English
Such karmic obstacles can prevent practitioners from being reborn in the Western Pure Land of Ultimate Bliss. What should be done about this? Therefore, repentance is an urgent matter. When we speak of 'heavy karma and light blessings,' 'karma' refers to the ten non-virtuous actions, and 'blessings' refer to the ten virtuous actions. The ten non-virtuous actions include: three non-virtuous actions of the body, namely killing, stealing, and sexual misconduct; four non-virtuous actions of speech, namely false speech, embellished speech, divisive speech, and harsh speech; and three non-virtuous actions of the mind, namely greed, hatred, and delusion. Conversely, avoiding these ten non-virtuous actions is the ten virtuous actions. 'Heavy' refers to committing all ten non-virtuous actions, and 'light' refers to cultivating only one aspect of virtue. Furthermore, the highest level of the ten non-virtuous actions is called 'heavy karma,' and the lowest level of the ten virtuous actions is called 'light blessings' (for example, in the non-virtuous action of killing, killing parents, teachers, or Sangha members is the highest level, killing ordinary people is the middle level, and killing animals or tiny insects is the lowest level; other non-virtuous actions can be inferred by analogy. The ten virtuous actions are the opposite of this). Also, intensely committing evil is called 'heavy karma,' and casually performing good deeds is called 'light blessings.' For example, someone hates others and curses them to die early; they beat someone with a stick and hope they die immediately. This is 'heavy karma.' Also, for example, someone just wants to recite the Buddha's name and says their mouth feels sour; they just want to prostrate and say their back hurts. This is 'light blessings.' When we speak of 'deep obstacles and shallow wisdom,' there are two types of obstacles: external obstacles and internal obstacles. There are two types of external obstacles: one is the pressure of worldly affairs, and the other is the entanglement of demons and external paths. There are also two types of internal obstacles: one is illness and premature death, and the other is ignorance and delusion. There are also two types of wisdom: expedient wisdom and ultimate wisdom. Wisdom gained through hearing, thinking, and cultivation is expedient wisdom, and wisdom gained through realizing the truth is ultimate wisdom. There are also two types of realizing the truth: one is the realization of the Small Vehicle (Hinayana), and the other is the realization of the Great Vehicle (Mahayana). There are also two types of realization in the Great Vehicle: one is emptiness and provisionality, and the other is the Middle Way. There are also two types of the Middle Way: one is the provisional Middle Way, and the other is the perfect Middle Way. If we discuss the depth of various wisdoms, the wisdom of hearing is the shallowest, the wisdom of thinking is deeper, and so on, with the provisional Middle Way being shallow and the perfect Middle Way being deep. The various wisdoms can be compared to each other, and so on. When we speak of 'deep obstacles,' it means that both internal and external obstacles attack simultaneously; when we speak of 'shallow wisdom,' it means that understanding after hearing the Dharma is not thorough enough. For example, someone is about to practice and becomes seriously ill; they