摩訶止觀 4

English (machine translation) 4

Language: English

4.1

Spoken by Great Master Zhizhe of Tiantai under the Sui

Sixth: Elucidating expedients. 'Expedient' (upāya) means skillfulness. Skillfully practicing, with a slight good root one is able to bring immeasurable practices to fruition and awaken understanding, entering the bodhisattva stages. The Mahāprajñāpāramitopadeśa says: 'Being able with small giving and small precepts to surpass śrāvakas and pratyekabuddhas'—this is precisely the meaning. Furthermore, 'expedient' means the harmonious coming together of numerous conditions; because it can harmonize and constitute a cause, it can also harmonize and grasp the fruit. The Pañcaviṃśatisāhasrikā says: 'The Tathāgata's body does not arise from a single cause or a single condition; it arises from immeasurable merits.' To reveal this skillful capacity, we therefore discuss expedients.

4.4

If based on the gradual, there are four kinds of expedients. Expedients each have the distant and the near. As the Abhidharma explains: the fivefold mind-stopping contemplations are distant, and the four wholesome roots are near. The expedients of the shared and distinctive can be understood by analogy. In the perfect teaching, because the stages of provisional designation, contemplation practice of the five ranks, and so forth, are still far from the true, they are called distant expedients; the purity of the six faculties, which is a semblance bordering on the true, is called a near expedient.

4.5

Now, prior to the five ranks, within the stage of provisional designation, we further discuss the distant and the near: the twenty-five dharmas are distant expedients; the ten kinds of objects are near expedients. Comprehensively encompassing both horizontal and vertical, fully possessing the ten contemplations, perfecting the stage of contemplation practice, able to give rise to the true and semblance—these are called near expedients. Now explaining the distant expedients, they are briefly five: first, fulfilling the five conditions; second, rebuking the five desires; third, abandoning the five hindrances; fourth, regulating the five matters; fifth, practicing the five dharmas.

4.6

Now, the Way does not operate in isolation; its propagation rests with people. When people propagate the superior Dharma, they rely on conditions to advance in the Way, which is why they must fulfill the five conditions. Once the power of conditions is fulfilled, they should sever various addictions and desires. When addictions and desires are screened off externally, they should purify their minds internally. When the mind is quiescent, they should regulate and test the five matters. Once the five matters are regulated, practicing the five dharmas they will surely arrive at the goal. For example, if a potter wishes to make vessels, he first chooses a good location without sand or salt, where grass and water are abundant and convenient, where a workshop can be set up. Next, he rests from other worldly affairs; if affairs are not tranquil, how could he achieve success? Even if external conditions are rested, if inside the body there is disease, how could he handle the work? Even if the body is healthy and strong, if the clay wheel is not attuned, he will not make vessels. Even if the above conditions are prepared, if he is not single-minded in his craft, leaving it idle without continuity, there will never be any accomplishment. The five conditions of calming and contemplation are also like this: the dependent body must rely on provisions, like that good location; rebuking and loathing dust-desires is like severing external conditions; abandoning the five hindrances is like curing internal illness; regulating the five matters is like learning the wheel and cord; practicing the five dharmas is like working without cessation.

4.7

If even shallow worldly matters do not coalesce without conditions, how much more so the supramundane way? If there were no preliminary lead-in, how could one easily ascend it? Therefore, passing through the twenty-five methods, one takes concrete matters as [the objects of] contemplation, attuning the coarse to enter the subtle, checking the scattered to make it tranquil; hence they are the remote expedients for calming and contemplation. Among these five methods, three categories are drawn from the Da zhidu lun, one from a Meditation Sūtra, and one was established by various meditation masters.

4.8

First, possessing the five conditions: 1. purity in keeping the precepts; 2. sufficiency of clothing and food; 3. dwelling in a tranquil and quiet place; 4. putting an end to all distracting involvements and duties; 5. finding a good spiritual friend (kalyāṇamitra). The Meditation Sūtra says: 'Although the four conditions may be fully possessed, guidance depends upon a good master.' Thus one uses these five methods as a ladder for entering the way; if one is missing, it obstructs the undertaking. An explanation of this is given in full in the Cidi chanmen.

4.9

Here, clarifying 'purity in keeping the precepts' comprises four points: first, listing the names of the precepts; second, clarifying keeping the precepts; third, clarifying breaking the precepts; fourth, clarifying purifying through repentance.

4.10

Regarding the listing of names, their sources in the sūtras and treatises are very numerous, but for now we rely on the Mahāprajñāpāramitopadeśa. There are ten kinds of precepts, namely: unblemished, unbroken, unpierced, unmixed, following the way, unattached, praised by the wise, autonomous, following concentration, and complete. These ten all take natural morality (prakṛti-śīla) as their root. The Da zhidu lun says: 'Natural morality is śīla. The eight kinds pertaining to body and speech refer to the three of the body and four of speech, with the addition of abstaining from intoxicating liquor; this is pure livelihood that guards the ground of intention.' It also says: 'The ten good paths of action are śīla. Even when no Buddha appears in the world, the world constantly has them; hence they are called "ancient precepts".' When no Buddha appears in the world, ordinary persons also cultivate the eight dhyānas; hence they are called 'ancient concentration'. The heterodox views of the tīrthikas, such as the sixty-two [views], like the milk medicine of the old physician, are called 'ancient wisdom'. The conventional view holds: 'There is no adventitious concentration; the undefiled merely guides the eight dhyānas.' Now I challenge this statement: then the undefiled should also merely guide the ten good paths of action! Since precepts and wisdom have adventitious phenomena, why should concentration alone lack them?

