止觀輔行傳弘決 4.13

4.13

○四明懺淨中，初且徵問。既犯事理，懺法如何？「若犯」下，答。先答懺輕。律文自從第二篇下皆有悔法，懺成戒淨止觀方明，豈有而令輕戒尚理？若犯事中重罪去，謂愛成犯重，不但改觀能滅深愆，須依三昧託事附理及觀相治，方可清淨。此下明逆順十心，即是懺之方法，故云「更明」。「次理觀」下，明因見解僻。未至身口，不造輕重罪，亦不須用四種三昧，但轉觀令正，見心自亡。僻未彰於外人，故但低頭自責。「見若重者還於觀心修懺」者，既云犯重，不獨觀心。言觀心者，行於事懺必藉觀心，若無觀心重罪不滅。以觀為主，故云於觀心中。引《普賢觀》妙勝定者，必事理合行方辦前事。「方等云」等者，若違三歸而歸邪師邪法邪眾，破於五戒乃至二百五十戒中重罪，即成佛法死人。因懺戒復，故云「還生」。南山亦立無生懺法，總列三種：一者諸法性空無我，此理照心，名為小乘。二者諸法本相是空、唯情妄見，此理照用，屬小菩薩。三者諸法外塵本來無實，此理深妙，唯意緣知，是大菩薩佛果證行。南山此文雖即有據，然第一判屬小乘，小乘且無懺重之理，況復此位已隔初心；第二第三復屬菩薩及以佛果，凡夫欲依，措心無地。今之所立直明凡下，欲用大乘悔重罪者，當依《方等》、《普賢觀》等。是故南山判位太高，初心無分。高位無罪，何須列之？「若人」下，明久近者不出過現。若運十心窮於無始無明顛倒，何罪不消？又世有愚者，謂心無生，諸法亦無，復造新罪。夫造罪者必依三毒，真無生人福尚不作，豈況罪耶？以罪與福俱順生死故也。言「懺悔」者，如《大經》十七「耆婆語闍王言：『修一善心能破百萬種惡，如少金剛能壞須彌，亦如小火能燒一切，如少毒藥能害眾生。小善亦爾，能壞大惡。』」雖名小善其實是大，為是義故應須懺悔，懺悔秖是三業善耳。此中文立二十，義分三二，意有遠近。言三二者，一逆順、二愛見、三事理，逆順是功能、愛見是犯因、事理是所顯。言遠近者，近在復淨、遠期正行。於中先列順流十心，從細至麁。初由一念無始無明，乃至成就一闡提罪。次逆流十心，則從麁至細，故先翻破一闡提罪，乃至方達無明性空。先順流中，見愛同是從細至麁順於生死，是故順流同立一門，至逆流中方分愛見。初順流中言「魯扈」等者，無慚不順之貌。次「是為」下總結及明來意。次逆流二，先愛、次見。初愛者，初正信因果中，「孱」者現也。「咄哉無鉤」者，咄嗟驚愕。知我宿為無慚之人，而今自愧昔無信鉤致造重罪，如狂象無鉤不可控制。今以慚愧鉤，鉤無慚心象。是故《大經》有二白法能救眾生：一慚、二愧。慚者自不作罪，愧者發露向人。又慚者內自愧恥，愧者不令他作。慚人愧天等，諸解不同。若無慚愧，名為畜生。「千載」者，乃是隨俗之言，一失人身萬劫不復。「綿邈」者，遠貌也。三界長途，應以萬行而為資糧；生死曠海，應以智慧而為船筏。是故應當怖畏無常，預辦資糧、預修船筏。一旦瞑目，當復仗誰？故云「安寄」。此無常法賢聖棄者，非恃怙故，無母可恃、無父可怙。不能生長出世善身，名「無恃怙」。「年事稍去」等者，寄年事者而為語端。言「風刀」者，人命欲盡，必為業力散風所解，如解韛囊使息風不續、如解溝瀆使血脈不流、如解機關使筋節不應、如解火炬使暖氣滅盡、如解坏器使骨肉分離。四大既分應遭塗炭，如何端拱不修善本耶？「如野干」者，《大論》十三云「譬如野干在林樹間，依諸師子及虎豹等，求其餘肉以自存活。時間空闕，夜半逾城，深入人舍求肉不得，避走睡息不覺竟夜，惶怖無計。始欲起行慮不自免，住懼死痛便詐死在地。眾人來見，有一人言：『須野干耳。』即便截去。野干自念：『截耳雖痛，但令身在。』次一人來言：『須其尾。』復自念言：『截尾小事。』次一人言：『須野干牙。』野干自念：『取者轉多，儻取我頭則無活路。』即從地起奮力絕勇，間關歷涉徑得自濟。行者之心求脫苦難亦復如是，生不修如失耳，老不修如失尾，病不修如失牙，豈更至死則如失頭。以老病時猶自寬者，可有差期？死事不奢，自知無冀。」「如阿輸柯王」等者，《大論》二十云「阿育王宮常供六萬羅漢。王阿輸柯是育王弟，每見眾僧受王供養，便云：『何得而常受供？』王言：『雖受，常觀無常，何暇貪染？』弟常不信。王欲調之，密遣人教擅登王位。王便侯得而問之言：『國二主耶？』即欲誅罰。且令七日受閻浮提主，過是當殺，七日之內恣意五欲。一日過已，即令旃陀羅振鈴告云：『一日已過，餘六日在當死。』如是滿七日已振鈴云：『七日已過，今日當死。』王便問言：『閻浮提主受樂暢不？』答言：『我都不見不聞不覺。何以故？旃陀羅日日振鈴高聲唱言：「七日之中已爾許日過，爾許日在當死。」我聞是聲，雖作閻浮提主得妙五欲，以憂深故不聞不見。是故當知多樂力弱，若人遍身受樂、一處針刺，眾樂都息但覺刺痛。』王言：『比丘亦爾。但觀無常苦空無我，何暇貪著念受供養？』」「翻破不畏惡道心」者，念彼惡道，如聞鈴聲不久斷頭。《法句經》云「昔有天帝，自知命終生於驢中，愁憂不已，云：『救苦厄者唯佛世尊。』便至佛所，稽首伏地歸依於佛。未起之間，其命便終生於驢胎，鞚斷破他陶家坏器，器主打之遂傷其胎，還入天帝身中。佛言：『殞命之際歸依三寶，罪對已畢。』天帝聞之得初果。」故暫歸依即能翻破惡道心也。「發露」者，《大經》十七云「智者有二：一者性不作惡、二者發露向人。愚者亦二：一者作罪、二者覆藏。」玉之外病為瑕，玉之內病為疵，故可以譬隱顯二過。若覆瑕疵，名無慚愧。「賊毒惡草」等者，若發露者，如檢偷賊不令密住。如剪毒樹，留則長惡；如拔惡草，留則滋蔓。「根露」等者，夫罪由心覆，若翻前覆心，如伐樹得根、竭流得源，則條枯流竭。若覆等者，罪是惡因，覆則不滅；人覆罪故，成不良人。良者，善也。「迦葉」等者，佛隨機宜貴在罪滅，若私若眾靡有常科。《大經》十七云「覆藏者漏，不覆藏者名為無漏。若作罪不覆，罪則微薄。」「其餘行法」等者，除方等頭陀，其餘諸經如《般舟》、《占察》、《金光明》等，及以僧常六時行儀，不云向人即是其類。「如陰隱有癰」等者，作罪未露如隱陰癰，儻至來報如則死也。「若決果」等者，一懺已後生決定想得無罪處，名之為果。果，敢也。故須斷奠，無使復續。「如初犯」等者，原，赦也。初已蒙赦，再犯難容。故知重犯罪則難滅，是故應須斷相續心，故以吐喻懺已再犯猶如更噉。如論云「已捨五欲樂，棄之而不顧。如何更欲得，如愚樂食吐。」「發菩提心者」，若直爾滅罪，何必發心？如小乘中僧別兩懺，即翻無始罪境不遍。如滅罪過小教權文，皆由不發菩提心故。又小乘懺但名抵責，不為護他，故無償理。為翻此等，發菩提心，餘如文說。「修功補過」者，無始作罪必遍三業，遍故復續，續故復重，故今修功補於昔過。須三業俱運、念念相續，策勵不休。「非移」等者，昔罪深廣如海、三業俱運如山，非運三業之山，豈填三過之海？「勝鬘云」等者，使現法不滅，名守護正法。集法藥無厭，名攝受正法。「親狎惡友」等者，以惡知識能損壞人菩提善根。《大經》二十云「如惡象等，唯能壞於不淨臭身。惡知識者，能壞淨身、肉身、法身，至三趣不至三趣。身怨法怨等亦復如是。」「念無礙慈」等者，慈能順物為我善友，翻彼昔日親狎惡人。智能破邪導我迷僻，翻破昔日信惡友言。「了達貪瞋癡至求我不可得」者，昔從無住起於我見乃至貪瞋，今却推貪瞋至無住處，根本既亡，枝條自傾。此中所計，非神我也，但是無始妄計假名。言「寂靜門」者，由觀心故通至寂靜，是故諸心為寂靜門。經中復云「示寂靜故。」既因諸心能見寂靜，如因指示見所至處。故《寶篋經》上卷云「文殊師利於東方莊嚴國，佛名光相，現在說法。有大聲聞名曰智燈，因文殊問，默而不答。彼佛告文殊言：『可說法門，令諸眾生得無上道。』文殊答言：『一切諸法皆是寂靜門，示寂靜故。』時有法勇菩薩問文殊師利言：『如來所說，及貪瞋癡是寂靜門，示寂靜耶？』文殊問言：『三毒何所起？』答言：『起於妄念。妄念住於顛倒，顛倒住於我所，我所住於身見，身見住於我見，我見則無所住（一一句皆一問一答，具如初句）。如是我見，十方推求皆不可得。』『以是義故，我說諸法皆是寂靜門。』」此中全用彼經文意，但是語略，比之可見。「涅槃云若言」等者，《大經》有四法為涅槃因：一者親近善友、二者聽聞正法、三者思惟其義、四者如說修行。若言勤修苦行是大涅槃近因緣者，無有是處。

