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上
二○ ○五年二月十二日 |
妒等罪○悉皆盡懺○永不復起○是名為懺○悔 | 悔○懺者懺其前愆○從前所有惡業愚迷憍誑嫉 | 知識○已上是為無相懺悔○云何名懺○云何名 | 妒等罪○悉皆懺悔○願一時銷滅永不復起○善 | 念及後念○念念不被嫉妒染○從前所有惡業嫉 | 等罪○願一時銷滅永不復起○弟子等從前念今 | 及後念○念念不被憍誑染○從前所有惡業憍誑 | 悔○願一時銷滅永不復起○弟子等從前念今念 | 不被愚迷染○從前所有惡業愚迷等罪○悉皆懺 | 我語一時道○弟子等從前念今念及後念○念念 | 悔○滅三世罪○令得三業清淨○善知識○各隨 | 此香各自內薰○莫向外覓○今與汝等授無相懺 | 至菩提○眞性不易○名解脫知見香○善知識○ | 自本心○達諸佛理○和光接物○無我無人○直 | 攀緣善惡○不可沈空守寂○卽須廣學多聞○識 | 無礙○名解脫香○五解脫知見香○自心既無所 | 脫香○卽自心無所攀緣○不思善不思惡○自在 | 不執著○敬上念下○矜恤孤貧○名慧香○四解 | 常以智慧觀照自性○不造諸惡○雖修衆善○心 | 境相○自心不亂○名定香○三慧香○自心無礙 | 無貪嗔無劫害○名戒香○二定香○卽覩諸善惡 | 跪○師曰○一戒香○卽自心中無非無惡無嫉妒 | 先為傳自性五分法身香○次授無相懺悔○衆胡 | 從遠來一會於此○皆共有緣○今可各各胡跪○ | 身○見自心佛○自度自戒○始得不假到此○既 | 於一切時念念自淨其心○自修其行○見自己法 | 陞座告衆曰來○諸善知識○此事須從自性中起 | 時大師見廣韶洎四方士庶駢集山中聽法○於是 | 懺悔品第六 | 六祖大師法寶壇經 |
| 性皆不染著○名衆中尊○若修此行○是自歸依 | 離欲尊○自心歸依淨○一切塵勞愛欲境界○自 | 見○以無邪見故○卽無人我貢高貪愛執著○名 | 能離財色○名兩足尊○自心歸依正○念念無邪 | 僧者淨也○自心歸依覺○邪迷不生○少欲知足 | 善知識歸依自性三寶○佛者覺也○法者正也 | 更不歸衣邪魔外道○以自性三寶常自證明○勸 | 欲尊○歸依淨○衆中尊○從今日去○稱覺為師 | 依戒○善知識○歸依覺○兩足尊○歸依正○離 | 知識○今發四弘願了○更與善知識授無相三歸 | 佛性○卽言下佛道成○常念修行是願力法○善 | 眞正○離迷離覺○常生般若○除眞除妄○卽見 | 眞學○又無上佛道誓願成○既常能下心○行於 | 法門無盡誓願學○須自見性○常行正法○是名 | 願斷○將自性般若智除却虛妄思想心是也○又 | 惡來善度○如是度者名為眞度○又煩惱無邊誓 | 各各自度○邪來正度○迷來悟度○愚來智度 | 見度○既有正見○使般若智打破愚癡迷妄衆生 | 自性自度○卽自心中邪見煩惱愚癡衆生○將正 | 心盡是衆生○各須自性自度○是名眞度○何名 | 謂邪迷心誑妄心不善心嫉妒心惡毒心○如是等 | 麼道○且不是惠能度○善知識○心中衆生○所 | 成○善知識○大家豈不道衆生無邊誓願度○恁 | 斷○自性法門無盡誓願學○自性無上佛道誓願 | 聽○自心衆生無邊誓願度○自心煩惱無邊誓願 | 既懺悔已○與善知識發四弘誓願○各須用心正 | 前罪既不滅○後過復又生○何名懺悔○善知識 | 知悔其後過○以不悔故○前罪不滅○後過又生 | 悔○故稱懺悔○凡夫愚迷○只知懺其前愆○不 | 等罪○今已覺悟○悉皆永斷○更不復作是名為 | 者悔其後過○從今以後所有惡業愚迷憍誑嫉妒 |
| 滅萬年愚○莫思向前○已過不可得○常思於後 | 何名圓滿報身○譬如一燈能除千年暗○一智能 | 恭敬○卽是見性通達○更無滯礙○是自歸依 | 過○不說他人好惡○是自歸依○常須下心普行 | 見心貢高心○及一切時中不善之行○常自見己 | 心嫉妒心謟曲心吾我心誑妄心輕人心慢他心邪 | 性○是歸依眞佛○自歸依者○除却自性中不善 | 如是○此名清淨法身佛○善知識○自心歸依自 | 內外明徹○於自性中萬法皆現○見性之人亦復 | 得明朗○若遇善知識○聞眞正法○自除迷妄 | 慧常明○於外著境○被自念浮雲蓋覆自性○不 | 游○如彼天雲○善知識○智如日○慧如月○智 | 風吹雲散○上下俱明○萬象皆現○世人性常浮 | 清○日月常明○為浮雲蓋覆○上明下暗○忽遇 | 切善事卽生善行○如是諸法在自性中○如天常 | 法從自性生○思量一切惡事卽生惡行○思量一 | 從外得○何名清淨法身佛○世人性本清淨○萬 | 身中見自性有三身佛○此三身佛從自性生○不 | 不見自身中有三身佛○汝等聽說○令汝等於自 | 世人總有○為自心迷不見內性○外覓三身如來 | 身是舍宅○不可言歸○向者三身佛在自性中 | 佛○於自色身歸衣千百億化身佛○善知識○色 | 色身歸依清淨法身佛○於自色身歸依圓滿報身 | 汝等見三身○了然自悟自性○總隨我道○於自 | 寶竟○各各志心○吾與說一體三身自性佛○令 | 外敬他人○是自歸依也○善知識○既歸依自三 | 處○今既自悟○各須歸依自心三寶○內調心性 | 自歸依佛○不言歸依他佛○自佛不歸○無所依 | 善知識○各自觀察○莫錯用心○經文分明言 | 佛在何處○若不見佛○憑何所歸○言却成妄 | 凡夫不會○從日至夜受三歸戒○若言歸依佛 |
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上
二○ ○五年二月十四日 |
