第二讲 【忏悔罪业品】
Lecture 2 Chapter Two Disclosure of Evil
日期：二零零三年一月四日
上次讲座，寂天菩萨让我们清楚知道菩提心的功德和利益，现在我们都很有信心受持菩提心。但是珍贵的菩提心就如世间的国王；在心间生起菩提心，就好像招呼国王到家中作贵宾一样；我们先要把家中厅堂打扫干净；同样，发菩提心最好先忏罪积资。寂天菩萨把忏罪积资具体地分成八种方式；分别是供养、顶礼、皈依、忏悔、随喜赞叹、请转*轮、请佛住世和回向八种。
寂天菩萨指出，供养三宝是为了修持菩提心，首先我们要知道供养有两种精神，佛菩萨显然不须要我们供养，供养是为了消除我们的悭吝心；佛菩萨没有分别心，只是我们有分别心。其次，供养时不要有竞胜心，佛的荫庇无价，首富千亿不算多，贫女一分钱也不嫌少。为了具体说明这两点精神，寂天菩萨教我们先供养无主物；所谓无主物是指那些不属个人财产的东西。世间所有美好的东西都可用来供养，如壮丽山河、静谧树林、悦意净水，这些美景都可以透过我们真诚的心和清晰的观想力，供给佛菩萨。此外，为了扬弃我执和悭吝心，最彻底便是「愿以吾身与吾心，恒献诸佛与佛子！祈诸胜士哀纳受！我愿恭敬为尊仆！」把整个人都献给佛，作为佛的奴仆。跟着，寂天菩萨教我们以心力向佛献十二种供品，分别是妙香浴堂、浴具、天衣、饰物、涂香、花鬘、熏香、肴馔、明灯、无量宫和伞盖，最后恒时降下如雨的法宝、舍利、鲜花等吉祥物。而以心力向佛献供的另一种方式，是效法文殊等大菩萨，以广大菩萨行来供养佛：「犹如妙吉祥，昔日供大觉，吾亦如是供，如来诸佛子。」献供消除我们的贪婪(greed)；跟着是以顶礼来消除我们的傲慢(pride)；皈依确定我们修行的目标方向，对治迷惘；然后以忏悔来对治我们的障染。为了使忏悔功德圆满，完全清净我们的障染，寂天菩萨提出四力忏悔(Four opponent powers)；以治病为例，首先确定并承认自己有病，这叫悔过力；然后找一位名医、专科医生，例如三宝，这叫依止力；再靠药物针剂，这叫对治力；疾病痊愈了，就要注意健康起居，饮食习惯，这叫止恶力。寂天菩萨还有几点提醒我们的，首先要尽速忏悔，知道寿命无常，「死神不等待，罪净病未病，来时如雷电，寿暂不足信。」罪业清净了，面对死亡也不会恐惧。第二是不值得为此生再造罪业；「死时舍一切」，若此生你不论为亲或仇再造罪业，那么「故为无常身，亲造诸多罪」；「为彼所造罪，历历在目前。」到头来，你只能自己一人承受苦报。而最重要的是「人生如梦幻，无论何事物，受已成念境，往事不复见。」为不真实的东西，例如情绪而造作罪业，值得吗？第三，寂天菩萨特别提到死亡时的恐惧和无助，「命绝诸苦痛，唯吾一人受」，「何况形恐怖，魔使所执持，大怖忧苦缠，苦极不待言。」最后，寂天菩萨提出以诸佛作忏罪依止，「合掌怙主前，以畏罪苦心，再三礼诸佛，忏除一切罪。」并且向佛保证：「诸佛祈宽恕，往昔所造罪；此既非善行，尔后誓不为。」
(一)
为能持彼珍宝心，我今善供诸如来，
无诸垢染妙法宝，及诸佛子功德海。
为了获得珍贵的菩提心教法，我谨向诸佛、清净无垢的殊胜正法、所有登地菩萨众，这些广大功德海；我献上圆满之妙供。
In order to seize that precious mind I offer now to the Tathāgatas, to the sacred Dharma, the stainless jewel, and to the Sons of Buddha, the oceans of excellence.
