諸大乘經多分散明懺悔，此經專以懺悔當品。今先釋名。懺者首也，悔者伏也。如世人得罪於王，伏欵順從、不敢違逆，不逆為伏，順從為首。行人亦爾，伏三寶足下，正順道理、不敢作非，故名懺悔。又懺名白法，悔名黑法，黑法須悔而勿作，白法須企而尚之，取捨合論，故言懺悔。又懺名修來，悔名改往，往日所作惡不善法鄙而惡之，故名為悔；往日所棄一切善法，今日已去誓願勤修，故名為懺。棄往求來，故名懺悔。又懺名披陳眾失發露過咎不敢隱諱，悔名斷相續心厭悔捨離，能作所作合棄故言懺悔。又懺者名慚，悔者名愧，慚則慚天、愧則愧人，人見其顯、天見其冥，冥細顯麁，麁細皆惡，故言懺悔。又人是賢人、天是聖人，不逮賢聖之流，是故懺悔。又賢聖俱是人，天是第一義天，第一義天是理、賢聖是事，不逮事理，俱皆懺悔。又慚三乘之聖天、愧三乘之賢人，不逮此天人，故名慚愧，慚愧名懺悔。又三乘賢聖皆是人，第一義理為天，約此人天慚愧，故名懺悔。又三乘賢聖尚非菩薩之賢，況菩薩之聖。今慚愧三十心之賢、十地之聖，故名慚愧懺悔。總此賢聖皆是人，第一義理名為天，約此人天論慚愧，故名懺悔。又三十心去自判聖人，十信是賢人，約此賢聖論慚愧懺悔。總此賢聖皆名人，第一義理名為天，約此人天論慚愧懺悔。合十番釋名也。

Many Mahayana sutras discuss repentance in various sections, but this sutra focuses entirely on repentance as its main theme. First, let us explain the term. "Chan" (repentance) means to submit, and "Hui" (regret) means to humble oneself. It is like when an ordinary person offends the king, they humble themselves, submit, and dare not disobey. Not resisting is humility, and submitting is repentance. Practitioners are the same: they humble themselves at the feet of the Three Jewels, align with the true principles, and dare not act wrongly—this is called repentance.

Furthermore, "Chan" refers to virtuous actions, while "Hui" refers to unwholesome actions. Unwholesome actions must be regretted and abandoned, while virtuous actions must be aspired to and upheld. Combining the discarding of the bad and the embracing of the good, it is called repentance.

Also, "Chan" means cultivating for the future, while "Hui" means correcting the past. One feels shame and remorse for the unwholesome actions committed in the past—this is called regret. One vows to diligently cultivate all the wholesome actions that were neglected in the past, starting from today—this is called repentance. Abandoning the past and seeking the future is called repentance.

Moreover, "Chan" means openly confessing one's faults and revealing one's mistakes without concealment, while "Hui" means cutting off the continuity of such thoughts, feeling aversion, and letting go. By abandoning both the actions and the mindset that leads to them, it is called repentance.

Additionally, "Chan" is shame, and "Hui" is remorse. Shame is felt before the heavens, and remorse is felt before people. People see the obvious, while the heavens see the hidden. Whether obvious or subtle, both are unwholesome, so it is called repentance.

Furthermore, people refer to the virtuous, and heavens refer to the sages. Failing to reach the level of the virtuous and sages, one repents. Also, both the virtuous and sages are people, while the heavens represent the ultimate truth. The ultimate truth is principle, and the virtuous and sages are its manifestation. Failing to align with both principle and manifestation, one repents.

Moreover, one feels shame before the sages of the three vehicles and remorse before the virtuous of the three vehicles. Failing to reach the level of these heavenly beings and people, it is called shame and remorse, which is repentance.

Also, the virtuous and sages of the three vehicles are still people, while the ultimate truth is the heavens. Based on this distinction between people and heavens, it is called shame and remorse, which is repentance.

Furthermore, the virtuous and sages of the three vehicles are not yet the virtuous of the bodhisattva path, let alone the sages of the bodhisattva path. Now, feeling shame and remorse before the virtuous of the thirty minds and the sages of the ten grounds, it is called shame, remorse, and repentance.

In summary, all these virtuous and sages are people, while the ultimate truth is called the heavens. Based on this distinction between people and heavens, it is called shame and remorse, which is repentance.

Moreover, from the thirty minds onward, one is considered a sage, while the ten faiths are considered the virtuous. Based on this distinction between the virtuous and sages, it is called shame, remorse, and repentance.

In summary, all these virtuous and sages are called people, while the ultimate truth is called the heavens. Based on this distinction between people and heavens, it is called shame, remorse, and repentance.

These are the ten explanations of the term.

次明懺悔處者，《大經》闍王偈云「麁言及輭語，皆歸第一義。是故我今日，歸依於世尊。」又〈梵行品〉云「我昔與汝等，不見四真諦，是故久流轉，生死大苦海。若能見四諦，則得斷生死，生死既盡已，則不受諸有。」《法華》云「行處近處住忍辱地，亦不行不分別。」又云「寶處在近，汝可前進。即滅化城，即至寶所。」此經云「我當為是作歸依處」。歸依處者，即甚深無量法性也。法性秖是諦理，諦理秖是妙境。諸佛所師寂滅真如祕密之藏，十方眾聖安住其中。若得其本，本立則道生；不得其處，則平地顛墜。如盲人入棘林，動轉罣礙。為是義故，須識懺悔處也。故《普賢觀》云「端坐念實相，眾罪如霜露，慧日能消除。我心自空，罪福無主，是名大懺悔、是名莊嚴懺悔、是名無罪相懺悔。」無罪相者，此約空為處也。莊嚴懺悔者，約俗諦為處也。大懺悔者，約中道為處也。若三種差別者，此是歷別論處爾。即一而三即三而一者，此圓妙懺悔也，諸大菩薩修學佛法而懺悔也。若識此法而懺悔者，最妙最上懺悔處也。《大經》云「譬如有人在大海浴，當知是人已用一切諸河之水。」《大品》云「譬如負債人依投於王，債主反更供養，何敢就其覓物？」書云「如牆頭草，非其莖葉能高能長，所依得處也。」行人若依法性為懺悔處者，高出一切諸處所也。行人若識此意，先當求覓法性道理為懺悔處也。

Next, clarifying the place of repentance. The *Great Sutra* says in King Ajatashatru's verse: "Harsh words and gentle speech, all return to the supreme meaning. Therefore, today I take refuge in the World-Honored One." Also, in the *Brahma Conduct Chapter* it states: "In the past, you and I did not perceive the Four Noble Truths, thus we long wandered in the great ocean of birth and death. If one can perceive the Four Truths, then birth and death are severed. Once birth and death are exhausted, one no longer experiences any conditioned existence." The *Lotus Sutra* says: "Dwelling in the place of forbearance, one neither acts nor discriminates." And also: "The treasure place is near, you may advance. Then the phantom city vanishes, and you arrive at the treasure land." This sutra states: "I shall be the place of refuge for them." The place of refuge is the profound and immeasurable nature of reality. The nature of reality is precisely the truth principle; the truth principle is precisely the wondrous realm. The secret treasury of the tranquil extinction and true suchness that all Buddhas take as their teacher, in which all sages of the ten directions abide securely. If one attains its essence, with the essence established, the path arises; if one does not attain this place, one stumbles even on level ground. Like a blind person entering a thorny forest, every movement is hindered. For this reason, one must recognize the place of repentance. Therefore, the *Samantabhadra Contemplation Sutra* says: "Sitting upright, contemplate true reality; all offenses are like frost and dew, the sun of wisdom can dispel them. My mind is inherently empty, offense and merit have no master—this is called great repentance, this is called adorned repentance, this is called repentance without the mark of offense." "Without the mark of offense"—this takes emptiness as the place. "Adorned repentance"—takes conventional truth as the place. "Great repentance"—takes the Middle Way as the place. If these three are distinguished, this is discussing the place in a sequential manner. Being one yet three, three yet one—this is the perfect and wondrous repentance, the repentance practiced by all great bodhisattvas cultivating the Buddha Dharma. If one recognizes this Dharma and repents accordingly, it is the most wondrous, supreme place of repentance. The *Great Sutra* says: "It is like someone bathing in the great ocean; you should know this person has already used the waters of all rivers." The *Great Perfection of Wisdom Sutra* says: "It is like a debtor who takes refuge with a king; the creditors instead offer provisions—how dare they come seeking repayment?" A text states: "Like grass on a wall—it is not that its stem and leaves can grow tall and long, but rather the place it relies upon." If practitioners take the nature of reality as the place of repentance, it surpasses all other places. If practitioners understand this meaning, they should first seek and recognize the principle of the nature of reality as the place of repentance.

次明懺悔法者，法為二種：一正法、二助法。正法者，即是觀法性之慧也。法性常故，是觀亦常；法性樂我淨故，觀慧亦爾；法性不可思議、至深至妙、無上無等等者，觀慧亦爾。境智相冥無二之法如如不異者，境如智、智如境，故言如如不異也。經言「說智及智處，皆名為般若。說智及智處，皆名為實相。」說如不說、不說如說，說不說無二無別。以此觀慧歷一切法亦復如是，故云毘盧遮那遍一切處，若行若住、若明若闇皆得不離見佛世尊，六根所對無非佛法。耆婆攬草無非藥者，普能愈病。釋摩男所執一切砂礫皆變為寶，阿那律空器悉滿甘露，若如是者，所觀之罪非復是罪，罪即實相；所觀之福福即非福，福即實相。純是實相，是名大懺悔也。助道懺悔者，若純用正懺，亦不須助；若正道闇昧不明了者，修助以助之，所謂灰汁澡豆、皂莢木槵以助清水爾。略言勤用身口意而為助也，身謂旋禮、口謂讀誦、心謂策觀，而助開門，如順流順風助之以篙棹，去則疾也。如是略論正助也。

Now, let's clarify the method of repentance. The Dharma is of two kinds: the primary method and the supporting method.