靡不開悟○歡喜奉行○ | 卽對面千里○何勸遠來○珍重好去○一衆聞法 | 性○雖去吾千里○如常在吾邊○於此言下不悟 | 師言○善知識○總須誦取○依此修行○言下見 | ○若悟大乘得見性○虔恭合掌至心求 | ○努力自見莫悠悠○後念忽絕一世休 | ○若欲當來覓法身○離諸法相心中洗 | ○吾祖唯傳此頓法○普願見性同一體 | ○學道常於自性觀○卽與諸佛同一類 | ○忽悟大乘眞懺悔○除邪行正卽無罪 | ○但向心中除罪緣○各自性中眞懺悔 | ○擬將修福欲滅罪○後世得福罪還在 | ○布施供養福無邊○心中三惡元來造 | ○迷人修福不修道○只言修福便是道 | 持○言下令汝積劫迷罪○一時消滅○頌曰○ | 性三身○卽識自性佛○吾有一無相頌○若能誦 | 肉是色身○色身是舍宅○不言歸依也○但悟自 | 是化身佛○自悟自修自性功德○是眞歸依○皮 | 念念自性自見○卽是報身佛○從報身思量○卽 | 慧卽生○此名自性化身佛○善知識○法身本具 | 能省覺○念念起惡○常行惡道○回一念善○智 | 上界○愚癡化為下方○自性變化甚多○迷人不 | 堂○毒害化為龍蛇○慈悲化為菩薩○智慧化為 | 為變化○思量惡事化為地獄○思量善事化為天 | 化身○若不思萬法○性本如空○一念思量○名 | 念念自見○不失本念○名為報身○何名千百億 | 自性起一念善○得恆沙惡盡○直至無上菩提○ | 名圓滿報身佛○自性起一念惡○滅萬劫善因○ | 無二之性○名為實性○於實性中不染善惡○此 | 念念圓明○自見本性○善惡雖殊○本性無二○ |
Chapter 6 -- On Repentance
Once there was a big gathering of scholars and commoners from Kwong Chow, Shiu Chow, and other places to wait upon the Patriarch to preach to them. Seeing this, the Patriarch mounted the pulpit and delivered the following address:--
In Buddhism, we should start from our Essence of Mind. At all times let us purify our own mind from one Ksana to another, treat the Path by our own efforts, realize our own Dharmakaya, realize the Buddha in our own mind, and deliver ourselves by a personal observance of the Silas; then your visit will not have been in vain. Since all of you have come from afar, the fact of our meeting here shows that there is a good affinity between us. Now let us sit down in the Indian fashion, and I will give you the 'Formless' Repentance.
When they had sat down, the Patriarch continued:--The first is the Sila Incense, which means that our mind is free from taints of misdeeds, evil, jealousy, avarice, anger, spoliation, and hatred. The second is the Samadhi Incense, which means that our mind is unperturbed in all circumstances, favorable or unfavorable. The third is the Prajna Incense, which means that our mind is free from all impediments, that we constantly introspect our Essence of Mind with wisdom, that we refrain from doing all kinds of evil deeds, that although we do all kinds of good acts, yet we do not let our mind become attached to (the fruits) of such actions, and that we are respectful towards our superiors, considerate to our inferiors, and sympathetic to the destitute and the poor. The fourth is the Incense of Liberation, which means that our mind is in such an absolutely free state that it clings to nothing and concerns itself neither with good