止觀輔行傳弘決 2.15

2.15

次半行半坐者，先釋方等，亦通四教。故彼經文聞三昧者結得道益，通於三乘及以四眾。經與今文意亦從別，唯為成圓，故意止觀但觀祕密。依此修行事儀未足，文中自指《百錄》等也。聊者，略也。「先求夢王」等者，如《法華疏》引「有五種夢：因疑心分別，學習并現事，非人來相語，因此五事夢。」此即非人來相語也。《列子》有六夢，謂正夢、萼夢、思夢、寤夢、懼夢等，此即正夢、思夢也。故《周禮》云「占六夢之吉凶」。方等云「佛告文殊：『為信男女廣說九十二億諸陀羅尼，一一陀羅尼復九十二億陀羅尼門。』佛告華聚：『勿妄宣傳，當以神明為證。何者？神明有十二夢王，見一王者乃可為說此陀羅尼。云何名為十二夢王？昔雷音比丘為九十二億魔之所揜蔽，生大苦惱，即發大聲稱於十方三世三寶。十方諸佛同發聲言：「誰能救此菩薩苦者？」有寶王如來重舉聲問諸菩薩，有華聚菩薩白佛言：「當以何法而往救之？」佛言：「當以摩訶袒持陀羅尼章句伏彼魔王。」華聚往彼調伏魔已，令諸魔受持此陀羅尼。諸魔各各脫衣供養已，至佛所白言：「我等十二大王當受持之。」華聚問：「何名十二？」乃說十二王名。』」至〈夢行品〉中明十二夢相「佛告文殊：『若求此法，教求十二夢王，若得見一，授七日法。一者若於夢中，得通飛行，旛蓋從後，是名袒荼羅相。二者若見形像塔廟、大眾聚會，是名斤提羅相。三者若見有神著淨潔衣、乘白色馬，是名茂持羅相。四者若見乘白象渡可，是名乾基羅相。五者若見乘駱駝上高大山，是名多林羅相。六者若見上高座轉般若，是名波林羅相。七者若見樹下升壇受戒，是名檀林羅相。八者若見鋪列佛像請僧設供，是名禪林羅相。九者若見生華樹入禪定，是名窮林羅相。十者若見大王帶劍遊行，是名迦林羅相。十一者若見王為浴身香坌淨衣，是名伽林羅相。十二者若見王夫人乘車入水見蛇，是名婆林羅相。先須發大勇猛精進，生難遭想，自傷傷他，如犯刑者從他求脫。如是念念歸求夢王，若不感者，雖行無益。應竭力破慳而修供養，世多直行終成無益。』」「於閑靜處」等者，應於僧藍、若蘭若處建立道場，若有事緣亦聽俗舍，謂俗人二眾。故經云「阿難白佛：『是人辭家，當作何言？』佛言：『語父母言：「我行陀羅尼典。父母若聽，我當出去。」如是作已心中默念：我欲捨婦兒家屬，行陀羅尼典。』阿難白佛：『父母等不許，當服何藥趣向道場？』佛言：『向於父母種種燒香勸喻三請。若不聽者，當於宅內默自思惟、誦此經典。若修行時，淨其舍內，燒香供養，一一如八道場入法。若能如是，於七日中觀音菩薩為其說法。若於夢中現其人前，與道場無異。若散亂心反墮三途，三途出為人奴婢。應當志心，後悔無益。若僧藍等處先有道場，更新嚴淨，依經方法。無者新營，壇外室內及以室外俱須香塗。』」故云「及室內外」。「作圓壇」等者，《禮》云「築土為之。」佛法準此，作蓮華形，故云「圓壇及彩畫」等。「五色旛」者，總舉五色，繡畫間色亦應無在。字應作旛，旛者旌旗之總名也。經中多作此旛，旛帤字耳。今佛法供具相狀似彼，故云旛耳。凡造旛法，切不得安佛菩薩像，旛是供具供於所供，如何復以形像為之？「海岸香」者，經云「海此岸栴檀之香」。「請二十四像」者，凡建道場應先嚴淨，然後請像。世人口云求道滅障，置道場時令愚童慢豎，猥服裸形，云將像來把來取來。以此觀之，可悲之甚。《涅槃》後分，阿難問佛：「佛滅度後如何供養？」佛言：「滅後供養像者，與在世無別。」故令供養福助正道，生善消障豈復過之。俗禮尚云「過尊之位必趨」，雖置道場，傲慢尊像，反招罪累，滅障良難，如向所引方等文是。「餚饌」者，餚如前解。饌者，《玉篇》云「陳飲食也，亦具食也。」「鞋屩」者，所著鞋也，道場內外各別置之。「七日長齋」者，此文通俗，故云七日。齋者，潔也。韓康伯云：「洗心曰齋，防患曰戒。」故知俗典未曉所洗所防之意，有言無旨淺近疎薄。此中且制不過中食耳。「三時洗」者，縱無他緣亦須三洗，有所表故。若加出入，隨事量宜。「初日供僧」者，雖身口精誠，須假以福助，日日為者彌為增上；恐力不逮，聽從初日。必先課己資財以申傾竭，故經文云「竭力破慳」。「別請師」者，《南山》云「當依《大論》。明解內外律者擬依出罪，乃至七眾亦爾。」「受二十四戒」者，經云「爾時上首廣為恒伽說二十四戒。」然此戒者，順菩薩律儀皆名重罪。縱已先曾受具足戒，或先曾受梵網戒者，亦須更受，輕重不同、開遮別故。又授戒者仍須曾受，不可輒爾依經授人。具在彼經，須者往檢。經云「又應受六重，如優婆塞法。」既云如優婆塞者，即五眾亦受。阿難問云：「女人得捉衣不？」佛言：「得捉，但莫著女色。」又問：「不受六重，得入道場不？」佛言：「隨意。」今時行事多不受之，但受二十四戒，即準此文也。阿難又問：「如向所說，為定爾不？」佛言：「三世諸佛悉由此法得成菩提。唯除二人，謂謗方等及用僧鬘乃至一比丘物。」言「及陀羅尼」者，準經四番皆悉須誦。具在經文。經云「若有持是陀羅尼者，設大火起，變成寶華。行者聞是無上功德，如死重生。」「對師說罪」者，故知必須清淨明了教相識妨障者。若自身犯重不曉妨障，如何堪為滅罪之境？「月八十五」者，黑白兩月各有兩日，多用白月，《法華懺儀》通取齋日。「當以七日」等者，極少不可減此；若欲進行，隨意多少，故南岳七載。「十人已還」者，經云「十人不得過」，南山云：「余見京邑行方等者，或百或半，喧雜難論，更增罪累。請但依經，非凡所測。忽有多人別置壇場，有何不可？」「俗人亦許」等者，經云「趣道場時，應如比丘法修行淨行，具三法衣、楊枝澡水、食器坐具。」既云趣道場時，故知出道場時須備俗服。經云「其法衣者出常隨身，若離二丈得罪無量。」阿難言：「若辭家時，用剃頭不？」佛言：「不也。」今時行事少分剃頂，未見所出。阿難言：「若爾，何用三衣？」佛言：「三衣者，一名單縫、二名俗服，出家衣者作三世佛法儀式，俗服者出道場時著。三衣者，入道場時著，尺寸不離，若離此衣得障道罪。」前云二丈，謂餘二衣，但云得罪，不云障道。縫字平聲。言單縫者，不許却刺。若却刺者，即是大僧受持之衣，是故此衣應須別造。世有借出家人衣者，深為未可。故知雖制三衣，非出家服。「口說默」中云「異口同音」者，「於日初分」謂晨朝時，眾中應取音聲明了者以為先導，導者聲絕餘人接和。「十佛」者，在《百錄》中，謂過去雲雷音王佛等并七佛。「方等父母」者，經云「雷音菩薩得離魔已，白華聚言：『持是陀羅尼來救我，令我增壽。佛法中生，如死已還生。汝是諸法母。』華聚言：『我非諸法母，是陀羅尼乃可為父乃可為母。』」故知此陀羅尼即是實相，實相即具權實二智，故是父母能生方等正空故也。「十法王子」者，佛為法王，菩薩為子，即文殊等。《百錄》及《南山行儀》並列十二菩薩，即彼經初列眾菩薩皆名法王子也。言「百錄」者，大師在世未有此指。大師滅後，章安等集師事跡，都有百條，故云《百錄》。說止觀時寺猶未置，即治定時寺已成竟、已撰《百錄》，故有此指。「三業供養」者，身翹跪、口宣唱、意運想。《南山》云「自古相傳無別準的，如斯置立。運想事儀，具如天台普賢懺中。」「禮請」者，皆須意地精誠、身儀設禮。禮法理須雙膝前詣，雙肘續施，後方額扣。肝膽委地，想佛足下，施手承足如對目前。互跪之儀，三處翹聳，曲身合掌，目注真容。近代澆漓都無跪相，慢幢未折、業海難傾，尚縱穢軀，安期大道？「陳悔」者，陳者，列也、說也。別則憶先所犯，通則無始已來，隨意廣宣任己智力。「不遲不疾」者，必使行旋與呪俱盡。「思惟」者，具如意止觀中。「從第二時」者，謂於晨朝第一周竟，第二周初不須召請，直爾禮佛。「意止觀者」，南山儀中修觀之法，謹依於此不敢別施。今先明實相觀法，次明歷事觀法。然歷事觀法經論皆爾，非獨今文。如《大經》云「頭為殿堂」等，《法華》云「忍辱衣」等，《淨名》中「法喜妻」等，《大論》中「師子吼」等。何但釋教，俗典亦然。如東阿王問子華曰：「君子亦有耘乎？」子華曰：「夫拔藜莠、養家苗者，農人之耘也。修正性、改惡行，君子之耘也。」盤特掃帚、支佛華飛，並是託事見理之明文也。人不見之，但謂大師內合而已。初文云「思惟」者，正觀也。「摩訶」等者，正境也。顯非偏小，故名為大。一切法即一切法，故名為祕；一法攝一切法，故名為要。體遮三惑、性持三智，非二邊偏，故名為正。正體無相，故名為空。