The primary method is the wisdom that contemplates the nature of reality. Since the nature of reality is eternal, this contemplation is also eternal. Because the nature of reality is blissful, true self, and pure, the contemplative wisdom is likewise. As the nature of reality is inconceivable, profoundly subtle, unsurpassed, and without equal, so too is the contemplative wisdom. When the object of contemplation and the wisdom become one, indistinguishable—the object as wisdom, wisdom as the object—this is called "suchness without difference." The sutra says, "Speaking of wisdom and the place of wisdom, both are called prajna. Speaking of wisdom and the place of wisdom, both are called true reality." Speaking is not speaking, not speaking is speaking; speaking and not speaking are not two, not separate. With this contemplative wisdom, all phenomena are seen in the same way. Thus, it is said that Vairocana pervades all places. Whether walking or standing, in light or in darkness, one never fails to see the Buddha, the World-Honored One. All that the six senses encounter is none other than the Buddha-Dharma. Just as Jivaka could pick any herb and it would become medicine, universally healing illnesses; just as Śrīmāna could hold any pebble and it would turn into a jewel; just as Aniruddha could fill an empty vessel with sweet dew—in this way, the sin contemplated is no longer sin; sin is true reality. The merit contemplated is no longer merit; merit is true reality. Everything is purely true reality. This is called the great repentance.

As for the supporting method of repentance: if one purely uses the primary repentance, the supporting method is unnecessary. But if the primary path is dim and unclear, one cultivates the supporting method to assist it. This is like using lye, soap beans, or soap pods to assist clear water. Briefly stated, it involves diligently applying body, speech, and mind as supports. The body means prostrating and circumambulating; speech means reciting and chanting; mind means diligent contemplation. These help open the gate, like using oars and poles to assist a boat going with the current and wind—it moves swiftly. This briefly explains the primary and supporting methods.

四明懺悔位者，若作一種解者，謂鄙濁凡夫應須懺悔，離垢清淨者何用懺悔？此不如是，故新本〈業障滅品〉中說：人從父母稟身，十月懷抱、三年鞠養，撫念惟惟，始能升頭戴髮。教方教數，始解作人。那忽違恩背義而行殺逆？天雖大，不覆此人；地雖厚，不載此人。此人命終直入地獄。如是逆罪應須懺悔，滅除業障。佛為人天師，師嚴道尊，凡有所說若有違犯罪莫大焉。初篇後聚那可違負？爾則欺佛負心，復負三師七僧。此則佛海死屍、華園爛肉。此四重人，應須懺悔滅除業障。多瞋墮蛇虺、多欲墮鳩鴿、多癡墮蝨蟻、多慢墮飛鳥、多諂墮修羅、外慳墮餓鬼，餓鬼常飢渴，畜生相殘害，修羅多怖畏。是四惡道，聞名尚不可，況復當之？應須懺悔滅除業障。人中八苦，一苦尚不可忍，況八苦交橫？應當懺悔滅除業障。天上有五衰地獄等苦，色界天不得速入定、求不得苦，無色界天有四心苦，三界籠樊生死窟宅，應須懺悔滅除業障。若出家人雖欲修道，為五煩惱所障心不得停，心為四顛倒所惑，不得入四念處，亦須懺悔除滅業障。念處治彼四倒，二惡不勤斷、二善不勤生，不得入如意足，煖法不發，亦須懺悔。五根不生，喜有退墮。根生未有力，雖有力未隣真如。是四善根中，應須懺悔滅除業障。苦忍明發雖不墮三途，欲界七生次第應受。一生尚苦，何況七生？雖斷欲界五下分六品，餘三品在，亦應懺悔。雖斷五下八品，盡餘一品在，雖斷色盡，餘無色分在，亦須懺悔。雖入有餘涅槃，猶有果身在，身子風熱、畢陵伽眼痛，欲棄有餘入無餘，亦須懺悔。雖斷三界正使盡，習氣尚存，亦須懺悔。支佛亦爾，亦須懺悔。若乾慧地，未得理水霑心，故言乾慧；性地未能見理；八人見地猶有愛惑；薄地神通未能，還生欲界；離欲地猶有上界惑；已辦地不能除習；辟支佛地但作神通，不能達文字；菩薩地未窮至極，如是等位皆須懺悔滅除業障。十信但信，未能稱理；十住但入偏理；十行但事，未能入中；十迴向但修中，未能證中；十地雖證中，地地皆有障，未窮於學，不得無學，應須懺悔滅除業障。又十信雖三智圓修，但是方便陀羅尼；十住已去乃至等覺已來，秖如十四日月，非十五日月，匡郭未圓，光未頓足、闇未頓盡，應須懺悔滅除業障。齊此已來，當知懺悔位長，其義極廣，云何而言止齊凡夫？是故《五十校計經》齊至等覺皆令懺悔，即其義也。若人得聞如此懺悔，功德不少。故文云「非於一佛五佛十佛修諸功德聞是懺悔，乃於無量百千佛所修諸功德聞是懺悔。語其華報，在在處處常為國王輔相大臣之所恭敬。語其果報，常為十方諸佛互相恭敬。」直聞此懺悔，尚得如此功德，況復如法修行。已聞懺悔義，此法從經出，此經從佛說，是故當報恩歸命禮諸佛(云云)。懺悔品依字訓釋，懺者鑑也，披陳發舒己之三業，不敢隱諱令他委鑑，顏恧而口蹙、心摧而意伏，身被鑑故而顏恧、口被鑑故而脣蹙、心被鑑故而意伏，故懺名鑑也。悔者廢也。內懷鄙恥，悔造眾非。悔身故則三廢、悔口故則四廢、悔心故則十廢，故悔名廢也。又法門釋者，懺悔名慚愧，慚愧是白法。又自不作惡，不教他作惡，如是等種種說。懺悔有三：一作法、二取相、三無生，此三種通大小。小乘作法者，如毘尼中發露與學二十僧行摩那埵、或半月作法、或對首作法、或責心，但令作法成就、不障僧事，即清淨也。《阿含》中亦作相懺，犯欲人作毒蛇口想，此觀成時婬罪即滅。亦有觀空懺，秖是真空。大乘中亦有作法，或八百日，虛空藏塗廁是也；或九十日，《般舟》是也；或四十九日，大悲懺是也；或二十一日，《法華》是也；或七日，方等是也。灰湯澡豆淨身、辛酒禁口、慚愧勤心、旋誦各有遍數等、皆作法懺攝也。取相懺者，如方等求十二夢王，菩薩戒見華光摩頂，虛空藏中唱聲印臂，相起罪滅。雖不正明作法，兼得事用也。無生懺者，如《普賢觀》云「端坐念實相，如日照霜露。」觀空緣理無相最上，雖不正作事相，兼上兩懺也。作法懺成，違無作罪滅，而性罪不除。如犯殺生，作法懺成，違無作罪去，而償命猶在，即其義也。取相懺能滅性罪，性罪去，違無作罪亦去。如伐樹枝葉萎，根本未去，續生如故也。觀無生懺能滅無明，如覆大地根枝葉等悉盡無餘。又作法滅違戒上罪，取相滅犯定上罪，無生滅犯慧上罪。又作法滅三惡道報障，取相滅人道報障，無生滅三界有漏報障。又作法滅三惡道業障，取相滅人道業障，無生滅三界有漏業障。又作法滅怖畏憂愁之煩惱，亦是破煩惱；取相滅四住之煩惱，無生滅無明之煩惱。又三種懺共除報障，取相除業障，無生除煩惱障。又作法懺如服薑桂，差病而已，不能肥身，譬罪滅不能生善；取相懺如服五石，病差身充，不能得道；無生懺如服五芝，病除身飛，升仙得道。如是等種種分別，行者須知。今文具有大乘三懺，著淨潔衣，專聽是經，又七日七夜朝暮淨心等，即作法也。於其坐處得見彌勒、文殊、普賢，即取相也。五陰舍宅觀悉空寂，本無有生亦無和合，即無生也。三意宛然，故能滅諸惡、蕩五障，顯經力用也。

Regarding the position of repentance, if one takes a narrow view, one might think that only base and defiled ordinary beings need to repent, while those who are already pure and free from defilement have no need for it. This is not correct. Therefore, in the new version of the "Chapter on the Extinction of Karmic Obstacles," it is said: A person receives a body from their parents, is carried in the womb for ten months, nurtured for three years, and cared for with deep affection before they can raise their head and grow hair. They are taught manners and numbers, and only then do they begin to understand how to be a person. How could they suddenly turn against kindness and righteousness, committing acts of killing and rebellion? Though heaven is vast, it will not cover such a person; though earth is thick, it will not bear such a person. When such a person's life ends, they will fall straight into hell. Such grave offenses must be repented to eliminate karmic obstacles.

