法苑珠林 86.52

86.52

又大寶積經云。百千萬劫久習結業。以一實觀即皆消滅。又諸法無行經云。若菩薩能見一切眾生性即涅槃性。則能畢竟滅業障罪。故又普賢菩薩經云。觀心無心。從顛倒相起。如此相心從妄想起。如空中風無依止處。故知善惡取性作相由未寤理。非無妄業。後若寤理前業即滅。無法可住。故不招生。如正觀理時。當思諸障本唯空寂。常與諸佛同一真性。恒沙萬德法界無殊。但無明障厚不能覩見。以不見故常於佛前破戒違道。十惡五逆無過不為。猶如一堂筵及凡聖在堂供養。有多盲人。以無目故遂於眾前具造諸惡。時有智人愍之不已。遂語盲人曰。此堂具有凡聖僧眾。汝云何對之公然造惡。盲人聞已慚愧悑畏。謝過無地。遂即申意告白僧眾曰。弟子某甲敬白合堂師等。弟子無福少來失明。雖與師等同在一堂不能覩見。以不見故遂於師前無過不為。今因善友開導。始知有師。慚愧悑畏不可具陳。弟子今從合堂師等求哀懺悔。唯願師等受弟子歸誠懺悔。然此盲人雖自無眼不見僧眾。然知僧眾先皆見已受其懺悔。我等亦然。昔造罪時常在佛前。今欲悔過。了知諸佛悉皆見已。但一切諸佛三達靈智五眼明照。知無不盡。莫問遠近。內外明闇如掌觀珠。隨機赴感不差時也。

Furthermore, the Mahāratnakūṭa-sūtra says: 'Fetters and karma practiced over hundreds of thousands of myriads of kalpas are entirely eliminated by a single contemplation of reality.' And the Sarvadharmāpravṛtti-nirdeśa says: 'If a bodhisattva can see that the nature of all sentient beings is the nature of nirvāṇa, they can completely extinguish the sins of karmic hindrances.' Moreover, the Samantabhadra Bodhisattva Sūtra says: 'Contemplate that the mind has no mind; it arises from inverted marks. Such a minded mark arises from false thinking, like wind in the empty sky having no place of resting.' Thus we know that grasping at natures and producing marks of good and evil is because one has not yet awakened to the principle; it is not that there is no false karma. Later, if one awakens to the principle, former karma is extinguished; there is no phenomenon that can abide, and thus it does not generate rebirth. When correctly contemplating the principle, one should reflect that all hindrances are originally solely empty and tranquil, constantly of the same one true nature with all buddhas, not different from the myriad virtues and dharmadhātu of sands of the Ganges. It is only because the hindrance of ignorance is thick that one cannot see it. Because of not seeing it, one constantly breaks the precepts and violates the Way before the Buddha, committing every fault among the ten evils and five heinous sins. It is like an assembly hall where ordinary people and noble ones are inside being offered feast and worship, and there are many blind people; because they lack eyes, they commit all sorts of evils right before the assembly. Then a wise person pities them incessantly and says to the blind people: 'This hall is filled with the saṃgha of ordinary and noble ones. Why do you openly create evil before them?' Hearing this, the blind people feel shame and dread, finding no place to hide their faults. They immediately express their intent and address the saṃgha: 'We, your disciples, respectfully address the masters throughout the hall. Lacking merit, we have been blind from youth. Although in the same hall with the masters, we cannot see you. Because of not seeing, we committed every fault before the masters. Now, due to the guidance of a good friend, we first know there are masters. Our shame and dread cannot be fully expressed. We disciples now beg for merciful repentance from the masters throughout the hall. We only pray that the masters accept our sincere repentance.' Although these blind people have no eyes themselves and cannot see the saṃgha, they know that the saṃgha had already seen them before and now accept their repentance. We are also like this: when we created sins formerly, we were constantly before the Buddha. Now, wishing to repent our faults, we clearly know that all buddhas have already seen them. All buddhas have the three clear knowledges, miraculous wisdom, and the five eyes shining brightly, with nothing unknown. Regardless of far or near, inner or outer, light or dark, they see like looking at a pearl in the palm, responding to conditions without missing the time.