4.11

Now we take the three refuges, the five precepts, and the two hundred and fifty [precepts] as the root of adventitious precepts. As for the ten kinds of persons who obtain the precepts: as when the Buddha himself said, 'Welcome, monk!' and he naturally obtained the full ordination; as when Mahākāśyapa obtained the full ordination through the condition of his self-sworn vow; as when Ājñātakauṇḍinya received the full ordination by seeing the truths; as when the nun Mahāprajāpatī received the full ordination through the eight weighty rules (guru-dharma); as when the nun Dharmadinnā received the full ordination by sending a messenger; as when the novice Sudaya received the full ordination through doctrinal debate; as when the monk Yaśas and others received the full ordination by [the Buddha's call of] 'Welcome!'; as when Bhadrapāla received the full ordination through the three refuges; as in borderlands, where one receives the full ordination with five vinaya masters; and in the central land, where one receives the full ordination through ten persons with the single motion and three announcements (jñapti-caturtha-karman). These are the persons [receiving] the adventitious precepts. The fundamental pure dhyānas, when contemplated, trained, suffused, and cultivated, are adventitious concentration. The wisdom of the four truths is adventitious wisdom, which exists only when a Buddha appears.

4.12

Regarding natural morality, regardless of whether one has received [the precepts] or not, transgressing them is a transgression; regardless of whether one has received them or not, upholding them is good. If one has received the precepts, upholding them generates merit, and transgressing them incurs guilt. If one has not received them, there is no merit; if one has not received them, transgressing them incurs no [vinaya] guilt. For instance, in felling grass or killing an animal, the offense is the same; when confessed face-to-face, both offenses are extinguished. The Da zhidu lun explains: 'The offense of violating the unmanifest (avijñapti) is equally extinguished, yet the debt of life still remains.' Thus we know that the received precepts differ from natural morality. Therefore, when the Four-Part Vinaya asks about obstructive conditions, it says: 'Have you not committed an extreme offense?' An extreme offense is precisely an offense against nature. This offense obstructs the upāsaka precepts, how much more so the great precepts! If natural morality is pure, it is the root of the perfections of morality and the initial cause of liberation. Dependent on this natural morality, one obtains the unmanifest received precepts.

4.13

The Hīnayāna explains the meaning by taking unmanifest precept as the third category [neither form nor mind]; in the Mahāyāna, the Mahābherīhāraka-sūtra explains only form and mind, without a third category. Because mind is inexhaustible, the precepts are also inexhaustible. If discussed in terms of the precepts of restraint (saṃvara-śīla), the unmanifest is understandable. The 'unmanifest precept co-arising with concentration' arises together with concentration. Some say: 'It exists when entering concentration and is absent when emerging from concentration.' Others say: 'The unmanifest relies on concentration; as long as concentration is present it is not lost, but when concentration declines it fades away.' As for the 'unmanifest precept co-arising with the way', this unmanifest relies on the way; because the way is never lost, this precept is also never lost. The precepts co-arising with concentration and with the way are both spoken of under the name of 'precepts', and both take natural morality as their root. Thus the sūtra says: 'Relying on this precept, one can give rise to meditative concentration and to wisdom that extinguishes suffering.' This is the meaning.

4.14

Second, clarifying the keeping [of the precepts]: these ten kinds of precepts subsume all precepts.

4.15

The unblemished precept means upholding natural morality up to the four grave offenses (pārājika), purely guarding them as one would cherish a bright pearl. If one violates them, one is like a vessel that is already broken and of no use; one is on the periphery of the Buddha's Dharma, not a śramaṇa son of the Śākya, and has lost the status of a monk; hence it is called 'blemished'.

4.16

The unbroken precept means upholding the thirteen [saṃghāvaśeṣa offenses] without any breakage or damage; hence it is called 'unbroken'. If one violates them, one is like a vessel that has cracked.

4.17

The unpierced precept means upholding the prāyaścittika and other offenses. If there is violation, one is like a vessel pierced and leaking, unable to receive the way; hence it is called 'pierced'.

4.18

The unmixed precept means upholding the precept co-arising with concentration. Even though one maintains the rules of restraint, if one thinks of matters that break the precepts, it is called 'mixed'; when concentration-co-arising holds the mind, thoughts of desire do not arise; hence it is called 'unmixed'. As the Great Sūtra says: 'Even though one does not unite bodily with that woman, yet one speaks and jokes with her, hears the sound of bracelets outside the wall, or sees men and women chasing each other, these all defile the pure precepts.' The Daśabhūmika-vibhāṣā says: 'Even though one restrains the act itself, yet causes a woman to wash, wipe, and massage oneself, speaks to and looks at her with an染心 [infatuated mind], or limits keeping the precepts to a certain number of days, or hopes for future wealth and joy and licentious ease in heaven—all these are called impure.' If one upholds the unmixed precept, one is entirely free of such thoughts.