The Buddha is the teacher of humans and gods. As a teacher, he is strict, and his Way is revered. If one violates his teachings, the offense is immense. How can one transgress the primary precepts or later assemblies? To do so is to deceive the Buddha, betray one's own heart, and also betray the three teachers and the sevenfold assembly. Such a person is like a corpse in the ocean of the Buddha or rotting flesh in a garden of flowers. Those who commit these four grave offenses must repent to eliminate karmic obstacles.

Those with much anger fall as snakes and vipers; those with much desire fall as pigeons and doves; those with much ignorance fall as lice and ants; those with much arrogance fall as birds; those with much deceit fall as asuras; those outwardly stingy fall as hungry ghosts. Hungry ghosts are constantly hungry and thirsty; animals harm each other; asuras are full of fear. Merely hearing the names of these four evil paths is unbearable, let alone experiencing them. One must repent to eliminate karmic obstacles.

Among humans, there are eight sufferings. Even one is hard to endure, let alone all eight intersecting. One should repent to eliminate karmic obstacles.

In the heavens, there are the five signs of decay and the sufferings of hell. In the form realm, gods cannot quickly enter meditative concentration and suffer from unfulfilled desires. In the formless realm, gods suffer from the four mental afflictions. The three realms are a cage, a den of birth and death. One must repent to eliminate karmic obstacles.

Even if monastics wish to cultivate the Way, their minds are obstructed by the five hindrances and cannot settle. Their minds are confused by the four perverted views and cannot enter the four foundations of mindfulness. They too must repent to eliminate karmic obstacles.

The foundations of mindfulness counteract those four perversions. If one does not diligently cut off the two evils or diligently cultivate the two virtues, one cannot enter the four bases of spiritual power. If the warmth of wisdom does not arise, one must also repent.

If the five faculties do not arise, joy may regress. Even if the faculties arise, they may lack strength. Even with strength, they may not yet approach suchness. Within these four wholesome roots, one must repent to eliminate karmic obstacles.

Even when the patience with suffering arises and one does not fall into the three wretched paths, one must still undergo seven successive births in the desire realm. One birth is already suffering, let alone seven. Even if one cuts off the five lower fetters of the desire realm to the sixth degree, the remaining three degrees remain, so one should repent. Even if one cuts off the five lower fetters to the eighth degree, with one degree remaining; even if one cuts off the fetters of the form realm, with the formless portion remaining—one must still repent.

Even upon entering the Nirvana with residue, the karmic body remains. For example, Shariputra had wind-heat ailments, and Pilindavatsa had eye pain. Wishing to abandon the Nirvana with residue and enter the Nirvana without residue, one must still repent.

Even if one cuts off all the primary afflictions of the three realms, habitual tendencies still remain. One must still repent. The same applies to Pratyekabuddhas; they too must repent.

In the stage of dry wisdom, one has not yet been moistened by the water of truth, hence it is called dry wisdom. In the stage of nature, one has not yet seen the truth. In the stage of the eighth person and the stage of seeing the truth, love and delusion still remain. In the stage of diminishing afflictions, one may still lack spiritual powers and be reborn in the desire realm. In the stage of freedom from desire, afflictions of the higher realms still remain. In the stage of the accomplished, one cannot yet eliminate habitual tendencies. In the stage of the Pratyekabuddha, one can only perform spiritual powers but cannot comprehend words. In the stage of the Bodhisattva, one has not yet reached the ultimate. In all such stages, one must repent to eliminate karmic obstacles.

The ten stages of faith involve faith but cannot yet accord with principle. The ten abidings enter partial truth. The ten practices engage in activities but cannot yet enter the middle way. The ten dedications cultivate the middle way but cannot yet realize it. The ten grounds realize the middle way, but each ground has its obstructions. One has not exhausted learning and has not attained non-learning. One must repent to eliminate karmic obstacles.

Furthermore, although the ten stages of faith involve the perfect cultivation of the three wisdoms, they are only the expedient means of dhāraṇī. From the ten abidings up to the stage of equal enlightenment, it is like the moon on the fourteenth day, not the full moon on the fifteenth. The circle is not yet complete; the light is not yet full; darkness is not yet entirely dispelled. One must repent to eliminate karmic obstacles.

Up to this point, it should be understood that the position of repentance is vast and its meaning extremely broad. How can one say it is limited only to ordinary beings? Therefore, the *Sutra of Fifty Contemplations* states that repentance extends all the way to equal enlightenment. This is its meaning.

If a person hears of such repentance, the merit is not small. Thus, the text says: "It is not by cultivating merit under one, five, or ten Buddhas that one hears this repentance, but by cultivating merit under immeasurable hundreds of thousands of Buddhas that one hears this repentance." Speaking of its flower reward, wherever one is, one will always be respected by kings, ministers, and great officials. Speaking of its fruit reward, one will always be mutually respected by all Buddhas of the ten directions. Merely hearing of this repentance yields such merit, let alone practicing it accordingly.

Having heard the meaning of repentance, this Dharma arises from the sutras, and these sutras come from the Buddha's teaching. Therefore, one should repay this kindness and take refuge in all Buddhas.

(And so on.)

The term "repentance" is explained according to its characters. "Chan" means to reflect. It is to openly disclose and express one's three karmas (body, speech, and mind), not daring to conceal or hide, allowing others to fully reflect upon them. The face blushes and the mouth tightens; the heart is crushed and the will subdued. The body, being reflected upon, causes the face to blush; the mouth, being reflected upon, causes the lips to tighten; the heart, being reflected upon, causes the will to be subdued. Hence, "chan" means to reflect.

"Hui" means to abandon. Within, one harbors shame and remorse for having created various wrongs. Repenting of bodily actions leads to abandoning the three [evil bodily actions]; repenting of verbal actions leads to abandoning the four [evil verbal actions]; repenting of mental actions leads to abandoning the ten [evil mental actions]. Hence, "hui" means to abandon.

From the perspective of Dharma gates, repentance is called shame and conscience. Shame and conscience are wholesome dharmas. Also, not doing evil oneself and not teaching others to do evil, and so on in various explanations.

There are three types of repentance: 1) repentance by performing rituals, 2) repentance by seeking signs, and 3) repentance of non-arising. These three are common to both the Great and Small Vehicles.

In the Small Vehicle, repentance by performing rituals is as in the Vinaya: confessing and undertaking the practice before twenty monks for the mānatta discipline, or performing rituals for half a month, or confessing before one, or reproaching one's own mind. As long as the ritual is properly performed and does not obstruct the Sangha's affairs, one is purified. In the Āgamas, there is also repentance by seeking signs. For example, one who has committed sexual misconduct visualizes a poisonous snake's mouth. When this contemplation succeeds, the sexual offense is extinguished. There is also repentance by contemplating emptiness, which is simply true emptiness.

In the Great Vehicle, there is also repentance by performing rituals. For example, for eight hundred days, as in the practice of the Akashagarbha Bodhisattva involving cleaning latrines; or for ninety days, as in the Pratyutpanna Samadhi; or for forty-nine days, as in the Great Compassion Repentance; or for twenty-one days, as in the Lotus Sutra; or for seven days, as in the Vaipulya sutras. Using ash-water and beans to cleanse the body, abstaining from pungent foods and alcohol, cultivating shame and diligence, reciting and circumambulating a set number of times—all these fall under repentance by performing rituals.

Repentance by seeking signs is, for example, as in the Vaipulya sutras seeking the twelve dream kings, or in the Bodhisattva Precepts seeing flower light and a touch on the crown, or in the Akashagarbha Sutra hearing a voice and a seal on the arm. When the sign arises, the offense is extinguished. Although not explicitly about performing rituals, it also involves practical application.

Repentance of non-arising is, as in the *Samantabhadra Contemplation Sutra*: "Sitting upright and contemplating true reality is like the sun shining on frost and dew." Contemplating emptiness and realizing the principle of signlessness is the supreme method. Although not explicitly involving ritual forms, it encompasses the previous two types of repentance.

When repentance by performing rituals is accomplished, the transgression against the precept (the "non-action" offense) is extinguished, but the inherent nature of the offense remains. For example, if one commits killing and the ritual repentance is accomplished, the transgression against the precept is removed, but the debt of a life remains. This is its meaning.

Repentance by seeking signs can extinguish the inherent nature of the offense. When the inherent offense is removed, the transgression against the precept is also removed. It is like cutting a tree: the branches and leaves wither, but the root is not yet removed, so it regrows as before.

Repentance of non-arising can extinguish ignorance. It is like overturning the great earth: roots, branches, and leaves are all completely destroyed without remainder.

Furthermore, repentance by performing rituals extinguishes offenses against precepts (the highest offenses). Repentance by seeking signs extinguishes offenses against meditative concentration. Repentance of non-arising extinguishes offenses against wisdom.

Also, repentance by performing rituals extinguishes the retribution obstacles of the three evil paths. Repentance by seeking signs extinguishes the retribution obstacles of the human path. Repentance of non-arising extinguishes the retribution obstacles of the three realms with outflows.

Also, repentance by performing rituals extinguishes the karmic obstacles of the three evil paths. Repentance by seeking signs extinguishes the karmic obstacles of the human path. Repentance of non-arising extinguishes the karmic obstacles of the three realms with outflows.

Also, repentance by performing rituals extinguishes the afflictions of fear and worry; it also breaks afflictions. Repentance by seeking signs extinguishes the afflictions of the four dwellings. Repentance of non-arising extinguishes the afflictions of ignorance.