Fourth, under explaining purification through repentance, first a question is raised: Having transgressed against [both] phenomenal [precepts] and the principle, how is the method of repentance [conducted]? From "If one transgresses" downward is the answer. First it answers regarding repentance of light [faults]. From the second category (saṃghāvaśeṣa) downward, the Vinaya texts all contain methods of repentance; only when repentance succeeds and precepts are purified do calming and contemplation become clear. How could light precepts still [require reliance on] principle? From "If one commits a grave sin among phenomenal [precepts]" onward, it means that craving has culminated in committing a grave offense; not only can altering contemplation extinguish deep offenses, but one must also rely on samādhi, entrusting oneself to phenomena while adhering to principle and observing signs to counteract [the sin], before one can become pure. From here downward the text explains the ten mental states of following the flow [of saṃsāra] and the ten of reversing it; these are precisely the methods of repentance, hence it says "further explaining." From "Next, contemplation of principle" onward, it explains [repentance] due to deviated views and understanding. When it has not reached body or speech and one has not committed light or grave sins, there is also no need to employ the four types of samādhi; one merely alters the contemplation to make it correct, and the mind of [false] views perishes of itself. Because the deviation has not manifested outwardly to other people, one simply bows one's head and reproaches oneself. Regarding "If the view is grave, one returns to the contemplating mind to practice repentance": since it says one has committed a grave [fault], it is not solely the contemplating mind. Speaking of the contemplating mind, when practicing phenomenal repentance one must rely on the contemplating mind; without the contemplating mind, grave sins are not extinguished. Because contemplation is primary, it says "in the contemplating mind." When citing the wondrously supreme samādhi from the Contemplation of Samantabhadra, one must practice phenomena and principle together before the previous matter can be accomplished. Regarding "The Vaipulya says," etc.: if one violates the three refuges and takes refuge in evil teachers, evil teachings, and evil assemblies, or breaks the grave precepts among the five precepts up to the two hundred and fifty precepts, one becomes a dead person in the Buddha-Dharma. Because one's precepts are restored through repentance, it says "born anew." Nanshan (Daoxuan) also established a method of repentance based on non-arising, listing three kinds in total: First, all phenomena are empty in nature and without self; illuminating the mind with this principle is called the Hinayana. Second, the fundamental marks of all phenomena are empty, being only deluded views of sentiment; applying this principle in illumination belongs to the lesser bodhisattva. Third, the external dusts of all phenomena are originally unreal; this principle is profound and wondrous, known only through mental conditioning, and is the realized practice of the great bodhisattva and the fruit of buddhahood. Although this text of Nanshan has its basis, yet the first is determined to belong to the Hinayana, and the Hinayana does not even have the principle of repenting grave sins, let alone that this stage is already separated from the initial mind. The second and third, moreover, belong to bodhisattvas and to the fruit of buddhahood; if ordinary beings wish to rely on them, they will have nowhere to set their minds. What is established now directly addresses ordinary, lowly [beings]; those who wish to use the Mahayana to repent grave sins should rely on the Vaipulya, the Contemplation of Samantabhadra, and the like. Therefore, the