4.19

The precept following the way accords with the truth and principle, and can destroy the delusions of view. The unattached precept means seeing the true and becoming a noble one, without any attachment to the delusions of thought. Through these two precepts, keeping the precepts is treated in terms of the ultimate truth.

4.20

The precept praised by the wise and the autonomous precept concern the bodhisattva's transforming others, being praised by the Buddhas, and attaining autonomy within the world; this is discussing keeping the precepts in terms of conventional truth.

4.21

The two precepts of following concentration and being complete mean following the Śūraṅgama-samādhi: without rising from the cessation-absorption, one manifests all deportments, displays the images of the ten dharmadhātus, and guides and benefits sentient beings. Although deportments arise and move, one is spontaneously and constantly tranquil; hence it is called the 'precept falling into concentration'. The preceding precepts are preventive rules of restraint, and hence are called 'incomplete'; the precept of the middle way lacks no precept, and hence is called 'complete'. This is upholding the precept of the middle way, the supreme ultimate truth. Using the wisdom of the middle way, one ubiquitously enters all phenomena; hence the sūtra says: 'Śikṣā.' Śikṣā means 'the Mahāyāna precepts'.

4.22

The five-branch precepts and the ten kinds of precepts explained in the Nirvāṇa Sūtra are roughly identical in import. Even if other sūtras and treatises further clarify the forms of the precepts, they ultimately do not go beyond these ten headings.

4.23

Grouping the first three kinds of precepts together, they are called 'precepts of restraint'. Holding to the good and guarding against evil, from the initial root up to the unpierced, completely pure down to the finest hair, they are collectively named the precepts of restraint. Ordinary persons with scattered minds are all able to uphold this precept.

4.24

Next, the single unmixed precept: the factor of concentration holds the mind so that the mind does not move erratically, while body and speech are also tranquil, and the three karmas are bright and clear as a mirror; this is the precept co-arising with concentration. When entering concentration, one is spontaneously unmixed; when emerging from concentration, body and speech are pliant, and also unmixed. An ordinary person who enters concentration is able to uphold it.

4.25

The precept following the way is upheld when one at the first fruit sees the truths, manifests the true, and becomes a noble one; it is upheld by noble ones and cannot be upheld by ordinary persons.

4.26

The unattached precept is upheld by persons of the third fruit, and is not upheld even by those of the first fruit.

4.27

The praised-by-the-wise and autonomous precepts must be upheld by bodhisattvas to benefit others, and thus are not upheld by the two vehicles.

4.28

The following-concentration and complete precepts are upheld by those of great faculties, and cannot be upheld by bodhisattvas of the six perfections or the shared teaching, how much less by ordinary persons and the two vehicles? The preceding classification of stages as higher or lower differs according to concrete practice and doctrinal meaning.

4.29

Regarding the discussion of upholding the precepts through the contemplation of principle and contemplation of the mind, one can fully uphold the above ten precepts. First, we group the ten precepts into four meanings: the first four precepts are merely phenomena produced by causes and conditions, serving comprehensively as the objects of contemplation; the next two precepts consist in contemplating that phenomena produced by causes and conditions are identical with emptiness—upholding the precepts through the contemplation of emptiness; the next two precepts consist in contemplating that causes and conditions are identical with the provisional—upholding the precepts through the contemplation of the provisional; the final two precepts consist in contemplating that phenomena produced by causes and conditions are identical with the middle—upholding the precepts through the contemplation of the middle.

4.30

What is meant by 'contemplating the mind as a phenomenon produced by causes and conditions'? If one contemplates that a single thought-moment arises from evil conditions, it can destroy the root precepts and even the unmixed precept; being contrary to the good, it is called evil. Now, by using a mind of wholesome compliance to guard against and halt the evil mind, one can bring the root precepts up to the unmixed precept to wholesome, compliant fulfillment without breakage or damage; hence it is called a wholesome mind, termed 'guarding and halting'. Once the evil mind is halted, body and speech are likewise. Guarding against is calming the good; complying is practicing the good. Practicing the good is contemplation; calming the good is calming. This is called 'contemplating the mind produced by causes and conditions to uphold the four kinds of precepts'.

4.31

Next, 'contemplating that the mind produced by good and evil causes and conditions is identical with emptiness': as the Vajracchedikā-prajñāpāramitā says: 'If one perceives the characteristic of a dharma, this is called clinging to self, person, sentient being, or soul. If one perceives the characteristic of a non-dharma, one also clings to self, person, sentient being, or soul. Not perceiving the characteristic of a dharma and not perceiving the characteristic of a non-dharma, as in the raft simile: if even dharmas should be abandoned, how much more so non-dharmas?' Thus we know that both dharmas and non-dharmas are empty and tranquil; only then is it called upholding the precepts. Now, what is called 'dharma' refers merely to the two minds of good and evil, the provisional and real dharmas. If one perceives that there are provisional designations of good and evil, this is clinging to self, person, sentient being, or soul; if one perceives real dharmas of good and evil, this is also clinging to self, person, sentient being, or soul. What is called 'characteristic of a non-dharma': if one perceives that the provisional designations of good and evil are non-existent, this is also clinging to self, person, sentient being, or soul; if one perceives that the real dharmas of good and evil are non-existent, one also clings to self, person, sentient being, or soul.

