T45n1908_大乘六情懺悔
大正藏第 45 冊 No. 1908 大乘六情懺悔
No. 1908
大乘六情懺悔
釋元曉撰
若依法界始遊行者。於四威儀無一唐游。念諸佛不思議德。常思實相杇銷業障。普為六道無邊眾生。歸命十方無量諸佛。諸佛不異而亦非一。一即一切一切即一。雖無所住而無不住。雖無所為而無不為。一一相好一一毛孔。遍無邊界盡未來際。無障無礙無有差別。教化眾生無有休息。所以者何。十方三世一塵一念。生死涅槃無二無別。大悲般若不取不捨。以得不共法相應故。今於此處蓮花藏界。盧舍那佛坐蓮花臺。放無邊光。集無量眾生。轉無所轉大乘法輪。菩薩大眾遍滿虛空。受無所受大乘法樂。而今我等同在於此一實三寶無過之處。不見不聞如聾如盲。無有佛性。何為如是。無明顛倒妄作外塵。執我我所造種種業。自以覆弊不得見聞。猶如餓鬼臨河見火。故今佛前深生慚愧。發菩提心誠心懺悔。我及眾生無始以來無明所醉。作罪無量。五逆十惡無所不造。自作教他見作隨喜。如是眾罪不可稱數。諸佛賢聖之所證知。已作之罪深生慚愧。所未作者更不敢作。□此諸罪實無所有。眾緣和合假名為業。即緣無業離緣亦無。非內非外不在中間。過去已滅。未來未生現在無住。故所作以其
無住故亦無生。先有非生先無誰生。若言本無及與今有。二義和合名為生者。當本無時即無今有。當今有時非有本無。先後不及有無不合。二義無合何處有生。合義既壞散亦不成。不合不散非有非無。無時無有對何為無。有時無無待誰為有。先後有無皆不得成。當知業性本來無生。從本以來不得有生。當於何處得有無生。有生無生俱不可得。言不可得亦不可得。業性如是諸佛亦爾。如經說言。譬如眾生造作諸業。若善若惡。非內非外。如是業性非有非無。亦復如是。本無今有非無因生。無作無受。時節和合故得果報。行者若能數數思惟如是實相而懺悔者。四重五逆無所能為。猶如虛空不為火燒。如其放逸無慚無愧。不能思惟業實相者。雖無罪性將入泥梨。猶如幻虎還吞幻師。是故當於十方佛前。深生慚愧而作懺悔。作是悔時莫以為作。即應思惟懺悔實相所悔之罪既無所有。云何得有能懺悔者。能悔所悔皆不可得。當於何處得有悔法于諸業障作是悔已。亦應懺悔六情放逸。我及眾生無始已來。不解諸法本來無生。妄想顛倒計我我所。內立六情依而生識。外作六塵執為實有。不知皆是自心所作。如幻如夢永無所有。于中橫計男女等相。起諸煩惱自以纏縛。長沒苦海不求出要。靜慮之時甚可怪哉。猶如眠時睡蓋䨱心。妄見己
【現代漢語翻譯】 現代漢語譯本 無住的緣故，也就不存在『生』。如果先有『非生』，那麼在先前的『無』之後，又是誰產生了『生』呢？如果說原本沒有，而現在有了，這兩種意義結合在一起叫做『生』，那麼當原本沒有的時候，也就沒有現在的有了；當現在有的時候，就不是原本沒有。先後無法企及，有和無無法結合。兩種意義無法結合，又從哪裡產生『生』呢？結合的意義既然壞滅，分散也無法成立。不結合也不分散，既非有也非無。沒有的時候，沒有『有』，針對什麼而說『無』呢？有的時候，沒有『無』，等待誰來說『有』呢？先後有無都不能成立。應當知道業的自性本來就沒有『生』。從根本以來就不能有『生』，那麼從什麼地方能夠得到『無生』呢？『有生』和『無生』都不可得，說『不可得』也是不可得的。業的自性是這樣，諸佛也是這樣。如同經中所說：譬如眾生造作各種業，無論是善業還是惡業，既不在內也不在外。這樣的業性，非有非無，也是這樣。原本沒有，現在有，不是沒有原因而產生。沒有造作，沒有承受，時節因緣和合，所以得到果報。修行的人如果能夠常常思惟這樣的實相而懺悔，那麼四重罪、五逆罪也不能對他怎麼樣，猶如虛空不會被火燒燬。如果放逸，沒有慚愧心，不能思惟業的實相，即使沒有罪性，也將墮入地獄，猶如幻化的老虎反而吞噬幻術師。所以應當在十方諸佛面前，深深地生起慚愧心而作懺悔。作懺悔的時候，不要以為是『作』，就應當思惟懺悔的實相，所懺悔的罪既然沒有所有，怎麼會有能懺悔的人呢？能懺悔的人和所懺悔的罪都不可得，那麼從什麼地方能夠得到懺悔的方法呢？對於各種業障作這樣的懺悔之後，也應當懺悔六根的放逸。我和眾生從無始以來，不瞭解諸法本來沒有『生』，妄想顛倒，計較『我』和『我所』，在內建立六根，依此而生起識，在外執著六塵，認為是真實存在的，不知道這些都是自心所作，如幻如夢，永遠沒有所有，在其中橫生計較男女等相，生起各種煩惱，自己纏縛自己，長久沉沒在苦海中，不尋求出離的要道。靜慮的時候，真是奇怪啊！猶如睡眠的時候，睡意矇蔽內心，妄見自己
【English Translation】 English version Because there is no abiding, there is also no arising. If there was 'non-arising' before, then who gives rise to arising after the initial 'non-being'? If it is said that originally there was nothing, and now there is something, and these two meanings combine to be called 'arising,' then when there was originally nothing, there would be no present existence; when there is present existence, there is no original non-existence. The before and after cannot be reached, and being and non-being cannot be combined. If the two meanings cannot be combined, where does 'arising' come from? Since the meaning of combination is destroyed, separation cannot be established either. Neither combined nor separated, neither being nor non-being. When there is no time, there is no 'being,' in relation to what is 'non-being' spoken? When there is time, there is no 'non-being,' waiting for whom to say 'being'? The before and after, being and non-being, cannot be established. It should be known that the nature of karma originally has no arising. From the beginning, there can be no arising, so from where can one obtain 'non-arising'? 