nor evil. The fifth is the Incense of Knowledge obtained on the Attainment of Liberation'. When our mind clings to neither good nor evil, we should take care not to let it dwell upon Vacuity, or remain in a state of inertia. Rather should we enlarge our study and broaden our knowledge, so that we can know our own mind, understand thoroughly the principles of Buddhism, be congenial to others in our dealings with them, get rid of the idea of 'self' and that of 'being', and realize that up to the time when we attain Bodhi the 'true nature' (or Essence of Mind) is always immutable. Such, then, is the Incense of 'Knowledge obtained on the Attainment of Liberation'. This five-fold Incense fumigates us from within, and we should not look for it from without.
Now I will give you the 'Formless' Repentance which will expiate our sins committed in our present, past, and future lives, and purify our Karmas of thought, word and deed.
Learned Audience, please follow me and repeat together what I say.
May we, disciples so and so, be always free from the taints of ignorance and delusion. We repent of all our sins and evil deeds committed under delusion or in ignorance. May they be expiated at once and may they never arise again.
May we be always free from the taints of arrogance and dishonesty (Sathya). We repent of all our arrogant behavior and dishonest dealings in the past. May they be expiated at once and may they never arise again.
May we be always free from the taints of envy and jealousy. We repent of all our sins and evil deeds committed in an envious or jealous spirit. May they be expiated at once and may they never arise again.
Learned Audience, this is what we call 'Formless' Chen Fu' (repentance). Now what is the meaning of Chen and Fu (Ksamayati)? Chen refers to the repentance of past sins. To repent of all our past sins and evil deeds committed under delusion, ignorance, arrogance, dishonesty, jealousy, or envy, etc., so as to put an end to all of them is called Chen. Fu refers to that part of repentance concerning our future conduct. Having realized the nature of our transgression that hereafter we will put an end to all kinds of evil committed under delusion, ignorance, arrogance, dishonesty, jealousy, or envy, and that we shall never sin again. This is Fu.