4.32

Why is this? Because views arise based on non-existence, one should not cling; even arising views based on neither existence nor non-existence are all called clinging to self, person, sentient being, or soul. One contemplates such dharmas and non-dharmas as being entirely identical with emptiness. By means of this contemplation, one can comply with the undefiled and guard against existence and non-existence—the sixty-two views; hence it is called the 'precept following the way'. If one repeatedly reflects on this contemplation until one's thinking is fully matured, encountering conditions and confronting objects, all sights and sounds are entirely identical with emptiness; this is called the 'unattached precept'. Guarding against the delusions of thought and wholesomely complying with the ultimate truth, this is called 'contemplating that the mind of causes and conditions is identical with emptiness to uphold the two kinds of precepts'.

4.33

Next, regarding "contemplating that the mind of conditioned arising is identical to the provisional": one knows that mind is non-mind and phenomena are also non-phenomena, yet does not remain permanently stagnant in non-mind and non-phenomena. Through the skillful means of the knowledge of the paths, in the midst of nonexistence one establishes mind and establishes phenomena, extracting all mental factors to guide and benefit sentient beings; this is "praised by the wise." Although one extensively discriminates immeasurable mental phenomena, they are merely provisional names, possessing the mark of empty space; one gives rise to no attachment, and unbound by the marks of delusion, this is called "sovereignty." Such contemplation of the provisional wards off ignorance and accords well with mundane truth. Discussing calming in terms of warding off, and contemplation in terms of according, this is "upholding two kinds of precepts through contemplation of the provisional."

4.34

Next, regarding "contemplating that the mind born of conditioned arising is identical to the middle": one contemplates the mind-nature as ultimately tranquil and extinct; the mind is originally neither empty nor provisional. Because it is not provisional, it is not worldly; because it is not empty, it is not world-transcending. It is neither the phenomena of the worthy and holy, nor the phenomena of ordinary beings; the two extremes being tranquil is called the "mind-nature." Being able to contemplate in this way is called the "supreme concentration." When the mind resides in this concentration, it is the Śūraṅgama [samādhi]. Originally tranquil and unmoving, it doubly illuminates the two truths and manifests all deportments; in accord with such a concentration, none are not fully possessed. Contemplating the mind in this way wards off the various evils of ignorance concerning the two extremes and accords well with the principle of the one reality of the middle way. Discussing calming in terms of warding off, and contemplation in terms of according, this is called "upholding two kinds of precepts by being identical to the middle."

4.35

Therefore the Brahmajāla[-sūtra] says: "The precepts are called the Mahāyāna, called the light of the supreme truth, not blue, yellow, red, or white. The precepts are called filial obedience; filial obedience is called accord. Filial obedience is the good of stopping [evil]; accord is the good of performing [good]. Such precepts were recited by my original teacher, and I also recite them thus." One should know that the wondrous contemplation of the middle way is the correct essence of the precepts. It is highest-grade purity, the ultimate upholding of the precepts. The Ten Stages extensively explains: "If there is no self and nothing belonging to a self, far removed from all conceptual proliferations, and all is nonexistent, this is called supreme śīla." Therefore the Vimalakīrti[-nirdeśa] says: "The nature of sin is neither internal, nor external, nor in between the two. As it is with the mind, so it is with the defilement of sin. One who is able to understand thus is called well-liberated, called observing the Vinaya." This is precisely the meaning.

4.36

Furthermore, contemplating the mind to uphold the precepts is identical to the "five designations." Why is this? "Warding off and stopping" is the meaning of precept, and contemplation is also like this. The three contemplations are named that which can ward off; the three delusions are named that which is warded off. Such warding off and stopping pervades the dharmadhātu in meaning, not restricted to body and speech (and so forth).

4.37

Furthermore, Vinaya is called "extinction," extinguishing the various wrongs of body and speech; therefore now contemplating the mind is also called extinction. The contemplation that is identical to emptiness can extinguish the wrongs of [delusions of] view and thought; the contemplation that is identical to the provisional can extinguish the wrongs of dust-and-sand [delusions]; the contemplation that is identical to the middle can extinguish the wrongs of ignorance. Discussing extinction in this way, it everywhere extinguishes all wrongs of the dharmadhātu, not stopping at the seven avenues [of bodily and vocal karma]. Therefore the Vimalakīrti[-nirdeśa] says: "One should directly eliminate and extinguish it, and not disturb their minds." This is precisely the meaning.

4.38

Furthermore, prātimokṣa means "guaranteed attainment of liberation"; contemplating the mind is also like this. If one does not contemplate the principle of the three truths, liberation from the three delusions is not guaranteed; if one sees the three truths, liberation from the three delusions is guaranteed. Such liberation liberates throughout the dharmadhātu, not stopping merely at liberation from the three destinies and emerging from birth and death.

4.39

Furthermore, "recitation" means memorising and reciting by heart. Now contemplating the mind is also like this: the names of the three contemplations express the principle of the three truths, which is precisely their text. Knowing that names are non-names, one investigates the principle of truth with the mind; the contemplative method is continuous, constantly presenting itself naturally without generating false thoughts, which is called "recitation." Such recitation recites throughout the dharmadhātu, not stopping at eighty recitations.

