處嚴建道場，苦到懇誠，普代有情，勤行懺法。內則唯憑自力；外則全仰佛加，遂得障盡智明，雲開月朗。是以非內非外，能悔所懺俱空；而內而外，性罪遮愆宛爾。故菩薩皆遵至教，說悔先罪，而不說入過去。且登地入位，尚洗垢以除瑕；毛道散心，却談虛而拱手！」

Answer: "The nature of sin has no substance; the path of karma proceeds from conditions. Undefiled yet defiled, habit-defilement is not absent; defiled yet undefiled, it is fundamentally ever-pure. The nature of karma being such, rejecting and accepting is especially difficult. The karma of all sentient beings connects through the three periods of time. If true wisdom does not arise, one is entangled by the two hindrances; if wondrous absorption is not accomplished, one is covered by the five coverings. Only according to the Buddha's intent in the Perfect Vehicle must one solemnly establish a sanctuary in a pure place, and with utter earnestness and sincerity, universally on behalf of sentient beings, diligently practice the method of repentance. Internally, one relies solely on one's own power; externally, one depends entirely on the Buddha's augmentation; thus hindrances are exhausted and wisdom becomes bright, as clouds clear and the moon shines forth. Therefore, being neither internal nor external, both the repenter and what is repented are empty; yet being both internal and external, intrinsic sins and prohibitive infractions are distinctly manifest. Thus bodhisattvas all obey the supreme teaching, speaking of repenting former sins without speaking of entering the past. If those who ascend the grounds and enter the stages still wash away defilements to remove flaws, how can ordinary worldlings with scattered minds instead talk of emptiness and fold their hands in inaction?"