English
English version Laumen. Although the manifestations of sins are countless, broadly speaking, there are three primary reasons for the inability to awaken: first, afflictions (烦恼, fan nao), second, karma (业, ye), and third, retribution (果报, guo bao). These three dharmas can obstruct the path to enlightenment, as well as the good deeds and wonderful things of humans and devas. Therefore, in the scriptures, they are called the 'Three Obstacles'. So, all Buddhas and Bodhisattvas teach people to use expedient methods of repentance to eliminate these obstacles. If these three obstacles can be eliminated, then the six senses, the ten evils, and even the eighty-four thousand gates of defilement can all be purified. Therefore, disciple so-and-so, today, with this enhanced and supreme mind, repents of the Three Obstacles. If one wants to eliminate these Three Obstacles, what kind of mind should one use to make these obstacles disappear? First, one should generate seven kinds of minds as a means, and then these obstacles can be eliminated. What are the seven? First, shame (惭愧, can kui); second, fear (恐怖, kong bu); third, aversion (厌离, yan li); fourth, generating Bodhicitta (发菩提心, fa pu ti xin); fifth, equality towards enemies and loved ones (怨亲平等, yuan qin ping deng); sixth, remembering and repaying the Buddha's kindness (念报佛恩, nian bao fo en); and seventh, contemplating the emptiness of the nature of sin (观罪性空, guan zui xing kong). The first is the mind of shame. Reflecting on oneself: I am the same as Shakyamuni Buddha (释迦如来, Shi Jia Ru Lai), both being ordinary beings. But now, since the World Honored One attained enlightenment, so many kalpas of dust and sand have passed, while we are mutually indulging in the six dusts, revolving in the cycle of birth and death, with no end in sight. This is truly the most shameful and disgraceful thing in the world. The second is the mind of fear. Since we are ordinary beings, the karma created by our body, speech, and mind is often in accordance with sin. Because of this cause, after death, we should fall into hell, the animal realm, and the realm of hungry ghosts, suffering immeasurable pain. This is truly a frightening and terrifying thing. The third is the mind of aversion. We should often observe that in the cycle of birth and death, there is only impermanence, suffering, emptiness, non-self, and impurity, as illusory as bubbles on water, quickly arising and quickly disappearing. Coming and going, flowing and revolving like a wheel, the eight sufferings of birth, old age, sickness, and death torment each other, without a moment of rest. Everyone should observe their own body, from head to toe, in which there are only thirty-six impure things: hair, body hair, nails, teeth, eye mucus, tears, nasal mucus, saliva, dirt, sweat, feces, urine, skin, blood, flesh, tendons, veins, bones, marrow, fat, grease, meninges, spleen, kidneys, heart, lungs, liver, gallbladder, intestines, stomach, red phlegm, white phlegm, raw organs, cooked organs. Like this, the nine orifices constantly flow out impure things. Therefore, the scriptures say that this body is a collection of all sufferings, and everything is impure. How can a wise person be attached to this body? --------------------------------------------------------------------------------