(二)
世间所有诸妙花，乃至妙果及汤药，
所有珍宝澄清水，悉皆奉供而适意。
我愿献上一切鲜花和妙果，种种上好疗疾之灵药，世上一切珍奇之宝物和饮下即令人心旷神怡的净水。
Whatever flowers and fruits there are and whatever kinds of medicine, whatever jewels exist in this world and whatever clean refreshing waters.
(三)
山中之宝1及众宝，适悦树林寂静处，
蔓花庄严树光明，结果低垂枝榱橠。
(我内心观想显现)满溢珍宝的妙高山，远离尘嚣静谧舒适的丛林；天界众树花鬘绕，枝叶茂盛果累累。
Likewise gem-encrusted mountains, forest groves, quiet and joyful places, heavenly trees bedecked with flowers and trees with fruit-laden branches.
(四)
人间天上香涂香，乃至满愿珍宝树2，
莲花点点湖泊清，天鹅吟鸣极悦耳3。
人天二界芬芳香气；燃香、满愿树及众宝树；莲花庄严池塘及湖泊，天鹅鸣声甜美，非常悦耳。
Fragrances of the celestial realms, incense, wishing trees and jewel trees, uncultivated harvests, and all ornaments that are worthy to be offered. Lakes and pools adorned with lotuses and the beautiful cry of wild geese, everything unowned within the limitless spheres of space.
(五)
谷自然生非所种，别别庄严而供养；
等虚空界量广大，一切无主所持物。
以及每一样珍贵物品都值得供献；大自然一切事物自由自在盎盎生意，展延及至无边无界虚空中；不用耕种自然收成的自然稻。
All crops that grow without the tiller’s care. And every sumptuous object worthy to be offered, and all things wild and free, stretching to the boundless limits of the sky;
(六)
以意缘取敬奉献，人中尊及诸佛子，
祈请大悲胜福田，愍念吾心纳吾供！
意念观想这一切成为无上成就诸佛佛子之礼物。大悲怙主啊！请以慈爱悯念我；请接受我的供养。
Creating these things in my mind I offer them to the supreme beings, the Buddhas, as well as their Sons. O Compassionate Ones, think kindly of me and accept these offerings of mine.
(七)
我无福德极贫穷，丝毫无余可供财，
祈求利他慈怙主，为吾利故受此供！
因为我两手空空，缺乏福德，也没有其他资财；请以你伟大的力量利益摄受我。
Having no merit I am destitute and I have no other gifts to offer. O Protectors, you who think of helping others. By your power accept these for my sake.
(八)
愿以吾身与吾心，恒献诸佛与佛子！
祈诸胜士哀纳受！我愿恭敬为尊仆！
诸佛和他们的菩萨佛子们–愿我生生世世把自己奉献给你们。请至尊的大勇者完全摄受我，我将完全奉献自己为你的侍从。
Eternally shall I offer all my bodies to the Conquerors and their Sons. Please accept me, you Supreme Heroes. Respectfully shall I be your subject.
(九)
既已全为尊摄受，化利有情无惧畏，
过去罪业悉远离，未来众罪不复作！
倘若你摄受我的话，我将无畏惧地利益一切众生。我将远离过去的恶业4，从今开始永不再作恶。
Through being completely under your care I shall benefit all wish no fears of conditioned existence; I shall perfectly transcend my previous evils and in the future shall commit no more.
(十)
宝光明柱甚适悦，珠盖庄严频闪烁，
水晶清净复光明，种种妙堂香浴作。
一间洋溢着香味的清净浴室，地面铺满了水晶，四枝支柱镶满宝石，天空上挂着珍宝珠帘，发光的宝石耀眼光华。
To very sweetly scented bathing chambers with brilliantly sparkling crystal floors and exquisite pillars ablaze with gems, having canopies above aglow with pearls.
