大方廣佛華嚴經隨疏演義鈔 78.17

78.17

From the commentary's "Next, giving rise to the ten kinds [of minds]" below: second, revealing the medicine capable of curing it. That [text] says: "Now wishing to repent, one should reverse this stream of transgressions and use ten kinds of minds to overturn and eradicate evil dharmas." First, upright faith in cause and effect is decisively and clearly established. Although karmic seeds remain for a long, long time without decay or destruction, never does one create them oneself and another receive the fruit; thoroughly discerning good and evil without giving rise to doubt—this is deep faith, which overturns and shatters the mind of the icchantika. "Second, having shame and reproaching oneself": the most degraded of transgressors has neither shame nor conscience, practicing the ways of beasts and casting aside the supreme adornment of pure white dharmas. Alas, unrestrained, creating these heavy sins! Heaven sees my hidden sins, therefore I feel shame before Heaven; humans see my manifest sins, therefore I feel conscience before humans. With this one overturns and shatters the shameless and conscienceless mind. "Third, dreading the evil destinies": human life is impermanent; once a single breath fails to return, one is gone forever for a thousand ages. The murky road stretches far and wide with no provisions; the bitter ocean is deeply extensive, where can a boat or raft be moored? Sages and worthies scold and cast one aside, leaving nothing to rely upon. As years slip away, the wind-knife is not lenient—how could one sit calmly awaiting anguish? For example, like a jackal that has lost its ears, tail, and teeth, feigning sleep hoping to escape, but suddenly hearing that its head is to be cut off, its heart is seized with great terror. Encountering birth, old age, and sickness is not yet urgent; the matter of death is not lenient, so how could one not be terrified? When the fearful mind arises, it is like walking on boiling water and fire; one has no leisure to covet the six sensory objects and five desires. Just as King Aśoka's younger brother sat on the royal throne aspiring to be a great emperor, but heard the caṇḍāla shake the bell every morning: one day is now over, in six days you shall die. Although he had the five desires, not a single thought of lust arose in the practitioner. Terror and suffering having arrived, repenting without begrudging life and limb, like the jackal facing certain death with nothing else in mind, like that prince terrified of the king. With this one overturns and shatters the mind that does not fear the evil destinies. Fourth, one must confess, "not concealing defects": bandit's poison and evil weeds must be eradicated swiftly; once roots are exposed and branches wither, the source and stream are drained away. If one conceals sins, one is a wicked person. The dhūta Kāśyapa required confession amidst the great assembly; the vaipulya [repentance] requires confession before a single person. As for other practices, one simply with a sincere mind seeks reform before a buddha image; like an ulcer in a secret place, if one conceals and ignores it without treating it, it leads to death. With this one overturns and shatters the mind that conceals sins. "Fifth, cutting off the continuous mind": having repented once, one never commits it again. If after repenting one commits it again, it is like the royal law where a first offense receives a light penalty, but if committed again, it is severe. Upon first entering the sanctuary, sins are easily extinguished; if committed again, they are difficult to remove. If one is able to vomit it out, how could one swallow it again? With this one overturns and shatters the mind that constantly ponders evil deeds. "Sixth, generating bodhicitta": formerly caring only for oneself while endangering others, distressing all objects, now one broadly gives rise to universal salvation, extending to the dharmadhātu to benefit others. With this one overturns and shatters the mind that gives rise to evil in all places. "Seventh, cultivating merit to make up for faults": formerly the three karmas created sins day and night without reckoning; now one ceaselessly spurs on good deeds of body, speech, and mind—if one does not move mountains, how can one fill up rivers and oceans? With this one overturns and shatters the mind that gives free rein to the three karmas. Eighth, safeguarding the true Dharma: formerly extinguishing one's own good and also extinguishing others' good, neither rejoicing in oneself nor rejoicing in others; now one safeguards all good and by skillful means expands it, not allowing it to be cut off. The Śrīmālā-sūtra says: "Safeguarding the true Dharma and accepting the true Dharma is foremost." This overturns and shatters the mind lacking sympathetic joy. Here the commentary merely says "rejoicing in others' good," adopting the gist to contrast with the above. "Ninth, mindfully recollecting the buddhas of the ten directions": formerly intimately consorting with bad friends and believing their words; now one mindfully recollects the buddhas of the ten directions, recollecting their peerless compassion as an unasked friend, recollecting their peerless wisdom as the great guide. This overturns and shatters the mind that complies with bad friends. "Tenth, contemplating the nature of sin as empty": thoroughly understanding that the minds of greed, anger, and ignorance are all gates to quiescence. Why is this? If greed and anger arise, where do they abide? Know that this greed and anger abide in false thoughts, false thoughts abide in inversion, inversion abides in the view of a body, the view of a body abides in the view of self, and the view of self has no place of abiding. Seeking a self throughout the ten directions, it cannot be found; my mind is naturally empty, and sin and merit have no master. Deeply penetrating the characteristics of sin and merit, one shines everywhere throughout the ten directions. Now this wisdom of emptiness accords with the mind, like when the sun rises and all the morning dew disappears. All minds are gates to quiescence, because one takes pleasure in quiescence. With this one overturns and shatters ignorance and dark confusion. These are the ten kinds of repentance, which accord with the path to nirvāṇa and go against the stream of birth and death, able to extinguish the faults of the four grave offenses and five heinous deeds. If one does not understand these ten minds and is completely ignorant of right and wrong, how could one repent? Even if one enters the sanctuary, it is vain ascetic practice and ultimately without great benefit. The Nirvāṇa [Sūtra] says: "If it is said that diligently cultivating ascetic practice is an immediate cause and condition for great nirvāṇa, there is no such thing." This is precisely the meaning. This is called removing and extinguishing heavy sins in the context of concrete repentance. In that *Zhiguān*, there is furthermore a distinct repentance. Seeing sins also has ten minds that overturn and shatter the former ten, but all are articulated in terms of contemplative practice. The general idea of separately passing through the ten minds—contemplating sins as empty in nature—agrees with the sūtra text below, so it cannot be cited in detail. Among those explanatory texts, this commentary does not treat them extensively, and the explanations of the sūtra below have already implicitly made use of them. Now I cite them all together to let their source be known, and also to distinguish between the host and guest words within the commentary. Regarding the commentary's "The preceding was in order of generating the minds": this is because it goes from subtle to manifest. Overturning and shattering, then, goes from coarse to subtle, meaning first generating the faithful mind, next giving rise to shame and conscience, and so forth. Just as a soiled garment receives dirt, first subtle and then manifest; when washing it, one first removes the coarse dirt and afterwards eliminates the fine dirt. Regarding the statement, "Here, it is expressed in terms of superior and inferior": this means that bodhi is supreme, and so forth.