'Arising' and 'non-arising' are both unattainable, and saying 'unattainable' is also unattainable. The nature of karma is like this, and so are all Buddhas. As the sutra says: For example, sentient beings create various karmas, whether good or evil, neither inside nor outside. The nature of such karma is neither being nor non-being, and it is also like this. Originally there was nothing, now there is something, not arising without a cause. There is no creation, no reception, and the conditions come together, so one obtains the karmic result. If a practitioner can constantly contemplate such true nature and repent, then the four grave offenses and five rebellious acts cannot do anything to him, just as space cannot be burned by fire. If one is lax, without shame or remorse, and cannot contemplate the true nature of karma, even without sinful nature, he will fall into hell, like a phantom tiger devouring the illusionist. Therefore, one should deeply generate shame and remorse before the Buddhas of the ten directions and repent. When repenting, do not think that you are 'doing' something, but should contemplate the true nature of repentance. Since the sins repented have no substance, how can there be a repenter? The repenter and the repented are both unattainable, so from where can one obtain the method of repentance? After repenting for various karmic obstacles in this way, one should also repent for the indulgence of the six senses. I and all sentient beings, from beginningless time, do not understand that all dharmas originally have no arising, and with deluded thoughts and inversions, we calculate 'I' and 'mine,' establish the six senses internally, and based on this, consciousness arises. Externally, we cling to the six sense objects, believing them to be real, not knowing that these are all created by our own minds, like illusions and dreams, forever without substance. Within them, we arbitrarily calculate the appearances of male and female, generate various afflictions, bind ourselves, and sink into the sea of suffering for a long time, not seeking a way to escape. During meditation, it is truly strange! It is like when sleeping, sleep covers the mind, and one falsely sees oneself
身大水所漂。不知但是夢心所作。謂實流溺生大怖懅。未覺之時更作異夢。謂我所見是夢非實。心性聰故夢內知夢。即于其溺不生其懅。而未能知身臥床上。動頭搖手勤求永覺。永覺之時追緣前夢。水與流身皆無所有。唯見本來靜臥于床。長夢亦爾。無明䨱心妄作六道。流轉八苦內因諸佛不思議熏。外依諸佛大悲願力。彷彿信解。我及眾生。唯寢長夢妄計為實。違順六塵男女二相。並是我夢。永無實事。何所憂喜何所貪瞋。數數思惟。如是夢觀。漸漸修得如夢三昧。由此三昧得無生忍。從於長夢豁然而覺。即知本來永無流轉。但是一心臥一如床。若離能如是。數數思惟。雖緣六塵不以為實。煩惱羞愧不能自逸。是名大乘六情懺悔。
大乘六情懺悔
【現代漢語翻譯】 現代漢語譯本： 身軀被大水漂流，卻不知道這僅僅是夢中由心所造。誤以為真實地溺水，產生巨大的恐懼。在沒有覺醒的時候，又做了其他的夢，並認為我所見到的只是夢，並非真實。因為心性聰慧，所以在夢中知道這是夢，因此對於溺水不再感到恐懼。但是仍然不能知道自己正躺在床上，動著頭，搖著手，努力尋求永遠的覺醒。當永遠覺醒的時候，再回想之前的夢境，水和被水漂流的身體，一切都不存在。只看到自己本來就安靜地躺在床上。漫長的夢境也是如此，因為無明遮蔽真心，虛妄地造作了六道輪迴，流轉於八苦之中。內在依靠諸佛不可思議的熏習，外在依靠諸佛的大悲願力，彷彿相信理解了，我和眾生，都只是在漫長的夢中沉睡，虛妄地認為是真實的。違背順從六塵（色、聲、香、味、觸、法），以及男女二相，都是我的夢境，永遠沒有真實的事情。還有什麼值得憂愁歡喜，值得貪戀嗔恨的呢？反覆地思考，像這樣進行夢觀，漸漸地修得如夢三昧（Rūpa-samādhi）。通過這種三昧，得到無生法忍（Anutpattika-dharma-kṣānti）。從漫長的夢中豁然覺醒，就知道本來就沒有流轉，只是一心安臥于如如不動的床。如果能夠像這樣，反覆地思考，即使接觸六塵，也不認為它是真實的，煩惱羞愧就不能使自己放縱。這叫做大乘六情懺悔。