(十一)
陈设诸多大宝瓶，盛满悦意妙香水，
我当赞咏献歌乐，洗浴如来无垢身！
我准备了诸多青金，宝瓶盛满触体生悦的香味净水，沐浴诸圣众，内中盛载清香甜美净水，满个浴室不停奏出悦意的乐曲。
I beseech the Tathāgatas and their Sons to come and bathe their bodies from many jeweled vase filled with waters scented and enticing, to the accompaniment of music and song.
(十二)
妙香所熏极清净，无比浴巾拭其身，
拭已于彼复献上，香极最胜上妙衣。
我以极上质料之布幔，及以无比芳香毛巾擦干之，献上这些悉心漂染色彩极精致之布幔。
Let me dry their bodies with incomparable cloths clean and well-anointed with scent, and then may I present these Holy Beings with fragrant garments of suitable colors.
(十三)
亦以柔软妙天衣，百种最胜庄严物，
供养普贤阿逸多5，文殊圣众观世音。
多种配上百款美丽装饰的轻盈衣服，我将献给圣者普贤、弥勒、文殊、观音菩萨及眷属。
I adorn with manifold ornaments and various raiments fine and smooth, the Āryas Samantabhadra, Manjughosa Avalokiteshvara and all the others.
(十四)
香气遍满三千界，以此妙香涂敷彼；
犹如拭净纯炼金6，闪闪发光诸佛身。
我以芳香遍满三千大千世界的香熏，敷抹在犹如耀目纯金般闪烁光芒的诸佛身上。
Just like polishing pure, refined gold do I anoint the Buddhas’ forms that blaze with light with the choicest perfumes whose fragrance permeates a thousand million worlds.
(十五)
于诸牟尼胜供处，以诸悦意香莲花、
曼陀罗花7青莲等，及妙花鬘为供养。
我以最殊胜的曼陀罗花、青莲花等，并供上各种美妙花鬘，以此礼敬一切最殊胜圣众。
And to the highest objects of giving I offer beautiful, well-arranged garlands, as well as enchanting, sweet smelling flowers, such as lily, jasmine and lotus blooms.
(十六)
于彼亦献最胜香，香气弥溢结香云；
于彼亦献诸神馐，并同种种妙饮食。
我更以最好的香，香气弥溢，结成香云。我复献上种种色香味俱佳的饮食和神馐。
Also I send forth clouds of incense whose sweet aroma steals away the mind, as well as celestial delicacies including a variety of foods and drinks.
(十七)
亦将献上金莲花，齐整罗列珍宝灯；
于彼香敷地面上，点点散布悦意花。
我献上珍宝灯，并整齐排列于金莲花上；我把可爱悦意芳香花瓣遍洒于地上。
I offer them jeweled lamps arranged on golden lotus buds; upon land sprinkled with scented water do I scatter delicate flower petals.
(十八)
广大宫殿扬赞歌，四门宝光珠帘卷；
彼等无量空中饰，亦献性具大悲主。
无限广大的宫殿中洋溢着悦耳歌乐，悬垂着的珍珠帘闪耀着亮丽的光泽，这些无数的空中妙饰，也要献给具足大悲的怙主。
To those who have the nature of compassion I offer palaces resounding with melodious hymns, exquisitely illuminated by hanging pearls and gems that adorn the infinities of space.
(十九)
金柄撑展珍宝伞，周边缀以悦意饰；
形妙华丽极庄严，罗列张展献诸佛。
金柄撑起珍贵的宝伞，边缘点缀着令人喜悦的饰物，外观极为庄严，形态殊妙，我也要经常撑起这种宝伞供养诸佛。
Eternally shall I offer to all the Buddhas jeweled umbrellas with golden handles and exquisite ornaments embellishing the rims, standing erect, their shapes beautiful to behold.
(二十)
别此亦献供，悦耳美歌乐；
愿息有情苦，乐云常住留！
此外，我也要奏响最美妙的音乐，来供养诸佛，愿悦耳的音乐交响成乐云，纾缓众生的一切痛苦，长久地在诸佛圣众前留驻。
And in addition may a mass of offerings resounding with sweet and pleasing music, like clouds that appease the misery of all, each remain for as long as necessary.