Also, the three types of repentance together remove retribution obstacles. Repentance by seeking signs removes karmic obstacles. Repentance of non-arising removes affliction obstacles.

Also, repentance by performing rituals is like taking ginger and cinnamon: it cures the illness but cannot nourish the body. Similarly, it extinguishes offenses but cannot generate goodness. Repentance by seeking signs is like taking the five minerals: the illness is cured and the body is replenished, but one cannot attain the Way. Repentance of non-arising is like taking the five fungi: the illness is eliminated, the body becomes light, one ascends as an immortal and attains the Way.

There are many such distinctions, and practitioners should understand them.

The present text contains the three great vehicle repentances. Wearing clean clothes, concentrating on listening to this sutra, and purifying the mind morning and evening for seven days and seven nights, etc., constitute repentance by performing rituals. In one's seat, seeing Maitreya, Manjushri, and Samantabhadra constitutes repentance by seeking signs. Contemplating the abode of the five aggregates as utterly empty, fundamentally unarisen and uncombined, constitutes repentance of non-arising.

These three intentions are clearly present. Therefore, they can extinguish all evils, cleanse the five obstacles, and manifest the power and function of the sutra.

從此品下，明經力用。今品正明夜夢晝說懺悔斷惡拔苦，下品正明昔歎發誓生善與樂，旁正互舉。此品文為二：初夢中見聞、二覺已說見聞。夢又二：一夢見金鼓、二夢擊鼓聲。見鼓又三：一正見鼓、二見鼓光、三見光中佛。夢者，是入如夢三昧也。又入觀如夢，出觀如覺。入觀心靜能觀法性，法性即金鼓。金鼓體圓空鳴，圓即法身，空即般若，鳴即解脫。姝者，勝義深義。大者，廣義無量義。如上文遊於無量甚深法性意爾。姝大，略敘鼓體，委論應言圓姝大、空姝大、鳴姝大。鼓體備三種，三種皆甚深無量，此即夢中所覩法身，觀一而見三佛也。從「其明溥照」下，是第二見鼓光也。光是智慧，契此法性克成大果。智與體冥，體圓姝大、光圓亦姝大，體空姝大、光空亦姝大，體鳴既姝大、光鳴亦姝大。何者？此身與諸佛同體同意故也。即此夢中所覩報身佛，一佛而三也。從「復於光中見十方佛」下，是第三見光中諸佛也。光從鼓出遍照十方，用從體起應周法界，與機緣同事也。瑠璃座者，所安之理也。佛坐其上，智稱法性也。大眾圍繞者，所應之機也。此即夢中所覩應佛，即一而論三也。覩此三佛，即是三身、三德，種種三法門從此設教，名金光明也。

From this section onward, the text clarifies the power and function of the sutra. The current section focuses on repentance, cutting off evil, and relieving suffering through dreams at night and teachings by day. The following section emphasizes praising past vows, cultivating goodness, and bringing joy. These two aspects complement each other.

This section is divided into two parts: first, what is seen and heard in a dream; second, what is recounted upon waking. The dream itself has two parts: one, seeing the golden drum; two, hearing the sound of the drum being struck. Seeing the drum further divides into three: first, directly seeing the drum; second, seeing the light of the drum; third, seeing the Buddha within the light.

The dream represents entering the samadhi of dreams. Entering contemplation is like dreaming; emerging from contemplation is like awakening. In contemplation, the mind becomes still and can perceive the nature of reality (dharmata), which is the golden drum. The golden drum’s essence is perfectly round, empty, and resonant. The roundness represents the Dharmakaya (Truth Body), the emptiness represents Prajñā (Wisdom), and the resonance represents Vimokṣa (Liberation).

"Superb" signifies profound and supreme meaning. "Great" signifies vast and immeasurable meaning. This aligns with the earlier passage about roaming in the immeasurable and profound nature of reality. "Superb and great" briefly describes the drum's essence. In detail, one should speak of the superb greatness of roundness, the superb greatness of emptiness, and the superb greatness of resonance. The drum’s essence encompasses these three aspects, all of which are profoundly deep and immeasurable. This is the Dharmakaya witnessed in the dream—contemplating one but perceiving the three Buddhas.

From "its light universally illuminates..." is the second part: seeing the drum's light. The light is wisdom. Aligning with this nature of reality leads to the attainment of great fruition. Wisdom merges with the essence. The essence is round, superb, and great; the light of roundness is also superb and great. The essence is empty, superb, and great; the light of emptiness is also superb and great. The essence is resonant, superb, and great; the light of resonance is also superb and great. Why? Because this body shares the same essence and intent with all Buddhas. This is the Sambhogakaya (Enjoyment Body) Buddha witnessed in the dream—one Buddha manifesting as three.

From "further, within the light, seeing the Buddhas of the ten directions..." is the third part: seeing the various Buddhas within the light. The light emanates from the drum, illuminating everywhere. Function arises from essence, responding throughout the Dharma realm, engaging with beings according to their conditions. The lapis lazuli seat represents the principle upon which it rests. The Buddha seated upon it signifies wisdom corresponding to the nature of reality. The great assembly surrounding it represents the beings who are the objects of response. This is the Nirmāṇakaya (Manifestation Body) Buddha witnessed in the dream—discussing three based on one.

Witnessing these three Buddhas is to witness the Three Bodies and the Three Virtues. Various sets of threefold Dharma gates are established from this for teaching purposes, which is called the "Golden Light Sutra."

