廣弘明集 28.148

28.148

夫福曰富饒。罪稱摧折。富則近生四趣。厚報榮祿滿於目前。遠則三聖。勝相資用豐於群有。至於罪也。返此殊途。良由沈重貪瞋。能獲果登苦楚。所以罪業綿亘勞歷聖凡。凡惟罪聚不足討論。綸網正行事該小學。致使須斯二果尚弊於怒癡。羅漢漏盡猶遭於碎體。是知無始故業逐分段而追徵。有為積障望變易而迴道。自古正聖開喻滋彰。時張四惑。三三九品。欲使隨念翦撲。豈得縱以燎原。然以煩惱增繁。難為禁制。勃起忽忘早樹根基。過結已成追悔無己。但以諸佛大慈善權方便。啟疎往咎導引精靈。因立悔罪之儀。布以自新之道。既往難復。覆水之喻可知。來過易救。補浣之方須列。遂有普賢藥上之侶。分衢而廣斯塵。道安慧遠之儔。命駕而行茲術。至於侯王宰伯咸仰宗科。清信士女無虧誡約。昔南齊司徒竟陵王制布薩法淨行儀。其類備詳如別所顯。今以紙墨易繁。略列數四。開明悔過之宗轄焉。

Now, merit is called abundance, while transgression is termed devastation. Abundance, in the short term, brings birth among the four [good] realms, with abundant rewards and glorious eminence full before one's eyes; in the long term, with the three sages, its superior marks and resources are plentiful for all beings. As for transgression, it turns down an opposing path: truly due to heavy greed and hatred, one reaps the fruit of ascending into bitterness and grief. Therefore, transgressive karma extends continuously, wearily traversing the holy and the common. Common beings are merely heaps of sin, not worth discussion; but when the guidelines of correct conduct encompass even minor learning, the results of the first two fruitions are still hindered by anger and folly, and an arhat with outpourings exhausted still suffers the crushing of his body. Thus we know that beginningless past karma pursues and collects debts according to fragmented rebirths, and compounded accumulated hindrances turn their course when facing transformative rebirth. From ancient times, the true sages have made their admonitions increasingly distinct, at times laying bare the four delusions and the three-by-three nine grades, wishing that one extinguishes them as thoughts arise—how could one allow them to flare into a prairie fire? Yet because afflictions multiply and flourish, they are difficult to restrain. When they abruptly arise, one suddenly forgets the roots long planted; once offenses and fetters are formed, regrets are endless. However, through the great compassion and skillful means of all Buddhas, past faults are opened up and dispelled, guiding the spirits. Therefore, rituals of repentance have been established, setting forth the path of renewing oneself. What is past is difficult to restore, as known from the metaphor of spilt water; coming faults are easy to remedy, so methods of mending and washing must be arranged. Thereupon, companions such as Samantabhadra and Bhaiṣajyarāja parted their paths to spread this dust; those like Dao'an and Huiyuan summoned their carriages to practice this art. Down to princes, kings, chancellors, and chiefs, all revere this cardinal standard; pure faithful laymen and laywomen do not fail the precepts and restraints. In the past, the Minister over the Masses, Prince of Jingling, of the Southern Qi composed the poṣadha ritual and the pure conduct rules, the details of which are thoroughly displayed elsewhere. Now, lest paper and ink grow excessively voluminous, I have briefly set forth a few items to illuminate the overarching guidelines of repenting faults.