stages determined by Nanshan are too high, and the initial mind has no share in them. Since high stages are free from sin, why need they be listed? From "If a person" downward, explaining the distant and recent [sins] does not go beyond past and present. If one activates the ten mental states to penetrate beginningless ignorance and inverted views, what sin will not be dissolved? Moreover, there are foolish people in the world who claim that the mind is non-arising and all phenomena are also non-existent, and so proceed to commit new sins. One who commits sins inevitably relies on the three poisons; a person truly [dwelling in] non-arising does not even create merit, so how much less sin? For sin and merit alike accord with saṃsāra. Regarding "repentance" (kṣamā-apology): as stated in the seventeenth fascicle of the Great Sūtra: "Jīvaka said to King Ajātaśatru: 'Cultivating a single wholesome mind can destroy a million kinds of evil, just as a small piece of vajra can shatter Mount Sumeru, as a small fire can burn everything, and as a small drop of poison can harm sentient beings. A small wholesome [deed] is likewise: it can destroy great evil.'" Although called a small wholesome deed, it is in truth great. For this reason, one should repent; repentance is merely the wholesome deeds of the three karmas. In this text twenty [mental states] are established, divided into three pairs of meanings, with proximate and distant intents. As for the three pairs: first, reversing and following; second, craving and views; third, phenomena and principle. Reversing and following are the functions; craving and views are the causes of transgression; phenomena and principle are what is revealed. As for the proximate and distant: the proximate lies in restoring purity; the distant aims at the correct practice. Therein, it first lists the ten mental states that follow the flow, going from subtle to coarse. At first, it stems from a single thought of beginningless ignorance, culminating in the completion of an icchantika sin. Next, the ten mental states that reverse the flow proceed from coarse to subtle; therefore, one first overturns and destroys the icchantika sin, until one finally arrives at the empty nature of ignorance. In the previous [section on] following the flow, views and craving alike go from subtle to coarse, according with saṃsāra; hence, following the flow is established under a single category, and only when arriving at reversing the flow are craving and views separated. In the initial [explanation of] following the flow, "stubborn and rebellious" and the like describe the appearance of being shameless and uncompliant. Next, from "This is called" downward, it summarizes and clarifies the reason for what follows. Next, under reversing the flow there are two: first, craving; next, views. In the first, on craving, in the initial [topic of] correct faith in cause and effect, chan means to manifest. "Alas, having no hook": this is an exclamation of astonishment and shock. Knowing that in past lives I was a shameless person, I now reproach myself that in the past I lacked the hook of faith, causing me to commit grave sins, just as a mad elephant without a hook cannot be controlled. Now, using the hook of shame and conscience, I hook the elephant of the shameless mind. Therefore, the Great Sūtra states that there are two pure dharmas that can save sentient beings: first, shame (hrī); second, conscience (apatrāpya). Shame means that one does not commit sins oneself; conscience means revealing them to others. Furthermore, shame means being internally