從「見有一人」下，是第二夢見擊鼓。文為三：一見擊鼓、二出大音聲、三聲所詮辯。鼓是法身，擊是機智，婆羅門是淨行，似是隣真。隣真之人以似解之淨智和會法身，甘露相應滅苦生樂。鼓是法身，枹鼓合是報身，擊出是應身，聲所詮辯是法界大用，起教利益眾生。從「時信相菩薩」下，是第二覺已說見聞。文為四：一往佛所、二與緣俱、三伸敬、四述夢。夢者，入法門為夜夢，出法門如過夜至旦。又三十心惑障未遣故如夢，登地斷惑如過夜至旦。觀解者，觀行位中所觀三身如夢，分真位中所觀三身如旦。出王舍城者，表出因位也。往耆闍崛山者，表向果地也。伸敬有三：頂禮是身敬、瞻仰是意敬、說夢是口敬。頂禮者，菩薩居因，信首為貴；諸佛在果，慈悲為賤。以貴敬賤也。從「以其夢中」下，是第四述夢也。此下總有一百六十二行偈，分為二：初四行半總明夢、後一百五十七行半別明夢。總又為二：初三行半明見金鼓、後一行明見擊鼓。見鼓又三：初一行見鼓形狀；次一行見鼓光明；次一行半見光中諸佛，即長行中三身意入觀所觀之境也。次一行見擊鼓者，自覩其觀智之機，扣擊法身之境也。出大音聲者，已如上說，自覩其境智合，能多利益也。從「是大金鼓」下一百五十七行半偈，別明夢事。文為二：初從「是大金鼓下至悉能滅除」有二十一行三句，明金鼓有滅惡生善之力。二從「一切諸苦無依無歸」下一百三十五行三句，正明教詔懺悔之法。就能滅惡生善文為六：一有三行，滅世間因果之苦；二有三行，生出世間因果之樂；三有四行，能令眾生自行化他俱備；四有四行，能滅眾生報障，又發宿命通；五有四行，能令眾生得諸法門，先少得後多得(云云)；六有三行三句，能破眾生八難流轉。釋此六義，皆從三塗漸至人天二乘菩薩等，一一皆有破惡生善之力。從「一切諸苦無依無歸」下有一百三十五行三句，是第二明教詔懺悔之法。文為五：一從「一切諸苦」下有十九行一句，教自說過罪懺悔。二從「我當供養」下有三十五行，明供養諸佛自行化他修懺悔。三從「諸佛世尊我所依止」下有二十一行，明稱歎修懺悔。四從「我以善業諸因緣故」下有五十一行半，明發願修懺悔。五從「若有敬禮稱歎十力」下有九行，結成懺悔。生起五意者，但眾生邪倒障理不識法性，愚癡障解不識因果，惡業障行不識善法。聖人慈悲，因大士之夢，示其懺悔、示其道理、示其因果、示其善行故論自懺，荷佛恩深故伸供養。供養不洩其誠，故歌詠稱歎。供養是行，須願指歸，行願既圓，結成讚美也。自懺文為三：初一行一句，明法身是依憑之所；次兩行，請佛覆護；次十六行，正明懺悔。夫法身具三德，即是一體三寶，法性是法寶，寂而常照是佛寶，遍一切處是僧寶。自凡夫二乘雖不知，亦不出法性。總而言之，一切菩薩何嘗不以此為歸依，依此則本立而道生也。內本雖立，外無佛加，不得成就；若蒙擁護，斷惡生善，辦在斯須。如萌芽得雨，扶疎豐欝，是故請佛也。內外因緣既備，正須懺悔也。正懺文為二：初三句，總明懺悔；後十五行一句，別明懺悔。總懺者，總懺三障也。本者，煩惱是二障本也。惡者，報障也。不善者，業障也。三障障三身、三佛、三寶。三障若轉，諸三法門悉明，故總懺也。別懺者，別懺三障也。文為三：初一行一句，懺煩惱障；次一行，懺報障；次十三行，懺業障。諸十力前者，正懺煩惱障也。獨頭無明癡倒殊甚，不識法身佛也。法身佛遍一切處，癡闇不知，公於佛前造作眾罪，如牛羊不識天子、如鳥雀不識檠像，於前造過。愚癡不識法身亦復如是。父母恩者，方便是父、智度是母，此二法門能生法身。而不識者，是不知報佛也。不解善法者，善法是助道之行，能資智顯理。而不解者，是不識應佛。三佛皆不能知，豈非無明過患？此別懺煩惱障也。「自恃種姓」下，別懺報障也。略言有三種：一以姓傲他、二以財忽物、三以壯年陵彼。雖報有此三，不應自恣。若縱恣者，此報成障事也。今更約法門解。出家人以慧為姓、定為財、戒為年。染此三法自尊卑他者，是名染法，非求法也。《法華》云「汝年少壯我年衰邁」者，凡人以五陰盛為壯，二乘通教以空出有為壯，別教菩薩以法眼過慧眼為壯。著此諸法者，悉是恃強陵弱成報障也，悉須懺悔。從「心念不善」下十三行，別懺業障。文為十二：初一行，懺由心口造惡業，亦是教他作惡也。從身口意是自作惡也。二一行，懺內外因緣造惡業。三一行，懺五欲因緣造惡業。四一行，信受邪師造惡業。五一行，隨順惡主造惡業。六一行，愛心所使造惡業。七二行，為衣食女色造惡業。八一行，於佛世敬田造惡業。九一行，於無佛世敬田造惡業。十兩句，於正法造惡業。十一一行，於恩田造惡業。十二一行半，總一切處造惡業。造業因緣甚多，不可具列，故總而懺之。若欲細釋，從人道為始，二乘通別菩薩等行一一作之，例應可解。故《五十校計經》云「上至等覺皆須懺悔」，即其義也。從「我今供養」下三十五行，明供養諸佛。所以供養者，我本癡盲，蒙示懺悔，此恩深重，故興供養。文為二：初一行，明財供養；後三十四行，明法供養。法供養為二：初八行半，明化他法供養。隨順如來慈悲法門，濟利含識，是為化他修法供養。後二十五行半，明自行法供養。隨順如來智慧法門，修十地功德，是為自行修法供養。諸供養中法供養最為第一，財供法供、事理自他皆悉具足也。化他法供養，文為二：初四行，化他令其修行；後四行半，化他令修懺悔。初修行者，我自行十地為法供養，今復化人令法供養。譬如一燈然百千燈，瞑者皆明，明終不盡。其意有四：初明化始，以大悲拔苦；次勸真因，十地之行；次勸真果，菩提大覺；次勸精進，督使速成。夫眾生等故，性欲亦等，善巧度一，眾多亦然。不計劬勞積行累德，功成大覺，即智德滿。盡一切苦，即斷德滿。文自明顯，不俟多釋。觀心者，調一念心，使真明發，任運成真果。調一切心數亦復如是，「弟子眾塵勞，隨意之所轉」，即此義也。次四行半，化他令修懺者，我蒙佛教懺，還以懺教他，重重然無盡燈，化化不絕也。文為三意：初欲為說懺、次正為說懺、三說懺已。千劫者，假多以顯懺力大爾。譬如惡人造罪山積，能拔於王難，尚分半國償，豈復問其前愆？說千劫造逆雖復厚重，能拔法性之王，從如來藏中顯成法身者，大覺朗然超升自在，寧復為五無間業之所縛邪？從「我當安止」下二十五行半，自修法供養。文為二：初五行自修行、後二十行半自修懺。前自懺竟，今那復重？譬如金師，從初習學至于皓首，互燒互打器成方息。修行譬智燒，修懺譬斷打，智斷極乃止，重說無咎。前是自行門，今是法供養門，為異也。自修行又為三：初一句標章，我當安止是也；次修因，十地是也；次成果，菩提是也。珍寶者，十地因可貴，諸地即是珍寶也。脚足者，十地是果家之基本，故言脚足。又十度是十地之脚足，於餘功德非為不修，隨力隨分，正以檀為初地之足。檀足若滿得入初地，乃至智度足滿得入十地，故十度為十地脚足也。果中有總明果滿、別明果滿，在文可知。功德光明者，是果上二種莊嚴也。令眾生度海者，即果上轉法輪也。從「諸佛世尊」下二十行半，明自修懺。文為二：初一行請佛、後十九行半明懺。文為五：初四行半懺報障；次一行半懺煩惱障；次六行懺業障；次兩行明迴向；次五行半懺善惡兩難。就報障，文又二：初二行半出報障相、次二行請除滅。百劫者，受報之時也。時中受身，身即是報。報有所作，作即是障。貧窮困苦，是依報不圓，亦是報障也。愁熱驚懼者，由貧窮外偪故驚懼內焦，皆報障也。所作眾惡者，即想行陰苦也。貧窮困苦者，即色陰苦也。愁熱驚懼心常怯劣者，即識陰苦也。暫無歡樂者，即受陰苦也。此皆報障意爾。次煩惱障，文為二：初兩句出相、次一行乞清淨。次業障，文為三：初二行竪論三世造業、次二行橫明現起十惡、次二行求懺過去業。今正受者名為報障，未受者繫屬行人，若修善道能為障礙。問。過現須懺，未來未有，云何言懺？答：數家呼為未來有，論家呼為當有。《大經》云「遮未來故，名之為殺。現在念念滅，何所可殺？秖遮斷未來，名為殺爾。」經論悉以未來為有，故須懺也。今更舉現事例之。如在家人晝度生方起無量惡念，事雖未有次第必更。忽然發心捨家修道，前所念事併與緣差。未來之業亦應如此，雖非現有，時到必然。今若懺悔，索然清淨。橫開現世三業為十惡，可解。遠離者，惡斷也。修行者，善生也。十住者，初心因位也。逮十力者，後果滿也。次明迴向者，眾生頑故，愛著於有，不能升出。今懺此罪，故云迴向。他以若此國土及餘世界為隨喜之文。今意不爾，此土他方凡所作善，皆施眾生共向佛果。如聲入角則能遠聞，方便力大與虛空等。又結文云「是迴向」，不得作隨喜，釋隨喜在下文也。釋八難者，此是善惡中論八難，非佛前佛後之八難。文為二：初四行指惡為難；次一行半指惡遮善為難，或指善遮道為難。初四句是報障難。諸有者，二十五有。報得之身造作眾惡，豈非報障？生死險難有二解：若取其因即是業障，若取其果即是報障。種種淫欲，即煩惱障。心輕躁者，復是報障。輕躁是覺觀，覺觀屬報法。如羅漢斷煩惱盡，出觀猶有覺觀散心。當知輕躁是報障，非煩惱也。更舉世人學問迴轉易轍，不成業障，皆由輕躁之過，豈非障邪？近惡友難者，惡友能污染人三業，此屬業障。如移厩於屠邊，如孟母隣於哭貨，朱赤墨黑，即其義也。三毒，是煩惱障也。「遇無難難」下，此有二義：一若不修善，障難不興。若欲修善，惡障即起。善非是障，惡來遮善，名善為難。此義易知，常人皆作此解也。二者諸善是難，善能障道，豈非難邪？此義今當說。遇無難難者，自謂無惡，不肯修善。如二乘入空生滅度想、生安隱想，不復進求菩提，即其義也。修功德難者，多作有為，求可意果。如一比丘專行福德，不修禁戒，墮白象中，七寶絡身金盂承糞。又如妙莊嚴王本事等，豈非修功德難？值好時難者，如劫初時在欝單越時，一向受樂都不修道，豈非值好時難？值佛亦難者，如旃遮婆羅門女、善星、調達等，皆是值佛而難。例此應云：聞法起謗、值僧起破，皆是難也。若讀作難易之難者，此是惡來遮善之義，使善難成也；若讀作障難之難者，此是善自是難，能障於道。又依經文云「如是諸難，今悉懺悔。」當知經作障難之難義也。

From the phrase "seeing a person" onward is the second dream of seeing a drum being struck. The text is divided into three parts: first, seeing the drum struck; second, the great sound emerging; third, the teachings explained by the sound. The drum is the Dharma Body; striking it is the skillful means; the Brahmin is pure conduct, resembling one who is near the truth. Those near the truth use the pure wisdom of approximate understanding to harmonize with the Dharma Body; corresponding with the nectar, it extinguishes suffering and gives rise to joy. The drum is the Dharma Body; the drumstick and drum together are the Reward Body; the act of striking and producing sound is the Response Body; the teachings explained by the sound are the great function of the Dharma Realm, arising to teach and benefit sentient beings.

From "At that time, the Bodhisattva Faith and Vision" onward is the second part, after awakening, describing what was seen and heard. The text is divided into four parts: first, going to the Buddha's place; second, going together with conditions; third, expressing reverence; fourth, recounting the dream. The dreamer enters the Dharma gate as if in a night dream; emerging from the Dharma gate is like passing from night to dawn. Furthermore, because the obstructions of the thirty minds have not yet been removed, it is like a dream; ascending to the Grounds and cutting off afflictions is like passing from night to dawn. In terms of contemplative understanding: the three bodies contemplated during the stage of contemplative practice are like a dream; the three bodies contemplated during the stage of partial truth are like dawn. Leaving the city of Rājagṛha represents leaving the causal stage. Going to Vulture Peak represents heading toward the fruition ground. Expressing reverence has three aspects: bowing with the head is bodily reverence; gazing upward is mental reverence; recounting the dream is verbal reverence. Bowing with the head: Bodhisattvas dwell in the cause, with faith as the foremost virtue; Buddhas are in the fruition, with compassion as the humble virtue. Thus, the noble reveres the humble.