(二十一)
愿珍宝花等8，如雨续降淋；
一切妙法宝9，灵塔佛身前。
愿珍宝、花鬘等供物如雨无间断地降下，落到无上正法法宝灵塔和佛像上面。
And may a continuous rain of flowers and precious gems descend upon the reliquaries and the statues, and upon all the jewels of Dharma.
(二十二)
犹如妙吉祥10，昔日供大觉11，
吾亦如是供，如来诸佛子。
犹如文殊、普贤等已得自在的菩萨，往昔以遍满虚空之妙供呈献诸佛，我亦如是随喜供养如来、怙主及诸佛子。
In the same way as Manjughosa and others have made offerings to the Conquerors, similarly do I bestow gifts upon the Tathāgatas, the Protectors, their Sons and all.
(二十三)
我以海潮音，赞佛功德海，
愿妙赞歌云，飘临彼等前。
我以如海潮乐声之诗词，赞叹诸佛功德海。愿此云海和谐赞美佛曲，如是降临圣众前。
I glorify the Oceans of Excellence with limitless verses of harmonious praise; may these clouds of gentle eulogy constantly ascend to their presence.
(二十四)
化身微尘数，匍伏我顶礼。
三世一切佛，正法最胜僧。
我幻化出微尘数的身体，五体投地，顶礼三世一切佛、正法和最殊胜的僧宝。
With bodies as numerous as all the atoms within the universe, I prostrate to all Buddhas of the three times, the Dharma and the supreme community.
(二十五)
敬礼佛灵塔12，菩提心根本，
亦礼戒胜者13，堪布阿阇黎。
顶礼佛陀的灵塔、佛迹圣地，顶礼具殊胜净戒者，所有法师与及阿阇黎。
Likewise I prostrate to all reliquaries, to the praiseworthy adepts, to all learned abbots and masters and to all the noble practitioners.
(二十六)
乃至菩提藏14，皈依诸佛陀，
亦依正法宝，菩萨诸圣众。
直至证得无上正觉之前，我生生世世皈依诸佛，皈依正法，皈依菩萨诸圣众。
I seek refuge in all Buddhas until I possess the essence of Awakening, likewise I seek refuge in Dharma and in the assembly of Bodhisattvas.
(二十七)
我于十方佛，及具菩提心，
大悲诸圣众，合掌如是白：
我向十方诸佛，以及具有菩提心的大悲菩萨圣众，恭敬合掌，如是启白：
With folded hands I beseech the Buddhas and Bodhisattvas who possess the great compassion and reside in all directions.
(二十八)
无始轮回起，此世或他生，
无知犯诸罪，或劝他作恶；
从无始轮回以来，我这无知的罪人，无论是自作或教他人所作的一切罪恶；
Throughout beginningless cyclic existence in this life and in others, unknowingly I committed evil deeds and ordered them to be done (by others).
(二十九)
或因痴所牵，随喜彼所为，
见此罪过已，对佛诚忏悔。
以及任何因愚痴而随喜的恶业，因而伤害了自己–对此等过犯我忏罪，希望以此悔过获赦宥。
Overwhelmed by the deceptions of ignorance I rejoiced in what was done, but now seeing these mistakes from my heart I declare them to the Buddhas.
(三十)
惑催身语意，于亲及三宝，
师长或余人，造作诸伤害。
因身、语、意三门不敬三宝、父母或善知识，曾经造作之过犯，
Whatever harmful acts of body, speech and mind I have done in a disturbed mental state, towards the three jewels of refuge, my parents, my spiritual masters and others.
(三十一)
因昔犯众过，今成有罪人，
一切难恕罪，佛前悉忏悔。
及一切所造过的过犯而导致的污染，罪人我今向怙主发露忏悔一切过错。
And all the grave wrongs done by me, so thoroughly evil and polluted but an abundance of faults, I openly declare to the Guides of the World.