ashamed; conscience means not causing others to do [evil]. Shame before humans, conscience before gods, and so forth—the various explanations differ. If one lacks shame and conscience, one is called a beast. "A thousand years" is a conventional expression; once human embodiment is lost, it cannot be regained for ten thousand kalpas. Mianmiao means a distant appearance. For the long road of the three realms, one should take the myriad practices as provisions; for the vast ocean of saṃsāra, one should take wisdom as a raft. Therefore, one should fear impermanence, prepare provisions in advance, and construct the raft in advance. Once one closes one's eyes [in death], upon whom can one rely? Hence it says "Where can one entrust oneself?" That this law of impermanence is abandoned by the worthy and the noble is because it is not something to rely on: there is no mother to rely on, no father to lean on. That it cannot nurture the supramundane wholesome body is called "having no reliance." "As the years gradually pass," etc., takes the passing of years as a starting point. Regarding the "wind-knives": when human life is about to end, it must be dismantled by the dispersing winds of karma, just as dismantling bellows causes the breath-wind not to continue, as dismantling a drainage ditch causes the blood vessels not to flow, as dismantling a mechanism causes sinews and joints not to respond, as extinguishing a torch causes the warm energy to vanish completely, and as breaking an unfired earthen vessel causes bone and flesh to separate. When the four great elements have separated, one must suffer disaster; how can one fold one's hands and not cultivate the root of wholesomeness? Regarding "like a jackal": the thirteenth fascicle of the Dazhidulun says: "For example, a jackal dwelling among the trees of a forest depends on lions, tigers, leopards, and the like, seeking their leftover meat to sustain its life. In an interval of hunger, at midnight it climbed over a city wall and went deep into a human house; failing to find meat, it ran to hide and rested, unknowingly sleeping until night ended, terrified and without a plan. Just as it wished to rise and leave, it feared it could not escape; staying, it feared the pain of death, so it feigned death on the ground. People came and saw it; one person said: 'I need the jackal's ears,' and immediately cut them off. The jackal thought to itself: 'Though cutting my ears is painful, as long as my body remains [I am fine].' Next, a person came and said: 'I need its tail.' It again thought: 'Cutting the tail is a small matter.' Next, a person came and said: 'I need the jackal's teeth.' The jackal thought to itself: 'Those who take parts are becoming more numerous; if someone takes my head, there will be no way to live.' It immediately sprang up from the ground, exerting all its courage and strength, and traversing the hazards, went straight ahead to save itself. The practitioner's mind seeking liberation from suffering and difficulty is also like this: not cultivating while alive is like losing the ears; not cultivating in old age is like losing the tail; not cultivating in sickness is like losing the teeth; how could one wait until death, which is like losing the head? If in old age and sickness one still relaxes oneself, when can there be an appointed time [for recovery]? The matter of death is not far off; one should know there is no hope [if one delays]." Regarding "Like King Aśoka," etc.: the twentieth fascicle of the Dazhidulun says: "In King Aśoka's palace sixty thousand arhats were constantly provided for. King