Next, regarding the 'half-walking and half-sitting' [samādhi]: first, explaining the Vaipulya, it also applies across the four teachings. Therefore, that sūtra text says that those who hear of this samādhi attain the benefit of realizing the path, applying commonly to the three vehicles as well as to the four assemblies. Although the sūtra and the present text also draw upon the distinctive [teaching], it is solely for the sake of consummating the perfect [teaching]; thus, the calming and contemplation in the mind contemplates only the secret. If one practices relying [only] on this, the ritual forms are not complete; the text itself refers to the Bailu (One Hundred Records) and the like. 'Briefly' (liao) means in summary. Regarding 'first seek the dream kings' and so forth: as quoted in the Lotus Commentary, 'There are five kinds of dreams: due to doubts and conceptual discrimination, habitual learning, present events, or non-humans coming to converse—dreams occur due to these five matters.' This [instance] is non-humans coming to converse. In the Liezi there are six kinds of dreams: proper dreams, startling dreams, reflective dreams, waking dreams, fearful dreams, and so forth; this belongs to proper dreams and reflective dreams. Thus the Zhouli states: 'Divining the auspicious and inauspicious signs of the six kinds of dreams.' The Vaipulya [Sūtra] states: 'The Buddha told Mañjuśrī: "For men and women of faith, widely proclaim ninety-two billion dhāraṇīs, with each dhāraṇī having ninety-two billion dhāraṇī gates." The Buddha told Huaju (Flower Accumulation): "Do not recklessly broadcast them; you must take spirits as verification. Why? The spirits have twelve dream kings; only when one sees one king may one speak this dhāraṇī for him. What are the names of the twelve dream kings? Formerly, the bhikṣu Leiyin was obscured by ninety-two billion demons and underwent great suffering and distress. Thereupon, raising a great voice, he called upon the Three Jewels of the ten directions and the three periods of time. The Buddhas of the ten directions raised their voices together, saying: 'Who can rescue this bodhisattva from suffering?' The Tathāgata Baowang (Jewel King) raised his voice again to ask the bodhisattvas. The bodhisattva Huaju addressed the Buddha, saying: 'With what teaching should I go to rescue him?' The Buddha said: 'You should subdue those demon kings with the phrases of the Mahātaṇḍi-dhāraṇī.' After Huaju went there and subdued the demons, he had the demons receive and uphold this dhāraṇī. The demons each stripped off their garments to make offerings, went to the Buddha's place, and addressed him, saying: 'We, the twelve great kings, shall receive and uphold it.' Huaju asked: 'What are the twelve names?' Thereupon he spoke the names of the twelve kings."' Coming to the 'Chapter on Dream Practice', it clarifies the twelve dream signs: 'The Buddha told Mañjuśrī: "If one seeks this teaching, instruct them to seek the twelve dream kings; if one sees one, bestow the seven-day rite. First, if in a dream one is able to fly unimpeded with banners and parasols following behind, this is called the Taṇḍala sign. Second, if one sees images, stūpas, and temples, and a great gathering of the assembly, this is called the Kindira sign. Third, if one sees a spirit wearing pure, clean garments and riding a white horse, this is called the Mautira sign. Fourth, if one sees oneself riding a white elephant crossing a river, this is called the Gaṅgira sign. Fifth, if one sees oneself riding a camel ascending a tall, great mountain, this