On account of ignorance and delusion, common people do not realize that in repentance they have not only to feel sorry for their past sins but also to refrain from sinning in the future. Since they take no heed of their future conduct, they commit new sins before the past are expiated. How can we call this 'Repentance'?
Learned Audience, having repented of our sins, we will take the following four all-embracing vows.
We vow to deliver an infinite number of sentient beings of our own mind. We vow to get rid of the innumerable defilements in our own mind. We vow to learn the countless systems in Dharma of our Essence of Mind. We vow to attain the Supreme Buddha-hood of our Essence of Mind.
Learned Audience, all of us have now declared that we vow to deliver an infinite number of sentient beings; but what does that mean? It does not mean that I, Wei Lang, am going to deliver them. And who are these sentient beings within our mind? They are the delusive mind, the deceitful mind, the evil mind, and such like minds--all these are sentient beings. Each of them has to deliver himself by means of his own Essence of Mind. Then the deliverance is genuine.
Now, what does it mean to deliver oneself by one's own Essence o Mind? It means the deliverance of the ignorant, the delusive, and the vexations beings within our mind by means of Right Views. With the aid of right Views and Prajna Wisdom, the barriers raised by these ignorant and delusive beings may be broken down; so that each of them is in a position to deliver himself by his own efforts. Let the fallacious be delivered by rightness; the deluded by enlightenment; the ignorant by wisdom; and the malevolent by benevolence. Such is genuine deliverance.
As to the vow, 'we vow to get rid of the innumerable evil passions in the mind', it refers to the substitution of our unreliable and illusive thinking faculty by the Prajna Wisdom of our Essence of Mind.
As to the vow, 'we vow to learn countless systems of Dharmas', it may be remarked that there will be no true learning until we have seen face to face our Essence of Mind, and until we conform to the orthodox Dharma on all occasions.
As to the vow, 'we vow to attain Supreme Buddha-hood', I wish to point out that when we are able to bend our mind to follow the true and orthodox Dharma on all occasions, and when Prajna always rises in our mind, so that we can hold aloof from enlightenment as well as from ignorance, and do away with truth as well as falsehood, then we may consider ourselves as having realized the Buddha nature, or in other words, as having attained Buddha-hood.
Learned Audience, we should always bear in mind that we are treading the Path; for thereby strength will be added to our vows. Now, since all of us have taken these four all embracing vows, let me teach you the 'Formless Three fold Guidance'.
We take 'Enlightenment' as our Guide, because it is the culmination of both Punya (merit) and Prajna (wisdom).
We take 'Orthodoxy' as our Guide, because it is the best way to get rid of desire.
We take 'Purity' as our Guide, because it is the noblest quality of mankind.
Hereafter, let the Enlightened One be our teacher; on no account should we accept Mara (the personification of evil) or any heretic as our guide. This we should testify to ourselves by constantly appealing to the 'Three Gems' of our Essence of Mind, in which, Learned Audience, I advice you to take refuge. They are:--Buddha, which stands for Enlightenment. Dharma, which stands for Orthodoxy. Sangha, (the Order) which stands for purity.
To let our mind to take refuge in 'Enlightenment' so that evil and delusive notions do not arise, desire decreases, discontent is unknown, and lust and greed no longer bind, this is the culmination of Punya and Prajna.
To let our mind take refuge in 'Orthodoxy' so that we are always free from wrong views (for without wrong views there would be no egotism, arrogance, or craving), this is the best way to get rid of desire.
To let our mind take refuge in 'Purity' so that no matter in what circumstances it may be it will not be contaminated by wearisome sense-objects, craving and desire, this is the noblest quality of mankind.
To practice the 'Threefold Guidance' in the way above mentioned means to take refuge in oneself (ie in one's own Essence o Mind). Ignorant persons, take the 'Threefold Guidance' day and night, but do not understand it. If they say they take refuge in Buddha, do they know where He is? Yet if they cannot see Buddha, how can they take refuge in Him? Does not such an assertion amount to a lie?