(三十二)
罪业未净前，吾身或先亡；
云何脱此罪，故祈速救护！
我又何以逃脱这些罪过呢？祈请迅速救护我！愿我罪业未净前，死亡不要先降临现前。
But I may well perish before all my evils have been purified; so please protect me in such a way as will swiftly and surely free me from them.
(三十三)
死神不等待，罪净病未病，
来时如雷电，寿暂不足信。
死神是不能信任的，他不管你罪业是否已经清净，也不论你健康抑或有病，他就如同一个突如其来的雷电15，随时都会降临。人寿多么短暂，一点也不可依恃。
The untrustworthy Lord of Death waits not for things to be done or undone; whether I am sick or healthy. This fleeting lifespan is unstable.
(三十四)
因吾不了知：「死时舍一切。」
故为亲与仇，造种种罪业。
为了眷属和仇敌，我曾造作种种罪业，对此也不了知：「到我死亡时，我将离开他们所有人。」
Leaving all I must depart alone. But through not having understood this I committed various kinds of evil for the sake of my friends and foes.
(三十五)
仇敌化虚无，诸亲亦湮灭，
吾身必死亡，一切终归无。
无论是眷属或仇敌，无人能留下来，我也必死无疑，一切终归于空无。
My foes will become nothing. My friends will become nothing. I too will become nothing. Likewise all will become nothing.
(三十六)
人生如梦幻，无论何事物，
受已成念境，往事不复见。
一切曾经验过的，只会变成记忆，就如梦境一样；一切都会变成过去，永远不能再复见。
Just like a dream experience, whatever things I enjoy will become a memory. Whatever has passed will not be seen again.
(三十七)
复次于此生，亲仇半已逝；
为彼所造罪，历历在目前。
就算是在此生，我已目睹很多朋友和仇敌去世，可是我为了他们而造的恶业，现今仍历历印在自己脑海中。
Even within this brief life, many friends and foes have passed. But whatever unbearable evil I committed for them remains ahead of me.
(三十八)
因吾不甚解：命终如是骤，
故起贪瞋痴，造作诸罪业。
我不知道自己的生命原来是这样的短暂，所以才因贪瞋痴而处处犯恶业。
Thereby, through not having realized that I shall suddenly vanish, I committed so much evil out of ignorance, lust and bate.
(三十九)
昼夜不暂留，此生恒衰减，
额外无复增，吾命岂不亡？
生命于昼夜间无有止息地消逝，没有东西能令它增添。我可以不死去吗？
Remaining neither day nor night, life is always slipping by and never getting any longer. Why will death not come to one like me?
(四十)
临终弥留际，众亲虽围绕，
命绝诸苦痛，唯吾一人受。
虽然躺在床上，亲人在床边照料自己，但命终气绝时，四大分解之痛苦，唯有自己一人默默承受。
While I am lying in bed, although surrounded by my friends and relatives, the feeling of life being severed will be experienced by myself alone.
(四十一)
魔使来执时，亲朋有何益？
唯福能救护，然我未曾修。
临终受死魔的牵缠，亲友于我有何用？此时就只有福德才能保护我，可是我生前却从未积集。
When seized by the messengers of death, what benefit will friends and relatives afford? My merit alone shall protect me then, but upon that I have never relied.
(四十二)
(怙主！) 放逸吾未知；死亡如是怖；
故为无常身，亲造诸多罪。
怙主啊！我是如此的懒散，也未曾知晓死亡是这样的险峻，故此才于此无常之身，生起贪执，造作种种恶业。
O protectors! I, so unconcerned, unaware of such terror as this, accumulated a great deal of evil for the sake of this transient life.
(四十三)
若今赴刑场，罪犯犹惊怖，
口干眼凸出，形貌异故昔。
假如现在被押赴刑场去，罪犯惊恐万分，因害怕而口干舌燥，双眼凸出，形貌大大异于平时16。
Petrified is the person today being led to a torture chamber. With dry mouth and dreadful sunken eyes, his entire appearance is transfigured.