4.40

Furthermore, "rule" (vinaya) means weighing the light and heavy, and discriminating offenses and non-offenses. Contemplating the mind is also like this, discriminating [delusions of] view and thought as coarse, evil, turbid, and heavy. Ignorance within the realm [of saṃsāra] is minor and light; adventitious dust of dust-and-sand arising transversally is again slightly heavy; the fundamental [ignorance] is subtle, as already explained above under the mind of bodhi. The three contemplations contemplating the three principles is non-offense; the three delusions obstructing the three principles is named an offense. The three medicines curing the three diseases: the appraisal is without error, not differing by a hairsbreadth.

4.41

Moreover, one knows that upholding the "phenomenal precepts" has three grades: the upper grade attains retribution in the heavens, the middle grade attains retribution as humans, and the lower grade attains retribution as asuras. Transgressing the upper falls from the heavens, transgressing the middle falls from humans, and transgressing the lower falls from asuras, entering the three evil destinies. The evil destinies also have three grades: the light enters the hungry ghost destiny, the middling enters the animal destiny, and the heavy enters the hell destiny. The middle grade also has many kinds: upper, middle, lower, and lowest of the low, which are the four continents. The upper grade also has many kinds: that is, the various heavens of the three realms, each having its rank.

4.42

Moreover, upholding the "principle precepts" of emptiness, the provisional, and the middle has three grades, each having upper, middle, and lower. The three grades of being identical to emptiness are: the lower grade is śrāvakas, the middle grade is pratyekabuddhas, and the upper grade is bodhisattvas of the shared teaching. If they regress, they lose them in turn. The three grades of being identical to the provisional are: the lower grade is bodhisattvas of the Tripiṭaka teaching, the middle grade is bodhisattvas emerging into the provisional of the shared teaching, and the upper grade is bodhisattvas of the distinctive teaching. The three grades of being identical to the middle are: the lower grade is bodhisattvas of the distinctive teaching, the middle grade is bodhisattvas of the perfect teaching, and the upper grade is the Buddha. Only the Buddha alone completely possesses pure precepts. Furthermore, the lower grade is the five ranks, the middle is the purification of the six sense faculties, and the upper is entering the first abode. This briefly determines their gradations with respect to contemplating the mind. Contemplating the mind of the middle way is precisely the dharmadhātu; the Mahāyāna completely encompasses all phenomena; this can be grasped through understanding and needs no further wordy text.

4.43

A private inquiry asks: The lower and middle three grades are all based on manifesting the genuine; why is the upper grade classified into three grades based on the genuine and the semblance?

4.44

Answer: The previous three paths were not yet unified, so they could be distinguished and discussed horizontally; since being identical to the middle is already blended, it is fitting to classify it vertically based on a single path. Moreover, one may also take the horizontal, where the distinctive receives the shared, the distinctive, and the perfect as three grades (and so forth). Discerning gain and loss, light and heavy in this way, everywhere evaluating the dharmadhātu, how could it be limited to boiling, burning, covering, and obstructing?

4.45

The five designations of contemplating the mind can be seen distinctly. If one is deferential and prudent in "phenomena," meticulously upholding the four [kinds of] precepts, yet one's mind harbors mixed thoughts, then the phenomenal is also not firm. It is like an unbaked earthen pot: encountering the evils of craving and views, it is immediately broken and ruined. If one can contemplate the mind and uphold the six kinds of precepts, with the contemplation of principle distinct and false thoughts unmoving, even if one encounters bad conditions, they remain firm and are not lost. When principle is already unmoving, phenomena naturally succeed. Therefore the Vimalakīrti[-nirdeśa] says: "One who is able to understand thus is called well-liberated, called observing the Vinaya." The primary meaning lies right here.

4.46

Third, explaining the marks of violating the precepts: destroying and eliminating pure precepts does not go beyond delusion, craving, and inverted views; these are the enemies of precepts, compared to two rākṣasas. The Great Sūtra says: "For example, a person carrying a buoyant float crosses the great ocean. At that time, in the ocean there is a rākṣasa who comes to beg for the float. At first he begs for the whole, and so on down to a minute particle of dust, but none at all is given." The practitioner is also like this: giving rise to the aspiration to maintain the precepts, vowing to cross the great ocean of birth and death, while the rākṣasas of craving and views beg for the float of precepts.

4.47

The craving-rākṣasa says, "I will cause you to attain peaceful and stable entry into nirvāṇa": this is calling the gratification of desire and pleasure nirvāṇa. Like the hungry getting food, like the poor getting treasure, or a monkey getting wine, one then attains peace and pleasure. Peace and pleasure is called nirvāṇa, enticing and deceiving the practitioner. If one turns along with craving and breaks the four grave offenses, this is completely abandoning the float; this is called the "mark of violation." If, though craving arises, one cannot abandon it completely, why is that? [The practitioner thinks:] "I now wish to cross the great ocean of birth and death; if śīla is impure, I will fall back into the three destinies, and neither dhyāna nor wisdom can arise." Having considered this, great terror arises, so one says: "You would rather kill me, for the float cannot be had." This is called the "mark of upholding." Craving arises again, seeking pleasure in touching; if one follows craving to touch, this is abandoning half the float; this is called the "mark of violation." The practitioner reflects again: "How could I surrender half of the prohibitive precepts? In terms of its retribution, there is the suffering of hell; in terms of the immediate present, there is the shameful penance and expulsion, which is deeply humiliating; how could I ruin the great matter like this?" Therefore, guarding and cherishing it, one does not follow craving desires; this is called the "mark of upholding." Craving arises again, begging for grave preliminaries. If one violates them, this is begging for a hand's width; further violating a prāyaścittika is begging for a finger's width; further violating a duṣkṛta is begging for a minute dust particle's width. Although a duṣkṛta is small, it opens the door of negligence; though a minute dust particle is not much, water will gradually enter, and one will drown in the sea and die. This is breaking the moral deportment precepts through a mind of craving. Greedily pursuing the five desires breaks the precepts concurrent with concentration. Deeply attached to birth and death, creating karma for existence, breaks the precepts identical to emptiness. Not putting an end to worldly ridicule and having no thought of protecting others breaks the precepts identical to the provisional. Not believing that the good of the precepts is equal to empty space, not believing that these precepts fully possess the Buddha-Dharma, and not believing that these precepts are ultimately pure breaks the middle way precepts. These examples can be understood (and so forth).