Aśoka's brother [called] Aśoka (Vītāśoka), whenever he saw the saṃgha receiving the king's offerings, would say: 'How can they constantly receive offerings?' The king said: 'Though they receive them, they constantly contemplate impermanence; what leisure do they have for greed and defilement?' The brother continually disbelieved. Wishing to tame him, the king secretly sent someone to instruct him to usurp the throne. The king then watched for the opportunity, captured him, and asked: 'Can there be two rulers in a state?' He was about to execute him, but temporarily allowed him to be the ruler of Jambudvīpa for seven days, after which he would be killed; within those seven days he could indulge in the five desires as he wished. When one day had passed, he ordered a caṇḍāla to ring a bell and announce: 'One day has passed; six days remain, and you will die.' When the seven days were completed in this way, he rang the bell and said: 'Seven days have passed; today you will die.' The king then asked him: 'Did the ruler of Jambudvīpa enjoy pleasures to his heart's content?' He answered: 'I saw nothing, heard nothing, and perceived nothing. Why? Every day the caṇḍāla rang the bell and proclaimed in a loud voice: "Among the seven days, such-and-such number of days have passed, and such-and-such remain until you die." Hearing this sound, although I was the ruler of Jambudvīpa and obtained the wondrous five desires, because of my deep grief I neither heard nor saw them. Therefore one should know that where grief is profound, the power of pleasure is weak; if a person's entire body enjoys pleasure but one spot is pierced by a needle, all pleasures cease and he feels only the piercing pain.' The king said: 'Bhikṣus are also like this: they only contemplate impermanence, suffering, emptiness, and non-self; what leisure do they have to crave and grasp, or think about receiving offerings?'" Regarding "overturning the mind that does not fear the evil paths": contemplating those evil paths is like hearing the sound of the bell, knowing that one's head will soon be cut off. The Dharmapada Sūtra says: "Formerly, the heavenly lord Śakra, knowing that his life was ending and he would be reborn among donkeys, was endlessly sorrowful and said: 'The only one who can rescue [beings from] suffering and distress is the Buddha, the World-Honoured One.' He went to the Buddha's place, prostrated with his head to the ground, and took refuge in the Buddha. Before he arose, his life ended and he entered the womb of a donkey. The donkey broke its halter and shattered the unfired pottery of a potter; the potter struck it, thereby injuring the fetus, and [Śakra] returned to the body of the heavenly lord. The Buddha said: 'Taking refuge in the Three Jewels at the brink of death, your retributive penalty has ended.' Hearing this, the heavenly lord attained the first fruit (stream-entry)." Thus, taking refuge even briefly can overturn the mind [that does not fear] the evil paths. Regarding "revealing [transgressions]": the seventeenth fascicle of the Great Sūtra says: "The wise are of two kinds: first, those whose nature is not to do evil; second, those who reveal it to others. The foolish are also of two kinds: first, those who commit sins; second, those who conceal them." A blemish on the exterior of jade is called xia; an internal flaw of jade is called ci; hence they serve as metaphors for hidden and apparent faults. If one conceals blemishes and flaws, it is called shamelessness. Regarding "thieves, poison, and noxious weeds," etc.: if one reveals [transgressions], it is like