(四十四)
何况形恐怖，魔使所执持，
大怖忧苦缠，苦极不待言。
更何况受魔使可怕和摧毁的目光凝视，内心遭受害怕死亡之忧苦的折磨，那种极端的痛苦就更难以言说了。
What need to mention the tremendous despair when stricken with the disease of great panic, being clasped by the physical forms, of the frightful messengers of death?
(四十五)
谁能善护我，离此大怖畏？
睁大凸怖眼，四方寻救护。
以睁大凸出而充满恐惧的眼睛，我向四方寻救护。哪位善士能保护我，救我离开这大怖畏？
“Who can afford me real protection from this great horror?” With terrified, bulging eyes agape I shall search the four quarters for refuge.
(四十六)
四方遍寻觅，无依心懊丧，
彼处若无依，惶惶何所从？
四方寻求无护处，我心再度堕进迷惑恐怖。于此大怖畏境中，我应如何是好呢？
But seeing no refuge there I shall become enveloped in gloom. If there should be no protection there, then what shall I be able to do?
(四十七)
佛为众怙主，慈悲勤护生，
力能除众惧，故我今皈依。
佛是一切众生的保护者，心怀慈悲，努力救护一切众生，佛的大威德力能消除众生所有的恐惧，所以从现在开始，我要皈依佛陀。
Therefore I now seek refuge in the Buddhas who protect the world, who strive to shelter all that lives and with great strength eradicate all fear.
(四十八)
如是亦皈依，能除轮回怖，
我佛所悟法，及菩萨圣众。
同样，我也要皈依释尊所亲证能解除轮回怖畏的无上妙法，以及所有菩萨圣众。
Likewise I purely seek refuge in the Dharma they have realized that clears away the fears of cyclic existence, and also in the assembly of Bodhisattvas.
(四十九)
因怖惊颤栗，将身奉普贤，
亦复以此身，敬献文殊尊。
死亡的恐怖使我惊惶和颤憟，为了摆脱这种怖畏，我要将自身奉献给普贤菩萨，也要将此身体供献给文殊师利菩萨。
I, trembling with fear, offer myself to Samantabhadra; to Manjughosa also I make a gift of my body.
(五十)
哀号力呼求：不昧大悲行，
慈尊观世音，救赎罪人我！
我要哀戚地大力呼求观世音菩萨，大悲功德满溢的怙主，愿他保护我这个大罪人。
To the Protector Ārya Avalokiteshvara who infallibly acts with compassion, I utter a mournful cry, “Please protect this evil-doer!”
(五十一)
复于虚空藏，及地藏王等；
一切大悲尊，由衷祈救护！
为觅得救护，我诚心诚意祈请圣虚空藏、地藏菩萨，及一切大悲的圣者。
In my search for refuge I cry from my heart for Ākāśagarbha, Ksitigarbha and all the Compassionate Protectors.
(五十二)
皈依金刚手，怀瞋阎魔使，
见彼心畏惧，四方速逃逸。
我向金刚手敬顶礼，我亦要皈依金刚手菩萨，那个心怀瞋恨的阎魔使者17见到了非常害怕，吓得向四方逃跑。
And I seek refuge in Vajrapāni, upon the sight of whom all harmful beings such as the messengers of death flee in terror to the four quarters.
(五十三)
昔违尊圣教，今生大忧惧。
愿以皈命尊，求速除怖畏！
过去曾忽视你的教言，如今面对怖畏之境，我向你皈依；请迅速解除我的恐惧吧！
Previously I transgressed your advice, but now upon seeing this great fear I go to you for refuge. By doing so may this fear be swiftly cleared away.
(五十四)
若惧寻常疾，尚须遵医嘱，
何况贪等患，宿疾恒缠身。
就算是因普通的疾病感到惊怕，尚且也要遵照医生的指示，更何况是长久地罹患百种烦恼病的人，应该依教奉行，就更不消多说了。
If I need to comply with a doctor’s advice when frightened by a common illness, then how much more so when perpetually diseased by the manifold evils of desire and so forth?