4.48

Next, the view-rākṣasa begging for the float: if one violates the precepts for wealth and sex, as explained before, everyone encountered is like this; this is called "evil that has already arisen"; in order to eliminate and sever it, one single-mindedly and diligently makes vigorous progress. If the mind of views is fierce and sharp, giving rise to sins and faults regarding the phenomena grasped, this is perverted understanding, called "evil that has not yet arisen"; in order to keep it from arising, one single-mindedly and diligently makes vigorous progress. Although this view has not yet arisen, if through cultivation one attains a little dhyāna and lacks good teachers and friends, one then gives rise to attached thoughts and brings about faults. When the Buddha was in the world, a monk attained the fourth dhyāna and thought it was the four fruits [of arhatship]. Approaching death, seeing the intermediate existence arise, he then slandered the Buddha, saying: "An arhat is not reborn; how am I now being reborn?" Ānanda asked the Buddha: "This person has passed away; where is he now reborn?" The Buddha said: "He has already fallen into hell." Although upholding the precepts and attaining defiled dhyāna, this too cannot be trusted. Even when the Buddha was in the world it was like this, how much more so for foolish people in the final age, whose sin and attachments are deep and heavy!

4.49

Therefore the Great Ākāśagarbha-sūtra says: "If one gives rise to evil views, it is named the third pārājika." What are evil views? Perhaps one attains an understanding of emptiness, brings forth a little wisdom, and, setting up one's own mind as teacher, claims to have verified the non-arising. The mind of views being already strong, it can destroy all phenomena: there is no Buddha and no sentient beings, and one denies worldly cause and effect and world-transcending cause and effect. The Lotus [Sūtra] says: "Or they eat human flesh, or again devour dogs." This is precisely the meaning. Breaking right view, majestic deportment, and pure livelihood, giving rise to an equal, non-discriminating view: what is sinful? What is non-sinful? If there is discrimination, discrimination is obstruction; obstruction is not the real. In the midst of greed and desire do not give rise to fearful obstruction; being without fearful obstruction is bodhi itself, claiming this is true and all else is falsehood. Furthermore, meeting an evil teacher who preaches evil teachings for them, the poison of views blazes even more, a demonic ghost enters the mind, and perverted understanding becomes even more extreme. Raving mad and inverted, there is nothing one will not do; the arrogance of views towers high, showing contempt for everything. Seeing those who practice good, one calls it having an attainment and tramples them like dirt; because of this view, the float is entirely lost. Even if it is not entirely lost, one reflects: "Though principle is like this, I have not yet been able to see it; how could I abandon it all at once? I cherish it and still will not give it away." The mind of views arises again: "All phenomena are empty; how could there be marks of touching or not touching, male or female, and so forth?" One then takes hold and embraces; this is called half gone; or the grave preliminaries, down to duṣkṛta. Claiming all phenomena are empty and tranquil, why use the confusion of phenomenal marks? When not even a minute dust particle is preserved, the mind of emptiness becomes ever more prevalent, like water gradually leaking in, with no obstruction and growing slicker, completely swallowing all precepts and vinaya, so the float sinks forever.

4.50

One must know that the mind of views is exceedingly terrifying! Why is that? If one asserts that the four major transgressions and their offenders are both empty, and that the five heinous sins are also empty, why not commit the heinous sins? Since the view of emptiness is so strong, there are also neither father nor mother. Whether in illicit intercourse or in murder, neither presents any obstacle. Since there is no obstacle, there should also be no obstacle regarding the king and the queen. To speak of their mind of views, they truly do not believe the king and queen exist; yet regarding themselves, they treasure their own bodies and cherish their own lives. If they were to violate the state's king, their bodies would be shattered and their lives ended. Such foolish emptiness does not empty their own bodies and lives: they cherish their own bodies and lives, and nor do they empty the king. Since they cannot empty themselves or the king, how can they deceive only their parents, disdain the Buddha's teachings, and claim that the four major transgressions and the five heinous sins are all empty? One must know that such a person cannot perceive their own fault of clinging to emptiness. If they cannot perceive what is near at hand, how much less what is far?

