法苑珠林 23.5

23.5

夫三世輪轉六道旋還。若有一片神明無不經離多處。既其稟生無定有智有愚。受性不同為善為惡。為善故有慚有愧。為惡故無慚無愧。但凡夫之法相惑居懷。若未得治道斷除。理應日夜勵己策修慚愧冥空辭謝幽顯。從來無智不識至真。致使煩惱森然結漏繁擁。冀藉一善消除萬累。排蕩重昏豁然清淨。是故大聖慇勤制諸道俗深慚應供。橫受福田之名。仰愧沙門。虛當乞士之號。進無菩薩兼濟之能。退乏聲聞自調之德。點辱師僧辜負檀越。不堪行國王之地。無以報父母之恩。事等破瓶。義同燋種。亦如多羅既斷。寧可重生。析石已離終無還合。鬼常掃迹唱是惡人。如來勅言。非我弟子。不能為世福田。豈可勝他禮拜。近障人天遠妨聖道。如斯罪累何可言陳。在道尚然居俗寧救。是以一失人身動經累劫。再逢服本還同遇本。今當以慚愧水洗浴戒塵。執發露刀割覆藏網。仰愧先賢。深慚後德。盡誠懺謝徹窮來際。見一切凡聖敬同佛想。自勒己心卑如賤想。所有諸過。不起一念私隱之心。所有諸善。常生修學之意。粗陳此心。是名慚愧也。

Now, wandering through the three times and revolving within the six destinies, if there is a single wisp of conscious spirit, there is nowhere it has not traversed. Since one's endowment of life is not fixed, there are the wise and the foolish; because the natures received are dissimilar, they do good or do evil. By doing good, there is shame (hrī) and remorse (apatrāpya); by doing evil, there is shamelessness and lack of remorse. Yet the ordinary person's way is to keep delusion dwelling within the heart. If one has not yet attained the path of treatment to eradicate it, one ought by right to spur oneself day and night to cultivate shame and remorse, praying silently to the void and begging pardon of the unseen and the manifest. In the past, through lack of wisdom, one did not recognize the ultimate truth, causing afflictions to gather densely and outflows of defilement to amass in profusion. One hopes to rely on a single good deed to eliminate myriad entanglements, clearing away the heavy darkness so that all becomes open and purely clear. Therefore, the Great Sage earnestly ordained that all clerics and laypeople should feel deep shame at being worthy of offerings (arhat) while receiving the title of a field of merit undeservedly, and should gaze upward with remorse as śramaṇas while falsely assuming the name of mendicants. Progressing, they lack the bodhisattva's ability to provide universal salvation; regressing, they are devoid of the śrāvaka's virtue of self-restraint. They disgrace their masters and fellow monks, and fail their benefactors (dānapati). They are not fit to tread upon the king's land, and have no means to repay the kindness of their parents. Their situation is like a broken pot; their meaning is identical to scorched seeds. They are also like a severed tāla tree: how could it grow again? Once split, a cracked stone can never be joined together again. Demons constantly sweep away their footprints, proclaiming, "These are evil people!" The Tathāgata decreed: "They are not my disciples; they cannot serve as a field of merit for the world. How could they be worthy of the prostrations of others? In the near term, it blocks [rebirth among] humans and gods; in the long run, it hinders the sacred path." How can such accumulations of transgression be fully stated? If this is so for those on the Way, how could those dwelling in the world be saved? Therefore, once a human body is lost, it usually takes multiple kalpas [to regain]; meeting the robes again is just like encountering one's original nature. Now, one should wash away the dust of the precepts with the water of shame and remorse, and wield the blade of confession to cut through the net of concealment. Gazing upward, feel remorse toward the former sages; looking inward, feel deep shame toward the virtues of later generations. Repent with utmost sincerity, penetrating fully to the limits of the future. Seeing all ordinary beings and sages, revere them equally with the thought that they are the Buddha; restrain one's own mind, viewing oneself as humble as the lowliest person. Toward all faults, do not give rise to a single thought of concealment; toward all good deeds, constantly generate the intention to cultivate and learn them. Setting forth this mind in brief: this is called shame and remorse.