(五十五)
一瞋若能毁，瞻部一切人，
疗惑诸药方，若遍寻不得。
一种烦恼已经足以毁灭南瞻部洲所有人，而且任何地方也找不到疗药。18
And if all people dwelling on this earth can be overcome by just one of these, and if no other medicine to cure them is to be found elsewhere in the universe.
(五十六)
医王一切智，拔苦诸圣教，
知已若不行，极痴应诃责！
遍知医王能医一切苦，如我不依其教示而行，我乃极度愚痴的人，况且亦应心生惭愧。
Then the intention not to act in accordance with the advice of the All-Knowing Physicians that can uproot every misery, is extremely bewildered and worthy of scorn.
(五十七)
若遇寻常险，犹须慎防护，
况堕千由旬，长劫险难处。
站在小小崖边经已要极专注，身处千由旬高悬崖19须多少倍的防护呢？
If I need to be careful near a small, ordinary precipice, then how much more so near the one of long duration that drops for a thousand miles.
(五十八)
或思今不死，安逸此非理，
吾生终归尽，死期必降临。
心想：「死亡今天不会降临我身上」，因而处于放逸的状态；这是不恰当的做法。生命终有一天消逝，这是难以避免的。
It is inappropriate to enjoy myself thinking that today alone I shall not die, for inevitable the time will come when I shall become nothing.
(五十九)
谁赐我无惧？云何定脱苦？
倘若必死亡，为何今安逸？
谁能赐我无畏无惧怕？我能怎样逃避它？我定必会死亡，为何心仍然放逸？
Who can grant me fearlessness? How can I be surely freed from this? If I shall inevitably become nothing, how can I relax and enjoy myself?
(六十)
除忆昔经历，今吾复何余？
然因执着彼，屡违上师教。
一切消逝的经历，今于我有何价值？然而我仍存贪执，且更忽视上师之劝诫。
What remains with me now from the terminated experiences of the past? But through my great attachment to them I have been going against my spiritual master’s advice.
(六十一)
此生若须舍，亲友亦如是，
独行无定所，何须结亲仇？
对于亲眷友人、世俗生活我已舍，独自一人上路，漂泊无固定的居所，分别友人或敌人有何用？
Having departed from this life and from all my friends and relatives, if all alone I must go elsewhere what is the use of making friends and enemies?
(六十二)
不善生诸苦，云何得脱除？
故吾当一心，日夜思除苦。
从往昔的不善业引出现今的痛苦，如是昼夜唯此想：「如何才能从其中解脱出来呢？」
How can I be surely freed from unwholesomeness, the source of misery? Continually night and day should I only consider this.
(六十三)
吾因无明痴，犯诸自性罪20，
或佛所制罪，如是众过罪。
因为我愚痴，造作种种自性罪，或佛陀所制的戒罪，以及其他种种的罪业过患。
Whatever has been done by me through ignorance and unknowing, be it the breaking of a vow or a deed by nature wrong.
(六十四)
合掌怙主前，以畏罪苦心，
再三礼诸佛，忏除一切罪。
现在我以畏惧受苦报的心情，站于诸怙主前，恭敬合掌复顶礼，忏除从前一切所犯的罪过！
I humbly confess it all in the presence of the Protectors, with folded hands, prostrating myself again and again, my mind terrified by the misery (to come).
(六十五)
诸佛祈宽恕，往昔所造罪；
此既非善行，尔后誓不为！
祈请指引众生的诸佛，宽恕我从前所造一切罪业；既然这些都不是善行，从今以后，我一定不再造作。
I beseech all the Guides of the World to please accept my evils and wrongs. Since these are not good, in future I shall do them no more.