From "Because in the dream" onward is the fourth part, recounting the dream. From here onward, there are a total of one hundred and sixty-two lines of verses, divided into two parts: the first four and a half lines generally explain the dream; the remaining one hundred and fifty-seven and a half lines specifically explain the dream. The general explanation is further divided into two: the first three and a half lines explain seeing the golden drum; the last one line explains seeing the drum struck. Seeing the drum is again divided into three: the first line sees the drum's form; the next line sees the drum's radiance; the next line and a half sees the Buddhas within the light, which corresponds to the three-body meaning in the prose section, entering the contemplation of the contemplated object. The next line, seeing the drum struck, is oneself witnessing the opportunity of contemplative wisdom, striking the realm of the Dharma Body. The emergence of the great sound, as explained above, is oneself witnessing the union of object and wisdom, capable of bringing much benefit.

From "This great golden drum" onward, the one hundred and fifty-seven and a half lines of verses specifically explain the dream events. The text is divided into two parts: first, from "This great golden drum" to "all can be eliminated," twenty-one lines and three phrases, explaining the golden drum's power to eliminate evil and generate good. Second, from "All sufferings, with no reliance, no refuge" onward, one hundred and thirty-five lines and three phrases, properly explaining the method of teaching and repentance.

Regarding the ability to eliminate evil and generate good, the text is divided into six parts: first, three lines eliminating the suffering of worldly cause and effect; second, three lines generating the joy of supramundane cause and effect; third, four lines enabling sentient beings to possess both self-practice and teaching others; fourth, four lines able to eliminate sentient beings' retribution obstructions and also manifest the power of past-life recollection; fifth, four lines enabling sentient beings to attain various Dharma gates, first attaining few, later attaining many, etc.; sixth, three lines and three phrases able to break sentient beings' eight difficulties of cyclic existence. Explaining these six meanings, all proceed gradually from the three lower realms up to humans, gods, the Two Vehicles, Bodhisattvas, etc., each having the power to break evil and generate good.

From "All sufferings, with no reliance, no refuge" onward, one hundred and thirty-five lines and three phrases, is the second part explaining the method of teaching and repentance. The text is divided into five parts: first, from "All sufferings" onward, nineteen lines and one phrase, teaching to confess faults and repent. Second, from "I shall make offerings" onward, thirty-five lines, explaining making offerings to all Buddhas, self-practice and teaching others to cultivate repentance. Third, from "All World-Honored Buddhas, whom I rely upon" onward, twenty-one lines, explaining praising and cultivating repentance. Fourth, from "Due to the causes and conditions of my good karma" onward, fifty-one and a half lines, explaining making vows and cultivating repentance. Fifth, from "If there are those who respectfully salute and praise the Ten Powers" onward, nine lines, concluding the repentance.

The arising of these five intentions: simply because sentient beings, perverted and inverted, obstruct the principle and do not recognize the Dharma Nature; ignorant and deluded, obstruct understanding and do not recognize cause and effect; evil karma obstructs practice and does not recognize good dharmas. The sages, out of compassion, because of the great being's dream, show them repentance, show them the principle, show them cause and effect, show them good practice; therefore, they discuss self-repentance. Deeply indebted to the Buddha's kindness, they therefore extend offerings. Offerings do not exhaust their sincerity, therefore they sing praises. Offerings are practice; vows are needed to direct it. Practice and vows being complete, they conclude with praise.

The text on self-repentance is divided into three parts: first, one line and one phrase, explaining the Dharma Body as the place of reliance; next, two lines, requesting the Buddha's protection; next, sixteen lines, properly explaining repentance. The Dharma Body possesses three virtues, which are the Three Jewels in one essence: Dharma Nature is the Dharma Jewel; quiescent yet constantly illuminating is the Buddha Jewel; pervading all places is the Sangha Jewel. Although ordinary people and those of the Two Vehicles do not know it, they also do not go beyond the Dharma Nature. In summary, all Bodhisattvas always take this as their refuge; relying on this, the foundation is established and the path arises. Although the internal foundation is established, without the external Buddha's empowerment, accomplishment is not attained. If one receives protection, cutting off evil and generating good can be accomplished in a short time. Like sprouts receiving rain, they flourish luxuriantly; therefore, one requests the Buddha. Since internal and external conditions are complete, one properly needs to repent.

The proper repentance text is divided into two parts: first, three phrases, generally explaining repentance; later, fifteen lines and one phrase, specifically explaining repentance. General repentance: generally repenting the three obstructions. The root: afflictions are the root of the two obstructions. Evil: retribution obstruction. Unwholesome: karma obstruction. The three obstructions obstruct the three bodies, the three Buddhas, the three Jewels. If the three obstructions are transformed, all three Dharma gates become clear; therefore, general repentance.

Specific repentance: specifically repenting the three obstructions. The text is divided into three parts: first, one line and one phrase, repenting affliction obstruction; next, one line, repenting retribution obstruction; next, thirteen lines, repenting karma obstruction. "Before all the Ten Powers": properly repenting affliction obstruction. Isolated ignorance, delusion and inversion are extremely severe, not recognizing the Dharma Body Buddha. The Dharma Body Buddha pervades all places; deluded and dark, not knowing, one publicly creates many offenses before the Buddha, like cattle and sheep not recognizing the Son of Heaven, like birds not recognizing a statue, creating faults before it. Ignorant, not recognizing the Dharma Body, is also like this. "Parents' kindness": expedient means is the father, wisdom is the mother; these two Dharma gates can give birth to the Dharma Body. Not recognizing them is not knowing the Reward Buddha. "Not understanding wholesome dharmas": wholesome dharmas are practices that aid the path, able to support wisdom and manifest the principle. Not understanding them is not recognizing the Response Buddha. Not knowing any of the three Buddhas, is this not the fault of ignorance? This specifically repents affliction obstruction.

From "Self-reliant on lineage" onward, specifically repenting retribution obstruction. Briefly stated, there are three kinds: first, arrogant toward others because of lineage; second, neglecting things because of wealth; third, oppressing others because of youthful vigor. Although retribution has these three, one should not indulge oneself. If one indulges, this retribution becomes an obstructive matter. Now further explaining in terms of Dharma gates: monastics take wisdom as lineage, concentration as wealth, precepts as youth. Being attached to these three dharmas, esteeming oneself and belittling others, is called attachment to dharmas, not seeking the Dharma. The *Lotus Sutra* says, "You are young and vigorous, I am old and decrepit": ordinary people take the flourishing of the five aggregates as vigor; those of the Two Vehicles and the Common Teaching take emerging from existence into emptiness as vigor; Bodhisattvas of the Separate Teaching take the Dharma Eye surpassing the Wisdom Eye as vigor. Clinging to these various dharmas is entirely relying on strength to oppress the weak, forming retribution obstruction; all must be repented.

From "The mind thinking unwholesome" onward, thirteen lines, specifically repenting karma obstruction. The text is divided into twelve parts: first, one line, repenting creating evil karma through mind and speech, also teaching others to do evil. "From body, speech, mind" is creating evil oneself. Second, one line, repenting creating evil karma through internal and external conditions. Third, one line, repenting creating evil karma through the condition of the five desires. Fourth, one line, repenting creating evil karma through believing and accepting false teachers. Fifth, one line, repenting creating evil karma through following evil masters. Sixth, one line, repenting creating evil karma driven by craving. Seventh, two lines, repenting creating evil karma for the sake of food, clothing, and women. Eighth, one line, repenting creating evil karma in the field of respect during the Buddha's time. Ninth, one line, repenting creating evil karma in the field of respect when there is no Buddha. Tenth, two phrases, repenting creating evil karma regarding the true Dharma. Eleventh, one line, repenting creating evil karma in the field of kindness. Twelfth, one line and a half, repenting creating evil karma in all places. The causes and conditions for creating karma are many, cannot be fully listed; therefore, repent them generally. If one wishes to explain in detail, starting from the human path, the practices of the Two Vehicles, the Common and Separate Teachings, Bodhisattvas, etc., each can be done; by analogy, it should be understandable. Therefore, the *Sutra of Fifty Contemplations* says, "Up to the level of Equal Enlightenment, all must repent," which is this meaning.

From "I now make offerings" onward, thirty-five lines, explaining making offerings to all Buddhas. The reason for making offerings: originally I was ignorant and blind, shown repentance; this kindness is deep and heavy, therefore I raise offerings. The text is divided into two parts: first, one line, explaining material offerings; later, thirty-four lines, explaining Dharma offerings. Dharma offerings are divided into two: first, eight and a half lines, explaining Dharma offerings of teaching others. Following the Tathāgata's Dharma gate of compassion, benefiting and helping sentient beings, is teaching others to cultivate Dharma offerings. Later, twenty-five and a half lines, explaining self-practice Dharma offerings. Following the Tathāgata's Dharma gate of wisdom, cultivating the merits of the Ten Grounds, is self-practice cultivating Dharma offerings. Among all offerings, Dharma offerings are the foremost. Material offerings and Dharma offerings, practice and principle, self and others, are all fully complete.