inspecting for thieves so they cannot reside in secret; it is like cutting down a poisonous tree, for if left it fosters evil; it is like uprooting noxious weeds, for if left they spread profusely. Regarding "the roots being exposed," etc.: sins are concealed by the mind; if one overturns the previous concealing mind, it is like felling a tree and exposing its roots, or drying up a stream and reaching its source, whereupon the branches wither and the stream dries up. If one conceals, etc.: sin is an evil cause; if concealed, it is not extinguished. Because a person conceals sin, he becomes an ignoble person. Liang means wholesome. Regarding "Kāśyapa," etc.: the Buddha adapts to capacities, the essential point being the extinction of sin; whether private or in a gathering, there is no fixed rule. The seventeenth fascicle of the Great Sūtra says: "One who conceals has outflows; one who does not conceal is called free of outflows. If one commits a sin and does not conceal it, the sin becomes slight and thin." Regarding "The other methods of practice," etc.: aside from the Vaipulya and dhūta [practices], other sūtras such as the Pratyutpanna, the Divination Sūtra, the Golden Light, and so forth, as well as the saṃgha's regular rituals for the six periods of the day, do not speak of [confessing] to others; these belong to that category. Regarding "like an abscess hidden in the secret parts," etc.: committing a sin without revealing it is like an abscess hidden in the secret parts; if it comes to retribution, one dies. Regarding "If one is resolutely determined," etc.: after a single repentance, giving rise to the thought of resolute determination and attaining the place of sinlessness is called fruit (resolve). Guo means daring. Therefore one must sever and fix it, not allowing it to continue. Regarding "like committing an offense for the first time," etc.: yuan means pardoning. Having already received pardon the first time, committing it again is hard to tolerate. Thus we know that repeated offenses are difficult to extinguish; therefore, one must sever the continuous mind. Hence it uses vomiting as a metaphor: committing [an offense] again after repentance is just like eating vomit again. As the treatise says: "Having already abandoned the pleasures of the five desires, one casts them aside without looking back. How could one wish to obtain them again, like a fool who delights in eating vomit?" Regarding "arousing the aspiration for awakening (bodhicitta)": if one merely extinguishes sin, why must one arouse the aspiration? As in the Hinayana, where repentance is done either before the saṃgha or individually, this overturns [sin, yet] the object of beginningless sins is not all-pervasive. Such things as extinguishing sins according to the provisional texts of the lesser teaching are all due to not having aroused the aspiration for awakening. Furthermore, Hinayana repentance is merely called clearing charges, not acting for the protection of others; hence it lacks the principle of compensation. To overturn these, one arouses the aspiration for awakening; the rest is as explained in the text. Regarding "cultivating merit to compensate for faults": beginningless creation of sin must pervade the three karmas; because it pervades, it continues; because it continues, it becomes heavier. Therefore, now one cultivates merit to compensate for past faults. One must activate all three karmas together, mind-moment after mind-moment in succession, exerting oneself without rest. Regarding "without moving," etc.: past sins are as deep and wide as the sea, and