is called the Talinra sign. Sixth, if one sees oneself ascending a high seat to turn the Prajñā [wheel], this is called the Palinra sign. Seventh, if one sees oneself under a tree ascending an altar to receive the precepts, this is called the Dālinra sign. Eighth, if one sees an array of Buddha images, invites monks, and makes offerings, this is called the Dhyālinra sign. Ninth, if one sees trees blooming with flowers and enters dhyāna-concentration, this is called the Qiunglinra sign. Tenth, if one sees a great king bearing a sword traveling about, this is called the Gālinra sign. Eleventh, if one sees a king bathing his body, anointed with fragrant powder, wearing clean garments, this is called the Ghalinra sign. Twelfth, if one sees a king's consort riding a chariot into water and seeing a snake, this is called the Bālinra sign. First, one must arouse great, courageous vigor, generating the thought that this is hard to encounter, feeling sorrow for oneself and others, like a criminal seeking release from another. Seeking the dream kings with such mindfulness in thought after thought, if there is no response, though one practices, there is no benefit. One should exert all efforts to shatter stinginess and cultivate offerings; many in the world practice directly and in the end achieve no benefit."' Regarding 'in a secluded and quiet place' and so forth: one should establish the sanctuary (bodhimaṇḍa) in a saṅghārāma or an araṇya; if there are circumstances requiring it, a lay home is also permitted—that is, for the two lay assemblies. Thus the sūtra states: 'Ānanda addressed the Buddha: "When this person leaves home, what words should he say?" The Buddha said: "Tell the parents: 'I am practicing the dhāraṇī scriptures. If my parents allow it, I will go out.' Having done so, silently contemplate in mind: 'I wish to renounce wife, children, and family, and practice the dhāraṇī scriptures.'" Ānanda addressed the Buddha: "If the parents and others do not allow it, what medicine should be taken to head for the sanctuary?" The Buddha said: "Burn various incenses before the parents, admonish and persuade them, and entreat them three times. If they do not grant permission, one should silently ponder and recite this scripture within the house. When practicing, purify the interior of the house, burn incense, make offerings, every single thing according to the method for entering the eight sanctuaries. If one can do so, within seven days Avalokiteśvara Bodhisattva will expound the Dharma for him. If appearing before that person in a dream, it is no different from being in the sanctuary. If the mind is distracted, one conversely falls into the three evil paths; emerging from the three evil paths, one becomes a slave or maidservant to others. One should be single-minded; later regret is of no avail. If there is already a sanctuary in a saṅghārāma or the like, renew and adorn it with purity according to the method of the sūtra. If there is none, construct it anew; both the outside of the altar, inside the chamber, and outside the chamber must be smeared with incense."' Therefore, it says 'as well as inside and outside the chamber.' Regarding 'make a circular altar' and so forth: the Liji states: 'It is made by pounding earth.' The Buddhadharma conforms to this and makes it in the shape of a lotus; hence it says 'a circular altar, painted in colors,' and so forth. 