Learned Audience, each of you should consider and examine this point for yourself, and let not your energy be misapplied. The Sutra distinctly says that we should take refuge in the Buddha within ourselves; it does not suggest that we should take refuge in other Buddha. (Buddha made of paper, cloth, metals, stones, wood etc) (Moreover), if we do not take refuge in the Buddha within ourselves, there is no other place for us to retreat.
Having cleared up this point, let each of us take refuge in the 'Three Gems' within our mind. Within, we should control our mind; without, we should be respectful towards others--this is the way to take refuge within ourselves.
Learned Audience, since all of you have taken the 'Threefold Guidance', I am going to speak to you on the Trikaya (three bodies) of the Buddha of our Essence of Mind, so that you can see these three bodies and realize clearly the Essence of Mind. Please listen carefully and repeat this after me:--
With our physical body, we take refuge in the Pure Dharmakaya of Buddha. With our physical body, we take refuge in the Perfect Samhogakaya of Buddha. With our physical body, we take refuge in the Myriad Nirmanakaya of Buddha.
Learned Audience, our physical body may be likened unto an inn, so we cannot take refuge there. Within our Essence of Mind these Trikaya of Buddha are to be found, and they are common to everybody. (two eyes and the Mark) Because the mind labors under delusions, he knows not his own inner nature; and the result is that he ignores the Trikaya within himself, (erroneously believing) that they are to be sought from without. Please listen, and I will show you that within yourself you will find the Trikaya which, being the manifestation of the Essence of Mind, are not to be sought from without. (Here it is very clear we need to seek the Buddha inside our body, not the Buddha outside made of wood, stone, metals etc.)
Now, what is the Pure Dharmakaya? Our Essence of Mind is intrinsically pure; all things are only its manifestations, and good deeds and evil deeds are only the result of good thoughts and evil thoughts respectively. Thus, within the Essence of Mind all things (are intrinsically pure), like the azure of the sky and the radiance of the sun and the moon which, when obscured by passing clouds, may appear as if their brightness had been dimmed; but as soon as the clouds are blown away, brightness reappears and all objects are fully illuminated. Learned Audience, our evil habits may be likened unto the clouds; while sagacity and wisdom (Prajna), are the sun and the moon respectively. When we attach ourselves to outer objects, our Essence of Mind is clouded by wanton thoughts which prevent our Sagacity and Wisdom from sending forth their light. But should we be fortunate enough to find learned and pious teachers to make known to us the Orthodox Dharma, then we may with our own efforts do away with ignorance and delusion, so that we are enlightened both within and without, and the (true nature) of all things manifests itself within our Essence of Mind. This is what happens to those who have seen face to face the Essence of Mind, and this is what is called the Pure Dharmakaya of Buddha.
Learned Audience, to take refuge in a true Buddha is to take refuge in our own Essence of Mind. He who does so should remove from his Essence of Mind, the evil mind, the jealous mind, the flattering and crooked mind, egotism, deceit and falsehood, contemptuousness, snobbishness, fallacious views, arrogance, and all other evils that may arise at any time. To take refuge in our-self is to be constantly on the alert for our own mistakes, and to refrain from criticism of others' merits or faults. He who is humble and meek on all occasions and is polite to everybody has thoroughly realized his Essence of Mind, so thoroughly that his Path is free from further obstacles. This is the way to take refuge in our-self.
What is the Perfect Sambhogakaya? Let us take the illustration of a lamp. Even as the light of a lamp can break up darkness which has been there for a thousand years, so a spark of Wisdom can do away with ignorance which has lasted for ages. We need not bother about the past, for the past is gone and irrecoverable. What demands our attention is the future; so let our thoughts from Ksana to Ksana be clear and sound, and let us see face to face our Essence of Mind. Good and evil are opposite to each other, but their quintessence cannot be dualistic. This non-dualistic nature is called the true nature (ie the absolute reality) which can neither be contaminated by evil not affected by good. This is what is called the Sambhogakaya of Buddha.