Dharma offerings of teaching others, the text is divided into two parts: first, four lines, teaching others to cause them to practice; later, four and a half lines, teaching others to cause them to cultivate repentance. First, causing them to practice: I myself practice the Ten Grounds as Dharma offerings; now I also teach people to cause Dharma offerings. It is like one lamp lighting a hundred thousand lamps; those in darkness all become bright, the brightness ultimately does not exhaust. The meaning has four aspects: first, explaining the beginning of teaching, using great compassion to pull out suffering; next, encouraging the true cause, the practice of the Ten Grounds; next, encouraging the true fruition, great enlightenment of Bodhi; next, encouraging diligence, urging them to quickly accomplish. Because sentient beings are equal, their natures and desires are also equal; skillfully liberating one, many are likewise. Not counting toil, accumulating practice and merit, accomplishing the great enlightenment is the fulfillment of wisdom virtue. Exhausting all suffering is the fulfillment of cutting-off virtue. The text is clear by itself, not needing much explanation. In terms of mind contemplation: regulating one thought-mind, causing true brightness to arise, spontaneously accomplishing the true fruition. Regulating all mental factors is also like this; "the disciple's many dusts and toils, follow the intention's turning," is this meaning.

Next, four and a half lines, teaching others to cause them to cultivate repentance: I received the Buddha's teaching on repentance, and in turn use repentance to teach others, repeatedly lighting endless lamps, teaching endlessly. The text has three meanings: first, wishing to explain repentance; next, properly explaining repentance; third, having explained repentance. "A thousand kalpas": using a large number to show the great power of repentance. For example, an evil person creates a mountain of offenses, able to save from a king's calamity, still divides half the kingdom to repay, how could one still ask about former faults? Explaining that creating rebellion for a thousand kalpas, although again heavy and thick, able to save the king of Dharma Nature, from within the Tathāgatagarbha manifesting and accomplishing the Dharma Body: great enlightenment becomes clear, transcending and ascending freely, how could one still be bound by the five uninterrupted offenses?

From "I shall settle and abide" onward, twenty-five and a half lines, self-practice Dharma offerings. The text is divided into two parts: first, five lines self-practice; later, twenty lines and a half self-repentance. Previously, self-repentance was finished; now, why repeat? It is like a goldsmith, from initial learning until white-haired, alternately burning and striking, only ceasing when the vessel is completed. Practice is like wisdom burning; repentance is like cutting-off striking; wisdom and cutting-off reach the extreme then stop; repeating is not wrong. The former is the self-practice gate; this is the Dharma offering gate; they are different.

Self-practice is again divided into three: first, one phrase marking the section, "I shall settle and abide"; next, cultivating the cause, the Ten Grounds; next, accomplishing the fruition, Bodhi. "Jewels": the cause of the Ten Grounds is precious, the various grounds are jewels. "Feet and legs": the Ten Grounds are the foundation for the fruition household, therefore called feet and legs. Furthermore, the ten perfections are the feet and legs of the Ten Grounds. Regarding other merits, it is not that they are not cultivated; according to ability and share, precisely taking generosity as the foot of the First Ground. If the foot of generosity is full, one enters the First Ground, up to the foot of wisdom perfection being full, one enters the Tenth Ground; therefore, the ten perfections are the feet and legs of the Ten Grounds. Within the fruition, there is generally explaining the fruition's fullness and specifically explaining the fruition's fullness; in the text it is knowable. "Merit and radiance": are the two kinds of adornments on the fruition. "Causing sentient beings to cross the sea": is the turning of the Dharma wheel on the fruition.

From "All World-Honored Buddhas" onward, twenty lines and a half, explaining self-repentance. The text is divided into two parts: first, one line requesting the Buddha; later, nineteen lines and a half explaining repentance. The text is divided into five parts: first, four and a half lines repenting retribution obstruction; next, one and a half lines repenting affliction obstruction; next, six lines repenting karma obstruction; next, two lines explaining dedication; next, five and a half lines repenting the two difficulties of good and evil.

Regarding retribution obstruction, the text is again divided into two: first, two and a half lines presenting the characteristics of retribution obstruction; next, two lines requesting elimination. "A hundred kalpas": the time of receiving retribution. Within time receiving a body, the body is retribution. Retribution has actions, actions are obstruction. Poverty, hardship, and suffering: the dependent retribution is not complete, also retribution obstruction. "Worry, heat, fear, and dread": because poverty oppresses externally, therefore fear and dread internally burn; all are retribution obstruction. "The many evils done": are the sufferings of the aggregates of formation and conception. "Poverty, hardship, and suffering": are the suffering of the form aggregate. "Worry, heat, fear, dread, the mind always timid and inferior": are the suffering of the consciousness aggregate. "Temporarily without joy": is the suffering of the feeling aggregate. These are all the meaning of retribution obstruction.

Next, affliction obstruction, the text is divided into two: first, two phrases presenting the characteristics; next, one line begging for purity. Next, karma obstruction, the text is divided into three: first, two lines vertically discussing creating karma in the three times; next, two lines horizontally explaining presently arising ten evils; next, two lines seeking repentance for past karma. What is presently being received is called retribution obstruction; what is not yet received belongs to the practitioner; if cultivating the good path, it can become an obstruction. Question: Past and present must be repented; the future does not yet exist, why speak of repentance? Answer: The Abhidharma school calls it "future existence"; the Treatise school calls it "will exist." The *Mahāparinirvāṇa Sūtra* says, "Because it obstructs the future, it is called killing. The present moment perishes, what is there to kill? Only obstructing and cutting off the future is called killing." Both sutras and treatises take the future as existent; therefore, it must be repented. Now further giving a present example: like a layperson during the day giving rise to immeasurable evil thoughts; although the matter has not yet occurred, it will certainly happen in sequence. Suddenly generating the mind to leave home and cultivate the path; the previously thought matters all become discrepant with conditions. Future karma should also be like this; although not presently existent, when the time comes it is inevitable. If one repents now, it becomes completely pure. Horizontally opening the present world's three karmas as the ten evils is understandable. "Far removed": evil cut off. "Cultivating practice": good generated. "The Ten Abidings": the initial mind causal stage. "Reaching the Ten Powers": the later fruition fullness.

Next, explaining dedication: sentient beings are stubborn, therefore attached to existence, unable to ascend and emerge. Now repenting these offenses, therefore called dedication. Others take "this land and other worlds" as the text on rejoicing. The present meaning is not like that; this land and other directions, all good done, all dedicate to sentient beings, together directed toward the Buddha fruit. Like sound entering a horn, then able to be heard far; the power of expedient means is great, equal to space. Furthermore, the concluding text says "this dedication," cannot be taken as rejoicing

從「諸佛世尊我所依止」下二十一行偈，是第三稱歎。若論次第，前財法供養是身意，身意未洩未備，今更口歎。若作法門者，前是供養法門，今是念佛三昧法門。文為三：初一行標章歎、次十九行正歎、三一行結歎。標諸佛者，橫則十方、竪則三世，事即報應、理即法身。言略而意廣，標章之巧妙也。我所依止者，依止法性一體三佛也。佛海者，四眼入佛眼，十智入如實智，皆失本名字，但名佛眼佛智，如物投石蜜、如流會海，無不甘醎者。法性三佛攝一切法，故名佛海也。就正歎為二：初十六行寄言歎、後三行絕言歎。寄言又二：初一行略歎略況、次十五行廣歎廣況。略歎者，諸相好中略歎金色。《釋論》以即時鐵比即時金，即時金比海金，海金比龍金，龍金比閻浮洲金，閻浮洲金比四天王金，如是轉轉比第六天金，第六天金比佛身金色，第六天金如鐵。又佛金光徹照，壁障無影。佛入城時放光照地，一女人低頭禮拜，金釵墮地，唯見晃晃，不知何者是地？何者是釵？佛過後光歇，方見金釵爾。然金色身是眾相所依處，唯舉金色，故知是總歎眾相好也。金有四義，堅不可毀譬常，得之者富譬樂，體無瑕穢譬淨，色妙晃曜譬我。諸德之中，四德為總。猶如須彌者，須彌為四寶所成，況佛身具足四德，故知總況也。廣歎廣況，文為二：初十二行半廣歎、次二行半廣況。廣歎又四：從「其色無上」下二行，廣歎金色無上。無上者，我德也。從「善淨無垢」下三行，廣歎佛色無垢。無垢者，淨德也。從「功德巍巍」下三行半，廣歎佛色安住。安住者，常德也。從「三有之中」下四行，廣歎佛色能除苦毒，即樂德也。從「如大海水」下二行半，廣況。文為二：初二行廣況、二半行合喻。佛功德海，思所不能知、言所不能盡，心行處滅、言語道斷，即此義也。海水難知，況常德也。地塵難知，況淨德也。山斤難知，況我德也。空邊難知，況樂德也。「諸佛亦爾」下，合喻也。從「一切有心」下三行，絕言歎也。文為二：初一行半正絕言歎、二一行半牒譬帖合。一切有心不能得知，即是絕思。思既已絕，口何所宣？即絕言也。更牒譬帖合，在文可見。從「相好莊嚴」下一行，總結。相者，結一切相。好者，結一切好。莊嚴者，一一相一一好中皆具眾德以為莊嚴也。

From “All Buddhas, the World-Honored Ones, are my refuge” down through the twenty-one lines of verse is the third section, the praise in words. If we consider the order, the previous offerings of wealth and Dharma were acts of body and mind—but body and mind had not yet fully expressed or perfected the tribute. Now we add praise through speech. If we treat this as a Dharma-gate, the previous was the offering gate, and this is the Buddhamn recitation samadhi gate.