'Five-colored banners': speaking generally of five colors, embroidered or painted mixed colors are also acceptable. The character should be fan (banner); a fan is a general name for pennants and flags. The sūtra often uses this character fan (with radical 巾); it is merely a character for a pennant cloth. In the Buddhadharma now, the appearance of the offering implement resembles it; hence it is simply called a banner. In the method of making banners, on no account may one place images of Buddhas and bodhisattvas [on them]; the banner is an implement of offering made to that which is offered to—how could one again make it with images? 'Incense from the shore of the ocean': the sūtra states, 'sandalwood incense from this shore of the ocean.' Regarding 'invite twenty-four images': whenever establishing a sanctuary, one should first adorn it with purity, and only then invite the images. People of the world verbally speak of seeking the path and eliminating obstacles, yet when setting up the sanctuary they employ foolish youths and arrogant servants, in vulgar clothing and naked bodies, saying, 'Bring the image here, hold it here, take it here.' Looking at it in this light, it is extremely lamentable! In the latter part of the Nirvāṇa [Sūtra], Ānanda asked the Buddha: 'After the Buddha's extinction, how should offerings be made?' The Buddha said: 'Making offerings to images after my extinction is no different from when I am in the world.' Thus making offerings generates merit that assists the correct path; can anything surpass this in giving rise to the good and eliminating obstacles? Lay etiquette even says: 'Passing the position of an elder, one must hasten one's steps.' Though establishing a sanctuary, showing arrogance toward revered images conversely incurs accumulated offenses, making it truly difficult to eliminate obstacles, just like the passage from the Vaipulya cited earlier. Regarding 'fine foods and delicacies': 'fine foods' (yao) is as explained before; as for 'delicacies' (zhuan), the Yupian states: 'Setting out food and drink; also, preparing food.' Regarding 'shoes and sandals': the footwear worn; they should be placed separately inside and outside the sanctuary. Regarding 'a seven-day long purification': this text applies to the laity, hence it says seven days. 'Purification' (zhai) means cleanliness. Han Kangbo said: 'Cleansing the mind is called zhai; guarding against misfortune is called jie (precepts).' Thus we know that secular texts do not understand the meaning of what is cleansed and what is guarded against; having the words without the essential import, they are shallow, superficial, and crude. Here it temporarily restrains [eating] so as not to eat past midday. Regarding 'bathing at the three times': even if there are no other circumstances, one must still bathe three times, because it has symbolic meaning. If one increases going out and coming in, adjust appropriately according to circumstances. Regarding 'offering to the saṅgha on the first day': though bodily and verbal devotion are essential, they must be aided by merit; doing so day after day is all the more superior; fearing that one's capacity is insufficient, it is permitted to begin from the first day. One must first assess one's own wealth and assets to pour them out completely; thus the sūtra text says 'exert all efforts to shatter stinginess.' Regarding 'inviting a separate teacher': Nanshan states: 'One should rely on the Dazhidulun. Those who clearly understand the inner and outer Vinaya