are about to embark on the right path and encounter an evil teacher. This is 'deep obstacles.' Also, someone has not yet attained the stage of an inner ordinary person but thinks they have already surpassed the state of a Buddha; they understand some worldly knowledge and claim to have entered the gate of enlightenment. This is 'shallow wisdom.' Greed, hatred, and delusion are called defiled mind, and morality, concentration, and wisdom are called pure virtues. --------------------------------------------------------------------------------
Chinese
。言易炽者。嗔如火𦦨。触干草而展转增高。爱似藕丝。割钝刀而牵连不断。痴则密织见网。愈缚愈缠。深种邪根。弥生弥广。言难成者。戒则律仪篇聚。持少犯多。定则大小禅那。造修无地。慧则权实妙智。证悟无门乃有一毫染着累月牵怀片语不投。终身结怨者。此易炽也。其或才登戒品。已破浮囊。一入禅堂。但增昏掉者。此难成也。自非深生惭愧。痛自克责。恳到忏悔。则纵经尘劫。灭罪良难。次忏悔法中。翘勤五体。表外仪恭。披沥一心。明内心敬。两肘两膝及额。名为五体。披沥谓开发洗荡也。以我之诚。归投于佛。故曰投诚。忏悔者。断相续心也。由昔身行恶法。故今五体翘勤。复由意起贪嗔。故用一心披沥。又由舌谈恶语。故今口陈忏悔。又昔无始身业猛利。故用翘勤而忏意业秽污。故用披沥而忏。口业粗犷。故用陈词急切而忏也。次正陈忏悔中。我者行人自谓。众生即四恩三有六道四生。谓我与法界众生。自从旷劫直至今生。常常起惑造业。未曾休息。非是一人独造。亦非一生一处所造。非是一人。故云我及众生。非是一生。故云旷劫至今。非是一处。故云无量无边。盖由众生从无始来。世世生生。互为眷属。更相主伴。更相佐助。罪业方成。造业既同。忏悔亦尔。故须遍缘法界众生为其忏悔也。问 。旷劫罪业。应已受报。云何直至今生犹未灭邪。若已受报。则不须忏。若犹不灭。则忏亦无益。答。众生造业受报有三。一者现报。二者生报。三者后报(现报一生即受生报次生方受后报经无量劫乃受)。复有二种。一者定业。二者不定。若过去业属现报者。则亦已受若生报后报。正在将来。岂可不殷勤忏悔邪。又若是定业。则不可忏若不定者。忏则除灭。何谓无益邪(小乘所明有定不定业大乘所明一切不定)。迷本净心二句是忏烦恼障。染秽三业四句是忏业障。所结冤业二句是忏报障。又迷本净心是根本惑纵贪嗔痴是枝叶惑言迷则如云覆月。光明不现。言纵则养贼为子。自劫家珍。身口意三。与烦恼相应。名为染秽。造作十恶五逆。名为罪垢。三业为能造。罪垢为所造。罪垢既成。必招冤业。冤必有报。故名报障也。言无量无边略有五意。一约心。一念尘劳。具有八万。何况相续二约境。一处所作。已自无量何况十方。三约事。一业若成。罪无边际。何况诸业。四约时。一生所作。亦应无量。何况旷劫。五约人。一人所作。已自无边。何况众生。所以业若有形。虚空难受也。冤业有三。如云人死为羊。羊死为人。死死生生。递相吞啖。此名杀冤。汝负我命。我还汝债。经百千劫常在生死。此名盗冤。汝爱我心。我 现代汉语译本 旷劫（漫长的时间）所造的罪业，按理说应该已经受到报应。为什么直到今生还没有消灭呢？如果已经受报，那就不需要忏悔；如果仍然没有消灭，那么忏悔也没有用处。回答：众生造业受报有三种情况：一是现报（一生当中就受到报应），二是生报（来世才受到报应），三是后报（经过无量劫才受到报应）。又有两种情况：一是定业，二是 不定业。如果过去的业属于现报，那么就已经受报了；如果是生报或后报，正在未来，怎么可以不殷勤忏悔呢？而且，如果是定业，那就不可忏悔；如果是不定业，忏悔就可以消除。怎么说忏悔没有用处呢？（小乘所说有定业和不定业，大乘所说一切都是不定业）。 ‘迷本净心’这两句是忏悔烦恼障，‘染秽三业’这四句是忏悔业障，‘所结冤业’这两句是忏悔报障。‘迷本净心’是根本的迷惑，放纵贪嗔痴是枝叶的迷惑。说‘迷’就像乌云遮蔽月亮，光明无法显现。说‘纵’就像养贼当儿子，自己抢劫家里的珍宝。身、口、意三业与烦恼相应，叫做染污。造作十恶五逆，叫做罪垢。三业是能造作，罪垢是所造作。罪垢既然形成，必定招致冤业。有冤必有报，所以叫做报障。说‘无量无边’略有五种意思：一是就心而言，一念的尘劳，就具有八万四千种烦恼，何况是相续不断的烦恼？二是就境界而言，在一个地方造作，就已经无量了，何况是十方世界？三是就事情而言，一个业如果形成，罪就没有边际，何况是各种各样的业？四是就时间而言，一生所造作的，也应该无量，何况是漫长的时间？五是就人而言，一个人所造作的，就已经无边了，何况是众生？所以说，业如果有形状，虚空都难以容纳。 冤业有三种，比如人死后变成羊，羊死后变成人，死死生生，互相吞食，这叫做杀冤。你欠我命，我还你债，经过百千劫，常常在生死轮回中，这叫做盗冤。你爱我的心，我
English
English version The karmic debts accumulated over countless kalpas (aeons) should have already been repaid. Why haven't they been extinguished even now in this life? If they have already been repaid, then there is no need for repentance. If they still haven't been extinguished, then repentance is also useless. Answer: There are three ways in which sentient beings create karma and receive retribution: first, immediate retribution (received in the same lifetime); second, subsequent retribution (received in the next life); and third, later retribution (received after countless kalpas). There are also two types: first, fixed karma; and second, unfixed karma. If past karma belongs to immediate retribution, then it has already been received. If it belongs to subsequent or later retribution, it is in the future. How can one not diligently repent? Moreover, if it is fixed karma, then it cannot be repented. If it is unfixed karma, then repentance will eliminate it. How can one say that it is useless? (The Small Vehicle explains that there is fixed and unfixed karma; the Great Vehicle explains that all karma is unfixed.) The two phrases 'deluded about the inherently pure mind' are to repent of the obstacle of afflictions. The four phrases 'defiled three karmas' are to repent of the obstacle of karma. The two phrases 'accumulated karmic debts' are to repent of the obstacle of retribution. 