4.51

Since one repudiates the Buddha's restrictive precepts with malignant emptiness, this breaks the precept of restraint; the view of emptiness agitates the mind, breaking the precept concomitant with concentration; rigidly clinging to one's own view breaks the precept identical with emptiness; defiling others' wholesome minds breaks the precept identical with the provisional; not believing that the mind of views is equal to empty space—which is just the Buddha-Dharma's ultimate purity—breaks the precept identical with the middle. One must know that the perverted mind of emptiness is exceedingly terrifying! If one falls into this view, one will sink and drown forever; one will not even be able to attain [rebirth among] humans and gods or nirvāṇa, much less mahāparinirvāṇa. Therefore the treatise says: 'The Great Sage taught the Dharma of emptiness originally to cure being; if anyone clings to emptiness, the Buddhas cannot convert them.' Furthermore, a sūtra says: 'If one gives rise to a doubtful mind toward phenomena, it can crush defilements like Mount Sumeru; but if one resolutely forms a view, one cannot be converted.' The Wuxing jing says: 'Greed and desire are themselves the path.' Perversely grasping these words to verify [one's own] lack of obstruction, why does one not quote the Wuxing [jing]: 'One who craves and clings to the unhindered Dharma, that person is far removed from the Buddha; if anyone realizes emptiness, they will never break the precepts (and so forth)'? This is called 'the rākṣasa of the mind of views destroying the restrictive precepts.' Such is the general meaning (and so forth).

4.52

Furthermore, previously the text exclusively discussed observance, and next it exclusively discussed transgression; now it explains that the observance and transgression of the ten precepts are indeterminate. Broadly speaking, that which moves and delivers [beings] is called the 'vehicle'; hence there are the five vehicles, such as those of humans and gods. Broadly speaking, that which prevents and halts [offenses] is called the 'precept'; hence there are the precepts of restraint, those concomitant with concentration, and those concomitant with the path. In terms of their distinct senses, the three ranks of literal precepts are called 'precepts'; precepts belong to the contaminated, neither moving nor delivering. The three ranks of principle-based precepts are called the 'vehicle'; the vehicle belongs to the uncontaminated, capable of moving and delivering. In terms of this vehicle and precepts, four propositions are distinguished: first, both vehicle and precepts are urgent; second, the vehicle is urgent while the precepts are slack; third, the precepts are urgent while the vehicle is slack; fourth, both vehicle and precepts are slack.

4.53

First, as for both vehicle and precepts being urgent: just as in the characteristics of observance described earlier, the ten kinds are pure, without blemish in literal detail or principle, and contemplative reflection is continuous; thus one should attain the path in this very life. If one has not yet attained the path, this karma is the strongest; the strongest pulls first, and one will definitely ascend to a wholesome destination. If the precepts of restraint are urgent, one is pulled toward humans and gods of the desire realm; if the unadulterated precepts are urgent, one follows [one's attainment] of the dhyāna-brahma worlds. Among the three ranks of the principle-based vehicle, which vehicle is most urgent? If the three ranks of the vehicle identical with the middle are urgent, with a body among humans or gods one encounters Maitreya Buddha, hears the Huayan teaching, and attains the path as one of sharp faculties. If the upper rank of the vehicle of emerging into the provisional is urgent, with a body among humans or gods one encounters Maitreya Buddha, and at the Huayan assembly attains the path as one of dull faculties. If the upper or middle ranks of the vehicle of entering emptiness are urgent, with a body among humans or gods one encounters Maitreya Buddha, hears teachings such as the Vaipulya and Prajñā, and attains paths such as the three vehicles. If the lower rank of the vehicle of entering emptiness is urgent, with a body among humans or gods one encounters Maitreya Buddha, hears the Tripiṭaka sūtras, and attains the path. Attaining a body among humans or gods is the power of observing the literal precepts; seeing the Buddha and attaining the path is the power of cultivating contemplation of the vehicle. Observing both the literal and the principle is supreme among all practices; therefore one must not be slack.

4.54

Second, as for the precepts being slack while the vehicle is urgent: this person has meager virtue and heavy defilements, driven by afflictions; these literal precepts are all devoured and destroyed by the rākṣasa, yet they exclusively uphold the principle-based precepts, and their contemplative practice continues uninterrupted. As with the states of awareness discussed above, applying the mind within the six hindrances, Aṅgulimāla exemplifies its character. Because the literal precepts were slack, upon the end of life they fall into the three wretched destinies, undergoing retributive punishment. Among the vehicles, which vehicle is strongest? The strongest pulls first. If the vehicle of analyzing emptiness is strong, with a body in the three wretched paths one encounters Maitreya Buddha, hears the Tripiṭaka sūtras, and can then attain the path. If the vehicle identical with emptiness is urgent, with a body in the three wretched paths one encounters Maitreya Buddha, hears the Prajñā and Vaipulya, and attains the path. If the vehicle identical with the provisional is urgent, with a body in the three wretched paths one encounters Maitreya Buddha, hears the Huayan and other teachings, and attains the path as one of dull faculties. If the vehicle identical with the middle is urgent, with a body in the three wretched paths one encounters Maitreya Buddha, hears the Huayan Sūtra, and attains the path as one of sharp faculties. Therefore, when the Buddha expounded the various gradual and sudden sūtras, dragons, ghosts, animals, and beasts all assembled in the congregation—this is precisely what it means. Because one broke the literal precepts, one received a body in the three wretched realms; because one upheld contemplation of principle, one saw the Buddha and attained the path. The Mahāparinirvāṇa Sūtra says: 'One who is slack regarding the precepts is not called slack; one who is slack regarding the vehicle is truly called slack.' This refers precisely to this proposition.

