Chinese
大正藏第 45 册 No. 1908 大乘六情忏悔 No. 1908 大乘六情忏悔 释元晓撰 若依法界始游行者。于四威仪无一唐游。念诸佛不思议德。常思实相杇销业障。普为六道无边众生。归命十方无量诸佛。诸佛不异而亦非一。一即一切一切即一。虽无所住而无不住。虽无所为而无不为。一一相好一一毛孔。遍无边界尽未来际。无障无碍无有差别。教化众生无有休息。所以者何。十方三世一尘一念。生死涅槃无二无别。大悲般若不取不舍。以得不共法相应故。今于此处莲花藏界。卢舍那佛坐莲花台。放无边光。集无量众生。转无所转大乘法轮。菩萨大众遍满虚空。受无所受大乘法乐。而今我等同在于此一实三宝无过之处。不见不闻如聋如盲。无有佛性。何为如是。无明颠倒妄作外尘。执我我所造种种业。自以覆弊不得见闻。犹如饿鬼临河见火。故今佛前深生惭愧。发菩提心诚心忏悔。我及众生无始以来无明所醉。作罪无量。五逆十恶无所不造。自作教他见作随喜。如是众罪不可称数。诸佛贤圣之所证知。已作之罪深生惭愧。所未作者更不敢作。□此诸罪实无所有。众缘和合假名为业。即缘无业离缘亦无。非内非外不在中间。过去已灭。未来未生现在无住。故所作以其 无住故亦无生。先有非生先无谁生。若言本无及与今有。二义和合名为生者。当本无时即无今有。当今有时非有本无。先后不及有无不合。二义无合何处有生。合义既坏散亦不成。不合不散非有非无。无时无有对何为无。有时无无待谁为有。先后有无皆不得成。当知业性本来无生。从本以来不得有生。当于何处得有无生。有生无生俱不可得。言不可得亦不可得。业性如是诸佛亦尔。如经说言。譬如众生造作诸业。若善若恶。非内非外。如是业性非有非无。亦复如是。本无今有非无因生。无作无受。时节和合故得果报。行者若能数数思惟如是实相而忏悔者。四重五逆无所能为。犹如虚空不为火烧。如其放逸无惭无愧。不能思惟业实相者。虽无罪性将入泥梨。犹如幻虎还吞幻师。是故当于十方佛前。深生惭愧而作忏悔。作是悔时莫以为作。即应思惟忏悔实相所悔之罪既无所有。云何得有能忏悔者。能悔所悔皆不可得。当于何处得有悔法于诸业障作是悔已。亦应忏悔六情放逸。我及众生无始已来。不解诸法本来无生。妄想颠倒计我我所。内立六情依而生识。外作六尘执为实有。不知皆是自心所作。如幻如梦永无所有。于中横计男女等相。起诸烦恼自以缠缚。长没苦海不求出要。静虑之时甚可怪哉。犹如眠时睡盖䨱心。妄见己 现代汉语译本 无住的缘故，也就不存在‘生’。如果先有‘非生’，那么在先前的‘无’之后，又是谁产生了‘生’呢？如果说原本没有，而现在有了，这两种意义结合在一起叫做‘生’，那么当原本没有的时候，也就没有现在的有了；当现在有的时候，就不是原本没有。先后无法企及，有和无无法结合。两种意义无法结合，又从哪里产生‘生’呢？结合的意义既然坏灭，分散也无法成立。不结合也不分散，既非有也非无。没有的时候，没有‘有’，针对什么而说‘无’呢？有的时候，没有‘无’，等待谁来说‘有’呢？先后有无都不能成立。应当知道业的自性本来就没有‘生’。从根本以来就不能有‘生’，那么从什么地方能够得到‘无生’呢？‘有生’和‘无生’都不可得，说‘不可得’也是不可得的。业的自性是这样，诸佛也是这样。如同经中所说：譬如众生造作各种业，无论是善业还是恶业，既不在内也不在外。这样的业性，非有非无，也是这样。原本没有，现在有，不是没有原因而产生。没有造作，没有承受，时节因缘和合，所以得到果报。修行的人如果能够常常思惟这样的实相而忏悔，那么四重罪、五逆罪也不能对他怎么样，犹如虚空不会被火烧毁。如果放逸，没有惭愧心，不能思惟业的实相，即使没有罪性，也将堕入地狱，犹如幻化的老虎反而吞噬幻术师。