第二品完
第二讲完
注释
1 这处指须弥山(Mount Sumeru)。须弥山四周由四种珍宝构成，分别是青金石、白水晶、红宝石和黄金。
2 珍宝树：指南瞻部洲所生长的如意树，由三十三天人福业所成，能满足有情一切愿望。
3 梵本与藏本次序有别，今依梵本。
4 梵文pāpa，在汉译中有多种意义：例如恶、不善、罪、罪恶、罪业、重罪、苦、灾厄、恶趣、恶业、不善业、诸恶行处、诸过失处。
5 梵本有阿逸多(Ajita，汉译无能胜)，指的是弥勒菩萨(Maitreya)。
6 古印度以十六炼最纯净黄金造佛像圣颜，并以红花香水沉香涂敷圣像。
7 曼陀罗花是生长在天界的花。
8 等是指白檀油、香粉和衣服。
9 指十二分教，分别是契经、应颂、记别、讽颂、自说、因缘、譬喻、本事、本生、方广、希法和论议。
10 指世间怙主，十地中主要的菩萨，例如文殊、普贤、弥勒。
11 如来十号之一，梵文Jina，译为大觉或胜者。
12 这里是指有舍利或没有舍利的塔(caitya)，和世尊出生、成道、说法和涅槃四处所依圣地。
13 戒胜者(praiseworthy adepts)：是指显现在家形象而修证成就的瑜伽士，他们净除了一切烦恼垢染，得到胜义之解脱戒体，身份虽是居士，但实际上已证得无上境界，菩萨也应该顶礼他们。
14「乃至菩提藏」是指守护皈依戒的戒条；即是说当佛子一旦皈依，便不违犯其戒条。
15 藏本作「这善变的死神是不会管你罪业是否清净，随时都会降临，无论是否生病或健康的人，都不能依恃这期短暂的生命。」
Tibetan,“This capricious Lord of Death does not wait for things done and left undone. No one, neither the ill nor the healthy, can depend on this transient life.”
16 梵文本作：「你将对世界有截然不同的看法(one sees the world differently)。」
17 这里包括了罗剎和药叉。
18 注释引了一个本生故事。当世尊转生为莲花国王时，南瞻部洲发生了一场严重的瘟疫，死了许多人。国民都期望大悲国王能为他们解除病苦，向莲花国王禀明后，菩萨便发大悲心去问医生有何方法消除瘟疫。医生说除了如河达鱼的肉可医治外，别无他法。于是菩萨以大悲心祝愿死后立刻转生成如河达鱼，迅即从皇宫跳下，实现了他的菩提心，为国民摆脱疾病恢复了健康。
19 千由旬的悬崖比喻为无间地狱(Avici Hell)。
20 自性罪(prakrtyavadya)：包括了十不善业，例如杀、盗、淫、妄等，任何人犯了都成罪咎。佛所制的戒罪(prajñapty-avadya)：是受佛戒后，违背戒律而造下的罪业，例如比丘犯过午不吃饭的佛戒。
应用讨论问题
一)试述忏悔罪业品的主要内容。
二)怎样才是好好地供养三宝？
三)为什么发菩提心前要观修献供？观修献供有何作用？
四)以意缘或意幻供养的功德会跟实物供有差别吗？以意供养有条件限制吗？
五)以身供献三宝，你觉得有何意义？
六)藏传佛教各派都引用寂天论师沐浴偈，作为迎请圣尊、供养沐浴的启请。试依本章所载，详述沐浴供养的观想过程。
七)本文意幻供养诸佛菩萨有十二种，试分别列举。
八)简解「四力忏悔」的意义和内容。
九)何谓自性罪？何谓佛制罪？佛制罪在佛陀未制戒之前不是罪，在佛制规定后才变成罪业，那么佛岂不是罪业的促成者？萨迦班智达对此举了一个例：例如农民种田，受冰雹损毁，我们不能说：「如果农民没有存种庄稼，就不会有庄稼被毁，所以过错是农民造成。」同样，佛制定戒律，是让众生持守净戒，从而得生善趣及解脱，而众生没有认真持守戒律，过错是造罪的众生，而不是佛。例如出家人犯过午不吃饭，原因是没有好好修行，犯了佛制罪。而未入佛门者作过午后吃饭等行为，既非佛制罪，亦非自性罪。