activating the three karmas together is like a mountain; without moving the mountain of the three karmas, how could one fill the sea of the three faults? Regarding "The Śrīmālā says," etc.: causing the present Dharma not to perish is called protecting the true Dharma; gathering Dharma-medicines without satiety is called upholding the true Dharma. Regarding "associating closely with evil friends," etc.: it is because bad spiritual companions can ruin one's wholesome roots of bodhi. The twentieth fascicle of the Great Sūtra says: "Like mad elephants and the like, they can only ruin the impure, foul body. Bad spiritual companions can ruin the pure body, the physical body, and the Dharma body, reaching the three destinies or not reaching the three destinies. Bodily enemies and Dharma enemies are also like this." Regarding "mindfulness of unhindered compassion," etc.: compassion can accord with beings and serve as my good friend, overturning that past close association with evil persons. Wisdom can destroy the heterodox and guide my delusion and deviation, overturning past belief in the words of evil friends. Regarding "fully understanding greed, hatred, and delusion up to seeking the self without finding it": formerly, from non-abiding one gave rise to the view of self and up to greed and hatred; now one traces greed and hatred back to the place of non-abiding. Once the root is destroyed, the branches fall of themselves. What is calculated here is not an ātman, but merely the beginningless false calculation of provisional names. Regarding the "gate of quiescence": due to contemplating the mind, it leads through to quiescence; therefore the various minds are gates of quiescence. The sūtra also says: "Because it reveals quiescence." Since through the various minds one can see quiescence, it is like seeing the destination through a pointing finger. Thus the first fascicle of the Baoqie jing says: "Mañjuśrī was in the eastern country of Alaṅkāra; the Buddha was named Prabhāsa, currently preaching the Dharma. There was a great śrāvaka named Jñānapradīpa who, upon being questioned by Mañjuśrī, remained silent and did not answer. That Buddha said to Mañjuśrī: 'You may preach the Dharma gate to enable all sentient beings to attain the unsurpassed path.' Mañjuśrī answered: 'All phenomena are gates of quiescence, because they reveal quiescence.' At that time a bodhisattva named Dharmavīrya asked Mañjuśrī: 'Are what the Tathāgata spoke of, as well as greed, hatred, and delusion, gates of quiescence, because they reveal quiescence?' Mañjuśrī asked: 'From where do the three poisons arise?' He replied: 'They arise from false thoughts. False thoughts abide in inversion; inversion abides in "mine"; "mine" abides in the view of individuality; the view of individuality abides in the view of self; the view of self has nowhere to abide (each phrase is a question and answer, fully like the first phrase). Such a view of self cannot be found though sought in the ten directions.' 'For this reason, I say that all phenomena are gates of quiescence.'" Here, the text entirely uses the meaning of that sūtra, only abbreviated in wording; comparing them makes this visible. Regarding "The Nirvāṇa says: 'If one says,'" etc.: the Great Sūtra states that four dharmas are the causes of nirvāṇa: first, drawing close to good friends; second, hearing the true Dharma; third, reflecting on its meaning; fourth, practicing in accordance with the teaching. If one says that diligent cultivation of ascetic practices is the proximate cause and condition of great nirvāṇa, there is no such possibility.