所以应当在十方诸佛面前，深深地生起惭愧心而作忏悔。作忏悔的时候，不要以为是‘作’，就应当思惟忏悔的实相，所忏悔的罪既然没有所有，怎么会有能忏悔的人呢？能忏悔的人和所忏悔的罪都不可得，那么从什么地方能够得到忏悔的方法呢？对于各种业障作这样的忏悔之后，也应当忏悔六根的放逸。我和众生从无始以来，不了解诸法本来没有‘生’，妄想颠倒，计较‘我’和‘我所’，在内建立六根，依此而生起识，在外执着六尘，认为是真实存在的，不知道这些都是自心所作，如幻如梦，永远没有所有，在其中横生计较男女等相，生起各种烦恼，自己缠缚自己，长久沉没在苦海中，不寻求出离的要道。静虑的时候，真是奇怪啊！犹如睡眠的时候，睡意蒙蔽内心，妄见自己
English
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 --------------------------------------------------------------------------------
Chinese
身大水所漂。不知但是梦心所作。谓实流溺生大怖懅。未觉之时更作异梦。谓我所见是梦非实。心性聪故梦内知梦。即于其溺不生其懅。而未能知身卧床上。动头摇手勤求永觉。永觉之时追缘前梦。水与流身皆无所有。唯见本来静卧于床。长梦亦尔。无明䨱心妄作六道。流转八苦内因诸佛不思议熏。外依诸佛大悲愿力。仿佛信解。我及众生。唯寝长梦妄计为实。违顺六尘男女二相。并是我梦。永无实事。何所忧喜何所贪瞋。数数思惟。如是梦观。渐渐修得如梦三昧。由此三昧得无生忍。从于长梦豁然而觉。即知本来永无流转。但是一心卧一如床。若离能如是。数数思惟。虽缘六尘不以为实。烦恼羞愧不能自逸。是名大乘六情忏悔。 大乘六情忏悔 现代汉语译本： 身躯被大水漂流，却不知道这仅仅是梦中由心所造。误以为真实地溺水，产生巨大的恐惧。在没有觉醒的时候，又做了其他的梦，并认为我所见到的只是梦，并非真实。因为心性聪慧，所以在梦中知道这是梦，因此对于溺水不再感到恐惧。但是仍然不能知道自己正躺在床上，动着头，摇着手，努力寻求永远的觉醒。当永远觉醒的时候，再回想之前的梦境，水和被水漂流的身体，一切都不存在。只看到自己本来就安静地躺在床上。漫长的梦境也是如此，因为无明遮蔽真心，虚妄地造作了六道轮回，流转于八苦之中。内在依靠诸佛不可思议的熏习，外在依靠诸佛的大悲愿力，仿佛相信理解了，我和众生，都只是在漫长的梦中沉睡，虚妄地认为是真实的。违背顺从六尘（色、声、香、味、触、法），以及男女二相，都是我的梦境，永远没有真实的事情。还有什么值得忧愁欢喜，值得贪恋嗔恨的呢？反复地思考，像这样进行梦观，渐渐地修得如梦三昧（Rūpa-samādhi）。通过这种三昧，得到无生法忍（Anutpattika-dharma-kṣānti）。从漫长的梦中豁然觉醒，就知道本来就没有流转，只是一心安卧于如如不动的床。如果能够像这样，反复地思考，即使接触六尘，也不认为它是真实的，烦恼羞愧就不能使自己放纵。这叫做大乘六情忏悔。 大乘六情忏悔 （Rūpa-samādhi：色界定，此处指观一切法如梦如幻的禅定状态。） （Anutpattika-dharma-kṣānti：无生法忍，证悟诸法不生不灭的真理，内心安忍不动。）
English
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.) --------------------------------------------------------------------------------