4.55

Third, as for the precepts being urgent while the vehicle is slack: the literal precepts are strict and urgent, without violating even a fine hair; yet the three kinds of contemplative mind are not understood at all. Because the precepts are urgent, one is reborn among humans and gods, or follows [one's attainment] of the dhyāna-brahma worlds, indulging in the bliss of concentration. Although there is a Buddha in the world expounding the Dharma to deliver people, there is no benefit whatsoever to them; even if they happen to encounter him, they cannot awaken to understanding. Throughout the single kingdom of Cīnasthāna, they do not notice or know; among the three hundred million of Śrāvastī, they neither hear nor see. The gods who cling to pleasure and those born in places of difficulty do not come to listen and receive—this is the meaning here. For example, it is like a prisoner who uses wealth to seek [the help of] powerful people, extending the days and months in hope of receiving a pardon. It is just the same among humans and gods: one hopes for good spiritual friends to transform and guide one into cultivating the vehicle, so that one can then attain liberation. If one does not cultivate the vehicle among humans and gods, when the karmic retribution is exhausted, one falls back into the three wretched paths, and even if hundreds of thousands of Buddhas appear, one will never attain the path.

4.56

Fourth, as for both literal and principle being slack: as when all ten kinds are violated as described earlier, one falls forever into Niraya and loses the retribution of humans and gods; one's spiritual faculties are darkened and blocked with no prospect of attaining the path, turning and sinking without being delivered.

4.57

Practitioners should contemplate their own minds: between the two precepts of literal detail and principle, which precept is slack and which is urgent? Among the three ranks of the literal, which rank is strongest? Among the three ranks of principle, which rank is weaker? Knowing one's own depth and shallowness, one also recognizes future wholesome and unwholesome retributions. Once one knows oneself, one also knows others. Applying this contemplative mind, one also recognizes the purpose of the assemblies listed in the various sūtras, and one also recognizes the Tathāgata's adaptation to capacities, whether great or small. Therefore, in the Huayan [Sūtra], when ghosts and spirits all say that they 'abide in the teaching gate of inconceivable liberation,' this is the provisional coming to lead the real, enabling those who previously cultivated the urgent vehicle of the inconceivable to attain the path. The assembly listed in the Nirvāṇa [Sūtra] is also like this. If one examines this meaning in detail, widely traversing the urgency and slackness of the vehicle and precepts in the four teachings to discern their causes, and subsequently traversing the five flavors to clarify their fruits, all will be made distinct. In general, with such differences in causes and fruits, rising and sinking are not just one. How could one make the objection: 'If the principle-based precepts attain the path, what is the use of literal precepts?' Having the good fortune to receive the path among humans and gods, why deliberately suffer entering the three wretched paths?

4.58

Fourth, clarifying purification through repentance: transgressions in both literal detail and principle obstruct calming and contemplation, so that concentration and wisdom do not arise. How can one repent so that sins are extinguished and do not obstruct calming and contemplation?

4.59

If one commits a light transgression among literal matters, the vinaya texts all contain methods of repentance. If the method of repentance is accomplished, all are called pure; when the precepts are pure and obstacles are transformed, calming and contemplation easily become bright. If one commits a grave offense, one is a dead person in the Buddha-Dharma, and the Hīnayāna has no method of repentance. If one relies on the Mahāyāna, it allows repentance. This has been explained in the four kinds of samādhi above, and will be further clarified below.

4.60

Next, if the contemplation of principle is slightly biased and does not accord with the truth, if this person's clinging mind is weak and does not stubbornly fixate, merely by using the correct contemplative mind to break their attachment to views, with remorse and shame, bowing their head in self-reproach and urging their mind onto the correct track, their sinful obstacles can be extinguished, and they will be able to arouse calming and contemplation. If the views are heavy, one must again cultivate repentance within the contemplative mind, as will be explained below.

4.61

If one commits a grave sin among literal matters, relying on the four kinds of samādhi there are methods of repentance. The Samantabhadra Contemplation Sūtra says: 'Sitting upright and recollecting true reality is called the foremost repentance.' The Miaoshengding says: 'For the four major transgressions and five heinous sins, except for dhyāna-concentration, nothing else can save one.' The Vaipulya says: 'The three refuges, the five precepts, up to the two hundred and fifty precepts—if one repents like this and they are not restored to life, there is no such possibility.' The Qing Guanyin says: 'Even for those who break the brahma-conduct and commit the ten unwholesome deeds, washing away the filth, they are restored to purity.' Therefore we know that the Mahāyāna permits repenting of these sins. Sins arise from heavy conditions, and they can be counteracted by repenting with a profound mind. Without an earnest and profound mind, repentance in vain brings no benefit. If obstacles are not extinguished, calming and contemplation will not be bright. If a person presently gives rise to grave sins and repents with utmost earnestness, they are easily eradicated. Why is this? It is like being near when losing one's way; grave obstacles from the past are inevitably difficult to reverse, because the lost way is deep and distant.

First 61 of 196 passages. Read on

Linked texts (1)

摩訶止觀 — Classical Chinese