Chinese
生死。既有如此种种恶法。甚可患厌。第四发菩提心者。经言。当乐佛身。佛身者。即法身也从无量功德智慧生。从六波罗蜜生。从慈悲喜舍生。从三十七助菩提法生。从如是等种种功德智慧生如来身。欲得此身者。当发菩提心求一切种智。常乐我净萨婆若果。净佛国土成就众生。于身命财无所吝惜。第五怨亲平等者。于一切众生。起慈悲心无彼我相。何以故尔。若见怨异于亲即是分别。以分别故起诸相着。相着因缘生诸烦恼。烦恼因缘造诸恶业。恶业因缘故得苦果。第六念报佛恩者。如来往昔无量劫中。舍头目髓脑支节手足。国城妻子象马七珍。为我等故修诸苦行。此恩此德实难酬报。是故经言。若以顶戴两肩荷负。于恒沙劫亦不能报。我等欲报如是恩者。当于此世勇猛精进。捍劳忍苦不惜身命。建立三宝弘通大乘。广化众生同入正觉。第七观罪性空者罪无自性从因缘生。颠倒而有。既从因缘而生。则可从因缘而灭。从因缘而生者。狎近恶友造作无端。从因缘而灭者。即是今日洗心忏悔。是故经言。此罪性不在内。不在外。不在中间。故知此罪从本是空生。如是等七种心已缘想十方诸佛贤圣擎拳合掌。披陈至到惭愧改革。舒历心肝洗荡肠胃。如此忏悔亦何罪而不灭。亦何福而不生。若复不尔。悠悠缓纵情虑躁动。徒 现代汉语译本 生死。既然有如此种种恶法，实在令人厌恶。第四是发菩提心。经书上说：‘应当欣乐佛身。’佛身，就是法身，从无量的功德智慧产生，从六波罗蜜（Dharmaparamita，布施、持戒、忍辱、精进、禅定、智慧）产生，从慈悲喜舍产生，从三十七助菩提法产生，从像这些等等的功德智慧产生如来（Tathagata，佛的称号之一）之身。想要得到这种身，应当发起菩提心，求得一切种智（Sarvajnana，佛的智慧），常乐我净的萨婆若（Sarvajna，一切智者）果位，清净佛国土，成就众生，对于身命财产没有丝毫吝惜。第五是怨亲平等。对于一切众生，生起慈悲心，没有彼此的分别。为什么呢？如果看到怨家不同于亲人，那就是分别。因为有分别，就产生各种执着。因为执着的缘故，产生各种烦恼。因为烦恼的缘故，造作各种恶业。因为恶业的缘故，得到痛苦的果报。第六是念报佛恩。如来在往昔无量劫中，舍弃头目髓脑、肢节手足、国城妻子、象马七珍，为了我们这些众生，修行各种苦行。这种恩德实在难以报答。所以经书上说：‘如果用头顶顶戴，两肩荷负，经过恒河沙数般的劫数，也不能报答。’我们想要报答这样的恩情，应当在这个世上勇猛精进，不怕劳苦，忍受痛苦，不惜身命，建立三宝（佛、法、僧），弘扬流通大乘佛法，广泛教化众生，一同进入正觉。第七是观罪性空。罪没有自性，从因缘而生，是颠倒而有。既然是从因缘而生，就可以从因缘而灭。从因缘而生，就是亲近恶友，造作无端。从因缘而灭，就是今天洗心忏悔。所以经书上说：‘罪的本性不在内，不在外，不在中间。’因此知道罪从根本上是空性而生。像这样等七种心，已经缘想十方诸佛贤圣，擎拳合掌，披陈至诚，惭愧改过，舒展心肝，洗涤肠胃。如此忏悔，还有什么罪不能灭除？还有什么福不能产生？如果不是这样，悠悠忽忽，缓慢放纵，情虑躁动，徒劳无功。
English
English version Birth and death. Since there are so many evil dharmas, they are truly detestable. The fourth is to generate Bodhicitta (the aspiration to achieve enlightenment). The scriptures say: 'One should rejoice in the Buddha's body.' The Buddha's body is the Dharmakaya (the body of the Dharma), which arises from immeasurable merits and wisdom, from the six Paramitas (Dharmaparamita, perfections of giving, morality, patience, diligence, meditation, and wisdom), from loving-kindness, compassion, joy, and equanimity, from the thirty-seven aids to Bodhi (enlightenment), and from such merits and wisdom the Tathagata's (one of the titles of a Buddha) body arises. Those who wish to attain this body should generate Bodhicitta, seek Sarvajnana (the wisdom of a Buddha), the bliss, eternity, self, and purity of Sarvajna (omniscient) fruition, purify the Buddha-lands, accomplish sentient beings, and be unsparing of body, life, and wealth. The fifth is equality towards enemies and relatives. Towards all sentient beings, generate loving-kindness and compassion, without the perception of self and other. Why is this so? If one sees enemies as different from relatives, that is discrimination. Because of discrimination, various attachments arise. Because of the causes and conditions of attachment, various afflictions arise. Because of the causes and conditions of afflictions, one creates various evil karmas. Because of the causes and conditions of evil karmas, one obtains painful results. The sixth is to remember and repay the Buddha's kindness. In the past, in immeasurable kalpas (eons), the Tathagata gave up his head, eyes, marrow, brain, limbs, hands, feet, kingdoms, cities, wives, elephants, horses, and the seven treasures for our sake, practicing various ascetic practices. This kindness and virtue are truly difficult to repay. Therefore, the scriptures say: 'If one were to carry him on the crown of one's head and bear him on both shoulders for as many kalpas as there are sands in the Ganges River, one would still not be able to repay him.' If we wish to repay such kindness, we should be courageous and diligent in this life, endure hardship, and not spare our body and life, establish the Three Jewels (Buddha, Dharma, Sangha), propagate and circulate the Great Vehicle (Mahayana) teachings, widely transform sentient beings, and together enter into perfect enlightenment. The seventh is to contemplate the emptiness of the nature of sin. Sin has no self-nature; it arises from causes and conditions, and exists through delusion. Since it arises from causes and conditions, it can be extinguished from causes and conditions. Arising from causes and conditions means associating with evil friends and creating groundlessly. Extinguishing from causes and conditions means washing the mind and repenting today. Therefore, the scriptures say: 'The nature of sin is not within, not without, and not in between.' Therefore, know that sin originally arises from emptiness. With these seven types of minds, already contemplating the Buddhas and sages of the ten directions, raising fists and joining palms, sincerely confessing, feeling ashamed and reforming, opening the heart and cleansing the intestines, what sins cannot be eradicated with such repentance? What blessings cannot arise? If not, being careless and lax, indulging in agitation, it is all in vain. --------------------------------------------------------------------------------
Chinese
自劳形于事何益。且复人命无常。喻如转烛。一息不还便同灰壤。三涂苦报即身膺受。不可以钱财宝货嘱托求脱。杳杳冥冥恩赦无期。独婴此苦无代受者。莫言我今生中无有此罪。所以不能恳祷忏悔。经中谓言。凡夫之人举足动步无非是罪。又复过去生中皆悉成就无量恶业。追逐行者如影随形。若不忏悔罪恶日深。故知包藏瑕疵佛不许可。说悔先罪净名所尚。故使长沦苦海实由隐覆。是故弟子某甲今日发露忏悔不复覆藏。所言三障者一曰烦恼。二名为业。三是果报。此三种法更相由藉。因烦恼故所以起诸恶业。恶业因缘故得苦果。是故弟子某甲今日至心忏悔。第一先应忏悔烦恼障。而此烦恼皆从意起。所以者何。意业起故。则身与口随之而动。意业有三。一者悭贪。二者瞋恚。三者痴闇。由痴闇故起诸邪见造诸不善。是故经言。贪瞋痴业能令众生堕于地狱饿鬼畜生受苦。若生人中得贫穷孤露凶很顽钝。愚迷无知诸烦恼报。意业既有如此恶果。是故某甲等今日至心归命诸佛。求哀忏悔。夫此烦恼。诸佛菩萨入理圣人种种诃责。亦名此烦恼以为怨家。何以故。能断众生慧命根故。亦名此烦恼以之为贼。能劫众生诸善法故。亦名此烦恼以为瀑河。能漂众生入于生死大苦海故。亦名此烦恼以为羁锁。能系众生于生死狱不能得出 现代汉语译本： 自己劳累形体去做事有什么益处呢？况且人的生命无常，比喻就像转动的蜡烛，一口气不来就和灰土一样了。地狱、饿鬼、畜生三恶道的苦报，立刻就要自身承受，不可以凭借钱财宝物嘱托他人来求得解脱。昏暗渺茫，恩赦没有期限，独自承受这痛苦，没有谁可以代替。不要说我今生没有这些罪过，所以不能恳切祈祷忏悔。《经》中说，凡夫之人举足动步没有不是罪过的。而且过去生中都已经造就了无量恶业，追逐着修行人就像影子跟随形体一样。如果不忏悔，罪恶就会日益加深。所以知道包藏瑕疵，佛是不允许的。宣说忏悔以往的罪过，是维摩诘（Vimalakirti）所推崇的。因此，长久沉沦苦海，实在是因为隐瞒覆盖罪过的缘故。所以弟子某甲今日发露忏悔，不再覆藏。所说的三障，一是烦恼，二是业，三是果报。这三种法互相依存，因为有烦恼，所以产生各种恶业；因为恶业的因缘，所以得到苦果。所以弟子某甲今日至诚忏悔。首先应当忏悔烦恼障。而这烦恼都是从意念产生的。为什么这样说呢？因为意业发动，那么身和口就随之而动。意业有三种：一是悭贪（miserliness），二是瞋恚（anger），三是痴闇（ignorance）。因为痴闇的缘故，产生各种邪见，造作各种不善。所以经中说，贪、瞋、痴的恶业，能使众生堕入地狱、饿鬼、畜生道中受苦。如果生在人间，就会得到贫穷、孤苦、凶狠、顽固、愚昧无知等各种烦恼的果报。意业既然有如此恶果，所以某甲等今日至诚归命诸佛，求哀忏悔。这烦恼，诸佛菩萨、证入真理的圣人，都以各种方式呵斥。也称这烦恼为怨家。为什么呢？因为它能断绝众生的慧命之根。也称这烦恼为盗贼，能劫夺众生各种善法。也称这烦恼为瀑河，能漂流众生进入生死大苦海。也称这烦恼为羁锁，能把众生束缚在生死牢狱中，不能得出。