'Deluded about the inherently pure mind' is the fundamental delusion. Indulging in greed, anger, and ignorance is the branch delusion. Saying 'deluded' is like clouds covering the moon, and the light does not appear. Saying 'indulging' is like raising a thief as a son, robbing one's own family treasures. The three karmas of body, speech, and mind corresponding to afflictions are called defilement. Creating the ten evils and five rebellious acts is called sinful defilement. The three karmas are the creators, and sinful defilement is what is created. Once sinful defilement is formed, it will inevitably lead to karmic debts. Where there is resentment, there must be retribution, so it is called the obstacle of retribution. Saying 'immeasurable and boundless' has roughly five meanings: first, in terms of the mind, a single thought of worldly defilement has eighty-four thousand afflictions, let alone continuous afflictions? Second, in terms of the realm, creating in one place is already immeasurable, let alone the ten directions? Third, in terms of events, if one karma is formed, the sin is boundless, let alone all kinds of karma? Fourth, in terms of time, what is created in one lifetime should also be immeasurable, let alone countless kalpas? Fifth, in terms of people, what one person creates is already boundless, let alone sentient beings? Therefore, if karma had a shape, space would be difficult to contain it. There are three types of karmic debts. For example, when a person dies, they become a sheep, and when a sheep dies, they become a person. Dying and being born, they devour each other. This is called the karmic debt of killing. You owe me a life, and I repay you a debt. After hundreds of thousands of kalpas, we are always in the cycle of birth and death. This is called the karmic debt of stealing. You love my heart, and I --------------------------------------------------------------------------------
Chinese
怜汝色。经百千劫。常在缠缚。此名淫冤(问淫则彼此无怨何亦名冤答杀盗二业名为怒冤淫名喜冤喜怒俱冤无非是业众生颠倒以怨为亲良由于此)。愿悉消灭者。谓三障俱灭也。二忏悔三障竟。 △三发愿三。初总愿。二别愿。三总结 今初。 从于今日。立深誓愿。远离恶法誓不更造。勤修圣道。誓不退惰。誓成正觉。誓度众生。 此即四宏誓愿也。修行若无誓愿。则有退失。故以此四法自制其心。则不生懈怠也。此之四宏。依于圆教无作四谛而发。名深誓愿。愿不依谛。名为狂愿。若非无作。亦不名深。言无作者。谓本性具足。四皆无所造作也。天台大师云。由迷理故。涅槃是生死。名为苦谛。菩提是烦恼。名为集谛。由悟理故。生死即涅槃。名为灭谛。烦恼即菩提。名为道谛。今略释之。生死烦恼是众生因果。菩提涅槃。是诸佛因果。然众生诸佛。但有名字。生死烦恼菩提涅槃。亦但有名字。究极而言。祇是一心。以由无始迷此一心。全以菩提涅槃而为烦恼生死。故于今日悟此一心。即以烦恼生死而为菩提涅槃。名虽有二。体则无二。如水成冰。冰还成水。此即无作四谛也(问众生诸佛但有名字则诚然矣生死烦恼是染秽法菩提涅槃是清净法升沈迥异优劣天渊云何言亦但有名字邪答若就事论诚 怜悯你被色欲所困。经过百千劫的时间，常常处在缠缚之中。这叫做淫冤（问：如果行淫是双方自愿的，为什么也叫做冤？答：杀、盗两种恶业称为怒冤，淫欲称为喜冤，喜和怒都是冤，没有哪一样不是业。众生颠倒，把冤家当作亲人，就是因为这个原因）。‘愿悉消灭者’，是指三种障碍全部灭除。以上是第二部分，忏悔三种障碍完毕。 △三、发愿，分为三个部分。一、总愿。二、别愿。三、总结。现在是第一部分。 从今天开始，立下深厚的誓愿，远离恶法，誓不再造；勤奋修习圣道，誓不退缩懈怠；誓要成就正觉，誓要度化众生。 这就是四弘誓愿。修行如果没有誓愿，就会有退失。所以用这四种方法来约束自己的心，就不会产生懈怠。这四弘誓愿，是依据圆教的无作四谛而发的，所以称为‘深誓愿’。如果愿不是依据四谛而发，就称为‘狂愿’。如果不是无作，也不能称为‘深’。所谓‘无作’，是指本性本来就具足，四谛都是没有造作的。天台大师说：‘因为迷惑真理的缘故，涅槃就是生死，称为苦谛；菩提就是烦恼，称为集谛。因为觉悟真理的缘故，生死就是涅槃，称为灭谛；烦恼就是菩提，称为道谛。’现在简略地解释一下。生死烦恼是众生的因果，菩提涅槃是诸佛的因果。然而众生和诸佛，都只是名字而已；生死烦恼和菩提涅槃，也只是名字而已。归根结底，只是一心。因为从无始以来迷惑了这一心，完全把菩提涅槃当作烦恼生死。所以今天觉悟了这一心，就把烦恼生死当作菩提涅槃。名义上虽然有二，本体上却没有二。就像水变成冰，冰又变成水。这就是无作四谛（问：众生和诸佛只是名字，这当然是对的。但是生死烦恼是染污的法，菩提涅槃是清净的法，上升和下沉迥然不同，优劣有天壤之别，怎么说也只是名字呢？答：如果从现象上来说，确实是这样。