may be relied upon to confess offenses; this also applies to the seven assemblies.' Regarding 'receiving the twenty-four precepts': the sūtra states: 'At that time the leader widely expounded the twenty-four precepts for Gaṅgā.' However, these precepts, in accord with the bodhisattva vinaya, are all called major offenses. Even if one has previously received the full precepts, or previously received the Brahmā Net precepts, one must still receive them again, because light and heavy differ and allowances and prohibitions are distinct. Furthermore, the preceptor must have previously received them; one may not rashly confer them on others relying merely on the text of the sūtra. This is detailed in that sūtra; those who need it should consult it. The sūtra states: 'One should also receive the six major [precepts], according to the rules for upāsakas.' Since it says 'according to the rules for upāsakas', the five assemblies also receive them. Ānanda asked: 'May women hold the robes?' The Buddha said: 'They may hold them, but do not cling to female form.' He also asked: 'If one does not receive the six major [precepts], may one enter the sanctuary?' The Buddha said: 'As one wishes.' Practitioners nowadays mostly do not receive them, but only receive the twenty-four precepts, conforming to this text. Ānanda asked again: 'Is it definitively as just stated?' The Buddha said: 'All Buddhas of the three periods of time attained bodhi through this method. Excluded are only two persons: those who slander the Vaipulya, and those who use saṅgha garlands or even a single object belonging to a bhikṣu.' Regarding 'and the dhāraṇī': according to the sūtra, it must be recited in all four periods. It is detailed in the sūtra text. The sūtra states: 'If there is someone who upholds this dhāraṇī, even if a great fire arises, it will transform into precious flowers. When the practitioner hears of this unsurpassed merit, it is like coming back to life after death.' Regarding 'confessing offenses facing the teacher': thus we know that [the teacher] must be pure and clearly comprehend the doctrinal marks, recognizing impediments and obstacles. If he himself has violated major offenses and does not understand impediments and obstacles, how can he be fit as an object for the elimination of offenses? Regarding 'the eighth and fifteenth of the month': each of the dark and bright halves of the month has two days; the bright half is mostly used; the Lotus Repentance Ritual comprehensively adopts the fasting days. Regarding 'taking seven days' and so forth: this is the absolute minimum and cannot be reduced; if one wishes to proceed further, it may be as long as one pleases; thus the master of Nanyue [practiced for] seven years. Regarding 'ten people or fewer': the sūtra says 'must not exceed ten people.' Nanshan states: 'I have seen those practicing the Vaipulya in the capital, sometimes a hundred or fifty, clamorous and chaotic beyond description, only increasing offenses. Please simply rely on the sūtra; it is not something that ordinary beings can fathom. If there are suddenly many people, what is wrong with setting up separate altars and sanctuaries?' Regarding 'laypeople are also permitted' and so forth: the sūtra says: 'When heading to the sanctuary, one should cultivate pure conduct according to the bhikṣu rules, equipped with the three Dharma robes, willow twigs, washing water, eating vessels, and sitting mats.' Since it says 'when heading