菩提忏 林钰堂
金刚萨埵观自在，三十五佛前发露；
宿愆痛悔不复犯，转化道粮养菩提。
跋
修行者忏悔宿业，可修八十八佛忏、三十五佛忏等。密宗之忏法通常以释迦牟尼佛、金刚萨埵或四臂白观音为忏主。修忏之重点是承认及追悔宿业之过失，并且决心不再复犯。礼佛是速效的消业良方。
此作之用心则在于指出：忏悔若只局于个人之消业，则难免仍留在我执之范围内。因此真挚忏悔宜由菩提心的观点来从事，而把过去的错失及今后的改良，视为长养菩提心，乃至究竟证觉之道途上的历炼。如此可免局限于自心之纠缠，而易于进入坦荡的净化过程。
二○○六年八月十日
养和斋 于加州
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Bodhi Repentance Yutang Lin
In the presence of Vajrasattva, White Chenrezi,
or to the
Thirty-five Buddhas I reveal misdeeds of body and mind.
Repenting for past mistakes and will never revolve again,
Thus transforming karma into trials and lessons on Bodhi.
Comment:
To repent for past karmas a practitioner may adopt the repentanceritual of the Eighty-eight Buddhas or that of the Thirty-five Buddhas. Tantric rituals of repentance usually center on Sakyamuni Buddha, Vajrasattva or White Chenrezi as the holy beingto receive our repentance and then grant forgiveness in terms of renewed purity. The key point of repentance practices is the admission and regret for misdeeds in the past and the resolve not to recommit such mistakes again. Making prostration to Buddhas isa speedy and effective practice for dissipating karmic hindrances.
The intention of this article lies in pointing out the following: When restricted to dissipation of personal karmic hindrances repentance practices could hardly escape from the sphere of self-centered grasping. Therefore, sincere repentance practices had better be conducted in the light of Bodhicitta. Thus, misdeeds committed in the past and improvements attempted from now on are all regarded as trials and learning lessons on the path of cultivating Bodhicitta until full enlightenment. In this way confinement to entanglements in one's own mind could be avoided, while entrance into open and wide processes of purification wouldbe eased.
Written in Chinese and translated on August 10, 2006
El Cerrito, California
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