大乘六情懺悔 （Rūpa-samādhi：色界定，此處指觀一切法如夢如幻的禪定狀態。） （Anutpattika-dharma-kṣānti：無生法忍，證悟諸法不生不滅的真理，內心安忍不動。）
【English Translation】 English version: The body is carried away by a great flood, yet one does not know that it is merely created by the mind in a dream. Mistakenly believing it to be real drowning, one experiences great fear. While unawakened, one has other dreams, and thinks that what I see is just a dream, not real. Because the mind is intelligent, one knows it is a dream within the dream, and therefore no longer fears drowning. However, one still cannot realize that one is lying on a bed, moving one's head and waving one's hands, diligently seeking eternal awakening. When eternally awakened, recalling the previous dream, the water and the body being carried away by the water, all do not exist. One only sees oneself originally lying quietly on the bed. The long dream is also like this; because ignorance (Avidyā) obscures the true mind, one falsely creates the six realms (Ṣaṭ-gati), transmigrating through the eight sufferings (Aṣṭa-duḥkha). Internally relying on the inconceivable influence of the Buddhas, and externally relying on the great compassionate vows of the Buddhas, one vaguely believes and understands that I and all sentient beings are merely sleeping in a long dream, falsely believing it to be real. Opposing or conforming to the six sense objects (Ṣaḍ-viṣaya) and the two aspects of male and female are all my dreams, and there are never any real events. What is there to worry about or rejoice over, what is there to be greedy for or angry about? Repeatedly contemplate, observe the dream in this way, and gradually cultivate the dream-like samādhi (Rūpa-samādhi). Through this samādhi, one attains the forbearance of non-origination (Anutpattika-dharma-kṣānti). Awakening suddenly from the long dream, one knows that there was originally no transmigration, but only the one mind lying on the bed of suchness. If one can repeatedly contemplate in this way, even when encountering the six sense objects, one will not consider them to be real, and afflictions and shame will not allow oneself to be unrestrained. This is called the Great Vehicle Six Sense Organs Confession.
The Great Vehicle Six Sense Organs Confession (Avidyā: Ignorance, the root cause of suffering and delusion.) (Ṣaṭ-gati: The six realms of existence in cyclic existence: gods, demigods, humans, animals, hungry ghosts, and hell beings.) (Aṣṭa-duḥkha: The eight sufferings: birth, aging, sickness, death, separation from loved ones, association with the disliked, not getting what one wants, and the suffering of the five aggregates.) (Ṣaḍ-viṣaya: The six sense objects: form, sound, smell, taste, touch, and mental objects.) (Rūpa-samādhi: Form realm samādhi, here referring to the meditative state of observing all dharmas as dreams and illusions.) (Anutpattika-dharma-kṣānti: The forbearance of non-origination, realizing the truth that all dharmas neither arise nor cease, and the mind remains stable and unmoving.)