to the sanctuary', we know that when leaving the sanctuary one must prepare secular clothing. The sūtra states: 'The Dharma robes must always follow the body when outside; if they are separated by two zhang, one incurs immeasurable offenses.' Ānanda said: 'When taking leave of family, is shaving the head used?' The Buddha said: 'No.' Present-day practitioners shave a small portion of the crown; I have not seen where this derives from. Ānanda said: 'If so, what use are the three robes?' The Buddha said: 'Regarding the three robes: one is called single-seamed, the second is called secular clothing; the monastic robes are made according to the ceremonial style of the Buddhas of the three periods of time, while secular clothing is worn when leaving the sanctuary. The three robes are worn when entering the sanctuary and must not be separated from the body even by an inch; if separated from these robes, one incurs the offense of obstructing the path.' The earlier mention of 'two zhang' refers to the other two robes; it only says 'incurs an offense', not 'obstructs the path.' The character feng (seam) is in the level tone. 'Single-seamed' means back-stitching is not permitted. If back-stitched, it would be the robe received and upheld by fully ordained monks (upasampanna); therefore, this robe must be made separately. In the world, there are those who borrow robes from monastics; this is exceedingly unacceptable. Thus we know that although three robes are prescribed, they are not monastic attire. In 'verbal recitation and silence', where it says 'with different mouths in unison': 'at the first portion of the day' means the morning; one whose voice is clear should be chosen from among the assembly to serve as leader; when the leader's voice finishes, the others join in harmony. 'Ten Buddhas': in the Bailu, it refers to the past Cloud Thunder Sound King Buddha and others, together with the Seven Buddhas. 'Parents of the Vaipulya': the sūtra states: 'Having attained freedom from demons, Leiyin Bodhisattva addressed Huaju, saying: "Upholding this dhāraṇī, you came to rescue me and prolonged my life. Born into the Buddhadharma, it is like coming back to life after dying. You are the mother of all dharmas." Huaju said: "I am not the mother of all dharmas; this dhāraṇī alone can be a father and can be a mother."' Thus we know that this dhāraṇī is none other than the true mark; the true mark is endowed with both provisional and real wisdom, and is therefore the parents, capable of giving birth to the correct emptiness of the Vaipulya. 'Ten Dharma Princes': the Buddha is the Dharma King, and the bodhisattvas are his sons—namely Mañjuśrī and others. Both the Bailu and the Nanshan Xingyi list twelve bodhisattvas; that is, the various bodhisattvas listed at the beginning of that sūtra are all called Dharma Princes. As for 'Bailu': while the Great Master was alive, there was no such designation. After the Great Master passed away, Zhang'an and others compiled the master's deeds, amounting to one hundred items in all; hence it is called the Bailu. When calming and contemplation was expounded, the monastery was not yet established; by the time of final revision, the monastery was already completed and the Bailu had already been compiled; hence this reference exists. 