One single evil thought from our Essence of Mind will spoil the good merits accumulated in aeons of time, while a good thought from that same source can expiate all our sins, though they are as many as the grains of sand in the Ganges. To realize our own Essence of Mind from Ksana to Ksana without intermissions until we attain Supreme Enlightenment, so that we are perpetually in a state of Right Mindfulness, is the Sambhogakaya.
Now, what is the Myriad Nirmanakaya? When we subject ourselves to the least discrimination or particularization, transformation takes place; otherwise, all things remain as void as space, as they inherently are. By dwelling our mind on evil things, hell arises. By dwelling our mind on good acts, paradise appears. Dragons and snakes are the transformation of venomous hatred, while Bodhisattvas are mercy personified. The upper regions are Prajna crystallized, while the underworld is only another form assumed by ignorance and infatuation. Numerous indeed are the transformations of the Essence of Mind! People under delusion awake not and understand not; always they bend their minds on evil, and as a rule practice evil. But should they turn their minds from evil to righteousness, even for a moment, Prajna would instantly arise. This is what is called the Nirmanakaya of the Buddha of the Essence of Mind.
Learned Audience, the Dharmakaya is intrinsically self sufficient. To see face to face from Ksana to Ksana our own Essence of Mind is the Sambhogakaya of Buddha. To dwell our mind on the Sambhogakaya (so that Wisdom or Prajna arises) is the Nirmanakaya. To attain enlightenment by our own efforts and to practice by our-self the goodness inherent in our Essence of Mind is a genuine case of 'Taking Refuge'. Our physical body, consisting of flesh and skin etc, is nothing more than a tenement, (for temporary use only), so we do not take refuge therein. But let us realize the Trikaya of our Essence of Mind. (Two eyes and the Mark)
I have a 'Formless' Stanza, the reciting and practicing of which will at once dispel the delusions and expiate the sins accumulated in numerous Kalpas. This is the stanza:--
People under delusion accumulate tainted merits but do not tread the Path. They are under the impression that to accumulate merits and to tread the Path are one and the same thing. Though their merits for alms giving and offerings are infinite, (they do not realize that) the ultimate source of sin lies in the three poisonous elements (ie greed, anger and illusion) within their own mind. They expect to expiate their sins by accumulating merit without knowing that felicities obtained in future lives have nothing to do with the expiation of sins. Why not get rid of the sin within our own mind, for this is true repentance (within our Essence of Mind)? (A sinner) who realizes suddenly what constitutes true repentance according to the Mahayana School, and who ceases from doing evil and practices righteousness is free from sin. A treader of the Path who keeps a constant watch on his Essence of Mind may be classified in the same group as the various Buddha. Our Patriarchs transmitted no other system of Law but this 'Sudden' one. May all followers of it see face to face their Essence of Mind and be at once with the Buddha. If you are going to look for the Dharmakaya, see it above Dharmalaksana (phenomena), and then your mind will be pure. Exert yourself in order to see face to face the Essence of Mind, and relax not, for Death may come suddenly and put an abrupt end to your earthly existence. Those who understand the Mahayana teaching and are thus able to realize the Essence of Mind should reverently put their palms together (as a sign of respect) and fervently seek for the Dharmakaya.
The Patriarch then added:-- Learned Audience, all of you should recite this stanza and put it into practice. Should you realize your Essence of Mind after reciting it, you may consider yourself to be always in my presence, though actually you are a thousand miles away. But should you be unable to do so, then though we are face to face, we are really a thousand miles apart. In that case, what is the use of taking the trouble to come here from so far away? Take good care of yourselves. Goodbye.
The whole assembly, after hearing what the Patriarch had said, became enlightened. In a very happy mood, they accepted his teaching and put it into practice.
Edited on 8th June 2008