The text has three parts: first, one line announcing the theme in praise; next, nineteen lines of direct praise; and finally, one line concluding the praise. “All Buddhas” refers horizontally to the ten directions and vertically to the three times. In phenomenal terms it means reward and response bodies; in principle it means the Dharma body. The words are brief but the meaning vast—how skillful is this announcement of the theme! “Are my refuge” means relying on the one-body three Buddhas of the Dharma nature. “Ocean of Buddhas” means that the four eyes merge into the Buddha eye, and the ten wisdoms merge into the wisdom of suchness—all lose their original names and are simply called Buddha eye and Buddha wisdom. It is like things cast into rock candy, or streams flowing into the sea: all become sweet and salty without exception. The three Buddhas of the Dharma nature include all dharmas, hence the name “ocean of Buddhas.”

The direct praise has two parts: first, sixteen lines of praise through words; then three lines of praise beyond words. The praise through words also has two parts: first, one line of brief praise with a brief simile; then fifteen lines of extended praise with extended similes. In the brief praise, among all the major and minor marks, the golden color is singled out for praise. The *Commentary* compares iron of the present age to gold of the present age, gold of the present age to gold from the sea, sea gold to dragon gold, dragon gold to Jambudvīpa gold, Jambudvīpa gold to the gold of the Four Heavenly Kings—and so on, step by step up to the gold of the sixth heaven, which compared to the golden color of the Buddha's body is like iron. Moreover, the Buddha's golden light shines through completely, and walls and obstacles cast no shadow. When the Buddha entered a city and his light illumined the ground, a woman bowed her head in reverence, and her golden hairpin fell to the ground. She saw only a dazzling glow, not knowing which was the ground and which was the hairpin. Only after the Buddha had passed and the light faded could she see the golden pin. Now, the golden body is the foundation for all the marks, and only gold is singled out—so we know this is a general praise of all major and minor marks.

Gold has four meanings: its hardness, which cannot be destroyed, symbolizes permanence; the wealth it brings to those who possess it symbolizes bliss; its flawless purity symbolizes purity; and its brilliant, radiant color symbolizes selfhood. Among all virtues, these four are the most fundamental. “Like Mount Sumeru”—Sumeru is formed of four precious substances, and this metaphors that the Buddha’s body is complete with the four virtues—hence we know this is a general metaphor.

The extended praise and extended metaphors have two parts: first, twelve and a half lines of broad praise; then two and a half lines of broad metaphors. The broad praise itself has four sections. From “His color is unsurpassed” for two lines: broad praise of the golden color as unsurpassed—unsurpassed is the virtue of selfhood. From “Good, pure, and undefiled” for three lines: broad praise of the Buddha’s color as undefiled—undefiled is the virtue of purity. From “Majestic and lofty in merit” for three and a half lines: broad praise of the Buddha’s color as abiding—abiding is the virtue of permanence. From “Within the three realms” for four lines: broad praise of the Buddha’s color as able to remove suffering and poison—this is the virtue of bliss.

From “Like the great ocean’s water” for two and a half lines is the broad metaphor. This section has two parts: first, two lines of broad metaphor; then half a line combining the simile. The ocean of the Buddha’s merits cannot be known by thought nor exhausted by words—where the mind’s activity ceases and the path of speech is cut off—this is the meaning. The ocean’s water is hard to fathom, metaphors the virtue of permanence. The dust of the earth is hard to count, metaphors the virtue of purity. The ounces of the mountain are hard to measure, metaphors the virtue of selfhood. The edge of space is hard to find, metaphors the virtue of bliss. “The Buddhas likewise” begins the combining of the simile.

From “All who have minds” for three lines is the praise beyond words. This has two parts: first, one and a half lines actually praising beyond words; then one and a half lines citing the metaphor and matching it. “All who have minds cannot know” means thought is cut off. When thought is already cut off, what can the mouth express? This is speech transcended. Then it cites the metaphor and matches it, as is evident in the text.

From “Adorned with major and minor marks” for one line is the concluding summary. “Major marks” concludes all major marks; “minor marks” concludes all minor marks. “Adorned” means that within each major and each minor mark, all virtues are fully present as adornment.

從「我以善業諸因緣故」下有五十一行半偈，是第四發願。行若無願，如牛無御，不能有所至。如畫無膠、如坏未火、如水中月，故以願持行。亦是懺悔退轉之罪也。文為二：初有四十七行半明發願、次四行約願隨喜。初願又二：初九行自發願、次三十八行半為他發願。自願又二：初四行願果滿、次五行願因圓。果滿願又四：初一行成佛道是願意輪滿、次一行說法是願口輪滿、次一行摧魔是願身輪滿、次一行住壽久益是願慈悲滿。因圓願又四：初一行具六度願有為功德圓、次一行願無為功德圓、次二行宿命念佛圓、次一行值佛圓。為他發願，文為二：前八行半願作藥樹王身大悲拔苦、後三十行願作寶珠王身大慈與樂。拔苦，又為四：初一行總拔眾苦、次一行拔根不具苦、次兩行拔病苦、次四行半拔王難苦。與樂，又為三：初十六行半與世間果樂、次九行半與出世因樂、後四行結成。上文大悲拔苦，根不具者令具；今大慈與樂，視聽聰明暢悅快樂。諸根語同，與拔小異也。從「願諸眾生常得供養」下九行半，與出世因樂。文為二：初三行半令修行外緣具、次六行令修行內因具。外緣又二：初二行值三寶、二一行半離八難。人緣不同，或值佛難不除、或難除不值佛，今願其亦除亦值。內因又二：一半行生尊貴家、二五行半多饒財寶。人因不同，或多財而卑賤、或尊貴而貧窮，因不具足，今令其亦貴亦富。女有五礙，願其無五礙苦。從「若我現在」下四行，結成自他誓願也。前二行結自、後二行結他。從「若此閻浮」下四行，約願隨喜。隨喜者，慶他修善也。亦是懺悔疾妬之罪也。文為二：初二行隨喜於他、後二行隨喜於自。

From the line "Because of my good deeds and various causes and conditions" there are fifty-one and a half lines of verse, which constitute the fourth vow. If conduct lacks vows, it is like an ox without a driver—it cannot reach any destination. Like a painting without glue, like clay that has not been fired, like the moon reflected in water, so vows are what sustain conduct. This is also repentance for the fault of falling back. The text has two parts: first, forty-seven and a half lines clarifying the making of vows; second, four lines on rejoicing in accord with vows. The first part, making vows, has two sections: first, nine lines on making vows for oneself; second, thirty-eight and a half lines on making vows for others. The self-vows have two parts: first, four lines vowing the completion of fruits; second, five lines vowing the perfection of causes. The vowing of fruit completion has four aspects: first, one line on attaining Buddhahood—this is vowing the perfection of the intention wheel; second, one line on teaching the Dharma—this is vowing the perfection of the speech wheel; third, one line on subduing demons—this is vowing the perfection of the body wheel; fourth, one line on abiding long in the world to benefit beings—this is vowing the perfection of compassion. The vowing of perfected causes has four aspects: first, one line on possessing the six perfections—vowing the perfection of conditioned merit; second, one line on vowing the perfection of unconditioned merit; third, two lines on recollecting past lives and mindfulness of Buddha; fourth, one line on encountering a Buddha.

In making vows for others, the text has two parts: the first eight and a half lines vow to become the body of a medicine-tree king, with great compassion pulling out suffering; the latter thirty lines vow to become the body of a jewel-king, with great kindness giving joy. Pulling out suffering has four parts: first, one line on generally pulling out all suffering; second, one line on pulling out the suffering of incomplete faculties; third, two lines on pulling out the suffering of illness; fourth, four and a half lines on pulling out the suffering of royal punishment. Giving joy has three parts: first, sixteen and a half lines on giving the joy of worldly fruits; second, nine and a half lines on giving the causes of transcendental joy; third, four lines forming the conclusion. In the above passage on great compassion pulling out suffering, those with incomplete faculties are made complete; now in this passage on great kindness giving joy, sight and hearing become keen, joyful, and delightful. The faculties are spoken of similarly, but giving and pulling out differ slightly.

From "May all beings always receive offerings" there are nine and a half lines, giving the causes of transcendental joy. The text has two parts: first, three and a half lines on perfecting the external conditions for practice; second, six lines on perfecting the internal causes for practice. The external conditions have two parts: first, two lines on encountering the Three Jewels; second, one and a half lines on escaping the eight difficulties. People's conditions differ—some encounter Buddhas but do not escape difficulties, some escape difficulties but do not encounter Buddhas. Now the vow is that they both escape and encounter. The internal causes also have two parts: half a line on being born into a noble family; five and a half lines on abundant wealth and treasures. People's causes differ—some have much wealth but are lowly, some are noble but poor, their causes not being complete. Now the vow is that they are both noble and rich. Women have five obstacles, and the vow is that they be free from the suffering of those five obstacles.

From "If I now..." there are four lines, forming the conclusion of the vows for self and others. The first two lines conclude the self-vows, the latter two lines conclude the vows for others.

From "If this Jambudvipa..." there are four lines on rejoicing in accord with vows. Rejoicing means celebrating others' practice of goodness. This is also repentance for the fault of jealousy. The text has two parts: the first two lines rejoice in others, the latter two lines rejoice in oneself.