'Offerings of the three karmas': kneeling erect with the body, chanting aloud with the mouth, and generating visualizations with the mind. Nanshan states: 'Handed down from ancient times, there was no other standard guideline; it was established like this. The ritual for generating visualizations is fully detailed in Tiantai's Samantabhadra Repentance.' Regarding 'reverent invocation': in all cases, mental devotion and bodily etiquette must be performed. The principle of bowing requires both knees to touch the ground first, then both elbows in succession, and finally the forehead touching down. With devotion cast to the ground, visualizing oneself at the Buddha's feet, one extends the hands to support the feet as if directly before one's eyes. In the rite of kneeling alternately on one knee, three points are raised erect, the body is bent with palms joined, and the eyes gaze at the true countenance. In recent times of moral decline, there is no proper posture of kneeling at all; the banner of arrogance is not broken, and the ocean of karma is difficult to overturn. Still indulging the defiled body, how can one expect the Great Path? Regarding 'expressing repentance': 'expressing' (chen) means setting forth and speaking. Specifically, it means recollecting what was previously transgressed; generally, it means from beginningless time onward, proclaiming widely at will according to one's own power of wisdom. Regarding 'neither slowly nor hurriedly': one must make the walking circumambulation and the dhāraṇī finish together. Regarding 'contemplation': fully detailed in the calming and contemplation of mind. Regarding 'from the second period': meaning that at the end of the first round in the morning, at the beginning of the second round one need not perform invocation, but directly bows to the Buddhas. Regarding 'calming and contemplation of mind': the method of cultivating contemplation in the Nanshan ritual scrupulously relies on this and does not dare to introduce anything different. Now, first the method of contemplating the true mark is clarified; next, the method of contemplating through engagement with phenomena is clarified. Contemplating through engagement with phenomena is found in sūtras and treatises alike; it is not unique to the present text. For example, the Mahāparinirvāṇa-sūtra says 'the head is the palace hall', the Lotus Sūtra says 'the robe of forbearance', the Vimalakīrti-nirdeśa mentions 'the wife of Dharma-joy', and the Dazhidulun mentions 'the lion's roar'. How could this be true only of the Buddhist teachings? Secular texts are also like this. For instance, the King of Dong'e asked Zihua, saying: 'Does the superior person also weed?' Zihua said: 'Uprooting weeds and pigweed to nourish the crops is the farmer's weeding. Rectifying true nature and correcting evil conduct is the superior person's weeding.' Panthaka's broom and the pratyekabuddha's flying flower are both clear texts showing the principle by relying on phenomena. People do not see this, merely thinking that the Great Master made an internal concordance. In the initial text, 'contemplation' refers to the correct contemplation. 'Mahā' and so forth refer to the correct object. Revealing that it is not biased or small, it is called 'great' (mahā). All dharmas are precisely all dharmas, hence it is called 'secret'; one dharma encompasses all dharmas, hence it is called 'essential'. Its essence obstructs the three delusions, and its nature upholds the three wisdoms; not being biased toward either of the two extremes, it is called 'correct'. The correct essence is devoid of marks, hence it is called 'empty'.